T12n0340_文殊師利所說不思議佛境界經

大正藏第 12 冊 No. 0340 文殊師利所說不思議佛境界經

No. 340 [No. 310(35)]

文殊師利所說不思議佛境界經卷上

唐天竺三藏菩提流志奉　詔譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾一千人、菩薩十千人俱。復有欲界諸天子、色界諸天子及凈居天子，並其眷屬無量百千周匝圍繞，供養恭敬，聽佛說法。爾時，佛告文殊師利菩薩言：「童子！汝有辯才，善能開演。汝今應為菩薩大眾宣揚妙法。」

時文殊師利菩薩白佛言：「世尊！佛今令我說何等法？」

佛言：「童子！汝今應說諸佛境界。」

文殊師利菩薩言：「世尊！佛境界者，非眼境界、非色境界、非耳境界、非聲境界、非鼻境界、非香境界、非舌境界、非味境界、非身境界、非觸境界、非意境界、非法境界，無如是等差別境界，是乃名為諸佛境界。世尊！善男子善女人有欲入于佛境界者，以無所入而為方便乃能悟入。」

爾時，文殊師利菩薩白佛言：「世尊！如來於何等境界而得菩提？」

佛言：「童子！我于空境界得菩提，諸見平等故；無相境界得菩提，諸相平等故；無愿境界得菩提，三界平等故；無作境界得菩提，諸行

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在舍衛國祇樹給孤獨園，與一千位大比丘和一萬位菩薩在一起。還有欲界諸天子、色界諸天子以及凈居天子，連同他們的無量百千眷屬，周匝圍繞，供養恭敬，聽佛說法。當時，佛告訴文殊師利菩薩說：『童子！你具有辯才，善於開演。你現在應當為菩薩大眾宣揚妙法。』 這時，文殊師利菩薩對佛說：『世尊！佛現在要我說什麼法呢？』 佛說：『童子！你現在應當說諸佛的境界。』 文殊師利菩薩說：『世尊！佛的境界，不是眼睛的境界，不是顏色的境界，不是耳朵的境界，不是聲音的境界，不是鼻子的境界，不是氣味的境界，不是舌頭的境界，不是味道的境界，不是身體的境界，不是觸覺的境界，不是意識的境界，不是法的境界，沒有像這樣的差別境界，這才能稱為諸佛的境界。世尊！善男子善女人想要進入佛的境界，以無所入作為方便，才能領悟進入。』 當時，文殊師利菩薩對佛說：『世尊！如來在什麼樣的境界中得到菩提？』 佛說：『童子！我在空境界中得到菩提，因為諸見平等；在無相境界中得到菩提，因為諸相平等；在無愿境界中得到菩提，因為三界平等；在無作境界中得到菩提，因為諸行平等。』

【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti, together with a gathering of one thousand great Bhikshus and ten thousand Bodhisattvas. There were also the gods of the desire realm, the gods of the form realm, and the gods of the pure abodes, along with their immeasurable hundreds of thousands of retinues, surrounding, making offerings, showing reverence, and listening to the Buddha's teachings. At that time, the Buddha said to the Bodhisattva Manjushri: 'Child! You have eloquence and are skilled in expounding. You should now proclaim the wonderful Dharma for the great assembly of Bodhisattvas.' Then, the Bodhisattva Manjushri said to the Buddha: 'World Honored One! What Dharma do you now wish me to speak?' The Buddha said: 'Child! You should now speak about the realm of the Buddhas.' The Bodhisattva Manjushri said: 'World Honored One! The realm of the Buddhas is not the realm of the eye, not the realm of form, not the realm of the ear, not the realm of sound, not the realm of the nose, not the realm of smell, not the realm of the tongue, not the realm of taste, not the realm of the body, not the realm of touch, not the realm of mind, not the realm of dharma. There are no such differentiated realms. This is what is called the realm of the Buddhas. World Honored One! If good men and good women wish to enter the realm of the Buddhas, they can only realize and enter by using non-entry as a means.' At that time, the Bodhisattva Manjushri said to the Buddha: 'World Honored One! In what kind of realm did the Tathagata attain Bodhi?' The Buddha said: 'Child! I attained Bodhi in the realm of emptiness, because all views are equal; I attained Bodhi in the realm of no-form, because all forms are equal; I attained Bodhi in the realm of no-desire, because the three realms are equal; I attained Bodhi in the realm of no-action, because all actions are equal.'

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平等故。童子！我于無生無起無為境界得菩提，一切有為平等故。」

時文殊師利菩薩復白佛言：「世尊！無為者是何境界？」

佛言：「童子！無為者非思量境界。」

文殊師利菩薩言：「世尊！非思量境界者是佛境界。何以故？非思量境界中無有文字。無文字故，無所辯說。無所辯說故，絕諸言論。絕諸言論者，是佛境界也。」

爾時，世尊問文殊師利菩薩言：「童子！諸佛境界當於何求？」

文殊師利菩薩言：「世尊！諸佛境界當於一切眾生煩惱中求。所以者何？若正了知眾生煩惱，即是諸佛境界故。此正了知眾生煩惱，是佛境界，非是一切聲聞辟支佛所行之處。」

爾時，世尊復語文殊師利菩薩言：「童子！若佛境界即於一切眾生煩惱中求者，諸佛境界有去來乎？」

文殊師利菩薩言：「不也。世尊！諸佛境界無來無去。」

佛言：「童子，若諸佛境界無來無去者，云何而言若正了知眾生煩惱，即是諸佛境界耶？」

文殊師利菩薩言：「世尊！如諸佛境界無來無去，諸煩惱自性亦復如是無來無去。」

佛言：「童子！何者是諸煩惱自性？」

文殊師利菩薩言：「世尊！佛境界自性即是諸煩惱自性。世尊！若佛境界自性異諸煩惱自性者，

【現代漢語翻譯】 現代漢語譯本 因為平等。童子！我在無生無起、無為的境界中證得菩提（覺悟），因為一切有為法都是平等的。

這時，文殊師利菩薩（Manjusri Bodhisattva）再次對佛說：『世尊！無為是什麼樣的境界？』

佛說：『童子！無為不是可以用思量來理解的境界。』

文殊師利菩薩說：『世尊！不是用思量來理解的境界，是佛的境界。為什麼呢？因為不是用思量來理解的境界中沒有文字。沒有文字，就無法辯說。無法辯說，就超越了一切言論。超越一切言論的，就是佛的境界。』

這時，世尊問文殊師利菩薩說：『童子！諸佛的境界應當在哪裡尋求？』

文殊師利菩薩說：『世尊！諸佛的境界應當在一切眾生的煩惱中尋求。為什麼呢？如果能夠正確地瞭解眾生的煩惱，那就是諸佛的境界。這種正確瞭解眾生煩惱的境界，是佛的境界，不是一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）所能達到的。』

這時，世尊又對文殊師利菩薩說：『童子！如果佛的境界是在一切眾生的煩惱中尋求，那麼諸佛的境界有來去嗎？』

文殊師利菩薩說：『不是的，世尊！諸佛的境界無來無去。』

佛說：『童子，如果諸佛的境界無來無去，那又怎麼說如果正確瞭解眾生的煩惱，就是諸佛的境界呢？』

文殊師利菩薩說：『世尊！正如諸佛的境界無來無去，諸煩惱的自性也同樣是無來無去的。』

佛說：『童子！什麼是諸煩惱的自性？』

文殊師利菩薩說：『世尊！佛境界的自性就是諸煩惱的自性。世尊！如果佛境界的自性與諸煩惱的自性不同，』

【English Translation】 English version Because of equality. O son! I attained Bodhi (enlightenment) in the realm of non-arising, non-origination, and non-action, because all conditioned phenomena are equal.

Then, Manjusri Bodhisattva again said to the Buddha: 'World Honored One! What is the realm of non-action?'

The Buddha said: 'O son! Non-action is not a realm that can be comprehended by thought.'

Manjusri Bodhisattva said: 'World Honored One! The realm that cannot be comprehended by thought is the realm of the Buddha. Why? Because in the realm that cannot be comprehended by thought, there are no words. Because there are no words, there is nothing to argue about. Because there is nothing to argue about, it transcends all discourse. That which transcends all discourse is the realm of the Buddha.'

At that time, the World Honored One asked Manjusri Bodhisattva: 'O son! Where should the realm of the Buddhas be sought?'

Manjusri Bodhisattva said: 'World Honored One! The realm of the Buddhas should be sought in the afflictions of all sentient beings. Why? If one correctly understands the afflictions of sentient beings, that is the realm of the Buddhas. This correct understanding of the afflictions of sentient beings is the realm of the Buddha, and it is not a place where all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) can reach.'

At that time, the World Honored One again said to Manjusri Bodhisattva: 'O son! If the realm of the Buddha is sought in the afflictions of all sentient beings, does the realm of the Buddhas have coming and going?'

Manjusri Bodhisattva said: 'No, World Honored One! The realm of the Buddhas has no coming and going.'

The Buddha said: 'O son, if the realm of the Buddhas has no coming and going, how can it be said that if one correctly understands the afflictions of sentient beings, that is the realm of the Buddhas?'

Manjusri Bodhisattva said: 'World Honored One! Just as the realm of the Buddhas has no coming and going, the self-nature of all afflictions is also without coming and going.'

The Buddha said: 'O son! What is the self-nature of all afflictions?'

Manjusri Bodhisattva said: 'World Honored One! The self-nature of the Buddha's realm is the self-nature of all afflictions. World Honored One! If the self-nature of the Buddha's realm were different from the self-nature of all afflictions,'

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如來則非平等正覺。以不異故，於一切法平等正覺，說名如來。」

爾時，世尊復語文殊師利菩薩言：「童子！汝能了知如來所住平等法不？」

文殊師利菩薩言：「世尊！我已了知。」

佛言：「童子！何者是如來所住平等法？」

文殊師利菩薩言：「世尊！一切凡夫，起貪瞋癡處，是如來所住平等法。」

佛言：「童子！云何一切凡夫起貪瞋癡處，是如來所住平等法？」

文殊師利菩薩言：「世尊！一切凡夫于空、無相、無愿法中起貪瞋癡，是故一切凡夫起貪瞋癡處，即是如來所住平等法。」

佛言：「童子！空豈是有法，而言于中有貪瞋癡？」

文殊師利菩薩言：「世尊，空是有，是故貪瞋癡亦是有。」

佛言：「童子！空云何有？貪瞋癡復云何有？」

文殊師利菩薩言：「世尊！空以言說故有，貪瞋癡亦以言說故有。如佛說：『比丘！有無生無起無作無為，非諸行法。此無生無起無作無為，非諸行法，非不有。若不有者，則于生起作為諸行之法，應無出離。以有故言出離耳。』此亦如是，若無有空，則于貪瞋癡無有出離。以有空故，說離貪等諸煩惱耳。」

佛言：「童子！如是如是，如汝所說。貪瞋癡等一切煩惱，莫不皆住于空之中。

【現代漢語翻譯】 現代漢語譯本：『如來』並非指平等正覺本身。因為『如來』與一切法無異，所以對一切法平等覺悟，才被稱為『如來』。 這時，世尊又對文殊師利菩薩說：『童子！你能夠了解如來所安住的平等法嗎？』 文殊師利菩薩說：『世尊！我已經瞭解了。』 佛說：『童子！什麼是如來所安住的平等法呢？』 文殊師利菩薩說：『世尊！一切凡夫生起貪、嗔、癡的地方，就是如來所安住的平等法。』 佛說：『童子！為什麼說一切凡夫生起貪、嗔、癡的地方，是如來所安住的平等法呢？』 文殊師利菩薩說：『世尊！一切凡夫在空、無相、無愿的法中生起貪、嗔、癡，所以一切凡夫生起貪、嗔、癡的地方，就是如來所安住的平等法。』 佛說：『童子！空難道是有法嗎？怎麼說在空中有貪、嗔、癡呢？』 文殊師利菩薩說：『世尊，空是有，所以貪、嗔、癡也是有。』 佛說：『童子！空怎麼是有？貪、嗔、癡又怎麼是有呢？』 文殊師利菩薩說：『世尊！空是因為言說而有，貪、嗔、癡也是因為言說而有。就像佛所說：『比丘！有不生、不滅、不作、無為，不是諸行法。這不生、不滅、不作、無為，不是諸行法，但也不是沒有。如果沒有，那麼對於生起、作為的諸行之法，就應該沒有出離。正因為有，才說出離。』這裡也是這樣，如果沒有空，那麼對於貪、嗔、癡就沒有出離。正因為有空，才說脫離貪等各種煩惱。』 佛說：『童子！是這樣的，是這樣的，正如你所說。貪、嗔、癡等一切煩惱，沒有不都安住在空之中的。』

【English Translation】 English version: 'Tathagata' is not the same as equal and correct enlightenment. Because 'Tathagata' is not different from all dharmas, it is called 'Tathagata' for being equally enlightened to all dharmas. At that time, the World Honored One again said to Manjushri Bodhisattva: 'Child! Can you understand the equal dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One! I have already understood.' The Buddha said: 'Child! What is the equal dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One! The place where all ordinary beings arise greed, anger, and ignorance is the equal dharma in which the Tathagata dwells.' The Buddha said: 'Child! Why is it said that the place where all ordinary beings arise greed, anger, and ignorance is the equal dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One! All ordinary beings arise greed, anger, and ignorance in the dharma of emptiness, no-form, and no-wish. Therefore, the place where all ordinary beings arise greed, anger, and ignorance is the equal dharma in which the Tathagata dwells.' The Buddha said: 'Child! Is emptiness a dharma that exists? How can it be said that there is greed, anger, and ignorance in emptiness?' Manjushri Bodhisattva said: 'World Honored One, emptiness exists, therefore greed, anger, and ignorance also exist.' The Buddha said: 'Child! How does emptiness exist? How do greed, anger, and ignorance exist?' Manjushri Bodhisattva said: 'World Honored One! Emptiness exists because of speech, and greed, anger, and ignorance also exist because of speech. Just as the Buddha said: 'Bhikkhus! There is no birth, no arising, no making, no action, which is not the dharma of all actions. This no birth, no arising, no making, no action, which is not the dharma of all actions, is not non-existent. If it did not exist, then there should be no liberation from the dharmas of arising, making, and all actions. Because it exists, it is said to be liberation.' It is the same here, if there were no emptiness, then there would be no liberation from greed, anger, and ignorance. Because there is emptiness, it is said to be liberation from greed and other afflictions.' The Buddha said: 'Child! It is so, it is so, just as you have said. All afflictions such as greed, anger, and ignorance, all dwell within emptiness.'

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」

文殊師利菩薩復白佛言：「世尊！若修行者離貪瞋等而求于空，當知是人未善修行，不得名為修行之者。何以故？貪瞋癡等一切煩惱即空故。」

爾時，世尊復語文殊師利菩薩言：「童子！汝于貪瞋癡，為已出離，為未離乎？」

文殊師利菩薩言：「世尊！貪瞋癡性即是平等，我常住于如是平等，是故我于貪瞋癡，非已出離亦非未離。世尊！若有沙門婆羅門，自見離貪瞋癡，見他有貪瞋癡，即是二見。何謂二見？謂斷見、常見。所以者何？若見自身離貪瞋癡，即是斷見；若見他身有貪瞋癡，即是常見。世尊！如是之人非為正住。夫正住者，不應於己見勝、謂他為劣故。」

爾時，世尊復語文殊師利菩薩言：「童子！若如是者，住於何所名為正住？」

文殊師利菩薩言：「世尊！夫正住者無有所住，住無所住，是乃名為正住之耳。」

佛言：「童子！豈不以住于正道為正住耶？」

文殊師利菩薩言：「世尊！若住正道，則住有為。若住有為，則不住于平等法性。何以故？有為法有生滅故。」

爾時，世尊復語文殊師利菩薩言：「童子！無為是數法不？」

文殊師利菩薩言：「世尊！無為者非是數法。世尊！若無為法墮于數者，則是有為，非無為也。」

【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩又對佛說：『世尊！如果修行人爲了追求空性而試圖擺脫貪婪、嗔恨等煩惱，應當知道這個人並沒有真正地修行，不能稱之為修行之人。為什麼呢？因為貪婪、嗔恨、愚癡等一切煩惱本身就是空性的。』 這時，世尊又對文殊師利菩薩說：『童子！你對於貪婪、嗔恨、愚癡，是已經脫離了，還是沒有脫離呢？』 文殊師利菩薩說：『世尊！貪婪、嗔恨、愚癡的本性就是平等不二的，我常常安住于這樣的平等之中，所以我對於貪婪、嗔恨、愚癡，既不是已經脫離，也不是沒有脫離。世尊！如果有沙門（出家修道者）或婆羅門（古印度祭司），自己認為已經脫離了貪婪、嗔恨、愚癡，卻認為別人有貪婪、嗔恨、愚癡，這就是二元對立的見解。什麼是二元對立的見解呢？就是斷見和常見。為什麼這麼說呢？如果認為自己已經脫離了貪婪、嗔恨、愚癡，這就是斷見；如果認為別人有貪婪、嗔恨、愚癡，這就是常見。世尊！這樣的人並不是安住在正道上。真正的安住，不應該認為自己比別人優越，而認為別人不如自己。』 這時，世尊又對文殊師利菩薩說：『童子！如果像你所說的那樣，那麼安住在什麼地方才算是真正的安住呢？』 文殊師利菩薩說：『世尊！真正的安住是沒有固定住所的，安住在無所住的狀態，這才叫做真正的安住。』 佛說：『童子！難道不是安住在正道上才算是真正的安住嗎？』 文殊師利菩薩說：『世尊！如果安住在正道上，那就是安住在有為法上。如果安住在有為法上，那就不是安住在平等法性上。為什麼呢？因為有為法是有生有滅的。』 這時，世尊又對文殊師利菩薩說：『童子！無為法是屬於數法嗎？』 文殊師利菩薩說：『世尊！無為法不是數法。世尊！如果無為法落入數法之中，那就是有為法，而不是無為法了。』

【English Translation】 English version Manjushri Bodhisattva then said to the Buddha, 'World Honored One! If a practitioner seeks emptiness by trying to detach from greed, hatred, and the like, know that this person has not practiced well and cannot be called a practitioner. Why? Because greed, hatred, ignorance, and all afflictions are themselves empty.' At that time, the World Honored One said to Manjushri Bodhisattva, 'Child! Regarding greed, hatred, and ignorance, have you already departed from them, or have you not departed from them?' Manjushri Bodhisattva said, 'World Honored One! The nature of greed, hatred, and ignorance is itself equality. I constantly abide in such equality, therefore, regarding greed, hatred, and ignorance, I have neither departed from them nor not departed from them. World Honored One! If there are Shramanas (ascetics) or Brahmins (priests) who see themselves as having departed from greed, hatred, and ignorance, while seeing others as having greed, hatred, and ignorance, that is a dualistic view. What is a dualistic view? It is the view of annihilation and the view of permanence. Why is that? If one sees oneself as having departed from greed, hatred, and ignorance, that is the view of annihilation; if one sees others as having greed, hatred, and ignorance, that is the view of permanence. World Honored One! Such a person is not abiding correctly. One who abides correctly should not see oneself as superior and others as inferior.' At that time, the World Honored One said to Manjushri Bodhisattva, 'Child! If it is as you say, then where does one abide to be called correct abiding?' Manjushri Bodhisattva said, 'World Honored One! Correct abiding is without any fixed abode; abiding in no-abiding, that is called correct abiding.' The Buddha said, 'Child! Is it not correct abiding to abide in the right path?' Manjushri Bodhisattva said, 'World Honored One! If one abides in the right path, then one abides in conditioned phenomena. If one abides in conditioned phenomena, then one does not abide in the equality of Dharma-nature. Why? Because conditioned phenomena have arising and ceasing.' At that time, the World Honored One said to Manjushri Bodhisattva, 'Child! Is unconditioned phenomena a countable phenomenon?' Manjushri Bodhisattva said, 'World Honored One! Unconditioned phenomena is not a countable phenomenon. World Honored One! If unconditioned phenomena were to fall into the realm of countable phenomena, then it would be conditioned, not unconditioned.'

