T12n0342_佛說如幻三昧經

大正藏第 12 冊 No. 0342 佛說如幻三昧經

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

佛說如幻三昧經卷上

西晉月氏國三藏竺法護譯

聞如是：

一時，佛游王舍城靈鷲山，與大比丘眾俱，比丘六萬二千，一切聖智神通已達而悉耆年；菩薩四萬二千，溥首童真之等類也，其名曰：師子英菩薩、慈氏菩薩、光世音菩薩、得大勢菩薩、辯積菩薩、建立遠菩薩、山頂菩薩、山幢菩薩、無動菩薩、善思議菩薩、所思善議菩薩、心勇菩薩、心志菩薩、善心菩薩、珠積菩薩、石磨王菩薩、寶掌菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常精進菩薩、御眾菩薩、篤進菩薩、住言行相應菩薩、超愿菩薩、立報答菩薩、等思菩薩、棄諸惡趣菩薩、度無量菩薩、度無動菩薩、虛空藏菩薩、上意菩薩、持意菩薩、增意菩薩、術詳菩薩、執誦菩薩、月光菩薩、月英菩薩、光英菩薩、光首菩薩、還若干光菩薩、師子步雷音菩薩、辯無礙菩薩、妙辯菩薩、應辯菩薩、度意菩薩、顯日月光菩薩、空無菩薩、質游菩薩、常笑菩薩、根喜菩薩、除諸蓋菩薩、轉女菩薩、轉男菩薩、轉胎菩薩、被德鎧菩薩、大慧菩薩、光㷿菩薩、照明菩薩、無受菩薩、受音王菩薩、深藏菩薩、

眾香手菩薩，解縛之等八正士俱，如是等類四萬二千；四天王、天帝、釋梵、忍王，此及余天六萬人俱，須深天子、善住意天子、大神妙天、善意天、大樂天，如斯之等三萬人俱，皆志大乘；燕居阿須倫與二萬億阿須倫俱，有海龍王與六萬諸龍俱從海出，此及他方無數天龍、鬼神、阿須倫、迦留羅、真陀羅、摩睺勒，不可稱限百千億載；比丘、比丘尼、薰士、薰女，不可計會，皆悉來集。如來垂哀，與無數眾眷屬圍繞而為說法。

爾時，文殊師利自在其室獨遊宴坐，以空無心離心三昧而為正受。文殊即時從三昧起，適安隱興，震動十方無量佛土。文殊師利心自念言：「如來、至真、平等覺者，今為所在，於世求之，甚難得值，猶靈瑞華，時時而出耳。其所現方，難及難當，非心所思、非言所暢，深妙超絕，巍巍無量。佛現於世，終不虛妄，因得聞法，所聽經典，未曾唐舉，猶是眾生，滅除苦患，如斯真正，非為無益；吾今寧可詣如來所，應時啟聞，隨其所質，令諸德本一切備悉。假使有人學菩薩乘，令不疑惑深妙佛法，成就道誼，悉蔽魔宮。此忍界中眾生之類，其淫怒癡甚為興盛，離清白法，但行無義，愚戇抵突，心懷憍慢而無恭恪，所可修業，多所違失，舍佛法眾。當令眾生聞如此法，凈智慧眼。」

【現代漢語翻譯】 現代漢語譯本：眾香手菩薩（菩薩名，以手能散發香氣而得名），以及解脫束縛等八位正士，像這樣的人共有四萬二千；四天王、天帝（帝釋天）、釋梵（梵天）、忍王（帝釋天的別名），以及其他六萬天人；須深天子、善住意天子、大神妙天、善意天、大樂天，像這樣的人共有三萬，都立志于大乘佛法；燕居阿須倫（阿修羅）與二萬億阿須倫一起，有海龍王與六萬諸龍一起從海中出來，還有其他無數的天龍、鬼神、阿須倫、迦留羅（金翅鳥）、真陀羅（緊那羅，歌神）、摩睺勒（摩睺羅伽，大蟒神），數量之多不可用百千億載來計算；比丘、比丘尼、薰士（優婆塞，男居士）、薰女（優婆夷，女居士），數量之多不可計數，都聚集而來。如來慈悲，被無數眷屬圍繞著，為他們說法。 當時，文殊師利菩薩獨自在自己的房間里安閑靜坐，以空無心、離心三昧（一種禪定狀態）進入正受。文殊菩薩隨即從三昧中起身，剛一安穩地起來，就震動了十方無量佛土。文殊師利菩薩心中自念：『如來、至真、平等覺者，現在身在何處？在世間求見，非常難得，就像靈瑞之花，只是偶爾出現罷了。他所顯現的地方，難以到達，難以承受，不是心所能思，不是言語所能表達，深奧微妙，超絕無比，巍峨廣大，不可限量。佛出現在世間，終究不會虛妄，因為能夠聽聞佛法，所聽的經典，沒有白費，能夠讓眾生滅除苦難，像這樣真實不虛，並非沒有益處。我如今應當前往如來所在之處，及時請教，隨著他所提出的問題，讓一切功德根本都完備。假使有人學習菩薩乘，能夠不疑惑深奧微妙的佛法，成就道業，完全遮蔽魔宮。這個娑婆世界中的眾生，他們的淫慾、嗔怒、愚癡非常旺盛，遠離清凈的佛法，只做沒有意義的事情，愚蠢魯莽，心中懷著驕傲自大而沒有恭敬之心，所修的功業，多有違失，捨棄佛法僧三寶。應當讓眾生聽聞這樣的佛法，清凈智慧之眼。』

【English Translation】 English version: The Bodhisattva Sarvagandhasukha (Bodhisattva of the Fragrant Hand), along with eight righteous men such as those liberated from bonds, totaling forty-two thousand; the Four Heavenly Kings, the Heavenly Emperor (Indra), Sakra (Brahma), the King of Patience (another name for Indra), and sixty thousand other heavenly beings; the Deva Susima, the Deva Sudrsti, the Deva Mahadivya, the Deva Subuddhi, the Deva Mahasukha, and thirty thousand others like them, all aspiring to the Mahayana; the Asura Yanju along with two hundred million Asuras, the Dragon King of the Sea with sixty thousand dragons emerging from the sea, and countless other heavenly dragons, ghosts, Asuras, Garudas (golden-winged birds), Kinnaras (celestial musicians), and Mahoragas (great serpent gods), their numbers beyond calculation in hundreds of thousands of millions of kalpas; Bhikshus, Bhikshunis, Upasakas (male lay devotees), and Upasikas (female lay devotees), an immeasurable assembly, all gathered together. The Tathagata, with compassion, was surrounded by countless attendants and preached the Dharma. At that time, Manjushri Bodhisattva was alone in his chamber, peacefully sitting in meditation, entering into the correct reception of the Samadhi of emptiness, no-mind, and detachment from mind. Manjushri then arose from Samadhi, and as he settled into a comfortable posture, he shook countless Buddha lands in the ten directions. Manjushri Bodhisattva thought to himself: 'The Tathagata, the Perfectly Enlightened One, the Truthful One, where is he now? To seek him in the world is very difficult, like a rare auspicious flower that only appears occasionally. The place where he manifests is difficult to reach, difficult to bear, beyond the comprehension of the mind, beyond the expression of words, profound and subtle, surpassing all, majestic and boundless. The appearance of the Buddha in the world is never in vain, because one can hear the Dharma, and the scriptures heard are never fruitless, enabling sentient beings to eliminate suffering. Such truth is not without benefit. I should now go to where the Tathagata is, and promptly inquire, so that all roots of merit may be perfected. If someone studies the Bodhisattva path, they can be free from doubt about the profound and subtle Dharma, achieve the path, and completely obscure the palace of Mara. The beings in this Saha world are greatly afflicted by lust, anger, and ignorance, they are far from the pure Dharma, engaging only in meaningless actions, foolish and reckless, harboring arrogance and lacking respect, their cultivation is often misguided, and they abandon the Buddha, Dharma, and Sangha. We should enable sentient beings to hear this Dharma and purify their eyes of wisdom.'

於時文殊復更念言：「當詣十方諸佛世界，請召無量百千菩薩，使集佛所聽受經典，其身證明此深法忍。」

文殊師利以離垢光嚴凈三昧而為正受，適三昧已，尋時東方億江沙等諸佛世界普為大明，潤澤柔軟，離垢顯曜，清凈光照東西南北四維上下十方佛土，光明所照，悉遍若斯，等無殊特。其於十方幽隱闇冥蔽翳方城，山石、墻壁、樹木、華實、鐵圍、大鐵圍、目鄰山、大目鄰山、雪山、黑山及須彌山，而悉蒙照，靡不顯曜，無所蔽礙。時於十方諸佛世界，一一江沙億數佛土，諸佛世尊現在說法，此諸佛邊一一侍者各問其佛：「以何因緣忽有大光？普遍世界從昔已來，未曾見聞如此光明，潤澤和雅，靡不蒙濟。今佛光明眾身安隱，令心清徹，皆見拔擢，順時無違，無復犯行淫怒愚癡。此之瑞應為誰聖旨之所建立？所演光曜暉赫若茲！」

是諸佛世尊睹諸侍者之所啟問，默然不應。其彼世界天、龍神聲，阿須倫、迦留羅及金翅鳥、揵沓和聲，人、非人聲，飛鳥鹿聲，風雨水聲，大海中聲，歌妓樂聲，斯等之類，蒙佛威神，悉亦寂然，無暢音者，一切諸響悉為憺怕。其諸侍者，啟問諸佛如是至三：「世尊愿說！多所哀念，多所安隱、憐愍諸天及世間人，為誰威神出是輩聲，其大光明普諸佛土？」

于

【現代漢語翻譯】 現代漢語譯本：當時，文殊菩薩又心想：『我應當前往十方諸佛世界，請來無量百千菩薩，讓他們聚集到佛陀那裡聽受經典，以他們的親身經歷來證明這甚深的法忍。』 文殊師利菩薩以離垢光嚴凈三昧（一種禪定狀態，能使身心清凈）進入正定。剛入定，隨即東方億萬恒河沙數般的諸佛世界普放光明，光芒潤澤柔和，清凈無垢，照耀東西南北四維上下十方佛土，光明所照之處，無不遍及，平等無異。十方幽暗隱蔽的方城、山石、墻壁、樹木、花果、鐵圍山、大鐵圍山、目鄰山、大目鄰山、雪山、黑山以及須彌山，都被光明照耀，無不顯現光輝，沒有任何阻礙。當時，在十方諸佛世界的每一個恒河沙數般的佛土中，諸佛世尊正在說法。這些佛陀身邊的每一位侍者都問他們的佛陀：『是什麼因緣突然出現如此大的光明？普遍照耀世界，從過去到現在，從未見過如此光明，潤澤和雅，無不蒙受恩澤。現在佛陀的光明使我們身心安穩，內心清澈，都得到提升，順應時節，不再犯淫慾、嗔怒、愚癡的過錯。這種瑞應是誰的聖旨所建立？所發出的光輝如此輝煌！』 這些佛世尊看到侍者們的提問，默然不語。他們所在世界的天、龍神、阿修羅（一種神道）、迦樓羅（金翅鳥）、緊那羅（一種天神）以及金翅鳥、人、非人、飛鳥、鹿、風雨、水、大海、歌妓、音樂等各種聲音，都因佛陀的威神之力而寂靜無聲，沒有發出任何聲音，一切聲響都變得平靜。這些侍者向諸佛請問，如此三次：『世尊，愿您開示！您對眾生多有哀憐，多有安穩，憐憫諸天和世間人，是誰的威神發出這樣的聲音，如此大的光明普照諸佛國土？』

【English Translation】 English version: At that time, Manjushri thought again: 'I should go to the worlds of the Buddhas in the ten directions, invite countless hundreds of thousands of Bodhisattvas, and have them gather at the Buddha's place to listen to the scriptures, so that they can personally attest to this profound forbearance of the Dharma.' Manjushri entered the Samadhi of Immaculate Light Adornment (a state of meditation that purifies body and mind). As soon as he entered the Samadhi, the worlds of the Buddhas in the east, as numerous as the sands of billions of Ganges Rivers, were immediately filled with great light. The light was moist and gentle, immaculate and radiant, illuminating the Buddha lands in the east, west, south, north, the four intermediate directions, and the upper and lower ten directions. Wherever the light shone, it was all-pervasive, equal, and without distinction. The dark and hidden places in the ten directions, such as walled cities, rocks, walls, trees, flowers, fruits, the Iron Mountain Range, the Great Iron Mountain Range, Mount Mulinda, Great Mount Mulinda, the Snowy Mountains, the Black Mountains, and Mount Sumeru, were all illuminated, and all shone brightly, without any obstruction. At that time, in each of the Buddha lands as numerous as the sands of the Ganges River in the ten directions, the Buddhas were currently teaching the Dharma. Each attendant by the side of these Buddhas asked their Buddha: 'What is the cause of this sudden great light? It pervades the world, and from the past until now, we have never seen such light, which is moist, gentle, and universally beneficial. Now, the Buddha's light makes our bodies and minds peaceful, our hearts clear, and we are all uplifted, in accordance with the times, and no longer commit the faults of lust, anger, and ignorance. Whose holy decree established this auspicious sign? Whose light shines so brilliantly?' These Buddhas, seeing the questions of their attendants, remained silent. The voices of gods, dragons, asuras (a type of demigod), garudas (golden-winged birds), kinnaras (a type of celestial being), and golden-winged birds, humans, non-humans, flying birds, deer, wind, rain, water, the ocean, singers, and music in their respective worlds, all became silent due to the Buddha's majestic power, without uttering any sound. All sounds became tranquil. These attendants asked the Buddhas three times: 'World Honored One, we beseech you to speak! You have great compassion for sentient beings, you bring peace and comfort, and you have pity for gods and humans in the world. Whose majestic power is causing these sounds and this great light that pervades the Buddha lands?'

時諸佛億江沙數，各從剎土同時一聲，各集其音，柔軟了了，悉從一佛出若干教，口之所演如是像音，同時報告諸侍者曰：「諸佛世尊適宣音已，一切佛土皆為之動，百千妓樂不鼓自鳴，諸天人民、阿須倫樂亦復如是；其音亦演非常、苦、空、非身之聲，空無相愿虛無恍惚本無之聲，本際之聲，舍淫怒癡無三界聲，如審諦聲，施、戒、忍、進、禪、智之聲，常慚愧聲，慈、悲、喜、護聲，遵修奉行無放逸聲，如是若干，常宣百千法誼之聲。此所講法，令不可計無央數人億百千眾立不退轉，志於無上正真道意，開化聲聞及緣覺法，釋梵之位，成轉輪王，其亦若茲。」

於是諸佛告諸侍者：「諸族姓子！汝等默然專問是為，此非聲聞、緣覺之地所能及者，諸天世人及阿須倫，聞此迷荒，如來咨嗟頒宣斯光明德，其功德勛不可思議，所積功祚無能惟察，所學精進、智慧之業，乃能致此究竟光明，若於一劫過劫之餘，咨嗟光明不能暢盡得其原際。此光明曜，所興慈悲，巍巍如斯！」

諸佛侍者再三聞此所嘆咨嗟，益以饑虛，重複啟白：「唯諸大聖以時宣暢，多所哀念，多所安隱，愍傷諸天及十方人，並諸菩薩大乘學眾令成德本。」

於時，諸佛告眾侍者言：「族姓子！有一剎土名曰忍界，于彼有佛，名釋迦

【現代漢語翻譯】 現代漢語譯本：當時，無數如恒河沙數的諸佛，各自從自己的佛土同時發出聲音，各自彙集其音，柔和清晰，都從一位佛口中發出若干教誨，口中所演說的聲音就像這樣，同時告知各位侍者說：『諸佛世尊剛剛宣講完佛法，一切佛土都為之震動，成百上千的樂器不敲自鳴，諸天人民、阿修羅的音樂也是如此；其聲音也演說無常、苦、空、非身的聲音，空無相愿、虛無恍惚、本無的聲音，本際的聲音，捨棄淫慾、嗔怒、愚癡、沒有三界的聲音，如實諦的聲音，佈施、持戒、忍辱、精進、禪定、智慧的聲音，常常慚愧的聲音，慈、悲、喜、護的聲音，遵循修行、奉行而不放逸的聲音，像這樣若干，常常宣說成百上千的法義之聲。這所講的法，令無數不可計數的人們立於不退轉之地，立志于無上正真道，開化聲聞和緣覺的法，釋提桓因（帝釋天）和梵天之位，成就轉輪聖王，也像這樣。』 於是諸佛告訴各位侍者：『各位善男子！你們應當默然專心聽聞，這是聲聞、緣覺的境界所不能達到的，諸天世人以及阿修羅，聽到這些會感到迷惑和慌亂，如來讚歎宣揚這種光明功德，其功德勳章不可思議，所積累的功德福報無法衡量，所學習的精進、智慧之業，才能達到這種究竟光明，即使在一劫或者超過一劫的時間裡，讚歎光明也無法完全表達其根本。這種光明所興起的慈悲，是如此的偉大！』 諸佛的侍者再三聽到這樣的讚歎，更加感到飢渴，再次稟告說：『唯愿諸位大聖及時宣講，多多哀憐，多多安穩，憐憫諸天和十方人民，以及諸位菩薩大乘學眾，令他們成就德行根本。』 這時，諸佛告訴各位侍者說：『善男子！有一個佛土名叫忍界（娑婆世界），在那裡有一尊佛，名叫釋迦牟尼（能仁寂默）。』

【English Translation】 English version: At that time, countless Buddhas, as many as the sands of the Ganges River, each from their own Buddha-lands, simultaneously emitted sounds, each gathering their voices, soft and clear, all emanating from the mouth of one Buddha, uttering various teachings. The sounds spoken were like this, simultaneously informing all attendants, saying: 'The World Honored Buddhas have just finished proclaiming the Dharma, and all Buddha-lands are shaken by it. Hundreds and thousands of musical instruments play without being struck, and the music of gods, people, and Asuras is also like this; the sounds also proclaim impermanence, suffering, emptiness, and non-self, the sounds of emptiness, formlessness, wishlessness, voidness, and the original non-existence, the sound of the ultimate reality, the sound of abandoning lust, anger, and ignorance, without the sounds of the three realms, the sound of true reality, the sounds of giving, morality, patience, diligence, meditation, and wisdom, the sound of constant shame, the sounds of loving-kindness, compassion, joy, and equanimity, the sound of following practice, upholding without negligence, like this, many times, constantly proclaiming the sounds of hundreds and thousands of Dharma meanings. This Dharma that is spoken causes countless people to stand in non-retrogression, aspiring to the unsurpassed true path, enlightening the Dharma of Sravakas and Pratyekabuddhas, the positions of Sakra (Indra) and Brahma, and achieving the status of a Universal Monarch, also like this.' Then the Buddhas told their attendants: 'Good sons of noble families! You should be silent and listen attentively, for this is beyond the reach of Sravakas and Pratyekabuddhas. Gods, people, and Asuras, upon hearing this, will feel confused and bewildered. The Tathagata praises and proclaims this light of merit, whose merit and achievements are inconceivable, whose accumulated merits and blessings cannot be measured. The practice of diligence and wisdom is what leads to this ultimate light. Even if one were to praise this light for a kalpa or more, one could not fully express its origin. The compassion that arises from this light is so magnificent!' The attendants of the Buddhas, having heard these praises repeatedly, felt even more hunger and thirst, and again reported: 'We beseech the Great Sages to proclaim the Dharma in due time, to show much compassion, to bring much peace, to have pity on the gods and the people of the ten directions, as well as the Bodhisattvas of the Mahayana, so that they may establish the root of virtue.' At that time, the Buddhas told their attendants: 'Good sons of noble families! There is a Buddha-land called the Saha World (Endurance World), and there is a Buddha there named Sakyamuni (Sage of the Sakyas).'

文如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛世尊，興于憒亂五濁之世。其土眾生，淫怒癡盛慢無肅恭，棄于凈志清和之德，而離慚愧，專為誤失眾惡之業。如是等類下土之黨，諸愚騃子修眾惡行，故生彼土，逮成無上正真之道，為最正覺而說經法。彼有菩薩，名曰文殊，其力廣大，聖慧無極，精進無比，威變若茲，勸化開示諸菩薩眾，使入高德無極大乘，為諸菩薩之父母也！曉了隨時解一切法，分別章句智慧無礙，度于彼岸，辯才無際，還得總持，曉了一切眾生根本，從所明識而為流佈，功勛之德不可思議，故往啟問如來至真所當行業，使諸菩薩成就德本，進諸菩薩，令其究暢務唸佛法。是族姓子文殊師利，請諸菩薩，故演真妙隨宜時光，使諸十方無央數億諸菩薩會，當令聽受此佛所說法，所以由是顯其光明普遍佛土。」

侍者白問：「其三昧定，名曰何等？」

佛言：「號離垢光嚴凈。文殊師利住斯定意，所演巍巍神妙光明遐照如此。」

時諸侍者復白佛言：「吾等昔來未曾見遇如是比像，柔軟清和，音聲志願，光明妙響。緣是之故，以無盡哀隨時演光。快哉！如是道德超殊不思議曜，令人踴躍，乃如此乎！」

佛言：「族姓子！時時乃奮斯大洪曜

【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）、至真（the ultimate truth）、等正覺（perfect enlightenment）、明行成為（perfect in knowledge and conduct）、善逝（well-gone）、世間解（knower of the world）、無上士（unexcelled one）、道法御（tamer of men）、天人師（teacher of gods and humans），為佛世尊，興于憒亂五濁之世。其土眾生，淫怒癡盛慢無肅恭，棄于凈志清和之德，而離慚愧，專為誤失眾惡之業。如是等類下土之黨，諸愚騃子修眾惡行，故生彼土，逮成無上正真之道，為最正覺而說經法。彼有菩薩，名曰文殊（Manjusri），其力廣大，聖慧無極，精進無比，威變若茲，勸化開示諸菩薩眾，使入高德無極大乘，為諸菩薩之父母也！曉了隨時解一切法，分別章句智慧無礙，度于彼岸，辯才無際，還得總持，曉了一切眾生根本，從所明識而為流佈，功勛之德不可思議，故往啟問如來至真所當行業，使諸菩薩成就德本，進諸菩薩，令其究暢務唸佛法。是族姓子文殊師利，請諸菩薩，故演真妙隨宜時光，使諸十方無央數億諸菩薩會，當令聽受此佛所說法，所以由是顯其光明普遍佛土。 侍者白問：『其三昧定，名曰何等？』 佛言：『號離垢光嚴凈。文殊師利住斯定意，所演巍巍神妙光明遐照如此。』 時諸侍者復白佛言：『吾等昔來未曾見遇如是比像，柔軟清和，音聲志願，光明妙響。緣是之故，以無盡哀隨時演光。快哉！如是道德超殊不思議曜，令人踴躍，乃如此乎！』 佛言：『族姓子！時時乃奮斯大洪曜』

【English Translation】 English version: The Tathagata, the ultimate truth, the perfectly enlightened one, perfect in knowledge and conduct, the well-gone, the knower of the world, the unexcelled one, the tamer of men, the teacher of gods and humans, the World Honored One, arose in this chaotic and turbid world of the five defilements. The beings in this land are filled with lust, anger, and ignorance, arrogant and without respect, abandoning the pure aspiration and peaceful virtues, and devoid of shame, they are devoted to mistaken and evil deeds. Such are the beings of this lower realm, foolish and ignorant, practicing all kinds of evil, and thus they are born in this land. Having attained the supreme and true path, the most perfectly enlightened one, he expounds the Dharma. There is a Bodhisattva named Manjusri, whose power is vast, whose sacred wisdom is limitless, whose diligence is unparalleled, and whose majestic transformations are such that he encourages and guides all Bodhisattvas, leading them into the great vehicle of supreme virtue, becoming the parent of all Bodhisattvas! He understands all dharmas at all times, distinguishes the meaning of phrases with unobstructed wisdom, crosses to the other shore, has boundless eloquence, and attains total retention. He understands the root nature of all beings, and from his understanding, he spreads the teachings. His meritorious virtues are inconceivable. Therefore, he goes to inquire of the Tathagata, the ultimate truth, about the practices that should be undertaken, so that all Bodhisattvas may achieve the root of virtue, and advance all Bodhisattvas, enabling them to thoroughly understand and diligently contemplate the Buddha's teachings. This noble son, Manjusri, invites all Bodhisattvas, and thus manifests the true and wonderful teachings at the appropriate time, so that countless billions of Bodhisattvas from the ten directions may gather to listen to the Dharma expounded by this Buddha, and thus reveal his light that pervades all Buddha lands. The attendant asked: 'What is the name of this samadhi?' The Buddha said: 'It is called the Pure Light Adornment Free from Defilement. Manjusri dwells in this samadhi, and the majestic and wondrous light he emanates shines far and wide like this.' Then the attendants said to the Buddha: 'We have never before seen such a form, so gentle and peaceful, with such a voice and aspiration, and such a wondrous light and sound. Because of this, he constantly emits light with boundless compassion. How wonderful! Such extraordinary and inconceivable virtues and radiance are truly inspiring!' The Buddha said: 'Noble sons! It is at times like this that such great and vast radiance is manifested.'

，會諸菩薩講宣經典，開示大道。」

爾時十方無數難計不可思議八方上下面面各各十億江沙諸佛之土，各有無量不可思議諸菩薩眾，皆詣佛所，稽首足下，前白佛言：「唯愿大聖，此何光明？自從昔來未曾見聞，此何先應？」

於時諸佛告諸菩薩：「有族姓子，世界名忍，有佛號曰釋迦文如來、至真、等正覺，現在說法。彼有菩薩名曰溥首，演布如斯光明之曜，其光名曰：請諸菩薩悉令集會，是其瑞應。」

時諸菩薩各白佛言：「我等欲詣至於忍界，奉見能仁如來至真，稽首請問，咨受所聞，亦欲親覲文殊師利及余菩薩。」

其佛答曰：「往，族姓子！今正應時。」

於時，十方不可思議無數菩薩，億百千垓如塵之數，猶若壯士屈伸臂頃，各從所在諸佛國土忽然不見，住于忍界。彼有菩薩，而雨眾華往諸佛所，或雨雜香華鬘涂香，青蓮紅黃白華，信脫思夷梧桐須蔓，柔軟、大柔軟，普念大普念音華，月大月悅樂月華，雨如是輩若干種華，以供養尊往至佛所。或有菩薩，以一音響告語三千大千世界，咨嗟如來無量功勛，往詣佛所，或帝釋眷屬，或梵營從，或四天王輩類，或如天龍鬼神、犍沓和等玉女作樂諸眷屬也，若干種變殊別各異，往詣佛所。適到其前，此忍世界三千大千諸有地獄

【現代漢語翻譯】 現代漢語譯本：聚集眾菩薩宣講經典，開示大道。 當時，十方無數難以計算、不可思議的八方上下各個方向，每個方向都有十億恒河沙數諸佛的國土，每個國土都有無量不可思議的菩薩眾，都來到佛的處所，頂禮佛足，上前稟告佛說：『唯愿大聖，這是什麼光明？自從過去以來從未見過聽過，這是什麼先兆？』 這時，諸佛告訴眾菩薩：『有善男子，世界名為忍（Saha），有佛號為釋迦文如來（Sakyamuni Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），現在正在說法。他有一位菩薩名為溥首（Pusya），正在散佈如此的光明之耀，這光的名字叫做：請諸菩薩悉令**，這是它的瑞應。』 當時，眾菩薩各自稟告佛說：『我們想要前往忍界，拜見能仁如來（Sakyamuni Tathagata），頂禮請問，接受教誨，也想親近文殊師利（Manjusri）及其他菩薩。』 他們的佛回答說：『去吧，善男子！現在正是時候。』 當時，十方不可思議無數的菩薩，數量如億百千垓塵土一般，就像壯士屈伸手臂的瞬間，各自從所在的諸佛國土忽然消失，來到忍界。他們中有菩薩，散落眾多的花朵前往諸佛的處所，有的散落各種香花、花鬘、涂香，青蓮花、紅黃白花，信脫思夷（Sindhuvāraka）梧桐須蔓，柔軟的、非常柔軟的，普念大普念音花，月大月悅樂月花，散落如此種種的花，用來供養尊者，前往佛的處所。有的菩薩，用一種聲音告知三千大千世界，讚歎如來無量的功勛，前往佛的處所，有的帶著帝釋（Indra）眷屬，有的帶著梵天（Brahma）隨從，有的帶著四大天王（Caturmaharajika）等，有的像天龍（Naga）鬼神、犍沓和（Gandharva）等玉女作樂的眷屬，各種變化各不相同，前往佛的處所。剛到佛前，這忍世界三千大千世界所有地獄

【English Translation】 English version: Gathered all the Bodhisattvas to expound the scriptures, revealing the great path. At that time, in the ten directions, countless, immeasurable, and inconceivable lands of the Buddhas, each with ten billion Ganges sands of Buddha lands in each of the eight directions, above, below, and all sides, each had immeasurable and inconceivable Bodhisattva assemblies. They all went to the Buddha's place, bowed at his feet, and stepped forward to say to the Buddha: 'We beseech the Great Sage, what is this light? Since the past, we have never seen or heard of it. What is this prior sign?' At that time, the Buddhas told the Bodhisattvas: 'There is a son of a good family, in a world named Saha, where there is a Buddha named Sakyamuni Tathagata, Arhat, Samyaksambuddha, who is now expounding the Dharma. He has a Bodhisattva named Pusya, who is spreading such a radiance of light. The name of this light is: Inviting all Bodhisattvas to come, this is its auspicious sign.' At that time, the Bodhisattvas each said to their Buddhas: 'We wish to go to the Saha world, to pay homage to the Sakyamuni Tathagata, to bow and inquire, to receive teachings, and also to draw near to Manjusri and other Bodhisattvas.' Their Buddhas replied: 'Go, sons of good families! Now is the right time.' At that time, countless and inconceivable Bodhisattvas from the ten directions, as numerous as hundreds of thousands of trillions of dust particles, as quickly as a strong man stretches and bends his arm, each suddenly disappeared from their respective Buddha lands and arrived in the Saha world. Some of the Bodhisattvas rained down various flowers towards the Buddhas' places, some rained down various fragrant flowers, garlands, and scented ointments, blue lotuses, red, yellow, and white flowers, Sindhuvāraka, paulownia vines, soft, very soft, Punya Mahapunya sound flowers, Moon Great Moon Joyful Moon flowers, raining down such various kinds of flowers to offer to the honored ones, going to the Buddhas' places. Some Bodhisattvas, with one sound, informed the three thousand great thousand worlds, praising the immeasurable merits of the Tathagata, going to the Buddhas' places. Some came with Indra's retinue, some with Brahma's followers, some with the Four Heavenly Kings, some like the retinue of celestial dragons, spirits, Gandharvas, and jade maidens making music, with various transformations, each different, going to the Buddhas' places. As soon as they arrived before the Buddha, all the hells in this Saha world, the three thousand great thousand worlds,

、餓鬼、畜生悉為消除，寂寞無患，致最歡悅，皆諸菩薩威神所感。其菩薩眾——不可稱載百千億數，無能思察計其限者——詣釋迦文佛，稽首足下，繞佛三匝，住于虛空，則習此意普身三昧而為正受，因自然生七尋蓮花，其色無量，則升其上結加趺坐。

於時耆年大迦葉，即從座起，偏出右肩，右膝著地，叉手贊佛，而說頌曰：

「善施於歡悅，　　功勛諦離垢， 　十方超眾人，　　得寂心澹泊。 　覺了諸所行，　　尊為無等匹， 　開道顯示我，　　無量不思議。 　善遵行佈施，　　奉戒億垓劫， 　所行無等倫，　　三界無所著。 　忍力勢無極，　　其力凡有十， 　難逮樂功勛，　　為我斷疑網。 　見眾生患難，　　故行苦於劫， 　所行不厭倦，　　精進益無量。 　廣施無所愛，　　男女及妻妾， 　國土之所有，　　樂施皆能惠。 　已斷我狐疑，　　本施象馬乘， 　頭目不逆人，　　衣服億載數。 　諸所當光飾，　　能仁授飲食， 　常樂於佈施，　　故欲問安住。 　截身令段段，　　離垢不懷恚， 　忍力舍諸慢，　　愿說此意趣。 　修習于空行，　　意常善思惟， 　施安樂功勛，　　故問滅塵勞。 　已斷貪慾怒，　　眾生邪見惱， 　盡愚癡瞑冥，　　不樂吾我

【現代漢語翻譯】 現代漢語譯本 餓鬼（preta，一種受苦的鬼魂）、畜生（tiryak，動物）的痛苦都被消除，他們寂靜無憂，達到最歡喜的狀態，這都是諸位菩薩的威神力量所感召的。那些菩薩們——數量多得不可計數，無法用百千億來衡量，沒有人能夠思量計算他們的極限——來到釋迦文佛（Sakyamuni Buddha）面前，向佛陀的足下頂禮，繞佛三圈，停留在虛空中，他們修習這種普身三昧（samadhi，一種禪定狀態），進入正受（samapatti，禪定中的一種狀態），於是自然生出七尋高的蓮花，其顏色無量，他們就升到蓮花上結跏趺坐（盤腿而坐）。 這時，年長的摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）從座位上站起來，露出右肩，右膝跪地，合掌讚歎佛陀，並以偈頌說道： 『您善於施予歡喜，功德真實無垢，超越十方眾人，內心寂靜淡泊。 覺悟了一切行為，您是無與倫比的尊者，開示道路，向我顯示無量不可思議的境界。 您善於遵行佈施，持戒億萬劫，所行之功德無與倫比，在三界中沒有任何執著。 您的忍辱力量無窮無盡，其力量有十種，難以企及的快樂功德，請為我斷除疑惑。 您見到眾生遭受苦難，所以歷經劫數修行，所行不厭倦，精進更加無量。 您廣行佈施，沒有絲毫吝惜，包括男女和妻妾，以及國土中的一切，都樂於施捨。 您已經斷除了我的狐疑，過去佈施象、馬等坐騎，頭目等身體部位也不吝惜，佈施的衣服數以億計。 您能仁（Muni，佛陀的稱號）常施予飲食等一切所需，常樂於佈施，所以想請問您安住的境界。 即使身體被截成一段段，您也離垢不懷嗔恨，以忍辱之力捨棄一切傲慢，愿您講述此中的意趣。 您修習空性之行，心中常善於思惟，施予安樂的功德，所以請問您如何滅除塵勞（煩惱）。 您已經斷除了貪慾和嗔怒，以及眾生邪見的煩惱，消除了愚癡的黑暗，不執著于自我。』

【English Translation】 English version The sufferings of pretas (hungry ghosts), and tiryak (animals) were all eliminated, they became peaceful and without worry, reaching the most joyful state, all of which was due to the majestic power of the Bodhisattvas. Those Bodhisattvas—their number was countless, beyond hundreds of thousands of millions, and no one could conceive or calculate their limit—came to Sakyamuni Buddha, bowed at the Buddha's feet, circumambulated the Buddha three times, and stayed in the void. They practiced this universal samadhi (a state of meditative consciousness), entering into samapatti (a state of meditative absorption), and then naturally seven-fathom-high lotuses grew, their colors immeasurable, and they ascended onto the lotuses, sitting in the lotus position. At that time, the elder Mahakasyapa (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, praised the Buddha, saying in verse: 'You are skilled in bestowing joy, your merits are true and without defilement, surpassing all in the ten directions, your mind is peaceful and serene. Having awakened to all actions, you are the incomparable venerable one, opening the path, revealing to me immeasurable and inconceivable realms. You are skilled in following the practice of giving, upholding precepts for billions of kalpas (eons), your actions are unparalleled, and you have no attachment in the three realms. Your power of patience is boundless, its strength is tenfold, the joy of merit is difficult to attain, please dispel my doubts. Seeing the suffering of sentient beings, you have practiced austerities for kalpas, your practice is tireless, and your diligence is immeasurable. You give generously without any attachment, including men and women, wives and concubines, and all that is in the land, you are happy to give. You have already dispelled my doubts, in the past you gave away elephants, horses, and other vehicles, you did not begrudge your head, eyes, and other body parts, and you gave away countless clothes. You, the Muni (a title of the Buddha), always provide food and drink and all that is needed, you are always happy to give, so I wish to ask about the state in which you abide. Even if your body were cut into pieces, you would be without defilement and without anger, with the power of patience you abandon all arrogance, I wish you would explain the meaning of this. You practice the path of emptiness, your mind is always skilled in contemplation, the merit of giving joy, so I ask how you extinguish the dust of labor (afflictions). You have already cut off greed and anger, and the afflictions of the wrong views of sentient beings, you have eliminated the darkness of ignorance, and you are not attached to self.'

想。 　棄捐諸有處，　　修行百千劫， 　顯道之原際，　　令我得自歸。 　慧神度彼岸，　　善行所當修， 　曉了吾我想，　　好樂習空法， 　處人無所著，　　心善無所猗， 　禪定無思議，　　決疑舍塵垢。 　往昔修習行，　　施戒忍精進， 　已入禪智慧，　　行慈無雙比。 　奉德無能計，　　猶如江海水， 　顏色殊妙好，　　愿為我救護。 　其歸命世尊，　　離垢不棄捐， 　若節節解身，　　等觀體無色。 　尊志思道術，　　悅眾決疑網， 　如山不可動，　　安住無戀慕。 　若在天行定，　　不著眾玉女， 　在在所游居，　　未曾見陰蓋。 　勝性無變異，　　口所宣亦然， 　德普如虛空，　　稽首無上尊。」

於是耆年大迦葉，以此偈贊佛已：「唯然，世尊！於今何緣有此大光明靡不遍，加復現斯殊妙難及未曾有法？」

佛告迦葉：「用為專心而問此誼？非彼聲聞、諸緣覺乘之所能及，諸天世人在中迷荒將無惑亂？假使如來答此所問，一切惘然不知所趣。」

迦葉又問：「愿佛說之，多所愍傷，多所安隱、救濟諸天及十方人。」

佛告迦葉：「諦聽！善思！當爲汝說。」

迦葉白佛：「唯諾，世尊！愿樂欲聞。」

佛告迦葉：「文殊

【現代漢語翻譯】 現代漢語譯本 捨棄所有存在之處，修行百千劫， 顯明真理的根源，使我得以歸依。 智慧之神渡過彼岸，善行應當修習， 明瞭我的思想，喜好修習空性之法， 處世不執著，心善無所依賴， 禪定不可思議，決斷疑惑，捨棄塵垢。 往昔修習的善行，佈施、持戒、忍辱、精進， 已入禪定智慧，行慈愛無與倫比。 功德無量無法計算，猶如江河海水， 容顏殊勝美妙，愿您救護我。 我歸命於世尊（佛陀的尊稱），遠離垢染不捨棄， 即使身體被肢解，也平等看待身體無色。 您志向思慕道術，喜悅眾人，決斷疑惑之網， 如山一般不可動搖，安住于無所戀慕。 即使在天界修行禪定，也不執著于眾多玉女， 無論在何處游居，都未曾被陰蓋（煩惱）所遮蔽。 殊勝的本性沒有變異，口中所宣說的也是如此， 功德普遍如虛空，我稽首禮拜無上尊（佛陀）。』

於是，年長的摩訶迦葉（佛陀的十大弟子之一），用這偈頌讚嘆佛陀后說：『是的，世尊！如今是什麼因緣，有如此大的光明遍照一切，又顯現如此殊勝美妙、前所未有的法？』

佛陀告訴迦葉：『你為何如此專心詢問這個道理？這不是聲聞（聽聞佛陀教誨而修行的人）、諸緣覺乘（獨自覺悟的人）所能理解的，諸天世人身處其中會迷惑荒亂，難道不會產生疑惑嗎？假如如來（佛陀的自稱）回答這個問題，一切人都會茫然不知所措。』

迦葉又問：『愿佛陀宣說，爲了憐憫眾生，爲了安穩、救濟諸天和十方之人。』

佛陀告訴迦葉：『仔細聽！好好思考！我將為你解說。』

迦葉對佛陀說：『是的，世尊！我樂意聽聞。』

佛陀告訴迦葉：『文殊（菩薩名）』

【English Translation】 English version Having abandoned all places of existence, practicing for hundreds of thousands of kalpas (eons), Revealing the origin of the path, allowing me to return to myself. The wise spirit crosses the shore, good deeds should be cultivated, Understanding my thoughts, delighting in practicing the Dharma of emptiness, Living in the world without attachment, with a kind heart without reliance, Samadhi (meditative absorption) is inconceivable, resolving doubts, abandoning defilements. The good deeds practiced in the past, giving, keeping precepts, patience, diligence, Already entered into samadhi wisdom, practicing loving-kindness without equal. Merit is immeasurable and cannot be calculated, like the waters of rivers and seas, Appearance is exceptionally wonderful, may you protect me. I take refuge in the World Honored One (a title for the Buddha), away from defilement and not abandoning, Even if the body is dismembered, I will equally view the body as without form. Your aspiration is to contemplate the path, delighting the assembly, resolving the net of doubts, Like a mountain, unshakeable, abiding without attachment. Even when practicing samadhi in the heavens, not attached to the many celestial maidens, Wherever you dwell, you have never been covered by the shadow (of afflictions). The supreme nature is without change, and what is spoken is also so, Merit is as vast as space, I bow my head to the Supreme One (the Buddha).』

Then, the elder Mahakasyapa (one of the Buddha's ten great disciples), having praised the Buddha with this verse, said: 『Yes, World Honored One! What is the cause that there is such great light that shines everywhere, and that such extraordinary and unprecedented Dharma has appeared?』

The Buddha told Kasyapa: 『Why do you ask so intently about this principle? This is not something that Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who awaken on their own) can comprehend. The gods and people of the world will be confused and bewildered, will they not have doubts? If the Tathagata (a self-reference of the Buddha) were to answer this question, everyone would be at a loss as to what to do.』

Kasyapa then asked: 『May the Buddha explain, for the sake of compassion for all beings, for the sake of peace and salvation for the gods and people of the ten directions.』

The Buddha told Kasyapa: 『Listen carefully! Think well! I will explain it to you.』

Kasyapa said to the Buddha: 『Yes, World Honored One! I am eager to hear.』

The Buddha told Kasyapa: 『Manjushri (a Bodhisattva)』

師利有三昧，名普光離垢嚴凈，以此定意而為正受。由是之故，演其光明，照於十方億江沙等諸佛國土靡不蒙曜。十方一一諸佛國土無數無量不可思議億百千垓諸菩薩眾，為此光明所見請召，悉來集會於斯忍界，故來親近。詣吾目下，繞佛三匝去地七尋，于虛空中化作若干眾妙蓮華，身處其上。」

迦葉白佛：「因是聖旨雨斯眾華，百千妓樂不鼓自鳴，一切眾會現金色乎？」

佛言：「如是，迦葉！是菩薩威神之所感動。」

迦葉又白：「唯然，大聖！我永不見諸菩薩眾之所在也。」

佛告迦葉：「一切聲聞、緣覺之乘不堪任見。所以者何？其聲聞眾及緣覺乘，未曾在彼修如是像無極大哀大慈之行，現無際誼，佈施、持戒、忍辱、精進、一心、智慧亦復如是，遵修志性無及菩薩。此諸菩薩已遍入諸三昧正受，各現諸身，是身像貌，聲聞、緣覺所不能睹，唯有如來乃見之耳，得是定者亦能見矣！若有菩薩習此道地存在大乘，此族姓子尚不能見，況聲聞、緣覺豈能睹乎？未有此誼。」

迦葉白佛：「菩薩有幾事究暢斯行？用何德本逮得遍入諸身三昧？」

佛告迦葉：「菩薩有十法，而得遍入諸身三昧。何等為十？一、志性清和，所建通達，不捨一切眾生之類。二、而不違遠無極大哀

【現代漢語翻譯】 現代漢語譯本：師利（Śrī，吉祥）菩薩有一種三昧（samādhi，禪定），名為普光離垢嚴凈，他以這種禪定進入正受（samāpatti，正定）。因此，他放出光明，照耀十方如恒河沙數般多的諸佛國土，無不被光芒照耀。十方每一個佛土中，無數無量不可思議的億百千垓（gāi，極大的數量單位）菩薩眾，被這光明所見而受到請召，都來到這個娑婆世界，前來親近。他們來到我的眼前，繞佛三匝，離地七尋（xún，古代長度單位），在虛空中化作各種美妙的蓮花，身體坐在蓮花之上。 迦葉（Kāśyapa，佛陀十大弟子之一）問佛：『因為聖旨而降下這些眾多的花朵，百千種樂器不敲自鳴，一切大眾都顯現金色嗎？』 佛說：『是的，迦葉！這是菩薩威神的力量所感動的。』 迦葉又問：『是的，大聖！我始終沒有見到諸菩薩眾在哪裡。』 佛告訴迦葉：『一切聲聞（śrāvaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自悟道的人）的乘（yāna，教法）都不能夠見到他們。這是為什麼呢？因為那些聲聞眾和緣覺乘，從未修習過像這樣無極大哀大慈的修行，展現無邊的義理，佈施、持戒、忍辱、精進、一心、智慧也是如此，他們所遵行的志向和菩薩無法相比。這些菩薩已經普遍進入各種三昧正受，各自顯現各種身形，這些身形相貌，聲聞、緣覺是無法看到的，只有如來（tathāgata，佛的稱號）才能看到，得到這種禪定的人也能看到！如果有菩薩修習這種道地，存在於大乘（mahāyāna，佛教的宗派），這種族姓的子弟尚且不能見到，更何況聲聞、緣覺怎麼能看到呢？沒有這樣的道理。』 迦葉問佛：『菩薩要具備哪些條件才能徹底通達這種修行？用什麼德行根本才能獲得普遍進入各種身形的三昧？』 佛告訴迦葉：『菩薩有十種法，才能獲得普遍進入各種身形的三昧。是哪十種呢？一、志向清凈平和，所建立的通達，不捨棄一切眾生的種類。二、不遠離無極大哀。』

【English Translation】 English version: Śrī (auspicious) has a samādhi (meditative absorption) called Universal Light, Immaculate Purity, and Adornment, and with this samādhi, he enters into right reception (samāpatti). Because of this, he emits light, illuminating the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, and all are illuminated by the radiance. In each of the Buddha lands in the ten directions, countless, immeasurable, inconceivable billions of hundreds of thousands of gāi (an extremely large unit of quantity) of bodhisattvas, having been seen and summoned by this light, all come to this Saha world to draw near. They come before my eyes, circumambulate the Buddha three times, rise seven xún (an ancient unit of length) above the ground, and in the empty space, transform into various wondrous lotus flowers, their bodies seated upon them. Kāśyapa (one of the Buddha's ten great disciples) asked the Buddha, 'Because of the holy decree, these many flowers rain down, and hundreds of thousands of musical instruments play without being struck, and all the assemblies appear golden?' The Buddha said, 'Yes, Kāśyapa! This is moved by the majestic power of the bodhisattvas.' Kāśyapa then asked, 'Yes, Great Sage! I have never seen where the bodhisattvas are.' The Buddha told Kāśyapa, 'All śrāvakas (hearers of the Dharma) and pratyekabuddhas (solitary realizers) are incapable of seeing them. Why is that? Because those śrāvakas and pratyekabuddhas have never cultivated such practices of boundless great compassion and great kindness, manifesting boundless meanings. Giving, upholding precepts, patience, diligence, one-pointedness, and wisdom are also like this. Their aspirations and nature of practice are incomparable to those of bodhisattvas. These bodhisattvas have already universally entered various samādhi right receptions, each manifesting various forms. These forms and appearances cannot be seen by śrāvakas and pratyekabuddhas. Only the tathāgata (the Buddha) can see them, and those who have attained this samādhi can also see them! If there are bodhisattvas who practice this path and exist in the mahāyāna (the Great Vehicle), even the sons of such families cannot see them, let alone śrāvakas and pratyekabuddhas? There is no such reason.' Kāśyapa asked the Buddha, 'What conditions must bodhisattvas possess to thoroughly understand this practice? What virtuous foundation do they use to attain the samādhi of universally entering various forms?' The Buddha told Kāśyapa, 'Bodhisattvas have ten dharmas (qualities) to attain the samādhi of universally entering various forms. What are these ten? First, their aspirations are pure and peaceful, their establishment is thorough, and they do not abandon any kind of sentient beings. Second, they do not stray far from boundless great compassion.'

