T12n0331_佛說無畏授所問大乘經
大正藏第 12 冊 No. 0331 佛說無畏授所問大乘經
No. 331 [Nos. 310(28), 330]
佛說無畏授所問大乘經卷上
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉 詔譯
如是我聞：
一時世尊在舍衛國祇樹給孤獨園，與大苾芻眾千二百五十人俱，皆是阿羅漢——諸漏已盡，無復煩惱，心善解脫、慧善解脫，如大龍王，所作已辦，棄諸重擔，隨得己利，盡諸有結，正智解脫，諸心寂靜，皆到彼岸——唯一補特伽羅，所謂阿難。
復有五百大菩薩眾——悉得一切陀羅尼門及三摩地門，皆是一生補處。
時舍衛城有一長者名無畏授，大富自在，有大財寶，積諸受用，庫藏充滿，金、銀、琉璃、真珠、珊瑚、螺貝寶等皆悉具足，廣有車乘、象、馬、牛、羊，復多眷屬、奴婢、僕從、執事人等及諸朋友。
一時，無畏授與五百長者而共集會，潛相謂言：「諸仁者！遇佛出世斯為難事，人身難得，時難契會，于佛教中凈信極難。舍家出家，成苾芻相，此亦為難，修行復難。彼諸有情知恩念報而復甚難，但能少分施作尚不壞失，何況廣多？又，諸有情若於如來教中能生凈信，信已復能依教修行，極為難事。又諸有
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，世尊在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與一千二百五十位大比丘（bhikṣu）眾在一起，他們都是阿羅漢（arhat）——諸漏已盡，不再有煩惱，心善解脫、慧善解脫，如同大龍王一般，所作已辦，捨棄了一切重擔，隨順獲得了自己的利益，斷盡了一切有結，以正智解脫，諸心寂靜，都已到達彼岸——只有一位補特伽羅（pudgala），即阿難（Ānanda）。 又有五百位大菩薩（bodhisattva）眾——都已獲得一切陀羅尼門（dhāraṇī）及三摩地門（samādhi），都是一生補處（ekajāti-pratibaddha）。 當時，舍衛城有一位長者（gṛhapati）名叫無畏授（Abhayadatta），他非常富有，擁有大量財富，積聚了各種享用之物，庫藏充滿，金、銀、琉璃、珍珠、珊瑚、螺貝等寶物都應有盡有，還有大量的車乘、象、馬、牛、羊，以及眾多的眷屬、奴婢、僕從、執事人員和朋友。 一時，無畏授與五百位長者一起聚會，私下裡相互說道：『諸位仁者！遇到佛陀出世是極為難得的事情，人身難得，時機難遇，在佛教中生起凈信更是難上加難。捨棄家庭出家，成為比丘的形象，這也是很難的，修行更是難上加難。那些有情眾生知道感恩並報答恩情更是難上加難，即使能做少許的施捨也不算壞事，更何況是廣大的施捨呢？此外，如果眾生能在如來的教法中生起凈信，信奉之後又能依教奉行，這更是難上加難。還有，如果眾生能'
【English Translation】 English version Thus have I heard: At one time, the World Honored One was in the Jeta Grove, Anathapindika's Park in Śrāvastī, together with a great assembly of twelve hundred and fifty bhikṣus (monks), all of whom were arhats (enlightened beings) – their outflows were exhausted, they had no more afflictions, their minds were well liberated, their wisdom was well liberated, like great dragon kings, they had done what needed to be done, they had cast off all heavy burdens, they had attained their own benefit, they had exhausted all fetters of existence, they were liberated by right knowledge, their minds were peaceful, and they had all reached the other shore – except for one pudgala (person), namely Ānanda. There were also five hundred great bodhisattvas (enlightenment beings) – all of whom had attained all the dhāraṇī (mantra) gates and samādhi (meditative absorption) gates, and were all bound to only one more birth. At that time, in the city of Śrāvastī, there was a gṛhapati (householder) named Abhayadatta (Fearless Giver), who was very wealthy and had great riches, accumulated various possessions, his storehouses were full, and he had gold, silver, lapis lazuli, pearls, coral, conch shells, and other treasures in abundance, as well as many vehicles, elephants, horses, cattle, and sheep, and many relatives, servants, attendants, officials, and friends. At one time, Abhayadatta and five hundred other householders gathered together, and they secretly said to each other: 『Virtuous ones! It is a rare thing to encounter the appearance of a Buddha in the world, it is difficult to obtain a human body, it is difficult to meet the right time, and it is extremely difficult to generate pure faith in the Buddha's teachings. To leave home and become a bhikṣu is also difficult, and to practice is even more difficult. It is even more difficult for sentient beings to know and repay kindness, even if they can give a little, it is not bad, let alone giving a lot? Furthermore, if sentient beings can generate pure faith in the Tathagata's teachings, and after having faith, can practice according to the teachings, this is extremely difficult. Also, if sentient beings can』
情若能莊嚴如來教法，復能解脫輪迴，極為難事。是故，我等不應于聲聞乘及緣覺乘中趣求涅槃，應于無上大乘法中趣求涅槃。」
於是，眾會以如是事互言議已，咸悉發起廣大勝心，皆言：「我今悉于無上大乘法中趣求涅槃，不樂聲聞、緣覺之乘。」
時無畏授與五百長者俱共圍繞出舍衛城，詣世尊所。到已，頭面禮世尊足，右繞七匝，退坐一面。
爾時，世尊知是事已，故謂無畏授等五百長者言：「汝諸長者以何緣故來詣如來、應供、正等正覺所？」
時無畏授等五百長者悉從座起，偏袒一肩，右膝著地，向佛合掌頂禮，白言：「世尊！我等曏者共會一處，潛相謂言：『遇佛出世斯為難事，人身難得，時難契會，于佛教中凈信極難。舍家出家，成苾芻相，此亦為難，修行復難。彼諸有情知恩念報而復甚難，但能少分施作尚不壞失，何況廣多？又，諸有情若於如來教中能生凈信，信已復能依教修行，極為難事。又，諸有情若能莊嚴如來教法，復能解脫輪迴，極為難事。我等今時不應于聲聞乘及緣覺乘中趣求涅槃，應于無上大乘法中趣求涅槃。』世尊！我等以如是事互言議已，咸悉發起廣大勝心，皆于無上大乘法中趣求涅槃，不樂聲聞、緣覺之乘。我等乘此緣故，來詣如來、應供、正等正覺
【現代漢語翻譯】 現代漢語譯本：如果能夠莊嚴如來的教法，又能解脫輪迴，這是極其困難的事情。因此，我們不應該在聲聞乘和緣覺乘中尋求涅槃，而應該在無上大乘法中尋求涅槃。 於是，大眾在這樣的討論之後，都發起了廣大的殊勝心，都說：『我們現在都要在無上大乘法中尋求涅槃，不樂於聲聞、緣覺的乘法。』 當時，無畏授和五百位長者一起，被眾人圍繞著離開了舍衛城，前往世尊所在的地方。到達后，他們以頭面禮拜世尊的腳，右繞七圈，然後退坐在一旁。 這時，世尊知道這件事後，就對無畏授等五百位長者說：『你們這些長者因為什麼緣故來到如來、應供、正等正覺這裡？』 當時，無畏授等五百位長者都從座位上站起來，袒露右肩，右膝著地，向佛合掌頂禮，說道：『世尊！我們剛才聚在一起，私下議論說：『遇到佛陀出世是很難的事情，人身難得，時機難遇，在佛教中產生凈信極其困難。捨棄家庭出家，成為比丘的形象，這也是很難的，修行也很難。那些有情眾生知道恩情並報答恩情更是難上加難，即使能做少許的施捨也不容易失去，更何況是廣大的施捨呢？還有，如果眾生能在如來的教法中生起凈信，信了之後又能按照教法修行，這是極其困難的事情。還有，如果眾生能夠莊嚴如來的教法，又能解脫輪迴，這是極其困難的事情。我們現在不應該在聲聞乘和緣覺乘中尋求涅槃，而應該在無上大乘法中尋求涅槃。』世尊！我們因為這樣的討論，都發起了廣大的殊勝心，都在無上大乘法中尋求涅槃，不樂於聲聞、緣覺的乘法。我們因為這個緣故，來到如來、應供、正等正覺這裡。
【English Translation】 English version: If one can adorn the Tathagata's (如來) teachings and also liberate oneself from the cycle of rebirth (輪迴), it is an extremely difficult thing. Therefore, we should not seek Nirvana (涅槃) in the Sravaka (聲聞) Vehicle or the Pratyekabuddha (緣覺) Vehicle, but should seek Nirvana in the unsurpassed Mahayana (大乘) Dharma. Then, after such discussions, the assembly all generated vast and superior minds, saying: 'We will now all seek Nirvana in the unsurpassed Mahayana Dharma, and are not pleased with the Sravaka or Pratyekabuddha Vehicles.' At that time, Anabhaya-datta (無畏授) and five hundred elders, surrounded by the crowd, left Sravasti (舍衛城) and went to where the World Honored One (世尊) was. Having arrived, they bowed their heads to the feet of the World Honored One, circumambulated him seven times to the right, and then retreated to sit on one side. At this time, the World Honored One, knowing this matter, said to Anabhaya-datta and the five hundred elders: 'For what reason have you elders come to the Tathagata, the Arhat (應供), the Samyak-sambuddha (正等正覺)?' At that time, Anabhaya-datta and the five hundred elders all rose from their seats, bared their right shoulders, knelt on their right knees, and, with palms together, bowed to the Buddha, saying: 'World Honored One! We were just gathered together, privately discussing: 'It is a difficult thing to encounter the Buddha's appearance in the world, it is difficult to obtain a human body, it is difficult to meet the right time, and it is extremely difficult to generate pure faith in the Buddha's teachings. To leave home and become a Bhiksu (苾芻), this is also difficult, and cultivation is also difficult. It is even more difficult for those sentient beings to know and repay kindness, even if they can do a little bit of giving, it is not easy to lose, let alone a great deal? Also, if sentient beings can generate pure faith in the Tathagata's teachings, and after believing, can also cultivate according to the teachings, this is an extremely difficult thing. Also, if sentient beings can adorn the Tathagata's teachings and also liberate themselves from the cycle of rebirth, it is an extremely difficult thing. We should not seek Nirvana in the Sravaka Vehicle or the Pratyekabuddha Vehicle, but should seek Nirvana in the unsurpassed Mahayana Dharma.' World Honored One! Because of such discussions, we have all generated vast and superior minds, and are all seeking Nirvana in the unsurpassed Mahayana Dharma, and are not pleased with the Sravaka or Pratyekabuddha Vehicles. It is for this reason that we have come to the Tathagata, the Arhat, the Samyak-sambuddha.'
