T14n0461_佛說文殊師利現寶藏經
大正藏第 14 冊 No. 0461 佛說文殊師利現寶藏經
No. 461 [No. 462]
佛說文殊師利現寶藏經卷上
西晉月氏三藏竺法護譯
聞如是：
一時，佛游舍衛祇樹給孤獨精舍，與大比丘眾俱，比丘千二百五十，菩薩萬人。
爾時，佛于迦利羅講堂上坐，與無央數百千之眾周匝圍繞而為說經。於是，文殊師利與五百菩薩，及諸天釋梵、四天王眷屬，俱詣佛所，稽首佛足，繞佛三匝，卻坐一面。
文殊師利白佛言：「曏者世尊，為說何法？愿天中天，尊崇所講。」
賢者須菩提承佛威神，白文殊師利：「曏者世尊說弟子事，愿今上人說菩薩行。」
文殊師利答須菩提：「一切弟子、緣覺所行，非菩薩器，焉用問為？」
曰：「愿解說，審是器者，當聽受之。」
文殊師利答曰：「尊者須菩提！為知何者是器？云何非器？」
須菩提曰：「其諸弟子每以聲音而得解脫，我等豈知是器非器？今請問之，愿樂欲聞。」
文殊師利答曰：「唯，須菩提！其有出於冥者，皆非佛法器；假使于冥為現照明亦不墮冥，救護眾生不與冥合，一切所有造佛法器。
「又，須菩提！得限而學學法已成，視一切人，
【現代漢語翻譯】 現代漢語譯本 《佛說文殊師利現寶藏經》捲上 西晉月氏三藏竺法護譯 我是這樣聽說的： 一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）游化，與眾多大比丘在一起，比丘有一千二百五十人，菩薩有一萬人。 當時，佛陀在迦利羅講堂（Kariravihara）上安坐，無數百千的大眾周匝圍繞著他，佛陀為他們說法。這時，文殊師利（Manjusri）菩薩與五百位菩薩，以及諸天、釋提桓因（Sakra Devendra）、四大天王（Four Heavenly Kings）及其眷屬，一同來到佛陀的住所，頂禮佛足，繞佛三圈，然後退坐在一旁。 文殊師利菩薩對佛陀說：『剛才世尊，您說了什麼法？愿天中之天，詳細說明您所講的內容。』 賢者須菩提（Subhuti）憑藉佛陀的威神力，對文殊師利菩薩說：『剛才世尊說的是關於弟子們的事情，希望您現在能說說菩薩的修行。』 文殊師利菩薩回答須菩提說：『一切弟子、緣覺（Pratyekabuddha）所修行的，不是菩薩的根器，問了有什麼用呢？』 須菩提說：『希望您能解說，如果確實是菩薩的根器，我們應當聽受。』 文殊師利菩薩回答說：『尊者須菩提！您知道什麼是根器？什麼不是根器嗎？』 須菩提說：『那些弟子們常常通過聲音而得到解脫，我們怎麼知道他們是根器還是非根器呢？現在請教您，希望樂意聽聞。』 文殊師利菩薩回答說：『是的，須菩提！那些出於黑暗中的人，都不是佛法的根器；即使在黑暗中為他們顯現光明，他們也不會墮入黑暗，救護眾生也不會與黑暗結合，一切所作所為都符合佛法的根器。 『還有，須菩提！得到侷限而學習，學習佛法已經完成，輕視一切人，
【English Translation】 English version The Sutra of Manjusri's Manifestation of a Treasure Trove Spoken by the Buddha, Volume 1 Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty Thus have I heard: At one time, the Buddha was traveling in Sravasti, at the Jetavana Anathapindika-arama (祇樹給孤獨精舍), together with a large assembly of great Bhikshus, numbering one thousand two hundred and fifty, and ten thousand Bodhisattvas. At that time, the Buddha was seated upon the Kariravihara (迦利羅講堂), surrounded by countless hundreds of thousands of beings, to whom he was expounding the Dharma. Thereupon, Manjusri (文殊師利) Bodhisattva, together with five hundred Bodhisattvas, as well as the retinue of the Devas, Sakra Devendra (釋提桓因), and the Four Heavenly Kings (四天王), approached the Buddha's location, bowed their heads to the Buddha's feet, circumambulated the Buddha three times, and then sat down to one side. Manjusri Bodhisattva said to the Buddha: 'Just now, World Honored One, what Dharma were you expounding? May the Honored One among Devas, elaborate on what you were speaking about.' The worthy Subhuti (須菩提), relying on the Buddha's majestic power, said to Manjusri Bodhisattva: 'Just now, the World Honored One was speaking about the affairs of the disciples; may you now speak about the practices of the Bodhisattvas.' Manjusri Bodhisattva replied to Subhuti: 'The practices of all disciples and Pratyekabuddhas (緣覺) are not the vessels of Bodhisattvas; what is the use of asking?' Subhuti said: 'May you explain; if they are indeed the vessels, we shall listen and receive.' Manjusri Bodhisattva replied: 'Venerable Subhuti! Do you know what are vessels? What are not vessels?' Subhuti said: 'Those disciples who often attain liberation through sound, how can we know whether they are vessels or not vessels? Now we ask you, hoping to hear with joy.' Manjusri Bodhisattva replied: 'Yes, Subhuti! Those who emerge from darkness are not vessels of the Buddha-dharma; even if light is shown to them in the darkness, they will not fall into darkness, and protecting sentient beings will not unite with darkness; all that is done is in accordance with the vessels of the Buddha-dharma. 'Furthermore, Subhuti! Obtaining limitations and learning, learning the Dharma has been completed, looking down upon all people,'
見不與取，其意恐懼心厭穢之，畏諸三界不以喜樂，則為非是諸佛法器。設御當來未行數千劫，周旋三界而無恐畏，於三垢而無心，欲樂於生死，譬如遊觀園囿、講堂歡悅一切，所有往來無有六事，是謂為佛法器。
「又，須菩提！菩薩現在愛慾而無慾樂，示現瞋怒而無恚害，示現愚癡而無闇冥，示現𣧑弊剛強屠魁而無塵垢。現在三界諸無御者為之正導，于憒亂中順而不荒，于貢高者謙卑為禮，為諸群生除其重擔，教授一切令三寶不絕，得三達智而普示現，此謂為是諸佛法器。」
於是，須菩提問文殊師利：「諸法等耳，俱共同舉本際一也。是器非器，何得知乎？」
文殊師利答曰：「譬如陶家，泥土一等，作種種器，皆共一處合而燒之，或受醍醐、或受麻油、或受甘露蜜、或受于不凈，其泥一等無若干也；如是，須菩提！諸法同等俱共一也，其本際一，從緣起行則有差特，彼醍醐油器喻弟子、緣覺，甘露蜜器謂諸菩薩，不凈器者方如下賤凡夫之士也。」
又問文殊師利：「可令諸有器為非器不？」
答曰：「可使非器耳。」
須菩提曰：「以何因緣？」
答曰：「唯，須菩提！其受一切欲塵之器住在有中，若復有能斷諸欲塵，是悉非為佛法之器。」
又問：「文
【現代漢語翻譯】 現代漢語譯本： 『如果見到不給予，內心恐懼厭惡，畏懼三界而不感到喜悅，那就不是諸佛的法器。如果能夠面對未來無數劫，在三界中周旋而沒有恐懼，對於貪嗔癡三垢沒有執著，對於生死感到快樂，就像在花園、講堂中游玩一樣歡悅，一切往來都沒有六種障礙，這就是佛的法器。』 『此外，須菩提（Subhuti）！菩薩（Bodhisattva）現在顯現愛慾卻沒有愛慾的快樂，示現嗔怒卻沒有嗔恨的傷害，示現愚癡卻沒有黑暗的迷惑，示現粗暴剛強如同屠夫卻沒有塵垢。在三界中，對於沒有引導的人給予正確的引導，在混亂中順應而不荒謬，對於貢高我慢的人謙卑有禮，為眾生解除他們的重擔，教導一切眾生使三寶（Triratna）不絕，獲得三種智慧而普遍示現，這就是諸佛的法器。』 於是，須菩提（Subhuti）問文殊師利（Manjusri）: 『諸法平等，共同歸於本源。如何得知什麼是法器，什麼不是法器呢？』 文殊師利（Manjusri）回答說：『譬如陶工，泥土一樣，製作各種器皿，都放在一起燒製，有的盛放醍醐（ghrta，一種澄清的奶油），有的盛放麻油，有的盛放甘露蜜，有的盛放不凈之物，泥土本身沒有差別；同樣，須菩提（Subhuti）！諸法同等，共同歸於一體，其本源相同，但從因緣生起的行為則有差別。盛放醍醐油的器皿比喻弟子（sravaka）、緣覺（pratyekabuddha），盛放甘露蜜的器皿比喻諸菩薩（Bodhisattva），盛放不凈之物的器皿就像凡夫俗子。』 又問文殊師利（Manjusri）：『可以使原本是法器的變成不是法器的嗎？』 回答說：『可以使原本是法器的變成不是法器的。』 須菩提（Subhuti）問：『因為什麼因緣呢？』 回答說：『是的，須菩提（Subhuti）！那些盛放各種慾望塵垢的器皿住在有為法中，如果能夠斷除各種慾望塵垢，這些就都不是佛法的法器。』 又問：『文殊師利（Manjusri）！』
【English Translation】 English version: 『If one sees something and does not give, and their mind is filled with fear and disgust, and they fear the three realms without joy, then they are not a vessel of the Buddhas' Dharma. If one can face the coming thousands of kalpas (aeon), circulate in the three realms without fear, have no attachment to the three poisons (greed, hatred, delusion), and find joy in birth and death, like enjoying a garden or a lecture hall, and all comings and goings are without the six hindrances, then this is a vessel of the Buddha's Dharma.』 『Furthermore, Subhuti (Subhuti)! A Bodhisattva (Bodhisattva) now manifests love and desire without the pleasure of desire, shows anger without harm, shows ignorance without darkness, and appears coarse, stubborn, and like an executioner without defilement. In the three realms, they give correct guidance to those without guidance, comply without chaos in confusion, are humble and courteous to the arrogant, relieve the heavy burdens of all beings, teach all to ensure the Three Jewels (Triratna) are not cut off, attain the three wisdoms and universally manifest them. This is said to be a vessel of the Buddhas' Dharma.』 Then, Subhuti (Subhuti) asked Manjusri (Manjusri): 『All dharmas (phenomena) are equal, and together return to the original source. How can one know what is a vessel and what is not a vessel?』 Manjusri (Manjusri) replied: 『For example, a potter, the clay is the same, makes various vessels, and puts them all together to be fired. Some hold ghee (ghrta), some hold sesame oil, some hold nectar, and some hold impure things, but the clay itself is no different. Likewise, Subhuti (Subhuti)! All dharmas (phenomena) are equal and together return to one, their original source is the same, but from the arising of conditions, there are differences in actions. The vessels holding ghee and oil are metaphors for disciples (sravaka) and pratyekabuddhas (pratyekabuddha), the vessels holding nectar are metaphors for Bodhisattvas (Bodhisattva), and the vessels holding impure things are like ordinary people.』 He further asked Manjusri (Manjusri): 『Can a vessel be made into a non-vessel?』 He replied: 『A vessel can be made into a non-vessel.』 Subhuti (Subhuti) asked: 『For what reason?』 He replied: 『Yes, Subhuti (Subhuti)! Those vessels that hold all the dust of desires dwell in existence. If one can cut off all the dust of desires, then these are not vessels of the Buddha's Dharma.』 He further asked: 『Manjusri (Manjusri)!』
殊師利！器者有何高下？」
答曰：「唯，須菩提！器者無高無下。」
又問：「云何？文殊師利！器無高下？」
答曰：「實無高無下，用法所住無高下故，則為牢堅之器。假使有高下行，則知是為破壞之器。唯，須菩提！譬如虛空，非是一切藥草樹木萬物之器；如是，須菩提！菩薩為一切佛法器，亦無有餘器。譬如地上生樹，虛空能受令長大器；如是，須菩提！菩薩發清凈等意，承智慧度無極而得長育。」
又問：「文殊師利！云何菩薩而得長育？」
答曰：「譬如虛空之所長育，菩薩亦然；虛空及菩薩，終無增益亦無損耗。」
又問：「文殊師利！是語何謂？」
答曰：「不增塵垢、不損佛法。」
又問：「文殊師利！塵與佛法有何異乎？」
答曰：「譬如近須彌山者，光明同照令現一貌皆為金色，菩薩如是，以智慧光明消諸塵垢，使同其貌為佛法色。唯，須菩提！是故諸塵皆是佛法，智慧明者當作是觀等無有異，一切諸法是謂佛法。」
又問：「曷云一切諸法皆為佛法？」
答曰：「所作如諸佛所為。」
又問：「云何，文殊師利！如佛所為？」
答曰：「如本末亦然，其如不增不減，是謂為如。」
又問：「文殊
【現代漢語翻譯】 現代漢語譯本 殊師利（Manjusri，文殊菩薩）！什麼是器皿的高下之分？」
答曰：『是的，須菩提（Subhuti，佛陀的弟子）！器皿沒有高下之分。』
又問：『為什麼？文殊師利！器皿沒有高下之分？』
答曰：『實際上沒有高下之分，因為用法所處沒有高下之分，所以是堅固的器皿。如果存在高下之行，就知道這是會被破壞的器皿。是的，須菩提！譬如虛空，不是一切藥草樹木萬物的器皿；如此，須菩提！菩薩是一切佛法的器皿，也沒有其他的器皿。譬如地上生長的樹木，虛空能夠容納使其長大；如此，須菩提！菩薩發起清凈平等的意念，承受智慧度無極的教誨而得以成長。』
又問：『文殊師利！菩薩如何才能成長？』
答曰：『譬如虛空所滋養成長，菩薩也是這樣；虛空和菩薩，最終既沒有增加也沒有減少。』
又問：『文殊師利！這話是什麼意思？』
答曰：『不增加塵垢，不減少佛法。』
又問：『文殊師利！塵垢和佛法有什麼不同？』
答曰：『譬如靠近須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的事物，光明共同照耀使其呈現一樣的面貌，都成為金色，菩薩也是這樣，用智慧的光明消除各種塵垢，使之與佛法一樣呈現佛法的顏色。是的，須菩提！因此各種塵垢都是佛法，智慧明瞭的人應當這樣觀察，平等沒有差異，一切諸法都可說是佛法。』
又問：『如何說一切諸法都是佛法？』
答曰：『所作所為如同諸佛所為。』
又問：『為什麼，文殊師利！如同佛所為？』
答曰：『如同本末始終一樣，如同不增不減，這就叫做如。』
又問：『文殊
【English Translation】 English version 『Manjusri (文殊菩薩)! What are the differences in the quality of vessels?』
He answered: 『Yes, Subhuti (須菩提, a disciple of the Buddha)! Vessels have neither high nor low quality.』
He asked again: 『Why, Manjusri! Do vessels have no high or low quality?』
He answered: 『In reality, there is no high or low quality, because the way they are used has no high or low quality, thus they are considered firm and solid vessels. If there is action based on high or low quality, then know that it is a vessel that will be destroyed. Yes, Subhuti! For example, the void is not a vessel for all herbs, trees, and myriad things; likewise, Subhuti! A Bodhisattva is a vessel for all Buddhist teachings, and there are no other vessels. Just as a tree grows on the ground, the void can contain it and allow it to grow tall; likewise, Subhuti! A Bodhisattva generates pure and equal intention, receives the immeasurable teachings of the Perfection of Wisdom, and thus grows and develops.』
He asked again: 『Manjusri! How does a Bodhisattva grow and develop?』
He answered: 『Just as the void nourishes and allows growth, so too is it with a Bodhisattva; the void and the Bodhisattva ultimately neither increase nor decrease.』
He asked again: 『Manjusri! What does this statement mean?』
He answered: 『It does not increase defilements, nor does it diminish the Buddha's teachings.』
He asked again: 『Manjusri! What is the difference between defilements and the Buddha's teachings?』
He answered: 『For example, things near Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology) are illuminated by the same light, causing them to appear with the same golden color. A Bodhisattva is like this, using the light of wisdom to eliminate all defilements, making them appear the same, with the color of the Buddha's teachings. Yes, Subhuti! Therefore, all defilements are the Buddha's teachings. Those with clear wisdom should observe in this way, equally without difference; all dharmas are what is called the Buddha's teachings.』
He asked again: 『How can it be said that all dharmas are the Buddha's teachings?』
He answered: 『What is done is like what all Buddhas do.』
He asked again: 『Why, Manjusri! Is it like what the Buddhas do?』
He answered: 『It is like the beginning and the end are the same, like there is no increase or decrease, this is called Suchness.』
He asked again: 『Manjusri
師利！何謂為本？云何為末？」
答曰：「本者空、末者寂，是謂本末。」
又問：「文殊師利！空之與寂有何異乎？」
答曰：「譬如金之與寶，寧有異無？」
須菩提曰：「其物一等，但名異耳。」
答曰：「如是，空以寂寞但名異耳，智者不著于字數也。」
又問：「文殊師利！何謂癡相？云何黠相？」
答曰：「如佛所教，因緣為癡相，法義為黠相。」
又問：「文殊師利！何所為因緣相？」
答曰：「十二因緣相；則，須菩提！為因緣相也；彼若有念造便有想知，假使無念造無想則不現知；彼癡者有念起，是等即有言說知；黠者無念造，則無言說知；彼若無所住便普遍至，是賢聖行於行有行，無行者非是賢聖行。」
須菩提又問：「文殊師利！何謂為賢聖？」
答曰：「賢聖者，謂御空而無跡。」
又問：「文殊師利！一切法，寧復是無垢空等御不？」
答曰：「然。」
須菩提又問：「何緣爾乎？」
文殊師利曰：「譬如眾水歸於大海合為一味；如是，須菩提！無垢空等以御諸法，皆作一味，用脫眾生。」
又問：「文殊師利！何說解脫？」
曰：「云何須菩提！何緣有礙？」
曰：
【現代漢語翻譯】 現代漢語譯本 師利（Śāriputra，舍利弗）！什麼是根本？什麼又是末端？' 回答說：'根本是空（Śūnyatā），末端是寂（Śānta），這就是所謂的根本和末端。' 又問：'文殊師利（Mañjuśrī）！空和寂有什麼不同呢？' 回答說：'譬如金和寶，難道有什麼不同嗎？' 須菩提（Subhūti）說：'它們的本質是一樣的，只是名稱不同罷了。' 回答說：'正是這樣，空和寂，只是名稱不同罷了，智者不會執著于文字上的差別。' 又問：'文殊師利！什麼是愚癡的相狀？什麼是聰慧的相狀？' 回答說：'如佛所教導的，因緣（Hetupratyaya）是愚癡的相狀，法義（Dharma）是聰慧的相狀。' 又問：'文殊師利！什麼是因緣的相狀？' 回答說：'十二因緣（Dvādaśāṅga-pratītyasamutpāda）的相狀；須菩提！這就是因緣的相狀。如果心中有念頭產生，就會有想和知；假如沒有念頭產生，沒有想，就不會顯現知。那些愚癡的人有念頭生起，就會有言語表達的知；聰慧的人沒有念頭產生，就沒有言語表達的知。如果心中沒有執著，就能普遍到達，這是賢聖（Ārya）的行為。在行為中有行為，沒有行為的人不是賢聖的行為。' 須菩提又問：'文殊師利！什麼是賢聖？' 回答說：'賢聖就是能夠駕馭空性而沒有痕跡。' 又問：'文殊師利！一切法（Dharma），難道都是無垢的空性，平等地駕馭它們嗎？' 回答說：'是的。' 須菩提又問：'因為什麼緣故是這樣呢？' 文殊師利說：'譬如眾多的水流歸於大海，合成為一種味道；像這樣，須菩提！無垢的空性平等地駕馭諸法，都成為一種味道，用來使眾生解脫。' 又問：'文殊師利！如何說是解脫？' 回答說：'須菩提！因為什麼緣故會有障礙？' 說：
【English Translation】 English version 'Śāriputra! What is the root? What is the end?' He answered: 'The root is emptiness (Śūnyatā), the end is tranquility (Śānta), this is what is called the root and the end.' Again he asked: 'Mañjuśrī! What is the difference between emptiness and tranquility?' He answered: 'For example, gold and treasure, is there any difference?' Subhūti said: 'Their essence is the same, only the names are different.' He answered: 'That's right, emptiness and tranquility, only the names are different, the wise do not cling to the differences in words.' Again he asked: 'Mañjuśrī! What is the appearance of foolishness? What is the appearance of wisdom?' He answered: 'As the Buddha taught, condition (Hetupratyaya) is the appearance of foolishness, Dharma is the appearance of wisdom.' Again he asked: 'Mañjuśrī! What is the appearance of condition?' He answered: 'The appearance of the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda); Subhūti! This is the appearance of condition. If a thought arises in the mind, there will be thought and knowledge; if no thought arises, there is no thought, then knowledge will not appear. Those who are foolish have thoughts arising, and there will be knowledge expressed in words; those who are wise have no thoughts arising, and there is no knowledge expressed in words. If there is no attachment in the mind, one can reach everywhere, this is the conduct of the noble ones (Ārya). In conduct there is conduct, those without conduct are not the conduct of the noble ones.' Subhūti asked again: 'Mañjuśrī! What is a noble one?' He answered: 'A noble one is one who can ride emptiness without a trace.' Again he asked: 'Mañjuśrī! Are all dharmas equally ridden by immaculate emptiness?' He answered: 'Yes.' Subhūti asked again: 'For what reason is this so?' Mañjuśrī said: 'For example, many streams flow into the ocean and become one taste; like this, Subhūti! Immaculate emptiness equally rides all dharmas, all become one taste, to liberate sentient beings.' Again he asked: 'Mañjuśrī! How is liberation explained?' He answered: 'Subhūti! For what reason is there obstruction?' Said:
「用無智故而有礙。」
答曰：「如是，須菩提！用度無智故說解脫。」
又問：「文殊師利！一切諸法而無有異，何從得是有智無智之說？」
答曰：「譬如夏月熱時說水，冬日寒冷亦復說水，其水無異；如是，須菩提！用想不清白而有塵垢，以有塵垢便有無智說，作凈想者便無有著，以故有智說彼諸正士，而無中間有智無智之說。」
須菩提又問：「文殊師利！其義遠行？」
答曰：「用有二行故。」
須菩提曰：「文殊師利！義者難見？」
答曰：「為離智慧眼。」
須菩提曰：「義者難受持？」
文殊師利答曰：「不可得取。」
須菩提曰：「其義難知？」
答曰：「用不解故。」
須菩提曰：「義者難了？」
答曰：「已離諸覺意故。」
須菩提曰：「義者難說？」
答曰：「為空等故。」須菩提曰：「義者無思？」答曰：「用無想行。」
須菩提曰：「義者無念？」答曰：「是故無言說。」須菩提曰：「義者無賢聖？」答曰：「是故離想愿。」須菩提曰：「黠者現智義？」答曰：「是故不自見。」
須菩提又問：「文殊師利！若如來曰：『求利義而不得義，不求利義而得義。』為誰說是章句
【現代漢語翻譯】 現代漢語譯本 『因為沒有智慧，所以有障礙。』 文殊師利回答說：『是的，須菩提（Subhuti）！因為度脫沒有智慧，所以說解脫。』 又問：『文殊師利（Manjusri）！一切諸法本來沒有差別，怎麼會有有智慧和沒有智慧的說法呢？』 文殊師利回答說：『譬如夏天炎熱的時候說水，冬天寒冷的時候也說水，水本身並沒有差別；同樣，須菩提（Subhuti）！因為想法不清凈而有塵垢，因為有塵垢，所以有無智慧的說法。如果作清凈的想法，就沒有執著，因此有智慧的說法。那些真正的修行人，沒有中間狀態的有智慧和沒有智慧的說法。』 須菩提（Subhuti）又問：『文殊師利（Manjusri）！義的境界深遠嗎？』 文殊師利回答說：『因為有二種行為的緣故。』 須菩提（Subhuti）說：『文殊師利（Manjusri）！義的境界難以見到嗎？』 文殊師利回答說：『因為遠離智慧之眼的緣故。』 須菩提（Subhuti）說：『義的境界難以受持嗎？』 文殊師利（Manjusri）回答說：『不可執取。』 須菩提（Subhuti）說：『義的境界難以知曉嗎？』 文殊師利回答說：『因為不理解的緣故。』 須菩提（Subhuti）說：『義的境界難以明瞭嗎？』 文殊師利回答說：『因為已經遠離各種覺悟的意念的緣故。』 須菩提（Subhuti）說：『義的境界難以述說嗎？』 文殊師利回答說：『因為是空等的緣故。』須菩提（Subhuti）說：『義的境界沒有思慮嗎？』文殊師利回答說：『因為沒有思想行為。』 須菩提（Subhuti）說：『義的境界沒有念頭嗎？』文殊師利回答說：『因此沒有言語可以表達。』須菩提（Subhuti）說：『義的境界沒有賢聖嗎？』文殊師利回答說：『因此遠離了想法和願望。』須菩提（Subhuti）說：『聰明的人能顯現智慧的義理嗎？』文殊師利回答說：『因此不能自己看到。』 須菩提（Subhuti）又問：『文殊師利（Manjusri）！如果如來說：『追求利益的義理卻得不到義理，不追求利益的義理卻能得到義理。』這是為誰說的章句呢？』
【English Translation】 English version 'Because of the absence of wisdom, there are obstacles.' The answer is: 'So it is, Subhuti (須菩提)! Because of liberating from the absence of wisdom, it is said to be liberation.' Again asked: 'Manjusri (文殊師利)! All dharmas are without difference, how can there be talk of having wisdom and not having wisdom?' The answer is: 'For example, in the hot summer months, one speaks of water, and in the cold winter days, one also speaks of water, but the water itself is not different; likewise, Subhuti (須菩提)! Because thoughts are not pure and there is defilement, and because there is defilement, there is talk of not having wisdom. Those who cultivate pure thoughts have no attachments, and therefore there is talk of having wisdom. Those true practitioners have no intermediate state of having wisdom and not having wisdom.' Subhuti (須菩提) again asked: 'Manjusri (文殊師利)! Is the meaning profound and far-reaching?' The answer is: 'Because there are two kinds of actions.' Subhuti (須菩提) said: 'Manjusri (文殊師利)! Is the meaning difficult to see?' The answer is: 'Because it is apart from the eye of wisdom.' Subhuti (須菩提) said: 'Is the meaning difficult to uphold?' Manjusri (文殊師利) answered: 'It cannot be grasped.' Subhuti (須菩提) said: 'Is the meaning difficult to know?' The answer is: 'Because it is not understood.' Subhuti (須菩提) said: 'Is the meaning difficult to comprehend?' The answer is: 'Because it is already apart from all thoughts of awakening.' Subhuti (須菩提) said: 'Is the meaning difficult to express?' The answer is: 'Because it is emptiness and so on.' Subhuti (須菩提) said: 'Is the meaning without thought?' The answer is: 'Because there is no thought-action.' Subhuti (須菩提) said: 'Is the meaning without a single thought?' The answer is: 'Therefore, there are no words to express it.' Subhuti (須菩提) said: 'Is the meaning without sages?' The answer is: 'Therefore, it is apart from thoughts and wishes.' Subhuti (須菩提) said: 'Do the wise reveal the meaning of wisdom?' The answer is: 'Therefore, they do not see themselves.' Subhuti (須菩提) again asked: 'Manjusri (文殊師利)! If the Tathagata says: 'Seeking the meaning of benefit but not obtaining the meaning, not seeking the meaning of benefit but obtaining the meaning.' For whom is this verse spoken?'
？」
文殊師利答曰：「唯，須菩提！其利義無有得。彼若有求欲得義，于義則無利義，其義者為寂義；彼若身意念欲求得利義，是為于義不得利義，如佛言曰：『不求義而得義，求義者反不得義。』」
須菩提又問：「文殊師利！奚為佛言一切法悉非法？」
文殊師利答曰：「唯然，須菩提！世尊說譬喻經言：『當除斷所欲法，況于非法耶！假使斷者，其法即為不非法之謂也。』」
須菩提又問：「云何文殊師利！佛法寧復是非法耶？」
答曰：「不也。佛法者無興盛，其不興盛是謂為法。如佛言曰：『一切諸法，皆為非法。』」
須菩提曰：「未曾有也，甚難及。文殊師利！新學菩薩聞是說，而不恐畏。」
文殊師利曰：「唯，須菩提！有四事，師子之子聞師子吼，而不怖懼衣毛不豎。何等為四？一者、其種姓真；二者，為師子所生；三者、蒙尊者所育；四者、不著諸有。是為四。如是行者，為如來種誠諦菩薩也，如來所生為法所進，過於弟子、緣覺之上，則非其類。彼聞說一切法終不恐懼，在所講說一切所語，而無畏懅衣毛不豎，心不懈怠亦無疑怯。又，須菩提！鳥子飛行在於虛空，寧有恐耶？」
答曰：「無也。」
文殊師利曰：「如是，須菩提！
【現代漢語翻譯】 現代漢語譯本 文殊師利回答說：『是的，須菩提（Subhuti）！從「利義」中是得不到任何東西的。如果有人想要從「義」中獲得利益，那麼對於「義」來說，就沒有任何利益可言，因為「義」的本質是寂靜的。如果有人身心都想著要從「利義」中獲得利益，那麼對於「義」來說，他將得不到任何利益，正如佛所說：『不追求「義」反而能得到「義」，追求「義」的人反而得不到「義」。』 須菩提又問：『文殊師利！為什麼佛說一切法都是非法呢？』 文殊師利回答說：『是的，須菩提！世尊在譬喻經中說：『應當斷除所貪求的法，更何況是非法呢！』假設斷除了（非法），那麼這個法就成了非不非法了。』 須菩提又問：『文殊師利！佛法難道也是非法嗎？』 文殊師利回答說：『不是的。佛法是無興盛的，這種不興盛就叫做「法」。正如佛所說：『一切諸法，皆為非法。』 須菩提說：『真是前所未有，太深奧了。文殊師利！新學的菩薩聽到這種說法，恐怕會感到恐懼吧。』 文殊師利說：『是的，須菩提！有四種情況，獅子的孩子聽到獅子的吼叫，也不會感到害怕，身上的毛也不會豎起來。是哪四種呢？第一，它的種姓純正；第二，它是獅子所生；第三，受到尊者的養育；第四，不執著于任何存在。這就是四種情況。像這樣修行的人，才是如來的真實菩薩種子，是如來所生，為法所滋養，超越了弟子和緣覺（Pratyekabuddha）之上，那就不是一般人能比的。他們聽到說一切法，終究不會恐懼，無論在什麼地方講說任何話語，都不會感到畏懼，身上的毛也不會豎起來，內心不會懈怠，也不會懷疑膽怯。還有，須菩提！鳥兒在虛空中飛行，會有恐懼嗎？』 須菩提回答說：『沒有。』 文殊師利說：『是的，須菩提！』
【English Translation】 English version Manjushri (Manjushri) replied: 'Yes, Subhuti (Subhuti)! There is no gain from 'beneficial meaning'. If someone seeks to gain from 'meaning', then there is no benefit for 'meaning', for the essence of 'meaning' is tranquility. If someone's body and mind are set on seeking to gain from 'beneficial meaning', then for 'meaning', he will not gain any benefit, as the Buddha said: 'Not seeking 'meaning' instead gains 'meaning', those who seek 'meaning' instead do not gain 'meaning'.' Subhuti then asked: 'Manjushri! Why does the Buddha say that all dharmas are non-dharmas?' Manjushri replied: 'Yes, Subhuti! The World Honored One said in the parable sutra: 'One should eliminate the desired dharmas, let alone non-dharmas!' Supposing one eliminates (non-dharmas), then that dharma becomes non-non-dharma.' Subhuti then asked: 'Manjushri! Is the Buddha-dharma also a non-dharma?' Manjushri replied: 'No. The Buddha-dharma is without flourishing, and this non-flourishing is called 'dharma'. As the Buddha said: 'All dharmas are non-dharmas.' Subhuti said: 'It is unprecedented, extremely profound. Manjushri! New learners of the Bodhisattva path, upon hearing this teaching, would probably be afraid.' Manjushri said: 'Yes, Subhuti! There are four situations where a lion's cub, upon hearing the roar of a lion, will not be afraid, and the hair on its body will not stand on end. What are the four? First, its lineage is pure; second, it is born of a lion; third, it is nurtured by a venerable one; fourth, it is not attached to any existence. These are the four situations. One who practices in this way is a true seed of the Tathagata (Tathagata), born of the Tathagata, nourished by the Dharma, surpassing disciples and Pratyekabuddhas (Pratyekabuddha), and is beyond comparison. They will not be afraid upon hearing about all dharmas, and wherever they speak, they will not be fearful, the hair on their body will not stand on end, their minds will not be lazy, and they will not be doubtful or timid. Furthermore, Subhuti! Does a bird flying in the sky have fear?' Subhuti replied: 'No.' Manjushri said: 'Yes, Subhuti!'
菩薩住于空界，彼聞諸法而不恐懼，於一切法亦無畏懅無所疑難，用了諸法故，聞諸所說，不恐不懅而無畏怖。」
文殊師利謂須菩提：「從何致畏？」
答曰：「用貪見身故，而有恐畏。」
文殊師利曰：「菩薩以知貪身，於一切法所說不畏，亦無怖懅。」
須菩提問：「文殊師利！假使菩薩了寂，不貪身云何得道？」
文殊師利答曰：「唯，須菩提！菩薩不見得道知貪身，設使菩薩見得道知貪身者，是故不得道。」
須菩提曰：「唯，文殊師利！菩薩為行大善權用，菩薩見貪身不得道？」
文殊師利曰：「唯，須菩提！菩薩蒙智慧善權，為是菩薩聖性，以故菩薩知貪身不得道。譬如取大利斧斷截大樹，段段解之還著故處，續復如故終不躄地，如是菩薩有智慧善權為聖性，以故菩薩知貪身不得道。或時天大雨樹生茂盛故，有莖節枝葉華實，有益一切；如是菩薩，行大悲慈知貪身者，現生三界種種形類，隨其色貌以益眾生。又，須菩提！或作暴雨疾風吹墮其樹，菩薩以大智慧，放柔軟大雨，在佛樹下便復現墮。」
爾時，世尊贊文殊師利曰：「善哉，善哉！文殊師利！快說諸菩薩智慧善權而為聖性，乃如是乎為說大慈大悲法行。今，文殊師利！且復聽我所言。譬如
【現代漢語翻譯】 現代漢語譯本：菩薩安住于空性的境界，他們聽聞一切法而不感到恐懼，對於一切法也沒有畏懼和疑惑，因為他們已經理解了諸法的實相。所以，聽聞任何說法，都不會感到恐懼和害怕。
文殊師利（Manjushri，智慧的象徵）問須菩提（Subhuti，解空第一）: '恐懼從何而來？'
須菩提回答說：'因為貪戀執著于自身，所以產生恐懼。'
文殊師利說：'菩薩因爲了知貪戀自身的虛妄，所以對於一切法所說的道理都不會畏懼，也不會感到害怕。'
須菩提問：'文殊師利！如果菩薩證悟了寂滅的境界，不貪戀自身，又如何能夠得道呢？'
文殊師利回答說：'是的，須菩提！菩薩不是因為見到得道而了知貪戀自身，如果菩薩因為見到得道才了知貪戀自身，那麼他們就不能得道。'
須菩提說：'是的，文殊師利！菩薩是爲了運用偉大的善巧方便，難道菩薩因為見到貪戀自身就不能得道嗎？'
文殊師利說：'是的，須菩提！菩薩憑藉智慧的善巧方便，這是菩薩的聖性，因此菩薩了知貪戀自身是不能得道的。譬如，用鋒利的大斧砍斷大樹，將樹木一段段地分解，再放回原來的地方，恢復如初，最終也不會倒塌。同樣，菩薩擁有智慧的善巧方便作為聖性，因此菩薩了知貪戀自身是不能得道的。有時，天下大雨，樹木生長茂盛，長出莖幹、枝葉、花朵和果實，利益一切眾生；同樣，菩薩奉行大慈大悲，即使了知貪戀自身，也會顯現在三界中各種各樣的形態，隨順眾生的不同面貌來利益他們。此外，須菩提！有時狂風暴雨會吹落樹木，菩薩以大智慧，降下柔和的大雨，在佛樹下，樹木便會再次顯現。'
這時，世尊（Lord Buddha）讚歎文殊師利說：'說得好啊，說得好啊！文殊師利！你真是善於解說諸菩薩的智慧善巧方便，並且以此作為聖性，能夠如此闡述大慈大悲的法行。現在，文殊師利！請你再聽我說。譬如……'
【English Translation】 English version: A Bodhisattva dwelling in the realm of emptiness, they hear all dharmas without fear, and have no dread or doubt regarding any dharma. Because they have understood all dharmas, they hear all that is said without fear, dread, or terror.
Manjushri (symbol of wisdom) said to Subhuti (foremost in understanding emptiness): 'From where does fear arise?'
He replied: 'From greed and attachment to the body, fear arises.'
Manjushri said: 'Because a Bodhisattva knows the nature of greed for the body, they are not afraid of anything said about any dharma, nor do they have any dread or terror.'
Subhuti asked: 'Manjushri! If a Bodhisattva understands quiescence and is not attached to the body, how can they attain enlightenment?'
Manjushri replied: 'Yes, Subhuti! A Bodhisattva does not understand greed for the body by seeing enlightenment. If a Bodhisattva were to understand greed for the body by seeing enlightenment, then they would not attain enlightenment.'
Subhuti said: 'Yes, Manjushri! A Bodhisattva practices great skillful means. Does a Bodhisattva not attain enlightenment because they see greed for the body?'
Manjushri said: 'Yes, Subhuti! A Bodhisattva relies on the skillful means of wisdom, which is the holy nature of a Bodhisattva. Therefore, a Bodhisattva knows that they cannot attain enlightenment through greed for the body. For example, if one takes a large, sharp axe to cut down a large tree, chopping it into sections and then putting them back in their original place, it will return to its original state and never fall to the ground. Similarly, a Bodhisattva has the skillful means of wisdom as their holy nature, and therefore a Bodhisattva knows that they cannot attain enlightenment through greed for the body. Sometimes, when there is heavy rain, the tree grows lushly, producing stems, branches, leaves, flowers, and fruits, benefiting all beings. Similarly, a Bodhisattva, practicing great compassion and knowing greed for the body, manifests in various forms and appearances in the three realms, benefiting beings according to their appearances. Furthermore, Subhuti! Sometimes a violent storm blows down the tree, but the Bodhisattva, with great wisdom, sends down gentle rain, and the tree reappears under the Buddha tree.'