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佛言：「童子！一切聖人得無為法，不有數耶？」

文殊師利菩薩言：「世尊！非諸聖人證於數法，已得出離諸數法故。」

爾時，世尊復語文殊師利菩薩言：「童子！汝為成就聖法，為成就非聖法？」

文殊師利菩薩言：「世尊！我不成就聖法，亦不成就非聖法。世尊！如有化人，為成就聖法，為成就非聖法？」

佛言：「童子！化人不可言成就聖法，亦不可言成就非聖法。」

文殊師利菩薩言：「世尊！佛豈不說一切諸法皆如幻化？」

佛言：「如是。」

文殊師利菩薩言：「世尊！一切諸法如幻化相，我亦如是，云何可言成就聖法、成就非聖法。」

爾時，世尊復語文殊師利菩薩言：「童子！若如是者，汝何所得？」

文殊師利菩薩言：「世尊！我得如來平等無自性境界。」

佛言：「童子！汝得佛境界耶？」文殊師利菩薩言：「若世尊于佛境界有所得者，我亦得於諸佛境界。」時長老須菩提，問文殊師利菩薩言：「大士！如來不得佛境界耶？」

文殊師利菩薩言：「大德！汝為得聲聞境界不？」

須菩提言：「大士！聖心解脫無有境界，是故我今無境界可得。」

文殊師利菩薩言：「大德！佛亦如是，其心解脫無有境

【現代漢語翻譯】 現代漢語譯本 佛陀說：『童子！一切聖人證得無為法（不受因果束縛的真理），難道是有數量的嗎？』 文殊師利菩薩（智慧的象徵）說：『世尊！聖人並非證悟有數量的法，他們已經出離了所有數量的法。』 這時，世尊又問文殊師利菩薩說：『童子！你是成就了聖法（達到解脫的修行方法），還是成就了非聖法（未達到解脫的修行方法）？』 文殊師利菩薩說：『世尊！我既沒有成就聖法，也沒有成就非聖法。世尊！比如一個幻化出來的人，他會成就聖法，還是成就非聖法呢？』 佛陀說：『童子！幻化出來的人不能說他成就了聖法，也不能說他成就了非聖法。』 文殊師利菩薩說：『世尊！佛陀不是說過一切諸法都如幻化嗎？』 佛陀說：『是這樣的。』 文殊師利菩薩說：『世尊！一切諸法都如幻化之相，我也是如此，怎麼能說成就聖法或成就非聖法呢？』 這時，世尊又問文殊師利菩薩說：『童子！如果這樣，你得到了什麼呢？』 文殊師利菩薩說：『世尊！我得到了如來（佛陀的稱號）平等無自性的境界。』 佛陀說：『童子！你得到了佛的境界嗎？』文殊師利菩薩說：『如果世尊在佛的境界中有所得，那麼我也就得到了諸佛的境界。』這時，長老須菩提（佛陀的弟子）問文殊師利菩薩說：『大士（菩薩的尊稱）！如來沒有得到佛的境界嗎？』 文殊師利菩薩說：『大德（對年長僧人的尊稱）！你得到了聲聞（佛陀的弟子）的境界嗎？』 須菩提說：『大士！聖者的心解脫是沒有境界的，所以我現在沒有什麼境界可以得到。』 文殊師利菩薩說：『大德！佛陀也是如此，他的心解脫也沒有境界。』

【English Translation】 English version The Buddha said, 'Young man, do all the sages who attain the unconditioned Dharma (truth free from cause and effect) have a number?' Manjushri Bodhisattva (symbol of wisdom) said, 'World Honored One, the sages do not realize a Dharma that has a number, because they have already transcended all numbered Dharmas.' Then, the World Honored One asked Manjushri Bodhisattva again, 'Young man, have you achieved the sacred Dharma (the path to liberation), or have you achieved the non-sacred Dharma (the path not leading to liberation)?' Manjushri Bodhisattva said, 'World Honored One, I have neither achieved the sacred Dharma nor the non-sacred Dharma. World Honored One, if there were a magically created person, would he achieve the sacred Dharma or the non-sacred Dharma?' The Buddha said, 'Young man, a magically created person cannot be said to have achieved the sacred Dharma, nor can he be said to have achieved the non-sacred Dharma.' Manjushri Bodhisattva said, 'World Honored One, didn't the Buddha say that all Dharmas are like illusions?' The Buddha said, 'It is so.' Manjushri Bodhisattva said, 'World Honored One, since all Dharmas are like illusions, and I am also like that, how can it be said that I have achieved the sacred Dharma or the non-sacred Dharma?' Then, the World Honored One asked Manjushri Bodhisattva again, 'Young man, if that is so, what have you attained?' Manjushri Bodhisattva said, 'World Honored One, I have attained the Tathagata's (title of the Buddha) realm of equality and no self-nature.' The Buddha said, 'Young man, have you attained the Buddha's realm?' Manjushri Bodhisattva said, 'If the World Honored One has attained something in the Buddha's realm, then I have also attained the realm of all Buddhas.' At that time, the elder Subhuti (a disciple of the Buddha) asked Manjushri Bodhisattva, 'Great being (title for a Bodhisattva), has the Tathagata not attained the Buddha's realm?' Manjushri Bodhisattva said, 'Venerable one (title for an elder monk), have you attained the realm of a Shravaka (a disciple of the Buddha)?' Subhuti said, 'Great being, the liberation of a sage's mind has no realm, therefore I have no realm to attain.' Manjushri Bodhisattva said, 'Venerable one, the Buddha is also like that, his mind's liberation has no realm either.'

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界，云何而謂有所得乎？」

須菩提言：「大士！汝今說法，可不將護初學心耶？」

文殊師利菩薩言：「大德！我今問汝，隨汝意答。如有良醫欲治人病，為將護病人心故，不與辛酸堿苦應病之藥，能令其人病得除差至安樂不？」

答言：「不也。」

文殊師利菩薩言：「大德！此亦如是。若說法師為將護初學心故，隱甚深法而不為說，隨其意欲演粗淺義，能令學者出生死苦至涅槃樂，無有是處。」

說是法時，眾中有五百比丘僧，諸漏永盡心得解脫。八百諸天子，遠塵離垢得法眼凈。復有七百諸天子，聞其辯才深生信樂，皆發阿耨多羅三藐三菩提心。

爾時，須菩提復白文殊師利菩薩言：「大士！汝頗亦于聲聞乘而生信解，又以此乘法度眾生不？」

文殊師利菩薩言：「大德！我於一切乘皆生信解。大德！我信解聲聞乘，亦信解辟支佛乘，亦信解三藐三佛陀乘。」

須菩提言：「大士！汝為是聲聞、為是辟支佛、為是三藐三佛陀耶？」

文殊師利菩薩言：「大德！我雖是聲聞，然不從他聞；雖是辟支佛，而不捨大悲及無所畏；雖已成正等覺，而於一切所應作事未嘗休息。」

須菩提又問言：「大士！汝云何是聲聞？」

答曰：「我恒為一切

【現代漢語翻譯】 現代漢語譯本 『界』，怎麼能說是有所得呢？」 須菩提說：『大士！您現在說法，難道不應該顧及初學者的心嗎？』 文殊師利菩薩說：『大德！我現在問您，請您隨意回答。如果有個好醫生想治病，爲了顧及病人的心，不給他們開辛辣酸苦等對癥的藥，能讓病人的病好轉，達到安樂嗎？』 回答說：『不能。』 文殊師利菩薩說：『大德！道理也是這樣。如果說法師爲了顧及初學者的心，隱藏甚深的佛法而不說，只隨著他們的意願講些粗淺的道理，能讓學者脫離生死苦，達到涅槃的快樂，這是不可能的。』 在說法的時候，聽眾中有五百位比丘僧，各種煩惱都永遠斷盡，內心得到解脫。八百位天子，遠離塵垢，得到清凈的法眼。還有七百位天子，聽了他的辯才，深深地產生信樂，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，須菩提又對文殊師利菩薩說：『大士！您也對聲聞乘（聽聞佛法而修行證果的修行者）產生信解，並且用這種乘法來度化眾生嗎？』 文殊師利菩薩說：『大德！我對一切乘都產生信解。大德！我相信聲聞乘，也相信辟支佛乘（不需他人教導，自己覺悟的修行者），也相信三藐三佛陀乘（無上正等正覺的佛陀）。』 須菩提說：『大士！您是聲聞、是辟支佛、還是三藐三佛陀呢？』 文殊師利菩薩說：『大德！我雖然是聲聞，但不是從別人那裡聽來的；雖然是辟支佛，但不捨棄大悲心和無所畏懼；雖然已經成就正等正覺，但對於一切應該做的事情，從來沒有停止過。』 須菩提又問：『大士！您怎麼說是聲聞呢？』 回答說：『我一直為一切

【English Translation】 English version 'The realm,' how can it be said that there is something to be attained?' Subhuti said, 'Great Being! As you are now teaching, shouldn't you be mindful of the minds of beginners?' Manjushri Bodhisattva said, 'Great Virtue! I am now asking you, please answer as you wish. If there is a good doctor who wants to cure a disease, would he, in order to be mindful of the patient's feelings, not give them the appropriate medicine that is spicy, sour, alkaline, or bitter, and still be able to cure the patient and bring them to peace and happiness?' The answer was, 'No.' Manjushri Bodhisattva said, 'Great Virtue! It is the same here. If a Dharma teacher, in order to be mindful of the minds of beginners, conceals the profound Dharma and does not speak of it, but only expounds shallow meanings according to their desires, can they enable the learners to escape the suffering of birth and death and reach the bliss of Nirvana? There is no such possibility.' While this Dharma was being taught, among the assembly there were five hundred Bhikshu monks whose outflows were completely exhausted and whose minds were liberated. Eight hundred Deva sons, far from dust and defilement, obtained the pure Dharma eye. Furthermore, there were seven hundred Deva sons who, hearing his eloquence, deeply generated faith and joy, and all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). At that time, Subhuti again said to Manjushri Bodhisattva, 'Great Being! Do you also have faith and understanding in the Sravaka Vehicle (the vehicle of those who hear the Dharma and practice to attain enlightenment), and do you use this vehicle to liberate sentient beings?' Manjushri Bodhisattva said, 'Great Virtue! I have faith and understanding in all vehicles. Great Virtue! I have faith and understanding in the Sravaka Vehicle, I also have faith and understanding in the Pratyekabuddha Vehicle (the vehicle of those who attain enlightenment on their own without a teacher), and I also have faith and understanding in the Samyak-sambuddha Vehicle (the vehicle of the fully enlightened Buddha).' Subhuti said, 'Great Being! Are you a Sravaka, a Pratyekabuddha, or a Samyak-sambuddha?' Manjushri Bodhisattva said, 'Great Virtue! Although I am a Sravaka, I have not heard it from others; although I am a Pratyekabuddha, I do not abandon great compassion and fearlessness; although I have already attained right and perfect enlightenment, I have never rested from all the things that should be done.' Subhuti then asked, 'Great Being! How do you say you are a Sravaka?' He replied, 'I am always for all'

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眾生說未聞法，是故我為聲聞。」

又問言：「汝云何是辟支佛？」

答曰：「我能了知一切諸法皆從緣起，是故我為辟支佛。」

又問言：「汝云何是三藐三佛陀？」

答曰：「我常恒覺一切諸法體相平等，是故我為三藐三佛陀。」

爾時，須菩提又問言：「大士！汝決定住於何地？為住聲聞地？為住辟支佛地？為住佛地耶？」

文殊師利菩薩言：「大德！汝應知我決定住於一切諸地。」

須菩提言：「大士！汝可亦決定住凡夫地耶？」

答曰：「如是。何以故？一切諸法及以眾生，其性即是決定正位。我常住此正位，是故我言決定住于凡夫地也。」

須菩提又問言：「若一切法及以眾生，即是決定正位者，云何建立諸地差別，而言此是凡夫地、此是聲聞地、此是辟支佛地、此是佛地耶？」

文殊師利菩薩言：「大德！譬如世間以言說故，于虛空中建立十方，所謂此是東方、此是南方，乃至此是上方、此是下方。雖虛空無差別，而諸方有如是、如是種種差別。此亦如是，如來於一切決定正位中，以善方便立於諸地，所謂此是凡夫地、此是聲聞地、此是辟支佛地、此是菩薩地、此是佛地。雖正位無差別，而諸地有別耳。」

爾時，須菩提復白文

【現代漢語翻譯】 現代漢語譯本 有人問：『你為什麼是聲聞（Sravaka，通過聽聞佛法而修行證悟的弟子）？』 回答說：『眾生說他們沒有聽聞過佛法，所以我為他們宣說，因此我是聲聞。』 又問：『你為什麼是辟支佛（Pratyekabuddha，靠自己覺悟，不依賴他人教導的修行者）？』 回答說：『我能了知一切諸法都是從因緣而生起的，所以我為辟支佛。』 又問：『你為什麼是三藐三佛陀（Samyaksambuddha，正等覺者，即佛陀）？』 回答說：『我常恒覺知一切諸法的本體和現象都是平等的，所以我為三藐三佛陀。』 這時，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）又問：『大士（菩薩的尊稱）！你究竟安住于哪一地？是安住于聲聞地？還是安住于辟支佛地？還是安住于佛地呢？』 文殊師利菩薩（Manjusri，智慧第一的菩薩）說：『大德！你應該知道我究竟安住於一切諸地。』 須菩提說：『大士！你也可以究竟安住于凡夫地嗎？』 回答說：『是的。為什麼呢？因為一切諸法以及眾生，它們的本性就是決定正位。我常安住于這個正位，所以我說我究竟安住于凡夫地。』 須菩提又問：『如果一切法以及眾生，它們的本性就是決定正位，那麼為什麼還要建立諸地的差別，說這是凡夫地、這是聲聞地、這是辟支佛地、這是佛地呢？』 文殊師利菩薩說：『大德！譬如世間因為言說的緣故，在虛空中建立十方，所謂這是東方、這是南方，乃至這是上方、這是下方。雖然虛空沒有差別，但是諸方有這樣、那樣的種種差別。這裡也是這樣，如來在一切決定正位中，以善巧方便建立諸地，所謂這是凡夫地、這是聲聞地、這是辟支佛地、這是菩薩地、這是佛地。雖然正位沒有差別，但是諸地有差別罷了。』 這時，須菩提又對文殊師利菩薩說：

【English Translation】 English version Someone asked: 'Why are you a Sravaka (a disciple who attains enlightenment by hearing the Dharma)?' The answer was: 'Beings say they have not heard the Dharma, so I proclaim it for them, therefore I am a Sravaka.' Again asked: 'Why are you a Pratyekabuddha (a practitioner who attains enlightenment on their own, without relying on the teachings of others)?' The answer was: 'I can understand that all dharmas arise from conditions, therefore I am a Pratyekabuddha.' Again asked: 'Why are you a Samyaksambuddha (a fully enlightened Buddha)?' The answer was: 'I constantly perceive that the essence and phenomena of all dharmas are equal, therefore I am a Samyaksambuddha.' At that time, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) further asked: 'Great Bodhisattva (a title of respect for a Bodhisattva)! Where do you ultimately reside? Do you reside in the Sravaka stage? Or do you reside in the Pratyekabuddha stage? Or do you reside in the Buddha stage?' Manjusri Bodhisattva (the Bodhisattva of wisdom) said: 'Virtuous one! You should know that I ultimately reside in all stages.' Subhuti said: 'Great Bodhisattva! Can you also ultimately reside in the stage of ordinary beings?' The answer was: 'Yes. Why? Because the nature of all dharmas and beings is the ultimate correct position. I always reside in this correct position, therefore I say I ultimately reside in the stage of ordinary beings.' Subhuti further asked: 'If the nature of all dharmas and beings is the ultimate correct position, then why establish the differences between the stages, saying this is the stage of ordinary beings, this is the stage of Sravakas, this is the stage of Pratyekabuddhas, and this is the stage of Buddhas?' Manjusri Bodhisattva said: 'Virtuous one! For example, in the world, due to language, the ten directions are established in space, saying this is the east, this is the south, and so on, up to this is the top and this is the bottom. Although space has no differences, the directions have such and such differences. It is the same here, the Tathagata (another name for the Buddha) establishes the stages with skillful means in all ultimate correct positions, saying this is the stage of ordinary beings, this is the stage of Sravakas, this is the stage of Pratyekabuddhas, this is the stage of Bodhisattvas, and this is the stage of Buddhas. Although the correct position has no differences, the stages have differences.' At that time, Subhuti again said to Manjusri Bodhisattva:

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殊師利菩薩言：「大士！汝已入正位耶？」文殊師利菩薩言：「大德！我雖已入，亦復非入。」

須菩提言：「大士！云何已入而非入乎？」

文殊師利菩薩言：「大德！應知此是菩薩智慧善巧。我今為汝說一譬喻，諸有智人以譬喻得解。大德！如有射師其藝超絕，惟有一子特鐘心愛，其人復有極重怨仇，耳不欲聞眼不欲睹。或時其子出外遊行，在於遠處路側而立。父遙見之謂是其怨，執弓持箭控弦而射。箭既發已方知是子，其人巧捷疾走追箭，箭未至間還復收得。言射師者喻菩薩也，一子者喻眾生也，怨家者喻煩惱也。言箭者，此則喻于聖智慧也。大德當知，菩薩摩訶薩以般若波羅蜜觀一切法，無生正位大悲善巧故，故不于實際作證而住聲聞辟支佛地，誓將化度一切眾生至佛地矣。」

