T11n0314_佛說大乘十法經
大正藏第 11 冊 No. 0314 佛說大乘十法經
No. 314 [No. 310(9)]
佛說大乘十法經
梁扶南三藏僧伽婆羅譯
如是我聞：
一時佛住王舍城耆阇崛山中，與大比丘五千人俱，無量菩薩眾。爾時彼大菩薩眾中，有菩薩摩訶薩，名曰凈無垢妙凈寶月王光，集彼菩薩大眾中。
爾時凈無垢妙凈寶月王光菩薩摩訶薩，即從坐起，舍蓮花臺往至佛所，偏袒右肩，右膝著地，合掌白佛言：「世尊！世尊！大乘比丘，住大乘比丘者，何故名住大乘比丘？復以何義故，此大乘名曰大乘？」
爾時世尊告凈無垢妙凈寶月王光菩薩摩訶薩言：「善哉，善哉！凈無垢妙凈寶月王光！汝能問如來此甚深妙義。善男子！善思念之，吾當為汝分別解說。」
爾時凈無垢妙凈寶月王光菩薩白佛言：「世尊！如尊教！」
爾時世尊告凈無垢妙凈寶月王光菩薩言：「善男子！菩薩摩訶薩成就十法，名住大乘。何等為十？所謂成就正信，成就行，成就性，樂菩提心，樂法，樂觀正法，行於正法及順法，遠離慢我慢等事，善好通達諸微密語，不樂聲聞及緣覺等。善男子！菩薩摩訶薩成就如是十法，名住大乘。善男子！菩薩摩訶薩成就不諂曲、柔和行、柔
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與五千位大比丘和無量菩薩大眾在一起。當時，在那大菩薩眾中，有一位菩薩摩訶薩（bodhisattva-mahāsattva），名叫凈無垢妙凈寶月王光（Viśuddha-vimalā-candra-rāja-prabhā），聚集在那菩薩大眾中。 當時，凈無垢妙凈寶月王光菩薩摩訶薩，即從座位起身，離開蓮花座，來到佛陀面前，袒露右肩，右膝著地，合掌對佛說：『世尊！世尊！大乘比丘，住在大乘的比丘，為什麼稱為住大乘比丘？又因為什麼意義，這大乘被稱為大乘？』 當時，世尊告訴凈無垢妙凈寶月王光菩薩摩訶薩說：『善哉，善哉！凈無垢妙凈寶月王光！你能夠問如來如此甚深微妙的意義。善男子！好好思考，我將為你分別解說。』 當時，凈無垢妙凈寶月王光菩薩對佛說：『世尊！如您所教！』 當時，世尊告訴凈無垢妙凈寶月王光菩薩說：『善男子！菩薩摩訶薩成就十法，稱為住大乘。哪十種呢？所謂成就正信，成就行，成就性，樂於菩提心（bodhicitta），樂於法，樂於觀察正法，行於正法及順法，遠離慢、我慢等事，善於通達各種微密之語，不樂於聲聞（śrāvaka）及緣覺（pratyekabuddha）等。善男子！菩薩摩訶薩成就這十種法，稱為住大乘。善男子！菩薩摩訶薩成就無諂曲、柔和行、柔
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with five thousand great bhikṣus and an immeasurable multitude of bodhisattvas. At that time, among that great assembly of bodhisattvas, there was a bodhisattva-mahāsattva named Viśuddha-vimalā-candra-rāja-prabhā, who was gathered in that assembly of bodhisattvas. Then, the bodhisattva-mahāsattva Viśuddha-vimalā-candra-rāja-prabhā, arose from his seat, left his lotus platform, and went to where the Buddha was. He bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! World Honored One! A Mahāyāna bhikṣu, one who dwells in the Mahāyāna, why is he called a Mahāyāna bhikṣu? And for what reason is this Mahāyāna called the Mahāyāna?' Then, the World Honored One said to the bodhisattva-mahāsattva Viśuddha-vimalā-candra-rāja-prabhā: 'Excellent, excellent! Viśuddha-vimalā-candra-rāja-prabhā! You are able to ask the Tathāgata about this profound and subtle meaning. Good man! Think well on it, and I will explain it to you in detail.' Then, the bodhisattva Viśuddha-vimalā-candra-rāja-prabhā said to the Buddha: 'World Honored One! As you instruct!' Then, the World Honored One said to the bodhisattva Viśuddha-vimalā-candra-rāja-prabhā: 'Good man! A bodhisattva-mahāsattva who accomplishes ten dharmas is called one who dwells in the Mahāyāna. What are the ten? They are: accomplishing right faith, accomplishing practice, accomplishing nature, delighting in bodhicitta, delighting in the Dharma, delighting in observing the right Dharma, practicing the right Dharma and conforming to the Dharma, being far from pride, arrogance, and such things, being skilled in understanding subtle and secret words, and not delighting in śrāvakas and pratyekabuddhas. Good man! A bodhisattva-mahāsattva who accomplishes these ten dharmas is called one who dwells in the Mahāyāna. Good man! A bodhisattva-mahāsattva who accomplishes non-deceitfulness, gentle conduct, gentle
和行，彼能信諸佛如來正真正覺無上菩提，善能信一念中三世諸佛智，信如來藏不斷常、不老死、不可盡，亦信實際法界、一切種智、一切種智相、諸力、無畏、不共佛法。覆信諸佛如來不可灌頂，亦信三十二大人之相、八十妙好、圓光等法。覆信聲聞所說，或緣覺所說，菩薩及余所說，亦信世間及出世間，覆信正行行者，順行等沙門及婆羅門，亦信諸善根業報，最勝上愛果，若天、天王，若人、人王。覆信不善業報最下惡，不可樂聞，不愛甚重粗過，或地獄、畜生、餓鬼等處。彼如是信已，遠離三法。何等為三？所謂疑、惑、不決等事。善男子！菩薩成就如是諸法名為正信。」
爾時世尊欲重宣此義，而說偈言：
「信為最上乘， 以是成正覺， 是故信等事， 智者敬親近。 信為最世間， 信者無窮乏， 是以信等法， 智者正親近。 不信善男子， 不生諸白法， 猶如焦種子， 不生於根芽。」
「善男子！云何菩薩摩訶薩成就諸行？善男子！菩薩摩訶薩剃除鬚髮，以被正服，殷重信心，舍家出家。出家已，習學菩薩威儀戒等諸行，或復聲聞威儀戒等諸行，亦學緣覺威儀等行。彼如是或以所有身口意等同習煩惱，彼一切同滅。是中何者身所有同習煩惱？所謂殺生、偷
【現代漢語翻譯】 現代漢語譯本 並且，他能相信諸佛如來（Tathagata，如來）所證悟的真正、圓滿、無上的菩提（Bodhi，覺悟），善於相信一念之中包含三世諸佛的智慧，相信如來藏（Tathagatagarbha，如來所藏的真如佛性）是不斷常、不老死、不可窮盡的，也相信實際法界（Dharmadhatu，一切法的真實本性）、一切種智（Sarvajnata，佛陀所具有的對一切事物和一切道理的智慧）、一切種智相（Sarvajnata-lakshana，一切種智的特徵）、諸力（Balas，佛陀所具有的十種力量）、無畏（Vaisaradyas，佛陀所具有的四種無所畏懼的自信）、不共佛法（Avenika-Buddha-Dharmas，佛陀獨有的十八種功德）。又相信諸佛如來是不可被灌頂的，也相信三十二大人之相（Dvātrimśanmahāpuruṣalakṣaṇa，佛陀所具有的三十二種殊勝的身體特徵）、八十妙好（Asityanuvyañjana，佛陀所具有的八十種細微的身體特徵）、圓光等法。又相信聲聞（Sravaka，聽聞佛陀教誨而修行的人）所說、或緣覺（Pratyekabuddha，獨自覺悟的人）所說、菩薩（Bodhisattva，發願要成就佛果的修行者）及其他所說，也相信世間和出世間，又相信正行行者、順行等沙門（Sramana，出家修行者）及婆羅門（Brahmana，古印度祭司階層），也相信諸善根業報（Kusala-karma-vipaka，善行所帶來的果報），最殊勝的愛果，無論是天、天王，還是人、人王。又相信不善業報（Akusala-karma-vipaka，惡行所帶來的果報）是最下等的惡，不可樂聞，不喜愛的非常嚴重的粗劣過失，或者地獄、畜生、餓鬼等處。他如此相信之後，就遠離三種法。哪三種呢？就是所謂的疑惑、迷惑、不決等事。善男子！菩薩成就這些法就稱為正信。 那時，世尊想要再次宣說這個道理，就說了偈頌： 『信為最上乘，以是成正覺，是故信等事，智者敬親近。 信為最世間，信者無窮乏，是以信等法，智者正親近。 不信善男子，不生諸白法，猶如焦種子，不生於根芽。』 『善男子！菩薩摩訶薩如何成就諸行？善男子！菩薩摩訶薩剃除鬚髮，穿上正規的僧服，以殷重的信心，捨棄家庭出家。出家后，學習菩薩的威儀戒等諸行，或者學習聲聞的威儀戒等諸行，也學習緣覺的威儀等行。他如此或者以所有身口意等同習煩惱，他的一切都一同滅除。這裡面什麼是身體所同習的煩惱呢？就是所謂的殺生、偷盜、邪淫等。
【English Translation】 English version And he is able to believe that the Tathagatas (Tathagata, 'Thus Gone One') have attained the Right, True, Complete, and Supreme Bodhi (Bodhi, enlightenment); he is skilled in believing that in a single thought there is the wisdom of the Buddhas of the three times; he believes that the Tathagatagarbha (Tathagatagarbha, 'Womb of the Thus Gone One') is constant, not subject to old age and death, and inexhaustible; he also believes in the actual Dharmadhatu (Dharmadhatu, 'Realm of Dharma'), the Sarvajnata (Sarvajnata, 'Omniscience'), the Sarvajnata-lakshana (Sarvajnata-lakshana, 'Characteristics of Omniscience'), the Balas (Balas, 'Powers'), the Vaisaradyas (Vaisaradyas, 'Fearlessnesses'), and the Avenika-Buddha-Dharmas (Avenika-Buddha-Dharmas, 'Unique Qualities of a Buddha'). He also believes that the Tathagatas cannot be consecrated, and he also believes in the thirty-two marks of a great man (Dvātrimśanmahāpuruṣalakṣaṇa), the eighty minor marks (Asityanuvyañjana), the halo, and other such qualities. He also believes in what is said by the Sravakas (Sravaka, 'Hearers'), or by the Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddhas'), or by the Bodhisattvas (Bodhisattva, 'Enlightenment Being') and others; he also believes in the mundane and the supramundane; he also believes in those who practice rightly, the Sramanas (Sramana, 'Ascetics') and Brahmanas (Brahmana, 'Priests') who follow the right path; he also believes in the karmic results of good roots (Kusala-karma-vipaka), the most excellent and beloved fruits, whether they be gods, kings of gods, humans, or kings of humans. He also believes that the karmic results of unwholesome actions (Akusala-karma-vipaka) are the lowest evils, unpleasant to hear, unloved, very serious, and coarse faults, or places such as hell, the animal realm, and the realm of hungry ghosts. Having believed in this way, he is far from three things. What are the three? They are doubt, confusion, and indecision. Good man! A Bodhisattva who has accomplished these qualities is called one of right faith. At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Faith is the supreme vehicle, by which one attains right enlightenment; therefore, those with wisdom respect and draw near to faith and such things. Faith is the most important in the world, those with faith are never lacking; therefore, those with wisdom rightly draw near to faith and such things. A good man without faith does not give rise to white dharmas, like a scorched seed, it does not produce roots or sprouts.' 'Good man! How does a Bodhisattva Mahasattva accomplish all practices? Good man! A Bodhisattva Mahasattva shaves his head and beard, puts on the proper monastic robes, and with earnest faith, leaves his home to become a monk. Having become a monk, he learns the practices of the Bodhisattva's precepts of conduct, or he learns the practices of the Sravaka's precepts of conduct, and he also learns the practices of the Pratyekabuddha's conduct. In this way, he either practices all the defilements of body, speech, and mind, and all of them are extinguished together. Among these, what are the defilements of the body that are practiced together? They are killing, stealing, and sexual misconduct.'
盜、惡欲邪淫，刀杖瓦石等執慳吝於他動手足等，往來逃走等事，是名身有同習煩惱。是中何者口家同習煩惱？所謂妄語、兩舌、惡口、綺語，恒說惡語，譭謗甚深諸典。于諸尊長修梵行中廣說惡名，是名口同習煩惱。是中何者意家同習煩惱？所謂慳貪、邪見、嫉妒、樂著名聞利養，親族姓慢、色慢、幼年慢、無患慢、長壽多聞慢、思惟慢，欲覺、妄想覺、惡覺、親覺、土覺，飲食、衣服、臥具、醫藥、資用等覺，著處、著乘、著床，著諸飲食、妻子男女，營作犁耬奴婢等，錢財、穀麥、倉庫、貯積等事，乃至著種種資用之具。彼如是吝著已，所說事中，若失一事，便生其憂苦惱妄想等事。彼如是遠離愛潤心已，生於思惟。善男子！略說意業，猶如世間輪轉，故說意業同習氣煩惱。
「彼如是離身口意業同習煩惱已，于和上所起其尊想，其阿阇梨所起和上想，于同梵行若老若少，起殷重恭敬。彼獨在空閑之處，作如是思惟：『我不應作如是，我為度一切眾生，為解一切眾生，為令安調伏靜定眾生故發諸行。然我自不調伏，不隱諸根，未為寂滅。我必修正行，令有見我者，必得成受調伏，亦順諸佛微妙等教，復令歡喜諸天神、龍、夜叉、乾闥婆等。』善男子！此名為菩薩慚。彼作如是思惟：『勿有令我，若道若俗
【現代漢語翻譯】 現代漢語譯本：偷盜、邪惡的慾望和邪淫，使用刀、棍、瓦片、石頭等器物，對他人執著慳吝，動手打人或用腳踢人等，以及來回逃跑等行為，這些都稱為身體上的同習煩惱。那麼，哪些是口頭上的同習煩惱呢？就是指妄語、兩舌、惡口、綺語，經常說惡毒的話，誹謗深奧的經典。在尊敬的長輩和修行梵行的人面前，廣泛散佈他們的惡名，這些稱為口頭上的同習煩惱。那麼，哪些是意念上的同習煩惱呢？就是指慳貪、邪見、嫉妒、喜歡追求名聲和利益，對親族、姓氏的傲慢，對容貌的傲慢，對年輕的傲慢，對無病的傲慢，對長壽和博學的傲慢，對思考的傲慢，以及慾念的覺醒、妄想的覺醒、惡念的覺醒、對親近的覺醒、對土地的覺醒，對飲食、衣服、臥具、醫藥、資用等方面的執著，對住所、交通工具、床鋪的執著，對各種飲食、妻子兒女的執著，對經營犁、耙、奴婢等事務的執著，對錢財、穀物、倉庫、積蓄等事務的執著，乃至對各種資用器具的執著。他們如此吝嗇執著之後，如果失去其中任何一樣，就會產生憂愁、痛苦、煩惱、妄想等。他們如此遠離愛慾的滋潤之後，就會產生思慮。善男子！簡略地說，意業就像世間的輪轉一樣，所以說意業是同習氣煩惱。 他們如此遠離身、口、意業的同習煩惱之後，對於和尚（Upadhyaya，指戒師）生起尊敬的想法，對於阿阇梨（Acarya，指導師）生起和尚的想法，對於年長或年少的同修，生起慇勤的恭敬。他們獨自在空閑的地方，這樣思考：『我不應該這樣做，我爲了度化一切眾生，爲了解脫一切眾生，爲了使一切眾生安穩調伏、平靜安定而發起修行。然而我自己卻不調伏，不收斂諸根，沒有達到寂滅。我必須修正修行，讓看到我的人，必定能夠得到調伏，也順應諸佛微妙的教誨，並且使諸天神、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）等歡喜。』善男子！這稱為菩薩的慚愧。他們這樣思考：『不要讓我，無論是道還是俗
【English Translation】 English version: Stealing, evil desires, and sexual misconduct; using knives, sticks, tiles, stones, etc.; being stingy and clinging to possessions while harming others with hands and feet; running away, etc., these are called the habitual afflictions of the body. What are the habitual afflictions of speech? They are lying, divisive speech, harsh speech, idle chatter, constantly speaking evil words, and slandering profound scriptures. Spreading evil names among respected elders and those practicing the Brahma-faring, these are called the habitual afflictions of speech. What are the habitual afflictions of the mind? They are stinginess, greed, wrong views, jealousy, delighting in fame and gain, arrogance about family and lineage, arrogance about appearance, arrogance about youth, arrogance about being free from illness, arrogance about longevity and learning, arrogance about thinking, and the arising of desires, deluded thoughts, evil thoughts, thoughts of intimacy, thoughts of land, attachment to food, clothing, bedding, medicine, and other necessities, attachment to places, vehicles, beds, attachment to various foods, wives, children, and the management of plows, rakes, servants, etc., attachment to money, grains, warehouses, and storage, and even attachment to various tools and equipment. After being so stingy and attached, if they lose any of these things, they will experience worry, suffering, distress, and delusion. After thus distancing themselves from the nourishment of desire, they will engage in contemplation. Good man! Briefly speaking, the actions of the mind are like the cycle of the world, therefore, the actions of the mind are said to be habitual afflictions. After thus distancing themselves from the habitual afflictions of body, speech, and mind, they develop respect for their Upadhyaya (preceptor), they regard their Acarya (teacher) as their Upadhyaya, and they show earnest respect to their fellow practitioners, whether old or young. They contemplate alone in a secluded place, thinking: 『I should not act like this. I have initiated practices to liberate all beings, to free all beings, and to bring peace, harmony, and tranquility to all beings. Yet, I myself am not disciplined, I do not restrain my senses, and I have not attained cessation. I must correct my practice so that those who see me will surely be disciplined, and also follow the subtle teachings of all Buddhas, and bring joy to gods, dragons, Yakshas, Gandharvas, etc.』 Good man! This is called the Bodhisattva's shame. They think: 『Do not let me, whether in the path or in the secular world,』
，于諸威儀行中取諸過失，所謂行戒，行不正中，或見形，或威儀行，或行資用，壽命行等。』彼如是慚愧已，日夜之中六時觀于持戒等法。彼善持戒已，無復疑悔，令入住如來佛法中，無有休息。善男子！此之名為菩薩愧。善男子！是名菩薩成就如是諸行。」
