T14n0462_大方廣寶篋經

大正藏第 14 冊 No. 0462 大方廣寶篋經

No. 462 [No. 461]

大方廣寶篋經卷上

宋天竺三藏求那跋陀羅譯

如是我聞：

一時佛在舍衛國祇陀林給孤窮精舍，與大比丘僧千二百五十人俱，菩薩五千。爾時世尊住迦利羅華園場上，菩薩、聲聞大眾圍繞而演說法。

爾時文殊師利童子，與五百菩薩、釋、梵、護世恭敬圍繞，往世尊所。至已頂禮佛足，繞七匝已，卻坐一面；及菩薩眷屬亦坐一面。爾時文殊師利童子白世尊言：「今日如來為說何法？隨次續說，勿令斷絕。」

時大德須菩提語文殊師利：「世尊先為聲聞說法。文殊師利！我今請汝說菩薩法。」

於時文殊師利童子語須菩提：「大德！今用菩薩法為？大德須菩提！一切聲聞及與緣覺，非菩薩法器。」

須菩提言：「文殊師利！唯愿演說，諸器眾生自當聽受。」

文殊師利童子報言：「大德須菩提！汝今能知是佛法器及非器耶？」

須菩提言：「文殊師利！我等聲聞因他聲解，豈能得知是佛法器及非器乎？文殊師利！我請汝說是佛法器、非佛法器。」

文殊師利言：「大德須菩提！諸入正位皆是非器，已為法界所繫持故。若觀法界而不捨放

【現代漢語翻譯】現代漢語譯本《大方廣寶篋經》捲上

宋天竺三藏求那跋陀羅譯

如是我聞：

一時，佛在舍衛國祇陀林給孤窮精舍（Jetavana Anathapindika-arama），與一千二百五十位大比丘僧眾，以及五千位菩薩在一起。當時，世尊住在迦利羅華園（Karalirahavana）的場地之上，菩薩和聲聞大眾圍繞著他，聽他演說佛法。

當時，文殊師利（Manjusri）童子與五百位菩薩、釋（Sakka，帝釋天）、梵（Brahma，梵天）、護世（Lokapala，四大天王）恭敬地圍繞著，前往世尊所在之處。到達后，他們頂禮佛足，繞佛七圈，然後退到一旁坐下；菩薩眷屬也坐在一旁。當時，文殊師利童子對世尊說：『今日如來將要宣說何種佛法？請隨次第繼續宣說，不要中斷。』

這時，大德須菩提（Subhuti）對文殊師利說：『世尊先前為聲聞（Sravaka）說法。文殊師利！我現在請你宣說菩薩法。』

當時，文殊師利童子對須菩提說：『大德！現在要用菩薩法做什麼呢？大德須菩提！一切聲聞以及緣覺（Pratyekabuddha），都不是菩薩法的法器。』

須菩提說：『文殊師利！唯愿您演說，各種根器的眾生自然會聽受。』

文殊師利童子回答說：『大德須菩提！您現在能夠知道誰是佛法的法器，誰不是法器嗎？』

須菩提說：『文殊師利！我們這些聲聞是因聽聞他人的聲音而理解佛法，怎麼能夠知道誰是佛法的法器，誰不是法器呢？文殊師利！我請您宣說誰是佛法的法器，誰不是佛法的法器。』

文殊師利說：『大德須菩提！所有進入正位（已證果的聖者）的人都不是法器，因為他們已經被法界所繫縛。如果觀察法界而不捨棄……』

【English Translation】 English version The Great Vaipulya Ratnakuta Sutra, Volume 1

Translated by Tripitaka Master Gunabhadra of the Song Dynasty from India

Thus have I heard:

At one time, the Buddha was in the Jeta Grove, Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Savatthi), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and five thousand Bodhisattvas. At that time, the World Honored One was residing in the Karalirahavana (Karalirahavana), surrounded by Bodhisattvas and Sravakas (Disciples), expounding the Dharma.

At that time, Manjusri (Manjusri) the youth, respectfully surrounded by five hundred Bodhisattvas, Sakka (Sakka), Brahma (Brahma), and the Lokapalas (Lokapala), went to where the World Honored One was. Having arrived, they prostrated themselves at the Buddha's feet, circumambulated him seven times, and then sat to one side; the Bodhisattva retinue also sat to one side. At that time, Manjusri the youth said to the World Honored One: 'What Dharma will the Tathagata (Tathagata) expound today? Please continue to expound in sequence, without interruption.'

At that time, the venerable Subhuti (Subhuti) said to Manjusri: 'The World Honored One previously expounded the Dharma for the Sravakas (Sravaka). Manjusri! I now request you to expound the Bodhisattva Dharma.'

At that time, Manjusri the youth said to Subhuti: 'Venerable one! What is the use of the Bodhisattva Dharma now? Venerable Subhuti! All Sravakas and Pratyekabuddhas (Pratyekabuddha) are not vessels for the Bodhisattva Dharma.'

Subhuti said: 'Manjusri! I only wish that you would expound it, and beings of various capacities will naturally listen and receive it.'

Manjusri the youth replied: 'Venerable Subhuti! Are you now able to know who are vessels for the Buddha Dharma and who are not?'

Subhuti said: 'Manjusri! We Sravakas understand the Dharma through hearing the voices of others, how can we know who are vessels for the Buddha Dharma and who are not? Manjusri! I request you to expound who are vessels for the Buddha Dharma and who are not.'

Manjusri said: 'Venerable Subhuti! All those who have entered the right position (those who have attained the fruit) are not vessels, because they are already bound by the Dharma Realm. If one observes the Dharma Realm without abandoning it...'

一切眾生，不墮正位、不共結住，如是等人是佛法器。複次大德須菩提！若到學法、無學法界為所縛者，舍一切眾生焦然結縛，心生疲倦怖畏三界，乃至一念不樂住結，是等名為非佛法器。大德須菩提！若有能盡未來際劫，發大莊嚴不怖不畏，行三界行不為三垢之所染污，于生死中起園觀想，欲樂諸有不集有行，如是等人名佛法器。複次大德須菩提！若無慾染示現染欲，非為瞋惱示現有瞋，不為癡覆示現有癡，除斷結使現住三界，導引眾生無有自高，荷擔重任一切眾生，能令無上三寶種性，具足不斷住三昧門，如是等人名佛法器。」

大德須菩提語文殊師利：「法性是一如一實際，云何分別說器非器？」

文殊師利言：「大德須菩提！譬如陶家以一種泥造種種器，一火所熟，或作油器蘇器蜜器，或盛不凈，然是泥性無有差別，火然亦爾無有差別。如是如是，大德須菩提！於一法性一如一實際，隨其業行器有差別：蘇油器者喻聲聞、緣覺，彼蜜器者喻諸菩薩，不凈器喻小凡夫。」

須菩提言：「文殊師利！頗有是器說名非器，非器為器？」

文殊師利言：「有。」

須菩提言：「何者是也？」

文殊師利言：「大德須菩提！一切結使名為非器，一切結習名為非器；是名非器，是亦

【現代漢語翻譯】現代漢語譯本：『一切眾生，不墮入正位（不會落入聲聞或緣覺的果位）、不與結使共同安住，這樣的人才是佛法的法器。再者，須菩提！如果有人到達了學法（還在學習的階段）、無學法（已經完成學習的階段）的境界，卻被這些境界所束縛，捨棄一切眾生，對焦然的結縛感到疲倦，心中對三界感到恐懼，甚至一念之間都不喜歡安住在結縛之中，這樣的人就不是佛法的法器。須菩提！如果有人能夠盡未來際劫，發起廣大的莊嚴，不怖畏，在三界中修行卻不被三垢（貪嗔癡）所染污，在生死輪迴中生起如同觀賞園林的想念，喜歡在諸有中而不積聚有為之行，這樣的人才是佛法的法器。再者，須菩提！如果有人沒有貪慾卻示現貪慾，沒有嗔恚卻示現嗔恚，沒有愚癡卻示現愚癡，斷除結使卻示現安住在三界之中，引導眾生卻沒有自高自大的心態，承擔起一切眾生的重任，能夠使無上三寶的種性具足而不中斷，安住在三昧門中，這樣的人才是佛法的法器。』

須菩提問文殊師利：『法性是同一、如一、實際，為什麼還要分別說什麼是法器，什麼不是法器呢？』

文殊師利說：『須菩提！譬如陶工用一種泥土製造各種各樣的器皿，用同一種火燒製，有的做成油器、酥油器、蜜器，有的用來盛放不凈之物，但是泥土的性質並沒有差別，火的燃燒也沒有差別。同樣的道理，須菩提！在同一法性、同一如、同一實際中，隨著各自的業行，法器也就有了差別：酥油器比喻聲聞、緣覺，蜜器比喻諸菩薩，不凈器比喻小凡夫。』

須菩提問：『文殊師利！有沒有這樣的情況，本來是法器卻被說成不是法器，本來不是法器卻變成了法器？』

文殊師利回答：『有。』

須菩提問：『是什麼情況呢？』

文殊師利說：『須菩提！一切結使（煩惱的根本）名為非器，一切結習（煩惱的習氣）名為非器；這些被稱為非器，但它們也可能……』

【English Translation】 English version: 『All sentient beings who do not fall into the right position (not falling into the fruit of Śrāvakas or Pratyekabuddhas), and do not dwell together with the bonds (kleshas), such people are vessels of the Buddha Dharma. Furthermore, O Great Worthy Subhuti! If someone reaches the realm of learning Dharma (Śaikṣa-dharma, the stage of learning) and the realm of no-more-learning Dharma (Aśaikṣa-dharma, the stage of completion), but is bound by these realms, abandons all sentient beings, feels weary of the burning bonds, and feels fear of the three realms in their heart, even for a single thought not wanting to dwell in the bonds, such people are called non-vessels of the Buddha Dharma. O Great Worthy Subhuti! If someone can, for endless future kalpas, generate great adornment without fear, practice in the three realms without being defiled by the three poisons (greed, hatred, and delusion), and in the cycle of birth and death, arise thoughts like viewing a garden, delighting in all existences without accumulating conditioned actions, such people are called vessels of the Buddha Dharma. Furthermore, O Great Worthy Subhuti! If someone without desire shows desire, without anger shows anger, without delusion shows delusion, cuts off the bonds (kleshas) but appears to dwell in the three realms, guides sentient beings without arrogance, bears the heavy burden of all sentient beings, and can make the lineage of the unsurpassed Three Jewels complete and unbroken, dwelling in the samadhi gate, such people are called vessels of the Buddha Dharma.』