At that time, the Lord Buddha praised Manjushri, saying: 'Excellent, excellent! Manjushri! You have skillfully explained the wisdom and skillful means of the Bodhisattvas, and that this is their holy nature. You have thus explained the practice of great compassion. Now, Manjushri! Listen further to what I say. For example...'
有國既強且大，雲霧四起，放大熱石欲焚其國，所有草木皆當被燒，復雨洪水渧如車軸，令諸草木普得生長；如是，文殊師利！菩薩雨于智慧善權，方便示現入一切愚癡凡夫之士，教授諸冥現賢聖行，為生死奉律人示義令悅。
「譬如有香樹，其根香、莖香、枝香、葉香、華香、實香，各各別異；如是菩薩以智慧事自然之性，隨一切人之所欲，從其本行而為說法，各令歡喜其心開解，不捨大悲之本。
「譬如大摩尼珍寶，名曰釋迦惟羅迦，天帝釋著此寶時，照其被服、婇女、舍宅、講堂、宮殿，一切皆見清凈光明，大明月寶亦無念也；如是菩薩明慧之果，清凈解脫如明月寶，普現諸義永無想念。」
佛言：「文殊師利！譬如有大明月寶，名曰施一切愿，隨眾所欲，皆令具足而得所饒，施諸愿寶亦無念也；如是菩薩清凈如寶，具足眾生諸所欲愿，其菩薩者亦無想念。
「譬如虛空之中，有大火起復放大雨，其于虛空不寒不熱；如是菩薩處三界火中，若在寂寞無為之界無寒無熱。
「譬如彼虛空中，令生毒樹，復生藥樹，其毒樹者不害虛空，其藥樹香無所除凈；如是菩薩，以善權方便，入諸毒樹令得成就，以藥樹莖節護諸根本，眾垢塵勞不著菩薩，除凈諸根亦無所凈，俱入二事無所玷汙。
【現代漢語翻譯】 現代漢語譯本： 如果有一個國家既強大又富饒，突然間雲霧四起，接著又放出巨大的熱石想要焚燒這個國家，所有的草木都將被燒燬。然後又下起像車軸一樣粗大的暴雨，讓所有的草木都得以生長。文殊師利（Manjushri，智慧的象徵）！菩薩也是這樣，降下智慧和善巧方便的雨水，爲了方便示現而進入一切愚癡凡夫之中，教導那些在黑暗中的人，使他們顯現賢聖的行為，為那些在生死輪迴中奉行戒律的人闡釋真義，使他們心生喜悅。
『譬如有一種香樹，它的根是香的，莖是香的，枝是香的，葉是香的，花是香的，果實也是香的，而且各自的香味都不同。菩薩也是這樣，以智慧來處理事物，順應自然的規律，根據每個人的願望，從他們原本的修行出發，為他們說法，使他們各自歡喜，內心開悟，並且不捨棄大悲的根本。』
『譬如有一顆巨大的摩尼（Mani，寶珠）珍寶，名字叫做釋迦惟羅迦（Shakraviloka，帝釋天之眼），天帝釋（Indra，眾神之王）佩戴這顆寶珠時，它能照亮他的衣服、侍女、住所、講堂、宮殿，一切都能看見清凈的光明，即使是大明月寶也無法與之相比。菩薩也是這樣，明慧的果報，清凈解脫就像明月寶一樣，普遍顯現諸義，永遠沒有妄想和執念。』
佛說：『文殊師利！譬如有一顆巨大的明月寶，名字叫做施一切愿（Sarva-ishvara，能施予一切願望），隨著眾生的願望，都能使他們滿足，得到饒益，施予諸愿寶也沒有任何念想。菩薩也是這樣，清凈如寶，具足眾生的一切願望，這位菩薩也沒有任何念想。』
『譬如在虛空之中，既有大火升起，又有大雨降下，但虛空本身既不感到寒冷，也不感到炎熱。菩薩也是這樣，身處三界（Trailokya，欲界、色界、無色界）的火焰之中，即使身處寂寞無為的境界，也不會感到寒冷或炎熱。』
『譬如在那虛空中，既能生長毒樹，又能生長藥樹，毒樹不會損害虛空，藥樹的香氣也不會消除任何東西。菩薩也是這樣，以善巧方便進入各種毒樹之中，使它們得以成就，用藥樹的莖節來保護根本，各種污垢塵勞不會沾染菩薩，消除各種根塵煩惱，但也沒有任何東西被真正消除，同時進入這兩種境界，卻不會被任何事物所玷汙。』
【English Translation】 English version: If a country is both strong and large, suddenly clouds and mists arise, followed by the release of huge hot stones intending to burn the country, and all the plants and trees will be burned. Then heavy rain falls like cart axles, allowing all the plants and trees to grow. Manjushri (Manjushri, symbol of wisdom)! The Bodhisattva is also like this, raining down wisdom and skillful means, entering into all ignorant ordinary people for the sake of convenient manifestation, teaching those in darkness, causing them to manifest virtuous and holy conduct, and explaining the true meaning to those who uphold the precepts in the cycle of birth and death, causing them to rejoice.
'For example, there is a fragrant tree whose roots are fragrant, its stems are fragrant, its branches are fragrant, its leaves are fragrant, its flowers are fragrant, and its fruits are also fragrant, and each fragrance is different. The Bodhisattva is also like this, handling affairs with wisdom, following the laws of nature, according to each person's wishes, speaking the Dharma from their original practice, causing them to rejoice, opening their hearts, and not abandoning the root of great compassion.'
'For example, there is a great Mani (Mani, jewel) treasure called Shakraviloka (Shakraviloka, the eye of Indra), when Indra (Indra, King of the Gods) wears this treasure, it can illuminate his clothes, attendants, dwellings, lecture halls, palaces, and everything can be seen with pure light, even the great bright moon treasure cannot compare. The Bodhisattva is also like this, the fruit of bright wisdom, pure liberation is like a bright moon treasure, universally manifesting all meanings, and never having delusions and attachments.'
The Buddha said: 'Manjushri! For example, there is a great bright moon treasure called Sarva-ishvara (Sarva-ishvara, able to grant all wishes), according to the wishes of all beings, it can satisfy them and benefit them, and giving wish-fulfilling treasures has no thought. The Bodhisattva is also like this, pure as a treasure, fulfilling all the wishes of all beings, and this Bodhisattva has no thought either.'
'For example, in the empty space, there is both a great fire rising and a great rain falling, but the empty space itself feels neither cold nor hot. The Bodhisattva is also like this, being in the fire of the three realms (Trailokya, the desire realm, the form realm, and the formless realm), even if he is in a lonely and inactive state, he will not feel cold or hot.'
'For example, in that empty space, both poisonous trees and medicinal trees can grow, the poisonous trees do not harm the empty space, and the fragrance of the medicinal trees does not eliminate anything. The Bodhisattva is also like this, entering into various poisonous trees with skillful means, enabling them to be accomplished, using the stems and nodes of medicinal trees to protect the roots, various defilements and dust do not cling to the Bodhisattva, eliminating various root afflictions, but nothing is truly eliminated, entering both realms at the same time, but not being defiled by anything.'
「譬如穿漏之器，但補一處令不得漏，舍余不補而皆穿漏；如是菩薩，所住常定具大神通無有異漏，有所住者便現別異之漏，示現出生隨一切本而為說法。
「譬如騏驥高足強而有勢，守護馬畜不貪衛己；如是菩薩，立大慈悲強而有勢，超越諸力救護眾人，不自念身。
「譬如猛師子者，百獸之王無所懼也，唯畏大火；如是菩薩，亦無所畏，畏墮弟子、緣覺之地。
「譬如伊羅漫龍王，雖為畜獸皆能示現清凈變化，悉是帝釋本德所致；如是菩薩，假使墮于畜獸之中，則能現說諸清凈法，隨其本行而開導之。
「譬如鉆木出火明珠放光，其於二者俱有所益；如是，文殊師利！其有初發意及坐佛樹下後當發意，此二菩薩，俱除一切眾垢之塵燒諸勤苦。
「譬如諸樹種種各各有名，其色不同、枝葉各異、華實不相類，此諸樹者，皆因四大而得滋茂；如是菩薩，奉若干行積眾德本，皆用成道意，悉勸助一切智而得成就。
「譬如轉輪聖王在所至奏，七寶、四種兵皆悉從之；如是菩薩，得善權方便智慧度無極，無所不入，一切諸道品之法皆悉隨從。
「譬如羯隨之鳥王，假使墮于羅網之中，續出哀音；如是，文殊師利！設使菩薩而墮樔窟，未了佛法不壞貪身、不出三界，續
【現代漢語翻譯】 現代漢語譯本 『譬如一個有漏洞的器皿，僅僅修補一個地方使它不再漏水，而其餘的地方不修補，仍然到處漏水；如同菩薩一樣，安住于常定的境界，具備廣大的神通，本來沒有其他的過失，如果有所執著，就會顯現出其他的過失，示現出生，隨順一切眾生的根性而為他們說法。 『譬如一匹駿馬，腳力強健而且有氣勢，它守護其他的馬匹，卻不貪圖保護自己；如同菩薩一樣，立足於廣大的慈悲心，強健而且有氣勢，超越一切力量，救護所有的眾生，不顧念自己的身體。 『譬如一隻勇猛的獅子，是百獸之王，沒有什麼可以畏懼的，唯獨害怕大火；如同菩薩一樣，也沒有什麼可以畏懼的，只是害怕墮入聲聞弟子和緣覺的境界。 『譬如伊羅漫龍王（Iraman Dragon King，龍王名），即使身為畜生，也能夠示現清凈的變化，這都是帝釋天（帝釋，佛教的護法神）原本的功德所致；如同菩薩一樣，即使墮落到畜生道中，也能宣說各種清凈的佛法，隨順他們原本的修行而開導他們。 『譬如鉆木取火，明珠放出光明，這兩者都對人有所利益；如同文殊師利（Manjushri，菩薩名）！那些最初發菩提心的人，以及坐在菩提樹下之後將要發菩提心的人，這兩類菩薩，都能去除一切污垢的塵埃，焚燒各種勤苦。 『譬如各種樹木，各有各的名稱，它們的顏色不同、枝葉各異、花和果實也不相同，這些樹木，都是因為四大（地、水、火、風）的滋養才能生長茂盛；如同菩薩一樣，奉行各種不同的修行，積累各種功德的根本，都是爲了成就佛道，全部用來幫助一切智（Sarvajna，佛的智慧），從而得以成就。 『譬如轉輪聖王（Chakravarti，擁有輪寶的統治者）所到之處，七寶（Seven Treasures，統治者的七種寶物）、四種軍隊都跟隨他；如同菩薩一樣，得到善巧方便的智慧波羅蜜（Prajnaparamita，智慧到彼岸），無所不入，一切三十七道品（Thirty-seven Limbs of Enlightenment，通往覺悟的三十七種修行方法）的佛法都跟隨他。 『譬如羯隨之鳥王（Karavika Bird King，鳥名），即使落入羅網之中，仍然發出哀傷的聲音；如同文殊師利（Manjushri，菩薩名）！假設菩薩墮入惡劣的環境，未能明瞭佛法，不捨棄對身體的貪愛，不能脫離三界（Three Realms，欲界、色界、無色界），仍然會繼續...
【English Translation】 English version 『For example, a leaky vessel, if only one place is patched to prevent leakage, while the rest are not patched and all leak; so it is with a Bodhisattva, abiding in constant samadhi, possessing great supernatural powers without any other faults, but if there is attachment, then other faults will appear, manifesting birth and speaking Dharma according to the nature of all beings. 『For example, a fine steed, strong and powerful, protects other horses without being greedy to protect itself; so it is with a Bodhisattva, establishing great compassion, strong and powerful, surpassing all forces, saving all beings, without thinking of oneself. 『For example, a fierce lion, the king of beasts, fears nothing, only fears great fire; so it is with a Bodhisattva, fearing nothing, only fearing falling into the realm of disciples and Pratyekabuddhas (Solitary Buddhas).' 『For example, the Iraman Dragon King (Iraman Dragon King, name of a dragon king), even as an animal, can manifest pure transformations, all due to the original merits of Sakra (Sakra, a Buddhist protector deity); so it is with a Bodhisattva, even if fallen into the animal realm, can speak of all pure Dharmas, guiding them according to their original practices.』 『For example, drilling wood to produce fire, a bright pearl emitting light, both of which are beneficial; so it is, Manjushri (Manjushri, name of a Bodhisattva)! Those who initially generate the aspiration for enlightenment, and those who will generate the aspiration after sitting under the Bodhi tree, both of these Bodhisattvas can remove all the dust of defilements and burn all hardships.』 『For example, various trees, each with its own name, different colors, different branches and leaves, and different flowers and fruits, these trees thrive because of the Four Great Elements (earth, water, fire, wind); so it is with Bodhisattvas, practicing various conducts, accumulating roots of merit, all with the intention of attaining Buddhahood, all assisting Sarvajna (Sarvajna, the wisdom of the Buddha) to achieve it.』 『For example, wherever a Chakravarti (Chakravarti, a ruler possessing the wheel jewel) goes, the Seven Treasures (Seven Treasures, the seven treasures of a ruler) and the four kinds of armies follow him; so it is with a Bodhisattva, attaining skillful means and wisdom Prajnaparamita (Prajnaparamita, perfection of wisdom), entering everywhere, and all the Dharmas of the Thirty-seven Limbs of Enlightenment (Thirty-seven Limbs of Enlightenment, the thirty-seven practices leading to enlightenment) follow him.』 『For example, the Karavika Bird King (Karavika Bird King, name of a bird), even if fallen into a net, continues to utter mournful sounds; so it is, Manjushri (Manjushri, name of a Bodhisattva)! Suppose a Bodhisattva falls into a bad environment, fails to understand the Buddha's teachings, does not abandon attachment to the body, and cannot escape the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), he will continue to...
作師子覺吼，說空、無想、不願之法，講無造起滅之事。
「譬如羯隨鳥王在山頂住而不肯鳴，得其輩類乃闡鸞音；如是，文殊師利！若有菩薩入諸弟子中，不講不可思議佛音，在諸菩薩中乃說菩薩事，講佛不可思議之音。
「譬如隨藍之風，不能持地固閻浮利及樹木講堂舍宅；如是，文殊師利！一切弟子、緣覺，不能堪忍無思議佛法名字，及佛神通清凈變化，有信而無疑者，非自功德所致。皆佛威神而令得信。
「譬如日之光明照凈不凈，亦無喜悅、亦無憎惡，日月殿舍無冥沒時；如是菩薩，放智慧善權光明，與弟子、緣覺、諸凡夫士共周旋從事，不用在弟子中而歡喜，不以在凡夫之士而為愁悒，亦不失菩薩權慧之場也。
「譬如忉利天上晝度樹初生葉時，諸天見之皆悉歡喜，心念言：『晝度樹不久當有華實，而得成就。』如是，文殊師利！假使菩薩一切所有施而不惜，諸佛世尊嘆是菩薩，不久當得佛法華實施諸群生。
「譬如其樹柔軟根株深固，雖現曲棭終不恐墮；如是，文殊師利！若有菩薩恭敬禮事於一切人，終不恐墮弟子、緣覺之地。
「譬如水墮地流；菩薩如是無有憍慢，從一切智稽首自歸。
「譬如大海立於地中最為始成，皆含受一切江河諸流；如是菩薩用
【現代漢語翻譯】 現代漢語譯本： 作獅子覺吼，宣說空性（śūnyatā，佛教中的一個核心概念，指一切事物沒有固定不變的自性）、無想（animitta，不執著于任何表象）和不願（apraṇihita，不希求任何事物）之法，闡述沒有造作、生起和滅亡的真理。 『譬如羯隨鳥王（Kalaviṅka，一種美妙的鳥）棲息在山頂，不輕易鳴叫，一旦遇到同類，才發出美妙的鳴音；同樣，文殊師利（Mañjuśrī，智慧的象徵）！如果菩薩身處弟子之中，不宣講不可思議的佛音，只有在菩薩眾中才講述菩薩的行持，宣講佛陀不可思議的音聲。』 『譬如隨藍之風（Nilotpala，一種風名），無法撼動閻浮利（Jambudvīpa，我們所居住的這個世界）堅固的大地以及樹木、講堂和房屋；同樣，文殊師利！一切弟子和緣覺（Pratyekabuddha，通過自身努力證悟真理者）無法理解不可思議的佛法之名，以及佛陀神通清凈的變化，那些有信心而沒有疑惑的人，並非依靠自身功德，而是佛陀的威神之力使他們得以相信。』 『譬如太陽的光明照耀清凈與不凈之物，既沒有喜悅也沒有憎惡，日月宮殿永遠沒有黑暗的時候；同樣，菩薩放出智慧和善巧方便的光明，與弟子、緣覺和各種凡夫俗子交往，不因為身處弟子之中而歡喜，也不因為身處凡夫俗子之中而憂愁，也不會失去菩薩的權巧智慧。』 『譬如忉利天（Trāyastriṃśa，欲界六天之一）上的晝度樹（Pārijāta，天界之樹）初生嫩葉時，諸天看到都非常歡喜，心想：『晝度樹不久就會開花結果，最終成就。』同樣，文殊師利！如果菩薩毫不吝惜地佈施一切所有，諸佛世尊都會讚歎這位菩薩，認為他不久將會得到佛法之花和果實，並將之施予一切眾生。』 『譬如樹木的根系柔軟但又深固，即使樹幹彎曲傾斜，最終也不會倒塌；同樣，文殊師利！如果菩薩恭敬地禮待一切人，最終也不會墮落到弟子和緣覺的境界。』 『譬如水流向低處；菩薩也應如此，沒有絲毫驕慢，從一切智（sarvajña，佛陀的智慧）處虛心學習，歸依佛法。』 『譬如大海位於大地之上，是最早形成的，能夠容納一切江河的流水；菩薩也應如此，運用……』
【English Translation】 English version: He roars the lion's awakening, expounding the Dharma of emptiness (śūnyatā, a core concept in Buddhism referring to the lack of inherent existence in all phenomena), signlessness (animitta, non-attachment to any appearances), and wishlessness (apraṇihita, non-seeking of anything), and speaks of the absence of creation, arising, and cessation. 『For example, the Kalaviṅka bird (Kalaviṅka, a beautiful bird) dwells on the mountain peak and does not readily sing, but when it finds its own kind, it then utters melodious sounds; likewise, Mañjuśrī (Mañjuśrī, symbol of wisdom)! If a Bodhisattva is among disciples, he does not speak the inconceivable Buddha-sound, but only among Bodhisattvas does he speak of the Bodhisattva's deeds, speaking the inconceivable sound of the Buddha.』 『For example, the wind of Nilotpala (Nilotpala, a type of wind) cannot hold the earth of Jambudvīpa (Jambudvīpa, the world we live in) firmly, nor the trees, lecture halls, and houses; likewise, Mañjuśrī! All disciples and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment through their own efforts) cannot endure the name of the inconceivable Buddha-dharma, and the Buddha's miraculous, pure transformations; those who have faith and no doubt, it is not due to their own merits, but the Buddha's majestic power that causes them to have faith.』 『For example, the light of the sun shines on both pure and impure things, without joy or hatred, and the sun and moon palaces have no darkness; likewise, the Bodhisattva emits the light of wisdom and skillful means, associating with disciples, Pratyekabuddhas, and all ordinary people, without rejoicing in being among disciples, nor being sorrowful in being among ordinary people, and also does not lose the field of the Bodhisattva's skillful wisdom.』 『For example, when the Pārijāta tree (Pārijāta, a celestial tree) on the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm) first sprouts leaves, all the gods see it and rejoice, thinking: 『The Pārijāta tree will soon have flowers and fruits, and will be accomplished.』 Likewise, Mañjuśrī! If a Bodhisattva gives away all possessions without stinginess, all the Buddhas, World-Honored Ones, will praise this Bodhisattva, thinking that he will soon obtain the flowers and fruits of the Buddha-dharma and bestow them on all beings.』 『For example, a tree with soft roots that are deeply rooted, even if it appears crooked and leaning, will ultimately not fall; likewise, Mañjuśrī! If a Bodhisattva respectfully honors all people, he will ultimately not fall into the realm of disciples and Pratyekabuddhas.』 『For example, water falls to the ground and flows downwards; the Bodhisattva should be like this, without any arrogance, humbly learning from the all-knowing (sarvajña, the wisdom of the Buddha), and taking refuge in the Dharma.』 『For example, the ocean stands on the earth and is the first to be formed, containing all the rivers and streams; the Bodhisattva should be like this, using...』
無慢故，得立一切佛法之頂。
「譬如大明月珠，名曰照明，諸所欲得皆從中出，眾明月珠無與等者，悉皆照諸明月珠寶其明不減；如是菩薩，教授諸弟子、緣覺，令得入律不墮彼行。
「譬如曼陀勒華柔軟妙好，其香周匝聞四十里；菩薩如是，以聖賢智發大慈悲，普遍眾生令得安隱。
「譬如曼陀勒華，若有病者聞此華香其病即愈；菩薩如是，以大慈大悲香行，遍至除解一切塵勞之病。
「譬如無有佛時，優曇缽樹無華有實；未有菩薩不出佛法之華。
「譬如阿耨達龍王，假令雨時遍閻浮利；如是菩薩，若放法雨皆遍一切人民蠕動。
「譬如阿耨達大淵流出四江，悉歸於海常而得滿；如是菩薩，流四恩行以具足滿大智慧海。
「譬如未有大海時，閻浮利人得自然小摩尼珠；如是，文殊師利！未發菩薩意時，皆承用弟子、緣覺法寶。
「譬如其有色像者，皆有四大；菩薩如是，諸所說法皆欲度脫一切令入法門故。
「譬如樹木生於山澤之中無益眾人；弟子如是，畏生死難無益一切。譬如大城中央而生藥樹，多所療治於一切人；菩薩如是，入大慈悲發一切智，其以寶意多所饒益一切群生。
「譬如天雨之水不能久在；弟子如是，教授說法而不久立。譬如
【現代漢語翻譯】 現代漢語譯本 沒有傲慢的緣故，才能達到一切佛法的頂峰。
『譬如有一顆巨大的明月寶珠，名字叫做照明，所有想要得到的東西都從中產生，眾多的明月寶珠沒有能與它相比的，它能照亮所有的明月珠寶，而它自身的光明卻不會減少；菩薩也是這樣，教導弟子、緣覺，使他們能夠進入正道，不墮落到錯誤的修行中。』
『譬如曼陀勒華（Mandala flower）柔軟美妙，它的香氣能夠周遍四十里；菩薩也是這樣，以聖賢的智慧發出廣大的慈悲心，普遍地使眾生得到安寧。』
『譬如曼陀勒華（Mandala flower），如果有人生病，聞到這種花的香氣，他的病就會痊癒；菩薩也是這樣，以大慈大悲的香行，普遍地去除和解除一切塵世煩惱的疾病。』
『譬如沒有佛陀住世的時候，優曇缽樹（Udumbara tree）沒有花卻有果實；沒有菩薩出現，就不會有佛法的花朵。』
『譬如阿耨達龍王（Anavatapta dragon king），如果降雨，就能遍及整個閻浮利（Jambudvipa）；菩薩也是這樣，如果降下法雨，就能遍及一切人民和蠕動的生物。』
『譬如阿耨達大淵（Anavatapta lake）流出四條江河，都歸於大海，經常保持充滿；菩薩也是這樣，流出四種恩德的行為，來圓滿具足廣大的智慧之海。』
『譬如還沒有大海的時候，閻浮利（Jambudvipa）的人們得到天然的小摩尼寶珠（Mani jewel）；也是這樣，文殊師利（Manjushri）！在沒有發起菩薩心的時候，都承用弟子、緣覺的法寶。』
『譬如凡是有色相的東西，都由四大組成；菩薩也是這樣，所有宣說的法，都是爲了度脫一切眾生，使他們進入佛法之門。』
『譬如樹木生長在山澤之中，對眾人沒有益處；弟子也是這樣，畏懼生死之苦，對一切眾生沒有益處。譬如大城中央生長著藥樹，能夠治療許多人；菩薩也是這樣，進入大慈大悲，發起一切智慧，用珍貴的意念來饒益一切眾生。』
『譬如天上下的雨水不能長久停留；弟子也是這樣，教授說法也不能長久保持。譬如
【English Translation】 English version Without arrogance, one can reach the summit of all Buddha-dharmas.
『For example, there is a great bright moon pearl, named Illumination, from which all desired things emerge. No other moon pearls can compare to it. It illuminates all moon jewels, yet its own brightness does not diminish. Likewise, a Bodhisattva instructs disciples and Pratyekabuddhas (Solitary Buddhas), enabling them to enter the Dharma and not fall into wrong practices.』
『For example, the Mandala flower is soft and wonderful, its fragrance spreading forty miles around. A Bodhisattva is like this, generating great compassion with the wisdom of a sage, universally bringing peace and comfort to all beings.』
『For example, if a sick person smells the fragrance of the Mandala flower, their illness will be cured. A Bodhisattva is like this, using the fragrant practice of great compassion to universally remove and resolve the illness of all worldly afflictions.』
『For example, when there is no Buddha in the world, the Udumbara tree has fruit but no flowers. When there is no Bodhisattva, the flower of the Buddha-dharma does not appear.』
『For example, if the Anavatapta dragon king rains, it can cover the entire Jambudvipa (the world). A Bodhisattva is like this; if they release the rain of Dharma, it can cover all people and crawling creatures.』
『For example, the great Anavatapta lake flows out four rivers, all returning to the sea, which is always full. A Bodhisattva is like this, flowing with the practice of the four kindnesses to fully complete the great ocean of wisdom.』
『For example, before there was a great ocean, the people of Jambudvipa (the world) obtained natural small Mani jewels. Likewise, Manjushri (Bodhisattva of Wisdom)! Before the Bodhisattva mind is awakened, they all rely on the Dharma treasures of disciples and Pratyekabuddhas (Solitary Buddhas).』
『For example, everything with form is composed of the four great elements. A Bodhisattva is like this; all the Dharma they preach is to liberate all beings and lead them into the gate of Dharma.』
『For example, trees growing in mountains and marshes are of no benefit to people. Disciples are like this, fearing the suffering of birth and death, and are of no benefit to all beings. For example, a medicinal tree grows in the center of a great city, healing many people. A Bodhisattva is like this, entering great compassion and generating all wisdom, using precious thoughts to greatly benefit all living beings.』
『For example, rainwater from the sky cannot stay for long. Disciples are like this, teaching the Dharma but not being able to maintain it for long. For example,
春月大流水無減盡時；菩薩如是，教授說法而得久立。
「譬如冬生山中樹，若有斷截者，應時疾生；如是，文殊師利！佛之所現作，如來雖般涅槃，三寶之教猶不斷絕。」
於是，賢者須菩提白佛言：「未曾有也，世尊！是諸菩薩名德之行，巍巍無量莫能稱焉。曏者如來講說誠諦功德，是亦難及。假使菩薩聞如是德義，而不歡喜亦不愁悒，是為甚善！」
佛言：「菩薩本清凈所致，是故聞說一切德義不善，不愁。」
須菩提問佛言：「何謂為本凈？」
世尊曰：「無我之本、無壽命本、無貪身本、而無愚癡恩愛之本，是我所非我所本，如是菩薩，於此諸本而行清凈。」
須菩提又問：「世尊！何謂為凈？」
佛言：「無取、無舍是謂為凈；不起、不滅是謂為凈；無思、無想、無穢、無潔是謂為凈；無高、無下是謂為凈；不作非不作、不冥亦不明、無塵垢亦無諍亂、不脫亦不縛是謂為凈。」
須菩提白佛言：「無生死亦無泥洹，彼何謂為凈？」
佛告須菩提：「如是為凈，不念泥洹、不遠生死，爾乃為凈。譬如虛空為凈，無有凈虛空者，如是行者為清凈；彼無有為作清凈者，若聞此不恐畏是謂為凈。」
佛言：「于須菩提意云何？有凈法者耶？」
【現代漢語翻譯】 現代漢語譯本： 如同春季大水，奔流不息，永無止境；菩薩也是如此，通過教授佛法，能夠長久地住世。
『譬如冬天生長在山中的樹木，如果被砍斷，很快就能重新生長出來；文殊師利（Manjusri，菩薩名）！佛陀的示現也是如此，如來（Tathagata，佛的稱號）雖然已經般涅槃（Parinirvana，圓寂），但三寶（Triratna，佛、法、僧）的教義卻不會斷絕。』
於是，賢者須菩提（Subhuti，佛陀的弟子）對佛陀說：『真是前所未有啊，世尊（Bhagavan，佛的稱號）！這些菩薩的名德和行為，如此崇高偉大，無法衡量，無法稱讚。剛才如來所講說的誠實功德，也是難以企及的。假使有菩薩聽聞了這樣的德行和意義，而不感到歡喜，也不感到憂愁，這才是非常好的！』
佛陀說：『菩薩的本性是清凈的，所以聽聞說一切德行和意義，既不喜悅，也不憂愁。』
須菩提問佛陀說：『什麼叫做本凈呢？』
世尊說：『沒有我（Atman，靈魂）的根本、沒有壽命的根本、沒有貪戀身體的根本、沒有愚癡恩愛的根本，對於什麼是「我所擁有」和「非我所擁有」的根本，像這樣的菩薩，對於這些根本而行清凈。』
須菩提又問：『世尊！什麼叫做凈呢？』
佛陀說：『沒有取，沒有舍，這叫做凈；不起，不滅，這叫做凈；沒有思，沒有想，沒有污穢，沒有潔凈，這叫做凈；沒有高，沒有下，這叫做凈；不做，非不做，不黑暗，也不光明，沒有塵垢，也沒有爭論，不解脫，也不束縛，這叫做凈。』
須菩提對佛陀說：『沒有生死，也沒有涅槃（Nirvana，寂滅），那麼什麼叫做凈呢？』
佛陀告訴須菩提：『這樣就是凈，不執著于涅槃，不遠離生死，這樣才是凈。譬如虛空是凈的，沒有誰能使虛空變得乾淨，像這樣修行的人才是清凈的；沒有誰能為他製造清凈，如果聽聞這些而不恐懼，這就叫做凈。』
佛陀說：『須菩提，你認為怎麼樣？有凈法存在嗎？』
【English Translation】 English version: Just as the great river in spring flows ceaselessly without diminishing, so too are Bodhisattvas, who, through teaching the Dharma, are able to abide for a long time.
'For example, if a tree growing in the mountains in winter is cut down, it quickly grows again; likewise, Manjusri (Bodhisattva's name)! The manifestations of the Buddha are like this. Although the Tathagata (title of the Buddha) has entered Parinirvana (final liberation), the teachings of the Triratna (Three Jewels: Buddha, Dharma, Sangha) will not be cut off.'
Then, the worthy Subhuti (Buddha's disciple) said to the Buddha: 'It is unprecedented, O Bhagavan (title of the Buddha)! The virtues and conduct of these Bodhisattvas are so lofty and immeasurable that they cannot be praised enough. The truthful merits that the Tathagata has just spoken of are also unattainable. If a Bodhisattva hears of such virtues and meanings and neither rejoices nor grieves, that is excellent!'
The Buddha said: 'The nature of a Bodhisattva is originally pure, therefore, upon hearing of all virtues and meanings, they neither rejoice nor grieve.'
Subhuti asked the Buddha: 'What is called original purity?'
The Bhagavan said: 'The root of no self (Atman, soul), the root of no life, the root of no attachment to the body, the root of no ignorance and loving-kindness, the root of what is 'mine' and 'not mine'; such a Bodhisattva practices purity with regard to these roots.'
Subhuti further asked: 'O Bhagavan! What is called purity?'
The Buddha said: 'No grasping, no abandoning, this is called purity; no arising, no ceasing, this is called purity; no thought, no ideation, no defilement, no cleanliness, this is called purity; no high, no low, this is called purity; no doing, no non-doing, no darkness, no light, no dust, no strife, no liberation, no bondage, this is called purity.'
Subhuti said to the Buddha: 'There is no birth and death, and no Nirvana (liberation), then what is called purity?'
The Buddha told Subhuti: 'This is purity, not clinging to Nirvana, not distancing oneself from birth and death, that is purity. Just as space is pure, and there is no one who can make space pure, so too is the practitioner pure; there is no one who can create purity for them. If one hears this and is not afraid, this is called purity.'
The Buddha said: 'Subhuti, what do you think? Is there a pure Dharma?'
須菩提白佛言：「從本已凈。」
佛言：「聞諸所說不著言說是謂為凈，著于無審者，豈可謂凈乎？」
須菩提白佛言：「法界為自然凈，而有等知。」
佛言：「云何？須菩提！可知法界耶？」
須菩提言：「可知。」
佛言：「假令法有知便生，即為異法，彼為求法界，其法界亦不了知法。」
佛言：「設使，須菩提！無有知余法界解脫，其知法界者不得解脫，如是云何了知法界？」
爾時，賢者須菩提默然不答；於是，文殊師利謂須菩提：「云何，賢者！世尊有教默而不答？」
須菩提曰：「所以默者，用本不發無上正真道意故。所以者何？弟子之辯有限有礙，菩薩辯才無限無礙。」
文殊師利又問：「云何，須菩提！法界寧有限礙不乎？」
答曰：「法界無限無礙。」
文殊師利曰：「假使法界無限無礙，賢者曷為言默而礙？」
須菩提答曰：「其欲知盡法界者，便以言說而為掛礙；若有了知法界無量不可盡者，聞其所言則不為礙。」
又問：「于須菩提意云何？至於法界為有盡不？」
答曰：「不可盡，法者普門，以故法不可盡。」
文殊師利曰：「設使法不可盡，云何賢者說法而礙？」
答曰
【現代漢語翻譯】 現代漢語譯本 須菩提（Subhuti）對佛說：『本來就是清凈的。』 佛說：『聽聞所說而不執著于言語，這才能稱之為清凈。執著于沒有審察的事物，怎麼能說是清凈呢？』 須菩提（Subhuti）對佛說：『法界（Dharmadhatu，一切法的總稱）是自然清凈的，並且具有平等的智慧。』 佛說：『為什麼這麼說呢？須菩提（Subhuti）！可以認知法界（Dharmadhatu）嗎？』 須菩提（Subhuti）說：『可以認知。』 佛說：『假設法有認知便會產生，那就成了另一種法。如果爲了尋求法界（Dharmadhatu），那麼這個法界（Dharmadhatu）也不會了知法。』 佛說：『假設，須菩提（Subhuti）！沒有認知，其餘的法界（Dharmadhatu）就無法解脫。認知法界（Dharmadhatu）的人也無法解脫。這樣，又如何了知法界（Dharmadhatu）呢？』 這時，賢者須菩提（Subhuti）沉默不語；於是，文殊師利（Manjushri）對須菩提（Subhuti）說：『為什麼，賢者！世尊（Bhagavan）有教誨，你卻沉默不答呢？』 須菩提（Subhuti）說：『我之所以沉默，是因為我原本沒有發起無上正真道（Anuttara-samyak-sambodhi）的意願。為什麼呢？弟子的辯才有限有障礙，而菩薩（Bodhisattva）的辯才無限無礙。』 文殊師利（Manjushri）又問：『為什麼，須菩提（Subhuti）！法界（Dharmadhatu）難道有限制和障礙嗎？』 須菩提（Subhuti）回答說：『法界（Dharmadhatu）無限無礙。』 文殊師利（Manjushri）說：『假設法界（Dharmadhatu）無限無礙，賢者為什麼沉默而有所障礙呢？』 須菩提（Subhuti）回答說：『想要完全了解法界（Dharmadhatu）的人，反而會被言語所束縛；如果已經了解法界（Dharmadhatu）是無量不可窮盡的，那麼聽聞言語就不會被障礙。』 文殊師利（Manjushri）又問：『在須菩提（Subhuti）你的想法中，法界（Dharmadhatu）是有窮盡的嗎？』 須菩提（Subhuti）回答說：『不可窮盡，法是普遍的門徑，因此法不可窮盡。』 文殊師利（Manjushri）說：『假設法不可窮盡，賢者你又怎麼會因為說法而感到障礙呢？』 須菩提（Subhuti）回答說：
【English Translation】 English version Subhuti (Subhuti) said to the Buddha: 'It is pure from the beginning.' The Buddha said: 'Hearing what is said without being attached to words is called purity. How can one who is attached to unexamined things be called pure?' Subhuti (Subhuti) said to the Buddha: 'The Dharmadhatu (Dharmadhatu, the totality of all dharmas) is naturally pure and has equal knowledge.' The Buddha said: 'Why is that? Subhuti (Subhuti)! Can the Dharmadhatu (Dharmadhatu) be known?' Subhuti (Subhuti) said: 'It can be known.' The Buddha said: 'If dharma had knowledge, it would arise, and it would become another dharma. If one seeks the Dharmadhatu (Dharmadhatu), then that Dharmadhatu (Dharmadhatu) will not know dharma.' The Buddha said: 'Suppose, Subhuti (Subhuti)! Without knowledge, the rest of the Dharmadhatu (Dharmadhatu) cannot be liberated. Those who know the Dharmadhatu (Dharmadhatu) cannot be liberated. How then can one know the Dharmadhatu (Dharmadhatu)?' At that time, the worthy Subhuti (Subhuti) was silent; then, Manjushri (Manjushri) said to Subhuti (Subhuti): 'Why, worthy one! The Bhagavan (Bhagavan) has teachings, but you are silent and do not answer?' Subhuti (Subhuti) said: 'The reason I am silent is because I originally did not generate the intention for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). Why? My eloquence is limited and obstructed, while the Bodhisattva's (Bodhisattva) eloquence is unlimited and unobstructed.' Manjushri (Manjushri) asked again: 'Why, Subhuti (Subhuti)! Is the Dharmadhatu (Dharmadhatu) limited and obstructed?' Subhuti (Subhuti) replied: 'The Dharmadhatu (Dharmadhatu) is unlimited and unobstructed.' Manjushri (Manjushri) said: 'If the Dharmadhatu (Dharmadhatu) is unlimited and unobstructed, why is the worthy one silent and obstructed?' Subhuti (Subhuti) replied: 'Those who want to fully understand the Dharmadhatu (Dharmadhatu) will be bound by words; if one already understands that the Dharmadhatu (Dharmadhatu) is immeasurable and inexhaustible, then hearing words will not be an obstruction.' Manjushri (Manjushri) asked again: 'What do you think, Subhuti (Subhuti)? Is the Dharmadhatu (Dharmadhatu) exhaustible?' Subhuti (Subhuti) replied: 'It is inexhaustible, dharma is a universal gateway, therefore dharma is inexhaustible.' Manjushri (Manjushri) said: 'If dharma is inexhaustible, how can you, worthy one, feel obstructed by speaking about dharma?' Subhuti (Subhuti) replied:
：「我限弟子所講說法而有盡礙，觀于佛界而無有量，講說法界而無盡時。」
文殊師利又問：「云何？須菩提！法寧復有境界說乎？其有於法作境界者，說法則有分數。」
答曰：「吾不說法有境界、法無境界。」
文殊師利曰：「曷為，賢者！說若干境界？」
須菩提答曰：「曏者本說弟子之辯有限有礙，菩薩辯才無限無礙。」
文殊師利曰：「云何，賢者！得明慧耶？」
須菩提答曰：「如是得明慧。」
文殊師利又問：「賢者，云何言默而礙？」
答曰：「用弟子不能了知一切人根故，用言說而作礙耳。菩薩辯慧曉眾生本，是故不以言說而為掛礙。」
文殊師利曰：「世尊辯才之慧無有往來，其智慧想寧有限乎？」答曰：「不也！其智慧者，無掛礙相、無所住相。」
文殊師利曰：「假使智慧無掛礙相、無所住相，何故賢者而默作礙？」須菩提曰：「尊者舍利弗，佛所稱歎智慧為最，當問此賢為仁解說。」
舍利弗謂須菩提：「欲聞我說文殊師利所講法乎？今欲宣之。所以者何？吾曾聞智，昔者文殊師利，于無央數百千佛前說法，令諸大弟子默而無言。又憶往時，吾與文殊師利共出東遊諸佛國，度無央數百千佛土，有世界名喜信凈，其
【現代漢語翻譯】 現代漢語譯本： 我說我的弟子們所講的佛法是有侷限和障礙的，但觀察佛的境界是無邊無量的，講說佛法界是沒有窮盡的時候。
文殊師利（Manjusri，智慧的象徵）又問：『為什麼呢，須菩提（Subhuti，解空第一）！佛法難道有境界可以言說嗎？如果有人對佛法設立了境界，那麼說法就會有侷限。』
須菩提回答說：『我不是說佛法有境界或沒有境界。』
文殊師利說：『那麼，賢者！你所說的若干境界是什麼意思呢？』
須菩提回答說：『我先前所說的是弟子的辯才有限有障礙，而菩薩的辯才無限無障礙。』
文殊師利說：『賢者！你是如何獲得明慧的呢？』
須菩提回答說：『就是這樣獲得明慧的。』
文殊師利又問：『賢者，你為什麼說沉默是一種障礙呢？』
須菩提回答說：『因為弟子不能完全瞭解所有人的根器，所以用言語表達反而會造成障礙。菩薩的辯才智慧能夠了解眾生的本性，因此不會因為言語而產生掛礙。』
文殊師利說：『世尊（釋迦牟尼佛，Sakyamuni Buddha）的辯才智慧沒有往來，他的智慧思想難道會有侷限嗎？』須菩提回答說：『不會的！他的智慧，沒有掛礙之相，也沒有執著于任何地方的相。』
文殊師利說：『即使智慧沒有掛礙之相，也沒有執著于任何地方的相，為什麼賢者你還要用沉默來作為一種障礙呢？』須菩提說：『尊者舍利弗（Sariputra，智慧第一），是佛所稱讚智慧第一的人，應該問這位賢者，請他為大家解釋。』
舍利弗對須菩提說：『你想聽我說文殊師利所講的佛法嗎？我現在就想宣說。為什麼呢？我曾經聽聞智慧，過去文殊師利在無數百千佛前說法，讓許多大弟子都沉默不語。我還記得過去，我與文殊師利一同出遊東方諸佛國土，度化了無數百千佛土，有一個世界名叫喜信凈（Joyful Faith Purity），那裡的……』
【English Translation】 English version: 'I limit the Dharma that my disciples speak, which has limitations and obstacles, but observing the Buddha-realm is immeasurable, and speaking about the Dharma-realm is without end.'