。三、常悉曉了眾想之著，宣諸佛法性不卒暴。四、若有所講，不念輕慢，不演聲聞、緣覺地缺，不慕彼學，志於大乘。五、一切所有施而不吝，放舍所愛貪身壽命，何況餘事無益己者。六、將護無量生死之難，心不懷念汲汲懈倦。七、所修佈施、持戒、忍辱、精進、一心、智慧無限，欲具足此諸度無極。八、于度無極亦無妄想。九、我當勸立一切眾生令存佛法，然後乃詣坐佛樹下。十、又計佛道無有眾生。是為十法，菩薩所行逮得遍入諸身三昧。」

迦葉白佛：「至未曾有，一切聲聞諸緣覺乘，所未能發一心行也！假使眾生一切皆住阿羅漢地，尚不能及，況當逮知諸佛法，名此三昧乎？安能正受，未之有也？」

迦葉復白：「愿樂欲見此諸菩薩。所以者何？若得親睹如此像類諸正士等，為大欣慶。」

佛告迦葉：「且默，須待！文殊今來當從三昧起諸菩薩等，然後汝身乃得見之。於今，迦葉！假使興設百千方便三昧思求此諸菩薩，不能知處所可游居威儀禮節也。」

於時迦葉，聞說此誼，尋承佛威神，因己神足專惟定力，入二萬定而為正受，復更興志，欲得見此諸菩薩所行禮儀，為何等類，永不能見所可游居，不知進退往來周旋住立經行，何所講說、何所開化度眾生耶！冥然不睹。從三昧

【現代漢語翻譯】 現代漢語譯本 三、經常清楚地瞭解眾生的執著，宣講諸佛的法性時不急躁。四、如果有所講說，不應輕視怠慢，不宣揚聲聞、緣覺的不足之處，不羨慕他們的學問，應立志于大乘。五、對於一切所有都慷慨佈施而不吝嗇，放下所愛的貪戀身體和壽命，更何況是那些對自己無益的事情。六、守護無量生死輪迴的艱難，心中不應懷有急切和懈怠。七、所修的佈施、持戒、忍辱、精進、禪定、智慧都是無限的，想要圓滿這些度無極的修行。八、對於度無極的修行也不應有妄想。九、我應當勸導一切眾生安住于佛法，然後才到菩提樹下成佛。十、又認為佛道中沒有眾生。這就是菩薩所修行的十種法，能夠達到遍入一切身的三昧境界。 迦葉（佛陀十大弟子之一）對佛說：『真是前所未有啊！一切聲聞和緣覺乘的修行者，都不能發起這樣的專一修行之心！即使一切眾生都安住在阿羅漢的境界，也無法達到這種境界，更何況是瞭解諸佛的法，並稱之為三昧呢？如何能夠真正領受，這是不可能的！』 迦葉又說：『我非常希望能夠見到這些菩薩。為什麼呢？如果能夠親眼見到如此像類的正士們，那將是極大的欣慰和慶幸。』 佛告訴迦葉：『先安靜，等待一下！文殊（文殊菩薩）現在將從三昧中喚起這些菩薩，然後你才能見到他們。現在，迦葉！即使你運用百千種方便三昧來思索尋找這些菩薩，也無法知道他們所處的地方、所居住的威儀禮節。』 當時，迦葉聽到這些話，隨即承蒙佛的威神之力，憑藉自己的神通和禪定之力，進入了二萬種禪定，並以此為正受。他又生起願望，想要見到這些菩薩的修行禮儀，是何等種類，但始終無法見到他們所處的地方，不知道他們的進退往來、周旋住立、經行，以及他們所講說、所開化度眾生的內容。一片茫然，什麼也看不到。從三昧中

【English Translation】 English version 3. Always be clearly aware of the attachments of beings, and proclaim the Dharma nature of all Buddhas without haste. 4. If there is something to be spoken, do not be contemptuous or negligent, do not proclaim the shortcomings of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), do not admire their learning, but aspire to the Mahāyāna (Great Vehicle). 5. Give away all possessions without stinginess, relinquish the attachment to the beloved body and life, let alone those things that are of no benefit to oneself. 6. Protect against the difficulties of countless cycles of birth and death, and do not harbor impatience or laziness in the mind. 7. The practice of giving, morality, patience, diligence, concentration, and wisdom are limitless, desiring to perfect these perfections without limit. 8. There should be no delusion regarding the perfections without limit. 9. I shall encourage all beings to abide in the Buddha Dharma, and then I shall attain Buddhahood under the Bodhi tree. 10. Furthermore, consider that in the Buddha path there are no beings. These are the ten practices of a Bodhisattva, which enable one to attain the Samadhi (meditative absorption) of pervading all bodies. Kāśyapa (one of the ten major disciples of the Buddha) said to the Buddha, 『This is unprecedented! All Śrāvakas and Pratyekabuddhas are unable to generate such a single-minded practice! Even if all beings were to abide in the state of Arhats (worthy ones), they would not be able to reach this state, let alone understand the Dharma of all Buddhas and call it Samadhi? How can one truly receive it? It is impossible!』 Kāśyapa further said, 『I very much wish to see these Bodhisattvas. Why? If I could personally witness such noble beings, it would be a great joy and rejoicing.』 The Buddha told Kāśyapa, 『Be silent for now, and wait! Mañjuśrī (Mañjuśrī Bodhisattva) will now awaken these Bodhisattvas from Samadhi, and then you will be able to see them. Now, Kāśyapa! Even if you were to use hundreds of thousands of expedient Samadhis to contemplate and seek these Bodhisattvas, you would not be able to know their location, their dwelling, or their dignified conduct.』 At that time, Kāśyapa, upon hearing these words, immediately received the Buddha's divine power, and relying on his own supernatural powers and meditative concentration, entered into twenty thousand Samadhis, and took this as his proper reception. He then arose with the desire to see the practices and conduct of these Bodhisattvas, what kind they were, but he was still unable to see their location, not knowing their comings and goings, their movements, their standing, their walking, and what they were speaking, what they were teaching, and how they were liberating beings. He was completely in the dark, seeing nothing. From Samadhi

起，復前白佛：「難及世尊！甚可驚怪。吾時曏者入二萬定而為正受，求諸菩薩，不知所存。未成普智諸通之慧，何能逮得如斯寂然三昧定意，甫當獲致無上正真最正覺乎？若族姓子、族姓女，誰見此變不發無上正真道心？唯，天中天！若有菩薩求此通入諸身三昧，被戒德鎧以誓自誓，心不當遠斯三昧定。」

佛告迦葉：「如是，如是！如汝所云。此三昧者，非諸聲聞、緣覺乘地所能及者，況余凡夫眾生類耶？」

於是賢者舍利弗心自念言：「如來所嘆，于眾智中稱吾為最尊，我寧可求此諸菩薩所游居處為何如乎？」

時舍利弗入三萬三昧而為正受，察諸菩薩為何所在，都不能見亦不能知影響形像，其所瑞應為何等貌。

尊者須菩提心自念言：「我寧可復求諸菩薩住在何所？」以三昧力承佛聖旨，入四萬定奉修正受，欲得見之而不能睹，不知進退往來經行坐立所在。

時須菩提從三昧起，前到佛所，投身足下而自白言：「如來嘆我行空第一，尚不能逮斯三昧定，政使三千世界成為大鼓，有丈夫來，力勢甚大，取須彌山；我三昧定而住其前，舉須彌山以撾大鼓，一劫不休，不能亂之令心微動。我神通行空，巍巍若茲。鼓聲極高，徹聞十方，一劫不懈，尚無所動，聲不向耳，豈當令吾從三

【現代漢語翻譯】 現代漢語譯本：迦葉再次向佛稟告說：『世尊，這真是難以置信，太令人驚奇了！我剛才進入二萬種禪定，處於正受狀態，想要尋找諸位菩薩，卻不知道他們身在何處。我尚未成就普遍智慧和各種神通的智慧，怎麼能夠達到如此寂靜的三昧禪定，並最終獲得無上正真最正覺呢？如果善男子、善女人，誰見到這種變化而不發起無上正真道心呢？唯有天中之天！如果有菩薩想要通過這種神通進入諸身三昧，就應該披上戒德的鎧甲，發誓自我約束，內心不應該遠離這種三昧禪定。』 佛告訴迦葉：『是這樣的，是這樣的！正如你所說。這種三昧，不是那些聲聞、緣覺乘的境界所能達到的，更何況是其餘的凡夫眾生呢？』 這時，賢者舍利弗心中想：『如來在眾智之中稱讚我為最尊，我應該去探求這些菩薩所居住的地方究竟是怎樣的。』 於是，舍利弗進入三萬種三昧，處於正受狀態，觀察諸位菩薩身在何處，卻都不能見到，也不能知道他們的影響形像，以及他們所顯現的瑞應是什麼樣子。 尊者須菩提心中想：『我應該再去探求諸位菩薩住在哪裡？』他憑藉三昧的力量，秉承佛的聖旨，進入四萬種禪定，奉行修正受，想要見到他們卻不能看到，不知道他們前進、後退、往來、經行、坐立在何處。 這時，須菩提從三昧中起身，來到佛的面前，跪拜在佛的腳下，稟告說：『如來稱讚我行空第一，尚且不能達到這種三昧禪定，即使三千大千世界變成一個大鼓，有一個力大無比的丈夫，拿起須彌山（佛教中的宇宙中心）來，我以三昧禪定安住在他面前，他舉起須彌山敲擊大鼓，即使敲擊一劫也不停止，也不能擾亂我的心，使它稍微動搖。我的神通能夠行空，如此巍峨。鼓聲極其高亢，響徹十方，即使敲擊一劫也不懈怠，尚且不能使我動搖，聲音不能進入我的耳朵，怎麼能讓我從三昧中出來呢？』

【English Translation】 English version: Then Kāśyapa spoke to the Buddha again, saying, 『World Honored One, this is truly unbelievable and astonishing! Just now, I entered twenty thousand samādhis and was in a state of right reception, seeking the Bodhisattvas, but I did not know where they were. I have not yet attained the wisdom of universal knowledge and various supernormal powers, how could I possibly reach such a tranquil samādhi and ultimately attain the unsurpassed, true, and most perfect enlightenment? If a son or daughter of a good family sees this transformation, who would not generate the unsurpassed, true aspiration for enlightenment? Only the Teacher of Gods and Humans! If a Bodhisattva wishes to enter the samādhi of all bodies through this supernormal power, they should put on the armor of moral precepts, vow to restrain themselves, and their minds should not be far from this samādhi.』 The Buddha told Kāśyapa, 『It is so, it is so! Just as you have said. This samādhi is not something that those of the Śrāvaka or Pratyekabuddha vehicles can reach, let alone ordinary sentient beings.』 At this time, the worthy Śāriputra thought to himself, 『The Tathāgata praises me as the most honored among all those with wisdom. I should investigate what the places where these Bodhisattvas dwell are like.』 Then, Śāriputra entered thirty thousand samādhis and was in a state of right reception, observing where the Bodhisattvas were, but he could not see them, nor could he know their influence or form, or what kind of auspicious signs they manifested. The venerable Subhūti thought to himself, 『I should also investigate where the Bodhisattvas dwell.』 With the power of samādhi, receiving the Buddha』s holy command, he entered forty thousand samādhis, practicing right reception, wanting to see them but could not, not knowing where they were going forward, retreating, coming and going, walking, or sitting. Then, Subhūti arose from samādhi, went before the Buddha, prostrated himself at the Buddha』s feet, and reported, 『The Tathāgata praises me as the foremost in practicing emptiness, yet I cannot reach this samādhi. Even if the three thousand great thousand worlds were to become a great drum, and a man of great strength were to take Mount Sumeru (the center of the Buddhist universe), and I were to abide in samādhi before him, and he were to lift Mount Sumeru to strike the great drum, even if he were to strike it for a kalpa without stopping, he could not disturb my mind, not even slightly. My supernormal power can travel through emptiness, so majestic. The sound of the drum is extremely loud, resounding throughout the ten directions, and even if it were to continue for a kalpa without ceasing, it still could not move me, the sound would not enter my ears, how could it possibly make me come out of samādhi?』

昧起，未有此義。所行空事，殊絕乃爾。而反向者，四萬三昧周遍定意，心中欲察諸菩薩眾永不能睹。唯愿，世尊！本假使知諸菩薩慧，道德超絕，光光若此，一一人故江河沙劫，在大地獄而見燒者，忍此苦患求菩薩道，不捨違遠，巍巍如是無思議慧，身設不逮漏盡意解者，于無數劫能忍處在生死勞苦，終不遠離如是比像無極大慧。」

於時佛贊須菩提曰：「善哉，善哉！誠如卿言，志性溫仁，咨嗟此辭。假使汝今不以此身取滅度者，因斯德本，恒邊沙等為轉輪王，治以正法，當成無上正真之道，為最正覺。又，須菩提！三千大千世界眾生之類寧多不乎？」

須菩提言：「甚多，甚多！天中天！」

佛言：「皆使眾生智慧備足如舍利弗，行空第一如須菩提，如是等類諸大聲聞，億百千數不可稱載，若欲得見此諸菩薩亦不能睹。所以者何？聲聞、緣覺不能修行如此法教。如諸菩薩大士之等，舉動進止，非是小節劣乘所逮。」

說是法時，八萬四千諸天、世人，皆發無上正真道意，三千大千世界皆大震動。

文殊師利自在其室，心興念言：「今諸菩薩皆來大會，其限無數億百千垓。吾當復令諸天之眾悉來雲集。」

於是文殊即如其像，三昧正受而顯神足。尋如所念，應時化成八萬四

【現代漢語翻譯】 現代漢語譯本： 須菩提說：『世尊，我不明瞭，之前沒有這樣的道理。他們所行的是空無之事，殊勝到了極點。而那些反過來修行的菩薩，他們以四萬三昧周遍禪定，即使心中想要觀察這些菩薩，也永遠無法見到。唯愿世尊，假設知道這些菩薩的智慧和道德如此超絕，光芒如此耀眼，即使他們每一個人都經歷像恒河沙數劫那樣長的時間，在地獄中被焚燒，他們也能忍受這樣的痛苦，追求菩薩之道，不放棄，不遠離，他們的智慧如此巍峨不可思議。即使他們自身沒有達到漏盡意解的境界，也能在無數劫中忍受生死輪迴的勞苦，最終也不會遠離這樣無比廣大的智慧。』 這時，佛陀讚歎須菩提說：『善哉，善哉！正如你所說，你的心性溫和仁慈，能發出這樣的讚歎。假設你現在不以這個身體證得滅度，憑藉這個功德根本，你將像恒河沙數那樣多次轉生為轉輪王，以正法治理天下，最終成就無上正等正覺的佛道。』 『又，須菩提，三千大千世界中的眾生數量多不多呢？』 須菩提回答說：『非常多，非常多！天中天！』 佛陀說：『假設讓所有眾生都具備像舍利弗（智慧第一的佛陀弟子）那樣的智慧，修行空性第一像須菩提一樣，像這樣的大聲聞，有億百千數，不可稱量，如果他們想要見到這些菩薩，也無法見到。這是為什麼呢？因為聲聞和緣覺（小乘修行者）不能修行這樣的法教。像這些菩薩大士，他們的一舉一動，都不是小乘修行者所能達到的。』 當佛陀宣說此法時，八萬四千諸天和世人，都發起了無上正等正覺的道心，三千大千世界都發生了大震動。 文殊師利（智慧第一的菩薩）在自己的住所，心中想道：『現在諸菩薩都來大會，數量有無數億百千垓。我應當再讓諸天之眾都來雲集。』 於是文殊師利就顯現出他的形象，進入三昧正定，顯現神通。隨即如他所想，立刻化現出八萬四千

【English Translation】 English version: Subhuti said, 'World Honored One, I do not understand; there has never been such a meaning. What they practice is emptiness, which is extraordinarily profound. But those who practice in the opposite way, with their minds settled in the four myriad samadhis, even if they wish to observe these Bodhisattvas, they will never be able to see them. I pray, World Honored One, that if one were to know that the wisdom and morality of these Bodhisattvas are so transcendent, their light so radiant, even if each of them were to spend as many kalpas as there are sands in the Ganges River, being burned in hell, they would endure such suffering, seeking the Bodhisattva path, not abandoning it, not turning away from it. Their wisdom is so majestic and inconceivable. Even if they themselves have not attained the state of exhaustion of outflows and liberation of mind, they can endure the suffering of birth and death for countless kalpas, and will never turn away from such immeasurable wisdom.' At that time, the Buddha praised Subhuti, saying, 'Excellent, excellent! It is as you say. Your nature is gentle and kind, and you can utter such praise. If you were not to attain Nirvana in this body, by virtue of this merit, you would be reborn as a Wheel-Turning King as many times as there are sands in the Ganges River, governing with the righteous Dharma, and ultimately attain the unsurpassed, perfect enlightenment of Buddhahood.' 'Furthermore, Subhuti, are the sentient beings in the three thousand great thousand worlds many or not?' Subhuti replied, 'Very many, very many! Honored One among the heavens!' The Buddha said, 'If all sentient beings were to possess the wisdom of Shariputra (the Buddha's disciple known for his wisdom), and were to practice emptiness as Subhuti does, and if there were countless such great Shravakas, even if they wished to see these Bodhisattvas, they would not be able to. Why is that? Because Shravakas and Pratyekabuddhas (those who seek individual enlightenment) cannot practice such teachings. The actions and movements of these great Bodhisattvas are beyond the reach of those who follow the inferior vehicle.' When the Buddha spoke this Dharma, eighty-four thousand devas and humans all generated the aspiration for unsurpassed, perfect enlightenment, and the three thousand great thousand worlds all shook greatly. Manjushri (the Bodhisattva of wisdom), in his own dwelling, thought, 'Now all the Bodhisattvas have come to this assembly, their number is countless billions. I should also cause all the devas to gather here.' Then Manjushri manifested his form, entered into samadhi, and displayed his miraculous powers. Immediately, as he had thought, he transformed into eighty-four thousand

千億百千數寶紅蓮華，大如車蓋，紫金為葉，白銀為莖，首藏琉璃及馬瑙寶而以雜廁，瑰琦諸珍車𤦲為子，化諸菩薩皆坐其上，體紫金色、三十二相，姿艷端正，威神暉赫。又蓮華光諸化菩薩，照四王天、忉利天、鹽天、兜術天、無憍樂天、化自在天、梵天、大梵天、梵迦夷天、梵滿天至一善天，普及三千大千世界欲行天、色行天所有宮殿。諸菩薩等坐眾蓮華上，靡不周流十方，悉暢法音多所開化。此諸菩薩皆游告此三千大千世界，而嘆頌曰：

「諸佛超日月，　　久遠乃現世， 　猶如靈瑞花，　　難值復過是。 　釋師子人尊，　　今顯出於世， 　以時講經典，　　盡滅一切苦。 　天上之快樂，　　安能得久如， 　復還墮地獄，　　因更無量惱。 　若習於貪慾，　　恩愛轉熾盛， 　三界無安樂，　　勿志生死淵。 　智者得開眼，　　佛世難可遇， 　放逸不覺了，　　不能滅眾患。 　當往見正覺，　　聽受無上法， 　人尊滅度已，　　將無懷憂戚。 　馳騁自恣者，　　有魔網之難， 　安能得解脫，　　迷惑失正路。 　若人宿有福，　　可為說此義， 　佛觀其原際，　　妙相三十二。 　餘人不堪任，　　亦無能將護， 　唯有佛世雄，　　其慈無思議。 　百千劫造行，　　無量不可

【現代漢語翻譯】 現代漢語譯本 有千億百千朵寶紅蓮花，大如車蓋，花葉是紫金色的，花莖是白銀色的，花蕊中藏有琉璃和瑪瑙等寶物，各種珍貴的寶石作為花子點綴其中。這些蓮花化生出許多菩薩，他們都坐在蓮花之上，身體呈現紫金色，具有三十二種殊勝的相貌，姿態艷麗端莊，威嚴神聖，光輝照耀。蓮花的光芒也化生出許多菩薩，他們的光芒照耀到四王天（四大天王所居之天）、忉利天（帝釋天所居之天）、焰摩天（夜摩天，時分天）、兜率天（彌勒菩薩所居之天）、樂變化天（化樂天）、他化自在天（欲界頂天）、梵天（色界初禪天）、大梵天（色界初禪天之主）、梵眾天（梵輔天）、梵輔天（梵眾天）乃至一善天，遍及三千大千世界中所有欲界天和色界天的宮殿。這些菩薩坐在蓮花之上，周遊十方世界，宣講佛法，開化眾生。這些菩薩在三千大千世界中游歷，並讚頌道： 『諸佛超越日月的光輝，經過漫長的時間才顯現在世間，就像靈瑞的花朵一樣，難以遇到，比這還要稀有。釋迦牟尼佛，人中之尊，現在顯現於世，適時地宣講經典，徹底滅除一切痛苦。天上的快樂，怎麼能長久呢？最終還會墮入地獄，遭受無量的痛苦。如果沉溺於貪慾，愛慾就會更加熾盛，三界之中沒有真正的安樂，不要執著于生死輪迴的深淵。有智慧的人能夠開啟智慧之眼，佛陀出世是難以遇到的，放縱懈怠而不覺悟，就不能滅除各種煩惱。應當去拜見正覺的佛陀，聽受無上的佛法，人中之尊佛陀滅度之後，才不會感到憂愁悲傷。放縱自己，肆意妄為的人，會陷入魔網的困境，怎麼能夠得到解脫呢？迷惑而迷失了正道。如果有人宿世有福，可以為他說此真義，佛陀觀察眾生的根基，具有三十二種殊勝的妙相。其餘的人不堪承受，也沒有能力守護，只有佛陀世雄，他的慈悲是不可思議的。經過百千劫的修行，無量無邊』

【English Translation】 English version There were billions upon billions of jeweled red lotus flowers, each as large as a chariot canopy, with leaves of purple gold and stems of silver. The pistils were adorned with lapis lazuli and agate, and various precious gems served as seeds. These lotuses transformed into numerous Bodhisattvas, all seated upon them, their bodies a radiant purple-gold, possessing the thirty-two auspicious marks, their forms beautiful and dignified, their majestic power shining brightly. The light of these lotuses also transformed into Bodhisattvas, whose radiance illuminated the Four Heavenly Kings' Heaven (Cāturmahārājikakāyika), the Trayastriṃśa Heaven (Trāyastriṃśa), the Yama Heaven (Yāma), the Tuṣita Heaven (Tuṣita), the Nirmāṇarati Heaven (Nirmāṇarati), the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin), the Brahma Heaven (Brahmaloka), the Great Brahma Heaven (Mahābrahmaloka), the Brahma Assembly Heaven (Brahmapāriṣadya), the Brahma Ministers Heaven (Brahmapurohita), and even up to the One Good Heaven (Śubhakṛtsna), extending throughout all the palaces of the Desire Realm and Form Realm in the three thousand great thousand worlds. These Bodhisattvas, seated upon the lotuses, traveled throughout the ten directions, proclaiming the Dharma and enlightening countless beings. These Bodhisattvas traveled throughout the three thousand great thousand worlds, and praised thus: 'The Buddhas surpass the sun and moon, appearing in the world after a long time, like auspicious flowers, difficult to encounter, even more rare than that. Śākyamuni, the honored one among humans, now appears in the world, teaching the scriptures at the right time, completely extinguishing all suffering. The happiness of the heavens, how can it last forever? Eventually, one will fall back into hell, suffering immeasurable pain. If one indulges in greed, love and desire will become even more intense. There is no true peace in the three realms. Do not cling to the abyss of birth and death. The wise can open their eyes of wisdom. It is difficult to encounter a Buddha's appearance in the world. If one is careless and unaware, one cannot extinguish all afflictions. One should go to see the fully enlightened Buddha, and receive the unsurpassed Dharma. After the honored one among humans, the Buddha, passes away, one will not feel sorrow or grief. Those who indulge themselves and act recklessly will fall into the net of Mara. How can they attain liberation? They are confused and have lost the right path. If someone has accumulated merit in past lives, this truth can be explained to them. The Buddha observes the roots of beings, possessing the thirty-two wondrous marks. Others are not capable of enduring this, nor do they have the ability to protect. Only the Buddha, the hero of the world, has immeasurable compassion. After practicing for hundreds of thousands of kalpas, immeasurable and boundless.'

議， 　積累尊聖慧，　　釋師子巍巍。 　今講最尊法，　　其義深難逮， 　眾生不可得，　　無壽亦無人。 　當棄于計常，　　斷滅亦如之， 　舍一切諸想，　　為眾頒宣法。 　演示真本際，　　於世無所著， 　斯空無有想，　　不興造諸愿。 　無形無所猗，　　不起無所滅， 　所來無從來，　　明眼說法然。 　無相無所生，　　本凈無形貌， 　無見無瑞應，　　不念有所說。 　計眾生不生，　　亦無有死者， 　人本無所起，　　亦無有滅度。 　以音說經法，　　法無積聚處， 　因文字號法，　　導師之所說。 　其不著風者，　　亦不依水火， 　不想念于地，　　明眼之所嘆。 　色痛癢思想，　　生死行亦然， 　說識亦復空，　　五陰無處所。 　其眼耳鼻者，　　若口並身意， 　分別本凈空，　　其空不可得。 　色聲味眾香，　　細滑意所樂， 　從想念而生，　　想亦空自然。 　欲界及色界，　　無色亦如是， 　分別猶如幻，　　無實亦無形。 　正覺為若茲，　　為人講說法， 　滅除眾苦患，　　當速詣導師。」

諸化菩薩於三千大千世界宣此頌已，悉得聞之，有九十六億欲行天人、色行天人，遠塵離垢，諸法法眼凈，二萬人皆得離欲，三十三天子宿

【現代漢語翻譯】 現代漢語譯本 思議， 積累尊貴的聖慧， 猶如釋迦獅子般威嚴。 現在宣講最尊貴的佛法， 其含義深奧難以理解， 眾生是不可得的， 沒有壽命也沒有人。 應當拋棄執著于常有的觀念， 斷滅的觀念也同樣要拋棄， 捨棄一切諸種妄想， 為眾生宣講佛法。 展示真實的本源， 在世間不執著任何事物， 這種空性是沒有妄想的， 不會產生任何願望。 沒有形狀也沒有所依賴， 不生起也不滅亡， 所來之處沒有來處， 明眼人是這樣說法。 沒有相狀也沒有生起， 本來清凈沒有形貌， 沒有可見的瑞相， 也不執著于所說的內容。 認為眾生不生， 也沒有死亡， 人本來沒有生起， 也沒有滅度。 用聲音宣說經法， 法沒有積聚之處， 因為文字而稱之為法， 這是導師所說的。 不執著于風的人， 也不依賴水火， 不執著于地， 這是明眼人所讚歎的。 色、受、想、行， 生死之行也是如此， 說識也是空性的， 五蘊沒有固定的處所。 眼睛、耳朵、鼻子， 以及口、身體和意念， 分別來說都是本性清凈的空， 這種空性是不可得的。 色、聲、味、香， 細滑和意念所喜愛的， 都是從想念而生， 想念也是空性的自然。 欲界和色界（Rūpadhātu）， 無色界（Arūpadhātu）也是如此， 分別來看都像幻象， 沒有真實也沒有形狀。 正覺就是這樣， 為人宣講佛法， 滅除眾生的痛苦， 應當迅速前往導師那裡。 諸位化身菩薩在三千大千世界宣講此偈頌后，都聽到了，有九十六億欲界天人、色界天人，遠離塵垢，對諸法生起清凈的法眼，二萬人皆得離欲，三十三天子宿

【English Translation】 English version Contemplation, Accumulating noble sacred wisdom, like the majestic lion of Shakya. Now expounding the most venerable Dharma, its meaning is profound and difficult to grasp, Sentient beings are unattainable, there is no lifespan, nor is there a person. One should abandon the attachment to the concept of permanence, the concept of annihilation should also be abandoned, Relinquish all kinds of delusions, and proclaim the Dharma for sentient beings. Demonstrate the true origin, without attachment to anything in the world, This emptiness is without delusion, it does not give rise to any wishes. Without form and without reliance, neither arising nor ceasing, Where it comes from has no origin, this is how the clear-eyed ones speak. Without characteristics and without arising, originally pure without form, Without visible auspicious signs, nor attached to what is spoken. Believing that sentient beings do not arise, nor is there death, People originally do not arise, nor is there passing away. Using sound to proclaim the scriptures, the Dharma has no place of accumulation, Because of words it is called Dharma, this is what the guide has said. Those who are not attached to the wind, also do not rely on water or fire, Not attached to the earth, this is what the clear-eyed ones praise. Form, feeling, perception, volition, the actions of birth and death are also like this, It is said that consciousness is also empty, the five aggregates have no fixed place. The eyes, ears, nose, as well as the mouth, body, and mind, When analyzed, they are all empty in their original nature, this emptiness is unattainable. Form, sound, taste, smell, the subtle and smooth, and what the mind delights in, All arise from thoughts, thoughts are also empty by nature. The desire realm (Kāmadhātu) and the form realm (Rūpadhātu), the formless realm (Arūpadhātu) are also like this, When analyzed, they are like illusions, without reality and without form. Enlightenment is like this, proclaiming the Dharma for people, Eliminating the suffering of sentient beings, one should quickly go to the guide. After the transformation bodhisattvas proclaimed this verse in the three thousand great thousand worlds, all heard it, there were ninety-six billion desire realm devas, form realm devas, who were far from dust and defilement, and for whom the pure Dharma eye arose regarding all dharmas, twenty thousand people all attained freedom from desire, the thirty-three devas of the thirty-third heaven

殖德本，逮得無所從生法忍。

當爾之時，諸化菩薩所可勸發，無央數億百千那術諸天子等，尋往詣佛，稽首足下，繞佛三匝卻住一面，以天青蓮紅黃白華、諸天意華，散如來上，燒眾名香，在於虛空鼓天妓樂。時諸天子，集會甚多不可稱計，周遍圓滿此四方域——東弗于逮、南閻浮提、西拘耶尼、北郁單曰，中不容間，若上投杖而不墮地——此諸天人威神尊重，志在高節，於四方界積眾華香高至於膝。時善住意天子名離垢天、懷恥天、此等三天，與九十六億諸天眷屬，皆志大乘，詣文殊師利，住于室外。文殊師利自在其室，悉取諸華供養如來，令大千國虛空之中成華交露，此眾華光皆照佛國，靡不周至。

文殊師利志安和雅，從三昧興，即出其室退住一面，因復彈指——此彈指聲，六反震動三千大千世界——即時其地出大高座，無央數寶而雜挍成，不可計衣而布其上。又斯高座光威巍巍，照于荒域百千由旬，蔽諸天子令明暗冥。文殊師利便處其坐。

時善住意天子見文殊坐，稽首足下，退住一面；一切諸天亦復如之。文殊師利心自念言：「吾當與誰於世尊前難問講議？當令通暢不可思議章句：應器難解之跡、無所有跡、無所著跡、無所棄跡、不可得跡、無所說跡、深妙之跡、真諦之跡、誠信之跡

【現代漢語翻譯】 現代漢語譯本：積累功德的根本，從而獲得無所從來產生的法忍（一種對佛法的深刻理解和接受）。 當時，被諸位化身菩薩勸導和啓發，無數億百千那由他（極大的數量單位）諸天子等，隨即前往佛陀所在之處，頂禮佛足，繞佛三匝後退到一旁站立，用天上的青蓮花、紅蓮花、黃蓮花、白蓮花以及各種天上的意花，散在如來身上，焚燒各種名貴的香，在虛空中演奏天上的音樂。當時，諸天子數量極多，無法計算，他們遍佈整個四方世界——東方弗于逮（東勝身洲）、南方閻浮提（南贍部洲）、西方拘耶尼（西牛貨洲）、北方郁單曰（北俱盧洲），中間沒有空隙，如果向上投擲木杖也不會掉到地上——這些天人威德神力強大，地位尊貴，志向高遠，在四方世界堆積的鮮花和香料高及膝蓋。當時，善住意天子（一位天神）名為離垢天（一位天神）、懷恥天（一位天神），這三位天神，與九十六億諸天眷屬，都立志于大乘佛法，前往文殊師利（一位菩薩）所在之處，站在門外。文殊師利在自己的房間里，將所有的鮮花都用來供養如來，使得大千世界虛空中佈滿交錯的花朵，這些花朵的光芒照耀著佛國，無處不到。 文殊師利心境安詳平和，從禪定中起身，隨即走出房間退到一旁站立，然後彈了一下手指——這彈指的聲音，六次震動了三千大千世界——當時，地面上出現一個高大的寶座，用無數的寶物裝飾而成，上面鋪滿了無數的衣物。而且這個高座光芒威嚴，照耀著荒涼的地區百千由旬（距離單位），遮蔽了諸位天子的光芒，使他們顯得黯淡無光。文殊師利隨即坐到這個寶座上。 當時，善住意天子看到文殊師利坐下，頂禮佛足，退到一旁站立；所有諸天也都是如此。文殊師利心中想道：『我應當與誰在世尊面前進行辯論和討論？應當使那些不可思議的章句通暢明瞭：應機而解的跡象、無所有的跡象、無所執著的跡象、無所拋棄的跡象、不可得的跡象、無所言說的跡象、深奧微妙的跡象、真理的跡象、誠信的跡象。』

【English Translation】 English version: Cultivating the roots of virtue, thereby attaining the Dharma-kshanti (a profound understanding and acceptance of the Dharma) that arises from nowhere. At that time, urged and inspired by the various transformation Bodhisattvas, countless billions of nayutas (an extremely large unit of quantity) of devas (gods) and others, immediately went to where the Buddha was, bowed at his feet, circled him three times, and then stood aside. They scattered celestial blue lotuses, red lotuses, yellow lotuses, white lotuses, and various celestial wish-fulfilling flowers upon the Tathagata (Buddha), burned various precious incenses, and played celestial music in the void. At that time, the number of devas was so great that it could not be calculated. They filled the entire four regions—the eastern Purvavideha (East Videha), the southern Jambudvipa (South Jambudvipa), the western Aparagodaniya (West Godaniya), and the northern Uttarakuru (North Kuru)—with no space in between. If one were to throw a stick upwards, it would not fall to the ground. These devas, with their powerful divine abilities, noble status, and lofty aspirations, piled up flowers and incense in the four regions up to their knees. At that time, the deva named Supratisthita (Well-Established Mind), along with the devas named Vimala (Immaculate) and Hri (Shame), these three devas, along with ninety-six billion deva retinues, all aspired to the Mahayana (Great Vehicle) and went to where Manjushri (a Bodhisattva) was, standing outside the room. Manjushri, in his room, used all the flowers to make offerings to the Tathagata, causing the void of the great chiliocosm to be filled with intertwined flowers. The light of these flowers illuminated the Buddha-land, reaching everywhere. Manjushri, with a peaceful and serene mind, arose from samadhi (meditative absorption), then walked out of the room and stood aside. Then, he snapped his fingers—the sound of this snap reverberated six times throughout the three thousand great chiliocosms—at that time, a great high seat appeared on the ground, adorned with countless treasures and covered with countless garments. Moreover, this high seat shone with majestic light, illuminating desolate regions for hundreds of thousands of yojanas (a unit of distance), obscuring the light of the devas, making them appear dim. Manjushri then sat on this high seat. At that time, the deva Supratisthita, seeing Manjushri seated, bowed at his feet and stood aside; all the devas did likewise. Manjushri thought to himself: 'With whom should I debate and discuss before the World-Honored One? I should make clear the inconceivable phrases: the signs of being understood according to capacity, the signs of non-existence, the signs of non-attachment, the signs of non-abandonment, the signs of being unattainable, the signs of being unspeakable, the signs of profound subtlety, the signs of truth, the signs of trustworthiness.'

、無掛礙跡、無所壞跡、空無之跡、無想之跡、無所愿跡、本無之跡、於一切法無所住跡、頒宣道教無極之跡、本際之跡、尊上之跡、無所入跡、法界之跡、無形像跡、無比類跡、證虛空跡、無所舉跡、無所下跡、佛法教跡、逮聖眾跡、慧具足跡、在於三界無儔匹跡、游一切法講無起跡、于諸道法無所致跡、諸釋梵跡、修勇猛跡、於一切法無陰蓋跡、句無句跡、度諸句跡、越聲聞器。」

文殊師利復更興念：「善住意天子，於過去佛已造立行殖眾德本，入深法忍，辯才無礙，今當與此在世尊前難問講談。」於時文殊謂善住意天子曰：「於今仁者入深法忍，欲與仁俱談言說事。」

善住意天子白文殊師利：「我與仁者共談耳！設無有言，不演談語，不懷報應，若不咨問佛法聖眾，不聲聞，不緣覺，不佛道，不終始，不生死，不泥洹，不善，非不善，無罪，無不罪，無漏，無不漏，無現世，無度世，不合，不散，不啟，不發，不演文字，不可暢意聲。」

文殊師利謂善住意天子：「吾所講說，當如斯耳！若使仁者都不以聞，亦不好樂，不受，不誦，不念，不知，亦不分別，不取，不捨，亦無所聽，不為他宣，不講說法，不令眾生處於生死，若至滅度。所以者何？諸佛世尊以無文字，逮成無上正真之道，

【現代漢語翻譯】 現代漢語譯本：無掛礙的軌跡，沒有被破壞的軌跡，空無的軌跡，無念的軌跡，無所求的軌跡，本無的軌跡，對於一切法沒有執著的軌跡，宣揚道教無極的軌跡，本源的軌跡，至尊的軌跡，無所入的軌跡，法界的軌跡，沒有形像的軌跡，沒有可比擬的軌跡，證悟空性的軌跡，沒有高舉的軌跡，沒有低下的軌跡，佛法教化的軌跡，達到聖眾的軌跡，智慧具足的軌跡，在三界中沒有匹敵的軌跡，遊歷一切法宣講無生起的軌跡，對於各種道法沒有執著的軌跡，諸釋梵的軌跡，修習勇猛的軌跡，對於一切法沒有陰蓋的軌跡，語句和非語句的軌跡，超越各種語句的軌跡，超越聲聞乘的境界。 文殊師利菩薩又生起這樣的念頭：『善住意天子，在過去佛那裡已經建立修行，積累了眾多功德根本，進入了甚深的法忍，辯才無礙，現在應當在這位世尊面前與他辯論講談。』於是文殊菩薩對善住意天子說：『現在您已進入甚深的法忍，我想與您一同談論言說之事。』 善住意天子對文殊師利菩薩說：『我與您一同談論吧！即使沒有言語，不演說談論，不懷有報應，如果不請教佛法聖眾，不涉及聲聞、緣覺、佛道，不涉及終始、生死、涅槃，不涉及善、非不善，無罪、非無罪，無漏、非無漏，無現世、無度世，不合、不散，不開啟、不發起，不演說文字，不可暢達意念之聲。』 文殊師利菩薩對善住意天子說：『我所講說的，應當如此！如果使您都不聽聞，也不喜好，不接受，不誦讀，不憶念，不知道，也不分別，不取，不捨，也沒有所聽，不為他人宣說，不講說法，不令眾生處於生死，也不至滅度。這是為什麼呢？諸佛世尊以無文字，證得無上正真之道，』

【English Translation】 English version: The trace of no hindrance, the trace of no destruction, the trace of emptiness, the trace of no thought, the trace of no desire, the trace of original non-existence, the trace of no attachment to all dharmas, the trace of proclaiming the Taoist ultimate, the trace of the origin, the trace of the supreme, the trace of no entry, the trace of the Dharma realm, the trace of no form, the trace of no comparison, the trace of realizing emptiness, the trace of no raising up, the trace of no lowering down, the trace of the Buddha's teachings, the trace of reaching the holy assembly, the trace of complete wisdom, the trace of no equal in the three realms, the trace of traveling through all dharmas and speaking of no arising, the trace of no attachment to various paths, the trace of the Shakra and Brahma, the trace of cultivating courage, the trace of no obscuration to all dharmas, the trace of sentences and non-sentences, the trace of transcending all sentences, transcending the realm of the Sravakas. Manjushri Bodhisattva then had this thought: 'The son of heaven, Good Dwelling Mind, has already established practices and planted roots of many virtues in the past Buddhas, entered deep forbearance of the Dharma, and has unimpeded eloquence. Now, he should debate and discuss with him in front of this World Honored One.' Then Manjushri said to the son of heaven, Good Dwelling Mind: 'Now that you have entered deep forbearance of the Dharma, I would like to discuss matters of speech with you.' The son of heaven, Good Dwelling Mind, said to Manjushri: 'I will discuss with you! Even if there is no speech, no discourse, no expectation of reward, if not consulting the holy assembly of the Dharma, not involving Sravakas, Pratyekabuddhas, or the Buddha path, not involving beginning and end, birth and death, or Nirvana, not involving good, non-good, guilt, non-guilt, outflows, non-outflows, this world, the world beyond, not combining, not dispersing, not opening, not initiating, not expounding words, and not expressing the sound of intention.' Manjushri said to the son of heaven, Good Dwelling Mind: 'What I speak of should be like this! If you do not hear, do not like, do not accept, do not recite, do not remember, do not know, do not discriminate, do not take, do not abandon, and do not listen, do not proclaim to others, do not preach the Dharma, do not cause sentient beings to remain in birth and death, nor to reach extinction. Why is this? The World Honored Ones, the Buddhas, attained the unsurpassed, true, and correct path through no words.'

為最正覺。雖曰有心，則無有心，不顯吾我，其名無處。」

天子又問文殊師利：「仁者講說，當聽受之。唯，文殊師利！以時頒宣，令心歡悅。諸天子欲聞尊者演法宣于本際。」

文殊師利復謂善住意：「吾所宣法，不令諦聽，不令啟受。所以者何？其欲聽法，則受吾我、著人壽命，故欲聞法。假使天子從顛倒唸，受于虛偽，計吾有我，貪身計有，便有此念。彼說我聽，因此猗故，有三著礙。何謂為三？一、懷顛倒著于吾我。二、不順教計有他人。三、念受法欲有所得。是為三礙。假使天子不計吾我，凈於三場，乃謂聽法，不想報，不思念，不思察。何謂三場？一、不得人，亦不想報。二、不有法，無所悕望。三、無吾我，無所思慕。若使天子聽法如此，是為等聽，不為邪聞。」

善住意天子贊文殊曰：「善哉，善哉！快說斯言，所住說者而不退轉。」

文殊答曰：「且止，天子！勿得想念菩薩退轉。所以者何？若有菩薩成最正覺時，亦不得道。」

天子又問：「心不堅者，何所退轉？」

文殊答曰：「淫怒癡轉，故曰為轉。為報應轉、六十二疑邪見所轉、無明所轉、欲界色界無色界所轉、聲聞緣覺土地所轉、應與不應眾想所轉、為諸受取妄想見轉、諸處進退妄見所轉、為諸

【現代漢語翻譯】 現代漢語譯本：爲了達到最正覺（Anuttara-samyak-sambodhi，無上正等正覺），即使說有心，實際上也是無心，不顯現自我，其名稱無處可尋。 天子又問文殊師利（Manjushri，文殊菩薩）說：『仁者所講說的，我們應當聽受。唯愿文殊師利！請您及時宣講，使我們心生歡喜。諸位天子都想聽尊者您演說佛法，宣示其根本真諦。』 文殊師利又對善住意（Suchintita，善思惟）天子說：『我所宣講的佛法，不是爲了讓你們諦聽，也不是爲了讓你們接受。為什麼呢？因為如果想要聽法，就會執著于自我、執著於人的壽命，所以才想要聽法。假如天子們從顛倒的念頭出發，接受虛妄的說法，認為有我，貪戀身體，就會產生這樣的念頭：』他講我聽『，因此執著於此，就會有三種障礙。哪三種呢？第一，懷著顛倒的念頭執著于自我。第二，不順從教誨，認為有他人。第三，想著接受佛法，想要有所得。這就是三種障礙。假如天子們不執著于自我，清凈於三處，才算是聽法，不求回報，不思念，不思察。哪三處呢？第一，不執著於人，也不想求回報。第二，不執著於法，沒有所求。第三，沒有自我，沒有所思慕。如果天子們這樣聽法，才是正確的聽法，而不是邪見。』 善住意天子讚歎文殊說：『說得好啊，說得好啊！您說的話真是太好了，所住之處所說之法都不會退轉。』 文殊回答說：『且慢，天子！不要想菩薩會退轉。為什麼呢？如果菩薩成就最正覺的時候，也並沒有得到什麼道。』 天子又問：『心不堅定的人，會退轉到什麼地步呢？』 文殊回答說：『被淫慾、嗔怒、愚癡所轉，所以說是退轉。被報應所轉、被六十二種邪見所轉、被無明所轉、被欲界（Kama-dhatu，眾生所居三界之一，包括地獄、餓鬼、畜生、人、阿修羅、欲界天）的無所轉、被聲聞（Sravaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，不依師教，獨自悟道的人）的境界所轉、被應與不應的各種想法所轉、被各種受取妄想所轉、被各種處所的進退妄見所轉、被各種』

【English Translation】 English version: For the sake of attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), though it is said to have a mind, it is actually without a mind, not manifesting self, and its name is nowhere to be found. The Deva (celestial being) then asked Manjushri (Bodhisattva of Wisdom): 『What the Venerable One speaks, we should listen to and receive. O Manjushri! Please proclaim it in due time, so that our hearts may rejoice. All the Devas wish to hear the Venerable One expound the Dharma, revealing its fundamental truth.』 Manjushri then said to the Deva Suchintita (Good Intention): 『The Dharma I proclaim is not for you to listen to attentively, nor for you to receive. Why is that? Because if one desires to hear the Dharma, one will cling to self, cling to the lifespan of a person, and thus desire to hear the Dharma. If the Devas were to proceed from deluded thoughts, accepting false teachings, thinking there is a self, and being greedy for the body, they would have such thoughts as: 『He speaks, and I listen.』 Therefore, clinging to this, there would be three obstacles. What are the three? First, harboring deluded thoughts and clinging to self. Second, not following the teachings and thinking there are others. Third, thinking of receiving the Dharma and wanting to gain something. These are the three obstacles. If the Devas do not cling to self, and are pure in three aspects, then they can be said to be listening to the Dharma, not seeking reward, not thinking, and not contemplating. What are the three aspects? First, not clinging to a person, nor seeking reward. Second, not clinging to the Dharma, having no desires. Third, having no self, having no longing. If the Devas listen to the Dharma in this way, it is correct listening, not a wrong view.』 The Deva Suchintita praised Manjushri, saying: 『Excellent, excellent! Your words are truly wonderful, and the Dharma you speak from where you reside will not regress.』 Manjushri replied: 『Hold on, Deva! Do not think that a Bodhisattva will regress. Why is that? When a Bodhisattva attains Supreme Perfect Enlightenment, they have not actually attained any path.』 The Deva then asked: 『Where does a person whose mind is not firm regress to?』 Manjushri replied: 『They regress due to lust, anger, and ignorance, therefore it is called regression. They regress due to retribution, regress due to the sixty-two wrong views, regress due to ignorance, regress due to the absence of the desire realm (Kama-dhatu, one of the three realms where beings reside, including hell, hungry ghosts, animals, humans, asuras, and desire realm heavens), regress due to the realms of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), regress due to various thoughts of what is appropriate and inappropriate, regress due to various perceptions of grasping and delusion, regress due to various views of advancement and retreat in various places, regress due to various』

計常斷滅見轉、為進不進合散所轉、我人壽命之所見轉、可意悅樂求慕見轉、有常清凈安隱我身顛倒見轉、為是諸念掛礙所轉、貪身眾習眾觀所轉、六十二見諸蓋迷冥貪慾瞋恚睡寤調戲狐疑所轉、陰種諸入四大所轉、想轉。想『佛法眾、我當成佛』，故曰退轉。『吾當說法度脫眾生逮得聖慧』，由是想轉。假使奉修，而想十力十八不共諸佛之法，亦想根力及七覺意，亦著相好，亦復妄想嚴凈佛土成聲聞眾，是為退轉。一切諸應與不應，想與不想，設使，天子！其行菩薩於此諸退而不退轉。」

