T12n0350_佛說遺日摩尼寶經

大正藏第 12 冊 No. 0350 佛說遺日摩尼寶經

No. 350 [Nos. 310(43), 351, 352]

佛說遺日摩尼寶經

後漢月支國三藏支婁迦讖譯

佛在舍衛國祇洹阿難邠坻阿藍時，與摩訶比丘僧千二百五十人，菩薩萬二千人。

爾時佛語摩訶迦葉比丘言：「菩薩有四事法智慧為減。何等為四事？一者不敬經不敬師、二者人有欲聞經者中斷之、三者人有求深經者愛惜不肯與、四者自貢高輕侮他人，是為四。

「菩薩復有四事法智慧為增。何等為四？一者恭敬經尊師；二者人有來聽經者不中斷；三者人有欲得深經者不愛藏；四者具足為人說經，不從人有所徼冀，常自精進常隨法行不嘩說；是為四。

「菩薩有四事，世世亡菩薩道意。何等為四？一者欺調其師、二者主持他人長短、人無長短誹謗之、三者壞敗菩薩道、四者罵詈為菩薩道者，是為四。

「菩薩有四事，世世所生念菩薩道不忘，及自致至佛。何謂四事？一者不欺師，盡其形壽不兩舌諛訑；二者盡形壽不兩舌形笑他人；三者慈心於人不念人惡；四者視諸菩薩如見佛，及初發意無異；是為四。

「菩薩有四事法，中道斷絕為菩薩日減，何謂為四？一者自貢高學

【現代漢語翻譯】現代漢語譯本《佛說遺日摩尼寶經》後漢時期月支國的三藏法師支婁迦讖翻譯。佛陀在舍衛國（Śrāvastī）的祇洹（Jetavana）精舍，與大比丘僧一千二百五十人，以及菩薩一萬二千人在一起。當時，佛陀告訴摩訶迦葉（Mahākāśyapa）比丘說：『菩薩有四種行為會使智慧減少。是哪四種呢？第一，不尊敬佛經，不尊敬師長；第二，有人想聽經時，加以阻斷；第三，有人求取深奧的佛經時，吝惜而不肯給予；第四，自高自大，輕視他人。這就是四種。』『菩薩又有四種行為會使智慧增長。是哪四種呢？第一，恭敬佛經，尊敬師長；第二，有人來聽經時，不加以阻斷；第三，有人想得到深奧的佛經時，不吝惜隱藏；第四，圓滿地為他人說法，不從他人那裡有所求取，常常自己精進，常常隨順佛法而行，不喧譁張揚。這就是四種。』『菩薩有四種行為，會使他生生世世失去菩薩道的心意。是哪四種呢？第一，欺騙、戲弄他的師長；第二，執著於他人的長處或短處，即使他人沒有長短之處也誹謗他；第三，破壞菩薩道；第四，謾罵修行菩薩道的人。這就是四種。』『菩薩有四種行為，會使他生生世世不忘菩薩道的心意，並且最終成就佛果。是哪四種呢？第一，不欺騙師長，盡其一生不兩舌，不諂媚奉承；第二，盡其一生不兩舌，不嘲笑他人；第三，以慈悲心對待他人，不記恨他人的過錯；第四，看待諸位菩薩如同看待佛陀一樣，與初發菩提心時沒有差別。這就是四種。』『菩薩有四種行為，會使他在菩薩道中途斷絕，使菩薩的修行日益減少。是哪四種呢？第一，自高自大，學習佛法時

【English Translation】 English version The Sutra of the Buddha's Discourse on the Relic of the Sun-like Mani Jewel Translated by the Tripiṭaka master Lokakṣema from the Yuezhi Kingdom during the Later Han Dynasty. The Buddha was in the Jeta Grove (Jetavana) in Śrāvastī, with a great assembly of 1,250 monks and 12,000 Bodhisattvas. At that time, the Buddha said to the monk Mahākāśyapa: 'There are four things that cause a Bodhisattva's wisdom to diminish. What are these four? First, not respecting the scriptures and not respecting teachers; second, interrupting those who wish to hear the scriptures; third, being stingy and unwilling to give to those who seek profound scriptures; fourth, being arrogant and looking down on others. These are the four.' 'There are also four things that cause a Bodhisattva's wisdom to increase. What are these four? First, respecting the scriptures and honoring teachers; second, not interrupting those who come to listen to the scriptures; third, not being stingy in hiding profound scriptures from those who wish to obtain them; fourth, fully explaining the scriptures to others, not seeking anything in return, always being diligent, always following the Dharma, and not being boastful. These are the four.' 'There are four things that cause a Bodhisattva to lose the aspiration for the Bodhisattva path in every lifetime. What are these four? First, deceiving and mocking their teachers; second, being attached to the merits and faults of others, and slandering them even if they have no faults; third, destroying the Bodhisattva path; fourth, cursing those who practice the Bodhisattva path. These are the four.' 'There are four things that cause a Bodhisattva to not forget the aspiration for the Bodhisattva path in every lifetime, and to ultimately attain Buddhahood. What are these four? First, not deceiving teachers, and for their entire life, not engaging in double-tongued speech or flattery; second, for their entire life, not engaging in double-tongued speech or mocking others; third, treating others with compassion and not holding grudges; fourth, viewing all Bodhisattvas as if they were the Buddha, and not differing from their initial aspiration for enlightenment. These are the four.' 'There are four things that cause a Bodhisattva to be cut off from the Bodhisattva path midway, and cause their practice to diminish daily. What are these four? First, being arrogant and self-conceited when learning the Dharma.'

外道；二者獨欲自供養，不欲令他人得；三者反自憎菩薩還自相謗；四者人有來常所聞經妄止令斷絕；是為四。

「菩薩有四事，求經道及有所求索不中斷。何謂四事？但求索好經法，六波羅蜜，及菩薩毗羅經，及佛諸品；去瞋恚之心，敬事十方天下人，如奴事大夫；樂於經不為外道自益身也；自守不說人惡及讒溺於人，所不聞經不限佛智也，隨其所喜經者各自聞得；是為四。

「菩薩有四事，心不委曲當遠離。何謂為四？一者猶豫于佛法；二者自貢高瞋恚，頑佷用加於人；三者貪嫉諛訑；四者說菩薩短；是為四。

「菩薩有四事，直行至誠。何謂為四？一者自有過惡不覆藏，自悔欲除其罪；二者實諦，亡命亡國亡財不兩舌；三者設有災變妄起，至罵詈數數輕易及撾捶閉著牢獄，設有是，當自悔前世惡所致；四者無恨無瞋恚自信；是為四。

「菩薩有四事難調也。何謂四事？一者學經自用不隨師法；二者所受教不用也，不慈孝于師；三者受比丘僧所信句，妄與他人；四者不敬于成就菩薩；是為四。

「菩薩有四事易調也。何謂為四？一者所聞經法隨教不過，所聞者但聞取法不取嚴飾；二者當恭敬于師無諛諂；三者食知足持戒三昧如法；四者見成就菩薩，持善心向心口身亦爾，亦欲及其

【現代漢語翻譯】現代漢語譯本：外道有四種行為：第一，他們只想著自己得到供養，不希望別人也得到；第二，他們反而憎恨菩薩，甚至互相誹謗；第三，有人來聽聞佛經，他們就妄加阻止，使其斷絕；這是四種外道的行為。

菩薩有四種行為，在尋求佛法和有所求時不會中斷。這四種行為是什麼呢？第一，只尋求好的佛法，如六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），以及菩薩毗羅經（菩薩的修行經典），和佛陀的各種教法；第二，去除嗔恚之心，恭敬對待十方世界的人，像奴僕侍奉大夫一樣；第三，樂於學習佛經，不為外道那樣只為自己謀利；第四，嚴守戒律，不說別人的壞話，不讒言陷害他人，對於沒有聽聞過的佛經，不限制佛的智慧，而是隨喜他人所喜愛的佛經，各自都能聽聞得到；這是菩薩的四種行為。

菩薩有四種行為，內心不應彎曲，應當遠離。這四種行為是什麼呢？第一，對佛法猶豫不決；第二，自高自大，嗔恚，頑固不化，用這些對待他人；第三，貪婪嫉妒，阿諛奉承；第四，說菩薩的短處；這是四種菩薩應當遠離的行為。

菩薩有四種行為，應當正直誠實。這四種行為是什麼呢？第一，自己有了過錯不隱瞞，自己懺悔，想要消除罪過；第二，真實不虛，即使失去生命、國家、財產，也不說兩舌；第三，即使遇到災禍，被人無端謾罵、輕視、毆打、囚禁，也要自我反省，這是前世的惡業所致；第四，沒有怨恨，沒有嗔恚，堅信因果；這是菩薩的四種正直誠實的行為。

菩薩有四種難以調伏的行為。這四種行為是什麼呢？第一，學習佛經時自以為是，不遵循老師的教導；第二，接受了教誨卻不實行，對老師不慈愛孝順；第三，把比丘僧團所信奉的教義，隨意告訴他人；第四，不尊敬已經成就的菩薩；這是菩薩的四種難以調伏的行為。

菩薩有四種容易調伏的行為。這四種行為是什麼呢？第一，聽聞佛法時，隨順教導，不違背，聽聞時只取其法義，不追求華麗的辭藻；第二，應當恭敬老師，不阿諛奉承；第三，飲食知足，持戒，禪定如法；第四，見到已經成就的菩薩，以善心對待，身口意都如此，也希望自己能達到他們那樣的境界。

【English Translation】 English version: The heretics have four behaviors: first, they only think of themselves receiving offerings and do not want others to receive them; second, they hate Bodhisattvas and even slander each other; third, when people come to hear the Buddhist scriptures, they arbitrarily stop them, causing them to be cut off; these are the four behaviors of heretics.

Bodhisattvas have four behaviors, and they do not interrupt their seeking of the Dharma and what they seek. What are these four behaviors? First, they only seek good Dharma, such as the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), the Bodhisattva Vairochana Sutra (scriptures on the practice of Bodhisattvas), and all the teachings of the Buddha; second, they remove the mind of anger, and treat people in the ten directions with respect, like a servant serving a high official; third, they are happy to learn the scriptures, not like heretics who only seek personal gain; fourth, they strictly observe the precepts, do not speak ill of others, do not slander or frame others, and for scriptures they have not heard, they do not limit the wisdom of the Buddha, but rejoice in the scriptures that others like, so that everyone can hear them; these are the four behaviors of Bodhisattvas.

Bodhisattvas have four behaviors, their hearts should not be crooked, and they should stay away from them. What are these four behaviors? First, hesitating about the Dharma; second, being arrogant, angry, stubborn, and using these to treat others; third, being greedy, jealous, and flattering; fourth, speaking of the shortcomings of Bodhisattvas; these are the four behaviors that Bodhisattvas should stay away from.

Bodhisattvas have four behaviors, they should be upright and honest. What are these four behaviors? First, if they have faults, they do not hide them, they repent themselves, and want to eliminate their sins; second, they are truthful, and even if they lose their lives, country, or property, they do not speak with a double tongue; third, even if they encounter disasters, are unreasonably scolded, despised, beaten, or imprisoned, they should reflect on themselves, that this is caused by the evil karma of their past lives; fourth, they have no resentment, no anger, and believe in cause and effect; these are the four upright and honest behaviors of Bodhisattvas.

Bodhisattvas have four behaviors that are difficult to tame. What are these four behaviors? First, when learning the scriptures, they are self-righteous and do not follow the teacher's teachings; second, they do not practice what they have been taught, and are not kind and filial to their teachers; third, they casually tell others the doctrines that the Sangha believes in; fourth, they do not respect Bodhisattvas who have already achieved enlightenment; these are the four behaviors of Bodhisattvas that are difficult to tame.

Bodhisattvas have four behaviors that are easy to tame. What are these four behaviors? First, when hearing the Dharma, they follow the teachings and do not violate them, and when hearing, they only take the meaning of the Dharma, not pursuing flowery language; second, they should respect their teachers and not flatter them; third, they are content with food, observe the precepts, and practice meditation according to the Dharma; fourth, when they see Bodhisattvas who have already achieved enlightenment, they treat them with a good heart, and their body, mouth, and mind are the same, and they also hope to reach their level.

