T12n0341_聖善住意天子所問經

大正藏第 12 冊 No. 0341 聖善住意天子所問經

No. 341 [Nos. 310(36), 342]

聖善住意天子所問經翻譯之記

夫法留正像，唯聖是依；季行此世，非賢豈伏？三藏法師毗目智仙，出自烏萇剎利王種，幼履慈蹤，長躡悲跡，攝化群迷，誡惡導善，常為眾生不請之友，執此法燈照彼昏闇。魏皇都鄴，崇福以資，興和二年歲次實沈，佛法加持出此經典，名「善住意天子所問」。建午閏月朔次丁丑，戊寅建功，乙巳畢功。助譯弟子瞿曇流支、對譯沙門曇林之筆，庶俟存道敬法之賢，如實印記，示令不惑耳。

聖善住意天子所問經卷上

元魏三藏毗目智仙共般若流支譯

歸命一切諸佛菩薩、歸命世尊大智慧海毗盧遮那釋迦牟尼佛法光明、歸命聖者文殊師利大菩薩海、歸命聖者善住意天子、遍行大乘者。

如是我聞：

一時婆伽婆住王舍城耆阇崛山中，與大比丘眾六萬二千人俱，皆是智者之所識知，一切悉是大阿羅漢。諸菩薩摩訶薩四萬二千人，其名曰：文殊師利菩薩、師子幢菩薩、彌勒菩薩、觀世自在菩薩、得大勢菩薩、辯聚菩薩、持地菩薩、彌樓山菩薩、彌樓幢菩薩、不動搖菩薩、善思義菩薩、善思惟菩薩、踴猛意菩

【現代漢語翻譯】現代漢語譯本《聖善住意天子所問經》翻譯記佛法住世，正法和像法時期，唯有聖者才能作為依靠；末法時期，世人修行，若非賢者，怎能降伏煩惱？三藏法師毗目智仙（Vimokṣa-jñāna，意為解脫智），出身于烏萇（Udyāna）的剎帝利（Kṣatriya）王族，自幼便遵循慈悲的足跡，長大后更以悲憫之心行事，攝受教化迷惑的眾生，勸誡惡行，引導向善，常為眾生不請自來的朋友，執持佛法之燈，照亮眾生的昏暗。魏國都城鄴城，崇尚佛法以積累福德，興和二年，歲在實沈（星次名），佛法加持，此部經典得以問世，名為《善住意天子所問》。建午閏月朔日後的丁丑日開始翻譯，戊寅日完成初稿，乙巳日最終完成。助譯弟子瞿曇流支（Gautama-ruci），對譯沙門曇林執筆，希望能夠讓那些尊重佛法、崇尚真理的賢者，如實地記錄下來，使其不被迷惑。

《聖善住意天子所問經》捲上元魏三藏毗目智仙與般若流支（Prajñāruci）共同翻譯歸命一切諸佛菩薩，歸命世尊大智慧海毗盧遮那（Vairocana）釋迦牟尼佛（Śākyamuni）的法光明，歸命聖者文殊師利（Mañjuśrī）大菩薩海，歸命聖者善住意天子，以及所有修行大乘佛法的人。

如是我聞：一時，佛陀（婆伽婆，Bhagavān）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與六萬二千位大比丘（bhikṣu）眾在一起，他們都是智者所熟知的，一切都是大阿羅漢（arhat）。還有四萬二千位菩薩摩訶薩（bodhisattva-mahāsattva），他們的名字是：文殊師利菩薩、師子幢菩薩、彌勒菩薩（Maitreya）、觀世自在菩薩（Avalokiteśvara）、得大勢菩薩（Mahāsthāmaprāpta）、辯聚菩薩、持地菩薩、彌樓山菩薩、彌樓幢菩薩、不動搖菩薩、善思義菩薩、善思惟菩薩、踴猛意菩薩

【English Translation】 English version Record of the Translation of the Scripture Spoken by the Deva Supratiṣṭhitamati During the periods of the Proper Dharma and the Semblance Dharma, only the sages are the refuge. In the latter age, if one practices in this world, how can one subdue afflictions if not a virtuous person? The Tripiṭaka Master Vimokṣa-jñāna, from the Kṣatriya royal lineage of Udyāna, followed the path of compassion from a young age, and later acted with great compassion. He converted and taught the deluded masses, admonished evil deeds, and guided them towards goodness. He was always a friend to sentient beings, unasked. He held the lamp of Dharma to illuminate their darkness. In the capital of the Wei Dynasty, Ye, they revered the Dharma to accumulate merit. In the second year of Xinghe, during the year of Shishen, with the blessing of the Dharma, this scripture was produced, named 'The Scripture Spoken by the Deva Supratiṣṭhitamati'. The translation began on the Dingchou day after the first day of the intercalary month of Jianwu, the draft was completed on the Wuyin day, and the final version was completed on the Yisi day. The assisting translator was Gautama-ruci, and the scribe was the śramaṇa Tanlin. It is hoped that the virtuous ones who respect the Dharma and revere the truth will record it accurately, so that they will not be confused.

The Scripture Spoken by the Deva Supratiṣṭhitamati, Volume One Translated by the Tripiṭaka Master Vimokṣa-jñāna of the Northern Wei Dynasty, together with Prajñāruci I take refuge in all Buddhas and Bodhisattvas. I take refuge in the Dharma light of the World Honored One, the great wisdom ocean, Vairocana Śākyamuni Buddha. I take refuge in the great Bodhisattva ocean of the holy Mañjuśrī. I take refuge in the holy Deva Supratiṣṭhitamati, and all those who practice the Mahāyāna.

Thus have I heard: At one time, the Bhagavan was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of sixty-two thousand bhikṣus, all of whom were known by the wise, and all were great arhats. There were also forty-two thousand bodhisattva-mahāsattvas, whose names were: Bodhisattva Mañjuśrī, Bodhisattva Siṃhadhvaja, Bodhisattva Maitreya, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Vāgvīra, Bodhisattva Dharādhara, Bodhisattva Sumeru, Bodhisattva Sumerudhvaja, Bodhisattva Akṣobhya, Bodhisattva Subhadrārtha, Bodhisattva Subhadramati, Bodhisattva Ugragati.

薩、慧心菩薩、善心菩薩、摩尼聚菩薩、山相擊王菩薩、寶手菩薩、寶意菩薩、寶印手菩薩、常舒手菩薩、常縮手菩薩、常精進菩薩、度眾生菩薩、增上精進菩薩、如說能行菩薩、精進愿菩薩、手燈菩薩、等心菩薩、舍罪菩薩、除諸悲闇菩薩、力不壞菩薩、日藏菩薩、金剛游步菩薩、無邊游步菩薩、無量游步菩薩、不動足游步菩薩、虛空庫菩薩、上意菩薩、勝意菩薩、增上意菩薩、吉行菩薩、持地住菩薩、月光菩薩、月幢菩薩、光幢菩薩、光德菩薩、游步到明菩薩、師子游步雷音菩薩、無礙辯菩薩、相應辯菩薩、捷疾辯菩薩、最勝菩薩、蔽日月光菩薩、無攀緣菩薩、無比菩薩、根常喜笑菩薩、障一切罪菩薩、舍女飾菩薩、摩尼那菩薩、光明菩薩、凈滿菩薩、得大菩薩、集光王菩薩、深吼菩薩，如是等上首，菩薩摩訶薩四萬二千人俱。

爾時，復有四大神王、天帝釋王、娑婆世界主大梵天王，如是等上首，六萬天子俱。

復有七萬三千天子，善住意天子、善寂天子、摩醯首羅天子而為上首，皆樂修行菩薩之道。

復有二萬阿修羅王，羅睺阿修羅王、彌樓阿修羅王而為上首，皆樂修行菩薩之道。

復有六萬龍王，名不苦惱龍王、名月龍王、名得叉迦龍王而為上首，皆樂修行菩薩之道。

如

【現代漢語翻譯】現代漢語譯本：薩（Sā，菩薩名）、慧心菩薩（Huìxīn Púsà，智慧之心菩薩）、善心菩薩（Shànxīn Púsà，善良之心菩薩）、摩尼聚菩薩（Móníjù Púsà，摩尼寶珠聚集菩薩）、山相擊王菩薩（Shānxiāngjīwáng Púsà，山峰互相撞擊之王菩薩）、寶手菩薩（Bǎoshǒu Púsà，擁有寶物之手菩薩）、寶意菩薩（Bǎoyì Púsà，珍貴意念菩薩）、寶印手菩薩（Bǎoyìnshǒu Púsà，擁有寶印之手菩薩）、常舒手菩薩（Chángshūshǒu Púsà，常伸出手菩薩）、常縮手菩薩（Chángsuōshǒu Púsà，常收回手菩薩）、常精進菩薩（Chángjīngjìn Púsà，常精進修行菩薩）、度眾生菩薩（Dùzhòngshēng Púsà，度化眾生菩薩）、增上精進菩薩（Zēngshàngjīngjìn Púsà，更加精進菩薩）、如說能行菩薩（Rúshuōnéngxíng Púsà，如所說而能實行菩薩）、精進愿菩薩（Jīngjìn yuàn Púsà，精進發愿菩薩）、手燈菩薩（Shǒudēng Púsà，手持燈火菩薩）、等心菩薩（Děngxīn Púsà，平等心菩薩）、舍罪菩薩（Shězuì Púsà，捨棄罪業菩薩）、除諸悲闇菩薩（Chúzhūbēi'àn Púsà，去除一切悲傷黑暗菩薩）、力不壞菩薩（Lìbùhuài Púsà，力量不可摧毀菩薩）、日藏菩薩（Rìzàng Púsà，太陽之藏菩薩）、金剛游步菩薩（Jīngāngyóubù Púsà，金剛般行走菩薩）、無邊游步菩薩（Wúbiānyóubù Púsà，無邊行走菩薩）、無量游步菩薩（Wúliàngyóubù Púsà，無量行走菩薩）、不動足游步菩薩（Bùdòngzúyóubù Púsà，不動足行走菩薩）、虛空庫菩薩（Xūkōngkù Púsà，虛空寶庫菩薩）、上意菩薩（Shàngyì Púsà，高尚意念菩薩）、勝意菩薩（Shèngyì Púsà，殊勝意念菩薩）、增上意菩薩（Zēngshàngyì Púsà，更加殊勝意念菩薩）、吉行菩薩（Jíxíng Púsà，吉祥行為菩薩）、持地住菩薩（Chídìzhù Púsà，持守大地菩薩）、月光菩薩（Yuèguāng Púsà，月亮光芒菩薩）、月幢菩薩（Yuèchuáng Púsà，月亮旗幟菩薩）、光幢菩薩（Guāngchuáng Púsà，光芒旗幟菩薩）、光德菩薩（Guāngdé Púsà，光芒功德菩薩）、游步到明菩薩（Yóubùdàomíng Púsà，行走到達光明菩薩）、師子游步雷音菩薩（Shīzǐyóubùléiyīn Púsà，獅子行走雷鳴之音菩薩）、無礙辯菩薩（Wú'àibiàn Púsà，無礙辯才菩薩）、相應辯菩薩（Xiāngyìngbiàn Púsà，相應辯才菩薩）、捷疾辯菩薩（Jiéjíbiàn Púsà，快速辯才菩薩）、最勝菩薩（Zuìshèng Púsà，最殊勝菩薩）、蔽日月光菩薩（Bìrìyuèguāng Púsà，遮蔽日月光芒菩薩）、無攀緣菩薩（Wúpānyuán Púsà，無所攀緣菩薩）、無比菩薩（Wúbǐ Púsà，無可比擬菩薩）、根常喜笑菩薩（Gēnchángxǐxiào Púsà，根基常喜笑菩薩）、障一切罪菩薩（Zhàngyīqièzuì Púsà，障礙一切罪業菩薩）、舍女飾菩薩（Shěnǚshì Púsà，捨棄女性裝飾菩薩）、摩尼那菩薩（Mónínà Púsà，摩尼寶珠菩薩）、光明菩薩（Guāngmíng Púsà，光明菩薩）、凈滿菩薩（Jìngmǎn Púsà，清凈圓滿菩薩）、得大菩薩（Dé dà Púsà，獲得偉大菩薩）、集光王菩薩（Jíguāngwáng Púsà，聚集光芒之王菩薩）、深吼菩薩（Shēnhǒu Púsà，深沉吼聲菩薩），如是等上首，菩薩摩訶薩四萬二千人俱。爾時，復有四大神王（Sìdàshénwáng，四大天王）、天帝釋王（Tiāndìshìwáng，帝釋天王）、娑婆世界主大梵天王（Suōpóshìjièzhǔ Dàfàntiānwáng，娑婆世界之主大梵天王），如是等上首，六萬天子俱。復有七萬三千天子，善住意天子（Shànzhùyì Tiānzǐ，善於安住意念天子）、善寂天子（Shànjì Tiānzǐ，善於寂靜天子）、摩醯首羅天子（Móxīshǒuluó Tiānzǐ，大自在天子）而為上首，皆樂修行菩薩之道。復有二萬阿修羅王（Āxiūluówáng，阿修羅之王），羅睺阿修羅王（Luóhóu Āxiūluówáng，羅睺阿修羅王）、彌樓阿修羅王（Mílóu Āxiūluówáng，彌樓阿修羅王）而為上首，皆樂修行菩薩之道。復有六萬龍王（Lóngwáng，龍之王），名不苦惱龍王（Míngbùkǔnǎo Lóngwáng，名為不苦惱龍王）、名月龍王（Míngyuè Lóngwáng，名為月龍王）、名得叉迦龍王（Míngdéchājiā Lóngwáng，名為得叉迦龍王）而為上首，皆樂修行菩薩之道。如

【English Translation】 English version: Sā (a Bodhisattva's name), Bodhisattva Huixin (Bodhisattva of Wisdom Heart), Bodhisattva Shanxin (Bodhisattva of Good Heart), Bodhisattva Moniju (Bodhisattva of Mani Jewel Gathering), Bodhisattva Shanxiangjiwang (Bodhisattva King of Mountain Clashing), Bodhisattva Baoshou (Bodhisattva of Treasure Hand), Bodhisattva Baoyi (Bodhisattva of Precious Thought), Bodhisattva Baoyinshou (Bodhisattva of Treasure Seal Hand), Bodhisattva Changshushou (Bodhisattva of Always Extending Hand), Bodhisattva Changsuoshou (Bodhisattva of Always Retracting Hand), Bodhisattva Changjingjin (Bodhisattva of Constant Diligence), Bodhisattva Duzhongsheng (Bodhisattva of Liberating Beings), Bodhisattva Zengshangjingjin (Bodhisattva of Increased Diligence), Bodhisattva Rushuonengxing (Bodhisattva of Practicing as Said), Bodhisattva Jingjinyuan (Bodhisattva of Diligent Vow), Bodhisattva Shoudeng (Bodhisattva of Hand Lamp), Bodhisattva Dengxin (Bodhisattva of Equal Heart), Bodhisattva Shezui (Bodhisattva of Abandoning Sins), Bodhisattva Chuzhubei'an (Bodhisattva of Removing All Sad Darkness), Bodhisattva Libuhuai (Bodhisattva of Indestructible Power), Bodhisattva Rizang (Bodhisattva of Sun Treasury), Bodhisattva Jingangyoubu (Bodhisattva of Vajra Walking), Bodhisattva Wubianyoubu (Bodhisattva of Boundless Walking), Bodhisattva Wuliangyoubu (Bodhisattva of Immeasurable Walking), Bodhisattva Budongzuyoubu (Bodhisattva of Immovable Foot Walking), Bodhisattva Xukongku (Bodhisattva of Empty Space Treasury), Bodhisattva Shangyi (Bodhisattva of Superior Thought), Bodhisattva Shengyi (Bodhisattva of Excellent Thought), Bodhisattva Zengshangyi (Bodhisattva of Increased Excellent Thought), Bodhisattva Jixing (Bodhisattva of Auspicious Conduct), Bodhisattva Chidizhu (Bodhisattva of Holding the Earth), Bodhisattva Yueguang (Bodhisattva of Moonlight), Bodhisattva Yuechuang (Bodhisattva of Moon Banner), Bodhisattva Guangchuang (Bodhisattva of Light Banner), Bodhisattva Guangde (Bodhisattva of Light Virtue), Bodhisattva Youbudoming (Bodhisattva of Walking to Brightness), Bodhisattva Shiziyoubuleiyin (Bodhisattva of Lion Walking Thunder Sound), Bodhisattva Wu'aibian (Bodhisattva of Unobstructed Eloquence), Bodhisattva Xiangyingbian (Bodhisattva of Corresponding Eloquence), Bodhisattva Jiejibian (Bodhisattva of Swift Eloquence), Bodhisattva Zuisheng (Bodhisattva of Most Excellent), Bodhisattva Biriyueguang (Bodhisattva of Covering Sun and Moon Light), Bodhisattva Wupanyuan (Bodhisattva of No Clinging), Bodhisattva Wubi (Bodhisattva of Incomparable), Bodhisattva Genchangxixiao (Bodhisattva of Root Always Smiling), Bodhisattva Zhangyiqiezui (Bodhisattva of Obstructing All Sins), Bodhisattva Shenvshi (Bodhisattva of Abandoning Female Adornments), Bodhisattva Monina (Bodhisattva of Mani Jewel), Bodhisattva Guangming (Bodhisattva of Light), Bodhisattva Jingman (Bodhisattva of Pure Fullness), Bodhisattva Deda (Bodhisattva of Great Attainment), Bodhisattva Jiguangwang (Bodhisattva King of Gathering Light), Bodhisattva Shenhou (Bodhisattva of Deep Roar), these and other leading Bodhisattva Mahasattvas, totaling 42,000. At that time, there were also the Four Great Divine Kings (Sìdàshénwáng, Four Heavenly Kings), King Sakra, Lord of the Devas (Tiāndìshìwáng, King of Devas), and Great Brahma King, Lord of the Saha World (Suōpóshìjièzhǔ Dàfàntiānwáng, Great Brahma King, Lord of the Saha World), these and other leaders, along with 60,000 Devas. There were also 73,000 Devas, with Deva Suzhuyi (Shànzhùyì Tiānzǐ, Deva of Good Dwelling Thought), Deva Shanjii (Shànjì Tiānzǐ, Deva of Good Tranquility), and Deva Mahesvara (Móxīshǒuluó Tiānzǐ, Deva of Great Freedom) as their leaders, all of whom delighted in practicing the Bodhisattva path. There were also 20,000 Asura Kings (Āxiūluówáng, Kings of Asuras), with Asura King Rahu (Luóhóu Āxiūluówáng, Asura King Rahu) and Asura King Milou (Mílóu Āxiūluówáng, Asura King Milou) as their leaders, all of whom delighted in practicing the Bodhisattva path. There were also 60,000 Dragon Kings (Lóngwáng, Kings of Dragons), named Dragon King Bukunao (Míngbùkǔnǎo Lóngwáng, Dragon King of No Suffering), Dragon King Yue (Míngyuè Lóngwáng, Dragon King of Moon), and Dragon King Dechajia (Míngdéchājiā Lóngwáng, Dragon King of Dechajia) as their leaders, all of whom delighted in practicing the Bodhisattva path. As

是，復有無量百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人諸大眾俱，比丘、比丘尼、優婆塞、優婆夷皆悉來集。

爾時，世尊無量百千眷屬圍繞，恭敬尊重而為說法。

爾時，文殊師利童子于自寺住，獨坐思惟心靜三昧，正念觀察。正觀察已，起彼三昧。起三昧已，復入三昧，以三昧力六種震動十方無量不可計數阿僧祇耶不可思議恒河沙等諸佛世界。爾時，文殊師利童子起彼三昧，如法思惟，生如是心：「佛出世難，人身難得，如優曇華出時甚難；如是，如來、應、正遍知亦復如是，出世甚難，人身難得。若無說法，則不可得盡生死苦。諸佛正法甚深難知，若無佛者，云何聞法？若不聞法，則不能令眾生苦盡。若我往至如來所已，如法難問。如法難已，畢竟得發眾生善根、畢竟能令菩薩乘人不可思議佛法滿足。此處娑婆世界眾生極重貪慾、極重瞋恚、極重愚癡，遠離善法、習近惡法，愚癡、闇鈍、無殷重心。若其無佛、無法、無僧，云何而得令彼眾生開慧眼凈？」

爾時，文殊師利童子如是思惟：「我召十方無量百千諸菩薩眾，令集此處聞如來法，以身證知甚深法忍。」

爾時，文殊師利童子念已，即入普光離垢莊嚴三昧。入三昧已，放大光明，遍照十方不

【現代漢語翻譯】現代漢語譯本：是的，又有無量百千的天眾（天神）、龍眾（神龍）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、以及人和非人等各種大眾聚集在一起，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）也都全部來到這裡。當時，世尊被無量百千的眷屬圍繞，他們恭敬尊重地聽世尊說法。當時，文殊師利童子（智慧的象徵）住在自己的寺廟裡，獨自靜坐，思維進入心靜三昧（禪定），以正念觀察。在正觀察之後，他從三昧中起身。起身之後，他又進入三昧，以三昧的力量，六種震動十方無量不可計數阿僧祇耶（極大的數字）不可思議恒河沙數（非常多的數量）的諸佛世界。當時，文殊師利童子從三昧中起身，如法思維，心中生起這樣的想法：『佛陀出世非常難得，得到人身也很難得，就像優曇花（稀有的花）開放時非常難得一樣；同樣，如來（佛的稱號）、應（應供）、正遍知（完全覺悟者）也是如此，出世非常難得，得到人身也很難得。如果沒有佛法，就無法徹底擺脫生死的痛苦。諸佛的正法非常深奧難以理解，如果沒有佛陀，又怎麼能聽到佛法呢？如果聽不到佛法，就不能使眾生擺脫痛苦。如果我前往如來所在之處，如法請問。如法請問之後，必定能夠啓發眾生的善根，必定能夠使菩薩乘人（追求菩薩道的人）不可思議的佛法得到滿足。這個娑婆世界（我們所處的世界）的眾生貪慾極其嚴重，嗔恨極其嚴重，愚癡極其嚴重，遠離善法，習慣於惡法，愚癡、遲鈍、沒有殷重心。如果沒有佛、法、僧（佛教三寶），又怎麼能使這些眾生開啟智慧之眼呢？』當時，文殊師利童子這樣思惟：『我召集十方無量百千的諸菩薩眾，讓他們聚集到這裡聽如來說法，以自身證知甚深法忍（對佛法的深刻理解和接受）。』當時，文殊師利童子思念完畢，就進入普光離垢莊嚴三昧（一種禪定）。進入三昧之後，放出大光明，遍照十方無量

【English Translation】 English version: Yes, there were also countless hundreds of thousands of gods (devas), dragons (nagas), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), and various multitudes of humans and non-humans gathered together. Bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners) had all come to this place. At that time, the World Honored One was surrounded by countless hundreds of thousands of attendants, who respectfully listened to the Dharma being taught. At that time, Manjushri Bodhisattva (symbol of wisdom) was residing in his own temple, sitting alone, contemplating and entering the Samadhi of a tranquil mind, observing with right mindfulness. After observing correctly, he arose from that Samadhi. Having arisen, he entered Samadhi again, and with the power of Samadhi, he caused six kinds of tremors to shake countless, immeasurable, incalculable Asankhyeyas (extremely large numbers), and inconceivable Ganges river sands (very large quantities) of Buddha worlds in the ten directions. At that time, Manjushri Bodhisattva arose from that Samadhi, and contemplating according to the Dharma, he generated this thought: 『It is extremely difficult for a Buddha to appear in the world, and it is also difficult to obtain a human body, just as it is extremely difficult for the Udumbara flower (a rare flower) to bloom; likewise, the Tathagata (title of Buddha), Arhat (worthy one), Samyaksambuddha (fully enlightened one) is also like this, it is extremely difficult to appear in the world, and it is difficult to obtain a human body. If there is no Dharma, it is impossible to completely escape the suffering of birth and death. The Buddhas' true Dharma is very profound and difficult to understand, and if there is no Buddha, how can one hear the Dharma? If one does not hear the Dharma, one cannot enable sentient beings to escape suffering. If I go to where the Tathagata is, I will ask according to the Dharma. After asking according to the Dharma, I will certainly be able to inspire the good roots of sentient beings, and certainly be able to fulfill the inconceivable Dharma of the Buddhas for those on the Bodhisattva path (those who pursue the path of a Bodhisattva). The sentient beings of this Saha world (the world we live in) have extremely heavy greed, extremely heavy hatred, and extremely heavy ignorance, they are far from good Dharma, and are accustomed to evil Dharma, they are ignorant, dull, and lack earnestness. If there is no Buddha, Dharma, or Sangha (the three jewels of Buddhism), how can one enable these sentient beings to open their eyes of wisdom?』 At that time, Manjushri Bodhisattva thought thus: 『I will summon countless hundreds of thousands of Bodhisattvas from the ten directions, and have them gather here to listen to the Tathagata's Dharma, so that they may personally realize the profound Dharma-kshanti (deep understanding and acceptance of the Dharma).』 At that time, after Manjushri Bodhisattva had this thought, he entered the Samadhi of Universal Light, Purity, and Adornment (a type of meditation). Having entered Samadhi, he emitted great light, illuminating the countless

可計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界。即時十方不可計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界大光明現，其光明凈十方世界坑澗、堆阜、樹林、諸山、斫迦婆羅、目真鄰陀、雪山、彌樓、摩訶彌樓，一切所有幽闇之處悉皆大明，不相障礙。

爾時，十方不可計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界諸佛世尊——皆悉現在現命現住——彼佛侍者既睹光明，各問其佛，白言：「世尊！何因何緣於此世界大光明現？昔未見聞，如是光明甚可愛樂。世尊！如是光明我等遇之，心得清凈，身力增益，貪慾、恚、癡不染眾生。是誰威力？何人寶藏？如是凈光是誰所放？」如是問已，彼佛世尊默然不答。

如是，十方諸佛世界天聲、龍聲、夜叉聲、阿修羅聲、迦樓羅聲、乾闥婆聲、人聲、非人聲、畜生聲，如是眾聲一切止息。風聲、水聲、大海潮聲、歌詠等聲，如是諸聲以佛力故一切止息，皆悉寂然，一切寂靜、第一寂靜。

彼佛侍者各各如是第二、第三請其佛言：「如是，世尊！何因何緣有此光明？唯愿說之，唯愿說之。如來若說，則能利益一切眾生、饒益安樂一切眾生，令多眾生一切皆得義，相應樂利安人天。是誰威力放此光明遍照一切諸佛世界？」

爾時，十方不可

【現代漢語翻譯】現代漢語譯本可以計數的阿僧祇耶（無數）不可思議、無量無邊如同恒河沙數一樣多的諸佛世界。那時，十方不可計數阿僧祇耶（無數）不可思議、無量無邊如同恒河沙數一樣多的諸佛世界都顯現出大光明，那光明清凈，照耀十方世界，坑洼、土堆、樹林、山脈、斫迦婆羅（鐵圍山）、目真鄰陀（山名）、雪山、彌樓（須彌山）、摩訶彌樓（大須彌山），一切幽暗之處都被照得明亮，沒有絲毫障礙。那時，十方不可計數阿僧祇耶（無數）不可思議、無量無邊如同恒河沙數一樣多的諸佛世界的諸佛世尊——都還活著、有生命、安住世間——那些佛的侍者看到光明后，各自詢問他們的佛，稟告說：『世尊！是什麼原因、什麼緣故，這個世界顯現出如此大的光明？過去從未見過、聽聞過，這樣的光明非常可愛。世尊！我們遇到這樣的光明，內心清凈，身力增強，貪慾、嗔恚、愚癡都不能污染眾生。這是誰的威力？是誰的寶藏？如此清凈的光芒是誰所放？』這樣問后，那些佛世尊都默然不答。這時，十方諸佛世界的天聲、龍聲、夜叉聲、阿修羅聲、迦樓羅聲、乾闥婆聲、人聲、非人聲、畜生聲，所有這些聲音都停止了。風聲、水聲、大海潮聲、歌詠等聲音，這些聲音因為佛的力量都停止了，一切都寂靜無聲，一切寂靜、達到最寂靜的狀態。那些佛的侍者各自這樣第二、第三次請求他們的佛說：『世尊！是什麼原因、什麼緣故有這樣的光明？希望您能說出來，希望您能說出來。如來說出，就能利益一切眾生、饒益安樂一切眾生，使眾多眾生都能得到利益，相應地得到快樂，安穩人天。是誰的威力放出這樣的光明，遍照一切諸佛世界？』那時，十方不可計數

【English Translation】 English version Countable asankhyeyas (innumerable) of inconceivable, immeasurable, and boundless Buddha worlds, as numerous as the sands of the Ganges. At that time, in the ten directions, countless asankhyeyas (innumerable) of inconceivable, immeasurable, and boundless Buddha worlds, as numerous as the sands of the Ganges, manifested great light. That light was pure, illuminating the ten directions, filling pits, mounds, forests, mountains, Chakravada (Iron Mountain Range), Mucilinda (a mountain), the Himalayas, Mount Meru, and Maha Meru (Great Mount Meru). All dark places were illuminated, without any obstruction. At that time, the World Honored Ones of the Buddha worlds in the ten directions, countless asankhyeyas (innumerable), inconceivable, immeasurable, and boundless, as numerous as the sands of the Ganges—all of whom were alive, existing, and dwelling in the world—their attendants, having seen the light, each asked their respective Buddhas, saying: 'World Honored One! What is the cause, what is the reason that such great light appears in this world? We have never seen or heard of such light before, and it is very delightful. World Honored One! When we encounter this light, our minds become pure, our physical strength increases, and greed, hatred, and delusion cannot taint living beings. Whose power is this? Whose treasure is this? Who has emitted such pure light?' Having asked this, those World Honored Ones remained silent and did not answer. At that time, the sounds of the heavens, dragons, yakshas, asuras, garudas, gandharvas, humans, non-humans, and animals in the Buddha worlds of the ten directions, all these sounds ceased. The sounds of the wind, water, ocean tides, songs, and all such sounds ceased due to the power of the Buddha, and all became silent, completely still, the ultimate stillness. Those attendants of the Buddhas each asked their Buddhas a second and third time, saying: 'World Honored One! What is the cause, what is the reason for this light? We beseech you to tell us, we beseech you to tell us. If the Tathagata speaks, it will benefit all living beings, bring benefit and happiness to all living beings, and enable many living beings to attain benefit, corresponding joy, and peace for humans and gods. Whose power is it that emits this light, illuminating all the Buddha worlds?' At that time, the ten directions, countless

計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界諸佛世尊，一切同聲、皆共一音，一切諸佛同一口業，皆同一法為侍者說。彼佛侍者一一皆知如來所說。彼佛世尊所出音聲遍滿一切諸佛世界。彼諸天人一時俱作百千伎樂。彼樂音中說言無常苦、無我等，如是如是和合出聲，所謂空聲、無相聲、無愿聲、無染聲、解脫聲、法性聲、真如聲、實際聲、佈施聲、持戒聲、忍辱聲、精進聲、禪定聲、般若聲、柔和聲、利益聲、慈聲、悲聲、喜聲、舍聲，出如是等百千法聲。此聲出已，有不可數億那由他百千眾生必定不退阿耨多羅三藐三菩提，不墮聲聞、緣覺之地，不墮帝釋、大梵天王、轉輪王地。

爾時，十方不可計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界諸佛世尊告侍者言：「止，善男子！汝不須問，非汝境界，非諸聲聞、緣覺境界。聲聞、緣覺若聞我說，心意迷亂；我若說者，一切天人皆悉迷沒。善男子！以要言之，彼法光明所有功德，能令眾生乃至無量不可思議善根成就，能令一切菩薩乘人乃至無量不可思議佈施助道、戒、忍、精進、禪、慧助道皆悉滿足。善男子！汝今當知，若以一劫、若余殘劫說此光明所有功德不可窮盡。諸佛、菩薩于諸眾生起慈悲心，放此光明令諸眾生渴仰欲聞。汝今諦聽，善思念

【現代漢語翻譯】現代漢語譯本：無數阿僧祇耶（asaṃkhyeya，意為無數）不可思議、無量無邊的恒河沙數般的諸佛世界中，諸佛世尊們，都以同一個聲音、同一個音調，一切諸佛都以同樣的口業，為他們的侍者說法。那些佛的侍者們，每一個都能理解如來所說的話。那些佛世尊所發出的聲音遍佈所有佛的世界。那些天人和人類同時演奏成百上千種樂器。那些樂聲中宣說著無常、苦、無我等教義，就這樣和諧地發出聲音，即所謂的空聲、無相聲、無愿聲、無染聲、解脫聲、法性聲、真如聲、實際聲、佈施聲、持戒聲、忍辱聲、精進聲、禪定聲、般若聲、柔和聲、利益聲、慈聲、悲聲、喜聲、舍聲，發出這樣成百上千種的法音。這些聲音發出后，有不可計數億那由他（nayuta，意為億）百千的眾生必定不會退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為無上正等正覺），不會墮入聲聞（śrāvaka，意為聽聞佛法而悟道者）、緣覺（pratyekabuddha，意為獨自悟道者）的境界，也不會墮入帝釋（Indra，意為天神之王）、大梵天王（Mahābrahmā，意為色界之主）、轉輪王（cakravartin，意為統治世界的理想君主）的地位。那時，十方不可計數阿僧祇耶不可思議無量無邊的恒河沙數般的諸佛世界中，諸佛世尊告訴他們的侍者說：『停止吧，善男子！你不需要問，這不是你的境界，也不是那些聲聞、緣覺的境界。聲聞、緣覺如果聽到我所說的，心意會迷亂；如果我說了，一切天人和人類都會迷失。善男子！簡要來說，那種法光所具有的功德，能夠使眾生乃至成就無量不可思議的善根，能夠使一切菩薩乘人乃至無量不可思議的佈施助道、戒、忍、精進、禪、慧助道都得到圓滿。善男子！你現在應當知道，如果用一個劫，或者其餘的劫來說這種光明所具有的功德，也是說不完的。諸佛、菩薩對於眾生生起慈悲心，放出這種光明，讓眾生渴望聽聞。你現在仔細聽，好好思考。』

【English Translation】 English version: In countless asaṃkhyeya (innumerable) inconceivable, immeasurable, and boundless Buddha worlds, as numerous as the sands of the Ganges River, all the Buddhas, the World Honored Ones, with one voice, one tone, all Buddhas with the same verbal action, spoke to their attendants. Each of those Buddha's attendants understood what the Tathāgata (Buddha) was saying. The voices of those World Honored Ones filled all the Buddha worlds. Those gods and humans simultaneously played hundreds and thousands of musical instruments. In those musical sounds, they proclaimed the teachings of impermanence, suffering, and no-self, and in this way, they harmoniously produced sounds, namely the sound of emptiness, the sound of no-form, the sound of no-desire, the sound of no-attachment, the sound of liberation, the sound of Dharma-nature, the sound of Suchness, the sound of Reality, the sound of giving, the sound of keeping precepts, the sound of patience, the sound of diligence, the sound of meditation, the sound of wisdom, the sound of gentleness, the sound of benefit, the sound of loving-kindness, the sound of compassion, the sound of joy, the sound of equanimity, producing hundreds and thousands of such Dharma sounds. After these sounds were produced, there were countless billions of nayuta (a large number) of beings who were certain not to regress from anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), not to fall into the realm of śrāvakas (hearers of the Dharma), pratyekabuddhas (solitary realizers), nor to fall into the positions of Indra (king of the gods), Mahābrahmā (great Brahma), or cakravartin (universal monarch). At that time, in the countless asaṃkhyeya inconceivable, immeasurable, and boundless Buddha worlds, as numerous as the sands of the Ganges River, all the Buddhas, the World Honored Ones, said to their attendants: 'Stop, good man! You do not need to ask, this is not your realm, nor is it the realm of those śrāvakas and pratyekabuddhas. If śrāvakas and pratyekabuddhas were to hear what I say, their minds would be confused; if I were to speak, all gods and humans would be lost. Good man! In short, the merits of that Dharma light can enable beings to achieve immeasurable and inconceivable roots of goodness, and can enable all Bodhisattva-vehicle practitioners to fulfill immeasurable and inconceivable giving, precepts, patience, diligence, meditation, and wisdom as aids to the path. Good man! You should know now that if one were to speak of the merits of this light for one kalpa (eon), or for the remaining kalpas, it would be impossible to exhaust them. The Buddhas and Bodhisattvas, with compassion for all beings, emit this light so that beings may yearn to hear it. Now listen carefully and contemplate well.'

之，我為汝說。」

彼侍者言：「如是，世尊！愿樂欲聞。」

彼佛世尊各告侍者，作如是言：「善男子！有佛世界名曰娑婆，彼中有佛號釋迦牟尼如來、應、正遍知——於今現在現命現住——明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出五濁世。彼處眾生貪慾、瞋恚、愚癡所縛，無恭敬心，諸根闇鈍，無慚無愧。為彼眾生，于彼世界如法苦行，獲得阿耨多羅三藐三菩提覺已而為說法。

「善男子！彼娑婆世界釋迦牟尼如來佛土有童子菩薩摩訶薩名文殊師利——有大勢力、大智慧力、大精進力，能與一切菩薩歡喜；菩薩化主、菩薩導首；安慰眾生，菩薩之父、菩薩之母；解了一切諸法句義，黠慧明瞭，得無障礙慧波羅蜜、得無障礙願力自在、得陀羅尼，不可思議功德具足——于彼釋迦牟尼如來所說法中善能問難，能令眾生善根成就、能令一切菩薩乘人不可思議佛法滿足。善男子！彼文殊師利童子菩薩為集十方不可計數諸菩薩故放此光明，隨何等人聞法因緣放此光明。」

彼佛侍者各問其佛，白言：「世尊！彼文殊師利童子菩薩住何三昧而能如是放斯光明？」

彼佛答言：「善男子！有三昧門名曰普光離垢莊嚴，文殊師利童子菩薩住是三昧而能放此如是光明。」

【現代漢語翻譯】現代漢語譯本：『我將為你解說。』那位侍者說：『是的，世尊！我樂意聽聞。』諸佛世尊各自告訴他們的侍者，這樣說道：『善男子！有一個佛世界名為娑婆（Saha，意為堪忍），那裡有一尊佛，號為釋迦牟尼（Sakyamuni）如來、應、正遍知——如今現在活著、住世——明行足（Vidya-carana-sampanna，意為明智和行為圓滿）、善逝（Sugata，意為善於逝去）、世間解（Lokavid，意爲了解世間）、無上士（Anuttara，意為無上）、調御丈夫（Purusa-damya-sarathi，意為調御眾生的人）、天人師（Sasta deva-manusyanam，意為天人和人類的導師）、佛（Buddha，意為覺悟者）、世尊（Bhagavan，意為世間尊貴者），出現在五濁惡世（五種污濁的時代）。那裡的眾生被貪慾、瞋恚、愚癡所束縛，沒有恭敬心，諸根遲鈍，不知慚愧。爲了這些眾生，他在那個世界如法苦行，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）的覺悟后，才為他們說法。『善男子！那個娑婆世界釋迦牟尼如來佛土有一位童子菩薩摩訶薩（Bodhisattva-mahasattva，意為偉大的菩薩）名為文殊師利（Manjusri）——具有大勢力、大智慧力、大精進力，能夠使一切菩薩歡喜；是菩薩的化主、菩薩的導師；安慰眾生，是菩薩的父親、菩薩的母親；通曉一切諸法句義，聰慧明瞭，獲得無障礙慧波羅蜜（Prajna-paramita，意為智慧的完美）、獲得無障礙願力自在、獲得陀羅尼（Dharani，意為總持），不可思議的功德具足——在釋迦牟尼如來所說的法中，善於提問，能夠使眾生善根成就，能夠使一切菩薩乘人不可思議的佛法圓滿。善男子！那位文殊師利童子菩薩爲了聚集十方不可計數的諸菩薩，所以放出這種光明，隨順任何有聽聞佛法因緣的人而放出這種光明。』諸佛的侍者各自問他們的佛，說道：『世尊！那位文殊師利童子菩薩住在何種三昧（Samadhi，意為禪定）中，才能如此放出這種光明？』諸佛回答說：『善男子！有一種三昧門名為普光離垢莊嚴（Samanta-prabha-vimala-vyuha），文殊師利童子菩薩住在這種三昧中，才能放出如此的光明。』

【English Translation】 English version: 'I will explain it to you.' That attendant said, 'Yes, World Honored One! I am eager to hear.' Each of the World Honored Buddhas said to their attendants, 'Good man! There is a Buddha world called Saha, where there is a Buddha named Sakyamuni Tathagata, Arhat, Samyaksambuddha—now living, present, and dwelling—endowed with perfect knowledge and conduct, Sugata, Knower of the World, Unsurpassed One, Trainer of those who can be trained, Teacher of gods and humans, Buddha, World Honored One, appearing in the five turbid ages. The beings there are bound by greed, hatred, and delusion, without respect, with dull faculties, and without shame or remorse. For those beings, in that world, he practiced asceticism according to the Dharma, and after attaining Anuttara-samyak-sambodhi, he preached the Dharma to them.' 'Good man! In that Saha world, in the Buddha land of Sakyamuni Tathagata, there is a Bodhisattva-mahasattva named Manjusri—possessing great power, great wisdom power, and great diligence power, able to bring joy to all Bodhisattvas; the master of transformation of Bodhisattvas, the guide of Bodhisattvas; comforting beings, the father of Bodhisattvas, the mother of Bodhisattvas; understanding the meaning of all Dharma phrases, intelligent and clear, having attained the unobstructed Prajna-paramita, having attained the unobstructed power of vows, having attained Dharani, and possessing inconceivable merits—in the Dharma spoken by Sakyamuni Tathagata, he is skilled in questioning, able to enable beings to achieve good roots, and able to fulfill the inconceivable Buddha Dharma for all Bodhisattva vehicle practitioners. Good man! That Bodhisattva Manjusri, in order to gather the countless Bodhisattvas of the ten directions, emits this light, following whoever has the karmic connection to hear the Dharma, he emits this light.' The attendants of the Buddhas each asked their Buddhas, saying, 'World Honored One! In what Samadhi does that Bodhisattva Manjusri dwell, that he is able to emit such light?' The Buddhas replied, 'Good man! There is a Samadhi gate called Samanta-prabha-vimala-vyuha, and Bodhisattva Manjusri dwells in this Samadhi, and is able to emit such light.'

彼侍者言：「不爾。世尊！如是光明豈非彼佛世尊所放，能如是清、能如是凈、能作如是身心喜樂？」

佛言：「不爾。善男子！菩薩常法共說菩薩教誡法門。」

爾時，十方不可計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界，彼不可數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界一一世界諸菩薩等，既睹光明各到佛所，頭面禮足，白言：「世尊！如是無量功德光明從何處來？誰之所放？」

彼佛告言：「善男子！有佛世界名曰娑婆，彼中有佛號釋迦牟尼如來、應、正遍知——於今現在現命現住——為諸菩薩說清凈法。彼有童子菩薩摩訶薩名文殊師利，放此光明，為集十方諸菩薩故。」

如是說已，彼諸菩薩摩訶薩等各請其佛，白言：「世尊！我今欲詣娑婆世界奉見世尊釋迦牟尼如來、應、正遍知，供養彼佛，禮拜、親近、咨請問答，並見童子文殊師利及余菩薩摩訶薩等。」

佛言：「便往，今正是時。」

時彼十方不可計數阿僧祇耶不可思議無量無邊億那由他有頻婆羅百千菩薩摩訶薩等各禮佛足，于其國土忽然不現，譬如壯士屈申臂頃、一剎那頃、一羅婆頃、摩睺多頃，各各到此娑婆世界。既到此已，皆至世尊釋迦牟尼如來住處，有雨細末鬘利香者、雨涂香者，有

【現代漢語翻譯】現代漢語譯本那位侍者說：『不是的，世尊！這樣的光明難道不是那位佛世尊所放出的嗎？它如此清澈、如此純凈，能使身心感到喜悅？』佛說：『不是的，善男子！這是菩薩們共同遵循的規律，是菩薩教誡的法門。』當時，十方不可計數、阿僧祇耶（無數）不可思議、無量無邊、如同恒河沙數那樣多的佛世界，在那些不可計數、阿僧祇耶（無數）不可思議、無量無邊、如同恒河沙數那樣多的佛世界中，每一個世界的菩薩們，看到光明后都來到各自的佛前，頂禮佛足，說道：『世尊！如此無量功德的光明是從哪裡來的？是誰放出的？』那些佛告訴他們說：『善男子！有一個佛世界名為娑婆（忍土），那裡有一位佛，號為釋迦牟尼如來（佛的稱號）、應（應供）、正遍知（正等覺）——他現在還活著，還住世——正在為諸位菩薩宣說清凈的佛法。在那裡，有一位童子菩薩摩訶薩（大菩薩）名為文殊師利（智慧的象徵），他放出了這道光明，是爲了召集十方諸位菩薩。』說完這些話后，那些菩薩摩訶薩們各自請求他們的佛，說道：『世尊！我們現在想去娑婆世界，去拜見世尊釋迦牟尼如來、應、正遍知，供養那位佛，禮拜、親近、請教問題，並想見童子文殊師利以及其他的菩薩摩訶薩們。』佛說：『去吧，現在正是時候。』當時，十方不可計數、阿僧祇耶（無數）不可思議、無量無邊、億那由他（極多的數量）有頻婆羅（極多的數量）百千的菩薩摩訶薩們，各自禮拜佛足，在他們的國土中忽然消失，就像壯士屈伸手臂那樣快，或者像一剎那、一羅婆（極短的時間）、摩睺多（極短的時間）那樣快，各自到達了娑婆世界。到達這裡后，他們都來到世尊釋迦牟尼如來住的地方，有的降下細末的香花，有的降下涂香，有的

【English Translation】 English version The attendant said, 'No, World Honored One! Could this light not be emitted by that Buddha World Honored One? It is so clear, so pure, and able to bring such joy to body and mind?' The Buddha said, 'No, good man! This is the common practice of Bodhisattvas, the teaching of the Bodhisattva precepts.' At that time, in the ten directions, countless, asankhyeya (innumerable), inconceivable, immeasurable, and boundless Buddha worlds, as numerous as the sands of the Ganges River, in each of those countless, asankhyeya (innumerable), inconceivable, immeasurable, and boundless Buddha worlds, the Bodhisattvas of each world, having seen the light, each went to their respective Buddhas, bowed their heads to their feet, and said, 'World Honored One! Where does this light of immeasurable merit come from? Who emitted it?' Those Buddhas told them, 'Good men! There is a Buddha world named Saha (endurance), and there is a Buddha there named Shakyamuni Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One)—who is now living, dwelling in the world—and is teaching the pure Dharma to the Bodhisattvas. There, there is a young Bodhisattva Mahasattva (Great Bodhisattva) named Manjushri (symbol of wisdom), who emitted this light in order to gather the Bodhisattvas of the ten directions.' Having said this, those Bodhisattva Mahasattvas each requested their Buddhas, saying, 'World Honored One! We now wish to go to the Saha world to pay homage to the World Honored One Shakyamuni Tathagata, Arhat, Samyaksambuddha, to make offerings to that Buddha, to bow, to draw near, to ask questions, and to see the young Manjushri and the other Bodhisattva Mahasattvas.' The Buddhas said, 'Go, now is the right time.' At that time, the countless, asankhyeya (innumerable), inconceivable, immeasurable, and boundless billions of nayutas (extremely large number) of pimbara (extremely large number) hundreds of thousands of Bodhisattva Mahasattvas in the ten directions, each bowed at the feet of their Buddhas, and suddenly disappeared from their lands, as quickly as a strong man bends and stretches his arm, or in a kshana (instant), a lava (very short time), or a muhurta (very short time), each arrived in this Saha world. Having arrived here, they all went to the place where the World Honored One Shakyamuni Tathagata was staying, some raining down fine powdered garlands of fragrant flowers, some raining down fragrant ointments, some

雨華者，雨天優缽羅華、缽頭摩華、拘物頭華、芬陀利華、阿提目多伽華，雨瞻卜華、波吒羅華、檀尼師迦梨迦華、須摩那華、婆利師華、曼陀羅華、波流沙華、摩訶波流沙華、栴陀羅華、摩訶栴陀羅華，雨如是等無量妙華、雨如是等無量妙香。雨華香已，往至世尊釋迦牟尼如來佛所。或有菩薩同聲讚歎如來功德，讚歎之聲聞於三千大千世界，如是讚歎至如來所。如是種種各各異法而來集會，皆到世尊釋迦牟尼如來佛所。

到佛所已，彼諸菩薩摩訶薩等威德力故，令此世界若干地獄、若干畜生、若干餓鬼所受苦惱皆得休息，無一眾生貪慾所惱，亦復不為恚、癡所惱，無有嫉妒、無幻偽者、無諂曲者、無憍慢者，亦不自是、亦不忿恚、亦不熱惱，一切眾生慈心相向，甚有愛念，皆悉和順。

時彼菩薩億那由他百千之眾皆到世尊釋迦牟尼如來佛所，頭面禮足，右繞如來——有一匝者、有二匝者、有三匝者、有多匝者——繞如來已，上虛空中，去地不遠一多羅樹忽然不現，一切皆入隱一切身菩薩三昧。入三昧已，隨心所樂出生蓮華——有種種色華，有無量百千眾葉——于華臺上結加趺坐，身不動搖。

爾時，長老摩訶迦葉見此希有、未曾有法神通之事，復見雨華、復見雨香，復聞樂聲百千種音，見大光明

【現代漢語翻譯】現代漢語譯本：

天空中降下各種美妙的花朵，包括優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（白睡蓮）、芬陀利花（白蓮花）、阿提目多伽花（紫花）、瞻卜花（黃玉蘭）、波吒羅花（粉紅喇叭花）、檀尼師迦梨迦花（黃花）、須摩那花（茉莉花）、婆利師花（雞冠花）、曼陀羅花（曼陀羅）、波流沙花（紫檀花）、摩訶波流沙花（大紫檀花）、栴陀羅花（赤色花）、摩訶栴陀羅花（大赤色花），以及其他無數美妙的花朵和香氣。降下花香之後，這些菩薩們前往世尊釋迦牟尼如來佛所在之處。有些菩薩們同聲讚歎如來的功德，讚歎的聲音響徹三千大千世界，就這樣讚歎著來到如來面前。他們以各種不同的方式前來，都到達了世尊釋迦牟尼如來佛的處所。

到達佛陀所在之處后，這些菩薩摩訶薩們憑藉其威德之力，使得這個世界中地獄、畜生、餓鬼所受的種種苦惱都得以止息。沒有一個眾生被貪慾所困擾，也不再受嗔恚和愚癡的折磨。沒有嫉妒、虛偽、諂媚、驕慢，也沒有自以為是、憤怒和煩惱。一切眾生都以慈悲之心相待，彼此愛護，和睦相處。

當時，億那由他百千之眾的菩薩都來到世尊釋迦牟尼如來佛的面前，他們以頭面禮拜佛足，然後右繞如來——有的繞一圈，有的繞兩圈，有的繞三圈，有的繞更多圈——繞佛之後，升到虛空中，離地面不遠，像一棵多羅樹那樣忽然消失不見，全部進入了隱一切身菩薩三昧。進入三昧后，他們隨心所欲地生出蓮花——有各種顏色的花，有無數百千的花瓣——在花臺上結跏趺坐，身體不動搖。

這時，長老摩訶迦葉看到這種稀有、前所未有的神通景象，又看到天降花雨、香雨，又聽到百千種美妙的音樂，還看到大光明。 English version:

It rained various wonderful flowers, including Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white water lilies), Pundarika flowers (white lotuses), Atimuktaka flowers (purple flowers), Champaka flowers (yellow magnolias), Patala flowers (pink trumpet flowers), Dhanishkarika flowers (yellow flowers), Sumana flowers (jasmines), Varshika flowers (cockscombs), Mandara flowers (mandarins), Parusha flowers (rosewood flowers), Maha Parusha flowers (great rosewood flowers), Chandana flowers (red flowers), and Maha Chandana flowers (great red flowers), as well as countless other beautiful flowers and fragrances. After raining flowers and fragrances, these Bodhisattvas went to where the World Honored One, Shakyamuni Tathagata Buddha, was. Some Bodhisattvas praised the merits of the Tathagata in unison, and their voices resounded throughout the three thousand great thousand worlds. They came to the Tathagata in this way, praising him. They came in various different ways, all arriving at the place of the World Honored One, Shakyamuni Tathagata Buddha.