爾時世尊欲重宣此義，而說偈言：
「諸佛行為本， 及聲聞弟子， 是故智者修， 行行常堅固。 諸菩薩大智， 行諸無畏行， 令證離垢道， 諸佛所讚歎。」
「善男子！云何菩薩成就性？佛子菩薩性成，少欲、瞋恚、愚癡等，不妒、不吝、不惱、不說粗言、不欲瞋調戲、不輕動、調和柔軟、已可親近，效能成就上妙供具供養諸佛，所謂資用等財，惠施與他，具足成就手足頭目等。若見如來或如來弟子，見已即生恭敬歡喜之心。善男子！菩薩如是名為性成就。」
爾時世尊欲重宣此義，而說偈言：
「相煙即知火， 鴛鴦以顯水， 復相知諸性， 菩薩大名稱。 柔和、不諂曲， 舍離慳、嫉妒， 愍念一切眾， 名之為菩薩。」
「善男子！云何菩薩摩訶薩喜樂菩提心？若有菩薩摩訶薩，體性微發菩提心時，值佛菩薩或聲聞、緣覺等，教化勸發而生阿耨多羅三藐三菩提心，是名喜樂初發
{ "translations": [ "現代漢語譯本：『在各種威儀行為中找出自己的過失，比如在持戒方面，行為不端正，或者在形體、威儀舉止、生活所需、壽命長短等方面。』他們這樣感到慚愧后，日夜六時都觀察自己持戒等行為。他們能夠很好地持戒，不再有疑惑和後悔，從而安住于如來佛法中，永不懈怠。善男子！這叫做菩薩的慚愧。善男子！這就是菩薩成就這些行為的方式。」, "當時，世尊爲了重申這個道理，說了以下偈語：", "『諸佛的行為是根本，以及聲聞弟子的行為也是如此，因此有智慧的人要修行，並且在修行中保持堅定。菩薩們具有大智慧，他們進行無畏的修行，從而證得清凈的道，這是諸佛所讚歎的。』", "『善男子！菩薩如何成就其本性？佛子菩薩的本性成就，表現爲少欲、少嗔恚、少愚癡等，不嫉妒、不吝嗇、不惱怒、不說粗話、不喜怒調戲、不輕率行動、性格溫和柔軟、容易親近，並且能夠成就上妙的供養品來供養諸佛，比如生活所需的財物等，並樂於佈施給他人，具足成就手足頭目等。如果見到如來或如來的弟子，見到後會立即生起恭敬和歡喜之心。善男子！菩薩這樣就叫做本性成就。』", "當時，世尊爲了重申這個道理，說了以下偈語：", "『看到煙就知道有火，看到鴛鴦就知道有水，同樣，通過外在的相可以瞭解其本性，這就是大名聲的菩薩。他們性格柔和、不諂媚、捨棄慳吝和嫉妒，憐憫一切眾生，這樣的人就叫做菩薩。』", "『善男子！菩薩摩訶薩如何歡喜樂於菩提心？如果菩薩摩訶薩，在內心稍微生起菩提心的時候，遇到佛、菩薩或者聲聞、緣覺等，受到他們的教化勸導而生起阿耨多羅三藐三菩提心（無上正等正覺之心），這就叫做歡喜初發菩提心。』" ], "english_translations": [ "English version: 『To find faults in all kinds of dignified conduct, such as in the practice of precepts, in improper behavior, or in form, dignified conduct, the necessities of life, the length of life, and so on.』 Having thus felt ashamed, they observe their practice of precepts and other dharmas six times during the day and night. Having well kept the precepts, they have no more doubts or regrets, and thus dwell in the Tathagata』s Dharma without rest. Good man! This is called the Bodhisattva』s shame. Good man! This is how Bodhisattvas accomplish these practices.」", "At that time, the World Honored One, wishing to restate this meaning, spoke the following verses:", "『The conduct of all Buddhas is the foundation, as is the conduct of the Sravaka disciples. Therefore, the wise cultivate, and in their practice, they remain steadfast. The Bodhisattvas, with great wisdom, engage in fearless practice, thereby attaining the path of purity, which is praised by all Buddhas.』", "『Good man! How does a Bodhisattva accomplish their nature? The nature of a Buddha』s child, a Bodhisattva, is accomplished by having few desires, little anger, and little ignorance, not being jealous, not being stingy, not being annoyed, not speaking harsh words, not desiring to be angry or playful, not acting rashly, being gentle and soft, and being approachable. They are able to accomplish the finest offerings to offer to all Buddhas, such as the necessities of life, and are willing to give to others, fully accomplishing hands, feet, head, and eyes. If they see a Tathagata or a disciple of the Tathagata, upon seeing them, they immediately give rise to a respectful and joyful heart. Good man! A Bodhisattva like this is called the accomplishment of nature.』", "At that time, the World Honored One, wishing to restate this meaning, spoke the following verses:", "『Just as smoke indicates fire, and mandarin ducks indicate water, likewise, through external signs, one can know their nature. This is the Bodhisattva of great renown. They are gentle and not deceitful, abandoning stinginess and jealousy, and they have compassion for all beings. Such a person is called a Bodhisattva.』", "『Good man! How does a Bodhisattva Mahasattva rejoice in the Bodhi mind? If a Bodhisattva Mahasattva, when the Bodhi mind slightly arises in their nature, encounters a Buddha, Bodhisattva, Sravaka, or Pratyekabuddha, and is taught and encouraged by them to give rise to the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment), this is called the initial arising of the Bodhi mind with joy.』" ] }
菩提相。彼聞菩提及菩提功德已，即發阿耨多羅三藐三菩提心，是名第二喜樂菩提相。彼菩薩見諸眾生無能救護，無所歸依，孤獨無能濟拔，無覆護，無舍宅，無有洲已，即起悲愍心。彼發心已，作如是念：『我今為諸眾生，作救護、歸依、濟拔、覆護、舍宅洲等。』為彼因緣故發無上菩提心，是名第三喜樂發菩提心。彼若見如來或菩薩、聲聞、緣覺等滿足諸行，見已心生歡喜，愛敬安心，以是因緣發阿耨多羅三藐三菩提心，是名第四發菩提心。彼菩薩為諸眾生利益安樂故，行佈施、持戒、修忍，發精進，行思禪定，修正慧。
「云何菩薩行佈施？所謂須飲與飲，須食與食，須乘給乘，須床榻敷具者，給床榻敷具等，須衣施衣，須金、銀、寶冠、環釧等諸莊嚴具，乃至己身皮肉，潤益眾生。彼如是行於佈施已，然彼佈施迴向發阿耨多羅三藐三菩提，雖施而不生我慢等心。
「云何持戒？成就身口意業，彼舍離身口意業等已，善離能防無礙無漏，純一無雜奉持禁戒。然彼持戒迴向阿耨多羅三藐三菩提，雖行持戒然不起我慢等心。
「善男子！云何菩薩修忍？彼瞋罵說，枷鎖系閉，切割撾打，若道若俗，能忍、能容，不起諸習等煩惱。如是修忍已，然彼迴向阿耨多羅三藐三菩提，雖修忍，然不起我慢等
【現代漢語翻譯】 現代漢語譯本 菩提的相狀是怎樣的呢？當他聽聞菩提（覺悟）以及菩提的功德后，立即發起阿耨多羅三藐三菩提心（無上正等正覺之心），這被稱為第二種喜樂的菩提相。這位菩薩看到眾生沒有能夠救護的，沒有可以歸依的，孤獨無助，沒有能夠濟拔的，沒有庇護，沒有住所，沒有依靠的洲嶼，就生起悲憫之心。他發起菩提心后，這樣想：『我現在要為這些眾生，做救護、歸依、濟拔、庇護、住所和洲嶼等。』因為這個因緣而發起無上菩提心，這被稱為第三種喜樂的發菩提心。如果他看到如來（佛陀）或者菩薩、聲聞（佛陀的弟子）、緣覺（獨自覺悟者）等圓滿各種修行，看到後心中生起歡喜，愛敬安穩，因為這個因緣而發起阿耨多羅三藐三菩提心，這被稱為第四種發菩提心。這位菩薩爲了眾生的利益和安樂，實行佈施、持戒、修忍，發起精進，修行禪定，修正智慧。 『菩薩如何實行佈施呢？』 所謂需要飲水的就給予飲水，需要食物的就給予食物，需要乘坐的就給予乘坐的工具，需要床鋪和臥具的，就給予床鋪和臥具等，需要衣服的就施捨衣服，需要金、銀、寶冠、環釧等各種莊嚴飾品的，乃至自己的皮肉，都用來潤澤利益眾生。他這樣實行佈施后，將佈施的功德迴向阿耨多羅三藐三菩提，雖然佈施卻不生起我慢等心。 『如何持戒呢？』 成就身、口、意三業的清凈，他舍離身、口、意三業的過失后，善於遠離，能夠防護無礙無漏，純粹不雜地奉持禁戒。然後他將持戒的功德迴向阿耨多羅三藐三菩提，雖然實行持戒，卻不生起我慢等心。 『善男子！菩薩如何修忍呢？』 他被瞋罵、被枷鎖束縛、被切割、被鞭打，無論是出家人還是在家人，都能夠忍受、能夠容納，不生起各種習氣等煩惱。這樣修忍后，他將修忍的功德迴向阿耨多羅三藐三菩提，雖然修忍，卻不生起我慢等心。
【English Translation】 English version What are the characteristics of Bodhi? When he hears about Bodhi (enlightenment) and the merits of Bodhi, he immediately generates the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), this is called the second joyful characteristic of Bodhi. This Bodhisattva sees that sentient beings have no one to protect them, no one to rely on, are lonely and helpless, have no one to rescue them, no shelter, no dwelling, no island to depend on, and then he generates a compassionate mind. After generating this mind, he thinks: 『Now I will be for these sentient beings, a protector, a refuge, a rescuer, a shelter, a dwelling, and an island.』 Because of this cause, he generates the unsurpassed Bodhi mind, this is called the third joyful generation of the Bodhi mind. If he sees the Tathagata (Buddha) or Bodhisattvas, Sravakas (Buddha's disciples), Pratyekabuddhas (solitary realizers), etc., fulfilling all practices, and upon seeing them, his heart generates joy, love, and respect, and because of this cause, he generates the mind of Anuttara-samyak-sambodhi, this is called the fourth generation of the Bodhi mind. This Bodhisattva, for the benefit and happiness of sentient beings, practices giving, upholds precepts, cultivates patience, generates diligence, practices meditation, and cultivates wisdom. 『How does a Bodhisattva practice giving?』 It means that if someone needs water, he gives water; if someone needs food, he gives food; if someone needs a vehicle, he gives a vehicle; if someone needs a bed and bedding, he gives a bed and bedding, etc.; if someone needs clothes, he gives clothes; if someone needs gold, silver, jeweled crowns, bracelets, and other ornaments, even his own skin and flesh, he uses them to benefit sentient beings. After practicing giving in this way, he dedicates the merit of giving to Anuttara-samyak-sambodhi, although he gives, he does not generate arrogance or other such thoughts. 『How does one uphold precepts?』 He achieves purity in body, speech, and mind. After abandoning the faults of body, speech, and mind, he is skilled in abandoning, able to protect without hindrance or leakage, purely and without mixture, upholding the precepts. Then he dedicates the merit of upholding precepts to Anuttara-samyak-sambodhi, although he upholds precepts, he does not generate arrogance or other such thoughts. 『Good man! How does a Bodhisattva cultivate patience?』 He is cursed, bound by chains, cut, and beaten, whether by monks or laypeople, he is able to endure, able to tolerate, and does not generate various habitual afflictions. After cultivating patience in this way, he dedicates the merit of cultivating patience to Anuttara-samyak-sambodhi, although he cultivates patience, he does not generate arrogance or other such thoughts.
心。
「善男子！云何菩薩發精進心？彼作如是念：『猶如虛空界無量無邊，眾生界亦無量無邊，然此眾生界我獨無二，令安無餘涅槃界中。』是以為彼因緣故發行精進，身不離身念觀受；彼觀受已，觀心心行；彼觀心心已，順觀諸法。彼如是善憶念觀已，為未生諸不善惡法令不生故，起欲修勤精進，持心等正行；為未生諸善法令生故，起欲修勤精進，直心等正行；已生諸不善法為令滅故，起欲修勤精進，持心等正行；已生諸善法為令久住故，復令增長思故，起欲修勤精進持心等正行。彼發精進已，令成初如意足分，如是第二、第三乃至成第四如意足分。彼成就如意分，能令住一劫若減一劫，或具足行令滿精進波羅蜜。如是發精進已，然彼精進迴向阿耨多羅三藐三菩提。雖發如是精進，然心不生憍慢。
「善男子！云何菩薩思禪定行？離意欲、離意滅、離欲靜，不依內、不依外，不依色，不依受、想，不依識，不依欲、色、無色界，不依空、無相、無愿，不依世間、出世間，不依佈施、持戒、忍辱、精進等。善男子！乃至略說一切有想繫縛等名為禪。如是修諸禪，然彼禪迴向阿耨多羅三藐三菩提，雖思修此禪，然不起我慢等心。
「善男子！云何菩薩修智？彼作如是念：『無量無邊眾生界令入涅槃
【現代漢語翻譯】 現代漢語譯本 『善男子！菩薩如何發起精進心？他這樣想：『猶如虛空界無量無邊，眾生界也無量無邊，然而這眾生界，我獨自一人，要令他們安住于無餘涅槃界中。』因此，爲了這個因緣，他發起精進，身體不離對身體的念觀受；他觀察感受后，觀察心和心的活動；他觀察心和心的活動后，順著觀察諸法。他這樣善於憶念觀察后，爲了使未生的不善惡法不生起，發起慾望，修習勤奮精進，保持心平等正直地修行；爲了使未生的善法生起，發起慾望，修習勤奮精進，以正直的心平等地修行；爲了使已生的不善法滅除，發起慾望，修習勤奮精進，保持心平等正直地修行；爲了使已生的善法長久住留，並且令其增長，發起慾望，修習勤奮精進，保持心平等正直地修行。他發起精進后，成就初如意足分，像這樣第二、第三乃至成就第四如意足分。他成就如意分，能住一劫或減少一劫，或者圓滿地修行，使精進波羅蜜圓滿。這樣發起精進后，他將精進迴向阿耨多羅三藐三菩提（無上正等正覺）。雖然發起這樣的精進，心中卻不生驕慢。 『善男子！菩薩如何思考禪定修行？他遠離意欲、遠離意滅、遠離慾望的平靜，不依賴內在、不依賴外在，不依賴色，不依賴受、想，不依賴識，不依賴欲界、色界、無色界，不依賴空、無相、無愿，不依賴世間、出世間，不依賴佈施、持戒、忍辱、精進等。善男子！乃至簡略地說，一切有想的束縛等都稱為禪。像這樣修習各種禪定，他將禪定迴向阿耨多羅三藐三菩提，雖然思考修習這種禪定，卻不起我慢等心。 『善男子！菩薩如何修習智慧？他這樣想：『要使無量無邊的眾生界進入涅槃』
【English Translation】 English version 'Good man! How does a Bodhisattva generate the mind of diligence? He thinks thus: 'Just as the realm of space is immeasurable and boundless, so too is the realm of sentient beings immeasurable and boundless. Yet, this realm of sentient beings, I alone, without a second, shall lead to abide in the realm of Nirvana without remainder.' Therefore, for this reason, he initiates diligence, his body not departing from mindfulness of the body and observation of feelings; having observed feelings, he observes the mind and its activities; having observed the mind and its activities, he sequentially observes all dharmas. Having thus well recollected and observed, in order to prevent unwholesome and evil dharmas that have not yet arisen from arising, he generates desire, cultivates diligent effort, and maintains the mind in equanimity and right practice; in order to cause wholesome dharmas that have not yet arisen to arise, he generates desire, cultivates diligent effort, and practices with an upright mind in equanimity; in order to eliminate unwholesome dharmas that have already arisen, he generates desire, cultivates diligent effort, and maintains the mind in equanimity and right practice; in order to cause wholesome dharmas that have already arisen to abide long, and further to increase them, he generates desire, cultivates diligent effort, and maintains the mind in equanimity and right practice. Having generated diligence, he achieves the first aspect of the power of wish fulfillment, and likewise the second, third, and even achieves the fourth aspect of the power of wish fulfillment. Having achieved the power of wish fulfillment, he can abide for one kalpa or less than one kalpa, or fully practice to fulfill the perfection of diligence. Having thus generated diligence, he dedicates that diligence to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Although he generates such diligence, his mind does not give rise to arrogance. 'Good man! How does a Bodhisattva contemplate the practice of meditation? He is detached from desire, detached from the cessation of desire, detached from the tranquility of desire, not relying on the internal, not relying on the external, not relying on form, not relying on feeling, perception, not relying on consciousness, not relying on the desire realm, the form realm, the formless realm, not relying on emptiness, signlessness, wishlessness, not relying on the mundane, the supramundane, not relying on giving, morality, patience, diligence, and so on. Good man! Even briefly speaking, all fetters of thought are called meditation. Having thus cultivated various meditations, he dedicates that meditation to Anuttara-samyak-sambodhi, and although he contemplates and cultivates this meditation, he does not give rise to arrogance or other such thoughts. 'Good man! How does a Bodhisattva cultivate wisdom? He thinks thus: 'To lead the immeasurable and boundless realm of sentient beings into Nirvana.'