問曰：「何所不轉？」

答曰：「通達佛慧則不退轉，空無想愿則不退轉，于本無行則不退轉，亦於法界了其本際則不退轉。所以者何？用平等行，故不退轉。」

善住意天子復問：「文殊師利！如仁所說，設於諸法應與不應，想及無想，著于佛道，與魔俱同。所以者何？」

「計有法故。」

又問：「菩薩為有退轉、為無退乎？」

文殊答曰：「不以有轉，不為無轉。」

又問：「何所退轉？」

答曰：「皆由一切受虛偽故，其受虛偽，因是故受；若於諸受不受、不捨、不以患厭，則能退信一切諸法。頒宣經道不有、不無，說亦不住。所以者何？假使退念此有、此無則墮缺漏

{ "translations": [ "現代漢語譯本", "執著于常、斷滅的見解而轉變，因執著於前進或不前進、聚合或離散而轉變，因執著於我、人、壽命的見解而轉變，因執著于可意、喜悅、追求、愛慕的見解而轉變，因執著于常、清凈、安穩的自我而顛倒見解轉變，因這些念頭的掛礙而轉變，因貪戀身體、習氣、各種觀念而轉變，因六十二種邪見、各種覆蓋、迷惑、貪慾、嗔恚、睡眠、清醒、調戲、狐疑而轉變，因陰、種、諸入、四大而轉變，因想而轉變。如果想『佛法僧（Buddha, Dharma, Sangha），我應當成佛』，所以說是退轉。『我應當說法度脫眾生，獲得聖慧』，也是因為這種想法而轉變。即使奉行修行，卻想著十力（Dasabala）、十八不共法（Avenika-Buddhadharma）等諸佛的功德，也想著根、力、七覺支（Saptabodhyanga），也執著于相好，也妄想莊嚴清凈佛土，成就聲聞眾，這都是退轉。一切應該和不應該，想和不想，天子！如果菩薩在這些退轉中不退轉。」， "", "問：『什麼是不退轉？』", "", "答：『通達佛的智慧就不退轉，通達空、無相、無愿就不退轉，對於本來沒有的修行就不退轉，對於法界的本際了知就不退轉。為什麼呢？因為用平等心修行，所以不退轉。』", "", "善住意天子又問：『文殊師利（Manjusri）！如您所說，如果對於諸法應該和不應該，想和無想，執著于佛道，就和魔一樣了。為什麼呢？』", "", "『因為執著于有法。』", "", "又問：『菩薩是有退轉還是沒有退轉呢？』", "", "文殊回答說：『不以有轉，不以無轉。』", "", "又問：『什麼是退轉？』", "", "答：『都是因為一切感受都是虛假的，因為虛假所以才會有感受；如果對於諸感受不接受、不捨棄、不厭惡，就能退卻對一切法的執著。宣講經道，不執著于有，也不執著于無，說也不執著。為什麼呢？如果退念執著于有或無，就會墮入缺失。』" ], "english_translations": [ "English version", "Turning due to views of permanence and annihilation, turning due to attachment to advancing or not advancing, joining or separating, turning due to views of self, person, and lifespan, turning due to views of the desirable, pleasant, seeking, and longing, turning due to the inverted view of a permanent, pure, and secure self, turning due to the hindrance of these thoughts, turning due to greed for the body, habits, and various views, turning due to the sixty-two wrong views, various coverings, delusions, greed, hatred, sleep, wakefulness, playfulness, and doubt, turning due to the skandhas (khandha), seeds, entrances, and the four great elements, turning due to thought. If one thinks, 『The Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha), I should become a Buddha,』 therefore it is called regression. 『I should preach the Dharma to liberate sentient beings and attain holy wisdom,』 this is also a turning due to thought. Even if one practices diligently, yet thinks of the ten powers (Dasabala), the eighteen unique qualities of a Buddha (Avenika-Buddhadharma), and also thinks of the roots, powers, and the seven factors of enlightenment (Saptabodhyanga), and also clings to the marks and characteristics, and also falsely imagines adorning and purifying the Buddha-land and achieving the assembly of Sravakas, this is regression. Everything that should and should not be, thought and non-thought, O son of the gods! If a Bodhisattva does not regress in these regressions.」", "", "Asked: 『What is non-regression?』", "", "Answered: 『Attaining the wisdom of the Buddha is non-regression, understanding emptiness, signlessness, and wishlessness is non-regression, for that which is originally without practice is non-regression, and understanding the ultimate reality of the Dharma realm is non-regression. Why? Because one practices with equanimity, therefore there is no regression.』", "", "The son of the gods, Su-sthita-mati, further asked: 『Manjusri! As you have said, if one is attached to the path of the Buddha regarding all dharmas that should and should not be, thought and non-thought, then one is the same as a demon. Why is that?』", "", "『Because of attachment to the existence of dharmas.』", "", "Asked again: 『Does a Bodhisattva regress or not regress?』", "", "Manjusri answered: 『Not by existence, not by non-existence.』", "", "Asked again: 『What is regression?』", "", "Answered: 『It is all because all feelings are false, and because of falseness, there are feelings; if one does not accept, abandon, or dislike these feelings, then one can retreat from attachment to all dharmas. Proclaiming the sutras, one does not cling to existence, nor to non-existence, and does not cling to speaking. Why? If one retreats to the thought of clinging to existence or non-existence, one will fall into deficiency.』" ] }

。若言有者，則為計常，若言無者，則墮斷滅。如來、至真、等正覺若說經法，不宣斷滅，不演有常，不想諸法。」

說是法時，一萬天子逮得無所從生法忍。◎

◎時善住意天子白文殊曰：「當共俱往詣如來所，奉見稽首，咨受所問。所以者何？如來至真，斷諸疑結。」

文殊師利答天子曰：「且待須臾，勿有妄想，於今如是，當見如來。」

又問：「當於何待？」

答曰：「今住在前。」

又問：「何所住前？」

答曰：「虛空也。」

善住意問文殊：「如來所在？」

答曰：「今故在前。」

又問文殊：「吾今不見於如來也。」

文殊答曰：「見諸如來，當作此觀。若有問者：『誰在前立？』則當報答虛空界也。立在前耳，察于如來如虛空界。所以者何？一切諸法等如虛空，如來曉了此諸正慧，故為人說。如來如虛空，虛空、如來則無二矣。是故天子欲見如來，當了本際，莫懷妄想。」

善住意天子復謂文殊：「吾續欲往詣如來所。」

答曰：「天子！往續在此住，勿得進發。」

善住意天子於時則與無數諸天往到佛所。

文殊師利尋時化作三十二部交絡重閣——方圓自副，四角有柱，姝好殊特，軒窗備悉，威

【現代漢語翻譯】 現代漢語譯本：如果說『有』，那就是執著于常；如果說『無』，那就是墮入斷滅。如來（Tathagata，佛的稱號）、至真（Satya，真理的體現）、等正覺（Samyak-sambuddha，完全覺悟者）所說的經法，不宣揚斷滅，不闡述有常，不執著于諸法。 在宣說此法時，一萬天子獲得了無所從生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 這時，善住意天子（Supratisthita，一位天神的名字）對文殊（Manjusri，智慧的菩薩）說：『我們應當一起去如來那裡，頂禮問候，請教疑問。為什麼呢？因為如來至真，能斷除一切疑惑。』 文殊師利回答天子說：『請稍等片刻，不要妄想，現在這樣，就能見到如來。』 天子又問：『應當在哪裡等待？』 文殊回答說：『現在就住在這裡。』 天子又問：『住在哪裡？』 文殊回答說：『在虛空中。』 善住意問文殊：『如來在哪裡？』 文殊回答說：『現在就在前面。』 天子又問文殊：『我現在沒有看見如來。』 文殊回答說：『要見諸如來，應當這樣觀察。如果有人問：『誰在前面站立？』就應當回答說：『是虛空界。』（如來）就站在前面，觀察如來如同虛空界。為什麼呢？因為一切諸法都如同虛空，如來明瞭這些正慧，所以才為人宣說。如來如同虛空，虛空和如來沒有分別。因此，天子想要見如來，應當明瞭本際（bhutakoti，實相的終極），不要懷有妄想。』 善住意天子又對文殊說：『我仍然想去如來那裡。』 文殊回答說：『天子！繼續住在這裡，不要出發。』 這時，善住意天子就和無數諸天一起前往佛陀所在之處。 文殊師利隨即化作三十二部交錯重疊的樓閣——方圓相稱，四角有柱，美好殊勝，窗戶齊全，威嚴壯麗。

【English Translation】 English version: If one says 'it exists,' that is clinging to permanence; if one says 'it does not exist,' that is falling into annihilation. The Tathagata (Buddha's title), the Satya (embodiment of truth), the Samyak-sambuddha (fully enlightened one), when speaking the Dharma, does not proclaim annihilation, does not expound permanence, and does not cling to phenomena. When this Dharma was being spoken, ten thousand devas (celestial beings) attained the anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas). Then, the deva Supratisthita (a celestial being's name) said to Manjusri (Bodhisattva of wisdom): 'We should go together to the Tathagata, pay our respects, and ask our questions. Why? Because the Tathagata is the Satya, and can cut off all doubts.' Manjusri replied to the deva: 'Please wait a moment, do not have deluded thoughts, and in this very moment, you will see the Tathagata.' The deva asked again: 'Where should we wait?' Manjusri replied: 'Stay right here.' The deva asked again: 'Where is here?' Manjusri replied: 'In the space.' Supratisthita asked Manjusri: 'Where is the Tathagata?' Manjusri replied: 'He is right in front of you.' The deva asked Manjusri again: 'I do not see the Tathagata now.' Manjusri replied: 'To see the Tathagatas, one should observe in this way. If someone asks: 'Who is standing in front?' one should answer: 'It is the realm of space.' (The Tathagata) is standing in front, observe the Tathagata as the realm of space. Why? Because all dharmas are like space, and the Tathagata understands this correct wisdom, and therefore speaks it to others. The Tathagata is like space, and space and the Tathagata are not different. Therefore, deva, if you wish to see the Tathagata, you should understand the bhutakoti (the ultimate reality), and not have deluded thoughts.' The deva Supratisthita said to Manjusri again: 'I still wish to go to the Tathagata.' Manjusri replied: 'Deva! Continue to stay here, do not depart.' At that time, the deva Supratisthita, along with countless devas, went to where the Buddha was. Manjusri then transformed into thirty-two interconnected and overlapping pavilions—square and round, with pillars at the four corners, beautiful and extraordinary, with complete windows, majestic and magnificent.

神巍巍，嵩高顯遠，睹莫不歡——閣交絡中，化作眾寶諸床榻具，布以天衣，一一床上，化菩薩坐，三十二相莊嚴其身。於時文殊則如其像建立神曜，妙色蓮華上諸坐菩薩，及三千大千世界可遊行者，並諸棚閣，交絡床坐，普詣佛所繞佛七匝，及諸聖眾踴住空中，其光照曜眾會場地卻住四方。

文殊師利忽然速疾，已至佛所，善住意天子反從后至。時善住意至彼見之，即問之曰：「仁從何路前至於斯？我發在前，反從后至？」

文殊答曰：「假使供養江河沙等如來至真稽首為禮，不能見吾去來進退。」

文殊師利現未曾現，諸來會者還自詣室。時蓮華上諸坐菩薩，並交絡中，皆一音聲，同時發音，住于佛前，則以此偈，贊世尊曰：

「為已曾供養，　　無央數億佛， 　猶如江河沙，　　無能計誼者。 　以用志佛道，　　殊特尊上慧， 　人尊無所著，　　勝是故巍巍。 　顏容尊難及，　　聖威照三世， 　能仁眾相好，　　若干種變異。 　若頒宣經道，　　導師從其愿， 　其所分別者，　　永無人壽命。 　律開導眾人，　　佈施行禁戒， 　忍辱習精進，　　禪定之智慧， 　三處無所著，　　以慧度彼岸， 　歸命禮最勝，　　奉敬諸正覺。 　隨一切諸佛，　　奉敬三界將，

【現代漢語翻譯】 現代漢語譯本 神聖的殿堂巍峨壯觀，高聳入雲，令人瞻仰時無不心生歡喜——樓閣交錯相連，化作無數珍寶裝飾的床榻，鋪設著天衣。每一張床上，都化現出一位菩薩端坐，他們以三十二種殊勝的相貌莊嚴自身。此時，文殊菩薩也如其化身一般，展現出神聖的光輝，在妙色蓮花上，諸位菩薩端坐其上。三千大千世界中所有值得瞻仰的事物，以及樓閣、交錯的床榻，都普遍來到佛陀所在之處，圍繞佛陀七圈。諸位聖眾也騰躍在空中，他們的光芒照耀著整個會場，並向四方散去。 文殊師利菩薩忽然迅速地來到佛陀面前，而善住意天子反而從後面趕到。當時，善住意天子見到文殊菩薩，便問道：『仁者從哪條路先到達這裡？我明明先出發，反而從後面才到？』 文殊菩薩回答說：『即使供養如恒河沙數般多的如來至真，並向他們稽首禮拜，也不能見到我的去來進退。』 文殊師利菩薩展現出前所未有的景象，所有來參加法會的人都各自回到自己的住所。這時，蓮花上端坐的諸位菩薩，以及在交錯樓閣中的菩薩，都同時發出同一個聲音，在佛陀面前，用以下的偈頌讚美世尊： 『您曾供養過無數億如恒河沙數般的佛陀，沒有人能夠計算出您的功德。您以堅定的意志追求佛道，擁有殊勝尊貴的智慧。您是人中之尊，沒有任何執著，因此才如此巍峨。您的容顏尊貴難以企及，聖潔的威光照耀三世。能仁（釋迦牟尼佛的稱號）具有各種美好的相貌，展現出種種變化。當您宣講經道時，導師會隨順您的意願。您所分別闡述的道理，永遠不會有人壽的限制。您以戒律開導眾人，教導佈施、持戒、忍辱、精進、禪定和智慧。您在三處（指身、口、意）都沒有執著，以智慧度過彼岸。我歸命禮敬最殊勝的您，奉敬諸位正覺。我隨順一切諸佛，奉敬三界之導師。』

【English Translation】 English version The divine hall was majestic and towering, so high and far-reaching that all who beheld it were filled with joy. Interconnected pavilions transformed into numerous jeweled beds and couches, adorned with celestial garments. On each bed, a Bodhisattva manifested, seated with their bodies adorned with the thirty-two auspicious marks. At that time, Manjushri (Bodhisattva of Wisdom) also manifested his divine radiance, and on the lotus flowers of wondrous colors, the Bodhisattvas were seated. All that was worthy of admiration in the three thousand great thousand worlds, along with the pavilions and interconnected beds, universally arrived at the place where the Buddha was, circumambulating him seven times. The holy assembly also soared into the sky, their light illuminating the entire gathering and spreading in all directions. Manjushri Bodhisattva suddenly and swiftly arrived before the Buddha, while the Deva (god) 'Good Dwelling Intent' arrived from behind. Upon seeing Manjushri, 'Good Dwelling Intent' asked, 'By what path did you arrive here before me? I set out first, yet I arrived from behind?' Manjushri replied, 'Even if one were to make offerings to as many Tathagatas (Buddhas) as there are sands in the Ganges River, and bow down to them in reverence, they would not be able to perceive my coming, going, advancing, or retreating.' Manjushri Bodhisattva manifested an unprecedented sight, and all those who had come to the assembly returned to their respective dwellings. At this time, the Bodhisattvas seated on the lotus flowers, as well as those in the interconnected pavilions, all spoke in one voice, simultaneously, before the Buddha, praising the World Honored One with the following verses: 'You have made offerings to countless billions of Buddhas, as numerous as the sands of the Ganges River, and no one can calculate your merits. With unwavering resolve, you pursue the path of Buddhahood, possessing supreme and noble wisdom. You are the most honored among humans, without any attachments, and therefore you are so majestic. Your countenance is noble and unattainable, your sacred radiance illuminates the three realms. The Muni (another name for Shakyamuni Buddha) possesses various auspicious marks, displaying manifold transformations. When you proclaim the Dharma, the guide will follow your wishes. The principles you expound will never be limited by the lifespan of any being. You guide people with precepts, teaching generosity, discipline, patience, diligence, meditation, and wisdom. You have no attachments in the three places (body, speech, and mind), and with wisdom, you cross over to the other shore. I take refuge in and pay homage to the most supreme one, and I revere all the fully enlightened ones. I follow all the Buddhas, and I revere the guide of the three realms.'

為諸法之王，　　天人所供養。 　篤信于空無，　　堅固難可及， 　因此得逮成，　　世間人中聖。 　其有本往古，　　過去諸如來， 　有今現在者，　　人中之尊上。 　斯等悉奉行，　　常解空凈慧， 　亦無有想愿，　　察之不有相。 　究竟推極之，　　本凈無眾生， 　又無有生者，　　亦無有死者。 　復無有來者，　　亦無往生者， 　一切諸法事，　　譬若如虛空。 　如我本所現，　　正士之所為， 　察於三事身，　　悉為無所有。 　安住所說法，　　其義為若茲， 　睹之如幻化，　　亦如夢所見。 　諸佛之世界，　　過如江沙等， 　若人滿中物，　　以用佈施者， 　假使有行忍，　　是法亦復空， 　此所興佈施，　　殊特為第一。 　猶如江河沙，　　劫限有若干， 　供養諸斯等，　　人中最尊上。 　眾華及名香，　　飲食為若斯， 　若有菩薩學，　　志求佛道義， 　若聞此經典，　　如是諸訓教， 　若曉了無人，　　壽命含血類。 　速逮得法忍，　　清凈成顯曜， 　此人則供養，　　人中無上尊。 　于無數億劫，　　常行佈施事， 　飲食諸供養，　　車馬眾居業。 　亦不用此行，　　疾成於佛道， 　反懷眾妄想，　　而計有人故。 　其有人

【現代漢語翻譯】 現代漢語譯本 是諸法之王（Dharmaraja），為天人和世人所供養。 他篤信一切皆空無（sunyata），其信念堅固不可動搖，因此得以成就，成為世間人中的聖者。 過去、現在的一切諸佛如來（Tathagata），都是人中至尊。 他們都奉行，常以空性的智慧來理解一切，既沒有執著，也沒有願望，觀察一切事物都無自性。 究竟而言，一切的本性都是清凈的，沒有眾生，沒有生者，也沒有死者。 沒有來者，也沒有往生者，一切諸法，都如同虛空一般。 正如我所展現的，正士所為，觀察身、口、意三業，都是空無所有。 安住於此理而說法，其義理就是如此，所見一切都如幻化，如同夢中所見。 諸佛的世界，多如恒河沙數，如果有人用充滿這些世界的寶物來佈施，即使他能行忍辱，這些法也都是空性的，而聽聞此法並信解，才是殊勝的第一佈施。 如同恒河沙數般的劫數，供養所有這些世間最尊貴的人，用鮮花、名香、飲食等供養。 如果有菩薩（Bodhisattva）學習，立志追求佛道真義，如果聽聞此經典，以及這些教誨，如果能了悟一切法中無人、無壽命、無眾生， 就能迅速獲得法忍（Dharma-ksanti），清凈而光明，此人才是真正供養了人中無上尊。 即使在無數億劫中，常行佈施，用飲食、各種供養、車馬、住所等來佈施， 也不能因此迅速成就佛道，反而會懷有各種妄想，執著于有『人』的存在。 如果有人

【English Translation】 English version He is the king of all dharmas (Dharmaraja), worshipped by gods and humans. He firmly believes in emptiness (sunyata), his conviction is steadfast and unshakeable, thus he attains enlightenment, becoming a sage among people. All the Tathagatas (Tathagata) of the past and present are the most honored among humans. They all practice, constantly understanding everything with the wisdom of emptiness, having neither attachments nor desires, observing all things as without inherent nature. Ultimately, the nature of everything is pure, there are no sentient beings, no one who is born, and no one who dies. There is no one who comes, and no one who goes, all dharmas are like empty space. Just as I have shown, what a righteous person does, observing the three actions of body, speech, and mind, all are without substance. Dwelling in this truth and teaching, its meaning is just like this, all that is seen is like an illusion, like what is seen in a dream. The worlds of the Buddhas are as numerous as the sands of the Ganges River, if someone were to give away treasures filling these worlds, even if they practice patience, these dharmas are also empty, but hearing and understanding this dharma is the most excellent giving. For as many kalpas as there are sands in the Ganges River, offering to all these most honored beings with flowers, incense, food, and other offerings. If a Bodhisattva (Bodhisattva) studies, aspiring to seek the true meaning of the Buddha's path, if they hear this scripture, and these teachings, if they can realize that in all dharmas there is no person, no life, no sentient being, they will quickly attain Dharma-ksanti (Dharma-ksanti), becoming pure and radiant, this person is truly offering to the most honored among humans. Even if one constantly practices giving for countless eons, giving food, various offerings, vehicles, and dwellings, they cannot quickly attain Buddhahood because of this, instead they will harbor various delusions, clinging to the existence of a 'person'. If someone

中上，　　已歸滅度者， 　曾度于眾生，　　所濟無央數。 　其法本清凈，　　察之無所有， 　解脫明慧等，　　所學為若茲。 　值遇佛興世，　　久久時可得， 　若說經典時，　　信尊亦復然。 　得來成人身，　　亦復甚難矣， 　善哉修精進，　　順從最勝教。 　常當蠲除去，　　八懅無閑難， 　應時不再遇，　　閑暇時希有。 　當興行篤信，　　咨啟佛教誨， 　當慇勤力務，　　勇猛常奉行。 　若得逮聞法，　　速疾修謹敕， 　大音無極聲，　　已度于彼岸。 　常當自將養，　　精習於閑居， 　從人中之上，　　稽顙不違命。 　從就善知識，　　通達法器者， 　心常棄于非，　　偽行惡知識。 　一切修平順，　　等心方便隨， 　雖在於眾生，　　慎莫懷妄想。 　奉承禁戒者，　　博聞之徒類， 　等察於他人，　　常行而乞食。 　數數當調習，　　親近坐樹下， 　穢藥以療身，　　第一無懷疑。 　一切諸有為，　　計是亦無為， 　悉亦同等相，　　譬之若野馬。 　若能曉了者，　　是第一本際， 　則疾成佛道，　　為逮無等倫。 　佛解了五陰，　　猶如幻師化， 　自察其內已，　　又觀外所有。 　安住所分別，　　是則為空聚， 　慎莫懷戀恨，　

于彼依猗之。 　其淫怒癡者，　　本凈如虛空， 　騃冥瞋恚事，　　悉亦從想生。 　又計其想念，　　亦不得所在， 　諸導師之眾，　　所曉了若此。 　是故有智者，　　人中為明目， 　假使欲究盡，　　諸佛之道慧。 　棄捐諸掛礙，　　有為之迷惑， 　此等勇猛士，　　必成尊佛道。」

爾時諸化菩薩說是偈已，彼眾會中諸來聽者二萬二千人，皆發無上正真道意；五百比丘得無起餘漏盡意解；三百比丘尼得法眼凈；七千優婆塞、七千優婆夷、二萬五千諸天子遠塵離垢、諸法法眼凈，三百菩薩逮無所從生法忍；此三千大千世界六反震動，其大光明普照十方。

耆年舍利弗前白佛言：「唯愿，大聖！此誰威德？使此三千大千世界六反震動，諸化菩薩在交絡閣蓮華上坐，演深妙法，其義殊特，斯光普照諸來會者。無央數億眾菩薩集，諸天子等不可稱載。」

佛告舍利弗：「文殊師利威神所感，悉令集會。所以者何？是故文殊啟問如來毀伏魔場三昧之要，具足成就不可思議諸佛之法，名寂然空行，與善住意天子俱。」

舍利弗白佛言：「文殊師利不來會乎？何故不現？」

佛告舍利弗：「文殊師利降毀諸魔三昧正受，蔽魔宮殿，興大威變，詣如來所。」

於是文殊

【現代漢語翻譯】 現代漢語譯本 他們所依賴的， 那些被淫慾、憤怒和愚癡所困擾的人， 其本性清凈如虛空。 愚昧、黑暗和嗔恚的事情， 也都只是從妄想中產生。 進一步推究這些妄想， 也找不到它們存在的實在之處。 所有導師們所領悟的， 就是這樣的道理。 因此，有智慧的人， 是人群中的明眼人。 如果想要徹底探究， 諸佛的智慧之道， 就應當拋棄一切牽掛， 以及有為法的迷惑。 這些勇猛精進的人， 必定能夠成就至尊的佛道。 當時，這些化身菩薩說完這偈頌后，在場的聽眾中有兩萬二千人，都發起了無上正等正覺的意願；五百位比丘證得了無生、餘漏已盡的意解；三百位比丘尼獲得了法眼清凈；七千位優婆塞、七千位優婆夷、兩萬五千位諸天子，都遠離了塵垢，獲得了諸法法眼清凈；三百位菩薩證得了無所從來法忍（對諸法無生無滅的真理的領悟）；這個三千大千世界發生了六次震動，其大光明普照十方。 耆年舍利弗（佛陀的十大弟子之一，以智慧著稱）上前稟告佛陀說：『世尊，請問這是誰的威德？使得這個三千大千世界發生了六次震動，這些化身菩薩坐在交錯的樓閣蓮花之上，演說深奧微妙的佛法，其意義殊勝特別，這光明普照所有來參加法會的人。無數億的菩薩聚集，諸天子等也多得不可計數。』 佛陀告訴舍利弗：『這是文殊師利（智慧的象徵）的威神所感應，使得一切都如此。這是因為文殊師利向如來請教了摧毀魔障的三昧（禪定）的要義，他具足成就了不可思議的諸佛之法，名為寂然空行，與善住意天子一同前來。』 舍利弗稟告佛陀說：『文殊師利沒有來參加法會嗎？為什麼沒有顯現？』 佛陀告訴舍利弗：『文殊師利正在降伏摧毀諸魔的三昧正定中，遮蔽了魔宮，興起了大威神變化，正要來到如來這裡。』 這時，文殊師利...

【English Translation】 English version That which they rely on, Those who are afflicted by lust, anger, and delusion, Their original nature is pure like the void. Ignorance, darkness, and matters of hatred, All arise from thoughts as well. Further examining these thoughts, One cannot find where they truly exist. All the guides have understood, This is the truth. Therefore, the wise, Are the clear-sighted among people. If one wishes to thoroughly explore, The wisdom path of all Buddhas, One should abandon all attachments, And the delusions of conditioned phenomena. These courageous and diligent ones, Will surely achieve the supreme Buddhahood. At that time, after these transformation Bodhisattvas finished reciting the verses, among the audience, twenty-two thousand people all generated the aspiration for Anuttara-samyak-sambodhi (supreme enlightenment); five hundred Bhikkhus attained the understanding of no-birth and the exhaustion of all outflows; three hundred Bhikkhunis attained the pure Dharma eye; seven thousand Upasakas, seven thousand Upasikas, and twenty-five thousand Devas all became free from dust and defilements, and attained the pure Dharma eye regarding all dharmas; three hundred Bodhisattvas attained the Dharma-kshanti (acceptance of the truth of non-origination) from which nothing arises; this three-thousand great thousand world shook six times, and its great light illuminated all directions. The elder Shariputra (one of the Buddha's ten great disciples, known for his wisdom) stepped forward and said to the Buddha: 'World Honored One, whose power is this? That this three-thousand great thousand world shook six times, and these transformation Bodhisattvas are sitting on lotus flowers in interconnected pavilions, expounding the profound and subtle Dharma, whose meaning is extraordinary and special, and this light illuminates all those who have come to the assembly. Countless billions of Bodhisattvas have gathered, and the Devas are also too numerous to count.' The Buddha told Shariputra: 'This is due to the majestic power of Manjushri (symbol of wisdom), which causes all of this. This is because Manjushri asked the Tathagata about the essence of the Samadhi (meditative absorption) that destroys the demonic realms, and he has fully accomplished the inconceivable Dharma of all Buddhas, called the Tranquil Empty Practice, and he is coming together with the Deva Good-Dwelling-Mind.' Shariputra said to the Buddha: 'Has Manjushri not come to the assembly? Why has he not appeared?' The Buddha told Shariputra: 'Manjushri is currently in the Samadhi of subduing and destroying all demons, obscuring the demon palaces, and manifesting great miraculous transformations, and he is about to come to the Tathagata.' At this time, Manjushri...

降毀魔場三昧正受，應時三千大千世界百億魔宮一時皆蔽，不樂其處，各各懷懅。時魔波旬自見老耄羸頓，少氣拄杖而行，所有宮人婇女之等，亦復羸老。又見宮殿而復崩壞，暗暗冥冥不知東西。

時魔波旬即懷恐懼，衣毛為豎，心自念言：「此何變怪，令吾宮殿委頓乃爾？將死罪至，歸命壽終，天地遇災，劫被燒耶？」

時魔波旬棄除貢高，舍惡思想。

時文殊師利所化百億天子在交絡者，住諸魔前，謂魔波旬：「莫懷恐懼，汝等之身終無患難，有不退轉菩薩大士名文殊師利，威德殊絕，總攝十方，德過須彌，智超江海，慧越虛空。於今以是降毀魔場三昧正受，是其威神。」

諸天子等適宣此言，諸魔聞之，益懷恐懼，畏於文殊。諸魔宮殿尋時震動，諸魔波旬報化菩薩：「愿見救濟。」

答曰：「且安！勿懷恐懼。仁等當往至釋迦文佛所，如來至真，有無盡哀暢無極慈。假使眾生有大恐懼，慰沃仁慈，令無所畏。」

諸化菩薩適說此言，忽沒不現。

眾魔忻然，與諸交絡化座菩薩，僉共同心，往詣佛所，羸老拄杖，一時發音，前白佛言：「唯愿，大聖！救護我等，令得濟脫如此大患。寧得值遇百千億佛功德名稱，不為獨一文殊師利所見逼迫。所以者何？我等屬者，聞文

【現代漢語翻譯】 現代漢語譯本 當文殊師利菩薩進入降伏魔場的正定三昧時，三千大千世界中百億魔宮頓時都被遮蔽，魔眾不再喜歡待在那裡，各自心懷恐懼。 這時，魔王波旬（Māra Pāpīyas，魔王的名字）看到自己衰老體弱，氣力衰竭，需要拄著枴杖行走，他所有的宮女侍妾也都變得衰老。他還看到自己的宮殿正在崩塌，一片黑暗，分不清東西。 魔王波旬心中充滿恐懼，汗毛豎立，他自言自語道：『這是什麼怪事，讓我的宮殿如此衰敗？難道是死期將至，壽命終結，天地遭遇災難，世界要被燒燬了嗎？』 這時，魔王波旬拋棄了貢高我慢，捨棄了邪惡的思想。 這時，文殊師利菩薩所化現的百億天子，在交錯的寶座上，站在眾魔面前，對魔王波旬說：『不要恐懼，你們的身體不會有任何災難。有一位不退轉的菩薩大士，名叫文殊師利（Mañjuśrī，菩薩名），他的威德殊勝絕倫，統攝十方，德行超越須彌山（Sumeru，佛教中的聖山），智慧超越江海，慧力超越虛空。他現在正以降伏魔場的正定三昧，展現他的威神之力。』 眾天子剛說完這些話，眾魔聽到后，更加恐懼，畏懼文殊師利菩薩。魔宮隨即震動，魔王波旬向化現的菩薩求救：『希望您能救濟我們。』 化現的菩薩回答說：『請安心！不要恐懼。你們應當前往釋迦牟尼佛（Śākyamuni Buddha，佛教創始人）那裡，如來是至真之人，擁有無盡的慈悲和無限的愛。即使眾生有極大的恐懼，他也會用慈悲來安慰，使他們不再畏懼。』 化現的菩薩剛說完這些話，就忽然消失不見。 眾魔欣喜若狂，與那些交錯寶座上的化現菩薩一起，同心同德，前往佛陀所在之處。他們拄著枴杖，衰老體弱，同時發出聲音，向前稟告佛陀說：『唯愿大聖！救護我們，讓我們從如此大的災難中解脫。我們寧願遇到百千億佛的功德名號，也不願被文殊師利菩薩一人所逼迫。這是為什麼呢？我們這些眷屬，聽到文殊師利菩薩的名字，就感到恐懼，更何況是見到他呢？』

【English Translation】 English version When Mañjuśrī Bodhisattva entered the Samadhi of Subduing the Māra Field, the hundred billion Māra palaces in the three thousand great thousand worlds were instantly obscured. The Māras no longer enjoyed being there, and each felt fear. At that time, Māra Pāpīyas (the name of the demon king) saw that he was old and weak, his strength depleted, and he needed to walk with a cane. All his palace women and concubines had also become old. He also saw that his palace was collapsing, and it was dark, and he could not distinguish east from west. Māra Pāpīyas was filled with fear, his hair stood on end, and he said to himself, 'What is this strange event that has caused my palace to decay so much? Is it that death is approaching, my life is ending, the heavens and earth are encountering disaster, and the world is about to be burned?' At this time, Māra Pāpīyas abandoned his arrogance and discarded his evil thoughts. At this time, the hundred billion heavenly sons transformed by Mañjuśrī Bodhisattva, standing on the intertwined thrones, stood before the Māras and said to Māra Pāpīyas, 'Do not be afraid, there will be no harm to your bodies. There is a Bodhisattva Mahāsattva who does not regress, named Mañjuśrī (the name of the Bodhisattva), whose power and virtue are extraordinary, encompassing the ten directions. His virtue surpasses Mount Sumeru (a sacred mountain in Buddhism), his wisdom surpasses the rivers and seas, and his wisdom surpasses the void. He is now using the Samadhi of Subduing the Māra Field to display his divine power.' As soon as the heavenly sons finished speaking, the Māras, upon hearing this, became even more fearful, dreading Mañjuśrī Bodhisattva. The Māra palaces immediately shook, and Māra Pāpīyas asked the transformed Bodhisattvas for help, saying, 'We hope you can save us.' The transformed Bodhisattvas replied, 'Please be at ease! Do not be afraid. You should go to Śākyamuni Buddha (the founder of Buddhism). The Tathāgata is the most truthful one, possessing endless compassion and boundless love. Even if sentient beings have great fear, he will comfort them with compassion, so that they will no longer be afraid.' As soon as the transformed Bodhisattvas finished speaking, they suddenly disappeared. The Māras were overjoyed, and together with the transformed Bodhisattvas on the intertwined thrones, they went to where the Buddha was. They leaned on their canes, old and weak, and spoke in unison, reporting to the Buddha, 'We beseech you, Great Sage! Protect us and deliver us from this great calamity. We would rather encounter the merit and names of hundreds of billions of Buddhas than be oppressed by Mañjuśrī Bodhisattva alone. Why is this? We, his retinue, feel fear upon hearing the name of Mañjuśrī Bodhisattva, let alone seeing him?'

殊名，尋即恐懼，不能自安，畏亡身命。」

佛告諸魔：「如仁所言，億百千佛所益眾生，不及文殊之所開化，各各勸導無央數眾令得解脫。所以者何？汝等未聞億百千佛功德名號，雖遭惱患，心懷恐懼。因一文殊之所興變，所難益甚。」

諸魔白佛：「我等羞慚此羸老身，今從世尊自歸加哀，愿複本形，挍飾天服。」

佛告諸魔：「且待須臾！文殊師利如是來至，當脫斯等如此眾難。」

於是文殊安隱庠序，與無央數諸天子等，百千那術眷屬圍繞，不可稱計天龍鬼神、阿須倫、迦留羅、真陀羅、摩睺勒，億百兆載無量菩薩，其數無限，前後導從，鼓百千樂，雨眾名香，青蓮紅黃白華，清凈莊嚴，無極威變，見莫不歡，俱往詣佛，稽首足下，繞佛三匝，退坐一面。

於時世尊告文殊曰：「仁且正受，以降毀魔，而三昧矣！」

文殊白佛：「唯當從教。」

世尊又問：「以何方宜，而從如來聽受此定？又何久如成此三昧？」

文殊白曰：「唯然，大聖！我未發無上正真道意時，聞此定名，尋時則成是三昧矣！」

又問文殊：「所從聞是三昧定者，其號何等如來？」

文殊白佛：「乃往過去久遠世時，越過江河沙不可計會阿僧祇劫，爾時有佛，號意華香如

【現代漢語翻譯】 現代漢語譯本： 『聽到文殊菩薩的名字，我們立刻感到恐懼，無法安定，害怕失去生命。』 佛陀告訴眾魔：『正如你們所說，億百千佛所利益的眾生，也比不上文殊菩薩所開化的，他勸導無數眾生獲得解脫。這是為什麼呢？你們沒有聽聞億百千佛的功德名號，即使遭遇苦惱，心中也懷有恐懼。而文殊菩薩所引發的變化，所帶來的利益更為深遠。』 眾魔對佛說：『我們為這衰弱老邁的身體感到羞愧，現在從世尊這裡皈依，懇請您慈悲，讓我們恢復原來的形貌，穿上天界的服飾。』 佛陀告訴眾魔：『暫且等待片刻！文殊師利菩薩即將到來，他會解除你們的這些苦難。』 這時，文殊菩薩安詳地緩緩而來，與無數的天子等，以及百千那由他（那由他：數量單位，表示極大的數目）眷屬圍繞，還有不可計數的諸天、龍、鬼神、阿修羅（阿修羅：一種神道生物）、迦樓羅（迦樓羅：一種神鳥）、緊那羅（緊那羅：一種天神）、摩睺羅伽（摩睺羅伽：一種天神），以及億百兆載無量的菩薩，數量無限，前後引導跟隨，奏響百千種樂器，降下各種名香，以及青蓮、紅蓮、黃蓮、白蓮等清凈莊嚴的鮮花，展現出無上的威德變化，見到的人無不歡喜。他們一同前往佛陀所在之處，向佛陀頂禮，繞佛三圈，然後退坐在一旁。 這時，世尊告訴文殊菩薩：『你應當正受此定，以降伏毀壞的魔，進入三昧！』 文殊菩薩對佛說：『我當遵從教誨。』 世尊又問：『以何種方便，才能從如來這裡聽受此定？又需要多久才能成就此三昧？』 文殊菩薩回答說：『是的，大聖！我未發無上正真道意時，聽到此定的名字，立刻就成就了此三昧！』 又問文殊菩薩：『你從哪裡聽聞此三昧定？那位如來的名號是什麼？』 文殊菩薩對佛說：『在過去久遠世時，超越了恒河沙數不可計數阿僧祇劫（阿僧祇劫：極長的時間單位），那時有一尊佛，號為意華香如來（意華香如來：佛名）。』

【English Translation】 English version: 'Upon hearing the name of Manjushri, we immediately feel fear, cannot find peace, and are afraid of losing our lives.' The Buddha told the demons, 'As you have said, the beings benefited by hundreds of thousands of millions of Buddhas cannot compare to those enlightened by Manjushri, who guides countless beings to liberation. Why is this so? You have not heard the names of the merits of hundreds of thousands of millions of Buddhas, and even when encountering suffering, you harbor fear. However, the transformations brought about by Manjushri are far more profound and beneficial.' The demons said to the Buddha, 'We are ashamed of these weak and aged bodies. Now, we take refuge in the World Honored One and beg for your compassion to restore our original forms and to wear our heavenly garments.' The Buddha told the demons, 'Wait a moment! Manjushri will arrive soon, and he will relieve you of these sufferings.' At that moment, Manjushri arrived peacefully and slowly, surrounded by countless celestial beings and hundreds of thousands of nayutas (nayuta: a unit of large numbers) of attendants, as well as countless devas, dragons, ghosts, asuras (asura: a type of demigod), garudas (garuda: a mythical bird), kinnaras (kinnara: a celestial musician), mahoragas (mahoraga: a serpent deity), and hundreds of millions of trillions of countless bodhisattvas. Their numbers were infinite, leading and following, playing hundreds of thousands of musical instruments, raining down various fragrant scents, and pure and adorned flowers such as blue lotuses, red lotuses, yellow lotuses, and white lotuses, displaying boundless majestic transformations. All who saw them were filled with joy. They all went to where the Buddha was, bowed at his feet, circumambulated him three times, and then retreated to sit on one side. At this time, the World Honored One said to Manjushri, 'You should rightly receive this samadhi to subdue and destroy the demons, and enter into samadhi!' Manjushri said to the Buddha, 'I shall follow your teachings.' The World Honored One then asked, 'By what means can one receive this samadhi from the Tathagata? And how long does it take to achieve this samadhi?' Manjushri replied, 'Yes, Great Sage! When I had not yet generated the intention for the unsurpassed, true, and right path, upon hearing the name of this samadhi, I immediately achieved this samadhi!' Then he asked Manjushri, 'From whom did you hear of this samadhi? What is the name of that Tathagata?' Manjushri said to the Buddha, 'In the distant past, countless kalpas (kalpa: an extremely long period of time) beyond the sands of the Ganges River, there was a Buddha named Intent Flower Fragrance Tathagata (Intent Flower Fragrance Tathagata: name of a Buddha).'

來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，彼時演斯三昧行品。我身爾時從得聞是降毀魔場三昧慧音。」

佛問文殊：「何謂三昧慧音？其意華香如來所宣。」

文殊白佛：「菩薩有二十事，而用逮得降毀魔場三昧定意。」

「何謂二十？」

文殊白佛：「於是菩薩：一、毀貪淫，滅其欲心。二、毀瞋恚，除瑕穢心。三、毀愚癡，去闇冥心。四、毀憍慢，而舍懷恨。五、毀瞋怒，不懷惱熱。六、舍眾想及諸邪見。七、棄多念所生受事及與放舍。八、離所有及無所有。九、越斷滅計常。十、毀陰種諸入四大。十一、其心不著三界。十二、遠聲聞心。十三、釋緣覺意。十四、刈嫉妒貪余。十五、遠毀戒、違禁之難。十六、斷斗諍不可之事。十七、翦懈怠、猶豫。十八、拔諸放逸憒亂之意。十九、勖勉邪智不正之事。二十、降伏塵勞愛慾結網。是二十事菩薩所行逮是三昧。」

文殊白佛：「菩薩復有四事，逮是三昧。何謂四？一、所行立心，清凈調和。二、志性柔軟而無諂飾。三、入深法忍，心不起滅。四、所有施未曾愛吝。是為四。

「復有四法，逮是三昧。何謂四？一、行至誠，不懷欺詐。二、習閑居寂寞之行。三、啟受經典，諷誦諸

【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）、至真（Arhat）、等正覺（Samyak-sambuddha）、明行成為（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta deva-manusyanam）、天人師（Buddha bhagavati），號佛（Buddha）、世尊（Bhagavan），彼時演說此三昧行品。我身那時從聽聞此降伏魔場三昧的智慧之音。 佛問文殊：『何謂三昧的智慧之音？其意如意華香如來所宣說。』 文殊對佛說：『菩薩有二十件事，用來獲得降伏魔場三昧的禪定之意。』 『何謂二十？』 文殊對佛說：『於是菩薩：一、捨棄貪慾，滅除其慾望之心。二、捨棄嗔恚，去除瑕疵污穢之心。三、捨棄愚癡，去除黑暗矇昧之心。四、捨棄驕慢，從而捨棄懷恨。五、捨棄嗔怒，不懷惱熱。六、捨棄各種雜念和各種邪見。七、拋棄由多念所產生的感受和放縱。八、遠離所有和無所有。九、超越斷滅和常有的計較。十、捨棄陰、種、諸入、四大。十一、其心不執著於三界。十二、遠離聲聞之心。十三、放下緣覺之意。十四、割除嫉妒和貪婪。十五、遠離毀戒和違禁的困難。十六、斷絕爭鬥和不可為之事。十七、剪除懈怠和猶豫。十八、拔除各種放逸和憒亂之意。十九、勉勵捨棄邪智和不正之事。二十、降伏塵勞愛慾的束縛。這二十件事是菩薩所行，用來獲得此三昧。』 文殊對佛說：『菩薩還有四件事，可以獲得此三昧。何謂四？一、所行所立之心，清凈調和。二、志向柔和而沒有諂媚虛飾。三、進入深法忍，心中不起生滅。四、所有佈施，未曾有愛惜吝嗇。這就是四。』 『還有四法，可以獲得此三昧。何謂四？一、行為至誠，不懷欺詐。二、修習閑居寂寞之行。三、開啟接受經典，諷誦各種

【English Translation】 English version: The Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Those Who Can Be Tamed), Shasta deva-manusyanam (Teacher of Gods and Humans), Buddha bhagavati (The Blessed Buddha), called Buddha (Enlightened One), Bhagavan (Lord), at that time expounded this Samadhi Practice Chapter. At that time, I heard the wisdom sound of this Samadhi of Subduing the Demonic Realm. The Buddha asked Manjushri: 'What is the wisdom sound of Samadhi? Its meaning is as declared by the Tathagata, the Wish-Fulfilling Flower Fragrance.' Manjushri said to the Buddha: 'Bodhisattvas have twenty things by which they attain the meditative intention of the Samadhi of Subduing the Demonic Realm.' 'What are the twenty?' Manjushri said to the Buddha: 'Thus, a Bodhisattva: First, abandons greed and lust, extinguishing their desire. Second, abandons anger, removing the defiled mind. Third, abandons ignorance, removing the dark and obscured mind. Fourth, abandons arrogance, thus abandoning resentment. Fifth, abandons wrath, not harboring vexation. Sixth, abandons all thoughts and all wrong views. Seventh, discards the feelings and indulgences arising from many thoughts. Eighth, is detached from both existence and non-existence. Ninth, transcends the calculations of annihilation and permanence. Tenth, abandons the aggregates, seeds, entrances, and the four great elements. Eleventh, their mind is not attached to the three realms. Twelfth, is distant from the mind of a Sravaka (Hearer). Thirteenth, releases the intention of a Pratyekabuddha (Solitary Buddha). Fourteenth, cuts off jealousy and greed. Fifteenth, is distant from the difficulties of breaking precepts and violating prohibitions. Sixteenth, cuts off strife and impossible actions. Seventeenth, cuts off laziness and hesitation. Eighteenth, uproots all the intentions of indulgence and confusion. Nineteenth, strives to abandon wrong knowledge and improper actions. Twentieth, subdues the bonds of worldly defilements and desires. These twenty things are what a Bodhisattva practices to attain this Samadhi.' Manjushri said to the Buddha: 'Bodhisattvas also have four things by which they attain this Samadhi. What are the four? First, the mind in its actions and establishment is pure and harmonious. Second, the will is gentle and without flattery or deceit. Third, enters into deep forbearance of the Dharma, with no arising or ceasing in the mind. Fourth, in all giving, there is never any love or stinginess. These are the four.' 'There are also four dharmas by which one attains this Samadhi. What are the four? First, acting with sincerity, not harboring deceit. Second, practicing the conduct of dwelling in solitude and quiet. Third, opening to receive the scriptures, reciting all kinds of

法。四、究竟諸行，棄捐非義。是為四。

「菩薩復有四事，何謂四？一、親近善友。二、限知止足。三、精思獨處。四、不在憒鬧。是為四。

「菩薩復有四事逮是三昧。何謂為四？一、心不樂聲聞。二、舍緣覺意。三、志菩薩道。四、逮得法忍。是為四。

「復有四法逮是三昧，何謂為四？一、修空法，不計有人。二、尊無想，舍眾悕望。三、無放逸，除諸所愿。四、知足悅，棄一切有。是為四。

「復有四法，逮是三昧。何謂為四？一、周旋無量生死之難。二、等療一切眾生之類。三、常一心唯念應時。四、無馳騁度于彼岸。

「唯愿，世尊！意華香如來、至真、等正覺，說是三昧行音。爾時從彼聞是三昧。其佛去後，次復有佛，號明珠日月光曜，因其如來成是三昧。」

說是毀伏魔場三昧時，彼眾會中一萬菩薩，如是色像感動變化，悉得無所從生法忍。

「于舍利弗，所志云何？於是三千大千世界獨有是變，降諸魔乎？勿作斯觀。所以者何？十方一切江河沙等諸佛剎土，諸魔波旬求人便者，皆遇此難不得自在，悉文殊師利之所建立。」

爾時世尊告文殊曰：「仁當舍置所建威神，當使諸魔還複本形、天上服飾。」

爾時文殊告諸魔曰：「諸賢者等，

實為惡穢此身服乎？」

報曰：「實爾。」

文殊答曰：「汝等宜當厭貪慾事，不住三界。」

諸魔報曰：「唯當從命。善哉，文殊！愿加威神，令我等脫如是形類威儀服飾。」

文殊師利尋舍威變，療諸天人及諸玉女，使其形體平復如故，衣被光澤，威神巍巍。文殊師利告于諸魔：「諸仁欲知其眼受而懷思想，眼有所著則為眼根，因思想眼，言是我所。依猗于眼，因生於眼，眼之所趣，目為心候，還護其眼，舉眼下眼，則是汝等之境界也，為造魔業。耳、鼻、口、身、意亦復如是。假使有眼而無所著，耳無所聽，鼻香口味，身更心法，悉無所著，非汝部界，不同勞侶，無力不樂，則無魔業亦無影響。又復卿等，自計吾我，隨念有身，緣趣此患。卿等何因，處於眾會？欲得寂然，未之有也。」

文殊師利應時于彼，為魔眷屬解說經典，使一萬魔，皆發無上正真道意，八萬四千魔遠塵離垢，諸女得法眼凈。其餘眾魔各歸宮殿，皆共舉聲，悉稱：「萬歲！吾等已脫于大恐懼！」◎

◎於是文殊師利告逮法忍諸魔眷屬：「卿等何故不各歸宮？」

諸魔報曰：「吾等於今，忽然不復見己身宅，何況當復見魔宮殿自然常住？」

又問：「汝等宮殿為在何所？」

諸魔報

【現代漢語翻譯】 現代漢語譯本：'這身體實際上是污穢的，你們還穿著它嗎？' 魔眾回答說：'確實如此。' 文殊菩薩回答說：'你們應當厭惡貪慾之事，不要執著於三界。' 眾魔回答說：'我們願意聽從您的教誨。善哉，文殊菩薩！愿您加持神力，使我們脫離這種形貌、威儀和服飾。' 文殊師利菩薩隨即捨棄威嚴的變化，醫治了諸天人以及眾玉女，使他們的形體恢復如初，衣著光鮮，威儀莊嚴。文殊師利菩薩告訴眾魔：'諸位想知道眼睛如何感受併產生思想嗎？眼睛有所執著就成為眼根，因為思想眼睛，就說這是我的。依附於眼睛，因眼睛而生，眼睛所趨向的，被認為是心的使者，反而守護著眼睛，舉眼下眼，這就是你們的境界，是造作魔業。耳朵、鼻子、嘴巴、身體、意念也是如此。假使有眼睛卻無所執著，耳朵無所聽聞，鼻子不貪香味，身體不貪觸感，意念不執著於法，一切都無所執著，那就不是你們的管轄範圍，與你們不是同伴，你們無力使他們不快樂，這樣就沒有魔業，也沒有影響。而且你們，自認為有我，隨著念頭而有身體，因此招致這種禍患。你們因為什麼原因，聚集在這裡？想要得到寂靜，是不可能的。' 文殊師利菩薩隨即在那裡，為魔的眷屬們解說經典，使一萬魔都發起了無上正真道的心意，八萬四千魔遠離塵垢，眾玉女得到了法眼清凈。其餘的眾魔各自回到宮殿，都一起高聲稱讚：'萬歲！我們已經脫離了巨大的恐懼！' 於是文殊師利菩薩告訴得到法忍的眾魔眷屬：'你們為什麼不各自回到宮殿呢？' 眾魔回答說：'我們現在，忽然看不見自己的住所了，更何況還能看見魔宮殿自然常住呢？' 文殊菩薩又問：'你們的宮殿在什麼地方呢？' 眾魔回答說：

