T13n0421_奮迅王問經

大正藏第 13 冊 No. 0421 奮迅王問經

No. 421 [No. 420]

奮迅王問經翻譯之記

一切菩薩功行普修，依德立名，字號平等，隨所顯發稱謂不同，說法問論多依自字。故奮迅王問奮迅法，如來為說四種奮迅，其有人能具此奮迅，則於一切皆能奮迅。

魏尚書令儀同高公今欲以此四種奮迅於一切處普奮迅故，置能譯人在宅上面出此四種奮迅法門。

沙門曇林、瞿曇流支，興和四年，歲次壬戌，月建在申，朔次乙丑，甲午之日啟夾創筆，凡有一萬八千三百四十一字。

奮迅王問經卷上

元魏婆羅門瞿曇般若流支譯

如是我聞：

一時婆伽婆住舍婆提城祇陀樹林給孤獨園，與大比丘眾二萬人俱，菩薩摩訶薩一萬人，一生當得阿耨多羅三藐三菩提彌勒菩薩、德大勢菩薩、師子意菩薩、師子幢菩薩、大幢菩薩等而為上首。爾時，眾中有一菩薩摩訶薩名奮迅王，在大會坐。

爾時，世尊無量百千眷屬圍繞，恭敬供養而為說法，謂大乘者之所修行。

爾時，奮迅王菩薩摩訶薩從坐而起，整服，右肩、右膝著地，合掌向佛，頭面禮足，白言：「世尊！我於今者欲以少法問于如來、應、正遍知，唯愿世尊為我解說。」

【現代漢語翻譯】現代漢語譯本《奮迅王問經》翻譯記一切菩薩的功德修行普遍而修，依據德行建立名號，字號平等，隨著所顯現的功德而稱謂不同，說法問論大多依據自己的字號。所以奮迅王問關於奮迅的法，如來為他說四種奮迅，如果有人能夠具備這四種奮迅，那麼對於一切都能奮迅。魏朝尚書令儀同高公，現在想要用這四種奮迅在一切地方普遍奮迅，所以安排能翻譯的人在宅中翻譯出這四種奮迅法門。沙門曇林、瞿曇流支，在興和四年，歲次壬戌，月建在申，朔次乙丑，甲午日開始執筆翻譯，總共有18341字。《奮迅王問經》捲上元魏婆羅門瞿曇般若流支譯如是我聞：一時，婆伽婆（Bhagavat，世尊）住在舍婆提城（Shravasti）的祇陀樹林給孤獨園（Jetavana Anathapindika-arama），與兩萬大比丘眾在一起，還有一萬菩薩摩訶薩（Bodhisattva-mahasattva），他們都是一生就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的菩薩，以彌勒菩薩（Maitreya）、德大勢菩薩（Mahasthamaprapta）、師子意菩薩（Simhamati）、師子幢菩薩（Simhadhvaja）、大幢菩薩（Mahadhvaja）等為首。當時，眾中有一位菩薩摩訶薩，名叫奮迅王，也在大會中就坐。當時，世尊被無量百千眷屬圍繞，恭敬供養，併爲他們說法，所說的是大乘修行之道。當時，奮迅王菩薩摩訶薩從座位上站起來，整理好衣服，右肩、右膝著地，合掌向佛，頭面禮足，說道：『世尊！我現在想用一些法來請問如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），希望世尊為我解說。』

【English Translation】 English version Record of the Translation of the 'Vigorous King's Questions Sutra' All Bodhisattvas' meritorious practices are universally cultivated, names are established based on virtues, and titles are equal. Their appellations vary according to the virtues they manifest, and their teachings and discussions mostly rely on their own titles. Therefore, the Vigorous King asks about the Dharma of vigor, and the Tathagata explains four kinds of vigor. If one can possess these four kinds of vigor, then one can be vigorous in all things. The Wei Dynasty's Minister of the Imperial Secretariat, the Honorable Gao, now wishes to universally exert these four kinds of vigor in all places. Therefore, he has arranged for translators to translate these four Dharma gates of vigor in his residence. The Shramanas (monks) Dharamalin and Gautama Ruch, in the fourth year of Xinghe, the year of Renxu, the month of Shen, the first day of Yichou, on the day of Jiawu, began to write, totaling 18,341 characters. 'Vigorous King's Questions Sutra', Volume One Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavat (World-Honored One) was dwelling in the Jetavana Anathapindika-arama in the city of Shravasti, together with a great assembly of 20,000 Bhikshus (monks), and 10,000 Bodhisattva-mahasattvas (great Bodhisattvas), who were all destined to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) in one lifetime, with Bodhisattvas Maitreya, Mahasthamaprapta, Simhamati, Simhadhvaja, and Mahadhvaja as their leaders. At that time, among the assembly, there was a Bodhisattva-mahasattva named Vigorous King, who was also seated in the great gathering. At that time, the World-Honored One was surrounded by countless hundreds of thousands of attendants, who respectfully made offerings and listened to his teachings, which were the practices of the Mahayana. At that time, the Bodhisattva-mahasattva Vigorous King rose from his seat, adjusted his robes, placed his right shoulder and right knee on the ground, joined his palms towards the Buddha, bowed his head to the ground, and said: 'World-Honored One! I now wish to ask the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) about some Dharma. I beseech the World-Honored One to explain it to me.'

佛告奮迅王菩薩摩訶薩言：「奮迅王！恣汝所問，我為汝說。奮迅王！汝若問者，隨汝心意彼彼所問，如是如是我為汝說，令汝心喜。」

奮迅王菩薩言：「如是，世尊！愿樂欲聞。」奮迅王菩薩既蒙聽許，心大歡喜，白佛言：「世尊！云何諸菩薩摩訶薩大乘奮迅？復為眾生說此大乘，以彼奮迅破一切魔、一切慢人、一切諍人、一切分別喜樂見人，令住大乘、大愿滿足、戒行成就、得阿耨多羅三藐三菩提？」

佛告奮迅王菩薩摩訶薩言：「善哉善哉！奮迅王！善哉，奮迅王！汝今善能問于如來如是之義，當善憶念。汝奮迅王諦聽諦聽，善思念之，我今為汝分別解說如菩薩如大乘奮迅，復為眾生說此大乘，以彼奮迅破一切魔、一切慢人、一切分別喜樂見人，令住大乘、大愿滿足、戒行成就、得阿耨多羅三藐三菩提。」

奮迅王菩薩言：「如是，世尊！愿樂欲聞。」

佛告奮迅王菩薩摩訶薩言：「奮迅王！有四種奮迅。何等為四？一者、戒奮迅，二者、通奮迅，三者、智奮迅，四者、慧奮迅。奮迅王！此是菩薩四種奮迅。

「奮迅王！何者戒奮迅？此菩薩戒具足，謂：不缺戒、不穿戒、不雜戒、不分別戒、不悔戒、不毀戒、不熱戒、善護戒、智贊戒、順道戒、成就他法戒、護一切法戒

【現代漢語翻譯】現代漢語譯本：佛陀告訴奮迅王菩薩摩訶薩（菩薩中的大菩薩）說：『奮迅王！你可以隨意發問，我為你解答。奮迅王！你如果發問，無論你心中想問什麼，我都會如你所愿地為你解答，讓你心生歡喜。』奮迅王菩薩說：『是的，世尊！我非常樂意聽聞。』奮迅王菩薩得到佛陀的允許后，心中非常歡喜，對佛陀說：『世尊！菩薩摩訶薩如何才能在大乘（佛教的最高教義）中奮迅精進？又如何為眾生宣說這大乘，以這種奮迅的力量破除一切魔障、一切傲慢之人、一切爭論之人、一切執著于分別喜樂見解的人，使他們安住于大乘，大愿得以滿足，戒行得以成就，最終證得阿耨多羅三藐三菩提（無上正等正覺）？』佛陀告訴奮迅王菩薩摩訶薩說：『好啊，好啊！奮迅王！你真好，奮迅王！你今天能夠向如來提出這樣的問題，應當好好記住。你，奮迅王，仔細聽，仔細聽，好好思考，我現在為你分別解說菩薩如何在大乘中奮迅精進，又如何為眾生宣說這大乘，以這種奮迅的力量破除一切魔障、一切傲慢之人、一切執著于分別喜樂見解的人，使他們安住于大乘，大愿得以滿足，戒行得以成就，最終證得阿耨多羅三藐三菩提。』奮迅王菩薩說：『是的，世尊！我非常樂意聽聞。』佛陀告訴奮迅王菩薩摩訶薩說：『奮迅王！有四種奮迅。是哪四種呢？第一是戒奮迅，第二是通奮迅，第三是智奮迅，第四是慧奮迅。奮迅王！這就是菩薩的四種奮迅。『奮迅王！什麼是戒奮迅呢？就是這位菩薩的戒律圓滿具足，包括：不缺戒（戒律沒有缺失）、**戒（此處原文缺失，無法翻譯）、不雜戒（戒律不混雜）、不分別戒（不分別戒律的細微差別）、不悔戒（不後悔持戒）、不毀戒（不毀壞戒律）、不熱戒（持戒不感到煩惱）、善護戒（善於守護戒律）、智贊戒（以智慧讚歎戒律）、順道戒（持戒符合正道）、成就他法戒（通過持戒成就其他功德）、護一切法戒（守護一切佛法）。』

【English Translation】 English version: The Buddha said to Bodhisattva Mahasattva (a great Bodhisattva) Fenyun Wang: 'Fenyun Wang! You may ask whatever you wish, and I will explain it to you. Fenyun Wang! If you ask, whatever you have in mind, I will answer you accordingly, so that your heart will be joyful.' Bodhisattva Fenyun Wang said: 'Yes, World Honored One! I am very eager to hear.' Having received the Buddha's permission, Bodhisattva Fenyun Wang was very happy and said to the Buddha: 'World Honored One! How can Bodhisattva Mahasattvas be vigorous in the Mahayana (the highest teaching of Buddhism)? And how can they preach this Mahayana to sentient beings, using this vigor to break through all demonic obstacles, all arrogant people, all argumentative people, all those who are attached to discriminatory views of joy and pleasure, so that they may abide in the Mahayana, fulfill their great vows, accomplish their precepts, and ultimately attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' The Buddha said to Bodhisattva Mahasattva Fenyun Wang: 'Excellent, excellent! Fenyun Wang! You are truly good, Fenyun Wang! You are able to ask the Tathagata such a question today, you should remember it well. You, Fenyun Wang, listen carefully, listen carefully, and contemplate well. I will now explain to you how Bodhisattvas are vigorous in the Mahayana, and how they preach this Mahayana to sentient beings, using this vigor to break through all demonic obstacles, all arrogant people, all those who are attached to discriminatory views of joy and pleasure, so that they may abide in the Mahayana, fulfill their great vows, accomplish their precepts, and ultimately attain Anuttara-samyak-sambodhi.' Bodhisattva Fenyun Wang said: 'Yes, World Honored One! I am very eager to hear.' The Buddha said to Bodhisattva Mahasattva Fenyun Wang: 'Fenyun Wang! There are four kinds of vigor. What are the four? The first is the vigor of precepts, the second is the vigor of supernatural powers, the third is the vigor of wisdom, and the fourth is the vigor of insight. Fenyun Wang! These are the four kinds of vigor of a Bodhisattva.' 'Fenyun Wang! What is the vigor of precepts? It is when this Bodhisattva's precepts are complete and perfect, including: precepts without deficiency, **precepts (original text missing, cannot be translated), precepts without mixture, precepts without discrimination, precepts without regret, precepts without violation, precepts without vexation, precepts well-protected, precepts praised by wisdom, precepts in accordance with the path, precepts that accomplish other virtues, and precepts that protect all dharmas.'

、喜愛戒、不依一切有道生戒、安住奢摩他戒、隨順毗婆舍那戒、深法解脫戒、不退通戒、空無相無愿戒、清凈寂靜戒、說佛法僧戒、不捨一切眾生戒、慈護心戒、大悲根戒、信清凈戒、不分別威儀戒、頭陀功德戒、福德田戒、畢竟凈戒、不斷如來種戒、護法種戒、見聖僧戒、善住菩提心戒、六波羅蜜住戒、修行念處正勤神足根力菩提八聖道戒、生一切菩提分法戒。

「奮迅王！菩薩如是戒具足已，大愿成就。彼云何愿？戒具菩薩劫盡燒時，火滿三千大千世界，若如是愿：『此大寂滅。』火即寂滅。若欲令水滿此三千大千世界，水即充滿；欲令華滿，即隨意滿；欲令寶滿，即時滿中一切珍寶；又若欲令恒河沙等諸世界中須彌山王彼一切山為一山者，即為一山。奮迅王！菩薩如是戒具足已，若欲令彼恒河沙等諸世界中所有大海彼一切海為一海者，即為一海。彼住戒力，隨心所愿皆悉成就，一切所念無不隨意。

「奮迅王！住戒菩薩如是奮迅。若人住戒，隨愿成就，所謂阿耨多羅三藐三菩提。

「奮迅王！過去久遠過阿僧祇阿僧祇劫——無量大劫不可思議——彼時有佛，號曰光明無垢光王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。

「奮迅王

【現代漢語翻譯】現代漢語譯本：喜愛戒（對戒律的喜愛）、不依一切有道生戒（不依賴任何有為法而生的戒律）、安住奢摩他戒（安住于止禪的戒律）、隨順毗婆舍那戒（隨順觀禪的戒律）、深法解脫戒（深入佛法以求解脫的戒律）、不退通戒（不退轉于神通的戒律）、空無相無愿戒（空性、無相、無愿的戒律）、清凈寂靜戒（清凈寂靜的戒律）、說佛法僧戒（宣說佛法僧三寶的戒律）、不捨一切眾生戒（不捨棄一切眾生的戒律）、慈護心戒（以慈悲心守護的戒律）、大悲根戒（以大悲為根本的戒律）、信清凈戒（以信心為清凈的戒律）、不分別威儀戒（不分別威儀的戒律）、頭陀功德戒（頭陀苦行的功德戒律）、福德田戒（作為福田的戒律）、畢竟凈戒（究竟清凈的戒律）、不斷如來種戒（不斷絕如來種性的戒律）、護法種戒（守護佛法的戒律）、見聖僧戒（見聖僧的戒律）、善住菩提心戒（善於安住菩提心的戒律）、六波羅蜜住戒（安住於六波羅蜜的戒律）、修行念處正勤神足根力菩提八聖道戒（修行四念處、四正勤、四神足、五根、五力、七菩提分、八聖道分的戒律）、生一切菩提分法戒（生起一切菩提分法的戒律）。『奮迅王（菩薩名）！菩薩如此戒律具足后，大愿就能成就。他們的願望是什麼呢？戒律具足的菩薩在劫盡火燒時，火焰充滿三千大千世界，如果他們發願：『讓這火焰寂滅。』火焰就會立刻寂滅。如果他們想讓水充滿這三千大千世界，水就會立刻充滿；如果想讓鮮花充滿，鮮花就會隨意充滿；如果想讓珍寶充滿，一切珍寶就會立刻充滿；又如果他們想讓恒河沙數的世界中的須彌山王（世界中心的山）都變成一座山，它們就會變成一座山。奮迅王！菩薩如此戒律具足后，如果他們想讓恒河沙數的世界中的所有大海都變成一個大海，它們就會變成一個大海。他們安住于戒律的力量，隨心所愿都能成就，一切所想都能如意。『奮迅王！安住于戒律的菩薩如此奮迅。如果有人安住于戒律，就能隨愿成就，所謂阿耨多羅三藐三菩提（無上正等正覺）。』『奮迅王！過去久遠，經過阿僧祇阿僧祇劫（無數大劫），無量大劫不可思議，那時有一尊佛，號為光明無垢光王如來（佛的稱號）、應（應供）、正遍知（正等覺）、明行足（明行圓滿）、善逝（善於逝世）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御眾生之人）、天人師（天人之導師）、佛（覺悟者）、世尊（世間尊貴者），出現於世。『奮迅王！』

【English Translation】 English version: The precepts of delighting in precepts, the precepts of not relying on any conditioned dharmas, the precepts of abiding in Samatha (calm abiding), the precepts of following Vipassana (insight meditation), the precepts of deep Dharma liberation, the precepts of non-regression in supernormal powers, the precepts of emptiness, signlessness, and wishlessness, the precepts of purity and tranquility, the precepts of speaking about the Buddha, Dharma, and Sangha, the precepts of not abandoning all sentient beings, the precepts of protecting the mind with loving-kindness, the precepts rooted in great compassion, the precepts of pure faith, the precepts of not discriminating in deportment, the precepts of the merits of Dhuta practices, the precepts of being a field of merit, the precepts of ultimate purity, the precepts of not cutting off the lineage of the Tathagata, the precepts of protecting the Dharma lineage, the precepts of seeing the noble Sangha, the precepts of well-abiding in the Bodhicitta, the precepts of abiding in the six Paramitas, the precepts of practicing the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, the precepts of generating all the factors of enlightenment. 『Fervent King (a Bodhisattva's name)! When a Bodhisattva has perfected these precepts, their great vows are accomplished. What are their vows? When a Bodhisattva who has perfected the precepts is in the midst of the fire at the end of a kalpa, when the flames fill the three thousand great thousand worlds, if they make the vow: 『May this fire be extinguished,』 the fire will immediately be extinguished. If they wish to fill these three thousand great thousand worlds with water, the water will immediately fill it; if they wish to fill it with flowers, the flowers will fill it as they wish; if they wish to fill it with treasures, all treasures will immediately fill it; and if they wish to make all the Mount Sumerus (the central mountain of the world) in the worlds as numerous as the sands of the Ganges River into one mountain, they will become one mountain. Fervent King! When a Bodhisattva has perfected these precepts, if they wish to make all the oceans in the worlds as numerous as the sands of the Ganges River into one ocean, they will become one ocean. They abide in the power of the precepts, and all their wishes are fulfilled, and all their thoughts are as they desire.』『Fervent King! A Bodhisattva who abides in the precepts is so fervent. If a person abides in the precepts, they will accomplish whatever they wish, which is called Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』『Fervent King! In the distant past, countless kalpas ago—immeasurable great kalpas beyond comprehension—there was a Buddha named Light Immaculate Light King Tathagata (a title of Buddha), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (awakened one), and Bhagavan (blessed one), who appeared in the world.』『Fervent King!』

！彼時光明無垢光王如來法中，有一菩薩名金剛齊，安住戒力，善清凈戒。彼金剛齊阿蘭若處經行精進，樂修聖法、欲滿佛法。

「彼金剛齊如是觀察：若不分別一切法者，乃得名戒；若不喜樂一切物者，乃得名戒；若能寂滅一切煩惱，乃得名戒；若身、映象平等知者，乃得名戒；若於語言、響聲平等，乃得名戒；若觀心法如幻無異，乃得名戒；若善、不善二法不二，乃得名戒；若不凈觀除滅貪慾，乃得名戒；若慈悲觀除滅瞋、恚，乃得名戒；若以智慧滅除愚癡，乃得名戒；若不分別貪慾、瞋、癡，乃得名戒；若分別見一切諸法不分別者，乃得名戒；若非我見、非眾生見、亦非命見、富伽羅見、亦非常見，乃得名戒；若一切法不和合行，乃得名戒；若於一切心不驚怖，乃得名戒；若於三界心不依止，乃得名戒；若信諸法一切不生，乃得名戒；若心信解不生法忍，乃得名戒；若不悕望財利供養，乃得名戒；若不畏空，乃得名戒；若修無相，乃得名戒；若離愿求，乃得名戒；若於戒聚心不取戒，乃得名戒；若不自戒持聚自高、陵蔑他人，乃得名戒；若於諸入不讚嘆者，乃得名戒；若於境界不行、不著，乃得名戒；若於五陰、法陰平等，乃得名戒；若於界中法界平等，乃得名戒；若不諍訟，乃得名戒；若不休息一切善

【現代漢語翻譯】現代漢語譯本：在那光明無垢光王如來（Buddha of Immaculate Light）的教法中，有一位菩薩名為金剛齊（Vajra-samata），他安住于戒律的力量，善於清凈持戒。這位金剛齊在寂靜的處所精進行道，樂於修習聖法，渴望圓滿佛法。金剛齊如此觀察：如果不對一切法進行分別，才能稱為戒；如果不喜好一切事物，才能稱為戒；如果能夠寂滅一切煩惱，才能稱為戒；如果能平等看待身體和映象，才能稱為戒；如果能平等看待語言和響聲，才能稱為戒；如果能觀察心法如幻象一般無異，才能稱為戒；如果能認識到善與不善二法並非對立，才能稱為戒；如果能通過不凈觀來消除貪慾，才能稱為戒；如果能通過慈悲觀來消除嗔恨和惱怒，才能稱為戒；如果能通過智慧來滅除愚癡，才能稱為戒；如果不對貪慾、嗔恨、愚癡進行分別，才能稱為戒；如果能認識到一切諸法雖然有分別但本質上無分別，才能稱為戒；如果能超越我見、眾生見、命見、富伽羅見（Pudgala-drishti，對補特伽羅的執著）以及常見，才能稱為戒；如果能認識到一切法不和合而行，才能稱為戒；如果對一切心境都不感到驚恐，才能稱為戒；如果對三界（欲界、色界、無色界）的心不執著，才能稱為戒；如果相信一切諸法本不生起，才能稱為戒；如果內心信解不生法忍（anutpattika-dharma-kshanti，對不生不滅之法的忍可），才能稱為戒；如果不希求財物和供養，才能稱為戒；如果不畏懼空性，才能稱為戒；如果修習無相，才能稱為戒；如果遠離愿求，才能稱為戒；如果對於戒律的集合不執著于戒，才能稱為戒；如果自己持戒而不自高自大、輕蔑他人，才能稱為戒；如果不對諸入（六根）進行讚歎，才能稱為戒；如果對於境界不執著、不行於其中，才能稱為戒；如果能平等看待五陰（色、受、想、行、識）和法陰，才能稱為戒；如果能平等看待界（十八界）中的法界，才能稱為戒；如果不與人爭訟，才能稱為戒；如果不停止一切善行

【English Translation】 English version: At that time, in the Dharma of the Tathagata (Buddha) Light of Immaculate Radiance, there was a Bodhisattva named Vajra-samata (Diamond Equality), who dwelt in the power of precepts, and was skilled in purifying precepts. This Vajra-samata, in a secluded place, practiced diligently, delighted in cultivating the sacred Dharma, and desired to fulfill the Buddha Dharma. Vajra-samata observed thus: If one does not discriminate all dharmas, then it is called a precept; if one does not delight in all things, then it is called a precept; if one can extinguish all afflictions, then it is called a precept; if one knows the body and its reflection as equal, then it is called a precept; if one regards speech and sound as equal, then it is called a precept; if one observes the mind-dharma as illusory and not different, then it is called a precept; if one sees good and non-good dharmas as non-dual, then it is called a precept; if one eliminates desire through the contemplation of impurity, then it is called a precept; if one eliminates anger and hatred through the contemplation of loving-kindness and compassion, then it is called a precept; if one eliminates ignorance through wisdom, then it is called a precept; if one does not discriminate desire, anger, and ignorance, then it is called a precept; if one sees all dharmas as non-discriminating despite their apparent distinctions, then it is called a precept; if one transcends the views of self, sentient beings, life, Pudgala (person), and permanence, then it is called a precept; if one recognizes that all dharmas do not act in conjunction, then it is called a precept; if one is not frightened by any state of mind, then it is called a precept; if one's mind does not rely on the three realms (desire, form, formless), then it is called a precept; if one believes that all dharmas are unarisen, then it is called a precept; if one's mind understands and accepts the forbearance of non-arising dharmas (anutpattika-dharma-kshanti), then it is called a precept; if one does not desire wealth and offerings, then it is called a precept; if one is not afraid of emptiness, then it is called a precept; if one cultivates the signless, then it is called a precept; if one is free from desires, then it is called a precept; if one does not grasp at the collection of precepts as precepts, then it is called a precept; if one does not become arrogant and belittle others because of one's own adherence to precepts, then it is called a precept; if one does not praise the entrances (six senses), then it is called a precept; if one does not act in or cling to the realms of experience, then it is called a precept; if one regards the five skandhas (form, feeling, perception, mental formations, consciousness) and the dharma skandha as equal, then it is called a precept; if one regards the dharma realm within the realms (eighteen realms) as equal, then it is called a precept; if one does not engage in disputes, then it is called a precept; if one does not cease all good actions

法，乃得名戒；若畢竟知一切諸法皆悉寂滅，知寂滅已身則正行，乃得名戒。

「奮迅王！爾時金剛齊菩薩以如是法住戒成就，修行聖法，勤行精進，不離正觀。

「魔子名遮，見彼比丘以如是法住戒成就，修行聖法，勤行精進，不離正觀，如是經行，將諸軍眾八萬四千——一切著鉀，自隱其身——到比丘所而求其便，經一千年隨比丘行。彼魔如是於一千年，而彼比丘無有一念亂心可得。彼魔如是伺其心亂，若得亂心則與障礙、怖畏、惱亂。爾時，遮魔並其軍眾經一千年求便不得，復自現身，皆執刀、槊種種器仗，在彼比丘面前怖嚇，欲令驚畏。

「彼金剛齊菩薩比丘見魔軍眾手執刀、槊種種器仗，怖嚇之已，即作誓言：『我今真實於此法中正觀修行清凈戒聚。此事若實，諸魔眷屬手執刀、槊種種器仗，一切變為憂缽羅華、缽頭摩華、拘物頭華、分陀利華、瞻婆迦華、蘇摩那華、婆師迦華種種華鬘；此天魔身一切軍眾，如我形色，正住威儀。』

「奮迅王！金剛齊菩薩比丘作是誓已，一切魔軍所執刀、槊種種器仗，即時變成種種妙色、無量種色、雜色華鬘，有善妙香，見聞心愛，可喜殊特；一切魔身色相形服如彼比丘，一切皆如出家舉動——身著袈裟，剃除鬚髮——自他皆見。

「奮

【現代漢語翻譯】現代漢語譯本：所謂『戒』，是因爲了解『法』而得名；如果最終明白一切諸法皆是寂滅的，瞭解寂滅之後身體力行，才可稱為『戒』。『奮迅王！』當時金剛齊菩薩以這樣的方式持戒成就，修行聖法，勤奮精進，不離正觀。魔子名叫遮，看到那位比丘以這樣的方式持戒成就，修行聖法，勤奮精進，不離正觀，如此經行，就帶領八萬四千的軍隊——全都穿著鎧甲，自己隱藏身形——來到比丘所在之處，伺機而動，跟隨比丘一千年。這魔頭如此一千年，而那位比丘沒有一念心亂可被他抓住。這魔頭如此伺機尋找他心亂的機會，如果得到他心亂，就給予障礙、恐嚇、惱亂。當時，遮魔和他的軍隊經過一千年尋找機會而不得，就再次現身，都拿著刀、矛等各種兵器，在那位比丘面前恐嚇，想要讓他驚恐畏懼。那位金剛齊菩薩比丘看到魔軍拿著刀、矛等各種兵器，恐嚇他之後，就發誓說：『我如今真實地在此法中正觀修行清凈戒聚。如果此事真實，那麼所有魔的眷屬手中所持的刀、矛等各種兵器，都將變成優缽羅華（青蓮花）、缽頭摩華（紅蓮花）、拘物頭華（白睡蓮）、分陀利華（白蓮花）、瞻婆迦華（黃玉蘭）、蘇摩那華（素馨花）、婆師迦華（夜香樹花）等各種花鬘；這些天魔的身形和所有軍隊，都將像我的樣子，端正威儀。』『奮迅王！』金剛齊菩薩比丘發誓之後，所有魔軍所持的刀、矛等各種兵器，立刻變成各種美妙的顏色、無數種顏色、雜色的花鬘，散發著美好的香氣，看到和聞到的人都心生喜愛，非常特別；所有魔的身形和服飾都像那位比丘一樣，都像出家人的舉動——身穿袈裟，剃除鬚髮——自己和他人都能看到。

【English Translation】 English version: The term 『precept』 (戒, jie) is named because of understanding 『dharma』 (法, fa); if one ultimately understands that all dharmas are quiescent (寂滅, jímie), and after understanding quiescence, one practices accordingly, then it can be called 『precept』. 『O Valiant King! (奮迅王, Fèn xùn wáng)』 At that time, the Bodhisattva Vajra-samata (金剛齊菩薩, Jīngāng qí púsà) achieved the precepts by abiding in this way, practiced the holy dharma, diligently advanced, and did not depart from right contemplation. A demon son named Zhe (遮, Zhē), seeing that the Bhikshu (比丘, bǐqiū) had achieved the precepts by abiding in this way, practiced the holy dharma, diligently advanced, and did not depart from right contemplation, thus walking, led an army of eighty-four thousand—all wearing armor, concealing themselves—to the place where the Bhikshu was, seeking an opportunity, and followed the Bhikshu for a thousand years. The demon thus for a thousand years, and that Bhikshu did not have a single thought of mental disturbance that could be seized. The demon thus sought an opportunity for his mind to be disturbed, and if he obtained a disturbed mind, he would give obstacles, fear, and vexation. At that time, the demon Zhe and his army, after a thousand years of seeking an opportunity without success, reappeared, all holding swords, spears, and various weapons, frightening the Bhikshu in front of him, wanting to make him terrified. That Bodhisattva Bhikshu Vajra-samata, seeing the demon army holding swords, spears, and various weapons, after being frightened, then made a vow: 『I now truly practice the pure precepts by right contemplation in this dharma. If this is true, then all the swords, spears, and various weapons held by the demon's retinue will all turn into Utpala flowers (優缽羅華, yōubōluó huā, blue lotus), Padma flowers (缽頭摩華, bōtóumó huā, red lotus), Kumuda flowers (拘物頭華, jūwùtóu huā, white water lily), Pundarika flowers (分陀利華, fēntuólì huā, white lotus), Champaka flowers (瞻婆迦華, zhānbójiā huā, yellow magnolia), Sumana flowers (蘇摩那華, sūmónà huā, jasmine), and Vasika flowers (婆師迦華, póshījiā huā, night-blooming jasmine), and various flower garlands; the forms of these heavenly demons and all the armies will be like mine, with proper deportment.』『O Valiant King!』 After the Bodhisattva Bhikshu Vajra-samata made this vow, all the swords, spears, and various weapons held by the demon army immediately turned into flower garlands of various beautiful colors, countless colors, and mixed colors, emitting a wonderful fragrance, pleasing to the heart when seen and heard, and extraordinarily delightful; the forms and clothing of all the demons were like that Bhikshu, all like the actions of a renunciate—wearing a kasaya (袈裟, jiāshā, monastic robe), having shaved their beards and hair—both themselves and others could see.