，然無一眾生可入涅槃。』何以故？如佛所說一切法，無我、無眾生、無命、無壽、無富伽羅。如是修觀智，然彼智迴向阿耨多羅三藐三菩提。雖觀修般若，然不起我慢等心。善男子！如是菩薩摩訶薩樂菩提心。」
爾時世尊欲重宣此義，而說偈言：
「猶如摩尼珠， 顯于寶藏中， 師以加功用， 倍明於本色。 成就如是性， 求正菩提心， 二邊既寂靜， 令魔不得便。」
「善男子！云何菩薩樂法成就？善男子！若菩薩性樂法、喜法、愛法，彼若見沙門若婆羅門，所有資用、命具、飲食等事，彼能奉上。彼世間所有受用等，根莖枝葉華果等，彼收已，施諸眾生。持諸法者，令往禮拜、恭敬合掌，迎接已，殷重敬納，心有所疑處，問于正義；是以持法者隨所聞義，善能解釋。彼于聞法者起世尊想、善知識想，起同世間諸海想；起和上想、阿阇梨想；久失導時世間曠野生難中，能訪覓起訪覓想；久遠愚者闇閉目開故，令起覺悟想；墜沒世間煩惱泥中，而起濟拔之想；久遠失正路為作導師故，而起導師之想；久伏在世間牢獄能解故，而起解者想；久遠著患療治故，而起良醫之想；以煩惱火焦滅身，令住滅故，而起大雲雨想。彼為法，為法因故，能忍寒熱、風雨、蚊虻等，亦忍飢渴，或
【現代漢語翻譯】 現代漢語譯本：『然而，實際上沒有一個眾生可以進入涅槃（Nirvana，佛教的最高境界）。』為什麼呢？因為如佛所說，一切法（dharma，宇宙的真理或法則）都是無我（anatman，沒有永恒不變的自我）、無眾生（nissatta，沒有獨立的生命個體）、無命（nijjiva，沒有生命力）、無壽（nissayu，沒有壽命）、無富伽羅（nispudgala，沒有補特伽羅，即沒有實體的人格）。像這樣修習觀智（vipassana-jnana，內觀智慧），然後將此智慧迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）。雖然修習般若（prajna，智慧），卻不起我慢等心。善男子！像這樣的菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）樂於菩提心（bodhicitta，覺悟之心）。 那時，世尊（Bhagavan，佛陀的尊稱）爲了重申這個道理，說了偈語： 『猶如摩尼寶珠（mani-ratna，如意寶珠），顯現在寶藏之中，經過工匠的加工，會比原本更加明亮。成就這樣的本性，追求真正的菩提心，當二邊（指有和無、生和滅等對立的觀念）都寂靜時，魔（mara，障礙修行的惡勢力）就無法得逞。』 『善男子！菩薩如何樂於成就法呢？善男子！如果菩薩的本性是樂於法、喜愛法、愛護法，那麼當他看到沙門（sramana，出家修行者）或婆羅門（brahmana，印度教祭司）時，他們所有的資用、生活必需品、飲食等，他都能奉獻出來。世間所有受用的東西，如根莖枝葉花果等，他收集起來后，會佈施給眾生。對於那些持法（dharma-dhara，受持佛法的人）的人，他會前往禮拜、恭敬合掌，迎接他們，並以殷重心敬重地接納他們，如果心中有疑惑的地方，會向他們請教正義；因此，持法者會根據所聽聞的義理，善巧地解釋。他對聞法者生起世尊（Bhagavan，佛陀的尊稱）的想念、善知識（kalyana-mitra，引導修行的良師益友）的想念，生起如同世間大海的想念；生起和上（upadhyaya，戒師）的想念、阿阇梨（acarya，教授師）的想念；對於長期迷失方向，在世間曠野中難以生存的人，他會生起尋找的想念；對於長期愚昧，被黑暗遮蔽雙眼的人，他會生起令其覺悟的想念；對於墜入世間煩惱泥潭的人，他會生起救拔的想念；對於長期迷失正道的人，他會生起導師的想念；對於長期被囚禁在世間牢獄的人，他會生起解脫者的想念；對於長期被疾病困擾的人，他會生起良醫的想念；對於被煩惱之火燒焦身體的人，他會生起大雲雨的想念，令其安住于寂滅。他爲了法，爲了法的因緣，能夠忍受寒冷、炎熱、風雨、蚊蟲等，也能忍受飢渴，或者』
【English Translation】 English version: 'Yet, there is not a single being who can enter Nirvana (the ultimate state of enlightenment).』 Why is that? Because, as the Buddha has said, all dharmas (the universal truths or laws) are without self (anatman, no permanent self), without beings (nissatta, no independent living entities), without life (nijjiva, no life force), without lifespan (nissayu, no duration of life), and without pudgala (nispudgala, no person as a substantial entity). Thus, one cultivates insight wisdom (vipassana-jnana), and then dedicates that wisdom to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Although one cultivates prajna (wisdom), one does not give rise to arrogance or other such thoughts. Good man! Such a Bodhisattva-Mahasattva (a great Bodhisattva) delights in the Bodhicitta (the mind of enlightenment).' At that time, the Bhagavan (the Blessed One, an epithet for the Buddha), wishing to reiterate this meaning, spoke these verses: 'Like a mani jewel (mani-ratna, wish-fulfilling jewel), which shines in a treasure, when a craftsman works on it, it becomes even brighter than its original state. Having achieved such a nature, seeking the true Bodhicitta, when both extremes (such as existence and non-existence, birth and death) are pacified, Mara (the demon of temptation) cannot find an opportunity.』 'Good man! How does a Bodhisattva delight in the accomplishment of the Dharma? Good man! If a Bodhisattva's nature is to delight in the Dharma, to rejoice in the Dharma, to cherish the Dharma, then when he sees a sramana (a wandering ascetic) or a brahmana (a Hindu priest), he is able to offer them all their necessities, such as provisions, life-sustaining items, and food. All worldly things that are used, such as roots, stems, branches, leaves, flowers, and fruits, he collects and gives to all beings. Those who uphold the Dharma (dharma-dhara, those who maintain the teachings), he goes to worship, respectfully joins his palms, welcomes them, and reverently receives them. If there is any doubt in his mind, he asks them about the true meaning; therefore, those who uphold the Dharma skillfully explain the meaning according to what they have heard. He regards those who listen to the Dharma as the Bhagavan (the Blessed One), as a kalyana-mitra (a spiritual friend), as the great ocean of the world; he regards them as his upadhyaya (preceptor), as his acarya (teacher); for those who have long lost their way and are struggling in the wilderness of the world, he has the thought of seeking them out; for those who have long been ignorant and whose eyes are covered by darkness, he has the thought of awakening them; for those who have fallen into the mud of worldly afflictions, he has the thought of rescuing them; for those who have long lost the right path, he has the thought of being their guide; for those who have long been imprisoned in the world's jail, he has the thought of being their liberator; for those who have long been afflicted by illness, he has the thought of being their physician; for those whose bodies are scorched by the fire of afflictions, he has the thought of being a great cloud and rain, causing them to abide in peace. For the sake of the Dharma, and for the cause of the Dharma, he is able to endure cold, heat, wind, rain, mosquitoes, and other such things, and he is also able to endure hunger and thirst, or'
見他人受樂報者，不起悕求樂心。然作如是念：『唯我世間獨樂，而我能聞正法。』彼為是事故，為彼因、彼緣故，不生憂悲苦惱恨等。彼如是離憂悲苦惱等已，發如是心：『我堪能荷負如來所說一法句故，在阿鼻地獄住一劫若減一劫。』彼如是無疲倦心已，自然不行諸行，而得一切種智，未得諸佛法而令速得。善男子！以是義故，菩薩名為樂著諸法。」
爾時世尊欲重宣此義，而說偈言：
「大智樂諸法， 而成諸佛子， 親近正妙法， 而不生疲倦。 敬心求正法， 諸深心佛子， 及以心憶持， 亦顯正妙行。」
「善男子！云何菩薩摩訶薩正觀諸法？善男子！若菩薩作如是觀：『一切諸法猶如幻，迷惑凡夫故；一切諸法如夢，不實故；一切諸法如水中月，非事故；一切諸法如響，非眾生故；一切諸法如影，計妄想故；一切諸法如響聲，生滅壞故。一切諸法生滅壞，緣假成故；一切諸法本不生不移，同真如體故；一切諸法不滅，本不生故；一切諸法無作，無作者故；一切諸法如虛空，不可染故；一切諸法定寂滅，性不染故；一切諸法無垢，離一切諸垢故；一切諸法性滅，離煩惱故。一切諸法非色，不可見故；一切諸法離心境界，無體性故；一切諸法不住，滅諸毒故；一切諸法不可
{ "translations": [ "現代漢語譯本", "看到他人享受快樂的果報時，不生起希望自己也得到快樂的心。而是這樣想：『只有我在這世間獨自快樂，而且我能聽聞正法。』他因為這個緣故，因為這個因、這個緣故，不生憂愁、悲傷、痛苦、煩惱、怨恨等。他這樣遠離憂愁、悲傷、痛苦等之後，發起這樣的心：『我能夠承擔如來所說的一句法，即使在阿鼻地獄（梵語Avīci-naraka，八大地獄中最下層，受苦無間）住一個劫（kalpa，極長的時間單位）或者少於一個劫。』他這樣沒有疲倦的心之後，自然而然地不再執著于各種行為，從而獲得一切種智（sarvajñāna，佛陀所具有的智慧），對於尚未獲得的佛法能夠迅速獲得。善男子！因為這個緣故，菩薩被稱為樂於執著于諸法。」 , "", "那時，世尊想要再次宣說這個道理，就說了偈語：", "", "『大智慧者樂於諸法，成就諸佛之子，親近真正微妙的法，而不生疲倦。以恭敬心尋求正法，那些具有深心的佛子，以及用心憶持正法的人，也能夠彰顯真正微妙的修行。』", "", "『善男子！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）正確地觀察諸法？善男子！如果菩薩這樣觀察：『一切諸法猶如幻術，迷惑凡夫的緣故；一切諸法猶如夢境，不真實的緣故；一切諸法猶如水中的月亮，不是真實存在的緣故；一切諸法猶如回聲，不是眾生的緣故；一切諸法猶如影子，是虛妄的妄想的緣故；一切諸法猶如響聲，生起、滅壞的緣故。一切諸法生起、滅壞，是因緣和合而成的緣故；一切諸法本來不生不滅，與真如（tathatā，事物的真實本性）的本體相同；一切諸法不滅，因為本來不生；一切諸法無所作為，因為沒有作者；一切諸法猶如虛空，不可被污染的緣故；一切諸法是寂靜的，因為本性不染污；一切諸法沒有垢染，因為遠離一切垢染；一切諸法的本性是寂滅的，因為遠離煩惱。一切諸法不是色法（rūpa，物質），因為不可見；一切諸法遠離心的境界，因為沒有實體；一切諸法不住留，因為滅除各種毒害；一切諸法不可" ], "english_translations": [ "English version", "Seeing others enjoying the rewards of happiness, one does not give rise to a desire for happiness for oneself. Instead, one thinks: 'Only I am uniquely happy in this world, and I am able to hear the true Dharma.' Because of this reason, because of this cause and this condition, one does not give rise to sorrow, grief, suffering, distress, resentment, etc. Having thus departed from sorrow, grief, suffering, etc., one generates this thought: 'I am capable of bearing even one phrase of the Dharma spoken by the Tathagata, even if I have to dwell in Avīci-naraka (the lowest of the eight great hells, where suffering is uninterrupted) for one kalpa (an extremely long period of time) or less than one kalpa.' Having such a tireless mind, one naturally ceases to cling to various actions, and thereby attains all-knowing wisdom (sarvajñāna), and is able to quickly attain the Buddha-Dharma that has not yet been attained. Good man! For this reason, a Bodhisattva is called one who delights in clinging to all dharmas.", "", "At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:", "", "'The greatly wise delight in all dharmas, and become children of the Buddhas, drawing near to the true and wondrous Dharma, without becoming weary. With respectful hearts, they seek the true Dharma, those deep-minded children of the Buddha, and those who hold it in their minds, also manifest true and wondrous practice.'", "", "'Good man! How does a Bodhisattva-Mahasattva (a great Bodhisattva) correctly observe all dharmas? Good man! If a Bodhisattva observes thus: 'All dharmas are like illusions, because they delude ordinary beings; all dharmas are like dreams, because they are not real; all dharmas are like the moon in water, because they are not actual; all dharmas are like echoes, because they are not sentient beings; all dharmas are like shadows, because they are based on false thoughts; all dharmas are like sounds, because they arise, cease, and decay. All dharmas arise, cease, and decay, because they are formed by conditions; all dharmas are originally unborn and unmoving, being of the same essence as Suchness (tathatā, the true nature of things); all dharmas do not cease, because they are originally unborn; all dharmas are without action, because there is no actor; all dharmas are like space, because they cannot be defiled; all dharmas are inherently quiescent, because their nature is undefiled; all dharmas are without defilement, because they are free from all defilements; the nature of all dharmas is extinction, because they are free from afflictions. All dharmas are not form (rūpa, material), because they are invisible; all dharmas are beyond the realm of the mind, because they have no substance; all dharmas do not abide, because they extinguish all poisons; all dharmas cannot be" ] }
求，滅愛憎等心故；一切諸法無著，離煩惱境界故。一切諸法如毒蛇，離善巧方便故；一切諸法如芭蕉，無堅實故；一切諸法如水沫，體性弱故。』善男子！菩薩如是觀名為正觀諸法。」
爾時世尊，欲重宣此義，而說偈言：
「一切法如幻， 迷惑愚迷者， 虛危猶如夢， 汝等如是持。 法如水中月， 亦如響等事， 復如影像等， 智者諸不覺。」
「善男子！云何菩薩摩訶薩行法順法等。善男子！若菩薩摩訶薩，觀色無常而不厭離色。欲證於法已，正智助法界，同用等法善自觀入，善持彼者諸相，善思善記。彼記此相，善持、善修、善記已，自然行法界等行，受、想、行、識亦觀無常，然不厭離識等之。入法界已，正智助同。法界等法善自觀達，亦記彼相，善持、善修、善記已，自然入法界等行，如無常，苦、空、無我亦爾。彼觀色無常已，於色中不生恐怖驚等。何以故？色是妄想顛倒所起，然彼如實知。觀受、想、行、識無常，乃至於識中，不恐不怖不驚。何以故？識者妄想顛倒所起故，然彼如實知。善男子！譬如善巧幻師或幻師弟子，化作種種幻事，像兵、馬兵、車兵、步兵。彼智者見已，不生恐怖驚等。何以故？彼如實知是幻師所作不實，未曾有虛誑作。菩薩亦如是，觀
【現代漢語翻譯】 現代漢語譯本：『（菩薩）尋求，是因為滅除愛憎等心；一切諸法沒有執著，是因為遠離煩惱的境界。一切諸法如同毒蛇，是因為缺少善巧方便；一切諸法如同芭蕉樹，是因為沒有堅實的內核；一切諸法如同水泡，是因為體性脆弱。』善男子！菩薩這樣觀察稱為正確地觀察諸法。 這時，世尊想要再次宣說這個道理，就說了偈語： 『一切法如同幻象，迷惑愚癡的人才會執著，虛幻危脆如同夢境，你們應當這樣理解。法如同水中的月亮，也如同回聲等事物，又如同影像等，有智慧的人不會執著。』 『善男子！菩薩摩訶薩如何行法順法等呢？善男子！如果菩薩摩訶薩，觀察色法無常而不厭惡舍離。證悟法之後，以正智輔助法界，共同運用等同的法善於自我觀察進入，善於保持那些諸相，善於思考善於記憶。他記住這些相，善於保持、善於修行、善於記憶之後，自然而然地行於法界等行，受、想、行、識也觀察為無常，然而不厭惡舍離識等。進入法界之後，以正智輔助共同。法界等法善於自我觀察通達，也記住那些相，善於保持、善於修行、善於記憶之後，自然而然地進入法界等行，如同無常一樣，苦、空、無我也如此。他觀察色法無常之後，對於色法不產生恐懼驚慌等。為什麼呢？因為色法是虛妄的妄想顛倒所產生的，然而他如實地知道。觀察受、想、行、識無常，乃至對於識，不恐懼不害怕不驚慌。為什麼呢？因為識是虛妄的妄想顛倒所產生的，然而他如實地知道。善男子！譬如善於變幻的幻術師或者幻術師的弟子，變化出種種幻象，像兵、馬兵、車兵、步兵。有智慧的人看見之後，不產生恐懼驚慌等。為什麼呢？因為他如實地知道那是幻術師所作的不真實的，從未有過的虛妄之作。菩薩也像這樣觀察
【English Translation】 English version: 『(A Bodhisattva) seeks because of extinguishing the mind of love and hate; all dharmas are without attachment because they are apart from the realm of afflictions. All dharmas are like poisonous snakes because they lack skillful means; all dharmas are like banana trees because they have no solid core; all dharmas are like water bubbles because their nature is weak.』 Good man! A Bodhisattva observing in this way is called correctly observing all dharmas. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『All dharmas are like illusions, only the deluded and foolish are attached to them, they are as fragile and fleeting as dreams, you should understand them in this way. Dharmas are like the moon in water, also like echoes and other things, and like shadows, the wise do not perceive them.』 『Good man! How does a Bodhisattva Mahasattva practice in accordance with the Dharma? Good man! If a Bodhisattva Mahasattva observes form as impermanent without aversion or detachment. Having realized the Dharma, with right wisdom assisting the Dharma realm, jointly using equal dharmas, skillfully observing and entering, skillfully maintaining those characteristics, skillfully contemplating and skillfully remembering. Having remembered these characteristics, skillfully maintained, skillfully practiced, and skillfully remembered, he naturally practices in the Dharma realm and other practices. Sensation, perception, volition, and consciousness are also observed as impermanent, yet he does not have aversion or detachment from consciousness and so on. Having entered the Dharma realm, with right wisdom assisting together. The dharmas of the Dharma realm are skillfully observed and understood, and he also remembers those characteristics. Having skillfully maintained, skillfully practiced, and skillfully remembered, he naturally enters the practices of the Dharma realm and so on. Just like impermanence, suffering, emptiness, and no-self are also the same. Having observed form as impermanent, he does not generate fear or alarm in relation to form. Why? Because form is produced by false thoughts and delusions, yet he knows it as it truly is. Observing sensation, perception, volition, and consciousness as impermanent, even in relation to consciousness, he is not fearful, not afraid, not alarmed. Why? Because consciousness is produced by false thoughts and delusions, yet he knows it as it truly is. Good man! For example, a skillful illusionist or a disciple of an illusionist creates various illusions, such as elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers. When a wise person sees them, he does not generate fear or alarm. Why? Because he truly knows that they are unreal creations of the illusionist, false creations that never existed. A Bodhisattva also observes in this way.
