T12n0324_佛說幻士仁賢經
大正藏第 12 冊 No. 0324 佛說幻士仁賢經
No. 324 [No. 310(21)]
佛說幻士仁賢經
西晉月氏國三藏竺法護譯
聞如是：
一時，佛在王舍城靈鳥山，與大比丘眾千二百五十、菩薩五千俱，皆神通菩薩，一切大聖悉得總持辯才無礙，其名曰：師子菩薩、師子意菩薩、誠樂菩薩、道御菩薩、大御菩薩、光首菩薩、光凈菩薩、寂意菩薩、人明菩薩、開化人菩薩、常應菩薩、慈氏菩薩、文殊師利六十賢者，一切五千菩薩，皆此上首者也。梵王帝釋、四王諸天、龍王神無央數。
於時，國王大臣、長者居士、群臣僚屬，供奉世尊衣被、飲食、醫藥、床臥之具。世尊名稱普聞遠至，是為：如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、佛、世尊。諸神通慧普見所睹無餘，如來十力、四無所畏、十八法不共，不捨大慈、不廢大哀，慧眼、佛眼具足，變化無極，神足變化、說本變化、教授變化得無極。發意之頃，能使三千大千世界州城河海、須彌眾山、龍神天宮、鐵圍山川、溝坑樹木、國邑墟聚，在一毛孔，從劫復過一劫。
是時，王舍大城中，有一幻士名曰颰陀(晉言仁賢)，明經解術曉了幻伎，所作巧黠
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa），與一千二百五十位大比丘和五千位菩薩在一起。這些菩薩都具有神通，都是大聖，能夠總持一切法，辯才無礙。他們的名字是：師子菩薩（Siṃha Bodhisattva）、師子意菩薩（Siṃhamati Bodhisattva）、誠樂菩薩（Satyaruchi Bodhisattva）、道御菩薩（Mārgagopa Bodhisattva）、大御菩薩（Mahāgopa Bodhisattva）、光首菩薩（Prabhākara Bodhisattva）、光凈菩薩（Prabhāviśuddha Bodhisattva）、寂意菩薩（Śāntamati Bodhisattva）、人明菩薩（Naramati Bodhisattva）、開化人菩薩（Naranāyaka Bodhisattva）、常應菩薩（Nityānuga Bodhisattva）、慈氏菩薩（Maitreya Bodhisattva）、文殊師利（Mañjuśrī）等六十位賢者。這五千位菩薩都是這些菩薩中的佼佼者。還有梵王（Brahmā）、帝釋（Indra）、四大天王（Caturmahārājakāyika）等諸天、龍王（Nāgarāja）以及無數的神靈。 當時，國王、大臣、長者、居士、群臣僚屬都供奉世尊衣服、飲食、醫藥和床臥之具。世尊的名稱普聞遠近，被稱為：如來（Tathāgata）、至真（Satya）、等正覺（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasārathi）、天人師（Śāstā devamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat）。佛陀的神通智慧普遍照見一切，沒有遺漏。如來具有十力（Daśabala）、四無所畏（Caturbaiśāradya）、十八不共法（Aṣṭādaśāveṇikabuddhadharma），不捨大慈（Mahāmaitrī）、不廢大悲（Mahākaruṇā），具足慧眼（Prajñācakṣus）、佛眼（Buddhacakṣus），變化無極。佛陀的神足變化（Ṛddhi-vikurvita）、說本變化（Deśanā-vikurvita）、教授變化（Anuśāsanī-vikurvita）都達到無極的境界。在發意的一瞬間，能使三千大千世界（Trisāhasramahāsāhasralokadhātu）的州城、河流、海洋、須彌山（Sumeru）等眾山、龍神天宮、鐵圍山（Cakravāḍa）山川、溝渠、樹木、國邑、墟聚，都容納在一個毛孔之中，並且能使時間從一劫（kalpa）經過又一劫。 當時，在王舍大城中，有一位幻術師名叫颰陀（Bhadra，晉語意為仁賢），他精通經典，瞭解幻術，擅長幻術技巧，所作的幻術非常巧妙。
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城) on Mount Gṛdhrakūṭa (靈鷲山), together with a great assembly of twelve hundred and fifty Bhikṣus and five thousand Bodhisattvas. These Bodhisattvas all possessed supernatural powers, were great sages, capable of upholding all dharmas, and had unobstructed eloquence. Their names were: Siṃha Bodhisattva (師子菩薩), Siṃhamati Bodhisattva (師子意菩薩), Satyaruchi Bodhisattva (誠樂菩薩), Mārgagopa Bodhisattva (道御菩薩), Mahāgopa Bodhisattva (大御菩薩), Prabhākara Bodhisattva (光首菩薩), Prabhāviśuddha Bodhisattva (光凈菩薩), Śāntamati Bodhisattva (寂意菩薩), Naramati Bodhisattva (人明菩薩), Naranāyaka Bodhisattva (開化人菩薩), Nityānuga Bodhisattva (常應菩薩), Maitreya Bodhisattva (慈氏菩薩), Mañjuśrī (文殊師利), and sixty other wise ones. These five thousand Bodhisattvas were all leaders among them. There were also Brahmā (梵王), Indra (帝釋), the Four Heavenly Kings (Caturmahārājakāyika) and other devas, Nāgarājas (龍王), and countless spirits. At that time, kings, ministers, elders, lay practitioners, and court officials all offered the World Honored One clothing, food, medicine, and bedding. The name of the World Honored One was widely known, and he was called: Tathāgata (如來), Satya (至真), Samyaksaṃbuddha (等正覺), Vidyācaraṇasaṃpanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Puruṣadamyasārathi (調御丈夫), Śāstā devamanuṣyāṇāṃ (天人師), Buddha (佛), and Bhagavat (世尊). The Buddha's supernatural wisdom universally illuminated everything without omission. The Tathāgata possessed the Ten Powers (Daśabala), the Four Fearlessnesses (Caturbaiśāradya), the Eighteen Unique Qualities (Aṣṭādaśāveṇikabuddhadharma), did not abandon great compassion (Mahāmaitrī), did not forsake great pity (Mahākaruṇā), and was complete with the Wisdom Eye (Prajñācakṣus) and the Buddha Eye (Buddhacakṣus), with limitless transformations. The Buddha's supernatural transformations (Ṛddhi-vikurvita), teaching transformations (Deśanā-vikurvita), and instructional transformations (Anuśāsanī-vikurvita) all reached limitless realms. In the moment of intention, he could cause the cities, rivers, oceans, Mount Sumeru (須彌山) and other mountains, dragon and deva palaces, the iron mountains (Cakravāḍa), rivers, ditches, trees, countries, and ruins of the three thousand great thousand worlds (Trisāhasramahāsāhasralokadhātu) to be contained within a single pore, and could make time pass from one kalpa (劫) to another. At that time, in the great city of Rājagṛha, there was a magician named Bhadra (颰陀, meaning 'Virtuous and Wise' in Jin), who was well-versed in scriptures, understood magic, and was skilled in illusionary techniques, and the illusions he created were very clever.
多所喜悅，所興如意名聞于遠，其摩竭國諸餘幻者皆所不及，所至到處最上第一。除諸見諦清凈士女得法忍者，一切人民莫不傾側。如所言者無不迷惑，隨未曾有法，而以此幻邪行之術，得眾利養。
幻士仁賢聞佛世尊名稱普徽如來、至真、等正覺，聞已自念：「我身轉化摩竭人民及諸州城，莫不受教，唯未化沙門瞿曇，亦未曾試及諸弟子。我寧可試知可惑不？假能惑者，摩竭人民皆共同心來供事我。」
於是仁賢，緣本功德、承佛威神，出王舍城至靈鳥山。見佛世尊光逾日月百千億倍，明凈無垢光炎遠照，髻相之耀灼若摩尼，曄如蓮華清凈，超梵八部音說法廣度，見佛色身具足嚴妙，意甚踴躍心自念言：「我欲試佛諸通之慧審普見不？」便行趣佛，稽首作禮，用試佛故，緣此請佛：「設知我意當不受請，若不知者必受無疑。」
佛知其意，愍傷仁賢及王舍城一切人民，欲度之故，默然受請並比丘眾。時仁賢念：「沙門瞿曇無諸通慧亦不普見，以不見故今當曉試。」是時，仁賢稽首作禮，繞佛三匝而退。
賢者大目揵連白佛言：「幻士仁賢內懷誑詐請佛及僧，云何受之？」
佛告目連：「汝且安默，如來深究一切群民長夜迷惑，因化立之以平等行，天上世間無能施穢欺惑佛者。如來以
【現代漢語翻譯】 現代漢語譯本 他（指幻術師）所到之處都充滿喜悅，所做的事情都如意，名聲遠揚，摩竭國（Magadha，古印度十六雄國之一）的其他幻術師都比不上他，他所到的地方都是最上第一的。除了那些已經證悟真理、清凈的修行者和能夠忍受佛法的人之外，所有的人民都對他傾心。他所說的話沒有不讓人迷惑的，人們都追隨他那前所未有的法術，他用這種虛妄邪行的法術，獲得了眾多的利益供養。 幻術師仁賢聽到佛世尊（Buddha，覺悟者）的名號，普徽如來（Tathagata，如來，佛的稱號之一）、至真（Satya，真理）、等正覺（Samyaksambuddha，正等覺，佛的稱號之一），聽后他自己想：『我能轉化摩竭國的人民以及各個州城，沒有不受我教化的，唯獨沒有教化沙門瞿曇（Shramana Gautama，釋迦牟尼佛）以及他的弟子。我寧可試探一下他是否會被我迷惑？如果能迷惑他，摩竭國的人民都會同心來供養我。』 於是仁賢，憑藉他原本的功德，承蒙佛的威神之力，從王舍城（Rajgir，古印度城市）來到靈鷲山（Gridhakuta，佛教聖地）。他看到佛世尊的光芒超過日月百千億倍，明凈無垢，光焰遠照，佛的頂髻（Ushnisha，佛頂肉髻）的光芒如同摩尼寶珠（Mani，如意寶珠），光彩如同清凈的蓮花，超越梵天八部（Brahma，佛教護法神）的聲音，說法廣度眾生。他看到佛的色身具足莊嚴美妙，心中非常歡喜，他自己想：『我想試探一下佛的智慧是否能普遍照見一切？』於是他走向佛，稽首作禮，爲了試探佛，他以此請佛：『如果知道我的意圖，他一定不會接受邀請，如果不知道，他必定會接受無疑。』 佛知道他的意圖，憐憫仁賢以及王舍城的所有人民，想要度化他們，所以默然接受了邀請，並帶著比丘眾（Bhikkhu，佛教出家男眾）。這時仁賢想：『沙門瞿曇沒有神通智慧，也不能普遍照見一切，因為他看不見我的意圖，現在我將要試探他。』這時，仁賢稽首作禮，繞佛三圈後退下。 賢者大目犍連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）對佛說：『幻術師仁賢內心懷著欺詐，請佛和僧眾，為什麼還要接受他的邀請？』 佛告訴目連：『你且安靜，如來深知一切眾生長夜迷惑，因此設立教化，以平等之心對待他們。天上世間沒有誰能用污穢的手段欺騙佛。如來以...
【English Translation】 English version He (referring to the illusionist) was filled with joy wherever he went, everything he did was as he wished, and his fame spread far and wide. The other illusionists in Magadha (one of the sixteen ancient Indian kingdoms) were no match for him, and wherever he went, he was the best and foremost. Except for those who had already realized the truth, pure practitioners, and those who could endure the Dharma, all the people were devoted to him. What he said never failed to confuse people, and they followed his unprecedented magic. With this false and evil magic, he gained many benefits and offerings. The illusionist Renxian heard the name of the Buddha (Buddha, the awakened one), the Tathagata (Tathagata, one of the titles of the Buddha), the Satya (Truth), and the Samyaksambuddha (Perfectly Enlightened One, one of the titles of the Buddha). After hearing this, he thought to himself: 'I can transform the people of Magadha and all the cities, and none of them will not be taught by me. The only one I have not taught is the Shramana Gautama (Shramana Gautama, Shakyamuni Buddha) and his disciples. I might as well test him to see if he can be deceived by me? If I can deceive him, the people of Magadha will all come to serve me with one heart.' So Renxian, relying on his original merits and receiving the power of the Buddha, came from Rajgir (an ancient Indian city) to Gridhakuta (a Buddhist holy site). He saw that the light of the Buddha surpassed the sun and moon by hundreds of billions of times, it was clear and pure, and its flames shone far away. The light of the Buddha's Ushnisha (the protuberance on the crown of the Buddha's head) was like a Mani jewel (Mani, a wish-fulfilling jewel), and its brilliance was like a pure lotus flower. It surpassed the voices of the eight Brahma (Brahma, Buddhist guardian deities) and spread the Dharma to liberate all beings. He saw that the Buddha's physical body was complete with solemn beauty, and his heart was very joyful. He thought to himself: 'I want to test whether the Buddha's wisdom can universally see everything?' So he walked towards the Buddha, bowed and paid respects. In order to test the Buddha, he used this to invite the Buddha: 'If he knows my intention, he will definitely not accept the invitation, if he does not know, he will definitely accept it without doubt.' The Buddha knew his intention, and out of compassion for Renxian and all the people of Rajgir, wanting to liberate them, he silently accepted the invitation and brought his Bhikkhu (Buddhist monks) with him. At this time, Renxian thought: 'The Shramana Gautama does not have supernatural wisdom, nor can he universally see everything. Because he cannot see my intention, I will now test him.' At this time, Renxian bowed and paid respects, circled the Buddha three times, and then retreated. The wise Mahamaudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) said to the Buddha: 'The illusionist Renxian has deceit in his heart, inviting the Buddha and the Sangha, why did you accept his invitation?' The Buddha told Maudgalyayana: 'You should be quiet, the Tathagata knows that all beings are confused in the long night, therefore he establishes teachings to treat them with equality. There is no one in heaven or on earth who can deceive the Buddha with impure means. The Tathagata uses...