The Great Worthy Subhuti asked Mañjuśrī: 『The nature of Dharma is one, like one, and actual. Why do you distinguish and say what is a vessel and what is not a vessel?』

Mañjuśrī said: 『O Great Worthy Subhuti! For example, a potter uses one kind of clay to make various kinds of vessels, fired by one fire. Some are made into oil vessels, ghee vessels, honey vessels, and some are used to hold impure things. However, the nature of the clay is not different, and the burning of the fire is also not different. In the same way, O Great Worthy Subhuti! In the one Dharma nature, one suchness, and one actuality, according to their karmic actions, the vessels have differences: ghee vessels are metaphors for Śrāvakas and Pratyekabuddhas, honey vessels are metaphors for all Bodhisattvas, and impure vessels are metaphors for small ordinary people.』

Subhuti asked: 『Mañjuśrī! Is there a case where a vessel is said to be a non-vessel, and a non-vessel becomes a vessel?』

Mañjuśrī replied: 『Yes.』

Subhuti asked: 『What is it?』

Mañjuśrī said: 『O Great Worthy Subhuti! All bonds (kleshas) are called non-vessels, all habitual tendencies of bonds (kleshas) are called non-vessels; these are called non-vessels, but they may also...』

說名為佛法器。若斷一切諸煩惱者，如是之器非佛法器。」

須菩提言：「所言器者，為何所盛？」

文殊師利言：「無盛為盛。若所盛不漏，知是完器；若所盛漏失，知是破器。大德須菩提！猶如虛空是諸藥木叢林之器，然非是器。如是，大德須菩提！菩薩亦爾，是佛法器，然非是器。大德須菩提！猶如從地出生諸樹，以空器故得有增長。如是，大德須菩提！菩薩從諸善心出生，為般若波羅蜜器之所增長。」

須菩提言：「而是菩薩何所增長？」

文殊師利言：「如虛空增長，菩薩增長亦復如是，而是菩薩無有增長亦無退減。何以故？不增結使、不退佛法。」

須菩提言：「文殊師利！佛法、結使有何差別？」

文殊師利言：「大德須菩提！如須彌山王，光所照處悉同一色，所謂金色。如是，須菩提！般若光照，一切結使悉同一色，謂佛法色。是故，須菩提！佛法、結使以般若慧觀，等無差別。是故，大德須菩提！一切諸法皆是佛法。」

須菩提言：「文殊師利！以何緣故一切諸法皆是佛法？」

文殊答言：「如佛智所覺。」

又問：「云何如佛智所覺？」

文殊答言：「如汝初始，后亦如是，不離如故，是以說言如佛智所覺。」

又問：「

【現代漢語翻譯】現代漢語譯本：文殊師利說：『如果有人斷除一切煩惱，卻說自己是佛法之器（Buddhapatra，容納佛法的器具），這種所謂的器就不是真正的佛法之器。只有不執著于斷除煩惱，才是真正的佛法之器。如果執著于斷除煩惱，那就不是佛法之器。』須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問：『您所說的器，是用來盛什麼的呢？』文殊師利（Manjusri，智慧的象徵，常以菩薩形象示現）回答：『無所盛才是真正的盛。如果所盛之物不泄漏，就知道這是完好的器；如果所盛之物泄漏了，就知道這是破損的器。大德須菩提！就像虛空是各種藥木叢林的容器，但虛空本身並不是器。同樣，大德須菩提！菩薩也是佛法的容器，但菩薩本身並不是器。大德須菩提！就像從地上生長出來的各種樹木，因為有虛空這個容器才能生長。同樣，大德須菩提！菩薩從各種善心中生起，依靠般若波羅蜜（Prajnaparamita，智慧到彼岸）這個容器而增長。』須菩提問：『那麼菩薩是如何增長的呢？』文殊師利回答：『就像虛空增長一樣，菩薩的增長也是如此，菩薩既沒有增長也沒有減少。為什麼呢？因為菩薩不增長煩惱，也不退失佛法。』須菩提問：『文殊師利！佛法和煩惱有什麼差別呢？』文殊師利回答：『大德須菩提！就像須彌山王（Sumeru，佛教宇宙觀中的中心山），陽光照耀之處都呈現同一種顏色，也就是金色。同樣，須菩提！般若之光照耀，一切煩惱都呈現同一種顏色，也就是佛法的顏色。所以，須菩提！用般若智慧來觀察，佛法和煩惱是平等沒有差別的。因此，大德須菩提！一切諸法都是佛法。』須菩提問：『文殊師利！因為什麼緣故說一切諸法都是佛法呢？』文殊回答：『因為一切諸法都是佛的智慧所覺悟的。』須菩提又問：『怎樣才算是如佛智所覺悟的呢？』文殊回答：『就像你最初的狀態，和最終的狀態一樣，不離開如如不動的本性，所以才說是如佛智所覺悟的。』須菩提又問：『

English version: Manjusri said, 'If someone cuts off all afflictions and claims to be a vessel of the Buddhadharma (Buddhapatra, a container for the Buddhadharma), such a so-called vessel is not a true vessel of the Buddhadharma. Only by not being attached to cutting off afflictions is one a true vessel of the Buddhadharma. If one is attached to cutting off afflictions, then one is not a vessel of the Buddhadharma.' Subhuti (Subhuti, one of the Buddha's ten great disciples, known for understanding emptiness) asked, 'What is this vessel you speak of used to contain?' Manjusri (Manjusri, a symbol of wisdom, often appearing as a Bodhisattva) replied, 'Non-containment is true containment. If what is contained does not leak, then you know it is a complete vessel; if what is contained leaks, then you know it is a broken vessel. Great Virtue Subhuti! Just as empty space is a vessel for various medicinal trees and forests, yet it is not a vessel itself. Likewise, Great Virtue Subhuti! A Bodhisattva is also a vessel of the Buddhadharma, yet is not a vessel itself. Great Virtue Subhuti! Just as various trees grow from the earth, they can grow because of the empty space as a vessel. Likewise, Great Virtue Subhuti! Bodhisattvas arise from various good minds and grow by means of the vessel of Prajnaparamita (Prajnaparamita, perfection of wisdom).' Subhuti asked, 'Then how does a Bodhisattva grow?' Manjusri replied, 'Just as empty space grows, so too does the growth of a Bodhisattva, and yet a Bodhisattva neither increases nor decreases. Why? Because a Bodhisattva does not increase afflictions, nor does he regress from the Buddhadharma.' Subhuti asked, 'Manjusri! What is the difference between the Buddhadharma and afflictions?' Manjusri replied, 'Great Virtue Subhuti! Just as Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), wherever the light shines, it is all the same color, namely golden. Likewise, Subhuti! When the light of Prajna shines, all afflictions are the same color, namely the color of the Buddhadharma. Therefore, Subhuti! When the Buddhadharma and afflictions are viewed with the wisdom of Prajna, they are equal and without difference. Therefore, Great Virtue Subhuti! All dharmas are the Buddhadharma.' Subhuti asked, 'Manjusri! For what reason are all dharmas the Buddhadharma?' Manjusri replied, 'Because all dharmas are awakened by the wisdom of the Buddha.' Subhuti further asked, 'How is it that they are awakened by the wisdom of the Buddha?' Manjusri replied, 'Just like your initial state, and your final state are the same, not departing from suchness, therefore it is said that they are awakened by the wisdom of the Buddha.' Subhuti further asked, '

【English Translation】 Manjusri said, 'If someone cuts off all afflictions and claims to be a vessel of the Buddhadharma (Buddhapatra, a container for the Buddhadharma), such a so-called vessel is not a true vessel of the Buddhadharma. Only by not being attached to cutting off afflictions is one a true vessel of the Buddhadharma. If one is attached to cutting off afflictions, then one is not a vessel of the Buddhadharma.' Subhuti (Subhuti, one of the Buddha's ten great disciples, known for understanding emptiness) asked, 'What is this vessel you speak of used to contain?' Manjusri (Manjusri, a symbol of wisdom, often appearing as a Bodhisattva) replied, 'Non-containment is true containment. If what is contained does not leak, then you know it is a complete vessel; if what is contained leaks, then you know it is a broken vessel. Great Virtue Subhuti! Just as empty space is a vessel for various medicinal trees and forests, yet it is not a vessel itself. Likewise, Great Virtue Subhuti! A Bodhisattva is also a vessel of the Buddhadharma, yet is not a vessel itself. Great Virtue Subhuti! Just as various trees grow from the earth, they can grow because of the empty space as a vessel. Likewise, Great Virtue Subhuti! Bodhisattvas arise from various good minds and grow by means of the vessel of Prajnaparamita (Prajnaparamita, perfection of wisdom).' Subhuti asked, 'Then how does a Bodhisattva grow?' Manjusri replied, 'Just as empty space grows, so too does the growth of a Bodhisattva, and yet a Bodhisattva neither increases nor decreases. Why? Because a Bodhisattva does not increase afflictions, nor does he regress from the Buddhadharma.' Subhuti asked, 'Manjusri! What is the difference between the Buddhadharma and afflictions?' Manjusri replied, 'Great Virtue Subhuti! Just as Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), wherever the light shines, it is all the same color, namely golden. Likewise, Subhuti! When the light of Prajna shines, all afflictions are the same color, namely the color of the Buddhadharma. Therefore, Subhuti! When the Buddhadharma and afflictions are viewed with the wisdom of Prajna, they are equal and without difference. Therefore, Great Virtue Subhuti! All dharmas are the Buddhadharma.' Subhuti asked, 'Manjusri! For what reason are all dharmas the Buddhadharma?' Manjusri replied, 'Because all dharmas are awakened by the wisdom of the Buddha.' Subhuti further asked, 'How is it that they are awakened by the wisdom of the Buddha?' Manjusri replied, 'Just like your initial state, and your final state are the same, not departing from suchness, therefore it is said that they are awakened by the wisdom of the Buddha.' Subhuti further asked, '