迅王！爾時遮魔見彼比丘勝神通已，生希有心，並諸軍眾禮彼比丘金剛齊足，問言：『大仙！汝得何法住神通力能如是耶？』

「奮迅王！時金剛齊菩薩比丘答遮魔言：『大仙當知：如是法者，非有得住，以一切法不可得故。大仙當知：身、口、意等皆無依止，此無依止是我所住，以一切法無依止住。大仙當知：如是住者，非有相住、非無相住，如是名住；如是住者，非有法住，無住、無處，故名為住。』

「爾時，遮魔語金剛齊菩薩比丘作如是言：『我一千年觀汝心行，常求汝便而不能得。』

「時金剛齊菩薩比丘語言：『大仙！假使汝于恒河沙劫求我心行亦不能得。何以故？心不在內、亦不在外，不在二處、不在中間。又復，大仙！幻人心行汝得不耶？』

「魔言：『比丘！不可得也。彼幻人者，無心、無思，何處可得？』

「菩薩比丘答言：『大仙！如來常說：「一切諸法皆如幻相，無心可得、無思可得。」』

「魔言：『比丘！若汝無心、無思可得，汝云何行？若去、若來？又復云何有所言說？』

「菩薩比丘答言：『大仙！如幻人行，若來、若去，有所言說；我如是行，如是去、來，如是言說。』

「魔言：『比丘！若如是者，汝勤精進、安住持戒、修

【現代漢語翻譯】現代漢語譯本：奮迅王啊！那時，遮魔（Mara，魔王）見到那位比丘展現出殊勝的神通后，心中生起稀有之感，便與他的所有部眾一起，向那位比丘金剛齊（Vajrasama，金剛平等）頂禮，並問道：『大仙！您是憑藉什麼法力，才能擁有如此的神通力量呢？』奮迅王啊！當時，金剛齊菩薩比丘回答遮魔說：『大仙應當知道：這樣的法，並非是真實存在的，因為一切法都是不可得的。大仙應當知道：身、口、意等都沒有依止之處，這無依止的狀態就是我所安住的，因為一切法都是無依止而住的。大仙應當知道：這樣的安住，既不是有相的安住，也不是無相的安住，這才能稱之為安住；這樣的安住，不是安住在任何法上，無所住、無處可住，所以才稱之為安住。』那時，遮魔對金剛齊菩薩比丘說：『我觀察你一千年了，一直想找你的破綻，卻始終無法得逞。』當時，金剛齊菩薩比丘說：『大仙！即使你用恒河沙數劫的時間來尋找我的心行，也無法找到。為什麼呢？因為心不在內，也不在外，不在兩者之間，也不在中間。還有，大仙！你能找到幻術師的心行嗎？』魔王說：『比丘！找不到的。那個幻術師，沒有心，沒有思，哪裡可以找到呢？』菩薩比丘回答說：『大仙！如來常說：「一切諸法都如幻象，沒有心可以得到，沒有思可以得到。」』魔王說：『比丘！如果你的心和思都不可得，那你如何行動？如何去、如何來？又如何說話呢？』菩薩比丘回答說：『大仙！就像幻術師一樣，可以行動，可以來去，可以說話；我也是這樣行動，這樣來去，這樣說話。』魔王說：『比丘！如果這樣的話，你勤奮精進，安住于持戒，修習禪定，又有什麼意義呢？』

【English Translation】 English version: O Swift King! At that time, Mara (the demon king), seeing that Bhikshu (monk) had manifested extraordinary supernatural powers, felt a sense of wonder. He and all his troops bowed down at the feet of that Bhikshu, Vajrasama (Diamond Equality), and asked: 『Great Sage! By what Dharma (law, teaching) do you abide, that you possess such supernatural power?』 O Swift King! At that time, the Bodhisattva Bhikshu Vajrasama replied to Mara: 『Great Sage, you should know that such a Dharma is not something that is truly attained, because all Dharmas are unattainable. Great Sage, you should know that the body, speech, and mind have no reliance; this non-reliance is where I abide, because all Dharmas abide without reliance. Great Sage, you should know that such abiding is neither abiding with form nor abiding without form; this is what is called abiding. Such abiding is not abiding in any Dharma; it is without abiding, without a place, therefore it is called abiding.』 At that time, Mara said to the Bodhisattva Bhikshu Vajrasama: 『I have observed your mind and actions for a thousand years, always seeking an opportunity to find fault, but I have never been able to.』 At that time, the Bodhisattva Bhikshu Vajrasama said: 『Great Sage! Even if you were to seek my mind and actions for as many kalpas (eons) as there are sands in the Ganges River, you would not be able to find them. Why? Because the mind is neither within, nor without, nor in between, nor in the middle. Furthermore, Great Sage! Can you find the mind and actions of a magician?』 Mara said: 『Bhikshu! It cannot be found. That magician has no mind, no thought; where can it be found?』 The Bodhisattva Bhikshu replied: 『Great Sage! The Tathagata (Buddha) often says: 「All Dharmas are like illusions; there is no mind to be found, no thought to be found.」』 Mara said: 『Bhikshu! If your mind and thoughts are unattainable, then how do you act? How do you go and come? And how do you speak?』 The Bodhisattva Bhikshu replied: 『Great Sage! Just like a magician acts, goes and comes, and speaks; I also act in this way, go and come in this way, and speak in this way.』 Mara said: 『Bhikshu! If that is so, then what is the point of your diligent effort, abiding in precepts, and practicing meditation?』

行聖法，如是發行何所悕求？』

「比丘答言：『無發、無行、無處悕求。』

「魔言：『云何無發、無行、無處悕求？』

「比丘答言：『如是處者，無有人去、無有人來、無人當去。大仙當知：無發、無行，名為無愿。又復，大仙！若汝問言：「汝勤精進、安住持戒、修行聖法，如是發行何所悕求？」如是問者，汝今當聽：我此求者，非色生求、非色滅求、非色處求；如是，非受、非想、非行，非識生求、非識滅求、非識處求，至一切法亦非生求、亦非滅求、亦非處求。大仙當知：若彼正處非色所攝，如是，非受、非想、非行、非識所攝是我求處，我求彼處若不可見是我求處。若彼正處非色所攝，如是，非受、非想、非行、非識所攝，如是正處是我求處，而我不見彼我求處。大仙當知：如聖人求，我如是求。』

「魔言：『比丘！彼聖人處云何而求？』

「菩薩比丘答言：『大仙！若凡夫法、若佛法，此一切法平等不二；若學法、若無學法、若佛法，此一切法平等不二；若緣覺法、若佛法，此一切法平等不二；若過去法、若未來法、若現在法，此一切法平等不二。不生平等，是故平等；不出平等，是故平等；不滅平等，是故平等。若人不捨如是平等，彼修平等是故能為眾生說法。

【現代漢語翻譯】現代漢語譯本『你修行聖法，如此精進是爲了追求什麼？』『比丘回答說：』我無所發起，無所行動，也無所追求。』『魔問道：』怎麼會無所發起，無所行動，無所追求呢？』『比丘回答說：』這樣的境界，沒有人來，沒有人去，也沒有人將要離去。大仙應當知道：無所發起，無所行動，就叫做無所愿求。還有，大仙！如果你問：『你如此勤奮精進，安住于持戒，修行聖法，如此精進是爲了追求什麼？』你這樣問，現在應當聽好：我所追求的，不是對色（rupa）的生起有所求，不是對色的滅去有所求，也不是對色所處之處有所求；同樣，不是對受（vedana）、想（samjna）、行（samskara），也不是對識（vijnana）的生起有所求，不是對識的滅去有所求，也不是對識所處之處有所求，乃至對一切法（dharma）也不是對生起有所求，也不是對滅去有所求，也不是對所處之處有所求。大仙應當知道：如果那個正確的境界不是色所包含的，同樣，不是受、想、行、識所包含的，那就是我所追求的境界，我所追求的那個不可見的境界就是我所追求的。如果那個正確的境界不是色所包含的，同樣，不是受、想、行、識所包含的，這個正確的境界就是我所追求的，而我卻看不到我所追求的那個境界。大仙應當知道：聖人如何追求，我就如何追求。』『魔問道：』比丘！聖人是如何追求那個境界的呢？』『菩薩比丘回答說：』大仙！無論是凡夫的法，還是佛的法，這一切法都是平等不二的；無論是學法，還是無學法，還是佛法，這一切法都是平等不二的；無論是緣覺（pratyekabuddha）的法，還是佛法，這一切法都是平等不二的；無論是過去法，還是未來法，還是現在法，這一切法都是平等不二的。不生是平等，所以是平等；不出是平等，所以是平等；不滅是平等，所以是平等。如果人不捨棄這樣的平等，他修習平等，所以能夠為眾生說法。』

【English Translation】 English version 'Practicing the holy Dharma, what do you seek by such exertion?' 'The Bhikshu replied: 'I seek no arising, no action, and no place.' 'The Mara asked: 'How is it that there is no arising, no action, and no seeking?' 'The Bhikshu replied: 'In such a state, there is no one who goes, no one who comes, and no one who will depart. Great Sage, know that: no arising, no action, is called no desire. Furthermore, Great Sage! If you ask: 「You are diligent and energetic, abiding in precepts, practicing the holy Dharma, what do you seek by such exertion?」 If you ask this, now you should listen: what I seek is not seeking the arising of form (rupa), not seeking the cessation of form, nor seeking the place of form; likewise, not seeking the arising of feeling (vedana), perception (samjna), mental formations (samskara), nor seeking the arising of consciousness (vijnana), not seeking the cessation of consciousness, nor seeking the place of consciousness, and even for all dharmas (dharma), not seeking arising, nor seeking cessation, nor seeking a place. Great Sage, know that: if that correct state is not included in form, likewise, not included in feeling, perception, mental formations, or consciousness, that is the state I seek, and that invisible state I seek is what I seek. If that correct state is not included in form, likewise, not included in feeling, perception, mental formations, or consciousness, this correct state is what I seek, yet I do not see that state I seek. Great Sage, know that: as the holy ones seek, so do I seek.' 'The Mara asked: 'Bhikshu! How do the holy ones seek that state?' 'The Bodhisattva Bhikshu replied: 'Great Sage! Whether it is the dharma of ordinary beings or the dharma of the Buddha, all these dharmas are equal and non-dual; whether it is the dharma of learning, the dharma of no-more-learning, or the dharma of the Buddha, all these dharmas are equal and non-dual; whether it is the dharma of a Pratyekabuddha (pratyekabuddha) or the dharma of the Buddha, all these dharmas are equal and non-dual; whether it is the dharma of the past, the dharma of the future, or the dharma of the present, all these dharmas are equal and non-dual. Non-arising is equality, therefore it is equality; non-coming-forth is equality, therefore it is equality; non-cessation is equality, therefore it is equality. If one does not abandon such equality, he cultivates equality, therefore he is able to preach the Dharma to sentient beings.'

大仙當知：如是正處我如是求。大仙當知：如是正處非欲界處、非色界處、非無色界處。若人如是住平等者，如法不動，非行不行、非他令行。大仙當知：此名正處如彼發行，一切諸法如是發行；如法界發行，一切諸法如是發行；如實際發行，一切諸法如是發行。若如是求，彼人如是不見行處，心不喜樂，故名正處。』

「爾時，遮魔語金剛齊菩薩比丘作如是言：『此正修行為何所得？』

「比丘答言：『我此正修得無所得，無無所得平等滿足。又，汝問言：「得何法？」者，若有所得非正修行，以離慢故名正修行；正修行者無所得法，言正修者則無所修。』

「爾時，遮魔問金剛齊菩薩比丘作如是言：『此戒具足為何所求？』

「比丘答言：『我住此戒，為求阿耨多羅三藐三菩提、覺得不滅法、得不生法。』

「魔言：『菩提為何所覺？』

「比丘答言：『色平等覺是菩提覺，受、想、行、識悉平等覺；一切諸法悉平等覺，是菩提覺。』

「魔言：『比丘！彼菩提者於何處求？』

「答言：『大仙！言菩提者，身見中求。』

「魔又問言：『云何而求？』

「比丘答言：『菩提非起身見、非起如求身見；菩提亦爾，我如是求。』

「爾時，遮

【現代漢語翻譯】現代漢語譯本：大仙應當知道：這樣的正處，我就是這樣尋求的。大仙應當知道：這樣的正處，不是欲界之處，不是之處，也不是無之處。如果有人這樣安住于平等，如法不動搖，不是行也不是不行，也不是被他人驅使而行。大仙應當知道：這稱為正處，如同它所發起的，一切諸法都是這樣發起的；如同法界所發起的，一切諸法都是這樣發起的；如同實際所發起的，一切諸法都是這樣發起的。如果這樣尋求，那個人就不會看到行為的處所，心中不會因此而喜悅，所以稱為正處。當時，遮魔（意為阻礙修行的魔）對金剛齊菩薩比丘這樣說：『這種正修行能得到什麼？』比丘回答說：『我這種正修行得到的是無所得，無無所得的平等滿足。而且，你問「得到什麼法？」如果有所得就不是正修行，因為遠離我慢才稱為正修行；正修行的人是無所得的法，說正修行就是無所修。』當時，遮魔問金剛齊菩薩比丘說：『這種戒律的具足是爲了求什麼？』比丘回答說：『我安住于這種戒律，是爲了求阿耨多羅三藐三菩提（無上正等正覺），覺悟不滅的法，得到不生的法。』魔說：『菩提（覺悟）覺悟的是什麼？』比丘回答說：『色（物質）的平等覺悟是菩提的覺悟，受（感受）、想（思維）、行（意志）、識（意識）的平等覺悟也是；一切諸法的平等覺悟，就是菩提的覺悟。』魔說：『比丘！那個菩提在何處求得？』回答說：『大仙！所說的菩提，在身見（對身體的執著）中求得。』魔又問：『如何求得？』比丘回答說：『菩提不是起身見，也不是像尋求身見那樣去尋求；菩提也是這樣，我就是這樣尋求的。』當時，遮

【English Translation】 English version: Great sage, you should know: such is the right place, this is how I seek it. Great sage, you should know: such a right place is not a place of the desire realm, not a place of , and not a place of no . If a person dwells in equality like this, unmoving according to the Dharma, it is neither acting nor not acting, nor being made to act by others. Great sage, you should know: this is called the right place, just as it arises, all dharmas arise like this; just as the Dharma realm arises, all dharmas arise like this; just as reality arises, all dharmas arise like this. If one seeks like this, that person will not see the place of action, and their heart will not rejoice because of it, therefore it is called the right place. At that time, Mara (meaning the demon who obstructs practice) said to the Vajra-samadhi Bodhisattva Bhikshu: 'What is obtained through this right practice?' The Bhikshu replied: 'My right practice obtains no-obtaining, the equal fulfillment of no-no-obtaining. Moreover, if you ask, "What Dharma is obtained?" if there is something obtained, it is not right practice, because it is called right practice due to being free from arrogance; the right practitioner is a Dharma of no-obtaining, and to say right practice is to have nothing to practice.' At that time, Mara asked the Vajra-samadhi Bodhisattva Bhikshu, saying: 'What is sought through the fulfillment of this precept?' The Bhikshu replied: 'I dwell in this precept in order to seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), to awaken to the Dharma of non-extinction, and to obtain the Dharma of non-birth.' Mara said: 'What does Bodhi (enlightenment) awaken to?' The Bhikshu replied: 'The equal awakening of form (matter) is the awakening of Bodhi, and the equal awakening of feeling, perception, volition, and consciousness is also; the equal awakening of all dharmas is the awakening of Bodhi.' Mara said: 'Bhikshu! Where is that Bodhi sought?' He replied: 'Great sage! What is called Bodhi is sought within the view of self (attachment to the body).' Mara then asked: 'How is it sought?' The Bhikshu replied: 'Bodhi does not arise from the view of self, nor is it sought like seeking the view of self; Bodhi is also like this, this is how I seek it.' At that time, the

魔問金剛齊菩薩比丘作如是言：『汝師是誰？何人教汝如是辯才？』

「答言：『大仙！不瞋自身得菩提者，彼是我師；若不住染、不住凈者，彼是我師；若何等人識不住常、不住無常，彼是我師；若有人來從其聞法——謂不住法、不分別法——如是聞已得度癡海，彼是我師；若智慧知一切諸法非次第知，彼是我師；若能遍知一切言語非次第知而不分別，彼是我師；若一切法不生不出轉聖法輪，彼是我師；若非彼住、亦非此住、非中間住，彼是我師；若說一切諸法不生而自生者，彼是我師；若說一切諸法不滅而自滅者，彼是我師。我于彼師得如是辯。』

「魔言：『比丘！云何如來轉於法輪？』

「比丘答言：『非是色轉、非色真如、非是色法、非是色空、非色無相、非色無愿、非色寂靜、非是色離、非色不生、非色本性、非色自體、非自體轉、非是不轉；如是次第，受、想、行、識非轉不轉。識如識法、識空無相無愿寂靜、識離、不生、本性自體非轉不轉，如來法輪如是而轉，一切法輪是則輪轉。彼法輪轉若或不轉，無量法界報際不捨；彼法輪轉若人能知，于如是人彼輪則轉。』

「爾時，遮魔並諸軍眾與金剛齊菩薩比丘以為弟子，作如是言：『今我等眾歸依仁者。』

「彼比丘言

【現代漢語翻譯】現代漢語譯本：魔王問金剛齊菩薩（菩薩：指發菩提心，行菩薩道，自覺覺他，覺行圓滿的有情）比丘說：『你的老師是誰？是誰教你如此善辯的？』回答說：『大仙！不嗔恨自身而證得菩提（菩提：覺悟的智慧）的人，是我的老師；不住著于污染，也不住著于清凈的人，是我的老師；如果有人能認識到不住著于常，也不住著于無常的人，是我的老師；如果有人來向他聽聞佛法——即不住著於法，也不分別法——這樣聽聞后能脫離愚癡的苦海，是我的老師；如果智慧能夠知道一切諸法不是次第而知，是我的老師；如果能夠普遍知道一切言語不是次第而知而不分別，是我的老師；如果一切法不生起也不滅去而能轉動聖法輪（法輪：佛陀所說的教法），是我的老師；如果不住著于彼岸，也不住著於此岸，也不住著于中間，是我的老師；如果說一切諸法不是生而自生，是我的老師；如果說一切諸法不是滅而自滅，是我的老師。我從我的老師那裡得到了這樣的辯才。』魔王說：『比丘！如來（如來：佛的十號之一，指真如而來）是如何轉動法輪的？』比丘回答說：『不是色（色：物質現象）轉動，也不是色真如（真如：事物的真實本性），不是色法，也不是色空（空：無自性），不是色無相（無相：沒有固定不變的形態），不是色無愿（無愿：沒有慾望），不是色寂靜（寂靜：清凈無染），不是色離（離：脫離），不是色不生，不是色本性，不是色自體，不是自體轉動，也不是不轉動；像這樣次第，受（受：感受）、想（想：思維）、行（行：意志）、識（識：分別）也不是轉動也不是不轉動。識如識法，識空無相無愿寂靜，識離，不生，本性自體不是轉動也不是不轉動，如來的法輪是這樣轉動的，一切法輪都是這樣輪轉的。這個法輪轉動或者不轉動，無量法界（法界：宇宙萬有）的報應界限不會捨棄；這個法輪轉動如果有人能夠知道，對於這樣的人，這個法輪就會轉動。』這時，遮魔和他的軍隊以及金剛齊菩薩比丘都成為弟子，說：『現在我們都歸依您。』那位比丘說：

【English Translation】 English version: The demon asked the Bodhisattva (Bodhisattva: a being who seeks enlightenment for the benefit of all beings) Bhikshu (Bhikshu: a Buddhist monk) Vajra-samadhi, saying: 'Who is your teacher? Who taught you such eloquence?' He replied: 'Great Immortal! He who attains Bodhi (Bodhi: enlightenment) without anger towards himself, is my teacher; he who does not dwell in defilement, nor in purity, is my teacher; if someone recognizes that one does not dwell in permanence, nor in impermanence, he is my teacher; if someone comes to him to hear the Dharma (Dharma: the teachings of the Buddha) - that is, not dwelling in the Dharma, nor discriminating the Dharma - having heard thus, he is liberated from the sea of ignorance, he is my teacher; if wisdom can know all dharmas (dharmas: phenomena) not in a sequential manner, he is my teacher; if one can universally know all languages not in a sequential manner and without discrimination, he is my teacher; if all dharmas do not arise nor cease and yet turn the Holy Dharma Wheel (Dharma Wheel: the teachings of the Buddha), he is my teacher; if one does not dwell on that shore, nor on this shore, nor in the middle, he is my teacher; if one says that all dharmas are not born and yet are self-born, he is my teacher; if one says that all dharmas do not perish and yet are self-perishing, he is my teacher. From that teacher, I have obtained such eloquence.' The demon said: 'Bhikshu! How does the Tathagata (Tathagata: one of the titles of the Buddha, meaning 'the one who has thus come') turn the Dharma Wheel?' The Bhikshu replied: 'It is not the turning of form (form: material phenomena), nor the suchness of form (suchness: the true nature of things), nor the dharma of form, nor the emptiness of form (emptiness: lack of inherent existence), nor the signlessness of form (signlessness: without fixed form), nor the wishlessness of form (wishlessness: without desire), nor the quiescence of form (quiescence: pure and undefiled), nor the detachment of form (detachment: separation), nor the non-arising of form, nor the inherent nature of form, nor the self-nature of form, nor the turning of self-nature, nor the non-turning; in this sequence, feeling (feeling: sensation), perception (perception: thought), volition (volition: will), and consciousness (consciousness: discrimination) are neither turning nor non-turning. Consciousness is like the dharma of consciousness, the emptiness of consciousness, signlessness, wishlessness, quiescence, detachment, non-arising, inherent nature, self-nature are neither turning nor non-turning, the Tathagata's Dharma Wheel turns in this way, all Dharma Wheels turn in this way. Whether that Dharma Wheel turns or does not turn, the boundaries of the immeasurable Dharma Realm (Dharma Realm: the universe and all its phenomena) do not cease; if someone can know that the Dharma Wheel turns, for such a person, that wheel will turn.' At that time, the demon and his army, along with the Bodhisattva Bhikshu Vajra-samadhi, became disciples, saying: 'Now we all take refuge in you.' That Bhikshu said:

：『勿歸依我，汝當歸依光明無垢光王如來，此所說法是彼佛法。』

「彼言：『去來當共相隨至如來所。』

「時金剛齊菩薩比丘即與遮魔八萬四千諸魔眾俱往詣世尊光明無垢光王佛所。到佛所已，頭面禮足，合掌向佛，住在一面。時彼如來為彼魔眾說此住戒次第乃至修行聖法，如法而說。如是，諸魔一切不退阿耨多羅三藐三菩提。

「奮迅王！汝意云何？彼金剛齊菩薩比丘豈異人乎？莫作異觀。何以故？汝身即是彼金剛齊菩薩比丘，持地菩薩是彼遮魔。

「奮迅王！此是菩薩戒奮迅。菩薩得是戒奮迅已，不可思議勝愿亦現、成熟無量眾生菩提、破壞魔怨、速得阿耨多羅三藐三菩提覺。

「奮迅王！何者菩薩通奮迅？云何名為通奮迅耶？

「奮迅王！彼有五種。何等為五？一者、天眼，二者、天耳，三者、知他心，四者、念宿命，五者、神通。

「奮迅王！何者菩薩天眼通奮迅？若有眼根，壁所不障，樹木、山林、須彌輪山、世界中山不能作障。彼無障眼能見十方無量無數諸佛世界如一世界，于有物處視若虛空，彼此世界皆悉不障。平等一見彼佛世界諸佛、世尊，諸聲聞眾之所圍繞，一切皆見一切佛，一佛信解，一切法界，不壞修故；若見一佛，一切佛皆悉清凈；見一

【現代漢語翻譯】現代漢語譯本：『不要歸依我，你應該歸依光明無垢光王如來（光明無垢光之王佛），我所說的法是他的佛法。』他們說：『我們一起去到如來那裡。』當時，金剛齊菩薩比丘就和遮魔（遮蔽、障礙之魔）以及八萬四千魔眾一起前往世尊光明無垢光王佛那裡。到達佛那裡后，他們頭面禮足，合掌向佛，站在一邊。那時，如來為那些魔眾宣說了住戒的次第，乃至修行聖法，如法而說。這樣，所有的魔眾都不再退轉于阿耨多羅三藐三菩提（無上正等正覺）。奮迅王（菩薩名）！你認為如何？那位金剛齊菩薩比丘難道是其他人嗎？不要這樣認為。為什麼呢？你的身體就是那位金剛齊菩薩比丘，持地菩薩（另一位菩薩）就是那位遮魔。奮迅王！這就是菩薩戒的奮迅。菩薩得到這種戒奮迅后，不可思議的殊勝願力也會顯現，成熟無量眾生的菩提心，摧毀魔怨，迅速證得阿耨多羅三藐三菩提的覺悟。奮迅王！什麼是菩薩的通奮迅？又如何稱之為通奮迅呢？奮迅王！它有五種。是哪五種呢？第一是天眼，第二是天耳，第三是知他心，第四是念宿命，第五是神通。奮迅王！什麼是菩薩的天眼通奮迅？如果有了眼根，墻壁不能阻礙，樹木、山林、須彌輪山（佛教宇宙觀中的山）、世界中的山都不能成為障礙。他那無障礙的眼睛能看到十方無量無數的諸佛世界，如同一個世界一樣，在有形體的地方看如同虛空，彼此世界之間都沒有障礙。平等地看到那些佛世界中的諸佛、世尊，以及被聲聞眾圍繞的景象，一切都能看到一切佛，對一佛產生信解，一切法界，因為不壞的修行；如果見到一佛，一切佛都清凈；見到一

【English Translation】 English version: 『Do not take refuge in me; you should take refuge in the Tathagata Light Immaculate Light King (Buddha of Light Immaculate Light King). The Dharma I speak is his Dharma.』 They said, 『Let us go together to the Tathagata.』 Then, the Bodhisattva Bhikshu Vajra-qi, together with the Mara (demon of obstruction) Chemo and eighty-four thousand Mara followers, went to the World Honored One, the Buddha Light Immaculate Light King. Having arrived at the Buddha』s place, they bowed their heads to his feet, joined their palms, and stood to one side. At that time, the Tathagata spoke to those Mara followers about the order of abiding by the precepts, and even the practice of the holy Dharma, speaking according to the Dharma. Thus, all the Mara followers did not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). Fervent King (name of a Bodhisattva)! What do you think? Is that Bodhisattva Bhikshu Vajra-qi a different person? Do not think so. Why? Your body is that Bodhisattva Bhikshu Vajra-qi, and the Bodhisattva Dharani (another Bodhisattva) is that Mara Chemo. Fervent King! This is the fervor of the Bodhisattva precepts. Once a Bodhisattva obtains this fervor of the precepts, inconceivable and supreme vows will also manifest, maturing the Bodhi mind of countless beings, destroying the Mara』s enmity, and quickly attaining the enlightenment of Anuttara-samyak-sambodhi. Fervent King! What is the Bodhisattva』s penetration fervor? And how is it called penetration fervor? Fervent King! It has five kinds. What are the five? First is the divine eye, second is the divine ear, third is knowing the minds of others, fourth is remembering past lives, and fifth is supernatural powers. Fervent King! What is the Bodhisattva』s divine eye penetration fervor? If one has the eye faculty, walls cannot obstruct it, nor can trees, forests, Mount Sumeru (mountain in Buddhist cosmology), or mountains in the world. His unobstructed eye can see the countless Buddha worlds in the ten directions as if they were one world, seeing forms as if they were empty space, with no obstruction between these worlds. He equally sees the Buddhas and World Honored Ones in those Buddha worlds, surrounded by the assembly of Shravakas, seeing all Buddhas, having faith and understanding in one Buddha, all Dharma realms, because of indestructible practice; if one sees one Buddha, all Buddhas are pure; seeing one

切佛，一佛清凈。如是，若以見佛清凈，自入清凈；彼若以是自入清凈，則一切法皆見清凈，自見清凈、法見清凈，二相不取。若彼世尊、諸聲聞見，見佛清凈，見諸聲聞則不異見；彼見聲聞即是見佛，彼見佛者即見聲聞。

「若彼無量無邊世界所有眾生，眾生所攝——若地獄身、若畜生身、若餓鬼身、若人、天身、若阿修羅、若欲界行，除無色界——彼一切見，若退、若生、若減、若增，如是眾生業報皆知。知見眾生及知業報，而實不生眾生之想，以知眾生皆無我故；雖知業報，無業報想，入一切法無業報故。

「彼人天眼見一切色，而於色相不取應知，以一切色皆無體故、一切色相知不實故、以一切色本際空故。

「彼人天眼以何因緣能如是見？以智力故能如是見。如彼所見亦如是見，隨自心欲一切不見；若心悕望見一切色，隨心即見，非有少色眼所不見。

「彼人則于無量百千諸眾生中能修禪定解脫三昧三摩跋提，而彼眾生眼所不見。何以故？如是菩薩以知真如法無我故。

「彼人悕望——若色界天微細之身、善妙之身、光明之身、不相似身——現於彼天示菩薩身，能令彼天見菩薩身，如是，菩薩見彼天身；若欲令天見菩薩身及自見身，即能令見；若欲令天自見其身不見菩薩，

【現代漢語翻譯】現代漢語譯本：佛陀是清凈的，每一位佛都是清凈的。如果因為見到佛的清凈而自己也進入清凈，那麼，如果他因為這樣而自己進入清凈，就會看到一切法都是清凈的，自己所見是清凈的，法所見也是清凈的，不執著于這兩種對立的相。如果那些世尊和聲聞弟子看到佛是清凈的，那麼他們看到其他聲聞弟子時，所見也應該沒有不同；他們看到聲聞弟子就如同看到佛，他們看到佛就如同看到聲聞弟子。如果那些無量無邊的世界中的所有眾生，包括地獄眾生、畜生眾生、餓鬼眾生、人類、天人、阿修羅（非天，一種神道眾生）以及欲界眾生，除了無色界眾生之外，他們所見的一切，無論是退步、出生、減少還是增加，這些眾生的業報他都知道。他知道眾生和他們的業報，但實際上不會產生眾生的概念，因為他知道眾生都是無我的；雖然知道業報，但不會執著于業報的概念，因為他已經進入了一切法中沒有業報的狀態。這個人天眼能看到一切色，但不會執著於色的表象，因為一切色都沒有實體，一切色的表象都是不真實的，一切色的本源都是空性的。這個人天眼為什麼能這樣看呢？因為他有智慧的力量才能這樣看。他所看到的也正是他所理解的，他可以隨自己的心意選擇看不見一切；如果他希望看到一切色，那麼他就能隨心所欲地看到，沒有哪一種色是他的眼睛看不到的。這個人能在無量百千的眾生中修習禪定、解脫、三昧（專注的狀態）、三摩跋提（等持，一種禪定狀態），而那些眾生卻看不到他。為什麼呢？因為這位菩薩知道真如（事物的真實本性）和法無我（一切法沒有獨立的自我）。這個人希望——如果無色界天（沒有物質形態的天界）有微細的身體、美好的身體、光明的身體、不相似的身體——他可以向那些天人展示菩薩的身體，能讓那些天人看到菩薩的身體，同樣，菩薩也能看到那些天人的身體；如果他想讓天人看到菩薩的身體和他們自己的身體，他就能讓他們看到；如果他想讓天人只看到他們自己的身體而看不到菩薩，他也能做到。

【English Translation】 English version: The Buddha is pure, and each Buddha is pure. If, by seeing the purity of the Buddha, one enters into purity oneself, then if one enters into purity in this way, one will see that all dharmas (teachings, phenomena) are pure, one's own seeing is pure, and the seeing of dharmas is pure, without clinging to these two opposing aspects. If those World Honored Ones and Shravakas (disciples who hear the teachings) see the Buddha as pure, then when they see other Shravakas, their seeing should not be different; they see Shravakas as seeing the Buddha, and they see the Buddha as seeing Shravakas. If all sentient beings in those immeasurable and boundless worlds, including beings in hell, beings in the animal realm, beings in the hungry ghost realm, humans, devas (gods), asuras (demigods), and beings in the desire realm, except for those in the formless realm, all that they see, whether it is decline, birth, decrease, or increase, he knows the karmic retribution of these beings. He knows sentient beings and their karmic retributions, but he does not actually generate the concept of sentient beings, because he knows that all sentient beings are without self; although he knows karmic retribution, he does not cling to the concept of karmic retribution, because he has entered into the state where there is no karmic retribution in all dharmas. This person's heavenly eye can see all forms, but he does not cling to the appearance of forms, because all forms have no substance, the appearance of all forms is unreal, and the origin of all forms is emptiness. Why can this person's heavenly eye see in this way? Because he has the power of wisdom to see in this way. What he sees is also what he understands, and he can choose not to see everything according to his own will; if he wishes to see all forms, then he can see them at will, and there is no form that his eyes cannot see. This person can cultivate dhyana (meditation), liberation, samadhi (concentration), and samapatti (a state of meditative absorption) among countless hundreds of thousands of sentient beings, but those sentient beings cannot see him. Why? Because this Bodhisattva knows the suchness (the true nature of things) and the non-self of dharmas (all phenomena have no independent self). This person wishes—if the formless realm devas (gods of the formless realm) have subtle bodies, beautiful bodies, luminous bodies, dissimilar bodies—he can show the Bodhisattva's body to those devas, enabling those devas to see the Bodhisattva's body, and likewise, the Bodhisattva can see the bodies of those devas; if he wants the devas to see the Bodhisattva's body and their own bodies, he can enable them to see; if he wants the devas to see only their own bodies and not the Bodhisattva, he can also do that.

彼即自見、不見菩薩；若欲令天見菩薩身、不見自身，即見菩薩、不見自身。奮迅王！菩薩成就如是天眼。

「奮迅王！何者菩薩天耳通奮迅？彼菩薩成就天耳，乃至無量無邊世界所有諸聲——天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽、人非人聲——如是等聲一切皆聞。雖聞彼聲，不取自相及眾生相，不取聲相而知一切音聲之相；雖聞音聲，于聲聲處信解不實，前聲、后聲皆悉無聲。如是通達，彼聲無處，無處信解，耳根識界則無障礙。

「聞彼聲已，知彼聲義。何者聲義？謂一切聲不可分別、不可說者，則是聲義。寂靜義者，一切聲義。彼菩薩者順行此義，聞一切聲不生依止，以一切法悉不生故。

「若於十方無數世界，於今現在現命現住諸佛、世尊，彼一切佛有所說法，而彼菩薩天耳悉聞，無障、無礙。不取聲處而聞一切說法音聲，聞已受持，無所忘失。云何不忘？若彼菩薩得一句者，可得有忘；以彼菩薩不得一句，是故無忘。

「彼菩薩聞有漏法、聞無漏法，若聞常法、聞無常法，聞世間法、出世間法，善、不善法，增法、減法，若聲聞法、若緣覺法、若大乘法，彼一切法一體、一味。如是順行，謂聞法已得離欲味，聞一切法、一切境界不取、不著

【現代漢語翻譯】現代漢語譯本他能看見自己，也能看不見菩薩；如果他想讓天人看見菩薩的身形，而看不見他自己，那麼他就能看見菩薩，而看不見自己。奮迅王（菩薩名）！菩薩成就了這樣的天眼。「奮迅王！什麼是菩薩的天耳通奮迅？這位菩薩成就了天耳，乃至能聽到無量無邊世界中所有的聲音——天人的聲音、龍的聲音、夜叉（一種鬼神）的聲音、乾闥婆（一種天神）的聲音、阿修羅（一種好戰的神）的聲音、迦樓羅（一種大鳥）的聲音、緊那羅（一種天神）的聲音、摩睺羅伽（一種大蟒神）的聲音、人和非人的聲音——所有這些聲音他都能聽到。雖然聽到了這些聲音，但他不執著于聲音的自性以及眾生的表象，不執著于聲音的表象，卻能瞭解一切聲音的本質；雖然聽到了聲音，但他明白聲音的本質是虛幻不實的，前一個聲音和后一個聲音都歸於無聲。像這樣通達，聲音無處可尋，明白聲音無處可尋，那麼耳根的識界就沒有障礙。「聽到了這些聲音之後，他能理解這些聲音的含義。什麼是聲音的含義？就是說一切聲音都不可分別、不可言說，這就是聲音的含義。寂靜的含義，就是一切聲音的含義。這位菩薩順應這個含義而行，聽到一切聲音都不產生執著，因為一切法本來就不生起。「如果在十方無數世界中，現在有佛陀、世尊在世，他們所說的一切法，這位菩薩都能用天耳聽到，沒有障礙，沒有阻礙。他不執著于聲音的來源，卻能聽到一切說法之聲，聽后能領受並記住，不會遺忘。為什麼不會遺忘呢？如果這位菩薩得到一句法，或許還可能遺忘；但因為這位菩薩沒有得到任何一句法，所以不會遺忘。「這位菩薩聽到有漏法、聽到無漏法，聽到常法、聽到無常法，聽到世間法、出世間法，善法、不善法，增法、減法，聽到聲聞法、緣覺法、大乘法，他明白所有這些法都是一體、一味的。像這樣順應而行，就是說聽聞佛法后能得到離欲的滋味，聽聞一切法、一切境界都不執著、不貪戀。

【English Translation】 English version He can see himself and not see the Bodhisattva; if he wishes to let the gods see the Bodhisattva's form and not see himself, then he can see the Bodhisattva and not see himself. Valiant King (a Bodhisattva's name)! A Bodhisattva achieves such divine eyes. 「Valiant King! What is the Bodhisattva's swiftness of divine hearing? This Bodhisattva achieves divine hearing, and can hear all sounds in countless worlds—the sounds of gods, dragons, yakshas (a type of spirit), gandharvas (a type of celestial being), asuras (a type of warring deity), garudas (a type of large bird), kinnaras (a type of celestial being), mahoragas (a type of great serpent deity), and the sounds of humans and non-humans—all these sounds he can hear. Although he hears these sounds, he does not cling to the self-nature of the sounds or the appearances of beings, he does not cling to the appearance of sounds, yet he understands the essence of all sounds; although he hears sounds, he understands that the nature of sounds is illusory and unreal, that the previous sound and the subsequent sound both return to silence. Having understood in this way, sounds are nowhere to be found, understanding that sounds are nowhere to be found, then the realm of consciousness of the ear faculty has no obstruction. 「Having heard these sounds, he understands the meaning of these sounds. What is the meaning of sounds? It means that all sounds are indivisible and inexpressible, this is the meaning of sounds. The meaning of stillness is the meaning of all sounds. This Bodhisattva acts in accordance with this meaning, hearing all sounds without generating attachment, because all dharmas are originally unarisen. 「If in the countless worlds of the ten directions, there are Buddhas and World Honored Ones living in the present, and they are teaching the Dharma, this Bodhisattva can hear all of it with his divine ear, without obstruction or hindrance. He does not cling to the source of sounds, yet he can hear all the sounds of the Dharma being taught, and after hearing, he can receive and remember it, without forgetting. Why does he not forget? If this Bodhisattva were to obtain even one phrase of Dharma, perhaps he might forget; but because this Bodhisattva does not obtain any phrase of Dharma, therefore he does not forget. 「This Bodhisattva hears the defiled dharmas, hears the undefiled dharmas, hears the permanent dharmas, hears the impermanent dharmas, hears the worldly dharmas, hears the transcendental dharmas, the wholesome dharmas, the unwholesome dharmas, the increasing dharmas, the decreasing dharmas, hears the dharmas of the Shravakas, the Pratyekabuddhas, and the Mahayana, he understands that all these dharmas are one body, one flavor. Acting in accordance with this, it means that after hearing the Dharma, one can obtain the taste of detachment, hearing all dharmas and all realms without clinging or attachment.

