T13n0422_大集譬喻王經

大正藏第 13 冊 No. 0422 大集譬喻王經

No. 422

大集譬喻王經卷上

隋天竺三藏阇那崛多譯

複次說此法時，命者奢利弗，從座而起，一肩優多羅僧伽作已，右膝著地，合掌白言：「大德世尊！我欲少問，愿佛聽許，如我所問，賜為解說。」如是語已，佛告命者奢利弗言：「奢利弗！隨汝所欲，當問如來阿羅訶三藐三佛陀；其所問者，我為汝說，令心歡喜。」如是語已，命者奢利弗言：「大德世尊！此閻浮洲若有雨時，於何處雨當名善雨？」如是語已，佛告命者奢利弗言：「甚善奢利弗！汝以妙辯善思念如是義，欲問如來，汝欲利益多眾生故，欲令多人得安樂故，憐愍世間、利益安樂諸天人故，亦為現在未來發菩薩乘諸善家子善家女等，令生精進力故。奢利弗！善聽善念！我為汝說。」奢利弗言：「如是世尊！我今樂聞。」

佛告奢利弗言：「奢利弗！閻浮洲人，所有甘蔗蒲桃、大麥小麥、胡麻稻粟、小豆大豆、江豆畢豆、迦荼訶利那豆(似大豆，此土無)，如是等田及余苗稼，于彼處雨名為善雨。何以故？若於彼處成就諸味，閻浮洲人得用活命，是故於彼處雨，名為善雨。」

奢利弗復言：「世尊！善家子善家女，若欲法施，於何處與名為善

【現代漢語翻譯】現代漢語譯本再說這時，尊者舍利弗（Śāriputra）從座位上起身，將右肩袒露，右膝跪地，合掌說道：『大德世尊！我有一些問題想要請教，希望佛陀允許，併爲我解答。』說完這話，佛陀告訴尊者舍利弗：『舍利弗！你儘管問如來阿羅訶三藐三佛陀（Arhat samyaksaṃbuddha，意為應供、正等覺），我會為你解答，讓你心生歡喜。』說完這話，尊者舍利弗說道：『大德世尊！如果這閻浮洲（Jambudvīpa，意為贍部洲）下雨，在什麼地方下雨才能稱為善雨呢？』說完這話，佛陀告訴尊者舍利弗：『很好，舍利弗！你以巧妙的辯才，善於思考這樣的道理，想要問如來，你是爲了利益眾生，爲了讓更多人得到安樂，憐憫世間，利益安樂天人和人，也是爲了現在和未來發菩薩乘（Bodhisattvayāna，意為菩薩的修行方式）的善男子善女人，讓他們生起精進的力量。舍利弗！好好聽，好好想！我為你解說。』舍利弗說：『是的，世尊！我現在很樂意聽。』佛陀告訴舍利弗：『舍利弗！閻浮洲的人，所有甘蔗、葡萄、大麥、小麥、胡麻、稻粟、小豆、大豆、江豆、畢豆、迦荼訶利那豆（Kāṭāharinā，一種類似大豆的豆，此地沒有），以及其他田地和莊稼，在這些地方下雨才能稱為善雨。為什麼呢？如果這些地方的作物生長茂盛，閻浮洲的人就能用它們來維持生命，所以，在這些地方下雨，才能稱為善雨。』舍利弗又說：『世尊！善男子善女人，如果想要進行法佈施，在什麼地方給予才能稱為善佈施呢？』

【English Translation】 English version Furthermore, at the time of speaking this Dharma, the venerable Śāriputra, rose from his seat, bared one shoulder of his uttarāsaṅga (upper robe), knelt on his right knee, and with palms joined, said: 『Greatly Virtuous World Honored One! I wish to ask a few questions, may the Buddha permit and explain as I ask.』 Having spoken thus, the Buddha said to the venerable Śāriputra: 『Śāriputra! Ask whatever you wish of the Tathāgata Arhat samyaksaṃbuddha; I will explain what you ask, so that your heart may rejoice.』 Having spoken thus, the venerable Śāriputra said: 『Greatly Virtuous World Honored One! If it rains in this Jambudvīpa, where does the rain have to fall to be called good rain?』 Having spoken thus, the Buddha said to the venerable Śāriputra: 『Very good, Śāriputra! With your wonderful eloquence, you have well contemplated this meaning, wishing to ask the Tathāgata, because you wish to benefit many beings, to bring happiness to many, to have compassion for the world, to benefit and bring happiness to gods and humans, and also for the good sons and good daughters who now and in the future have set forth on the Bodhisattvayāna, to cause them to generate the power of diligence. Śāriputra! Listen well and contemplate well! I will explain it to you.』 Śāriputra said: 『So it is, World Honored One! I am now eager to hear.』 The Buddha said to Śāriputra: 『Śāriputra! For the people of Jambudvīpa, all sugarcane, grapes, barley, wheat, sesame, rice, millet, small beans, large beans, river beans, pi beans, kāṭāharinā beans (similar to soybeans, not found here), and other fields and crops, rain in those places is called good rain. Why is that? If the crops in those places grow abundantly, the people of Jambudvīpa can use them to sustain their lives, therefore, rain in those places is called good rain.』 Śāriputra again said: 『World Honored One! If good sons and good daughters wish to give the Dharma as a gift, where should they give it to be called a good gift?』

與？」

佛告奢利弗言：「奢利弗！我說法施，若於諸處普法施時，名為善與。奢利弗！我今復說，若法施時與諸菩薩摩訶薩，於法施中名為勝上善與。何以故？彼善家子為諸眾生求法，是故施彼法時，名為勝上善與。奢利弗！譬如於大海雨，非不有果、非無受用。如是奢利弗！若於菩薩摩訶薩所，與法施時，非不有果、非無受用。何以故？彼善家子為諸眾生求法故。奢利弗！譬如有人磨拭摩尼寶時，若勤用力，名為善作。何以故？奢利弗！磨拭摩尼寶時，與作百千水精珠等。如是奢利弗！于諸菩薩摩訶薩所，若作力者，名為善作。何以故？彼善家子為諸眾生，當求阿耨多羅三藐三菩提，發行無上菩提故。奢利弗！譬如大海，無處不得下、無處不得入。何以故？大海漸深、大海漸下，是故無處不得下、無處不得入。如是奢利弗！菩薩摩訶薩于般若波羅蜜巧方便中修菩薩行，亦無有法而不能說。奢利弗！譬如一滴水池種優缽羅華葉出生，雖同一池，其華外葉不如是妙，不得如是稱讚貴重，然彼內華則為男子女人稱讚貴重。如是奢利弗！聲聞獨覺同一法界證已，不得如是稱讚貴重，然彼如來、阿羅訶、三藐三佛陀，則為世間天、人、阿修羅等稱讚貴重。是故奢利弗！見是義故，善家子善家女應發是心：『莫同一法界

【現代漢語翻譯】現代漢語譯本佛陀告訴舍利弗（Śāriputra）說：『舍利弗！我宣講佛法佈施，如果在各處普遍施法，這稱為善與。舍利弗！我現在再說，如果施法時是給予諸位菩薩摩訶薩（Bodhisattva-mahāsattva），在法施中就稱為殊勝的善與。為什麼呢？因為這些善男子爲了眾生求法，所以施法給他們時，稱為殊勝的善與。舍利弗！譬如在大海中降雨，並非沒有結果，也並非沒有受用。舍利弗！如果對菩薩摩訶薩施法，也並非沒有結果，也並非沒有受用。為什麼呢？因為這些善男子爲了眾生求法。舍利弗！譬如有人磨拭摩尼寶（maṇi-ratna）時，如果勤奮用力，就稱為善作。為什麼呢？舍利弗！因為磨拭摩尼寶時，會產生百千水精珠等。舍利弗！如果對菩薩摩訶薩勤奮努力，就稱為善作。為什麼呢？因為這些善男子爲了眾生，將求得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），發起無上菩提心。舍利弗！譬如大海，沒有地方不能下沉，沒有地方不能進入。為什麼呢？因為大海逐漸深邃，大海逐漸下沉，所以沒有地方不能下沉，沒有地方不能進入。舍利弗！菩薩摩訶薩在般若波羅蜜（prajñāpāramitā）的巧妙方便中修行菩薩行，也沒有任何法不能宣說。舍利弗！譬如一個水池中長出優缽羅華（utpala）的葉子，雖然在同一個池塘，但外面的葉子不如裡面的花那樣美妙，不能得到那樣的稱讚和珍貴，然而裡面的花則被男子女人稱讚和珍貴。舍利弗！聲聞（Śrāvaka）和獨覺（Pratyekabuddha）在同一個法界中證悟，不能得到那樣的稱讚和珍貴，然而如來（Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（samyak-saṃbuddha）則被世間的天、人、阿修羅（Asura）等稱讚和珍貴。因此，舍利弗！看到這個道理，善男子善女人應當發起這樣的心：『不要在同一個法界中』

【English Translation】 English version The Buddha said to Śāriputra: 'Śāriputra, when I speak of the Dharma giving, if it is given universally in all places, it is called a good giving. Śāriputra, I say again, if the Dharma is given to the Bodhisattva-mahāsattvas, it is called a supreme good giving among Dharma givings. Why is that? Because these good sons seek the Dharma for all beings, therefore, giving them the Dharma is called a supreme good giving. Śāriputra, it is like rain falling on the great ocean, it is not without result, nor is it without benefit. Likewise, Śāriputra, if the Dharma is given to the Bodhisattva-mahāsattvas, it is not without result, nor is it without benefit. Why is that? Because these good sons seek the Dharma for all beings. Śāriputra, it is like someone polishing a maṇi-ratna jewel, if they work diligently, it is called a good work. Why is that? Śāriputra, because when polishing a maṇi-ratna jewel, it produces hundreds and thousands of crystal beads. Likewise, Śāriputra, if one works diligently for the Bodhisattva-mahāsattvas, it is called a good work. Why is that? Because these good sons, for the sake of all beings, will seek anuttarā-samyak-saṃbodhi, and generate the unsurpassed Bodhi mind. Śāriputra, it is like the great ocean, there is no place where one cannot descend, no place where one cannot enter. Why is that? Because the great ocean gradually deepens, the great ocean gradually descends, therefore there is no place where one cannot descend, no place where one cannot enter. Likewise, Śāriputra, the Bodhisattva-mahāsattvas, in the skillful means of prajñāpāramitā, practice the Bodhisattva path, and there is no Dharma that they cannot speak. Śāriputra, it is like in a pond where utpala flowers grow, although in the same pond, the outer leaves are not as beautiful as the inner flowers, and cannot receive such praise and value, but the inner flowers are praised and valued by men and women. Likewise, Śāriputra, Śrāvakas and Pratyekabuddhas, having realized the same Dharma realm, do not receive such praise and value, but the Tathāgata, Arhat, samyak-saṃbuddha are praised and valued by the world, including gods, humans, and Asuras. Therefore, Śāriputra, seeing this meaning, good sons and good daughters should generate this thought: 『Do not be in the same Dharma realm』

證而得聲聞獨覺名字，不得如是稱讚貴重，如彼如來、阿羅訶、三藐三佛陀，我等今者應發阿耨多羅三藐三菩提心，當得如是稱讚貴重，如彼如來、阿羅訶、三藐三佛陀。』奢利弗！譬如若沉水樹、若栴檀樹，其葉不得稱讚貴重如自體香。如是奢利弗！同一法界證已，聲聞獨覺智慧，不得具足如真實香，然彼如來、阿羅訶、三藐三佛陀，真香具足。奢利弗！見是義故，善家子善家女所有善根，皆應迴向阿耨多羅三藐三菩提。

「奢利弗！我說彼等由善友滿，于阿耨多羅三藐三菩提中歡喜愛者，教彼勤行令歡喜愛。何以故？奢利弗！我昔亦由善友攝故，今成阿耨多羅三藐三菩提。奢利弗！如有一人慾取珍寶，更第二人亦欲取寶，彼者前人示第二人向寶洲道所出寶處，我說是人無有慳吝。如是奢利弗！若示遍智寶洲道者，我說是人亦無慳吝。奢利弗！如大價寶直多百千，出大海中，寶在海時無人磨拭，至閻浮洲乃有磨拭。如是奢利弗！若有欲見如來者，發阿耨多羅三藐三菩提心，各各見佛勝功德已，彼即廣行當成聲聞，彼廣行已當成獨覺，彼廣行已當成阿耨多羅三藐三菩提，余諸善根由值善友皆成廣大。奢利弗！見是義故，善家子善家女應求善友親近承事，既承事已須修多業，不久當成阿耨多羅三藐三菩提。何以故

【現代漢語翻譯】現代漢語譯本：『如果僅僅證得聲聞（Sravaka，通過聽聞佛法而證悟的修行者）或獨覺（Pratyekabuddha，不依賴他人教導而獨自證悟的修行者）的果位，他們的名號不能像如來（Tathagata，佛的稱號之一）、阿羅訶（Arhat，斷盡煩惱的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者，即佛）那樣受到稱讚和尊重。我們現在應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），才能像如來、阿羅訶、三藐三佛陀那樣受到稱讚和尊重。』舍利弗（Sariputra，佛陀的十大弟子之一）！譬如沉水樹或栴檀樹，它們的葉子不能像樹本身那樣散發芬芳。同樣，舍利弗！在同一法界中證悟，聲聞和獨覺的智慧不能像真實的香氣那樣圓滿，而如來、阿羅訶、三藐三佛陀則具足真實的香氣。舍利弗！因為看到這個道理，善男子善女人所做的一切善根，都應當迴向阿耨多羅三藐三菩提。『舍利弗！我說那些因善友（Kalyanamitra，引導修行的人）而圓滿，對阿耨多羅三藐三菩提心生起歡喜和愛樂的人，應當教導他們精勤修行，使他們更加歡喜和愛樂。為什麼呢？舍利弗！我過去也是因為善友的攝受，今天才成就阿耨多羅三藐三菩提。舍利弗！譬如一個人想要獲取珍寶，另一個人也想獲取珍寶，前者向後者指示通往寶洲的道路和出產珍寶的地方，我說這個人沒有慳吝。同樣，舍利弗！如果有人指示通往遍智（Sarvajna，佛的智慧）寶洲的道路，我說這個人也沒有慳吝。舍利弗！譬如價值連城的大寶，出自大海之中，當它在海里時無人磨拭，到了閻浮洲（Jambudvipa，我們所居住的世界）才有人磨拭。同樣，舍利弗！如果有人想要見到如來，發起阿耨多羅三藐三菩提心，各自見到佛的殊勝功德后，他們就會廣行修行，最終成就聲聞，廣行修行后成就獨覺，廣行修行后成就阿耨多羅三藐三菩提，其餘的善根也會因為遇到善友而變得廣大。舍利弗！因為看到這個道理，善男子善女人應當尋求善友，親近承事，在承事之後必須修習多種善業，不久就能成就阿耨多羅三藐三菩提。為什麼呢？』

【English Translation】 English version: 'If one only attains the names of Sravaka (a disciple who attains enlightenment by hearing the teachings) or Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), they cannot be praised and honored like the Tathagata (one of the titles of a Buddha), Arhat (a perfected being who has overcome all defilements), or Samyaksambuddha (a fully enlightened Buddha). We should now generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), so that we may be praised and honored like the Tathagata, Arhat, and Samyaksambuddha.' Sariputra (one of the Buddha's ten great disciples)! It is like a sinking tree or a sandalwood tree, whose leaves cannot be praised and honored like the fragrance of the tree itself. Similarly, Sariputra! Having attained enlightenment within the same Dharma realm, the wisdom of Sravakas and Pratyekabuddhas is not as complete as the true fragrance, whereas the Tathagata, Arhat, and Samyaksambuddha possess the true fragrance completely. Sariputra! Seeing this meaning, all the roots of goodness of good sons and good daughters should be dedicated to Anuttara-samyak-sambodhi. 'Sariputra! I say that those who are fulfilled by good friends (Kalyanamitra, spiritual mentors) and who rejoice and love the mind of Anuttara-samyak-sambodhi, should be taught to diligently practice, so that they may rejoice and love it even more. Why is that? Sariputra! In the past, I was also embraced by good friends, and today I have attained Anuttara-samyak-sambodhi. Sariputra! It is like a person who wants to obtain treasures, and another person also wants to obtain treasures. The former shows the latter the path to the treasure island and the place where the treasures are found. I say that this person is not stingy. Similarly, Sariputra! If someone shows the path to the treasure island of Omniscience (Sarvajna, the wisdom of a Buddha), I say that this person is also not stingy. Sariputra! It is like a great treasure of immense value, which comes from the great ocean. When it is in the ocean, no one polishes it, but when it reaches Jambudvipa (the world we live in), it is polished. Similarly, Sariputra! If someone wants to see the Tathagata, generates the mind of Anuttara-samyak-sambodhi, and each sees the Buddha's supreme merits, they will then practice extensively and eventually become a Sravaka, after extensive practice they will become a Pratyekabuddha, and after extensive practice they will become an Anuttara-samyak-sambuddha. The remaining roots of goodness will also become vast because of encountering good friends. Sariputra! Seeing this meaning, good sons and good daughters should seek good friends, draw near to them, and serve them. After serving them, they must cultivate many good deeds, and soon they will attain Anuttara-samyak-sambodhi. Why is that?'

？我昔亦由善友攝故，今成阿耨多羅三藐三菩提。

「奢利弗！如摩尼寶，若磨拭時細末流下，然其細末，不得如是稱讚貴重，如彼摩尼大寶，則為國王若王大臣及余智人能別寶者，稱讚貴重。如是奢利弗！聲聞獨覺雖同一法界證，不得如是稱讚貴重，然彼如來、阿羅訶、三藐三佛陀，則為世間諸天及人、若乾闥婆、阿修羅等，稱讚貴重。奢利弗！譬如有人，自將金摶詣金師所、若金師弟子所，到已告言：『汝取此金為我作釧，我著腳上。』時彼金師若彼弟子，告言丈夫：『我以此金為作瓔珞，隨汝頂戴若頸若手，系已，多有百千人眾見生歡喜，讚歎于汝。』奢利弗！時彼愚人不用金師利益善語，報金師言：『汝但為我作于腳釧。』如是奢利弗！善家子善家女，若如來所、若聲聞所，作勝上施法時，或有善友來至其所，告言：『丈夫！汝今作此勝上施法，是不順善。所謂以此勝上施法，而於有量法中迴向若聲聞地若獨覺地。汝今作此勝上施法，所有善根，堪能迴向阿耨多羅三藐三菩提。』奢利弗！於世間出世間法中，諸佛世尊最是第一巧勝智慧。奢利弗！是故諸佛世尊，讚歎阿耨多羅三藐三菩提。何以故？此是無上回向，所謂阿耨多羅三藐三菩提。奢利弗！見是義故，善家子善家女所有善根，皆應迴向阿耨多羅

【現代漢語翻譯】現代漢語譯本：我過去也是因為善友的引導，今天才成就了阿耨多羅三藐三菩提（無上正等正覺）。舍利弗！就像摩尼寶（如意寶珠），當它被磨拭時會有細末流下，然而這些細末，不能像摩尼大寶那樣被稱讚貴重。摩尼大寶會被國王、大臣以及其他能辨別寶物的人稱讚貴重。同樣，舍利弗！聲聞（聽聞佛法而悟道者）和獨覺（無師自悟者）雖然在同一法界證悟，但不能像如來（佛的稱號）、阿羅訶（應供，佛的稱號）、三藐三佛陀（正等覺，佛的稱號）那樣被稱讚貴重。如來、阿羅訶、三藐三佛陀會被世間諸天、人和乾闥婆（天上的樂神）、阿修羅（非天神）等稱讚貴重。舍利弗！譬如有人，自己拿著金塊去金匠那裡，或者金匠的弟子那裡，到了之後告訴他們：『你們用這金子為我做個腳鐲，我要戴在腳上。』這時金匠或者他的弟子會告訴那人：『我用這金子為你做瓔珞（項鍊），讓你戴在頭上、脖子上或者手上，戴上之後，會有成百上千的人看到你而心生歡喜，讚歎你。』舍利弗！這時那個愚人不用金匠有益的勸告，反而對金匠說：『你只要為我做腳鐲就行了。』同樣，舍利弗！善家子（出身善良家庭的男子）或善家女（出身善良家庭的女子），在如來或者聲聞那裡，做殊勝的佈施法事時，或許會有善友來到他們那裡，告訴他們：『丈夫！你現在做的這個殊勝佈施法事，是不順應善的。你用這個殊勝佈施法事，迴向有量的法，比如聲聞地或者獨覺地。你現在做的這個殊勝佈施法事，所有的善根，完全可以迴向阿耨多羅三藐三菩提。』舍利弗！在世間和出世間的法中，諸佛世尊是最具有第一巧妙殊勝智慧的。舍利弗！因此，諸佛世尊讚歎阿耨多羅三藐三菩提。為什麼呢？因為這是無上的迴向，也就是阿耨多羅三藐三菩提。舍利弗！因為看到這個道理，善家子或善家女所有的善根，都應該回向阿耨多羅三藐三菩提。

【English Translation】 English version: 'In the past, I too, through the guidance of good friends, have today attained Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Shariputra! It is like a Mani jewel (wish-fulfilling jewel). When it is polished, fine dust flows down, but this fine dust is not praised and valued like the great Mani jewel. The great Mani jewel is praised and valued by kings, royal ministers, and other wise people who can distinguish jewels. Similarly, Shariputra! Although Shravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) attain enlightenment in the same Dharma realm, they are not praised and valued like the Tathagatas (Buddhas), Arhats (worthy ones, a title of the Buddha), and Samyak-sambuddhas (perfectly enlightened Buddhas). The Tathagatas, Arhats, and Samyak-sambuddhas are praised and valued by gods, humans, Gandharvas (celestial musicians), Asuras (demigods), and others in the world.' 'Shariputra! It is like a person who takes a lump of gold to a goldsmith or a goldsmith's apprentice and says, 'Please make me an anklet from this gold, so I can wear it on my foot.' Then the goldsmith or his apprentice would say to that person, 'I can make you a necklace from this gold, which you can wear on your head, neck, or hands. When you wear it, hundreds and thousands of people will see you and rejoice, praising you.' Shariputra! At that time, that foolish person would not heed the goldsmith's beneficial advice, but would instead say to the goldsmith, 'Just make me an anklet.' 'Similarly, Shariputra! When a good son or a good daughter, at the place of the Tathagata or a Shravaka, performs a superior act of giving, a good friend might come to them and say, 'Good sir! The superior act of giving you are now performing is not in accordance with goodness. By this superior act of giving, you are dedicating merit to a limited realm, such as the Shravaka stage or the Pratyekabuddha stage. The merit of this superior act of giving you are now performing is fully capable of being dedicated to Anuttara-samyak-sambodhi.' 'Shariputra! Among worldly and otherworldly dharmas, the Buddhas, the World Honored Ones, possess the most skillful and supreme wisdom. Shariputra! Therefore, the Buddhas, the World Honored Ones, praise Anuttara-samyak-sambodhi. Why? Because it is the supreme dedication, namely Anuttara-samyak-sambodhi. Shariputra! Seeing this meaning, all the good roots of a good son or a good daughter should be dedicated to Anuttara-samyak-sambodhi.'

三藐三菩提。

「奢利弗！如有二人，于中一人善作金色劫波娑縷，同一樹生，所作細衣價直百千。一人慾作僕使粗衣，到織師所，告言：『丈夫！我此金色劫波娑縷善料理訖，同一樹生，為我好織。』織師報言：『丈夫！我當與汝作衣價直百千，何用粗衣？』彼人不納織師善語，報織師言：『但為我作僕使粗衣。』如是奢利弗！雖同一法、同一善根，或有攀緣聲聞地者，或有攀緣獨覺地者，或有住于無上道者。奢利弗！于中若有攀緣聲聞獨覺地者，應當語言：『汝此善根是如來因。』若求無上佛菩提者，應亦語言：『汝此施法所有善根，當同一聚迴向阿耨多羅三藐三菩提。如是迴向，以彼善根施諸眾生，作無盡心當攝取之，因此善根愿諸眾生，當得具足不可思智不可稱智，三界最勝無上智等，如彼如來、阿羅訶、三藐三佛陀。』奢利弗！見是義故，善家子善家女，應種善根于阿耨多羅三藐三菩提。

「奢利弗！譬如國王第一夫人產生八子，于諸子中惟有一子具足王相，得紹王位以水灌頂，余諸王子復悉圍繞依法奉事。奢利弗！于意云何，非彼母腹而有過失，令余王子不得灌頂大王位耶？」

奢利弗言：「不也。大德世尊！何以故？彼余王子，自於往昔不作王業、不種善根，以是因緣，彼余王子悉

【現代漢語翻譯】現代漢語譯本三藐三菩提（Samyak-saṃbodhi，正等正覺）。『舍利弗！如果有兩個人，其中一人擅長製作金色的劫波娑（karpāsa）絲線，這些絲線來自同一棵樹，所織成的精細衣服價值百千。另一人想要製作僕人穿的粗布衣服，就去到織工那裡，告訴他說：『丈夫！我這些金色的劫波娑絲線已經處理好了，它們來自同一棵樹，請你為我好好地織布。』織工回答說：『丈夫！我應該為你織價值百千的衣服，為什麼要織粗布衣服呢？』那人不接受織工的好意，告訴織工說：『你只要為我織僕人穿的粗布衣服就行了。』舍利弗！就像這樣，雖然是同一種法、同一種善根，有的人會攀緣聲聞地（Śrāvakabhūmi，聲聞的境界），有的人會攀緣獨覺地（Pratyekabuddhabhūmi，獨覺的境界），有的人會安住于無上道（Anuttara-mārga，無上的道路）。舍利弗！如果有人攀緣聲聞或獨覺地，應當告訴他們：『你這個善根是如來（Tathāgata）的因。』如果有人追求無上佛菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），也應當告訴他們：『你所施的法的所有善根，應當全部彙集迴向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這樣迴向，用這些善根施給一切眾生，以無盡的心來攝取他們，因此善根愿一切眾生，都能獲得具足不可思議的智慧、不可稱量的智慧，三界中最殊勝的無上智慧，如同如來、阿羅訶（Arhat，應供）、三藐三佛陀（Samyak-saṃbuddha，正等覺者）一樣。』舍利弗！看到這個道理，善男子善女人，應當爲了阿耨多羅三藐三菩提種下善根。『舍利弗！譬如國王的第一夫人，生了八個兒子，在這些兒子中，只有一位兒子具備王者的相貌，能夠繼承王位並接受灌頂，其餘的王子都圍繞著他，依法奉事。舍利弗！你認為，難道是母親的腹部有什麼過失，才使得其餘的王子不能接受灌頂，登上王位嗎？』舍利弗說：『不是的，大德世尊！為什麼呢？因為其餘的王子，自己往昔沒有做過王者的事業，沒有種下善根，因為這個原因，其餘的王子都不能繼承王位。』

【English Translation】 English version Samyak-saṃbodhi (Perfect Enlightenment). 『Shariputra! If there are two people, one of whom is skilled at making golden karpāsa threads, which come from the same tree, and the fine clothes made from them are worth hundreds of thousands. The other person wants to make coarse clothes for servants, so he goes to a weaver and says: 『Husband! I have prepared these golden karpāsa threads well, they come from the same tree, please weave them well for me.』 The weaver replies: 『Husband! I should make clothes worth hundreds of thousands for you, why make coarse clothes?』 That person does not accept the weaver's good advice and tells the weaver: 『Just make coarse clothes for servants for me.』 Shariputra! It is like this, although it is the same Dharma, the same root of good, some will aspire to the Śrāvakabhūmi (the level of a Hearer), some will aspire to the Pratyekabuddhabhūmi (the level of a Solitary Buddha), and some will abide in the Anuttara-mārga (the unsurpassed path). Shariputra! If there are those who aspire to the Śrāvakabhūmi or Pratyekabuddhabhūmi, they should be told: 『Your root of good is the cause of a Tathāgata.』 If there are those who seek Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), they should also be told: 『All the roots of good from your giving of Dharma should be gathered together and dedicated to Anuttarā-samyak-saṃbodhi. By making this dedication, use these roots of good to give to all sentient beings, with an inexhaustible mind to embrace them, and with these roots of good, may all sentient beings attain the complete, inconceivable wisdom, immeasurable wisdom, the most supreme unsurpassed wisdom in the three realms, just like the Tathāgata, Arhat (Worthy One), and Samyak-saṃbuddha (Perfectly Enlightened One).』 Shariputra! Seeing this meaning, good sons and good daughters should plant roots of good for Anuttarā-samyak-saṃbodhi. 『Shariputra! It is like the first wife of a king who gives birth to eight sons. Among these sons, only one son possesses the marks of a king, is able to inherit the throne, and receives the consecration. The other princes all surround him and serve him according to the law. Shariputra! What do you think, is it because there is some fault in the mother's womb that the other princes cannot receive the consecration and ascend to the throne?』 Shariputra said: 『No, Great Honored One! Why is that? Because the other princes themselves did not perform the deeds of a king in the past, nor did they plant roots of good. For this reason, the other princes cannot inherit the throne.』