Manjusri (symbol of wisdom) then asked: 'Why, Subhuti (foremost in understanding emptiness)! Does the Dharma have boundaries that can be spoken of? If someone sets boundaries for the Dharma, then the Dharma-speaking will have limitations.'
Subhuti replied: 'I am not saying that the Dharma has boundaries or does not have boundaries.'
Manjusri said: 'Then, wise one! What do you mean by the several boundaries you mentioned?'
Subhuti replied: 'What I said earlier was that the eloquence of disciples is limited and obstructed, while the eloquence of Bodhisattvas is unlimited and unobstructed.'
Manjusri said: 'How, wise one! Do you attain clear wisdom?'
Subhuti replied: 'It is thus that I attain clear wisdom.'
Manjusri then asked: 'Wise one, why do you say that silence is an obstacle?'
Subhuti replied: 'Because disciples cannot fully understand the faculties of all people, using words creates obstacles. The wisdom of Bodhisattvas understands the nature of beings, therefore they are not hindered by words.'
Manjusri said: 'The wisdom of the World Honored One (Sakyamuni Buddha) has no coming or going, can his wisdom-thought have limitations?' Subhuti replied: 'No! His wisdom has no appearance of hindrance, nor does it abide in any appearance.'
Manjusri said: 'Even if wisdom has no appearance of hindrance and does not abide in any appearance, why do you, wise one, use silence as an obstacle?' Subhuti said: 'Venerable Sariputra (foremost in wisdom), who is praised by the Buddha as the foremost in wisdom, should be asked to explain this for everyone.'
Sariputra said to Subhuti: 'Do you want to hear me speak about the Dharma spoken by Manjusri? I now want to proclaim it. Why? I once heard wisdom, in the past Manjusri spoke Dharma before countless hundreds of thousands of Buddhas, causing many great disciples to be silent and speechless. I also remember in the past, I and Manjusri went together to the eastern Buddha-lands, liberating countless hundreds of thousands of Buddha-lands, there is a world called Joyful Faith Purity...'
佛號光英如來、無所著、等正覺，今現在說法。有大弟子名曰聖智燈明，智慧最尊。適見如來閑居宴坐，其聖智燈明弟子，即踴身往第七梵天，其聲遍告三千大千世界，為一切說法。吾與文殊師利俱至彼國，及諸無數百千菩薩十萬天皆俱，侍從文殊師利，欲聞法故。
「爾時文殊師利，便往光音天上謦揚大聲，其音普遍三千大千世界，動魔宮殿滅諸惡道令得悅信。於是聖智燈明大弟子，聞彼洪音即大恐怖，尋便躄地不能自制，譬如隨藍大風起時，有所崩墮莫能自固。聖智燈明於時恐怖，衣毛為豎得未曾有，往詣光英如來所，白世尊言：『唯天中天！誰為比丘色像出大音聲？我聞其音怖不自制，即便躄地，如隨藍風起靡不摧落。』其佛告言：『有菩薩名文殊師利，得不退轉，以神通聖樂明慧之力來至此國，欲見如來稽首作禮講問諸義。曏者曜形於光音天，舉大洪音，普聞三千大千世界，震動魔宮除滅惡道，皆令喜悅。』其弟子白佛言：『愿欲見文殊師利。唯，天中天！得睹正士如是之等，則為幸甚。』
「時，光英佛即作感應，請文殊師利；於是文殊師利與諸菩薩及諸天，從虛空中忽然來下，往詣光英如來佛所，稽首佛足繞佛三匝，各以神力化作法座而坐。
「爾時，光英佛問文殊師利：『仁者何興
【現代漢語翻譯】 現代漢語譯本：光英如來（Guangying Tathagata，佛名），無所著（Wushuo Zhu，無執著），等正覺（Dengzhengjue，正等覺悟者），現在正在說法。有一位大弟子名叫聖智燈明（Shengzhidengming），智慧最為尊貴。他看到如來清閑地靜坐，這位聖智燈明弟子，就騰身前往第七梵天，他的聲音遍告三千大千世界，為一切眾生說法。我和文殊師利（Wenshushili，Manjusri）一同前往那個佛國，還有無數百千菩薩和十萬天人，都跟隨著文殊師利，想要聽聞佛法。 『當時文殊師利，便前往光音天（Guangyintian，Abhasvara heaven）上清揚大聲，他的聲音普遍三千大千世界，震動魔宮，消滅各種惡道，使眾生得到喜悅和信心。於是聖智燈明大弟子，聽到這洪亮的聲音就非常恐怖，隨即就癱倒在地不能自持，就像隨藍大風（Suilan dafeng）颳起時，一切都會崩塌墜落無法穩固一樣。聖智燈明當時非常恐怖，汗毛都豎了起來，感到前所未有，前往光英如來處，稟告世尊說：『唯有天中之天！是誰，哪位比丘的色身發出如此大的聲音？我聽到他的聲音，驚恐得不能自持，就癱倒在地，就像隨藍風颳起，沒有什麼不會被摧毀一樣。』光英佛告訴他說：『有一位菩薩名叫文殊師利，已經得到不退轉的境界，以神通聖樂和明慧的力量來到這個佛國，想要拜見如來，稽首作禮，請教各種義理。剛才他在光音天上顯現身形，發出洪亮的聲音，普遍傳遍三千大千世界，震動魔宮，消除惡道，使一切眾生都感到喜悅。』他的弟子稟告佛說：『希望能夠見到文殊師利。唯有天中之天！能夠見到如此正士，真是太幸運了。』 當時，光英佛就以感應之力，邀請文殊師利；於是文殊師利與各位菩薩以及諸天，從虛空中忽然降落下來，前往光英如來佛的處所，稽首佛足，繞佛三圈，各自以神通力化作法座而坐。 當時，光英佛問文殊師利：『仁者因何而來？』
【English Translation】 English version: The Tathagata Guangying (Guangying Tathagata, Name of a Buddha), Wushuo Zhu (Wushuo Zhu, Without Attachment), Dengzhengjue (Dengzhengjue, Perfectly Enlightened One), is now expounding the Dharma. He has a great disciple named Shengzhidengming (Shengzhidengming), whose wisdom is most venerable. Having seen the Tathagata dwelling in leisure and quietude, this disciple Shengzhidengming, immediately ascended to the Seventh Brahma Heaven, his voice proclaiming throughout the Three Thousand Great Thousand Worlds, teaching the Dharma to all beings. I, along with Manjusri (Wenshushili, Manjusri), went together to that Buddha-land, as well as countless hundreds of thousands of Bodhisattvas and hundreds of thousands of Devas, all accompanying Manjusri, desiring to hear the Dharma. 『At that time, Manjusri then went to the Abhasvara heaven (Guangyintian, Abhasvara heaven) and proclaimed a great sound, his voice pervading the Three Thousand Great Thousand Worlds, shaking the palaces of Mara, extinguishing all evil paths, causing beings to attain joy and faith. Thereupon, the great disciple Shengzhidengming, hearing that resounding voice, became greatly terrified, and immediately collapsed to the ground, unable to control himself, just as when the Suilan great wind (Suilan dafeng) arises, everything collapses and falls, unable to remain secure. Shengzhidengming at that time was greatly terrified, his hair stood on end, experiencing something unprecedented, and went to the place of the Tathagata Guangying, reporting to the World-Honored One, saying: 『O, the most honored among the heavens! Who is it, which Bhikkhu's form emits such a great sound? Hearing his voice, I was terrified and unable to control myself, and collapsed to the ground, just as when the Suilan wind arises, nothing is not destroyed.』 That Buddha told him, saying: 『There is a Bodhisattva named Manjusri, who has attained the state of non-retrogression, and has come to this Buddha-land with the power of supernatural bliss and luminous wisdom, desiring to see the Tathagata, to prostrate and pay homage, and to inquire about various meanings. Just now, he manifested his form in the Abhasvara heaven, emitting a resounding voice, universally pervading the Three Thousand Great Thousand Worlds, shaking the palaces of Mara, eliminating evil paths, causing all beings to rejoice.』 His disciple reported to the Buddha, saying: 『I wish to see Manjusri. O, the most honored among the heavens! To be able to behold such a righteous person, would be most fortunate indeed.』 At that time, the Buddha Guangying, with his responsive power, invited Manjusri; thereupon, Manjusri, along with the Bodhisattvas and Devas, suddenly descended from the empty sky, went to the place of the Tathagata Buddha Guangying, prostrated at the Buddha's feet, circumambulated the Buddha three times, and each transformed Dharma seats with their supernatural powers and sat down. At that time, the Buddha Guangying asked Manjusri: 『For what reason have you come, O virtuous one?』
到此世界？欲何觀採？』文殊師利白佛：『欲見世尊，稽首致敬啟問法事，故來至此。』又問：『文殊師利！云何觀如來而為凈見？云何禮如來？云何問訊如來？云何講問？云何聽受如來所說？』
「文殊師利曰：『觀諸法寂為清凈見如來。為清凈觀，亦無身無意無心、無禮無敬、無卒無暴、無壞無住，不常得、從空生、無心行、常寂寞，如是為觀如來。而無我，不作等色，亦不以等為等，不以邪為邪，而一平等。諸佛世尊法身俱為己身，亦見入法身所見、亦無見無所見、亦無遠無所近，如是為禮如來。而作寂寞問，無有想念、亦無見有法、亦不見無寂寞法，我者已寂，於一切法便默，作平等問、不迷惑問。其有欲問及問者，彼無有二，求度無極，所問凈三道場，如是為問訊如來。如無去問無沉浮，所言柔順可如來意，悅諸眾會不著他心，以是所問，令無數人立於道義，不捨德鎧至坐佛樹，如是聽講為問如來。』
「於是光英如來、正覺贊文殊師利童子曰：『善哉，善哉！仁者如是，為見如來稽首作禮講問法義。』於是，文殊師利問聖智燈明大弟子：『尊者，云何見如來稽首作禮？云何問法義？』答曰：『唯，文殊師利！我不及此亦非其類，弟子以音而得解脫，不了是事。』又問：『云何賢者，意而證時
【現代漢語翻譯】 現代漢語譯本：『來到這個世界，想要觀察和學習什麼呢？』文殊師利菩薩回答佛說：『想要見世尊，稽首致敬，請教佛法，所以來到這裡。』佛又問：『文殊師利！如何觀察如來才能算是清凈的見解？如何禮敬如來？如何問候如來？如何請教佛法？如何聽受如來說法？』 文殊師利菩薩說：『觀察諸法寂靜，就是清凈地見如來。這種清凈的觀察，是沒有身、沒有意、沒有心，沒有禮敬，沒有倉促沒有暴躁，沒有毀壞沒有停駐，不是常有的，從空性中產生，沒有心識的造作，恒常寂靜。這樣就是觀察如來。其中沒有我，不執著于相等之色，也不以等同為等同，不以邪見為邪見，而是一切平等。諸佛世尊的法身都與自身無異，也見到進入法身所見，沒有能見和所見，沒有遠和近，這樣就是禮敬如來。以寂靜的心來提問，沒有妄想雜念，不執著于有法，也不執著于沒有寂靜之法，我已寂滅，對於一切法便保持沉默，以平等心提問，不迷惑地提問。想要提問和正在提問的人，他們之間沒有差別，求度無邊無際，所問的問題清凈三個道場，這樣就是問候如來。如同沒有去處的提問，沒有沉沒和漂浮，所說的話柔和順從如來的心意，使大眾喜悅而不執著於他人的想法，用這樣的提問，使無數人樹立道義，不捨棄德行之鎧甲直到坐在菩提樹下，這樣聽講就是請教如來。』 於是光英如來、正覺讚歎文殊師利童子說：『好啊，好啊！你這樣做，就是見如來、稽首作禮、請教佛法。』於是，文殊師利問聖智燈明大弟子：『尊者，如何見如來、稽首作禮？如何請教佛法？』回答說：『唯，文殊師利！我不如你，也不是同類。弟子以音聲而得到解脫，不瞭解這件事。』又問：『賢者，如何用意念來證悟？』
【English Translation】 English version: 'Having come to this world, what do you wish to observe and learn?' Manjushri (Bodhisattva of wisdom) replied to the Buddha: 'I wish to see the World-Honored One (Buddha), pay homage with my head to the ground, and inquire about the Dharma (teachings), therefore I have come here.' The Buddha further asked: 'Manjushri! How does one observe the Tathagata (Buddha), to have a pure vision? How does one pay respects to the Tathagata? How does one greet the Tathagata? How does one inquire about the Dharma? How does one listen to and receive what the Tathagata says?' Manjushri said: 'Observing all dharmas (phenomena) as tranquil is to see the Tathagata with a pure vision. This pure observation is without body, without intention, without mind, without reverence, without haste, without violence, without destruction, without abiding, not permanent, born from emptiness, acting without mind, constantly in stillness. This is how to observe the Tathagata. There is no self in it, not attached to equal forms, not considering equality as equality, not considering evil as evil, but everything is equal. The Dharmakaya (body of Dharma) of all Buddhas and World-Honored Ones is the same as one's own body. One also sees what is seen upon entering the Dharmakaya, there is no seeing and nothing to be seen, there is no distance and nothing near. This is how to pay respects to the Tathagata. Ask with a tranquil mind, without thoughts or notions, not attached to the existence of dharmas, nor attached to the non-existence of tranquil dharmas. The 'I' has already become still, and one remains silent regarding all dharmas, asking with an equal mind, asking without confusion. Those who wish to ask and those who are asking, there is no difference between them, seeking liberation without limit, the questions asked purify the three sacred places (body, speech, and mind). This is how to greet the Tathagata. Like asking without going anywhere, without sinking or floating, the words spoken are gentle and in accordance with the Tathagata's intention, pleasing the assembly without being attached to others' thoughts. With such questions, countless people are established in righteousness, not abandoning the armor of virtue until sitting under the Bodhi tree (tree of enlightenment). Listening to the teachings in this way is how to inquire of the Tathagata.' Thereupon, the Light Glory Tathagata, the Perfectly Enlightened One, praised the Manjushri Kumara (youth): 'Excellent, excellent! In this way, you see the Tathagata, pay homage with your head to the ground, and inquire about the meaning of the Dharma.' Then, Manjushri asked the great disciple of Holy Wisdom Lamp Light: 'Venerable One, how does one see the Tathagata and pay homage with one's head to the ground? How does one inquire about the meaning of the Dharma?' He replied: 'Indeed, Manjushri! I am not as capable as you, nor am I of the same kind. This disciple attained liberation through sound and does not understand this matter.' He further asked: 'Wise one, how does one realize it through intention?'
，言是信證而解脫耶？』答曰：『文殊師利！我粗說耳未講深義。』
「又問：『何謂講暢深義之平等乎？』答曰：『不御平等、不導深義。』又曰：『何說起滅空義無深，而得空義無平等想？如是為一審諦，則是深入誠實之義。』曰：『新學菩薩，聞此言者得無恐懼？』文殊師利答曰：『仁者今已恐懼，況于新學。』聖智曰：『無能恐我者。』答曰：『曏者何為恐懼？賢者未厭解脫乎？』曰：『非不恐、非無厭而得解脫也。』
「文殊師利曰：『用賢者本恐懼俱合，以故說仁今已恐懼，況新學耶！』問文殊師利曰：『菩薩何因而得解脫？』曰：『致無恐懼而不穢厭。』又問：『文殊師利！此言何謂？』答曰：『不畏億百千魔及官屬，為一切說法而無疲厭，不畏積功累無量德，植無數慧所行不倦。』
「時，彼會中有諸天，各持種種奇異之華，用散文殊師利上，悉俱言曰：『文殊師利所止頓處，則當等觀，是則如來為正威神，文殊師利所在擁護，以一切德救濟眾人為講說法。』
「於是，文殊師利謂聖智燈明弟子：『世尊嘆詠耆年智慧，云何智慧有為無為乎？假使有為則為起分，設使無為彼亦造相。』答文殊師利曰：『諸聖賢所念，但講無為。』又問：『無為寧有念說耶？』答曰：『無也！
【現代漢語翻譯】 現代漢語譯本：問道：『所說的是以信為證而得到的解脫嗎？』回答說：『文殊師利（Manjushri，智慧的象徵）！我只是粗略地說說，還沒有講到深層的含義。』
又問：『什麼叫做講暢深層含義的平等呢？』回答說：『不執著于平等，也不引導到深層含義。』又說：『如果說起滅的空性沒有深奧之處，而證悟空性也沒有平等的想法，像這樣作為一個審慎的諦理，那就是深入到誠實的意義。』（聖智）問：『新學的菩薩，聽到這些話會不會感到恐懼？』文殊師利（Manjushri）回答說：『您現在都已經感到恐懼了，更何況是新學的菩薩。』聖智（Saintly Wisdom）說：『沒有人能讓我感到恐懼。』回答說：『剛才為什麼會感到恐懼？賢者您還沒有厭倦解脫嗎？』（聖智）說：『不是不恐懼，也不是沒有厭倦，而是這樣才能得到解脫。』
文殊師利（Manjushri）說：『因為賢者您原本的恐懼和現在的恐懼相合，所以說您現在已經感到恐懼了，更何況是新學的菩薩！』（聖智）問文殊師利（Manjushri）說：『菩薩因為什麼原因才能得到解脫？』回答說：『達到沒有恐懼而不厭惡。』又問：『文殊師利（Manjushri）！這話是什麼意思？』回答說：『不畏懼億百千的魔及其眷屬，為一切眾生說法而沒有疲倦厭煩，不畏懼積累功德，積累無量的德行，種植無數的智慧，所做的事情不懈怠。』
當時，那個集會中有諸天，各自拿著各種奇異的花，用來散在文殊師利（Manjushri）的身上，都一起說：『文殊師利（Manjushri）所停留的地方，就應當平等地看待，這就是如來（Tathagata，佛的稱號）的正威神力，文殊師利（Manjushri）所在的地方，都會受到擁護，用一切的德行救濟眾人，為大家講說佛法。』
於是，文殊師利（Manjushri）對聖智燈明（Saintly Wisdom Lamp）的弟子說：『世尊（World-Honored One，佛的稱號）讚歎耆年的智慧，那麼智慧是有為的還是無為的呢？假如有為，那就是生起和分別，假設無為，那也是造作一種相。』（聖智燈明的弟子）回答文殊師利（Manjushri）說：『諸位聖賢所思念的，只是講說無為。』又問：『無為難道還有思念和講說嗎？』回答說：『沒有！』
【English Translation】 English version: Asked: 'Is what is said a liberation attained through faith as proof?' Replied: 'Manjushri (symbol of wisdom)! I am speaking roughly and have not yet explained the profound meaning.'
Asked again: 'What is meant by the equality of expounding the profound meaning?' Replied: 'Neither adhering to equality nor guiding to profound meaning.' Also said: 'If it is said that the emptiness of arising and ceasing has no depth, and realizing emptiness has no thought of equality, then such a careful examination is entering into the meaning of truth.' (Saintly Wisdom) asked: 'Will newly learning Bodhisattvas be afraid upon hearing these words?' Manjushri replied: 'You are already afraid now, let alone newly learning Bodhisattvas.' Saintly Wisdom said: 'No one can frighten me.' Replied: 'Why were you afraid just now? Are you not yet tired of liberation?' (Saintly Wisdom) said: 'It is neither not being afraid nor not being tired that leads to liberation.'
Manjushri said: 'Because your original fear and present fear coincide, it is said that you are already afraid now, let alone newly learning Bodhisattvas!' (Saintly Wisdom) asked Manjushri: 'For what reason does a Bodhisattva attain liberation?' Replied: 'Attaining no fear and no aversion.' Asked again: 'Manjushri! What does this mean?' Replied: 'Not fearing billions of demons and their retinues, speaking Dharma for all beings without fatigue or aversion, not fearing accumulating merit, accumulating immeasurable virtues, planting countless wisdoms, and not being weary in what is done.'
At that time, there were devas in that assembly, each holding various extraordinary flowers, which they scattered upon Manjushri, all saying together: 'The place where Manjushri dwells should be regarded equally, for that is the majestic power of the Tathagata (title of the Buddha). The place where Manjushri is, will be protected, using all virtues to save all people, and speaking the Dharma for everyone.'
Then, Manjushri said to the disciple of Saintly Wisdom Lamp: 'The World-Honored One praises the wisdom of the elderly, so is wisdom conditioned or unconditioned? If it is conditioned, then it is arising and discrimination; if it is unconditioned, then it is also creating an appearance.' (The disciple of Saintly Wisdom Lamp) replied to Manjushri: 'What the sages contemplate is only speaking of the unconditioned.' Asked again: 'Does the unconditioned still have contemplation and speech?' Replied: 'No!'
』
「文殊師利又問：『諸聖賢何為講說無為之行乎？』爾時，聖智燈明弟子，默然無以加報。於是光英如來、無所著、等正覺告文殊師利：『為是眾會講說法門，令諸天聞受其法，眾菩薩聞立不退轉，逮無上正真道。』文殊師利曰：『其正法門者行寂寞，于寂門無言說，以恬然為清凈。』
「時彼眾中，有菩薩號曰法意，在於會坐，問文殊師利：『設使如來說淫怒癡事時，豈是寂寞法乎？其恬然門寧為靜泊清凈法耶？』文殊師利答曰：『仁意云何？淫怒癡焉在？從何起乎？』曰：『從念起想而有。』
「又問：『想念從何起？』答曰：『從習起。』又問：『習者從何有？』答曰：『從我所非我所而有。』又問：『是我所非我所從何起？』答曰：『從貪身有。』又問：『貪身復從何起？』答曰：『用住吾我故。』又問：『吾我從何起？』答曰：『文殊師利！吾我者，不見所住，亦無有處亦非無處。所以者何？普至十方求于吾我不可得也。』
「文殊師利曰：『如是，族姓子！其有詣十方欲索法處，亦不可得亦不可見。所以者何，彼法寧有門不？』答曰：『有無門之門。』文殊師利曰：『我以是故，言諸法門悉寂寞，一切所說而淡泊門，靜然而致清凈。』
「說是語時，八千菩薩得不起
【現代漢語翻譯】 現代漢語譯本 「文殊師利（Manjushri，智慧的象徵）又問：『諸位聖賢為何講說無為（Nirvana，不造作，無為而為）之行呢？』當時，聖智燈明弟子的回答沉默不語。於是光英如來（Guangying Tathagata）、無所著（Wu Suozhu，不執著）、等正覺（Samyaksambuddha，正等覺悟）告訴文殊師利：『爲了給大眾講說法門，讓諸天（Devas，天神）聽聞並接受這些法，讓眾菩薩（Bodhisattvas，追求覺悟的眾生）聽聞后堅定不退轉，最終達到無上正真道（Anuttara-samyak-sambodhi，無上正等正覺）。』文殊師利說：『這正法之門是寂靜的，在這寂靜之門中沒有言語，以恬淡自然為清凈。』 當時，在聽眾中，有一位菩薩名叫法意（Fayi），在會中就座，問文殊師利：『如果如來說淫慾、憤怒、愚癡之事時，難道也是寂靜之法嗎？那恬淡自然之門難道是靜止清凈之法嗎？』文殊師利回答說：『你的意思是怎樣？淫慾、憤怒、愚癡在哪裡？從哪裡產生？』法意回答說：『從念頭生起妄想而產生。』 文殊師利又問：『妄想念頭從哪裡產生？』法意回答說：『從習氣產生。』文殊師利又問：『習氣從哪裡來？』法意回答說：『從執著於我所（what belongs to me）和非我所（what does not belong to me）而產生。』文殊師利又問：『我所和非我所從哪裡產生？』法意回答說：『從貪戀身體而產生。』文殊師利又問：『貪戀身體又從哪裡產生？』法意回答說：『因為執著於我的存在。』文殊師利又問：『我的存在從哪裡產生？』文殊師利！我的存在，是無法找到它所存在的地方，既不是存在於某個地方，也不是不存在於某個地方。為什麼呢？因為在十方（the ten directions）普遍尋找我的存在，都是找不到的。』 文殊師利說：『是的，善男子！如果有人想要在十方尋找法的所在之處，也是找不到也看不見的。為什麼呢？因為這法難道有門嗎？』法意回答說：『有無門之門（the gate of no gate）。』文殊師利說：『因此，我說諸法之門都是寂靜的，一切所說都是淡泊之門，靜止自然而達到清凈。』 說完這些話時，八千菩薩獲得了不起的...
【English Translation】 English version Manjushri (symbol of wisdom) further asked: 'Why do all the sages speak of the practice of non-action (Nirvana, non-contrived, acting without acting)?' At that time, the disciple of Holy Wisdom Lamp Light remained silent and had nothing to add. Thereupon, Guangying Tathagata (Guangying Tathagata), Non-Attachment (Wu Suozhu, non-attachment), Samyaksambuddha (Samyaksambuddha, perfect enlightenment) told Manjushri: 'To expound the Dharma to this assembly, so that the Devas (Devas, gods) may hear and receive this Dharma, and that the Bodhisattvas (Bodhisattvas, beings seeking enlightenment) may hear and establish non-retrogression, and attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Manjushri said: 'This gate of the true Dharma is tranquil, and in this gate of tranquility there is no speech, and tranquility is regarded as purity.' At that time, among the assembly, there was a Bodhisattva named Fayi, who was seated in the assembly, and asked Manjushri: 'If the Tathagata speaks of matters of lust, anger, and delusion, is that also the Dharma of tranquility? Is that gate of tranquility and naturalness a Dharma of stillness and purity?' Manjushri replied: 'What do you mean? Where are lust, anger, and delusion? Where do they arise from?' Fayi replied: 'They arise from thoughts and imaginations.' Manjushri further asked: 'Where do thoughts and imaginations arise from?' Fayi replied: 'They arise from habits.' Manjushri further asked: 'Where do habits come from?' Fayi replied: 'They arise from attachment to what belongs to me (what belongs to me) and what does not belong to me (what does not belong to me).' Manjushri further asked: 'Where do what belongs to me and what does not belong to me arise from?' Fayi replied: 'They arise from craving for the body.' Manjushri further asked: 'Where does craving for the body arise from?' Fayi replied: 'Because of clinging to the notion of my existence.' Manjushri further asked: 'Where does the notion of my existence arise from?' Manjushri! The notion of my existence cannot be found where it resides, neither existing in a place nor not existing in a place. Why? Because searching for my existence universally in the ten directions (the ten directions), it cannot be found.' Manjushri said: 'Indeed, son of a good family! If someone wants to seek the place where the Dharma resides in the ten directions, it cannot be found or seen. Why? Because does this Dharma have a gate?' Fayi replied: 'It has the gate of no gate (the gate of no gate).' Manjushri said: 'Therefore, I say that the gates of all Dharmas are tranquil, and all that is spoken is the gate of detachment, stillness and naturalness leading to purity.' When these words were spoken, eight thousand Bodhisattvas attained unarising...
法忍。爾時，文殊師利，廣為眾會說法，便從坐起而去。用是故，須菩提！當了知此，無有弟子及菩薩者，吾等莫能當其辯才，豈敢堪任與文殊師利講法談乎！」
爾時，賢者須菩提問舍利弗：「仁者復見文殊師利，有何異神通變化，往來游諸佛土？」
舍利弗答須菩提曰：「我憶念昔者曾與文殊師利共遊諸國，有佛土火起而燒剎，便有自然蓮華遍佈具足，文殊師利蹈上而行，或有滿火其火柔軟；譬如細靡之衣、好食美味香，如栴檀涂身及衣臥具，從其佛國於虛空中，自然化作梵之宮殿立之嚴飾。時諸菩薩入坐其中定意正受，或有佛國而現興盛，發一切信得致佛道，行無蔽匿之慈普救眾生。何謂為佛道行無蔽匿之慈？以一切人有淫怒癡塵勞之火，若得無上正真道最正覺者，三垢以斷為眾說法，以慈哀心定意正受，是謂佛道行無蔽匿慈。
「唯，須菩提！吾時獨處心自念言：『我為住是三千大千世界，以神足力與文殊師利等矣。』於是文殊師利知吾所念，來謂我言：『當用賢者舍利弗神足共過此世界。』吾盡現神力越度大火，晝夜精進行積七日，與文殊師利越彼佛國，然後到第二三千大千世界，其剎亦燒火炎甚廣，周遍佛土，文殊師利便住于彼，謂我言：『唯，舍利弗！當承誰神足度彼世界？』吾答
【現代漢語翻譯】 現代漢語譯本：法忍（Dharma-ksanti，對佛法的忍耐和接受）。當時，文殊師利（Manjusri，智慧的象徵）為大眾說法，然後從座位上起身離開。因此，須菩提（Subhuti，解空第一的弟子）！你應該明白，這裡沒有固定的弟子或菩薩。我們都無法與他的辯才相比，又怎敢與文殊師利討論佛法呢！」
當時，賢者須菩提問舍利弗（Sariputra，智慧第一的弟子）：「仁者您是否見過文殊師利有什麼特別的神通變化，往來遊歷于各個佛土？」
舍利弗回答須菩提說：「我記得過去曾與文殊師利一同遊歷各個國家，有的佛土燃起大火焚燒，卻有自然的蓮花遍佈，文殊師利在蓮花上行走，或者火焰變得柔軟，如同細軟的衣服，美味的食物，以及像用栴檀（Sandalwood，一種香木）塗抹身體和衣服臥具一樣舒適。從那個佛國，在虛空中自然化作莊嚴的梵天宮殿。當時的菩薩們進入其中，安坐禪定，獲得正受。有的佛國呈現興盛景象，發起一切信心，最終證得佛道，以毫無隱瞞的慈悲普度眾生。什麼叫做佛道中毫無隱瞞的慈悲呢？因為一切人都有淫慾、嗔怒、愚癡等煩惱之火，如果證得無上正真之道，獲得最正覺悟，斷除貪嗔癡三毒，為眾生說法，以慈悲之心安住禪定，獲得正受，這就是佛道中毫無隱瞞的慈悲。
「是的，須菩提！我當時獨自一人，心中想：『我所擁有的神足通力，可以與文殊師利在三千大千世界中相提並論了。』於是文殊師利知道我的想法，來對我說：『應當用賢者舍利弗的神足通力，一同度過這個世界。』我盡力展現神力，越過大火，日夜精進，持續七天，與文殊師利越過了那個佛國，然後到達第二個三千大千世界，那個世界的火焰也燃燒得非常猛烈，遍佈佛土。文殊師利便停留在那裡，對我說：『舍利弗！你打算憑藉誰的神足通力，度過這個世界呢？』我回答
【English Translation】 English version: Dharma-ksanti (法忍, Endurance of the Dharma). At that time, Manjusri (文殊師利, Symbol of wisdom) was expounding the Dharma to the assembly, and then rose from his seat and departed. Therefore, Subhuti (須菩提, Disciple foremost in understanding emptiness)! You should understand that there are no fixed disciples or Bodhisattvas here. We cannot compare to his eloquence, how dare we discuss the Dharma with Manjusri!'
At that time, the worthy Subhuti asked Sariputra (舍利弗, Disciple foremost in wisdom): 'Venerable one, have you seen any special supernatural powers and transformations of Manjusri, traveling back and forth among the Buddha lands?'
Sariputra replied to Subhuti: 'I remember in the past, I traveled with Manjusri to various countries. In some Buddha lands, great fires arose and burned the realms, but natural lotuses were everywhere. Manjusri walked on the lotuses, or the flames became soft, like fine clothes, delicious food, and as comfortable as sandalwood (栴檀, Aromatic wood) applied to the body, clothes, and bedding. From that Buddha land, in the empty space, a magnificent Brahma palace naturally manifested. The Bodhisattvas at that time entered and sat in meditation, attaining right concentration. Some Buddha lands showed prosperity, generating all faith, ultimately attaining the Buddha path, and universally saving sentient beings with unhidden compassion. What is called unhidden compassion in the Buddha path? Because all people have the fires of lust, anger, and ignorance, if they attain the unsurpassed true path, attain the most perfect enlightenment, cut off the three poisons of greed, hatred, and delusion, expound the Dharma for sentient beings, and abide in meditation with a compassionate heart, attaining right concentration, this is called unhidden compassion in the Buddha path.'