斷淫、怒、癡、亂，無餘瑕垢滅諸縛著，離八十垢得不起法忍，以故三界無能惑者，一小幻士何所能諧？如來解暢一切法幻，自致最正覺，使諸人界及其本原，皆使巧妙幻過，仁賢終不能與佛幻術等，百倍千倍無數億倍，不可假託以為比喻。」
佛告目連：「于意云何？幻士仁賢寧能莊嚴化三千大千世界令凈好不？」
對曰：「唯然，此幻不能。」
佛言：「如來發意之頃，能使三千大千世界，嚴凈入一毛孔，佛之幻術終不惑。正使十方佛國，有風名隨嵐及斷截風，飄壞三千大千世界，還復如故；有風名追逐風、住止風，旋轉世間；有風名曰波栗屠那，回行三十二天；有風名曰摧破崩壞須彌；有風名曰拘那，起大火上至三十二天；有風名曰常來，起劫燒天地；有風名曰熾火，使三千大千世界一時俱然；有風名曰澆灑，起大雨；有風名曰枯竭，除盡水災之變。」
佛告目連：「今我粗說是諸風名，從劫過劫無有竟時。云何目連？寧有人能止虛空，坐諸風之中作四器行，使此諸風入一芥子，其于芥子無所掛礙亦無毀害，令諸天人安隱娛樂而不驚怖？如來幻法而復過是無有極也，非弟子、緣一覺地之所能及。」
於時，目連在眾會前，稽首作禮白佛言：「唯然，世尊！我等為得善利。所以者
{ "translations": [ "現代漢語譯本：斷除淫慾、嗔怒、愚癡、混亂，沒有絲毫殘餘的瑕疵和污垢，滅除一切束縛執著，脫離八十種垢染，獲得不退轉的法忍（對佛法的堅定信念），因此三界之內沒有任何事物能夠迷惑他，一個小小的幻術師又能奈他如何呢？如來通達一切法如幻，自己證得最正覺（無上正等正覺），使一切眾生及其本源，都巧妙地超越幻象。仁賢（指修行有德之人）最終也不能與佛的幻術相比，百倍千倍無數億倍都無法比擬。」， "佛陀告訴目連（佛陀十大弟子之一，以神通著稱）說：『你認為如何？幻術師賢人能夠莊嚴變化三千大千世界，使之清凈美好嗎？』", "目連回答說：『不能，幻術師的幻術不能做到。』", "佛陀說：『如來在發願的瞬間，就能使三千大千世界，莊嚴清凈地進入一個毛孔之中，佛的幻術終究不會被迷惑。即使十方佛國，有風名為隨嵐（隨順風勢）和斷截風（能斷截一切的風），能飄壞三千大千世界，也能使其恢復如初；有風名為追逐風（追逐一切的風）、住止風（能使一切停止的風），能旋轉世間；有風名為波栗屠那（一種能迴旋的風），能迴旋三十二天；有風名為摧破崩壞須彌（能摧毀須彌山的風）；有風名為拘那（一種能引發大火的風），能使大火上至三十二天；有風名為常來（一種經常出現的風），能引發劫火焚燒天地；有風名為熾火（一種熾熱的風），能使三千大千世界一時俱燃；有風名為澆灑（一種能降雨的風），能引發大雨；有風名為枯竭（一種能使水乾涸的風），能消除水災。』", "佛陀告訴目連說：『現在我只是粗略地說這些風的名字，從劫到劫也說不完。目連，你認為如何？是否有人能阻止虛空，坐在各種風中，運用四種神通，使這些風進入一粒芥子之中，而芥子不受任何阻礙和損害，使諸天人和眾生安穩快樂而不驚恐？如來的幻術遠勝於此，沒有窮盡，不是弟子、緣覺（辟支佛）所能達到的境界。』", "當時，目連在眾會前，稽首作禮，對佛陀說：『是的，世尊！我們真是獲得了極大的利益。』" ], "english_translations": [ "English version: Having severed lust, anger, ignorance, and confusion, with no remaining flaws or defilements, having extinguished all bonds and attachments, having departed from the eighty defilements, and having attained the Dharma-acceptance of non-arising (anutpattika-dharma-ksanti), therefore, there is nothing in the three realms that can delude him. What can a small illusionist possibly do? The Tathagata (如來, one of the titles of the Buddha) understands all dharmas (法, teachings or phenomena) as illusions, having attained the Most Perfect Enlightenment (anuttara-samyak-sambodhi) himself, enabling all beings and their origins to skillfully transcend illusions. The virtuous and wise (仁賢, those with virtuous practice) can never compare to the Buddha's illusions, not by a hundredfold, a thousandfold, or countless billions of times, it is beyond any analogy.", "The Buddha said to Maudgalyayana (目連, one of the Buddha's ten great disciples, known for his supernatural powers): 'What do you think? Can a virtuous illusionist adorn and transform the three thousand great thousand worlds, making them pure and beautiful?'", "Maudgalyayana replied: 'No, this illusion cannot do that.'", "The Buddha said: 'In the moment the Tathagata makes a wish, he can make the three thousand great thousand worlds, adorned and pure, enter into a single pore. The Buddha's illusions are never deluded. Even if the Buddha-lands of the ten directions have winds named Suilan (隨嵐, following the wind) and Duanjie (斷截, cutting wind), which can destroy the three thousand great thousand worlds, they can be restored to their original state. There are winds named Zhuizhu (追逐, chasing wind) and Zhuzhi (住止, stopping wind), which can rotate the world. There is a wind named Bolituna (波栗屠那, a kind of rotating wind), which can rotate the thirty-two heavens. There is a wind named Cuipo Benghuai Xumi (摧破崩壞須彌, destroying Mount Sumeru). There is a wind named Juna (拘那, a kind of wind that causes great fire), which can cause great fire to reach the thirty-two heavens. There is a wind named Changlai (常來, a wind that often appears), which can cause the fire of the kalpa (劫, eon) to burn the heavens and earth. There is a wind named Chihuo (熾火, a burning wind), which can cause the three thousand great thousand worlds to burn simultaneously. There is a wind named Jiaosha (澆灑, a wind that brings rain), which can cause heavy rain. There is a wind named Kujie (枯竭, a wind that dries up), which can eliminate the disasters of floods.'", "The Buddha said to Maudgalyayana: 'Now I have only roughly spoken of the names of these winds, and from kalpa to kalpa, there is no end to them. What do you think, Maudgalyayana? Is there anyone who can stop the void, sit among these winds, use the four supernatural powers, and make these winds enter into a mustard seed, without the mustard seed being hindered or harmed, and make the gods and humans peaceful and happy without being frightened? The Tathagata's illusions are far superior to this, without limit, and cannot be reached by disciples or Pratyekabuddhas (緣覺, one who attains enlightenment on their own).'", "At that time, Maudgalyayana, in front of the assembly, bowed and paid homage to the Buddha, saying: 'Yes, World Honored One! We have truly obtained great benefit.'" ] }
何？世尊威神巍巍如是大尊無極。」其人民聞佛如來此變化者，歡喜踴躍逮得善利，便發無上正真道意，一時欣然功德無量。
於是幻士仁賢入王舍城還歸到家，即其日夜，于城內穢惡流聚最不凈處，化于其中作大講堂，懸繒華蓋而起幢幡，現地平正，樹木茂盛，瓶罃、珍器、香爐、鐙錠散眾華香。于講堂傍殖八千寶樹，枝、葉、華、實眾色馚馥，一一樹下為諸比丘敷師子座。于講堂中央，特為如來設師子座，眾寶為足挍飾無量，高四丈九尺。于座四面化四寶樹，作百味之饌若干種食，其為供者合五百人，端正皎潔寶瓔珞身。
幻士仁賢化作是已，時四天王往詣幻士所化作講堂，謂仁賢言：「甚善仁者！乃請如來於此講堂而供養佛，寧可聽我次助所乏，欲造宮室以奉如來？」於是仁賢益用踴躍得未曾有，報：「聽。天王！宜知是時。」四天王即化作立宮室極妙姝好，仁賢所建厭蔽不現。
時，天帝釋與三萬二千夫人，俱到幻士講堂，謂仁賢言：「善哉快乎！真得善利，乃請如來於化飾講堂以供養佛，寧可聽吾給助所乏，欲造宮殿以奉如來？」於是仁賢！倍復踴躍得未曾有，私自疑怪？報：「聽。帝釋！宜知是時。」天帝即化作大殿館，逾于忉利最勝之宮，化殖寶樹，超乎已質拘者之樹姝好，厭蔽仁
【現代漢語翻譯】 現代漢語譯本：『為什麼？』世尊的威神如此偉大，如此尊貴，無與倫比。」那裡的人民聽到佛如來這樣的變化，歡喜雀躍，獲得了善利，便發起了無上正真道的心意，一時之間欣喜，功德無量。 於是幻士仁賢回到王舍城，回到家中，就在當天晚上，在城內污穢骯髒、最不乾淨的地方，化現出一個大講堂，懸掛著絲綢綵帶和華麗的傘蓋，豎立著旗幟，地面平坦，樹木茂盛，瓶子、罐子、珍貴的器皿、香爐、燈盞，散佈著各種鮮花和香氣。在講堂旁邊種植了八千棵寶樹，樹枝、樹葉、花朵、果實，色彩繽紛，香氣濃郁，每一棵樹下都為比丘們鋪設了獅子座。在講堂中央，特別為如來設定了獅子座，用各種珍寶裝飾，高四丈九尺。在座位四面，化現出四棵寶樹，製作了各種美味佳餚，供奉的人共有五百人，他們容貌端正，潔白無瑕，身上佩戴著寶貴的瓔珞。 幻士仁賢化現完這些之後，當時四天王來到幻士所化現的講堂，對仁賢說：『太好了，仁者！竟然邀請如來在這講堂供養佛，是否可以允許我們略盡綿薄之力，想建造宮室來供奉如來？』於是仁賢更加歡喜，得到了前所未有的體驗，回答說：『可以。天王！請自行決定時間。』四天王立即化現出極其美妙的宮室，仁賢所建造的講堂被遮蔽得看不見了。 這時，天帝釋和三萬二千位夫人，一同來到幻士的講堂，對仁賢說：『太好了，真是快樂！真是獲得了善利，竟然邀請如來在化現的講堂供養佛，是否可以允許我們略盡綿薄之力，想建造宮殿來供奉如來？』於是仁賢更加歡喜，得到了前所未有的體驗，心中感到疑惑，回答說：『可以。帝釋！請自行決定時間。』天帝立即化現出大殿館，超過了忉利天最殊勝的宮殿，化現種植的寶樹，比已質拘（天帝釋的樹）的樹更加美麗，遮蔽了仁賢所建造的講堂。
【English Translation】 English version: 'Why? The World Honored One's majestic power is so great, so noble, and unparalleled.' The people there, hearing of the Tathagata Buddha's transformations, rejoiced and leaped for joy, attaining good benefits, and then generated the intention for the unsurpassed, true, and correct path. For a time, they were delighted, and their merits were immeasurable. Then, the illusionist Renxian (Virtuous Sage) returned to the city of Wangshe (Rajagrha) and went home. That very night, in the most unclean and filthy place in the city, he transformed it into a large lecture hall, hanging silk ribbons and ornate canopies, erecting banners, making the ground flat, and the trees lush. Jars, pots, precious vessels, incense burners, and lamps were scattered with various flowers and fragrances. Beside the lecture hall, he planted eight thousand jeweled trees, their branches, leaves, flowers, and fruits of various colors and fragrant. Under each tree, he laid out lion thrones for the Bhikkhus. In the center of the lecture hall, he specially set up a lion throne for the Tathagata, adorned with various jewels, measuring forty-nine feet in height. On the four sides of the throne, he transformed four jeweled trees, creating various delicacies and foods. There were five hundred people serving, their appearances upright and pure, adorned with precious necklaces. After the illusionist Renxian had completed these transformations, the Four Heavenly Kings came to the lecture hall transformed by the illusionist and said to Renxian: 'Excellent, virtuous one! You have invited the Tathagata to this lecture hall to make offerings to the Buddha. May we be allowed to assist with what is lacking and build a palace to honor the Tathagata?' Then Renxian was even more delighted, experiencing something unprecedented, and replied: 'Yes. Heavenly Kings! Please decide the time yourselves.' The Four Heavenly Kings immediately transformed an extremely beautiful palace, obscuring the lecture hall built by Renxian. At this time, the Heavenly Emperor Shakra (Indra) and thirty-two thousand consorts came to the illusionist's lecture hall and said to Renxian: 'Excellent, how joyful! You have truly attained good benefits, inviting the Tathagata to the transformed lecture hall to make offerings to the Buddha. May we be allowed to assist with what is lacking and build a palace to honor the Tathagata?' Then Renxian was even more delighted, experiencing something unprecedented, and felt doubtful in his heart. He replied: 'Yes. Emperor Shakra! Please decide the time yourselves.' The Heavenly Emperor immediately transformed a great palace, surpassing the most magnificent palace of Trayastrimsha (Heaven of Thirty-Three Gods), and transformed and planted jeweled trees, more beautiful than the trees of Ejizhu (Shakra's tree), obscuring the lecture hall built by Renxian.
賢、四王所立講堂、宮室、所挍諸樹。仁賢則自念言：「世尊非凡，乃有如是神妙尊天及諸天子，興大供養奉事如來，今我寧可沒滅我之所建，大為迷謬，豈忍以此舉向上尊乎？」於是仁賢欲沒所幻而不能滅，遍作諸術亦不可滅，幻食供助講堂嚴飾師子之座，永為真實而不可變。仁賢驚怪，心自念言：「往昔所言，幻現則現、欲沒即沒，今為如來變作化供而不能改？」
於是天帝知仁賢所念，便告言：「如卿為佛化作嚴凈供具，不能變復使如本，故其見如來發歡喜心，常得安隱至泥洹道。」
爾時，仁賢踴悅怡懌，晨旦白佛：「飯時已到，愿可自屈？」於是世尊！著衣持缽，與諸菩薩及比丘僧眷屬圍繞，往詣仁賢莊挍講堂。
佛時變化，使仁賢知坐所為立師子之座，四天王亦見如來坐所造宮師子之座。帝釋自念：「如來坐我所化莊嚴之座。」
時，王舍城諸不信法眾邪異道，棄自貢高及瞋怒心，一切共詣莊嚴講堂：「今日共觀瞿曇所現感應。」其邊道法清凈士女，悉共喜踴往詣講堂：「今日我等當見如來、至真、等正覺，聽師子吼，睹其變化。」
於是仁賢蠲除自大，稽首佛足，白世尊言：「唯愿如來原我罪過，本愚所作欲亂如來，化作此食、助供侍使，師子諸座亦皆化作。心中念悔
【現代漢語翻譯】 現代漢語譯本 賢者（仁賢）看到四天王所建造的講堂、宮室以及所裝飾的樹木。賢者心想：『世尊並非凡人，竟然有如此神妙尊貴的天神和天子，興起盛大的供養來侍奉如來。現在我如果想要毀滅我所建造的這些，那就大錯特錯了，怎能忍心用這些來冒犯至尊呢？』於是賢者想要消除他所幻化的一切，卻無法使其消失，他嘗試各種法術也無法使其消失。幻化出的食物、供品、裝飾華麗的講堂以及獅子座，都永久地變成了真實的存在，無法改變。賢者感到驚奇，心中自語：『過去我說，幻化出現就出現，想要消失就消失，現在爲了如來而幻化出的供品卻無法改變？』 這時，天帝知道賢者心中所想，便告訴他說：『你為佛陀幻化出如此莊嚴清凈的供具，無法使其變回原樣，這是因為你見到如來而生起了歡喜心，因此你將常得安穩，直至涅槃之道。』 當時，賢者歡喜踴躍，早晨向佛陀稟告說：『用餐的時間到了，希望您能屈尊前往。』於是世尊穿上袈裟，手持缽盂，與諸位菩薩和比丘僧眾眷屬圍繞著，前往賢者所裝飾的講堂。 佛陀當時顯現神通變化，讓賢者知道他所坐的獅子座是自己所造的，四天王也看到如來坐在他們所造的宮殿獅子座上。帝釋天自己心想：『如來坐在我所幻化莊嚴的座位上。』 當時，王舍城中那些不信佛法的外道邪見之徒，都拋棄了自身的貢高和嗔怒之心，一同前往莊嚴的講堂：『今天我們一起觀看瞿曇所顯現的感應。』那些信仰正道、清凈的男女，也都歡喜踴躍地前往講堂：『今天我們應當見到如來、至真、等正覺，聽聞獅子吼，觀看他的神通變化。』 於是賢者消除自己的傲慢之心，頂禮佛足，向世尊稟告說：『唯愿如來原諒我的罪過，我本愚昧，想要擾亂如來，幻化出這些食物、供品來侍奉，獅子座也都是幻化出來的。我心中感到後悔。』
【English Translation】 English version The wise man (Renxian) saw the lecture hall, palaces, and decorated trees erected by the Four Heavenly Kings. The wise man thought to himself, 'The World Honored One is no ordinary being, for there are such wondrous and noble gods and heavenly princes who offer great worship to serve the Tathagata. Now, if I were to destroy what I have built, it would be a great mistake. How could I bear to use these to offend the Supreme One?' So, the wise man tried to eliminate all that he had conjured, but he could not make it disappear. He tried various spells, but they could not make it vanish. The conjured food, offerings, the ornately decorated lecture hall, and the lion's seat all became permanently real and unchangeable. The wise man was astonished and thought to himself, 'In the past, I said that what was conjured would appear and disappear at will, but now, the offerings conjured for the Tathagata cannot be changed?' At this time, the Heavenly Emperor knew what the wise man was thinking and told him, 'Because you have conjured such magnificent and pure offerings for the Buddha, and cannot change them back to their original state, it is because you have seen the Tathagata and have given rise to joy. Therefore, you will always be at peace until the path of Nirvana.' Then, the wise man was overjoyed and, in the morning, reported to the Buddha, 'It is time for the meal, may you condescend to come?' So, the World Honored One put on his robe, held his bowl, and, surrounded by the Bodhisattvas and the Sangha, went to the decorated lecture hall of the wise man. The Buddha then manifested his supernatural powers, letting the wise man know that the lion's seat he was sitting on was made by himself. The Four Heavenly Kings also saw the Tathagata sitting on the lion's seat in the palace they had made. The Heavenly Emperor thought to himself, 'The Tathagata is sitting on the ornate seat that I conjured.' At that time, those in the city of Rajagriha who did not believe in the Dharma, the heretics and those with wrong views, all abandoned their arrogance and anger and went together to the decorated lecture hall, saying, 'Today, we will together witness the miraculous responses manifested by Gautama.' Those who believed in the righteous path, the pure men and women, also joyfully went to the lecture hall, saying, 'Today, we shall see the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, hear his lion's roar, and witness his supernatural transformations.' Then, the wise man eliminated his arrogance, bowed at the feet of the Buddha, and reported to the World Honored One, 'May the Tathagata forgive my sins. I was foolish and wanted to disturb the Tathagata. I conjured these foods and offerings to serve you, and the lion's seats were also conjured. I feel remorse in my heart.'
