T14n0460_佛說文殊師利凈律經
大正藏第 14 冊 No. 0460 佛說文殊師利凈律經
No. 460
佛說文殊師利凈律經
西晉月氏國三藏竺法護譯
真諦義品第一
聞如是：
一時，佛游羅閱祇耆阇崛山中，與大比丘眾俱，比丘千二百五十，菩薩三萬二千。彼時，世尊與無央數百千之眾眷屬圍繞而為說經。
時有天子，名曰寂順律音，在於會坐，即從坐起，更整衣服，長跪叉手，白世尊曰：「文殊師利今為所在？一切諸會四部之眾，天、龍、鬼神，釋梵四王，皆共渴仰，欲睹正士咨講妙辭聽受經義。」
佛言：「東方去此萬佛國土，世界名寶氏，佛號寶英如來、無所著、等正覺，今現在演說道教，文殊在彼，為諸菩薩大士之倫宣示不及。」
天子白佛：「惟愿大聖，加哀垂威，令文殊師利自屈到斯。所以者何？文殊師利所說經法，開發結礙，靡不㸌然，逾過聲聞、緣覺之上。文殊師利設說大法，一切眾魔皆為降伏，諸邪迷惑無得人便，諸外異道莫不歸命；其貢高者不懷自大，未發意者皆發道心，已發道心立不退轉，所當受者無不稽顙，所當執御靡不攬持，如來、至真皆亦勸讚：『因此聖教乃令正法長得久存。自舍如來，未有他尊智慧辯才，頒宣典誥如文殊者也。』」
【現代漢語翻譯】 現代漢語譯本 《佛說文殊師利凈律經》
西晉月氏國三藏竺法護譯
真諦義品第一
我是這樣聽說的：
一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與眾多比丘在一起，比丘有一千二百五十人，菩薩有三萬二千人。當時，世尊被無數百千的眷屬圍繞著，為他們宣說佛經。
這時，有一位天子，名叫寂順律音，在法會中，從座位上站起來，整理好衣服，長跪合掌，對世尊說：「文殊師利（Mañjuśrī）菩薩現在在哪裡？所有法會中的四部大眾，天、龍、鬼神，釋（Śakra，帝釋天）、梵（Brahmā，大梵天）四王，都共同渴望仰慕，想親眼見到這位正士宣講精妙的言辭，聽受佛經的義理。」
佛陀說：「從這裡向東方經過萬佛國土，有一個世界名叫寶氏，那裡的佛號為寶英如來（Ratnaśrī-tathāgata）、無所著（Arhat，阿羅漢）、等正覺（Samyaksaṃbuddha，正等覺），現在正在演說教法，文殊師利菩薩在那裡，為諸位菩薩大士宣講他們所不能及的教義。」
天子對佛陀說：「惟愿大聖，慈悲降臨，施展威德，讓文殊師利菩薩親自來到這裡。這是為什麼呢？文殊師利菩薩所說的經法，能夠開發解開眾生的煩惱障礙，沒有不豁然開朗的，超過了聲聞（Śrāvaka，阿羅漢）、緣覺（Pratyekabuddha，辟支佛）的境界。文殊師利菩薩如果宣說大法，一切眾魔都會被降伏，各種邪惡迷惑都無法得逞，各種外道異端沒有不歸順的；那些貢高我慢的人不再懷有自大之心，尚未發起菩提心的人都發起道心，已經發起道心的人能夠安住于不退轉的境界，所有應當接受教化的人沒有不叩頭禮拜的，所有應當執持奉行的人沒有不接受領悟的，如來、至真（Tathāgata，如來）都勸請讚歎：『因為有了這樣的聖教，才能使正法長久住世。除了如來之外，沒有其他尊者具有像文殊師利菩薩那樣的智慧辯才，能夠頒佈宣揚經典教誨。』」
【English Translation】 English version The Sutra of Mañjuśrī's Pure Precepts Spoken by the Buddha
Translated by Dharma-rakṣa of the Yuezhi Kingdom of Western Jin
Chapter One: The Meaning of Truth
Thus have I heard:
At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with a large assembly of bhikṣus (monks), twelve hundred and fifty bhikṣus in all, and thirty-two thousand bodhisattvas. At that time, the World-Honored One was surrounded by countless hundreds of thousands of attendants, for whom he was expounding the scriptures.
Then, a deva (god) named Śāntānukulavāgghoṣa (Peaceful Harmonious Voice), present in the assembly, rose from his seat, adjusted his robes, knelt with palms joined, and said to the World-Honored One: 'Where is Mañjuśrī (Manjushri) now? All the four assemblies, devas, nāgas (dragons), yakṣas (demons), Śakra (Indra), Brahmā (Brahma), and the Four Heavenly Kings, are all eagerly looking forward to seeing this righteous one expounding wonderful words and hearing the meaning of the scriptures.'
The Buddha said: 'To the east of here, passing through ten thousand Buddha-lands, there is a world called Ratnadhātu (Jewel Realm), where the Buddha is named Ratnaśrī-tathāgata (Jewel Glory Thus-Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One). He is now expounding the Dharma. Mañjuśrī is there, proclaiming teachings that are beyond the reach of the bodhisattvas and great beings.'
The deva said to the Buddha: 'May the Great Sage, with compassion and majesty, cause Mañjuśrī to come here of his own accord. Why is that? The scriptures spoken by Mañjuśrī can develop and remove obstacles, bringing about sudden enlightenment, surpassing the levels of śrāvakas (hearers) and pratyekabuddhas (solitary realizers). If Mañjuśrī were to expound the Great Dharma, all the demons would be subdued, and all evil delusions would have no opportunity to prevail. All heretics and non-Buddhists would submit. Those who are arrogant would no longer harbor pride, those who have not yet aroused the bodhicitta (mind of enlightenment) would arouse it, and those who have already aroused the bodhicitta would abide in non-retrogression. All who should receive instruction would bow their heads in reverence, and all who should uphold and practice would embrace and maintain it. The Tathāgatas (Thus-Come Ones), the Perfectly Enlightened Ones, all praise and commend: 'Because of such sacred teachings, the True Dharma will long endure. Apart from the Tathāgata, there is no other venerable one with such wisdom and eloquence as Mañjuśrī to promulgate and proclaim the teachings.'
於是，世尊見寂順律音天子之所啟白，為一切故則發大哀，演兩眉間毛相之光，其明普照照諸三千大千佛土，通達周徹一萬佛土，大光照耀寶氏世界。
時，彼佛土諸菩薩眾前問其佛：「是何感應先現此瑞？」寶英如來告諸菩薩：「西方去此過萬佛剎，有世界名忍，其佛號曰能仁如來、至真、等正覺，今現在講法演眉間光，照萬佛土普耀此剎。」菩薩問曰：「唯然世尊，何故放光？」佛言：「無央數億百千菩薩會彼佛土，釋梵持世及四部眾，皆共傾望文殊師利，欲得奉覲咨講經法，悉俱白佛，奮斯光明遙請文殊。」
寶英如來告文殊曰：「汝往彼土，能仁如來延企相待，眾會無不遲想，相見稽首思聞欲聽稟受。」文殊白佛：「吾亦尋知此光瑞應。」
於時，文殊與萬菩薩禮寶英佛，右繞三匝，猶如壯士屈申臂頃，于寶氏剎忽然不現，立於忍土在虛空中，不現其身，僉雨天花遍大眾會，花至於膝。時諸會者怪未曾有，皆白佛言：「此何先瑞而雨天花？」
佛告諸族姓子：「此文殊師利與萬菩薩應命俱來，在於虛空雨于眾花，以供養佛眾會。」僉曰：「愿見文殊及諸菩薩，若能親覲如是正士，甚為欣慶難值難遇。」說是未竟，文殊師利與萬菩薩，便即現身，稽首佛足，右繞七匝，各以威
【現代漢語翻譯】 現代漢語譯本：於是，世尊（釋迦牟尼佛）見到寂順律音天子的啟請，爲了所有眾生而生起大慈悲心，從兩眉之間的白毫相放出光明，這光明普遍照耀三千大千世界，通達周遍一萬個佛土，大光明照耀到寶氏世界（Ratnagarbha）。 當時，那個佛土的眾多菩薩向前請問他們的佛：『是什麼樣的感應先出現了這樣的祥瑞？』寶英如來（Ratnagarbha Tathagata）告訴各位菩薩：『從這裡向西方經過一萬個佛剎，有一個世界名叫忍土（Saha），那裡的佛名叫能仁如來（Sakyamuni Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），現在正在講法，放出眉間的光明，照耀一萬個佛土，普遍照耀到這個佛剎。』菩薩們問道：『世尊，為什麼（能仁如來）要放光呢？』佛說：『無數億百千的菩薩聚集在那個佛土，釋天（Sakra）、梵天（Brahma）、持世天（Lokapala）以及四部大眾，都共同傾心仰望文殊師利（Manjusri），想要奉見他，請教經法，全都稟告佛陀，（能仁如來）才奮發光明，遙遠地邀請文殊（Manjusri）。』 寶英如來（Ratnagarbha Tathagata）告訴文殊（Manjusri）說：『你前往那個忍土（Saha），能仁如來（Sakyamuni Tathagata）正翹首等待你，大眾集會沒有不盼望你的，（他們）想要見到你，頂禮你，思考並聽聞你所宣講的佛法，接受你的教誨。』文殊（Manjusri）稟告佛說：『我也已經知道這個光明祥瑞的應驗。』 當時，文殊（Manjusri）與一萬菩薩禮拜寶英佛（Ratnagarbha Buddha），向右繞行三圈，就像壯士屈伸手臂那樣迅速，在寶氏剎（Ratnagarbha）忽然消失不見，出現在忍土（Saha）的虛空中，沒有顯現他們的身體，只是紛紛降下天花，遍佈大眾集會，花朵堆積到膝蓋的高度。當時，參加集會的人們感到奇怪，從未見過這樣的景象，都稟告佛說：『這是什麼祥瑞，竟然降下天花？』 佛告訴各位善男子：『這是文殊師利（Manjusri）與一萬菩薩應邀前來，在虛空中降下這些花朵，用來供養佛和大眾集會。』大家說：『希望能夠見到文殊（Manjusri）以及各位菩薩，如果能夠親眼見到這樣的正士，真是非常欣喜，難以遇到這樣的機會。』話音未落，文殊師利（Manjusri）與一萬菩薩，便立即顯現出身形，頂禮佛足，向右繞行七圈，各自以威
【English Translation】 English version: Then, the World Honored One (Sakyamuni Buddha), seeing the request of the Deva Jishun Lvyin, generated great compassion for all beings, and emitted light from the white hair between his eyebrows. This light universally illuminated the three thousand great thousand worlds, penetrating and pervading ten thousand Buddha lands, and the great light shone upon the Ratnagarbha world. At that time, the many Bodhisattvas of that Buddha land stepped forward and asked their Buddha: 'What kind of response is this that first manifests such an auspicious sign?' The Ratnagarbha Tathagata told the Bodhisattvas: 'Going west from here, passing ten thousand Buddha lands, there is a world called Saha, and the Buddha there is called Sakyamuni Tathagata, Arhat, Samyaksambuddha. He is now expounding the Dharma, emitting light from between his eyebrows, illuminating ten thousand Buddha lands, and universally shining upon this Buddha land.' The Bodhisattvas asked: 'World Honored One, why does (Sakyamuni Tathagata) emit light?' The Buddha said: 'Countless hundreds of thousands of Bodhisattvas are gathered in that Buddha land, along with Sakra, Brahma, the Lokapalas, and the fourfold assembly, all of whom are eagerly looking forward to Manjusri, desiring to pay homage to him and inquire about the Dharma. They all reported to the Buddha, and (Sakyamuni Tathagata) then emitted this light, remotely inviting Manjusri.' The Ratnagarbha Tathagata told Manjusri: 'Go to that Saha world. Sakyamuni Tathagata is eagerly awaiting you, and the assembly is longing for you. (They) want to see you, prostrate to you, contemplate and hear the Dharma you expound, and receive your teachings.' Manjusri reported to the Buddha: 'I also already know the verification of this auspicious light.' At that time, Manjusri and ten thousand Bodhisattvas bowed to the Ratnagarbha Buddha, circumambulated him three times to the right, and as quickly as a strong man bends and stretches his arm, they suddenly disappeared from the Ratnagarbha land and appeared in the sky above the Saha world, without revealing their bodies, but raining down heavenly flowers, covering the assembly up to their knees. At that time, those attending the assembly were surprised, having never seen such a sight, and all reported to the Buddha: 'What is this auspicious sign that causes heavenly flowers to rain down?' The Buddha told the sons of good families: 'This is Manjusri and ten thousand Bodhisattvas coming in response to the invitation, raining down these flowers in the sky to offer to the Buddha and the assembly.' Everyone said: 'We wish to see Manjusri and the Bodhisattvas. If we could personally see such a righteous person, it would be a great joy, a rare and difficult opportunity.' Before these words were finished, Manjusri and ten thousand Bodhisattvas immediately revealed their forms, prostrated at the Buddha's feet, circumambulated him seven times to the right, each with their majestic