【English Translation】 English version: 'Is this body, in reality, foul and impure, what you are wearing?' The demons replied, 'Indeed it is.' Manjushri answered, 'You should be disgusted with the matters of desire and not dwell in the three realms.' The demons replied, 'We will obey your command. Well done, Manjushri! May you add your divine power, so that we may be freed from this form, demeanor, and attire.' Manjushri immediately relinquished his majestic transformation, healed the gods, humans, and jade maidens, restoring their forms to their original state, their clothing radiant, and their majesty awe-inspiring. Manjushri told the demons, 'Do you wish to know how the eyes perceive and generate thoughts? When the eyes are attached, they become the eye faculty. Because of thinking about the eyes, one says, 'This is mine.' Relying on the eyes, arising from the eyes, what the eyes are drawn to is considered the messenger of the mind. Instead, they protect the eyes. Raising and lowering the eyes, this is your realm, creating demonic karma. The ears, nose, mouth, body, and mind are the same. If one has eyes but is not attached, ears that do not listen, a nose that does not crave fragrance, a body that does not crave touch, and a mind that is not attached to dharmas, then there is no attachment. That is not your domain, not your companions. You have no power to make them unhappy. Thus, there is no demonic karma and no influence. Moreover, you consider yourselves to have a self, and with each thought, you have a body, thus inviting this suffering. Why are you gathered here? To seek tranquility is impossible.' Manjushri then, at that very place, explained the scriptures to the demon retinue, causing ten thousand demons to generate the intention for the unsurpassed, true, and correct path. Eighty-four thousand demons were freed from dust and defilement, and the jade maidens attained the pure Dharma eye. The remaining demons returned to their palaces, all together raising their voices, proclaiming, 'Long live! We have escaped from great fear!' Then Manjushri told the demon retinue who had attained forbearance of the Dharma, 'Why do you not each return to your palaces?' The demons replied, 'Now, we suddenly cannot see our own dwellings, let alone see the demon palaces that are naturally permanent?' He then asked, 'Where are your palaces?' The demons replied,

曰：「一切諸法無主、無念，是為諸法之宮殿，空無想愿，諸法恍惚乃為宮殿，于彼無往亦無來者。」

耆年迦葉前白佛言：「文殊師利！彼殿來乎？我等欲見所從菩薩。所以者何？此正士等難可值遇。」

佛告文殊：「汝當現此十方世界諸來菩薩會忍土者，今諸眾會皆共渴仰，欲得見之。」

文殊師利應時告諸法倫菩薩、法住菩薩、若干辯菩薩、得大勢菩薩、柔軟音菩薩、滅眾惡菩薩、寂然菩薩、選擇菩薩、法王菩薩、懷音菩薩，悉告此等諸菩薩眾：「汝族姓子一切菩薩，各當自現其身宮殿，各自顯示所處佛土本之形體。」

文殊師利適發此言，諸菩薩眾尋時奉命，從三昧起各現本體：或有菩薩其身高大如須彌山，或有菩薩其身高長三百二十萬里，或二百八十萬里，或二百四十萬里，或二百萬里，或百六十萬里，或百二十萬里，或八十萬里，或四十萬里，或三十六萬里，或三十二萬里，或二十八萬里，或二十四萬里，或二十萬里，或十六萬里，或十二萬里，或八萬里，或四萬里，或三萬六千里，或三萬二千里，或二萬八千里，或二萬四千里，或二萬里，或萬六千里，或萬二千里，或八千里，或四千里，或三千六百里，或三千二百里，或二千八百里，或二千四百里，或二千里，或千六百里，

【現代漢語翻譯】 現代漢語譯本：他們說：『一切諸法沒有主宰，沒有念頭，這就是諸法的宮殿，空無所想，沒有願望，諸法恍惚不定，才是宮殿，在那裡沒有來也沒有去。』 耆年迦葉（Mahākāśyapa）上前對佛說：『文殊師利（Mañjuśrī）！那宮殿是從哪裡來的？我們想見見那些從那裡來的菩薩。為什麼呢？因為這些正士很難遇到。』 佛告訴文殊：『你應該讓這些從十方世界來到娑婆世界（Sahā）的菩薩們顯現出來，現在所有的大眾都渴望見到他們。』 文殊師利立刻告訴諸法倫菩薩（Dharmacakra Bodhisattva）、法住菩薩（Dharmasthiti Bodhisattva）、若干辯菩薩（Nānāvāda Bodhisattva）、得大勢菩薩（Mahāsthāmaprāpta Bodhisattva）、柔軟音菩薩（Mṛdughoṣa Bodhisattva）、滅眾惡菩薩（Sarvapāpajaha Bodhisattva）、寂然菩薩（Śānta Bodhisattva）、選擇菩薩（Vikalpa Bodhisattva）、法王菩薩（Dharmarāja Bodhisattva）、懷音菩薩（Garbhasvara Bodhisattva）等所有菩薩：『你們這些善男子，所有菩薩，都應當各自顯現自己的宮殿，各自顯示自己所處的佛土的本來形體。』 文殊師利剛說完這些話，諸位菩薩立刻遵命，從三昧（samādhi）中起身，各自顯現本體：有的菩薩身高如須彌山（Sumeru），有的菩薩身高三百二十萬里，有的二百八十萬里，有的二百四十萬里，有的二百萬里，有的一百六十萬里，有的一百二十萬里，有的八十萬里，有的四十萬里，有的三十六萬里，有的三十二萬里，有的二十八萬里，有的二十四萬里，有的二十萬里，有的十六萬里，有的十二萬里，有的八萬里，有的四萬里，有的三萬六千里，有的三萬二千里，有的二萬八千里，有的二萬四千里，有的二萬里，有的一萬六千里，有的一萬二千里，有的八千里，有的四千里，有的三千六百里，有的三千二百里，有的二千八百里，有的二千四百里，有的二千里，有的一千六百里，

【English Translation】 English version: They said, 'All dharmas are without a master, without thought; this is the palace of all dharmas. Empty of thought and desire, the fleeting nature of dharmas is the palace, where there is neither going nor coming.' The venerable Mahākāśyapa approached the Buddha and said, 'Mañjuśrī! From where does that palace come? We wish to see the Bodhisattvas who came from there. Why? Because these righteous ones are difficult to encounter.' The Buddha told Mañjuśrī, 'You should reveal the Bodhisattvas who have come from the ten directions to this Sahā world. Now, all the assembly is yearning to see them.' Mañjuśrī immediately addressed the Bodhisattvas such as Dharmacakra Bodhisattva, Dharmasthiti Bodhisattva, Nānāvāda Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Mṛdughoṣa Bodhisattva, Sarvapāpajaha Bodhisattva, Śānta Bodhisattva, Vikalpa Bodhisattva, Dharmarāja Bodhisattva, and Garbhasvara Bodhisattva, saying to all these Bodhisattvas, 'You sons of good families, all Bodhisattvas, should each manifest your own palace, and each display the original form of the Buddha-land where you dwell.' As soon as Mañjuśrī spoke these words, the Bodhisattvas immediately obeyed the command, arose from samādhi, and each manifested their original form: some Bodhisattvas were as tall as Mount Sumeru, some were 3.2 million li tall, some 2.8 million li, some 2.4 million li, some 2 million li, some 1.6 million li, some 1.2 million li, some 800,000 li, some 400,000 li, some 360,000 li, some 320,000 li, some 280,000 li, some 240,000 li, some 200,000 li, some 160,000 li, some 120,000 li, some 80,000 li, some 40,000 li, some 36,000 li, some 32,000 li, some 28,000 li, some 24,000 li, some 20,000 li, some 16,000 li, some 12,000 li, some 8,000 li, some 4,000 li, some 3,600 li, some 3,200 li, some 2,800 li, some 2,400 li, some 2,000 li, some 1,600 li,

或千二百里，或八百里，或七百六十里，或七百二十里，或六百八十里，或六百四十里，或六百里，或三百六十里，或三百二十里，或二百八十里，或二百四十里，或二百里，或百六十里，或百二十里，或八十里，或四十里，或三十六里，或三十二里，或二十八里，或二十四里，或二十里，或十六里，或十二里，或八里，或四里，或有身長短如此，忍界人身無異。諸菩薩等其身如是，高廣長短，各各別異。爾時於此三千大千世界，諸會充滿無如毛厘空缺之處，諸尊神妙，高節慧明，菩薩大士卓然有異，功德巍巍，無以為喻。

其諸菩薩身所演光，徹照十方不可計數百千佛土。爾時世尊以佛莊嚴三昧正受，適興此定。尋時忍界自然變現不可稱數若干華蓋，以其無限百千妓樂各唱其音，挍飾幢幡繒彩無量莊嚴佛土，靡不煌煌如日如月。諸菩薩眾從紫金剎來至此者，睹是佛剎如黃金色；其從白銀佛剎來者，悉現銀色；其從水精佛剎來者，見此佛土悉水精色；其從琉璃佛剎來者，睹此忍界悉琉璃色；其從車𤦲佛剎來者，見此忍土悉車𤦲色；其從馬瑙佛剎來者，見是佛土悉馬瑙色；其從名香佛剎來者，見是佛土悉香合成；其從好華佛剎來者，但見諸華；從寶剎來者，但見眾寶，或從七寶，或從六寶，或從五寶，或從四寶，

【現代漢語翻譯】 現代漢語譯本 有的菩薩身長一千二百里，有的八百里，有的七百六十里，有的七百二十里，有的六百八十里，有的六百四十里，有的六百里，有的三百六十里，有的三百二十里，有的二百八十里，有的二百四十里，有的二百里，有的百六十里，有的百二十里，有的八十里，有的四十里，有的三十六里，有的三十二里，有的二十八里，有的二十四里，有的二十里，有的十六里，有的十二里，有的八里，有的四里。忍界（指我們所處的世界）的人身長短沒有這麼大的差異。諸位菩薩的身形就是這樣，高矮長短，各不相同。當時，在這三千大千世界（佛教宇宙觀中的一個宇宙單位）里，所有集會的地方都擠滿了菩薩，沒有一絲空隙，諸位尊神都神妙無比，高尚有節，智慧明亮，菩薩大士們更是卓越不凡，功德巍峨，無法比喻。 這些菩薩們身上發出的光芒，能夠徹照十方不可計數的百千佛土。當時，世尊（指釋迦牟尼佛）以佛莊嚴三昧（一種禪定狀態）進入正定，剛剛進入這種禪定。隨即，忍界自然顯現出不可稱數的各種華蓋，伴隨著無數百千種伎樂各自演奏著美妙的音樂，裝飾著幢幡繒彩，無量莊嚴著佛土，處處都光輝燦爛，如同日月一般。從紫金剎（佛土名）來到這裡的菩薩們，看到這個佛土呈現黃金色；從白銀佛剎來的，都看到這裡呈現銀色；從水精佛剎來的，看到這個佛土呈現水精色；從琉璃佛剎來的，看到這個忍界呈現琉璃色；從車𤦲（一種寶石）佛剎來的，看到這個忍土呈現車𤦲色；從馬瑙（瑪瑙）佛剎來的，看到這個佛土呈現馬瑙色；從名香佛剎來的，看到這個佛土由香氣構成；從好華佛剎來的，只看到各種鮮花；從寶剎來的，只看到各種寶物，有的來自七寶，有的來自六寶，有的來自五寶，有的來自四寶。

【English Translation】 English version Some Bodhisattvas have bodies that are twelve hundred 'li' (a Chinese unit of distance), some eight hundred 'li', some seven hundred and sixty 'li', some seven hundred and twenty 'li', some six hundred and eighty 'li', some six hundred and forty 'li', some six hundred 'li', some three hundred and sixty 'li', some three hundred and twenty 'li', some two hundred and eighty 'li', some two hundred and forty 'li', some two hundred 'li', some one hundred and sixty 'li', some one hundred and twenty 'li', some eighty 'li', some forty 'li', some thirty-six 'li', some thirty-two 'li', some twenty-eight 'li', some twenty-four 'li', some twenty 'li', some sixteen 'li', some twelve 'li', some eight 'li', some four 'li'. The human bodies in the 'Ren Jie' (the world of endurance, referring to our world) do not have such great differences in length. The bodies of the Bodhisattvas are like this, with varying heights and lengths. At that time, in this three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), all the gatherings were filled with Bodhisattvas, without any empty space. All the venerable deities were wonderfully divine, noble and principled, wise and bright. The great Bodhisattvas were even more outstanding, with majestic merits, beyond comparison. The light emitted from the bodies of these Bodhisattvas illuminates countless hundreds of thousands of Buddha lands in the ten directions. At that time, the World Honored One (referring to Shakyamuni Buddha) entered into the 'Buddha Adornment Samadhi' (a state of meditative concentration), having just entered this state. Immediately, the 'Ren Jie' naturally manifested countless various canopies, accompanied by countless hundreds of thousands of musical instruments each playing beautiful music, decorating banners and streamers, immeasurably adorning the Buddha lands, everywhere shining brightly like the sun and moon. Those Bodhisattvas who came from the 'Zijin Cha' (a Buddha land name) saw this Buddha land as golden in color; those who came from the Silver Buddha land all saw it as silver; those who came from the Crystal Buddha land saw this Buddha land as crystal; those who came from the Lapis Lazuli Buddha land saw this 'Ren Jie' as lapis lazuli; those who came from the 'Chequ' (a type of gemstone) Buddha land saw this 'Ren Tu' as 'chequ'; those who came from the Agate Buddha land saw this Buddha land as agate; those who came from the Fragrant Buddha land saw this Buddha land as composed of fragrance; those who came from the Beautiful Flower Buddha land only saw various flowers; those who came from the Treasure land only saw various treasures, some from seven treasures, some from six treasures, some from five treasures, some from four treasures.

或從三寶，或從二寶世界來者，詣此忍土，見此佛土長廣短狹眾寶琦異，強劣好醜如本佛土。時諸菩薩，各自憶念住本佛土，是等一切見釋迦文如來至真形像被服，各如本土諸佛像貌，威儀禮節教授法則飲食，等無差特。

彼一菩薩不見他菩薩土地莊嚴，但睹本剎，舉聲稱曰：「此土紫金。」二菩薩曰：「此土白銀。」各各所游清凈之行，各自驚喜，怪未曾有。磬揚大音，而嗟嘆之：「諸佛世界難及難及，而不可逮，德遍十方永不可逮。」

文殊師利應時告曰：「諸族姓子！此事無奇。所以者何？一切諸佛皆為一佛，一切諸剎皆為一剎，一切眾生悉為一神，一切諸法悉為一法，是一定故，故名曰一，亦非定一，亦非若干。」文殊師利舉其要義，不以多言，即從座起，偏出右肩，右膝著地，叉手白佛：「愿欲所問，若見聽者，乃敢自陳。」

佛言：「恣所欲問，如來當決，所懷疑結，令心歡然。」

文殊則問：「何謂菩薩義所歸乎？」

佛告文殊：「曉了諸法，靡不通暢，故曰菩薩。」

又問：「何謂菩薩曉了諸法？」

佛言：「菩薩曉了眼、耳、鼻、口、身、心無有弊礙。何謂曉了六情事者？曉了于眼，則本凈空，耳、鼻、口、身、意亦復如是，悉空本凈，不自想念我曉

{ "translations": [ "現代漢語譯本：或者從三寶（佛、法、僧）世界，或者從二寶（佛、法）世界來的菩薩們，來到這個娑婆世界，看到這個佛土的廣闊、狹小、以及各種珍寶的奇異，以及強弱好醜都和他們原本的佛土一樣。這時，菩薩們各自回憶起自己所住的佛土，他們看到釋迦牟尼如來至真的形像和服飾，都和他們各自佛土的佛像的樣貌、威儀禮節、教授法則、飲食等完全沒有差別。", "其中一位菩薩看不到其他菩薩所見到的國土莊嚴，只看到自己本來的剎土，於是高聲說道：『這個國土是紫金色的。』另一位菩薩說：『這個國土是白銀色的。』他們各自在自己所行的清凈之行中，各自感到驚喜，覺得從未有過。他們敲響法器，發出巨大的聲音，感嘆道：『諸佛的世界難以企及，難以到達，他們的功德遍佈十方，永遠無法企及。』", "文殊師利菩薩這時迴應說：『各位善男子！這件事沒有什麼奇怪的。為什麼呢？因為一切諸佛都是一佛，一切諸剎都是一剎，一切眾生都是一個神識，一切諸法都是一法，這是確定的，所以稱為一，但也不是固定的一，也不是若干。』文殊師利菩薩舉出要義，沒有多說，就從座位上站起來，露出右肩，右膝跪地，合掌對佛說：『我想要請問，如果得到允許，我才敢陳述。』", "佛說：『你儘管問，如來會為你解答，消除你的疑惑，使你心生歡喜。』", "文殊菩薩就問：『菩薩的意義最終歸於何處呢？』", "佛告訴文殊：『通曉一切諸法，沒有不通達的，所以稱為菩薩。』", "又問：『什麼是菩薩通曉一切諸法呢？』", "佛說：『菩薩通曉眼、耳、鼻、口、身、心沒有障礙。什麼是通曉六情事呢？通曉眼，則其本性是清凈空寂的，耳、鼻、口、身、意也是如此，都是空寂清凈的，不自認為我通曉。』" ], "english_translations": [ "English version: Those who came from the worlds of the Three Treasures (Buddha, Dharma, Sangha), or from the worlds of the Two Treasures (Buddha, Dharma), arrived at this Saha world and saw that this Buddha-land, with its vastness, narrowness, and the strangeness of various treasures, as well as its strengths, weaknesses, beauty, and ugliness, was just like their original Buddha-lands. At that time, the Bodhisattvas each recalled the Buddha-lands where they resided. They saw the true form and attire of Shakyamuni Tathagata, which were exactly like the appearances, majestic demeanor, rituals, teachings, and diet of the Buddhas in their respective lands, without any difference.", "One of the Bodhisattvas could not see the magnificent adornments of the lands that the other Bodhisattvas saw, but only saw his own original realm. He then exclaimed, 'This land is made of purple gold!' Another Bodhisattva said, 'This land is made of silver!' Each of them, in their own pure practices, felt surprised and joyful, as if they had never experienced such a thing before. They struck the Dharma instruments, making a great sound, and lamented, 'The worlds of the Buddhas are difficult to reach, difficult to attain, and their virtues pervade the ten directions, forever unattainable.'", "Manjushri Bodhisattva then responded, 'O sons of noble families! There is nothing strange about this. Why? Because all Buddhas are one Buddha, all lands are one land, all sentient beings are one consciousness, and all dharmas are one dharma. This is certain, therefore it is called one, but it is not a fixed one, nor is it many.' Manjushri Bodhisattva stated the essential meaning without saying much, then rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha, 'I wish to ask a question. If I am permitted, then I dare to speak.'", "The Buddha said, 'Ask whatever you wish. The Tathagata will resolve your doubts and make your heart joyful.'", "Manjushri then asked, 'Where does the meaning of a Bodhisattva ultimately lead?'", "The Buddha told Manjushri, 'To understand all dharmas, without any obstruction, is why one is called a Bodhisattva.'", "He then asked, 'What is it for a Bodhisattva to understand all dharmas?'", "The Buddha said, 'A Bodhisattva understands that the eyes, ears, nose, mouth, body, and mind have no obstructions. What is it to understand the six senses? To understand the eye is to know that its nature is pure and empty. The same is true for the ears, nose, mouth, body, and mind. They are all empty and pure, and one does not think, "I understand."'" ] }

了之；色、聲、香、味、細滑之法，悉空本凈，不想曉了。又，文殊師利！若有菩薩了五盛陰。何謂曉了？了空、無想、無愿，離欲恍惚，寂無所有，歸於澹泊，悉無所生，無來無往，猶如野馬、幻化、水月、芭蕉、夢中所見，不得久存，而無堅固，虛無無處。若能曉瞭如斯義者，是謂菩薩。又，文殊師利！解淫怒癡、五陰、六衰因想而生，其貪慾者悉從想生，其想亦空，虛無無形，無有言辭，亦無教化，其淫怒癡于無本法，無能染污，不迷不惑。」

佛言：「文殊師利！菩薩曉了眾生之行，此人多欲，斯人多瞋，此人多癡。其多欲者，恩愛隆崇，猶如五穀、草木茂盛，種類佈散，不適一處。其多瞋者，怒恨熾盛，如野火燃燒炙草木、城郭屋宅，靡不被害。其癡多者，暗暗冥冥如無日明，若其屋中覆蓋在罌，迷惑窮極不識東西。菩薩大士曉了本行，從其心意聰明暗塞，原際所趣諸根優劣，而為說法，各令入律而度脫之。」

佛語文殊師利：「菩薩曉了一切眾生。云何曉了一切眾生？皆假號耳。若真諦觀，其假號者亦無處所，其眾生者悉一神耳，計于眾生，無有眾生，曉了斯義無想著者，是謂菩薩。於是覺了寤諸不覺，解度彼岸，是謂菩薩。諸不達者悉令通暢，故曰菩薩。當所觀者，悉見本末起滅因緣，根

【現代漢語翻譯】 現代漢語譯本：

理解了這些；色、聲、香、味、觸（細滑）這些法，都是空性且本來清凈的，不應該執著于去理解它們。還有，文殊師利！如果菩薩理解了五蘊（五盛陰）。什麼是理解呢？就是理解空性、無想、無愿，遠離慾望而恍惚，寂靜無所有，歸於淡泊，一切都無所生，無來無往，就像野馬、幻化、水中月、芭蕉、夢中所見，不能長久存在，而且不堅固，虛無縹緲無處可尋。如果能夠理解這樣的道理，就稱為菩薩。還有，文殊師利！理解淫慾、憤怒、愚癡、五蘊、六衰（六種衰敗的現象）都是因妄想而生，那些貪慾都是從妄想產生，而妄想也是空性的，虛無無形，沒有言辭，也沒有教化，淫慾、憤怒、愚癡這些在無本的法中，不能被染污，不會迷惑也不會困惑。

佛說：『文殊師利！菩薩理解眾生的行為，這個人貪慾多，那個人嗔恨多，這個人愚癡多。那些貪慾多的人，恩愛深重，就像五穀、草木茂盛，種類繁多，散佈各處，不固定在一個地方。那些嗔恨多的人，怒火熾盛，就像野火燃燒炙烤草木、城墻房屋，沒有不被損害的。那些愚癡多的人，昏暗不明就像沒有太陽的光明，如果屋子裡用罐子蓋住，迷惑到了極點，不認識東西南北。菩薩大士理解眾生的本性，從他們的心意是聰明還是愚鈍，原本的趨向和諸根的優劣，而為他們說法，使他們各自進入佛法而得到解脫。』

佛告訴文殊師利：『菩薩理解一切眾生。如何理解一切眾生呢？都是假名而已。如果用真諦來觀察，那些假名也沒有固定的處所，那些眾生都是一個神識而已，執著于眾生，實際上沒有眾生，理解這個道理而沒有執著，就稱為菩薩。於是覺悟了那些不覺悟的人，解脫到達彼岸，就稱為菩薩。使那些不通達的人都通達，所以稱為菩薩。應當觀察的，都看到本末、生起、滅亡的因緣，根

【English Translation】 English version:

Understanding this; forms, sounds, smells, tastes, and tactile sensations (smoothness), all these dharmas are empty in nature and originally pure, one should not be attached to understanding them. Furthermore, Manjushri! If a Bodhisattva understands the five aggregates (five skandhas). What is understanding? It is understanding emptiness, non-thought, non-desire, being detached from desires and in a daze, being silent and without anything, returning to tranquility, everything is without origination, without coming or going, like a wild horse, an illusion, the moon in water, a banana tree, what is seen in a dream, cannot exist for long, and is not solid, being empty and nowhere to be found. If one can understand such a principle, it is called a Bodhisattva. Furthermore, Manjushri! Understanding lust, anger, ignorance, the five aggregates, and the six decays (six kinds of decaying phenomena) all arise from delusion, those desires all arise from delusion, and delusion is also empty, formless, without words, and without teachings, lust, anger, and ignorance, in the dharma without origin, cannot be defiled, will not be confused or perplexed.

The Buddha said: 'Manjushri! Bodhisattvas understand the actions of sentient beings, this person has much desire, that person has much anger, this person has much ignorance. Those with much desire have deep affection, like the flourishing of five grains and vegetation, with many kinds, scattered everywhere, not fixed in one place. Those with much anger have raging anger, like a wildfire burning grass, trees, city walls, and houses, nothing is not harmed. Those with much ignorance are dark and unclear like the absence of sunlight, if a pot covers the inside of a house, they are confused to the extreme, not knowing east, west, south, or north. Great Bodhisattvas understand the nature of sentient beings, from whether their minds are intelligent or dull, their original tendencies and the strengths and weaknesses of their faculties, and teach them the Dharma, enabling them to each enter the Dharma and attain liberation.'

The Buddha told Manjushri: 'Bodhisattvas understand all sentient beings. How do they understand all sentient beings? They are all just provisional names. If one observes with the true meaning, those provisional names have no fixed place, those sentient beings are all one consciousness, being attached to sentient beings, in reality there are no sentient beings, understanding this principle without attachment, is called a Bodhisattva. Thus, awakening those who are not awakened, liberating them to reach the other shore, is called a Bodhisattva. Making those who do not understand, understand, therefore it is called a Bodhisattva. What should be observed, all see the beginning and end, the causes and conditions of arising and ceasing, the root

原所趣靡不周備，前知無窮卻了無極，故曰菩薩。因其假號，隨方俗言而有此名，於此眾事而無所著，故曰菩薩。」

時佛嘆頌曰：

「曉了其眼耳，　　是空為自然， 　達者無想念，　　乃謂為菩薩。 　曉了鼻口者，　　本凈無形像， 　智者不妄想，　　乃謂為菩薩。 　智者曉了身，　　其意如虛空， 　能分別本凈，　　菩薩為聰明。 　色聲及香味，　　細滑可意物， 　若能瞭如幻，　　一切分別空， 　亦不求妄想，　　乃曰為菩薩。 　若曉了色空，　　痛癢亦如是， 　生死之所識，　　一切猶若幻， 　心不懷妄想，　　乃謂為菩薩。 　五陰若如夢，　　一相無有相， 　明者不妄想，　　乃謂為菩薩。 　不生無所起，　　無言則無為， 　假名托于號，　　其名無形類。 　曉了貪瞋恚，　　分別諸想念， 　其想無真諦，　　究竟無處所。 　想愚不亦真，　　因作多思念， 　緣諸邪見起，　　正直無所見。 　常懷貪慾怒，　　諸法悉平等， 　彼無染無穢，　　法亦無惑妄。 　識別如是念，　　菩薩無貪慾， 　寂除一切法，　　乃謂為菩薩。 　曉了諸三界，　　是空無真實， 　于彼無度者，　　乃謂為菩薩。 　欲界無成就，　　因顛倒而興， 　是色無有

【現代漢語翻譯】 現代漢語譯本 所追求的無不周全完備，對過去未來的瞭解無窮無盡，卻又沒有最終的極限，所以稱為菩薩（Bodhisattva）。因為是假借的名號，隨著各地的風俗習慣而有這個名稱，對於這些世俗的事情沒有執著，所以稱為菩薩。

這時，佛陀讚歎並吟誦道：

『明瞭眼耳的虛幻，它們本性是空無自性的，通達的人沒有妄念，這樣的人才稱為菩薩。 明瞭鼻口也是如此，它們本性清凈沒有具體的形象，有智慧的人不妄加分別，這樣的人才稱為菩薩。 有智慧的人明瞭身體，它的本質如同虛空，能夠分辨出本來的清凈，這樣的菩薩才是聰明的。 對於色、聲、香、味，以及細滑可意的物質，如果能明白它們如夢幻泡影，一切分別都是空無的，也不再追求虛妄的念頭，這樣的人才稱為菩薩。 如果明瞭色是空性的，痛癢的感覺也是如此，對於生死的認知，一切都如同幻象，心中不懷有虛妄的念頭，這樣的人才稱為菩薩。 五蘊（skandha）如果如同夢境，其本質是無相的，明瞭的人不妄加分別，這樣的人才稱為菩薩。 不生不滅，沒有起始，沒有言語則沒有造作，假借名號只是爲了方便稱呼，其名稱並沒有固定的形態。 明瞭貪婪、嗔恨、愚癡，分別各種念頭，這些念頭沒有真實的意義，最終也沒有固定的處所。 愚癡的想法並非真實，因為產生了過多的思慮，由各種邪見而生起，正直的智慧則無所見。 常常懷有貪慾和憤怒，要知道一切法都是平等的，它們沒有染污也沒有清凈，法本身也沒有迷惑和虛妄。 能夠識別這樣的念頭，菩薩就沒有貪慾，寂靜地去除一切法，這樣的人才稱為菩薩。 明瞭一切三界（trailokya），它們都是空無真實的，對於它們沒有需要度脫的，這樣的人才稱為菩薩。 欲界（kamadhatu）沒有真實的成就，是因為顛倒的認知而產生，這些色法沒有真實的本質。

【English Translation】 English version What is sought is all-encompassing and complete, the understanding of the past and future is infinite, yet without an ultimate limit, therefore it is called a Bodhisattva (Bodhisattva). Because it is a borrowed title, it has this name according to the customs of various places, and there is no attachment to these worldly matters, therefore it is called a Bodhisattva.

At this time, the Buddha praised and recited:

'Understanding the illusory nature of the eyes and ears, their essence is empty and without self-nature, those who are enlightened have no delusions, such a person is called a Bodhisattva. Understanding the nose and mouth is the same, their essence is pure and without concrete form, the wise do not make false distinctions, such a person is called a Bodhisattva. The wise understand the body, its essence is like empty space, able to distinguish the original purity, such a Bodhisattva is wise. Regarding form, sound, smell, taste, and subtle and pleasing things, if one can understand them as dreams and illusions, all distinctions are empty, and no longer pursue false thoughts, such a person is called a Bodhisattva. If one understands that form is empty, the feeling of pain and itching is also the same, regarding the perception of birth and death, everything is like an illusion, and the mind does not harbor false thoughts, such a person is called a Bodhisattva. If the five aggregates (skandha) are like a dream, their essence is without form, those who are enlightened do not make false distinctions, such a person is called a Bodhisattva. There is no birth and no death, no beginning, no words, then there is no action, borrowing a name is just for convenience, its name has no fixed form. Understanding greed, hatred, and delusion, distinguishing various thoughts, these thoughts have no real meaning, and ultimately have no fixed place. Delusional thoughts are not real, because they arise from excessive thinking, arising from various wrong views, while upright wisdom sees nothing. Often harboring greed and anger, know that all dharmas are equal, they have no defilement and no purity, and the dharma itself has no delusion or falsehood. Being able to recognize such thoughts, a Bodhisattva has no greed, peacefully removing all dharmas, such a person is called a Bodhisattva. Understanding all three realms (trailokya), they are all empty and unreal, and there is no one to be liberated from them, such a person is called a Bodhisattva. The desire realm (kamadhatu) has no real achievement, it arises from inverted perceptions, these forms have no real essence.

無，　　此亦比虛偽。 　眾生所作行，　　慧者悉曉知， 　貪淫行瞋恚，　　同歸于愚癡。 　一切假名人，　　人亦不可得， 　明者成就此，　　不妄想眾生。 　一切是諸法，　　能知為顛倒， 　若識知反覆，　　斯亦無有想。 　方便隨諸法，　　不著一切礙， 　若逮無所著，　　乃曰為解脫。 　能施其身肉，　　不習諸所猗， 　覺瞭如審諦，　　乃謂為菩薩。 　禁戒常清凈，　　亦不想自大， 　佛戒隨順義，　　無起無所有。 　我本所修業，　　身口及意念， 　是謂為禁戒，　　彼無由居處。 　普慈愍眾生，　　亦不得眾生， 　知之為恍惚，　　因假而有號。 　其所行精進，　　滅一切諸苦， 　察了三界空，　　能成最上道。 　超殊修禪思，　　亦復無所著， 　無住無所得，　　智者瞭如是。 　智慧刀割截，　　塵勞諸惡見， 　睹見諸法界，　　不斷無所壞。 　如覺了諸法，　　應時化群黎， 　菩薩曉如是，　　乃謂為菩薩。」

於是文殊師利復白佛言：「唯然，大聖！所可言謂初發意者，何謂初發為菩薩意也？」

佛語文殊：「假使菩薩普念三界是初發意，所發心者平等如地，其菩薩者無所起發，亦不想念凈與不凈，其所知者無卒無暴，堅住不動

【現代漢語翻譯】 現代漢語譯本 無，這些也都是虛假的。 眾生所做的一切行為，有智慧的人都清楚地知道， 貪戀淫慾、心懷嗔恨，最終都歸於愚癡。 一切都是虛假的名相，所謂的『人』也是不可得的， 明白這個道理的人成就了這種智慧，不會妄想執著于眾生。 一切都是諸法（dharma）的顯現，如果認為它們是真實的，那就是顛倒的， 如果認識到諸法是不斷變化的，那麼就不會有執著的想法。 方便地順應諸法，不執著于任何障礙， 如果能夠達到無所執著的狀態，那才叫做解脫。 能夠捨棄自己的身肉，不執著于任何事物， 覺悟到一切如實不虛，這樣的人才稱為菩薩（bodhisattva）。 持守戒律，保持清凈，也不自大， 佛陀的戒律是順應真理的，無所生起，也無所執著。 我所修行的業，包括身、口、意念， 這才是真正的禁戒，它無所依處。 普遍慈悲憐憫眾生，也不執著于眾生， 知道這一切都是虛幻的，只是因假名而有稱謂。 他所修行的精進，能夠滅除一切痛苦， 明察三界（trailokya）皆空，能夠成就最上的道。 超越世俗的禪定，也無所執著， 無所住，無所得，有智慧的人明白這個道理。 用智慧之刀斬斷塵世的煩惱和各種錯誤的見解， 看到諸法的真實界限，不執著于斷滅，也不執著于常住。 如果覺悟了諸法的實相，就應當時機成熟時教化眾生， 菩薩明白這個道理，才稱為菩薩。 於是，文殊師利（Manjusri）又對佛說：『是的，大聖！所說的初發心者，什麼是初發菩薩心呢？』 佛告訴文殊：『如果菩薩普遍念及三界，這就是初發心。所發的心平等如大地，這樣的菩薩不會有所起發，也不會想念清凈與不清凈。他所知道的，既不突然也不急躁，而是堅定不動。』

【English Translation】 English version No, these are also false. All actions performed by sentient beings are clearly known by the wise, Greed for lust and harboring anger ultimately lead to ignorance. Everything is a false name, and the so-called 'person' is also unattainable, Those who understand this truth achieve this wisdom and do not falsely cling to sentient beings. Everything is a manifestation of dharmas (dharma), and to think they are real is a delusion, If one recognizes that dharmas are constantly changing, then there will be no clinging thoughts. Skillfully adapt to dharmas, without clinging to any obstacles, If one can reach a state of non-attachment, that is called liberation. One who can give up their own flesh and not cling to anything, Awakens to the truth of everything, such a person is called a bodhisattva (bodhisattva). Upholding precepts, maintaining purity, and not being arrogant, The Buddha's precepts are in accordance with the truth, without arising or clinging. The karma I have cultivated, including body, speech, and mind, This is the true discipline, which has no place to dwell. Universally compassionate to all sentient beings, without clinging to sentient beings, Knowing that all of this is illusory, merely named due to false designations. The diligence he practices can extinguish all suffering, Clearly observing that the three realms (trailokya) are empty, one can achieve the supreme path. Transcending worldly meditation, also without attachment, Without dwelling, without attainment, the wise understand this truth. Using the sword of wisdom to cut off worldly afflictions and all wrong views, Seeing the true boundaries of all dharmas, without clinging to annihilation or permanence. If one awakens to the true nature of dharmas, one should teach sentient beings when the time is right, A bodhisattva who understands this is called a bodhisattva. Then, Manjusri (Manjusri) said to the Buddha again: 'Yes, Great Sage! Regarding the so-called initial aspiration, what is the initial aspiration of a bodhisattva?' The Buddha told Manjusri: 'If a bodhisattva universally contemplates the three realms, this is the initial aspiration. The mind that is generated is as equal as the earth. Such a bodhisattva will not arise or cling, nor will they think of purity or impurity. What they know is neither sudden nor hasty, but firm and unmoving.'

，無在不在，安無能搖，忍于苦樂，越世八法，無所破壞，悉無所為，所可發心，適發意已，皆得啟受一切功勛，亦不自念我有名德，是謂初發成菩薩意。」

文殊師利前白佛言：「如我聽省大聖說義，其有菩薩發淫怒癡，乃初發意。」

時善住意問文殊師利：「起淫怒癡乃應初發成菩薩者，一切愚戇凡夫之士皆應初發。所以者何？斯等之類，起淫怒癡故，不去三毒也。」

文殊師利告善住意天子：「愚戇凡夫不能堪任起淫怒癡。所以者何？謂佛世尊、緣覺、聲聞、諸不退轉菩薩之黨，乃能發是淫怒癡耳；凡夫不能。」

善住意天子報文殊曰：「今者所說甚可畏，此眾會者心懷疑網。因聞仁者，演此義故，不能曉了，其心冥然。」

文殊師利謂善住意天子：「于意云何？譬如飛鳥飛行虛空，豈畏為徑，通過有依礙乎？」

答曰：「經過不畏虛空也。」

文殊報曰：「如是，天子！道無所起。有所憎惡，則為不發；無所憎惡，乃為發意。若無所著，不懷憎惡，無所依猗，乃謂發耳。所謂為發，興無想念，無所生者，是名不發。無自然者，乃曰為發；無有句跡，乃曰為發；無去來跡，乃曰為發；空身慧跡，無所念跡，乃曰為發；無所受跡，無所逮跡，乃曰為發；無所壞跡，無

【現代漢語翻譯】 現代漢語譯本：『沒有存在與不存在的分別，安穩得無法動搖，能忍受苦樂，超越世俗的八種法則（得失、譭譽、稱譏、苦樂），不被任何事物破壞，沒有任何作為，所能發起的心，一旦發起意念，都能開始接受一切功德，也不自認為自己有名望和德行，這被稱為初發菩薩心。』 文殊師利菩薩向前對佛說：『依我聽聞大聖所說的道理，有些菩薩發起淫慾、嗔怒、愚癡，才是初發菩薩心。』 這時，善住意天子問文殊師利：『如果發起淫慾、嗔怒、愚癡才是初發菩薩心，那麼一切愚笨無知的凡夫俗子都應該算是初發菩薩心了。為什麼呢？因為這些人正是因為生起淫慾、嗔怒、愚癡，才無法擺脫這三種毒害。』 文殊師利告訴善住意天子：『愚笨無知的凡夫俗子不能夠承受生起淫慾、嗔怒、愚癡。為什麼呢？因為只有佛世尊、緣覺（辟支佛）、聲聞（阿羅漢）、以及那些不退轉的菩薩們，才能夠發起這種淫慾、嗔怒、愚癡；凡夫俗子是做不到的。』 善住意天子對文殊師利說：『您現在所說的實在太可怕了，在場的聽眾都心生疑惑。因為聽了您所說的道理，不能理解，心中一片茫然。』 文殊師利對善住意天子說：『你認為怎麼樣？譬如飛鳥在空中飛行，難道會害怕路徑，或者因為有依靠而受到阻礙嗎？』 善住意天子回答說：『飛鳥經過天空不會感到害怕。』 文殊師利說：『是的，天子！道本來就沒有起始。如果有所憎惡，就不能算是發起菩薩心；如果沒有憎惡，才算是發起菩薩心。如果沒有執著，不懷憎惡，沒有依靠，才算是發起菩薩心。所謂發起，是興起無念，沒有生起，這叫做不發。沒有自然而然的，才叫做發；沒有痕跡，才叫做發；沒有來去的痕跡，才叫做發；空身慧的痕跡，沒有念頭的痕跡，才叫做發；沒有接受的痕跡，沒有獲得的痕跡，才叫做發；沒有破壞的痕跡，才叫做發。』

【English Translation】 English version: 'There is no being or non-being, it is stable and unshakeable, able to endure suffering and joy, transcending the eight worldly dharmas (gain and loss, defamation and praise, honor and ridicule, suffering and joy), not destroyed by anything, without any action, the mind that can be initiated, once the intention is initiated, can begin to receive all merits, and does not consider oneself to have fame and virtue, this is called the initial arising of the Bodhi mind.' Manjushri Bodhisattva then said to the Buddha, 'According to my understanding of the Great Sage's teachings, some Bodhisattvas who generate lust, anger, and ignorance are actually those who initially arouse the Bodhi mind.' At this time, the Deva Shubhadruti asked Manjushri, 'If generating lust, anger, and ignorance is the initial arising of the Bodhi mind, then all foolish and ignorant ordinary people should be considered as initially arousing the Bodhi mind. Why? Because these people, precisely because they generate lust, anger, and ignorance, cannot escape these three poisons.' Manjushri told the Deva Shubhadruti, 'Foolish and ignorant ordinary people cannot bear to generate lust, anger, and ignorance. Why? Because only the World Honored One, Pratyekabuddhas (Solitary Buddhas), Shravakas (Arhats), and those non-retrogressing Bodhisattvas can generate this lust, anger, and ignorance; ordinary people cannot do it.' The Deva Shubhadruti said to Manjushri, 'What you are saying now is very frightening, and the audience here is filled with doubt. Because they have heard your teachings, they cannot understand, and their minds are in confusion.' Manjushri said to the Deva Shubhadruti, 'What do you think? For example, when a bird flies in the sky, does it fear the path, or is it hindered by having something to rely on?' The Deva replied, 'The bird does not fear the sky when it passes through it.' Manjushri said, 'Yes, Deva! The path has no beginning. If there is hatred, it cannot be considered the arising of the Bodhi mind; if there is no hatred, then it is considered the arising of the Bodhi mind. If there is no attachment, no hatred, and no reliance, then it is considered the arising of the Bodhi mind. The so-called arising is the arising of non-thought, without arising, this is called non-arising. Without naturalness, it is called arising; without traces, it is called arising; without traces of coming and going, it is called arising; the traces of the wisdom of the empty body, without traces of thought, it is called arising; without traces of receiving, without traces of obtaining, it is called arising; without traces of destruction, it is called arising.'

所獲跡，是謂為發；無文字跡，無所慕跡，是謂為發；不進不殆，不雙不只，是謂為發；不求救護，亦無有歸，是謂為發。是故，天子！名于菩薩，為初發心。其於是法不念、不依、不思、不想、不知、不見、不聞、不識、不受、不捨、不起、不滅。是故，天子！名諸菩薩。以是因緣，因此法故，由斯平等，如是本際，善權方便，發淫怒癡，發眼所依，耳、鼻、口、身、意亦復如是；髮色所著，亦復顯于痛，想，行，識，不當生色報應諸見，無明、有、愛，當興十二緣起之法；吾諸所欲，依猗三界，亦當顯發所依吾我，貪身計已；六十二見，亦當顯發五蓋之患，四倒、八邪、十惡之業，令其反原。取要言之，一切凈不凈、應不應、眾想言辭、一切處所、所受依猗、思想諸念、戀慕掛礙，所可言曰，發泥洹想，菩薩大士皆顯發此。是故，天子！當作斯觀，其于諸法，有所依猗、無所憎愛，是謂為發。」

文殊師利說是法語初發意時，此三千大千世界六反震動，萬二千菩薩得無所從生法忍。◎

佛說如幻三昧經卷上 大正藏第 12 冊 No. 0342 佛說如幻三昧經

佛說如幻三昧經卷下

西晉月氏國三藏竺法護譯

◎爾時世尊贊文殊師利曰：「善哉，善哉！乃能講論發意菩薩

【現代漢語翻譯】 現代漢語譯本：所獲得的跡象，被稱為『發』（發菩提心）；沒有文字的跡象，沒有所追求的跡象，這被稱為『發』；不前進也不退縮，不雙重也不單一，這被稱為『發』；不尋求救護，也沒有歸宿，這被稱為『發』。因此，天子！稱呼菩薩為初發心。他們對於這些法不執著、不依賴、不思慮、不想像、不認知、不見聞、不覺察、不接受、不捨棄、不生起、不滅亡。因此，天子！稱呼這些菩薩。因為這個因緣，因為這個法，由此平等，如同本來的狀態，善巧方便，引發淫慾、嗔怒、愚癡，引發眼睛所依賴的，耳朵、鼻子、嘴巴、身體、意識也是如此；引發對色相的執著，也同樣顯現於感受、思想、行為、意識，不應當產生對色報應的各種見解，無明、有、愛，應當興起十二因緣的法則；我所想要的一切，依賴於三界，也應當顯發所依賴的『我』，貪戀身體執著于自己；六十二種見解，也應當顯發五蓋的禍患，四種顛倒、八種邪見、十種惡業，使它們返回本源。總而言之，一切清凈與不清凈、應與不應、眾多的想法言辭、一切處所、所接受的依賴、思想的念頭、愛戀的掛礙，所能說的是，發起涅槃的想法，菩薩大士都顯發這些。因此，天子！應當這樣觀察，他們對於諸法，有所依賴、沒有憎恨和愛戀，這被稱為『發』。 文殊師利菩薩說完這個關於初發心的法語時，這個三千大千世界六次震動，一萬二千位菩薩獲得了無所從來法忍。 佛說如幻三昧經卷上 佛說如幻三昧經卷下 西晉月氏國三藏竺法護譯 這時，世尊讚歎文殊師利菩薩說：『善哉，善哉！你能夠講論發心的菩薩。』

【English Translation】 English version: The obtained signs are called 'initiation' (arising of Bodhicitta); without textual signs, without sought-after signs, this is called 'initiation'; neither advancing nor retreating, neither dual nor singular, this is called 'initiation'; not seeking refuge, nor having a destination, this is called 'initiation'. Therefore, O son of heaven! Bodhisattvas are called those who have initially generated the mind of enlightenment. Regarding these dharmas, they do not cling, do not rely, do not contemplate, do not imagine, do not cognize, do not see, do not hear, do not perceive, do not accept, do not abandon, do not arise, do not cease. Therefore, O son of heaven! These Bodhisattvas are so called. Because of this cause, because of this dharma, through this equality, like the original state, with skillful means, they give rise to lust, anger, and ignorance, give rise to what the eye relies on, and the ear, nose, mouth, body, and mind are the same; give rise to attachment to form, and also manifest in feeling, thought, volition, and consciousness, they should not generate various views about the retribution of form, ignorance, existence, and craving, they should give rise to the law of the twelve links of dependent origination; all that I desire, relying on the three realms, should also manifest the 'I' on which they rely, greed for the body and attachment to self; the sixty-two views should also manifest the afflictions of the five hindrances, the four inversions, the eight wrong views, and the ten evil deeds, causing them to return to their origin. In short, all that is pure and impure, appropriate and inappropriate, numerous thoughts and words, all places, the reliance that is accepted, the thoughts of the mind, the attachments of love, what can be said is, to generate the thought of Nirvana, all great Bodhisattvas manifest these. Therefore, O son of heaven! You should observe in this way, that regarding all dharmas, they have reliance, without hatred or love, this is called 'initiation'. When Manjushri Bodhisattva finished speaking this Dharma discourse on the initial arising of the mind, this great trichiliocosm shook six times, and twelve thousand Bodhisattvas attained the forbearance of the non-arising of dharmas. The Sutra of the Samadhi of Illusory Transformation, Volume 1 The Sutra of the Samadhi of Illusory Transformation, Volume 2 Translated by the Tripitaka Master Dharmaraksha of the Yuezhi Kingdom of Western Jin At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent, excellent! You are able to discourse on the Bodhisattvas who have generated the mind of enlightenment.'

