T13n0401_佛說無言童子經

大正藏第 13 冊 No. 0401 佛說無言童子經

No. 401 [No. 397(6)]

佛說無言童子經卷上

西晉月支三藏竺法護譯

聞如是：

一時佛游羅閱祇耆阇崛山中，與大比丘眾千二百五十人俱，摩訶菩薩無央數。爾時城中，師子將軍第一夫人孕有德男，天虛空唱大音聲而告之曰：「童子！汝當懷抱道教思惟經典，慎莫宣說世之言談，曉了方便度世之法，少言鮮辭舍方俗事，當歸正義不取美辭嚴飾之說。」童子遙聞如是音教，未曾啼泣亦不出聲，初不自現嬰兒之相，至於七日顏貌悅豫無有憔悴，眾人來觀視之無厭。或有人言：「此兒無聲，用為育養？」父母答曰：「是非隨宿，吾當育之。所以者何？今觀此兒，威容顏貌端正姝妙巍巍難量，非是凡庶之所能及，實不虛妄。」於時父母親屬知識見兒無聲，因共字之號曰無言。

於是無言童子，漸遂長大至於八歲，四方眾人來觀察者無有懈厭。其有方面或有法會分別義者，輒詣其所咨受法言，寂然靜思亦無所說。時彼童子而於異日，與其父母五種親屬朋友知識，至耆阇崛山而詣佛所，稽首足下右繞三匝，於世尊前叉手而立，睹無央數十方世界諸菩薩會億百千垓，各各處於嚴凈之座，心大歡然善意生

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中游化，與一千二百五十位大比丘以及無數的摩訶菩薩在一起。當時，城中師子將軍的第一夫人懷了一個有德行的男孩。天空中傳來巨大的聲音告訴她說：『童子！你應當懷抱佛法教義，思惟經典，謹慎不要宣說世俗的言談，要明瞭方便度化世人的方法，少說話，少用辭藻，捨棄世俗之事，應當歸向正義，不採用華麗的辭藻和裝飾之說。』童子遙遠地聽到這樣的教誨，沒有啼哭也沒有發出聲音，最初沒有顯現嬰兒的模樣，到了七天，臉色喜悅，沒有憔悴。眾人前來觀看，沒有厭倦。有人說：『這個孩子沒有聲音，養他有什麼用呢？』父母回答說：『這孩子自有宿命因緣，我們應當養育他。為什麼呢？現在看這孩子，威儀容貌端正美好，高大難以衡量，不是凡夫俗子所能比的，確實不是虛妄的。』當時，父母親屬和朋友們看到孩子沒有聲音，就共同給他取名為無言。於是，無言童子漸漸長大，到了八歲，四方眾人前來觀察的人沒有懈怠厭倦。那些有學問的人或者有法會分別義理的人，都到他那裡請教佛法，他只是寂靜地思考，也沒有說什麼。當時，這個童子在某一天，和他的父母、五種親屬、朋友和熟人，一起到耆阇崛山去拜見佛陀，向佛陀的腳稽首，右繞三匝，在世尊面前合掌而立，看到無數十方世界的諸菩薩聚集，有億百千垓之多，各自坐在莊嚴清凈的座位上，心中非常歡喜，善意油然而生。

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace), together with a great assembly of twelve hundred and fifty Bhikṣus (monks) and countless Mahābodhisattvas (great Bodhisattvas). At that time, the first wife of General Siṃha (Lion) in the city was pregnant with a virtuous boy. A great voice from the sky proclaimed to her: 'Child! You should embrace the teachings of the Dharma, contemplate the scriptures, be careful not to speak of worldly matters, understand the expedient methods for liberating beings, speak little, use few words, abandon worldly affairs, and turn to righteousness, not adopting flowery language or embellished speech.' The child, hearing such teachings from afar, did not cry or make a sound, and initially did not show the appearance of an infant. For seven days, his face was joyful and without any signs of weariness. People came to observe him without tiring. Some said, 'This child has no voice, what is the use of raising him?' The parents replied, 'This child has his own karmic destiny, we shall raise him. Why? Now, looking at this child, his majestic appearance is upright and beautiful, lofty and immeasurable, not something that ordinary people can attain, it is indeed not false.' At that time, the parents, relatives, and friends, seeing that the child had no voice, together named him Avacana (No Speech). Thus, the boy Avacana gradually grew up, and by the age of eight, people from all directions came to observe him without any weariness or boredom. Those who were learned or those who held Dharma assemblies to discuss the meaning of the teachings would go to him to seek Dharma teachings. He would quietly contemplate without saying anything. Then, one day, this boy, along with his parents, five kinds of relatives, friends, and acquaintances, went to Mount Gṛdhrakūṭa to visit the Buddha. He bowed his head to the Buddha's feet, circumambulated him three times to the right, and stood before the World Honored One with his palms joined. He saw countless Bodhisattvas from the ten directions gathered, numbering in the billions and trillions, each sitting on a solemn and pure seat. His heart was filled with great joy, and good intentions arose.

焉。時舍利弗前白佛言：「唯天中天！是無言者師子將軍之子，端正姝好威光難量巍巍如此，離於言談而無所說，其人前世有何餘殃，生無有聲又不能言？」

佛告舍利弗：「止止！勿得輒慢無言童子。所以者何？此人則是菩薩大士，於過去佛殖眾德本，供養無數諸佛正覺，稽首足下得不退轉，當成無上正真之道。初生之時，天于虛空宣揚大音：『童子，汝當抱道意，思惟經典勿有世談。』以是之故，今此菩薩寂然不言，受柔順教於茲八歲，一心結舌而無所說，以斯憺怕奉行四禪。」

世尊復告舍利弗言：「其有眾生，若能睹無言菩薩悉順道教由此無言，以是之故今有大會，當說經法，開化導利於無央數不可稱人民之眾。」

於是無言菩薩即如其象，三昧正受而現瑞應，令諸聲聞及眾菩薩、天、龍、鬼神、揵沓和阿須倫、伽留羅、真陀羅、摩睺勒、比丘、比丘尼、優婆塞、優婆夷一切眾會，各于右掌化生蓮華大如車輪，其色若干微妙鮮好，其香難量，見者心歡。彼蓮華上則有自然諸化菩薩，結加趺坐，三十二相莊嚴其身。無言菩薩見大神足，稽首世尊重自歸命，其蓮華上諸坐菩薩，叉手卑身亦三自歸。無言菩薩口適宣此稽首歸命，應時自然恒邊沙等諸佛世界六反震動，大音普聞，天于空中嘆若雷震

【現代漢語翻譯】現代漢語譯本：這時，舍利弗上前對佛說：『世尊！這位無言者是獅子將軍的兒子，相貌端正美好，威光難以估量，如此巍峨，卻不說話，沒有任何言語。他前世有什麼罪業，導致今生不能發聲，又不能說話呢？』佛告訴舍利弗：『停止！停止！不要輕易輕慢這位無言童子。這是為什麼呢？這個人是菩薩大士，在過去佛那裡種下眾多功德根本，供養過無數的諸佛正覺（指覺悟的佛陀），在佛足下頂禮，得到不退轉的果位，將來會成就無上正真之道（指最高的覺悟）。他剛出生時，天空中就宣揚大音：『童子，你應當抱持道心，思惟經典，不要說世俗的言語。』因為這個緣故，現在這位菩薩寂靜不語，接受柔順的教誨已經八年了，一心閉口不言，以此安詳地奉行四禪（指佛教的四種禪定境界）。』世尊又告訴舍利弗說：『如果有眾生，能夠見到無言菩薩完全順從佛道教誨而保持沉默，因為這個緣故，今天有這個大會，應當宣說經法，開導教化無量無數不可稱量的人民大眾。』這時，無言菩薩就如他所顯現的形象一樣，進入三昧正受（指禪定狀態）而顯現瑞應，讓所有聲聞（指聽聞佛法而修行的人）以及眾菩薩、天、龍、鬼神、揵沓和（Gandharva，天上的樂神）、阿須倫（Asura，好戰的神）、伽留羅（Garuda，金翅鳥神）、真陀羅（Kinnara，歌神）、摩睺勒（Mahoraga，大蟒神）、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）一切大眾，各自在右掌中化生出大如車輪的蓮花，顏色各異，微妙鮮艷，香氣難以估量，見到的人都心生歡喜。那些蓮花上自然有諸化菩薩，結跏趺坐（指佛教的坐姿），以三十二相莊嚴其身。無言菩薩見到這種大神力，向世尊頂禮，自歸依命，蓮花上坐著的諸菩薩，也合掌彎腰，三自歸依。無言菩薩剛一宣說頂禮歸命，當時自然有恒河沙數般的諸佛世界六次震動，大音普遍傳揚，天空中發出如雷鳴般的讚歎。

【English Translation】 English version: Then, Shariputra came forward and said to the Buddha, 'Oh, World Honored One! This 'Silent One' is the son of General Lion. He is handsome and beautiful, his majestic light is immeasurable and so grand, yet he is without speech, saying nothing. What residual karma from his past life has caused him to be born without a voice and unable to speak?' The Buddha told Shariputra, 'Stop, stop! Do not lightly disparage this silent child. Why is that? This person is a Bodhisattva Mahasattva (a great Bodhisattva), who in the past, under countless Buddhas, planted roots of virtue, made offerings to countless Buddhas, the Perfectly Enlightened Ones (referring to enlightened Buddhas), bowed at their feet, and attained the state of non-retrogression. He will achieve the unsurpassed, true and correct path (referring to the highest enlightenment). At the time of his birth, the heavens proclaimed a great sound in the void: 'Child, you should embrace the path, contemplate the scriptures, and not engage in worldly talk.' Because of this, this Bodhisattva is now silent, having received gentle teachings for eight years, single-mindedly keeping his tongue still and saying nothing, thereby peacefully practicing the four Dhyanas (referring to the four meditative states in Buddhism).' The World Honored One further told Shariputra, 'If there are sentient beings who can witness the Silent Bodhisattva completely following the teachings of the Buddha and remaining silent, because of this, there is this great assembly today, where the Dharma will be expounded, guiding and benefiting countless immeasurable people.' At that moment, the Silent Bodhisattva, just as he appeared, entered Samadhi (a state of meditative absorption) and manifested auspicious signs, causing all the Shravakas (those who hear and practice the Dharma), as well as the Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), and all the assemblies, to each have a lotus flower, as large as a chariot wheel, appear in their right palms. The flowers were of various colors, exquisitely beautiful, and their fragrance was immeasurable, causing those who saw them to rejoice. On those lotus flowers, there naturally appeared transformed Bodhisattvas, sitting in the lotus position, adorned with the thirty-two marks of a great being. The Silent Bodhisattva, seeing this great divine power, bowed to the World Honored One, taking refuge in him. The Bodhisattvas sitting on the lotus flowers also folded their hands and bowed, taking the three refuges. As soon as the Silent Bodhisattva proclaimed his bowing and taking refuge, at that moment, countless Buddha worlds, as numerous as the sands of the Ganges River, shook six times, a great sound spread everywhere, and the heavens echoed with thunderous praise.

，則雨眾華，箜篌樂器不鼓自鳴。

無言菩薩承佛威神，大愿所致，踴在空中去地四丈九尺，大菩薩眾亦復如是。無言大士而於中與菩薩異口同音，以偈贊佛：

「無形而現形，　　亦不住於色，　欲以開化眾，　　現身而有教。　佛者無色會，　　亦不著有為，　皆度一切數，　　導師故現身。　顯相三十二，　　奇好八十種，　以嚴其身體，　　為眾講說法。　法者則無相，　　亦無有音響，　無聲不可得，　　無念寂微妙。　佛法覺了法，　　處在佛樹下，　彼道無言教，　　言辭無所說。　其法無形法，　　求相不可得，　以無相之法，　　安可有所說？　愍傷于群生，　　此佛之大恩，　分別無所獲，　　所說不失時。　曉了無所得，　　解空無所獲，　能如此養者，　　佛義無名字。　有為之言教，　　諸佛因所說，　彼數無所有，　　無為無自然。　如無常形色，　　導師緣見象，　此法無所有，　　為眾說此經。　又始至八歲，　　口未曾有言，　我初生之時，　　諸天唱大音。　以入惟經典，　　其耳不聞聲，　如是懷道業，　　口亦無所說。　無言假有教，　　辭語無所暢，　以言謂有說，　　清凈妙光曜。　念誓願佛道，　　

【現代漢語翻譯】現代漢語譯本：

於是，天空中降下無數鮮花，箜篌（一種樂器）無需彈撥便自行發出美妙的樂聲。無言菩薩（一位菩薩的名字）承蒙佛陀的威神之力，以及他自身的大愿所致，騰空而起，離地四丈九尺，其他大菩薩們也同樣如此。無言大士在空中與眾菩薩異口同聲，以偈頌讚美佛陀：『沒有形體卻能顯現形體，也不執著於色相；爲了開化眾生，才顯現身形並施教。佛陀的境界是無色相的，也不執著于有為法，他超越了一切數量的限制，所以作為導師才顯現身形。他顯現三十二種殊勝的相貌，八十種美好的特徵，以此莊嚴自身，為眾生講說佛法。佛法本身是沒有相狀的，也沒有聲音，無聲無息，不可捉摸，寂靜而微妙。佛陀覺悟了真理，在菩提樹下，他所證悟的道是無法用言語表達的，言辭無法描述。佛法是無形的，無法通過外在的相貌去尋求，既然是無相的法，又怎麼可以用言語來表達呢？佛陀憐憫眾生，這是佛陀的大恩大德，他所說的法不執著于任何概念，所說的法也恰逢其時。他覺悟到一切都不可得，理解到空性也無所得，能夠這樣修養的人，所領悟的佛義是無法用名字來定義的。有為的言教，是諸佛爲了引導眾生而說的，這些言教本身是無常的，不真實的，無為法是自然而然的。就像無常的形色一樣，導師只是根據因緣顯現出形象，佛法本身是無所有的，爲了眾生才宣說此經。佛陀從出生到八歲，口中從未說過一句話，我初生之時，諸天都發出巨大的讚歎之聲。他一心專注于經典，耳朵不聽任何聲音，他就是這樣懷抱著道業，口中也無所言說。無言菩薩借用言教，但言辭無法完全表達真理，用言語來表達，只是爲了說明真理的存在，真理本身是清凈而光明的。他發誓要成就佛道，'

【English Translation】 English version:

Then, rain fell with numerous flowers, and the konghou (a type of musical instrument) played beautiful music without being strummed. The Bodhisattva Wu Yan (a Bodhisattva's name), empowered by the Buddha's majestic power and his own great vows, rose into the air, about forty-nine feet above the ground, and the other great Bodhisattvas did the same. The great being Wu Yan, together with the other Bodhisattvas, spoke in unison, praising the Buddha with verses: 'Formless yet manifesting form, not clinging to appearance; to enlighten beings, a body is manifested to teach. The Buddha's realm is without form, not attached to conditioned phenomena, transcending all numerical limitations, thus appearing as a guide. He manifests thirty-two excellent marks and eighty beautiful characteristics, adorning his body to teach the Dharma to beings. The Dharma itself is without form, without sound, silent, intangible, tranquil, and subtle. The Buddha awakened to the truth under the Bodhi tree; the path he realized is beyond words, indescribable. The Dharma is formless, not to be sought through external appearances; since it is formless, how can it be expressed in words? The Buddha has compassion for all beings; this is the Buddha's great kindness. What he teaches is not attached to any concepts, and his teachings are always timely. He realizes that nothing is attainable, understands that emptiness is also unattainable; one who cultivates in this way understands the Buddha's meaning, which is beyond definition. The conditioned teachings are spoken by the Buddhas to guide beings; these teachings are impermanent and unreal. The unconditioned Dharma is natural. Like impermanent forms and colors, the guide manifests an image according to conditions. The Dharma itself is without substance; this scripture is spoken for the sake of beings. From birth until the age of eight, the Buddha never spoke a word. When I was born, the heavens resounded with great praise. He focused solely on the scriptures, not listening to any sounds. He embraced the path in this way, and his mouth was silent. The Bodhisattva Wu Yan uses teachings, but words cannot fully express the truth. Using words is only to indicate the existence of the truth, which is pure and radiant. He vowed to attain Buddhahood.'

志在于大乘，　當宣于尊教，　　得佛人中上。　道心不可獲，　　無言無相念，　是故曰道空，　　解結成暉曜。」

於是童子謂諸眾會：「道與言教等無有異，不可見！不可持！所可說無能睹，口說志道，人計于道而有所求，其所處愿斯無所有，不可得處則無所住，如是住者道之所立也！諸度無極亦復如是。及余無數眾德之本，說于言教亦無所說，但是音聲無有言辭。又說佈施者，以施當施者，惠與有所向，道住一切等，口說愍哀施，道教亦行慈，其道為自然，平均如虛空，心所曉了有所說，計彼一切悉為清凈，其道為普虛端如是。身行、口言、心有所思，舍施施斯一切塵勞，是乃名曰施度無極。所可勸助亦復如是。佈施非是道之恩惠，有計道者不依佈施，是二事者但假聲耳！永無所著亦無形像。假使如是受道教者，為菩薩行，彼乃名曰施度無極。于佈施主則為清凈，有所惠與不想報故。耳聞禁戒不住於色，則無所生亦無所滅，是為戒者亦復如是。身口心事若無所造，悉無所有而反分別，所講說因緣合成。口有所說因名曰戒。如口所說戒亦如是。此二事者俱無形像，諸禁戒業，一切假言語無章句，計于道者無所言說。其口所暢及心意，以業是禁戒勸助道德，言戒為道欲曜于戒，一切無像猶如虛空，能

【現代漢語翻譯】若立志于大乘（Mahayana，佛教的一個主要分支，強調菩薩的理想），應當宣揚佛陀的教誨，這樣才能成為人中之最。

道心是不可捉摸的，它超越了言語和表象的念頭，因此被稱為『道空』，理解了這一點，就能像光輝一樣閃耀。

於是，童子對大眾說：『道與言教並無不同，它是不可見的！不可執著的！所能說的都無法真正看到，口中談論道，人們卻執著于道而有所求，他們所期望的都將落空，因為道是無所住的，像這樣安住才是道的真正建立！諸度無極（Paramita，佛教中菩薩修行的六種或十種完美）也是如此。以及其他無數功德的根本，用言語來表達也無法完全說明，它們只是聲音，沒有具體的言辭。再說佈施，以施捨的心態去施捨，給予時有所指向，道卻安住於一切平等，口中說要慈悲佈施，道教也實行慈悲，其道是自然的，平等如虛空，心中明白有所說，認為一切都是清凈的，其道是普遍而虛空的。身行、口言、心所思，捨棄施捨，這一切都是塵勞，這才是所謂的佈施度無極。勸助他人也是如此。佈施並非道的恩惠，執著于道的人不依賴佈施，這兩者都只是假借的聲音！永遠沒有執著，也沒有形象。如果像這樣接受道教，就是菩薩的修行，這才是所謂的佈施度無極。對於佈施的主人來說，這是清凈的，因為他給予時不求回報。耳朵聽到禁戒，不執著於色，就不會有生滅，這就是所謂的持戒。身口意若無所造作，一切都是空無，卻又加以分別，所講說的都是因緣和合。口中所說，因其名而稱為戒。口中所說的戒也是如此。這兩者都沒有形象，所有的禁戒行為，一切都是假借的言語，沒有固定的章句，執著于道的人是無法用言語來表達的。口中所暢談的以及心中的想法，以行為作為禁戒來勸助道德，說戒是爲了使道更加光輝，一切都沒有形象，就像虛空一樣，能夠』現代漢語譯本

【English Translation】 If one aspires to the Great Vehicle (Mahayana, a major branch of Buddhism emphasizing the bodhisattva ideal), One should proclaim the teachings of the Buddha, So that one may become the best among people.

The mind of the Way is unattainable, It transcends thoughts of words and forms, Therefore, it is called 'the emptiness of the Way', Understanding this, one can shine like radiance.

Then, the youth said to the assembly: 'The Way and teachings are not different, it is invisible! Unattainable! What can be said cannot be truly seen, one speaks of the Way, yet people cling to the Way and seek something, their expectations will be in vain, because the Way is without dwelling, abiding like this is the true establishment of the Way! The Perfections (Paramita, the six or ten perfections practiced by bodhisattvas in Buddhism) are also like this. And the root of countless other virtues, expressing them in words cannot fully explain, they are just sounds, without specific words. Furthermore, regarding giving, giving with the intention to give, giving with a direction, the Way abides in all equality, speaking of compassionate giving, the teachings of the Way also practice compassion, its Way is natural, equal like the void, understanding in the heart what is said, considering everything to be pure, its Way is universal and empty. Actions of the body, words of the mouth, thoughts of the mind, abandoning giving, all of this is worldly toil, this is what is called the Perfection of Giving. Encouraging others is also like this. Giving is not the grace of the Way, those who cling to the Way do not rely on giving, these two are just borrowed sounds! Forever without attachment, without form. If one accepts the teachings of the Way like this, it is the practice of a bodhisattva, this is what is called the Perfection of Giving. For the giver, it is pure, because he gives without expecting anything in return. Hearing the precepts, not clinging to form, there will be no birth or death, this is what is called keeping the precepts. If the actions of body, mouth, and mind are without creation, everything is empty, yet one makes distinctions, what is spoken is the result of causes and conditions coming together. What is spoken by the mouth, because of its name, is called a precept. The precepts spoken by the mouth are also like this. These two have no form, all the actions of precepts, all are borrowed words, without fixed sentences, those who cling to the Way cannot express it in words. What is spoken by the mouth and the thoughts in the heart, using actions as precepts to encourage morality, saying precepts is to make the Way more radiant, everything is without form, like the void, able to' English version

曉了此，是謂獨步報行禁戒。所可游志超絕無侶，入平等覺，亹亹深妙難及之道。」於是贊曰：

「如言道亦然，　　無持不可見，　所說無所睹，　　我宣者佛道。　誓願求于道，　　所愿無所住，　無住無處所，　　道所立亦然。　諸度無極然，　　及所作眾德，　言辭托音聲，　　所說無所說。　所可謂佈施，　　所施當所施，　方當所憲者，　　悉住平等道。　口所暢佈施，　　敷演于道事，　彼道亦自然，　　等猶如虛空。　若能曉了心，　　口之所說者，　彼一切清凈，　　聞凈皆至道。　身口及心念，　　舍一切塵勞，　所勸亦如斯，　　是施度無極。　佈施不歸道，　　道不倚于施，　此二者假名，　　無著亦無象。　若無所依倚，　　其受道若斯，　若不望想報，　　是名曰佈施。　而假聞禁戒，　　不住于形色，　不起無所滅，　　是為戒之相。　不行戒亦爾，　　身口心無異，　無作無所有，　　假有言說耳！　因緣合有辭，　　說號禁戒耳！　如吾戒正等，　　此二事無漏。　諸可禁戒事，　　一切假于言，　道義所獲者，　　無言亦無業。　口說心所作，　　禁戒勸助道，　計戒及道教，　　一切如虛空。　若曉了此者，　

【現代漢語翻譯】現代漢語譯本明白了這些，就叫做獨自修行，遵守戒律。這樣就可以心志高遠，超越一切，沒有同伴，進入平等覺悟，不斷深入難以企及的深奧之道。」於是讚歎說：『正如所說的道一樣，沒有執持，不可見，所說的沒有可以觀察到的，我所宣說的是佛道。發誓愿追求道，所愿沒有停留之處，沒有停留也沒有處所，道所建立的也是這樣。各種度（paramita）都是無限的，以及所做的各種功德，言辭依託于聲音，所說的沒有真正所說。所謂佈施（dana），施者、所施之物和接受者，都安住于平等的道。口中所宣揚的佈施，敷演道的道理，那道也是自然而然的，平等如同虛空。如果能夠明白內心，口中所說的話，那一切都是清凈的，聽到清凈的道理就能達到道。身、口和心念，捨棄一切塵世的勞苦，所勸導的也是這樣，這就是佈施度（dana paramita）的無限。佈施不歸屬於道，道也不依賴於佈施，這兩者都是假名，沒有執著也沒有形象。如果沒有所依賴，接受道就是這樣，如果不期望回報，這就叫做佈施。而假借聽聞戒律，不住于形色，不生起也不滅亡，這就是戒的真相。不修行戒律也是這樣，身、口、心沒有差別，沒有造作也沒有所有，只是假借言語罷了！因緣和合才有言辭，說的是禁戒罷了！如同我的戒律一樣平等，這兩件事都沒有遺漏。所有可以禁止的行為，一切都是假借言語，道義所獲得的，沒有言語也沒有行為。口說和心中所做，禁戒勸導幫助道，計算戒律和道教，一切都如同虛空。如果明白了這些，

【English Translation】 English version Understanding this is called walking alone, observing the precepts. Thus, one's will can be lofty, surpassing all, without companions, entering into equal enlightenment, continuously delving into the profound and unattainable path.』 Then, he praised, saying: 『Just as the path is spoken of, it has no holding, it is invisible, what is said has nothing to be observed, what I proclaim is the Buddha's path. Vowing to seek the path, what is desired has no place to stay, there is no staying and no place, the establishment of the path is also like this. All perfections (paramita) are limitless, and all the merits that are done, words rely on sound, what is said has no real saying. What is called giving (dana), the giver, what is given, and the receiver, all abide in the equal path. The giving that is proclaimed by the mouth, expounding the principles of the path, that path is also natural, equal like the void. If one can understand the mind, what is spoken by the mouth, then all is pure, hearing the pure principles can reach the path. Body, mouth, and mind, abandoning all worldly toil, what is advised is also like this, this is the limitlessness of the perfection of giving (dana paramita). Giving does not belong to the path, the path does not rely on giving, these two are false names, without attachment and without form. If there is nothing to rely on, receiving the path is like this, if one does not expect reward, this is called giving. And borrowing the hearing of precepts, not dwelling in form and color, not arising and not ceasing, this is the true nature of precepts. Not practicing precepts is also like this, body, mouth, and mind are not different, there is no creation and no possession, it is just borrowing words! Conditions come together to have words, speaking of precepts! Just like my precepts are equal, these two things have no omissions. All that can be prohibited, all are borrowing words, what is obtained by the meaning of the path, has no words and no actions. What is spoken by the mouth and done in the heart, precepts advise and help the path, calculating precepts and the teachings of the path, all are like the void. If one understands these,

獨步普入戒，　則游居於道，　　深妙難解句。」

童子又謂諸來會者：「所可謂言忍辱教者亦是言辭，解空空義乃為忍辱。忍如平等三界亦如，說忍形類無像無見，等心於此乃名曰忍。若能虛靜為忍辱根，音聲香味因緣合成，彼無所有但文字耳，是故宣暢言忍辱矣！如來正覺說有三忍，身、口、心念。若能曉了此忍辱者，是曰為忍。解斷其身節節離散，心無瞋恚，恩愛及身譬如墻壁，察身如是為忍辱。遠聞惡口所暢說，若能堪任，于諸言辭不味所說，乃為忍辱。若復游志一切瑕穢，其心靜然而無憂結，意能分別諸文字者，心乃入于忍辱，計如忍道亦如此，身口意俱同爾，乃名曰道。宣傳於聖教，多所勸助者，一切精進上妙細微，及諸中間，億劫合集而不可得，至於成就。假使精進不可逮得，計于道德亦無所獲，不得諸法，是曰精進。所修精進設能如是，不懷怯弱亦無恐懅，是謂極上通大精進猛勇菩薩仁義備悉。」於是童子重頌曰：

「可所謂忍辱，　　口之所宣暢，　空空義故忍，　　如忍等三世。　說于忍色像，　　不貌不可見，　若心等於斯，　　爾乃名曰忍。　忍類為空靜，　　緣合聲香味，　彼無有文字，　　此乃名曰忍。　講宣此三忍，　　身口及心念，　若人曉了此，　　

【現代漢語翻譯】現代漢語譯本『獨自進入普遍的戒律，便能安住于正道，』這是深奧難解的語句。童子又對所有來集會的人說：『所謂講說忍辱的教義，也只是言辭而已，理解空性的意義才是真正的忍辱。忍如平等對待三界一樣，講說忍辱的形相是無形無相、不可見的，如果內心能平等對待這一切，才稱之為忍。如果能以虛靜為忍辱的根本，那麼音聲、香味等因緣和合而成的事物，它們本身並無實體，只是文字概念而已，所以才宣講忍辱！如來正覺宣說有三種忍，即身忍、口忍、意念忍。如果能理解這三種忍辱，才可稱為忍。理解到即使身體被肢解，心也不生瞋恨，恩愛之情對於自身如同墻壁一般，這樣觀察自身才是忍辱。聽到遠處傳來的惡語，如果能夠承受，對於各種言辭不執著于其所說，才是忍辱。如果能游心於一切瑕疵污穢，內心平靜而無憂愁，意念能分辨各種文字概念，心才能進入忍辱的境界，認為忍辱之道也是如此，身口意三者都相同，才可稱為道。宣揚聖教，多加勸勉幫助他人，一切精進，無論是上妙細微的，還是中間的，即使經過億劫的積累也難以獲得，直到成就。即使精進到無法企及的程度，如果執著于道德也一無所獲，不能證得諸法，這才是精進的真諦。如果所修的精進能達到如此境界，不懷怯懦，也沒有恐懼，這才是最上乘、通達廣大、精進勇猛的菩薩，仁義具備。』於是童子又以偈頌說道：『所謂忍辱，是口中所宣揚的，因理解空性的意義才是忍辱，如忍辱平等對待三世一樣。講說忍辱的色相，是無形無貌、不可見的，如果內心能平等對待這一切，才稱之為忍。忍辱的本質是空寂虛靜，音聲、香味等因緣和合而成的事物，它們本身並無實體，只是文字概念而已，這才是所謂的忍辱。宣講這三種忍辱，即身忍、口忍、意念忍，如果有人能理解這些，

【English Translation】 English version 'Entering the precepts universally alone, one dwells in the path,' this is a profound and difficult to understand statement. The youth then said to all those assembled: 'What is called the teaching of patience is also just words; understanding the meaning of emptiness is true patience. Patience is like treating the three realms equally; speaking of the form of patience, it is formless, without appearance, and invisible. If the mind can treat all this equally, then it is called patience. If one can take stillness as the root of patience, then sounds, smells, and other things that arise from conditions have no substance, they are just words. Therefore, we proclaim patience! The Tathagata (如來) (Thus Come One) of Perfect Enlightenment speaks of three kinds of patience: patience of the body, patience of speech, and patience of mind. If one can understand these three kinds of patience, then it is called patience. Understanding that even if the body is dismembered, the mind does not generate anger, and that love and attachment to the body are like a wall, observing the body in this way is patience. If one can endure hearing harsh words from afar, and not be attached to what is said, that is patience. If one can wander through all defilements with a calm and untroubled mind, and if the mind can discern the meaning of words, then the mind enters into patience. The path of patience is also like this, with body, speech, and mind all being the same, then it is called the path. Proclaiming the holy teachings, encouraging and helping others, all diligence, whether subtle or intermediate, even if accumulated for countless eons, cannot be attained until enlightenment. Even if diligence is unattainable, if one is attached to morality, one will gain nothing and not attain the dharmas (諸法) (teachings), this is the true meaning of diligence. If the diligence one cultivates can reach this state, without timidity or fear, this is the supreme, vast, and courageous diligence of a Bodhisattva (菩薩) (enlightenment being), who is complete in benevolence and righteousness.' Then the youth spoke again in verse: 'What is called patience is what is proclaimed by the mouth; because of understanding the meaning of emptiness, it is patience, like patience treating the three worlds equally. Speaking of the form of patience, it is formless, without appearance, and invisible; if the mind can treat all this equally, then it is called patience. The nature of patience is emptiness and stillness; sounds, smells, and other things that arise from conditions have no substance, they are just words, this is what is called patience. Proclaiming these three kinds of patience: patience of the body, patience of speech, and patience of mind; if one can understand these,

暢乃名曰忍。　節節解其身，　　而心不懷恚，　身受如墻壁，　　是為身忍辱。　遠聞有惡言，　　不報于罵辭，　入此音乃忍，　　悉能住所說。　若於諸瑕疵，　　心不懷愛結，　設能了字空，　　是心入忍辱。　如忍道亦然，　　身口意如是，　此乃名曰道，　　名所而勸助。　若諸所精進，　　最上中微下，　合集億垓劫，　　不得便成就。　精進不可得，　　道亦無所獲，　不逮一切法，　　是曰為精進。　若勤力行此，　　無怯不懷難，　彼則大精進，　　為猛勇菩薩。」

童子復謂諸來會者：「所謂禪思亦不有念，計于禪者亦無所住，棄一切想，是乃名曰寂度無極。則能寂然澹泊無言，無放逸，離諸漏而燒滅一切塵，是名曰寂度無極。心於諸法不遣往反，於心離心，是則名曰寂度無極。心及禪定常至道意，恒以平等觀此眾事，若能平等，于諸所觀無有邪正，斯謂佛道不為難得；無有文字亦無所說，不可究竟亦無所有，無有放逸亦不自恣，此乃曰智度無極。無有此際不度彼岸，又於此彼而無所住，正立法界以無所住，亦無所著，亦無文字，無所頒宣，無文字已！不復舉假一切思想，若能啟受於此法者，爾乃名曰智度無極。六度無極亦復如是，假使有人等觀此義，則

【現代漢語翻譯】現代漢語譯本所謂的『忍』，就是指能夠忍耐。即使身體被肢解，內心也不懷恨意；身體所受的痛苦如同墻壁一般，這稱為『身忍辱』。即使聽到惡語，也不以謾罵迴應；能夠容忍這些聲音，並且安住于所說的話語中，這稱為『音忍』。如果對於各種瑕疵，內心不產生愛戀和執著，並且能夠理解文字的空性，這樣的心就進入了『忍辱』的境界。忍辱之道也是如此，身、口、意都應如此。這被稱為『道』，是值得讚揚和幫助的。如果所有的精進，無論是上等、中等還是下等，即使經過億萬劫的積累，也無法立即成就。精進本身是不可得的，道也沒有任何所得。不執著於一切法，這才是真正的『精進』。如果勤勉地實踐這些，不畏懼也不退縮，那就是大精進，是勇猛的菩薩。童子又對在場的人說：『所謂的禪思，就是沒有念頭；執著于禪的人，也沒有任何住處。捨棄一切妄想，這稱為『寂度無極』。』能夠寂靜淡泊，不言不語，沒有放逸，遠離各種煩惱，燒盡一切塵垢，這稱為『寂度無極』。心對於諸法不來不去，心離於心，這稱為『寂度無極』。心與禪定常常達到道意，始終以平等心看待一切事物。如果能夠平等，對於所觀察的事物沒有邪正之分，那麼佛道就不難獲得；沒有文字，也沒有所說，不可究竟，也沒有任何所有，沒有放逸，也不放縱自己，這稱為『智度無極』。沒有此岸，也沒有彼岸，對於此岸彼岸也沒有任何執著。正確地建立法界，沒有執著，也沒有文字，沒有宣說，沒有文字！不再執著於一切思想。如果能夠接受並實踐這個法，就稱為『智度無極』。六度無極也是如此。如果有人能夠平等地看待這些道理，那麼...