。

「又復聞法，一切相中不住、不著，一切法中隨順而行，于非法中不隨順行。何者為法？何者非法？法名離欲、法名無相、法名無為、法名無處，不可譬喻，無塵、無得，不生、不出，此名為法；若如是法憶念分別、心想觀察、戲論取捨，此名非法。

「奮迅王！彼菩薩唯取于義而不取語，不為取語聽法、聞法，為取義故是以聽法。云何取義？若見空義不取不著、若無相義不取不著、若無愿義不取不著，是名取義。彼若取義而聽於法、于所取義不生分別、于不分別亦不分別，如是，菩薩于諸佛所如是聽法。

「又，奮迅王！彼菩薩隨順了義修多羅義，不隨不了修多羅義。彼了義者，其義云何？以彼一切修多羅義皆是了義修多羅義、皆隨順說無異義故、一切了義修多羅義不可說故，如是，了義修多羅義彼隨順行；若於了義修多羅義不隨順者則非了義。以何因緣非了義耶？若不了義修多羅義，于彼了義修多羅義不相隨順，與彼了義則不相應。以何因緣而不相應？不隨順故，離彼法行。所隨順者謂聲隨順，如是，了義修多羅者非聲隨順。何以故？以彼了義不可說故，彼無處著。如是，菩薩善知一切不了義法皆如了義。

「奮迅王！此義如是隨順了義修多羅義，如是隨順一切了義修多羅義。

【現代漢語翻譯】現代漢語譯本『此外，（菩薩）聽聞佛法時，對於一切現象都不執著、不依戀，在一切佛法中順應修行，對於非佛法不順應修行。什麼是佛法？什麼是非佛法？佛法名為離欲（脫離慾望），佛法名為無相（沒有具體形象），佛法名為無為（不造作），佛法名為無處（沒有固定處所），不可比喻，沒有塵垢，沒有所得，不生不滅，這稱為佛法；如果對於這樣的佛法進行憶念分別、用心思量觀察、戲論取捨，這就稱為非佛法。『奮迅王（菩薩名）！那些菩薩只取佛法的意義而不執著于言語，不爲了執著言語而聽法、聞法，是爲了理解佛法的意義才聽法。如何理解佛法的意義呢？如果見到空性的意義不執著不依戀，如果見到無相的意義不執著不依戀，如果見到無愿的意義不執著不依戀，這稱為理解佛法的意義。他們如果爲了理解意義而聽聞佛法，對於所理解的意義不產生分別，對於不分別也不再分別，這樣，菩薩在諸佛那裡這樣聽聞佛法。『此外，奮迅王！那些菩薩順應了義（究竟真實）的修多羅（佛經）的意義，不順應不了義（非究竟真實）的修多羅的意義。那些了義的意義是什麼呢？因為一切修多羅的意義都是了義修多羅的意義，都順應著說沒有不同的意義，一切了義修多羅的意義都不可言說，這樣，了義修多羅的意義他們順應修行；如果對於了義修多羅的意義不順應，那就不是了義。因為什麼原因不是了義呢？如果不了義修多羅的意義，對於那些了義修多羅的意義不相順應，與那些了義就不相應。因為什麼原因不相應呢？因為不順應，遠離了佛法的修行。所順應的是指語言的順應，這樣，了義修多羅不是語言的順應。為什麼呢？因為那些了義不可言說，它們沒有可以執著的地方。這樣，菩薩善於瞭解一切不了義的法都如同了義。『奮迅王！這個意義是這樣順應了義修多羅的意義，是這樣順應了一切了義修多羅的意義。』

【English Translation】 English version 'Furthermore, when (a Bodhisattva) hears the Dharma, they do not dwell on or cling to any phenomena, they practice in accordance with all Dharmas, and do not practice in accordance with non-Dharmas. What is Dharma? What is non-Dharma? Dharma is called detachment (from desires), Dharma is called no-form (without concrete image), Dharma is called non-action (not contrived), Dharma is called no-place (without a fixed location), it cannot be compared, it has no defilement, nothing is gained, it is neither born nor does it cease, this is called Dharma; if one remembers and distinguishes such Dharma, contemplates with the mind, and engages in frivolous discussions and attachments, this is called non-Dharma.' 'O, Fervent King (Bodhisattva's name)! Those Bodhisattvas only grasp the meaning of the Dharma and do not cling to words, they do not listen to or hear the Dharma for the sake of clinging to words, they listen to the Dharma in order to understand its meaning. How does one grasp the meaning of the Dharma? If one sees the meaning of emptiness without clinging or attachment, if one sees the meaning of no-form without clinging or attachment, if one sees the meaning of no-wish without clinging or attachment, this is called grasping the meaning of the Dharma. If they listen to the Dharma in order to understand its meaning, they do not generate distinctions about the meaning they have understood, and they do not even distinguish about not distinguishing, in this way, Bodhisattvas hear the Dharma from all the Buddhas.' 'Furthermore, O Fervent King! Those Bodhisattvas follow the meaning of the Sutras (Buddhist scriptures) that are definitive (ultimate truth), and do not follow the meaning of the Sutras that are not definitive (not ultimate truth). What is the meaning of those that are definitive? Because the meaning of all Sutras is the meaning of definitive Sutras, they all accord with the teaching that there is no different meaning, and the meaning of all definitive Sutras cannot be spoken, in this way, they practice in accordance with the meaning of definitive Sutras; if one does not accord with the meaning of definitive Sutras, then it is not definitive. For what reason is it not definitive? If one does not understand the meaning of non-definitive Sutras, one does not accord with the meaning of those definitive Sutras, and one does not correspond with those definitive meanings. For what reason does one not correspond? Because one does not accord, one is separated from the practice of the Dharma. What is accorded refers to the accord with words, in this way, definitive Sutras are not an accord with words. Why is that? Because those definitive meanings cannot be spoken, they have no place to cling to. In this way, Bodhisattvas are skilled in understanding that all non-definitive Dharmas are like definitive ones.' 'O Fervent King! This meaning is thus in accordance with the meaning of definitive Sutras, it is thus in accordance with the meaning of all definitive Sutras.'

「又，奮迅王！彼菩薩從佛、世尊聽聞法已，唯取于智而不取識。何以故？以識知故、以如幻故、不可取故、無自體故、以無色故、不可見故、無障礙故，若如是知則是智知。是故，菩薩唯取于智而不取識，識為他知。如是知識，于識、于智皆不貪著，以識真如說智真如。

「奮迅王！若菩薩唯取于智不取識者，不為眾生說于識法，此天耳通奮迅得已得此智界。

「又，奮迅王！彼菩薩富伽羅語相應法說，唯取於法而不取人。何以故？奮迅王！若實有人，眾生畢竟於佛法中不可清凈、不可解脫。奮迅王！若如是者，一切諸法畢竟無人。佛依世間是故說人，而實諸法一切無人。如是，菩薩唯取於法而不取人。

「奮迅王！法名法界，此法界者名不生界。奮迅王！不生界者名不出界。

「奮迅王！所言名者，以不可說是故名名。何以故？依彼彼名知彼彼法，彼彼法中名不可得。若不可得，隨人情故強說言語，一切言語皆隨俗說。若我知語，彼是佛語；若起意相，非是佛語。佛語無意，以無語故，名為佛語。若入佛語，彼入非語；若入非語，彼入佛語。若欲入語，應入佛語；欲入佛語，取說人語、取說法語；若如是取，不入佛語。何處不二亦無不二？彼是佛語。何處有聲及以無聲？彼非佛語。

【現代漢語翻譯】現代漢語譯本『又，奮迅王（菩薩名）！那些菩薩從佛、世尊那裡聽聞佛法后，只取智慧而不取分別意識。為什麼呢？因為分別意識是認知的作用，如同幻象一般，不可執取，沒有自體，沒有顏色，不可見，沒有障礙。如果這樣理解，那就是智慧的認知。因此，菩薩只取智慧而不取分別意識，分別意識是為他人所知的。像這樣的認知，對於分別意識和智慧都不貪執，以分別意識的真如來說明智慧的真如。『奮迅王！如果菩薩只取智慧而不取分別意識，就不會為眾生宣說關於分別意識的法。這位天耳通的奮迅菩薩已經獲得了這種智慧的境界。『又，奮迅王！那些菩薩在宣說與補特伽羅（人）相應的法時，只取法而不取人。為什麼呢？奮迅王！如果真的存在一個實有的人，眾生就終究無法在佛法中得到清凈和解脫。奮迅王！如果這樣的話，一切諸法就終究沒有人。佛陀是依據世俗的說法才說有人的，而實際上一切諸法中都沒有人。像這樣，菩薩只取法而不取人。『奮迅王！法被稱為法界，這個法界被稱為不生界。奮迅王！不生界被稱為不出界。『奮迅王！所謂『名』，是因為不可說所以才稱為『名』。為什麼呢？因為依據不同的名稱才能瞭解不同的法，而在不同的法中，名稱是不可得的。如果不可得，就只能隨順人們的情感而勉強使用語言，一切語言都是隨順世俗的說法。如果我理解了語言，那就是佛語；如果產生了意念的相，那就不是佛語。佛語沒有意念，因為沒有語言，所以才稱為佛語。如果進入佛語，那就是進入非語；如果進入非語，那就是進入佛語。如果想要進入語言，就應該進入佛語；如果想要進入佛語，就不要執取人們所說的語言，不要執取所說的法。如果這樣執取，就不能進入佛語。哪裡沒有二元對立，也沒有不二元對立？那裡就是佛語。哪裡有聲音和沒有聲音？那裡就不是佛語。

【English Translation】 English version 『Furthermore, O Fenshun Wang (a Bodhisattva's name)! Those Bodhisattvas, having heard the Dharma from the Buddha, the World Honored One, only take wisdom and do not take consciousness. Why is that? Because consciousness is a function of knowing, like an illusion, not to be grasped, without self-nature, without color, invisible, without obstruction. If one knows in this way, that is knowing with wisdom. Therefore, Bodhisattvas only take wisdom and do not take consciousness, consciousness is known by others. Such knowledge does not cling to either consciousness or wisdom, using the suchness of consciousness to explain the suchness of wisdom.』『Fenshun Wang! If a Bodhisattva only takes wisdom and does not take consciousness, they will not speak about the Dharma of consciousness to sentient beings. This Fenshun Bodhisattva with divine hearing has already attained this realm of wisdom.』『Furthermore, O Fenshun Wang! Those Bodhisattvas, when speaking about the Dharma corresponding to a Pudgala (person), only take the Dharma and do not take the person. Why is that? Fenshun Wang! If there truly exists a real person, sentient beings will ultimately not be able to be purified or liberated in the Buddha Dharma. Fenshun Wang! If that is the case, then ultimately there is no person in all Dharmas. The Buddha speaks of a person based on worldly conventions, but in reality, there is no person in all Dharmas. In this way, Bodhisattvas only take the Dharma and do not take the person.』『Fenshun Wang! Dharma is called the Dharma Realm, and this Dharma Realm is called the Unborn Realm. Fenshun Wang! The Unborn Realm is called the Non-Arising Realm.』『Fenshun Wang! What is called 『name』 is called 『name』 because it is unspeakable. Why is that? Because one knows different Dharmas based on different names, and in different Dharmas, names are unattainable. If it is unattainable, one can only use language reluctantly according to people's feelings, and all language follows worldly conventions. If I understand language, that is the Buddha's language; if an idea arises, that is not the Buddha's language. The Buddha's language has no idea, because there is no language, it is called the Buddha's language. If one enters the Buddha's language, one enters non-language; if one enters non-language, one enters the Buddha's language. If one wants to enter language, one should enter the Buddha's language; if one wants to enter the Buddha's language, one should not grasp the language spoken by people, nor grasp the Dharma that is spoken. If one grasps in this way, one cannot enter the Buddha's language. Where there is no duality and no non-duality, that is the Buddha's language. Where there is sound and no sound, that is not the Buddha's language.』

若不可說、非不可說，彼是佛語。

「如是，奮迅王！若菩薩入佛語者，彼則名為得天耳通，一切音聲隨順證法得佛菩提。

「奮迅王！此是菩薩第二通智所謂天耳。

「又，奮迅王！菩薩復得他心通智，於他眾生、他富伽羅，知心、知思。彼人如是入大眾中而為說法，初如是觀眾會之心：『何者眾生有何深心？何所修行？何因何相？』既觀察已，如應說法，自心凈故能入一切眾會凈心。

「奮迅王！譬如鏡輪以清凈故現如是色，若青、黃等。若形、若相，彼相似見不增、不減，鏡輪凈故；而彼鏡輪無所分別而示眾像。

「奮迅王！菩薩如是，自心清凈白法界輪如是相似，眾生心行、種種異生，彼一切知，而彼菩薩心亦不壞。彼眾會中若人慾行，知彼人心、知離欲心。何以故？以心本性無慾染故。彼眾會中有瞋、癡行，知彼人心、知離癡心。何以故？以心本性無瞋、癡故。

「若復有人信聲聞乘，彼人心行，菩薩能知法界不下；若復有人信緣覺乘，彼人心行，菩薩能知法界不減；彼眾會中若復有人心行大乘，彼人心行，菩薩能知法界不增。

「知彼眾生心行界已而為說法，然不分別心之本性，如應說法令住諸乘，於一切界不破壞中，一切眾生若干種行皆悉遍知。彼菩薩心

【現代漢語翻譯】現代漢語譯本：如果說它不可說，又並非不可說，這就是佛的語言。『是的，奮迅王！如果菩薩能夠領悟佛的語言，他就被稱為獲得了天耳通（能聽到一切聲音的神通），一切聲音都順應證悟佛法的道路，最終獲得佛的菩提（覺悟）。』『奮迅王！這就是菩薩的第二種神通智慧，也就是所謂的天耳通。』『還有，奮迅王！菩薩還能獲得他心通智（能知他人心意的神通），能夠了解其他眾生、其他補特伽羅（人）的心念和想法。當菩薩進入大眾之中說法時，首先會觀察聽眾的心：『哪些眾生有什麼樣的深層想法？他們修持什麼法門？有什麼樣的因緣和表現？』觀察之後，菩薩會根據他們的情況說法，因為自己的心清凈，所以能夠進入所有聽眾清凈的心中。『奮迅王！譬如一面鏡子，因為清凈，所以能夠顯現各種顏色，比如青色、黃色等等。無論是形狀還是影像，鏡子所反映的都與實物相似，既不增加也不減少，這是因為鏡子本身清凈的緣故；而鏡子本身並沒有分別心，只是如實地反映一切影像。』『奮迅王！菩薩也是如此，因為自己的心清凈，就像白色的法界輪一樣，能夠如實地反映眾生的心行、各種不同的生命狀態，菩薩能夠了解這一切，而菩薩的心本身卻不會被這些所影響。在聽眾中，如果有人想要修行，菩薩能夠知道他想要修行，也知道他想要遠離慾望。為什麼呢？因為心的本性是沒有慾望染污的。如果聽眾中有嗔恨、愚癡的行為，菩薩能夠知道他們的心，也知道他們想要遠離愚癡。為什麼呢？因為心的本性是沒有嗔恨和愚癡的。』『如果有人信奉聲聞乘（小乘佛教），菩薩能夠知道他們的心行，但不會因此降低對法界的理解；如果有人信奉緣覺乘（中乘佛教），菩薩能夠知道他們的心行，但不會因此減少對法界的理解；如果聽眾中有人信奉大乘佛教，菩薩能夠知道他們的心行，但不會因此增加對法界的理解。』『菩薩在瞭解眾生的心行之後，會為他們說法，但不會分別心的本性，而是根據他們的情況說法，讓他們安住于各自的乘（修行道路）中，在不破壞一切法界的情況下，能夠遍知一切眾生的各種行為。菩薩的心』

【English Translation】 English version: If it is said to be unspeakable, and yet not unspeakable, that is the language of the Buddha. 'Thus it is, Fenshun Wang! If a Bodhisattva enters the Buddha's language, he is then called to have attained the divine ear, all sounds follow the path of Dharma realization and attain Buddha's Bodhi (enlightenment).' 'Fenshun Wang! This is the second wisdom of the Bodhisattva, which is called the divine ear.' 'Furthermore, Fenshun Wang! The Bodhisattva also attains the wisdom of knowing others' minds, understanding the thoughts and intentions of other beings and other pudgalas (persons). When he enters the assembly to preach, he first observes the minds of the audience: 'What deep thoughts do these beings have? What practices are they engaged in? What are their causes and appearances?' After observing, he preaches accordingly. Because his own mind is pure, he can enter the pure minds of all the audience.' 'Fenshun Wang! It is like a mirror, which, because it is clear, can reflect various colors, such as blue, yellow, and so on. Whether it is shape or image, what the mirror reflects is similar to the real object, neither increasing nor decreasing, because the mirror itself is pure; and the mirror itself has no discriminating mind, it simply reflects all images as they are.' 'Fenshun Wang! The Bodhisattva is also like this. Because his own mind is pure, like a white Dharma realm wheel, he can accurately reflect the minds and actions of beings, and various different states of life. The Bodhisattva can understand all of this, but the Bodhisattva's mind itself is not affected by these. Among the audience, if someone wants to practice, the Bodhisattva can know that he wants to practice, and also knows that he wants to be free from desires. Why? Because the nature of the mind is free from the defilement of desires. If there are hatred and ignorance in the audience, the Bodhisattva can know their minds, and also know that they want to be free from ignorance. Why? Because the nature of the mind is free from hatred and ignorance.' 'If someone believes in the Sravaka Vehicle (Hinayana Buddhism), the Bodhisattva can know their minds and actions, but will not lower his understanding of the Dharma realm; if someone believes in the Pratyekabuddha Vehicle (Middle Vehicle Buddhism), the Bodhisattva can know their minds and actions, but will not reduce his understanding of the Dharma realm; if someone in the audience believes in the Mahayana Buddhism, the Bodhisattva can know their minds and actions, but will not increase his understanding of the Dharma realm.' 'After understanding the minds and actions of beings, the Bodhisattva will preach to them, but will not discriminate the nature of the mind. Instead, he will preach according to their circumstances, allowing them to abide in their respective vehicles (paths of practice). Without destroying any Dharma realm, he can know all the various actions of all beings. The Bodhisattva's mind'

自心觀察：『非心相續，亦非斷滅。』然彼菩薩以相續心而能遍知一切眾生心亦如是，若界心界如知彼界；法界亦爾，不一、不二。

「如是，奮迅王！菩薩得是他心通智，以得通故則名通人，一切天人之所識知。

「又，奮迅王！菩薩復得宿命通智，以三昧根能知過去恒河沙劫自他宿命，憶念不忘，如是知已然後說法。如是憶念：『我于某處如是名字、曾如是生、如是命量、如是受樂、如是受苦。』

「自心能知他眾生心、知此眾生前因善根、知此眾生善根因力、知此眾生善根緣力、知此眾生聲聞乘因、知此眾生緣覺乘因、知此眾生有大乘因，知彼眾生前因緣已，然後乃為如是眾生如應說法。

「彼菩薩自知宿命，知宿命已，后復能知本修具足；自知過去于幾佛所種諸善根，若彼善根，前已愿取阿耨多羅三藐三菩提。如是憶念諸善根已，復更發願。彼菩薩念本宿命，而於過去一切諸法，心不分別，不著、不取，於前後行心不分別、於後前行心不分別、於一切法不分別處，若去、若來。

「菩薩憶念過去世已，然於過去不取、不著；雖知未來，然于未來亦不取、著。知一切法無前、無後、亦無中間，故不分別、不取、不著。

「彼菩薩如是憶念眾生宿命，前、后色離，菩薩能知

【現代漢語翻譯】現代漢語譯本：自心觀察：『心識的流動既不是持續不斷的，也不是完全斷滅的。』然而，菩薩以相續的心能夠遍知一切眾生的心也像這樣。如果瞭解一個界的心，就如同瞭解那個界；法界也是如此，不一也不二。『如是，奮迅王（菩薩名）！菩薩獲得他心通的智慧，因為獲得這種神通，所以被稱為通人，為一切天人所認識和知曉。『又，奮迅王！菩薩還獲得宿命通的智慧，憑藉三昧的根基，能夠知道過去恒河沙數劫以來自己和他人的宿命，記憶不忘。這樣知道之後，然後才說法。如此憶念：『我曾在某處，名字是這樣，曾這樣出生，壽命是這樣，曾這樣享受快樂，曾這樣遭受痛苦。』『自己能夠知道其他眾生的心，知道這個眾生過去世的善根，知道這個眾生的善根因力，知道這個眾生的善根緣力，知道這個眾生有聲聞乘的因，知道這個眾生有緣覺乘的因，知道這個眾生有大乘的因。知道那些眾生過去世的因緣之後，然後才為這些眾生如其所應地說法。『那位菩薩自己知道宿命，知道宿命之後，又能知道自己過去所修的功德圓滿；自己知道過去在多少佛那裡種下各種善根，如果那些善根，之前已經發愿要成就阿耨多羅三藐三菩提（無上正等正覺）。這樣憶念各種善根之後，再次發願。那位菩薩憶念本來的宿命，對於過去的一切諸法，心中不分別，不執著，不取捨。對於前後相續的行，心中不分別；對於后前相續的行，心中不分別；對於一切法不分別之處，無論是去還是來，都不分別。『菩薩憶念過去世之後，然而對於過去不執取，不執著；雖然知道未來，然而對於未來也不執取，不執著。知道一切法無前、無後、也無中間，所以不分別，不執取，不執著。『那位菩薩這樣憶念眾生的宿命，前後的色相都已分離，菩薩能夠知道。』

【English Translation】 English version: Observing one's own mind: 'The flow of consciousness is neither continuous nor completely cut off.' However, a Bodhisattva, with a continuous mind, can universally know the minds of all sentient beings are like this. If one understands the mind of one realm, it is like understanding that realm; the Dharma realm is also like this, neither one nor two. 'Thus, Fèn Xùn Wáng (Name of a Bodhisattva)! A Bodhisattva obtains the wisdom of knowing others' minds. Because of obtaining this power, they are called a 'person of power,' known and recognized by all gods and humans. 'Moreover, Fèn Xùn Wáng! A Bodhisattva also obtains the wisdom of knowing past lives. Through the roots of Samadhi, they can know their own and others' past lives for countless kalpas like the sands of the Ganges, remembering them without forgetting. Having known this, they then teach the Dharma. They remember thus: 'In such a place, my name was such, I was born in such a way, my lifespan was such, I experienced such happiness, and I experienced such suffering.' 'One can know the minds of other sentient beings, know the past good roots of these beings, know the causal power of these beings' good roots, know the conditional power of these beings' good roots, know that these beings have the cause for the Sravaka vehicle, know that these beings have the cause for the Pratyekabuddha vehicle, and know that these beings have the cause for the Mahayana vehicle. Having known the past causes and conditions of those beings, they then teach the Dharma to these beings as appropriate. 'That Bodhisattva knows their own past lives. Having known their past lives, they can also know the perfection of their past cultivation; they know how many Buddhas they have planted various good roots with in the past. If those good roots, they have previously vowed to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Having remembered these good roots, they make further vows. That Bodhisattva remembers their original past lives, and regarding all past dharmas, their mind does not discriminate, does not cling, and does not grasp. Regarding the continuity of actions before and after, their mind does not discriminate; regarding the continuity of actions after and before, their mind does not discriminate; regarding the place where all dharmas are not discriminated, whether going or coming, they do not discriminate. 'After a Bodhisattva remembers past lives, they do not grasp or cling to the past; although they know the future, they do not grasp or cling to the future either. Knowing that all dharmas have no beginning, no end, and no middle, they do not discriminate, grasp, or cling. 'That Bodhisattva thus remembers the past lives of sentient beings, the forms of before and after are separated, and the Bodhisattva is able to know.'

；如是前後受、想、行、識一切皆離，菩薩能知；乃至五陰前、后、中間一切諸法空無自體，菩薩能知。

「奮迅王！彼菩薩憶宿命已，過去所修一切善根皆悉增長，過去所作一切業行皆悉盡滅。何以故？業不朽故，是故能知。

「菩薩如是成就彼知，於一切行信解如夢，譬如夢中見生、見死、見苦、見樂；菩薩信解一切諸行亦復如是。既信解已，于彼生死不受苦惱，復于眾生而生悲心，知一切法不起生相。

「又，彼菩薩有如是心：『我於過去世間生死多千劫行知皆無實，不貪、不著；亦如是知一切眾生世間生死虛妄不實，不貪、不著。若其不實，彼不實處大大不生、大大不實。』

「奮迅王！彼菩薩憶宿命已，實見諸行皆悉無常。何以故？彼菩薩憶念過去轉輪王樂，乃是無常敗壞之法；憶念過去帝釋王樂，彼是無常敗壞之法；憶念過去梵天王樂，彼是無常敗壞之法。

「思惟憶念諸佛、世尊世界莊嚴、聲聞之人功德莊嚴、菩薩之人功德莊嚴；又復憶念彼佛、世尊色身具足，如來轉法輪具足。彼憶念已，則不貪著，一切有為、一切所攝皆悉放舍。何以故？彼菩薩有如是心：『若彼如是佛世界勝、佛色身勝，彼亦無常，是盡滅法；我之所攝亦復如是，皆悉無常。』復作是念：『諸行如

【現代漢語翻譯】現代漢語譯本：像這樣，對於前後的受（感受）、想（概念）、行（意志）、識（意識）這五蘊，菩薩都能了知它們都是分離的；乃至五蘊在過去、現在、未來的一切諸法，都是空無自性的，菩薩都能了知。『奮迅王！』那位菩薩回憶起宿命之後，過去所修的一切善根都會增長，過去所做的一切業行都會完全消滅。為什麼呢？因為業不會朽壞，所以能夠知道。菩薩像這樣成就了這種智慧，對於一切行為都信解如夢，譬如在夢中見到生、見到死、見到苦、見到樂；菩薩信解一切諸行也是如此。既然信解了，對於生死就不會感到苦惱，反而對眾生生起悲憫之心，知道一切法都沒有生起的現象。而且，那位菩薩有這樣的想法：『我在過去世間經歷生死輪迴無數劫，知道這一切都是虛幻不實的，不貪戀、不執著；也像這樣知道一切眾生在世間的生死輪迴都是虛妄不實的，不貪戀、不執著。如果它們是不真實的，那麼它們不真實的地方就大大地不生、大大地不實。』『奮迅王！』那位菩薩回憶起宿命之後，真實地看到一切行為都是無常的。為什麼呢？因為那位菩薩回憶起過去轉輪王的快樂，知道那是無常敗壞的；回憶起過去帝釋王的快樂，知道那是無常敗壞的；回憶起過去梵天王的快樂，知道那是無常敗壞的。思惟回憶諸佛、世尊的世界莊嚴、聲聞的功德莊嚴、菩薩的功德莊嚴；又回憶起那些佛、世尊的色身具足，如來轉法輪具足。回憶之後，就不再貪戀執著，一切有為法、一切所攝取的都全部放下。為什麼呢？因為那位菩薩有這樣的想法：『如果那些佛的世界殊勝、佛的色身殊勝，它們也是無常的，是會消滅的；我所擁有的也是如此，都是無常的。』又這樣想：『諸行如』

【English Translation】 English version: Thus, the Bodhisattva is able to know that the aggregates of sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), both before and after, are all separate; and that all dharmas of the five aggregates in the past, present, and future are empty of inherent existence. The Bodhisattva is able to know this. 'O, Fenshun Wang (King of Swift Progress)!』 After that Bodhisattva recalls past lives, all the good roots cultivated in the past will increase, and all the karmic actions done in the past will be completely extinguished. Why? Because karma does not decay, therefore it can be known. The Bodhisattva, having thus attained this knowledge, understands all actions as if they were dreams, just as in a dream one sees birth, death, suffering, and joy; the Bodhisattva understands all actions in the same way. Having understood this, one does not suffer from birth and death, but instead develops compassion for all beings, knowing that all dharmas do not have the characteristic of arising. Moreover, that Bodhisattva has this thought: 『In the past, I have gone through countless kalpas of birth and death in the world, knowing that all of this is unreal and not substantial, without greed or attachment; I also know that the birth and death of all beings in the world are unreal and not substantial, without greed or attachment. If they are unreal, then their unreal places are greatly unarisen and greatly insubstantial.』 'O, Fenshun Wang!' After that Bodhisattva recalls past lives, he truly sees that all actions are impermanent. Why? Because that Bodhisattva recalls the happiness of the past Chakravartin King (Universal Monarch), knowing that it is impermanent and subject to decay; recalls the happiness of the past Indra King (King of Gods), knowing that it is impermanent and subject to decay; recalls the happiness of the past Brahma King (King of the Brahma Heaven), knowing that it is impermanent and subject to decay. He contemplates and recalls the adornments of the worlds of the Buddhas and World Honored Ones, the adornments of the merits of the Sravakas (Hearers), and the adornments of the merits of the Bodhisattvas; and also recalls the complete physical forms of those Buddhas and World Honored Ones, and the complete turning of the Dharma wheel by the Tathagatas. Having recalled these, he no longer has greed or attachment, and he lets go of all conditioned dharmas and all that is grasped. Why? Because that Bodhisattva has this thought: 『If those Buddha worlds are superior, and the Buddha's physical forms are superior, they are also impermanent and subject to extinction; what I possess is also the same, all are impermanent.』 He also thinks: 『All actions are like』

是，一切無常，而諸眾生生於常想。』菩薩如是于眾生中起大悲心，於一切法皆悉舍離。

「如是，奮迅王！此是菩薩第四通智。彼菩薩成就此智，則知一切諸法無常，心正思惟攝取有生、成就眾生，雖攝有生而不貪著，菩薩離有而取諸有成熟眾生。

「又，奮迅王！何者菩薩神通奮迅？奮迅王！彼菩薩心自在故，得聖神足，謂欲、精進、寂靜、信解。

「彼菩薩現得神通是有為行，彼人悕望於一念間悉能遍到恒河沙等諸佛世界。到彼處已，彼處眾生見菩薩身，而菩薩身此處不動；彼處眾生見聞說法，然於此處說法不斷。

「奮迅王！此是菩薩神通奮迅，以此神通調御眾生。若彼眾生——或天、或人——生常想者示劫盡燒，彼見三千大千世界皆悉燒燃，而彼世界實無燒壞。若慢眾生，手中金剛示其夜叉、示金剛炎令大怖畏，彼憍慢者破壞慢心即時向禮。若有眾生信轉輪王，彼即為現輪王形服而為說法；若有眾生信帝釋王，彼即為現帝釋王色而為說法；若有眾生信于梵王，彼即為現梵王形色而為說法；若有眾生信于魔王，彼即為現魔王形色而為說法；若有眾生信如來者，彼即為現如來形色而為說法。若有眾生應見菩薩虛空中住加趺而坐身出光明，即住空中身放光明而為說法。

「若有眾

【現代漢語翻譯】現代漢語譯本：'是的，一切都是無常的，而眾生卻執著于常的觀念。'菩薩因此對眾生生起大悲心，對一切法都徹底放下。『奮迅王！這就是菩薩的第四種通智。菩薩成就這種智慧，就能了知一切諸法都是無常的，心中正確地思惟如何攝受有情眾生、成就眾生，雖然攝受有情眾生卻不貪執，菩薩遠離有為法而取用諸有，以此來成熟眾生。『還有，奮迅王！什麼是菩薩的神通奮迅呢？奮迅王！是菩薩因為心自在的緣故，得到了聖神足，也就是欲神足、精進神足、寂靜神足、信解神足。『菩薩現在所獲得的神通是有為的行法，他們希望在一念之間就能遍及恒河沙數那麼多的佛世界。到達那些世界后，那裡的眾生看到菩薩的身形，而菩薩的身形在這裡並沒有移動；那裡的眾生聽到菩薩說法，而菩薩在這裡的說法也沒有中斷。『奮迅王！這就是菩薩的神通奮迅，菩薩用這種神通來調伏眾生。如果那些眾生——無論是天人還是凡人——執著于常的觀念，菩薩就示現劫末火燒的景象，讓他們看到三千大千世界都被燒燬，而實際上那些世界並沒有被燒壞。如果遇到傲慢的眾生，菩薩就手中示現金剛，或者示現夜叉、金剛火焰，讓他們感到極度恐懼，那些傲慢的人就會立刻破除傲慢之心，立即頂禮。如果有的眾生信仰轉輪王（擁有統治世界的理想君主），菩薩就示現轉輪王的形象和服飾為他們說法；如果有的眾生信仰帝釋王（天界之主），菩薩就示現帝釋王的形象為他們說法；如果有的眾生信仰梵王（色界之主），菩薩就示現梵王的形象為他們說法；如果有的眾生信仰魔王（欲界之主），菩薩就示現魔王的形象為他們說法；如果有的眾生信仰如來（佛陀），菩薩就示現如來的形象為他們說法。如果有的眾生應該看到菩薩在虛空中結跏趺坐，身體放出光明，菩薩就住在空中，身體放出光明為他們說法。『如果有的眾

【English Translation】 English version: 'Yes, all things are impermanent, yet beings are attached to the idea of permanence.' Thus, Bodhisattvas arise great compassion for beings, and they completely relinquish all dharmas. 'O, Fervent King! This is the fourth transcendental wisdom of a Bodhisattva. When a Bodhisattva achieves this wisdom, they understand that all dharmas are impermanent, and they correctly contemplate how to gather and accomplish sentient beings. Although they gather sentient beings, they do not cling to them. Bodhisattvas detach from conditioned existence and utilize all forms of existence to mature sentient beings. 'Furthermore, O Fervent King! What is the swift power of a Bodhisattva's supernormal abilities? O Fervent King! It is because the Bodhisattva's mind is free that they attain the sacred supernormal powers, namely, the power of desire, the power of diligence, the power of tranquility, and the power of faith and understanding. 'The supernormal powers that Bodhisattvas currently possess are conditioned actions. They aspire to be able to reach all Buddha worlds, as numerous as the sands of the Ganges River, in a single moment. Having arrived at those places, the beings there see the Bodhisattva's form, while the Bodhisattva's form here does not move; the beings there hear the Bodhisattva's teachings, while the Bodhisattva's teachings here do not cease. 'O Fervent King! This is the swift power of a Bodhisattva's supernormal abilities, and with these powers, they tame sentient beings. If those beings—whether gods or humans—are attached to the idea of permanence, the Bodhisattva will show them the scene of the end of a kalpa with fire, making them see the three thousand great thousand worlds being burned, while in reality, those worlds are not destroyed. If they encounter arrogant beings, the Bodhisattva will show a vajra in their hand, or show a yaksha or vajra flames, causing them great fear. Those arrogant beings will immediately break their arrogance and bow down in reverence. If some beings believe in a Chakravartin King (an ideal ruler who possesses the world), the Bodhisattva will manifest the form and attire of a Chakravartin King to teach them; if some beings believe in Indra (the lord of the heavens), the Bodhisattva will manifest the form of Indra to teach them; if some beings believe in Brahma (the lord of the form realm), the Bodhisattva will manifest the form of Brahma to teach them; if some beings believe in Mara (the lord of the desire realm), the Bodhisattva will manifest the form of Mara to teach them; if some beings believe in the Tathagata (the Buddha), the Bodhisattva will manifest the form of the Tathagata to teach them. If some beings should see the Bodhisattva sitting in the lotus position in the sky, emitting light from their body, the Bodhisattva will stay in the sky, emitting light from their body to teach them. 'If some beings should see the Bodhis'