所。世尊！諸菩薩摩訶薩欲證阿耨多羅三藐三菩提者，當云何住？復云何學？云何修行？」
爾時，世尊贊無畏授等五百長者言：「善哉，善哉。汝諸長者！甚善，甚善。汝今能為安住阿耨多羅三藐三菩提故來詣如來、應供、正等正覺所。汝等諦聽，極善作意，今為汝說。」時無畏授等五百長者受教而聽。
佛言：「諸長者！若菩薩摩訶薩欲證阿耨多羅三藐三菩提者，如其所住，當如是學、如是修行。
「又，若菩薩摩訶薩欲證阿耨多羅三藐三菩提者，應於一切有情起大悲心、普遍親近、廣為攝受、觀察施作。而菩薩摩訶薩于自身命不應愛著，所有舍宅、妻子、眷屬、飲食、衣服、乘馭、床座、珍寶、財谷、香華、燈涂，乃至一切受用樂具，悉不應著。何以故？多諸有情愛著身命故廣造罪業，彼彼所作業成熟已，墮在惡趣、地獄中生。若於一切有情起大悲心、于自身命不愛著故，即於一切善趣中生。諸長者！是故菩薩摩訶薩欲證阿耨多羅三藐三菩提者，於一切有情起大悲心、于自身命不生愛著，所有舍宅、妻子、眷屬、飲食、衣服、乘馭、床座、珍寶、財谷、香華、燈涂，乃至一切受用樂具，悉不愛著已，然後自舍一切，廣行惠施不求果報，安住戒行三相清凈，修諸忍辱堪能具足，一切有情於己所
【現代漢語翻譯】 現代漢語譯本：世尊！諸位菩薩摩訶薩（菩薩中的大菩薩）想要證得阿耨多羅三藐三菩提（無上正等正覺）的話，應當如何安住？又應當如何學習？如何修行呢？ 那時，世尊讚歎無畏授等五百位長者說：『好啊，好啊。你們這些長者！很好，很好。你們現在爲了安住于阿耨多羅三藐三菩提的緣故，來到如來、應供、正等正覺這裡。你們仔細聽，好好用心，現在為你們解說。』當時，無畏授等五百位長者接受教誨，專心聽講。 佛說：『諸位長者！如果菩薩摩訶薩想要證得阿耨多羅三藐三菩提，就應當按照所安住的，這樣學習、這樣修行。 『還有，如果菩薩摩訶薩想要證得阿耨多羅三藐三菩提，應當對一切有情（眾生）生起大悲心，普遍親近，廣泛攝受，觀察並施予幫助。而菩薩摩訶薩不應該貪愛自己的生命，對於所有的房舍、妻子、眷屬、飲食、衣服、車乘、床座、珍寶、財物、穀物、香花、燈燭，乃至一切受用享樂的器具，都不應該執著。為什麼呢？因為許多有情貪愛自己的生命，所以廣泛造作罪業，他們所造的業成熟后，就會墮入惡趣、地獄中受生。如果對一切有情生起大悲心，不貪愛自己的生命，就會在一切善趣中受生。諸位長者！因此，菩薩摩訶薩想要證得阿耨多羅三藐三菩提，就應當對一切有情生起大悲心，不貪愛自己的生命，對於所有的房舍、妻子、眷屬、飲食、衣服、車乘、床座、珍寶、財物、穀物、香花、燈燭，乃至一切受用享樂的器具，都不執著，然後捨棄一切，廣泛地行佈施而不求回報，安住于戒行，保持身口意三方面的清凈，修習忍辱，能夠圓滿具足，對於一切有情對自己所做的
【English Translation】 English version: 'World Honored One! If Bodhisattva Mahasattvas (great Bodhisattvas) wish to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), how should they abide? How should they learn? And how should they practice?' At that time, the World Honored One praised the five hundred elders, headed by Fearless Giver, saying: 'Excellent, excellent. You elders! Very good, very good. You have come to the Tathagata, the Arhat, the Samyak-sambuddha, for the sake of abiding in Anuttara-samyak-sambodhi. Listen carefully, pay close attention, and I will now explain it to you.' Then, the five hundred elders, headed by Fearless Giver, received the teaching and listened attentively. The Buddha said: 'Elders! If Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi, they should learn and practice in accordance with how they abide. 'Furthermore, if Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi, they should generate great compassion for all sentient beings, universally approach them, broadly embrace them, observe and act to help them. And Bodhisattva Mahasattvas should not be attached to their own lives, nor should they be attached to their houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, or even all the instruments of enjoyment. Why? Because many sentient beings are attached to their own lives, they widely create karmic offenses. When the karma they have created matures, they will fall into evil realms and be born in hell. If one generates great compassion for all sentient beings and is not attached to one's own life, one will be born in all good realms. Elders! Therefore, if Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi, they should generate great compassion for all sentient beings, not be attached to their own lives, not be attached to their houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, or even all the instruments of enjoyment. Then, they should give up everything, widely practice giving without seeking reward, abide in the precepts, maintain the purity of body, speech, and mind, cultivate patience, be able to fully possess it, and for all sentient beings, what they have done to oneself.'
作不饒益事悉能忍伏。被大精進堅固甲冑，若身、若命悉能棄捨，安住寂靜，心一境性，遠離散亂。勝慧抉擇諸善法分，不起我人、眾生、壽者、士夫、補特伽羅、意生等見，廣為一切作諸勝行，為一切有情作意行施、為一切有情作意護戒、為一切有情作意行忍、為一切有情作意發起堅固精進、為一切有情作意安住諸勝定門、為一切有情作意修慧、為一切有情習學一切善巧方便。」
爾時，無畏授等五百長者俱白佛言：「世尊！我等昔來於自身命皆生愛著，所有舍宅、妻子、眷屬、飲食、衣服、乘馭、床座、珍寶、財谷、香華、燈涂，乃至一切受用樂具，悉生愛著。世尊！菩薩摩訶薩作何觀察，能于身命乃至一切受用樂具不生愛著？愿佛為說。」
爾時，世尊告無畏授等五百長者言：「菩薩摩訶薩以無數種相觀察于身。何等無數？所謂：此身不實，緣法合集，如極微聚，從頂至足次第破壞；彼九竅門及諸毛孔不凈流溢，猶如蟻聚；蛇毒止中，蛇毒違害；如怨敵、如猿猴，多所損惱；如極惡友，常起諍競；身如聚沫，不可撮摩；又如水泡，旋有即壞；又如陽焰，渴愛所生；又如芭蕉，中無堅實；又如幻化，從虛妄起；又如王者，多種教令；又如怨對，常來伺便；又如盜賊，無有信義；又如殺者，極難調製；
【現代漢語翻譯】 現代漢語譯本 能忍受一切不利的事情。披上堅固的大精進鎧甲，無論是身體還是生命都能捨棄，安住于寂靜，心專注於一境，遠離散亂。以殊勝的智慧抉擇各種善法，不起我、人、眾生、壽者、士夫（指人）、補特伽羅（指個體）、意生（指意生身）等見解，廣泛地為一切眾生行持殊勝的行為，為一切有情眾生髮願行佈施，為一切有情眾生髮愿守護戒律，為一切有情眾生髮願行忍辱，為一切有情眾生髮愿發起堅固的精進，為一切有情眾生髮愿安住于各種殊勝的禪定之門，為一切有情眾生髮愿修習智慧，為一切有情眾生學習一切善巧方便。 當時，無畏授等五百位長者一同對佛說：『世尊！我們過去一直對自己的身命都生起愛著，對於所有的房舍、妻子、眷屬、飲食、衣服、車乘、床座、珍寶、財物、穀物、香花、燈油，乃至一切受用享樂的器具，都生起愛著。世尊！菩薩摩訶薩是如何觀察，才能對身命乃至一切受用享樂的器具不生愛著呢？希望佛陀為我們解說。』 當時，世尊告訴無畏授等五百位長者說：『菩薩摩訶薩以無數種方式觀察身體。是哪些無數種方式呢？所謂：這個身體不是真實的，是因緣和合而成的，就像極小的微塵聚集在一起，從頭頂到腳依次會壞滅；它的九個孔竅和毛孔不斷流出不凈之物，就像螞蟻窩一樣；它像蛇毒一樣，有時會帶來危害；它像怨敵、像猿猴一樣，會帶來許多損害和煩惱；它像極惡的朋友一樣，常常引起爭鬥；身體像泡沫一樣，無法抓取和觸控；又像水泡一樣，很快就會破滅；又像陽焰一樣，是因渴愛而產生的；又像芭蕉樹一樣，中間沒有堅實的東西；又像幻化一樣，是從虛妄中產生的；又像國王一樣，有多種命令；又像怨家一樣，常常伺機而動；又像盜賊一樣，沒有信義；又像殺人者一樣，極難調伏；』
【English Translation】 English version They can endure all unbeneficial actions. They are clad in the firm armor of great diligence, and can abandon both body and life. They dwell in tranquility, with their minds focused on a single point, free from distraction. With superior wisdom, they discern the various aspects of virtuous practices, not giving rise to views of self, person, sentient being, life-span, individual (purusha), personality (pudgala), or mind-born (manomaya). They extensively perform superior actions for all beings, aspiring to practice generosity for all sentient beings, aspiring to uphold precepts for all sentient beings, aspiring to practice patience for all sentient beings, aspiring to arouse firm diligence for all sentient beings, aspiring to abide in the various gates of superior samadhi for all sentient beings, aspiring to cultivate wisdom for all sentient beings, and aspiring to learn all skillful means for all sentient beings. At that time, five hundred elders, led by Fearless Giving, said to the Buddha, 'World Honored One! In the past, we have always been attached to our own lives, and we are attached to all our houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, and even all the instruments of enjoyment. World Honored One! How does a Bodhisattva Mahasattva observe so that they do not become attached to their lives or even all the instruments of enjoyment? We wish that the Buddha would explain this to us.' At that time, the World Honored One said to the five hundred elders, led by Fearless Giving, 'Bodhisattva Mahasattvas observe the body in countless ways. What are these countless ways? They are: this body is not real, it is a collection of causes and conditions, like a gathering of extremely small particles, which will gradually break down from the top of the head to the feet; its nine orifices and pores constantly discharge impurities, like an anthill; it is like snake venom, sometimes causing harm; it is like an enemy, like a monkey, causing much damage and trouble; it is like an extremely bad friend, constantly causing conflict; the body is like foam, impossible to grasp or touch; it is like a water bubble, quickly breaking; it is like a mirage, arising from thirst; it is like a banana tree, without any solid core; it is like an illusion, arising from falsehood; it is like a king, with many commands; it is like an enemy, always seeking an opportunity; it is like a thief, without trustworthiness; it is like a killer, extremely difficult to tame;'