【English Translation】 English version The so-called 'patience' (忍, ren) is the ability to endure. Even if the body is dismembered, the mind does not harbor resentment; the pain the body endures is like a wall, this is called 'patience of the body' (身忍辱, shen renru). Even if one hears harsh words, one does not respond with curses; being able to tolerate these sounds and abide in what is said, this is called 'patience of sound' (音忍, yin ren). If, regarding all flaws, the mind does not generate attachment or clinging, and is able to understand the emptiness of words, such a mind enters the realm of 'patience' (忍辱, renru). The path of patience is also like this, the body, speech, and mind should all be like this. This is called the 'path' (道, dao), and it is worthy of praise and assistance. If all diligence, whether superior, middling, or inferior, even after accumulating for billions of kalpas, cannot immediately achieve enlightenment. Diligence itself is unattainable, and the path has nothing to be gained. Not clinging to all dharmas, this is true 'diligence' (精進, jingjin). If one diligently practices these, without fear or retreat, that is great diligence, and one is a courageous Bodhisattva. The youth then said to those present: 'The so-called meditation (禪思, chansi) is without thought; those who cling to meditation have no abode. Abandoning all delusions, this is called 'silent crossing without limit' (寂度無極, jidu wuji).' Being able to be silent and detached, without speaking, without laxity, away from all afflictions, burning away all defilements, this is called 'silent crossing without limit'. The mind does not come or go regarding all dharmas, the mind is separate from the mind, this is called 'silent crossing without limit'. The mind and meditation often reach the intention of the path, always viewing all things with equanimity. If one can be equal, without distinguishing between right and wrong in what is observed, then the Buddha's path is not difficult to attain; there are no words, nor anything to be said, it is not ultimate, nor is there anything possessed, there is no laxity, nor self-indulgence, this is called 'wisdom crossing without limit' (智度無極, zhi du wuji). There is no this shore, nor that shore, and there is no attachment to this shore or that shore. Correctly establishing the dharma realm, without attachment, without words, without proclamation, without words! No longer clinging to all thoughts. If one can accept and practice this dharma, it is called 'wisdom crossing without limit'. The six perfections without limit are also like this. If someone can view these principles with equanimity, then...

能均平一切諸法，亦能等於一切眾生，若能同像一切諸法，則能均平一切眾生，若能平均一切眾生，則能平等一切諸佛。等諸佛已，則能奉修於一切智，是故菩薩勇猛無畏，猶斯名曰無極智慧。若能順從此教命者，則順法眼不可思議。」於是童子以偈頌曰：

「禪行無所思，　　專心不有住，　斷一切諸想，　　名寂度無極。　寂然而澹泊，　　不逸無諸漏，　棄捐眾塵勞，　　是寂度無極。　其心一切法，　　未曾遣往反，　無心脫於心，　　寂然度彼岸。　計心及與道，　　觀之悉平等，　若能察平等，　　佛道不難得。　舍文字無言，　　無本無所有，　不樂不自恣，　　乃名為智慧。　無此不度岸，　　不住彼此際，　正立於法界，　　不住無所著。　文字無班宣，　　不與一切想，　以是受諸法，　　乃名曰智慧。　諸度無極然，　　所見一同類，　則能等諸法，　　平均于眾生。　以能等諸法，　　則能等眾生，　亦等於諸法，　　便等一切智。　是故大智慧，　　菩薩其勇猛，　能隨此教令，　　法眼不可議。」

彼諸正士，說此章句分別所趣，以千二百人皆發無上正真道意，六萬菩薩得無所從生法忍。時蓮華上諸坐菩薩，尋即退下稽首佛足，及復禮

【現代漢語翻譯】現代漢語譯本『如果能夠平等對待一切諸法（dharma，佛法），也能平等對待一切眾生（sattva，有情），如果能夠以同樣的態度對待一切諸法，就能平等對待一切眾生，如果能夠平等對待一切眾生，就能平等對待一切諸佛（Buddha，覺悟者）。平等對待諸佛之後，就能奉行修習一切智慧（sarvajna，一切智），因此菩薩（bodhisattva，菩提薩埵）勇猛無畏，這被稱為無極智慧。如果能夠遵循這個教誨，就能順應不可思議的法眼（dharmacaksu，法眼）。』於是童子以偈頌說道：『禪定修行不思慮，專心致志不執著，斷絕一切妄想，名為寂靜度無極。寂靜而淡泊，不放逸無煩惱，拋棄一切塵世勞苦，是寂靜度無極。其心對待一切法，從未有來回往復，無心脫離於心，寂靜度過彼岸。計較心與道，觀察它們都平等，如果能察覺平等，佛道不難獲得。捨棄文字言語，無本無所有，不貪戀不放縱，這稱為智慧。沒有此則不能度過彼岸，不住在彼此的界限，正確地立足於法界，不住著于任何事物。文字沒有明確的宣示，不與任何妄想相連，以此接受諸法，這稱為智慧。諸度無極（paramita，波羅蜜多）雖然不同，所見卻同屬一類，就能平等對待諸法，平等對待眾生。因為能平等對待諸法，就能平等對待眾生，也平等對待諸法，便能平等對待一切智慧。因此大智慧，菩薩才勇猛，能遵循這個教誨，法眼不可思議。』那些正士，講述這些章句所指的意義，一千二百人都發起了無上正真道意（anuttara-samyak-sambodhi-citta，無上正等正覺心），六萬菩薩得到了無所從生法忍（anutpattika-dharma-ksanti，無生法忍）。當時蓮花上的菩薩們，隨即退下，頂禮佛足，並再次行禮。

【English Translation】 English version 'If one can equally treat all dharmas (teachings, phenomena), one can also equally treat all sattvas (beings). If one can treat all dharmas with the same attitude, one can equally treat all sattvas. If one can equally treat all sattvas, one can equally treat all Buddhas (enlightened ones). Having treated all Buddhas equally, one can then practice and cultivate all wisdom (sarvajna, omniscience). Therefore, a bodhisattva (enlightenment-being) is courageous and fearless, and this is called limitless wisdom. If one can follow this teaching, one can align with the inconceivable dharma eye (dharmacaksu).』 Then the youth spoke in verses: 'Meditative practice without thought, focused mind without attachment, severing all delusions, is called serene crossing without limit. Serene and detached, not negligent without outflows, abandoning all worldly toil, is serene crossing without limit. The mind towards all dharmas, never going back and forth, without mind escaping from mind, serenely crossing to the other shore. Calculating mind and the path, observing them all as equal, if one can perceive equality, the Buddha path is not difficult to attain. Abandoning written words and speech, without origin and without possession, not indulging nor being self-willed, this is called wisdom. Without this, one cannot cross to the other shore, not dwelling on the boundaries of this and that, standing correctly in the dharma realm, not dwelling on anything. Words have no clear declaration, not connected to any delusions, receiving all dharmas in this way, this is called wisdom. The perfections (paramita) are limitless, though different, what is seen is of the same kind, then one can equally treat all dharmas, equally treat all beings. Because one can equally treat all dharmas, one can equally treat all beings, also equally treat all dharmas, then equally treat all wisdom. Therefore, with great wisdom, the bodhisattva is courageous, able to follow this teaching, the dharma eye is inconceivable.』 Those righteous ones, explained the meaning of these verses, and twelve hundred people all generated the intention for unsurpassed, true, and complete enlightenment (anuttara-samyak-sambodhi-citta), and sixty thousand bodhisattvas attained the acceptance of the non-arising of dharmas (anutpattika-dharma-ksanti). At that time, the bodhisattvas on the lotus seats, immediately descended, bowed at the Buddha's feet, and then bowed again.

于無言菩薩，俱共啟白無言菩薩：「吾等以報聖師之恩，欽樂正法奉事經典，修行孝順而有反覆。」

賢者舍利弗前白佛言：「唯然世尊！此諸菩薩，何故口宣如來言辭：『吾等孝順而有反覆。』」

佛告舍利弗：「此諸菩薩，悉是無言菩薩大士之所勸發，令宣道教演于恩慈仁義禮節，無上正真大乘之教，開化未聞令發道意，是為孝順而有反覆。報師之恩，今者故來行供養德，亦欲睹見於此大會奉覲佛聖，聽省經典咨受所聞。」

於是無言菩薩白世尊曰：「我欲啟問如來、至真、等正覺所懷疑結，設見聽者，乃敢自陳。」

世尊即告無言菩薩：「恣意所問諸不了者，如來一一當為發遣，可悅其心令無餘疑。」

時舍利弗語無言菩薩：「汝族姓子，不能語言，云何欲問如來義乎？」

無言答曰：「一切語法，悉無文字亦無言辭。所以者何？一切眾生皆悉自然，無諸言教及眾想念。唯舍利弗！因心所念口說言辭，若無所思則無所言。心所念者悉虛無實，言不可說，不可示人，亦不可得咨問行念。其想著者，悉無所有，而無文字。其虛無者亦無想念，亦不宣暢文字之說。其諸行念不自想言：『吾當宣佈文字之說。』文字不念當行想念暢文字說。唯舍利弗！十二緣起深奧難逮，巍巍如是

【現代漢語翻譯】現代漢語譯本：無言菩薩們一起向無言菩薩稟告說：『我們爲了報答聖師的恩情，敬佩並樂於正法，奉行經典，修行孝道，但仍有反覆。』賢者舍利弗向前稟告佛說：『世尊，這些菩薩為什麼口中宣說如來的言辭：『我們孝順但仍有反覆』？』佛告訴舍利弗：『這些菩薩，都是無言菩薩大士所勸導啓發，讓他們宣揚道教，闡述恩慈仁義禮節，無上正真大乘的教義，開導那些未曾聽聞的人，使他們發起道心，這就是所謂的孝順但仍有反覆。他們爲了報答師恩，現在特來行供養之德，也想瞻仰這次大會，拜見佛聖，聽聞經典，請教所聞。』於是無言菩薩向世尊稟告說：『我想要請問如來、至真、等正覺（如來的三種稱號）所懷疑的疑團，如果蒙允許，我才敢陳述。』世尊就告訴無言菩薩：『隨意發問你所不明白的，如來會一一為你解答，使你心悅誠服，不再有任何疑惑。』這時，舍利弗對無言菩薩說：『你這位族姓之子，不能說話，怎麼能向如來請問佛法呢？』無言菩薩回答說：『一切佛法，都沒有文字，也沒有言辭。為什麼呢？因為一切眾生都是自然而然的，沒有言語教導和各種念頭。舍利弗啊！是因為心中有所念才用口說出言辭，如果沒有所思，也就沒有所言。心中所念都是虛妄不實的，言語是不可說的，不可示人的，也不可用來請教和思考。那些執著于念頭的人，其實什麼都沒有，也沒有文字。那些虛無的東西也沒有念頭，也不會宣說文字的道理。那些行為和念頭不會自己想說：『我應當宣說文字的道理。』文字也不會想說要用念頭來宣說文字的道理。舍利弗啊！十二因緣（佛教基本教義）深奧難懂，就是這樣巍巍廣大。』

【English Translation】 English version: The Mute Bodhisattvas, together, reported to the Mute Bodhisattva: 『We, in order to repay the kindness of our holy teacher, admire and delight in the true Dharma, uphold the scriptures, practice filial piety, yet still have relapses.』 The wise Shariputra then addressed the Buddha, saying: 『World Honored One, why do these Bodhisattvas proclaim the words of the Tathagata (another name for Buddha): 『We are filial, yet still have relapses』?』 The Buddha told Shariputra: 『These Bodhisattvas are all encouraged and inspired by the great being, the Mute Bodhisattva, to proclaim the teachings of the Way, to expound on kindness, compassion, righteousness, and propriety, the supreme, true, and great vehicle teachings, to enlighten those who have not heard, and to cause them to generate the aspiration for the Way. This is what is meant by being filial yet still having relapses. To repay the kindness of their teacher, they have come to perform meritorious offerings, and also wish to witness this assembly, pay homage to the holy Buddha, listen to the scriptures, and seek guidance on what they have heard.』 Then the Mute Bodhisattva reported to the World Honored One: 『I wish to inquire about the doubts and knots of the Tathagata (another name for Buddha), the Truly Realized One, the Perfectly Enlightened One, and if I am permitted, I will then dare to express them.』 The World Honored One then told the Mute Bodhisattva: 『Ask freely about what you do not understand. The Tathagata will answer each and every one of them for you, so that your heart will be pleased and you will have no remaining doubts.』 At that time, Shariputra said to the Mute Bodhisattva: 『You, son of a noble family, cannot speak, how can you ask the Tathagata about the Dharma?』 The Mute Bodhisattva replied: 『All Dharmas (Buddhist teachings) have no words, nor do they have language. Why is that? Because all sentient beings are natural, without verbal instruction or various thoughts. O Shariputra! It is because the mind has thoughts that words are spoken. If there is no thought, then there is no speech. What the mind thinks is all false and unreal. Words are unspeakable, cannot be shown to others, nor can they be used to inquire or contemplate. Those who are attached to thoughts, in fact, have nothing, and there are no words. Those things that are empty also have no thoughts, nor do they proclaim the meaning of words. Those actions and thoughts do not think to themselves: 『I should proclaim the meaning of words.』 Words do not think to use thoughts to proclaim the meaning of words. O Shariputra! The twelve links of dependent origination (fundamental Buddhist doctrine) are profound and difficult to grasp, and are thus vast and majestic.』

，因緣所生，彼則自然，了無所有；假使自然無所有者，彼則無有逮成道者。唯舍利弗！一切諸法無所成因緣之事，依無所住有所造作，因於緣合，是故因緣無所興立。唯舍利弗！一切諸法悉無有主，而君長亦無常主，無有志念，因己思想多所馳騁，從對有念處於眾想，顛倒之黨從其起生。彼若有問、見難問者所想知，一切此法，有想無想悉為一相，謂無有想。彼所以問，是為菩薩行於大哀。唯舍利弗！吾以是故，興發大哀咨問如來，不以言辭聲音問事倚口言教，住于大哀菩薩所問。」

舍利弗問：「若族姓子，設無眾生無有人物，何因菩薩而於眾生興大哀乎？」

無言答曰：「唯舍利弗！設使眾生不求成就至於道者，爾乃菩薩不于眾生興發大哀；然而眾生，無有眾生起眾生想，是故菩薩處於眾生興發大哀。設說有人則反逆矣，一切五趣猶如幻化。嗚呼痛哉！諸人顛倒，無有眾生想，是故為彼講說經道，使無我本末皆空。由是菩薩為諸眾生興發大哀，無所破壞不毀所有，不壞吾我及人壽命，故曰菩薩入于大哀導利眾生。見暢審如分別空事，為諸客塵之所玷汙，所可游入等一切色，而自觀見本悉清凈，是故菩薩而於眾生興發大哀。」

時舍利弗贊無言菩薩曰：「善哉，善哉！族姓子！實如所云一無有

【現代漢語翻譯】現代漢語譯本：由因緣產生的法，其自性本空，了無所有；如果自性本空，那麼就沒有能夠成就佛道的人。舍利弗啊！一切諸法都沒有成就的因緣，它們依無所住而有所造作，因緣和合，所以因緣本身也無所成立。舍利弗啊！一切諸法都沒有主宰，君主也並非永恒的主宰，沒有固定的意志和念頭，只是因為自己的思想而多方馳騁，從對有念執著于各種想法，顛倒的見解由此產生。如果有人問，或者看到提問者想要了解的，一切這些法，有想或無想都只是一種相，即無想。他們之所以提問，是因為菩薩行於大悲。舍利弗啊！我因此而生起大悲，向如來請教，不是用言辭聲音來問事，而是依靠口頭教誨，安住于大悲的菩薩所問的問題。舍利弗問：『如果族姓子，假設沒有眾生，沒有人事物，菩薩為何要對眾生生起大悲呢？』無言回答說：『舍利弗啊！假設眾生不求成就佛道，那麼菩薩就不會對眾生生起大悲；然而眾生，並沒有眾生生起眾生之想，所以菩薩才對眾生生起大悲。如果說有人，那就顛倒了，一切五道眾生都如幻化。唉，可悲啊！人們顛倒，執著于眾生之想，所以才為他們講說經道，使他們明白無我，本末皆空。因此，菩薩為眾生生起大悲，不破壞任何事物，不毀壞所有，不破壞我、人、壽命等概念，所以說菩薩進入大悲以引導利益眾生。看到一切都像分別空性一樣清晰，卻被客塵所污染，所能游入的一切色法，而自己觀察到其本性清凈，所以菩薩才對眾生生起大悲。』這時，舍利弗讚歎無言菩薩說：『善哉，善哉！族姓子！確實如你所說，一切都無所有。』

【English Translation】 English version: Those dharmas that arise from conditions are by nature empty and without any inherent existence; if they are by nature empty, then there would be no one who could attain Buddhahood. Shariputra! All dharmas have no cause for their arising, they depend on non-abiding to create actions, and due to the combination of conditions, the conditions themselves have no basis. Shariputra! All dharmas have no master, and even a ruler is not an eternal master, having no fixed will or thought, but rather, due to their own thoughts, they wander in many directions, from attachment to the concept of existence to various thoughts, and from this, distorted views arise. If someone asks, or sees that the questioner wants to understand, all these dharmas, whether with thought or without thought, are of one nature, which is no-thought. The reason they ask is because Bodhisattvas practice great compassion. Shariputra! It is for this reason that I arouse great compassion and inquire of the Tathagata, not using words or sounds to ask questions, but relying on oral teachings, abiding in the questions asked by Bodhisattvas who dwell in great compassion. Shariputra asked: 'If, noble son, there are no sentient beings, no persons or things, why would a Bodhisattva arouse great compassion for sentient beings?' The Bodhisattva Without Words replied: 'Shariputra! If sentient beings did not seek to attain Buddhahood, then Bodhisattvas would not arouse great compassion for them; however, sentient beings do not have the thought of sentient beings arising, and therefore Bodhisattvas arouse great compassion for them. If one says there is a person, that is a reversal, all the five realms of existence are like illusions. Alas, how pitiful! People are deluded, clinging to the thought of sentient beings, and therefore we explain the teachings to them, so they may understand that there is no self, and that beginning and end are empty. Therefore, Bodhisattvas arouse great compassion for sentient beings, without destroying anything, without destroying all that exists, without destroying the concepts of self, person, or lifespan, and thus it is said that Bodhisattvas enter into great compassion to guide and benefit sentient beings. Seeing everything as clearly as the discernment of emptiness, yet being defiled by the dust of the senses, all the forms that one can enter, and observing that their nature is pure, therefore Bodhisattvas arouse great compassion for sentient beings.' Then Shariputra praised the Bodhisattva Without Words, saying: 'Excellent, excellent! Noble son! Truly, as you have said, everything is without any inherent existence.'

異。又從仁賢曏者聽者，所講辯才，故欲發問，當從正士啟受如是不可思議。所班宣法，設問所說，當令弊魔不得其便，使如來法得久存立，此諸眾會，天、龍、鬼、干沓和、阿須倫、加留羅、真陀羅、摩睺勒等人非人，逮得無量道法光明。」

於是無言菩薩前白佛言：「世尊常說修正見者，有二因緣：從他聞音、思惟其行。善哉！大聖！唯愿如來、至真、正覺，分別宣揚。何謂菩薩承於他音？何謂思惟？何賢聖之正見也？」

佛告無言菩薩：「族姓子！諦聽，善思念之，今當分別。猶如菩薩承他音聲，因而思惟，奉順賢聖之正見。」

「善哉！世尊！愿樂欲聞。」無言菩薩與大眾會，受教而聽。

佛言：「族姓子！若有菩薩，勸化眾生入于佛道，是為菩薩承於他音；設令其人心不懷亂，是為思惟；假使等觀于道意者，是為賢聖之正見也。又若聽省柔順道法，此承他音；若能奉持佛之道義，是為思惟；若能奉行菩薩之道逮得法忍，是為賢聖之正見也。

「複次，無言！若能宣于所聞微妙之慧無上正真，承此他音，假使能通達不計吾我，是為思惟；志性清凈無有諛諂發起洪業，是為賢聖之正見也。所聞順義而不違法，是承他音；修眾德本是為思惟；所行微妙勸助於道，是為賢聖之正見也

【現代漢語翻譯】現代漢語譯本『此外，那些從仁慈賢能的人那裡聽聞佛法的人，因為他們所講的辯才，所以想要發問，應當從正直的人那裡接受這樣不可思議的教誨。他們所宣講的佛法，以及提出的問題，應當使邪魔無法得逞，使如來的佛法得以長久存在。這樣，所有這些集會的人，包括天、龍、鬼、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，天上的樂神）、摩睺羅伽（Mahoraga，大蟒神）等非人，都能獲得無量的佛法光明。』於是，無言菩薩上前對佛說：『世尊常常說，修正見的人，有兩個因緣：從他人那裡聽聞佛法，以及思惟佛法的修行。太好了！大聖！希望如來、至真、正覺，能夠分別宣揚。什麼是菩薩接受他人的教誨？什麼是思惟？什麼是賢聖的正見呢？』佛告訴無言菩薩：『善男子！仔細聽，好好思考，我現在將分別說明。譬如菩薩接受他人的教誨，因而思惟，奉行賢聖的正見。』『太好了！世尊！我們很樂意聽聞。』無言菩薩和大眾一起，接受教誨並認真聽講。佛說：『善男子！如果有菩薩，勸導眾生進入佛道，這就是菩薩接受他人的教誨；如果他的心不混亂，這就是思惟；如果他能平等地看待佛道，這就是賢聖的正見。又如果聽聞柔順的佛法，這就是接受他人的教誨；如果能夠奉持佛的教義，這就是思惟；如果能夠奉行菩薩的道，獲得法忍，這就是賢聖的正見。『再者，無言！如果能夠宣講所聽聞的微妙智慧，無上正真，這就是接受他人的教誨；如果能夠通達不執著于自我，這就是思惟；如果心性清凈，沒有虛偽諂媚，發起宏大的事業，這就是賢聖的正見。所聽聞的符合正義而不違背佛法，這就是接受他人的教誨；修習各種德行根本，這就是思惟；所行微妙，勸助修行，這就是賢聖的正見。』

【English Translation】 English version 'Furthermore, those who hear the Dharma from benevolent and virtuous individuals, because of the eloquence of their teachings, wish to inquire and should receive such inconceivable teachings from upright individuals. The Dharma they proclaim, and the questions they pose, should prevent demons from taking advantage, and allow the Tathagata's Dharma to endure. Thus, all these assemblies, including gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), and other non-human beings, can attain immeasurable light of the Dharma.' Then, the Bodhisattva Nameless approached the Buddha and said, 'World Honored One, you often say that those who cultivate right view have two causes: hearing the Dharma from others and contemplating its practice. Excellent! Great Sage! May the Tathagata, the Truly Enlightened One, explain them separately. What is it for a Bodhisattva to receive teachings from others? What is contemplation? And what is the right view of the virtuous and noble?' The Buddha said to the Bodhisattva Nameless, 'Son of a noble family! Listen carefully and contemplate well, and I will now explain them separately. For example, a Bodhisattva receives teachings from others, and then contemplates, and practices the right view of the virtuous and noble.' 'Excellent! World Honored One! We are eager to hear.' The Bodhisattva Nameless and the assembly received the teachings and listened attentively. The Buddha said, 'Son of a noble family! If a Bodhisattva encourages sentient beings to enter the path of the Buddha, this is the Bodhisattva receiving teachings from others; if his mind is not confused, this is contemplation; if he can view the path of the Buddha equally, this is the right view of the virtuous and noble. Furthermore, if one listens to the gentle Dharma, this is receiving teachings from others; if one can uphold the Buddha's teachings, this is contemplation; if one can practice the Bodhisattva's path and attain Dharma-patience, this is the right view of the virtuous and noble.' 'Moreover, Nameless! If one can proclaim the subtle wisdom that has been heard, the unsurpassed and truly enlightened, this is receiving teachings from others; if one can understand and not cling to self, this is contemplation; if one's nature is pure, without flattery or deceit, and one initiates great undertakings, this is the right view of the virtuous and noble. What is heard is in accordance with righteousness and does not violate the Dharma, this is receiving teachings from others; cultivating the roots of all virtues, this is contemplation; what is practiced is subtle and encourages the path, this is the right view of the virtuous and noble.'

。專精聽受是承他音；求殊特義是為思惟；勸助道意未曾忘舍，是為賢聖之正見也。順念如應勸助道意，初不廢退等觀賢聖，放舍一切所可聞念，是承他音；一切所有敢可尊敬，悉能施與無所愛惜，是為思惟；不望其報，不貪著道，至於大乘，是為賢聖之正見也。聞于禁戒弘雅之教，此承他音；所執戒心無所習舍，是為思惟；戒無所行，篤信至真勸助於道，是為賢聖之正見也。聽省忍辱仁義大慈，此承他音；而懷愍傷無有害心，是為思惟；究竟閑靜，信諸法盡勸助佛道，是為賢聖之正見也。聽省精進則而順之，是承他音；其心不住懈怠垢穢，是為思惟；無合無散無所違失，慇勤精進以勸助道，是為賢聖之正見也。令聞禪定三脫之門三昧正受，此承他音；心所為事而不可得，觀察心本，是為思惟；所修禪定不墮顛倒勸助佛道，是為賢聖之正見也。聽聞智慧身根華實，此承他音；所聞法觀察本末之所歸趣，是為思惟；棄捐諸流眾崖底源開化之意，是為賢聖之正見。示以四恩，聽攝所聞了無所著，此承他音；未曾放廢四恩之教，是為思惟；所可救濟恩及眾生，斯平等義，開度立之於一切智，是為賢聖之正見也。修四梵行慈悲喜護，此承他音；而不壞除愍愛眾類亦無所毀，所可奉行不求名稱，是為思惟；遵樂空無，為眾生故而

【現代漢語翻譯】現代漢語譯本：專心聽受教誨是接受他人的聲音；尋求獨特深刻的意義是進行思考；勸勉幫助道業的心意從未忘卻，這就是賢聖的正確見解。順應正念，勸勉幫助道業的心意，從不懈怠退縮，平等看待賢聖，放下一切所聽聞的念頭，這是接受他人的聲音；對於一切值得尊敬的事物，都能施捨給予，毫無吝惜，這是進行思考；不求回報，不貪執于道，直至大乘，這就是賢聖的正確見解。聽聞關於禁戒的弘大教誨，這是接受他人的聲音；所持守的戒心沒有絲毫的習染和捨棄，這是進行思考；戒律沒有固定的行為模式，篤信至真，勸勉幫助道業，這就是賢聖的正確見解。聽聞忍辱、仁義、大慈的教誨，這是接受他人的聲音；心中懷有憐憫和傷感，沒有絲毫的害人之心，這是進行思考；最終達到閑靜，相信諸法皆空，勸勉幫助佛道，這就是賢聖的正確見解。聽聞精進的教誨並順應實行，這是接受他人的聲音；內心不滯留于懈怠和污穢，這是進行思考；沒有聚合也沒有分散，沒有違背和缺失，勤勉精進以勸勉幫助道業，這就是賢聖的正確見解。聽聞禪定、三解脫門（三昧、正受）的教誨，這是接受他人的聲音；內心所為之事不可得，觀察心的本源，這是進行思考；所修習的禪定不墮入顛倒，勸勉幫助佛道，這就是賢聖的正確見解。聽聞智慧、身根的華實，這是接受他人的聲音；所聽聞的法，觀察其本末的歸趣，這是進行思考；捨棄諸流、眾崖、底源，開化之意，這就是賢聖的正確見解。展示四恩，聽受所聞而了無執著，這是接受他人的聲音；從未放棄四恩的教誨，這是進行思考；所能救濟的恩惠及眾生，這種平等之義，開導並使其立足於一切智，這就是賢聖的正確見解。修習四梵行（慈、悲、喜、護），這是接受他人的聲音；而不破壞和消除對眾生的憐憫和愛護，也沒有絲毫的毀壞，所奉行的不求名聲，這是進行思考；遵循空無的快樂，爲了眾生的緣故而

【English Translation】 English version: To diligently listen and receive teachings is to accept the sounds of others; to seek unique and profound meanings is to contemplate; the intention to encourage and assist in the path of enlightenment is never forgotten, this is the correct view of the wise and noble. To follow right mindfulness, to encourage and assist in the path of enlightenment, never to be lazy or retreat, to view the wise and noble equally, to let go of all heard thoughts, this is to accept the sounds of others; for all things worthy of respect, to be able to give without any reluctance, this is to contemplate; not seeking reward, not clinging to the path, until the Great Vehicle, this is the correct view of the wise and noble. To hear the vast teachings on precepts, this is to accept the sounds of others; the precepts held in mind without any defilement or abandonment, this is to contemplate; precepts without fixed patterns of behavior, to firmly believe in the ultimate truth, to encourage and assist in the path of enlightenment, this is the correct view of the wise and noble. To hear the teachings of patience, benevolence, and great compassion, this is to accept the sounds of others; to harbor compassion and sorrow, without any intention to harm, this is to contemplate; to ultimately reach tranquility, to believe that all dharmas are empty, to encourage and assist in the path of Buddhahood, this is the correct view of the wise and noble. To hear the teachings of diligence and to follow them, this is to accept the sounds of others; the mind not dwelling in laziness and defilement, this is to contemplate; without gathering or scattering, without violation or loss, to diligently encourage and assist in the path of enlightenment, this is the correct view of the wise and noble. To hear the teachings of meditation, the three doors of liberation (samadhi, right reception), this is to accept the sounds of others; the actions of the mind are unattainable, to observe the origin of the mind, this is to contemplate; the meditation practiced not falling into delusion, to encourage and assist in the path of Buddhahood, this is the correct view of the wise and noble. To hear the wisdom, the essence of the body's roots, this is to accept the sounds of others; the dharma heard, to observe the beginning and end of its destination, this is to contemplate; to abandon all streams, cliffs, and sources, the intention of enlightenment, this is the correct view of the wise and noble. To show the four kindnesses, to listen and receive without any attachment, this is to accept the sounds of others; never abandoning the teachings of the four kindnesses, this is to contemplate; the kindness and beings that can be saved, this equality, to guide and establish them in all-knowing wisdom, this is the correct view of the wise and noble. To cultivate the four Brahmaviharas (loving-kindness, compassion, joy, equanimity), this is to accept the sounds of others; without destroying or eliminating compassion and love for beings, without any harm, what is practiced not seeking fame, this is to contemplate; to follow the joy of emptiness, for the sake of beings to

修愍哀，以法之故而行歡悅，為二報故勸助道德，是為賢聖之正見也。設令聽省四分別辯，此承他音；觀察諸法威儀禮節，是為思惟；從法義等於平均，所行具足勸發道意，是為賢聖之正見也。若聞所當奉行微妙導利之事，此承他音；念御順行而不遠離，是為思惟；章句道跡，所由處所宣佈佛道，是為賢聖之正見也。若能令聞三十七品正覺之法，此承他音；修于意止悉不憒亂，行於斷意，未曾惑隨不善之心，而常順從德義之志，其神足者，精進禪定不懷怯弱，篤信如是，明解章句而不退還，慧能尋對一一觀察，心由力不行塵勞，入覺意法等於道心，是為思惟；假使無意無所思念，於四意止不起不滅，於四意斷柔和身心，於四神足審如真諦，曉瞭如是，所趣若斯，執智慧刀截斷眾垢，情慾不散入于正法，而於覺意下入等觀無有二事，所歸徑路勸助道心，是為賢聖之正見也。若使聽聞四聖諦者，此承他音；五陰苦患，恩愛之難，滅盡所習因緣之報，入于徑路，是為思惟；雖處諸苦慧無所起，于諸所習慧無所習，于諸所盡慧究竟盡，由於徑路慧無所著，勸發大道，是為賢聖之正見也。若以聽受於三脫門，此承他音；篤信于空不畏無相，而於無愿無所志求，是為思惟；不生空行開化諸見，興于無相教導一切，諸所相行發於無愿

【現代漢語翻譯】現代漢語譯本：修習慈悲，因佛法之故而心生歡喜，爲了獲得兩種果報而勸勉行善，這就是賢聖的正見。如果聽聞並省察四種分別辯才，這是接受他人的教誨；觀察諸法的威儀禮節，這是思惟；從佛法義理上達到平等，所行之事都具足，並能勸發道心，這就是賢聖的正見。如果聽聞應當奉行的微妙引導之事，這是接受他人的教誨；唸誦並遵循修行而不偏離，這是思惟；經文的章句和修行的路徑，以及宣說佛道的地方，這就是賢聖的正見。如果能使人聽聞三十七道品（三十七種通往覺悟的修行方法）的正覺之法，這是接受他人的教誨；修習意止（四念住）使心不散亂，修行斷意（四正勤），不被不善之心迷惑，而常常順從德義的志向，他的神足（四神足）是精進、禪定而不懷怯弱，篤信如此，明瞭解章句而不退轉，智慧能夠尋對一一觀察，心因力量而不受塵勞的干擾，進入覺意法（七覺支）而與道心平等，這就是思惟；即使沒有意念，沒有思慮，對於四意止（四念住）不起不滅，對於四意斷（四正勤）柔和身心，對於四神足審視如真諦，明瞭如此，所趨向的也是如此，執持智慧之刀斬斷一切煩惱，情慾不散亂而進入正法，在覺意（七覺支）中進入等觀而沒有二元對立，所歸的路徑是勸勉道心，這就是賢聖的正見。如果聽聞四聖諦，這是接受他人的教誨；五陰（色、受、想、行、識）的苦患，恩愛的艱難，滅盡所習的因緣果報，進入修行之路，這就是思惟；雖然身處諸苦，智慧不會因此而生起，對於所習的智慧不會再習，對於所盡的智慧究竟滅盡，由於修行之路，智慧不會執著，勸發大道，這就是賢聖的正見。如果聽受三解脫門（空、無相、無愿），這是接受他人的教誨；篤信于空而不畏懼無相，對於無愿也沒有任何追求，這就是思惟；不生空行而開化各種見解，興起無相來教導一切，所相行的都發于無愿。 English version: Cultivating compassion, rejoicing because of the Dharma, and encouraging moral conduct for the sake of two rewards, this is the right view of the noble ones. If one listens to and examines the four analytical skills, this is receiving teachings from others; observing the proper conduct and etiquette of all dharmas, this is contemplation; from the meaning of the Dharma reaching equality, all actions are complete, and one can encourage the aspiration for the path, this is the right view of the noble ones. If one hears the subtle and beneficial things that should be practiced, this is receiving teachings from others; reciting and following the practice without deviation, this is contemplation; the verses and the path of practice, and the places where the Buddha's path is proclaimed, this is the right view of the noble ones. If one can make others hear the Dharma of the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), this is receiving teachings from others; cultivating mindfulness so that the mind is not scattered, practicing diligence, not being deluded by unwholesome thoughts, and always following the aspiration for virtue and righteousness, one's psychic powers (four bases of psychic power) are diligence, meditation without timidity, firmly believing in this, clearly understanding the verses without retreating, wisdom can seek and observe each one, the mind is not disturbed by worldly affairs because of its strength, entering the factors of enlightenment (seven factors of enlightenment) and being equal to the aspiration for the path, this is contemplation; even if there is no intention, no thought, for the four foundations of mindfulness (four establishments of mindfulness) there is no arising or ceasing, for the four right exertions (four right efforts) the body and mind are gentle, for the four bases of psychic power one examines as the true reality, understanding this, the direction is also like this, holding the sword of wisdom to cut off all afflictions, desires are not scattered and one enters the right Dharma, in the factors of enlightenment (seven factors of enlightenment) one enters equal observation without duality, the path to which one returns is to encourage the aspiration for the path, this is the right view of the noble ones. If one hears the Four Noble Truths, this is receiving teachings from others; the suffering of the five aggregates (form, feeling, perception, mental formations, consciousness), the difficulty of love and attachment, the extinction of the karmic retribution of what has been practiced, entering the path of practice, this is contemplation; although one is in suffering, wisdom does not arise because of it, for the wisdom that has been practiced, one does not practice again, for the wisdom that has been extinguished, it is completely extinguished, because of the path of practice, wisdom does not cling, encouraging the great path, this is the right view of the noble ones. If one receives the three doors of liberation (emptiness, signlessness, wishlessness), this is receiving teachings from others; firmly believing in emptiness without fearing signlessness, and having no pursuit of wishlessness, this is contemplation; not generating empty practices but enlightening various views, arising signlessness to teach all, all that is practiced arises from wishlessness.