不得紹灌頂王位。」

佛言：「如是。奢利弗！同證一法界已，如來、阿羅訶、三藐三佛陀得名法王，余諸善家子等，得聲聞名，非此法界有過失耶？」

奢利弗言：「不也。世尊！非此法界有其過失，然由彼等於往昔時所作善根不能迴向無上菩提，不行此道，亦不發願，不作勝上善根，又不願求遍知利益，是故今但生聲聞事。彼等亦不行如來行，又無如來功德，不具神通，如諸如來、阿羅訶、三藐三佛陀。」

「奢利弗！以是義故，善家子善家女，所作善根皆應迴向無上菩提。奢利弗！譬如波利質多羅俱毗陀羅樹，有時初生三十三天皆大歡喜，作如是言：『此樹既生三十三天，不應久空。』如是奢利弗！有時善家子善家女，發無上菩提心，彼時所有正信三寶天、龍、夜叉、乾闥婆、阿修羅、伽留茶、緊那羅、摩睺羅伽、人非人等，心生忻躍，云此道場不應久空，菩薩摩訶薩得成無上菩提。

「奢利弗！譬如彼波利質多羅俱毗陀羅樹，三十三天見葉出時不讚不重，若見華時心生忻躍。如是奢利弗！聲聞獨覺證一法界，諸天世人不讚不重，若見如來、阿羅訶、三藐三佛陀，心生欣躍。何以故？如來、阿羅訶、三藐三佛陀，具諸善根及三十二大丈夫相，所有光明勝於日月，能照無量諸佛剎土憐愍

【現代漢語翻譯】現代漢語譯本『不得紹灌頂王位。』佛說：『是的，舍利弗！當證悟同一法界時，如來（Tathagata，佛的稱號）、阿羅訶（Arhat，斷盡煩惱的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者）得名為法王。其餘的善男子善女子等，得聲聞（Sravaka，聽聞佛法而修行證果的人）之名。難道是這個法界本身有過失嗎？』舍利弗說：『不是的，世尊！不是這個法界本身有過失，而是因為他們過去所作的善根沒有迴向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），沒有修行這條道路，也沒有發願，不作殊勝的善根，也不願求遍知一切的利益，所以現在只能成就聲聞的果位。他們也沒有修行如來的行持，沒有如來的功德，不具足神通，不像如來、阿羅訶、三藐三佛陀那樣。』『舍利弗！因為這個緣故，善男子善女子所作的善根都應當迴向無上菩提。舍利弗！譬如波利質多羅（Paricittra，一種天樹）俱毗陀羅（Kovidara，一種天樹）樹，有時剛生長出來，三十三天（Trayastrimsa，欲界六天中的第二天）都非常歡喜，說：『這棵樹既然生長在三十三天，不應該長期空著。』舍利弗！同樣，有時善男子善女子發無上菩提心，那時所有正信三寶（Buddha，佛；Dharma，法；Sangha，僧）的天、龍（Naga，神獸）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）、伽留茶（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，心中都感到歡喜，說這個道場不應該長期空著，菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）將成就無上菩提。『舍利弗！譬如那波利質多羅俱毗陀羅樹，三十三天看到它長出葉子時，不讚嘆也不重視，如果看到它開花時，心中就感到歡喜。同樣，舍利弗！聲聞獨覺（Pratyekabuddha，緣覺）證悟同一法界，諸天世人不讚嘆也不重視，如果看到如來、阿羅訶、三藐三佛陀，心中就感到歡喜。為什麼呢？因為如來、阿羅訶、三藐三佛陀，具足各種善根和三十二大丈夫相（Lakshana，佛的三十二種殊勝相貌），所有光明勝過日月，能夠照耀無量諸佛剎土，憐憫眾生。』

【English Translation】 English version 'They shall not be consecrated to the royal position.' The Buddha said: 'So it is, Shariputra! Having attained the same Dharma realm, the Tathagata (the Thus-Gone One, an epithet of the Buddha), Arhat (the Worthy One, a perfected being), and Samyaksambuddha (the Perfectly Enlightened One) are called Dharma Kings. The other good sons and daughters are called Sravakas (Hearers, disciples who attain enlightenment by listening to the Buddha's teachings). Is there any fault in this Dharma realm?' Shariputra said: 'No, World Honored One! There is no fault in this Dharma realm. However, it is because their past good roots were not dedicated to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), they did not practice this path, nor did they make vows, nor did they cultivate superior good roots, nor did they seek the benefit of omniscience. Therefore, they only attain the state of Sravakas. They also do not practice the conduct of the Tathagata, nor do they have the merits of the Tathagata, nor do they possess supernatural powers like the Tathagatas, Arhats, and Samyaksambuddhas.' 'Shariputra! For this reason, good sons and daughters should dedicate all the good roots they have cultivated to Anuttara-samyak-sambodhi. Shariputra! For example, when the Paricittra (a celestial tree) and Kovidara (a celestial tree) trees first grow, the Trayastrimsa (the Heaven of Thirty-Three Gods) rejoice greatly, saying: 'Since these trees have grown in the Trayastrimsa Heaven, they should not remain empty for long.' Likewise, Shariputra! When good sons and daughters generate the mind of Anuttara-samyak-sambodhi, all the gods, Nagas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans who have faith in the Three Jewels (Buddha, Dharma, Sangha) rejoice, saying that this place of enlightenment should not remain empty for long, and that the Bodhisattva-mahasattva (Great Bodhisattva) will attain Anuttara-samyak-sambodhi. 'Shariputra! For example, when the Trayastrimsa Heaven sees the leaves of the Paricittra and Kovidara trees, they do not praise or value them. But when they see the flowers, they rejoice. Likewise, Shariputra! When Sravakas and Pratyekabuddhas (Solitary Buddhas) attain the same Dharma realm, the gods and people of the world do not praise or value them. But when they see the Tathagatas, Arhats, and Samyaksambuddhas, they rejoice. Why is this? Because the Tathagatas, Arhats, and Samyaksambuddhas possess all good roots and the thirty-two major marks (Lakshana, the 32 auspicious marks of a Buddha), and their light surpasses the sun and moon, illuminating countless Buddha lands, and they have compassion for all beings.'

眾生。

「奢利弗！譬如彼波利質多羅俱毗陀羅樹，若增長時，三十三天，應知此樹不久當有多葉，百千俱致那由多葉，乃至無量阿僧祇葉以覆其上。如是奢利弗！彼初發心菩薩摩訶薩，生時長時應知當有百千俱致那由多等聲聞，乃至無量無邊阿僧祇諸聲聞眾，圍繞在前，多有聲聞獨覺出現。奢利弗！譬如須彌山王，有別峰處高百逾阇那，或高二百逾阇那，乃至七百逾阇那，此等別峰不得言是大須彌山。如是奢利弗！從如來智出生聲聞，亦不得言其智具足如諸如來、阿羅訶、三藐三佛陀，彼亦不具足如來十力、四無畏智、無礙智等；然其如來、阿羅訶、三藐三佛陀，則具諸力、無畏、無礙智等。奢利弗！譬如須彌山王住處，應知即有多天子眾，百千俱致那由多等，乃至無量無邊諸天子眾，出現于彼在其山頂，受天福報心甚愛樂，天欲游處隨意即游。如是奢利弗！彼初發心菩薩摩訶薩，生時長時，善根迴向無上菩提，應知當有多聲聞眾，百千俱致那由多等，乃至無量無邊諸聲聞眾出現於世，諸聖行處隨意即游。

「奢利弗！譬如須彌山王住處，即有四畔俱時而住終無先後。如是奢利弗！菩薩摩訶薩善根迴向無上菩提，爾時即有佛性佛地佛智佛功德等俱時出生，亦無先後。奢利弗！譬如須彌山王住處，若分分

【現代漢語翻譯】現代漢語譯本：眾生。

『舍利弗（Śāriputra）！譬如那波利質多羅（Pārijāta）俱毗陀羅樹（kovidāra），當它生長時，三十三天（Trāyastriṃśa）應當知道這棵樹不久將會有許多葉子，成百上千俱胝（koṭi）那由他（nayuta）的葉子，乃至無量阿僧祇（asaṃkhya）的葉子覆蓋其上。同樣，舍利弗！那初發心的菩薩摩訶薩（bodhisattva-mahāsattva），當他成長時，應當知道將會有成百上千俱胝那由他等聲聞（śrāvaka），乃至無量無邊阿僧祇的聲聞眾，圍繞在他面前，並且會出現許多聲聞獨覺（pratyekabuddha）。舍利弗！譬如須彌山王（Sumeru），有別峰高出一百逾繕那（yojana），或高二百逾繕那，乃至七百逾繕那，這些別峰不能被稱為大須彌山。同樣，舍利弗！從如來（tathāgata）的智慧出生的聲聞，也不能說他們的智慧圓滿如諸如來、阿羅訶（arhat）、三藐三佛陀（samyaksaṃbuddha），他們也不具備如來的十力（daśabala）、四無畏（catu vaiśāradya）智、無礙智（pratisaṃvidā）等；然而，如來、阿羅訶、三藐三佛陀則具備諸力、無畏、無礙智等。舍利弗！譬如須彌山王所在之處，應當知道那裡會有許多天子眾，成百上千俱胝那由他等，乃至無量無邊的天子眾，出現在那裡，在山頂享受天福，心中非常喜悅，想去哪裡就去哪裡。同樣，舍利弗！那初發心的菩薩摩訶薩，當他成長時，善根迴向無上菩提（anuttarā-saṃyak-saṃbodhi），應當知道將會有許多聲聞眾，成百上千俱胝那由他等，乃至無量無邊的聲聞眾出現在世間，在諸聖者所行之處隨意遊歷。』

『舍利弗！譬如須彌山王所在之處，四面同時存在，沒有先後。同樣，舍利弗！菩薩摩訶薩的善根迴向無上菩提時，那時佛性（buddhatva）、佛地（buddhabhūmi）、佛智（buddhajñāna）、佛功德（buddhaguṇa）等同時出生，也沒有先後。舍利弗！譬如須彌山王所在之處，如果分分

【English Translation】 English version: Beings.

'Shariputra (Śāriputra)! For example, that Pārijāta kovidāra tree, when it grows, the Thirty-three Heavens (Trāyastriṃśa) should know that this tree will soon have many leaves, hundreds of thousands of koṭi nayuta leaves, and even immeasurable asaṃkhya leaves covering it. Similarly, Shariputra! That bodhisattva-mahāsattva who has just set out on the path, when he grows, it should be known that there will be hundreds of thousands of koṭi nayuta śrāvakas, and even immeasurable and boundless asaṃkhya śrāvaka assemblies, surrounding him, and many śrāvaka pratyekabuddhas will appear. Shariputra! For example, Mount Sumeru (Sumeru), has separate peaks that are a hundred yojanas high, or two hundred yojanas high, or even seven hundred yojanas high, these separate peaks cannot be called the great Mount Sumeru. Similarly, Shariputra! The śrāvakas born from the wisdom of the Tathāgata (tathāgata) cannot be said to have wisdom as complete as the Tathāgatas, Arhats (arhat), and Samyaksaṃbuddhas (samyaksaṃbuddha), nor do they possess the ten powers (daśabala), four fearlessnesses (catu vaiśāradya), unobstructed wisdom (pratisaṃvidā), etc., of the Tathāgata; however, the Tathāgatas, Arhats, and Samyaksaṃbuddhas possess all the powers, fearlessnesses, unobstructed wisdom, etc. Shariputra! For example, where Mount Sumeru is located, it should be known that there are many assemblies of devas, hundreds of thousands of koṭi nayuta, and even immeasurable and boundless assemblies of devas, appearing there, enjoying heavenly blessings on the mountain top, with great joy in their hearts, and going wherever they wish. Similarly, Shariputra! That bodhisattva-mahāsattva who has just set out on the path, when he grows, and directs his roots of goodness towards unsurpassed bodhi (anuttarā-saṃyak-saṃbodhi), it should be known that there will be many śrāvaka assemblies, hundreds of thousands of koṭi nayuta, and even immeasurable and boundless śrāvaka assemblies appearing in the world, freely traveling in the places where the saints practice.』

'Shariputra! For example, where Mount Sumeru is located, the four sides exist simultaneously, without any precedence. Similarly, Shariputra! When a bodhisattva-mahāsattva directs his roots of goodness towards unsurpassed bodhi, at that time, Buddhahood (buddhatva), Buddhahood-ground (buddhabhūmi), Buddha-wisdom (buddhajñāna), Buddha-merit (buddhaguṇa), etc., are born simultaneously, without any precedence. Shariputra! For example, where Mount Sumeru is located, if it is divided into parts

斷，比于余山猶為高大。如是奢利弗！彼初發心菩薩摩訶薩，善根迴向無上菩提，若即以比諸餘善根，足為最上高大住持。奢利弗！譬如須彌山王有金色邊，若諸鳥獸至其邊者，皆同一色所謂金色，即與師子獸王同色。奢利弗！雖與師子獸王同一金色，然其力勢功德名稱，彼悉不共師子王等，亦復不如師子獸王遊戲頻申無畏吼聲。如是奢利弗！聲聞獨覺雖與如來同於一味謂解脫味，不得即共如來、阿羅訶、三藐三佛陀等，彼無如來如是功德、諸力、無畏、師子吼聲；然其如來則具方便智慧諸法，此方便智，聲聞獨覺尚皆不聞，況能出生？如來功德、如來遊戲、如來雷聲，如來以師子吼而吼高出諸世。奢利弗！如諸鳥獸與師子王雖同一色，而余功德悉不共等，不得名為師子獸王。如是奢利弗！聲聞獨覺雖與如來同解脫味，而亦不共如來齊等，以彼不得功德名稱，不得如來無上上名及如來體，又亦不得無上菩提、諸力、無畏、無礙智等；以是諸力、無畏、無礙智等具足故，名如來阿羅訶三藐三佛陀。奢利弗！見是義故，善家子善家女所作善根，皆當迴向無上菩提。

「奢利弗！譬如四天王天普于須彌山邊而住，三十三天住于山頂。奢利弗！于意云何？須彌山上豈不容受四天王天，而彼四王不住頂耶？」

奢利

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！即使是斷除煩惱，也比其他山還要高大。就像這樣，舍利弗！那些初發菩提心的菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩），他們將善根迴向于無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），如果將這些善根與其他善根相比，那絕對是最上、最高大、最能住持的。舍利弗！譬如須彌山王（Sumeru，佛教宇宙觀中的中心山）有金色的邊緣，如果鳥獸到了它的邊緣，都會變成同一種顏色，也就是金色，就像和獅子獸王（Simha，象徵力量和威嚴）同色一樣。舍利弗！雖然和獅子獸王同爲金色，但它們的力量、功德、名稱，都不能和獅子王相比，也比不上獅子獸王那樣遊戲、伸展、發出無畏的吼聲。就像這樣，舍利弗！聲聞（Śrāvaka，聽聞佛法而修行的人）和獨覺（Pratyekabuddha，不需他人教導而獨自開悟的人）雖然和如來（Tathāgata，佛的稱號之一）同享一種解脫味，但他們不能和如來、阿羅訶（Arhat，已斷除煩惱的聖者）、三藐三佛陀（Samyaksaṃbuddha，正等覺者）等同，他們沒有如來那樣的功德、力量、無畏、獅子吼聲；而如來則具足方便智慧等諸法，這種方便智慧，聲聞和獨覺甚至都沒有聽聞過，更何況能夠生出？如來的功德、如來的遊戲、如來的雷聲，如來以獅子吼而吼，高出一切世間。舍利弗！就像鳥獸和獅子王雖然顏色相同，但其他功德都不能相比，不能被稱為獅子獸王。就像這樣，舍利弗！聲聞和獨覺雖然和如來同享解脫味，但也不能和如來相等，因為他們沒有如來的功德名稱，沒有如來的無上上名和如來之體，也沒有無上菩提、諸力、無畏、無礙智等；因為具足這些力量、無畏、無礙智等，才被稱為如來、阿羅訶、三藐三佛陀。舍利弗！因為看到這個道理，善男子、善女人所做的善根，都應當迴向于無上菩提。』『舍利弗！譬如四天王天（Cāturmahārājika，欲界第一層天）普遍住在須彌山邊，三十三天（Trāyastriṃśa，欲界第二層天）住在山頂。舍利弗！你認為如何？須彌山上難道不能容納四天王天，而那四天王不住在山頂嗎？』舍利弗回答說：『不，世尊！』

【English Translation】 English version: 'Śāriputra! Even the cutting off of afflictions is higher and greater than other mountains. Just like that, Śāriputra! Those Bodhisattva-mahāsattvas who have initially generated the Bodhi mind, who dedicate their roots of good to Anuttarā-samyak-saṃbodhi, if these roots of good are compared to other roots of good, they are absolutely the highest, greatest, and most sustaining. Śāriputra! For example, Mount Sumeru, the king of mountains, has golden edges. If birds and beasts reach its edges, they all become the same color, which is golden, just like being the same color as the lion king. Śāriputra! Although they are the same golden color as the lion king, their power, merits, and names cannot be compared to the lion king, nor can they match the lion king's playfulness, stretching, and fearless roar. Just like that, Śāriputra! Although Śrāvakas and Pratyekabuddhas share the same taste of liberation as the Tathāgata, they cannot be equal to the Tathāgata, Arhat, and Samyaksaṃbuddha. They do not have the Tathāgata's merits, powers, fearlessness, and lion's roar; while the Tathāgata is complete with expedient wisdom and all dharmas. This expedient wisdom, Śrāvakas and Pratyekabuddhas have not even heard of, let alone be able to produce. The Tathāgata's merits, the Tathāgata's play, the Tathāgata's thunder, the Tathāgata roars with a lion's roar, surpassing all worlds. Śāriputra! Just like birds and beasts, although they are the same color as the lion king, their other merits cannot be compared, and they cannot be called the lion king. Just like that, Śāriputra! Although Śrāvakas and Pratyekabuddhas share the same taste of liberation as the Tathāgata, they cannot be equal to the Tathāgata, because they do not have the Tathāgata's merits and names, nor the Tathāgata's supreme name and body, nor do they have Anuttarā-samyak-saṃbodhi, powers, fearlessness, unobstructed wisdom, etc. Because they are complete with these powers, fearlessness, and unobstructed wisdom, they are called Tathāgata, Arhat, and Samyaksaṃbuddha. Śāriputra! Seeing this principle, the roots of good done by good sons and good daughters should all be dedicated to Anuttarā-samyak-saṃbodhi.' 'Śāriputra! For example, the Cāturmahārājika heaven dwells universally around the edges of Mount Sumeru, and the Trāyastriṃśa heaven dwells on the summit of the mountain. Śāriputra! What do you think? Can Mount Sumeru not accommodate the Cāturmahārājika heaven, and those four kings not dwell on the summit?' Śāriputra replied: 'No, World Honored One!'

弗言：「不也。世尊！須彌山上非是不容四天王天，而彼不住，但彼往昔不種山上受用福報，以其不作如是業故，不得住于須彌山頂。」

「如是奢利弗！我此法體亦無過失，而不容受諸聲聞等，令其不得十方世界智，以彼往昔所作善根，不知迴向無上菩提，亦不發願修如是行，不發最上遍智智心，是故今作聲聞，不得游于如來行處，又無如來功德，亦不具足諸力、無畏、無礙智等；以佛具足是智故，名如來、阿羅訶、三藐三佛陀。奢利弗！譬如大海不停死屍。如是奢利弗！阿鞞跋致菩薩摩訶薩，不共慳居。奢利弗！譬如大海潮不過時。如是奢利弗！阿鞞跋致菩薩摩訶薩，若乞士來終不過時。奢利弗！譬如有人若取滴水于大海中，皆是一味所謂鹹味。如是奢利弗！菩薩摩訶薩若以種種百千諸門所作善根迴向無上菩提，皆成一味謂遍智味。奢利弗！譬如金性出金(謂金礦也)，隨種種意作諸瓔珞，轉得種種瓔珞名字。如是奢利弗！以一佛智轉成多種百千瓔珞，所謂出生眾生善根。

「奢利弗！如王作錢，若已印有文者得名為錢，若未印無文者不得錢名。如是奢利弗！菩薩摩訶薩未得無生法忍，諸佛世尊未授阿耨多羅三藐三菩提記，若得無生法忍已，諸佛世尊然後記言：『汝善家子！于未來世，當得如來、阿

【現代漢語翻譯】現代漢語譯本：佛陀說：『不是這樣的，世尊！須彌山（Sumeru Mountain）上並非不能容納四天王天（Cāturmahārājika）的眾生，而是他們不住在那裡。只是因為他們過去沒有種下在山上享受福報的因，因為他們沒有做這樣的業，所以不能住在須彌山頂。』『就像這樣，舍利弗（Śāriputra）！我的法身也沒有過失，而是不能容納諸聲聞（Śrāvaka）等，使他們不能獲得十方世界的智慧。因為他們過去所作的善根，不知道迴向無上菩提（Anuttarā-samyak-saṃbodhi），也沒有發願修習這樣的行為，不發最上遍智的智慧心，所以現在成為聲聞，不能游于如來的行處，也沒有如來的功德，也不具備諸力、無畏、無礙智等。因為佛陀具足這些智慧，所以名為如來（Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksaṃbuddha）。舍利弗！譬如大海不會停留死屍。就像這樣，舍利弗！阿鞞跋致（Avaivartika）菩薩摩訶薩（Bodhisattva-mahāsattva），不會與慳吝者同住。舍利弗！譬如大海的潮汐不會錯過時間。就像這樣，舍利弗！阿鞞跋致菩薩摩訶薩，如果乞求者來，終不會錯過時機。舍利弗！譬如有人從大海中取一滴水，都是一個味道，就是鹹味。就像這樣，舍利弗！菩薩摩訶薩如果以種種百千法門所作的善根迴向無上菩提，都會成為一個味道，就是遍智的味道。舍利弗！譬如金子的性質出自金礦，隨著各種意願製作各種瓔珞，就得到各種瓔珞的名字。就像這樣，舍利弗！以一佛智轉成多種百千瓔珞，就是出生眾生的善根。『舍利弗！譬如國王制造錢幣，如果已經印有文字的就稱為錢幣，如果沒有印文字的就不能稱為錢幣。就像這樣，舍利弗！菩薩摩訶薩沒有得到無生法忍（anutpattika-dharma-kṣānti），諸佛世尊沒有授記阿耨多羅三藐三菩提，如果得到無生法忍后，諸佛世尊然後會授記說：『你這善男子！在未來世，應當成就如來、阿羅訶、三藐三佛陀。』

【English Translation】 English version: The Buddha said, 'It is not so, World Honored One! It is not that Mount Sumeru (Sumeru Mountain) cannot accommodate the beings of the Four Heavenly Kings (Cāturmahārājika), but they do not reside there. It is only because they did not plant the seeds of merit to enjoy blessings on the mountain in the past. Because they did not perform such actions, they cannot reside on the summit of Mount Sumeru.' 'Just like that, Śāriputra! My Dharma body also has no fault, but it cannot accommodate the Śrāvakas and others, preventing them from attaining the wisdom of the ten directions. Because the good roots they cultivated in the past were not directed towards Anuttarā-samyak-saṃbodhi, nor did they vow to practice such conduct, nor did they generate the mind of supreme omniscience, they now become Śrāvakas, unable to roam in the realm of the Tathāgata, nor do they possess the merits of the Tathāgata, nor do they possess the powers, fearlessness, unobstructed wisdom, etc. Because the Buddha possesses these wisdoms, he is called Tathāgata, Arhat, Samyaksaṃbuddha. Śāriputra! It is like the great ocean does not retain corpses. Just like that, Śāriputra! An Avaivartika Bodhisattva-mahāsattva does not dwell with the stingy. Śāriputra! It is like the tides of the great ocean do not miss their time. Just like that, Śāriputra! An Avaivartika Bodhisattva-mahāsattva, if a beggar comes, will never miss the opportunity. Śāriputra! It is like if someone takes a drop of water from the great ocean, it is all of one flavor, which is salty. Just like that, Śāriputra! If a Bodhisattva-mahāsattva directs the good roots cultivated through various hundreds and thousands of Dharma doors towards Anuttarā-samyak-saṃbodhi, they will all become one flavor, which is the flavor of omniscience. Śāriputra! It is like the nature of gold comes from gold mines, and according to various intentions, various ornaments are made, and they obtain various names of ornaments. Just like that, Śāriputra! With one Buddha wisdom, it transforms into various hundreds and thousands of ornaments, which is the birth of the good roots of sentient beings.' 'Śāriputra! It is like a king making coins. If they are already stamped with inscriptions, they are called coins, and if they are not stamped with inscriptions, they cannot be called coins. Just like that, Śāriputra! If a Bodhisattva-mahāsattva has not attained the Anutpattika-dharma-kṣānti, the Buddhas, World Honored Ones, do not bestow the prediction of Anuttarā-samyak-saṃbodhi. If they have attained the Anutpattika-dharma-kṣānti, then the Buddhas, World Honored Ones, will then bestow the prediction, saying: 『You good son! In the future, you shall attain Tathāgata, Arhat, Samyaksaṃbuddha.』'

羅訶、三藐三佛陀。』奢利弗！譬如外道仙人有天眼者，若見有人初住脅胎未記色類，以其未成男女相故，后時若成男女相已，外道仙人方以天眼，記言當生是男是女。如是奢利弗！菩薩未得無生法忍，諸佛世尊未授阿耨多羅三藐三菩提記。若彼后得無生法忍，諸佛世尊方與其記：『汝善家子！于未來世，當得如來、阿羅訶、三藐三佛陀。』

「奢利弗！譬如日輪出時不作是念：『我光當照此閻浮洲。』但使日輪共光出時，于閻浮洲必作照明，令閻浮洲所有諸人顯明諸色。如是奢利弗！菩薩摩訶薩若得遍智智時，亦不作念：『我當照明三千大千世界。』奢利弗！菩薩摩訶薩行是法行、坐是地分，具是生相、具是善根，彼當如是覺智。以是覺智，彼菩薩摩訶薩必自照明三千大千世界。奢利弗！譬如二人皆欲得寶入于寶洲，于中一人取無價寶，其第二人取有價寶。於時智人言：『丈夫！此處有無價寶，汝可取之。此寶多價，國王大臣若城邑人及余智人別識寶者，皆共稱讚貴重為上。』此人不用彼人語故取有價寶。如是奢利弗！此佛教法亦似寶洲，有人到已即作無價念行具足，謂遍智智寶相應念，遠離聲聞獨覺等念。復有第二人，以聲聞獨覺相應念行。奢利弗！同一法界證已，如來、阿羅訶、三藐三佛陀在法王數；復