力神足變化，作大蓮華自處其上。
寂順律音天子白佛：「愿發聖教，令文殊師利敷演道化，眾會踦𨄅欲聞訓誨。」佛告天子：「自咨汝心，便可稽問。」
寂順律音則白文殊：「寶英佛土有何奇特超異之德，至使仁者游居樂彼？」
文殊告曰：「不興貪慾亦不滅之、不起瞋恚亦無所盡、不建愚癡亦無所除、不造塵勞亦無所壞。所以者何？無所生法亦無所盡。」
又問：「其佛說法，何所興為？何所滅除？」答曰：「其本凈者，以無起滅，不以生盡。所以者何？彼土眾生，了真諦義以為元首，不以緣合為第一也。」
又問：「何謂真諦元首？何謂緣合以為第一？」答曰：「于義無起亦無所壞，無有相處亦不無相，亦非一相亦不離相亦不顯相。彼無視者，亦不無視、亦不諦視，亦不有盡無能盡者，已無所盡不可盡者，是曰真諦義義者。天子！謂無心矣。無本心者，不教他人不於此際、不度彼岸、不在中流，是真諦義義者。天子！謂無文字乃為聖諦。所以者何？如佛言曰，一切音聲皆為虛偽。」
天子又問：「如來所說將無欺乎？」
文殊答曰：「如來所說無誠無欺。所以者何？如來於二，心無所住，而於有為無為之法無有言辭，由是之故無誠無欺。于天子意所趣云何？如來
【現代漢語翻譯】 現代漢語譯本：憑藉神通變化，化作一朵巨大的蓮花，自己端坐在蓮花之上。
寂順律音天子對佛說：『希望佛陀宣講聖教，讓文殊師利菩薩闡揚佛法教化，大眾聚集在此，都渴望聽聞您的教誨。』佛告訴天子：『你自己考慮清楚，就可以提問。』
寂順律音於是問文殊菩薩：『寶英佛土有什麼奇特超勝的功德，以至於讓您樂於居住在那裡？』
文殊菩薩回答說：『那裡不產生貪慾，也不滅除貪慾；不產生瞋恚，也沒有瞋恚可消除；不產生愚癡，也沒有愚癡可去除；不造作世俗的煩惱，也沒有煩惱可破壞。為什麼呢？因為沒有產生之法，也就沒有滅盡之法。』
又問：『那裡的佛說法，是興起什麼，又滅除什麼呢？』文殊菩薩回答說：『其本性清凈，因為沒有生起和滅除，不以生為開始，不以滅為結束。為什麼呢？因為那個世界的眾生，以瞭解真諦的意義為首要，不以因緣和合為第一。』
又問：『什麼叫做真諦為首要？什麼叫做因緣和合為第一？』文殊菩薩回答說：『對於真諦的意義，沒有生起，也沒有壞滅，沒有相狀，也不是沒有相狀，不是單一的相狀，也不脫離相狀，也不顯現相狀。那裡沒有能看見事物的人，也不是沒有能看見事物的人，也不是諦視，也沒有窮盡，沒有能窮盡事物的人，已經沒有可以窮盡的事物，也沒有不可窮盡的事物，這就叫做真諦的意義。天子！真諦的意義是指沒有分別心。沒有根本心的人，不教導他人到達此岸，不教導他人到達彼岸，也不停留在中流，這就是真諦的意義。天子！真諦的意義是指沒有文字才是真正的聖諦。為什麼呢？正如佛所說，一切音聲都是虛妄不實的。』
天子又問：『如來所說的話難道會有欺騙嗎？』
文殊菩薩回答說：『如來所說的話沒有真實也沒有欺騙。為什麼呢？如來對於二元對立，心中沒有執著，對於有為法和無為法，沒有言語上的執著，因此沒有真實也沒有欺騙。在天子您的想法中，您認為如來
【English Translation】 English version: By the power of supernatural abilities and transformation, he created a great lotus flower and sat upon it himself.
The Deva 'Silent Obedience to the Law' said to the Buddha: 'May the Blessed One expound the sacred teachings, so that Manjushri (Bodhisattva of wisdom) may elaborate on the path of Dharma and conversion. The assembly has gathered here, eager to hear your instructions.' The Buddha told the Deva: 'Consider it in your own mind, and then you may inquire.'
Then 'Silent Obedience to the Law' asked Manjushri: 'What are the unique and extraordinary virtues of the Land of Treasure and Glory (寶英佛土), that cause you to dwell and delight in that place?'
Manjushri replied: 'There, greed does not arise, nor is it extinguished; anger does not arise, nor is there anything to eliminate; ignorance is not established, nor is there anything to remove; worldly defilements are not created, nor are they destroyed. Why is this so? Because there is no dharma that is born, and therefore nothing that is exhausted.'
He further asked: 'When the Buddha of that land preaches the Dharma, what does he bring about? What does he eliminate?' Manjushri replied: 'That which is fundamentally pure has no arising or ceasing, and does not begin with birth or end with extinction. Why is this so? Because the beings of that land regard understanding the meaning of true reality (真諦) as paramount, and do not consider conditioned arising (緣合) as the most important.'
He further asked: 'What is meant by regarding true reality as paramount? What is meant by considering conditioned arising as the most important?' Manjushri replied: 'Regarding the meaning of true reality, there is no arising and no destruction, there is no form and yet it is not without form, it is not a single form and yet it is not separate from form, nor does it manifest form. There, there is no one who sees, yet it is not without one who sees, nor is it a fixed view, nor is there an end, nor is there one who can end it, there is already nothing that can be ended, nor is there anything that cannot be ended. This is called the meaning of true reality. Deva! It refers to no-mind. One without a fundamental mind does not teach others to reach this shore, does not teach others to reach the other shore, nor does he remain in the middle stream. This is the meaning of true reality. Deva! It means that the absence of words is the true noble truth (聖諦). Why is this so? As the Buddha said, all sounds are false and unreal.'
The Deva then asked: 'Could it be that the Tathagata's (如來) words are deceptive?'
Manjushri replied: 'The Tathagata's words are neither truthful nor deceptive. Why is this so? The Tathagata's mind does not dwell on duality, and he has no attachment to words regarding conditioned and unconditioned dharmas. Therefore, there is neither truth nor deception. In your opinion, Deva, what do you think the Tathagata
之化設有所說，為實為虛？」
答曰：「不誠不欺。所以者何？如來之化，不有四大，亦無誠實。」
文殊答曰：「如是，天子！一切諸法皆亦如化自然之行，如來所解無所成就亦無所住；以是之故，所宣講法不誠不欺，歸於無二。」
又問：「何謂如來說真諦義？」
文殊答曰：「真諦義者，不可講說。所以者何？其義趣者，無言無說亦不可得。」
說是真諦義時，五百比丘漏盡意解，無數千人遠塵離垢，于諸法法眼凈，萬二千菩薩逮得無所從生法忍。
聖諦品第二
寂順律音問文殊師利：「其真諦義，甚為難解。」
文殊答曰：「如是，天子！其懈怠者，于真諦義甚為難解。」
又問：「何謂比丘精進？」
答曰：「無所斷滅亦無所除，而不修行亦不取證，是為比丘奉行正義。所以者何？其自念言，斷滅如是、除去若此，修行取證，則為壞想顛倒放逸眾行俱合，又計斯者非正精進。」
又問：「何謂正精進乎？」
答曰：「其等無本及與法界等，於五逆亦復如是；如等無本及與法界，於六十二邪見，亦如凡夫之法，學法不學聲聞之法，緣一覺法，佛法亦如，如等佛法；生死之法，其泥洹法，愛慾塵勞、諍訟顛倒亦復如是。比丘若茲精
{ "translations": [ "現代漢語譯本：", "國王問道：『佛陀的化現和教說，是真實的還是虛假的？』", "文殊菩薩回答說：『既非真實也非虛假。為什麼呢？如來的化現，不依賴於四大（地、水、火、風），也沒有實在的自性。』", "文殊菩薩繼續回答說：『是的，天子！一切諸法都如幻化一般自然執行，如來所證悟的境界沒有成就也沒有住處；因此，他所宣講的法既非真實也非虛假，歸於不二之境。』", "國王又問：『什麼是如來說的真諦的含義？』", "文殊菩薩回答說：『真諦的含義，是不可言說的。為什麼呢？因為真諦的意義，無法用語言表達，也無法通過言說獲得。』", "當宣說真諦的含義時，五百位比丘斷盡煩惱，心意解脫，無數千人遠離塵垢，在諸法中獲得清凈的法眼，一萬二千位菩薩證得了無生法忍（對諸法不生不滅的深刻理解）。", "聖諦品第二", "寂順律音問文殊師利菩薩：『這真諦的含義，實在難以理解。』", "文殊菩薩回答說：『是的，天子！對於懈怠的人來說，真諦的含義確實難以理解。』", "國王又問：『什麼是比丘的精進？』", "文殊菩薩回答說：『不執著于斷滅任何事物，也不執著于去除任何事物，不刻意修行，也不追求證悟，這就是比丘奉行正義。為什麼呢？如果自己認為，要斷滅這個、去除那個，通過修行來追求證悟，那就是陷入了錯誤的觀念、顛倒的認知、放逸的行為，與各種煩惱糾纏在一起，認為這些是精進，那就不是真正的精進。』", "國王又問：『什麼是真正的精進呢？』", "文殊菩薩回答說：『真正的精進是，平等看待一切，沒有根本的差別，與法界（一切法的本體）平等，對於五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）也同樣看待；如同看待沒有根本差別和與法界平等一樣，對於六十二種邪見，也如同看待凡夫的法一樣，學習佛法而不是學習聲聞乘的法，緣於一覺之法，佛法也是如此，如同佛法一樣；生死之法，涅槃之法，愛慾塵勞、諍訟顛倒也都是如此。比丘如果這樣精進，』" ], "english_translations": [ "English version:", "The king asked: 'The transformations and teachings of the Tathagata (如來 - 'Thus Gone One', an epithet of the Buddha), are they real or illusory?'", "Manjushri (文殊 - 'Gentle Glory', a Bodhisattva associated with wisdom) replied: 'Neither true nor false. Why? The transformations of the Tathagata do not rely on the Four Great Elements (四大 - earth, water, fire, wind), nor do they have any inherent reality.'", "Manjushri continued: 'Yes, O son of heaven! All dharmas (諸法 - phenomena, teachings) are like transformations, naturally occurring. The Tathagata's enlightenment has no attainment and no abiding place; therefore, the Dharma (法 - the teachings) he proclaims is neither true nor false, returning to non-duality.'", "The king further asked: 'What is the meaning of the True Meaning (真諦 - ultimate truth) as spoken by the Tathagata?'", "Manjushri replied: 'The meaning of the True Meaning is unspeakable. Why? Because its significance is beyond words and cannot be attained through speech.'", "When the meaning of the True Meaning was spoken, five hundred Bhikshus (比丘 - Buddhist monks) exhausted their outflows (漏盡 - freed from defilements) and their minds were liberated, countless thousands were freed from dust and defilement, and their Dharma eyes (法眼 - the ability to see the truth) were purified regarding all dharmas. Twelve thousand Bodhisattvas (菩薩 - beings striving for enlightenment) attained the forbearance of the non-origination of dharmas (無所從生法忍 - acceptance of the truth that all phenomena are unoriginated).", "Chapter Two: The Noble Truths (聖諦品 - the chapter on the noble truths)", "Jishun Lvyin asked Manjushri: 'The meaning of the True Meaning is very difficult to understand.'", "Manjushri replied: 'Yes, O son of heaven! For the lazy, the meaning of the True Meaning is indeed very difficult to understand.'", "The king further asked: 'What is the diligence (精進 - effort, exertion) of a Bhikshu?'", "Manjushri replied: 'Not clinging to the annihilation of anything, nor clinging to the removal of anything, not deliberately practicing, nor seeking attainment, this is the Bhikshu upholding the Righteous Meaning. Why? If one thinks, \'I will annihilate this, remove that,\' and seeks attainment through practice, then one is caught in wrong views, inverted perceptions, lax behavior, and the aggregation of various afflictions. To consider these as diligence is not true diligence.'", "The king further asked: 'What is true diligence?'", "Manjushri replied: 'True diligence is to regard everything as equal, without inherent nature, and equal to the Dharmadhatu (法界 - the realm of all phenomena); to regard the Five Heinous Offenses (五逆 - patricide, matricide, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) in the same way; just as regarding them as without inherent nature and equal to the Dharmadhatu, so too with the sixty-two wrong views, and also like the dharmas of ordinary beings, learning the Buddha Dharma (佛法 - the teachings of the Buddha) and not learning the Dharma of the Shravakas (聲聞 - 'hearers', disciples), relying on the Dharma of One Awakening, the Buddha Dharma is also like this, like the Buddha Dharma; the Dharma of birth and death, the Dharma of Nirvana (泥洹 - liberation), the defilements of desire, strife and delusion are all like this. If a Bhikshu is diligent in this way,'" ] }
進行者，乃正精進。」
又問：「何謂所行平等如等佛法，及於愛慾塵勞之義，亦等諍訟顛倒之事？」
文殊答曰：「用空、無相、無愿等故。所以者何？空者不別無有若干，猶如，天子！壞瓦器內空，及與寶器之內空者，俱同等空無有若干，不可言二。如是，天子！愛慾之空，及與諍訟顛倒之空，上至道空，彼則俱空無有若干，不可名二。」
天子又問：「何謂菩薩修行聖諦？」
文殊答曰：「假使菩薩不行真諦，何因當爲聲聞說法？所以者何？菩薩行諦多所察護，聲聞無護；菩薩行諦廣大難限，聲聞偏局；菩薩行諦將護眾生，而於本際無所造證；菩薩行諦善權方便，不捨生死泥洹之門；菩薩行諦普觀一切諸佛之法。猶如，天子！有一士夫，竊舍大師馳逸奔走，獨身無侶心懷恐懼，渡于曠路不敢復還；聲聞如是，意懷惶懅，怖畏生死不護眾生，不能堪任游渡一切終始之患，獨自行諦不護佛法，離權方便無有慧侶。不亦然乎！猶如，天子！謂彼大師多獲盈利，赍無量寶瑰琦異珍，賜眾賈人超越曠險；菩薩如是。亦如大師積行無量道寶無限，修于大慈無極之哀，真諦聖慧饒益一切，無數辯智以為傲富，游一佛國復游一國，六度無極攝行四恩，以濟危厄矜救眾生，還入生死，善權方便修行聖諦，
【現代漢語翻譯】 現代漢語譯本： 「進行者，乃是真正的精進。」 又問：『什麼是所行平等如同佛法，以及對於愛慾塵勞的意義，也等同於諍訟顛倒之事？』 文殊回答說：『因為運用空、無相、無愿等等。為什麼呢？空是沒有分別，沒有若干差別的。比如，天子（devaputra）！破瓦器裡面的空，和寶器裡面的空，都是一樣的空，沒有若干差別，不能說是兩個。這樣，天子（devaputra）！愛慾的空，和諍訟顛倒的空，乃至最高的道之空，它們都是一樣的空，沒有若干差別，不能說是兩個。』 天子（devaputra）又問：『什麼是菩薩修行聖諦？』 文殊回答說：『假如菩薩不修行真諦，憑什麼為聲聞說法呢？為什麼呢？菩薩修行真諦，多所觀察守護，聲聞沒有守護；菩薩修行真諦，廣大無邊難以限量，聲聞偏頗侷限；菩薩修行真諦，將護眾生，而對於根本的實際卻無所造作證悟；菩薩修行真諦，善用權巧方便，不捨棄生死和涅槃之門；菩薩修行真諦，普遍觀察一切諸佛的法。比如，天子（devaputra）！有一個人，偷偷離開大師，快速奔跑逃走，獨自一人沒有同伴，心中懷著恐懼，渡過空曠的道路不敢再回來；聲聞就像這樣，心中懷著惶恐，害怕生死不守護眾生，不能夠勝任遊歷渡過一切終始的患難，獨自修行真諦不守護佛法，離開權巧方便沒有智慧的同伴。不是這樣嗎！比如，天子（devaputra）！那位大師獲得很多利益，攜帶無量寶藏，瑰麗奇異的珍寶，賜給眾多的商人，超越空曠的險境；菩薩就像這樣。也像大師一樣積累無量的修行，無量的道之珍寶，修習大慈無極的悲哀，用真諦聖慧饒益一切，用無數的辯才智慧作為傲人的財富，遊歷一個佛國又遊歷一個佛國，用六度無極來攝取四恩，用來救濟危難困厄，憐憫救助眾生，返回進入生死，善用權巧方便修行聖諦。
【English Translation】 English version: 'The one who is proceeding is truly diligent.' Again he asked: 'What is meant by the equality of what is practiced being like the Buddhadharma, and the meaning of love, desire, defilements, and also the equality of disputes and inverted matters?' Manjushri replied: 'It is because of using emptiness, signlessness, wishlessness, and so on. Why? Emptiness is without distinction, without any difference. For example, O son of the gods (devaputra)! The emptiness inside a broken clay pot and the emptiness inside a treasure vessel are the same emptiness, without any difference, and cannot be called two. Likewise, O son of the gods (devaputra)! The emptiness of love and desire, and the emptiness of disputes and inversions, up to the emptiness of the path, they are all the same emptiness, without any difference, and cannot be called two.' The son of the gods (devaputra) again asked: 'What is the Bodhisattva's practice of the Noble Truths?' Manjushri replied: 'If a Bodhisattva does not practice the True Truth, how can he teach the Shravakas? Why? The Bodhisattva's practice of the Truth is with much observation and protection, while the Shravakas have no protection; the Bodhisattva's practice of the Truth is vast and limitless, while the Shravakas are biased and limited; the Bodhisattva's practice of the Truth protects sentient beings, but does not create or realize anything in the fundamental reality; the Bodhisattva's practice of the Truth is with skillful means, not abandoning the gates of birth and death and Nirvana; the Bodhisattva's practice of the Truth universally observes all the Dharmas of all the Buddhas. For example, O son of the gods (devaputra)! There is a man who secretly leaves his master, runs away quickly, alone without companions, with fear in his heart, crossing a desolate road and not daring to return; the Shravaka is like this, with fear in his heart, afraid of birth and death and not protecting sentient beings, unable to bear traveling through all the sufferings from beginning to end, practicing the Truth alone without protecting the Buddhadharma, without skillful means and without wise companions. Is it not so! For example, O son of the gods (devaputra)! That master obtains much profit, carrying limitless treasures, beautiful and rare jewels, giving them to many merchants, surpassing desolate and dangerous places; the Bodhisattva is like this. Also like the master, accumulating limitless practices, limitless treasures of the path, cultivating great compassion and limitless sorrow, benefiting all with the True Truth and Noble Wisdom, using countless eloquent wisdoms as proud wealth, traveling through one Buddha-land and then another, using the six perfections to gather the four kindnesses, using them to relieve dangers and difficulties, pitying and saving sentient beings, returning to enter birth and death, skillfully practicing the Noble Truths.'
度諸未度解諸未解，周旋三界獨步無侶，開化未聞使入大乘。
「猶如，天子！垢穢弊衣，以思夷華黃白鬚曼而用熏之，香氣不久尋便歇盡。聲聞緣覺行諦薄鮮，亦復如是；便中滅度不修所愿，不至於佛戒定慧解度知見事、度脫之香；亦復不能降伏掛礙塵勞之慾。
「猶如，天子！細嬬妙衣其價百千，以天殊特珍寶諸華，百千萬歲熏此好衣。其衣常香香氣普流，巍巍芬馥未曾有歇，諸天世人皆所愛樂。菩薩如是，從無數劫行諦法香，不具所愿不中滅度，而常演出佛無上道戒定慧解度知見馨，降伏掛礙塵勞之慾，游于天上及至人間。天、龍、鬼神、諸阿須倫、君子、庶民莫不奉敬，而欲見者恒弘濟度。」
寂順律音天子復問文殊：「其寶英如來、至真佛土，聲聞之眾為如何乎？」
文殊答曰：「不御篤信不從他教，不行於法不毀法界，亦不八等離於八邪。不須陀洹皆度一切恐懼惡趣、非斯陀含來化眾生、非阿那含於一切法無所往來、非阿羅漢而皆受於三千世界供養之利。
「不離於欲，亦不以欲而見[病-丙+(匆/心)]患；不離瞋恚，不以怒恨而見燋然；不于眾生，而懷害心亦無所憂；不離於癡，不以愚騃而為危難，滅除窈冥及一切法；不離塵勞慇勤精進，化去一切眾生愛慾逮得高
【現代漢語翻譯】 現代漢語譯本： 度化那些尚未被度化的人，解脫那些尚未被解脫的人，周遊於三界之中，獨自前行，沒有同伴，開啟並教化那些未曾聽聞佛法的人，使他們進入大乘佛法。
『例如，天子！一件沾滿污垢的破舊衣服，用思夷華（一種香花），黃白鬚曼（一種香草）來熏它，香味不會持續很久，很快就會消散殆盡。聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而悟道者）的修行和證悟是淺薄而稀少的，也是如此；他們會在中途證入涅槃，不再繼續修習所發的誓願，不能達到佛的戒、定、慧、解脫、知見的功德之香，也不能降伏那些令人掛礙的塵世煩惱和慾望。』
『例如，天子！一件價值百千的精美細軟的衣服，用天上殊勝的珍寶和各種鮮花，經過百千萬年的薰染。這件衣服會一直散發著香味，香氣普遍流佈，非常濃郁芬芳，前所未有地持久不散，諸天和世人都喜愛它。菩薩也是這樣，從無數劫以來修行戒、定、慧等法之香，不完成所發的誓願，不在中途證入涅槃，而是經常演說佛的無上道，散發著戒、定、慧、解脫、知見的馨香，降伏那些令人掛礙的塵世煩惱和慾望，游化于天上乃至人間。天、龍、鬼神、各種阿修羅（一種惡神）、君子、庶民沒有不尊敬供養的，想要見到他們的人總是弘揚救濟眾生之道。』
寂順律音天子又問文殊菩薩：『寶英如來（佛名）、至真佛土（佛國），其中的聲聞眾是什麼樣的呢？』
文殊菩薩回答說：『他們不依靠堅定的信仰，不聽從他人的教導，不執著于某種法，也不毀壞法界的真理，不落入八正道，也不遠離八邪道。他們不是須陀洹（小乘初果），卻能度脫一切對惡道的恐懼；不是斯陀含（小乘二果），卻來化度眾生；不是阿那含（小乘三果），卻對一切法無所執著，無所往來；不是阿羅漢（小乘四果），卻都接受三千世界的供養。』
『他們不離開慾望，也不因為慾望而感到痛苦；不離開瞋恚，也不因為憤怒怨恨而感到焦躁不安；不對眾生懷有加害之心，也沒有任何憂慮；不離開愚癡，也不因為愚昧無知而陷入危難，滅除一切黑暗和對一切法的迷惑；不離開塵世的辛勞，卻慇勤精進，化解一切眾生的愛慾，獲得高尚的境界。』
【English Translation】 English version: Delivering those who have not yet been delivered, liberating those who have not yet been liberated, wandering through the Three Realms alone without a companion, opening and enlightening those who have not heard the Dharma, enabling them to enter the Mahayana.