【English Translation】 Cultivating compassion, rejoicing because of the Dharma, and encouraging moral conduct for the sake of two rewards, this is the right view of the noble ones. If one listens to and examines the four analytical skills, this is receiving teachings from others; observing the proper conduct and etiquette of all dharmas, this is contemplation; from the meaning of the Dharma reaching equality, all actions are complete, and one can encourage the aspiration for the path, this is the right view of the noble ones. If one hears the subtle and beneficial things that should be practiced, this is receiving teachings from others; reciting and following the practice without deviation, this is contemplation; the verses and the path of practice, and the places where the Buddha's path is proclaimed, this is the right view of the noble ones. If one can make others hear the Dharma of the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), this is receiving teachings from others; cultivating mindfulness so that the mind is not scattered, practicing diligence, not being deluded by unwholesome thoughts, and always following the aspiration for virtue and righteousness, one's psychic powers (four bases of psychic power) are diligence, meditation without timidity, firmly believing in this, clearly understanding the verses without retreating, wisdom can seek and observe each one, the mind is not disturbed by worldly affairs because of its strength, entering the factors of enlightenment (seven factors of enlightenment) and being equal to the aspiration for the path, this is contemplation; even if there is no intention, no thought, for the four foundations of mindfulness (four establishments of mindfulness) there is no arising or ceasing, for the four right exertions (four right efforts) the body and mind are gentle, for the four bases of psychic power one examines as the true reality, understanding this, the direction is also like this, holding the sword of wisdom to cut off all afflictions, desires are not scattered and one enters the right Dharma, in the factors of enlightenment (seven factors of enlightenment) one enters equal observation without duality, the path to which one returns is to encourage the aspiration for the path, this is the right view of the noble ones. If one hears the Four Noble Truths, this is receiving teachings from others; the suffering of the five aggregates (form, feeling, perception, mental formations, consciousness), the difficulty of love and attachment, the extinction of the karmic retribution of what has been practiced, entering the path of practice, this is contemplation; although one is in suffering, wisdom does not arise because of it, for the wisdom that has been practiced, one does not practice again, for the wisdom that has been extinguished, it is completely extinguished, because of the path of practice, wisdom does not cling, encouraging the great path, this is the right view of the noble ones. If one receives the three doors of liberation (emptiness, signlessness, wishlessness), this is receiving teachings from others; firmly believing in emptiness without fearing signlessness, and having no pursuit of wishlessness, this is contemplation; not generating empty practices but enlightening various views, arising signlessness to teach all, all that is practiced arises from wishlessness.

，所生至誠，是為賢聖之正見也。令初發意順從大業，此承他音；修菩薩行不捨一切，是為思惟；不退轉地當成正覺，是為賢聖之正見也。得善知識而從其教，此承他音；目見世尊咨受聖路，是為思惟；如口所言不違所言，身口相應，是為賢聖之正見也。聽所講法等於惑亂，此承他音；觀察諸法義之所歸，是為思惟；奉行法義不失道教，是為賢聖之正見也。親近如來咨受所宣，此承他音；識分別道心不捨大猷，是為思惟；受奉行有所開化能使成就，是為賢聖之正見也。設能聽受八萬四千諸道品法，此承他音；曉了分別八萬四千諸佛之行也，是為思惟；八萬四千眾生之類各異根者，如應說法，是為賢聖之正見也。在在所由悉無所樂，發功德心，此承他音；假使其心不捨功德，是為思惟；以是德心專精勸助於一切智，是為賢聖之正見也。

「此族姓子，設隨順念則為長命壽不可極無始無終賢聖正見。所以者何？五趣周旋，如幻、化、夢、影、響、野馬、水月、芭蕉，曉了若斯，是承他音；一切諸法悉為平等而無偏邪，是為思惟；若致平等，乃為賢聖之正見也。名曰思惟，不舉不下，於一切法無應不應、無進不進、無處不處、無行不行、無念不念、無想不想、無意不意、無惟不惟、無心意教，是為名曰不二入法門。曉

【現代漢語翻譯】現代漢語譯本：

所生起的至誠之心，這就是賢聖的正確見解。令初發菩提心的人順從偉大的事業，這是接受他人的教誨；修菩薩行不捨棄一切眾生，這是思惟；不退轉的地位應當成就正覺，這就是賢聖的正確見解。得到善知識並遵從他的教導，這是接受他人的教誨；親眼見到世尊並請教聖道，這是思惟；如同口中所說的不違背所說，身口相應，這就是賢聖的正確見解。聽聞所講的佛法如同消除迷惑，這是接受他人的教誨；觀察諸法義理的歸宿，這是思惟；奉行佛法義理不失去佛道的教誨，這就是賢聖的正確見解。親近如來並請教他所宣說的教義，這是接受他人的教誨；認識並分別道心不捨棄偉大的事業，這是思惟；接受奉行並有所開悟能夠使人成就，這就是賢聖的正確見解。假設能夠聽受八萬四千種道品法，這是接受他人的教誨；明瞭並分別八萬四千種佛的修行，這是思惟；對於八萬四千種不同根性的眾生，如其所應地說法，這就是賢聖的正確見解。在任何地方都沒有所貪戀，發起功德之心，這是接受他人的教誨；假設他的心不捨棄功德，這是思惟；以這種功德之心專精勸勉趨向一切智，這就是賢聖的正確見解。

『這位族姓子，假設隨順正念，就是長壽不可窮盡、無始無終的賢聖正見。為什麼呢？在五道中輪迴，如同幻、化、夢、影、響、野馬（指海市蜃樓）、水月、芭蕉（指芭蕉樹的中心是空的），明瞭這些現象，這是接受他人的教誨；一切諸法都是平等而沒有偏頗邪見，這是思惟；如果達到平等，就是賢聖的正確見解。這叫做思惟，不舉起也不放下，對於一切法沒有應該不應該、沒有前進不前進、沒有處在不處在、沒有行不行、沒有念不念、沒有想不想、沒有意不意、沒有惟不惟、沒有心意教，這叫做不二法門。明瞭』 English version:

The arising of sincere faith is the correct view of the wise and noble. To guide those who have just initiated their aspiration to follow the great undertaking, this is receiving the teachings of others; to practice the Bodhisattva path without abandoning all beings, this is contemplation; the state of non-retrogression should achieve perfect enlightenment, this is the correct view of the wise and noble. To gain the guidance of a virtuous teacher and follow their teachings, this is receiving the teachings of others; to personally witness the World Honored One and inquire about the holy path, this is contemplation; to act in accordance with one's words, with body and speech in harmony, this is the correct view of the wise and noble. To hear the Dharma as a means to dispel confusion, this is receiving the teachings of others; to observe the ultimate meaning of all dharmas, this is contemplation; to uphold the meaning of the Dharma without losing the teachings of the Buddha's path, this is the correct view of the wise and noble. To be close to the Tathagata and inquire about what he proclaims, this is receiving the teachings of others; to recognize and discern the aspiration for the path without abandoning the great undertaking, this is contemplation; to receive and practice, and through enlightenment, enable others to achieve, this is the correct view of the wise and noble. Suppose one can hear and receive the eighty-four thousand Dharma teachings, this is receiving the teachings of others; to understand and discern the eighty-four thousand practices of the Buddhas, this is contemplation; for the eighty-four thousand kinds of beings with different capacities, to teach the Dharma accordingly, this is the correct view of the wise and noble. To have no attachment to any place, and to generate a mind of merit, this is receiving the teachings of others; suppose one's mind does not abandon merit, this is contemplation; with this mind of merit, to diligently encourage the pursuit of all-knowing wisdom, this is the correct view of the wise and noble.

'This son of a noble family, if he follows right mindfulness, it is the long-lasting, endless, beginningless, and timeless correct view of the wise and noble. Why is this so? The cycle of the five realms is like illusions, transformations, dreams, shadows, echoes, mirages, reflections of the moon in water, and the emptiness of a banana tree (referring to the hollow core of a banana tree), understanding these phenomena, this is receiving the teachings of others; all dharmas are equal without bias or deviation, this is contemplation; if one achieves equality, this is the correct view of the wise and noble. This is called contemplation, neither lifting up nor putting down, regarding all dharmas, there is no should or should not, no advancing or not advancing, no being in or not being in, no acting or not acting, no thinking or not thinking, no imagining or not imagining, no intending or not intending, no contemplating or not contemplating, no mind or intention, this is called the non-dual Dharma gate. Understanding'

【English Translation】 The arising of sincere faith is the correct view of the wise and noble. To guide those who have just initiated their aspiration to follow the great undertaking, this is receiving the teachings of others; to practice the Bodhisattva path without abandoning all beings, this is contemplation; the state of non-retrogression should achieve perfect enlightenment, this is the correct view of the wise and noble. To gain the guidance of a virtuous teacher and follow their teachings, this is receiving the teachings of others; to personally witness the World Honored One and inquire about the holy path, this is contemplation; to act in accordance with one's words, with body and speech in harmony, this is the correct view of the wise and noble. To hear the Dharma as a means to dispel confusion, this is receiving the teachings of others; to observe the ultimate meaning of all dharmas, this is contemplation; to uphold the meaning of the Dharma without losing the teachings of the Buddha's path, this is the correct view of the wise and noble. To be close to the Tathagata and inquire about what he proclaims, this is receiving the teachings of others; to recognize and discern the aspiration for the path without abandoning the great undertaking, this is contemplation; to receive and practice, and through enlightenment, enable others to achieve, this is the correct view of the wise and noble. Suppose one can hear and receive the eighty-four thousand Dharma teachings, this is receiving the teachings of others; to understand and discern the eighty-four thousand practices of the Buddhas, this is contemplation; for the eighty-four thousand kinds of beings with different capacities, to teach the Dharma accordingly, this is the correct view of the wise and noble. To have no attachment to any place, and to generate a mind of merit, this is receiving the teachings of others; suppose one's mind does not abandon merit, this is contemplation; with this mind of merit, to diligently encourage the pursuit of all-knowing wisdom, this is the correct view of the wise and noble. 'This son of a noble family, if he follows right mindfulness, it is the long-lasting, endless, beginningless, and timeless correct view of the wise and noble. Why is this so? The cycle of the five realms is like illusions, transformations, dreams, shadows, echoes, mirages, reflections of the moon in water, and the emptiness of a banana tree (referring to the hollow core of a banana tree), understanding these phenomena, this is receiving the teachings of others; all dharmas are equal without bias or deviation, this is contemplation; if one achieves equality, this is the correct view of the wise and noble. This is called contemplation, neither lifting up nor putting down, regarding all dharmas, there is no should or should not, no advancing or not advancing, no being in or not being in, no acting or not acting, no thinking or not thinking, no imagining or not imagining, no intending or not intending, no contemplating or not contemplating, no mind or intention, this is called the non-dual Dharma gate. Understanding'

了一品，無合、無散、無違、無順。曉了深念本性清凈，極為顯曜而當講說，無冥、無明，無濁、無清，無有品第，則為法界，無所破壞而於本際不為動搖。入于無本，處於三世而無所處，無我無人、無壽、無命、無音、無聲，等諸文字，義無所獲，無有財業，無所畢置，得諸所盡，一切所行無有眾念。離一切想，皆悉斷于放逸之事，滅除一切諸所惟行，而無所著舍諸所著，巍巍乃至如來所嘆！無為之事，刈去眾想是為平等，無有形貌一如應思惟。假使行者從三昧起，則以此法而為眾生及他人說，便於其所推求斯本，如應思惟而療治之，無所動搖，是為名曰立於大哀賢聖正見。」

佛說賢聖正見之時，一萬菩薩尋即逮得賢聖正見。於是舍利弗謂無言菩薩：「仁族姓子！從何聞法，乃能興此賢聖正見？」

無言答曰：「唯舍利弗！吾所從聞法無所造，不從過去心得至於道，亦不當來、亦不現在。平等三世等一切法，有所有趣者而無所歸，亦無有法、亦無所等；吾從於彼而聽聞法。不有為、不無為，無識無住無心意識，於一切法莫有所奉，制止一切眾生之心，可悅諸人，義無所獲亦不動搖，于無力毒而無著；吾正從彼而聽聞法。見生於世者不生不起，一切法若不所興，分別無本而無所說；吾正從彼而聽聞法。

【現代漢語翻譯】現代漢語譯本：這一品，沒有聚合，沒有離散，沒有違背，沒有順從。領悟到深層念頭的本性是清凈的，極其顯耀而應當宣講，沒有黑暗，沒有光明，沒有渾濁，沒有清澈，沒有品級次第，這就是法界，不會被破壞，並且在本源上不會動搖。進入無本的狀態，處於過去、現在、未來三世卻無所處，沒有我，沒有人，沒有壽命，沒有生命，沒有聲音，沒有言語，等同於一切文字，其意義無所獲得，沒有財富產業，沒有最終的安置，得到一切的終盡，一切行為都沒有眾多的念頭。遠離一切的妄想，都斷絕了放縱的行為，滅除一切所執著的行為，而不執著于任何事物，捨棄一切執著，如此巍峨，乃至如來所讚歎！無為的境界，割捨眾多的妄想，這就是平等，沒有具體的形貌，應當如此思惟。假設修行者從禪定中起身，就應當用這個法為眾生和他人宣說，在他們所探求的根本上，如理思惟而加以療治，不會動搖，這被稱為建立在大慈悲的賢聖正見。佛陀宣說賢聖正見的時候，一萬菩薩立刻獲得了賢聖正見。於是，舍利弗問無言菩薩：『仁者，您從哪裡聽聞佛法，才能夠生起這樣的賢聖正見？』無言菩薩回答說：『舍利弗，我所聽聞的佛法是無所造作的，不是從過去的心而得到道，也不是從未來，也不是從現在。平等對待過去、現在、未來三世，平等對待一切法，所有趣向之處而無所歸宿，也沒有法，也沒有所等同；我從那裡聽聞佛法。不屬於有為，也不屬於無為，沒有意識，沒有住處，沒有心意識，對於一切法都沒有執著，制止一切眾生的心，使人喜悅，其意義無所獲得，也不會動搖，對於無力的毒害也沒有執著；我正是從那裡聽聞佛法。看到世間產生的事物不是真正產生，一切法如果不是興起，分別其根本而無所說；我正是從那裡聽聞佛法。』

【English Translation】 English version: This chapter is without gathering, without scattering, without opposition, without compliance. Understanding the deep thought that the fundamental nature is pure, extremely radiant and should be spoken, without darkness, without light, without turbidity, without clarity, without grades or ranks, this is the Dharmadhatu (法界, the realm of Dharma), which cannot be destroyed and does not waver at its origin. Entering the state of no origin, being in the three times (past, present, future) yet without a place, without self, without person, without lifespan, without life, without sound, without speech, equivalent to all words, its meaning is not obtained, without wealth or property, without final placement, obtaining all that is exhausted, all actions without numerous thoughts. Separated from all delusions, all have cut off the acts of indulgence, extinguished all the actions that are clung to, without clinging to anything, abandoning all attachments, so majestic, even praised by the Tathagata (如來, Thus Come One)! The state of non-action, cutting off numerous delusions, this is equality, without a concrete form, one should contemplate in this way. If a practitioner rises from samadhi (三昧, meditative absorption), then they should use this Dharma to speak to sentient beings and others, in the root that they seek, contemplate accordingly and heal them, without wavering, this is called establishing the noble and holy right view with great compassion. When the Buddha spoke of the noble and holy right view, ten thousand Bodhisattvas immediately attained the noble and holy right view. Then, Shariputra (舍利弗, one of the Buddha's chief disciples) asked the Bodhisattva Avyaya (無言, 'No Speech'): 'Noble one, from where did you hear the Dharma that you were able to generate such a noble and holy right view?' The Bodhisattva Avyaya replied: 'Shariputra, the Dharma that I heard is without creation, not from the past mind that I attained the path, nor from the future, nor from the present. Treating the three times (past, present, future) equally, treating all dharmas equally, all that is directed without a destination, there is no dharma, nor is there anything to be equal to; I heard the Dharma from there. Not belonging to the conditioned, nor to the unconditioned, without consciousness, without dwelling, without mind consciousness, for all dharmas there is no attachment, restraining the minds of all sentient beings, making people happy, its meaning is not obtained, nor does it waver, for the powerless poison there is no attachment; I heard the Dharma precisely from there. Seeing that things that arise in the world are not truly arising, if all dharmas are not arising, distinguishing their root without anything to say; I heard the Dharma precisely from there.'

其住法界等御人界，法界、人界及虛空界不以差別，平等諸界而無所生，不造若干；吾正從彼而聽聞法。不處道場，不坐樹下，亦不經行，亦不得佛，不倚于道，不捨于俗，不令諸著人民之等作是念心。如來得道亦不得道，得於相好若不得相，作證不作證，悉從本凈自然之性。唯舍利弗！法者無持，而不可捉則無有身，以無有身無所成就，以無所成就則無所生，以無所生則無所起，以無所起則無終沒，以無終沒則無所著，以無所著則不動搖，以不動搖則無所作，以無所作則游駛水。已游駛水則無所得，已無所得身度彼岸，已度彼岸無下，不下則無有器，已無有器則無所應，已無所應則離愛慾，已離愛慾則無有想，已無有想則斷眾亂，已斷眾亂本性清凈，以至清凈則無有垢，已無有垢則無塵勞，已無塵勞則無同像，以無同像則住平等，以住本平等則立無動，以立無動則無所求，以無所求則如真諦，已如真諦則如審實，以如審實則無所有，以無所有則于諸緣而無有緣，以于諸緣無有緣者則度境界，以度諸界所起無起則無所舉，以無所舉則無所下，以無所下則無有門，以無有門便離言教，以離言教則度識句，以度識句則不復還，以不復還則無有處，以無有處則無非處，以無非處則無種稷，以無種稷則無根芽，以無根芽則無為

，超度諸識之跡，寂之然，以至寂然究竟澹泊，已至澹泊則至無惟然，以無惟然究竟無恨，已至無恨則至了意，以至了意不復更興，以不復興則歸平等無為之道，是為法。唯舍利弗！法如是比，說經如茲，其正見者為何像類？其正見者，等於己身，以等己身則離合會，以離合會，于諸平等不見平等，睹諸所見若無所想。是舍利弗，宣暢法律賢聖正見。」

無言菩薩謂舍利弗：「如等無明恩愛之著，亦等慧明解脫之事，等於滅度無作不作，是為等致賢聖正見；若有所睹不取異見，是為賢聖之正見也！複次念。舍利弗！若能等於淫怒愚癡，亦等於空，無相無愿解脫之相則為一相，謂歸無相。已能歸此平等事者，是為賢聖之正見也。複次處正見者，于諸平等不造二事，已無二事不住相應，已無相應不有所住逮得諸法一切平等而無差特，是為賢聖之正見也。複次，等無二者則等眾生，則等諸佛，則等諸法。已等諸法則等國土，已等國土則等虛空，其於此等若不轉移，能於此等平等住者，修無所處，是為賢聖之正見也。是故，舍利弗！如法像類，聽者亦然，正見若茲。又，舍利弗！耆年為興正見乎？從何聞法？所見何類？」

舍利弗答曰：「如我於今，族姓子！聞所說法，察其義歸，有所講說皆墮短乏。」

【現代漢語翻譯】現代漢語譯本：超越所有意識的痕跡，達到寂靜的境界，直至完全寂靜、淡泊。一旦達到淡泊，就達到無所執著的境界。達到無所執著，最終達到無恨。一旦達到無恨，就達到明瞭的意境。達到明瞭的意境，就不會再有任何興起。不再有任何興起，就回歸到平等無為的道路，這就是法。舍利弗！法就是這樣比喻的，經文就是這樣說的。那麼，具有正見的人是什麼樣的呢？具有正見的人，看待自己和看待他人是平等的。因為平等看待自己和他人，所以能超越聚合和分離。超越聚合和分離，在一切平等中看不到平等，看到一切事物都像沒有想法一樣。舍利弗，這就是宣揚法律的賢聖正見。無言菩薩對舍利弗說：『如同執著于無明（avidyā，指對真理的無知）和恩愛，也如同智慧光明和解脫之事。如同滅度（nirvāṇa，指解脫）的無作和不作，這就是達到賢聖正見。如果看到任何事物而不執著于不同的見解，這就是賢聖的正見！再進一步說，舍利弗！如果能平等看待淫慾、憤怒和愚癡，也平等看待空（śūnyatā，指空性）、無相（animitta，指無相狀）和無愿（apraṇihita，指無所求）的解脫之相，那麼這些相就成為一個相，即歸於無相。如果能歸於這種平等，這就是賢聖的正見。再進一步說，處於正見的人，在一切平等中不製造對立，沒有對立就不執著于相應，沒有相應就不執著于任何事物，從而獲得一切法平等而無差別的境界，這就是賢聖的正見。再進一步說，平等看待無二，就平等看待眾生，就平等看待諸佛，就平等看待諸法。平等看待諸法，就平等看待國土，平等看待國土，就平等看待虛空。如果對這些平等不產生動搖，能安住于這種平等，修習無所住，這就是賢聖的正見。所以，舍利弗！法就像這樣，聽法的人也應該這樣，正見就是這樣。還有，舍利弗！耆年（指年長者）是如何生起正見的？從哪裡聽聞佛法？所見是什麼樣的？』舍利弗回答說：『如我今天，族姓子（指佛陀），聽聞您所說的法，觀察其義理歸宿，我所講說的都顯得短缺不足。』

【English Translation】 English version: Transcending all traces of consciousness, reaching the state of stillness, until complete stillness and detachment. Once detachment is reached, one attains the state of non-attachment. Reaching non-attachment, one ultimately attains no hatred. Once no hatred is attained, one reaches the state of clear understanding. Reaching clear understanding, there will be no further arising. With no further arising, one returns to the path of equality and non-action, this is the Dharma. Shariputra! The Dharma is like this analogy, the scriptures are spoken like this. So, what kind of person has right view? A person with right view sees themselves and others as equal. Because they see themselves and others as equal, they can transcend aggregation and separation. Transcending aggregation and separation, in all equality they do not see equality, seeing all things as if without thought. Shariputra, this is the virtuous right view that proclaims the law. The Bodhisattva Without Words said to Shariputra: 'Just as one is attached to ignorance (avidyā, referring to ignorance of the truth) and love, so too are the matters of wisdom, light, and liberation. Just as the non-action and non-non-action of nirvana (nirvāṇa, referring to liberation), this is to attain the virtuous right view. If one sees anything without clinging to different views, this is the virtuous right view! Furthermore, Shariputra! If one can equally regard lust, anger, and delusion, and also equally regard emptiness (śūnyatā, referring to emptiness), signlessness (animitta, referring to without characteristics), and wishlessness (apraṇihita, referring to without desire) of the aspects of liberation, then these aspects become one aspect, that is, returning to signlessness. If one can return to this equality, this is the virtuous right view. Furthermore, one who is in right view does not create duality in all equality, without duality one does not cling to correspondence, without correspondence one does not cling to anything, thus attaining the state of all dharmas being equal without difference, this is the virtuous right view. Furthermore, equally regarding non-duality is to equally regard sentient beings, equally regard all Buddhas, and equally regard all dharmas. Equally regarding all dharmas is to equally regard lands, equally regarding lands is to equally regard space. If one does not waver in these equalities, and can abide in this equality, practicing non-abiding, this is the virtuous right view. Therefore, Shariputra! The Dharma is like this, those who listen to the Dharma should also be like this, right view is like this. Also, Shariputra! How does an elder (referring to an older person) arise right view? From where do they hear the Dharma? What is their view like?' Shariputra replied: 'As I am today, son of the lineage (referring to the Buddha), having heard the Dharma you have spoken, observing its meaning and destination, what I have spoken seems short and insufficient.'

無言答曰：「如是，如是！舍利弗！敢有言辭皆顧短乏。」

舍利弗又問：「族姓子！如來至真無量福會有所宣暢，其所說者豈墮短乏？」

無言答曰：「如是說者而無所說，不墮短乏。所以者何？如來至真不興名德，不當慕于如來上福。所以者何？其如來者無德無稱。若如來義，無本、如來亦復如是，在於無本而不動轉。若有不欲如來上德，彼所慕者則無平等，亦無偏邪于欲無慾，有所慕者則墮短乏。」

舍利弗問：「唯族姓子！何謂於法而無短乏？」

無言答曰：「無大、五陰、六入，不以頂受，無所招致，悉無所行，不有言辭，無誨不誨，而於道法令心意識無所起生，是法無短；假使有起心意識者，則墮短乏。若於諸法有作無作，則墮短乏；設於諸法無作不作，乃無短乏。複次，若於諸法有所分別、有所蠲除，而有所行、有所造證，則墮短乏；若無曉了、無除所去，亦無所行、不有造證，乃無短乏。假有所見無所聞說，教化獲致識知所趣，則墮短乏；於一切界而無所行，乃無短乏。其有睹見功德瑕穢，則墮短乏；設使所行無有瑕穢，無有德稱亦無所見，乃無短乏。」

時佛嗟嘆無言菩薩：「善哉，善哉！族姓子！若欲講法，當作是說。」是時萬二千菩薩，逮得無所從生法忍。

【現代漢語翻譯】現代漢語譯本：無言回答說：『是的，是的！舍利弗！凡是有言辭的，都免不了有侷限和不足。』舍利弗又問：『族姓子！如來至真（如來是真實不虛的覺悟者）具有無量的福德和智慧，他所宣說的教義難道也會有侷限和不足嗎？』無言回答說：『這樣說的人，實際上是無所說的，所以不會有侷限和不足。為什麼呢？如來至真不追求名聲和功德，不應該羨慕如來的無上福德。為什麼呢？因為如來是無德無稱的。如果理解了如來的真義，就會明白如來是無本性的，如來也是如此，安住于無本性而不動搖。如果有人想要追求如來的無上功德，他所追求的就不是平等，既不是偏向于慾望，也不是偏向于無慾，有所追求就會陷入侷限和不足。』舍利弗問：『唯族姓子！什麼叫做在法上沒有侷限和不足呢？』無言回答說：『不執著于大、五陰（色、受、想、行、識五種構成身心的要素）、六入（眼、耳、鼻、舌、身、意六種感覺器官），不以頂受（不執著于接受），不招致任何事物，不進行任何行為，不使用任何言辭，沒有教誨或不教誨，而使心、意識在道法中不起任何生滅，這就是法沒有侷限。如果心意識有所生起，就會陷入侷限和不足。如果對於諸法有作為或無作為的執著，就會陷入侷限和不足；如果對於諸法既不執著于有作為，也不執著于無作為，就沒有侷限和不足。進一步說，如果對於諸法有所分別、有所去除，有所修行、有所證悟，就會陷入侷限和不足；如果沒有了知、沒有去除、沒有修行、沒有證悟，就沒有侷限和不足。如果有所見、有所聞、有所說，通過教化獲得知識和理解，就會陷入侷限和不足；如果對於一切界（一切存在）都沒有執著，就沒有侷限和不足。如果看到功德和瑕疵，就會陷入侷限和不足；如果所行既沒有瑕疵，也沒有功德的稱謂，也沒有任何見解，就沒有侷限和不足。』這時，佛讚歎無言菩薩說：『善哉，善哉！族姓子！如果想要講法，就應當這樣說。』當時，有一萬二千菩薩，獲得了無所從生法忍（對諸法無生無滅的真理的領悟）。

【English Translation】 English version: Wu Yan replied, 'Yes, yes! Shariputra! Any words spoken are bound to be limited and deficient.' Shariputra then asked, 'Noble one! The Tathagata (the thus-gone one, an epithet of the Buddha) is truly enlightened and possesses immeasurable merit and wisdom. Can what he proclaims also be limited and deficient?' Wu Yan replied, 'Those who say so are actually saying nothing, and therefore there is no limitation or deficiency. Why? The Tathagata does not seek fame or merit, and one should not admire the Tathagata's supreme merit. Why? Because the Tathagata is without merit or name. If one understands the true meaning of the Tathagata, one will realize that the Tathagata is without inherent nature, and the Tathagata is also like this, abiding in no inherent nature without wavering. If someone seeks the Tathagata's supreme merit, what they seek is not equality, neither leaning towards desire nor non-desire. Having any seeking will lead to limitation and deficiency.' Shariputra asked, 'Noble one! What does it mean to be without limitation or deficiency in the Dharma?' Wu Yan replied, 'Not being attached to the great, the five skandhas (form, feeling, perception, mental formations, and consciousness), the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind), not accepting with the head (not clinging to acceptance), not inviting anything, not engaging in any action, not using any words, having neither teaching nor non-teaching, and causing the mind and consciousness not to arise or cease in the Dharma, this is the Dharma without limitation. If the mind and consciousness arise, it will lead to limitation and deficiency. If there is attachment to action or non-action regarding all dharmas, it will lead to limitation and deficiency; if there is no attachment to either action or non-action regarding all dharmas, there is no limitation or deficiency. Furthermore, if there is discrimination, removal, practice, or realization regarding all dharmas, it will lead to limitation and deficiency; if there is no understanding, no removal, no practice, and no realization, there is no limitation or deficiency. If there is seeing, hearing, or speaking, and knowledge and understanding are gained through teaching, it will lead to limitation and deficiency; if there is no attachment to all realms (all existence), there is no limitation or deficiency. If one sees merit and flaws, it will lead to limitation and deficiency; if one's actions have neither flaws nor the name of merit, and there is no view, there is no limitation or deficiency.' At this time, the Buddha praised Wu Yan Bodhisattva, saying, 'Excellent, excellent! Noble one! If you wish to speak the Dharma, you should speak like this.' At that time, twelve thousand Bodhisattvas attained the forbearance of the non-origination of dharmas (the realization of the truth of the non-arising and non-ceasing of all dharmas).