功德；是為四。

「菩薩有四事得其過。何謂四事？一者本不相習不當妄信；二者佛有深法不當妄教人，是為大過；三者人有喜菩薩道者，反教人羅漢道，是為大過；四者于比丘僧中，佈施心不等與者，是為大過；是為四。

「菩薩有四事，得菩薩道。何謂四事？一者等心於十方人，二者佈施等心於十方人，三者所作為等心於十方人，四者說經等心於十方人；是為四。

「菩薩有四事，矯稱為菩薩。何謂四事？一者依經得生活，二者但欲聲名不索佛道，三者但欲自安不念苦人，四者但口多說不欲度餘人；是為四。

「菩薩有四事，成其功德。何謂四事？一者信虛空，二者所作惡信當悔，三者心念萬物皆非我所，四者極大慈於十方人；是為四。

「菩薩有四惡知識。何謂四？一者教人為羅漢道滅意；二者教人為辟支佛道，自守無為；三者喜教人為教道；四者人求有學經者，持財物誘恤，不肯教人；是為四。

「菩薩有四善知識。何等為四？一者人所求索不逆也，用是故成佛道；二者經師，是為善知識，多聞經故；三者勸樂使人發意求佛，成於功德；四者佛天中天，是善知識，具足諸佛法故；是為四。

「菩薩有四珍寶。何謂為四？一者見佛已悉供養無二意；二者六波羅蜜法

【現代漢語翻譯】現代漢語譯本功德；這就是四種情況。『菩薩有四種行為會犯過錯。哪四種行為呢？第一，對於不熟悉的事物不應該輕易相信；第二，佛陀有深奧的教法，不應該隨意教導他人，這是很大的過錯；第三，有人喜歡菩薩道，反而教導他們羅漢道，這是很大的過錯；第四，在比丘僧團中，佈施時心不平等，有所偏袒，這是很大的過錯；這就是四種過錯。『菩薩有四種行為，可以獲得菩薩道。哪四種行為呢？第一，以平等心對待十方眾生；第二，以平等心佈施給十方眾生；第三，所作所為都以平等心對待十方眾生；第四，講經說法時以平等心對待十方眾生；這就是四種行為。『菩薩有四種行為，是假稱為菩薩。哪四種行為呢？第一，依靠佛經來維持生計；第二，只追求名聲而不追求佛道；第三，只求自己安樂而不顧念受苦的人；第四，只是口頭上多說而不願意度化他人；這就是四種行為。『菩薩有四種行為，可以成就功德。哪四種行為呢？第一，相信虛空的存在；第二，所作的惡行相信應當懺悔；第三，心中認為萬物都不是我所擁有的；第四，對十方眾生懷有極大的慈悲心；這就是四種行為。『菩薩有四種惡知識。哪四種呢？第一，教導他人修羅漢道，使其斷滅求道之心；第二，教導他人修辟支佛道，使其自守無為；第三，喜歡教導他人修習教道；第四，有人尋求有學佛法，卻用財物引誘，而不肯教導他人；這就是四種惡知識。『菩薩有四種善知識。哪四種呢？第一，對於他人的求索不拒絕，因此成就佛道；第二，經師是善知識，因為他們博聞強記佛經；第三，勸導他人發心求佛，成就功德；第四，佛陀是天中之天，是善知識，因為他具足諸佛的教法；這就是四種善知識。『菩薩有四種珍寶。哪四種呢？第一，見到佛陀后，一心一意地供養，沒有二心；第二，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的教法

【English Translation】 English version Merit; these are the four. 'A Bodhisattva has four things by which they incur faults. What are the four things? First, one should not blindly believe in things one is not familiar with; second, the Buddha has profound teachings, one should not recklessly teach them to others, this is a great fault; third, if someone is fond of the Bodhisattva path, one should not teach them the Arhat path instead, this is a great fault; fourth, among the Bhikkhu Sangha, when giving alms, one's heart is not equal, showing favoritism, this is a great fault; these are the four faults.' 'A Bodhisattva has four things by which they attain the Bodhisattva path. What are the four things? First, to treat all beings in the ten directions with an equal heart; second, to give alms to all beings in the ten directions with an equal heart; third, in all actions, to treat all beings in the ten directions with an equal heart; fourth, when expounding the Dharma, to treat all beings in the ten directions with an equal heart; these are the four things.' 'A Bodhisattva has four things by which they falsely claim to be a Bodhisattva. What are the four things? First, to rely on the scriptures for livelihood; second, to only seek fame and not the Buddha path; third, to only seek one's own comfort and not think of those who suffer; fourth, to only talk much but not wish to liberate others; these are the four things.' 'A Bodhisattva has four things by which they accomplish merit. What are the four things? First, to believe in the existence of emptiness; second, to believe that one should repent for the evil deeds one has done; third, to think in one's heart that all things are not one's own; fourth, to have great compassion for all beings in the ten directions; these are the four things.' 'A Bodhisattva has four evil teachers. What are the four? First, to teach others to practice the Arhat path, causing them to extinguish their aspiration for the path; second, to teach others to practice the Pratyekabuddha path, causing them to guard themselves in inaction; third, to like to teach others to practice the teaching path; fourth, if someone seeks to learn the Dharma, one uses wealth to entice them, but refuses to teach them; these are the four evil teachers.' 'A Bodhisattva has four good teachers. What are the four? First, to not refuse the requests of others, thus accomplishing the Buddha path; second, a teacher of scriptures is a good teacher, because they are learned in the scriptures; third, to encourage others to aspire to seek Buddhahood, thus accomplishing merit; fourth, the Buddha, the Lord of Gods, is a good teacher, because he is complete in all the teachings of the Buddhas; these are the four good teachers.' 'A Bodhisattva has four treasures. What are the four? First, upon seeing the Buddha, to offer with a single mind, without a second thought; second, the teachings of the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom)

悉聞；三者常凈心向師；四者止於愛慾，常止空閑處；是為四。

「菩薩有四事出于魔界。何謂為四？一者不捨菩薩心；二者無有瞋恚心向於十方人，大如毛髮；三者悉學外余道；四者恭敬于諸菩薩；是為四。

「菩薩有四事，得功德不可復計。何謂為四？一者持法施與人，不希望欲有所得；二者人有犯戒者，當慈哀之；三者多教人為菩薩道；四者有下賤人來毀辱菩薩，悉當忍之；是為四。」

佛語迦葉言：「不用字為字菩薩也，隨法行、隨法立用，是故字菩薩。菩薩，凡有三十二事。何謂三十二事？安隱慈心；於人自念智慮；少去自用不高自滀；堅住不動；還所與親厚；乃至般泥洹，善知識惡知識等心無有異；所作為不懈怠；常和暢向於十方人不中斷；等心悉遍至；不斷慈心；索諸經法不忘；于經法中無有飽時；所有惡不覆藏皆發露；他人有短不念其短惡；諸福功德悉究竟；索所施與；但發心索佛耳，一切不索；有所生心向十方人不適有所憎；無思想之禪；不願于其中也；漚和拘舍羅護于智慧；四事雜佈施；不樂於外事；不喜于小道；心喜于大道；離於惡知識；習善知識；以五旬自娛樂；譬如月初生時稍稍增益，于智慧稍稍如是；不墮非法；所語無異；所說諦者恭敬。」

佛言：「如是，

【現代漢語翻譯】現代漢語譯本聽聞；三是常以清凈心對待師長；四是止息愛慾，常居於空閑之處；這就是四種修行。

『菩薩有四種方法可以脫離魔界。哪四種呢？一是永不捨棄菩薩之心；二是對十方眾人不生嗔恨之心，哪怕像毛髮般微小；三是學習其他外道的方法；四是恭敬諸位菩薩；這就是四種方法。

『菩薩有四種行為，可以獲得無法估量的功德。哪四種呢？一是將佛法佈施給他人，不希望從中獲得任何回報；二是當有人犯戒時，應當慈悲憐憫他們；三是多多教導他人走上菩薩道；四是當有人來譭謗侮辱菩薩時，應當全部忍受；這就是四種行為。』

佛對迦葉說：『不執著于文字的菩薩才是真正的菩薩，隨順佛法而行，隨順佛法而立，所以稱為文字菩薩。菩薩，總共有三十二種修行。哪三十二種呢？安穩的慈悲心；對他人常懷念智慮；減少自我主張，不自高自大；堅定不動搖；回報親近之人；乃至到涅槃，對善知識和惡知識都平等對待，沒有分別；所作所為不懈怠；常常和睦地對待十方眾人，不間斷；平等心遍及一切；不間斷慈悲心；尋求佛經教法不忘失；對於佛經教法沒有滿足的時候；所有惡行不隱瞞，全部發露；不記念他人的缺點和惡行；所有福德功德都達到究竟；尋求佈施的機會；只發心尋求佛道，不求其他；對十方眾生不生憎恨之心；不執著于禪定中的思想；不貪求禪定；以智慧護持善巧方便；四種佈施兼顧；不樂於外在的事物；不喜好小乘道；內心歡喜大乘道；遠離惡知識；親近善知識；以五種禪定自娛；譬如新月初生時逐漸增長，智慧也逐漸如此增長；不墮入非法；所說的話沒有虛妄；對說真理的人恭敬。』

佛說：『正是這樣。』

【English Translation】 English version Having heard; third, always with a pure heart towards the teacher; fourth, ceasing from desire, always dwelling in secluded places; these are the four.

'Bodhisattvas have four ways to escape the realm of demons. What are the four? First, never abandoning the Bodhi mind; second, having no anger towards people in the ten directions, not even as small as a hair; third, learning the ways of other external paths; fourth, respecting all Bodhisattvas; these are the four.

'Bodhisattvas have four actions that gain immeasurable merit. What are the four? First, giving the Dharma to others without expecting anything in return; second, when someone breaks the precepts, one should have compassion for them; third, teaching many people to walk the Bodhisattva path; fourth, when someone comes to slander and insult the Bodhisattva, one should endure it all; these are the four actions.'

The Buddha said to Kasyapa, 'A Bodhisattva who does not cling to words is a true Bodhisattva, one who acts in accordance with the Dharma, and stands in accordance with the Dharma, therefore is called a word Bodhisattva. Bodhisattvas, in general, have thirty-two practices. What are the thirty-two? A peaceful and compassionate heart; always thinking of others with wisdom and consideration; reducing self-assertion, not being arrogant; being firm and unwavering; repaying those who are close; even until Nirvana, treating good and bad teachers equally, without discrimination; not being lazy in one's actions; always being harmonious towards people in the ten directions, without interruption; having an equal mind that pervades all; not interrupting compassion; seeking the teachings of the scriptures without forgetting; never being satisfied with the teachings of the scriptures; not concealing any evil deeds, but revealing them all; not remembering the faults and evils of others; all merits and virtues are brought to completion; seeking opportunities to give; only aspiring to seek the Buddha path, not seeking anything else; not having hatred towards beings in the ten directions; not clinging to thoughts in meditation; not craving meditation; protecting wisdom with skillful means; practicing the four kinds of giving; not being fond of external things; not liking the small vehicle; being happy with the great vehicle; staying away from bad teachers; associating with good teachers; enjoying oneself with the five meditations; just as the new moon gradually increases when it first appears, wisdom also gradually increases in this way; not falling into illegality; one's words are not false; respecting those who speak the truth.'

The Buddha said, 'It is so.'

迦葉！三十二事，是故名為菩薩。」

佛言迦葉：「譬如地，一切人隨其所種，其地亦不置人也；如是發意菩薩，自致乃成佛，饒益十方人，亦適無所置也。迦葉！譬如春夏溫暖，所種成熟；菩薩智慧成熟十方人，功德如是。譬如水，百穀草木皆因水茂盛；菩薩如是，發心諸經法悉從中生。譬如風，悉成諸佛國土；菩薩如是，漚和拘舍羅悉成諸佛經。譬如日，無所不照天下皆見其明；菩薩如是，智慧光明悉照十方人，經道之明。譬如月初生時日日增益；菩薩如是，精進具足於功德。譬如師子，獨行獨步無所畏；菩薩如是，被戒德之鎧，獨行獨步無所畏。譬如草木，雖無上枝下根由復生；菩薩如是，雖斷三處，極大慈續見世間。譬如萬川四流皆歸於海，合為一味；菩薩如是，持若干種行合會功德，持用成愿一味，入薩蕓若中。譬如須彌山，忉利住其上；菩薩如是，發心成薩蕓若。譬如樹蔭卻雨；菩薩如是，持極大慈雨于經道。譬如國王得傍臣共治，則好漚和拘舍羅；如是菩薩，所作為如佛。譬如天晴欲索雨不能得也；菩薩如是，不學經道，豫知不高明也。譬如遮迦越羅王之所處，自然後七寶自然來生；菩薩如是，初生薩蕓若意，然後自然生三十七品經。譬如更治摩尼珠，其價增倍多所饒益；師成一人為菩薩道，眾

【現代漢語翻譯】現代漢語譯本：佛陀對迦葉說：『迦葉！有三十二件事，因此被稱為菩薩。』佛陀告訴迦葉：『譬如土地，所有的人都根據自己所種的而收穫，土地不會偏袒任何人；同樣，發菩提心的菩薩，自己修行最終成佛，利益十方眾生，也不會有所偏袒。迦葉！譬如春夏溫暖，所種的作物得以成熟；菩薩的智慧成熟，能使十方眾生受益，功德也是如此。譬如水，各種穀物草木都因水而茂盛；菩薩也是如此，發起菩提心，各種經法都從中產生。譬如風，能成就諸佛的國土；菩薩也是如此，善巧方便（漚和拘舍羅）能成就諸佛的經典。譬如太陽，無處不照耀，天下都能看到它的光明；菩薩也是如此，智慧的光明能照耀十方眾生，使他們明白經道。譬如新月，每天都在增長；菩薩也是如此，精進修行，具足功德。譬如獅子，獨自行走，無所畏懼；菩薩也是如此，身披戒德的鎧甲，獨自行走，無所畏懼。譬如草木，雖然上枝斷了，下根還在，還能繼續生長；菩薩也是如此，雖然斷除了三處（貪、嗔、癡），但以大慈悲心繼續在世間度化眾生。譬如萬川四流都歸於大海，匯合成一種味道；菩薩也是如此，持守各種修行，彙集功德，用以成就願望，最終進入一切智（薩蕓若）的境界。譬如須彌山，忉利天（忉利，三十三天）住在其上；菩薩也是如此，發起菩提心，最終成就一切智。譬如樹蔭可以遮擋雨水；菩薩也是如此，以大慈悲心降下經道的甘露。譬如國王有大臣輔佐，就能善於運用善巧方便；菩薩也是如此，所作所為都像佛一樣。譬如天晴時想求雨是求不到的；菩薩也是如此，不學習經道，就不能預知高深的道理。譬如轉輪聖王所居住的地方，自然會有七寶出現；菩薩也是如此，初發一切智之心，自然會產生三十七道品（三十七品經）。譬如重新打磨摩尼寶珠，它的價值會增加很多，能利益更多的人；教導一個人修行菩薩道，眾人也會因此受益。』