爾時，須菩提又問文殊師利菩薩言：「大士！何等菩薩能行此行？」

文殊師利菩薩言：「大德！若菩薩示行於世，而不為世法所染；現同世間，不于諸法起見；雖為斷一切眾生煩惱勤行精進，而入於法界不見盡相；雖不住有為亦不得無為；雖處生死如遊園觀；本願未滿故，不求速證無上涅槃；雖深知無我而恒化眾生；雖觀諸法自性猶如虛空，而勤修功德凈佛國土；雖入於法界見法平等，而為莊嚴佛身口意業

【現代漢語翻譯】 現代漢語譯本 殊師利菩薩（Manjusri Bodhisattva）問：『大士（Mahasattva），您已經進入正位了嗎？』文殊師利菩薩（Manjusri Bodhisattva）說：『大德（Bhadanta），我雖然已經進入，但也並非真的進入。』 須菩提（Subhuti）問：『大士，為什麼說已經進入卻又並非真的進入呢？』 文殊師利菩薩（Manjusri Bodhisattva）說：『大德，應該知道這是菩薩的智慧善巧。我現在為你說一個譬喻，有智慧的人可以通過譬喻理解。大德，比如有一個射箭的人，他的技藝非常高超，只有一個兒子，特別鍾愛。這個人還有一個極深的仇人，他連聽都不想聽見，看都不想看見。有時他的兒子外出，站在遠處路邊。父親遠遠看見，以為是他的仇人，就拿起弓箭，拉開弓弦射了出去。箭射出后，才發現是自己的兒子。這個人動作敏捷，快速追趕箭，在箭還沒射到之前就把它收了回來。說射箭的人，比喻菩薩；一個兒子，比喻眾生；仇人，比喻煩惱。箭，比喻聖智慧。大德應當知道，菩薩摩訶薩（Bodhisattva-Mahasattva）用般若波羅蜜（Prajnaparamita）觀察一切法，因為無生正位的大悲善巧，所以不在實際中作證而停留在聲聞（Sravaka）、辟支佛（Pratyekabuddha）的境界，發誓要度化一切眾生到達佛的境界。』 這時，須菩提（Subhuti）又問文殊師利菩薩（Manjusri Bodhisattva）說：『大士，什麼樣的菩薩能夠修行這種行為呢？』 文殊師利菩薩（Manjusri Bodhisattva）說：『大德，如果菩薩示現修行於世間，卻不被世間法所污染；顯現與世間相同，卻不執著于諸法；雖然爲了斷除一切眾生的煩惱而勤奮精進，卻進入法界而看不到盡頭；雖然不住于有為法，也不執著于無為法；雖然處於生死輪迴，卻像在花園裡遊玩一樣；因為本來的誓願沒有完成，所以不求快速證得無上涅槃；雖然深深知道無我，卻恒常教化眾生；雖然觀察諸法的自性猶如虛空，卻勤奮修習功德，清凈佛的國土；雖然進入法界，見到諸法平等，卻爲了莊嚴佛的身口意業。』

【English Translation】 English version Manjusri Bodhisattva said, 'Great being (Mahasattva), have you entered the right position?' Manjusri Bodhisattva said, 'Virtuous one (Bhadanta), although I have entered, I have also not entered.' Subhuti said, 'Great being, how can it be said that you have entered and yet not entered?' Manjusri Bodhisattva said, 'Virtuous one, you should know that this is the skillful wisdom of a Bodhisattva. I will now tell you a parable, and wise people can understand through parables. Virtuous one, imagine a skilled archer who has only one beloved son. This person also has a deep-seated enemy whom he does not want to hear or see. Sometimes, the son goes out and stands by the roadside in the distance. The father sees him from afar and mistakes him for his enemy. He takes up his bow, draws the string, and shoots an arrow. After the arrow is released, he realizes it is his son. The man, quick and agile, rushes to retrieve the arrow, catching it before it reaches its target. The archer is like a Bodhisattva; the one son is like sentient beings; the enemy is like afflictions. The arrow is like sacred wisdom. Virtuous one, you should know that a Bodhisattva-Mahasattva observes all dharmas with Prajnaparamita (Perfection of Wisdom). Because of the skillful means of great compassion in the unproduced right position, they do not dwell in the realization of the actual, remaining in the realm of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), but vow to liberate all sentient beings until they reach Buddhahood.' At that time, Subhuti again asked Manjusri Bodhisattva, 'Great being, what kind of Bodhisattva can practice this kind of conduct?' Manjusri Bodhisattva said, 'Virtuous one, if a Bodhisattva demonstrates practice in the world, they are not defiled by worldly dharmas; they appear the same as the world, but do not cling to any dharmas; although they diligently strive to eliminate the afflictions of all sentient beings, they enter the realm of dharma without seeing an end; although they do not dwell in conditioned dharmas, they do not cling to unconditioned dharmas; although they are in the cycle of birth and death, it is like strolling in a garden; because their original vows are not fulfilled, they do not seek to quickly attain supreme Nirvana; although they deeply understand no-self, they constantly teach sentient beings; although they observe the nature of all dharmas as empty as space, they diligently cultivate merits and purify the Buddha's land; although they enter the realm of dharma and see the equality of all dharmas, they do so to adorn the Buddha's body, speech, and mind.'

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故不捨精進。若諸菩薩具如是行，乃能行耳。」

爾時，須菩提復白文殊師利菩薩言：「大士！汝今說此菩薩所行，非諸世間所能信受。」

文殊師利菩薩言：「大德！我今為欲令諸眾生永出世間，說諸菩薩了達世法出離之行。」

須菩提言：「大士！何者是世法？云何名出離？」

文殊師利菩薩言：「大德！世間法者，所謂五蘊。其五者何？謂色蘊、受蘊、想蘊、行蘊、識蘊。如是諸蘊，色如聚沫、受如浮泡、想如陽焰、行如芭蕉、識如幻化，是故此中無有世間，亦無諸蘊及以如是言說名字。若得是解，心則不散。心若不散，則不染世法。若不染世法，即是出離世間法也。

「複次，大德！五蘊諸法，其性本空。性空則無二，無二則無我我所，無我我所則無所取著，無所取著者即是出離世間法也。

「複次，大德！五蘊法者，以因緣有。因緣有故則無有力，無力則無主，無主則無我我所，無我我所則無受取，無受取則無執競，無執競則無諍論，無諍論者是沙門法，沙門法者知一切法如空中響，若能了知一切諸法如空中響即是出離世間法也。

「複次，大德！此五蘊法同於法界。法界者則是非界，非界中無眼界、無色界、無眼識界；無耳界、無聲界、無耳識界；無鼻界、

【現代漢語翻譯】 因此，不應捨棄精進。如果各位菩薩能夠實踐這樣的修行，才能真正做到。」

當時，須菩提又對文殊師利菩薩說：「大士！您現在所說的菩薩修行，不是世間人所能相信和接受的。」

文殊師利菩薩說：「大德！我今天是爲了讓眾生永遠脫離世間，才說菩薩通達世間法並出離世間的修行。」

須菩提說：「大士！什麼是世間法？又如何稱為出離呢？」

文殊師利菩薩說：「大德！世間法，就是所謂的五蘊（色、受、想、行、識五種構成要素）。這五種是什麼呢？就是色蘊、受蘊、想蘊、行蘊、識蘊。這些蘊，色如聚沫（水泡的集合），受如浮泡（水面上的氣泡），想如陽焰（陽光下的幻影），行如芭蕉（芭蕉樹的中心是空的），識如幻化（虛幻的變化），因此這裡面沒有世間，也沒有諸蘊以及這些言說的名字。如果能理解這一點，心就不會散亂。心如果不散亂，就不會被世間法所污染。如果不被世間法所污染，就是出離世間法了。

「再者，大德！五蘊諸法，其本性是空。本性空就沒有對立，沒有對立就沒有我與我所（執著于自我和屬於自我的事物），沒有我與我所就沒有執著，沒有執著就是出離世間法。

「再者，大德！五蘊法，是因緣和合而生。因緣和合而生就沒有力量，沒有力量就沒有主宰，沒有主宰就沒有我與我所，沒有我與我所就沒有接受和執取，沒有接受和執取就沒有爭執，沒有爭執就沒有諍論，沒有諍論就是沙門（修行者）的法，沙門法就是知道一切法如同空中的迴響，如果能夠了解一切諸法如同空中的迴響，就是出離世間法。

「再者，大德！這五蘊法與法界（宇宙萬法的本體）相同。法界就是非界（超越對立的境界），非界中沒有眼界（眼睛的感知範圍）、沒有色界（眼睛感知的對象）、沒有眼識界（眼睛的識別能力）；沒有耳界、沒有聲界、沒有耳識界；沒有鼻界、

【English Translation】 Therefore, one should not abandon diligence. If all Bodhisattvas practice in this way, then they can truly accomplish it.』

At that time, Subhuti again said to Manjushri Bodhisattva, 『Great One! What you are now speaking about the practice of Bodhisattvas is not something that worldly people can believe and accept.』

Manjushri Bodhisattva said, 『Great Virtue! I am now speaking about the practice of Bodhisattvas who understand worldly dharmas and transcend them, in order to enable all sentient beings to forever leave the world.』

Subhuti said, 『Great One! What are worldly dharmas? And how is it called transcendence?』

Manjushri Bodhisattva said, 『Great Virtue! Worldly dharmas are what are called the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness). What are these five? They are the skandha of form, the skandha of feeling, the skandha of perception, the skandha of mental formations, and the skandha of consciousness. These skandhas are such that form is like a mass of foam, feeling is like a floating bubble, perception is like a mirage, mental formations are like a banana tree (whose core is empty), and consciousness is like an illusion. Therefore, there is no world here, nor are there skandhas, nor are there such names and words. If one attains this understanding, the mind will not be scattered. If the mind is not scattered, then it will not be defiled by worldly dharmas. If it is not defiled by worldly dharmas, then that is transcendence of worldly dharmas.』

『Furthermore, Great Virtue! The nature of the five skandhas is originally empty. If the nature is empty, then there is no duality. If there is no duality, then there is no self and what belongs to self. If there is no self and what belongs to self, then there is no attachment. If there is no attachment, then that is transcendence of worldly dharmas.』

『Furthermore, Great Virtue! The five skandhas arise from causes and conditions. Because they arise from causes and conditions, they have no power. If they have no power, then they have no master. If they have no master, then there is no self and what belongs to self. If there is no self and what belongs to self, then there is no acceptance and grasping. If there is no acceptance and grasping, then there is no contention. If there is no contention, then there is no dispute. The absence of dispute is the dharma of a Shramana (a religious ascetic). The dharma of a Shramana is to know that all dharmas are like an echo in the void. If one can understand that all dharmas are like an echo in the void, then that is transcendence of worldly dharmas.』

『Furthermore, Great Virtue! These five skandhas are the same as the Dharmadhatu (the realm of all phenomena). The Dharmadhatu is the realm of non-duality. In the realm of non-duality, there is no eye realm, no form realm, no eye consciousness realm; no ear realm, no sound realm, no ear consciousness realm; no nose realm,

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無香界、無鼻識界；無舌界、無味界、無舌識界；無身界、無觸界、無身識界；無意界、無法界、無意識界。此中亦無地界、水界、火界、風界、虛空界、識界；亦無慾界、色界、無色界；亦無有為界、無為界。我人眾生壽者等，如是一切皆無所有，定不可得。若能入是平等深義，與無所入而共相應，即是出離世間法也。」

說是法時，會中比丘二百人，永盡諸漏心得解脫。各各脫身所著上衣，以奉文殊師利菩薩，而作是言：「若有眾生得聞於此甚深妙法，應生信受。若不生信，欲求證悟，終不可得。」

爾時，長老須菩提語諸比丘言：「汝何所得，以何為證？」

諸比丘言：「大德！無得無證，是沙門法。所以者何？若有所得，心則動亂。若有所證，則自矜負。動亂矜負，墮于魔業。若有自言我得我證，當知則是增上慢人。」

佛言：「諸比丘！汝等審知增上慢義不？」

諸比丘答言：「世尊！如我意者，若有人言我能知苦，是不知苦相；而言我知我能斷集、證滅、修道，是不知集、滅、道相。乃至而言我能修道，應知此是增上慢人。所以者何？苦相者，即無生相。集、滅、道相，即無生相。無生相者，即是非相、平等相。是諸聖人，於一切法得解脫相，是中無有知苦、斷集、證滅

【現代漢語翻譯】 現代漢語譯本：沒有香的境界，沒有鼻子的感知界；沒有舌頭的境界，沒有味道的境界，沒有舌頭的感知界；沒有身體的境界，沒有觸覺的境界，沒有身體的感知界；沒有意念的境界，沒有法的境界，沒有意識的境界。這裡也沒有地界、水界、火界、風界、虛空界、識界；也沒有欲界、色界（物質的境界）、無色界（非物質的境界）；也沒有有為界（因緣和合的現象）、無為界（超越因緣的境界）。我、人、眾生、壽者等，所有這些都是不存在的，絕對不可得。如果能夠進入這種平等深奧的意義，與無所入的狀態相應，那就是脫離世間法了。 當佛陀宣說此法時，會中有二百位比丘，永遠斷盡了所有煩惱，心得到解脫。他們各自脫下身上穿的上衣，獻給文殊師利菩薩（象徵智慧的菩薩），並說道：『如果有眾生能夠聽聞到這甚深微妙的佛法，應該生起信心接受。如果不能生起信心，想要證悟，最終是不可能得到的。』 這時，長老須菩提（佛陀的弟子，以解空性著稱）對眾比丘說：『你們得到了什麼，又以什麼為證呢？』 眾比丘回答說：『大德！無所得無所證，這是沙門（修行者）的法則。為什麼呢？如果有所得，心就會動亂。如果有所證，就會自高自大。動亂和自高自大，就會墮入魔的境界。如果有人自稱我得我證，應當知道這是增上慢的人。』 佛陀說：『諸位比丘！你們真的瞭解增上慢的含義嗎？』 眾比丘回答說：『世尊！依我理解，如果有人說我能知苦，這是不知苦的真相；如果說我知我能斷集（煩惱的根源）、證滅（煩惱的止息）、修道（通往滅的道路），這是不知集、滅、道的真相。乃至如果說我能修道，應當知道這是增上慢的人。為什麼呢？苦的真相，就是無生之相。集、滅、道的真相，就是無生之相。無生之相，就是非相、平等之相。這些聖人，在一切法中得到解脫之相，其中沒有知苦、斷集、證滅、修道。』

【English Translation】 English version: There is no realm of smell, no realm of nose consciousness; no realm of taste, no realm of flavor, no realm of tongue consciousness; no realm of body, no realm of touch, no realm of body consciousness; no realm of mind, no realm of phenomena, no realm of mind consciousness. Within this, there is also no realm of earth, water, fire, wind, space, or consciousness; also no realm of desire, form (material realm), or formlessness (immaterial realm); also no realm of conditioned phenomena, or unconditioned phenomena. 『I』, 『person』, 『sentient being』, 『life span』, etc., all these are non-existent, absolutely unattainable. If one can enter into this profound meaning of equality, and be in accordance with the state of no-entering, that is to be liberated from worldly dharmas. When the Buddha was speaking this Dharma, two hundred bhikkhus (monks) in the assembly, having forever exhausted all defilements, attained liberation of mind. Each of them took off their upper robes and offered them to Manjushri Bodhisattva (a Bodhisattva symbolizing wisdom), and said: 『If any sentient being can hear this profound and wonderful Dharma, they should generate faith and accept it. If they cannot generate faith, and seek to attain enlightenment, it is ultimately unattainable.』 At that time, the elder Subhuti (a disciple of the Buddha, known for his understanding of emptiness) said to the bhikkhus: 『What have you attained, and what is your proof?』 The bhikkhus replied: 『Great Elder! There is no attainment and no proof, this is the Dharma of a Shramana (practitioner). Why is that? If there is something attained, the mind will be disturbed. If there is something proven, one will become arrogant. Disturbance and arrogance lead to the realm of Mara (demon). If someone claims 『I have attained, I have proven』, know that this is a person of increased pride.』 The Buddha said: 『Bhikkhus! Do you truly understand the meaning of increased pride?』 The bhikkhus replied: 『World Honored One! As I understand it, if someone says 『I can know suffering』, this is not knowing the true nature of suffering; and if they say 『I know, I can cut off the origin of suffering (the cause of suffering), realize the cessation of suffering (the end of suffering), and cultivate the path (the way to the end of suffering)』, this is not knowing the true nature of the origin, cessation, and path. Even if they say 『I can cultivate the path』, know that this is a person of increased pride. Why is that? The true nature of suffering is the nature of non-arising. The true nature of the origin, cessation, and path is the nature of non-arising. The nature of non-arising is the nature of non-form, the nature of equality. These sages, in all dharmas, attain the nature of liberation, in which there is no knowing suffering, cutting off the origin of suffering, realizing the cessation of suffering, or cultivating the path.』

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、修道如是等相而可得者。若有眾生得聞如是一切諸法平等之義，而生驚怖，應知是為增上慢者。」

爾時，世尊即告之言：「善哉善哉。諸比丘！如汝所說，如是如是。須菩提！汝等當知此諸比丘，已於過去迦葉佛所、從文殊師利童子，得聞如是甚深之法。以聞法故疾得神通，今復得聞，隨順不逆。須菩提！若復有人於我法中得聞斯義生信解者，皆于來世見彌勒佛。若未發大乘意，於三會中悉得解脫。若已發大乘意者，皆得住于堪忍之地。」

爾時，善勝天子白文殊師利菩薩言：「大士！汝常於此閻浮提中為眾說法。今兜率天上有諸天子，曾於過去值無量佛，供養恭敬、種諸善根，然生在天中耽著境界，不能來此法會而有聽受。昔種善根，今將退失，若蒙誘誨，必更增長。惟愿大士！暫往天宮，為彼諸天弘宣法要。」

爾時，文殊師利菩薩以神通力，即于其處忽然化作兜率天宮，如其所有悉皆備足，令善勝天子及此會中一切人天，皆謂在於彼天之上。具見於彼種種嚴飾，園林池沼，果樹行列。殿堂樓閣，棟宇交臨，繡柱承梁，雕窗間戶，攢櫨疊栱，磊砢分佈。積寶為臺，莊嚴綺錯，其臺極小，猶有七層，或八層九層，乃至高於二十層者。一一臺上，處處層級，皆有眾天女，盛年好色，手足柔軟，

【現代漢語翻譯】 『如果修行是像這樣才能獲得，如果有眾生聽聞到一切諸法平等的道理，卻感到驚恐害怕，應當知道這些人是增上慢者。』

這時，世尊就告訴他們說：『很好，很好。各位比丘！正如你們所說，正是這樣，正是這樣。須菩提（佛陀的十大弟子之一，以解空第一著稱）！你們應當知道這些比丘，在過去迦葉佛（過去七佛之一）的時代，曾經從文殊師利童子（智慧的象徵）那裡，聽聞過這樣甚深的佛法。因為聽聞佛法，所以很快就獲得了神通，現在再次聽聞，能夠隨順而不違逆。須菩提！如果有人在我的佛法中聽聞到這個道理而生起信心和理解，他們將來都會見到彌勒佛（未來佛）。如果還沒有發大乘心，在彌勒佛的三次法會中都能得到解脫。如果已經發了大乘心，都能安住于堪忍之地。』

這時，善勝天子（天界的天人）對文殊師利菩薩（智慧的象徵）說：『大士！您經常在這閻浮提（我們所居住的世界）中為眾生說法。現在兜率天（欲界六天之一）上有一些天子，他們過去曾經遇到過無數的佛，供養恭敬，種下各種善根，但是因為生在天界，貪戀享樂，不能來到這裡參加法會聽聞佛法。他們過去種下的善根，現在將要退失，如果能夠得到您的教誨，必定會更加增長。希望大士！暫時前往天宮，為那些天人弘揚佛法要義。』

這時，文殊師利菩薩用神通力，就在那裡忽然化現出兜率天宮，和真實的天宮一樣，一切都具備齊全，讓善勝天子和法會中的一切人天，都以為自己身處在那個天界之上。他們都看到了天宮中各種各樣的裝飾，園林池塘，果樹成行。殿堂樓閣，房屋交錯相連，彩繪的柱子支撐著橫樑，雕花的窗戶和門，層層疊疊的斗拱，錯落有致地分佈著。用寶物堆積成臺，裝飾得華麗精美，即使是最小的檯子，也有七層，或者八層九層，甚至高達二十層。每一層臺上，到處都有階梯，都有許多年輕貌美、手足柔軟的天女，

【English Translation】 'If cultivation is to be attained through such characteristics, and if any sentient beings, upon hearing the meaning of the equality of all dharmas, become frightened, know that they are those with increased arrogance.'