色無常已，於色中不生恐怖驚等。何以故？色是妄想顛倒所起，然彼如實知，觀受、想、行、識無常已，乃至於識中不生恐怖驚等。何以故？識者妄想顛倒所起故，然彼如實知。」
爾時凈無垢妙凈寶月王光菩薩白佛言：「世尊！云何菩薩觀諸色無常，然不厭離色？而證法界已，正智觀入助法界等法。」
爾時世尊告凈無垢妙凈寶月王光菩薩言：「善男子！吾當為汝分別說喻。善男子！譬如有智男子，常事諸毒，善持、善覆、善惜，起我相已，種種莊嚴具貿易，然是不食彼毒，勿令我因此事斷其正命。菩薩亦如是，向涅槃心，潤向涅槃，順向涅槃，近取涅槃。然不證彼涅槃。何以故？勿令我因於此事退菩提行。
「善男子！譬如有人事其火神，然彼人日夜香華等供養恭敬尊重讚歎親侍，然彼人不作是念：『我以事火供養、恭敬、尊重、讚歎，親近已，我以二手接取之。何以故？勿令我因此事于身有苦，於心有惱。』菩薩如是，向涅槃心，潤向涅槃，順向涅槃，及取涅槃，然彼不證涅槃。何以故？勿令我因此事退菩提行。」
爾時凈無垢妙凈寶月王光菩薩白佛言：「世尊！如我知世尊所說意趣，菩薩者應住世間。」
佛言：「如是，如是！善男子！菩薩應住世間。」
問曰：「世
【現代漢語翻譯】 現代漢語譯本：當認識到色（rupa，物質現象）是無常的，就不會對色產生恐懼或驚慌等情緒。為什麼呢？因為色是由虛妄的念頭和顛倒的認知產生的。當如實地瞭解這一點后，觀察受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是無常的，乃至對識也不會產生恐懼或驚慌等情緒。為什麼呢？因為識也是由虛妄的念頭和顛倒的認知產生的。當如實地瞭解這一點后，就不會有恐懼和驚慌。 這時，凈無垢妙凈寶月王光菩薩（Vimalanirmala-ratnacandraprabha-bodhisattva）問佛說：『世尊！菩薩如何觀察諸色是無常的，卻不厭惡或捨棄色？並且在證悟法界（dharmadhatu，一切法的本性）后，以正智觀察並進入助法界等法？』 這時，世尊告訴凈無垢妙凈寶月王光菩薩說：『善男子！我將為你分別說一個比喻。善男子！譬如一個有智慧的人，經常接觸毒藥，善於持有、善於覆蓋、善於珍惜，生起我相（atman，自我）后，用各種裝飾品去交換，但他不吃那些毒藥，以免因此事斷送自己的性命。菩薩也是這樣，心向涅槃（nirvana，寂滅），滋潤向涅槃，順應向涅槃，接近涅槃，但不證得涅槃。為什麼呢？以免因此事退失菩提（bodhi，覺悟）的修行。 『善男子！譬如有人侍奉火神，那人日夜用香花等供養、恭敬、尊重、讚歎、親近侍奉，但他不會這樣想：『我因為侍奉火神，供養、恭敬、尊重、讚歎、親近，就用雙手去接取火焰。』為什麼呢？以免因此事使身體受苦，內心煩惱。菩薩也是這樣，心向涅槃，滋潤向涅槃，順應向涅槃，以及接近涅槃，但他不證得涅槃。為什麼呢？以免因此事退失菩提的修行。』 這時，凈無垢妙凈寶月王光菩薩對佛說：『世尊！依我理解世尊所說的意趣，菩薩應當安住於世間。』 佛說：『是的，是的！善男子！菩薩應當安住於世間。』 問：『世
【English Translation】 English version: When it is understood that form (rupa, material phenomena) is impermanent, one does not generate fear or panic regarding form. Why is that? Because form arises from false thoughts and inverted perceptions. When this is truly understood, observing that feeling (vedana, sensation), perception (samjna, cognition), mental formations (samskara, volitions), and consciousness (vijnana, awareness) are also impermanent, one does not generate fear or panic regarding consciousness either. Why is that? Because consciousness also arises from false thoughts and inverted perceptions. When this is truly understood, there will be no fear or panic. At that time, the Bodhisattva Vimalanirmala-ratnacandraprabha (Pure, Immaculate, Wonderful, Jewel-Moon-Light Bodhisattva) said to the Buddha: 'World Honored One! How does a Bodhisattva observe that all forms are impermanent, yet not become disgusted with or abandon form? And after realizing the Dharmadhatu (the realm of all phenomena), how does one observe and enter into the laws that aid the Dharmadhatu with correct wisdom?' At that time, the World Honored One said to the Bodhisattva Vimalanirmala-ratnacandraprabha: 'Good man! I will explain this to you with an analogy. Good man! It is like a wise man who often deals with poison, is skilled in holding it, covering it, and cherishing it. After generating the notion of self (atman, ego), he trades it for various ornaments, but he does not eat the poison, lest he end his life because of it. A Bodhisattva is also like this, with his mind directed towards Nirvana (liberation), nurturing towards Nirvana, conforming to Nirvana, and approaching Nirvana, but he does not attain Nirvana. Why is that? Lest he retreat from the practice of Bodhi (enlightenment) because of this.' 'Good man! It is like a person who serves the fire god. That person makes offerings of incense and flowers day and night, respectfully honoring, praising, and attending to the fire god. But that person does not think: 『Because I serve the fire god, making offerings, honoring, praising, and attending to it, I will take the flames with my own hands.』 Why is that? Lest he suffer physically and mentally because of this. A Bodhisattva is also like this, with his mind directed towards Nirvana, nurturing towards Nirvana, conforming to Nirvana, and approaching Nirvana, but he does not attain Nirvana. Why is that? Lest he retreat from the practice of Bodhi because of this.' At that time, the Bodhisattva Vimalanirmala-ratnacandraprabha said to the Buddha: 'World Honored One! As I understand the meaning of what the World Honored One has said, a Bodhisattva should dwell in the world.' The Buddha said: 'So it is, so it is! Good man! A Bodhisattva should dwell in the world.' Question: 'The world'
尊！云何菩薩住世間，而不以世間諸患所染？」
佛言：「善男子！為此事故略說一喻。善男子！譬如咒術之人，以大咒術力故，諸惡毒蝄蛇等弄戲，然彼人不以此事斷其命根。何以故？以彼人善通達咒術力故。菩薩亦如是，行世間住世間，住世間已，大智方便咒力故，共諸煩惱毒蛇而居戲暴，亦弄行住坐臥。菩薩不以此事故，于菩提而有退還。何以故？彼成就大智方便咒力故。」
爾時凈無垢妙凈寶月王光菩薩言：「世尊！希有，希有！彼諸菩薩而能不證涅槃，復不以世間煩惱毒之所染。世尊！我今歸依諸大菩薩。世尊！是諸眾產生就諸善根，聞此法已，而生一歡喜心。世尊！彼善男子、善女人，諸佛已記：『若能聞此法門。』」
佛言：「善男子！」
說此法時，五百比丘未證無漏而得解脫。彼得解脫已，即從坐起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！諸菩薩者，可敬可禮拜。」
佛語諸比丘：「如是，如是！如汝所說。」
爾時世尊欲重宣此義，而說偈言：
「敬禮諸大智， 敬禮得無畏， 敬禮凈諸目， 敬禮親佛子。 方便善巧故， 及以勝妙智， 菩薩大名稱， 能過二乘地。 如實知諸陰， 謂生滅識等， 見世間渴仰，
【現代漢語翻譯】 現代漢語譯本 尊者！菩薩如何安住於世間，而不被世間的各種煩惱所污染呢？ 佛說：『善男子！爲了說明這個道理，我略舉一個比喻。善男子！譬如一個會咒術的人，憑藉強大的咒術力量，可以玩弄各種惡毒的蛇等，但這個人不會因此被這些蛇奪去性命。為什麼呢？因為這個人精通咒術的力量。菩薩也是這樣，在世間行走，安住於世間，安住於世間后，憑藉大智慧方便的咒力，與各種煩惱毒蛇一起生活嬉戲，也照常行走、站立、坐臥。菩薩不會因此而對菩提心有所退轉。為什麼呢？因為他成就了強大的智慧方便咒力。』 這時，凈無垢妙凈寶月王光菩薩說：『世尊！稀有啊，稀有啊！那些菩薩竟然能夠不證入涅槃，又不被世間的煩惱毒所污染。世尊！我現在歸依所有的大菩薩。世尊！這些眾生如果成就了各種善根，聽聞此法后，就會生起歡喜心。世尊！那些善男子、善女人，諸佛已經授記：『如果能夠聽聞這個法門。』 佛說：『善男子！』 在宣說此法時，五百比丘尚未證得無漏，卻獲得了解脫。他們獲得解脫后，立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！菩薩們是值得尊敬和禮拜的。』 佛對眾比丘說：『是的，是的！正如你們所說。』 這時，世尊爲了重申這個道理，就說了偈語： 『敬禮那些具有大智慧的人，敬禮那些獲得無畏的人，敬禮那些清凈雙眼的人，敬禮那些親近佛陀的弟子。 因為方便善巧，以及殊勝的智慧，菩薩具有偉大的名聲，能夠超越二乘的境界。 如實地瞭解諸陰（五蘊，即色、受、想、行、識），即生滅的意識等，看到世間眾生的渴求，'
【English Translation】 English version Venerable One! How does a Bodhisattva dwell in the world without being defiled by the various afflictions of the world? The Buddha said: 'Good man! For this reason, I will briefly give an analogy. Good man! It is like a person who knows spells, who, by the power of great spells, can play with various venomous snakes, but that person will not have their life taken by these snakes. Why is that? Because that person is well-versed in the power of spells. Bodhisattvas are also like this; they walk in the world, dwell in the world, and having dwelt in the world, by the power of great wisdom and skillful means, they live and play with various afflictive venomous snakes, and they also walk, stand, sit, and lie down as usual. Bodhisattvas will not, because of this, retreat from Bodhi. Why is that? Because they have achieved the power of great wisdom and skillful means.' At that time, the Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light said: 'World Honored One! It is rare, it is rare! Those Bodhisattvas are able to not realize Nirvana, and yet not be defiled by the afflictive poisons of the world. World Honored One! I now take refuge in all the great Bodhisattvas. World Honored One! If these beings achieve various good roots, upon hearing this Dharma, they will generate a joyful mind. World Honored One! Those good men and good women, the Buddhas have already prophesied: 『If they are able to hear this Dharma gate.』' The Buddha said: 'Good man!' While this Dharma was being spoken, five hundred Bhikkhus, who had not yet attained the unconditioned, gained liberation. Having gained liberation, they immediately rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, and facing the Buddha, said to the Buddha: 'World Honored One! The Bodhisattvas are worthy of respect and worship.' The Buddha said to the Bhikkhus: 'It is so, it is so! Just as you have said.' At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Homage to those of great wisdom, homage to those who have attained fearlessness, homage to those who have purified their eyes, homage to those who are close to the Buddha's disciples. Because of skillful means, and because of supreme wisdom, Bodhisattvas have great renown, and are able to surpass the stage of the two vehicles. They truly understand the aggregates (skandhas, i.e., form, feeling, perception, mental formations, and consciousness), that is, the arising and ceasing of consciousness, etc., and see the thirst of the world,'
故不證涅槃。」
「善男子！云何菩薩摩訶薩離慢及增上慢等？善男子！慢者，我自亦可，若家、若姓、若色，或復異事，金銀等資用，像兵、馬兵、步兵、車兵，如是心所有高下者名曰慢。我慢者，生我身高想，若家、若姓、若色等，或金銀、財物、倉庫，像兵、馬兵、步兵、車兵，如是心喜高意，不下諸他者，名曰增上慢。菩薩舍如是等法，名曰離慢及增上慢。」
爾時世尊，欲重宣此義而說偈言：
「離慢增上慢， 常以慈心念， 及常懷悲心， 恒怖世間中， 常以行乞食， 善說人天益。」
「善男子！云何菩薩摩訶薩善巧秘密語？善男子！若菩薩摩訶薩，如來所說諸甚深經中秘密之教，彼不隨說取何者是秘密之教。如來記諸聲聞，于阿耨多羅三藐三菩提者，非如所說。」
佛語阿難：「吾患背痛不隨說取，退老患朽敗為我訪覓，侍者不隨說而取，汝目連往至耆婆醫王所，取諸妙藥，不應如說取。如來共諸外道尼揵子等，諍其諸伎，不應如說取。如來佉陀羅刺刺足者，是事不應如說而取，提婆達多是如來久遠害者怨家，不應隨說而取。如來入舍梨耶婆羅門村，空缽而出，不應如說而取。旃遮及孫陀利謗佛者，不應隨說而取。須那國毗羅若婆羅門，請佛至已食麥，
【現代漢語翻譯】 因此，他們不能證得涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫）。 『善男子！』，菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）如何才能遠離驕慢和增上慢等？『善男子！』，所謂的『慢』，是指心中認為自己『我』可以，或者在家族、姓氏、外貌，或者其他事情上，比如金銀等資財，像兵、馬兵、步兵、車兵等方面，心中產生高低之分，這叫做『慢』。『我慢』，是指心中產生『我』高人一等的想法，無論是在家族、姓氏、外貌等方面，或者在金銀、財物、倉庫，像兵、馬兵、步兵、車兵等方面，心中歡喜自己高人一等，不把他人放在眼裡，這叫做『增上慢』。菩薩捨棄這些法，就叫做遠離驕慢和增上慢。 這時，世尊爲了重申這個道理，說了偈語： 『遠離驕慢和增上慢，常常以慈悲心念眾生，並且常常懷有悲憫之心，恒常畏懼世間中的苦難，常常通過行乞來獲得食物，善於宣說對人天有益的道理。』 『善男子！』，菩薩摩訶薩如何善巧運用秘密語？『善男子！』，如果菩薩摩訶薩，對於如來所說的甚深經典中秘密的教誨，不應該按照字面意思去理解，從而認為那就是秘密的教誨。如來為聲聞（Sravaka，佛陀的弟子）授記，說他們將來會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟），但並非如字面所說的那樣。 佛陀告訴阿難：『我背痛，不應該按照字面意思去理解；我年老體衰，需要你為我尋找侍者，也不應該按照字面意思去理解；你目連去耆婆（Jivaka，佛陀時代的著名醫生）醫王那裡取藥，也不應該按照字面意思去理解。如來和外道尼犍子（Nigantha，古印度的一個宗教派別）等辯論技藝，不應該按照字面意思去理解。如來被佉陀羅（Khadira，一種樹木）的刺扎到腳，這件事不應該按照字面意思去理解。提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）是如來長久的仇敵，不應該按照字面意思去理解。如來進入舍梨耶（Saleyyaka）婆羅門村，空缽而出，不應該按照字面意思去理解。旃遮（Cinca）和孫陀利（Sundari）誹謗佛陀，不應該按照字面意思去理解。須那國（Sunaparantaka）的毗羅若（Viraja）婆羅門，請佛陀去他家，只給佛陀吃麥子，
【English Translation】 Therefore, they do not attain Nirvana (the ultimate state of liberation from the cycle of rebirth). 『Good man!』 How does a Bodhisattva Mahasattva (a great Bodhisattva) become free from pride and excessive pride, etc.? 『Good man!』 『Pride』 refers to the mind's sense of superiority, thinking 『I』 am capable, whether in terms of family, lineage, appearance, or other matters such as gold, silver, wealth, elephant troops, horse troops, infantry, or chariots. This sense of superiority is called 『pride.』 『Excessive pride』 arises from the thought that 『I』 am superior, whether in family, lineage, appearance, or in gold, silver, wealth, storehouses, elephant troops, horse troops, infantry, or chariots. The mind rejoices in its own superiority and looks down on others. This is called 『excessive pride.』 A Bodhisattva who abandons these practices is said to be free from pride and excessive pride. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『Free from pride and excessive pride, always with a compassionate heart, and always with a heart of sorrow, constantly fearing the suffering in the world, always obtaining food through begging, skillfully explaining the benefits for humans and gods.』 『Good man!』 How does a Bodhisattva Mahasattva skillfully use secret language? 『Good man!』 If a Bodhisattva Mahasattva, regarding the secret teachings in the profound sutras spoken by the Tathagata (the Buddha), does not interpret them literally, thinking that is the secret teaching. The Tathagata predicts that the Sravakas (disciples of the Buddha) will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), but it is not as literally stated. The Buddha said to Ananda: 『My back pain should not be taken literally; my old age and decay require you to find a caretaker for me, which should not be taken literally; you, Maudgalyayana, go to the physician king Jivaka to get medicine, which should not be taken literally. The Tathagata's debate with the Niganthas (an ancient Indian religious sect) and other heretics should not be taken literally. The Tathagata being pricked by a Khadira (a type of tree) thorn should not be taken literally. Devadatta (the Buddha's cousin who later betrayed him) is the Tathagata's long-time enemy, which should not be taken literally. The Tathagata entering the Saleyyaka Brahmin village and leaving with an empty bowl should not be taken literally. Cinca and Sundari slandering the Buddha should not be taken literally. The Viraja Brahmin of Sunaparantaka invited the Buddha to his home and only offered him barley to eat,
亦不應如說而取。」