無言菩薩復白佛言：「我識如來為諸菩薩講說四力，一曰信力、二曰精進力、三曰意力、四曰智力。唯如來、至真、正等正覺，廣分別說此四品力。何謂菩薩篤信、精進、意、智慧力？」

佛告無言菩薩：「諦聽，善念！」

「善哉！世尊！愿樂欲聞。」無言菩薩受教而聽。

佛言：「族姓子！假使菩薩信諸佛法，愛樂順從不懷狐疑，亦無猶豫，是為信力；諸佛精進本求道時，志慕此典不以懈廢，不懷怯弱亦不退轉，是為精進力；若攝其志合集德本無所忘失，其意不亂不捨道心，所可興廢真正之心勸助於道，是為意力；所修智明於一切法，不須他慧而得自在，慧無所礙，是為智慧力。」

佛復告無言菩薩：「信于賢聖，獨步三界無所疑難，是為信力；所施精勤恭敬奉順，是為精進力；心之所念，常思賢聖之所班宣，未曾忘舍，是為意力；若從至聖所聞智慧經典之本則能奉行，是為智力。複次，假使篤信罪福之報而不疑亂，是為信力；若能勤行不當作而不為之，是為精進力；念所興業終無腐朽，是為意力；若能曉了無有罪福報應，有能分別一切諸法，是為智力。」

佛復告無言菩薩：「假使其心清澄無穢，能攝其意順道教者，是為信力；意所啟受而將養之，是精進力；若令其心常

【現代漢語翻譯】現代漢語譯本：無言菩薩再次對佛說：『我瞭解如來為諸位菩薩講說四種力量，第一是信力，第二是精進力，第三是意力，第四是智力。只有如來、至真、正等正覺，才能廣泛分別解說這四種力量。什麼是菩薩的篤信、精進、意、智慧力呢？』佛告訴無言菩薩：『仔細聽，好好思考！』『太好了！世尊！我非常樂意聽聞。』無言菩薩接受教誨，專心聽講。佛說：『善男子！如果菩薩相信諸佛的教法，喜愛並順從，不懷疑，也沒有猶豫，這就是信力；諸佛在最初求道時，立志追求這些經典，不懈怠，不膽怯，也不退轉，這就是精進力；如果能收攝心志，聚集功德根本，不忘失，心意不散亂，不捨棄道心，所作所為都以真正的心來勸勉自己修行，這就是意力；所修的智慧能夠明白一切法，不需要依靠他人的智慧就能自在，智慧沒有障礙，這就是智慧力。』佛又告訴無言菩薩：『相信賢聖，在三界中獨步，沒有疑惑，這就是信力；所施行的精勤恭敬奉順，這就是精進力；心中所想，常常思念賢聖所宣講的教誨，從未忘記捨棄，這就是意力；如果能從至聖那裡聽聞智慧經典的根本，並能奉行，這就是智力。再者，如果能篤信罪福的報應而不疑惑混亂，這就是信力；如果能勤奮修行，不去做不應該做的事，這就是精進力；所念所行的事業終究不會腐朽，這就是意力；如果能明白沒有罪福報應，並且能分別一切諸法，這就是智力。』佛又告訴無言菩薩：『如果內心清凈沒有污穢，能夠收攝心意順從佛道教誨，這就是信力；內心所接受的教誨能夠加以培養，這就是精進力；如果能讓內心常常

【English Translation】 English version: The Bodhisattva Avacana (無言, 'Without Words') then said to the Buddha, 'I understand that the Tathagata (如來, 'Thus Come One') explains the four powers to the Bodhisattvas: the power of faith, the power of diligence, the power of intention, and the power of wisdom. Only the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, can extensively explain these four powers. What are the powers of a Bodhisattva's firm faith, diligence, intention, and wisdom?' The Buddha said to the Bodhisattva Avacana, 'Listen carefully and contemplate well!' 'Excellent, World Honored One! I am eager to hear.' The Bodhisattva Avacana received the teaching and listened attentively. The Buddha said, 'Son of a noble family! If a Bodhisattva believes in the teachings of all Buddhas, loves and follows them without doubt or hesitation, this is the power of faith. When all Buddhas initially sought the path, they were determined to pursue these scriptures without laziness, fear, or regression, this is the power of diligence. If one can gather their will, accumulate the roots of merit without forgetting, keep their mind undisturbed, not abandon the aspiration for the path, and encourage themselves to practice with a true heart in all their actions, this is the power of intention. If the wisdom one cultivates can understand all dharmas, and one can be free without relying on the wisdom of others, and this wisdom is without hindrance, this is the power of wisdom.' The Buddha further said to the Bodhisattva Avacana, 'To believe in the sages, to walk alone in the three realms without doubt, this is the power of faith. To practice diligence with respect and obedience, this is the power of diligence. To constantly think of the teachings proclaimed by the sages, never forgetting or abandoning them, this is the power of intention. If one can hear the essence of the wisdom scriptures from the most holy and practice them, this is the power of wisdom. Furthermore, if one firmly believes in the retribution of sin and merit without confusion, this is the power of faith. If one can diligently practice and not do what should not be done, this is the power of diligence. The actions one undertakes will never decay, this is the power of intention. If one can understand that there is no retribution of sin or merit, and can distinguish all dharmas, this is the power of wisdom.' The Buddha further said to the Bodhisattva Avacana, 'If one's mind is clear and without defilement, and one can gather their intention to follow the teachings of the Buddha, this is the power of faith. If one can nurture the teachings received in their heart, this is the power of diligence. If one can keep their mind constantly

順志一，是為意力；心觀諸法一切如幻，是為智力。複次，信一切法皆悉為空，是為信力；所修精進解諸見縛，是為精進力；于內外空不懷恐怖，是為意力；觀究竟空本末悉空，為智慧力。無相無愿於一切法，無所造行，是為信力；以此道法而為他人分別說者，是精進力；設使於此念于諸法所行安詳，是為意力；昔所講說方當宣暢令班宣者，一切推求永不可得，是為慧力。一切所有心自當思，欲以放舍信佈施處，是為信力；有所放舍不懷懈倦，未曾怯劣大道，未曾違，舍施與發佈施，又勸助道意，是為意力；不得施者亦無受者，不蒙想報，是智慧力。奉順禁戒成就真正信戒果實，是為信力；以所精進滅除諸毀戒之心，是為精進力；若以道心念之不忘，所尊禁戒，皆以勸助於一切智，是為意力；觀身如影、言如呼響、心如幻化，察于禁戒而無所行，是為智力。成就忍辱信于威勢，是為信力；所行精進，不聽眾想，不演粗辭欲加於人從邪徑，假使令支解割截身肉，集忍辱力，未曾懷瞋，慈心忍辱，是為精進力；所行忍辱則以勸助於一切智，是為意力；無身意識不得身心，是智慧力。道為精進不為懈怠，信於此者而心歡樂興盛篤信，是為信力；常行精進不捨須臾，亦無所著用化眾生，將護正典殖眾德本，奉事于佛供養隨順，

【現代漢語翻譯】現代漢語譯本：順從意志，這是意力；心中觀察諸法皆如幻象，這是智力。再者，相信一切法皆為空性，這是信力；所修行的精進能解脫各種見解的束縛，這是精進力；對於內外皆空不懷恐懼，這是意力；觀察究竟的空性，從本初到末尾皆是空，這是智慧力。對於一切法，不執著于相，不有所求，不造作任何行為，這是信力；以這種道法為他人分別解說，這是精進力；即使在此念及諸法所行的安詳，這是意力；過去所講說的，應當宣揚使之普遍傳播，一切推求都永遠不可得，這是慧力。一切所有，心中應當自己思量，想要放下，相信佈施之處，這是信力；有所放下不懷懈怠，未曾怯懦于大道，未曾違背，捨棄施與，發佈施，又勸助道心，這是意力；不得施者，也沒有受者，不期望回報，這是智慧力。奉行戒律，成就真正的信戒果實，這是信力；以所修行的精進滅除各種毀戒之心，這是精進力；如果以道心念之不忘，所尊重的戒律，都用來勸助一切智，這是意力；觀察身體如影子，言語如回聲，心如幻化，觀察戒律而無所執著，這是智力。成就忍辱，相信威勢，這是信力；所修行的精進，不聽從眾人的想法，不講粗俗的言辭加害於人，不走邪路，即使被肢解割裂身體，集聚忍辱的力量，未曾懷有嗔恨，以慈悲心忍辱，這是精進力；所修行的忍辱則用來勸助一切智，這是意力；沒有身體的意識，不得身心，這是智慧力。以道為精進，不懈怠，相信此道而心中歡喜，興盛篤信，這是信力；常常修行精進，不捨棄須臾，也沒有任何執著，用以教化眾生，護持正典，培植各種德本，奉事于佛，供養隨順。 English version: Following one's will is the power of intention; observing all dharmas as illusions in the mind is the power of wisdom. Furthermore, believing that all dharmas are empty is the power of faith; the diligence cultivated liberates from the bonds of various views, this is the power of diligence; not harboring fear towards inner and outer emptiness is the power of intention; observing ultimate emptiness, from beginning to end, all is empty, this is the power of wisdom. Towards all dharmas, not clinging to forms, not seeking anything, not creating any actions, this is the power of faith; explaining this Dharma to others separately, this is the power of diligence; even when contemplating the peace of all dharmas, this is the power of intention; what was spoken in the past should be proclaimed and spread widely, all seeking is forever unattainable, this is the power of wisdom. All that exists, one should contemplate in one's own mind, desiring to let go, believing in the place of giving, this is the power of faith; letting go without laziness, never being timid on the great path, never deviating, giving and distributing, and encouraging the mind towards the path, this is the power of intention; there is no giver nor receiver, not expecting any reward, this is the power of wisdom. Upholding precepts, achieving the true fruit of faith and precepts, this is the power of faith; using the diligence cultivated to eliminate all thoughts of breaking precepts, this is the power of diligence; if with the mind of the path, one does not forget, the precepts that are respected, all are used to encourage all wisdom, this is the power of intention; observing the body like a shadow, speech like an echo, the mind like an illusion, observing precepts without attachment, this is the power of wisdom. Achieving patience, believing in power, this is the power of faith; the diligence cultivated, not listening to the thoughts of the crowd, not speaking harsh words to harm others, not taking the wrong path, even if one's body is dismembered, gathering the power of patience, never harboring anger, with a compassionate heart, this is the power of diligence; the patience cultivated is used to encourage all wisdom, this is the power of intention; without the consciousness of the body, not attaining body and mind, this is the power of wisdom. Taking the path as diligence, not being lazy, believing in this path and being joyful in the heart, flourishing in faith, this is the power of faith; constantly practicing diligence, not abandoning it for a moment, without any attachment, using it to teach sentient beings, protecting the correct scriptures, cultivating various roots of virtue, serving the Buddha, offering and following.

【English Translation】 Following one's will, this is the power of intention; observing all dharmas as illusions, this is the power of wisdom. Furthermore, believing that all dharmas are empty, this is the power of faith; the diligence cultivated, which liberates from the bonds of various views, this is the power of diligence; not harboring fear towards inner and outer emptiness, this is the power of intention; observing ultimate emptiness, from beginning to end, all is empty, this is the power of wisdom. Towards all dharmas, not clinging to forms, not seeking anything, not creating any actions, this is the power of faith; explaining this Dharma to others separately, this is the power of diligence; even when contemplating the peace of all dharmas, this is the power of intention; what was spoken in the past should be proclaimed and spread widely, all seeking is forever unattainable, this is the power of wisdom. All that exists, one should contemplate in one's own mind, desiring to let go, believing in the place of giving, this is the power of faith; letting go without laziness, never being timid on the great path, never deviating, giving and distributing, and encouraging the mind towards the path, this is the power of intention; there is no giver nor receiver, not expecting any reward, this is the power of wisdom. Upholding precepts, achieving the true fruit of faith and precepts, this is the power of faith; using the diligence cultivated to eliminate all thoughts of breaking precepts, this is the power of diligence; if with the mind of the path, one does not forget, the precepts that are respected, all are used to encourage all wisdom, this is the power of intention; observing the body like a shadow, speech like an echo, the mind like an illusion, observing precepts without attachment, this is the power of wisdom. Achieving patience, believing in power, this is the power of faith; the diligence cultivated, not listening to the thoughts of the crowd, not speaking harsh words to harm others, not taking the wrong path, even if one's body is dismembered, gathering the power of patience, never harboring anger, with a compassionate heart, this is the power of diligence; the patience cultivated is used to encourage all wisdom, this is the power of intention; without the consciousness of the body, not attaining body and mind, this is the power of wisdom. Taking the path as diligence, not being lazy, believing in this path and being joyful in the heart, flourishing in faith, this is the power of faith; constantly practicing diligence, not abandoning it for a moment, without any attachment, using it to teach sentient beings, protecting the correct scriptures, cultivating various roots of virtue, serving the Buddha, offering and following.

皆為一切眾生之故，修治佛土莊嚴清凈名德之稱，是精進力；蠲除一切眾生瞋恚懈怠垢穢，以被德鎧所修精進，則以勸助於一切智，是為意力；若不慇勤妄想于道，不失威儀禮節之正，選擇精進，不得一切諸法處所，是智慧力。樂於閑居宴靜獨處，不慕眾會發興悅力，是為信力；所行精進修于禪定，興發脫門三昧正受，是精進力；因由所從致禪思者而不動搖，是為意力；于彼一心觀于無常、苦、空、非身，而不亂禪，不輕慢禪，不退轉禪，曉了善權方謀宜適，是為善權方便誘進牽致至於智力。聞於一切諸度無極道品之法，若能信此，是為信力；一切所聞執持不忘，能為他人嗟嘆方便，設於彼法，若能奉遵若不奉遵，自察本末，是精進力；處於眾生其心不亂，游于愛慾譬如蓮華，教化一切，是為意力；察三界空猶如泡沫、芭蕉、野馬、影、響、幻、化，開示未聞，是為智力。以清澄心慈向眾生仁靡不周，是為信力；信于大哀，心所興造不以懈怠，是精進力；心好正典不捨法樂常執奉行，是為意力；心無所著而不懷害，不造有二，無進不進，逮得靜觀修行正法，是智慧力。思惟人身，以無央數眾惡瑕穢荒亂眾力，不得久存，供養於此𢤱悷蛇蚖，因由邪行，曉瞭如此，是為信力；若速眾沒苦痛之患眾惱並至，此則為是死生之

【現代漢語翻譯】現代漢語譯本爲了所有眾生，修治佛土，使其莊嚴清凈，名聲美德遠揚，這是精進的力量；去除所有眾生的嗔恚、懈怠和污垢，以被德鎧所修的精進，從而勸導他們趨向一切智慧，這是意念的力量；如果不是勤勉地在道上精進，不失去威儀禮節的正確，選擇精進，就不能得到一切諸法的處所，這是智慧的力量。樂於閑居，安於靜謐獨處，不羨慕眾人集會，發起歡喜的力量，這是信的力量；所行的精進在於修習禪定，發起解脫之門，進入三昧正受，這是精進的力量；因為所從導致的禪思而不動搖，這是意念的力量；在禪定中一心觀察無常、苦、空、非身，不擾亂禪定，不輕慢禪定，不退轉禪定，明白善巧方便的權宜之計，這是善巧方便引導牽引達到智慧的力量。聽聞一切諸度無極道品之法，如果能信受，這是信的力量；一切所聽聞的都能執持不忘，能為他人讚嘆方便，設立這些法，如果能奉行或不奉行，都能自我審察本末，這是精進的力量；處於眾生之中，內心不亂，游于愛慾之中，如同蓮花一般，教化一切，這是意念的力量；觀察三界空虛，如同泡沫、芭蕉、野馬、影子、回聲、幻象、變化，開示未曾聽聞的道理，這是智慧的力量。以清凈澄澈的心，慈愛地對待眾生，仁愛無所不周，這是信的力量；相信大慈大悲，心中所興起的善行不懈怠，這是精進的力量；內心喜愛正典，不捨棄法樂，常常執持奉行，這是意念的力量；內心無所執著，不懷害人之心，不造作有二，無所謂進與不進，達到靜觀，修行正法，這是智慧的力量。思考人身，有無數的惡習和污穢，混亂的力量，不能長久存在，供養這個暴戾的蛇蝎，因為邪惡的行為，明白這些道理，這是信的力量；如果迅速陷入眾多的苦痛和煩惱之中，這便是生死之苦的

【English Translation】 English version For the sake of all sentient beings, to cultivate and adorn the Buddha-land, making it magnificent, pure, and renowned for its virtues, this is the power of diligence; to eliminate all sentient beings' anger, laziness, and defilements, with the diligence cultivated by the armor of virtue, thereby encouraging them towards all wisdom, this is the power of intention; if one is not diligent in the path, does not lose the correctness of demeanor and etiquette, and chooses diligence, one cannot attain the place of all dharmas, this is the power of wisdom. To be happy in seclusion, content in quiet solitude, not envying gatherings of people, and to generate the power of joy, this is the power of faith; the diligence practiced is in the cultivation of meditation, initiating the gate of liberation, entering the correct reception of samadhi, this is the power of diligence; because of the meditation that arises, not to be shaken, this is the power of intention; in meditation, to observe with one mind impermanence, suffering, emptiness, and non-self, not disturbing meditation, not belittling meditation, not regressing from meditation, understanding the expedient means of skillful methods, this is the skillful means of guiding and leading to the power of wisdom. Hearing all the limitless teachings of the perfections and the path, if one can believe in this, this is the power of faith; all that is heard is held without forgetting, able to praise the expedient means for others, establishing these teachings, whether one can practice them or not, one can self-examine the beginning and the end, this is the power of diligence; being among sentient beings, one's mind is not disturbed, wandering in desires like a lotus flower, teaching all, this is the power of intention; observing the emptiness of the three realms, like foam, banana trees, wild horses, shadows, echoes, illusions, and transformations, revealing the unheard principles, this is the power of wisdom. With a clear and pure heart, to treat sentient beings with loving-kindness, with benevolence that is all-encompassing, this is the power of faith; believing in great compassion, the good deeds that arise in the heart are not done with laziness, this is the power of diligence; the heart loves the scriptures, does not abandon the joy of the Dharma, and always upholds and practices them, this is the power of intention; the heart is without attachment, does not harbor harmful intentions, does not create duality, neither advancing nor not advancing, attaining quiet contemplation, practicing the correct Dharma, this is the power of wisdom. Contemplating the human body, with countless evil habits and defilements, chaotic forces, unable to last long, nourishing this violent serpent, because of evil actions, understanding these principles, this is the power of faith; if one quickly falls into numerous sufferings and afflictions, this is the suffering of birth and death.

義，觀察佛法，是精進力；假使心變在於不善終、不聽從，心亦不隨聲聞緣覺，又心不隨塵欲貪嫉，心亦不從毀戒惡智，是為意力；若入法慧分別慧句，入于宣暢體解之慧，過去當來今現在慧，是為智力。歡樂為信相，不退精進相，觀為意相，曉了為智相，行於信力，不捨進力，不失意力，修智慧力。為人說法應病與藥，曉了掛礙則為篤信；度諸掛礙而為精進；無所復著，是名曰意；而審曉礙則為智慧。好喜佛法興于篤信，以興篤信即發道意，是為信力；奉修眾行合集積累道品之法，是精進力；柔順法忍則為意力；設使逮得無所從生法忍，是則智力。信根為忍，則為意力；設使逮得無所從生法忍，是則智力。信根為信力；進根為精進力；意根為意力；禪思伏根，大聖達根，靡不周至，是智慧力。」佛說是時，八千菩薩逮得無所從生法忍，四萬二千人皆發無上正真道意。

無言童子經卷上大正藏第 13 冊 No. 0401 佛說無言童子經

佛說無言童子經卷下

西晉月支三藏竺法護譯

爾時會中有一菩薩，名蓮華凈，問無言菩薩：「如族姓子屬者興意，白問如來，寧見答解及微妙行，如受法染，可悅心乎？」

無言答曰：「唯族姓子！吾始以來未曾問法，亦無所受，當以何

【現代漢語翻譯】現代漢語譯本：觀察佛法，是精進的力量；如果心變得不善良、不聽從教誨，心也不隨聲聞（sravaka，聽聞佛法而修行的人）緣覺（pratyekabuddha，靠自己領悟佛法的人）而動搖，心也不隨世俗慾望貪婪嫉妒，心也不跟隨毀戒的邪惡智慧，這就是意力；如果進入法慧（dharma-prajna，對佛法的智慧）分別慧句，進入宣揚闡釋體悟的智慧，過去、未來、現在三世的智慧，這就是智力。歡喜是信的表象，不退縮是精進的表象，觀察是意的表象，明瞭是智的表象，在信力中修行，不捨棄精進力，不失去意力，修習智慧力。為他人說法要對癥下藥，明瞭障礙就是篤信；度脫各種障礙就是精進；沒有任何執著，這叫做意；而審慎明瞭障礙就是智慧。喜愛佛法興起于篤信，因為興起篤信就發起了道心，這就是信力；奉行修習各種行為，彙集積累道品之法，這就是精進力；柔順的法忍（dharma-ksanti，對佛法的忍耐）就是意力；如果能夠獲得無所從生的法忍，這就是智力。信根（sraddhendriya，信心的根基）是忍，就是意力；如果能夠獲得無所從生的法忍，這就是智力。信根是信力；精進根（viryendriya，精進的根基）是精進力；意根（smrtindriya，憶念的根基）是意力；禪思伏根，大聖通達根，無不周全，這就是智慧力。」佛陀說這些話的時候，八千菩薩獲得了無所從生的法忍，四萬二千人都發起了無上正真道心。

《無言童子經》捲上大正藏第13冊 No. 0401 《佛說無言童子經》

《佛說無言童子經》卷下

西晉月支三藏竺法護譯

當時，會中有一位菩薩，名叫蓮華凈，問無言菩薩：『像您這樣的族姓子，如果興起求法之心，向如來請教，是否會得到解答和微妙的修行方法，就像接受佛法薰染一樣，感到心悅誠服呢？』

無言菩薩回答說：『唯族姓子！我從一開始就沒有問過法，也沒有接受過任何教誨，我應該用什麼來回答呢？』

【English Translation】 English version: Observing the Dharma is the power of diligence; if the mind becomes unkind, disobedient, and does not follow the sravakas (those who practice by hearing the Dharma) and pratyekabuddhas (those who realize the Dharma on their own), and if the mind does not follow worldly desires, greed, and jealousy, and does not follow the evil wisdom of breaking precepts, this is the power of intention; if one enters the wisdom of the Dharma (dharma-prajna), the wisdom of distinguishing phrases, enters the wisdom of proclaiming, explaining, and understanding, the wisdom of the past, future, and present, this is the power of wisdom. Joy is the appearance of faith, non-retreat is the appearance of diligence, observation is the appearance of intention, understanding is the appearance of wisdom, practicing in the power of faith, not abandoning the power of diligence, not losing the power of intention, cultivating the power of wisdom. When teaching others, one should prescribe medicine according to the illness, understanding obstacles is firm faith; overcoming all obstacles is diligence; having no attachments is called intention; and carefully understanding obstacles is wisdom. The love of the Dharma arises from firm faith, and because firm faith arises, the mind of the path is awakened, this is the power of faith; practicing and accumulating the methods of the path, this is the power of diligence; gentle forbearance of the Dharma (dharma-ksanti) is the power of intention; if one can attain the forbearance of the Dharma that arises from nowhere, this is the power of wisdom. The root of faith (sraddhendriya) is forbearance, which is the power of intention; if one can attain the forbearance of the Dharma that arises from nowhere, this is the power of wisdom. The root of faith is the power of faith; the root of diligence (viryendriya) is the power of diligence; the root of intention (smrtindriya) is the power of intention; the root of meditation and contemplation, the great sage's understanding of the root, is all-encompassing, this is the power of wisdom.」 When the Buddha spoke these words, eight thousand Bodhisattvas attained the forbearance of the Dharma that arises from nowhere, and forty-two thousand people all awakened the unsurpassed, true, and correct mind of the path.

The Sutra of the Silent Youth, Volume One Taisho Tripitaka Volume 13, No. 0401, The Buddha Speaks the Sutra of the Silent Youth

The Sutra of the Silent Youth, Volume Two

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty

At that time, there was a Bodhisattva in the assembly named Lotus Purity, who asked the Silent Bodhisattva: 『If a person of your lineage were to have the intention to seek the Dharma and ask the Tathagata, would they receive answers and subtle methods of practice, like being imbued with the Dharma, and feel joy in their hearts?』

The Silent Bodhisattva replied: 『O son of lineage! From the beginning, I have never asked about the Dharma, nor have I received any teachings. What should I use to answer?』

緣而致法染可染心耶？」

曰：「族姓子！仁為不曾因於如來聽受法乎？」

答曰：「不也！」

又問：「何故？」

答曰：「非其器故。」

又問：「仁于講法為非器乎？」

答曰：「如是！」

又問：「仁何所器？」

答曰：「吾于諸法之類而為非器，無復奇異。」

又問：「族姓子！若為非器，何因當逮無上正真之道成最正覺？」

答曰：「道者，非為法器。」

又問：「察其道者非佛法器乎？」

答曰：「假使其道離佛法者佛法非器，又其道者不離佛法。又計佛法則為是道，又其道者則為佛法故。族姓子！吾不欲令諸佛道法離於塵勞，常不志道，況樂佛法離於道乎？所以者何？有佛法者不離塵勞，又其塵勞不離於道，覺了欲塵則名曰道。吾以是故不計我所、不別佛道，其異意者各各計別，不當異處而求道也。假使有人于異處求此等諸異，設復有人無有異求，不以為別。」

又問：「以何為異？」

答曰：「謂吾我別與道不同，是名曰異。謂四大異我人壽命，而心意異，淫怒癡異，是謂為異。若能曉了吾我自然本末清凈，道者自然本末清凈，乃謂無異我人壽命，淫怒愚癡自然清凈，道亦自然究竟清凈，乃謂無異。假使

【現代漢語翻譯】現代漢語譯本『因緣而導致法染，會污染心嗎？』回答說：『這位族姓子！您難道沒有因為如來而聽聞佛法嗎？』回答說：『沒有！』又問：『為什麼？』回答說：『因為我不是接受佛法的器皿。』又問：『您在聽聞佛法時不是接受佛法的器皿嗎？』回答說：『是的！』又問：『您是什麼樣的器皿呢？』回答說：『我對於各種佛法都不是接受佛法的器皿，沒有什麼特別之處。』又問：『族姓子！如果不是接受佛法的器皿，又如何能夠證得無上正真之道，成就最正覺呢？』回答說：『道，不是接受佛法的器皿。』又問：『觀察道的人不是佛法的器皿嗎？』回答說：『如果道離開了佛法，那麼佛法就不是器皿；而道又沒有離開佛法。如果認為佛法就是道，那麼道也就是佛法。族姓子！我不希望諸佛之道法離開塵勞，常常不追求道，更何況喜歡佛法離開道呢？為什麼呢？因為有佛法的人不離開塵勞，而塵勞也不離開道，覺悟了慾望和塵埃就叫做道。我因此不執著於我所，不分別佛道，那些有不同想法的人各自執著于分別，不應該在不同的地方尋求道。如果有人在不同的地方尋求這些不同之處，或者有人沒有尋求不同之處，也不認為它們是不同的。』又問：『以什麼為不同呢？』回答說：『認為我與道不同，這叫做不同。認為四大與我、人、壽命不同，而心意不同，淫慾、憤怒、愚癡不同，這叫做不同。如果能夠明白我自然本來清凈，道自然本來清凈，那麼就認為我、人、壽命、淫慾、憤怒、愚癡自然清凈，道也自然究竟清凈，這就叫做沒有不同。如果

【English Translation】 English version 'Does the defilement of Dharma, caused by conditions, defile the mind?' He replied, 'Noble son, have you not heard the Dharma from the Tathagata?' He answered, 'No, I have not!' He asked again, 'Why not?' He replied, 'Because I am not a vessel for it.' He asked again, 'Are you not a vessel for the Dharma when it is being taught?' He replied, 'That is so!' He asked again, 'What kind of vessel are you?' He replied, 'I am not a vessel for any kind of Dharma; there is nothing special about it.' He asked again, 'Noble son, if you are not a vessel, how can you attain the unsurpassed, true path and achieve the most perfect enlightenment?' He replied, 'The path is not a vessel for the Dharma.' He asked again, 'Is the one who observes the path not a vessel for the Buddha's Dharma?' He replied, 'If the path were separate from the Buddha's Dharma, then the Buddha's Dharma would not be a vessel; but the path is not separate from the Buddha's Dharma. If one considers the Buddha's Dharma to be the path, then the path is also the Buddha's Dharma. Noble son, I do not wish for the path of the Buddhas to be separate from worldly defilements, nor to constantly not aspire to the path, let alone to desire the Buddha's Dharma to be separate from the path. Why is that? Because those who have the Buddha's Dharma do not leave worldly defilements, and worldly defilements do not leave the path. Awakening to desires and defilements is called the path. Therefore, I do not cling to what is mine, nor do I distinguish between the Buddha's path. Those who have different views cling to distinctions, and should not seek the path in different places. If someone seeks these differences in different places, or if someone does not seek differences, they do not consider them to be different.' He asked again, 'What is considered different?' He replied, 'To consider that my self is different from the path, that is called different. To consider that the four great elements are different from my self, person, and life, and that the mind and intention are different, and that lust, anger, and ignorance are different, that is called different. If one can understand that my self is naturally pure from the beginning, and that the path is naturally pure from the beginning, then one considers that my self, person, life, lust, anger, and ignorance are naturally pure, and that the path is also naturally ultimately pure, and that is called not different. If'

異者，不可求異，則當於此四大之身於吾我中求一切法。如是求者，求無所得，設無所得中造所著，無所著者則無處所。一切諸法悉無所住，無有本際，設無本際則真本際，以真本際無斷絕際，不計當際，無有限際，無無量際，一切諸法本際如是。若入此際則不有念亦不無念，不在生死亦不滅度，究竟滅度了一切法；若以此法而滅度者則逮寂然，諸不滅度令得滅度。如世尊曰：『不能調己不寂滅脫，而不隨教不得滅度，欲開化人令得滅度，未之有也。其自寂然解脫隨律，得度無為能度未度。』此事如言是菩薩行，設使欲得至滅度法，輒當遵修菩薩之行，則能曉了一切諸行，達法界相。如是行者便能皆見眾德之本，目不復睹諸魔官屬輪跡之行，當遵修此合集佛法不失三昧。如是行者開化眾生，宣暢一切諸界度于無我。如是行者受一切法，皆使塵勞自然悉除。如是行者雖行於世不著方俗。如是行者執持五陰不住于識。如是行者受諸四大，立於法界而不動搖。如是行者攝於諸入致解脫門。如是行者所現諸界而度無極，獨步大猷入於三界，示現塵勞而無垢穢。如是行者施度無極，不想無極亦無所住，戒、忍、精進、一心、智慧，慧度無極不想智慧亦無所住。如是行者不捨眾行，所修審諦究竟清凈。如是行者修菩薩行，所可遵習

【現代漢語翻譯】現代漢語譯本：如果追求與衆不同是不可取的，那麼就應當在這個由四大組成的身體中，在『我』的概念中尋求一切法。像這樣尋求，會發現一無所得。即使在無所得中產生執著，這種執著也是無所依附的。一切諸法都沒有固定的住所，沒有起始的邊界。如果說沒有起始的邊界，那就是真正的邊界，因為真正的邊界沒有斷絕，不計較當下，沒有有限的邊界，也沒有無限的邊界。一切諸法的本性就是如此。如果進入這種境界，就不會有念頭，也不會沒有念頭，既不在生死中，也不在涅槃中，最終會滅度一切法。如果通過這種方法而達到滅度，就會達到寂靜的狀態，使那些沒有滅度的眾生得到滅度。正如世尊所說：『不能調伏自己，就不能獲得寂靜解脫，不遵循教導就不能得到滅度，想要開導他人使其得到滅度，這是不可能的。只有自己寂靜解脫，遵循戒律，才能度脫那些沒有得到度脫的人。』這就像所說的那樣是菩薩的修行。如果想要達到滅度之法，就應當遵循菩薩的修行，這樣才能明瞭一切諸行，通達法界的真相。像這樣修行的人，就能看到一切功德的根本，不再看到魔的眷屬的軌跡，應當遵循並修習這種彙集佛法而不失去三昧的方法。像這樣修行的人，能夠開導眾生，宣揚一切諸界，度脫他們達到無我的境界。像這樣修行的人，接受一切法，使塵世的煩惱自然消除。像這樣修行的人，雖然生活在世間，卻不執著於世俗的習俗。像這樣修行的人，執持五陰，卻不住于識。像這樣修行的人，接受四大，立足於法界而不動搖。像這樣修行的人，攝取諸入，達到解脫之門。像這樣修行的人，所顯現的諸界能夠度脫無極，獨自走上大道，進入三界，示現塵世的煩惱而沒有污垢。像這樣修行的人，佈施度脫無極，不執著于無極，也沒有任何住所。持戒、忍辱、精進、一心、智慧，智慧度脫無極，不執著于智慧，也沒有任何住所。像這樣修行的人，不捨棄一切修行，所修習的都是真實可靠的，最終達到清凈。像這樣修行的人，修習菩薩的修行，所應當遵循和學習的。

【English Translation】 English version: If seeking difference is not advisable, then one should seek all dharmas within this body composed of the four great elements, within the concept of 『I』. Seeking in this way, one will find nothing to be attained. Even if attachment arises from this non-attainment, such attachment has no basis. All dharmas have no fixed abode, no beginning boundary. If there is no beginning boundary, then that is the true boundary, because the true boundary has no cessation, does not dwell on the present, has no limited boundary, nor an unlimited boundary. The nature of all dharmas is such. If one enters this state, there will be neither thought nor no-thought, neither in birth and death nor in nirvana, ultimately extinguishing all dharmas. If one attains extinction through this method, one will reach a state of tranquility, enabling those who have not attained extinction to attain it. As the World Honored One said: 『One who cannot subdue oneself cannot attain tranquil liberation, and one who does not follow the teachings cannot attain extinction. It is impossible to guide others to attain extinction if one has not done so oneself. Only one who is tranquil and liberated, following the precepts, can liberate those who have not been liberated.』 This, as it is said, is the practice of a Bodhisattva. If one wishes to attain the dharma of extinction, one should follow the practice of a Bodhisattva, so that one can understand all practices and comprehend the true nature of the dharma realm. One who practices in this way can see the root of all virtues, no longer seeing the traces of the retinue of Mara, and should follow and cultivate this method of gathering the Buddha's teachings without losing samadhi. One who practices in this way can guide sentient beings, proclaim all realms, and liberate them to the state of no-self. One who practices in this way accepts all dharmas, allowing worldly afflictions to naturally cease. One who practices in this way, though living in the world, is not attached to worldly customs. One who practices in this way holds onto the five aggregates but does not dwell in consciousness. One who practices in this way accepts the four great elements, standing firm in the dharma realm without wavering. One who practices in this way gathers the entrances, reaching the gate of liberation. One who practices in this way, the realms manifested can liberate without limit, walking alone on the great path, entering the three realms, manifesting worldly afflictions without defilement. One who practices in this way gives without limit, not attached to limitlessness, nor dwelling anywhere. Precepts, patience, diligence, one-pointedness, wisdom, wisdom liberates without limit, not attached to wisdom, nor dwelling anywhere. One who practices in this way does not abandon any practice, and what is cultivated is true and reliable, ultimately reaching purity. One who practices in this way cultivates the practice of a Bodhisattva, which should be followed and learned.

道無若干。行菩薩者則無有二，無有二者乃菩薩行。行菩薩道無有吾我及與我所，不計有身亦無所受乃菩薩行，其修道者無有結滯，除諸福廢乃為菩薩。其修道者不患危害，覺了分別無會無為，乃為菩薩。」

又問：「何謂正號為菩薩乎？」

答曰：「為不曉了道義者故，因曰菩薩。順從道教興發寂然不毀佛教，奉持法言將護聖眾，而於道心則不動轉，心不住于聲聞緣覺，不亂凈性而不宣說無稱之辭。究竟要誓，度諸未度，安諸不安，諸不滅度令得滅度，受持塵勞不墮無慾。觀于無生所生，而審觀于空，無將濟群生，觀于無相不想著道，行於無愿隨俗而生。求于佛身不為眾欲之所沾染，觀于有為覺了所會，亦無所失而不愚顛，得世間慧。執智兵仗降五陰賊、六衰之難，開化憍慢，施自莊嚴，嚴凈佛土，戒莊嚴心所愿具足，被忍辱鎧教授瞋恚，精進堅強能成就已猶如金剛，處於憒亂志執禪定而無所著，智慧明瞭，而不惡厭所生之穢，行權方便，所在一切推極道源，修于慈心安詳柔和，發起眾生行於大悲，見於眾生未得度者，撫育使安遵修行喜，常為無依令護諸根，行於護觀不永寂滅修于觀也。遵承深奧難及之事，聲聞緣覺所不能逮，念本義藏不思世典，多所將順一切群生，莊嚴其身以相飾姿，莊嚴其口言行

【現代漢語翻譯】現代漢語譯本：

道的本質是無限的。修行菩薩道的人不會執著於二元對立，不執著於二元對立才是菩薩的修行。修行菩薩道的人不會有『我』和『我的』的概念，不執著于身體的存在，也沒有任何感受，這才是菩薩的修行。修行菩薩道的人不會有任何的束縛，去除一切福報的執著才是菩薩。修行菩薩道的人不會畏懼任何危害，覺悟到一切分別都是虛幻的，無為而為，這才是菩薩的修行。

又問：『為什麼稱之為菩薩？』

答：『爲了那些不瞭解道義的人，所以稱之為菩薩。順應佛陀的教誨，發揚寂靜的修行，不毀壞佛法，奉持佛陀的教言，守護僧團，而對於道心則堅定不移。心不執著于聲聞（Shravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人），不擾亂清凈的本性，也不宣說虛妄的言辭。最終發誓要度化一切尚未得度的人，安頓一切不安的人，讓一切尚未滅度的人得到滅度，承受世間的勞苦而不墮入無慾的境界。觀察無生之理，並審視空的本質，不執著于度化眾生，觀察無相的真理而不執著于道，隨順世俗而行於無愿。追求佛的法身而不被世俗的慾望所污染，觀察有為法的虛幻，覺悟到一切都是因緣和合，不迷失本性，獲得世間的智慧。執持智慧的兵器，降伏五陰（五蘊，構成人身心的五種要素）的賊寇和六衰（六種衰敗）的災難，開化驕慢之心，以自我的莊嚴來莊嚴佛土，以戒律來莊嚴內心，使願望得以滿足，披上忍辱的鎧甲來教化嗔恚，精進堅強，成就如同金剛般堅固的意志，處於喧囂的環境中，心執著于禪定而不執著于任何事物，智慧明瞭，不厭惡所生之穢，運用權巧方便，在一切地方探求道的根源，修習慈悲之心，安詳柔和，發起眾生的大悲心，看到眾生尚未得度，撫育他們，使他們安穩地修行，常為無依無靠的人提供庇護，守護諸根，行於守護的觀想，不永遠沉溺於寂滅，修習觀想。遵循深奧難及的道理，這是聲聞和緣覺所不能達到的，銘記佛法的根本教義，不思世俗的典籍，多方順應一切眾生，以相好莊嚴自身，以言行莊嚴口舌。' 現代漢語譯本：

道的本質是無限的。修行菩薩道的人不會執著於二元對立，不執著於二元對立才是菩薩的修行。修行菩薩道的人不會有『我』和『我的』的概念，不執著于身體的存在，也沒有任何感受，這才是菩薩的修行。修行菩薩道的人不會有任何的束縛，去除一切福報的執著才是菩薩。修行菩薩道的人不會畏懼任何危害，覺悟到一切分別都是虛幻的，無為而為，這才是菩薩的修行。

又問：『為什麼稱之為菩薩？』

答：『爲了那些不瞭解道義的人，所以稱之為菩薩。順應佛陀的教誨，發揚寂靜的修行，不毀壞佛法，奉持佛陀的教言，守護僧團，而對於道心則堅定不移。心不執著于聲聞（Shravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人），不擾亂清凈的本性，也不宣說虛妄的言辭。最終發誓要度化一切尚未得度的人，安頓一切不安的人，讓一切尚未滅度的人得到滅度，承受世間的勞苦而不墮入無慾的境界。觀察無生之理，並審視空的本質，不執著于度化眾生，觀察無相的真理而不執著于道，隨順世俗而行於無愿。追求佛的法身而不被世俗的慾望所污染，觀察有為法的虛幻，覺悟到一切都是因緣和合，不迷失本性，獲得世間的智慧。執持智慧的兵器，降伏五陰（五蘊，構成人身心的五種要素）的賊寇和六衰（六種衰敗）的災難，開化驕慢之心，以自我的莊嚴來莊嚴佛土，以戒律來莊嚴內心，使願望得以滿足，披上忍辱的鎧甲來教化嗔恚，精進堅強，成就如同金剛般堅固的意志，處於喧囂的環境中，心執著于禪定而不執著于任何事物，智慧明瞭，不厭惡所生之穢，運用權巧方便，在一切地方探求道的根源，修習慈悲之心，安詳柔和，發起眾生的大悲心，看到眾生尚未得度，撫育他們，使他們安穩地修行，常為無依無靠的人提供庇護，守護諸根，行於守護的觀想，不永遠沉溺於寂滅，修習觀想。遵循深奧難及的道理，這是聲聞和緣覺所不能達到的，銘記佛法的根本教義，不思世俗的典籍，多方順應一切眾生，以相好莊嚴自身，以言行莊嚴口舌。' English version:

The nature of the path is limitless. Those who practice the Bodhisattva path do not cling to duality; not clinging to duality is the practice of a Bodhisattva. Those who practice the Bodhisattva path have no concept of 'I' or 'mine,' do not cling to the existence of the body, and have no attachments to feelings; this is the practice of a Bodhisattva. Those who practice the Bodhisattva path have no hindrances, and letting go of all attachments to merit is the practice of a Bodhisattva. Those who practice the Bodhisattva path do not fear any harm, realize that all distinctions are illusory, and act without attachment; this is the practice of a Bodhisattva.