【English Translation】 English version: The Buddha said to Kasyapa, 'Kasyapa! There are thirty-two things, therefore they are called Bodhisattvas.' The Buddha told Kasyapa: 'For example, the earth, all people harvest according to what they sow, and the earth does not favor anyone; likewise, a Bodhisattva who has generated the aspiration for enlightenment, cultivates himself and ultimately becomes a Buddha, benefiting all beings in the ten directions, without any partiality. Kasyapa! For example, in the warmth of spring and summer, what is sown matures; the wisdom of a Bodhisattva matures, benefiting all beings in the ten directions, and his merits are like this. For example, water, all grains and plants flourish because of water; a Bodhisattva is also like this, when he generates the aspiration for enlightenment, all the sutras and teachings arise from it. For example, the wind, it can complete the Buddha lands; a Bodhisattva is also like this, skillful means (Upaya Kausalya) can complete the Buddha's teachings. For example, the sun, it shines everywhere, and the world can see its light; a Bodhisattva is also like this, the light of wisdom can illuminate all beings in the ten directions, enabling them to understand the path of the teachings. For example, the new moon, it increases day by day; a Bodhisattva is also like this, he cultivates diligently and is complete in merits. For example, a lion, it walks alone, without fear; a Bodhisattva is also like this, he wears the armor of precepts and virtues, walks alone, without fear. For example, plants, although the upper branches are broken, the lower roots remain, and they can continue to grow; a Bodhisattva is also like this, although he has cut off the three poisons (greed, hatred, and delusion), he continues to guide beings in the world with great compassion. For example, all the rivers and streams flow into the sea, merging into one taste; a Bodhisattva is also like this, he upholds various practices, gathers merits, uses them to fulfill his vows, and ultimately enters the realm of omniscience (Sarvajna). For example, Mount Sumeru, the Trayastrimsa Heaven (Trayastrimsa, the Thirty-three Heavens) dwells on it; a Bodhisattva is also like this, when he generates the aspiration for enlightenment, he ultimately achieves omniscience. For example, the shade of a tree can shelter from the rain; a Bodhisattva is also like this, he bestows the nectar of the teachings with great compassion. For example, a king who has ministers to assist him can be skillful in using skillful means; a Bodhisattva is also like this, his actions are like those of a Buddha. For example, when the sky is clear, one cannot ask for rain; a Bodhisattva is also like this, if he does not study the teachings, he cannot foresee profound truths. For example, in the place where a Chakravartin King resides, seven treasures will naturally appear; a Bodhisattva is also like this, when he first generates the mind of omniscience, the thirty-seven factors of enlightenment (thirty-seven Bodhipaksika dharmas) will naturally arise. For example, when a Mani jewel is re-polished, its value will increase greatly, and it can benefit more people; teaching one person to practice the Bodhisattva path will also benefit many people.'

阿羅漢辟支佛皆依用得度。譬如毒藥在人手中不害傷人；菩薩雖在愛慾中，持智慧不入惡道。譬如郡國多積糞壤，有益稻田菜園；菩薩雖在愛慾中，益於天上天下。」

佛語迦葉：「若有菩薩欲學極大珍寶之積遺日羅經，當隨是經本法精進。何等為本法？無法、無我、無人、無壽、無常、無色、無痛癢、無思想、無生死識，是為法本根。有常在一邊，無常在一邊，有常無常適在其中，無色、無見、無識，是故為中之智黠本也。譬如大地為一界，復一佛界，兩界之際中，無色、無見無識、無我無識、無所入、無所語，是為智黠本也。心為一邊，無心為一邊，設無心無識、無我無識，是為中間之本。諸佛經法等無有異，有德無德、內事外事、有世間無世間、為度者未度者、脫愛慾未脫愛慾。泥洹等無有異，有在一邊，無有在一邊，有無有適在中間，是為智黠中本也。」

佛語迦葉：「我為汝曹說法。從生至死身所出生，苦癡在一邊，黠在一邊，無癡無黠適在中間，是為智黠中間之本。」

佛語迦葉：「空不作法，法本無空無相不作法，法本無相無愿不作法，法本無愿無死生不作法，法本無死生，死生無出生、無滅無處所。無形不作法，法本無形當隨是本法，是為中間。視本法不自分別解身為空也，空棄

【現代漢語翻譯】現代漢語譯本：阿羅漢（Arhat，已證悟的聖者）和辟支佛（Pratyekabuddha，獨覺者）都依靠修行而得解脫。例如，毒藥在人手中不會傷害人；菩薩（Bodhisattva，發願成佛的修行者）雖然身處愛慾之中，但因持有智慧，不會墮入惡道。又如，郡國中堆積的糞土，對稻田菜園有益；菩薩雖然身處愛慾之中，卻能利益天上天下。佛陀對迦葉（Kasyapa，佛陀的弟子）說：『如果有菩薩想要學習極其珍貴的《積遺日羅經》，應當遵循此經的根本法門精進修行。什麼是根本法門呢？就是無有法、無我、無人、無壽、無常、無色、無痛癢、無思想、無生死識，這就是法的根本。有常在一邊，無常在一邊，有常無常適在其中；無色、無見、無識，因此這是中道的智慧根本。例如，大地為一個界，又一個佛界，兩界之間，無色、無見、無識、無我無識、無所入、無所語，這就是智慧的根本。心為一邊，無心為一邊，假設無心無識、無我無識，這就是中間的根本。諸佛的經法等沒有差異，有德無德、內事外事、有世間無世間、為度者未度者、脫愛慾未脫愛慾，涅槃（Nirvana，解脫）等也沒有差異。有在一邊，無在一邊，有無適在中間，這就是中道的智慧根本。』佛陀對迦葉說：『我為你們說法。從生到死，身體所產生的，苦和癡在一邊，智慧在一邊，無癡無智適在中間，這就是中道的智慧根本。』佛陀對迦葉說：『空不造作法，法的根本無空無相不造作法，法的根本無相無愿不造作法，法的根本無愿無生死不造作法，法的根本無生死，生死無出生、無滅無處所。無形不造作法，法的根本無形，應當遵循這個根本法，這就是中間。觀察根本法，不分別，理解身體是空，空棄。』

【English Translation】 English version: Both Arhats (enlightened saints) and Pratyekabuddhas (solitary realizers) attain liberation through practice. For example, poison in a person's hand does not harm them; a Bodhisattva (a practitioner who aspires to Buddhahood), though amidst desires, does not fall into evil paths because they possess wisdom. Similarly, just as accumulated manure in a country benefits rice fields and vegetable gardens, a Bodhisattva, though amidst desires, benefits both heaven and earth. The Buddha said to Kasyapa (a disciple of the Buddha): 'If a Bodhisattva wishes to learn the extremely precious 'Accumulated Remains of the Sun Sutra,' they should diligently practice according to the fundamental teachings of this sutra. What are the fundamental teachings? They are the absence of dharma, self, person, lifespan, permanence, form, sensation, thought, and consciousness of birth and death. This is the root of dharma. Permanence is on one side, impermanence is on the other, and the state of both permanence and impermanence is in between; without form, without seeing, without consciousness, therefore this is the root of wisdom in the middle way. For example, the earth is one realm, and another is the Buddha realm. Between these two realms, there is no form, no seeing, no consciousness, no self, no consciousness, nothing to enter, and nothing to say. This is the root of wisdom. The mind is on one side, and the absence of mind is on the other. If there is no mind, no consciousness, no self, no consciousness, this is the root of the middle way. The sutras and teachings of all Buddhas are not different, whether there is virtue or not, whether it is internal or external, whether it is worldly or not, whether one is liberated or not, whether one is free from desire or not. Nirvana (liberation) is also not different. Existence is on one side, non-existence is on the other, and the state of both existence and non-existence is in between. This is the root of wisdom in the middle way.' The Buddha said to Kasyapa: 'I am teaching you the dharma. From birth to death, what arises from the body, suffering and ignorance are on one side, and wisdom is on the other. The absence of both ignorance and wisdom is in between. This is the root of wisdom in the middle way.' The Buddha said to Kasyapa: 'Emptiness does not create dharma, the root of dharma is without emptiness and without form, and does not create dharma. The root of dharma is without form and without desire, and does not create dharma. The root of dharma is without desire and without birth and death, and does not create dharma. The root of dharma is without birth and death, and birth and death have no arising, no cessation, and no place. Formlessness does not create dharma, the root of dharma is formless, and one should follow this root dharma, which is the middle way. Observing the root dharma, without discrimination, understanding that the body is empty, and abandoning emptiness.'

空中之空，本自空、甫當來空、現在空。」

佛語迦葉：「人寧著癡大如須彌山，呼為有其過不足言耳；人有著空言有空，其過甚大。若有著癡者，曉空得脫；著空者不得脫。」

佛語迦葉言：「譬如人病，得良醫與藥，藥入腹中不行。于迦葉意云何？是人能愈不？」

迦葉報言：「大難。」

佛言：「外余道曉空得脫，著空不得脫，譬如人畏於虛空，啼哭教人卻去虛空。」佛語迦葉：「是人寧卻虛空不？」

迦葉言：「不可卻也。」

佛言：「如是迦葉！若沙門婆羅門畏於虛空，其人亦空語復畏空，是人為狂，無有異。」

佛語迦葉言：「譬如畫師自畫鬼神像，還自復恐怖。譬如人未得道者，如是色聲香味，坐是墮死生中不曉法。譬如木中火出還自燒木，從觀得黠自燒身。譬如幻師化作人，還自取幻師啖，如是色聲香味對從中出，念啖空啖無他奇。」

佛語迦葉：「譬如燈炷之明，不自念言我當逐冥去冥也，然燈炷照，不知冥所去處。如是，智黠不念我當去愚癡得智黠，不知愚癡所去處也。是智黠無所從來，亦無有持來者，是燈炷明是冥，空不可得持也。是智黠、是癡，兩者俱空，無所持也。譬如大舍小舍，百歲若千歲，未嘗于其中然燈火也，卻後各于中然燈火

{ "translations": [ "現代漢語譯本", "『空中之空』，是指其本性為空，未來也是空，現在也是空。", "佛陀對迦葉（Kasyapa，佛陀的十大弟子之一）說：『人執著于愚癡，如同須彌山（Sumeru，佛教宇宙觀中的中心山）般巨大，稱其為有，其過失還不足以言說；人執著于空，說空是真實存在的，其過失就更大了。如果執著于愚癡的人，瞭解空性就能解脫；而執著于空性的人，卻無法解脫。』", "佛陀對迦葉說：『譬如一個人得了病，得到良醫給予的藥物，但藥物進入腹中卻不起作用。迦葉，你認為這個人能痊癒嗎？』", "迦葉回答說：『很難痊癒。』", "佛陀說：『外道（指佛教以外的其他宗教或哲學）瞭解空性可以解脫，但執著于空性卻不能解脫，就像一個人害怕虛空，哭喊著叫人把虛空趕走。』佛陀問迦葉：『這個人能把虛空趕走嗎？』", "迦葉回答說：『不可能趕走。』", "佛陀說：『就像這樣，迦葉！如果沙門（Sramana，佛教出家修行者）或婆羅門（Brahmana，古印度祭司階層）害怕虛空，他們口中說著空，卻又害怕空，這種人是瘋了，和瘋子沒什麼兩樣。』", "佛陀對迦葉說：『譬如一個畫師自己畫鬼神像，反而自己感到恐懼。又譬如一個沒有得道的人，被色、聲、香、味所迷惑，因此在生死輪迴中沉淪，不明白佛法。又譬如木頭中生出火，反而燒燬木頭，從觀察中得到智慧，反而燒燬自身。又譬如幻術師變出一個人，反而被自己變出的人吃掉，就像這樣，色、聲、香、味等對境從中產生，執著于空，執著于無，並沒有什麼特別之處。』", "佛陀對迦葉說：『譬如燈芯的光明，不會自己想說我要驅逐黑暗，但燈芯照亮時，卻不知道黑暗去了哪裡。就像這樣，智慧不會想說我要去除愚癡而得到智慧，卻不知道愚癡去了哪裡。智慧無所從來，也沒有人能帶來智慧，燈芯的光明照亮黑暗，空性是無法被執取的。智慧和愚癡，兩者都是空性的，沒有什麼可以執取的。譬如大房子和小房子，一百年或一千年，都沒有在其中點燃燈火，之後各自在其中點燃燈火。" ], "english_translations": [ "English version", "'Emptiness of emptiness' refers to its inherent nature being empty, the future being empty, and the present being empty.", "The Buddha said to Kasyapa (one of the ten great disciples of the Buddha): 'A person clinging to ignorance, as vast as Mount Sumeru (the central mountain in Buddhist cosmology), and calling it existent, their fault is beyond words; a person clinging to emptiness, saying emptiness is real, their fault is even greater. If a person clinging to ignorance understands emptiness, they can be liberated; but a person clinging to emptiness cannot be liberated.'", "The Buddha said to Kasyapa: 'For example, a person gets sick, receives medicine from a good doctor, but the medicine does not work after entering the stomach. Kasyapa, what do you think? Can this person be cured?'", "Kasyapa replied: 'It is very difficult.'", "The Buddha said: 'Those of other paths (referring to religions or philosophies other than Buddhism) who understand emptiness can be liberated, but those who cling to emptiness cannot be liberated, just like a person who is afraid of empty space, crying and telling people to drive away the empty space.' The Buddha asked Kasyapa: 'Can this person drive away the empty space?'", "Kasyapa replied: 'It is impossible to drive it away.'", "The Buddha said: 'Just like that, Kasyapa! If a Sramana (a Buddhist renunciate) or a Brahmana (a priest of ancient India) is afraid of empty space, they speak of emptiness, yet they are afraid of emptiness, such a person is mad, no different from a madman.'", "The Buddha said to Kasyapa: 'For example, a painter paints images of ghosts and gods, and then becomes afraid of them himself. Also, for example, a person who has not attained enlightenment is deluded by form, sound, smell, and taste, and thus sinks into the cycle of birth and death, not understanding the Dharma. Also, for example, fire arises from wood and burns the wood itself, from observation one gains wisdom, and then burns oneself. Also, for example, a magician conjures a person, and then is eaten by the person he conjured, just like that, the objects of form, sound, smell, and taste arise from within, clinging to emptiness, clinging to non-existence, there is nothing special about it.'", "The Buddha said to Kasyapa: 'For example, the light of a lamp wick does not think, "I will drive away the darkness," but when the lamp wick shines, it does not know where the darkness has gone. Just like that, wisdom does not think, "I will remove ignorance and gain wisdom," but it does not know where ignorance has gone. Wisdom does not come from anywhere, nor can anyone bring wisdom, the light of the lamp wick illuminates the darkness, emptiness cannot be grasped. Wisdom and ignorance, both are empty, there is nothing to grasp. For example, in a large house or a small house, for a hundred years or a thousand years, no lamp has been lit, and then later, each lights a lamp in it.'" ] }