爾時凈無垢妙凈寶月王光菩薩白佛言：「世尊！世尊云何記諸聲聞當得阿耨多羅三藐三菩提？」
佛言：「善男子！吾記諸聲聞得無上正真正道者，以有性故。」
凈無垢妙凈寶月王光菩薩白佛言：「世尊！云何諸無漏聲聞斷諸有習煩惱，設有性而成阿耨多羅三藐三菩提？」
佛言：「善男子！吾今說喻。譬如灌頂轉輪聖王有子，彼欲學一切技藝等事，然是中根復非利根，彼應後學是先學，應前學彼後學。善男子！于汝意云何？彼以此事故，可說非王子也？」
答曰：「不也！世尊！是善王子。」
「善男子！菩薩亦爾，已成就中根性故修道門，先除諸煩惱障，后成阿耨多羅三藐三菩提。」
「善男子！于汝意云何？彼以此事故可說不成正覺？」
答曰：「世尊！我不見有眾生若天、若魔、若梵、若沙門、若婆羅門、人、天、阿修羅眾中說言不成正覺者，除一闡提。」
佛言：「善男子！復聽一喻。善男子！十地菩薩為斷諸煩惱坐于道場？為不斷？」
答曰：「世尊！以斷故。」
「善男子！于汝意云何？彼以此，豈不成正覺？」
答曰：「世尊！此名為成。」
佛言：「善男子！此亦如是。」
凈無
【現代漢語翻譯】 也不應該像所說的那樣執取。
這時，凈無垢妙凈寶月王光菩薩對佛說：『世尊！世尊您是如何記說諸位聲聞（shravaka，指聽聞佛法教誨而修行的人）將來能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）呢？』
佛說：『善男子！我記說諸位聲聞能夠證得無上正真正道的原因，是因為他們具有成佛的本性。』
凈無垢妙凈寶月王光菩薩對佛說：『世尊！為什麼那些已經斷除所有煩惱習氣的無漏聲聞，即使具有成佛的本性，卻還需要經歷修行才能證得阿耨多羅三藐三菩提呢？』
佛說：『善男子！我現在用一個比喻來說明。譬如灌頂轉輪聖王（chakravartin，擁有統治世界的理想君主）有一個兒子，他想要學習各種技藝等事情，但他屬於中等根器而不是上等根器，他應該先學後學的，應該先學的他後學。善男子！你認為如何？他因為這個緣故，就可以說他不是王子了嗎？』
回答說：『不是的！世尊！他仍然是尊貴的王子。』
『善男子！菩薩也是如此，因為已經成就了中等根器的本性，所以修習道法時，先要去除各種煩惱障礙，然後才能成就阿耨多羅三藐三菩提。』
『善男子！你認為如何？他們因為這個緣故就可以說不能成就正覺嗎？』
回答說：『世尊！我沒有見到任何眾生，無論是天人、魔、梵天、沙門（shramana，出家修行者）、婆羅門（brahmana，印度教祭司）、人、天、阿修羅（asura，一種神道）等眾生中，有誰說他們不能成就正覺的，除非是一闡提（icchantika，斷絕善根的人）。』
佛說：『善男子！再聽一個比喻。善男子！十地菩薩（dashabhumi，菩薩修行的十個階段）是爲了斷除各種煩惱而坐在道場（bodhimanda，菩提樹下的修行場所）嗎？還是不爲了斷除煩惱？』
回答說：『世尊！是爲了斷除煩惱。』
『善男子！你認為如何？他們因為這個緣故，難道就不能成就正覺嗎？』
回答說：『世尊！這被稱為成就。』
佛說：『善男子！這也是同樣的道理。』
凈無
【English Translation】 Nor should it be grasped as it is said.
At that time, the Bodhisattva Pure Immaculate Wonderful Pure Moon King Light said to the Buddha: 'World Honored One! How does the World Honored One predict that the Shravakas (those who hear and practice the Buddha's teachings) will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'
The Buddha said: 'Good man! I predict that the Shravakas will attain the unsurpassed, true, and correct path because they have the nature to do so.'
The Bodhisattva Pure Immaculate Wonderful Pure Moon King Light said to the Buddha: 'World Honored One! How is it that the Arhats (those who have eliminated all defilements) who have eliminated all defilements and habits, even if they have the nature to attain Buddhahood, still need to go through practice to attain Anuttara-samyak-sambodhi?'
The Buddha said: 'Good man! I will now give an analogy. For example, a Chakravartin (ideal universal ruler) who has been crowned has a son. He wants to learn all kinds of skills and things, but he is of medium capacity and not of sharp capacity. He should learn what should be learned later first, and what should be learned first later. Good man! What do you think? Because of this, can it be said that he is not a prince?'
He replied: 'No! World Honored One! He is still a noble prince.'
'Good man! Bodhisattvas are also like this. Because they have achieved the nature of medium capacity, when they practice the path, they first remove all the obstacles of defilements, and then they can achieve Anuttara-samyak-sambodhi.'
'Good man! What do you think? Because of this, can it be said that they cannot achieve perfect enlightenment?'
He replied: 'World Honored One! I have not seen any sentient beings, whether they are gods, demons, Brahmas, Shramanas (ascetics), Brahmanas (Hindu priests), humans, gods, or Asuras (a type of deity), who say that they cannot achieve perfect enlightenment, except for the Icchantikas (those who have cut off their roots of goodness).'
The Buddha said: 'Good man! Listen to another analogy. Good man! Do the Bodhisattvas of the ten stages (dashabhumi, ten stages of Bodhisattva practice) sit in the Bodhimanda (place of enlightenment) to eliminate all defilements? Or not to eliminate defilements?'
He replied: 'World Honored One! It is to eliminate defilements.'
'Good man! What do you think? Because of this, can it be said that they cannot achieve perfect enlightenment?'
He replied: 'World Honored One! This is called achievement.'
The Buddha said: 'Good man! It is the same in this case.'
Pure Imma
垢妙凈寶月王光菩薩白佛言：「世尊！云何告阿難比丘：『吾患背痛。』？」
佛言：「善男子！吾愍念後世眾生故說此言。金剛身諸佛尚患背痛，況其餘者？然彼愚癡眾生隨教而取，彼既自壞，亦壞於他。『吾朽敗老退患，為我訪覓侍者。』善男子！我此言亦為後世所說，於我滅后，後世無弟子，故說沙門、婆羅門朽敗老退患者，如是以侍者所加身故，彼以佛聽故不生之意，為此故說如來朽敗老退患耳。」
「世尊！云何，可取『汝目連，往至耆婆大醫王所取藥。』？」
「善男子！我此言亦為後世故說，吾諸聲聞必須諸藥，知佛聽故而無有乏。為此事故如來所說。彼諸愚癡眾生如所說取，如來是患身，目連比丘往至耆婆所，而不禮拜及不生恭敬，速疾之意聞已，匆匆說其藥。善男子！此亦說諸欲等患，證見法者尚忘，何況凡夫？」
「世尊！云何所取？『如來共諸外道尼乾子等，諍其諸伎者。』我為後世眾生故說此言，如來尚有怨家，況於我等？然彼愚癡眾生如實說取，如來有怨家等。轉輪聖王微善根故，尚無諸患，況如來也，成就諸功德藏，云何所取？佉陀羅刺刺如來足，如來亦說過去業報，如來尚受過去業報，況余凡夫？眾生為是事故，為彼因彼緣故，示于惡業。為此義故，而示其
【現代漢語翻譯】 現代漢語譯本：垢妙凈寶月王光菩薩（菩薩名，意為具有清凈光輝的菩薩）對佛說：『世尊！您為什麼告訴阿難比丘：『我背痛』呢？』 佛說：『善男子！我這是爲了憐憫後世的眾生才這樣說的。金剛身（指佛的堅不可摧的身體）的諸佛尚且會背痛，更何況其他人呢？然而那些愚癡的眾生會按照字面意思理解，他們這樣既會毀壞自己，也會毀壞他人。『我衰老朽敗，需要找侍者來照顧我。』善男子！我這話也是為後世而說的，在我滅度之後，後世沒有弟子，所以說沙門（出家修行者）、婆羅門（古印度祭司）衰老朽敗，需要侍者照顧，他們會因為佛允許而不會產生其他想法。因此，我說如來衰老朽敗。』 『世尊！為什麼說：『你目連（佛陀弟子，以神通著稱），去耆婆（古印度名醫）那裡取藥。』？』 『善男子！我這話也是為後世而說的，我的聲聞弟子（指聽聞佛法而修行的人）需要各種藥物，他們知道佛允許，所以不會缺乏。因此如來才這樣說。那些愚癡的眾生會按照字面意思理解，認為如來身體有病，目連比丘去耆婆那裡，不禮拜也不恭敬，匆匆忙忙地去取藥。善男子！這也是在說諸如慾望之類的煩惱，證悟了佛法的人尚且會忘記，更何況凡夫俗子呢？』 『世尊！為什麼說：『如來和外道尼乾子（古印度外道）等人爭論技藝。』？』我這是爲了後世眾生才這樣說的，如來尚且有怨家，更何況我們呢？然而那些愚癡的眾生會按照字面意思理解，認為如來有怨家等等。轉輪聖王（傳說中統治世界的理想君主）因為微小的善根，尚且沒有各種疾病，更何況如來呢？如來成就了各種功德寶藏，怎麼會這樣呢？佉陀羅刺（一種植物的刺）刺傷了如來的腳，如來也說是過去的業報，如來尚且會承受過去的業報，更何況其他凡夫呢？眾生因為這個原因，爲了這個因緣，才示現惡業。爲了這個意義，才示現這些。』
【English Translation】 English version: The Bodhisattva Akshayamati-Ratnachandra-Prabha (Bodhisattva name, meaning a Bodhisattva with pure and bright light) said to the Buddha, 'World Honored One! Why did you tell the Bhikshu Ananda, 『My back hurts』?' The Buddha said, 'Good man! I said this out of compassion for sentient beings of the future. Even the Buddhas with Vajra bodies (referring to the indestructible body of the Buddha) can have back pain, let alone others? However, those foolish sentient beings will take it literally, and they will destroy themselves and others. 『I am decaying and old, and need to find an attendant to take care of me.』 Good man! I said this for the sake of the future generations. After my Nirvana, there will be no disciples in the future, so it is said that the Shramanas (monks) and Brahmins (ancient Indian priests) are decaying and old, and need attendants to take care of them. They will not have other thoughts because the Buddha allows it. Therefore, I say that the Tathagata is decaying and old.』 'World Honored One! Why is it said, 『You, Maudgalyayana (a disciple of the Buddha, known for his supernatural powers), go to Jivaka (an ancient Indian famous doctor) to get medicine』?' 'Good man! I said this for the sake of the future generations. My Shravaka disciples (referring to those who practice by hearing the Buddha's teachings) need various medicines, and they know that the Buddha allows it, so they will not lack them. Therefore, the Tathagata said this. Those foolish sentient beings will take it literally, thinking that the Tathagata is sick, and the Bhikshu Maudgalyayana goes to Jivaka without bowing or showing respect, and hurriedly goes to get the medicine. Good man! This is also talking about afflictions such as desires. Even those who have realized the Dharma can forget, let alone ordinary people?' 'World Honored One! Why is it said, 『The Tathagata argues with the heretic Nirgranthas (ancient Indian heretics) and others about skills』?' I said this for the sake of future sentient beings. Even the Tathagata has enemies, let alone us? However, those foolish sentient beings will take it literally, thinking that the Tathagata has enemies, etc. A Chakravartin king (a legendary ideal ruler of the world) has no diseases because of his small good roots, let alone the Tathagata? The Tathagata has achieved all the treasures of merit, how could this be? A Khadira thorn (a type of plant thorn) pricked the Tathagata's foot, and the Tathagata also said it was the result of past karma. Even the Tathagata will bear the results of past karma, let alone other ordinary people? Sentient beings show evil karma for this reason, for this cause and condition. For this meaning, these are shown.'
業果報事。然彼愚癡眾生，如實所取，佉陀羅刺刺如來足。」
「世尊！云何可取？『提婆達多是善知識，復是如來久遠親近是怨家者。』」
「善男子！若無提婆達多善知識者，不顯如來諸佛功德。善男子！是以提婆達多善知識，共如來諍伎等道德，示怨家等事。然是顯如來諸大智功德。善男子！若提婆達多承王教已，于大眾中放護財大象，此象若往堪害如來，而如來力令降伏善調。爾時無量人眾見彼象調伏已，生希有希有心，即歸依三寶——所謂佛寶、法寶、僧寶——是名提婆達多善知識之相。然有愚癡之人如說而取，提婆達多者是如來怨家。如是五百世中現菩薩行，是提婆達多所示現者，顯如來道德，然愚癡眾生隨教而取，提婆達多者是如來怨家害者，以是因緣，捨身墮阿鼻地獄、餓鬼、畜生之處。何以故？善男子！提婆達多者善集諸行，善集諸善根，以曾供養無量諸佛，于諸佛所種諸善根及大乘行，正學菩提、順向菩提、不退于大菩提，近阿耨多羅三藐三菩提。是諸眾生偏起惡故，于命終后墮阿鼻地獄、餓鬼、畜生之中歷受諸苦。善男子！云何所取？『如來入舍梨耶婆羅門村。』善男子！我為愍後世故，行示此教。何以故？無有業報而對如來。然我護後世故，所有乞食比丘入聚落村邑城郭王都等
【現代漢語翻譯】 現代漢語譯本：關於業報的事件。然而，那些愚癡的眾生，卻如實地理解，認為『佉陀羅刺』（一種植物的刺）刺傷了如來的腳。 『世尊！』他們問道，『如何理解？』『提婆達多（佛陀的堂弟，後背叛佛陀）是善知識，又是如來長久以來的親近之人，同時也是怨家。』 『善男子！』佛陀回答說，『如果沒有提婆達多這樣的善知識，就無法彰顯如來諸佛的功德。善男子！因此，提婆達多作為善知識，與如來爭論技藝等道德，示現怨家等事。然而，這正是爲了彰顯如來諸大的智慧功德。善男子！如果提婆達多接受國王的命令，在大眾中放出護財大象，這頭大象如果衝向如來，可能會傷害如來，但如來以力量將其降伏並調順。那時，無數人看到大象被調伏后，生起稀有難得之心，便皈依三寶——即佛寶、法寶、僧寶——這就是提婆達多作為善知識的象徵。然而，有些愚癡之人卻如所說的那樣理解，認為提婆達多是如來的怨家。像這樣，他在五百世中示現菩薩的行跡，這是提婆達多所展現的，爲了彰顯如來的道德，然而愚癡的眾生卻隨教而取，認為提婆達多是如來的怨家和加害者，因此，他們捨棄身體后墮入阿鼻地獄、餓鬼、畜生之處。為什麼呢？善男子！提婆達多善於積累各種修行，善於積累各種善根，因為他曾經供養過無數諸佛，在諸佛那裡種下各種善根和大乘修行，正確地學習菩提，順向菩提，不退轉于大菩提，接近阿耨多羅三藐三菩提（無上正等正覺）。這些眾生因為偏執地生起惡念，在命終后墮入阿鼻地獄、餓鬼、畜生之中，經歷各種痛苦。善男子！如何理解？『如來進入舍梨耶婆羅門村。』善男子！我爲了憐憫後世，才示現這樣的教導。為什麼呢？沒有業報可以針對如來。然而，我爲了保護後世，所有乞食的比丘進入聚落、村邑、城郭、王都等地方
【English Translation】 English version: The matter of karmic retribution. However, those foolish beings, taking it literally, believe that the 『Khadira thorn』 (a type of plant thorn) pierced the Tathagata's foot. 『Venerable One!』 they asked, 『How can this be understood?』 『Devadatta (Buddha's cousin who later betrayed him) is a good teacher, and also a close associate of the Tathagata for a long time, and also an enemy.』 『Good man!』 the Buddha replied, 『If there were no good teacher like Devadatta, the merits of the Tathagatas and Buddhas could not be manifested. Good man! Therefore, Devadatta, as a good teacher, disputes with the Tathagata about skills and virtues, showing the appearance of an enemy. However, this is precisely to manifest the great wisdom and merits of the Tathagata. Good man! If Devadatta, having received the king's order, releases the wealth-protecting elephant among the crowd, and if this elephant were to rush towards the Tathagata, it might harm the Tathagata, but the Tathagata, with his power, subdues and tames it. At that time, countless people, seeing the elephant tamed, give rise to a rare and precious mind, and then take refuge in the Three Jewels—namely, the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel—this is the symbol of Devadatta as a good teacher. However, some foolish people understand it as it is said, thinking that Devadatta is the Tathagata's enemy. Like this, he manifests the conduct of a Bodhisattva in five hundred lifetimes, which is what Devadatta shows, in order to manifest the Tathagata's virtues, yet foolish beings follow the teaching and take it that Devadatta is the Tathagata's enemy and harmer, and therefore, after abandoning their bodies, they fall into Avici hell, the realm of hungry ghosts, and the realm of animals. Why is that? Good man! Devadatta is good at accumulating various practices, good at accumulating various roots of goodness, because he has offered to countless Buddhas, and planted various roots of goodness and Mahayana practices at the places of the Buddhas, correctly learning Bodhi, moving towards Bodhi, not retreating from Great Bodhi, and approaching Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). These beings, because of their biased arising of evil thoughts, after the end of their lives, fall into Avici hell, the realm of hungry ghosts, and the realm of animals, experiencing various sufferings. Good man! How to understand? 『The Tathagata enters the village of the Saliya Brahmin.』 Good man! I show this teaching out of compassion for future generations. Why is that? There is no karmic retribution that can be directed at the Tathagata. However, in order to protect future generations, all the monks who beg for food enter settlements, villages, cities, and royal capitals, etc.