Again, it was asked, 'Why are they called Bodhisattvas?'

The answer was, 'It is for the sake of those who do not understand the meaning of the path that they are called Bodhisattvas. They follow the teachings of the Buddha, promote the practice of tranquility, do not destroy the Dharma, uphold the Buddha's teachings, protect the Sangha, and their minds are steadfast in the path. Their minds do not cling to the Shravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own), they do not disturb their pure nature, and they do not speak false words. They ultimately vow to liberate all who have not yet been liberated, to settle all who are unsettled, to lead all who have not yet attained Nirvana to Nirvana, to endure the labors of the world without falling into a state of desirelessness. They observe the principle of non-birth and examine the nature of emptiness, without clinging to the idea of liberating beings, they observe the truth of non-form without clinging to the path, they follow the customs of the world while acting without desire. They seek the Dharma body of the Buddha without being tainted by worldly desires, they observe the illusory nature of conditioned phenomena, realize that all things arise from causes and conditions, do not lose their true nature, and attain worldly wisdom. They wield the weapon of wisdom, subdue the thieves of the five skandhas (the five aggregates that constitute a person) and the calamities of the six declines, enlighten the arrogant, adorn the Buddha-land with their own adornments, adorn their minds with precepts, fulfill their wishes, put on the armor of patience to teach against anger, be diligent and strong, achieve a will as firm as diamond, remain in the midst of chaos with their minds fixed in meditation without attachment, have clear wisdom, do not abhor the impurities of life, use skillful means, seek the source of the path in all places, cultivate loving-kindness, be peaceful and gentle, arouse great compassion in beings, see those who have not yet been liberated, nurture them, help them practice peacefully, always provide protection for the helpless, guard their senses, practice protective contemplation, do not forever sink into Nirvana, and practice contemplation. They follow profound and difficult teachings that Shravakas and Pratyekabuddhas cannot reach, remember the fundamental teachings of the Dharma, do not think of worldly scriptures, accommodate all beings in many ways, adorn themselves with auspicious marks, and adorn their speech and actions.' English version:

The nature of the path is limitless. Those who practice the Bodhisattva path do not cling to duality; not clinging to duality is the practice of a Bodhisattva. Those who practice the Bodhisattva path have no concept of 'I' or 'mine,' do not cling to the existence of the body, and have no attachments to feelings; this is the practice of a Bodhisattva. Those who practice the Bodhisattva path have no hindrances, and letting go of all attachments to merit is the practice of a Bodhisattva. Those who practice the Bodhisattva path do not fear any harm, realize that all distinctions are illusory, and act without attachment; this is the practice of a Bodhisattva.

Again, it was asked, 'Why are they called Bodhisattvas?'

The answer was, 'It is for the sake of those who do not understand the meaning of the path that they are called Bodhisattvas. They follow the teachings of the Buddha, promote the practice of tranquility, do not destroy the Dharma, uphold the Buddha's teachings, protect the Sangha, and their minds are steadfast in the path. Their minds do not cling to the Shravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own), they do not disturb their pure nature, and they do not speak false words. They ultimately vow to liberate all who have not yet been liberated, to settle all who are unsettled, to lead all who have not yet attained Nirvana to Nirvana, to endure the labors of the world without falling into a state of desirelessness. They observe the principle of non-birth and examine the nature of emptiness, without clinging to the idea of liberating beings, they observe the truth of non-form without clinging to the path, they follow the customs of the world while acting without desire. They seek the Dharma body of the Buddha without being tainted by worldly desires, they observe the illusory nature of conditioned phenomena, realize that all things arise from causes and conditions, do not lose their true nature, and attain worldly wisdom. They wield the weapon of wisdom, subdue the thieves of the five skandhas (the five aggregates that constitute a person) and the calamities of the six declines, enlighten the arrogant, adorn the Buddha-land with their own adornments, adorn their minds with precepts, fulfill their wishes, put on the armor of patience to teach against anger, be diligent and strong, achieve a will as firm as diamond, remain in the midst of chaos with their minds fixed in meditation without attachment, have clear wisdom, do not abhor the impurities of life, use skillful means, seek the source of the path in all places, cultivate loving-kindness, be peaceful and gentle, arouse great compassion in beings, see those who have not yet been liberated, nurture them, help them practice peacefully, always provide protection for the helpless, guard their senses, practice protective contemplation, do not forever sink into Nirvana, and practice contemplation. They follow profound and difficult teachings that Shravakas and Pratyekabuddhas cannot reach, remember the fundamental teachings of the Dharma, do not think of worldly scriptures, accommodate all beings in many ways, adorn themselves with auspicious marks, and adorn their speech and actions.'

【English Translation】 The nature of the path is limitless. Those who practice the Bodhisattva path do not cling to duality; not clinging to duality is the practice of a Bodhisattva. Those who practice the Bodhisattva path have no concept of 'I' or 'mine,' do not cling to the existence of the body, and have no attachments to feelings; this is the practice of a Bodhisattva. Those who practice the Bodhisattva path have no hindrances, and letting go of all attachments to merit is the practice of a Bodhisattva. Those who practice the Bodhisattva path do not fear any harm, realize that all distinctions are illusory, and act without attachment; this is the practice of a Bodhisattva. Again, it was asked, 'Why are they called Bodhisattvas?' The answer was, 'It is for the sake of those who do not understand the meaning of the path that they are called Bodhisattvas. They follow the teachings of the Buddha, promote the practice of tranquility, do not destroy the Dharma, uphold the Buddha's teachings, protect the Sangha, and their minds are steadfast in the path. Their minds do not cling to the Shravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own), they do not disturb their pure nature, and they do not speak false words. They ultimately vow to liberate all who have not yet been liberated, to settle all who are unsettled, to lead all who have not yet attained Nirvana to Nirvana, to endure the labors of the world without falling into a state of desirelessness. They observe the principle of non-birth and examine the nature of emptiness, without clinging to the idea of liberating beings, they observe the truth of non-form without clinging to the path, they follow the customs of the world while acting without desire. They seek the Dharma body of the Buddha without being tainted by worldly desires, they observe the illusory nature of conditioned phenomena, realize that all things arise from causes and conditions, do not lose their true nature, and attain worldly wisdom. They wield the weapon of wisdom, subdue the thieves of the five skandhas (the five aggregates that constitute a person) and the calamities of the six declines, enlighten the arrogant, adorn the Buddha-land with their own adornments, adorn their minds with precepts, fulfill their wishes, put on the armor of patience to teach against anger, be diligent and strong, achieve a will as firm as diamond, remain in the midst of chaos with their minds fixed in meditation without attachment, have clear wisdom, do not abhor the impurities of life, use skillful means, seek the source of the path in all places, cultivate loving-kindness, be peaceful and gentle, arouse great compassion in beings, see those who have not yet been liberated, nurture them, help them practice peacefully, always provide protection for the helpless, guard their senses, practice protective contemplation, do not forever sink into Nirvana, and practice contemplation. They follow profound and difficult teachings that Shravakas and Pratyekabuddhas cannot reach, remember the fundamental teachings of the Dharma, do not think of worldly scriptures, accommodate all beings in many ways, adorn themselves with auspicious marks, and adorn their speech and actions.'

相應，莊嚴其心不捨道意，神通娛樂普能示現，一切所住持心如地，一切眾生之所戴仰，洗一切垢，譬如火燒焦一切，艱難衰入譬若如火，心猶若風無有惱熱游步無礙，心如虛空未曾愁想，著一切諸法逮得總持，一切所聞識念不忘，辯才具足可悅眾生，歡然解釋，而為諸佛之所建立。能自修心則令清凈，順於法界曉了四食，不想諸應，威儀禮節清修己身，威儀禮節徑路清凈，為修正業，行步進止具足成就而修空行。樂於閑居開化眾生，而不穢厭于諸聚會，樂於禪思不患其意，未曾貧匱，備悉一切諸賢聖財，修于祠祀伏弊惡心，游曠野者修于堅強，其心剛毅不可毀壞，遵行仁慈究竟滅度。身順反覆而不虛盡，往宿德本志常隨順，報前所由念行思好，為眾生故所學精勤，選擇舉要勸化無智，所修善業無煩惱熱，悉能分別行於大哀。一切普游，導於三乘不懷狐疑，於一切法眾所瞻察，所問能答靡不戴仰，辯才無礙莫不受言，本願所立明說和雅，所至到處靡不歡悅，所語隨時未曾失節，功勛佈施人所欽仰如月盛滿，志性柔和辭無粗獷。得對能忍諸根不悴，善修其意等度往來猶如橋樑，度脫眾生於四使水譬如大舡，亦如導師將導一切諸行來者，常主救濟一切異學，為眾群黎興立佛事，故曰菩薩。而不退轉如是眾行及余德勛，不可

【現代漢語翻譯】現代漢語譯本：相應地，他們莊嚴自己的心，不捨棄對道的追求，以神通遊戲般地展現各種化身。他們持守一切所住之處的心，如同大地一般穩固，為一切眾生所敬仰。他們洗滌一切污垢，如同火焰燒盡一切，艱難困苦的侵擾如同火焰一般，他們的心卻像風一樣，沒有煩惱和熱惱，自由自在地行走。他們的心如同虛空，從未有過憂愁和煩惱。他們通達一切諸法，獲得總持，一切所聞都能記住不忘。他們辯才無礙，能使眾生喜悅，歡喜地解釋佛法，併爲諸佛所建立。他們能自我修心，使心清凈，順應法界，明瞭四種食物的含義，不執著于各種應有的事物。他們威儀禮節清凈自身，威儀禮節的道路也清凈，爲了修正自己的行為。他們行走坐臥都具足成就，並修習空性。他們樂於獨處，開化眾生，而不厭惡各種聚會。他們樂於禪思，不為自己的意念所困擾，從未感到貧乏，具備一切賢聖的財富。他們修習祭祀，降伏邪惡的心，在曠野中修行，培養堅強的心，他們的心剛毅不可摧毀。他們遵循仁慈，最終達到滅度。他們的身體順應變化而不虛耗，他們往昔的德行和本願始終隨順。他們報答前世的因緣，念行思好，爲了眾生而精勤學習。他們選擇重要的教義，勸化無知的人，所修的善業沒有煩惱和熱惱，能夠分別地行於大悲。他們普遍遊歷，引導眾生走向三乘，不懷有任何疑惑。他們對於一切法，為眾人所瞻仰，所問都能回答，無不令人敬仰。他們的辯才無礙，沒有人不接受他們的教誨。他們本願所立，明說和雅，所到之處無不歡悅。他們所說的話都適時宜，從未失節。他們的功勛佈施，為人所欽佩，如同滿月一般。他們的志性柔和，言辭沒有粗獷。他們能夠忍受各種對境，諸根不衰敗。他們善於修心，平等地度化往來，如同橋樑一般。他們度脫眾生於四使之水，如同大船一般，也如同導師，引導一切修行的人。他們常常救濟一切異學，為大眾建立佛事，所以稱為菩薩。他們不退轉于這些修行和其他功德，不可思議。現代漢語譯本：相應地，他們莊嚴自己的心，不捨棄對道的追求，以神通遊戲般地展現各種化身。他們持守一切所住之處的心，如同大地一般穩固，為一切眾生所敬仰。他們洗滌一切污垢，如同火焰燒盡一切，艱難困苦的侵擾如同火焰一般，他們的心卻像風一樣，沒有煩惱和熱惱，自由自在地行走。他們的心如同虛空，從未有過憂愁和煩惱。他們通達一切諸法，獲得總持，一切所聞都能記住不忘。他們辯才無礙，能使眾生喜悅，歡喜地解釋佛法，併爲諸佛所建立。他們能自我修心，使心清凈，順應法界，明瞭四種食物的含義，不執著于各種應有的事物。他們威儀禮節清凈自身，威儀禮節的道路也清凈，爲了修正自己的行為。他們行走坐臥都具足成就，並修習空性。他們樂於獨處，開化眾生，而不厭惡各種聚會。他們樂於禪思，不為自己的意念所困擾，從未感到貧乏，具備一切賢聖的財富。他們修習祭祀，降伏邪惡的心，在曠野中修行，培養堅強的心，他們的心剛毅不可摧毀。他們遵循仁慈，最終達到滅度。他們的身體順應變化而不虛耗，他們往昔的德行和本願始終隨順。他們報答前世的因緣，念行思好，爲了眾生而精勤學習。他們選擇重要的教義，勸化無知的人，所修的善業沒有煩惱和熱惱，能夠分別地行於大悲。他們普遍遊歷，引導眾生走向三乘，不懷有任何疑惑。他們對於一切法，為眾人所瞻仰，所問都能回答，無不令人敬仰。他們的辯才無礙，沒有人不接受他們的教誨。他們本願所立，明說和雅，所到之處無不歡悅。他們所說的話都適時宜，從未失節。他們的功勛佈施，為人所欽佩，如同滿月一般。他們的志性柔和，言辭沒有粗獷。他們能夠忍受各種對境，諸根不衰敗。他們善於修心，平等地度化往來，如同橋樑一般。他們度脫眾生於四使之水，如同大船一般，也如同導師，引導一切修行的人。他們常常救濟一切異學，為大眾建立佛事，所以稱為菩薩。他們不退轉于這些修行和其他功德，不可思議。

【English Translation】 English version: Accordingly, they adorn their minds, not abandoning the intention for the path, manifesting various transformations through supernatural powers. They uphold their minds in all places they dwell, as firm as the earth, revered by all sentient beings. They wash away all defilements, like fire burning away everything. The intrusion of hardships and decline is like fire, yet their minds are like the wind, without vexation or heat, walking freely. Their minds are like the void, never having sorrow or worry. They understand all dharmas, attaining total retention, remembering everything they hear. They have unobstructed eloquence, able to delight sentient beings, joyfully explaining the Dharma, and are established by all Buddhas. They can cultivate their own minds, making them pure, conforming to the Dharma realm, understanding the meaning of the four kinds of food, not clinging to various things that should be. Their dignified conduct purifies themselves, and the path of their dignified conduct is also pure, in order to correct their own actions. Their walking, standing, sitting, and lying down are all accomplished, and they cultivate emptiness. They enjoy solitude, enlightening sentient beings, without being disgusted by various gatherings. They enjoy meditation, not troubled by their own thoughts, never feeling impoverished, possessing all the wealth of the sages. They practice sacrifices, subduing evil minds, cultivating a strong mind in the wilderness, their minds are firm and indestructible. They follow benevolence, ultimately reaching liberation. Their bodies adapt to changes without being depleted, their past virtues and vows always follow. They repay the causes and conditions of past lives, thinking and acting well, diligently learning for the sake of sentient beings. They choose important teachings, persuading the ignorant, the good deeds they cultivate have no vexation or heat, able to distinguish and practice great compassion. They travel universally, guiding sentient beings towards the three vehicles, without any doubt. They are revered by all for all dharmas, able to answer all questions, without failing to inspire reverence. Their eloquence is unobstructed, and no one does not accept their teachings. Their original vows are established, speaking clearly and harmoniously, bringing joy wherever they go. Their words are always timely, never missing the mark. Their meritorious deeds and generosity are admired by people, like a full moon. Their nature is gentle, and their words are not harsh. They can endure all situations, their senses do not decay. They are good at cultivating their minds, equally liberating those who come and go, like a bridge. They liberate sentient beings from the waters of the four attachments, like a great ship, also like a guide, leading all those who come to practice. They often rescue all heretics, establishing Buddhist affairs for the masses, therefore they are called Bodhisattvas. They do not regress from these practices and other merits, which are inconceivable. English version: Accordingly, they adorn their minds, not abandoning the intention for the path, manifesting various transformations through supernatural powers. They uphold their minds in all places they dwell, as firm as the earth, revered by all sentient beings. They wash away all defilements, like fire burning away everything. The intrusion of hardships and decline is like fire, yet their minds are like the wind, without vexation or heat, walking freely. Their minds are like the void, never having sorrow or worry. They understand all dharmas, attaining total retention, remembering everything they hear. They have unobstructed eloquence, able to delight sentient beings, joyfully explaining the Dharma, and are established by all Buddhas. They can cultivate their own minds, making them pure, conforming to the Dharma realm, understanding the meaning of the four kinds of food, not clinging to various things that should be. Their dignified conduct purifies themselves, and the path of their dignified conduct is also pure, in order to correct their own actions. Their walking, standing, sitting, and lying down are all accomplished, and they cultivate emptiness. They enjoy solitude, enlightening sentient beings, without being disgusted by various gatherings. They enjoy meditation, not troubled by their own thoughts, never feeling impoverished, possessing all the wealth of the sages. They practice sacrifices, subduing evil minds, cultivating a strong mind in the wilderness, their minds are firm and indestructible. They follow benevolence, ultimately reaching liberation. Their bodies adapt to changes without being depleted, their past virtues and vows always follow. They repay the causes and conditions of past lives, thinking and acting well, diligently learning for the sake of sentient beings. They choose important teachings, persuading the ignorant, the good deeds they cultivate have no vexation or heat, able to distinguish and practice great compassion. They travel universally, guiding sentient beings towards the three vehicles, without any doubt. They are revered by all for all dharmas, able to answer all questions, without failing to inspire reverence. Their eloquence is unobstructed, and no one does not accept their teachings. Their original vows are established, speaking clearly and harmoniously, bringing joy wherever they go. Their words are always timely, never missing the mark. Their meritorious deeds and generosity are admired by people, like a full moon. Their nature is gentle, and their words are not harsh. They can endure all situations, their senses do not decay. They are good at cultivating their minds, equally liberating those who come and go, like a bridge. They liberate sentient beings from the waters of the four attachments, like a great ship, also like a guide, leading all those who come to practice. They often rescue all heretics, establishing Buddhist affairs for the masses, therefore they are called Bodhisattvas. They do not regress from these practices and other merits, which are inconceivable.

思議具足導慧，乃謂菩薩。」

於是蓮華凈菩薩白佛言：「唯然世尊！今我觀察無言菩薩智慧辯才宣暢道教，如是不久當成無上正真之道為最正覺，當轉弘廣無上法輪。若復有人，得聞無言菩薩所說，信樂愛敬順而不訕，不久亦當具足致此功德之法。」

佛言：「如是！如汝所言，誠無有異。無言菩薩逮得慧明三昧，發意之頃，以一句法于百千劫分別說之，義不可盡。」

蓮華凈菩薩復白佛言：「善哉！世尊！愍傷我等及此眾會，宿之本德眾人雲集，為經典故當令莊嚴，惟愿如來至真等正覺，敷演說此慧明三昧。若有菩薩得聞此教，悉當逮得慧明三昧，設有受者多所將濟一切群生，疾成無上正真之道為最正覺。」

佛告蓮華凈菩薩：「諦聽，善思，當爲善說慧明三昧。」

「善哉！世尊！愿樂欲聞。」蓮華凈菩薩受教而聽。

佛言：「族姓子！所云慧明，聖曜之謂，所以名曰慧明。聖曜者何？蠲除眾覆蔽結垢闇，通過諸礙，離於穢濁荏若之謂，故曰慧明三昧。解法無二，所觀明徹無有猶豫，慧無有侶，不戴仰人，滅眾瑕疵，捽髮尋對，分別滅度，曉了一慧，解暢過去、當來、現在三世之慧。嚴凈三場，明識三界，體三脫門，通三達智，廣佈三寶，暢示三乘，凈於三眼，毀三垢本

【現代漢語翻譯】現代漢語譯本『能以思議（不可思議）的智慧引導眾生，才可稱為菩薩。』於是，蓮華凈菩薩（一位菩薩的名字）對佛說：『是的，世尊！現在我觀察無言菩薩（一位菩薩的名字）的智慧和辯才，他宣講的教義如此精妙，相信不久之後他將成就無上正真之道，成為最正覺，並廣轉無上法輪。如果有人聽聞無言菩薩所說，並信奉、愛戴、尊敬、順從而不誹謗，不久也將具足成就這種功德的方法。』佛說：『是的！正如你所說，確實沒有差別。無言菩薩已獲得慧明三昧（一種禪定），他發願之時，僅用一句法就能在百千劫中分別解說，其義理無窮無盡。』蓮華凈菩薩又對佛說：『太好了！世尊！您慈悲憐憫我們以及在場的眾會，我們宿世的功德使眾人聚集於此，爲了經典而莊嚴道場，懇請如來至真等正覺（佛的稱號），敷演解說這慧明三昧。如果有菩薩聽聞此教，都將獲得慧明三昧，如果有受持者，將能普度一切眾生，迅速成就無上正真之道，成為最正覺。』佛告訴蓮華凈菩薩：『仔細聽，好好思考，我將為你們善說慧明三昧。』『太好了！世尊！我們非常樂意聽聞。』蓮華凈菩薩接受教誨，專心聽講。佛說：『善男子！所謂慧明，是指聖曜（聖者的光輝），這就是為什麼稱之為慧明。聖曜是什麼呢？它能去除一切覆蓋、結縛、垢染和黑暗，穿透一切障礙，遠離污穢和雜質，這就是慧明三昧的含義。它能理解法無二致，所觀察的明澈透徹，毫無猶豫，智慧無與倫比，不依賴他人，能滅除一切瑕疵，能迅速應對，分別滅度，明瞭一切智慧，通曉過去、未來、現在三世的智慧。它能莊嚴清凈三場（身、口、意），明瞭三界（欲界、色界、無色界），體悟三脫門（空門、無相門、無愿門），通達三達智（宿命智、天眼智、漏盡智），廣佈三寶（佛、法、僧），闡明三乘（聲聞乘、緣覺乘、菩薩乘），清凈三眼（肉眼、天眼、慧眼），摧毀三垢（貪、嗔、癡）的根本。』

【English Translation】 English version 'It is said that a Bodhisattva is one who guides with inconceivable wisdom.' Then, Bodhisattva Lotus Purity (a Bodhisattva's name) said to the Buddha, 'Yes, World Honored One! Now I observe the wisdom and eloquence of Bodhisattva No-Words (a Bodhisattva's name). His teachings are so profound that I believe he will soon achieve the unsurpassed true path, become the most perfectly enlightened one, and widely turn the unsurpassed Dharma wheel. If anyone hears what Bodhisattva No-Words says, and believes, loves, respects, and follows without slandering, they will soon also be able to attain the method of achieving this merit.' The Buddha said, 'Yes! Just as you said, there is indeed no difference. Bodhisattva No-Words has attained the Samadhi of Wisdom Illumination (a type of meditation). At the moment of his aspiration, with just one phrase of Dharma, he can explain it separately for hundreds of thousands of kalpas (eons), and its meaning is inexhaustible.' Bodhisattva Lotus Purity again said to the Buddha, 'Excellent! World Honored One! You compassionately pity us and this assembly. Our past merits have gathered us here. For the sake of the scriptures, we should adorn the place. We beseech the Tathagata, the Perfectly Enlightened One (an epithet of the Buddha), to expound and explain this Samadhi of Wisdom Illumination. If any Bodhisattva hears this teaching, they will all attain the Samadhi of Wisdom Illumination. If there are those who uphold it, they will be able to universally liberate all sentient beings and quickly achieve the unsurpassed true path, becoming the most perfectly enlightened one.' The Buddha told Bodhisattva Lotus Purity, 'Listen carefully, think well, and I will explain the Samadhi of Wisdom Illumination for you.' 'Excellent! World Honored One! We are very eager to hear.' Bodhisattva Lotus Purity accepted the teaching and listened attentively. The Buddha said, 'Good son! What is called Wisdom Illumination refers to the Holy Radiance (the radiance of the holy ones), and that is why it is called Wisdom Illumination. What is Holy Radiance? It can remove all coverings, bonds, defilements, and darkness, penetrate all obstacles, and be free from filth and impurities. This is the meaning of the Samadhi of Wisdom Illumination. It can understand that the Dharma is non-dual, what is observed is clear and thorough, without hesitation, wisdom is unparalleled, not relying on others, it can eliminate all flaws, respond quickly, separately liberate, understand all wisdom, and comprehend the wisdom of the past, future, and present three times. It can adorn and purify the three fields (body, speech, and mind), understand the three realms (desire realm, form realm, formless realm), realize the three doors of liberation (emptiness, signlessness, wishlessness), master the three knowledges (knowledge of past lives, divine eye, and the extinction of outflows), widely spread the Three Jewels (Buddha, Dharma, and Sangha), explain the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle), purify the three eyes (physical eye, divine eye, and wisdom eye), and destroy the roots of the three poisons (greed, hatred, and delusion).'

，明三峻聚，決定未定處耶！此謂三峻聚也。識暢入於心意識中，分別陰種諸入之事，覺了因緣和合報應，斷不調定沉疑邪見。解知法界能說本無，審如本際最上第一方便至聖。明識一切文字音響，其所入處，若崇講說言無所毀，辯才無礙莫能制止。若敷演法無能抑者，知識一切諸根各異，決斷柔劣中容之源，有明無明入於三教，執持所應入于總持。班宣光暉歸趣日行三昧、無量頌三昧，分別宣暢金剛道場三昧、如金剛三昧、覺無瞋三昧、意勇三昧、降除魔場三昧、日光明三昧、曜魔不照無境界三昧、慧無齊限入無想念幢英至三昧、淳淑親近一切諸法照明華三昧、放無量光入音三昧、了別一切音聲所趣德事三昧、普能示現一切功勛善住三昧、知一切法所立之處光曜三昧、等入一切眾生之心盡尊王三昧、分別諸法一切悉盡無住三昧、了眾平等無恚三昧、一切諸法究竟永無無動三昧、不著諸法鉤鎖三昧、開化諸見超表三昧，於一切慧無所蔽礙。」

佛言：「族姓子！如是等類六萬三昧，吾于往昔見定光佛而見授決，尋時逮得此諸三昧。又計於此六萬三昧門，皆來入于慧明三昧，慧明三昧則為元首，入於此中乃致大明。」

佛告族姓子：「如日宮殿照於水中，顯現未曾興立四事。何謂為四？滅除一切闇冥蔽礙，

放其光明所照廣遠，示現一切諸色形像。所當作者，皆由是日興業安。慧明三昧亦復如是，若有菩薩住此定者，現昔未有，亦興四事。何謂為四？滅除一切塵勞垢冥，照曜無量廣遠智慧，察見一切眾生心行像貌諸色，隨其所學三乘之行，名為指示建立道業。」

佛告族姓子：「譬如八角大如意珠，妙光暉善清凈玄妙，無諸瑕垢無有穢惡，建於幢首曜四十由旬，眾人所志敢有所求皆令得愿，各各得所不失其僥，大如意珠無所愛吝。若有菩薩，得立於此慧明三昧，聖智超絕巍巍如是，清凈鮮明若如意珠。除諸塵勞結穢眾垢，住八清凈微妙禁戒三昧之定，智慧解脫度知見品，誠諦鮮潔，善權方便，總持辯才，分別忍辱，靡所不暢，彼以清凈，莫能當明。離於瑕疵，無極大哀以為大幢，照曜一切無量佛土，各隨眾生心本所愿悉得解釋。菩薩如是，救濟五趣三處之礙，皆至大道，亦無想念。」

佛告族姓子：「譬如虛空，虛空無際悉能容受一切佛土，執持眾水，一切諸火劫燒之時，一切眾生無進退處，聽其所歸為作處所，虛空之域廣遠玄曠，不可限量無所掛礙。慧明三昧亦復如是，若有菩薩住此定者，為諸眾生一切諸法示導處所，無所歸者為受其歸，殖眾德本因緣之報，開解己心，為無央數一切眾生，導示徑路教化

【現代漢語翻譯】現代漢語譯本：

'它所放出的光明照耀廣遠，顯現一切諸種顏色和形狀。人們所應當做的，都依靠這光明興起事業，獲得安寧。慧明三昧（一種禪定）也是如此，如果有菩薩安住于這種禪定中，就會展現出過去未曾有過的景象，並且興起四種功德。哪四種呢？滅除一切塵世的勞苦和污垢，照耀無量廣遠的智慧，觀察到一切眾生的心念、行為、形象和顏色，根據他們所學習的三乘（聲聞乘、緣覺乘、菩薩乘）的修行，為他們指示和建立修道的功業。'

'佛陀告訴族姓子：『譬如一顆八角大如意珠（能滿足願望的寶珠），它的光芒美好、清凈、玄妙，沒有瑕疵和污垢，被豎立在旗幟的頂端，照耀四十由旬（古印度長度單位）。人們所向往的，只要有所求，都能如願以償，各自得到所需要的，不會失去機會，這顆大如意珠不會吝惜。如果有菩薩，能夠安住于這種慧明三昧，他的聖智超凡絕倫，巍峨如山，清凈鮮明如同如意珠。他能去除一切塵世的勞苦、煩惱和污垢，安住於八種清凈微妙的禁戒和禪定之中，以智慧解脫來度化眾生，明瞭知見的品類，真實不虛，善巧方便，總持一切法，具有辯才，能夠忍辱，無所不通達。他的清凈光明，沒有任何事物可以遮蔽。他遠離瑕疵，以無上的大悲心作為大旗，照耀一切無量佛土，根據眾生內心的願望，都能得到開解。菩薩就是這樣，救濟五道（地獄、餓鬼、畜生、人、天）和三處（欲界、色界、無色界）的障礙，使他們都到達大道，並且沒有執著的念頭。』

'佛陀告訴族姓子：『譬如虛空，虛空無邊無際，能夠容納一切佛土，承載一切水，當一切火劫（宇宙毀滅時的大火）發生時，一切眾生沒有進退之處，虛空就成為他們歸宿的場所。虛空的領域廣闊深遠，不可測量，沒有任何障礙。慧明三昧也是如此，如果有菩薩安住于這種禪定中，就成為一切眾生、一切諸法的引導之處，沒有歸宿的眾生，就以他為歸宿，種植各種功德的根本和因緣的果報，開解自己的心，為無數的眾生，指示道路，教化他們。' English version:

'It emits light that shines far and wide, manifesting all kinds of colors and forms. Whatever people should do, they rely on this light to start their work and find peace. The Samadhi of Bright Wisdom (a state of meditation) is also like this. If a Bodhisattva dwells in this Samadhi, they will manifest things that have never been seen before, and they will bring about four merits. What are the four? They are: extinguishing all worldly toil and defilements, illuminating boundless and vast wisdom, observing the thoughts, actions, forms, and colors of all sentient beings, and according to their practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), guiding and establishing their path of cultivation.'

'The Buddha told the clansman: 『For example, a great eight-faceted wish-fulfilling jewel (a gem that grants wishes), its light is beautiful, pure, and profound, without flaws or impurities. It is erected at the top of a banner, shining for forty yojanas (an ancient Indian unit of distance). Whatever people desire, as long as they seek it, they will have their wishes fulfilled, each obtaining what they need, without losing their chance. This great wish-fulfilling jewel is not stingy. If a Bodhisattva can dwell in this Samadhi of Bright Wisdom, their sacred wisdom will be extraordinary, majestic like a mountain, pure and bright like a wish-fulfilling jewel. They can remove all worldly toil, afflictions, and impurities, dwelling in the eight pure and subtle precepts and Samadhi, using wisdom and liberation to deliver sentient beings, understanding the categories of views, being truthful and sincere, skillful in means, holding all dharmas, having eloquence, being able to endure, and being unobstructed in all things. Their pure light cannot be obscured by anything. They are free from flaws, using supreme great compassion as a great banner, illuminating all countless Buddha lands, and according to the inner wishes of sentient beings, they can all be liberated. This is how a Bodhisattva is, saving beings from the obstacles of the five realms (hell, hungry ghosts, animals, humans, and gods) and the three realms (desire realm, form realm, and formless realm), leading them all to the Great Path, and without any attachment in their minds.』

'The Buddha told the clansman: 『For example, space, which is boundless and can contain all Buddha lands, holding all water, and when all fire kalpas (fires that destroy the universe) occur, all sentient beings have nowhere to go, space becomes the place where they can return. The realm of space is vast and profound, immeasurable, and without any obstacles. The Samadhi of Bright Wisdom is also like this. If a Bodhisattva dwells in this Samadhi, they become the guide for all sentient beings and all dharmas. For those who have nowhere to return, they become their refuge, planting the roots of all merits and the fruits of causes and conditions, opening their own minds, and for countless sentient beings, showing them the path and teaching them.'