，欲得滅沒所可化現。佛為聖尊矜恕為意，諸所施造令不復變。」
於是佛告仁賢：「一切人民及其所有皆如幻化，諸坐比丘亦如幻化，如我之身亦是慧幻，此三千大千世界則復為化，因緣罪福一切諸法亦如幻化，皆由因緣各在合會。便持所化飯食之具分佈施設。」
於是幻士仁賢、梵王、帝釋、四天王、諸助供者，擎化食供養世尊及比丘眾。
於是賢者大迦葉說偈言：
「如今所設座， 及其處上者； 定意為平等， 善哉施無上。」
舍利弗頌曰：
「如今供具心， 及其受者意； 如是常等覺， 是疾畢信施。」
須菩提頌曰：
「是施無所施， 受者無所受； 其有應是行， 是為畢信施。」
阿難頌曰：
「是施為尊乘， 食者無有心； 其身意無著， 是為世眾祐！」
於是光英菩薩曰：
「譬如彼幻士， 仁賢現此化； 一切世亦然， 愚者不及解。」
光造菩薩曰：
「譬如坐樹下， 悉以幻化作； 所有幻亦空， 適等無差異。」
師子菩薩曰：
「不聞師子吼， 小獸樹間鳴； 師子適震吼， 馳走竄十方。 仁賢卿有恨， 以幻惑人民； 如來所現幻， 眾魔不
【現代漢語翻譯】 現代漢語譯本：想要使所變化的現象消失。佛陀作為至尊聖者，以慈悲為懷，所施展的法術使其不再變化。 於是，佛陀告訴仁賢：『一切人民以及他們所擁有的一切都如幻化，在座的比丘也如幻化，我的身體也如同智慧的幻影，這三千大千世界也是幻化所成，因緣、罪過、福報，一切諸法都如幻化，都是由因緣聚合而成。』隨即，佛陀將所變化的飯食器具分發施捨。 於是，幻術師仁賢、梵王（Brahmā，創造之神）、帝釋（Indra，眾神之王）、四天王（四大天王，守護世界的四位神祇）以及其他供養者，捧著變化的食物供養世尊和比丘僧眾。 這時，賢者大迦葉（Mahākāśyapa，佛陀的十大弟子之一）說偈頌道： 『如今所設定的座位，以及坐在座位上的人；以禪定之心看待一切平等，善哉，這是無上的佈施。』 舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）頌道： 『如今供養的心意，以及接受供養者的心意；如此常懷平等覺悟，這才是迅速圓滿的真誠佈施。』 須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）頌道： 『佈施者無所施，受施者無所受；若能如此行佈施，這才是圓滿的真誠佈施。』 阿難（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）頌道： 『這樣的佈施是至尊的乘載，食用者心中無所執著；其身心皆無所執著，這才是世間眾生的福祉！』 這時，光英菩薩說： 『譬如那位幻術師，仁賢所展現的幻化；一切世間也是如此，愚昧之人無法理解。』 光造菩薩說： 『譬如坐在樹下，一切都是幻化所成；所有幻化皆是空性，平等無有差異。』 師子菩薩說： 『不聞獅子吼叫，小獸在樹間鳴叫；獅子一旦震吼，便會四散奔逃。仁賢，你心懷怨恨，用幻術迷惑人民；如來所展現的幻化，眾魔無法動搖。』
【English Translation】 English version: Wishing to make the manifested phenomena disappear. The Buddha, as the supreme and venerable one, with compassion in mind, made the magic he performed unchangeable. Then, the Buddha said to Renxian: 'All people and all that they possess are like illusions, the seated monks are also like illusions, my body is also like an illusion of wisdom, this three-thousand-great-thousand world is also a transformation, causes, conditions, sins, blessings, all dharmas are like illusions, all are formed by the aggregation of causes and conditions.' Immediately, the Buddha distributed the transformed food and utensils. Then, the illusionist Renxian, Brahmā (the creator god), Indra (the king of gods), the Four Heavenly Kings (the four guardian deities of the world), and other providers, held the transformed food to offer to the World Honored One and the monastic community. At this time, the venerable Mahākāśyapa (one of the Buddha's ten great disciples) spoke in verse: 'The seats that are now set up, and those who sit upon them; with a mind of meditation, view all as equal, well done, this is the supreme giving.' Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) recited: 'The intention of giving now, and the intention of the receiver; if one is always aware of such equality, this is the quick completion of sincere giving.' Subhūti (one of the Buddha's ten great disciples, known for his understanding of emptiness) recited: 'The giver gives nothing, the receiver receives nothing; if one practices giving in this way, this is the complete sincere giving.' Ānanda (one of the Buddha's ten great disciples, known for his great learning) recited: 'Such giving is the supreme vehicle, the eater has no attachment in mind; if the body and mind are without attachment, this is the blessing of the world!' At this time, Bodhisattva Guangying said: 'Like that illusionist, Renxian manifests this illusion; all the world is also like this, the foolish cannot understand.' Bodhisattva Guangzao said: 'Like sitting under a tree, all is made of illusion; all illusions are empty, equal without difference.' Bodhisattva Shizi said: 'If the lion's roar is not heard, small beasts chirp in the trees; once the lion roars, they scatter in all directions. Renxian, you harbor resentment, using illusions to deceive people; the illusions manifested by the Tathagata, cannot be shaken by demons.'
能當。」
師子意菩薩曰：
「是飯食化作， 供助者亦幻； 食飯者皆化， 善哉祠無上。」
慈氏菩薩曰：
「油醍醐澆火， 其明益熾盛； 仁賢幻如是， 佛幻為普現。」
軟首童子曰：
「譬如本此處， 一切皆化造； 仁賢所興幻， 欺誑惑眾人。 一切法如是， 本為悉平等； 不覺了當來， 愚癡行生死。」
於是世尊欲勸化幻士仁賢，則于講堂之東化造殿舍，長者處其中，謂仁賢曰：「今何所作？」答曰：「我供養沙門瞿曇及比丘僧。」長者答：「幻士！勿說是言，今者世尊在王阿阇世宮而食，及比丘眾。」時仁賢承佛威神，見佛及僧在王宮食。
時，佛復化作長者來入講堂，問仁賢曰：「今何所作？」答曰：「今供佛及僧。」長者答曰：「勿說是言，今佛及僧游于異道分衛。」時仁賢承佛威神，見佛之眾于異道分衛。
復有長者到仁賢所曰：「今何所作？」答曰：「供佛及眾。」長者答曰：「勿說是言，今世尊在耆域醫王后園，為四部眾講說經道。」仁賢承佛威神，見佛在耆域後園，為四部眾講法。
時，天帝釋謂仁賢曰：「今何所作？」答曰：「我供佛及眾。」帝釋答曰：「勿說是言，今者如來在忉利天晝夜樹
【現代漢語翻譯】 現代漢語譯本 『可以這樣。』
師子意菩薩（Śīṃha-mati Bodhisattva）說：
『這飯食是幻化而成，供養的人也是幻化的； 吃這飯食的人也都是幻化的，善哉，這供養是無上的。』
慈氏菩薩（Maitreya Bodhisattva）說：
『用油和醍醐澆火，火焰會更加熾盛； 仁賢的幻化也是如此，佛的幻化是爲了普遍顯現。』
軟首童子（Mṛdu-śīrṣa Kumāra）說：
『譬如這地方的一切都是幻化所造； 仁賢所施展的幻術，是用來欺騙迷惑眾人的。 一切法都是如此，其本質都是平等的； 不覺悟未來，愚癡地在生死中輪迴。』
這時，世尊爲了勸化幻術師仁賢，就在講堂的東邊幻化出一座殿舍，讓一位長者住在其中，對仁賢說：『你現在在做什麼？』仁賢回答說：『我正在供養沙門瞿曇（Śramaṇa Gautama）和比丘僧。』長者回答說：『幻術師！不要這樣說，現在世尊正在阿阇世王（Ajātaśatru）的宮殿里吃飯，和比丘僧在一起。』這時，仁賢承蒙佛的威神之力，看見佛和僧眾正在王宮裡吃飯。
這時，佛又幻化成一位長者來到講堂，問仁賢說：『你現在在做什麼？』仁賢回答說：『我現在正在供養佛和僧眾。』長者回答說：『不要這樣說，現在佛和僧眾正在不同的道路上乞食。』這時，仁賢承蒙佛的威神之力，看見佛的僧眾正在不同的道路上乞食。
又有一位長者來到仁賢那裡說：『你現在在做什麼？』仁賢回答說：『我正在供養佛和僧眾。』長者回答說：『不要這樣說，現在世尊正在耆域醫王（Jīvaka）的後花園里，為四部大眾講說經道。』仁賢承蒙佛的威神之力，看見佛正在耆域的後花園里，為四部大眾講法。
這時，天帝釋（Śakra Devānām Indra）對仁賢說：『你現在在做什麼？』仁賢回答說：『我正在供養佛和僧眾。』帝釋回答說：『不要這樣說，現在如來正在忉利天（Trāyastriṃśa）的晝夜樹（Pārijāta）下，為諸天說法。』這時，仁賢承蒙佛的威神之力，看見佛正在忉利天的晝夜樹下，為諸天說法。
【English Translation】 English version 'It can be so.'
Śīṃha-mati Bodhisattva said:
'This food is a transformation, the one who offers it is also an illusion; Those who eat this food are all illusions, well done, this offering is supreme.'
Maitreya Bodhisattva said:
'Pouring oil and ghee on fire, its brightness will become more intense; The illusion of the virtuous is like this, the Buddha's illusion is for universal manifestation.'
Mṛdu-śīrṣa Kumāra said:
'For example, everything here is created by illusion; The illusions performed by the virtuous are to deceive and confuse people. All dharmas are like this, their essence is all equal; Not realizing the future, foolishly wandering in the cycle of birth and death.'
Then, the World Honored One, in order to persuade the illusionist virtuous, transformed a palace to the east of the lecture hall, and had an elder reside in it, saying to the virtuous, 'What are you doing now?' The virtuous replied, 'I am offering to Śramaṇa Gautama and the assembly of monks.' The elder replied, 'Illusionist! Do not say that, now the World Honored One is eating in King Ajātaśatru's palace, with the assembly of monks.' At that time, the virtuous, by the power of the Buddha, saw the Buddha and the monks eating in the royal palace.
Then, the Buddha transformed into an elder and came to the lecture hall, asking the virtuous, 'What are you doing now?' The virtuous replied, 'I am now offering to the Buddha and the assembly of monks.' The elder replied, 'Do not say that, now the Buddha and the monks are begging for alms on different paths.' At that time, the virtuous, by the power of the Buddha, saw the Buddha's assembly begging for alms on different paths.
Another elder came to the virtuous and said, 'What are you doing now?' The virtuous replied, 'I am offering to the Buddha and the assembly.' The elder replied, 'Do not say that, now the World Honored One is in the garden of the physician Jīvaka, expounding the Dharma to the four assemblies.' The virtuous, by the power of the Buddha, saw the Buddha in Jīvaka's garden, expounding the Dharma to the four assemblies.
Then, Śakra Devānām Indra said to the virtuous, 'What are you doing now?' The virtuous replied, 'I am offering to the Buddha and the assembly.' Indra replied, 'Do not say that, now the Tathagata is under the Pārijāta tree in the Trāyastriṃśa heaven, teaching the Dharma to the devas.' At that time, the virtuous, by the power of the Buddha, saw the Buddha under the Pārijāta tree in the Trāyastriṃśa heaven, teaching the Dharma to the devas.