，以薄福力故不得其食。彼爾時正憶於我：『是其佛世尊具足一切功德，空缽而出，何況我等微薄善根？我等以是故，心不應生退。』為此事故，如來入村空缽而出。然復所說言：『魔波旬治諸婆羅門令不給如來食。』不應隨說而取。何以故？魔無如是神力堪障施如來食。爾時諸佛神力故，令魔處處治諸婆羅門及居士等，而如來無有過咎。為顯彼眾生故，如來示現此方便善巧等事。爾時如來及諸聲聞，斷食之後，魔及魔民並諸餘天，觀如來心：『是沙門瞿曇及諸聲聞弟子為憂惱不？』彼日觀如來及諸弟子，無有意恨憂惱心已，亦不高不下，如前後亦如是。爾時彼眾中七千諸天子，以心歡喜，歸依于佛。如來為彼善化說妙法，彼聞法已，于如來法中得法眼凈。如是如來觀後世事，佛無業報。」
「世尊！云何可取？『旃遮孫陀利等以木器置腹上而謗如來。』」
答曰：「善男子！如來無有業患果報。如來成就諸神通力，令旃遮孫陀利過無量恒河沙等世界，令安彼人。然是如來方便力故，示現業報諸謗等事。於我法中出家者，彼被虛謗，既聞謗已，而生憂愁疑悔。彼作如是說：『是如來成就一切諸白法，對面被謗，何況我等而不被謗？』彼爾時忍其諸謗，行清凈梵行而不成退。旃遮孫陀利者，以惡業所牽，乃
【現代漢語翻譯】 現代漢語譯本：因為福德淺薄，他們無法得到食物。那時他們會想起我：『那位佛世尊具足一切功德，空缽而出，何況我們這些微薄善根的人呢？我們因此不應該心生退轉。』爲了這個緣故，如來空缽進入村莊又空缽而出。然而，所說的『魔波旬控制婆羅門不給如來食物』，不應該照字面理解。為什麼呢？魔沒有那樣的神力能夠阻礙人們供養如來食物。那時，諸佛的神力使得魔在各處控制婆羅門和居士等，而如來並沒有過錯。爲了顯現那些眾生，如來示現這種方便善巧等事。那時，如來和諸聲聞斷食之後，魔和魔民以及其他諸天，觀察如來的心：『這位沙門瞿曇和他的聲聞弟子是否憂愁煩惱？』他們觀察如來和他的弟子，沒有發現任何怨恨憂愁的心，既不高也不低，和之前一樣。那時，他們之中有七千位天子，心生歡喜，歸依了佛。如來為他們善巧地宣說妙法，他們聽聞佛法后，在如來法中得到了法眼清凈。如是，如來觀察後世的事情，佛沒有業報。 世尊！如何理解『旃遮孫陀利（Cāñcā-Sundarī，一個誹謗佛陀的女人）等把木器放在腹部上誹謗如來』這件事呢？ 答道：『善男子！如來沒有業患果報。如來成就了各種神通力，可以把旃遮孫陀利送到無量恒河沙數的世界之外，讓她安頓在那裡。然而，這是如來的方便力，示現業報和各種誹謗等事。在我法中出家的人，他們被虛假誹謗，聽到誹謗后，會產生憂愁和疑悔。他們會這樣說：『如來成就一切清凈的功德，都會當面被誹謗，何況我們而不被誹謗呢？』那時，他們會忍受各種誹謗，修行清凈的梵行而不退轉。旃遮孫陀利，因為惡業的牽引，才會有這樣的結果。』
【English Translation】 English version: Because of their meager merit, they could not obtain food. At that time, they would remember me: 『That Buddha, the World Honored One, is endowed with all virtues, and he goes out with an empty bowl, how much more so should we, with our meager roots of goodness? Therefore, we should not give rise to a mind of retreat.』 For this reason, the Tathagata enters the village with an empty bowl and leaves with an empty bowl. However, the saying that 『Mara Papiyas (Māra Pāpīyas, the evil one) controlled the Brahmins so that they would not give food to the Tathagata』 should not be taken literally. Why? Mara does not have such divine power to obstruct people from offering food to the Tathagata. At that time, due to the divine power of the Buddhas, Mara controlled the Brahmins and laypeople everywhere, but the Tathagata had no fault. To reveal this to those beings, the Tathagata manifested these skillful means and other such things. At that time, after the Tathagata and the Shravakas (Śrāvakas, disciples) had fasted, Mara and his people, as well as other devas (devas, gods), observed the Tathagata』s mind: 『Is this Shramana Gautama (Śramaṇa Gautama, the Buddha) and his Shravaka disciples worried or distressed?』 They observed the Tathagata and his disciples that day and found no trace of resentment or distress, neither high nor low, just as before. At that time, seven thousand devaputras (devaputras, sons of gods) among them, with joyful hearts, took refuge in the Buddha. The Tathagata skillfully expounded the wonderful Dharma for them, and after hearing the Dharma, they attained the pure Dharma eye in the Tathagata』s Dharma. Thus, the Tathagata observes the affairs of future generations; the Buddha has no karmic retribution. World Honored One! How should we understand the statement that 『Cāñcā-Sundarī (a woman who slandered the Buddha) and others placed wooden bowls on their bellies and slandered the Tathagata』? The answer is: 『Good man! The Tathagata has no karmic suffering or retribution. The Tathagata has attained all kinds of divine powers, and he could send Cāñcā-Sundarī beyond countless Ganges river sands of worlds and settle her there. However, this is the Tathagata』s skillful means, manifesting karmic retribution and various slanders. Those who have left home in my Dharma, when they are falsely slandered, upon hearing the slander, they will give rise to worry and doubt. They will say: 『The Tathagata, who has attained all pure virtues, is slandered to his face, how much more so should we be slandered?』 At that time, they will endure all kinds of slander, practice pure Brahmacharya (brahmacarya, pure conduct) without retreating. Cāñcā-Sundarī, due to the pull of her evil karma, had such a result.』
至夢中謗其如來，謗已捨身墮于惡趣。若如來知是可救者，便應救之。何以故？如來無有眾生而是可舍者。」
「世尊！云何可取？『如來於修羅婆國毗蘭若婆羅門所，請三月安居已，唯食其麥。』」
答曰：「如來知諸婆羅門居士等請已而不供養。如來知已，故往至彼。何以故？所有五百匹馬者，如來並諸比丘眾食麥，彼一切盡修菩薩行，親近過去諸佛，是以值惡知識故造諸惡業，以此事生畜生中，彼五百馬能調伏教者，名曰金剛藏菩薩，以願力故生於彼處。是諸馬者，以日藏菩薩所化發菩提心，為化彼故應生彼處。以彼調伏馬師力故，彼一切諸馬憶本宿命，而彼現其菩提心。善男子！如來愍彼五百馬故，往至彼處調伏馬師，麥者分半施佛，五百馬所有麥亦分半施諸比丘。彼馬師以馬音聲，令彼五百馬，令能悔過及禮拜佛僧等。爾時彼三說后，彼諸馬捨身已，生兜率陀天中，彼復生天中而供養如來。如來為彼善教化說法，聞法已即不退阿耨多羅三藐三菩提。彼五百馬所調伏護者，如來亦記彼當成辟支佛，號曰善調伏心。然復，善男子！如來無慈不備、不常者。善男子！設使如來食土木瓦石等，無三千大千世界中，有如是味及如是上味，是諸土木瓦石等。何以故？如來得上妙味中之味，大人之相故。善男
【現代漢語翻譯】 現代漢語譯本：如果有人在夢中誹謗如來（Tathagata，佛的稱號），誹謗之後捨棄身體墮入惡道。如果如來知道這個人是可以被救度的，就應該救度他。為什麼呢？如來沒有可以捨棄的眾生。 世尊！如何理解『如來在修羅婆國（Surāṣṭra）毗蘭若（Virañjā）婆羅門那裡，接受三個月的安居，只吃麥子』這件事呢？ 回答說：如來知道那些婆羅門居士等邀請之後卻不供養。如來知道后，還是去了那裡。為什麼呢？因為那裡有五百匹馬，如來和所有比丘眾吃麥子，它們都曾修行菩薩行，親近過去諸佛，因為值遇惡知識而造作惡業，因此事而轉生為畜生。這五百匹馬中，能夠調伏教化的，名字叫做金剛藏菩薩（Vajragarbha Bodhisattva），因為願力的緣故而生在那裡。這些馬，因為日藏菩薩（Sūryagarbha Bodhisattva）的教化而發菩提心，爲了教化它們，所以應該生在那裡。因為調伏馬師的力量，這些馬憶起了前世的宿命，並且顯現了菩提心。善男子！如來憐憫這五百匹馬，所以去那裡調伏馬師，麥子分一半給佛，五百匹馬的麥子也分一半給比丘們。那個馬師用馬的聲音，讓那五百匹馬能夠懺悔過錯，並且禮拜佛僧等。那時，他們說了三遍之後，這些馬捨棄身體，生到兜率陀天（Tuṣita）中，他們又在天中供養如來。如來為他們善巧地教化說法，聽聞佛法后，他們立即不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這五百匹馬所調伏守護的人，如來也授記他將來會成為辟支佛（Pratyekabuddha），號為善調伏心。然而，善男子！如來沒有不具備慈悲、不恒常的。善男子！即使如來吃土、木、瓦、石頭等，在三千大千世界中，也沒有像這樣的味道和如此上等的味道，這些土、木、瓦、石頭等。為什麼呢？因為如來得到了上妙味道中的味道，具有大人之相的緣故。 English version: If someone slanders the Tathagata (the title of a Buddha) in a dream, and after slandering, abandons their body and falls into evil realms. If the Tathagata knows that this person can be saved, then they should save them. Why? The Tathagata has no sentient beings that can be abandoned. World Honored One! How can it be understood that 『the Tathagata, at the place of the Brahmin of Virañjā in Surāṣṭra, accepted three months of retreat, eating only barley』? The answer is: The Tathagata knew that those Brahmin householders had invited but did not offer alms. Knowing this, the Tathagata still went there. Why? Because there were five hundred horses there. The Tathagata and all the monks ate barley. They had all practiced the Bodhisattva path, been close to past Buddhas, and because of encountering evil teachers, they created evil karma, and because of this, they were reborn as animals. Among these five hundred horses, the one who could be tamed and taught was named Vajragarbha Bodhisattva, who was born there because of his vows. These horses, because of the teachings of Sūryagarbha Bodhisattva, had generated the Bodhi mind. To teach them, he should be born there. Because of the power of the horse tamer, these horses remembered their past lives and manifested the Bodhi mind. Good man! The Tathagata, out of compassion for these five hundred horses, went there to tame the horse tamer. Half of the barley was given to the Buddha, and half of the barley of the five hundred horses was given to the monks. That horse tamer used the sound of the horses to make the five hundred horses repent their mistakes and bow to the Buddha and Sangha. At that time, after they said it three times, these horses abandoned their bodies and were born in the Tuṣita Heaven. They again made offerings to the Tathagata in heaven. The Tathagata skillfully taught them the Dharma. After hearing the Dharma, they immediately did not regress from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The person who tamed and protected these five hundred horses, the Tathagata also predicted that he would become a Pratyekabuddha (Solitary Buddha), named Well-Tamed Mind. However, good man! The Tathagata has no lack of compassion, nor is he not constant. Good man! Even if the Tathagata eats soil, wood, tiles, stones, etc., in the three thousand great thousand worlds, there is no such taste and such superior taste as these soil, wood, tiles, stones, etc. Why? Because the Tathagata has obtained the taste of the most superior taste, and has the marks of a great man.
【English Translation】 If someone slanders the Tathagata (the title of a Buddha) in a dream, and after slandering, abandons their body and falls into evil realms. If the Tathagata knows that this person can be saved, then they should save them. Why? The Tathagata has no sentient beings that can be abandoned. World Honored One! How can it be understood that 『the Tathagata, at the place of the Brahmin of Virañjā in Surāṣṭra, accepted three months of retreat, eating only barley』? The answer is: The Tathagata knew that those Brahmin householders had invited but did not offer alms. Knowing this, the Tathagata still went there. Why? Because there were five hundred horses there. The Tathagata and all the monks ate barley. They had all practiced the Bodhisattva path, been close to past Buddhas, and because of encountering evil teachers, they created evil karma, and because of this, they were reborn as animals. Among these five hundred horses, the one who could be tamed and taught was named Vajragarbha Bodhisattva, who was born there because of his vows. These horses, because of the teachings of Sūryagarbha Bodhisattva, had generated the Bodhi mind. To teach them, he should be born there. Because of the power of the horse tamer, these horses remembered their past lives and manifested the Bodhi mind. Good man! The Tathagata, out of compassion for these five hundred horses, went there to tame the horse tamer. Half of the barley was given to the Buddha, and half of the barley of the five hundred horses was given to the monks. That horse tamer used the sound of the horses to make the five hundred horses repent their mistakes and bow to the Buddha and Sangha. At that time, after they said it three times, these horses abandoned their bodies and were born in the Tuṣita Heaven. They again made offerings to the Tathagata in heaven. The Tathagata skillfully taught them the Dharma. After hearing the Dharma, they immediately did not regress from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The person who tamed and protected these five hundred horses, the Tathagata also predicted that he would become a Pratyekabuddha (Solitary Buddha), named Well-Tamed Mind. However, good man! The Tathagata has no lack of compassion, nor is he not constant. Good man! Even if the Tathagata eats soil, wood, tiles, stones, etc., in the three thousand great thousand worlds, there is no such taste and such superior taste as these soil, wood, tiles, stones, etc. Why? Because the Tathagata has obtained the taste of the most superior taste, and has the marks of a great man.