生於大勝事生信解者，即示三千大千世界幡蓋莊嚴、幡鬘莊嚴、幢幡莊嚴、鈴鬘具足、香薰等樂百千種樂，示如是已然後說法。若有眾生應見三千大千世界合為一海，憂缽羅華、拘物頭華、分陀利華遍覆水上，于蓮華上有師子座，坐彼座上而說法者，彼即示現而為說法。

「若有眾生應見菩薩住須彌頂梵聲說者，彼即示現而為說法；若有眾生應不見身、唯聞菩薩大聲說者，彼即示現而為說法；若有眾生應見龍身、乾闥婆身，菩薩即現歌相應聲而為說法；若有眾生應見龍輪雷聲、電聲及雨墮者，彼即示現而為說法。

「若有眾生飢渴疲惓，以天飲食具足與之，令身飽滿一切樂足乃為說法；若地獄中一一眾生常受大苦，以神通力滅地獄火，與力令入一切毛根，彼得樂已乃為說法。

「若盲眾生、離眼眾生，以神通力與其天眼，令得眼根乃為說法；若聾眾生離於耳根，以神通力令得耳根乃為說法；若有種種病患眾生，以神通力為除眾病，令離病已乃為說法。

「若有眾生臨欲被殺，將欲斷命，以神通力設諸方便偷劫彼人令不得罪、或與財物救贖命已，乃為說法。

「若有眾生身份下劣、根闕不具、或有小姓怖畏羞慚、身心下劣，以神通力令其身份一切具足、暫時示現令身勝己，乃為說法。

【現代漢語翻譯】現代漢語譯本：如果眾生因殊勝的因緣而生起信心和理解，菩薩就會向他們展示三千大千世界（佛教宇宙觀，包含無數個世界）的幡蓋莊嚴、幡鬘莊嚴、幢幡莊嚴、鈴鬘具足，以及香薰等百千種美妙的音樂，展示這些之後才為他們說法。如果有的眾生應該看到三千大千世界合為一片大海，優缽羅華（青蓮花）、拘物頭華（紅蓮花）、分陀利華（白蓮花）遍佈水面，蓮花上有獅子座，菩薩坐在上面說法，菩薩就會顯現這樣的景象為他們說法。如果有的眾生應該看到菩薩住在須彌山（佛教中的聖山）頂上，以梵音說法，菩薩就會顯現這樣的景象為他們說法；如果有的眾生應該聽不到菩薩的身體，只能聽到菩薩洪亮的聲音說法，菩薩就會顯現這樣的景象為他們說法；如果有的眾生應該看到龍身、乾闥婆（天上的樂神）身，菩薩就會顯現歌唱的聲音為他們說法；如果有的眾生應該看到龍輪雷聲、閃電和降雨，菩薩就會顯現這樣的景象為他們說法。如果有的眾生飢渴疲憊，菩薩會用天上的飲食滿足他們，讓他們身心飽滿，一切快樂充足，然後才為他們說法；如果地獄中的每一個眾生都遭受巨大的痛苦，菩薩會用神通力熄滅地獄的火焰，給他們力量進入一切毛孔，讓他們得到快樂之後才為他們說法。如果有的盲人、失去眼睛的眾生，菩薩會用神通力給他們天眼，讓他們得到眼根之後才為他們說法；如果有的耳聾、失去聽覺的眾生，菩薩會用神通力讓他們得到耳根之後才為他們說法；如果有的眾生患有各種疾病，菩薩會用神通力消除他們的疾病，讓他們脫離病痛之後才為他們說法。如果有的眾生即將被殺，生命垂危，菩薩會用神通力設法偷走或劫走他們，使他們免於罪責，或者用財物贖回他們的生命，然後才為他們說法。如果有的眾生身體殘缺、器官不全，或者出身卑微、感到恐懼羞愧、身心低劣，菩薩會用神通力讓他們身體健全，暫時顯現出比自己更殊勝的身體，然後才為他們說法。

【English Translation】 English version: If beings, due to great auspicious causes, generate faith and understanding, the Bodhisattva will show them the adornments of the three thousand great thousand worlds (a Buddhist cosmology, containing countless worlds), such as banners, canopies, garlands, streamers, and bells, along with hundreds and thousands of kinds of fragrant incense and music. Having shown these, the Bodhisattva then teaches the Dharma. If there are beings who should see the three thousand great thousand worlds combined into one ocean, with Utpala flowers (blue lotus), Kumuda flowers (red lotus), and Pundarika flowers (white lotus) covering the water, and a lion throne on the lotus, where the Bodhisattva sits to teach the Dharma, the Bodhisattva will manifest such a scene to teach them. If there are beings who should see the Bodhisattva residing on the summit of Mount Sumeru (a sacred mountain in Buddhism), speaking with a Brahma voice, the Bodhisattva will manifest such a scene to teach them. If there are beings who should not see the Bodhisattva's body but only hear the Bodhisattva's loud voice teaching the Dharma, the Bodhisattva will manifest such a scene to teach them. If there are beings who should see the form of a dragon or a Gandharva (a celestial musician), the Bodhisattva will manifest a voice of song to teach them. If there are beings who should see the sound of dragon wheels, thunder, lightning, and falling rain, the Bodhisattva will manifest such a scene to teach them. If there are beings who are hungry, thirsty, and weary, the Bodhisattva will provide them with heavenly food and drink, satisfying their bodies and minds, and fulfilling all their pleasures, and then teach them the Dharma. If each being in hell is constantly suffering greatly, the Bodhisattva will use supernatural powers to extinguish the fires of hell, giving them the strength to enter every pore, and after they have obtained joy, then teach them the Dharma. If there are blind beings, beings without eyes, the Bodhisattva will use supernatural powers to give them heavenly eyes, allowing them to obtain the faculty of sight, and then teach them the Dharma. If there are deaf beings, beings without the faculty of hearing, the Bodhisattva will use supernatural powers to allow them to obtain the faculty of hearing, and then teach them the Dharma. If there are beings suffering from various illnesses, the Bodhisattva will use supernatural powers to remove their illnesses, allowing them to be free from sickness, and then teach them the Dharma. If there are beings who are about to be killed, whose lives are in danger, the Bodhisattva will use supernatural powers to devise ways to steal or rescue them, so that they are free from blame, or use wealth to redeem their lives, and then teach them the Dharma. If there are beings whose bodies are inferior, whose faculties are incomplete, or who are of low birth, feeling fear and shame, and whose bodies and minds are inferior, the Bodhisattva will use supernatural powers to make their bodies complete, temporarily showing them a body that is superior to their own, and then teach them the Dharma.

「若有眾生藏中聾啞、生來頑鈍、臥在屎尿，先為療治，以神通力示寶莊嚴宮殿坐已乃為說法、令其心意智慧生已乃為說法。若有未生、已生眾生根未淳熟，以神通力令根熟已乃為說法。

「奮迅王！彼時菩薩成就如是神通力已，又復更有不可思議神通說法。若有眾生信解日、月入法律者，以神通力，三千大千諸世界中所有日、月置手掌中，擲過無量無邊世界，一切眾生所應度者皆見日、月空中而去，然其日、月本處不動。

「又復能以恒河沙等諸佛世界置一毛頭擲著梵世，然後復擲無量無邊世界之外，然諸眾生不覺不知若來、若去，無往返想。

「又，彼菩薩以一口氣能令無量恒河沙等諸佛世界劫燒火滅。又，彼菩薩一加趺坐，即時令身到恒河沙諸佛世界。又，彼菩薩能以兩手覆日、覆月，以自光明遍照世界而為說法。

「奮迅王！彼菩薩于如來前加趺而坐，起心悕望供養如來，即時能以須彌山等種種妙華散如來身，令一切華映覆如來，唯見半身。若化三千大千世界一切樹林以為燈明如前供養，隨意即能。天若雨時，能令見火示現己身，一切眾生皆悉遍見，隨彼眾生若干信解、見何等色，或以自身示帝釋身、或示梵身、或聲聞身、或緣覺身。

「奮迅王！此是菩薩神通奮迅—

【現代漢語翻譯】現代漢語譯本：『如果有些眾生，天生聾啞，或者生來愚鈍，或者躺在屎尿之中，菩薩會先為他們治療，用神通力展現寶莊嚴的宮殿，讓他們安坐其中，然後才為他們說法，讓他們心意開解，智慧增長，之後才為他們說法。如果有些眾生，無論是未開悟的還是已開悟的，根基尚未成熟，菩薩會用神通力讓他們根基成熟，之後才為他們說法。『奮迅王！那時菩薩成就了這樣的神通力之後，還有不可思議的神通說法。如果有些眾生相信並理解日月執行的規律，菩薩會用神通力，將三千大千世界中所有的日月都放在手掌中，然後拋擲到無量無邊的世界之外，所有應該被度化的眾生都能看到日月在空中飛去，然而日月本身的位置並沒有移動。『菩薩還能將恒河沙數那麼多的佛世界放在一根毛髮的尖端，然後拋擲到梵天世界，之後再拋擲到無量無邊的世界之外，然而所有眾生都不會察覺到這些世界的來去，也沒有往返的概念。『此外，那位菩薩能用一口氣讓無量恒河沙數佛世界經歷劫火焚燒然後熄滅。那位菩薩只要一打坐，就能立即讓身體到達恒河沙數那麼多的佛世界。那位菩薩還能用雙手遮住太陽和月亮，用自身的光明照亮世界，併爲眾生說法。『奮迅王！那位菩薩在如來面前跏趺而坐，心中希望供養如來，就能立即用須彌山（Mount Sumeru）等各種美妙的花朵散在如來身上，讓所有的花朵覆蓋住如來，只能看到半身。如果想把三千大千世界的所有樹林都變成燈火來供養，也能隨意做到。當天下雨時，菩薩能讓眾生看到火焰，並展現自身，讓所有眾生都能看到，根據眾生不同的信仰和理解，看到不同的顏色，或者以自身示現帝釋（Indra）身、或者示現梵天（Brahma）身、或者示現聲聞（Śrāvaka）身、或者示現緣覺（Pratyekabuddha）身。『奮迅王！這就是菩薩的神通奮迅。』

【English Translation】 English version: 'If there are sentient beings who are deaf and mute from birth, or are born dull-witted, or are lying in excrement and urine, the Bodhisattva will first heal them, use supernatural powers to show them a palace adorned with treasures, have them sit there, and then preach the Dharma to them, so that their minds are opened and their wisdom grows, and then preach the Dharma to them. If there are sentient beings, whether unenlightened or enlightened, whose roots are not yet mature, the Bodhisattva will use supernatural powers to mature their roots, and then preach the Dharma to them.' 'O, Swift King! When the Bodhisattva has achieved such supernatural powers, there are also inconceivable supernatural ways of teaching the Dharma. If there are sentient beings who believe and understand the laws of the sun and moon, the Bodhisattva will use supernatural powers to place all the suns and moons in the three thousand great thousand worlds in the palm of his hand, and then throw them beyond immeasurable and boundless worlds. All sentient beings who should be saved will see the suns and moons flying in the sky, but the suns and moons themselves will not move from their original positions.' 'The Bodhisattva can also place as many Buddha worlds as there are sands in the Ganges River on the tip of a single hair, and then throw them into the Brahma world, and then throw them beyond immeasurable and boundless worlds. However, all sentient beings will not perceive the coming and going of these worlds, nor will they have any concept of going back and forth.' 'Furthermore, that Bodhisattva can use one breath to cause immeasurable Buddha worlds, as many as the sands of the Ganges River, to experience the fire of a kalpa and then be extinguished. That Bodhisattva, with just one cross-legged sitting posture, can immediately cause his body to reach as many Buddha worlds as there are sands in the Ganges River. That Bodhisattva can also cover the sun and moon with both hands, illuminate the world with his own light, and preach the Dharma to sentient beings.' 'O, Swift King! That Bodhisattva, sitting cross-legged in front of the Tathagata, with the desire to make offerings to the Tathagata, can immediately scatter various wonderful flowers, such as those from Mount Sumeru, on the Tathagata's body, so that all the flowers cover the Tathagata, and only half of his body can be seen. If he wishes to transform all the forests of the three thousand great thousand worlds into lamps for offering, he can do so at will. When it rains, the Bodhisattva can make sentient beings see fire and manifest himself, so that all sentient beings can see him. According to the different beliefs and understandings of sentient beings, they will see different colors, or he will manifest himself as Indra, or as Brahma, or as a Śrāvaka, or as a Pratyekabuddha.' 'O, Swift King! This is the Bodhisattva's swiftness of supernatural powers.'

—所謂天眼見不障礙、清凈天耳聞不障礙、一切眾生知心行智阿僧祇劫而能憶念、一切神通悉能示現，名通奮迅。

「奮迅王！所言通者，云何名通？遍見一切諸佛業通，知他一切眾生根通，勝聲聞乘所有法律、勝緣覺乘法毗尼通，大乘律通，坐退出通，于諸眾生淳熟智通，正知出行通，善方便通，佈施愿通，戒、忍、精進、禪、慧愿通，壞魔、攝魔、善根成就，是故名通。

「複次，奮迅王！菩薩得通，他所識知色青等威德名稱、力姓種族、財眾圍繞，是故名通。

「複次，奮迅王！菩薩得通，天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、人與非人、帝釋天王、轉輪聖王、梵世界主、阿羅漢人、正遍知者，一切皆知，是故名通。

「奮迅王！此菩薩通，菩薩以通不退本願，能示他人一切諸法。

「奮迅王！何者智奮迅？奮迅王！智奮迅者，所謂陰智、界智、入智、因緣智、實諦智。

「奮迅王！何者陰智？謂知色空，色前際空、色后際空、色中際空；受、想、行、識皆亦如是，識前際空、識后際空、識中際空。此五陰空謂畢竟空，知此陰空故名陰智。

「奮迅王！何者界智？地界法界、水界法界、火界法界、風界法界。何以故？以此四界法界一界——

【現代漢語翻譯】現代漢語譯本：所謂天眼能夠看見一切而沒有障礙，清凈的天耳能夠聽見一切而沒有障礙，能夠知道一切眾生的心念和行為，在無數劫的時間裡都能憶念，能夠示現一切神通，這被稱為通奮迅。奮迅王！所說的『通』，是什麼意思呢？能夠普遍見到一切諸佛的業力神通，能夠知道其他一切眾生的根性神通，勝過聲聞乘（指小乘佛教）的所有戒律，勝過緣覺乘（指中乘佛教）的法毗尼（戒律）神通，大乘的戒律神通，能夠坐著就退出神通，對於一切眾生有成熟智慧的神通，正確知道出行的神通，善巧方便的神通，佈施的願力神通，持戒、忍辱、精進、禪定、智慧的願力神通，能夠摧毀魔障、攝伏魔眾、成就善根，因此稱為『通』。再者，奮迅王！菩薩得到神通，他人能夠識別菩薩的顏色、威德、名稱、力量、姓氏、種族、財富和眷屬，因此稱為『通』。再者，奮迅王！菩薩得到神通，天、龍（天上的神龍）、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、伽樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人和非人、帝釋天王（忉利天之主）、轉輪聖王（統治世界的理想君主）、梵世界主（色界天的統治者）、阿羅漢（已證得無生的人）、正遍知者（佛陀），一切都知道，因此稱為『通』。奮迅王！菩薩的這種神通，菩薩憑藉神通不退失本來的願力，能夠向他人展示一切諸法。奮迅王！什麼是智奮迅呢？奮迅王！智奮迅是指，所謂的陰智、界智、入智、因緣智、實諦智。奮迅王！什麼是陰智呢？是指知道色（物質）是空的，色的前際是空的，色的后際是空的，色的中際是空的；受（感受）、想（思想）、行（行為）、識（意識）也都是如此，識的前際是空的，識的后際是空的，識的中際是空的。這五陰（色、受、想、行、識）的空被稱為畢竟空，知道這五陰是空，所以稱為陰智。奮迅王！什麼是界智呢？是指地界（地大）的法界、水界（水大）的法界、火界（火大）的法界、風界（風大）的法界。為什麼呢？因為這四界法界是一個界——

【English Translation】 English version: That is, the heavenly eye sees without obstruction, the pure heavenly ear hears without obstruction, one knows the thoughts and actions of all sentient beings, can remember for countless kalpas, and can manifest all supernatural powers, this is called 'power of swiftness'. O Swift King! What is meant by 'power'? It means the power to universally see the karmic powers of all Buddhas, to know the inherent powers of all other sentient beings, to surpass all the precepts of the Sravaka Vehicle (Hinayana Buddhism), to surpass the Dharma-vinaya (precepts) powers of the Pratyekabuddha Vehicle (Madhyamaka Buddhism), the precepts powers of the Mahayana, the power to withdraw from samadhi, the power of maturing wisdom for all sentient beings, the power of rightly knowing where to go, the power of skillful means, the power of the vow of giving, the power of the vows of precepts, patience, diligence, meditation, and wisdom, the power to destroy demons, subdue demons, and accomplish good roots, therefore it is called 'power'. Furthermore, O Swift King! When a Bodhisattva attains power, others can recognize the Bodhisattva's color, majestic virtue, name, strength, lineage, race, wealth, and retinue, therefore it is called 'power'. Furthermore, O Swift King! When a Bodhisattva attains power, all beings such as gods, dragons (celestial dragons), yakshas (a type of guardian deity), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a type of golden-winged bird deity), kinnaras (celestial singers), mahoragas (a type of great serpent deity), humans and non-humans, the King of Devas (Indra), the Universal Monarch (ideal ruler of the world), the Lord of the Brahma World (ruler of the Form Realm), Arhats (those who have attained no-birth), and the Perfectly Enlightened Ones (Buddhas), all are known, therefore it is called 'power'. O Swift King! This power of the Bodhisattva, with this power, the Bodhisattva does not retreat from their original vows and can show all dharmas to others. O Swift King! What is the swiftness of wisdom? O Swift King! The swiftness of wisdom refers to the wisdom of the aggregates, the wisdom of the realms, the wisdom of the entrances, the wisdom of causes and conditions, and the wisdom of the true reality. O Swift King! What is the wisdom of the aggregates? It means knowing that form (matter) is empty, the past limit of form is empty, the future limit of form is empty, and the middle limit of form is empty; the same is true for feeling, perception, mental formations, and consciousness, the past limit of consciousness is empty, the future limit of consciousness is empty, and the middle limit of consciousness is empty. The emptiness of these five aggregates (form, feeling, perception, mental formations, and consciousness) is called ultimate emptiness, and knowing that these five aggregates are empty is called the wisdom of the aggregates. O Swift King! What is the wisdom of the realms? It refers to the dharma realm of the earth element, the dharma realm of the water element, the dharma realm of the fire element, and the dharma realm of the wind element. Why is this so? Because these four dharma realms are one realm—

所謂空界。復法界界，此非地界、亦非水界、亦非火界、亦非風界。何以故？不異界法界、不二界法界、不生界法界、不染界法界、善凈界法界，如法界、如我界、如眾生界、如命界、如富伽羅界、如生死界、如涅槃界。彼界欲界、彼界色界、彼界無色界、彼界有為界、彼界無為界，故名涅槃界。如若法界智，如是，色界智不異因緣智，故名界智。

「奮迅王！何者入智？奮迅王！眼之本性不生、不出、無造作者。奮迅王！如是，耳、鼻、舌、身、意性不生、不出、無造作者。奮迅王！彼眼無主故無見者、彼耳無主故無聞者、彼鼻無主故無嗅者、彼舌無主故無嘗者、彼身無主故無覺者、彼意無主故無知者。奮迅王！眼不見色、耳不聞聲、鼻不嗅香、舌不嘗味、身不覺觸、意不知法。何以故？眼者無覺，如草、如木、如壁、如塊；如是，耳、鼻、舌、身、意等一切無覺，如草、如木、如壁、如塊。

「奮迅王！眼者無染，亦無不染；如是，耳、鼻、舌、身、意等一切無染，亦無不染。何以故？以眼本性性離染故；如是，耳、鼻、舌、身、意等本性如是，性離染故。

「奮迅王！若一切入如是知已，心得離欲，故名入智。若如是知陰界入等不生、不出，如是畢竟入涅槃已，攝取生退陰界入等，如陰界入

【現代漢語翻譯】現代漢語譯本所謂的空界，又稱為法界界，它不是地界、也不是水界、也不是火界、也不是風界。為什麼呢？因為它與界法界沒有差異，不是兩個界法界，不是產生出來的界法界，不是被污染的界法界，是清凈的界法界，如同法界、如同我界（指個體存在）、如同眾生界（指一切有情生命）、如同命界（指生命延續）、如同富伽羅界（指人）、如同生死界（指生命輪迴）、如同涅槃界（指解脫）。那個界是欲界（指慾望的領域）、那個界是色界（指物質的領域）、那個界是無色界（指非物質的領域）、那個界是有為界（指因緣和合的現象）、那個界是無為界（指超越因緣的真理），所以稱為涅槃界。如果能了解法界的智慧，那麼，這種智慧與因緣智沒有差異，所以稱為界智。『奮迅王（菩薩名）！』什麼是入智？『奮迅王！』眼睛的本性是不生、不出、沒有造作者的。『奮迅王！』同樣，耳朵、鼻子、舌頭、身體、意識的本性也是不生、不出、沒有造作者的。『奮迅王！』因為眼睛沒有主宰，所以沒有看見者；因為耳朵沒有主宰，所以沒有聽見者；因為鼻子沒有主宰，所以沒有嗅到者；因為舌頭沒有主宰，所以沒有嚐到者；因為身體沒有主宰，所以沒有感覺到者；因為意識沒有主宰，所以沒有知曉者。『奮迅王！』眼睛不能看見顏色，耳朵不能聽見聲音，鼻子不能嗅到氣味，舌頭不能嚐到味道，身體不能感覺到觸碰，意識不能知曉事物。為什麼呢？因為眼睛沒有感覺，如同草、如同木頭、如同墻壁、如同土塊；同樣，耳朵、鼻子、舌頭、身體、意識等一切都沒有感覺，如同草、如同木頭、如同墻壁、如同土塊。『奮迅王！』眼睛沒有被污染，也沒有不被污染；同樣，耳朵、鼻子、舌頭、身體、意識等一切都沒有被污染，也沒有不被污染。為什麼呢？因為眼睛的本性是遠離污染的；同樣，耳朵、鼻子、舌頭、身體、意識等的本性也是如此，本性是遠離污染的。『奮迅王！』如果一切都像這樣瞭解了，心就能遠離慾望，所以稱為入智。如果像這樣瞭解了陰（指構成個體的五種要素）、界（指六根、六塵、六識）、入（指六根與六塵的接觸）等是不生、不出的，這樣最終進入涅槃后，就能攝取生退的陰、界、入等，如同陰、界、入一樣。

【English Translation】 English version The so-called space realm, also known as the dharma realm, is neither the earth realm, nor the water realm, nor the fire realm, nor the wind realm. Why is that? Because it is not different from the realm of dharma, not two realms of dharma, not a realm of dharma that is produced, not a realm of dharma that is defiled, it is a pure realm of dharma, like the dharma realm, like the 'I' realm (referring to individual existence), like the sentient being realm (referring to all sentient life), like the life realm (referring to the continuation of life), like the pudgala realm (referring to a person), like the birth and death realm (referring to the cycle of life), like the nirvana realm (referring to liberation). That realm is the desire realm (referring to the realm of desires), that realm is the form realm (referring to the realm of matter), that realm is the formless realm (referring to the non-material realm), that realm is the conditioned realm (referring to phenomena arising from causes and conditions), that realm is the unconditioned realm (referring to the truth beyond causes and conditions), therefore it is called the nirvana realm. If one understands the wisdom of the dharma realm, then this wisdom is not different from the wisdom of causes and conditions, therefore it is called the realm wisdom. 『Fervent King (a Bodhisattva's name)!』 What is the wisdom of entry? 『Fervent King!』 The nature of the eye is not born, does not arise, and has no creator. 『Fervent King!』 Likewise, the nature of the ear, nose, tongue, body, and mind is not born, does not arise, and has no creator. 『Fervent King!』 Because the eye has no master, there is no seer; because the ear has no master, there is no hearer; because the nose has no master, there is no smeller; because the tongue has no master, there is no taster; because the body has no master, there is no feeler; because the mind has no master, there is no knower. 『Fervent King!』 The eye cannot see colors, the ear cannot hear sounds, the nose cannot smell odors, the tongue cannot taste flavors, the body cannot feel touch, and the mind cannot know things. Why is that? Because the eye has no sensation, like grass, like wood, like a wall, like a clod; likewise, the ear, nose, tongue, body, mind, and all else have no sensation, like grass, like wood, like a wall, like a clod. 『Fervent King!』 The eye is not defiled, nor is it undefiled; likewise, the ear, nose, tongue, body, mind, and all else are not defiled, nor are they undefiled. Why is that? Because the nature of the eye is inherently free from defilement; likewise, the nature of the ear, nose, tongue, body, mind, and all else is such, inherently free from defilement. 『Fervent King!』 If all is understood in this way, the mind can be free from desire, therefore it is called the wisdom of entry. If one understands that the skandhas (the five aggregates that constitute an individual), the realms (the six sense organs, six sense objects, and six consciousnesses), and the entrances (the contact between the six sense organs and six sense objects) are not born and do not arise, then after ultimately entering nirvana, one can gather the skandhas, realms, and entrances that arise and cease, just like the skandhas, realms, and entrances.

而亦不捨。此智奮迅知陰界入若相、若體，彼一切舍，猶行三界而不染著，亦現生死而無生死，此智奮迅。

「奮迅王！何者因緣智？無明緣行，無明不念：『我能生行。』行緣于識，行亦不念：『我能生識。』識緣名色，識亦不念：『我生名色。』名色緣六入，名色不念：『我生六入。』六入緣觸，六入不念：『我能生觸。』觸緣于受，觸亦不念：『我能生受。』受緣于愛，受亦不念：『我能生愛。』愛緣于取，愛亦不念：『我能生取。』取緣于有，取亦不念：『我能生有。』有緣于生，有亦不念：『我能生生。』生緣老、死，生亦不念：『我生老、死。』

「奮迅王！菩薩如是觀察因緣，則無諸見，無有斷見、無有常見。

「彼如是知一切諸法皆因緣生，彼人如是推求因緣亦不可得，彼于因緣得因緣智。云何得智？因緣、不生此二平等，如是平等空無相愿，十二因緣皆悉平等。若以平等如是所覺，一切諸法因緣平等，如是因緣則非因緣。彼因緣中無少法生故名因緣，若知不生亦是因緣，名因緣智。

「明與無明此法不二，若知此者名因緣智；行與非行此法不二，若知此者名因緣智；識與非識此法不二，若知此者名因緣智；名色、非名色此法不二，若知此者名因緣智；六入、非六入此法不

【現代漢語翻譯】現代漢語譯本：並且也不捨棄。這種智慧迅猛地了知陰（skandha，蘊）、界（dhātu，界）、入（āyatana，處）的相狀和本體，捨棄這一切，仍然在三界中行走而不被染著，也顯現生死卻無生死，這就是智慧的迅猛作用。『奮迅王！』什麼因緣是智慧？無明（avidyā，無知）緣於行（saṃskāra，意志行為），無明不認為：『我能生出行。』行緣于識（vijñāna，意識），行也不認為：『我能生出識。』識緣于名色（nāmarūpa，精神和物質），識也不認為：『我生出名色。』名色緣於六入（ṣaḍāyatana，六根），名色不認為：『我生出六入。』六入緣于觸（sparśa，接觸），六入不認為：『我能生出觸。』觸緣于受（vedanā，感受），觸也不認為：『我能生出受。』受緣于愛（tṛṣṇā，渴愛），受也不認為：『我能生出愛。』愛緣于取（upādāna，執取），愛也不認為：『我能生出取。』取緣于有（bhava，存在），取也不認為：『我能生出有。』有緣于生（jāti，出生），有也不認為：『我能生出生。』生緣于老死（jarā-maraṇa，衰老和死亡），生也不認為：『我生出老死。』『奮迅王！』菩薩這樣觀察因緣，就沒有各種見解，沒有斷見，也沒有常見。他這樣知道一切諸法都是因緣所生，他這樣推求因緣也是不可得的，他對於因緣得到因緣智。如何得到智慧？因緣和不生這二者是平等的，像這樣平等就是空、無相、無愿，十二因緣都是平等的。如果以平等這樣覺悟，一切諸法因緣都是平等的，這樣的因緣就不是因緣。在因緣中沒有少許法產生，所以叫做因緣，如果知道不生也是因緣，就叫做因緣智。明（vidyā，明智）與無明（avidyā，無知）這二法不是二，如果知道這個就叫做因緣智；行與非行這二法不是二，如果知道這個就叫做因緣智；識與非識這二法不是二，如果知道這個就叫做因緣智；名色與非名色這二法不是二，如果知道這個就叫做因緣智；六入與非六入這二法不是二，

【English Translation】 English version: And also does not abandon. This wisdom swiftly knows the characteristics and essence of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), abandoning all of these, yet still walks in the three realms without being attached, also manifesting birth and death but without birth and death, this is the swift action of wisdom. 'King Swift Progress!' What is the wisdom of dependent origination? Ignorance (avidyā) conditions volitional formations (saṃskāra), and ignorance does not think: 'I can produce volitional formations.' Volitional formations condition consciousness (vijñāna), and volitional formations do not think: 'I can produce consciousness.' Consciousness conditions name and form (nāmarūpa), and consciousness does not think: 'I produce name and form.' Name and form condition the six sense bases (ṣaḍāyatana), and name and form do not think: 'I produce the six sense bases.' The six sense bases condition contact (sparśa), and the six sense bases do not think: 'I can produce contact.' Contact conditions feeling (vedanā), and contact does not think: 'I can produce feeling.' Feeling conditions craving (tṛṣṇā), and feeling does not think: 'I can produce craving.' Craving conditions grasping (upādāna), and craving does not think: 'I can produce grasping.' Grasping conditions becoming (bhava), and grasping does not think: 'I can produce becoming.' Becoming conditions birth (jāti), and becoming does not think: 'I can produce birth.' Birth conditions old age and death (jarā-maraṇa), and birth does not think: 'I produce old age and death.' 'King Swift Progress!' When a Bodhisattva observes dependent origination in this way, there are no views, no annihilationist view, and no eternalist view. He knows that all dharmas arise from dependent origination, and when he seeks dependent origination in this way, it is also unattainable. He obtains the wisdom of dependent origination regarding dependent origination. How is wisdom obtained? Dependent origination and non-arising are equal, and such equality is emptiness, signlessness, and wishlessness. All twelve links of dependent origination are equal. If one awakens to this equality, all dharmas are equal in dependent origination, and such dependent origination is not dependent origination. Because no dharma arises within dependent origination, it is called dependent origination. If one knows non-arising is also dependent origination, it is called the wisdom of dependent origination. Clarity (vidyā) and ignorance (avidyā) are not two, and if one knows this, it is called the wisdom of dependent origination; action and non-action are not two, and if one knows this, it is called the wisdom of dependent origination; consciousness and non-consciousness are not two, and if one knows this, it is called the wisdom of dependent origination; name and form and non-name and form are not two, and if one knows this, it is called the wisdom of dependent origination; the six sense bases and non-six sense bases are not two,

二，若知此者名因緣智；如六入、非六入不二，如是，觸、非觸不二，受、非受不二，愛、非愛不二，取、非取不二，有、非有不二，生、非生不二，老死、非老死不二，若知此者名因緣智。

「如因緣處、如彼因緣皆空無我，如彼因緣不來、不去，如彼因緣虛妄不實，如彼因緣無取、可取，如是因緣無行、無相，若如是知名因緣智。

「若見因緣，不見無明、亦不見行、亦不見識、不見名色、不見六入、亦不見觸、亦不見受、亦不見愛、亦不見取、亦不見有、亦不見生、不見老、死，若如是見，彼見因緣；若見因緣，彼則見法。見何者法？見離欲法。離何等欲？一切法中種種見欲，離如是欲故名離欲。

「彼所見法不增、不減，如是所見則是真如不得、不染，如是所見則是法界不壞、不成，如是所見實際不穿、如是所見雖見不見。如是所見非肉眼見、非天眼見、非慧眼見。何以故？肉眼不覺，以其不覺是故不見；天眼有為，以有為故不見無為，是故不見；慧眼不見，以不分別，不分別故亦不能見。

「奮迅王！菩薩如是見一切法則見如來，非是色見，非受、非想、非行、非識、非相等見，非法界見，非戒、定、慧、非解脫見、亦非解脫知見法見，非過去見、非未來見、非現在見，若如是見

【現代漢語翻譯】現代漢語譯本：二，如果瞭解這些，就稱為因緣智（對因果關係的智慧）；例如，六入（眼、耳、鼻、舌、身、意）與非六入不是對立的，同樣，觸（感官與外境的接觸）與非觸不是對立的，受（感受）與非受不是對立的，愛（渴愛）與非愛不是對立的，取（執取）與非取不是對立的，有（存在）與非有不是對立的，生（出生）與非生不是對立的，老死（衰老和死亡）與非老死不是對立的，如果瞭解這些，就稱為因緣智。『因緣』之處，以及那些『因緣』都是空無自我的，那些『因緣』不來不去，那些『因緣』虛妄不實，那些『因緣』沒有執取和可執取，這樣的『因緣』沒有行為和表象，如果這樣瞭解，就稱為因緣智。如果看到因緣，就看不到無明（對真理的無知），也看不到行（意志行為），也看不到識（意識），看不到名色（精神和物質），看不到六入，也看不到觸，也看不到受，也看不到愛，也看不到取，也看不到有，也看不到生，看不到老死，如果這樣看，他就是看到了因緣；如果看到因緣，他就看到了法（真理）。看到什麼樣的法？看到離欲法。離什麼樣的欲？在一切法中種種的見欲，離開這樣的欲就稱為離欲。他所看到的法不增加也不減少，這樣所看到的才是真如（事物的真實本性），不被獲得，也不被污染，這樣所看到的才是法界（宇宙的真實本質），不壞滅，也不產生，這樣所看到的才是實際（真理的終極），這樣所看到的雖然看到卻又像沒看到。這樣所看到的不是肉眼所見，不是天眼所見，也不是慧眼所見。為什麼呢？肉眼不覺知，因為不覺知所以看不到；天眼是有為的，因為有為所以看不到無為，所以看不到；慧眼不分別，因為不分別所以也不能看到。奮迅王（菩薩名）！菩薩這樣看待一切法，就是看到了如來（佛陀），不是通過色（物質）來看，不是通過受、想、行、識（五蘊）來看，不是通過相等來看，不是通過法界來看，不是通過戒、定、慧（三學）來看，不是通過解脫來看，也不是通過解脫知見法來看，不是通過過去來看，不是通過未來來看，也不是通過現在來看，如果這樣看。

【English Translation】 English version: Secondly, if one understands this, it is called the wisdom of dependent origination (因緣智); for example, the six entrances (六入, eye, ear, nose, tongue, body, and mind) and non-six entrances are not dual, similarly, contact (觸, the interaction between senses and the external world) and non-contact are not dual, feeling (受) and non-feeling are not dual, craving (愛) and non-craving are not dual, grasping (取) and non-grasping are not dual, existence (有) and non-existence are not dual, birth (生) and non-birth are not dual, old age and death (老死) and non-old age and death are not dual. If one understands this, it is called the wisdom of dependent origination. The place of 'dependent origination' (因緣), and those 'dependent origination' are all empty and without self, those 'dependent origination' neither come nor go, those 'dependent origination' are false and unreal, those 'dependent origination' have no grasping and nothing to be grasped, such 'dependent origination' has no action and no form. If one understands in this way, it is called the wisdom of dependent origination. If one sees dependent origination, one does not see ignorance (無明, ignorance of the truth), nor does one see volitional activities (行), nor does one see consciousness (識), nor does one see name and form (名色, mind and matter), nor does one see the six entrances, nor does one see contact, nor does one see feeling, nor does one see craving, nor does one see grasping, nor does one see existence, nor does one see birth, nor does one see old age and death. If one sees in this way, one sees dependent origination; if one sees dependent origination, one sees the Dharma (法, the truth). What kind of Dharma does one see? One sees the Dharma of detachment. Detachment from what kind of desire? From all kinds of desires of views in all dharmas. To be detached from such desires is called detachment. The Dharma that one sees neither increases nor decreases. What is seen in this way is the true suchness (真如, the true nature of things), not obtained, nor defiled. What is seen in this way is the Dharma realm (法界, the true essence of the universe), not destroyed, nor created. What is seen in this way is the reality (實際, the ultimate truth). What is seen in this way, although seen, is like not seeing. What is seen in this way is not seen by the physical eye, not seen by the divine eye, nor seen by the wisdom eye. Why is that? The physical eye does not perceive, and because it does not perceive, it does not see; the divine eye is conditioned, and because it is conditioned, it does not see the unconditioned, therefore it does not see; the wisdom eye does not discriminate, and because it does not discriminate, it also cannot see. Valiant King (奮迅王, a Bodhisattva's name)! When a Bodhisattva sees all dharmas in this way, he sees the Tathagata (如來, the Buddha). It is not seeing through form (色), not through feeling, perception, volition, or consciousness (五蘊), not through signs, not through the Dharma realm, not through precepts, concentration, and wisdom (三學), not through liberation, nor through the Dharma of the knowledge and vision of liberation, not through the past, not through the future, nor through the present. If one sees in this way.