'For example, O son of the gods! A soiled and tattered garment, if it is perfumed with Siyi flowers (a fragrant flower) and yellow and white Sumanas (a fragrant herb), the fragrance will not last long and will soon dissipate. The practice and realization of the Shravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing conditions) are shallow and scarce, and it is the same; they will enter Nirvana midway, no longer continue to cultivate their vows, unable to attain the fragrance of the Buddha's precepts, concentration, wisdom, liberation, knowledge, and insight, nor can they subdue the worldly afflictions and desires that cause attachment.'
'For example, O son of the gods! A fine and exquisite garment worth hundreds of thousands, if it is perfumed with celestial and extraordinary treasures and various flowers for hundreds of millions of years. This garment will always emit fragrance, the fragrance will spread everywhere, it will be very rich and fragrant, unprecedentedly lasting, and all gods and people will love it. Bodhisattvas are also like this, cultivating the fragrance of precepts, concentration, and wisdom from countless kalpas, not completing their vows, not entering Nirvana midway, but constantly expounding the Buddha's unsurpassed path, emitting the fragrance of precepts, concentration, wisdom, liberation, knowledge, and insight, subduing the worldly afflictions and desires that cause attachment, and traveling in the heavens and even in the human world. Gods, dragons, ghosts, various Asuras (a type of evil spirit), nobles, and commoners all respect and make offerings, and those who want to see them always promote the path of saving all beings.'
Shijun Lvyin, the son of the gods, then asked Manjushri Bodhisattva: 'What are the Shravakas like in the Land of the Treasure-Eminent Tathagata (Buddha's name), the Land of Utmost Truth (Buddha's land)?'
Manjushri Bodhisattva replied: 'They do not rely on firm faith, do not listen to the teachings of others, do not cling to a certain Dharma, nor do they destroy the truth of the Dharma realm, do not fall into the Eightfold Noble Path, nor do they deviate from the Eight Wrong Paths. They are not Srotapannas (stream-enterers, the first stage of Arhatship), yet they can deliver all from the fear of evil destinies; they are not Sakradagamin (once-returners, the second stage of Arhatship), yet they come to transform sentient beings; they are not Anagamin (non-returners, the third stage of Arhatship), yet they are unattached to all Dharmas, without coming or going; they are not Arhats (the fourth stage of Arhatship), yet they all receive the benefits of offerings from the three thousand worlds.'
'They do not leave desire, nor do they feel pain because of desire; they do not leave anger, nor do they feel restless because of anger and resentment; they do not harbor harmful intentions towards sentient beings, nor do they have any worries; they do not leave ignorance, nor do they fall into danger because of ignorance, eliminating all darkness and confusion about all Dharmas; they do not leave the hardships of the world, yet they are diligent and vigorous, resolving all sentient beings' desires and attaining a noble state.'
節，無所從生而游現生，于諸想念開化眾生，不計吾我及與人壽，悉無所受亦無所舍。
「凈必一切人民所施眾祐之德，無意無念以修意止，奉四意斷不起不滅，行四神足身意寂然，遵於五根曉了一切眾生本源，行於五力降伏塵勞，念于覺意解平等慧，凈修道教棄捐邪徑，證於道訓不得無為。游趣寂寞而行本際，觀于所觀僉入法界，滅于無明盡于愚癡，興于聖慧無上正真，而除於三解脫之品，則以肉眼皆見眾生。
「一切佛土、諸佛世尊所化人民，則以天眼睹於五趣生死往來周旋人民，蜎蜚蠕動蚑行喘息形物之類之所歸生；則以慧眼察知一切眾生之疇心行所念；則以法眼睹見三世三界，群萌一切人民所可行者；則以佛眼皆用明觀一切諸法；法藏秘典聖耀所照，則以天耳遙聞諸佛所宣經法；以無念慧念知過去無央數劫之所更歷，而以神足游于無量諸佛國土靡不周遍，盡于諸漏不至無餘修解脫也。
「而現其形無有色身，有所講說不演文字，有所思惟無心想著；示于顏貌姿艷端正，以相莊校眾好若干，而以功德自嚴其體，威神殊絕無能當者；名稱普流功勛闡布，通於三世無所弊礙；以咨嗟慧而為馨香自熏其身，則於世法而無所著；不為塵勞而見染污，惡口粗辭不能毀之，則以神通而自娛樂；博聞無厭頒
【現代漢語翻譯】 節（Jie，音譯，意義不明），無所從生而游現生，于諸想念開化眾生，不計吾我及與人壽，悉無所受亦無所舍。
『凈（Jing，音譯，意義不明）必一切人民所施眾祐之德，無意無念以修意止，奉四意斷不起不滅，行四神足身意寂然，遵於五根曉了一切眾生本源，行於五力降伏塵勞，念于覺意解平等慧，凈修道教棄捐邪徑，證於道訓不得無為。游趣寂寞而行本際，觀于所觀僉入法界，滅于無明盡于愚癡，興于聖慧無上正真，而除於三解脫之品，則以肉眼皆見眾生。
『一切佛土、諸佛世尊所化人民，則以天眼睹於五趣生死往來周旋人民，蜎蜚蠕動蚑行喘息形物之類之所歸生；則以慧眼察知一切眾生之疇心行所念；則以法眼睹見三世三界，群萌一切人民所可行者；則以佛眼皆用明觀一切諸法；法藏秘典聖耀所照，則以天耳遙聞諸佛所宣經法；以無念慧念知過去無央數劫之所更歷，而以神足游于無量諸佛國土靡不周遍，盡于諸漏不至無餘修解脫也。
『而現其形無有色身，有所講說不演文字，有所思惟無心想著；示于顏貌姿艷端正，以相莊校眾好若干，而以功德自嚴其體，威神殊絕無能當者；名稱普流功勛闡布，通於三世無所弊礙；以咨嗟慧而為馨香自熏其身，則於世法而無所著；不為塵勞而見染污，惡口粗辭不能毀之，則以神通而自娛樂；博聞無厭頒』
【English Translation】 Jie (transliteration, meaning unknown), arises from nowhere and wanders in the present life, enlightening sentient beings through various thoughts, without regard for self, others, or lifespan, accepting nothing and relinquishing nothing.
'Jing (transliteration, meaning unknown) is surely the virtue of all blessings bestowed by the people. Cultivate mindfulness without intention or thought, uphold the Four Right Exertions without arising or ceasing, practice the Four Bases of Supernormal Powers with body and mind in stillness, follow the Five Roots to understand the origin of all sentient beings, practice the Five Powers to subdue defilements, contemplate the Factors of Enlightenment to understand equal wisdom, purify and cultivate the teachings of the Path, abandon evil paths, and attain the teachings of the Path without seeking non-action. Wander in solitude and practice the fundamental principle, observe what is observed and enter the Dharma Realm, extinguish ignorance and end foolishness, cultivate sacred wisdom, supreme and true, and eliminate the three categories of liberation. Then, with the physical eye, one sees all sentient beings.
'In all Buddha lands, the people transformed by all Buddhas and World Honored Ones, with the heavenly eye, see the comings and goings of sentient beings in the five realms of existence, the origins of all creatures, including those that wriggle, fly, crawl, breathe, and take form; with the wisdom eye, discern the thoughts and intentions of all sentient beings; with the Dharma eye, see the three periods of time and the three realms, and what all sentient beings can practice; with the Buddha eye, clearly observe all dharmas; the Dharma treasury, secret scriptures, and sacred light illuminate, and with the heavenly ear, hear from afar the sutras proclaimed by all Buddhas; with non-conceptual wisdom, remember the countless eons of the past, and with supernormal powers, travel to immeasurable Buddha lands without fail, exhausting all outflows without remainder to cultivate liberation.
'Appearing in form without a physical body, speaking without using words, thinking without mental attachment; displaying a countenance of beauty and uprightness, adorned with various excellent qualities, and using merit to adorn the body, with awe-inspiring power that none can match; name spreading far and wide, merits proclaimed, penetrating the three periods of time without obstruction; using praising wisdom as fragrance to perfume oneself, thus being unattached to worldly dharmas; not being defiled by worldly troubles, harsh words and coarse language cannot destroy it, thus using supernormal powers to entertain oneself; hearing widely without weariness, distributing'
宣辯才為師子吼，以智慧光靡所不照聖明之達，而為雷震滅除閉塞幽隱之愚，所說無盡，通解總持佛所觀察，聲聞、緣覺所不知處。
「常見諸佛覺意如海，三昧之定猶須彌山，忍辱柔和等之如地，勇猛之力降魔官屬棄諸外道，安樂自在如天帝釋。喻若梵天心得由已無有儔匹，求比難比而無等倫，亦如虛空不可為喻，靡所不周無所不入。天子！欲知寶英如來所生國土，聲聞之眾其功德勛，復超於此，如吾所嘆不可計量。」
文殊師利說是語時，五百比丘、五百比丘尼、五百優婆塞、五百優婆夷、五千天子，未得道證發心白佛世尊：「我等愿生於彼寶英佛土，得為聲聞。」文殊答曰：「諸族姓子！不可以懷聲聞之心生彼佛土；汝等當發大道之心乃致彼土，應時受教，皆發無上正真道意。」佛悉記說：「當生彼土。」
解律品第三
寂順律音天子復問文殊：「何謂聲聞律？何謂菩薩律？」
答曰：「受教畏三界難厭患[病-丙+(匆/心)]者，聲聞之律；護于無量生死周旋，勸安一切人民蚑行喘息蠕動之類，開導三界決其疑網眾想之著，是菩薩律。
「惡厭積德以用懈廢不能自進，是聲聞律；興功為德不厭諸行，以益眾生因而得濟，是菩薩律。
「滅除一切塵勞之慾己身所
【現代漢語翻譯】 現代漢語譯本：宣講辯才，如獅子吼般震懾，以智慧之光照亮一切，聖明的通達，如雷霆般震碎閉塞幽暗的愚昧。所說的道理無窮無盡，通達理解並總括受持佛所觀察到的，聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，無師自悟的修行者）所不能知曉的境界。
『常見諸佛的覺悟之意如大海般深廣，三昧（Samādhi，禪定）的堅定猶如須彌山（Sumeru，佛教宇宙觀中的聖山）般不可動搖，忍辱柔和的心如同大地般承載一切，勇猛的力量降伏魔的眷屬，捨棄一切外道，安樂自在如同天帝釋（Śakra，忉利天之主）。比喻如同梵天（Brahmā，色界天之主）一樣，心得自在，沒有可以匹敵的，想要相比也難以相比，沒有可以等同的，也像虛空一樣不可比喻，無所不周遍，無所不入。天子！想要知道寶英如來（Ratna-ketu）所生的國土，聲聞大眾的功德，超過此處所說的，是不可計量的。』
文殊師利（Mañjuśrī，智慧的象徵）說這些話的時候，五百比丘（bhikṣu，出家男眾）、五百比丘尼（bhikṣuṇī，出家女眾）、五百優婆塞（upāsaka，在家男眾）、五百優婆夷（upāsikā，在家女眾）、五千天子，還沒有證得道果，發心向佛世尊（Bhagavat，佛的尊稱）稟白：『我們願意往生到寶英佛的國土，得以為聲聞。』文殊回答說：『各位族姓之子！不可以懷著聲聞之心往生到那個佛土；你們應當發起大道之心才能到達那個佛土，』應時接受教誨，都發起了無上正真道意（Anuttarā-samyak-saṃbodhi，無上正等正覺）。佛都為他們授記說：『當往生到那個佛土。』
解律品第三
寂順律音天子又問文殊：『什麼是聲聞律？什麼是菩薩律？』
回答說：『接受教誨，畏懼三界的苦難，厭患疾病纏身，這是聲聞的戒律；守護無量生死輪迴，勸導安撫一切人民，以及蚑行（爬行）、喘息、蠕動等各類眾生，開導三界，決斷他們的疑惑，消除各種執著，這是菩薩的戒律。
『厭惡罪惡，積累功德卻懈怠廢弛，不能自我精進，這是聲聞的戒律；興建功業，修積德行而不厭倦各種修行，以此利益眾生，從而得到救濟，這是菩薩的戒律。
『滅除一切塵世煩惱的慾望，只為自己考慮，這是聲聞的戒律。
【English Translation】 English version: Proclaiming eloquence like a lion's roar, illuminating everything with the light of wisdom, the sagacious understanding shatters the darkness of ignorance like thunder. The doctrines expounded are inexhaustible, comprehending and upholding all that the Buddha observes, realms beyond the understanding of Śrāvakas (disciples who learn by hearing) and Pratyekabuddhas (solitary Buddhas).