At that time, the World Honored One then said to them, 'Excellent, excellent. Bhikshus! As you have said, it is so, it is so. Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness)! You should know that these bhikshus, in the past, under the Buddha Kashyapa (one of the seven past Buddhas), heard such profound Dharma from the youth Manjushri (symbol of wisdom). Because of hearing the Dharma, they quickly attained supernatural powers, and now, upon hearing it again, they follow it without contradiction. Subhuti! If anyone in my Dharma hears this meaning and generates faith and understanding, they will all see Maitreya Buddha (the future Buddha) in the future. If they have not yet generated the Mahayana mind, they will all attain liberation in the three assemblies of Maitreya. If they have already generated the Mahayana mind, they will all dwell in the land of endurance.'

At that time, the Deva Son Good Victory said to the Bodhisattva Manjushri, 'Great Bodhisattva! You often preach the Dharma to sentient beings in this Jambudvipa (the world we live in). Now, in the Tushita Heaven (one of the six heavens of the desire realm), there are Deva Sons who, in the past, encountered countless Buddhas, made offerings with reverence, and planted various roots of goodness. However, because they are born in the heavens, they are attached to sensual pleasures and cannot come to this Dharma assembly to listen to the Dharma. The roots of goodness they planted in the past are now about to diminish. If they could receive your teachings, they would surely grow even more. I wish that the Great Bodhisattva would temporarily go to the heavenly palace to propagate the essential Dharma for those devas.'

At that time, Bodhisattva Manjushri, with his supernatural power, suddenly transformed the Tushita Heaven Palace right there, complete with everything as it is, causing the Deva Son Good Victory and all the humans and devas in the assembly to believe that they were in that heaven. They all saw the various decorations in the heavenly palace, the gardens and ponds, the rows of fruit trees. The halls and pavilions, the buildings interlocked, the painted pillars supporting the beams, the carved windows and doors, the layered brackets, distributed in a scattered manner. Platforms were built with treasures, adorned with splendor and beauty. Even the smallest platform had seven levels, or eight or nine levels, and some were even as high as twenty levels. On each platform, everywhere there were steps, and there were many young and beautiful heavenly maidens, with soft hands and feet,

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額廣眉長，面目清凈。如金羅網，常有光明，亦如蓮華，離諸塵垢。發言含笑，進止迴旋，動必合儀，麗而有則。譬如滿月，人所樂見。笙篌琴瑟，簫笛鐘鼓，或歌或嘯，音節相和，妙妓成行，分庭共舞，如是等事，宛然備矚。時善勝天子，見自宮殿及其眷屬歡娛事已，心生疑怪，白文殊師利菩薩言：「奇哉。大士！云何令我及以大眾，瞬息之間而來至此？」

爾時，長老須菩提語善勝天子言：「天子！我初亦謂與諸大眾皆共至於兜率陀天，而今乃知本來不動，曾不共往彼天之上。如是所見，皆是文殊師利菩薩三昧神通之所現耳。」

時善勝天子即白佛言：「世尊！文殊師利菩薩甚為希有，乃能以三昧神通不思議力，令此眾會不動本處而言至此兜率陀天。」

佛言：「天子，汝但知文殊師利童子神通變化少分之力，我之所知無有量也。天子！以文殊師利神通之力，假使如恒河沙等諸佛國土，種種嚴好各各不同，能於一佛土中普令明見。又以如恒河沙等諸佛國土，集在一處，狀如繒束，舉擲上方不以為難。又以如恒河沙等諸佛國土，所有大海置一毛孔，而令其中眾生不覺不知、無所觸嬈。又以如恒河沙等諸佛國土，所有須彌山王，以彼眾山內於一山，復以此山內于芥子，而令住彼山上一切諸天，不覺

【現代漢語翻譯】 現代漢語譯本：他的額頭寬廣，眉毛修長，面容清凈。如同金色的羅網，身上常有光明，也像蓮花一樣，遠離一切塵垢。他說話時面帶微笑，舉止進退都符合禮儀，既美麗又有法則。就像滿月一樣，令人喜悅。笙、篌、琴、瑟、簫、笛、鐘、鼓等樂器，或歌唱或嘯吟，音節和諧，美麗的歌舞伎排列成行，在庭院中共同舞蹈，這些景象都清晰可見。這時，善勝天子看到自己宮殿以及眷屬歡娛的景象后，心中產生疑惑，對文殊師利菩薩說：『真是奇特啊，大士！您是如何讓包括我在內的大眾，在瞬間就來到這裡的？』 這時，長老須菩提對善勝天子說：『天子！我最初也以為和大家一起到了兜率陀天（欲界六天之一，彌勒菩薩的居所），現在才知道我們本來就沒有動過，根本沒有去到那個天上。我們所看到的，都是文殊師利菩薩以三昧（禪定）神通所顯現的。』 這時，善勝天子就對佛說：『世尊！文殊師利菩薩真是太稀有了，竟然能以三昧神通不可思議的力量，讓這裡的眾會沒有離開原來的地方就來到了兜率陀天。』 佛說：『天子，你只知道文殊師利童子神通變化少許的力量，我所知道的他的力量是無法衡量的。天子！以文殊師利的神通之力，即使像恒河沙數那樣多的佛國，種種莊嚴美好各不相同，他也能在一個佛國中讓大家普遍明見。又以像恒河沙數那樣多的佛國，聚集在一起，形狀像用繩子捆紮起來一樣，舉起來扔到上方也不覺得困難。又以像恒河沙數那樣多的佛國，所有的大海放在一個毛孔里，而讓其中的眾生不覺得不知曉，也沒有任何干擾。又以像恒河沙數那樣多的佛國，所有的須彌山王（佛教宇宙觀中的中心山），把那些山都放入一座山中，再把這座山放入芥子中，而讓住在山上的一切諸天，不覺得』

【English Translation】 English version: His forehead was broad, his eyebrows long, and his face pure and serene. Like a golden net, he was always radiant with light, and like a lotus flower, he was free from all defilements. He spoke with a smile, his movements and gestures were all in accordance with propriety, beautiful and yet disciplined. He was like a full moon, pleasing to behold. The sounds of sheng (a reed pipe wind instrument), hou (a stringed instrument), qin (a zither-like instrument), se (a plucked string instrument), xiao (a vertical bamboo flute), di (a transverse bamboo flute), bells, and drums, whether singing or whistling, were in harmonious accord. Beautiful dancers lined up, dancing together in the courtyard. All these things were clearly visible. At that time, the Deva Son Shansheng, having seen the joyful scenes of his palace and his retinue, felt doubt in his heart and said to Manjushri Bodhisattva: 『How wondrous, Great Bodhisattva! How did you cause me and this great assembly to arrive here in an instant?』 At that time, the elder Subhuti said to the Deva Son Shansheng: 『Deva Son! I initially thought that we had all come to the Tushita Heaven (one of the six heavens of the desire realm, the abode of Maitreya Bodhisattva), but now I know that we have never moved from our original place, and we have not actually gone to that heaven. What we have seen is all a manifestation of the samadhi (meditative absorption) and supernatural powers of Manjushri Bodhisattva.』 Then, the Deva Son Shansheng said to the Buddha: 『World Honored One! Manjushri Bodhisattva is truly extraordinary, for he is able to use the inconceivable power of samadhi and supernatural abilities to bring this assembly to the Tushita Heaven without moving from their original place.』 The Buddha said: 『Deva Son, you only know a small portion of the power of the supernatural transformations of Manjushri Bodhisattva. The power that I know is immeasurable. Deva Son! With the power of Manjushri's supernatural abilities, even if there were as many Buddha lands as the sands of the Ganges River, each with different kinds of adornments and beauties, he could make them all clearly visible in one Buddha land. Also, he could gather as many Buddha lands as the sands of the Ganges River into one place, shaped like a bundle tied with a rope, and lift it up and throw it without difficulty. Also, he could place all the oceans of as many Buddha lands as the sands of the Ganges River into one pore, and the beings within would not feel or know it, nor would they be disturbed in any way. Also, he could take all the Mount Sumerus (the central mountain in Buddhist cosmology) of as many Buddha lands as the sands of the Ganges River, put those mountains into one mountain, and then put that mountain into a mustard seed, and all the devas (gods) living on that mountain would not feel it.』

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不知亦無所嬈。又以如恒河沙等諸佛國土，其中所有五道眾生，置右掌中，復取是諸國土一切樂具，一一眾生盡以與之等無差別。又以如恒河沙等諸佛國土，劫盡燒時，所有大火集在一處，令其大小如一燈炷，所有火事如本無別。又如恒河沙等諸佛國土，所有日月，若於一毛孔舒光映之，普令其明隱蔽不現。天子！我於一劫若一劫餘，說文殊師利童子三昧神通變化之力，不可窮盡。」

爾時，魔波旬自變其身作比丘形，在於會中卻坐一面，白佛言：「世尊！我今聞說文殊師利童子神通之力，不能信受。唯愿世尊！令於我前現其神力，使我得見。」

爾時，世尊知是惡魔變為比丘，欲令眾生善根增長，故告文殊師利菩薩言：「汝應自現神通之力，令此會中無量眾生鹹得善利。」

文殊師利所說不思議佛境界經卷上 大正藏第 12 冊 No. 0340 文殊師利所說不思議佛境界經

文殊師利所說不思議佛境界經卷下

唐天竺三藏菩提流志奉　詔譯

爾時，文殊師利菩薩受佛教已，即時入一切法心自在神通三昧。入此三昧已，起神通力，現於如上所說神變之事。顯然明著，皆悉現前，如佛所言，不增不減。預斯會者，靡不咸見。是時，大眾睹此神力，嘆未曾有，同聲唱言：

{ "translations": [ "現代漢語譯本：不知道也不會被擾亂。又比如，將如恒河沙數一樣多的諸佛國土中所有五道眾生，都放在右掌中，再取這些國土中所有的享樂之物，毫無差別地給予每一個眾生。又比如，當如恒河沙數一樣多的諸佛國土在劫盡時被焚燒，所有的大火聚集在一起，使其大小如同一根燈芯，其火焰的性質與原來沒有區別。又比如，如恒河沙數一樣多的諸佛國土中的所有日月，如果在一根毛孔中舒放光芒照耀它們，就能使它們的光明完全隱蔽，不再顯現。天子！我即使說一個劫或一個劫多一點的時間，也無法窮盡文殊師利童子（Manjusri Bodhisattva，智慧的象徵）的三昧神通變化之力。」， "當時，魔波旬（Mara Papiyas，佛教中的魔王）自己變化成比丘的模樣，在法會中退坐一旁，對佛說：『世尊！我現在聽聞文殊師利童子的神通之力，不能相信接受。唯愿世尊！讓他在我面前展現他的神力，使我能夠親眼見到。』", "當時，世尊知道這是惡魔變化成比丘，爲了使眾生的善根增長，所以告訴文殊師利菩薩說：『你應該自己展現神通之力，使這法會中無量的眾生都能得到善利。』", "《文殊師利所說不思議佛境界經》捲上", "大正藏第12冊 No. 0340 《文殊師利所說不思議佛境界經》", "《文殊師利所說不思議佛境界經》卷下", "唐天竺三藏菩提流志奉詔譯", "當時，文殊師利菩薩接受佛的教誨后，立即進入一切法心自在神通三昧（Samadhi，禪定）。進入此三昧后，他發起神通力，展現瞭如上所說的神變之事。這些神變清晰明瞭地全部顯現在眼前，正如佛所說，不多也不少。參加法會的人，沒有誰不看見的。當時，大眾看到這種神力，讚歎從未有過，同聲說道：" ], "english_translations": [ "English version: Not knowing, nor being disturbed. Furthermore, if one were to place all sentient beings of the five realms within Buddha lands as numerous as the sands of the Ganges River on the right palm, and then take all the enjoyable things from these lands, giving them to each and every being without any difference. Also, if all the great fires from Buddha lands as numerous as the sands of the Ganges River, when they are burned at the end of a kalpa (aeon), were gathered into one place, making it as small as a wick of a lamp, the nature of the fire would be no different from the original. Furthermore, if all the suns and moons from Buddha lands as numerous as the sands of the Ganges River were to shine their light through one pore, they would completely conceal their brightness, making them invisible. O son of heaven! Even if I were to speak for one kalpa or a little more than one kalpa, I could not exhaust the power of the samadhi (meditative absorption) and the miraculous transformations of Manjusri Bodhisattva (symbol of wisdom).", "At that time, Mara Papiyas (the demon king in Buddhism) transformed himself into the form of a bhiksu (monk), sat to one side in the assembly, and said to the Buddha: 'World Honored One! Now that I have heard of the miraculous powers of Manjusri Bodhisattva, I cannot believe and accept it. I beseech the World Honored One! To have him display his miraculous powers before me, so that I may see it with my own eyes.'", "At that time, the World Honored One, knowing that this was an evil demon transformed into a bhiksu, and wishing to increase the good roots of sentient beings, said to Manjusri Bodhisattva: 'You should display your miraculous powers yourself, so that the immeasurable sentient beings in this assembly may all receive good benefits.'", "The Sutra of the Inconceivable Realm of the Buddhas Spoken by Manjusri, Volume 1", "Taisho Tripitaka Volume 12, No. 0340, The Sutra of the Inconceivable Realm of the Buddhas Spoken by Manjusri", "The Sutra of the Inconceivable Realm of the Buddhas Spoken by Manjusri, Volume 2", "Translated by Tripitaka Bodhiruci of Tang India, under Imperial Decree", "At that time, Manjusri Bodhisattva, having received the Buddha's teaching, immediately entered the samadhi of the unobstructed miraculous power of the mind of all dharmas (phenomena). Having entered this samadhi, he aroused his miraculous power and manifested the miraculous transformations as described above. These transformations were clearly and distinctly manifested before everyone, just as the Buddha had said, neither more nor less. Those who were present at the assembly all saw it. At that time, the assembly, seeing this miraculous power, exclaimed that they had never seen anything like it, and said in unison:" ] }

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「善哉善哉。諸佛如來為眾生故出現世間。復有如是善權大士同出於世，而能現此不可思議威神之力。」

爾時，惡魔見此種種神變事已，歡喜踴躍，禮文殊師利菩薩足，合掌恭敬而向如來作如是言：「文殊師利童子甚為希有，乃能現是不可思議神通變化，諸有聞者孰不驚疑？若有眾生得聞此事能生信受，假使惡魔如恒河沙，欲為惱害終不能也。世尊！我是惡魔，常于佛所伺求其便。心喜惱害一切眾生，若見有人精勤習善，必以威力為其障礙。世尊！我從今日深發誓心，但此法門弘宣之處，所在國土城邑聚落百由旬內，我在其中，譬如盲者無有所作，不于眾生而生侵惱。若見有受持讀誦思惟解釋是經者，必生尊重，供給供養。世尊！我之儔黨，樂於佛法而生留難，若見有人修行于善，要加逼沮令其退失。我今為斷如是惡事，說陀羅尼。」即說咒曰：

「怛侄他阿么黎(一)　毗么黎(二)　恥(音天以反)哆答鞞(三)　阿羯波你是多設咄𡀔(四)　誓曳(五)　誓耶末底(六)　輸(去聲)婆末底(七)　睒迷(去聲，下兩字同)扇底(八)　阿普迷(九)　普普迷(十)　地𠼝(十一)　阿契(十二)　莫契(十三)　佉契(十四)　弭履羅(十五)　阿伽(去聲)迷(十六)　普羅(十七)　普羅