'Yes, Subhuti! At that time, I was alone, and I thought to myself: 'The supernatural powers I possess are comparable to those of Manjusri in the three thousand great thousand worlds.' Then Manjusri knew my thoughts and came to me, saying: 'You should use the supernatural powers of the worthy Sariputra to cross this world together.' I exerted my utmost to display my supernatural powers, crossed the great fire, diligently day and night, for seven days, and crossed that Buddha land with Manjusri, and then arrived at the second three thousand great thousand worlds. The flames in that world were also burning very fiercely, pervading the Buddha land. Manjusri then stayed there and said to me: 'Sariputra! By whose supernatural powers do you intend to cross this world?' I replied
：『當以仁者文殊師利神足度是佛土。』於是文殊師利發意之頃，令其世界滿佈蓮華，便即度去，謂我言：『唯，舍利弗！神力孰逾？』吾答曰：『雀以蠹魚，比金翅鳥鳳凰王，至於二者不可相方，金翅鳥王一舉無數我身，譬如蠹魚雀耳，神力相超其猶如是。』文殊師利謂我言：『曷云仁者舍利弗獨處心念：「文殊師利神足及我神足等焉。」』文殊師利曰：『效之於今，何者為智？』吾答曰：『弟子止處其限未斷無所比，自見止處限斷而遂平等。』文殊師利贊曰：『善哉，善哉！唯，舍利弗！如若所言，昔者住世有兩仙人，止頓海邊，一人名曰好妙法，一人名曰施信安，其好妙法，得仙五通以用自娛；施信安，以言說神咒飛行虛空。時兩仙人俱從海邊，欲共飛度巨海周旋彼岸。彼施信安心念言：「其好妙法神足與我等矣。」然後復共飛度大海到女鬼界。
「『爾時羅剎鼓人妓樂，施信安仙人聞其樂音及見女鬼，即便恐怖從虛空墮地，不能復識海邊居處；於是好妙法時愍傷之，右手舉之還故所止。』文殊師利謂舍利弗：『爾時，好妙法仙人者，則吾身是；施信安仙人者，舍利弗是也。彼時耆年誠非其類自謂為等，今亦如之。』」
舍利弗謂須菩提：「我復憶念，曾與文殊師利南遊諸佛國，越無央數百千佛土
【現代漢語翻譯】 現代漢語譯本：『應當用仁者文殊師利（Manjusri，菩薩名，意為妙吉祥）的神足通來度化這個佛土。』於是文殊師利在發願的瞬間，使其世界遍佈蓮花，隨即離去，對我說：『喂，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！神通之力誰更勝一籌？』我回答說：『麻雀與蛀蟲相比，尚且不能與金翅鳥鳳凰王相比，至於金翅鳥鳳凰王與我，更是無法相提並論。金翅鳥王一舉翅膀就能吞噬無數個我，我之於金翅鳥王，就像蛀蟲之於麻雀，神通之力相差就是如此。』文殊師利對我說：『為什麼說仁者舍利弗獨自心想：「文殊師利的神足通和我的神足通是相等的。」』文殊師利說：『現在效仿，哪個更明智？』我回答說：『弟子止步于其界限未斷絕，無法相比，自己見到止步于界限斷絕，才算平等。』文殊師利讚歎道：『好啊，好啊！喂，舍利弗！正如你所說，過去住世時有兩位仙人，居住在海邊，一人名叫好妙法，一人名叫施信安。那好妙法，得到仙人五神通用來自我娛樂；施信安，用言語神咒在虛空中飛行。當時兩位仙人一同從海邊出發，想要一起飛過大海到達彼岸。那施信安心想：「那好妙法的神足通與我相等。」然後又一起飛過大海到達女鬼的境界。 『當時羅剎（Rakshasa，惡鬼）敲鼓奏樂，施信安仙人聽到樂聲，又見到女鬼，立刻感到恐懼，從虛空中墜落到地上，不能再辨認出海邊的住所；於是好妙法當時憐憫他，用右手舉起他，送回原來的住所。』文殊師利對舍利弗說：『當時，好妙法仙人，就是我的前身；施信安仙人，就是你舍利弗的前身。當時年長者確實不是同類，卻自認為相等，現在也是這樣。』 舍利弗對須菩提（Subhuti，佛陀十大弟子之一，解空第一）說：『我再次憶念，曾經與文殊師利一同南遊諸佛國，越過無數百千佛土。
【English Translation】 English version: 'One should use the divine feet of the benevolent Manjusri (Manjusri, a Bodhisattva whose name means 'Wonderful Auspiciousness') to deliver this Buddha land.' Then, in the instant Manjusri made the vow, he caused his world to be filled with lotuses and immediately departed, saying to me: 'Hey, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! Whose divine power is superior?' I replied: 'A sparrow compared to a woodworm cannot even be compared to the Garuda Phoenix King, and as for the Garuda Phoenix King compared to me, it is even more incomparable. With one flap of its wings, the Garuda King can devour countless of me. Me compared to the Garuda King is like a woodworm compared to a sparrow. The difference in divine power is just like that.' Manjusri said to me: 'Why does the benevolent Sariputra think to himself: "Manjusri's divine feet and my divine feet are equal."' Manjusri said: 'To imitate it now, which is wiser?' I replied: 'This disciple stops at the limit that has not been severed, and cannot be compared. Only when one sees that the limit has been severed, can one be considered equal.' Manjusri praised: 'Good, good! Hey, Sariputra! Just as you said, in the past, there were two immortals living in the world, dwelling by the sea. One was named Good Wonderful Dharma, and the other was named Giving Faith Peace. That Good Wonderful Dharma obtained the five supernatural powers of an immortal to entertain himself; Giving Faith Peace, used words and divine mantras to fly in the void. At that time, the two immortals set out together from the seashore, wanting to fly across the great sea to reach the other shore. That Giving Faith Peace thought to himself: "That Good Wonderful Dharma's divine feet are equal to mine." Then they flew together across the great sea to the realm of female ghosts. 'At that time, the Rakshasas (Rakshasa, a type of demon) were drumming and playing music. The immortal Giving Faith Peace heard the music and saw the female ghosts, and immediately felt fear, falling from the void to the ground, unable to recognize the dwelling by the sea. Thereupon, Good Wonderful Dharma then took pity on him, lifted him up with his right hand, and returned him to his original dwelling.' Manjusri said to Sariputra: 'At that time, the immortal Good Wonderful Dharma, that was my former self; the immortal Giving Faith Peace, that was you, Sariputra. At that time, the elder was indeed not of the same kind, yet he considered himself equal. It is the same now.' Sariputra said to Subhuti (Subhuti, one of the ten great disciples of the Buddha, foremost in understanding emptiness): 'I recall again, that I once traveled south with Manjusri to the Buddha lands, crossing countless hundreds of thousands of Buddha lands.'
，有世界名諸好莊飾，佛號德寶尊如來，詣彼佛土，欲見世尊稽首作禮。文殊師利謂我言：『唯，舍利弗！寧見此諸所共度佛國不乎？』我答曰：『已見矣。』文殊師利問吾：『舍利弗！如何見此諸佛土？』我答曰：『或見滿火者，或不具足者，或自然如虛空者，或以神足而立。』又問我言：『唯，舍利弗！當何以觀是佛國？』吾答曰：『其滿火者當觀滿火，其不具足者視之為不具足。其如虛空者當睹如虛空，其以神足立者當瞻以神足立。』
「文殊師利曰：『如舍利弗境界，所講說亦然。』我即問文殊師利：『仁者如何觀諸佛國？』文殊師利曰：『唯，舍利弗！一切佛界皆為虛空之土。所以者何？悉如幻化。所現滿火而不具足，如虛空自然以神足立耳。曷云來起此之因緣起分之行？虛空無緣常自然住，如是諸塵勞污著意心不立凈。
「『譬如恒沙佛國悉皆被火不燒虛空；如是，舍利弗！一一人犯恒沙諸不善本積眾殃惡，其意終已不立清凈。若男子、女人能入凈法界者，無有所住及諸覆蓋亦不作想，無能令其意有所受住，是謂無所受住法門。以一門了御諸法皆受諸法，不生眾蓋而蔽法意亦無善惡。』如是，仁者須菩提！文殊師利神足變化，所在說法吾目所睹矣。」
爾時，賢者阿難謂舍利弗：「唯
【現代漢語翻譯】 現代漢語譯本： 『有各種珍寶裝飾的美好世界，那裡的佛名為德寶尊如來（Derbaozun Rulai），我前往他的佛土，想要拜見世尊，於是稽首作禮。文殊師利（Manjusri）對我說：『舍利弗（Sariputra）！你看到這些共同度化的佛國了嗎？』我回答說：『已經看到了。』文殊師利（Manjusri）問我：『舍利弗（Sariputra）！你是如何看到這些佛土的？』我回答說：『我看到有些佛土充滿火焰，有些不完整，有些自然如虛空，有些依靠神足而立。』他又問我：『舍利弗（Sariputra）！你應當如何看待這些佛國？』我回答說：『對於充滿火焰的佛土，應當視其為充滿火焰；對於不完整的佛土，就視其為不完整；對於如虛空的佛土，應當視其為如虛空；對於依靠神足而立的佛土，應當瞻仰其依靠神足而立。』
『文殊師利（Manjusri）說：『正如舍利弗（Sariputra）你的境界，你所講說的也是如此。』我便問文殊師利（Manjusri）：『仁者您是如何看待諸佛國的？』文殊師利（Manjusri）說：『舍利弗（Sariputra）！一切佛界都可視為虛空之土。為什麼呢？因為一切都如幻化。所顯現的充滿火焰或不完整，如同虛空般自然，或者依靠神足而立。哪裡有所謂的因緣生起和行為？虛空沒有因緣，常住自然，如此一來，各種塵勞污垢便無法在心中立足，心才能清凈。
『譬如恒河沙數般的佛國都被火焰覆蓋，卻無法燒燬虛空；同樣，舍利弗（Sariputra）！一個人即使犯下恒河沙數般的不善之行，積累無數罪惡，他的心最終也不會因此而失去清凈。如果男子或女子能夠進入清凈法界，便不會有所執著和覆蓋，也不會妄加思量，沒有什麼能夠讓他們的心有所停留，這就是所謂的無所受住法門。通過這一法門，便能瞭解和駕馭一切法，接受一切法，不生起各種遮蓋而矇蔽法意，心中既無善也無惡。』仁者須菩提（Subhuti）！文殊師利（Manjusri）的神足變化，以及他在各處說法的情景，我都親眼所見。』
這時，賢者阿難（Ananda）對舍利弗（Sariputra）說：『舍利弗（Sariputra）！』
【English Translation】 English version: 『There were worlds adorned with all kinds of wonderful treasures, and the Buddha there was named Derbaozun Rulai (Virtue Treasure Honored Thus Come One). I went to that Buddha-land, wanting to see the World Honored One, and I bowed my head and paid my respects. Manjusri (Manjusri) said to me: 『Sariputra (Sariputra)! Have you seen these Buddha-lands that are jointly delivered?』 I replied: 『I have already seen them.』 Manjusri (Manjusri) asked me: 『Sariputra (Sariputra)! How did you see these Buddha-lands?』 I replied: 『I saw some filled with fire, some incomplete, some naturally like empty space, and some standing on divine feet.』 He further asked me: 『Sariputra (Sariputra)! How should one view these Buddha-lands?』 I replied: 『Those filled with fire should be viewed as filled with fire; those incomplete should be seen as incomplete; those like empty space should be beheld as like empty space; those standing on divine feet should be contemplated as standing on divine feet.』
『Manjusri (Manjusri) said: 『As is Sariputra』s (Sariputra) realm, so is what you speak.』 I then asked Manjusri (Manjusri): 『How do you, benevolent one, view the Buddha-lands?』 Manjusri (Manjusri) said: 『Sariputra (Sariputra)! All Buddha-realms are like lands of empty space. Why? Because all are like illusions. What appears as filled with fire or incomplete, like empty space naturally, or standing on divine feet. Where does the arising of causes and conditions and the practice of actions come from? Empty space is without conditions, constantly abiding naturally, and thus, all defilements of dust and labor cannot establish themselves in the mind, and the mind can be pure.
『For example, if Buddha-lands as numerous as the sands of the Ganges were all covered in fire, the fire would not burn empty space; likewise, Sariputra (Sariputra)! Even if one person commits unwholesome acts as numerous as the sands of the Ganges, accumulating countless evils, their mind will ultimately not lose its purity. If a man or woman can enter the pure Dharma-realm, they will have no attachments or coverings, nor will they create thoughts, and nothing can cause their mind to dwell or abide, this is called the Dharma-gate of non-abiding. Through this one gate, one can understand and master all dharmas, accept all dharmas, and not give rise to coverings that obscure the Dharma-mind, and there is neither good nor evil in the mind.』 Thus, benevolent Subhuti (Subhuti)! I have witnessed with my own eyes the divine transformations of Manjusri (Manjusri) and the scenes of him teaching the Dharma in various places.』
At that time, the worthy Ananda (Ananda) said to Sariputra (Sariputra): 『Sariputra (Sariputra)!』
，仁者！我亦更見文殊師利於祇樹園所現變化。吾憶念昔佛游舍衛給飯孤獨精舍，與大比丘眾千二百五十菩薩萬二千俱。時，大淋雨雲霧黤黮至於七日七夜，其有比丘得大神通，普行一心解脫之門，定意正受雖不得食，以三昧三摩越而以自立，其未定意及正受者，晝夜五日斷不得供，身體羸劣而無氣力不任見佛。吾心念言：『是諸比丘或不存命。』我時詣佛所而白言：『諸比丘眾斷不得食，餓來五日，羸頓虛劣不能自起。』佛告我言：『阿難！汝往語文殊師利，為說是事，用比丘僧故。』
「我時受教，往詣文殊師利之室。時，文殊師利為釋梵四天王說法，吾將是事告文殊師利：『佛遣我來令仁立檀。』文殊師利謂我言：『阿難！並設座具，時至撾揵捶。』我即受其教，出敷床座訖，還至其室，欲知文殊師利出精舍不？文殊師利故在室住更作化，為釋梵四天王說法，有三昧名行入諸身定意正受，出其精舍，入舍衛城分衛。
「時，魔波旬即心念言：『今文殊師利為師子吼入城分衛，我寧可亂文殊師利所立功德。』魔即化令舍衛城中長者、眾人、無迎逆文殊師利者，亦不與分衛；於是文殊師利所之家居，皆見門閉無出迎者。時，文殊師利即知魔嬈固，化梵志諸長者，即作誠信之愿：『假我一一之毛，所有功
【現代漢語翻譯】 現代漢語譯本： 『仁者！我亦曾親眼見到文殊師利（Manjushri，智慧的象徵）在祇樹園（Jetavana，佛陀常住的精舍）所顯現的神變。我回憶起過去佛陀在舍衛城（Shravasti）的給孤獨園（Anathapindika's Park）時，與一千二百五十位大比丘和一萬二千位菩薩在一起。當時，連日大雨，烏雲密佈，持續了七天七夜。其中有些比丘獲得了大神通，普遍修行一心解脫之門，以禪定正受保持專注，雖然沒有食物，也能依靠三昧（Samadhi，禪定）和三摩越（Samapatti，等至）來維持。而那些沒有達到禪定正受的比丘，日夜五天沒有得到供養，身體虛弱，沒有力氣，無法去見佛陀。我心中想：『這些比丘恐怕難以存活。』我當時前往佛陀處稟告說：『諸位比丘斷食已經五天，飢餓虛弱，無法起身。』佛陀告訴我：『阿難（Ananda，佛陀的十大弟子之一）！你前去告訴文殊師利，將此事告知他，爲了比丘僧眾的緣故。』 『我當時接受佛陀的教誨，前往文殊師利的住所。當時，文殊師利正在為釋梵四天王（Shakra, Brahma, Four Heavenly Kings）說法。我將此事告訴文殊師利：『佛陀派我來請您設立齋供。』文殊師利對我說：『阿難！準備好座位，時間到了就敲擊犍椎（ghantha，報時器）。』我立刻遵照他的指示，出去鋪設好床座，然後回到他的住所，想知道文殊師利是否離開精舍。文殊師利仍然留在室內，繼續顯現神變，為釋梵四天王說法，他有一種三昧，名為行入諸身定意正受，然後才離開精舍，進入舍衛城去乞食。 『當時，魔波旬（Mara Papiyas，欲界之主）心中想：『現在文殊師利如獅子吼般進入城中乞食，我一定要擾亂文殊師利所建立的功德。』魔立刻變化，讓舍衛城中的長者、眾人都不迎接文殊師利，也不給他食物。於是文殊師利所到的每家每戶，都看到大門緊閉，沒有人出來迎接。當時，文殊師利立刻知道是魔在作祟，於是變化出梵志（Brahmin，婆羅門）和各位長者，讓他們發出真誠的誓願：『如果我每一根毛髮，所有的功德』
【English Translation】 English version: 『Benevolent One! I have also personally witnessed Manjushri (Manjushri, symbol of wisdom) manifesting transformations at Jeta Grove (Jetavana, the monastery where the Buddha often resided). I recall that in the past, when the Buddha was at Anathapindika's Park in Shravasti (Shravasti), he was with twelve hundred and fifty great Bhikshus and twelve thousand Bodhisattvas. At that time, there was continuous heavy rain and dark clouds for seven days and seven nights. Among them, some Bhikshus attained great supernatural powers, universally practicing the gate of one-pointed liberation, maintaining focus with Samadhi (Samadhi, meditation) and Samapatti (Samapatti, attainment), even without food. Those Bhikshus who had not attained Samadhi and Samapatti did not receive offerings for five days and nights, their bodies were weak, and they had no strength to see the Buddha. I thought in my heart: 『These Bhikshus may not survive.』 I then went to the Buddha and reported: 『The Bhikshus have been without food for five days, they are hungry and weak, and unable to rise.』 The Buddha told me: 『Ananda (Ananda, one of the Buddha's ten great disciples)! Go and tell Manjushri, inform him of this matter, for the sake of the Bhikshu Sangha.』 『I then accepted the Buddha's teaching and went to Manjushri's residence. At that time, Manjushri was expounding the Dharma to Shakra, Brahma, and the Four Heavenly Kings (Shakra, Brahma, Four Heavenly Kings). I told Manjushri about this matter: 『The Buddha sent me to request you to establish an almsgiving.』 Manjushri said to me: 『Ananda! Prepare the seats, and when the time comes, strike the ghantha (ghantha, timekeeping instrument).』 I immediately followed his instructions, went out and prepared the seats, and then returned to his residence, wanting to know if Manjushri had left the monastery. Manjushri remained in the room, continuing to manifest transformations, expounding the Dharma to Shakra, Brahma, and the Four Heavenly Kings. He had a Samadhi called the Samadhi of Entering All Bodies, and only then did he leave the monastery and enter the city of Shravasti to beg for food. 『At that time, Mara Papiyas (Mara Papiyas, lord of the desire realm) thought in his heart: 『Now Manjushri is entering the city to beg for food like a lion's roar, I must disrupt the merits established by Manjushri.』 Mara immediately transformed, causing the elders and people in the city of Shravasti not to welcome Manjushri, nor to give him food. Thus, at every house Manjushri went to, he saw the doors closed, and no one came out to welcome him. At that time, Manjushri immediately knew that Mara was causing trouble, so he transformed into Brahmins (Brahmin, Brahmanas) and various elders, and made them make sincere vows: 『If every hair on my body, all the merits』
德智慧所現具足；恒沙世界滿其中魔，不及吾身一毛之德，審諦如是而不虛者，魔之所化即當消滅，使魔自往告諸街里及四徼道，令長者梵志施文殊師利分衛之具，惠此人者其福最大，若有供養三千、大千世界諸有著人百千歲，不如施文殊師利福第一多。』
「文殊師利適發是愿，尋如所念，一切門戶皆為之開，人悉自往迎文殊師利，弊魔入諸街里家家唱令，及四徼道使諸凡民長者梵志，施與文殊師利供具者其福最大。若供三千大千世界諸著之人百千歲中，施以諸安隨其所欲，不及善與文殊師利分衛其福德最厚。於是，文殊師利化所得食盈滿應器，種種甘美其味各異，味味殊別不相錯入，過逾足請千二百五十比丘、萬二千菩薩，缽中所變其如是也。
「爾時，文殊師利分衛周已，出舍衛大城，魔即侍隨。是時，文殊師利於中道住持缽著地，謂魔波旬：『汝且舉缽在於前行。』於是波旬從地舉缽而不能稱，白文殊師利：『我實不能舉搖此缽。』文殊師利告波旬曰：『卿有力勢神通無極，以大神足擎舉此缽。』於是波旬盡現神力了不能稱，變化舉缽不能令缽離地如發。
「彼時波旬得未曾有，謂文殊師利：『有山名曰伊沙陀，發意之頃，我能以掌跳置虛空，今此小缽而不能稱。』文殊師利謂魔波旬：『
【現代漢語翻譯】 現代漢語譯本：德行智慧所顯現的具足圓滿；即使恒河沙數世界中充滿魔眾，也不及我身上一根毫毛的德行。如果確實如此真實不虛，那麼魔所幻化的一切都應當消滅，讓魔親自去告訴各個街里和四通八達的道路，讓長者、婆羅門供養文殊師利（Manjushri，智慧的象徵）化緣的食物，佈施給這個人的人，他的福報是最大的。如果有人供養三千大千世界所有執著的人百千歲，也不如佈施給文殊師利福報第一多。
文殊師利剛一發出這個愿，立刻如他所想，所有的門戶都為他打開，人們都親自去迎接文殊師利，惡魔進入各個街里，家家戶戶地宣告，以及在四通八達的道路上告訴所有的百姓、長者、婆羅門，佈施給文殊師利供養的食物的人，他的福報是最大的。如果供養三千大千世界所有執著的人百千歲，給予他們各種安樂，隨他們所欲，也不如好好地給予文殊師利化緣的食物，他的福德是最深厚的。於是，文殊師利化緣所得的食物盈滿缽器，各種甘美，味道各不相同，每種味道都非常特別，不會混雜在一起，超過了足夠供養一千二百五十比丘、一萬二千菩薩的量，缽中所變化的就是這樣。
這時，文殊師利化緣完畢，走出舍衛大城（Sravasti，古印度城市名），魔立刻侍奉跟隨。這時，文殊師利在道路中間停住，把缽放在地上，對魔波旬（Mara Papiyas，佛教中的魔王）說：『你暫且舉起缽在前面走。』於是波旬從地上舉缽，卻不能舉起，告訴文殊師利：『我實在不能舉起搖動這個缽。』文殊師利告訴波旬說：『你擁有力勢，神通無極，用大神足來擎舉這個缽。』於是波旬盡現神力，最終也不能舉起，變化舉缽也不能讓缽離開地面哪怕像一根頭髮絲那麼高。
那時波旬感到前所未有，對文殊師利說：『有座山名叫伊沙陀（Isadhara，山名），我發意唸的瞬間，就能用手掌跳躍著把它放在虛空中，現在這個小缽卻不能舉起。』文殊師利對魔波旬說：
【English Translation】 English version: The virtue and wisdom manifested are complete and perfect; even if the three thousand great thousand worlds were filled with demons, they would not equal the virtue of a single hair on my body. If this is indeed true and not false, then all that the demon has conjured should be destroyed, and the demon himself should go and tell every street and alley and every crossroads, instructing the elders and Brahmins to offer Manjushri (Manjushri, symbol of wisdom) alms, for the one who gives to this person will have the greatest merit. If someone were to offer to all the attached beings in the three thousand great thousand worlds for hundreds of thousands of years, it would not be as meritorious as offering to Manjushri.
As soon as Manjushri made this vow, immediately, as he wished, all the doors opened for him, and people personally went to welcome Manjushri. The evil demon entered every street and alley, proclaiming to every household, and at every crossroads, telling all the common people, elders, and Brahmins that the one who gives offerings to Manjushri will have the greatest merit. If one were to offer to all the attached beings in the three thousand great thousand worlds for hundreds of thousands of years, giving them all kinds of comfort, according to their desires, it would not be as meritorious as properly giving alms to Manjushri, for his virtue would be the most profound. Thereupon, the food that Manjushri received as alms filled his bowl, with various delicacies, each with a different flavor, each flavor being very special and not mixing together, exceeding the amount sufficient to feed one thousand two hundred and fifty Bhikkhus and twelve thousand Bodhisattvas. Such was the transformation within the bowl.
At that time, Manjushri finished receiving alms and left the great city of Sravasti (Sravasti, name of an ancient Indian city), and the demon immediately attended and followed him. Then, Manjushri stopped in the middle of the road, placed the bowl on the ground, and said to Mara Papiyas (Mara Papiyas, the demon king in Buddhism): 'You should temporarily lift the bowl and walk ahead.' Thereupon, Papiyas lifted the bowl from the ground but could not lift it, and said to Manjushri: 'I am truly unable to lift and shake this bowl.' Manjushri said to Papiyas: 'You possess power and limitless supernatural abilities; use your great divine feet to hold up this bowl.' Thereupon, Papiyas exerted all his supernatural powers, but in the end, he could not lift it, and even if he transformed to lift the bowl, he could not make the bowl leave the ground even by the width of a hair.
At that time, Papiyas felt something unprecedented and said to Manjushri: 'There is a mountain named Isadhara (Isadhara, name of a mountain), and in the instant I conceive the thought, I can jump and place it in the void with my palm, but now I cannot lift this small bowl.' Manjushri said to Mara Papiyas:
所以不能舉稱缽者，卿每自以比諸菩薩大人，力著此缽，故不能舉。』文殊師利於是從地舉缽，授魔曰：『波旬！汝執此缽且於前行。』
「爾時，波旬甚自厭苦，舉缽才勝，魔為自在諸天中尊，與萬二千天俱，眷屬圍繞在前持缽，稽首文殊師利足。諸天謂魔波旬：『仁者曷為持缽在文殊師利前，譬如侍者？』波旬答諸天曰：『不當與強者共爭。』又問波旬：『仁者亦有大神通無極之力，何故不堪？』
「於是波旬承文殊師利聖旨，雖為尊天由無所堪，波旬答諸天曰：『魔力者為癡，菩薩力者為智慧，魔力者受諸見而住立，菩薩力者曉解大空；魔力者欺詐，菩薩力者誠實；魔力者是我所非我所，菩薩力者大慈大悲；魔力者淫怒癡門，菩薩力者三脫門；魔力者終始往來生死，菩薩力者不生不滅不起法忍。』天魔波旬說是語時，諸天眾中五百天發無上正真道意，三百菩薩得不起法忍。
「爾時，文殊師利及魔波旬，持缽置講堂上。賢者阿難亦不察之，飯時已到，亦不見文殊師利從室出，時心念言：『文殊師利得無欺諸比丘僧？我宜孚往白世尊言：「時今已到，文殊師利不出其室。」』阿難即往白佛：『不見文殊師利出其室。』時，佛告阿難：『汝寧察講堂上不乎？』阿難白佛：『唯然，世尊！已見滿缽
【現代漢語翻譯】 現代漢語譯本：'所以不能舉起缽的人，你們總是把自己比作諸菩薩大人，想用力量舉起這個缽，所以舉不起來。' 文殊師利菩薩於是從地上拿起缽，交給魔王說：'波旬（魔王名）！你拿著這個缽在前面走。'
當時，波旬（魔王名）非常厭惡痛苦，舉起缽來才勉強勝任。魔王作為自在諸天中的尊者，與一萬二千天人一起，眷屬圍繞著他在前面拿著缽，向文殊師利菩薩的腳稽首。諸天問魔王波旬（魔王名）：'仁者為何拿著缽在文殊師利菩薩面前，就像侍者一樣？' 波旬（魔王名）回答諸天說：'不應當與強者爭鬥。' 又問波旬（魔王名）：'仁者也有大神力，無窮的力量，為什麼不能勝任呢？'
於是波旬（魔王名）秉承文殊師利菩薩的聖旨，雖然是尊貴的天人，仍然不能勝任。波旬（魔王名）回答諸天說：'魔的力量是愚癡，菩薩的力量是智慧；魔的力量執著于各種見解而停滯不前，菩薩的力量明白瞭解空性；魔的力量是欺騙，菩薩的力量是誠實；魔的力量是我所和非我所的執著，菩薩的力量是大慈大悲；魔的力量是淫慾、嗔恚、愚癡之門，菩薩的力量是三解脫門；魔的力量是終結、開始、往來生死，菩薩的力量是不生不滅、不起法忍。' 天魔波旬（魔王名）說這些話的時候，諸天眾中有五百天人發起了無上正等正覺之心，三百菩薩證得了不起法忍。
當時，文殊師利菩薩和魔王波旬（魔王名），把缽放在講堂上。賢者阿難（佛陀十大弟子之一）也沒有注意到，吃飯的時間已經到了，也沒有看見文殊師利菩薩從房間里出來，心裡想：'文殊師利菩薩莫非欺騙了諸位比丘僧？我應該去稟告世尊說：「時間已經到了，文殊師利菩薩沒有從房間里出來。」' 阿難（佛陀十大弟子之一）就去稟告佛陀：'沒有看見文殊師利菩薩從房間里出來。' 這時，佛陀告訴阿難（佛陀十大弟子之一）：'你難道沒有觀察講堂上嗎？' 阿難（佛陀十大弟子之一）回答佛陀：'是的，世尊！已經看見缽滿了。'
【English Translation】 English version: 'Therefore, those who cannot lift the bowl always compare themselves to the great Bodhisattvas, trying to lift this bowl with strength, and thus cannot lift it.' Manjushri (Bodhisattva of Wisdom) then picked up the bowl from the ground and handed it to the demon, saying, 'Mara (name of a demon)! You hold this bowl and walk ahead.'
At that time, Mara (name of a demon) was very weary of the suffering, barely able to lift the bowl. The demon, as the most honored among the Free Heaven, with twelve thousand devas, surrounded by his retinue, held the bowl in front and bowed at the feet of Manjushri (Bodhisattva of Wisdom). The devas asked Mara (name of a demon), 'Why are you holding the bowl before Manjushri (Bodhisattva of Wisdom), like an attendant?' Mara (name of a demon) replied to the devas, 'One should not contend with the strong.' They further asked Mara (name of a demon), 'You also have great supernatural powers and limitless strength, why are you not capable?'
Then Mara (name of a demon), following the sacred will of Manjushri (Bodhisattva of Wisdom), although a revered deva, was still incapable. Mara (name of a demon) replied to the devas, 'The power of a demon is ignorance, the power of a Bodhisattva is wisdom; the power of a demon clings to various views and remains stagnant, the power of a Bodhisattva understands the great emptiness; the power of a demon is deceit, the power of a Bodhisattva is honesty; the power of a demon is attachment to 'mine' and 'not mine', the power of a Bodhisattva is great compassion; the power of a demon is the gate of lust, anger, and delusion, the power of a Bodhisattva is the three gates of liberation; the power of a demon is the beginning, end, coming and going in samsara, the power of a Bodhisattva is non-arising, non-ceasing, and the forbearance of non-arising dharmas.' When the demon Mara (name of a demon) spoke these words, five hundred devas in the assembly of devas generated the mind of unsurpassed, perfect enlightenment, and three hundred Bodhisattvas attained the forbearance of non-arising dharmas.
At that time, Manjushri (Bodhisattva of Wisdom) and the demon Mara (name of a demon) placed the bowl on the lecture hall. The Venerable Ananda (one of the ten great disciples of Buddha) also did not notice it. The time for the meal had arrived, and he did not see Manjushri (Bodhisattva of Wisdom) come out of his room, so he thought, 'Could Manjushri (Bodhisattva of Wisdom) be deceiving the monks? I should go and report to the World Honored One, saying, "The time has arrived, and Manjushri (Bodhisattva of Wisdom) has not come out of his room."' Ananda (one of the ten great disciples of Buddha) then went and reported to the Buddha, 'I have not seen Manjushri (Bodhisattva of Wisdom) come out of his room.' At that time, the Buddha told Ananda (one of the ten great disciples of Buddha), 'Have you not observed the lecture hall?' Ananda (one of the ten great disciples of Buddha) replied to the Buddha, 'Yes, World Honored One! I have seen the bowl is full.'
之食在講堂上。』佛告阿難：『汝撾揵椎聚比丘眾。』我白佛言：『唯然，世尊！大比丘眾其數甚多，一缽飯食何所足乎？』佛言阿難：『且止，默然而行。假使滿三千大千世界中人，百千歲共食此飯終不耗減。所以者何？文殊師利聖旨神化，令此缽食無有盡時，文殊師利智慧具足神通所立，興造佈施以度無極。』
「阿難受教即撾揵椎，會眾比丘，一缽飯出種種滋味，肴膳甚美甘醲無量，譬如眾器各盛殊異若干之味，皆以供養諸比丘眾及諸菩薩，悉得充滿，其缽之饌如故不盡。
文殊師利現寶藏經卷上 大正藏第 14 冊 No. 0461 佛說文殊師利現寶藏經
佛說文殊師利現寶藏經卷下
西晉月氏三藏竺法護譯
「於是，天魔波旬念欲嬈固文殊師利所饌供膳，化作四萬比丘，著弊壞裂衣、垢穢臭處持破缽住、胸背悉露、面貌醜惡、跛蹇禿僂，心懷遑懅而坐眾中，亦復持缽受種種供，其缽飯食亦不減盡。波旬所化比丘而極大食，缽無缺減，文殊師利現威神之變，令諸化比丘缽食常滿，摶食在口噎不得咽，手食向口手齊口止，而皆躄地不能自安。
「於是，文殊師利問魔波旬：『此諸比丘，何故不食？』波旬答曰：『今諸比丘將欲死矣，得無以雜毒食與之乎？』文殊
【現代漢語翻譯】 現代漢語譯本：在講堂上供養食物。』佛告訴阿難：『你敲擊犍椎（一種召集僧眾的法器），召集比丘眾。』我稟告佛說：『是的，世尊！大比丘眾數量眾多，一缽飯食怎麼足夠呢？』佛說阿難：『暫且停止，默默地去做。假使充滿三千大千世界中的人，用百千年的時間共同食用這缽飯，最終也不會減少。這是為什麼呢？文殊師利（Manjusri）的聖旨具有神力，令這缽飯食沒有窮盡的時候，文殊師利智慧具足，神通所立，興起建造佈施，以此來度化無極眾生。』 阿難接受教誨，就敲擊犍椎，召集眾比丘，一缽飯中出現種種滋味，菜餚膳食非常美味，甘甜濃郁，數量無量，譬如各種器皿各自盛放不同種類的味道，都用來供養各位比丘眾以及各位菩薩，全部都得到充滿，那缽中的飯食仍然像原來一樣沒有減少。 《文殊師利現寶藏經》捲上 大正藏第 14 冊 No. 0461 佛說文殊師利現寶藏經 《佛說文殊師利現寶藏經》卷下 西晉月氏三藏竺法護譯 『於是，天魔波旬（Mara Papiyas）心想擾亂和阻礙文殊師利所準備的供膳，化作四萬比丘，穿著破爛的衣服、污穢臭氣熏天，拿著破缽，胸背都露在外面，面貌醜陋，跛腳駝背，心中驚慌恐懼地坐在大眾之中，也拿著缽接受各種供養，他們的缽中飯食也沒有減少。波旬所變化的這些比丘非常能吃，缽中的飯食卻沒有減少，文殊師利顯現威神變化，讓這些化現的比丘缽中的食物總是滿的，想把飯糰塞進嘴裡卻嚥不下去，手拿著食物伸向嘴邊，手到嘴邊就停止了，全都癱倒在地，不能自安。 『於是，文殊師利問魔波旬：『這些比丘，為什麼不吃東西？』波旬回答說：『這些比丘快要死了，是不是因為你給他們吃了有毒的食物？』文殊
【English Translation】 English version: 『The food was being offered in the lecture hall.』 The Buddha told Ananda: 『Strike the ghanta (a bell-like instrument used to assemble the monastic community) to gather the assembly of monks.』 I said to the Buddha: 『Yes, World Honored One! The assembly of great monks is very numerous, how can one bowl of food be sufficient?』 The Buddha said to Ananda: 『Stop for now, and proceed silently. Even if people filling the three thousand great thousand worlds were to eat this food together for hundreds of thousands of years, it would not be depleted. Why is that? Manjusri's (Manjusri) sacred decree has divine power, causing this bowl of food to never be exhausted. Manjusri's wisdom is complete, established by supernatural powers, initiating construction and giving to liberate limitless beings.』 Ananda, receiving the teaching, struck the ghanta, gathering the assembly of monks. From one bowl of food emerged various flavors, the dishes and meals were very delicious, sweet and rich, immeasurable in quantity, like various vessels each holding different kinds of flavors, all used to offer to the assembly of monks and all the Bodhisattvas, all were filled, and the food in the bowl remained as before, not diminished. Manjusri Manifests the Treasure Trove Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0461 The Sutra Spoken by the Buddha on Manjusri's Manifestation of the Treasure Trove The Sutra Spoken by the Buddha on Manjusri's Manifestation of the Treasure Trove, Volume 2 Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty 『Then, the Mara Papiyas (Mara Papiyas), intending to disturb and obstruct the food offering prepared by Manjusri, transformed into forty thousand monks, wearing tattered and torn clothes, filthy and foul-smelling, holding broken bowls, with their chests and backs exposed, faces ugly, limping and hunchbacked, sitting among the assembly with fearful hearts, also holding bowls to receive various offerings, and the food in their bowls did not diminish. These monks transformed by Mara were extremely gluttonous, but the food in their bowls did not decrease. Manjusri manifested a transformation of divine power, causing the food in the bowls of these transformed monks to always be full. They tried to stuff the food into their mouths but could not swallow it, their hands holding food reaching their mouths, but stopping at the mouth, and they all collapsed to the ground, unable to find peace. 『Then, Manjusri asked Mara Papiyas: 『Why are these monks not eating?』 Mara replied: 『These monks are about to die, is it because you gave them poisoned food?』 Manjusri
師利曰：『無毒之人，豈復行毒耶！身無垢穢，寧以垢毒用與人耶！有淫怒癡是則為毒，于菩薩懷來法品律儀者無此眾毒。所謂之毒，用者無黠恩愛之著，是我所非我所見，因緣罪福名色所行，不等而造所緣，有我見人諸蓋受住貪身著念，有諸種受諸入，住在三界，有取有受、有卒有暴、有往有來，貪身為礙有壽命，近著想念清凈瞋恚蔽立，不了十二因緣之本。諍訟諸見無斷自見，有念有知輕慢，有凈想不凈想分數眾事，謂足觀有無及諸業諸恩愛，是我所無所行，畏於空。謂有二欲度二想，于無想有墮想，無有愿起無想，無有得作有想，于無行行起種說想，起二欲作度想，于菩薩法品為非法想，為邪見行有正法觀想，于惡知識為善友想。亂佛行誹謗正法，自貢高無所救護，斗訟罵詈至誠為妄語想，虛欺為誠諦想，犯諸淫慾為住想，于諸有為安隱想，于生死為教授起見想，壞泥洹之所現。』
「文殊師利曰：『波旬！如是像法行為是毒，于佛法教而無有也。甘露教為佛教一，安隱教為佛教二，無放逸教為佛教三，無怨恨教為佛教四，無受住教為佛教五，正法藏教為佛教六，無諍訟教為佛教七，無所起教為佛教八，彼我無執教為佛教九，不誹謗教為佛教十。
「『救念擁護教為佛教一，寂寞恬然無所生教為佛
【現代漢語翻譯】 現代漢語譯本 舍利弗說：『沒有毒的人，怎麼會再去施毒呢！自身沒有污垢，怎麼會把污垢毒害用來給人呢！有淫慾、嗔怒、愚癡，這就是毒。對於懷有菩薩法品律儀的人來說，沒有這些毒。所謂的毒，在於使用它的人沒有智慧，執著于恩愛，認為有『我』和『非我』的見解，被因緣、罪福、名色所驅使，不平等地造作所緣，有『我見』，人被各種煩惱所覆蓋，執著于身體，貪戀不捨，有各種感受和各種感官的進入，住在三界之中，有取、有受、有突然、有暴烈、有往、有來，貪戀身體成為障礙，執著于壽命，接近並執著于清凈的念頭，被嗔恚所矇蔽，不能瞭解十二因緣的根本。爭論訴訟，各種見解沒有斷絕，只看到自己的見解，有念頭，有知覺，輕慢他人，有清凈的想法和不清凈的想法，區分各種事物，認為觀察事物有有和無，以及各種業和各種恩愛，認為有『我』和『無我』的所作所為，畏懼於空。認為有二種慾望，度過二種想法，對於無想有墮落的想法，沒有願望而生起無想，沒有得到而造作有想，對於無行而行，生起各種說法和想法，生起二種慾望而造作度脫的想法，對於菩薩的法品認為是非法，以邪見的行為而有正法的觀想，把惡知識當作善友。擾亂佛的修行，誹謗正法，自高自大，沒有救護，爭鬥訴訟，謾罵，把虛妄當作真誠的想法，把虛假欺騙當作誠實的想法，犯各種淫慾認為是安住，對於各種有為法認為是安穩，對於生死認為是教授而生起見解，破壞了涅槃的顯現。』
文殊師利說：『波旬！像這樣的像法行為就是毒，在佛法教義中是沒有的。甘露教是佛教的第一種教義，安隱教是佛教的第二種教義，無放逸教是佛教的第三種教義，無怨恨教是佛教的第四種教義，無受住教是佛教的第五種教義，正法藏教是佛教的第六種教義，無諍訟教是佛教的第七種教義，無所起教是佛教的第八種教義，彼我無執教是佛教的第九種教義，不誹謗教是佛教的第十種教義。
救念擁護教是佛教的第一種教義，寂寞恬然無所生教是佛
【English Translation】 English version Shariputra said: 'How could a person without poison administer poison again! If one's body is without defilement, how could one use defilement and poison to give to others! Having lust, anger, and ignorance, these are poisons. For those who cherish the precepts of the Bodhisattva's Dharma, there are none of these poisons. The so-called poison lies in the fact that the user lacks wisdom, is attached to love and affection, holds the views of 'I' and 'not-I', is driven by causes and conditions, sin and merit, name and form, unequally creating what is conditioned, having the 'I-view', people are covered by various afflictions, clinging to the body, greedily unwilling to let go, having various feelings and various sense entrances, dwelling in the three realms, having grasping, having receiving, having suddenness, having violence, having going, having coming, greedily clinging to the body becomes an obstacle, clinging to life, approaching and clinging to pure thoughts, being blinded by anger, unable to understand the root of the twelve links of dependent origination. Arguing and litigating, various views are not cut off, only seeing one's own views, having thoughts, having awareness, belittling others, having pure thoughts and impure thoughts, distinguishing various matters, thinking that observing things has existence and non-existence, as well as various karmas and various affections, thinking that there are 'I' and 'not-I' in what is done, fearing emptiness. Thinking that there are two kinds of desires, passing through two kinds of thoughts, having the thought of falling into non-thought, without a wish arising in non-thought, without obtaining creating thought, acting in non-action, giving rise to various sayings and thoughts, giving rise to two kinds of desires and creating the thought of liberation, considering the Bodhisattva's Dharma to be non-Dharma, having the contemplation of the right Dharma with the behavior of wrong views, regarding evil teachers as good friends. Disturbing the practice of the Buddha, slandering the right Dharma, being arrogant and self-important, without protection, fighting and litigating, cursing, taking falsehood as a sincere thought, taking deception as a truthful thought, committing various acts of lust and desire as dwelling, considering various conditioned dharmas as peaceful and secure, considering birth and death as teachings and giving rise to views, destroying the manifestation of Nirvana.'