如惡知識，常不歡喜；如破法者，隱沒慧命；又如邪朋，減失善法；又如空聚，離於主宰；又如瓦器，終歸破壞；如小便坑，不凈充滿；如大便處，常多滓穢；又如食啖諸不凈鬼，及蛆蟲、狗等，樂臭穢中；又如廣積穢物，遠聞其臭；如惡瘡皰難合其竅，痛不可忍；又如毒箭，入身酸楚；如惡家主，難為侍養；又如朽舍及如漏船，雖假修治，旋歸散壞；又如坯器，難為固惜；又如惡友，常假將護；如河岸樹，風所動搖；如大河流，終歸死海；又如客舍，多種違惱；如無主舍，無所攝屬；如巡警人，常專撿察；又如邊方，多所侵嬈；如積沙處，漸當減下；如火蔓延；如海難渡；如地難平；如蛇置篋，隨生損害；又如嬰兒，常須存愛；又如破器，無所堪用；如惡方處，常虞壞亂；如雜毒食，常當遠離；如求丐人得種種物，得已旋棄；又如大車，負極重等。唯，諸智者！於法覺了應如是知。
佛說無畏授所問大乘經卷上 大正藏第 12 冊 No. 0331 佛說無畏授所問大乘經
佛說無畏授所問大乘經卷中
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣法護等奉 詔譯
「複次，長者！菩薩摩訶薩觀察此身，最初何因之所成立？謂依父母精血合集生起彼因。復由受其飲食，食已變
【現代漢語翻譯】 現代漢語譯本 如同惡知識，總是令人不歡喜；如同破壞佛法的人，會隱沒智慧的生命；又如同邪惡的朋友，會減少善法；又如同空無一物的聚集，沒有主宰；又如同瓦器，最終會破損；如同小便坑，充滿不潔凈；如同大便處，總是充滿污穢；又如同吃食各種不凈之物的鬼、蛆蟲、狗等，喜歡在臭穢之中；又如同大量堆積污穢之物，遠遠就能聞到臭味；如同惡瘡膿皰難以癒合，疼痛難忍；又如同毒箭，射入身體會感到痠痛；如同惡劣的家主，難以侍奉供養；又如同朽壞的房屋和漏水的船，即使勉強修補，很快又會散壞；又如同未燒製的陶器，難以珍惜；又如同惡友，總是虛情假意地關懷；如同河岸邊的樹木，被風吹動搖擺；如同大河流，最終會流入死海；又如同客棧，會產生各種不愉快；如同無主的房屋，沒有歸屬；如同巡邏的警察，總是專門檢查；又如同邊境地區，經常受到侵擾；如同堆積沙子的地方，會逐漸減少；如同火勢蔓延；如同大海難以渡過；如同土地難以平整；如同把蛇放在箱子里，會帶來損害；又如同嬰兒，需要經常關愛；又如同破損的器物，沒有什麼用處；如同不好的地方，經常擔心發生禍亂；如同摻雜毒藥的食物，應當遠離；如同乞丐得到各種東西，得到后又拋棄；又如同大車，承載著極重的貨物。唯有，各位智者！對於佛法的覺悟應當像這樣理解。
『再者，長者！菩薩摩訶薩觀察這個身體，最初是由什麼原因形成的？是依靠父母的精血結合而產生。又因為接受飲食，吃下後會發生變化。
【English Translation】 English version Like evil teachers, they are always displeasing; like those who destroy the Dharma, they obscure the life of wisdom; like evil companions, they diminish good deeds; like an empty gathering, they have no master; like earthenware vessels, they will eventually break; like a urinal, it is filled with impurity; like a latrine, it is always full of filth; like ghosts, maggots, dogs, etc. that eat various unclean things, they delight in foulness; like a large accumulation of filth, its stench can be smelled from afar; like a festering sore that is difficult to heal, the pain is unbearable; like a poisoned arrow, it causes pain when it enters the body; like a bad householder, it is difficult to serve and support; like a dilapidated house and a leaky boat, even if they are repaired, they will soon fall apart; like unbaked pottery, it is difficult to cherish; like bad friends, they always pretend to care; like trees on the riverbank, they are swayed by the wind; like a great river, it eventually flows into the dead sea; like an inn, it causes various unpleasantries; like an ownerless house, it has no belonging; like a patrolling policeman, he is always inspecting; like a border region, it is often invaded; like a place where sand is piled up, it will gradually decrease; like a fire spreading; like a sea that is difficult to cross; like land that is difficult to level; like a snake placed in a box, it causes harm; like an infant, it needs constant love; like a broken vessel, it is useless; like a bad place, there is always fear of chaos; like food mixed with poison, it should be avoided; like a beggar who gets various things, and then discards them; like a large cart, it carries extremely heavy loads. Only, wise ones! You should understand the awakening to the Dharma in this way.
'Furthermore, elder! A Bodhisattva Mahasattva observes this body, what was the initial cause of its formation? It is formed by the combination of the parents' essence and blood. And also, by receiving food, after eating it, it changes.'
壞，旋聚即散，歸淡蔭藏，淡蔭流潤終歸不凈。然後火大增強，煮變成熟。后歸風力，由其風力各分滓重及與流潤——滓重所謂大、小便等，流潤謂血——血變成肉、肉成於脂、脂成於骨、骨成其髓、髓成其精，精等乃成此不凈身。菩薩觀此不凈身故，乃起思惟：此身多種合集，各別名相，謂三百骨、六十肪及膏相、合四百膜、五百肉團、六百腦、七百脈、九百筋、十六肋骨。復有三事內纏其腸，分生、熟、藏腸，有十六交絡而住，二千五百脈道透映一百七節；八十萬俱胝毛孔具有五根、九竅、七藏，不凈充滿；髓有一掬、腦有一掬、脂有三掬、淡蔭六掬、滓重六掬、風力隨遍、血有一斗，如是一切各各充滿。有七水脈而復圍繞，吸諸滋味，內火大增，熾然燒煮，逼切疲極，身脈汗流，是等諸相極難可見。此之臭穢不凈體相，是中雲何起增上愛？如求丐人得所用物，得已旋棄；又如大車，負極重等。唯，諸智者！於法覺了應如是知。」
即說頌曰：
「此身多種不凈聚， 愚無智者不了知， 強起增上愛著心， 如穢瓶破多穢氣。 耳、目、口、鼻皆穢物， 彼等何者為香潔？ 涎眵、結聹及涕洟， 諸蟲雜惡何生愛？ 譬如愚者取于炭， 勤力摩治欲令白， 炭盡力疲白莫成， 無
{ "translations": [ "現代漢語譯本：身體的構成是這樣的：最初的『壞』（指最初的物質），像旋風一樣聚集，然後又迅速消散，迴歸到淡薄的陰影狀態，這淡薄的陰影流動潤澤，最終歸於不凈。然後，火大的力量增強，將物質煮熟變成熟。之後，歸於風大的力量，風力將物質分為滓重和流潤兩部分——滓重指的是大小便等，流潤指的是血液——血液變成肉，肉變成脂肪，脂肪變成骨骼，骨骼產生骨髓，骨髓產生精液，精液等最終形成這個不凈的身體。菩薩觀察到這個不凈的身體，於是開始思考：這個身體是多種物質的集合，各有不同的名稱和形態，包括三百塊骨頭、六十處脂肪和膏狀物、四百層膜、五百個肉團、六百個腦組織、七百條脈絡、九百條筋、十六根肋骨。還有三件事物纏繞著腸道，分別是生腸、熟腸和藏腸，它們有十六處交錯連線，二千五百條脈道貫穿一百七個關節；八十萬俱胝（俱胝：古代印度計數單位，相當於千萬）個毛孔，具有五根、九竅、七藏，充滿了不凈之物；髓有一掬、腦有一掬、脂肪有三掬、淡陰有六掬、滓重有六掬、風力遍佈全身、血有一斗，像這樣，一切都各自充滿。有七條水脈環繞著，吸收各種滋味，體內的火大增強，熾熱地燃燒煮沸，逼迫得人疲憊不堪，身體脈絡汗流不止，這些現象都極難看到。這個臭穢不凈的身體，怎麼會產生強烈的愛戀呢？就像乞丐得到所用的東西，得到后又立刻拋棄；又像大車，承載著極重的負擔。唯有，各位智者！對於佛法覺悟了的人，應當這樣認識。」， "接著，佛陀說了偈頌：", "『這個身體是多種不凈之物的集合，愚癡沒有智慧的人不能明白，反而強烈地生起愛戀執著之心，就像破裂的穢瓶散發出許多污穢之氣。耳朵、眼睛、嘴巴、鼻子都是污穢之物，它們之中哪一個是香潔的呢？口水、眼屎、耳垢和鼻涕，以及各種蟲子和污穢之物，怎麼會產生愛戀呢？譬如愚蠢的人拿著木炭，努力摩擦想要讓它變白，木炭用盡了，力氣也耗盡了，卻不能使它變白，沒有智慧的人也是這樣。』" ], "english_translations": [ "English version: The formation of the body is like this: the initial 'bad' (referring to the initial matter), gathers like a whirlwind, then quickly dissipates, returning to a faint shadow state. This faint shadow flows and moistens, ultimately returning to impurity. Then, the power of the fire element increases, cooking and ripening the matter. Afterward, it returns to the power of the wind element, which divides the matter into dregs and fluids—the dregs refer to feces and urine, and the fluids refer to blood—blood becomes flesh, flesh becomes fat, fat becomes bone, bone generates marrow, marrow generates essence, and essence and so on ultimately form this impure body. A Bodhisattva, observing this impure body, begins to contemplate: this body is a collection of various substances, each with different names and forms, including three hundred bones, sixty places of fat and grease, four hundred layers of membranes, five hundred lumps of flesh, six hundred brain tissues, seven hundred veins, nine hundred tendons, and sixteen ribs. There are also three things that entwine the intestines, namely the raw intestine, the cooked intestine, and the storage intestine, which have sixteen intersections, two thousand five hundred pulse channels penetrating one hundred and seven joints; eight hundred thousand kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of pores, possessing five roots, nine orifices, and seven organs, filled with impurities; there is a handful of marrow, a handful of brain, three handfuls of fat, six handfuls of faint shadow, six handfuls of dregs, the power of wind pervades the whole body, and a dou (a unit of volume) of blood. Like this, everything is filled respectively. There are seven water channels surrounding, absorbing various flavors, the fire element within the body increases, burning and boiling fiercely, forcing one to be exhausted, the body's pulse and sweat flow incessantly, these phenomena are extremely difficult to see. How can one develop intense love for this foul and impure body? It is like a beggar who gets something to use, and then immediately discards it; or like a large cart, carrying an extremely heavy burden. Only, wise ones! Those who are enlightened to the Dharma should understand it in this way.", "Then, the Buddha spoke in verses:", "'This body is a collection of various impurities, the foolish and unwise cannot understand, but instead strongly arise love and attachment, like a broken foul bottle emitting much foul air. The ears, eyes, mouth, and nose are all foul things, which of them is fragrant and pure? Saliva, eye mucus, earwax, and snot, as well as various insects and foul things, how can love arise from them? For example, a foolish person takes charcoal, and diligently rubs it trying to make it white, the charcoal is used up, and the strength is exhausted, but it cannot be made white, so it is with the unwise.'" ] }