所言初后，云何初后？」

文殊答言：「初空后寂，故名初后。」

須菩提言：「空之與寂有何差別？」

文殊師利言：「大德須菩提！于意云何？如生金與熟金，有何差別？」

答言：「以言說故而有差別。」

文殊師利言：「如是，大德須菩提！以言說故言空言寂。若有智者，不著文字、不執文字。」

須菩提言：「文殊師利！凡夫、智者有何別相？」

文殊師利言：「大德須菩提！如佛所說，以業相故名為凡夫，以業相故名為智者。」

須菩提言：「文殊師利！業有何相？」

文殊師利言：「因緣為相，隨其所行有差別名，若無所行則無別名。凡夫有行、有差別名，慧者無行、無差別名，有無中間名為聖行。然此聖行，于諸凡夫名為非行。」

又問：「文殊師利！所言聖者為何謂也？」

文殊答言：「同入無著無諍句故。」

又問：「文殊師利！頗有諸法亦入無著無諍句不？」

文殊言：「有。大德須菩提！」

須菩提言：「何者是也？」

答言：「須菩提！一切眾流入大海已為一鹹味。如是，須菩提！一切諸法皆悉入于無著無諍同爲一味，謂解脫味。」

須菩提言：「解脫何事，說名解脫？」

【現代漢語翻譯】現代漢語譯本：『所言初后，云何初后？』

須菩提問：『你說的「初」和「后」，是什麼樣的「初」和「后」呢？』

文殊答言：『初空后寂，故名初后。』

文殊（Manjusri，智慧的象徵）回答說：『開始是空，最終是寂靜，所以叫做「初后」。』

須菩提言：『空之與寂有何差別？』

須菩提（Subhuti，佛陀的弟子）問：『空和寂之間有什麼區別？』

文殊師利言：『大德須菩提！于意云何？如生金與熟金，有何差別？』

文殊師利（Manjusri，智慧的象徵）說：『尊敬的須菩提！你認為怎麼樣？生金和熟金之間有什麼區別？』

答言：『以言說故而有差別。』

須菩提回答說：『從言語上來說，它們有區別。』

文殊師利言：『如是，大德須菩提！以言說故言空言寂。若有智者，不著文字、不執文字。』

文殊師利說：『是的，尊敬的須菩提！因為言語的緣故才說空說寂。如果是有智慧的人，就不會執著于文字，也不會被文字束縛。』

須菩提言：『文殊師利！凡夫、智者有何別相？』

須菩提問：『文殊師利！凡夫和智者有什麼區別？』

文殊師利言：『大德須菩提！如佛所說，以業相故名為凡夫，以業相故名為智者。』

文殊師利說：『尊敬的須菩提！正如佛陀所說，因為業的顯現而稱為凡夫，也因為業的顯現而稱為智者。』

須菩提言：『文殊師利！業有何相？』

須菩提問：『文殊師利！業有什麼樣的顯現？』

文殊師利言：『因緣為相，隨其所行有差別名，若無所行則無別名。凡夫有行、有差別名，慧者無行、無差別名，有無中間名為聖行。然此聖行，于諸凡夫名為非行。』

文殊師利說：『因緣是業的顯現，隨著所作所為的不同而有不同的名稱，如果沒有作為，就沒有特別的名稱。凡夫有所作為，有不同的名稱；有智慧的人沒有作為，沒有不同的名稱；有和無之間叫做聖行。然而這種聖行，對於凡夫來說，就好像不是行為一樣。』

又問：『文殊師利！所言聖者為何謂也？』

須菩提又問：『文殊師利！所說的聖人是指什麼呢？』

文殊答言：『同入無著無諍句故。』

文殊回答說：『因為他們都進入了無執著、無爭論的境界。』

又問：『文殊師利！頗有諸法亦入無著無諍句不？』

須菩提又問：『文殊師利！有沒有其他的法也進入無執著、無爭論的境界呢？』

文殊言：『有。大德須菩提！』

文殊說：『有。尊敬的須菩提！』

須菩提言：『何者是也？』

須菩提問：『是什麼呢？』

答言：『須菩提！一切眾流入大海已為一鹹味。如是，須菩提！一切諸法皆悉入于無著無諍同爲一味，謂解脫味。』

文殊回答說：『須菩提！所有的河流流入大海后都變成一種鹹味。同樣，須菩提！一切諸法都進入無執著、無爭論的境界，成為一種味道，叫做解脫味。』

須菩提言：『解脫何事，說名解脫？』

須菩提問：『擺脫了什麼，才叫做解脫呢？』

【English Translation】 English version: 『What is meant by 'beginning and end'? What kind of beginning and end are you referring to?』

Subhuti asked, 'When you speak of 'beginning and end,' what kind of 'beginning and end' are you talking about?'

Manjusri replied, 'The beginning is emptiness, and the end is stillness; therefore, it is called 'beginning and end.'

Manjusri (Manjusri, symbol of wisdom) answered, 'The beginning is emptiness, and the end is tranquility, therefore it is called 'beginning and end'.'

Subhuti said, 'What is the difference between emptiness and stillness?'

Subhuti (Subhuti, the Buddha's disciple) asked, 'What is the difference between emptiness and stillness?'

Manjusri said, 'Virtuous Subhuti! What do you think? What is the difference between raw gold and refined gold?'

Manjusri (Manjusri, symbol of wisdom) said, 'Virtuous Subhuti! What do you think? What is the difference between raw gold and refined gold?'

He replied, 'The difference lies in how they are spoken of.'

Subhuti replied, 'The difference lies in how they are described with words.'

Manjusri said, 'So it is, virtuous Subhuti! It is because of language that we speak of emptiness and stillness. If one is wise, one is not attached to words, nor does one cling to words.'

Subhuti said, 'Manjusri! What are the distinguishing characteristics between ordinary beings and wise beings?'

Subhuti asked, 'Manjusri! What are the distinguishing characteristics between ordinary beings and wise beings?'

Manjusri said, 'Virtuous Subhuti! As the Buddha said, it is because of the characteristics of karma that one is called an ordinary being, and it is because of the characteristics of karma that one is called a wise being.'

Subhuti said, 'Manjusri! What are the characteristics of karma?'

Subhuti asked, 'Manjusri! What are the characteristics of karma?'

Manjusri said, 'Causation is its characteristic. Depending on what is done, there are different names. If there is no action, there is no different name. Ordinary beings have actions and different names; wise beings have no actions and no different names. The state between having and not having is called holy conduct. However, this holy conduct is regarded as non-conduct by ordinary beings.'

He further asked, 'Manjusri! What is meant by 'holy'?'

Subhuti further asked, 'Manjusri! What is meant by 'holy'?'

Manjusri replied, 'It is because they all enter the state of non-attachment and non-contention.'

He further asked, 'Manjusri! Are there any other dharmas that also enter the state of non-attachment and non-contention?'

Subhuti further asked, 'Manjusri! Are there any other dharmas that also enter the state of non-attachment and non-contention?'

Manjusri said, 'Yes, virtuous Subhuti!'

Subhuti said, 'Which ones are they?'

Subhuti asked, 'Which ones are they?'

He replied, 'Subhuti! All rivers, once they flow into the great ocean, become one salty taste. Likewise, Subhuti! All dharmas, once they enter the state of non-attachment and non-contention, become one taste, which is called the taste of liberation.'

Manjusri replied, 'Subhuti! All rivers, once they flow into the great ocean, become one salty taste. Likewise, Subhuti! All dharmas, once they enter the state of non-attachment and non-contention, become one taste, which is called the taste of liberation.'

Subhuti said, 'What is it that is liberated from, that is called liberation?'

Subhuti asked, 'What is it that is liberated from, that is called liberation?'