【現代漢語翻譯】 現代漢語譯本 『太好了，太好了。諸佛如來爲了眾生的緣故出現在世間。又有像這樣善於運用方便法門的大菩薩也一同出現在世間，能夠顯現這種不可思議的威神之力。』 當時，惡魔見到這些種種神通變化的事情后，歡喜踴躍，禮拜文殊師利菩薩（Manjusri Bodhisattva）的腳，合掌恭敬地向如來說道：『文殊師利童子（Manjusri）真是非常稀有，竟然能夠顯現這種不可思議的神通變化，所有聽到的人誰不感到驚疑呢？如果有眾生聽到這件事能夠產生信受，即使有像恒河沙數那麼多的惡魔，想要去惱害他們也終究不能夠。世尊！我是惡魔，常常在佛陀那裡伺機尋找機會。內心喜歡惱害一切眾生，如果見到有人精勤地修習善法，必定會用威力去障礙他們。世尊！我從今天起深深地發誓，只要這個法門弘揚宣講的地方，所在的國土、城邑、聚落方圓百由旬（yojana，古印度長度單位，約12-15公里）之內，我身處其中，就像盲人一樣無所作為，不會對眾生產生侵擾惱害。如果見到有人受持、讀誦、思惟、解釋這部經，必定會生起尊重之心，給予供養。世尊！我的同黨，喜歡對佛法制造障礙，如果見到有人修行善法，一定要加以逼迫阻撓，使他們退失。我現在爲了斷除這樣的惡事，說出陀羅尼（dharani，總持，咒語）。』 隨即說咒語道： 『怛侄他 阿么黎(amale) (一) 毗么黎(vimale) (二) 恥(chi)哆答鞞(citta-darpay) (三) 阿羯波你是多設咄𡀔(akarsha-paritas-dusta) (四) 誓曳(shaye) (五) 誓耶末底(shaya-mati) (六) 輸(shubha)婆末底(shubha-mati) (七) 睒迷(shame) 扇底(shanti) (八) 阿普迷(apume) (九) 普普迷(pupume) (十) 地𠼝(dhi) (十一) 阿契(akhe) (十二) 莫契(mokhe) (十三) 佉契(khakhe) (十四) 弭履羅(milira) (十五) 阿伽(agama)迷(十六) 普羅(pura) (十七) 普羅(pura)』

【English Translation】 English version 'Excellent, excellent. The Tathagatas (Tathagata, one of the titles of Buddha) appear in the world for the sake of sentient beings. Moreover, great Bodhisattvas (Bodhisattva, enlightened being) who are skilled in expedient means also appear in the world, and are able to manifest such inconceivable majestic spiritual powers.' At that time, the demon, having witnessed these various miraculous transformations, rejoiced and leaped with joy. He bowed at the feet of Manjusri Bodhisattva (Manjusri Bodhisattva), respectfully joined his palms, and addressed the Tathagata (Tathagata) thus: 'Manjusri (Manjusri) is truly extraordinary, able to manifest such inconceivable spiritual transformations. Who among those who hear of this would not be amazed and doubtful? If any sentient being hears of this and is able to accept it with faith, even if there were demons as numerous as the sands of the Ganges River, they would ultimately be unable to harm them. World-Honored One! I am a demon, and I often seek opportunities at the Buddha's place. My heart delights in harming all sentient beings. If I see someone diligently practicing good deeds, I will surely use my power to obstruct them. World-Honored One! From this day forward, I deeply vow that wherever this Dharma (Dharma, Buddhist teachings) is propagated, within a hundred yojanas (yojana, ancient Indian unit of distance, approx. 12-15 km) of the country, city, or village, I will be like a blind person, unable to do anything, and I will not cause any harm or disturbance to sentient beings. If I see anyone upholding, reciting, contemplating, or explaining this sutra, I will surely generate respect and offer them support and offerings. World-Honored One! My companions are fond of creating obstacles to the Buddha's teachings. If they see anyone practicing good deeds, they will certainly try to force them to retreat. Now, in order to put an end to such evil deeds, I will speak a dharani (dharani, a type of mantra).' Then he spoke the mantra: 'Tadyatha amale (one) vimale (two) citta-darpay (three) akarsha-paritas-dusta (four) shaye (five) shaya-mati (six) shubha-mati (seven) shame shanti (eight) apume (nine) pupume (ten) dhi (eleven) akhe (twelve) mokhe (thirteen) khakhe (fourteen) milira (fifteen) agama (sixteen) pura (seventeen) pura'

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普羅(十八)　輸(上聲，下同)迷輸輸迷(十九)　地𠼝地𠼝(二十)　阿那跋底(二十一)　恥哆答鞞(二十二)　訖里多遏梯(二十三)　訖里多毗(入聲)提(二十四)　毗盧折(音之熱反)擔(音丁合反)(二十五)　薩達摩婆拏(上聲)拘(二十六)　曷寫蘇怛羅寫陀路迦(二十七)　阿(入聲)跋羅自多伊婆蘇履耶(二十八)

「世尊！此陀羅尼擁護法師，能令其人勇猛精進，辯才無斷。一切惡魔無能得便，更令其魔心生歡喜，以衣服臥具，飲食湯藥，諸有所須而為供養。世尊！若有善男子善女人受持此咒日夜不絕，則為一切天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等常所守護，一切怨憎不能為害。」

佛語魔言：「善哉善哉。汝今說此陀羅尼，令恒河沙等無量世界六種震動。魔王當知，汝此辯才，皆是文殊師利童子神力所作。」

文殊師利菩薩以神通力令魔波旬說此咒時，眾中三萬人皆發阿耨多羅三藐三菩提心。

爾時，文殊師利菩薩作是變已，攝其神力，即告善勝天子言：「天子！我今欲詣兜率陀天，汝可先往，令其眾集。」

時善勝天子聞是語已，與其眷屬，右繞于佛及文殊師利等菩薩大眾，于會中沒，須臾之間到彼天宮。至天宮已，普

【現代漢語翻譯】 現代漢語譯本 普羅(十八) 輸迷輸輸迷(十九) 地𠼝地𠼝(二十) 阿那跋底(二十一) 恥哆答鞞(二十二) 訖里多遏梯(二十三) 訖里多毗(入聲)提(二十四) 毗盧折(音之熱反)擔(音丁合反)(二十五) 薩達摩婆拏(上聲)拘(二十六) 曷寫蘇怛羅寫陀路迦(二十七) 阿(入聲)跋羅自多伊婆蘇履耶(二十八)

『世尊！這個陀羅尼（dharani，總持）能夠保護法師，使他們勇猛精進，辯才無礙。一切惡魔都無法得逞，反而會使魔心生歡喜，用衣服、臥具、飲食、湯藥等一切所需來供養。世尊！如果有善男子、善女人受持這個咒語，日夜不間斷，就會被一切天（deva）、龍（naga）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人、非人等常常守護，一切怨恨憎惡都不能加害。』

佛對魔王說：『好啊，好啊。你現在說的這個陀羅尼，能使恒河沙數等無量世界發生六種震動。魔王應當知道，你這辯才，都是文殊師利（Manjusri）童子的神力所致。』

文殊師利菩薩用神通力讓魔波旬（Mara Papiyas）說出這個咒語時，在場的三萬人全都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

這時，文殊師利菩薩完成這種變化后，收回神通力，就告訴善勝天子說：『天子！我現在想去兜率陀天（Tusita Heaven），你可以先去，讓那裡的眾生聚集。』

當時，善勝天子聽到這話后，就和他的眷屬一起，右繞佛和文殊師利等菩薩大眾，在會中消失，一會兒就到了兜率陀天宮。到了天宮后，普

【English Translation】 English version Puro (18) Shumi Shushumi (19) Didi Didi (20) Anabati (21) Chidatabi (22) Kritagati (23) Kritabiti (24) Biluzhedan (25) Sadhamobanakou (26) Heshisutrashyadaluoka (27) Abalaziduoyibasuliye (28)

'World Honored One! This dharani (a type of mantra) protects Dharma masters, enabling them to be courageous and diligent, with uninterrupted eloquence. All evil demons are unable to take advantage, and instead, their hearts will be filled with joy, and they will offer clothing, bedding, food, medicine, and all necessities. World Honored One! If there are good men and good women who uphold this mantra day and night without ceasing, they will be constantly protected by all devas (gods), nagas (dragons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, and non-humans, and all enemies will be unable to harm them.'

The Buddha said to Mara: 'Excellent, excellent. The dharani you have just spoken causes the six kinds of tremors in countless worlds as numerous as the sands of the Ganges River. Mara, you should know that your eloquence is all due to the divine power of Manjusri (the Bodhisattva of Wisdom).'

When Manjusri Bodhisattva used his supernatural power to make Mara Papiyas (the demon king) speak this mantra, thirty thousand people in the assembly all generated the mind of anuttara-samyak-sambodhi (supreme enlightenment).

At that time, after Manjusri Bodhisattva had completed this transformation and withdrawn his supernatural power, he said to the Good Victory Deva: 'Deva! I now wish to go to the Tusita Heaven. You may go ahead and gather the assembly there.'

Upon hearing these words, the Good Victory Deva, along with his retinue, circumambulated the Buddha and the assembly of Bodhisattvas, including Manjusri, and disappeared from the assembly, arriving at the Tusita Heaven Palace in a short time. Upon arriving at the palace, he

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告眾言：「汝等當知，文殊師利菩薩摩訶薩愍我等故，欲來至此。汝等諸天皆應舍離放逸諸樂而共來集，為聽法故。」

時善勝天子作是語已，于天宮中建立道場，其場廣博，清凈嚴好，以天如意眾寶所成，東西三萬二千由旬，南北一萬六千由旬。又于其中置無量百千師子之座，其座高廣，種種莊嚴，以天寶衣而覆其上。時善勝天子嚴辦道場及師子座已，曲躬合掌，遙向文殊師利菩薩而作是言：「我至天宮，所為事畢。唯仁降止，今正是時。」

爾時，文殊師利菩薩與諸菩薩一萬二千人，大聲聞一千五百人，及余無量百千天、龍、夜叉、乾闥婆等，從坐而起，頂禮佛足，右繞三匝，于如來前，沒而不現。須臾之頃至兜率陀天，詣道場中，如其敷擬，各坐其座。

爾時，四天王天、三十三天、夜摩天、化樂天、他化自在天，及色界中諸梵天眾，遞相傳告，而作是言：「今文殊師利菩薩在兜率陀天欲說大法，我等應共往詣其所，為欲聽聞所未聞法，及見種種希有事故。」作是語已，欲色界中無量阿僧祇，諸天子眾，于須臾頃，各從所住，而來共集兜率天宮。以文殊師利菩薩威神之力，其道場中悉皆容受，而無迫隘。

爾時，善勝天子白文殊師利菩薩言：「大士！今此大眾悉已來集，愿以辯才闡明

【現代漢語翻譯】 現代漢語譯本：

他告訴眾人說：『你們應當知道，文殊師利菩薩摩訶薩（意為大菩薩）憐憫我們，想要來到這裡。你們這些天人都應當捨棄放縱享樂，一同前來聚集，爲了聽聞佛法。』 當時，善勝天子說完這些話后，在天宮中建立道場，這個道場廣闊，清凈莊嚴，用天上的如意珍寶構成，東西長三萬二千由旬（古印度長度單位），南北長一萬六千由旬。又在其中設定了無數百千個獅子座，這些座位高大寬廣，各種裝飾莊嚴，用天上的寶衣覆蓋在上面。當時，善勝天子佈置好道場和獅子座后，彎腰合掌，遙向文殊師利菩薩說道：『我在天宮所做的事情已經完畢。唯愿您降臨此處，現在正是時候。』 這時，文殊師利菩薩與一萬二千位菩薩，一千五百位大聲聞（意為佛陀的弟子），以及其餘無數百千的天、龍、夜叉（意為守護神）、乾闥婆（意為天上的樂神）等，從座位上起身，頂禮佛足，右繞佛三圈，在如來面前，消失不見。片刻之間到達兜率陀天（意為欲界天），來到道場中，按照安排，各自坐到自己的座位上。 當時，四天王天、三十三天、夜摩天（意為夜摩天）、化樂天、他化自在天，以及色界天中的諸梵天眾，互相傳告，說道：『現在文殊師利菩薩在兜率陀天想要宣說大法，我們應當一同前往那裡，爲了聽聞從未聽聞過的佛法，以及見識各種稀有的事情。』說完這些話后，欲界天中無數阿僧祇（意為無數）的天子們，在片刻之間，各自從所住之處，一同來到兜率天宮。憑藉文殊師利菩薩的威神之力，道場中全部容納了他們，而沒有感到擁擠。 當時，善勝天子對文殊師利菩薩說：『大士！現在這裡的大眾都已經聚集，希望您以辯才闡明佛法。』

【English Translation】 English version:

He told the assembly, 'You should know that Mañjuśrī Bodhisattva Mahāsattva (meaning great Bodhisattva), out of compassion for us, wishes to come here. All of you devas should abandon your indulgent pleasures and come together to assemble, for the sake of hearing the Dharma.' At that time, after saying these words, the deva Suvijaya established a Bodhimaṇḍa (place of enlightenment) in the heavenly palace. This Bodhimaṇḍa was vast, pure, and beautifully adorned, made of heavenly wish-fulfilling jewels. It was 32,000 yojanas (ancient Indian unit of distance) in length from east to west and 16,000 yojanas in length from north to south. Within it, countless hundreds and thousands of lion thrones were placed. These thrones were tall and wide, adorned with various decorations, and covered with heavenly precious garments. At that time, after Suvijaya had prepared the Bodhimaṇḍa and the lion thrones, he bowed with his palms together, facing Mañjuśrī Bodhisattva from afar, and said, 'The tasks I had to do in the heavenly palace are completed. May you descend here, now is the right time.' At that time, Mañjuśrī Bodhisattva, along with 12,000 Bodhisattvas, 1,500 great Śrāvakas (meaning disciples of the Buddha), and countless hundreds and thousands of devas, nāgas (meaning serpent deities), yakṣas (meaning guardian spirits), gandharvas (meaning celestial musicians), and others, rose from their seats, bowed at the feet of the Buddha, circumambulated him three times to the right, and disappeared from before the Tathāgata. In a moment, they arrived at the Tuṣita Heaven (meaning the heaven of contentment), went to the Bodhimaṇḍa, and, as arranged, each sat on their respective seats. At that time, the devas of the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmitavaśavartin Heaven, and the Brahma devas in the Rūpadhātu (meaning the realm of form), told each other, saying, 'Now Mañjuśrī Bodhisattva is in the Tuṣita Heaven and wishes to expound the great Dharma. We should all go there together, in order to hear the Dharma that we have never heard before, and to witness various rare events.' After saying these words, countless asaṃkhyas (meaning countless) of devas in the Kāmadhātu (meaning the realm of desire), in a moment, each came from their respective abodes and assembled together in the Tuṣita Heaven. By the power of Mañjuśrī Bodhisattva's majestic virtue, the Bodhimaṇḍa accommodated them all without feeling crowded. At that time, the deva Suvijaya said to Mañjuśrī Bodhisattva, 'Great Bodhisattva! Now this assembly has all gathered. May you expound the Dharma with your eloquence.'

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法教。」

時文殊師利菩薩普告眾言：「諸仁者！若諸菩薩住四種行，則能成就一切善法。何等為四？一者持戒，二者修禪，三者神通，四者調伏。若能持戒則成就多聞，若能修禪則成就般若，若得神通則成就勝智，若住調伏則能成就心不放逸。是故我言，若諸菩薩住於四行，則能成就一切善法。

「諸仁者！當知持戒具足八法而得清凈。何等為八？一者身行端直，二者諸業淳凈，三者心無瑕垢，四者志尚堅貞，五者正命自資，六者頭陀知足，七者離諸詐偽不實之相，八者恒不忘失菩提之心；是名持戒八種清凈。

「複次，諸仁者！應知多聞亦以八法而得清凈。何等為八？一者敬順師長，二者摧伏憍慢，三者精勤記持，四者正念不錯，五者說釋無倦，六者不自矜伐，七者如理觀察，八者依教修行；是名多聞八種清凈。

「複次，諸仁者！應知禪定亦以八法而得清凈。何等為八？一者常居蘭若宴寂思惟，二者不共眾人群聚談說，三者于外境界無所貪著，四者若身若心舍諸榮好，五者飲食少欲，六者無攀緣處，七者不樂修飾音聲文字，八者轉教他人令得聖樂。

「複次，諸仁者！應知般若亦以八法而得清凈。何等為八？一者善知諸蘊，二者善知諸界，三者善知諸處，四者善知諸根，五者善

【現代漢語翻譯】 現代漢語譯本： 佛陀的教誨。 當時，文殊師利菩薩（Manjusri Bodhisattva，代表智慧的菩薩）向大眾宣告：『各位仁者！如果菩薩們能安住於四種修行，就能成就一切善法。是哪四種呢？第一是持戒（Sila，佛教的道德規範），第二是修禪（Dhyana，冥想），第三是神通（Abhijnana，超自然能力），第四是調伏（Damatha，調伏煩惱）。如果能持戒，就能成就多聞（Bahusruta，廣博的知識）；如果能修禪，就能成就般若（Prajna，智慧）；如果獲得神通，就能成就殊勝的智慧；如果安住于調伏，就能成就心不放逸。因此我說，如果菩薩們安住于這四種修行，就能成就一切善法。』 『各位仁者！應當知道，持戒圓滿具足八種法，才能得到清凈。是哪八種呢？第一是身行端正正直，第二是所作所為純凈，第三是內心沒有瑕疵污垢，第四是志向堅定貞潔，第五是依靠正當的職業謀生，第六是奉行頭陀行（Dhutanga，苦行）知足少欲，第七是遠離一切虛偽不實的行為，第八是恒常不忘失菩提之心（Bodhi-citta，覺悟之心）；這稱為持戒的八種清凈。』 『再者，各位仁者！應當知道，多聞也需要八種法才能得到清凈。是哪八種呢？第一是恭敬順從師長，第二是降伏驕慢之心，第三是精勤地記誦學習，第四是正念不忘失，第五是講解闡釋不懈怠，第六是不自我誇耀，第七是如理如實地觀察，第八是依教奉行；這稱為多聞的八種清凈。』 『再者，各位仁者！應當知道，禪定也需要八種法才能得到清凈。是哪八種呢？第一是常住在寂靜的蘭若（Aranya，遠離塵囂的修行場所）中靜思，第二是不與眾人聚集談論，第三是對外在的境界沒有貪戀執著，第四是身心都捨棄榮華富貴，第五是飲食少欲，第六是沒有攀緣執著之處，第七是不喜歡修飾音聲文字，第八是教導他人使他們獲得聖樂。』 『再者，各位仁者！應當知道，般若也需要八種法才能得到清凈。是哪八種呢？第一是善於瞭解諸蘊（Skandha，構成個體的五種要素），第二是善於瞭解諸界（Dhatu，構成經驗的十八種要素），第三是善於瞭解諸處（Ayatana，感官與對像），第四是善於瞭解諸根（Indriya，六種感官能力），第五是善於瞭解……』

【English Translation】 English version: The teachings of the Dharma. At that time, Manjusri Bodhisattva (a bodhisattva representing wisdom) proclaimed to the assembly: 'Virtuous ones! If bodhisattvas abide in four practices, they can accomplish all wholesome dharmas. What are the four? First is moral discipline (Sila), second is meditation (Dhyana), third is supernormal powers (Abhijnana), and fourth is taming (Damatha). If one can uphold moral discipline, one can achieve vast learning (Bahusruta); if one can practice meditation, one can achieve wisdom (Prajna); if one obtains supernormal powers, one can achieve superior wisdom; if one abides in taming, one can achieve a mind that is not heedless. Therefore, I say, if bodhisattvas abide in these four practices, they can accomplish all wholesome dharmas.' 'Virtuous ones! You should know that moral discipline is perfected and purified by fulfilling eight dharmas. What are the eight? First is upright conduct of body, second is purity of actions, third is a mind without flaws or defilements, fourth is a firm and steadfast aspiration, fifth is earning a living through righteous means, sixth is practicing asceticism (Dhutanga) and being content with little, seventh is being free from all false and untrue behaviors, and eighth is constantly not forgetting the mind of enlightenment (Bodhi-citta); these are called the eight purities of moral discipline.' 'Furthermore, virtuous ones! You should know that vast learning is also purified by eight dharmas. What are the eight? First is respecting and obeying teachers, second is subduing arrogance, third is diligently memorizing and learning, fourth is being mindful and not forgetting, fifth is explaining and expounding without weariness, sixth is not boasting about oneself, seventh is observing in accordance with the truth, and eighth is practicing according to the teachings; these are called the eight purities of vast learning.' 'Furthermore, virtuous ones! You should know that meditation is also purified by eight dharmas. What are the eight? First is constantly residing in a quiet aranya (a secluded place for practice) for contemplation, second is not gathering and conversing with crowds, third is not being attached to external realms, fourth is abandoning all glory and wealth in body and mind, fifth is having few desires for food and drink, sixth is having no clinging or attachment, seventh is not delighting in embellishing sounds and words, and eighth is teaching others to attain sacred joy.' 'Furthermore, virtuous ones! You should know that wisdom is also purified by eight dharmas. What are the eight? First is being skilled in understanding the aggregates (Skandha, the five components of an individual), second is being skilled in understanding the elements (Dhatu, the eighteen elements of experience), third is being skilled in understanding the sense bases (Ayatana, the senses and their objects), fourth is being skilled in understanding the faculties (Indriya, the six sense faculties), fifth is being skilled in understanding...'