。迦葉！于迦葉意云何？是冥在中千歲，若我豪強不出。」

迦葉白佛言：「不也。冥雖久在中，見火明，不敢當即去。」

佛言：「如是迦葉！菩薩數千巨億萬劫，在愛慾中為欲所覆，聞佛經一反念善，罪即消盡。燈炷明者，于佛法中智黠明是也，冥愛慾即為消盡。譬如虛空中不生谷實也，地種乃生谷實耳；如是泥洹中不生菩薩也，糞治其地谷種潤澤生，于愛慾中生菩薩。」

佛語迦葉：「譬如曠野之中若山上，不生蓮華及優缽華也；菩薩不于眾阿羅漢、辟支佛法中出也。譬如大陂水污泥之中，生蓮華優缽華也；從愛慾中生菩薩法。譬如四大海停住；菩薩於三界功德中，潤澤成菩薩道。譬如蠹魚食芥子空；羅漢、辟支佛智爾所耳。譬如麻油，破一發作百分，持一分揾油麻中，為出幾所渧，羅漢辟支佛智如是；如十方空所至，菩薩曉佛智如是。譬如遮迦越羅有千子，無有一子應遮迦越羅相也，雖有爾所子，不在子計中也；有羅漢數千巨億萬人，不在佛計中，無一菩薩，佛雖有爾所羅漢，不具足為佛子也。譬如遮迦越羅正夫人與貧窮人共交通，從中生子。」佛語迦葉：「是寧應為遮迦越羅子不乎？」

迦葉報佛言：「不也。」

佛言：「如是迦葉！雖有羅漢從法中出，是非佛子也，不類

【現代漢語翻譯】現代漢語譯本：迦葉，你認為如何？如果黑暗在中千世界持續千年，而我（佛）的威光不顯現，會怎樣？」迦葉回答佛說：「不會的。黑暗即使存在很久，一旦見到火光，也會立即消散。」佛說：「是的，迦葉！菩薩即使在愛慾中被覆蓋了無數億劫，一旦聽到佛經，哪怕只是一念向善，罪業也會立即消盡。燈芯的光明，象徵著在佛法中的智慧和明悟，而黑暗的愛慾則會消散。譬如虛空中不會生長谷物，只有在土地上播種才能生長；同樣，涅槃中不會直接產生菩薩，只有在經過愛慾的滋養后，才能產生菩薩。」佛告訴迦葉：「譬如在曠野或山上，不會生長蓮花和優缽羅花（青蓮花）；菩薩也不會從聲聞（阿羅漢）、緣覺（辟支佛）的教法中產生。就像在充滿污泥的大池塘中，才能生長蓮花和優缽羅花；菩薩的修行也是從愛慾中產生的。譬如四大海保持靜止；菩薩在三界的功德中，得到滋養而成就菩薩道。譬如蠹魚吃芥菜籽，只能吃空；聲聞、緣覺的智慧也僅此而已。譬如麻油，將一根頭髮分成一百份，取其中一份蘸上麻油，能滴出幾滴油，聲聞、緣覺的智慧也像這樣；而菩薩的智慧，則像十方虛空一樣廣大，能通曉佛的智慧。譬如轉輪聖王（遮迦越羅）有千個兒子，沒有一個兒子能繼承轉輪聖王的相貌，即使有這麼多兒子，也不算在兒子之列；同樣，即使有無數的聲聞（阿羅漢），也不算在佛的弟子之列，沒有一個菩薩，佛即使有這麼多聲聞，也不能算是具足佛子。譬如轉輪聖王的正夫人與貧窮的人發生關係，從中生下的孩子。」佛問迦葉：「這孩子能算是轉輪聖王的兒子嗎？」迦葉回答佛說：「不能。」佛說：「是的，迦葉！即使有聲聞從佛法中產生，也不是佛的真子，不屬於佛的種類。」

【English Translation】 English version: 'Kāśyapa, what do you think? If darkness were to persist for a thousand years in the middle world, and my (Buddha's) radiance did not appear, what would happen?' Kāśyapa replied to the Buddha, 'It would not. Even if darkness persists for a long time, once it sees the light of fire, it will immediately dissipate.' The Buddha said, 'So it is, Kāśyapa! Even if a Bodhisattva is covered by desires for countless eons, once they hear the Buddha's teachings, even a single thought of goodness will immediately extinguish their sins. The light of the lamp wick symbolizes wisdom and enlightenment in the Buddha's teachings, while the darkness of desires will dissipate. Just as grains do not grow in empty space, but only when sown in the earth; similarly, Bodhisattvas do not directly arise in Nirvana, but only after being nourished by desires can they arise.' The Buddha told Kāśyapa, 'For example, in the wilderness or on a mountain, lotus flowers and utpala flowers (blue lotuses) do not grow; Bodhisattvas also do not arise from the teachings of Śrāvakas (Arhats) and Pratyekabuddhas (Paccekabuddhas). Just as lotus flowers and utpala flowers grow in a large pond filled with mud; the practice of Bodhisattvas also arises from desires. Just as the four great oceans remain still; Bodhisattvas are nourished by the merits of the three realms and achieve the Bodhisattva path. For example, a woodworm eats a mustard seed, only hollowing it out; the wisdom of Śrāvakas and Pratyekabuddhas is also limited to this. For example, with sesame oil, if you divide a hair into a hundred parts, and take one part and dip it in sesame oil, how many drops of oil can be extracted, the wisdom of Śrāvakas and Pratyekabuddhas is like this; while the wisdom of Bodhisattvas is as vast as the ten directions of space, able to understand the Buddha's wisdom. For example, a Wheel-Turning King (Cakravartin) has a thousand sons, but none of them can inherit the appearance of the Wheel-Turning King, even if there are so many sons, they are not counted among the sons; similarly, even if there are countless Śrāvakas (Arhats), they are not counted among the Buddha's disciples, without a Bodhisattva, even if the Buddha has so many Śrāvakas, they cannot be considered complete Buddha's sons. For example, if the Wheel-Turning King's queen has relations with a poor person, and a child is born from this.' The Buddha asked Kāśyapa, 'Can this child be considered the son of the Wheel-Turning King?' Kāśyapa replied to the Buddha, 'No.' The Buddha said, 'So it is, Kāśyapa! Even if Śrāvakas arise from the Buddha's teachings, they are not the true sons of the Buddha, they do not belong to the Buddha's kind.'

菩薩。何以故？菩薩不斷佛法故。譬如遮迦越羅與青衣交通卻後生子，具足成遮迦越羅相，雖從青衣生，由為是遮迦越羅子也。如是，菩薩雖在生死中行力少，會為佛子。譬如遮迦越羅夫人懷軀七日，會當成遮迦越羅相也。諸天皆徹視見腹中胞胎，雖遮迦越羅子多者無遮迦越羅相，諸天言：『由不如供養腹中七日子也。』發意菩薩如是中有為佛道，諸天心念言：『雖有羅漢數千萬億豪尊，不如供養髮意菩薩也。』譬如摩尼珠，有水精大如須彌山，不如一摩尼珠；初發意菩薩眾，阿羅漢辟支佛所不能及也。譬如遮迦越羅有少子，諸小王傍臣皆為作禮；初發意菩薩如是，諸天、釋、梵、世間人、龍、鬼神皆為作禮、譬如大山，諸藥草悉出其巔，亦無有主，隨其有病者與諸病皆愈；菩薩如是持智慧藥，愈十方天下人生死老病悉等心。譬如月初生人皆為作禮，月成滿無有為作禮者；若有信佛者，于佛法中菩薩發意，若有信佛者，多為菩薩作禮者。何以故？從菩薩成佛故。譬如有智者，不捨月為星宿作禮也；高人如是，不捨菩薩為羅漢作禮也。譬如天上天下共治一水精，會不能得摩尼珠也；一切自守持戒禪三昧，智黠羅漢雖眾，不能坐佛樹下，不能作佛也。」

爾時佛語摩訶迦葉菩薩：「學用十方人故菩薩作功德，用十方

{ "translations": [ "現代漢語譯本：菩薩為什麼如此殊勝呢？因為菩薩不捨棄佛法。譬如轉輪聖王（遮迦越羅，擁有統治世界的理想君主）與青衣女子交合後生子，這孩子具備轉輪聖王的相貌，雖然是從青衣女子所生，但仍然是轉輪聖王的兒子。同樣，菩薩雖然在生死輪迴中修行力量還很弱小，但終將成為佛子。譬如轉輪聖王的夫人懷孕七日，就會顯現出轉輪聖王的相貌。諸天都能清楚地看到她腹中的胎兒，即使轉輪聖王的兒子很多，但他們沒有轉輪聖王的相貌，諸天會說：『不如供養腹中七日的胎兒。』初發菩提心的菩薩，在修持佛道的過程中，諸天會想：『即使有數千萬億的羅漢（阿羅漢，已證得解脫的聖者）如此尊貴，也不如供養初發菩提心的菩薩。』譬如摩尼寶珠，即使有像須彌山（佛教中的聖山）那麼大的水晶，也不如一顆摩尼寶珠；初發菩提心的菩薩，是阿羅漢（已證得解脫的聖者）和辟支佛（獨覺者）所不能比擬的。譬如轉輪聖王有一個年幼的兒子，所有的小王和大臣都會向他行禮；初發菩提心的菩薩也是如此，諸天、帝釋（天神之王）、梵天（色界天之主）、世間人、龍、鬼神都會向他行禮。譬如大山，各種藥草都生長在山頂，它們沒有主人，誰有病就用它們來治病，各種疾病都能治癒；菩薩也是如此，持有智慧的藥，平等地醫治十方世界眾生的生老病死。譬如新月剛出現時，人們都會向它行禮，當月亮圓滿時，就沒有人再向它行禮了；如果有人信仰佛法，在佛法中菩薩發菩提心，那麼信仰佛法的人，大多會向菩薩行禮。為什麼呢？因為菩薩最終會成佛。譬如有智慧的人，不會捨棄月亮而去向星星行禮；高尚的人也是如此，不會捨棄菩薩而去向羅漢行禮。譬如天上天下共同治理一塊水晶，最終也無法得到摩尼寶珠；一切自守戒律、禪定、三昧（專注的狀態），即使有眾多智慧高超的羅漢，也不能坐在菩提樹下成佛。」， "這時，佛對摩訶迦葉（佛陀的十大弟子之一）菩薩說：『菩薩爲了利益十方眾生而修功德，爲了利益十方眾生』" ], "english_translations": [ "English version: Bodhisattva. Why is that? Because the Bodhisattva does not abandon the Buddha Dharma. For example, a Chakravartin (a universal monarch) has intercourse with a woman of low birth, and the son born has the characteristics of a Chakravartin. Although born from a woman of low birth, he is still the son of a Chakravartin. Likewise, although a Bodhisattva's practice is weak while in the cycle of birth and death, they will become a Buddha's child. For example, when a Chakravartin's wife is pregnant for seven days, she will manifest the characteristics of a Chakravartin. All the devas (gods) can clearly see the fetus in her womb. Even though there are many sons of the Chakravartin, they do not have the characteristics of a Chakravartin. The devas say, 'It is better to make offerings to the fetus of seven days in the womb.' When a Bodhisattva first generates the aspiration for enlightenment, while on the path to Buddhahood, the devas think, 'Even if there are tens of millions of Arhats (enlightened beings) who are highly honored, it is not as good as making offerings to a Bodhisattva who has just generated the aspiration for enlightenment.' For example, a Mani jewel, even if there is a crystal as large as Mount Sumeru (a sacred mountain in Buddhism), it is not as good as one Mani jewel; a Bodhisattva who has just generated the aspiration for enlightenment is beyond the reach of Arhats and Pratyekabuddhas (solitary realizers). For example, if a Chakravartin has a young son, all the minor kings and ministers will pay homage to him; likewise, when a Bodhisattva first generates the aspiration for enlightenment, all the devas, Shakra (king of the gods), Brahma (creator god), people of the world, dragons, and spirits will pay homage to him. For example, a great mountain, all kinds of medicinal herbs grow on its peak, and they have no owner. Whoever is sick uses them to cure their illness, and all kinds of diseases are cured; likewise, the Bodhisattva holds the medicine of wisdom, and equally cures the birth, old age, sickness, and death of all beings in the ten directions. For example, when the new moon appears, people pay homage to it, but when the moon is full, no one pays homage to it anymore; if someone believes in the Buddha Dharma, and a Bodhisattva generates the aspiration for enlightenment within the Buddha Dharma, then those who believe in the Buddha Dharma will mostly pay homage to the Bodhisattva. Why is that? Because the Bodhisattva will eventually become a Buddha. For example, a wise person will not abandon the moon to pay homage to the stars; a noble person is the same, they will not abandon the Bodhisattva to pay homage to an Arhat. For example, if the heavens and the earth together manage a piece of crystal, they will ultimately not be able to obtain a Mani jewel; even if all self-disciplined, meditative, and samadhi (concentrated state) practicing, wise Arhats are numerous, they cannot sit under the Bodhi tree and become a Buddha.", "At that time, the Buddha said to the Bodhisattva Mahakasyapa (one of the Buddha's ten great disciples), 'Bodhisattvas cultivate merit for the benefit of beings in the ten directions, for the benefit of beings in the ten directions.'" ] }