智妄貪亦如是。 如人意欲成潔凈， 多種修治於此身， 百轉沐浴及香涂， 身壞命終歸不凈。」
爾時，世尊復告無畏授等五百長者言：「長者當知，菩薩摩訶薩欲證阿耨多羅三藐三菩提者，觀察此身有四十四相。何等四十四？謂菩薩摩訶薩觀察此身誠所厭棄，菩薩觀身不可愛樂，以不饒益故；菩薩觀身極為臭穢，膿血滿故；菩薩觀身甚不堅牢，終破壞故；菩薩觀身體性羸劣，筋骨相聯故；菩薩觀身不凈，穢惡常流故，菩薩觀身如幻，愚夫異生強起虛妄、動亂相故；菩薩觀身多所漏失，以九竅門常流注故；菩薩觀身熾然燒爇，謂貪火所焚、瞋火猛聚、癡火闇冥故；菩薩觀身，貪、瞋、癡網常所蓋覆，愛網相續故；菩薩觀身竅穴所依，以九竅門及諸毛孔周遍流注，雜穢充故；菩薩觀身多種逼惱，四百四病常增損故；菩薩觀身是為窟宅，八萬四千戶蟲之所聚故；菩薩觀身無常，終歸死法故；菩薩觀身無知，於法不知故；菩薩觀身如器用，眾緣合成、終破壞故；菩薩觀身逼切，眾多憂惱故；菩薩觀身無歸趣，畢竟老、死故；菩薩觀身深隱，諂誑所行故；菩薩觀身如地，難平滿故；菩薩觀身如火，以所愛色隨繫著故；菩薩觀身無厭足，隨五欲故；菩薩觀身破壞，煩惱對礙故；菩薩觀身無定分位，以其利衰現
【現代漢語翻譯】 現代漢語譯本：智慧的虛妄和貪婪也是如此。就像有人想要變得潔凈，就對這個身體進行各種修飾，百般沐浴和塗抹香料，但身體最終會敗壞，生命終結時還是歸於不凈。 那時，世尊又告訴無畏授等五百位長者說：『長者們應當知道，菩薩摩訶薩想要證得阿耨多羅三藐三菩提（無上正等正覺）的人，會觀察這個身體有四十四種相狀。是哪四十四種呢？菩薩摩訶薩觀察這個身體，認為它實在令人厭惡；菩薩觀察身體，認為它不可愛樂，因為它沒有益處；菩薩觀察身體，認為它極其臭穢，充滿了膿血；菩薩觀察身體，認為它非常不堅固，最終會敗壞；菩薩觀察身體，認為它體性羸弱，筋骨相互連線；菩薩觀察身體，認為它不乾淨，污穢之物經常流出；菩薩觀察身體，認為它如幻象，愚癡的凡夫異生強行產生虛妄、動亂的現象；菩薩觀察身體，認為它多有漏失，因為九個孔竅經常流出；菩薩觀察身體，認為它熾熱燃燒，被貪慾之火焚燒，嗔恨之火猛烈聚集，愚癡之火黑暗不明；菩薩觀察身體，認為它常被貪、嗔、癡的羅網覆蓋，愛慾之網相續不斷；菩薩觀察身體，認為它是孔竅所依，因為九個孔竅和所有毛孔都遍佈流出，充滿雜穢；菩薩觀察身體，認為它有多種逼迫惱害，四百零四種疾病經常增減；菩薩觀察身體，認為它是窟宅，是八萬四千種蟲子聚集的地方；菩薩觀察身體，認為它是無常的，最終會歸於死亡；菩薩觀察身體，認為它是無知的，對佛法一無所知；菩薩觀察身體，認為它像器物，由眾多因緣和合而成，最終會敗壞；菩薩觀察身體，認為它逼迫切身，有眾多憂愁煩惱；菩薩觀察身體，認為它沒有歸宿，最終會衰老、死亡；菩薩觀察身體，認為它深藏隱蔽，是諂媚虛偽行為的場所；菩薩觀察身體，認為它像土地，難以平整填滿；菩薩觀察身體，認為它像火焰，因為對所愛的色相隨之執著；菩薩觀察身體，認為它不知滿足，隨順五欲；菩薩觀察身體，認為它會敗壞，因為煩惱的障礙；菩薩觀察身體，認為它沒有固定的位置，因為利益和衰敗會顯現。』
【English Translation】 English version: The delusion of wisdom and greed are also like this. Just as a person desires to become pure, they perform various treatments on this body, bathing and applying fragrances in many ways, but the body will eventually decay, and at the end of life, it will still return to impurity. At that time, the World Honored One further told the five hundred elders, including Fearless Giving, 『Elders, you should know that a Bodhisattva Mahasattva who wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) observes this body with forty-four aspects. What are these forty-four? A Bodhisattva Mahasattva observes this body and considers it truly repulsive; a Bodhisattva observes the body and considers it unlovable because it is without benefit; a Bodhisattva observes the body and considers it extremely foul, filled with pus and blood; a Bodhisattva observes the body and considers it very unstable, as it will eventually decay; a Bodhisattva observes the body and considers its nature weak, with muscles and bones connected; a Bodhisattva observes the body and considers it impure, with filth constantly flowing out; a Bodhisattva observes the body and considers it like an illusion, with foolish ordinary beings forcibly creating false and turbulent phenomena; a Bodhisattva observes the body and considers it full of leaks, as the nine orifices constantly flow; a Bodhisattva observes the body and considers it burning fiercely, consumed by the fire of greed, the fierce gathering of the fire of anger, and the dark obscurity of the fire of ignorance; a Bodhisattva observes the body and considers it constantly covered by the nets of greed, anger, and ignorance, with the net of desire continuing; a Bodhisattva observes the body and considers it the basis of orifices, as the nine orifices and all pores are filled with flowing impurities; a Bodhisattva observes the body and considers it subject to various oppressions and afflictions, with the four hundred and four diseases constantly increasing and decreasing; a Bodhisattva observes the body and considers it a dwelling place, a gathering place for eighty-four thousand kinds of insects; a Bodhisattva observes the body and considers it impermanent, as it will eventually return to death; a Bodhisattva observes the body and considers it ignorant, as it knows nothing of the Dharma; a Bodhisattva observes the body and considers it like a vessel, formed by the combination of many causes and conditions, and will eventually decay; a Bodhisattva observes the body and considers it pressing and urgent, with many worries and afflictions; a Bodhisattva observes the body and considers it without refuge, as it will eventually age and die; a Bodhisattva observes the body and considers it deeply hidden, a place for flattering and deceitful actions; a Bodhisattva observes the body and considers it like the earth, difficult to level and fill; a Bodhisattva observes the body and considers it like fire, as it is attached to the beloved forms; a Bodhisattva observes the body and considers it insatiable, following the five desires; a Bodhisattva observes the body and considers it subject to decay, due to the obstacles of afflictions; a Bodhisattva observes the body and considers it without a fixed position, as gain and loss appear.』
所受故；菩薩觀身無自他緣，不得源流故；菩薩觀身馳流心意，以種種緣作意伺察故；菩薩觀身棄背畢竟，歸於棄屍林故；菩薩觀身為他所食，鷲鳥、豺狼等食啖故；菩薩觀身如輪盤影現，筋骨連線故；菩薩觀身無所顧惜，殘棄漏失、膿血滿故；菩薩觀身耽著滋味，飲食所成故；菩薩觀身勤苦無利，以是無常生滅法故；菩薩觀身如惡友，起諸邪妄故；菩薩觀身如殺者，重重現增苦故；菩薩觀身為苦器，三苦逼惱故，所謂行苦、壞苦、苦苦；菩薩觀身為苦聚，五蘊隨轉無主宰故；菩薩觀身極不自在，種種緣成故；菩薩觀身無壽者，離男女相故；菩薩觀身空寂，諸蘊處界所合成故；菩薩觀身虛假，以如夢故；菩薩觀身不實，以如幻故；菩薩觀身動亂，如陽焰故；菩薩觀身馳流，如響應故；菩薩觀身虛妄所起，如影現故。長者！菩薩摩訶薩以如是等四十四相觀察于身。
「而菩薩摩訶薩作此觀察時，所有于身樂欲、于身顧惜、于身執我、于身愛染、于身積集、于身繫著，一切悉斷。由是，于命樂欲、于命顧惜、于命執我、于命愛染、于命積集、于命繫著，乃至舍宅、妻子、眷屬、飲食、衣服、乘馭、床座、珍寶、財谷、香華、燈涂、一切受用樂具，若樂欲、若顧惜、若執我所、若愛染、若積集、若繫著，一切亦斷。由
【現代漢語翻譯】 現代漢語譯本：菩薩觀察身體的感受，是因為身體沒有自主的來源，也沒有與他者的因緣；菩薩觀察身體的流動變化，是因為心意隨著各種因緣而生起，並加以觀察；菩薩觀察身體最終會被拋棄，歸於尸陀林；菩薩觀察身體會被其他生物吞食，如鷲鳥、豺狼等；菩薩觀察身體如同輪盤的影子，由筋骨連線而成；菩薩觀察身體不值得珍惜，因為它殘破、漏失、充滿膿血；菩薩觀察身體貪戀滋味，是由飲食所構成；菩薩觀察身體的勤苦沒有意義，因為它是無常生滅的；菩薩觀察身體如同惡友，會引發各種邪念；菩薩觀察身體如同殺手，不斷地增加痛苦；菩薩觀察身體是痛苦的容器，被三種苦所逼迫，即行苦、壞苦、苦苦；菩薩觀察身體是痛苦的集合，五蘊（色、受、想、行、識）隨之運轉，沒有主宰；菩薩觀察身體極其不自在，由各種因緣構成；菩薩觀察身體沒有壽命，因為它脫離了男女的相狀；菩薩觀察身體是空寂的，由諸蘊、處、界所構成；菩薩觀察身體是虛假的，如同夢境；菩薩觀察身體是不真實的，如同幻象；菩薩觀察身體是動亂的，如同陽焰；菩薩觀察身體是流動的，如同回聲；菩薩觀察身體是虛妄產生的，如同影子。長者！菩薩摩訶薩以這樣的四十四種方式觀察身體。 當菩薩摩訶薩進行這樣的觀察時，所有對身體的快樂慾望、對身體的珍惜、對身體的執著、對身體的愛戀、對身體的積聚、對身體的繫縛，都會被完全斷除。因此，對於生命的快樂慾望、對生命的珍惜、對生命的執著、對生命的愛戀、對生命的積聚、對生命的繫縛，乃至對於房屋、妻子、眷屬、飲食、衣服、車乘、床座、珍寶、財物、香花、燈油、一切受用之物，無論是快樂慾望、珍惜、執著、愛戀、積聚還是繫縛，也都會被完全斷除。