Manjushri said: 'Mara! Such Dharma-resembling behavior is poison, and it does not exist in the Buddha's teachings. The nectar teaching is the first teaching of Buddhism, the peaceful and secure teaching is the second teaching of Buddhism, the non-negligence teaching is the third teaching of Buddhism, the non-resentment teaching is the fourth teaching of Buddhism, the non-attachment teaching is the fifth teaching of Buddhism, the treasury of the right Dharma teaching is the sixth teaching of Buddhism, the non-contention teaching is the seventh teaching of Buddhism, the non-arising teaching is the eighth teaching of Buddhism, the non-attachment to self and others teaching is the ninth teaching of Buddhism, the non-slander teaching is the tenth teaching of Buddhism.'
'The teaching of saving, remembering, protecting is the first teaching of Buddhism, the teaching of quietude and tranquility without arising is the Buddha
教二，以凈復凈澹泊無所然教為佛教三，以正懷來平等明教為佛教四，無怒善立教為佛教五，尊復尊積諸善本教為佛教六，已脫復脫教為佛教七，化諸異道教為佛教八，一切眾欲慧者無有也此教者則為佛教九，無終始死生教為佛教二十。
「『定意教為佛教(本闕一法)二，意止教為佛教三，平等斷教為佛教四，一切諸惡無所造神足教為佛教五，身意寂無有二根教為佛教六，為眾信最力教為佛教七，一切塵勞無現不現覺意教為佛教八，普了覺體解道教為佛教九，所行無衍寂寞教為佛教三十。
「『恬然無爭教為佛教一，來諸解脫審諦教為佛教二，無怒辯慧教為佛教三，法義無分離非常苦空愁悒教為佛教四，有讚歎罵詈者而無我教為佛教五，降伏諸道令得靜然教為佛教六，至無為心度無極教為佛教七，度彼諸岸發善權教為佛教八，以慈悲護群生教為佛教九，無害意愍哀之教為佛教四十。
「『脫諸所有被德鎧教為佛教一，無所樂無所造無所語敏教為佛教二，所作已辦興智慧教為佛教三，無貢高諸念不斷三寶教為佛教四，發菩薩意安一切令清凈教為佛教五，用不起諸有故。』
「說是語時，其諸天子從魔波旬來者，五百天子發無上正真道意，俱而說曰：『唯，世尊！我等亦當如是奉佛法教。』佛
【現代漢語翻譯】 現代漢語譯本： 『教導以清凈來回復清凈，澹泊無所執著的教義是佛教三；教導以正直的心懷來達到平等光明的教義是佛教四；教導不起嗔怒，善良立身的教義是佛教五；教導尊敬又尊敬，積累各種善的根本的教義是佛教六；教導已經解脫又再解脫的教義是佛教七；教化各種不同的外道的教義是佛教八；一切眾生的慾望，有智慧的人都沒有的教義，這樣的教義就是佛教九；教導沒有終始、沒有生死輪迴的教義是佛教二十。
『教導專注于禪定的教義是佛教（此處原文缺少一種法）；教導停止妄念的教義是佛教三；教導平等斷除煩惱的教義是佛教四；教導一切諸惡都不造作，修持神足通的教義是佛教五；教導身心寂靜，沒有二元對立的根源的教義是佛教六；教導爲了眾生的信仰而努力的教義是佛教七；教導一切塵世的勞苦，無論顯現與否，都要覺悟的教義是佛教八；教導普遍了知覺悟的本體，理解道路的教義是佛教九；教導所行之事沒有偏差，寂靜無為的教義是佛教三十。
『教導恬淡自然，沒有爭鬥的教義是佛教一；教導帶來各種解脫，審慎諦察真理的教義是佛教二；教導沒有嗔怒，善於辯論和擁有智慧的教義是佛教三；教導佛法義理沒有分離，認識到世事無常、皆是苦空，從而消除憂愁煩惱的教義是佛教四；教導即使有人讚嘆或謾罵，內心也沒有『我』的執著的教義是佛教五；教導降伏各種外道，使他們得到平靜安寧的教義是佛教六；教導達到無為的境界，以無限的心來度化眾生的教義是佛教七；教導度過生死輪迴的此岸，到達涅槃的彼岸，發起善良的權宜之計的教義是佛教八；教導以慈悲之心來保護眾生的教義是佛教九；教導沒有加害之心，以憐憫之心對待眾生的教義是佛教四十。
『教導脫離各種執著，披上功德的鎧甲的教義是佛教一；教導沒有什麼可貪戀，沒有什麼可造作，沒有什麼可說的，保持敏銳覺知的教義是佛教二；教導所作之事已經完成，興起智慧的教義是佛教三；教導沒有貢高我慢的念頭，不斷絕對三寶的信仰的教義是佛教四；教導發起菩薩的意願，使一切眾生都得到安樂清凈的教義是佛教五；因為不生起各種執著。』
『說完這些話的時候，那些從魔波旬（Māra Pāpīyas，破壞者）那裡來的天子們，有五百位天子發起了無上正真道（Anuttarā-samyak-saṃbodhi，無上正等正覺）的心意，一起說道：『是的，世尊（Bhagavan，佛陀的尊稱）！我們也應當這樣奉行佛陀的教法。』
【English Translation】 English version: 『The teaching of using purity to restore purity, being detached and without clinging, is Buddhism three; the teaching of using an upright mind to achieve equality and brightness is Buddhism four; the teaching of not being angry and establishing oneself in goodness is Buddhism five; the teaching of respecting and respecting again, accumulating all roots of goodness, is Buddhism six; the teaching of already being liberated and then further liberating is Buddhism seven; the teaching of transforming various heretical paths is Buddhism eight; the teaching that all beings' desires are not possessed by the wise, this teaching is Buddhism nine; the teaching of no beginning and no end, no birth and death, is Buddhism twenty.』
『The teaching of focusing on meditation is Buddhism (one Dharma is missing here); the teaching of stopping wandering thoughts is Buddhism three; the teaching of equally cutting off afflictions is Buddhism four; the teaching of not creating any evils and cultivating supernatural powers (Abhijñā) is Buddhism five; the teaching of body and mind being tranquil, without the root of duality, is Buddhism six; the teaching of striving for the faith of the masses is Buddhism seven; the teaching of awakening to all worldly toils, whether manifest or not, is Buddhism eight; the teaching of universally knowing the essence of enlightenment and understanding the path is Buddhism nine; the teaching of actions without deviation, being quiet and inactive, is Buddhism thirty.』
『The teaching of being tranquil and without contention is Buddhism one; the teaching of bringing all kinds of liberation and carefully examining the truth is Buddhism two; the teaching of no anger, being skilled in debate and possessing wisdom is Buddhism three; the teaching of the Dharma's meaning not being separate, recognizing impermanence, suffering, emptiness, and eliminating sorrow and distress is Buddhism four; the teaching that even if there are praises or insults, there is no attachment to 『self』 is Buddhism five; the teaching of subduing various heretical paths, causing them to attain peace and tranquility is Buddhism six; the teaching of reaching the state of non-action and liberating beings with an infinite mind is Buddhism seven; the teaching of crossing the shore of birth and death, reaching the other shore of Nirvana, and initiating skillful means is Buddhism eight; the teaching of protecting beings with compassion is Buddhism nine; the teaching of having no intention to harm and treating beings with compassion is Buddhism forty.』
『The teaching of abandoning all attachments and donning the armor of merit is Buddhism one; the teaching of having nothing to crave, nothing to create, nothing to say, and maintaining keen awareness is Buddhism two; the teaching of tasks already completed and arising wisdom is Buddhism three; the teaching of having no arrogant thoughts and not cutting off faith in the Three Jewels (Triratna) is Buddhism four; the teaching of initiating the Bodhisattva's intention and bringing peace and purity to all beings is Buddhism five; because of not arising various attachments.』
『When these words were spoken, among the Devas (gods) who came from Māra Pāpīyas (the Evil One), five hundred Devas aroused the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and together said: 『Yes, Bhagavan (Blessed One, an epithet of the Buddha)! We also should follow the Buddha's teachings in this way.』
時便笑。賢者阿難問佛言：『何因緣笑？既笑當有意。』佛告阿難：『汝為見此諸化比丘不乎？』阿難答佛：『已見。』佛言：『后五濁弊惡世，臨法欲盡時，當有是輩比丘，不知厭足，所行不善，衣服不能自正，其性卒暴而不安祥。所以者何？如是，阿難！彼時比丘，食飲無恭敬，作種種誹謗，欲得奉事舍律犯禁沙門，以袈裟掛掖，現在不敬諸尊長比丘，所從往來所為迷亂，為人多病，便作沙門求安名聞，但索恭敬不念志法。彼時之世，於我法中當有此輩，無所見人行不清凈，諸天皆當愁憂，弊魔悉當歡喜。』
「阿難問佛：『魔何故喜？』佛言：『是諸正士自起魔事，非魔波旬所嬈得便也。所以者何？弊魔不求懈怠者便。其有比丘，精進修行如救頭然，波旬求此精勤者便。以故，阿難！當勤力精進莫有懈怠，當得未得，當成未成，當得明諦除諸不審，降魔官屬興如來教，奉受正法供養經義，是我所教也。』
「說是語時，五千比丘皆放身命而般泥洹：『我等不欲見法亂壞時。』坐于虛空身中放火還自阇維，數千天子共供養其骨。二百比丘遠塵離垢諸法眼生，二百比丘得無起餘漏盡意解，三萬二千諸天得柔順法忍，釋梵四天王及諸眷屬皆叉手往白佛言：『唯，世尊！愿佛久住而廣教授，莫令我等見法亂
【現代漢語翻譯】 時，佛便笑了。賢者阿難（Ananda，佛陀的十大弟子之一）問佛說：『是什麼因緣讓您發笑？既然笑了，一定有原因。』佛告訴阿難：『你看見這些變化出來的比丘了嗎？』阿難回答佛說：『已經看見了。』佛說：『在後世五濁（kalpa-kasaya，指劫濁、見濁、煩惱濁、眾生濁、命濁）弊端邪惡的時代，臨近佛法將要滅盡的時候，將會有這樣一類比丘，不知滿足，行為不善，衣服不能自己整理好，他們的性情急躁暴烈而不安詳。這是什麼原因呢？像這樣，阿難！那時的比丘，飲食沒有恭敬心，作出種種誹謗，想要奉事那些違背戒律的沙門（sramana，指出家修道者），用袈裟（kasaya，佛教僧侶所穿的法衣）掛在腋下，現在不尊敬各位尊長比丘，他們所去的地方和所做的事情都很迷惑混亂，因為自身多病，便做沙門來求得安穩和名聲，只索取別人的恭敬而不念及修道的志向。在那個時代的佛法中，將會有這樣一類人，他們沒有見識，行為不清凈，諸天（deva，指天神）都會因此感到憂愁，弊魔（mara，指惡魔）都會因此感到歡喜。』 阿難問佛：『魔為什麼歡喜？』佛說：『這些所謂的正人君子自己製造魔事，不是魔波旬（Mara Papiyas，佛教中的欲界第六天之魔王）能夠輕易擾亂得逞的。這是什麼原因呢？弊魔不會去尋找那些懈怠的人下手。如果有比丘，精進修行如同救火一樣急迫，波旬才會尋找這些精勤修行的人下手。因此，阿難！應當努力精進，不要懈怠，應當得到那些尚未得到的，應當成就那些尚未成就的，應當獲得明智的真理，去除各種疑惑，降伏魔的眷屬，興盛如來的教導，奉行接受正法，供養經書的意義，這就是我所教導的。』 說完這些話的時候，五千比丘都放棄了生命而進入涅槃（nirvana，佛教術語，指解脫生死輪迴的狀態）：『我們不希望看見佛法衰敗混亂的時候。』他們坐在虛空中，身體放出火焰，自己焚燒自己，數千天子（deva，指天神）共同供養他們的骨灰。二百比丘遠離塵垢，生出清凈的法眼（dharma-caksu，指能看清真理的智慧之眼），二百比丘證得無生，斷盡煩惱，心意解脫，三萬二千諸天（deva，指天神）獲得柔順法忍（ksanti，指安忍于佛法真理的智慧），釋（Sakra，帝釋天）、梵（Brahma，大梵天）四天王（四大天王）以及他們的眷屬都合掌向佛稟告說：『世尊！愿佛陀長久住世，廣泛地教授佛法，不要讓我們看見佛法衰敗混亂的景象。
【English Translation】 Then the Buddha smiled. The worthy Ananda (one of the ten principal disciples of the Buddha) asked the Buddha: 'What is the cause and condition for your smile? Since you smile, there must be a reason.' The Buddha told Ananda: 'Have you seen these transformed Bhikkhus (Buddhist monks)?' Ananda replied to the Buddha: 'I have seen them.' The Buddha said: 'In the future, during the evil age of the Five Turbidities (kalpa-kasaya, referring to the turbidity of the age, views, afflictions, beings, and life), when the Dharma is about to perish, there will be such Bhikkhus who are never satisfied, whose conduct is not good, who cannot straighten their own clothes, and whose nature is rash and unpeaceful. Why is this so? Like this, Ananda! At that time, the Bhikkhus will eat and drink without reverence, make all kinds of slanders, and desire to serve those Sramanas (sramana, ascetics or wanderers) who violate the precepts. They will hang their Kasaya (kasaya, the robe worn by Buddhist monks) under their arms, disrespect the senior Bhikkhus, and their comings and goings will be confused and disordered. Because they are often sick, they become Sramanas to seek peace and fame, only demanding respect from others without thinking about the aspiration to cultivate the Dharma. In that age, there will be such people in my Dharma who have no insight and whose conduct is impure. All the Devas (deva, gods) will be sad because of this, and the evil Mara (mara, demon) will be happy.' Ananda asked the Buddha: 'Why is Mara happy?' The Buddha said: 'These so-called righteous people create demonic affairs themselves, and it is not easy for Mara Papiyas (the king of the desire realm) to disturb and succeed. Why is this so? The evil Mara does not seek out those who are lazy. If there are Bhikkhus who diligently cultivate like putting out a fire, then Mara will seek out these diligent cultivators. Therefore, Ananda! You should strive diligently and not be lazy. You should attain what has not yet been attained, accomplish what has not yet been accomplished, obtain the wisdom of truth, remove all doubts, subdue the retinue of Mara, promote the teachings of the Tathagata, uphold and receive the true Dharma, and make offerings to the meaning of the scriptures. This is what I teach.' When these words were spoken, five thousand Bhikkhus gave up their lives and entered Nirvana (nirvana, the state of liberation from the cycle of birth and death): 'We do not wish to see the time when the Dharma is decaying and chaotic.' They sat in the sky, their bodies emitting flames, burning themselves. Thousands of Devas (deva, gods) together made offerings to their ashes. Two hundred Bhikkhus were far from dust and defilement, and the pure Dharma-caksu (dharma-caksu, the eye of wisdom that can see the truth) arose. Two hundred Bhikkhus attained non-arising, exhausted all defilements, and their minds were liberated. Thirty-two thousand Devas (deva, gods) obtained the forbearance of gentleness and compliance with the Dharma (ksanti, patience and acceptance of the truth of the Dharma). Sakra (the lord of the devas), Brahma (the creator god), the Four Heavenly Kings (the Four Great Kings), and their retinues all folded their hands and reported to the Buddha: 'World Honored One! May the Buddha dwell long in the world and widely teach the Dharma, lest we see the scene of the Dharma decaying and chaotic.'
壞滅盡時。若有逮聞說是經法者，終不懈怠亦無眾垢，不著諸受意行無所住，亦不起諸魔事，亦無有我無所求，如賢者舍利弗、文殊師利童子所現神通變化講說經法。』其乃如是我爾時自所睹見也。」
爾時，賢者大迦葉謂舍利弗言：「我亦見文殊師利神通變化，仁者且聽。佛得正覺未久，我初下鬚髮時，文殊師利來詣此世界，從寶英如來佛國而來，欲見世尊稽首作禮。
「時，佛在舍衛祇樹之園給飯孤獨精舍，文殊師利盡夏三月初，不現佛邊，亦不見在眾僧，亦不見在請會，亦不在說戒中。於是，文殊師利竟夏三月已，說戒尚新時來在眾中現，我即問文殊師利：『仁者！三月為所在耶？周旋所奏乎？』文殊師利曰：『唯，迦葉！吾在此舍衛城，于和悅王宮采女中，及諸淫女小兒之中三月。』我心念言：『何緣如此等人，與吾清凈眾僧共為臘佛。』吾即從講堂而出，撾揵[木*遲]，欲逐出文殊師利。
「時，佛告文殊師利：『仁寧見摩訶迦葉撾揵[木*遲]不乎？』文殊師利白佛：『已見，世尊！欲逐出我故耳。』佛言：『文殊師利！仁自現境界神通變化，無令迦葉起亂意向仁。』於是，文殊師利有三昧名曰現一切佛及國土，應時以是定意正受。文殊師利適三昧已，尋見十方恒沙世界，各各悉有
【現代漢語翻譯】 現代漢語譯本：當壞滅完全消失時。如果有人能夠聽聞這部經法，最終不會懈怠，也不會有各種污垢，不會執著于各種感受，意念行為不會停留在任何地方，也不會產生各種魔事，也不會有『我』的觀念，不會有所求，就像賢者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）、文殊師利童子（Mañjuśrīkumārabhūta，象徵智慧的菩薩）所展現的神通變化來講解經法一樣。』這就像我當時親眼所見的一樣。
當時，賢者大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）對舍利弗說：『我也見過文殊師利的神通變化，請你聽我說。佛陀證得正覺后不久，我第一次剃除鬚髮時，文殊師利來到這個世界，從寶英如來佛國而來，想要拜見世尊，行稽首禮。
『當時，佛陀在舍衛城（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma），文殊師利整個夏季三個月，沒有出現在佛陀身邊，也沒有出現在僧眾中，也沒有參加齋會，也沒有參加說戒。於是，文殊師利在夏季三個月結束后，說戒儀式剛結束時才出現在僧眾中，我便問文殊師利：『仁者！這三個月你在哪裡？周旋忙碌些什麼呢？』文殊師利說：『是的，迦葉！我在這舍衛城，在和悅王宮的采女中，以及各種*小兒之中度過了三個月。』我心裡想：『為什麼這樣的人，能和我們清凈的僧眾一起參加臘佛儀式呢？』我便從講堂出來，敲擊揵[木遲]（ghanta，法器），想要趕走文殊師利。
『當時，佛陀告訴文殊師利：『你看見摩訶迦葉敲擊揵[木*遲]了嗎？』文殊師利對佛陀說：『已經看見了，世尊！他想要趕走我。』佛陀說：『文殊師利！你自己展現境界神通變化，不要讓迦葉對你產生混亂的念頭。』於是，文殊師利有一種三昧（samādhi，禪定）名叫現一切佛及國土，立刻以這種定意進入正受。文殊師利進入三昧后，隨即看見十方恒河沙數的世界，每個世界都有
【English Translation】 English version: 'When destruction is completely extinguished. If there is someone who can hear this sutra, they will ultimately not be lazy, nor will they have various defilements, not be attached to various feelings, their mental actions will not dwell anywhere, nor will they generate various demonic deeds, nor will they have the concept of 'I', nor will they seek anything, just like the wise Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and Mañjuśrīkumārabhūta (a bodhisattva symbolizing wisdom) who manifest supernatural powers and transformations to explain the sutra.' This is just as I saw with my own eyes at that time.
At that time, the wise Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) said to Śāriputra: 'I have also seen the supernatural powers and transformations of Mañjuśrī. Please listen to me. Not long after the Buddha attained enlightenment, when I first shaved my beard and hair, Mañjuśrī came to this world, coming from the Buddha-land of Bao Ying Tathagata, wanting to see the World-Honored One and pay homage with the head to the ground.
'At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī. Mañjuśrī did not appear by the Buddha's side for the entire three months of summer, nor was he seen among the Sangha, nor did he attend the feasts, nor did he participate in the recitation of precepts. Thus, after Mañjuśrī finished the three months of summer, he appeared in the Sangha when the recitation of precepts was still new. I then asked Mañjuśrī: 'Virtuous one! Where were you for these three months? What were you busy with?' Mañjuśrī said: 'Yes, Kāśyapa! I spent three months in this Śrāvastī, among the palace women of King He Yue, and among various ignorant children.' I thought in my heart: 'Why can such people participate in the Laba Buddha ceremony with our pure Sangha?' I then came out of the lecture hall and struck the ghanta (a ritual instrument), wanting to drive away Mañjuśrī.
'At that time, the Buddha told Mañjuśrī: 'Have you seen Mahākāśyapa striking the ghanta?' Mañjuśrī said to the Buddha: 'I have seen it, World-Honored One! He wants to drive me away.' The Buddha said: 'Mañjuśrī! Manifest your own realm of supernatural powers and transformations, do not let Kāśyapa have confused thoughts towards you.' Thereupon, Mañjuśrī had a samādhi (meditative state) called Manifesting All Buddhas and Buddha-lands, and immediately entered into correct reception with this state of concentration. As soon as Mañjuśrī entered samādhi, he immediately saw countless worlds in the ten directions, each with
摩訶迦葉，年老手執揵[木*遲]而撾之，欲逐出文殊師利。
「佛告迦葉：『汝何緣撾揵[木遲]乎？』迦葉白佛言：『唯，世尊！文殊師利盡夏三月，而靜不現，潛去止宿藏匿之室，故撾揵[木遲]欲逐出之。』時，佛從身皆放大光，通照十方，謂我言：『迦葉！汝且觀十方。』應時視十方無央數不可計世界，自現其身年老，往十方佛邊而撾揵[木遲]，欲逐出文殊師利。復睹諸佛邊，各有文殊師利住。佛告我言：『大迦葉！汝欲逐出何文殊師利？欲出十方無央數不可計佛邊文殊師利耶？欲逐此文殊師利乎？』我即慚愧，便欲持揵[木遲]置地而不能也，盡現神力，揵[木*遲]不肯墮地正住不動；如此祇樹，十方佛國亦然無異審諦自在。
「世尊告我言：『自歸文殊師利乃得脫耳。』我即遙禮文殊師利，揵[木遲]乃墮地，便前稽首佛足，白佛言：『愿世尊赦我所犯殃咎。唯，天中天！吾已見文殊師利所現，假使我欲講說文殊師利智慧具足無有盡時，菩薩境界之行而無限量，我以無智故撾揵[木遲]。』佛告我言：『如卿屬者所見，十方佛國中文殊師利在於佛邊者，文殊師利普于諸佛國，三月不現，教授眾人。』佛言：『迦葉！文殊師利於此舍衛城中，開解五百女人，教化和悅王宮中
【現代漢語翻譯】 現代漢語譯本 摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一），年老時手持木犍椎（一種木製法器）敲打，想要趕走文殊師利（Mañjuśrī，象徵智慧的菩薩）。
佛陀告訴迦葉：『你為何要敲打木犍椎呢？』迦葉稟告佛陀說：『是的，世尊！文殊師利整個夏天三個月，都靜默不出現，偷偷地去藏匿的房間休息，所以我敲打木犍椎想要趕走他。』當時，佛陀從身上放出大光明，照亮十方世界，告訴我：『迦葉！你且看看十方。』我立刻觀看十方無數不可計數的世界，都顯現我年老的身影，到十方諸佛身邊敲打木犍椎，想要趕走文殊師利。又看到各位佛的身邊，都有文殊師利住著。佛陀告訴我：『大迦葉！你想要趕走哪個文殊師利？想要趕走十方無數不可計數佛身邊的文殊師利嗎？還是想要趕走這個文殊師利呢？』我立刻感到慚愧，想要把木犍椎放在地上卻不能做到，用盡神力，木犍椎也不肯掉在地上，而是端正地立著不動；就像這祇樹給孤獨園（Jetavana Anathapindika-arama）一樣，十方佛國也是這樣沒有差別，真實不虛，自在顯現。
世尊告訴我：『皈依文殊師利才能解脫。』我立刻遙向文殊師利禮拜，木犍椎才掉在地上，便上前頂禮佛足，稟告佛陀說：『愿世尊寬恕我所犯的罪過。是的，天中天！我已經看見文殊師利所顯現的神通，即使我想講說文殊師利的智慧具足，也沒有窮盡的時候，菩薩境界的修行也沒有任何阻礙，我因為沒有智慧才敲打木犍椎。』佛陀告訴我：『正如你所見，十方佛國中文殊師利在諸佛身邊，文殊師利普遍存在於各個佛國，三個月不出現，是爲了教導眾人。』佛陀說：『迦葉！文殊師利在這舍衛城（Śrāvastī）中，開解了五百名女子，教化和悅了王宮中。』
【English Translation】 English version Mahākāśyapa (one of the ten principal disciples of the Buddha), being old, held a wooden gavel (kheṭa) and struck it, desiring to drive away Mañjuśrī (the Bodhisattva symbolizing wisdom).
The Buddha said to Kāśyapa: 'Why are you striking the wooden gavel?' Kāśyapa replied to the Buddha: 'Yes, World-Honored One! Mañjuśrī has been silent and not appearing for three months throughout the summer, secretly going to rest in a hidden chamber, so I am striking the wooden gavel to drive him away.' At that time, the Buddha emitted great light from his body, illuminating the ten directions, and said to me: 'Kāśyapa! You should look at the ten directions.' Immediately, I looked at the countless, immeasurable worlds in the ten directions, and my old form appeared in each, going to the side of the Buddhas in the ten directions and striking the wooden gavel, desiring to drive away Mañjuśrī. Moreover, I saw that beside each of the Buddhas, there was a Mañjuśrī residing. The Buddha said to me: 'Great Kāśyapa! Which Mañjuśrī do you wish to drive away? Do you wish to drive away the Mañjuśrī beside the countless, immeasurable Buddhas in the ten directions? Or do you wish to drive away this Mañjuśrī?' I immediately felt ashamed and wanted to place the wooden gavel on the ground, but I could not. Exerting all my supernatural power, the wooden gavel would not fall to the ground but stood upright and unmoving; just like this Jetavana Anathapindika-arama, the Buddha-lands in the ten directions are also like this, without any difference, truly and freely manifested.
The World-Honored One said to me: 'Only by taking refuge in Mañjuśrī can you be liberated.' I immediately bowed to Mañjuśrī from afar, and the wooden gavel then fell to the ground. Then I prostrated myself at the Buddha's feet and said to the Buddha: 'May the World-Honored One forgive my offenses and transgressions. Yes, the Honored One among gods! I have already seen the miraculous powers manifested by Mañjuśrī. Even if I wanted to speak about Mañjuśrī's complete wisdom, there would be no end to it, and the practice of the Bodhisattva's realm would be without obstruction. It was because of my lack of wisdom that I struck the wooden gavel.' The Buddha said to me: 'As you have seen, Mañjuśrī is beside the Buddhas in the Buddha-lands of the ten directions. Mañjuśrī is universally present in all Buddha-lands, and his not appearing for three months is for the sake of teaching the people.' The Buddha said: 'Kāśyapa! In this Śrāvastī city, Mañjuśrī has enlightened five hundred women and harmonized the royal palace.'