人故菩薩作功德，不自貢高，菩薩常當教十方人愈其病。何等為愈病？淫者以觀為藥，瞋恚者以等心為藥，癡者以十二因緣為藥；疑不信者以空為藥；欲處色處無色處，若欲覺此者，以無相為藥；是我所非我所，愛慾所念，以無愿為藥。四顛倒各自有藥，何等為各自有藥？一者有常以無常為藥，二者有樂以苦為藥，三者有言是我所以非我所為藥，四者有身以觀為藥。四意止以身心爲念，是為藥；四意斷一切惡悉斷，是為藥；四神足念合會成身以空棄為藥；五根五力不信懈怠念功德為藥；七覺意入法黠是為藥；外道及不信以八道為藥；是為各各分別藥。」

佛語迦葉：「若閻浮利，若醫若醫弟子者，或醫王最尊三千國土滿其中者，或醫王滿其中，雖有乃爾所醫王，不能愈外道及不信者，不知當持何等法藥愈也。菩薩作是念：『不持世間藥愈人病也，當持佛法藥愈人病。』何等為佛法藥？隨其因緣，黠慧中無我無人無壽無命，信空度脫，空無空聞是不恐不懼，持精進推念心，何等心入淫？何等心入瞋怒？何等心入癡？持過去當來今現在心入耶？過去為盡甫當來未至今現在無所住也。」

佛語迦葉言：「心無色無視無見。」

佛語迦葉言：「諸佛亦不見心者，本無所有、無所因也，自作是因緣，自得是死

【現代漢語翻譯】現代漢語譯本：菩薩修行功德，不應自高自大，菩薩應當經常教導十方眾生治癒他們的疾病。什麼是治癒疾病呢？對於淫慾的人，用觀想作為藥；對於嗔恚的人，用平等心作為藥；對於愚癡的人，用十二因緣作為藥；對於疑惑不信的人，用空性作為藥；對於欲界、色界、無色界的執著，如果想要覺悟這些，用無相作為藥；對於『這是我的』和『這不是我的』的執著，以及愛慾的念頭，用無愿作為藥。四種顛倒各自有對應的藥，什麼是各自對應的藥呢？第一種，執著于常，用無常作為藥；第二種，執著於樂，用苦作為藥；第三種，執著于『這是我』和『這不是我』，用非我所作為藥；第四種，執著于身體，用觀想作為藥。四念處以身心爲念，這是藥；四正勤斷除一切惡，這是藥；四神足使念與身合一，以空棄為藥；五根五力，用不信、懈怠、念功德作為藥；七覺支進入法理，這是藥；對於外道和不信的人，用八正道作為藥；這是各自不同的藥。佛對迦葉說：『如果閻浮提（Jambudvipa，指我們所居住的這個世界）有醫生或醫生的弟子，或者有醫王（指醫術高明的醫生）遍佈三千國土，即使有如此多的醫王，也不能治癒外道和不信的人，因為他們不知道應該用什麼法藥來治癒。菩薩應當這樣想：『不應該用世間的藥物來治癒人的疾病，應當用佛法的藥物來治癒人的疾病。』什麼是佛法的藥物呢？隨順因緣，在智慧中認識到無我、無人、無壽、無命，相信空性而得到解脫，對於空性、無空性的說法不恐懼不害怕，保持精進，推究念頭，什麼心會進入淫慾？什麼心會進入嗔怒？什麼心會進入愚癡？是過去、未來、現在的心進入嗎？過去已經過去，未來還沒有到來，現在也沒有停留。』佛對迦葉說：『心沒有顏色，沒有視，沒有見。』佛對迦葉說：『諸佛也看不到心，心本來就沒有任何東西，沒有任何原因，自己造作因緣，自己承受死亡。』

【English Translation】 English version: When Bodhisattvas perform meritorious deeds, they should not be arrogant. Bodhisattvas should always teach beings in the ten directions to cure their illnesses. What is curing illness? For those with lust, contemplation is the medicine; for those with anger, equanimity is the medicine; for those with ignorance, the twelve links of dependent origination are the medicine; for those with doubt and disbelief, emptiness is the medicine; for those attached to the desire realm, the form realm, and the formless realm, if they wish to awaken to these, non-appearance is the medicine; for those attached to 『this is mine』 and 『this is not mine,』 and the thoughts of desire, non-aspiration is the medicine. The four inversions each have their own medicine. What are their respective medicines? First, for those attached to permanence, impermanence is the medicine; second, for those attached to pleasure, suffering is the medicine; third, for those attached to 『this is me』 and 『this is not me,』 non-self is the medicine; fourth, for those attached to the body, contemplation is the medicine. The four foundations of mindfulness, with mindfulness of body and mind, are the medicine; the four right efforts, cutting off all evil, are the medicine; the four bases of psychic power, uniting mindfulness with the body, using emptiness as the medicine; the five roots and five powers, using disbelief, laziness, and mindfulness of merit as the medicine; the seven factors of enlightenment, entering the Dharma with wisdom, are the medicine; for outsiders and those who do not believe, the eightfold path is the medicine; these are the respective medicines. The Buddha said to Kasyapa (迦葉): 『If in Jambudvipa (閻浮利), there are doctors or disciples of doctors, or even if there are medical kings (醫王) filling the three thousand great thousand worlds, even with so many medical kings, they cannot cure outsiders and those who do not believe, because they do not know what Dharma medicine to use to cure them. Bodhisattvas should think like this: 『We should not use worldly medicine to cure people』s illnesses, but should use the Dharma medicine of the Buddha to cure people』s illnesses.』 What is the Dharma medicine of the Buddha? Following the conditions, in wisdom, realize that there is no self, no person, no lifespan, no life, believe in emptiness and attain liberation, not being afraid or fearful of the teachings of emptiness and non-emptiness, maintain diligence, investigate thoughts, what mind enters lust? What mind enters anger? What mind enters ignorance? Does the past, future, or present mind enter? The past has passed, the future has not yet come, and the present has no abiding place.』 The Buddha said to Kasyapa: 『The mind has no color, no sight, no seeing.』 The Buddha said to Kasyapa: 『The Buddhas also do not see the mind, it originally has nothing, no cause, it creates its own conditions, and it experiences its own death.』

生。心遠至而獨行，心譬如流水上生泡沫須臾而滅，心譬如天暴雨卒來無期，愛慾亦如是卒來無期。心譬如飛鳥獼猴不適止一處也，心所因不適止一處也。譬如畫師各各賦彩心各各異，如是隨行所為。譬如王于眾人中為上，心於諸功德中無上。譬如蒼蠅在糞上住自以為凈，心亦如是入愛慾中自以為凈。心譬如怨家，擲人著惡道中無有期也。譬如持灰作城，持無常作有常。譬如持鉤行釣魚得，心持非我所是我所。心譬如賊，所作功德反自辱。譬如坂上上下，心須臾有愛、須臾有憎。心譬如怨家但伺人便，心常欲聞香。譬如畫瓶盛屎，有何他奇心喜味。譬如奴隨大夫使心樂對。譬如飛蛾自投燈火中。」

佛語迦葉：「心索之了不可得，雖不可得是為無有，雖無有因為無所生，雖無所生亦無所出，雖無所出亦無所壞，雖無所壞亦無有死亦無有生，雖無所生無所死本無因緣，死生雖本無因緣無生亦無愿也，雖無愿亦無所持，雖無所持是為羅漢滅，是為羅漢滅無誡禁也。若死生若計所作罪本了無有，是無死生是為羅漢滅，羅漢滅亦無身行無口行無心行，是滅無有異也。何以故？諸經一味故，是滅皆等如虛空，是滅適無所莫，亦無是我所，亦非是我所，是滅諦本無諦，是滅本凈無愛慾之瑕穢也，本滅離本滅，是滅隨次至於泥

【現代漢語翻譯】現代漢語譯本：佛陀說：『心像遠行者一樣，獨自前行；心又像流水上的泡沫，瞬間生滅；心又像天降暴雨，突然而至，沒有預兆；愛慾也像這樣，突然而至，沒有預兆。心又像飛鳥和獼猴，不會在一個地方停留；心所依附的也不會在一個地方停留。又像畫師各自塗抹色彩，心也各有不同，就像這樣，隨著行為而變化。又像國王在眾人中最為尊貴，心在各種功德中也是無上的。又像蒼蠅住在糞便上，自以為乾淨，心也像這樣，沉溺於愛慾中，自以為清凈。心又像仇敵，把人投入惡道中，沒有盡頭。又像用灰土築城，把無常當作有常。又像拿著魚鉤去釣魚，得到魚，心也執著于非我所有的東西，認為是我的。心又像盜賊，所做的功德反而會自我羞辱。又像在山坡上上下，心一會兒產生愛，一會兒產生恨。心又像仇敵，只等待機會加害於人，心總是想聞到香味。又像用畫瓶盛裝糞便，有什麼可奇怪的，心卻喜歡這種味道。又像奴僕跟隨大夫，心也樂於應對。又像飛蛾自己投向燈火之中。』佛陀對迦葉說：『心追索起來是不可得的，雖然不可得，但並不是沒有，雖然沒有，但因為無所生，雖然無所生，也無所出，雖然無所出，也無所壞，雖然無所壞，也沒有死也沒有生，雖然無所生無所死，本來就沒有因緣，死生雖然本來沒有因緣，無生也沒有願望，雖然沒有願望，也沒有所執著，雖然沒有所執著，這就是羅漢的滅盡，這就是羅漢的滅盡，沒有戒律的約束。如果死生和所造的罪本來就沒有，這就是無死無生，這就是羅漢的滅盡，羅漢的滅盡也沒有身行、口行、心行，這種滅盡是沒有差別的。為什麼呢？因為所有經典都是一個味道，這種滅盡都像虛空一樣平等，這種滅盡沒有所缺，也不是我所擁有的，也不是非我所擁有的，這種滅諦本來就沒有諦，這種滅盡本來清凈，沒有愛慾的污垢，本來滅盡，遠離本來的滅盡，這種滅盡依次達到涅槃。』

【English Translation】 English version: The Buddha said: 'The mind is like a traveler going far away, walking alone; the mind is like a bubble on the water, arising and disappearing in an instant; the mind is like a sudden downpour, coming unexpectedly; desire is also like this, coming unexpectedly. The mind is like a flying bird and a monkey, not staying in one place; what the mind clings to also does not stay in one place. It is like painters each applying colors, the minds are each different, just like this, changing with actions. It is like a king being the most honored among the people, the mind is also supreme among all merits. It is like a fly living on dung, thinking itself clean, the mind is also like this, indulging in desire, thinking itself pure. The mind is like an enemy, throwing people into evil paths, without end. It is like building a city with ashes, taking the impermanent as permanent. It is like going fishing with a hook, getting fish, the mind also clings to what is not mine, thinking it is mine. The mind is like a thief, the merits it does will instead bring self-humiliation. It is like going up and down a slope, the mind sometimes has love, sometimes has hate. The mind is like an enemy, only waiting for an opportunity to harm people, the mind always wants to smell fragrance. It is like using a painted bottle to hold feces, what is strange about it, the mind likes this taste. It is like a servant following a high official, the mind is also happy to respond. It is like a moth throwing itself into the fire.' The Buddha said to Kasyapa: 'The mind, when sought, cannot be found, although it cannot be found, it is not that it does not exist, although it does not exist, it is because it is not born from anything, although it is not born from anything, it also does not come from anywhere, although it does not come from anywhere, it also does not perish, although it does not perish, there is also no death and no birth, although there is no birth and no death, there is originally no cause, although birth and death originally have no cause, no birth also has no wish, although there is no wish, there is also nothing to cling to, although there is nothing to cling to, this is the extinction of an Arhat, this is the extinction of an Arhat, without the constraints of precepts. If birth and death and the sins committed originally do not exist, this is no birth and no death, this is the extinction of an Arhat, the extinction of an Arhat also has no bodily action, no verbal action, no mental action, this extinction has no difference. Why? Because all scriptures have one flavor, this extinction is all equal like the void, this extinction has nothing lacking, it is also not what I possess, nor is it what I do not possess, this truth of extinction originally has no truth, this extinction is originally pure, without the defilement of desire, originally extinct, separated from the original extinction, this extinction gradually reaches Nirvana.'