下為諸天人講法。」仁賢承佛威神，見佛在忉利天為天人說法。幻士仁賢見諸樹上，枝、葉、花、實皆有寶座，如來相好具足，僧眾圍繞，在諸化師子座上。四天王、帝釋梵王，而化師子座皆見坐如來；並王舍城諸街、里、巷、館、宇，皆見如來遍諸佛世尊前，皆見仁賢悔過自韙。
時，仁賢目之所睹，不復見余但見如來，幻士喜踴即生善心，用歡喜故得佛意三昧，從定意起，叉手于佛前，以頌問佛曰：
「今我睹見， 如來神足； 發意之頃， 化若干佛。 其數百千， 復過是限； 若江河沙， 諸佛如是。 我本自謂， 廣學幻術； 于閻浮利， 無與等者。 今日觀見， 佛之神足； 計挍譬喻， 不可為比。 今我目睹， 不復見余； 普見諸佛， 相好莊嚴。 是故今我， 欲問法王， 何許是佛？ 唯愿尊說。 奉事何佛？ 為第一供。 施何所佛？ 功德最大。 何所清凈？ 受施眾祐！ 愿為說是， 平等普見。 我今首過， 一切所犯； 身所試佛， 世雄導師。 其于尊人， 不行恭敬； 是為自棄， 不得所愿。 諸天已聞， 及與帝釋！ 於是眾會， 一切普達。 我今為發，
【現代漢語翻譯】 現代漢語譯本：接下來是為諸天人講法。』仁賢』（一位幻術師的名字）承蒙佛陀的威神之力，看見佛陀在忉利天（欲界六天之一，位於須彌山頂）為天人說法。幻術師』仁賢』看見所有樹上，枝、葉、花、果實都有寶座，如來（佛陀的稱號）相好具足，僧眾圍繞，坐在各種化現的獅子座上。四天王（佛教的護法神）、帝釋（忉利天之主）、梵王（色界諸天之主），在化現的獅子座上都看見佛陀；並且在王舍城（古印度城市）的各個街道、里巷、館舍、房屋，都看見佛陀遍佈在所有佛陀世尊前，都看見』仁賢』懺悔自己過去的自以為是。 當時，』仁賢』眼睛所見，不再看見其他，只看見如來，幻術師歡喜踴躍，立刻生起善心，因為歡喜的緣故，得到了佛意三昧（一種禪定狀態），從禪定中起身，在佛陀面前合掌，用偈頌向佛陀問道： 『現在我看見，如來的神通；發願的瞬間，化現出無數佛。那成百上千，甚至超過這個數量；如同恒河沙數，諸佛就是這樣。我原本自認為，廣泛學習幻術；在閻浮利（我們所居住的這個世界），沒有人能與我相比。今天我看見，佛陀的神通；用計算和比喻，都無法相比。現在我親眼所見，不再看見其他；普遍看見諸佛，相好莊嚴。因此現在我，想要請問法王，哪裡是佛？唯愿您能開示。奉事哪位佛，是第一供養。佈施給哪位佛，功德最大。哪種清凈，能接受眾人的福佑！希望您能為我解說，平等普遍的見解。我現在懺悔，一切所犯的過錯；我曾用身體試探佛陀，世間的雄偉導師。對於您這樣尊貴的人，沒有行恭敬禮；這是自我拋棄，不能得到所愿。諸天已經聽聞，以及帝釋天！在場的眾人，一切都已明瞭。我現在發願，'
【English Translation】 English version: Next is the Dharma talk for the gods and humans. 'Renxian' (a name of an illusionist), empowered by the Buddha's divine might, saw the Buddha preaching to the gods in Trayastrimsha Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru). The illusionist 'Renxian' saw that on all the trees, branches, leaves, flowers, and fruits, there were thrones, and the Tathagata (an epithet of the Buddha) was adorned with all the marks of excellence, surrounded by the Sangha, sitting on various manifested lion thrones. The Four Heavenly Kings (Buddhist guardian deities), Indra (the lord of Trayastrimsha Heaven), and Brahma (the lord of the form realm heavens), all saw the Buddha sitting on the manifested lion thrones; and in the various streets, alleys, mansions, and houses of Rajagriha (an ancient Indian city), they all saw the Buddha pervading before all the Buddhas, the World Honored Ones, and they all saw 'Renxian' repenting for his past self-righteousness. At that time, what 'Renxian' saw with his eyes was no longer anything else but the Tathagata. The illusionist was filled with joy and immediately generated a good mind. Because of this joy, he attained the Buddha's intention Samadhi (a state of meditative absorption). He arose from the Samadhi, clasped his hands before the Buddha, and asked the Buddha in verse: 'Now I see, the Tathagata's divine powers; in the moment of aspiration, countless Buddhas are manifested. Those hundreds and thousands, even beyond that limit; like the sands of the Ganges River, the Buddhas are like that. I originally thought of myself, as having extensively studied illusion; in Jambudvipa (the world we inhabit), no one could compare to me. Today I see, the Buddha's divine powers; calculations and metaphors, cannot be compared. Now I see with my own eyes, no longer seeing anything else; universally seeing all the Buddhas, adorned with marks of excellence. Therefore, now I, wish to ask the Dharma King, where is the Buddha? I wish that you would explain. Serving which Buddha, is the foremost offering. Giving to which Buddha, has the greatest merit. Which purity, can receive the blessings of all! I hope you can explain this to me, the equal and universal view. Now I repent, for all the mistakes I have made; I once tested the Buddha with my body, the majestic teacher of the world. For such a noble person as you, I did not show respect; this is self-abandonment, not being able to obtain what is desired. The gods have already heard, as well as Indra! The entire assembly, all have understood. Now I make a vow,'
菩薩之心； 用一切故， 今悉度脫。 今我為請， 一切眾生； 皆使飽滿， 甘露安隱。 令睡瞑者， 疾得覺悟； 逮得奇特， 智慧燈明。 誰能化變， 如是所現？ 聞其所言， 安定柔軟。 其慧無礙， 導行最上； 彼不生心， 道意最尊。 愿為我說， 微妙道行； 為奉何尊， 疾逮佛道？ 云何如是， 為具足行？ 一切弟子， 所不能及。 無行之行， 德為何類？ 正義云何？ 而諦聽聞。 何謂所樂， 禮節經行？ 云何而發， 所生無疑？ 云何精進， 聞受無厭？ 何時逮得， 堅固聽聞？ 云如之何， 講說法教？ 何謂光耀， 法皆照人？ 云何施道， 而得慈行？ 云何得立， 無異之心？ 何謂祠祀， 所在充備， 于眾人民， 為堅固慈？ 云何善師？ 當奉習效； 云何惡友？ 而當遠離。 云何得往？ 見佛世尊！ 已得見值， 云何供養？ 當學何學， 得為上尊？ 云何精學， 而得智慧？ 云何于戒， 而為清凈？ 云何逮得， 三昧定意？ 何所施設， 成嚴凈行？ 云何舍離， 非法之義？ 云何于
【現代漢語翻譯】 現代漢語譯本 菩薩的心懷，爲了救度一切眾生，現在都要讓他們解脫。 現在我請求，爲了所有眾生，都讓他們得到飽足， 獲得甘露般的安穩。讓那些沉睡的人，迅速覺醒； 獲得奇特的智慧，如同明燈照亮。誰能化現出， 如此景象？聽聞他的言語，安定而柔和。 他的智慧沒有阻礙，引導修行最為殊勝；他不起分別心， 道心最為尊貴。愿您為我講述，微妙的修行之道； 應當奉行何種尊者，才能迅速證得佛道？如何才能像這樣， 具足修行？一切弟子，都無法企及。 無為的修行，其功德屬於哪一類？正義的含義是什麼？ 請仔細聽聞。什麼是所喜愛的，禮節和經行？ 如何才能發起，所生之念毫無疑惑？如何精進修行， 聽聞教誨永不厭倦？何時才能獲得，堅固的聽聞？ 如何才能，講說佛法教義？什麼是光耀， 佛法能夠照耀眾人？如何施行佈施之道，才能獲得慈悲的修行？ 如何才能樹立，沒有分別的心？什麼是祭祀， 在所有地方都充滿，對於眾生，成為堅固的慈悲？ 什麼樣的善知識，應當奉行傚法；什麼樣的惡友， 應當遠離。如何才能前往，見到佛陀世尊！ 已經得見佛陀，應當如何供養？應當學習何種學問， 才能成為至尊？如何精進學習，才能獲得智慧？ 如何在戒律方面，保持清凈？如何才能獲得， 三昧的禪定？應當如何施設，成就莊嚴清凈的修行？ 如何舍離，不合法的義理？如何才能在
【English Translation】 English version The heart of a Bodhisattva; for the sake of all, now they are all liberated. Now I request, for all sentient beings, may they all be filled, and attain the peace of nectar. Let those who are asleep, quickly awaken; attain extraordinary wisdom, like a bright lamp. Who can manifest, such a sight? Hearing his words, peaceful and gentle. His wisdom is unobstructed, guiding practice is most supreme; he does not give rise to a discriminating mind, the intention of the path is most noble. May you tell me, the subtle path of practice; which venerable one should be followed, to quickly attain Buddhahood? How can one be like this, complete in practice? All disciples, cannot reach it. The practice of non-action, to what category does its merit belong? What is the meaning of righteousness? Please listen carefully. What is beloved, the etiquette and walking meditation? How can one give rise to, thoughts without doubt? How to practice diligently, hearing the teachings without weariness? When can one obtain, firm hearing? How can one, preach the Dharma teachings? What is the radiance, that the Dharma can illuminate all? How to practice the path of giving, to attain compassionate practice? How can one establish, a mind without differentiation? What is the sacrifice, that is filled in all places, for all people, to become firm compassion? What kind of good teacher, should be followed and emulated; what kind of bad friend, should be avoided. How can one go, to see the Buddha, the World Honored One! Having already seen the Buddha, how should one make offerings? What kind of learning should one study, to become the most honored? How to study diligently, to attain wisdom? How in precepts, to remain pure? How can one attain, the samadhi of concentration? How should one establish, to achieve solemn and pure practice? How to abandon, the meaning of unlawful principles? How can one in
道， 而伏其意； 示現降魔， 欲塵繫縛？ 云何聽受， 思惟經義； 其心不捨， 一切眾生？ 云何教化， 人物群黎； 堅固奉德， 無所行處？ 云何於人， 而不捨行； 善權慈心， 仁愛之跡？ 云何神通， 而得具足？ 何謂意志， 道心尊特？ 云何一切， 得成所愿； 逮得分別， 總持法忍； 辯才清凈， 行不退轉； 深奧之意， 解義第一？ 云何於是， 得極過度； 已得道證， 微妙曉了； 一切皆知， 是佛道行； 于道堅住， 而不動轉？ 唯愿說是， 上妙之義； 諸通之慧， 明智如海。 世尊愍傷， 愿為我說； 我思逮得， 堅固奉行。」
於是佛為幻士仁賢說偈曰：
「其能解知， 一切法化； 彼則能化， 億百千佛。 亦能化至， 億千佛國； 所至到處， 度億群生。 如卿仁賢！ 以無形色； 能示現色， 睹無央數。 彼無有起， 亦無有滅； 不見有來， 亦無去處。 如是仁賢！ 其佛、正士； 化現佛身， 及比丘僧。 無所從來， 不見住處； 智不思議， 是佛神足。 譬如所幻， 因
【現代漢語翻譯】 現代漢語譯本 如何才能領悟道的真諦，從而降伏自己的意念？如何示現降伏魔障，而不被慾望的塵埃所束縛？ 如何聽聞並接受佛法，深入思考經文的含義？如何才能做到心中不捨棄一切眾生？ 如何教化民眾，引導他們走向正道？如何才能堅定地奉行德行，做到無所執著？ 如何才能在人群中修行而不捨棄善行？如何才能展現善巧方便的慈悲心和仁愛的行為？ 如何才能獲得神通，使其圓滿具足？什麼是意志，才能使道心尊貴而獨特？ 如何才能使一切願望都得以實現？如何才能獲得辨別諸法的能力，總持一切法門，安忍於法？ 如何才能獲得清凈無礙的辯才，修行不退轉？如何才能理解佛法深奧的含義，成為解義第一的人？ 如何才能超越一切，達到最高的境界？如何才能證得道果，明瞭佛法的微妙之處？ 如何才能通曉一切，明白這是佛道的修行？如何才能在道上堅定不移，而不動搖？ 唯愿世尊為我宣說這至高無上的妙義，以及諸神通的智慧，使我的明智如海般深廣。 世尊，請您慈悲憐憫，為我解說這些疑問，我將思考並領悟，堅定地奉行。 於是，佛陀為幻士仁賢（幻士：修行者，仁賢：名字）說偈語： 『如果能夠理解一切法都是幻化的，那麼他就能化現億百千佛。 也能化現到億千佛國，所到之處，都能度化億萬眾生。' 『就像你，仁賢！以無形無色的狀態，能夠示現各種色相，讓無數眾生看到。 那些幻化的事物，既沒有開始，也沒有結束；既沒有來處，也沒有去處。' 『就像這樣，仁賢！佛陀和正士們，化現佛身和比丘僧，沒有固定的來處，也看不到他們停留的地方。 這種不可思議的智慧，就是佛陀的神通。' 『譬如幻術所變現的事物，因緣和合而生，因緣散盡而滅。'
【English Translation】 English version How can one understand the true meaning of the Dao (道, the Way) and thereby subdue one's own thoughts? How can one manifest the subjugation of demons without being bound by the dust of desires? How can one listen to and accept the Dharma (佛法, Buddhist teachings), deeply contemplate the meaning of the scriptures? How can one ensure that one's heart does not abandon all sentient beings? How can one teach and guide the people, leading them towards the right path? How can one firmly practice virtue and achieve non-attachment? How can one practice among people without abandoning good deeds? How can one demonstrate skillful means of compassion and acts of loving-kindness? How can one attain supernatural powers and make them complete? What is the will that makes the mind of the Dao noble and unique? How can all wishes be fulfilled? How can one obtain the ability to discern all dharmas (法, phenomena), uphold all teachings, and endure the Dharma? How can one obtain pure and unobstructed eloquence, and practice without regression? How can one understand the profound meaning of the Dharma and become the foremost in interpreting it? How can one transcend everything and reach the highest state? How can one attain the fruit of the Dao and understand the subtleties of the Dharma? How can one understand everything and realize that this is the practice of the Buddha's path? How can one remain steadfast on the path without wavering? May the World Honored One explain to me this supreme and wonderful meaning, as well as the wisdom of all supernatural powers, so that my wisdom may be as vast as the sea. World Honored One, please have compassion and explain these questions to me. I will contemplate and understand, and firmly practice. Then, the Buddha spoke the following verses to the illusionist Renxian (幻士仁賢, Renxian: a name, illusionist: a practitioner): 'If one can understand that all dharmas are illusory, then he can manifest hundreds of millions of Buddhas.' 'He can also manifest in hundreds of millions of Buddha lands, and wherever he goes, he can liberate hundreds of millions of sentient beings.' 'Like you, Renxian! In a formless and colorless state, you can manifest various forms, allowing countless beings to see them.' 'Those illusory things have neither beginning nor end; they have neither a place of origin nor a place of departure.' 'Just like this, Renxian! Buddhas and Bodhisattvas manifest Buddha bodies and Sangha (比丘僧, monastic community), without a fixed place of origin, and their dwelling place cannot be seen.' 'This inconceivable wisdom is the supernatural power of the Buddha.' 'For example, the things transformed by illusion arise from the combination of conditions, and disappear when the conditions are exhausted.'
緣等一； 現有象馬， 車步行人。 無有坐者， 亦無所至； 是顛倒事， 人謂為正。 諸佛如是， 無有色身； 亦無形像， 不行無處。 自見身者， 求索處所； 寤不覺者， 除去眾想。 佛無色貌， 離於相好； 不起種姓， 觀不可見。 無有音聲， 及以言說； 無心意識， 離所思念。 如佛所覺， 實為以來； 三世悉空， 想無所起。 常不生想， 已見本凈； 彼無有法， 其德皆吉。 佛之所生， 本凈無數； 無有四大， 亦無蔭蓋。 彼之所住， 不動無著； 不能曉了， 智慧之眼。 如我所覺， 為得見佛； 其人未曾， 得見世尊！ 見無所見， 為睹導師； 譬如舉手， 探捉虛空。 如卿仁賢！ 所見諸佛； 悉為一義， 當平等定。 我亦如是， 余佛無異； 一切正慧， 其相平等。 其戒清凈， 三昧平等； 定意智慧， 解脫平等。 於是慧等， 度知見事； 一切諸力， 佛之名德。 空義平等， 及道行跡； 一切諸法， 所住無礙。 一切如幻， 本凈解脫； 無所成就， 所起嚴凈。 仁賢當知
【現代漢語翻譯】 現代漢語譯本 因緣等同於一；現有大象和馬，有車和步行的人。沒有乘坐的人，也沒有到達的地方；這是顛倒的事情，人們卻認為是對的。諸佛也是如此，沒有色身；也沒有具體的形象，不行走也不存在於任何地方。自己看到自身的人，會去尋求存在的處所；醒悟卻不覺察的人，會去除各種雜念。佛沒有具體的容貌，超越了各種相好；不執著于種姓，觀察也無法看見。沒有聲音，以及言語的表達；沒有心意識，脫離了所有的思念。如同佛所覺悟的，實際上是本來如此；過去、現在、未來三世都是空無，念頭無從生起。常常不產生念頭，已經見到本來的清凈；那裡沒有任何法則，其功德都是吉祥的。佛所產生的，本來清凈且無數；沒有地、水、火、風四大元素，也沒有任何遮蔽。他們所安住的地方，不動搖也不執著；不能夠理解，是因為缺乏智慧的眼睛。如同我所覺悟的，是爲了能夠見到佛；那個人卻從未，真正見到世尊！見到無所見，是爲了瞻仰導師；譬如舉起手，去抓取虛空。如同你這位仁賢！所見到的諸佛；都是同一個道理，應當處於平等禪定之中。我也是如此，與其他佛沒有差別；一切正等正覺的智慧，其相都是平等的。他們的戒律清凈，禪定平等；定力、智慧、解脫都是平等的。因此，智慧等同，能夠度脫知見上的障礙；一切諸佛的力量，都是佛的名稱和功德。空性的意義是平等的，以及修行的道路和足跡；一切諸法，所安住的地方都沒有障礙。一切都如幻象，本來清凈而解脫；沒有成就的，是所產生的莊嚴清凈。仁賢應當知道。
【English Translation】 English version Conditions are all one; there are elephants and horses, carts and people walking. There is no one riding, nor any place to arrive; this is a reversed matter, yet people consider it correct. The Buddhas are like this, without a physical body; nor any concrete form, they do not walk and are not in any place. Those who see themselves, seek a place to exist; those who awaken but do not perceive, remove all kinds of thoughts. The Buddha has no specific appearance, transcending all marks and features; not attached to lineage, observation cannot see. There is no sound, nor any verbal expression; no mind consciousness, detached from all thoughts. As the Buddha has awakened, it is actually so from the beginning; the past, present, and future three times are all empty, and thoughts cannot arise. Constantly not generating thoughts, having already seen the original purity; there are no laws there, and all its merits are auspicious. What the Buddha produces, is originally pure and countless; without the four great elements of earth, water, fire, and wind, nor any covering. Where they abide, is unmoving and unattached; unable to understand, is because of lacking the eye of wisdom. As I have awakened, it is to be able to see the Buddha; that person has never, truly seen the World Honored One! Seeing the unseeable, is to behold the guide; like raising a hand, to grasp the empty space. Like you, virtuous one! The Buddhas you have seen; are all of the same principle, should be in equal samadhi. I am also like this, no different from other Buddhas; all right and equal wisdom, their forms are equal. Their precepts are pure, samadhi is equal; concentration, wisdom, and liberation are equal. Therefore, wisdom is equal, able to cross over the obstacles of views; all the powers of the Buddhas, are the names and merits of the Buddha. The meaning of emptiness is equal, as well as the path and traces of practice; all dharmas, where they abide have no obstacles. Everything is like an illusion, originally pure and liberated; what is not achieved, is the arising of solemn purity. Virtuous one should know.