【English Translation】 'It emits light that shines far and wide, manifesting all kinds of colors and forms. Whatever people should do, they rely on this light to start their work and find peace. The Samadhi of Bright Wisdom (a state of meditation) is also like this. If a Bodhisattva dwells in this Samadhi, they will manifest things that have never been seen before, and they will bring about four merits. What are the four? They are: extinguishing all worldly toil and defilements, illuminating boundless and vast wisdom, observing the thoughts, actions, forms, and colors of all sentient beings, and according to their practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), guiding and establishing their path of cultivation.' 'The Buddha told the clansman: 『For example, a great eight-faceted wish-fulfilling jewel (a gem that grants wishes), its light is beautiful, pure, and profound, without flaws or impurities. It is erected at the top of a banner, shining for forty yojanas (an ancient Indian unit of distance). Whatever people desire, as long as they seek it, they will have their wishes fulfilled, each obtaining what they need, without losing their chance. This great wish-fulfilling jewel is not stingy. If a Bodhisattva can dwell in this Samadhi of Bright Wisdom, their sacred wisdom will be extraordinary, majestic like a mountain, pure and bright like a wish-fulfilling jewel. They can remove all worldly toil, afflictions, and impurities, dwelling in the eight pure and subtle precepts and Samadhi, using wisdom and liberation to deliver sentient beings, understanding the categories of views, being truthful and sincere, skillful in means, holding all dharmas, having eloquence, being able to endure, and being unobstructed in all things. Their pure light cannot be obscured by anything. They are free from flaws, using supreme great compassion as a great banner, illuminating all countless Buddha lands, and according to the inner wishes of sentient beings, they can all be liberated. This is how a Bodhisattva is, saving beings from the obstacles of the five realms (hell, hungry ghosts, animals, humans, and gods) and the three realms (desire realm, form realm, and formless realm), leading them all to the Great Path, and without any attachment in their minds.』 'The Buddha told the clansman: 『For example, space, which is boundless and can contain all Buddha lands, holding all water, and when all fire kalpas (fires that destroy the universe) occur, all sentient beings have nowhere to go, space becomes the place where they can return. The realm of space is vast and profound, immeasurable, and without any obstacles. The Samadhi of Bright Wisdom is also like this. If a Bodhisattva dwells in this Samadhi, they become the guide for all sentient beings and all dharmas. For those who have nowhere to return, they become their refuge, planting the roots of all merits and the fruits of causes and conditions, opening their own minds, and for countless sentient beings, showing them the path and teaching them.'

與眼，強於因緣，未得解脫永處邪見群萌之類，聽示處所。假使有人，不興德本，不反道器，不在無本，各各開化為示弘器，顯發無上正真道意，而示聲聞緣覺處所，聞吾說法尋受奉行，則獲果報。聲聞緣覺之所慕乘，當爲宣暢曾所忘失六典之要，令入法門。緣是之故，諸菩薩眾欲求道者，當爲頒宣六度無極四等之恩，善權方便勸助指道，各各為暢令心歡然，使不退轉，逮成無上正真之道，是為一切眾生之類開示處所。于彼何謂為一切法示現處所？假使菩薩口自敷演八萬四千經典法藏，若有眾人心懷狐疑猶豫不決來啟問者，菩薩皆常秉志一心，一一為人決其結滯。一句之義，億百千垓難限劫數普演分別，其慧無量玄曠廣遠，無所掛礙而不可盡，無有邊際，是為一切示法處所。」

佛告族姓子：「譬如大炬光明照遠，諸有覆蔽曀匿形色悉為現矣！炬之光曜所益如此。慧明定意亦復如是，若有菩薩住此定者，則能以一慧明之心顯示章句，十方無量不可計會諸佛國土，諸佛菩薩一切眾生，莫不睹見，亦不違遠志不動移，慧明之心所察無邊。」

佛告族姓子：「慧明之宅處於意止見諸法源，於四意斷未發意者為興慧源，于諸神足身意寂源，而於諸根處聖達源。所謂力者？云智慧力，于覺意法入于慧源。所謂道者處

【現代漢語翻譯】現代漢語譯本：關於眼睛，如果執著于因緣，不能得到解脫，永遠處於邪見之中，對於這類眾生，應當為他們開示解脫的處所。假設有人，不培養德行根本，不反思修道的器皿，不在無本之處，而是各自開化，成為弘揚佛法的器皿，顯發無上正真道的心意，為他們開示聲聞緣覺的修行處所。如果他們聽聞我的說法，並能遵循奉行，就能獲得相應的果報。對於聲聞緣覺所向往的乘法，應當為他們宣說曾經遺忘的六度（佈施、持戒、忍辱、精進、禪定、智慧）的要義，使他們進入佛法之門。因此，各位菩薩，想要追求佛道的人，應當為他們宣說六度無極和四等（慈、悲、喜、舍）的恩德，善巧方便地勸導和指引他們，使他們各自心生歡喜，不退轉，最終成就無上正真之道，這就是為一切眾生開示的處所。那麼，什麼是一切法示現的處所呢？假設菩薩口中宣講八萬四千經典法藏，如果有眾人心懷狐疑，猶豫不決前來請教，菩薩都應始終秉持一心，一一為他們解答疑惑。即使是一句的含義，也要用億百千垓難以計數的劫數來普遍演說和分別，他的智慧無量，玄妙廣遠，無所掛礙而不可窮盡，沒有邊際，這就是一切示法的處所。佛陀告訴族姓子：『譬如巨大的火炬，光明照耀遠方，所有被遮蔽隱藏的形色都會顯現出來！火炬的光明所帶來的利益就是這樣。智慧的光明和禪定的意念也是如此，如果有菩薩安住于這種禪定之中，就能以一念智慧的光明顯示章句，十方無量不可計數的諸佛國土，諸佛菩薩以及一切眾生，沒有不看見的，也不會違背遠離，心志不動搖，智慧的光明所觀察到的無邊無際。』佛陀告訴族姓子：『智慧的光明安住于意念，能見到諸法的根源，對於四意斷（斷除已生惡、令未生惡不生、令未生善生、令已生善增長）中尚未發心的人，能興起智慧的根源；對於諸神足（欲、勤、心、觀）能使身心寂靜，是諸根（眼、耳、鼻、舌、身、意）通達聖道的根源。所謂的力是什麼呢？就是智慧的力量，在覺意法（七覺支：擇法、精進、喜、輕安、舍、定、念）中進入智慧的根源。所謂的道是什麼呢？處於'

【English Translation】 English version: Regarding the eye, if one is attached to conditions and cannot attain liberation, remaining perpetually in wrong views, for such beings, one should reveal the place of liberation. Suppose there are those who do not cultivate the roots of virtue, do not reflect on the vessel of the path, and are not in a state of no-basis, but rather each is enlightened, becoming a vessel for propagating the Dharma, manifesting the intention of the unsurpassed true path, and revealing to them the place of practice for Sravakas and Pratyekabuddhas. If they hear my teachings and follow them diligently, they will obtain the corresponding rewards. For the vehicle that Sravakas and Pratyekabuddhas aspire to, one should expound the essence of the six perfections (dana, sila, kshanti, virya, dhyana, prajna) that they have forgotten, enabling them to enter the gate of Dharma. Therefore, all Bodhisattvas who seek the path should proclaim the immeasurable virtues of the six perfections and the four immeasurables (loving-kindness, compassion, joy, equanimity), skillfully guiding and encouraging them, making each of them joyful, so that they do not regress and ultimately attain the unsurpassed true path. This is the place of revelation for all beings. Then, what is the place of manifestation for all dharmas? Suppose a Bodhisattva expounds the eighty-four thousand Dharma treasures of the scriptures. If there are people who come with doubts and hesitations, the Bodhisattva should always maintain a single-minded focus, resolving their doubts one by one. Even the meaning of a single phrase should be explained and differentiated over countless eons, his wisdom being immeasurable, profound, vast, unhindered, inexhaustible, and without limit. This is the place of revealing all dharmas. The Buddha told the clansman: 'It is like a great torch, its light shining far, revealing all hidden and concealed forms! Such is the benefit of the torch's light. The light of wisdom and the intention of samadhi are also like this. If a Bodhisattva dwells in this samadhi, he can reveal the meaning of a phrase with a single thought of wisdom, and the immeasurable Buddha lands in the ten directions, all Buddhas, Bodhisattvas, and all beings will see it, without deviating or moving from their intention. The wisdom's light observes without limit.' The Buddha told the clansman: 'The abode of wisdom's light is in the mind, seeing the source of all dharmas. For those who have not yet developed the intention for the four right efforts (to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, to maintain good that has arisen), it is the source of wisdom. For the supernatural powers (desire, effort, mind, contemplation), it is the source of tranquility of body and mind, and for the six senses (eye, ear, nose, tongue, body, mind), it is the source of attaining the holy path. What is meant by power? It is the power of wisdom, entering the source of wisdom in the factors of enlightenment (the seven factors: investigation of dharma, effort, joy, tranquility, equanimity, concentration, mindfulness). What is meant by the path? It is in'

正見源，寂然觀者觀察憺怕，行真誠者善滅之源，其聖諦者善寂慧源，所歸念者如義趣源，分別道者法義之源，神通達者漏盡之源，修梵行者興于大哀四等心源，一切普念思法之源，諸度無極，智度無極以為源首。善權方便應眾生心源，十種力者知限無限有處無處，以此為源。無所畏者，曉了平等佛道之源。不共法者，而於三世無所礙源。所言眼者，謂佛之眼莊嚴其身，眉間頂相無能睹源，莊嚴口者，頒宣經法無侵損源，莊嚴其心，行三昧定而不移源。是族姓子！一切諸法皆以歸趣智慧之源，是則名曰慧明三昧一切諸法之源首。」

說是語時，蓮華凈菩薩逮得是慧明三昧，復有萬菩薩亦逮斯三昧；三千大千世界六反震動，其大光明普照十方。爾時諸來一切眾會，諸天人民各各赍華供養散佛。於時會中諸菩薩眾志大乘者，悉白佛言：「我等本來未曾得聞此三昧名，何況廣解分別義者。今所可供世尊之福，愿令我等逮是三昧漸漸進行，緣是所誓逮此定意，必獲無疑。吾等善利為致善慶，乃能遭遇聞是三昧，若有逮聞於是三昧而歡喜信，功祚難限，未曾違失菩薩之心，亦當不久致此三昧。」

佛言：「如是！如仁所言，而無有異。無德之人不種善本，不能值遇此三昧矣！何況得聞歡喜信者，未之有也。假使在於

【現代漢語翻譯】現代漢語譯本：正見的根源，是寂靜觀察者所觀察到的平靜，是行持真誠者善於滅除煩惱的根源，其聖諦是善於寂靜智慧的根源，所歸唸的是如實義理的根源，分別道是法義的根源，神通通達是漏盡的根源，修持梵行者興起大慈大悲四無量心的根源，一切普遍思念佛法的根源，諸度無極，以智慧度無極為首要根源。善巧方便是應眾生心意的根源，十種力量是知曉有限無限、有處無處的根源，以此為根源。無所畏懼是明瞭平等佛道的根源。不共法是對於過去、現在、未來三世無所障礙的根源。所說的眼，是指佛的眼睛莊嚴其身，眉間白毫相和頂相是無法看到的根源，莊嚴口，是指宣講經法沒有缺失的根源，莊嚴其心，是指行持三昧禪定而不動搖的根源。這位族姓子！一切諸法都歸向智慧的根源，這就是所謂的慧明三昧，是一切諸法的根源之首。當佛陀說這些話時，蓮華凈菩薩獲得了這種慧明三昧，還有一萬菩薩也獲得了這種三昧；三千大千世界發生了六次震動，其大光明普照十方。當時，所有前來參加法會的眾生，諸天人民各自拿著鮮花供養佛陀。這時，法會中志向大乘的菩薩們都對佛說：『我們本來沒有聽說過這種三昧的名字，更何況是廣泛地理解和分別其含義。現在我們所能供養世尊的福德，希望能夠讓我們獲得這種三昧，漸漸地修行，憑藉這個誓願獲得這種禪定，必定無疑。我們真是幸運，能夠遇到並聽到這種三昧，如果有人聽到這種三昧而歡喜信受，其功德難以限量，不會違背菩薩的初心，也應當不久就能獲得這種三昧。』佛陀說：『是的！正如你們所說，沒有差別。沒有德行的人，不種善根，不能遇到這種三昧！更何況是聽到后歡喜信受，更是沒有的事。即使在

【English Translation】 English version: The source of right view is the tranquility observed by the tranquil observer, the source of good extinction for those who practice sincerity, its noble truths are the source of good tranquil wisdom, what is returned to is the source of true meaning, the differentiated path is the source of Dharma meaning, the attainment of supernatural powers is the source of the exhaustion of outflows, the practice of pure conduct is the source of the arising of great compassion and the four immeasurables, the source of all universal contemplation of the Dharma, the immeasurable perfections, with the perfection of wisdom as the foremost source. Skillful means are the source of responding to the minds of sentient beings, the ten powers are the source of knowing the limits of the limited and the unlimited, the existence and non-existence of places, taking this as the source. Fearlessness is the source of understanding the equal Buddha path. The unique qualities are the source of being unobstructed in the three times of past, present, and future. What is called the eye refers to the Buddha's eye adorning his body, the white hair between the eyebrows and the top knot are the source of being unable to be seen, adorning the mouth refers to the source of proclaiming the scriptures without deficiency, adorning the mind refers to the source of practicing samadhi without wavering. O son of a noble family! All dharmas return to the source of wisdom, this is called the Samadhi of Bright Wisdom, the foremost source of all dharmas. When the Buddha spoke these words, Bodhisattva Lotus Purity attained this Samadhi of Bright Wisdom, and ten thousand other Bodhisattvas also attained this samadhi; the three thousand great thousand worlds shook six times, and its great light illuminated the ten directions. At that time, all the beings who had come to the assembly, the gods and people, each offered flowers to the Buddha. Then, the Bodhisattvas in the assembly who aspired to the Mahayana all said to the Buddha: 'We have never heard the name of this samadhi before, let alone widely understand and differentiate its meaning. Now, the merit we can offer to the World Honored One, we hope will enable us to attain this samadhi, gradually practice, and by this vow, attain this concentration, without a doubt. We are fortunate to encounter and hear this samadhi, and if anyone hears this samadhi and rejoices in faith, their merit will be immeasurable, they will not violate the Bodhisattva's initial aspiration, and they will soon attain this samadhi.' The Buddha said: 'So it is! As you have said, there is no difference. Those without virtue, who do not plant good roots, cannot encounter this samadhi! Let alone hear it and rejoice in faith, that is even less likely. Even if in

善知識邊，若隨明師，乃能信樂此定意耳。」

佛說是語向欲竟時，世尊䐡中一菩薩出，紫磨金色三十二相莊嚴其身，八十種好而飾其姿。適出於䐡，其菩薩身尋即演放巍巍光明無極弘曜，皆悉覆蔽一切眾明；唯世尊光獨得顯現。時彼菩薩稽首佛足右繞七匝，則在前住，啟白佛言：「唯然世尊！執慧曜如來、至真、等正覺，敬問無量，進止康強游步輕利力勢安乎？使我宣傳問于大聖，斯六十億垓數菩薩，來詣此會聽說經典。奉覲世尊稽首咨受，又復欲見十方世界大會菩薩、無言菩薩，智慧辯才所可宣暢，啟受未聞，聽是慧明三昧之定。唯天中天，為諸菩薩如應說法，使逮得是慧明三昧，獲致無極大法光曜，而數週旋詣此佛土。」

於是舍利弗前問佛言：「唯然世尊！執慧曜如來、至真、等正覺，為在何方？今寧現世講說法乎？去是遠近，國土何類？並說於此正士名號，及六十億垓數菩薩，為何所處？」

佛告舍利弗：「東方去此恒河沙等諸佛國土，有世界名住于堅固金剛之根，執慧曜如來在於彼土，今者現在。」

佛告舍利弗：「彼之世界，何故名曰住于堅固金剛之根？其國下地從底至上，堅固甚牢不可破壞，悉是金剛。斯皆其佛本願所致。所以者何？其佛堅固金剛之行獨步無難，及諸菩薩

【現代漢語翻譯】現代漢語譯本：『善知識那裡，如果跟隨開明的老師，才能信受並樂於這種禪定之意。』佛陀說完這些話將要結束時，世尊的眉間出現一位菩薩，他身披紫磨金色的光輝，以三十二種殊勝的相貌莊嚴自身，八十種美好的特徵修飾其姿態。剛從眉間出現，這位菩薩的身體立即散發出無比巍峨的光明，覆蓋了一切光明，只有世尊的光芒獨自顯現。當時，那位菩薩向佛陀的足部頂禮，右繞佛陀七圈，然後站在佛陀面前，向佛陀稟告說：『世尊，執慧曜如來（執持智慧光明的如來）、至真（達到真理的）、等正覺（完全覺悟者），我恭敬地問候他，他的起居、行走是否安康，游步是否輕快有力，力量是否安穩？請允許我向大聖宣問，這六十億垓（垓為數量單位）的菩薩，來到這裡聽聞經典。他們奉覲世尊，頂禮請教，又想見到十方世界的大會菩薩、無言菩薩，他們智慧辯才所能宣揚的，請教他們未曾聽聞的，聽聞這慧明三昧（智慧光明的禪定）的禪定。唯愿天中之天（佛陀的尊稱），為諸位菩薩如理說法，使他們能夠獲得這慧明三昧，獲得無上的大法光明，並多次往返來到這個佛土。』於是，舍利弗上前問佛陀說：『世尊，執慧曜如來、至真、等正覺，他在哪個方向？現在是否在世間講經說法？距離這裡有多遠，他的國土是什麼樣的？請您也說一下這位正士的名號，以及這六十億垓的菩薩，他們都在哪裡？』佛陀告訴舍利弗：『東方距離這裡有恒河沙數那麼多的佛土，有一個世界名為住于堅固金剛之根，執慧曜如來就在那個國土，現在正在那裡。』佛陀告訴舍利弗：『那個世界，為什麼叫做住于堅固金剛之根呢？那個國家的地面從下到上，非常堅固牢不可破，全部都是金剛。這都是那位佛陀的本願所致。為什麼呢？因為那位佛陀的堅固金剛之行獨步無難，以及諸位菩薩也是如此。』

【English Translation】 English version: 『With a good teacher, if one follows an enlightened master, one can then believe in and be joyful in this state of meditative concentration.』 When the Buddha was about to finish speaking these words, a Bodhisattva emerged from between the eyebrows of the World Honored One. His body was adorned with the purple-gold color, with thirty-two excellent marks, and his form was embellished with eighty minor marks of excellence. As soon as he emerged from between the eyebrows, the Bodhisattva's body immediately emitted a majestic and boundless light, which covered all other lights; only the light of the World Honored One remained visible. At that time, the Bodhisattva bowed his head to the Buddha's feet, circumambulated the Buddha seven times to the right, and then stood before the Buddha, reporting to the Buddha: 『World Honored One, I respectfully inquire of the Tathagata (Thus Come One) named 'Holder of Wisdom Light', the Perfectly Enlightened One, the Truly Realized One, whether his movements and activities are peaceful and strong, whether his walking is light and powerful, and whether his strength is secure? Please allow me to ask the Great Sage, these sixty billion 'gai' (a unit of large number) Bodhisattvas, who have come here to hear the scriptures. They pay homage to the World Honored One, bow their heads to inquire, and also wish to see the great assembly of Bodhisattvas from the ten directions, the silent Bodhisattvas, and what their wisdom and eloquence can proclaim. They seek to learn what they have not heard, and to hear about the meditative concentration of the 'Wisdom Light Samadhi'. May the King of Gods (an honorific title for the Buddha), for the sake of all Bodhisattvas, expound the Dharma accordingly, so that they may attain this 'Wisdom Light Samadhi', obtain the boundless light of the Great Dharma, and repeatedly come to this Buddha land.』 Then, Shariputra stepped forward and asked the Buddha: 『World Honored One, where is the Tathagata named 'Holder of Wisdom Light', the Perfectly Enlightened One, the Truly Realized One, located? Is he currently in the world teaching the Dharma? How far is it from here, and what is the nature of his land? Please also tell us the name of this righteous one, and where are these sixty billion 'gai' Bodhisattvas located?』 The Buddha told Shariputra: 『To the east, beyond as many Buddha lands as the sands of the Ganges River, there is a world named 'Dwelling on the Firm Foundation of Vajra'. The Tathagata named 'Holder of Wisdom Light' is in that land, and he is there now.』 The Buddha told Shariputra: 『Why is that world called 'Dwelling on the Firm Foundation of Vajra'? The ground of that country, from the bottom to the top, is extremely firm and unbreakable, and it is all made of vajra (diamond). This is all due to the original vows of that Buddha. Why is that? Because that Buddha's practice of firm vajra is unparalleled and without difficulty, and so are all the Bodhisattvas.』

造金剛行，勇猛牢固無能壞者，己身威力巍巍具足，乃如是也！假使世界泥土成者，則當破壞碎落微散，若其有人生彼世界，身如金剛皆亦堅固不可破壞。是故彼土，名曰住于堅固金剛之根。又舍利弗！卿屬所問，今此菩薩名曰何等？號金剛䐡。此金剛䐡菩薩，一發意頃通過鐵圍、大鐵圍山，越江沙等諸佛國土，各各在於江河沙等諸佛䐡出，悉是諸佛威神功德之所建立，亦復是己六通之慧、神足之力，是故菩薩號金剛䐡。又舍利弗！曏者復問六十億垓諸菩薩眾為處何所？卿當以此問于正士，為汝發遣。」

賢者舍利弗問金剛䐡菩薩：「唯族姓子！六十億垓諸菩薩眾為住何所？」

金剛䐡答曰：「佛嘆耆年智慧最尊，賢者舍利弗！以智慧眼推索本末，此諸菩薩為在何所？」時舍利弗以聖慧眼，周遍普求諸菩薩等，不知所在。

金剛䐡菩薩答曰：「尊者舍利弗！自有等類同學志脫，令求所在。」

即舍利弗謂阿那律：「佛嘆耆年天眼最尊，求其所在。」

時阿那律，則以天眼清凈之目超越天人，於是三千大千世界遍察求之，如觀掌中果及寶珠，索諸菩薩永不能知，亦復不見之所住處。賢者阿那律報舍利弗：「吾普推索，永不能知此諸菩薩為何所處？」金剛䐡菩薩謂舍利弗：「諸賢者等但有

【現代漢語翻譯】現代漢語譯本修習金剛之行，勇猛牢固，不可摧毀，自身威力巍峨具足，正是如此！假使世界由泥土構成，那麼它應當會被破壞、碎裂、消散，如果有人生於那樣的世界，身體如同金剛一般堅固不可破壞。因此，那個國土，被稱為安住于堅固金剛之根。還有，舍利弗（佛陀十大弟子之一，以智慧著稱）！你所問的，現在這位菩薩名叫什麼？他號為金剛䐡（菩薩名，意為金剛的肩膊）。這位金剛䐡菩薩，在一念之間就能穿過鐵圍山（佛教宇宙觀中的山名）、大鐵圍山，跨越恒河沙數般的諸佛國土，在每個佛土都出現在恒河沙數般的諸佛面前，這都是諸佛威神功德所建立的，也是他自己六神通的智慧和神足之力所致，所以這位菩薩號為金剛䐡。還有，舍利弗！你剛才又問六十億垓（垓為數量單位）的菩薩眾身處何處？你應該把這個問題問那位正士，讓他為你解答。賢者舍利弗問金剛䐡菩薩：『唯族姓子（對菩薩的尊稱）！六十億垓的菩薩眾住在哪裡？』金剛䐡回答說：『佛讚歎耆年（年長者）智慧最為尊貴，賢者舍利弗！用你的智慧之眼去推究本末，這些菩薩到底在哪裡？』當時，舍利弗用聖慧之眼，周遍地尋找這些菩薩，卻不知道他們在哪裡。金剛䐡菩薩回答說：『尊者舍利弗！自有同類之人，志向解脫，讓他們去尋找這些菩薩的所在。』於是，舍利弗對阿那律（佛陀十大弟子之一，以天眼第一著稱）說：『佛讚歎耆年天眼最為尊貴，你去尋找他們的所在。』當時，阿那律用他清凈的天眼，超越天人，於是遍察三千大千世界，如同觀看掌中的果實和寶珠一般，尋找這些菩薩，卻始終不能知道，也看不到他們所住的地方。賢者阿那律告訴舍利弗：『我普遍地尋找，始終不能知道這些菩薩身處何處？』金剛䐡菩薩對舍利弗說：『諸位賢者只是有』

【English Translation】 English version Practicing the Vajra conduct, being courageous, firm, and indestructible, one's own power is majestic and complete, it is just like this! If the world were made of mud, then it would be destroyed, shattered, and scattered. If someone were born in such a world, their body would be as firm and indestructible as Vajra. Therefore, that land is called the abode of the firm Vajra root. Furthermore, Shariputra (one of the ten major disciples of the Buddha, known for his wisdom)! What you asked, what is the name of this Bodhisattva now? He is called Vajrapāṇi (name of a Bodhisattva, meaning 'Vajra in hand'). This Bodhisattva Vajrapāṇi, in a single thought, can pass through the Iron Mountain (a mountain in Buddhist cosmology), the Great Iron Mountain, and cross countless Buddha lands like the sands of the Ganges River. In each Buddha land, he appears before countless Buddhas, all of which are established by the majestic power and merit of the Buddhas, and also by his own wisdom of the six supernormal powers and the power of his divine feet. Therefore, this Bodhisattva is called Vajrapāṇi. Furthermore, Shariputra! You just asked where the sixty billion 'gai' (a unit of quantity) Bodhisattvas are? You should ask that question to that righteous one, and let him answer you. The venerable Shariputra asked the Bodhisattva Vajrapāṇi: 'O son of a noble family (a respectful address to a Bodhisattva)! Where do the sixty billion 'gai' Bodhisattvas reside?' Vajrapāṇi replied: 'The Buddha praises the wisdom of the elders as the most venerable. Venerable Shariputra! Use your eye of wisdom to investigate the beginning and the end, where are these Bodhisattvas?' At that time, Shariputra used his holy eye of wisdom, searching everywhere for these Bodhisattvas, but did not know where they were. The Bodhisattva Vajrapāṇi replied: 'Venerable Shariputra! There are those of the same kind, who aspire to liberation, let them seek the whereabouts of these Bodhisattvas.' Then, Shariputra said to Anuruddha (one of the ten major disciples of the Buddha, known for his divine eye): 'The Buddha praises the divine eye of the elders as the most venerable, you go and find their whereabouts.' At that time, Anuruddha, with his pure divine eye, transcended the heavens and humans, and thus surveyed the three thousand great thousand worlds, as if looking at a fruit and a jewel in his palm, searching for these Bodhisattvas, but he could not know, nor could he see where they resided. The venerable Anuruddha told Shariputra: 'I have searched everywhere, but I cannot know where these Bodhisattvas are?' The Bodhisattva Vajrapāṇi said to Shariputra: 'The venerable ones only have'

肉眼，不可復言謂有天眼。云何思惟共三昧禪，遍觀諸國而不睹見諸國，而不睹諸菩薩眾為何所住？」

舍利弗問：「仁族姓子！天眼何類？謂我等輩所未見焉？」

金剛䐡曰：「唯舍利弗！我之天眼未曾見色。舍利弗等及眾弟子諸大聲聞，從本以來不能見我，天眼之德為何等類？亦無能當巍巍之明。」

舍利弗又問族姓子：「說所見形像為何等類？而言我等本來未睹。」

金剛䐡曰：「耆年曾見住于堅固金剛世界及執慧曜如來至真？」

舍利弗答曰：「今日造聞彼世界名，何因得見？」

金剛䐡曰：「唯舍利弗！如是等類，不可稱計諸佛國土及眾菩薩人民眾生，各各異趣，所生不同。菩薩大士則以天眼皆悉見之，無有遺脫而不遍者，一切緣覺雖有天眼所不能睹，何況聲聞而能及見乎？」說是語時，有六萬人，曾求聲聞緣一覺乘，歡然大悅，尋發無上正真道意，同時發聲如嗟嘆言：「令吾等身得佛法眼，不用聲聞及緣一覺之天眼也！廕庇掛礙。佛之法眼無有限齊，亦無所礙。」

於是金剛䐡菩薩，即如其像，三昧正受建立感應，而現神足。佛之聖旨，金剛䐡菩薩威德之變，宿福善本巍巍之力不可稱限，普令一切諸來會者，皆共目見六十億垓諸菩薩眾，在於佛身各處蓮華結

【現代漢語翻譯】現代漢語譯本『肉眼』，不能再次說成是『天眼』。如何通過思惟和三昧禪定，遍觀各個國土卻看不到那些國土，看不到菩薩眾住在哪裡呢？」舍利弗問道：『仁者，您的天眼是什麼樣的？是我們這些人從未見過的。』金剛䐡說：『舍利弗，我的天眼從未見過色。舍利弗等以及眾弟子、各位大聲聞，從一開始就不能看見我，我的天眼之德又是什麼樣的呢？也沒有什麼能比得上它巍巍的光明。』舍利弗又問這位族姓子：『您所見到的形像是什麼樣的？卻說我們本來沒有見過。』金剛䐡說：『耆年，您曾見過住在堅固金剛世界以及執慧曜如來至真嗎？』舍利弗回答說：『今天才聽到那個世界的名字，怎麼可能見過呢？』金剛䐡說：『舍利弗，像這樣的，不可計數諸佛國土以及眾菩薩、人民、眾生，各自不同的去處，所生之處也不同。菩薩大士用天眼都能全部看見，沒有遺漏而不周遍的，一切緣覺雖然有天眼也不能看見，更何況聲聞能看見呢？』說完這話時，有六萬人，曾經追求聲聞緣覺乘，歡喜大悅，隨即發起了無上正真道意，同時發出聲音，像感嘆一樣說：『讓我們得到佛的法眼，不用聲聞和緣覺的天眼了！因為它們有遮蔽和障礙。佛的法眼沒有限度，也沒有障礙。』於是金剛䐡菩薩，就如他所顯現的形象，進入三昧正受，建立感應，而顯現神通。佛的聖旨，金剛䐡菩薩威德的變化，宿世福德善根巍巍的力量不可限量，普遍讓所有來參加法會的人，都共同看見六十億垓的菩薩眾，在佛身各處蓮花上結跏趺坐。

【English Translation】 English version 『The physical eye』 cannot be referred to again as 『the heavenly eye.』 How, through contemplation and samadhi meditation, can one observe all lands yet not see those lands, and not see where the Bodhisattva assembly dwells?』 Sariputra asked: 『Noble one, what is the nature of your heavenly eye? It is something that we have never seen.』 Vajrapani said: 『Sariputra, my heavenly eye has never seen form. Sariputra and the other disciples, the great Sravakas, have never been able to see me from the beginning. What is the nature of my heavenly eye』s virtue? There is nothing that can compare to its majestic brilliance.』 Sariputra again asked the noble one: 『What kind of forms have you seen? Yet you say that we have never seen them.』 Vajrapani said: 『Elder, have you ever seen those dwelling in the firm Vajra world and the Tathagata, the truly enlightened one, who holds the wisdom radiance?』 Sariputra replied: 『Today I have only heard the name of that world, how could I have seen it?』 Vajrapani said: 『Sariputra, like this, there are countless Buddha lands, as well as Bodhisattvas, people, and sentient beings, each with different destinations and different places of birth. The great Bodhisattvas can see all of them with their heavenly eyes, without omission or incompleteness. All Pratyekabuddhas, although they have heavenly eyes, cannot see them, let alone Sravakas?』 As he said this, sixty thousand people, who had previously sought the Sravaka and Pratyekabuddha vehicles, were overjoyed and immediately generated the intention for the unsurpassed, true, and correct path. At the same time, they exclaimed as if sighing: 『May we obtain the Buddha』s Dharma eye, and not need the heavenly eyes of Sravakas and Pratyekabuddhas! For they are obscured and obstructed. The Buddha』s Dharma eye has no limits and no obstructions.』 Then, Bodhisattva Vajrapani, just as he appeared, entered samadhi, established a connection, and manifested his spiritual powers. By the Buddha』s decree, the transformations of Bodhisattva Vajrapani』s majestic power, and the immeasurable power of his past merits and good roots, he universally caused all those who attended the assembly to see sixty billion nayutas of Bodhisattvas, each sitting in the lotus position on lotuses in various places on the Buddha』s body.