文殊師利言：「大德須菩提！以何因緣故，或有縛者、或有無縛？」

須菩提言：「無智故縛。」

文殊師利言：「如是，斷無智故，名為解脫。」

須菩提言：「諸法平等，云何說智及與無智？」

文殊師利言：「如春熱時名為熱水，如冬降寒名為冷水，然其水性無有差別。如是，須菩提！不正思惟煩惱所熱名為無智，若正思惟名曰為智。然其此中無有士夫名智無智。」

須菩提言：「文殊師利！此義難覺。」

文殊師利言：「大德須菩提！行二行故。」

須菩提言：「是義難見。」

文殊師利言：「無慧眼故。」

須菩提言：「此義難入。」

文殊師利言：「不得底故。」

須菩提言：「此義難知。」

文殊師利言：「增上慢故。」

須菩提言：「此義難覺。」

文殊師利言：「舍離覺故。」

須菩提言：「此義難脫。」

文殊師利言：「樂樔窟故。」

須菩提言：「此義難思」

文殊師利言：「是中無相行故。」

須菩提言：「此義難覺難觀。」

文殊師利言：「是中無言說故。」

須菩提言：「此義叵得。」

文殊師利言：「是中乃至無少義故。」

須菩

【現代漢語翻譯】現代漢語譯本文殊師利（Manjushri）菩薩說：『尊敬的須菩提（Subhuti）！因為什麼緣故，有人被束縛，有人不被束縛呢？』須菩提回答：『因為沒有智慧而被束縛。』文殊師利菩薩說：『是的，斷除沒有智慧，就叫做解脫。』須菩提說：『諸法是平等的，怎麼能說有智慧和沒有智慧呢？』文殊師利菩薩說：『比如春天炎熱的時候叫做熱水，冬天寒冷的時候叫做冷水，但是水的性質並沒有差別。同樣，須菩提！不正當的思惟被煩惱所熱，叫做沒有智慧；如果正當的思惟，就叫做智慧。然而其中並沒有一個叫做智慧或沒有智慧的人。』須菩提說：『文殊師利！這個道理難以覺察。』文殊師利菩薩說：『因為同時進行兩種行為的緣故。』須菩提說：『這個道理難以見到。』文殊師利菩薩說：『因為沒有智慧之眼的緣故。』須菩提說：『這個道理難以進入。』文殊師利菩薩說：『因為沒有到達底部的緣故。』須菩提說：『這個道理難以知曉。』文殊師利菩薩說：『因為增上慢的緣故。』須菩提說：『這個道理難以覺察。』文殊師利菩薩說：『因為捨棄覺悟的緣故。』須菩提說：『這個道理難以解脫。』文殊師利菩薩說：『因為喜歡安於巢穴的緣故。』須菩提說：『這個道理難以思議。』文殊師利菩薩說：『因為其中沒有相的緣故。』須菩提說：『這個道理難以覺察，難以觀察。』文殊師利菩薩說：『因為其中沒有言說的緣故。』須菩提說：『這個道理不可得到。』文殊師利菩薩說：『因為其中乃至沒有絲毫意義的緣故。』

【English Translation】 English version Manjushri said: 'Virtuous Subhuti! For what reason are some bound and some unbound?' Subhuti said: 'Bound by lack of wisdom.' Manjushri said: 'Indeed, the cessation of ignorance is called liberation.' Subhuti said: 'All dharmas are equal; how can you speak of wisdom and lack of wisdom?' Manjushri said: 'For example, in the heat of spring it is called hot water, and in the cold of winter it is called cold water, but the nature of the water is not different. Likewise, Subhuti! Incorrect thinking, heated by afflictions, is called lack of wisdom; if it is correct thinking, it is called wisdom. However, there is no person within it called wise or unwise.' Subhuti said: 'Manjushri! This meaning is difficult to perceive.' Manjushri said: 'Because of practicing two practices.' Subhuti said: 'This meaning is difficult to see.' Manjushri said: 'Because there is no eye of wisdom.' Subhuti said: 'This meaning is difficult to enter.' Manjushri said: 'Because the bottom is not reached.' Subhuti said: 'This meaning is difficult to know.' Manjushri said: 'Because of increased pride.' Subhuti said: 'This meaning is difficult to perceive.' Manjushri said: 'Because of abandoning awakening.' Subhuti said: 'This meaning is difficult to escape.' Manjushri said: 'Because of delighting in the nest.' Subhuti said: 'This meaning is difficult to contemplate.' Manjushri said: 'Because there is no characteristic in it.' Subhuti said: 'This meaning is difficult to perceive and difficult to observe.' Manjushri said: 'Because there is no speech in it.' Subhuti said: 'This meaning is unattainable.' Manjushri said: 'Because there is not even the slightest meaning in it.'

提言：「此義乃是智者所解。」

文殊師利言：「解自心如故。」

「文殊師利！如來所說謂利非利。何故世尊說如是句？」

文殊師利言：「大德須菩提！所言利者，名不可得。於是事中欲有所得，是利名非利。大德須菩提！又複利者，名為寂靜。是中若起身心之行，是利名非利。是故如來說利非利。」

須菩提言：「如佛所說一切法非法。此何謂也？」

文殊師利言：「大德須菩提！如佛所說，能知我法如筏喻者，法尚應舍況復非法。若法應舍，則不名法、不名非法。」

須菩提言：「文殊師利！如來佛法可非法耶？」

文殊師利言：「大德須菩提！如來佛法無有決定，若無決定則不應說是法、非法，是故佛說一切法非法。」

須菩提言：「希有文殊師利！新行菩薩聞如是說而不驚怖。」

文殊師利言：「汝意云何？師子王子聞師子吼，有驚怖不？如雁王子行虛空中，畏墮空不？」

須菩提言：「不也。文殊師利！」

文殊師利言：「如是，須菩提！若有如來種性菩薩，去至如中從如出生，聞一切法、一切音聲，一切所說而不驚畏。大德須菩提！凡有畏者，於何而畏？」

須菩提言：「若以我見為實有者，是則有畏。」

文殊

【現代漢語翻譯】現代漢語譯本：提問者說：『這個道理只有智者才能理解。』文殊師利（Manjushri，菩薩名）回答說：『理解自己的心本來如此。』提問者問：『文殊師利！如來說的所謂「利」不是真正的「利」，世尊為什麼這樣說？』文殊師利回答說：『大德須菩提（Subhuti，佛陀的弟子名）！所說的「利」，實際上是不可得的。如果想在其中有所得，那麼這種「利」就不是真正的「利」。大德須菩提！而且，「利」也可以說是寂靜。如果身心有所行動，那麼這種「利」也不是真正的「利」。所以如來說「利非利」。』須菩提問：『如佛所說一切法皆非法，這是什麼意思呢？』文殊師利回答說：『大德須菩提！如佛所說，如果能理解佛法如同筏子（raft）的比喻，那麼法尚且應該捨棄，更何況不是法呢？如果法都應該捨棄，那麼就不能稱之為法，也不能稱之為非法。』須菩提問：『文殊師利！如來的佛法可以是非法嗎？』文殊師利回答說：『大德須菩提！如來的佛法沒有絕對的定論，如果沒有絕對的定論，就不應該說是法或非法，所以佛說一切法非法。』須菩提說：『稀有啊，文殊師利！新修行的菩薩聽到這樣的話竟然不驚慌恐懼。』文殊師利回答說：『你認為怎麼樣？小獅子聽到獅子的吼叫，會驚慌恐懼嗎？像大雁的幼鳥在天空中飛行，會害怕從空中掉下來嗎？』須菩提回答說：『不會的，文殊師利！』文殊師利說：『是的，須菩提！如果有如來種性的菩薩，進入真如的境界，從真如中出生，聽到一切法、一切音聲、一切所說都不會驚慌畏懼。大德須菩提！凡是會產生畏懼的，是因為畏懼什麼呢？』須菩提回答說：『如果認為「我見」（belief in a permanent self）是真實存在的，那麼就會產生畏懼。』文殊

【English Translation】 English version: Questioner: 'This meaning is understood only by the wise.' Manjushri (Manjushri, name of a Bodhisattva) said: 'Understanding one's own mind as it is.' Questioner: 'Manjushri! What the Tathagata (Tathagata, an epithet of the Buddha) speaks of as 'benefit' is not truly 'benefit'. Why does the World-Honored One (World-Honored One, an epithet of the Buddha) say such a thing?' Manjushri said: 'Great Virtue Subhuti (Subhuti, a disciple of the Buddha)! What is called 'benefit' is, in reality, unattainable. If one seeks to gain something from it, then this 'benefit' is not a true 'benefit'. Great Virtue Subhuti! Furthermore, 'benefit' can also be called stillness. If one engages in actions of body and mind within it, then this 'benefit' is not a true 'benefit'. Therefore, the Tathagata says 'benefit is not benefit'.' Subhuti: 'As the Buddha said, all dharmas (dharmas, teachings or phenomena) are non-dharmas. What does this mean?' Manjushri said: 'Great Virtue Subhuti! As the Buddha said, if one can understand my teachings as being like a raft, then one should abandon even the teachings, let alone what is not the teachings. If the teachings should be abandoned, then they cannot be called teachings, nor can they be called non-teachings.' Subhuti: 'Manjushri! Can the Tathagata's Buddha-dharma (Buddha-dharma, the teachings of the Buddha) be non-dharma?' Manjushri said: 'Great Virtue Subhuti! The Tathagata's Buddha-dharma has no fixed determination. If there is no fixed determination, then one should not say it is dharma or non-dharma. Therefore, the Buddha said all dharmas are non-dharmas.' Subhuti: 'Rare indeed, Manjushri! A newly practicing Bodhisattva hearing such words is not frightened.' Manjushri said: 'What do you think? Does a lion cub hearing a lion's roar become frightened? Does a young goose flying in the sky fear falling from the sky?' Subhuti: 'No, Manjushri!' Manjushri said: 'So it is, Subhuti! If there is a Bodhisattva of the Tathagata's lineage, who enters the realm of Suchness (Suchness, the true nature of reality), born from Suchness, hearing all dharmas, all sounds, all that is spoken, they will not be frightened or fearful. Great Virtue Subhuti! Whoever has fear, what do they fear?' Subhuti: 'If one considers the 'belief in a permanent self' (belief in a permanent self) to be truly existent, then there will be fear.' Manjushri