則見如來。」

奮迅王問經卷上大正藏第 13 冊 No. 0421 奮迅王問經

奮迅王問經卷下

元魏婆羅門瞿曇般若流支譯

爾時，奮迅王菩薩白佛言：「世尊！若有法者，可有見法？若有見法，可見如來？」

佛言：「有。何以故？奮迅王！色相不生，本性不生，如是見色則見如來；如是，受、想、行、識之相，皆悉不生，本性不生，如是見識則見如來。戒有為相而是無為，如是見戒則見如來。三昧平等則清凈見，如是，我于燃燈佛所得清凈見。我于彼佛得見因緣，以見因緣即得見法，以見法故即見如來。」

奮迅王菩薩白佛言：「世尊！燃燈佛來、所有如來，彼云何見？」佛言：「奮迅王！皆以色相分別而見，非見法身。奮迅王！我為汝說，汝今應知：我從初發菩提心來更不見佛，惟除燃燈。何以故？非見色相，凈見如來。

「奮迅王！菩薩如是欲見佛者，應如我見燃燈如來，以一法故。云何一法？如我之身，彼燃燈身亦復如是；如燃燈身，我身亦爾。一身一法，證法不二，不分別證是因緣智。若見因緣，彼則見法；以見法故則見如來。若於一切有心生處皆悉證滅，不入涅槃、不得生死方便智說，此是奮迅。

「彼實諦智何者是耶？聲聞之人何

【現代漢語翻譯】現代漢語譯本『那麼就能見到如來。』

《奮迅王問經》捲上大正藏第 13 冊 No. 0421 《奮迅王問經》

《奮迅王問經》卷下

元魏婆羅門瞿曇般若流支譯

當時，奮迅王菩薩對佛說：『世尊！如果存在法，是否可以見到法？如果可以見到法，是否可以見到如來？』

佛說：『可以。為什麼呢？奮迅王！色相不生，其本性也不生，這樣見到色就等於見到如來；同樣，受、想、行、識的相，也都不生，其本性也不生，這樣見到識就等於見到如來。戒律雖然有為，但其本質是無為，這樣見到戒就等於見到如來。三昧（samadhi，禪定）平等就能夠清凈地見到，就像我從燃燈佛（Dipamkara Buddha）那裡得到的清凈見一樣。我從那位佛那裡得到了見法的因緣，因為見到因緣就等於見到法，因為見到法就等於見到如來。』

奮迅王菩薩對佛說：『世尊！燃燈佛以及所有如來，他們是如何被見到的呢？』佛說：『奮迅王！他們都是通過分別色相而見到的，而不是見到法身。奮迅王！我告訴你，你現在應該知道：我自從最初發菩提心以來，除了燃燈佛之外，再也沒有見過其他的佛。為什麼呢？因為不是通過見到色相，而是通過清凈的見解才能見到如來。』

『奮迅王！菩薩如果想要見到佛，應該像我見到燃燈如來那樣，通過一個法。什麼是一個法呢？就像我的身體，燃燈佛的身體也是如此；就像燃燈佛的身體，我的身體也是如此。一個身體一個法，證明法是不二的，不分別地證明這就是因緣智。如果見到因緣，那麼就等於見到法；因為見到法就等於見到如來。如果在一切有心生起的地方都能夠證得滅盡，不入涅槃（Nirvana），不執著于生死，這就是方便智的說法，這就是奮迅。』

『那麼，真正的實諦智是什麼呢？聲聞（Sravaka）之人又是什麼呢？』

【English Translation】 English version 'Then one can see the Tathagata.'

The Sutra of King Vikridita's Questions, Volume One Taisho Tripitaka Volume 13, No. 0421, The Sutra of King Vikridita's Questions

The Sutra of King Vikridita's Questions, Volume Two

Translated by the Brahmin Gautama Prajnaruchi of the Northern Wei Dynasty

At that time, Bodhisattva King Vikridita said to the Buddha, 'World Honored One! If there is a Dharma, can one see the Dharma? If one can see the Dharma, can one see the Tathagata?'

The Buddha said, 'Yes. Why is that? King Vikridita! Form does not arise, its inherent nature does not arise. Thus, seeing form is seeing the Tathagata. Likewise, the characteristics of sensation, perception, volition, and consciousness do not arise, their inherent nature does not arise. Thus, seeing consciousness is seeing the Tathagata. Precepts have conditioned characteristics, yet they are unconditioned. Thus, seeing precepts is seeing the Tathagata. Samadhi (meditative absorption) is equal, thus one sees purely. It is like the pure seeing I obtained from Dipamkara Buddha. I obtained the cause and condition for seeing the Dharma from that Buddha. By seeing the cause and condition, one sees the Dharma. By seeing the Dharma, one sees the Tathagata.'

Bodhisattva King Vikridita said to the Buddha, 'World Honored One! How are Dipamkara Buddha and all the Tathagatas seen?' The Buddha said, 'King Vikridita! They are all seen by distinguishing their forms, not by seeing the Dharmakaya (Dharma body). King Vikridita! I tell you, you should know now: Since I first generated the Bodhi mind, I have not seen any Buddha other than Dipamkara. Why is that? It is not by seeing form, but by pure seeing that one sees the Tathagata.'

'King Vikridita! If a Bodhisattva wishes to see the Buddha, they should see the Tathagata Dipamkara as I did, through one Dharma. What is the one Dharma? Just as my body is, so is the body of Dipamkara; just as the body of Dipamkara is, so is my body. One body, one Dharma, proving that the Dharma is non-dual, proving without discrimination that this is the wisdom of cause and condition. If one sees the cause and condition, then one sees the Dharma; by seeing the Dharma, one sees the Tathagata. If one can realize the cessation of all arising of mind, not entering Nirvana, not clinging to birth and death, this is the teaching of expedient wisdom, this is Vikridita.'

'What is the true wisdom of reality? What are the Sravakas (hearers)?'

者？實時則觸解脫。如是實時，菩薩亦得不觸解脫，此是奮迅；緣覺之人何者？實時則觸解脫。如是實時，菩薩亦得不觸解脫，此是奮迅。

「實諦智者，所謂知苦非諦、非實。何者為智？謂不實智，以是無窮顛倒生故。

「知苦不生、畢竟不生，若如是知苦不生者，此名苦智。

「云何斷集？如彼集法，如是斷集。云何名集？集故名集，平等斷集。若未來集於未來斷，此法法爾，非少有法若生、若斷。

「愛使集有，彼斷愛使，故名斷愛。何者苦滅？若彼苦集性畢竟滅，無法失滅是故名滅。若滅一切攀緣相者，義不相應，有何法生？有何法滅？

「何者為道？所謂有道——若善、不善，若漏、無漏，若垢、無垢，有為、無為——皆不可得，此名為道。平等名道，以一切法皆真實故；寂靜名道，以一切熱皆悉離故；安隱名道，不離一切善方便故；無漏名道，諸漏盡故；不行名道，分別見人不能行故；易行名道，正修行者所能行故；不捨名道，過去如來所不捨故；離相名道，以能斷除一切疑故。

「若於此道不入二者，此得名道；若解如是四諦之義，名實諦智。若此四諦聲聞乘愿、緣覺乘愿，於二乘愿不生悕望，是乃得名實智奮迅。

「又，奮迅王！智奮迅者知聲聞乘，不

【現代漢語翻譯】現代漢語譯本「什麼人能實時觸及解脫？是緣覺（Pratyekabuddha，獨自覺悟者）。像這樣實時，菩薩（Bodhisattva，發願成佛的修行者）也可能不觸及解脫，這就是奮迅（abhisaṃbodhi，迅速覺悟）。那麼緣覺之人呢？他們實時就能觸及解脫。像這樣實時，菩薩也可能不觸及解脫，這就是奮迅。「真正的智慧，是指知道苦（duḥkha，痛苦）不是真實的、不是實在的。什麼是智慧？是指不真實的智慧，因為它是由無窮的顛倒（viparyāsa，錯誤的認知）產生的。「知道苦不生、畢竟不生，如果這樣知道苦不生，這稱為苦智（duḥkha-jñāna，對苦的智慧）。「如何斷除集（samudaya，苦的根源）？就像集法那樣，斷除集。什麼是集？因為集而稱為集，平等地斷除集。如果未來的集在未來被斷除，這是法的自然規律，沒有少許的法是生起或斷除的。「愛（tṛṣṇā，渴愛）使集產生，斷除愛使，所以稱為斷愛。什麼是苦滅（nirodha，苦的止息）？如果苦集之性徹底滅盡，沒有法失滅，所以稱為滅。如果滅盡一切攀緣相（ālambana-nimitta，執著的表象），意義不相應，有什麼法會生起？有什麼法會滅盡？「什麼是道（mārga，通往解脫的道路）？所謂有道——無論是善、不善，有漏（sāsrava，有煩惱）或無漏（anāsrava，無煩惱），有垢（mala，污垢）或無垢，有為（saṃskṛta，有生滅）或無為（asaṃskṛta，無生滅）——都是不可得的，這稱為道。平等稱為道，因為一切法都是真實的；寂靜稱為道，因為一切熱惱都已遠離；安隱稱為道，不離一切善巧方便；無漏稱為道，因為諸漏已盡；不行稱為道，因為分別見的人不能行；易行稱為道，因為正修行的人能夠行；不捨稱為道，因為過去的如來（Tathāgata，佛的稱號）所不捨；離相稱為道，因為它能斷除一切疑惑。「如果在這道上不落入二邊，這才能稱為道；如果理解了四諦（catvāri āryasatyāni，四聖諦）的意義，稱為實諦智。如果對這四諦的聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）的願望、緣覺乘的願望，對二乘的願望不生希望，這才能稱為實智奮迅。「還有，奮迅王！智奮迅是指知道聲聞乘，不」

【English Translation】 English version 『Who immediately touches liberation? It is the Pratyekabuddha (Solitary Realizer). In such immediacy, a Bodhisattva (one who seeks Buddhahood) may also not touch liberation; this is called abhisaṃbodhi (swift enlightenment). Then, what about the Pratyekabuddha? They immediately touch liberation. In such immediacy, a Bodhisattva may also not touch liberation; this is called abhisaṃbodhi.』『True wisdom is to know that suffering (duḥkha) is not true, not real. What is wisdom? It is unreal wisdom, because it arises from endless inversions (viparyāsa, wrong perceptions).』『Knowing that suffering does not arise, ultimately does not arise, if one knows that suffering does not arise in this way, this is called the wisdom of suffering (duḥkha-jñāna).』『How is the origin (samudaya) to be abandoned? Just as the origin is, so is the abandonment of the origin. What is the origin? Because of origin, it is called origin; abandon the origin equally. If the future origin is abandoned in the future, this is the natural law of dharma; there is not a single dharma that arises or is abandoned.』『Craving (tṛṣṇā) causes the origin to exist; abandoning craving causes the abandonment of craving. What is the cessation of suffering (nirodha)? If the nature of the origin of suffering is completely extinguished, and no dharma is lost, therefore it is called cessation. If all clinging to appearances (ālambana-nimitta) is extinguished, the meaning is not consistent; what dharma would arise? What dharma would cease?』『What is the path (mārga)? It is said that there is a path—whether it is good or bad, with outflows (sāsrava) or without outflows (anāsrava), with defilements (mala) or without defilements, conditioned (saṃskṛta) or unconditioned (asaṃskṛta)—all are unattainable; this is called the path. Equality is called the path, because all dharmas are real; tranquility is called the path, because all heat is gone; peace is called the path, because it does not depart from all skillful means; without outflows is called the path, because all outflows are exhausted; non-practice is called the path, because those with discriminating views cannot practice it; easy practice is called the path, because those who practice correctly can practice it; non-abandonment is called the path, because it is not abandoned by the past Tathāgatas (Buddhas); detachment is called the path, because it can cut off all doubts.』『If one does not fall into duality on this path, this is called the path; if one understands the meaning of the Four Noble Truths (catvāri āryasatyāni), this is called the wisdom of the true truth. If one does not generate hope for the desires of the Śrāvakayāna (Hearer Vehicle) and the Pratyekabuddhayāna (Solitary Realizer Vehicle) regarding these Four Noble Truths, then this is called the swiftness of true wisdom.』『Furthermore, O King of Swiftness! The swiftness of wisdom means knowing the Śrāvakayāna, not』

取、不住；知緣覺乘，不取、不住，是智奮迅。

「又，奮迅王！智奮迅者，若以一心遍知一切眾生之心、以一心體遍知一切眾生心體，若心、若智，二心不轉，是智奮迅。

「又，奮迅王！智奮迅者，知見過去無障、無礙，而於過去心亦不轉；知見未來無障、無礙，未來、過去心亦不轉；知見現在無障、無礙，而於過去、未來、現在心不戲論，是智奮迅。

「又，奮迅王！智奮迅者，若盡智知而善根行不盡亦知，無生智知知集亦知，是智奮迅。

「又，奮迅王！智奮迅者，若一切法畢竟寂滅，知一切法非他因緣，以智力故不取涅槃——以為成熟諸眾生故——此是菩薩智奮迅也。

「如是，奮迅王！菩薩欲以此智奮迅而奮迅者，應當善作智所作業，勿作慢業。何者慢業？諸有意行皆是慢業、諸有識行皆是慢業、諸有心行皆是慢業，諸樂善行、諸墮見施皆是慢業，諸墮想戒皆是慢業、諸依自他而行忍者皆是慢業、諸有起心分別精進皆是慢業；諸分別身般若亦爾，皆是慢業。

「諸起我慢皆是慢業：『我菩薩者。』此是慢業；『我菩薩住。』此是慢業；『我能不斷佛種、法種、眾僧種。』者，此是慢業；『我于眾生利益行。』者，此是慢業；『未度眾生我令得度、未解脫者我令解脫

【現代漢語翻譯】現代漢語譯本：

『取』和『不住』；瞭解緣覺乘（Pratyekabuddha-yana，指不依師教，獨自悟道的修行者）的道理，不執著于『取』，也不執著于『不住』，這就是智慧的奮迅（一種迅速而有力的智慧活動）。『又，奮迅王（Vikriditaraja，佛陀對菩薩的稱呼）！智慧的奮迅是指，如果能以一心遍知一切眾生的心，以一心體悟一切眾生的心體，無論是心還是智，這兩種心都不動搖，這就是智慧的奮迅。『又，奮迅王！智慧的奮迅是指，了知過去無障礙、無阻礙，但對於過去的心也不執著；了知未來無障礙、無阻礙，對於未來和過去的心也不執著；了知現在無障礙、無阻礙，對於過去、未來、現在的心也不作戲論（無意義的思辨），這就是智慧的奮迅。『又，奮迅王！智慧的奮迅是指，如果以盡智（Kshaya-jnana，斷盡煩惱的智慧）了知，並且也知道善根的修行沒有窮盡；以無生智（Anutpada-jnana，不生不滅的智慧）了知，並且也知道集（Samudaya，苦的根源）的道理，這就是智慧的奮迅。『又，奮迅王！智慧的奮迅是指，如果知道一切法畢竟寂滅（Shunya，空性），知道一切法並非由其他因緣所生，以智慧的力量不取涅槃（Nirvana，解脫），爲了成熟一切眾生，這就是菩薩的智慧奮迅。『如是，奮迅王！菩薩如果想以這種智慧奮迅而奮迅，應當善於運用智慧所應做的事，不要做傲慢的事。什麼是傲慢的事呢？凡是有意行的都是傲慢的事，凡是有識行的都是傲慢的事，凡是有心行的都是傲慢的事，凡是樂於善行的、凡是墮入見解施捨的都是傲慢的事，凡是墮入想戒的都是傲慢的事，凡是依賴自己或他人而行忍辱的都是傲慢的事，凡是有起心分別精進的都是傲慢的事；凡是分別身體般若（Prajna，智慧）也是如此，都是傲慢的事。『凡是生起我慢的都是傲慢的事：『我是菩薩』，這是傲慢的事；『我住在菩薩的境界』，這是傲慢的事；『我能不斷絕佛種、法種、眾僧種』，這是傲慢的事；『我為眾生的利益而行』，這是傲慢的事；『未得度的眾生我令得度，未解脫的眾生我令解脫』

【English Translation】 English version:

'Taking' and 'not abiding'; understanding the path of the Pratyekabuddha-yana (those who attain enlightenment independently, without a teacher), not clinging to 'taking' and not clinging to 'not abiding,' this is the swift activity of wisdom (Jnana-vikridita). 'Furthermore, O Vikriditaraja (King of Swift Activity, an epithet for a Bodhisattva)! The swift activity of wisdom is when, with one mind, one knows the minds of all beings, and with one mind, one comprehends the essence of all beings' minds. Whether it is the mind or wisdom, these two minds do not waver; this is the swift activity of wisdom.' 'Furthermore, O Vikriditaraja! The swift activity of wisdom is when one knows the past without obstruction or hindrance, yet does not cling to the past mind; one knows the future without obstruction or hindrance, yet does not cling to the future or past mind; one knows the present without obstruction or hindrance, yet does not engage in idle speculation about the past, future, or present mind; this is the swift activity of wisdom.' 'Furthermore, O Vikriditaraja! The swift activity of wisdom is when, with the wisdom of exhaustion (Kshaya-jnana), one knows, and also knows that the practice of good roots is not exhausted; with the wisdom of non-arising (Anutpada-jnana), one knows, and also knows the principle of origination (Samudaya); this is the swift activity of wisdom.' 'Furthermore, O Vikriditaraja! The swift activity of wisdom is when one knows that all dharmas are ultimately quiescent (Shunya, emptiness), knows that all dharmas do not arise from other causes, and with the power of wisdom, does not take Nirvana (liberation), for the sake of maturing all beings; this is the Bodhisattva's swift activity of wisdom.' 'Thus, O Vikriditaraja! If a Bodhisattva wishes to engage in this swift activity of wisdom, they should skillfully perform the tasks that wisdom should perform, and not engage in acts of arrogance. What are acts of arrogance? All intentional actions are acts of arrogance, all actions of consciousness are acts of arrogance, all actions of the mind are acts of arrogance, all those who delight in good actions, all those who fall into views of giving are acts of arrogance, all those who fall into precepts of thought are acts of arrogance, all those who rely on themselves or others to practice patience are acts of arrogance, all those who have a discriminating mind in their diligence are acts of arrogance; all discrimination of the body's Prajna (wisdom) is also like this, all are acts of arrogance.' 'All arising of pride is an act of arrogance: 『I am a Bodhisattva,』 this is an act of arrogance; 『I dwell in the state of a Bodhisattva,』 this is an act of arrogance; 『I can ensure that the lineage of the Buddha, the Dharma, and the Sangha is not severed,』 this is an act of arrogance; 『I act for the benefit of beings,』 this is an act of arrogance; 『I will liberate those who are not liberated, I will free those who are not free』

、未安慰者我能安慰、未涅槃者我令涅槃。』此是慢業；『我行佈施、我持戒、我忍、我行精進、我禪、我慧。』此是慢業；『我行慈心、我行悲心、我行喜心、我行舍心。』此是慢業；『我行少欲、我行知足、我遠離行、我不染行。』此是慢業；『我頭陀行、空閑正行、憶念分別。』此是慢業；『我行空行、我無相行、我無願行。』此是慢業；『我能實語、我能真語、我如說行憶念分別。』此是慢業；『我過魔業、過四魔罥、斷一切見、我修行忍。』憶念分別此心意業，諸如是等此中略說，『我菩提覺、我轉法輪、我令眾生得解脫已，然後乃入無餘涅槃。』憶念分別此心意業，奮迅王！諸有心行、起心作說，皆是慢業。

「奮迅王！何者智業？于如是處，非是心意意識轉行，彼是智業；菩薩如是常作智業。菩薩云何常作智業？所謂菩薩常作二業，二者，所謂成熟眾生，攝取正法。云何菩薩成熟眾生？謂自智知成熟眾生。自智知者自住離慢，如是自知隨於何處自離住知，非意、非識；菩薩如是非意、非識，菩薩如是成熟眾生。

「云何菩薩攝取正法？菩薩若於一切諸法皆不攝者，此是菩薩攝取正法。非色攝者是攝正法；如是，非受、非想、非行、非識攝者，是攝正法。如是次第，非界攝者是攝正法；非入

【現代漢語翻譯】現代漢語譯本：『我能安慰那些未被安慰的人，我能使那些未入涅槃的人進入涅槃。』這是慢業（指因驕慢而產生的行為）；『我行佈施，我持戒，我忍辱，我精進，我修禪定，我具智慧。』這是慢業；『我行慈心，我行悲心，我行喜心，我行舍心。』這是慢業；『我少欲知足，我遠離世俗，我不被世俗污染。』這是慢業；『我修頭陀行（指苦行），我獨處修行，我憶念並分別諸法。』這是慢業；『我修空性，我修無相，我修無愿。』這是慢業；『我能說實話，我能說真話，我能如所說而行，並憶念分別。』這是慢業；『我超越了魔業，超越了四魔的束縛，斷除了一切見解，我修行忍辱。』憶念分別這些心意活動，諸如此類，這裡簡略地說，『我證得菩提覺悟，我轉法輪，我使眾生得到解脫后，然後才進入無餘涅槃。』憶念分別這些心意活動，奮迅王（菩薩名）！凡是有心念活動、生起心念並說出來的，都是慢業。『奮迅王！什麼是智業（指智慧的行為）？』在這樣的情況下，不是心意意識的運轉，那就是智業；菩薩常常這樣進行智業。菩薩如何常常進行智業呢？菩薩常常進行兩種行為，這兩種行為是：成熟眾生和攝取正法。菩薩如何成熟眾生呢？就是用自己的智慧去了解如何成熟眾生。用自己的智慧去了解，就是自己安住于遠離驕慢的狀態，像這樣自己知道自己安住于遠離驕慢的狀態，不是通過心意，也不是通過意識；菩薩像這樣不通過心意和意識，菩薩像這樣成熟眾生。『菩薩如何攝取正法呢？』菩薩如果對一切諸法都不執著，這就是菩薩攝取正法。不執著於色法，就是攝取正法；同樣，不執著于受、想、行、識，就是攝取正法。像這樣依次類推，不執著于界（指地、水、火、風等元素），就是攝取正法；不執著于入（指眼、耳、鼻、舌、身、意等六根）

【English Translation】 English version: 『I can comfort the uncomforted, I can lead the un-Nirvanaed to Nirvana.』 This is the karma of conceit; 『I practice giving, I uphold precepts, I practice patience, I practice diligence, I practice meditation, I possess wisdom.』 This is the karma of conceit; 『I practice loving-kindness, I practice compassion, I practice joy, I practice equanimity.』 This is the karma of conceit; 『I am content with few desires, I am content, I practice detachment, I am not defiled.』 This is the karma of conceit; 『I practice asceticism (dhuta), I practice solitary meditation, I practice mindfulness and discernment.』 This is the karma of conceit; 『I practice emptiness, I practice signlessness, I practice wishlessness.』 This is the karma of conceit; 『I can speak truthfully, I can speak genuinely, I can act as I speak, and I practice mindfulness and discernment.』 This is the karma of conceit; 『I have overcome the works of Mara, overcome the four snares of Mara, severed all views, and I practice patience.』 Mindfulness and discernment of these mental activities, and such like, are briefly stated here, 『I attain Bodhi enlightenment, I turn the Dharma wheel, I liberate sentient beings, and then I enter into Parinirvana.』 Mindfulness and discernment of these mental activities, O Fervent King (a Bodhisattva name)! All mental activities, arising thoughts and spoken words, are the karma of conceit. 『O Fervent King! What is the karma of wisdom?』 In such a state, where there is no operation of mind, intention, or consciousness, that is the karma of wisdom; Bodhisattvas constantly engage in the karma of wisdom. How do Bodhisattvas constantly engage in the karma of wisdom? Bodhisattvas constantly engage in two karmas, these two are: maturing sentient beings and embracing the true Dharma. How do Bodhisattvas mature sentient beings? It is through their own wisdom that they know how to mature sentient beings. Knowing through their own wisdom means abiding in a state free from conceit, and thus knowing oneself to abide in a state free from conceit, not through intention, nor through consciousness; Bodhisattvas, not through intention or consciousness, thus mature sentient beings. 『How do Bodhisattvas embrace the true Dharma?』 If Bodhisattvas do not cling to any dharmas, this is how Bodhisattvas embrace the true Dharma. Not clinging to form is embracing the true Dharma; likewise, not clinging to feeling, perception, mental formations, or consciousness is embracing the true Dharma. In this order, not clinging to the elements (earth, water, fire, wind, etc.) is embracing the true Dharma; not clinging to the entrances (the six senses: eyes, ears, nose, tongue, body, and mind) is

攝者是攝正法；非善法攝、不善法攝是攝正法；非凈、不凈，非漏、無漏，有為、無為，非世間法、出世間法，非如是攝是攝正法；非施相攝是攝正法，非戒、非忍、精進、禪攝是攝正法。何以故？諸攀緣生皆有相生，非法、非律、非攝正法。何以故？無相、無礙，如來正覺，彼不可得相攀緣攝。菩薩若知如是業者，是則名智；若以是智作智所作，彼非盡智。

「奮迅王！何者慧奮迅？謂為法分以句分析取四無礙。何等為四？一者、義無礙，二者、法無礙，三者、辭無礙，四者、樂說無礙。

「義無礙者，於一切字惟取于義而不取字——所言義者，正知一切諸法之義。

「又復義者，不可說義，于種種字皆悉不忘知前後聲，此名為義。非取語故得隨順義，若能如是語義平等則隨順義。若如是知，名義無礙；於一切義皆無礙故，名義無礙。

「法無礙者，謂法隨順，不順非法。隨順法者不念非法。何以故？彼一切法離名字智。法無礙者，若乘、若法，不異法說，於法界相不壞法界。何以故？法界一相——所謂無相。彼於何者說法言語？聞彼語已響聲平等，隨順信解，信說法語法界平等，隨世俗知而不取著，以是諸義名法無礙。

「辭無礙者，謂知字語——若龍、夜叉、若乾闥婆、若阿修

【現代漢語翻譯】現代漢語譯本：

『攝』是指攝取正法；非善法所攝、非不善法所攝，才是攝取正法；非清凈、非不清凈，非有漏、非無漏，非有為、非無為，非世間法、非出世間法，非如此所攝才是攝取正法；非佈施之相所攝才是攝取正法，非持戒、非忍辱、精進、禪定所攝才是攝取正法。為什麼呢？因為所有攀緣而生的事物都有其相生，它們不是法、不是律、也不是攝取正法。為什麼呢？因為無相、無礙，如來正覺（Tathagata's perfect enlightenment）是不可得的，不能被相攀緣所攝。菩薩如果知道這樣的道理，就稱為智慧；如果用這種智慧去做智慧所應做的事，那他就不是盡智（exhausted wisdom）。

『奮迅王（Vigorous King）！』什麼是慧奮迅（wisdom's swiftness）？是指爲了理解法義，通過分析句子來獲得四無礙（four unobstructed knowledges）。哪四種呢？第一是義無礙（unobstructed knowledge of meaning），第二是法無礙（unobstructed knowledge of dharma），第三是辭無礙（unobstructed knowledge of language），第四是樂說無礙（unobstructed knowledge of eloquence）。

『義無礙』是指，對於一切文字，只取其義而不取其字——所說的義，是指正確地瞭解一切諸法的意義。

又，義是指不可言說的意義，對於各種文字都能不忘地知道其前後的聲音，這稱為義。不是因為執著于語言才能順應義理，如果能這樣理解，語義平等，就能順應義理。如果能這樣理解，就稱為義無礙；因為對於一切義理都沒有障礙，所以稱為義無礙。

『法無礙』是指，隨順於法，不隨順於非法。隨順於法的人不會執著于非法。為什麼呢？因為一切法都離於名字的認知。法無礙是指，無論是乘（vehicle）、還是法，都以不異於法的方式來說，在法界的相上不破壞法界。為什麼呢？因為法界是一相——即無相。他們用什麼語言來說法呢？聽到他們的語言，聲音平等，隨順信解，相信說法、法界是平等的，隨順世俗的認知而不執著，因為這些意義，稱為法無礙。

『辭無礙』是指，瞭解文字語言——無論是龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、還是阿修羅（Asura）

【English Translation】 English version:

'Grasping' refers to grasping the true Dharma; that which is not grasped by good dharmas, nor by unwholesome dharmas, is grasping the true Dharma; that which is not pure, nor impure, not defiled, nor undefiled, not conditioned, nor unconditioned, not worldly, nor transcendental, that which is not grasped in this way is grasping the true Dharma; that which is not grasped by the aspect of giving is grasping the true Dharma, that which is not grasped by precepts, patience, diligence, or meditation is grasping the true Dharma. Why is that? Because all things that arise from clinging have their arising, they are not the Dharma, not the Vinaya, nor grasping the true Dharma. Why is that? Because the unconditioned, unobstructed, Tathagata's perfect enlightenment is unattainable, it cannot be grasped by clinging to aspects. If a Bodhisattva knows this principle, it is called wisdom; if he uses this wisdom to do what wisdom should do, then he is not one with exhausted wisdom.

'Vigorous King!' What is wisdom's swiftness? It refers to, in order to understand the meaning of the Dharma, obtaining the four unobstructed knowledges by analyzing sentences. What are the four? First is unobstructed knowledge of meaning, second is unobstructed knowledge of dharma, third is unobstructed knowledge of language, and fourth is unobstructed knowledge of eloquence.

'Unobstructed knowledge of meaning' refers to, regarding all words, only grasping their meaning and not grasping the words themselves—the meaning referred to is the correct understanding of the meaning of all dharmas.

Moreover, meaning refers to the inexpressible meaning, being able to know the preceding and following sounds of various words without forgetting, this is called meaning. It is not by clinging to language that one can accord with meaning, if one can understand in this way, the meaning of words is equal, then one can accord with meaning. If one can understand in this way, it is called unobstructed knowledge of meaning; because there is no obstruction to all meanings, it is called unobstructed knowledge of meaning.

'Unobstructed knowledge of dharma' refers to according with the Dharma, not according with non-dharma. One who accords with the Dharma does not cling to non-dharma. Why is that? Because all dharmas are apart from the cognition of names. Unobstructed knowledge of dharma refers to, whether it is a vehicle or a dharma, speaking in a way that is not different from the Dharma, not destroying the dharma realm in the aspect of the dharma realm. Why is that? Because the dharma realm is one aspect—that is, no aspect. With what language do they speak the Dharma? Hearing their language, the sounds are equal, according with faith and understanding, believing that the Dharma and the dharma realm are equal, according with worldly cognition without clinging, because of these meanings, it is called unobstructed knowledge of dharma.