。仁已曾奉江河沙等諸佛世尊，故能暢此無極道慧。」

時舍利弗前白佛言：「曏者文殊，頒宣咨嗟諸初發意菩薩之事，若有逮得無所從生法忍，計此二者，其意等乎？」

佛言：「如是，舍利弗！誠如所云。錠光佛時授我要決，當成無上正真之道為最正覺，于當來世無央數劫得成為佛，號釋迦文如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。因彼發心，無所違失，應時逮得無所從生法忍。是，舍利弗！文殊師利曏者所講初發意菩薩。」

文殊白佛：「我身省察大聖說法，義之所歸，一切菩薩其發心者，名初發意。所以者何？唯然，世尊！其諸發意皆無所生，其無所生則是菩薩初發意也。」

說是語時，二萬三千人立不退轉地，當成無上正真之道，五千比丘得無起餘漏盡意解，六萬天子遠塵離垢、諸法眼凈。

於是耆年大迦葉前白佛言：「文殊師利所為甚難甚難，今說經典開化饒益若干眾生。」

文殊師利謂大迦葉：「我之所作，不為甚難。所以者何？一切諸法皆無所作、非作非不作。唯，大迦葉！我于諸法無作不作，亦無所舍，不度眾生，亦無所縛。所以者何？眾生之黨，本無明故，成為眾生，故非甚難。曏者迦葉宣言：『甚難。』

【現代漢語翻譯】 現代漢語譯本：『您已經供養過像恒河沙一樣多的諸佛世尊，所以能夠暢通無阻地宣說這無上的智慧之道。』 當時，舍利弗向前稟告佛說：『剛才文殊菩薩宣講讚歎那些初發菩提心的菩薩的事蹟，如果有人證得無生法忍（對一切法不生不滅的真理的領悟），那麼這兩種情況，他們的意義是相同的嗎？』 佛說：『是的，舍利弗！確實像你所說的那樣。錠光佛（過去佛名）時，他授記我，將來會成就無上正等正覺的佛果，在未來的無量劫后成佛，號為釋迦文如來（佛的十號之一，意為能仁）、至真（佛的十號之一，意為真實）、等正覺（佛的十號之一，意為正等覺悟）、明行成為（佛的十號之一，意為智慧和行為都圓滿）、善逝（佛的十號之一，意為善於逝去，到達涅槃）、世間解（佛的十號之一，意爲了解世間一切）、無上士（佛的十號之一，意為無上的人）、道法御（佛的十號之一，意為調御眾生）、天人師（佛的十號之一，意為天人和人類的導師），號為佛、世尊（佛的十號之一，意為世間所尊崇）。因為他發菩提心，沒有絲毫違背，所以當時就證得了無生法忍。這就是，舍利弗！文殊師利剛才所講的初發菩提心的菩薩。』 文殊菩薩對佛說：『我仔細觀察大聖所說的法，其意義的歸宿，一切菩薩只要發了菩提心，就稱為初發意。為什麼呢？因為，世尊！所有發菩提心都是無所生的，而無所生就是菩薩的初發心。』 在說這些話的時候，有二萬三千人安住于不退轉地（不會退失菩提心的境界），將來會成就無上正等正覺的佛果，五千比丘證得無餘漏盡的解脫，六萬天子遠離塵垢，得到清凈的法眼。 這時，年長的摩訶迦葉向前稟告佛說：『文殊師利所做的事情真是太難了，現在宣說經典，開導教化利益了這麼多的眾生。』 文殊師利對摩訶迦葉說：『我所做的事情，並不算難。為什麼呢？因為一切諸法都是無所作的，既不是作，也不是不作。大迦葉！我對一切諸法既沒有作，也沒有不作，也沒有捨棄，不度化眾生，也沒有束縛。為什麼呢？因為眾生本來就沒有覺悟，所以才成為眾生，因此並不算難。剛才迦葉說『甚難』。』

【English Translation】 English version: 'You have already served Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, therefore you are able to fluently expound this boundless wisdom path.' At that time, Shariputra stepped forward and said to the Buddha, 'Just now, Manjushri Bodhisattva was proclaiming and praising the deeds of those Bodhisattvas who have just initiated the aspiration for enlightenment. If someone attains the forbearance of non-origination (understanding the truth that all dharmas neither arise nor cease), are these two situations equivalent in meaning?' The Buddha said, 'Yes, Shariputra! It is indeed as you have said. At the time of Dipankara Buddha (a past Buddha), he prophesied that I would achieve the supreme, perfect enlightenment, and in countless future kalpas, I would become a Buddha named Shakyamuni Tathagata (one of the ten epithets of a Buddha, meaning the able sage), the Truly Real (one of the ten epithets of a Buddha, meaning the real one), the Perfectly Enlightened (one of the ten epithets of a Buddha, meaning the perfectly enlightened one), the One Whose Wisdom and Conduct are Complete (one of the ten epithets of a Buddha, meaning the one whose wisdom and conduct are complete), the Well-Gone (one of the ten epithets of a Buddha, meaning the one who has gone well, reaching Nirvana), the Knower of the World (one of the ten epithets of a Buddha, meaning the one who understands everything in the world), the Unsurpassed One (one of the ten epithets of a Buddha, meaning the unsurpassed person), the Tamer of Beings (one of the ten epithets of a Buddha, meaning the one who tames beings), the Teacher of Gods and Humans (one of the ten epithets of a Buddha, meaning the teacher of gods and humans), known as Buddha, World Honored One (one of the ten epithets of a Buddha, meaning the one who is honored by the world). Because of his aspiration for enlightenment, without any deviation, he attained the forbearance of non-origination at that time. This, Shariputra, is what Manjushri spoke of earlier regarding Bodhisattvas who have just initiated the aspiration for enlightenment.' Manjushri Bodhisattva said to the Buddha, 'I carefully observe the Dharma spoken by the Great Sage, and the meaning to which it leads is that all Bodhisattvas who have initiated the aspiration for enlightenment are called those who have just initiated the aspiration. Why is this? Because, World Honored One! All those who initiate the aspiration for enlightenment are without origination, and that which is without origination is the initial aspiration of a Bodhisattva.' While these words were being spoken, twenty-three thousand people established themselves on the ground of non-retrogression (the state of not falling back from the aspiration for enlightenment), and will achieve the supreme, perfect enlightenment in the future. Five thousand Bhikkhus attained the understanding of the complete extinction of all outflows, and sixty thousand Devas were purified of defilements and obtained the pure Dharma eye. Then, the elder Mahakasyapa stepped forward and said to the Buddha, 'What Manjushri Bodhisattva has done is truly difficult, now expounding the scriptures, guiding and benefiting so many beings.' Manjushri Bodhisattva said to Mahakasyapa, 'What I have done is not difficult. Why is this? Because all dharmas are without action, neither acting nor not acting. Oh, Mahakasyapa! I have neither action nor non-action towards all dharmas, nor do I abandon anything, nor do I liberate beings, nor am I bound. Why is this? Because beings are fundamentally without enlightenment, therefore they become beings, and thus it is not difficult. Just now, Kasyapa declared, 『It is difficult.』'

吾身所作，無有甚難，亦無不難；非如來，非緣覺，非聲聞。迦葉！欲知談說甚難，欲宣至誼，凡夫所作，乃為奇異，名之甚難。所以者何？唯然，迦葉！一切諸佛威神之力未曾違廢，亦不可得聲聞、緣覺、諸佛勢力，無獲無得，獨凡夫士乃逮此力。」

大迦葉曰：「于文殊意，所察云何？諸佛所得，無得不得，非聲聞、非緣覺？」

文殊師利報大迦葉：「不得我身，無人、無壽、無形、無終，含血有志，不得斷滅有常之計，陰種諸入名色三界，應與不應，想與無想，興發報應現世後世，貪淫怒癡悉不得是。迦葉！當解，取要言之，一切諸法無得不得，無所依猗，無受、無舍，不放施、無所教，亦無近、無所授、無所解。是故，迦葉！當曉了此，諸凡夫士，不聞誼者乃有所得，諸佛世尊實無所得，是故所作不為甚難。諸佛、聲聞悉無造作，凡夫所為而不可及。為何所作？為斷滅，為計常，多所猗著，慇勤求愿，心懷眾念，作與不作，或舉或下，分別講說，妄想猗著，愁戚悒悒，而念免害。稽首自歸諸佛世尊，不作、不為，亦無所著，愚唯為此。是故所作，不以為難。」

文殊師利前白佛言：「所謂無所生，其誼云何？為何謂乎？云何菩薩逮得無所從生法忍？」

佛告文殊：「計于諸法，無能

{ "translations": [ "現代漢語譯本：我自身所做的事情，沒有什麼是特別困難的，也沒有什麼是不困難的；這不像如來（Tathagata，佛的稱號），不像緣覺（Pratyekabuddha，獨自覺悟者），也不像聲聞（Sravaka，聽聞佛法而修行者）。迦葉（Kasyapa，佛陀的十大弟子之一）！想要知道談論佛法是多麼困難，想要宣說至深的道理，凡夫俗子所做的事情，才是奇異的，才稱得上是困難的。這是為什麼呢？唯有如此，迦葉！一切諸佛的威神之力從未廢棄，也無法獲得聲聞、緣覺、諸佛的力量，無所獲也無所得，只有凡夫俗子才能達到這種力量。」, "大迦葉問：『依文殊（Manjusri，智慧第一的菩薩）你的意思，你觀察到的是什麼呢？諸佛所得到的，是無所得還是不得，既不是聲聞也不是緣覺？』", "文殊師利回答大迦葉：『我沒有身體，沒有自我，沒有壽命，沒有形狀，沒有終結，有血有志，不能斷滅也不能有常的觀念，陰（Skandha，構成人身的五種要素）、種（Dhatu，構成世界的六種要素）、諸入（Ayatana，感官與對像）名色（Namarupa，精神與物質）三界（Trailokya，欲界、色界、無色界），應與不應，有想與無想，興發報應，現世後世，貪淫怒癡都不能說是。迦葉！應當理解，簡要來說，一切諸法無所得也無不得，無所依賴，無接受也無捨棄，不佈施，無所教導，也沒有親近，沒有授予，沒有理解。因此，迦葉！應當明白這個道理，那些不明白真理的凡夫俗子才有所得，諸佛世尊實際上是無所得的，所以他們所做的事情並不困難。諸佛、聲聞都沒有造作，凡夫所做的事情是他們無法企及的。他們做了什麼呢？爲了斷滅，爲了執著于常，多所依賴，慇勤求愿，心中懷著各種念頭，做與不做，或舉或下，分別講說，妄想執著，愁眉苦臉，想著免除災害。他們頂禮歸依諸佛世尊，不作、不為，也沒有執著，愚人才會這樣做。所以他們所做的事情，不認為是困難的。』", "文殊師利向前對佛說：『所謂無所生，它的含義是什麼？為什麼這樣說？菩薩如何才能獲得無所從生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的領悟）？』", "佛告訴文殊：『執著于諸法，認為有能" ], "english_translations": [ "English version: What I have done is neither very difficult nor not difficult; it is not like the Tathagata (Buddha's title), not like the Pratyekabuddha (one who achieves enlightenment alone), nor like the Sravaka (one who achieves enlightenment by hearing the teachings). Kasyapa (one of Buddha's ten major disciples)! To know how difficult it is to discuss the Dharma, to proclaim the profound truth, what ordinary people do is extraordinary, and it is called difficult. Why is this so? Only in this way, Kasyapa! The power of all Buddhas has never been abandoned, nor can the power of Sravakas, Pratyekabuddhas, and Buddhas be obtained. There is no gain and no attainment, only ordinary people can attain this power.", "Mahakasyapa asked: 'According to Manjusri (the Bodhisattva of wisdom), what do you observe? What the Buddhas have attained, is it non-attainment or not-attainment, neither Sravaka nor Pratyekabuddha?'", "Manjusri replied to Mahakasyapa: 'I have no body, no self, no life, no form, no end, with blood and will, cannot be annihilated nor have the concept of permanence, the Skandhas (five aggregates of human existence), Dhatus (six elements of the world), Ayatanas (sense organs and objects), Namarupa (mind and matter), the three realms (Trailokya, desire realm, form realm, formless realm), should and should not, with thought and without thought, the arising of retribution, present and future lives, greed, lust, anger, and delusion cannot be said to be. Kasyapa! You should understand, in short, all dharmas are neither attainable nor unattainable, without reliance, without acceptance or rejection, without giving, without teaching, without closeness, without granting, without understanding. Therefore, Kasyapa! You should understand this, those ordinary people who do not understand the truth have something to gain, the Buddhas, the World Honored Ones, actually have nothing to gain, so what they do is not difficult. The Buddhas and Sravakas have no creation, what ordinary people do is beyond their reach. What have they done? For annihilation, for clinging to permanence, much reliance, diligent seeking and wishing, with various thoughts in their hearts, doing and not doing, raising and lowering, distinguishing and speaking, delusional clinging, worried and distressed, thinking of avoiding harm. They bow down and take refuge in the Buddhas, the World Honored Ones, not doing, not acting, and without attachment, only the foolish do this. Therefore, what they do is not considered difficult.'", "Manjusri went forward and said to the Buddha: 'What is the meaning of so-called non-arising? Why is it said so? How can a Bodhisattva attain the forbearance of non-arising dharmas (Anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas)?'", "The Buddha told Manjusri: 'Clinging to all dharmas, thinking there is an ability'" ] }

逮得。所以者何？有所得者則墮顛倒，無所得者乃逮無所從生法忍。是故無所得者，乃謂為得。無得、無著、無依、無猗，心如虛空，㸌然無跡，是乃名曰無所從生法忍。一切諸法無所生者，諸法無主，乃曰法忍。於一切法，無所依猗，無求、無望，諸法無進、無退，無雙、無只，乃曰法忍。諸法無形，離於自然，無壞無斷，無識無塵，無言無辭，空無想愿，乃曰法忍。諸法離欲，寂然憺怕，法界無本，立在本際，無應不應，無想不想，無念無說，無惟無思，無作無力，悉以羸劣，虛無恍惚，無固無永，無凈不凈，非常苦空，無我寂然，猶如幻化、夢中所見、影響、野馬、芭蕉、聚沫、水中之泡，忍解諸法為若茲也。所可忍者，亦無所忍，一切諸法無法非法，無有異法，亦無他趣，照曜諸法，所解如是。觀此諸法名本凈恍惚，知之空無，是謂為忍。篤無信樂，度于氾流，不懷狐疑，不恐不懼，亦無所畏，修身正行，永不得身，不見空宅是。文殊師利！菩薩所逮無所從生法忍，未曾廢舍一切諸想。」

文殊師利復白佛言：「所謂忍者，無所毀傷，乃曰法忍。」

善住意天子問文殊師利：「何謂毀傷法？」

文殊答曰：「天子！欲知眼所毀傷可不可色，耳聲、鼻香、舌味、身更、意所思念可不可法。假

【現代漢語翻譯】 現代漢語譯本：

獲得。為什麼呢？有所得的人就會陷入顛倒，無所得的人才能獲得無所從來產生的法忍（對法性真理的安忍）。因此，無所得才被稱為獲得。無得、無執著、無依賴、無倚靠，心像虛空一樣，豁然無跡，這才能稱為無所從來產生的法忍。一切諸法無所生，諸法無主宰，這稱為法忍。對於一切法，無所依賴，無所倚靠，無所求、無所望，諸法無進無退，無雙無只，這稱為法忍。諸法無形，脫離自然，無壞無斷，無識無塵，無言無辭，空無所想所愿，這稱為法忍。諸法脫離慾望，寂靜安寧，法界沒有根本，立足於本際，無應無不應，無想無不想，無念無說，無思無惟，無作無力，一切都顯得羸弱，虛無恍惚，無固無永，無凈無不凈，非常苦空，無我寂然，猶如幻化、夢中所見、影響、野馬、芭蕉、聚沫、水中的泡沫，安忍理解諸法就是這樣。所能安忍的，也沒有什麼可安忍的，一切諸法非有法也非非法，沒有其他不同的法，也沒有其他的去處，照耀諸法，所理解的就是這樣。觀察這些諸法，其本性是清凈恍惚的，知道它是空無的，這就稱為忍。堅定不移地信樂，度過煩惱的洪流，不懷狐疑，不恐不懼，也沒有什麼可畏懼的，修身正行，永遠不會執著于身體，不會把空宅（身體）看作真實。文殊師利！菩薩所獲得的無所從來產生的法忍，從未廢棄一切諸想。

文殊師利又對佛說：『所謂的忍，是沒有毀壞傷害，這才能稱為法忍。』

善住意天子問文殊師利：『什麼是毀壞傷害法？』

文殊回答說：『天子！想知道眼睛所毀壞傷害的是不是色，耳朵所毀壞傷害的是不是聲，鼻子所毀壞傷害的是不是香，舌頭所毀壞傷害的是不是味，身體所毀壞傷害的是不是觸，意識所思念的是不是法。』 現代漢語譯本：

假設

【English Translation】 English version:

Attained. Why is that? Those who have something to attain fall into delusion, while those who have nothing to attain achieve the forbearance of the non-arising of dharmas (the acceptance of the truth of dharma). Therefore, having nothing to attain is called attainment. Without attainment, without attachment, without reliance, without dependence, the mind is like empty space, clear and without trace; this is called the forbearance of the non-arising of dharmas. All dharmas are without arising, and all dharmas are without a master; this is called forbearance. Regarding all dharmas, without reliance, without dependence, without seeking, without hoping, dharmas neither advance nor retreat, neither dual nor singular; this is called forbearance. Dharmas are formless, separate from nature, without destruction or cessation, without consciousness or defilement, without words or speech, empty of thoughts and desires; this is called forbearance. Dharmas are free from desire, tranquil and peaceful, the realm of dharma has no origin, established at the ultimate reality, neither responding nor not responding, neither thinking nor not thinking, neither contemplating nor speaking, neither pondering nor reflecting, without action or power, all appearing weak and feeble, illusory and vague, without permanence or eternity, without purity or impurity, impermanent, suffering, and empty, without self, silent and still, like illusions, dreams, reflections, mirages, plantains, foam, and bubbles in water; to understand and accept dharmas as such is forbearance. What is to be endured is also without anything to endure; all dharmas are neither dharma nor non-dharma, there is no other different dharma, nor any other destination, illuminating all dharmas, understanding them in this way. Observing these dharmas, their nature is originally pure and vague, knowing them to be empty and without substance, this is called forbearance. Firmly believing and rejoicing, crossing the flood of afflictions, without doubt or suspicion, without fear or dread, and without anything to fear, cultivating right conduct, never clinging to the body, not seeing the empty dwelling (the body) as real. Manjushri! The forbearance of the non-arising of dharmas attained by Bodhisattvas has never abandoned all thoughts.

Manjushri then said to the Buddha, 'What is called forbearance is without destruction or harm; this is called dharma forbearance.'

Susthita Deva asked Manjushri, 'What is the dharma of destruction and harm?'

Manjushri replied, 'Deva! Do you want to know whether what the eye destroys and harms is color, what the ear destroys and harms is sound, what the nose destroys and harms is fragrance, what the tongue destroys and harms is taste, what the body destroys and harms is touch, and what the mind thinks about is dharma?' English version:

Suppose

使，天子！若有菩薩，眼見色者，永無想受，不別好醜，不懷思想，無應不應，無增無損，曉了本凈，而達空慧，不念曉了，不為眾色之所毀傷；耳、鼻、口、身、意亦復如是，而於六情無所毀傷，悉無所著。此菩薩者，立於法忍，于諸生法不有妄想，于無生法亦不無想，于諸漏法亦不懷想，于無漏法亦不無想，不想罪法、不想無罪，不念有為法、不想無為法，不念世法、不念度世法，於此諸法無想念者，是為逮得無所從生法忍。」

說是法時，六萬三千人皆發無上正真道意，萬二千菩薩逮得無所從生法忍。

於是善住意天子問文殊師利：「所謂學道入道地者，為何謂乎？」

文殊師利告天子曰：「今仁者問入道地乎？」

天子報曰：「愿欲聞知菩薩道地。文殊常說有十道地，無此誼耶？」

文殊又報：「曏者問入道地乎？」

天子答曰：「菩薩不入十道地也。」

文殊報曰：「不聞世尊說一切法猶如幻化。為信此不？」

答曰：「信耳。」

文殊報曰：「幻師所化，豈有道地具十住乎？」

天子答曰：「不也，設幻師化有所至到、有所入者，吾亦當住。世尊頒宣一切諸法悉如幻化，故無所入。假使，天子！欲得講說入道地者，當說無入、無所至到。

【現代漢語翻譯】 現代漢語譯本：天子啊！如果有菩薩，眼睛看到色塵時，永遠沒有感受和想法，不分別好壞，不懷有任何思想，沒有應該或不應該，沒有增加或減少，明瞭其本性清凈，而通達空性的智慧，不執著于明瞭，不被各種色塵所損害；耳朵、鼻子、嘴巴、身體、意識也是如此，對於六根沒有損害，完全沒有執著。這樣的菩薩，安住於法忍（對佛法真理的忍可），對於有生之法不產生妄想，對於無生之法也不執著于沒有想法，對於有漏之法不懷有執著，對於無漏之法也不執著于沒有想法，不想罪惡之法，不想無罪之法，不執著于有為法，不想無為法，不執著於世間法，不執著于出世間法，對於這些法沒有想念執著，這就是證得無所從生法忍（對一切法無生無滅的真理的忍可）。 在宣說此法時，六萬三千人都發起了無上正等正覺的意願，一萬二千菩薩證得了無所從生法忍。 這時，善住意天子問文殊師利（智慧第一的菩薩）說：『所謂學習佛道進入道地，是指什麼呢？』 文殊師利告訴天子說：『現在您問的是進入道地嗎？』 天子回答說：『我希望瞭解菩薩的道地。文殊您常說有十道地，難道不是這樣嗎？』 文殊又回答說：『剛才您問的是進入道地嗎？』 天子回答說：『菩薩不進入十道地。』 文殊說：『您沒有聽世尊（釋迦牟尼佛）說過一切法都如幻化嗎？您相信這個嗎？』 天子回答說：『相信。』 文殊說：『幻術師所變幻出來的東西，難道有道地，具備十住（菩薩修行的十個階段）嗎？』 天子回答說：『沒有。如果幻術師所變幻的東西有到達之處、有進入之處，我也會執著于道地。世尊宣說一切諸法都如幻化，所以沒有進入之處。天子啊！如果想要講說進入道地，應當說無入、無所到達。』

【English Translation】 English version: O son of heaven! If there is a Bodhisattva who, when seeing forms with the eye, forever has no perception or feeling, does not distinguish between good and bad, does not harbor any thoughts, has no should or should not, no increase or decrease, understands their original purity, and attains the wisdom of emptiness, is not attached to understanding, and is not harmed by various forms; the same is true for the ear, nose, mouth, body, and mind, and there is no harm to the six senses, and there is no attachment at all. This Bodhisattva, established in the forbearance of the Dharma (acceptance of the truth of the Buddha's teachings), does not generate false thoughts about the phenomena of birth, nor is he attached to the absence of thoughts about the phenomena of non-birth, does not harbor attachments to the phenomena of outflows, nor is he attached to the absence of thoughts about the phenomena of no outflows, does not think of sinful phenomena, does not think of sinless phenomena, is not attached to conditioned phenomena, does not think of unconditioned phenomena, is not attached to worldly phenomena, is not attached to transcendental phenomena, and has no thoughts or attachments to these phenomena, this is called attaining the forbearance of the Dharma of no origination (acceptance of the truth of no birth and no death of all phenomena). When this Dharma was being preached, sixty-three thousand people all generated the intention for unsurpassed, true, and complete enlightenment, and twelve thousand Bodhisattvas attained the forbearance of the Dharma of no origination. Then, the son of heaven, Good Dwelling Intent, asked Manjushri (the Bodhisattva of wisdom): 'What is meant by the so-called learning the path and entering the stages of the path?' Manjushri told the son of heaven: 'Are you now asking about entering the stages of the path?' The son of heaven replied: 'I wish to understand the stages of the Bodhisattva's path. Manjushri, you often say there are ten stages of the path, is that not so?' Manjushri replied again: 'Just now, were you asking about entering the stages of the path?' The son of heaven replied: 'Bodhisattvas do not enter the ten stages of the path.' Manjushri said: 'Have you not heard the World Honored One (Shakyamuni Buddha) say that all phenomena are like illusions? Do you believe this?' The son of heaven replied: 'I believe it.' Manjushri said: 'Do the things conjured by a magician have stages of the path, possessing the ten abodes (ten stages of Bodhisattva practice)?' The son of heaven replied: 'No. If the things conjured by a magician had a place to reach, a place to enter, I would also be attached to the stages of the path. The World Honored One proclaimed that all phenomena are like illusions, so there is no place to enter. O son of heaven! If you wish to speak about entering the stages of the path, you should speak of no entering, no place to reach.'

所以者何？一切諸法皆無所入，法不至法，色不入痛，痛不入色，想不入行，行不入想，識不入色，色不入識。取要言之，皆是四種、四大所成，眼不入耳，耳不入眼，鼻、口、身、意亦復如是。身不入意，意不入身。所以者何？是諸法者所趣各異，境界殊別，愚騃無想，無所識別，瑕穢態礙，譬如草木、瓦石、墻壁、影響之數，而無言辭，則一種相，故無所入，無來無去。天子！當知，若有菩薩解法如此，則于諸法無入不入，無想不想，不見入道，不捨道地，于無上正真道而不退轉。無所入者，住無失法。所以者何？陰種諸入皆為自然，不失一切眾生真正清凈，是為菩薩入于道地。譬如幻師化作十重交絡棚閣，其時幻師化作化人，遍處其上。于天子意，所志云何？豈為有人處在重閣若入者不？」

答曰：「無也。」

文殊師利報天子曰：「菩薩十地當作是觀，亦如幻化。」

善住意天子問文殊師利曰：「假使人來欲得出家為沙門者，當何以化？何除鬚髮？何受具戒？云何教授令自謹慎？」

文殊師利報善住意天子：「設使有人來詣我所為沙門者，夫族姓子若不發心欲得出家，我乃令卿作沙門耳。所以者何？其有建志欲出家者，心無所歸；其無所歸，亦無有來；其無從來，則無往者；住一切

【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？因為一切諸法都沒有所謂的『入』，法不會進入法，色（物質）不會進入痛（感受），痛不會進入色，想（概念）不會進入行（意志），行不會進入想，識（意識）不會進入（此處原文缺失，指代其他法），不會進入識。總而言之，它們都是由四種元素、四大（地、水、火、風）所構成。眼睛不會進入耳朵，耳朵不會進入眼睛，鼻子、嘴巴、身體、意識也是如此。身體不會進入意識，意識不會進入身體。這是什麼原因呢？因為這些諸法所趨向的各不相同，境界也各不相同，愚昧的人沒有思想，無法分辨，如同污穢的障礙，就像草木、瓦石、墻壁、影子一樣，沒有言語，是一種相同的狀態，所以沒有所謂的『入』，沒有來也沒有去。天子！應當知道，如果有菩薩這樣理解諸法，那麼對於諸法就沒有『入』與『不入』的概念，沒有『想』與『不想』的概念，不會執著于進入道，也不會捨棄道地，對於無上正真之道不會退轉。所謂『無所入』，是指安住于不失法的狀態。這是什麼原因呢？因為陰（五蘊）、種（十二處）、諸入（十八界）都是自然而有的，不會失去一切眾生真正的清凈，這就是菩薩進入道地的狀態。譬如幻術師變幻出十重交錯的樓閣，這時幻術師又變幻出化人，遍佈在樓閣之上。天子，你認為如何？難道有人真的在樓閣中出入嗎？」 回答說：『沒有。』 文殊師利菩薩告訴天子說：『菩薩的十地應當這樣觀察，也像幻化一樣。』 善住意天子問文殊師利菩薩說：『如果有人來想要出家成為沙門，應當如何教化？如何剃除鬚髮？如何受具足戒？如何教導他讓他自己謹慎？』 文殊師利菩薩告訴善住意天子說：『如果有人來到我這裡想要成為沙門，如果這個族姓子沒有發心想要出家，我才會讓他成為沙門。這是什麼原因呢？因為那些有堅定志向想要出家的人，他們的心已經沒有歸屬；他們的心沒有歸屬，也就沒有來處；沒有來處，也就沒有去處；安住於一切

【English Translation】 English version: Why is that? Because all dharmas have no 'entering'; dharma does not enter dharma, form (rupa) does not enter feeling (vedana), feeling does not enter form, perception (samjna) does not enter volition (samskara), volition does not enter perception, consciousness (vijnana) does not enter * (missing in the original text, referring to other dharmas), and * does not enter consciousness. In short, they are all composed of four elements, the four great elements (earth, water, fire, wind). The eye does not enter the ear, the ear does not enter the eye, and so it is with the nose, mouth, body, and mind. The body does not enter the mind, and the mind does not enter the body. Why is that? Because these dharmas have different directions, and their realms are distinct. The foolish have no thought, cannot distinguish, and are like defiled obstacles, like grass, trees, tiles, stones, walls, and shadows, without speech, they are of one same state, so there is no 'entering', no coming and no going. O son of heaven! You should know that if a Bodhisattva understands dharmas in this way, then for all dharmas there is no concept of 'entering' or 'not entering', no concept of 'thinking' or 'not thinking', they will not be attached to entering the path, nor will they abandon the ground of the path, and they will not regress from the unsurpassed, true, and right path. 'No entering' means abiding in the state of not losing the dharma. Why is that? Because the skandhas (five aggregates), the ayatanas (twelve sense bases), and the dhatus (eighteen realms) are all natural, and they do not lose the true purity of all sentient beings. This is the state of a Bodhisattva entering the ground of the path. For example, a magician conjures up a ten-layered, interconnected pavilion, and then the magician conjures up people who are all over the pavilion. O son of heaven, what do you think? Are there really people entering and exiting the pavilion?' The answer was: 'No.' Manjushri Bodhisattva told the son of heaven: 'The ten grounds of a Bodhisattva should be observed in this way, like an illusion.' The son of heaven, Good Dwelling Intent, asked Manjushri Bodhisattva: 'If someone comes wanting to leave home to become a shramana, how should they be taught? How should their hair and beard be shaved? How should they receive the full precepts? How should they be instructed to be self-disciplined?' Manjushri Bodhisattva told the son of heaven, Good Dwelling Intent: 'If someone comes to me wanting to become a shramana, if this person of good family has not made up their mind to leave home, then I will make them a shramana. Why is that? Because those who have a firm intention to leave home, their minds have no place to return; their minds have no place to return, so there is no place from which they come; if there is no place from which they come, then there is no place to go; they abide in all

法，無所斷絕，則住無本；其住無本，游於法界而不動轉；其於法界無所動者，則不得心；其不得心，不願出家；其不願出家，則不發心為沙門也。其不發心為沙門者，則無所生；其無所生，則盡眾苦；其盡眾苦，則究竟盡；其究竟盡，則無所盡；無所盡者，則不可盡；其不可盡，此無所行。天子解是，當爲其人解如此義，其詣我所求欲出家，語族姓子：『勿得發心作沙門也。』所以者何？心本無起，便離闇冥。」

文殊師利復謂善住意：「假使有人來詣我所求欲出家，吾當為說：『卿族姓子！不除鬚髮，乃為善備沙門之業。』」

善住意問文殊師利：「所言何謂？」

文殊答曰：「如來說法，無所除去，亦無所壞。」

又問：「何所不除？」

答曰：「不除於色，亦無所壞，不除痛、想、行、識，亦無所壞。假使念言：『我除鬚髮。』則住吾我，計己有身；不計吾我，不自貪身，則平等見也。貪著己身，乃計鬚髮，則成眾生。想念除去，其不得我，不得他人，不我不彼，則無吾我；其無吾我，不計有身，則除鬚髮。無思無想，其無思想，無應不應，不住若干；其不住若干，則無言教；其無言教，無進不進，無雙無只，不貪己身，不被袈裟。其袈裟者(晉言無穢垢)，其無穢垢則無所

【現代漢語翻譯】 現代漢語譯本 法，如果沒有任何斷絕，就安住于無本的狀態；安住于無本，就能在法界中游走而不動搖；在法界中不動搖，就不會執著於心；不執著於心，就不會想要出家；不想要出家，就不會發心成為沙門（佛教出家修行者）。不發心成為沙門，就不會有生；沒有生，就能徹底消除眾苦；徹底消除眾苦，就達到究竟的解脫；達到究竟的解脫，就沒有什麼需要再消除的；沒有什麼需要消除的，就無法被窮盡；無法被窮盡，這就是無所作為的境界。天子如果理解了這個道理，就應當為那些想要出家的人解釋這個道理，告訴他們：『不要發心成為沙門。』為什麼呢？因為心本來就沒有生起，這樣就能遠離黑暗和迷惑。 文殊師利（Manjusri，佛教菩薩，象徵智慧）又對善住意（Sudhriti，菩薩名）說：『如果有人來我這裡想要出家，我應當對他說：『你這位族姓子！不剃除鬚髮，才是真正具備了沙門的修行。』 善住意問文殊師利：『您這話是什麼意思呢？』 文殊回答說：『如來（Tathagata，佛的稱號）說法，沒有什麼是需要去除的，也沒有什麼是需要破壞的。』 善住意又問：『什麼是不需要去除的呢？』 文殊回答說：『不去除色（rupa，物質現象），也沒有什麼需要破壞的；不去除痛（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），也沒有什麼需要破壞的。如果有人想：『我去除鬚髮。』那就執著于『我』，認為自己有身體；如果不執著于『我』，不貪戀自己的身體，就能平等地看待一切。如果貪戀自己的身體，就會執著于鬚髮，那就成了眾生。如果想念著要去除什麼，就得不到『我』，得不到他人，不執著于『我』和『彼』，就沒有『我』；沒有『我』，就不會執著于身體，這樣就等於去除了鬚髮。沒有思慮，沒有想法，沒有應該或不應該，不執著于任何事物；不執著于任何事物，就沒有言語教誨；沒有言語教誨，就沒有前進或不前進，沒有雙重或單一，不貪戀自己的身體，不執著于袈裟（kasaya，佛教僧侶的法衣）。袈裟的意思是無垢，無垢就沒有什麼可以執著的。

【English Translation】 English version If the Dharma has no severance, then it abides without a basis; abiding without a basis, it wanders in the Dharma realm without moving or turning; if one does not move in the Dharma realm, then one does not grasp the mind; if one does not grasp the mind, one does not desire to leave home; if one does not desire to leave home, then one does not aspire to become a Sramana (Buddhist renunciate). If one does not aspire to become a Sramana, then there is no birth; if there is no birth, then all suffering is exhausted; if all suffering is exhausted, then one reaches ultimate exhaustion; if one reaches ultimate exhaustion, then there is nothing to exhaust; if there is nothing to exhaust, then it cannot be exhausted; if it cannot be exhausted, this is the state of no action. If a celestial being understands this, he should explain this meaning to those who seek to leave home, saying: 『Do not aspire to become a Sramana.』 Why? Because the mind originally has no arising, and thus one departs from darkness and confusion. Manjusri (a Bodhisattva symbolizing wisdom) then said to Sudhriti (a Bodhisattva): 『If someone comes to me seeking to leave home, I should say to him: 『O son of a noble family! Not removing your beard and hair is truly the proper practice of a Sramana.』 Sudhriti asked Manjusri: 『What do you mean by that?』 Manjusri replied: 『The Tathagata (a title for the Buddha) teaches the Dharma, there is nothing to remove, nor is there anything to destroy.』 He further asked: 『What is it that is not to be removed?』 Manjusri replied: 『Not removing form (rupa, material phenomena), nor is there anything to destroy; not removing feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), nor is there anything to destroy. If one thinks: 『I will remove my beard and hair,』 then one clings to 『I』 and considers oneself to have a body; if one does not cling to 『I』, and does not crave one's own body, then one sees equally. If one craves one's own body, then one clings to beard and hair, and thus becomes a sentient being. If one thinks of removing something, one does not attain 『I』, does not attain others, does not cling to 『I』 or 『that』, then there is no 『I』; if there is no 『I』, one does not cling to having a body, and thus one removes beard and hair. Without thought, without idea, without should or should not, not clinging to anything; not clinging to anything, there is no verbal teaching; without verbal teaching, there is no advancing or not advancing, no duality or singularity, not craving one's own body, not clinging to the kasaya (Buddhist monastic robe). The kasaya means without defilement, and without defilement there is nothing to cling to.

有，其無所有則無所住，其無所住則為曠然。其曠然者，乃為出家。」

善住意天子復問文殊：「所言思念，其思念者為何謂也？」

文殊答曰：「等於諸法，無形無名，愚戇凡夫之所興念，多所望想。故世尊曰：『其于諸法無所興造，亦無損耗，是謂思念。』」

又問：「何所興造？」

答曰：「天子！當平等度，以度平等，其于諸法無得不得，亦無所逮，不審不行亦無不行，於此諸法不興等住，不想吾我，亦復不著人、壽命、識。眾生可意，斷滅計常，陰種諸入，想佛法眾，亦復不念是戒是毀，塵勞顛倒造立果證，望想求度，道跡往來，不還無著，望想緣覺，猗著正覺，是善是惡，是罪是福，是為穿漏、是無有漏，是為俗業、是度世業，是則有為、是則無為，是則為空、無想、無愿，是明無明，是為解脫，是為離欲，是為生為死，是為滅度。興造如此若干種想，如是行法修道若斯，愚戇凡夫之所念也，貢高自大癡夫所為也。是等為魔及與官屬所見陰蓋，是故如來為此黨類演出言辭，令除鬚髮，去於五陰，奉修五品，戒定慧，解度知見品。」

於是善住意天子贊文殊師利：「善哉，善哉！快說此言，如仁者教。」

文殊師利復謂善住意：「假使有人來求出家，吾當謂言：『若

【現代漢語翻譯】 現代漢語譯本：有的，如果他沒有任何執著，就不會有任何停留；如果沒有停留，那就是空曠自在。這種空曠自在，就是出家。 善住意天子又問文殊菩薩：『所說的思念，它的含義是什麼呢？』 文殊菩薩回答說：『思念等同於諸法，沒有形狀，沒有名稱，愚昧無知的凡夫所產生的思念，大多是期望和想像。所以世尊說：『對於諸法，既不產生任何造作，也沒有任何損耗，這才是思念。』 又問：『什麼是造作呢？』 回答說：『天子！應當平等看待一切，以平等之心對待平等，對於諸法既沒有得到也沒有失去，也沒有任何執著，不執著于審視，也不執著于不審視，對於這些諸法不產生任何執著，不執著于『我』，也不執著於人、壽命、識。眾生所執著的，斷滅和常住的見解，五陰、十二入，對佛法僧的執著，也不執著于戒律和毀犯，塵世的煩惱和顛倒，建立果位和證悟，期望和想像，追求解脫，修行道跡，往來，不還，無所執著，期望緣覺，執著于正覺，是善是惡，是罪是福，是有漏還是無漏，是世俗的業還是出世的業，是有為還是無為，是空、無想、無愿，是明還是無明，是解脫還是離欲，是生還是死，是滅度。產生如此種種的執著，像這樣修行佛法，愚昧無知的凡夫才會這樣想，貢高自大、愚癡的人才會這樣做。這些都是魔及其眷屬所見的障礙，所以如來為這些人演說佛法，讓他們剃除鬚髮，捨棄五陰，奉行五品，戒定慧，解脫知見。』 於是，善住意天子讚歎文殊師利菩薩：『說得好啊，說得好啊！您說的話真是太好了，就像您教導的那樣。』 文殊師利菩薩又對善住意天子說：『如果有人來求出家，我應當對他說：『如果』

【English Translation】 English version: If there is, if he has no attachments, then he will have no dwelling; if there is no dwelling, then it is vast and free. This vast freedom is what it means to leave home. The son of the gods, Good Dwelling Mind, then asked Mañjuśrī, 'What is meant by the term 'thinking'?' Mañjuśrī replied, 'Thinking is equal to all dharmas, without form or name. The thoughts that arise in foolish ordinary people are mostly expectations and imaginings. Therefore, the World Honored One said, 'Regarding all dharmas, neither creating nor diminishing anything, this is what is meant by thinking.' He further asked, 'What is creating?' Mañjuśrī replied, 'Son of the gods! One should view all things equally, with an equal mind, and regarding all dharmas, there is neither gain nor loss, nor any attachment. One does not cling to examining or not examining, and regarding these dharmas, one does not cling to any dwelling, nor to the idea of 'I', nor to person, lifespan, or consciousness. The attachments of sentient beings, the views of annihilation and permanence, the five aggregates, the twelve entrances, the attachment to the Buddha, Dharma, and Sangha, nor to the precepts and violations, the defilements and delusions of the world, establishing results and enlightenment, expectations and imaginings, seeking liberation, practicing the path, coming and going, non-returning, without attachment, expecting a Pratyekabuddha, clinging to perfect enlightenment, good and evil, sin and merit, whether there is outflow or no outflow, whether it is worldly karma or transcendent karma, whether it is conditioned or unconditioned, whether it is emptiness, no thought, no wish, whether it is light or darkness, whether it is liberation or detachment, whether it is birth or death, whether it is extinction. To generate such various attachments, to practice the Dharma and cultivate the path in this way, is what foolish ordinary people think, and what arrogant and ignorant people do. These are the obstacles seen by Mara and his retinue. Therefore, the Tathagata expounds the Dharma for these people, causing them to shave their heads and beards, abandon the five aggregates, practice the five virtues, precepts, concentration, wisdom, liberation, and knowledge and vision.' Then, the son of the gods, Good Dwelling Mind, praised Mañjuśrī, 'Excellent, excellent! You have spoken well, just as you have taught.' Mañjuśrī then said to Good Dwelling Mind, 'If someone comes seeking to leave home, I should say to him, 'If'

族姓子不受具戒，爾乃是卿善備出家。』」

又問文殊：「此言何謂？」

答曰：「于善住意，所趣云何？何謂具戒？具戒有二：一、正真戒，二、邪偽戒。何謂邪偽？若墮顛倒。何謂顛倒？受吾我人倚于壽命，縛著斷滅而計有常；或墮邪見，荒淫怒癡，貪慾貢高而懷自大；或於欲界色無色界而念所受，馳逸望想，墮于起滅，證明邪跡，不別善惡宜便之法，演狂悖言不識所趣，墮于無明住眾邪見。如是法教，背于正律名之為邪。所以者何？道空平等，其平等者，菩薩所行尚不為退。假使，天子！不墮惡友，不解所歸，堅固之要，于諸所受，受不當受而行馳騁，是謂邪戒。若問年歲及所修行，而反從人受信施食；又從異人出家為沙門者，求其迎逆稽首禮節，不能除滅淫怒癡冥，是為邪戒。何謂正戒？假使修正不想平等，是謂正戒；一切諸法解之如空、無想、無愿，是謂正戒；於三脫門而不造證，奉行審諦，無想不想、無應不應，是謂正戒。」

文殊師利告善住意：「設使處淫怒癡無明恩愛，墮于貪身六十二見，或四顛倒、三品惡行、八邪九惱、九神止處、十不善業，雖在其中而無所著，是謂正戒。譬如一切萬物百穀草木眾藥所生，皆因地出，而得長養，其地坦然無所念置，亦不念言：『我所茂盛。』

【現代漢語翻譯】 現代漢語譯本：『如果一個出身高貴的人沒有受過具足戒，那麼你就是一位善於準備出家的賢者。』 又問文殊：『這話是什麼意思？』 文殊回答說：『對於善住意，你所追求的是什麼？什麼是具足戒？具足戒有兩種：一是真正的戒律，二是虛假的戒律。什麼是虛假的戒律？就是墮入顛倒。什麼是顛倒？就是執著于自我、他人、壽命，被斷滅的觀念束縛，卻認為有常；或者墮入邪見，沉溺於淫慾、憤怒、愚癡，貪婪、傲慢而自以為是；或者對於欲界、色界、無色界的感受念念不忘，放縱慾望，妄想紛飛，墮入生滅之中，證明邪惡的行跡，不能分辨善惡和適宜的方法，說出狂妄悖謬的話，不明白自己所追求的目標，墮入無明，執著于各種邪見。像這樣的教法，背離了正律，就稱為邪。為什麼呢？道是空性平等的，這種平等，菩薩修行尚且不會退轉。假設，天子！不結交惡友，不理解最終的歸宿，不堅定自己的信念，對於所接受的，接受了不該接受的，而放縱自己的行為，這就是所謂的邪戒。如果問他的年齡和修行，反而從別人那裡接受供養；又從其他人那裡出家為沙門，卻要求別人迎接他、向他頂禮，不能消除淫慾、憤怒、愚癡的黑暗，這就是邪戒。什麼是正戒？假設修行時沒有執著于平等，這就是正戒；一切諸法都理解為空性、無想、無愿，這就是正戒；對於三解脫門不執著于證悟，奉行審慎諦實的修行，無想無不想、無應無不應，這就是正戒。』 文殊師利告訴善住意：『假設一個人身處淫慾、憤怒、愚癡、無明、恩愛之中，墮入貪戀身體的六十二種見解，或者四種顛倒、三種惡行、八種邪見、九種煩惱、九種神止之處、十種不善業，雖然身處其中卻不執著，這就是正戒。譬如一切萬物、百穀、草木、各種藥物的生長，都因大地而生，並得到滋養，而大地坦然，沒有任何念頭，也不認為：『我使它們茂盛。』

【English Translation】 English version: 'If a person of noble lineage has not received the full precepts, then you are a wise one well-prepared for renunciation.' Then, he asked Manjushri, 'What does this mean?' Manjushri replied, 'For the one with good intention, what is it that you seek? What are the full precepts? There are two kinds of full precepts: one is the true precepts, and the other is the false precepts. What are the false precepts? It is to fall into delusion. What is delusion? It is to cling to self, others, and lifespan, bound by the idea of annihilation, yet believing in permanence; or to fall into wrong views, indulging in lust, anger, and ignorance, being greedy, arrogant, and self-important; or to be mindful of the sensations of the desire realm, the form realm, and the formless realm, indulging in desires, letting the mind wander, falling into arising and ceasing, proving false traces, unable to distinguish between good and evil and appropriate methods, speaking wildly and absurdly, not understanding one's goal, falling into ignorance, and clinging to various wrong views. Such teachings, which go against the true precepts, are called false. Why is this so? The path is empty and equal, and this equality is something that even Bodhisattvas do not retreat from in their practice. Suppose, O prince! If one does not associate with bad friends, does not understand the ultimate destination, and is not firm in one's convictions, and in what one receives, receives what should not be received, and indulges in one's actions, this is called false precepts. If one is asked about one's age and practice, and instead receives offerings from others; and if one has renounced from others to become a Shramana, yet demands that others greet him and bow to him, and cannot eliminate the darkness of lust, anger, and ignorance, this is called false precepts. What are the true precepts? Suppose one practices without clinging to equality, this is called true precepts; understanding all dharmas as empty, without thought, and without desire, this is called true precepts; not clinging to enlightenment in the three doors of liberation, practicing with careful consideration, without thought and without non-thought, without response and without non-response, this is called true precepts.' Manjushri told Good Intention, 'Suppose a person is in the midst of lust, anger, ignorance, delusion, and attachment, falling into the sixty-two views of clinging to the body, or the four inversions, the three kinds of evil actions, the eight wrong views, the nine afflictions, the nine places of divine abidance, and the ten non-virtuous actions, yet is not attached to them, this is called true precepts. For example, all things, the hundred grains, grasses, trees, and various medicines that grow, all come from the earth and are nourished by it, and the earth is calm and has no thoughts, nor does it think, 'I make them flourish.'

如是，天子！敢可成就至於大化，皆由戒立，具足成就建立道法三十七品，行者無想、法無所置，不念戒具其因成就與不成也，不著欲界色無色界，其不迷惑倚三界者，是謂具戒。若立禁戒為成等法，信為種法忍，志性清和，長育成道，建行如是，立篤信戒，便得成就三十七品道法之要也，是去來今現在佛聲聞緣覺之具戒也，至三脫門，度諸出家而超越去。」

善住意曰：「甚善難及，文殊師利！快說具戒，能如是受具足戒者，則為正禁，非為邪業。」

文殊師利復謂善住意天子：「出家如是，具戒若此，教授所施備足如斯。設族姓子不發起戒，是為學戒。」

天子問曰：「此語何謂？」

文殊答曰：「一切諸法悉無所起，亦無所受；其有受戒，則受吾我，亦著三界，故生其中。于天子意所志云何，何謂為戒？」

答曰：「將護沙門二百五十。」

又問：「以何將護？」

答曰：「守身口意，名曰將護，二百五十備悉具禁，不為身行亦無所作。」

「亦無當作，寧可恕當有處所乎？青黃白黑紅紫色耶？所向方面？」

答曰：「無也。」

又問：「何故？」

「無所有故！由是之故不可恕當。」

問曰：「何故？」

答曰：「無所行

【現代漢語翻譯】 現代漢語譯本：是的，天子！能夠成就達到偉大教化的，都是由於持戒而建立的。圓滿成就建立道法三十七品（三十七道品，佛教修行的三十七種方法），修行者不執著于有想或無想，不執著於法，不執著于戒律是否圓滿成就，也不執著于欲界、色界、無色界，不被三界所迷惑，這才是真正的持戒。如果把持戒看作是成就佛法的手段，以信心為種子，以忍辱為志向，心性清凈平和，增長修道的力量，像這樣修行，堅定地持戒，就能成就三十七道品的核心要義。這是過去、現在、未來諸佛、聲聞（聽聞佛法而修行的人）、緣覺（不依佛陀教導，自行悟道的人）所持的戒律，最終達到三解脫門（空、無相、無愿），度化所有出家之人，超越生死輪迴。 善住意（菩薩名）說：『太好了，文殊師利（菩薩名）！您說得真好，能這樣受持具足戒的人，才是真正的禁戒，而不是邪惡的行為。』 文殊師利又對善住意天子說：『出家修行是這樣的，持戒是這樣的，教導和佈施也應該這樣完備。如果一個善男子不發起持戒的心，那他只是在學習戒律而已。』 天子問道：『這話是什麼意思？』 文殊答道：『一切諸法本來就沒有生起，也沒有接受；如果執著于受戒，那就是執著于自我，也執著於三界，因此會生於其中。天子你認為如何？什麼是戒？』 天子答道：『是守護沙門（出家修行的人）的二百五十條戒律。』 文殊又問：『用什麼來守護？』 天子答道：『守護身、口、意，就叫做守護。二百五十條戒律全部具備，不為身體的行為所動，也沒有任何造作。』 文殊問：『也沒有任何造作，難道可以認為戒律有固定的處所嗎？是青色、黃色、白色、黑色、紅色、紫色嗎？還是指向某個方向？』 天子答道：『沒有。』 文殊又問：『為什麼？』 天子答道：『因為一切都是空無所有，所以不能認為戒律有固定的處所。』 文殊問：『為什麼？』 天子答道：『因為沒有行為。』

【English Translation】 English version: Yes, son of heaven! All that can achieve great transformation is established through precepts. Fully accomplishing the establishment of the thirty-seven factors of enlightenment (thirty-seven practices for Buddhist cultivation), the practitioner is free from thoughts of existence or non-existence, not attached to the Dharma, not attached to whether the precepts are fully accomplished, not attached to the desire realm, the form realm, or the formless realm, and not deluded by the three realms. This is what is called truly upholding the precepts. If one establishes precepts as a means to achieve enlightenment, with faith as the seed, with patience as the aspiration, with a pure and peaceful mind, growing the power of cultivation, practicing in this way, firmly upholding the precepts, one can achieve the core essence of the thirty-seven factors of enlightenment. These are the precepts upheld by the Buddhas, Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own) of the past, present, and future, ultimately reaching the three doors of liberation (emptiness, signlessness, wishlessness), liberating all who have left home, and transcending the cycle of birth and death. Good Dwelling Mind (a Bodhisattva) said, 'Excellent, Manjushri (a Bodhisattva)! You have spoken well about upholding the precepts. Those who can receive and uphold the complete precepts in this way are truly practicing restraint, not engaging in evil deeds.' Manjushri then said to the son of heaven, Good Dwelling Mind, 'Leaving home is like this, upholding the precepts is like this, and teaching and giving should also be complete in this way. If a son of a good family does not generate the mind to uphold the precepts, then he is merely learning the precepts.' The son of heaven asked, 'What does this mean?' Manjushri replied, 'All dharmas originally have no arising and no receiving; if one is attached to receiving precepts, then one is attached to self, and also attached to the three realms, thus being born within them. What do you think, son of heaven? What are precepts?' The son of heaven replied, 'They are the two hundred and fifty precepts that protect the Sramanas (those who have left home to practice).' Manjushri asked again, 'What is used to protect them?' The son of heaven replied, 'Protecting the body, speech, and mind is called protection. The two hundred and fifty precepts are all complete, not moved by the actions of the body, and without any fabrication.' Manjushri asked, 'Without any fabrication, can it be said that the precepts have a fixed location? Are they blue, yellow, white, black, red, or purple? Or do they point in a certain direction?' The son of heaven replied, 'No.' Manjushri asked again, 'Why?' The son of heaven replied, 'Because everything is empty and without substance, therefore it cannot be said that the precepts have a fixed location.' Manjushri asked, 'Why?' The son of heaven replied, 'Because there is no action.'