【English Translation】 English version: A Bodhisattva observes the feelings of the body because the body has no independent origin and no connection with others; a Bodhisattva observes the flow and changes of the body because the mind arises with various conditions and is observed; a Bodhisattva observes that the body will eventually be abandoned and return to the charnel ground; a Bodhisattva observes that the body will be eaten by other creatures, such as vultures and jackals; a Bodhisattva observes that the body is like the shadow of a wheel, connected by muscles and bones; a Bodhisattva observes that the body is not worth cherishing because it is broken, leaking, and full of pus and blood; a Bodhisattva observes that the body is greedy for flavors and is made of food; a Bodhisattva observes that the hard work of the body is meaningless because it is impermanent and subject to birth and death; a Bodhisattva observes that the body is like an evil friend, causing various evil thoughts; a Bodhisattva observes that the body is like a killer, constantly increasing suffering; a Bodhisattva observes that the body is a container of suffering, oppressed by the three kinds of suffering, namely the suffering of change, the suffering of decay, and the suffering of suffering; a Bodhisattva observes that the body is a collection of suffering, with the five aggregates (form, feeling, perception, mental formations, and consciousness) revolving without a master; a Bodhisattva observes that the body is extremely unfree, formed by various conditions; a Bodhisattva observes that the body has no lifespan because it is detached from the characteristics of male and female; a Bodhisattva observes that the body is empty and silent, composed of aggregates, sense bases, and realms; a Bodhisattva observes that the body is false, like a dream; a Bodhisattva observes that the body is unreal, like an illusion; a Bodhisattva observes that the body is turbulent, like a mirage; a Bodhisattva observes that the body is flowing, like an echo; a Bodhisattva observes that the body is produced by delusion, like a shadow. Elder! A Bodhisattva Mahasattva observes the body in these forty-four ways. When a Bodhisattva Mahasattva makes such observations, all desires for pleasure in the body, cherishing of the body, attachment to the body, love for the body, accumulation for the body, and bondage to the body are completely severed. Therefore, desires for pleasure in life, cherishing of life, attachment to life, love for life, accumulation for life, and bondage to life, and even for houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, incense, flowers, lamps, and all objects of enjoyment, whether it is desire for pleasure, cherishing, attachment, love, accumulation, or bondage, are also completely severed.
于身命能棄捨故，乃至一切受用樂具亦悉棄捨，如是乃能圓滿六波羅蜜多。長者！菩薩摩訶薩以能圓滿波羅蜜多故，即能速證阿耨多羅三藐三菩提。」
爾時，世尊欲重宣此義即說頌曰：
「應知人身極難得， 莫因此身造眾罪， 豺狗取食棄屍林， 空將此身為殘棄。 愚無智者常動亂， 虛偽身中起貪愛， 此身難馭違背深， 晝夜受苦無停息。 此身苦輪常生病、 此身不凈廣充盈， 飢渴隨逐嬈惱深， 誰諸智者生愛著？ 此身如地廣無主， 及如惡友愚生愛， 因此身故眾罪興， 畢竟還自受諸苦。 此身不同金剛堅， 莫因此身廣造罪， 智者應修勝福因， 于佛教中生凈信。 此身不久徒存養， 衣服香嚴飲食資， 緣歸破壞暫任持， 邪勤施作何空過？ 經百劫中難得遇， 大牟尼尊出世間， 速于佛教凈信生， 莫于惡趣受極怖。 假使壽千俱胝歲， 彼尚勿應生貪愛， 何況壽不滿百年， 豈生貪愛無厭足？ 或有一類奢侈者， 不念此身極難得， 廣集嬉戲歌伎人， 於前戲劇求快樂。 廣集財寶何有樂？ 護惜重重苦惱增， 下劣愚夫喜悅生， 智者于中離貪著。 富貴不實如夢幻， 愚者
【現代漢語翻譯】 現代漢語譯本 因為能夠捨棄自身性命，乃至一切受用和享樂的器具也都全部捨棄，這樣才能圓滿六波羅蜜多（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）。長者！菩薩摩訶薩因為能夠圓滿波羅蜜多，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）。
這時，世尊爲了再次宣說這個道理，就說了偈頌：
應當知道人身極難獲得，不要因為這個人身而造作各種罪業，豺狼狗會取食拋棄在屍體堆放處的屍體，空白地將這個人身作為殘餘拋棄。 愚癡沒有智慧的人常常動盪不安，在虛假不實的身軀中生起貪愛，這個身體難以駕馭，違背心意很深，日夜遭受痛苦沒有停息。 這個身體是痛苦的輪轉，常常生病，這個身體不乾淨，充滿各種污穢，飢餓和乾渴緊隨其後，深深地困擾著，哪位有智慧的人會對此產生愛戀呢？ 這個身體如同廣闊無主的大地，又如同惡友，愚蠢的人才會對其產生愛戀，因為這個身體的緣故，各種罪業興起，最終還是自己承受各種痛苦。 這個身體不像金剛那樣堅固，不要因為這個身體而廣泛地造作罪業，有智慧的人應當修習殊勝的福德之因，在佛教中生起清凈的信心。 這個身體不久就會徒勞地被供養，用衣服、香料、裝飾和飲食來滋養，最終歸於破壞，只是暫時地維持，邪惡地勤奮地施作又有什麼用呢？ 在百劫之中難以遇到，大牟尼尊（釋迦牟尼佛）才會出現於世間，應當迅速在佛教中生起清凈的信心，不要在惡道中遭受極大的恐怖。 即使壽命有千俱胝歲，尚且不應該對其產生貪愛，何況壽命不滿百年，怎麼能生起貪愛而沒有厭足呢？ 或許有一類奢侈的人，不念及這個人身極難獲得，廣泛地聚集嬉戲歌舞的藝人，在他們面前表演戲劇以求快樂。 廣泛地聚集財寶又有什麼快樂呢？守護和珍惜只會增加重重的苦惱，下劣愚蠢的人才會產生喜悅，有智慧的人會從中遠離貪著。 富貴不真實如同夢幻，愚蠢的人才會執著於此。
【English Translation】 English version Because one can abandon one's own life, and even all the tools of enjoyment and pleasure are completely abandoned, only then can one perfect the six pāramitās (six perfections: generosity, morality, patience, diligence, meditation, and wisdom). Elder! Because a Bodhisattva Mahāsattva can perfect the pāramitās, he can quickly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
It should be known that the human body is extremely difficult to obtain, do not create various sins because of this body, jackals and dogs will take the corpses abandoned in the corpse heaps, and this body will be discarded as remnants in vain. Foolish people without wisdom are often restless, they develop greed and love for the false and unreal body, this body is difficult to control, and it deeply goes against one's wishes, suffering day and night without ceasing. This body is a cycle of suffering, often sick, this body is unclean, filled with all kinds of filth, hunger and thirst follow closely, deeply troubling, who among the wise would develop love for this? This body is like the vast ownerless earth, and like an evil friend, only foolish people will develop love for it, because of this body, various sins arise, and in the end, one suffers all kinds of pain oneself. This body is not as firm as diamond, do not create sins widely because of this body, wise people should cultivate the cause of superior blessings, and generate pure faith in Buddhism. This body will soon be nourished in vain, nourished with clothes, fragrances, decorations, and food, eventually returning to destruction, only temporarily maintained, what is the use of evil and diligent actions? It is difficult to encounter in hundreds of kalpas, the Great Muni (Shakyamuni Buddha) will appear in the world, one should quickly generate pure faith in Buddhism, and not suffer extreme terror in the evil realms. Even if one's life span is thousands of kotis of years, one should not develop greed and love for it, let alone a life span of less than a hundred years, how can one develop greed and not be satisfied? Perhaps there are some extravagant people who do not think about how difficult it is to obtain this human body, they widely gather performers of play and dance, and seek pleasure in front of their performances. What pleasure is there in widely gathering wealth? Protecting and cherishing it only increases layers of suffering, inferior and foolish people will generate joy, wise people will stay away from greed and attachment. Wealth and honor are not real, like a dream, only foolish people will cling to them.