'Unobstructed knowledge of language' refers to understanding the words and language—whether it is a Naga, a Yaksa, a Gandharva, or an Asura

羅、若迦樓羅、若緊那羅、摩睺羅伽、人非人等諸字語智，釋提桓因、梵世界主諸字語智，一語、多語、略語、廣語、女語、男語、若內官語、若過去語、若未來語、若現在語，一切皆知如法字語。若以字語令他眾生自意知解，如是而說，自語、他語，彼此不障、亦不取著。何以故？知一切法無字、無語。彼如是念：『何者字語？若說何法？彼如是法字語中無，故不可得、亦不可說。又，彼字語於法中無，故不可得、亦不可說。若說字語，字語無聲；若當真實有此言辭——善法言辭、惡法言辭——則不可得，應知此辭不在於法。辭無礙者於一切法皆不障礙，諸法不行。何以故？法不行故，一切諸法畢竟不行。』如是知已而為他說、教他令知，名辭無礙。

「何者名為樂說無礙？若一切語皆悉樂說、於一切聲皆悉樂說、於一切名皆悉樂說。

「云何樂說？于義樂說、於法樂說、于真樂說、于實樂說。若有眾生於修多羅語聲信解，為彼眾生修多羅語響聲樂說；若於祇夜語聲信解，則為祇夜響聲樂說；如是，伽他、和伽羅那、若憂陀那、若尼陀那、阿波陀那、伊帝曰多伽、若阇多迦、若裴不略、阿浮陀達摩語聲信解，為裴不略、阿浮陀達摩響聲樂說；若於前修語聲信解，則為前修響聲樂說。一切眾生諸根樂說，

【現代漢語翻譯】現代漢語譯本：如果菩薩能夠理解諸如羅剎（一種惡鬼）、迦樓羅（一種金翅鳥）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）以及其他非人眾生的語言，能夠理解釋提桓因（帝釋天）和梵世界主等天神的語言，能夠理解單語、多語、略語、廣語、女語、男語、內官語、過去語、未來語和現在語，並且能夠如實地瞭解一切語言文字。如果菩薩能夠運用語言文字使其他眾生理解其意，並且能夠自說、他說，彼此之間沒有障礙，也不執著于語言文字。這是為什麼呢？因為菩薩知道一切法都沒有固定的文字和語言。菩薩會這樣想：『什麼是文字語言？要說什麼法呢？這些文字語言在法中並不存在，所以是不可得的，也是不可說的。』而且，這些文字語言在法中並不存在，所以是不可得的，也是不可說的。如果說文字語言，文字語言本身沒有聲音；如果說真實存在這些言辭——善法言辭和惡法言辭——那也是不可得的，應該知道這些言辭並不在法中。對於語言文字沒有障礙的人，對於一切法都沒有障礙，諸法不會自行運轉。為什麼呢？因為法本身不運轉，所以一切諸法最終都不會運轉。』菩薩這樣理解之後，再為他人宣說，教導他人理解，這就叫做辭無礙。什麼是樂說無礙呢？如果菩薩對於一切語言都樂於宣說，對於一切聲音都樂於宣說，對於一切名稱都樂於宣說。什麼是樂於宣說呢？就是樂於宣說義理、樂於宣說法、樂於宣說真諦、樂於宣說實相。如果有眾生對於修多羅（佛經）的語言聲音信解，菩薩就為他們樂於宣說修多羅的響聲；如果對於祇夜（偈頌）的語言聲音信解，就為他們樂於宣說祇夜的響聲；像這樣，對於伽他（偈頌）、和伽羅那（記說）、憂陀那（自說）、尼陀那（因緣）、阿波陀那（譬喻）、伊帝曰多伽（本事）、阇多迦（本生）、裴不略（方廣）、阿浮陀達摩（未曾有法）的語言聲音信解，就為他們樂於宣說裴不略、阿浮陀達摩的響聲；如果對於前修（過去修行）的語言聲音信解，就為他們樂於宣說前修的響聲。菩薩對於一切眾生的根性都樂於宣說。

【English Translation】 English version: If a Bodhisattva understands the languages of beings such as Rakshasas (a type of demon), Garudas (a type of golden-winged bird), Kinnaras (a type of celestial musician), Mahoragas (a type of great serpent deity), and other non-human beings, and understands the languages of deities such as Shakra (Indra) and the lords of the Brahma world, and understands single languages, multiple languages, abbreviated languages, extensive languages, female languages, male languages, eunuch languages, past languages, future languages, and present languages, and knows all languages and words as they truly are. If a Bodhisattva can use language and words to enable other beings to understand their meaning, and can speak for themselves and for others, without any obstruction between them, and without attachment to language and words. Why is this so? Because the Bodhisattva knows that all dharmas have no fixed words or languages. The Bodhisattva thinks like this: 『What are words and languages? What dharma is to be spoken? These words and languages do not exist in the dharma, so they are unattainable and unspeakable.』 Moreover, these words and languages do not exist in the dharma, so they are unattainable and unspeakable. If one speaks of words and languages, words and languages themselves have no sound; if one says that these words truly exist—words of good dharma and words of evil dharma—then they are also unattainable, and one should know that these words are not in the dharma. One who has no obstruction in language has no obstruction in all dharmas, and dharmas do not operate on their own. Why is this so? Because dharma itself does not operate, so all dharmas ultimately do not operate.』 After understanding this, the Bodhisattva then speaks for others and teaches others to understand, and this is called unobstructed eloquence in language. What is called unobstructed eloquence in joyful speech? If a Bodhisattva is joyful in speaking all languages, joyful in speaking all sounds, and joyful in speaking all names. What is joyful speech? It is being joyful in speaking about meaning, joyful in speaking about dharma, joyful in speaking about truth, and joyful in speaking about reality. If there are beings who believe and understand the sounds of the language of Sutras (Buddhist scriptures), the Bodhisattva joyfully speaks the sounds of Sutras for them; if they believe and understand the sounds of the language of Geyas (verses), the Bodhisattva joyfully speaks the sounds of Geyas for them; likewise, for those who believe and understand the sounds of the language of Gathas (verses), Vyakaranas (explanations), Udana (spontaneous utterances), Nidanas (causes and conditions), Avadanas (parables), Itivrittakas (stories of past lives), Jatakas (birth stories), Vaipulyas (extensive teachings), and Adbhuta-dharmas (wondrous dharmas), the Bodhisattva joyfully speaks the sounds of Vaipulyas and Adbhuta-dharmas for them; if they believe and understand the sounds of the language of Purva-yogis (past practitioners), the Bodhisattva joyfully speaks the sounds of Purva-yogis for them. The Bodhisattva is joyful in speaking to all beings according to their faculties.

謂于信者信根樂說、于精進者進根樂說、于有念者念根樂說、于有定者定根樂說、于有慧者慧根樂說，如是廣說一切諸根二萬一千菩薩樂說。欲行者根八萬四千如來所知，彼一切根如來樂說，菩薩隨順相似樂說彼一切根二萬一千；瞋行者根八萬四千如來所知，彼一切根如來樂說，菩薩隨順相似樂說彼一切根二萬一千；癡行者根八萬四千如來所知，彼一切根如來樂說，菩薩隨順相似樂說彼一切根二萬一千；等行者根八萬四千如來所知，彼一切根如來樂說，菩薩隨順相似樂說彼一切根二萬一千，如是名為樂說無礙。

「奮迅王！彼義無礙、法無礙、辭無礙、樂說無礙，如是一切以慧為根、依慧而住、隨慧而行，菩薩依慧，此等及餘種種奮迅而皆奮迅。

「又，奮迅王！慧何為根？慧依何住？慧隨何行？奮迅王！聞為慧根，慧依聞住，慧隨聞行。

「又，奮迅王！聞何為根？聞依何住？聞隨何行？奮迅王！善知識者則是聞根，聞者則依善知識住，聞者隨順善知識行。

「又，奮迅王！彼善知識以何為根？依何而住？隨順何行？奮迅王！彼善知識敬重為根，依敬重住，隨敬重行。

「又，奮迅王！如是敬重以何為根？依何而住？隨順何行？奮迅王！如是敬重深心為根，依深心住，隨深心行。

【現代漢語翻譯】現代漢語譯本對於有信根的人，樂於宣說信根；對於有精進根的人，樂於宣說精進根；對於有念根的人，樂於宣說念根；對於有定根的人，樂於宣說定根；對於有慧根的人，樂於宣說慧根。像這樣廣泛地宣說一切諸根，有兩萬一千位菩薩樂於宣說。對於貪慾習性的人，有八萬四千種如來所知的根，如來樂於宣說這些根，菩薩隨順相似地樂於宣說這些根，有兩萬一千種；對於嗔恚習性的人，有八萬四千種如來所知的根，如來樂於宣說這些根，菩薩隨順相似地樂於宣說這些根，有兩萬一千種；對於愚癡習性的人，有八萬四千種如來所知的根，如來樂於宣說這些根，菩薩隨順相似地樂於宣說這些根，有兩萬一千種；對於等分習性的人，有八萬四千種如來所知的根，如來樂於宣說這些根，菩薩隨順相似地樂於宣說這些根，有兩萬一千種。像這樣就叫做樂說無礙。

『奮迅王（菩薩名）！』，義無礙、法無礙、辭無礙、樂說無礙，這一切都以智慧為根本，依靠智慧而住，隨順智慧而行。菩薩依靠智慧，這些以及其他種種都能奮迅而行。

『又，奮迅王！智慧以什麼為根本？智慧依靠什麼而住？智慧隨順什麼而行？』『奮迅王！聽聞為智慧的根本，智慧依靠聽聞而住，智慧隨順聽聞而行。』

『又，奮迅王！聽聞以什麼為根本？聽聞依靠什麼而住？聽聞隨順什麼而行？』『奮迅王！善知識則是聽聞的根本，聽聞則依靠善知識而住，聽聞隨順善知識而行。』

『又，奮迅王！善知識以什麼為根本？依靠什麼而住？隨順什麼而行？』『奮迅王！善知識以敬重為根本，依靠敬重而住，隨順敬重而行。』

『又，奮迅王！像這樣，敬重以什麼為根本？依靠什麼而住？隨順什麼而行？』『奮迅王！像這樣，敬重以深心為根本，依靠深心而住，隨順深心而行。』

【English Translation】 English version For those with the root of faith, they are delighted to speak about the root of faith; for those with the root of diligence, they are delighted to speak about the root of diligence; for those with the root of mindfulness, they are delighted to speak about the root of mindfulness; for those with the root of concentration, they are delighted to speak about the root of concentration; for those with the root of wisdom, they are delighted to speak about the root of wisdom. In this way, extensively speaking about all the roots, there are twenty-one thousand Bodhisattvas who are delighted to speak. For those with a disposition of desire, there are eighty-four thousand roots known by the Tathagata (Buddha), the Tathagata is delighted to speak about these roots, and Bodhisattvas, in accordance with this, are similarly delighted to speak about these roots, there are twenty-one thousand; for those with a disposition of anger, there are eighty-four thousand roots known by the Tathagata, the Tathagata is delighted to speak about these roots, and Bodhisattvas, in accordance with this, are similarly delighted to speak about these roots, there are twenty-one thousand; for those with a disposition of ignorance, there are eighty-four thousand roots known by the Tathagata, the Tathagata is delighted to speak about these roots, and Bodhisattvas, in accordance with this, are similarly delighted to speak about these roots, there are twenty-one thousand; for those with an equal disposition, there are eighty-four thousand roots known by the Tathagata, the Tathagata is delighted to speak about these roots, and Bodhisattvas, in accordance with this, are similarly delighted to speak about these roots, there are twenty-one thousand. This is called unobstructed eloquence.

'O, Fenshun Wang (Bodhisattva's name)!', unobstructed in meaning, unobstructed in dharma, unobstructed in expression, and unobstructed in eloquence, all of these have wisdom as their root, rely on wisdom to abide, and follow wisdom to act. Bodhisattvas rely on wisdom, and these and other various things can be done swiftly.

'Furthermore, O, Fenshun Wang! What is the root of wisdom? What does wisdom rely on to abide? What does wisdom follow to act?' 'O, Fenshun Wang! Hearing is the root of wisdom, wisdom relies on hearing to abide, and wisdom follows hearing to act.'

'Furthermore, O, Fenshun Wang! What is the root of hearing? What does hearing rely on to abide? What does hearing follow to act?' 'O, Fenshun Wang! A good teacher is the root of hearing, hearing relies on a good teacher to abide, and hearing follows a good teacher to act.'

'Furthermore, O, Fenshun Wang! What is the root of a good teacher? What does a good teacher rely on to abide? What does a good teacher follow to act?' 'O, Fenshun Wang! A good teacher has respect as its root, relies on respect to abide, and follows respect to act.'

'Furthermore, O, Fenshun Wang! Like this, what is the root of respect? What does respect rely on to abide? What does respect follow to act?' 'O, Fenshun Wang! Like this, respect has a profound mind as its root, relies on a profound mind to abide, and follows a profound mind to act.'

「又，奮迅王！如是深心以何為根？依何而住？隨順何行？奮迅王！如是深心不諂為根，依不諂住，隨不諂行。

「又，奮迅王！如是不諂以何為根？依何而住？隨順何行？奮迅王！如是不諂大悲為根，依大悲住，隨大悲行。

「又，奮迅王！如是大悲以何為根？依何而住？隨順何行？奮迅王！一切眾生是大悲根，即依一切眾生而住，隨順一切眾生而行。何以故？奮迅王！菩薩為令一切眾生得解脫故，發起大悲一切智心。

「奮迅王！此慧奮迅，菩薩發此一法門己，若於一劫、若余殘劫異異法說無法妨礙。欲令眾生不見其身而為說法，隨意即能；欲令自身一切毛根皆出法聲，隨意即能。如彼眾生深心修行而為說法辯才樂說、如彼眾生身色示現而為說法，他來斗諍不能破壞。

「若諸外道五通所知，咒讀、智論、若鞞陀智種種語論、月日星智、知陰陽智、或有夢相、或時地動、陀毗羅咒種種方術、若烏語等；以咒術力能令鹿等輪聚不行，咒龍、夜叉、乾闥婆等；或有王鹿餘人身相、豐相儉相、星行戲相一切皆知；復知世間種種伎能，若書、若印、若數、若算一切解知；歌聲、樂聲、打鈸等聲、節脈處等一切皆知。

「彼婆羅門外道之人、如是一切下劣種姓不得為說，彼菩薩如是一

【現代漢語翻譯】現代漢語譯本『又，奮迅王（菩薩名）！這樣的深心以什麼為根本？依靠什麼而安住？隨順什麼而行？奮迅王！這樣的深心以不諂媚為根本，依靠不諂媚而安住，隨順不諂媚而行。『又，奮迅王！這樣的不諂媚以什麼為根本？依靠什麼而安住？隨順什麼而行？奮迅王！這樣的不諂媚以大悲為根本，依靠大悲而安住，隨順大悲而行。『又，奮迅王！這樣的大悲以什麼為根本？依靠什麼而安住？隨順什麼而行？奮迅王！一切眾生是大悲的根本，即依靠一切眾生而安住，隨順一切眾生而行。為什麼呢？奮迅王！菩薩爲了讓一切眾生得到解脫，發起大悲一切智心。『奮迅王！這種智慧的奮迅，菩薩發起這一法門之後，如果在一劫、或者其餘殘劫用不同的方法說法，都不會有任何妨礙。想要讓眾生看不見自己的身體而為他們說法，可以隨意做到；想要讓自身一切毛孔都發出法音，也可以隨意做到。如同那些眾生以深心修行而為他們說法，辯才無礙，樂於說法；如同那些眾生以身色示現而為他們說法，他人前來辯論也不能破壞。『如果那些外道以五神通所知，咒語、智論、吠陀（古代印度經典）的知識、各種論述、日月星辰的知識、陰陽的知識，或者夢境的預兆、或者地動的預兆、陀毗羅咒（一種咒語）的各種方術、或者鳥語等等；以咒術的力量能夠讓鹿等動物聚集在一起而不散開，咒語龍、夜叉（一種鬼神）、乾闥婆（一種天神）等；或者知道國王、鹿以及其他人的身相、豐滿或消瘦的相貌、星象的執行等等一切；又知道世間各種技能，比如書寫、印章、數字、算術等等一切都瞭解；歌聲、樂聲、打鈸等聲音、節脈之處等等一切都瞭解。『那些婆羅門外道之人，像這樣一切下劣種姓的人，不能為他們說此法，那些菩薩像這樣'

【English Translation】 English version 'Furthermore, O Fenshun Wang (a Bodhisattva's name)! What is the root of such profound mind? What does it rely on to abide? What does it follow in its practice? O Fenshun Wang! Such profound mind has non-flattery as its root, relies on non-flattery to abide, and follows non-flattery in its practice.' 'Furthermore, O Fenshun Wang! What is the root of such non-flattery? What does it rely on to abide? What does it follow in its practice? O Fenshun Wang! Such non-flattery has great compassion as its root, relies on great compassion to abide, and follows great compassion in its practice.' 'Furthermore, O Fenshun Wang! What is the root of such great compassion? What does it rely on to abide? What does it follow in its practice? O Fenshun Wang! All sentient beings are the root of great compassion, that is, it relies on all sentient beings to abide, and follows all sentient beings in its practice. Why is that? O Fenshun Wang! Bodhisattvas, in order to liberate all sentient beings, arouse the mind of great compassion and all-knowing wisdom.' 'O Fenshun Wang! This swiftness of wisdom, once a Bodhisattva has initiated this Dharma gate, if they preach the Dharma in different ways for one kalpa (an extremely long period of time) or the remaining kalpas, there will be no hindrance. If they wish to preach the Dharma to sentient beings without them seeing their body, they can do so at will; if they wish to have all the pores of their body emit Dharma sounds, they can also do so at will. Like those sentient beings who practice with profound minds, the Bodhisattva preaches the Dharma to them with eloquence and joy; like those sentient beings who are shown the Dharma through the Bodhisattva's physical form, no one can disrupt the Dharma through debate.' 'If those non-Buddhist practitioners know through their five supernatural powers, mantras, intellectual arguments, knowledge of the Vedas (ancient Indian scriptures), various discourses, knowledge of the sun, moon, and stars, knowledge of yin and yang, or omens from dreams, or omens from earthquakes, various techniques of the Dharani (a type of mantra) mantra, or bird language, etc.; with the power of mantras, they can gather deer and other animals together without them scattering, they can control dragons, yakshas (a type of spirit), gandharvas (a type of celestial being), etc.; or they know the physical appearances of kings, deer, and other people, whether they are plump or thin, the movements of stars, etc.; they also know various worldly skills, such as writing, seals, numbers, arithmetic, etc.; they understand everything; they know singing, music, the sounds of cymbals, the pulse points, etc.' 'Those Brahmins and non-Buddhist practitioners, all those of inferior lineage, should not be told this Dharma, those Bodhisattvas like this.'

切皆悉現得。

「有慧菩薩此一切法能示他人，如是一切皆悉善解。如是，菩薩善知咒毒、知咒毒處、知種種論；如是，一切菩薩悉知，而不惱亂一切眾生、不信此等以為正道。

「奮迅王！菩薩如是有慧奮迅，千萬梵俱坐住語言，迭互相見、色色相示、語語相示。如是，菩薩青等諸色威德光明勝彼諸梵，于彼梵處心不悕望，如是諸梵到菩薩所心生敬重。如是一切天宮殿中示現自在，菩薩于彼不生悕望、不生貪樂，生無常想、苦無我想。菩薩如是隨順一切眾生解脫，奮迅王！此慧奮迅。

「奮迅王！又，彼菩薩以慧奮迅于魔世界化作宮殿——勝彼魔宮過百千倍——令彼諸魔于勝宮殿悕望貪著；生貪著已，心則離慢；既離慢已，令住阿耨多羅三藐三菩提，然後乃為說無常法。

「奮迅王！彼慧菩薩一切處行如是應知。以是慧故，若施、若受、若發願等一切應知；以是慧故，若自護戒、令他持戒，以是持戒愿取菩提，應如是知；以是慧故，若自修忍、令他修忍，以是修忍愿取菩提，應如是知；以是慧故，若自精進、令他精進，以是精進愿取菩提，應如是知；以是慧故，若自入禪三摩跋提、令他入禪三摩跋提，以是入禪三摩跋提愿取菩提，應如是知；以是慧故，若自攝法、若為他說，如聞觀察，應

【現代漢語翻譯】現代漢語譯本一切都完全顯現出來。『有智慧的菩薩能夠向他人展示這一切法，並且對這一切都善於理解。像這樣，菩薩善於瞭解咒語、瞭解咒語的作用之處、瞭解各種論述；像這樣，一切菩薩都瞭解，但不擾亂一切眾生，不相信這些是正道。『奮迅王！菩薩有這樣的智慧奮迅，千萬梵天（Brahmā，印度教的創造之神）聚集在一起，互相看見、互相指示、用語言互相指示。像這樣，菩薩的青色等各種顏色的威德光明勝過那些梵天，菩薩對那些梵天所在之處沒有絲毫的期望，而那些梵天來到菩薩這裡則心生敬重。像這樣，菩薩在一切天宮殿中示現自在，菩薩對那些天宮殿不生期望、不生貪戀，生起無常、苦、無我的想法。菩薩像這樣隨順一切眾生解脫，奮迅王！這就是智慧的奮迅。『奮迅王！還有，那位菩薩以智慧奮迅在魔的世界化作宮殿——勝過魔的宮殿百千倍——讓那些魔對勝妙的宮殿產生期望和貪戀；產生貪戀之後，他們的心就離開了傲慢；離開傲慢之後，讓他們安住于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），然後才為他們說無常之法。『奮迅王！那位有智慧的菩薩在一切地方的行持都應當這樣理解。因為有這樣的智慧，所以無論是佈施、接受佈施、還是發願等一切都應當瞭解；因為有這樣的智慧，所以無論是自己守護戒律、還是讓別人持戒，以這樣的持戒愿求菩提，都應當這樣瞭解；因為有這樣的智慧，所以無論是自己修忍辱、還是讓別人修忍辱，以這樣的修忍辱愿求菩提，都應當這樣瞭解；因為有這樣的智慧，所以無論是自己精進、還是讓別人精進，以這樣的精進愿求菩提，都應當這樣瞭解；因為有這樣的智慧，無論是自己入禪定三摩跋提（samāpatti，等至）、還是讓別人入禪定三摩跋提，以這樣的入禪定三摩跋提愿求菩提，都應當這樣瞭解；因為有這樣的智慧，無論是自己攝取佛法、還是為他人宣說，都應當像聽聞那樣觀察，應當

【English Translation】 English version All are completely manifested. 『A Bodhisattva with wisdom can demonstrate all these dharmas to others, and is skilled in understanding all of them. Thus, a Bodhisattva is skilled in understanding mantras, the effects of mantras, and various discourses; thus, all Bodhisattvas understand, but they do not disturb all sentient beings, nor do they believe these to be the right path. 『Fierce King! A Bodhisattva has such swiftness of wisdom that millions of Brahmās (Hindu god of creation) gather together, seeing each other, indicating to each other, and instructing each other with words. Thus, the majestic light of the Bodhisattva's blue and other colors surpasses those Brahmās, and the Bodhisattva has no desire for the places where those Brahmās reside, while those Brahmās come to the Bodhisattva with reverence. Thus, the Bodhisattva manifests freely in all heavenly palaces, without desiring or craving them, but instead generating thoughts of impermanence, suffering, and no-self. The Bodhisattva thus conforms to the liberation of all sentient beings, Fierce King! This is the swiftness of wisdom. 『Fierce King! Furthermore, that Bodhisattva, with the swiftness of wisdom, transforms a palace in the realm of Mara (demon) — surpassing the palace of Mara by a hundred thousand times — causing those Maras to desire and crave the superior palace; having generated craving, their minds then depart from arrogance; having departed from arrogance, they are made to abide in anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and then the Dharma of impermanence is spoken to them. 『Fierce King! The conduct of that wise Bodhisattva in all places should be understood in this way. Because of this wisdom, everything, whether it is giving, receiving, or making vows, should be understood; because of this wisdom, whether one guards precepts oneself or causes others to keep precepts, and with this keeping of precepts vows to attain Bodhi, it should be understood in this way; because of this wisdom, whether one practices patience oneself or causes others to practice patience, and with this practice of patience vows to attain Bodhi, it should be understood in this way; because of this wisdom, whether one practices diligence oneself or causes others to practice diligence, and with this practice of diligence vows to attain Bodhi, it should be understood in this way; because of this wisdom, whether one enters samāpatti (meditative absorption) oneself or causes others to enter samāpatti, and with this entering of samāpatti vows to attain Bodhi, it should be understood in this way; because of this wisdom, whether one gathers the Dharma oneself or speaks it to others, one should observe as one has heard, and should

如是知；以是慧故，一切行來、一切威儀、一切放舍，應如是知。

「有慧菩薩以慧力故，則能具得一切善力；有慧菩薩慧自在故得一切財；有慧菩薩慧奮迅故，於一切法得勝奮迅；有慧菩薩執慧力故，得佛相似莊嚴莊嚴；有慧菩薩於一切法皆隨順行而無功用。

「奮迅王！譬如世人放箭向上，奮其勢力自然向下，乃至到地而無功用。奮迅王！有慧菩薩亦復如是，以慧勢力能放愿箭而無功用，自然如是墮在一切善法之地，謂道場地示現慧力。

「復有何力？以慧力故，右手能動恒河沙等諸佛世界；以慧力故，勝魔眷屬、勝魔莊嚴、乃至獲得菩提所攝如來十力。何者為力？他不能勝，所謂天、人、阿修羅等一切世間所不能壞。奮迅王！此是戒通智慧奮迅。

「奮迅王！如是戒通智慧奮迅，若有不種善根眾生耳所不聞。奮迅王！若人得聞此法門已心歡喜者，如是之人於此奮迅則能奮迅。何以故？如是奮迅，一切聲聞、緣覺所無。」

如奮迅王菩薩所問，世尊說已，奮迅王聞心生歡喜，合掌向佛一心瞻仰，目不暫舍而作是言：「一切眾生以如是等四種奮迅而為奮迅，猶如如來、應、正遍知之所奮迅。」

爾時，世尊于奮迅王菩薩面前出種種色微妙色華、種種妙香葉相盛華。時彼菩薩即

【現代漢語翻譯】現代漢語譯本：

應如是知；因為有了這樣的智慧，一切的行動、一切的儀態、一切的放下，都應當這樣去理解。

『有智慧的菩薩因為智慧的力量，就能完全獲得一切的善的力量；有智慧的菩薩因為智慧的自在，就能獲得一切的財富；有智慧的菩薩因為智慧的迅猛，在一切法中都能獲得殊勝的迅猛；有智慧的菩薩執持智慧的力量，能獲得與佛相似的莊嚴；有智慧的菩薩在一切法中都能隨順而行，卻不費力。

『奮迅王（菩薩名）！譬如世人向上射箭，憑藉其力量自然會向下，最終落到地上而無需費力。奮迅王！有智慧的菩薩也是這樣，憑藉智慧的力量能放出願力的箭，而無需費力，自然而然地落在一切善法之地，也就是在道場中展現智慧的力量。

『還有什麼力量呢？因為智慧的力量，右手能動搖恒河沙數那麼多的佛世界；因為智慧的力量，能戰勝魔的眷屬、戰勝魔的莊嚴，乃至獲得菩提所包含的如來十力。什麼是力量呢？就是他人無法戰勝的，所謂天、人、阿修羅（一種神道生物）等一切世間都無法破壞的。奮迅王！這就是戒、通、智慧的迅猛。

『奮迅王！像這樣的戒、通、智慧的迅猛，如果是不種善根的眾生，他們的耳朵是聽不到的。奮迅王！如果有人聽聞了這個法門後心生歡喜，這樣的人就能在這個迅猛中奮迅。為什麼呢？因為這樣的迅猛，是一切聲聞（小乘修行者）、緣覺（中乘修行者）所沒有的。』

世尊說完奮迅王菩薩所問的問題后，奮迅王聽後心生歡喜，合掌向佛，一心瞻仰，目光不曾離開，並說道：『一切眾生以這樣的四種迅猛而為迅猛，就像如來、應供、正遍知（佛的稱號）的迅猛一樣。』

這時，世尊在奮迅王菩薩面前變現出各種顏色微妙的花朵、各種美妙的香葉盛開的花朵。當時，那位菩薩立即 English version:

Thus it is known; because of this wisdom, all actions, all deportments, all relinquishments, should be understood in this way.

'A Bodhisattva with wisdom, through the power of wisdom, is able to fully obtain all good powers; a Bodhisattva with wisdom, through the freedom of wisdom, obtains all wealth; a Bodhisattva with wisdom, through the swiftness of wisdom, obtains supreme swiftness in all dharmas; a Bodhisattva with wisdom, holding the power of wisdom, obtains adornments similar to those of the Buddha; a Bodhisattva with wisdom, in all dharmas, acts in accordance without effort.

'Swift King (Bodhisattva's name)! It is like a person in the world shooting an arrow upwards, its power naturally causing it to fall downwards, until it reaches the ground without effort. Swift King! A Bodhisattva with wisdom is also like this, through the power of wisdom, they can release the arrow of vows without effort, naturally falling into the ground of all good dharmas, which is to say, demonstrating the power of wisdom in the place of enlightenment.

'What other power is there? Through the power of wisdom, the right hand can move as many Buddha worlds as there are sands in the Ganges River; through the power of wisdom, one can overcome the retinue of Mara, overcome the adornments of Mara, and even obtain the ten powers of the Tathagata included in Bodhi. What is power? It is that which others cannot overcome, that which all the worlds, such as gods, humans, Asuras (a type of demigod), cannot destroy. Swift King! This is the swiftness of precepts, penetration, and wisdom.

'Swift King! Such swiftness of precepts, penetration, and wisdom, if it is not heard by the ears of beings who have not planted good roots. Swift King! If a person hears this Dharma gate and their heart rejoices, such a person can be swift in this swiftness. Why? Because such swiftness is not possessed by all Sravakas (Hinayana practitioners) and Pratyekabuddhas (Madhyamaka practitioners).'

After the World Honored One finished speaking about what Swift King Bodhisattva had asked, Swift King, upon hearing this, felt joy in his heart, put his palms together towards the Buddha, gazed at him with undivided attention, his eyes not leaving for a moment, and said: 'All beings are swift with these four kinds of swiftness, just like the swiftness of the Tathagata, the Worthy One, the Perfectly Enlightened One (titles of the Buddha).'

At that time, the World Honored One manifested in front of Swift King Bodhisattva various colors of exquisite flowers, various beautiful fragrant leaves and blooming flowers. At that time, that Bodhisattva immediately

【English Translation】 Thus it is known; because of this wisdom, all actions, all deportments, all relinquishments, should be understood in this way. 'A Bodhisattva with wisdom, through the power of wisdom, is able to fully obtain all good powers; a Bodhisattva with wisdom, through the freedom of wisdom, obtains all wealth; a Bodhisattva with wisdom, through the swiftness of wisdom, obtains supreme swiftness in all dharmas; a Bodhisattva with wisdom, holding the power of wisdom, obtains adornments similar to those of the Buddha; a Bodhisattva with wisdom, in all dharmas, acts in accordance without effort. 'Swift King (Bodhisattva's name)! It is like a person in the world shooting an arrow upwards, its power naturally causing it to fall downwards, until it reaches the ground without effort. Swift King! A Bodhisattva with wisdom is also like this, through the power of wisdom, they can release the arrow of vows without effort, naturally falling into the ground of all good dharmas, which is to say, demonstrating the power of wisdom in the place of enlightenment. 'What other power is there? Through the power of wisdom, the right hand can move as many Buddha worlds as there are sands in the Ganges River; through the power of wisdom, one can overcome the retinue of Mara, overcome the adornments of Mara, and even obtain the ten powers of the Tathagata included in Bodhi. What is power? It is that which others cannot overcome, that which all the worlds, such as gods, humans, Asuras (a type of demigod), cannot destroy. Swift King! This is the swiftness of precepts, penetration, and wisdom. 'Swift King! Such swiftness of precepts, penetration, and wisdom, if it is not heard by the ears of beings who have not planted good roots. Swift King! If a person hears this Dharma gate and their heart rejoices, such a person can be swift in this swiftness. Why? Because such swiftness is not possessed by all Sravakas (Hinayana practitioners) and Pratyekabuddhas (Madhyamaka practitioners).' After the World Honored One finished speaking about what Swift King Bodhisattva had asked, Swift King, upon hearing this, felt joy in his heart, put his palms together towards the Buddha, gazed at him with undivided attention, his eyes not leaving for a moment, and said: 'All beings are swift with these four kinds of swiftness, just like the swiftness of the Tathagata, the Worthy One, the Perfectly Enlightened One (titles of the Buddha).' At that time, the World Honored One manifested in front of Swift King Bodhisattva various colors of exquisite flowers, various beautiful fragrant leaves and blooming flowers. At that time, that Bodhisattva immediately

取彼華用散如來並眾會中一切菩薩，如是散已，彼眾會中華所著者一切悉為金相莊嚴，舉眾皆見。

于虛空中百千諸天如是見已，一切同聲說言：「世尊！若有信解如是奮迅，既信解已能發阿耨多羅三藐三菩提心者，如是之人以佛莊嚴而自莊嚴。何以故？以如是等一切奮迅悉皆隨順一切智心。又復，世尊！若有未發菩提心者，何處當得聞如是等不可思議奮迅法門？」

爾時，世尊贊彼空中諸天子言：「善哉善哉！」贊善哉已，告奮迅王大菩薩言：「奮迅王！我念過去然燈如來次前復有第七如來，名普無垢凈光明王。彼佛、如來廣說如是奮迅法門時，有菩薩名具境界，以此法門問彼如來。如來既說此法門已，八千眾生得此奮迅，又復更得無生法忍；會中眾生三萬二千一切皆發阿耨多羅三藐三菩提心。我于爾時得此奮迅，次後復于然燈佛所菩提滿足。如是，奮迅王！我涅槃已，若有能聽此法門者，彼人為取菩提之心必定速得無生法忍。」

說此奮迅法門之時，會中眾生三萬二千諸天及人一切皆發阿耨多羅三藐三菩提心。彼諸天子雨種種華、百千天樂供養如來，以佛力故，彼樂音中出妙聲言：「若有眾生勝信解心、諸根猛利、信解佛法、慧行成就、善知識攝、宿種善根、大悲憐愍一切眾生，爾乃得聞如是

【現代漢語翻譯】現代漢語譯本取來那些花，散在如來和所有集會中的菩薩身上。這樣散佈之後，那些花落在集會中的一切人身上，都變成了金色的莊嚴相，所有人都看得見。在虛空中，成百上千的天人看到這種情況后，都異口同聲地說：『世尊！如果有人相信並理解這種奮迅（指迅速、勇猛的修行），並且在相信理解之後能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），這樣的人就是用佛的莊嚴來莊嚴自己。為什麼呢？因為像這樣的所有奮迅都完全順應一切智心（佛的智慧）。』『而且，世尊！如果有人還沒有發起菩提心（覺悟之心），他們從哪裡能夠聽到這樣不可思議的奮迅法門呢？』這時，世尊讚歎空中的天子們說：『好啊，好啊！』讚歎之後，告訴奮迅王大菩薩說：『奮迅王！我記得過去在燃燈如來（Dipamkara Buddha）之前，還有第七位如來，名叫普無垢凈光明王（Pusvimalavimalaprabharaja）。當那位佛、如來廣泛宣說這種奮迅法門時，有一位菩薩名叫具境界（Gunaksetra），用這個法門請教那位如來。如來說了這個法門之後，八千眾生得到了這種奮迅，並且進一步得到了無生法忍（對法不生不滅的領悟）；集會中的三萬二千眾生都發起了阿耨多羅三藐三菩提心。我當時也得到了這種奮迅，之後在燃燈佛那裡圓滿了菩提。』『所以，奮迅王！我涅槃之後，如果有人能夠聽到這個法門，這個人爲了獲得菩提之心，必定能夠迅速得到無生法忍。』在宣說這個奮迅法門的時候，集會中的三萬二千眾生、天人和一切眾生都發起了阿耨多羅三藐三菩提心。那些天子們降下各種各樣的花，用成百上千的天樂供養如來。因為佛的力量，那些音樂聲中發出了美妙的聲音說：『如果眾生有殊勝的信解心、諸根敏銳、相信並理解佛法、智慧修行成就、被善知識攝受、宿世種下善根、大悲憐憫一切眾生，這樣的人才能聽到這樣的法門。』

【English Translation】 English version They took those flowers and scattered them upon the Tathagata and all the Bodhisattvas in the assembly. After scattering them in this way, all those flowers that landed on everyone in the assembly transformed into golden, adorned appearances, which everyone could see. In the empty space, hundreds of thousands of devas, having seen this, all spoke in one voice, saying: 'World Honored One! If there are those who believe and understand such swift and vigorous practice (referring to rapid and courageous cultivation), and after believing and understanding, are able to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and complete enlightenment), such people adorn themselves with the adornments of the Buddha. Why is this? Because all such swift and vigorous practices completely accord with the mind of all-knowing wisdom (the wisdom of the Buddha).' 'Moreover, World Honored One! If there are those who have not yet generated the Bodhi-citta (the mind of enlightenment), where will they be able to hear such an inconceivable Dharma gate of swift and vigorous practice?' At that time, the World Honored One praised the devas in the sky, saying: 'Excellent, excellent!' After praising them, he said to the great Bodhisattva Swift King: 'Swift King! I remember that in the past, before the Tathagata Dipamkara (Dipamkara Buddha), there was a seventh Tathagata named Pusvimalavimalaprabharaja (King of Pure, Immaculate, and Radiant Light). When that Buddha, the Tathagata, extensively expounded this Dharma gate of swift and vigorous practice, there was a Bodhisattva named Gunaksetra (Possessing Realms), who inquired of that Tathagata using this Dharma gate. After the Tathagata spoke this Dharma gate, eight thousand beings attained this swift and vigorous practice, and further attained the Kshanti of Non-Origination (the realization of the non-arising and non-ceasing of phenomena); thirty-two thousand beings in the assembly all generated the Anuttara-samyak-sambodhi-citta. At that time, I also attained this swift and vigorous practice, and later, at the place of Dipamkara Buddha, I fulfilled Bodhi.' 'Therefore, Swift King! After my Nirvana, if there are those who are able to hear this Dharma gate, such a person, in order to obtain the Bodhi-citta, will surely quickly attain the Kshanti of Non-Origination.' While this Dharma gate of swift and vigorous practice was being expounded, thirty-two thousand beings in the assembly, devas, humans, and all beings, generated the Anuttara-samyak-sambodhi-citta. Those devas rained down various kinds of flowers and offered hundreds of thousands of celestial music to the Tathagata. Because of the Buddha's power, from those musical sounds came forth a wonderful voice, saying: 'If beings have a superior mind of faith and understanding, sharp faculties, believe and understand the Buddha's Dharma, have accomplished wisdom practice, are embraced by good teachers, have planted good roots in past lives, and have great compassion and pity for all beings, only then will such people be able to hear such a Dharma gate.'