'Often seeing the Buddhas' awakened minds as vast as the ocean, the steadfastness of Samādhi (meditative absorption) like Mount Sumeru (the central mountain in Buddhist cosmology), forbearance and gentleness like the earth, the power of valor subduing the retinue of Māra (the demon), abandoning all heretical paths, peaceful and free like Śakra (the lord of the Trāyastriṃśa Heaven). It is like Brahmā (the creator god), with a mind free and without peer, difficult to compare and without equal, also like the void, beyond comparison, all-pervading and all-encompassing. O son of heaven! If you wish to know the land where Ratna-ketu (Jewel Banner Tathagata) is born, the merits of the Śrāvaka assembly surpass even this, being immeasurable.'
When Mañjuśrī (the Bodhisattva of Wisdom) spoke these words, five hundred bhikṣus (ordained monks), five hundred bhikṣuṇīs (ordained nuns), five hundred upāsakas (laymen), five hundred upāsikās (laywomen), and five thousand sons of heaven, who had not yet attained enlightenment, made a vow and said to the Buddha (Bhagavat, the Blessed One): 'We wish to be born in the Buddha-land of Ratna-ketu, to become Śrāvakas.' Mañjuśrī replied: 'Sons of noble families! You cannot be born in that Buddha-land with the mind of a Śrāvaka; you must generate the mind of the Great Vehicle (Mahāyāna) to reach that land.' Receiving the teaching at once, they all generated the mind of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). The Buddha then prophesied for them, saying: 'You shall be born in that land.'
Chapter 3: Explaining the Precepts
The son of heaven, Silent-harmonious-law-sound, then asked Mañjuśrī: 'What are the precepts of the Śrāvakas? What are the precepts of the Bodhisattvas?'
He replied: 'Accepting teachings, fearing the suffering of the three realms, and being weary of illness, these are the precepts of the Śrāvakas; protecting the immeasurable cycle of birth and death, encouraging and pacifying all people, as well as crawling, breathing, and wriggling creatures, guiding them through the three realms, resolving their doubts, and eliminating their attachments, these are the precepts of the Bodhisattvas.
'Detesting evil, accumulating merits but being lazy and negligent, unable to advance oneself, these are the precepts of the Śrāvakas; establishing meritorious deeds, cultivating virtuous actions without being weary of various practices, benefiting sentient beings thereby attaining salvation, these are the precepts of the Bodhisattvas.
'Eliminating all desires of worldly defilements, considering only oneself, these are the precepts of the Śrāvakas.'
惡，是聲聞律；攻伐一切眾生塵勞恩愛之著，是菩薩律。
「不睹諸天心行所念所志不同，是聲聞律；目見三千大千之佛國土根心所歸，是菩薩律。
「但能察己心之所行，是聲聞律；普見十方諸佛處所眾生心念，是菩薩律。
「唯照己身志性所趣，是聲聞律；光於一切人民之行蜎蜚蠕動心念，思惟三界之居各有本末，是菩薩律。
「難將以護一切眾魔，是聲聞律；降化一切三千大千世界諸魔官屬，壞眾魔行能受正法，是菩薩律。
「如毀破碎瓦石之器不可還合，小志之德滅度如是不進正真，是聲聞律；猶若金器雖為破敗終不遺棄，即可還合以為寶器，大士現滅，深慧法身永存不朽，不增不減續現三界，是菩薩律。
「若大火燒山林樹木，莫不燔燎禽獸馳竄，小志若茲，畏三界難藏隱泥洹，是聲聞律；樂於生死獨步三界意無怯弱，欣心娛樂道法之樂勸化眾生，亦如苑囿遊觀之園，花實茂盛多所悅豫，是菩薩律。
「不能斷除掛礙盤結之難，而有處所，是聲聞律；磨滅一切蔽蓋之患，永無止處，是菩薩律。取要言之，而有限節自繫縛身，以有限德而見成就戒定慧解度知見事，不能具足無極大道，是聲聞律；所接玄邈志如虛空功勛無量，戒定慧解度知見品不可稱載，是菩薩律
【現代漢語翻譯】 現代漢語譯本 惡，是聲聞律（Śrāvakayāna-vinaya，小乘戒律）；攻伐一切眾生塵勞恩愛之著，是菩薩律（Bodhisattva-vinaya，菩薩戒律）。 不睹諸天心行所念所志不同，是聲聞律；目見三千大千世界之佛國土根心所歸，是菩薩律。 但能察己心之所行，是聲聞律；普見十方諸佛處所眾生心念，是菩薩律。 唯照己身志性所趣，是聲聞律；光於一切人民之行蜎蜚蠕動心念，思惟三界之居各有本末，是菩薩律。 難將以護一切眾魔，是聲聞律；降化一切三千大千世界諸魔官屬，壞眾魔行能受正法，是菩薩律。 如毀破碎瓦石之器不可還合，小志之德滅度如是不進正真，是聲聞律；猶若金器雖為破敗終不遺棄，即可還合以為寶器，大士現滅，深慧法身永存不朽，不增不減續現三界，是菩薩律。 若大火燒山林樹木，莫不燔燎禽獸馳竄，小志若茲，畏三界難藏隱泥洹（Nirvana，涅槃），是聲聞律；樂於生死獨步三界意無怯弱，欣心娛樂道法之樂勸化眾生，亦如苑囿遊觀之園，花實茂盛多所悅豫，是菩薩律。 不能斷除掛礙盤結之難，而有處所，是聲聞律；磨滅一切蔽蓋之患，永無止處，是菩薩律。取要言之，而有限節自繫縛身，以有限德而見成就戒定慧解度知見事，不能具足無極大道，是聲聞律；所接玄邈志如虛空功勛無量，戒定慧解度知見品不可稱載，是菩薩律
【English Translation】 English version 'Evil' is the Śrāvakayāna-vinaya (the monastic rules of the Hearers); to attack and subdue all beings' attachments to worldly defilements, love, and affection is the Bodhisattva-vinaya (the monastic rules of the Bodhisattvas). Not perceiving the different thoughts, intentions, and aspirations of all the gods is the Śrāvakayāna-vinaya; directly seeing the Buddha-lands and the roots and minds to which they belong in the three-thousand great-thousand world system is the Bodhisattva-vinaya. Only being able to observe the actions of one's own mind is the Śrāvakayāna-vinaya; universally seeing the minds and thoughts of beings in all the Buddha-lands of the ten directions is the Bodhisattva-vinaya. Only illuminating the direction of one's own will and nature is the Śrāvakayāna-vinaya; illuminating the actions and thoughts of all people, including insects, birds, and creeping creatures, and contemplating the fundamental origins of the three realms, is the Bodhisattva-vinaya. Finding it difficult to protect against all the demons is the Śrāvakayāna-vinaya; subduing and transforming all the demons and their retinues in the three-thousand great-thousand world system, destroying the actions of the demons, and enabling them to receive the true Dharma is the Bodhisattva-vinaya. Like a broken clay or stone vessel that cannot be rejoined, the virtue of small aspirations perishes upon extinction, without advancing towards true reality; this is the Śrāvakayāna-vinaya. Like a golden vessel that, even when broken, is never discarded but can be rejoined to become a precious vessel, a great being may appear to pass away, but their profound wisdom and Dharma-body remain eternally indestructible, neither increasing nor decreasing, and continuing to manifest in the three realms; this is the Bodhisattva-vinaya. If a great fire burns through mountains, forests, trees, and plants, everything is scorched and animals flee in panic, such is the nature of small aspirations: fearing the difficulties of the three realms, they hide and conceal themselves in Nirvana (Nirvana, extinction). To rejoice in birth and death, to walk alone in the three realms without fear or weakness, to happily delight in the joy of the Dharma and to encourage and transform beings, is like a park or garden where one strolls and observes, with flourishing flowers and fruits that bring much joy; this is the Bodhisattva-vinaya. Being unable to sever the difficulties of entanglements and knots, and having a fixed abode, is the Śrāvakayāna-vinaya; obliterating all the afflictions of obscuration, with no fixed abode, is the Bodhisattva-vinaya. To put it concisely, being limited and binding oneself with limited virtues, and seeing the accomplishment of precepts, concentration, wisdom, liberation, knowledge, and vision with limited virtues, and being unable to fully realize the boundless Great Way, is the Śrāvakayāna-vinaya; having aspirations as profound and vast as the sky, immeasurable merits and virtues, and precepts, concentration, wisdom, liberation, knowledge, and vision that are beyond description, is the Bodhisattva-vinaya.