洹，是滅無盡也，本無有生也，是滅安隱用至泥洹，故安隱是滅也。常滅常經無本，是滅好去本無死生。」

佛語迦葉言：「自求身事莫憂外事，后當來世比丘輩，譬如持塊擲狗，狗但逐塊不逐人。當來比丘亦爾，欲于山中空閑之處，常欲得安隱快樂，不肯內自觀身也。如是為不曉色耳鼻舌身，從是何緣得脫乎？從是入城乞丐，若至聚邑，見色聲香味細軟欲得者，便為墮衰于山中，若多少持戒不內觀，死則天上生，從天上來下生世間，從是以後不離三惡道。」

佛語迦葉言：「比丘如狗逐塊，人罵亦復罵之，人撾亦復撾之，不制心者亦如是。譬如調馬師，馬有𨅨遁者，當數數教之久后調好；比丘時時法觀制心調，亦不見其惡如是。譬如人病喉咽痛，舉一身皆為痛；人心繫於是我所非我所，隨外道亦如是。」

佛語迦葉言：「沙門有二事，墮牢獄中：一者言是我所，二者求人慾得供養。沙門復有二事縛。何謂二事？一者學外道，二者多欲積衣被及袈裟缽。沙門復有二事中道斷。何等為二事？一者與白衣厚善，二者見好持戒沙門反憎。沙門復有二事墮垢濁中。何謂二事？一者常念愛慾，二者喜交結知友。沙門復有二事著。何等為二事？自有過不肯悔，反念他人惡。沙門復有二事，墮泥犁中。何等為二事

【現代漢語翻譯】現代漢語譯本：

『洹』（Nirvana），意味著滅盡無餘，本無生起。這是達到涅槃（Nirvana）的安穩之境，所以安穩即是滅盡。常滅常經，沒有根本，這樣的滅盡是美好的，本無生死。佛陀告訴迦葉（Kasyapa）說：『要專注于自身修行，不要憂慮外在的事。未來的比丘們，就像拿著土塊扔狗，狗只會追逐土塊而不會追逐扔土塊的人。未來的比丘也是這樣，想要在山中空閑的地方，常常得到安穩快樂，卻不肯向內觀察自身。像這樣不瞭解色、耳、鼻、舌、身，又怎麼能從中解脫呢？他們從山中出來到城裡乞食，如果到了村落，看到美好的色、聲、香、味、觸，就想要得到，這樣就從山中的修行墮落了。如果他們只是稍微持戒而不向內觀察，死後就會生到天上，從天上下來又會生到世間，從此以後就無法脫離三惡道。』佛陀告訴迦葉說：『比丘就像追逐土塊的狗，別人罵他，他也罵回去；別人打他，他也打回去。不能控制自己心的人也是這樣。就像調馬師，馬有不聽話的，要多次教導才能調好；比丘也要時時用法來觀察，控制自己的心，這樣才能不犯錯。就像人喉嚨痛，全身都會感到疼痛；人心如果執著于『我』和『我所』，就會像外道一樣。』佛陀告訴迦葉說：『沙門（Sramana）有兩件事會使他們墮入牢獄：一是執著于『我所』，二是追求別人的供養。沙門還有兩件事會束縛他們。哪兩件事呢？一是學習外道，二是貪求積聚衣服、被子和袈裟缽。沙門還有兩件事會使他們偏離中道。哪兩件事呢？一是與在家居士過於親近，二是看到持戒精嚴的沙門反而憎恨。沙門還有兩件事會使他們墮入污濁之中。哪兩件事呢？一是常常想著愛慾，二是喜歡結交朋友。沙門還有兩件事會使他們執著。哪兩件事呢？自己有了過錯不肯懺悔，反而想著別人的過錯。沙門還有兩件事會使他們墮入地獄。哪兩件事呢？』

【English Translation】 English version:

'Nirvana (洹)' means the complete cessation, originally without arising. It is the peaceful state of reaching Nirvana, so peace is cessation. Constant cessation, constant passage, without a root, such cessation is good, originally without birth and death. The Buddha said to Kasyapa: 'Focus on your own practice, do not worry about external matters. Future monks will be like someone throwing a clod of earth at a dog; the dog will only chase the clod and not the person who threw it. Future monks will also be like this, wanting to be in a quiet place in the mountains, always seeking peace and happiness, but unwilling to look inward at themselves. If they do not understand form, ear, nose, tongue, and body, how can they be liberated from them? They come out of the mountains to beg for food in the city, and if they go to villages and see beautiful forms, sounds, smells, tastes, and touches, they will want to obtain them, and thus fall from their practice in the mountains. If they only slightly observe the precepts and do not look inward, after death they will be born in the heavens, and from the heavens they will descend to be born in the world, and from then on they will not be able to escape the three evil paths.' The Buddha said to Kasyapa: 'Monks are like dogs chasing clods of earth; if someone scolds them, they scold back; if someone hits them, they hit back. Those who cannot control their minds are also like this. It is like a horse trainer; if a horse is disobedient, it must be taught many times before it is trained well. Monks must also constantly use the Dharma to observe and control their minds, so that they do not make mistakes. It is like a person with a sore throat; the whole body feels pain. If the mind is attached to 'I' and 'mine,' it will be like the external paths.' The Buddha said to Kasyapa: 'There are two things that cause Sramanas (沙門) to fall into prison: one is attachment to 'mine,' and the other is seeking offerings from others. There are also two things that bind Sramanas. What are these two things? One is studying external paths, and the other is greedily accumulating clothes, blankets, and robes. There are also two things that cause Sramanas to deviate from the middle path. What are these two things? One is being too close to lay people, and the other is hating monks who strictly observe the precepts. There are also two things that cause Sramanas to fall into defilement. What are these two things? One is constantly thinking about desire, and the other is liking to make friends. There are also two things that cause Sramanas to be attached. What are these two things? They do not repent of their own faults, but instead think about the faults of others. There are also two things that cause Sramanas to fall into hell. What are these two things?'

？一者誹謗經道，二者毀戒。沙門復有二事。何等為二事？一者都犯戒，二者於法中無所得。沙門復有二事悔。何等為二事？一者不應行強披袈裟；二者身不自持戒，持戒比丘反承事。沙門復有二事病難癒，何等為二事？一者心邪亂，二者人有作菩薩道者止斷。」

佛語迦葉：「沙門何故正字沙門？有四事字為沙門。何等為四？一者形容被服像如沙門，二者外如沙門內懷偷𡣽，三者求索嘩名自貢高，四者行不犯真沙門也。何等為形容被服如沙門者？髡頭剔須，著袈裟持缽，心不正不持戒，但欲作惡喜學外道，是為被服如沙門。何因外如沙門內懷偷𡣽者？安徐而行，安徐而出安徐而入，外道粗惡于山間草屋為廬，內無信著我著我所，中有因苦直信者反自嫉妒。何因為求索嘩名者？偷𡣽持戒令他人稱譽，偷𡣽學經令他人稱譽，偷𡣽僻處令人稱譽，不自克責求度脫，但有偷𡣽。何等為行不犯真沙門？不惜壽命損身，何況索歸遺供養者。若有比丘守空行，常勸樂追，及悉見諸法凈潔本無瑕穢，自作黠明不從他人持黠明，于佛法亦不著，何況常著色，亦無結者亦無脫者，本無不見泥洹，亦無死生亦無泥洹，是為真沙門。」

佛語迦葉：「至誠沙門常當作是念，當效真沙門，莫效嘩名諛訑沙門也。譬如貧人號名大富，

【現代漢語翻譯】現代漢語譯本：「第一種是誹謗佛經教義，第二種是毀壞戒律。沙門（出家修道的人）還有兩種情況。是哪兩種情況呢？第一種是完全違犯戒律，第二種是在佛法中沒有獲得任何成就。沙門還有兩種需要懺悔的情況。是哪兩種情況呢？第一種是不應該修行卻強行披上袈裟，第二種是自己不持守戒律，反而讓持戒的比丘來侍奉自己。沙門還有兩種難以治癒的疾病。是哪兩種情況呢？第一種是心懷邪念，思想混亂，第二種是有人在修行菩薩道時卻加以阻止。」

佛陀告訴迦葉（佛陀的十大弟子之一）說：「為什麼『沙門』這個詞可以稱為真正的沙門呢？有四種情況可以稱為沙門。是哪四種呢？第一種是外表穿著打扮像沙門，第二種是外表像沙門內心卻懷有偷盜之心，第三種是追求虛名，自我貢高，第四種是行為不違背真正的沙門之道。什麼是外表穿著打扮像沙門呢？就是剃光頭髮，刮掉鬍鬚，穿著袈裟，拿著缽，內心卻不正，不持守戒律，只想作惡，喜歡學習外道，這就是外表像沙門。什麼叫做外表像沙門內心卻懷有偷盜之心呢？就是行動緩慢，出入都慢條斯理，外道在山間草屋裡粗俗地生活，內心沒有信仰，執著于『我』和『我的』，中間有因為苦難而產生信仰的人，反而會嫉妒他們。什麼叫做追求虛名呢？就是偷盜戒律，讓別人稱讚自己，偷盜學習佛經，讓別人稱讚自己，偷盜隱居，讓別人稱讚自己，不自我反省，不求得解脫，只是懷有偷盜之心。什麼是行為不違背真正的沙門呢？就是不愛惜生命，損害身體，更何況是索取供養呢。如果有比丘守護空性，經常勸勉自己，並且完全看清一切法都是清凈的，本來就沒有瑕疵，自己有智慧，不從他人那裡獲得智慧，對於佛法也不執著，更何況是執著於色相呢，既沒有束縛也沒有解脫，本來就沒有涅槃的可見，也沒有生死，也沒有涅槃，這就是真正的沙門。」

佛陀告訴迦葉說：「真正的沙門應該常常這樣想，應當傚法真正的沙門，不要傚法那些追求虛名，阿諛奉承的沙門。譬如一個貧窮的人卻號稱自己是大富翁，」

【English Translation】 English version: 『The first is to slander the scriptures, and the second is to break the precepts. There are also two kinds of Shramanas (monks). What are the two kinds? The first is to completely violate the precepts, and the second is to gain nothing from the Dharma. There are also two things that Shramanas should repent of. What are the two things? The first is that they should not practice but forcibly wear the Kasaya (monk's robe); the second is that they do not uphold the precepts themselves, but instead have the precept-holding Bhikkhus (monks) serve them. There are also two kinds of diseases that are difficult for Shramanas to cure. What are the two kinds? The first is that their minds are evil and confused, and the second is that some people stop others from practicing the Bodhisattva path.』

The Buddha said to Kasyapa (one of the Buddha's ten great disciples), 『Why is the word 『Shramana』 used to describe a true Shramana? There are four things that can be called a Shramana. What are the four? The first is that their appearance and clothing are like a Shramana, the second is that they look like a Shramana but harbor theft in their hearts, the third is that they seek fame and are arrogant, and the fourth is that their actions do not violate the true Shramana path. What is it to have an appearance and clothing like a Shramana? It is to shave the head, shave the beard, wear the Kasaya, and carry a bowl, but the mind is not upright, they do not uphold the precepts, they only want to do evil, and they like to learn from external paths. This is to have an appearance like a Shramana. What is it to look like a Shramana but harbor theft in the heart? It is to walk slowly, to go out slowly, and to enter slowly. External paths are crude and live in huts in the mountains. They have no faith in their hearts, and they are attached to 『I』 and 『mine』. Those who have faith because of suffering will instead be jealous of them. What is it to seek fame? It is to steal the precepts to have others praise them, to steal the study of scriptures to have others praise them, to steal seclusion to have others praise them, not to reflect on themselves, not to seek liberation, but only to harbor theft. What is it to act without violating the true Shramana path? It is not to cherish life, to harm the body, let alone to seek offerings. If there is a Bhikkhu who guards emptiness, constantly encourages himself, and completely sees that all dharmas are pure and originally without flaws, he has wisdom himself, does not obtain wisdom from others, and is not attached to the Dharma, let alone being attached to form. There is neither bondage nor liberation, there is originally no Nirvana to be seen, there is neither birth nor death, nor is there Nirvana. This is a true Shramana.』

The Buddha said to Kasyapa, 『A true Shramana should always think like this, he should emulate a true Shramana, and not emulate those Shramanas who seek fame and flatter others. It is like a poor person who calls himself a rich man,』