， 供一佛已； 為已奉事， 十方諸佛。 於此如是， 法平等故； 求索若干， 終不可得。 一切能凈， 人之信施； 一切所施， 皆大德果。 一切清凈， 起法平等； 佛無若干， 亦無差特。 一切皆悉， 審為是佛！ 有顛倒行， 則不見佛。 今是諸佛， 所示形像； 一切皆盡， 平等無處。 如卿仁賢！ 念所見佛！ 譬若如仁， 所造化作。 喻觀五陰， 亦當如是！ 凡著諸蓋， 及與愚癡。 其是無生， 不實無有； 於此無處， 亦無所立。 是不可見， 亦無有色； 諦觀是已， 不得久住。 五陰自然， 於是如幻； 眾生諍訟， 自貪身相。 無相之相， 所可現相； 正覺佛道， 遠如復遠。 虛妄之法， 起眾想處； 生眾因緣， 無形之樹。 造發眾事， 若干種意； 斷諸受想， 是為本無。 其知因緣， 及所作為； 彼即了法， 逮得離欲。 離欲法已， 即識知如； 即得見道， 其眼清凈。」
佛說此偈時，幻士仁賢得柔順法忍；五千人未曾發心，皆發無上正真道意；二百天人遠塵離垢諸法眼凈。於是佛食化飯已
【現代漢語翻譯】 現代漢語譯本 供養一位佛，就等於已經奉事了十方諸佛。因為諸佛的法是平等的，所以這樣說。如果想在諸佛中尋求差別，最終是找不到的。一切能使人清凈的，都是人們的信施；一切所施捨的，都是大德的果報。一切清凈的法，都源於法的平等性；佛沒有差別，也沒有特殊之處。一切佛都是真實的佛！如果行為顛倒，就見不到佛。現在這些佛所顯示的形象，一切都是盡頭，平等無處不在。就像你，仁賢！你所念想的佛，就像你所創造的事物一樣。用這個比喻來觀察五陰（色、受、想、行、識），也應當如此！凡是執著于各種覆蓋（如貪慾、嗔恚等）以及愚癡的，都是無生的，不真實的，不存在的；對於這些，沒有固定的處所，也沒有可以立足的地方。它們是不可見的，也沒有顏色；仔細觀察這些，就不會長久停留。五陰自然而然，就像幻象一樣；眾生爭論不休，貪戀自身的形相。無相的相，才是可以顯現的相；正覺佛道，遙遠而又遙遠。虛妄的法，產生各種想法；產生各種因緣，就像無形的樹木。造作各種事情，產生各種各樣的意念；斷除各種感受和想法，這就是本無。如果知道因緣，以及所作所為；那麼他就瞭解了法，獲得了離欲。離開了慾望的法，就認識了真如；就能夠見到道，眼睛清凈。 佛陀說這偈語時，幻士仁賢獲得了柔順法忍（一種對佛法的深刻理解和接受）；五千個未曾發心的人，都發起了無上正真道的心意；二百個天人遠離了塵垢，獲得了清凈的法眼。這時，佛陀吃完化飯後。
【English Translation】 English version Having made offerings to one Buddha, it is as if one has already served all the Buddhas of the ten directions. This is because the Dharma of all Buddhas is equal. If one seeks differences among the Buddhas, one will ultimately not find them. All that can purify people are the offerings of faith; all that is given is the result of great virtue. All pure Dharmas arise from the equality of Dharma; Buddhas have no differences, nor any special characteristics. All Buddhas are truly Buddhas! If one's actions are inverted, one will not see the Buddha. The forms that these Buddhas now show are all at their end, and equality is everywhere. Just like you, Renxian (Virtuous One)! The Buddha you contemplate is like the things you create. Use this analogy to observe the five skandhas (form, feeling, perception, mental formations, and consciousness), and it should be the same! All those who are attached to various coverings (such as greed, hatred, etc.) and ignorance are unborn, unreal, and non-existent; for these, there is no fixed place, nor any place to stand. They are invisible and have no color; observing these carefully, one will not dwell on them for long. The five skandhas are naturally like illusions; sentient beings argue endlessly, clinging to their own forms. The formless form is the form that can be manifested; the path of perfect enlightenment is far, far away. False Dharmas give rise to various thoughts; they give rise to various causes and conditions, like formless trees. They create various things and give rise to various intentions; cutting off various feelings and thoughts, this is the original non-existence. If one knows the causes and conditions, and what is done; then he understands the Dharma and attains freedom from desire. Having left the Dharma of desire, one recognizes Suchness; one can see the path, and one's eyes are purified. When the Buddha spoke this verse, the illusionist Renxian (Virtuous One) attained the forbearance of gentleness (a deep understanding and acceptance of the Buddha's teachings); five thousand people who had not previously aspired, all aroused the intention for the unsurpassed, true, and correct path; two hundred devas were freed from defilement and attained the pure Dharma eye. At this time, after the Buddha had eaten the transformed food.
，欲增益仁賢信施之德，便說偈言：
「如是不想報， 所與者得凈； 一切施等具， 仁賢德滿足。」
賢者大目揵連白佛言：「唯愿世尊！令化講堂得住晝夜七日，使不滅沒。」佛即以威神，令化講堂晝夜七日住立不滅，莊嚴如故。
時，佛從坐起，與比丘及諸菩薩、天、龍、鬼、揵沓和，往詣佛所聽受經法。於是仁賢往到佛所，稽首禮足繞佛三匝，卻叉手住白佛言：「唯世尊！菩薩有幾道行所可住處，得至道場曉了正義？」
於是佛告仁賢：「諦聽，善思念之！吾當為汝解說菩薩道場。」於是仁賢！與諸大眾受教而聽。
佛言：「菩薩有四事住于道，得至道場：一曰、心常習諸通慧；二曰、不捨一切人；三曰、求功德無有厭；四曰、護諸法常行精進；是為四，得至道場。
「復有四清凈行，得至道場：一曰、護戒清凈；二曰、意性清凈；三曰、慧清凈；四曰、所生清凈；是為四。
「復有四事法，弟子、緣覺所不能及：一曰、其行過於四禪；二曰、其心多所入；三曰、行大哀于眾生；四曰、辯才之音若干種；是為四。
「復有四威儀行：一曰、樂於閑居遠離眾鬧；二曰、往于彼行慈念眾生；三曰、無諛諂邪行、無所至到；四曰、求于道行；是為四。
【現代漢語翻譯】 現代漢語譯本 爲了增進仁賢（指菩薩）和信施（指佈施者）的功德，佛陀便說了偈語： 『如果施與時不求回報，施與者就能得到清凈；一切佈施都圓滿具足，仁賢的功德也就滿足。』 賢者大目犍連（佛陀的十大弟子之一，以神通著稱）對佛說：『世尊，我希望這個化現的講堂能夠晝夜存在七天，不消失。』佛陀就用他的神力，使化現的講堂晝夜存在七天而不消失，並且保持原有的莊嚴。 這時，佛陀從座位上起身，與比丘（出家受戒的男性佛教徒）以及諸菩薩、天、龍、鬼、乾闥婆（天上的樂神）等，一同前往佛陀所在之處聽受佛法。於是，仁賢來到佛陀面前，頂禮佛足，繞佛三圈，然後合掌站立，對佛說：『世尊，菩薩要通過多少種修行才能到達道場，領悟真正的道理？』 佛陀告訴仁賢：『仔細聽，好好思考！我將為你解說菩薩的道場。』於是，仁賢和所有大眾都接受教誨，認真聽講。 佛陀說：『菩薩有四種修行可以到達道場：第一，心常修習各種神通智慧；第二，不捨棄任何人；第三，追求功德永不厭倦；第四，守護佛法，常行精進。這四種修行可以到達道場。』 『還有四種清凈的修行可以到達道場：第一，守護戒律清凈；第二，意念本性清凈；第三，智慧清凈；第四，所生之處清凈。這四種修行可以到達道場。』 『還有四種法，是弟子和緣覺（獨自覺悟的人）所不能達到的：第一，其修行超越四禪（佛教的四種禪定境界）；第二，其心能進入多種境界；第三，對眾生行大慈悲；第四，辯才之音有多種變化。這四種法是弟子和緣覺所不能及的。』 『還有四種威儀修行：第一，樂於獨處，遠離喧鬧；第二，前往各處，以慈悲心念眾生；第三，沒有諂媚邪行，沒有固定的去處；第四，追求佛道修行。這四種是威儀修行。』
【English Translation】 English version To increase the merit of the virtuous and wise (referring to Bodhisattvas) and the faithful donors (referring to those who give alms), the Buddha spoke in verse: 'If one does not expect a return when giving, the giver obtains purity; when all giving is complete and perfect, the merit of the virtuous and wise is fulfilled.' The wise Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said to the Buddha: 'World Honored One, I wish that this manifested lecture hall could remain for seven days and nights, without disappearing.' The Buddha then used his divine power to make the manifested lecture hall remain for seven days and nights without disappearing, and it remained as magnificent as before. At that time, the Buddha rose from his seat and, together with the Bhikkhus (ordained male Buddhist monks), as well as various Bodhisattvas, Devas (gods), Nāgas (dragons), ghosts, Gandharvas (celestial musicians), and others, went to the place where the Buddha was to listen to the Dharma. Then, the virtuous and wise one came before the Buddha, bowed at his feet, circumambulated him three times, and then stood with his palms together, saying to the Buddha: 'World Honored One, how many practices must a Bodhisattva undertake to reach the Bodhi-mandala (place of enlightenment) and understand the true meaning?' The Buddha told the virtuous and wise one: 'Listen carefully, and contemplate well! I will explain to you the Bodhisattva's Bodhi-mandala.' Then, the virtuous and wise one and all the assembly received the teaching and listened attentively. The Buddha said: 'There are four practices that a Bodhisattva can undertake to reach the Bodhi-mandala: first, the mind constantly practices various supernatural powers and wisdom; second, not abandoning anyone; third, seeking merit without ever being weary; fourth, protecting the Dharma and constantly practicing diligence. These four practices can lead to the Bodhi-mandala.' 'There are also four pure practices that can lead to the Bodhi-mandala: first, maintaining the precepts purely; second, the nature of the mind is pure; third, wisdom is pure; fourth, the place of birth is pure. These four practices can lead to the Bodhi-mandala.' 'There are also four dharmas that disciples and Pratyekabuddhas (those who attain enlightenment on their own) cannot reach: first, their practice surpasses the four Dhyānas (the four meditative states in Buddhism); second, their minds can enter many realms; third, they practice great compassion towards all beings; fourth, their eloquence has many variations. These four dharmas are beyond the reach of disciples and Pratyekabuddhas.' 'There are also four dignified practices: first, delighting in solitude and staying away from crowds; second, going to various places with a compassionate mind towards all beings; third, having no flattery or evil practices, and no fixed destination; fourth, seeking the path of the Dharma. These four are dignified practices.'
「復有四，所問無礙無能斷截：一曰、不惜身命；二曰、心常歡悅；三曰、棄貢高；四曰、常奉行法；是為四。
「復有四事，所行具足：一曰、常知時節；二曰、隨人所喜而現教；三曰、常知羞慚；四曰、知止足；是為四。
「復有四事，意行平等：一曰、隨人所應而恭敬教授；二曰、所愿大智慧所應教授；三曰、不說他人長短；四曰、見說短者慈心向之，不懷結怨；是為四。
「復有四事，名德具足莫不聞知：一曰、自學深慧並施教他人；二曰、有來問事悉遣彼疑；三曰、常護正法；四曰、佛之意力而不可盡；是為四。
「復有四事，博聞堅強：一曰、聞法則解所歸；二曰、所聞法樂不貪家懷居；三曰、聞已廣宣咸為人說；四曰、已聞起賢聖解說，向佛道法；是為四。
「復有四事，講說經法名德流行：一曰、先辦眾事後受以衛之食；二曰、得利養、衣被、飯食、床臥、醫藥、降伏魔力；三曰、晝夜樂法為諸天所護；四曰、不輕嬈他人；是為四。
「復有四事，光輝眾會身得自在：一曰、少於所欲；二曰、知止足；三曰、微妙柔軟；四曰、身自奉法；是為四。
「復有四事，得明慧利說法無異：一曰、拔濟生死之懼；二曰、不希求世供養之利；三曰、常護他人；四
【現代漢語翻譯】 現代漢語譯本 『還有四種情況，在被問及時能無礙地解答，並且不會被駁倒：第一，不吝惜自己的生命；第二，內心常常充滿喜悅；第三，捨棄貢高我慢；第四，經常奉行佛法；這便是四種情況。 『還有四件事，行為能夠圓滿具足：第一，經常知道時節因緣；第二，隨著人們的喜好而施教；第三，經常知道羞愧；第四，知道適可而止；這便是四件事。 『還有四件事，意念行為平等：第一，隨著人們的根器而恭敬地教導；第二，教導那些渴望獲得大智慧的人；第三，不說別人的長處或短處；第四，看到別人被說短處時，以慈悲心對待他們，不懷有怨恨；這便是四件事。 『還有四件事，名聲和德行圓滿，沒有誰不知道：第一，自己學習深奧的智慧，並教導他人；第二，有人來請教問題，都能消除他們的疑惑；第三，經常守護正法；第四，佛的意力和能力是無窮無盡的；這便是四件事。 『還有四件事，博學多聞且意志堅定：第一，聽到佛法就能理解其歸宿；第二，樂於聽聞佛法，不貪戀在家生活；第三，聽聞佛法后廣泛宣說，為眾人講解；第四，聽聞佛法後生起賢聖的理解，趨向佛道；這便是四件事。 『還有四件事，講說佛法時名聲和德行廣為流傳：第一，先處理好大眾的事情，然後接受供養的食物；第二，得到供養的利益，如衣服、食物、床鋪、醫藥，能降伏魔力；第三，日夜樂於佛法，受到諸天護佑；第四，不輕慢或擾亂他人；這便是四件事。 『還有四件事，在眾人集會中光彩照人，身心自在：第一，減少慾望；第二，知道適可而止；第三，言語微妙柔和；第四，身體力行奉持佛法；這便是四件事。 『還有四件事，能獲得明智和智慧，說法沒有差異：第一，拔除眾生對生死的恐懼；第二，不希求世俗的供養利益；第三，經常守護他人；第四，不因憤怒而生起嗔恨；這便是四件事。
【English Translation】 English version 'Furthermore, there are four things, in response to questions, one can answer without hindrance and without being refuted: first, not to be stingy with one's own life; second, to have a heart that is always joyful; third, to abandon arrogance; fourth, to constantly practice the Dharma; these are the four things.' 'Furthermore, there are four things, when practiced, one is complete: first, to always know the right time and season; second, to teach according to what people like; third, to always know shame; fourth, to know when to stop; these are the four things.' 'Furthermore, there are four things, in intention and action, one is equal: first, to respectfully teach according to people's capacities; second, to teach those who desire great wisdom; third, not to speak of others' strengths or weaknesses; fourth, when seeing others being criticized, to treat them with compassion, not harboring resentment; these are the four things.' 'Furthermore, there are four things, one's reputation and virtue are complete, and no one is unaware: first, to study profound wisdom oneself and teach it to others; second, when someone comes to ask questions, to dispel their doubts; third, to constantly protect the true Dharma; fourth, the Buddha's power and strength are inexhaustible; these are the four things.' 'Furthermore, there are four things, one is learned and steadfast: first, upon hearing the Dharma, to understand its destination; second, to delight in hearing the Dharma, not craving a life at home; third, after hearing the Dharma, to widely proclaim it and explain it to others; fourth, after hearing the Dharma, to develop the understanding of the wise and noble, and to move towards the Buddha's path; these are the four things.' 'Furthermore, there are four things, when speaking the Dharma, one's reputation and virtue spread widely: first, to handle the affairs of the assembly first, then to accept the food offered; second, to receive the benefits of offerings, such as clothing, food, bedding, medicine, and to subdue demonic forces; third, to delight in the Dharma day and night, and to be protected by the devas; fourth, not to belittle or disturb others; these are the four things.' 'Furthermore, there are four things, one shines in the assembly and one's body is at ease: first, to have few desires; second, to know when to stop; third, to be subtle and gentle in speech; fourth, to personally practice the Dharma; these are the four things.' 'Furthermore, there are four things, one obtains clear wisdom and speaks the Dharma without difference: first, to remove the fear of birth and death; second, not to seek worldly offerings and benefits; third, to constantly protect others; fourth, not to harbor anger due to resentment; these are the four things.'