。」
爾時，世尊嘆文殊師利曰：「善哉，善哉！快說解此諸菩薩律。文殊聽，吾引喻重解，令是義歸廣普究竟。猶如二人，一人嘆譽牛跡之水，一人起立咨嗟大海積水之功。于意云何？其人嘆譽牛跡之水能久如乎！」
答曰：「牛跡之水甚為少少，不足稱譽。」
佛言文殊：「聲聞之律所見威神，亦復若茲如牛跡水，不足稱譽。彼人起立嗟嘆大海能如何乎！」
答曰：「甚多，甚多！天中之天！其大海者無有邊際，不可齊限深廣難計。」
佛言：「菩薩之律當作是觀，猶如江海不可訾量。」
佛說是時，二萬二千人逮得無所從生法忍，異口同音皆而嘆曰：「我等，世尊！當學於斯菩薩之律，開導發起無央數人。」
寂順律音天子復問文殊師利：「文殊為學何律？為修聲聞緣覺之律，若菩薩律？」
文殊答曰：「于天子意所志云何？其大海者，為受何水？舍置何水？」答曰：「其大海者無水不受。」
報曰：「如是，天子！菩薩之律，猶如大海不逆污涂，十方諸律靡不歸之，聲聞、緣覺、一切眾生開化行律而普游之。」
天子又問：「文殊師利！所言律者為何謂乎？」答曰：「所言律者，開導教化恩愛塵勞，故曰為律；曉了貪慾，故曰為律。」
【現代漢語翻譯】 現代漢語譯本 這時，世尊讚歎文殊師利（Manjushri，智慧的象徵）說：『好啊，好啊！你快說說解釋這些菩薩律。文殊（Manjushri），你聽著，我用比喻再次解釋，使這個意義歸於廣博普遍究竟。就像兩個人，一個人讚美牛蹄印里的水，一個人站起來讚歎大海積水的功德。你認為怎麼樣？那個人讚美牛蹄印里的水能持續多久呢？』 文殊師利（Manjushri）回答說：『牛蹄印里的水非常少，不值得讚美。』 佛告訴文殊（Manjushri）：『聲聞（Sravaka，聽聞佛法而修行的人）之律所顯現的威神，也像這牛蹄印里的水一樣，不值得讚美。那個人站起來讚歎大海又能怎麼樣呢？』 文殊師利（Manjushri）回答說：『非常多，非常多！天中之天（Tathagata，如來）！那大海沒有邊際，無法測量，深廣難以估計。』 佛說：『菩薩（Bodhisattva，發願普度眾生的修行者）之律應當這樣看待，就像江海一樣不可估量。』 佛說這些話的時候，有兩萬兩千人獲得了無所從生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），異口同聲地讚歎說：『我們，世尊（Bhagavan，佛的尊稱）！應當學習這菩薩之律，開導啓發無數的人。』 寂順律音天子又問文殊師利（Manjushri）：『文殊（Manjushri），你學習什麼律？是修聲聞（Sravaka）、緣覺（Pratyekabuddha，靠自己覺悟的人）之律，還是菩薩（Bodhisattva）律？』 文殊師利（Manjushri）回答說：『在天子（Deva，天神）你看來，大海的意願是什麼？大海接受什麼水？捨棄什麼水？』天子（Deva）回答說：『那大海沒有水不接受。』 文殊師利（Manjushri）說：『是的，天子（Deva）！菩薩（Bodhisattva）之律，就像大海一樣不拒絕污泥，十方諸律沒有不歸向它的，聲聞（Sravaka）、緣覺（Pratyekabuddha）、一切眾生開化修行律而普遍地遊歷其中。』 天子（Deva）又問：『文殊師利（Manjushri）！所說的律是什麼意思呢？』文殊師利（Manjushri）回答說：『所說的律，是開導教化恩愛塵勞，所以稱為律；曉了貪慾，所以稱為律。』
【English Translation】 English version At that time, the World-Honored One praised Manjushri (Manjushri, symbol of wisdom) and said: 'Excellent, excellent! Quickly explain these Bodhisattva (Bodhisattva, one who vows to liberate all beings) precepts. Manjushri, listen, I will use an analogy to explain again, so that this meaning returns to vastness, universality, and ultimate completeness. It is like two people, one praising the water in an ox's footprint, and the other standing up and praising the merit of the accumulated water of the great ocean. What do you think? How long can the person praising the water in the ox's footprint last?' Manjushri (Manjushri) replied: 'The water in the ox's footprint is very little and not worth praising.' The Buddha told Manjushri (Manjushri): 'The majestic power seen in the precepts of the Sravakas (Sravaka, one who practices by hearing the Buddha's teachings) is also like this water in the ox's footprint, not worth praising. What can that person who stands up and praises the great ocean do?' Manjushri (Manjushri) replied: 'Very much, very much! The Heaven Above Heavens (Tathagata, Thus Come One)! That great ocean has no boundaries, cannot be measured, and its depth and breadth are difficult to estimate.' The Buddha said: 'The Bodhisattva (Bodhisattva) precepts should be viewed in this way, like the rivers and seas, immeasurable.' When the Buddha spoke these words, twenty-two thousand people attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing of all dharmas), and with one voice exclaimed: 'We, World-Honored One (Bhagavan, the Blessed One)! Should learn these Bodhisattva (Bodhisattva) precepts, guiding and inspiring countless people.' The Deva (Deva, celestial being) Silent-compliant-law-sound then asked Manjushri (Manjushri): 'Manjushri, what precepts do you study? Do you cultivate the precepts of the Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), or the Bodhisattva (Bodhisattva) precepts?' Manjushri (Manjushri) replied: 'In your opinion, Deva (Deva), what is the will of the great ocean? What water does the great ocean accept? What water does it reject?' The Deva (Deva) replied: 'That great ocean accepts all water.' Manjushri (Manjushri) said: 'Yes, Deva (Deva)! The Bodhisattva (Bodhisattva) precepts are like the great ocean, not rejecting filth. All the precepts of the ten directions return to it. Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and all beings are enlightened, practice the precepts, and universally travel within it.' The Deva (Deva) then asked: 'Manjushri (Manjushri)! What is meant by the term precepts?' Manjushri (Manjushri) replied: 'What is meant by precepts is to guide and teach about the dust and toil of love and affection, therefore it is called precepts; to understand greed, therefore it is called precepts.'
天子又問：「何謂開導恩愛塵勞？何謂曉了于貪慾者？」
答曰：「眾念思想計有吾我，處於諸見不棄顛倒，不捨不明愚癡之本，行於二事興發塵勞；分別此者，是謂曉了貪慾也。彼若修行無貪思想，凈導隨順不計吾我，不住諸見捐舍顛倒，棄捨無明愚癡之冥，不為二行塵勞不興亦無諍亂，無諍亂已究竟永安，是謂開化塵勞之律。
「譬如，天子！其有術師，明識能知毒虺種類，便以咒術除去毒害；學者若斯，設能分別塵勞本末無有根源，則能消滅塵勞恩愛。」
天子又問：「何謂開化塵勞本末之律？」
答曰：「于眾想念本末所行，無有想念則不興諍，已不興諍則無所著，已無所著則無所倚，已無所倚則無所住，已無所住則無惱熱，已無惱熱究竟被教而蒙度脫，此謂為律。設使，天子！以賢聖慧玄妙之智，曉了塵勞恩愛之本，虛妄空無，無所是在，無有常主亦無所屬，無所從來無所從去，無有處所亦無方面，無內無外亦不兩間，亦不積聚，無色無像無有形貌，是為曉了塵勞恩愛之本。」
天子又問：「塵勞云何而蒙度脫？為實為虛？」
答曰：「猶如有人臥出夢中，毒蛇螫之，其人苦痛不能堪任，尋時便服除毒之藥，其毒即滅痛[病-丙+(匆/心)]休息。于天子意所趣
【現代漢語翻譯】 現代漢語譯本
天子又問：『什麼叫做開導恩愛塵勞？什麼叫做曉了于貪慾者？』 答曰：『眾念思想計有吾我，處於諸見不棄顛倒，不捨不明愚癡之本，行於二事興發塵勞；分別此者，是謂曉了貪慾也。彼若修行無貪思想，凈導隨順不計吾我，不住諸見捐舍顛倒，棄捨無明愚癡之冥，不為二行塵勞不興亦無諍亂，無諍亂已究竟永安，是謂開化塵勞之律。 『譬如，天子！其有術師，明識能知毒虺（毒蛇）種類，便以咒術除去毒害；學者若斯，設能分別塵勞本末無有根源，則能消滅塵勞恩愛。』 天子又問：『何謂開化塵勞本末之律？』 答曰：『于眾想念本末所行，無有想念則不興諍，已不興諍則無所著，已無所著則無所倚，已無所倚則無所住，已無所住則無惱熱，已無惱熱究竟被教而蒙度脫，此謂為律。設使，天子！以賢聖慧玄妙之智，曉了塵勞恩愛之本，虛妄空無，無所是在，無有常主亦無所屬，無所從來無所從去，無有處所亦無方面，無內無外亦不兩間，亦不積聚，無色無像無有形貌，是為曉了塵勞恩愛之本。』 天子又問：『塵勞云何而蒙度脫？為實為虛？』 答曰：『猶如有人臥出夢中，毒蛇螫之，其人苦痛不能堪任，尋時便服除毒之藥，其毒即滅痛休息。于天子意所趣』
【English Translation】 English version
The king then asked: 'What is meant by enlightening and guiding the dust and toil of love and attachment? What is meant by understanding those who are greedy?' The answer was: 'The multitude of thoughts and ideas that calculate and possess 'I' and 'mine,' dwelling in various views without abandoning perversion, without relinquishing the root of ignorance and foolishness, acting in duality, giving rise to dust and toil; distinguishing this is called understanding greed. If one cultivates thought without greed, purely guides and follows without calculating 'I' and 'mine,' not dwelling in various views, renouncing perversion, abandoning the darkness of ignorance and foolishness, not engaging in dualistic actions, dust and toil will not arise, and there will be no strife or turmoil. When there is no strife or turmoil, one will ultimately attain eternal peace; this is called the law of enlightening and transforming dust and toil.' 'For example, O king! There are sorcerers who clearly recognize and know the types of poisonous snakes (du hui), and then use spells to remove the poison. Scholars are like this; if they can distinguish the origin and end of dust and toil, and that it has no root, then they can eliminate the dust and toil of love and attachment.' The king then asked: 'What is meant by the law of enlightening and transforming the origin and end of dust and toil?' The answer was: 'In the origin and end of the actions of the multitude of thoughts, if there are no thoughts, then strife will not arise; if strife does not arise, then there will be no attachment; if there is no attachment, then there will be nothing to rely on; if there is nothing to rely on, then there will be no dwelling; if there is no dwelling, then there will be no vexation; if there is no vexation, then one will ultimately be taught and liberated. This is called the law. If, O king! with the wisdom of the sages, the profound and subtle wisdom, one understands the origin of the dust and toil of love and attachment, that it is illusory, empty, and without substance, that it has no constant master nor belongs to anyone, that it comes from nowhere and goes nowhere, that it has no place nor direction, that it is neither inside nor outside nor in between, that it does not accumulate, that it has no color, no form, no shape, this is called understanding the origin of the dust and toil of love and attachment.' The king then asked: 'How is dust and toil liberated? Is it real or unreal?' The answer was: 'It is like a person who wakes up from a dream and is bitten by a poisonous snake. The person suffers greatly and cannot bear it, but then immediately takes medicine to remove the poison, and the poison disappears and the pain subsides. What do you think, O king?'