但得富名無所有也。」

佛語迦葉：「是人應得為有是字不？」

迦葉言：「不也。」

佛言：「如是，迦葉！雖有沙門字，不行沙門法也，亦如貧人自稱大富。譬如人為水所沒溺反渴欲死，沙門如是多諷經，高才不去情慾，于情慾中渴欲死，坐入泥犁、禽獸、薜荔中。譬如醫滿一具器藥，不能自愈其病，雖多諷經而不持戒，譬如人病得王家藥，不自護坐死，雖多諷經而不持戒如是。譬如摩尼珠墮于屎中，雖多諷經而不持戒。譬如死人著金傅飾，不持戒反被袈裟，像如持戒沙門。譬如長者子服飾，著新衣著新傅飾，多諷經持戒好亦如是。」

佛語迦葉：「有四事，不持戒像類持戒人。何等為四？一者若有比丘禁戒所說不犯缺也，雖有是有著呼有人；二者若比丘悉知律經，著行是我所行；三者若有比丘著我是我所；四者常行等心，等心於人著怖畏於死生；是為沙門不持戒名持戒。」

佛語迦葉言：「禁戒無形不著三界，何因名為戒？無吾無我、無人無命、無意無名、無種無化無教、無有作者、無所來無所去、無制無滅、無身所犯無口所犯無心所犯、無世無計無世所住，亦無有戒亦不無戒，亦無所念亦無敗壞亦無坐立，是故為禁戒矣。」

爾時佛說曰：「戒無瑕穢著也，戒者無奢無

【現代漢語翻譯】『只是得到了一個虛假的名聲，實際上什麼也沒有。』

佛陀問迦葉：『這個人應該被認為是真實存在的嗎？』

迦葉回答說：『不應該。』

佛陀說：『是的，迦葉！雖然有沙門（shamen，出家修道者）的稱號，卻沒有修行沙門應有的行為，就像一個貧窮的人自稱富有一樣。譬如一個人被水淹沒，溺水將死反而感到口渴，沙門也是如此，雖然誦讀很多經典，卻不捨棄情慾，在情慾中渴求而死，最終墮入地獄、畜生、餓鬼道中。又如醫生裝滿一器具的藥，卻不能治癒自己的疾病，雖然誦讀很多經典卻不持守戒律，就像一個人得了王家的藥，卻不保護自己而坐等死亡，雖然誦讀很多經典卻不持守戒律也是如此。又如摩尼珠（manizhu，寶珠）掉進糞便中，雖然誦讀很多經典卻不持守戒律。又如死人穿著金飾，不持戒反而披著袈裟，外表像持戒的沙門。又如長者的兒子穿著華麗的衣服和新的裝飾品，誦讀很多經典並持守戒律，這樣才是好的。』

佛陀告訴迦葉：『有四種情況，雖然不持戒卻像持戒的人。是哪四種呢？第一種，如果比丘（biqiu，出家男子）所說的戒律沒有犯任何錯誤，雖然如此，卻執著于『有』，並呼喊『有人』；第二種，如果比丘完全瞭解律經，卻執著于『這是我所修行的』；第三種，如果比丘執著于『這是我』和『這是我所擁有的』；第四種，常常保持平等心，對人平等，卻執著于對死亡和生命的恐懼；這就是沙門不持戒卻被稱為持戒的情況。』

佛陀告訴迦葉說：『戒律沒有固定的形態，不執著於三界（san jie，欲界、色界、無色界），為什麼稱之為戒呢？它沒有我，沒有自我，沒有人，沒有生命，沒有意念，沒有名稱，沒有種類，沒有變化，沒有教導，沒有作者，沒有來處，沒有去處，沒有限制，沒有滅亡，沒有身體所犯的錯誤，沒有口中所犯的錯誤，沒有心中所犯的錯誤，沒有世界，沒有計算，沒有世界所居住的地方，也沒有戒律，也不是沒有戒律，也沒有念頭，也沒有敗壞，也沒有坐立，所以這才是戒律。』

這時，佛陀說道：『戒律沒有瑕疵和污垢，戒律是無慾無求的。』

【English Translation】 'But only gets a false name, and has nothing at all.'

The Buddha said to Kāśyapa (迦葉): 'Should this person be considered as having existence?'

Kāśyapa said: 'No, he should not.'

The Buddha said: 'So it is, Kāśyapa! Although there is the name of a śrāmaṇa (沙門, a renunciate), he does not practice the dharma of a śrāmaṇa, just like a poor person who claims to be rich. For example, a person who is drowned in water, about to die, is instead thirsty. A śrāmaṇa is like this, although he recites many scriptures, he does not abandon his desires. In his desires, he thirsts to death, and eventually falls into hell, the animal realm, and the realm of pretas (hungry ghosts). It is like a doctor who has a full container of medicine, but cannot cure his own illness. Although he recites many scriptures, he does not uphold the precepts. It is like a person who receives medicine from the royal family, but does not protect himself and sits waiting for death. Although he recites many scriptures, he does not uphold the precepts. It is like a maṇi jewel (摩尼珠, wish-fulfilling jewel) that falls into excrement. Although he recites many scriptures, he does not uphold the precepts. It is like a dead person wearing gold ornaments, not upholding the precepts, but instead wearing a kāṣāya (袈裟, monastic robe), appearing like a precept-holding śrāmaṇa. It is like the son of an elder, wearing fine clothes and new ornaments, reciting many scriptures and upholding the precepts, this is good.'

The Buddha told Kāśyapa: 'There are four situations where one does not uphold the precepts but appears to be upholding them. What are these four? First, if a bhikṣu (比丘, a monk) does not violate any of the precepts, but is attached to 'existence' and calls out 'there is someone'; second, if a bhikṣu fully understands the Vinaya (律, monastic code), but is attached to 'this is what I practice'; third, if a bhikṣu is attached to 'this is me' and 'this is mine'; fourth, he always maintains equanimity, is equal to all people, but is attached to the fear of death and life; this is a śrāmaṇa who does not uphold the precepts but is called a precept-holder.'

The Buddha told Kāśyapa: 'Precepts have no fixed form, and are not attached to the three realms (三界, the realm of desire, the realm of form, and the formless realm). Why are they called precepts? They have no 'I', no self, no person, no life, no intention, no name, no kind, no change, no teaching, no author, no place of origin, no place of destination, no restriction, no extinction, no errors committed by the body, no errors committed by the mouth, no errors committed by the mind, no world, no calculation, no place where the world resides, and there are neither precepts nor the absence of precepts, neither thoughts nor destruction, neither sitting nor standing, therefore, these are the precepts.'

At that time, the Buddha said: 'Precepts have no flaws or defilements, precepts are without desire or seeking.'

瞋恚，安定就泥洹，如是為持戒。不愛身亦不愛命，不樂於五道，悉曉了人於法，于佛法中是故為戒，適不在中邊止也，中邊不著不著不縛，譬空中風，是為持戒名及種無所止也。人定心無所著，無我想無人想，曉是者是為凈持戒也。不輕於禁戒不自貢高，常欲守道持戒，如是無有能過者。離我所想，自我及是我所，都無有是也，信于空及佛法行，不玷汙於世、不著於世間，從冥入明適無所因，不著於三界，是為持戒。」

時佛說是經法，二萬二千諸天人，及世間人民、諸龍鬼神，皆得須陀洹道，八百沙門皆得阿羅漢道。五百沙門素皆行守意得禪道，聞佛說深經皆不解不信，便從眾坐避易亡去。迦葉比丘白佛言：「是五百守禪比丘，聞深經不解不信摩訶而去。」

佛語迦葉：「是五百守禪比丘信餘眾多，聞深法教不解不信。」

佛語迦葉：「是五百比丘者，乃前迦葉佛時皆作婆羅門道，于迦葉佛所，一返聞經道心意樂喜，即時五百人自說言：『迦葉佛所說快。』乃爾五百人得是福祐，壽終皆生忉利天上。」佛言：「五百比丘得是福已，後於我法中作沙門，今聞深經不解不信。」

佛語迦葉言：「是五百比丘持是所聞深經，得不墮惡道，於今世皆當得阿羅漢般泥洹去。」

佛語須菩提言

【現代漢語翻譯】現代漢語譯本：嗔恚（chēn huì，憤怒）平息，便可達到涅槃（ní huán，佛教的最高境界），這就是持戒的意義。不執著于身體，也不執著于生命，不貪戀五道（wǔ dào，指地獄、餓鬼、畜生、人、天），完全明瞭人與法的關係，在佛法中，這就是戒律的意義，不執著于中邊，不執著于中邊就不會被束縛，就像空中的風一樣，這就是持戒的真正含義，沒有固定的處所。人心安定，沒有執著，沒有我相（wǒ xiàng，執著于自我的觀念），沒有人相（rén xiàng，執著於他人的觀念），明白這些就是清凈持戒。不輕視禁戒，也不自高自大，常常想要守護正道，持守戒律，這樣就沒有人能超越。遠離我所想（wǒ suǒ xiǎng，執著于屬於自己的事物），自我以及我所，這些都是不存在的，相信空性（kōng xìng，佛教認為一切事物沒有固定不變的實體）和佛法，不被世俗污染，不執著於世間，從黑暗走向光明，沒有原因，不執著於三界（sān jiè，指欲界、色界、無色界），這就是持戒的意義。」當時佛陀宣講這部經法時，二萬二千位天人和世間人民、龍鬼神都證得了須陀洹道（xū tuó huán dào，佛教初果），八百位沙門（shā mén，佛教出家修行者）都證得了阿羅漢道（ā luó hàn dào，佛教最高果位）。五百位沙門平時都修習守意禪定，聽聞佛陀宣講深奧的經典，卻不理解也不相信，便從座位上起身逃離。迦葉（jiā yè，佛陀的弟子）比丘（bǐ qiū，佛教出家男眾）對佛陀說：「這五百位修習禪定的比丘，聽聞深奧的經典，不理解也不相信就離開了。」佛陀告訴迦葉：「這五百位修習禪定的比丘相信其他眾多，聽聞深奧的佛法教誨，卻不理解也不相信。」佛陀告訴迦葉：「這五百位比丘，在前世迦葉佛（jiā yè fó，過去佛之一）時期都修習婆羅門道（pó luó mén dào，古印度的一種宗教），在迦葉佛那裡，一次聽聞經道，內心歡喜，當時五百人就說：『迦葉佛所說的真好。』因此五百人得到這樣的福報，壽命終結后都轉生到忉利天（dāo lì tiān，佛教欲界第二天）。佛陀說：『這五百位比丘得到這樣的福報后，後來在我的佛法中出家為沙門，現在聽聞深奧的經典，卻不理解也不相信。』」佛陀告訴迦葉說：「這五百位比丘持守所聽聞的深奧經典，不會墮入惡道，在今生都將證得阿羅漢果，進入涅槃。」佛陀對須菩提（xū pú tí，佛陀的弟子）說

【English Translation】 English version: When anger (chēn huì) subsides, one attains Nirvana (ní huán), and this is the meaning of upholding precepts. Not being attached to the body, nor to life, not craving the five paths (wǔ dào, referring to hell, hungry ghosts, animals, humans, and heavens), fully understanding the relationship between people and the Dharma, in the Buddha's teachings, this is the meaning of precepts, not being attached to the middle or the edge, not being attached to the middle or the edge means not being bound, like the wind in the sky, this is the true meaning of upholding precepts, without a fixed place. When the mind is stable, without attachment, without the concept of self (wǒ xiàng), without the concept of others (rén xiàng), understanding these is pure upholding of precepts. Not looking down on prohibitions, nor being arrogant, always wanting to protect the right path, upholding precepts, then no one can surpass. Being away from the thought of what is mine (wǒ suǒ xiǎng), self and what is mine, these do not exist, believing in emptiness (kōng xìng, the Buddhist view that all things have no fixed and unchanging substance) and the Buddha's teachings, not being polluted by the world, not being attached to the world, going from darkness to light, without a cause, not being attached to the three realms (sān jiè, referring to the desire realm, the form realm, and the formless realm), this is the meaning of upholding precepts. At that time, when the Buddha was expounding this Dharma, twenty-two thousand devas and people of the world, dragons, and spirits all attained the Srotapanna path (xū tuó huán dào, the first stage of enlightenment in Buddhism), and eight hundred monks (shā mén, Buddhist renunciates) all attained the Arhat path (ā luó hàn dào, the highest stage of enlightenment in Buddhism). Five hundred monks who usually practiced mindfulness meditation, upon hearing the Buddha expound the profound scriptures, did not understand or believe, and rose from their seats and fled. The monk Kasyapa (jiā yè, a disciple of the Buddha) said to the Buddha, 'These five hundred monks who practice meditation, upon hearing the profound scriptures, did not understand or believe and left.' The Buddha told Kasyapa, 'These five hundred monks who practice meditation believe in many others, but upon hearing the profound teachings of the Dharma, they do not understand or believe.' The Buddha told Kasyapa, 'These five hundred monks, in their previous lives during the time of the Buddha Kasyapa (jiā yè fó, one of the past Buddhas), all practiced the Brahmin path (pó luó mén dào, an ancient Indian religion). At the place of the Buddha Kasyapa, once they heard the Dharma, their hearts were joyful, and at that time, five hundred people said, 'What the Buddha Kasyapa says is wonderful.' Therefore, these five hundred people received such blessings, and after their lives ended, they were all reborn in the Trayastrimsa Heaven (dāo lì tiān, the second heaven in the desire realm of Buddhism). The Buddha said, 'These five hundred monks, after receiving such blessings, later in my Dharma, became monks, and now upon hearing the profound scriptures, they do not understand or believe.' The Buddha told Kasyapa, 'These five hundred monks, by upholding the profound scriptures they have heard, will not fall into evil paths, and in this life, they will all attain the Arhatship and enter Nirvana.' The Buddha said to Subhuti (xū pú tí, a disciple of the Buddha)