加趺坐，叉手聽經，不近佛身，亦復不遠，皆是如來弘恩無極之感應也。又世尊身不增不減無所掛礙，悉現如故若前不損。一切眾會驚喜踴躍，得未曾有，一心叉手禮佛而立，各各嘆言：「難及！難及！諸佛世尊身形廣長威聖無量，神變功德不可稱限，乃能容受六十億垓，在於佛身而坐聽經，見本聖之體不增不減。」

時金剛䐡菩薩，普察眾會而舉聲告：「以是之故當共知之！如來、至真、等正覺身，則為法身，廣長無極，無有相好而不方圓，身無邊際不可度量。如來至真發意之頃，欲令三千大千世界諸有眾水，大海、江河川流泉源，國土、州域、叢林、草木、諸山土地，悉入佛身不增不減，悉現如故。又諸賢者、諸無央數億百千垓、諸佛國土眾菩薩等，若千萬數，遙睹世尊微妙光明相好清凈無有塵垢，咸皆發來欲見聖尊咨受經典。悉為天下，勸諸天人民、釋梵四天王，使蒙擁護，令得自歸故往聽經。設不來者，不見道變不能發心。佛欲開化度眾生故，是以如來取諸菩薩著于身內，而聽受法不見掛礙，無所疑難。或有菩薩住于地裡，入寶交露，而自省見坐于蓮華，皆佛威神之所感動，道德高遠巍巍難量。」

時諸菩薩承佛聖旨及金剛䐡至愿威力，六十億垓一切同時皆從大聖毛孔中出，稽首佛足右繞七匝，

【現代漢語翻譯】現代漢語譯本：他們都以跏趺坐的姿勢坐著，雙手合十聽經，不靠近佛身，也不遠離，這都是如來弘大恩德無邊無際的感應。而且世尊的身體不增不減，沒有任何障礙，都如先前一樣顯現，沒有絲毫損減。所有在場的眾人都驚喜踴躍，感到前所未有，一心合十向佛禮拜而立，各自讚嘆道：『難以企及！難以企及！諸佛世尊的身形廣闊高大，威嚴神聖，無量無邊，神通變化功德不可限量，竟然能夠容納六十億垓（垓：古代數量單位，表示極大的數）的眾生在佛身中坐著聽經，看到本聖的身體不增不減。』當時，金剛䐡（jīngāng chuí，金剛杵的別稱，這裡指一位菩薩）菩薩，普遍觀察在場的眾人，然後大聲宣告：『因此，大家應當共同知曉！如來、至真、等正覺（sānmiǎo sān pú tí，佛的稱號，意為完全覺悟者）的身體，就是法身，廣闊高大，無邊無際，沒有任何相好（xiànghǎo，佛的莊嚴相貌）不是方正圓滿的，身體沒有邊際，不可度量。如來至真發願的時候，想要讓三千大千世界（sānqiān dàqiān shìjiè，佛教宇宙觀中的一個宇宙單位）所有存在的水，大海、江河、溪流、泉源，國土、州域、叢林、草木、諸山土地，都進入佛身，不增不減，都如先前一樣顯現。而且，各位賢者、無數億百千垓的諸佛國土的菩薩們，如果數量有千萬，遙望世尊微妙的光明相好，清凈沒有塵垢，都紛紛前來想要拜見聖尊，請教經典。他們都爲了天下，勸說諸天人民、釋梵（shìfàn，指帝釋天和梵天）四天王，讓他們得到庇護，能夠自己歸順佛法，所以前來聽經。如果他們不來，就看不到佛法的變化，不能發菩提心。佛爲了開化度化眾生，所以如來把各位菩薩放在身體內，讓他們聽受佛法，沒有障礙，沒有疑惑。有的菩薩住在地裡，進入寶交露（bǎojiāolù，一種寶物），自己看到坐在蓮花上，這都是佛的威神之力所感動的，道德高遠，巍峨難量。』當時，各位菩薩承受佛的聖旨以及金剛䐡的至愿威力，六十億垓的菩薩同時都從大聖的毛孔中出來，向佛的腳稽首（qǐshǒu，佛教的一種禮拜方式），然後右繞佛身七圈。

【English Translation】 English version: They all sat in the lotus position, with their hands clasped together, listening to the scriptures, neither close to nor far from the Buddha's body. This was all due to the boundless and immeasurable response of the Tathagata's great grace. Moreover, the World Honored One's body neither increased nor decreased, without any hindrance, appearing as before, without any diminution. All those present were filled with joy and excitement, feeling unprecedented, and with one mind, they clasped their hands, bowed to the Buddha, and stood, each exclaiming: 'Incomparable! Incomparable! The bodies of the Buddhas, the World Honored Ones, are vast and tall, majestic and holy, immeasurable and boundless. Their miraculous powers and merits are beyond measure, yet they can accommodate sixty billion 'gai' (垓: an ancient unit of large numbers) beings sitting within the Buddha's body, listening to the scriptures, and seeing that the original holy body neither increases nor decreases.' At that time, the Vajra-chuí (金剛䐡, Vajra pestle, here referring to a Bodhisattva) Bodhisattva, having observed all those present, raised his voice and proclaimed: 'Therefore, all of you should know together! The body of the Tathagata, the Perfectly Enlightened One (sānmiǎo sān pú tí, the title of the Buddha, meaning the fully enlightened one), is the Dharma body, vast and tall, boundless and immeasurable. There is no aspect of his form (xiànghǎo, the dignified appearance of the Buddha) that is not square and round, and his body has no boundaries and cannot be measured. When the Tathagata, the Perfectly Enlightened One, makes a vow, he wishes to have all the waters in the three thousand great thousand worlds (sānqiān dàqiān shìjiè, a cosmic unit in Buddhist cosmology), the oceans, rivers, streams, and springs, the lands, states, forests, grasses, trees, mountains, and earth, all enter the Buddha's body without increasing or decreasing, and all appear as before. Moreover, the virtuous ones, the countless billions of 'gai' of Bodhisattvas from the Buddha lands, if there are tens of millions, gazing from afar at the World Honored One's subtle light and dignified appearance, pure and without dust, all come forth desiring to see the Holy One and seek teachings from the scriptures. They all, for the sake of the world, persuade the heavenly people, the Shakra (shìfàn, referring to Indra and Brahma) Four Heavenly Kings, to receive protection, so that they may return to the Dharma and come to listen to the scriptures. If they do not come, they will not see the transformations of the Dharma and will not be able to generate the Bodhi mind. The Buddha, in order to enlighten and liberate sentient beings, therefore, the Tathagata takes the Bodhisattvas into his body, allowing them to listen to the Dharma without hindrance or doubt. Some Bodhisattvas dwell in the earth, entering the precious 'jiaolu' (bǎojiāolù, a kind of treasure), and see themselves sitting on lotus flowers. All of this is due to the power of the Buddha's divine might, whose virtue is lofty and immeasurable.' At that time, the Bodhisattvas, receiving the Buddha's holy decree and the power of Vajra-chuí's great vow, all sixty billion 'gai' of them simultaneously emerged from the Great Sage's pores, bowed their heads to the Buddha's feet (qǐshǒu, a Buddhist form of prostration), and then circumambulated the Buddha seven times.

各以威德神足之力，化微妙床身處其上。

於是金剛䐡菩薩前白佛言：「唯然世尊！無言菩薩何故字無言？」

佛言：「汝自以是問于正士，當爲汝說。」

時金剛䐡問無言曰：「仁族姓子！何故自號為無言耶？」無言默然。如是問三，亦不答報。

時金剛䐡復重問曰：「何故三問而不相答？」

無言答曰：「我求此辭永不得處，以是之故不相答耳！又于族姓子！理不宜問于無言者，用何以故而字無言？計其無言則無辭說，亦無音聲。」

金剛䐡又問：「設無有言，今何以故口有所說？」

無言答曰：「吾悉法效諸佛所說，亦復效于眾生所語。」

又問：「云何法于諸佛所說？」

答曰：「如一切佛所講經法，吾以意力承其威神，亦復如之。以是之故，吾今悉法諸佛所說，假其音聲而等文字，無所毀壞演說經法，是為法于諸佛所說。」

又問：「云何復效眾生之言？」

答曰：「隨一切人眾生之類音響言語，而為說法。是為效於一切眾生人民所言。」

又問：「卿族姓子！失言以來為幾何乎？」

答曰：「從失心念以來。」

又問：「族姓子！此言何謂？」

答曰：「以是之故不親心念，亦非不樂，心無所念口則無言

【現代漢語翻譯】現代漢語譯本他們各自以威德神通之力，化現出精妙的床座，安坐其上。這時，金剛䐡（Vajrapāṇi）菩薩上前對佛說：『世尊，無言（Acala）菩薩為什麼名叫無言呢？』佛說：『你自己去問那位正士，他會為你解答。』於是，金剛䐡問無言菩薩：『仁者，你為什麼自稱為無言呢？』無言菩薩沉默不語。這樣問了三次，他都沒有回答。金剛䐡又再次問道：『為什麼我問了三次你都不回答呢？』無言菩薩回答說：『我尋求言辭的根源，卻始終找不到它的所在，因此我沒有回答。而且，仁者，不應該問一個名為無言的人，他為什麼叫無言。因為既然名為無言，就意味著沒有言辭可說，也沒有聲音。』金剛䐡又問：『如果真的沒有言語，那你現在為什麼又在說話呢？』無言菩薩回答說：『我完全傚法諸佛所說，也傚法眾生所說。』金剛䐡又問：『你如何傚法諸佛所說呢？』無言菩薩回答說：『就像一切佛所講的經法，我以意念的力量承受他們的威神之力，也像他們一樣。因此，我完全傚法諸佛所說，借用聲音和文字，毫無錯謬地演說經法，這就是傚法諸佛所說。』金剛䐡又問：『你又如何傚法眾生的言語呢？』無言菩薩回答說：『我隨順一切人、一切眾生的聲音和語言，為他們說法。這就是傚法一切眾生人民的言語。』金剛䐡又問：『仁者，你從什麼時候開始不再說話的呢？』無言菩薩回答說：『從我失去心念的時候開始。』金剛䐡又問：『仁者，你這話是什麼意思呢？』無言菩薩回答說：『正因為如此，我既不執著於心念，也不排斥心念。心中沒有念頭，口中自然就沒有言語。』

【English Translation】 English version Each of them, through the power of their majestic spiritual abilities, transformed into exquisite beds and sat upon them. Then, Vajrapāṇi (金剛䐡) Bodhisattva addressed the Buddha, saying: 'World Honored One, why is Acala (無言) Bodhisattva named Acala (無言)?' The Buddha replied: 'You should ask that noble one yourself, and he will explain it to you.' Thereupon, Vajrapāṇi asked Acala: 'Noble one, why do you call yourself Acala (無言)?' Acala remained silent. He was asked three times, yet he did not respond. Vajrapāṇi then asked again: 'Why do you not answer after I have asked three times?' Acala replied: 'I have sought the origin of words, but I have never found its location, and therefore I did not answer. Moreover, noble one, it is not appropriate to ask one named Acala why he is called Acala. For being named Acala means there are no words to speak, and no sound.' Vajrapāṇi then asked: 'If there are truly no words, then why are you speaking now?' Acala replied: 'I completely emulate what all Buddhas have spoken, and I also emulate what sentient beings speak.' Vajrapāṇi asked: 'How do you emulate what all Buddhas have spoken?' Acala replied: 'Just as all Buddhas preach the Dharma, I receive their majestic spiritual power through the strength of my mind, and I am like them. Therefore, I completely emulate what all Buddhas have spoken, using sounds and words without error to expound the Dharma. This is how I emulate what all Buddhas have spoken.' Vajrapāṇi asked: 'How do you emulate the speech of sentient beings?' Acala replied: 'I follow the sounds and languages of all people and all sentient beings, and I preach the Dharma to them. This is how I emulate the speech of all sentient beings and people.' Vajrapāṇi asked: 'Noble one, how long has it been since you lost the ability to speak?' Acala replied: 'Since I lost the attachment to my thoughts.' Vajrapāṇi asked: 'Noble one, what does this mean?' Acala replied: 'It is because of this that I neither cling to thoughts nor reject them. When there are no thoughts in the mind, there are naturally no words from the mouth.'

。」

又問：「族姓子！言從何出？為從心出？從身出乎？」

答曰：「不從身出，亦不從心出。所以者何？身非常存不得自在，其心如幻；以是之故，不從身出亦不從心。」

又問：「為從何出？」

答曰：「設欲問之，所講言辭為從何出？為從空出？空無有色亦不可見。今仁問吾，為何由乎？」

曰：「實因於空無見無像。」

答曰：「是故族姓子，言如虛空而不可見，所問亦如其所言辭，亦如虛空而不可見，虛空如是永不可睹，亦無有相。以是之故，求一切法及所言辭，都不可得。如求言辭不可得者，一切諸法寂寞澹泊，論語音辭亦復如是，一切諸法亦如人言，忽不知處。言如虛空無能見處，一切諸法亦如虛空，亦無處所，所言辭者因緣合成，一切諸法亦從緣起，推求諸法根源所在，緣從何起而不可得。其不可得則無所起，便無所生。又無所起則無所興，其無所興者則無所發。其無所發，彼無眼跡亦無色跡，亦無識跡，亦無耳、鼻、口、身、意之跡，亦無法跡，無意識跡。其無跡者無去無來，無去來者名曰獨步。其獨步者則無所去，於一切行而無所見，當作是觀，寧當睹見本所不見乎？」

又問：「本何不見？」

答曰：「不生不起。」

又問：「云

【現代漢語翻譯】現代漢語譯本又問：『族姓子（指出身高貴的男子）！言語是從哪裡產生的？是從心中產生？還是從身體產生呢？』回答說：『不是從身體產生，也不是從心中產生。為什麼呢？身體不是永恒存在的，不能自在；心就像幻象一樣；因為這個緣故，不是從身體產生，也不是從心中產生。』又問：『那是從哪裡產生的呢？』回答說：『如果想要問，所講的言辭是從哪裡產生的？是從虛空中產生嗎？虛空沒有顏色，也看不見。現在您問我，是從哪裡來的呢？』說：『實際上是因為虛空無形無相。』回答說：『所以，族姓子，言語就像虛空一樣看不見，所問的問題也像所說的言辭一樣，也像虛空一樣看不見，虛空是永遠看不見的，也沒有形象。因為這個緣故，尋求一切法和所說的言辭，都不可得。如果尋求言辭都不可得，那麼一切諸法都是寂靜空虛的，討論語音辭也是如此，一切諸法也像人說的話一樣，忽然就不知道在哪裡了。言語就像虛空一樣沒有可以看見的地方，一切諸法也像虛空一樣，也沒有處所，所說的言辭是因緣和合而成的，一切諸法也是從因緣而生起，推求諸法的根源在哪裡，因緣從哪裡生起也是不可得的。如果不可得，那就沒有生起，也就沒有產生。又沒有生起，就沒有興起，沒有興起就沒有發生。沒有發生，就沒有眼睛的痕跡，也沒有顏色的痕跡，也沒有意識的痕跡，也沒有耳朵、鼻子、嘴巴、身體、意念的痕跡，也沒有法的痕跡，沒有意識的痕跡。沒有痕跡的就沒有去來，沒有去來的叫做獨步。獨步的就沒有去處，對於一切行為都無所見，應當這樣觀察，難道還能看見本來就看不見的東西嗎？』又問：『本來什麼看不見？』回答說：『不生不起。』又問：『怎麼說』

【English Translation】 English version Again asked: 『O son of good family! From where does speech arise? Does it arise from the mind? Or does it arise from the body?』 Answered: 『It does not arise from the body, nor does it arise from the mind. Why is that? The body is not permanent and cannot be self-existent, and the mind is like an illusion; for this reason, it does not arise from the body, nor does it arise from the mind.』 Again asked: 『Then from where does it arise?』 Answered: 『If you wish to ask, from where does the spoken word arise? Does it arise from emptiness? Emptiness has no color and cannot be seen. Now you ask me, from where does it come?』 Said: 『It is actually because emptiness is without form and without image.』 Answered: 『Therefore, O son of good family, speech is like empty space and cannot be seen, and the question asked is like the words spoken, also like empty space and cannot be seen. Empty space is forever unseen and has no form. For this reason, seeking all dharmas and the words spoken, none can be obtained. If seeking words cannot be obtained, then all dharmas are silent and tranquil, and discussing sounds and words is also like this. All dharmas are like human speech, suddenly not knowing where they are. Speech is like empty space with no place to be seen, and all dharmas are also like empty space, with no place. The words spoken are formed by conditions coming together, and all dharmas also arise from conditions. Investigating the root of all dharmas, where the conditions arise from, cannot be obtained. If it cannot be obtained, then there is no arising, and thus no birth. And if there is no arising, then there is no stirring, and if there is no stirring, then there is no manifestation. If there is no manifestation, then there is no trace of the eye, nor a trace of color, nor a trace of consciousness, nor a trace of the ear, nose, mouth, body, or mind, nor a trace of dharma, nor a trace of consciousness. That which has no trace has no going and no coming, and that which has no going and no coming is called 『solitary progress』. That which is solitary progress has no place to go, and has no sight of all actions. One should observe in this way, how can one see what was originally unseen?』 Again asked: 『What is it that is originally unseen?』 Answered: 『No birth, no arising.』 Again asked: 『How do you say』

何不生不起？」

答曰：「所不可察無有來者。」

又問：「何謂所不可察無有來者？」

答曰：「虛空不可見，無有來者。虛空平等，一切諸法亦等如空。以是之故，諸法平等亦如虛空，故曰不偏一切諸法等如虛空。」

又問：「何謂諸法等如虛空？」

答曰：「無有侶故，以用諸佛平等之故，一切諸法究竟平等。過去本等，來本亦等，中本亦等，無有分別。計此諸等，以一切諸法本際，如是如真，本際無本。本際如真，本際如審。本際無本，本際等無有異，是則名曰無有二際亦無若干。何謂言二？用計吾我則名曰二，若不貪身不計吾我，則無有二。何謂有二？有眼有色則名曰二，耳聲鼻香舌味身更意法，是名曰二。取要言之，若有計著一切諸法，故名曰二。從使有二亦不可得。所以者何？觀無所此得則無二，亦無言辭，其法心意及所有識，假使不修於此三事，是名無二。此之無二不當講說。所以者何？有所說者不離於二，無所言者乃無有二。」

又問：「所云無二，誰為造二？」

答曰：「其無二者不可造二。所以者何？正使興發若干方便，欲變無二使有二者，終不可辯。」

又問：「所說法律為是二乎？為無二耶？」

答曰：「其法律者無有二也！堅

【現代漢語翻譯】現代漢語譯本『為何不生起？』回答說：『因為所不能觀察的，沒有來處。』又問：『什麼叫做所不能觀察的，沒有來處？』回答說：『虛空不可見，沒有來處。虛空是平等的，一切諸法也像虛空一樣平等。因此，諸法平等也像虛空一樣，所以說不偏袒，一切諸法都像虛空一樣平等。』又問：『什麼叫做諸法像虛空一樣平等？』回答說：『因為沒有伴侶，因為諸佛的平等運用，一切諸法最終都是平等的。過去本來平等，未來本來也平等，現在本來也平等，沒有分別。計算這些平等，因為一切諸法的本源，都是如此真實，本源沒有本源。本源如真實，本源如審察。本源沒有本源，本源平等沒有差異，這就叫做沒有兩個界限，也沒有若干個界限。什麼叫做二？用計較我執就叫做二，如果不貪戀身體，不計較我執，就沒有二。什麼叫做有二？有眼和色就叫做二，耳和聲，鼻和香，舌和味，身和觸，意和法，這就叫做二。總而言之，如果執著於一切諸法，就叫做二。即使有二也是不可得的。為什麼呢？觀察沒有所得，就沒有二，也沒有言辭，其法、心意以及所有意識，假使不修習這三件事，就叫做無二。這無二是不應當講說的。為什麼呢？有所說就離不開二，無所說才是無二。』又問：『所說的無二，是誰製造了二？』回答說：『那無二的不能製造二。為什麼呢？即使興起若干方便，想要把無二變成有二，最終也是不能分辨的。』又問：『所說的法律是二呢？還是無二呢？』回答說：『那法律是無二的！』

【English Translation】 English version 'Why does it not arise?' The answer is: 'Because that which cannot be observed has no origin.' Again asked: 'What is meant by that which cannot be observed has no origin?' The answer is: 'Empty space is invisible and has no origin. Empty space is equal, and all dharmas (phenomena, teachings) are also equal like empty space. Therefore, the equality of all dharmas is also like empty space, hence it is said to be impartial, and all dharmas are equal like empty space.' Again asked: 'What is meant by all dharmas being equal like empty space?' The answer is: 'Because there is no companion, because of the equal application of all Buddhas, all dharmas are ultimately equal. The past was originally equal, the future is also originally equal, and the present is also originally equal, without distinction. Calculating these equalities, because the origin of all dharmas is thus true, the origin has no origin. The origin is like truth, the origin is like scrutiny. The origin has no origin, the origin is equal without difference, this is called having no two limits, nor several limits. What is called two? Using the calculation of self is called two, if one is not greedy for the body and does not calculate self, then there is no two. What is called having two? Having eye and form is called two, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, this is called two. In short, if one is attached to all dharmas, it is called two. Even if there is two, it is unattainable. Why is that? Observing that there is nothing obtained, then there is no two, nor are there words, its dharma, mind, and all consciousness. If one does not cultivate these three things, it is called non-duality. This non-duality should not be spoken of. Why is that? What is spoken is inseparable from two, what is not spoken is non-dual.' Again asked: 'The so-called non-duality, who created duality?' The answer is: 'That which is non-dual cannot create duality. Why is that? Even if one were to devise various means to transform non-duality into duality, it would ultimately be indistinguishable.' Again asked: 'Is the so-called law dual or non-dual?' The answer is: 'That law is non-dual!'

固難移。所以者何？無言亂相亦無所御，以無言說而開導之，無能破壞，不可毀缺、用不可壞，是故名曰堅固導御，則無有二。」

於是金剛齊菩薩前白佛言：「唯然！世尊！無言菩薩所可宣暢，皆是慧明三昧勇猛之恩德也！」

佛言：「如汝所言皆慧明三昧之威恩也！」

爾時執慧曜國土諸菩薩來者，問于無言：「仁族姓子！為學何法，辯才之慧巍巍無量乃如是乎？」

無言答曰：「如佛所說，一切諸法皆從誡立。」

又復問曰：「唯族姓子！寧可垂意顧愍我等，分別敷演建立誡者？」

答曰：「賢者！其不住身、不住口心，是為立誡。不住內外亦無中間，是為立誡。若無思想無所惟念，及與教令言辭之事，是曰立誡。無應不應，無念不念，亦無異念，是曰立誡。不住于善亦無不善，不處於世亦不度世，無在不在，無害不害，無漏不漏，無為不為，無生死無滅度，此曰立誡。假使建立如是比像，住于誡者，於一切法則無所住，不住諸法，不作是念：『吾有所說宣暢分別。』是故，賢者！是名曰誡。有所說者則住於二，其真本際，及其住處並至無本。又法界處，吾以住彼而有所論，有所論者永不可得，斯所語者亦無所念，其所宣暢亦無所想。」

又問：「族姓子！其不可

【現代漢語翻譯】現代漢語譯本：堅固不可移動。這是為什麼呢？因為無言的境界沒有混亂的表象，也沒有可以駕馭的東西。用無言的教導來開示，沒有任何東西可以破壞它，它不可毀壞，它的作用不可磨滅，所以被稱為堅固的引導和駕馭，其中沒有二元對立。這時，金剛齊菩薩上前對佛說：『是的，世尊！無言菩薩所宣揚的，都是智慧光明三昧的勇猛恩德啊！』佛說：『正如你所說，這一切都是智慧光明三昧的威力和恩德！』當時，執慧曜國土的各位菩薩來到這裡，問無言菩薩：『仁者，您學習了什麼法，辯才的智慧如此巍峨無量呢？』無言菩薩回答說：『正如佛所說，一切諸法都從戒律建立。』他們又問：『仁者，您能否慈悲憐憫我們，詳細地解釋一下建立戒律的含義呢？』無言菩薩回答說：『賢者，不執著于身體，不執著于言語和心念，這就是建立戒律。不執著于內在和外在，也沒有中間，這就是建立戒律。如果沒有思想，沒有念頭，以及教令言辭等事，這就是建立戒律。沒有應該和不應該，沒有念頭和不念頭，也沒有不同的念頭，這就是建立戒律。不執著于善，也沒有不善，不處於世間，也不度脫世間，沒有存在和不存在，沒有傷害和不傷害，沒有漏和不漏，沒有作為和不作為，沒有生死也沒有滅度，這叫做建立戒律。假設建立這樣的比喻和形象，執著于戒律的人，對於一切法則都無所執著，不執著于諸法，也不作這樣的念頭：『我有所說，宣揚和分別。』所以，賢者，這叫做戒律。有所說就執著於二元對立，其真實的本源，以及它的住處都歸於無本。又在法界之處，我住在那裡而有所論，有所論的永遠不可得，所說的也沒有念頭，所宣揚的也沒有想法。』他們又問：『仁者，那不可

【English Translation】 English version: It is firm and cannot be moved. Why is that? Because the realm of No-Speech has no chaotic appearances, nor is there anything to control. It is opened and guided by teachings without words, nothing can destroy it, it cannot be ruined, and its function cannot be extinguished. Therefore, it is called firm guidance and control, in which there is no duality. Then, Vajra-Samadhi Bodhisattva stepped forward and said to the Buddha: 'Yes, World Honored One! What the No-Speech Bodhisattva proclaims is all due to the powerful grace of the Wisdom-Light Samadhi!' The Buddha said: 'As you have said, all of this is due to the power and grace of the Wisdom-Light Samadhi!' At that time, the Bodhisattvas from the land of Dhrtarastra came and asked No-Speech: 'Noble one, what Dharma have you studied that your wisdom of eloquence is so majestic and immeasurable?' No-Speech replied: 'As the Buddha has said, all Dharmas are established from precepts.' They further asked: 'Noble one, could you please have compassion on us and explain in detail the establishment of precepts?' No-Speech replied: 'Virtuous ones, not being attached to the body, not being attached to speech and mind, this is the establishment of precepts. Not being attached to the internal and external, nor having a middle, this is the establishment of precepts. If there are no thoughts, no notions, and no matters of teachings and words, this is called the establishment of precepts. Having no should and should not, no thought and no non-thought, and no different thoughts, this is called the establishment of precepts. Not being attached to good, nor having non-good, not being in the world, nor transcending the world, having no being and non-being, no harm and non-harm, no leakage and non-leakage, no action and non-action, no birth and death, nor extinction, this is called the establishment of precepts. If one establishes such metaphors and images, and is attached to precepts, then one is not attached to any Dharma, not attached to all Dharmas, and does not have the thought: 「I have something to say, proclaim, and distinguish.」 Therefore, virtuous ones, this is called precepts. Having something to say is to be attached to duality, its true origin, and its dwelling place all return to no origin. Also, in the realm of Dharma, I dwell there and have something to discuss, but what is discussed is forever unattainable, what is said has no thought, and what is proclaimed has no idea.' They further asked: 'Noble one, that which is not

得無所念者及無所想，有何言說？」

答曰：「自然之數而不可獲，亦無所念無有思想，自然說之！」

又問：「其所辭者誰為說之？」

答曰：「賢者！吾所辭者，即時滅盡亦無所生。所以者何？曏者諸所講法皆歸於盡，一切諸法悉無所生。所生法不可知處，現在有形悉無有形，不可得處。所以者何？斯閑盡而無諸相，其本際者無有言教。故世尊曰：『不可想像取過去心，當來現在亦復如之！』即起即滅碎散消盡，卒暴易轉，不可捉持形像何類。彼欲取想著念虛偽，倚受思想悉如化幻，是故推極一切所言，悉虛無實其義無獲，亦不可以有所講說，不可口宣若心念矣！所以者何？無所造作亦無所行，其有解識興趣此義，則不復用口之言辭，亦不以心有所念也！有所宣暢分別說者，猶如呼響音聲之報，如化如來有所頒宣，其人所講亦復如茲。是為諸佛及眾菩薩一切世人所可保義，不可思議！善權方便無能制止，辯才之辭所建立法，不可動移。」

時諸菩薩贊無言曰：「善哉，善哉！族姓子！快說斯言。是入法門我等亦聞，所歸於門實無有門，等如虛空，其佛世尊及諸菩薩，現說如是，吾等所受亦復如此。」

於是金剛齊菩薩問無言曰：「來族姓子！俱共往至住于堅固金剛根世界，見執慧

【現代漢語翻譯】現代漢語譯本：

「如果達到無所念及無所想的狀態，那還有什麼可說的呢？」

回答說：「這是自然而然的規律，無法獲取，也沒有念頭和思想，自然而然地就說出來了！」

又問：「那麼，是誰在說這些話呢？」

回答說：「賢者！我所說的這些話，當下就消滅了，也沒有產生。為什麼呢？因為之前所講的法都歸於寂滅，一切法都沒有產生。所產生的法是不可知的，現在有形的都歸於無形，不可得。為什麼呢？因為這裡寂滅而沒有各種表象，它的本源是沒有言語教導的。所以世尊說：『不要去想像過去的心，未來的和現在的心也是如此！』它們即生即滅，破碎消散，迅速變化，無法把握其形態。那些想要執著于念頭和想法的人是虛妄的，他們所依賴的思想都如幻化一般。因此，推究到極致，一切所說的話都是虛無不實的，其意義無法獲得，也不可以用言語講說，不可用口宣說，也不可用心念想！為什麼呢？因為沒有造作也沒有行為，如果有人理解並對這個道理感興趣，就不會再用口頭言辭，也不會用心去想了！如果有所宣揚和分別解說，就像呼喊的回聲，如幻化如來所宣講的，人們所講的也是如此。這是諸佛和眾菩薩以及一切世人所應保持的真理，不可思議！善巧方便無法阻止，辯才所建立的法，不可動搖。」

當時，眾菩薩讚歎無言說：「太好了，太好了！善男子！你說的太好了。這是進入佛法的門徑，我們也聽聞過，所歸向的門其實沒有門，如同虛空一樣，佛世尊和諸菩薩都是這樣說的，我們所接受的也是如此。」

於是，金剛齊菩薩問無言說：「來，善男子！我們一起去往堅固金剛根世界，去見執慧（菩薩名）。」現代漢語譯本：

「如果達到無所念及無所想的狀態，那還有什麼可說的呢？」

回答說：「這是自然而然的規律，無法獲取，也沒有念頭和思想，自然而然地就說出來了！」

又問：「那麼，是誰在說這些話呢？」

回答說：「賢者！我所說的這些話，當下就消滅了，也沒有產生。為什麼呢？因為之前所講的法都歸於寂滅，一切法都沒有產生。所產生的法是不可知的，現在有形的都歸於無形，不可得。為什麼呢？因為這裡寂滅而沒有各種表象，它的本源是沒有言語教導的。所以世尊說：『不要去想像過去的心，未來的和現在的心也是如此！』它們即生即滅，破碎消散，迅速變化，無法把握其形態。那些想要執著于念頭和想法的人是虛妄的，他們所依賴的思想都如幻化一般。因此，推究到極致，一切所說的話都是虛無不實的，其意義無法獲得，也不可以用言語講說，不可用口宣說，也不可用心念想！為什麼呢？因為沒有造作也沒有行為，如果有人理解並對這個道理感興趣，就不會再用口頭言辭，也不會用心去想了！如果有所宣揚和分別解說，就像呼喊的回聲，如幻化如來所宣講的，人們所講的也是如此。這是諸佛和眾菩薩以及一切世人所應保持的真理，不可思議！善巧方便無法阻止，辯才所建立的法，不可動搖。」

當時，眾菩薩讚歎無言說：「太好了，太好了！善男子！你說的太好了。這是進入佛法的門徑，我們也聽聞過，所歸向的門其實沒有門，如同虛空一樣，佛世尊和諸菩薩都是這樣說的，我們所接受的也是如此。」

於是，金剛齊菩薩問無言說：「來，善男子！我們一起去往堅固金剛根世界，去見執慧（菩薩名）。」

【English Translation】 English version:

'If one attains a state of no thought and no conception, what is there to say?'

The answer is: 'It is a natural law that cannot be grasped, there are no thoughts or conceptions, it is spoken naturally!'

Again, it was asked: 'Then, who is it that speaks these words?'

The answer is: 'Wise one! What I speak vanishes immediately, and does not arise. Why is that? Because all the teachings previously spoken return to extinction, all dharmas do not arise. The arising of dharmas is unknowable, the present forms all return to formlessness, and cannot be obtained. Why is that? Because here there is extinction and no appearances, its origin has no verbal teachings. Therefore, the World Honored One said: 'Do not imagine the past mind, the future and present minds are also like this!' They arise and cease, break apart and dissolve, change rapidly, and cannot be grasped in any form. Those who wish to cling to thoughts and conceptions are deluded, their reliance on thoughts is like an illusion. Therefore, when pushed to the extreme, all that is spoken is empty and unreal, its meaning cannot be obtained, nor can it be spoken with words, nor can it be proclaimed by mouth, nor can it be conceived in the mind! Why is that? Because there is no creation and no action, if someone understands and is interested in this meaning, they will no longer use verbal language, nor will they think with the mind! If there is any proclamation or explanation, it is like the echo of a sound, like the illusory Tathagata's proclamation, what people speak is also like this. This is the truth that all Buddhas, Bodhisattvas, and all people should uphold, it is inconceivable! Skillful means cannot stop it, the dharma established by eloquent speech cannot be moved.'

At that time, the Bodhisattvas praised the one without words, saying: 'Excellent, excellent! Son of a good family! You have spoken well. This is the gateway to entering the Dharma, we have also heard it, the gate to which we return is actually no gate, like empty space, the World Honored One and the Bodhisattvas speak like this, and what we receive is also like this.'

Then, Vajra Qi Bodhisattva asked the one without words: 'Come, son of a good family! Let us go together to the world of the firm Vajra Root, to see Dhrtimati (a Bodhisattva).' English version:

'If one attains a state of no thought and no conception, what is there to say?'

The answer is: 'It is a natural law that cannot be grasped, there are no thoughts or conceptions, it is spoken naturally!'

Again, it was asked: 'Then, who is it that speaks these words?'

The answer is: 'Wise one! What I speak vanishes immediately, and does not arise. Why is that? Because all the teachings previously spoken return to extinction, all dharmas do not arise. The arising of dharmas is unknowable, the present forms all return to formlessness, and cannot be obtained. Why is that? Because here there is extinction and no appearances, its origin has no verbal teachings. Therefore, the World Honored One said: 'Do not imagine the past mind, the future and present minds are also like this!' They arise and cease, break apart and dissolve, change rapidly, and cannot be grasped in any form. Those who wish to cling to thoughts and conceptions are deluded, their reliance on thoughts is like an illusion. Therefore, when pushed to the extreme, all that is spoken is empty and unreal, its meaning cannot be obtained, nor can it be spoken with words, nor can it be proclaimed by mouth, nor can it be conceived in the mind! Why is that? Because there is no creation and no action, if someone understands and is interested in this meaning, they will no longer use verbal language, nor will they think with the mind! If there is any proclamation or explanation, it is like the echo of a sound, like the illusory Tathagata's proclamation, what people speak is also like this. This is the truth that all Buddhas, Bodhisattvas, and all people should uphold, it is inconceivable! Skillful means cannot stop it, the dharma established by eloquent speech cannot be moved.'

At that time, the Bodhisattvas praised the one without words, saying: 'Excellent, excellent! Son of a good family! You have spoken well. This is the gateway to entering the Dharma, we have also heard it, the gate to which we return is actually no gate, like empty space, the World Honored One and the Bodhisattvas speak like this, and what we receive is also like this.'

Then, Vajra Qi Bodhisattva asked the one without words: 'Come, son of a good family! Let us go together to the world of the firm Vajra Root, to see Dhrtimati (a Bodhisattva).'