師利言：「菩薩解知了我見故，於一切法、一切音聲、一切所說，不生驚畏。」

須菩提言：「文殊師利！若其菩薩知解我見，何不得果？」

文殊師利言：「無有菩薩得證果者。菩薩之人唯觀察知，為趣佛智不取果證。菩薩常於一切眾生修行大悲，雖知我見不墮證果。」

須菩提言：「而是菩薩善巧方便，雖知我見而不取果？」

文殊師利言：「如是，大德！若有菩薩為智方便界所攝者，而是菩薩雖知我見而不取果。大德須菩提！如大力士執持利刀斬娑羅樹，雖斷猶住不即墮落。如是，須菩提！菩薩若於一切眾生有大慈悲、大方便智，雖知我見而不證果。大德須菩提！或時天降大潤澤雨，是娑羅樹即便還生，生葉華果利益眾生。如是，須菩提！菩薩若為大慈大悲之所潤洽，菩薩智界還生三界，示現受于種性生死，為諸眾生作大利益。大德須菩提！設有大風吹是娑羅樹，觚枝莖果便墮于地。如是，大德須菩提！是諸菩薩為大智慧猛風吹，墮道場上畢竟永滅。」

爾時世尊贊文殊師利：「善哉善哉！善說菩薩智方便界，大慈大悲相應說法。文殊師利！聽吾說喻。如大龍王生於是心，興起大云遍是雲中，雨熱霹靂至處皆燒；復雨大雨為生長故。如是，文殊師利！方便菩薩起大智慧及方便云

【現代漢語翻譯】現代漢語譯本師利（Śāriputra）說：『菩薩因爲了解並知曉了我見（ātma-dṛṣṭi，對自我的執著）的虛妄性，所以對於一切法、一切音聲、一切所說，都不會產生驚慌和畏懼。』須菩提（Subhūti）說：『文殊師利（Mañjuśrī）！如果菩薩瞭解並知曉了我見，為什麼不能證得果位呢？』文殊師利說：『實際上沒有菩薩會證得果位。菩薩只是觀察和了解，爲了趨向佛的智慧而不去追求果位的證得。菩薩常常對一切眾生修行大慈悲，即使瞭解我見也不會墮入證果。』須菩提說：『那麼，這位菩薩真是善於運用巧妙的方便法門，即使瞭解我見也不去證得果位嗎？』文殊師利說：『是的，大德！如果有菩薩被智慧方便的境界所攝持，那麼這位菩薩即使瞭解我見也不會去證得果位。大德須菩提！就像大力士拿著鋒利的刀砍娑羅樹（śāla tree），即使砍斷了，樹仍然保持原狀，不會立刻倒下。同樣，須菩提！菩薩如果對一切眾生有大慈悲、大方便智慧，即使瞭解我見也不會證得果位。大德須菩提！有時天上降下很大的滋潤雨水，這娑羅樹就會重新生長，生出葉子、花朵和果實，利益眾生。同樣，須菩提！菩薩如果被大慈大悲所滋潤，菩薩的智慧境界還會重新在三界（trayo dhātavaḥ，欲界、色界、無色界）中產生，示現承受各種生命形態的生死輪迴，為眾生帶來巨大的利益。大德須菩提！假設有大風吹這娑羅樹，枯萎的枝條、樹幹和果實就會掉落在地上。同樣，大德須菩提！這些菩薩被大智慧的猛烈之風吹拂，就會在道場上徹底地、永遠地滅度。』這時，世尊讚歎文殊師利：『說得好啊！說得好啊！善於解說菩薩的智慧方便境界，以大慈大悲相應的說法。文殊師利！聽我說個比喻。就像大龍王（Nāga-rāja）生起這樣的心念，興起巨大的雲朵遍佈天空，雨水、炎熱和霹靂所到之處都會被燒燬；又降下大雨爲了生長萬物。同樣，文殊師利！方便菩薩生起大智慧和方便的雲朵』

【English Translation】 English version Śāriputra said, 'Because a Bodhisattva understands and knows the nature of self-view (ātma-dṛṣṭi, clinging to the self), he does not experience fear or dread in relation to all dharmas, all sounds, and all that is spoken.' Subhūti said, 'Mañjuśrī! If a Bodhisattva understands and knows the nature of self-view, why does he not attain the fruit?' Mañjuśrī said, 'There is actually no Bodhisattva who attains the fruit. Bodhisattvas only observe and understand, and they do not seek the attainment of the fruit in order to move towards the wisdom of the Buddha. Bodhisattvas constantly cultivate great compassion towards all sentient beings, and even if they understand self-view, they do not fall into the attainment of the fruit.' Subhūti said, 'Then, is this Bodhisattva skillful in using expedient means, even though he understands self-view, he does not attain the fruit?' Mañjuśrī said, 'Yes, great worthy one! If a Bodhisattva is governed by the realm of wisdom and skillful means, then this Bodhisattva, even if he understands self-view, does not attain the fruit. Great worthy one, Subhūti! It is like a strong man holding a sharp knife and cutting down a śāla tree. Even though it is cut, it remains standing and does not immediately fall. Similarly, Subhūti! If a Bodhisattva has great compassion and great skillful wisdom towards all sentient beings, even if he understands self-view, he does not attain the fruit. Great worthy one, Subhūti! Sometimes the heavens send down great nourishing rain, and the śāla tree will then grow again, producing leaves, flowers, and fruits, benefiting sentient beings. Similarly, Subhūti! If a Bodhisattva is nourished by great compassion, the realm of the Bodhisattva's wisdom will arise again in the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), manifesting the cycle of birth and death in various forms of life, bringing great benefits to sentient beings. Great worthy one, Subhūti! Suppose a great wind blows on the śāla tree, and the withered branches, trunk, and fruits will fall to the ground. Similarly, great worthy one, Subhūti! These Bodhisattvas, blown by the fierce wind of great wisdom, will utterly and permanently pass away on the Bodhi-mandala.' At that time, the World Honored One praised Mañjuśrī, 'Excellent! Excellent! You have skillfully explained the realm of the Bodhisattva's wisdom and skillful means, teaching in accordance with great compassion. Mañjuśrī! Listen to my analogy. It is like the great Nāga-rāja (Dragon King) generating such a thought, raising great clouds that cover the sky, and wherever the rain, heat, and thunderbolts reach, they are burned; and then it rains heavily for the sake of growth. Similarly, Mañjuśrī! The Bodhisattva of skillful means raises clouds of great wisdom and skillful means.'

，現行一切諸凡夫事教化凡夫，現行聖行調伏眾生。

「文殊師利！如大香樹根香，有異莖香、葉香、華香、果香，各各別異。如是，文殊師利！菩薩所有智慧香身亦復如是，隨諸眾生所應聞解出相應法香，然大悲根而不移動。

「文殊師利！如毗楞伽摩尼寶珠在帝釋頸，悉遍普照三十三天，以珠力故一切所有皆悉照現；然此寶珠無有憶想。如是，文殊師利！凈寶珠者喻菩薩智性現一切事，而是菩薩無一切想。

「文殊師利！如如意珠能滿一切眾生所愿，然是寶珠無有憶想。如是，文殊師利，菩薩所有凈意寶珠，能滿一切眾生所愿，於一切處無有憶想。

「文殊師利！如因虛空火得熾然，因空下雨，而是虛空無有寒熱。如是，文殊師利！方便菩薩住在三界，行寂涅槃不為結熱，在佛法中無所染著，二俱利益。

「文殊師利！如因虛空出生毒樹亦生藥樹，然是虛空不為毒害、非藥除凈。如是，文殊師利！若有智慧方便菩薩，五陰之身猶如毒樹，信等五根如彼藥樹，非陰結染、非根凈結，二俱有利。

「文殊師利！如漉水筒，若暫一塞水則不漏，若復暫放其水便漏。如是，文殊師利！若有智慧方便菩薩，住於三昧成就大通不著諸界，若暫起定現漏諸界，隨其所應而演說法。

【現代漢語翻譯】現代漢語譯本：現在所做的一切都是爲了教化凡夫俗子，所行的一切聖行都是爲了調伏眾生。

文殊師利（Manjushri，菩薩名）！就像大香樹，根部的香味、樹莖的香味、樹葉的香味、花朵的香味、果實的香味，各自不同。同樣的，文殊師利！菩薩所具有的智慧之香身也是如此，隨著眾生所應該聽聞和理解的，散發出相應的法香，然而其大悲之根卻不會因此而動搖。

文殊師利！就像毗楞伽摩尼寶珠（Vilangamaṇi，一種寶珠）在帝釋天（Indra，神名）的頸項上，能夠普遍照亮三十三天（Trayastrimsa，佛教宇宙觀中的一個天界），因為寶珠的力量，一切事物都顯現出來；然而這顆寶珠本身並沒有任何思慮。同樣的，文殊師利！清凈的寶珠比喻菩薩的智慧能夠顯現一切事物，而菩薩本身卻沒有一切妄想。

文殊師利！就像如意珠（Cintamani，能滿足願望的寶珠）能夠滿足一切眾生的願望，然而這顆寶珠本身並沒有任何思慮。同樣的，文殊師利！菩薩所具有的清凈意念的寶珠，能夠滿足一切眾生的願望，在任何地方都沒有任何思慮。

文殊師利！就像因為虛空（Akasha，空間）而使火能夠熾烈燃燒，因為虛空而降下雨水，然而虛空本身並沒有寒冷或炎熱。同樣的，文殊師利！具有方便智慧的菩薩安住在三界（Trailokya，欲界、色界、無色界），修行寂靜的涅槃（Nirvana，解脫），不被煩惱所困擾，在佛法中沒有任何染著，利益自己也利益他人。

文殊師利！就像因為虛空而生長出毒樹，也生長出藥樹，然而虛空本身不會因為毒害而受損，也不會因為藥物而變得清凈。同樣的，文殊師利！如果具有智慧方便的菩薩，將五陰之身（Skandha，色、受、想、行、識）看作是毒樹，將信等五根（Indriya，信、精進、念、定、慧）看作是藥樹，既不會被五陰的煩惱所染污，也不會因為五根而執著于清凈，兩者都有利。

文殊師利！就像濾水筒，如果暫時堵塞一下，水就不會漏出來，如果暫時放開，水就會漏出來。同樣的，文殊師利！如果具有智慧方便的菩薩，安住在三昧（Samadhi，禪定）中，成就大神通，不執著于諸界，如果暫時出定，就會顯現於諸界，隨著眾生所應接受的，而演說佛法。

【English Translation】 English version: What is currently being done is to teach ordinary people, and all the holy practices are to subdue sentient beings.