云何？其人審為毒蛇所螫，為虛事乎？」
答曰：「為虛，不可言實。」
又問：「設使虛者，何故被毒而蒙藥除？」
答曰：「如虛妄夢，夢虛不實而被于毒，毒除亦然亦無所除。」
文殊答曰：「眾聖解空，開化一切塵勞恩愛，亦復如是。如天子問：『何謂開化塵勞恩愛？為實為虛？』欲了此義，如我之身計無有身，恩愛塵勞實無恩愛，亦復若斯。設使我身是實身者，恩愛塵勞亦當常存，所以塵勞。無塵勞者，用我己身無有身故，由是之故，無有能得開化塵勞。所以者何？一切諸法皆為寂寞而無生故，諸法惔怕不可受持故，諸法靜默無歸趣故，諸法皆盡無積聚故，諸法無盡無所生故，諸法不生無所成故，諸法無成用無造故，諸法無作無所為故，諸法無為用無我故，諸法無我用無主故，諸法無主如虛空故，諸法無來無所著故，諸法無來從無住故，諸法無住無所受故，諸法無受無所著故。是故，天子！究竟蒙化，成為法律亦無所化。」
道門品第四
天子又問：「一切諸法，以何為門之元首也？」
答曰：「無順之念，以為門首；周旋生死順義之念，為泥洹矣。不行精進為掛礙門，精進之行為道品門；狐疑之行為陰蓋門，勤修解脫無掛礙門；思想諸著為塵勞門，無所想念
【現代漢語翻譯】 現代漢語譯本： 問：『這是怎麼回事？那個人確實是被毒蛇咬傷了嗎？還是虛假的？』
答：『是虛假的，不能說是真實的。』
又問：『假設是虛假的，為什麼會被毒所害，又用藥物去除呢？』
答：『就像虛妄的夢，夢是虛假的、不真實的，卻被毒所害，毒被去除也是一樣，實際上並沒有什麼被去除。』
文殊（Manjusri，菩薩名）答道：『眾聖理解空性，開化一切塵勞恩愛，也是如此。就像天子問：『什麼是開化塵勞恩愛？是真實的還是虛假的？』想要了解這個道理，就像我的身體，認為沒有身體，恩愛塵勞實際上沒有恩愛，也是這樣。假設我的身體是真實的身體，恩愛塵勞也應當永遠存在，所以塵勞沒有塵勞，因為我自己的身體沒有身體的緣故，因此，沒有人能夠開化塵勞。為什麼呢？一切諸法都是寂寞而沒有生起的緣故，諸法寂靜不可受持的緣故，諸法靜默沒有歸宿的緣故，諸法都消盡沒有積聚的緣故，諸法沒有窮盡沒有生起的緣故，諸法不生沒有成就的緣故，諸法沒有成就因為沒有造作的緣故，諸法沒有作為因為沒有所為的緣故，諸法沒有作為因為沒有我的緣故，諸法沒有我因為沒有主宰的緣故，諸法沒有主宰如同虛空的緣故，諸法沒有來處沒有執著的緣故，諸法沒有來處因為沒有住處的緣故，諸法沒有住處因為沒有接受的緣故，諸法沒有接受因為沒有執著的緣故。所以，天子！究竟蒙受教化，成為法律，實際上沒有什麼被教化。』
道門品第四
天子又問：『一切諸法，以什麼作為門的首要呢？』
答：『沒有順從之念，作為門的首要；周旋生死順應正義的念頭，就是涅槃（Nirvana，佛教術語，指解脫）了。不行精進是掛礙之門，精進行為是道品之門；狐疑的行為是陰蓋之門，勤修解脫是沒有掛礙之門；思想諸著是塵勞之門，沒有所想念
【English Translation】 English version: 『What is this? Was that person truly bitten by a venomous snake, or is it false?』
The answer: 『It is false; it cannot be said to be real.』
Again, he asked: 『Supposing it is false, why is one harmed by the poison and then has it removed by medicine?』
The answer: 『It is like a false dream. The dream is false and unreal, yet one is harmed by the poison. The removal of the poison is the same; in reality, nothing is removed.』
Manjusri (Manjusri, name of a Bodhisattva) replied: 『The saints understand emptiness and enlighten all defilements of labor and love; it is also like this. Just as the prince asked: 『What is the enlightenment of defilements of labor and love? Is it real or false?』 If you want to understand this principle, it is like my body, considering there is no body. Defilements of labor and love actually have no love; it is also like this. Supposing my body is a real body, defilements of labor and love should also always exist. Therefore, defilements of labor have no defilements because my own body has no body. Because of this, no one can enlighten defilements of labor. Why? Because all dharmas (dharmas, Buddhist term for phenomena) are solitary and without arising, because the dharmas are tranquil and cannot be held, because the dharmas are silent and have no refuge, because all dharmas are exhausted and have no accumulation, because the dharmas are endless and have no arising, because the dharmas do not arise and have no accomplishment, because the dharmas have no accomplishment because there is no creation, because the dharmas have no action because there is nothing to be done, because the dharmas are without action because there is no self, because the dharmas have no self because there is no master, because the dharmas have no master like emptiness, because the dharmas have no coming and no attachment, because the dharmas have no coming because there is no dwelling, because the dharmas have no dwelling because there is no receiving, because the dharmas have no receiving because there is no attachment. Therefore, Prince! Ultimately receiving enlightenment and becoming the law, in reality, there is nothing to be enlightened.』
Chapter Four: The Gate of the Path
The prince then asked: 『Among all dharmas, what is the foremost of the gates?』
The answer: 『The absence of compliant thoughts is the foremost of the gates; revolving in birth and death with thoughts compliant with righteousness is Nirvana (Nirvana, Buddhist term for liberation). Not practicing diligence is the gate of hindrance; diligent practice is the gate of the qualities of the path; doubtful behavior is the gate of the coverings of the five aggregates; diligently cultivating liberation is the gate of no hindrance; thinking of all attachments is the gate of defilements of labor; having no thoughts
無有虛妄無恩愛門；諸亂多念眾妄想門，寂然之行為恬怕門；六十二見為憍慢門，修于空無無自大門；隨惡親友為惡罪門，從善親友為善法門；眾邪見事為[病-丙+(匆/心)]患門，正見之義為安隱門；慳貪之事為貧匱門，佈施之義為大富門。
「毀犯戒者，便當歸趣諸惡道門；奉修禁戒，當歸一切生善處門。喜諍訟者，違失法門；若忍辱者，得歸殊特超異之門。為懈怠者，心垢穢門；遵行精進，為無垢門。放逸之事，為亂意門；一心之事，為定意門。惡智之行、癡冥之惑，如牛羊門；修智慧者，三十七品為道法本師子之門。
「而悉具足慈心行者，無所害門；悲哀行者志和雅門；性以和柔無諛諂門；而行喜悅樂法樂門；修行護者，無所適莫無增減門；行四意止，不失宿德諸所福門。四意斷者，順平等門；四神足者，心身輕門；五根行者，篤信之義為元首門；五力行者，不為塵勞及諸愛慾所玷汙門；七覺意者，悉已曉了平等慧門；八道行者，棄捐一切眾邪異徑迷惑之門。
「複次，天子！計于菩薩為諸佛法元首之門，將護諸法，法自在門故；善權方便，曉了處處無處之門故；智度無極，通知一切眾生心念所念，順度彼岸門故；六度無極，攝於六慾令無所處，為大乘門故；觀求于空，三界如化終
【現代漢語翻譯】 現代漢語譯本： 沒有虛假和恩愛的門徑；各種擾亂思緒、繁多念頭的虛妄之門，寂靜無為的行為是恬淡害怕之門；六十二種邪見是驕慢之門，修習空性無我的境界是去除自大之門；親近惡友是通往罪惡的門徑，親近善友是通往善良佛法的門徑；各種邪見之事是疾病災患之門，正確的見解是通往安穩的門徑；慳吝貪婪的行為是通往貧窮匱乏的門徑，佈施行善是通往大富大貴的門徑。
『毀犯戒律的人，便會歸向各種惡道的門徑；奉行修持戒律，會歸向一切產生善果的地方的門徑。喜歡爭論訴訟的人，會違背喪失佛法的門徑；如果能夠忍辱，就能歸向殊勝超凡的門徑。懈怠懶惰的人，心生垢穢，是通往污穢的門徑；遵從奉行精進，是通往沒有污垢的門徑。放縱逸樂的行為，是通往心意散亂的門徑；一心專注，是通往禪定心意的門徑。邪惡智慧的行為、愚癡昏暗的迷惑，如同牛羊所行之門徑；修習智慧的人，三十七道品是通往道法根本的獅子之門。
『而且完全具備慈悲心的人，沒有傷害的門徑；以悲憫之心行事的人，心志平和文雅；天性和藹柔順的人，沒有諂媚的門徑；以歡喜之心行事的人，喜愛佛法，是通往快樂佛法的門徑；修行守護的人，沒有適應或不適應，沒有增加或減少的門徑；奉行四念處（身念處、受念處、心念處、法念處）的人，不會失去往昔的功德和各種福報的門徑。修習四正勤（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長）的人，順應平等之門；修習四神足（欲神足、勤神足、心神足、觀神足）的人，身心輕安；奉行五根（信根、精進根、念根、定根、慧根）的人，篤實誠信是為首要的門徑；奉行五力（信力、精進力、念力、定力、慧力）的人，不會被塵世的勞苦以及各種愛慾所沾染；修習七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）的人，完全明瞭平等智慧之門；奉行八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的人，拋棄一切邪門歪道迷惑的門徑。
『此外，天子！認為菩薩是諸佛佛法的首要門徑，守護諸法，是佛法自在的門徑；善巧方便，明瞭處處無處的門徑；智慧度無極，通曉一切眾生心念所想，順利到達彼岸的門徑；六度（佈施、持戒、忍辱、精進、禪定、智慧）無極，攝取六慾使其無處可處，是大乘佛法的門徑；觀察尋求空性，三界如幻最終
【English Translation】 English version: There is no gate of falsehood and affection; the gate of various disturbances, numerous thoughts, and delusive imaginations; the practice of stillness is the gate of tranquility and fear; the sixty-two views are the gate of arrogance; cultivating emptiness and non-self is the gate of eliminating conceit; associating with evil friends is the gate of evil deeds; following good friends is the gate of good Dharma; various heretical views are the gate of illness and suffering; the meaning of right view is the gate of peace and security; stinginess and greed are the gate of poverty and lack; giving and generosity are the gate of great wealth.
'Those who violate precepts will go to the gates of various evil realms; those who uphold and cultivate precepts will go to the gates of all places where goodness arises. Those who delight in disputes and lawsuits will lose the gate of Dharma; those who practice patience will attain the gate of extraordinary transcendence. Those who are lazy and indolent have defiled minds, which is the gate of defilement; those who diligently practice are the gate of non-defilement. Indulgent and pleasurable actions are the gate of a distracted mind; single-mindedness is the gate of a concentrated mind. The practice of evil wisdom and the delusion of ignorance are like the gate of cattle and sheep; those who cultivate wisdom, the thirty-seven factors of enlightenment are the lion's gate of the fundamental teacher of the Dharma.
'Moreover, O son of the gods! Those who fully possess the practice of loving-kindness have no gate of harm; those who act with compassion have harmonious and elegant aspirations; those who are gentle and amiable by nature have no gate of flattery; those who act with joy delight in the Dharma, which is the gate of joyful Dharma; those who cultivate protection have no adapting or not adapting, no increasing or decreasing gate; those who practice the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena) do not lose past merits and various blessings. Those who practice the four right exertions (preventing evil from arising, abandoning evil that has arisen, generating good that has not arisen, and increasing good that has arisen) accord with the gate of equality; those who practice the four bases of power (zeal, effort, mind, and investigation) have lightness of body and mind; those who practice the five roots (faith, effort, mindfulness, concentration, and wisdom) have firm faith as the primary gate; those who practice the five powers (faith, effort, mindfulness, concentration, and wisdom) are not defiled by worldly toil and various desires; those who cultivate the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity) fully understand the gate of equal wisdom; those who practice the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) abandon all heretical and deluded paths.