【現代漢語翻譯】現代漢語譯本：『羅訶（應為阿羅漢，意為應供）、三藐三佛陀（意為正等覺者）。』舍利弗！譬如外道仙人有天眼者，若見有人初住胎中，尚未能辨別其性別，因為其男女之相尚未形成。之後，若其男女之相已成，外道仙人方以天眼，記說此人當生為男或為女。如是，舍利弗！菩薩若未得無生法忍，諸佛世尊不會授與其阿耨多羅三藐三菩提（意為無上正等正覺）的記別。若其後得無生法忍，諸佛世尊方會授與其記別：『善男子！你于未來世，當得如來、阿羅訶（應為阿羅漢，意為應供）、三藐三佛陀（意為正等覺者）。』『舍利弗！譬如日輪升起時，不會想：『我的光芒將照耀此閻浮洲（意為我們所居住的世界）。』但當太陽的光芒出現時，必定會照亮閻浮洲，使閻浮洲所有的人都能看清各種顏色。如是，舍利弗！菩薩摩訶薩若得遍智智（意為一切智）時，也不會想：『我將照亮三千大千世界。』舍利弗！菩薩摩訶薩行持此法行、安住此地分，具足此生相、具足此善根，他將如此覺悟智慧。憑藉此覺悟智慧，這位菩薩摩訶薩必定能照亮三千大千世界。舍利弗！譬如二人皆欲求寶而進入寶洲，其中一人取了無價之寶，另一人取了有價之寶。這時，有智慧的人會說：『丈夫！這裡有無價之寶，你可以取它。此寶價值連城，國王、大臣、城邑之人以及其他能辨別寶物的人，都會共同稱讚其珍貴無比。』此人不聽那人的話，反而取了有價之寶。如是，舍利弗！此佛教法也像寶洲，有人到達后，即以無價之念修行具足，即與遍智智寶相應的念，遠離聲聞、獨覺等念。還有第二種人，以與聲聞、獨覺相應的念修行。舍利弗！在同一法界中證悟后，如來、阿羅訶（應為阿羅漢，意為應供）、三藐三佛陀（意為正等覺者）在法王之列；復

【English Translation】 English version: 『Arhat (meaning worthy of offerings), Samyaksambuddha (meaning fully enlightened one).』 Shariputra! It is like an outer-path ascetic with divine eyes. If he sees someone first dwelling in the womb, not yet distinguishable by gender, because the male and female forms have not yet developed, later, when the male and female forms have developed, the outer-path ascetic then uses his divine eyes to predict whether the person will be born as a male or a female. Likewise, Shariputra! If a Bodhisattva has not attained the forbearance of non-arising, the Buddhas, the World Honored Ones, do not bestow upon him the prediction of Anuttara-samyak-sambodhi (meaning unsurpassed, complete, perfect enlightenment). If he later attains the forbearance of non-arising, the Buddhas, the World Honored Ones, then bestow upon him the prediction: 『Good son! In the future, you will attain Tathagata, Arhat (meaning worthy of offerings), Samyaksambuddha (meaning fully enlightened one).』『Shariputra! It is like when the sun rises, it does not think: 『My light will illuminate this Jambudvipa (meaning the world we live in).』 But when the sun's light appears, it will certainly illuminate Jambudvipa, enabling all the people in Jambudvipa to see all colors clearly. Likewise, Shariputra! When a Bodhisattva Mahasattva attains the wisdom of omniscience (meaning all-knowing wisdom), he does not think: 『I will illuminate the three thousand great thousand worlds.』 Shariputra! When a Bodhisattva Mahasattva practices this Dharma practice, dwells in this stage, possesses these characteristics of birth, and possesses these roots of goodness, he will awaken to wisdom in this way. With this awakened wisdom, this Bodhisattva Mahasattva will certainly illuminate the three thousand great thousand worlds. Shariputra! It is like two people who both desire to obtain treasures and enter a treasure island. One of them takes a priceless treasure, and the other takes a valuable treasure. At this time, a wise person would say: 『Good sir! Here is a priceless treasure, you can take it. This treasure is of great value, and kings, ministers, people of the city, and other people who can recognize treasures will all praise it as precious and supreme.』 This person does not listen to that person's words and instead takes the valuable treasure. Likewise, Shariputra! This Buddhist Dharma is also like a treasure island. When someone arrives, he immediately practices with the thought of pricelessness, that is, the thought corresponding to the treasure of the wisdom of omniscience, and distances himself from the thoughts of Sravakas and Pratyekabuddhas. There is also a second type of person who practices with thoughts corresponding to Sravakas and Pratyekabuddhas. Shariputra! After realizing the same Dharma realm, the Tathagata, Arhat (meaning worthy of offerings), Samyaksambuddha (meaning fully enlightened one) is among the kings of Dharma; and

有自余諸善家子，成聲聞已在聲聞數；得遍智者在普見數，如如來、阿羅訶、三藐三佛陀。

「奢利弗！譬如如意寶珠，隨到誰手彼即自在，無有一寶而不得者。如是奢利弗！菩薩摩訶薩，無有一眾生所而不與作寶事，無有一眾生所而不教作善根乃至無為涅槃。奢利弗！譬如作摩尼人、若作摩尼弟子，隨所有寶外畔濁惡，若磨拭已光色勝上。知色勝已，彼作珠人若彼弟子，當得多種百千財聚而用活命。如是奢利弗！菩薩摩訶薩，隨於他心令生善根，如彼善根皆以自心方便智攝，以此善根成諸佛法。奢利弗！如摩尼寶，若未凈時須好覆藏。何以故？彼摩尼寶是無價故。如是奢利弗！彼初發心菩薩摩訶薩初發心時，諸天及人、若乾闥婆、阿修羅世當須守護。何以故？彼善丈夫為諸天、人、阿修羅世，發阿耨多羅三藐三菩提心。奢利弗！如摩尼寶雖未磨拭，當知即為國王大臣、若城邑人及余智人別識寶者稱讚貴重。如是奢利弗，彼初發心菩薩摩訶薩，當知亦為諸佛世尊菩薩聲聞稱讚貴重。奢利弗！譬如有人若見佛時，當須如是生希有心：『彼如來、阿羅訶、三藐三佛陀時時出世，我今可發阿耨多羅三藐三菩提心，豐正法業，以此正法教諸眾生善根聚集，彼諸善根，皆當迴向阿耨多羅三藐三菩提。』彼迴向時，若有無信

【現代漢語翻譯】現代漢語譯本：「舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！還有其他善男子，他們成就了聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者），已列入聲聞之數；那些獲得遍智（sarvajña，對一切事物都了知）的人，則列入普見之數，如同如來（Tathāgata，佛的稱號之一，意為『如實而來』）、阿羅訶（Arhat，已斷除煩惱，不再輪迴的聖者）、三藐三佛陀（Samyaksaṃbuddha，正等覺者，完全覺悟的佛陀）一樣。

「舍利弗！譬如如意寶珠，無論落入誰的手中，都能隨心所欲，沒有得不到的寶物。舍利弗！菩薩摩訶薩（Bodhisattva，發願要成就佛果的修行者）也是如此，沒有一個眾生不被他視為珍寶，沒有一個眾生不被他教導種下善根，乃至最終達到無為涅槃（Nirvāṇa，解脫生死輪迴的境界）。舍利弗！譬如製作摩尼寶珠的人，或者製作摩尼寶珠的弟子，如果寶珠外表有污濁，經過磨拭后，光澤就會變得更加明亮。當他們發現寶珠光澤勝過以往時，製作寶珠的人或其弟子，就能獲得大量的財富，以此維持生計。舍利弗！菩薩摩訶薩也是如此，他能使他人的心中生起善根，並且將這些善根都以自己的智慧方便攝持，以此善根成就諸佛的法。舍利弗！如同摩尼寶珠，在未被凈化時，需要好好地隱藏起來。為什麼呢？因為這摩尼寶珠是無價之寶。舍利弗！那些初發菩提心（bodhicitta，發願要成就佛果的心）的菩薩摩訶薩，在初發心時，諸天、人和乾闥婆（Gandharva，天界的樂神）、阿修羅（Asura，一種好戰的神）等世界都應當守護他們。為什麼呢？因為這些善男子爲了諸天、人、阿修羅等世界，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗！如同摩尼寶珠，即使沒有經過磨拭，國王、大臣、城邑的人以及其他有智慧的人，也能識別出它的珍貴，並加以稱讚。舍利弗！那些初發菩提心的菩薩摩訶薩，也應當被諸佛世尊、菩薩、聲聞所稱讚和重視。舍利弗！譬如有人見到佛時，應當生起這樣的稀有之心：『這位如來、阿羅訶、三藐三佛陀時時出世，我現在可以發起阿耨多羅三藐三菩提心，積累正法之業，用這正法教導眾生聚集善根，而這些善根，都應當迴向阿耨多羅三藐三菩提。』當他迴向時，如果有不信的人，

【English Translation】 English version: 「Shariputra (Śāriputra, one of the ten major disciples of the Buddha, known for his wisdom)! There are also other virtuous sons who, having attained the state of a Śrāvaka (a practitioner who achieves enlightenment through hearing the Dharma), are counted among the Śrāvakas; those who have attained omniscience (sarvajña, knowing all things) are counted among those with universal vision, like the Tathāgata (one of the titles of the Buddha, meaning 'the one who has thus come'), Arhat (a saint who has eliminated afflictions and is no longer subject to rebirth), and Samyaksaṃbuddha (a fully enlightened Buddha).

「Shariputra! It is like a wish-fulfilling jewel, which, when it falls into anyone's hand, grants them whatever they desire, and there is nothing that cannot be obtained. Similarly, Shariputra! A Bodhisattva Mahasattva (a practitioner who aspires to achieve Buddhahood) does not regard any sentient being as not precious, and there is no sentient being that he does not teach to plant the roots of virtue, even to the point of attaining the unconditioned Nirvana (the state of liberation from the cycle of birth and death). Shariputra! It is like a person who makes mani jewels, or a disciple who makes mani jewels, if the jewel has external impurities, after polishing, its luster becomes superior. When they see that the jewel's luster is superior, the person who makes the jewel or his disciple can obtain a large amount of wealth to sustain their livelihood. Similarly, Shariputra! A Bodhisattva Mahasattva causes others to generate roots of virtue in their minds, and he gathers these roots of virtue with his own skillful wisdom, and with these roots of virtue, he accomplishes the Dharma of all Buddhas. Shariputra! Like a mani jewel, when it is not yet purified, it needs to be well hidden. Why? Because this mani jewel is priceless. Shariputra! Those Bodhisattva Mahasattvas who have initially generated the Bodhicitta (the mind of enlightenment), when they first generate this mind, the worlds of gods, humans, Gandharvas (celestial musicians), and Asuras (a type of warring deity) should protect them. Why? Because these virtuous men, for the sake of the worlds of gods, humans, and Asuras, have generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment). Shariputra! Like a mani jewel, even if it has not been polished, kings, ministers, people of cities, and other wise people can recognize its value and praise it. Shariputra! Those Bodhisattva Mahasattvas who have initially generated the Bodhicitta should also be praised and valued by all the Buddhas, World Honored Ones, Bodhisattvas, and Śrāvakas. Shariputra! It is like when someone sees a Buddha, they should generate such a rare thought: 'This Tathāgata, Arhat, Samyaksaṃbuddha appears in the world from time to time, I can now generate the mind of Anuttarā-samyak-saṃbodhi, accumulate the karma of the true Dharma, and use this true Dharma to teach sentient beings to gather roots of virtue, and these roots of virtue should all be dedicated to Anuttarā-samyak-saṃbodhi.' When he dedicates them, if there are those who do not believe,

比丘、比丘尼、優波塞、迦優波斯迦，若摩羅波卑，若摩羅身天來到其所說大乘過，令其舍離令不樂欲。奢利弗！于意云何？彼等豈不為多眾生百千俱致那由多等，乃至無量無邊阿僧祇諸眾生等，作無義利、作不安隱，令苦令墮耶？」

奢利弗言：「如是。大德婆伽婆！如是。大德修伽多！何以故？為諸眾生作無義利、作不安隱，令苦令墮，所謂于發大乘諸善家子善家女所說大乘過，令不樂欲阿耨多羅三藐三菩提，令退令離。」

佛言：「奢利弗！若欲不捨如來、阿羅訶、三藐三佛陀者，應求阿耨多羅三藐三菩提。是故奢利弗！諸發大乘善家子善家女，于阿耨多羅三藐三菩提，應當樂欲，莫退莫離。何以故？我說不捨如來、阿羅訶、三藐三佛陀者，謂發大乘善家子善家女，于阿耨多羅三藐三菩提，樂欲不離不退者。是奢利弗！譬如饑饉惡世，所種不生，如在石上種。時若王、若王大臣、若剎帝利、若剎帝利大臣、若婆羅門、若婆羅門大家、若長者、若長者婦、若長者大家，在於城邑為眾人故，集種種谷而作大倉。時眾人等皆詣倉所，取種種谷將歸而食。時有一人到彼倉處放火燒之。奢利弗！于意云何？是不善人，豈不于多百千俱致那由多等，乃至無量無邊阿僧祇諸眾生所，作無義利、作不安隱，令苦令墮

【現代漢語翻譯】現代漢語譯本：「比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優波塞（upasaka，在家男眾）、優波斯迦（upasika，在家女眾），如果魔羅（Mara，佛教中的魔王）或魔羅身天（天界的魔眾）來到他們那裡，說大乘（Mahayana，佛教的一種流派）的過失，讓他們捨棄大乘，使他們不樂於大乘。舍利弗（Sariputra，佛陀的十大弟子之一）啊！你認為如何？他們這樣做，難道不是為眾多百千俱胝那由他（kotinayuta，數量單位，表示極多）乃至無量無邊阿僧祇（asamkhya，數量單位，表示極多）的眾生，製造無意義的利益、製造不安穩，使他們痛苦、使他們墮落嗎？」

舍利弗回答說：「是的，世尊（Bhagavan，佛陀的尊稱）！是的，善逝（Sugata，佛陀的尊稱）！為什麼呢？因為他們為眾生製造無意義的利益、製造不安穩，使他們痛苦、使他們墮落，也就是對於發心修習大乘的善男子、善女人，說大乘的過失，使他們不樂於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧），使他們退轉、使他們離開。」

佛陀說：「舍利弗！如果想要不捨棄如來（Tathagata，佛陀的稱號）、阿羅訶（Arhat，斷盡煩惱的聖者）、三藐三佛陀（samyaksambuddha，正等覺者，即佛），就應當追求阿耨多羅三藐三菩提。因此，舍利弗！那些發心修習大乘的善男子、善女人，對於阿耨多羅三藐三菩提，應當樂於追求，不要退轉、不要離開。為什麼呢？我說不捨棄如來、阿羅訶、三藐三佛陀的人，是指那些發心修習大乘的善男子、善女人，對於阿耨多羅三藐三菩提，樂於追求、不離開、不退轉的人。舍利弗！譬如在饑荒的惡世，所種的種子都不能生長，就像在石頭上播種一樣。那時，如果有國王、或國王的大臣、或剎帝利（ksatriya，古印度四大種姓之一，指武士階層）、或剎帝利的大臣、或婆羅門（brahmana，古印度四大種姓之一，指祭司階層）、或婆羅門大家、或長者（grhapati，富有的居士）、或長者的妻子、或長者大家，爲了城邑中的眾人，收集各種穀物，建造大糧倉。那時，眾人紛紛來到糧倉，取走各種穀物帶回家食用。這時，有一個人來到糧倉，放火燒了它。舍利弗！你認為如何？這個不善之人，難道不是對眾多百千俱胝那由他乃至無量無邊阿僧祇的眾生，製造無意義的利益、製造不安穩，使他們痛苦、使他們墮落嗎？」

【English Translation】 English version: 『Monks (bhiksu), nuns (bhiksuni), laymen (upasaka), and laywomen (upasika), if Mara (the demon king) or the Maras of the heavens come to them and speak ill of the Great Vehicle (Mahayana, a school of Buddhism), causing them to abandon it and making them disinclined towards it. Sariputra (one of the Buddha's ten chief disciples), what do you think? Would they not be causing harm, unease, suffering, and downfall to many beings, hundreds of thousands of kotinayutas (a large number) and even countless asamkhyas (an immeasurable number) of beings?』

Sariputra replied, 『Yes, Blessed One (Bhagavan, an epithet for the Buddha)! Yes, Well-gone One (Sugata, an epithet for the Buddha)! Why? Because they cause harm, unease, suffering, and downfall to beings by speaking ill of the Great Vehicle to those good sons and daughters who have set their minds on the Great Vehicle, making them disinclined towards Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha), causing them to regress and abandon it.』

The Buddha said, 『Sariputra, if one wishes not to abandon the Tathagata (another epithet for the Buddha), the Arhat (a perfected being who has attained nirvana), the Samyaksambuddha (a fully enlightened Buddha), one should seek Anuttara-samyak-sambodhi. Therefore, Sariputra, those good sons and daughters who have set their minds on the Great Vehicle should be inclined towards Anuttara-samyak-sambodhi, and should not regress or abandon it. Why? I say that those who do not abandon the Tathagata, the Arhat, the Samyaksambuddha are those good sons and daughters who have set their minds on the Great Vehicle, who are inclined towards Anuttara-samyak-sambodhi, and who do not abandon or regress from it. Sariputra, it is like in a famine-stricken evil age, where what is sown does not grow, like sowing on stone. At that time, if a king, or a minister of the king, or a Kshatriya (a warrior caste), or a minister of a Kshatriya, or a Brahmin (a priestly caste), or a Brahmin householder, or a wealthy householder (grhapati), or the wife of a wealthy householder, or a wealthy householder's family, for the sake of the people in the city, collect various grains and build a large granary. Then, the people all go to the granary, take various grains, and bring them home to eat. Then, one person comes to the granary and sets it on fire. Sariputra, what do you think? Would that evil person not be causing harm, unease, suffering, and downfall to many beings, hundreds of thousands of kotinayutas and even countless asamkhyas of beings?』

耶？所謂是不善人，于彼倉處放火燒壞，不令受用。」

奢利弗言：「如是。世尊！」

佛言：「奢利弗！如是如是，正法欲滅，於時有人聞如來、阿羅訶、三藐三佛陀或時出世，彼人聞已於眾生所而生大悲，生大悲已，發阿耨多羅三藐三菩提心。於時若有不善人出，于發大乘諸善家子善家女所說大乘過，令不樂欲阿耨多羅三藐三菩提，令退令離。奢利弗！于意云何？是不善人，乃與無量無邊阿僧祇諸眾生等，作無義利、作不安隱，令苦令墮，所謂于發大乘諸善家子善家女所說大乘過，令不樂欲阿耨多羅三藐三菩提，令退令離。」

奢利弗言：「如是。世尊！」

「奢利弗！譬如商主多將商人在道而去，逢大險河多有流水。時有一人語第二人作如是言：『丈夫！當作方便計挍用力求船。』其第二人語彼人言：『我正住此，不能求船。』於時彼人有志有力，勤作方便求船將來置於河邊，乃有無量無邊阿僧祇眾生，得從此岸度至彼岸，既得度已於彼岸住；其第二人懶墮無智少力薄福，仍住本處不能度河。更有餘人來到河所亦欲求度，見彼懶墮無智少力薄福人已，語云：『丈夫！汝何不度？』時懶墮人作如是言：『共我伴者方便用力，求得船來置於河邊，已令百千那由多俱致眾生得從此岸度至彼岸

【現代漢語翻譯】現代漢語譯本：『世尊，』舍利弗說，『這就像不善之人，放火燒燬別人的倉庫，使他們無法使用。』舍利弗說：『是的，世尊！』佛說：『舍利弗，正是這樣。當正法將要滅亡時，如果有人聽到如來（Tathagata，佛的稱號之一）、阿羅訶（Arhat，已證得解脫的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者）有時會出現在世間，他們聽聞後會對眾生生起大悲心，生起大悲心后，就會發無上正等正覺（Anuttara-samyak-sambodhi）之心。這時，如果有不善之人出現，就會說發大乘心的善男子善女的過失，使他們不樂於追求無上正等正覺，使他們退轉、離開。舍利弗，你認為如何？這些不善之人，實際上是與無量無邊阿僧祇（Asankhya，極大的數字單位）的眾生作無意義、無安穩的事，使他們痛苦、墮落，也就是通過說發大乘心的善男子善女的過失，使他們不樂於追求無上正等正覺，使他們退轉、離開。』舍利弗說：『是的，世尊！』『舍利弗，譬如一位商隊首領帶領許多商人趕路，遇到一條充滿流水的大險河。這時，有一個人對另一個人說：『朋友，我們應該想辦法，努力尋找船隻。』那第二個人對他說：『我就待在這裡，不想去找船。』這時，那個人有志向、有力量，努力尋找船隻，並把船放在河邊，於是有無量無邊阿僧祇的眾生，得以從這岸渡到彼岸，到達彼岸后就住在那裡；而那第二個人懶惰、無知、少力、薄福，仍然留在原地，無法渡河。又有其他人來到河邊也想渡河，看到那個懶惰、無知、少力、薄福的人後，就問：『朋友，你為什麼不渡河呢？』這時，那個懶惰的人說：『我的同伴想辦法努力，找到了船放在河邊，已經讓成百上千那由他（Nayuta，數量單位）俱胝（Koti，數量單位）的眾生從這岸渡到彼岸。』

【English Translation】 English version: 『Venerable Sir,』 said Shariputra, 『it is like an evil person who sets fire to another's storehouse, preventing them from using it.』 Shariputra said, 『So it is, World Honored One!』 The Buddha said, 『Shariputra, so it is, so it is. When the True Dharma is about to perish, if someone hears that a Tathagata (one of the titles of the Buddha), an Arhat (a saint who has attained liberation), a Samyaksambuddha (a fully enlightened one) sometimes appears in the world, upon hearing this, they will develop great compassion for all beings. Having developed great compassion, they will generate the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment). At this time, if an evil person appears, they will speak ill of the sons and daughters of good families who have generated the Mahayana mind, causing them to lose their desire for Anuttara-samyak-sambodhi, causing them to regress and abandon it. Shariputra, what do you think? These evil people are actually causing meaningless and insecure things to countless Asankhya (an extremely large number) beings, causing them suffering and downfall, that is, by speaking ill of the sons and daughters of good families who have generated the Mahayana mind, causing them to lose their desire for Anuttara-samyak-sambodhi, causing them to regress and abandon it.』 Shariputra said, 『So it is, World Honored One!』『Shariputra, it is like a caravan leader leading many merchants on a journey, encountering a great and dangerous river full of flowing water. At this time, one person says to another, 『Friend, we should find a way, and strive to find a boat.』 The second person says to him, 『I will just stay here, I don't want to look for a boat.』 At this time, that person has aspiration and strength, and strives to find a boat, and places the boat by the riverbank. Thus, countless Asankhya beings are able to cross from this shore to the other shore, and having reached the other shore, they dwell there. But the second person is lazy, ignorant, weak, and has little merit, so he remains in the same place, unable to cross the river. Then, other people come to the river also wanting to cross, and seeing that lazy, ignorant, weak, and unmeritorious person, they ask, 『Friend, why don't you cross the river?』 At this time, that lazy person says, 『My companion found a way and worked hard, found a boat and placed it by the riverbank, and has already allowed hundreds of thousands of Nayuta (a unit of number) Koti (a unit of number) beings to cross from this shore to the other shore.』

。』時彼餘人語是人言：『奇懶墮人，何不學伴，而墮此處受無量苦？』如是奢利弗！我見二人行佈施時，一人語彼第二人言：『丈夫！汝可相應善作方便計挍用力，聚集善根于阿耨多羅三藐三菩提。』第二人言：『我不取阿耨多羅三藐三菩提，但欲到阿羅漢。若欲到阿羅漢者，亦須相應方便計挍用力，當得出生初第耶那，如是出生第二第三第四第耶那，虛空無邊處、識無邊處、無所有無邊處、非想非非想處三摩跋帝，于其中間即便命終，乘此得生非想非非想天，身當得長壽久住，乃至八萬四千劫限而住。』爾時彼人證覺阿耨多羅三藐三菩提，覺已為多眾生百千那由多俱致，乃至為無量無邊阿僧祇眾生說法，說法已於后以無餘涅槃而取涅槃。時第二人，乘此仍在彼非想非非想天住。」如是語已，命者奢利弗言：「如是。大德婆伽婆！如是。大德修伽多！實如如來所說。世尊！當知彼人是其懶墮，若樂初第耶那乃至非想非非想天，樂著彼處，即樂著已更不能與上人法合，不作方便計挍用力，不近善友隨順承事，不如實觀三解脫門，當知是懶墮人。世尊！彼菩薩摩訶薩大勤精進，聲聞少信是其懶墮。世尊！見是義故，善家子善家女所有善根，皆當迴向阿耨多羅三藐三菩提。」

「奢利弗！譬如有摩尼寶具多功能，將

【現代漢語翻譯】現代漢語譯本：當時，另一個人對這個人說：『真是個懶惰的人啊，為什麼不學習同伴那樣，卻墮落到這裡承受無量的痛苦呢？』舍利弗！我看到兩個人一起行佈施時，一個人對另一個人說：『丈夫！你應該努力精進，善巧方便地計算和運用力量，為證得阿耨多羅三藐三菩提（無上正等正覺）積累善根。』第二個人說：『我不求阿耨多羅三藐三菩提，只想證得阿羅漢（斷盡煩惱的聖者）。如果想證得阿羅漢，也需要努力精進，善巧方便地計算和運用力量，應當證得初禪（初級禪定），如此證得第二禪、第三禪、第四禪，以及空無邊處定、識無邊處定、無所有處定、非想非非想處定（四空定），在這些禪定中命終，憑藉此力得生非想非非想天（欲界天之上最高的天界），身體會長壽久住，乃至八萬四千劫的時間。』那時，那個人證得了阿耨多羅三藐三菩提，證得之後為眾多眾生，百千那由他俱胝（極多的數量單位），乃至為無量無邊阿僧祇（極多的數量單位）的眾生說法，說法之後，最終以無餘涅槃（徹底的寂滅）而入涅槃。而第二個人，仍然憑藉此力住在非想非非想天。』說完這些話后，尊者舍利弗說：『是的，大德婆伽婆（世尊）！是的，大德修伽多（善逝）！確實如如來所說。世尊！應當知道那個人是懶惰的，如果貪戀初禪乃至非想非非想天，執著于那些境界，執著之後就不能與更高深的佛法相應，不努力精進，不親近善友並隨順承事，不如實觀察三解脫門（空、無相、無愿），應當知道這是懶惰的人。世尊！那位菩薩摩訶薩（大菩薩）大勤精進，而聲聞（佛陀的弟子）少信是懶惰的。世尊！因為看到這個道理，善男子善女人所擁有的所有善根，都應當迴向阿耨多羅三藐三菩提。』『舍利弗！譬如有一顆摩尼寶珠（如意寶珠），具有多種功能，將

【English Translation】 English version: At that time, another person said to this person: 『What a lazy person! Why don't you learn from your companion, but fall here to suffer immeasurable pain?』 Shariputra! I saw two people making offerings together, and one person said to the other: 『Husband! You should strive diligently, skillfully calculate and exert effort, and accumulate good roots for attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 The second person said: 『I do not seek Anuttara-samyak-sambodhi, I only want to attain Arhatship (a perfected being who has extinguished all defilements). If one wants to attain Arhatship, one also needs to strive diligently, skillfully calculate and exert effort, and should attain the first Dhyana (first level of meditative absorption), and thus attain the second, third, and fourth Dhyanas, as well as the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Samapatti of Neither Perception Nor Non-Perception (the four formless absorptions). In these meditative states, one will die and, by this power, be reborn in the Heaven of Neither Perception Nor Non-Perception (the highest heaven in the realm of formlessness), where the body will live long, even for eighty-four thousand kalpas. At that time, that person attained Anuttara-samyak-sambodhi, and after attaining it, taught the Dharma to many beings, hundreds of thousands of nayutas and kotis (extremely large numbers), even to immeasurable and boundless asankhyeyas (extremely large numbers) of beings. After teaching the Dharma, he finally entered Nirvana (complete cessation of suffering) without remainder. And the second person, still by this power, remains in the Heaven of Neither Perception Nor Non-Perception.』 After saying these words, the Venerable Shariputra said: 『Yes, Blessed Bhagavan (World Honored One)! Yes, Blessed Sugata (Well-Gone One)! It is indeed as the Tathagata (Thus-Gone One) has said. World Honored One! It should be known that that person is lazy. If one is attached to the first Dhyana up to the Heaven of Neither Perception Nor Non-Perception, being attached to those realms, one cannot be in harmony with the higher Dharma, does not strive diligently, does not associate with good friends and follow their teachings, and does not truly observe the three doors of liberation (emptiness, signlessness, and wishlessness). It should be known that this is a lazy person. World Honored One! That Bodhisattva Mahasattva (great Bodhisattva) is greatly diligent, while the Sravakas (disciples of the Buddha) with little faith are lazy. World Honored One! Because of seeing this meaning, all the good roots that good sons and good daughters possess should be dedicated to Anuttara-samyak-sambodhi.』『Shariputra! Suppose there is a Mani jewel (wish-fulfilling jewel) with many functions, which will