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知三解脫門，六者永拔一切煩惱根本，七者永出一切蓋纏等惑，八者永離一切諸見所行；是名般若八種清凈。

「複次，諸仁者！應知神通亦以八法而得清凈。何等為八？一者見一切色無有障礙，二者聞一切聲無所限隔，三者遍知眾生心之所行，四者憶念前際無礙無著，五者神足遊行遍諸佛國，六者盡一切漏而不非時，七者廣集善根而離諸散動，八者如初發誓願恒為善友廣濟眾生；是名神通八種清凈。

「複次，諸仁者！當知于智亦以八法而得清凈。何等為八？一者苦智遍知五蘊，二者集智永斷諸愛，三者滅智觀諸緣起畢竟不生，四者道智慧證有為無為功德，五者因果智知業與事無有相違，六者決定智了知無我無眾生等，七者三世智善能分別三世輪轉，八者一切智智謂般若波羅蜜於一切處無不證入；是名為智八種清凈。

「複次，諸仁者！應知調伏亦以八法而得清凈。何等為八？一者內恒寂靜，二者外護所行，三者不捨三界，四者隨順緣起，五者觀察諸法其性無生，六者觀察諸法無有作者，七者觀察諸法本來無我，八者畢竟不起一切煩惱；是名調伏八種清凈。

「複次，諸仁者！應知不放逸亦以八法而得清凈。何等為八？一者不污尸羅，二者恒凈多聞，三者成就諸定，四者修行般若，五者具

【現代漢語翻譯】 現代漢語譯本 瞭解三種解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門），六是永遠拔除一切煩惱的根本，七是永遠脫離一切覆蓋和纏縛的迷惑，八是永遠遠離一切見解所導致的執著；這稱為般若的八種清凈。

『再者，各位仁者！應當知道神通也通過八種方法而得到清凈。哪八種呢？一是看見一切色法都沒有障礙，二是聽見一切聲音都沒有限制和阻隔，三是普遍瞭解眾生的心念活動，四是回憶過去的事情沒有障礙和執著，五是神足通（神足通：一種神通，能隨意到達任何地方）遍及諸佛國土，六是斷盡一切煩惱而不違背時機，七是廣泛積累善根而遠離各種散亂和動搖，八是像最初發誓願那樣恒常作為善友廣泛救濟眾生；這稱為神通的八種清凈。

『再者，各位仁者！應當知道智慧也通過八種方法而得到清凈。哪八種呢？一是苦智（苦智：對苦諦的智慧）普遍瞭解五蘊（五蘊：色、受、想、行、識），二是集智（集智：對集諦的智慧）永遠斷除各種愛慾，三是滅智（滅智：對滅諦的智慧）觀察諸法緣起而最終不生，四是道智（道智：對道諦的智慧）能夠證得有為法和無為法的功德，五是因果智（因果智：對因果關係的智慧）知道業和事之間沒有相互違背，六是決定智（決定智：對真理的決定性智慧）了知無我無眾生等，七是三世智（三世智：對過去、現在、未來的智慧）善於分別三世的輪轉，八是一切智智（一切智智：對一切法的智慧）即般若波羅蜜（般若波羅蜜：到達智慧彼岸的方法），在一切處無不證入；這稱為智慧的八種清凈。

『再者，各位仁者！應當知道調伏也通過八種方法而得到清凈。哪八種呢？一是內心恒常寂靜，二是外在守護自己的行為，三是不捨棄三界（三界：欲界、色界、無色界），四是隨順緣起，五是觀察諸法其自性無生，六是觀察諸法沒有作者，七是觀察諸法本來無我，八是最終不生起一切煩惱；這稱為調伏的八種清凈。

『再者，各位仁者！應當知道不放逸也通過八種方法而得到清凈。哪八種呢？一是不玷污戒律，二是恒常清凈地聽聞佛法，三是成就各種禪定，四是修行般若，五是具足

【English Translation】 English version Knowing the three doors of liberation (three doors of liberation: emptiness, signlessness, wishlessness), the sixth is to eternally uproot the root of all afflictions, the seventh is to eternally escape all obscurations and entangling delusions, and the eighth is to eternally be free from all attachments arising from views; this is called the eight purities of prajna.

'Furthermore, noble ones! It should be known that supernormal powers are also purified through eight methods. What are the eight? First, seeing all forms without any obstruction; second, hearing all sounds without any limitation or barrier; third, universally knowing the mental activities of all beings; fourth, recalling past events without obstruction or attachment; fifth, the supernormal power of travel (supernormal power of travel: a kind of supernormal power that can reach any place at will) pervading all Buddha lands; sixth, exhausting all outflows without being untimely; seventh, extensively accumulating roots of goodness while being free from all distractions and agitations; eighth, like the initial vow, constantly acting as a good friend to extensively save all beings; this is called the eight purities of supernormal powers.'

'Furthermore, noble ones! It should be known that wisdom is also purified through eight methods. What are the eight? First, the wisdom of suffering (wisdom of suffering: wisdom about the truth of suffering) universally understanding the five aggregates (five aggregates: form, feeling, perception, mental formations, consciousness); second, the wisdom of origination (wisdom of origination: wisdom about the truth of the origin of suffering) eternally cutting off all desires; third, the wisdom of cessation (wisdom of cessation: wisdom about the truth of the cessation of suffering) observing that all phenomena arise from conditions and ultimately do not arise; fourth, the wisdom of the path (wisdom of the path: wisdom about the truth of the path to the cessation of suffering) being able to realize the merits of conditioned and unconditioned dharmas; fifth, the wisdom of cause and effect (wisdom of cause and effect: wisdom about the relationship between cause and effect) knowing that there is no contradiction between actions and events; sixth, the wisdom of certainty (wisdom of certainty: the decisive wisdom about the truth) understanding that there is no self and no sentient beings, etc.; seventh, the wisdom of the three times (wisdom of the three times: wisdom about the past, present, and future) being skilled in distinguishing the cycle of the three times; eighth, the wisdom of all-knowing wisdom (wisdom of all-knowing wisdom: wisdom about all dharmas), which is prajnaparamita (prajnaparamita: the method of reaching the other shore of wisdom), realizing it in all places; this is called the eight purities of wisdom.'

'Furthermore, noble ones! It should be known that taming is also purified through eight methods. What are the eight? First, the inner mind is constantly tranquil; second, externally guarding one's actions; third, not abandoning the three realms (three realms: the realm of desire, the realm of form, the realm of formlessness); fourth, conforming to dependent origination; fifth, observing that the nature of all dharmas is without arising; sixth, observing that all dharmas have no creator; seventh, observing that all dharmas are originally without self; eighth, ultimately not giving rise to any afflictions; this is called the eight purities of taming.'

'Furthermore, noble ones! It should be known that non-negligence is also purified through eight methods. What are the eight? First, not defiling the precepts; second, constantly and purely listening to the Dharma; third, accomplishing various samadhis; fourth, practicing prajna; fifth, possessing

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足神通，六者不自貢高，七者滅諸諍論，八者不退善法；是名不放逸八種清凈。

「諸仁者！若諸菩薩住不放逸，則不失三種樂。何者為三？所謂諸天樂、禪定樂、涅槃樂。又則解脫三惡道。何者為三？所謂地獄道、畜生道、餓鬼道。又則不為三種苦之所逼迫。何者為三？所謂生苦、老苦、死苦。又則永離三種畏。何者為三？所謂不活畏、惡名畏、大眾威德畏。又則超出三種有。何者為三？所謂欲有、色有、無色有。又則滌除三種垢。何者為三？所謂貪慾垢、瞋恚垢、愚癡垢。又則圓滿三種學。何者為三？所謂戒學、心學、慧學。又則得三種清凈。何者為三？所謂身清凈、語清凈、意清凈。又則具足三種所成福。何者為三？所謂施所成福、戒所成福、修所成福。又則能修三種解脫門。何者為三？所謂空解脫門、無相解脫門、無愿解脫門。又則令三種種性永不斷絕。何者為三？所謂佛種性、法種性、僧種性。諸仁者！不放逸行有如是力，是故汝等應共修行。

「複次，諸仁者！菩薩所行六波羅蜜，一一具有三所治障，若住不放逸速能除斷。何等為三？謂自不佈施，不欲他施，瞋能施者；自不持戒，不欲他持，瞋能持者；自不忍辱，不欲他忍，瞋能忍者；自不精進，不欲他精進，瞋能精進者；自不修定，不欲

【現代漢語翻譯】 現代漢語譯本 『神通具足，六是不自高傲，七是滅除一切爭論，八是不退失善法；這稱為不放逸的八種清凈。』 『各位仁者！如果各位菩薩安住于不放逸，就不會失去三種快樂。哪三種呢？就是諸天之樂、禪定之樂、涅槃之樂。又能解脫三惡道。哪三種呢？就是地獄道、畜生道、餓鬼道。又不會被三種苦所逼迫。哪三種呢？就是生苦、老苦、死苦。又能永遠遠離三種畏懼。哪三種呢？就是不活畏、惡名畏、大眾威德畏。又能超出三種有（三界）。哪三種呢？就是欲有（欲界）、色有（色界）、無色有（無色界）。又能滌除三種垢染。哪三種呢？就是貪慾垢、瞋恚垢、愚癡垢。又能圓滿三種學。哪三種呢？就是戒學、心學、慧學。又能得到三種清凈。哪三種呢？就是身清凈、語清凈、意清凈。又能具足三種所成就的福德。哪三種呢？就是佈施所成就的福德、持戒所成就的福德、修行所成就的福德。又能修習三種解脫門。哪三種呢？就是空解脫門、無相解脫門、無愿解脫門。又能使三種種性永遠不中斷。哪三種呢？就是佛種性、法種性、僧種性。各位仁者！不放逸的修行有如此的力量，所以你們應當共同修行。』 『再者，各位仁者！菩薩所修行的六波羅蜜（六度），每一種都具有三種所要對治的障礙，如果安住于不放逸，就能迅速地斷除。哪三種呢？就是自己不佈施，不希望別人佈施，嗔恨能佈施的人；自己不持戒，不希望別人持戒，嗔恨能持戒的人；自己不忍辱，不希望別人忍辱，嗔恨能忍辱的人；自己不精進，不希望別人精進，嗔恨能精進的人；自己不修禪定，不希望』

【English Translation】 English version 'Having complete supernatural powers, sixth is not being arrogant, seventh is extinguishing all disputes, eighth is not regressing from good dharmas; this is called the eight purities of non-negligence.' 'Noble ones! If Bodhisattvas dwell in non-negligence, they will not lose three kinds of happiness. What are the three? They are the happiness of the heavens, the happiness of meditation, and the happiness of Nirvana. They will also be liberated from the three evil paths. What are the three? They are the path of hell, the path of animals, and the path of hungry ghosts. They will also not be oppressed by three kinds of suffering. What are the three? They are the suffering of birth, the suffering of old age, and the suffering of death. They will also be forever free from three kinds of fear. What are the three? They are the fear of not surviving, the fear of a bad reputation, and the fear of the power of the masses. They will also transcend the three realms of existence. What are the three? They are the realm of desire (Kama-dhatu), the realm of form (Rupa-dhatu), and the formless realm (Arupa-dhatu). They will also cleanse the three defilements. What are the three? They are the defilement of greed, the defilement of hatred, and the defilement of ignorance. They will also perfect the three kinds of learning. What are the three? They are the learning of precepts (sila), the learning of concentration (samadhi), and the learning of wisdom (prajna). They will also attain three kinds of purity. What are the three? They are the purity of body, the purity of speech, and the purity of mind. They will also possess the three kinds of merits. What are the three? They are the merit of giving, the merit of keeping precepts, and the merit of cultivation. They will also be able to cultivate the three doors of liberation. What are the three? They are the door of emptiness, the door of no-sign, and the door of no-wish. They will also ensure that the three lineages are never cut off. What are the three? They are the Buddha lineage, the Dharma lineage, and the Sangha lineage. Noble ones! The practice of non-negligence has such power, therefore you should all practice together.' 'Furthermore, noble ones! Each of the six paramitas (perfections) practiced by Bodhisattvas has three obstacles to overcome, and if one dwells in non-negligence, one can quickly eliminate them. What are the three? They are: not giving oneself, not wanting others to give, and being angry at those who give; not keeping precepts oneself, not wanting others to keep precepts, and being angry at those who keep precepts; not being patient oneself, not wanting others to be patient, and being angry at those who are patient; not being diligent oneself, not wanting others to be diligent, and being angry at those who are diligent; not practicing meditation oneself, not wanting'

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他修，瞋能修者；自無智慧，不欲他有，瞋能有者。如是名為菩薩六度，一一見有三障差別，不放逸行之所除斷。

「複次，諸仁者！菩薩所行六波羅蜜，各以三法而得成滿。此三皆從不放逸生。何等為三？佈施三者，謂一切能捨、不求果報、迴向菩提；持戒三者，謂重心敬授、護持不缺、迴向菩提；忍辱三者，謂柔和寬恕、自護護他、迴向菩提；精進三者，謂不捨善軛、無來去想、迴向菩提；禪定三者，謂遍入諸定、無所攀緣、迴向菩提；般若三者，謂智光明徹、滅諸戲論、迴向菩提。如是名為菩薩六度，一一三種能成滿法，不放逸行之所生長。

「複次，諸仁者！一切菩薩以不放逸故，速得成就三十七種菩提分等所有善法，證於諸佛無上菩提。云何速成菩提分法？謂諸菩薩以不放逸故，修四念處不經勤苦疾得圓滿。云何修耶？謂觀身處無所有；觀受處無所有；觀心處無所有；觀法處無所有。於一切法皆無所得，如是名為修四念處。又諸菩薩以不放逸故，修四正勤疾得圓滿。云何修習？謂諸菩薩，雖恒觀察一切諸法本來無生、無得、無起、無有作者，猶如虛空，而為未生諸惡不善法令不生故，攝心正住勤行精進；雖觀一切法無業、無果，而為諸眾生已生諸惡不善法欲令斷故，攝心正住勤行精進；雖信解

【現代漢語翻譯】 現代漢語譯本：他人的修行，能引發嗔恨；自己沒有智慧，不希望他人擁有，也會引發嗔恨。像這樣，稱為菩薩的六度，每一種都能看到三種障礙的差別，通過不放逸的修行來斷除。 『再者，各位仁者！菩薩所修行的六波羅蜜（六度，指佈施、持戒、忍辱、精進、禪定、般若），每一種都以三種方法得以圓滿。這三種方法都從不放逸產生。哪三種呢？佈施的三種是：能夠捨棄一切、不求果報、迴向菩提（覺悟）；持戒的三種是：以恭敬心受持、守護戒律不缺損、迴向菩提；忍辱的三種是：柔和寬恕、自我保護也保護他人、迴向菩提；精進的三種是：不放棄善的責任、沒有來去之想、迴向菩提；禪定的三種是：普遍進入各種禪定、沒有攀緣執著、迴向菩提；般若的三種是：智慧光明透徹、滅除各種戲論、迴向菩提。像這樣，稱為菩薩的六度，每一種都有三種能夠成就圓滿的方法，都是由不放逸的修行所增長。 『再者，各位仁者！一切菩薩因為不放逸的緣故，迅速成就三十七種菩提分（三十七道品，是通往覺悟的三十七種修行方法）等所有善法，證得諸佛的無上菩提（最高覺悟）。如何迅速成就菩提分法呢？就是說，各位菩薩因為不放逸的緣故，修習四念處（四種觀察方法，即觀身不凈、觀受是苦、觀心無常、觀法無我）不需要經歷勤苦就能快速圓滿。如何修習呢？就是觀察身體的處所沒有實在的自體；觀察感受的處所沒有實在的自體；觀察心的處所沒有實在的自體；觀察法的處所沒有實在的自體。對於一切法都沒有所得，像這樣稱為修習四念處。還有，各位菩薩因為不放逸的緣故，修習四正勤（四種精進，即未生惡令不生、已生惡令斷、未生善令生、已生善令增長）能快速圓滿。如何修習呢？就是說，各位菩薩，雖然恒常觀察一切諸法本來沒有生起、沒有獲得、沒有開始、沒有作者，就像虛空一樣，但是爲了使未生的各種惡不善法不生起，攝持心念，安住正道，勤奮精進；雖然觀察一切法沒有業因、沒有果報，但是爲了使眾生已生的各種惡不善法得以斷除，攝持心念，安住正道，勤奮精進；雖然相信理解