Having arrived at the Buddha's place, these Bodhisattva Mahasattvas, through their majestic power, caused the various sufferings of hells, animals, and hungry ghosts in this world to cease. Not a single being was troubled by greed, nor were they tormented by anger or ignorance. There was no jealousy, hypocrisy, flattery, or arrogance. There was no self-righteousness, anger, or distress. All beings treated each other with compassion, loved each other, and lived in harmony.

At that time, a multitude of billions of nayutas of Bodhisattvas all came to the World Honored One, Shakyamuni Tathagata Buddha. They bowed their heads to the Buddha's feet, and then circumambulated the Tathagata to the right—some circumambulated once, some twice, some three times, and some many times. After circumambulating the Buddha, they ascended into the sky, not far from the ground, and suddenly disappeared like a Tala tree, all entering the Samadhi of the Bodhisattva who conceals all bodies. Having entered Samadhi, they produced lotus flowers at will—flowers of various colors, with countless hundreds and thousands of petals—and sat cross-legged on the flower platforms, their bodies unmoving.

At this time, the elder Mahakashyapa saw this rare and unprecedented miraculous event, and also saw the rain of flowers and fragrances, heard hundreds and thousands of kinds of beautiful music, and saw great light.

【English Translation】 It rained various wonderful flowers, including Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white water lilies), Pundarika flowers (white lotuses), Atimuktaka flowers (purple flowers), Champaka flowers (yellow magnolias), Patala flowers (pink trumpet flowers), Dhanishkarika flowers (yellow flowers), Sumana flowers (jasmines), Varshika flowers (cockscombs), Mandara flowers (mandarins), Parusha flowers (rosewood flowers), Maha Parusha flowers (great rosewood flowers), Chandana flowers (red flowers), and Maha Chandana flowers (great red flowers), as well as countless other beautiful flowers and fragrances. After raining flowers and fragrances, these Bodhisattvas went to where the World Honored One, Shakyamuni Tathagata Buddha, was. Some Bodhisattvas praised the merits of the Tathagata in unison, and their voices resounded throughout the three thousand great thousand worlds. They came to the Tathagata in this way, praising him. They came in various different ways, all arriving at the place of the World Honored One, Shakyamuni Tathagata Buddha. Having arrived at the Buddha's place, these Bodhisattva Mahasattvas, through their majestic power, caused the various sufferings of hells, animals, and hungry ghosts in this world to cease. Not a single being was troubled by greed, nor were they tormented by anger or ignorance. There was no jealousy, hypocrisy, flattery, or arrogance. There was no self-righteousness, anger, or distress. All beings treated each other with compassion, loved each other, and lived in harmony. At that time, a multitude of billions of nayutas of Bodhisattvas all came to the World Honored One, Shakyamuni Tathagata Buddha. They bowed their heads to the Buddha's feet, and then circumambulated the Tathagata to the right—some circumambulated once, some twice, some three times, and some many times. After circumambulating the Buddha, they ascended into the sky, not far from the ground, and suddenly disappeared like a Tala tree, all entering the Samadhi of the Bodhisattva who conceals all bodies. Having entered Samadhi, they produced lotus flowers at will—flowers of various colors, with countless hundreds and thousands of petals—and sat cross-legged on the flower platforms, their bodies unmoving. At this time, the elder Mahakashyapa saw this rare and unprecedented miraculous event, and also saw the rain of flowers and fragrances, heard hundreds and thousands of kinds of beautiful music, and saw great light.

，復見雨華遍四天下——滿此世界，積過於膝——見佛大會天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，比丘、比丘尼、優婆塞、優婆夷等，身皆金色。爾時，長老摩訶迦葉從座而起，整服左肩、右膝著地，攝身圓坐，向佛合掌，偈贊請曰：

「歡喜常快樂，　　善凈口業說，　具十力雄猛，　　功德有百重。　人處、天處行，　　悉無與等者，　叵思無稱量，　　惡意永已盡。　百那由他劫，　　久修施、戒等，　尊戒絕譬類，　　無教誡善逝。　力忍力、善力、　　復有十力力，　無心作功德，　　愿斷我疑網。　見苦惱眾生，　　百劫修苦行，　而心不疲惓，　　已令得歡喜。　舍國城、妻、子、　　頭、目等種種，　一切心喜與，　　愿斷我疑網。　世尊久已舍，　　像、馬及輦輿、　頭、衣等種種，　　舍百那由他；　飲食、舍等物，　　舍與牟尼那，　施時常歡喜，　　是故成善逝。　割截身體時，　　忍受無瞋恨。　隨問皆能答，　　巧說忍善力，　修行于空法，　　善思量凈施，　功德畢竟持，　　故我問清凈。　貪、瞋、癡磨滅，　　見眾生苦惱，　貪、瞋、癡所覆，　　我想而自纏。　悲心愍此故，　　百劫行到道

【現代漢語翻譯】現代漢語譯本：又看到雨花遍佈四方世界——充滿這個世界，堆積超過膝蓋——看到佛陀大會上天、龍（Nāga，一種蛇形神祇）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神祇）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，一種巨蟒神）、人和非人，比丘（bhikṣu，男性出家人）、比丘尼（bhikṣuṇī，女性出家人）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士）等，身體都呈現金色。這時，長老摩訶迦葉（Mahākāśyapa）從座位上站起來，整理好衣服，左肩袒露，右膝著地，收攝身心，端正坐好，向佛陀合掌，用偈頌讚嘆並請教說：『歡喜常快樂，善凈口業說，具十力雄猛，功德有百重。人處、天處行，悉無與等者，叵思無稱量，惡意永已盡。百那由他劫（nayuta kalpa，極長的時間單位），久修施、戒等，尊戒絕譬類，無教誡善逝（Sugata，佛陀的稱號）。力忍力、善力、復有十力力，無心作功德，愿斷我疑網。見苦惱眾生，百劫修苦行，而心不疲倦，已令得歡喜。舍國城、妻、子、頭、目等種種，一切心喜與，愿斷我疑網。世尊久已舍，像、馬及輦輿、頭、衣等種種，舍百那由他；飲食、舍等物，舍與牟尼（Muni，聖人，指佛陀）那，施時常歡喜，是故成善逝。割截身體時，忍受無瞋恨。隨問皆能答，巧說忍善力，修行于空法，善思量凈施，功德畢竟持，故我問清凈。貪、瞋、癡磨滅，見眾生苦惱，貪、瞋、癡所覆，我想而自纏。悲心愍此故，百劫行到道』

【English Translation】 English version: Again, I saw rain of flowers covering the four worlds—filling this world, piling up higher than the knees—I saw in the Buddha's assembly gods, Nāgas (serpent deities), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demons), Garudas (large birds), Kinnaras (mythical beings, half-human, half-bird), Mahoragas (great serpents), humans and non-humans, bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), upāsikās (laywomen), all with golden bodies. At that time, the elder Mahākāśyapa rose from his seat, adjusted his robe, bared his left shoulder, knelt on his right knee, composed himself, and, with palms joined, praised the Buddha in verse and asked: 'Joyful, always happy, speaking with pure and virtuous words, possessing the ten powers, courageous and mighty, with hundreds of merits. Walking among humans and gods, none are equal, inconceivable and immeasurable, all malice forever extinguished. For hundreds of nayuta kalpas (an extremely long period of time), you have long practiced giving, morality, and so on, your precepts are beyond comparison, the Sugata (Buddha) without instruction. The power of patience, the power of goodness, and again the power of the ten powers, without intention performing merits, I wish to cut off my net of doubts. Seeing suffering beings, for hundreds of kalpas you practiced asceticism, yet your mind did not tire, and you have already brought them joy. Giving up kingdoms, cities, wives, children, heads, eyes, and all sorts of things, giving with a joyful heart, I wish to cut off my net of doubts. The World Honored One has long given up elephants, horses, carriages, heads, clothes, and all sorts of things, giving up hundreds of nayutas; Food, dwellings, and other things, given to the Muni (sage, referring to the Buddha), always joyful when giving, therefore you have become the Sugata. When your body was cut and sliced, you endured without anger or hatred. You can answer all questions, skillfully speaking of the power of patience and goodness, Practicing the Dharma of emptiness, contemplating pure giving, ultimately upholding merits, therefore I ask about purity. Greed, hatred, and delusion are extinguished, seeing the suffering of beings, covered by greed, hatred, and delusion, I am entangled by my own thoughts. Out of compassion for this, for hundreds of kalpas you have walked the path.'

，　示導諸有者，　　是故我歸依。　以智慧增長，　　彼得行善行，　常為諸眾生，　　說空法令樂。　無屈行善因，　　成善逝、世尊，　世尊禪清凈，　　愿斷我疑網。　修行施、戒、忍、　　精進悉已備、　禪、慧皆具足，　　常樂修慈心。　無等等功德，　　如海不思議、　如海水之深，　　是故我歸依。　世尊于往昔，　　一鳥來歸依，　自割凈身肉，　　臠臠秤稱之，　舉身上秤槃，　　乃與鳥平等。　世尊大慈光，　　愿斷我疑網。　太山可動轉、　　虛空可令有、　諸天功德舍，　　亦可墮此地、　海水可枯竭、　　修羅宮可墮、　日月可墜落，　　世尊語叵異。」

爾時，長老摩訶迦葉以偈讚歎請如來已，白言：「世尊！以何因緣有大光明遍照世界？如是妙色昔所未有，今見此瑞。」

佛告尊者大迦葉言：「止止，迦葉！汝今云何作如是說？莫如是問，如此之事非是一切聲聞、緣覺所能測量，一切天人所迷沒處；唯是諸佛、如來所知。」

尊者大迦葉白佛言：「世尊！如來若說，多所利益、多人安樂。」

爾時，世尊即告尊者大迦葉言：「汝今諦聽，善思念之，我為汝說。」

大迦葉言：「善哉，世尊！愿樂欲聞。」

【現代漢語翻譯】現代漢語譯本引導眾生走向解脫的導師，因此我歸依您。您以智慧增長，獲得善行，常常爲了眾生，宣說空性之法，使他們快樂。您以不屈的善行，成就了善逝（Sugata，佛的稱號）、世尊（Bhagavan，佛的稱號），世尊禪定清凈，愿您斷除我的疑惑。您修行佈施（dāna）、持戒（śīla）、忍辱（kṣānti），精進（vīrya）都已圓滿具備，禪定（dhyāna）、智慧（prajñā）也都具足，常常樂於修習慈悲心（maitrī）。您擁有無與倫比的功德，如大海般不可思議，如海水般深邃，因此我歸依您。世尊在過去，曾有一隻鳥來歸依您，您割下自己清凈的身體之肉，一塊塊地放在秤上稱量，將整個身體放在秤盤上，才與那隻鳥的重量相等。世尊您擁有偉大的慈悲之光，愿您斷除我的疑惑。泰山可以移動，虛空可以變成有形，諸天（deva）的功德之舍，也可以墜落到地上，海水可以枯竭，修羅（asura）的宮殿可以崩塌，日月可以墜落，世尊您的話語絕不會改變。

那時，長老摩訶迦葉（Mahākāśyapa）用偈頌讚嘆請問如來后，說道：『世尊！因為什麼因緣有如此大的光明遍照世界？如此美妙的色彩，過去從未見過，今天見到這種祥瑞。』

佛告訴尊者大迦葉說：『停止，停止，迦葉！你現在為什麼這樣說？不要這樣問，這樣的事情不是一切聲聞（śrāvaka）、緣覺（pratyekabuddha）所能測量的，是一切天人所迷惑的地方；只有諸佛、如來才能知道。』

尊者大迦葉對佛說：『世尊！如來如果說出來，會利益很多人，使很多人安樂。』

那時，世尊就告訴尊者大迦葉說：『你現在仔細聽，好好思考，我為你解說。』

大迦葉說：『很好，世尊！我非常樂意聽聞。』

【English Translation】 English version The guide who leads all beings to liberation, therefore I take refuge in you. You have increased in wisdom, and attained virtuous conduct, Constantly for the sake of all beings, you preach the Dharma of emptiness, bringing them joy. With unwavering virtuous actions, you have become the Sugata (the Well-Gone One, an epithet of the Buddha), the Bhagavan (the Blessed One, an epithet of the Buddha), The Bhagavan's meditation is pure, may you dispel my doubts. You have perfected the practice of giving (dāna), morality (śīla), patience (kṣānti), and diligence (vīrya), Meditation (dhyāna) and wisdom (prajñā) are also complete, and you always delight in cultivating loving-kindness (maitrī). You possess incomparable merits, as immeasurable as the ocean, As deep as the ocean waters, therefore I take refuge in you. In the past, Bhagavan, a bird came to take refuge in you, You cut off your own pure flesh, piece by piece, and placed it on the scales, Placing your entire body on the scale, it was only then equal to the weight of that bird. Bhagavan, you possess the great light of compassion, may you dispel my doubts. Mount Tai can be moved, emptiness can be made tangible, The abodes of merit of the gods (deva) can also fall to the earth, The ocean can dry up, the palaces of the asuras (demigods) can collapse, The sun and moon can fall, but the words of the Bhagavan will never change.

Then, the elder Mahākāśyapa, having praised and requested the Tathagata with verses, said: 'Bhagavan! For what reason is there such great light illuminating the world? Such wonderful colors, never seen before, I see this auspicious sign today.'

The Buddha said to the venerable Mahākāśyapa: 'Stop, stop, Kāśyapa! Why do you speak like this now? Do not ask such questions, such matters are not within the measure of all śrāvakas (hearers) and pratyekabuddhas (solitary realizers), it is a place of confusion for all gods and humans; only the Buddhas and Tathagatas know this.'

The venerable Mahākāśyapa said to the Buddha: 'Bhagavan! If the Tathagata were to speak of it, it would benefit many and bring happiness to many.'

Then, the Bhagavan said to the venerable Mahākāśyapa: 'Now listen carefully, contemplate well, and I will explain it to you.'

Mahākāśyapa said: 'Excellent, Bhagavan! I am very eager to hear.'

佛言：「迦葉！文殊師利童子今入普光離垢莊嚴三昧，以三昧力放此光明，遍照十方不可計數阿僧祇耶不可思議無量無邊恒河沙等諸佛世界，普召十方不可計數阿僧祇耶不可思議無量無邊億那由他有頻婆羅百千菩薩皆悉集此娑婆世界。彼諸菩薩今者皆悉頂禮我足，右繞三匝，上虛空中，去地不遠一多羅樹坐蓮華座。」

爾時，尊者摩訶迦葉白佛言：「世尊！彼諸菩薩威神之力乃能如是，雨華、雨香、雨末香等，百千音樂皆出妙聲。」

佛言：「如是，如是。迦葉！此諸菩薩威力如是，雨華、雨香、雨末香等，百千音樂皆出妙聲。」

大迦葉言：「不爾。世尊！何處有此菩薩可見？」

佛言：「迦葉！彼乃非是聲聞、緣覺之所能見。何以故？迦葉！何處大悲菩薩境界？何處大慈？何處利益？何處修行佈施、持戒、忍辱、精進、禪定、智慧菩薩境界？非彼聲聞、緣覺信行。迦葉當知，此諸菩薩一切皆入隱一切身菩薩三昧，聲聞、緣覺所不能見，唯如來見。如是，迦葉！已住此地菩薩能見。住地菩薩尚不能見此，善男子！唯依信行，何況聲聞、緣覺能見？若能見者，無有是處。」

爾時，長老摩訶迦葉白佛言：「世尊！菩薩修行成就幾法、行何善根、成何功德而能得入隱一切身菩薩三昧？

【現代漢語翻譯】現代漢語譯本：佛陀說：『迦葉！文殊師利童子現在進入普光離垢莊嚴三昧（一種禪定狀態），憑藉三昧的力量放出這種光明，普遍照耀十方不可計數阿僧祇耶（極大的數字單位）不可思議無量無邊恒河沙數（形容極多）的諸佛世界，普遍召集十方不可計數阿僧祇耶不可思議無量無邊億那由他（極大的數字單位）有頻婆羅（極大的數字單位）百千菩薩，都聚集到這個娑婆世界（我們所處的世界）。那些菩薩現在都頂禮我的腳，右繞三圈，升到虛空中，在離地面不遠的一棵多羅樹（一種樹）上，坐在蓮花座上。』當時，尊者摩訶迦葉對佛說：『世尊！那些菩薩的威神之力竟然如此，降下花、香、末香等，百千種音樂都發出美妙的聲音。』佛陀說：『是的，是的。迦葉！這些菩薩的威力就是這樣，降下花、香、末香等，百千種音樂都發出美妙的聲音。』大迦葉說：『不是這樣的。世尊！哪裡能看到這些菩薩呢？』佛陀說：『迦葉！他們不是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）所能見到的。為什麼呢？迦葉！哪裡是大悲菩薩的境界？哪裡是大慈？哪裡是利益？哪裡是修行佈施、持戒、忍辱、精進、禪定、智慧菩薩的境界？不是那些聲聞、緣覺所能相信和實踐的。迦葉應當知道，這些菩薩都進入了隱一切身菩薩三昧，聲聞、緣覺是看不到的，只有如來（佛陀）才能看到。是的，迦葉！已經安住於此地的菩薩才能看到。安住於此地的菩薩尚且不能看到，善男子！只有依靠信行，何況聲聞、緣覺能看到呢？如果能看到，那是沒有道理的。』當時，長老摩訶迦葉對佛說：『世尊！菩薩修行成就多少法、修行什麼善根、成就什麼功德才能進入隱一切身菩薩三昧呢？』

【English Translation】 English version: The Buddha said, 'Kashyapa! The youth Manjushri is now entering the Samadhi of Universal Light, Purity, and Adornment. By the power of this Samadhi, he emits this light, which illuminates countless Asankhyeyas (an immense number) of inconceivable, immeasurable, and boundless Buddha worlds, as numerous as the sands of the Ganges River, in all ten directions. He is universally summoning countless Asankhyeyas of inconceivable, immeasurable, and boundless billions of Nayutas (an immense number) of Pimbara (an immense number) hundreds of thousands of Bodhisattvas from all ten directions to gather in this Saha world (the world we inhabit). These Bodhisattvas are now all bowing at my feet, circumambulating me three times to the right, and ascending into the sky, not far from the ground, sitting on lotus seats on a Tala tree (a type of tree).' At that time, the Venerable Mahakashyapa said to the Buddha, 'World Honored One! The majestic spiritual power of these Bodhisattvas is such that they are raining down flowers, incense, powdered incense, and so on, and hundreds of thousands of musical instruments are all producing wonderful sounds.' The Buddha said, 'So it is, so it is. Kashyapa! The power of these Bodhisattvas is such that they are raining down flowers, incense, powdered incense, and so on, and hundreds of thousands of musical instruments are all producing wonderful sounds.' Mahakashyapa said, 'It is not so. World Honored One! Where can these Bodhisattvas be seen?' The Buddha said, 'Kashyapa! They are not visible to Shravakas (those who hear the teachings) or Pratyekabuddhas (those who attain enlightenment on their own). Why is that? Kashyapa! Where is the realm of the Bodhisattva of Great Compassion? Where is Great Kindness? Where is benefit? Where is the realm of the Bodhisattva who practices giving, keeping precepts, patience, diligence, meditation, and wisdom? It is not within the belief and practice of those Shravakas and Pratyekabuddhas. Kashyapa, you should know that these Bodhisattvas have all entered the Samadhi of the Bodhisattva who Conceals All Bodies. Shravakas and Pratyekabuddhas cannot see them; only the Tathagata (Buddha) can see them. Yes, Kashyapa! Bodhisattvas who have already attained this stage can see them. Even Bodhisattvas who have attained this stage cannot see them. Good man! Only through faith and practice can one see them, how much less can Shravakas and Pratyekabuddhas see them? If they could see them, there would be no such possibility.' At that time, the Elder Mahakashyapa said to the Buddha, 'World Honored One! How many dharmas must a Bodhisattva cultivate, what roots of goodness must they practice, and what merits must they achieve to be able to enter the Samadhi of the Bodhisattva who Conceals All Bodies?'

」

佛言：「迦葉！諸菩薩摩訶薩畢竟成就十種法故則能得入隱一切身菩薩三昧。何等為十？一者、信行堅固；二者、為滿大悲，心常不捨一切眾生；三者、舍一切物；四者、受持佛法而不取著；五者、不受聲聞、緣覺智慧；六者、一切所有皆悉能捨，乃至身命，何況余物；七者、行不可數有為諸行而心不取彼有為行；八者、不可數量施、戒、忍、進、禪、慧滿足波羅蜜行而不分別；九者、起如是心：『一切眾生我悉安置於佛法中，令趣菩提。』十者、不取眾生、不取菩提。迦葉當知，諸菩薩摩訶薩畢竟成就如是十法，則便得入隱一切身菩薩三昧。」

爾時，長老摩訶迦葉白佛言：「世尊！快說此語。世尊！乃能作如是說。世尊！聲聞、緣覺不曾一心發如是意：『一切眾生我皆令其得阿羅漢。』尚不起心置諸眾生羅漢法中，何況佛法？」

佛言：「如是，如是。迦葉！聲聞、緣覺皆不能入隱一切身菩薩三昧。此三昧名尚不能知，何況能得？云何能入？若能入者，無有是處。」

爾時，長老摩訶迦葉白佛言：「世尊！我今欲見彼諸菩薩。何以故？如法正士難可見故。」

佛言：「迦葉！汝覓文殊師利童子則便得見彼諸菩薩，彼起三昧汝乃見之。複次，迦葉！汝已獲得一切三昧，攝入三昧

【現代漢語翻譯】現代漢語譯本佛陀說：『迦葉！諸位菩薩摩訶薩（菩薩中的大菩薩）如果最終成就十種法，就能進入隱一切身菩薩三昧（一種禪定境界）。是哪十種呢？第一，信行堅固；第二，爲了圓滿大悲心，心中常常不捨棄一切眾生；第三，捨棄一切事物；第四，受持佛法而不執著；第五，不接受聲聞（聽聞佛法而悟道者）、緣覺（通過自身觀察因緣而悟道者）的智慧；第六，一切所有都能夠捨棄，乃至生命，何況其他身外之物；第七，修行無數的有為法（因緣和合而生的事物）而心中不執著于這些有為法；第八，以不可計量的佈施、持戒、忍辱、精進、禪定、智慧圓滿波羅蜜（到達彼岸的方法）的修行，而不分別執著；第九，生起這樣的心念：『我將一切眾生都安置在佛法中，使他們趨向菩提（覺悟）。』第十，不執著于眾生，也不執著于菩提。迦葉，你要知道，諸位菩薩摩訶薩如果最終成就這十種法，就能進入隱一切身菩薩三昧。』當時，長老摩訶迦葉（佛陀的十大弟子之一）對佛陀說：『世尊！您說得太好了。世尊！您才能說出這樣的話。世尊！聲聞、緣覺不曾一心發起這樣的意念：『我將使一切眾生都得到阿羅漢（斷盡煩惱的聖者）的果位。』他們尚且不曾生起將眾生安置在阿羅漢果位中的心念，何況是佛法呢？』佛陀說：『是的，是的。迦葉！聲聞、緣覺都不能進入隱一切身菩薩三昧。他們連這個三昧的名字都不知道，何況能夠得到？又怎麼能夠進入呢？如果能夠進入，那是沒有道理的。』當時，長老摩訶迦葉對佛陀說：『世尊！我現在想見那些菩薩。為什麼呢？因為像他們這樣如法修行的正士很難見到。』佛陀說：『迦葉！你去找文殊師利（智慧第一的菩薩）童子，就能見到那些菩薩，他們入定的時候你就能見到。還有，迦葉！你已經獲得了一切三昧，攝入三昧（將一切禪定都包含在內）。』

【English Translation】 English version The Buddha said, 'Kashyapa, if the Bodhisattva Mahasattvas (great Bodhisattvas) ultimately accomplish ten dharmas, they will be able to enter the Samadhi (a state of meditative consciousness) of Concealing All Bodies Bodhisattva. What are the ten? First, firm faith and practice; second, to fulfill great compassion, their minds never abandon all sentient beings; third, to give up all things; fourth, to uphold the Buddha's Dharma without attachment; fifth, not to accept the wisdom of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by themselves); sixth, to be able to give up everything, even their own lives, let alone other possessions; seventh, to practice countless conditioned dharmas (things that arise from causes and conditions) without clinging to these conditioned dharmas; eighth, to practice the Paramitas (perfections) of immeasurable giving, morality, patience, diligence, meditation, and wisdom without discrimination; ninth, to generate the thought: 『I will place all sentient beings in the Buddha's Dharma, leading them towards Bodhi (enlightenment).』 Tenth, not to be attached to sentient beings, nor to Bodhi. Kashyapa, you should know that if the Bodhisattva Mahasattvas ultimately accomplish these ten dharmas, they will then be able to enter the Samadhi of Concealing All Bodies Bodhisattva.' At that time, the elder Mahakashyapa (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One, you speak so well. World Honored One, only you can say such things. World Honored One, Sravakas and Pratyekabuddhas have never single-mindedly generated such a thought: 『I will cause all sentient beings to attain the state of Arhat (a perfected being who has extinguished all defilements).』 They have not even generated the thought of placing sentient beings in the state of Arhat, let alone the Buddha's Dharma?' The Buddha said, 'It is so, it is so. Kashyapa, Sravakas and Pratyekabuddhas are all unable to enter the Samadhi of Concealing All Bodies Bodhisattva. They do not even know the name of this Samadhi, let alone attain it. How could they enter it? If they could enter it, there would be no such possibility.' At that time, the elder Mahakashyapa said to the Buddha, 'World Honored One, I now wish to see those Bodhisattvas. Why? Because it is difficult to see such righteous practitioners who practice according to the Dharma.' The Buddha said, 'Kashyapa, if you seek out the youth Manjushri (the Bodhisattva of wisdom), you will then be able to see those Bodhisattvas. When they enter Samadhi, you will be able to see them. Furthermore, Kashyapa, you have already attained all Samadhis, encompassing all Samadhis.'

覓彼菩薩摩訶薩等為在何法專心修行？」

爾時長老摩訶迦葉，世尊既聽，以佛神力、自神力故，即入二萬諸三昧門。入已復起，慾望得見彼諸菩薩在於何法專心修行，而不能知——非彼菩薩若來、若去是故不知，或非住處、或何所依、或何所作、或何所說，一切不見、一切不知。

爾時，長老摩訶迦葉白佛言：「世尊！希有，世尊！甚奇，善逝！世尊！我入二萬諸三昧門慾望得見彼諸菩薩在於何法專心修行而不能見。菩薩如是尚不可見，何況如來？菩薩未得一切智處，已得如是三昧法門。菩薩摩訶薩未得一切智猶尚如是，何況已得？世尊！其誰智慧——若善男子、若善女人——若聞、若見如此之事，而不發於阿耨多羅三藐三菩提心者？何人聞見而不發心？如是，世尊！隱一切身菩薩三昧威神之力尚不可測，何況復有其餘三昧？」

佛言：「如是，如是。迦葉！一切聲聞、緣覺之人尚非境界，況餘眾生？」

爾時，長老舍利弗作如是念：「佛說我于聲聞弟子智慧人中最為第一，若我覓彼菩薩摩訶薩在於何法專心修行，應能見知。」

爾時，長老舍利弗作是念已，以佛神力、自神力故即入三萬諸三昧門。入已復起，慾望得見彼諸菩薩在於何法專心修行，而不能見彼諸菩薩，乃至少相。

【現代漢語翻譯】現代漢語譯本：『那些菩薩摩訶薩（偉大的菩薩）專注于修習什麼法？』當時，長老摩訶迦葉（佛陀十大弟子之一，以頭陀苦行著稱），世尊（佛陀）聽后，憑藉佛的神力以及自身的神力，立即進入了二萬種三昧（禪定）之門。進入之後又出定，想要看到那些菩薩專注于修習什麼法，卻無法得知——不是因為那些菩薩來或去而不知，也不是因為他們不在某個住處、或沒有所依、或沒有所作、或沒有所說，而是完全不見、完全不知。當時，長老摩訶迦葉對佛說：『世尊！真是稀有，世尊！真是奇特，善逝（佛陀的稱號）！世尊！我進入二萬種三昧之門，想要看到那些菩薩專注于修習什麼法，卻無法見到。菩薩尚且如此不可見，更何況是如來（佛陀）？菩薩在尚未獲得一切智（佛陀的智慧）時，就已經獲得瞭如此的三昧法門。菩薩摩訶薩在尚未獲得一切智時尚且如此，更何況是已經獲得一切智的？世尊！誰的智慧——無論是善男子還是善女人——如果聽聞或見到如此之事，而不發起阿耨多羅三藐三菩提心（無上正等正覺之心）呢？何人聽聞見到而不發心？如此，世尊！隱身菩薩的三昧威神之力尚且不可測度，更何況還有其他的禪定？』佛說：『是的，是的。迦葉（摩訶迦葉的名字）！一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）之人尚且不是他們的境界，更何況是其他眾生？』當時，長老舍利弗（佛陀十大弟子之一，以智慧著稱）心中想：『佛說我在聲聞弟子中智慧最為第一，如果我尋找那些菩薩摩訶薩專注于修習什麼法，應該能夠見到並知曉。』當時，長老舍利弗這樣想后，憑藉佛的神力以及自身的神力，立即進入了三萬種三昧之門。進入之後又出定，想要看到那些菩薩專注于修習什麼法，卻無法見到那些菩薩，哪怕是極小的軌跡。

【English Translation】 English version: 'What Dharma (teachings) are those Bodhisattva Mahasattvas (great Bodhisattvas) diligently practicing?' At that time, the elder Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), after the World Honored One (Buddha) had listened, by the power of the Buddha and his own power, immediately entered into twenty thousand Samadhi (meditative absorption) gates. Having entered and then emerged, he desired to see what Dharma those Bodhisattvas were diligently practicing, but he could not know—not because those Bodhisattvas came or went, nor because they were not in a certain place, or had no support, or had no actions, or had no speech, but rather he could not see anything, he could not know anything. At that time, the elder Mahakasyapa said to the Buddha: 'World Honored One! It is rare, World Honored One! It is marvelous, Sugata (another title for the Buddha)! World Honored One! I entered twenty thousand Samadhi gates, desiring to see what Dharma those Bodhisattvas were diligently practicing, but I could not see them. Bodhisattvas are already so invisible, how much more so the Tathagata (another title for the Buddha)? Bodhisattvas, before attaining the place of all-knowing wisdom, have already attained such Samadhi Dharma gates. Bodhisattva Mahasattvas are like this before attaining all-knowing wisdom, how much more so after attaining it? World Honored One! Whose wisdom—whether a good man or a good woman—if they hear or see such things, would not generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Who would hear and see and not generate this mind? Thus, World Honored One! The power of the Samadhi of the Bodhisattvas who conceal their bodies is already immeasurable, how much more so other Samadhis?' The Buddha said: 'It is so, it is so. Kasyapa (Mahakasyapa's name)! All Sravakas (those who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are not within their realm, how much more so other sentient beings?' At that time, the elder Sariputra (one of the Buddha's ten great disciples, known for his wisdom) thought to himself: 'The Buddha said that I am the foremost in wisdom among the Sravaka disciples. If I seek those Bodhisattva Mahasattvas and what Dharma they are diligently practicing, I should be able to see and know.' At that time, after the elder Sariputra had this thought, by the power of the Buddha and his own power, he immediately entered into thirty thousand Samadhi gates. Having entered and then emerged, he desired to see what Dharma those Bodhisattvas were diligently practicing, but he could not see those Bodhisattvas, not even the slightest trace.

爾時，長老須菩提作如是念：「我應能見彼諸菩薩在於何法專心修行。」

爾時，長老須菩提作是念已，以佛神力、自神力故，即入四萬諸三昧門。入已復起，慾望得見彼諸菩薩在於何法專心修行，而不能見——非彼菩薩若來、若去是故不知，或非住處、或在住處、或經行處、非是臥處、非是坐處，一切不見、一切不知。

爾時，長老須菩提禮二足尊而作是言：「世尊！如來說我阿蘭若行最為第一，如是寂靜三昧法門我已得之。如是，世尊！此四天下四洲世界我見明瞭，如一鼓頭；第二世界我見明瞭，如二鼓頭。世尊！譬如有人生便捉杖如須彌山，我入三昧，彼執杖人即住我前，一劫打鼓不曾暫住、更不異作隨彼打鼓。如是，我得爾許三昧，唯我究竟阿蘭若行，若經一劫彼鼓音聲不著耳識，何況能起如是三昧？若彼鼓聲能起三昧，無有是處。世尊！彼如是法具足寂靜，我如是法智慧具足，四萬三昧入已復起，慾望得見彼諸菩薩，乃至一人而不能見、亦復不能知其住處。如是，世尊！菩薩摩訶薩知如是法，寧為一一眾生利益，恒河沙劫生大地獄、住地獄中。如是，世尊！彼諸菩薩而不捨離彼如是法、不可思議甚深智慧。如是，世尊！若我漏心未解脫者，于未來際常在生死，更不捨離如是大乘。」

【現代漢語翻譯】現代漢語譯本：當時，長老須菩提心中這樣想：『我應該能夠看到那些菩薩們專注于修行的法門是什麼。』當時，長老須菩提這樣想過後，憑藉佛的神力以及自己的神力，立即進入了四萬種三昧（samadhi，禪定）法門。進入之後又出定，想要看到那些菩薩們專注于修行的法門是什麼，卻無法看到——不是因為那些菩薩來或去而不知道，也不是因為他們不在住處、或在住處、或在經行處、或不在臥處、或不在坐處，而是因為一切都看不到、一切都不知道。當時，長老須菩提向佛陀頂禮，並說道：『世尊！如來說我修習阿蘭若（aranya，寂靜處）行最為第一，像這樣的寂靜三昧法門我已經得到了。是的，世尊！這四天下（caturdvipa，四大洲）四洲世界，我看得清清楚楚，就像一個鼓面；第二個世界，我看得清清楚楚，就像兩個鼓面。世尊！譬如有人生來就拿著一根像須彌山（Sumeru，佛教中的聖山）一樣的木杖，我進入三昧時，那執杖的人就站在我面前，一劫（kalpa，佛教時間單位）都在敲鼓，不曾停歇，也不做其他事情，只是隨著敲鼓。像這樣，我得到了如此深厚的禪定，唯有我才能究竟修習阿蘭若行，即使經過一劫，那鼓聲也不會進入我的耳識，更何況能因此而生起三昧？如果那鼓聲能使我生起三昧，那是不可能的。世尊！那些菩薩們具備如此寂靜的法，而我具備如此圓滿的智慧，進入四萬種三昧之後又出定，想要看到那些菩薩，甚至連一個人都看不到，也無法知道他們的住處。是的，世尊！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）知道這樣的法，寧願爲了每一個眾生的利益，在恒河沙數劫中生於大地獄、住在地獄中。是的，世尊！那些菩薩們也不會捨棄像這樣的法、不可思議的甚深智慧。是的，世尊！如果我還有煩惱未解脫，在未來世中將常在生死輪迴，也不會捨棄這樣的大乘（Mahayana，大乘佛教）。』

【English Translation】 English version: At that time, the elder Subhuti thought to himself, 'I should be able to see what Dharma those Bodhisattvas are diligently practicing.' Having thought this, the elder Subhuti, through the power of the Buddha and his own spiritual power, immediately entered into forty thousand Samadhi (meditative absorption) gates. Having entered, he then arose, desiring to see what Dharma those Bodhisattvas were diligently practicing, but he could not see them—not because those Bodhisattvas were coming or going, and therefore he did not know, nor because they were not in a dwelling place, or were in a dwelling place, or were in a place of walking, or were not in a place of lying down, or were not in a place of sitting, but because he could not see anything, and he did not know anything. At that time, the elder Subhuti bowed to the Two-Footed Honored One and said, 'World Honored One! The Tathagata (Buddha) said that my practice of Aranya (secluded place) is the foremost. I have attained such a Dharma gate of peaceful Samadhi. Yes, World Honored One! I see this four-continent world (caturdvipa) clearly, like one drumhead; I see the second world clearly, like two drumheads. World Honored One! For example, if someone were born holding a staff like Mount Sumeru (the sacred mountain in Buddhism), when I enter Samadhi, that person holding the staff would stand before me, beating the drum for a kalpa (an eon in Buddhism) without stopping, doing nothing else but beating the drum. In this way, I have attained such profound Samadhi, and only I can perfectly practice Aranya. Even if a kalpa passes, the sound of that drum would not enter my ear consciousness, let alone cause me to arise in Samadhi. If that drum sound could cause me to arise in Samadhi, that would be impossible. World Honored One! Those Bodhisattvas possess such peaceful Dharma, while I possess such complete wisdom. Having entered forty thousand Samadhis and then arisen, I desire to see those Bodhisattvas, but I cannot see even one person, nor can I know their dwelling place. Yes, World Honored One! Bodhisattva-Mahasattvas (great Bodhisattvas) know such Dharma, and they would rather, for the benefit of each and every sentient being, be born in the great hells and dwell in the hells for as many kalpas as there are sands in the Ganges River. Yes, World Honored One! Those Bodhisattvas will not abandon such Dharma, nor their inconceivable profound wisdom. Yes, World Honored One! If my mind with outflows is not yet liberated, I will constantly be in the cycle of birth and death in the future, and I will not abandon such Mahayana (the Great Vehicle of Buddhism).'

爾時，世尊讚歎尊者須菩提言：「善哉，善哉。汝須菩提以心信故作如是說。汝此受陰若不涅槃必得授記——汝之善根作恒河沙轉輪王已，然後必得阿耨多羅三藐三菩提覺。

「又，須菩提！三千大千世界眾生寧為多不？」

須菩提言：「甚多，世尊！甚多，善逝！」

佛言：「如是，須菩提！彼諸眾生皆得智慧如須菩提、如舍利弗、諸大聲聞之所知見皆共和合，乃至一劫、若百千劫，覓彼菩薩望得見者，無力能見。何以故？非須菩提、聲聞、緣覺所知境界。彼諸菩薩摩訶薩行，一切聲聞、緣覺不行。」

說此法時，會中八萬四千天人一切皆發阿耨多羅三藐三菩提心。

爾時，文殊師利童子作是思惟：「在他處住無量菩薩億那由他百千之眾，我今普召令集此處。」

爾時，文殊師利童子既思惟已，即時如法現神通行。現神通已，化作八萬四千蓮華——億那由他百千眷屬——大如車輪，金葉、銀莖勝藏羅網，毗琉璃須。彼蓮華中有化菩薩于華臺上結加趺坐，金色之身具三十二大人之相、具足功德、具足妙色、具足眾好、具足光明。時彼蓮華至四王天、三十三天、夜摩兜率，如是，化樂、他化自在。此化蓮華如是遍到一切處，去若干處處召此三千大千世界百億須彌、四天王天乃

【現代漢語翻譯】現代漢語譯本那時，世尊讚歎尊者須菩提（Subhuti）說：『好啊，好啊。你，須菩提，因為內心的信仰而這樣說。你這受陰（vedanā-skandha，五蘊之一，感受）如果不是涅槃（nirvāṇa，寂滅），必定會得到授記（vyākaraṇa，預言成佛）——你的善根在經歷如恒河沙數般的轉輪王（cakravartin，統治世界的理想君主）之後，最終必定會證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』『還有，須菩提！三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大世界）的眾生，是多還是不多呢？』須菩提說：『非常多，世尊！非常多，善逝（sugata，佛的稱號）！』佛說：『是的，須菩提！那些眾生都得到像須菩提、像舍利弗（Śāriputra，佛陀十大弟子之一）等大聲聞（śrāvaka，聽聞佛法而修行的人）所知見的智慧，並且完全一致，即使經過一劫（kalpa，極長的時間單位）或者百千劫，想要找到能見到那些菩薩（bodhisattva，發願成佛的修行者）的人，也沒有能力見到。為什麼呢？因為這不是須菩提、聲聞、緣覺（pratyekabuddha，獨自覺悟的人）所能瞭解的境界。那些菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）所修行的，一切聲聞、緣覺都不能修行。』當說此法時，會中有八萬四千天人（deva，天神）都發起了阿耨多羅三藐三菩提心。那時，文殊師利（Mañjuśrī）童子這樣思惟：『在其他地方住著無量菩薩，有億那由他（nayuta，數量單位）百千之眾，我現在要普遍召集他們到這裡來。』那時，文殊師利童子思惟完畢，立刻依法顯現神通。顯現神通后，化作八萬四千蓮花——億那由他百千眷屬——大如車輪，金葉、銀莖，勝妙的羅網裝飾，毗琉璃（vaiḍūrya，寶石）的花須。那些蓮花中有化現的菩薩在花臺上結跏趺坐（vajrāsana，佛教坐姿），金色身軀具足三十二大人之相（mahāpuruṣa-lakṣaṇa，佛陀的特殊身體特徵）、具足功德、具足妙色、具足眾好、具足光明。當時，那些蓮花到達四王天（Cāturmahārājika，欲界第一層天）、三十三天（Trāyastriṃśa，欲界第二層天）、夜摩天（Yāma，欲界第三層天）、兜率天（Tuṣita，欲界第四層天），像這樣，化樂天（Nirmāṇarati，欲界第五層天）、他化自在天（Paranirmitavaśavartin，欲界第六層天）。這些化現的蓮花就這樣遍佈一切地方，到各個地方召集這三千大千世界百億須彌山（Sumeru，佛教宇宙觀中的中心山）、四天王天乃至

【English Translation】 English version At that time, the World Honored One praised the Venerable Subhuti, saying: 'Excellent, excellent. You, Subhuti, have spoken thus because of your faith in your heart. If this feeling aggregate (vedanā-skandha) of yours does not attain nirvana (nirvāṇa), you will surely receive a prediction (vyākaraṇa) – that your roots of goodness, after having been a wheel-turning king (cakravartin) as numerous as the sands of the Ganges, will ultimately attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' 'Furthermore, Subhuti! Are the sentient beings in the three-thousand great thousand world (trisāhasra-mahāsāhasra-lokadhātu) many or not?' Subhuti said: 'Very many, World Honored One! Very many, Sugata (a title of the Buddha)!' The Buddha said: 'So it is, Subhuti! Those sentient beings all attain the wisdom known and seen by Subhuti, by Shariputra (Śāriputra), and by all the great śrāvakas (disciples who hear the teachings), and are in complete agreement. Even if one were to seek for a bodhisattva (bodhisattva, one who seeks enlightenment) to see for one kalpa (an extremely long period of time) or hundreds of thousands of kalpas, there would be no power to see them. Why is that? Because it is not a realm known by Subhuti, śrāvakas, or pratyekabuddhas (those who attain enlightenment on their own). The practice of those bodhisattva-mahāsattvas (great bodhisattvas) is not practiced by all śrāvakas and pratyekabuddhas.' When this Dharma was spoken, eighty-four thousand devas (gods) in the assembly all aroused the mind of anuttarā-samyak-saṃbodhi. At that time, the youth Mañjuśrī (Mañjuśrī) thought thus: 'In other places reside countless bodhisattvas, hundreds of thousands of nayutas (a unit of number). I will now universally summon them to gather here.' At that time, the youth Mañjuśrī, having thought thus, immediately manifested supernatural powers in accordance with the Dharma. Having manifested supernatural powers, he transformed into eighty-four thousand lotus flowers – hundreds of thousands of nayutas of attendants – as large as chariot wheels, with golden leaves, silver stems, adorned with exquisite nets, and with vaiḍūrya (a precious stone) filaments. Within those lotus flowers were transformed bodhisattvas sitting cross-legged on the flower platforms, with golden bodies possessing the thirty-two marks of a great man (mahāpuruṣa-lakṣaṇa), possessing merit, possessing wondrous colors, possessing all excellences, and possessing light. At that time, those lotus flowers reached the Four Heavenly Kings (Cāturmahārājika), the Thirty-three Heavens (Trāyastriṃśa), the Yama Heaven (Yāma), the Tuṣita Heaven (Tuṣita), and likewise, the Nirmāṇarati Heaven (Nirmāṇarati), and the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin). These transformed lotus flowers thus spread to all places, summoning from various places the hundred billion Mount Sumerus (Sumeru) of this three-thousand great thousand world, the Four Heavenly Kings, and even

至遍召色究竟天。彼化蓮華遍至一切欲界天子、色界天子若干宮殿，出聲普召，一切皆聞。

彼菩薩身遍至三千大千世界，說偈召曰：

「慧日大世尊，　　時乃出世間，　佛如優曇華，　　如是甚難值。　雄猛釋師子，　　出現此世間，　依正法正說，　　盡一切苦惱。　雖久食天味，　　恣心五欲樂，　復隨惡行去，　　而於何處受？　若干欲受食，　　而復更增長，　有為行眾生，　　三界悉無樂。　已得第一難，　　所謂佛出難，　愚癡著我慢，　　不知非盡苦。　汝等宜速去，　　見佛聞勝法，　莫于佛滅后，　　心悔何所及？　錯入魔王網、　　大怖畏之處，　長夜癡著樂，　　何時得解脫？　唯有聞正法，　　能生眾生福，　速到三十二，　　大人相佛所。　佛能救眾生，　　余不可歸依；　佛是世間主，　　大慈不思議。　修行不可數，　　不可思議劫，　集無上智慧，　　成佛釋師子。　開示第一法，　　深寂難可見，　何處無眾生、　　非命、非丈夫。　一切時常舍，　　永斷無有餘，　除舍一切相，　　為眾生說法。　何處開實際，　　世間無心行？　以彼空無相，　　亦無愿、不作，　無染、無相貌，　　不生亦不出。　

【現代漢語翻譯】現代漢語譯本（菩薩）遍及色究竟天（Akanistha，色界頂層天），在那裡化現蓮花，遍佈所有欲界天子（Kama-loka，欲界諸天）的宮殿。蓮花發出聲音，普遍召喚，一切天子都能聽見。那位菩薩的身形遍佈三千大千世界，以偈頌召喚道：『智慧的太陽，偉大的世尊，此時才出現於世間，佛陀如同優曇花（udumbara，傳說中三千年一開的稀有花），如此極其難得一見。雄猛的釋迦獅子（Sakya-simha，佛陀的尊稱），出現在這個世間，依據正法如實宣說，能使一切苦惱止息。即使長久享用天上的美味，放縱於五欲之樂（kama-guna，色、聲、香、味、觸），又隨著惡行而去，最終會在哪裡受報呢？各種慾望如同飲食，只會不斷增長，有為的眾生，在三界（trayo dhatavah，欲界、色界、無色界）中沒有真正的快樂。已經得到了第一難，也就是佛陀出世的難得機會，愚癡的人卻執著於我慢，不知道這並非是徹底解脫痛苦的方法。你們應當迅速前往，去見佛陀，聽聞殊勝的佛法，不要等到佛陀滅度后，才後悔就來不及了。錯誤地陷入魔王的羅網，進入充滿大恐怖的地方，長夜沉迷於癡樂，何時才能得到解脫？唯有聽聞正法，才能為眾生帶來福報，迅速前往具有三十二大人相（dvātrimśat mahāpuruṣa lakṣaṇāni，佛陀的特殊身體特徵）的佛陀那裡。佛陀能夠救度眾生，除此之外沒有其他可以皈依的；佛陀是世間的主宰，擁有不可思議的大慈悲。修行了無數不可思議的劫數，積累了無上的智慧，才成就了佛陀釋迦獅子。開示第一義諦的佛法，深奧寂靜難以見到，哪裡沒有眾生，不是命，不是丈夫？一切時常捨棄，永遠斷除沒有剩餘，捨棄一切相，為眾生說法。哪裡開啟了實際，世間沒有心行？以那空無相，也沒有願望，不造作，沒有污染，沒有相貌，不生也不出。』

【English Translation】 English version Reaching the Akanistha heaven (the highest heaven in the Form Realm), the Bodhisattva manifested lotuses that spread to all the palaces of the gods in the Desire Realm (Kama-loka). The lotuses emitted sounds, universally summoning all the gods, so that all could hear. That Bodhisattva's form pervaded the three thousand great thousand worlds, and he summoned them with verses: 'The sun of wisdom, the great World Honored One, appears in the world at this time. The Buddha is like the udumbara flower (a rare flower said to bloom once every three thousand years), so exceedingly rare to encounter. The valiant Sakya lion (Sakya-simha, an epithet for the Buddha), appears in this world, and according to the true Dharma, speaks truthfully, ending all suffering and affliction. Even if one enjoys heavenly delicacies for a long time, indulging in the pleasures of the five desires (kama-guna, form, sound, smell, taste, and touch), and then follows evil deeds, where will one ultimately receive the consequences? Various desires are like food, they only continue to grow. Sentient beings who engage in conditioned actions find no true happiness in the three realms (trayo dhatavah, the Desire Realm, the Form Realm, and the Formless Realm). Having already obtained the first difficulty, which is the rare opportunity of a Buddha appearing in the world, foolish people cling to their pride and do not know that this is not the way to completely end suffering. You should quickly go to see the Buddha and hear the supreme Dharma. Do not wait until after the Buddha's passing to regret it, for then it will be too late. Mistakenly falling into the net of Mara (the demon king), entering a place of great fear, and indulging in foolish pleasures throughout the long night, when will you ever find liberation? Only by hearing the true Dharma can one generate merit for sentient beings. Quickly go to the Buddha, who possesses the thirty-two marks of a great being (dvātrimśat mahāpuruṣa lakṣaṇāni, the special physical characteristics of a Buddha). The Buddha is able to save sentient beings; there is no other refuge. The Buddha is the lord of the world, possessing inconceivable great compassion. Having practiced for countless inconceivable kalpas (aeons), accumulating supreme wisdom, the Buddha Sakya lion was thus accomplished. He reveals the Dharma of the first principle, profound and silent, difficult to see. Where is there no sentient being, not a life, not a man? At all times, constantly abandoning, forever cutting off without remainder, abandoning all forms, he teaches the Dharma for sentient beings. Where is the reality revealed, where the world has no mental activity? With that emptiness and formlessness, there is also no wish, no action, no defilement, no appearance, neither birth nor departure.'