Manjushri (Manjushri, name of a Bodhisattva)! Just like a great fragrant tree, the fragrance of the root, the fragrance of the stem, the fragrance of the leaves, the fragrance of the flowers, and the fragrance of the fruits are all different. Similarly, Manjushri! The fragrant body of wisdom possessed by a Bodhisattva is also like this, emitting corresponding fragrances of Dharma according to what sentient beings should hear and understand, yet the root of great compassion does not move.

Manjushri! Just like the Vilangamaṇi jewel (Vilangamaṇi, a type of jewel) on the neck of Indra (Indra, name of a deity), it can universally illuminate the Thirty-three Heavens (Trayastrimsa, a celestial realm in Buddhist cosmology), and because of the power of the jewel, all things are revealed; yet this jewel itself has no thoughts. Similarly, Manjushri! The pure jewel is a metaphor for the wisdom of a Bodhisattva, which can manifest all things, but the Bodhisattva himself has no delusions.

Manjushri! Just like the Cintamani jewel (Cintamani, a wish-fulfilling jewel) can fulfill the wishes of all sentient beings, yet this jewel itself has no thoughts. Similarly, Manjushri! The pure mind jewel possessed by a Bodhisattva can fulfill the wishes of all sentient beings, and in all places, there are no thoughts.

Manjushri! Just as fire can burn fiercely because of space (Akasha, space), and rain falls because of space, yet space itself has no cold or heat. Similarly, Manjushri! A Bodhisattva with skillful means dwells in the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm), practices the quietude of Nirvana (Nirvana, liberation), is not troubled by afflictions, has no attachments in the Buddhadharma, and benefits both himself and others.

Manjushri! Just as poisonous trees grow and medicinal trees grow because of space, yet space itself is not harmed by poison, nor is it purified by medicine. Similarly, Manjushri! If a Bodhisattva with wisdom and skillful means regards the five aggregates (Skandha, form, feeling, perception, volition, and consciousness) as poisonous trees, and the five roots of faith, etc. (Indriya, faith, effort, mindfulness, concentration, and wisdom) as medicinal trees, he will neither be defiled by the afflictions of the five aggregates nor be attached to purity because of the five roots, and both are beneficial.

Manjushri! Just like a water filter, if it is temporarily blocked, the water will not leak, and if it is temporarily released, the water will leak. Similarly, Manjushri! If a Bodhisattva with wisdom and skillful means dwells in Samadhi (Samadhi, meditation), achieves great supernatural powers, and is not attached to the realms, if he temporarily emerges from meditation, he will appear in the realms and expound the Dharma according to what sentient beings should receive.

「文殊師利！如極好鳥善護氄者不自惜身。如是，文殊師利！住大悲菩薩，善護眾生不自惜身。

「文殊師利！如師子獸王無所畏懼，唯除猛火。如是，文殊師利，方便菩薩不畏一切，唯除聲聞、緣覺解脫。

「文殊師利！如伊羅寧龍像是畜生道，能現一切諸莊嚴事，由是帝釋福德力故。如是，文殊師利！菩薩乃能作于畜生現法莊嚴，隨所應度而化度之。

「文殊師利！如火燧出火、寶珠出火，二俱能燒。如是，文殊師利！若有菩薩始初發心，乃至道場最後之心，二俱能燒一切眾生一切結使。

「文殊師利！猶如諸樹有種種色、種種香、種種果，皆因四大而得生長。如是，文殊師利！菩薩以種種門集諸善根，一切皆攝在菩提心，迴向菩提以為增長。

「文殊師利！如轉輪王輪寶若去，四兵皆從。如是，文殊師利！菩薩方便智波羅蜜隨所至處，所有一切助菩提法皆悉隨從。

「文殊師利！猶如迦陵頻伽鳥王卵中鳥子，其嘴未現便出迦陵頻伽妙聲。如是，文殊師利！佛法卵中諸菩薩等，未壞我見、未出三界，然能演出佛法妙音，謂空、無想、無作行音。

「文殊師利！如迦陵頻伽至孔雀群終不鳴呼，還至迦陵頻伽鳥中乃復鳴呼。如是，文殊師利！菩薩若至一切聲聞、緣覺眾中

【現代漢語翻譯】現代漢語譯本『文殊師利！（Manjushri，智慧的象徵）就像極好的鳥兒善於保護自己的羽毛，不愛惜自己的身體一樣。文殊師利！安住于大悲心的菩薩，善於守護眾生，也不愛惜自己的身體。『文殊師利！就像獅子獸王一樣無所畏懼，除了猛烈的火焰。文殊師利，具有方便智慧的菩薩不畏懼一切，除了聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，靠自己力量證悟者）的解脫。『文殊師利！就像伊羅寧龍象（Airāvana，帝釋天的坐騎）是畜生道，能夠顯現一切莊嚴的事情，這是由於帝釋天（Indra，佛教護法神）的福德力量。文殊師利！菩薩也能夠示現在畜生道中，顯現種種莊嚴，隨著所應度化的對象而進行教化。『文殊師利！就像火燧（古代取火工具）可以出火，寶珠也可以出火，兩者都能夠燃燒。文殊師利！如果有菩薩最初發菩提心，乃至到達道場（Bodhimanda，證悟之地）的最後的心念，這兩種心念都能夠燒盡一切眾生的一切煩惱。『文殊師利！就像各種樹木有種種顏色、種種香味、種種果實，都是因為四大（地、水、火、風）而得以生長。文殊師利！菩薩以種種法門積聚各種善根，一切都攝入菩提心（Bodhicitta，追求覺悟的心），迴向菩提，以此來增長。『文殊師利！就像轉輪王（Chakravartin，擁有統治世界的輪寶的聖王）的輪寶如果前去，四種軍隊都會跟隨。文殊師利！菩薩的方便智波羅蜜（Upāya-jñāna-pāramitā，善巧智慧的完美）到達任何地方，所有一切幫助菩提的法都全部跟隨。『文殊師利！就像迦陵頻伽鳥（Kalaviṅka，一種美妙的鳥）王，即使在卵中的鳥子，嘴巴還沒有長出來，就能發出迦陵頻伽的美妙聲音。文殊師利！佛法之卵中的諸位菩薩等，即使還沒有破除我見（ātma-dṛṣṭi，對自我的執著）、沒有脫離三界（欲界、色界、無色界），卻能夠演奏出佛法的妙音，也就是空（Śūnyatā，空性）、無相（Animitta，無相）、無作（Apranihita，無愿）的修行之音。『文殊師利！就像迦陵頻伽鳥到了孔雀群中就不鳴叫，回到迦陵頻伽鳥群中才再次鳴叫。文殊師利！菩薩如果到了聲聞、緣覺的群體中

【English Translation】 English version 『Manjushri (Manjushri, symbol of wisdom)! Just like an excellent bird that carefully protects its down feathers and does not cherish its own body. Likewise, Manjushri! A Bodhisattva who dwells in great compassion carefully protects all beings and does not cherish his own body. 『Manjushri! Just like the lion, the king of beasts, is fearless except for fierce flames. Likewise, Manjushri, a Bodhisattva with skillful means fears nothing except the liberation of Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own). 『Manjushri! Just like Airāvana (Airāvana, Indra's mount), the dragon elephant, is in the animal realm and can manifest all kinds of adornments, due to the power of Indra's (Indra, a Buddhist protector deity) merit. Likewise, Manjushri! A Bodhisattva can also manifest adornments in the animal realm, transforming beings according to their needs. 『Manjushri! Just like a fire drill produces fire, and a precious jewel produces fire, both can burn. Likewise, Manjushri! If a Bodhisattva has the initial aspiration for enlightenment, up to the final thought in the Bodhimanda (Bodhimanda, place of enlightenment), both of these can burn away all the afflictions of all beings. 『Manjushri! Just like various trees have various colors, various fragrances, and various fruits, all grow because of the four elements (earth, water, fire, and wind). Likewise, Manjushri! A Bodhisattva gathers various roots of virtue through various means, and all are gathered into the Bodhicitta (Bodhicitta, the mind of enlightenment), dedicating them to enlightenment for growth. 『Manjushri! Just like when the wheel treasure of a Chakravartin (Chakravartin, a holy king who possesses a wheel treasure that rules the world) goes forth, the four divisions of the army follow. Likewise, Manjushri! Wherever the Bodhisattva's Upāya-jñāna-pāramitā (Upāya-jñāna-pāramitā, perfection of skillful wisdom) goes, all the practices that aid enlightenment follow. 『Manjushri! Just like the Kalaviṅka (Kalaviṅka, a melodious bird) bird king, even as a chick in the egg, before its beak appears, it emits the wonderful sound of the Kalaviṅka. Likewise, Manjushri! Bodhisattvas in the egg of the Dharma, even before they have destroyed the ātma-dṛṣṭi (ātma-dṛṣṭi, clinging to self) and left the three realms (desire realm, form realm, formless realm), can still produce the wonderful sound of the Dharma, which is the sound of emptiness (Śūnyatā, emptiness), signlessness (Animitta, signlessness), and wishlessness (Apranihita, wishlessness).' 『Manjushri! Just as the Kalaviṅka bird does not sing when it is among peacocks, but sings again when it returns to the Kalaviṅka birds. Likewise, Manjushri! If a Bodhisattva goes among the Śrāvakas and Pratyekabuddhas