曜如來、至真、等正覺，觀彼國土。」

無言答曰：「又族姓子，斯聞則是住于堅固金剛根世界，執慧曜世尊亦覆在此，吾身何為舍此就彼？」

金剛齊問曰：「今此世界泥土所成，非為金剛。」

無言答曰：「汝族姓子發意之頃，越恒沙等諸佛國土，通過鐵圍無所蔽礙，為能堪任取是佛土舉一土塵，不爾乃當知而此世界泥土所成。」

無言菩薩尋聲則以金剛道場三昧正受，應時於此三千大千世界自然化成，甚大堅固不可傷毀，悉為金剛。於是金剛齊，作大威力興顯神變，被大堅固誡德之鎧，欲舉此地一土之塵而不能勝，心自念言：「怪未曾有，為是大聖之所建立巍巍之變？斯是無言之所感興？」前白佛言：「唯然！世尊！我者前時發心之頃，通過鐵圍大鐵圍山，越恒沙等諸佛國土。今者欲舉於此土地一土之塵而不能勝。唯天中天！此誰威神之所興立？是天中天慈恩聖旨？為是無言之所變動乎？」

佛言：「無言菩薩之所建立也！所以者何？無言菩薩金剛道場三昧正受，使此三千大千世界甚大堅固，不可毀缺悉成金剛。若有菩薩住是三昧，自恣其意，欲變幾何諸佛國土悉成金剛，輒如所志。智慧聖心興顯道德，以是三昧而以正受，令諸佛土悉成金剛無能毀觸，皆是三昧威神境界。」

【現代漢語翻譯】現代漢語譯本：曜如來（指佛陀的十種稱號之一，意為光明照耀的如來）、至真（指佛陀的十種稱號之一，意為達到真理的佛陀）、等正覺（指佛陀的十種稱號之一，意為完全覺悟的佛陀），請您觀察那個佛國。」無言菩薩回答說：「又，這位族姓子，如果聽到這些，就應該知道自己是住在堅固的金剛根世界，執慧曜世尊（指佛陀，意為執持智慧光明的世尊）也在這裡。我為什麼要捨棄這裡而前往那裡呢？」金剛齊問道：「現在這個世界是由泥土構成的，不是金剛。」無言菩薩回答說：「你這位族姓子在發願的時候，能夠超越恒河沙數般的諸佛國土，穿過鐵圍山而沒有任何阻礙。你能夠拿起這個佛土的一粒塵土嗎？如果不能，就應該知道這個世界是由泥土構成的。」無言菩薩隨即進入金剛道場三昧（一種禪定狀態），當下這個三千大千世界自然變化，變得非常堅固，不可破壞，全部都變成了金剛。於是金剛齊，展現出強大的威力，顯現神通變化，身披堅固的戒德鎧甲，想要舉起這片土地上的一粒塵土，卻無法做到。他心中自言自語道：『真是奇怪，前所未有，這是大聖（指佛陀）所建立的巍峨變化嗎？還是無言菩薩所感應引發的？』他向前稟告佛陀說：『是的，世尊！我之前發願的時候，能夠穿過鐵圍山和大鐵圍山，超越恒河沙數般的諸佛國土。現在想要舉起這片土地上的一粒塵土卻無法做到。唯有天中天（指佛陀）！這是誰的威神之力所建立的？是天中天的慈悲恩典？還是無言菩薩所變化的？』佛陀說：「這是無言菩薩所建立的！為什麼呢？因為無言菩薩進入金剛道場三昧，使得這個三千大千世界變得非常堅固，不可破壞，全部都變成了金剛。如果有菩薩安住于這種三昧，可以隨意地將任何佛國土都變成金剛，都能如願以償。智慧聖心顯現道德，通過這種三昧而進入正定，使得諸佛國土都變成金剛，無法被破壞，這都是三昧的威神境界。」

【English Translation】 English version: 'O Tathagata (one of the ten titles of a Buddha, meaning 'the one who has thus come'), the Truly Real (one of the ten titles of a Buddha, meaning 'the Buddha who has attained the truth'), the Perfectly Enlightened One (one of the ten titles of a Buddha, meaning 'the fully awakened Buddha'), observe that Buddha-land.' The Bodhisattva No-Speech replied, 'Furthermore, O son of good family, upon hearing this, one should know that one is dwelling in the steadfast Vajra Root World, and that the World-Honored One, Holder of Wisdom's Light (referring to the Buddha, meaning 'the World-Honored One who holds the light of wisdom'), is also here. Why should I abandon this place and go to that one?' Vajra Qi asked, 'This world is made of mud, not vajra.' The Bodhisattva No-Speech replied, 'O son of good family, when you made your vow, you were able to traverse Buddha-lands as numerous as the sands of the Ganges, passing through the Iron Mountains without any obstruction. Are you able to pick up a single speck of dust from this Buddha-land? If not, then you should know that this world is made of mud.' The Bodhisattva No-Speech then entered the Vajra Sanctuary Samadhi (a state of meditative absorption), and instantly, this great trichiliocosm naturally transformed, becoming extremely firm and indestructible, all of it turning into vajra. Thereupon, Vajra Qi, displaying great power and manifesting miraculous transformations, donned the armor of steadfast moral precepts, attempting to lift a single speck of dust from this land, but was unable to do so. He thought to himself, 'This is strange, unprecedented. Is this the majestic transformation established by the Great Sage (referring to the Buddha)? Or is it induced by the Bodhisattva No-Speech?' He then reported to the Buddha, saying, 'Yes, O World-Honored One! When I made my vow before, I was able to pass through the Iron Mountains and the Great Iron Mountains, traversing Buddha-lands as numerous as the sands of the Ganges. Now, I am unable to lift a single speck of dust from this land. O Lord of Gods (referring to the Buddha)! By whose divine power is this established? Is it the compassionate grace of the Lord of Gods? Or is it a transformation by the Bodhisattva No-Speech?' The Buddha said, 'This is established by the Bodhisattva No-Speech! Why is that? Because the Bodhisattva No-Speech entered the Vajra Sanctuary Samadhi, causing this great trichiliocosm to become extremely firm and indestructible, all of it turning into vajra. If a Bodhisattva dwells in this samadhi, they can freely transform any Buddha-land into vajra, as they wish. The wise and holy mind manifests virtue, and through this samadhi, they enter into right concentration, causing all Buddha-lands to become vajra, indestructible. All of this is the realm of the power of samadhi.'

於是金剛齊及其所從六十億垓菩薩，前白佛言：「菩薩行何法，乃能逮得金剛道場三昧？」

佛告族姓子：「菩薩有四法，逮得於此金剛道場三昧。何謂為四？一曰持志堅如金剛，常懷道心超越一切諸功德本。二曰性行具足，無央數劫修治方便莊嚴大業。三曰入于深法，分別十二緣起之原。四曰聖慧備悉無所缺漏。是為四。復有四而自歡娛。何謂為四？一曰超度慧德具足五通。二曰空無相愿一心脫門，三昧正受心不戲逸而自娛樂。三曰建立於戒而住法界，所處無源成就慧明。四曰究竟至誠如深之義，曉了經義寂滅諸法靡所不達。復有四。何謂為四？一曰遵于大哀修四梵行。二曰奉行般若波羅蜜及六度無極。三曰行善權方便三十有七道品之法。四曰為諸眾生修諸脫門及四聖諦。是為四。復有四。何謂為四？一曰身所造業猶如金剛。二曰口之所言清微柔和亦如金剛。三曰執心堅固不可動轉亦如金剛。四曰志性秉毅不可毀壞。是為四法。菩薩所行速疾逮是金剛道場三昧。」

說是語時，是諸菩薩尋即獲此金剛道場三昧。於是無言菩薩自白其父師子將軍：「大人豈見諸佛興出，德馨之稱威聖無量，道慧高遠超絕無侶，得未曾有。難及！難及！如是比像不可譬喻，本所悲憶今悉現矣！為無央數眾生之類，導示

【現代漢語翻譯】現代漢語譯本這時，金剛齊（菩薩名）和跟隨他的六十億垓菩薩，上前對佛說：『菩薩修行什麼法，才能證得金剛道場三昧（一種禪定）？』佛告訴族姓子（指菩薩）：『菩薩有四種法，可以證得這金剛道場三昧。哪四種呢？第一是持守志向堅如金剛，常懷道心，超越一切功德之本。第二是性行圓滿，在無數劫中修習方便，莊嚴大業。第三是深入佛法，分別十二因緣的根源。第四是聖慧完備，沒有缺失。這就是四種。還有四種可以自我歡娛。哪四種呢？第一是超越度化，智慧功德圓滿，具足五神通。第二是空、無相、無愿，一心解脫，進入三昧正受，心不散亂而自我娛樂。第三是建立在戒律之上，安住於法界，所處之處沒有來源，成就智慧光明。第四是究竟至誠，如深奧的意義，明瞭經義，寂滅諸法，無所不通達。還有四種。哪四種呢？第一是遵循大慈悲心，修習四梵行（慈、悲、喜、舍）。第二是奉行般若波羅蜜（智慧到彼岸）及六度無極（佈施、持戒、忍辱、精進、禪定、智慧）。第三是行使善巧方便，修習三十七道品之法。第四是為一切眾生修習各種解脫之門及四聖諦（苦、集、滅、道）。這就是四種。還有四種。哪四種呢？第一是身體所造的業猶如金剛。第二是口中所說的話清微柔和，也像金剛。第三是執持的心堅固不可動搖，也像金剛。第四是志向秉性剛毅，不可毀壞。這就是四種法。菩薩修行這些法，就能迅速證得金剛道場三昧。』說完這些話時，這些菩薩立刻獲得了金剛道場三昧。這時，無言菩薩對他的父親師子將軍說：『大人，您難道沒有看到諸佛興出，德行馨香，威聖無量，道慧高遠，超絕無侶，得到前所未有的境界嗎？難以企及！難以企及！這樣的景象無法比喻，我原本悲傷憶念的，現在都顯現了！爲了無數的眾生，引導他們，開示他們。』

【English Translation】 English version Then, Vajra Qi (a Bodhisattva) and the sixty billion nayuta Bodhisattvas who followed him, stepped forward and said to the Buddha: 'What practices must a Bodhisattva undertake to attain the Vajra Assembly Samadhi (a state of meditative absorption)?' The Buddha told the clansman (referring to a Bodhisattva): 'A Bodhisattva has four practices to attain this Vajra Assembly Samadhi. What are the four? First, to hold one's aspiration as firm as a diamond, always cherishing the aspiration for enlightenment, transcending all roots of merit. Second, to have complete virtuous conduct, cultivating skillful means and adorning great undertakings over countless eons. Third, to enter into the profound Dharma, discerning the origins of the twelve links of dependent origination. Fourth, to have complete sacred wisdom, without any deficiency. These are the four. There are also four that bring self-joy. What are the four? First, to transcend and liberate, with wisdom and virtue complete, possessing the five supernormal powers. Second, to be empty, without characteristics, without desires, with a single-minded focus on liberation, entering into the correct samadhi, with a mind not distracted, and finding joy. Third, to be established in precepts and abide in the Dharma realm, with no origin in one's location, achieving the light of wisdom. Fourth, to be ultimately sincere, like the profound meaning, understanding the meaning of the scriptures, with all dharmas extinguished, and nothing not understood. There are also four. What are the four? First, to follow great compassion, cultivating the four Brahma Viharas (loving-kindness, compassion, joy, equanimity). Second, to practice the Prajna Paramita (perfection of wisdom) and the six paramitas (giving, morality, patience, diligence, meditation, wisdom). Third, to practice skillful means, cultivating the thirty-seven factors of enlightenment. Fourth, to cultivate various paths of liberation and the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering) for all sentient beings. These are the four. There are also four. What are the four? First, the actions of the body are like a diamond. Second, the words spoken from the mouth are clear, gentle, and also like a diamond. Third, the mind held is firm and unshakeable, also like a diamond. Fourth, the aspiration and nature are resolute and indestructible. These are the four practices. A Bodhisattva who practices these will quickly attain the Vajra Assembly Samadhi.' When these words were spoken, these Bodhisattvas immediately attained the Vajra Assembly Samadhi. Then, the Silent Bodhisattva said to his father, General Lion: 'Great one, have you not seen the Buddhas arise, their virtue fragrant, their majestic holiness immeasurable, their wisdom profound and unsurpassed, attaining an unprecedented state? Difficult to reach! Difficult to reach! Such a sight cannot be compared, what I originally grieved and remembered, now all appears! For countless sentient beings, guiding them, showing them the way.'

滅度至於大安。惟愿大人，發於無上正真道意。」

師子將軍報無言曰：「子當知之，生七日後天來相令，而見告語發大道意。佛天中天，道目所觀知我志操，其心夙夜念于佛道，無復異師發心可歸，惟當歸命無極大聖。」師子將軍及正夫人，男女內外親屬五百群從，皆發無上正真道意。

無言菩薩自報父母兄弟姊妹及其親族並大眾人：「仁者今日以發大意，當精進行莊嚴道心。」

即時問言：「何謂發意莊嚴道心？」

無言答曰：「有四十事莊嚴道心。何謂四十事？至信佛道心不疑毀(一)、喜樂於法而令久存(二)、不慢聖眾恭敬謙遜(三)、常當習善友(四)、見諸菩薩視之如佛(五)、未曾懷害向于眾生(六)、恭敬奉事尊長眾祐(七)、等心愛憎(八)、入法無厭(九)、勤聽經典(十)、聞趣尊習(一)、為他人說(二)、無希冀心(三)、法無有師(四)、所念如應(五)、奉行無本(六)、一切所愛而不珍惜(七)、奉順禁戒未曾缺漏(八)、宣暢分佈忍辱之力(九)、所行精進靡不周遍(二十)、令備修習禪定一心而順念于智慧之品(二)、以權方便開化眾生(三)、所可勸助未曾忘舍(四)、隨護群黎(五)、自調其心降伏他意(六；本闕一法第七)、于欲教授不著塵

【現代漢語翻譯】現代漢語譯本：達到寂滅，進入大安之境。唯愿大人，發起無上正真道的心意。師子將軍告訴無言說：『你應該知道，我出生七天後，天神來告訴我，並勸導我發起大道之心。佛天中天（佛的尊稱），以其道眼觀察到我的志向，我的心日夜思念佛道，不再有其他可以歸依的師父，唯有歸命于無極大聖。』師子將軍和他的正夫人，以及男女內外親屬五百多人，都發起了無上正真道的心意。無言菩薩自己告訴父母兄弟姐妹以及親族和大眾：『各位仁者今天已經發起了大心，應當精進修行，莊嚴道心。』隨即有人問道：『什麼叫做發起心意，莊嚴道心？』無言回答說：『有四十件事可以莊嚴道心。哪四十件事呢？至誠相信佛道，不懷疑不譭謗（一）；歡喜樂於佛法，並使佛法長久住世（二）；不輕慢聖眾，恭敬謙遜（三）；常常親近善友（四）；見到諸菩薩，視他們如同佛陀（五）；從未對眾生懷有加害之心（六）；恭敬奉事尊長，得到眾人的庇佑（七）；平等對待愛憎（八）；深入佛法，永不厭倦（九）；勤奮聽聞經典（十）；聽聞佛法，就去實踐（一）；為他人宣說佛法（二）；沒有希求回報的心（三）；以法為師，不以人為師（四）；所思所念都符合佛法（五）；奉行佛法，不執著于根本（六）；對於一切所愛之物，都不執著珍惜（七）；奉行戒律，從未有缺漏（八）；宣揚忍辱的力量（九）；所行精進，無不周遍（二十）；修習禪定，使心專注，並順應智慧的品德（二）；以權巧方便開化眾生（三）；所勸助的，從未忘記捨棄（四）；隨順守護眾生（五）；自我調伏內心，降伏他人的心意（六；原文此處缺一法，為第七）；對於所要教導的，不執著于塵世的慾望。

【English Translation】 English version: To reach Nirvana and enter the Great Peace. May the great one, generate the intention for the unsurpassed, true and right path. General Simha told Avyaya, 'You should know that seven days after my birth, a deity came to instruct me and urged me to generate the mind for the Great Path. The Buddha, the Lord of Gods, with his divine eye, knows my aspiration. My heart thinks of the Buddha's path day and night. There is no other teacher to whom I can turn. I can only take refuge in the Great Sage of the Infinite.' General Simha, his principal wife, and five hundred of their male and female relatives and followers all generated the intention for the unsurpassed, true and right path. Bodhisattva Avyaya himself told his parents, siblings, relatives, and the assembly, 'You noble ones have generated the great intention today. You should diligently practice and adorn your mind with the path.' Immediately, someone asked, 'What does it mean to generate the intention and adorn the mind with the path?' Avyaya replied, 'There are forty things that adorn the mind with the path. What are these forty things? To have complete faith in the Buddha's path, without doubt or slander (1); to rejoice in the Dharma and ensure its long existence (2); not to be arrogant towards the Sangha, but to be respectful and humble (3); to always associate with good friends (4); to see all Bodhisattvas as Buddhas (5); never to harbor harmful intentions towards any living being (6); to respectfully serve elders and receive the blessings of the community (7); to treat love and hate with equanimity (8); to delve into the Dharma without weariness (9); to diligently listen to the scriptures (10); to practice what one has heard (1); to preach the Dharma to others (2); to have no expectation of reward (3); to take the Dharma as one's teacher, not a person (4); to think and act in accordance with the Dharma (5); to practice the Dharma without attachment to its foundation (6); not to be attached to or cherish anything one loves (7); to uphold the precepts without any transgression (8); to proclaim the power of patience (9); to practice diligence in all aspects (20); to cultivate concentration, focus the mind, and follow the qualities of wisdom (2); to use skillful means to enlighten beings (3); never to forget or abandon those one has helped (4); to protect and guide all beings (5); to tame one's own mind and subdue the minds of others (6; one item is missing here, it should be the seventh); not to be attached to worldly desires in teaching.'

勞(八)、常棄憒鬧樂於寂靜(九)、思處閑居以為德稱(三十)、修賢聖行而知節限(一)、常行止足不可動移(二)、在於俗法不與同塵(三)、而以順從六堅之法(四)、又不捨廢於四恩行(五)、而常奉遵堅固志願(六)、恒不毀失善德之本(七)、所學業者而不放逸(八)、不樂小乘(九)、道心無動(四十)。篤信微妙志不怯弱，舍一切惡無所犯負，皆悉具足一切功勛，合集名稱無量福會，懷佩道法處於道場，而不退轉。是為丈夫四十事行，顯發一切諸通慧矣！珍寶道心，以此功德而自莊嚴，發意之頃三千大千佛之境界，所興德本悉現目前不復遠求。譬如日殿處於虛空靡所不曜。」

師子將軍報其子曰：「正士汝當數數往來念親相見，因告示誡將濟擁護，令不退轉究竟無上正真之道。」

無言答曰：「大人慾知，復有十法菩薩所行，諸佛大士所見常念。何謂為十？恒行精進欲安眾生，不念己身獨獲大安。身力堅強多所誘進，見羸弱人而以慰喻。所造德本皆以放舍施一切人，未曾懷憂。所可化人勸發道者，被大德鎧而自誓願：『此諸眾生若得佛道受于正法，當以供養而奉事之。然後我乃取最正覺。』用正法故沒棄身命，不捨正典，宣暢分別一品之義，于百千劫流佈一切。被大德鎧，不以懈惓不

【現代漢語翻譯】現代漢語譯本（八）勤勞，（九）常常捨棄喧鬧，喜愛寂靜，（三十）認為居住在閑靜之處是美德的象徵，（一）修習賢聖的德行，並且知道節制和限度，（二）常常保持知足，不為外物所動搖，（三）身處世俗之中，卻不與世俗同流合污，（四）而是順從六種堅固的法則，（五）又不捨棄四種恩德的修行，（六）常常奉行堅固的志願，（七）始終不毀壞喪失善德的根本，（八）對於所學習的功業不放縱懈怠，（九）不貪戀小乘的教法，（四十）道心堅定不動搖。篤信微妙的真理，意志不怯懦軟弱，捨棄一切惡行，不犯任何過錯，完全具足一切功德，彙集無量的福德，懷抱道法，安住于道場，而不退轉。這就是大丈夫的四十種修行，能夠顯發一切神通智慧！以珍貴的道心，用這些功德來莊嚴自己，發願的瞬間，三千大千世界的佛的境界，所興起的德行根本都顯現在眼前，不再需要向遠處尋求。譬如太陽的光輝照耀虛空，沒有哪個地方不被照耀。師子將軍告訴他的兒子說：『正士，你應該時常往來探望父母，並告知教誨，加以保護，使他們不退轉，最終達到無上正真的道。』無言回答說：『大人，您想知道，還有菩薩所修行的十種法，是諸佛大士所見所常唸的。這十種是什麼呢？恒常精進修行，希望安樂眾生，不只想著自己獲得安樂。身心堅強，能夠引導他人進步，見到軟弱的人就加以安慰。所修的功德都放舍佈施給一切人，從不感到憂愁。對於所要教化的人，勸導他們發道心，披上大德的鎧甲，並且發誓說：『這些眾生如果能夠成就佛道，接受正法，我應當以供養來奉事他們。然後我才去證得最正覺。』爲了正法，可以捨棄身命，不捨棄正典，宣揚分別一品經義，在百千劫中流佈一切。披上大德的鎧甲，不懈怠，不疲倦。

【English Translation】 English version (8) Diligence, (9) constantly abandoning noise and delighting in tranquility, (30) considering dwelling in solitude as a virtue, (1) cultivating the conduct of the wise and noble, and knowing moderation and limits, (2) always maintaining contentment, not being moved by external things, (3) being in the secular world, yet not being defiled by it, (4) but following the six firm laws, (5) and not abandoning the practice of the four kindnesses, (6) always upholding firm vows, (7) never destroying or losing the root of good virtues, (8) not being lax in the work one has learned, (9) not delighting in the Hinayana teachings, (40) having an unwavering mind on the path. Firmly believing in the subtle truth, with a will that is not timid or weak, abandoning all evil deeds, not committing any faults, fully possessing all merits, gathering immeasurable blessings, embracing the Dharma, dwelling in the place of practice, and not retreating. These are the forty practices of a great person, which can manifest all supernatural powers and wisdom! With a precious mind on the path, using these merits to adorn oneself, in the moment of making a vow, the realm of the Buddhas of the three thousand great thousand worlds, the roots of virtue that have arisen all appear before one's eyes, no longer needing to seek far away. Just as the sun's radiance shines in the void, there is no place that is not illuminated. General Lion told his son: 'Righteous one, you should frequently visit your parents, and inform them of the teachings, protect them, so that they do not retreat, and ultimately reach the unsurpassed true path.' No Speech replied: 'Great one, if you wish to know, there are also ten practices of Bodhisattvas, which are seen and constantly remembered by the great Buddhas and Bodhisattvas. What are these ten? Constantly practicing diligence, wishing to bring peace to all beings, not only thinking of oneself obtaining peace. Having a strong body and mind, being able to guide others to progress, comforting those who are weak. All the merits one has cultivated are given away to all beings, never feeling sorrow. For those who are to be taught, encouraging them to develop the mind on the path, putting on the armor of great virtue, and vowing: 'If these beings can achieve Buddhahood and receive the true Dharma, I shall serve them with offerings. Then I will attain the most perfect enlightenment.' For the sake of the true Dharma, one can give up one's life, not abandoning the sacred texts, proclaiming and explaining the meaning of one chapter, spreading it throughout hundreds of thousands of kalpas. Putting on the armor of great virtue, not being lazy, not being weary.'

懷怯弱。一切諸法皆悉本凈。設聞此言不以恐懼，不限大道，不捨佛法，不以為空，所觀睹者適知不虛。等於吾我亦等眾生，已等眾生則等於法，以等經法則便信樂虛空平等，不墮止觀，不復墮落生老病死惱患之徑。為諸世間所見動轉，無央數眾勤苦瑕穢，諸魔波旬所可興者，來說眾難故誡誹謗：『佛道難得，經法難遇，不如早求聲聞而速度矣！』菩薩聞此，堅持一心發無極志，不以懈厭，不退不轉，不捨大乘，住于真正審諦之法，言行相應未曾虛妄，身行至誠不欺己身，諸天眾生及十方佛，是為大人十法之事。菩薩所行則為諸佛及諸正士所見常念。」說是語時，師子將軍及與眷屬，尋時逮得柔順法忍。

爾時世尊告賢者阿難：「受是經法，持諷誦讀，具足廣普為他人說。所以者何？過去當來今諸佛大聖道德所興，皆出是法經典藏門。無言菩薩今來至此，思惟真諦宣暢於斯無量法門，勸化無數一切人民，令學佛道也！是故阿難！欲奉過去當來現在諸佛世尊啟受法藏，當奉此經懷抱在心，廣為人說是法藏門，發無央數眾生人民，使成佛道。如來在世滅度之後，假使有人受此經者，悉是佛旨建立所致，持諷誦讀行如上教。」

佛語阿難：「則有三事，福不可量。何謂為三？一曰將護正法，二曰身知道心，三曰

【現代漢語翻譯】現代漢語譯本：懷有怯弱之心。一切諸法本來都是清凈的。假設聽到這些話不感到恐懼，不限制大道，不捨棄佛法，不認為一切皆空，所觀察到的事物恰好知道不是虛假的。等同於我，也等同於眾生，已經等同於眾生，就等同於法，因為等同於經法，就相信並樂於虛空的平等，不陷入止觀（止息妄念，觀察真理），不再墮入生老病死煩惱的道路。世間所見到的動轉，無數眾生勤勞辛苦，充滿瑕疵污穢，諸魔波旬（欲界第六天之魔王）所能興起的，都說是眾多的困難，所以告誡誹謗者：『佛道難以獲得，經法難以遇到，不如早點求聲聞（聽聞佛陀教誨而得解脫者）而快速解脫！』菩薩聽到這些，堅持一心，發起無上的志願，不懈怠厭倦，不退轉，不捨棄大乘（菩薩乘），安住于真正審諦的佛法，言行一致，從不虛妄，身體力行至誠，不欺騙自己，諸天眾生以及十方諸佛，這就是大人（菩薩）的十種行為。菩薩所行，為諸佛以及諸正士所見，常常憶念。」說完這些話時，師子將軍以及他的眷屬，立刻獲得了柔順法忍（對佛法真理的理解和接受）。那時，世尊告訴賢者阿難：『接受這部經法，受持諷誦，廣泛地為他人宣說。為什麼呢？過去、未來、現在諸佛大聖的道德所興起，都出自這部經法的寶藏之門。無言菩薩（不以言語表達真理的菩薩）現在來到這裡，思考真諦，宣揚這無量的法門，勸化無數的人民，讓他們學習佛道！所以，阿難！想要奉持過去、未來、現在諸佛世尊所開啟的法藏，應當奉持這部經，懷抱在心中，廣泛地為他人宣說這部法藏之門，啓發無數的眾生，使他們成就佛道。如來在世或滅度之後，假使有人受持這部經，都是佛的旨意所建立的，受持諷誦，按照上面的教導修行。』佛告訴阿難：『有三件事，福報不可限量。哪三件事呢？一是護持正法，二是身知道心，三是……』

【English Translation】 English version: Cherishing timidity. All dharmas are originally pure. If one hears these words and is not afraid, does not limit the Great Path, does not abandon the Buddha's teachings, does not consider everything empty, what one observes is known to be not false. Equal to oneself, also equal to sentient beings, having equaled sentient beings, then equal to the Dharma, because of equaling the Dharma, one believes and delights in the equality of emptiness, does not fall into cessation and contemplation (stopping of thoughts and observing truth), and no longer falls into the path of birth, old age, sickness, and death's afflictions. The movements seen by the world, the countless beings' hard work and suffering, full of flaws and defilements, what the Mara Papiyas (the demon king of the sixth heaven of the desire realm) can stir up, all say there are many difficulties, therefore warning those who slander: 'The Buddha's path is difficult to attain, the Dharma is difficult to encounter, it is better to seek the Sravakas (those who attain liberation by hearing the Buddha's teachings) early and quickly attain liberation!' When Bodhisattvas hear this, they maintain a single mind, generate the supreme aspiration, are not lazy or weary, do not retreat or turn back, do not abandon the Mahayana (Bodhisattva vehicle), abide in the true and discerning Dharma, their words and actions are consistent, never false, their bodily actions are sincere, not deceiving themselves, the heavenly beings, sentient beings, and the Buddhas of the ten directions, these are the ten actions of a great person (Bodhisattva). What Bodhisattvas do is seen and constantly remembered by all Buddhas and righteous ones.」 When these words were spoken, General Lion and his retinue immediately attained the forbearance of gentleness in the Dharma (understanding and acceptance of the truth of the Dharma). At that time, the World Honored One said to the Venerable Ananda: 'Receive this sutra, uphold it, recite it, and widely explain it to others. Why is that? The virtues that have arisen from the great sages of the past, future, and present Buddhas all come from the treasury of this sutra. The Silent Bodhisattva (a Bodhisattva who does not express truth in words) has now come here, contemplating the true meaning, proclaiming these immeasurable Dharma gates, persuading countless people, and causing them to learn the Buddha's path! Therefore, Ananda! If you wish to uphold the Dharma treasury opened by the past, future, and present Buddhas, you should uphold this sutra, cherish it in your heart, and widely explain this Dharma treasury to others, inspiring countless sentient beings to achieve Buddhahood. Whether the Tathagata is in the world or has passed away, if anyone upholds this sutra, it is all established by the Buddha's will, upholding it, reciting it, and practicing according to the above teachings.' The Buddha said to Ananda: 'There are three things, the blessings of which are immeasurable. What are the three? First, protecting the true Dharma; second, knowing the mind through the body; third, ...'

未發意者勸發道心。是為三。功德之福不可限量，假使如來嘆其功勛而不可盡，何況聲聞？」

爾時會中有七億垓諸菩薩眾，聞佛所說皆從坐起，欲護正法，各各說言：「我等輩類，當共奉持世尊正典廣遠流佈，持此經卷為他人說勸發道意。」

無言菩薩前白佛言：「唯然！世尊！所可解暢䢖正覺者，彼法寧可受取持乎？」

佛言：「不也！」

又問佛言：「以何等故，諸族姓子，曏者佛說此，諸菩薩悉起住立，欲護正法？」

佛言：「吾以將育諸族姓子，故以是像欲有所護，彼無為事不可得法而為頒宣，因文字教言護於法將順其意。所言護者，不以言問，不用文字而行道也，是則名曰護于正法。又族姓子！則有二事護于正法。何謂為二？一曰不可得者乃逮正法，所當擁護常將順之，不以所說而擁護也。二曰亦不將濟于諸虛妄，聞所說者即能奉行，不以慢恣求于名稱。是為二。」

時諸菩薩欲供養佛、無言菩薩及此經典，普雨天華散於佛上及諸菩薩，周遍大會，口宣此言：「愿令世尊釋迦文尼久在世間，使此經法自然流佈遍閻浮利。」

佛說：「如是！」

無言菩薩、師子將軍與諸群從，金剛齊菩薩及六十億垓諸菩薩等，舍利弗、大目揵連、阿難，諸天、世人、阿

【現代漢語翻譯】現代漢語譯本對於那些尚未發起道心的人，勸他們發起道心，這是第三種功德。這種功德的福報是不可估量的，即使如來佛祖讚歎它的功勛也無法窮盡，更何況是聲聞呢？那時，法會中有七億垓（垓：古代數量單位，表示極大的數字）的菩薩眾，聽聞佛陀所說，都從座位上站起來，想要護持正法，各自說道：『我們這些人，應當共同奉持世尊的正典，廣為流佈，持誦這部經卷，為他人宣說，勸發道心。』無言菩薩上前稟告佛陀說：『世尊！所能理解並通達正覺的法，難道是可以受持的嗎？』佛陀說：『不是的！』又問佛陀說：『因為什麼緣故，剛才佛陀說這些話時，這些菩薩都站立起來，想要護持正法呢？』佛陀說：『我爲了教導這些族姓子（指出身高貴的修行人），所以用這種方式來讓他們有所護持。那無為的真理是不可得的，卻要通過文字教言來護持，順應他們的心意。所謂護持，不是用言語來詢問，也不是用文字來修行，而是用行動來實踐真理，這才是真正的護持正法。還有，族姓子！護持正法有兩件事。哪兩件呢？一是不可得的真理，應當擁護並順應它，而不是用言語來擁護。二是也不要沉溺於虛妄，聽到所說的法就能夠奉行，不以傲慢放縱來追求名聲。這就是這兩件事。』當時，諸位菩薩爲了供養佛陀、無言菩薩和這部經典，普降天花，散在佛陀和諸位菩薩身上，遍佈整個法會，口中宣說：『愿世尊釋迦牟尼（釋迦牟尼：佛教創始人）長久住世，使這部經法自然流佈遍佈閻浮利（閻浮利：指我們所居住的世界）。』佛陀說：『正是這樣！』無言菩薩、師子將軍（師子將軍：菩薩名號）和他的隨從，金剛齊菩薩（金剛齊：菩薩名號）以及六十億垓的諸位菩薩等，舍利弗（舍利弗：佛陀十大弟子之一）、大目犍連（大目犍連：佛陀十大弟子之一）、阿難（阿難：佛陀十大弟子之一），諸天、世人、阿修羅（阿修羅：佛教中的一種神道）等，都歡喜信受，作禮而去。

【English Translation】 English version To encourage those who have not yet developed the aspiration for enlightenment to do so, this is the third merit. The blessings of this merit are immeasurable; even if the Tathagata (Tathagata: an epithet of the Buddha) were to praise its merits, it could not be exhausted, let alone a Sravaka (Sravaka: a disciple of the Buddha who seeks personal enlightenment)? At that time, in the assembly, there were seven billion 'gai' (gai: an ancient unit of large numbers) Bodhisattvas (Bodhisattva: an enlightened being who postpones their own nirvana to help others) who, upon hearing what the Buddha had said, all rose from their seats, desiring to protect the Dharma (Dharma: the teachings of the Buddha). They each said, 'We, as a group, should uphold the World Honored One's (World Honored One: an epithet of the Buddha) sacred scriptures, widely disseminate them, hold this scripture, and explain it to others, encouraging them to develop the aspiration for enlightenment.' The Bodhisattva 'No Words' stepped forward and said to the Buddha, 'World Honored One! The Dharma that can be understood and through which one can attain perfect enlightenment, is it something that can be received and held?' The Buddha said, 'No, it is not!' He then asked the Buddha, 'For what reason, when the Buddha spoke these words earlier, did all these Bodhisattvas stand up, desiring to protect the Dharma?' The Buddha said, 'I am guiding these sons and daughters of noble families (referring to practitioners of noble birth), so I use this method to encourage them to protect the Dharma. The unconditioned truth is unattainable, yet it is protected through written teachings, in accordance with their intentions. What is meant by protection is not to inquire with words, nor to practice through written texts, but to practice the truth through actions. This is what is called protecting the Dharma. Furthermore, sons and daughters of noble families! There are two aspects to protecting the Dharma. What are the two? First, the unattainable truth should be upheld and followed, not protected through words. Second, one should not indulge in illusions; upon hearing the teachings, one should practice them, not seeking fame through arrogance and indulgence. These are the two aspects.' At that time, all the Bodhisattvas, wishing to make offerings to the Buddha, the Bodhisattva 'No Words,' and this scripture, rained down heavenly flowers, scattering them upon the Buddha and all the Bodhisattvas, throughout the entire assembly, and proclaimed, 'May the World Honored One, Sakyamuni (Sakyamuni: the historical Buddha), remain in the world for a long time, and may this scripture naturally spread throughout Jambudvipa (Jambudvipa: the world we live in).' The Buddha said, 'So it is!' The Bodhisattva 'No Words,' the General Lion (General Lion: a Bodhisattva's name) and his retinue, the Bodhisattva Vajra-samadhi (Vajra-samadhi: a Bodhisattva's name), and sixty billion 'gai' Bodhisattvas, Sariputra (Sariputra: one of the Buddha's ten great disciples), Maudgalyayana (Maudgalyayana: one of the Buddha's ten great disciples), Ananda (Ananda: one of the Buddha's ten great disciples), the gods, humans, Asuras (Asura: a type of demigod in Buddhism), and others, all rejoiced, believed, and, having paid their respects, departed.

須倫，聞佛所說，莫不歡喜。

無言童子經卷下

【現代漢語翻譯】現代漢語譯本：須倫（人名），聽聞佛陀所說，沒有不歡喜的。

《無言童子經》卷下

【English Translation】 English version: Suren (a proper noun), having heard what the Buddha said, there was none who was not delighted.

The Sutra of the Silent Boy, Scroll 2