法門；聞已信解、受持、讀誦。」

爾時，奮迅王菩薩白佛言：「世尊！如來十力、四無所畏、四無礙智，如是十八不共佛法世尊所有。如是十力，菩薩有不？此四無畏，菩薩有不？如是十八不共之法，菩薩有不？」

佛言：「皆有。奮迅王！一切菩薩於八地中作業成就乃得九地，謂具辯才、得不退忍、攝善方便慧波羅蜜。奮迅王！菩薩如是具足十力、四無所畏，成就十八不共之法乃得九地。

「奮迅王！何者菩薩十菩薩力？一者、發起一切智心、堅固深心、大慈滿足、不捨一切諸眾生力；二者、不求一切財利、供養、名聞，一切世間希有之事不貪樂力；三者、滿足大悲之心，一切佛法清凈信解，法究竟力；四者、勤心不生懈怠，增上精進，不離憶念、威儀行力；五者、不動安住三昧，遠離二邊順因緣法，一切見行皆寂靜力；六者、菩薩一切分別及不分別戲論疑網皆悉滅故，滿足般若波羅蜜力；七者、成熟一切眾生，無量生死攝取未足，攝取世間一切善根，世間生死信解如夢，于生死中不疲倦力；八者、菩薩觀察法性本無眾生，本性無命、無富伽羅，信解諸法不生、不出，能于輪法信解不生，一切輪法不生忍力；九者、入空無相無愿觀解脫門，于聲聞乘、于緣覺乘解脫知見解脫門力；十者、菩薩于

【現代漢語翻譯】現代漢語譯本：法門；聽聞后信受理解、接受奉持、讀誦。

當時，奮迅王菩薩對佛說：『世尊！如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、四無礙智（佛陀的四種無礙的智慧），像這樣的十八種不共佛法（佛陀獨有的十八種功德）是世尊您所擁有的。像這樣的十力，菩薩有嗎？這四無畏，菩薩有嗎？像這樣的十八種不共之法，菩薩有嗎？』

佛說：『都有。奮迅王！一切菩薩在八地（菩薩修行階位的第八個階段）中修行成就才能達到九地（菩薩修行階位的第九個階段），也就是具備辯才、得到不退轉的忍辱、攝取善巧方便的智慧波羅蜜（到達彼岸的智慧）。奮迅王！菩薩像這樣具足十力、四無所畏，成就十八不共之法才能達到九地。』

『奮迅王！什麼是菩薩的十種菩薩力？第一，發起一切智心（追求一切智慧的心）、堅固深心（堅定的心）、大慈滿足（偉大的慈悲心圓滿）、不捨一切眾生之力；第二，不求一切財利、供養、名聞，不貪愛一切世間稀有之事的力量；第三，滿足大悲之心，對一切佛法清凈信解，達到法究竟的力量；第四，勤奮不懈怠，增上精進，不離憶念、威儀行（行為舉止）的力量；第五，不動安住三昧（禪定），遠離二邊（極端），順應因緣法，一切見解和行為都寂靜的力量；第六，菩薩一切分別和不分別的戲論（無意義的言論）和疑惑都滅盡，滿足般若波羅蜜（到達彼岸的智慧）的力量；第七，成熟一切眾生，在無量生死中攝取未度化的眾生，攝取世間一切善根，對世間生死信解如夢，在生死中不疲倦的力量；第八，菩薩觀察法性（諸法的本性）本來沒有眾生，本性沒有生命、沒有補特伽羅（人），信解諸法不生、不出，能對輪法（輪迴之法）信解不生，對一切輪法不生忍的力量；第九，進入空、無相、無愿的觀解脫門（通往解脫的法門），對於聲聞乘（小乘佛教）、緣覺乘（中乘佛教）的解脫知見解脫門的力量；第十，菩薩對於'

【English Translation】 English version: Dharma; having heard, they believe, understand, accept, uphold, read, and recite it.

At that time, Bodhisattva Fèn Xùn Wáng (King of Swift Progress) said to the Buddha: 'World Honored One! The Tathagata's Ten Powers (ten kinds of power possessed by the Buddha), Four Fearlessnesses (four kinds of fearlessness of the Buddha), Four Unobstructed Wisdoms (four kinds of unobstructed wisdom of the Buddha), these eighteen unique Buddha Dharmas (eighteen unique merits of the Buddha) are possessed by the World Honored One. Do Bodhisattvas have these Ten Powers? Do Bodhisattvas have these Four Fearlessnesses? Do Bodhisattvas have these eighteen unique Dharmas?'

The Buddha said: 'They all have them. Fèn Xùn Wáng! All Bodhisattvas, upon accomplishing their practice in the eighth bhumi (eighth stage of Bodhisattva's path), attain the ninth bhumi (ninth stage of Bodhisattva's path), which means possessing eloquence, attaining non-retrogressive patience, and embracing the wisdom paramita (perfection of wisdom) of skillful means. Fèn Xùn Wáng! Bodhisattvas, in this way, fully possess the Ten Powers, Four Fearlessnesses, and accomplish the eighteen unique Dharmas, and then attain the ninth bhumi.'

'Fèn Xùn Wáng! What are the ten Bodhisattva powers? First, the power of generating the mind of all-knowing wisdom, a firm and profound mind, fulfilling great compassion, and not abandoning all sentient beings; second, the power of not seeking any wealth, profit, offerings, fame, and not craving any rare things in the world; third, the power of fulfilling the mind of great compassion, having pure faith and understanding in all Buddha Dharmas, and reaching the ultimate of Dharma; fourth, the power of being diligent without laziness, increasing diligence, not abandoning mindfulness, and proper conduct; fifth, the power of abiding in samadhi (meditative absorption) without moving, being far from the two extremes, following the law of dependent origination, and all views and actions being tranquil; sixth, the power of all discriminations and non-discriminations, frivolous talks, and doubts of the Bodhisattva being extinguished, and fulfilling the prajna paramita (perfection of wisdom); seventh, the power of maturing all sentient beings, taking in those who have not been saved in countless births and deaths, taking in all good roots of the world, believing that the world's births and deaths are like a dream, and not being weary in births and deaths; eighth, the power of the Bodhisattva observing that the nature of Dharma (the nature of all things) originally has no sentient beings, no life, no pudgala (person), believing that all Dharmas are not born and do not arise, being able to believe that the wheel of Dharma (the cycle of rebirth) is not born, and having the patience of not being born in all wheels of Dharma; ninth, the power of entering the gate of liberation through the contemplation of emptiness, signlessness, and wishlessness, and the power of the gate of liberation through the knowledge and view of liberation in the Sravaka vehicle (Hinayana Buddhism) and Pratyekabuddha vehicle (Madhyamaka Buddhism); tenth, the power of the Bodhisattva regarding'

甚深法而能自知，觀察一切眾生心行知無障礙滿足之力。奮迅王！此是菩薩十菩薩力。

「奮迅王！何者菩薩四無所畏？一者、菩薩一切聞持，得陀羅尼憶念不忘，不畏大眾而為說法；二者、菩薩信解諸法則得忍力，不生、不出，信解法已得無生忍，得法忍已入空無相無愿之法，不畏大眾而為說法；三者、菩薩于聲聞乘觀解脫門、辟支佛乘信解知見，信一切入、亦信解脫，如諸眾生病藥所須，如是而知一切眾生諸根成熟，亦如是知如應說法，菩薩如是不畏大眾而為說法；四者、菩薩離大眾畏，爾時無心，東、西、南、北若有人來難問我者我不能答，不畏不能，不見畏相，菩薩如是，一切眾生若有問難皆悉能答，如彼問難相應說答無所怖畏，能斷眾生一切疑心，不畏大眾而為說法。奮迅王！此是菩薩四無所畏。

「奮迅王！何者菩薩十八不共菩薩之法？奮迅王！所謂菩薩無有人教而舍財物以用佈施，又復初生即能起心舍財佈施。又若魔王作佛身來說如是言：『若人佈施則入地獄。』而彼菩薩不生慳嫉。又復菩薩一切自物皆用舍施，施心轉勝，如是佈施是菩提因，不望果報，皆愿回與一切眾生。奮迅王！此是最初菩薩不共法。

「奮迅王！又復菩薩無有人教，而彼菩薩——如來未出，無受戒處——于波

【現代漢語翻譯】現代漢語譯本能深刻理解佛法，並能觀察一切眾生的心念行為，知曉其中沒有障礙，且具足力量。奮迅王（菩薩名）！這就是菩薩的十種力量。

『奮迅王！什麼是菩薩的四種無所畏懼？第一，菩薩能夠完全記住聽聞的佛法，獲得總持（陀羅尼，指記憶和理解能力），憶念不忘，不畏懼大眾而為他們說法；第二，菩薩對諸法深信理解，從而獲得忍力，不執著于生起或不生起，在深信理解法之後獲得無生法忍，獲得法忍後進入空、無相、無愿的境界，不畏懼大眾而為他們說法；第三，菩薩對於聲聞乘的解脫門和辟支佛乘的信解知見，相信一切的進入和解脫，如同眾生需要不同的藥物來治療疾病一樣，菩薩也知道一切眾生的根器成熟程度，並根據他們的需要說法，菩薩因此不畏懼大眾而為他們說法；第四，菩薩遠離對大眾的畏懼，此時心中沒有分別，即使有人從東、西、南、北方向來問難，我不能回答，也不會感到畏懼，不認為這是畏懼的現象，菩薩就是這樣，對於一切眾生的提問都能回答，根據他們的問題給予相應的解答，沒有絲毫的恐懼，能夠斷除眾生的一切疑惑，不畏懼大眾而為他們說法。奮迅王！這就是菩薩的四種無所畏懼。

『奮迅王！什麼是菩薩的十八種不共法（不與其他修行者相同的特質）？奮迅王！所謂菩薩，無需他人教導就能捨棄財物進行佈施，而且初生時就能發起舍財佈施的心。即使魔王化作佛身來說：『如果有人佈施，就會墮入地獄。』這位菩薩也不會產生慳吝和嫉妒。而且，菩薩會捨棄自己的一切財物進行佈施，佈施的心越來越強烈，這樣的佈施是菩提的因，不求回報，都願意迴向給一切眾生。奮迅王！這是菩薩最初的不共法。

『奮迅王！還有，菩薩無需他人教導，在如來（佛）還未出世，沒有受戒的地方時，在波

【English Translation】 English version To deeply understand the profound Dharma, and to observe the minds and actions of all sentient beings, knowing there are no obstacles, and possessing the power of fulfillment. Fenshun Wang (a Bodhisattva's name)! These are the ten powers of a Bodhisattva.

'Fenshun Wang! What are the four fearlessnesses of a Bodhisattva? First, a Bodhisattva can completely remember the Dharma they have heard, obtaining Dharani (the power of memory and understanding), remembering without forgetting, and not fearing the assembly when speaking the Dharma; second, a Bodhisattva deeply believes and understands all Dharmas, thus gaining the power of patience, not clinging to arising or not arising, after deeply believing and understanding the Dharma, they obtain the patience of non-arising, and after obtaining the patience of Dharma, they enter the realm of emptiness, signlessness, and wishlessness, not fearing the assembly when speaking the Dharma; third, a Bodhisattva understands the path to liberation of the Sravaka vehicle and the knowledge and understanding of the Pratyekabuddha vehicle, believing in all entrances and liberations, just as sentient beings need different medicines to cure their illnesses, the Bodhisattva also knows the maturity of the faculties of all sentient beings, and speaks the Dharma according to their needs, thus the Bodhisattva does not fear the assembly when speaking the Dharma; fourth, a Bodhisattva is free from the fear of the assembly, at this time there is no discrimination in their mind, even if someone comes from the east, west, south, or north to question them, and they cannot answer, they will not feel fear, and do not see this as a sign of fear, this is how a Bodhisattva is, they can answer all the questions of all sentient beings, and give corresponding answers according to their questions, without any fear, they can eliminate all the doubts of sentient beings, and do not fear the assembly when speaking the Dharma. Fenshun Wang! These are the four fearlessnesses of a Bodhisattva.'

'Fenshun Wang! What are the eighteen unshared Dharmas (qualities not shared with other practitioners) of a Bodhisattva? Fenshun Wang! A Bodhisattva, without being taught by others, can give up their possessions for almsgiving, and even at birth, they can initiate the mind of giving alms. Even if a Mara (demon) transforms into the body of a Buddha and says: 『If someone gives alms, they will fall into hell.』 This Bodhisattva will not generate stinginess or jealousy. Moreover, a Bodhisattva will give up all their possessions for almsgiving, and the mind of giving becomes stronger and stronger, such giving is the cause of Bodhi, not seeking reward, and they are willing to dedicate it to all sentient beings. Fenshun Wang! This is the first unshared Dharma of a Bodhisattva.'

'Fenshun Wang! Furthermore, a Bodhisattva, without being taught by others, when the Tathagata (Buddha) has not yet appeared, and there is no place to receive precepts, in the Po

羅提木叉正行悕學，不捨此不共法。菩薩在家如說護戒，雖不出家復無教者，如波羅提木叉說學，失命因緣不捨戒學，一切戒學隨順菩提，愿斷一切眾生破戒。奮迅王！此是第二菩薩不共法。

「奮迅王！又復菩薩，一切眾生罵詈、毀辱、割其身份不生瞋心。若貧窮人、若栴荼羅、若逼迦婆、若工作師種種罵辱，而菩薩心亦不生瞋，于彼眾生慈心普覆，有大勢力能加其惡而不作惡。如是，菩薩為隨順法；如是，眾生乃是菩薩佛法因緣；如是，菩薩于彼眾生令心寂靜為作饒益，著忍辱鎧起勇猛力。奮迅王！此是第三菩薩不共法。

「奮迅王！又復菩薩設多衰惱而勤精進頭陀，不捨、不生劣心。見聲聞乘入于涅槃，見生死苦而心不求聲聞涅槃；見緣覺乘入于涅槃，見生死苦心亦不求緣覺涅槃；見佛、世尊一切義成一切佛法，所作已辦入于涅槃，自未有力知諸眾生未滿佛法而心不劣，起精進心：『我亦如佛入于涅槃。』奮迅王！此是第四菩薩不共法。

「奮迅王！又復菩薩若轉輪王、若帝釋王、若魔自在婦女圍繞，有天歌樂、一切妙樂皆悉具足，于中入禪修習無量，而心樂於離欲之法，不隨異語。于生死中心大怖畏、于淫慾法生不凈想、于諸陰中生於怨想、于諸界中生毒蛇想、于諸入中生空聚想、于自眷

【現代漢語翻譯】現代漢語譯本：菩薩精進行持波羅提木叉（戒律）的教導，不捨棄這不共之法。菩薩在家時，如教奉行戒律，即使不出家，也沒有老師教導，也像波羅提木叉所說的那樣學習，即使面臨生命危險也不捨棄戒律的學習，一切戒律的學習都順應菩提（覺悟），愿斷除一切眾生破戒的行為。奮迅王！這是菩薩的第二種不共之法。現代漢語譯本：奮迅王！再者，菩薩對於一切眾生的謾罵、譭謗、割裂身體，都不生嗔恨之心。無論是貧窮的人、旃荼羅（賤民）、逼迦婆（乞丐）、還是工匠等各種人的辱罵，菩薩的心都不生嗔恨，對這些眾生以慈悲心普遍覆蓋，有強大的力量可以加害他們，卻不做惡事。如此，菩薩是爲了順應佛法；如此，眾生才是菩薩修習佛法的因緣；如此，菩薩使這些眾生內心寂靜，為他們帶來利益，穿上忍辱的鎧甲，生起勇猛的力量。奮迅王！這是菩薩的第三種不共之法。現代漢語譯本：奮迅王！再者，菩薩即使遭遇許多衰敗和惱害，仍然勤奮精進地修持頭陀行（苦行），不捨棄，不生起低劣的心。看到聲聞乘（小乘）的修行者進入涅槃，看到生死的痛苦，內心不求聲聞的涅槃；看到緣覺乘（中乘）的修行者進入涅槃，看到生死的痛苦，內心也不求緣覺的涅槃；看到佛、世尊成就一切義理，成就一切佛法，所作已辦而進入涅槃，自己還沒有能力，知道眾生還沒有圓滿佛法，內心不生退縮，生起精進心：『我也要像佛一樣進入涅槃。』奮迅王！這是菩薩的第四種不共之法。現代漢語譯本：奮迅王！再者，菩薩即使成為轉輪王、帝釋天王、魔王，被婦女圍繞，有天上的歌舞音樂，一切美妙的享樂都具備，在其中入禪修習無量，內心仍然喜愛遠離慾望的佛法，不隨順外道的言論。對於生死輪迴，內心充滿大恐怖，對於淫慾之法，生起不凈的觀想，對於諸陰（五蘊）生起怨敵的觀想，對於諸界（十八界）生起毒蛇的觀想，對於諸入（十二入）生起空聚的觀想，對於自己的眷屬，生起如殺戮者的觀想，對於一切世間，生起如牢獄的觀想。奮迅王！這是菩薩的第五種不共之法。

【English Translation】 English version: A Bodhisattva diligently practices the teachings of the Pratimoksha (precepts), not abandoning this unique Dharma. When a Bodhisattva is at home, they uphold the precepts as taught, even if they are not ordained and have no teacher, they learn as the Pratimoksha says, not abandoning the study of precepts even when facing life-threatening situations. All learning of precepts is in accordance with Bodhi (enlightenment), wishing to cut off all beings' breaking of precepts. O, Fervent King! This is the second unique Dharma of a Bodhisattva. English version: O, Fervent King! Furthermore, a Bodhisattva does not generate anger towards all beings' scolding, slandering, or cutting of their body parts. Whether it is a poor person, a Chandala (outcast), a beggar, or a craftsman who insults them, the Bodhisattva's mind does not generate anger. They universally cover these beings with a compassionate heart, having great power to harm them but not doing evil. Thus, the Bodhisattva is in accordance with the Dharma; thus, beings are the conditions for the Bodhisattva to practice the Dharma; thus, the Bodhisattva makes these beings' minds peaceful, bringing them benefit, putting on the armor of patience, and generating courageous strength. O, Fervent King! This is the third unique Dharma of a Bodhisattva. English version: O, Fervent King! Furthermore, even if a Bodhisattva encounters many declines and troubles, they still diligently practice the ascetic practices (dhuta), not abandoning them and not generating an inferior mind. Seeing the Sravaka Vehicle (Hinayana) practitioners entering Nirvana, seeing the suffering of birth and death, their mind does not seek the Nirvana of the Sravakas; seeing the Pratyekabuddha Vehicle (Madhyamaka) practitioners entering Nirvana, seeing the suffering of birth and death, their mind does not seek the Nirvana of the Pratyekabuddhas; seeing the Buddha, the World Honored One, accomplishing all meanings, accomplishing all Buddha Dharmas, having completed what needs to be done and entering Nirvana, knowing that they themselves do not yet have the power and that beings have not yet fulfilled the Buddha Dharma, their mind does not retreat, generating a diligent mind: 'I will also enter Nirvana like the Buddha.' O, Fervent King! This is the fourth unique Dharma of a Bodhisattva. English version: O, Fervent King! Furthermore, even if a Bodhisattva becomes a Chakravartin King, a King of Devas, or a Mara King, surrounded by women, with heavenly songs and music, and all wonderful enjoyments, they enter into meditation and practice immeasurably, their mind still loves the Dharma of detachment from desires, not following the words of other paths. Regarding the cycle of birth and death, their mind is filled with great fear; regarding the Dharma of sexual desire, they generate impure thoughts; regarding the Skandhas (five aggregates), they generate thoughts of enemies; regarding the Dhatus (eighteen realms), they generate thoughts of poisonous snakes; regarding the Ayatanas (twelve entrances), they generate thoughts of empty gatherings; regarding their own family, they generate thoughts of executioners; regarding all the world, they generate thoughts of prisons. O, Fervent King! This is the fifth unique Dharma of a Bodhisattva.

屬生於死想、于婦女中生冢墓想。心常樂求攝取正法、悕望見佛親近供養、亦常不毀一切眾生，能令伎樂絃歌等中出禪分聲。魔既聞已，遮則聲滅，以彼菩薩前善根力，于虛空中即出佛聲、法聲、僧聲。又，彼菩薩棄捨國土富樂自在，入于山林。奮迅王！此是第五菩薩不共法。

「奮迅王！又復菩薩一切世間諸禪定中不生堅想，有黠慧行，遠離使見，取義、取法；如是菩薩乃至夢中不生自見、不生他見、不生法見。此不共法，若有自見則有使見，以無自見則離疑網；魔王波旬不能令其生於疑見，若有疑見則離於法。菩薩如是成熟眾生、饒益眾生，不顧自惑，無有疑心。奮迅王！此是第六菩薩不共法。

「奮迅王！又復菩薩離一切生無有功用，身業清凈，遠離殺生，于諸眾生施與無畏，若手、若塊、若杖、若刀不加眾生，遠離刀杖，手不執持。自財知足，於他所有至一把草不與、不取；設寶滿地不生貪心，寧失身命終不邪命而取財利、衣服、飲食；常行梵行乃至不生欲食之心。菩薩如是離欲斗諍及諸煩惱，不行淫慾因緣惡法，是彼菩薩不共法處先思量已身業成就。奮迅王！此是第七菩薩不共法。

「奮迅王！又復菩薩清凈口業，實語、真語，如說而行，不誑如來、天、龍、夜叉、若乾闥婆、若阿修羅

【現代漢語翻譯】現代漢語譯本：

『（菩薩）對於生，會觀想死亡；對於婦女，會觀想墳墓。內心常常樂於尋求和攝取正法，渴望見到佛並親近供養，也常常不傷害一切眾生，能使伎樂絃歌等聲音中發出禪定的聲音。魔聽到這些聲音后，會試圖遮蔽，使聲音消失。但由於菩薩過去善根的力量，虛空中會立即發出佛的聲音、法的聲音、僧的聲音。此外，這位菩薩還會捨棄國土的富裕和自在，進入山林。奮迅王（菩薩名）！這是第五種菩薩的不共法（菩薩獨有的修行方法）。』『奮迅王！此外，菩薩在一切世間的禪定中，不會產生堅固的執著，具有聰慧的修行，遠離使人產生見解的因素，只取其義、取其法。這樣的菩薩，甚至在夢中也不會產生對自我的執見、對他人的執見、對法的執見。這種不共法，如果存在對自我的執見，就會有使人產生見解的因素；因為沒有對自我的執見，就能遠離疑惑的羅網。魔王波旬不能使他產生疑惑的見解，如果存在疑惑的見解，就會遠離正法。菩薩就這樣成熟眾生、利益眾生，不顧自身的迷惑，沒有疑惑之心。奮迅王！這是第六種菩薩的不共法。』『奮迅王！此外，菩薩遠離一切生，沒有造作的功用，身業清凈，遠離殺生，對於一切眾生給予無畏的保護。無論是手、土塊、木杖還是刀，都不會加害眾生，遠離刀杖，手中不執持。對於自己的財物感到滿足，對於他人的所有，即使是一把草也不會給予或拿取；即使地上滿是寶藏，也不會產生貪心，寧願失去生命，也絕不會通過不正當的手段獲取財物、衣服、飲食；常常修行梵行，甚至不會產生對食物的慾望。菩薩就這樣遠離慾望、鬥爭以及各種煩惱，不行淫慾的因緣惡法，這是菩薩不共法之處，先思量自己的身業是否成就。奮迅王！這是第七種菩薩的不共法。』『奮迅王！此外，菩薩清凈口業，說真實的話、真誠的話，按照所說的話去做，不欺騙如來、天、龍、夜叉（一種鬼神）、乾闥婆（一種天神）、阿修羅（一種好戰的神）……』

【English Translation】 English version:

'Regarding birth, (the Bodhisattva) contemplates death; regarding women, contemplates cemeteries. The mind is always joyful in seeking and embracing the true Dharma, longing to see the Buddha and draw near to offer worship, and also never harms any living beings. They can cause the sounds of music and singing to emit the sounds of meditative absorption. When Mara hears these sounds, he tries to obstruct them, causing the sounds to disappear. But due to the power of the Bodhisattva's past good roots, the sounds of the Buddha, the Dharma, and the Sangha immediately arise in the empty space. Furthermore, this Bodhisattva abandons the wealth and freedom of their kingdom and enters the forest. Valiant King (a Bodhisattva's name)! This is the fifth unique Dharma of a Bodhisattva (a unique practice method of a Bodhisattva).' 'Valiant King! Furthermore, the Bodhisattva does not develop firm attachments in all worldly meditative states, possesses wise practice, and is far from the causes of views, taking only the meaning and the Dharma. Such a Bodhisattva does not even generate views of self, views of others, or views of Dharma in their dreams. This unique Dharma, if there is a view of self, there will be causes for views; because there is no view of self, one can be free from the net of doubt. Mara, the king of demons, cannot cause them to generate doubtful views; if there are doubtful views, one will be far from the Dharma. The Bodhisattva thus matures living beings, benefits living beings, disregarding their own confusion, and has no doubt. Valiant King! This is the sixth unique Dharma of a Bodhisattva.' 'Valiant King! Furthermore, the Bodhisattva is free from all birth, without any contrived effort, their bodily actions are pure, they are far from killing, and they give fearlessness to all living beings. Whether it is with their hands, clods of earth, sticks, or knives, they do not harm living beings, they are far from weapons, and they do not hold them in their hands. They are content with their own possessions, and regarding the possessions of others, they will not give or take even a blade of grass; even if the ground is full of treasures, they will not generate greed. They would rather lose their life than obtain wealth, clothing, or food through improper means; they always practice pure conduct, and do not even generate desire for food. The Bodhisattva thus is free from desire, conflict, and all afflictions, does not engage in the evil practices of sexual desire, this is where the Bodhisattva's unique Dharma lies, first contemplating whether their bodily actions are accomplished. Valiant King! This is the seventh unique Dharma of a Bodhisattva.' 'Valiant King! Furthermore, the Bodhisattva's speech is pure, they speak truthfully, sincerely, and act according to what they say, they do not deceive the Tathagata, gods, dragons, Yakshas (a type of ghost), Gandharvas (a type of celestial being), Asuras (a type of warring deity)...'

、若迦樓羅、人非人所。口不惡言、不壞眷屬、自眷屬愛，不惡口語、愛語、軟語、不粗獷語，作相應語、作利益語、常于先語面狀笑語。如是，菩薩所有惡語、惡口說語、他不愛語、自他熱語一切不說，不違心語——若無言無，若有言有——如是凈語深心凈信得不共法，一切生處常得如法法相應語。以如是語，能令一切不凈心人心得清凈，心清凈者則能供養。彼以深心不共法故常得實語，有所言說如語不異，隨其所說一切皆爾。奮迅王！此是第八菩薩不共法。

「奮迅王！又復菩薩自心自在，不貪、不瞋、正見不邪。如是，菩薩菩提之心無與等心，不忘、不失，遠離一切諂心、曲心、濁心、亂心，晝夜常行清凈慈心。奮迅王！此是第九菩薩不共法。

「奮迅王！又復菩薩即于生時具足世智，若咒、若誦、若醫、若藥、書印、數算一切皆知，一切師術皆悉現知，一切伎能、諸論善知，於世間法、出世間法不因他知，自智成就，不觀他面。一切天人觀察菩薩，有如是心：『若菩薩說，我聞修學。』奮迅王！此是第十菩薩不共法。

「奮迅王！又復菩薩若以種種利益眾生，能為他人療治病患，不求財利、供養、名稱，大悲為首療治世間，然後令住出世間法。如是，菩薩心常憶念：『如是惡界苦惱眾生，

【現代漢語翻譯】現代漢語譯本：『如果迦樓羅（一種神鳥）或非人（指天龍八部等）口中不說惡語，不破壞眷屬關係，自己眷屬也愛戴他；不說惡語，而說愛語、軟語，不說粗獷的話，說相應的話、利益的話，常常先面帶笑容說話。像這樣，菩薩不說任何惡語、惡口之語、他人不愛聽的話、使自己和他人煩惱的話，不說違心的話——沒有就說沒有，有就說有——這樣清凈的語言和深切的凈信能獲得不共之法，在一切轉生之處都能得到符合佛法的語言。用這樣的語言，能使一切不凈心的人心得以清凈，心清凈的人就能進行供養。他們因為有深切的不共之法，所以常說實話，所說的話與實際相符，所說的一切都是如此。奮迅王（菩薩名）！這是第八種菩薩的不共之法。』『奮迅王！此外，菩薩內心自在，不貪婪、不嗔恨，有正見而不是邪見。像這樣，菩薩的菩提之心是無與倫比的，不會忘記或失去，遠離一切諂媚心、彎曲心、污濁心、混亂心，日夜都行持清凈的慈心。奮迅王！這是第九種菩薩的不共之法。』『奮迅王！此外，菩薩在出生時就具備世間智慧，無論是咒語、誦經、醫術、藥物、書寫、印章、算數，一切都通曉；一切師術都能夠立即知曉；一切技能、各種論典都善於理解；對於世間法和出世間法，不依賴他人而知曉，憑藉自己的智慧成就，不看他人的臉色行事。一切天人和人都觀察菩薩，有這樣的想法：『如果菩薩說法，我將聽聞並修學。』奮迅王！這是第十種菩薩的不共之法。』『奮迅王！此外，菩薩如果用各種方法利益眾生，能夠為他人治療疾病，不求財利、供養、名聲，以大悲心為首要來治療世間，然後使他們安住于出世間法。像這樣，菩薩心中常常憶念：『像這樣惡劣世界的苦惱眾生，』

【English Translation】 English version: 'If a garuda (a mythical bird) or a non-human (referring to beings like devas, nagas, etc.) does not speak harsh words, does not break up family relationships, and is loved by their own family; does not speak evil words, but speaks loving words, soft words, not rough words, speaks appropriate words, beneficial words, and always speaks with a smile. Like this, a bodhisattva does not speak any evil words, harsh words, words that others do not like to hear, words that make themselves and others upset, does not speak against their conscience—if there is none, say there is none, if there is, say there is—such pure speech and deep pure faith can obtain uncommon dharmas, and in all places of rebirth, they can obtain speech that is in accordance with the Dharma. With such speech, they can purify the minds of all those with impure minds, and those with pure minds can make offerings. Because they have deep uncommon dharmas, they always speak truthfully, their words match reality, and everything they say is like this. Fenshun Wang (a bodhisattva's name)! This is the eighth uncommon dharma of a bodhisattva.' 'Fenshun Wang! Furthermore, a bodhisattva's mind is free, not greedy, not hateful, has right view and not wrong view. Like this, a bodhisattva's bodhi mind is unparalleled, will not forget or lose it, is far from all flattering minds, crooked minds, turbid minds, and chaotic minds, and practices pure loving-kindness day and night. Fenshun Wang! This is the ninth uncommon dharma of a bodhisattva.' 'Fenshun Wang! Furthermore, a bodhisattva is born with worldly wisdom, whether it is mantras, chanting, medicine, drugs, writing, seals, or arithmetic, they know everything; they can immediately know all teacher's skills; they are good at understanding all skills and various treatises; regarding worldly and transcendental dharmas, they know without relying on others, achieving it through their own wisdom, and do not act based on others' opinions. All devas and humans observe the bodhisattva, having this thought: 'If the bodhisattva speaks, I will listen and learn.' Fenshun Wang! This is the tenth uncommon dharma of a bodhisattva.' 'Fenshun Wang! Furthermore, if a bodhisattva benefits sentient beings in various ways, they can heal others' illnesses, not seeking wealth, offerings, or fame, but with great compassion as the priority to heal the world, and then settle them in transcendental dharmas. Like this, the bodhisattva's mind always remembers: 'Such suffering sentient beings in this evil world,'

以何方便、何時、何法令彼得脫，既得脫已畢竟斷滅一切煩惱，所謂斷除一切苦惱，令住涅槃畢竟之樂？』奮迅王！此第十一菩薩不共法。

「奮迅王！又復菩薩心不悕愿帝釋天王、若梵天王、若轉輪王、統王國土而亦得之；彼菩薩如是不求帝釋天王、梵世界處、轉輪聖王、統王國土，雖不悕望自然而得。又，彼菩薩不為色故求于梵行，不求身色、不求國土、不求眷屬、不求財富、不求名聞、不求色相，如是梵行雖不悕望具足而得。奮迅王！此第十二菩薩不共法。

「奮迅王！又復菩薩住好國土富樂之處不知唸佛，而有諸天曾見佛者教令憶念，先呵責已如是教言：『此法應作、此不應作，若作此業則得菩提，當如是愿。汝如是作、如是行已調伏諸根，未來當得阿耨多羅三藐三菩提。』彼天如是教，令憶念于菩提道，不越、不捨。奮迅王！此第十三菩薩不共法。

「奮迅王！又復菩薩，何等惡人多惡、多瞋垢心眾生，于菩薩所不能加惡，菩薩于彼亦不報惡。彼大惡人多瞋心人——若身、若口、若心意惡——若見菩薩心即清凈。何以故？菩薩于彼不報其惡，置彼惡者住正法中令心清凈。彼雖作惡，以菩薩力不入惡道。何以故？以彼菩薩本來如是不共法戒清凈滿足，有如是心：『若有眾生，若以身業、若

【現代漢語翻譯】現代漢語譯本：『以什麼方法、在什麼時候、用什麼教令使他們得以解脫，既已解脫之後，最終斷滅一切煩惱，也就是斷除一切苦惱，讓他們安住于涅槃的究竟之樂？』奮迅王！這是第十一菩薩的不共之法。『奮迅王！再者，菩薩的心不希望成為帝釋天王（Indra，天神之王）、梵天王（Brahma，創造之神）、或轉輪王（Chakravartin，統治世界的理想君主），即使能得到這些也不追求；這位菩薩不尋求成為帝釋天王、梵天世界的統治者、轉輪聖王、統治國土，即使不希望得到，也會自然而然地得到。而且，這位菩薩不是爲了追求色慾而修行梵行（Brahmacarya，清凈的生活），不追求身體的美色、不追求國土、不追求眷屬、不追求財富、不追求名聲、不追求外貌，即使不希望得到，這樣的梵行也會自然圓滿。奮迅王！這是第十二菩薩的不共之法。『奮迅王！再者，菩薩住在美好的國土和富裕快樂的地方，卻不記得唸佛，這時會有曾經見過佛的天人教導他憶念佛，先呵斥他，然後這樣教導說：『這個法應該做，這個法不應該做，如果做這個業就能得到菩提（Bodhi，覺悟），應當這樣發願。你這樣去做，這樣修行，調伏諸根，未來就能得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』這些天人這樣教導，讓他憶念菩提之道，不超越、不捨棄。奮迅王！這是第十三菩薩的不共之法。『奮迅王！再者，菩薩，無論多麼邪惡、多麼充滿嗔恨的眾生，都不能對菩薩施加惡行，菩薩也不會對他們報復。那些大惡人、充滿嗔恨的人——無論是身、口、意所造的惡——只要見到菩薩，內心就會清凈。為什麼呢？因為菩薩不會對他們報復，而是讓這些作惡的人安住在正法中，使他們的心清凈。他們雖然作惡，但因為菩薩的力量，不會墮入惡道。為什麼呢？因為這位菩薩本來就具有這樣不共的清凈戒律，並且圓滿具足，有這樣的心念：『如果有眾生，無論是用身體的行為，還是』