采女，令得不退轉于無上正真道，使五百童子及五百童女立不退轉，當逮無上正真道，令無數人得聲聞及生天上者。』
「我即問佛言：『文殊師利為說何法？所度人民乃如是。』佛告我言：『汝自問文殊師利，為說何法能度爾所人？』我即問文殊師利。文殊師利答我言：『唯，迦葉！隨一切人本而為說法令得入律，又以戲樂而教授眾人，或以共行，或以遊觀供養，或以錢財交通，或入貧窮慳貪中而誘立之，或現大清凈行，或以神通現變化，或以釋梵色像，或以四天王色像，或以轉輪聖王色像，或現如世尊色像，或以恐懼色像，或以粗獷，或以柔軟，或以虛，或以實，或以諸天色像。所以者何？人之本行若干不同，亦為說若干種法而得入道。唯，迦葉！如是之比說五種法而得入審諦律。』
「我問言：『仁者為度幾何人？』答我言：『如法界。』吾又問：『法界為幾何乎？』答曰：『如虛空界，諸法及虛空界、人種亦如是也。此人種、法界、虛空界，而無有二亦無二造。』我又問：『文殊師利！我雖見有佛，將為得無所益乎，亦不能有所教授度脫人也。佛法為空無人，何者有教度脫乎？』文殊師利曰：『唯，迦葉！譬如有人得熱病，其人作種種讇言囈語，或有人見謂言：「此人得鬼神病。」便有良醫，來
【現代漢語翻譯】 現代漢語譯本：『（文殊師利）讓采女得到不退轉于無上正真道的境界，使五百童子和五百童女達到不退轉的境界，應當證得無上正真道，讓無數人得到聲聞果位以及往生天界。』 我便問佛說：『文殊師利說了什麼法？所度化的人民竟然如此之多。』佛告訴我：『你自己去問文殊師利，他說了什麼法能度化這麼多人？』我便去問文殊師利。文殊師利回答我說：『是的，迦葉！我隨順一切人的根性而為他們說法，使他們得以進入正法。又用戲樂來教導眾人，或者與他們一起行動，或者一起遊玩觀賞供養，或者用錢財來交往，或者深入貧窮慳吝的人群中來引導他們，或者示現大清凈的修行，或者用神通示現變化，或者示現釋提桓因（Śakra-devānām-Indra，佛教護法神）和梵天（Brahmā，印度教的創造之神）的形象，或者示現四大天王（Caturmahārājakāyikas，佛教的護世四天神）的形象，或者示現轉輪聖王（cakravartin，擁有統治世界的理想君主）的形象，或者示現如世尊（Tathāgata，如來）的形象，或者用恐懼的形象，或者用粗獷的形象，或者用柔軟的形象，或者用虛假的，或者用真實的，或者用諸天（Devas，天神）的形象。這是為什麼呢？因為人們的根性行為各有不同，所以也為他們說各種不同的法，使他們得以入道。是的，迦葉！像這樣宣說五種法，就能進入審諦律（samatha-vipassanā，止觀）。』 我問道：『仁者您度化了多少人？』他回答我說：『如法界（Dharmadhātu，一切法的本體和根源）那麼多。』我又問：『法界有多少呢？』他回答說：『如虛空界（ākāśa-dhātu，沒有邊際的空間），諸法以及虛空界、人種也像這樣。這人種、法界、虛空界，沒有兩個，也沒有兩個造作者。』我又問：『文殊師利！我雖然見到有佛，將要認為（佛）沒有什麼益處嗎，也不能有所教授度脫人嗎？佛法是空無一人的，哪裡有教化度脫呢？』文殊師利說：『是的，迦葉！譬如有人得了熱病，那人說各種胡話，或者有人看見了就說：「這人得了鬼神病。」於是就來了良醫，來
【English Translation】 English version: 『(Mañjuśrī) enables the palace women to attain non-retrogression from the unsurpassed perfect enlightenment, and causes five hundred boys and five hundred girls to establish non-retrogression. They should attain unsurpassed perfect enlightenment, enabling countless people to attain the Śrāvaka (hearer) path and be reborn in the heavens.』 I then asked the Buddha: 『What Dharma did Mañjuśrī preach? That he has liberated so many people.』 The Buddha told me: 『Ask Mañjuśrī yourself, what Dharma did he preach that he could liberate so many people?』 I then asked Mañjuśrī. Mañjuśrī answered me: 『Yes, Kāśyapa! I preach the Dharma according to the inherent nature of all people, enabling them to enter the precepts. I also instruct the masses through entertainment and joy, or by acting together with them, or by traveling, viewing, and making offerings together, or by interacting with them through money and wealth, or by entering among the poor and miserly to guide them, or by manifesting great pure conduct, or by manifesting transformations through supernatural powers, or by manifesting the forms of Śakra-devānām-Indra (Śakra, the ruler of the Trāyastriṃśa Heaven) and Brahmā (the creator god in Hinduism), or by manifesting the forms of the Four Heavenly Kings (Caturmahārājakāyikas, the four guardian deities of Buddhism), or by manifesting the form of a Universal Monarch (cakravartin, an ideal ruler who governs the world), or by manifesting the form of the Tathāgata (Tathāgata, the thus-gone one), or by using fearful forms, or by using rough forms, or by using gentle forms, or by using the false, or by using the true, or by using the forms of the Devas (Devas, gods). Why is this? Because people's inherent conduct is different, so I also preach different kinds of Dharma for them to enter the path. Yes, Kāśyapa! Like this, preaching five kinds of Dharma enables one to enter samatha-vipassanā (calm abiding and insight).』 I asked: 『How many people have you liberated, O Noble One?』 He answered me: 『As many as the Dharmadhātu (Dharmadhātu, the realm of Dharma, the essence of all phenomena).』 I further asked: 『How much is the Dharmadhātu?』 He replied: 『Like the ākāśa-dhātu (ākāśa-dhātu, the space element), all dharmas and the space element, and the species of people are also like this. This species of people, the Dharmadhātu, and the space element, are not two, nor are there two creators.』 I further asked: 『Mañjuśrī! Although I see that there is a Buddha, am I to think that (the Buddha) is of no benefit, and cannot instruct and liberate people? The Buddha-dharma is empty and without people, where is there instruction and liberation?』 Mañjuśrī said: 『Yes, Kāśyapa! For example, if someone gets a fever, that person speaks all kinds of delirious nonsense, or someone sees it and says: 「This person has a disease caused by ghosts and spirits.」 Then a good doctor comes,
飲病人湯藥，其疾即愈，不復讇言囈語。于迦葉意云何？寧有鬼神及天從其人身中出不乎？』答曰：『不也，以飲湯藥故其病得愈。』
「文殊師利曰：『如是，迦葉！其醫于彼，而多有所益耶！』答曰：『唯然。』文殊師利曰：『如是，迦葉！世間人喜欺詐者則為熱病，起貪著心無有我，謂有我想流墮生死。是故諸佛世尊，有大慈悲具足之行現出世間，為斷二事及諸想行，以善權法令入法門，為除我想無他想又斷欺詐，為眾人說法，為除一切想，令不復樂入吾我及他人想，得度無極而致無為。于迦葉意云何？彼寧有吾我人壽命般泥洹者不乎？』答曰：『無也。』
「文殊師利曰：『唯，迦葉！當知是義，所以有佛者何？其覺常現正義，不以起故，亦不用律故，欲覺度著無審塵勞者也。』迦葉曰：『甚難，及菩薩勤行如此，擁護眾生救濟一切不捨德鎧，亦無所著亦不諍亂，清凈自然度于無為，用群萌故而被德鎧。』文殊師利曰：『唯然，迦葉！以故菩薩被大德鎧。』迦葉又曰：『愿文殊師利說諸菩薩德鎧。』文殊師利曰：『菩薩有三十二德鎧行，菩薩被是德鎧往來周旋。』『何等為三十二？』
「文殊師利言：『唯，迦葉！一者、菩薩入無量生死德鎧，擁護終始所為自然相；二者、度無數人德鎧，
【現代漢語翻譯】 現代漢語譯本： 飲用病人湯藥后，他的疾病就痊癒了，不再說胡話和囈語。迦葉，你認為怎麼樣？難道是有鬼神或天人從那個人身體里出來了嗎？』迦葉回答說：『不是的，因為喝了湯藥，他的病才得以痊癒。』 文殊師利說：『是這樣的，迦葉！那麼醫生對於那個人，是不是有很多益處呢？』迦葉回答說：『是的。』文殊師利說：『是這樣的，迦葉！世間人喜歡欺騙和虛偽，這就像得了熱病一樣，生起貪婪執著的心，沒有認識到「我」的真相，卻認為有「我」的存在，因此在生死中流轉墮落。所以諸佛世尊，以大慈悲和圓滿的德行出現在世間，爲了斷除這兩種錯誤（欺騙和虛偽，以及貪婪執著），以及各種妄想和行為，用善巧方便的法門引導眾生進入佛法，爲了去除「我」的執著，也沒有「非我」的執著，又斷除欺騙和虛偽，為眾人說法，爲了去除一切妄想，使他們不再喜歡執著于「我」、「他人」等想法，從而得以度脫，達到無為的境界。迦葉，你認為怎麼樣？他們之中難道有執著于「我」、「人」、「壽命」而進入涅槃的嗎？』迦葉回答說：『沒有。』 文殊師利說：『是的，迦葉！應當明白這個道理，所以有佛出現的原因是什麼呢？因為佛的覺悟常常顯現正義，不是因為有所作為才產生的，也不是因為遵循戒律才產生的，而是爲了覺悟和度脫那些執著于無意義的塵世煩惱的人。』迦葉說：『這非常難，菩薩如此勤奮地修行，擁護眾生，救濟一切，不捨棄功德之鎧甲，也沒有任何執著，也不爭鬥混亂，清凈自然地度脫到無為的境界，爲了眾生的緣故而披上功德之鎧甲。』文殊師利說：『是的，迦葉！因此菩薩披上大功德之鎧甲。』迦葉又說：『希望文殊師利說說諸位菩薩的功德之鎧甲。』文殊師利說：『菩薩有三十二種功德之鎧甲的修行，菩薩披上這些功德之鎧甲，往來周旋於世間。』『哪三十二種呢？』 文殊師利說：『是的，迦葉！第一，菩薩進入無量生死的功德之鎧甲，擁護眾生從開始到結束所作所為的自然規律；第二，度脫無數眾生的功德之鎧甲，……』
【English Translation】 English version: After drinking the patient's medicinal soup, his illness was cured, and he no longer spoke nonsense or deliriously. What do you think, Kashyapa? Could it be that ghosts, spirits, or deities came out of that person's body?』 Kashyapa replied, 『No, it was because he drank the medicinal soup that his illness was cured.』 Manjushri said, 『That's right, Kashyapa! Then the doctor is of great benefit to that person, isn't he?』 Kashyapa replied, 『Yes.』 Manjushri said, 『That's right, Kashyapa! People in the world who like to deceive and be hypocritical are like having a fever. They give rise to greedy and attached minds, without realizing the truth of 'self,' but think there is a 'self,' and therefore they transmigrate and fall into birth and death. Therefore, all Buddhas, World Honored Ones, appear in the world with great compassion and perfect virtues, in order to cut off these two errors (deception and hypocrisy, and greedy attachment), as well as various delusions and actions. They guide sentient beings into the Dharma with skillful means, in order to remove the attachment to 'self,' and also without attachment to 'non-self,' and also cut off deception and hypocrisy. They preach the Dharma for the sake of all, in order to remove all delusions, so that they no longer like to be attached to thoughts of 'self,' 'others,' etc., so that they can be liberated and attain the state of non-action. What do you think, Kashyapa? Among them, are there any who are attached to 'self,' 'person,' 'life,' and enter Nirvana?』 Kashyapa replied, 『No.』 Manjushri said, 『Yes, Kashyapa! You should understand this principle. So what is the reason for the appearance of the Buddha? Because the Buddha's enlightenment constantly manifests the right meaning, not because of doing something, nor because of following precepts, but to awaken and liberate those who are attached to meaningless worldly afflictions.』 Kashyapa said, 『This is very difficult. Bodhisattvas practice so diligently, protecting sentient beings, saving all, not abandoning the armor of merit, without any attachment, and without fighting or confusion, purely and naturally liberating to the state of non-action, and wearing the armor of merit for the sake of sentient beings.』 Manjushri said, 『Yes, Kashyapa! Therefore, Bodhisattvas wear the great armor of merit.』 Kashyapa also said, 『I hope Manjushri will speak about the armor of merit of the Bodhisattvas.』 Manjushri said, 『Bodhisattvas have thirty-two practices of the armor of merit. Bodhisattvas wear these armors of merit and travel around in the world.』 『What are the thirty-two?』 Manjushri said, 『Yes, Kashyapa! First, the Bodhisattva enters the armor of merit of immeasurable birth and death, protecting the natural law of what sentient beings do from beginning to end; second, the armor of merit of liberating countless sentient beings, ...』
無有吾我想；三者、供養無量佛德鎧，皆為法身相；四者、諸逆德鎧，如呼聲之響相；五者、護一切諸佛德鎧，法界平等相；六者、降一切魔德鎧，于諸塵勞為清凈相；七者、以正法化諸異道德鎧，若有若無了入十二緣無根本相；八者、一切所有施而不惜德鎧，愿入一切勾跡共相習樂相；九者、為一切眾生積累戒忍功德德鎧，而無所造相；十者、普弘有所至德鎧，為無所到相；十一者、大精進力德鎧，身意空寂相；十二者、一切而為一心法身定意正受德鎧，除一切諸著相；十三者、無所掛礙智慧度無極德鎧，諸無黠所有恩愛為清凈相；十四者、大善權方便德鎧，普現一切行相；十五者、大慈德鎧，無所傷害相；十六者、行大悲德鎧，視五道得如處空相；十七者、大喜悅德鎧，無有厭足相；十八、者大護德鎧，于苦樂不動轉相；十九者、具足諸愿德鎧，觀脫如掌無所疑相；二十者、不思一切蓋德鎧，諸冥無有跡相；二十一者、四大五陰所起德鎧，如幻法化現好妙相；二十二者、四種如供視毒蛇德鎧，法界為平等相；二十三者、諸入如空聚德鎧，諸身無復掛礙相；二十四者、三界所有德鎧，不起有念相；二十五者、審諦受諸有德鎧，無所起相；二十六、者大勇猛德鎧，為不退轉相；二十七者、大通達德鎧，隨一切人行而施
【現代漢語翻譯】 現代漢語譯本 『無有吾我想』：第一種德鎧，意味著沒有『我』（ātman）和『我所』（ātmanīya）的執著。 『供養無量佛德鎧』：第二種德鎧，意味著供養無量諸佛的功德，皆是法身（Dharmakāya）的體現。 『諸逆德鎧，如呼聲之響相』：第三種德鎧，意味著對於一切違逆的境界，視之如呼喊的回聲，虛幻不實。 『護一切諸佛德鎧，法界平等相』：第四種德鎧，意味著守護一切諸佛的功德，認識到法界（Dharmadhātu）的平等性。 『降一切魔德鎧，于諸塵勞為清凈相』：第五種德鎧，意味著降伏一切魔障，在各種煩惱中看到清凈的本性。 『以正法化諸異道德鎧，若有若無了入十二緣無根本相』：第六種德鎧，意味著用正法教化各種不同的見解，無論是有或無，都明白十二因緣（Dvādaśāṅga-pratītyasamutpāda）沒有真實的根源。 『一切所有施而不惜德鎧，愿入一切勾跡共相習樂相』：第七種德鎧，意味著佈施一切所有而不吝惜，愿進入一切行為的相互關聯和共同習性的喜樂之中。 『為一切眾生積累戒忍功德德鎧，而無所造相』：第八種德鎧，意味著為一切眾生積累戒律和忍辱的功德，但心中不執著于有所作為。 『普弘有所至德鎧，為無所到相』：第九種德鎧，意味著普遍弘揚佛法，看似有所到達，實則無所到達。 『大精進力德鎧，身意空寂相』：第十種德鎧，意味著具有大精進的力量，身心都達到空寂的狀態。 『一切而為一心法身定意正受德鎧，除一切諸著相』：第十一種德鎧，意味著一切都歸於一心，以法身的禪定和正受，去除一切執著。 『無所掛礙智慧度無極德鎧，諸無黠所有恩愛為清凈相』：第十二種德鎧，意味著以無所掛礙的智慧到達彼岸，將一切愚癡所產生的貪愛轉化為清凈。 『大善權方便德鎧，普現一切行相』：第十三種德鎧，意味著具有大善巧方便，普遍示現一切行為。 『大慈德鎧，無所傷害相』：第十四種德鎧，意味著具有大慈悲心，不傷害任何眾生。 『行大悲德鎧，視五道得如處空相』：第十五種德鎧，意味著行持大悲心，看待五道眾生如同虛空一般。 『大喜悅德鎧，無有厭足相』：第十六種德鎧，意味著具有大喜悅心，沒有厭倦和滿足。 『大護德鎧，于苦樂不動轉相』：第十七種德鎧，意味著具有大守護力，對於痛苦和快樂都不動搖。 『具足諸愿德鎧，觀脫如掌無所疑相』：第十八種德鎧，意味著具足各種願力，看待解脫如同掌中之物，毫無疑惑。 『不思一切蓋德鎧，諸冥無有跡相』：第十九種德鎧，意味著不思慮一切煩惱遮蓋，一切黑暗都無跡可尋。 『四大五陰所起德鎧，如幻法化現好妙相』：第二十種德鎧，意味著由四大（catvāri mahābhūtāni）和五蘊（pañca skandha）所產生的現象，如同幻術般變化，顯現美好。 『四種如供視毒蛇德鎧，法界為平等相』：第二十一種德鎧，意味著對待四種供養如同看待毒蛇，認識到法界的平等性。 『諸入如空聚德鎧，諸身無復掛礙相』：第二十二種德鎧，意味著各種入定如同空聚，身體不再有任何掛礙。 『三界所有德鎧，不起有念相』：第二十三種德鎧，意味著對於三界（Tridhātu）的一切，不起執著的念頭。 『審諦受諸有德鎧，無所起相』：第二十四種德鎧，意味著審慎地接受一切存在，但心中不起任何執著。 『大勇猛德鎧，為不退轉相』：第二十五種德鎧，意味著具有大勇猛心，永不退轉。 『大通達德鎧，隨一切人行而施』：第二十六種德鎧，意味著具有大通達的智慧，隨順一切眾生的根性而施予教化。
【English Translation】 English version 'Without the thought of self and mine': The first virtue armor means having no attachment to 'self' (ātman) and 'what belongs to self' (ātmanīya). 'Offering immeasurable Buddha virtues armor': The second virtue armor means that the merits of offering to immeasurable Buddhas are all manifestations of the Dharmakāya (法身). 'All adverse virtues armor, like the sound of a call': The third virtue armor means viewing all adverse states as echoes of a call, illusory and unreal. 'Protecting all Buddha virtues armor, the equality of Dharmadhātu': The fourth virtue armor means protecting the merits of all Buddhas, recognizing the equality of the Dharmadhātu (法界). 'Subduing all demons virtues armor, seeing purity in all defilements': The fifth virtue armor means subduing all demonic obstacles and seeing the pure nature in all afflictions. 'Transforming different virtues with the right Dharma armor, understanding the twelve links of dependent origination as without fundamental basis': The sixth virtue armor means using the right Dharma to transform various different views, understanding that whether there is or is not, the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda) have no real origin. 'Giving away everything without regret virtues armor, wishing to enter the joy of mutual association and common habits of all actions': The seventh virtue armor means giving away everything without hesitation, wishing to enter the joy of the interconnectedness and common habits of all actions. 'Accumulating precepts and forbearance merits for all beings virtues armor, without creating any form': The eighth virtue armor means accumulating the merits of precepts and forbearance for all beings, but without clinging to any action. 'Universally promoting what is attained virtues armor, as if nothing is reached': The ninth virtue armor means universally promoting the Dharma, seemingly reaching somewhere, but actually reaching nowhere. 'Great vigor power virtues armor, body and mind empty and still': The tenth virtue armor means having the power of great vigor, with body and mind reaching a state of emptiness and stillness. 'Everything as one mind Dharmakāya samādhi right reception virtues armor, removing all attachments': The eleventh virtue armor means that everything returns to one mind, using the Dharmakāya's samādhi and right reception to remove all attachments. 'Unobstructed wisdom reaching the ultimate virtues armor, transforming all ignorance-born love into purity': The twelfth virtue armor means reaching the other shore with unobstructed wisdom, transforming all love born from ignorance into purity. 'Great skillful means virtues armor, universally manifesting all actions': The thirteenth virtue armor means having great skillful means, universally manifesting all actions. 'Great loving-kindness virtues armor, without harming': The fourteenth virtue armor means having great loving-kindness, without harming any beings. 'Practicing great compassion virtues armor, viewing the five paths as empty': The fifteenth virtue armor means practicing great compassion, viewing beings in the five paths as if they were empty space. 'Great joy virtues armor, without weariness': The sixteenth virtue armor means having great joy, without weariness or satisfaction. 'Great protection virtues armor, unmoved by suffering and joy': The seventeenth virtue armor means having great protection, unmoved by suffering and joy. 'Complete with all vows virtues armor, viewing liberation as in the palm of the hand without doubt': The eighteenth virtue armor means being complete with all vows, viewing liberation as in the palm of the hand, without any doubt. 'Not thinking of all coverings virtues armor, all darkness without trace': The nineteenth virtue armor means not thinking about all afflictions, all darkness leaves no trace. 'The four elements and five aggregates arising virtues armor, like magical transformations manifesting beautifully': The twentieth virtue armor means that phenomena arising from the four elements (catvāri mahābhūtāni) and five aggregates (pañca skandha) are like magical transformations, manifesting beautifully. 'The four kinds of offerings viewed as poisonous snakes virtues armor, the Dharmadhātu as equal': The twenty-first virtue armor means treating the four kinds of offerings as poisonous snakes, recognizing the equality of the Dharmadhātu. 'All entries like empty gatherings virtues armor, the bodies without further hindrance': The twenty-second virtue armor means that all samādhis are like empty gatherings, the body no longer has any hindrance. 'All in the three realms virtues armor, without arising thoughts of existence': The twenty-third virtue armor means not giving rise to clinging thoughts towards everything in the three realms (Tridhātu). 'Carefully receiving all existence virtues armor, without arising anything': The twenty-fourth virtue armor means carefully accepting all existence, but without arising any attachment in the mind. 'Great courage virtues armor, as not retreating': The twenty-fifth virtue armor means having great courage, never retreating. 'Great understanding virtues armor, giving according to the actions of all people': The twenty-sixth virtue armor means having great understanding, giving teachings according to the nature of all beings.
藥相；二十八者、大導師德鎧，示現三道相；二十九者、不斷三寶教德鎧，皆現諸佛慧化普示義相；三十者、一切諸法無所受無所生德鎧，得不起法忍相；三十一者、得住無動轉地德鎧，皆降伏過弟子緣覺相；三十二者、莊嚴道場德鎧，為一心行平等智慧，於一切諸法如審正覺相。唯，迦葉！是為菩薩行三十二大德鎧。若有信受是三十二德鎧者，可使四大有異，其菩薩終不可動轉于無上正真道。』
「迦葉又問：『文殊師利！諸弟子於是德鎧而無有一？』文殊師利曰：『以是故；唯，迦葉！諸弟子不得被大德鎧。于迦葉意云何？其勇猛大力之人所被鎧，下劣不肖之子亦被是鎧耶？』迦葉曰：『不也。』文殊師利曰：『唯，迦葉！菩薩所被大德之鎧，一切弟子、緣覺不能得被彼德鎧也。』說是諸菩薩德鎧時，三萬二千諸天人，皆發無上正真道意。」迦葉謂舍利弗：「唯，賢者，文殊師利童子神通變化說法所現乃如是矣，我目所睹也。」
爾時，賢者邠耨文陀尼弗謂舍利弗：「唯，仁者！我亦見文殊師利所現變化。憶念昔者佛游維耶離時，與六萬比丘眾圍繞供養于佛，是時，我定意正受觀諸異道，見無數百千人當得度脫者，我便詣諸異道所而說法。聞吾所講而不受行，不念著意，誹謗形笑罵詈恚怒，在彼三月
【現代漢語翻譯】 現代漢語譯本：藥相：第二十八，大導師德鎧（菩薩的德行如鎧甲，能引導眾生），示現三道之相（聲聞道、緣覺道、菩薩道）；第二十九，不斷三寶教德鎧（菩薩的德行如鎧甲，能弘揚佛法僧三寶的教義），皆現諸佛慧化普示義相（展現諸佛以智慧教化普度眾生的意義）；第三十，一切諸法無所受無所生德鎧（菩薩的德行如鎧甲，明白一切諸法本性空寂，無所從來，亦無所去），得不起法忍相（證得對諸法不生不滅的忍可）；第三十一，得住無動轉地德鎧（菩薩的德行如鎧甲，安住于不可動搖的境界），皆降伏過弟子緣覺相（超越了聲聞和緣覺的境界）；第三十二，莊嚴道場德鎧（菩薩的德行如鎧甲，能莊嚴清凈的道場），為一心行平等智慧，於一切諸法如審正覺相（以一心修行平等智慧，對一切諸法如實覺悟）。迦葉！這就是菩薩所行的三十二大德鎧。如果有人信受這三十二德鎧，即使四大有所變異，這位菩薩也終究不會動搖于無上正真之道。
迦葉又問：『文殊師利！這些弟子們能擁有這些德鎧中的任何一種嗎？』文殊師利說：『正因為如此，迦葉！弟子們不能披上這大德鎧。迦葉，你認為怎麼樣？勇猛大力之人所穿的鎧甲，下劣不肖之子也能穿戴嗎？』迦葉說：『不能。』文殊師利說：『迦葉！菩薩所披的大德之鎧，一切弟子、緣覺都不能披戴。』當宣說這些菩薩德鎧時，三萬二千諸天人，都發起了無上正真道的心意。」迦葉對舍利弗說：「賢者，文殊師利童子的神通變化和說法所展現的就是這樣啊，這是我親眼所見。』
這時，賢者邠耨文陀尼弗對舍利弗說：『仁者！我也見過文殊師利所展現的變化。我回憶起過去佛陀在維耶離城游化時，有六萬比丘眾圍繞供養佛陀。當時，我以禪定正受觀察各種外道，見到無數百千人將要得到度脫，我就去到這些外道那裡說法。他們聽了我的講法卻不接受奉行，不放在心上，誹謗嘲笑謾罵惱怒，持續了三個月。』
【English Translation】 English version: 'Medicine Phase: Twenty-eighth, Great Guide Virtue Armor (德鎧, De Kai - virtue as armor), manifesting the aspects of the three vehicles; Twenty-ninth, Uninterrupted Three Jewels Teaching Virtue Armor (德鎧, De Kai - virtue as armor), all manifesting the meaning of the Buddhas' wisdom transformation universally showing; Thirtieth, All Dharmas Without Acceptance or Production Virtue Armor (德鎧, De Kai - virtue as armor), attaining the forbearance of non-arising dharmas; Thirty-first, Attaining Abiding in the Immovable Ground Virtue Armor (德鎧, De Kai - virtue as armor), all subduing the aspects of disciples and Pratyekabuddhas; Thirty-second, Adorning the Bodhimanda Virtue Armor (德鎧, De Kai - virtue as armor), for single-minded practice of equal wisdom, truly and correctly awakening to all dharmas. Only, Kashyapa! These are the thirty-two great virtue armors practiced by Bodhisattvas. If there are those who believe and accept these thirty-two virtue armors, even if the four elements undergo changes, that Bodhisattva will ultimately not be shaken from the unsurpassed, true, and correct path.'
Kashyapa then asked: 'Manjushri! Do the disciples have even one of these virtue armors?' Manjushri said: 'For this reason; Only, Kashyapa! The disciples cannot wear the great virtue armor. What do you think, Kashyapa? Can an inferior and unworthy son wear the armor worn by a brave and powerful person?' Kashyapa said: 'No.' Manjushri said: 'Only, Kashyapa! The great virtue armor worn by Bodhisattvas cannot be worn by all disciples and Pratyekabuddhas.' When these Bodhisattva virtue armors were spoken, thirty-two thousand devas and humans all generated the intention for the unsurpassed, true, and correct path.' Kashyapa said to Shariputra: 'Only, Venerable One, the supernatural powers and transformations manifested by Manjushri Kumara's Dharma teaching are thus, as I have seen with my own eyes.'
At that time, the Venerable Bhinnu-mandani-putra said to Shariputra: 'Only, Benevolent One! I have also seen the transformations manifested by Manjushri. I recall that in the past, when the Buddha was traveling in Vaishali, he was surrounded and venerated by sixty thousand Bhikshus. At that time, I was in meditative absorption, observing the various heretics, and I saw countless hundreds of thousands of people who were about to be liberated, so I went to those heretics and taught the Dharma. They heard my teachings but did not accept or practice them, did not take them to heart, slandered, ridiculed, cursed, and were angry, for three months.'
，不能教授開解一人也，厭而舍退。
「時，文殊師利化作五百異道人，自以為師，與五百眷屬俱，詣薩遮尼揵弗所，前稽首禮而立一面，白言：『我聞大師功名遠稱，吾故從他方大國來詣維耶離，今者大師是我世尊，當爲和上愿見敕教，當頂受其命睹如瞿曇，吾未曾聞大沙門說柔順妙法。』彼時，審裸形子曰：『善哉，善哉！仁者不久即當了我法律之行。所以者何？用至心故。』於是審裸形子自告其眾：『汝等當與此五百學志俱悅和合通同為行，轉相受法化等共學經義，假使此五百人有所說，卿等便當諦受善思念之。』
「爾時，文殊師利與五百學志等輩，聚會稍現其行審諦功德戒，遂逾于本而普自現。于其中間贊說三寶，亦復嘆詠審裸形子正德之行，舍是因緣所講便默而止。時外道人異日更會，文殊師利言：『如我等，仁者經書所說諷誦講義，以是觀之，沙門瞿曇有審諦德。所以者何？生大豪家種姓具足，父母苗裔清凈帝王轉輪聖種，一相有百福功德。我聞初始生時，釋梵奉敬皆動天地，三千世界而無受取，墮地而行至於七步，舉手而言：「我為天上、天下最尊，當爲眾庶斷生老病死。」龍王吐水，釋梵共浴，諸天人民弦鼓伎樂，放大光明休息眾惡道，一切諸根皆而具足，及於其本不具足者。皆令群
【現代漢語翻譯】 現代漢語譯本：不能教導開解任何一個人，（薩遮尼犍子）感到厭倦而放棄了。
當時，文殊師利菩薩化作五百個外道人，自稱為師，帶著五百個眷屬，來到薩遮尼犍子那裡，上前稽首行禮，站在一邊，說道：『我聽說大師的功名遠揚，所以從其他遙遠的大國來到毗耶離城拜訪您。現在大師就是我的世尊，應當為我和尚，希望能夠得到您的教誨，我將頂戴奉行您的命令，瞻仰您就像瞻仰瞿曇（Gautama，釋迦牟尼佛的姓）一樣。我從未聽過偉大的沙門（Śrāmaṇa，佛教出家人的通稱）宣說如此柔順微妙的佛法。』當時，審裸形子（Satyaka Nigaṇṭha，六師外道之一）說：『好啊，好啊！仁者不久就能瞭解我法律的修行了。為什麼呢？因為你們用心至誠的緣故。』於是審裸形子告訴他的弟子們：『你們應當與這五百個有志向的學人一起，和睦相處，同心同德地修行，互相傳授佛法，共同學習經義。假如這五百個人有什麼說法，你們就應當仔細聽取，好好思考。』
當時，文殊師利菩薩與五百個學人等一起聚會，逐漸顯現出他們所修行的審諦功德戒，超過了原本（審裸形子）的修行，並且普遍地展現出來。在他們中間，讚歎宣說三寶（佛、法、僧），也讚歎歌頌審裸形子的正德之行，說完這些因緣所講的內容就默默地停止了。有一天，外道人們再次聚會，文殊師利菩薩說：『像我們這樣，根據仁者的經書所說，諷誦講義，以此來觀察，沙門瞿曇（Śrāmaṇa Gautama）具有審諦的功德。為什麼呢？因為他出生於偉大的豪門，種姓具足，父母的血統清凈，是帝王轉輪聖王的後代，每一相都有一百種福德。我聽說他最初出生的時候，釋天（Śakra，帝釋天）和梵天（Brahmā，大梵天）都來奉敬，震動了天地，三千大千世界沒有誰不來接受供養的。他墮地行走七步，舉手說道：「我為天上、天下最尊，應當為眾生斷除生老病死。」龍王（Nāga，護法神）吐水，釋天和梵天共同為他沐浴，諸天人民演奏音樂，放出大光明，使一切惡道休息，一切諸根都具足，以及那些原本不具足的，都令他們
【English Translation】 English version: He was unable to teach or enlighten anyone, and (Satyaka Nigaṇṭha) grew weary and gave up.
At that time, Mañjuśrī (文殊師利, Bodhisattva of wisdom) transformed himself into five hundred heretics, each claiming to be a teacher, and with five hundred followers, they went to Satyaka Nigaṇṭha (薩遮尼犍子, one of the six heretical teachers). They bowed their heads in reverence and stood to one side, saying, 'We have heard of the great master's far-reaching fame, and so we have come from distant great countries to visit Vaiśālī (維耶離). Now, great master, you are my World-Honored One, and should be my preceptor. We wish to receive your teachings, and we will respectfully obey your commands, beholding you as we would behold Gautama (瞿曇, Shakyamuni Buddha's surname). We have never heard a great Śrāmaṇa (沙門, Buddhist renunciant) preach such gentle and wonderful Dharma.' At that time, Satyaka Nigaṇṭha said, 'Excellent, excellent! You will soon understand the practice of my law. Why? Because you are sincere.' Then Satyaka Nigaṇṭha told his followers, 'You should be harmonious with these five hundred aspiring students, united in mind and purpose, practicing together, transmitting the Dharma to each other, and studying the scriptures together. If these five hundred people say anything, you should listen carefully and contemplate it well.'
At that time, Mañjuśrī and the five hundred students gathered together, gradually revealing their practice of the vow of truthfulness, surpassing the original practice (of Satyaka Nigaṇṭha), and universally manifesting it. In their midst, they praised and spoke of the Three Jewels (三寶, Buddha, Dharma, Sangha), and also praised and sang of Satyaka Nigaṇṭha's virtuous conduct. After speaking of these causes and conditions, they remained silent. One day, the heretics gathered again, and Mañjuśrī said, 'According to the scriptures of the venerable ones, as we recite and explain them, we observe that Śrāmaṇa Gautama (沙門瞿曇) possesses the virtue of truthfulness. Why? Because he was born into a great and noble family, with a complete lineage, his parents' lineage is pure, he is a descendant of the Chakravartin (轉輪聖王, Wheel-Turning King). Each of his characteristics possesses a hundred merits. I have heard that when he was first born, Śakra (釋天, Indra) and Brahmā (梵天) came to pay homage, shaking heaven and earth. No one in the three thousand great thousand worlds did not come to receive offerings. He walked seven steps upon the earth, raised his hand and said, "I am the most honored in heaven and on earth, and I will cut off birth, old age, sickness, and death for all beings." The Dragon Kings (龍王, Nāga) poured water, and Śakra and Brahmā bathed him together. The gods and people played music, emitted great light, and caused all evil paths to cease. All his faculties are complete, and those that were originally incomplete, he made them
生去塵勞恚，悉使安隱，相師梵志豫說瑞應：「若在家者作轉輪聖王，假使出家便當得佛，則為法王而轉法輪。」然後棄國捐王在佛樹下，降伏億百千魔及官屬。致得正覺便轉法輪無能當者，為諸沙門、梵志、天龍、鬼神、梵天及世間人民，說經講義，上中亦善其竟亦善。所謂上亦善者，身行善、口言善、心念善；中亦善者，其意甚諦，戒禁具足，超逾眾智；竟亦善者，以得脫空無想、無愿之法門。又上亦善者信寂無放逸，中亦善者意得定而等一，竟亦善者以見正智而了慧。又上亦善者于佛得無壞信，中亦善者於法得無亂凈，竟亦善者于眾僧得無敗信。又上亦善者不從他音聲，中亦善者而念寂靜，竟亦善者為聖賢平等見。又上亦善者為斷苦除集，中亦善者奉行八道，竟亦善者而盡滅取證。是為諸弟子上亦善、中亦善、竟亦善也。』
「文殊師利曰：『諸菩薩上亦善者為遵大道意，中亦善者不樂小道意，竟亦善者勸助一切智。又上亦善者于諸眾生而發等意之慈，中亦善者用一切人故不厭大悲，竟亦善者喜悅護等意之行。又上亦善者，為攝諸犯戒，令諸貢高無行之人進奉正義，其亂性者令得平等行，為除邪惡之智；中亦善者，謂施戒忍精進一心智慧；竟亦善者，以承六度無極勸一切智。又上亦善者行四恩教攝於眾人
【現代漢語翻譯】 現代漢語譯本：他擺脫了塵世的煩惱和嗔恚，使一切都得到安寧。相師梵志（Brahmin fortune-tellers）預言了他的瑞應：『如果他在家，將成為轉輪聖王（Chakravartin），如果他出家，將證得佛果，成為法王（Dharma Raja）並轉法輪（Dharma wheel）。』然後他拋棄了國家和王位，在菩提樹下，降伏了億萬魔眾及其眷屬。證得正覺（Enlightenment）后，便開始轉法輪，無人能阻擋，為沙門（Shramana）、梵志、天龍（Deva-Naga）、鬼神（ghosts and spirits）、梵天（Brahma）以及世間人民說法講經，開初也好，中間也好，結尾也好，都是好的。所謂開初也好，是指身行善、口言善、心念善；中間也好，是指其意甚為真實，戒律禁制完備，超越了眾人的智慧；結尾也好，是指證得了脫離空無相（Emptiness and signlessness）、無愿（wishlessness）的法門。又開初也好，是指相信寂靜而沒有放逸；中間也好，是指心意得到禪定而平等專一；結尾也好，是指以見到正智而明瞭智慧。又開初也好，是指對佛有不可動搖的信心；中間也好，是指對法有不混亂的清凈；結尾也好，是指對僧眾有不退失的信心。又開初也好，是指不隨從他人的聲音；中間也好，是指念頭寂靜；結尾也好，是指為聖賢平等所見。又開初也好，是指爲了斷除痛苦和消除集諦（cause of suffering）；中間也好，是指奉行八正道（Eightfold Path）；結尾也好，是指完全滅盡煩惱並證得涅槃（Nirvana）。這就是諸位弟子開初也好、中間也好、結尾也好。』 文殊師利（Manjushri）說：『諸位菩薩開初也好，是指遵從大道（Great Path）的意願；中間也好，是指不樂於小道（Small Path）的意願；結尾也好，是指勸助一切智（Omniscience）。又開初也好，是指對於一切眾生而發起平等的慈悲之心；中間也好，是指爲了所有的人而不厭倦大悲（Great Compassion）；結尾也好，是指喜悅地守護平等的行為。又開初也好，是指爲了攝受那些犯戒的人，使那些貢高我慢、沒有德行的人進奉正義，使那些心性散亂的人得到平等的行為，爲了消除邪惡的智慧；中間也好，是指佈施（Dana）、持戒（Shila）、忍辱（Kshanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）；結尾也好，是指以承載六度波羅蜜（Six Paramitas）來勸助一切智。又開初也好，是指奉行四恩教（Four Gratitudes）來攝受眾人。
【English Translation】 English version: He was freed from the defilements of dust and anger, ensuring peace for all. The Brahmin fortune-tellers foretold his auspicious signs: 'If he remains at home, he will become a Chakravartin (wheel-turning monarch); if he leaves home, he will attain Buddhahood, becoming a Dharma Raja (king of the Dharma) and turning the Dharma wheel.' Then he abandoned his kingdom and throne, and under the Bodhi tree, he subdued billions of demons and their retinues. Having attained perfect Enlightenment, he began to turn the Dharma wheel, unstoppable by anyone, expounding the scriptures and teachings for Shramanas (ascetics), Brahmins, Deva-Nagas (gods and dragons), ghosts and spirits, Brahmas, and the people of the world, good in the beginning, good in the middle, and good in the end. What is meant by good in the beginning is good conduct in body, good speech in mouth, and good thoughts in mind; good in the middle means that his intention is very true, his precepts and prohibitions are complete, surpassing the wisdom of the masses; good in the end means that he has attained the Dharma gate of liberation from emptiness and signlessness, and wishlessness. Furthermore, good in the beginning means believing in tranquility without negligence; good in the middle means that the mind attains samadhi and becomes equal and unified; good in the end means seeing right knowledge and understanding wisdom. Furthermore, good in the beginning means having unwavering faith in the Buddha; good in the middle means having uncorrupted purity in the Dharma; good in the end means having unfailing faith in the Sangha. Furthermore, good in the beginning means not following the voices of others; good in the middle means that thoughts are tranquil; good in the end means being seen equally by the saints and sages. Furthermore, good in the beginning means to cut off suffering and eliminate the cause of suffering; good in the middle means practicing the Eightfold Path; good in the end means completely extinguishing afflictions and attaining Nirvana. This is what is meant by good in the beginning, good in the middle, and good in the end for all disciples.' Manjushri (the Bodhisattva of wisdom) said: 'For all Bodhisattvas, good in the beginning means following the intention of the Great Path; good in the middle means not delighting in the intention of the Small Path; good in the end means encouraging and assisting omniscience. Furthermore, good in the beginning means generating equal compassion for all sentient beings; good in the middle means not being weary of great compassion for the sake of all people; good in the end means joyfully guarding the practice of equality. Furthermore, good in the beginning means to gather in those who have broken the precepts, to cause those who are arrogant and without virtue to offer righteous teachings, to cause those who are of disordered nature to attain equal conduct, and to eliminate evil wisdom; good in the middle means giving (Dana), keeping precepts (Shila), patience (Kshanti), diligence (Virya), concentration (Dhyana), and wisdom (Prajna); good in the end means to support omniscience by upholding the Six Paramitas. Furthermore, good in the beginning means practicing the Four Gratitudes to gather in the people.'
，中亦善者不惜身命而救護法，竟亦善者不墮諸冥滅盡。又上亦善者持心如地奉菩薩行而無合會，中亦善者于慧則不動搖立不退轉，竟亦善者心無所著得一生補處。是為諸菩薩上亦善、中亦善、竟亦善也。』
「於是，文殊師利為諸異道而應說法，令五百人遠塵離垢諸法眼生，八千人發無上正真道意。爾時五百化人，便於地五心自歸舉聲言：『南無佛歸命覺。』諸異道人，亦復效諸化人于地五心自歸言：『南無佛歸命覺。』天帝釋尋時雨心華曰：『汝等持此華供養世尊。』
「於是，文殊師利與大眾俱眷屬圍繞，往詣迦梨羅講堂，上到佛所稽首佛足卻住一面。諸外異道及眾弟子，以此眾華用上正覺，繞佛三匝卻住一面，五百化人承文殊師利之德，前白佛言：『唯，世尊！我等不敬見佛，如來者法身，我等不欲聞法，法者不可得；我等亦不用眾僧功德，世尊賢聖之眾無合會行；我亦不用佛功德，其法界者無有德衍；我等不用世尊妙御，一切諸法永寂無御；我等不用如來土地之義，其解脫者已離華葉實；我等不欲知苦義，其愿無二；我等不欲斷習，一切諸法真無有習，我不欲行道，其道以離行非行；我等不用盡證，諸法皆為永寂；亦不用止意，一切諸法住無所住；不用平等斷德，非德為非常生死而致眾行。
【現代漢語翻譯】 『中間的善，是不惜身命去救護佛法，最終的善，是不會墮入各種黑暗而完全滅盡。再往上的善，是保持心如大地般承載菩薩的修行而沒有執著，中間的善，是在智慧上不動搖，確立不退轉的信念，最終的善，是心中沒有任何執著，獲得一生補處的地位。這就是諸位菩薩的上等善、中等善、下等善。』
『於是，文殊師利菩薩爲了這些外道而應機說法，使五百人遠離塵垢，生出清凈的法眼，八千人發起無上正等正覺的道心。當時五百個化人，便在地上五體投地，大聲說：『南無佛（皈依佛，覺悟者）。』那些外道，也效仿這些化人，在地上五體投地，說：『南無佛（皈依佛，覺悟者）。』天帝釋（Indra）立刻降下心華，說：『你們拿著這些花供養世尊。』
『於是，文殊師利菩薩與大眾眷屬圍繞著，前往迦梨羅（Karira）講堂，走到佛陀那裡，頂禮佛足，退到一旁站立。那些外道以及眾弟子，用這些花供養正覺的佛陀，繞佛三圈，退到一旁站立。五百化人承蒙文殊師利菩薩的恩德，上前對佛說：『是的，世尊！我們不敬仰看見佛陀，因為如來（Tathagata）是法身；我們不想聽聞佛法，因為佛法是不可得的；我們也不用僧眾的功德，因為世尊的賢聖僧眾沒有聚集和合的修行；我們也不用佛陀的功德，因為法界是沒有功德增益的；我們不用世尊的巧妙調御，因為一切諸法永遠寂靜，沒有調御；我們不用如來的土地的意義，因為解脫已經脫離了華葉和果實；我們不想知道苦的意義，因為愿是無二的；我們不想斷除習氣，因為一切諸法的真性是沒有習氣的；我們不想修行道，因為道已經脫離了行與非行；我們不用盡證，因為諸法都是永遠寂靜的；也不用止息意念，因為一切諸法安住于無所住；不用平等斷除功德，因為非功德不是恒常的生死，而導致各種修行。』
【English Translation】 'The intermediate good is to protect the Dharma (law, teachings) without regard for one's own life, and the ultimate good is not to fall into various darknesses and be completely extinguished. Furthermore, the superior good is to maintain the mind like the earth, upholding the practice of Bodhisattvas (enlightenment beings) without attachment; the intermediate good is to be unwavering in wisdom, establishing irreversible faith; the ultimate good is to have no attachment in the mind and attain the position of 'one lifetime away from Buddhahood' (Eka-jati-pratibaddha). These are the superior, intermediate, and ultimate good deeds of the Bodhisattvas.'
'Thereupon, Manjushri (Bodhisattva of Wisdom) spoke Dharma in response to the various heretics, causing five hundred people to be free from dust and defilement, and to generate the pure Dharma eye; eight thousand people aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment). At that time, the five hundred transformed beings prostrated themselves on the ground with their five limbs, and exclaimed: 'Namo Buddha (Homage to the Buddha, the Awakened One).' The heretics also imitated the transformed beings, prostrating themselves on the ground with their five limbs, saying: 'Namo Buddha (Homage to the Buddha, the Awakened One).' Indra (King of the Gods) immediately rained down heart-flowers, saying: 'May you hold these flowers to offer to the World Honored One.'