問作摩尼寶人言：『此摩尼寶有何功能？』問已，彼隨所知如是為說，于中若多知者說多，若少知者說少。如是奢利弗！同證一法界已，乃有轉生聲聞智者，彼等隨勝功德而知，隨勝功德而說，隨其所問還如是答，依有限智，以昔有限發願故。然如來、阿羅訶、三藐三佛陀有無限智，以昔無限發願故，有無限無礙智，無限六波羅蜜，善巧方便成熟眾生。何以故？如來、阿羅訶、三藐三佛陀，昔行菩薩道時集無邊愿，以是無邊功德法莊嚴故證於遍智。奢利弗！譬如波利質多羅俱毗陀羅樹，初生小華其有香氣，彼閻浮洲諸生華香，若穌摩那、若婆梨師、若占波迦，自余諸生華香，彼皆不及波利質多羅俱毗陀羅樹初生諸小華香。如是奢利弗！其諸聲聞獨覺所有善根，若名聞、若香、若威德、若力，皆不及彼初發菩提心菩薩摩訶薩，何況入行、何況不退、何況一生補處、何況至灌頂時、何況住普賢菩薩行、何況在勝道場、何況如來阿羅訶三藐三佛陀，所有香、所有威德、所有力，具足此力所謂諸佛世尊。奢利弗！譬如此閻浮洲，所有流泉浴池、泊河小河大河等皆入大海，然其大海亦不厭足。如是奢利弗！菩薩摩訶薩于陀那波羅蜜而不厭足，如是尸羅波羅蜜、羼帝波羅蜜、毗梨耶波羅蜜、弟耶那波羅蜜、般若波羅蜜、方便遍智，

【現代漢語翻譯】現代漢語譯本：有人問摩尼寶（如意寶珠）說：『這摩尼寶有什麼功能？』問完之後，那人就根據自己所知道的來解說，其中如果知道得多的人就說得多，如果知道得少的人就說得少。舍利弗！同樣是證悟了同一個法界，卻有轉生為聲聞智者的人，他們根據自己殊勝的功德而知曉，根據自己殊勝的功德而解說，根據別人所問的來回答，這是因為他們依仗有限的智慧，以及過去有限的願力。然而，如來、阿羅訶（應供）、三藐三佛陀（正等覺者）具有無限的智慧，這是因為他們過去發了無限的願力，所以擁有無限無礙的智慧，無限的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），善巧方便來成熟眾生。為什麼呢？因為如來、阿羅訶、三藐三佛陀，過去在行菩薩道時，積累了無邊的願力，憑藉這無邊的功德法來莊嚴自己，所以證得了遍智。舍利弗！譬如波利質多羅（天界樹名）和俱毗陀羅樹，剛開出小花時就帶有香氣，這閻浮洲（我們所居住的世界）所有開花的香氣，無論是穌摩那（一種香花）、婆梨師（一種香花）、還是占波迦（一種香花），以及其他所有開花的香氣，都比不上波利質多羅和俱毗陀羅樹剛開出的小花的香氣。舍利弗！同樣，那些聲聞和獨覺所擁有的善根，無論是名聞、香氣、威德還是力量，都比不上初發菩提心的菩薩摩訶薩，更何況是入行菩薩、不退轉菩薩、一生補處菩薩、到達灌頂位的菩薩、安住于普賢菩薩行愿的菩薩、在殊勝道場的菩薩，以及如來、阿羅訶、三藐三佛陀，他們所擁有的香氣、威德和力量，具備這種力量的，就是諸佛世尊。舍利弗！譬如這閻浮洲，所有流動的泉水、浴池、泊河、小河、大河等都流入大海，然而大海也不會因此而滿足。舍利弗！菩薩摩訶薩對於陀那波羅蜜（佈施波羅蜜）也不會滿足，對於尸羅波羅蜜（持戒波羅蜜）、羼帝波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、弟耶那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）、方便遍智，也不會滿足。

【English Translation】 English version: Someone asks the Mani jewel (wish-fulfilling jewel), saying, 'What is the function of this Mani jewel?' Having asked, that person explains according to what they know. Among them, if one knows much, they say much; if one knows little, they say little. Shariputra! Having similarly realized the same Dharmadhatu (realm of reality), there are those who are reborn as Shravaka (hearer) wise ones. They know according to their superior merits, they speak according to their superior merits, and they answer according to what is asked, relying on limited wisdom and past limited vows. However, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) has unlimited wisdom because of past unlimited vows. They have unlimited unobstructed wisdom, unlimited Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), and skillful means to mature sentient beings. Why is this so? Because the Tathagata, Arhat, Samyak-sambuddha, when practicing the Bodhisattva path in the past, accumulated boundless vows. With these boundless meritorious dharmas, they adorned themselves and attained omniscience. Shariputra! For example, the Parijataka (divine coral tree) and Kovidara trees, when their small flowers first bloom, they have fragrance. All the flower fragrances in this Jambudvipa (the world we live in), whether it is Sumana (a fragrant flower), Bharish (a fragrant flower), or Champaka (a fragrant flower), and all other flower fragrances, cannot compare to the fragrance of the small flowers that first bloom on the Parijataka and Kovidara trees. Similarly, Shariputra! The roots of virtue possessed by those Shravakas and Pratyekabuddhas (solitary realizers), whether it is fame, fragrance, majestic power, or strength, cannot compare to that of a Bodhisattva Mahasattva (great being) who has just generated the Bodhicitta (mind of enlightenment), let alone those who have entered the path, those who are non-retrogressing, those who are in their last life before Buddhahood, those who have reached the stage of empowerment, those who abide in the practice of Samantabhadra Bodhisattva, those who are in the supreme Bodhimanda (place of enlightenment), and the Tathagata, Arhat, Samyak-sambuddha. Their fragrance, majestic power, and strength, those who possess this power are the Buddhas, the World Honored Ones. Shariputra! For example, in this Jambudvipa, all flowing springs, bathing ponds, rivers, small rivers, and large rivers all flow into the great ocean, yet the great ocean is not satisfied. Similarly, Shariputra! A Bodhisattva Mahasattva is not satisfied with the Dana Paramita (perfection of generosity), nor with the Shila Paramita (perfection of morality), the Kshanti Paramita (perfection of patience), the Virya Paramita (perfection of diligence), the Dhyana Paramita (perfection of meditation), the Prajna Paramita (perfection of wisdom), or the skillful means of omniscience.

所有善根亦不厭足。奢利弗！譬如此閻浮洲，所有流泉浴池泊河小河大河等，大海之內悉能含受。如是奢利弗！所有天、龍、夜叉、乾闥婆、阿修羅、伽留荼、緊那羅、摩睺羅伽、人非人等，乃至所有眾生界等，菩薩摩訶薩悉能含受，與甘露味令彼等喜。

「奢利弗！譬如大那伽那(大力士神)所著鎧甲，閻浮洲人皆不能著。如是奢利弗！菩薩摩訶薩于佛法中所著鎧甲，為諸眾生著彼鎧甲，其諸聲聞獨覺不能著彼鎧甲。如是奢利弗！從初發心乃至坐勝道場，不捨菩薩摩訶薩如是鎧甲行菩薩行。奢利弗！初發大乘善家子善家女，應如是學，相應用力勤修于業，則當速成阿耨多羅三藐三菩提。奢利弗！如雪山王南畔所有諸樹，具足諸華諸果諸香，彼等諸樹，閻浮洲人皆不得用。如是奢利弗！聲聞獨覺雖有無漏戒、定、智、解脫、解脫知見善根，彼等眾生皆不得用。如諸菩薩摩訶薩戒、定、智、解脫、解脫知見善根，諸眾生等皆當得用。奢利弗！是故菩薩摩訶薩應著如是鎧甲，所有戒、定、智、解脫、解脫知見善根，彼諸眾生皆當得用。若諸眾生不得用者，我無如是善根戒、定、智、解脫、解脫知見。

「奢利弗！譬如恒伽大河所流行時，彼流行處潤此大地令其津澤，又彼流行逼地而去，凡諸塵土草木葉等，彼

【現代漢語翻譯】現代漢語譯本：所有善根也不會感到滿足。舍利弗！譬如這閻浮洲（Jambudvipa，指我們所居住的這個世界），所有流泉、浴池、泊河、小河、大河等，都能被大海容納。同樣，舍利弗！所有天（Deva，天神）、龍（Naga，龍神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，好戰的神）、伽留荼（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，乃至所有眾生界，菩薩摩訶薩都能容納，並給予他們甘露的滋味，使他們歡喜。舍利弗！譬如大力士神（Naga）所穿的鎧甲，閻浮洲的人都不能穿。同樣，舍利弗！菩薩摩訶薩在佛法中所穿的鎧甲，是爲了讓眾生穿上這鎧甲，而那些聲聞（Sravaka，聽聞佛法而修行的人）和獨覺（Pratyekabuddha，獨自覺悟的人）是不能穿上這鎧甲的。舍利弗！從最初發心直到坐在菩提道場，菩薩摩訶薩都不捨棄這樣的鎧甲，行菩薩行。舍利弗！初發大乘心的善男子善女人，應當這樣學習，相應地努力勤修，就能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。舍利弗！譬如雪山王南邊的所有樹木，都具備各種花、果實和香氣，但這些樹木，閻浮洲的人都不能使用。同樣，舍利弗！聲聞和獨覺雖然有無漏的戒、定、智、解脫、解脫知見等善根，但這些善根眾生都不能使用。而菩薩摩訶薩的戒、定、智、解脫、解脫知見等善根，所有眾生都能使用。舍利弗！因此，菩薩摩訶薩應當穿上這樣的鎧甲，所有戒、定、智、解脫、解脫知見等善根，所有眾生都能使用。如果眾生不能使用，我就沒有這樣的善根、戒、定、智、解脫、解脫知見。舍利弗！譬如恒河（Ganga）大河流行時，它所流經的地方滋潤大地，使之濕潤，並且它流過的地方，所有的塵土、草木、葉子等，

【English Translation】 English version: All roots of good are never satisfied. Shariputra! It is like this Jambudvipa (the world we live in), all the flowing springs, bathing ponds, riverbanks, small rivers, and large rivers, all can be contained within the great ocean. Likewise, Shariputra! All Devas (gods), Nagas (dragon gods), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpent gods), humans and non-humans, and even all realms of sentient beings, the Bodhisattva Mahasattva can contain them all, and give them the taste of nectar, making them joyful. Shariputra! It is like the armor worn by a great Naga (powerful deity), which the people of Jambudvipa cannot wear. Likewise, Shariputra! The armor worn by the Bodhisattva Mahasattva in the Dharma of the Buddha is for all sentient beings to wear, but those Sravakas (listeners of the Dharma) and Pratyekabuddhas (solitary realizers) cannot wear this armor. Shariputra! From the initial aspiration until sitting at the Bodhi tree, the Bodhisattva Mahasattva does not abandon such armor, and practices the Bodhisattva path. Shariputra! A good son or good daughter who initially aspires to the Mahayana should learn in this way, and by diligently cultivating accordingly, they will quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Shariputra! It is like all the trees on the south side of the Snow Mountain King, which are full of various flowers, fruits, and fragrances, but these trees cannot be used by the people of Jambudvipa. Likewise, Shariputra! Although Sravakas and Pratyekabuddhas have the undefiled roots of good such as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, these roots of good cannot be used by sentient beings. However, the roots of good such as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Bodhisattva Mahasattva can be used by all sentient beings. Shariputra! Therefore, the Bodhisattva Mahasattva should wear such armor, and all the roots of good such as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation can be used by all sentient beings. If sentient beings cannot use them, then I do not have such roots of good, precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Shariputra! It is like when the great Ganga (Ganges) River flows, the places it flows through moisten the earth, making it fertile, and where it flows, all the dust, grass, leaves, etc.,

流行時悉攝將去。如是奢利弗！菩薩摩訶薩于閻浮洲行住坐臥，如是等處攝諸眾生，令其善根皆得潤澤。又復行住坐臥，逼切諸無智行、欲瞋癡行及顛倒行，皆攝受已行住坐臥。奢利弗！若發大乘善家子善家女，聞此上說，雖多懶墮必須發大精進。奢利弗！譬如恒伽大河，有處流時作聲大聲，有處少聲有處無聲。如是奢利弗！得無生忍菩薩摩訶薩，有處示現出生善根，有處自身示現隨順承事善友，有處自身為他而作善友，隨眾生器所堪，如是自身示現。奢利弗！譬如鏡輪若未善磨不善凈時，見其形像即不善凈；若彼鏡輪善磨凈時，然後分明見其形像。如是奢利弗！初業菩薩摩訶薩，如見自善根即承事善友，如承事善友然後增長佛法。

「奢利弗！譬如恒伽大河增長滿時，于其兩岸草木枝葉皆漂將去，乃至於四大海。如是奢利弗！菩薩摩訶薩應著如是鎧甲，所有此岸助墮黑事，行於諸見險道，我皆將去乃至到無餘涅槃界。奢利弗！譬如恒伽大河有時增長多沫，于中有多樹等，根莖葉果拔已將去，于中復有第二大樹，猶生而住。后時第二年中，恒伽大河更長過前，前者大樹更及諸木拔已將去。如是奢利弗！若有善家子善家女，承事善友發阿耨多羅三藐三菩提心已，而為惡友力故、以昔業行力故，受五欲福娛樂受樂皆

【現代漢語翻譯】現代漢語譯本當流行時，菩薩會悉數攝受他們。舍利弗！菩薩摩訶薩在閻浮洲行走、站立、坐著、躺臥時，在這些地方攝受眾生，使他們的善根都得到滋潤。又在行走、站立、坐著、躺臥時，逼迫那些無智慧的行為、貪慾嗔恚愚癡的行為以及顛倒的行為，都攝受后才行走、站立、坐著、躺臥。舍利弗！如果發大乘心的善男子善女人，聽到這些上乘的教誨，即使多有懶惰，也必須發起大精進。舍利弗！譬如恒河，有的地方水流時聲音很大，有的地方聲音很小，有的地方沒有聲音。舍利弗！得到無生法忍的菩薩摩訶薩，有的地方示現出生善根，有的地方自身示現隨順承事善友，有的地方自身為他人作善友，隨眾生的根器所能承受，這樣自身示現。舍利弗！譬如鏡子，如果沒好好打磨不乾淨時，看到其中的影像就不清晰；如果鏡子打磨乾淨時，然後才能清楚地看到其中的影像。舍利弗！初發心的菩薩摩訶薩，如果看到自己的善根，就承事善友，如果承事善友，然後才能增長佛法。舍利弗！譬如恒河水漲滿時，兩岸的草木枝葉都被沖走，乃至衝到四大海。舍利弗！菩薩摩訶薩應該穿上這樣的鎧甲，所有此岸助長墮落黑業的事物，行走在各種見解的險道上，我都要將它們帶走，乃至到達無餘涅槃的境界。舍利弗！譬如恒河水有時漲起很多泡沫，其中有很多樹木等，根莖葉果都被拔起沖走，其中又有一棵大樹，仍然生長在那裡。後來第二年，恒河水漲得比之前更高，之前的大樹以及其他樹木都被拔起沖走。舍利弗！如果有善男子善女人，承事善友，發了阿耨多羅三藐三菩提心后，因為惡友的力量，或者因為過去業力的緣故，享受五欲的福報，娛樂享樂，都

【English Translation】 English version When it is prevalent, they will be completely taken in. Shariputra! When a Bodhisattva Mahasattva walks, stands, sits, or lies down in Jambudvipa, in these places they gather all beings, causing their roots of goodness to be nourished. And again, in walking, standing, sitting, and lying down, they compel those actions of ignorance, actions of desire, anger, and delusion, and actions of perversion, having gathered them all, they then walk, stand, sit, and lie down. Shariputra! If a good son or good daughter who has set forth the Mahayana mind hears these superior teachings, even if they are very lazy, they must arouse great diligence. Shariputra! It is like the Ganges River, in some places the water flows with a loud sound, in some places with a small sound, and in some places with no sound. Shariputra! A Bodhisattva Mahasattva who has attained the patience of non-arising, in some places manifests the birth of good roots, in some places manifests themselves as following and serving good friends, and in some places acts as a good friend for others, according to the capacity of beings, thus manifesting themselves. Shariputra! It is like a mirror, if it is not well polished and not clean, the image seen in it will not be clear; if the mirror is well polished and clean, then the image can be seen clearly. Shariputra! A Bodhisattva Mahasattva who has just begun, if they see their own good roots, they will serve good friends, and if they serve good friends, then they can increase the Dharma. Shariputra! It is like when the Ganges River is full, the grass, trees, branches, and leaves on both banks are all washed away, even to the four great oceans. Shariputra! A Bodhisattva Mahasattva should put on such armor, all things on this shore that help to fall into black karma, walking on the dangerous paths of various views, I will take them all away, even to the realm of Nirvana without remainder. Shariputra! It is like the Ganges River sometimes rises with much foam, and in it there are many trees, etc., whose roots, stems, leaves, and fruits are pulled up and washed away, and in it there is another large tree that still remains. Later, in the second year, the Ganges River rises even higher than before, and the previous large tree and other trees are pulled up and washed away. Shariputra! If there is a good son or good daughter who, having served good friends and aroused the mind of Anuttara-samyak-sambodhi, because of the power of bad friends, or because of the power of past karma, enjoys the blessings of the five desires, and indulges in pleasure, all

共隨行，於後必須承事善友，乃至當得無生法忍。何以故？于諸佛所種諸善根終不虛棄，彼等必當出世作佛，號遍智者、號普見者。

「奢利弗！譬如有時劫燒，彼時三千大千世界皆大熾然，而作光明同一熾然，若燒若壞無墨無影。如是奢利弗！菩薩摩訶薩應著如是鎧甲，無一眾生可見，于彼眾生界中，所有眾生皆不知者，我于彼等當令作不退法。奢利弗！譬如彼大焰聚然時，所有諸毒諸藥，彼等皆同被燒。如是奢利弗！菩薩摩訶薩應著如是鎧甲，若有乘眾生、若無乘眾生，我于彼等皆當平等說法，如彼愿、如彼信，彼諸眾生種種信行，當速令度，不作二相。何以故？諸法無二不作二相，諸法無我于如不知。

「奢利弗！譬如彼大焰聚然時有焰，乃至光音天有焰，不能至爾許遠處。如是奢利弗！同一法界證已聲聞獨覺，雖平等入，而於十方世界智慧不轉，如彼如來、阿羅訶、三藐三佛陀，法界證已具無量智。奢利弗！譬如彼大火聚，十方世界不來不去，而燒三千大千世界，彼火亦非無因。如是奢利弗！彼諸佛智，十方世界不來不去亦不共聚，如來、阿羅訶、三藐三佛陀具足智者，如實知十方世界諸眾生心行，彼智亦非無因，最上遍智當如是見。

「奢利弗！譬如日輪出時，當知蔽諸螢火而作照曜。

【現代漢語翻譯】現代漢語譯本：一同修行，之後必須承事善友，乃至最終獲得無生法忍（對法不生不滅的領悟）。為什麼呢？因為在諸佛那裡種下的所有善根終究不會白費，他們必定會出世成佛，號為遍智者（擁有全面智慧的人）、號為普見者（能看見一切的人）。舍利弗（佛陀的弟子）！譬如有時發生劫火，那時三千大千世界都熾熱燃燒，發出同樣的光明，像一個整體在燃燒，燒燬一切，不留一絲痕跡。舍利弗！菩薩摩訶薩（偉大的菩薩）應當穿上這樣的鎧甲，不看任何一個眾生，對於那個眾生界中所有不瞭解的眾生，我都要讓他們達到不退轉的境界。舍利弗！譬如那大火燃燒時，所有的毒藥和良藥，都會一同被燒燬。舍利弗！菩薩摩訶薩應當穿上這樣的鎧甲，無論是有乘（有修行方法）的眾生還是無乘的眾生，我都要平等地為他們說法，按照他們的願望和信仰，讓那些有各種信仰和行為的眾生迅速得度，不執著於二元對立的觀念。為什麼呢？因為諸法（一切事物）不是二元的，不應執著於二元對立，諸法無我，對於如實之理不應無知。舍利弗！譬如那大火燃燒時，火焰甚至能到達光音天（色界天之一），但不能到達更遠的地方。舍利弗！證悟同一法界的聲聞（聽聞佛法而修行的人）和獨覺（獨自覺悟的人），雖然平等地進入，但在十方世界中智慧不能運轉，不像如來（佛的稱號）、阿羅訶（應供，佛的稱號）、三藐三佛陀（正等覺，佛的稱號），證悟法界后具有無量的智慧。舍利弗！譬如那大火，十方世界不來不去，卻能燃燒三千大千世界，那火也不是沒有原因的。舍利弗！諸佛的智慧，十方世界不來不去，也不聚集在一起，如來、阿羅訶、三藐三佛陀這些具有圓滿智慧的人，如實地知道十方世界所有眾生的心行，他們的智慧也不是沒有原因的，最上遍智應當這樣看待。舍利弗！譬如太陽升起時，應當知道它會遮蔽所有的螢火蟲，併發出光芒照耀。

【English Translation】 English version: Together practicing, one must then serve good friends, until one attains the non-arising Dharma-patience (understanding of the non-arising and non-ceasing of phenomena). Why is that? Because all the good roots planted in the presence of all Buddhas will never be wasted; they will surely appear in the world and become Buddhas, called the Omniscient One (one who possesses complete wisdom), called the All-Seeing One (one who can see everything). Shariputra (a disciple of the Buddha)! It is like when there is a kalpa fire, at that time the three thousand great thousand worlds are all ablaze, emitting the same light, like a single entity burning, burning and destroying everything, leaving no trace. Shariputra! A Bodhisattva Mahasattva (a great Bodhisattva) should put on such armor, not seeing any sentient being, and for all the sentient beings in that realm who do not understand, I will make them reach the state of non-retrogression. Shariputra! It is like when that great fire is burning, all poisons and medicines will be burned together. Shariputra! A Bodhisattva Mahasattva should put on such armor, whether there are sentient beings with a vehicle (a path of practice) or without a vehicle, I will preach the Dharma equally for them, according to their wishes and beliefs, so that those sentient beings with various beliefs and practices can quickly be liberated, not clinging to dualistic concepts. Why is that? Because all dharmas (all things) are not dual, one should not cling to dualistic opposition, all dharmas are without self, and one should not be ignorant of the true nature of reality. Shariputra! It is like when that great fire is burning, the flames can even reach the Abhasvara Heaven (one of the heavens in the realm of form), but cannot reach further. Shariputra! Those who have realized the same Dharma realm, the Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), although they enter equally, their wisdom cannot operate in the ten directions, unlike the Tathagatas (title of a Buddha), Arhats (worthy ones, title of a Buddha), Samyaksambuddhas (perfectly enlightened ones, title of a Buddha), who, after realizing the Dharma realm, possess immeasurable wisdom. Shariputra! It is like that great fire, which does not come or go from the ten directions, yet can burn the three thousand great thousand worlds, and that fire is not without cause. Shariputra! The wisdom of all Buddhas, which does not come or go from the ten directions, nor does it gather together, the Tathagatas, Arhats, Samyaksambuddhas, those who possess complete wisdom, truly know the minds and actions of all sentient beings in the ten directions, and their wisdom is not without cause, the supreme omniscient wisdom should be seen in this way. Shariputra! It is like when the sun rises, one should know that it will obscure all fireflies and shine its light.

如是奢利弗！初發心菩薩生時長時，當知蔽諸具足分智聲聞獨覺光明而作照曜。何以故？彼作善根迴向阿耨多羅三藐三菩提，是故具無邊光。奢利弗！譬如日輪出時，當知蔽諸星宿色光而作照曜，諸處星光皆不復見。如是奢利弗！菩薩摩訶薩從兜率天下時，多有百千俱致那由多諸天來閻浮洲，出如是聲、告如是聲、說如是聲：『汝諸人輩，此菩薩摩訶薩，今從兜率天宮捨身。』爾時此閻浮洲所有獨覺大智具者，皆聞聲已發心向于涅槃。何以故？最勝福田菩薩摩訶薩，從兜率天下時，有如是自在力，何況生時、何況行七步時、何況初出言時——我於世間最大最勝，我當必盡生老病死——何況出時、何況至道場時、何況證阿耨多羅三藐三菩提時，是故如來於諸眾生，可云最勝最上、最大最妙、無上無上上。奢利弗！見是義故，善家子善家女所作善根，皆當迴向阿耨多羅三藐三菩提。

「奢利弗！譬如大地所有種子，彼等牙生有種種名，同一地塵而有諸相。如是奢利弗！於一法界證已，種種界眾生出種種名，而不破法界。是故奢利弗！菩薩摩訶薩應著如是鎧甲，當於彼時，我證一法界已，種種界眾生種種名字以智當說，以是若干大智，而亦不壞法界，法界亦不作二，法界亦無增減可知。奢利弗！見是義故，菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：『像這樣，舍利弗！初發心的菩薩在誕生時，就應當知道，他會遮蔽所有具足智慧的聲聞（sravaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，不需他人教導，自己覺悟的人）的光明，而發出照耀。為什麼呢？因為他們所作的善根都回向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），所以具有無邊的光明。舍利弗！譬如太陽升起時，應當知道，它會遮蔽所有星宿的光芒而發出照耀，所有地方的星光都看不見了。像這樣，舍利弗！菩薩摩訶薩從兜率天（tusita，欲界天之一）降生時，會有許多百千俱胝那由他（kotinayuta，數量單位）的天人來到閻浮洲（jambudvipa，我們所居住的世界），發出這樣的聲音、宣告這樣的聲音、說出這樣的聲音：『你們這些人，這位菩薩摩訶薩，現在從兜率天宮捨身降生。』那時，這閻浮洲所有具有大智慧的獨覺，聽到這些聲音后，都發心趨向涅槃（nirvana，解脫）。為什麼呢？因為最殊勝的福田菩薩摩訶薩，從兜率天降生時，就有這樣的自在力量，更何況是出生時、更何況是行走七步時、更何況是初次說話時——『我於世間最大最勝，我當必定盡除生老病死』——更何況是出家時、更何況是到達道場時、更何況是證得阿耨多羅三藐三菩提時，所以如來對於一切眾生，可以稱為最殊勝、最上、最大、最妙、無上無上上。舍利弗！看到這個道理，善男子善女人所作的善根，都應當迴向于阿耨多羅三藐三菩提。『舍利弗！譬如大地上所有的種子，它們發芽後有各種不同的名稱，雖然都來自同一地塵，卻有各種不同的形態。像這樣，舍利弗！在證悟一個法界（dharma-dhatu，宇宙萬法的本體）之後，各種不同界別的眾生會產生各種不同的名稱，但不會破壞法界。所以，舍利弗！菩薩摩訶薩應當穿上這樣的鎧甲，在那個時候，我證悟一個法界之後，會用智慧說出各種不同界別眾生的各種不同名稱，用這些不同的智慧，也不會破壞法界，法界也不會變成兩個，法界也不會有增減。舍利弗！看到這個道理，菩薩摩訶薩