故。」

文殊又問：「其無所有，可名說乎？物如是不？」

報曰：「不能。」

文殊答曰：「是故，天子！當作斯觀。所號禁戒不可奉受，此曰樂禁。為備戒德，其心清和，智慧通達，如是行者悉無所有，無能動者、永無所趣。戒無所獲是真諦戒，不得心處是曰凈心，不逮智慧是真智慧，心無所作不懷想念，其無所生是謂護心，戒具備悉。如是奉戒，智慧若斯，不得心處、不念禁戒、不逮智慧，若能曉了智慧無處，一切調和無有眾疑，識解道教，不見諸法不善之義，其于諸法不見不善，則不受戒，其不受戒亦不毀禁。其欲學戒彼則須戒，其須戒者則不退還，其不退者彼名解脫，其解脫者則不合會，其不合會者彼則無漏，其無漏者則行平等，平等行者則無所得亦不受戒，是故諸法等如虛空，了虛無故。所以者何？其虛空者則無所行。是故，天子！學戒如此則無禁戒。彼所戒者，何所為戒？其不學戒，學戒當爾，則學于空。何謂為空？不樂身口，不慕其意，無染不染，是賢聖戒。如是住者，則無所住，其無所住，學平等戒。天子！又聽。如是出家為沙門者，具戒若此禁戒之謂，其人假使飲食衣服三千大千世界其中所有，皆能凈畢，所食之功多所救護，終不唐舉，皆由如是凈戒所致。」

天子又

【現代漢語翻譯】 現代漢語譯本 所以如此。」 文殊菩薩又問：『如果說它什麼都沒有，可以稱之為存在嗎？事物就是這樣嗎？』 回答說：『不能。』 文殊菩薩答道：『因此，天子！應當這樣觀察。所謂的禁戒不可執著奉行，這才是真正的樂於禁戒。爲了具備戒律的功德，內心清凈平和，智慧通達，像這樣修行的人，一切都無所執著，沒有什麼能動搖他，永遠沒有所趨向。戒律沒有所得才是真諦的戒律，心無所住才是清凈的心，不執著于智慧才是真智慧，心中無所作為，不懷任何念頭，無所生起才是守護心，戒律才算完備。像這樣奉持戒律，智慧如此，心無所住，不執著于禁戒，不執著于智慧，如果能明白智慧無處可得，一切都調和，沒有疑惑，理解佛法教義，不見諸法有不善的意義，對於諸法不見不善，就不會受戒，不受戒也不會毀壞禁戒。想要學習戒律的人必須持戒，必須持戒的人就不會退轉，不退轉的人就叫做解脫，解脫的人就不會執著，不執著的人就沒有煩惱，沒有煩惱的人就修行平等，修行平等的人就無所得也不受戒，所以諸法都像虛空一樣，因為明白虛無的緣故。為什麼呢？因為虛空是無所作為的。因此，天子！學習戒律如果這樣，就沒有禁戒。他所持的戒，是爲了什麼而持戒呢？不學習戒律，學習戒律應當如此，就是學習空性。什麼是空性呢？不貪戀身口，不追求意念，無染無不染，這是賢聖的戒律。像這樣安住，就沒有所住，沒有所住，就是學習平等戒。天子！再聽。像這樣出家為沙門的人，如果具備這樣的戒律，所謂的禁戒，這個人即使飲食衣服，三千大千世界中所有的一切，都能清凈地享用，所食的功德能救護很多人，最終不會白白浪費，都是因為這樣的清凈戒律所致。』 天子又問：

【English Translation】 English version Therefore.」 Manjushri then asked: 『If it has nothing, can it be called something? Is that how things are?』 The reply was: 『It cannot.』 Manjushri answered: 『Therefore, O prince! You should observe in this way. The so-called precepts should not be clung to and practiced; this is the true joy of precepts. In order to possess the merit of precepts, one』s mind should be pure and peaceful, and one』s wisdom should be penetrating. Those who practice in this way are not attached to anything, nothing can move them, and they never have any direction. The precepts without attainment are the true precepts, the mind without dwelling is the pure mind, not clinging to wisdom is true wisdom, the mind without action, without any thoughts, and without arising is the protection of the mind, and the precepts are complete. If one upholds the precepts in this way, with such wisdom, the mind does not dwell, one does not cling to the precepts, and one does not cling to wisdom. If one can understand that wisdom is nowhere to be found, everything is harmonious, there are no doubts, one understands the teachings of the Dharma, one does not see any unwholesome meaning in any Dharma, and one does not see any unwholesomeness in any Dharma, then one will not take precepts, and not taking precepts will not violate the precepts. Those who wish to learn the precepts must uphold the precepts, and those who must uphold the precepts will not regress. Those who do not regress are called liberated, those who are liberated will not cling, those who do not cling have no defilements, those who have no defilements practice equality, those who practice equality have no attainment and do not take precepts. Therefore, all Dharmas are like empty space, because they understand emptiness. Why is this? Because empty space is without action. Therefore, O prince! If one learns the precepts in this way, there are no precepts. What is the purpose of the precepts that one upholds? If one does not learn the precepts, learning the precepts should be like this, which is learning emptiness. What is emptiness? Not being attached to the body and mouth, not pursuing thoughts, without defilement or non-defilement, this is the precepts of the wise and holy. If one dwells in this way, there is no dwelling, and without dwelling, one learns the precepts of equality. O prince! Listen again. If a person who has left home to become a Shramana possesses such precepts, the so-called precepts, even if this person consumes food and clothing, everything in the three thousand great thousand worlds, they can be consumed purely, and the merit of what is consumed can protect many people, and ultimately it will not be wasted, all because of such pure precepts.』 The prince then asked:

問：「今者，文殊！為誰說此？」

文殊答曰：「為受者施，能親順者，彼則畢凈，能逮此義，爾乃凈畢；其不親、不受、不逮此義，不念、不修、不惟，誰受？誰為親近？誰能凈畢？爾乃正凈，此應咨嗟為真眾祐，一切諸法究竟悉空無所生慧，是為盡暢清凈眾祐。凡夫之士能畢眾祐，羅漢不能。所以者何？凡夫之士能受親近，還致識別，惟念精思：『吾曾咨受，惟察奉行。』能施能慕，則能凈畢。云何凈畢？周旋往來，沒復還生，所生之處，凈洗諸根。阿羅漢者，無有陰種諸入之義，不能周旋，何能凈畢！誰凈畢者？其受分衛福佈施主，凈三品場，然後受食。何謂三品？一、不得我亦無受者，二、不得施者亦無所授，三、不得周旋生死處所及凈畢竟。是為三。如是凈者，無所凈畢。是故，天子！吾說斯言：『飲食被服三千大千世界所有，皆能凈畢無微翳礙。是為處世真正眾祐，乃為出家名曰沙門。』」

文殊師利復謂善住意：「求出家者，吾當告語：『若欲出家為沙門者，仁族姓子！不處閑居，不在人間，無遠無近，不起不滅，不獨一己，不處大眾，不在會中，不處屏處，不行乞丐，不就人請，不著弊衣五納之服，不著居家白衣之服，不處曠野、不在居室，不慕少求亦不多求，不知止足亦無不足，亦無

【現代漢語翻譯】 現代漢語譯本：有人問：『文殊菩薩！你現在為誰說這些道理呢？』 文殊菩薩回答說：『為那些能夠接受教誨、能夠親近並順從教誨的人說。他們能夠徹底清凈，能夠領悟這些道理，這樣才能達到真正的清凈。那些不親近、不接受、不領悟這些道理的人，不思念、不修行、不思考的人，誰會接受教誨呢？誰會親近教誨呢？誰又能達到徹底的清凈呢？只有那些真正清凈的人，才應該被讚歎為真正的福田，因為他們領悟到一切諸法究竟都是空性，沒有生起智慧的地方，這才是徹底暢達的清凈福田。凡夫俗子能夠成就這樣的福田，而羅漢卻不能。為什麼呢？因為凡夫俗子能夠接受教誨並親近教誨，還能反思辨別，並精進思考：『我曾經接受過教誨，我應該觀察並奉行。』他們能夠佈施，能夠仰慕，這樣才能達到徹底的清凈。如何達到徹底的清凈呢？就是在生死輪迴中往來，在所生之處，能夠清凈洗滌諸根。而阿羅漢，因為沒有陰種和諸入的道理，不能在輪迴中往來，又怎麼能達到徹底的清凈呢？誰能達到徹底的清凈呢？就是那些接受分衛（乞食）的福報，佈施給施主，清凈三品場地，然後才接受食物的人。什麼是三品呢？第一，不執著于『我』，也沒有接受者；第二，不執著于施者，也沒有所施之物；第三，不執著于生死輪迴的處所，以及徹底的清凈。這就是三品。像這樣清凈的人，才是真正達到無所清凈的清凈。所以，天子！我才說：『飲食和衣服，即使是三千大千世界所有的，都能徹底清凈，沒有絲毫的障礙。』這才是處世的真正福田，也是出家被稱為沙門的原因。』 文殊師利菩薩又對善住意說：『對於那些尋求出家的人，我應當告訴他們：『如果想要出家成為沙門，善男子！不要住在閑靜的地方，也不要住在人間，不要離得太遠，也不要離得太近，不要生起，也不要滅去，不要獨自一人，也不要處在大眾之中，不要在集會中，也不要在僻靜處，不要去乞討，也不要接受別人的邀請，不要穿破舊的衣服，也不要穿在家人的白衣，不要住在曠野，也不要住在居室，不要貪求少，也不要貪求多，不知道止足，也沒有不足，也沒有……』

【English Translation】 English version: Someone asked: 'Manjushri, for whom are you speaking these teachings now?' Manjushri replied: 'I speak for those who can receive the teachings, who can approach and follow them. They can achieve complete purity, and they can grasp these principles, thus attaining true purity. Those who do not approach, do not receive, do not grasp these principles, do not contemplate, do not practice, do not reflect, who will receive the teachings? Who will approach the teachings? Who can achieve complete purity? Only those who are truly pure should be praised as true fields of merit, because they understand that all dharmas are ultimately empty, and there is no place where wisdom arises. This is the thoroughly clear and pure field of merit. Ordinary people can achieve such a field of merit, but Arhats cannot. Why? Because ordinary people can receive the teachings and approach them, and they can reflect and discern, and diligently think: 『I have received the teachings, I should observe and practice them.』 They can give and they can admire, thus they can achieve complete purity. How to achieve complete purity? It is to go back and forth in the cycle of birth and death, and in the place of birth, to purify and cleanse the senses. But Arhats, because they do not have the principle of the seeds of the skandhas and the entrances, cannot go back and forth in the cycle of birth and death, how can they achieve complete purity? Who can achieve complete purity? It is those who receive the merit of alms-begging, give to the donors, purify the three kinds of fields, and then receive food. What are the three kinds? First, not being attached to 『I』 and there is no receiver; second, not being attached to the giver and there is nothing to give; third, not being attached to the place of the cycle of birth and death, and to complete purity. These are the three kinds. Those who are pure in this way are truly achieving purity without anything to be purified. Therefore, O son of heaven! I say: 『Food and clothing, even if they are all that exists in the three thousand great thousand worlds, can be completely purified without any obstruction.』 This is the true field of merit in the world, and this is why those who leave home are called Shramanas.』 Manjushri further said to Good Dwelling Mind: 'For those who seek to leave home, I should tell them: 『If you want to leave home to become a Shramana, good son! Do not dwell in a quiet place, nor in the human world, do not be too far, nor too near, do not arise, nor cease, do not be alone, nor in the midst of a crowd, not in a gathering, nor in a secluded place, do not go begging, nor accept invitations, do not wear ragged clothes, nor the white clothes of householders, do not dwell in the wilderness, nor in a dwelling, do not crave little, nor crave much, do not know contentment, nor be discontent, nor...』

有行亦無不行，不在限節亦無中適，不智不愚不慧不闇，行空如此，乃曰備悉。其計我身舉動進退，若處閑居，當行分衛，察己聰慧，不離於明。』如是，天子！此輩伴黨，不達正真睹空慧義，是為發起，心有所存。所以者何？于彼如此希求望想，多所著念，尚無有身，何況他人。諸法歸空，慧了無生，安復欲得，限節功勛，獨處致耶？未之有也！是故，天子！其能如是節限平等，所修行者不求望想，吾乃謂彼知大限節。若使，天子！節淫怒癡，了於三界、五陰、四大諸種眾，入此無極，節而知止足，不受、不捨，不以修行亦無不行，無調不調，不寂然，不令盡，其能限節如是法者，不與三界而合同塵，彼乃名曰知限節者，所止清凈，為無所處，悉無所著。複次，天子！如來具戒。若有人來，欲備禁者，吾當為說。若，族姓子！不知苦諦，不斷習諦，不證盡諦，不奉行道，如是行者能正諦見。所以者何？真正諦者，無有苦諦，無有斷習，無習不習，亦無有盡，不為盡證，亦無有道，無所由行。設族姓子不奉四意止，乃為平等。所以者何？計無有意亦無所念，不求諸法是為己身。所建意止，其無有意、無所念者，彼無身痛、無心無法，當何所畏？有異難乎？若不奉行四意止者，是為備成清白之法。所以者何？清白法者，

【現代漢語翻譯】 現代漢語譯本：

『有行為，也無不行為；不在限制，也無適中；不智，不愚，不慧，不暗；行為空性如此，才叫做完備知曉。他們計較我身舉動進退，如果處在閑居，應當行乞食，觀察自己的聰慧，不離於明。』像這樣，天子！這些人結成朋黨，不通達真正見到空性的智慧之義，這是因為他們發起心有所執著。為什麼呢？因為他們如此希求盼望，多有執念，尚且沒有自身，何況他人。諸法歸於空性，智慧了知無生，又怎麼會想要得到限制的功勛，獨自達到呢？沒有這樣的道理！所以，天子！如果能夠像這樣限制平等，所修行者不求盼望，我就說他們知道大的限制。如果，天子！節制淫慾、嗔怒、愚癡，了知三界、五陰、四大等各種眾生，進入這無極之境，節制而知止足，不接受，不捨棄，不以修行也不以不修行，無調伏也無不調伏，不寂靜，也不令其滅盡，能夠限制這些法的人，不與三界同流合污，他們才叫做知道限制的人，所止之處清凈，因為無所執著，完全沒有執著。再說，天子！如來具足戒律。如果有人來，想要準備受持戒律，我應當為他們解說。如果，善男子！不知道苦諦（dukkha satya，關於苦的真理），不斷除集諦（samudaya satya，關於苦的起因的真理），不證得滅諦（nirodha satya，關於苦的止息的真理），不奉行道諦（marga satya，關於達到苦的止息的道路的真理），像這樣修行的人能夠正確地見到真諦。為什麼呢？真正的真諦，沒有苦諦，沒有斷除集諦，沒有集諦也沒有不集諦，也沒有滅諦，不為滅諦所證，也沒有道諦，沒有所由而行。假設善男子不奉行四意止（四念住，smrti-upasthana），就達到了平等。為什麼呢？因為計較沒有意念也沒有所念，不求諸法是為己身。所建立的意止，如果無意念、無所念，他們就沒有身體的痛苦、沒有心也沒有法，應當畏懼什麼呢？還有什麼困難呢？如果不奉行四意止，就成就了清白之法。為什麼呢？清白之法，

【English Translation】 English version:

'There is action, and also no action; not in limitation, and also no moderation; not wise, not foolish, not intelligent, not ignorant; action is empty like this, then it is called complete knowledge. They calculate my body's movements, advancing and retreating, if in seclusion, they should go for alms, observe their own intelligence, not departing from clarity.' Like this, O Son of Heaven! These people form groups, not understanding the true meaning of seeing the wisdom of emptiness, this is because they initiate a mind with attachments. Why is that? Because they have such desires and hopes, many attachments, not even having a self, how much less others. All dharmas return to emptiness, wisdom knows no birth, how could they want to obtain limited merits, to achieve it alone? There is no such reason! Therefore, O Son of Heaven! If one can limit equally like this, those who practice do not seek or hope, I say they know the great limitation. If, O Son of Heaven! one controls lust, anger, and ignorance, understands the three realms, the five aggregates, the four great elements, and all kinds of beings, enters this limitless state, controls and knows contentment, neither accepting nor abandoning, neither by practice nor by non-practice, neither taming nor not taming, neither being silent nor causing it to cease, those who can limit these dharmas, not mixing with the dust of the three realms, they are called those who know limitation, their dwelling is pure, because there is no attachment, completely without attachment. Furthermore, O Son of Heaven! The Tathagata is fully endowed with precepts. If someone comes, wanting to prepare to uphold the precepts, I should explain it to them. If, O son of a good family! one does not know the truth of suffering (dukkha satya), does not cut off the truth of the origin of suffering (samudaya satya), does not realize the truth of the cessation of suffering (nirodha satya), does not practice the truth of the path to the cessation of suffering (marga satya), those who practice like this can correctly see the true truth. Why is that? The true truth, there is no truth of suffering, no cutting off the truth of the origin of suffering, no origin of suffering and no non-origin of suffering, also no truth of cessation, not realized by the truth of cessation, also no truth of the path, no way to practice. Suppose a son of a good family does not practice the four foundations of mindfulness (smrti-upasthana), then he achieves equality. Why is that? Because calculating there is no intention and no thought, not seeking dharmas is for oneself. The established foundations of mindfulness, if there is no intention, no thought, they have no bodily pain, no mind, and no dharma, what should they fear? Is there any difficulty? If one does not practice the four foundations of mindfulness, then one achieves the pure dharma. Why is that? The pure dharma,

無有不善處在其前，亦無善法，不斷不起。不斷不起者，是為名曰平等真正安諦之義，其逮平等，爾乃名曰平等之行。若，族姓子！不行四神足無有放逸，行四等心、五根、五力及七覺意、八種道者，若等奉行三十七品道義之法，不舉不下，無言無說，是謂行道。若，族姓子！志三十七道品之法，于諸音聲從賢聖教不隨水流，若能精修遵其所行，不知諸法亦不造證。所以者何？所可言曰三十七品道類之法，假有字耳，觀其假名，因望想生。計其相者，亦無有相，為水所漂，因致周旋，其周旋者無所施害。除此名已，則無所得，猶如觀察此三十七道品之法，亦無所除。」

天子復問文殊師利：「何謂比丘慕于修行，而獨宴處？」

文殊答曰：「假使分別諸法一等一種門相者，譬如虛空，悉無所行，皆無眾生，是謂修行。又修行者，不處今世、不由後世，在於三世皆無所行，至一切法，亦無所行，悉了諸法虛偽無實，是謂修行。其修行者，則于諸法無雙無只，無應不應，是謂修行。」

時彼眾會無央數人，心懷沉吟，悉生疑結：「此為何謂？當奉何行？何因申暢？如來、至真、等正覺，演三脫門，得至泥洹，若能造證三十七道品之法，致滅度矣！文殊師利今者所說，將無倒教亂法之兆？」

文殊

【現代漢語翻譯】 現代漢語譯本：沒有不善之處在其之前，也沒有善法，既不中斷也不生起。既不中斷也不生起，這被稱為平等真正安諦（an諦，真理）的意義，達到平等，才被稱為平等的行為。如果，善男子！不修行四神足（四種禪定力量）而沒有放逸，修行四等心（慈、悲、喜、舍）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）以及七覺意（擇法、精進、喜、輕安、念、定、舍）、八種道（正見、正思惟、正語、正業、正命、正精進、正念、正定），如果能夠奉行三十七品道義之法，不舉高也不貶低，無言無說，這才是修行。如果，善男子！立志於三十七道品之法，對於各種聲音，從賢聖的教導而不隨波逐流，如果能夠精進修行並遵循所行，既不認知諸法也不造作證悟。為什麼呢？所說的三十七品道類之法，只是假借文字而已，觀察其假名，因妄想而生。計較其相狀，也是沒有相狀的，像被水漂流，因緣而周旋，其周旋也沒有任何損害。除去這個名稱，就沒有什麼可以得到的，就像觀察這三十七道品之法，也沒有什麼可以去除的。 天子又問文殊師利（Manjusri，菩薩名）: 『什麼是比丘（bhiksu，佛教出家男眾）嚮往修行，而獨自靜處？』 文殊回答說：『如果分別諸法為一等一種門相，就像虛空一樣，沒有任何行為，都沒有眾生，這才是修行。又修行的人，不處在今世，也不由後世，在過去、現在、未來三世都沒有任何行為，對於一切法，也沒有任何行為，完全瞭解諸法虛偽不實，這才是修行。修行的人，對於諸法沒有雙重也沒有單獨，沒有應該也沒有不應該，這才是修行。』 當時在場的無數人，心中沉思，都產生了疑惑：『這是什麼意思？應當奉行什麼？如何才能闡明？如來（Tathagata，佛的稱號）、至真、等正覺（Sammasambuddha，佛的稱號），演說三解脫門（空、無相、無愿），可以達到涅槃（Nirvana，佛教的最高境界），如果能夠造作證悟三十七道品之法，就可以達到滅度！文殊師利現在所說的，難道不是顛倒教法、擾亂佛法的徵兆嗎？』

【English Translation】 English version: There is no unwholesome place before it, nor is there any wholesome dharma, neither ceasing nor arising. That which neither ceases nor arises is called the meaning of equality, true and peaceful (an諦, truth); attaining equality is then called the practice of equality. If, son of a good family! one does not practice the four bases of spiritual power (four meditative powers) without negligence, practices the four immeasurable minds (loving-kindness, compassion, joy, equanimity), the five roots (faith, vigor, mindfulness, concentration, wisdom), the five powers (power of faith, power of vigor, power of mindfulness, power of concentration, power of wisdom), and the seven factors of enlightenment (discrimination of dharma, vigor, joy, tranquility, mindfulness, concentration, equanimity), the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), if one can practice the thirty-seven factors of enlightenment, neither elevating nor degrading, without words or speech, this is called practice. If, son of a good family! one is determined in the thirty-seven factors of enlightenment, regarding all sounds, following the teachings of the sages and not going with the flow, if one can diligently practice and follow what is practiced, neither knowing the dharmas nor creating proof. Why is that? The so-called thirty-seven factors of enlightenment are merely borrowed words; observing their false names, they arise from delusion. Calculating their forms, they also have no forms, like being carried by water, revolving due to conditions, and their revolving does no harm. Removing this name, there is nothing to be gained, just like observing these thirty-seven factors of enlightenment, there is nothing to be removed. The heavenly being then asked Manjusri (Manjusri, name of a Bodhisattva): 'What is it that a bhiksu (bhiksu, Buddhist monk) aspires to practice, and dwells alone in solitude?' Manjusri replied: 'If one distinguishes all dharmas as being of one kind and one aspect, like space, there is no action, and there are no sentient beings, this is called practice. Moreover, one who practices is not in this world, nor is one from the next world, in the three times (past, present, future) there is no action, regarding all dharmas, there is also no action, completely understanding that all dharmas are false and unreal, this is called practice. One who practices, regarding all dharmas, has neither duality nor singularity, neither should nor should not, this is called practice.' At that time, countless people in the assembly were pondering in their hearts, and all had doubts: 'What does this mean? What should we practice? How can it be explained? The Tathagata (Tathagata, title of the Buddha), the truly enlightened one, the perfectly enlightened one (Sammasambuddha, title of the Buddha), expounds the three doors of liberation (emptiness, signlessness, wishlessness), which can lead to Nirvana (Nirvana, the highest state in Buddhism), if one can create proof of the thirty-seven factors of enlightenment, one can attain extinction! What Manjusri is saying now, is it not a sign of inverting the teachings and disrupting the Dharma?'

師利尋時皆知，此諸比丘一切眾會心所懷疑，告舍利弗：「唯卿仁者，為眾重任，咸共信之，最大智慧，如來所嘆。又賢者身，離欲塵法而以造證。仁者久如逮成四諦，得造證乎三十七品及三脫門也。」舍利弗曰：「不也！我不得法，當可造立，思惟其義，及修行者。所以者何？一切諸法悉無所受亦無所生，空無言教，空不證空。」

說是語時，三萬比丘漏盡意解。

善住意天子贊文殊師利：「審如仁者，執慧頒宣深妙法忍，興隆空行。」

文殊答曰：「吾不執慧，一切愚戇凡夫之士執求智慧。所以者何？斯等之類，執持令轉，集會二品所執，墮于地獄、餓鬼、畜生、諸天、人間，所見牽連。假使，天子！為諸三界展轉牽連，輪轉無際，所向非一，所生受身，各各別異，是為牽連，隨其宛轉，如是牽連展轉無休。由是之故，不知本際，在於生死樂苦惱根。複次，天子！愚騃無智凡夫，不聞與欲俱合，怒癡亦然，報應諸見，名色同塵，諸佛、聲聞、緣覺、菩薩，及逮法忍，無所牽連，亦無宛轉。所以者何？如斯黨類，其身口心未曾起立，所展轉者不得三界，何所宛轉？是故斯等牽連智慧，若更受身，無所棄捨，是執智慧。」

天子又問：「仁者所說，毀壞慧乎？」

答曰：「不也。」

【現代漢語翻譯】 現代漢語譯本：當時，師利（指文殊師利菩薩）立刻知道，這些比丘們，所有集會的人心中都存有疑惑，於是告訴舍利弗（佛陀十大弟子之一）說：『只有您，仁者，是大眾所依賴的，大家都信任您，您擁有最大的智慧，是如來所讚歎的。而且賢者您，已經遠離了慾望和塵世的法則，並以此證得了真理。仁者您是何時成就四諦（苦、集、滅、道）的，又是如何證得三十七道品（修行的三十七種方法）和三解脫門（空、無相、無愿）的呢？』 舍利弗回答說：『不是的！我沒有得到任何可以建立的法，也沒有思考過它的意義，以及修行的方法。為什麼呢？因為一切諸法都是無所接受，也無所生起的，是空無言說的教導，空性本身也不能被空性所證明。』 當說這些話的時候，三萬比丘的煩惱都已斷盡，心意得到了解脫。 善住意天子讚歎文殊師利說：『確實如仁者所說，您執持智慧，宣揚深奧微妙的法忍，興盛空性的修行。』 文殊回答說：『我並不執著于智慧，一切愚昧無知的凡夫俗子才執著追求智慧。為什麼呢？因為這類人，執著於此，使其流轉，被二種執著所束縛，墮入地獄、餓鬼、畜生、諸天、人間，被所見所聞牽連。假使，天子！爲了三界（欲界、色界、無色界）而輾轉牽連，輪轉沒有盡頭，所去的方向不一，所受的身體，各不相同，這就是牽連，隨著它輾轉，這樣的牽連輾轉沒有休止。因此，不知道根本的界限，處於生死苦樂煩惱的根源。再次，天子！愚蠢無知的凡夫，不聽聞與慾望結合，憤怒和愚癡也是如此，報應和各種見解，名色和塵世相同，諸佛、聲聞、緣覺、菩薩，以及證得法忍的人，都沒有被牽連，也沒有輾轉。為什麼呢？因為這類人，他們的身口意從未生起，所輾轉的不會在三界中，又如何輾轉呢？所以這些人執著于智慧，如果再次受生，就無法捨棄，這就是執著于智慧。』 天子又問：『仁者所說，是毀壞智慧嗎？』 文殊回答說：『不是的。』

【English Translation】 English version: Then, Śrī (referring to Mañjuśrī Bodhisattva) immediately knew that these bhikṣus, all those assembled, had doubts in their hearts, so he said to Śāriputra (one of the Buddha's ten great disciples): 'Only you, venerable one, are relied upon by the assembly, everyone trusts you, you possess the greatest wisdom, and are praised by the Tathāgata. Moreover, you, the venerable one, have already departed from desires and worldly laws, and have attained enlightenment through this. When did you, venerable one, achieve the Four Noble Truths (duḥkha, samudaya, nirodha, marga), and how did you attain the Thirty-seven Factors of Enlightenment (thirty-seven methods of practice) and the Three Doors of Liberation (emptiness, signlessness, wishlessness)?' Śāriputra replied: 'No! I have not obtained any dharma that can be established, nor have I contemplated its meaning, or the methods of practice. Why? Because all dharmas are without acceptance and without arising, they are empty of verbal teachings, and emptiness itself cannot be proven by emptiness.' When these words were spoken, the afflictions of thirty thousand bhikṣus were exhausted, and their minds were liberated. The deva Su-sthita praised Mañjuśrī, saying: 'Indeed, as the venerable one has said, you hold wisdom, proclaim the profound and subtle forbearance of the Dharma, and promote the practice of emptiness.' Mañjuśrī replied: 'I do not cling to wisdom, it is all ignorant and foolish ordinary people who cling to the pursuit of wisdom. Why? Because these kinds of people, clinging to this, cause themselves to transmigrate, bound by two kinds of clinging, falling into hell, hungry ghosts, animals, devas, and the human realm, being entangled by what they see and hear. Suppose, deva! For the sake of the three realms (the desire realm, the form realm, and the formless realm), they are entangled in transmigration, endlessly revolving, going in different directions, and receiving different bodies, this is entanglement, following its rotation, such entanglement revolves without end. Therefore, they do not know the fundamental limit, and are in the root of the suffering and joy of birth and death. Furthermore, deva! Foolish and ignorant ordinary people, do not hear of being united with desire, anger and ignorance are also the same, retribution and various views, name and form are the same as the world, Buddhas, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and those who have attained the forbearance of the Dharma, are not entangled, nor do they transmigrate. Why? Because these kinds of people, their body, speech, and mind have never arisen, what transmigrates will not be in the three realms, so how can they transmigrate? Therefore, these people cling to wisdom, if they are reborn again, they cannot abandon it, this is clinging to wisdom.' The deva then asked: 'Venerable one, are you saying that you are destroying wisdom?' Mañjuśrī replied: 'No.'

又問：「何故毀壞？令無所除。」

「是等學者，是毀壞慧，若不毀壞，無所除者不滅寂慧。」

又問：「文殊！仁無此乎？」

答曰：「不也。」

又問：「何故？」

答曰：「其有將去覆還，有往來者則有此事，其無有往、無有還者，曉了諸法而無周旋，則無將去亦無覆來。」

又問文殊：「何所章句為最元首？」

答曰：「如是句者，我是元首。」

又問：「何謂？」

文殊答曰：「若有菩薩，於一文字、一章句義而不動者，章句猶歸分別四義。何謂為四解章句？一、常如審諦。二、了空義，知為恍忽。三、分別無形，悉無所生。四、于諸所知不以為知、不以為患。不造二事，是諸章句最為元首。」

時佛嗟嘆文殊師利：「善哉，善哉！乃能班宣逮總持義。」

文殊白佛：「我無總持。所以者何？無所得故，無可執持。愚騃凡夫乃逮總持，諸佛菩薩無所獲致。所以者何？其迷惑者多所執持。何所持乎？依于吾我、著人壽命，執持斷滅及計有常，執壞貪淫、瞋恚、愚癡，親抱所有，恩愛貪身，自見五陰、四大及諸入，思想多念，而反求望，墮若干見六十二疑，有所獲致，而急執持。是故，世尊！愚戇凡夫逮得總持。所以者何？愚夫懷

【現代漢語翻譯】 現代漢語譯本 又問：『為何要毀壞？使得沒有可以去除的？』 回答說：『這些學者，是毀壞智慧的。如果他們不毀壞，那麼沒有可以去除的東西，也就不會有寂滅的智慧。』 又問：『文殊（Manjusri，菩薩名）！你沒有這種情況嗎？』 回答說：『不是的。』 又問：『為什麼？』 回答說：『如果有人將所覆之物拿走又放回，有往來，就會有這種情況。如果既沒有往，也沒有還，明瞭諸法而沒有周旋，那麼就沒有拿走，也沒有放回。』 又問文殊：『什麼章句最為首要？』 回答說：『像這樣的句子，』我是首要『。』 又問：『這是什麼意思？』 文殊回答說：『如果有菩薩，對於一個文字、一個章句的意義而不動搖，那麼這個章句仍然可以歸結為四種解釋。哪四種解釋呢？一、常常如實審視。二、明瞭空性的意義，知道一切都是虛幻的。三、分別無形，知道一切都沒有生起。四、對於所知的事物不認為自己知道，也不認為自己有患。不造作這兩種事，這些章句就是最為首要的。』 這時，佛讚歎文殊師利（Manjusri，菩薩名）：『善哉，善哉！你能夠宣說達到總持（dharani，總攝憶持）的意義。』 文殊對佛說：『我沒有總持。為什麼呢？因為沒有所得，所以無可執持。愚癡的凡夫才會有總持，諸佛菩薩沒有獲得。為什麼呢？因為迷惑的人執著很多。執著什麼呢？依於我見、執著人壽，執著斷滅和計較常有，執著壞的貪慾、嗔恚、愚癡，親近所有，恩愛貪身，自見五陰（skandha，構成人身的五種要素）、四大（mahabhuta，構成物質的四大元素）以及諸入（ayatana，感覺器官），思想多念，反而求望，墮入若干見解和六十二種疑惑，有所獲得，就急於執著。所以，世尊！愚蠢的凡夫才會有總持。為什麼呢？愚夫懷有』

【English Translation】 English version Again asked: 'Why destroy? So that there is nothing to remove.' Answered: 'These scholars, they destroy wisdom. If they do not destroy, then there is nothing to remove, and there will be no extinguished wisdom.' Again asked: 'Manjusri (菩薩名)! Do you not have this?' Answered: 'No.' Again asked: 'Why?' Answered: 'If someone takes away what is covered and returns it, there is coming and going, then there will be this situation. If there is neither going nor returning, understanding all dharmas without revolving, then there is no taking away nor returning.' Again asked Manjusri: 'Which sentence is the most primary?' Answered: 'Such a sentence, 'I am the primary'.' Again asked: 'What does it mean?' Manjusri answered: 'If there is a Bodhisattva, who does not waver in the meaning of a single word or a single sentence, then this sentence can still be summarized into four interpretations. What are the four interpretations? First, always examine truthfully. Second, understand the meaning of emptiness, knowing that everything is illusory. Third, distinguish the formless, knowing that nothing arises. Fourth, regarding what is known, do not think that you know, nor think that you have a problem. Not creating these two things, these sentences are the most primary.' At this time, the Buddha praised Manjusri: 'Excellent, excellent! You are able to proclaim the meaning of attaining dharani (總攝憶持).' Manjusri said to the Buddha: 'I do not have dharani. Why? Because there is nothing to be attained, so there is nothing to hold onto. Foolish ordinary people attain dharani, while Buddhas and Bodhisattvas do not obtain it. Why? Because those who are deluded cling to many things. What do they cling to? They rely on the view of self, cling to the lifespan of a person, cling to annihilation and the idea of permanence, cling to bad desires, anger, and ignorance, embrace all possessions, love and greed for the body, see the five skandhas (構成人身的五種要素), the four mahabhutas (構成物質的四大元素), and the ayatanas (感覺器官), have many thoughts, and instead seek and hope, falling into various views and sixty-two doubts, and if they obtain something, they quickly cling to it. Therefore, World Honored One! Foolish ordinary people attain dharani. Why? Because foolish people harbor'

法在心念者，諸佛世尊悉無所持。聲聞、緣覺、諸菩薩等，亦復若茲，是故愚夫逮得總持。」

於是善住意天子問文殊師利：「如曏者說不得總持，當以何意化於五趣？」

答曰：「其五趣者，無所為作。所以者何？吾以消除五趣終始，令其所趣不知處所。諸佛、緣覺、聲聞所趣，愚戇凡夫所不能趣。所以者何？愚夫比數墮于生死，諸明智者消除諸趣，道跡亦然，不離生死，況于愚戇凡夫士乎！是故吾身，消除諸趣不得總持。所以者何？無所獲致，當何持也！」

說是語時，彼眾會中五百比丘誹謗此經而舍馳去，則以現身墮大地獄。

時，舍利弗報文殊師利：「且止！勿復演此深法，五百比丘聞之狐疑不肯順入，自恣、罵詈，自謂尊豪，而舍馳走，誹謗心亂弘雅之典，則以現身墮大地獄。」

文殊報曰：「唯，舍利弗！莫有斯言，勿懷疑網，有計是非，勿懷猶預，不見有法墮地獄者，惟察諸法無誹謗者。所以者何？一切諸法悉無所生，屬舍利弗而宣此辭，令吾休止，不說經典。假使族姓子、族姓女，依著吾我想人壽命，若江沙劫供養如來承事聖眾，隨其所安，皆給所乏，盡其形壽而不懈休；若有聞此如是像法深妙難解，一切世間所可希聞，空無相愿，憺怕寂寞，歸於消滅，無起無滅，

【現代漢語翻譯】 現代漢語譯本：如果法存在於心念之中，那麼諸佛世尊就沒有任何可以執持的東西。聲聞、緣覺、諸菩薩等也是如此，因此愚笨的人反而能夠獲得總持（一種記憶和理解佛法的能力）。 這時，善住意天子問文殊師利：『如果像您剛才所說，不能獲得總持，那麼應該用什麼方法來教化五趣（地獄、餓鬼、畜生、人、天）的眾生呢？』 文殊師利回答說：『這五趣實際上是無所作為的。為什麼呢？因為我消除了五趣的起始和終結，使他們所去的方向都不知道在哪裡。諸佛、緣覺、聲聞所去的境界，是愚笨凡夫所不能到達的。為什麼呢？因為愚夫總是不斷地在生死中輪迴，而明智的人則消除了諸趣，即使是修行道跡的人，也仍然沒有脫離生死，更何況是愚笨的凡夫呢！因此，我自身消除了諸趣，所以不能獲得總持。為什麼呢？因為沒有什麼可以獲得，又拿什麼去執持呢！』 當文殊師利說這些話的時候，在場的五百位比丘誹謗這部經典，然後捨棄而去，隨即就現身墮入了大地獄。 這時，舍利弗對文殊師利說：『請停止吧！不要再講這種深奧的佛法了，這五百位比丘聽了之後心生疑惑，不肯接受，反而放縱自己，謾罵，自以為尊貴，然後捨棄而去，誹謗這廣大的經典，隨即就現身墮入了大地獄。』 文殊師利回答說：『是的，舍利弗！不要說這樣的話，不要心懷疑惑，不要計較是非，不要猶豫不決，要知道沒有哪種法會使人墮入地獄，只有觀察諸法，才能發現沒有誹謗者。為什麼呢？因為一切諸法都是無生的。舍利弗，你這樣說，讓我停止，不要再說經典。假設有善男子、善女人，執著於我、想、人、壽命這些概念，即使經過像恒河沙數那樣多的劫數來供養如來，侍奉聖眾，隨他們所安，都給予他們所需要的，盡其一生都不懈怠；如果有人聽聞到這種像法（佛法衰微時期）中深奧難解的教義，這是世間很少聽聞的，空、無相、無愿，寂靜無為，歸於消滅，無生無滅，'

【English Translation】 English version: If the Dharma resides in the mind, then all Buddhas, World Honored Ones, have nothing to hold onto. The Sravakas (hearers), Pratyekabuddhas (solitary realizers), and all Bodhisattvas are also the same. Therefore, foolish people can attain Dharani (a power of memory and understanding of the Dharma). Then, the Deva (god) Good Dwelling Mind asked Manjushri: 『If, as you just said, one cannot attain Dharani, then what method should be used to teach the beings of the five realms (hell, hungry ghosts, animals, humans, and gods)?』 Manjushri replied: 『These five realms are actually without action. Why is that? Because I have eliminated the beginning and end of the five realms, making it so that they do not know where they are going. The realms that Buddhas, Pratyekabuddhas, and Sravakas go to are not attainable by foolish ordinary people. Why is that? Because foolish people are always revolving in the cycle of birth and death, while wise people have eliminated the realms. Even those who practice the path have not yet escaped birth and death, let alone foolish ordinary people! Therefore, I myself have eliminated the realms, so I cannot attain Dharani. Why is that? Because there is nothing to attain, so what is there to hold onto!』 When Manjushri spoke these words, five hundred Bhikkhus (monks) in the assembly slandered this Sutra (scripture) and then abandoned it and left, and immediately they fell into the great hell in their present bodies. At this time, Sariputra said to Manjushri: 『Please stop! Do not speak this profound Dharma any further. These five hundred Bhikkhus, after hearing it, have become doubtful and are unwilling to accept it. Instead, they indulge themselves, curse, consider themselves noble, and then abandon it and leave, slandering this vast scripture. Immediately, they fell into the great hell in their present bodies.』 Manjushri replied: 『Yes, Sariputra! Do not say such things, do not harbor doubts, do not judge right and wrong, do not hesitate. Know that there is no Dharma that causes one to fall into hell. Only by observing all Dharmas can one discover that there are no slanderers. Why is that? Because all Dharmas are unproduced. Sariputra, by saying this, you are asking me to stop and not speak the Sutra. Suppose there are good men and good women who are attached to the concepts of self, thought, person, and lifespan. Even if they spend as many kalpas (eons) as the sands of the Ganges River to make offerings to the Tathagata (Buddha) and serve the Sangha (community), providing them with whatever they need, and never slacking off for their entire lives; if someone hears this profound and difficult-to-understand teaching of the Dharma in the Dharma-ending age, which is rarely heard in the world, the emptiness, signlessness, wishlessness, tranquility, and extinction, without arising or ceasing,』

無人壽命，無常苦空，非身之誼，若能得聞如是輩經，聞之誹謗，其族姓子及族姓女墮大地獄，在大地獄忽聞此經，尋便得出，輒信深經而得解脫，勝善男子、善女人江河沙劫奉敬如來供養聖眾，著吾我人及計壽命，不得至道，聞是法者疾得解脫。」◎

佛贊文殊師利：「善哉，善哉！誠如所言。斯經尊妙，若現於世，與佛興出等無有異。道跡往來，不逮無著，于緣覺乘、菩薩大乘而見授決，此為最尊，等無若干。所以者何？不著吾我，所修平等，亦無所得，至於泥洹亦復若茲。設有念知，言有所得，則墮顛倒。」

佛告舍利弗：「此諸比丘五百人等，在於地獄速得滅度，勝於是間愚惑百年護戒、悉知止足，墮于顛倒六十二見。所以者何？未曾得聞此深妙法無解脫相也。是族姓子、若族姓女，聞此深經，入耳思惟，疾逮無上正真之道，勝疑余經，迷墮顛倒。發意頃須臾樂信此深經者，疾得解脫。」◎

◎善住意天子問文殊師利：「仁者！樂我凈修梵行無玷汙乎？」

文殊報曰：「如是，天子！則修梵行，設使卿身不勸梵行、不修梵行，乃為可耳？」

問曰：「何謂？」

答曰：「其有所受，彼乃修行；其不受者，何所行乎？可名行耶？」

天子又問：「如今仁者不修梵行

【現代漢語翻譯】 現代漢語譯本：人的壽命是無常的，充滿痛苦和空虛，並非真實的自我。如果有人能夠聽聞這樣的經典，卻加以誹謗，那麼這個家族的子弟或女子將會墮入大地獄。然而，即使在大地獄中，如果他們能聽到這部經典，也會立刻從中解脫出來，並因深信此經而獲得解脫。這比那些在無數劫中供養如來和聖眾，卻執著于『我』、『人』等概念，並計較壽命的善男子、善女人，更能夠快速地證得真道。聽聞此法的人，能夠迅速獲得解脫。 佛陀讚歎文殊師利菩薩說：『說得好啊，說得好啊！正如你所說。這部經典至尊至妙，它在世間出現，與佛陀的出現沒有差別。修道之人來來往往，都無法達到無執著的狀態。對於緣覺乘和菩薩大乘的修行者，這部經典都能給予授記，它是最尊貴的，無可比擬。這是為什麼呢？因為它不執著于『我』，所修的法是平等的，也沒有任何所得，甚至達到涅槃也是如此。如果有人認為自己有所得，那就是顛倒的。』 佛陀告訴舍利弗：『這些五百比丘，即使身處地獄，也能迅速得到解脫，這勝過那些在這個世間愚昧迷惑，百年持戒，自以為知足，卻墮入顛倒六十二見的修行人。這是為什麼呢？因為他們從未聽聞過這種深奧微妙的法，沒有解脫的相狀。如果家族子弟或女子，聽聞這部深奧的經典，並能入耳思考，就能迅速證得無上正真之道，勝過那些疑惑其他經典，迷失而墮入顛倒的人。只要在發心的一瞬間，能夠歡喜信受這部深奧的經典，就能迅速獲得解脫。』 善住意天子問文殊師利菩薩：『仁者！您是否樂於清凈地修行梵行，不沾染任何污垢呢？』 文殊師利菩薩回答說：『是的，天子！這才是真正的修行梵行。即使你勸人不修行梵行，或者自己不修行梵行，也是可以的。』 天子問：『這是什麼意思呢？』 文殊師利菩薩回答說：『有所執受，那才是修行；如果沒有任何執受，又修行什麼呢？這還能稱之為修行嗎？』 天子又問：『那麼，現在仁者您是不修行梵行嗎？』

【English Translation】 English version: The lifespan of humans is impermanent, filled with suffering and emptiness, and not a true self. If someone hears such a scripture and yet slanders it, that family's sons or daughters will fall into the great hell. However, even in the great hell, if they hear this scripture, they will immediately be released from it and attain liberation through deep faith in this scripture. This is faster than those good men and women who, for countless kalpas, make offerings to the Tathagata and the holy assembly, yet cling to concepts of 'I,' 'person,' and calculate lifespans, and are unable to quickly attain the true path. Those who hear this Dharma can quickly attain liberation. The Buddha praised Manjushri Bodhisattva, saying, 'Excellent, excellent! Just as you have said. This scripture is supremely wonderful, and its appearance in the world is no different from the appearance of the Buddha. Those who practice the path come and go, but cannot reach a state of non-attachment. For those practicing the Pratyekabuddha vehicle and the Bodhisattva Mahayana, this scripture can give predictions, and it is the most honored, incomparable. Why is this? Because it does not cling to 'I,' the practice is equal, and there is nothing to be attained, even reaching Nirvana is the same. If someone thinks they have attained something, that is delusion.' The Buddha told Shariputra, 'These five hundred bhikkhus, even if they are in hell, can quickly attain liberation, which is superior to those in this world who are foolish and deluded, who keep precepts for a hundred years, think they are content, but fall into the sixty-two views of delusion. Why is this? Because they have never heard this profound and subtle Dharma, which has no aspect of liberation. If family sons or daughters hear this profound scripture, and contemplate it, they can quickly attain the unsurpassed true path, surpassing those who doubt other scriptures, become lost, and fall into delusion. If, in the moment of aspiration, they can joyfully believe in this profound scripture, they can quickly attain liberation.' The Deva Sughoshita asked Manjushri, 'O Noble One! Do you delight in practicing pure Brahma-conduct, without any defilement?' Manjushri replied, 'Yes, Deva! That is the true practice of Brahma-conduct. Even if you advise others not to practice Brahma-conduct, or if you yourself do not practice Brahma-conduct, that is also acceptable.' The Deva asked, 'What does this mean?' Manjushri replied, 'If there is something to grasp, that is practice; if there is nothing to grasp, what is there to practice? Can that be called practice?' The Deva then asked, 'So, now, Noble One, are you not practicing Brahma-conduct?'