'Thereupon, Manjushri (Bodhisattva of Wisdom), surrounded by the great assembly and retinue, went to the Karira (name of a place) lecture hall, approached the Buddha, bowed at the Buddha's feet, and stood to one side. The external heretics and disciples offered these flowers to the Rightly Enlightened One, circumambulated the Buddha three times, and stood to one side. The five hundred transformed beings, receiving the grace of Manjushri (Bodhisattva of Wisdom), stepped forward and said to the Buddha: 'Yes, World Honored One! We do not revere seeing the Buddha, because the Tathagata (Thus Come One) is the Dharmakaya (Dharma body); we do not wish to hear the Dharma (teachings), because the Dharma is unattainable; we also do not need the merits of the Sangha (community), because the virtuous and holy Sangha of the World Honored One has no assembled practice; we also do not need the merits of the Buddha, because the Dharmadhatu (Dharma realm) has no increase of merit; we do not need the World Honored One's wonderful control, because all Dharmas are eternally silent, without control; we do not need the meaning of the Tathagata's land, because liberation has already departed from the flower, leaves, and fruit; we do not wish to know the meaning of suffering, because the vow is non-dual; we do not wish to cut off habits, because the true nature of all Dharmas has no habits; we do not wish to practice the path, because the path has already departed from practice and non-practice; we do not need complete realization, because all Dharmas are eternally silent; we also do not need to stop thoughts, because all Dharmas abide in non-abiding; we do not need equal cutting off of merit, because non-merit is not constant birth and death, but leads to various practices.'
「『我等亦不用神足，無猶豫行亦無狐疑，無往來起生；我等不用諸根，信得諸根為失義；我等不用力，一切諸有萬物無力悉羸劣；我等亦不用覺意，諸有永空無所覺；我等亦不用道，無數無世亦無求非利；我等亦不用寂滅，亦不澹泊；我等亦不有度世智慧之見；我等亦不求識義，如是為常有解脫義法界而無縛；我等亦不用沙門義，寂志者以超諸六所礙；我等亦不斷梵志色像，如是為梵志，亦不斷誹謗；我等亦不用比丘，其自然者無所壞；我等亦不用諸度無極，如是六入為滅盡；我等不用止足，何為行無止足？
「『吾亦無所欲，我亦無所厭足，如也；於法無所受，于言亦無言，如也。無有身無意無說，我等亦非無住，如是三界皆平等。吾等亦非無所習如也，無樂亦不等見，我等亦無閑居，一切三界而無有行閑居。吾等亦不行空，亦無所行，如也。所舉為者亦空，吾等亦不乞丐，如也。以除諸想，我等亦無生死畏，如也。審諦平等見，吾等亦不淫怒癡，亦無誹謗，如也。亦不想念亦不無想，吾等亦不斷塵勞之行，悉無所著為應自然。我等亦無有身亦無所出，如也。是身非身，吾等亦不觀，往見亦無，如也。
「『尊發相我等亦不除諸瑕穢，平等非常苦樂清凈吾我自然解脫，吾等亦不度使水，如是我
【現代漢語翻譯】 現代漢語譯本： 『我們也不用神足（神通力量），沒有猶豫的行走也沒有狐疑，沒有往來起生；我們也不用諸根（六根：眼、耳、鼻、舌、身、意），相信執著諸根是失去真義；我們也不用力，一切諸有萬物沒有力量都是羸弱的；我們也不用覺意（覺悟的意志），諸有永遠空寂沒有什麼可以覺察；我們也不用道（修行的方法），無數無世也沒有追求非利益；我們也不用寂滅（涅槃），也不淡泊；我們也沒有度世智慧的見解；我們也不求識義（認識意義），這樣才是常有解脫義的法界而沒有束縛；我們也不用沙門義（出家修道者的意義），寂靜意志的人超越了六種障礙；我們也不斷梵志（婆羅門）的色像，這樣才是梵志，也不斷誹謗；我們也不用比丘（出家男子），其自然本性沒有被破壞；我們也不用諸度無極（六度：佈施、持戒、忍辱、精進、禪定、智慧，達到彼岸），這樣六入（六根）才能滅盡；我們不用止足（停止滿足），為什麼要行無止足？』 『我也沒有什麼慾望，我也沒有什麼厭惡滿足，如實如此；對於法沒有什麼接受，對於言語也沒有什麼言說，如實如此。沒有身沒有意沒有說，我們也不是沒有住處，這樣三界都平等。我們也不是沒有學習如實如此，沒有快樂也不等同於看見，我們也沒有閑居，一切三界而沒有行閑居。我們也不行空，也沒有什麼可行，如實如此。所舉行的都是空，我們也不乞丐，如實如此。以去除諸想，我們也沒有生死畏懼，如實如此。審視諦聽平等見，我們也不淫怒癡，也沒有誹謗，如實如此。也不想念也不無想，我們也不斷塵勞的修行，全部沒有執著為應自然。我們也沒有身也沒有所出，如實如此。這身非身，我們也不觀察，往見也沒有，如實如此。』 『尊貴的發相，我們也不去除諸瑕疵污穢，平等非常苦樂清凈我們自然解脫，我們也不用船隻來渡水，像這樣我』
【English Translation】 English version: 『We also do not use supernatural powers (神足), walking without hesitation and without doubt, without coming and going, arising and ceasing; we also do not use the faculties (諸根, six senses: eyes, ears, nose, tongue, body, and mind), believing that clinging to the faculties is losing the true meaning; we also do not use strength, all beings and things are without strength and are all weak; we also do not use the will to enlightenment (覺意), all that exists is eternally empty and there is nothing to perceive; we also do not use the path (道, the method of practice), countless ages and no seeking of non-benefit; we also do not use extinction (寂滅, Nirvana), nor are we indifferent; we also do not have the view of worldly wisdom; we also do not seek to understand the meaning (識義), thus is the Dharma realm of constant liberation without bondage; we also do not use the meaning of a Shramana (沙門, a wandering ascetic), those with quiet minds transcend the six obstacles; we also do not cut off the forms of a Brahmin (梵志, a member of the priestly class), thus is a Brahmin, and does not cut off slander; we also do not use a Bhikshu (比丘, a Buddhist monk), whose natural nature is not destroyed; we also do not use the perfections (諸度無極, Six Paramitas: generosity, ethics, patience, diligence, concentration, and wisdom, reaching the other shore), thus the six entrances (六入, six senses) are extinguished; we do not use contentment (止足), why practice without contentment?』 『I also have no desires, I also have no aversion to satisfaction, it is as it is; regarding the Dharma, there is nothing to receive, regarding words, there is nothing to say, it is as it is. Without body, without mind, without speech, we are also not without dwelling, thus the three realms are all equal. We are also not without learning, it is as it is, without joy and not equal to seeing, we also have no secluded dwelling, all three realms and without practicing secluded dwelling. We also do not practice emptiness, and there is nothing to practice, it is as it is. What is done is empty, we also do not beg, it is as it is. To remove all thoughts, we also have no fear of birth and death, it is as it is. Examining and listening with equal vision, we also do not indulge in lust, anger, and delusion, nor do we slander, it is as it is. Neither thinking nor not thinking, we also do not cut off the practice of defilements, all without attachment should be natural. We also have no body and nothing comes forth, it is as it is. This body is not a body, we also do not observe, going and seeing is also not, it is as it is.』 『Honorable hair, we also do not remove all blemishes and impurities, equal, impermanent, suffering, joy, pure, we are naturally liberated, we also do not use boats to cross the water, like this I』
輩不見此際彼岸，我等亦不斷他亦不求等度，如也。空言解脫無念，我等不受處無所起無所求，欲其本際無所起住，亦不除猶豫，亦不疑于寂志，我等亦不無正心嫉妒以脫于信，亦不欲斷言說，如也。以脫過去亦無想念。唯，世尊！吾等亦不欲度無為，一切諸法皆寂而無為。』
「說是語時，二百比丘得無起餘漏盡意解，二百比丘從坐起，皆得四禪避易亡去，最後得諸未得，說是言：『一切世間悉亂，用說此法故。吾等本聞柔軟而應所講，今者所說法不入律行，亦不是世尊所教化。』於是，邠耨文陀尼子白文殊師利：『唯，文殊師利！此二百比丘從坐起避易亡去，說是言：「乃講是法為亂一切世間。」』文殊師利曰：『唯邠耨！有是緣講說此法，為亂一切世間。所以者何？唯，邠耨！世間之本者謂身五陰四大六入，著畏生死愿求無為，不知以為生死所受取，亦不得柔順無為。如愁憂于生死中，無所樂亦無泥洹，其不畏忍無所亂四諦無住，若有所著便為迷亂，亦無空諦四事無住。于道無諍亂著于經，欲得道則為二，以有二則為亂；於是，平等者一切法則正，假使無二以無二則無亂，有行求是我所，則為憍慢貢高，已有貢高則為亂。設使不有所著，非有所作，亦無等造，亦無邪作，亦不作亦非不作，亦不樂度亦非不
【現代漢語翻譯】 現代漢語譯本： 『我們不期待此岸到達彼岸，我們也不斷絕他人，也不尋求平等的度化，就像事物本來的樣子。空談解脫和無念，我們不接受任何處所，不生起任何念頭，不尋求任何事物，想要探究其根本，卻無從生起和停留，也不能消除猶豫，也不懷疑寂靜的志向。我們也不懷有不正的心和嫉妒，從而脫離信仰，也不想斷絕言說，就像事物本來的樣子。通過脫離過去，也就不再有任何想念。』世尊！我們也不想度化到無為的境界，因為一切諸法都是寂靜而無為的。 說完這些話的時候，二百位比丘證得了不起任何煩惱，漏盡意解的境界。還有二百位比丘從座位上站起來，都因為得到了四禪而沾沾自喜，逃離而去，最終失去了他們原本沒有得到的。他們說：『整個世間都混亂了，因為說了這種法。我們原本聽說應該講柔軟隨順的法，現在所說的法不符合戒律，也不是世尊所教導的。』 於是，邠耨文陀尼子（賓度羅跋啰墮阇的兒子）對文殊師利（智慧的象徵）說：『文殊師利！這二百位比丘從座位上站起來，沾沾自喜地逃離而去，說：「講這種法會擾亂整個世間。」』文殊師利說：『邠耨！正是因為這個緣故才講說這種法，爲了擾亂整個世間。為什麼呢？邠耨！世間的根本在於身體、五陰（色、受、想、行、識）、四大（地、水、火、風）、六入（眼、耳、鼻、舌、身、意），執著于畏懼生死，希望尋求無為，卻不知道自己被生死所束縛，也不能柔順地接受無為。就像在生死中憂愁，既沒有快樂也沒有涅槃，那些不畏懼忍耐的人不會被四諦（苦、集、滅、道）所擾亂，因為他們沒有執著。如果有所執著，就會陷入迷惑混亂，也無法理解空諦，因為他們對四事（四種存在狀態）有所執著。在修道的過程中爭論不休，執著于經典，想要得道卻陷入二元對立，有了二元對立就會產生混亂；因此，平等對待一切法則才是正道，如果沒有二元對立，就不會有混亂。如果有所行動，尋求『我』的所有，就會變得驕慢自大，有了驕慢自大就會產生混亂。如果不對任何事物有所執著，不刻意去做什麼，也沒有平等造作，也沒有邪惡造作，既不造作也不不造作，既不樂於度化也不不樂於度化。
【English Translation】 English version: 'We do not expect this shore to reach the other shore, nor do we cut off others, nor do we seek equal deliverance, just as things are. Empty talk of liberation and non-thought, we do not accept any place, do not generate any thoughts, do not seek anything, wanting to explore its origin, but there is no arising or dwelling, nor can we eliminate hesitation, nor do we doubt the quiet aspiration. We also do not harbor improper minds and jealousy, thereby escaping faith, nor do we want to cut off speech, just as things are. By escaping the past, there will be no more thoughts.' World Honored One! We also do not want to be delivered to the state of non-action, because all dharmas are silent and non-active. When these words were spoken, two hundred Bhikkhus attained the state of no arising of afflictions, the exhaustion of outflows and liberation of mind. Another two hundred Bhikkhus rose from their seats, all complacent because they had attained the four Dhyanas, and fled away, ultimately losing what they had not yet attained. They said, 'The entire world is in chaos because this Dharma is being spoken. We originally heard that we should speak gentle and compliant Dharma, but the Dharma that is now being spoken does not conform to the precepts, nor is it what the World Honored One taught.' Then, Binou Wentuo Nizi (son of Pindola Bharadvaja) said to Manjushri (symbol of wisdom), 'Manjushri! These two hundred Bhikkhus rose from their seats, complacently fled away, saying, "Speaking this Dharma will disturb the entire world." ' Manjushri said, 'Binou! It is precisely for this reason that this Dharma is spoken, to disturb the entire world. Why? Binou! The root of the world lies in the body, the five Skandhas (form, feeling, perception, volition, consciousness), the four Great Elements (earth, water, fire, wind), the six Entrances (eye, ear, nose, tongue, body, mind), clinging to the fear of birth and death, hoping to seek non-action, but not knowing that they are bound by birth and death, nor can they gently accept non-action. Just like being sorrowful in birth and death, there is neither joy nor Nirvana, those who are not afraid and patient will not be disturbed by the Four Noble Truths (suffering, origination, cessation, path), because they have no attachment. If there is attachment, they will fall into confusion and delusion, and they will not be able to understand the Emptiness Truth, because they are attached to the four things (four states of existence). Arguing endlessly in the process of cultivation, clinging to the scriptures, wanting to attain the Way but falling into duality, and with duality there will be confusion; therefore, treating all dharmas equally is the right path, and if there is no duality, there will be no confusion. If there is action, seeking 'my' possessions, one will become arrogant and conceited, and with arrogance and conceit there will be confusion. If one is not attached to anything, does not deliberately do anything, there is neither equal creation, nor evil creation, neither creating nor not creating, neither enjoying deliverance nor not enjoying deliverance.'
樂度，是為無亂，以無亂則無二。而世尊言曰：「我不與世間諍，世間與吾諍。」所以者何？如來以斷諍亂之本。何謂諍亂之本？是誠信，此欺詐。故世尊曰：「誠諦之語有何言？欺詐語者為何說？其有無平等無偏邪，彼有何言說謂有清凈？」』
「爾時，文殊師利於亡去二百比丘前，中道化作大火，皆遍滿彼佛土，諸比丘所欲越度，皆見滿火，亦不能超火；欲以神足飛行過虛空，見空中有普鐵網，亦復見大水遍十方，恐懼衣毛為豎，遙見祇樹道徑，遍佈青蓮華、白蓮華、黃蓮華、紅蓮華，及睹眾人大會，即自回還至佛所，欲聽受法，入祇樹，到迦梨羅講堂，詣佛所稽首佛足，卻住一面。
「邠耨問：『此諸比丘眾賢者，去至何所？從何所來？』諸比丘答曰：『唯仁者，吾等以得阿羅漢，諸漏為盡，所作已辦，而得一心，逮神足度無極。從此文殊師利聞說亂法故，從坐起而捨去。吾等適行，見佛國中皆滿火，亦不能得度大火，我等故還問世尊，何謂羅漢盡漏之地？』
「爾時，佛告邠耨曰：『若不自在供事於火，欲得度火者，此則不得過，墮在見網欲度鐵網，立在愛慾沒溺之行，欲得度大水，此不可得越過也。所以者何？邠耨！此諸比丘，未脫淫怒癡火故，豈能度大火乎？墮在見網，豈能度鐵網耶
【現代漢語翻譯】 現代漢語譯本： 樂度（Ledu，指快樂的限度），就是沒有混亂，因為沒有混亂就沒有對立。而世尊（Shìzūn，對佛的尊稱）說：『我不與世間爭辯，是世間與我爭辯。』這是為什麼呢？因為如來（Rúlái，佛的稱號之一）已經斷除了爭辯混亂的根源。什麼是爭辯混亂的根源？就是誠信，以及欺詐。所以世尊說：『誠實的話語有什麼可說的呢？欺詐的話語又該說什麼呢？如果對有和無都能平等對待，沒有偏頗邪見，那麼他們還有什麼話可說，才能算是清凈呢？』
『當時，文殊師利（Wénshūshīlì，菩薩名）在兩百個即將離去的比丘（bǐqiū，佛教出家男眾）面前，在中途化作大火，遍佈整個佛土，那些比丘想要越過，都看見到處是火，無法超越；想要用神足通飛行過虛空，卻看見空中有普滿的鐵網，又看見大水遍佈十方，恐懼得毛髮豎立，遠遠看見祇樹（Qíshù，地名）的道路，遍佈青蓮華、白蓮華、黃蓮華、紅蓮華，以及看到眾人集會，於是自己返回到佛陀那裡，想要聽受佛法，進入祇樹，到達迦梨羅（Jiāliluó，地名）講堂，到佛陀那裡頂禮佛足，退到一旁站立。
邠耨（Bīnnòu，人名）問：『這些賢善的比丘眾，去往何處？從何處來？』比丘們回答說：『仁者（rénzhě，對人的尊稱），我們已經證得阿羅漢（āluóhàn，佛教修行果位），各種煩惱已經斷盡，該做的已經做完，並且得到一心不亂，獲得神足通可以自由來去。因為文殊師利說了擾亂佛法的言論，所以從座位上起身離去。我們正走著，看見佛國中到處都是火，也無法度過大火，所以我們才回來問世尊，什麼是阿羅漢斷盡煩惱的境界？』
當時，佛陀告訴邠耨說：『如果不自在地供養火，卻想要度過火，這是不可能通過的，會墮入見網；想要度過鐵網，卻立在愛慾之中，沉溺於其中；想要度過大水，這是不可能越過的。這是為什麼呢？邠耨！這些比丘，沒有脫離淫慾、嗔怒、愚癡的火焰，怎麼能度過大火呢？墮落在見網中，怎麼能度過鐵網呢？』
【English Translation】 English version: Ledu (Ledu, referring to the limit of happiness), is the state of no disturbance, because without disturbance there is no duality. And the World Honored One (Shìzūn, a respectful title for the Buddha) said, 'I do not contend with the world; it is the world that contends with me.' Why is this? Because the Tathagata (Rúlái, one of the titles of the Buddha) has cut off the root of contention and disturbance. What is the root of contention and disturbance? It is trustworthiness, and also deceit. Therefore, the World Honored One said, 'What is there to say about truthful words? What should be said about deceitful words? If one can treat existence and non-existence equally, without bias or perversion, then what more can they say to be considered pure?'
'At that time, Manjushri (Wénshūshīlì, name of a Bodhisattva) transformed into a great fire in the middle of the path before two hundred departing Bhikshus (bǐqiū, Buddhist monks), filling the entire Buddha-land. Those Bhikshus who wanted to cross over saw fire everywhere and could not pass; those who wanted to fly through the sky with their supernatural powers saw a net of iron covering the sky, and also saw great water covering the ten directions. They were terrified, and their hair stood on end. From afar, they saw the path to the Jeta Grove (Qíshù, a place name) covered with blue lotuses, white lotuses, yellow lotuses, and red lotuses, and they saw a great assembly of people. So they returned to the Buddha, wanting to hear the Dharma, entered the Jeta Grove, arrived at the Kareri (Jiāliluó, a place name) lecture hall, went to the Buddha, bowed at his feet, and stood to one side.
Binnu (Bīnnòu, a person's name) asked, 'Where have these virtuous Bhikshus gone? Where did they come from?' The Bhikshus replied, 'O virtuous one (rénzhě, a respectful term for a person), we have attained Arhatship (āluóhàn, a Buddhist attainment), our outflows are exhausted, what needed to be done is done, and we have attained single-mindedness, possessing supernatural powers to travel freely. Because Manjushri spoke confusing Dharma, he rose from his seat and left. As we were walking, we saw fire everywhere in the Buddha-land and could not cross the great fire, so we returned to ask the World Honored One, what is the state of an Arhat who has exhausted all outflows?'
At that time, the Buddha said to Binnu, 'If one does not freely make offerings to fire, yet desires to cross over it, it is impossible to pass; one will fall into the net of views. If one desires to cross the iron net, yet stands in desire and is immersed in it, desiring to cross the great water, it is impossible to cross over. Why is this? Binnu! These Bhikshus, not having escaped the fire of lust, anger, and delusion, how can they cross the great fire? Fallen into the net of views, how can they cross the iron net?'
？在恩愛沒溺之中，寧能度大水耶？』佛告邠耨：『其水火鐵網無所從來亦無所至，則是文殊師利所現變化也。如是，邠耨！其淫怒癡及諸見恩愛，無所從來亦無所至，悉從想念他念及邪之行為本，用起吾我及他人等色像，無吾、無我、無所受，彼獨行等行卻亂意，發一心寂定積功德行，專志亦無所得，亦無所念亦無所著，入於一心起唸經法。
「『何等為法事？何謂為法緣？如審諦觀已有癡因緣便起行，已有行因緣便起識，已有識因緣便起名色，已有名色因緣便起六入，已有六入因緣便起習，已有習因緣便起痛癢，已有痛癢因緣便起恩愛，已有恩愛因緣便起受，已有受因緣便起有，已有有因緣便起生，以有生因緣便有老病死啼泣愁憂，其苦惱不可意曰生焉，如是為與大苦惱俱會，是謂從癡得長養身。愚癡已盡其行便滅，其行已盡諸識便滅，諸識已盡名色便滅，名色已盡六入便滅，六入已盡其習便滅，所習已盡痛癢便滅，痛癢已盡恩愛便滅，恩愛已盡所受便滅，其受以盡所有便滅，其有已盡起生便滅，老病死愁悒不可意悉盡，如是其大苦惱即除。
「『為得平等逮無為，無合會得寂寞，彼過法亦不滅，過去無黠亦不滅，當來無黠亦不盡，現在無黠為用念，無清凈寂即立無黠，所念靜黠無黠則不立，已無有
【現代漢語翻譯】 現代漢語譯本：『沉溺於恩愛之中，難道還能渡過大水嗎？』佛告訴邠耨（Binnu）：『那水、火、鐵網無從而來，也無處可去，那是文殊師利（Manjusri）所顯現的變化。正是這樣，邠耨！那淫慾、憤怒、愚癡以及各種見解和恩愛，無從而來，也無處可去，都從想念、其他念頭以及邪惡的行為為根本，用來生起吾我以及他人等的色像，實際上既沒有吾，也沒有我，也沒有所受。那些獨自修行等行為擾亂心意，發起一心寂靜的禪定，積累功德的行為，專心致志也無所得，也無所念，也無所執著，進入一心而生起唸經之法。 『什麼是法事？什麼又是法緣？比如審慎地觀察，因為有了愚癡的因緣，便生起行為；因為有了行為的因緣，便生起意識；因為有了意識的因緣，便生起名色；因為有了名色的因緣，便生起六入；因為有了六入的因緣，便生起習；因為有了習的因緣，便生起痛癢；因為有了痛癢的因緣，便生起恩愛；因為有了恩愛的因緣，便生起受；因為有了受的因緣，便生起有；因為有了有的因緣，便生起生；因為有了生的因緣，便有老、病、死、啼哭、憂愁，那些痛苦煩惱不如意的事情就產生了，這樣就是與大苦惱聚集在一起，這就是說從愚癡而得到長養之身。愚癡已經斷盡，那麼行為就滅盡；行為已經滅盡，那麼諸識就滅盡；諸識已經滅盡，那麼名色就滅盡；名色已經滅盡，那麼六入就滅盡；六入已經滅盡，那麼習就滅盡；所習已經滅盡，那麼痛癢就滅盡；痛癢已經滅盡，那麼恩愛就滅盡；恩愛已經滅盡，那麼所受就滅盡；所受已經滅盡，那麼所有就滅盡；所有已經滅盡，那麼生就滅盡；老、病、死、愁苦、不如意的事情全都滅盡，這樣那些大苦惱就消除了。 『爲了得到平等，達到無為的境界，沒有聚合，得到寂寞，那過去的法也不會滅，過去沒有智慧也不會滅，將來沒有智慧也不會滅盡，現在沒有智慧才需要用心念，沒有清凈寂靜就建立沒有智慧，所念的靜止的智慧，沒有智慧就不成立，已經沒有了有。』
【English Translation】 English version: 'In the midst of love and attachment, how can one cross the great flood?' The Buddha told Binnu (Binnu): 'That water, fire, and iron net come from nowhere and go nowhere; it is a transformation manifested by Manjusri (Manjusri). It is so, Binnu! That lust, anger, ignorance, and all views and affections come from nowhere and go nowhere; they all originate from thoughts, other thoughts, and evil deeds, used to create the forms of self and others. In reality, there is no self, no I, and nothing received. Those solitary practices and other behaviors disturb the mind, initiating a single-minded, tranquil samadhi, accumulating meritorious deeds, yet with focused intention, nothing is attained, nothing is thought of, and nothing is clung to, entering a single-minded state that gives rise to the Dharma of reciting scriptures.' 'What are Dharma affairs? What are Dharma conditions? For example, upon careful observation, because of the condition of ignorance, actions arise; because of the condition of actions, consciousness arises; because of the condition of consciousness, name and form arise; because of the condition of name and form, the six entrances arise; because of the condition of the six entrances, habit arises; because of the condition of habit, pain and pleasure arise; because of the condition of pain and pleasure, love and attachment arise; because of the condition of love and attachment, reception arises; because of the condition of reception, existence arises; because of the condition of existence, birth arises; because of the condition of birth, there are old age, sickness, death, weeping, and sorrow. Those painful and unpleasant things arise, and thus one is associated with great suffering. This is to say that from ignorance, one obtains a body that is nourished and grows. When ignorance is exhausted, actions cease; when actions cease, all consciousness ceases; when all consciousness ceases, name and form cease; when name and form cease, the six entrances cease; when the six entrances cease, habit ceases; when habit ceases, pain and pleasure cease; when pain and pleasure cease, love and attachment cease; when love and attachment cease, reception ceases; when reception ceases, all existence ceases; when all existence ceases, birth ceases; old age, sickness, death, sorrow, and unpleasant things all cease. Thus, that great suffering is eliminated.' 'In order to attain equality and reach the state of non-action, without assembly, one obtains solitude. That past Dharma will not perish, past lack of wisdom will not perish, future lack of wisdom will not be exhausted, present lack of wisdom requires the use of thought. Without purity and tranquility, lack of wisdom is established. The still wisdom that is thought of, without wisdom, is not established; there is already no existence.'
立則為永寂，是謂無黠盡。彼以念靜盡觀四大之身，是為愚癡之身，譬如草木，假使有意有心有識，無色亦不可見，無有聲亦無言說，譬若幻亦無內亦無外，亦無二中間亦無得，比丘作此靜寂念者，於一切法為無所起，已無有起，彼則為真空義。』
「說是語時。其二百比丘得無起餘漏盡意解。
「爾時，薩遮尼揵子，失其眾弟子，與五百眷屬俱，往到祇樹迦梨羅講堂上，詣佛所與世尊揖讓談語，白佛言：『我數數聞沙門瞿曇以幻蠱道迷亂轉他弟子，今者乃自睹見，文殊師利壞我眾會，增益沙門瞿曇弟子；如是，世尊！為用邪行受取，不復來詣我受教敕，亦不諷誦，不用吾語言，亦不受命著心。』
「彼時有道人，名阇耶末，在眾會中坐，是薩遮尼揵親厚，于道中謂尼揵子言：『且止，無得於佛起無凈意，亦無得於佛、諸弟子及文殊師利心懷亂意，用是故得無利之義，長夜不得安隱，當趣勤苦惡道。尼揵子且聽，今欲說譬喻。譬如愚癡之人慾得醍醐，行求酥持水著瓶中，搖動其瓶，終竟疲勞厭極，亦不能得醍醐；如是，尼揵子！諸異外道所行亦爾，雖行學道不能斷邪行。譬如大瓶中水不能出醍醐，不奉如來上妙法律之行，死墮地獄。譬如，尼揵！有智者人黠慧明哲，欲得醍醐而行求蘇，彼以乳酪持
【現代漢語翻譯】 現代漢語譯本：『如果證悟到站立即是永恒的寂滅，這就叫做沒有窮盡的智慧。那些通過念頭來靜觀四大假合之身的人，是愚癡的，這樣的身體就像草木一樣，即使有意識、有心、有知覺，沒有顏色也無法被看見，沒有聲音也無法進行言語。如同幻象一般，既沒有內部也沒有外部，也沒有兩者之間的中間狀態，也沒有任何可以獲得的東西。比丘如果這樣修習靜寂的念頭，對於一切法就不會產生任何執著。一旦沒有了執著，他就證悟了真空的真義。』 『說完這些話的時候，那兩百位比丘證得了無生，所有煩惱都已斷盡，心意得到了解脫。』 『當時，薩遮尼犍子（Satyaka Nigantha，一位外道論師）失去了他的眾多弟子，帶著五百名眷屬，前往祇樹給孤獨園的迦梨羅講堂，去拜訪佛陀。他與世尊互相問候，然後對佛陀說：『我常常聽說沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號）用幻術和蠱惑的手段迷惑和轉變我的弟子。今天我親眼看見，文殊師利（Mañjuśrī，菩薩名）破壞了我的集會，增加了沙門瞿曇的弟子。像這樣，世尊！你用邪惡的行為來獲取信徒，他們不再來我這裡接受教導，也不再諷誦經典，不聽從我的話，也不把我的命令放在心上。』 『當時有一位道人，名叫阇耶末（Jayānta，人名），坐在集會中，他是薩遮尼犍子的親信。他對尼犍子說：『請住口，不要對佛陀產生不好的想法，也不要對佛陀、他的弟子以及文殊師利心懷惡意。這樣做只會導致沒有利益的結果，長夜不得安寧，最終會墮入痛苦的惡道。尼犍子請聽我說個比喻。比如一個愚蠢的人想要得到醍醐（ghṛta-maṇḍa，一種精煉的乳製品），於是去尋找酥油，把水裝在瓶子里，不停地搖晃瓶子，最終疲憊不堪，卻也無法得到醍醐。像這樣，尼犍子！其他外道所修行的也是如此，即使修行也無法斷除邪惡的行為。就像大瓶中的水無法產生醍醐一樣，不奉行如來（Tathāgata，佛的稱號）至高無上的法律，死後就會墮入地獄。比如，尼犍子！有智慧的人聰明睿智，想要得到醍醐，就會去尋找酥油，他用乳酪』
【English Translation】 English version: 『To realize that standing is eternal stillness is called inexhaustible wisdom. Those who contemplate the body of the four great elements with a mind of stillness are foolish. Such a body is like grass and trees; even if it has intention, mind, and consciousness, without color it cannot be seen, and without sound, it cannot speak. Like an illusion, it has neither inside nor outside, nor anything in between, nor anything to be gained. A Bhikshu (monk) who cultivates such stillness of mind has no attachment to any dharma (teachings). Once there is no attachment, he realizes the true meaning of emptiness.』 『When these words were spoken, the two hundred Bhikshus attained non-arising, all defilements were exhausted, and their minds were liberated.』 『At that time, Satyaka Nigantha (a Jain ascetic), having lost many of his disciples, went with five hundred followers to the Kalāra lecture hall in Jeta Grove, to visit the Buddha. He exchanged greetings with the World-Honored One (Bhagavan, an epithet of the Buddha) and said to the Buddha: 『I have often heard that Śramaṇa Gautama (ascetic Gautama, another name for the Buddha) uses illusions and bewitching practices to confuse and convert my disciples. Today I have personally witnessed Mañjuśrī (a Bodhisattva) disrupting my assembly and increasing the number of Śramaṇa Gautama』s disciples. In this way, World-Honored One! You use evil practices to gain followers, and they no longer come to me for instruction, nor do they recite the scriptures, nor do they listen to my words, nor do they take my commands to heart.』 『At that time, there was a Taoist named Jayānta (a personal name) sitting in the assembly, who was a close confidant of Satyaka Nigantha. He said to Nigantha: 『Please stop, do not have impure thoughts about the Buddha, nor harbor malice towards the Buddha, his disciples, and Mañjuśrī. Doing so will only lead to unfavorable results, causing unrest throughout the night, and ultimately leading to suffering in evil realms. Nigantha, please listen to my analogy. It is like a foolish person who wants to obtain ghṛta-maṇḍa (clarified butter) and goes to find butter, filling a bottle with water and shaking it continuously, eventually becoming exhausted but unable to obtain ghṛta-maṇḍa. In the same way, Nigantha! The practices of other external paths are similar; even if they practice, they cannot eliminate evil deeds. Just as water in a large bottle cannot produce ghṛta-maṇḍa, those who do not follow the supreme and wonderful law of the Tathāgata (the Thus-Gone One, another name for the Buddha) will fall into hell after death. For example, Nigantha! A wise person, intelligent and discerning, who wants to obtain ghṛta-maṇḍa will seek butter, he uses curds』
著瓶中而動搖，之便生醍醐，用乳酪故則成醍醐；如是，尼揵！其有于如來法中，若白衣及出家學道，至心信佛法喜行精進，即疾得賢聖解脫，如從乳酪而致醍醐。譬如，尼揵！有人從他家借百千瓦器而破壞之，便以寶器還償其主，主寧恚罵耶？』答曰：『不也！』曰：『如是，尼揵！諸外異道弟子譬如瓦器以故破之，于如來所更造法寶器，不當瞋恨罵詈。譬如，尼揵！眾人有導師，而無善權方便，將大眾賈人詣邪惡道，若有導師為善權方便，悉將眾賈人出邪惡道詣著正道。如是，尼揵！卿等諸師，以于邪徑不了道義，將無數人墮于惡道，如來、無所著、等正覺知道解義，將無量人出於惡道而著正路。』
「於是，尼揵自將卿眾而去。彼時萬二千人與尼揵子俱去，其餘者皆得神通，世尊悉下鬚髮為比丘也。
「爾時，佛告阇耶末：『汝為見此萬二千人與薩遮俱去者不乎？』阇耶末曰：『唯然，世尊！已見。』佛言：『是萬二千人，皆當於彌勒如來，下鬚髮作沙門，在於第一大會。所以者何？用聞是深法故。薩遮尼揵子當於彌勒如來作弟子，智慧最尊，譬如我第一弟子舍利弗。所以者何？用於佛法起貢高輕慢意，然後棄捐諸見故。』
「於是阇耶末道士白文殊師利：『后五濁惡世多有貢高。』文殊師
【現代漢語翻譯】 現代漢語譯本：譬如，把牛奶放在瓶中搖動，就能得到醍醐（最好的乳製品，比喻最高的佛法），因為乳酪的緣故才能製成醍醐；同樣，尼揵（外道修行者）！如果有人在如來的佛法中，無論是居士還是出家修道者，真心相信佛法，歡喜修行精進，就能迅速獲得賢聖的解脫，就像從乳酪中得到醍醐一樣。譬如，尼揵！如果有人從別人家借了成百上千的瓦器並打破了它們，然後用寶器償還給主人，主人會因此生氣責罵嗎？』回答說：『不會！』佛說：『同樣，尼揵！那些外道弟子就像瓦器一樣被打破，在如來這裡重新制造法寶之器，不應該嗔恨責罵。譬如，尼揵！如果眾人有一個導師，卻沒有好的權宜之計和方法，將大眾商人都帶到邪惡的道路上，如果有一個導師有好的權宜之計和方法，就能將所有商人都從邪惡的道路帶到正道上。同樣，尼揵！你們這些老師，因為對邪路不瞭解道義，將無數人帶入惡道，如來、無所著、等正覺知道解義，將無量人從惡道中帶出來而走向正路。』 於是，尼揵（外道修行者）自己帶著他的部眾離開了。當時有一萬二千人跟隨尼揵子一同離去，其餘的人都獲得了神通，世尊為他們剃度鬚髮，使他們成為比丘（佛教出家人）。 當時，佛告訴阇耶末（人名）: 『你是否看見這一萬二千人與薩遮（人名）一同離去？』阇耶末（人名）說：『是的，世尊！我看見了。』佛說：『這一萬二千人，都將在彌勒如來（未來佛）那裡，剃度鬚髮成為沙門（出家修行者），參加第一次法會。這是為什麼呢？因為聽聞了這甚深的佛法。薩遮尼揵子（人名）將在彌勒如來（未來佛）那裡成為弟子，智慧最為尊貴，就像我的第一弟子舍利弗（佛陀十大弟子之一）一樣。這是為什麼呢？因為他對佛法生起了貢高輕慢之心，然後才能捨棄各種見解。』 於是阇耶末（人名）道士問文殊師利（菩薩名）：『後世五濁惡世中，會有很多貢高之人。』文殊師利（菩薩名）
【English Translation】 English version: 'For example, by shaking milk in a bottle, one obtains ghee (the finest dairy product, a metaphor for the highest Dharma), because ghee is made from cheese; likewise, Niggantha (non-Buddhist practitioner)! If someone in the Tathagata's Dharma, whether a layperson or a monastic practitioner, sincerely believes in the Dharma, joyfully practices diligently, they will quickly attain the liberation of the wise and noble, just as ghee is obtained from cheese. For example, Niggantha! If someone borrows hundreds of thousands of earthenware vessels from another's house and breaks them, and then repays the owner with treasure vessels, would the owner be angry and scold them?' The answer is: 'No!' The Buddha said: 'Likewise, Niggantha! Those disciples of other paths are like earthenware vessels that are broken, and they are re-creating Dharma treasure vessels in the Tathagata's place, they should not be angry and scold. For example, Niggantha! If a group of people has a guide, but lacks skillful means and methods, leading the merchants to an evil path, if there is a guide with skillful means and methods, they can lead all the merchants from the evil path to the right path. Likewise, Niggantha! You teachers, because you do not understand the meaning of the path on the wrong path, lead countless people into evil paths, the Tathagata, the Unattached, the Perfectly Enlightened One knows the meaning of the path, leading countless people out of evil paths and onto the right path.' Then, Niggantha (non-Buddhist practitioner) himself left with his followers. At that time, twelve thousand people left with Niggantha's son, and the rest obtained supernatural powers, and the World-Honored One shaved their heads and beards, making them become Bhikkhus (Buddhist monks). At that time, the Buddha said to Jayanama (name of a person): 'Have you seen these twelve thousand people leaving with Saccaka (name of a person)?' Jayanama (name of a person) said: 'Yes, World-Honored One! I have seen them.' The Buddha said: 'These twelve thousand people will all have their heads and beards shaved by Maitreya Tathagata (the future Buddha), becoming Sramanas (ascetic practitioners), and participating in the first assembly. Why is this? Because they have heard this profound Dharma. Saccaka Niggantha's son (name of a person) will become a disciple of Maitreya Tathagata (the future Buddha), with the most esteemed wisdom, just like my first disciple Sariputra (one of the Buddha's ten great disciples). Why is this? Because he will develop arrogance and contempt for the Buddha's Dharma, and then he will be able to abandon all views.' Then the Taoist Jayanama (name of a person) asked Manjushri (name of a Bodhisattva): 'In the evil world of the five turbidities in the future, there will be many arrogant people.' Manjushri (name of a Bodhisattva)
利答曰：『唯，族姓子！后濁惡世眾，下劣卑賤之子等喜貢高。所以者何？不能具得四禪，用自大故而墮落，五濁惡世時不復供養比丘眾，是諸比丘意不得定立，何況致第四禪？用彼後世有諸瑕穢，為五濁惡世多喜自大憍慢。於是，族姓子！諸善男子，為有二事而造憍慢，何者為二？一者、自見以智慧而貢高；二者、以用衣食供養，現已持戒智慧功德，便自墮落。其有而貢高、誹謗如來法，當墮地獄、餓鬼、畜生。』
「又問：『文殊師利！何緣而知他人有貢高意乎？』答曰：『「凡夫之士意亂不定，不謂阿羅漢者。」假使聞是說而恐畏者，則知為貢高凡夫之士。「得見如來，阿羅漢不見。」設使聞此語而恐畏者，則知為貢高凡夫之士。「為眾祐當施與之，不當慧羅漢。」假使聞此恐畏者，則知為貢高。「如來讚歎凡夫之士，不舉阿羅漢。」設使聞此言而恐畏者，則知為貢高。其有不出于諸塵勞，是為無所著，此謂於世間為最厚；假使有出塵勞，是則爲著，非是世間眾祐。若有於此作行者則為貢高。一切諸法但以言說而為受，是謂貢高。不知一切，亦無所斷，亦無所行，亦不作證，是為入于審諦。』
「又問：『文殊師利！以智慧貢高者，有何言說乎？』答曰：『不諍亦非不諍，不稱憍慢，譬如師子百獸
【現代漢語翻譯】 現代漢語譯本 利答回答說：『是的，善男子！末法污濁的時代，低劣卑賤的人喜歡貢高我慢。這是什麼原因呢？因為他們不能完全獲得四禪的境界，因為自大而墮落。在五濁惡世的時代，他們不再供養比丘僧眾，這些比丘的心意無法安定，更何況達到第四禪的境界呢？因為末世有各種瑕疵污穢，五濁惡世的人大多喜歡自大驕慢。所以，善男子！那些善男子，因為兩件事而產生驕慢，哪兩件事呢？一是，自認為有智慧而貢高；二是，因為衣食供養，表現出自己持戒和智慧的功德，便因此墮落。那些因為這些而貢高，誹謗如來正法的人，應當墮入地獄、餓鬼、畜生道。』 又問：『文殊師利（Manjusri，菩薩名）！通過什麼才能知道他人有貢高我慢的心呢？』利答回答說：『「凡夫俗子心意散亂不定，不認為有阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）。」如果聽到這種說法而感到恐懼，就知道這是貢高我慢的凡夫俗子。「得見如來（Tathagata，佛的稱號之一），卻看不見阿羅漢。」如果聽到這種說法而感到恐懼，就知道這是貢高我慢的凡夫俗子。「應該供養大眾，不應該供養阿羅漢。」如果聽到這種說法而感到恐懼，就知道這是貢高我慢。「如來讚歎凡夫俗子，不讚嘆阿羅漢。」如果聽到這種說法而感到恐懼，就知道這是貢高我慢。那些沒有脫離各種塵世煩惱的人，才是真正沒有執著的人，這樣的人在世間才是最厚道的；如果有人脫離了塵世煩惱，那就是有所執著，不是世間的福田。如果有人這樣去做，那就是貢高我慢。一切諸法都只是通過言語來接受，這就是貢高我慢。不知道一切，也沒有斷除什麼，也沒有修行什麼，也沒有證悟什麼，這才是進入了真實的境界。』 又問：『文殊師利（Manjusri，菩薩名）！以智慧貢高的人，有什麼樣的言論呢？』利答回答說：『不爭論也不不爭論，不稱揚驕慢，譬如獅子是百獸之王。
【English Translation】 English version Lita replied: 'Yes, son of good family! In the degenerate and evil age, people of inferior and lowly status like to be arrogant. Why is that? Because they cannot fully attain the four Dhyanas (four stages of meditative absorption), and they fall because of their arrogance. In the age of the five defilements, they no longer support the Sangha (community of monks), and the minds of these monks cannot be stabilized, let alone attain the fourth Dhyana? Because in the latter age there are various flaws and impurities, and people in the age of the five defilements mostly like to be arrogant and conceited. Therefore, son of good family! Those good men generate arrogance because of two things. What are the two things? First, they are arrogant because they think they have wisdom; second, because of the offerings of clothing and food, they show off their merits of upholding precepts and wisdom, and thus they fall. Those who are arrogant because of these things and slander the Dharma (teachings) of the Tathagata (one of the titles of the Buddha) should fall into hell, the realm of hungry ghosts, and the realm of animals.' Again, he asked: 'Manjusri (a Bodhisattva's name)! How can one know that others have arrogance?' Lita replied: '「Ordinary people's minds are confused and unstable, and they do not believe in Arhats (those who have extinguished all afflictions and entered Nirvana).」 If they are afraid when they hear this statement, then you know they are arrogant ordinary people. 「They can see the Tathagata (one of the titles of the Buddha), but they cannot see Arhats.」 If they are afraid when they hear this statement, then you know they are arrogant ordinary people. 「One should give to the multitude, not to Arhats.」 If they are afraid when they hear this statement, then you know they are arrogant. 「The Tathagata praises ordinary people, but does not praise Arhats.」 If they are afraid when they hear this statement, then you know they are arrogant. Those who have not escaped from the various worldly defilements are truly without attachment, and such people are the most virtuous in the world; if someone has escaped from worldly defilements, then they are attached, and they are not a field of merit for the world. If someone acts in this way, then they are arrogant. All Dharmas (teachings) are only received through words, and this is arrogance. Not knowing everything, not cutting off anything, not practicing anything, and not realizing anything, this is entering the realm of truth.' Again, he asked: 'Manjusri (a Bodhisattva's name)! What kind of speech do those who are arrogant with wisdom have?' Lita replied: 'They neither argue nor do they not argue, they do not praise arrogance, just like a lion is the king of beasts.'