不來亦不去，　　演說法明瞭；　不生亦不盡，　　無少物可憶。　無相貌可見、　　無思憶念說，　無少眾生生、　　無少眾生死，　無涅槃眾生，　　何處眾生出？　說法如響聲，　　無響聲可取，　人尊解字相，　　如是而說法。　若何處不遍，　　不得風、水、火、　地，不是分別，　　智慧眼所說。　色、受、想、行、識，　　如是等皆空，　雖說五陰法，　　無物可聚積。　眼、耳、鼻、舌、身，　　如意自相空，　雖復說彼空，　　而空不可得。　色、聲、香、味、觸，　　皆是意所樂，　虛妄起此法，　　無自根本空。　如是諸眾生，　　解佛所說法，　欲得脫苦處，　　應到醫師所。」

彼化菩薩周遍三千大千世界說此偈時，九十六億欲界諸天、色界天子遠塵離垢，得法眼凈；十千天子是菩薩乘修行之人，一切皆得無生法忍。

時彼菩薩所召天子，不可數量阿僧祇耶百千之眾，一剎那頃、一羅婆頃、摩睺多頃可往世尊釋迦牟尼如來、應、正遍知。往到佛所，頭面禮足，右繞三匝，住在一面，以天華香、優缽羅華、缽頭摩華、拘物頭華、芬陀利華、曼陀羅華、摩訶曼陀羅華、末香、涂香用散如來大身。諸天上虛空中歌詠贊嘆。彼時多有若干天人皆悉來

【現代漢語翻譯】現代漢語譯本既不來也不去，闡述佛法真諦；既不生也不滅，沒有絲毫可憶；沒有相貌可見，沒有思念可說；沒有眾生出生，沒有眾生死亡；沒有涅槃的眾生，眾生從何處來？說法如同迴響，沒有迴響可取；人尊崇文字相，如此宣說佛法。若有何處不遍及，不得風、水、火、地，這不是分別，是智慧之眼所見。色（物質現象）、受（感受）、想（思維）、行（意志）、識（意識），這些都為空性；雖說五蘊之法，沒有事物可積聚。眼、耳、鼻、舌、身，各自本性為空；雖說這些為空，但空性本身也不可得。色、聲、香、味、觸，都是意念所喜；虛妄生起這些法，沒有自身根本為空。如此諸眾生，理解佛所說法，想要脫離苦難，應當去求醫者（佛陀）。當那位化身菩薩在三千大千世界宣說此偈時，九十六億欲界諸天、天子遠離塵垢，獲得法眼清凈；一萬天子是修菩薩乘之人，都獲得了無生法忍。當時，那位菩薩所召集的天子，數量不可計數，在極短的時間內，前往世尊釋迦牟尼如來、應供、正遍知之處。到達佛陀處，頂禮佛足，右繞三匝，站立在一旁，用天上的鮮花、香、優缽羅華（青蓮花）、缽頭摩華（紅蓮花）、拘物頭華（白睡蓮）、芬陀利華（白蓮花）、曼陀羅華（天界花）、摩訶曼陀羅華（大曼陀羅花）、末香、涂香散在如來身上。諸天在虛空中歌詠贊嘆。那時，有很多天人都來了。

【English Translation】 English version Neither coming nor going, expounding the Dharma clearly; Neither arising nor ceasing, nothing to be remembered; No form to be seen, no thought to be spoken; No sentient beings born, no sentient beings dying; No sentient beings in Nirvana, from where do sentient beings come? The Dharma is like an echo, no echo to be grasped; People respect the form of words, thus they preach the Dharma. If there is any place not pervaded, not obtaining wind, water, fire, earth, this is not discrimination, but what the eye of wisdom sees. Form (material phenomena), sensation, perception, volition, consciousness, all these are empty in nature; Though the five aggregates are spoken of, there is nothing to accumulate. Eye, ear, nose, tongue, body, each is empty in its own nature; Though emptiness is spoken of, emptiness itself cannot be obtained. Form, sound, smell, taste, touch, all are what the mind delights in; These phenomena arise falsely, without their own root, they are empty. Thus, all sentient beings, understanding what the Buddha teaches, Desiring to escape suffering, should go to the physician (Buddha). When that manifested Bodhisattva spoke this verse throughout the three thousand great thousand worlds, ninety-six billion desire realm gods and devas were freed from dust and defilement, and obtained the pure Dharma eye; ten thousand devas who were practicing the Bodhisattva path all obtained the forbearance of non-arising. At that time, the devas summoned by that Bodhisattva, an immeasurable number of asankhyeya hundreds of thousands, in an instant, a lava, a mahurta, went to the World Honored One, Shakyamuni Tathagata, Arhat, Samyaksambuddha. Arriving at the Buddha's place, they bowed at his feet, circumambulated him three times, and stood to one side, scattering heavenly flowers, incense, utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (white water lily), pundarika flowers (white lotus), mandara flowers (heavenly flowers), maha-mandara flowers (great mandara flowers), powdered incense, and perfumed ointment on the Tathagata's great body. The devas sang praises in the sky. At that time, many devas and humans all came.

至此四天下，遍滿世界無有空地，如擲杖處，所有地處皆悉遍滿。爾時，大身勝妙天子此四天下世界之中雨華遍滿，積過於膝。

爾時，善住意天子、善寂天子、慚愧持天子，九十六億諸天子俱——樂行一切菩薩之道——皆共往詣文殊師利童子住處。既往到已，在於文殊師利童子住處寺外右繞七匝，雨天曼陀羅華如雨而下。所雨之華遍覆虛空，高十由旬，成大華網臺，形如浮圖，有大光明遍照三千大千世界皆悉大明，雨天曼陀羅華于文殊師利童子寺所。

爾時，文殊師利童子如法思惟，於此三千大千世界上虛空中華網遍覆，華網光明遍照三千大千世界皆悉大明。

爾時，文殊師利童子從自寺出，隨心所樂有妙寶座，即坐其上。

爾時，善住意天子頭面敬禮文殊師利童子足下，余諸天子一切悉禮文殊師利童子足已，爾時，文殊師利童子如是思惟：「何等人能與我相隨，於世尊前問答論議，或說何等不思議句、難解句句、無處所句、不戲論句、無戲論句、不可說句、甚深句、實句、無障礙句、不破壞句、空句、無相句、無愿句、真如說句、實際句、法界句、無相似句、不取句、不捨句、佛句、法句、僧句、得智慧滿足句、三界平等句、一切法無所得句、一切法不生說句、師子句、健句、無句句？

【現代漢語翻譯】現代漢語譯本：此時，整個四天下（指須彌山周圍的四大洲）都遍佈世界，沒有空地，就像投擲木杖的地方一樣，所有地方都被完全覆蓋。那時，大身勝妙天子（一位天神）在這四天下世界中降下花雨，花朵堆積超過膝蓋。那時，善住意天子、善寂天子、慚愧持天子，以及九十六億位天子——他們都樂於修行一切菩薩之道——一同前往文殊師利童子（一位菩薩）的住所。到達后，他們在文殊師利童子的寺廟外右繞七圈，降下天上的曼陀羅花，如同雨水般落下。所降之花覆蓋整個虛空，高達十由旬（古印度長度單位），形成巨大的花網臺，形狀像佛塔，發出巨大的光明，照亮整個三千大千世界，使其一片光明。他們還在文殊師利童子的寺廟降下天上的曼陀羅花。那時，文殊師利童子如法思惟，看到這三千大千世界之上，虛空中花網遍佈，花網的光明照亮整個三千大千世界，使其一片光明。那時，文殊師利童子從自己的寺廟出來，隨心所欲地出現一個美妙的寶座，他便坐了上去。那時，善住意天子以頭面敬禮文殊師利童子的腳下，其餘的天子也都敬禮文殊師利童子的腳。這時，文殊師利童子這樣思惟：『什麼樣的人能夠跟隨我，在世尊（佛陀）面前進行問答辯論，或者說出那些不可思議的語句、難以理解的語句、無處所的語句、不戲論的語句、無戲論的語句、不可說的語句、甚深的語句、真實的語句、無障礙的語句、不破壞的語句、空的語句、無相的語句、無愿的語句、真如的語句、實際的語句、法界的語句、無相似的語句、不取的語句、不捨的語句、佛的語句、法的語句、僧的語句、獲得智慧圓滿的語句、三界平等的語句、一切法無所得的語句、一切法不生的語句、獅子吼的語句、健壯的語句、無語句的語句？』

【English Translation】 English version: At this time, the entire four continents (referring to the four major continents around Mount Sumeru) were filled throughout the world, with no empty space, like where a stick is thrown, all places were completely covered. Then, the great-bodied, wondrously excellent Deva (a celestial being) rained down flowers throughout this four-continent world, and the flowers piled up past the knees. At that time, the Deva Good-Dwelling-Mind, the Deva Good-Silence, the Deva Holding-Shame, and ninety-six billion Devas—all of whom were joyful in practicing all the Bodhisattva paths—together went to the dwelling place of Manjushri Kumara (a Bodhisattva). Having arrived, they circumambulated Manjushri Kumara's temple seven times to the right, and rained down heavenly Mandarava flowers like rain. The flowers that rained down covered the entire void, reaching a height of ten yojanas (an ancient Indian unit of length), forming a great flower net platform, shaped like a stupa, emitting great light that illuminated the entire three thousand great thousand worlds, making them all bright. They also rained down heavenly Mandarava flowers at Manjushri Kumara's temple. At that time, Manjushri Kumara contemplated according to the Dharma, seeing that above this three thousand great thousand worlds, the flower net covered the void, and the light of the flower net illuminated the entire three thousand great thousand worlds, making them all bright. At that time, Manjushri Kumara came out from his own temple, and a wonderful jeweled seat appeared according to his wish, and he sat upon it. At that time, the Deva Good-Dwelling-Mind bowed his head and face at the feet of Manjushri Kumara, and all the other Devas also bowed at the feet of Manjushri Kumara. Then, Manjushri Kumara thought thus: 'What kind of person can follow me, engage in question-and-answer debates in front of the World Honored One (Buddha), or speak those inconceivable statements, difficult-to-understand statements, statements without a place, non-discursive statements, non-conceptual statements, unspeakable statements, profound statements, true statements, unobstructed statements, non-destructive statements, empty statements, formless statements, wishless statements, suchness statements, reality statements, dharma realm statements, incomparable statements, non-grasping statements, non-abandoning statements, Buddha statements, Dharma statements, Sangha statements, statements of obtaining complete wisdom, statements of the equality of the three realms, statements of non-attainment of all dharmas, statements of non-arising of all dharmas, lion's roar statements, vigorous statements, and statements without statements?'

如是說已，當有何等堪受法器能聽受者？」

爾時，文殊師利童子如是思惟：「善住意天子已曾供養過去諸佛，辯才無礙，彼則堪能與我相隨，於世尊前問答論議。」

爾時，文殊師利童子如是念已，語善住意天子言：「善住意天子！汝得深忍、無礙辯才，可世尊前與我相隨問答論議。」

於是，善住意天子語文殊師利童子言：「文殊師利！如是我說，若彼於我，不聽、不讀，不受、不持，不思、不念，不取、不捨，不覺、不知，不聞我說、不為他說。何以故？佛道無字、無心，覺寤唯說名耳，如此名者不可修行。文殊師利！今此地處所說法語，此諸天子于仁者邊作意欲聽，仁為說不？」

文殊師利答言：「天子！若有念言：『我聽法。』者，我不為說。欲得不取，我不為說。何以故？有我可取，可得言聽；如是，取眾生、取命、取丈夫，如是取者可得言聽。若使，天子！有我慢心，取我、我所，若如是者，彼說我聽。如是取著而說法者，有三障礙。何者為三？一者、得我，二者、得眾生，三者、得法。天子當知，若非我慢，非我、我所，如是聽法有三圓凈，心不分別，無所悕望、無所憶念。彼何者法是三圓凈？謂：不得我心不分別，無所悕望、無所憶念；不得法器心不分別，無所悕望、無

【現代漢語翻譯】現代漢語譯本：如此說后，應當有怎樣的堪受佛法教誨的器皿能夠聽受呢？當時，文殊師利童子這樣思忖：『善住意天子（Deva Susthita）曾經供養過過去的諸佛，辯才無礙，他能夠跟隨我，在世尊面前進行問答辯論。』當時，文殊師利童子這樣想后，對善住意天子說：『善住意天子！你獲得了甚深的忍辱和無礙的辯才，可以在世尊面前跟隨我進行問答辯論。』於是，善住意天子對文殊師利童子說：『文殊師利！如果有人對我所說的，不聽、不讀，不接受、不持守，不思考、不憶念，不取、不捨，不覺悟、不知道，不聽我說、不為他人說。為什麼呢？佛道沒有文字、沒有心念，覺悟只是一個名稱而已，這樣的名稱是無法修行的。文殊師利！現在這個地方所說的佛法，這些天子們在您這裡想要聽聞，您要為他們說法嗎？』文殊師利回答說：『天子！如果有人念著：『我要聽法。』，我就不為他說法。如果想要有所得，我也不為他說法。為什麼呢？因為有『我』可以執取，可以認為是在聽法；這樣，執取眾生、執取生命、執取丈夫，這樣執取的人才能說是在聽法。如果，天子！有人有我慢心，執取『我』和『我所』，如果這樣，他們會說『我在聽法』。像這樣執著而說法的人，有三種障礙。哪三種呢？第一，執著于『我』；第二，執著于『眾生』；第三，執著于『法』。天子應當知道，如果沒有我慢，沒有『我』和『我所』，這樣聽法就有三種圓滿清凈，心中不分別，沒有希望、沒有憶念。哪種法是三種圓滿清凈呢？就是：不執著于『我』，心中不分別，沒有希望、沒有憶念；不執著於法器，心中不分別，沒有希望、沒有憶念；

【English Translation】 English version: Having spoken thus, what kind of vessel would be suitable to receive the Dharma and be able to listen? At that time, the youth Manjushri pondered thus: 'The Deva Susthita (善住意天子) has made offerings to past Buddhas, and his eloquence is unimpeded. He is capable of following me and engaging in questions and discussions before the World Honored One.' Then, having thought thus, the youth Manjushri said to the Deva Susthita: 'Deva Susthita! You have attained deep patience and unimpeded eloquence. You can follow me before the World Honored One to engage in questions and discussions.' Thereupon, the Deva Susthita said to the youth Manjushri: 'Manjushri! As I say, if they do not listen, do not read, do not accept, do not uphold, do not think, do not remember, do not grasp, do not abandon, do not awaken, do not know, do not hear me speak, and do not speak for others. Why is that? The Buddha's path has no words, no mind; awakening is just a name, and such a name cannot be practiced. Manjushri! Now, the Dharma spoken in this place, these devas intend to listen to you. Will you speak for them?' Manjushri replied: 'Deva! If there is someone who thinks, 『I will listen to the Dharma,』 I will not speak for them. If they desire to attain something, I will not speak for them. Why is that? Because there is an 『I』 that can be grasped, and it can be said that they are listening; thus, grasping sentient beings, grasping life, grasping a man, those who grasp in this way can be said to be listening. If, Deva! there is arrogance, grasping 『I』 and 『mine,』 if it is like this, they will say, 『I am listening.』 Those who speak the Dharma with such attachments have three obstacles. What are the three? First, grasping 『I』; second, grasping sentient beings; third, grasping the Dharma. Deva, you should know that if there is no arrogance, no 『I』 and 『mine,』 then listening to the Dharma has three perfections, the mind does not discriminate, there is no hope, no remembrance. What Dharma is the three perfections? It is: not grasping 『I,』 the mind does not discriminate, there is no hope, no remembrance; not grasping the vessel of Dharma, the mind does not discriminate, there is no hope, no

所憶念；無所得法心不分別，無所悕望、無所憶念。天子當知，若如是聽，彼平等聽非不平等。」

時善住意天子贊言：「善哉，善哉。文殊師利！云何名為不退轉耶？惟愿說之。」

文殊師利言：「止，止。天子！汝莫分別。若使菩薩有退轉者，菩提正覺非得菩提。」

天子問言：「文殊師利！何處退轉？」

文殊師利答言：「天子！貪慾退轉、瞋恚退轉、愚癡退轉、有愛退轉、無明退轉，乃至十二有支退轉、因退轉、見道退轉、名退轉、色退轉、欲界退轉、色界退轉、無色界退轉、聲聞行退轉、緣覺行退轉、分別退轉、取著退轉、體退轉、取體退轉、斷退轉、常退轉、取退轉、舍退轉、我想退轉、眾生想退轉、命想退轉、丈夫想退轉、意思退轉、障礙退轉、顛倒退轉、自身退轉、自身見退轉、自身根本六十二見退轉、五蓋退轉、五取陰退轉、一切內外入退轉、界退轉、佛想退轉、法想退轉、僧想退轉；我成佛、我說法、我度眾生、我破魔王、我得智慧，有彼想退轉；不分別十力、不分別十八不共佛法，不分別根、無畏，不分別想、不分別佛世界莊嚴、不分別聲聞功德，一切分別退轉。如是，天子！若菩薩此處退轉，彼不退轉。」

時善住意天子問言：「何處不退轉？」

文

【現代漢語翻譯】現代漢語譯本：所憶念的；對於無所得的法，心不分別，沒有希望，沒有憶念。天子，你應該知道，如果這樣聽聞，那就是平等地聽聞，而不是不平等地聽聞。這時，善住意天子讚歎說：『太好了，太好了。文殊師利（Manjusri，菩薩名）！什麼叫做不退轉呢？希望您能解說。』文殊師利說：『停止，停止。天子！你不要分別。如果菩薩有退轉，那麼菩提正覺（Bodhi，覺悟）就不是菩提。』天子問道：『文殊師利！從哪裡退轉呢？』文殊師利回答說：『天子！從貪慾退轉、瞋恚（嗔恨）退轉、愚癡退轉、有愛退轉、無明（Avidya，無知）退轉，乃至十二有支（十二因緣）退轉、因退轉、見道退轉、名退轉、色退轉、欲界退轉、退轉、無退轉、聲聞行退轉、緣覺行退轉、分別退轉、取著退轉、體退轉、取體退轉、斷退轉、常退轉、取退轉、舍退轉、我想退轉、眾生想退轉、命想退轉、丈夫想退轉、意思退轉、障礙退轉、顛倒退轉、自身退轉、自身見退轉、自身根本六十二見退轉、五蓋（五種障礙）退轉、五取陰（五種執著的蘊）退轉、一切內外入（十二處）退轉、界（十八界）退轉、佛想退轉、法想退轉、僧想退轉；我成佛、我說法、我度眾生、我破魔王、我得智慧，有這些想法的退轉；不分別十力（佛的十種力量）、不分別十八不共佛法（佛獨有的十八種功德）、不分別根（五根）、無畏（四無畏），不分別想、不分別佛世界莊嚴、不分別聲聞功德，一切分別的退轉。像這樣，天子！如果菩薩從這些地方退轉，他就不是不退轉。』這時，善住意天子問道：『從哪裡不退轉呢？』

【English Translation】 English version: What is remembered; regarding the Dharma of no attainment, the mind does not discriminate, has no hope, and no remembrance. O son of the gods, you should know that if you listen in this way, that is listening equally, not unequally. Then, the son of the gods, Good Dwelling Intent, praised, saying: 『Excellent, excellent. Manjusri! What is called non-retrogression? I wish you would explain it.』 Manjusri said: 『Stop, stop. O son of the gods! You should not discriminate. If a Bodhisattva has retrogression, then Bodhi (enlightenment) is not Bodhi.』 The son of the gods asked: 『Manjusri! From where does one regress?』 Manjusri replied: 『O son of the gods! One regresses from greed, regresses from hatred, regresses from ignorance, regresses from craving, regresses from Avidya (ignorance), and even from the twelve links of dependent origination, regresses from cause, regresses from the path of seeing, regresses from name, regresses from form, regresses from the desire realm, regresses from ** , regresses from no ** , regresses from the practice of Sravakas (hearers), regresses from the practice of Pratyekabuddhas (solitary realizers), regresses from discrimination, regresses from attachment, regresses from substance, regresses from grasping substance, regresses from annihilation, regresses from permanence, regresses from grasping, regresses from relinquishing, regresses from the thought of self, regresses from the thought of beings, regresses from the thought of life, regresses from the thought of a man, regresses from intention, regresses from obstacles, regresses from perversion, regresses from self, regresses from the view of self, regresses from the sixty-two fundamental views of self, regresses from the five hindrances, regresses from the five aggregates of clinging, regresses from all internal and external entrances, regresses from realms, regresses from the thought of Buddha, regresses from the thought of Dharma, regresses from the thought of Sangha; the thought of 『I will become a Buddha, I will preach the Dharma, I will liberate beings, I will defeat Mara, I will attain wisdom,』 there is retrogression from these thoughts; not discriminating the ten powers (of a Buddha), not discriminating the eighteen unique qualities of a Buddha, not discriminating the roots (five faculties), fearlessness (four fearlessnesses), not discriminating thoughts, not discriminating the adornments of the Buddha-world, not discriminating the merits of Sravakas, retrogression from all discriminations. Thus, O son of the gods! If a Bodhisattva regresses from these places, he is not non-retrogressing.』 Then, the son of the gods, Good Dwelling Intent, asked: 『From where does one not regress?』

殊師利答言：「天子！佛智慧不退轉、空不退轉、無相不退轉、無愿不退轉、真如不退轉、法界不退轉、實際不退轉、平等不退轉。」

天子言：「若，文殊師利！作如是說，若菩薩此法分別不分別，無分別不分別退轉，以是義故得言退轉。曰彼有何法而言退轉？曰有、無，非有、非無，何法退轉？何處退轉？」

文殊師利言：「若不實取、若不正取、若不如取，彼則不取、不捨、無相可作，以是義故得言退轉。彼法退轉不可說有、不可說無。何以故？若有、若無而退轉者，彼則有過。何以故？若有法退轉則墮常邊、若無法退轉則墮斷邊，如來說法非斷、非常，不斷、不常是佛所說。天子！若彼真如前不實想、不如實知，則不斷、不常。如是，天子！菩薩退轉。」

說此法時，十千天子一切皆得無生法忍。

爾時，善住意天子語文殊師利童子言：「文殊師利！今共仁者到如來所見於如來。見如來已，禮拜、讚歎、供養、恭敬、如法問難。」

文殊師利答言：「天子！汝莫分別取如來行。」

天子問言：「文殊師利！如來何處？」

文殊師利答言：「天子！即此前頭有如來住。」

天子問言：「若有如來，我何不見？」

文殊師利答言：「天子！若汝一切見，

【現代漢語翻譯】現代漢語譯本：文殊師利回答說：『天子！佛的智慧不會退轉，空性不會退轉，無相不會退轉，無愿不會退轉，真如（事物的真實本性）不會退轉，法界（宇宙萬法）不會退轉，實際（真理的最終境界）不會退轉，平等不會退轉。』天子說：『文殊師利！如果像你這樣說，如果菩薩對這些法分別或不分別，無分別或不分別而退轉，因為這個原因可以說退轉。那麼，它有什麼法可以退轉呢？是有、無，還是非有非無？什麼法會退轉？在哪裡退轉？』文殊師利說：『如果不是真實地執取，不是正確地執取，不是如實地執取，那麼他就不會執取，不會捨棄，沒有相可以執著，因為這個原因可以說退轉。這種法的退轉不能說是存在，也不能說是沒有。為什麼呢？如果存在或不存在而退轉，那就會有過失。為什麼呢？如果存在法退轉，就會墮入常邊（認為事物永恒不變的極端觀點）；如果不存在法退轉，就會墮入斷邊（認為事物徹底消滅的極端觀點）。如來說法既不是斷滅，也不是常住，不斷滅、不常住是佛所說的。天子！如果他對真如之前有不真實的想像，不如實地瞭解，那就不是斷滅，也不是常住。這樣，天子！菩薩就會退轉。』當說這個法的時候，一萬個天子都獲得了無生法忍（對不生不滅的真理的領悟）。這時，善住意天子對文殊師利童子說：『文殊師利！現在我們一起去如來（佛陀）那裡，拜見如來。見到如來后，我們要禮拜、讚歎、供養、恭敬，並如法請教。』文殊師利回答說：『天子！你不要分別執著如來的行為。』天子問道：『文殊師利！如來在哪裡？』文殊師利回答說：『天子！就在你前面有如來住。』天子問道：『如果有如來，我為什麼看不見？』文殊師利回答說：『天子！如果你能看見一切，

【English Translation】 English version: Manjushri replied, 『O Son of Heaven! The Buddha's wisdom does not regress, emptiness does not regress, signlessness does not regress, wishlessness does not regress, Suchness (the true nature of things) does not regress, the Dharma Realm (the universe and all its phenomena) does not regress, Reality (the ultimate state of truth) does not regress, equality does not regress.』 The Son of Heaven said, 『If, Manjushri! You say it like this, if a Bodhisattva regresses by distinguishing or not distinguishing these dharmas, by non-distinguishing or not non-distinguishing, then it can be said that there is regression. Then, what dharma is there that can regress? Is it existence, non-existence, or neither existence nor non-existence? What dharma regresses? Where does it regress?』 Manjushri said, 『If one does not grasp truly, does not grasp correctly, does not grasp as it is, then one does not grasp, does not abandon, and there is no sign to be made. Because of this, it can be said that there is regression. The regression of this dharma cannot be said to exist, nor can it be said not to exist. Why? If there is regression in existence or non-existence, then there is fault. Why? If there is regression of an existing dharma, one falls into the extreme of permanence (the extreme view that things are eternally unchanging); if there is regression of a non-existing dharma, one falls into the extreme of annihilation (the extreme view that things are completely destroyed). The Dharma taught by the Tathagata is neither annihilation nor permanence; non-annihilation and non-permanence is what the Buddha teaches. O Son of Heaven! If one has unreal thoughts before Suchness, and does not know it as it is, then it is neither annihilation nor permanence. Thus, O Son of Heaven! A Bodhisattva regresses.』 When this Dharma was spoken, ten thousand Sons of Heaven all attained the forbearance of the non-arising of dharmas (the realization of the truth of non-birth and non-death). At that time, the Son of Heaven, Good Dwelling Intent, said to the youth Manjushri, 『Manjushri! Now let us go together to the Tathagata (the Buddha) to see the Tathagata. Having seen the Tathagata, we will bow, praise, make offerings, show respect, and ask questions according to the Dharma.』 Manjushri replied, 『O Son of Heaven! Do not grasp the actions of the Tathagata with discrimination.』 The Son of Heaven asked, 『Manjushri! Where is the Tathagata?』 Manjushri replied, 『O Son of Heaven! The Tathagata dwells right in front of you.』 The Son of Heaven asked, 『If there is a Tathagata, why can't I see him?』 Manjushri replied, 『O Son of Heaven! If you could see everything,

則見彼如來。」

天子問言：「文殊師利！仁者云何作如是說，即此前頭有如來住？」

文殊師利問言：「天子！于意云何？今于汝前有何物耶？」

天子答言：「有虛空界。」

文殊師利言：「如是，如來者即是虛空界。何以故？以虛空界於一切法悉平等故。如是，虛空即是如來；如是，如來即是虛空。虛空、如來，不二、不異。如是，天子！欲見如來當如是觀、如實際知，非有少物可分別取。」

聖善住意天子所問經卷上大正藏第 12 冊 No. 0341 聖善住意天子所問經

聖善住意天子所問經卷中

元魏三藏毗目智仙共般若流支譯

爾時，文殊師利童子隨心化作三十二殿——四角四柱，縱廣正等，種種嚴飾，甚可愛樂——于彼殿中有化床座，以天寶物而覆其上，一一床座有化菩薩，具三十二大人之相。爾時，文殊師利童子以威神力，令此蓮華遍行三千大千世界往如來所，圍繞世尊及比丘僧滿三匝已，住虛空中，光明遍滿世尊眾會，四方圍繞。

爾時，蓮華臺中菩薩並化殿上諸化菩薩，彼諸菩薩同聲以偈贊如來曰：

「于恒河沙等，　　不思議佛所，　供養多億佛，　　熾然勤精進。　如是久修行，　　第一菩薩行，　彼甚可喜

【現代漢語翻譯】現代漢語譯本『就能見到那位如來。』

天子問道：『文殊師利！仁者為何這樣說，說就在這前面有如來住？』

文殊師利反問道：『天子！你認為如何？現在在你面前有什麼東西呢？』

天子回答說：『有虛空界。』

文殊師利說：『正是如此，如來就是虛空界。為什麼呢？因為虛空界對一切法都是平等的。所以，虛空就是如來；同樣，如來就是虛空。虛空和如來，不二、不異。所以，天子！想要見到如來應當這樣觀察，如實地知曉，沒有什麼少許的東西可以分別執取。』

《聖善住意天子所問經》捲上大正藏第 12 冊 No. 0341 《聖善住意天子所問經》

《聖善住意天子所問經》卷中

元魏三藏毗目智仙共般若流支譯

當時，文殊師利童子隨心化現出三十二座宮殿——四角四柱，縱橫廣闊相等，各種裝飾，非常可愛——在那些宮殿中有化現的床座，用天上的寶物覆蓋其上，每一張床座上都有化現的菩薩，具足三十二大丈夫相。當時，文殊師利童子以威神力，讓這些蓮花遍行三千大千世界，前往如來所在之處，圍繞世尊和比丘僧眾三圈后，停留在虛空中，光明遍滿世尊的集會，四方圍繞。

當時，蓮花臺中的菩薩和化現的宮殿上的諸位菩薩，他們同聲用偈頌讚嘆如來說：

『在恒河沙數般，不可思議的佛所，供養多億佛，熾熱地勤奮精進。像這樣長久修行，第一菩薩的修行，他們非常值得歡喜』

【English Translation】 English version 'then one will see that Tathagata.'

The prince asked, 'Manjushri, why do you say that the Tathagata dwells right here in front of us?'

Manjushri asked in return, 'Prince, what do you think? What is present before you now?'

The prince replied, 'There is the realm of space.'

Manjushri said, 'That is correct. The Tathagata is the realm of space. Why? Because the realm of space is equal to all dharmas. Thus, space is the Tathagata; likewise, the Tathagata is space. Space and the Tathagata are neither two nor different. Therefore, Prince, if you wish to see the Tathagata, you should observe in this way, know the reality, and not grasp at any object that can be distinguished.'

'The Sutra Spoken to Prince Holy Good Intent', Scroll 1 Taisho Tripitaka Volume 12, No. 0341, 'The Sutra Spoken to Prince Holy Good Intent'

'The Sutra Spoken to Prince Holy Good Intent', Scroll 2

Translated by Tripitaka Master Vimokshasena of the Northern Wei Dynasty, together with Prajnaruchi

At that time, the youth Manjushri, according to his will, manifested thirty-two palaces—square with four pillars, equal in length and width, adorned in various ways, and very delightful. In those palaces were manifested beds, covered with heavenly treasures. On each bed was a manifested Bodhisattva, possessing the thirty-two marks of a great man. At that time, the youth Manjushri, through his divine power, caused these lotuses to travel throughout the three thousand great thousand worlds, going to where the Tathagata was. After circumambulating the World Honored One and the assembly of monks three times, they remained in space, their light filling the assembly of the World Honored One, surrounding it on all sides.

At that time, the Bodhisattvas in the lotus platforms and the manifested Bodhisattvas in the manifested palaces, with one voice, praised the Tathagata in verses, saying:

'In as many Buddhas as the sands of the Ganges, in inconceivable Buddhas, Having made offerings to many billions of Buddhas, diligently and vigorously striving. Having practiced for so long, the foremost practice of a Bodhisattva, They are very worthy of joy.'

慶，　　一切人之上。　光明色勝妙，　　三界最第一，　離相牟尼尊，　　說法令人聽。　何處無有人、　　無命、無丈夫？　世尊如是知，　　一切人之主。　行佈施、持戒，　　是第一律師，　忍辱、勤精進，　　如禪定思量。　具足深般若，　　三界不著尊，　善知彼岸道，　　是故我歸依。　若憶念知有，　　世間人之主，　法主之世尊，　　天人來供養。　于甚深空法，　　究竟無有餘，　當知如是人，　　世界之尊主。　過去諸如來，　　有方處人主，　常說人空法，　　無物本無相。　此處無眾生，　　若生、若死滅，　不來亦不去，　　一切法相空。　化人空中眠，　　非是真實見，　是法善逝說，　　如化亦如夢。　恒沙世界寶，　　有施與何人？　此福感有為，　　空忍勝於是。　劫際如恒沙，　　供養人中尊，　奉香華、飲食，　　為得佛菩提。　若聞如是法，　　無人、命、丈夫，　得彼忍光明，　　供養如來上。　多劫行佈施，　　飲食、象、馬等，　彼非解脫因，　　以有人想故。　彼寂靜人上，　　令多眾解脫，　空性本光明，　　知解脫莊嚴。　佛出世難值、　　聞法生信難、　生世為人難，　　善哉入佛法。

【現代漢語翻譯】現代漢語譯本慶賀，在一切人之上。光明色彩殊勝美妙，在三界中最為第一，遠離一切相的牟尼尊（釋迦牟尼佛的尊稱），說法教導眾人。哪裡沒有人類、沒有生命、沒有丈夫？世尊（佛陀）如此明瞭，是一切眾生的主宰。奉行佈施、持守戒律，是第一的律師（指佛陀為眾生開示解脫之道），忍辱、勤奮精進，如同禪定中的思量。具足甚深的般若（智慧），不執著於三界的尊者，善於瞭解到達彼岸的道路，因此我歸依於他。如果憶念並知道有，世間眾生的主宰，法的主人世尊，天人都來供養。對於甚深的空性之法，究竟沒有任何剩餘，應當知道這樣的人，是世界的尊主。過去的諸位如來（佛陀），是各個地方的人主，常常宣說人空之法，萬物本無自性，沒有固定的相。這裡沒有眾生，沒有出生、沒有死亡，不來也不去，一切法的本性都是空。化人（幻化的人）在空中睡眠，並非真實所見，這是善逝（佛陀的稱號）所說的法，如同幻化也如同夢境。用恒河沙數的世界珍寶，佈施給誰呢？這樣的福報是有為法，空性的忍辱勝過它。在如恒河沙數般的劫數中，供養人中尊者（佛陀），奉獻香花、飲食，是爲了獲得佛的菩提（覺悟）。如果聽聞這樣的法，知道沒有人類、生命、丈夫，獲得那忍辱的光明，供養如來之上。多劫奉行佈施，飲食、大象、馬匹等等，那不是解脫的原因，因為有人的執著。那寂靜的人（指佛陀）之上，令眾多眾生解脫，空性的本性是光明，知道解脫的莊嚴。佛陀出世難以值遇、聽聞佛法生起信心難以、生而為人難以，能夠進入佛法真是太好了。

【English Translation】 English version Rejoice, above all people. The color of light is supremely wonderful, the most excellent in the three realms, The Muni (a title for Shakyamuni Buddha) who is free from all forms, teaches the Dharma for people to hear. Where is there no human, no life, no husband? The World Honored One (Buddha) knows this, the master of all beings. Practicing giving, upholding precepts, is the foremost guide (referring to the Buddha guiding beings to liberation), Patience, diligent effort, like contemplation in meditation. Possessing profound prajna (wisdom), the honored one who is not attached to the three realms, Well knowing the path to the other shore, therefore I take refuge in him. If one remembers and knows there is, the master of the world, The World Honored One, the master of the Dharma, gods and humans come to make offerings. Regarding the profound Dharma of emptiness, ultimately there is nothing remaining, One should know that such a person is the honored master of the world. The past Tathagatas (Buddhas), were masters of people in various places, Always spoke of the Dharma of the emptiness of people, all things are without self-nature, without fixed forms. Here there are no sentient beings, no birth, no death, Neither coming nor going, the nature of all dharmas is empty. A phantom person sleeping in the sky, is not a real sight, This is the Dharma spoken by the Sugata (a title for the Buddha), like a phantom, like a dream. With treasures of worlds as numerous as the sands of the Ganges, to whom would one give? Such merit is conditioned, the patience of emptiness surpasses it. For kalpas (eons) as numerous as the sands of the Ganges, making offerings to the honored one among people (Buddha), Offering incense, flowers, and food, is to attain the Bodhi (enlightenment) of the Buddha. If one hears such a Dharma, knowing there is no human, no life, no husband, Obtaining the light of that patience, offering to the Tathagata above. For many kalpas practicing giving, food, elephants, horses, etc., That is not the cause of liberation, because of the attachment to the idea of a person. That peaceful one (referring to the Buddha), causes many beings to be liberated, The nature of emptiness is originally light, knowing the adornment of liberation. It is difficult for a Buddha to appear in the world, difficult to generate faith upon hearing the Dharma, It is difficult to be born as a human, it is wonderful to enter the Buddha's Dharma.

已離於八難，　　復得於難得，　得信善逝法，　　善思惟得見。　常專心聽法，　　莫如聲取義，　恒宿阿蘭若，　　必得人中雄。　近善友法器、　　遠離惡知識，　等心於眾生，　　莫欺于菩薩。　持戒樂多聞，　　糞掃衣乞食，　近樹下精進，　　隨得食而食。　有為皆無常，　　一相如陽炎，　一際知真諦，　　速得菩提覺。　五陰如幻化，　　內外入空聚，　常說如是法，　　彼處無造作。　貪、瞋本空無，　　癡慢分別起，　非已今當有，　　如是知得佛。」

說此偈時，于眾會中二萬二千人皆發阿耨多羅三藐三菩提心；五百比丘不受，諸法漏盡，心得解脫；三百比丘尼遠塵離垢，得法眼凈；七千優婆塞、優婆夷、二萬七千天子得離垢法眼；三百菩薩得無生法忍。於此三千大千世界六種震動——動、遍動、等遍動、震、遍震、等遍震。

爾時，長老舍利弗白佛言：「世尊！是誰威力令此三千大千世界六種震動？此蓮花中殿中菩薩善說如是甚深之法，放大光明遍照此會，如是無量多億天子皆悉來集、如是無量多億菩薩皆悉來集。」

佛言：「舍利弗！此是文殊師利童子威神力故，得見如是妙色莊嚴。何以故？舍利弗！文殊師利童子與善住意天子今日相隨

【現代漢語翻譯】現代漢語譯本已經脫離了八難（八種難以修行佛法的障礙），又獲得了這難得的人身，能夠信仰善逝（佛陀）的教法，通過善加思惟而得見真理。應當常常專心聽聞佛法，不要只執著于言語的聲音而忽略其意義，經常居住在寂靜的處所（阿蘭若），必定能成為人中的英雄。親近善友和法器（能夠弘揚佛法的人或事物），遠離惡知識（引導人走向邪路的人），以平等心對待一切眾生，不要欺騙菩薩（發願要成佛的人）。持守戒律，樂於聽聞佛法，穿著糞掃衣（用廢棄的布料縫製的衣服），乞食為生，在樹下精進修行，隨緣得到什麼食物就吃什麼。一切有為法（由因緣和合而生的事物）都是無常的，它們的本性就像陽炎（陽光照射下空氣的晃動），一旦認識到諸法實相的真諦，就能迅速獲得菩提覺悟（成佛的智慧）。五陰（色、受、想、行、識）就像幻化一樣虛妄不實，內外都歸於空無，如果能常常宣說這樣的佛法，就能達到無所造作的境界。貪慾、嗔恨本來就是空無的，愚癡和傲慢是分別心產生的，它們不是過去就有的，也不是現在才有的，也不是將來才有的，如果能這樣認識，就能成佛。」

當佛陀說完這首偈頌時，在法會中，有兩萬二千人發起了阿耨多羅三藐三菩提心（無上正等正覺的心）；五百比丘不再受諸法束縛，漏盡煩惱，心得解脫；三百比丘尼遠離塵垢，獲得清凈的法眼；七千優婆塞（在家男居士）、優婆夷（在家女居士），以及兩萬七千天子，都獲得了離垢的法眼；三百菩薩獲得了無生法忍（對諸法不生不滅的真理的領悟）。此時，三千大千世界發生了六種震動——動、遍動、等遍動、震、遍震、等遍震。

這時，長老舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛陀說：「世尊！是誰的威力使得這三千大千世界發生六種震動？這位在蓮花寶殿中的菩薩善於宣說如此甚深的佛法，放出光明普照整個法會，如此無量無數的天子都來集會，如此無量無數的菩薩也都來集會。」

佛陀說：「舍利弗！這是文殊師利童子（智慧第一的菩薩）的威神力所致，才能見到如此美妙莊嚴的景象。為什麼呢？舍利弗！文殊師利童子今天與善住意天子一同前來。」

【English Translation】 English version Having departed from the eight difficulties (eight obstacles to practicing the Dharma), and again having obtained this rare human body, Being able to believe in the Dharma of the Sugata (Buddha), and through good contemplation, to see the truth. One should always listen attentively to the Dharma, not clinging to the sound of words while neglecting their meaning, Constantly dwelling in quiet places (aranya), one will surely become a hero among humans. Be close to good friends and Dharma vessels (those who can propagate the Dharma), and stay away from evil companions (those who lead people astray), Treat all sentient beings with equanimity, and do not deceive Bodhisattvas (those who aspire to Buddhahood). Uphold the precepts, delight in hearing the Dharma, wear rag robes (clothes made from discarded cloth), and live by begging for food, Practice diligently under trees, and eat whatever food one receives. All conditioned phenomena (things that arise from causes and conditions) are impermanent, their nature is like a mirage (the shimmering of air in sunlight), Once one realizes the true essence of all phenomena, one will quickly attain Bodhi enlightenment (the wisdom of Buddhahood). The five skandhas (form, feeling, perception, mental formations, consciousness) are like illusions, empty both internally and externally, If one can constantly proclaim such Dharma, one can reach the state of non-action. Greed and hatred are originally empty, ignorance and arrogance arise from discrimination, They were not in the past, are not in the present, and will not be in the future. If one understands this, one can become a Buddha.」

When the Buddha finished reciting this verse, in the assembly, twenty-two thousand people aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment); five hundred Bhikkhus (monks) were no longer bound by the Dharma, their outflows of defilements were exhausted, and their minds were liberated; three hundred Bhikkhunis (nuns) were free from defilements and obtained the pure Dharma eye; seven thousand Upasakas (male lay practitioners), Upasikas (female lay practitioners), and twenty-seven thousand Devas (gods) all obtained the defilement-free Dharma eye; three hundred Bodhisattvas obtained the forbearance of non-origination of phenomena (the realization of the truth of non-arising and non-ceasing of all phenomena). At this time, the three thousand great thousand worlds experienced six kinds of earthquakes—moving, universally moving, equally universally moving, shaking, universally shaking, and equally universally shaking.