【English Translation】 English version: 'Thus, Shariputra! When a Bodhisattva who has just set forth the aspiration for enlightenment is born, it should be known that he obscures the light of all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) who possess complete wisdom, and shines forth with his own light. Why is this? Because they direct their roots of merit towards Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), therefore they possess boundless light. Shariputra! Just as when the sun rises, it should be known that it obscures the light of all the stars and shines forth, and the light of the stars in all places is no longer seen. Likewise, Shariputra! When a Bodhisattva Mahasattva descends from the Tushita Heaven (one of the heavens in the desire realm), many hundreds of thousands of kotinayutas (a large number) of devas (gods) come to Jambudvipa (the world we live in), and utter such sounds, proclaim such sounds, and speak such sounds: 『You people, this Bodhisattva Mahasattva is now leaving his body in the Tushita Heaven.』 At that time, all the Pratyekabuddhas in this Jambudvipa who possess great wisdom, upon hearing these sounds, will aspire towards Nirvana (liberation). Why is this? Because the most supreme field of merit, the Bodhisattva Mahasattva, has such power when descending from the Tushita Heaven, let alone at the time of birth, let alone at the time of walking seven steps, let alone at the time of first speaking – 『I am the greatest and most supreme in the world, I will surely end birth, old age, sickness, and death』 – let alone at the time of renunciation, let alone at the time of reaching the Bodhi tree, let alone at the time of attaining Anuttara-samyak-sambodhi. Therefore, the Tathagata (Buddha) can be called the most supreme, the highest, the greatest, the most wonderful, the unsurpassed, and the most unsurpassed of all beings. Shariputra! Seeing this meaning, the roots of merit made by good sons and good daughters should all be directed towards Anuttara-samyak-sambodhi. 'Shariputra! Just as all the seeds on the earth, when they sprout, have various names, and although they come from the same earth, they have various forms. Likewise, Shariputra! After realizing one Dharma-dhatu (the realm of all phenomena), beings of various realms will have various names, but the Dharma-dhatu will not be broken. Therefore, Shariputra! A Bodhisattva Mahasattva should put on such armor, that at that time, after I realize one Dharma-dhatu, I will use wisdom to speak of the various names of beings in various realms, and with these various wisdoms, I will not break the Dharma-dhatu, the Dharma-dhatu will not become two, and the Dharma-dhatu will not have any increase or decrease. Shariputra! Seeing this meaning, the Bodhisattva Mahasattva'

當思如是法行，雖恒伽河沙數諸佛滅度，法界亦無增減可知；現在十方世界所有諸佛世尊具無礙智，所有聲聞具于少智，法界亦無增減可知；虛空界極法界相應，如是當知，法界為極，佛法相應亦如是知。是故奢利弗！菩薩摩訶薩此深法中當以智觀，覺無我法。

「奢利弗！譬如虛空界無與相似者，如是奢利弗！法界亦無與相似者。是故奢利弗，菩薩摩訶薩於此深法當以智觀。奢利弗！譬如有人于大海中取諸滴水，彼皆一味所謂鹽味。如是奢利弗！於一法界出生聲聞。何以故？法界一而無二。是故奢利弗！菩薩摩訶薩此深法中深處應當以智分別，於此法中般若波羅蜜當隨順行，非在余處廣說譬喻，于無我法當思當觀當求當合，當生欲心當發精進作業用力。善家子善家女，此深法中當以智觀覺無我法。奢利弗！譬如大海有魚身長百逾阇那者，乃至身長七百逾阇那者，彼諸魚身雖復增長七百逾阇那，大海亦無增減可見，然彼七百逾阇那魚身死時，大海亦無增減可見。如是奢利弗！菩薩摩訶薩當如是學，雖有恒伽河沙數等諸佛世尊滅度，而法界亦無增減可見；復有無量聲聞滅度，法界亦無增減可見。此雖一味謂解脫味，而諸聲聞不能轉生是智，如諸如來、阿羅訶、三藐三佛陀。

「奢利弗！譬如轉輪王有諸寶出

【現代漢語翻譯】現代漢語譯本：

應當這樣思維這種法行，即使有恒河沙數那麼多的佛陀滅度，法界也不會有任何增減可知；現在十方世界所有具有無礙智慧的佛陀世尊，以及所有具有少量智慧的聲聞（shravaka，佛陀的弟子），法界也不會有任何增減可知；虛空界與極法界相應，應當這樣理解，法界是至極的，佛法相應也應當這樣理解。因此，舍利弗（Shariputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva Mahasattva，發大心的菩薩）應當在這種甚深法中用智慧觀察，覺悟無我之法。

『舍利弗！譬如虛空界沒有可以與之相比的，舍利弗！法界也沒有可以與之相比的。因此，舍利弗，菩薩摩訶薩應當在這種甚深法中用智慧觀察。舍利弗！譬如有人從大海中取走許多滴水，它們都具有同一種味道，那就是鹹味。舍利弗！從一個法界中出生了聲聞。為什麼呢？因為法界是唯一的，沒有第二個。因此，舍利弗！菩薩摩訶薩應當在這種甚深法中深入地用智慧分別，在這種法中，般若波羅蜜（Prajnaparamita，智慧的完美）應當隨順而行，而不是在其他地方廣泛地講述譬喻，對於無我之法應當思考、觀察、尋求、融合，應當生起欲求之心，應當發起精進的行動和努力。善男子、善女子，應當在這種甚深法中用智慧觀察，覺悟無我之法。舍利弗！譬如大海中有魚，身長一百由旬（yojana，古印度長度單位）的，乃至身長七百由旬的，這些魚的身軀即使增長到七百由旬，大海也不會有任何增減可見，然而當這些七百由旬的魚死去時，大海也不會有任何增減可見。舍利弗！菩薩摩訶薩應當這樣學習，即使有恒河沙數那麼多的佛陀世尊滅度，法界也不會有任何增減可見；又有無量聲聞滅度，法界也不會有任何增減可見。這雖然是一種味道，即解脫的味道，但是聲聞不能轉生這種智慧，如同諸如來（Tathagata，佛陀的稱號）、阿羅漢（Arhat，已證得解脫的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者）一樣。

『舍利弗！譬如轉輪王（Chakravartin，統治世界的理想君主）有各種寶物出現，

【English Translation】 English version:

One should contemplate this practice of Dharma in this way: even if Buddhas as numerous as the sands of the Ganges River pass into Nirvana, the Dharma realm neither increases nor decreases; in the present, all the World Honored Ones, the Buddhas in the ten directions, possess unobstructed wisdom, and all the Shravakas (disciples of the Buddha) possess limited wisdom, yet the Dharma realm neither increases nor decreases; the realm of space corresponds to the ultimate Dharma realm, thus it should be understood that the Dharma realm is ultimate, and the correspondence of the Buddha's Dharma should also be understood in this way. Therefore, Shariputra! A Bodhisattva Mahasattva should observe with wisdom in this profound Dharma, and awaken to the Dharma of no-self.

'Shariputra! Just as the realm of space has nothing comparable to it, so too, Shariputra! The Dharma realm has nothing comparable to it. Therefore, Shariputra, a Bodhisattva Mahasattva should observe with wisdom in this profound Dharma. Shariputra! It is like someone taking many drops of water from the great ocean, and they all have one taste, which is the taste of salt. So too, Shariputra! Shravakas are born from one Dharma realm. Why is this? Because the Dharma realm is one and not two. Therefore, Shariputra! A Bodhisattva Mahasattva should deeply discern with wisdom in this profound Dharma, and in this Dharma, Prajnaparamita (the perfection of wisdom) should be followed, not widely expounding metaphors elsewhere. One should contemplate, observe, seek, and integrate the Dharma of no-self, and one should generate the desire, initiate diligent action, and exert effort. Good sons and good daughters, in this profound Dharma, one should observe with wisdom and awaken to the Dharma of no-self. Shariputra! It is like in the great ocean there are fish that are one hundred yojanas (an ancient Indian unit of length) long, and even up to seven hundred yojanas long. Even if the bodies of these fish grow to seven hundred yojanas, the great ocean does not appear to increase or decrease, and when these seven hundred yojana fish die, the great ocean does not appear to increase or decrease. So too, Shariputra! A Bodhisattva Mahasattva should learn in this way: even if Buddhas as numerous as the sands of the Ganges River pass into Nirvana, the Dharma realm does not appear to increase or decrease; and even if countless Shravakas pass into Nirvana, the Dharma realm does not appear to increase or decrease. Although this is one taste, the taste of liberation, the Shravakas cannot generate this wisdom, like the Tathagatas (a title of the Buddha), Arhats (those who have attained liberation), and Samyaksambuddhas (fully enlightened Buddhas).

'Shariputra! It is like a Chakravartin (an ideal universal ruler) has various treasures appear,

，彼等諸寶余處不生，唯于宮內出生諸寶。何以故？彼轉輪王昔作轉輪王業，以作業故唯于宮內出生諸寶。如是奢利弗！凈心菩薩摩訶薩，凈心發阿耨多羅三藐三菩提，若欲施他，隨其所欲彼則出生。何以故？以彼先世善凈心故。

大集譬喻王經卷上大正藏第 13 冊 No. 0422 大集譬喻王經

大集譬喻王經卷下

隋天竺三藏阇那崛多譯

「奢利弗！譬如有人入寶性中(謂出寶處)，問先入者言：『丈夫！諸寶何似何相？』于先入者報彼人言：『丈夫！汝癡，云何名入寶性？自見諸寶復問此寶。』如是奢利弗！若善家子善家女作如是問，法界何似？法界何相？奢利弗！於時諸菩薩摩訶薩應著如是鎧甲，我今當示眾生如此法界，為說令住。奢利弗！寶性者，所謂法界。入寶性丈夫問寶者，所謂愚凡夫輩。于先入寶性丈夫者，所謂如來、阿羅訶、三藐三佛陀。奢利弗！譬如大海不作是念：『我出有價諸摩尼寶，或出無價諸摩尼寶。』如是奢利弗！法界亦不作是念：『有知我已出有限智，或有出無邊智。』奢利弗！但於法界定隨所知得有限智，又於法界定隨所知得無邊智。

「奢利弗！譬如未竟一日即知若干剎那，若干羅婆、若干瓶、若干筒，皆知一日有若干殘。如是奢利

【現代漢語翻譯】現代漢語譯本：『舍利弗！那些寶物在其他地方不生長，只在宮殿內出生。為什麼呢？因為那位轉輪王過去做了轉輪王的業，由於這個業力，寶物只在他的宮殿內出生。同樣，舍利弗！清凈心的菩薩摩訶薩，以清凈心發願求證阿耨多羅三藐三菩提（無上正等正覺），如果想要佈施給他人，就能隨其所愿地出生寶物。為什麼呢？因為他們前世有清凈的善心。』

『舍利弗！譬如有人進入寶藏之地（指產寶的地方），問先進入的人說：『丈夫！這些寶物是什麼樣子，有什麼特徵？』先進入的人回答他說：『丈夫！你真是愚癡，怎麼能說進入了寶藏之地呢？自己明明看見了寶物，還要問這些寶物是什麼。』同樣，舍利弗！如果善男子善女人這樣問，法界是什麼樣子？法界有什麼特徵？舍利弗！這時，諸菩薩摩訶薩應該披上這樣的鎧甲，我今天應當向眾生展示這樣的法界，為他們解說，讓他們安住其中。舍利弗！寶藏之地，指的就是法界。進入寶藏之地卻問寶物的人，指的就是愚癡的凡夫俗子。而先進入寶藏之地的人，指的就是如來（佛的稱號）、阿羅訶（應供）、三藐三佛陀（正等覺）。舍利弗！譬如大海不會這樣想：『我出產有價的摩尼寶，或者出產無價的摩尼寶。』同樣，舍利弗！法界也不會這樣想：『有人知道我，從而獲得有限的智慧，或者有人知道我，從而獲得無邊的智慧。』舍利弗！只是在法界中，根據所知而獲得有限的智慧，又在法界中，根據所知而獲得無邊的智慧。

『舍利弗！譬如在一天結束之前，就能知道有多少剎那（極短的時間單位），多少羅婆（時間單位），多少瓶，多少筒，都知道一天還剩下多少。』像這樣，舍利弗！

【English Translation】 English version: 'Shariputra! Those treasures do not grow in other places, they are born only within the palace. Why is that? Because that Chakravartin King (Universal Monarch) in the past performed the deeds of a Chakravartin King, and due to that karma, treasures are born only within his palace. Likewise, Shariputra! A Bodhisattva Mahasattva (Great Bodhisattva) with a pure mind, who aspires to Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) with a pure mind, if they wish to give to others, treasures will be born according to their desires. Why is that? Because they had a pure and virtuous mind in their past lives.'

'Shariputra! It is like a person who enters a treasure mine (meaning a place where treasures are produced), and asks the one who entered first, saying: 『Sir! What are the appearance and characteristics of these treasures?』 The one who entered first replies to that person, saying: 『Sir! You are foolish, how can you say you have entered a treasure mine? You have seen the treasures yourself, yet you ask about these treasures.』 Likewise, Shariputra! If a virtuous son or virtuous daughter asks, what is the appearance of the Dharma realm? What are the characteristics of the Dharma realm? Shariputra! At that time, the Bodhisattva Mahasattvas should put on such armor, I shall now show the Dharma realm to sentient beings, explain it to them, and let them abide in it. Shariputra! The treasure mine refers to the Dharma realm. The person who enters the treasure mine and asks about the treasures refers to foolish ordinary beings. And the one who entered the treasure mine first refers to the Tathagata (Thus Gone One, an epithet of the Buddha), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). Shariputra! It is like the great ocean, which does not think: 『I produce valuable Mani jewels, or I produce priceless Mani jewels.』 Likewise, Shariputra! The Dharma realm also does not think: 『Someone knows me and thus obtains limited wisdom, or someone knows me and thus obtains boundless wisdom.』 Shariputra! It is only within the Dharma realm that one obtains limited wisdom according to what is known, and also within the Dharma realm that one obtains boundless wisdom according to what is known.'

'Shariputra! It is like knowing how many kshanas (extremely short units of time), how many lava (units of time), how many bottles, how many tubes there are before the end of a day, and knowing how much of the day remains.' Likewise, Shariputra!

弗！未竟出生苦集滅道。是故奢利弗！菩薩摩訶薩，當知此是證信我說菩薩乘，善家子善家女未到菩提。奢利弗！譬如水聚下大地，彼不令虛空多。如是奢利弗！雖恒伽河沙等諸佛世尊已入涅槃，而法界不見增減；無邊諸聲聞眾滅度，而法界亦不見增減。是故奢利弗！菩薩摩訶薩應著如是鎧甲，所有眾生界不見增減，法界亦不見增減，我等作如是師子吼，乃至覺阿耨多羅三藐三菩提。奢利弗！譬如無有是處我分別說，有人至海龍王邊，作如是言：『我欲得破毛端為百分，以一分毛出一滴水。』時海龍王語彼人言：『丈夫！汝欲百分破于毛端，以一分毛出一滴水，我不捨大海。』如是奢利弗！于無邊眾生界，教授作力令喜大喜，彼作是言：『我等不堪發阿耨多羅三藐三菩提。』而我於法亦不作分。

「奢利弗！譬如春后夏月熱時，有人往詣恒伽大河欲飲其水，而有一人障不聽飲。奢利弗！于意云何？彼人于彼無主大水聚中而作障礙，得是順不？」

答言：「不也。世尊！」

佛言：「如是奢利弗，無攝法界、無攝諸佛法中，有發大乘善家子善家女信解渴仰，而有眾生說大乘過令離令斷。奢利弗！于意云何，彼人順不？」

答言：「不也。婆伽婆！不也。修伽多！」

佛言：「是故奢利弗

【現代漢語翻譯】現代漢語譯本：弗！尚未窮盡出生、苦、集、滅、道（四聖諦）。因此，舍利弗（佛陀的十大弟子之一）！菩薩摩訶薩（偉大的菩薩），應當知道這是爲了證明我所說的菩薩乘，善男子善女子尚未達到菩提（覺悟）。舍利弗！譬如水匯聚到大地，並不會使虛空增多。如此，舍利弗！即使恒河沙數般的諸佛世尊已經入涅槃（寂滅），法界（宇宙的真理）也不會因此增減；無邊的聲聞眾（佛陀的弟子）滅度，法界也不會因此增減。因此，舍利弗！菩薩摩訶薩應當披上這樣的鎧甲，所有眾生界不會增減，法界也不會增減，我們應當發出這樣的獅子吼，直至覺悟阿耨多羅三藐三菩提（無上正等正覺）。舍利弗！譬如不可能有人到海龍王那裡，說：『我想要把毛端分成一百份，用其中一份毛取出一滴水。』那時海龍王會對那個人說：『丈夫！你想要把毛端分成一百份，用其中一份毛取出一滴水，我不會因此捨棄大海。』如此，舍利弗！對於無邊的眾生界，教導他們，使他們努力，令他們歡喜，大歡喜，他們卻說：『我們不能發起阿耨多羅三藐三菩提。』而我對於法也不會因此而有所分別。舍利弗！譬如春末夏初炎熱時，有人到恒河邊想要喝水，卻有人阻礙不讓喝。舍利弗！你認為如何？那個人在無主的大水聚中設定障礙，這樣做合理嗎？」回答說：『不合理。世尊（佛陀的尊稱）！』佛說：『如此，舍利弗，在無所攝取的法界、無所攝取的諸佛法中，有發大乘（菩薩乘）的善男子善女子，他們信解渴求，卻有眾生說大乘的過失，使他們離開、斷絕。舍利弗！你認為如何，那個人這樣做合理嗎？』回答說：『不合理。婆伽婆（佛陀的尊稱）！不合理。修伽多（佛陀的尊稱）！』佛說：『因此，舍利弗！』

【English Translation】 English version: O Shariputra (one of the Buddha's ten great disciples)! The birth, suffering, origin, cessation, and path (the Four Noble Truths) are not yet exhausted. Therefore, Shariputra! A Bodhisattva Mahasattva (a great Bodhisattva) should know that this is to confirm that I speak of the Bodhisattva Vehicle, and that good sons and good daughters have not yet reached Bodhi (enlightenment). Shariputra! It is like water gathering on the earth, it does not make the void increase. Likewise, Shariputra! Even if Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, have entered Nirvana (extinction), the Dharma Realm (the truth of the universe) does not increase or decrease; countless Shravakas (Buddha's disciples) have passed away, and the Dharma Realm does not increase or decrease. Therefore, Shariputra! A Bodhisattva Mahasattva should put on such armor, that the realm of all sentient beings does not increase or decrease, and the Dharma Realm does not increase or decrease. We should roar like a lion, until we awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Shariputra! It is like there is no place where I can separately say that someone goes to the Dragon King of the sea and says: 'I want to break a hair tip into a hundred parts, and take one drop of water from one part of the hair.' Then the Dragon King of the sea would say to that person: 'Man! You want to break a hair tip into a hundred parts, and take one drop of water from one part of the hair, I will not give up the great sea.' Likewise, Shariputra! To the boundless realm of sentient beings, teach them, make them strive, make them happy, greatly happy, and they say: 'We are not capable of generating Anuttara-samyak-sambodhi.' And I will not make any distinction regarding the Dharma. Shariputra! It is like in the hot time of late spring and early summer, someone goes to the Ganges River wanting to drink water, but someone obstructs them and does not allow them to drink. Shariputra! What do you think? Is it reasonable for that person to create an obstruction in the ownerless great water gathering?' He answered: 'It is not reasonable, World Honored One (a title for the Buddha)!' The Buddha said: 'Likewise, Shariputra, in the Dharma Realm that is not grasped, in the Buddhadharma that is not grasped, there are good sons and good daughters who have generated the Great Vehicle (Bodhisattva Vehicle), they have faith, understanding, and thirst, but there are sentient beings who speak of the faults of the Great Vehicle, causing them to leave and cut off. Shariputra! What do you think, is it reasonable for that person to do this?' He answered: 'It is not reasonable, Bhagavan (a title for the Buddha)! It is not reasonable, Sugata (a title for the Buddha)!' The Buddha said: 'Therefore, Shariputra!'

！善家子善家女聞是說已，應當速發阿耨多羅三藐三菩提，生欲精進相應用力。善家子善家女，此深法中當以智觀覺無我法。奢利弗！譬如此大地中有地分所，于閻浮洲諸人無用。彼何者是？所謂坑坎、缺崖棘刺、高峻廢處。如是奢利弗！眾生界中有諸眾生，于諸眾生亦無所用。彼何者是？所謂發聲聞乘獨覺乘者，彼等於諸眾生則無所用。奢利弗！譬如有大地分，閻浮洲人得有用處。彼何者是？所謂具足園林華池，若有出金銀處，彼等閻浮洲人得有受用。如是奢利弗！眾生界中有諸眾生，于諸眾生得有所用，而彼等少。彼何者是？所謂若發阿耨多羅三藐三菩提，彼等為諸眾生而作歸依，畢竟作樂故。

「奢利弗！譬如大海中有無價諸摩尼寶，而閻浮洲諸人不得受用。如是奢利弗！雖諸阿羅漢聲聞有無邊善根戒、定、智、解脫、解脫知見，而彼等於諸眾生則無所用。如諸菩薩摩訶薩所有善根戒、定、智、解脫、解脫知見，彼等為諸眾生受用。是故奢利弗！菩薩摩訶薩應著如是鎧甲，若不為諸眾生受用、畢竟能作樂者，非我善根。奢利弗！譬如尼瞿陀子其形雖小，而生時長時多引多覆。如是奢利弗！其初發心菩薩摩訶薩善根生時長時，當知他諸善根皆所不及，最上而住。是故奢利弗！發菩薩乘善家子善家女，雖小善

【現代漢語翻譯】現代漢語譯本：'善男子善女人聽聞這些話后，應當迅速發起阿耨多羅三藐三菩提（無上正等正覺），生起想要精進的相應力量。善男子善女人，在這甚深佛法中，應當以智慧觀察覺悟無我之法。舍利弗（佛陀的十大弟子之一，以智慧著稱）！譬如這大地之中，有些地方對於閻浮洲（我們所居住的世界）的人們來說毫無用處。那些是什麼呢？就是那些坑坑洼洼、斷崖峭壁、荊棘叢生、高聳荒廢的地方。同樣地，舍利弗！在眾生界中，有些眾生對於其他眾生也毫無用處。那些是什麼呢？就是那些發聲聞乘（追求自我解脫的修行方式）和獨覺乘（不依賴他人教導而獨自開悟的修行方式）的人，他們對於其他眾生來說毫無用處。舍利弗！譬如大地有些地方，對於閻浮洲的人們來說是有用處的。那些是什麼呢？就是那些具備園林花池，或者出產金銀的地方，這些地方閻浮洲的人們可以享用。同樣地，舍利弗！在眾生界中，有些眾生對於其他眾生是有用處的，但是他們很少。那些是什麼呢？就是那些發阿耨多羅三藐三菩提心的人，他們爲了眾生而成為依靠，最終能給眾生帶來快樂。' '舍利弗！譬如大海中有無價的摩尼寶（一種珍貴的寶物），但是閻浮洲的人們卻無法享用。同樣地，舍利弗！雖然阿羅漢（已證得解脫的聖者）和聲聞們擁有無邊的善根，包括戒、定、智、解脫、解脫知見，但是他們對於其他眾生來說毫無用處。而菩薩摩訶薩（發大乘心，以救度眾生為己任的修行者）所擁有的善根，包括戒、定、智、解脫、解脫知見，卻是爲了眾生而受用的。因此，舍利弗！菩薩摩訶薩應當穿上這樣的鎧甲：如果不能為眾生所用，最終不能給眾生帶來快樂，那麼就不是我的善根。舍利弗！譬如尼拘陀樹（榕樹）的種子雖然很小，但是生長時卻能不斷地生長、延伸、覆蓋。同樣地，舍利弗！最初發菩薩心的菩薩摩訶薩的善根，生長時也會不斷地增長，應當知道其他所有善根都無法與之相比，是最為殊勝的。因此，舍利弗！發菩薩乘心的善男子善女人，即使是微小的善根，'

【English Translation】 English version: 'Good sons and good daughters, having heard these words, should quickly generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and cultivate the desire for diligent effort. Good sons and good daughters, in this profound Dharma, one should contemplate with wisdom the realization of the non-self nature of all phenomena. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! It is like in this great earth, there are parts that are useless to the people of Jambudvipa (the world we live in). What are those? They are the pits, the cliffs, the thorny bushes, and the high, desolate places. Similarly, Shariputra! In the realm of sentient beings, there are some beings who are useless to other beings. Who are they? They are those who aspire to the Sravaka-yana (the path of self-liberation) and Pratyekabuddha-yana (the path of solitary enlightenment), they are useless to other beings. Shariputra! It is like there are parts of the earth that are useful to the people of Jambudvipa. What are those? They are the places with gardens, flower ponds, or where gold and silver are found, these places are beneficial for the people of Jambudvipa. Similarly, Shariputra! In the realm of sentient beings, there are some beings who are useful to other beings, but they are few. Who are they? They are those who aspire to Anuttara-samyak-sambodhi, they become a refuge for all beings, and ultimately bring them happiness.' 'Shariputra! It is like in the great ocean, there are priceless Mani jewels (a kind of precious gem), but the people of Jambudvipa cannot use them. Similarly, Shariputra! Although Arhats (saints who have attained liberation) and Sravakas possess boundless roots of virtue, including precepts, concentration, wisdom, liberation, and the knowledge of liberation, they are useless to other beings. However, the roots of virtue possessed by Bodhisattva-mahasattvas (practitioners of the Mahayana path, who vow to liberate all beings), including precepts, concentration, wisdom, liberation, and the knowledge of liberation, are for the benefit of all beings. Therefore, Shariputra! Bodhisattva-mahasattvas should wear such armor: if it cannot be used for the benefit of all beings, and ultimately cannot bring happiness to all beings, then it is not my root of virtue. Shariputra! It is like the seed of a Nyagrodha tree (banyan tree), although small, grows and extends to cover a large area. Similarly, Shariputra! The roots of virtue of a Bodhisattva-mahasattva who initially generates the Bodhi mind, grow and increase continuously, and it should be known that all other roots of virtue cannot compare to it, it is the most supreme. Therefore, Shariputra! Good sons and good daughters who aspire to the Bodhisattva-yana, even with small roots of virtue,'

根不可輕賤，莫言不增長耶。何以故？發大乘人善根若增長時，當知作無量阿僧祇。奢利弗！譬如有人大富多財多受用具，多有貝玉珊瑚金銀等，所謂若剎帝利大家子、若婆羅門大家子、若長者大家子，彼等出街市時，誰欲看者看，誰欲至者至，誰欲問者問。爾時所有諸寶大摩尼寶，直多百千，欲看者看，欲至者至，欲問者問，何以故？彼等心大，於此賣買。如是奢利弗！菩薩摩訶薩，于諸佛法此大乘中，欲問者問，欲說者說。何以故？彼等信大，如是言說不斷，欲至者至，欲問者問，欲看者看，欲說者說。

「奢利弗！譬如所有大摩尼寶，其價乃大直多百千。奢利弗！于意云何？彼大價摩尼寶，頗與水精得共居不？」

答言：「不也。婆伽婆！不也。修伽多！何以故？世尊！其摩尼寶，自與摩尼寶居，不共水精等，亦不可為喻。」

佛言：「如是奢利弗！菩薩乘善家子善家女，與發大乘眾生，應當共居共行共遊，親近承順給侍善事共修多業，彼于其間發覺令憶，以如是故即隨當學。奢利弗！譬如有人慾學于射，彼當憶念親近射師。何以故？彼學此處，當須其間發覺令憶而慰喻之，如是取弓、如是作拳、如是把弓、如是放箭，以其射師發覺令憶及慰喻故，彼即隨學當得成就。如是奢利弗！彼發大乘

【現代漢語翻譯】現代漢語譯本：不要輕視善根，不要說它不會增長。為什麼呢？當發大乘心的人的善根增長時，應當知道會產生無量阿僧祇（無數）的功德。舍利弗（佛陀的十大弟子之一）！譬如有人非常富有，擁有大量的財富和享用之物，有很多貝殼、玉石、珊瑚、金銀等，比如剎帝利（古印度四大種姓之一，指武士和統治者）大家族的子弟、婆羅門（古印度四大種姓之一，指祭司）大家族的子弟、長者（富有的商人或地主）大家族的子弟，當他們走在街市上時，誰想看就看，誰想來就來，誰想問就問。那時，所有珍貴的摩尼寶（如意寶珠），價值成百上千，想看的人就看，想來的人就來，想問的人就問。為什麼呢？因為他們心胸寬廣，樂於在此進行交易。同樣，舍利弗！菩薩摩訶薩（偉大的菩薩），對於諸佛的教法，在這大乘（佛教的最高教義）之中，想問的人就問，想說的人就說。為什麼呢？因為他們有廣大的信心，這樣說法不會中斷，想來的人就來，想問的人就問，想看的人就看，想說的人就說。舍利弗！譬如所有珍貴的摩尼寶，其價值非常高，價值成百上千。舍利弗！你認為如何？那價值連城的摩尼寶，能和水晶一起存放嗎？回答說：『不能，世尊（佛陀的尊稱）！不能，修伽多（佛陀的尊稱，意為善逝）！為什麼呢？世尊！摩尼寶只能和摩尼寶放在一起，不能和水晶等放在一起，也不能用它們來比喻。』佛說：『是的，舍利弗！菩薩乘的善家子弟和善家女子，應當和發大乘心的眾生一起居住、一起修行、一起遊歷，親近、承侍、供養，共同修習善業，在他們之間啓發覺悟，讓他們憶念，因此就應當隨之學習。舍利弗！譬如有人想學習射箭，他應當憶念並親近射箭的老師。為什麼呢？因為他在這裡學習，需要老師啓發覺悟，讓他憶念並安慰他，比如這樣拿弓、這樣握拳、這樣持弓、這樣放箭，因為射箭老師的啓發覺悟、憶念和安慰，他就能隨之學習並最終成就。同樣，舍利弗！那些發大乘心的人，