子！以此義故應如是知，如來一切諸食皆上妙味。善男子！阿難比丘生憐愍心，如來舍轉輪王位，今既食麥。如來知阿難心已，施其一麥，故語阿難言：『汝知是何味？』彼食已生奇特異相，語我言：『世尊！我生王家長養，未曾嘗如是上味。』以此上味力故，阿難比丘七日受上妙快樂，而不復食。善男子！以此義故，應如是知，如來無有諸業果報。若有眾生凈持諸戒，若沙門及婆羅門，不隨本請奉施者，為彼眾生說不虛故，如來示此業果報事。
「善男子！汝觀如來諸身等法，是彼婆羅門請如來而不施設，如來亦說彼令不退轉。然，善男子！所說彼五百比丘，如來記令不退者。複次，善男子！所有彼五百比丘，共如來夏坐安居中，有四十比丘，多念于欲結，靜念彼若得美食者，欲想、欲覺便令熾盛，彼以惡食因緣故，欲想、欲覺亦微。既微已，彼七日七夜得阿羅漢果。
「善男子！若能如是解如來所說語者，彼名為正解。善男子！菩薩摩訶薩成就如是，名為善巧解如來秘密說教。」
爾時世尊欲重宣此義，而說偈言：
「所說漸義教， 及以頓說者， 大智諸菩薩， 秘密故正解， 善巧諸密語， 舍利報說教， 通達正說法， 諸佛之所說。」
「善男子！云何菩薩摩
【現代漢語翻譯】 現代漢語譯本： 『子！因此義理，應當這樣理解，如來所食用的一切食物都是最上等的美味。善男子！阿難（Ananda，佛陀的十大弟子之一）比丘生起憐憫之心，認為如來捨棄了轉輪王（Chakravartin，擁有統治世界的理想君主）的地位，現在竟然食用麥子。如來知道阿難的心思后，就給他一粒麥子，並對阿難說：『你知道這是什麼味道嗎？』他吃過後，生起奇異的感受，對我說：『世尊！我生長在王家，從小養尊處優，從未嘗過如此上等的美味。』因為這上等美味的力量，阿難比丘七天都享受著最美好的快樂，而不再需要進食。善男子！因此義理，應當這樣理解，如來並沒有任何業報。如果有眾生清凈地持守戒律，無論是沙門（Sramana，出家修行者）還是婆羅門（Brahmana，印度教祭司），不按照原本的請求供養，如來爲了對這些眾生說真實不虛的道理，才示現這種業報的事情。 『善男子！你觀察如來諸身等法，是那些婆羅門請求如來卻不供養，如來也對他們說了法，使他們不退轉。然而，善男子！所說的那些五百比丘，如來已經記說他們不會退轉。再者，善男子！所有那些五百比丘，與如來一起在夏季安居時，有四十位比丘，常常思念著慾念的束縛，他們靜靜地想，如果得到美食，慾念和欲覺就會更加熾盛，他們因為食用粗劣的食物，慾念和欲覺也變得微弱。當慾念和欲覺微弱后，他們七天七夜就證得了阿羅漢（Arhat，已斷除煩惱，達到涅槃境界的修行者）果位。 『善男子！如果能夠這樣理解如來所說的話，那才叫做正確的理解。善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，發大心願，救度眾生的菩薩）成就這樣的理解，才叫做善巧地理解如來的秘密教誨。』 當時，世尊爲了重申這個道理，就說了偈語： 『所說的漸次教法，以及頓悟的教法， 大智慧的菩薩，因為秘密的緣故才能正確理解， 善巧地理解秘密的語言，舍利（Sarira，佛陀或高僧的遺骨）的報身教誨， 通達正確的說法，這是諸佛所說的。』 『善男子！菩薩摩訶薩如何……』
【English Translation】 English version: 'Son! For this reason, you should understand that all the food that the Tathagata (如來, one of the titles of the Buddha) consumes is of the most exquisite taste. Good man! The Bhikkhu (比丘, Buddhist monk) Ananda (阿難, one of the Buddha's ten principal disciples) arose with a compassionate heart, thinking that the Tathagata had abandoned the position of a Chakravartin (轉輪王, an ideal universal ruler) and was now eating barley. Knowing Ananda's thoughts, the Tathagata gave him a single grain of barley and said to Ananda, 'Do you know what this tastes like?' After eating it, he experienced a peculiar sensation and said to me, 'World Honored One! I grew up in a royal family, pampered since childhood, and have never tasted such an exquisite flavor.' Because of the power of this exquisite flavor, the Bhikkhu Ananda enjoyed the most wonderful happiness for seven days and no longer needed to eat. Good man! For this reason, you should understand that the Tathagata has no karmic retribution. If there are sentient beings who purely uphold the precepts, whether they are Sramanas (沙門, wandering ascetics) or Brahmanas (婆羅門, Hindu priests), and do not offer according to the original request, the Tathagata demonstrates this matter of karmic retribution in order to speak the truth to these sentient beings. 'Good man! You observe that the Tathagata's bodies and other dharmas (法, teachings or phenomena) are such that those Brahmanas requested the Tathagata but did not offer, and the Tathagata also spoke the Dharma to them, causing them not to regress. However, good man! Regarding the five hundred Bhikkhus mentioned, the Tathagata has already declared that they will not regress. Furthermore, good man! Among those five hundred Bhikkhus who were in summer retreat with the Tathagata, there were forty Bhikkhus who often thought of the fetters of desire. They quietly thought that if they obtained delicious food, their desires and sensual perceptions would become more intense. Because they ate coarse food, their desires and sensual perceptions also became weak. Once their desires and sensual perceptions became weak, they attained the Arhat (阿羅漢, one who has attained Nirvana) fruit in seven days and seven nights.' 'Good man! If one can understand the Tathagata's words in this way, that is called correct understanding. Good man! A Bodhisattva-Mahasattva (菩薩摩訶薩, a great Bodhisattva) who achieves such understanding is called skillful in understanding the Tathagata's secret teachings.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The gradual teachings that are spoken, and the sudden teachings, The great wisdom Bodhisattvas, because of the secret, understand correctly, Skillfully understanding the secret words, the teachings of the Sarira (舍利, relics of the Buddha or high monks) body, Penetrating the correct teachings, this is what the Buddhas have spoken.' 'Good man! How does a Bodhisattva-Mahasattva...'
訶薩不喜樂聲聞、辟支佛乘？善男子！若菩薩摩訶薩，或以地獄苦，餓鬼、畜生等受諸重惡，而不喜樂求聲聞涅槃。復不念云何得厭離世間心？令速得自在。亦不求少欲、少作等，復不求少欲、少作等行因。彼所見諸眾生修諸善業者，菩薩佐助令成。及勸諸眾生讚歎正說正示，向阿耨多羅三藐三菩提。善男子！菩薩摩訶薩成就如是諸功德，不喜樂聲聞、辟支佛乘。爾時世尊欲重宣此義，而說偈言：
「化眾無疲倦， 不退于菩提， 持心如山王， 行慈心等法。」
爾時凈無垢妙凈寶月王光菩薩白佛言：「世尊！如來已說諸法，菩薩成就諸法已名為住大乘。然如來不說以何義故，名為大乘？」
爾時世尊告凈無垢妙凈寶月王光菩薩言：「善男子！吾今問汝，隨汝意說。善男子！于汝意云何？轉輪聖王並四兵眾隨所行者，彼道以何說耶？」
答曰：「世尊！名曰王道，亦名大道，名無畏道，名無障礙道，名為寂靜道。」
佛言：「善男子！如來亦爾。隨所乘乘至阿耨多羅三藐三菩提，彼乘名為大乘，名為上乘，名為妙乘，名微妙乘，名曰勝乘，名無上乘，名無惡乘，名無比乘，名無等乘，名無等等乘。善男子！以此義故名為大乘。」
答曰：「善哉！大乘。世尊！善哉！大乘。
【現代漢語翻譯】 現代漢語譯本 菩薩難道不喜歡聲聞乘（通過聽聞佛法而證悟的修行方式）和辟支佛乘（通過自身修行而證悟的修行方式）嗎？善男子！如果菩薩摩訶薩（偉大的菩薩），即使在地獄的痛苦中，或者在餓鬼、畜生等惡道中遭受各種深重的苦難，也不會喜歡尋求聲聞的涅槃（寂滅）。他們也不會想著如何才能厭離世間的心，從而迅速獲得自在。他們也不追求少欲、少作等，也不追求少欲、少作等修行的方法。他們看到其他眾生修習各種善業時，會幫助他們成就，並勸導眾生讚歎、正確地宣說和指示，讓他們趨向阿耨多羅三藐三菩提（無上正等正覺）。善男子！菩薩摩訶薩成就了這些功德，就不會喜歡聲聞乘和辟支佛乘。這時，世尊爲了重申這個道理，說了偈語： 『教化眾生不疲倦，不從菩提道退轉，持心堅定如山王，奉行慈心等法。』 這時，凈無垢妙凈寶月王光菩薩對佛說：『世尊！如來已經說了諸法，菩薩成就了這些法就稱為安住于大乘。然而，如來沒有說因為什麼意義而稱為大乘？』 這時，世尊告訴凈無垢妙凈寶月王光菩薩說：『善男子！我現在問你，你隨意回答。善男子！你認為如何？轉輪聖王（擁有統治世界的理想君主）帶領四兵（象兵、馬兵、車兵、步兵）所行走的道路，應該如何稱呼呢？』 回答說：『世尊！那叫做王道，也叫做大道，叫做無畏道，叫做無障礙道，叫做寂靜道。』 佛說：『善男子！如來也是這樣。所乘之乘到達阿耨多羅三藐三菩提，那個乘叫做大乘，叫做上乘，叫做妙乘，叫做微妙乘，叫做勝乘，叫做無上乘，叫做無惡乘，叫做無比乘，叫做無等乘，叫做無等等乘。善男子！因為這個意義，所以叫做大乘。』 回答說：『善哉！大乘。世尊！善哉！大乘。』
【English Translation】 English version Does the Bodhisattva not rejoice in the Śrāvakayāna (the vehicle of those who attain enlightenment through hearing the Dharma) and Pratyekabuddhayāna (the vehicle of those who attain enlightenment through their own efforts)? Good man! If a Bodhisattva Mahāsattva (a great Bodhisattva), even in the suffering of hell, or in the evil realms of hungry ghosts and animals, endures various profound sufferings, they will not rejoice in seeking the Nirvana (extinction) of the Śrāvakas. Nor will they think about how to become weary of the worldly mind, so as to quickly attain freedom. They also do not seek little desire, little action, etc., nor do they seek the causes of practice such as little desire and little action. When they see other beings cultivating various good deeds, the Bodhisattva will help them to achieve them, and will encourage beings to praise, correctly proclaim, and indicate the path towards Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Good man! A Bodhisattva Mahāsattva who has achieved these merits will not rejoice in the Śrāvakayāna and Pratyekabuddhayāna. At that time, the World Honored One, in order to reiterate this principle, spoke in verse: 'Transforming beings without weariness, not retreating from the path of Bodhi, holding the mind firm like a mountain king, practicing loving-kindness and other such dharmas.' At that time, the Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light said to the Buddha: 'World Honored One! The Tathagata has already spoken of all dharmas, and a Bodhisattva who has achieved these dharmas is called one who dwells in the Mahāyāna. However, the Tathagata has not said for what reason it is called the Mahāyāna?' At that time, the World Honored One said to the Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light: 'Good man! I will now ask you, answer as you wish. Good man! What do you think? The path that a Cakravartin (an ideal monarch who rules the world) takes with his four divisions of troops (elephants, horses, chariots, and infantry), how should that be called?' He replied: 'World Honored One! That is called the King's Path, also called the Great Path, called the Fearless Path, called the Unobstructed Path, called the Peaceful Path.' The Buddha said: 'Good man! It is the same with the Tathagata. The vehicle by which one reaches Anuttarā-samyak-saṃbodhi is called the Mahāyāna, called the Supreme Vehicle, called the Wonderful Vehicle, called the Subtle Vehicle, called the Victorious Vehicle, called the Unsurpassed Vehicle, called the Vehicle Without Evil, called the Incomparable Vehicle, called the Unequaled Vehicle, called the Vehicle Without Equal or Unequal. Good man! For this reason, it is called the Mahāyāna.' He replied: 'Excellent! The Mahāyāna. World Honored One! Excellent! The Mahāyāna.'
」
爾時魔王波旬作如是念：「此沙門瞿曇過吾境界，亦令餘者能過境界。若我集四兵眾共往惱亂，及不說此法故，至沙門瞿曇所。」
爾時魔王波旬，將領四部兵眾，至王舍大城耆阇崛山。爾時凈無垢妙凈寶月王光菩薩，遙見魔王波旬將領四部兵眾來，欲為此法令作妨故。見已作如是神力——現神力已，魔王波旬至王舍大城巷衢四道之處，作如是聲：「汝等往至王舍大城。諸仁者！若知是如來在耆阇崛山中，為四部眾說法，初善、中善、后善，其義巧妙，滿足白凈，說行梵行。是故汝等應往如來所，是以汝等於長夜，而成饒益快樂。」
爾時王舍城中諸婆羅門剎利長者居士等，被魔勸已，持諸香華、涂香、末香、燒香、繒幡、寶蓋、衣服等，從王舍大城出已，至耆阇崛山。于如來所頭面禮佛，尊重讚歎供養恭敬已，卻住一面。
魔王波旬及四兵眾，出王舍大城耆阇崛山中，至如來所已，化作天曼陀羅華而散佛上，散已及四部兵眾卻坐一面。
爾時凈無垢妙凈寶月王光菩薩，見魔波旬卻坐一面，而告之言：「波旬！汝何故將四兵眾至如來所？」
魔言：「吾至此為令滅此法故，及惱亂如來故。」
凈無垢妙凈寶月王光菩薩，語魔波旬言：「波旬！何容煩亂如來，及以此法
【現代漢語翻譯】 現代漢語譯本 當時，魔王波旬心想：『這位沙門瞿曇已經超越了我的境界，也讓其他人能夠超越。如果我集結四部軍隊一同前去擾亂他，讓他無法宣說此法，就去沙門瞿曇那裡。』 當時，魔王波旬率領四部軍隊，來到王舍大城的耆阇崛山。這時，凈無垢妙凈寶月王光菩薩，遠遠地看見魔王波旬率領四部軍隊前來，想要妨礙佛法。看到后，他施展神通——顯現神通后，魔王波旬來到王舍大城的大街小巷，發出這樣的聲音：『你們去王舍大城。各位！如果知道如來在耆阇崛山中，為四部大眾說法，初善、中善、后善，其義理巧妙，圓滿清凈，宣說修行梵行。所以你們應該去如來那裡，這樣你們在長夜中，就能獲得饒益和快樂。』 當時，王舍城中的婆羅門、剎帝利、長者、居士等，被魔王勸說后，拿著各種香花、涂香、末香、燒香、繒幡、寶蓋、衣服等，從王舍大城出來，來到耆阇崛山。在如來面前頂禮佛陀，尊重讚歎供養恭敬后，退到一旁站立。 魔王波旬和他的四部軍隊，從王舍大城來到耆阇崛山中，到達如來所在之處后，化作天上的曼陀羅花散在佛陀身上，散完后，和四部軍隊退到一旁坐下。 這時，凈無垢妙凈寶月王光菩薩，看見魔王波旬退到一旁坐下，就對他說：『波旬！你為什麼率領四部軍隊來到如來這裡？』 魔王說：『我到這裡是爲了滅掉此法，以及擾亂如來。』 凈無垢妙凈寶月王光菩薩對魔王波旬說：『波旬！怎麼能擾亂如來，以及滅掉此法呢？』
【English Translation】 English version At that time, the demon king Pāpīyas (波旬) thought: 'This Śramaṇa Gautama (沙門瞿曇) has transcended my realm, and also enables others to transcend. If I gather my four divisions of troops to go and disturb him, and prevent him from proclaiming this Dharma, I will go to Śramaṇa Gautama.' At that time, the demon king Pāpīyas, leading his four divisions of troops, arrived at Mount Gṛdhrakūṭa (耆阇崛山) in the great city of Rājagṛha (王舍大城). At that time, the Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light (凈無垢妙凈寶月王光菩薩), seeing from afar that the demon king Pāpīyas was leading his four divisions of troops, intending to obstruct the Dharma, manifested his spiritual power. Having manifested his spiritual power, the demon king Pāpīyas arrived at the crossroads of the great city of Rājagṛha, and made this proclamation: 'You all go to the great city of Rājagṛha. Good people! If you know that the Tathāgata (如來) is on Mount Gṛdhrakūṭa, teaching the Dharma to the four assemblies, which is good in the beginning, good in the middle, and good in the end, with profound meaning, complete and pure, and proclaiming the practice of the pure life, therefore you should go to the Tathāgata, so that you may obtain benefit and happiness throughout the long night.' At that time, the Brahmins (婆羅門), Kṣatriyas (剎利), elders, and householders in the city of Rājagṛha, having been persuaded by the demon, took various fragrant flowers, scented ointments, powdered incense, burning incense, silk banners, jeweled canopies, and clothing, and having left the great city of Rājagṛha, arrived at Mount Gṛdhrakūṭa. They bowed their heads to the Buddha, respected, praised, made offerings, and paid homage, then stood to one side. The demon king Pāpīyas and his four divisions of troops, having left the great city of Rājagṛha and arrived at Mount Gṛdhrakūṭa, reached the place where the Tathāgata was, and transformed into celestial Mandārava flowers, which they scattered upon the Buddha. Having scattered the flowers, they and the four divisions of troops sat down to one side. At that time, the Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light, seeing that the demon king Pāpīyas had sat down to one side, said to him: 'Pāpīyas! Why have you led your four divisions of troops to the Tathāgata?' The demon said: 'I have come here to destroy this Dharma, and to disturb the Tathāgata.' The Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light said to the demon king Pāpīyas: 'Pāpīyas! How can you disturb the Tathāgata, and destroy this Dharma?'