【English Translation】 English version: His practice, anger can be cultivated; one's own lack of wisdom, not wanting others to have it, can also cultivate anger. Thus, this is called the six perfections of a Bodhisattva, each of which can be seen to have three kinds of obstacles, which are eliminated by the practice of non-negligence. 『Furthermore, noble ones! The six pāramitās (perfections, referring to generosity, discipline, patience, diligence, meditation, and wisdom) practiced by Bodhisattvas are each perfected by three methods. These three all arise from non-negligence. What are the three? The three of generosity are: being able to give up everything, not seeking rewards, and dedicating it to Bodhi (enlightenment); the three of discipline are: receiving with reverence, guarding the precepts without deficiency, and dedicating it to Bodhi; the three of patience are: being gentle and forgiving, protecting oneself and others, and dedicating it to Bodhi; the three of diligence are: not abandoning the yoke of goodness, having no thought of coming or going, and dedicating it to Bodhi; the three of meditation are: universally entering all meditations, having no clinging or attachment, and dedicating it to Bodhi; the three of wisdom are: the light of wisdom is clear and penetrating, extinguishing all conceptual proliferations, and dedicating it to Bodhi. Thus, this is called the six perfections of a Bodhisattva, each of which has three methods that can achieve perfection, all of which are grown from the practice of non-negligence.』 『Furthermore, noble ones! All Bodhisattvas, because of non-negligence, quickly achieve all good dharmas such as the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), and attain the unsurpassed Bodhi (supreme enlightenment) of all Buddhas. How can one quickly achieve the factors of enlightenment? It is said that Bodhisattvas, because of non-negligence, practice the four foundations of mindfulness (four types of observation: contemplation of the body as impure, contemplation of feelings as suffering, contemplation of mind as impermanent, and contemplation of dharmas as selfless) without experiencing hardship and quickly achieve perfection. How is it practiced? It is to observe that the place of the body has no real self; to observe that the place of feelings has no real self; to observe that the place of the mind has no real self; to observe that the place of dharmas has no real self. For all dharmas, there is nothing to be attained, and this is called practicing the four foundations of mindfulness. Furthermore, Bodhisattvas, because of non-negligence, quickly achieve perfection in practicing the four right exertions (four types of diligence: preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, and maintaining wholesome states that have arisen). How is it practiced? It is said that Bodhisattvas, although constantly observing that all dharmas originally have no arising, no attainment, no beginning, and no creator, like empty space, yet in order to prevent unwholesome states that have not arisen from arising, they gather their minds, abide in the right path, and diligently practice; although observing that all dharmas have no cause and no effect, yet in order to eliminate the unwholesome states that have arisen in sentient beings, they gather their minds, abide in the right path, and diligently practice; although believing and understanding

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一切法空無所有，而為未生諸善法欲令生故，攝心正住勤行精進；雖知諸法本來寂靜，而為已生諸善法欲令住故、不退失故、更增長故，攝心正住勤行精進。是諸菩薩，雖恒觀察一切諸法，無有所作、無能作者，體相平等。是中無有少法可得、若生若滅，而常精進修習不捨，是則名為修正勤耳。又諸菩薩以不放逸故，修四神足疾得圓滿。云何修習？謂諸菩薩雖永斷欲貪，而恒不捨諸善法欲，若身若心常修善行；雖觀諸法空無所得，而為化眾生勤行精進；雖了知心識如幻如化，而恒不捨，具諸佛法成正覺心；雖知諸法無依無作，不可取著，而恒隨所聞如理思惟，如是名為修習神足。又諸菩薩，以不放逸故，修習五根疾得圓滿。云何修習？謂諸菩薩，雖依自力而有覺悟，不從他聞，然教化眾生，令其了知發生深信；雖無來想亦無去想，而勤遍修行一切智行；雖于境界無念無憶，而於其中不忘不愚；雖以智光開了諸法，而恒正定寂然不動；雖常安住平等法性，而斷眾翳障戲論分別。如是名為修習五根。又諸菩薩，以不放逸故，修習五力疾得圓滿。云何修習？謂諸菩薩，修信力時，一切外論不能傾動；修精進力，一切惡魔無能沮壞；以修念力，不入聲聞、辟支佛地；修定力故，疾得遠離五蓋煩惱；以智慧力，永不取于諸見境界

。是則名為修習五力。又諸菩薩，以不放逸故，修七覺分疾得圓滿。云何修耶？謂諸菩薩，於一切善法恒不忘失，是修念覺分；于諸緣起常樂觀察，是修擇法覺分；行菩提道永不退轉，是修精進覺分；知法而足無所希求，是修喜覺分；遠離身心散動之失，是修猗覺分；入空無相無愿解脫，是修定覺分；離於生起學習之心，是修舍覺分。是名為修七覺分法。又諸菩薩，以不放逸故，修八聖道疾得圓滿。云何修習？謂永離於斷常見故，名修習正見；離於欲覺恚覺害覺故，名修習正思惟；遠離自他不平等故，名修習正語；離於諂偽不實相故，名修習正命；離於怯弱身心事故，名修習正業；離自矜足慢他心故，名修習正勤；離諸惛愚，名修習正念；息諸分別，名修習正定。是名修習八聖道分。諸仁者！我以如前所說之義，言諸菩薩住不放逸，則得成就三十七種菩提分等一切善法，證於諸佛無上菩提。

「諸仁者！此不放逸菩薩，入于如是菩提分法已，則出一切生死淤泥。出生死已，於一切法，都無所見。無所見故，無所言說。無所言說故，則得入於畢竟寂靜。云何名為畢竟寂靜？以一切法非所作，非所作故不可取，不可取故無有用，無有用故不可安立以之為有，不可安立以為有故，應知即是畢竟寂靜。」說是法時，會中

【現代漢語翻譯】 現代漢語譯本：這就是所謂的修習五力。此外，諸位菩薩因為不放逸的緣故，修習七覺支，迅速獲得圓滿。如何修習呢？菩薩對於一切善法恒常不忘失，這是修習念覺支；對於諸緣起（一切事物相互依存的法則）常常樂於觀察，這是修習擇法覺支；在菩提道上行走永不退轉，這是修習精進覺支；知曉佛法而感到滿足，沒有其他希求，這是修習喜覺支；遠離身心散亂的過失，這是修習猗覺支；進入空、無相、無愿的解脫境界，這是修習定覺支；遠離生起學習之心，這是修習舍覺支。這被稱為修習七覺支法。此外，諸位菩薩因為不放逸的緣故，修習八聖道，迅速獲得圓滿。如何修習呢？永遠遠離斷見和常見，這稱為修習正見；遠離欲覺、恚覺（嗔恨的念頭）和害覺（傷害的念頭），這稱為修習正思惟；遠離自他不平等的觀念，這稱為修習正語；遠離諂媚虛偽不真實的言行，這稱為修習正命；遠離怯懦的身心行為，這稱為修習正業；遠離自滿自大輕慢他人的心，這稱為修習正勤；遠離一切昏沉愚昧，這稱為修習正念；止息一切分別念頭，這稱為修習正定。這稱為修習八聖道分。諸位仁者！我以如前所說的道理，說諸位菩薩安住于不放逸，就能成就三十七種菩提分等一切善法，證得諸佛無上的菩提。 諸位仁者！這位不放逸的菩薩，進入這樣的菩提分法之後，就能脫離一切生死的淤泥。脫離生死之後，對於一切法，都無所見。因為無所見，所以無所言說。因為無所言說，就能進入究竟的寂靜。什麼叫做究竟的寂靜呢？因為一切法都不是被造作的，不是被造作的所以不可執取，不可執取所以沒有作用，沒有作用所以不能安立為有，不能安立為有，應當知道這就是究竟的寂靜。』說此法時，會中

【English Translation】 English version: This is what is called cultivating the Five Powers. Furthermore, Bodhisattvas, through non-negligence, cultivate the Seven Factors of Enlightenment and quickly attain perfection. How do they cultivate them? Bodhisattvas constantly do not forget any good dharmas, this is cultivating the Mindfulness Factor of Enlightenment; they are always delighted to observe all dependent origination (the law of interdependence of all things), this is cultivating the Investigation of Dharma Factor of Enlightenment; they never retreat on the path of Bodhi, this is cultivating the Effort Factor of Enlightenment; they are content with knowing the Dharma and have no other desires, this is cultivating the Joy Factor of Enlightenment; they are free from the faults of mental and physical agitation, this is cultivating the Tranquility Factor of Enlightenment; they enter the liberation of emptiness, signlessness, and wishlessness, this is cultivating the Concentration Factor of Enlightenment; they are free from the mind of learning to arise, this is cultivating the Equanimity Factor of Enlightenment. This is called cultivating the Seven Factors of Enlightenment. Furthermore, Bodhisattvas, through non-negligence, cultivate the Eightfold Noble Path and quickly attain perfection. How do they cultivate them? They are forever free from the views of annihilation and permanence, this is called cultivating Right View; they are free from the thoughts of desire, anger, and harm, this is called cultivating Right Thought; they are free from the concept of self and others being unequal, this is called cultivating Right Speech; they are free from flattery, falsehood, and untruthful actions, this is called cultivating Right Livelihood; they are free from cowardly physical and mental actions, this is called cultivating Right Action; they are free from self-conceit and looking down on others, this is called cultivating Right Effort; they are free from all dullness and ignorance, this is called cultivating Right Mindfulness; they cease all discriminating thoughts, this is called cultivating Right Concentration. This is called cultivating the Eightfold Noble Path. Noble ones! I, based on the meaning I have explained before, say that Bodhisattvas abiding in non-negligence will achieve all good dharmas such as the thirty-seven factors of enlightenment, and attain the unsurpassed Bodhi of all Buddhas. Noble ones! This non-negligent Bodhisattva, having entered such factors of enlightenment, will then emerge from all the mud of birth and death. Having emerged from birth and death, they will have no perception of any dharma. Because they have no perception, they have nothing to say. Because they have nothing to say, they will enter ultimate stillness. What is called ultimate stillness? Because all dharmas are not created, and because they are not created, they cannot be grasped; because they cannot be grasped, they have no function; because they have no function, they cannot be established as existing; because they cannot be established as existing, it should be known that this is ultimate stillness.』 When this Dharma was spoken, in the assembly

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有一萬二千天子，遠塵離垢，法眼清凈。

爾時，善勝天子復白文殊師利菩薩言：「大士！云何名修行菩薩道？」

文殊師利菩薩言：「天子！若菩薩雖不捨生死，而不為生死諸惡所染；雖不住無為，而恒修無為功德；雖具修行六波羅蜜，而示現聲聞、辟支佛行。是名修行菩薩道。

「複次，天子！若菩薩雖于空清凈，而善示諸境，亦不取于境。雖于無相清凈，而善入諸相，亦不執于相。雖于無愿清凈，而善行三界，亦不著于界。雖于無生無滅清凈，而善說生滅，亦不受生滅。所以者何？此調伏心菩薩，雖了知一切法空無所有，然以諸眾生於境界中而生見著，以見著故增長煩惱。菩薩欲令斷諸見著而為說法，令知一切境界是空。如說于空無相無愿，無生無滅皆亦如是。是名修行菩薩道。

「複次，天子！有往有複名修菩薩道。云何名為有往有復？觀諸眾生心所樂欲，名之為往；隨其所應而為說法，名之為復。自入三昧，名之為往；令諸眾生得於三昧，名之為復。自行聖道，名之為往；而能教化一切凡夫，名之為復。自得無生忍，名之為往；令諸眾生皆得此忍，名之為復。自以方便出於生死，名之為往；又令眾生而得出離，名之為復。心樂寂靜，名之為往；常在生死教化眾生，名之為復。自勤

【現代漢語翻譯】 現代漢語譯本：有一萬二千位天子，他們遠離了塵世的煩惱，清凈了法眼（智慧之眼）。

當時，善勝天子又對文殊師利菩薩說：『大士！如何稱之為修行菩薩道？』

文殊師利菩薩說：『天子！如果菩薩雖然不捨棄生死輪迴，卻不被生死中的各種惡行所污染；雖然不住于無為的境界，卻恒常修習無為的功德；雖然具足修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），卻示現聲聞（聽聞佛法而修行者）、辟支佛（獨自覺悟者）的修行。這稱為修行菩薩道。』

『再者，天子！如果菩薩雖然在空性中清凈，卻能善巧地示現各種境界，也不執取于這些境界。雖然在無相中清凈，卻能善巧地進入各種相，也不執著于這些相。雖然在無愿中清凈，卻能善巧地在三界（欲界、色界、無色界）中行事，也不執著於三界。雖然在無生無滅中清凈，卻能善巧地宣說生滅，也不受生滅的束縛。這是為什麼呢？因為這位調伏心的菩薩，雖然了知一切法都是空無所有的，但由於眾生在境界中產生見解和執著，因為這些見解和執著而增長煩惱。菩薩爲了使眾生斷除這些見解和執著而為他們說法，讓他們知道一切境界都是空性的。如同宣說空性一樣，無相、無愿、無生、無滅也都是如此。這稱為修行菩薩道。』

『再者，天子！有往有複稱為修行菩薩道。什麼稱為有往有復呢？觀察眾生心中所喜愛的慾望，稱為往；隨順他們所應接受的而為他們說法，稱為復。自己進入三昧（禪定），稱為往；使眾生也能夠得到三昧，稱為復。自己修行聖道，稱為往；而能夠教化一切凡夫，稱為復。自己得到無生忍（對法性不生不滅的領悟），稱為往；使眾生都能夠得到這種忍，稱為復。自己以方便法門脫離生死，稱為往；又使眾生也能夠脫離生死，稱為復。內心喜愛寂靜，稱為往；常在生死中教化眾生，稱為復。自己勤奮修行，稱為往；

【English Translation】 English version: There were twelve thousand devas (celestial beings), who were far from dust and defilement, their Dharma eyes (eyes of wisdom) were pure.

At that time, the deva Shansheng again said to Bodhisattva Manjushri: 『Great One! What is called the practice of the Bodhisattva path?』

Bodhisattva Manjushri said: 『Deva! If a Bodhisattva, though not abandoning birth and death, is not defiled by the various evils of birth and death; though not abiding in the unconditioned, constantly cultivates the merits of the unconditioned; though fully practicing the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), manifests the practices of Shravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). This is called the practice of the Bodhisattva path.』

『Furthermore, Deva! If a Bodhisattva, though pure in emptiness, skillfully manifests all realms, yet does not grasp at those realms. Though pure in no-form, skillfully enters all forms, yet does not cling to those forms. Though pure in no-desire, skillfully acts in the three realms (desire realm, form realm, formless realm), yet does not attach to those realms. Though pure in no-birth and no-death, skillfully speaks of birth and death, yet is not bound by birth and death. Why is this so? Because this Bodhisattva who tames the mind, though knowing that all dharmas are empty and without substance, yet because sentient beings in the realms generate views and attachments, and because of these views and attachments, their afflictions increase. The Bodhisattva, wishing to cut off these views and attachments, speaks the Dharma for them, letting them know that all realms are empty. Just as emptiness is spoken of, so too are no-form, no-desire, no-birth, and no-death. This is called the practice of the Bodhisattva path.』

『Furthermore, Deva! Going and returning is called the practice of the Bodhisattva path. What is called going and returning? Observing the desires that sentient beings cherish in their hearts is called going; according to what is appropriate for them, speaking the Dharma for them is called returning. Entering samadhi (meditative absorption) oneself is called going; enabling sentient beings to attain samadhi is called returning. Practicing the holy path oneself is called going; being able to teach and transform all ordinary beings is called returning. Attaining the patience of no-birth (understanding of the non-arising and non-ceasing nature of reality) oneself is called going; enabling all sentient beings to attain this patience is called returning. Liberating oneself from birth and death through skillful means is called going; also enabling sentient beings to be liberated is called returning. The mind delights in tranquility is called going; constantly being in birth and death to teach and transform sentient beings is called returning. Diligently practicing oneself is called going;』

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觀察往復之行，名之為往；為諸眾生說如斯法，名之為復。修空無相無愿解脫，名之為往；為令眾生斷於三種覺觀心故而為說法，名之為復。堅發誓愿，名之為往；隨其誓願拯濟眾生，名之為復。發菩提心願坐道場，名之為往；具修菩薩所行之行，名之為復。是名菩薩往復之道。」說此法時，會中有菩薩五百人，皆得無生法忍。

爾時，善勝天子白文殊師利菩薩言：「大士！我曾聞有一切功德光明世界，如是世界在何方所？佛號何等於中說法？」

文殊師利菩薩言：「天子，於此上方過十二恒河沙佛土，有世界名一切功德光明。佛號普賢如來、應、正等覺，在此土中演說正法。」

善勝天子言：「大士！我心欲見彼之世界及彼如來，惟愿仁慈示我令見。」

時文殊師利菩薩，即入三昧。此三昧名離垢光明，從其身中放種種光，其光上徹十二恒河沙佛土，至一切功德光明世界，種種色光遍滿其國。彼諸菩薩見是光已得未曾有，合掌恭敬，白普賢如來言：「世尊！今此光明從何所來？」普賢佛言：「善男子！於此下方，過十二恒河沙佛土，有世界名娑婆，佛號釋迦牟尼如來、應、正等覺，今現在彼敷演法教。彼有菩薩名文殊師利，住不退轉，入離垢光明三昧，于其身中放種種光，其光遠至十方無

【現代漢語翻譯】 現代漢語譯本 觀察往復的修行，稱為『往』；為一切眾生宣說這樣的佛法，稱為『復』。修習空、無相、無愿的解脫法門，稱為『往』；爲了讓眾生斷除三種覺觀之心而說法，稱為『復』。堅定地發起誓願，稱為『往』；隨順自己的誓願救濟眾生，稱為『復』。發起菩提心願在菩提道場成佛，稱為『往』；具足修習菩薩所應修行的行為，稱為『復』。這就是菩薩往復之道。」當宣說此法時，會中有五百位菩薩，都證得了無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的真理的領悟）。 當時，善勝天子（Śreṣṭha-vijaya-deva-putra）向文殊師利菩薩（Mañjuśrī）說道：『大士！我曾聽說有一個名為一切功德光明（Sarva-guṇa-prabhā）的世界，這個世界在什麼地方？那裡的佛號是什麼？在那裡宣說佛法？』 文殊師利菩薩說道：『天子，在此上方，經過十二恒河沙（gaṅgā-nadī-vālukā）佛土，有一個世界名為一切功德光明。佛號普賢如來（Samantabhadra Tathāgata）、應、正等覺（arhat, samyaksaṃbuddha），在這個國土中演說正法。』 善勝天子說道：『大士！我心中想要見到那個世界和那位如來，希望您能慈悲地讓我見到。』 當時，文殊師利菩薩立即進入三昧（samādhi）。這個三昧名為離垢光明（Vimala-prabhā），從他的身體中放出種種光明，這些光明向上穿透十二恒河沙佛土，到達一切功德光明世界，各種顏色的光芒遍滿那個國土。那裡的菩薩們見到這些光明后，感到前所未有，合掌恭敬，向普賢如來（Samantabhadra Tathāgata）說道：『世尊！現在這些光明是從哪裡來的？』普賢佛說道：『善男子！在此下方，經過十二恒河沙佛土，有一個世界名為娑婆（Sahā），佛號釋迦牟尼如來（Śākyamuni Tathāgata）、應、正等覺，現在正在那裡宣說佛法。那裡有一位菩薩名為文殊師利，安住于不退轉（avaivartika）的境界，進入離垢光明三昧，從他的身體中放出種種光明，這些光明遠及十方無