【English Translation】 English version: Do not belittle the roots of goodness, do not say they will not grow. Why is that? When the roots of goodness of those who have generated the Mahayana (Great Vehicle) mind grow, it should be known that they will produce immeasurable asamkhyas (countless) merits. Shariputra (one of Buddha's ten great disciples)! It is like a person who is very wealthy, possessing a great amount of wealth and possessions, with many shells, jade, coral, gold, silver, etc., such as the sons of Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) families, the sons of Brahmin (one of the four major castes in ancient India, referring to priests) families, or the sons of wealthy merchant or landowner families. When they go out into the marketplace, whoever wants to look can look, whoever wants to come can come, whoever wants to ask can ask. At that time, all the precious mani jewels (wish-fulfilling jewels), worth hundreds and thousands, those who want to look can look, those who want to come can come, those who want to ask can ask. Why is that? Because they have a broad mind and are happy to engage in transactions here. Likewise, Shariputra! Bodhisattva Mahasattvas (great Bodhisattvas), regarding the teachings of all Buddhas, in this Mahayana (the highest teaching of Buddhism), those who want to ask can ask, those who want to speak can speak. Why is that? Because they have great faith, and thus the teaching will not be interrupted, those who want to come can come, those who want to ask can ask, those who want to look can look, those who want to speak can speak. Shariputra! It is like all the precious mani jewels, whose value is very high, worth hundreds and thousands. Shariputra! What do you think? Can those priceless mani jewels be stored together with crystal? The answer was: 'No, Bhagavan (an honorific title for the Buddha)! No, Sugata (an honorific title for the Buddha, meaning Well-Gone)! Why is that? Bhagavan! Mani jewels can only be placed with mani jewels, not with crystal, and they cannot be used as a metaphor.' The Buddha said: 'Yes, Shariputra! The sons and daughters of good families who are on the Bodhisattva path should live together, practice together, and travel together with beings who have generated the Mahayana mind, be close to them, serve them, make offerings, and jointly cultivate good deeds. Among them, they should awaken enlightenment and make them remember, and therefore they should learn accordingly. Shariputra! It is like a person who wants to learn archery, he should remember and be close to an archery teacher. Why is that? Because he is learning here, he needs the teacher to awaken enlightenment, make him remember, and comfort him, such as how to hold the bow, how to make a fist, how to hold the bow, and how to release the arrow. Because of the archery teacher's awakening enlightenment, remembrance, and comfort, he can learn accordingly and eventually achieve success. Likewise, Shariputra! Those who have generated the Mahayana mind,

諸善家子善家女，應當親近如來、阿羅訶、三藐三佛陀，隨順供養，于發大乘諸善家子善家女所，應當共居共行共遊共念，彼發大乘諸善家子善家女，親近隨順供養已，彼應其間發覺令憶，復當慰喻，彼于其間發覺令憶及慰喻時，即隨當學，此是陀那波羅蜜、此是尸羅波羅蜜、此是羼帝波羅蜜、此是毗梨耶波羅蜜、此是弟耶那波羅蜜、此是般若波羅蜜、此是方便波羅蜜，如是當學，普遍種智，所有善根，彼應其間發覺令憶復當慰喻，彼即隨當學而得成就。

「奢利弗！譬如轉輪王，于閻浮洲中所去游處，閻浮洲人不驚不怖不傷不損，多舍金銀令住十善業道，作如是行。其轉輪王行時，多有百千俱致那由多眾生，悲泣憶念轉輪王功德。如是奢利弗！菩薩摩訶薩，于諸佛剎行時游時，彼應當學諸佛勝德，在在行處順法界行，彼去游處，令諸眾生不驚不怖不傷不損，多舍金銀，令諸眾生住於十善業道，於十善業道上上令生，當如是行至無漏地，當如是作所有行處，彼諸人等當學當念，此是我善友行，于諸善法攝者、作力者、作覺者、說甚深處者、攝我等者，所行去處。奢利弗！菩薩摩訶薩，應學如是勝上功德。

「奢利弗！譬如彼轉輪王所去游處次第行處，彼時多有百千俱致那由多無量眾生歡喜欲得彼來，何以

【現代漢語翻譯】現代漢語譯本諸位善男子、善女子，應當親近如來（Tathagata，佛的稱號）、阿羅訶（Arhat，已斷除煩惱的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者），隨順供養。對於發大乘心的善男子、善女子，應當共同居住、共同修行、共同遊歷、共同思念。這些發大乘心的善男子、善女子，在親近、隨順、供養之後，應當啓發他們覺悟，令他們憶念，並加以安慰。當他們被啓發覺悟、憶念和安慰時，就應當隨之學習：這是陀那波羅蜜（Dānapāramitā，佈施波羅蜜）、這是尸羅波羅蜜（Śīlapāramitā，持戒波羅蜜）、這是羼帝波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）、這是毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）、這是弟耶那波羅蜜（Dhyānapāramitā，禪定波羅蜜）、這是般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）、這是方便波羅蜜（Upāyapāramitā，方便波羅蜜）。應當這樣學習，普遍的種智（Sarvajñāna，一切智），所有善根。他們應當啓發他們覺悟，令他們憶念，並加以安慰，他們就應當隨之學習而獲得成就。『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！譬如轉輪王（Cakravartin，統治世界的理想君主），在閻浮洲（Jambudvīpa，我們所居住的世界）所去遊歷之處，閻浮洲的人民不會驚恐、不會害怕、不會受傷、不會損失，反而會捨棄金銀，安住於十善業道（Daśa kuśalāni karmāṇi，十種善的行為），做出這樣的行為。當轉輪王出行時，會有成百上千俱致（koṭi，千萬）那由他（nayuta，億）的眾生，悲傷地憶念轉輪王的功德。同樣，舍利弗！菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩），在諸佛剎（Buddhakṣetra，佛的國土）行走遊歷時，應當學習諸佛的殊勝功德，在所行之處順應法界（Dharmadhātu，宇宙的真理）的執行。他們所去遊歷之處，令眾生不會驚恐、不會害怕、不會受傷、不會損失，反而會捨棄金銀，令眾生安住於十善業道，在十善業道上不斷提升，應當這樣修行直至無漏地（Anāsrava-bhūmi，沒有煩惱的境界），應當這樣作為所有行處。那些人們應當學習、應當憶念：『這是我的善友所行，在諸善法中攝受者、作力者、作覺者、宣說甚深之處者、攝受我們的人，所行之處。』舍利弗！菩薩摩訶薩，應當學習這樣殊勝的功德。『舍利弗！譬如那位轉輪王所去遊歷之處，次第行進之處，那時會有成百上千俱致那由他無量眾生歡喜渴望他到來，為什麼呢？

【English Translation】 English version Good sons and good daughters, you should draw near to the Tathagata (the Thus-Gone One, an epithet of the Buddha), the Arhat (the Worthy One, a perfected saint), the Samyaksambuddha (the Perfectly Enlightened One), and follow them in offering. Towards those good sons and good daughters who have set forth in the Great Vehicle, you should dwell together, practice together, travel together, and contemplate together. Having drawn near to, followed, and offered to these good sons and good daughters who have set forth in the Great Vehicle, you should awaken them, cause them to remember, and comfort them. When they are awakened, caused to remember, and comforted, they should then learn: this is the Dānapāramitā (Perfection of Giving), this is the Śīlapāramitā (Perfection of Morality), this is the Kṣāntipāramitā (Perfection of Patience), this is the Vīryapāramitā (Perfection of Effort), this is the Dhyānapāramitā (Perfection of Meditation), this is the Prajñāpāramitā (Perfection of Wisdom), this is the Upāyapāramitā (Perfection of Skillful Means). They should learn in this way, the universal Sarvajñāna (All-Knowing Wisdom), all good roots. They should awaken them, cause them to remember, and comfort them, and they should then learn and attain accomplishment. 『Shariputra (Śāriputra, one of the Buddha's chief disciples, known for his wisdom)! It is like a Cakravartin (Wheel-Turning Monarch, an ideal ruler of the world), when he travels in Jambudvīpa (the world we inhabit), the people of Jambudvīpa are not startled, not afraid, not harmed, not damaged, but rather give up gold and silver and abide in the ten paths of wholesome action (Daśa kuśalāni karmāṇi, ten virtuous actions), acting in this way. When the Cakravartin travels, there are many hundreds of thousands of koṭis (ten million) and nayutas (hundred million) of beings who weep and remember the merits of the Cakravartin. Likewise, Shariputra! When a Bodhisattva mahāsattva (a great Bodhisattva) travels in the Buddha-fields (Buddhakṣetra, the realm of a Buddha), they should learn the superior virtues of the Buddhas, and in all places they go, they should act in accordance with the Dharmadhātu (the realm of Dharma, the ultimate reality). In the places they travel, they cause beings to be not startled, not afraid, not harmed, not damaged, but rather to give up gold and silver, and to abide in the ten paths of wholesome action, and to rise higher and higher in the ten paths of wholesome action. They should act in this way until they reach the Anāsrava-bhūmi (the realm without outflows, the state of no defilements), and they should act in this way in all places they go. Those people should learn and remember: 『This is the conduct of my good friend, one who gathers, empowers, awakens, speaks of the profound, and gathers us in all good dharmas.』 Shariputra! A Bodhisattva mahāsattva should learn such superior virtues. 『Shariputra! It is like when that Cakravartin travels, in the places he goes in succession, at that time there are many hundreds of thousands of koṭis and nayutas of immeasurable beings who joyfully desire him to come. Why is that?

故？彼以善法教諸眾生，彼以善法攝諸眾生。如是奢利弗！菩薩摩訶薩應著如是鎧甲，我所去處次第行處，于種種方諸佛剎中，彼時多有百千俱致那由多眾生歡喜欲得彼來。何以故？彼當教諸眾生善法，又有種種善巧方便當攝眾生。

「奢利弗！譬如彼大價摩尼寶直多百千，彼欲求時從何處得？當於賣處。如是奢利弗！菩薩摩訶薩，隨其方便見諸眾生堪為成器，彼處彼處而作方便教以善根，后當與取種種善巧方便求已，教諸眾生合善法中，勸于菩提心中。奢利弗！譬如若諸王子、若王大臣諸子，聚集坐已共作是議，如是當取王位，當制王法，當持王位，當宣王教。如是奢利弗！諸菩薩摩訶薩，熾盛修諸善根，承事多百千俱致那由多諸佛種諸善根，善修于慈常能普念，行於大悲喜菩提心，念道場故而行於舍，彼如是等大信者，欲作師子吼者、欲澍法雨者、欲擊法鼓者、欲吹法螺者，欲豎法幢者、欲安法船者、欲度諸墮四流眾生者、無量劫欲著鎧甲者、欲著大慈大悲大喜大舍牢鎧甲者、欲轉無上法輪者、欲降伏魔羅及眷屬者、欲著不思鎧甲者、欲著無比鎧甲者、欲著諸三界最勝最上鎧甲者，如是等類諸善家子，一處集坐共作是議，我等應當攝諸眾生於彼無漏諸善根中，我等應當令諸眾生迴向涅槃界，我等應當蘇息諸

【現代漢語翻譯】現代漢語譯本：

「為什麼呢？因為他用善法教導眾生，他用善法攝受眾生。像這樣，舍利弗！菩薩摩訶薩應當穿戴這樣的鎧甲，我所去的地方，次第行進的地方，在各種不同的佛剎中，那時會有成百上千俱胝那由他（俱胝：一千萬；那由他：一億）的眾生歡喜渴望他到來。為什麼呢？因為他將教導眾生善法，並且有各種巧妙的方法來攝受眾生。

「舍利弗！譬如那價值連城的大摩尼寶，價值成百上千，想要得到它時從哪裡得到呢？應當從賣的地方得到。像這樣，舍利弗！菩薩摩訶薩，隨著方便見到眾生堪能成為法器，就在那個地方用方便教導他們善根，之後再用各種巧妙的方法求得，教導眾生融入善法之中，勸導他們發起菩提心。舍利弗！譬如那些王子、或者國王大臣的兒子們，聚集坐在一起共同商議，應當如何取得王位，如何制定王法，如何執掌王位，如何宣揚王教。像這樣，舍利弗！諸位菩薩摩訶薩，熾盛地修習各種善根，承事成百上千俱胝那由他的諸佛，種植各種善根，善於修習慈心，常常能夠普遍地憶念，行於大悲，歡喜菩提心，爲了憶念道場而行於舍，他們這些具有大信的人，想要作獅子吼，想要降下法雨，想要擊響法鼓，想要吹響法螺，想要豎立法幢，想要安穩法船，想要度脫那些墮入四流（四種煩惱的河流）的眾生，無量劫以來想要穿戴鎧甲，想要穿戴大慈大悲大喜大舍的堅固鎧甲，想要轉動無上法輪，想要降伏魔羅（魔王）及其眷屬，想要穿戴不可思議的鎧甲，想要穿戴無比的鎧甲，想要穿戴三界中最殊勝最上的鎧甲，像這樣一類的善家子弟，聚集一處共同商議，我們應當攝受眾生進入那些無漏的善根之中，我們應當令眾生迴向涅槃界，我們應當使眾生得到安息。

【English Translation】 English version:

'Why is that? Because he teaches sentient beings with good Dharma, and he gathers sentient beings with good Dharma. Thus, Shariputra! A Bodhisattva Mahasattva should wear such armor. Wherever I go, wherever I proceed, in various Buddha lands, at that time, there will be hundreds of thousands of kotis (a crore, ten million) of nayutas (a hundred million) of sentient beings who joyfully desire his arrival. Why is that? Because he will teach sentient beings the good Dharma, and he will have various skillful means to gather sentient beings.

'Shariputra! It is like that great, priceless Mani jewel, worth hundreds of thousands. When one desires to obtain it, where does one get it? One should get it from the place where it is sold. Likewise, Shariputra! A Bodhisattva Mahasattva, according to the convenience, sees sentient beings who are capable of becoming vessels of Dharma, and in that place, he uses skillful means to teach them good roots. Afterward, he seeks various skillful means, teaches sentient beings to integrate into the good Dharma, and encourages them to generate the Bodhi mind. Shariputra! It is like those princes, or the sons of kings and ministers, who gather together and discuss how to obtain the throne, how to establish the laws of the kingdom, how to hold the throne, and how to proclaim the royal teachings. Likewise, Shariputra! The Bodhisattva Mahasattvas, vigorously cultivate various good roots, serve hundreds of thousands of kotis of nayutas of Buddhas, plant various good roots, are skilled in cultivating loving-kindness, are always able to universally contemplate, practice great compassion, rejoice in the Bodhi mind, and practice giving for the sake of remembering the Bodhi-mandala. These great believers, who desire to roar the lion's roar, desire to pour down the rain of Dharma, desire to strike the Dharma drum, desire to blow the Dharma conch, desire to erect the Dharma banner, desire to secure the Dharma ship, desire to liberate those sentient beings who have fallen into the four streams (of afflictions), desire to wear armor for countless kalpas, desire to wear the firm armor of great loving-kindness, great compassion, great joy, and great equanimity, desire to turn the unsurpassed Dharma wheel, desire to subdue Mara (the demon king) and his retinue, desire to wear inconceivable armor, desire to wear incomparable armor, desire to wear the most supreme and excellent armor in the three realms. Such good family sons, gathering in one place, discuss together, 'We should gather sentient beings into those unconditioned good roots. We should cause sentient beings to turn towards the realm of Nirvana. We should bring peace to sentient beings.'

眾生於無為涅槃界中。

「奢利弗！譬如若諸王子、若王大臣諸子聚集坐時，餘下賤人不得至於彼處。如是奢利弗！諸菩薩摩訶薩聚集坐時，余少分智具足諸眾生等，不能見示如是境界，如諸菩薩摩訶薩示現。奢利弗！譬如大海有眾生身大如蟣子，復有眾生身大百逾阇那，復有眾生身乃至七百逾阇那。奢利弗！于汝意云何？豈彼大海不容彼等小身眾生，若彼大身諸眾生耶？」

答言：「不也。婆伽婆！不也。修伽多！非是大海不容。世尊！由造業故，彼諸眾產生于小身；由造業故，彼諸眾產生于大身。」

佛言：如是奢利弗！以發願力故，諸聲聞少智，然如來、阿羅訶、三藐三佛陀，有不可量阿僧祇不可思不可稱無邊不可說智。何以故？彼昔行菩薩行，有不可量阿僧祇不可思不可稱無邊不可說愿，以造彼業成就乃至到無礙智最勝功德。奢利弗！譬如大海有諸眾生，與摩尼寶不相近合，不知彼名，何況受用。如是奢利弗！有諸善家子等於此法律中生，于彼法海具足游者，其諸聲聞獨覺猶不知彼三摩地名，何況具足諸三摩地而欲當行；以具足三摩地，故名如來、阿羅訶、三藐三佛陀。

「奢利弗！譬如射師作手作法，所放箭處彼處不虛。如是奢利弗！有善方便菩薩摩訶薩，以善方便攝取，般若波

【現代漢語翻譯】現代漢語譯本眾生處於無為的涅槃境界中。

『舍利弗！譬如王子、大臣之子等聚集而坐時，其他人不得進入那個地方。同樣，舍利弗！當菩薩摩訶薩聚集而坐時，其他只有少許智慧的眾生，不能見到菩薩摩訶薩所展現的境界。舍利弗！譬如大海中有眾生身體小如蟣子（一種極小的蟲子），也有眾生身體大到百逾阇那（古印度長度單位），甚至有眾生身體大到七百逾阇那。舍利弗！你認為如何？難道大海不能容納那些小身眾生，或者那些大身眾生嗎？』

舍利弗回答說：『不是的，婆伽婆（佛的尊稱）！不是的，修伽多（佛的尊稱）！不是大海不能容納。世尊！由於造業的緣故，那些眾生才有了小小的身體；由於造業的緣故，那些眾生才有了巨大的身體。』

佛說：『是的，舍利弗！由於發願力的緣故，聲聞的智慧較少。然而，如來、阿羅訶（應供）、三藐三佛陀（正等覺者），具有不可計量、無數、不可思議、不可稱量、無邊無際、不可言說的智慧。為什麼呢？因為他們過去修行菩薩道時，發了不可計量、無數、不可思議、不可稱量、無邊無際、不可言說的愿，通過造作這些業，成就了乃至無礙的智慧和最殊勝的功德。舍利弗！譬如大海中有眾生，與摩尼寶（如意寶珠）不相接近，不知道它的名字，更不用說受用它了。同樣，舍利弗！有些善家子弟在此佛法中出生，在法海中游歷，那些聲聞和獨覺尚且不知道三摩地（禪定）的名字，更何況具足各種三摩地而想要修行呢？因為具足三摩地，所以被稱為如來、阿羅訶、三藐三佛陀。』

『舍利弗！譬如射箭的人，手法純熟，所射出的箭必定命中目標。同樣，舍利弗！有善巧方便的菩薩摩訶薩，以善巧方便攝取般若波羅蜜（智慧到彼岸）。』

【English Translation】 English version Beings are in the unconditioned realm of Nirvana.

'Shariputra! It is like when princes or the sons of ministers gather and sit, other people are not allowed to enter that place. Similarly, Shariputra! When Bodhisattva Mahasattvas gather and sit, other beings with only a small amount of wisdom cannot see the realms that the Bodhisattva Mahasattvas manifest. Shariputra! It is like in the great ocean there are beings with bodies as small as a nit (a tiny insect), and there are beings with bodies as large as a hundred yojanas (an ancient Indian unit of length), and even beings with bodies as large as seven hundred yojanas. Shariputra! What do you think? Does the great ocean not accommodate those small-bodied beings, or those large-bodied beings?'

Shariputra replied: 'No, Bhagavan (a title for the Buddha)! No, Sugata (a title for the Buddha)! It is not that the great ocean cannot accommodate them. World Honored One! Due to the karma they have created, those beings have small bodies; due to the karma they have created, those beings have large bodies.'

The Buddha said: 'Yes, Shariputra! Due to the power of their vows, the Shravakas (hearers) have little wisdom. However, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), has immeasurable, countless, inconceivable, incalculable, boundless, and inexpressible wisdom. Why is that? Because in their past practice of the Bodhisattva path, they made immeasurable, countless, inconceivable, incalculable, boundless, and inexpressible vows. By creating these karmas, they achieved even unobstructed wisdom and the most supreme merits. Shariputra! It is like in the great ocean there are beings who do not come close to the Mani jewel (wish-fulfilling jewel), do not know its name, let alone use it. Similarly, Shariputra! Some good sons and daughters are born in this Dharma, and travel in the ocean of Dharma. Those Shravakas and Pratyekabuddhas (solitary realizers) do not even know the name of Samadhi (meditative absorption), let alone possess all the Samadhis and want to practice them. Because they possess all the Samadhis, they are called Tathagata, Arhat, Samyaksambuddha.'

'Shariputra! It is like an archer who is skilled in his craft, the arrow he shoots will surely hit the target. Similarly, Shariputra! A Bodhisattva Mahasattva with skillful means, through skillful means, grasps Prajnaparamita (perfection of wisdom).'

羅蜜具足，彼若發心當即不虛，無不攝取，無不迴向阿耨多羅三藐三菩提。彼菩提心即不入欲瞋癡，非欲所染、非瞋所惡、非癡所迷。彼若發菩提心，即不入色乃至不入識，不入我乃至不入受，非眼界非色界，不入眼識界，乃至非意界非法界，不入意識界。彼若發菩提心即離欲瞋癡，若無慾瞋癡即有大慈大悲大喜大舍，若有大慈大悲大喜大舍即不可得，若不可得即無生滅，若無生滅即無斷常，若無斷常是名發菩提心，虛空界極法界究竟，虛空界業合方便智，是名發菩提心。

「奢利弗！譬如寶樹生時長時非無諸寶功能。如是奢利弗！菩薩摩訶薩以諸善根迴向阿耨多羅三藐三菩提，共攝大慈大悲大喜大舍。奢利弗！以是義故，當知菩薩摩訶薩發阿耨多羅三藐三菩提心猶如寶樹。奢利弗！譬如此三千大千世界所有諸樹諸草枝葉，彼等皆為燈炷，此三千大千世界所有諸須彌山王，輪山、大輪山王，目真鄰陀山、大目真鄰陀山王，余諸黑山及諸石山，彼等皆為燈器，此三千大千世界所有流泉陂池泊河小河大河大海，彼等皆為油滿，若有聲聞乘獨覺乘善家子善家女，在如來、阿羅訶、三藐三佛陀前然彼諸燈。奢利弗！于意云何？彼善家子善家女，彼因緣故福德多不？」

答言：「甚多。大德婆伽婆！甚多。大德修伽

【現代漢語翻譯】現代漢語譯本如果（菩薩）圓滿了波羅蜜（paramita，意為「到彼岸」），他們若發起菩提心（bodhicitta，意為「覺悟之心」），就絕不會虛妄，沒有不被攝取的，沒有不迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）的。他們的菩提心不會落入慾望、嗔恨和愚癡之中，不會被慾望所污染，不會被嗔恨所厭惡，不會被愚癡所迷惑。他們若發起菩提心，就不會落入色（rupa，意為「物質」）乃至識（vijnana，意為「意識」）之中，不會落入我（atman，意為「自我」）乃至受（vedana，意為「感受」）之中，不是眼界（caksu-dhatu，意為「視覺的領域」），不是**，不落入眼識界（caksu-vijnana-dhatu，意為「視覺意識的領域」），乃至不是意界（mano-dhatu，意為「意識的領域」），不是法界（dharma-dhatu，意為「法的領域」），不落入意識界（mano-vijnana-dhatu，意為「意識的領域」）。他們若發起菩提心，就遠離了慾望、嗔恨和愚癡。若沒有慾望、嗔恨和愚癡，就有了大慈（maitri，意為「慈愛」）、大悲（karuna，意為「悲憫」）、大喜（mudita，意為「喜悅」）和大舍（upeksa，意為「捨棄」）。若有大慈、大悲、大喜、大舍，就不可得（anupalabdha，意為「不可獲得」）。若不可得，就沒有生滅（utpada-nirodha，意為「生起和滅去」）。若沒有生滅，就沒有斷常（uccheda-sasvata，意為「斷滅和常恒」）。若沒有斷常，這便稱為發起菩提心。虛空界（akasa-dhatu，意為「空間的領域」）窮盡，法界（dharma-dhatu，意為「法的領域」）究竟，虛空界的業（karma，意為「行為」）與方便智（upaya-jnana，意為「善巧的智慧」）相合，這便稱為發起菩提心。「舍利弗（Sariputra，佛陀的十大弟子之一）！譬如寶樹生長時，並非沒有各種寶物的功能。舍利弗！菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）以各種善根迴向阿耨多羅三藐三菩提，共同攝取大慈、大悲、大喜、大舍。舍利弗！因為這個緣故，應當知道菩薩摩訶薩發起阿耨多羅三藐三菩提心，猶如寶樹。舍利弗！譬如此三千大千世界（trisahasra-maha-sahasra-lokadhatu，意為「三千個大千世界」）所有各種樹木、草、枝葉，它們都作為燈芯，此三千大千世界所有須彌山王（Sumeru，意為「宇宙中心之山」）、輪山、大輪山王、目真鄰陀山（Mucilinda，意為「龍王名」）、大目真鄰陀山王，以及其他各種黑山和石山，它們都作為燈器，此三千大千世界所有流泉、陂池、泊河、小河、大河、大海，它們都充滿油。如果有聲聞乘（sravakayana，意為「聲聞的乘」）或獨覺乘（pratyekabuddhayana，意為「獨覺的乘」）的善男子或善女人，在如來（Tathagata，意為「如實而來者」）、阿羅訶（Arhat，意為「應供」）、三藐三佛陀（samyak-sambuddha，意為「正等覺者」）前點燃這些燈。舍利弗！你認為如何？這些善男子或善女人，他們因為這個因緣，福德多不多？」回答說：「非常多。大德婆伽婆（Bhagavan，意為「世尊」）！非常多。大德修伽（Sugata，意為「善逝」）！」