乎？」

文殊答曰：「不也。」

又問：「不凈行耶？」

答曰：「不修凈行，如天子言。以何等故不修凈行？無家居、不梵行、不受、不惑，亦無所行，亦無不梵行。假使學者清和梵行，悉無所行，亦無非行，爾乃名曰大凈梵行。其行，天子！淫怒癡行乃曰正行；游于欲界色無色界，是曰清行，愍傷眾生。其不習行淫怒癡事，不游三界，彼不清修，亦無所行，乃謂為行。」

善住意曰：「善哉，善哉！文殊師利！所暢辯才而無掛礙。」

文殊答曰：「使卿辯才亦無掛礙，得無礙辯，可得處乎。所以者何？計是我故，有所倚著，則為掛礙。」

文殊師利復告善住意：「欲以是像求凈梵行者，設使仁者不執刀劍，賊害一切眾生身命，不捉矛戟瓦石大棒，自然危者乃為慈心。」

天子又問：「此言何謂？」

文殊答曰：「所謂眾生含血之類，義所趣乎？」

天子報曰：「假有名耳！計有吾我乃有眾生，含血之類受思想故，故曰眾生。依倚顛倒貪計有身，故曰眾生。所以者何？是故，天子！貪見吾我想人壽命，因有假號而演名字，吾當以利智慧劍而危害之。常以此義將養護之，令不見縛，當使㸌然不知諸受之所歸趣，無所斷除。是故，天子！當解此義，除吾我想，

【現代漢語翻譯】 現代漢語譯本 天子問道：『是這樣嗎？』 文殊菩薩回答說：『不是這樣的。』 天子又問：『那麼是不清凈的行為嗎？』 文殊菩薩回答說：『不是修習清凈的行為，就像天子您所說的那樣。為什麼不修習清凈的行為呢？因為沒有居家生活，不進行梵行（brahmacarya，指禁慾修行），不接受任何事物，不被迷惑，也沒有任何行為，也沒有不進行梵行。假設修行者清凈和合地進行梵行，完全沒有任何行為，也沒有非梵行，這才叫做大清凈梵行。天子啊！淫慾、嗔怒、愚癡的行為才叫做真正的修行；在欲界、色界、無色界中游歷，這才是清凈的修行，憐憫和傷感眾生。那些不習行淫慾、嗔怒、愚癡之事，不遊歷三界的人，他們不是清凈的修行，也沒有任何行為，這才能稱為修行。』 善住意（Sudhārthacitta，菩薩名）說：『太好了，太好了！文殊師利（Mañjuśrī，菩薩名）！您所闡述的辯才真是毫無障礙。』 文殊菩薩回答說：『如果你的辯才也毫無障礙，獲得無礙辯才，那就可以達到那個境界了。為什麼呢？因為執著于「我」的觀念，有所依賴和執著，就會產生障礙。』 文殊師利菩薩又告訴善住意：『如果想通過這種方式尋求清凈的梵行，即使仁者不執刀劍，不傷害一切眾生的生命，不拿矛戟、瓦石、大棒，自然而然地危及眾生的行為才是慈悲心。』 天子又問：『這話是什麼意思？』 文殊菩薩回答說：『所謂眾生，指那些有血的生命，他們的意義在哪裡呢？』 天子回答說：『這只是一個假名而已！執著于有「我」的觀念，才會有眾生，有血的生命會感受思想，所以才叫做眾生。依賴於顛倒的觀念，貪戀執著于身體，所以才叫做眾生。因此，天子！貪戀于看到「我」的觀念，執著於人壽，因為有了假名才有了名字，我應當用智慧之劍來危害它。常常用這個道理來培養和保護它，使它不被束縛，應當使它豁然開朗，不知道各種感受的歸宿，沒有任何需要斷除的東西。因此，天子！應當理解這個道理，去除「我」的觀念。』

【English Translation】 English version The prince asked: 'Is it so?' Mañjuśrī replied: 'It is not so.' He further asked: 'Is it then impure conduct?' Mañjuśrī replied: 'It is not practicing pure conduct, as the prince says. Why not practice pure conduct? Because there is no household life, no brahmacarya (celibate practice), no acceptance, no delusion, no action, and no non-brahmacarya. If a practitioner practices pure and harmonious brahmacarya, with no action at all, and no non-action, that is called great pure brahmacarya. O prince! The conduct of lust, anger, and ignorance is called true conduct; wandering in the desire realm, the form realm, and the formless realm, that is called pure conduct, compassionating sentient beings. Those who do not practice lust, anger, and ignorance, and do not wander in the three realms, their practice is not pure, and they have no action, that is called conduct.' Sudhārthacitta (a Bodhisattva) said: 'Excellent, excellent! Mañjuśrī! Your eloquence is truly without hindrance.' Mañjuśrī replied: 'If your eloquence were also without hindrance, attaining unobstructed eloquence, you could reach that state. Why? Because clinging to the idea of 「I」, having something to rely on and cling to, creates hindrance.' Mañjuśrī further said to Sudhārthacitta: 'If one seeks pure brahmacarya in this way, even if one does not wield swords, harming the lives of all sentient beings, and does not take spears, javelins, stones, or clubs, the act of naturally endangering others is compassion.' The prince asked again: 'What does this mean?' Mañjuśrī replied: 'What are called sentient beings, those with blood, where does their meaning lie?' The prince replied: 'It is just a false name! Clinging to the idea of 「I」 creates sentient beings, those with blood experience thoughts, therefore they are called sentient beings. Relying on inverted views, greedily clinging to the body, therefore they are called sentient beings. Therefore, O prince! Greedily seeing the idea of 「I」, clinging to human life, because of false names, names arise, I should harm it with the sword of wisdom. Constantly cultivate and protect it with this principle, so that it is not bound, and it should suddenly realize the destination of all feelings, with nothing to be eliminated. Therefore, O prince! You should understand this principle and remove the idea of 「I」.'

則害眾生一切望想，不墮殺生，心不懷害。」

文殊師利復謂善住意：「欲使卿身凈修梵行，若能奉犯十惡之業，亦慎一切黑冥品事，又復不修諸清白業。」

善住意又問：「斯言何謂？」

文殊答曰：「等黑冥品，等諸清白亦復若此。」

又問文殊：「黑冥品事，以何為等？」

答曰：「以無所作而不退沒，故曰等矣！一切諸法黑冥亦如，如黑冥等，清白亦等，無想念故。」

文殊又問：「以何緣信清白法乎？」

善住意答曰：「所以信之，用其法界無本之故。」

「于善住意所趣云何？可使無本及與法界，修行處所往周旋乎？」

答曰：「不也。」

文殊報曰：「是故我言，設能等行黑冥品事不修清白，爾乃相可凈修梵行。」

復謂天子：「若劍擊頭，害殺斯人，乃修梵行。」

問曰：「何謂也？」

答曰：「害淫怒癡，自大貢高，貪嫉諛諂，多妒自恣，而受希望，痛癢思想，是為，天子！名曰傷害。若有修行，精進自守，貪慾心起，尋便滅除。除不與合，寂滅遠離，是謂為空，不入諸逆，曉了欲心，解如真諦本無所有。此心何生？何所從滅？誰來染污？誰染污者？豈玷汙乎？復更思察，欲不可得，不見污者，亦無被染，則無

【現代漢語翻譯】 現代漢語譯本：『那麼，傷害眾生的一切期望和想法，就不會墮入殺生，心中也不會懷有傷害。』 文殊師利菩薩又對善住意菩薩說：『想要使你的身體清凈地修行梵行，如果能夠奉行十惡之業，也要謹慎一切黑暗不明的事情，並且不修習任何清白之業。』 善住意菩薩又問：『這話是什麼意思？』 文殊菩薩回答說：『對待黑暗不明的事情，對待一切清白的事情，都應該這樣。』 又問文殊菩薩：『黑暗不明的事情，以什麼為平等呢？』 回答說：『以無所作為而不退沒，所以說是平等！一切諸法，黑暗不明也是如此，如同黑暗不明平等，清白也平等，因為沒有想念的緣故。』 文殊菩薩又問：『以什麼因緣相信清白之法呢？』 善住意菩薩回答說：『之所以相信它，是因為它的法界沒有根本的緣故。』 『對於善住意菩薩所趨向的，如何呢？可以使沒有根本以及法界，作為修行的地方往來周旋嗎？』 回答說：『不能。』 文殊菩薩說：『所以我說，如果能夠平等地對待黑暗不明的事情而不修習清白，這樣才可以說清凈地修行梵行。』 又對天子說：『如果用劍砍頭，殺害這個人，才是修行梵行。』 問：『這是什麼意思呢？』 回答說：『傷害淫慾、嗔怒、愚癡，自大傲慢，貪婪嫉妒、諂媚虛偽，多疑善妒、放縱自己，而接受希望，痛苦、癢、思想，這些，天子！叫做傷害。如果有修行的人，精進自守，貪慾心生起，立刻就滅除。排除不與它結合，寂滅遠離，這叫做空，不進入各種違逆，明白慾望的心，理解如真諦般本來沒有。這個心從哪裡產生？從哪裡滅亡？誰來污染它？誰是污染者？難道會被污染嗎？再進一步思考，慾望不可得，看不見污染者，也沒有被污染的，那麼就沒有』

【English Translation】 English version: 'Then, all the expectations and thoughts that harm sentient beings will not fall into killing, and the mind will not harbor harm.' Manjushri Bodhisattva further said to Good-Dwelling-Intent Bodhisattva: 'If you wish to purify your body and cultivate Brahma-conduct, if you can uphold the ten evil deeds, you must also be cautious of all dark and obscure matters, and not cultivate any pure and white deeds.' Good-Dwelling-Intent Bodhisattva then asked: 'What does this mean?' Manjushri Bodhisattva replied: 'Treat dark and obscure matters, treat all pure and white matters, all should be like this.' He further asked Manjushri Bodhisattva: 'With what is the equality of dark and obscure matters based?' He replied: 'It is based on non-action without regression, therefore it is called equality! All dharmas, dark and obscure, are also like this. Just as dark and obscure are equal, so too are pure and white, because there is no thought.' Manjushri Bodhisattva further asked: 'By what cause do you believe in the pure and white dharma?' Good-Dwelling-Intent Bodhisattva replied: 'The reason for believing in it is because its dharma-realm has no root.' 'Regarding what Good-Dwelling-Intent Bodhisattva is inclined towards, how is it? Can the absence of a root and the dharma-realm be used as a place for cultivation to go back and forth?' He replied: 'No.' Manjushri Bodhisattva said: 'Therefore, I say, if one can treat dark and obscure matters equally without cultivating pure and white, then it can be said that one is purely cultivating Brahma-conduct.' He further said to the heavenly prince: 'If a sword strikes the head, killing this person, then one is cultivating Brahma-conduct.' He asked: 'What does this mean?' He replied: 'Harming lust, anger, and ignorance, arrogance and pride, greed and jealousy, flattery and deceit, suspicion and envy, self-indulgence, and accepting hope, pain, itching, and thoughts, these, heavenly prince! are called harm. If there is a cultivator who is diligent and self-disciplined, and a desire arises, he immediately extinguishes it. He excludes it from joining, and is in peaceful remoteness, this is called emptiness, not entering into various adversities, understanding the mind of desire, understanding that like the true reality, it originally does not exist. Where does this mind arise from? Where does it cease? Who comes to defile it? Who is the defiler? Can it be defiled? Further contemplate, desire is unattainable, the defiler is not seen, nor is there anything being defiled, then there is no'

所得。其無所得則無所生，其無所生則無所舍，其無所舍則無所受，其無所受則無所習，無所習者則曰成就。色、痛、想、行、識亦復如是，五陰、六衰、十二因緣，不染污心。其有興發如是傷害，此乃名曰殺人害傷，撾擊壞首，是為歸義。」

文殊師利告善住意：「是故我言，當如是害凈修梵行，亦當離佛及法聖眾。」

善住意又問：「斯言何謂？」

文殊答曰：「為道慧故。」

又問：「令當所信？」

答曰：「當信無本及與法界。」

又問善住意：「寧可捉持無本法界？」

答曰：「不也！」

「是故我言，離於佛法。何謂聖眾？」

答曰：「因緣合故名曰聖眾。其聖眾者無有集會，為佛弟子故曰聖眾。」

又問：「于天子意，所趣云何？其無為者無有合會，可離欲乎？」

答曰：「不也。」

文殊師利曰：「是故我言，若離聖眾，樂修梵行。又復，善住！其得佛者，則名著得佛聖眾，則名曰著，不為離欲。其舍眾會則為離欲，所謂離欲為法界跡。」

善住意天子啟文殊師利：「難及，難及！至未曾有。」

文殊又曰：「天子！當習無反覆事，勿得孝順。」

又問：「何謂為不孝順？」

文殊答曰：「如

【現代漢語翻譯】 現代漢語譯本 所證得的境界，因為沒有所得，所以沒有產生；沒有產生，所以沒有捨棄；沒有捨棄，所以沒有接受；沒有接受，所以沒有習染；沒有習染，就稱為成就。色（物質）、痛（感受）、想（知覺）、行（意志）、識（意識）也是如此。五陰（構成人身的五種要素）、六衰（眼、耳、鼻、舌、身、意六種感官的衰敗）、十二因緣（生命流轉的十二個環節），都不能染污清凈的心。如果有人發起這樣的傷害行為，這就被稱為殺人害傷，擊打頭部，這是歸於正義的行為。」 文殊師利菩薩告訴善住意天子：『因此我說，應當這樣以傷害的方式來清凈修行，也應當遠離佛陀以及佛法僧三寶。』 善住意天子又問：『這話是什麼意思呢？』 文殊菩薩回答說：『是爲了道慧的緣故。』 又問：『應當相信什麼呢？』 回答說：『應當相信無本和法界。』 又問善住意天子：『可以執取無本的法界嗎？』 回答說：『不可以！』 『因此我說，要遠離佛法。什麼是聖眾呢？』 回答說：『因緣和合而稱為聖眾。聖眾本身沒有實體，因為是佛的弟子所以稱為聖眾。』 又問：『在天子的理解中，所追求的是什麼呢？無為的境界沒有聚合，可以遠離慾望嗎？』 回答說：『不可以。』 文殊師利菩薩說：『因此我說，如果遠離聖眾，才能樂於修行。還有，善住！那些證得佛果的人，就執著于證得佛果，執著于聖眾，這就叫做執著，不能算是遠離慾望。如果捨棄眾會，才能算是遠離慾望，所謂遠離慾望就是法界的軌跡。』 善住意天子對文殊師利菩薩說：『難以理解，難以理解！真是前所未有。』 文殊菩薩又說：『天子！應當學習不反覆的事，不要孝順。』 又問：『什麼叫做不孝順呢？』 文殊菩薩回答說：『如』

【English Translation】 English version That which is attained. Because there is no attainment, there is no arising; because there is no arising, there is no abandoning; because there is no abandoning, there is no receiving; because there is no receiving, there is no habituation; one who has no habituation is said to have achieved. Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. The five aggregates (skandhas), the six senses (ayatana), and the twelve links of dependent origination (nidanas) do not defile the mind. If someone initiates such harmful actions, this is called killing and harming, striking the head, and this is considered righteous.』 Manjushri said to the deva Shubhavyuha, 『Therefore, I say, one should purify their practice by harming in this way, and also should depart from the Buddha, the Dharma, and the Sangha.』 Shubhavyuha asked again, 『What does this mean?』 Manjushri replied, 『It is for the sake of wisdom of the path.』 He asked again, 『What should one believe in?』 He replied, 『One should believe in no-basis and the Dharma realm.』 Shubhavyuha asked again, 『Is it possible to grasp the no-basis Dharma realm?』 He replied, 『No!』 『Therefore, I say, depart from the Buddha's teachings. What is the Sangha?』 He replied, 『It is called the Sangha because of the coming together of conditions. The Sangha itself has no substance; it is called the Sangha because they are disciples of the Buddha.』 He asked again, 『In the deva's understanding, what is being sought? The unconditioned has no coming together, can one depart from desire?』 He replied, 『No.』 Manjushri said, 『Therefore, I say, if one departs from the Sangha, one can joyfully practice. Furthermore, Shubhavyuha! Those who attain Buddhahood are attached to the attainment of Buddhahood, and attached to the Sangha, this is called attachment, and it is not considered departing from desire. If one abandons the assembly, then it is considered departing from desire, and this so-called departing from desire is the trace of the Dharma realm.』 The deva Shubhavyuha said to Manjushri, 『Difficult, difficult! This is unprecedented.』 Manjushri said again, 『Deva! One should learn about non-repetitive matters, and not be filial.』 He asked again, 『What is meant by not being filial?』 Manjushri replied, 『Like』

是，善住意！吾無反覆，亦不無反覆。」

善住意又問：「此言何謂？」

文殊答曰：「其有所作，若毀傷者，各各興造若干種事，各歸異趣，受身不同各得報應，愚戇孝順各有所作，尋受報應著無量色。愚人所作，為身來患或致傷毀，所受諸見各異殊別，或著不著取捨進退，是名反覆，為無反覆。如佛世尊所演平等，謂一切法各無所作，悉無所作亦無招來，等於平等無所超度，亦無他受、不造他作，是則名曰為無反覆。」

善住又問：「今文殊師利住於何所？乃能說此立何法忍？」

文殊答曰：「不住法忍。」

又問文殊：「於何所住，所宣乃爾？」

文殊答曰：「住幻士處，身亦在彼。」

又問：「幻士所住如何？」

答曰：「如無本住，幻士住彼。如曏者問：『住於何所？而有所宣？』在忍法耶？所言法忍但假號耳！何有住處？諸法亦然，悉無所作亦無想念，彼無有住及與處所。如是住者，乃為眾生頒宣道教。如來所住亦復如是，而說經義。所以者何？住如無本乃有所宣，一切眾生亦覆在彼，住于無本而有所說，如來無本，無本無異，一切眾生而不動轉，無本亦如，亦不動轉，猶若如來所應無本，眾生無本其亦若茲，皆一無本而無有二，而無若干故曰無本也

【現代漢語翻譯】 現代漢語譯本：『是的，善住意（菩薩名）！我所說的沒有反覆，也不是沒有反覆。』 善住意又問：『這話是什麼意思？』 文殊（菩薩名）回答說：『凡有所作為，如果造成損害，就會各自興起各種不同的事情，各自走向不同的歸宿，所受的身體不同，各自得到報應。愚笨和孝順的人各自有所作為，隨即就會受到報應，執著于無量的色相。愚人所作所為，會給自己帶來災禍或者導致傷害，他們所持的見解各不相同，或者執著，或者不執著，或者取捨，或者進退，這叫做反覆，而沒有這些就是無反覆。就像佛世尊所宣說的平等，是指一切法各自都沒有作為，完全沒有作為，也沒有招來，處於平等，沒有超越，也沒有他人承受，不造作也不讓他人造作，這就叫做無反覆。』 善住意又問：『現在文殊師利（菩薩名）住在哪裡？才能說出這些，並安立什麼法忍？』 文殊回答說：『不住於法忍。』 又問文殊：『住在哪裡，才能宣說這些道理？』 文殊回答說：『住在幻術師的地方，身體也就在那裡。』 又問：『幻術師所住的地方是怎樣的？』 回答說：『就像沒有根本的住處一樣，幻術師就住在那裡。就像剛才問的：『住在哪裡，才能宣說這些道理？』是在忍法嗎？所說的法忍只是一個假名而已！哪裡有什麼住處？諸法也是這樣，完全沒有作為，也沒有想念，它們沒有住處和處所。像這樣安住的人，才能為眾生宣說佛法教義。如來所住也是這樣，才能宣說經義。為什麼呢？住在沒有根本的地方才能有所宣說，一切眾生也都在那裡，住在沒有根本的地方才能有所宣說。如來沒有根本，沒有根本也沒有不同，一切眾生也不會動轉，沒有根本也是這樣，也不會動轉，就像如來所應有的沒有根本一樣，眾生沒有根本也是這樣，都是一個沒有根本，而不是兩個，也不是若干個，所以說沒有根本。』

【English Translation】 English version: 'Yes, Sughoshita (a Bodhisattva)! What I say is neither repetitive nor non-repetitive.' Sughoshita then asked: 'What does this mean?' Manjushri (a Bodhisattva) replied: 'Those who act, if they cause harm, will each initiate various kinds of actions, each going to different destinations, receiving different bodies, and each getting their retribution. The foolish and the filial each have their actions, and they will immediately receive retribution, clinging to limitless forms. The actions of the foolish bring them misfortune or cause harm, and their views differ, either clinging or not clinging, either accepting or rejecting, either advancing or retreating. This is called repetitive, and the absence of these is non-repetitive. Like the equality expounded by the Buddha, it means that all dharmas have no action of their own, completely without action, nor do they attract anything. They are in equality, without transcendence, nor is there another who receives, neither creating nor causing others to create. This is called non-repetitive.' Sughoshita then asked: 'Where does Manjushri (a Bodhisattva) reside now? To be able to say these things and establish what Dharma-kshanti (patience with the Dharma)?' Manjushri replied: 'He does not reside in Dharma-kshanti.' He then asked Manjushri: 'Where does he reside, to be able to proclaim such teachings?' Manjushri replied: 'He resides in the place of an illusionist, and his body is also there.' He then asked: 'What is the place where an illusionist resides like?' He replied: 'It is like having no fundamental residence, the illusionist resides there. Just like the previous question: 'Where does he reside, to be able to proclaim these teachings?' Is it in Dharma-kshanti? The so-called Dharma-kshanti is just a provisional name! Where is there a residence? All dharmas are like this, completely without action, nor do they have thoughts. They have no residence or place. One who resides like this can proclaim the teachings of the Dharma to sentient beings. The residence of the Tathagata is also like this, and thus he can proclaim the meaning of the scriptures. Why is that? It is because residing in a place without a foundation allows for proclamation. All sentient beings are also there, residing in a place without a foundation to be able to proclaim. The Tathagata has no foundation, and without a foundation, there is no difference. All sentient beings do not move, and without a foundation, they also do not move, just like the Tathagata should have no foundation, sentient beings having no foundation is also like this. They are all one without a foundation, not two, nor several, therefore it is said to be without a foundation.'

。」

善住意天子又問文殊師利：「所言沙門，為何謂乎？」

文殊答曰：「非沙門、非梵志，乃為沙門。所以者何？不著欲界、不倚色界、不處無色，吾乃謂此為沙門耳。若眼、耳、鼻、口、身、意不穿漏者，乃為沙門。其無志性，不與情合，無有因緣亦無不緣，乃為沙門。又復，天子！其不著法、不著非法，其行寂然，無是非心，忽然無跡，是謂沙門。何者然耶？其因緣法報應之宜，妄從是生，是諸法者亦復虛偽，其不著者無縛無脫，是謂沙門。其無有往，亦不還反，無進無退，無瘡無瘢，無傷無完，是則名曰凈修梵行。是故我言，非沙門、非梵志，乃為沙門。」

善住意贊曰：「至未曾有，志意堅強，所頒宣者無名游跡，亦無章句，其意悉達而不忽忘。」

文殊答曰：「吾意不強。所以者何？身自放意，意弱不強。」

天子又問：「斯言何謂？」

答曰：「吾以恣意，在聲聞地、住緣覺界，是故放意；又復恣意，處諸塵勞，不惡愛慾眾冥之患，是故放意。」

善住意贊曰：「善哉，善哉！文殊師利！悉由宿世供養諸佛，眾行備悉，宣如來命所說如是。」

答曰：「吾不供養過去諸佛。何者然乎？吾未曾得宿世所歷，亦無當來，不從諸佛建立法行，無作不作，

【現代漢語翻譯】 現代漢語譯本 善住意天子又問文殊師利：『所說的沙門（Śrāmaṇa，指修行者），是什麼意思呢？』 文殊回答說：『不是沙門，也不是婆羅門（Brāhmaṇa，指祭司），才是沙門。為什麼這樣說呢？因為不執著于欲界（Kāmadhātu，指眾生有情慾的境界）、不依賴色界（Rūpadhātu，指有形物質的境界）、不住于無色界（Arūpadhātu，指無物質的境界），我才稱這樣的人為沙門。如果眼、耳、鼻、口、身、意六根（ṣaḍindriya，指六種感覺器官）沒有煩惱和過失，才是沙門。他的心沒有執著，不與情感糾纏，沒有因緣，也沒有無因緣，才是沙門。還有，天子！不執著於法（dharma，指佛法），也不執著于非法，他的行為寂靜無為，沒有是非之心，忽然消失無跡，這才是沙門。為什麼這樣呢？因為因緣法（pratītyasamutpāda，指因果關係）的報應，都是虛妄產生的，這些法也是虛假的，不執著于這些，就沒有束縛也沒有解脫，這才是沙門。他沒有來處，也沒有去處，沒有前進也沒有後退，沒有傷口也沒有疤痕，沒有殘缺也沒有完整，這就叫做清凈的修行。所以我說，不是沙門，也不是婆羅門，才是沙門。』 善住意讚歎說：『真是前所未有，意志如此堅定，所宣講的道理沒有名稱，沒有軌跡，也沒有固定的章句，其意理通達而不會遺忘。』 文殊回答說：『我的意志並不堅定。為什麼呢？因為我的身體放任自己的心意，心意軟弱而不堅定。』 天子又問：『這話是什麼意思呢？』 回答說：『我放任自己的心意，在聲聞（Śrāvaka，指聽聞佛法而修行的人）的境界，住在緣覺（Pratyekabuddha，指獨自覺悟的人）的境界，所以放任心意；我又放任自己的心意，處於各種塵世的勞苦中，不厭惡愛慾和各種黑暗的煩惱，所以放任心意。』 善住意讚歎說：『太好了，太好了！文殊師利！都是因為您前世供養諸佛，各種修行都已圓滿，宣講如來（Tathāgata，指佛）的教誨，所說的就是這樣。』 回答說：『我沒有供養過去的諸佛。為什麼呢？因為我沒有得到前世的經歷，也沒有未來，不從諸佛那裡建立修行，沒有作為也沒有不作為，』

【English Translation】 English version Then the Deva (Deva, a celestial being) Śubhācāra asked Mañjuśrī, 『What is meant by the term Śrāmaṇa (a religious ascetic)?』 Mañjuśrī replied, 『One who is neither a Śrāmaṇa nor a Brāhmaṇa (a priest) is a Śrāmaṇa. Why is that? Because one does not cling to the desire realm (Kāmadhātu, the realm of desire), does not rely on the form realm (Rūpadhātu, the realm of form), and does not dwell in the formless realm (Arūpadhātu, the formless realm), I call such a person a Śrāmaṇa. If the eyes, ears, nose, mouth, body, and mind (ṣaḍindriya, the six sense organs) are without defilements, that is a Śrāmaṇa. One whose mind has no attachments, is not entangled with emotions, has no causes, and is also without non-causes, that is a Śrāmaṇa. Furthermore, Deva, one who does not cling to the Dharma (the teachings of Buddhism), nor to non-Dharma, whose actions are peaceful and still, without thoughts of right and wrong, and who suddenly disappears without a trace, that is a Śrāmaṇa. Why is this so? Because the karmic retribution of conditioned phenomena (pratītyasamutpāda, dependent origination) arises from delusion, and these phenomena are also false. One who does not cling to these has neither bondage nor liberation, that is a Śrāmaṇa. One who has no coming and no going, no advancing and no retreating, no wounds and no scars, no incompleteness and no completeness, this is called pure conduct. Therefore, I say, one who is neither a Śrāmaṇa nor a Brāhmaṇa is a Śrāmaṇa.』 Śubhācāra praised, 『This is unprecedented, your will is so firm, what you proclaim has no name, no trace, and no fixed verses, its meaning is fully understood and not forgotten.』 Mañjuśrī replied, 『My will is not firm. Why is that? Because my body lets my mind go, and my mind is weak and not firm.』 The Deva asked again, 『What does this mean?』 He replied, 『I let my mind go, in the realm of the Śrāvaka (a disciple who hears the teachings), dwelling in the realm of the Pratyekabuddha (a solitary enlightened one), therefore I let my mind go; and I also let my mind go, being in the midst of all worldly troubles, not disliking desires and the various afflictions of darkness, therefore I let my mind go.』 Śubhācāra praised, 『Excellent, excellent! Mañjuśrī! It is all because in past lives you have made offerings to all the Buddhas, and all your practices are complete, proclaiming the Tathāgata』s (the Buddha) teachings, what you say is just so.』 He replied, 『I have not made offerings to the Buddhas of the past. Why is that? Because I have not obtained the experiences of past lives, nor is there a future, I do not establish practices from the Buddhas, there is no doing and no non-doing,』

是故所作而無有作，不備眾行。」

善住意又問：「文殊師利！吾本曾聞如幻三昧，愿顯定意，示所正受。」

文殊又問：「欲得睹見如幻三昧之境界乎？」

答曰：「愿樂欲見。」

文殊師利尋時如言幻意三昧而正受矣！應時十方各江沙等諸佛剎土悉自然現。善住意天子自睹東方江河沙等諸佛剎土，其所現者悉是文殊——或以現形若比丘像講說經典；或復有現比丘尼像、優婆塞、優婆夷像，如釋、如梵、如四天王、如轉輪王色像而現；其體或如天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒色像而現其身；或復顯示禽獸飛鳥若干種色——各各現形無量，像貌好醜殊別，而為說法，十方一一諸江沙等所現佛土，其亦俱然，等無有異，為說經典。

善住意見此，忻然大悅不能自勝。

文殊師利從三昧起，善住意恭恪歸命，白文殊曰：「曏者睹見諸佛國土不可稱限，形像無量各各殊別而說經典。」

文殊問曰：「于天子意，所解云何？東方所現為審實乎？八方上下有所見者為實虛耶？十方所見何方審諦？」

善住意答曰：「悉虛不實。所以者何？一切諸法皆無所生，由如幻化，如幻士相，一切諸法退無常存，自在所作示現變化，推極本末不生不起，亦無所滅。」

【現代漢語翻譯】 現代漢語譯本：'因此，所做的事情好像沒有做一樣，不執著于各種行為。'

善住意又問：'文殊師利（Manjusri，菩薩名）！我曾經聽說過如幻三昧（如幻的禪定），希望您能顯現這種禪定的意義，展示它所真正體驗到的境界。'

文殊又問：'你想要看到如幻三昧的境界嗎？'

善住意回答說：'我非常想看。'

文殊師利立刻進入瞭如幻三昧的禪定。當時，十方各個如同恒河沙數一樣多的佛國剎土都自然顯現出來。善住意天子親自看到東方如同恒河沙數一樣多的佛國剎土，其中所顯現的都是文殊——有的顯現為比丘（bhiksu，出家男眾）的形象講說經典；有的顯現為比丘尼（bhiksuni，出家女眾）的形象、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）的形象，或者顯現為帝釋（Sakra，天神）、梵天（Brahma，天神）、四大天王、轉輪王（cakravartin，統治世界的理想君主）的形象；有的顯現為天龍（naga，神龍）、鬼神、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，好戰的神）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，天上的樂神）、摩睺羅伽（mahoraga，大蟒神）的形象；有的還顯現為各種各樣的禽獸飛鳥——各自顯現出無量的形象，相貌美醜各不相同，都在說法。十方每一個如同恒河沙數一樣多的佛國剎土，情況都一樣，沒有任何差別，都在講說經典。

善住意看到這些景象，非常高興，喜悅得難以自持。

文殊師利從禪定中出來，善住意恭敬地頂禮，對文殊說：'剛才我看到無數的佛國，顯現出無量的形象，各自都在講說經典。'

文殊問：'在你的想法中，你理解的是什麼？東方所顯現的是真實的嗎？八方上下所看到的景像是真實的還是虛幻的？十方所看到的，哪一方是真實的？'

善住意回答說：'都是虛幻不實的。為什麼呢？因為一切諸法都沒有產生，就像幻化一樣，如同魔術師所變現的景象，一切諸法都會消退，沒有常存的，都是自在所作的示現變化，推究其根本，既沒有產生也沒有開始，也沒有滅亡。'

【English Translation】 English version: 'Therefore, what is done is as if not done, not clinging to various actions.'

Good-Dwelling-Intent further asked: 'Manjusri! I have heard of the Samadhi of Illusion (a meditative state of illusion), I wish you would reveal the meaning of this samadhi and show what is truly experienced.'

Manjusri then asked: 'Do you wish to see the realm of the Samadhi of Illusion?'

Good-Dwelling-Intent replied: 'I very much wish to see it.'

Manjusri immediately entered the Samadhi of Illusion. At that time, all the Buddha lands in the ten directions, as numerous as the sands of the Ganges, naturally appeared. Good-Dwelling-Intent, the heavenly being, personally saw the Buddha lands in the east, as numerous as the sands of the Ganges, and all that appeared were Manjusri—some appearing as a bhiksu (monk) preaching the scriptures; some appearing as a bhiksuni (nun), upasaka (male lay follower), upasika (female lay follower), or appearing as Sakra (a deity), Brahma (a deity), the Four Heavenly Kings, or the image of a cakravartin (ideal universal ruler); some appearing as nagas (divine serpents), ghosts, gandharvas (celestial musicians), asuras (warring deities), garudas (mythical birds), kinnaras (celestial musicians), or mahoragas (great serpent deities); some even manifested as various kinds of birds and beasts—each manifesting countless forms, with appearances both beautiful and ugly, all teaching the Dharma. In each of the Buddha lands in the ten directions, as numerous as the sands of the Ganges, the situation was the same, without any difference, all preaching the scriptures.

Seeing this, Good-Dwelling-Intent was overjoyed and could not contain his happiness.

Manjusri arose from the samadhi, and Good-Dwelling-Intent respectfully bowed and said to Manjusri: 'Just now I saw countless Buddha lands, manifesting countless forms, each preaching the scriptures.'

Manjusri asked: 'In your mind, what do you understand? Is what appeared in the east real? Are the sights seen in the eight directions and above and below real or illusory? Of what you saw in the ten directions, which direction is truly real?'

Good-Dwelling-Intent replied: 'All are illusory and unreal. Why? Because all dharmas (phenomena) have no origination, like an illusion, like the appearances conjured by a magician. All dharmas will recede, nothing is permanent, all are manifestations of transformations made at will. Examining their root, they neither arise nor begin, nor do they cease to exist.'

文殊師利尋則贊曰：「善哉，善哉！講法當然，誠如所言。」

說是語時，彼眾會中五百菩薩，以得四禪，逮五神通，識其宿命——往古世時所作善惡尋自已睹，皆復識命曾更所作，逆害父母、殺羅漢、亂聖眾、壞佛寺，斯等罪業——本所犯惡餘殃未盡，念傷害心，倍懷憂結，志在疑網。由是之故，不能逮了此深法要，計有吾我，所據微翳，卒不肯舍，不逮法忍。

於時世尊，欲得開化五百菩薩，則以威神現示文殊。文殊師利即從坐起，偏出右肩，右手捉劍，走到佛所。

佛告文殊：「且止，且止！勿得造逆，當以善害。所以者何？皆從心發，因心生害。心已起頃，便成為殺。」

時無央數諸菩薩眾各心念言：「斯一切法悉如幻耳！彼無吾我及人壽命，其意所念察其本末，無有父母、無佛法眾，亦無作者亦無受者，無行不行，亦無果報，意自貪身而墮顛倒，愚戇凡夫悉不能解，心反處顛倒計我父母。所以者何？文殊師利聰明聖達，諸佛世尊所嘆功勛不可思議，道德超殊，不可逮及，巍巍煌煌，無以為喻，深入法忍，了其本際，供養無數江河沙等諸佛大聖而宣道教，於過去佛所作已辦，曉了諸法，慧無儔匹；其所說法靡不應時，見諸如來，常懷恭恪，稽首自歸。今執利劍走向如來，佛

【現代漢語翻譯】 現代漢語譯本 文殊師利隨即讚歎道：『好啊，好啊！講法本應如此，確實如你所說。』 當說這些話的時候，在場的五百位菩薩，因為獲得了四禪（四種禪定境界），證得了五神通（五種神通能力），能夠知曉自己的宿命——他們看到了自己過去世所作的善惡行為，並且回憶起自己曾做過的種種惡行，例如：逆害父母、殺害阿羅漢（已證得無學果位的聖者）、擾亂僧團、破壞佛寺等等。這些罪業的餘殃尚未消除，他們心中充滿傷害的念頭，倍感憂愁和困惑，心志被疑惑所纏繞。因此，他們無法領悟這深奧的佛法要義，執著于『我』的觀念，被微小的障礙所遮蔽，最終不肯放下，無法獲得法忍（對佛法的忍可和接受）。 這時，世尊爲了開導這五百位菩薩，便以神通力示現文殊師利。文殊師利立即從座位上站起來，露出右肩，右手拿著劍，走向佛陀所在之處。 佛陀對文殊師利說：『停下，停下！不要造逆，應當以善來化解。這是為什麼呢？一切都從心念出發，因心而生害。心念一旦產生，就成爲了殺害的行為。』 當時，無數的菩薩們各自心中想到：『一切法都如幻象一般！其中沒有『我』，也沒有人的壽命，觀察其意念的本末，沒有父母，沒有佛法僧三寶，也沒有造作者和承受者，沒有行為和不行為，也沒有果報。只是因為貪戀自身而顛倒，愚昧無知的凡夫都不能理解，反而顛倒地執著于『我』和父母。這是為什麼呢？文殊師利如此聰明聖達，他的功德被諸佛世尊所讚歎，不可思議，他的道德超凡脫俗，無人能及，如此巍峨光明，無法比喻，他深入法忍，明瞭事物的本源，供養過無數恒河沙數般的諸佛大聖，宣揚佛法教義，在過去諸佛那裡已經成就，通曉一切法，智慧無與倫比；他所說的法沒有不應時的，見到諸佛如來，總是懷著恭敬之心，頂禮自歸。現在卻拿著利劍走向如來，佛陀為什麼不阻止他呢？』

【English Translation】 English version Manjushri then praised, saying: 'Excellent, excellent! The Dharma should be taught in this way, truly as you have said.' At the time these words were spoken, five hundred Bodhisattvas in the assembly, having attained the four Dhyanas (four meditative states) and the five supernormal powers (five kinds of psychic abilities), were aware of their past lives—they saw the good and evil deeds they had done in past lives, and recalled the evil actions they had committed, such as harming their parents, killing Arhats (saints who have attained the state of no more learning), disrupting the Sangha (Buddhist monastic community), and destroying Buddhist temples. The residual effects of these karmic offenses had not yet been exhausted. They were filled with thoughts of harm, and were deeply troubled and confused, their minds entangled in doubt. Because of this, they were unable to comprehend the profound essence of the Dharma, clinging to the notion of 'self,' obscured by subtle hindrances, and ultimately unwilling to let go, unable to attain Dharma-kshanti (acceptance and endurance of the Dharma). At that time, the World Honored One, wishing to enlighten these five hundred Bodhisattvas, manifested the power of Manjushri. Manjushri immediately rose from his seat, bared his right shoulder, and, holding a sword in his right hand, walked towards where the Buddha was. The Buddha said to Manjushri: 'Stop, stop! Do not commit an act of rebellion, you should resolve it with goodness. Why is this? Everything arises from the mind, and harm is born from the mind. The moment a thought arises, it becomes an act of killing.' At that time, countless Bodhisattvas each thought in their minds: 'All dharmas are like illusions! There is no 'self' in them, nor is there the lifespan of a person. Examining the beginning and end of their thoughts, there are no parents, no Buddha, Dharma, or Sangha, no creator or receiver, no action or inaction, and no karmic retribution. It is only because of attachment to the self that one becomes deluded. Ignorant ordinary people cannot understand this, and instead, they are deluded by clinging to 'self' and parents. Why is this? Manjushri is so intelligent and wise, his merits are praised by all the Buddhas, they are inconceivable, his virtue is extraordinary, beyond compare, so majestic and radiant, beyond any analogy. He has deeply entered Dharma-kshanti, understanding the true nature of things, having made offerings to countless Buddhas and great saints as numerous as the sands of the Ganges River, and having proclaimed the teachings of the Dharma. He has already accomplished his tasks with the Buddhas of the past, understanding all dharmas, his wisdom is unparalleled; his teachings are always timely, and when he sees the Tathagatas, he always holds them in reverence, bowing down in self-surrender. Now, he is holding a sharp sword and walking towards the Tathagata, why doesn't the Buddha stop him?'

告之曰：『且止，且止！文殊師利勿造逆害，當以善害。』若分別此，察其本際不可分別，何所佛名及法聖眾，父母羅漢及廟寺名，其受虛無則無歸趣，亦無報應。設一切法虛無不實，所受諸法亦復虛妄，幻譬如空，亦如芭蕉、夢影、野馬，離欲虛妄而無堅固，以是之故彼無有罪亦無害者。誰有殺者？何謂受殃？」如是觀察，惟念本末，則能了知一切諸法，本悉清凈，皆無所生。五百菩薩聞是亙然，尋時逮得無所從生法忍；有千比丘遠塵離垢，得法眼凈；五百菩薩欣然大悅，善心生焉，心戢靜思，踴在虛空，去地四丈九尺。以偈贊佛：

「諸法悉如幻，　　從想而橫起， 　成形無所有，　　諸法悉為空。 　反自發望想，　　有我而危身， 　已識其宿命，　　所作罪甚重。 　往者懷大逆，　　自圖其父母， 　害羅漢比丘，　　犯殃釁甚劇。 　由此重罪故，　　更苦不可計， 　今墮于疑網，　　得聽空法誼。 　聖尊裂結網，　　棄捐憂結創， 　覺了於法界，　　寂無有塵勞。 　諸佛權方便，　　隨流接度人， 　趣欲濟眾生，　　決除所沉吟。 　無佛無經法，　　亦不得聖眾， 　彼亦無父母，　　悉空而自然。 　則無吾我人，　　無壽亦無命， 　無常不斷滅，　　諸法如虛空。 　無罪無

【現代漢語翻譯】 現代漢語譯本 有人告訴他：『停下，停下！文殊師利（Manjusri，菩薩名）不要造作逆害的行為，應當以善的方式來對待。』如果分別這些，觀察它們的根本，會發現它們是不可分別的。哪裡有什麼佛（Buddha，覺悟者）的名號、佛法（Dharma，宇宙真理）和聖眾（Sangha，僧團）？哪裡有什麼父母、阿羅漢（Arhat，已證悟者）以及廟宇寺院的名稱？它們所承受的都是虛無，沒有歸宿，也沒有報應。假設一切法都是虛無不實的，那麼所承受的諸法也同樣是虛妄的，如同幻象、空無、芭蕉、夢影、野馬一般，遠離慾望和虛妄，沒有堅固的實體。因此，那裡沒有罪，也沒有加害者。誰是殺人者？又有什麼是承受災殃的呢？』如此觀察，唯有念及根本和末端，才能了知一切諸法，其本性都是清凈的，都沒有產生。五百位菩薩聽到這些話，立刻證得了無所從生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）；一千位比丘遠離了塵垢，得到了法眼凈（dharma-caksu-visuddhi，清凈的智慧之眼）；五百位菩薩欣喜若狂，善心生起，心念平靜，思緒安寧，躍升到虛空中，離地四丈九尺。他們以偈頌讚嘆佛陀： 『諸法都如幻象，從妄想而橫生，形成卻無實體，諸法皆是空無。反過來執著妄想，因有我而危及自身，已經認識到自己的宿命，所造的罪業極其深重。過去懷有大逆不道的想法，甚至想加害父母，殺害阿羅漢和比丘，犯下的罪過極其嚴重。因為這些深重的罪業，遭受的痛苦無法計算，如今陷入疑惑的羅網，有幸聽聞空性的法義。聖尊您解開了束縛的網，拋棄了憂愁的創傷，覺悟了法界，寂靜而沒有塵勞。諸佛以權巧方便，隨順眾生而接引他們，爲了救度眾生，決斷他們心中的疑慮。沒有佛，沒有經法，也沒有聖眾，那裡也沒有父母，一切都是空無而自然存在的。因此，沒有我、人、眾生、壽者，沒有常，也沒有斷滅，諸法都如虛空一般。沒有罪，也沒有

【English Translation】 English version He was told, 『Stop, stop! Manjusri (a Bodhisattva) do not commit harmful actions, you should treat them with kindness.』 If you analyze this, and examine its origin, you will find that it is impossible to distinguish. Where are the names of the Buddhas (the awakened ones), the Dharma (the universal truth), and the Sangha (the monastic community)? Where are the parents, the Arhats (the enlightened ones), and the names of temples and monasteries? What they receive is all emptiness, with no destination, and no retribution. If all dharmas are empty and unreal, then the dharmas received are also false, like illusions, emptiness, banana trees, dream shadows, and wild horses, far from desire and falsehood, without a solid substance. Therefore, there is no sin there, and no perpetrator. Who is the killer? And what is there to suffer calamity?』 Observing in this way, only by remembering the beginning and the end, can one understand that all dharmas are pure in their essence, and none are produced. Upon hearing these words, five hundred Bodhisattvas immediately attained the anutpattika-dharma-ksanti (the acceptance of the non-arising of dharmas); one thousand Bhikkhus (monks) were freed from defilements and attained the dharma-caksu-visuddhi (the pure eye of wisdom); five hundred Bodhisattvas were overjoyed, and with good intentions arising, their minds calmed, their thoughts settled, they leaped into the sky, forty-nine feet above the ground. They praised the Buddha with verses: 『All dharmas are like illusions, arising from thoughts, taking form but having no substance, all dharmas are empty. Reversely clinging to thoughts, endangering oneself because of the self, having recognized one's past lives, the sins committed are extremely grave. In the past, harboring rebellious thoughts, even plotting to harm parents, killing Arhats and Bhikkhus, the sins committed were extremely severe. Because of these heavy sins, the suffering endured is immeasurable, now trapped in the net of doubt, fortunate to hear the meaning of emptiness. The Holy One has untied the binding net, discarded the wounds of sorrow, awakened to the realm of dharma, peaceful and without defilements. The Buddhas use skillful means, following beings to guide them, in order to save beings, resolving their doubts. There is no Buddha, no Dharma, and no Sangha, there are also no parents, all is empty and naturally existing. Therefore, there is no self, no person, no living being, no life span, no permanence, and no annihilation, all dharmas are like empty space. There is no sin, and no

報應，　　無作無不作， 　莫貪身見我，　　更歷受苦惱。 　彼無有生者，　　亦無有死者， 　所生如幻化，　　是為諸法相。 　文殊大智慧，　　諸法度無極， 　手自執利劍，　　馳走向如來。 　佛亦如利劍，　　二事同一相， 　無生無所有，　　亦無有害者。 　兩足尊見之，　　眾生所作罪， 　令知殃福業，　　亦悉是空耳。 　其能達空者，　　三世無壽命， 　因緣而合成，　　解乃無從生。 　無罪無報應，　　亦復無苦樂， 　吾我亦常空，　　倚想求安隱。 　眾生處顛倒，　　亦能如本際， 　非常苦悉空，　　非身無所有， 　其能曉如斯，　　則免三惡趣。 　諸佛無作業，　　覺者無所造， 　計罪佛亦如，　　是故名曰佛。 　如佛所解達，　　明審了若此， 　識別虛無生，　　由是暢聖慧， 　住于虛空義，　　演說無所住。 　其身如虛空，　　二事俱自然， 　若欲求佛慧，　　彼法無掛礙。 　以知此本際，　　成佛無上道， 　於世致大聖，　　度眾生苦惱。 　盡除因緣報，　　奉修佛大道， 　當成為法王，　　明眼乃滅度。」

五百菩薩宣是執劍經典之時，十方江河沙等佛土，六反震動，其大光明普照世間。其於十方諸佛大聖邊諸侍者，各自問

【現代漢語翻譯】 現代漢語譯本 報應的產生，既不是無因無果，也不是有因有果。 不要執著于『我』的觀念，否則將經歷更多的痛苦。 實際上，沒有真正的生，也沒有真正的死。 一切的生都如幻象一般，這就是諸法的真實面貌。 文殊菩薩擁有大智慧，他能度化眾生超越一切界限。 他手持利劍，奔向如來。 佛也像一把利劍，兩者本質相同。 既沒有生，也沒有任何實體，因此也沒有任何傷害。 佛陀以其智慧洞察到，眾生所造的罪業， 使他們明白善惡的報應，實際上一切都是空性的。 那些能夠領悟空性的人，不會受過去、現在、未來三世的束縛。 一切都是因緣和合而成，一旦理解了這一點，就不會執著于生。 沒有罪，也沒有報應，也沒有苦樂。 『我』的概念也是空性的，執著於此只會尋求虛妄的安穩。 眾生處於顛倒之中，但也能迴歸本來的狀態。 一切都是無常的，痛苦也是空性的，沒有真實的自我，也沒有任何實體。 如果能夠理解這些道理，就能免受三惡道的痛苦。 諸佛沒有造作，覺悟者也沒有創造任何東西。 即使是罪業，對於佛來說也是如此，因此被稱為佛。 如果能像佛一樣理解和領悟， 清晰地認識到虛無的生，就能暢通無阻地運用聖者的智慧。 安住于空性的真諦，宣說無所執著的教義。 身體如同虛空，兩者都是自然而然的存在。 如果想要尋求佛的智慧，就不要被任何事物所束縛。 通過了解這個根本的真理，就能成就無上的佛道。 在世間成為偉大的聖者，度脫眾生的苦惱。 徹底消除因緣果報，奉行佛陀的偉大教義。 最終將成為法王，以明亮的智慧達到涅槃。 當五百菩薩宣講這部執劍經典時，十方如恒河沙數般的佛土，發生了六種震動，其大光明普照世間。十方諸佛大聖身邊的侍者們，各自發問。

【English Translation】 English version Retribution arises neither from no cause nor from cause and effect. Do not cling to the notion of 'self,' or you will experience more suffering. In reality, there is no true birth, nor is there true death. All births are like illusions; this is the true nature of all dharmas (phenomena). Manjushri (Bodhisattva of Wisdom) possesses great wisdom; he can liberate beings beyond all limits. He holds a sharp sword and rushes towards the Tathagata (Buddha). The Buddha is also like a sharp sword; both are of the same essence. There is neither birth nor any substance, therefore there is no harm. The Buddha, with his wisdom, perceives that the sins committed by sentient beings, make them understand the retribution of good and evil, and that everything is actually emptiness. Those who can realize emptiness will not be bound by the three times: past, present, and future. Everything is formed by the combination of causes and conditions; once this is understood, there is no clinging to birth. There is no sin, no retribution, and no suffering or joy. The concept of 'I' is also empty; clinging to it only seeks illusory peace. Sentient beings are in delusion, but they can also return to their original state. Everything is impermanent, suffering is also empty, there is no real self, and no substance. If one can understand these principles, one can be freed from the suffering of the three evil realms. The Buddhas do not create, and the enlightened ones do not make anything. Even sins are the same for the Buddha; therefore, he is called Buddha. If one can understand and realize like the Buddha, clearly recognize the emptiness of birth, one can freely use the wisdom of the saints. Abide in the truth of emptiness, and proclaim the doctrine of non-attachment. The body is like space; both are natural existences. If you want to seek the wisdom of the Buddha, do not be bound by anything. By understanding this fundamental truth, one can achieve the supreme path of Buddhahood. Become a great saint in the world, and liberate sentient beings from suffering. Completely eliminate the retribution of causes and conditions, and practice the great teachings of the Buddha. Eventually, one will become the Dharma King, and attain Nirvana with bright wisdom. When the five hundred Bodhisattvas proclaimed this sword-holding scripture, the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, shook in six ways, and their great light illuminated the world. The attendants beside the great saints of the Buddhas in the ten directions each asked questions.