【English Translation】 English version: 『By what means, at what time, and by what teaching are they enabled to be liberated, and having been liberated, to ultimately extinguish all afflictions, that is, to eliminate all suffering, and to abide in the ultimate bliss of Nirvana?』 O Fervent King! This is the eleventh unique Dharma of a Bodhisattva. 『O Fervent King! Furthermore, a Bodhisattva』s mind does not aspire to be the King of the Devas (Indra), the King of Brahma, or a Chakravartin (universal monarch), even if they could attain these; that Bodhisattva does not seek to be the King of the Devas, the ruler of the Brahma world, a Chakravartin, or the ruler of a kingdom, and even without aspiring to it, they naturally attain it. Moreover, that Bodhisattva does not practice Brahmacarya (pure conduct) for the sake of form, does not seek bodily beauty, does not seek a kingdom, does not seek retinue, does not seek wealth, does not seek fame, does not seek appearance, and even without aspiring to it, such Brahmacarya is naturally fulfilled. O Fervent King! This is the twelfth unique Dharma of a Bodhisattva. 『O Fervent King! Furthermore, a Bodhisattva dwells in a good country and a place of wealth and happiness, yet does not remember to contemplate the Buddha. At this time, there are Devas who have seen the Buddha who teach him to remember, first rebuking him and then teaching him thus: 『This Dharma should be done, this Dharma should not be done. If you do this karma, you will attain Bodhi (enlightenment), you should make such a vow. Having done this and practiced thus, subdue your senses, and in the future you will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 These Devas teach in this way, causing him to remember the path to Bodhi, not transgressing or abandoning it. O Fervent King! This is the thirteenth unique Dharma of a Bodhisattva. 『O Fervent King! Furthermore, a Bodhisattva, no matter how evil and full of hatred a sentient being is, they cannot inflict evil upon the Bodhisattva, and the Bodhisattva does not retaliate. Those great evildoers, those full of hatred—whether their evil is of body, speech, or mind—upon seeing the Bodhisattva, their minds become pure. Why is this? Because the Bodhisattva does not retaliate against them, but rather places these evildoers in the Right Dharma, causing their minds to become pure. Although they commit evil, by the power of the Bodhisattva, they do not fall into evil realms. Why is this? Because this Bodhisattva originally possesses such unique and pure precepts, and is fully endowed with such a thought: 『If there are sentient beings, whether by the actions of their body, or』

以口業、若以意業於我起惡，愿彼眾生不入惡道。』以有戒故，隨愿成就。奮迅王！此第十四菩薩不共法。

「奮迅王！又復菩薩，若有眾生不信，慳貪邪見懈怠，不信業報，離佛、法、僧。若於沙門、若婆羅門，心不清凈見則不禮，亦不供養、不生敬重、亦復不生希有之心。如是眾生若見菩薩即住威儀，若聞語說心即清凈，起迎禮拜、供養恭敬、生希有心。何以故？以彼菩薩之勢力故。奮迅王！此第十五菩薩不共法。

「奮迅王！又復菩薩，若有天、龍、若有夜叉、若乾闥婆、若有仙人、若婆羅門，于菩薩所生於師想，諸世間中為師首者皆師菩薩。以通力故，能令世間天、龍、夜叉、若乾闥婆、若諸仙人、若婆羅門皆來歸敬；彼既來已，歸菩薩語，禮拜菩薩、供養恭敬，是等皆悉先為歸首；既見菩薩即便禮拜、恭敬、尊重，生尊勝想，深相敬信。奮迅王！此第十六菩薩不共法。

「奮迅王！又復菩薩，隨生何處、於何種姓——若村、若城、或人集處——彼處眾生善法增長、斷不善法，成熟眾生攝取正法。生正見家，父母正信、正行、正入，隨何方處、何處人中，菩薩生彼師中最勝，彼處眾人供養、恭敬，無一眾生入惡道者。如彼菩薩善根所攝，彼處眾生死則生天、若生人中。奮迅王！此第十七菩

【現代漢語翻譯】現代漢語譯本：『如果眾生因口業或意業對我產生惡意，愿他們不墮入惡道。』因為有戒律的緣故，他們的願望都能實現。奮迅王（菩薩名）！這是第十四種菩薩不共的功德。奮迅王！又，如果菩薩遇到不信佛法、慳吝貪婪、持有邪見、懈怠、不信因果報應、遠離佛、法、僧的眾生。如果他們對沙門（出家修行者）或婆羅門（印度教祭司）心不清凈，見到他們不禮拜，也不供養，不生敬重之心，也不生稀有難得之心。這樣的眾生如果見到菩薩，就會立刻端正儀態；如果聽到菩薩說法，內心就會清凈，起身迎接、禮拜、供養、恭敬，生起稀有難得之心。這是為什麼呢？因為菩薩的威德勢力。奮迅王！這是第十五種菩薩不共的功德。奮迅王！又，如果天、龍（神話生物）、夜叉（守護神）、乾闥婆（天樂神）、仙人或婆羅門，對菩薩生起師長的想法，世間所有被尊為師長的人都以菩薩為師。菩薩以神通力，能使世間的天、龍、夜叉、乾闥婆、仙人、婆羅門都來歸順敬仰；他們來后，聽從菩薩的教誨，禮拜菩薩、供養恭敬，這些人都會先歸順菩薩；見到菩薩后，他們會立刻禮拜、恭敬、尊重，生起尊貴殊勝的想法，深深地敬重和信任。奮迅王！這是第十六種菩薩不共的功德。奮迅王！又，菩薩無論投生到哪裡，無論在哪個種姓——無論是村莊、城市，還是人群聚集的地方——那裡的眾生都會增長善法，斷除不善法，成熟眾生，攝取正法。他們會出生在具有正見的家庭，父母具有正信、正行、正入（正確的修行方式）。無論菩薩投生到哪個地方、哪個人群中，他都是那個地方最殊勝的導師，那裡的人們都會供養、恭敬他，沒有一個眾生會墮入惡道。因為菩薩的善根所攝持，那裡的人們死後會升天，或者轉生到人間。奮迅王！這是第十七種菩薩不共的功德。

【English Translation】 English version: 『If beings generate evil towards me through their speech or thoughts, may they not fall into evil realms.』 Because of having precepts, their wishes are fulfilled. Fenshun Wang (a Bodhisattva's name)! This is the fourteenth unique quality of a Bodhisattva. Fenshun Wang! Furthermore, if a Bodhisattva encounters beings who do not believe in the Dharma, are stingy and greedy, hold wrong views, are lazy, do not believe in karmic retribution, and are separated from the Buddha, Dharma, and Sangha. If they are not pure in mind towards Shramanas (ascetics) or Brahmins (Hindu priests), they do not bow when they see them, nor do they make offerings, nor do they generate respect, nor do they generate a sense of rarity. If such beings see a Bodhisattva, they will immediately straighten their posture; if they hear the Bodhisattva speak, their minds will become pure, they will rise to greet, bow, make offerings, and show respect, generating a sense of rarity. Why is this so? Because of the Bodhisattva's power and influence. Fenshun Wang! This is the fifteenth unique quality of a Bodhisattva. Fenshun Wang! Furthermore, if gods, dragons (mythical creatures), Yakshas (guardian spirits), Gandharvas (celestial musicians), immortals, or Brahmins develop the thought of a teacher towards a Bodhisattva, all those who are revered as teachers in the world take the Bodhisattva as their teacher. Through his supernatural powers, the Bodhisattva can cause the gods, dragons, Yakshas, Gandharvas, immortals, and Brahmins of the world to come and pay homage; after they come, they follow the Bodhisattva's teachings, bow to the Bodhisattva, make offerings, and show respect. These people will all first submit to the Bodhisattva; upon seeing the Bodhisattva, they will immediately bow, show respect, and honor him, generating a sense of nobility and superiority, and deeply respect and trust him. Fenshun Wang! This is the sixteenth unique quality of a Bodhisattva. Fenshun Wang! Furthermore, wherever a Bodhisattva is born, in whatever caste—whether in a village, a city, or a place where people gather—the beings there will increase in good deeds, eliminate bad deeds, mature beings, and embrace the true Dharma. They will be born into families with right views, and their parents will have right faith, right conduct, and right entry (correct practice). Wherever the Bodhisattva is born, among whatever people, he will be the most excellent teacher in that place, and the people there will make offerings and show respect to him. Not a single being will fall into evil realms. Because of the Bodhisattva's good roots, the people there will be reborn in heaven or in the human realm after death. Fenshun Wang! This is the seventeenth unique quality of a Bodhisattva.

薩不共法。

「奮迅王！又復菩薩隨順一切菩提分法，勝通滿足，一切諸魔不能得便。奮迅王！此第十八菩薩不共法。

「奮迅王！不共法者，云何不共？一切佛法隨順正行，故名不共法。」

爾時，奮迅王菩薩白佛言：「世尊！希有。世尊！如來乃能與諸菩薩大法光明、能作無量殊勝光明。如我解佛所說法義：若有菩薩聞此法門，一經于耳得清凈心，余修多羅則不能爾；若得聞已，受持、讀誦，彼人則攝一切佛法；若人能於此法門正觀察者，則為已修一切佛法，於此法門所有法忍得隨順忍；若有能行此法門者，一切佛法皆已修行。應如是知。又復，世尊！若人不離此法門者，彼則得通；如是，菩薩既得通已，當住道場。」

佛言：「如是如是。奮迅王！如汝所說，若人不離此法門者，彼則得通；如是，菩薩既得通已，當住道場。

「奮迅王！過去往世然燈如來前復久遠，有佛號曰波多婆那，次前又遠復有如來號曰提沙，次前又遠復有如來號曰弗沙，次前久遠復有如來號波除大，次前久遠復有如來、至佛、世尊，號曰天王，出現於世。

「爾時，于彼天王如來、佛之世界，一切充足，安隱豐樂，天人熾盛。地平如掌，以毗琉璃、閻浮檀金、缽頭摩華種種間錯；其地柔軟，觸力猶

【現代漢語翻譯】現代漢語譯本薩不共法。『奮迅王（菩薩名）！此外，菩薩隨順一切菩提分法（通往覺悟的修行方法），殊勝通達圓滿，一切諸魔都無法得逞。奮迅王！這是第十八種菩薩不共法。』『奮迅王！不共法，如何稱之為不共呢？一切佛法都隨順正道而行，因此稱為不共法。』當時，奮迅王菩薩對佛說：『世尊！真是稀有。世尊！如來能夠給予諸菩薩大法光明，能夠創造無量殊勝光明。依我理解佛所說的法義：如果有菩薩聽聞此法門，一經于耳就能得到清凈心，其他的修多羅（佛經）則不能如此；如果聽聞之後，能夠受持、讀誦，這個人就攝取了一切佛法；如果有人能夠正確觀察此法門，就等於已經修習了一切佛法，對於此法門所包含的法忍能夠隨順忍受；如果有人能夠修行此法門，就等於已經修行了一切佛法。應當這樣理解。此外，世尊！如果有人不離開此法門，他就能獲得神通；這樣，菩薩既然獲得神通，就應當安住于道場。』佛說：『是這樣的，是這樣的。奮迅王！正如你所說，如果有人不離開此法門，他就能獲得神通；這樣，菩薩既然獲得神通，就應當安住于道場。』『奮迅王！在過去久遠的時代，在燃燈如來（過去佛）之前，還有一位佛，名為波多婆那（過去佛名）；再往前追溯，還有一位如來，名為提沙（過去佛名）；再往前追溯，還有一位如來，名為弗沙（過去佛名）；再往前追溯，還有一位如來，名為波除大（過去佛名）；再往前追溯，還有一位如來、至佛、世尊，名為天王（過去佛名），出現於世。』『當時，在天王如來、佛的世界裡，一切都充足，安穩豐樂，天人和諧興盛。地面平坦如手掌，用毗琉璃（一種寶石）、閻浮檀金（一種黃金）、缽頭摩華（一種蓮花）等各種珍寶交錯裝飾；地面柔軟，觸感猶如...

【English Translation】 English version The Unique Dharmas of the Bodhisattva. 'O Valiant King (Bodhisattva's name)! Furthermore, when a Bodhisattva follows all the factors of enlightenment (practices leading to awakening), achieving supreme penetration and fulfillment, all demons are unable to find an opportunity. O Valiant King! This is the eighteenth unique dharma of a Bodhisattva.' 'O Valiant King! What is meant by 'unique dharma'? It is called unique because all Buddhist teachings are in accordance with the right path.' At that time, the Bodhisattva Valiant King said to the Buddha, 'World Honored One! It is rare indeed. World Honored One! The Tathagata is able to bestow great light of the Dharma upon all Bodhisattvas, and is able to create immeasurable, supreme light. According to my understanding of the Dharma taught by the Buddha: if a Bodhisattva hears this Dharma gate, upon hearing it once, they will attain a pure mind, which other Sutras cannot achieve; if, having heard it, they can uphold, recite, and study it, that person will have encompassed all Buddhist teachings; if one can correctly observe this Dharma gate, it is as if they have already cultivated all Buddhist teachings, and they will be able to endure the forbearance of the Dharma contained within this Dharma gate; if one can practice this Dharma gate, it is as if they have already practiced all Buddhist teachings. It should be understood in this way. Furthermore, World Honored One! If one does not depart from this Dharma gate, they will attain supernatural powers; thus, once a Bodhisattva has attained supernatural powers, they should dwell in the place of enlightenment.' The Buddha said, 'It is so, it is so. O Valiant King! As you have said, if one does not depart from this Dharma gate, they will attain supernatural powers; thus, once a Bodhisattva has attained supernatural powers, they should dwell in the place of enlightenment.' 'O Valiant King! In the past, long before the Tathagata Dipankara (a past Buddha), there was a Buddha named Patavana (a past Buddha's name); further back, there was a Tathagata named Tisha (a past Buddha's name); further back, there was a Tathagata named Phusha (a past Buddha's name); further back, there was a Tathagata named Pachuda (a past Buddha's name); further back, there was a Tathagata, the Buddha, the World Honored One, named Heavenly King (a past Buddha's name), who appeared in the world.' 'At that time, in the world of the Tathagata Heavenly King, the Buddha, everything was abundant, peaceful, and prosperous, and the gods and humans were flourishing. The ground was as flat as the palm of a hand, adorned with various jewels such as lapis lazuli, Jambu gold (a type of gold), and Paduma flowers (a type of lotus); the ground was soft, with a touch like...

如迦遮鄰提。人民安樂如兜率陀，所須飲食隨念速至，身色、形相、戲樂之處及諸宮殿與天不異，惟天與人二名不同。

「彼三千界中更無有王，唯有如來，故名天王。

「譬如轉輪聖王坐饒益座以法治世，非是非法；天王如來亦復如是，坐於法座師子座上為諸天人如應說法。欲說法時，東、西、南、北縱廣八萬四千由旬大眾充滿，爾時如來說法音聲遍三千界。彼諸天人供養、恭敬、禮拜如來、尊重如來，所謂無上佛法供養，彼無下劣信解眾生，惟信佛法。如是，彼處無有聲聞、緣覺之名，豈有乘處？況復有行？惟有清凈大菩薩眾圍繞世尊。彼處清凈無有女人，耳初不聞欲行之名。

「彼諸眾生皆悉化生，于蓮華中結加趺坐。如是化生彼諸人天，受三種樂。何等為三？見如來樂、及聞法樂、觀察正法離欲之樂。彼諸天人心不放逸，具足財富，迭互說法，常勤精進。壽命長遠無量無數，業盡退時不生余道，生佛世界。

「如是，菩薩臨欲退時，上升虛空高七多羅，出聲說言：『我今於此佛世界退。』無量菩薩聞彼聲已，皆共和合而來集會，觀彼菩薩示於法忍，作如是言：『於何法退？於何法生？』

「彼退菩薩于彼菩薩集會眾中說如是言：『大仙當知：非有少法，若退、若生；如來所覺

【現代漢語翻譯】現代漢語譯本：如同迦遮鄰提（Kacchapindī，地名），那裡的人民安樂如同兜率陀天（Tusita，欲界天之一），他們所需的飲食隨念即至，身色、形貌、娛樂場所及宮殿都與天界無異，只是天與人這兩個名稱不同。在這三千大千世界中，沒有其他的王，只有如來（Tathāgata，佛的稱號），所以被稱為天王。譬如轉輪聖王（Cakravartin，擁有統治世界的理想君主）坐在饒益之座上，以正法治理世間，不偏離正道；天王如來也是如此，坐在法座獅子座上，為諸天人宣說相應的佛法。當要說法時，東、西、南、北縱橫八萬四千由旬的大眾充滿，那時如來說法的聲音遍佈三千大千世界。那些天人供養、恭敬、禮拜如來、尊重如來，這是無上的佛法供養，他們沒有低劣的信仰和理解，唯獨信仰佛法。因此，那裡沒有聲聞（Śrāvaka，聽聞佛陀教誨而得道者）、緣覺（Pratyekabuddha，靠自己領悟而得道者）的名號，哪裡會有乘（yāna，佛教的修行方法）的說法？更何況有修行？只有清凈的大菩薩眾圍繞著世尊。那裡清凈沒有女人，甚至從未聽聞過情慾行為的名稱。那裡的眾生都是化生，在蓮花中結跏趺坐。這些化生的人天，享受三種快樂。是哪三種呢？見到如來的快樂、聽聞佛法的快樂、觀察正法遠離慾望的快樂。那些天人內心不放逸，擁有充足的財富，互相說法，常常勤奮精進。他們的壽命長遠無量無數，業報盡時退去，不會墮入其他道，而是往生到佛的世界。如此，菩薩臨近退去時，會上升到虛空七多羅（tāla，印度的一種樹）的高度，發出聲音說：『我今將從這個佛世界退去。』無數菩薩聽到這個聲音后，都會聚集而來，觀看那位菩薩展示法忍（dharma-kṣānti，對佛法的忍耐和接受），並問：『從何法退？又往何法生？』那位退去的菩薩在菩薩大眾中這樣說道：『諸位大仙應當知道：沒有絲毫的法，可以退去或產生；如來所覺悟的真理，

【English Translation】 English version: Like Kacchapindī, the people there are as happy as those in Tusita heaven. Their desired food and drink come instantly to mind. Their body color, appearance, places of amusement, and palaces are no different from those of the heavens, except for the two different names of 'heaven' and 'human'. In that three-thousand-world realm, there is no other king, only the Tathāgata, hence the name 'King of Heaven'. For example, a Cakravartin king sits on a throne of benefit, governing the world with Dharma, not deviating from the right path; the Tathāgata, the King of Heaven, is also like this, sitting on a Dharma seat, a lion throne, preaching the Dharma to the gods and humans as appropriate. When it is time to preach, the masses fill the space of eighty-four thousand yojanas in length and breadth in the east, west, south, and north. At that time, the Tathāgata's voice of Dharma pervades the three-thousand-world realm. Those gods and humans offer, respect, bow to, and honor the Tathāgata. This is the supreme offering of the Buddha's Dharma. They have no inferior faith or understanding, only faith in the Buddha's Dharma. Therefore, there are no names of Śrāvakas or Pratyekabuddhas there. Where would there be talk of a yāna? How much less would there be practice? Only a pure assembly of great Bodhisattvas surrounds the World Honored One. That place is pure and without women, and the name of lustful conduct has never been heard. All beings there are born by transformation, sitting cross-legged in lotus flowers. These transformed humans and gods enjoy three kinds of happiness. What are the three? The happiness of seeing the Tathāgata, the happiness of hearing the Dharma, and the happiness of observing the true Dharma and being free from desire. Those gods and humans are not negligent in their minds, possess abundant wealth, preach the Dharma to each other, and are always diligent and vigorous. Their lifespans are long, immeasurable, and countless. When their karma is exhausted, they do not fall into other paths but are reborn in the Buddha's world. Thus, when a Bodhisattva is about to depart, they rise into the sky to a height of seven tālas, and proclaim: 'I am now departing from this Buddha world.' Countless Bodhisattvas, upon hearing this voice, all gather together to observe that Bodhisattva demonstrating dharma-kṣānti, and ask: 'From what Dharma do you depart? And to what Dharma are you born?' That departing Bodhisattva speaks among the assembly of Bodhisattvas: 'Great Immortals, you should know: there is not a single Dharma that can depart or be born; the truth that the Tathāgata has awakened to,

一切諸法皆無有退、皆無有生。非色有退、非色有生；非受、非想、非行、非識有退、有生。第一義中無我、無命，亦無眾生、無富伽羅、無人非人若退、若生。世尊正覺一切法空、無相、無愿，彼空無相無愿法中無退、無生。如來世尊證離欲際、證無為際、證不生際，非不生際有退、有生，無退因緣是故不退。無生因緣不相和合，是故不生。如是因緣無有和合、無退、無生。』

「如是，菩薩為菩薩眾說此法已然後乃退。彼退菩薩如是退已，無身、無皮、無塊、無可知見；退已復到余佛世界現見如來。

「天王如來並諸菩薩不著袈裟，皆著清凈妙好天衣。彼不學戒而悉調順，一切皆得無生法忍，為菩薩眾不廣說法。何以故？彼眾一切少聞多解，以利根故。若彼如來為諸菩薩眾會說法，既說法已，彼處彼處乃至彼佛世界之中，若人、若天一切皆知。彼彼眾生有得忍者、或有獲得陀羅尼者，或有眾生得辯才者、得三昧者，時彼如來名聞十方。

「奮迅王！天王如來為諸天人廣演分別如是法門，有諸菩薩七萬二千皆得授記。彼有菩薩名曰無垢清凈光明，不得授記，有如是念：『此諸菩薩威儀無礙、憶念意行、若慧、若通、得陀羅尼、及得三昧不勝於我，皆得授記。若彼得記，我何因緣不得授記？』

【現代漢語翻譯】現代漢語譯本：一切諸法都沒有退失，都沒有產生。不是色法有退失，不是色法有產生；不是受、不是想、不是行、不是識有退失、有產生。在第一義諦中，沒有我、沒有命，也沒有眾生、沒有補特伽羅（人）、沒有人、非人有退失、有產生。世尊正覺一切法空、無相、無愿，在那空、無相、無愿的法中沒有退失、沒有產生。如來世尊證得了離欲的邊際、證得了無為的邊際、證得了不生的邊際，不是不生的邊際有退失、有產生，沒有退失的因緣所以不退失。沒有產生的因緣不相和合，所以不產生。這樣的因緣沒有和合、沒有退失、沒有產生。『像這樣，菩薩為菩薩大眾宣說此法之後才退去。那些退去的菩薩這樣退去之後，沒有身體、沒有面板、沒有形體、沒有可以被認知的事物；退去之後又到其他的佛世界顯現見到如來。『天王如來和諸位菩薩不穿袈裟，都穿著清凈美妙的天衣。他們不學習戒律而都調順，一切都得到無生法忍，不為菩薩大眾廣泛說法。為什麼呢？因為他們都少聞多解，因為根器銳利。如果那位如來為諸菩薩大眾集會說法，說法之後，那個地方、那個地方乃至那個佛世界之中，無論是人還是天都知道。那些眾生有的得到忍，有的獲得陀羅尼（總持），有的眾生得到辯才，得到三昧（禪定），那時那位如來名聞十方。『奮迅王！天王如來為諸天人廣泛演說分別這樣的法門，有七萬二千位菩薩都得到授記。其中有一位菩薩名叫無垢清凈光明，沒有得到授記，他有這樣的想法：『這些菩薩威儀無礙、憶念意行、無論是智慧、神通、得到陀羅尼、以及得到三昧都不勝過我，都得到授記。如果他們得到授記，我為什麼因緣沒有得到授記？』

【English Translation】 English version: All dharmas have no regression, and no arising. It is not that form has regression, nor that form has arising; it is not that feeling, not that perception, not that volition, not that consciousness has regression or arising. In the ultimate meaning, there is no self, no life, also no sentient being, no pudgala (person), no human, non-human that has regression or arising. The World Honored One is rightly enlightened to all dharmas as empty, without characteristics, without wishes, and in that empty, without characteristics, without wishes dharma, there is no regression, no arising. The Tathagata, the World Honored One, has attained the limit of detachment, attained the limit of non-action, attained the limit of non-arising, it is not that the limit of non-arising has regression or arising, there is no cause for regression, therefore there is no regression. There is no cause for arising that is not in harmony, therefore there is no arising. Such causes are not in harmony, there is no regression, no arising. 'Thus, after a Bodhisattva has spoken this Dharma to the assembly of Bodhisattvas, they then retreat. After those retreating Bodhisattvas have retreated in this way, they have no body, no skin, no form, nothing that can be known; after retreating, they again go to other Buddha worlds and appear to see the Tathagata. 'The Heavenly King Tathagata and all the Bodhisattvas do not wear robes, they all wear pure and wonderful heavenly garments. They do not study precepts, yet they are all disciplined, all have attained the patience of non-arising dharmas, and do not extensively preach the Dharma to the assembly of Bodhisattvas. Why is that? Because they all have little hearing but much understanding, because their roots are sharp. If that Tathagata were to preach the Dharma to the assembly of Bodhisattvas, after preaching the Dharma, in that place, in that place, even in that Buddha world, whether it be humans or gods, all would know. Among those beings, some would attain patience, some would obtain dharani (mantra), some beings would obtain eloquence, and obtain samadhi (meditation), at that time, that Tathagata's name would be heard in the ten directions. 'O Valiant King! The Heavenly King Tathagata extensively expounds and differentiates such Dharma gates for the gods and humans, and seventy-two thousand Bodhisattvas all receive predictions. Among them, there is a Bodhisattva named Immaculate Pure Light, who did not receive a prediction, and he had this thought: 'These Bodhisattvas, whose deportment is unimpeded, whose mindfulness and intention are unimpeded, whether in wisdom, in supernormal powers, in obtaining dharani, and in obtaining samadhi, are not superior to me, yet they all receive predictions. If they receive predictions, why is it that I do not receive a prediction?'

「天王如來知彼菩薩心所念已而語之言：『汝未來世當得授記。善男子！于未來世然燈如來、應、正遍知為汝授記。』

「無垢清凈光明菩薩聞是語已，心生歡喜，上升虛空說如是言：『若未來世恒河沙劫然燈如來出現於世，我到彼時得一切智；如來真語、如來實語、不異語故。』

「奮迅王！汝意云何？彼時無垢清凈光明大菩薩者豈異人乎？莫作異觀。何以故？我是彼時無垢清凈光明菩薩。

「奮迅王！次後如來名波除大，我于爾時供養彼佛，彼佛為我說此法門。我既聞已，受持、讀誦，爾時獲得光印三昧。

「次後如來名曰弗沙，我于爾時供養彼佛，聞此法門、受持、讀誦，爾時獲得光明三昧。

「次後供養堤沙如來，聞此法門、受持、讀誦，復得毗盧遮那三昧。

「次後供養波多般那如來、世尊，聞此法門、受持、讀誦，得柔順忍。

「次後供養然燈如來，爾時我得無生法忍，我時得此四種奮迅——謂戒奮迅、通奮迅、智奮迅、慧奮迅。

「奮迅王！此門如是，應當善知。若有何人——若善男子、若善女人——行菩薩行，今於我所聞此法門、受持、讀誦，一切速疾得通菩薩得此奮迅；得奮迅已轉大法輪，於此無上光明法中得智光明。」

如來說此

【現代漢語翻譯】現代漢語譯本『天王如來（天王佛）知道那位菩薩心中所想，就對他說：『你未來世應當得到授記。善男子！在未來世，然燈如來（燃燈佛）、應、正遍知會為你授記。』無垢清凈光明菩薩聽到這話后，心中歡喜，升到空中說：『如果未來世有恒河沙數劫那麼長的時間，然燈如來（燃燈佛）出現於世，我到那時會得到一切智慧；因為如來說真話、如來說實話、不說虛妄的話。』奮迅王（菩薩名）！你認為如何？那時無垢清凈光明大菩薩難道是別人嗎？不要這樣想。為什麼呢？因為我就是那時的無垢清凈光明菩薩。奮迅王！之後有一位如來名叫波除大（佛名），我那時供養那位佛，那位佛為我說了這個法門。我聽了之後，就接受、持誦，那時獲得了光印三昧（禪定）。之後有一位如來名叫弗沙（佛名），我那時供養那位佛，聽了這個法門、接受、持誦，那時獲得了光明三昧（禪定）。之後供養堤沙如來（佛名），聽了這個法門、接受、持誦，又得到了毗盧遮那三昧（禪定）。之後供養波多般那如來（佛名）、世尊，聽了這個法門、接受、持誦，得到了柔順忍（菩薩的修行境界）。之後供養然燈如來（燃燈佛），那時我得到了無生法忍（菩薩的修行境界），我那時得到了這四種奮迅——即戒奮迅、通奮迅、智奮迅、慧奮迅。奮迅王！這個法門就是這樣，應當好好了解。如果有任何人——無論是善男子還是善女人——修行菩薩道，現在在我這裡聽到這個法門、接受、持誦，一切快速得到神通的菩薩都能得到這種奮迅；得到奮迅后就能轉大法輪，在這無上的光明法中得到智慧光明。』如來說了這些話

【English Translation】 English version 'The Tathagata (Buddha) of Heavenly King, knowing the thoughts in that Bodhisattva's mind, spoke to him, saying: 'You shall receive a prediction in the future. Good man! In the future, the Tathagata (Buddha), Arhat, Samyaksambuddha (Perfectly Enlightened One), named Dipankara (Burning Lamp Buddha), will give you a prediction.' Upon hearing these words, the Bodhisattva Immaculate Pure Light rejoiced in his heart, rose into the sky, and said: 'If in the future, for as many kalpas (eons) as there are sands in the Ganges River, the Tathagata (Buddha) Dipankara (Burning Lamp Buddha) appears in the world, I will attain all wisdom at that time; because the Tathagata speaks the truth, the Tathagata speaks the reality, and does not speak falsely.' 'King Fenshun (Bodhisattva's name)! What do you think? Was the great Bodhisattva Immaculate Pure Light at that time someone else? Do not think so. Why? Because I was the Bodhisattva Immaculate Pure Light at that time.' 'King Fenshun! After that, there was a Tathagata named Bochu Da (Buddha's name). At that time, I made offerings to that Buddha, and that Buddha spoke this Dharma (teaching) to me. After I heard it, I accepted and recited it, and at that time, I attained the Samadhi (meditative state) of Light Seal.' 'After that, there was a Tathagata named Fusha (Buddha's name). At that time, I made offerings to that Buddha, heard this Dharma, accepted and recited it, and at that time, I attained the Samadhi of Light.' 'After that, I made offerings to the Tathagata Tisha (Buddha's name), heard this Dharma, accepted and recited it, and again attained the Vairochana Samadhi.' 'After that, I made offerings to the Tathagata Patapanna (Buddha's name), the World Honored One, heard this Dharma, accepted and recited it, and attained the Forbearance of Gentleness.' 'After that, I made offerings to the Tathagata Dipankara (Burning Lamp Buddha). At that time, I attained the Forbearance of Non-Origination of Dharmas, and at that time, I attained these four kinds of Fenshun (swiftness) – namely, the Fenshun of Precepts, the Fenshun of Supernormal Powers, the Fenshun of Wisdom, and the Fenshun of Insight.' 'King Fenshun! This Dharma is like this, you should understand it well. If there is anyone – whether a good man or a good woman – who practices the Bodhisattva path, and now hears this Dharma from me, accepts and recites it, all Bodhisattvas who quickly attain supernormal powers will attain this Fenshun; having attained Fenshun, they will turn the great Dharma wheel, and in this supreme Dharma of Light, they will attain the light of wisdom.' The Tathagata spoke these words.

法門之時，會中一萬六千菩薩一切得忍，復有一萬二千眾生髮菩提心。三千大千世界震動，百千諸天皆讚歎言：「若此法門所在之處則為有佛，若有深種善根眾生乃能得聞如是法門。」

爾時，慧命阿難陀白佛言：「世尊！當以何名名此法門？如是法門云何受持？」

佛言：「阿難！此法門者名『四奮迅神通法門』，如是受持。」

世尊說已，奮迅王菩薩、慧命阿難陀，並諸天、人及乾闥婆、阿修羅等，聞如來說，歡喜讚歎。

奮迅王問經卷下

【現代漢語翻譯】現代漢語譯本：當宣講此法門時，法會中有一萬六千位菩薩全部證得忍位（菩薩修行階位，指安住于真理而不動搖的智慧），又有一萬二千眾生髮起了菩提心（追求覺悟的心）。三千大千世界（佛教宇宙觀中的一個宇宙單位）發生震動，成百上千的諸天（天神）都讚歎說：『如果此法門所在之處，那裡就如同有佛存在，只有那些深種善根的眾生才能聽聞到這樣的法門。』當時，慧命阿難陀（佛陀的十大弟子之一，以記憶力強著稱）向佛陀稟告說：『世尊！應當給這個法門起什麼名字呢？這樣的法門應該如何受持呢？』佛陀說：『阿難！這個法門名為「四奮迅神通法門」，應當這樣受持。』世尊說完之後，奮迅王菩薩（菩薩名號）、慧命阿難陀，以及諸天、人、乾闥婆（天界的樂神）、阿修羅（非天神，具有神力但性情暴躁）等，聽聞佛陀所說，都歡喜讚歎。《奮迅王問經》卷下

【English Translation】 English version: At the time of this Dharma teaching, sixteen thousand Bodhisattvas in the assembly all attained forbearance (a stage of Bodhisattva practice, referring to the wisdom of abiding in truth without wavering), and twelve thousand beings generated the Bodhi mind (the mind seeking enlightenment). The three thousand great thousand worlds (a cosmic unit in Buddhist cosmology) shook, and hundreds and thousands of devas (gods) all praised, saying: 'If this Dharma teaching is present in a place, it is as if the Buddha is present there; only those beings with deeply planted roots of goodness can hear such a Dharma teaching.' At that time, the Venerable Ananda (one of the ten great disciples of the Buddha, known for his strong memory) said to the Buddha: 'World Honored One! What should this Dharma teaching be named? How should such a Dharma teaching be received and upheld?' The Buddha said: 'Ananda! This Dharma teaching is named the 「Four Swift Supernatural Power Dharma Teaching,」 and it should be received and upheld in this way.' After the World Honored One finished speaking, Bodhisattva Swift King (name of a Bodhisattva), the Venerable Ananda, and the devas, humans, Gandharvas (celestial musicians), Asuras (demi-gods with power but a violent nature), and others, having heard what the Buddha said, all rejoiced and praised. The Lower Scroll of the 'Swift King's Questions Sutra'