曰、常住道愿；是為四。
「復有四事法，有反覆知報善惡：一曰、勸化人使發道意；二曰、不失所成立之功；三曰、自敬念迎當來慈；四曰、常詣正士、法師；是為四。
「復有四事不壞慈：一曰、具足忍力；二曰、不誘嬈他人眷屬；三曰、不捨大哀；四曰、求脫罪福因緣，志在于道；是為四。
「復有四事習於慈行：一曰、常合和人；二曰、性行柔順；三曰、其行具足；四曰、所有稍稍近道；是為四。
「復有四事，知是惡師：一曰、教人為小道；二曰、教人壞菩薩意；三曰、教求名聞，增益不善之法；四曰、教遠離功德善法；是為四。
「復有四事，與世尊諸佛共會：一曰、常一其心；二曰、常說諸佛世尊功德；三曰、奉清凈之戒；四曰、志性不捨本願；是為四。
「復有四事法，稱其德行，供養菩薩及如來尊，不以懈倦：一曰、所供養佛最尊眾祐；二曰、其有見我亦當效行；三曰、見如來道意得堅固；四曰、得見三十二大人之相其功德本，使成善權；是為四。
「復有四事，觀經義學菩薩戒行得至尊上：一曰、過度惡道；二曰、常勸立善道；三曰、恭敬如來；四曰、具足所愿；是為四。
「復有四事學：一曰、不捨道意；二曰、等於一切；三曰、求度無極
【現代漢語翻譯】 現代漢語譯本 『還有四種常住之道：一、常住于慈心（maitrī，慈愛之心）；二、常住于悲心（karuṇā，憐憫之心）；三、常住于喜心（muditā，歡喜之心）；四、常住于道愿（bodhipraṇidhāna，菩提愿）。這稱為四種常住之道。 『又有四種法，能反覆知曉善惡報應：一、勸化他人發起道心；二、不失去所成就的功德；三、自己敬念並迎接未來慈悲；四、常去親近正士和法師。這稱為四種法。 『又有四種不壞慈悲的修行：一、具足忍辱的力量；二、不誘惑他人的眷屬；三、不捨棄大悲心；四、尋求脫離罪福因緣，志向在於道。這稱為四種不壞慈悲的修行。 『又有四種修習慈悲的行為：一、常與人和睦相處；二、性情柔和順從；三、行為圓滿具足；四、所有行為都逐漸接近道。這稱為四種修習慈悲的行為。 『又有四種，可以知道是惡師：一、教人修習小乘之道；二、教人破壞菩薩的意願；三、教人追求名聞利養，增長不善之法；四、教人遠離功德善法。這稱為四種惡師。 『又有四種，能與世尊諸佛共同會合：一、常保持一心不亂；二、常宣說諸佛世尊的功德；三、奉持清凈的戒律；四、志向和本願不捨棄。這稱為四種與佛會合之道。 『又有四種法，能稱讚其德行，供養菩薩及如來尊，不懈怠：一、所供養的佛是最尊貴的，能庇佑眾生；二、凡是見到我的人，也應當效仿我的行為；三、見到如來的道心，能更加堅定；四、得見三十二大丈夫相及其功德根本，使其成就善巧方便。這稱為四種供養之道。 『又有四種，觀察經義，學習菩薩戒行，能達到至高無上的境界：一、度過惡道；二、常勸人建立善道；三、恭敬如來；四、具足所愿。這稱為四種學習之道。 『又有四種學習：一、不捨棄道心；二、平等對待一切眾生；三、求度脫無極的苦海。
【English Translation】 English version 『There are four abodes: one is abiding in loving-kindness (maitrī); two is abiding in compassion (karuṇā); three is abiding in joy (muditā); four is abiding in the aspiration for enlightenment (bodhipraṇidhāna). These are the four abodes.』 『Again, there are four dharmas that repeatedly discern good and evil retribution: one is encouraging others to arouse the aspiration for enlightenment; two is not losing the merit of what has been accomplished; three is respecting and welcoming future compassion; four is constantly approaching righteous individuals and Dharma masters. These are the four dharmas.』 『Again, there are four practices that do not destroy compassion: one is possessing the power of patience; two is not seducing the family members of others; three is not abandoning great compassion; four is seeking to be free from the causes and conditions of sin and merit, with the aspiration set on the path. These are the four practices that do not destroy compassion.』 『Again, there are four practices of cultivating compassion: one is always being harmonious with others; two is having a gentle and compliant nature; three is having complete and perfect conduct; four is gradually approaching the path in all actions. These are the four practices of cultivating compassion.』 『Again, there are four things by which one can know an evil teacher: one is teaching people the path of the Small Vehicle; two is teaching people to destroy the aspiration of a Bodhisattva; three is teaching people to seek fame and gain, increasing unwholesome dharmas; four is teaching people to stay away from meritorious and wholesome dharmas. These are the four evil teachers.』 『Again, there are four things that enable one to be in the company of the World Honored Ones, the Buddhas: one is always maintaining a focused mind; two is always speaking of the merits of the World Honored Ones, the Buddhas; three is upholding pure precepts; four is not abandoning one's aspiration and original vows. These are the four ways to be in the company of the Buddhas.』 『Again, there are four dharmas that praise their virtuous conduct, making offerings to Bodhisattvas and the Honored Ones, the Tathagatas, without laziness: one is that the Buddha being offered to is the most honored and protects all beings; two is that whoever sees me should also emulate my conduct; three is that seeing the Tathagata's path, one's aspiration becomes more firm; four is that one sees the thirty-two marks of a great man and the root of their merits, enabling one to achieve skillful means. These are the four ways of making offerings.』 『Again, there are four things by which one observes the meaning of the sutras, studies the Bodhisattva precepts, and attains the supreme state: one is crossing over evil paths; two is constantly encouraging the establishment of good paths; three is respecting the Tathagata; four is fulfilling one's aspirations. These are the four ways of learning.』 『Again, there are four things to learn: one is not abandoning the aspiration for enlightenment; two is treating all beings equally; three is seeking to cross over the boundless sea of suffering.』
；四曰、護無數諸佛法使不斷絕；是為四。
「復有四事，行清凈戒：一曰、奉行少事；二曰、解了空行；三曰、不犯邪見狐疑；四曰、無猶豫心；是為四。
「復有四事，三昧種性：一曰、不習土地語言；二曰、心清凈無著；三曰、成功德本；四曰、稍近佛道；是為四。
「復有四事，應清白行：一曰、興諸善本；二曰、其心宴寂，行無所著；三曰、所見隨其脫門；四曰、寂定於道義；是為四。
「復有四事，棄瑕穢心：一曰、恐畏生死常專其行；二曰、欲求解脫功德之本；三曰、于安隱無所造立；四曰、心無所起；是為四。
「復有四事，降伏其心：一曰、以一人之故，當來億百千數游在生死；二曰、知一切人心所念，為斷塵勞隨其本願而為說法；三曰、悉棄捐諸不善法，奉行眾善坐于道場降伏魔兵，逮得無上正真之道；四曰、聲告三千大千世界為其說法；是為四。
「復有四事，降伏魔怨：一曰、觀視幻法清凈之行；二曰、逮得不起法忍；三曰、截斷諸無慧之事；四曰、已離生死奉修正行；是為四。
「復有四事，思惟經義：一曰、因緣法起不為無緣；二曰、興立深法而無有人；三曰、觀視空法而無所起；四曰、自然無想悉為處寂；是為四。
「復有四事，
【現代漢語翻譯】 現代漢語譯本 第四，守護無數諸佛的教法，使其不中斷絕；這是第四種。
又有四件事，能使持戒清凈：第一，奉行少欲知足；第二，理解空性的道理；第三，不犯邪見和疑惑；第四，沒有猶豫不決的心；這是第四種。
又有四件事，是三昧（Samadhi，禪定）的種子：第一，不學習世俗的語言；第二，心清凈沒有執著；第三，成就功德的根本；第四，逐漸接近佛道；這是第四種。
又有四件事，應當清白地修行：第一，發起各種善的根本；第二，內心安寧寂靜，修行時沒有執著；第三，所見所聞都隨順解脫之門；第四，在道義中保持寂靜和禪定；這是第四種。
又有四件事，可以捨棄污穢的心：第一，畏懼生死輪迴，常常專注于修行；第二，想要尋求解脫功德的根本；第三，在安穩的境界中不有所造作；第四，內心不起任何念頭；這是第四種。
又有四件事，可以降伏其心：第一，因為一個人的緣故，未來億萬無數的人將在生死中輪迴；第二，知道一切人心中的想法，爲了斷除煩惱，隨順他們的本願而為他們說法；第三，完全捨棄一切不善的法，奉行各種善法，坐在道場降伏魔軍，證得無上正真之道；第四，向三千大千世界宣告，為他們說法；這是第四種。
又有四件事，可以降伏魔怨：第一，觀察如幻的法，進行清凈的修行；第二，證得不起法忍（anutpattika-dharma-ksanti，對法不生不滅的真理的領悟）；第三，斷除一切沒有智慧的事情；第四，已經脫離生死，奉行正確的修行；這是第四種。
又有四件事，可以思考經義：第一，因緣法（pratītyasamutpāda，緣起法）的生起不是沒有原因的；第二，建立深奧的佛法，但沒有執著於人；第三，觀察空性的法，而內心沒有生起任何執著；第四，自然而然地進入無想的寂靜狀態；這是第四種。
又有四件事，
【English Translation】 English version Fourth, it is to protect the countless teachings of all Buddhas, so that they are not interrupted; this is the fourth.
Again, there are four things that lead to pure precepts: first, to practice few desires and contentment; second, to understand the principle of emptiness; third, not to commit wrong views and doubts; fourth, to have no hesitant mind; this is the fourth.
Again, there are four things that are the seeds of Samadhi (meditative concentration): first, not to learn worldly languages; second, to have a pure mind without attachment; third, to accomplish the root of merit; fourth, to gradually approach the path of the Buddha; this is the fourth.
Again, there are four things that one should practice purely: first, to initiate all roots of goodness; second, to have a peaceful and quiet mind, practicing without attachment; third, to follow the path of liberation in all that is seen and heard; fourth, to remain in stillness and meditation in the meaning of the Dharma; this is the fourth.
Again, there are four things that can discard defiled minds: first, to fear the cycle of birth and death, and always focus on practice; second, to seek the root of merit for liberation; third, not to create anything in a state of peace; fourth, not to have any thoughts arise in the mind; this is the fourth.
Again, there are four things that can subdue the mind: first, because of one person, countless millions of beings will revolve in birth and death in the future; second, to know the thoughts in all people's minds, and in order to cut off afflictions, to preach the Dharma according to their original vows; third, to completely abandon all unwholesome dharmas, practice all wholesome dharmas, sit in the Bodhimanda (place of enlightenment) and subdue the armies of Mara (demon), and attain the unsurpassed, true and correct path; fourth, to proclaim to the three thousand great thousand worlds, and preach the Dharma to them; this is the fourth.
Again, there are four things that can subdue the Mara's (demon's) grievances: first, to observe the illusory nature of dharmas, and practice purely; second, to attain the forbearance of non-arising dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of dharmas); third, to cut off all things without wisdom; fourth, having already left birth and death, to practice the correct path; this is the fourth.
Again, there are four things that can contemplate the meaning of the sutras: first, the arising of the law of dependent origination (pratītyasamutpāda) is not without cause; second, to establish profound Dharma, but without attachment to people; third, to observe the Dharma of emptiness, without any attachment arising in the mind; fourth, to naturally enter a state of non-thought and stillness; this is the fourth.