佛：「此何威德？地大震動，光靡不照。」

於時，諸佛各告侍者：「族姓子知，有界名忍，佛號能仁，頒宣經道。彼有菩薩，名文殊師利，成不退轉，手執利劍馳走向佛，欲得開化不達菩薩。因是之故，時佛大聖手執慧刀斷生死原，如應說法，勸無央數眾生之類，使眼清凈、心得解脫，逮成法忍，學住大道。」

於是大世尊以方便隨建立神化，于彼眾會有新學人，德本鮮薄多懷妄想，不見執劍，不聞說法，佛之聖旨故令其然。

時舍利弗問文殊師利：「仁于曏者所作兇逆，以何為信，乃能執劍馳走向佛？」

文殊師利答舍利弗：「如卿所言，汝所作逆不可稱載，用不能達此報償故。唯，舍利弗！解此義者，知如幻師所造逆事，其幻化者寧有逆乎？報償亦如。所以者何？其幻師化無有想念，諸法亦然。唯，舍利弗！吾欲相問，以誠相反。有此劍者乎？」

答曰：「不也！」

「為有罪耶？」

答曰：「不也！」

「唯，舍利弗！罪業虛無，報亦虛無，罪業報應悉虛無者。云何復欲知其處所？」

舍利弗言：「如文殊師利今者所說，無罪無報，一切諸法悉無罪報。此言何謂？」

文殊師利言：「于意云何？唯，舍利弗！吾所執劍，何所鍛師推成之乎？誰

【現代漢語翻譯】 現代漢語譯本 佛陀說：『這是什麼威德？大地劇烈震動，光明無處不照耀。』 當時，諸佛各自告訴自己的侍者：『你們要知道，有一個世界名為忍（Ksanti），佛號能仁（Sakyamuni），正在宣講經道。那裡有一位菩薩，名為文殊師利（Manjusri），已經達到不退轉的境界，手持利劍，奔向佛陀，想要開化那些不理解菩薩境界的人。』因為這個緣故，當時的佛陀大聖手持智慧之刀，斬斷生死之根源，如理說法，勸導無數眾生，使他們眼睛清凈、內心解脫，最終達到法忍（Dharma-ksanti），學習安住于大道。 於是，大世尊以方便法門，隨順建立神變，在那集會中，有一些新學之人，德行淺薄，多懷妄想，沒有看見文殊師利執劍，也沒有聽到佛陀說法，這是佛陀的聖旨所致。 當時，舍利弗（Sariputra）問文殊師利：『仁者您剛才所做的兇險之舉，以什麼為依據，竟然能夠執劍奔向佛陀？』 文殊師利回答舍利弗：『正如你所說，你所認為的逆行是無法衡量的，因為你無法理解其中的報償。舍利弗！理解這個道理的人，知道這就像幻術師所製造的幻象，幻化之物哪裡會有逆行呢？報償也是如此。為什麼呢？因為幻術師的幻化沒有念頭，一切諸法也是如此。舍利弗！我想要反問你，以誠實相對。這把劍真實存在嗎？』 舍利弗回答說：『不存在！』 文殊師利問：『那麼有罪嗎？』 舍利弗回答說：『沒有罪！』 文殊師利說：『舍利弗！罪業是虛無的，報應也是虛無的，罪業和報應都是虛無的。又怎麼能知道它們的處所呢？』 舍利弗說：『正如文殊師利您現在所說，沒有罪，也沒有報應，一切諸法都沒有罪報。這話是什麼意思呢？』 文殊師利說：『你認為如何？舍利弗！我所執的劍，是哪個鐵匠打造而成的呢？是誰把它磨礪鋒利的呢？』

【English Translation】 English version The Buddha said, 'What power is this? The earth shakes greatly, and the light shines everywhere.' At that time, each of the Buddhas told their attendants, 'You should know that there is a world called Ksanti (Patience), where the Buddha is named Sakyamuni (the Able Sage), and he is proclaiming the Dharma. There is a Bodhisattva there named Manjusri (Gentle Glory), who has attained the stage of non-retrogression. He is holding a sharp sword and rushing towards the Buddha, desiring to enlighten those who do not understand the Bodhisattva's realm.' Because of this, the great sage Buddha at that time held the sword of wisdom, cutting off the root of birth and death, and preached the Dharma accordingly, exhorting countless sentient beings, enabling their eyes to be pure, their minds to be liberated, and ultimately attaining Dharma-ksanti (the Patience of Dharma), learning to abide in the Great Path. Then, the Great World Honored One, through skillful means, established miraculous transformations. In that assembly, there were some new learners, whose virtues were shallow and who harbored many delusions. They did not see Manjusri holding the sword, nor did they hear the Buddha's teachings. This was due to the Buddha's holy will. At that time, Sariputra (Sariputra) asked Manjusri, 'Virtuous one, what was the basis for your dangerous action just now, that you were able to hold a sword and rush towards the Buddha?' Manjusri replied to Sariputra, 'As you say, the transgression you perceive is immeasurable, because you cannot understand its recompense. Sariputra! Those who understand this principle know that it is like the illusion created by a magician. How can the illusion have any transgression? The recompense is also like this. Why? Because the magician's illusion has no thought, and all dharmas are like this. Sariputra! I want to ask you in return, with honesty. Does this sword truly exist?' Sariputra replied, 'It does not!' Manjusri asked, 'Then is there any sin?' Sariputra replied, 'There is no sin!' Manjusri said, 'Sariputra! Sin is empty, and retribution is also empty. Sin and retribution are all empty. How can one know their location?' Sariputra said, 'As Manjusri has just said, there is no sin, nor is there retribution, and all dharmas have no sin or retribution. What does this mean?' Manjusri said, 'What do you think? Sariputra! The sword I am holding, which blacksmith forged it? Who sharpened it?'

捉持來以相授耶？」

舍利弗言：「無作此劍，無執來者以相授也，文殊師利所化現耳。」

文殊又問：「仁能見得化人處乎？刀劍所在？」

「如來所言：『一切諸法悉如幻化。』其相無相，不可得處也！」

「唯，舍利弗！當解斯義，如來至真亦如利劍，文殊及舍利弗亦如，無本眾生亦如，諸法亦如，無本所住亦復若茲。唯，舍利弗！如一切法悉無根本，吾所興罪、報應執劍，其亦如也！所積殃釁亦無本也！報應亦如也！向舍利弗復更問言：『卿何以故，手執刀劍欲與佛諍？』譬如修行在於閑居，勤向世尊心念不離，乃得解脫。」

舍利弗又問：「靜思修行，云何世尊？名曰何等？」

文殊答曰：「貪慾妄想則是精思修行，世尊！瞋恚愚戇欲除此三，永令無餘，寂然憺怕，爾乃亙然，不能蠲除一切塵勞，不為世尊滅淫怒癡愛慾之難，乃為世尊貪慾意生，執此欲意一心念佛，欲即消滅，恚癡亦然，而得解脫。是故，舍利弗！如執利劍馳向世尊，如幻無害；懷三毒者馳心念佛，塵勞悉除，亦如修行閑居專精，一心念佛乃得解脫。」

舍利弗言：「善哉，善哉！快說此言，誠如所云。」

爾時十方諸會菩薩啟請世尊：「唯然大聖！勸文殊師利，愿垂屈意，顧眄我等諸

【現代漢語翻譯】 現代漢語譯本 『你捉持它來並把它交給我嗎？』 舍利弗說：『沒有製造這把劍的人，也沒有捉持它來並把它交給你的人，這只是文殊師利所幻化出來的。』 文殊又問：『你能夠看到幻化的人在哪裡嗎？刀劍又在哪裡？』 『如來所說：『一切諸法都如幻化。』它們的相是無相的，是不可得的！』 『是的，舍利弗！應當理解這個道理，如來至真也像利劍，文殊和舍利弗也像利劍，無本的眾生也像利劍，諸法也像利劍，無本的住所也像這樣。是的，舍利弗！如果一切法都沒有根本，我所造的罪、報應和執劍，也都是如此！所積累的災禍也沒有根本！報應也是如此！』文殊又問舍利弗：『你為什麼手執刀劍想要與佛爭鬥？』譬如修行者在安靜的地方修行，勤勉地向世尊，心中不離唸佛，才能得到解脫。 舍利弗又問：『靜思修行，世尊是什麼樣的？又叫什麼名字？』 文殊回答說：『貪慾妄想就是精思修行，世尊！瞋恚愚癡想要去除這三者，永遠使它們沒有剩餘，寂靜安寧，這樣才能徹底，不能去除一切塵勞，不能為世尊滅除淫慾、憤怒、愚癡、愛慾的困難，而是為世尊生起貪慾之心，執著這種慾望一心念佛，慾望就會消滅，瞋恚和愚癡也是如此，從而得到解脫。所以，舍利弗！就像拿著利劍衝向世尊，如幻化一般沒有傷害；懷有三毒的人一心念佛，塵勞都會消除，也像修行者在安靜的地方專心修行，一心念佛才能得到解脫。』 舍利弗說：『善哉，善哉！說得太好了，確實如你所說。』 這時，十方諸會菩薩請求世尊：『是的，大聖！請勸文殊師利，希望他能屈尊，看看我們這些』

【English Translation】 English version 'Do you seize it and hand it over to me?' Sariputra said, 'There is no maker of this sword, nor is there one who seizes it and hands it over to you; it is merely a transformation manifested by Manjusri.' Manjusri then asked, 'Can you see where the transformed person is? Where is the sword?' 'As the Tathagata said, 'All dharmas are like illusions.' Their form is formless, and they are unattainable!' 'Yes, Sariputra! You should understand this meaning, the Tathagata's ultimate truth is like a sharp sword, Manjusri and Sariputra are also like sharp swords, beings without origin are also like sharp swords, all dharmas are also like sharp swords, and the abode without origin is also like this. Yes, Sariputra! If all dharmas have no root, then the sins I commit, the retribution, and the holding of the sword are all like this! The accumulated calamities also have no root! The retribution is also like this!' Manjusri then asked Sariputra again, 'Why do you hold a sword in your hand, wanting to contend with the Buddha?' It is like a practitioner who cultivates in a quiet place, diligently turning towards the World Honored One, with their mind not departing from mindfulness of the Buddha, and thus attaining liberation. Sariputra then asked, 'In quiet contemplation and practice, what is the World Honored One like? What is his name?' Manjusri replied, 'Greed and delusion are the very essence of contemplation and practice, World Honored One! Anger and ignorance, wanting to eliminate these three, to make them forever without remainder, peaceful and tranquil, only then can one be thorough, unable to eliminate all defilements, unable to resolve the difficulties of lust, anger, ignorance, and desire for the World Honored One, but rather, for the World Honored One, to give rise to a mind of greed, clinging to this desire, with one mind mindful of the Buddha, desire will be extinguished, and so too with anger and ignorance, and thus one attains liberation. Therefore, Sariputra! Just as wielding a sharp sword and rushing towards the World Honored One is like an illusion without harm; one who harbors the three poisons, with their mind mindful of the Buddha, all defilements will be eliminated, just like a practitioner who cultivates in a quiet place with focused concentration, with one mind mindful of the Buddha, and thus attains liberation.' Sariputra said, 'Excellent, excellent! You have spoken well, it is indeed as you say.' At that time, the Bodhisattvas from the ten directions requested the World Honored One, 'Yes, Great Sage! Please urge Manjusri, we hope he will condescend to look upon us'

佛剎土，于諸剎土頒宣經道，皆令眾生解是意義。」

文殊師利報諸菩薩：「仁等各自察其佛土。」

諸族姓子尋時受教，各觀本土十方處所——各各皆見文殊師利，在於十方諸佛邊住，講說經道。善住意天子咨問、啟受，宣此如幻所行意義經典之要。諸菩薩等聚會亦然，不可稱計，諸天子會多少無異。彼諸佛國皆若干種清凈莊嚴，巍巍無量，亦如忍土等無差特——遙見如斯，莫不忻然，各各舉聲而稱揚言，以為忻慶：「文殊師利道德殊絕，威神光明智無儔匹，威德殊邈過於日月，住此忍土而不移轉，普現十方諸佛國土。」

文殊師利於時引喻：「如族姓子幻士善學幻術，絕世而無儔匹，不起于坐，所在幻化現若干形。菩薩如是，真學曉了般若波羅蜜，分別法幻，悉通其旨。在於此土，初不移轉十方佛土，諸欲見者，輒現其身於其佛界。所以者何？一切諸法皆如幻故，由是之故所現無難。由如月殿遊行虛空，不下人間，不念往來，其光所照靡所不遍，雖有所照，亦無想念。菩薩如是，在於本際未曾移轉，普現十方諸佛之土——為現佛身、聲聞、緣覺，為現轉輪、釋梵、四王，或為豪貴、貧賤、困厄身，或入三惡勤苦惱事，或為儒林、帝王、大臣，或在外道謗佛云云，或入深山學為仙人——所現無限

【現代漢語翻譯】 現代漢語譯本：佛的國土，在各個國土宣講佛法，都讓眾生理解其中的意義。 文殊師利菩薩告訴各位菩薩：『各位各自觀察自己的佛土。』 各位善男子立刻接受教誨，各自觀察自己的本土和十方之處——都看到文殊師利菩薩，在十方諸佛身邊住著，講說佛法。善住意天子請教、接受教誨，宣講這如幻所行意義的經典要義。各位菩薩等聚集的情況也是這樣，不可計數，諸天子聚集的數量也一樣。那些佛國都有各種清凈莊嚴，巍峨無量，也像娑婆世界一樣沒有差別——遙遠地看到這些，沒有不歡喜的，各自發出聲音稱讚說，以此為喜慶：『文殊師利菩薩的道德殊勝絕倫，威神光明智慧無與倫比，威德殊勝超過日月，住在這個娑婆世界而不移動，普遍顯現在十方諸佛國土。』 文殊師利菩薩這時打比方說：『比如善男子幻術師善於學習幻術，絕世無雙，不從座位起身，就能在各處幻化顯現各種形象。菩薩也是這樣，真正學習通曉般若波羅蜜（智慧到彼岸），分別諸法如幻，完全通達其中的旨意。在這個國土，從不移動到十方佛土，那些想見到他的人，他就會在那個佛界顯現自身。為什麼呢？因為一切諸法都如幻，因此所顯現的沒有困難。就像月亮在虛空中，不降落人間，不思念往來，它的光芒所照之處沒有不遍及的，雖然有所照耀，也沒有想念。菩薩也是這樣，在本來的境界中沒有移動，普遍顯現在十方諸佛的國土——為眾生顯現佛身、聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者），為眾生顯現轉輪聖王（擁有統治世界的理想君主）、帝釋天（天界之主）、四天王（守護世界的四位天神），或者顯現為豪門貴族、貧窮卑賤、困苦厄難之身，或者進入三惡道（地獄、餓鬼、畜生）遭受勤苦惱事，或者顯現為儒林學者、帝王、大臣，或者在外道中誹謗佛法，或者進入深山學習成為仙人——所顯現的沒有限度。』

【English Translation】 English version: In the Buddha-lands, the teachings are proclaimed in every land, enabling all beings to understand their meaning. Manjushri (Bodhisattva of Wisdom) told the Bodhisattvas, 'Each of you should observe your own Buddha-land.' The sons of noble families immediately received the instruction and observed their own lands and the ten directions—each saw Manjushri residing beside the Buddhas in the ten directions, expounding the teachings. The Deva (god) 'Good Dwelling Intent' inquired and received the teachings, proclaiming the essential meaning of the sutras on the illusory nature of actions. The gatherings of Bodhisattvas were also like this, countless, and the number of Devas gathered was no different. Those Buddha-lands were all adorned with various kinds of purity and grandeur, immeasurable, and like the Saha world (the world we live in), there was no difference—seeing this from afar, none were not delighted, and each raised their voice in praise, rejoicing: 'Manjushri's morality is extraordinary, his majestic light and wisdom are unparalleled, his virtue surpasses the sun and moon, he dwells in this Saha world without moving, and manifests universally in the Buddha-lands of the ten directions.' Manjushri then gave an analogy: 'For example, a son of a noble family, a magician skilled in illusion, unparalleled in the world, without rising from his seat, can manifest various forms in different places. Bodhisattvas are like this, truly learning and understanding Prajna Paramita (Perfection of Wisdom), distinguishing the illusory nature of dharmas (phenomena), and fully comprehending their meaning. In this land, without moving to the Buddha-lands of the ten directions, those who wish to see him, he will appear in their Buddha-land. Why is this so? Because all dharmas are like illusions, therefore, there is no difficulty in what is manifested. Just like the moon in the sky, not descending to the human world, not thinking of coming or going, its light shines everywhere, although it shines, it has no thought. Bodhisattvas are like this, without moving from their original state, they manifest universally in the Buddha-lands of the ten directions—manifesting as Buddhas, Shravakas (hearers of the teachings), Pratyekabuddhas (solitary realizers), manifesting as Chakravartin Kings (ideal rulers), Shakra (king of the gods), the Four Heavenly Kings (guardians of the world), or as the wealthy and noble, the poor and lowly, those in distress and hardship, or entering the three evil realms (hell, hungry ghosts, animals) enduring suffering, or as Confucian scholars, emperors, ministers, or slandering the Buddha in other paths, or entering deep mountains to learn to be immortals—what is manifested is limitless.'

，一切依因，悉令得至無上正真。所現雖爾，亦無想念。」

爾時世尊告文殊師利：「假使有人，值遇此法而得聞者，如佛興世等無有異。若有菩薩，坐于樹下當成佛道，其聞是經福等無殊，亦等道跡、往來、不還、無著。所以者何？是為去來現在諸佛要道。」

文殊白佛：「誠如聖教，安住所化無不受教，如空無想無愿平均，法等亦然。又如無本本際平等，亦如離欲定意平等，是法平等亦復若斯。」

文殊師利復白佛言：「大聖垂恩，建立此法，使於後世殘末五濁悖亂之俗，若族姓子及族姓女，學菩薩意求大乘者，耳聞此法，令諸眾生求滅度者，悉當蒙是道德法明，各使得所。」

佛默然可。應時三千大千世界六反震動，箜篌樂器不鼓自鳴，諸華果樹及諸枯樹皆生華實，其大光明普照世間，皆蔽日月令無光曜，億百千天住于虛空，歡喜踴躍而雨眾華，燒諸名香，復雨雜香搗香，其香芬馥翳於十方，鼓天妓樂其聲清和，悉共叉手，異口同音，舉聲歌頌：「妙哉，妙哉！此法難遇。文殊所講，我等僥倖得聞大化，今日再值轉法輪矣！閻浮利人為蒙大慶得聞是經，斯等德本終不唐舉，速近受決，當成佛道，多所開化。」

於是世尊贊諸菩薩及諸天子：「善哉，善哉！如卿等言。其聞是法，

【現代漢語翻譯】 現代漢語譯本：一切都依賴於因緣，都能夠達到無上正真的境界。雖然顯現如此，但心中沒有執著和妄念。 那時，世尊告訴文殊師利：『如果有人，遇到此法並能聽聞，就如同佛陀降世一樣沒有差別。如果有菩薩，坐在菩提樹下將要成就佛道，他聽聞此經的福德也同樣沒有差別，也等同於證得須陀洹果、斯陀含果、阿那含果、阿羅漢果的聖者。這是為什麼呢？因為這是過去、現在、未來諸佛所必須遵循的要道。』 文殊菩薩對佛說：『確實如您所教導，安住于所教化之處，沒有不接受教誨的，如同虛空無所執著、無所愿求一樣平等，佛法也是如此。又如沒有根本的根本，本際平等，也如遠離慾望的禪定意念平等，此法的平等也是如此。』 文殊師利又對佛說：『大聖垂恩，建立此法，使得後世末法時期五濁惡世的混亂俗人，無論是善男子還是善女人，學習菩薩的意願，追求大乘佛法的人，如果能聽到此法，讓那些尋求滅度的眾生，都能夠蒙受這道德法明的照耀，各自得到所求。』 佛陀默然認可。當時，三千大千世界發生六種震動，箜篌等樂器不敲自鳴，各種花果樹木以及枯樹都開花結果，巨大的光明普照世間，遮蔽了日月的光輝，億萬天人住在虛空中，歡喜踴躍，散下各種鮮花，焚燒各種名貴的香，又降下各種混合的搗香，香氣芬芳瀰漫十方，天上的樂器奏出清和的樂聲，大家一起合掌，異口同聲地歌頌：『妙啊，妙啊！此法難得一遇。文殊菩薩所講的，我們有幸能夠聽聞如此偉大的教化，今天再次遇到佛陀轉法輪了！閻浮提的人們蒙受如此大的慶幸能夠聽聞此經，這些功德根本不會白費，很快就能得到佛的授記，成就佛道，廣度眾生。』 於是，世尊讚歎諸位菩薩和天子：『好啊，好啊！正如你們所說。聽聞此法，

【English Translation】 English version: Everything depends on causes and conditions, and all can attain the unsurpassed true enlightenment. Although it appears so, there are no attachments or delusive thoughts in the mind. At that time, the World Honored One said to Manjushri: 'If there is someone who encounters this Dharma and is able to hear it, it is no different than the Buddha appearing in the world. If there is a Bodhisattva sitting under the Bodhi tree about to attain Buddhahood, the merit of hearing this sutra is also no different, and is equivalent to the sages who have attained the fruits of Srotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one). Why is this so? Because this is the essential path that all Buddhas of the past, present, and future must follow.' Manjushri Bodhisattva said to the Buddha: 'Indeed, as you have taught, those who dwell in the place of teaching, none do not accept the teachings, just as the emptiness is without attachment and without desire, so is the Dharma. Also, like the rootless root, the ultimate reality is equal, and like the samadhi of detachment from desire, the intention is equal, the equality of this Dharma is also like this.' Manjushri further said to the Buddha: 'Great Sage, you have bestowed grace and established this Dharma, so that in the future, in the chaotic world of the five turbidities of the Dharma-ending age, whether it be a good man or a good woman, who studies the Bodhisattva's intention and seeks the Great Vehicle, if they can hear this Dharma, it will allow all sentient beings who seek liberation to be illuminated by this moral and Dharma light, and each will obtain what they seek.' The Buddha silently approved. At that time, the three thousand great thousand worlds shook in six ways, the harps and other musical instruments played without being struck, all kinds of flowering and fruit trees, as well as withered trees, blossomed and bore fruit, a great light illuminated the world, obscuring the light of the sun and moon, billions of heavenly beings dwelled in the sky, rejoicing and leaping for joy, scattering various flowers, burning various precious incense, and also raining down various mixed powdered incense, the fragrance pervading the ten directions, heavenly instruments played harmonious music, everyone joined their palms together, and in unison, they sang praises: 'Wonderful, wonderful! This Dharma is rare to encounter. What Manjushri Bodhisattva has spoken, we are fortunate to hear such great teachings, today we have once again encountered the turning of the Dharma wheel! The people of Jambudvipa are so fortunate to hear this sutra, these merits will not be in vain, they will soon receive the Buddha's prediction, attain Buddhahood, and liberate many beings.' Then, the World Honored One praised the Bodhisattvas and the heavenly beings: 'Good, good! Just as you have said. Those who hear this Dharma,

佛明此等當成佛道以入滅度，聞之不恐亦不懷懅，篤信愛樂，不在生死，亦不滅度。」

文殊師利白佛言：「世尊！所建於斯經典，今現感動，為先瑞應，然於後世普流十方。」

佛言：「如是，文殊師利！今所瑞應皆是建立此法威恩，如來弘慈，聖旨令然一切蒙濟。」

佛語文殊：「當復重顯斯深經典，佛言至誠，終不虛妄，此三脫門多所救濟，當令此法後世普流。」

文殊師利復白佛言：「我亦堪任建立此法演真章句。無我無人，無壽無命，無意無可，不墮斷滅，不墮計常，無有塵勞，亦無諍訟，則為光顯於此經典。如我至誠、所言不虛，然後將來五濁之世令普流佈。吾今要誓，不具成佛，無法聖眾，無罪報應，無去無來。以此至言，令是要法于將來世皆遍流佈。有了是經，而不受欲亦不離欲，無有恚癡而有慈心，無有智慧，無名無色，無緣無見，不興生死，無身不生身，無心不生念，不惟法、不意止，無五陰、無四大，無諸入，眼色耳聲鼻香口味，身更心法亦復如是，不處欲界、色、無色界，心等如地而無憎愛，諸法不損亦無增長，則宣此經。如斯經典後世普流，不在至誠，不睹審實，不讚說道，不至道果，亦無道跡，不往來，無不還，不無著，不緣覺，無諸果證，不如來，無佛法，

【現代漢語翻譯】 現代漢語譯本：佛陀開示說，這些人應當成就佛道，進入涅槃寂滅，聽聞此法不會感到恐懼或害怕，而是會堅定地信奉和喜愛，他們既不執著于生死輪迴，也不執著于涅槃寂滅。 文殊師利菩薩對佛陀說：『世尊！您所建立的這部經典，現在顯現出種種感應，這是先前的瑞兆，它將在後世普遍流傳於十方世界。』 佛陀說：『是的，文殊師利！現在所顯現的瑞應，都是建立此法的威德恩澤所致，是如來的弘大慈悲，以及聖旨的加持，使一切眾生都得到救濟。』 佛陀告訴文殊師利：『應當再次闡明這部深奧的經典，佛陀所說的話真實不虛，這三解脫門能夠救度許多眾生，應當使此法在後世普遍流傳。』 文殊師利菩薩再次對佛陀說：『我也能夠承擔建立此法，宣演真實章句的責任。其中沒有我，沒有人，沒有壽命，沒有命運，沒有意念，沒有可執著之物，不落入斷滅見，不落入常見，沒有塵世的煩惱，也沒有爭論，這樣就能光顯這部經典。如果我所說的至誠真實不虛，那麼在將來的五濁惡世，就能使此法普遍流佈。我今天發誓，不執著于成就佛果，不執著於法聖眾，不執著于罪報應，不執著于去來。以此至誠之言，使這部重要的法在未來世普遍流傳。有了這部經典，就不會執著于慾望，也不會遠離慾望，沒有嗔恨和愚癡，而有慈悲之心，沒有智慧，沒有名相，沒有色相，沒有因緣，沒有見解，不生起生死，沒有身體，不生起身體，沒有心念，不生起念頭，不思惟法，不執著于止息，沒有五陰，沒有四大，沒有諸入，眼、色、耳、聲、鼻、香、味、身、觸、心、法也是如此，不處於欲界、色界、無色界，心如同大地一樣沒有憎恨和愛戀，諸法不減少也不增長，這樣就能宣講這部經典。像這樣的經典在後世普遍流傳，不執著于至誠，不執著于審視真實，不執著于讚歎說道，不執著于達到道果，也沒有道跡，不往來，不不還，不無執著，不緣覺，沒有諸果證，不如來，沒有佛法。』

【English Translation】 English version: The Buddha explained that these beings should achieve Buddhahood and enter Nirvana, hearing this Dharma without fear or apprehension, but with firm faith and love. They are neither attached to birth and death, nor to Nirvana. Manjushri Bodhisattva said to the Buddha, 'World Honored One! The Sutra you have established is now showing various signs of response. These are the auspicious omens of the past, and it will be widely spread in the ten directions in future generations.' The Buddha said, 'So it is, Manjushri! The auspicious omens now appearing are all due to the power and grace of establishing this Dharma, the great compassion of the Tathagata, and the blessing of the Holy Will, so that all beings may be saved.' The Buddha told Manjushri, 'This profound Sutra should be explained again. The words of the Buddha are true and not false. These three gates of liberation can save many beings, and this Dharma should be widely spread in future generations.' Manjushri Bodhisattva again said to the Buddha, 'I am also capable of undertaking the responsibility of establishing this Dharma and expounding the true verses. There is no self, no person, no lifespan, no destiny, no intention, nothing to be attached to, not falling into annihilationism, not falling into eternalism, no worldly afflictions, and no disputes. In this way, this Sutra can be illuminated. If what I say is sincere and true, then in the future age of the five turbidities, this Dharma can be widely spread. Today I vow not to be attached to achieving Buddhahood, not to be attached to the Dharma Sangha, not to be attached to karmic retribution, not to be attached to coming and going. With these sincere words, may this important Dharma be widely spread in future generations. Having this Sutra, one will not be attached to desire, nor will one be detached from desire. There is no hatred or ignorance, but there is compassion. There is no wisdom, no name, no form, no conditions, no views, no arising of birth and death, no body, no arising of body, no mind, no arising of thought, no thinking about Dharma, no attachment to cessation, no five aggregates, no four elements, no entrances, eye, form, ear, sound, nose, smell, taste, body, touch, mind, and Dharma are also like this. Not being in the desire realm, form realm, or formless realm, the mind is like the earth, without hatred or love. The dharmas neither decrease nor increase. In this way, this Sutra can be proclaimed. Such a Sutra will be widely spread in future generations, not attached to sincerity, not attached to examining reality, not attached to praising and speaking, not attached to reaching the fruit of the path, and there is no path, no coming and going, no non-returning, no non-attachment, no Pratyekabuddha, no fruits of realization, not like the Tathagata, no Buddha Dharma.'

不無畏，無慧不慧，不聖不空不壽，不想不無想，不願不無愿，不得果證，無見不見，不至道，無明無冥，亦無解脫，不度不無度，不彼際，不此岸，不中流，無名無不名。如是真言，當令此經后益流佈。又計是經，不應不脫，不精進無所懈，不勤力，不殆廢，以此至誠，法當普流，往本所生，無去無來，過去無人，不度眾生，亦無滅度，人不可得，法無有起，亦無所滅，無有作者，亦無壞者，無將無反，不往不還，無舉無下，無當來佛，如是像法無所照曜，無現在佛亦不暢法。以是之故，法當普流。是經所說，不戒不犯，不定不亂，不慧不愚，不解不縛，不慧見不無慧。此正真言，令經普流。不施不慳，不戒不毀，不忍不諍，不進不殆，不禪不亂，不智慧不愚闇。菩薩大士！此真諦言令法普流，無凡夫，無學者、無羅漢、無緣覺、無佛道，不因緣不無緣。當令此法普流世間。不坐佛樹，不轉法輪，不嘆佛。佛不現在，不眾生，不滅度，不如來。所以者何？一切諸法永至滅度，當令此經普流世間。」

文殊師利宣是建立經典要時，此三千大千世界六反震動，其大光明普照十方，虛空中唱無極音：「善哉，善哉！文殊師利！實如要誓。假使江河沙等諸魔官屬，欲求方便毀壞此經，欲令毀散，終不能亂此微妙法，令

【現代漢語翻譯】 現代漢語譯本：沒有無畏，沒有智慧和非智慧，沒有聖人和空無，沒有長壽，沒有思想和無思想，沒有願望和無願望，沒有獲得果證，沒有見和不見，沒有到達道，沒有光明和黑暗，也沒有解脫，沒有度化和不度化，沒有彼岸，沒有此岸，沒有中流，沒有名和無名。這樣的真言，應當使這部經在後世廣為流傳。又認為這部經，不應該不解脫，不精進就沒有懈怠，不勤奮，不怠廢，以這樣的至誠之心，佛法應當普遍流傳，往生之處，沒有去也沒有來，過去沒有人，不度化眾生，也沒有滅度，人不可得，法沒有生起，也沒有滅亡，沒有作者，也沒有破壞者，沒有將去也沒有返回，不往也沒有還，沒有舉起也沒有放下，沒有當來的佛，這樣的像法沒有照耀，沒有現在的佛也不宣揚佛法。因為這個緣故，佛法應當普遍流傳。這部經所說，不戒也不犯戒，不禪定也不散亂，不智慧也不愚癡，不解脫也不束縛，不慧見也沒有無慧見。這才是真正的真言，使經文普遍流傳。不佈施也不吝嗇，不持戒也不毀戒，不忍辱也不爭鬥，不精進也不懈怠，不禪定也不散亂，不智慧也不愚昧。菩薩大士！這真實不虛的言語使佛法普遍流傳，沒有凡夫，沒有學者、沒有羅漢（梵語：Arhat，指斷絕一切煩惱，達到涅槃境界的修行者）、沒有緣覺（梵語：Pratyekabuddha，指不依師教，自己悟道的修行者）、沒有佛道，不因緣也沒有無因緣。應當使這部佛法在世間普遍流傳。不坐在菩提樹下，不轉法輪（指佛陀宣講佛法），不讚嘆佛。佛不現在，沒有眾生，沒有滅度，不如來（指佛陀的另一種稱謂）。為什麼呢？一切諸法永遠達到滅度，應當使這部經在世間普遍流傳。 文殊師利（梵語：Manjusri，佛教中象徵智慧的菩薩）宣說建立經典要義的時候，這三千大千世界六次震動，其大光明普照十方，虛空中發出無極的聲音：『善哉，善哉！文殊師利！確實如你所發誓愿。假使像恒河沙數一樣多的魔王及其眷屬，想要尋找機會毀壞這部經，想要使它毀散，最終也不能擾亂這部微妙的佛法，使它不能流傳。』

【English Translation】 English version: There is no fearlessness, no wisdom and non-wisdom, no sage and emptiness, no longevity, no thought and no non-thought, no wish and no non-wish, no attainment of fruition, no seeing and not seeing, no reaching the path, no light and no darkness, and no liberation, no deliverance and no non-deliverance, no other shore, no this shore, no middle stream, no name and no non-name. Such a true word should cause this scripture to spread widely in later generations. Furthermore, it is considered that this scripture should not be without liberation, without diligence there is no laziness, without effort, no negligence, with such sincerity, the Dharma should spread universally, to the place of rebirth, there is no going and no coming, in the past there was no one, not delivering sentient beings, and no extinction, people cannot be obtained, the Dharma has no arising, and no extinction, there is no creator, and no destroyer, no going and no returning, no going and no coming back, no lifting and no lowering, no future Buddha, such a semblance of the Dharma has no illumination, no present Buddha also does not proclaim the Dharma. Because of this reason, the Dharma should spread universally. What this scripture says, is neither keeping precepts nor breaking precepts, neither meditation nor distraction, neither wisdom nor ignorance, neither liberation nor bondage, neither wise seeing nor no wise seeing. This is the true word, causing the scripture to spread universally. Neither giving nor stinginess, neither keeping precepts nor breaking precepts, neither patience nor contention, neither diligence nor laziness, neither meditation nor distraction, neither wisdom nor ignorance. Bodhisattva Mahasattvas! This true and unwavering word causes the Dharma to spread universally, there are no ordinary people, no learners, no Arhats (Sanskrit: Arhat, referring to practitioners who have cut off all afflictions and reached the state of Nirvana), no Pratyekabuddhas (Sanskrit: Pratyekabuddha, referring to practitioners who attain enlightenment on their own without relying on a teacher), no Buddha path, no cause and no non-cause. This Dharma should be made to spread universally in the world. Not sitting under the Bodhi tree, not turning the Dharma wheel (referring to the Buddha's teaching of the Dharma), not praising the Buddha. The Buddha is not present, there are no sentient beings, no extinction, not like the Tathagata (another name for the Buddha). Why is this so? All dharmas eternally reach extinction, this scripture should be made to spread universally in the world. When Manjusri (Sanskrit: Manjusri, a Bodhisattva symbolizing wisdom in Buddhism) proclaimed the essential meaning of establishing the scripture, this three thousand great thousand world trembled six times, its great light illuminated all directions, and in the void, an infinite sound was heard: 'Excellent, excellent! Manjusri! It is indeed as you have vowed. Even if as many demon kings and their retinues as there are sands in the Ganges River, seek opportunities to destroy this scripture, wanting to cause it to be scattered, they will ultimately not be able to disturb this subtle Dharma, preventing it from spreading.'

不流通所以建立是要法者。若族姓子及族姓女，受此經典受持諷誦，聞之信樂，一切皆脫諸魔事業，入佛道慧。」

於是彌勒菩薩前白佛言：「今日何緣地大震動，光明遍照空中暢音。」

佛告彌勒：「何用問為？所以者何？志小下士不識大義，墮于憍慢，斯等長夜不得安隱。」

彌勒白佛：「唯聖說之！多所愍哀，多所安隱，必當慈念諸天人民共信樂之。」

佛告彌勒：「斯經典者，四十七億百千那術諸佛，於此地上建立說之，皆亦文殊之所發問。善住意天子與共咨啟。彌勒來世當成無上正真之道最正覺時，復說此經，其餘賢劫諸興如來亦俱同然。」

彌勒復問佛言：「文殊師利、善住意天子，從來久如聞此經典？」

佛告彌勒：「文殊師利、善住意天子，聞是法來七百萬阿僧祇劫，從普華超師子步德王光首如來、至真、等正覺所聞，其于空中唱大音聲，凈居諸天聞講此法，各各勸助咨嗟而行，是故地動。」

彌勒菩薩復白佛言：「若族姓子及族姓女受是經者，持諷誦讀，為他人說，得何功報？」佛告彌勒：「于意云何？過去當來今現在佛，戒、定、慧、解度、知見品，廣興佈施、持戒、忍辱、精進、一心、智慧，使成無上正真道慧，已成當成現在成者，合此德本功祚

【現代漢語翻譯】 現代漢語譯本：不流通所以建立，是要法的人。如果善男子和善女人，接受這部經典，受持、諷誦，聽聞后信受歡喜，一切都能脫離各種魔的干擾，進入佛的智慧之道。 於是彌勒菩薩（Maitreya Bodhisattva）上前對佛說：『今日是什麼緣故，大地劇烈震動，光明遍照，空中充滿美妙的聲音？』 佛告訴彌勒：『何必問呢？這是因為什麼呢？心志狹小、低劣的人不認識偉大的道理，會陷入驕傲自滿，這樣的人長久以來都不得安寧。』 彌勒對佛說：『唯愿聖者宣說！這能給許多人帶來憐憫和安寧，必定會慈悲地關懷諸天和人民，讓他們共同信受歡喜。』 佛告訴彌勒：『這部經典，過去四十七億百千那由他（nayuta，數量單位，表示極大的數字）諸佛，在這地上建立並宣說，都是文殊菩薩（Manjusri Bodhisattva）所發問的。善住意天子（Sudhivasadevaputra）也一同請教。彌勒，你未來成就無上正等正覺（anuttara-samyak-sambodhi）時，也會宣說這部經典，其餘賢劫（bhadrakalpa，佛教宇宙觀中的一個時間單位）中出現的如來（tathagata，佛的稱號）也是如此。』 彌勒又問佛：『文殊師利（Manjusri）、善住意天子，從多久以前就聽聞這部經典了？』 佛告訴彌勒：『文殊師利、善住意天子，聽聞這部法已經有七百萬阿僧祇劫（asamkhya kalpa，佛教時間單位，表示極長的時間）了，從普華超師子步德王光首如來（Puhua Chao Shizi Bu De Wang Guang Shou Tathagata）、至真、等正覺那裡聽聞，他們在空中發出巨大的聲音，凈居諸天（Suddhavasa Devas）聽聞講說此法，各自勸勉讚歎而行，所以大地震動。』 彌勒菩薩又對佛說：『如果善男子和善女人接受這部經典，受持、諷誦、讀誦，為他人宣說，會得到什麼功德果報？』佛告訴彌勒：『你認為如何？過去、未來、現在諸佛，在戒、定、慧、解脫、知見等品中，廣泛地行佈施、持戒、忍辱、精進、一心、智慧，使成就無上正真道慧，已經成就、將要成就、現在成就的，所有這些功德本源』

【English Translation】 English version: It is not circulated, therefore it is established for those who seek the Dharma. If a son or daughter of a good family receives this scripture, upholds, recites, and hears it with faith and joy, all will be freed from the works of all demons and enter the path of the Buddha's wisdom. Then, Maitreya Bodhisattva stepped forward and said to the Buddha, 'For what reason is the earth greatly shaking today, with light shining everywhere and melodious sounds filling the air?' The Buddha told Maitreya, 'Why do you ask? What is the reason? Those with small and inferior minds do not recognize the great truth, and they fall into arrogance. Such people will not find peace for a long time.' Maitreya said to the Buddha, 'May the Holy One speak! This will bring compassion and peace to many, and will surely be a compassionate concern for the gods and people, so that they may all believe and rejoice.' The Buddha told Maitreya, 'This scripture has been established and spoken on this earth by forty-seven billion hundred thousand nayutas (a unit of large number) of Buddhas in the past, and all were initiated by questions from Manjusri Bodhisattva. Sudhivasadevaputra also inquired together. Maitreya, when you attain the unsurpassed, true, and complete enlightenment (anuttara-samyak-sambodhi) in the future, you will also speak this scripture, and the other Tathagatas (Buddha's title) who appear in the other bhadrakalpas (a unit of time in Buddhist cosmology) will do the same.' Maitreya further asked the Buddha, 'How long ago did Manjusri and Sudhivasadevaputra hear this scripture?' The Buddha told Maitreya, 'Manjusri and Sudhivasadevaputra have heard this Dharma for seven million asamkhya kalpas (a unit of extremely long time in Buddhism), since they heard it from Puhua Chao Shizi Bu De Wang Guang Shou Tathagata, the Perfectly Enlightened One. They made great sounds in the air, and the Suddhavasa Devas (Pure Abode Gods) heard this Dharma being spoken, and each encouraged and praised it, and so the earth shook.' Maitreya Bodhisattva again said to the Buddha, 'If a son or daughter of a good family receives this scripture, upholds, recites, reads, and speaks it to others, what merit will they gain?' The Buddha told Maitreya, 'What do you think? The Buddhas of the past, future, and present, in the categories of precepts, concentration, wisdom, liberation, and knowledge, extensively practice giving, keeping precepts, patience, diligence, mindfulness, and wisdom, to achieve the unsurpassed, true, and complete wisdom. Those who have achieved, will achieve, and are achieving, all these meritorious roots'

福勛寧多不？」

彌勒曰：「多矣，世尊！不可思議，一如來德其福難計，況一切佛。假使德本有形像者，十方佛土不能悉受。」

佛告彌勒：「我故囑累慇勤相喻，其族姓子及族姓女，聞是經典受持、諷誦、為他人說，福多於彼，何況奉行。所以者何？過去當來今現在佛之所咨講，悉由是生。」

佛說是經時，江河沙等眾生之類發菩薩心復倍是數，逮不退轉，成得法忍、法眼凈者，各復倍倍。如是十方悉來會者，一切菩薩忻然大悅，善心生焉，稽首佛足，歌嘆此法，僥再得聞，無以為喻。忽然不現，各歸本土。

賢者阿難前白佛言：「此經名何？云何奉持？」

佛告阿難：「是經名曰『於一切法無起不滅三昧要品』，又名『降毀魔場』，當懷持之。又名『普遍十方定意要慧文殊師利之所講說』，又名『如幻所說』，當奉持之！是經典者，能調化人。阿難！當受持諷誦讀，為他人說。」

佛說如是，比丘、菩薩、文殊師利、善住意天子、彌勒菩薩、賢者、阿難、諸天龍神、阿須倫、世間人，聞經莫不歡喜。

佛說如幻三昧經卷下

【現代漢語翻譯】 現代漢語譯本 『福德和功勛多嗎？』 彌勒（Maitreya，未來佛）回答說：『非常多，世尊！不可思議，一位如來（Tathagata，佛的稱號）的功德其福報難以計算，何況是一切佛。假設功德的本體有形像，十方佛土都不能完全容納。』 佛告訴彌勒：『所以我才慇勤地囑咐並用比喻來說明，那些善男子和善女人，聽聞這部經典，接受、持守、誦讀、為他人解說，他們的福德比那（指前面所說的佛的功德）還要多，更何況是依教奉行。這是為什麼呢？因為過去、未來、現在諸佛所諮詢講解的，都由此而生。』 佛說這部經的時候，像恒河沙數一樣多的眾生髮起了菩薩心，而且數量倍增，達到不退轉的境界，成就了法忍（Dharma-ksanti，對佛法的忍可）和法眼清凈的人，數量也各自倍增。像這樣，十方世界所有來集會的人，一切菩薩都歡喜踴躍，生起善心，頂禮佛足，歌頌讚嘆此法，希望再次聽聞，無法用言語來比喻。忽然之間，他們都消失不見，各自回到自己的國土。 賢者阿難（Ananda，佛陀的十大弟子之一）上前稟告佛說：『這部經叫什麼名字？應該如何奉持？』 佛告訴阿難：『這部經名為《於一切法無起不滅三昧要品》，又名《降毀魔場》，應當懷持它。又名《普遍十方定意要慧文殊師利（Manjusri，智慧的象徵）之所講說》，又名《如幻所說》，應當奉持它！這部經典，能夠調伏教化眾生。阿難！應當接受、持守、誦讀，併爲他人解說。』 佛說完這些話，比丘、菩薩、文殊師利、善住意天子、彌勒菩薩、賢者、阿難、諸天龍神、阿修羅（Asura，一種神道生物）、世間人，聽聞此經沒有不歡喜的。 《佛說如幻三昧經》卷下

【English Translation】 English version 'Are the merits and virtues numerous?' Maitreya (the future Buddha) replied, 'Very numerous, World Honored One! Inconceivable, the merits of one Tathagata (an epithet of the Buddha) are immeasurable, let alone all Buddhas. If the essence of merit had a form, the Buddha lands of the ten directions could not contain it all.' The Buddha told Maitreya, 'That is why I earnestly instruct and use metaphors to explain that those sons and daughters of good families who hear this scripture, accept, uphold, recite, and explain it to others, their merits are more than that (referring to the merits of the Buddhas mentioned earlier), let alone those who practice accordingly. Why is this so? Because the teachings and explanations sought by the Buddhas of the past, future, and present all arise from this.' When the Buddha spoke this scripture, beings as numerous as the sands of the Ganges River generated the Bodhi mind (the aspiration for enlightenment), and their number doubled. Those who attained the state of non-retrogression, and those who achieved Dharma-ksanti (acceptance of the Dharma) and the purity of the Dharma eye, each doubled in number. In this way, all the beings who came from the ten directions, all the Bodhisattvas, rejoiced greatly, generated good minds, bowed at the feet of the Buddha, sang praises of this Dharma, hoping to hear it again, which is beyond description. Suddenly, they disappeared and returned to their respective lands. The Venerable Ananda (one of the ten great disciples of the Buddha) stepped forward and said to the Buddha, 'What is the name of this scripture? How should it be upheld?' The Buddha told Ananda, 'This scripture is named 'The Essential Chapter on the Samadhi of No Arising and No Ceasing in All Dharmas', also named 'The Destruction of the Demon's Arena', you should cherish it. It is also named 'The Discourse on the Universal Ten Directions of the Samadhi of Intent and Wisdom by Manjusri (symbol of wisdom)', and also named 'As Spoken in Illusion', you should uphold it! This scripture can tame and transform people. Ananda! You should accept, uphold, recite, and explain it to others.' After the Buddha spoke these words, the Bhikkhus (monks), Bodhisattvas, Manjusri, the Deva (god) of Good Intent, Maitreya Bodhisattva, the Venerable Ananda, the Devas, Nagas (dragons), Asuras (a type of demigod), and people of the world, all rejoiced upon hearing this scripture. The Lower Volume of the Sutra of the Samadhi of Illusion Spoken by the Buddha