馳流於心意， 剎那破壞剎那成， 誰諸智者生貪愛？
佛說無畏授所問大乘經卷中 大正藏第 12 冊 No. 0331 佛說無畏授所問大乘經
佛說無畏授所問大乘經卷下
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉 詔譯
「譬如幻所成物像， 如乾闥婆城莊嚴； 愚人貪愛富亦然， 不知是妄生耽著。 百種苦求于財富， 得已極苦逼于身， 王官、水、火散壞時， 智者豈生於愛著？ 妻子、眷屬隨所愛， 廣作諸罪當破壞， 極重過失不覺知， 智者于身不生著。 慳吝者求財富時， 父母亦不生尊重， 妻子、眷屬返憎嫌， 一向常貪于財利。 慳者不知于恩義， 唯念莫壞我所有， 背正向邪諂求財， 智者于彼不生信。 慳者意異語如實， 所應信者不生信， 見人雖將愛子同， 此是慳者諂妄起。 慳吝之者在世間， 雖親典教亦通解， 馳流散亂出惡言， 心無悲愍極粗獷。 慳者處世無所託， 亦無知識及親朋， 有所依附但求財， 智于慳者不生信。 慳者因求財富故， 于極惡事起思念， 是故智者正所觀， 愚人于彼生歡喜。 金寶、珠貝、珊瑚等，
【現代漢語翻譯】 現代漢語譯本 心意如奔流般變幻不定，剎那間生滅無常，哪位智者會對此產生貪愛呢？
《佛說無畏授所問大乘經》卷中 大正藏第12冊 No. 0331 《佛說無畏授所問大乘經》
《佛說無畏授所問大乘經》卷下
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉詔譯
『譬如幻術所變現的物體，如同乾闥婆城（Gandharva-city，海市蜃樓）的虛幻莊嚴；愚人貪愛財富也是如此，不知道那是虛妄而產生執著。 爲了財富而百般辛苦追求，得到后又被極大的痛苦所逼迫，當遭遇王法、官司、水災、火災而散失毀壞時，智者怎麼會對此產生愛戀執著呢？ 對於自己所愛的妻子、眷屬，爲了他們廣造諸惡業，最終也會面臨分離破壞，犯下如此嚴重的過失卻不自覺知，智者不會對自身產生執著。 慳吝之人爲了追求財富，甚至對父母也不尊重，反而被妻子、眷屬所憎嫌，他們總是貪求財利。 慳吝之人不懂得感恩和道義，只想著不要失去自己所擁有的，背離正道而走向邪路，諂媚求財，智者不會相信他們。 慳吝之人內心所想的和口中所說的不同，對於應該相信的人也不相信，即使看到別人對待自己的愛子也一樣，這都是慳吝之人虛偽諂媚的表現。 慳吝之人身處世間，即使熟知經典教義，也能通達理解，但他們卻會散亂地胡言亂語，心中沒有悲憫，極其粗暴。 慳吝之人處世沒有依靠，也沒有知己和親朋好友，他們有所依附只是爲了求財，智者不會相信慳吝之人。 慳吝之人因為追求財富的緣故，會產生極惡的念頭，所以智者會正確地看待他們，而愚人卻對他們感到歡喜。 金銀、珠寶、珍珠、珊瑚等，
【English Translation】 English version The mind flows and changes, arising and ceasing in an instant. Who among the wise would develop attachment to it?
The Great Vehicle Sutra Spoken by the Buddha on the Question of Fearlessness, Volume Middle Taisho Tripitaka Volume 12, No. 0331, The Great Vehicle Sutra Spoken by the Buddha on the Question of Fearlessness
The Great Vehicle Sutra Spoken by the Buddha on the Question of Fearlessness, Volume Lower
Translated by the Tripitaka Master, Chao Feng Da Fu, Shi Guang Lu Qing, Dharma Master, and Purple-Robed Monk Shi Hu, etc., by Imperial Decree
'Like objects created by illusion, like the illusory splendor of a Gandharva-city (a mirage); fools are greedy for wealth in the same way, not knowing it is false and becoming attached. They seek wealth with a hundred kinds of suffering, and having obtained it, they are oppressed by extreme pain. When it is scattered and destroyed by kings, officials, water, or fire, how could the wise develop attachment to it? For the sake of their beloved wives and relatives, they commit many sins that will lead to destruction. They are unaware of their extremely serious faults. The wise do not become attached to the body. When the miser seeks wealth, they do not even respect their parents. Instead, they are hated by their wives and relatives. They are always greedy for profit. The miser does not understand gratitude or righteousness. They only think of not losing what they have. They turn away from the right path and seek wealth through flattery. The wise do not trust them. The miser's thoughts are different from their words. They do not trust those who should be trusted. Even when they see others treating their beloved children well, this is just the miser's flattery and deception. The miser in this world, even if they are familiar with the teachings and understand them, will speak scattered and confused words. Their hearts are without compassion and are extremely coarse. The miser has no support in the world, no friends or relatives. They rely on others only to seek wealth. The wise do not trust the miser. Because the miser seeks wealth, they develop extremely evil thoughts. Therefore, the wise view them correctly, while fools are pleased with them. Gold, jewels, pearls, coral, etc.,
善業引生如聚沫， 于中貪愛諍競興， 彼不了知幻化性。 賢劫一佛出世時， 彼尊立名為慈氏， 偏覆大地得黃金， 彼從何來何因故？ 于外隨逐五欲境， 愚人散亂癡迷法， 如日中分夏月時， 渴欲奔馳焰為水。 空后一劫成世間， 虛空所成空自性， 焚燒破壞復還成， 此從何來彼何去？ 溝澗、池沼及大海， 枯涸破壞彼皆同， 虛假不實貪亦然， 誰諸智者生愛著？ 智者慧、力、色相具， 于身常自作稱量： 『此中無味染何因？ 舍宅、財利應棄捨。 隨逐五欲造惡業， 養育妻子並眷屬， 死時妻子及諸親， 誰能救護自當苦？ 死時眷屬不隨去， 但隨自作眾業行， 苦惱逼逐於己身， 彼時誰為我分受？』 三有獨怖無親愛， 妻子、眷屬假相親， 愚人取以為樂因， 但增苦惱及憂戚。 父母、妻子、親朋聚， 為求財利故相會， 彼等不隨死者行， 唯自所作業相逐。 一切皆隨業所行、 一切亦隨業所住， 當知此身業所成， 智者應修于善業。 父母、妻子、眷屬等， 以不了知故貪愛， 愚人廣造眾罪因， 智者不入無間獄。 所有餘處業報盡， 無間極苦不解脫，
【現代漢語翻譯】 現代漢語譯本 善業所產生的果報就像水面上的泡沫一樣虛幻， 人們在其中貪婪、爭鬥，是因為他們不瞭解其幻化的本質。 在賢劫（Bhadrakalpa）中，當一位佛陀出世時， 這位尊者被尊稱為慈氏（Maitreya）， 他以黃金覆蓋大地， 這黃金從何而來，又是什麼原因造成的呢？ 愚人向外追逐五欲（pañca kāmaguṇā）的境界， 心神散亂，沉迷於迷惑的法， 就像夏日正午時分， 口渴的人奔向熱浪，以為那是水。 空劫（śūnyakalpa）之後，世界形成， 由虛空所成，其本質也是空性， 它被焚燒、破壞，然後再次形成， 這從何而來，又將去向何處呢？ 溝渠、池塘和大海， 都會乾涸、破壞，它們都是一樣的， 虛假不實，貪愛也是如此， 哪位智者會對其產生愛戀呢？ 智者具備智慧、力量和美好的外貌， 他們常常自我衡量身體： 『這身體中沒有任何滋味，為何要執著於它呢？ 房屋、財產和利益都應該捨棄。 追逐五欲會造作惡業， 養育妻子和眷屬， 當死亡來臨時，妻子和親人， 誰能救護自己，自己將承受痛苦？ 死亡時，眷屬不會跟隨而去， 只會跟隨自己所造作的業行， 痛苦會逼迫自身， 那時誰會為我分擔呢？』 三有（traiyadhātuka）是孤獨而令人恐懼的，沒有真正的親愛， 妻子和眷屬只是虛假的親近， 愚人把它們當作快樂的來源， 只會增加痛苦和憂愁。 父母、妻子和親朋好友的聚集， 是爲了追求財富和利益而相會， 他們不會跟隨死者而去， 只有自己所造作的業會跟隨。 一切都隨著業力而行， 一切也隨著業力而住， 應當知道這身體是由業力所形成的， 智者應當修習善業。 父母、妻子和眷屬等， 因為不瞭解真相而產生貪愛， 愚人廣泛地造作各種罪惡的因， 智者不會墮入無間地獄（Avīci）。 所有其他地方的業報終有盡時， 但無間地獄的極苦卻無法解脫。
【English Translation】 English version Good deeds give rise to results like foam on water, In which greed and strife arise, because they do not understand its illusory nature. In the Bhadrakalpa, when a Buddha appears in the world, That venerable one is named Maitreya, He covers the earth with gold, From where does this gold come, and what is the cause? Foolish people outwardly pursue the objects of the five desires (pañca kāmaguṇā), Their minds are scattered, and they are deluded by confusing teachings, Like in the summer at midday, The thirsty run towards the heat waves, thinking it is water. After the śūnyakalpa, the world is formed, Made of emptiness, its nature is also emptiness, It is burned, destroyed, and then formed again, From where does this come, and where will it go? Ditches, ponds, and the great ocean, Will all dry up and be destroyed, they are all the same, False and unreal, so is greed, Which wise person would develop attachment to it? The wise possess wisdom, strength, and beautiful features, They constantly measure themselves: 'There is no taste in this body, why be attached to it? Houses, wealth, and benefits should be abandoned. Pursuing the five desires creates bad karma, Raising wives and relatives, When death comes, wives and relatives, Who can save oneself, one will suffer? At the time of death, relatives will not follow, Only the karma one has created will follow, Suffering will press upon oneself, At that time, who will share it for me?' The three realms (traiyadhātuka) are lonely and fearful, without true love, Wives and relatives are only false intimacies, Fools take them as a source of happiness, But only increase suffering and sorrow. The gathering of parents, wives, and friends, Is for the sake of seeking wealth and benefits, They will not follow the dead, Only the karma one has created will follow. Everything follows the path of karma, Everything also dwells according to karma, One should know that this body is formed by karma, The wise should cultivate good karma. Parents, wives, and relatives, etc., Because they do not understand the truth, they develop greed, Fools widely create the causes of various sins, The wise do not fall into Avīci hell. The karmic retribution in all other places will eventually end, But the extreme suffering of Avīci hell cannot be escaped.