，終不演說不可思議諸佛之法，至菩薩眾爾乃演說。

「文殊師利！如旋嵐大風，閻浮界內樹木諸山無能當者。如是，文殊師利！菩薩演說不可思議諸佛法時，學及無學聲聞、緣覺，除佛護持不能信解，若信解者是佛護持。

「文殊師利！猶如日宮所出光明，凈穢等照，無有增減、無能呵者。如是，文殊師利！方便菩薩放智光明，雖與一切凡夫共，俱不為所壞，與聲聞緣覺俱，不為所染，無有能呵菩薩方便智慧光者。

「文殊師利！如波利質多拘毗陀羅樹，若葉落時，三十三天歡喜踴躍，作如是言：『是樹不久當生華果。』如是，文殊師利！若有菩薩能一切舍，是時諸佛皆大歡喜，而是菩薩不久當與一切眾生生法華法果。

「文殊師利！如調弱樹，隨風動轉不畏摧折。如是，文殊師利！菩薩善能隨順眾生，則不畏墮一切聲聞、緣覺地中。

「文殊師利！猶如水流順下而去。如是，文殊師利！無慢菩薩亦復如是，流趣順向於一切智。

「文殊師利！猶如大海，始初安時其處最卑，然後眾流悉皆歸之。如是，文殊師利！菩薩除滅憍慢貢高，然後佛法悉流歸之。

「文殊師利！如金剛珠，能破一切諸餘眾寶，而此寶珠無能壞者。如是，文殊師利！方便菩薩調伏，一切聲聞、緣覺

【現代漢語翻譯】現代漢語譯本：終究不會對（尚未證得菩薩果位的）人演說不可思議的諸佛之法，只有到了菩薩眾面前才演說。文殊師利（Manjushri，智慧的象徵）！就像旋風大風一樣，閻浮界（Jambudvipa，我們所居住的世界）內的樹木和山脈沒有能抵擋的。同樣，文殊師利！菩薩演說不可思議的諸佛之法時，有學和無學的聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自悟道者），除了得到佛的護持，不能相信和理解，如果有人能相信和理解，那就是佛的護持。文殊師利！就像太陽的光明一樣，清凈和污穢都同樣照耀，沒有增減，也沒有人能指責。同樣，文殊師利！方便的菩薩放出智慧的光明，雖然與一切凡夫共同存在，卻不會被凡夫所破壞，與聲聞和緣覺共同存在，也不會被他們所污染，沒有人能指責菩薩方便的智慧之光。文殊師利！就像波利質多拘毗陀羅樹（Parijataka Kovidara，天界之樹），當葉子落下時，三十三天（Trayastrimsa，欲界第二天）歡喜踴躍，這樣說：『這樹不久將要開花結果。』同樣，文殊師利！如果菩薩能夠一切都捨棄，這時諸佛都非常歡喜，而這位菩薩不久將要與一切眾生結出法華（Saddharma Pundarika，妙法蓮華經）的法果。文殊師利！就像調順的弱小的樹，隨風搖動卻不害怕被摧折。同樣，文殊師利！菩薩善於隨順眾生，就不害怕墮入一切聲聞、緣覺的境界中。文殊師利！就像水流順著向下流去。同樣，文殊師利！沒有傲慢的菩薩也是這樣，流向趨向於一切智慧（Sarvajna，佛的智慧）。文殊師利！就像大海，最初安定時它的位置最低，然後所有的河流都歸向它。同樣，文殊師利！菩薩消除驕慢和貢高，然後佛法全部流歸於他。文殊師利！就像金剛珠，能夠破除一切其他的眾寶，而這個寶珠沒有能破壞它的。同樣，文殊師利！方便的菩薩調伏一切聲聞、緣覺

【English Translation】 English version: Ultimately, they do not expound the inconceivable Dharma of all Buddhas to those who are not Bodhisattvas; only to the assembly of Bodhisattvas do they expound it. Manjushri (Manjushri, symbol of wisdom)! It is like a whirlwind, a great wind, that no trees or mountains within Jambudvipa (Jambudvipa, the world we live in) can withstand. Likewise, Manjushri! When Bodhisattvas expound the inconceivable Dharma of all Buddhas, the Sravakas (Sravaka, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own) who are still learning or have completed their learning cannot believe or understand it unless they are protected by the Buddhas; if they can believe and understand it, it is because of the Buddhas' protection. Manjushri! It is like the light emitted from the sun, shining equally on both the pure and the impure, without increase or decrease, and without anyone being able to criticize it. Likewise, Manjushri! The expedient Bodhisattva emits the light of wisdom, and although he is with all ordinary beings, he is not corrupted by them; although he is with Sravakas and Pratyekabuddhas, he is not defiled by them; and no one can criticize the expedient Bodhisattva's light of wisdom. Manjushri! It is like the Parijataka Kovidara tree (Parijataka Kovidara, a tree in the heavens); when its leaves fall, the Trayastrimsa (Trayastrimsa, the second heaven of the desire realm) rejoice and leap for joy, saying, 'This tree will soon blossom and bear fruit.' Likewise, Manjushri! If a Bodhisattva can give up everything, then all the Buddhas will greatly rejoice, and this Bodhisattva will soon bear the fruit of the Lotus Dharma (Saddharma Pundarika, the Lotus Sutra) with all beings. Manjushri! It is like a tamed, weak tree that sways in the wind but is not afraid of being broken. Likewise, Manjushri! A Bodhisattva who is skilled at according with beings is not afraid of falling into the realm of all Sravakas and Pratyekabuddhas. Manjushri! It is like a stream of water flowing downwards. Likewise, Manjushri! A Bodhisattva without arrogance is also like this, flowing and tending towards all wisdom (Sarvajna, the wisdom of the Buddha). Manjushri! It is like the great ocean, whose place is the lowest when it is first established, and then all the rivers flow into it. Likewise, Manjushri! When a Bodhisattva eliminates pride and arrogance, then all the Buddha's Dharma flows into him. Manjushri! It is like a diamond, which can break all other jewels, but no jewel can break it. Likewise, Manjushri! The expedient Bodhisattva subdues all Sravakas and Pratyekabuddhas

而不墮中。

「文殊師利！如曼陀羅華，無風之時香氣普遍滿一由旬。如是，文殊師利！方便菩薩無聖慧根，慈香普遍一切眾生。

「文殊師利！如曼陀羅華，有嗅香者一切病癒無諸苦患。如是，文殊師利！大慈大悲諸菩薩等若有隨喜，一切結病悉皆除滅無有逼惱。

「文殊師利！如佛出世，優曇缽華則便出現。如是，文殊師利！有菩薩出世，諸佛法華皆悉出現。

「文殊師利！如阿那婆達多大龍王雨遍閻浮提。如是，文殊師利！菩薩如是，以大法雨等心普潤一切眾生。

「文殊師利！如彼阿那婆達多池，流出四河滿於大海。如是，文殊師利！諸菩薩等，以四攝法流注充滿一切智海。

「文殊師利！由有大海，閻浮提人有諸珍寶。如是，文殊師利！由菩薩故，令諸聲聞、緣覺充足解脫法寶。

「文殊師利！一切諸色皆依四大。如是，文殊師利！菩薩所有一切諸法，為諸眾生住解脫依。

「文殊師利！如山險處生大藥樹，不能利益諸多人眾。如是，文殊師利！若從聲聞法調伏者，不能利益一切眾生。

「文殊師利！如大城中生大藥樹利益多人。如是，文殊師利！菩薩從於大慈大悲中出生已，不捨一切智寶之心，能多利益一切眾生。

「文殊師利！如暴雨

【現代漢語翻譯】現代漢語譯本而不墮于中道。

『文殊師利（Manjushri，智慧的象徵）！如同曼陀羅華（Mandala flower，天界的吉祥之花），在無風的時候，它的香氣普遍充滿一由旬（Yojana，古印度長度單位）。如是，文殊師利！方便菩薩（Upaya Bodhisattva，善用方便法門的菩薩）沒有聖慧根（arya-prajna-mula，聖者的智慧之根），但他的慈悲之香普遍利益一切眾生。』

『文殊師利！如同曼陀羅華，有聞到其香氣的人，一切疾病都會痊癒，沒有各種痛苦和憂患。如是，文殊師利！對於大慈大悲的諸位菩薩，若有人隨喜讚歎，一切煩惱結縛的疾病都會全部消除，沒有逼迫和惱亂。』

『文殊師利！如同佛陀出世，優曇缽華（Udumbara flower，祥瑞之花）就會出現。如是，文殊師利！有菩薩出世，諸佛的法華（Lotus Sutra，妙法蓮華經）都會出現。』

『文殊師利！如同阿那婆達多（Anavatapta，無熱惱池）大龍王降雨遍佈閻浮提（Jambudvipa，我們所居住的世界）。如是，文殊師利！菩薩也是這樣，以大法雨平等地滋潤一切眾生。』

『文殊師利！如同那阿那婆達多池，流出四條河流，充滿大海。如是，文殊師利！諸位菩薩以四攝法（catuh-samgrahavastu，佈施、愛語、利行、同事）的法流，充滿一切智慧之海。』

『文殊師利！由於有大海，閻浮提的人們擁有各種珍寶。如是，文殊師利！由於菩薩的緣故，令聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自悟道者）充足解脫的法寶。』

『文殊師利！一切諸色都依賴四大（四大元素）。如是，文殊師利！菩薩所有的一切諸法，為諸眾生安住于解脫提供依靠。』

『文殊師利！如同在山勢險峻的地方生長的大藥樹，不能利益眾多的人群。如是，文殊師利！如果從聲聞法調伏自己的人，不能利益一切眾生。』

『文殊師利！如同在大城中生長的大藥樹，能夠利益很多人。如是，文殊師利！菩薩從大慈大悲中出生后，不捨棄一切智慧之寶的心，能夠多多利益一切眾生。』

『文殊師利！如同暴雨

【English Translation】 English version and does not fall into the middle.