之王吼時，一切皆畏其音。如是，善男子！比丘不樂貢高者，不畏一切音。所以者何？謂音譬如呼聲之響，報應其響亦無心意識，用因緣合故其音響出。如是，族姓子！其心意識審如慧，彼不分別諸因緣音聲，皆衍諸響應，而無所起彼佛音響，亦無來外異道聲，亦無憂佛音聲，亦不覺眾音響，于諸瑕恚音亦不憂眾塵勞響。一切音聲無去來本末意，即印無所樂印，諸所語無高無下印，其印為立平等印，其相自然印，以一印入為法界平等御印，無所壞印，審如本無住印，真空義印，三世平等印，無起無滅印，自然現印，以是印印諸法，所樂無樂亦無有貢高。比丘聞是，不狐疑無猶豫，不得吾我也。』
「爾時，阇耶末道士白佛：『唯，天中天！我從郁閻異道人親友，聞說是大乘功德，今者亦復從文殊師利，聞所講辯才，發無上正真道意；是故，愿世尊為我如應說法，令吾具足道品疾得無上正真道最正覺，教授開度不可計無央數人。』
「佛言：『阇耶末！今當爲汝說菩薩行。有二法疾得智慧而建大乘。何等為二？一者、精進；二者、無放逸。何謂精進？謂求法才一切所有而施不惜，不望其報勸助道意。一所謂精進，用斷諸不善法故，皆具足眾賢善法，意平等行而無放逸；于戒清凈，不願諸所生。二精進者，謂
【現代漢語翻譯】 現代漢語譯本：當獅子王吼叫時，一切都會畏懼它的聲音。同樣，善男子！比丘如果不喜歡貢高自大，就不會畏懼任何聲音。為什麼呢？因為聲音就像呼喊的迴響，迴應的聲音本身沒有心識，只是因為各種因緣聚合才產生聲音。因此，族姓之子！如果心識能夠審視智慧，就不會分別各種因緣所生的聲音，一切都只是迴響，沒有真實的來源。佛的聲音也是如此，既不是來自外道的異端之聲，也不是令人憂愁的佛的聲音，也不會覺察到各種聲音的喧囂，對於那些瑕疵和惱人的聲音，也不會憂慮塵世的煩惱。一切聲音都沒有來去本末的意義，即是無所執著的印記，所說的話語沒有高下之分，其印記是建立在平等之上的印記，其相是自然而然的印記，以這一個印記進入法界，就是平等駕馭一切的印記，是不可破壞的印記，審視一切都如原本那樣無所住的印記，是真空實義的印記，是過去、現在、未來三世平等的印記，是無生無滅的印記，是自然顯現的印記，用這個印記來印證一切法，所喜愛的和不喜愛的都沒有貢高自大。比丘聽到這些，就不會有狐疑和猶豫，也不會執著于『我』和『我的』。
這時，阇耶末（Jayama，人名）道士對佛說：『世尊，我從郁閻（Ulyam，地名）外道人的親友那裡，聽說了大乘的功德，現在又從文殊師利（Manjusri，菩薩名）那裡，聽到了他所講的辯才，從而發起了無上正真道的心意。因此，我希望世尊能為我如理如法地說法，使我能夠具足道品，迅速獲得無上正真道的最正覺悟，教導和開悟無數的人。』
佛說：『阇耶末！現在我將為你講述菩薩的修行。有兩種方法可以迅速獲得智慧，從而建立大乘。哪兩種呢？一是精進，二是無放逸。什麼是精進呢？就是爲了求法，即使付出一切所有也不吝惜，不期望回報，而是勸助道心。這就是所謂的精進，用以斷除一切不善之法，從而具足各種賢善之法，心意平等地修行而沒有放逸；在戒律上清凈，不貪求各種轉生。第二種精進，就是……』
【English Translation】 English version: When the lion king roars, all fear its sound. Likewise, good man! A Bhikkhu who does not delight in arrogance does not fear any sound. Why is that? Because sound is like the echo of a call; the responding echo has no mind or consciousness; it is only because of the combination of various causes and conditions that the sound arises. Therefore, son of a good family! If the mind and consciousness can examine wisdom, it will not differentiate the sounds arising from various causes and conditions; all are merely echoes, without a real source. The Buddha's sound is also like this; it is neither the heterodox sound from outside paths, nor the sorrowful sound of the Buddha, nor will it perceive the clamor of various sounds; regarding those flawed and annoying sounds, it will not worry about the troubles of the world. All sounds have no meaning of coming and going, beginning and end; it is the seal of non-attachment, the words spoken have no high or low, its seal is established on equality, its appearance is a natural seal, entering the Dharma realm with this one seal is the seal of equal control over everything, it is an indestructible seal, examining everything as it originally was, the seal of non-abiding, the seal of true emptiness, the seal of equality in the three times, the seal of no arising and no ceasing, the seal of natural manifestation, using this seal to seal all dharmas, what is liked and disliked has no arrogance. When a Bhikkhu hears this, he will have no doubt or hesitation, and will not be attached to 'I' and 'mine'.'
At that time, the ascetic Jayama (Jayama, name of a person) said to the Buddha: 'Venerable One, from the friends of the heretics of Ulyam (Ulyam, name of a place), I heard about the merits of the Mahayana, and now I have also heard the eloquence spoken by Manjusri (Manjusri, name of a Bodhisattva), and thus aroused the intention for the unsurpassed true path. Therefore, I hope that the World Honored One will teach me the Dharma as it should be, so that I can be complete with the qualities of the path, quickly attain the most perfect enlightenment of the unsurpassed true path, and teach and enlighten countless people.'
The Buddha said: 'Jayama! Now I will tell you about the practice of the Bodhisattva. There are two methods to quickly gain wisdom and thus establish the Mahayana. What are the two? One is diligence, and the other is non-negligence. What is diligence? It means that in order to seek the Dharma, one is not stingy even to give up everything one has, not expecting reward, but encouraging the mind of the path. This is what is called diligence, used to cut off all unwholesome dharmas, thus completing all virtuous dharmas, practicing with equality of mind and without negligence; being pure in precepts, not craving for various rebirths. The second diligence is...'
不貪身意，忍辱之行無有放逸，無害心救護眾生。三精進者，謂積累諸功德法，無有放逸不知厭足，諸所修善積德賢良之法以勸道意。四精進者，謂一心具足無厭、無放逸禪，無所欲不退轉。五精進者，謂多求博聞，于彼施無放逸常寂靜然奉聖賢智慧。六精進者，謂習四恩之行以善權慧教授放逸。七精進者，謂身意行，其身意不亂心為空寂。八精進者，謂為一切故，于諸行等慈意，於法義精進而無放逸慈，于諸法無所著。九精進者，謂為他人及眾生皆發道意，無放逸觀諸世間，譬如焰幻不捨道也。十精進者，謂所造行如救頭然，入于誠諦無放逸，滅於盡證慧無起施。十一精進者，謂具足諸相好，積累善本入無放逸，觀於法身無所起。十二精進者，謂嚴其佛國而無放逸，凈于眾生之土。十三精進者，謂嚴凈具足三十七道品之法，已脫諸滅冥，喜樂如來菩薩善權方便。是皆從精進而致之，是謂善權智慧，菩薩受是則致擁護不退轉，立無上正真道。』
「說是語時，阇耶末菩薩得不起法忍，欣然而踴住于虛空，去地四丈九尺，三千大千世界地，則為六反震動，其大光明普遍佛國，于虛空中而雨天華，箜篌樂器不鼓自鳴。」
爾時佛便笑，諸佛世尊笑法，無央數不可計百千光色從佛口出，青黃赤白黑，遍諸無量佛
【現代漢語翻譯】 現代漢語譯本： 『不貪戀身心，以忍辱之心行事，不放逸，以無害之心救護眾生。第一種精進，是積累各種功德之法，不放逸，不知滿足，以勸導之心修習各種善行、積累功德賢良之法。第二種精進，是一心具足不厭倦、不放逸的禪定，無所求，不退轉。第三種精進，是廣泛求取博大的知識，對於佈施不放逸，常保寂靜，奉行聖賢的智慧。第四種精進，是修習四恩之行，以善巧方便的智慧教導放逸之人。第五種精進，是身口意三業的行為，使其身口意不亂，心為空寂。第六種精進，是爲了所有眾生，對於一切行為等以慈悲之心對待，對於佛法的意義精進而不放逸，對於一切法不執著。第七種精進，是爲了他人及眾生都發起菩提心，不放逸地觀察世間，譬如焰火幻象，不捨棄菩提道。第八種精進，是所作所為如同救燃眉之急，進入誠實不虛的境界，不放逸，滅除煩惱，證得智慧，不起分別之念。第九種精進，是具足各種殊勝的相好，積累善根，進入不放逸的境界，觀照法身，不起任何念頭。第十種精進，是莊嚴清凈自己的佛國，不放逸，清凈眾生的國土。第十一種精進，是莊嚴清凈具足三十七道品之法，已經脫離各種滅亡和黑暗，喜樂於如來菩薩的善巧方便。這些都是從精進而得到的，這就是善巧方便的智慧，菩薩接受這些就能得到擁護而不退轉，建立無上正真之道。』
『說完這些話的時候，阇耶末菩薩（Jayamat菩薩）得到了不起法忍，欣喜地跳躍到虛空中，距離地面四丈九尺，三千大千世界（three thousand great thousand worlds）的大地，都發生了六種震動，巨大的光明普遍照耀佛國，在虛空中降下天花，箜篌樂器不敲自鳴。』
這時佛便笑了，諸佛世尊（Buddhas, World Honored Ones）微笑的常態是，無數不可計量的百千光色從佛口中發出，青黃赤白黑，遍照無量佛土。
【English Translation】 English version: 'Not being greedy for body and mind, practicing patience without negligence, protecting all beings with a harmless heart. The first diligence is accumulating all meritorious dharmas, without negligence, never being satisfied, cultivating all good deeds and accumulating virtuous and excellent dharmas with the intention of exhortation. The second diligence is having a concentrated mind that is complete with unwearying and non-negligent meditation, without desires and without regression. The third diligence is seeking extensively and learning widely, being non-negligent in giving, always being quiet and peaceful, and dedicating oneself to the wisdom of the sages. The fourth diligence is practicing the four kindnesses, teaching negligence with skillful wisdom. The fifth diligence is the actions of body, speech, and mind, keeping the body, speech, and mind undisturbed, and the mind empty and still. The sixth diligence is for the sake of all beings, treating all actions with compassion, being diligent in the meaning of the Dharma without negligence, and not being attached to any Dharma. The seventh diligence is to arouse the Bodhi mind for others and all beings, observing the world without negligence, like flames and illusions, not abandoning the path of Bodhi. The eighth diligence is to act as if saving one's own head from burning, entering into a state of sincerity and truth without negligence, extinguishing afflictions, attaining wisdom, and not giving rise to discriminatory thoughts. The ninth diligence is to be complete with all excellent marks and characteristics, accumulating good roots, entering into a state of non-negligence, contemplating the Dharmakaya (Dharmabody) without giving rise to any thoughts. The tenth diligence is to adorn and purify one's Buddha-land without negligence, purifying the lands of sentient beings. The eleventh diligence is to adorn and purify the thirty-seven factors of enlightenment (thirty-seven limbs of enlightenment), having escaped all destruction and darkness, rejoicing in the skillful means of the Tathagatas (Tathagata) and Bodhisattvas (Bodhisattva). All these are attained through diligence, this is skillful wisdom, and Bodhisattvas who receive these will be protected and not regress, establishing the unsurpassed, true, and correct path.'
'When these words were spoken, the Bodhisattva Jayamat (Jayamat Bodhisattva) attained the forbearance of non-arising dharmas, joyfully leaped into the sky, four yojanas and nine chih (丈九尺) from the ground, and the earth of the three thousand great thousand worlds (three thousand great thousand worlds) shook in six ways. Great light universally illuminated the Buddha-lands, and heavenly flowers rained down in the sky, and the konghou (箜篌) musical instruments played without being struck.'
At that time, the Buddha smiled, and the customary way for the Buddhas, World Honored Ones (Buddhas, World Honored Ones) to smile is that countless immeasurable hundreds of thousands of colors of light emanated from the Buddha's mouth, blue, yellow, red, white, and black, illuminating countless Buddha-lands.
國，還繞佛三匝，于頂上忽然不現。於是，賢者阿難整衣服從坐起，右膝著地，長跪叉手，以偈嗟嘆，而問佛曰：
「智慧力吉祥明， 導師光七尺華， 微妙相三十二， 諸種好為具足。 如師子在眾中， 行步威猛勢至， 今佛者何緣笑？ 愿尊將為解說。 所說法駃如電， 音殊妙師子吼， 羯隨鳴振寶響， 其聲勝於梵天。 佛語普遍眾人， 其聲皆暢三千， 於一切常如應， 聞柔軟無不了。 語弟子以緣覺， 彼智慧無善明， 終不與普慧等， 眾菩薩亦難及， 今誰當得慧力， 愿導師說開度。 若天龍世間人， 阿須倫皆發意， 以脫於一切受， 心中聞無所著， 無量行無掛礙， 逾不等無數億。 不可限無計數， 以平等為度世， 今愿問空正慧， 以何故而喜笑？ 青赤黃白之色， 種種光甚照曜， 其妙暉從口出， 照無數恒沙土。 遍無量百佛國， 諸種大等無身， 一切寂無所見， 佛善利無恐懼。 其光明欲出時， 諸弟子莫能及， 得未曾晃而照， 佛亦說緣覺事。 今愿解大乘行， 一切智慧最上， 其光炎從頂入， 今所至無垢穢， 善哉快過諸天， 及世人所奉事
【現代漢語翻譯】 現代漢語譯本： 這時，他還繞著佛三圈，然後從佛的頭頂上忽然消失了。於是，賢者阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）整理好衣服，從座位上起身，右膝跪地，雙手合十，用偈頌讚嘆，並向佛陀問道：
『智慧之力吉祥光明，導師身放七尺光華， 微妙之相具足三十二種，各種殊勝的特徵都具備。 如同獅子在人群之中，行走時威猛有力，氣勢逼人， 今天佛陀您為何發笑？希望世尊能為我們解說。 您所說的法迅速如閃電，聲音殊勝美妙如同獅子吼， 羯隨（Kalaviṅka，迦陵頻伽，一種美妙的鳥）鳴叫般震動，聲音如同寶物撞擊的響聲， 那聲音勝過梵天（Brahmā，印度教的創造之神）。 佛陀的語言普遍傳達給眾人，那聲音能夠清晰地傳遍三千大千世界， 對於一切眾生都能恰如其分地理解，聽聞佛法的人都能感到柔軟舒適，沒有不明白的。 您對弟子們講述緣覺（Pratyekabuddha，又稱獨覺，不依師教，自己悟道的修行者）之道，他們的智慧並不十分明了， 終究不能與佛陀的普遍智慧相比，即使是眾菩薩（Bodhisattva，立志成佛的修行者）也難以企及， 如今是誰能夠獲得如此智慧之力，希望導師您能開示。 無論是天（Deva，神）龍（Nāga，一種神獸）世間之人，還是阿修羅（Asura，一種好戰的神），都發起了求道之心， 想要脫離一切感受的束縛，心中聽聞佛法而無所執著， 他們的無量修行沒有掛礙，超越了無數億。 他們的功德不可限量，無法計數，以平等之心來度化世人， 現在我希望請問這空性的真正智慧，因為什麼緣故您會如此喜笑？ 青色、赤色、黃色、白色的光芒，各種光彩都非常照耀， 那美妙的光輝從佛陀的口中發出，照耀著無數恒河沙數的世界。 遍及無量百千佛國，各種大等無身的眾生， 一切都寂靜無所見，佛陀您善於利益眾生而無所恐懼。 當光明將要發出的時候，即使是諸位弟子也無法企及， 得到了前所未有的光明照耀，佛陀您也講述了緣覺之事。 現在希望瞭解大乘（Mahāyāna，佛教的一個主要流派，強調普度眾生）的修行，這是所有智慧中最上的， 那光芒從佛陀的頭頂進入，現在所到達之處沒有污垢， 真是太好了，超越了諸天以及世人所供奉的一切。』
【English Translation】 English version: At that moment, he also circumambulated the Buddha three times and then suddenly disappeared from the top of the Buddha's head. Thereupon, the worthy Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) adjusted his robes, rose from his seat, knelt on his right knee, placed his palms together, and praised with a verse, asking the Buddha:
'O Blessed One, whose wisdom-power is auspicious and bright, the guide whose light shines seven feet, Whose subtle marks are thirty-two, all kinds of excellent qualities are fully possessed. Like a lion in the midst of the crowd, walking with mighty power and imposing presence, Why does the Buddha smile today? May the World-Honored One explain this to us. The Dharma you speak is as swift as lightning, the sound is wonderfully like a lion's roar, Like the singing of a Kalaviṅka (a mythical bird with a beautiful voice), it vibrates with the sound of precious jewels, That sound surpasses even that of Brahmā (the Hindu god of creation). The Buddha's words universally reach all people, the sound clearly pervades the three thousand great thousand worlds, For all beings, it is always appropriate, those who hear the Dharma feel gentle and comfortable, and understand everything without fail. You speak to your disciples about the path of the Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), their wisdom is not very clear, Ultimately, it cannot compare to the Buddha's universal wisdom, even the Bodhisattvas (beings who aspire to Buddhahood) can hardly reach it, Now, who will be able to obtain such wisdom-power? May the guide reveal it. Whether it be Devas (gods), Nāgas (serpent deities), people of the world, or Asuras (demons), all have aroused the mind of seeking the Way, Wishing to escape from the bondage of all feelings, hearing the Dharma in their hearts without attachment, Their immeasurable practices are without hindrance, surpassing countless billions. Their merits are immeasurable and uncountable, using equality to liberate the world, Now I wish to ask about this true wisdom of emptiness, for what reason do you smile so joyfully? Blue, red, yellow, and white colors, all kinds of light are very radiant, That wonderful radiance emanates from the Buddha's mouth, illuminating countless Ganges-sand worlds. Pervading immeasurable hundreds of thousands of Buddha-lands, all kinds of great beings without bodies, Everything is silent and unseen, the Buddha is skilled in benefiting beings without fear. When the light is about to emanate, even the disciples cannot reach it, Having obtained unprecedented shining illumination, the Buddha also spoke of the affairs of the Pratyekabuddha. Now I wish to understand the practice of the Mahāyāna (the Great Vehicle, a major branch of Buddhism emphasizing universal salvation), which is the highest of all wisdom, That light enters from the top of the Buddha's head, now there is no defilement in the place it reaches, How wonderful, surpassing all the Devas and all that is worshiped by the people of the world.'
， 愿審諦而說義， 佛一言無有異。 斷六會諸狐疑， 今正覺何緣笑？ 聞佛語歡喜悅， 無數人悉踴躍。」
佛告賢者阿難：「汝為見阇耶末族姓子，踴在虛空，去地四丈九尺，住于空中已得法忍，叉手如立稽首禮我，百千諸天來共供養。」
阿難言：「唯然已見，世尊！」
佛告阿難：「是阇耶末族姓子，已奉事七十二億佛，修善積德，常作轉輪聖王，悉奉事諸佛世尊，佛般泥曰已后，皆於七十二億佛所，建清凈梵行，皆護佛正法。」
佛言：「阿難！是阇耶末族姓子，后當見奉事五恒沙等如來，供承教述清凈行，當教授無央數菩薩，然後積累覺意之法，無數劫已得作佛，號曰慧王如來、無所著、等正覺、在世教授、具足慧行、天人師、無上士、道法御、天上天下尊、佛、天中天，其世界名曰喜見，劫號一寶嚴凈。」
佛告阿難：「其喜見世界，譬如他化自在第六天上所有，喜見佛國人民所居處供養亦如是。是諸人民，無有六境界之法來至其前，一切人民相見，皆歡喜悉喜樂，見慧王如來皆忻悅，以是故彼世界名曰喜見。彼時如來教授一劫為作佛事，其正覺壽亦一劫，是故其劫號曰一寶嚴凈。彼世尊但以純菩薩為眾，九十二億菩薩皆不退轉，諸菩薩逮無所掛礙慧
【現代漢語翻譯】 現代漢語譯本： 『愿您詳細審察並解說其中的含義，佛陀所說的話語沒有絲毫差異。 斷除六種集會中的各種疑惑，如今正覺的佛陀為何微笑？』 聽聞佛陀的言語，大家都歡喜愉悅，無數的人都跳躍起來。』
佛陀告訴賢者阿難（Ananda）：『你看見那位阇耶末（Jayamala）族姓的兒子，踴躍在虛空中，距離地面四丈九尺，停留在空中已經獲得了法忍，合掌站立稽首禮拜我，百千諸天都來共同供養。』
阿難回答說：『是的，我已經看見了，世尊！』
佛陀告訴阿難：『這位阇耶末族姓的兒子，已經奉事了七十二億佛，修習善行積累功德，經常做轉輪聖王，全部奉事諸佛世尊，佛陀般涅槃以後，都在七十二億佛的處所，建立清凈的梵行，全部守護佛陀的正法。』
佛陀說：『阿難！這位阇耶末族姓的兒子，將來會遇見並奉事五恒河沙數那麼多的如來（Tathagata），供養承事並講述清凈的修行，將會教授無數的菩薩，然後積累覺悟之意的方法，無數劫以後得以成佛，名號叫做慧王如來（Wisdom King Tathagata）、無所著（無執著）、等正覺（正等覺）、在世教授、具足慧行、天人師（天人之師）、無上士（無上之人）、道法御（調御丈夫）、天上天下尊（天上天下至尊）、佛（Buddha）、天中天（天中之天），他的世界名叫喜見（Joyful Vision），劫號一寶嚴凈（One Treasure Adornment）。』
佛陀告訴阿難：『那喜見世界，譬如他化自在第六天上所有，喜見佛國人民所居住的地方和所受的供養也是這樣。這些人民，沒有六境界的法會來到他們面前，一切人民相見，都歡喜快樂，見到慧王如來都欣喜愉悅，因此那個世界名叫喜見。那時如來教授一劫的時間來做佛事，他的正覺壽命也有一劫，因此那個劫號叫做一寶嚴凈。那位世尊只以純粹的菩薩作為大眾，九十二億菩薩都不會退轉，這些菩薩獲得了無所掛礙的智慧。』
【English Translation】 English version: 'May you examine and explain the meaning in detail, the Buddha's words are without any difference. Cut off all doubts in the six assemblies, why does the perfectly enlightened Buddha smile now?' 'Hearing the Buddha's words, everyone rejoices, countless people leap up.'
The Buddha said to the wise Ananda: 'Have you seen that son of the Jayamala (garland of victory) family, leaping in the void, four fathoms and nine feet from the ground, abiding in the air having attained Dharma-kshanti (acceptance of the truth), with hands clasped, standing and bowing to me, hundreds of thousands of devas (gods) coming to make offerings together.'
Ananda replied: 'Yes, I have seen it, World Honored One!'
The Buddha told Ananda: 'This son of the Jayamala family has already served seventy-two billion Buddhas, cultivated good deeds and accumulated merit, often acting as a Chakravartin (wheel-turning king), all serving the Buddhas, World Honored Ones. After the Buddhas' Parinirvana (complete extinction), in the places of all seventy-two billion Buddhas, he established pure Brahma-conduct, all protecting the Buddhas' Dharma (teachings).'
The Buddha said: 'Ananda! This son of the Jayamala family will in the future meet and serve as many Tathagatas (Thus Come Ones) as five Ganges sands, making offerings, attending to and expounding pure conduct, and will teach countless Bodhisattvas, then accumulate the methods of awakening intention, and after countless kalpas (eons) will attain Buddhahood, named Wisdom King Tathagata (Jnana Raja Tathagata), without attachment, Samyak-sambuddha (perfectly enlightened), teaching in the world, possessing complete wisdom and conduct, Teacher of Gods and Humans, unsurpassed being, tamer of men, honored above all in heaven and earth, Buddha, God of Gods, his world is called Joyful Vision (Nandadarshana), the kalpa is called One Treasure Adornment (Ekaratna-vyuha).'
The Buddha told Ananda: 'That Joyful Vision world is like the sixth heaven of Paranirmitavasavartin (the heaven of those who delight in transforming things created by others), the place where the people of the Joyful Vision Buddha-land live and the offerings they receive are also like that. These people, no laws of the six sense-fields come before them, all people see each other, all are joyful and happy, seeing Wisdom King Tathagata all are delighted, therefore that world is called Joyful Vision. At that time, the Tathagata teaches for one kalpa to do Buddha-work, his Samyak-sambuddha life is also one kalpa, therefore that kalpa is called One Treasure Adornment. That World Honored One only has pure Bodhisattvas as his assembly, ninety-two billion Bodhisattvas will not regress, these Bodhisattvas attain unobstructed wisdom.'
，起光德本。其慧王如來欲般泥洹，有菩薩名曰師子過而行，當受彼決：『我般泥曰已后，是師子過而行菩薩當得佛，亦號師子過而行如來、在世間教授。彼如來般泥曰已后，其法住十小劫，其如來舍利併合俱起一塔，廣長二千四百里，高三千二百里，皆以七寶作塔，眾人悉各各共供養塔。』」
於是阇耶末族姓子，從虛空來下，前稽首佛足，住世尊前說法界無所壞，以偈而贊佛曰：
「我種及法界， 人土亦俱等， 是界為慧疆， 以此授吾決。 法界及塵勞， 空種亦平等， 一切法如是， 我為已至法。 法疆淫慾種， 瞋怒亦如此， 虛空界為同， 以此授吾決。 生死無為土， 法界而無異， 水種為如是， 及火土亦然。 陰疆與界法， 眼識諸有分， 意部法境界， 諸分數悉定。 其諸有為種， 亦並無為界， 不見法有二， 則為授吾決。 世尊無五陰， 四大及諸入， 無名亦無色， 亦不有內外， 佛以音聲說， 而授於我決， 於此悉寂寞， 以是定受決。 佛者無有意， 如此授吾決， 我者無有識， 佛為授我決， 此決為誠諦， 如是則平等。 法界無所壞， 即如來無住， 等覺諸天
【現代漢語翻譯】 現代漢語譯本： 『起光德本（Qi Guang De Ben）。』慧王如來（Hui Wang Ru Lai）想要般涅槃（ban nie pan）時，有一位菩薩名叫師子過而行（Shi Zi Guo Er Xing）正在行走，將要接受他的授記：『我般涅槃之後，這位師子過而行菩薩將會成佛，也號為師子過而行如來（Shi Zi Guo Er Xing Ru Lai），在世間教授。』這位如來般涅槃之後，他的佛法將住世十小劫（shi xiao jie），這位如來的舍利將會全部聚集起來，共同建造一座塔，寬二千四百里，高三千二百里，全部用七寶建造，眾人都會各自供養這座塔。
於是，阇耶末（She Ye Mo）族姓子從虛空中降下，來到佛前，頂禮佛足，住在世尊前，宣說法界（fa jie）沒有毀壞，用偈頌讚嘆佛說：
『我的種子和法界，人土也都是一樣的，這個界是智慧的疆域，用這個給我授記。 法界和塵勞，空種也是平等的，一切法都是這樣，我已經到達了這種法。 法的疆域、淫慾的種子，嗔怒也是如此，虛空界是相同的，用這個給我授記。 生死和無為土，法界沒有差異，水種是這樣，火土也是這樣。 陰的疆域和界的法，眼識各種有，意部的法境界，各種分數都已確定。 各種有為的種子，也和無為的界一樣，不見法有二，就給我授記。 世尊沒有五陰（wu yin），四大（si da）和各種入，沒有名也沒有色，也沒有內外。 佛用音聲說，而給我授記，在這裡都寂寞，用這個確定授記。 佛沒有意，這樣給我授記，我沒有識，佛給我授記，這個授記是誠實的，這樣就平等了。 法界沒有毀壞，就是如來沒有住處，等覺諸天（deng jue zhu tian）。』
【English Translation】 English version: 'Qi Guang De Ben (the root of virtue that arises from light).』 When the Tathagata Hui Wang (King of Wisdom) desired to enter Parinirvana (complete extinction), there was a Bodhisattva named Shi Zi Guo Er Xing (Lion Exceeding in Conduct) walking by, about to receive his prediction: 『After I enter Parinirvana, this Bodhisattva Shi Zi Guo Er Xing will attain Buddhahood, also named Tathagata Shi Zi Guo Er Xing (Lion Exceeding in Conduct), teaching in the world.』 After this Tathagata enters Parinirvana, his Dharma will remain in the world for ten small kalpas (aeons), and the relics of this Tathagata will all gather together to build a pagoda, 2,400 li (Chinese miles) wide and 3,200 li high, all made of the seven treasures, and everyone will make offerings to this pagoda.
Then, the son of the She Ye Mo (Jaya) clan descended from the void, prostrated himself at the Buddha's feet, and stood before the World Honored One, proclaiming that the Dharma Realm (Dharmadhatu) is indestructible, and praised the Buddha with verses, saying:
『My seed and the Dharma Realm, the land of humans are also the same, this realm is the territory of wisdom, with this give me the prediction. The Dharma Realm and defilements, the seed of emptiness are also equal, all dharmas are like this, I have already arrived at this dharma. The territory of Dharma, the seed of lust, anger is also like this, the realm of empty space is the same, with this give me the prediction. Birth and death and the unconditioned land, the Dharma Realm has no difference, the seed of water is like this, and so are fire and earth. The territory of the skandhas (aggregates) and the dharma of the realms, eye consciousness and all existence, the Dharma realm of the mind department, all the divisions are determined. All conditioned seeds, are also like the unconditioned realm, not seeing that dharmas are two, then give me the prediction. The World Honored One has no five skandhas (aggregates), the four great elements (earth, water, fire, wind) and all entrances, without name and without form, and without inside and outside. The Buddha speaks with sound, and gives me the prediction, here all is silent, with this determine the prediction. The Buddha has no intention, thus give me the prediction, I have no consciousness, the Buddha gives me the prediction, this prediction is truthful, thus it is equal. The Dharma Realm is indestructible, that is, the Tathagata has no dwelling place, the equally enlightened devas (gods).』
人， 正立於正法， 寂然如虛空， 權慧善具足。」
爾時，阇耶末族姓子，以此偈贊佛已，繞三匝卻坐一面。於是，佛告賢者阿難：「受是經，諷誦贊，廣為他人說之。」
阿難白佛：「唯然受已，是經名曰何等？云何奉行？」
佛言：「是經名曰『文殊師利所現變化降伏眾魔化諸異學奉受正法贊說經義』，名曰『寶藏』，當奉持之。」
佛說如是，文殊師利童子、阇耶末菩薩、賢者阿難，諸天人、阿須倫、世間人民，聞經歡喜，皆前為佛稽首作禮而退。
文殊師利現寶藏經卷下
【現代漢語翻譯】 現代漢語譯本 『人， 正直地安住于正法之中， 寂靜得如同虛空一般， 權巧的智慧善巧地具足。』 當時，阇耶末族姓子（Jayamāla-gotraputra），用這首偈頌讚嘆佛陀之後，繞佛三圈，然後退坐在一旁。於是，佛陀告訴賢者阿難（Ānanda）: 『接受這部經，背誦讚揚，廣泛地為他人宣說。』 阿難（Ānanda）稟告佛陀: 『我已接受。這部經名叫什麼？應當如何奉行？』 佛陀說: 『這部經名為《文殊師利所現變化降伏眾魔化諸異學奉受正法贊說經義》，也名為《寶藏》，應當奉持它。』 佛陀說完這些話，文殊師利（Manjusri）童子、阇耶末（Jayamāla）菩薩、賢者阿難（Ānanda），以及諸天人、阿修羅（Asura）、世間人民，聽聞此經后都非常歡喜，都上前向佛陀叩首作禮，然後退下。 《文殊師利現寶藏經》卷下
【English Translation】 English version 『A person, Standing upright in the True Dharma, Silent like the void, Skillful wisdom well-endowed.』 At that time, Jayamāla-gotraputra, having praised the Buddha with this verse, circumambulated him three times and then sat down to one side. Thereupon, the Buddha said to the worthy Ānanda: 『Receive this sutra, recite and praise it, and widely proclaim it to others.』 Ānanda said to the Buddha: 『I have received it. What is the name of this sutra? How should it be practiced?』 The Buddha said: 『This sutra is named 『Manjusri's Manifestation of Transformations, Subduing All Demons, Transforming All Heretics, Receiving the True Dharma, Praising and Explaining the Sutra's Meaning,』 and it is also named 『Treasure Trove.』 You should uphold it.』 After the Buddha spoke thus, the youth Manjusri, the Bodhisattva Jayamāla, the worthy Ānanda, and all the devas, asuras, and people of the world, hearing this sutra, were filled with joy. They all came forward, bowed their heads to the Buddha, paid homage, and then withdrew. The Sutra of Manjusri's Manifestation of the Treasure Trove, Volume Two