Then, the elder Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 「World Honored One! Whose power is it that causes these three thousand great thousand worlds to experience six kinds of earthquakes? This Bodhisattva in the lotus palace is skilled in expounding such profound Dharma, emitting light that illuminates the entire assembly, and so many countless Devas have come to gather, and so many countless Bodhisattvas have also come to gather.」

The Buddha said, 「Shariputra! This is due to the majestic power of the youth Manjushri (the Bodhisattva of wisdom), that one can see such beautiful and magnificent scenes. Why is that? Shariputra! The youth Manjushri has come today together with the Deva Good-Dwelling-Mind.」

請問如來破壞魔軍三昧法門，如法問難不可思議甚深佛法。」

尊者舍利弗言：「不爾。世尊！文殊師利童子未來此會，我不曾見。」

佛言：「舍利弗！汝善諦觀。如是，文殊師利童子今在此處，與一切魔、一切魔眾、一切魔官作大衰變，極大莊嚴來至我所。」

爾時，文殊師利童子入壞魔軍三昧法門。文殊師利入壞魔軍三昧門時，若干三千大千世界百億魔宮毀變欲壞，陳朽闇冥，無有威光；一切魔身皆悉衰變，極成老弊，各自知見拄杖而去；魔之眷屬亦復如是。見已，宮殿毀變欲壞，陳朽闇冥，無有威光。爾時，眾魔皆生怖畏，驚恐毛豎，心生疑慮，作如是念：「以何因緣我此宮殿毀變欲壞，如是陳朽、如是闇冥，無有威光？莫令我身退失此處。」

時彼眾魔生如是心，未久之間，爾時文殊師利童子即復化作百億天子在於魔前。彼化天子語魔波旬作如是言：「汝莫怖畏，非汝有惡、非汝有衰、非汝欲退。今有童子菩薩摩訶薩名文殊師利，得不退轉，彼今住在破壞魔軍三昧法門，是彼菩薩威力所作。」

彼化天子說如是語，時魔既聞文殊師利童子名已，轉更恐怖，一切魔宮皆悉戰動。時魔波旬語化天子作如是言：「愿君救我，愿君救我。」

時化天子語魔波旬作如是言：「勿

【現代漢語翻譯】現代漢語譯本：『請問如來（Tathagata）破壞魔軍的三昧（Samadhi）法門，如法問難不可思議甚深的佛法。』尊者舍利弗（Sariputra）說：『不是這樣的，世尊（Bhagavan）！文殊師利（Manjusri）童子未來到這個法會，我沒有見到他。』佛說：『舍利弗！你仔細觀察。是的，文殊師利童子現在就在這裡，他使一切魔、一切魔眾、一切魔官都大為衰敗，以極其莊嚴的姿態來到我這裡。』當時，文殊師利童子進入了破壞魔軍的三昧法門。文殊師利進入破壞魔軍三昧門時，若干三千大千世界（Trisahasra-Mahasahasra-lokadhatu）中百億魔宮毀壞衰敗，變得陳舊昏暗，沒有光彩；一切魔的身軀都衰敗，變得極其衰老，各自拄著枴杖離去；魔的眷屬也是如此。他們看到宮殿毀壞衰敗，變得陳舊昏暗，沒有光彩。當時，眾魔都感到恐懼，驚慌失措，毛髮豎立，心中產生疑慮，這樣想：『因為什麼緣故，我的宮殿毀壞衰敗，如此陳舊、如此昏暗，沒有光彩？莫非我的身體要從這裡退失？』當時，那些魔生起這樣的想法，沒過多久，文殊師利童子就化作百億天子出現在魔前。那些化身天子對魔波旬（Mara Papiyas）說：『你不要害怕，不是你有惡、不是你衰敗、不是你要退失。現在有一位童子菩薩摩訶薩（Bodhisattva-Mahasattva），名叫文殊師利，他已證得不退轉，他現在住在破壞魔軍的三昧法門中，這是那位菩薩的威力所為。』那些化身天子說了這樣的話，當時魔聽到文殊師利童子的名字后，更加恐懼，一切魔宮都震動起來。當時魔波旬對化身天子說：『愿您救救我，愿您救救我。』當時化身天子對魔波旬說：『不要』

【English Translation】 English version: 『Please, ask about the Tathagata's (如來) Samadhi (三昧) dharma gate of destroying the demon army, and question the inconceivable and profound Buddha dharma according to the dharma.』 The Venerable Sariputra (舍利弗) said, 『It is not so, Bhagavan (世尊)! The Manjusri (文殊師利) boy has not come to this assembly, I have not seen him.』 The Buddha said, 『Sariputra! Observe carefully. Indeed, the Manjusri boy is here now, causing great decay to all demons, all demon hosts, and all demon officials, and has come to me with great adornment.』 At that time, the Manjusri boy entered the Samadhi dharma gate of destroying the demon army. When Manjusri entered the Samadhi gate of destroying the demon army, several hundred billion demon palaces in the Trisahasra-Mahasahasra-lokadhatu (三千大千世界) were destroyed and decayed, becoming old and dark, without radiance; all the bodies of the demons decayed, becoming extremely old, and each went away leaning on a staff; the demon's retinue was also like this. Having seen that the palaces were destroyed and decayed, becoming old and dark, without radiance. At that time, all the demons felt fear, were terrified, their hair stood on end, and doubts arose in their minds, thinking, 『For what reason are my palaces destroyed and decayed, so old, so dark, without radiance? Could it be that my body is about to retreat from here?』 At that time, those demons had such thoughts, and before long, the Manjusri boy transformed into a hundred billion heavenly sons in front of the demons. Those transformed heavenly sons said to Mara Papiyas (魔波旬), 『Do not be afraid, it is not that you have evil, it is not that you are decaying, it is not that you are about to retreat. Now there is a boy Bodhisattva-Mahasattva (菩薩摩訶薩) named Manjusri, who has attained non-retrogression, and he is now dwelling in the Samadhi dharma gate of destroying the demon army, this is the power of that Bodhisattva.』 Those transformed heavenly sons spoke these words, and when the demons heard the name of the Manjusri boy, they became even more terrified, and all the demon palaces trembled. At that time, Mara Papiyas said to the transformed heavenly sons, 『May you save me, may you save me.』 At that time, the transformed heavenly sons said to Mara Papiyas, 『Do not』

怖，勿怖。汝今往詣釋迦牟尼如來佛所。如來大悲，于怖畏者能施無畏。」彼化天子如是說已，即于其處忽然不現。

時魔波旬、一切眷屬，於一念頃、一羅婆頃、摩睺多頃，百億波旬無量眷屬，如老、極老拄杖而去何處如來、應、正遍知。往到佛所，一切同聲而白佛言：「救我，世尊！救我，世尊！救我，善逝！救我，善逝！惟愿世尊救我，救我。惟愿善逝救我，救我。我本妙色，今者如是衰變不好者。世尊！我寧聞說億百千佛如來名號，而不用聞文殊師利童子一名。何以故？以我聞此文殊師利童子名字生大怖畏，驚恐危故、畏退失故，我今如是恐畏退失。」

爾時，世尊語魔波旬作如是言：「汝今云何如是說耶？億百千佛如來名號不作一切眾生利益，不曾已作、今亦不作、當亦不作。如是，文殊師利童子常作一切眾生利益——已作、今作、當作利益——眾生熟已，令得解脫。汝今雖聞億百千佛如來名號，不生苦惱、不生怖畏，云何而言文殊師利一童子名我不用聞？」

爾時，魔波旬白佛言：「世尊！我甚恥愧如是身老，我甚怖畏。世尊！我憶本身、我憶本色，愿還如本少身、少色。」

佛言：「波旬！且住，且住。且待須臾，文殊師利童子菩薩當來至此。汝此色者非是真色，宜可除舍。

【現代漢語翻譯】現代漢語譯本：不要害怕，不要害怕。你現在去釋迦牟尼如來佛那裡。如來大慈大悲，能給恐懼的人施予無畏。』那個化身天子這樣說完，就在那裡忽然消失了。當時，魔王波旬（佛教中的魔王）和他的所有眷屬，在一念頃、一羅婆頃（極短的時間單位）、摩睺多頃（時間單位），百億波旬和無量眷屬，像年老、極老的人拄著枴杖一樣，去往何處？去往如來（佛的稱號）、應（應供，值得供養）、正遍知（佛的智慧）那裡。他們來到佛陀面前，一起同聲對佛說：『救救我，世尊（對佛的尊稱）！救救我，世尊！救救我，善逝（佛的稱號）！救救我，善逝！只願世尊救救我，救救我。只願善逝救救我，救救我。我原本容貌美好，現在卻如此衰老醜陋。世尊！我寧願聽聞億百千佛如來的名號，也不願聽聞文殊師利童子（菩薩名）的一個名字。為什麼呢？因為我聽到文殊師利童子的名字就會產生極大的恐懼，驚慌害怕，畏懼退失，我現在就是這樣恐懼退失。』這時，世尊對魔王波旬說：『你為什麼這樣說呢？億百千佛如來的名號不能給一切眾生帶來利益，過去沒有，現在沒有，將來也不會有。而文殊師利童子卻常常給一切眾生帶來利益——已經帶來，正在帶來，將來也會帶來利益——使眾產生熟，最終得到解脫。你即使聽聞億百千佛如來的名號，也不會產生苦惱，不會產生恐懼，為什麼說文殊師利一個童子的名字你就不願聽聞呢？』當時，魔王波旬對佛說：『世尊！我非常羞愧自己這副衰老的身體，我非常恐懼。世尊！我回憶起我原本的樣子，我回憶起我原本的容貌，希望恢復到原本年輕的身體和容貌。』佛說：『波旬！先住下，先住下。稍等片刻，文殊師利童子菩薩就要來到這裡。你現在的容貌不是真實的容貌，應該捨棄。』

【English Translation】 English version: 'Do not fear, do not fear. You should now go to the Tathagata (Buddha's title) Shakyamuni Buddha. The Tathagata is greatly compassionate and can bestow fearlessness upon those who are afraid.' After saying this, the transformed celestial being immediately vanished from that place. At that time, Mara Papiyas (the demon king in Buddhism) and all his retinue, in a single moment, a lava moment (an extremely short unit of time), a mahurta moment (a unit of time), a hundred billion Papiyas and countless retinue, like old, extremely old people leaning on staffs, went to where? They went to the Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one). They arrived before the Buddha and together said to the Buddha in one voice: 'Save me, World Honored One (a respectful title for the Buddha)! Save me, World Honored One! Save me, Sugata (Buddha's title)! Save me, Sugata! We only wish that the World Honored One would save me, save me. We only wish that the Sugata would save me, save me. I was originally beautiful in appearance, but now I am so old and ugly. World Honored One! I would rather hear the names of hundreds of millions of Buddhas than hear the name of Manjushri (a Bodhisattva) once. Why is that? Because when I hear the name of Manjushri, I feel great fear, panic, and fear of losing my position. I am now so afraid of losing my position.' At that time, the World Honored One said to Mara Papiyas: 'Why do you say such things? The names of hundreds of millions of Buddhas do not bring benefit to all sentient beings; they have not done so in the past, they do not do so now, and they will not do so in the future. However, Manjushri always brings benefit to all sentient beings—he has done so, he is doing so, and he will do so in the future—he matures sentient beings and ultimately leads them to liberation. Even if you hear the names of hundreds of millions of Buddhas, you will not experience suffering or fear, so why do you say that you do not want to hear the name of Manjushri?' At that time, Mara Papiyas said to the Buddha: 'World Honored One! I am very ashamed of this old body of mine, and I am very afraid. World Honored One! I remember my original form, I remember my original appearance, and I wish to return to my original young body and appearance.' The Buddha said: 'Papiyas! Stay here, stay here. Wait a moment, the Bodhisattva Manjushri will come here. Your current appearance is not your true appearance, and you should abandon it.'

」

爾時，文殊師利童子起彼三昧——無量百千諸天導從，無量百千諸大菩薩、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，百千音樂皆出妙聲，優缽羅花、缽頭摩花、拘物頭花、芬陀利花如雨而下，極大莊嚴娛樂戲樂——來至佛所，頭面禮足，右繞三匝，卻住一面。

爾時，世尊告彼童子文殊師利作如是言：「文殊師利！汝入破壞一切魔軍三昧門耶？」

文殊師利答如來言：「入已，世尊！」

爾時，世尊問童子言：「文殊師利！於何佛所得是三昧？聞此三昧其已久如。」

文殊師利童子答言：「世尊！未發菩提心時，我從彼佛得聞如是三昧法門，我此三昧如是成已。」

世尊問言：「文殊師利！彼佛如來名字何等，說是三昧，汝從彼佛得聞如是三昧法門？」

文殊師利答言：「世尊！乃往過去無量無邊不可思議阿僧祇耶阿僧祇劫有佛出世，號曼陀羅婆花香如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼說如是三昧法門，我從彼佛得聞如是破壞魔軍三昧法門。」

世尊問言：「文殊師利！此三昧門云何而得？」

文殊師利答言：「世尊！有二十法，若菩薩摩訶薩畢竟成就彼二十法得此三昧，能壞魔軍

【現代漢語翻譯】現代漢語譯本當時，文殊師利童子從那個三昧中起身——無數百千諸天引導跟隨，無數百千諸大菩薩、諸龍、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神），百千種音樂都發出美妙的聲音，優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（黃蓮花）、芬陀利花（白蓮花）像雨一樣落下，極其莊嚴，充滿娛樂和嬉戲的氛圍——來到佛陀所在之處，頭面觸地禮拜佛足，右繞佛身三圈，然後退到一旁站立。這時，世尊告訴文殊師利童子，這樣說道：『文殊師利！你進入了能破壞一切魔軍的三昧法門了嗎？』文殊師利回答如來說：『已經進入了，世尊！』這時，世尊問童子說：『文殊師利！你從哪位佛那裡得到這個三昧？聽聞這個三昧有多久了？』文殊師利童子回答說：『世尊！在我還未發菩提心的時候，我從那位佛那裡聽聞了這樣的三昧法門，我的這個三昧就是這樣成就的。』世尊問道：『文殊師利！那位佛如來的名字是什麼？他宣說了這個三昧，你從那位佛那裡聽聞了這樣的三昧法門？』文殊師利回答說：『世尊！在過去無量無邊不可思議阿僧祇耶（極大的數字）阿僧祇劫之前，有一位佛出世，號為曼陀羅婆花香如來（意為曼陀羅花香佛）、應（應供）、正遍知（正等覺）、明行足（智慧和德行圓滿）、善逝（善於去往涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（能調伏眾生的人）、天人師（天和人的導師）、佛、世尊，他宣說了這樣的三昧法門，我從那位佛那裡聽聞了這樣的破壞魔軍三昧法門。』世尊問道：『文殊師利！這個三昧法門是如何得到的？』文殊師利回答說：『世尊！有二十種法，如果菩薩摩訶薩（偉大的菩薩）最終成就了這二十種法，就能得到這個三昧，能夠破壞魔軍。』

【English Translation】 English version At that time, Mañjuśrī (Manjushri) the youth arose from that samadhi (state of meditative consciousness) – countless hundreds of thousands of devas (gods) leading and following, countless hundreds of thousands of great Bodhisattvas, dragons, yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a mythical bird-like creature), kinnaras (a type of celestial musician), mahoragas (a type of great serpent), hundreds of thousands of musical instruments all producing wonderful sounds, utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (yellow lotus), pundarika flowers (white lotus) falling like rain, extremely magnificent, with entertainment and play – came to where the Buddha was, bowed their heads to the ground at his feet, circumambulated him three times to the right, and then stood to one side. At that time, the World Honored One said to the youth Mañjuśrī, saying: 『Mañjuśrī! Have you entered the samadhi gate that destroys all the armies of Mara (demon)?』 Mañjuśrī replied to the Tathagata (Buddha), saying: 『I have entered it, World Honored One!』 At that time, the World Honored One asked the youth, saying: 『Mañjuśrī! From which Buddha did you obtain this samadhi? How long have you heard of this samadhi?』 Mañjuśrī the youth replied, saying: 『World Honored One! Before I generated the Bodhi mind (mind of enlightenment), I heard such a samadhi dharma gate from that Buddha, and my samadhi was thus accomplished.』 The World Honored One asked: 『Mañjuśrī! What is the name of that Buddha Tathagata? He spoke of this samadhi, and from that Buddha did you hear such a samadhi dharma gate?』 Mañjuśrī replied, saying: 『World Honored One! In the past, countless, boundless, inconceivable asamkhyeya (a very large number) asamkhyeya kalpas (eons), a Buddha appeared in the world, named Mandārava Flower Fragrance Tathagata (meaning the Buddha of Mandarava Flower Fragrance), Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one), Vidyācaraṇasaṃpanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇām (teacher of gods and men), Buddha, Bhagavan (World Honored One). He spoke of such a samadhi dharma gate, and from that Buddha I heard such a samadhi dharma gate that destroys the armies of Mara.』 The World Honored One asked: 『Mañjuśrī! How is this samadhi gate obtained?』 Mañjuśrī replied, saying: 『World Honored One! There are twenty dharmas (qualities), if a Bodhisattva Mahasattva (great Bodhisattva) ultimately accomplishes these twenty dharmas, they will obtain this samadhi and be able to destroy the armies of Mara.』

。何等二十？世尊！所謂菩薩破壞貪慾、破壞貪心，破壞瞋恚、破壞瞋心，破壞愚癡、破壞癡心，破壞嫉妒、破壞嫉心，破壞憍慢、破壞慢心，破壞垢惡、破壞垢心，破壞熱惱、破壞熱心，破壞想念、破壞想心，破壞見著、破壞見心，破壞分別、破壞分別心，破壞取著、破壞取心，破壞執著、破壞執心，破壞取相、破壞相心，破壞有法、破壞有心，破壞常法、破壞常心，破壞斷法、破壞斷心，破壞陰法、破壞陰心，破壞界法、破壞界心，破壞入法、破壞入心，破壞三界、破壞三界心。如是二十，菩薩若能畢竟成就此二十法，得此三昧。

「複次，世尊！有四種法，若菩薩摩訶薩畢竟成就彼四種法，得此三昧。何等為四？一者、清凈心，二者、不諂曲心，三者、深心，四者、一切施與；如是四法。菩薩若能畢竟成就此四種法，得此三昧。

「復有四法，若菩薩摩訶薩畢竟成就彼四種法，得此三昧。何等為四？一者、不違于信，二者、畢竟實語，三者、隨順想行，四者、不取一切法；是為四法。

「復有四法，若菩薩摩訶薩畢竟成就彼四種法，得此三昧。何等為四？一者、親近善知識，二者、正念思惟，三者、如法修行，四者、不與惡人相隨；是為四法。

「復有四法，若菩薩摩訶薩畢竟成就彼

【現代漢語翻譯】現代漢語譯本：「世尊，什麼是二十種（菩薩需要破壞的）？世尊，就是菩薩破壞貪慾、破壞貪心，破壞瞋恚（chēn huì，憤怒）、破壞瞋心，破壞愚癡（yú chī，無明）、破壞癡心，破壞嫉妒、破壞嫉心，破壞憍慢（jiāo màn，驕傲自大）、破壞慢心，破壞垢惡（gòu è，污穢的惡行）、破壞垢心，破壞熱惱（rè nǎo，煩躁不安）、破壞熱心，破壞想念、破壞想心，破壞見著（jiàn zhuó，執著于所見）、破壞見心，破壞分別、破壞分別心，破壞取著（qǔ zhuó，執取不捨）、破壞取心，破壞執著（zhí zhuó，固執己見）、破壞執心，破壞取相（qǔ xiàng，執著于外在表象）、破壞相心，破壞有法（yǒu fǎ，執著于存在的事物）、破壞有心，破壞常法（cháng fǎ，執著于永恒不變的事物）、破壞常心，破壞斷法（duàn fǎ，執著于斷滅的事物）、破壞斷心，破壞陰法（yīn fǎ，執著於五蘊）、破壞陰心，破壞界法（jiè fǎ，執著於十八界）、破壞界心，破壞入法（rù fǎ，執著於十二入）、破壞入心，破壞三界（sān jiè，欲界、色界、無色界）、破壞三界心。這二十種，菩薩如果能夠徹底成就這二十種法，就能得到這個三昧（sān mèi，禪定）。「再者，世尊！有四種法，如果菩薩摩訶薩（pú sà mó hē sà，大菩薩）能夠徹底成就這四種法，就能得到這個三昧。哪四種呢？第一是清凈心，第二是不諂曲心，第三是深心，第四是一切施與；這就是四種法。菩薩如果能夠徹底成就這四種法，就能得到這個三昧。「還有四種法，如果菩薩摩訶薩能夠徹底成就這四種法，就能得到這個三昧。哪四種呢？第一是不違背于信，第二是畢竟真實語，第三是隨順想行，第四是不執取一切法；這就是四種法。「還有四種法，如果菩薩摩訶薩能夠徹底成就這四種法，就能得到這個三昧。哪四種呢？第一是親近善知識，第二是正念思惟，第三是如法修行，第四是不與惡人相隨；這就是四種法。「還有四種法，如果菩薩摩訶薩能夠徹底成就這四種法，就能得到這個三昧。

【English Translation】 English version: 『What are the twenty, World Honored One? World Honored One, it is when a Bodhisattva destroys greed, destroys the mind of greed; destroys anger, destroys the mind of anger; destroys ignorance, destroys the mind of ignorance; destroys jealousy, destroys the mind of jealousy; destroys arrogance, destroys the mind of arrogance; destroys defilement, destroys the mind of defilement; destroys agitation, destroys the mind of agitation; destroys thoughts, destroys the mind of thoughts; destroys attachment to seeing, destroys the mind of seeing; destroys discrimination, destroys the mind of discrimination; destroys grasping, destroys the mind of grasping; destroys clinging, destroys the mind of clinging; destroys attachment to characteristics, destroys the mind of characteristics; destroys attachment to existence, destroys the mind of existence; destroys attachment to permanence, destroys the mind of permanence; destroys attachment to annihilation, destroys the mind of annihilation; destroys attachment to the aggregates (skandhas), destroys the mind of aggregates; destroys attachment to the realms (dhatus), destroys the mind of realms; destroys attachment to the sense bases (ayatanas), destroys the mind of sense bases; destroys attachment to the three realms, destroys the mind of the three realms. These are the twenty. If a Bodhisattva can completely accomplish these twenty dharmas, he will attain this samadhi (meditative absorption).』『Furthermore, World Honored One, there are four dharmas. If a Bodhisattva Mahasattva (great Bodhisattva) completely accomplishes these four dharmas, he will attain this samadhi. What are the four? First, a pure mind; second, a non-deceitful mind; third, a profound mind; fourth, giving everything away. These are the four dharmas. If a Bodhisattva can completely accomplish these four dharmas, he will attain this samadhi.』『Furthermore, there are four dharmas. If a Bodhisattva Mahasattva completely accomplishes these four dharmas, he will attain this samadhi. What are the four? First, not going against faith; second, speaking the absolute truth; third, following thoughts and actions; fourth, not grasping at any dharma. These are the four dharmas.』『Furthermore, there are four dharmas. If a Bodhisattva Mahasattva completely accomplishes these four dharmas, he will attain this samadhi. What are the four? First, associating with good teachers; second, right mindfulness and contemplation; third, practicing according to the Dharma; fourth, not associating with evil people. These are the four dharmas.』『Furthermore, there are four dharmas. If a Bodhisattva Mahasattva completely accomplishes these four dharmas, he will attain this samadhi.』

四種法，得此三昧。何等為四？謂不缺戒、不穿漏戒、不依止戒、不濁戒等；是為四法。

「復有四法，若菩薩摩訶薩畢竟成就彼四種法，得此三昧。何等為四？一者、舍聲聞心，二者、不受辟支佛心，三者、堪忍住持，四者、不捨眾生；是為四法。

「復有四法，若菩薩摩訶薩畢竟成就彼四種法，得此三昧。何等為四？一者、修習空法，不取丈夫；二者、修習無相，不取于相；三者、修習無愿，不取願心；四者、心不貪著，一切能捨；是為四法。

「世尊！菩薩摩訶薩畢竟成就如是法門，是故得此破壞魔軍三昧法門。如是，世尊！彼曼陀羅婆華香如來說此三昧門。我從彼佛得聞如是三昧門已，復有如來號一切珠寶電蔽日月光如來、應、正遍知，我于彼佛聞此三昧，具足成就。彼佛說此三昧門時，彼眾會中十千菩薩皆得成就此三昧門。」

爾時，長老舍利弗白佛言：「世尊！希有，世尊！今此童子文殊師利乃能善得此三昧門，既成就此三昧門已，令魔波旬得此衰變。」

爾時，世尊即告尊者舍利弗言：「于意云何？汝舍利弗見此三千大千世界魔波旬如是變者，勿作是見。何以故？舍利弗！如是，十方恒河沙等諸佛世界彼魔波旬，一切皆悉如是衰變，悉是文殊師利童子威力所作。」

【現代漢語翻譯】現代漢語譯本有四種法，可以獲得這種三昧（samadhi，禪定）。哪四種呢？就是不缺戒（sila，戒律）、不漏戒、不依止戒、不污染戒等；這就是四種法。又有四種法，如果菩薩摩訶薩（bodhisattva mahasattva，大菩薩）最終成就這四種法，就能獲得這種三昧。哪四種呢？第一，捨棄聲聞（sravaka，小乘）之心；第二，不接受辟支佛（pratyekabuddha，緣覺）之心；第三，堪能忍受住持；第四，不捨棄眾生；這就是四種法。又有四種法，如果菩薩摩訶薩最終成就這四種法，就能獲得這種三昧。哪四種呢？第一，修習空法（sunyata，空性），不執著于丈夫（purusa，補特伽羅，指代自我）；第二，修習無相（animitta，無相），不執著于相；第三，修習無愿（apranihita，無愿），不執著于願心；第四，心不貪著，一切都能捨棄；這就是四種法。世尊！菩薩摩訶薩最終成就這樣的法門，所以才能獲得這種破壞魔軍的三昧法門。是的，世尊！那曼陀羅婆華香如來（Mandāravapuspa-gandha Tathāgata）宣說了這個三昧門。我從那位佛那裡聽聞了這個三昧門后，又有一位如來，號為一切珠寶電蔽日月光如來（Sarvaratna-vidyud-abhibhūta-sūrya-candra-prabha Tathāgata）、應、正遍知（arhat, samyak-sambuddha），我從那位佛那裡聽聞了這個三昧，具足成就。那位佛宣說這個三昧門時，他所在的法會中有十千菩薩都獲得了這個三昧門。這時，長老舍利弗（Sariputra）對佛說：『世尊！稀有啊，世尊！現在這個童子文殊師利（Manjusri）竟然能夠善巧地獲得這個三昧門，既然成就了這個三昧門，就使得魔波旬（Mara Papiyas）遭受這樣的衰敗。』這時，世尊就告訴尊者舍利弗說：『你認為如何？你舍利弗看到這三千大千世界（trisahasra-maha-sahasra-lokadhatu）的魔波旬如此衰敗，不要這樣認為。為什麼呢？舍利弗！像這樣，十方恒河沙數（ganga-nadi-valuka）的諸佛世界，那些魔波旬，一切都像這樣衰敗，都是文殊師利童子的威力所為。』

【English Translation】 English version There are four dharmas by which one attains this samadhi. What are the four? They are: not lacking in precepts (sila), not having precepts leak, not relying on precepts, and not defiling precepts; these are the four dharmas. Again, there are four dharmas, if a Bodhisattva Mahasattva (great bodhisattva) ultimately accomplishes these four dharmas, they will attain this samadhi. What are the four? First, abandoning the mind of a Sravaka (hearer); second, not accepting the mind of a Pratyekabuddha (solitary buddha); third, being able to endure and uphold; fourth, not abandoning sentient beings; these are the four dharmas. Again, there are four dharmas, if a Bodhisattva Mahasattva ultimately accomplishes these four dharmas, they will attain this samadhi. What are the four? First, cultivating emptiness (sunyata), not grasping at a self (purusa); second, cultivating the signless (animitta), not grasping at signs; third, cultivating the wishless (apranihita), not grasping at the mind of wishing; fourth, the mind is not greedy, and one can give up everything; these are the four dharmas. World Honored One! A Bodhisattva Mahasattva ultimately accomplishes such dharmas, therefore they attain this samadhi of destroying the armies of Mara. Yes, World Honored One! That Mandāravapuspa-gandha Tathāgata (the Thus Come One of Mandarava Flower Fragrance) spoke of this samadhi gate. After I heard this samadhi gate from that Buddha, there was another Tathagata, named Sarvaratna-vidyud-abhibhūta-sūrya-candra-prabha Tathāgata (the Thus Come One of All Jewels, Lightning, Overpowering the Sun and Moon Light), Arhat, Samyak-sambuddha, I heard this samadhi from that Buddha and fully accomplished it. When that Buddha spoke of this samadhi gate, ten thousand Bodhisattvas in that assembly all attained this samadhi gate. At that time, the elder Sariputra said to the Buddha: 'World Honored One! It is rare, World Honored One! Now this youth Manjusri is able to skillfully attain this samadhi gate, and since he has accomplished this samadhi gate, he has caused Mara Papiyas to suffer such decline.' At that time, the World Honored One then said to the venerable Sariputra: 'What do you think? You, Sariputra, seeing the Mara Papiyas of this three-thousand great thousand world (trisahasra-maha-sahasra-lokadhatu) in such a state of decline, do not think like that. Why? Sariputra! Like this, in the Buddha worlds as numerous as the sands of the Ganges River (ganga-nadi-valuka) in the ten directions, those Mara Papiyas, all are in such a state of decline, and it is all due to the power of the youth Manjusri.'

爾時，世尊如是說已，復告文殊師利童子作如是言：「文殊師利！止汝神力所入三昧，令魔波旬還復前色，如本具足。」

爾時，文殊師利童子即止神力。時魔波旬一切前色皆悉還復，如本具足。

爾時，文殊師利童子問魔波旬，作如是言：「魔波旬！何處波旬眼？何處眼想？何處眼著？何處眼相？何處眼攀緣？何處眼障礙？何處眼憶念？何處眼我？何處眼依止？何處眼喜樂？何處眼戲論？何處眼我所？何處眼護？何處眼修？何處眼取？何處眼舍？何處眼分別？何處眼思量？何處眼決定？何處眼滅？何處眼生？何處眼執？何處眼來？如是等法是汝境界、魔業妨礙，如是至意，應如是知，色乃至法，應如是知。

「何處，波旬！非眼？非眼想？非眼著？非眼相？非眼攀緣？非眼障礙？非眼憶念？非眼我？非眼依止？非眼喜樂？非眼戲論？非眼我所？非眼護？非眼修？非眼取？非眼舍？非眼分別？非眼思量？非眼決定？非眼滅？非眼生？非眼執？非眼來？如是等法非汝境界，汝于其中無主、無力、無自在、非自在取，如是至意，應如是知，色乃至法，應如是知。」

爾時，文殊師利童子如如法說，彼魔眾中十千魔眾發阿耨多羅三藐三菩提心，魔之眷屬八萬四千遠塵離垢得法眼凈。

爾

【現代漢語翻譯】現代漢語譯本：

那時，世尊這樣說完后，又告訴文殊師利童子說：『文殊師利！停止你以神通力所入的三昧（專注的禪定狀態），讓魔波旬恢復原來的樣子，像他原本那樣完整。』那時，文殊師利童子立即停止了神通力。當時，魔波旬的一切原貌都恢復了，像他原本那樣完整。那時，文殊師利童子問魔波旬，這樣說道：『魔波旬！哪裡是波旬的眼？哪裡是眼的想法？哪裡是眼的執著？哪裡是眼的表象？哪裡是眼的攀緣？哪裡是眼的障礙？哪裡是眼的憶念？哪裡是眼的「我」？哪裡是眼的依止？哪裡是眼的喜樂？哪裡是眼的戲論？哪裡是眼的「我所」？哪裡是眼的守護？哪裡是眼的修行？哪裡是眼的獲取？哪裡是眼的捨棄？哪裡是眼的分別？哪裡是眼的思量？哪裡是眼的決定？哪裡是眼的滅？哪裡是眼的生？哪裡是眼的執取？哪裡是眼的來？像這些法都是你的境界、魔的業障妨礙，應該這樣至心領會，色乃至法，都應該這樣領會。』『哪裡，波旬！不是眼？不是眼的想法？不是眼的執著？不是眼的表象？不是眼的攀緣？不是眼的障礙？不是眼的憶念？不是眼的「我」？不是眼的依止？不是眼的喜樂？不是眼的戲論？不是眼的「我所」？不是眼的守護？不是眼的修行？不是眼的獲取？不是眼的捨棄？不是眼的分別？不是眼的思量？不是眼的決定？不是眼的滅？不是眼的生？不是眼的執取？不是眼的來？像這些法不是你的境界，你在其中沒有主宰、沒有力量、沒有自在、不是自在的執取，應該這樣至心領會，色乃至法，都應該這樣領會。』那時，文殊師利童子如法宣說，那些魔眾中有十千魔眾發起了阿耨多羅三藐三菩提心（無上正等正覺之心），魔的眷屬八萬四千人遠離塵垢，得到了法眼凈（清凈的智慧之眼）。

【English Translation】 English version:

At that time, after the World Honored One had spoken thus, he further said to the youth Manjushri: 'Manjushri! Cease your samadhi (a state of meditative concentration) entered by your spiritual power, and let Mara Papiyas return to his former appearance, as he was originally complete.' At that time, the youth Manjushri immediately ceased his spiritual power. Then, all of Mara Papiyas's former appearances were restored, as he was originally complete. At that time, the youth Manjushri asked Mara Papiyas, saying: 'Mara Papiyas! Where is Papiyas's eye? Where is the thought of the eye? Where is the attachment to the eye? Where is the appearance of the eye? Where is the clinging of the eye? Where is the obstruction of the eye? Where is the recollection of the eye? Where is the 'I' of the eye? Where is the reliance of the eye? Where is the joy of the eye? Where is the play of the eye? Where is the 'mine' of the eye? Where is the protection of the eye? Where is the practice of the eye? Where is the grasping of the eye? Where is the relinquishing of the eye? Where is the discrimination of the eye? Where is the deliberation of the eye? Where is the determination of the eye? Where is the cessation of the eye? Where is the arising of the eye? Where is the grasping of the eye? Where is the coming of the eye? Such dharmas are your realm, the hindrances of Mara's karma. You should understand this with utmost sincerity. Form and all dharmas should be understood in this way.' 'Where, Papiyas! is not the eye? Not the thought of the eye? Not the attachment to the eye? Not the appearance of the eye? Not the clinging of the eye? Not the obstruction of the eye? Not the recollection of the eye? Not the 'I' of the eye? Not the reliance of the eye? Not the joy of the eye? Not the play of the eye? Not the 'mine' of the eye? Not the protection of the eye? Not the practice of the eye? Not the grasping of the eye? Not the relinquishing of the eye? Not the discrimination of the eye? Not the deliberation of the eye? Not the determination of the eye? Not the cessation of the eye? Not the arising of the eye? Not the grasping of the eye? Not the coming of the eye? Such dharmas are not your realm. In them, you have no mastery, no power, no freedom, no grasping of freedom. You should understand this with utmost sincerity. Form and all dharmas should be understood in this way.' At that time, as the youth Manjushri spoke according to the Dharma, ten thousand of the Mara assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and eighty-four thousand of Mara's retinue were purified of defilements and obtained the pure Dharma eye (the pure eye of wisdom).

時，長老摩訶迦葉白佛言：「世尊！我欲得見文殊師利童子並彼菩薩摩訶薩。何以故？世尊！如是善人難可得見。」

爾時，世尊語文殊師利童子言：「文殊師利！汝現十方諸來菩薩摩訶薩身，此會大眾渴仰欲見。」

爾時，文殊師利童子語諸菩薩——名法菩薩、希有日光菩薩、魔杖菩薩、妙音菩薩、定惡菩薩、寂治菩薩、勝治菩薩、法王吼菩薩——語如是等無量菩薩摩訶薩言：「各各現汝童子本身，如汝各各自佛世界諸菩薩身。」

文殊師利如是說已，爾時彼諸菩薩等起彼三昧。起三昧已，各示本身，一切皆見彼大眾中，有菩薩身等須彌山，有菩薩身八萬由旬，有菩薩身百千由旬，有菩薩身九十、八十、七十、六十、五十、四十、三十、二十、十千由旬，復有菩薩摩訶薩身一千由旬，有菩薩身五百由旬，有菩薩身一百由旬，有菩薩身五十由旬、四十由旬、三十由旬、二十由旬、十由旬者、有五由旬、至一由旬，復有菩薩摩訶薩身如此娑婆世界眾生三肘半身，自有菩薩示如是身。當爾之時，此處三千大千世界無有空地如擲杖處，一切悉遍勝菩薩摩訶薩集。彼諸菩薩摩訶薩等放大光明，遍照十方億千諸佛如來世界。

爾時，文殊師利童子從座而起，整服左肩、右膝著地，攝身圓坐，向佛合掌，

【現代漢語翻譯】現代漢語譯本：當時，長老摩訶迦葉對佛說：『世尊！我想要見到文殊師利童子（智慧的象徵）以及那些菩薩摩訶薩（偉大的菩薩）。為什麼呢？世尊！像這樣的善人很難得見到。』那時，世尊對文殊師利童子說：『文殊師利！你顯現十方前來此地的菩薩摩訶薩的身形，這裡的眾人渴望見到他們。』當時，文殊師利童子對諸位菩薩——名為法菩薩、希有日光菩薩、魔杖菩薩、妙音菩薩、定惡菩薩、寂治菩薩、勝治菩薩、法王吼菩薩——對這些無量菩薩摩訶薩說：『各自顯現你們童子本來的身形，就像你們各自在佛世界中的菩薩身形一樣。』文殊師利這樣說完之後，那時那些菩薩們都從他們的三昧（禪定）中起身。起身之後，各自顯現本來的身形，所有人都看到，在那大眾之中，有的菩薩身形像須彌山（佛教中的聖山）一樣高大，有的菩薩身形有八萬由旬（古印度長度單位），有的菩薩身形有百千由旬，有的菩薩身形有九十、八十、七十、六十、五十、四十、三十、二十、十千由旬，還有菩薩摩訶薩身形有一千由旬，有的菩薩身形有五百由旬，有的菩薩身形有一百由旬，有的菩薩身形有五十由旬、四十由旬、三十由旬、二十由旬、十由旬，有的有五由旬，甚至有一由旬，還有菩薩摩訶薩的身形像這個娑婆世界（我們所處的世界）眾生的三肘半身（普通人的身高），各自有菩薩顯現這樣的身形。當時，這個三千大千世界沒有空地，如同投擲木杖的地方，全部都遍佈著殊勝的菩薩摩訶薩的聚集。那些菩薩摩訶薩們放出大光明，遍照十方億千諸佛如來的世界。那時，文殊師利童子從座位上起身，整理好衣服，左肩袒露，右膝著地，收攝身體，端正坐好，向佛合掌。

【English Translation】 English version: At that time, the elder Mahākāśyapa said to the Buddha, 『World Honored One! I wish to see Mañjuśrī Kumārabhūta (the embodiment of wisdom) and those Bodhisattva Mahāsattvas (great Bodhisattvas). Why is that? World Honored One! Such virtuous beings are difficult to see.』 Then, the World Honored One said to Mañjuśrī Kumārabhūta, 『Mañjuśrī! Manifest the forms of the Bodhisattva Mahāsattvas who have come from the ten directions, for this assembly is eager to see them.』 At that time, Mañjuśrī Kumārabhūta spoke to the Bodhisattvas—named Dharma Bodhisattva, Rare Sunlight Bodhisattva, Magic Staff Bodhisattva, Wonderful Sound Bodhisattva, Settled Evil Bodhisattva, Tranquil Cure Bodhisattva, Victorious Cure Bodhisattva, Dharma King's Roar Bodhisattva—and to these countless Bodhisattva Mahāsattvas, saying, 『Each of you manifest your original form as a youth, just as your Bodhisattva forms are in your respective Buddha worlds.』 After Mañjuśrī had spoken thus, then those Bodhisattvas arose from their samādhi (meditative absorption). Having arisen from samādhi, they each manifested their original forms, and everyone saw that among the assembly, some Bodhisattvas had bodies as tall as Mount Sumeru (the sacred mountain in Buddhism), some had bodies of eighty thousand yojanas (an ancient Indian unit of distance), some had bodies of a hundred thousand yojanas, some had bodies of ninety, eighty, seventy, sixty, fifty, forty, thirty, twenty, ten thousand yojanas, and there were also Bodhisattva Mahāsattvas with bodies of one thousand yojanas, some with bodies of five hundred yojanas, some with bodies of one hundred yojanas, some with bodies of fifty yojanas, forty yojanas, thirty yojanas, twenty yojanas, ten yojanas, some with five yojanas, even down to one yojana, and there were also Bodhisattva Mahāsattvas with bodies like the three and a half cubit bodies (average human height) of the beings in this Sahā world (the world we live in), each Bodhisattva manifesting such a form. At that time, there was no empty space in this three thousand great thousand world, not even enough to throw a stick, as it was entirely filled with the assembly of the supreme Bodhisattva Mahāsattvas. Those Bodhisattva Mahāsattvas emitted great light, illuminating the worlds of billions of Buddhas Tathāgatas in the ten directions. Then, Mañjuśrī Kumārabhūta arose from his seat, adjusted his robes, bared his left shoulder, knelt on his right knee, composed his body, sat upright, and joined his palms towards the Buddha.

白言：「世尊！我問如來、應、正遍知一面方處。如是，世尊！我於今者欲少問難，愿為解說。」

佛言：「文殊師利！如來、應、正遍知恣汝所問。文殊師利！隨意問難，我能解說令汝心喜。」爾時，文殊師利童子、一切眾會至心靜聽。

文殊師利言：「世尊！所言菩薩摩訶薩者，為何謂耶？以何義故得言菩薩摩訶薩乎？」

佛告文殊師利童子作如是言：「文殊師利！所言菩薩摩訶薩者，一切法覺得言菩薩摩訶薩也。文殊師利！一切法者，言語所說，彼菩薩覺。文殊師利！如此菩薩眼覺、耳覺、鼻覺、舌覺、身覺、意覺。文殊師利！如此菩薩何者眼覺？何者耳、鼻、舌、身、意覺？文殊師利！如此菩薩眼本性空覺，非有我覺；分別耳、鼻、舌、身、意等本性空覺，非有我覺；分別色、聲、香、味、觸、法本性空覺，非有我覺。

「複次，文殊師利！所言菩薩摩訶薩者，五取陰覺。何等法覺？所謂空覺、無相覺、無愿覺、無染覺、寂靜覺、遠離覺、無物覺、無體覺、不動覺、不生覺、不來覺、不去覺、無有覺、無主覺、無記覺、無知覺、無見覺、無人知覺、無戲論覺、無我覺、分別起覺、無分別起覺、因緣生覺、如幻覺、如夢覺、如焰覺、如響覺、如芭蕉堅覺、不久堅覺、無物空覺。

【現代漢語翻譯】現代漢語譯本：白（一位菩薩的名字）說道：『世尊！我想請問如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）關於一個方面的問題。是的，世尊！我現在想稍微請教一些問題，希望您能為我解答。』佛陀說：『文殊師利（Manjushri）！如來、應、正遍知允許你提問。文殊師利！隨意提問吧，我能解答並讓你心生歡喜。』當時，文殊師利童子和所有在場的人都專心靜聽。文殊師利說：『世尊！所說的菩薩摩訶薩（Bodhisattva-Mahasattva），是什麼意思呢？因為什麼緣故被稱為菩薩摩訶薩呢？』佛陀告訴文殊師利童子說：『文殊師利！所說的菩薩摩訶薩，是因為覺悟一切法而被稱為菩薩摩訶薩。文殊師利！一切法，是指言語所能表達的，菩薩能覺悟到。文殊師利！這樣的菩薩能覺悟到眼、耳、鼻、舌、身、意。文殊師利！這樣的菩薩如何覺悟眼？如何覺悟耳、鼻、舌、身、意？文殊師利！這樣的菩薩覺悟到眼的本性是空，沒有我的存在；分別覺悟到耳、鼻、舌、身、意的本性是空，沒有我的存在；分別覺悟到色、聲、香、味、觸、法的本性是空，沒有我的存在。』『再者，文殊師利！所說的菩薩摩訶薩，是覺悟五取陰（Panca-skandha）。覺悟哪些法呢？所謂覺悟到空、無相、無愿、無染、寂靜、遠離、無物、無體、不動、不生、不來、不去、無有、無主、無記、無知、無見、無人知、無戲論、無我、分別起、無分別起、因緣生、如幻、如夢、如焰、如響、如芭蕉堅、不久堅、無物空。』

【English Translation】 English version: Bai (a Bodhisattva's name) said, 'World Honored One! I wish to ask the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) about one aspect. Yes, World Honored One! I now wish to ask a few questions, and I hope you will explain them for me.' The Buddha said, 'Manjushri! The Tathagata, Arhat, Samyaksambuddha allows you to ask. Manjushri! Ask whatever you wish, I can explain and make your heart happy.' At that time, the youth Manjushri and all those present listened attentively. Manjushri said, 'World Honored One! What is meant by the term Bodhisattva-Mahasattva? For what reason is one called a Bodhisattva-Mahasattva?' The Buddha told the youth Manjushri, saying, 'Manjushri! The term Bodhisattva-Mahasattva refers to one who is enlightened to all dharmas. Manjushri! All dharmas are what can be expressed by language, and the Bodhisattva is enlightened to them. Manjushri! Such a Bodhisattva is enlightened to the eye, ear, nose, tongue, body, and mind. Manjushri! How does such a Bodhisattva become enlightened to the eye? How does one become enlightened to the ear, nose, tongue, body, and mind? Manjushri! Such a Bodhisattva is enlightened to the fact that the nature of the eye is empty, without a self; separately enlightened to the fact that the nature of the ear, nose, tongue, body, and mind is empty, without a self; separately enlightened to the fact that the nature of form, sound, smell, taste, touch, and dharma is empty, without a self.' 'Furthermore, Manjushri! The term Bodhisattva-Mahasattva refers to the enlightenment of the five aggregates (Panca-skandha). What dharmas are enlightened? Namely, enlightenment to emptiness, signlessness, wishlessness, non-attachment, tranquility, detachment, non-existence, non-substantiality, immobility, non-arising, non-coming, non-going, non-being, non-mastery, non-marking, non-knowing, non-seeing, non-knowing by others, non-conceptualization, non-self, arising from discrimination, non-arising from discrimination, arising from conditions, like an illusion, like a dream, like a flame, like an echo, like the firmness of a banana tree, not long-lasting firmness, and emptiness of non-existence.'