？汝波旬，于如來前今可悔過，勿于長夜成無利益苦報。」
凈無垢妙凈寶月王光菩薩，所順說法已，魔即從坐起偏袒右肩，叉手合掌禮佛足已，于如來前而起悔過：「愿世尊受我悔過！我以愚癡、無智慧、不善巧，不能自知，而如來前起噁心，及欲滅如是等經。善哉，世尊！為我正受悔過等法。」
佛語魔王波旬言：「吾法中增長善根，所謂若善男子善女人，為欲清凈法故，今能悔過。」
爾時魔王波旬從坐起已，在佛前立，而白佛言：「世尊！先制一切諸惱惡口等不善業道。」
佛語波旬：「如是，如是。」
波旬問曰：「如來法主，何故以波旬名而喚於我？」
佛言：「波旬！吾今說喻。譬如長者及居士大富，財錢無窮，然彼人唯有一子愛念深重，以彼繼命為活。然彼一子不善調伏，心諂曲。彼長者及居士，若手、若杖、若卷等治，或惡言及苦語惡治，為令息彼惡故。波旬！于汝意云何？是長者居士瞋恨情治彼一子不？」
答曰：「世尊！唯為成彼一子故。」
佛言：「如是，波旬！如來亦爾。善知眾生心、心數法，以苦惱語調伏者，為說苦惱語；應以壇治者，即以壇治；應以攝取者，即說攝取言；應以色身度者，即以色身度之；應以聲、香、味、觸、法等
【現代漢語翻譯】 現代漢語譯本：『波旬（魔王名），你現在可以在如來（佛）面前懺悔過錯，不要在漫長的黑夜裡遭受無益的痛苦報應。』 凈無垢妙凈寶月王光菩薩說完這些勸誡的話后，魔王立刻從座位上起身，袒露右肩，雙手合十，向佛陀的腳行禮，然後在如來面前懺悔說：『愿世尊接受我的懺悔！我因為愚癡、沒有智慧、不善巧，不能自己明瞭，所以在如來面前生起惡念，並且想要毀滅這樣的經典。善哉，世尊！請您為我正式接受懺悔等法。』 佛陀對魔王波旬說：『在我的教法中，增長善根，就是說如果善男子善女人，爲了清凈佛法，現在能夠懺悔過錯。』 這時，魔王波旬從座位上起身，站在佛陀面前，對佛陀說：『世尊！請您先制定一切惱怒、惡語等不善的業道。』 佛陀對波旬說：『是的，是的。』 波旬問道：『如來是法主，為什麼用波旬這個名字來稱呼我？』 佛陀說：『波旬！我現在說個比喻。譬如一位長者或居士，非常富有，錢財無數，但他只有唯一一個兒子，非常愛他，把這個兒子當作自己的命來養活。然而這個兒子不善於調伏自己，心懷諂媚。這位長者或居士，如果用手、用棍杖、用鞭子等來管教他，或者用惡語和痛苦的話來責罵他，都是爲了讓他停止作惡。波旬！你認為怎麼樣？這位長者或居士是因為嗔恨才這樣對待他的兒子嗎？』 波旬回答說：『世尊！只是爲了成就他的兒子。』 佛陀說：『是的，波旬！如來也是這樣。善於瞭解眾生的心和心所法，對於應該用痛苦的話來調伏的，就說痛苦的話；應該用鞭打來管教的，就用鞭打來管教；應該用攝受來引導的，就說攝受的話；應該用色身來度化的，就用色身來度化；應該用聲音、香氣、味道、觸感、法等來度化的，就用聲音、香氣、味道、觸感、法等來度化。』
【English Translation】 English version: 'O Mara (name of a demon king), you can now repent before the Tathagata (Buddha), do not suffer fruitless painful retribution in the long night.' After the Bodhisattva Pure Immaculate Wonderful Pure Treasure Moon King Light finished speaking these words of advice, the demon king immediately rose from his seat, bared his right shoulder, folded his hands, bowed to the Buddha's feet, and then repented before the Tathagata, saying: 'May the World Honored One accept my repentance! Because of my ignorance, lack of wisdom, and lack of skill, I could not understand myself, and thus I harbored evil thoughts before the Tathagata and wanted to destroy such scriptures. Well done, World Honored One! Please formally accept the Dharma of repentance for me.' The Buddha said to the demon king Mara: 'In my teachings, the growth of good roots means that if a good man or good woman, for the sake of purifying the Dharma, can now repent of their mistakes.' At this time, the demon king Mara rose from his seat, stood before the Buddha, and said to the Buddha: 'World Honored One! Please first establish all the unwholesome paths of karma such as anger and evil speech.' The Buddha said to Mara: 'So it is, so it is.' Mara asked: 'The Tathagata is the master of the Dharma, why do you call me by the name Mara?' The Buddha said: 'Mara! I will now give an analogy. For example, a wealthy elder or householder has endless wealth, but he has only one son whom he loves deeply, and he treats this son as his life. However, this son is not good at controlling himself and is deceitful. If this elder or householder uses his hands, sticks, whips, etc. to discipline him, or uses harsh words and painful language to scold him, it is all to make him stop doing evil. Mara! What do you think? Is this elder or householder treating his son this way out of anger?' Mara replied: 'World Honored One! It is only for the sake of his son's betterment.' The Buddha said: 'Yes, Mara! The Tathagata is also like this. He is skilled in understanding the minds and mental states of sentient beings. For those who should be subdued with painful words, he speaks painful words; for those who should be disciplined with whipping, he disciplines with whipping; for those who should be guided with acceptance, he speaks words of acceptance; for those who should be liberated with a physical form, he liberates with a physical form; for those who should be liberated with sound, fragrance, taste, touch, and Dharma, he liberates with sound, fragrance, taste, touch, and Dharma.'
度者，即乃至法等度之。」
爾時魔王波旬，從佛聞此法歡喜踴躍，復更禮佛足。禮已，白佛言：「世尊！若有村邑聚落中說是法者，我為聽此法故，往至彼處及護此經，亦念益法師故，是中多有如是瑞相。眾則寂定，離調戲、懈怠等，得上勝聽法之者，若讀、若誦、若受持、若解說，身不生疲倦，心不起厭足，隨所說此法，若聽或為他廣說，如是彼轉生歡喜踴躍心。」
爾時彼眾中有諸外道尼乾子等，彼見聞此魔王所說語已，于如來所即生歡喜踴躍之心。
爾時尊者阿難白佛言：「世尊！何因何緣故，此諸外道聞說此法而得證忍？」
佛語阿難：「過去此王舍城耆阇崛山中，有佛——名曰善勝調伏多陀阿伽度、阿羅訶、三藐三佛陀——說法。彼佛說法已，有諸外道為惱故來。彼至已，聞此法，即唱『善哉！』而於佛所不生敬重心。彼諸外道以此因緣力故，六萬劫不生地獄、餓鬼、畜生之中，唯生人、天之處。彼諸外道以不敬如來故，所生之處不值善知識。阿難！于汝意云何？爾時彼諸外道等豈異人乎？阿難！汝不應異意取。何以故？善男子！此諸外道尼乾子等。阿難！今此諸外道于如來所，生歡喜恭敬踴躍心。以此因故，如來今記，得阿耨多羅三藐三菩提。」
爾時彼諸外道尼乾子
【現代漢語翻譯】 『度』，是指用乃至佛法等來度化眾生。
那時，魔王波旬從佛陀那裡聽到這個法后，歡喜踴躍，再次禮拜佛足。禮拜完畢，他稟告佛陀說：『世尊！如果有村莊或聚落中有人宣說這個法，我爲了聽聞此法，會前往那裡並守護這部經，也爲了利益說法之人，那裡會出現許多這樣的瑞相。聽眾會寂靜安定，遠離喧鬧、懈怠等，成為能夠很好地聽法的人。如果有人讀誦、受持、解說此法，身體不會感到疲倦，心中不會感到厭煩，無論所說的是此法的哪一部分，聽聞者或為他人廣說，都會因此而生起歡喜踴躍的心。』
那時，聽眾中有一些外道尼乾子（Nigantha，耆那教的修行者）等，他們看到並聽到魔王所說的話后，對如來生起了歡喜踴躍的心。
那時，尊者阿難向佛陀稟告說：『世尊！是什麼原因和緣故，使得這些外道聽聞此法后能夠證得忍（Kshanti，對真理的接受和理解）？』
佛陀告訴阿難：『過去在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，有一位佛——名為善勝調伏多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）——在那裡說法。那位佛陀說法后，有一些外道爲了擾亂他而前來。他們到達后，聽聞此法，就高呼『善哉！』，但對佛陀沒有生起恭敬之心。這些外道因為這個因緣的力量，六萬劫不會墮入地獄、餓鬼、畜生之中，只會生在人或天道。這些外道因為不敬如來，所以所生之處不會遇到善知識。阿難！你認為如何？那時那些外道難道是其他人嗎？阿難！你不應該這樣想。為什麼呢？善男子！他們就是這些外道尼乾子等。阿難！現在這些外道對如來生起了歡喜、恭敬、踴躍的心。因為這個原因，如來現在為他們授記，他們將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
那時，那些外道尼乾子
【English Translation】 'Crossing over' refers to crossing over by means of the Dharma and so on.
At that time, Mara Papiyas, having heard this Dharma from the Buddha, rejoiced and leaped for joy, and again bowed at the Buddha's feet. Having bowed, he said to the Buddha, 'World Honored One! If there are those in villages or settlements who preach this Dharma, I will go to those places to hear this Dharma and protect this sutra, and also for the benefit of the Dharma teachers. There will be many such auspicious signs. The assembly will be peaceful and still, free from agitation and laziness, and will become those who are able to listen to the Dharma well. If they read, recite, uphold, or explain this Dharma, their bodies will not feel weary, and their minds will not feel tired. Whatever part of this Dharma is spoken, those who hear it or widely explain it to others will generate a joyful and leaping heart.'
At that time, among the assembly, there were some non-Buddhist Niganthas (Jain ascetics) and others. When they saw and heard what Mara had said, they generated a joyful and leaping heart towards the Tathagata.
At that time, the Venerable Ananda said to the Buddha, 'World Honored One! What is the cause and reason that these non-Buddhists, having heard this Dharma, are able to attain acceptance (Kshanti, acceptance and understanding of the truth)?'
The Buddha said to Ananda, 'In the past, in the city of Rajagrha, on Mount Grdhrakuta, there was a Buddha named Good Victory Subduer Tathagata (Tathagata, Thus Gone One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), who preached the Dharma. After that Buddha preached the Dharma, some non-Buddhists came to disturb him. When they arrived, they heard this Dharma and exclaimed, 'Well said!' but they did not generate a respectful heart towards the Buddha. Because of the power of this cause and condition, these non-Buddhists will not fall into hell, the realm of hungry ghosts, or the animal realm for sixty thousand kalpas, but will only be born in the human or heavenly realms. Because these non-Buddhists did not respect the Tathagata, they will not encounter good teachers in the places where they are born. Ananda! What do you think? Were those non-Buddhists at that time different people? Ananda! You should not think differently. Why? Good man! They are these non-Buddhist Niganthas and others. Ananda! Now these non-Buddhists have generated a joyful, respectful, and leaping heart towards the Tathagata. Because of this reason, the Tathagata now predicts that they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'
At that time, those non-Buddhist Niganthas
等，聞受記已，心大踴躍，即得無生法忍。
說此法時萬二千人遠塵離垢，得法眼凈。二萬衆生未曾發阿耨多羅三藐三菩提心，而發道意。
爾時尊者阿難白佛言：「世尊！若有善男子、善女人，聞此法讀誦、受持、廣為人說，得幾福德？」
佛言：「若善男子、善女人，一切無餘眾生界，令安阿耨多羅三藐三菩提者。若復善男子、善女人，讀誦、受持及廣為人說此經，是人倍得福德。何以故？阿難！此法能令得阿耨多羅三藐三菩提、一切種智。」
「世尊！若善男子、善女人，於此法及法師起噁心。世尊！彼善男子、善女人，得幾不饒益？」
佛言：「善男子！若善男子、善女人，挑拔一切眾生目，若復有人於此法及法師起噁心，是人因此事得惡，復倍於前。何以故？阿難！此法於一切眾生能作光明。」
阿難白佛言：「世尊！此法不應不信心善男子、善女人前說。何以故？世尊！應護後世諸眾生故，勿說此法，謗法業報故墮諸地獄中。」
佛語阿難：「應說此法。何以故？彼諸眾生於阿耨多羅三藐三菩提，即以此為因。」
阿難白佛言：「世尊！此經以何名？云何受持？」
佛語阿難：「此經名為『十法』，如是受持；『凈無垢妙凈寶月王光菩薩所問』
【現代漢語翻譯】 現代漢語譯本 他們聽聞了授記之後，心中無比歡喜，立刻獲得了無生法忍（對法無生滅的領悟）。 在宣說此法時，有一萬二千人遠離了塵垢，獲得了法眼凈（清凈的智慧之眼）。有兩萬眾生，雖然之前沒有發起求證阿耨多羅三藐三菩提（無上正等正覺）的心，也因此發起了道心。 當時，尊者阿難向佛陀請示說：『世尊！如果有善男子、善女人，聽聞此法，讀誦、受持，並且廣為他人宣說，會得到多少福德呢？』 佛陀回答說：『如果善男子、善女人，能夠使一切無餘的眾生界都安住于阿耨多羅三藐三菩提，那麼，如果又有善男子、善女人，讀誦、受持並且廣為他人宣說此經，這個人所得到的福德會加倍。為什麼呢？阿難！因為此法能夠使人獲得阿耨多羅三藐三菩提，以及一切種智（對一切事物和現象的全面智慧）。』 『世尊！如果善男子、善女人，對於此法以及說法之人心生惡念，世尊！這些善男子、善女人，會得到多少不好的果報呢？』 佛陀回答說：『善男子！如果善男子、善女人，挖出一切眾生的眼睛，如果又有人對於此法以及說法之人心生惡念，這個人因此所得到的惡報，會比前者加倍。為什麼呢？阿難！因為此法對於一切眾生能夠作為光明。』 阿難向佛陀請示說：『世尊！此法不應該在沒有信心的善男子、善女人面前宣說。為什麼呢？世尊！爲了保護後世的眾生，不要因為宣說此法，而因為誹謗佛法的業報墮入地獄之中。』 佛陀告訴阿難說：『應該宣說此法。為什麼呢？因為那些眾生對於阿耨多羅三藐三菩提，會因此而種下因緣。』 阿難向佛陀請示說：『世尊！這部經應該叫什麼名字？應該如何受持呢？』 佛陀告訴阿難說：『這部經名為『十法』，應該這樣受持；名為『凈無垢妙凈寶月王光菩薩所問』。
【English Translation】 English version Having heard the prophecy, their hearts were greatly joyful, and they immediately attained the 'Anutpattika-dharma-kshanti' (the acceptance of the non-arising of dharmas). While this Dharma was being taught, twelve thousand people were cleansed of defilements and attained the 'Dharma-eye' (the pure eye of wisdom). Twenty thousand beings, who had not previously generated the aspiration for 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), now generated the aspiration for the path. At that time, the Venerable Ananda said to the Buddha, 'World Honored One! If there are good men or good women who hear this Dharma, recite it, uphold it, and widely proclaim it to others, how much merit will they obtain?' The Buddha replied, 'If good men or good women were to settle all beings in the realm of beings without remainder in 'Anuttara-samyak-sambodhi', and if, furthermore, good men or good women were to recite, uphold, and widely proclaim this sutra, these people would obtain double the merit. Why is that? Ananda! Because this Dharma can enable one to attain 'Anuttara-samyak-sambodhi' and 'Sarvajna' (all-knowing wisdom).' 'World Honored One! If good men or good women harbor evil thoughts towards this Dharma and the Dharma teacher, World Honored One! How much harm will these good men or good women receive?' The Buddha replied, 'Good man! If good men or good women were to pluck out the eyes of all beings, and if, furthermore, someone were to harbor evil thoughts towards this Dharma and the Dharma teacher, the evil they would receive would be double that of the former. Why is that? Ananda! Because this Dharma can serve as light for all beings.' Ananda said to the Buddha, 'World Honored One! This Dharma should not be taught in front of good men or good women who lack faith. Why is that? World Honored One! It is to protect beings in future generations, so that they do not fall into hell due to the karmic retribution of slandering the Dharma.' The Buddha told Ananda, 'This Dharma should be taught. Why is that? Because those beings will thereby establish the cause for 'Anuttara-samyak-sambodhi.' Ananda said to the Buddha, 'World Honored One! What is the name of this sutra? How should it be upheld?' The Buddha told Ananda, 'This sutra is named 'Ten Dharmas', and it should be upheld in this way; it is named 'The Questions of the Bodhisattva Pure, Immaculate, Wonderful, Pure, Treasure Moon King Light.'
，如是受持。」
如來說此法時，尊者阿難及凈無垢妙凈寶月王光菩薩，並諸菩薩眾、比丘眾，及諸天、人、龍王、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，聞佛所說，歡喜奉行。
佛說大乘十法經
【現代漢語翻譯】 『就這樣接受和奉持。』
當如來說此法時，尊者阿難（Ananda）以及凈無垢妙凈寶月王光菩薩（Candra-vimala-visuddha-ratna-candra-raja-prabha Bodhisattva），還有諸位菩薩眾、比丘眾，以及諸天、人、龍王、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等，聽聞佛所說，都歡喜地奉行。
《佛說大乘十法經》
【English Translation】 'Thus should it be received and upheld.'
When the Tathagata spoke this Dharma, the Venerable Ananda, and the Bodhisattva Candra-vimala-visuddha-ratna-candra-raja-prabha, along with all the Bodhisattvas, Bhikshus, as well as the Devas, humans, Dragon Kings, Asuras, Garudas, Kinnaras, Mahoragas, and others, having heard what the Buddha had said, joyfully practiced it.
The Buddha Speaks the Mahayana Ten Dharmas Sutra