【English Translation】 English version If (Bodhisattvas) have perfected the paramitas (perfections, meaning 'to the other shore'), and they generate the bodhicitta (the mind of enlightenment), it will never be in vain. There is nothing that is not included, and nothing that is not directed towards anuttara-samyak-sambodhi (supreme perfect enlightenment). Their bodhicitta does not fall into desire, hatred, and delusion. It is not tainted by desire, not disgusted by hatred, and not confused by delusion. If they generate bodhicitta, they do not fall into rupa (form) or even vijnana (consciousness), not into atman (self) or even vedana (feeling). It is not the caksu-dhatu (eye element), not **, not falling into the caksu-vijnana-dhatu (eye-consciousness element), not even the mano-dhatu (mind element), not the dharma-dhatu (element of phenomena), not falling into the mano-vijnana-dhatu (mind-consciousness element). If they generate bodhicitta, they are free from desire, hatred, and delusion. If there is no desire, hatred, and delusion, then there is great maitri (loving-kindness), great karuna (compassion), great mudita (joy), and great upeksa (equanimity). If there is great maitri, karuna, mudita, and upeksa, then it is anupalabdha (unattainable). If it is unattainable, then there is no utpada-nirodha (arising and ceasing). If there is no arising and ceasing, then there is no uccheda-sasvata (annihilation and permanence). If there is no annihilation and permanence, this is called generating bodhicitta. The akasa-dhatu (space element) is exhausted, the dharma-dhatu (element of phenomena) is ultimate, the karma (action) of the akasa-dhatu is combined with upaya-jnana (skillful wisdom), this is called generating bodhicitta. 「Sariputra! Just as a precious tree, when it grows, is not without the functions of various treasures. Sariputra! Bodhisattva-mahasattvas, with all their roots of goodness, direct them towards anuttara-samyak-sambodhi, together embracing great maitri, karuna, mudita, and upeksa. Sariputra! For this reason, you should know that the Bodhisattva-mahasattvas generating the mind of anuttara-samyak-sambodhi are like a precious tree. Sariputra! For example, all the trees, grasses, branches, and leaves in this trisahasra-maha-sahasra-lokadhatu (three-thousand great thousand world system), they all serve as wicks. All the Sumeru (Mount Meru) kings, wheel mountains, great wheel mountain kings, Mucilinda mountains, great Mucilinda mountain kings, and other black mountains and stone mountains in this three-thousand great thousand world system, they all serve as lamp holders. All the springs, ponds, lakes, small rivers, large rivers, and oceans in this three-thousand great thousand world system, they are all filled with oil. If there are good sons or good daughters of the sravakayana (vehicle of hearers) or pratyekabuddhayana (vehicle of solitary realizers), who light these lamps before the Tathagata, Arhat, samyak-sambuddha. Sariputra! What do you think? These good sons or good daughters, because of this cause, is their merit much or not?」 The answer was: 「Very much. Great Bhagavan! Very much. Great Sugata!」

多！」

佛言：「奢利弗！于意云何？若發大乘善家子善家女，乃至施一燈，彼因緣故何者福多？」如是語已，奢利弗言：「世尊！發大乘者乃至施一燈，福德是多，非聲聞乘獨覺乘以無邊阿僧祇無量燈施。」如是語已，佛言：「奢利弗！甚善甚善。奢利弗！如是如是，如汝所說。何以故？若諸菩薩摩訶薩陀那波羅蜜，即諸眾生陀那波羅蜜。若諸菩薩陀那波羅蜜，彼諸眾生即得飲食衣服瓔珞乘等受用眾具。若諸菩薩陀那波羅蜜，彼諸眾生即得長者財穀倉庫等受用眾具，亦得田宅園林殿堂城邑聚落國土王都等受用眾具。奢利弗！略說諸菩薩尸羅、羼帝、毗梨耶、第耶那、般若。彼破尸羅眾生，乃至無智眾生，當得智慧。何以故？彼初發心如散種子，當如是見，彼修行已猶如種子增長，不退轉地如成枝葉，一生補處猶如出華，彼如來地猶如成果，隨眾生欲如是聚果，如來涅槃當如是見。奢利弗！以是義故，當知由初發心如來出生，由於如來出諸眾生所有樂具，亦由如來出諸聲聞獨覺。奢利弗！以是義故，善家子善家女所有善根，皆當迴向阿耨多羅三藐三菩提。

「奢利弗！譬如月輪出時，此閻浮洲所有流泉陂池泊河小河大河，彼處皆見月輪，而彼月天子于自宮不動，彼之月輪不近一處，而於諸處現月輪影。如

【現代漢語翻譯】現代漢語譯本佛說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你認為如何？如果發大乘心（Mahāyāna，佛教中追求成佛的教派）的善男子善女人，乃至佈施一盞燈，他們因這個因緣所獲得的福德哪個更多？』說完這話，舍利弗說：『世尊！發大乘心的人乃至佈施一盞燈，福德都非常多，不是聲聞乘（Śrāvakayāna，佛教中追求自我解脫的教派）和獨覺乘（Pratyekabuddhayāna，佛教中不依賴他人教導而獨自開悟的教派）以無邊阿僧祇（asaṃkhya，佛教中表示極大數量的單位）無量燈佈施所能比的。』說完這話，佛說：『舍利弗！很好很好。舍利弗！是這樣的，是這樣的，正如你所說。為什麼呢？如果菩薩摩訶薩（Bodhisattva-mahāsattva，發願成佛的偉大菩薩）行佈施波羅蜜（dāna-pāramitā，佈施的完美），那就是所有眾生的佈施波羅蜜。如果菩薩行佈施波羅蜜，那些眾生就能得到飲食、衣服、瓔珞、車乘等受用之物。如果菩薩行佈施波羅蜜，那些眾生就能得到長者的財富、穀倉等受用之物，也能得到田宅、園林、殿堂、城邑、聚落、國土、王都等受用之物。舍利弗！簡略地說，菩薩的戒律（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）、智慧（prajñā），能使破戒的眾生，乃至沒有智慧的眾生，都獲得智慧。為什麼呢？他們最初發心就像散播種子，應當這樣看待，他們修行之後就像種子生長，不退轉地就像長成枝葉，一生補處（ekajāti-pratibaddha，指下一生將成佛的菩薩）就像開花，他們成佛的境界就像結果，隨著眾生的願望而聚集果實，如來涅槃應當這樣看待。舍利弗！因為這個緣故，應當知道由於最初發心而有如來出生，由於如來而有眾生所有快樂的資具，也由於如來而有聲聞和獨覺。舍利弗！因為這個緣故，善男子善女人所有的善根，都應當迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛的智慧）。』『舍利弗！譬如月輪出現時，這閻浮洲（Jambudvīpa，佛教中人類居住的大陸）所有流泉、陂池、湖泊、河流、小河、大河，那些地方都能看見月輪，而那月天子在自己的宮殿中不動，那月輪並不靠近任何一個地方，卻在各處顯現月輪的影像。』

【English Translation】 English version The Buddha said: 'Śāriputra! What do you think? If a good son or good daughter who has generated the mind of the Mahāyāna, even if they offer a single lamp, which merit is greater because of this cause and condition?' After saying this, Śāriputra said: 'World Honored One! Those who have generated the mind of the Mahāyāna, even if they offer a single lamp, their merit is very great, and it cannot be compared to the offering of countless lamps by those of the Śrāvakayāna and Pratyekabuddhayāna with immeasurable asaṃkhya.' After saying this, the Buddha said: 'Śāriputra! Excellent, excellent. Śāriputra! It is so, it is so, just as you have said. Why is that? If Bodhisattva-mahāsattvas practice the perfection of giving (dāna-pāramitā), that is the perfection of giving for all sentient beings. If Bodhisattvas practice the perfection of giving, those sentient beings will obtain food, clothing, ornaments, vehicles, and other means of enjoyment. If Bodhisattvas practice the perfection of giving, those sentient beings will obtain the wealth of elders, granaries, and other means of enjoyment, and they will also obtain fields, houses, gardens, palaces, cities, villages, countries, royal capitals, and other means of enjoyment. Śāriputra! Briefly speaking, the precepts (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā) of the Bodhisattvas can enable those sentient beings who have broken the precepts, and even those sentient beings who lack wisdom, to obtain wisdom. Why is that? Their initial generation of the mind is like scattering seeds, and it should be seen in this way. After they practice, it is like the growth of seeds. The stage of non-retrogression is like the growth of branches and leaves. The stage of one-life-away-from-Buddhahood (ekajāti-pratibaddha) is like the blossoming of flowers. Their attainment of Buddhahood is like the bearing of fruit. The gathering of fruit is in accordance with the desires of sentient beings. The Nirvana of the Tathagata should be seen in this way. Śāriputra! Because of this reason, it should be known that the Tathagata is born from the initial generation of the mind, and that all the means of happiness for sentient beings come from the Tathagata, and that the Śrāvakas and Pratyekabuddhas also come from the Tathagata. Śāriputra! Because of this reason, all the roots of goodness of good sons and good daughters should be dedicated to anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' 'Śāriputra! For example, when the moon appears, all the springs, ponds, lakes, rivers, small rivers, and large rivers in this Jambudvīpa can see the moon, and yet the moon deity does not move from his palace. The moon does not approach any one place, but the image of the moon appears in all places.'

是奢利弗！住十地菩薩摩訶薩，多諸佛剎，乃至多百千俱致那由多佛剎，自身示現彼諸佛剎所有村城聚落國土王都諸處。菩薩摩訶薩自身示現，有處示現陀那波羅蜜，或復舍頭手足眼耳、或舍皮肉筋骨髓心、或舍子女妻妾宅舍村城聚落國土王都、或現無罪法祀大會，須食與食，須飲與飲，如是乃至騎乘衣服鬘香涂香床座倚枕燈明等，示現舍時，為攝慳惜眾生故，乃至為舍五受聚故。有處示現尸羅波羅蜜，不缺不穿不斑不雜，亦如牦牛護尾，為攝破戒眾生故，乃至令住三解脫門故。有處示現羼帝波羅蜜，若截手足及以挑眼自無瞋恚，為攝高慢瞋毒眾生耽富貴者故，乃至令住無生法忍故。有處示現毗梨耶波羅蜜，為懈怠眾生熾然精進故，厭離自樂令諸眾生住樂故，為攝懈怠小精進眾生令住精進故，乃至令住十地故。有處示現弟耶那波羅蜜，遊戲弟耶那解脫三摩地三摩缽帝，為攝失念不正知無三摩地心亂心眾生故，乃至令住金剛三摩地故。有處示現般若波羅蜜，說難度深佛法故，處非處地非地，如眾生行為說法故。如是奢利弗！住十地菩薩摩訶薩，巧攝方便般若波羅蜜具足，如所欲得如是能作，如諸眾生信諸波羅蜜，如是為諸眾生示現諸波羅蜜，如諸眾生信色，如是為諸眾生示現於色，如信法本，如是為諸眾生說法，令彼眾

生當得不退轉阿耨多羅三藐三菩提。

「奢利弗！譬如有樹能與諸欲，若有眾生欲得諸寶來到其邊，令彼眾生所欲得滿，若食若衣若瓔珞。若其眾生所須諸寶，金銀毗琉璃、頗梨赤真珠、馬瑙車𤦲，如彼眾生有所須欲，諸寶即生。彼與眾生諸所欲樹，若割若破若斫，不見其樹割處破處及斫損處，轉更增長出種種寶。如是奢利弗！住十地菩薩摩訶薩，有處示現陀那波羅蜜，有處示現尸羅、羼帝、毗梨耶、弟耶那、般若波羅蜜，巧方便為首，有處示現生四天王天、三十三天、須夜摩天、兜率多天、化樂天、他化自在天、諸魔羅身天，乃至諸梵身天、梵光天、梵眾天、梵輔天、大梵天、光天、少光天、無量光天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無熱天、善見天、善現天，乃至生阿迦尼吒天，示現自身說法。有處示現有想無想眾生，乃至非想非非想天，有處示現此閻浮洲作轉輪王身，為眾生說法。有處示現轉輪王四分中一分王形色，有處示現力轉輪王形色。有處示現剎帝利、長者、大臣、王臣、小男小女、婦女丈夫、沙門、婆羅門、尼楗、梵志、天、龍、夜叉、楗闥婆、阿修羅、伽留茶、緊那羅、摩睺羅伽、人非人等，乃至依城者形色。有處示現聲聞獨覺形色。有處示現下兜率宮

【現代漢語翻譯】現代漢語譯本：

將獲得不退轉的阿耨多羅三藐三菩提（無上正等正覺）。「舍利弗！譬如有一棵樹，能夠滿足各種慾望，如果有眾生想要得到各種珍寶來到它旁邊，這棵樹就能讓這些眾生所想要的都得到滿足，無論是食物、衣服還是瓔珞。如果這些眾生需要各種珍寶，如金、銀、毗琉璃（一種寶石）、頗梨（水晶）、赤真珠（紅色的珍珠）、瑪瑙、車磲（一種海貝），只要這些眾生有所需求，各種珍寶就會應運而生。這棵能滿足眾生各種慾望的樹，即使被割、被破、被砍，也看不到它被割破或砍損的地方，反而會更加生長，生出各種各樣的珍寶。舍利弗！就像這樣，安住於十地（菩薩修行的十個階段）的菩薩摩訶薩（大菩薩），有時示現佈施波羅蜜（圓滿的佈施），有時示現持戒、忍辱、精進、禪定、般若波羅蜜（圓滿的智慧），以善巧方便為首要。有時示現生於四天王天（佛教欲界第一層天）、三十三天（欲界第二層天）、須夜摩天（欲界第三層天）、兜率天（欲界第四層天）、化樂天（欲界第五層天）、他化自在天（欲界第六層天）、諸魔羅身天（魔王所居之天），乃至諸梵身天（色界初禪天）、梵光天（色界初禪天）、梵眾天（色界初禪天）、梵輔天（色界初禪天）、大梵天（色界初禪天）、光天（色界二禪天）、少光天（色界二禪天）、無量光天（色界二禪天）、凈天（色界三禪天）、少凈天（色界三禪天）、無量凈天（色界三禪天）、遍凈天（色界三禪天）、廣天（色界四禪天）、少廣天（色界四禪天）、無量廣天（色界四禪天）、廣果天（色界四禪天）、無熱天（色界五不還天）、善見天（色界五不還天）、善現天（色界五不還天），乃至生於阿迦尼吒天（色界最高天），示現自身說法。有時示現存在有想無想的眾生，乃至非想非非想天（無色界最高天），有時示現在這閻浮洲（我們所居住的洲）示現轉輪王（統治世界的理想君主）的身形，為眾生說法。有時示現轉輪王四分之一的王形，有時示現力轉輪王（以武力統治的轉輪王）的形色。有時示現剎帝利（貴族）、長者（富人）、大臣、王臣、小男孩、小女孩、婦女、丈夫、沙門（出家修行者）、婆羅門（祭司）、尼楗（耆那教徒）、梵志（修行者）、天、龍、夜叉（守護神）、楗闥婆（天樂神）、阿修羅（非天神）、伽留茶（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，乃至依附於城市的人的形色。有時示現聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的形色。有時示現下兜率宮（彌勒菩薩所居的兜率天內院）。

【English Translation】 English version:

Will attain the irreversible Anuttara-samyak-sambodhi (supreme perfect enlightenment). 「Shariputra! It is like a tree that can grant all desires. If there are beings who wish to obtain various treasures and come to its side, the tree will fulfill all their desires, whether it be food, clothing, or ornaments. If these beings need various treasures, such as gold, silver, beryl (a gemstone), crystal, red pearls, agate, or tridacna (a type of clam), as long as these beings have a need, various treasures will arise. This tree that fulfills all the desires of beings, even if it is cut, broken, or chopped, one cannot see where it has been cut, broken, or damaged. Instead, it grows even more, producing all kinds of treasures. Shariputra! Just like this, Bodhisattva-Mahasattvas (great Bodhisattvas) who dwell in the ten bhumis (ten stages of Bodhisattva practice), sometimes manifest the Dana Paramita (perfection of giving), sometimes manifest the Sila, Ksanti, Virya, Dhyana, and Prajna Paramitas (perfections of morality, patience, effort, meditation, and wisdom), with skillful means as the foremost. Sometimes they manifest birth in the Four Heavenly Kings Heaven (first heaven of the desire realm), the Thirty-three Heavens (second heaven of the desire realm), the Yama Heaven (third heaven of the desire realm), the Tusita Heaven (fourth heaven of the desire realm), the Nirmanarati Heaven (fifth heaven of the desire realm), the Paranirmitavasavartin Heaven (sixth heaven of the desire realm), the heavens of the Maras (demon kings), and even the Brahma-kaya heavens (first dhyana heaven of the form realm), the Brahma-parisadya heavens (first dhyana heaven of the form realm), the Brahma-purohita heavens (first dhyana heaven of the form realm), the Maha-brahma heavens (first dhyana heaven of the form realm), the Abhasvara heavens (second dhyana heaven of the form realm), the Parittabha heavens (second dhyana heaven of the form realm), the Apramanabha heavens (second dhyana heaven of the form realm), the Subhakrtsna heavens (third dhyana heaven of the form realm), the Parittasubha heavens (third dhyana heaven of the form realm), the Apramanasubha heavens (third dhyana heaven of the form realm), the Subhakrtsna heavens (third dhyana heaven of the form realm), the Brhatphala heavens (fourth dhyana heaven of the form realm), the Asanjnasattva heavens (fourth dhyana heaven of the form realm), the Avrha heavens (fourth dhyana heaven of the form realm), the Atapa heavens (fourth dhyana heaven of the form realm), the Sudrsa heavens (fourth dhyana heaven of the form realm), the Sudarsana heavens (fourth dhyana heaven of the form realm), and even birth in the Akanistha Heaven (highest heaven of the form realm), manifesting themselves to teach the Dharma. Sometimes they manifest beings with and without thought, and even the Neither-perception-nor-non-perception Heaven (highest heaven of the formless realm). Sometimes they manifest in this Jambudvipa (the continent we inhabit) as a Chakravartin (ideal universal monarch), teaching the Dharma to beings. Sometimes they manifest as a quarter of the form of a Chakravartin, sometimes they manifest as the form of a powerful Chakravartin (a Chakravartin who rules by force). Sometimes they manifest as Kshatriyas (nobles), elders, ministers, royal officials, young boys, young girls, women, husbands, Sramanas (monastic practitioners), Brahmins (priests), Nirgranthas (Jains), ascetics, Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, and even the forms of those who live in cities. Sometimes they manifest as Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own). Sometimes they manifest in the lower Tusita Palace (the inner court of the Tusita Heaven where Maitreya Bodhisattva resides).

、或入母胎、或出生、或梵釋捧接、或行七步、或口出言：『我是世間尊勝，當窮生死。』或詣學堂、或入天祠、或處宮內、或在閻浮樹下、或身出家、或至道場、或降魔羅軍眾、或證無上菩提、或轉法輪、或為四眾八部說法、或現涅槃，或一全身、或如芥子，或熾正法、或現法滅。

「奢利弗！略說如諸眾生所信說法者，是諸菩薩摩訶薩自身示現，為成熟諸眾生故。如諸眾生信諸法本，是諸菩薩摩訶薩，為諸眾生說於法本，令彼諸眾生等得不退轉阿耨多羅三藐三菩提。奢利弗！譬如幻師、若幻師弟子，住四大道示種種幻，所謂象馬車步。奢利弗！于意云何？彼四分兵來處去處，十方諸世界中可得知不？」

答言：「不也。婆伽婆！不也。修伽多！彼幻來去不可得知，而彼幻非無因。」

佛言：「如是奢利弗！彼佛智若來若去，十方諸世界中亦不可知，如來、阿羅訶、三藐三佛陀以是智具足故，十方諸世界中諸眾生所有心行皆如實知，而彼智非無因，彼智最上當如是見。奢利弗！譬如有人被捉咽喉，則諸處根皆當被捉。如是奢利弗！若善家子善家女，以遍智心菩提心中入諸佛法，請諸眾生、攝諸眾生、持諸眾生。奢利弗！譬如有人壽命百歲，將一滴水來與如來、阿羅訶、三藐三佛陀，作如是言：『

【現代漢語翻譯】現代漢語譯本：或者進入母胎，或者出生，或者被梵天、帝釋天捧接，或者行走七步，或者口中說：『我是世間最尊貴的，應當窮盡生死。』或者去學堂，或者進入天祠，或者在宮殿內，或者在閻浮樹（Jambudvipa，指我們所居住的這個世界）下，或者自身出家，或者到達道場，或者降伏魔羅（Mara，佛教中的魔王）的軍隊，或者證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），或者轉法輪（Dharmachakra-pravartana，指佛陀開始宣講佛法），或者為四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）說法，或者示現涅槃（Nirvana，指佛陀的圓寂），或者全身舍利，或者如芥子般微小，或者使正法興盛，或者示現佛法滅亡。舍利弗（Sariputra，佛陀的十大弟子之一）！簡略地說，像那些眾生所信仰的說法者，都是諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）自身示現，爲了成熟諸眾生。像那些眾生所信仰的諸法根本，是諸菩薩摩訶薩，爲了諸眾生宣說諸法根本，使那些眾生等得到不退轉的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。舍利弗！譬如幻術師，或者幻術師的弟子，在四大道上示現種種幻象，所謂象、馬、車、步兵。舍利弗！你認為如何？那些四分兵的來處去處，在十方諸世界中可以得知嗎？回答說：『不能，婆伽婆（Bhagavan，佛陀的尊稱）！不能，修伽多（Sugata，佛陀的尊稱）！那些幻象的來去不可得知，但是那些幻象並非沒有原因。』佛說：『是的，舍利弗！佛的智慧的來去，在十方諸世界中也是不可知的，如來（Tathagata，佛陀的稱號）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺者）因為具備這種智慧，所以十方諸世界中所有眾生的心行都如實知曉，但是這種智慧並非沒有原因，這種智慧是最上的，應當這樣看待。舍利弗！譬如有人被抓住咽喉，那麼全身的根都會被抓住。是的，舍利弗！如果善男子善女人，以遍知的心、菩提心（Bodhi-citta，求證菩提的心）進入諸佛法，請諸眾生、攝受諸眾生、護持諸眾生。舍利弗！譬如有人壽命百歲，拿一滴水來給如來、阿羅訶、三藐三佛陀，這樣說：』

【English Translation】 English version: Or entering a mother's womb, or being born, or being received by Brahma and Indra, or walking seven steps, or speaking from the mouth: 'I am the most honored in the world, I shall exhaust birth and death.' Or going to a school, or entering a heavenly shrine, or being in a palace, or under a Jambudvipa (the world we live in) tree, or leaving home, or reaching the Bodhi tree, or subduing the army of Mara (the demon king in Buddhism), or attaining Anuttara-samyak-sambodhi (supreme enlightenment), or turning the Dharma wheel (Dharmachakra-pravartana, referring to the Buddha's first sermon), or preaching to the four assemblies (monks, nuns, laymen, laywomen) and eight groups (Devas, Nagas, etc.), or manifesting Nirvana (the Buddha's passing away), or a whole body relic, or as small as a mustard seed, or making the Dharma flourish, or manifesting the extinction of the Dharma. Sariputra (one of the Buddha's ten great disciples)! Briefly speaking, those who preach the Dharma that beings believe in are all manifestations of the Bodhisattva-mahasattvas (great Bodhisattvas), for the sake of maturing all beings. Like those beings who believe in the root of all dharmas, these are the Bodhisattva-mahasattvas, who preach the root of all dharmas for the sake of all beings, so that those beings may attain non-retrogression in Anuttara-samyak-sambodhi (supreme enlightenment). Sariputra! It is like a magician, or a disciple of a magician, who shows various illusions on the four great roads, such as elephants, horses, chariots, and infantry. Sariputra! What do you think? Can the origin and destination of those four divisions of troops be known in the ten directions of the world? He replied: 'No, Bhagavan (the Buddha's honorific title)! No, Sugata (the Buddha's honorific title)! The coming and going of those illusions cannot be known, but those illusions are not without cause.' The Buddha said: 'So it is, Sariputra! The coming and going of the Buddha's wisdom is also unknowable in the ten directions of the world. The Tathagata (the Buddha's title), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one), because they possess this wisdom, know all the mental activities of all beings in the ten directions of the world as they truly are, but this wisdom is not without cause. This wisdom is supreme and should be seen as such. Sariputra! It is like a person whose throat is seized, then all the roots of the body are seized. So it is, Sariputra! If a good son or good daughter, with a mind of omniscience and Bodhi-citta (the mind of enlightenment), enters the Buddhadharma, invites all beings, gathers all beings, and upholds all beings. Sariputra! It is like a person who lives for a hundred years, and brings a drop of water to the Tathagata, Arhat, Samyak-sambuddha, and says: '

世尊！我寄此一滴水，愿為持之，莫雜余水。』如來取已擲恒伽大河中，擲已彼一滴水向于大海。時彼壽百歲人，過歲還來作如是言：『世尊！與我前所寄一滴之水，不令雜余水者。』奢利弗！如來、阿羅訶、三藐三佛陀，有如是智，謂不思智、無比智、出三界智，如來、阿羅訶、三藐三佛陀具是智已，從大海出彼前所寄一滴之水不雜余水，還與彼人。如是奢利弗！如來、阿羅訶、三藐三佛陀，非一佛剎中說法，亦非二三四五，乃至非千佛剎中說法，種種善巧方便教化眾生。何以故？如來、阿羅訶、三藐三佛陀，不可量阿僧祇不可稱不可說無量千佛剎中說法，種種善巧方便教化眾生。

「奢利弗！譬如春后夏月正熾熱時，有一丈夫乃與大眾欲過曠野，彼於行時遠見焰動，彼人慰喻彼大眾言：『汝等但來，有水可飲。』爾時彼人令彼大眾望水不絕，速出曠野便得蘇息，不損不傷安隱無畏至自境界。如是奢利弗！如來、阿羅訶、三藐三佛陀，令諸聲聞欲入阿羅漢果為其說法，如阿羅漢所作相應精勤用力，彼既作已便獲其利。奢利弗！若信是法，彼即信無塵法；若信無塵法，彼即信如來、阿羅訶、三藐三佛陀；若信如來、阿羅訶、三藐三佛陀，彼即于無塵法解脫；若於無塵法解脫，彼即解脫生老病死憂悲苦惱。奢利弗

【現代漢語翻譯】現代漢語譯本：『世尊！我寄放這一滴水，希望您能為我保管，不要讓它混入其他的水中。』如來接過這滴水，把它投入恒伽（Ganga）大河中，投入后，這滴水就流向了大海。當時，那位百歲老人，過了一年又來，這樣說道：『世尊！請把之前我寄放的那一滴水還給我，不要讓它混入其他的水中。』舍利弗（Sariputra）！如來、阿羅訶（Arahan）、三藐三佛陀（Samyaksambuddha），具有這樣的智慧，即不可思議的智慧、無與倫比的智慧、超越三界的智慧。如來、阿羅訶、三藐三佛陀具備這些智慧后，能從大海中取出之前寄放的那一滴水，不與其他水相混，並歸還給那個人。舍利弗！如來、阿羅訶、三藐三佛陀，不僅僅在一個佛剎（Buddha-ksetra）中說法，也不是在兩三個、四五個，甚至不是在千個佛剎中說法，而是用各種巧妙的方法教化眾生。為什麼呢？因為如來、阿羅訶、三藐三佛陀，在不可計量、不可思議、不可稱說、無量千個佛剎中說法，用各種巧妙的方法教化眾生。『舍利弗！譬如春末夏初，天氣正熱的時候，有一個人帶領大眾想要穿越曠野。他們在行走時，遠遠看到熱氣升騰，那個人就安慰大家說：『你們跟我來，有水可以喝。』當時，那個人讓大家一直盼望著有水，很快就走出了曠野，得以休息，沒有受到任何損傷，安穩無畏地到達了自己的領地。舍利弗！如來、阿羅訶、三藐三佛陀，讓那些想要證得阿羅漢果的聲聞（Sravaka）為他們說法，就像阿羅漢所應做的那樣，精勤努力，他們一旦這樣做，就能獲得利益。舍利弗！如果相信這個法，他們就相信無塵法；如果相信無塵法，他們就相信如來、阿羅訶、三藐三佛陀；如果相信如來、阿羅訶、三藐三佛陀，他們就能從無塵法中解脫；如果從無塵法中解脫，他們就能解脫生老病死、憂愁悲傷、痛苦煩惱。舍利弗！』

【English Translation】 English version: 'World Honored One! I entrust this one drop of water to you, wishing you to keep it for me, and not let it mix with other water.' The Tathagata took the drop and threw it into the great river Ganga (Ganges), and after throwing it, that drop of water flowed into the sea. At that time, the hundred-year-old man, after a year, came again and said: 'World Honored One! Please return to me the one drop of water that I entrusted to you before, and do not let it mix with other water.' Sariputra! The Tathagata, Arahan, Samyaksambuddha, has such wisdom, namely, inconceivable wisdom, incomparable wisdom, and wisdom that transcends the three realms. The Tathagata, Arahan, Samyaksambuddha, having these wisdoms, can take out the one drop of water that was previously entrusted from the sea, without mixing it with other water, and return it to that person. Sariputra! The Tathagata, Arahan, Samyaksambuddha, does not only preach in one Buddha-ksetra (Buddha-field), nor in two, three, four, or five, or even in a thousand Buddha-ksetras, but uses various skillful means to teach sentient beings. Why is that? Because the Tathagata, Arahan, Samyaksambuddha, preaches in immeasurable, inconceivable, inexpressible, and countless thousands of Buddha-ksetras, using various skillful means to teach sentient beings. 'Sariputra! For example, in the late spring and early summer, when the weather is very hot, there is a man who leads a crowd wanting to cross a wilderness. As they are walking, they see heat rising in the distance, and that man comforts the crowd, saying: 'Come with me, there is water to drink.' At that time, that man made everyone keep hoping for water, and they quickly came out of the wilderness, were able to rest, and were not harmed in any way, safely and fearlessly reaching their own territory. Sariputra! The Tathagata, Arahan, Samyaksambuddha, teaches the Sravakas (hearers) who wish to attain the fruit of Arhat, speaking the Dharma for them, just as an Arhat should do, diligently exerting effort, and once they do so, they can obtain the benefit. Sariputra! If they believe in this Dharma, they believe in the undefiled Dharma; if they believe in the undefiled Dharma, they believe in the Tathagata, Arahan, Samyaksambuddha; if they believe in the Tathagata, Arahan, Samyaksambuddha, they can be liberated from the undefiled Dharma; if they are liberated from the undefiled Dharma, they can be liberated from birth, old age, sickness, death, sorrow, grief, and suffering. Sariputra!'