「複次，文殊師利！所言菩薩摩訶薩者，貪、瞋、癡覺。云何而覺？從分別起貪、瞋、癡，覺彼分別空，非有、無體、非戲論、非記覺。

「複次，文殊師利！所言菩薩摩訶薩者，謂欲界覺、色界、無色界覺。云何而覺？無我行，名空遠離覺。

「複次，文殊師利！所言菩薩摩訶薩者，眾生行覺。云何而覺？謂此眾生欲行、瞋行、癡行平等，平等行故，善知行覺。彼覺覺已，如如法說，令彼眾生如如解脫。

「複次，文殊師利！所言菩薩摩訶薩者，一切眾生覺。云何而覺？一切眾生唯空有名，不離彼名更有眾生，一切眾生即一眾生，彼眾生者非是眾生。若如是知不分別者，得言菩薩摩訶薩也。

「菩薩何等一切法覺？彼覺菩提得言菩薩。覺眼、耳空，心不分別我，如是覺得言菩薩。覺鼻、舌空，心不分別我，如是覺得言菩薩。智慧覺、身覺意本空，覺已而說，得言菩薩。覺色、聲、香、味、觸、意樂一切皆空，得言菩薩。覺色、想、受、行本性空、覺識如幻，得言菩薩。五陰如夢，一相無相，不取我覺，得言菩薩。內法不生，不戲論覺，有為名說，彼名無物，覺貪慾、恚分別心生；彼不分別，常空無物；癡分別生，分別因生、因見而生，不得彼見；覺三界空、一切無主、非少物行，得言菩

薩。未過欲界分別中起，色、無色界一切無主，少行眾生，黠慧皆覺如是欲行、瞋行、癡行。一切眾生即一眾生，彼眾生無覺法無念，一切法生，顛倒心覺。覺不實相，一切智慧于中生善，乃無一聲可憶可樂，無障礙相隨行而行，菩薩如是得言菩薩。舍自身肉，無所依止，次第覺知，得言菩薩。得彼岸戒、無念佛戒，若物不生則不和合，普慈眾生，眾生不取。覺已，利益故說大慈，住精進處，思有為行，覺世間空。是菩提上禪有依止，非黠慧禪無處攀緣。是黠慧禪修般若刀、割煩惱見，觀察法性非壞、非割。」

爾時，文殊師利童子白佛言：「世尊！菩薩初發菩提心者，云何說言初發心耶？以何義故名初發心？」

佛言：「文殊師利！何等菩薩正觀三界，一切想生？如是得言初發心者？」

文殊師利言：「世尊！如我解佛所說義者，貪生、瞋生、愚癡心生，得言菩薩初發心者。」

善住意天子語文殊師利童子言：「文殊師利！若使菩薩初發心時有貪慾、恚、愚癡生者，毛道凡夫皆有初心，應名菩薩。何以故？以取貪、恚、愚癡生故。」

文殊師利言：「不爾。天子！毛道凡夫貪慾、恚、癡無力能生。何以故？天子！諸佛如來、緣覺、聲聞、不退菩薩，貪、恚、癡生。」

天子問

【現代漢語翻譯】現代漢語譯本：薩（意為一切）！在未超越欲界分別的境界中，色（物質）、無（空性）等一切都無主宰，只有少數眾生能夠覺悟到，那些有智慧的人都能覺察到諸如欲行、瞋行、癡行。一切眾生實際上是一個整體，他們沒有覺知和念頭，一切法由此而生，他們的心顛倒錯亂。覺悟到這些不真實的現象，一切智慧從中產生善，乃至沒有一絲一毫可以回憶或喜樂的，沒有障礙地隨順因緣而行，這樣的菩薩才能被稱為菩薩。他們捨棄自身的肉體，不執著于任何事物，次第覺知，才能被稱為菩薩。他們獲得彼岸的戒律、無念的佛戒，如果事物不生起，就不會有和合，他們普遍慈愛眾生，眾生也不被他們所執取。覺悟之後，爲了利益眾生而宣說大慈，安住于精進之處，思考有為之行，覺悟到世間是空性的。這是菩提之上的禪定，有所依止，而不是那些沒有智慧的禪定，無處攀緣。有智慧的禪定是修習般若之刀，割斷煩惱的見解，觀察法性，既不破壞也不割裂。這時，文殊師利童子向佛陀請教說：『世尊！菩薩初發菩提心，是如何被稱為初發心的呢？以什麼意義稱為初發心呢？』佛陀回答說：『文殊師利！什麼樣的菩薩能夠正確地觀察三界，一切念頭生起？這樣才能被稱為初發心呢？』文殊師利說：『世尊！依我理解佛陀所說的意義，貪心、瞋心、愚癡心生起，才能被稱為菩薩初發心。』善住意天子對文殊師利童子說：『文殊師利！如果菩薩初發心時有貪慾、嗔恨、愚癡生起，那麼那些凡夫俗子也都有初心，應該被稱為菩薩了。為什麼呢？因為他們也有貪、嗔、癡的生起。』文殊師利說：『不是這樣的，天子！凡夫俗子的貪慾、嗔恨、愚癡沒有力量生起。為什麼呢？天子！諸佛如來、緣覺、聲聞、不退轉的菩薩，他們的貪、嗔、癡生起是有力量的。』天子問：

【English Translation】 English version: Sa (meaning all)! In the realm before transcending the distinctions of the desire realm, form (materiality), non-being (emptiness), and everything else are without a master. Only a few beings are able to awaken to this, and those with wisdom can perceive the actions of desire, anger, and delusion. All beings are essentially one, without awareness or thought, from which all phenomena arise, and their minds are inverted. Awakening to these unreal phenomena, all wisdom arises from goodness, to the point where there is nothing to recall or enjoy, and one acts in accordance with conditions without obstruction. Such a Bodhisattva can be called a Bodhisattva. They relinquish their own flesh, without attachment to anything, and through gradual awakening, they can be called a Bodhisattva. They attain the precepts of the other shore, the precepts of the Buddha without thought. If things do not arise, there is no union. They universally love all beings, and beings are not grasped by them. Having awakened, they proclaim great compassion for the benefit of all, dwelling in the place of diligence, contemplating conditioned actions, and realizing the emptiness of the world. This is the meditation above Bodhi, with a basis, not the meditation of those without wisdom, which has nothing to cling to. The meditation of wisdom is to cultivate the Prajna sword, cutting through the views of afflictions, observing the nature of phenomena, which is neither destroyed nor cut. At that time, Manjushri (Bodhisattva of Wisdom) asked the Buddha, 'World Honored One! How is it said that a Bodhisattva has initially aroused the Bodhi mind? What is the meaning of the term 'initial arousal of the mind'?' The Buddha replied, 'Manjushri! What kind of Bodhisattva correctly observes the three realms, and all thoughts arise? Only then can it be said that they have initially aroused the mind?' Manjushri said, 'World Honored One! As I understand the meaning of what the Buddha has said, it is when greed, anger, and delusion arise that it can be said that a Bodhisattva has initially aroused the mind.' The Deva (god) Good Dwelling Mind said to Manjushri, 'Manjushri! If a Bodhisattva has greed, hatred, and delusion arising when they initially arouse the mind, then all ordinary beings would also have an initial mind and should be called Bodhisattvas. Why? Because they also have the arising of greed, hatred, and delusion.' Manjushri said, 'It is not so, Deva! The greed, hatred, and delusion of ordinary beings do not have the power to arise. Why? Deva! The greed, hatred, and delusion of the Buddhas, Pratyekabuddhas (solitary Buddhas), Shravakas (hearers), and non-retreating Bodhisattvas have the power to arise.' The Deva asked:

言：「文殊師利！以何意故如是說耶？如是眾會不解仁者如是言語，皆生疑心。云何云何？」

文殊師利問言：「天子！于意云何？于虛空中鳥行動去，彼鳥跡相得言有行？不得言行？」

天子言：「行。」

文殊師利言：「如是，天子！如說彼相，如是言語我如是說：諸佛如來、緣覺、聲聞、不退菩薩，貪、恚、癡生。天子當知，隨於何處無依止生、無處可取？彼如是生，於何處所無差別生？天子！於何處所無所依止、無處可取、無差別生？不平等生，無跡、無句。不得言跡、不得言句，如是言生；不分別句，如是言生；不他生句，如是言生；無物體句，如是言生；無物說句，如是言生；以不來句，如是言生；以不去句，如是言生；以不生句，如是言生；無受持句，如是言生；以無記句，如是言生；以微塵句，如是言生；無憶念句，如是言生；無物行句，如是言生；不可說句，如是言生；不破壞句，如是言生；以無字句，如是言生；以不執句，如是言生；無阿梨耶句，如是言生；以不取句，如是言生；以不上句，如是言生。天子當知，初心菩薩發菩提心，于如是法不憶念、不觀察、不思量，不起、不見，不聞、不知，不取、不捨，不生、不滅。

「如是，天子！菩薩摩訶薩依止何等？此法

【現代漢語翻譯】現代漢語譯本：有人說：『文殊師利（Manjusri，菩薩名）！你這樣說是何用意呢？在座的各位都不理解你剛才說的話，都產生了疑惑。這是怎麼回事呢？怎麼回事呢？』文殊師利反問道：『天子（Devaputra，此處指天神）！你認為怎麼樣？在虛空中，鳥兒飛過，我們能說鳥兒的痕跡是「有行」嗎？還是不能說「有行」？』天子回答說：『是「行」。』文殊師利說：『是的，天子！就像你所說的鳥的痕跡一樣，我剛才所說的「諸佛如來（Tathagata，佛的稱號）、緣覺（Pratyekabuddha，獨自覺悟者）、聲聞（Sravaka，聽聞佛法而修行者）、不退菩薩（Avinivartaniya Bodhisattva，不會退轉的菩薩）」，他們的貪、嗔、癡也是這樣產生的。天子應當知道，在任何地方，這種產生都是無所依止的，無處可取的。這種產生，在任何地方都是無差別的。天子！在任何地方，這種產生都是無所依止、無處可取、無差別的，是不平等的，沒有痕跡，沒有言語。不能說有痕跡，不能說有言語，只能說「是這樣產生的」；不分別言語，只能說「是這樣產生的」；不是由其他產生，只能說「是這樣產生的」；沒有實體，只能說「是這樣產生的」；沒有事物可說，只能說「是這樣產生的」；不是從未來，只能說「是這樣產生的」；不是從過去，只能說「是這樣產生的」；不是從生，只能說「是這樣產生的」；沒有接受和保持，只能說「是這樣產生的」；是無記的，只能說「是這樣產生的」；像微塵一樣，只能說「是這樣產生的」；沒有憶念，只能說「是這樣產生的」；沒有事物在執行，只能說「是這樣產生的」；不可說，只能說「是這樣產生的」；不會被破壞，只能說「是這樣產生的」；沒有文字，只能說「是這樣產生的」；沒有執著，只能說「是這樣產生的」；沒有阿梨耶識（Alaya-vijnana，第八識），只能說「是這樣產生的」；沒有取，只能說「是這樣產生的」；沒有向上，只能說「是這樣產生的」。天子應當知道，初發心的菩薩發菩提心（Bodhi-citta，覺悟之心），對於這樣的法，不憶念、不觀察、不思量，不起、不見，不聞、不知，不取、不捨，不生、不滅。』『是這樣的，天子！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）依止什麼呢？這個法……』

【English Translation】 English version: Someone said, 'Manjusri! What do you mean by saying this? The assembly here does not understand your words and are all filled with doubt. What is the meaning of this? What is the meaning of this?' Manjusri asked in return, 'Devaputra! What do you think? When a bird flies in the sky, can we say that the bird's tracks are 「having movement」? Or can we not say 「having movement」?' The Devaputra replied, 'It is 「having movement.」' Manjusri said, 'Yes, Devaputra! Just like the bird's tracks you mentioned, the 「Tathagatas, Pratyekabuddhas, Sravakas, and Avinivartaniya Bodhisattvas」 I spoke of earlier, their greed, hatred, and delusion arise in the same way. Devaputra should know that in any place, this arising is without any reliance, and there is nothing to grasp. This arising, in any place, is without any difference. Devaputra! In any place, this arising is without reliance, without anything to grasp, without difference, is unequal, without a trace, without words. One cannot say there is a trace, one cannot say there are words, one can only say 「it arises like this」; without distinguishing words, one can only say 「it arises like this」; not arising from something else, one can only say 「it arises like this」; without substance, one can only say 「it arises like this」; without anything to say, one can only say 「it arises like this」; not from the future, one can only say 「it arises like this」; not from the past, one can only say 「it arises like this」; not from birth, one can only say 「it arises like this」; without receiving and holding, one can only say 「it arises like this」; it is indeterminate, one can only say 「it arises like this」; like dust, one can only say 「it arises like this」; without recollection, one can only say 「it arises like this」; without things moving, one can only say 「it arises like this」; unspeakable, one can only say 「it arises like this」; indestructible, one can only say 「it arises like this」; without letters, one can only say 「it arises like this」; without attachment, one can only say 「it arises like this」; without Alaya-vijnana, one can only say 「it arises like this」; without grasping, one can only say 「it arises like this」; without going up, one can only say 「it arises like this」. Devaputra should know that a Bodhisattva who has just generated the Bodhi-citta, regarding such a Dharma, does not recollect, does not observe, does not contemplate, does not arise, does not see, does not hear, does not know, does not grasp, does not abandon, does not arise, does not cease.』 'It is like this, Devaputra! What does a Bodhisattva-mahasattva rely on? This Dharma...'

界、此平等、此實際、此方便，貪生、瞋生、愚癡心生；眼依止生，如是，乃至意依止生；色無處取生，如是，至識無處取生；名生、色生、因生、一切見行生、無明生、有愛生、乃至十二分因緣流轉生；五欲功德生、三界處生、我我所生，自身生、自身見生、自身根本六十二見生，佛想、法想、僧想生，我想、他想生，地想、水想、火想、風想、空想、識想生，四顛倒生、五蓋生、四識住、八邪、九惱、十不善業道生。天子當知，如是，乃至一切分別、一切不分別、一切分別不分別，一切想、一切戲論，一切求、一切取著、一切喜樂、一切想、一切憶念、一切障礙，菩薩皆生。

「天子！如是法門，如是應知。天子！若於此法不取無喜樂、無處取法，如是言生。」

爾時，世尊讚歎文殊師利童子，作如是言：「善哉，善哉。文殊師利！如是，菩薩何處初發菩提之心。文殊師利！汝已供養恒河沙等諸佛世尊，能如是說。」

爾時，尊者舍利弗白佛言：「世尊！如是。世尊！如此文殊師利童子已說菩薩初發菩提心與得無生法忍，此二心生平等無異。」

佛言：「如是，舍利弗！如汝所說。舍利弗！燃燈如來授我記言：『汝于來世阿僧祇劫當得作佛，號釋迦牟尼如來、應、正遍知。』舍利弗！我

【現代漢語翻譯】現代漢語譯本：

界（dhatu，構成存在的元素）、此平等（samata，平等性）、此實際（bhutata，真實性）、此方便（upaya，方法），貪慾生、嗔恨生、愚癡心生；眼根依止而生，如此，乃至意根依止而生；色（rupa，物質現象）無處可取而生，如此，乃至識（vijnana，意識）無處可取而生；名（nama，精神現象）生、色生、因（hetu，原因）生、一切見解和行為生、無明（avidya，無知）生、有愛（bhava-tanha，對存在的渴求）生，乃至十二因緣的流轉生；五欲功德生、三界（triloka，欲界、色界、無色界）處生、我（atman，自我）和我所（atmaniya，屬於自我的）生，自身生、自身見生、自身根本的六十二種見解生，佛（buddha，覺悟者）想、法（dharma，佛法）想、僧（samgha，僧團）想生，我想、他想生，地想、水想、火想、風想、空想、識想生，四顛倒（viparyasa，對無常、苦、無我、不凈的顛倒認知）生、五蓋（nivaranas，障礙修行的五種心理狀態）生、四識住（vijnana-sthiti，意識的四種依止處）、八邪（miccha，八種錯誤的修行方式）、九惱（upaklesa，九種煩惱）、十不善業道（akusala-karma-patha，十種不善的行為）生。天子當知，如此，乃至一切分別、一切不分別、一切分別不分別，一切想、一切戲論（prapanca，概念的擴張）、一切求、一切執著、一切喜樂、一切想、一切憶念、一切障礙，菩薩（bodhisattva，追求覺悟的修行者）皆生。

『天子！這樣的法門，應當如此瞭解。天子！如果對於此法不執取、沒有喜樂、沒有可執取之處，如此言語便會產生。』

當時，世尊讚歎文殊師利（Manjusri）童子，這樣說道：『善哉，善哉。文殊師利！正是如此，菩薩在何處初發菩提之心（bodhicitta，覺悟之心）。文殊師利！你已供養恒河沙數般的諸佛世尊，才能如此宣說。』

當時，尊者舍利弗（Sariputra）對佛說：『世尊！正是如此。世尊！如此文殊師利童子已說菩薩初發菩提心與證得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），這兩種心的生起是平等無異的。』

佛說：『正是如此，舍利弗！如你所說。舍利弗！燃燈如來（Dipankara Buddha）曾授記我：『你于未來阿僧祇劫（asamkhyeya kalpa，無數劫）當得成佛，號釋迦牟尼如來（Sakyamuni Tathagata）、應、正遍知（samyaksambuddha）。』舍利弗！我 English version:

Elements (dhatu), this equality (samata), this reality (bhutata), this means (upaya), craving arises, hatred arises, delusion arises; the eye arises dependent on, thus, even the mind arises dependent on; form (rupa) arises without a place to grasp, thus, even consciousness (vijnana) arises without a place to grasp; name (nama) arises, form arises, cause (hetu) arises, all views and practices arise, ignorance (avidya) arises, craving for existence (bhava-tanha) arises, even the twelve links of dependent origination arise; the merits of the five desires arise, the three realms (triloka) arise, self (atman) and what belongs to self (atmaniya) arise, self arises, self-view arises, the sixty-two fundamental views of self arise, the thought of the Buddha (buddha), the thought of the Dharma (dharma), the thought of the Sangha (samgha) arise, the thought of self, the thought of others arise, the thought of earth, the thought of water, the thought of fire, the thought of wind, the thought of space, the thought of consciousness arise, the four inversions (viparyasa) arise, the five hindrances (nivaranas) arise, the four abodes of consciousness (vijnana-sthiti), the eight wrong paths (miccha), the nine vexations (upaklesa), the ten unwholesome paths of action (akusala-karma-patha) arise. O son of the gods, know that, thus, even all discriminations, all non-discriminations, all discriminations and non-discriminations, all thoughts, all conceptual proliferations (prapanca), all seeking, all attachments, all joys, all thoughts, all recollections, all obstacles, all arise in a Bodhisattva (bodhisattva).

'O son of the gods! This Dharma, thus it should be understood. O son of the gods! If one does not grasp, does not rejoice, does not find a place to grasp in this Dharma, then such speech arises.'

At that time, the World Honored One praised the youth Manjusri, saying: 'Well said, well said. Manjusri! It is so, where does a Bodhisattva first generate the thought of enlightenment (bodhicitta)? Manjusri! You have already made offerings to Buddhas, World Honored Ones, as numerous as the sands of the Ganges, that you are able to speak thus.'

At that time, the venerable Sariputra said to the Buddha: 'World Honored One! It is so. World Honored One! This youth Manjusri has already spoken that the initial generation of the Bodhisattva's thought of enlightenment and the attainment of the acceptance of the non-arising of dharmas (anutpattika-dharma-ksanti), the arising of these two minds are equal and without difference.'

The Buddha said: 'It is so, Sariputra! As you have said. Sariputra! The Dipankara Buddha gave me a prophecy: 'In the future, after countless eons (asamkhyeya kalpa), you will attain Buddhahood, and be named Sakyamuni Tathagata, worthy, perfectly enlightened (samyaksambuddha).' Sariputra! I

【English Translation】 Elements, this equality, this reality, this means, craving arises, hatred arises, delusion arises; the eye arises dependent on, thus, even the mind arises dependent on; form arises without a place to grasp, thus, even consciousness arises without a place to grasp; name arises, form arises, cause arises, all views and practices arise, ignorance arises, craving for existence arises, even the twelve links of dependent origination arise; the merits of the five desires arise, the three realms arise, self and what belongs to self arise, self arises, self-view arises, the sixty-two fundamental views of self arise, the thought of the Buddha, the thought of the Dharma, the thought of the Sangha arise, the thought of self, the thought of others arise, the thought of earth, the thought of water, the thought of fire, the thought of wind, the thought of space, the thought of consciousness arise, the four inversions arise, the five hindrances arise, the four abodes of consciousness, the eight wrong paths, the nine vexations, the ten unwholesome paths of action arise. O son of the gods, know that, thus, even all discriminations, all non-discriminations, all discriminations and non-discriminations, all thoughts, all conceptual proliferations, all seeking, all attachments, all joys, all thoughts, all recollections, all obstacles, all arise in a Bodhisattva. 'O son of the gods! This Dharma, thus it should be understood. O son of the gods! If one does not grasp, does not rejoice, does not find a place to grasp in this Dharma, then such speech arises.' At that time, the World Honored One praised the youth Manjusri, saying: 'Well said, well said. Manjusri! It is so, where does a Bodhisattva first generate the thought of enlightenment? Manjusri! You have already made offerings to Buddhas, World Honored Ones, as numerous as the sands of the Ganges, that you are able to speak thus.' At that time, the venerable Sariputra said to the Buddha: 'World Honored One! It is so. World Honored One! This youth Manjusri has already spoken that the initial generation of the Bodhisattva's thought of enlightenment and the attainment of the acceptance of the non-arising of dharmas, the arising of these two minds are equal and without difference.' The Buddha said: 'It is so, Sariputra! As you have said. Sariputra! The Dipankara Buddha gave me a prophecy: 'In the future, after countless eons, you will attain Buddhahood, and be named Sakyamuni Tathagata, worthy, perfectly enlightened.' Sariputra! I

于爾時不捨此心，得無生法忍。如是，舍利弗！此初發心菩薩如文殊師利童子所說。」

爾時，文殊師利童子白佛言：「世尊！如我解佛所說義者，一切菩薩皆初發心。何以故？如世尊說：『一切心生皆是不生。』若不生者，則彼菩薩初發心生，如是言生。」

說此法時，二萬三千菩薩得無生法忍；五千比丘不受，諸法漏盡，心得解脫；六十億天子遠塵離垢，于諸法中得法眼凈。

爾時，長老摩訶迦葉白佛言：「世尊！文殊師利童子能作難作，文殊師利童子說法如是能作眾生利益。」

文殊師利言：「長老大迦葉！此乃非我能作難作。一切諸法皆悉不作，無有已作、無有今作、無有當作。長老大迦葉！我亦如是，非有法作，亦非有作、亦非不作；非有眾生，非縛、非解。何以故？無物可取乃是正法。若，大迦葉！作如是說：『能作難作。』汝莫說我能作難作，非我難作、非如來作、非阿羅漢、非辟支佛。長老大迦葉！正說何人能作難作？毛道凡夫是正說說。何以故？長老大迦葉！若一切佛皆不已得、今得、當得，若一切聲聞、一切緣覺皆不已得、今得、當得，毛道凡夫一切皆得。」

大迦葉言：「文殊師利！一切諸佛不得何法？」

文殊師利言：「長老大迦葉！一切諸佛皆不得

【現代漢語翻譯】現代漢語譯本：在那時，不捨棄這種心，就能獲得無生法忍（對諸法不生不滅的真理的領悟）。舍利弗，就像文殊師利童子所說的那樣，這是初發心的菩薩的境界。那時，文殊師利童子對佛說：『世尊！依我理解佛所說的意義，一切菩薩都是初發心的。為什麼呢？因為世尊說過：「一切心的生起都是不生。」如果是不生的，那麼菩薩的初發心生起，也只是像這樣說「生起」而已。』當宣說此法時，二萬三千菩薩獲得了無生法忍；五千比丘不再受諸法束縛，漏盡煩惱，心得解脫；六十億天子遠離塵垢，在諸法中獲得了法眼清凈。那時，長老摩訶迦葉對佛說：『世尊！文殊師利童子能做難做之事，文殊師利童子說法如此，能為眾生帶來利益。』文殊師利說：『長老大迦葉！這並非我能做難做之事。一切諸法都是不作的，沒有已作、沒有今作、沒有當作。長老大迦葉！我也是如此，沒有法可作，也沒有作，也沒有不作；沒有眾生，沒有束縛，也沒有解脫。為什麼呢？因為沒有可執取的才是正法。大迦葉！如果有人這樣說：「能做難做之事。」你不要說我能做難做之事，不是我難做，也不是如來做，也不是阿羅漢，也不是辟支佛。長老大迦葉！真正說誰能做難做之事？凡夫俗子才是真正這樣說的。為什麼呢？長老大迦葉！如果一切佛都已得、今得、當得，如果一切聲聞、一切緣覺都已得、今得、當得，那麼凡夫俗子也一切都得到了。』大迦葉說：『文殊師利！一切諸佛沒有得到什麼法？』文殊師利說：『長老大迦葉！一切諸佛都沒有得到'

【English Translation】 English version: At that time, not abandoning this mind, one attains the 'anutpattika-dharma-ksanti' (the acceptance of the non-arising of all dharmas). Thus, Shariputra, this is how a Bodhisattva who has just generated the aspiration for enlightenment is, as described by Manjushri Kumara. Then, Manjushri Kumara said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, all Bodhisattvas are at the initial stage of generating the aspiration for enlightenment. Why is that? Because the World Honored One has said, 「All arising of mind is non-arising.」 If it is non-arising, then the initial aspiration of a Bodhisattva is also just said to be 「arising」 in this way.' When this Dharma was being expounded, twenty-three thousand Bodhisattvas attained the 'anutpattika-dharma-ksanti'; five thousand Bhikshus were no longer bound by dharmas, their outflows of defilements were exhausted, and their minds were liberated; sixty billion Devas were far from dust and defilement, and in all dharmas, they attained the pure Dharma eye. At that time, the elder Mahakashyapa said to the Buddha, 'World Honored One! Manjushri Kumara is capable of doing what is difficult to do, and Manjushri Kumara's Dharma teaching is such that it can bring benefit to sentient beings.' Manjushri said, 'Elder Mahakashyapa! This is not that I am capable of doing what is difficult to do. All dharmas are not made, there is no past making, no present making, and no future making. Elder Mahakashyapa! I am also like this, there is no dharma to make, nor is there making, nor is there non-making; there are no sentient beings, no bondage, and no liberation. Why is that? Because there is nothing to grasp, that is the true Dharma. Mahakashyapa! If someone says, 「Capable of doing what is difficult to do,」 you should not say that I am capable of doing what is difficult to do, it is not that I am doing what is difficult, nor is it the Tathagata, nor is it an Arhat, nor is it a Pratyekabuddha. Elder Mahakashyapa! Who is it that truly says they can do what is difficult to do? It is the ordinary person who is truly saying that. Why is that? Elder Mahakashyapa! If all Buddhas have already attained, are now attaining, and will attain, if all Shravakas and all Pratyekabuddhas have already attained, are now attaining, and will attain, then ordinary people have also attained everything.' Mahakashyapa said, 'Manjushri! What Dharma have all Buddhas not attained?' Manjushri said, 'Elder Mahakashyapa! All Buddhas have not attained'

我、不得眾生、不得壽命、不得丈夫、亦不得斷、亦不得常、亦不得陰、亦不得界、亦不得入、亦不得心、亦不得色、不得欲界、不得色界、不得無色界、不得分別、不得無分別、不得因生、不得顛倒、不得貪瞋癡、不得此世、不得彼世、亦不得我、不得我所，乃至不得一切諸法。長老大迦葉！非一切法悉皆不得、不失、不脫，不取、不捨，不近、不遠。如是法門，摩訶迦葉！應如是知。若一切佛悉皆不得，毛道凡夫一切皆得。如是難作，若非佛作、非聲聞作、非緣覺作，則是毛道凡夫人作。」

大迦葉言：「云何作耶？」

文殊師利言：「斷作、常作，阿梨耶作，憶念欲作、不作耶？舍戲論分別，隨順舉下。長老大迦葉！諸佛世尊不作此法，皆不已作、今作、當作，彼凡夫作如是難作。」

爾時，文殊師利童子白佛言：「世尊！言無生忍，無生忍者，云何而說無生忍耶？世尊！以何義故言無生忍？何法中忍得云法忍？菩薩何法得無生法忍？」

佛言：「文殊師利！實無有人生中、法中得無生忍，實無得忍。言得忍者，唯有言語。何以故？實無所得彼忍法故。不得法忍，得無所得，不得、不失，如是得言得無生忍。

「文殊師利！無生法忍者，不生一切法忍、不來一切法忍、不去一切

【現代漢語翻譯】現代漢語譯本：我不得眾生（一切有情生命），不得壽命（生命的長短），不得丈夫（男性），也不得斷（斷滅），也不得常（永恒），也不得陰（五蘊，構成個體經驗的要素），也不得界（十八界，感官和意識的分類），也不得入（十二入，感官和意識的入口），也不得心（意識），也不得色（物質現象），不得欲界（慾望的領域），不得（此處原文缺失，無法翻譯），不得無（此處原文缺失，無法翻譯），不得分別（區分），不得無分別（不區分），不得因生（由因緣產生），不得顛倒（錯誤的認知），不得貪瞋癡（三種煩惱），不得此世（今生），不得彼世（來世），也不得我（自我），不得我所（屬於我的事物），乃至不得一切諸法（所有存在的事物）。長老大迦葉（佛陀的弟子）！並非一切法都完全不得、不失、不脫，不取、不捨，不近、不遠。這樣的法門，摩訶迦葉（大迦葉的另一種稱呼）！應該這樣理解。如果一切佛都完全不得，那麼毛道凡夫（指凡夫俗子）就一切都得到了。這樣的事情很難做到，如果不是佛、不是聲聞（佛陀的弟子）、不是緣覺（獨自覺悟的人）所做，那就是毛道凡夫所做的。」大迦葉（佛陀的弟子）說：「那要如何做呢？」文殊師利（菩薩名）說：「是斷滅地做，還是常恒地做，還是阿梨耶（根本識）地做，還是憶念著慾望去做，還是不做呢？放下戲論分別，隨順著舉起和放下。長老大迦葉（佛陀的弟子）！諸佛世尊（佛陀的尊稱）不做這樣的法，他們既不已經做過，也不現在做，也不將來做，那些凡夫俗子才做這樣難做的事情。」這時，文殊師利童子（菩薩名）對佛說：「世尊（佛陀的尊稱）！所說的無生忍（對不生不滅的真理的忍可），無生忍者，如何說是無生忍呢？世尊（佛陀的尊稱）！因為什麼意義才說無生忍？在什麼法中忍可才能稱為法忍？菩薩在什麼法中才能得到無生法忍？」佛說：「文殊師利（菩薩名）！實際上沒有人能在生中、法中得到無生忍，實際上沒有得到忍。說得到忍，只是言語上的表達。為什麼呢？因為實際上沒有得到那個忍的法。不得法忍，得到無所得，不得、不失，這樣才能說得到無生忍。「文殊師利（菩薩名）！無生法忍者，不生一切法忍、不來一切法忍、不去一切法忍。

【English Translation】 English version: I do not obtain sentient beings (all living beings), do not obtain lifespan (the length of life), do not obtain a man (male), also do not obtain annihilation, also do not obtain permanence, also do not obtain skandhas (the five aggregates that constitute individual experience), also do not obtain realms (the eighteen realms, categories of senses and consciousness), also do not obtain entrances (the twelve entrances, gateways of senses and consciousness), also do not obtain mind (consciousness), also do not obtain form (material phenomena), do not obtain the desire realm, do not obtain (missing in original text), do not obtain non-(missing in original text), do not obtain discrimination, do not obtain non-discrimination, do not obtain arising from causes, do not obtain perversion (wrong perceptions), do not obtain greed, hatred, and delusion (the three poisons), do not obtain this world, do not obtain the other world, also do not obtain self, do not obtain what belongs to me, and even do not obtain all dharmas (all existing things). Elder Mahākāśyapa (a disciple of the Buddha)! It is not that all dharmas are completely not obtained, not lost, not released, not taken, not abandoned, not near, not far. Such a Dharma gate, Mahākāśyapa (another name for Mahākāśyapa)! should be understood in this way. If all Buddhas completely do not obtain, then ordinary people (referring to ordinary mortals) obtain everything. Such a thing is difficult to do, if it is not done by a Buddha, not done by a Śrāvaka (a disciple of the Buddha), not done by a Pratyekabuddha (one who achieves enlightenment alone), then it is done by ordinary people.」 Mahākāśyapa (a disciple of the Buddha) said: 「How is it done?」 Mañjuśrī (a Bodhisattva) said: 「Is it done by annihilation, or by permanence, or by Ālaya (store consciousness), or by remembering desires, or by not doing? Put down the playful discriminations, and follow the lifting and putting down. Elder Mahākāśyapa (a disciple of the Buddha)! The World Honored Ones (a respectful title for the Buddha) do not do such a Dharma, they neither have done it, nor are doing it now, nor will do it in the future, those ordinary people do such difficult things.」 At that time, the youth Mañjuśrī (a Bodhisattva) said to the Buddha: 「World Honored One (a respectful title for the Buddha)! Regarding the so-called non-arising forbearance (acceptance of the truth of non-arising and non-ceasing), non-arising forbearance, how is it said to be non-arising forbearance? World Honored One (a respectful title for the Buddha)! For what reason is non-arising forbearance spoken of? In what Dharma is forbearance obtained to be called Dharma forbearance? In what Dharma does a Bodhisattva obtain non-arising Dharma forbearance?」 The Buddha said: 「Mañjuśrī (a Bodhisattva)! In reality, no one obtains non-arising forbearance in arising or in Dharma, in reality there is no obtaining of forbearance. The saying of obtaining forbearance is only a verbal expression. Why? Because in reality there is no Dharma of that forbearance to be obtained. Not obtaining Dharma forbearance, obtaining non-obtaining, not obtaining, not losing, in this way it can be said that non-arising forbearance is obtained. 「Mañjuśrī (a Bodhisattva)! Non-arising Dharma forbearance is the forbearance of not arising of all dharmas, the forbearance of not coming of all dharmas, the forbearance of not going of all dharmas.

法忍、無主一切法忍、不取一切法忍、不捨一切法忍、無物一切法忍、無體實一切法忍、無等一切法忍、無等等一切法忍、無相似一切法忍、塵虛空相似一切法忍、不壞一切法忍、不斷一切法忍、無煩惱染一切法忍、無凈一切法忍、空無相無愿一切法忍、離貪恚癡一切法忍、真如法界實際安置一切法忍，不分別無分別、無憶念、無戲論、無思量、不作無力、羸劣、后時無物空、迭互無空、太虛空、如幻、如化、如響、如影、如焰、如芭蕉堅、如水泡沫一切法忍。此法忍者，非法、非非法，唯有名說。如是名者，無處、無取，本性自離。如是言忍，心信解入，不憶、不疑、不驚、不怖、不畏，身觸正受行而不得身。文殊師利！此法如是，得言菩薩無生法忍，又亦不行一切法相。」

文殊師利童子言：「世尊！所言忍者，云何言忍？若不為彼境界所傷，彼得言忍？」

爾時，善住意天子問文殊師利童子言：「文殊師利！傷何等法？」

文殊師利答言：「天子！所謂傷眼，何法傷眼？所謂法者，愛不愛色；如是，耳聲、鼻香、舌味、身觸、意法；如是，天子！愛不愛法傷意亦爾。天子！若菩薩眼見色，不取相、不取好，不分別、無分別，不隨順、不分別相，知本性空，不念、不傷色，乃至法應如是知。天

子！若六入不著、不傷，若不傷、不著，彼得言忍。菩薩如是得無生法忍，不分別法若生、不生，無漏、不漏；不分別法若好、若惡，有為、無為；若不分別，如是得言不生法忍。」

說此法時，六萬二千人發阿耨多羅三藐三菩提心，萬二千菩薩得無生法忍。

爾時，善住意天子問文殊師利童子言：「文殊師利！地地轉行，地地轉行者，云何菩薩地地轉行？」

文殊師利問言：「天子！若地地轉行，彼何人行？」

天子答言：「文殊師利！菩薩不見地地轉行，乃至不見十地轉行。」

文殊師利言：「不爾。天子！佛說諸法皆如幻化。汝為信不？」

天子答言：「文殊師利！我信是說。」

文殊師利問言：「天子！何等幻人地地轉行，如是，乃至十地轉行？」

天子答言：「文殊師利！化人不有地地轉行，乃至不有十地轉行。」

文殊師利言：「如是，天子！若幻化人有轉行者，彼我轉行。何以故？如佛所說，一切諸法皆如幻故。是故，天子！如是我說地轉行者，不轉行說、非是轉行。何以故？以一切法不轉行故，非謂法中法法轉行，非色受轉行、非受色轉行、非想行轉行、非行想轉行、非識色轉行、非色識轉行；如是，乃至一切諸法皆亦如是，皆四種說，非

【現代漢語翻譯】現代漢語譯本：『子！如果六入（眼、耳、鼻、舌、身、意六種感覺器官）不執著、不被傷害，如果不被傷害、不執著，就可以說他得到了忍。菩薩像這樣得到無生法忍，不分別法是生還是不生，是有漏還是無漏；不分別法是好還是壞，是有為還是無為；如果不分別，這樣就可以說得到了不生法忍。』當說這個法的時候，六萬二千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），一萬二千菩薩得到了無生法忍。當時，善住意天子問文殊師利童子說：『文殊師利！地地轉行，地地轉行是什麼意思？菩薩如何地地轉行？』文殊師利反問道：『天子！如果地地轉行，是誰在轉行？』天子回答說：『文殊師利！菩薩不見地地轉行，甚至不見十地轉行。』文殊師利說：『不是這樣的。天子！佛說一切諸法都如幻化。你相信嗎？』天子回答說：『文殊師利！我相信這個說法。』文殊師利問道：『天子！什麼樣的幻化之人會地地轉行，乃至十地轉行？』天子回答說：『文殊師利！幻化之人沒有地地轉行，甚至沒有十地轉行。』文殊師利說：『正是這樣，天子！如果幻化之人有轉行，那就是我轉行。為什麼呢？因為佛所說，一切諸法都如幻化。所以，天子！我所說的地轉行，是不轉行的說法，不是真正的轉行。為什麼呢？因為一切法都不轉行，不是說在法中法法轉行，不是色（物質）受（感受）轉行，不是受色轉行，不是想（思維）行（意志）轉行，不是行想轉行，不是識（意識）色轉行，不是色識轉行；像這樣，乃至一切諸法也都是這樣，都是四種說法，不是……』

【English Translation】 English version: 'Son! If the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) are not attached and not harmed, if they are not harmed and not attached, then it can be said that they have attained forbearance. Bodhisattvas thus attain the forbearance of non-origination, not distinguishing whether dharmas arise or do not arise, whether they are defiled or undefiled; not distinguishing whether dharmas are good or bad, conditioned or unconditioned; if they do not distinguish, then it can be said that they have attained the forbearance of non-origination.' When this Dharma was spoken, sixty-two thousand people generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and twelve thousand Bodhisattvas attained the forbearance of non-origination. At that time, the Deva (god) Su-sthita-mati asked Manjushri, the youth, saying: 'Manjushri! What is meant by the progression through the stages, the progression through the stages? How does a Bodhisattva progress through the stages?' Manjushri asked in return: 'Deva! If there is progression through the stages, who is it that progresses?' The Deva replied: 'Manjushri! Bodhisattvas do not see progression through the stages, not even the progression through the ten stages.' Manjushri said: 'It is not so. Deva! The Buddha said that all dharmas are like illusions. Do you believe this?' The Deva replied: 'Manjushri! I believe this teaching.' Manjushri asked: 'Deva! What kind of illusory person progresses through the stages, even up to the ten stages?' The Deva replied: 'Manjushri! An illusory person does not have progression through the stages, not even the progression through the ten stages.' Manjushri said: 'That is so, Deva! If an illusory person has progression, then it is I who progresses. Why is that? Because as the Buddha said, all dharmas are like illusions. Therefore, Deva! My saying of progression through the stages is a saying of non-progression, it is not actual progression. Why is that? Because all dharmas do not progress, it is not that within dharmas, dharmas progress, it is not that form (rupa) and sensation (vedana) progress, it is not that sensation and form progress, it is not that perception (samjna) and volition (samskara) progress, it is not that volition and perception progress, it is not that consciousness (vijnana) and form progress, it is not that form and consciousness progress; likewise, all dharmas are also like this, they are all spoken in four ways, not...'

眼耳轉行、非耳眼轉行，非鼻舌轉行、非舌鼻轉行，非身意轉行、非意身轉行。此一切法各各自行自分境界，法鈍無慾、無心意行，不思、不念，乃至無有計校籌量，如草、如壁、如幻，無記、非有記，作一相、無相。以是義故，彼非轉行，非來、非去。天子當知，若菩薩能如是知，如是菩薩無法轉行，非地分別、非地轉行見，非是地舍、非是退轉。菩提轉行非是失滅。何以故？若人見有陰界入體，非彼轉行、非是失滅，以一切法性本凈故。

「複次，天子！菩薩如是地轉行者，譬如幻師以幻力作十重宮殿，彼自作已即自坐上。于意云何？如是彼人有坐處不？」

天子答言：「無處坐也。」

文殊師利言：「如是，天子！菩薩十地見有轉行亦復如是。」

爾時，善住意天子問文殊師利童子言：「文殊師利！若有人來依投仁者，欲求出家而作是言：『唯愿度我，令得出家。』文殊師利！云何為說？云何作法度令出家？云何授戒？云何戒品？云何教誡？」

文殊師利答言：「天子！若至我所求出家者，我為說言：『汝善男子！今者實有出家心不？汝若實有出家心者，我當依法度汝出家。』何以故？天子！若出家者，或著欲界、或著色界、著無色界、或著世間五欲功德，九處中行，此善男子

【現代漢語翻譯】現代漢語譯本眼與耳的運作，不是耳與眼的運作；鼻與舌的運作，不是舌與鼻的運作；身與意的運作，不是意與身的運作。所有這些法各自執行，有自己的界限，法是遲鈍的，沒有慾望，沒有心意活動，不思考，不念想，甚至沒有計算、比較和衡量，如同草、如同墻壁、如同幻象，是無記的，不是有記的，呈現為一種相，即無相。因為這個道理，它們不是在運作，不是來，也不是去。天子，你應該知道，如果菩薩能夠這樣理解，這樣的菩薩就沒有法的運作，不是對地的分別，不是對地的運作的見解，不是對地的捨棄，也不是退轉。菩提的運作不是失去或滅亡。為什麼呢？如果有人看到有陰、界、入的實體，它們不是在運作，也不是失去或滅亡，因為一切法的本性都是清凈的。「再者，天子！菩薩像這樣對地的運作的理解，就像幻術師用幻術製造十重宮殿，他自己製造完后就坐在上面。你認為如何？這個人有坐的地方嗎？」天子回答說：「沒有坐的地方。」文殊師利說：「是的，天子！菩薩對十地有運作的理解也是如此。」這時，善住意天子問文殊師利童子說：「文殊師利！如果有人來投靠您，想要出家，並說：『希望您能度我，讓我出家。』文殊師利！您會如何為他們說法？如何為他們舉行出家儀式？如何授戒？戒律的內容是什麼？如何教誡他們？」文殊師利回答說：「天子！如果有人到我這裡來求出家，我會對他們說：『善男子！你現在真的有出家之心嗎？如果你真的有出家之心，我將依法度你出家。』為什麼呢？天子！如果出家的人，執著于欲界、執著於色界、執著于無色界，或者執著於世間的五欲功德，在九處中活動，這個善男子

【English Translation】 English version The operation of the eye and ear, not the operation of the ear and eye; the operation of the nose and tongue, not the operation of the tongue and nose; the operation of the body and mind, not the operation of the mind and body. All these dharmas operate individually, each with its own boundary. The dharma is dull, without desire, without mental activity, not thinking, not contemplating, and even without calculation, comparison, or measurement, like grass, like a wall, like an illusion, it is indeterminate, not determinate, appearing as one aspect, which is no aspect. Because of this reason, they are not operating, not coming, and not going. O son of heaven, you should know that if a Bodhisattva can understand in this way, such a Bodhisattva has no operation of dharma, no discrimination of the ground, no view of the operation of the ground, no abandonment of the ground, and no regression. The operation of Bodhi is not loss or extinction. Why? If someone sees that there are aggregates, realms, and entrances as entities, they are not operating, nor are they lost or extinguished, because the nature of all dharmas is originally pure. 「Furthermore, O son of heaven! A Bodhisattva』s understanding of the operation of the ground is like an illusionist who uses illusion to create ten layers of palaces, and after creating them, he sits on top of them himself. What do you think? Does this person have a place to sit?」 The son of heaven replied, 「There is no place to sit.」 Manjushri said, 「Yes, O son of heaven! The Bodhisattva』s understanding of the operation of the ten grounds is also like this.」 At that time, the son of heaven, Good Dwelling Intent, asked the youth Manjushri, 「Manjushri! If someone comes to rely on you, wanting to leave home and says, 『I wish you would ordain me and let me leave home.』 Manjushri! How would you explain it to them? How would you perform the ordination ceremony? How would you give the precepts? What are the contents of the precepts? How would you instruct them?」 Manjushri replied, 「O son of heaven! If someone comes to me seeking to leave home, I would say to them, 『Good man! Do you truly have the intention to leave home now? If you truly have the intention to leave home, I will ordain you according to the Dharma.』 Why? O son of heaven! If a person who leaves home is attached to the desire realm, attached to the form realm, attached to the formless realm, or attached to the five desires and merits of the world, and operates in the nine abodes, this good man

如是取法。何者九處？天子！若無少處著，彼人心無所得；若心無所得，彼人不求出家；若不求出家，彼人出家心不生；若出家心不生，彼人得言不生；若不生者，彼則苦盡；若苦盡者，彼畢竟盡；若畢竟盡，彼無所盡；若無所盡，彼則不盡；若不盡者，彼則是空。天子！彼善男子我如是說。

「複次，天子！若至我所求出家者，我為說言：『善男子！汝今莫生出家之心。』何以故？彼心不可為他所生，勿保此心。

「複次，天子！若至我所求出家者，我為說言：『善男子！汝莫除發，是善出家。』若如是者，得言出家。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！如來說法，不斷、不壞。」

天子問言：「何法不壞？」

文殊師利答言：「天子！色，不斷、不壞；受、想、行、識，不斷、不壞。天子！隨何等人有如是念：『我除發。』者，彼住我慢；非我慢行，平等見人。如是得我，彼則得發；若得發者，則得眾生；若得眾生，則得斷想。天子！若不得我，則不得他；若不得他，則無我慢；若無我慢，彼我寂滅；若我寂滅，彼無分別；若無分別，則不發動；若不發動，則不戲論；若不戲論，則不取、不捨；若不取、不捨，彼則非作、亦非不作

【現代漢語翻譯】現代漢語譯本：像這樣理解佛法。什麼是九處呢？天子！如果內心沒有絲毫執著，這個人就不會有所得；如果內心沒有所得，這個人就不會尋求出家；如果不尋求出家，這個人就不會生起出家之心；如果出家之心不生起，這個人就可以說是沒有生；如果沒有生，這個人就苦盡了；如果苦盡了，這個人就徹底解脫了；如果徹底解脫了，這個人就沒有什麼需要解脫的了；如果沒有什麼需要解脫的了，這個人就不是不解脫；如果不是不解脫，這個人就是空性。天子！我就是這樣對善男子說的。再者，天子！如果有人到我這裡來尋求出家，我會對他說：『善男子！你現在不要生起出家之心。』為什麼呢？因為這個心不是別人能讓你生起的，不要執著于這個心。再者，天子！如果有人到我這裡來尋求出家，我會對他說：『善男子！你不要剃除頭髮，這就是最好的出家。』如果能這樣，就可以說是出家了。天子問道：『文殊師利（Manjusri，菩薩名）！您為什麼這樣說呢？』文殊師利回答說：『天子！如來（Tathagata，佛的稱號）說法，是不間斷、不破壞的。』天子問道：『什麼法是不破壞的呢？』文殊師利回答說：『天子！色（rupa，物質現象），是不間斷、不破壞的；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），是不間斷、不破壞的。天子！如果有人這樣想：『我剃除頭髮。』，這個人就住在我慢之中；不是以無我慢的方式，平等地看待他人。如果這樣執著於我，這個人就執著于頭髮；如果執著于頭髮，就執著于眾生；如果執著于眾生，就執著于斷滅的想法。天子！如果不能執著於我，就不能執著於他人；如果不能執著於他人，就沒有我慢；如果沒有我慢，我和他都寂滅；如果我和他都寂滅，就沒有分別；如果沒有分別，就不會有任何行動；如果沒有行動，就不會有戲論；如果沒有戲論，就不會有取捨；如果沒有取捨，這個人就既不是造作，也不是不造作。』

【English Translation】 English version: Thus is the understanding of the Dharma. What are the nine places? O son of gods! If there is no attachment in the mind, that person will have no attainment; if there is no attainment in the mind, that person will not seek to leave home; if one does not seek to leave home, the mind of leaving home will not arise; if the mind of leaving home does not arise, that person can be said to have no birth; if there is no birth, that person's suffering is exhausted; if suffering is exhausted, that person is completely liberated; if completely liberated, that person has nothing to be liberated from; if there is nothing to be liberated from, that person is not unliberated; if not unliberated, that person is emptiness. O son of gods! This is what I say to a good man. Furthermore, O son of gods! If someone comes to me seeking to leave home, I will say to him: 'Good man! Do not give rise to the mind of leaving home now.' Why? Because this mind cannot be made to arise by others, do not cling to this mind. Furthermore, O son of gods! If someone comes to me seeking to leave home, I will say to him: 'Good man! Do not shave your hair, this is the best leaving home.' If it is like this, it can be said to be leaving home. The son of gods asked: 'Manjusri (菩薩名)! Why do you say this?' Manjusri replied: 'O son of gods! The Tathagata (佛的稱號) teaches the Dharma, which is uninterrupted and indestructible.' The son of gods asked: 'What Dharma is indestructible?' Manjusri replied: 'O son of gods! Rupa (物質現象) is uninterrupted and indestructible; vedana (感受), samjna (知覺), samskara (意志), and vijnana (意識) are uninterrupted and indestructible. O son of gods! If someone has this thought: 'I will shave my hair,' that person dwells in pride; not in a way without pride, seeing others equally. If one clings to the self, that person clings to hair; if one clings to hair, one clings to sentient beings; if one clings to sentient beings, one clings to the idea of annihilation. O son of gods! If one does not cling to the self, one does not cling to others; if one does not cling to others, there is no pride; if there is no pride, the self and others are extinguished; if the self and others are extinguished, there is no discrimination; if there is no discrimination, there is no action; if there is no action, there is no play of concepts; if there is no play of concepts, there is no grasping or rejecting; if there is no grasping or rejecting, that person is neither acting nor not acting.'