是故畏彼惡趣因， 智者勤劬離諸罪。 閻摩王前治罰時， 彼無朋友為救護， 亦無父母及諸親， 隨自所作業當受。 王言：『汝所得人身， 得已何不離諸罪？ 今受極苦捶打時， 皆由汝作不善業， 自心所作不善已， 而復不信有業報。』 如彼閻摩法王言： 『汝受治罰非我罪， 自作業因自造罪。 自造罪已汝來此， 當受極苦自甘心， 由先所作非愛業。 死時眾苦所逼迫， 親屬不能令解脫， 汝欲自求解脫時， 是故應離諸罪惡。』 打擊、考掠及杻械， 此等若欲求遠離， 舍宅、親友起怖心， 于佛教中修正行。 舍宅猛火大苦根， 而此心火常熾然， 智者於斯愛不生， 如大火聚極可怖。 住舍養親常憂戚， 富樂憂愁亦復然， 自他過失等無差， 是故應離諸罪惡。 智者佛教生信樂， 不種自收勝樂根； 愚者不生愛樂心， 但貪舍宅諸苦本。 女身筋肉骨合集， 假起妄貪為我妻， 諸無智者染愛生， 不知女身都如幻。 智者了知諸欲樂、 及舍宅等皆生厭， 正法藥治貪病除， 速疾出離諸纏縛。」
爾時，無畏授等五百長者聞是正法已，悉得無生法忍；得法忍已
【現代漢語翻譯】 現代漢語譯本 因此，因為畏懼惡道的因果，有智慧的人應當勤勉努力遠離各種罪惡。 當在閻摩王（Yama-raja，掌管地獄的冥王）面前接受懲罰時，他沒有任何朋友可以救護， 也沒有父母和親人可以依靠，只能隨自己所造的業力承受果報。 閻摩王會說：『你得到了人身，為什麼不遠離各種罪惡呢？』 『現在遭受極大的痛苦和捶打，都是因為你造作了不善的業，』 『自己內心造作了不善的業，卻又不相信有業報。』 正如閻摩法王所說：『你所受的懲罰不是我的罪過，』 『是你自己造作的業因，自己造作了罪業。你自己造了罪業才來到這裡，』 『應當心甘情願地承受極大的痛苦，這是因為你先前造作了不喜歡的業。』 當死亡來臨時，被各種痛苦所逼迫，親屬也不能使你解脫。 當你想要自己尋求解脫時，因此應當遠離各種罪惡。 打擊、拷打和枷鎖，如果想要遠離這些， 以及舍宅、親友所引起的恐懼，就應當在佛教中修正自己的行為。 舍宅如同猛火，是巨大痛苦的根源，而心中的貪慾之火也常常熾盛， 有智慧的人不會對它產生愛戀，因為它像巨大的火堆一樣令人恐懼。 住在家裡贍養親人常常憂愁，富裕和快樂也伴隨著憂愁， 自己和他人的過失都是一樣的，因此應當遠離各種罪惡。 有智慧的人對佛教產生信仰和喜悅，不種下惡因，才能收穫殊勝的快樂之根； 愚笨的人不會產生愛樂之心，只貪戀舍宅這些痛苦的根源。 女人的身體是由肌肉和骨骼組成的，虛假地產生貪愛，認為那是自己的妻子， 那些沒有智慧的人因此產生愛染，不知道女人的身體都如幻象一般。 有智慧的人瞭解各種慾望的快樂，以及舍宅等都會令人厭惡， 用正法的藥物來治療貪慾的疾病，就能迅速地出離各種纏縛。」 當時，無畏授（Abhaya-datta）等五百位長者聽聞了這些正法后，都獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）；獲得法忍后
【English Translation】 English version Therefore, fearing the cause of evil destinies, the wise should diligently strive to abandon all sins. When facing punishment before Yama-raja (the king of hell), one has no friends to protect them, nor parents or relatives to rely on; one must bear the consequences of their own actions. The king will say, 'You obtained a human body, why did you not abandon all sins?' 'Now you suffer extreme pain and beatings, all because you committed unwholesome deeds,' 'Having committed unwholesome deeds in your own mind, you did not believe in karmic retribution.' As Yama-raja said, 'Your punishment is not my fault,' 'It is the result of your own actions, you created your own sins. Having created sins, you came here,' 'You should willingly endure extreme suffering, because of the unwholesome deeds you committed earlier.' When death approaches, oppressed by various sufferings, relatives cannot liberate you. When you wish to seek liberation yourself, therefore, you should abandon all sins. Beatings, tortures, and shackles, if you wish to avoid these, and the fear caused by dwellings and relatives, you should correct your conduct in Buddhism. Dwellings are like a raging fire, the root of great suffering, and the fire of desire in the heart is always burning, the wise do not develop attachment to it, as it is as terrifying as a huge fire. Living at home and supporting relatives often brings worry, and wealth and happiness are also accompanied by worry, the faults of oneself and others are the same, therefore, one should abandon all sins. The wise develop faith and joy in Buddhism, and by not planting bad seeds, they can reap the roots of superior happiness; the foolish do not develop a loving heart, but only crave dwellings, the roots of all suffering. A woman's body is composed of muscles and bones, falsely creating attachment, thinking of her as one's wife, those without wisdom develop attachment and love, not knowing that a woman's body is like an illusion. The wise understand that the pleasures of desires, and dwellings, etc., all cause aversion, using the medicine of the Dharma to cure the disease of desire, one can quickly escape all entanglements.」 At that time, five hundred elders, including Abhaya-datta, having heard this Dharma, all attained the Anutpattika-dharma-ksanti (the acceptance of the non-arising of all phenomena); having attained the Dharma-ksanti
，皆生最上踴躍歡喜，即說頌曰：
「快哉！於今日， 我等得大利， 彼一切利中， 此利益最上。 我等所發起， 廣大菩提心， 于佛正法中， 清凈生渴仰。 所起勝愛樂， 無上菩提心， 為一切有情， 廣施諸安樂。 我等從今日， 極盡其身命， 誓於此深經， 生最上愛樂。 由起愛樂故， 得一切有情， 于彼當來世， 見者生歡喜。 彼一切有情， 諸欲發心者， 皆發起無上， 廣大菩提心。 若一切有情， 愛樂菩提心， 當得勝果報， 最上金色身。 相好以莊嚴， 種種勝殊妙， 及得大光明， 世間廣照耀。 無上菩提心， 此心廣大心， 勝出一切心， 最上覆清凈。 彼一切功德， 由此心具足， 復具大勝力， 能脫一切病。 諸鮮福有情， 不樂菩提心， 此心懈退因， 不能觀生死。 菩提神通智， 獲最勝福力， 廣積滿虛空， 普施諸情品。 若人于河沙， 等數諸佛剎， 滿以七珍財， 供養正等覺； 若人但合掌， 歸向菩提心， 此勝供養因， 超過諸供養。 此供養無等， 所謂菩提心， 過此外無餘， 為最勝最上。 菩
【現代漢語翻譯】 現代漢語譯本 他們都生起了最上等的踴躍歡喜，隨即說頌道： 『太好了！在今天，我們得到了巨大的利益，在一切利益中，這個利益是最殊勝的。 我們所發起，廣大的菩提心（bodhicitta，覺悟之心），在佛陀的正法中，清凈地生起渴求和嚮往。 所生起的殊勝愛樂，無上的菩提心，是爲了所有有情（sentient beings），廣泛地施予各種安樂。 我們從今天起，直到生命終結，發誓要對這部深奧的經典，生起最上等的愛樂。 由於生起愛樂的緣故，能使一切有情，在他們未來的世間，見到我們時生起歡喜。 那些所有有情，想要發起菩提心的人，都發起無上、廣大的菩提心。 如果一切有情，都愛樂菩提心，將獲得殊勝的果報，最上等的金色身。 以種種相好莊嚴，種種殊勝美妙，並且獲得大光明，在世間廣闊地照耀。 無上的菩提心，這個心是廣大的心，勝過一切心，是最上等而且清凈的。 所有功德，都由此心具足，並且具有強大的力量，能夠解除一切疾病。 那些福德淺薄的有情，不愛樂菩提心，這個心是懈怠退縮的原因，不能看清生死的真相。 菩提的神通智慧，獲得最殊勝的福力，廣泛地積累充滿虛空，普遍地施予各種有情眾生。 如果有人在如恒河沙數一樣多的佛剎（Buddha-ksetra，佛的國土）中，充滿七寶財物，供養正等覺（samyak-sambuddha，圓滿覺悟的佛陀）； 如果有人只是合掌，歸向菩提心，這個殊勝的供養因緣，超過了所有供養。 這種供養是無與倫比的，所謂的菩提心，除此之外沒有其他，是最殊勝最上等的。 菩
【English Translation】 English version They all generated the utmost joy and delight, and then spoke in verses: 'How wonderful! On this day, we have obtained great benefit; among all benefits, this benefit is the most supreme. The vast bodhicitta (awakening mind) that we have aroused, in the Buddha's true Dharma, pure longing and aspiration arise. The supreme love and joy that arises, the unsurpassed bodhicitta, is for all sentient beings, to widely bestow all kinds of happiness. From this day forward, until the end of our lives, we vow to generate the utmost love and joy for this profound scripture. Because of generating this love and joy, all sentient beings, in their future worlds, will rejoice when they see us. All those sentient beings who wish to arouse bodhicitta, may they all arouse the unsurpassed, vast bodhicitta. If all sentient beings love bodhicitta, they will obtain supreme karmic results, the most supreme golden body. Adorned with various marks and characteristics, various supreme and wonderful qualities, and obtain great light, shining widely in the world. The unsurpassed bodhicitta, this mind is a vast mind, surpassing all minds, it is the most supreme and pure. All merits are fulfilled by this mind, and it possesses great power, capable of removing all diseases. Those sentient beings with shallow merit, who do not love bodhicitta, this mind is the cause of laziness and regression, unable to see the truth of birth and death. The wisdom of bodhi (awakening) and supernatural powers, obtain the most supreme power of merit, widely accumulating to fill the void, universally bestowing upon all sentient beings. If someone were to fill Buddha-ksetras (Buddha-fields), as numerous as the sands of the Ganges River, with seven precious treasures, and offer them to the Samyak-sambuddha (fully enlightened Buddha); If someone were to simply join their palms, and turn towards bodhicitta, this supreme cause of offering surpasses all other offerings. This offering is unparalleled, the so-called bodhicitta, there is nothing beyond it, it is the most supreme and unsurpassed. Bo