'Furthermore, O son of the gods! Considering the Bodhisattva as the primary gate of the Buddhas' Dharma, protecting the Dharma is the gate of Dharma's freedom; skillful means are the gate of understanding everywhere and nowhere; wisdom is boundless, understanding the thoughts of all beings, smoothly reaching the other shore; the six perfections (giving, morality, patience, effort, concentration, and wisdom) are boundless, taking in the six desires and making them nowhere to be found, which is the gate of the Great Vehicle; observing and seeking emptiness, the three realms are like illusions, ultimately
始如夢，智慧明門故；一切諸法皆為本無，法無生忍，明達自然無所不了，其慧不依他人明故。」
天子又問：「文殊師利！何謂法界之門乎？」
答曰：「其法界者，則曰普門。」
又問：「其法界為何所界？」
答曰：「一切眾生之所界者，名曰法界。」
又問：「其法界者，豈有分際？」
文殊答曰：「虛空之界，寧有分際乎？」
報曰：「不也，文殊！」
答曰：「猶如虛空無有分際，法界如是亦無分際。」
天子又問曰：「豈可分別於法界乎？」
答曰：「其法界者，不可分別。」
天子又問：「仁者！何因解明諸法，乃能曉瞭如斯辯才。」
文殊告曰：「于天子意所趣云何？其呼響者，而有音出，以何解法？」
天子報曰：「其呼響者，不解諸法，以緣合成乃響出矣。」
答曰：「如是，天子！菩薩皆因眾生緣故，而有所說。」
天子又問：「仁者！為住何所而有所說？」
答曰：「如來化住有所講，吾之所住所演若斯，若曰：『如來之化，法無所住而有所說。』答：『如如來化，于無所住而有所說。』吾之所宣，亦復如是。」
「設使，文殊！於一切法無所住立，而有所說，仁何所住，成
【現代漢語翻譯】 現代漢語譯本：開始就像一場夢，這是因為智慧之門開啟的緣故；一切諸法原本都是空無，證得法無生忍（對一切法不生不滅的真理的領悟），就能明瞭通達自然，沒有什麼不明白的，因為這種智慧不依賴於他人而自發顯現。
天子又問：『文殊師利（Manjushri，智慧的象徵）！什麼是法界（Dharmadhatu，一切法的總稱）之門呢？』
文殊師利回答說：『這法界，就叫做普門（普遍之門）。』
天子又問：『這法界是由什麼來界定的呢？』
文殊師利回答說：『一切眾生所界定的，就叫做法界。』
天子又問：『這法界，難道有邊界嗎？』
文殊師利回答說：『虛空的邊界，難道有分界嗎？』
天子回答說：『沒有，文殊師利！』
文殊師利回答說：『就像虛空沒有邊界一樣，法界也是這樣，沒有邊界。』
天子又問：『難道可以分別法界嗎？』
文殊師利回答說：『這法界，是不可分別的。』
天子又問：『仁者！因為什麼原因能夠理解明白諸法，才能通曉如此的辯才？』
文殊師利告訴天子說：『在天子的想法里，覺得怎麼樣？那呼喊的聲音，之所以能發出聲音，是用什麼方法來理解的呢？』
天子回答說：『那呼喊的聲音，並不能理解諸法，是因為因緣和合才發出聲音的。』
文殊師利回答說：『是的，天子！菩薩都是因為眾生的緣故，才有所說的。』
天子又問：『仁者！爲了住在什麼地方而有所說呢？』
文殊師利回答說：『如來的化身住在某個地方而有所講說，我所住的地方所演說的也是這樣，如果說：『如來的化身，法無所住而有所說。』那麼回答是：『如同如來的化身，在無所住的地方而有所說。』我所宣說的，也是這樣。』
『假設，文殊師利！對於一切法無所住立，而有所說，仁者你住在什麼地方，才能成就如此的辯才呢？』
【English Translation】 English version: It begins like a dream, because of the opening of the gate of wisdom; all dharmas (phenomena, teachings) are originally non-existent, and attaining the forbearance of the non-origination of dharmas (understanding the truth of the non-arising and non-ceasing of all dharmas) allows one to clearly understand nature, with nothing not understood, because this wisdom arises spontaneously and does not rely on others.
The prince then asked: 'Manjushri (symbol of wisdom)! What is the gate of the Dharmadhatu (totality of all dharmas)?'
Manjushri replied: 'That Dharmadhatu is called the Universal Gate (gate of universality).'
The prince then asked: 'What defines the boundary of the Dharmadhatu?'
Manjushri replied: 'That which is defined by all sentient beings is called the Dharmadhatu.'
The prince then asked: 'Does the Dharmadhatu have boundaries?'
Manjushri replied: 'Does the realm of space have boundaries?'
The prince replied: 'No, Manjushri!'
Manjushri replied: 'Just as space has no boundaries, so too the Dharmadhatu has no boundaries.'
The prince then asked: 'Can the Dharmadhatu be differentiated?'
Manjushri replied: 'The Dharmadhatu cannot be differentiated.'
The prince then asked: 'Virtuous one! What is the reason you can understand and clarify all dharmas, and thus comprehend such eloquence?'
Manjushri told the prince: 'What do you think, O prince? When a sound is produced from a call, how do you understand this dharma?'
The prince replied: 'That call does not understand the dharmas; it is because of the aggregation of conditions that the sound is produced.'
Manjushri replied: 'So it is, O prince! Bodhisattvas speak because of the conditions of sentient beings.'
The prince then asked: 'Virtuous one! Where do you abide when you speak?'
Manjushri replied: 'The transformation body of the Tathagata (Buddha) abides somewhere and speaks, and what I abide in and expound is like that. If it is said: 'The transformation body of the Tathagata, without abiding anywhere, speaks,' then the answer is: 'Like the transformation body of the Tathagata, without abiding anywhere, it speaks.' What I proclaim is also like that.'
'Suppose, Manjushri! If you speak about all dharmas without abiding anywhere, where do you abide to achieve such eloquence?'
于無上正真之道，為最正覺乎？」
答曰：「吾住五逆，乃成無上正真之道。」
又問文殊：「其五逆者，為住何所？」
答曰：「其五逆者，無有根本亦無所住。」
又問：「如來說言，其作逆者，無間可避不離地獄？」
答曰：「如是，天子！如佛所說，其作逆者當墮地獄。若菩薩住於此五逆，疾逮無上正真之道。何謂為五：假使菩薩慇勤至心發大道意，去小乘心而不墮落聲聞緣覺之地，是第一逆；發心廣施一切所有，無所愛惜，不與慳貪而共合會，是第二逆；而發慈心，一切眾生吾當度之，不中懈廢，是第三逆；見一切法無所從生，尋便逮得無所從生法忍，不復中與六十二疑邪見俱合，是第四逆；所當知見，所當斷除，所當頒宣，所當成覺，發意之頃悉知見覺，靡所不達而無所住，成一切智不著三界，是為五逆。」
文殊師利謂其天子：「菩薩已住於是五逆，爾乃疾成無上正真之道，為最正覺。」
天子又問：「所說何謂？逆不成逆，順不成順。」
答曰：「如紫磨金及如意珠，雖墮不凈，為俱合乎？」
答曰：「不合。所以者何？其物真故，不與偽合。」
文殊告曰：「人心本凈，縱處穢濁則無瑕疵，猶如日明不與冥合，亦如蓮花不為泥塵之
【現代漢語翻譯】 現代漢語譯本： 問：『爲了達到無上正真之道，成為最正覺悟的人嗎？』 答：『我安住於五逆之中，才能成就無上正真之道。』 又問文殊（Manjusri，菩薩名）: 『這五逆，是安住在什麼地方呢？』 答：『這五逆，沒有根本，也沒有安住的地方。』 又問：『如來說過，作逆的人，無法避免無間地獄，無法離開地獄？』 答：『是的，天子（Devaputra，天神之子）！如佛所說，作逆的人應當墮入地獄。如果菩薩安住于這五逆之中，就能迅速達到無上正真之道。什麼是五逆呢？ 假設菩薩慇勤至誠地發起廣大的道心，去除小乘之心，不墮落到聲聞（Sravaka，聽聞佛法而悟道者）緣覺（Pratyekabuddha，靠自己悟道者）的境界，這是第一逆；發起心願廣泛佈施一切所有，沒有吝惜，不與慳吝貪婪之心相結合，這是第二逆；發起慈悲之心，一切眾生我都應當度化他們，不中途懈怠廢棄，這是第三逆；見到一切法無所從來，隨即獲得無所從來法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟），不再與六十二種邪見相結合，這是第四逆；所應當知道的，所應當斷除的，所應當宣揚的，所應當成就覺悟的，在發心的一瞬間全部知曉、見到、覺悟，沒有不通達的，也沒有任何執著，成就一切智慧，不執著於三界（Trailokya，欲界、色界、無色界），這就是五逆。』 文殊師利（Manjusri）對天子說：『菩薩已經安住于這五逆之中，這樣才能迅速成就無上正真之道，成為最正覺悟的人。』 天子又問：『所說的什麼意思呢？逆不成逆，順不成順。』 答：『比如紫磨金和如意珠（Cintamani，能如意生出寶物的寶珠），即使掉入不凈之物中，會與不凈之物結合嗎？』 答：『不會結合。為什麼呢？因為它的本質是純真的，不會與虛假的東西結合。』 文殊（Manjusri）告訴他：『人心本來是清凈的，即使處於污穢之中也不會有瑕疵，就像太陽的光明不會與黑暗結合，也像蓮花不會被泥土污染一樣。』
【English Translation】 English version: Asked: 'Is it to attain the unsurpassed, true, and correct path, to become the most perfectly enlightened one?' Answered: 'I dwell in the five rebellious acts, and then accomplish the unsurpassed, true, and correct path.' Then Manjusri (Manjusri, name of a Bodhisattva) was asked: 'Where do these five rebellious acts dwell?' Answered: 'These five rebellious acts have no root and dwell nowhere.' Asked again: 'The Thus Come One (Tathagata, title of a Buddha) said that those who commit rebellious acts cannot avoid the uninterrupted hell and cannot leave hell?' Answered: 'Yes, son of heaven (Devaputra, son of a god)! As the Buddha said, those who commit rebellious acts should fall into hell. If a Bodhisattva dwells in these five rebellious acts, he will quickly attain the unsurpassed, true, and correct path. What are the five? Suppose a Bodhisattva diligently and sincerely generates the great mind of the path, removes the mind of the Small Vehicle, and does not fall into the realm of Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), this is the first rebellious act; generates the mind to widely give away all possessions, without being stingy, and does not associate with stinginess and greed, this is the second rebellious act; generates a compassionate mind, thinking that I should liberate all sentient beings, without becoming lazy or abandoning the effort midway, this is the third rebellious act; sees that all dharmas (Dharma, the teachings of the Buddha) do not arise from anywhere, and immediately attains the forbearance of the non-arising of dharmas (Anutpattika-dharma-ksanti, realization of the truth of the non-arising and non-ceasing of all dharmas), and no longer combines with the sixty-two kinds of heretical views, this is the fourth rebellious act; what should be known, what should be eliminated, what should be proclaimed, what should be accomplished in enlightenment, in the instant of generating the mind, all is known, seen, and awakened, nothing is not understood, and there is no attachment, accomplishing all wisdom and not being attached to the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), this is the five rebellious acts.' Manjusri (Manjusri) said to the son of heaven: 'The Bodhisattva has already dwelt in these five rebellious acts, and then he will quickly accomplish the unsurpassed, true, and correct path, to become the most perfectly enlightened one.' The son of heaven asked again: 'What is meant by what you said? Rebellious is not rebellious, and compliant is not compliant.' Answered: 'For example, would purple-gold and a wish-fulfilling jewel (Cintamani, a jewel that can produce treasures as desired), even if they fall into impure things, combine with them?' Answered: 'They would not combine. Why? Because their essence is pure, and they will not combine with false things.' Manjusri (Manjusri) told him: 'The human mind is originally pure, and even if it is in defilement, it will have no flaws, just as the light of the sun does not combine with darkness, and just as the lotus flower is not contaminated by mud and dust.'
所玷汙。譬如虛空無能污者，欲行學法發菩薩心，住于諸逆亦不動搖，開化諸逆則名曰順，其心本凈不與穢合。所以者何？設使合者不可復別，水及泥土尚不俱合，況於心本清凈，無形與形，合乎？」
佛說文殊師利凈律經
【現代漢語翻譯】 現代漢語譯本：
被沾染污染。譬如虛空是無法被污染的，想要學習佛法併發菩薩心的人，即使身處各種違逆之境也不會動搖，能夠開導轉化各種違逆之境就叫做順境，因為他的心本來就是清凈的，不會與污穢之物相合。為什麼這麼說呢？如果真的相合，那就無法再分離了，水和泥土尚且不能完全融合在一起，更何況是心本來就清凈無染，無形無相的心又怎麼會與有形有相之物相合呢？』
《佛說文殊師利凈律經》
【English Translation】 English version:
'Is defiled. For example, the void cannot be defiled. One who wishes to study the Dharma and generate the Bodhi mind, even when dwelling in adverse circumstances, will not be shaken. To enlighten and transform all adversities is called accordance, because his mind is originally pure and does not unite with impurity. Why is this so? If they were truly united, they could not be separated again. Water and mud cannot even completely merge together, how much more so the mind, which is originally pure, formless and without shape, how could it unite with form and shape?'
The Buddha Speaks the Manjushri Pure Precepts Sutra