【English Translation】 English version Observing the practice of going and returning is called 『going』; explaining such Dharma to all sentient beings is called 『returning』. Cultivating the liberation of emptiness, signlessness, and wishlessness is called 『going』; explaining the Dharma to enable sentient beings to sever the three kinds of conceptual thoughts is called 『returning』. Firmly making vows is called 『going』; following one's vows to save sentient beings is called 『returning』. Generating the Bodhi mind and vowing to sit at the Bodhi-mandala is called 『going』; fully cultivating the practices of a Bodhisattva is called 『returning』. This is called the Bodhisattva's path of going and returning.」 When this Dharma was being explained, there were five hundred Bodhisattvas in the assembly, all of whom attained the Anutpāda-dharma-kṣānti (the acceptance of the non-arising of all dharmas). At that time, the deva-putra Śreṣṭha-vijaya said to the Bodhisattva Mañjuśrī, 『Great One! I have heard of a world called Sarva-guṇa-prabhā (All Merit Light), where is this world located? What is the name of the Buddha there? And what Dharma is being taught there?』 The Bodhisattva Mañjuśrī said, 『Deva-putra, beyond twelve Ganges river sands (gaṅgā-nadī-vālukā) of Buddha lands above this place, there is a world called Sarva-guṇa-prabhā. The Buddha there is named Samantabhadra Tathāgata, arhat, samyaksaṃbuddha, and he is expounding the true Dharma in that land.』 The deva-putra Śreṣṭha-vijaya said, 『Great One! I wish to see that world and that Tathāgata. I beseech you to show me out of compassion.』 At that time, the Bodhisattva Mañjuśrī immediately entered samādhi. This samādhi is called Vimala-prabhā (Immaculate Light). From his body, he emitted various kinds of light, which penetrated twelve Ganges river sands of Buddha lands upwards, reaching the world of Sarva-guṇa-prabhā. Various colors of light filled that land. The Bodhisattvas there, upon seeing this light, felt unprecedented joy, and with palms joined respectfully, they said to Samantabhadra Tathāgata, 『World Honored One! Where does this light come from?』 The Buddha Samantabhadra said, 『Good men! Below this place, beyond twelve Ganges river sands of Buddha lands, there is a world called Sahā, where the Buddha is named Śākyamuni Tathāgata, arhat, samyaksaṃbuddha, and he is now expounding the Dharma there. There is a Bodhisattva named Mañjuśrī, who dwells in the state of avaivartika (non-retrogression), and has entered the Vimala-prabhā samādhi. From his body, he emits various kinds of light, which reach far into the ten directions without

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量阿僧祇世界，一一世界光悉充滿，是故今者有此光明。」彼諸菩薩復作是言：「世尊！我等今者皆愿得見娑婆世界釋迦牟尼佛，及文殊師利菩薩。」爾時，普賢如來即于足下千輻相中放大光明，其光朗曜，過彼下方十二恒河沙佛土入此世界，光悉周遍。彼諸菩薩以佛光明，莫不見此娑婆世界及釋迦牟尼佛諸菩薩等；此土菩薩亦見彼國及普賢如來並菩薩眾。爾時，普賢如來告諸菩薩言：「娑婆世界恒說大法，汝等誰能往彼聽受？」眾中有菩薩名執智炬，從座而起，白言：「世尊，我今愿欲承佛神力往娑婆世界，惟愿如來垂哀見許。」普賢如來言：「善男子！今正是時，當疾往詣。」爾時，執智炬菩薩與諸菩薩十億人俱，頭頂敬禮普賢如來，合掌恭敬右繞七匝。于彼國沒，譬如壯士屈伸臂頃，到娑婆世界兜率天宮善住樓觀中文殊師利菩薩眾會之前。曲躬合掌，禮文殊師利菩薩足，而作是言：「大士！汝所舒光至於我國，我世尊普賢如來、應、正等覺，垂許我等來此世界，為見大士禮事瞻仰聽聞法故。」

爾時，欲色界諸天子見彼國土諸來菩薩已，咸作是言：「善哉善哉。不可思議，甚為希有，甚為希有。文殊師利善權大士，乃有如是神通變化，以三昧力放是光明，而能至彼上方世界，令諸菩薩疾來詣。」

【現代漢語翻譯】 現代漢語譯本：『量阿僧祇（asaṃkhya，無數）世界，每一個世界的光都充滿，因此現在才有這樣的光明。』那些菩薩又說：『世尊！我們現在都希望見到娑婆世界（Sahā，我們所居住的這個世界）的釋迦牟尼佛（Śākyamuni，佛教的創始人），以及文殊師利菩薩（Mañjuśrī，智慧的象徵）。』當時，普賢如來（Samantabhadra，象徵著實踐和行動的菩薩）就從足下的千輻輪相中放出大光明，那光明照耀，越過下方十二恒河沙（gaṅgā，極大的數量）佛土，進入這個世界，光芒遍佈。那些菩薩憑藉佛的光明，沒有誰看不到這個娑婆世界以及釋迦牟尼佛和諸菩薩等；這個世界的菩薩也看到了那個佛國以及普賢如來和菩薩們。當時，普賢如來告訴諸位菩薩說：『娑婆世界經常宣說大法，你們誰能去那裡聽受？』眾菩薩中有一位名叫執智炬的菩薩，從座位上站起來，說道：『世尊，我現在願意承蒙佛的神力前往娑婆世界，只希望如來慈悲允許。』普賢如來說：『善男子！現在正是時候，應當趕快前往。』當時，執智炬菩薩與十億菩薩一起，頭頂禮敬普賢如來，合掌恭敬，右繞七圈。在那個佛國消失，就像壯士屈伸手臂的瞬間，到達娑婆世界兜率天宮（Tuṣita，欲界天之一）善住樓閣中文殊師利菩薩的集會之前。彎腰合掌，禮拜文殊師利菩薩的足，說道：『大士！您所放出的光明到達我國，我的世尊普賢如來、應、正等覺（Tathāgata，如來，佛的稱號），允許我們來到這個世界，是爲了見到大士，禮拜瞻仰，聽聞佛法。』 當時，欲界諸天子看到那些從其他佛國來的菩薩后，都說：『太好了，太好了。不可思議，非常稀有，非常稀有。文殊師利善權大士，竟然有這樣的神通變化，以三昧（samādhi，禪定）的力量放出這樣的光明，能夠到達上方世界，讓諸位菩薩迅速前來。』

【English Translation】 English version: 'Measuring countless asaṃkhya (asaṃkhya, countless) worlds, the light of each world is completely filled, therefore there is this light now.' Those Bodhisattvas further said, 'World Honored One! We now all wish to see Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) of the Sahā world (Sahā, the world we live in), and Mañjuśrī Bodhisattva (Mañjuśrī, the symbol of wisdom).' At that time, Samantabhadra Tathāgata (Samantabhadra, the Bodhisattva symbolizing practice and action) emitted great light from the thousand-spoked wheel mark on his feet. The light shone, passing through twelve gaṅgā (gaṅgā, a very large number) of Buddha lands below, and entered this world, the light pervading everywhere. Those Bodhisattvas, by the Buddha's light, all saw this Sahā world and Śākyamuni Buddha and the Bodhisattvas; the Bodhisattvas of this land also saw that Buddha land and Samantabhadra Tathāgata and the assembly of Bodhisattvas. At that time, Samantabhadra Tathāgata told the Bodhisattvas, 'The Sahā world constantly proclaims the Great Dharma, who among you can go there to listen and receive?' Among the Bodhisattvas, there was one named Dhṛtijñānajyoti Bodhisattva, who rose from his seat and said, 'World Honored One, I now wish to go to the Sahā world by the Buddha's divine power, I only hope that the Tathāgata will compassionately allow it.' Samantabhadra Tathāgata said, 'Good man! Now is the right time, you should go quickly.' At that time, Dhṛtijñānajyoti Bodhisattva, together with ten billion Bodhisattvas, bowed their heads in reverence to Samantabhadra Tathāgata, joined their palms in respect, and circumambulated him seven times to the right. They disappeared from that Buddha land, and in the time it takes a strong man to stretch and bend his arm, they arrived before the assembly of Mañjuśrī Bodhisattva in the Good Dwelling Pavilion of the Tuṣita Heaven (Tuṣita, one of the heavens in the desire realm) in the Sahā world. They bowed and joined their palms, paid homage to the feet of Mañjuśrī Bodhisattva, and said, 'Great One! The light you emitted reached our country, my World Honored One Samantabhadra Tathāgata, the Arhat, the Perfectly Enlightened One (Tathāgata, the title of a Buddha), has allowed us to come to this world, in order to see the Great One, pay homage, look up to you, and listen to the Dharma.' At that time, the Devas of the desire realm, seeing the Bodhisattvas who had come from other Buddha lands, all said, 'Excellent, excellent. Inconceivable, very rare, very rare. Mañjuśrī, the Great Bodhisattva of skillful means, actually has such supernatural powers, using the power of samādhi (samādhi, meditation) to emit such light, and is able to reach the upper world, causing the Bodhisattvas to come quickly.'

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此時文殊師利菩薩，復為大眾廣宣妙法，眾中有七十二那由他諸天子眾，深生信解，發阿耨多羅三藐三菩提心。

爾時，文殊師利菩薩于兜率天宮所為事畢，與諸菩薩、釋梵四天王等無量諸天，及一切功德光明國土諸來菩薩，不起于坐，于天宮沒。一念之間到于佛所，皆從座起，頂禮佛足，合掌恭敬右繞七匝。繞佛畢已，時執智炬菩薩，與其同類十億人，前白佛言：「世尊！普賢如來致問起居，少病少惱安樂行不？」

於時世尊如法慰問諸菩薩已，普觀一切諸來大眾，敕令復坐，廣為說法，莫不歡喜。

爾時，世尊復告眾言：「汝等當知，此文殊師利童子、執智炬菩薩，為欲成熟無量眾生，現此神通變化之事。此二丈夫，已能成就種種方便，獲于深理智慧辯才。已於無量阿僧祇劫施作佛事，為眾生故生於世間。若有眾生得見此二菩薩者，應知則得六根自在，永不入于眾魔境界。」

爾時，執智炬菩薩及所同來諸菩薩眾，入此國土，得見世尊。聽聞法故，證無生忍。既得忍已，右繞于佛，敬禮雙足。當爾之時，此三千大千世界為之震動，是諸菩薩即于佛前，沒而不現，須臾之頃還到本國。

爾時，世尊告長老阿難言：「此法門汝當奉持，廣為人說。」

阿難言：「唯。世尊！此法

【現代漢語翻譯】 現代漢語譯本： 這時，文殊師利菩薩再次為大眾廣泛宣講微妙的佛法，聽眾中有七十二那由他（那由他：數量單位，表示極大的數目）諸天子，他們深深地產生了信仰和理解，發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心，即成佛的願望）。 當時，文殊師利菩薩在兜率天宮（兜率天宮：欲界六天之一，彌勒菩薩的居所）所做的事情完畢后，與諸位菩薩、釋梵四天王（釋梵四天王：佛教的護法神）等無量諸天，以及一切功德光明國土來的菩薩們，沒有起身，就在天宮消失了。一念之間就到了佛陀所在的地方，他們都從座位上站起來，頂禮佛足，合掌恭敬地右繞佛陀七圈。繞佛完畢后，當時執智炬菩薩（執智炬菩薩：一位菩薩的名字，象徵智慧之光）和與他同來的十億人，上前對佛陀說：『世尊！普賢如來（普賢如來：一位佛的名字，象徵行愿）問候您起居，是否少病少惱，安樂修行？』 這時，世尊按照佛法慰問了諸位菩薩后，普遍觀察所有前來的大眾，命令他們回到座位，廣泛地為他們說法，沒有誰不感到歡喜。 當時，世尊又告訴大眾說：『你們應當知道，這位文殊師利童子（文殊師利童子：文殊菩薩的年輕形象）、執智炬菩薩，爲了成熟無量眾生，顯現了這種神通變化的事情。這兩位大丈夫，已經能夠成就種種方便法門，獲得了深奧的道理、智慧和辯才。他們已經在無量阿僧祇劫（阿僧祇劫：極長的時間單位）中施行佛事，爲了眾生的緣故而降生於世間。如果有眾生能夠見到這兩位菩薩，應當知道他們就能獲得六根自在（六根自在：眼、耳、鼻、舌、身、意六種感官的自由），永遠不會進入眾魔的境界。』 當時，執智炬菩薩和與他同來的諸位菩薩，進入這個國土，得見世尊。因為聽聞佛法，證得了無生忍（無生忍：對諸法不生不滅的真理的領悟）。得到無生忍后，他們右繞佛陀，恭敬地禮拜佛的雙足。就在那時，這個三千大千世界（三千大千世界：佛教宇宙觀中的一個宇宙單位）為之震動，這些菩薩就在佛前消失不見，片刻之後又回到了他們自己的國土。 當時，世尊告訴長老阿難（阿難：佛陀的十大弟子之一）說：『這個法門你應當奉持，廣泛地為他人宣說。』 阿難回答說：『是的，世尊！這個法門我將奉持。』

【English Translation】 English version: At that time, Bodhisattva Manjushri again extensively proclaimed the wonderful Dharma to the assembly. Among the listeners, seventy-two nayutas (nayuta: a unit of large number) of celestial beings developed deep faith and understanding, and generated the aspiration for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the unsurpassed, right and perfect enlightenment, the aspiration to become a Buddha). Then, Bodhisattva Manjushri, having completed his tasks in the Tushita Heaven (Tushita Heaven: one of the six heavens in the desire realm, the abode of Bodhisattva Maitreya), together with numerous Bodhisattvas, Shakra, the Four Heavenly Kings (Shakra, the Four Heavenly Kings: protectors of Buddhism), and countless other celestial beings, as well as Bodhisattvas from all the lands of meritorious light, without rising from their seats, vanished from the heavenly palace. In an instant, they arrived at the place where the Buddha was. They all rose from their seats, bowed at the Buddha's feet, and respectfully circumambulated the Buddha seven times clockwise. After circumambulating the Buddha, Bodhisattva Torch of Wisdom (Torch of Wisdom Bodhisattva: a Bodhisattva symbolizing the light of wisdom), along with ten billion of his companions, stepped forward and said to the Buddha, 'World Honored One! Tathagata Samantabhadra (Tathagata Samantabhadra: a Buddha symbolizing practice and vows) sends his regards and inquires about your well-being, whether you are free from illness and affliction, and whether you are practicing in peace and joy?' At that time, the World Honored One, having duly greeted the Bodhisattvas according to the Dharma, observed all the assembled multitude, and instructed them to return to their seats. He then extensively expounded the Dharma for them, and all were filled with joy. Then, the World Honored One further addressed the assembly, saying, 'You should know that this youth Manjushri (Manjushri: the youthful form of Bodhisattva Manjushri) and Bodhisattva Torch of Wisdom have manifested these miraculous transformations in order to mature countless sentient beings. These two great beings have already attained various skillful means, and have acquired profound principles, wisdom, and eloquence. They have been performing the work of a Buddha for countless asamkhya kalpas (asamkhya kalpas: extremely long periods of time), and have been born into this world for the sake of sentient beings. If any sentient beings are able to see these two Bodhisattvas, they should know that they will attain freedom of the six senses (freedom of the six senses: the freedom of the six sense organs: eyes, ears, nose, tongue, body, and mind), and will never enter the realm of demons.' At that time, Bodhisattva Torch of Wisdom and the Bodhisattvas who had come with him entered this land and saw the World Honored One. Because they heard the Dharma, they attained the patience of non-origination (patience of non-origination: the realization of the truth that all phenomena are neither born nor destroyed). Having attained this patience, they circumambulated the Buddha clockwise and respectfully bowed at his feet. At that moment, this three thousand great thousand world (three thousand great thousand world: a unit of the Buddhist cosmology) shook. These Bodhisattvas then vanished from the presence of the Buddha, and in a short while, returned to their own lands. Then, the World Honored One said to the elder Ananda (Ananda: one of the ten great disciples of the Buddha), 'You should uphold this Dharma gate and widely proclaim it to others.' Ananda replied, 'Yes, World Honored One! I will uphold this Dharma gate.'

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門當何名之？云何奉持？」

佛言：「此法門名『文殊師利所說不思議佛境界』，如是奉持。」

佛說此經已，善勝天子、長老阿難，及一切世間天、人、阿修羅、乾闥婆等，皆大歡喜，信受奉行。

文殊師利所說不思議佛境界經卷下

{ "translations": [ "現代漢語譯本", "此法門應當如何稱呼？又應當如何奉行？」", "佛說：「此法門名為『文殊師利（Manjushri，菩薩名，代表智慧）所說不思議佛境界』，應當如此奉行。」", "佛說完這部經后，善勝天子（Sunetra，天神名）、長老阿難（Ananda，佛陀的十大弟子之一），以及一切世間的天、人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，天界樂神）等，都非常歡喜，信受奉行。" ], "english_translations": [ "English version", "'What should this Dharma gate be called? And how should it be upheld?'", "The Buddha said, 'This Dharma gate is named "The Inconceivable Buddha Realm as Spoken by Manjushri (菩薩名, a Bodhisattva representing wisdom)". It should be upheld in this way.'", "After the Buddha finished speaking this sutra, Sunetra (天神名, a celestial being), the elder Ananda (佛陀的十大弟子之一, one of the Buddha's ten great disciples), and all the beings in the world, including gods, humans, Asuras (一種神道生物, a type of divine being), and Gandharvas (天界樂神, celestial musicians), were all greatly delighted, and they accepted and practiced it." ] }

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