，非斷、非壞，非有相著、非不相著，不趣、不捨，不減、不增，不聚、不散，無心憶念，不說、不答，彼實安住。」

天子問言：「文殊師利！所言實者，是何言語？」

文殊師利答言：「天子！實者虛空，得言其實，非是空盡——不盡、不長，或有、或無——是故得言虛空為實；性空是實、真如是實、法界是實、實際是實。若是實者，得言不實。何以故？非今實有、非后時有，是故彼實。

「複次，天子！若至我所求出家者，我為說言：『汝善男子不取袈裟、不著袈裟，是汝出家。』若如是者，得言出家。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！如來說法皆悉不取。」

天子問言：「文殊師利！不取何法？」

文殊師利答言：「天子！謂不取色若常、無常；如是，不取受、想、行、識若常、無常；亦不取眼若常、無常，不取色，不取耳、不取聲，不取鼻、不取香，不取舌、不取味，不取身、不取觸，不取意、不取法，不取貪、不取瞋、不取癡，不取顛倒，如是，乃至一切諸法皆悉不取。天子！一切諸法不取、不捨，不離、不散。天子！若取袈裟，是愚癡念。如是，彼人如是見行。天子！是故，我說非取袈裟是凈解脫。何以故？天

【現代漢語翻譯】現代漢語譯本：『它』不是斷滅，不是毀壞，不是有相的執著，也不是沒有相的執著，不趨向，不捨棄，不減少，不增加，不聚集，不消散，沒有心意的憶念，不說，不回答，它真實地安住。天子問道：『文殊師利！你所說的「實」是什麼意思？』文殊師利回答說：『天子！「實」就是虛空，可以說它是「實」，但不是空無所有——不是不盡，不是不長，不是有，也不是無——所以可以說虛空是「實」；自性空是「實」，真如是「實」，法界是「實」，實際是「實」。如果說它是「實」，也可以說它不是「實」。為什麼呢？因為它不是現在實有，也不是將來實有，所以它是「實」。』『再者，天子！如果有人到我這裡來請求出家，我會對他說：「你這位善男子，不取袈裟，不穿袈裟，這就是你的出家。」如果像這樣，就可以說是出家。』天子問道：『文殊師利！你為什麼這樣說呢？』文殊師利回答說：『天子！如來說法都是不執取的。』天子問道：『文殊師利！不執取什麼法呢？』文殊師利回答說：『天子！就是不執取色是常還是無常；同樣，不執取受、想、行、識是常還是無常；也不執取眼是常還是無常，不執取色，不執取耳，不執取聲，不執取鼻，不執取香，不執取舌，不執取味，不執取身，不執取觸，不執取意，不執取法，不執取貪，不執取嗔，不執取癡，不執取顛倒，像這樣，乃至一切諸法都不執取。天子！一切諸法不執取，不捨棄，不離散，不消散。天子！如果執取袈裟，那是愚癡的念頭。像這樣，那個人就是這樣見解和行為。天子！所以，我說不執取袈裟才是清凈解脫。為什麼呢？』

【English Translation】 English version: 'It' is not annihilation, not destruction, not attachment to form, nor non-attachment to form, not approaching, not abandoning, not decreasing, not increasing, not gathering, not scattering, without mindful recollection, not speaking, not answering, it truly abides.' The celestial being asked: 'Manjushri! What is the meaning of what you call 「real」?' Manjushri replied: 'Celestial being! 「Real」 is emptiness, it can be said to be 「real」, but it is not utter void—not inexhaustible, not un-growing, not existent, nor non-existent—therefore it can be said that emptiness is 「real」; self-nature emptiness is 「real」, Suchness (Tathata) is 「real」, the Dharma Realm is 「real」, the Actual Realm (Bhūtakoti) is 「real」. If it is said to be 「real」, it can also be said to be not 「real」. Why? Because it is not real now, nor will it be real later, therefore it is 「real.」' 'Furthermore, celestial being! If someone comes to me seeking to leave home, I would say to them: 「You, good man, do not take the monastic robe, do not wear the monastic robe, that is your leaving home.」 If it is like this, it can be said to be leaving home.' The celestial being asked: 'Manjushri! Why do you say it like this?' Manjushri replied: 'Celestial being! The Tathagata's teachings are all without attachment.' The celestial being asked: 'Manjushri! What Dharma is not attached to?' Manjushri replied: 'Celestial being! It means not being attached to whether form is permanent or impermanent; likewise, not being attached to whether feeling, perception, mental formations, and consciousness are permanent or impermanent; also not being attached to whether the eye is permanent or impermanent, not being attached to form, not being attached to the ear, not being attached to sound, not being attached to the nose, not being attached to smell, not being attached to the tongue, not being attached to taste, not being attached to the body, not being attached to touch, not being attached to the mind, not being attached to dharmas, not being attached to greed, not being attached to anger, not being attached to delusion, not being attached to perversion, like this, even all dharmas are not attached to. Celestial being! All dharmas are not attached to, not abandoned, not separated, not scattered. Celestial being! If one is attached to the monastic robe, that is a foolish thought. Like this, that person has such views and actions. Celestial being! Therefore, I say that not being attached to the monastic robe is pure liberation. Why?'

子！袈裟是濁，如來世尊菩提無濁。」

天子問言：「文殊師利！何法是濁？」

文殊師利答言：「天子！貪慾是濁、瞋恚是濁、愚癡是濁，因濁見濁、名濁、色濁、想濁、取濁、相濁、戲論濁。天子！若正觀察，此不善法皆悉無濁。若無濁者，乃至無有少物住處；若無住處，得言空處，無秉作者。」

天子問言：「文殊師利！言無秉作，無秉作者，是何言語而得說言無秉作耶？」

文殊師利答言：「天子！言無秉作，無秉作者，如此言語乃至無有少物秉作，如是得言無有秉作。天子！若有秉作，彼如來說無有秉作，如是得言無有秉作。」

天子問言：「文殊師利！未知何法是秉作耶？」

文殊師利答言：「天子！過於平等。過平等已，若法不得——非今時得、非后時得，非今有生、非當有生——彼法虛妄，安住秉作。所謂我者，分別秉作；眾生者、命者、丈夫者、人者、摩那婆者、斷者、常者，分別秉作；陰、界、入等，分別秉作；佛、法、眾僧，分別秉作；此持戒人、此破戒人，分別秉作；煩惱染凈、獲得果證，分別秉作；須陀洹果、斯陀含果、阿那含果、阿羅漢法、辟支佛法，分別秉作；空、無相、無愿、明解脫無慾，分別秉作。天子！此如是法分別秉作。毛道凡夫未曾

【現代漢語翻譯】現代漢語譯本：『子！袈裟是污濁的，如來世尊的菩提（覺悟）是無污濁的。』

天子問道：『文殊師利（菩薩名）！什麼法是污濁的？』

文殊師利回答說：『天子！貪慾是污濁的，瞋恚是污濁的，愚癡是污濁的。因為污濁而見到污濁，名為污濁，色為污濁，想為污濁，取為污濁，相為污濁，戲論為污濁。天子！如果正確地觀察，這些不善之法都是沒有污濁的。如果沒有污濁，乃至沒有絲毫的住處；如果沒有住處，就可以說是空處，沒有執著者。』

天子問道：『文殊師利！說沒有執著，沒有執著者，這是用什麼言語才能說沒有執著呢？』

文殊師利回答說：『天子！說沒有執著，沒有執著者，這樣的言語乃至沒有絲毫的執著，這樣才能說沒有執著。天子！如果有執著，如來說沒有執著，這樣才能說沒有執著。』

天子問道：『文殊師利！還不知道什麼法是執著呢？』

文殊師利回答說：『天子！超過了平等。超過平等之後，如果法不可得——不是現在得到，不是將來得到，不是現在有生，不是將來有生——那法是虛妄的，安住于執著。所謂我，是分別執著；眾生、命、丈夫、人、摩那婆（青年男子）、斷、常，是分別執著；陰、界、入等，是分別執著；佛、法、僧，是分別執著；這是持戒的人，這是破戒的人，是分別執著；煩惱染污和清凈、獲得果證，是分別執著；須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢法（四果）、辟支佛法（緣覺），是分別執著；空、無相、無愿、明解脫無慾，是分別執著。天子！這些法都是分別執著。凡夫俗子從未曾』

【English Translation】 English version: 'Son! The kasaya (monk's robe) is impure, but the Tathagata (Buddha), the World Honored One's Bodhi (enlightenment) is without impurity.'

The prince asked: 'Manjushri (Bodhisattva)! What dharma (teaching) is impure?'

Manjushri replied: 'Prince! Greed is impure, hatred is impure, ignorance is impure. Because of impurity, seeing impurity, name is impure, form is impure, thought is impure, grasping is impure, appearance is impure, and discursive thought is impure. Prince! If one observes correctly, these unwholesome dharmas are all without impurity. If there is no impurity, there is not even the slightest place to abide; if there is no place to abide, it can be said to be an empty place, without an agent.'

The prince asked: 'Manjushri! Saying there is no agent, no doer, what language can be used to say there is no agent?'

Manjushri replied: 'Prince! Saying there is no agent, no doer, such language means there is not even the slightest agent, thus it can be said there is no agent. Prince! If there is an agent, the Tathagata says there is no agent, thus it can be said there is no agent.'

The prince asked: 'Manjushri! I do not yet know what dharma is an agent?'

Manjushri replied: 'Prince! It is beyond equality. Having gone beyond equality, if a dharma cannot be obtained—not obtained now, not obtained later, not born now, not to be born later—that dharma is false, abiding in agency. The so-called 'I' is a discriminating agency; sentient beings, life, man, person, manava (young man), annihilation, permanence, are discriminating agencies; skandhas (aggregates), dhatus (elements), ayatanas (sense bases), etc., are discriminating agencies; Buddha, Dharma, Sangha (Buddhist community), are discriminating agencies; this is a person who upholds precepts, this is a person who breaks precepts, are discriminating agencies; defilements and purity, obtaining fruition, are discriminating agencies; Srotapanna (stream-enterer) fruition, Sakadagamin (once-returner) fruition, Anagamin (non-returner) fruition, Arhat (worthy one) dharma, Pratyekabuddha (solitary buddha) dharma, are discriminating agencies; emptiness, signlessness, wishlessness, clear liberation without desire, are discriminating agencies. Prince! These dharmas are all discriminating agencies. Ordinary people have never'

聞如來分別秉作，心欲得法，妄想計著。彼癡凡夫分別分別轉，彼妄想著欲得除滅。如來贊說無有秉作。」

爾時，善住意天子贊文殊師利童子言：「善哉，善哉。文殊師利！善說如是秉作法門。」

爾時，如來讚歎文殊師利童子，作如是言：「善哉，善哉。文殊師利！快說此法。」

聖善住意天子所問經卷中大正藏第 12 冊 No. 0341 聖善住意天子所問經

聖善住意天子所問經卷下

元魏三藏毗目智仙共般若流支譯

爾時，文殊師利童子復語善住意天子言：「天子！若至我所求出家者，我為說言：『汝善男子！若不受戒是汝出家。』若如是者，得言出家。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！如佛所說二種受戒。何者是二？謂：等受戒、不等受戒。何者名為不等受戒？謂：不等墮。何者不等墮？謂：著我墮、著眾生墮、著壽命墮、著丈夫墮、著斷常墮、著邪見墮、著貪瞋癡墮、著欲界墮、色、無色界、憶念取墮。如是，天子！乃至一切不善法墮、惡知識墮，不知出法，取一切法。天子當知，如是名為不等受戒。天子！何者名為平等受戒？謂：平等墮。何者平等？謂：空平等、無相平等、無愿平等。天子

【現代漢語翻譯】現代漢語譯本：聽聞如來分別闡述修行方法，心中想要獲得佛法，卻產生了虛妄的執著。那些愚癡的凡夫在分別念中不斷流轉，他們妄想通過執著來消除執著。如來讚歎說，根本不存在所謂的修行方法。當時，善住意天子讚歎文殊師利童子說：『太好了，太好了！文殊師利！你善於宣說這樣的修行法門。』當時，如來讚歎文殊師利童子，這樣說道：『太好了，太好了！文殊師利！你真是快速地宣說了這個法。』

聖善住意天子所問經卷下元魏三藏毗目智仙共般若流支譯當時，文殊師利童子又對善住意天子說：『天子！如果有人來到我這裡請求出家，我會對他說：『善男子！如果不執著于受戒，那就是你的出家。』如果能這樣，就可以說是出家了。』天子問道：『文殊師利！你為什麼這樣說呢？』文殊師利回答說：『天子！正如佛所說的，有兩種受戒。哪兩種呢？就是：平等受戒和不平等受戒。什麼是不平等受戒呢？就是：不平等墮落。什麼是不平等墮落呢？就是：執著於我而墮落，執著于眾生而墮落，執著于壽命而墮落，執著于丈夫而墮落，執著于斷見和常見而墮落，執著于邪見而墮落，執著于貪嗔癡而墮落，執著于欲界而墮落，執著於色界、無色界而墮落，執著于憶念和取捨而墮落。像這樣，天子！乃至一切不善法墮落、惡知識墮落，不知道出離之法，執取一切法。天子應當知道，這叫做不平等受戒。天子！什麼是平等受戒呢？就是：平等墮落。什麼是平等呢？就是：空平等、無相平等、無愿平等。天子！』

【English Translation】 English version: Having heard the Tathagata (如來, Buddha) explain the methods of practice, the mind desires to attain the Dharma (法, Buddhist teachings), but gives rise to deluded attachments. Those foolish ordinary beings revolve in their discriminating thoughts, and they falsely imagine that they can eliminate attachments through attachments. The Tathagata praises that there is fundamentally no such thing as a method of practice. At that time, the Deva (天子, celestial being) Good-Dwelling-Mind praised Manjushri (文殊師利) the youth, saying: 'Excellent, excellent! Manjushri! You are skilled in expounding such a Dharma gate of practice.' At that time, the Tathagata praised Manjushri the youth, saying: 'Excellent, excellent! Manjushri! You have quickly expounded this Dharma.'

The Sutra Spoken to the Deva Good-Dwelling-Mind, Scroll Two Translated by Tripitaka Master Vimokshasena and Prajnaruchi of the Yuan Wei Dynasty At that time, Manjushri the youth again said to the Deva Good-Dwelling-Mind: 'Deva! If someone comes to me seeking to leave home, I will say to him: 'Good man! If you do not cling to taking precepts, that is your leaving home.' If it is like this, it can be said that one has left home.' The Deva asked: 'Manjushri! Why do you say this?' Manjushri replied: 'Deva! As the Buddha has said, there are two kinds of taking precepts. What are the two? They are: equal taking of precepts and unequal taking of precepts. What is unequal taking of precepts? It is: unequal falling. What is unequal falling? It is: falling into attachment to self, falling into attachment to sentient beings, falling into attachment to lifespan, falling into attachment to a man, falling into attachment to annihilationism and eternalism, falling into attachment to wrong views, falling into attachment to greed, hatred, and delusion, falling into attachment to the desire realm, falling into attachment to the form realm and formless realm, falling into attachment to recollection and grasping. Like this, Deva! Even falling into all unwholesome dharmas, falling into bad companionship, not knowing the Dharma of liberation, grasping all dharmas. Deva, you should know that this is called unequal taking of precepts. Deva! What is equal taking of precepts? It is: equal falling. What is equal? It is: equality of emptiness, equality of no-characteristics, equality of no-wishing. Deva!'

！若如是證三解脫門，如實而入則不分別，無所分別則不退轉。天子！如是名為平等受戒。

「複次，天子！若修貪慾、瞋恚、愚癡，若修自身、自身根本六十二見，若修顛倒、若修三惡身口意行、八邪、九惱、十不善業道，如是得言正受戒也。天子！譬如一切種子皆依地生，藥、草、樹、林依地生長，平等具足，得言具足。如是，天子！此佛法中若正受戒得言受戒。天子！譬如一切種子、藥、草、樹、林依大地住，如是，天子！正戒具足。何以故？以住戒故，法和合有。如彼種子、藥、草、樹、林具足生長，如是得言平等具足。天子！戒依信住，如是，一切菩提分法以依戒故生長具足。天子！如是，過去、未來、現在諸佛世尊一切聲聞，以正受戒是故證得三解脫門，一切戲論皆悉斷滅。天子！當知如是受戒是正受戒，非不平等。

「複次，天子！我與彼人如是出家、如是受戒：『汝善男子！當如是學，莫憶念取：「我如是學。」是汝出家。』」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！一切諸法皆悉不取。天子！汝若取戒，三界亦取。天子！于意云何？何者彼學？」

天子答言：「謂波羅提木叉具足。」

文殊師利問言：「天子！云何波羅提

【現代漢語翻譯】現代漢語譯本：『如果這樣證悟三解脫門（空、無相、無愿），如實進入就不會分別，沒有分別就不會退轉。天子！這稱為平等受戒。』『再者，天子！如果修習貪慾、瞋恚、愚癡，如果修習自身、以自身為根本的六十二種邪見，如果修習顛倒，如果修習身口意三惡行、八邪道、九惱、十不善業道，這樣也能說是正受戒嗎？天子！譬如一切種子都依地而生，藥草、樹木、森林依地生長，平等具足，才能說是具足。同樣，天子！這佛法中，如果正受戒才能說是受戒。天子！譬如一切種子、藥草、樹木、森林依大地而住，同樣，天子！正戒才能具足。為什麼呢？因為安住于戒，法才能和合存在。如同那些種子、藥草、樹木、森林具足生長，這樣才能說是平等具足。天子！戒依信而住，同樣，一切菩提分法也因為依戒才能生長具足。天子！過去、未來、現在諸佛世尊和一切聲聞，都是因為正受戒才能證得三解脫門，一切戲論都徹底斷滅。天子！應當知道，這樣的受戒才是正受戒，而不是不平等。』『再者，天子！我與那人這樣出家、這樣受戒：『你這善男子！應當這樣學習，不要憶念執取：「我這樣學習。」這就是你的出家。』天子問道：『文殊師利（智慧第一的菩薩）！因為什麼緣故這樣說呢？』文殊師利回答說：『天子！一切諸法都不能執取。天子！你如果執取戒，也就執取了三界（欲界、色界、無色界）。天子！你認為怎麼樣？什麼是那所學的呢？』天子回答說：『是說波羅提木叉（別解脫戒）具足。』文殊師利問道：『天子！什麼是波羅提木叉？』

【English Translation】 English version: 'If one thus realizes the three doors of liberation (emptiness, signlessness, wishlessness), and enters them in accordance with reality, then one does not discriminate, and without discrimination, one does not regress. O son of the gods! This is called equal acceptance of precepts.' 'Furthermore, O son of the gods! If one cultivates greed, hatred, and delusion; if one cultivates the self, the sixty-two views rooted in the self; if one cultivates perversions; if one cultivates the three evil actions of body, speech, and mind; the eight wrong paths; the nine vexations; and the ten unwholesome paths of action, can this be called the proper acceptance of precepts? O son of the gods! Just as all seeds grow depending on the earth, and herbs, trees, and forests grow depending on the earth, being equally complete, they can be said to be complete. Likewise, O son of the gods! In this Dharma of the Buddha, only the proper acceptance of precepts can be called acceptance of precepts. O son of the gods! Just as all seeds, herbs, trees, and forests abide on the great earth, likewise, O son of the gods! The proper precepts are complete. Why? Because by abiding in the precepts, the Dharma exists in harmony. Just as those seeds, herbs, trees, and forests grow completely, so it can be said to be equally complete. O son of the gods! Precepts abide in faith, and likewise, all the factors of enlightenment grow and become complete because of relying on precepts. O son of the gods! The Buddhas, World Honored Ones of the past, future, and present, and all the Shravakas (hearers), attain the three doors of liberation because of the proper acceptance of precepts, and all discursive thoughts are completely extinguished. O son of the gods! You should know that such acceptance of precepts is the proper acceptance of precepts, and not unequal.' 'Furthermore, O son of the gods! I ordain and give precepts to that person in this way: 『O good man! You should learn in this way, do not remember and grasp: 「I am learning in this way.」 This is your ordination.』' The son of the gods asked: 'Manjushri (Bodhisattva of great wisdom)! For what reason do you say this?' Manjushri replied: 'O son of the gods! All dharmas (phenomena) should not be grasped. O son of the gods! If you grasp precepts, you also grasp the three realms (desire realm, form realm, formless realm). O son of the gods! What do you think? What is that which is learned?' The son of the gods replied: 'It is said to be the complete Pratimoksha (code of monastic discipline).' Manjushri asked: 'O son of the gods! What is Pratimoksha?'

木叉具足？」

天子答言：「具足名得，言身具足、言口具足、意具足者，如是得言有波羅提木叉具足。」

文殊師利問言：「天子！于意云何？何處身、口、意業不作，不曾已作、今作、當作？有何相似可得說言似，若青、若黃、若白、若赤、若頗梨色？」

答言：「無也。」

文殊師利問言：「天子！云何得說？」

天子答言：「非是有為，如是而說。若非有為，彼不能說身、口、意業。」

文殊師利問言：「天子！于意云何？若非有為，彼可取不？」

天子答言：「文殊師利！不可取也。」

文殊師利言：「天子！我意在此，故如是說：『莫憶念取我如是學。』天子！若勝戒學、若勝心學、若勝慧學，彼學如際。如是應知，戒無所得是勝戒學、心無所得是勝心學、慧無所得是勝慧學。不分別心、不憶念心、不生勝心是勝心學，戒學、慧學，應如是知。天子！若心無所得，則戒不憶念；若戒不憶念，則三昧無所得；若三昧無所得，則慧無所得；若慧無所得，則一切疑不有；若一切疑不有，則學不取；若學不取，如是得言彼學憶念；若學憶念，彼阿那含；若阿那含，彼則清凈；若清凈者，彼不和合；若不和合，彼則不漏；若不漏者，彼則正行；若如是行，無色相

【現代漢語翻譯】現代漢語譯本：『什麼是波羅提木叉（戒律）的具足？』天子回答說：『具足的意思是獲得，如果說身具足、口具足、意具足，這樣才能說有波羅提木叉的具足。』文殊師利問：『天子！你認為如何？哪裡有身、口、意業不造作，不曾已作、現在作、將來作？有什麼相似之處可以用來比喻，比如青色、黃色、白色、紅色或琉璃色？』天子回答說：『沒有。』文殊師利問：『天子！那如何才能說呢？』天子回答說：『不是有為法，所以這樣說。如果不是有為法，就不能說身、口、意業。』文殊師利問：『天子！你認為如何？如果不是有為法，那可以執取嗎？』天子回答說：『文殊師利！不可執取。』文殊師利說：『天子！我的意思是這樣，所以才這樣說：『不要執著於我所學的這些。』天子！無論是殊勝的戒學、殊勝的心學還是殊勝的慧學，這些學習都如同邊際一樣。應當知道，戒無所得是殊勝的戒學，心無所得是殊勝的心學，慧無所得是殊勝的慧學。不分別心、不憶念心、不生起殊勝的心是殊勝的心學，戒學和慧學也應當這樣理解。天子！如果心無所得，那麼戒就不被憶念；如果戒不被憶念，那麼三昧就無所得；如果三昧無所得，那麼慧就無所得；如果慧無所得，那麼一切疑惑就不存在；如果一切疑惑不存在，那麼學習就不被執取；如果學習不被執取，這樣才能說學習被憶念；如果學習被憶念，那就是阿那含（不還果）；如果是不還果，那就是清凈；如果是清凈，那就是不和合；如果不和合，那就是不漏；如果不漏，那就是正行；如果這樣修行，就沒有色相。』

【English Translation】 English version: 'What is the perfection of Pratimoksha (precepts)?' The prince replied, 'Perfection means attainment. If it is said that the body is perfect, the speech is perfect, and the mind is perfect, then it can be said that there is perfection of Pratimoksha.' Manjushri asked, 'Prince! What do you think? Where are the actions of body, speech, and mind not created, not having been done, not being done now, and not going to be done? What is similar that can be used as a metaphor, like blue, yellow, white, red, or crystal color?' The prince replied, 'There is none.' Manjushri asked, 'Prince! Then how can it be said?' The prince replied, 'It is not a conditioned phenomenon, so it is said like this. If it is not a conditioned phenomenon, then the actions of body, speech, and mind cannot be spoken of.' Manjushri asked, 'Prince! What do you think? If it is not a conditioned phenomenon, can it be grasped?' The prince replied, 'Manjushri! It cannot be grasped.' Manjushri said, 'Prince! This is my intention, and that is why I say: 『Do not cling to the idea that I have learned this.』 Prince! Whether it is superior discipline, superior concentration, or superior wisdom, these learnings are like a boundary. It should be known that non-attainment of discipline is superior discipline, non-attainment of concentration is superior concentration, and non-attainment of wisdom is superior wisdom. Not discriminating the mind, not remembering the mind, and not generating a superior mind is superior concentration. Discipline and wisdom should be understood in the same way. Prince! If there is no attainment of mind, then discipline is not remembered; if discipline is not remembered, then samadhi is not attained; if samadhi is not attained, then wisdom is not attained; if wisdom is not attained, then all doubts do not exist; if all doubts do not exist, then learning is not grasped; if learning is not grasped, then it can be said that learning is remembered; if learning is remembered, then that is Anagami (Non-Returner); if it is Non-Returner, then that is purity; if it is purity, then that is non-combination; if it is non-combination, then that is non-leakage; if it is non-leakage, then that is right practice; if one practices like this, there is no form.'

似；若無色相似，彼是虛空。何以故？似彼虛空無形色故。天子！若如是學，彼則不學；若不學者，彼得言學。於何處學，彼無處學？若無處學，如是得言正學而住。」

於是，文殊師利童子復語善住意天子言：「天子！我為彼人如出家法、如受戒法，如是為說：『汝善男子！一切三千大千世界信心檀越與汝飲食，汝心不念、不生分別：「此食難消、此則能消。」若如是者，汝是凈戒。』」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！若取施者、受者、財物，如是分別得言我凈。若取、若賞、若凈，若有所得，彼人有凈；若心憶念，彼人有凈；若心分別，彼人有凈。天子！若更不取、不賞、不凈，若無所得、若無憶念、若不分別，彼云何凈？何以故？畢竟凈故。天子！若取、若賞、若有所得，憶念分別得凈信食，則是凡夫、非阿羅漢。何以故？凡夫取賞心有所得，憶念分別取我、分別此人與我，如是分別，彼得言凈。云何名凈？凡夫人行取三有生，彼如是凈。天子！阿羅漢者更無少物有異身行，不取異身、更不轉生，何處有凈？汝取彼施取，三圓凈。天子！當知何者名為三圓凈耶？所謂不得施者、受者及以財物，是三圓凈。若如是凈，彼不復凈。天子！我意在此，故

【現代漢語翻譯】現代漢語譯本：如果（修行者）執著于無色之相，那就像執著于虛空一樣。為什麼呢？因為虛空沒有形狀和顏色。天子啊！如果像這樣學習，那他就不是在學習；如果他不是在學習，他才能說是在學習。在何處學習呢？他無處可學。如果無處可學，這樣才能說是真正地安住于學習之中。於是，文殊師利童子又對善住意天子說：『天子！我為那些人像出家一樣、像受戒一樣，這樣為他們說：『善男子！所有三千大千世界的信徒供養你飲食，你心中不要想、不要分別：「這個食物難以消化，那個食物容易消化。」如果能這樣，你就是持守清凈戒律。』天子問道：『文殊師利！您為什麼這樣說呢？』文殊師利回答說：『天子！如果執著于施者、受者和財物，這樣分別就說自己是清凈的。如果執著、如果讚賞、如果認為清凈，如果有所得，那個人就有所謂的清凈；如果心中憶念，那個人就有所謂的清凈；如果心中分別，那個人就有所謂的清凈。天子！如果不再執著、不再讚賞、不再認為清凈，如果沒有所得、沒有憶念、沒有分別，那他如何能清凈呢？為什麼呢？因為他本來就是清凈的。天子！如果執著、讚賞、有所得，憶念分別而認為食物是清凈的，那就是凡夫，不是阿羅漢。為什麼呢？凡夫執著讚賞，心中有所得，憶念分別執著於我，分別這個人給了我，這樣分別，他們就說自己是清凈的。什麼是清凈呢？凡夫的行為執著於三有輪迴，他們認為這樣是清凈的。天子！阿羅漢沒有任何與凡夫不同的行為，不執著于不同的身體，不再輪迴轉生，哪裡還有什麼清凈可言呢？你執著于接受佈施，執著於三輪清凈。天子！應當知道什麼是三輪清凈嗎？就是不執著于施者、受者和財物，這就是三輪清凈。如果這樣清凈，那他就不是清凈了。天子！我的意思是這樣，所以說。』

【English Translation】 English version: If (a practitioner) is attached to the appearance of formlessness, it is like being attached to emptiness. Why is that? Because emptiness has no shape or color. O son of the gods! If one learns in this way, then one is not learning; if one is not learning, then one can be said to be learning. Where does one learn? One has nowhere to learn. If there is nowhere to learn, then one can be said to be truly abiding in learning. Then, Manjushri Bodhisattva again said to the son of the gods, Good Abiding Mind: 'O son of the gods! For those people, I speak as if they were leaving home, as if they were receiving precepts, saying: 'Good man! All the faithful donors in the three thousand great thousand worlds offer you food, and in your mind, do not think or discriminate: 「This food is difficult to digest, that food is easy to digest.」 If you can do this, you are keeping pure precepts.' The son of the gods asked: 'Manjushri! Why do you say this?' Manjushri replied: 'O son of the gods! If one is attached to the giver, the receiver, and the property, and makes such distinctions, one says that one is pure. If one is attached, if one praises, if one considers it pure, if one has something to gain, that person has so-called purity; if one remembers in the mind, that person has so-called purity; if one discriminates in the mind, that person has so-called purity. O son of the gods! If one is no longer attached, no longer praises, no longer considers it pure, if there is nothing to gain, no remembrance, no discrimination, then how can one be pure? Why is that? Because one is pure by nature. O son of the gods! If one is attached, praises, has something to gain, remembers and discriminates, and considers the food to be pure, then that is a common person, not an Arhat. Why is that? Common people are attached to praise, have something to gain in their minds, remember and discriminate, are attached to the self, and discriminate that this person gave to me. With such discrimination, they say that they are pure. What is purity? The actions of common people are attached to the cycle of the three realms, and they consider this to be purity. O son of the gods! An Arhat has no actions different from those of common people, is not attached to different bodies, and is no longer reborn. Where is there any purity to speak of? You are attached to receiving offerings, attached to the three circles of purity. O son of the gods! Should you know what is called the three circles of purity? It is not being attached to the giver, the receiver, and the property. This is the three circles of purity. If one is pure in this way, then one is not pure. O son of the gods! This is what I mean, therefore I say so.'

如是說：『若一切三千大千世界信心檀越施汝飲食，不憶念凈，彼世界中得言福田，彼善出家。』」

爾時，文殊師利童子復語善住意天子言：「天子！我于彼人如出家法、如受戒法，如是為說：『若汝善男子不宿阿蘭若、不住聚落、不近聚落、不遠聚落、不住獨處、不乞食行、不請食食、不糞掃衣、不長者家取缽三衣、不露地坐、不少欲、不知足、非常知足、不遠離行、不樹下住、不房中宿、不殘宿食、不食蘇蜜。若汝善男子如是，一切頭陀功德聚集。』能行如是等法不憶念行。何以故？此慢心人如是相行。天子！若如是念：『我糞掃衣、我乞食行、我樹下坐、我喜殘食、我喜少欲、我喜知足、我宿阿蘭若、我露地坐、我能頭陀、我為他說。』天子當知，非正行法，如是法生。何以故？如此無分別彼人尚不得我，何況頭陀功德而有所得？若有所得，無有是處。如是，天子！若此頭陀功德和合修行，心不憶念、心不分別，我說彼人能說頭陀。何以故？天子！若比丘抖擻貪慾、抖擻瞋恚、抖擻愚癡、抖擻三界、抖擻內外六入，我說彼人能說抖擻。如是抖擻，若不取、不捨，不修、不著、非是不著，我說彼人能說頭陀。

「複次，天子！如是，我為彼出家人如是受戒、如是說言：『汝善男子！若如是知，非知

【現代漢語翻譯】現代漢語譯本：如是說：『如果所有三千大千世界的信徒佈施給你飲食，你不執著于清凈，那麼在這個世界中，你就可以被稱為福田，你就是一位善於修行的出家人。』

當時，文殊師利（Manjusri）童子又對善住意（Sudharmamati）天子說：『天子！我對於那個人，按照出家的方法、按照受戒的方法，這樣為他說：『如果你們這些善男子不住在阿蘭若（aranya，寂靜處），不住在村落，不靠近村落，不遠離村落，不住在獨處，不乞食，不接受別人請的食物，不穿糞掃衣，不在長者家取缽和三衣，不露地而坐，不追求少欲，不知足，不非常知足，不遠離修行，不住在樹下，不在房間里過夜，不吃剩飯，不吃酥油和蜂蜜。如果你們這些善男子這樣做，一切頭陀（dhuta，苦行）功德就會聚集。』能夠修行這些法而不執著于修行。為什麼呢？因為這種傲慢的人是這樣修行的。天子！如果這樣想：『我穿糞掃衣，我乞食，我坐在樹下，我喜歡吃剩飯，我喜歡少欲，我喜歡知足，我住在阿蘭若，我露地而坐，我能行頭陀，我為別人說這些。』天子，你要知道，這不是正確的修行方法，這樣的法會產生。為什麼呢？因為這樣沒有分別的人尚且不能得到『我』，更何況能得到頭陀功德呢？如果有所得，那是不可能的。所以，天子！如果這些頭陀功德和合修行，心中不執著，心中不分別，我說這個人能說頭陀。為什麼呢？天子！如果比丘能夠抖擻貪慾、抖擻瞋恚、抖擻愚癡、抖擻三界、抖擻內外六入，我說這個人能說抖擻。像這樣抖擻，如果不取、不捨，不修、不執著、也不是不執著，我說這個人能說頭陀。

『再者，天子！像這樣，我為那些出家人這樣受戒，這樣說：『你們這些善男子！如果這樣知道，不是知道。』

【English Translation】 English version: Thus it is said: 『If all the faithful donors of the three thousand great thousand worlds give you food, and you do not dwell on purity, then in that world you can be called a field of merit, and you are a good renunciate.』

At that time, the youth Manjusri (Manjusri) again said to the son of the gods Sudharmamati (Sudharmamati): 『Son of the gods! For that person, according to the method of renunciation, according to the method of receiving precepts, I say this: 『If you good men do not dwell in the aranya (aranya, secluded place), do not dwell in villages, do not approach villages, do not stay far from villages, do not dwell in solitude, do not beg for food, do not accept food offered by others, do not wear rag robes, do not take bowls and three robes from the homes of elders, do not sit in the open, do not seek few desires, do not know contentment, do not be extremely content, do not stay away from practice, do not dwell under trees, do not spend the night in rooms, do not eat leftover food, do not eat ghee and honey. If you good men do this, all the merits of dhuta (dhuta, ascetic practices) will gather.』 Able to practice these dharmas without dwelling on the practice. Why? Because such an arrogant person practices in this way. Son of the gods! If you think like this: 『I wear rag robes, I beg for food, I sit under trees, I like to eat leftovers, I like few desires, I like contentment, I live in the aranya, I sit in the open, I can practice dhuta, I tell others about these.』 Son of the gods, you should know that this is not the correct method of practice, and such a dharma will arise. Why? Because such a person without discrimination cannot even attain 『I』, let alone attain the merits of dhuta? If there is attainment, that is impossible. Therefore, son of the gods! If these dhuta merits are practiced together, without dwelling in the mind, without discrimination in the mind, I say that this person can speak of dhuta. Why? Son of the gods! If a bhikkhu can shake off greed, shake off anger, shake off ignorance, shake off the three realms, shake off the inner and outer six entrances, I say that this person can speak of shaking off. Like this shaking off, if one does not grasp, does not abandon, does not cultivate, does not cling, and is not non-clinging, I say that this person can speak of dhuta.』

『Furthermore, son of the gods! Like this, I give precepts to those renunciates in this way, saying: 『You good men! If you know like this, it is not knowing.』

四諦、非修四念處、非修四正勤、非修四如意神足、非修五根、非修五力、非修七覺分、非修八聖道分、非修三十七菩提分法、非證三解脫門。』何以故？天子！如是得言知不生相，不修、不證。何以故？非是不生能證念處。天子！云何而言不是憶念、不正觀察一切諸法得言念處？天子！若比丘不住欲界、不住色界、不住無色界，如是，比丘得言無住修四念處。云何而修？如是，不修——既不自修、不令他修——若如是修，得言修者；如是次第，乃至三十七菩提分法應如是知。天子！何等比丘坐禪？禪師於一切法悉無所得，彼無憶念；若不憶念，彼則不修；若不修者，彼則不證。天子！以何因緣唯有名說？謂三十七菩提分法。彼名無物，意喜因緣而生此名，一相、無相，如是而說；或說、或不說，皆如是名。諸有識知皆無所得，此實知見；若有識知，此三十七菩提分法皆無所得。」

天子問言：「文殊師利！言禪師者，何等比丘得言禪師？」

文殊師利答言：「天子！此禪師者，於一切法一行思量，所謂不生。若如是知，得言禪師；乃至無有少法可取，得言禪師。不取何法？所謂不取此世、彼世、不取三界，至一切法悉皆不取。謂：一切法悉無眾生，如是不取得言禪師。天子！若彼禪師無少法取、非取不

{ "translations": [ "現代漢語譯本：『不修習四聖諦（苦、集、滅、道），不修習四念處（身、受、心、法），不修習四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生），不修習四如意神足（欲、勤、心、觀），不修習五根（信、精進、念、定、慧），不修習五力（信力、精進力、念力、定力、慧力），不修習七覺支（念、擇法、精進、喜、輕安、定、舍），不修習八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），不修習三十七菩提分法（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），不證得三解脫門（空、無相、無愿）。』為什麼呢？天子！像這樣才能說知曉不生之相，不修習、不證得。為什麼呢？因為不是不生之法能夠證得念處。天子！怎麼能說不是憶念、不正觀察一切諸法而能說得到念處呢？天子！如果比丘不住于欲界、不住於色界（有物質的界），不住于無色界（沒有物質的界），像這樣，比丘才能說無所住地修習四念處。如何修習呢？像這樣，不修習——既不自己修習，也不令他人修習——如果像這樣修習，才能說是在修習；像這樣次第，乃至三十七菩提分法都應該這樣理解。天子！什麼樣的比丘是坐禪呢？禪師對於一切法都無所得，他沒有憶念；如果沒有憶念，他就不會修習；如果不修習，他就不會證得。天子！因為什麼因緣只有名稱的說法呢？就是這三十七菩提分法。它們只是名稱而沒有實體，因為內心的喜悅而產生這些名稱，它們是一相、無相，像這樣說；或者說、或者不說，都是這樣的名稱。所有有識知的人都無所得，這才是真實的知見；如果有識知，這三十七菩提分法都是無所得的。」， "天子問道：『文殊師利！所說的禪師，什麼樣的比丘才能稱為禪師呢？』", "文殊師利回答說：『天子！這位禪師，對於一切法都以一種方式思量，那就是不生。如果像這樣知曉，才能稱為禪師；乃至沒有絲毫的法可以執取，才能稱為禪師。不執取什麼法呢？就是不執取此世、彼世、不執取三界（欲界、色界、無色界），乃至一切法都不執取。意思是：一切法都沒有眾生，像這樣不執取才能稱為禪師。天子！如果那位禪師沒有絲毫的法可以執取、不是不執取，" ], "english_translations": [ "English version: 'Not cultivating the Four Noble Truths (suffering, origin, cessation, path), not cultivating the Four Foundations of Mindfulness (body, feeling, mind, phenomena), not cultivating the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, maintaining good that has arisen), not cultivating the Four Bases of Spiritual Power (desire, effort, mind, investigation), not cultivating the Five Faculties (faith, effort, mindfulness, concentration, wisdom), not cultivating the Five Powers (power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom), not cultivating the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity), not cultivating the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), not cultivating the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path), not realizing the three doors of liberation (emptiness, signlessness, wishlessness).' Why is that? O son of the gods! It is in this way that one can be said to know the characteristic of non-arising, without cultivation or realization. Why is that? Because it is not the non-arising that can realize mindfulness. O son of the gods! How can it be said that one can attain mindfulness without recollection and without proper observation of all phenomena? O son of the gods! If a bhikkhu does not abide in the desire realm, does not abide in the form realm (realm of material existence), and does not abide in the formless realm (realm of immaterial existence), then such a bhikkhu can be said to cultivate the four foundations of mindfulness without abiding. How does one cultivate? In this way, one does not cultivate—neither cultivating oneself nor causing others to cultivate—if one cultivates in this way, then one can be said to be cultivating; in this way, step by step, even the thirty-seven factors of enlightenment should be understood. O son of the gods! What kind of bhikkhu is a meditator? A meditator has no attainment in all phenomena, he has no recollection; if there is no recollection, then he does not cultivate; if he does not cultivate, then he does not realize. O son of the gods! For what reason are these only names? These are the thirty-seven factors of enlightenment. They are just names without substance, these names arise because of the joy of the mind, they are one characteristic, without characteristic, in this way it is said; whether it is said or not said, they are all such names. All those who have consciousness have no attainment, this is the true knowledge and vision; if there is consciousness, these thirty-seven factors of enlightenment are all without attainment.", "The son of the gods asked: 'Manjushri! Regarding the meditator, what kind of bhikkhu can be called a meditator?'", "Manjushri replied: 'O son of the gods! This meditator contemplates all phenomena in one way, that is, non-arising. If one knows in this way, then one can be called a meditator; even if there is not the slightest phenomenon to grasp, one can be called a meditator. What phenomenon does one not grasp? That is, one does not grasp this world, the other world, one does not grasp the three realms (desire realm, form realm, formless realm), even all phenomena are not grasped. The meaning is: all phenomena have no sentient beings, not grasping in this way can be called a meditator. O son of the gods! If that meditator has not the slightest phenomenon to grasp, not not grasping," ] }

取，以是義故得言禪師。」

說是法時，會中無量百千眾生皆生疑心：「云何云何？此云何取？云何不取？如來說言：『知三解脫門得證涅槃，修三十七菩提分法證涅槃。』者，而此文殊師利童子遮菩提分法得證涅槃者，此文殊師利童子所說共如來語不相應耶？」

爾時，文殊師利童子知彼比丘心生疑已，即問長老舍利弗言：「大德舍利弗！汝信如來說汝智慧最第一耶？大德舍利弗！於何時中無慾法證？有何法證？大德！豈不證四諦耶？修三十七菩提分法、或證三解脫門？」

長老舍利弗言：「文殊師利！乃至無有少法可得，若修、若證，若知、若得。何以故？以一切法不取、不生，無記空證、不空空證。」

說此法時，三千比丘不受，諸法漏盡，心得解脫。

爾時，善住意天子讚歎文殊師利童子，作如是言：「善哉，善哉。文殊師利！利智慧人，善說如是甚深空忍。」

文殊師利言：「天子！我非利智，一切毛道凡夫利智。何以故？毛道凡夫如利智智。何者利智？地獄利智、畜生利智、餓鬼利智、閻魔羅王世間利智、三界利智，如是利智得言利智，不知前際諸有為行。天子！毛道凡夫貪慾利智、瞋恚利智、愚癡利智，非是聲聞，非是緣覺、得忍菩薩。如是，天子！愚癡利智如

【現代漢語翻譯】現代漢語譯本：因此，依此義理，才能被稱為禪師。當宣說此法時，會中無數百千眾生都生起疑惑：『如何如何？這是如何取？如何不取？如來說：『了知三解脫門便能證得涅槃，修習三十七菩提分法便能證得涅槃。』而這位文殊師利童子卻遮止菩提分法也能證得涅槃，這位文殊師利童子所說的與如來所說的不相符嗎？』當時，文殊師利童子知道那些比丘心中生起疑惑，就問長老舍利弗說：『大德舍利弗！你相信如來說你的智慧是第一的嗎？大德舍利弗！在什麼時候沒有欲法可以證得？有什麼法可以證得？大德！難道不是證得四諦嗎？修習三十七菩提分法，或者證得三解脫門嗎？』長老舍利弗說：『文殊師利！乃至沒有絲毫的法可以得到，無論是修、是證，是知、是得。為什麼呢？因為一切法不取、不生，是無記空證、不空空證。』當宣說此法時，三千比丘不再執著，諸法漏盡，心得解脫。當時，善住意天子讚歎文殊師利童子，這樣說道：『善哉，善哉。文殊師利！您是利智慧之人，善於宣說如此甚深的空忍。』文殊師利說：『天子！我不是利智，一切毛道凡夫才是利智。為什麼呢？毛道凡夫如同利智的智慧。什麼是利智？地獄的利智、畜生的利智、餓鬼的利智、閻魔羅王（Yama，掌管地獄的王）世間的利智、三界的利智，這樣的利智才能被稱為利智，卻不知曉前際的諸有為行。天子！毛道凡夫貪慾的利智、瞋恚的利智、愚癡的利智，不是聲聞（Sravaka，聽聞佛法而修行的人）、不是緣覺（Pratyekabuddha，獨自覺悟的人）、不是得到忍的菩薩（Bodhisattva，發願成佛的修行者）。如此，天子！愚癡的利智如同』

【English Translation】 English version: Therefore, it is by this meaning that one can be called a Chan master. When this Dharma was being spoken, countless hundreds and thousands of beings in the assembly all developed doubts: 『How is it? How is this taking? How is this not taking? The Tathagata (如來, Thus Come One, an epithet of the Buddha) said: 『Knowing the three doors of liberation, one attains Nirvana; cultivating the thirty-seven factors of enlightenment, one attains Nirvana.』 But this Manjushri (文殊師利, Bodhisattva of Great Wisdom) is obstructing the idea that the factors of enlightenment can lead to Nirvana. Is what this Manjushri is saying not in accordance with what the Tathagata said?』 At that time, Manjushri, knowing that the Bhikkhus (比丘, Buddhist monks) had doubts in their minds, asked the elder Shariputra (舍利弗, one of the Buddha's chief disciples): 『Great virtuous Shariputra! Do you believe that the Tathagata said that your wisdom is the foremost? Great virtuous Shariputra! At what time is there no Dharma of desire to be attained? What Dharma is there to be attained? Great virtuous one! Is it not the attainment of the Four Noble Truths? Is it not the cultivation of the thirty-seven factors of enlightenment, or the attainment of the three doors of liberation?』 The elder Shariputra said: 『Manjushri! There is not even the slightest Dharma to be obtained, whether it is cultivation, attainment, knowing, or gaining. Why is that? Because all Dharmas are neither taken nor produced, they are non-definitive emptiness attainment, and non-empty emptiness attainment.』 When this Dharma was spoken, three thousand Bhikkhus were no longer attached, their outflows were exhausted, and their minds were liberated. At that time, the Deva (天子, celestial being) Sughoshita praised Manjushri, saying: 『Excellent, excellent. Manjushri! You are a person of sharp wisdom, skilled in speaking of such profound forbearance of emptiness.』 Manjushri said: 『Deva! I am not of sharp wisdom; all ordinary beings of the hairy path are of sharp wisdom. Why is that? Ordinary beings of the hairy path are like the wisdom of sharp wisdom. What is sharp wisdom? The sharp wisdom of hell, the sharp wisdom of animals, the sharp wisdom of hungry ghosts, the sharp wisdom of the world of Yama (閻魔羅王, the king of hell), the sharp wisdom of the three realms. Such sharp wisdom can be called sharp wisdom, but they do not know the past actions of conditioned existence. Deva! The sharp wisdom of ordinary beings of the hairy path is the sharp wisdom of greed, the sharp wisdom of anger, the sharp wisdom of ignorance; they are not Sravakas (聲聞, disciples who hear the teachings), not Pratyekabuddhas (緣覺, solitary realizers), not Bodhisattvas (菩薩, beings on the path to Buddhahood) who have attained forbearance. Thus, Deva! The sharp wisdom of ignorance is like』

是應知。」

天子問言：「文殊師利！仁戲論不？」

文殊師利答言：「不也。」

天子問言：「學他語耶？」

文殊師利答言：「不也。」

天子問言：「唯言語耶？」

文殊師利答言：「如是，如是。天子！我取言語。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！若菩薩一字、一句不動彼字、不動句義，次第問道，如實而知，不知空、不知離，知無體、知不生，如是知、若不知，非知、非解，非受、非作，是故得言唯言語句。」

爾時，世尊讚歎文殊師利童子，作如是言：「善哉，善哉。文殊師利！汝今已得陀羅尼，故能如是說。」

文殊師利言：「世尊！非我得陀羅尼。何以故？世尊！若愚癡人得陀羅尼，非佛、菩薩得陀羅尼。何以故？世尊！愚癡凡夫得陀羅尼。得何等法？所謂：得我、得眾生、得命、得丈夫，得斷、得常，得貪、瞋、癡，得無明、有、愛、五陰、自身、十八界、六內入、六外入，見分別不分別、無分別不分別行。如是，世尊！愚癡凡夫得陀羅尼。以取相故，分別不分別、無分別不分別行。如是，世尊！愚癡之人得陀羅尼。何以故？若法愚癡人得，則非佛得、非聲聞得、非緣覺得、非菩薩得，

【現代漢語翻譯】現代漢語譯本『應該知道。』

天子問道：『文殊師利（Manjusri，菩薩名）！你是在戲論嗎？』

文殊師利回答說：『不是。』

天子問道：『你在學習其他語言嗎？』

文殊師利回答說：『不是。』

天子問道：『只是言語嗎？』

文殊師利回答說：『是的，是的。天子！我取用言語。』

天子問道：『文殊師利！你以什麼意思這樣說呢？』

文殊師利回答說：『天子！如果菩薩對一個字、一句話，不改變那個字、不改變那句話的意思，依次提問，如實地瞭解，既不執著于空，也不執著于離，知道沒有實體，知道不生不滅，像這樣知道，或者不知道，既不是知道，也不是理解，既不是接受，也不是造作，所以才說只是言語。』

這時，世尊（釋迦牟尼佛）讚歎文殊師利童子，這樣說道：『善哉，善哉。文殊師利！你現在已經得到了陀羅尼（Dharani，總持，記憶和理解能力），所以能夠這樣說。』

文殊師利說：『世尊！不是我得到了陀羅尼。為什麼呢？世尊！如果愚癡的人得到了陀羅尼，就不是佛、菩薩得到了陀羅尼。為什麼呢？世尊！愚癡的凡夫得到了陀羅尼。他們得到了什麼法呢？所謂：得到了我、得到了眾生、得到了生命、得到了丈夫，得到了斷滅、得到了常住，得到了貪、瞋、癡，得到了無明、有、愛、五陰、自身、十八界、六內入、六外入，見分別和不分別、無分別和不分別的行。像這樣，世尊！愚癡的凡夫得到了陀羅尼。因為執著于表象，分別不分別、無分別不分別的行。像這樣，世尊！愚癡的人得到了陀羅尼。為什麼呢？如果法是愚癡的人得到的，那就不是佛得到的、不是聲聞（Sravaka，佛陀的弟子）得到的、不是緣覺（Pratyekabuddha，獨自覺悟者）得到的、不是菩薩得到的，』

【English Translation】 English version 'It should be known.'