：「汝行教五百亡去比丘令來還。」

須菩提白佛言：「是五百比丘尚不欲聞佛所說，何肯隨小羅漢語乎？」

佛即時化作兩比丘，於五百比丘前徐行。五百比丘皆使行，及前兩比丘，五百比丘問前兩比丘言：「二賢者欲何至湊？」兩比丘報言：「欲到空閑山中安隱之處，自守坐禪不能復憂余。」五百人復問言：「何以故？」兩比丘復報言：「佛所說深經，我不信不解也。」五百人復報言：「我亦欲入山止空閑之處，快坐禪，無人來嬈我，我曹亦復聞佛說經不信不樂也。」兩比丘復報言：「是事當共諦議不戲也，不爭者是為比丘法也。何因為泥洹身中，有我有神有命有人有意耶？當有至泥洹處者耶？」五百人報言：「是身亦無人亦無我亦無命亦無意亦無有，行至泥洹處者也。」兩比丘復報言：「何等盡，當得泥洹者？」五百人復報言：「盡淫盡怒盡癡，是為泥洹。」兩比丘復問言：「卿曹淫怒癡悉盡未？」五百人復報言：「亦無內亦無外也。」兩比丘復問言：「賢者！當莫著亦莫不著，雖不著莫不著，是為泥洹。禁戒不在死生，亦不在泥洹，智黠適等度脫見黠，亦不在死生，亦不在泥洹，是本法空無色，亦無所見，棄思想棄泥洹想，滅思想痛癢，得疾至所有法莫念，亦莫不念，滅思想痛癢，是為無所為。

【現代漢語翻譯】「你去讓那五百個逃走的比丘回來。」須菩提（Subhuti）對佛說：「這五百個比丘尚且不願意聽佛所說，怎麼會聽從我這個小羅漢的話呢？」佛陀立刻化作兩個比丘，在五百比丘面前緩緩行走。五百比丘都跟著走，走到那兩個比丘前面，五百比丘問那兩個比丘說：「兩位賢者想去哪裡？」兩個比丘回答說：「想去空閑的山中安靜的地方，自己守著坐禪，不再為其他事情憂慮。」五百人又問：「為什麼呢？」兩個比丘又回答說：「佛所說的深奧經典，我們不相信也不理解。」五百人又回答說：「我們也想入山去空閑的地方，痛快地坐禪，沒有人來打擾我們，我們這些人也聽了佛說經，不相信也不喜歡。」兩個比丘又回答說：「這件事應當共同認真商議，不要戲言，不爭論才是比丘的法則。為什麼在涅槃（Nirvana）的境界中，會有我、有神、有命、有人、有意呢？難道會有到達涅槃之處的人嗎？」五百人回答說：「這個身體既沒有人，也沒有我，也沒有命，也沒有意，是行至涅槃之處的。」兩個比丘又回答說：「什麼滅盡，才能得到涅槃呢？」五百人回答說：「滅盡淫慾、滅盡憤怒、滅盡愚癡，這就是涅槃。」兩個比丘又問：「你們的淫慾、憤怒、愚癡都滅盡了嗎？」五百人回答說：「既沒有內在的，也沒有外在的。」兩個比丘又問：「賢者！應當不要執著，也不要不執著，雖然不執著，也不要不執著，這就是涅槃。戒律不在生死之中，也不在涅槃之中，智慧敏銳地平等度脫，見解敏銳，也不在生死之中，也不在涅槃之中，這是本來的法空無色，也沒有所見，捨棄思想，捨棄涅槃的想法，滅除思想和痛癢，迅速達到所有法都不念，也不不念，滅除思想和痛癢，這就是無所作為。」

【English Translation】『Go and bring back those five hundred runaway monks.』 Subhuti (須菩提) said to the Buddha, 『These five hundred monks do not even want to hear what the Buddha says, how could they possibly listen to what a small Arhat (羅漢) like me says?』 The Buddha immediately transformed into two monks and walked slowly in front of the five hundred monks. The five hundred monks all followed, and when they reached the two monks, the five hundred monks asked the two monks, 『Where do you two virtuous ones wish to go?』 The two monks replied, 『We wish to go to a quiet place in the mountains, to guard ourselves in meditation, and no longer worry about other things.』 The five hundred asked again, 『Why is that?』 The two monks replied again, 『The profound scriptures spoken by the Buddha, we do not believe or understand.』 The five hundred replied again, 『We also wish to go into the mountains to a quiet place, to happily meditate, where no one will disturb us. We also heard the Buddha speak the scriptures, but we do not believe or enjoy them.』 The two monks replied again, 『This matter should be discussed seriously together, not in jest. Not arguing is the law of a monk. Why, in the state of Nirvana (涅槃), would there be a self, a spirit, a life, a person, or an intention? Could there be someone who reaches the place of Nirvana?』 The five hundred replied, 『This body has neither a person, nor a self, nor a life, nor an intention, it is what goes to the place of Nirvana.』 The two monks replied again, 『What is extinguished to attain Nirvana?』 The five hundred replied, 『Extinguishing lust, extinguishing anger, extinguishing ignorance, this is Nirvana.』 The two monks asked again, 『Have you extinguished your lust, anger, and ignorance?』 The five hundred replied, 『There is neither internal nor external.』 The two monks asked again, 『Virtuous ones! You should neither be attached nor unattached. Although not attached, do not be unattached, this is Nirvana. The precepts are not in life and death, nor in Nirvana. Wisdom skillfully and equally liberates, insight is sharp, it is neither in life and death, nor in Nirvana. This is the original Dharma, empty and without form, and without seeing. Abandon thoughts, abandon the idea of Nirvana, extinguish thoughts and pain, quickly reach the state where all dharmas are neither thought of nor not thought of, extinguish thoughts and pain, this is non-action.』

」

爾時兩比丘說是經法，五百人皆得阿羅漢道，五百人屈還至佛所。須菩提問五百人言：「諸賢者去至何所？從何所來？」

五百人報言：「佛所說經，無所從來去亦無所至。」

須菩提問五百人：「誰是汝師者？」

五百人報言：「本無有生，何因當有出？」

須菩提復問：「誰為卿曹說經者？」

五百人報言：「無五陰無四大無六衰，是為我師。」

須菩提復問言：「師為汝說何等經？」

五百人復報言：「無縛亦無放。」

須菩提問言：「本從何因緣守道乎？」

五百人報言：「亦無守亦無有不守。」

須菩提復問言：「所作為當如是？」

五百人復報言：「亦無有當所作如是者。」

須菩提復問言：「以為降伏魔耶？」

五百人復報言：「無有五陰與魔也。」

須菩提復問言：「卿曹當何時般泥洹乎？」

五百人復報言：「化人般泥洹者，我爾時亦當復般泥洹。」

須菩提復問言：「誰愈卿者？」

五百人復報言：「無身無心是我師也，當愈我。」

須菩提復問言：「卿曹愛慾盡未？」

五百人復報言：「諸緣法本盡。」

須菩提復問言：「卿曹已住羅漢地耶？」

【現代漢語翻譯】現代漢語譯本當時，兩位比丘正在講說這部經法，五百人都證得了阿羅漢道（斷盡煩惱，不再輪迴的聖者），另外五百人返回到佛陀所在的地方。須菩提（佛陀的十大弟子之一，以解空第一著稱）問那五百人說：『各位賢者，你們從哪裡來？又要到哪裡去？』五百人回答說：『佛陀所說的經法，沒有從哪裡來，也沒有到哪裡去。』須菩提問五百人：『誰是你們的老師？』五百人回答說：『本來就沒有生，又怎麼會有出呢？』須菩提又問：『是誰為你們講說經法的？』五百人回答說：『沒有五陰（色、受、想、行、識，構成個體存在的五種要素），沒有四大（地、水、火、風，構成物質世界的四種基本元素），沒有六衰（眼、耳、鼻、舌、身、意六根的衰敗），這就是我們的老師。』須菩提又問：『你們的老師為你們講說了什麼經？』五百人回答說：『沒有束縛，也沒有解脫。』須菩提問：『你們最初是因什麼因緣而修道的？』五百人回答說：『既沒有守持，也沒有不守持。』須菩提又問：『你們所作所為應當是這樣的嗎？』五百人回答說：『也沒有應當這樣做的。』須菩提又問：『你們認為這是降伏魔嗎？』五百人回答說：『沒有五陰，也就沒有魔。』須菩提又問：『你們什麼時候會入般泥洹（涅槃，指脫離生死輪迴的狀態）？』五百人回答說：『當化人入般泥洹時，我們那時也當入般泥洹。』須菩提又問：『是誰治癒了你們？』五百人回答說：『無身無心是我的老師，他治癒了我。』須菩提又問：『你們的愛慾都斷盡了嗎？』五百人回答說：『諸緣法本來就斷盡了。』須菩提又問：『你們已經安住在羅漢地（阿羅漢的果位）了嗎？』

【English Translation】 English version At that time, two bhikshus (Buddhist monks) were expounding this Dharma (Buddhist teachings), and five hundred people all attained the path of Arhat (a perfected being who has attained enlightenment and is free from the cycle of rebirth), while another five hundred people returned to where the Buddha was. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) asked those five hundred people, 'Virtuous ones, where did you come from? And where are you going?' The five hundred people replied, 'The Dharma spoken by the Buddha has no coming from and no going to.' Subhuti asked the five hundred people, 'Who is your teacher?' The five hundred people replied, 'Originally there is no birth, so how can there be an exit?' Subhuti further asked, 'Who is it that expounds the Dharma for you?' The five hundred people replied, 'Without the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), without the four great elements (earth, water, fire, and wind, the four basic elements of the material world), without the six decays (the decay of the six senses: eyes, ears, nose, tongue, body, and mind), this is our teacher.' Subhuti further asked, 'What Dharma did your teacher expound for you?' The five hundred people replied, 'There is neither bondage nor liberation.' Subhuti asked, 'What was the initial cause and condition for you to uphold the path?' The five hundred people replied, 'There is neither upholding nor not upholding.' Subhuti further asked, 'Is what you do supposed to be like this?' The five hundred people replied, 'There is also no such thing as what should be done like this.' Subhuti further asked, 'Do you consider this to be subduing Mara (the demon of temptation and death)?' The five hundred people replied, 'There are no five skandhas, and therefore no Mara.' Subhuti further asked, 'When will you enter Parinirvana (Nirvana, the state of liberation from the cycle of birth and death)?' The five hundred people replied, 'When the created beings enter Parinirvana, we will also enter Parinirvana at that time.' Subhuti further asked, 'Who healed you?' The five hundred people replied, 'Without body and without mind is my teacher, and he healed me.' Subhuti further asked, 'Have your desires been completely extinguished?' The five hundred people replied, 'The dharmas of all conditions are originally extinguished.' Subhuti further asked, 'Have you already attained the stage of Arhat (the state of an Arhat)?'

五百人復報言：「亦無所取無所放。」

須菩提復問言：「卿曹死生已斷耶？」

五百人復報言：「本斷亦無所見。」

須菩提復問言：「卿曹住能于忍地耶？」

五百人復報言：「一切已脫著中去。」

時須菩提問事以所可報五百人。

爾時百二十萬人，及諸天、鬼神、龍皆得須陀洹道，千三百比丘皆得阿羅漢道。佛說經已，比丘、比丘尼、優婆塞、優婆夷，諸天、世人、鬼神、龍皆歡喜，前為佛作禮而去。

佛說遺日摩尼寶經

【現代漢語翻譯】現代漢語譯本：五百人回答說：『也沒有什麼需要獲取，也沒有什麼需要放下。』須菩提又問：『你們的生死已經斷絕了嗎？』五百人回答說：『本來就斷絕了，也沒有看到斷絕的跡象。』須菩提又問：『你們安住于忍地（指菩薩修行所達到的境界）了嗎？』五百人回答說：『一切都已經從執著中解脫了。』這時，須菩提就所能問的事情詢問了這五百人。當時，一百二十萬人，以及諸天、鬼神、龍都證得了須陀洹道（小乘初果），一千三百位比丘都證得了阿羅漢道（小乘最高果位）。佛說完這部經后，比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），諸天、世人、鬼神、龍都非常歡喜，上前向佛作禮后離去。《佛說遺日摩尼寶經》

【English Translation】 English version: The five hundred people replied, 'There is nothing to grasp and nothing to release.' Subhuti further asked, 'Have you severed the cycle of birth and death?' The five hundred people replied, 'It was originally severed, and there is no sign of severance to be seen.' Subhuti further asked, 'Do you dwell in the land of patience (referring to the state attained by Bodhisattvas in their practice)?' The five hundred people replied, 'All have already been released from attachments.' At that time, Subhuti asked the five hundred people about what could be asked. At that time, one million two hundred thousand people, as well as gods, ghosts, and dragons, all attained the Srotaapanna path (the first stage of Hinayana), and one thousand three hundred monks all attained the Arhat path (the highest stage of Hinayana). After the Buddha finished speaking this sutra, monks, nuns, upasakas (male lay practitioners), upasikas (female lay practitioners), gods, people of the world, ghosts, and dragons were all delighted, bowed to the Buddha, and departed. 'The Sutra of the Buddha's Discourse on the Relic of the Sun and Mani Jewel'