Again, there are four things,
心不捨菩薩法：一曰、不捨本願；二曰、忍于苦惱；三曰、不惜身命；四曰、不捨四恩行；是為四。
「復有四事，法開化人：一曰、衣食佈施應為說法；二曰、數數勸使堅固；三曰、自在安隱之業；四曰、立他人善本；是為四。
「復有四事，安諦受法而攝奉行：一曰、善本雖少心不輕念；二曰、常奉行安隱行；三曰、佈施、調意修善具足；四曰、奉承經義使一切歸趣安隱；是為四。
「復有四事，得入道行：一曰、逮得神通；二曰、成就正慧；三曰、在大道心深入無量；四曰、一切所造但習空行不著解脫；是為四。
「復有四事，奉修慈心：一曰、救護幻化之人；二曰、常開導人使持法；三曰、度脫幻者；四曰、使得無為；是為四。
「復有四事，奉修哀心：一曰、為惡道故而作親友，使得入道而為興哀；二曰、使離惡罪教令修善；三曰、教求小道者勸發大乘；四曰、設行哀者，為一切眾生而攝此哀；是為四。
「復有四事，行善權方便：一曰、一切心向道意在前；二曰、不捨塵勞心，況善權方便心；三曰、觀一切人及眾邪見，悉為法器；四曰、見一切法悉為佛法，自然得最正覺，念行諸三昧逮得善解脫；是為四。
「復有四事，逮神通行：一曰、常輕其身及本凈意
【現代漢語翻譯】 現代漢語譯本 不捨棄菩薩的修行方法有四種：第一，不捨棄根本的誓願；第二，忍受痛苦和煩惱；第三，不吝惜自己的生命；第四，不捨棄報答四種恩情的行為。這稱為四種不捨棄。 又有四種方法，可以用來開導和教化他人：第一，在給予衣食佈施時，應當為他們說法；第二，多次勸導他們，使他們堅定信念；第三，讓他們從事自在安穩的事業；第四，幫助他人建立善良的根本。這稱為四種開化。 又有四種方法，可以安穩地接受佛法並奉行：第一，即使善的根基很少，心中也不輕視；第二，常常奉行安穩的修行；第三，佈施、調伏心意，修習善行並使其圓滿；第四，奉行經義，使一切都歸向安穩。這稱為四種奉行。 又有四種方法，可以進入修道的行列：第一，獲得神通；第二，成就正確的智慧；第三，在大道的心中深入無量；第四，所做的一切都只是修習空性，不執著于解脫。這稱為四種入道。 又有四種方法，可以奉行修習慈心：第一，救護如幻化般的人；第二，常常開導他人，使他們受持佛法；第三，度脫如幻化般的人；第四，使他們達到無為的境界。這稱為四種慈心。 又有四種方法，可以奉行修習悲心：第一，爲了惡道中的眾生而成為他們的親友，使他們進入佛道，從而生起悲憫之心；第二，使他們遠離惡行和罪過，教導他們修習善行；第三，教導那些追求小乘佛法的人，勸發他們修習大乘佛法；第四，即使在行悲憫時，也是爲了所有眾生而攝受這種悲憫。這稱為四種悲心。 又有四種方法，可以行使善巧方便：第一，一切心都向著佛道，意念在前；第二，不捨棄世俗的勞苦，更何況是善巧方便的心；第三，觀察一切人和各種邪見，都視為可以接受佛法的器皿；第四，見到一切法都視為佛法，自然就能獲得最正覺悟，唸誦修行各種三昧，獲得善巧的解脫。這稱為四種方便。 又有四種方法，可以獲得神通：第一，常常輕視自己的身體和本來的清凈意念
【English Translation】 English version There are four ways to not abandon the practices of a Bodhisattva: first, not abandoning one's original vows; second, enduring suffering and afflictions; third, not being stingy with one's own life; fourth, not abandoning the practice of repaying the four kinds of kindness. These are called the four non-abandonments. There are also four methods to enlighten and teach others: first, when giving alms of food and clothing, one should also teach them the Dharma; second, repeatedly encourage them to strengthen their faith; third, enable them to engage in peaceful and secure activities; fourth, help others establish a foundation of goodness. These are called the four enlightenments. There are also four methods to peacefully receive the Dharma and practice it: first, even if the roots of goodness are few, one should not despise them in one's heart; second, always practice peaceful conduct; third, give alms, tame the mind, cultivate good deeds, and make them complete; fourth, uphold the meaning of the scriptures, so that everything leads to peace. These are called the four practices. There are also four methods to enter the path of practice: first, attaining supernatural powers; second, achieving correct wisdom; third, deeply entering the immeasurable mind of the Great Path; fourth, everything one does is only practicing emptiness, not clinging to liberation. These are called the four entries to the path. There are also four methods to practice loving-kindness: first, protecting those who are like illusions; second, constantly guiding others to uphold the Dharma; third, liberating those who are like illusions; fourth, enabling them to reach the state of non-action. These are called the four loving-kindnesses. There are also four methods to practice compassion: first, becoming friends with beings in evil realms, so that they may enter the path of the Buddha, thus arousing compassion; second, enabling them to turn away from evil deeds and sins, teaching them to cultivate good deeds; third, teaching those who seek the small vehicle, encouraging them to practice the Great Vehicle; fourth, even when practicing compassion, it is for the sake of all beings that this compassion is embraced. These are called the four compassions. There are also four methods to practice skillful means: first, all thoughts are directed towards the path of the Buddha, with intention leading the way; second, not abandoning worldly labors, let alone the mind of skillful means; third, observing all people and various wrong views, considering them all as vessels capable of receiving the Dharma; fourth, seeing all dharmas as the Buddha's Dharma, one will naturally attain the most perfect enlightenment, reciting and practicing various samadhis, and attaining skillful liberation. These are called the four skillful means. There are also four methods to attain supernatural powers: first, always regarding one's body and original pure intention lightly
；二曰、輕心自然如幻；三曰、所作唯造立法；四曰、寂然一心而無憒亂；是為四。
「復有四事，得分別法句：一曰、念成慧義不為嚴飾；二曰、唯求取法而不取人，不起無所滅；三曰、知一切無盡不可盡；四曰、所說于文字無著無縛；是為四。
「復有四事，逮得總持：一曰、不厭博聞，常敬法師；二曰、常行精進為人說經；三曰、曉近一切法句而不失義；四曰、又使入如來之法；是為四。
「復有四事，逮得法忍：一曰、度不度者；二曰、解未脫者；三曰、一切樂法；四曰、不斷善行；是為四。
「復有四事，逮得辯才：一曰、見他法師所說，不求其短；二曰、聽采法義，不以貢高；三曰、不自稱譽；四曰、見少智未學不以輕易；是為四。
「復有四事，行不退轉：一曰、不退于淫怒癡；二曰、于眾生之行不退轉；三曰、於一切不善法而不退轉；四曰、解最正覺而不退轉；是為四。
「復有四事，解深義：一曰、曉十二因緣；二曰、自然解得佛道為正諦覺；三曰、一切法一義其義悉空；四曰、悉解佛道；是為四。
「復有四事，得成所愿：一曰、戒忍清凈；二曰、凈除惡道；三曰、質樸無有諛諂；四曰、如善權方便隨其本行；是為四。
「復有四事，得成諸
【現代漢語翻譯】 現代漢語譯本： 『還有四件事，可以分別法句：第一，輕視心性自然如幻；第二，所作所為只是在建立法則；第三，內心寂靜，沒有煩亂；這是四件事。 『還有四件事，可以分別法句：第一，專注于智慧的意義，不追求外在的裝飾；第二，只求理解佛法，不執著於人，不生起任何需要消滅的東西；第三，明白一切都是無盡的，無法窮盡；第四，所說的內容不執著于文字，不受文字束縛；這是四件事。 『還有四件事，可以獲得總持（dharani，總攝憶持一切法義的能力）：第一，不厭倦廣泛學習，常常尊敬法師；第二，常常精進修行，為他人講說佛經；第三，明白一切佛法語句的含義，而不失去其真義；第四，又能使他人進入如來的佛法；這是四件事。 『還有四件事，可以獲得法忍（dharma-ksanti，對佛法真理的安忍）：第一，度化那些尚未被度化的人；第二，解脫那些尚未解脫的人；第三，樂於一切佛法；第四，不間斷地行善；這是四件事。 『還有四件事，可以獲得辯才（pratibhana，無礙的辯論才能）：第一，看到其他法師所說的，不挑剔其缺點；第二，聽取並採納佛法義理，不因此而驕傲自大；第三，不自我稱讚；第四，看到少智未學的人，不輕視他們；這是四件事。 『還有四件事，修行不會退轉：第一，不退轉于淫慾、嗔怒、愚癡；第二，對於眾生的修行不退轉；第三，對於一切不善法不退轉；第四，對於最正覺的理解不退轉；這是四件事。 『還有四件事，可以理解深奧的意義：第一，明白十二因緣（pratitya-samutpada，佛教關於生命輪迴的理論）；第二，自然理解佛道是真正的覺悟；第三，一切法的意義都是空性的；第四，完全理解佛道；這是四件事。 『還有四件事，可以成就所愿：第一，戒律和忍辱清凈；第二，清除惡道；第三，質樸誠實，沒有諂媚；第四，運用善巧方便，隨順眾生的根性；這是四件事。 『還有四件事，可以成就各種功德：
【English Translation】 English version: 『There are four more things that can distinguish the phrases of the Dharma: first, to regard the mind as naturally illusory; second, to act only in establishing the Dharma; third, to have a peaceful mind without confusion; these are the four things.』 『There are four more things that can distinguish the phrases of the Dharma: first, to focus on the meaning of wisdom without seeking external adornment; second, to seek only to understand the Dharma without clinging to people, and not to give rise to anything that needs to be eliminated; third, to understand that everything is endless and cannot be exhausted; fourth, what is said is not attached to words and is not bound by words; these are the four things.』 『There are four more things that can attain dharani (the ability to remember and retain all the meanings of the Dharma): first, not to be tired of extensive learning, and always to respect Dharma teachers; second, to always practice diligently and explain the scriptures to others; third, to understand the meaning of all Dharma phrases without losing their true meaning; fourth, to enable others to enter the Dharma of the Tathagata; these are the four things.』 『There are four more things that can attain dharma-ksanti (patience with the truth of the Dharma): first, to liberate those who have not been liberated; second, to free those who have not been freed; third, to be happy with all the Dharma; fourth, to continuously do good deeds; these are the four things.』 『There are four more things that can attain pratibhana (unobstructed eloquence): first, when seeing what other Dharma teachers say, not to find fault with them; second, to listen to and adopt the meaning of the Dharma without being arrogant; third, not to praise oneself; fourth, when seeing those who are ignorant and unlearned, not to look down on them; these are the four things.』 『There are four more things that will not lead to regression in practice: first, not to regress in lust, anger, and ignorance; second, not to regress in the practice of sentient beings; third, not to regress in all unwholesome dharmas; fourth, not to regress in the understanding of the most perfect enlightenment; these are the four things.』 『There are four more things that can understand profound meanings: first, to understand the twelve links of dependent origination (pratitya-samutpada, the Buddhist theory of the cycle of life); second, to naturally understand that the Buddha's path is true enlightenment; third, the meaning of all dharmas is emptiness; fourth, to fully understand the Buddha's path; these are the four things.』 『There are four more things that can fulfill one's wishes: first, to have pure precepts and patience; second, to eliminate evil paths; third, to be simple and honest, without flattery; fourth, to use skillful means according to the nature of sentient beings; these are the four things.』 『There are four more things that can achieve various merits:』
度無極不退轉法：一曰、以一波羅蜜悉入諸度無極；二曰、善權使一切人皆入，一切人亦無有；三曰、見一切法悉為一法，離諸所欲；四曰、見一切佛悉為一佛，以法身故；是為四，得成諸度無極不退轉法。」
佛說四事句時，幻士仁賢得不起法忍，歡喜踴躍在虛空，去地四丈九尺。
時，佛見幻士仁賢心所念便笑。賢者阿難以偈贊佛而問曰：
「差特無量威， 慧事逾日月； 三世悉聞名， 德稱度無極。 所知了三達， 佛以逮自在； 今佛何故笑？ 唯愿為解說。 一切眾生類， 住立若所立； 已見諸人心， 人尊無所著。 其于下中上， 如是為悉凈； 今佛所笑者， 唯愿解說之！ 諸天聞其聲， 真陀人亦然！ 帝釋、阿須倫！ 乾陀、摩睺勒！ 梵天亦如是， 其聲寂清凈； 彼諸所有音， 終不與佛等。 月所出光明， 及日摩尼珠， 其帝釋光明， 一切光及梵， 其明悉蔽歇， 為盡不復現； 佛出光明時， 悉照諸佛國。 已解諸深法， 靜然為空寂； 其無有吾我， 亦無有壽命。 不有亦不無， 悉損是二事； 尊皆令世吉， 所游如月光。 於此唯發心， 立意遵妙道； 今
【現代漢語翻譯】 現代漢語譯本 達到無極不退轉境界的方法有四種：第一，以一種波羅蜜（Paramita，意為「到彼岸」）圓滿所有其他波羅蜜；第二，善巧方便地引導一切眾生進入此境界，並且不執著于『一切眾生』的概念；第三，視一切法為一法，從而遠離所有慾望；第四，視一切佛為一佛，因為他們都具有法身（Dharmakaya，意為「佛的真身」）。這四種方法能使人成就無極不退轉的境界。 當佛陀宣說這四句法時，幻士仁賢（Huanshi Renxian）獲得了不起法忍（Anutpattika-dharma-ksanti，意為「對無生法的忍可」），他歡喜踴躍，升到離地四丈九尺的空中。 這時，佛陀看到幻士仁賢心中所想，便笑了。賢者阿難（Ananda）以偈頌讚嘆佛陀並問道： 『您擁有無量的威德，智慧超越日月；您的名聲傳遍三世，功德無量無邊。您通達三明（Trividya，意為「宿命明、天眼明、漏盡明」），已證得自在。今天您為何發笑？請為我們解說。您已洞察一切眾生的心念，您是至尊，沒有任何執著。您能使下、中、上等一切眾生都得到清凈。今天您所笑的原因，請為我們解說！諸天、真陀人（Zhentuo ren，可能是指某種天人或修行者）都聽到了您的聲音！帝釋（Indra，意為「天帝」）、阿修羅（Asura，意為「非天」）、乾闥婆（Gandharva，意為「香神」）、摩睺羅伽（Mahoraga，意為「大蟒神」），以及梵天（Brahma，意為「色界天之主」）也聽到了，您的聲音寂靜清凈。他們所有的聲音，都無法與佛陀的聲音相比。月亮的光明，以及太陽和摩尼寶珠（Mani，意為「如意寶珠」）的光明，還有帝釋的光明，一切光明，包括梵天的光明，都會被遮蔽而消失。當佛陀的光明出現時，會照亮所有佛國。您已通達所有甚深之法，安住于空寂之中。您沒有『我』的概念，也沒有壽命的概念。既不執著于『有』，也不執著于『無』，您已超越這兩種對立。您使世界吉祥，您的行跡如月光般清凈。在此，我們唯有發菩提心，立志遵循妙道。』
【English Translation】 English version There are four ways to attain the state of non-regression in the immeasurable: First, to perfect all other Paramitas (perfections) through one Paramita; second, to skillfully guide all beings to enter this state, without clinging to the concept of 'all beings'; third, to see all dharmas (phenomena) as one, thus being free from all desires; fourth, to see all Buddhas as one Buddha, because they all possess the Dharmakaya (the body of truth). These four methods enable one to achieve the state of non-regression in the immeasurable. When the Buddha spoke these four phrases, the illusionist Renxian (Huanshi Renxian) attained the Anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas), and he rejoiced and leaped into the air, rising forty-nine feet above the ground. At that moment, the Buddha, seeing what was in the mind of the illusionist Renxian, smiled. The worthy Ananda praised the Buddha with verses and asked: 'You possess immeasurable power and virtue, your wisdom surpasses the sun and moon; your name is known throughout the three worlds, and your merits are boundless. You have mastered the three Vidyas (knowledges), and have attained freedom. Why do you smile today? Please explain it to us. You have seen the thoughts of all beings, you are the most honored, and you have no attachments. You can purify all beings, whether they are of the lower, middle, or upper levels. Please explain the reason for your smile today! The gods, the Zhentuo people (possibly a type of celestial being or practitioner), have all heard your voice! Indra (the king of gods), Asuras (demigods), Gandharvas (celestial musicians), Mahoragas (great serpent deities), and Brahma (the lord of the Brahma heaven) have also heard it. Your voice is serene and pure. All their voices cannot compare to the Buddha's voice. The light of the moon, the sun, and the Mani jewel (wish-fulfilling jewel), as well as the light of Indra, all lights, including the light of Brahma, will be obscured and disappear. When the light of the Buddha appears, it illuminates all Buddha lands. You have understood all the profound dharmas, and you dwell in emptiness and tranquility. You have no concept of 'self,' nor do you have a concept of lifespan. You do not cling to 'existence' nor to 'non-existence,' you have transcended these two opposites. You bring auspiciousness to the world, and your path is as pure as moonlight. Here, we only aspire to the Bodhi mind, and resolve to follow the wonderful path.'