The prince asked: 'Manjusri (a Bodhisattva), are you engaging in frivolous talk?'

Manjusri replied: 'No.'

The prince asked: 'Are you learning other languages?'

Manjusri replied: 'No.'

The prince asked: 'Is it just words?'

Manjusri replied: 'Yes, yes. Prince! I use words.'

The prince asked: 'Manjusri, what do you mean by saying this?'

Manjusri replied: 'Prince! If a Bodhisattva, regarding a word or a sentence, does not change that word or the meaning of that sentence, asks questions in order, understands truthfully, neither clinging to emptiness nor clinging to detachment, knows there is no substance, knows there is no birth and no death, knowing like this, or not knowing, it is neither knowing nor understanding, neither accepting nor creating, therefore it is said to be just words.'

At that time, the World Honored One (Sakyamuni Buddha) praised the youth Manjusri, saying: 'Excellent, excellent. Manjusri! You have now attained Dharani (total retention, the ability to remember and understand), therefore you are able to speak like this.'

Manjusri said: 'World Honored One! It is not that I have attained Dharani. Why is that? World Honored One! If a foolish person attains Dharani, then it is not the Buddha or a Bodhisattva who has attained Dharani. Why is that? World Honored One! Foolish ordinary people attain Dharani. What Dharma do they attain? Namely: they attain self, they attain sentient beings, they attain life, they attain a man, they attain annihilation, they attain permanence, they attain greed, hatred, and delusion, they attain ignorance, existence, craving, the five aggregates, the self, the eighteen realms, the six internal sense bases, the six external sense bases, seeing the actions of discrimination and non-discrimination, non-discrimination and non-non-discrimination. Like this, World Honored One! Foolish ordinary people attain Dharani. Because they cling to appearances, they discriminate between discrimination and non-discrimination, non-discrimination and non-non-discrimination. Like this, World Honored One! Foolish people attain Dharani. Why is that? If a Dharma is attained by a foolish person, then it is not attained by the Buddha, not attained by a Sravaka (a disciple of the Buddha), not attained by a Pratyekabuddha (a solitary enlightened one), not attained by a Bodhisattva,'

如是得言愚癡之人得陀羅尼。何以故？如愚癡人虛妄心取，非佛、聲聞、緣覺、菩薩。」

爾時，善住意天子語文殊師利童子言：「文殊師利！仁者若非得陀羅尼，何故蒙鈍？」

文殊師利言：「如是，天子！我實蒙鈍。何以故？彼蒙鈍行無人能知如來、聲聞、緣覺、菩薩。天子！若非蒙鈍，彼人則是愚癡凡夫。何以故？以障礙故，愚癡凡夫貪著心行蒙鈍黠慧。須陀洹人障礙行說尚貪心行，何況愚癡凡夫之人？如是，天子！如是得言我是蒙鈍、非得陀羅尼。何以故？乃至少物我不得故。」

爾時，會中五百比丘聞此法門不能信受，生大怖畏，棄捨而去，自身將墮大地獄中。

爾時，尊者舍利弗語文殊師利童子言：「文殊師利！應當觀察此會大眾然後說法。仁說如是甚深法門，此眾會中五百比丘聞說如是甚深法門不能信受，生大怖畏，棄捨而去，自身將墮大地獄中。」

文殊師利言：「大德舍利弗！汝莫分別，乃至無有少物可得墮于地獄。何以故？以一切法悉不生故。大德舍利弗！汝語我言：『應當觀察此會大眾然後說法。』大德舍利弗！若善男子善女人依止我見、依眾生見、依壽命見、依丈夫見，雖復供養恒河沙等諸佛、如來、應、正遍知及比丘僧一切樂具，盡其形命如是供養，若聞

【現代漢語翻譯】現代漢語譯本：如果這樣說，愚癡的人得到了陀羅尼（Dharani，總持，一種記憶和理解佛法的能力）。為什麼呢？因為愚癡的人以虛妄的心去執取，而不是佛、聲聞（Sravaka，佛陀的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）所能得到的。當時，善住意天子問文殊師利童子說：『文殊師利！如果仁者沒有得到陀羅尼，為什麼會顯得如此矇昧遲鈍呢？』文殊師利說：『是的，天子！我確實顯得矇昧遲鈍。為什麼呢？因為這種矇昧遲鈍的修行，無人能知如來（Tathagata，佛陀的稱號）、聲聞、緣覺、菩薩的境界。天子！如果不是矇昧遲鈍，那個人就是愚癡的凡夫。為什麼呢？因為有障礙的緣故，愚癡的凡夫貪著心行，顯得矇昧遲鈍而又自以為聰明。須陀洹（Srotapanna，入流者，佛教修行第一果位）的人，在障礙的修行中尚且有貪心，何況是愚癡的凡夫呢？所以，天子！這樣說，我是矇昧遲鈍，而不是得到了陀羅尼。為什麼呢？因為哪怕是極少的東西，我也無法得到。』當時，會中有五百比丘聽到這個法門，不能信受，心生大恐懼，捨棄而去，他們自身將要墮入大地獄中。當時，尊者舍利弗問文殊師利童子說：『文殊師利！應當觀察此會大眾，然後說法。仁者所說的如此甚深的法門，此眾會中有五百比丘聽了之後不能信受，心生大恐懼，捨棄而去，他們自身將要墮入大地獄中。』文殊師利說：『大德舍利弗！你不要分別，乃至沒有絲毫的東西可以讓人墮入地獄。為什麼呢？因為一切法本來就不生。大德舍利弗！你對我說：『應當觀察此會大眾，然後說法。』大德舍利弗！如果善男子、善女人執著於我見、執著于眾生見、執著于壽命見、執著于丈夫見，即使供養恒河沙數那麼多的諸佛、如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha，佛陀的稱號）以及比丘僧一切樂具，盡其一生這樣供養，如果聽到』

【English Translation】 English version: It is said that a foolish person obtains Dharani (a mnemonic device, a capacity to remember and understand the Dharma). Why is that? Because a foolish person grasps with a deluded mind, not like the Buddha, Sravakas (disciples of the Buddha), Pratyekabuddhas (solitary realizers), or Bodhisattvas (beings on the path to enlightenment). At that time, the Deva (god) Suvāsita asked the youth Manjushri: 'Manjushri! If you have not obtained Dharani, why do you appear so dull?' Manjushri said: 'Yes, Deva! I am indeed dull. Why is that? Because this dull practice is unknown to the Tathagatas (Buddhas), Sravakas, Pratyekabuddhas, and Bodhisattvas. Deva! If one is not dull, that person is a foolish ordinary being. Why is that? Because of the obstacles, foolish ordinary beings are attached to their minds, appearing dull yet thinking themselves clever. Even a Srotapanna (stream-enterer, the first stage of enlightenment) still has attachment in their practice with obstacles, let alone a foolish ordinary being? Therefore, Deva! It is said that I am dull, not that I have obtained Dharani. Why is that? Because I cannot obtain even the slightest thing.' At that time, five hundred Bhikshus (monks) in the assembly, upon hearing this Dharma teaching, could not accept it, became greatly frightened, abandoned it, and will themselves fall into the great hell. At that time, the Venerable Shariputra asked the youth Manjushri: 'Manjushri! You should observe the assembly before teaching. You have spoken such a profound Dharma teaching, and five hundred Bhikshus in this assembly, upon hearing this profound Dharma teaching, could not accept it, became greatly frightened, abandoned it, and will themselves fall into the great hell.' Manjushri said: 'Great Shariputra! Do not discriminate, as there is not even the slightest thing that can cause one to fall into hell. Why is that? Because all dharmas are originally unarisen. Great Shariputra! You say to me: 『You should observe the assembly before teaching.』 Great Shariputra! If a good man or good woman clings to the view of self, clings to the view of beings, clings to the view of life, clings to the view of a person, even if they offer to as many Buddhas, Tathagatas, Arhats, Samyaksambuddhas (titles of the Buddha), and the Sangha (monastic community) as there are grains of sand in the Ganges River, all kinds of comforts and necessities, and continue to do so for their entire lives, if they hear'

我說如是難解甚深法門，一切世間聞不能信——謂空、無相、無愿寂靜，不滅、不生，無有眾生、壽命、丈夫、無我，無常、苦法、無我——舍而不受，速墮地獄。大德舍利弗！若善男子、若善女人聞此甚深難解之法舍而不受，生地獄中；從地獄出，依止我見，雖復供養恒河沙等諸佛、如來、應、正遍知，而不得聞此甚深法。」

爾時，世尊讚歎文殊師利童子，作如是言：「善哉，善哉。文殊師利！如是，如是，如汝所說。文殊師利！如諸如來出現於世，聞此法門亦復如是；如人證得須陀洹果，聞此法門亦復如是；如人證得斯陀含果，聞此法門亦復如是；如人證得阿那含果，聞此法門亦復如是；如人證得阿羅漢法，聞此法門亦復如是。何以故？非依止我得證此法，證此法時無所得故。」

爾時，世尊即告尊者舍利弗言：「舍利弗！此諸比丘速出地獄，得證涅槃；非彼愚癡凡夫之人心有所得，墮見疑中供養如來。舍利弗！如是，彼人以是因緣當得涅槃，非是餘人速得解脫。何以故？以不聞此甚深法故。舍利弗！善男子、善女人若得聞此甚深法門，一經于耳雖不信受，墮于地獄而速解脫，非墮疑見、非有所得。」

爾時，善住意天子語文殊師利童子言：「文殊師利！仁欲與我同梵行耶！」

文殊

【現代漢語翻譯】現代漢語譯本：我說如此難以理解的甚深佛法，世間一切眾生聽聞都不能相信——即所謂空（śūnyatā，指一切事物沒有固定不變的自性）、無相（animitta，指沒有可以執著的表象）、無愿（apraṇihita，指沒有追求和慾望的境界）的寂靜，不滅、不生，沒有眾生（sattva，指有情生命）、壽命（jīvita，指生命延續的時間）、丈夫（puruṣa，指人）、無我（anātman，指沒有永恒不變的自我），無常（anitya，指一切事物都在變化）、苦法（duḥkha，指痛苦的性質）、無我——如果捨棄而不接受，就會迅速墮入地獄。大德舍利弗（Śāriputra，佛陀的十大弟子之一）！如果善男子或善女人聽聞這甚深難解的佛法卻捨棄而不接受，就會墮入地獄；從地獄出來后，如果執著於我見，即使供養恒河沙數那麼多的諸佛、如來（tathāgata，佛的稱號之一）、應（arhat，指斷盡煩惱的聖者）、正遍知（samyaksaṃbuddha，指完全覺悟的佛陀），也無法聽聞到這甚深佛法。那時，世尊讚歎文殊師利（Mañjuśrī，智慧的象徵）童子，這樣說道：『好啊，好啊。文殊師利！正是這樣，正是這樣，正如你所說。文殊師利！諸如來出現在世間，聽聞此法門也是如此；如同有人證得須陀洹果（srotaāpanna，指入流果，小乘初果），聽聞此法門也是如此；如同有人證得斯陀含果（sakṛdāgāmin，指一來果，小乘二果），聽聞此法門也是如此；如同有人證得阿那含果（anāgāmin，指不還果，小乘三果），聽聞此法門也是如此；如同有人證得阿羅漢法（arhatship，指無學果，小乘四果），聽聞此法門也是如此。為什麼呢？因為不是依靠執著於我而證得此法，證得此法時是無所得的。』那時，世尊就告訴尊者舍利弗說：『舍利弗！這些比丘會迅速脫離地獄，證得涅槃（nirvāṇa，指解脫的境界）；而那些愚癡凡夫的心有所得，陷入邪見和疑惑中，即使供養如來也無法解脫。舍利弗！正是這樣，這些人因為這個因緣才能證得涅槃，而不是其他人能迅速解脫。為什麼呢？因為他們沒有聽聞這甚深佛法。舍利弗！善男子、善女人如果能夠聽聞這甚深法門，即使只是聽過一次，雖然不相信接受，墮入地獄也能迅速解脫，不會陷入邪見，也不會有所得。』那時，善住意天子問文殊師利童子說：『文殊師利！你願意和我一起修行梵行嗎？』文殊

【English Translation】 English version: I speak of such a profound and difficult-to-understand Dharma, that all beings in the world, upon hearing it, cannot believe—namely, the emptiness (śūnyatā, referring to the lack of inherent existence in all things), signlessness (animitta, referring to the absence of graspable appearances), wishlessness (apraṇihita, referring to the state without desires or aspirations) of tranquility, non-extinction, non-arising, the absence of beings (sattva, referring to sentient life), lifespan (jīvita, referring to the duration of life), person (puruṣa, referring to an individual), selflessness (anātman, referring to the absence of a permanent self), impermanence (anitya, referring to the changing nature of all things), the nature of suffering (duḥkha, referring to the nature of pain), and selflessness—if they abandon and do not accept it, they will quickly fall into hell. Great Śāriputra (Śāriputra, one of the Buddha's ten great disciples)! If a good man or good woman hears this profound and difficult-to-understand Dharma but abandons and does not accept it, they will fall into hell; after emerging from hell, if they cling to the view of self, even if they make offerings to Buddhas, Tathāgatas (tathāgata, one of the titles of the Buddha), Arhats (arhat, referring to a saint who has extinguished all afflictions), and Samyaksaṃbuddhas (samyaksaṃbuddha, referring to a fully enlightened Buddha) as numerous as the sands of the Ganges, they will not be able to hear this profound Dharma. At that time, the World Honored One praised the youth Mañjuśrī (Mañjuśrī, the embodiment of wisdom), saying: 'Excellent, excellent. Mañjuśrī! It is so, it is so, just as you have said. Mañjuśrī! When the Tathāgatas appear in the world, hearing this Dharma is also like this; when someone attains the fruit of Srotaāpanna (srotaāpanna, referring to the stream-enterer, the first stage of enlightenment in Theravada Buddhism), hearing this Dharma is also like this; when someone attains the fruit of Sakṛdāgāmin (sakṛdāgāmin, referring to the once-returner, the second stage of enlightenment in Theravada Buddhism), hearing this Dharma is also like this; when someone attains the fruit of Anāgāmin (anāgāmin, referring to the non-returner, the third stage of enlightenment in Theravada Buddhism), hearing this Dharma is also like this; when someone attains the Dharma of Arhatship (arhatship, referring to the fourth and final stage of enlightenment in Theravada Buddhism), hearing this Dharma is also like this. Why is this so? Because it is not by clinging to self that one attains this Dharma, and when one attains this Dharma, there is nothing to be attained.' At that time, the World Honored One then said to the venerable Śāriputra: 'Śāriputra! These monks will quickly escape from hell and attain Nirvana (nirvāṇa, referring to the state of liberation); but those foolish ordinary people, whose minds are attached to gain, fall into wrong views and doubts, and even if they make offerings to the Tathāgata, they cannot be liberated. Śāriputra! It is so, these people, because of this cause, will attain Nirvana, and not others who can quickly be liberated. Why is this so? Because they have not heard this profound Dharma. Śāriputra! If a good man or good woman can hear this profound Dharma, even if they only hear it once, although they do not believe and accept it, they will quickly be liberated even if they fall into hell, and they will not fall into wrong views, nor will they have any attachments.' At that time, the Deva Good-Dwelling-Mind asked the youth Mañjuśrī, saying: 'Mañjuśrī! Do you wish to practice the Brahmacarya (brahmacarya, referring to the holy life) with me?' Mañju

師利童子答言：「如是，天子！我欲與汝同於梵行，以汝梵行不取梵行、不行梵行。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！若其取者，彼得言行；若其不取，彼何所作？天子！若得梵行，彼則有行；若無所得，彼何所作？」

天子問言：「文殊師利！仁此梵行為何所作？」

文殊師利童子答言：「如是，天子！我非梵行。何以故？以此梵行非梵、非行、非我、非梵行，如是得言我行梵行。」

天子贊言：「善哉，善哉。文殊師利！乃能如是以無障礙辯才樂說。」

文殊師利言：「我有障礙。云何言我有無障礙辯才樂說？何以故？一切有我、有我所者皆有分別，諸有分別皆有障礙。」

爾時，文殊師利童子復語善住意天子言：「天子！若汝天子欲同梵行，汝斷一切諸眾生命，而不捉鐵、不捉刀塊、不捉杖等，如是，我汝同於梵行。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利問言：「天子！所言眾生，言眾生者，汝意云何？」

天子答言：「文殊師利！所言眾生，言眾生者，乃至唯有名字想取。」

文殊師利言：「如是，天子！殺取我想、殺取命想、取丈夫想。」

天子問言：「仁

【現代漢語翻譯】現代漢語譯本：師利童子回答說：『是的，天子！我願意和你一起修行梵行，因為你的梵行是不執著于梵行，也不在行為上追求梵行。』天子問道：『文殊師利！你為什麼這樣說呢？』文殊師利回答說：『天子！如果執著于梵行，就會有行為上的表現；如果不執著，又有什麼可做的呢？天子！如果認為得到了梵行，就會有行為；如果沒有得到，又有什麼可做的呢？』天子問道：『文殊師利！你所修的梵行是爲了什麼呢？』文殊師利童子回答說：『是的，天子！我並非在修行梵行。為什麼呢？因為這梵行既不是梵，也不是行，不是我，也不是梵行本身。這樣才能說我在修行梵行。』天子讚歎道：『太好了，太好了！文殊師利！你竟然能以如此無礙的辯才樂於說法。』文殊師利說：『我其實是有障礙的。怎麼能說我擁有無礙的辯才樂於說法呢？為什麼呢？凡是有我、有我所執著的人，都會有分別心，而有分別心就會有障礙。』這時，文殊師利童子又對善住意天子說：『天子！如果你想和我一起修行梵行，你就斷絕一切眾生的生命，但不要拿起鐵器、刀塊、棍杖等。這樣，我和你就是一起修行梵行了。』天子問道：『文殊師利！你為什麼這樣說呢？』文殊師利反問道：『天子！你所說的眾生，這個「眾生」的概念，你認為是什麼呢？』天子回答說：『文殊師利！我所說的眾生，這個「眾生」的概念，只是一個名字和想法而已。』文殊師利說：『是的，天子！要殺掉的是對「我」的執著，對「生命」的執著，對「丈夫」的執著。』天子問道：『仁者，』

【English Translation】 English version: The youth Śrī replied, 『Yes, son of the gods! I wish to join you in the Brahmacarya (梵行, the practice of celibacy and spiritual discipline), because your Brahmacarya does not grasp at Brahmacarya, nor does it engage in Brahmacarya.』 The son of the gods asked, 『Mañjuśrī (文殊師利)! Why do you say this?』 Mañjuśrī replied, 『Son of the gods! If one grasps, there is action; if one does not grasp, what is there to do? Son of the gods! If one attains Brahmacarya, there is action; if there is no attainment, what is there to do?』 The son of the gods asked, 『Mañjuśrī! What is the purpose of your Brahmacarya?』 The youth Mañjuśrī replied, 『Yes, son of the gods! I am not practicing Brahmacarya. Why? Because this Brahmacarya is neither Brahma (梵, the ultimate reality), nor action, nor self, nor Brahmacarya itself. Only then can it be said that I am practicing Brahmacarya.』 The son of the gods praised, 『Excellent, excellent! Mañjuśrī! You are able to speak so joyfully with unobstructed eloquence.』 Mañjuśrī said, 『I have obstructions. How can it be said that I have unobstructed eloquence and joy in speaking? Why? All who have a self and what belongs to the self have discriminations, and all who have discriminations have obstructions.』 Then, the youth Mañjuśrī again said to the son of the gods, Good Dwelling Mind (善住意): 『Son of the gods! If you, son of the gods, wish to join in Brahmacarya, you must cut off the lives of all beings, but do not take up iron, a knife, a staff, etc. In this way, you and I will be together in Brahmacarya.』 The son of the gods asked, 『Mañjuśrī! Why do you say this?』 Mañjuśrī asked, 『Son of the gods! What is meant by the term 「beings」? What do you think it means?』 The son of the gods replied, 『Mañjuśrī! What is meant by the term 「beings」 is merely a name and a concept.』 Mañjuśrī said, 『Yes, son of the gods! What must be killed is the grasping at the idea of 「I」, the grasping at the idea of 「life」, and the grasping at the idea of 「man」.』 The son of the gods asked, 『O Venerable One,』

以何物殺取命想？」

文殊師利答言：「天子！以慧鐵殺，彼般若鐵如捉、如殺，如捉不知、如割不知。天子應知，彼門若殺我想、殺眾生想，如是，名殺一切眾生。如是，我汝同於梵行。」

爾時，文殊師利童子復語善住意天子言：「天子！若汝天子十不善業道集行，一切染分平等行、非是凈分平等行，如是，我汝同於梵行。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！若此染分平等，彼平等平等行。如是，我汝同於梵行。天子！汝意云何？何者染分平等？」

天子答言：「不作、不貪。」

文殊師利問言：「天子！言凈分者，是何法耶？」

天子答言：「法性、法界、真如、實際、三解脫門，此是凈分。」

文殊師利問言：「天子！汝復更能遮法界不？」

答言：「不也。」

文殊師利言：「如是，天子！以此意故，我如是說，若汝染分平等、非凈分平等行，如是，我汝同於梵行。」

爾時，文殊師利童子復語善住意天子言：「天子！若汝天子初始起心欲殺人時，汝能頭上于先打者，如是，我汝同於梵行。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！言殺，殺

【現代漢語翻譯】現代漢語譯本：「用什麼來殺滅『有生命』的想法呢？」文殊師利（Manjushri，佛教菩薩，代表智慧）回答說：「天子（Devaputra，天界之子）！用智慧之鐵來殺滅。這般若（Prajna，智慧）之鐵，如同抓住，如同殺戮，如同抓住卻不知，如同割裂卻不知。天子應當知道，如果那門殺滅了『我』的想法，殺滅了『眾生』的想法，這樣，就名為殺滅了一切眾生。這樣，我和你就在修行上相同了。」那時，文殊師利童子又對善住意天子說：「天子！如果天子你集聚修行十不善業道（不善的行為），一切染污的部分平等地修行，而不是清凈的部分平等地修行，這樣，我和你就在修行上相同了。」天子問道：「文殊師利！因為什麼緣故這樣說呢？」文殊師利回答說：「天子！如果這染污的部分是平等的，那平等就是平等地修行。這樣，我和你就在修行上相同了。天子！你認為如何？什麼是染污的部分平等呢？」天子回答說：「不作，不貪。」文殊師利問道：「天子！所說的清凈的部分，是什麼法呢？」天子回答說：「法性（Dharmata，諸法實相），法界（Dharmadhatu，諸法界），真如（Tathata，真實如常），實際（Bhūtakoti，真實邊際），三解脫門（Trini vimoksha mukha，空、無相、無愿），這些是清凈的部分。」文殊師利問道：「天子！你還能遮蔽法界嗎？」回答說：「不能。」文殊師利說：「正是這樣，天子！因為這個緣故，我這樣說，如果你的染污部分是平等的，而不是清凈部分平等地修行，這樣，我和你就在修行上相同了。」那時，文殊師利童子又對善住意天子說：「天子！如果天子你最初生起想要殺人的念頭時，你能在頭上先打自己，這樣，我和你就在修行上相同了。」天子問道：「文殊師利！因為什麼緣故這樣說呢？」文殊師利回答說：「天子！所說的殺，殺

【English Translation】 English version: 『With what does one kill the thought of 『having life』?』 Manjushri (a Bodhisattva representing wisdom) replied, 『Devaputra (a celestial being)! One kills with the iron of wisdom. This iron of Prajna (wisdom) is like grasping, like killing, like grasping without knowing, like cutting without knowing. Devaputra should know that if that gate kills the thought of 『I』, kills the thought of 『sentient beings』, then it is called killing all sentient beings. Thus, you and I are the same in practice.』 At that time, the youth Manjushri again said to the Devaputra Good-Dwelling-Mind, 『Devaputra! If you, Devaputra, accumulate and practice the ten non-virtuous paths of action, and practice all defiled aspects equally, not the pure aspects equally, then you and I are the same in practice.』 The Devaputra asked, 『Manjushri! For what reason do you say this?』 Manjushri replied, 『Devaputra! If this defiled aspect is equal, then that equality is practicing equally. Thus, you and I are the same in practice. Devaputra! What do you think? What is the equality of the defiled aspect?』 The Devaputra replied, 『Not doing, not being greedy.』 Manjushri asked, 『Devaputra! What is the Dharma (teaching) that is called the pure aspect?』 The Devaputra replied, 『Dharmata (the true nature of phenomena), Dharmadhatu (the realm of all phenomena), Tathata (suchness), Bhūtakoti (the limit of reality), the three doors of liberation (emptiness, signlessness, wishlessness), these are the pure aspects.』 Manjushri asked, 『Devaputra! Can you further obstruct the Dharmadhatu?』 He replied, 『No.』 Manjushri said, 『Thus, Devaputra! For this reason, I say this, if your defiled aspect is equal, and not the pure aspect practiced equally, then you and I are the same in practice.』 At that time, the youth Manjushri again said to the Devaputra Good-Dwelling-Mind, 『Devaputra! If you, Devaputra, when you first have the thought of wanting to kill someone, can first strike yourself on the head, then you and I are the same in practice.』 The Devaputra asked, 『Manjushri! For what reason do you say this?』 Manjushri replied, 『Devaputra! What is called killing, killing』

者，是何言語？殺何物人？天子當知，殺言語者，殺貪、瞋、癡、我慢、嫉妒、幻偽、諂曲、取相、想、受，如是名殺。已說殺竟，天子應知。天子！若有禪師生貪慾心，生已能離、能令寂靜、能令寂滅，如是得言空無所有，不善、不取。如是，天子！欲心生滅，思量通達。如是，此心於何處生？於何處滅？於何處樂？於何法樂？如是觀察，貪無所得，於何處樂？彼無所得，於何法樂？彼無所得，若無所得，彼則不取；若不取者，彼則不捨；若不捨者，如是，彼則不取、不捨，如是得言離欲寂滅；如是，乃至心如是說。天子當知，如是法殺。即生即殺，如是得言初始起心欲殺人時頭上先打。如是名殺，我意在此，故如是說。」

爾時，文殊師利童子復語善住意天子言：「天子！若汝天子于佛不染，法、僧不染，如是，我汝同於梵行。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利問言：「天子！所言佛者，汝云何解？」

天子答言：「文殊師利！如真如法界，如是言佛。」

文殊師利問言：「天子！于意云何？真如法界汝能染不？」

答言：「不也。」

文殊師利言：「我意在此，故如是說，若汝天子于佛不染，如是，我汝同於梵行。

「複次，天

{ "translations": [ "現代漢語譯本：這是什麼意思？殺的是什麼人？天子您應當知道，所說的『殺』，是指殺掉貪（tan，貪婪）、瞋（chēn，嗔恨）、癡（chī，愚癡）、我慢（wǒ màn，傲慢）、嫉妒（jí dù，嫉妒）、幻偽（huàn wěi，虛幻偽詐）、諂曲（chǎn qū，諂媚彎曲）、取相（qǔ xiàng，執著于表象）、想（xiǎng，思維）、受（shòu，感受），這樣才叫做『殺』。我已經說完了『殺』的含義，天子您應該明白。天子！如果有禪修者生起了貪慾之心，生起之後能夠離開它，能夠使它寂靜，能夠使它寂滅，這樣就可以說他達到了空無所有，不執著于善，也不執著于不善。像這樣，天子！慾望之心生起和滅去，通過思量可以通達。像這樣，這個心在何處生起？在何處滅去？在何處感到快樂？對於什麼法感到快樂？像這樣觀察，貪慾是無所得的，在何處感到快樂呢？它沒有所得，對於什麼法感到快樂呢？它沒有所得，如果沒有所得，那麼他就不會執著；如果不執著，那麼他就不會捨棄；如果不捨棄，像這樣，他就不會執著，也不會捨棄，這樣就可以說他已經遠離慾望，達到寂滅；像這樣，乃至心也是這樣說的。天子您應當知道，這就是『法殺』。即生即殺，這樣就可以說，最初生起想要殺人的念頭時，頭上就已經先被打了一下。這叫做『殺』，我的意思就在這裡，所以這樣說。」 , "這時，文殊師利童子又對善住意天子說：『天子！如果你們天子對於佛不執著，對於法、僧也不執著，像這樣，我和你就可以一同修行梵行。』", "天子問道：『文殊師利！您為什麼這樣說呢？』", "文殊師利問道：『天子！所說的佛，您是如何理解的？』", "天子回答說：『文殊師利！像真如法界那樣，就叫做佛。』", "文殊師利問道：『天子！您認為如何？真如法界您能夠執著嗎？』", "天子回答說：『不能。』", "文殊師利說：『我的意思就在這裡，所以這樣說，如果你們天子對於佛不執著，像這樣，我和你就可以一同修行梵行。", "『再者，天』" ], "english_translations": [ "English version: What does this mean? What kind of person is being killed? Your Majesty should know that 『killing』 refers to killing greed (tan), hatred (chen), delusion (chi), arrogance (wo man), jealousy (ji du), illusion and deceit (huan wei), flattery and crookedness (chan qu), attachment to appearances (qu xiang), thought (xiang), and feeling (shou). This is what is called 『killing.』 I have finished explaining the meaning of 『killing,』 and Your Majesty should understand. Your Majesty! If a meditator develops a desire, and after it arises, is able to leave it, able to make it tranquil, able to make it cease, then it can be said that he has attained emptiness, not clinging to good, nor clinging to non-good. Like this, Your Majesty! The arising and ceasing of the desire mind can be understood through contemplation. Like this, where does this mind arise? Where does it cease? Where does it find pleasure? In what dharma does it find pleasure? Observing like this, desire is unattainable, where does it find pleasure? It is unattainable, in what dharma does it find pleasure? It is unattainable, if it is unattainable, then he will not cling; if he does not cling, then he will not abandon; if he does not abandon, like this, he will neither cling nor abandon, then it can be said that he has left desire and attained cessation; like this, even the mind speaks like this. Your Majesty should know, this is 『dharma killing.』 It is killing as soon as it arises, and it can be said that when the initial thought of wanting to kill someone arises, the head has already been struck first. This is called 『killing,』 my meaning is here, so I say this.』", "At that time, Manjushri (Wenshushili) Bodhisattva again said to the Deva (Tianzi) Good Dwelling Mind: 『Your Majesty! If you Devas are not attached to the Buddha, not attached to the Dharma, and not attached to the Sangha, then like this, you and I can practice the Brahma conduct together.』", "The Deva asked: 『Manjushri! Why do you say this?』", "Manjushri asked: 『Your Majesty! What is meant by the Buddha, how do you understand it?』", "The Deva replied: 『Manjushri! Like the suchness (zhen ru) of the Dharma realm (fa jie), that is called the Buddha.』", "Manjushri asked: 『Your Majesty! What do you think? Can you be attached to the suchness of the Dharma realm?』", "The Deva replied: 『No.』", "Manjushri said: 『My meaning is here, so I say this, if you Devas are not attached to the Buddha, then like this, you and I can practice the Brahma conduct together.』", "『Furthermore, Your Majesty』" ] }

子！所言法者，汝云何解？」

天子答言：「文殊師利！是離欲法，如是言法。」

文殊師利問言：「天子！于意云何？彼離欲法，汝能染不？」

答言：「不也。」

文殊師利言：「我意在此，故如是說，若汝天子於法不染，如是，我汝同於梵行。

「複次，天子！所言僧者，汝云何解？」

天子答言：「以無為故，如是言僧；聖聲聞僧是無為僧，如是言僧。」

文殊師利問言：「天子！于意云何？彼無為僧汝能染不？」

答言：「不也。」

文殊師利言：「我意在此，故如是說，若汝天子于僧不染，如是，我汝同於梵行。

「天子！若人得佛，彼則染佛；若人得法，彼則染法；若人得僧，彼則染僧。天子！若不得佛，如是，彼人不染于佛；若不得法，如是，彼人不染於法；若不得僧，如是，彼人不染于僧。何以故？以佛、法、僧非彼人得，以如是故，得言不染。

「複次，天子！若人愛佛、愛法、愛僧，彼人染佛、染法、染僧。若不得佛，彼不愛佛，則不染佛；若不得法，彼不愛法，則不染法；若不得僧，彼不愛僧，則不染僧。天子！若不染著此貪慾句、此不合句、此示句、此不實思量句、不實句、不實決定句、不離欲句，是故得言離欲寂

【現代漢語翻譯】現代漢語譯本：文殊師利問道：『天子！你所說的『法』，你如何理解？』天子回答說：『文殊師利！所說的『法』是指離欲之法，是這樣說的。』文殊師利問道：『天子！你認為如何？那離欲之法，你能被它污染嗎？』天子回答說：『不能。』文殊師利說：『我的意思就在這裡，所以我這樣說，如果你天子對法不被污染，這樣，我和你就一同修行清凈的梵行。』『再者，天子！你所說的『僧』，你如何理解？』天子回答說：『因為僧是無為的，所以這樣說僧；聖聲聞僧是無為的僧，所以這樣說僧。』文殊師利問道：『天子！你認為如何？那無為的僧，你能被它污染嗎？』天子回答說：『不能。』文殊師利說：『我的意思就在這裡，所以我這樣說，如果你天子對僧不被污染，這樣，我和你就一同修行清凈的梵行。』『天子！如果有人證得了佛，他就會被佛所污染；如果有人證得了法，他就會被法所污染；如果有人證得了僧，他就會被僧所污染。天子！如果不能證得佛，這樣，這個人就不會被佛所污染；如果不能證得法，這樣，這個人就不會被法所污染；如果不能證得僧，這樣，這個人就不會被僧所污染。為什麼呢？因為佛、法、僧不是那個人所能證得的，因為這樣，所以說不被污染。』『再者，天子！如果有人愛佛、愛法、愛僧，這個人就會被佛、法、僧所污染。如果不能證得佛，他就不愛佛，就不會被佛所污染；如果不能證得法，他就不愛法，就不會被法所污染；如果不能證得僧，他就不愛僧，就不會被僧所污染。天子！如果不執著于這種貪慾的言辭、這種不合道理的言辭、這種指示的言辭、這種不真實的思量言辭、不真實的言辭、不真實的決定言辭、不離欲的言辭，因此才能說是離欲寂靜。』

【English Translation】 English version: Manjushri asked: 'O Son of Heaven! As for the Dharma you speak of, how do you understand it?' The Son of Heaven replied: 'Manjushri! The Dharma spoken of is the Dharma of detachment, that is how it is spoken of.' Manjushri asked: 'O Son of Heaven! What do you think? Can you be defiled by that Dharma of detachment?' The Son of Heaven replied: 'No, I cannot.' Manjushri said: 'My intention is here, therefore I speak like this. If you, O Son of Heaven, are not defiled by the Dharma, then you and I are together in practicing pure conduct.' 'Furthermore, O Son of Heaven! As for the Sangha you speak of, how do you understand it?' The Son of Heaven replied: 'Because the Sangha is unconditioned, that is how it is spoken of; the noble Shravaka Sangha is the unconditioned Sangha, that is how it is spoken of.' Manjushri asked: 'O Son of Heaven! What do you think? Can you be defiled by that unconditioned Sangha?' The Son of Heaven replied: 'No, I cannot.' Manjushri said: 'My intention is here, therefore I speak like this. If you, O Son of Heaven, are not defiled by the Sangha, then you and I are together in practicing pure conduct.' 'O Son of Heaven! If a person attains the Buddha, they are then defiled by the Buddha; if a person attains the Dharma, they are then defiled by the Dharma; if a person attains the Sangha, they are then defiled by the Sangha. O Son of Heaven! If one does not attain the Buddha, then that person is not defiled by the Buddha; if one does not attain the Dharma, then that person is not defiled by the Dharma; if one does not attain the Sangha, then that person is not defiled by the Sangha. Why is this so? Because the Buddha, Dharma, and Sangha are not attained by that person, and because of this, it is said that they are not defiled.' 'Furthermore, O Son of Heaven! If a person loves the Buddha, loves the Dharma, and loves the Sangha, that person is defiled by the Buddha, Dharma, and Sangha. If one does not attain the Buddha, they do not love the Buddha, and are therefore not defiled by the Buddha; if one does not attain the Dharma, they do not love the Dharma, and are therefore not defiled by the Dharma; if one does not attain the Sangha, they do not love the Sangha, and are therefore not defiled by the Sangha. O Son of Heaven! If one is not attached to these words of craving, these unreasonable words, these indicative words, these unreal thoughts, these unreal words, these unreal decisive words, these words of non-detachment, therefore it can be said to be detachment and tranquility.'

滅。天子！我意在此，故如是說，若汝天子于佛不染、法、僧不染，如是，我汝同於梵行。」

爾時，善住意天子語文殊師利童子言：「甚為希有，文殊師利！乃能如是說甚深處，我當報恩。」

文殊師利答言：「天子！汝莫報恩。」

天子問言：「我今云何得不報恩？」

文殊師利答言：「天子！汝莫報恩。如是，天子！汝莫報恩即是報恩。」

天子問言：「文殊師利！仁不報恩？」

文殊師利答言：「天子！如是，如是。我不報恩，非我報恩。」

天子問言：「文殊師利！以何意故如是說耶？」

文殊師利答言：「天子！愚癡之人作異異法、愚癡之人作異異見、愚癡之人作異異行，以作異異法、行、見故，得言報恩。天子當知，此非正行善男子也，乃至少作、或作、不作，是故得言不報恩者。如佛世尊平等說法，謂一切法皆悉不作、亦不可作，心平等不異、取不異作，是故得言不報恩者。」

天子問言：「文殊師利！仁住何法如是說忍？為住忍說？為住法說？」

文殊師利答言：「天子！非忍、非法。」

天子問言：「文殊師利！於何處住如是說耶？」

文殊師利問言：「天子！幻化人身於何處住？」

天子問言：「何處復有

【現代漢語翻譯】現代漢語譯本：

『滅。天子！我的意思是這樣，所以我這樣說，如果你們天子對佛不執著、對法不執著、對僧不執著，這樣，我和你們就一同修行梵行。』當時，善住意天子對文殊師利童子說：『真是稀有啊，文殊師利！竟然能說出如此甚深的道理，我應當報答你的恩情。』文殊師利回答說：『天子！你不要報答我的恩情。』天子問道：『我怎樣才能不報答你的恩情呢？』文殊師利回答說：『天子！你不要報答我的恩情。這樣，天子！你不報答我的恩情就是報答我的恩情。』天子問道：『文殊師利！您不報答恩情嗎？』文殊師利回答說：『天子！是的，是的。我不報答恩情，也不是我不報答恩情。』天子問道：『文殊師利！您是出於什麼意思這樣說的呢？』文殊師利回答說：『天子！愚癡的人會執著于不同的法，愚癡的人會產生不同的見解，愚癡的人會做出不同的行為，因為執著于不同的法、行為和見解，所以才會有報恩的說法。天子應當知道，這不是真正修行的人，即使是少許的作為、或者作為、或者不作為，所以才會有不報恩的說法。就像佛世尊平等地說法，說一切法都是不作為的、也是不可作為的，心平等沒有差異、取捨沒有差異，所以才會有不報恩的說法。』天子問道：『文殊師利！您安住于什麼法才能如此說忍？是安住于忍來說？還是安住於法來說？』文殊師利回答說：『天子！既不是忍，也不是法。』天子問道：『文殊師利！您安住於何處才能如此說呢？』文殊師利反問道：『天子！幻化的人身安住於何處呢？』天子問道：『哪裡又有幻化的人身呢？』

【English Translation】 English version:

'Extinction. Heavenly Prince! My intention is this, therefore I speak thus: if you, Heavenly Prince, are not attached to the Buddha, not attached to the Dharma, not attached to the Sangha, then I and you are alike in practicing the pure conduct.' At that time, the Heavenly Prince Good-Dwelling-Intent spoke to the youth Manjushri: 'It is truly rare, Manjushri! That you are able to speak of such profound depths. I should repay your kindness.' Manjushri replied: 'Heavenly Prince! You should not repay my kindness.' The Heavenly Prince asked: 'How can I not repay your kindness?' Manjushri replied: 'Heavenly Prince! You should not repay my kindness. Thus, Heavenly Prince! Your not repaying my kindness is repaying my kindness.' The Heavenly Prince asked: 'Manjushri! Do you not repay kindness?' Manjushri replied: 'Heavenly Prince! Yes, yes. I do not repay kindness, nor is it that I do not repay kindness.' The Heavenly Prince asked: 'Manjushri! With what intention do you speak thus?' Manjushri replied: 'Heavenly Prince! Foolish people create different dharmas, foolish people create different views, foolish people create different actions. Because of creating different dharmas, actions, and views, they speak of repaying kindness. Heavenly Prince, you should know that this is not the conduct of a truly virtuous person. Even the slightest action, or action, or non-action, is why one speaks of not repaying kindness. Just as the World Honored Buddha teaches the Dharma equally, saying that all dharmas are non-action and cannot be acted upon, the mind is equal without difference, and taking and not taking are without difference, therefore one speaks of not repaying kindness.' The Heavenly Prince asked: 'Manjushri! Abiding in what Dharma do you speak of forbearance in this way? Do you speak from abiding in forbearance? Or do you speak from abiding in Dharma?' Manjushri replied: 'Heavenly Prince! Neither forbearance nor Dharma.' The Heavenly Prince asked: 'Manjushri! Where do you abide to speak thus?' Manjushri asked: 'Heavenly Prince! Where does a phantom-like human body abide?' The Heavenly Prince asked: 'Where is there a phantom-like human body?'