提心功德， 是勝妙良藥， 一切病能治， 施有情安樂。 觀見諸有情， 三火常燒然， 無量劫拔除， 菩薩不懈退。 修此菩提行， 為勇猛醫王， 救苦諸有情， 常遠離疲懈。 數數往諸趣， 不捨菩提心， 勤于佛法中， 出現希有相。 我等得大利， 樂此菩提心， 愿我等當成， 大覺釋師子。」
爾時，世尊從其面門出現廣大神通光明，無數種色——所謂青、黃、赤、白、及紫、碧綠——是光普照無邊世界，上徹梵世，映蔽日月光明不現。其光旋環右繞世尊百千匝已，卻從世尊頂門而入。
爾時，尊者阿難即從座起，偏袒一肩，右膝著地，向佛合掌頂禮，白言：「世尊！何因何緣現是光明？若無因緣，如來、應供、正等正覺不放光相。」
時尊者阿難即說頌曰：
「佛上勝者若無因， 法爾不現光明相， 愿為悲愍劣有情， 說放光明何因故。 一切有情皆貧乏， 佛應為施大聖財， 世間暗暝作照明， 愿說此光所因現。」
爾時，世尊告尊者阿難言：「阿難！汝今見此五百長者不？悉為發阿耨多羅三藐三菩提心故來詣我所。」
阿難白佛言：「唯然，已見。」
佛言：「阿難！是五百長者今此
【現代漢語翻譯】 現代漢語譯本 提起菩提心所生的功德，是殊勝美妙的良藥，能治癒一切疾病，給予眾生安樂。 觀察到眾生，常被貪、嗔、癡三火所焚燒，菩薩經歷無量劫拔除他們的痛苦，永不懈怠退縮。 修持這菩提道行，成為勇猛的醫王，救度受苦的眾生，永遠遠離疲憊和懈怠。 一次又一次地前往各道輪迴，不捨棄菩提心，勤奮于佛法之中，展現出稀有的景象。 我們獲得了巨大的利益，樂於這菩提心，愿我們都能成就，偉大的覺悟者——釋迦獅子（釋迦牟尼佛的尊稱）。
這時，世尊從他的面門放出廣大神通光明，有無數種顏色——所謂青色、黃色、紅色、白色、以及紫色、碧綠色——這光芒普照無邊世界，上達梵天，遮蔽了日月的光輝，使其不再顯現。這光芒旋轉環繞世尊百千圈后，從世尊的頂門進入。
這時，尊者阿難（釋迦牟尼佛的十大弟子之一）立即從座位上站起，袒露右肩，右膝跪地，向佛合掌頂禮，說道：『世尊！是什麼原因、什麼緣故顯現這樣的光明？如果沒有原因和緣故，如來（佛的稱號）、應供（佛的稱號）、正等正覺（佛的稱號）不會放出光芒。』
當時，尊者阿難即說偈頌道： 『佛陀至上尊者若無因緣，法爾（自然而然）不會顯現光明之相，愿您爲了悲憫卑劣的眾生，說說放出光明的原因是什麼。 一切眾生都貧乏困苦，佛陀應該為他們施予偉大的聖財（佛法），世間黑暗應該被照亮，愿您說說這光明顯現的原因。』
這時，世尊告訴尊者阿難說：『阿難！你現在看見這五百位長者了嗎？他們都是爲了發起阿耨多羅三藐三菩提心（無上正等正覺之心）才來到我這裡的。』
阿難回答佛說：『是的，我已經看見了。』
佛說：『阿難！這五百位長者現在這裡』
【English Translation】 English version The merit of raising the Bodhi mind is a supreme and wonderful medicine, which can cure all diseases and bring happiness to sentient beings. Observing that sentient beings are constantly burned by the three fires of greed, anger, and ignorance, Bodhisattvas spend countless kalpas (eons) removing their suffering, never slacking or retreating. Practicing this Bodhi path, becoming a courageous king of medicine, saving suffering sentient beings, and always staying away from fatigue and laziness. Going to various realms of reincarnation again and again, without abandoning the Bodhi mind, diligently practicing the Dharma, and manifesting rare phenomena. We have obtained great benefits, rejoicing in this Bodhi mind, may we all achieve, the great enlightened one—Shakya Lion (a respectful title for Shakyamuni Buddha).
At that time, the World Honored One emitted a vast and miraculous light from his face, with countless colors—namely blue, yellow, red, white, as well as purple and emerald green—this light illuminated the boundless world, reaching up to the Brahma realm, obscuring the light of the sun and moon, making them no longer visible. This light circled around the World Honored One hundreds of thousands of times, and then entered from the top of the World Honored One's head.
At that time, Venerable Ananda (one of Shakyamuni Buddha's ten great disciples) immediately rose from his seat, bared his right shoulder, knelt on his right knee, and bowed to the Buddha with his palms together, saying: 'World Honored One! What is the cause, what is the reason for manifesting such light? If there is no cause or reason, the Tathagata (title of Buddha), the Arhat (title of Buddha), the Samyaksambuddha (title of Buddha) would not emit light.'
At that time, Venerable Ananda spoke in verse: 'If the Buddha, the supreme one, has no cause, it is natural that no light would appear. May you, out of compassion for inferior sentient beings, explain the reason for emitting light. All sentient beings are poor and suffering, the Buddha should bestow upon them the great sacred wealth (the Dharma), the darkness of the world should be illuminated, may you explain the reason for this light's appearance.'
At this time, the World Honored One said to Venerable Ananda: 'Ananda! Do you see these five hundred elders now? They have all come to me to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).'
Ananda replied to the Buddha: 'Yes, I have seen them.'
The Buddha said: 'Ananda! These five hundred elders are here now'
會中聞正法已，皆得無生法忍。阿難！此諸長者皆於過去佛所奉近供養、深種善根，從此沒已不復墮諸惡趣，生人天中受勝妙樂。次第至彼慈氏如來、應供、正等正覺出現世時，生彼佛剎，親近供養、尊重承事。其後，乃至賢劫諸佛彼彼出世時，於一一佛所親近供養、聽受正法、讀誦記念、廣為人說。最後過二十五劫，于種種佛剎皆當成就阿耨多羅三藐三菩提果，同名蓮華吉祥藏如來、應供、正等正覺，出現世間。」
爾時，尊者阿難前白佛言：「今此廣大甚深正法，希有，世尊！希有，善逝！此經何名？我等云何奉持？」
佛言：「阿難！是經名為『菩薩瑜伽師地法門』，亦名『無畏授所問』，如是名字汝當受持。」
佛說此經已，尊者阿難等諸大聲聞，及諸菩薩摩訶薩眾，並五百長者、世間天、人、阿修羅等一切大眾，聞佛所說，皆大歡喜，信受奉行。
佛說無畏授所問大乘經卷下
【現代漢語翻譯】 現代漢語譯本： 在法會中聽聞正法后，他們都獲得了無生法忍（對諸法不生不滅的真理的領悟）。阿難！這些長者都曾在過去的佛陀那裡親近供養，深深種下了善根，他們從此之後不會再墮入惡道，將轉生到人天之中享受殊勝的快樂。他們將依次到慈氏如來（彌勒佛）應供、正等正覺出現於世時，轉生到他的佛剎，親近供養、尊重承事。之後，乃至賢劫（此世界所經歷的成、住、壞、空四個中劫）中諸佛相繼出世時，他們將在每一位佛陀那裡親近供養、聽受正法、讀誦記念、廣為人說。最後，經過二十五劫，在種種佛剎都將成就阿耨多羅三藐三菩提果（無上正等正覺的佛果），同名蓮華吉祥藏如來、應供、正等正覺，出現於世間。 那時，尊者阿難向前稟告佛陀說：『世尊！善逝！今天這部廣大甚深的正法，真是稀有啊！這部經叫什麼名字？我們應當如何奉持？』 佛陀說：『阿難！這部經名為『菩薩瑜伽師地法門』，也名為『無畏授所問』，你們應當受持這些名字。』 佛陀說完這部經后，尊者阿難等諸大聲聞，以及諸菩薩摩訶薩眾，還有五百長者、世間的天、人、阿修羅等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。 《佛說無畏授所問大乘經》卷下
【English Translation】 English version: Having heard the true Dharma in the assembly, they all attained the 'Anutpattika-dharma-ksanti' (the acceptance of the non-arising of all dharmas). Ananda! These elders have all in the past, near the Buddhas, made offerings and planted deep roots of goodness. After their passing, they will no longer fall into the evil realms, but will be reborn in the heavens and among humans, enjoying supreme bliss. In due course, when the 'Maitreya Tathagata' (the future Buddha), worthy of offerings, the perfectly enlightened one, appears in the world, they will be born in his Buddha-field, draw near to make offerings, and respect and serve him. Thereafter, until the Buddhas of the 'Bhadrakalpa' (the present kalpa) appear one after another, they will draw near to make offerings to each Buddha, listen to the true Dharma, recite and remember it, and widely proclaim it to others. Finally, after twenty-five kalpas, in various Buddha-fields, they will all attain 'Anuttara-samyak-sambodhi' (the supreme perfect enlightenment), and will be known by the same name, 'Padma-mangala-garbha Tathagata' (Lotus Auspicious Treasury Tathagata), worthy of offerings, the perfectly enlightened one, appearing in the world. At that time, the venerable Ananda stepped forward and said to the Buddha, 'World Honored One! Sugata! This vast and profound true Dharma is truly rare! What is the name of this sutra? How should we uphold it?' The Buddha said, 'Ananda! This sutra is named 'Bodhisattva Yogachara Bhumi Dharma-paryaya' (The Dharma Gate of the Bodhisattva's Yogic Practice), and it is also named 'The Fearless One's Teaching on What Was Asked'. You should uphold these names.' After the Buddha finished speaking this sutra, the venerable Ananda and all the great Sravakas, as well as all the Bodhisattva Mahasattvas, along with the five hundred elders, the gods, humans, Asuras, and all the great assembly, having heard what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. The Lower Volume of the Mahayana Sutra Spoken by the Buddha on the Fearless One's Teaching on What Was Asked