！譬如漏盡阿羅漢，在阿蘭拏山遠險之處誦時，彼處有響，彼時更有異人聞已，即得阿羅漢果。奢利弗！于意云何？彼人是誰調伏？」

答言：「世尊！是阿羅漢。」

佛言：「奢利弗！于意云何？彼漏盡阿羅漢，豈作如是念言：『我若誦時，當有眾生得調伏耶？』」

答言：「不也。婆伽婆！不也。修伽多！」

佛言：「奢利弗！于意云何？彼響從內、從外、從內外出？莫作是見。若諸眾生所出音辭當如是信，若有是說彼亦隨我。奢利弗！譬如丈夫婦女于睡夢中，乃見如來與聲聞眾圍繞說法。奢利弗！于意云何，如來聲聞其實來不？」

答言：「不也。婆伽婆！不也。修伽多！」

佛言：「如是奢利弗！若人現見我聲聞眾圍繞說法，當信如夢，彼即現前見我及以法僧。奢利弗！譬如大海非無有寶而不取寶。何以故？彼于先世不曾作取寶業，是故彼摩尼寶黑不識不取。若人曾作摩尼寶業，彼即得入寶洲，入寶洲已取摩尼寶。如是奢利弗！非無法界，而不覺阿耨多羅三藐三菩提。奢利弗！但彼先世于佛境界，不作善根亦不發起，是故今入聲聞，彼等不行如來行處，亦無如來功德，不具如來力、無畏等及無礙智；如來、阿羅訶、三藐三佛陀，則具如來力、無畏等及無礙智。奢利弗！

【現代漢語翻譯】現代漢語譯本：佛陀舉例說，就像一位斷盡煩惱的阿羅漢（A luo han，已證得解脫的聖人），在偏遠險峻的山中誦經時，那裡會產生迴響。這時，如果有其他人聽到，立即就能證得阿羅漢果位。舍利弗（She li fu，佛陀的十大弟子之一）啊，你認為，這個人是被誰調伏的呢？舍利弗回答說：『世尊（Shi zun，對佛陀的尊稱），是被那位阿羅漢調伏的。』佛陀說：『舍利弗，你認為，那位斷盡煩惱的阿羅漢，難道會這樣想：『我誦經時，應當會有眾生因此而得到調伏嗎？』舍利弗回答說：『不會的，世尊！不會的，修伽多（Xiu jia duo，佛陀的另一尊稱，意為善逝）！』佛陀說：『舍利弗，你認為，那回響是從內部產生、從外部產生，還是從內外同時產生呢？不要有這樣的見解。如果眾生所發出的聲音言辭應當這樣相信，如果有人這樣說，他們也是隨順我的教導。舍利弗，譬如男子或女子在睡夢中，看見如來（Ru lai，佛陀的稱號之一）被聲聞（Sheng wen，佛陀的弟子）圍繞著說法。舍利弗，你認為，如來和聲聞真的來過嗎？』舍利弗回答說：『沒有，世尊！沒有，修伽多！』佛陀說：『就像這樣，舍利弗！如果有人親眼看見我被聲聞圍繞著說法，應當相信這如同夢境一般，他們實際上是現前見到了我和佛法僧三寶。舍利弗，譬如大海並非沒有寶藏，但有些人卻無法取得寶藏。為什麼呢？因為他們在前世沒有做過獲取寶藏的業，所以他們即使看到摩尼寶（Mo ni bao，一種珍貴的寶物）也認不出來，也無法取得。如果有人曾經做過獲取摩尼寶的業，他們就能進入寶洲，進入寶洲后就能取得摩尼寶。就像這樣，舍利弗！並非沒有法界，而不能覺悟阿耨多羅三藐三菩提（A nou duo luo san miao san pu ti，無上正等正覺）。舍利弗！只是因為他們在前世對於佛的境界，沒有種下善根，也沒有發起善心，所以他們現在進入聲聞乘，他們不行走如來的行處，也沒有如來的功德，不具備如來的力量、無畏等以及無礙的智慧；而如來、阿羅訶（A luo he，應供）、三藐三佛陀（San miao san fo tuo，正等覺者），則具備如來的力量、無畏等以及無礙的智慧。舍利弗！』

【English Translation】 English version: 'For example, a perfected Arhat (A luo han, a saint who has attained liberation), when reciting scriptures in a remote and dangerous mountain, there will be an echo. At that time, if another person hears it, they will immediately attain the fruit of Arhatship. Shariputra (She li fu, one of the Buddha's ten great disciples), what do you think? By whom was that person tamed?' Shariputra replied, 'World Honored One (Shi zun, a respectful title for the Buddha), it was by that Arhat.' The Buddha said, 'Shariputra, what do you think? Does that Arhat who has exhausted all defilements think, 『When I recite scriptures, there should be sentient beings who will be tamed by it?』 Shariputra replied, 'No, World Honored One! No, Sugata (Xiu jia duo, another title for the Buddha, meaning Well-Gone)!' The Buddha said, 'Shariputra, what do you think? Does that echo arise from within, from without, or from both within and without? Do not hold such views. If the sounds and words uttered by sentient beings should be believed in this way, if someone says this, they are also following my teachings. Shariputra, for example, a man or woman in a dream sees the Tathagata (Ru lai, one of the Buddha's titles) surrounded by the Sangha (Sheng wen, the Buddha's disciples) teaching the Dharma. Shariputra, what do you think, did the Tathagata and the Sangha actually come?' Shariputra replied, 'No, World Honored One! No, Sugata!' The Buddha said, 'Just like that, Shariputra! If someone sees me surrounded by the Sangha teaching the Dharma, they should believe it is like a dream. They are actually seeing me and the Triple Gem (Buddha, Dharma, and Sangha) present. Shariputra, for example, the ocean is not without treasures, but some people cannot obtain them. Why is that? Because in their past lives, they did not perform the karma of obtaining treasures, so even if they see a Mani jewel (Mo ni bao, a precious gem), they do not recognize it and cannot obtain it. If someone has performed the karma of obtaining Mani jewels, they can enter the treasure island, and after entering the treasure island, they can obtain the Mani jewel. Just like that, Shariputra! It is not that there is no Dharma realm, and one cannot awaken to Anuttara-samyak-sambodhi (A nou duo luo san miao san pu ti, unsurpassed perfect enlightenment). Shariputra! It is just that in their past lives, they did not plant good roots or generate good intentions towards the Buddha's realm, so they now enter the Sravaka vehicle. They do not walk in the Tathagata's path, nor do they have the Tathagata's merits, they do not possess the Tathagata's powers, fearlessness, and unobstructed wisdom; while the Tathagata, Arhat (A luo he, worthy of offerings), Samyak-sambuddha (San miao san fo tuo, perfectly enlightened one), possesses the Tathagata's powers, fearlessness, and unobstructed wisdom. Shariputra!'

譬如丈夫婦女執鏡自看面輪，見自面相便生喜躍。如是奢利弗！無聞凡夫不知影喻法本故，馳走流轉而生愛樂。是故奢利弗！菩薩摩訶薩應著如是鎧甲，我今為諸眾生說法，令于流轉當知當斷。奢利弗！菩薩摩訶薩當信諸法空虛不牢，如是當行。

「奢利弗！譬如如來、阿羅訶、三藐三佛陀有所作化，彼化生時無所生、滅時無所滅，于佛境界若問若答，此非二法，如來所化生時無所生、滅時無所滅。如是奢利弗！得無生法忍菩薩摩訶薩覺諸法無生，覺已不得一法，若生時生無處法生、若滅時滅亦無有為無為。何以故？菩薩摩訶薩覺諸法無二故。奢利弗！譬如沫搏無有牢固，彼無牢固當隨順知。如是奢利弗！諸法無牢固，諸法是空，當隨順知，諸法如海，本性無有二相。奢利弗！譬如水泡從因緣生，以一一因不能得生。如是奢利弗！凡有眾生因不正念欲取于生，彼皆虛無空不牢固，彼諸眾生於實際中不如實知，不見不入不覺。我為彼等眾生，昔著如是鎧甲，云何令彼諸眾生等當見實際？我應為說流轉輪迴。

「奢利弗！譬如鳥行虛空無法障礙。如是奢利弗，菩薩乘善家子善家女等，于諸法無礙際、無塵際、無二際，信于遍智，我說是菩薩乘善家子善家女等，決定阿耨多羅三藐三菩提。奢利弗！譬如神通比丘

【現代漢語翻譯】現代漢語譯本：例如，丈夫或婦女拿著鏡子看自己的面容，看到自己的面相就會感到高興。舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）啊！那些沒有聽聞佛法的凡夫，因為不瞭解影像只是比喻，不明白法（dharma，宇宙的真理或法則）的本質，所以才會奔波流轉，產生愛戀和執著。因此，舍利弗啊！菩薩摩訶薩（bodhisattva mahāsattva，發大心願要救度一切眾生的修行者）應當穿上這樣的鎧甲，我今天為眾生說法，讓他們明白流轉的真相，知道應當斷除流轉的根源。舍利弗啊！菩薩摩訶薩應當相信一切法都是空虛不實的，應當這樣修行。

舍利弗啊！例如，如來（Tathāgata，佛的稱號之一）、阿羅訶（Arhat，已斷除煩惱，達到涅槃的聖者）、三藐三佛陀（Samyaksaṃbuddha，完全覺悟的佛陀）所創造的化身，這些化身在產生時並沒有真正的產生，在消滅時也沒有真正的消滅。在佛的境界中，無論問什麼或回答什麼，都不是二元對立的。如來所創造的化身，產生時沒有真正的產生，消滅時也沒有真正的消滅。舍利弗啊！證得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟）的菩薩摩訶薩，覺悟到一切法都是無生的。覺悟之後，他不會執著于任何一個法，如果說有生，那也是無處可生的生；如果說有滅，那也是無為法（asaṃskṛta dharma，不依賴因緣而存在的法）和有為法（saṃskṛta dharma，依賴因緣而存在的法）的滅。為什麼呢？因為菩薩摩訶薩覺悟到一切法都是不二的。舍利弗啊！例如水泡一樣，沒有牢固的實體，應當隨順地知道它沒有牢固的本質。舍利弗啊！一切法都沒有牢固的實體，一切法都是空性的，應當隨順地知道。一切法就像大海一樣，其本性沒有二元對立的相。舍利弗啊！例如水泡從因緣而生，但不能說是由單一的因產生的。舍利弗啊！凡是有眾生因為不正念而想要執取于生，他們所執取的都是虛無空洞不牢固的。這些眾生對於實際（bhūta-koṭi，真如實相）不能如實地瞭解，不能見到，不能進入，不能覺悟。我爲了這些眾生，過去穿上這樣的鎧甲，要如何才能讓這些眾生見到實際呢？我應當為他們宣說流轉輪迴的道理。

舍利弗啊！例如鳥在虛空中飛行，沒有任何障礙。舍利弗啊，菩薩乘（bodhisattva-yāna，菩薩的修行之道）的善男子、善女人等，對於諸法無礙的境界、無塵垢的境界、無二元對立的境界，都深信遍智（sarvajñā，佛陀的智慧），我稱這些菩薩乘的善男子、善女人等，必定能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的覺悟）。舍利弗啊！例如有神通的比丘（bhikṣu，佛教出家男眾）

【English Translation】 English version: For example, when a husband or wife holds a mirror and looks at their own face, they feel joy upon seeing their own features. Similarly, Śāriputra! Unlearned ordinary people, not knowing that the image is just a metaphor and not understanding the true nature of the dharma (the universal truth or law), run around in the cycle of existence, giving rise to attachment and craving. Therefore, Śāriputra! A Bodhisattva Mahāsattva (a great being who aspires to achieve enlightenment for the benefit of all beings) should put on such armor, that I now teach the dharma to all beings, so that they may understand the truth of the cycle of existence and know that they should cut off the root of this cycle. Śāriputra! A Bodhisattva Mahāsattva should believe that all dharmas are empty and unreal, and should practice accordingly.

Śāriputra! For example, the manifestations created by a Tathāgata (one of the titles of the Buddha), an Arhat (a perfected being who has attained Nirvana), or a Samyaksaṃbuddha (a fully enlightened Buddha), these manifestations have no real birth when they appear, and no real cessation when they disappear. In the realm of the Buddha, whether there is a question or an answer, it is not a duality. The manifestations created by the Tathāgata have no real birth when they appear, and no real cessation when they disappear. Śāriputra! A Bodhisattva Mahāsattva who has attained the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti, the realization of the truth that all dharmas are neither born nor destroyed) realizes that all dharmas are unborn. Having realized this, they do not cling to any dharma. If there is said to be birth, it is a birth that has no place to be born; if there is said to be cessation, it is the cessation of both unconditioned dharmas (asaṃskṛta dharma, dharmas that do not depend on conditions) and conditioned dharmas (saṃskṛta dharma, dharmas that depend on conditions). Why is this so? Because a Bodhisattva Mahāsattva realizes that all dharmas are non-dual. Śāriputra! For example, a bubble is not solid, and one should understand that it has no solid essence. Śāriputra! All dharmas have no solid essence, all dharmas are empty, and one should understand this accordingly. All dharmas are like the ocean, their nature has no duality. Śāriputra! For example, a water bubble arises from conditions, but it cannot be said to arise from a single condition. Śāriputra! All beings who, due to wrong thoughts, desire to cling to birth, what they cling to is empty, unreal, and not solid. These beings do not truly understand the reality (bhūta-koṭi, the true suchness), they cannot see it, cannot enter it, and cannot realize it. For the sake of these beings, I have worn such armor in the past, how can I enable these beings to see the reality? I should explain to them the truth of the cycle of existence.

Śāriputra! For example, a bird flies in the sky without any obstruction. Śāriputra, a good son or daughter of a good family who follows the Bodhisattva path (bodhisattva-yāna, the path of a Bodhisattva), has faith in the all-knowing wisdom (sarvajñā, the wisdom of the Buddha) regarding the realm of unobstructed dharmas, the realm of undefiled dharmas, and the realm of non-dual dharmas. I say that these good sons and daughters of good families who follow the Bodhisattva path will definitely attain Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment, the enlightenment of a Buddha). Śāriputra! For example, a monk with supernatural powers (bhikṣu, a Buddhist monk)

行虛空時，雖見其行不見步跡。如是奢利弗！見菩薩行，而不能說彼法及善根迴向處。何以故？奢利弗！我所覺法不可言說，彼法諸天、龍、夜叉、揵闥婆、阿修羅、伽留荼、緊那羅、摩睺羅伽、人非人等不能成就，唯除諸菩薩摩訶薩于諸世界最勝具足上智著大鎧甲。何以故？彼菩薩摩訶薩，諸天等世皆不能及。奢利弗！譬如手足能作諸事。如是奢利弗！於此法本當如是見。奢利弗！譬如有人能以一指示現五指。于意云何，彼難作不？」

奢利弗言：「甚難。婆伽婆！甚難。修伽多！」佛言：「奢利弗！我此說難，如虛空等法界，虛空等法覺已，為他解說此難於彼，我說希有。何以故？奢利弗！彼菩薩摩訶薩，虛空等法覺已，不作戲論而能增長。如是奢利弗！所有善根菩薩摩訶薩，當覺阿耨多羅三藐三菩提，彼諸善根皆是虛無空不牢固，阿耨多羅三藐三菩提示現已，彼諸善根乃不欺誑，覺阿耨多羅三藐三菩提。是故奢利弗！菩薩摩訶薩應著如是鎧甲，我信諸法是不牢固，若不入此忍者，不能成就八人法、須陀洹法、斯陀含法、阿那含法、阿羅漢法，何況覺阿耨多羅三藐三菩提，唯除諸菩薩摩訶薩于諸三界最勝具足上智。奢利弗！是故菩薩摩訶薩應近善友承事供養。何者善友？所謂示教行六波羅蜜。若以余教，彼

【現代漢語翻譯】現代漢語譯本：當菩薩在虛空中行走時，雖然能看到他的行動，卻看不到他留下的足跡。舍利弗（Śāriputra）啊！觀察菩薩的修行，卻無法說出他們所修的法以及善根迴向之處。為什麼呢？舍利弗！我所覺悟的法是不可言說的，這種法諸天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）、人非人等都無法成就，只有那些在各個世界中最殊勝、具足上等智慧、身披大鎧甲的菩薩摩訶薩才能做到。為什麼呢？因為這些菩薩摩訶薩，諸天等世間眾生都無法企及。舍利弗！譬如手足能夠完成各種事情。舍利弗！對於佛法，應當這樣看待。舍利弗！譬如有人能用一根手指展示五根手指。你認為，這難做到嗎？舍利弗回答說：『非常難。世尊（Bhagavān）！非常難。善逝（Sugata）！』佛說：『舍利弗！我說這很難，就像虛空等法界一樣，覺悟了虛空等法之後，再為他人解釋，這對於他們來說是很難的，我說這是稀有的。為什麼呢？舍利弗！那些菩薩摩訶薩，覺悟了虛空等法之後，不作戲論卻能增長智慧。舍利弗！所有菩薩摩訶薩的善根，當他們覺悟阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）時，這些善根都是虛無空洞不牢固的。當阿耨多羅三藐三菩提顯現時，這些善根才不會欺騙人，才能覺悟阿耨多羅三藐三菩提。因此，舍利弗！菩薩摩訶薩應當穿上這樣的鎧甲，我確信一切法都是不牢固的。如果不能進入這種忍耐，就不能成就八人法、須陀洹（Srotaāpanna）法、斯陀含（Sakṛdāgāmin）法、阿那含（Anāgāmin）法、阿羅漢（Arhat）法，更何況是覺悟阿耨多羅三藐三菩提，只有那些在三界中最殊勝、具足上等智慧的菩薩摩訶薩才能做到。舍利弗！因此，菩薩摩訶薩應當親近善友，承事供養。什麼是善友呢？就是那些教導修行六波羅蜜（ṣaṭ pāramitā）的人。如果用其他的教導，他們...』

【English Translation】 English version: When a Bodhisattva walks in the void, though his actions are seen, no footprints are visible. Thus, Śāriputra! Observing the practice of a Bodhisattva, one cannot describe their Dharma or the destination of their roots of merit. Why is that? Śāriputra! The Dharma I have awakened to is inexpressible; this Dharma cannot be achieved by Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, humans, or non-humans, except for the Bodhisattva-Mahāsattvas who are the most excellent in all worlds, possess supreme wisdom, and wear great armor. Why is that? Because these Bodhisattva-Mahāsattvas are beyond the reach of all beings in the world, including the Devas. Śāriputra! For example, hands and feet can perform various tasks. Thus, Śāriputra! One should view the Dharma in this way. Śāriputra! For example, if someone can show five fingers with one finger, what do you think, is that difficult to do? Śāriputra replied: 'It is very difficult, Bhagavan! Very difficult, Sugata!' The Buddha said: 'Śāriputra! I say this is difficult, like the Dharma realm of the void; having awakened to the Dharma of the void, to explain it to others is difficult for them, I say this is rare. Why is that? Śāriputra! Those Bodhisattva-Mahāsattvas, having awakened to the Dharma of the void, can grow without engaging in idle talk. Thus, Śāriputra! All the roots of merit of the Bodhisattva-Mahāsattvas, when they awaken to Anuttarā-samyak-saṃbodhi, these roots of merit are all empty, void, and not firm. When Anuttarā-samyak-saṃbodhi is manifested, these roots of merit will not deceive, and one can awaken to Anuttarā-samyak-saṃbodhi. Therefore, Śāriputra! Bodhisattva-Mahāsattvas should wear such armor, I believe that all Dharmas are not firm. If one cannot enter this forbearance, one cannot achieve the Dharma of the eight persons, the Dharma of Srotaāpanna, the Dharma of Sakṛdāgāmin, the Dharma of Anāgāmin, the Dharma of Arhat, let alone awaken to Anuttarā-samyak-saṃbodhi, only those Bodhisattva-Mahāsattvas who are the most excellent in the three realms and possess supreme wisdom can do so. Śāriputra! Therefore, Bodhisattva-Mahāsattvas should be close to good friends, serve and make offerings. Who are good friends? Those who teach the practice of the six pāramitās. If they use other teachings, they...'

非善友。若菩薩摩訶薩，如是言、如是教，如是應學諸波羅蜜，如是應學諸菩薩法，當知彼名菩薩摩訶薩真實善友。奢利弗！譬如以一滴穌擲大海中，于意云何？此為多不？」

奢利弗言：「不也。婆伽婆！不也。修伽多！于彼水中還是一滴。」

佛言：「如是如是。奢利弗！諸聲聞獨覺戒、定、智、解脫、解脫知見少攝，不能為諸眾生而作利益。奢利弗！譬如以一滴油擲華池中，彼則遍滿不知其油滴法。如是奢利弗！諸菩薩摩訶薩戒、定、智、解脫、解脫知見，乃至諸有善根，為諸眾生當得受用，乃至究竟涅槃。奢利弗！譬如有一丈夫于大海中，破百分毛取一滴水。于意云何？彼一滴水比于大海水聚，何者為多？」

奢利弗言：「世尊！假使取百逾阇那，猶當是少，何況彼人破百分毛取一滴水。」

佛言：「奢利弗！如是諸聲聞獨覺智如一滴水，諸菩薩摩訶薩知見如大海水聚。諸菩薩摩訶薩具足是知見故，能成熟諸眾生，乃至將到無餘涅槃界。」

佛說此贊諸菩薩摩訶薩功德法本時，無量阿僧祇無邊諸眾生等發阿耨多羅三藐三菩提心，無量阿僧祇無邊諸菩薩摩訶薩善根熾然增長勸行成就，無量阿僧祇無邊天人等世遠塵離垢，于諸法中得法眼凈。

佛說此經時，尊者奢利弗，及

【現代漢語翻譯】現代漢語譯本：如果一位菩薩摩訶薩（偉大的菩薩），這樣說、這樣教導，這樣引導學習諸波羅蜜（到達彼岸的方法），這樣引導學習諸菩薩法（菩薩的修行方法），應當知道他就是菩薩摩訶薩的真實善友。舍利弗（佛陀的弟子）！譬如將一滴酥油投入大海中，你認為如何？這滴酥油多嗎？舍利弗回答說：『不，世尊（佛陀的尊稱）！不，修伽多（佛陀的尊稱）！它在那海水中仍然只是一滴。』佛說：『是的，是的。舍利弗！諸聲聞（佛陀的弟子）和獨覺（獨自覺悟者）的戒、定、智、解脫、解脫知見（五種修行成就）所包含的很少，不能為眾生帶來利益。舍利弗！譬如將一滴油投入蓮花池中，它會遍佈整個池塘，無法辨認出油滴的形狀。同樣，舍利弗！諸菩薩摩訶薩的戒、定、智、解脫、解脫知見，乃至一切善根，都是爲了讓眾生能夠受用，直到最終達到涅槃（解脫）。舍利弗！譬如有一個人從大海中，將一根頭髮分成一百份，然後取其中一份所能沾起的一滴水。你認為如何？這一滴水與大海的水相比，哪個更多？』舍利弗回答說：『世尊！即使取一百逾阇那（古印度長度單位，約七公里）的水，仍然是少的，更何況那人只是從一根頭髮的百分之一中取一滴水。』佛說：『舍利弗！諸聲聞和獨覺的智慧就像一滴水，而諸菩薩摩訶薩的知見就像大海的水。諸菩薩摩訶薩因為具備這樣的知見，所以能夠成熟眾生，乃至引導他們到達無餘涅槃界（完全解脫的境界）。』佛陀在宣說這些讚歎菩薩摩訶薩功德的法本時，無量阿僧祇（極大的數字）無邊的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），無量阿僧祇無邊的菩薩摩訶薩的善根熾盛增長，勸進行持成就，無量阿僧祇無邊的天人等遠離塵垢，在諸法中獲得法眼凈（對佛法的清凈理解）。佛陀宣說此經時，尊者舍利弗，以及

【English Translation】 English version: If a Bodhisattva Mahasattva (a great Bodhisattva) speaks thus, teaches thus, and guides the learning of the Paramitas (perfections to reach the other shore), and guides the learning of the Bodhisattva Dharmas (practices of a Bodhisattva), know that he is a true good friend of the Bodhisattva Mahasattva. Shariputra (a disciple of the Buddha)! For example, if a drop of ghee is thrown into the ocean, what do you think? Is this drop of ghee much? Shariputra replied: 'No, Bhagavan (an honorific title for the Buddha)! No, Sugata (an honorific title for the Buddha)! It is still just one drop in that water.' The Buddha said: 'Yes, yes. Shariputra! The precepts, concentration, wisdom, liberation, and knowledge of liberation (five achievements of practice) of the Shravakas (disciples of the Buddha) and Pratyekabuddhas (solitary awakeners) are small and cannot benefit sentient beings. Shariputra! For example, if a drop of oil is thrown into a lotus pond, it will spread throughout the pond, and the shape of the oil drop cannot be recognized. Similarly, Shariputra! The precepts, concentration, wisdom, liberation, and knowledge of liberation of the Bodhisattva Mahasattvas, and even all their good roots, are for the benefit of sentient beings, until they ultimately reach Nirvana (liberation). Shariputra! For example, if a man takes a hair, divides it into a hundred parts, and then takes a drop of water that can be held by one of those parts from the ocean. What do you think? Which is more, this drop of water or the water of the ocean?' Shariputra replied: 'World Honored One! Even if one were to take a hundred yojanas (an ancient Indian unit of length, about seven kilometers) of water, it would still be little, let alone a drop of water taken from one hundredth of a hair.' The Buddha said: 'Shariputra! The wisdom of the Shravakas and Pratyekabuddhas is like a drop of water, while the knowledge of the Bodhisattva Mahasattvas is like the water of the ocean. Because the Bodhisattva Mahasattvas possess such knowledge, they are able to mature sentient beings, and even guide them to the realm of Nirvana without remainder (the state of complete liberation).' When the Buddha was speaking these Dharma teachings praising the merits of the Bodhisattva Mahasattvas, immeasurable Asankhyas (extremely large numbers) of sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), immeasurable Asankhyas of Bodhisattva Mahasattvas' good roots grew vigorously, encouraging practice and achievement, and immeasurable Asankhyas of Devas (gods) and humans were freed from defilements, and obtained the pure Dharma eye (a clear understanding of the Dharma) in all Dharmas. When the Buddha was speaking this sutra, the Venerable Shariputra, and

余諸比丘、比丘尼、優波塞、迦優波斯迦，天、人、楗闥婆、阿修羅等，聞佛所說，皆大歡喜。

譬喻王經卷下

【現代漢語翻譯】現代漢語譯本：其餘的比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優波塞（在家男居士）、優波斯迦（在家女居士），以及天眾、人眾、楗闥婆（天界樂神）、阿修羅（非天神）等，聽聞佛陀所說，都非常歡喜。《譬喻王經》卷下

【English Translation】 English version: The rest of the Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), as well as Devas (gods), humans, Gandharvas (celestial musicians), Asuras (demigods), and others, having heard what the Buddha said, were all greatly delighted. The Sutra of the King of Parables, Volume 2