幻化人住？」

文殊師利答言：「天子！如真如住，彼幻化人如是而住。天子當知，若如是說，何處住說？若如是者，云何問言何忍、何法？天子當知，忍唯有名，名無住處，法不移動、亦不分別、又無處所。天子！一切眾生於何處住？于彼處住，佛如是說。何以故？如佛所說，如真如住，一切眾生亦如是住，真如、不動如，一切眾生真如、如來真如、不二真如、不異真如。」

爾時，善住意天子語文殊師利童子言：「文殊師利！言沙門那，沙門那者，是何言語言沙門那？」

文殊師利答言：「天子！謂非沙門、非婆羅門。何以故？天子！若不著欲界、不著色界、不著無色界，彼名沙門，我如是說。天子！若不漏眼、若不漏耳、若不漏鼻、若不漏舌、若不漏身、若不漏意，彼名沙門，我如是說。天子！若不依止、不依止說、不依止處、不依處說，彼名沙門，我如是說。天子！若無少心貪樂、無少處來、不傷無傷，彼名沙門，我如是說。如是句說，若非沙門、非婆羅門。」

爾時，會中有五菩薩得四禪處、得五神通。時彼菩薩依三昧坐，依三昧起未得法忍。時彼菩薩自憶宿世曾殺母來、曾殺父來、殺羅漢來，念彼殘業是故心熱，不能獲得甚深法忍——不能證入、亦不存心、依我分別——心憶彼

【現代漢語翻譯】現代漢語譯本：幻化的人住在哪裡呢？文殊師利回答說：『天子！如同真如的安住，那些幻化的人也是這樣安住的。天子應當知道，如果這樣說，哪裡還有安住的說法呢？如果這樣，又怎麼能問他們忍受什麼、遵循什麼法呢？天子應當知道，忍只是一個名稱，名稱沒有固定的住處，法不移動、也不分別、也沒有處所。天子！一切眾生住在哪裡呢？他們住在那裡，佛就是這樣說的。為什麼呢？因為佛所說，如同真如的安住，一切眾生也是這樣安住的，真如是不動的，一切眾生的真如、如來的真如，是不二的真如、不異的真如。』這時，善住意天子問文殊師利童子說：『文殊師利！說沙門那（Sramana，意為修行者），沙門那這個詞，是什麼意思呢？』文殊師利回答說：『天子！是指非沙門、非婆羅門（Brahmana，意為婆羅門）。為什麼呢？天子！如果一個人不執著于欲界、不執著於色界、不執著于無色界，他就被稱為沙門，我是這樣說的。天子！如果眼根不漏失、耳根不漏失、鼻根不漏失、舌根不漏失、身根不漏失、意根不漏失，他就被稱為沙門，我是這樣說的。天子！如果不依賴、不依賴於言說、不依賴於處所、不依賴於處所的言說，他就被稱為沙門，我是這樣說的。天子！如果心中沒有絲毫貪戀、沒有從任何地方來、不傷害也不被傷害，他就被稱為沙門，我是這樣說的。就像這樣說，如果不是沙門，也不是婆羅門。』這時，會中有五位菩薩獲得了四禪的境界、獲得了五神通。當時，這些菩薩依靠三昧而坐，依靠三昧而起，但沒有獲得法忍。當時，這些菩薩回憶起前世曾經殺過母親、曾經殺過父親、殺過阿羅漢，想到這些殘餘的業力，所以心中煩熱，不能獲得甚深的法忍——不能證入、也不存心、依賴於我的分別——心中回憶起那些事情。

【English Translation】 English version: Where do the illusory people dwell?' Manjushri replied, 'O Son of Heaven! Just as Suchness dwells, so do those illusory people dwell. O Son of Heaven, you should know that if it is said in this way, where is there any talk of dwelling? If it is like this, how can one ask what they endure or what Dharma they follow? O Son of Heaven, you should know that forbearance is just a name, and a name has no fixed dwelling place. Dharma does not move, nor does it discriminate, nor does it have a location. O Son of Heaven! Where do all sentient beings dwell? They dwell there, and the Buddha speaks of it in this way. Why is that? Because as the Buddha said, just as Suchness dwells, so do all sentient beings dwell. Suchness is unmoving, the Suchness of all sentient beings, the Suchness of the Tathagata, is non-dual Suchness, non-different Suchness.' At that time, the Son of Heaven, Good Dwelling Intent, spoke to the youth Manjushri, saying, 'Manjushri! The term Sramana (meaning practitioner), what does the word Sramana mean?' Manjushri replied, 'O Son of Heaven! It refers to one who is neither a Sramana nor a Brahmana (meaning Brahmin). Why is that? O Son of Heaven! If one is not attached to the desire realm, not attached to the form realm, and not attached to the formless realm, that one is called a Sramana, and I speak of it in this way. O Son of Heaven! If the eye faculty does not leak, if the ear faculty does not leak, if the nose faculty does not leak, if the tongue faculty does not leak, if the body faculty does not leak, if the mind faculty does not leak, that one is called a Sramana, and I speak of it in this way. O Son of Heaven! If one does not rely, does not rely on speech, does not rely on a place, does not rely on speech about a place, that one is called a Sramana, and I speak of it in this way. O Son of Heaven! If there is no slightest greed in the mind, if one does not come from any place, neither harming nor being harmed, that one is called a Sramana, and I speak of it in this way. It is said in this way, if one is neither a Sramana nor a Brahmana.' At that time, in the assembly, there were five Bodhisattvas who had attained the four Dhyanas and the five supernormal powers. At that time, these Bodhisattvas sat in Samadhi, and arose from Samadhi, but had not attained the forbearance of Dharma. At that time, these Bodhisattvas recalled that in past lives they had killed their mothers, killed their fathers, and killed Arhats. Thinking of these residual karmic actions, their minds were agitated, and they could not attain the profound forbearance of Dharma—they could not enter into it, nor did they keep it in mind, relying on their own discriminations—their minds recalled those things.

罪不能捨離，是故不得甚深法忍。

爾時，世尊知彼菩薩心可開曉，以威神力加被文殊師利童子。爾時，文殊師利童子承佛神力從坐而起，整服左肩，右手捉刀，磨令使利，疾走向佛。

爾時，世尊即語文殊師利童子，作如是言：「汝住，汝住。文殊師利！我先被殺，極被殺已。何以故？文殊師利！久遠已來，何時有人生心殺我？若生殺心即是殺已。」

當爾之時，彼五菩薩有如是念：「一切法如幻，非我、非眾生、非命、非丈夫、非人、摩那婆、非母、非父，非阿羅漢、非佛、法、僧，非有此逆、無造逆人。何以故？今此文殊師利童子黠慧深解，細心思量，聰明利智，諸佛所贊，得甚深忍，已曾供養過去無量億那由他百千佛來。文殊師利種種供養過去諸佛，自在智慧善能通達一切諸法，如法善說、如實而說，恭敬如來。彼捉利刀疾走向佛，佛言：『住住，文殊師利！我先被殺，極被殺已。』若少有法和合聚集，決定名佛、名法、名僧、名母、名父、名阿羅漢，有逆可取則不可離。當知彼法無體、非有，非如、非實，不生、不起，空如幻化。是故，此法無人得罪、無罪可得。」

如是如是，思量善知，彼五菩薩如是知已，即時獲得無生法忍。既得忍已，歡喜踴躍，上虛空中——去地不遠，七

【現代漢語翻譯】現代漢語譯本：如果罪業不能被捨棄，就無法獲得甚深的法忍。那時，世尊知道那些菩薩的心可以被開導，就用他的神力加持文殊師利童子。當時，文殊師利童子承蒙佛的神力，從座位上站起來，整理好左肩的衣服，右手拿著刀，磨得鋒利，快速地走向佛。那時，世尊就對文殊師利童子說：『你停下，你停下。文殊師利！我早就被殺過了，而且是被徹底地殺過了。為什麼呢？文殊師利！從久遠以來，什麼時候有人生起殺我的心？如果生起殺心，那就等於已經殺過了。』當時，那五位菩薩有這樣的想法：『一切法都如幻象，不是我，不是眾生，不是生命，不是丈夫，不是人，不是摩那婆（manava，意為年輕人），不是母親，不是父親，不是阿羅漢（arhat，意為已證悟者），不是佛，不是法，不是僧，沒有這種逆行，也沒有造逆行的人。為什麼呢？現在這位文殊師利童子聰明智慧，理解深刻，心思細膩，聰明敏銳，受到諸佛的讚歎，獲得了甚深的法忍，曾經供養過過去無量億那由他百千佛。文殊師利以各種方式供養過去的諸佛，自在的智慧善於通達一切諸法，如法善說、如實而說，恭敬如來。他拿著利刀快速走向佛，佛卻說：「停下，停下，文殊師利！我早就被殺過了，而且是被徹底地殺過了。」如果少有法和合聚集，決定名為佛、名為法、名為僧、名為母親、名為父親、名為阿羅漢，有逆行可以執取，那就不可舍離。應當知道，那些法沒有實體，不是真實存在，不是如常，不是真實，不生，不起，空如幻化。因此，這種法沒有人會犯罪，也沒有罪可以得到。』『是這樣的，是這樣的，』他們仔細思考並善於理解，那五位菩薩這樣理解后，立刻獲得了無生法忍。獲得法忍后，他們歡喜雀躍，升到虛空中——離地面不遠，七

【English Translation】 English version: If sins cannot be relinquished, then one cannot attain profound forbearance of the Dharma. At that time, the World Honored One, knowing that the minds of those Bodhisattvas could be enlightened, empowered Manjushri (Mañjuśrī) Kumāra with his divine power. Then, Manjushri Kumāra, receiving the Buddha's divine power, rose from his seat, adjusted his left shoulder robe, grasped a knife in his right hand, sharpened it, and quickly walked towards the Buddha. At that time, the World Honored One spoke to Manjushri Kumāra, saying, 'Stop, stop. Manjushri! I have already been killed, and utterly killed. Why is that? Manjushri! Since time immemorial, when has anyone conceived the thought of killing me? If the thought of killing arises, it is as if the killing has already been done.' At that time, those five Bodhisattvas had this thought: 'All dharmas are like illusions, not self, not sentient beings, not life, not a man, not a person, not a manava (meaning young man), not a mother, not a father, not an arhat (meaning enlightened one), not a Buddha, not the Dharma, not the Sangha, there is no such transgression, and no one who commits transgression. Why is that? Now, this Manjushri Kumāra is wise and insightful, with deep understanding, meticulous thought, intelligent and sharp, praised by all Buddhas, has attained profound forbearance, and has made offerings to countless billions of nayutas (nayuta, a large number) of Buddhas in the past. Manjushri has made various offerings to the Buddhas of the past, his free wisdom is adept at understanding all dharmas, he speaks the Dharma well and truthfully, and reveres the Tathagata. He is holding a sharp knife and quickly walking towards the Buddha, yet the Buddha says, 「Stop, stop, Manjushri! I have already been killed, and utterly killed.」 If there were even a small dharma that is combined and gathered, and is definitively named Buddha, named Dharma, named Sangha, named mother, named father, named arhat, and there was a transgression that could be grasped, then it could not be relinquished. It should be known that those dharmas have no substance, are not real, are not constant, are not true, do not arise, do not originate, are empty like illusions. Therefore, with this dharma, no one commits a sin, and no sin can be obtained.' 'It is so, it is so,' pondering carefully and understanding well, those five Bodhisattvas, having understood in this way, immediately attained the forbearance of non-origination. Having attained forbearance, they rejoiced and leaped into the sky—not far from the ground, seven

多羅樹——而說偈言：

「一切法如幻，　　皆從分別起，　此非決定有，　　一切法皆空。　心不實分別，　　愚癡取我想，　憶念過去世，　　作何等惡業？　過去曾殺害，　　父母良福田、　殺羅漢、比丘，　　作極重惡業。　彼惡業果報，　　我應受苦惱，　今于善人所，　　聞法除疑悔。　心不捨悔恨，　　憶持大名人，　解已覺法界，　　何處無煩惱？　佛善巧方便，　　方便知牟尼，　以何方便力，　　凈眾生疑悔？　諸法空無體，　　非佛、非法、僧，　父母不可得、　　非有阿羅漢，　非有少法殺、　　亦無少法墮，　諸法平等相，　　如彼平等住。　文殊大智慧，　　已證如是法，　手捉利刀已，　　疾走向如來。　如利刀、如佛，　　彼二無異相，　非生亦非實，　　此中無人殺。」

說此捉鐵刀法門之時，周遍十方恒河沙等諸佛世界六種震動，大地極動，世界皆起。

時彼十方諸佛世界諸佛世尊——皆悉現在現命現住——彼佛侍者各問其佛，白言：「世尊！是誰威力動此大地，世界皆起？」

彼佛答言：「善男子！有佛世界名曰娑婆，彼中有佛號釋迦牟尼如來、應、正遍知，為眾說法。彼娑婆世界有童子菩薩摩訶薩名文殊師利

【現代漢語翻譯】現代漢語譯本多羅樹（一種樹名）——於是說了這樣的偈語：『一切法都如幻象，皆由分別心而生起，這些都不是真實存在的，一切法皆是空性。心若不作虛妄分別，就不會因愚癡而執著于『我』的觀念，回憶過去世，曾造作了哪些惡業呢？過去曾殺害父母這些良善的福田，殺害阿羅漢（已證悟的聖者）、比丘（出家修行者），造作了極其嚴重的惡業。這些惡業的果報，我應當承受苦惱，如今在善人這裡，聽聞佛法，消除了疑惑和悔恨。心中不應捨棄悔恨，應憶念偉大的聖人，一旦理解並覺悟了法界（宇宙萬法的真實本質），哪裡還會有煩惱呢？佛陀善於運用巧妙的方法，方便地引導眾生認識牟尼（佛陀的稱號），用什麼方便的力量，才能凈化眾生的疑惑和悔恨呢？一切法都是空無自性的，沒有佛、法、僧（佛教三寶），父母是不可得的，沒有阿羅漢，沒有絲毫的法可被殺害，也沒有絲毫的法會墮落，一切法的平等之相，就如它們平等地安住。文殊（菩薩名）具有大智慧，已經證悟了這樣的法，他手持利刀，快速走向如來（佛陀）。利刀和佛陀，這兩者沒有不同的相狀，既非生起也非真實存在，這裡沒有人被殺害。』當宣說這手持鐵刀的法門時，周遍十方恒河沙數（形容極多）的諸佛世界都發生了六種震動，大地劇烈搖動，世界都震動起來。這時，十方諸佛世界的諸佛世尊——都現身、現命、現住——那些佛的侍者各自詢問他們的佛，說道：『世尊！是誰的力量震動了大地，使世界都震動起來？』那些佛回答說：『善男子！有一個佛世界名叫娑婆（我們所居住的世界），那裡有一尊佛，號為釋迦牟尼如來（佛陀的稱號）、應（應供）、正遍知（完全覺悟者），正在為眾生說法。那個娑婆世界有一位童子菩薩摩訶薩（大菩薩）名叫文殊師利（菩薩名）。』

【English Translation】 English version The Tala tree (a type of tree) - and spoke in verse: 'All dharmas are like illusions, all arise from discrimination, These are not definitively real, all dharmas are empty. If the mind does not engage in false discrimination, it will not grasp the concept of 'I' out of ignorance, Recalling past lives, what evil deeds have been committed? In the past, I have killed parents, who are fields of merit, Killed Arhats (enlightened saints), Bhikshus (ordained monks), committing extremely grave evil deeds. The karmic consequences of these evil deeds, I should suffer, Now, in the presence of virtuous people, hearing the Dharma, I eliminate doubts and regrets. The mind should not abandon remorse, but remember the great sages, Once the Dharmadhatu (the true nature of all phenomena) is understood and realized, where will there be afflictions? The Buddha is skilled in using skillful means, conveniently guiding beings to recognize Muni (an epithet of the Buddha), By what skillful means can the doubts and regrets of beings be purified? All dharmas are empty and without self-nature, there is no Buddha, Dharma, or Sangha (the three jewels of Buddhism), Parents are unattainable, there are no Arhats, There is not a single dharma that can be killed, nor a single dharma that can fall, The equal nature of all dharmas is like their equal abiding. Manjushri (a Bodhisattva) has great wisdom, having realized such a Dharma, Holding a sharp knife, he quickly walks towards the Tathagata (the Buddha). The sharp knife and the Buddha, these two have no different appearances, Neither arising nor truly existing, there is no one killed here.' When this Dharma of holding the iron knife was proclaimed, the six kinds of tremors shook the Buddha worlds throughout the ten directions, as numerous as the sands of the Ganges River, the earth shook violently, and the worlds all trembled. At that time, the World Honored Ones of the Buddha worlds in the ten directions—all present, alive, and abiding—the attendants of those Buddhas each asked their Buddhas, saying: 'World Honored One! By whose power is the earth shaken, causing the worlds to tremble?' Those Buddhas replied: 'Good men! There is a Buddha world called Saha (the world we live in), where there is a Buddha named Shakyamuni Tathagata (an epithet of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), who is teaching the Dharma to beings. In that Saha world, there is a Bodhisattva Mahasattva (great Bodhisattva) named Manjushri (a Bodhisattva).'

，于菩提道得不退轉，捉利鐵刀——智慧鐵刀——疾走向佛，以為開曉余菩薩故。有自在力自知堪能，以是因緣令地大動。」

爾時，世尊依慧鐵刀如如法說，令不可數眾生眼凈、心解、忍生、欲行菩提。爾時，世尊以住持力，住持擁護此眾會中初始發起微少善根、虛妄分別、種種分別諸眾生等，令彼眾生不見鐵刀，於此所說捉刀法門不聞、不聽。

爾時，長老舍利弗語文殊師利童子言：「文殊師利！仁作極惡生死之業，欲殺醫師。此業若熟，於何處受？」

文殊師利言：「大德舍利弗！皆作惡業，我從生來不曾如是，不知此行於何處熟？大德舍利弗！何處幻人幻化業熟，我如是熟。何以故？以幻化人不生分別，無虛妄故。大德舍利弗！一切諸法皆如幻化。複次，大德舍利弗！我今問汝，隨汝意答。于意云何？汝有鐵刀可得不耶？」

答言：「無也。」

「汝有惡業可得不耶？」

答言：「無也。」

「有得果不。」

答言：「無也。」

「大德舍利弗！若無鐵、無業、無果報者，何處業熟？」

爾時，尊者舍利弗言：「文殊師利！以何意故如是說耶？」

文殊師利言：「乃至無有少業報熟。何以故？以一切法無業、無報、無業報熟。」

【現代漢語翻譯】在菩提道上獲得不退轉的境界，拿起鋒利的鐵刀——智慧的鐵刀——迅速走向佛陀，爲了開導其他菩薩。他們擁有自在的力量，自知能夠勝任，因此，令大地震動。那時，世尊依據智慧的鐵刀，如實說法，令無數眾生眼根清凈、心開解脫、生起忍辱、渴望修行菩提。那時，世尊以住持的力量，住持和守護此法會中最初發起微少善根、虛妄分別、種種分別的眾生等，令這些眾生看不見鐵刀，對於所說的持刀法門不聞、不聽。那時，長老舍利弗問文殊師利童子說：『文殊師利！你造作極惡的生死之業，想要殺害醫師。此業如果成熟，會在哪裡受報？』文殊師利說：『大德舍利弗！所有人都造作惡業，我從出生以來不曾如此，不知道這種行為會在哪裡成熟？大德舍利弗！幻化的人所幻化的業在哪裡成熟，我就在哪裡成熟。為什麼呢？因為幻化的人不生分別，沒有虛妄。大德舍利弗！一切諸法都如幻化。再者，大德舍利弗！我現在問你，隨你的意思回答。你認為如何？你有一把鐵刀可以得到嗎？』回答說：『沒有。』『你有惡業可以得到嗎？』回答說：『沒有。』『有得到果報嗎？』回答說：『沒有。』『大德舍利弗！如果沒有鐵、沒有業、沒有果報，那麼業在哪裡成熟呢？』那時，尊者舍利弗說：『文殊師利！你以什麼意思這樣說呢？』文殊師利說：『乃至沒有絲毫業報成熟。為什麼呢？因為一切法無業、無報、無業報成熟。』

【English Translation】 Having attained non-retrogression on the path to Bodhi, they take up the sharp iron knife—the iron knife of wisdom—and swiftly approach the Buddha, for the sake of enlightening other Bodhisattvas. They possess the power of self-mastery, knowing themselves capable, and for this reason, they cause the earth to quake. At that time, the World Honored One, relying on the iron knife of wisdom, spoke the Dharma truthfully, causing countless beings to have their eyes purified, their minds liberated, to generate forbearance, and to desire to practice Bodhi. At that time, the World Honored One, through the power of sustaining, sustained and protected those in this assembly who had initially generated slight roots of goodness, false discriminations, and various discriminations, causing these beings not to see the iron knife, and not to hear or listen to the Dharma of wielding the knife that was being spoken. At that time, the elder Shariputra spoke to the youth Manjushri, saying: 'Manjushri! You are creating extremely evil deeds of birth and death, intending to kill the physician. If this karma ripens, where will you receive its retribution?' Manjushri said: 'Great virtuous Shariputra! All beings create evil karma. I have never done such a thing since birth, and I do not know where this action will ripen. Great virtuous Shariputra! Where the karma of a magically created person ripens, that is where mine will ripen. Why? Because a magically created person does not generate discriminations, and is without falsehood. Great virtuous Shariputra! All dharmas are like magic. Furthermore, great virtuous Shariputra! I now ask you, answer as you see fit. What do you think? Is there an iron knife that you can obtain?' He answered: 'No.' 'Is there evil karma that you can obtain?' He answered: 'No.' 'Is there a result to be obtained?' He answered: 'No.' 'Great virtuous Shariputra! If there is no iron, no karma, and no retribution, then where does karma ripen?' At that time, the venerable Shariputra said: 'Manjushri! What do you mean by saying this?' Manjushri said: 'There is not even the slightest ripening of karmic retribution. Why? Because all dharmas are without karma, without retribution, and without the ripening of karmic retribution.'

爾時，彼處十方世界諸來菩薩摩訶薩等白佛言：「世尊！惟愿世尊以威神力加被文殊師利童子，令至十方諸佛世界如是說法，如我來至此佛世界。」

爾時，文殊師利童子語彼菩薩摩訶薩言：「汝善男子各各觀察自佛世界。」

時彼菩薩摩訶薩等普彼十方各各觀察自佛世界，各各自聞自佛世界文殊師利童子音聲，各見文殊師利童子住其佛前為諸大眾說此法門，各各皆有善住意天子問此法門，各各皆有諸菩薩集、皆有天子。如是見已，得未曾有，皆悉嘆言：「希有，希有。今此文殊師利童子此佛世界安住不動，而一切處皆悉普現、一切皆見。」

爾時，文殊師利童子為彼菩薩說如是言：「善男子！譬如幻師善學幻術，不動坐處示種種色。如是，菩薩善學般若波羅蜜幻，如幻法中乃至一切諸佛世界隨心憶念皆悉普現。何以故？一切諸法皆如幻故，如是應知。」

爾時，世尊語文殊師利童子言：「文殊師利！如諸如來出現於世，聞此法門亦復如是；如人證得須陀洹果，聞此法門亦復如是；如人證得斯陀含果，聞此法門亦復如是；如人證得阿那含果，聞此法門亦復如是；如人證得阿羅漢法，聞此法門亦復如是；聞此法門心生信解如坐菩提，聞此法門亦復如是。」

文殊師利童子白言：「如是

【現代漢語翻譯】現代漢語譯本：那時，來自十方世界的菩薩摩訶薩們對佛說：『世尊！愿世尊以威神力加持文殊師利（Manjusri）童子，使他能像我們來到這個佛世界一樣，到十方諸佛世界去宣說此法。』那時，文殊師利童子對那些菩薩摩訶薩說：『善男子們，你們各自觀察自己的佛世界。』當時，那些菩薩摩訶薩們普遍地在十方各自觀察自己的佛世界，各自都聽到自己佛世界中文殊師利童子的聲音，各自都看到文殊師利童子住在他們各自的佛前，為大眾宣說這個法門，各自都有善住意天子問此法門，各自都有諸菩薩聚集，都有天子。這樣看到之後，他們得到了前所未有的體驗，都讚歎說：『稀有啊，稀有啊！現在這個文殊師利童子在這個佛世界安住不動，卻在一切地方普遍顯現，一切眾生都能看見。』那時，文殊師利童子對那些菩薩說：『善男子們！譬如幻術師善於學習幻術，不用移動就能在原地展示各種景象。同樣，菩薩善於學習般若波羅蜜（Prajnaparamita）的幻化，就像在幻化法中一樣，乃至在一切諸佛世界，只要心中憶念，都能普遍顯現。為什麼呢？因為一切諸法都如幻象一般，應當這樣理解。』那時，世尊對文殊師利童子說：『文殊師利！就像諸如來（Tathagata）出現在世間，聽到這個法門也是如此；就像有人證得須陀洹（Srotapanna）果，聽到這個法門也是如此；就像有人證得斯陀含（Sakrdagamin）果，聽到這個法門也是如此；就像有人證得阿那含（Anagamin）果，聽到這個法門也是如此；就像有人證得阿羅漢（Arhat）法，聽到這個法門也是如此；聽到這個法門，心中生起信解，就像坐在菩提樹下一樣，聽到這個法門也是如此。』文殊師利童子回答說：『是的，世尊！』

【English Translation】 English version: At that time, the Bodhisattva-Mahasattvas from the ten directions of the world said to the Buddha: 'World Honored One! We wish that the World Honored One, through your majestic spiritual power, would bless Manjusri (Manjusri) the youth, so that he may go to the Buddha worlds of the ten directions and preach this Dharma, just as we have come to this Buddha world.' At that time, Manjusri the youth said to those Bodhisattva-Mahasattvas: 'Good men, each of you observe your own Buddha world.' Then, those Bodhisattva-Mahasattvas universally observed their own Buddha worlds in the ten directions. Each of them heard the voice of Manjusri the youth in their own Buddha world, and each saw Manjusri the youth dwelling before their respective Buddhas, preaching this Dharma to the assembly. Each had a 'Good Dwelling Intent' Deva asking about this Dharma, and each had Bodhisattvas gathered, and Devas present. Having seen this, they gained an unprecedented experience, and all exclaimed: 'Rare, rare! Now this Manjusri the youth remains still in this Buddha world, yet he appears everywhere, and all can see him.' At that time, Manjusri the youth said to those Bodhisattvas: 'Good men! It is like an illusionist who is skilled in the art of illusion, who can display various scenes without moving from his seat. Likewise, a Bodhisattva who is skilled in learning the illusion of Prajnaparamita (Prajnaparamita), just as in the illusionary Dharma, can manifest universally in all Buddha worlds, as soon as they are remembered in the mind. Why is this so? Because all Dharmas are like illusions, and this should be understood.' At that time, the World Honored One said to Manjusri the youth: 'Manjusri! Just as the Tathagatas (Tathagata) appear in the world, hearing this Dharma is also like that; just as one who attains the Srotapanna (Srotapanna) fruit, hearing this Dharma is also like that; just as one who attains the Sakrdagamin (Sakrdagamin) fruit, hearing this Dharma is also like that; just as one who attains the Anagamin (Anagamin) fruit, hearing this Dharma is also like that; just as one who attains the Arhat (Arhat) Dharma, hearing this Dharma is also like that; hearing this Dharma and generating faith and understanding in the mind is like sitting under the Bodhi tree, hearing this Dharma is also like that.' Manjusri the youth replied: 'Yes, World Honored One!'

，世尊！如空如平等、如無相如平等、如無愿如平等、如真如如平等、如法界如平等、如實際如平等、如平等如平等、如解脫如平等、如遠離如平等。」

爾時，文殊師利童子白佛言：「世尊！唯愿世尊護此法門，後世末世五十年時于閻浮提廣行流佈，令善男子、善女人鹹得聞之。」

爾時，三千大千世界一切天人鼓樂出聲；一切華樹皆悉敷榮，出種種華；於此三千大千世界皆悉震動，放大光明遍滿世界，蔽日月光令皆不現。六十四億百千諸天歡喜踴躍，生希有心，住虛空中雨天華香、末香、涂香，如雨而下，鼓天伎樂，一切合掌，同聲唱言：「善說如是最勝妙法、奇妙勝法。今者，文殊師利童子說此法門我等得聞，於此世界得生人中便為再見轉於法輪。若有眾生聞此法門，有能信解、不驚怖畏，當知是人必定不從小功德來。若有眾生已曾供養過去諸佛，乃得聞此甚深法門不驚怖畏。」

爾時，文殊師利童子白佛言：「世尊！今有相現，此經法門住持不滅，能於後世五十年時于閻浮提廣行流佈。」

佛言：「如是，如是。文殊師利！今有相現，此經法門住持不滅。」

文殊師利言：「如是，世尊！實作住持，令此法門久住於世。」

佛言：「文殊師利！若三解脫門得證涅槃是實

【現代漢語翻譯】現代漢語譯本：『世尊！如同虛空一般平等，如同無相一般平等，如同無愿一般平等，如同真如一般平等，如同法界一般平等，如同實際一般平等，如同平等一般平等，如同解脫一般平等，如同遠離一般平等。』當時，文殊師利童子對佛說：『世尊！唯愿世尊護持這個法門，在後世末法時期五十年的時候，在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛傳播，使善男子、善女人都能聽聞。』當時，三千大千世界的一切天人和樂器發出聲音；一切花樹都盛開，開出各種各樣的花；在這個三千大千世界都震動起來，放出大光明遍滿世界，遮蔽了日月的光芒，使它們都看不見。六十四億百千諸天歡喜踴躍，生起稀有的心，住在虛空中，像下雨一樣降下天上的花香、末香、涂香，敲響天上的樂器，一切都合掌，同聲唱道：『善說如此最殊勝微妙的法、奇妙殊勝的法。現在，文殊師利童子說這個法門，我們得以聽聞，在這個世界得生為人，就如同再次見到法輪轉動。如果有眾生聽聞這個法門，能夠信解、不驚恐畏懼，應當知道這個人必定不是從小小的功德而來。如果有眾生曾經供養過過去的諸佛，才能聽聞這個甚深法門而不驚恐畏懼。』當時，文殊師利童子對佛說：『世尊！現在有瑞相顯現，這個經法門能夠住持不滅，能夠在後世五十年的時候在閻浮提廣泛傳播。』佛說：『是的，是的。文殊師利！現在有瑞相顯現，這個經法門能夠住持不滅。』文殊師利說：『是的，世尊！確實能夠住持，使這個法門長久住世。』佛說：『文殊師利！如果通過三解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門）證得涅槃，這是真實的。』

【English Translation】 English version: 'World Honored One! Like emptiness, it is equal; like no-form, it is equal; like no-desire, it is equal; like Suchness, it is equal; like the Dharma Realm, it is equal; like Reality, it is equal; like equality, it is equal; like liberation, it is equal; like detachment, it is equal.' At that time, Manjushri (文殊師利) Bodhisattva said to the Buddha, 'World Honored One! May the World Honored One protect this Dharma gate, and in the last fifty years of the future age, widely propagate it in Jambudvipa (閻浮提), so that good men and good women may all hear it.' At that time, all the gods and humans in the three thousand great thousand worlds made sounds of music; all the flower trees bloomed, producing various kinds of flowers; in this three thousand great thousand worlds, there was a great shaking, and great light was emitted, filling the world, obscuring the light of the sun and moon, making them invisible. Sixty-four billion hundred thousand gods rejoiced and leaped for joy, generating a rare mind, dwelling in the empty space, raining down heavenly flower incense, powdered incense, and paste incense like rain, playing heavenly music, all with their palms together, chanting in unison, 'Well spoken is this most supreme and wonderful Dharma, this marvelous and supreme Dharma. Now, Manjushri Bodhisattva has spoken this Dharma gate, and we have been able to hear it. Being born as humans in this world is like seeing the turning of the Dharma wheel again. If there are sentient beings who hear this Dharma gate, and are able to believe and understand it, without being startled or afraid, know that this person certainly does not come from small merit. If there are sentient beings who have previously made offerings to past Buddhas, they are able to hear this profound Dharma gate without being startled or afraid.' At that time, Manjushri Bodhisattva said to the Buddha, 'World Honored One! Now there are auspicious signs appearing, this sutra Dharma gate will abide and not perish, and will be widely propagated in Jambudvipa in the last fifty years of the future age.' The Buddha said, 'So it is, so it is. Manjushri! Now there are auspicious signs appearing, this sutra Dharma gate will abide and not perish.' Manjushri said, 'Yes, World Honored One! It will indeed abide, so that this Dharma gate may long endure in the world.' The Buddha said, 'Manjushri! If one attains Nirvana through the three doors of liberation (三解脫門: emptiness, no-form, no-desire), that is the truth.'

實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。」

文殊師利言：「若世尊說非我、非眾生、非命、非丈夫、非人、摩那婆、非染、非凈是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「若世尊說非貪、瞋、癡，非名、非色，非因、非見，非有、非有識，非身、非身記，非心、非心記，非憶、非憶念，非處、非處行，非色、非受、非想、非行、非識，非眼、非色，非耳、非聲，非鼻、非香，非舌、非味，非身、非觸，非意、非法，非欲界、非色界、非無色界，非斷、非常是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「若世尊說非須陀洹、非須陀洹果，非斯陀含、非斯陀含果，非阿那含、非阿那含果，非阿羅漢、非阿羅漢法，非辟支佛、非辟支佛法，非如來、非如來法，非力、非無畏，非想、非識，非空、非無相、非無愿，非無慾、非本性，非得、非證，非集、非明、非解脫，非彼岸、非中間、非此岸，非涅槃、非名、非無記是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「若世尊說實無有人相應、不相應，不合、不散是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「如是，世尊

【現代漢語翻譯】現代漢語譯本：'真實之語，此經法門在後世末法時期五十年內，于閻浮提（Jambudvipa，指我們所居住的這個世界）廣為流傳，這是真實不虛的。' 文殊師利（Manjusri，菩薩名）說：'如果世尊說非我、非眾生（sattva，有情生命）、非命（jiva，生命）、非丈夫（purusa，男性）、非人（manusya，人類）、非摩那婆（manava，年輕人）、非染（raga，貪染）、非凈（visuddhi，清凈），這是真實不虛的。此經法門在後世末法時期五十年內，于閻浮提廣為流傳，這是真實不虛的。' '如果世尊說非貪（lobha，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡），非名（nama，名稱）、非色（rupa，物質），非因（hetu，原因）、非見（drsti，見解），非有（bhava，存在）、非有識（vijnana，意識），非身（kaya，身體）、非身記（kayasamjna，身體的感受），非心（citta，心）、非心記（cittasamjna，心的感受），非憶（smrti，記憶）、非憶念（smrti-upasthana，正念），非處（ayatana，處所）、非處行（ayatana-gocara，處所的活動），非色（rupa，物質）、非受（vedana，感受）、非想（samjna，思想）、非行（samskara，行為）、非識（vijnana，意識），非眼（caksu，眼睛）、非色（rupa，顏色），非耳（srotra，耳朵）、非聲（sabda，聲音），非鼻（ghrana，鼻子）、非香（gandha，氣味），非舌（jihva，舌頭）、非味（rasa，味道），非身（kaya，身體）、非觸（sparsha，觸覺），非意（manas，意根）、非法（dharma，法），非欲界（kamadhatu，慾望界）、非（rupadhatu，色界）、非無（arupadhatu，無色界），非斷（uccheda，斷滅）、非常（sasvata，常恒），這是真實不虛的。此經法門在後世末法時期五十年內，于閻浮提廣為流傳，這是真實不虛的。' '如果世尊說非須陀洹（srotapanna，入流者）、非須陀洹果（srotapatti-phala，入流果），非斯陀含（sakrdagamin，一來者）、非斯陀含果（sakrdagami-phala，一來果），非阿那含（anagamin，不還者）、非阿那含果（anagami-phala，不還果），非阿羅漢（arhat，阿羅漢）、非阿羅漢法（arhat-dharma，阿羅漢的法），非辟支佛（pratyekabuddha，緣覺）、非辟支佛法（pratyekabuddha-dharma，緣覺的法），非如來（tathagata，佛）、非如來法（tathagata-dharma，佛的法），非力（bala，力量）、非無畏（vaisaradya，無畏），非想（samjna，思想）、非識（vijnana，意識），非空（sunyata，空性）、非無相（animitta，無相）、非無愿（apranihita，無愿），非無慾（anabhilasa，無慾）、非本性（prakrti，自性），非得（prapti，獲得）、非證（abhisamaya，證悟），非集（samudaya，集諦）、非明（vidya，明）、非解脫（vimoksa，解脫），非彼岸（para，彼岸）、非中間（madhya，中間）、非此岸（ara，此岸），非涅槃（nirvana，涅槃）、非名（nama，名稱）、非無記（avyakrta，無記），這是真實不虛的。此經法門在後世末法時期五十年內，于閻浮提廣為流傳，這是真實不虛的。' '如果世尊說實在沒有人相應（samprayukta，相應）、不相應（viprayukta，不相應），不合（samyoga，結合）、不散（visamyoga，分離），這是真實不虛的。此經法門在後世末法時期五十年內，于閻浮提廣為流傳，這是真實不虛的。' '如是，世尊。'

【English Translation】 English version: 'Truly, this Dharma teaching will widely spread in Jambudvipa (the world we live in) during the fifty years of the latter age, this is the truth.' Manjusri (a Bodhisattva) said: 'If the World Honored One says that there is no self, no sentient being (sattva), no life (jiva), no man (purusa), no human (manusya), no young person (manava), no defilement (raga), no purity (visuddhi), this is the truth. This Dharma teaching will widely spread in Jambudvipa during the fifty years of the latter age, this is the truth.' 'If the World Honored One says that there is no greed (lobha), no hatred (dvesa), no delusion (moha), no name (nama), no form (rupa), no cause (hetu), no view (drsti), no existence (bhava), no consciousness (vijnana), no body (kaya), no bodily sensation (kayasamjna), no mind (citta), no mental sensation (cittasamjna), no memory (smrti), no mindfulness (smrti-upasthana), no sense base (ayatana), no activity of sense base (ayatana-gocara), no form (rupa), no feeling (vedana), no perception (samjna), no mental formation (samskara), no consciousness (vijnana), no eye (caksu), no color (rupa), no ear (srotra), no sound (sabda), no nose (ghrana), no smell (gandha), no tongue (jihva), no taste (rasa), no body (kaya), no touch (sparsha), no mind (manas), no dharma (dharma), no desire realm (kamadhatu), no form realm (rupadhatu), no formless realm (arupadhatu), no annihilation (uccheda), no permanence (sasvata), this is the truth. This Dharma teaching will widely spread in Jambudvipa during the fifty years of the latter age, this is the truth.' 'If the World Honored One says that there is no stream-enterer (srotapanna), no fruit of stream-entry (srotapatti-phala), no once-returner (sakrdagamin), no fruit of once-returning (sakrdagami-phala), no non-returner (anagamin), no fruit of non-returning (anagami-phala), no arhat (arhat), no dharma of arhat (arhat-dharma), no pratyekabuddha (pratyekabuddha), no dharma of pratyekabuddha (pratyekabuddha-dharma), no tathagata (tathagata), no dharma of tathagata (tathagata-dharma), no power (bala), no fearlessness (vaisaradya), no perception (samjna), no consciousness (vijnana), no emptiness (sunyata), no signlessness (animitta), no wishlessness (apranihita), no desirelessness (anabhilasa), no inherent nature (prakrti), no attainment (prapti), no realization (abhisamaya), no origination (samudaya), no wisdom (vidya), no liberation (vimoksa), no other shore (para), no middle (madhya), no this shore (ara), no nirvana (nirvana), no name (nama), no indeterminate (avyakrta), this is the truth. This Dharma teaching will widely spread in Jambudvipa during the fifty years of the latter age, this is the truth.' 'If the World Honored One says that there is truly no one who is associated (samprayukta) or not associated (viprayukta), no joining (samyoga) or separation (visamyoga), this is the truth. This Dharma teaching will widely spread in Jambudvipa during the fifty years of the latter age, this is the truth.' 'So it is, World Honored One.'

！若前如來、應、正遍知過去已說，無有少法眾生得脫——無得涅槃、非有眾生，非有法生、非有法滅，非失、非動——如過去說，如是未來、如是現在皆如是說是實實語；此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「如是，世尊！若說此法無少法說、非語、非說、非言語說，非畢竟說、非后時說、非現前說，非響聲說、非數數說非此法說、無一字說非此法說，無人現在聽、無人未來聽、無人得解脫是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「若世尊說此戒非戒、非戒果，非三昧、非三昧處，非般若、非般若根智，非解脫、非解脫智是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。

「若世尊說菩薩法中非佈施舍、非戒守護、非忍修集、非精進發、非禪決定、非般若行，非求菩提、非實行轉，非得菩提、非得力、非得無畏、非根、非正、非轉法輪，非解眾生、非言語說是實實語，此經法門後世末世五十年時于閻浮提廣行流佈是實實語。」

說此法時，於此三千大千世界六種震動。爾時，彌勒菩薩摩訶薩白佛言：「世尊！以何因緣於此世界如是大動？」

世尊即告彌勒菩薩摩訶薩言：「彌勒！汝今莫作是語，少信眾生聞不能解

【現代漢語翻譯】現代漢語譯本：如果過去的如來（Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）已經說過，沒有絲毫的法能讓眾生解脫——沒有涅槃可得，沒有眾生存在，沒有法產生，沒有法滅去，沒有失去，沒有動搖——如同過去所說，未來和現在也都是如此說，這是真實不虛的言語；這部經的法門在後世末法時期五十年內，將在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳，這是真實不虛的言語。「是的，世尊！如果說此法沒有絲毫的法可說，不是言語，不是說，不是用言語表達，不是究竟的說，不是後來才說，不是現在才說，不是通過聲音說，不是反覆說，不是此法所說，沒有一個字是此法所說，沒有人現在聽，沒有人未來聽，沒有人能得到解脫，這是真實不虛的言語；這部經的法門在後世末法時期五十年內，將在閻浮提廣泛流傳，這是真實不虛的言語。「如果世尊說此戒不是戒，不是戒的果報，不是三昧（Samadhi，禪定），不是三昧的境界，不是般若（Prajna，智慧），不是般若的根本智慧，不是解脫，不是解脫的智慧，這是真實不虛的言語；這部經的法門在後世末法時期五十年內，將在閻浮提廣泛流傳，這是真實不虛的言語。「如果世尊說菩薩（Bodhisattva）的法中，不是佈施舍，不是持戒守護，不是忍辱修集，不是精進發起，不是禪定決定，不是般若修行，不是求菩提（Bodhi，覺悟），不是實行轉，不是得到菩提，不是得到力量，不是得到無畏，不是根，不是正，不是轉法輪（Dharmacakra-pravartana，佛陀的教法傳播），不是解脫眾生，不是用言語表達，這是真實不虛的言語；這部經的法門在後世末法時期五十年內，將在閻浮提廣泛流傳，這是真實不虛的言語。」當說此法時，在這個三千大千世界發生了六種震動。那時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）對佛說：「世尊！是什麼因緣導致這個世界如此大的震動？」世尊立即告訴彌勒菩薩摩訶薩說：「彌勒！你現在不要這樣說，少信的眾生聽了不能理解。」

【English Translation】 English version: If the past Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) has already said that there is not a single dharma (teaching, principle) by which sentient beings can be liberated—there is no Nirvana (liberation) to be attained, no sentient being exists, no dharma arises, no dharma ceases, nothing is lost, nothing moves—as it was said in the past, so it is said in the future and the present, these are true words; this Dharma teaching of this sutra will be widely spread in Jambudvipa (the world we live in) in the last fifty years of the latter age, these are true words. 「Yes, World Honored One! If it is said that this Dharma has no dharma to be spoken, is not speech, is not speaking, is not expressed by words, is not ultimately spoken, is not spoken later, is not spoken now, is not spoken through sound, is not spoken repeatedly, is not what this Dharma speaks, not a single word is what this Dharma speaks, no one is listening now, no one will listen in the future, no one can attain liberation, these are true words; this Dharma teaching of this sutra will be widely spread in Jambudvipa in the last fifty years of the latter age, these are true words. 「If the World Honored One says that this precept is not a precept, not the fruit of a precept, not Samadhi (meditative absorption), not the state of Samadhi, not Prajna (wisdom), not the root wisdom of Prajna, not liberation, not the wisdom of liberation, these are true words; this Dharma teaching of this sutra will be widely spread in Jambudvipa in the last fifty years of the latter age, these are true words. 「If the World Honored One says that in the Dharma of a Bodhisattva (enlightenment being), there is no giving, no keeping of precepts, no cultivation of patience, no arising of diligence, no determination of meditation, no practice of Prajna, no seeking of Bodhi (enlightenment), no practice of transformation, no attainment of Bodhi, no attainment of power, no attainment of fearlessness, no root, no right, no turning of the Dharma wheel (Dharmacakra-pravartana, the propagation of the Buddha's teachings), no liberation of sentient beings, not expressed by words, these are true words; this Dharma teaching of this sutra will be widely spread in Jambudvipa in the last fifty years of the latter age, these are true words.」 When this Dharma was spoken, the three thousand great thousand worlds shook in six ways. At that time, Maitreya Bodhisattva Mahasattva (the great Bodhisattva Maitreya) said to the Buddha, 「World Honored One! What is the cause and condition for such a great shaking in this world?」 The World Honored One immediately told Maitreya Bodhisattva Mahasattva, 「Maitreya! You should not speak like this now, sentient beings with little faith will not understand when they hear it.」

則生怖畏。」

彌勒菩薩摩訶薩白佛言：「世尊！如來若說，多人得力、多所利益安樂天人。」

佛言：「彌勒！過去已有七十四億那由他百千諸佛於此地處說此法門，文殊師利童子菩薩與善住意天子相隨問答論義。」

彌勒菩薩摩訶薩白佛言：「世尊！文殊師利童子菩薩與善住意天子相隨聞此法門其已久如，於何佛所聞此法門？」

佛言：「彌勒！過去久遠七阿僧祇百千劫際，有佛出世號曰普華師子游步勝功德集如來、應、正遍知。如是，善男子！于彼佛所聞此法門。」

說此法時，恒河沙等眾生髮阿耨多羅三藐三菩提心，彼二倍人得不退忍，彼二倍人得離垢法眼。

世尊既說此法門已，時諸比丘、文殊師利童子菩薩、善住意天子，並諸天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜。

聖善住意天子所問經卷下

【現代漢語翻譯】現代漢語譯本就會產生恐懼和畏懼。」

彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）對佛說：「世尊！如果如來說法，能使很多人獲得力量，給眾多天人和人帶來利益和安樂。」

佛說：「彌勒！過去已經有七十四億那由他（nayuta，數量單位）百千諸佛在這個地方宣說了這個法門，文殊師利童子菩薩（Manjushri Kumara Bodhisattva）與善住意天子（Sudhishthita Deva Putra）相互問答，討論法義。」

彌勒菩薩摩訶薩對佛說：「世尊！文殊師利童子菩薩與善住意天子相互聽聞這個法門已經多久了？他們是在哪位佛那裡聽聞這個法門的？」

佛說：「彌勒！在過去久遠的七阿僧祇（asamkhya，極大的數量單位）百千劫（kalpa，時間單位）之前，有一尊佛出世，名號為普華師子游步勝功德集如來（Puspa Simha Vikranta Guna Samgraha Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）。善男子！他們是在那尊佛那裡聽聞這個法門的。」

在宣說這個法門的時候，像恒河沙一樣多的眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），其中兩倍的人獲得了不退忍（avaivartika-ksanti，不退轉的忍辱），其中兩倍的人獲得了離垢法眼（viraja-dharma-caksu，清凈無垢的法眼）。

世尊說完這個法門后，當時的比丘們、文殊師利童子菩薩、善住意天子，以及諸天、人、阿修羅（asura，非天）、乾闥婆（gandharva，天樂神）等，聽聞佛所說，都非常歡喜。

聖善住意天子所問經卷下

【English Translation】 English version then fear and dread will arise.』

Maitreya Bodhisattva Mahasattva said to the Buddha, 『World Honored One, if the Tathagata speaks, it will empower many and bring benefit and happiness to many gods and humans.』

The Buddha said, 『Maitreya, in the past, seventy-four billion nayutas (a unit of number) of hundreds of thousands of Buddhas have already spoken this Dharma gate in this place. Manjushri Kumara Bodhisattva and Sudhishthita Deva Putra engaged in mutual questions and answers, discussing the meaning of the Dharma.』

Maitreya Bodhisattva Mahasattva said to the Buddha, 『World Honored One, how long has it been since Manjushri Kumara Bodhisattva and Sudhishthita Deva Putra heard this Dharma gate? From which Buddha did they hear this Dharma gate?』

The Buddha said, 『Maitreya, in the distant past, seven asamkhyas (an immeasurable number) of hundreds of thousands of kalpas (a unit of time) ago, a Buddha appeared in the world named Puspa Simha Vikranta Guna Samgraha Tathagata, Arhat, Samyaksambuddha. Good man, they heard this Dharma gate from that Buddha.』

When this Dharma was being spoken, beings as numerous as the sands of the Ganges River generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), twice that number attained avaivartika-ksanti (non-retrogression patience), and twice that number attained viraja-dharma-caksu (the pure Dharma eye).

After the World Honored One finished speaking this Dharma gate, the bhikshus (monks), Manjushri Kumara Bodhisattva, Sudhishthita Deva Putra, and all the gods, humans, asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha said, were all greatly delighted.

The Sutra of the Questions of the Holy Sudhishthita Deva Putra, Volume Two