誰于佛道， 安定住正法？ 所以得受身， 歸命佛寶尊； 善哉唯愿說， 今日所笑意。 佛說義清凈， 為諸弟子故； 佛尊為安隱， 其光普日照。 為異學故說， 辟支諸佛義； 若為求佛者， 志尊上妙法。 總持等無疑， 於是天中天； 唯愿為解說， 所應得佛道。」 此色佛光炎， 清凈滅垢穢； 還來繞佛身， 頂上沒不現。
爾時，佛告賢者阿難：「寧見幻士仁賢乎踴在虛空？」
對曰：「已見世尊！」
佛言：「阿難！族姓子仁賢！卻後九萬二千劫當得作佛，名嚴凈王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界名曰大凈，劫曰幻化。其嚴凈王如來大凈世界，人民眾多，安隱快樂，五穀豐賤，其土平博，無有丘墟，日月光照，種種樹木皆以莊嚴，眾香具足常懸幢幡。其國人民如意所愿，皆見佛土嚴凈，所有自然，譬如第二忉利天上七寶宮殿。其國人民皆見國土安雅，生彼佛國者皆求上愿志於大乘。嚴凈王如來住世萬歲，般泥洹後行法住億歲。臨佛滅度，有菩薩名曰聞稱，佛授其決：『我滅度后，是聞稱菩薩當得作佛，名曰普達如來、至真、等正覺、明行成為、善逝、世間解、無
【現代漢語翻譯】 現代漢語譯本：誰在佛道中，能安定地住于正法？因此得以受此身，歸命于佛寶尊。善哉，唯愿您能說，今日所笑的含義。佛所說的義理清凈，是爲了諸位弟子。佛尊是安穩的依靠，他的光芒普照如日。為外道學說，以及辟支佛的義理而說；若為求佛者，應立志于尊崇上妙之法。總持一切，毫無疑惑，您是天中之天。唯愿您能為我們解說，如何才能證得佛道。」 這色澤如佛光般的光焰，清凈無染，能滅除垢穢；它又回到佛身周圍，從頭頂沒入而不顯現。 這時，佛告訴賢者阿難：『你看到那位幻術師仁賢在虛空中跳躍嗎？』 阿難回答說：『我已經看到了，世尊！』 佛說：『阿難！這位族姓子仁賢，在九萬二千劫之後，將成佛，名號為嚴凈王如來（如來：佛的稱號之一）、至真（至真：佛的德號之一）、等正覺（等正覺：佛的智慧）、明行成為（明行成為：佛的修行）、善逝（善逝：佛的德號之一）、世間解（世間解：佛的智慧）、無上士（無上士：佛的尊稱）、道法御（道法御：佛的教導）、天人師（天人師：佛的尊稱），號為佛、世尊。他的世界名為大凈，劫名為幻化。嚴凈王如來的大凈世界，人民眾多，安穩快樂，五穀豐收且價格低廉，土地平坦廣闊，沒有丘陵溝壑，日月光輝照耀，各種樹木都用來莊嚴國土，充滿各種香氣，常懸掛著幢幡。那裡的人民心想事成，都能看到佛土的莊嚴清凈，一切都是自然而生，如同第二忉利天（忉利天：佛教欲界第二天）上的七寶宮殿。那裡的人民都看到國土的安詳美好，往生到那個佛國的人都追求上乘的願望，立志于大乘佛法。嚴凈王如來住世一萬年，般涅槃（般涅槃：佛的去世）后，他的教法住世億年。臨近佛陀滅度時，有一位菩薩名為聞稱，佛陀為他授記：『我滅度后，這位聞稱菩薩將成佛，名號為普達如來（如來：佛的稱號之一）、至真（至真：佛的德號之一）、等正覺（等正覺：佛的智慧）、明行成為（明行成為：佛的修行）、善逝（善逝：佛的德號之一）、世間解（世間解：佛的智慧）、無』
【English Translation】 English version: Who, in the Buddha's path, can stably abide in the true Dharma? Therefore, having received this body, I take refuge in the honored Buddha. Excellent, may you please explain the meaning of today's smile. The meaning of the Dharma spoken by the Buddha is pure, for the sake of all disciples. The honored Buddha is a secure refuge, his light shines universally like the sun. It is spoken for the sake of heretical teachings, and the meaning of Pratyekabuddhas; if for those who seek Buddhahood, they should aspire to the supreme and wonderful Dharma. Holding all things, without doubt, you are the highest among the heavens. May you please explain to us, how one can attain the path of Buddhahood. This radiance, like the light of the Buddha, is pure and without defilement, able to extinguish impurities; it returns to surround the Buddha's body, entering from the crown of his head and disappearing. At that time, the Buddha said to the wise Ananda: 'Do you see that illusionist, Renxian, leaping in the void?' Ananda replied: 'I have seen it, World Honored One!' The Buddha said: 'Ananda! This son of a noble family, Renxian, after ninety-two thousand kalpas, will become a Buddha, named Pure King Tathagata (Tathagata: one of the titles of a Buddha), the Truly Enlightened One (the Truly Enlightened One: one of the virtues of a Buddha), the Perfectly Enlightened One (the Perfectly Enlightened One: the wisdom of a Buddha), Accomplished in Knowledge and Conduct (Accomplished in Knowledge and Conduct: the practice of a Buddha), the Well-Gone One (the Well-Gone One: one of the virtues of a Buddha), the Knower of the World (the Knower of the World: the wisdom of a Buddha), the Unsurpassed One (the Unsurpassed One: an honorific title for a Buddha), the Guide of the Dharma (the Guide of the Dharma: the teachings of a Buddha), the Teacher of Gods and Humans (the Teacher of Gods and Humans: an honorific title for a Buddha), called Buddha, World Honored One. His world is named Great Purity, and the kalpa is named Illusion. In the Great Purity world of Pure King Tathagata, the people are numerous, peaceful, and happy, the five grains are abundant and cheap, the land is flat and vast, without hills or valleys, the light of the sun and moon shines, all kinds of trees are used to adorn the land, filled with various fragrances, and banners are always hung. The people there have their wishes fulfilled, and they can all see the purity and adornment of the Buddha land, everything arises naturally, like the seven-jeweled palaces in the second Trayastrimsa Heaven (Trayastrimsa Heaven: the second heaven in the desire realm of Buddhism). The people there all see the peaceful and beautiful land, and those who are reborn in that Buddha land all seek the highest aspirations, aspiring to the Mahayana Dharma. Pure King Tathagata will live for ten thousand years, and after his Parinirvana (Parinirvana: the passing away of a Buddha), his teachings will remain for billions of years. Near the time of the Buddha's passing, there will be a Bodhisattva named Wencheng, and the Buddha will give him a prophecy: 'After my Parinirvana, this Bodhisattva Wencheng will become a Buddha, named Universal Attainment Tathagata (Tathagata: one of the titles of a Buddha), the Truly Enlightened One (the Truly Enlightened One: one of the virtues of a Buddha), the Perfectly Enlightened One (the Perfectly Enlightened One: the wisdom of a Buddha), Accomplished in Knowledge and Conduct (Accomplished in Knowledge and Conduct: the practice of a Buddha), the Well-Gone One (the Well-Gone One: one of the virtues of a Buddha), the Knower of the World (the Knower of the World: the wisdom of a Buddha), the Un'
上士、道法御、天人師，號佛、世尊。』」
時，族姓子仁賢從虛空下，稽首佛足，白佛言：「佛是我師，導御善道。唯世尊！我與無數億百千人，歸命等正覺及法、比丘僧。若如來本無，諸佛本無無異，其如者無壞，如者無動、如者無想念、如者無所起、如者無行、如者無二，如來本無亦復如是！我因是成就。」
於是賢者阿難問族姓子仁賢：「于如來法為何所得，乃說如來本無？今卿遠離於本無事？」
答曰：「一切法皆棄離，爾乃興如來法。于阿難意云何？如來皆了本無致等正覺，以故如來本無無壞者，我亦得之，一切人亦逮本無。唯賢者意云何？如來法為有二乎？唯阿難！法無二無二，有想者其識若干。所以者何？捐舍眾想乃成佛慧。」
爾時，阿難白佛言：「唯世尊！族姓子仁賢寧當復持本所幻化，迷惑諸天人不耶？」
佛告阿難：「於是仁賢入法智慧之幻。所以者何？用明智辯才故也。」
時，世尊告族姓子仁賢：「卿寧能化或諸天世人？」
對曰：「唯然！如佛所惑化，我亦如是。所以者何？解無我者是為大行，號有人名無壽命，無有人而言有人，如來無字亦不處道場。何所法中有去沒去，而說法有去來？教法無般泥洹而現泥洹法？是故世尊說平等行，便
【現代漢語翻譯】 現代漢語譯本：『最上等的導師，引導眾生修行，是天人的老師，被稱為佛、世尊。』
當時，一位名叫仁賢的族姓子從虛空中下來，向佛陀的腳稽首，對佛說：『佛是我的老師，引導我走向善道。世尊！我和無數億百千人，都歸命于等正覺（Samyak-sambuddha，意為正等覺悟）、法（Dharma，意為佛法）、比丘僧（Bhiksu-samgha，意為出家僧團）。如果如來（Tathagata，意為佛的稱號）的本性是空無，諸佛的本性也與空無無異，那麼這種空無的本性是不會壞滅的，是不會動搖的，是沒有念想的，是沒有生起的，是沒有行為的，是無二的，如來的本性也是如此！我因此而成就。』
於是，賢者阿難問族姓子仁賢：『你從如來法中得到了什麼，竟然說如來的本性是空無？現在你已經遠離了空無的說法嗎？』
他回答說：『一切法都應該捨棄，這樣才能興起如來法。阿難，你認為如何？如來完全了悟了空無的本性，才證得等正覺，因此如來的空無本性是不會壞滅的，我也得到了這種領悟，一切人也都能達到空無的境界。賢者，你認為如何？如來法是有二種嗎？阿難！法是無二無別的，有分別唸的人，其認識就會有所不同。為什麼呢？捨棄一切分別念才能成就佛的智慧。』
當時，阿難對佛說：『世尊！這位族姓子仁賢難道還會繼續執著他原先所幻化的東西，迷惑諸天人嗎？』
佛告訴阿難：『這位仁賢已經進入了法智慧的幻化境界。為什麼呢？因為他運用了明智的辯才。』
這時，世尊告訴族姓子仁賢：『你能夠幻化諸天世人嗎？』
他回答說：『是的！就像佛所幻化的一樣，我也能如此。為什麼呢？理解無我（Anatman，意為無我）是偉大的修行，被稱為有人名而無壽命，沒有人卻說有人，如來沒有文字，也不在道場。在什麼法中有去和沒去，卻說有去來？教法沒有般涅槃（Parinirvana，意為完全的涅槃）卻示現涅槃法？所以世尊說平等行，就』
【English Translation】 English version: 『The supreme guide, the one who leads beings in practice, the teacher of gods and humans, is called Buddha, the World Honored One.』
At that time, a clansman named Renxian descended from the sky, bowed at the Buddha's feet, and said to the Buddha: 『Buddha is my teacher, guiding me towards the path of goodness. World Honored One! I, along with countless billions of people, take refuge in Samyak-sambuddha (Perfect Enlightenment), the Dharma (Buddhist teachings), and the Bhiksu-samgha (monastic community). If the Tathagata (Buddha's title) is fundamentally non-existent, and the Buddhas are also fundamentally non-existent, then this non-existence is indestructible, unmoving, without thought, without arising, without action, and without duality, and the nature of the Tathagata is also like this! I have achieved this because of this.』
Then, the wise Ananda asked the clansman Renxian: 『What have you gained from the Tathagata's teachings that you say the Tathagata is fundamentally non-existent? Have you now abandoned the idea of non-existence?』
He replied: 『All dharmas (phenomena) should be abandoned, and then the Tathagata's teachings can arise. Ananda, what do you think? The Tathagata fully understood the nature of non-existence and attained Perfect Enlightenment, therefore the Tathagata's non-existence is indestructible. I have also attained this understanding, and all people can also reach the state of non-existence. Wise one, what do you think? Are there two kinds of Tathagata's teachings? Ananda! The Dharma is non-dual and without difference. Those who have discriminating thoughts will have different understandings. Why is this? Abandoning all discriminating thoughts leads to the wisdom of the Buddha.』
At that time, Ananda said to the Buddha: 『World Honored One! Will this clansman Renxian continue to cling to his original illusions and confuse the gods and humans?』
The Buddha told Ananda: 『This Renxian has entered the illusion of the wisdom of the Dharma. Why is this? Because he uses his intelligent eloquence.』
Then, the World Honored One said to the clansman Renxian: 『Can you transform gods and humans?』
He replied: 『Yes! Just as the Buddha transforms, so can I. Why is this? Understanding Anatman (no-self) is a great practice, called having a name but no life, saying there is someone when there is no one, the Tathagata has no words and is not in the Bodhimanda (place of enlightenment). In what Dharma is there going and not going, yet it is said there is coming and going? The teachings do not have Parinirvana (complete Nirvana) yet they show the Dharma of Nirvana? Therefore, the World Honored One speaks of equal practice, then』
能化惑諸天世人，為說如來功德平等。」
時，佛贊族姓子仁賢：「善哉善哉，仁賢！如卿所說，為大化惑說無音聲法。」
時仁賢從佛求出家。佛告彌勒菩薩：「汝下幻士鬢髮，令作沙門。」彌勒受教，即使仁賢為出家。志已還白佛言：「唯然世尊！是非菩薩形貌色像，亦非沙門。所以者何？其有菩薩成諸通慧，處於三界教化群生，是為菩薩出家也。」說是語時，五千人發無上正真道意，二百比丘漏盡意解。
爾時賢者阿難白佛言：「當何名斯經，以何奉行之？」
佛告阿難：「是經名『授幻士仁賢決』，又名『稍入至佛道』。」佛言：「阿難！其有菩薩欲得見佛，為一切故，當受是經持諷誦讀，當曠其志為他人說。所以者何？其於是法菩薩求道，是為大乘平等經法，以故是經名曰『稍入道義』。」
佛告阿難：「我以是經囑累汝，心念口諷，執持經卷，若聞奉行，眾惡反趣，當知其人曾見五百佛然後得佛道。」
時，族姓子仁賢白佛言：「其受是經，皆本功德。唯然世尊！我本亦學。所以者何？聞是經者，皆前善本善權，我心如是！」
佛說經已，族姓子仁賢、比丘賢者阿難，一切眾會，諸天、龍、神、阿須倫、世間人民，聞經歡喜，稽首而退。
佛說幻士仁
【現代漢語翻譯】 現代漢語譯本：能化解迷惑諸天和世人的困惑，為他們宣說如來功德的平等性。 當時，佛陀讚歎族姓子仁賢說：『善哉善哉，仁賢！正如你所說，這是為那些被迷惑的人宣說無音聲的法。』 當時，仁賢向佛陀請求出家。佛陀告訴彌勒菩薩：『你剃去這位幻士的頭髮，讓他成為沙門。』彌勒接受教誨，立即讓仁賢出家。仁賢出家后，又稟告佛陀說：『世尊，他並非菩薩的形貌和色相，也非沙門。這是為什麼呢？因為菩薩成就各種神通智慧，處於三界教化眾生，這才是菩薩的出家。』當說這些話時，五千人發起了無上正真道的心意，二百位比丘漏盡了煩惱，心意解脫。 這時，賢者阿難向佛陀請示說：『這部經應當叫什麼名字，我們應當如何奉行呢？』 佛陀告訴阿難：『這部經名為《授幻士仁賢決》，又名《稍入至佛道》。』佛陀說：『阿難，如果有菩薩想要見到佛，爲了利益一切眾生，應當接受這部經，持誦讀誦，並且廣闊心胸為他人宣說。這是為什麼呢？因為菩薩通過這部法求道，這是大乘平等經法，因此這部經名為《稍入道義》。』 佛陀告訴阿難：『我將這部經囑託給你，要用心念誦，口中諷誦，執持經卷。如果有人聽聞並奉行，眾惡都會反轉，應當知道這個人曾經見過五百位佛，然後才能成就佛道。』 當時，族姓子仁賢稟告佛陀說：『凡是接受這部經的人，都是因為他們本有的功德。世尊，我本來也是學習過這些的。這是為什麼呢？因為聽聞這部經的人，都是因為他們過去善的根本和善的方便，我的心就是這樣認為的！』 佛陀說完這部經后，族姓子仁賢、比丘賢者阿難，以及所有在場的聽眾，包括諸天、龍、神、阿修羅（Asura，一種神道生物）、世間人民，聽聞佛經后都非常歡喜，向佛陀頂禮後退下。 佛陀宣說了《幻士仁賢經》。
【English Translation】 English version: 'Able to transform and enlighten the confused gods and people of the world, proclaiming to them the equality of the Tathagata's merits.' At that time, the Buddha praised the clansman Renxian, saying: 'Excellent, excellent, Renxian! As you have said, this is to proclaim the Dharma without sound to those who are confused.' At that time, Renxian requested to leave home from the Buddha. The Buddha told Bodhisattva Maitreya: 'Shave the hair of this illusionist and make him a Shramana (monk).' Maitreya accepted the teaching and immediately had Renxian leave home. After leaving home, Renxian reported to the Buddha, saying: 'World Honored One, he does not have the appearance and form of a Bodhisattva, nor is he a Shramana. Why is that? Because a Bodhisattva achieves various supernatural powers and wisdom, and teaches sentient beings in the three realms, this is the Bodhisattva's leaving home.' When these words were spoken, five thousand people generated the intention for the unsurpassed, true, and correct path, and two hundred Bhikkhus (monks) exhausted their afflictions and attained liberation of mind. At this time, the wise Ananda asked the Buddha: 'What should this sutra be called, and how should we practice it?' The Buddha told Ananda: 'This sutra is named 「The Determination for the Illusionist Renxian,」 and also named 「Gradually Entering the Path to Buddhahood.」' The Buddha said: 'Ananda, if there is a Bodhisattva who wishes to see the Buddha, for the benefit of all sentient beings, they should accept this sutra, uphold it, recite it, and widely proclaim it to others. Why is that? Because Bodhisattvas seek the path through this Dharma, this is the Great Vehicle's equal Dharma, therefore this sutra is named 「Gradually Entering the Meaning of the Path.」' The Buddha told Ananda: 'I entrust this sutra to you, you should recite it in your mind, chant it with your mouth, and hold onto the sutra scroll. If someone hears and practices it, all evils will be reversed, and you should know that this person has seen five hundred Buddhas before attaining Buddhahood.' At that time, the clansman Renxian reported to the Buddha, saying: 'All who accept this sutra do so because of their inherent merits. World Honored One, I have also learned these things before. Why is that? Because those who hear this sutra do so because of their past good roots and skillful means, this is what I believe!' After the Buddha finished speaking this sutra, the clansman Renxian, the wise Bhikkhu Ananda, and all those present, including the gods, dragons, spirits, Asuras, and the people of the world, were very happy upon hearing the sutra, bowed to the Buddha, and withdrew. The Buddha spoke the 'Illusionist Renxian Sutra'.