'Manjushri (symbol of wisdom)! Like a Mandala flower (auspicious flower of the heavenly realm), when there is no wind, its fragrance pervades a full Yojana (ancient Indian unit of length). Thus, Manjushri! A Bodhisattva of skillful means (Upaya Bodhisattva) may not have the root of noble wisdom (arya-prajna-mula), but the fragrance of his compassion pervades all sentient beings.'

'Manjushri! Like a Mandala flower, those who smell its fragrance will have all their illnesses cured, without any suffering or distress. Thus, Manjushri! If there is rejoicing and praise for the Bodhisattvas of great compassion, all the illnesses of afflictions will be eliminated, without any oppression or disturbance.'

'Manjushri! Just as when a Buddha appears in the world, an Udumbara flower (auspicious flower) will appear. Thus, Manjushri! When a Bodhisattva appears in the world, the Lotus Sutra (Saddharma Pundarika Sutra) of all the Buddhas will appear.'

'Manjushri! Just as the great dragon king Anavatapta (lake without heat) rains down upon Jambudvipa (the world we live in). Thus, Manjushri! So it is with the Bodhisattva, who with the great rain of Dharma equally moistens all sentient beings.'

'Manjushri! Just as the Anavatapta lake flows out four rivers, filling the great ocean. Thus, Manjushri! The Bodhisattvas, with the flow of the Four Means of Attraction (catuh-samgrahavastu: giving, kind speech, beneficial action, and cooperation), fill the ocean of all wisdom.'

'Manjushri! Because there is a great ocean, the people of Jambudvipa have various treasures. Thus, Manjushri! Because of the Bodhisattvas, the Sravakas (listeners who attain enlightenment) and Pratyekabuddhas (solitary Buddhas) are filled with the Dharma treasures of liberation.'

'Manjushri! All colors depend on the Four Great Elements. Thus, Manjushri! All the Dharmas possessed by the Bodhisattvas provide a refuge of liberation for all sentient beings.'

'Manjushri! Just as a great medicinal tree growing in a dangerous mountain place cannot benefit many people. Thus, Manjushri! If one is tamed by the Dharma of the Sravakas, one cannot benefit all sentient beings.'

'Manjushri! Just as a great medicinal tree growing in a great city can benefit many people. Thus, Manjushri! The Bodhisattva, having been born from great compassion, does not abandon the mind of the treasure of all wisdom, and can greatly benefit all sentient beings.'

'Manjushri! Like a torrential rain

水勢不久流。如是，文殊師利！聲聞說法勢不久住。

「文殊師利！如春水流便得經久。如是，文殊師利！菩薩說法得久住世。

「文殊師利！如雪山樹，雖復斫截不久還生。如是，文殊師利！如來施作諸佛事已便入涅槃，三寶之種而不斷絕。」

爾時大德須菩提白佛言：「希有世尊！今乃演說菩薩所有無量無邊諸法功德、真實功德。世尊！倍復希有。菩薩聞是真實功德無喜無高。」

佛言：「須菩提！諸菩薩根本自凈故，聞諸功德不喜不高。」

須菩提言：「世尊！云何菩薩根本自凈？」

佛言：「須菩提！無我根凈、無眾生根凈、無命根凈、無丈夫根凈、無人根凈、無身見根凈、無無明有愛根凈、無我我所根凈。」

須菩提言：「世尊！何謂為凈？」

佛言：「須菩提！無縛無解，是名為凈。無生無滅、無去無來，是名為凈。無妄想、無分別，無高無下，無作無不作，無闇無明，無惱無不惱，無縛無解，無生死無涅槃，是名為凈。」

須菩提言：「世尊！若無生死、無涅槃者，云何名凈？」

佛言：「須菩提！是凈無憶想生死及與涅槃，亦無染著。須菩提！猶如有言凈于虛空，實無所除令虛空凈。如是，須菩提！所言凈者，實無有法名之為凈。若

【現代漢語翻譯】現代漢語譯本水流之勢不會長久。同樣，文殊師利（Manjushri，菩薩名）！聲聞（Śrāvaka，聽聞佛陀教誨的弟子）說法的勢頭也不會長久保持。文殊師利！如同春天的水流能夠持續很久。同樣，文殊師利！菩薩（Bodhisattva，立志成佛的修行者）說法能夠長久住世。文殊師利！如同雪山上的樹木，即使被砍伐，不久也能重新生長。同樣，文殊師利！如來（Tathāgata，佛的稱號）完成諸佛的事業后便進入涅槃（Nirvana，解脫生死輪迴的狀態），但三寶（Triratna，佛、法、僧）的種子卻不會斷絕。這時，大德須菩提（Subhuti，佛陀的弟子）對佛說：『希有啊，世尊（Bhagavan，佛的尊稱）！如今您演說菩薩所有無量無邊的諸法功德、真實功德。世尊！更加希有的是，菩薩聽聞這些真實功德，既不歡喜也不驕傲。』佛說：『須菩提！諸菩薩從根本上就已清凈，所以聽聞諸功德不會歡喜也不會驕傲。』須菩提問：『世尊！菩薩如何從根本上就已清凈呢？』佛說：『須菩提！因為沒有我的根是清凈的，沒有眾生的根是清凈的，沒有命的根是清凈的，沒有丈夫的根是清凈的，沒有人的根是清凈的，沒有身見（Sakkāya-ditthi，認為五蘊為我的邪見）的根是清凈的，沒有無明（Avidyā，對事物真相的迷惑）和有愛（Bhava-tanha，對存在的渴求）的根是清凈的，沒有我及我所有的根是清凈的。』須菩提問：『世尊！什麼叫做清凈呢？』佛說：『須菩提！沒有束縛也沒有解脫，這叫做清凈。沒有生也沒有滅，沒有去也沒有來，這叫做清凈。沒有妄想，沒有分別，沒有高也沒有下，沒有作為也沒有不作為，沒有黑暗也沒有光明，沒有惱怒也沒有不惱怒，沒有束縛也沒有解脫，沒有生死也沒有涅槃，這叫做清凈。』須菩提問：『世尊！如果沒有生死、沒有涅槃，那怎麼能叫做清凈呢？』佛說：『須菩提！這種清凈沒有對生死和涅槃的憶念和執著。須菩提！就好像有人說虛空是清凈的，實際上並沒有去除任何東西來使虛空清凈。同樣，須菩提！所說的清凈，實際上沒有任何法可以稱之為清凈。』

【English Translation】 English version The flow of water does not last long. Likewise, Manjushri (Manjushri, name of a Bodhisattva)! The momentum of the Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings) preaching the Dharma does not last long. Manjushri! Just as the flow of spring water can last a long time. Likewise, Manjushri! The preaching of the Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas) can abide in the world for a long time. Manjushri! Just like the trees on the Snow Mountains, even if they are cut down, they will soon grow again. Likewise, Manjushri! After the Tathāgata (Tathāgata, title of the Buddha) has completed the deeds of all the Buddhas, he enters Nirvana (Nirvana, the state of liberation from the cycle of birth and death), but the seed of the Triratna (Triratna, the Buddha, the Dharma, and the Sangha) will not be cut off. At that time, the venerable Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: 'Rare indeed, Bhagavan (Bhagavan, an honorific title for the Buddha)! Now you expound the immeasurable and boundless merits of all the Dharmas possessed by the Bodhisattvas, the true merits. Even more rare, Bhagavan, is that the Bodhisattvas, upon hearing these true merits, neither rejoice nor become arrogant.' The Buddha said: 'Subhuti! Because the fundamental nature of all Bodhisattvas is pure, they neither rejoice nor become arrogant upon hearing of these merits.' Subhuti asked: 'Bhagavan! How is it that the fundamental nature of the Bodhisattvas is pure?' The Buddha said: 'Subhuti! Because the root of no self is pure, the root of no sentient being is pure, the root of no life is pure, the root of no man is pure, the root of no person is pure, the root of no self-view (Sakkāya-ditthi, the false view of considering the five aggregates as self) is pure, the root of no ignorance (Avidyā, delusion about the true nature of things) and craving for existence (Bhava-tanha, thirst for existence) is pure, the root of no self and no belonging to self is pure.' Subhuti asked: 'Bhagavan! What is called purity?' The Buddha said: 'Subhuti! Without bondage and without liberation, this is called purity. Without birth and without death, without going and without coming, this is called purity. Without delusion, without discrimination, without high and without low, without action and without non-action, without darkness and without light, without annoyance and without non-annoyance, without bondage and without liberation, without birth and death and without Nirvana, this is called purity.' Subhuti asked: 'Bhagavan! If there is no birth and death, no Nirvana, how can it be called purity?' The Buddha said: 'Subhuti! This purity has no recollection or attachment to birth and death and Nirvana. Subhuti! Just as one might say that the sky is pure, but in reality, nothing has been removed to make the sky pure. Likewise, Subhuti! What is called purity, in reality, there is no Dharma that can be called purity.'

有聞是而不驚怖，名之為凈。須菩提！汝今凈不？」

須菩提言：「世尊！我凈，以無垢故。」

佛言：「須菩提！若無有垢，為何所凈？」

須菩提言：「世尊！法性清凈我已知之。」

佛言：「須菩提！汝今能知法界性耶？」

須菩提言：「世尊！若離法界有餘法者可知法界，無有法界能知法界。」

佛語須菩提：「無有一法離於法界，誰知法界？」時須菩提默然不答。

爾時文殊師利語須菩提：「大德！汝今何故不答如來？」

須菩提言：「以我本不發阿耨多羅三藐三菩提心故。何以故？以我本不修習無盡無礙辯故。如是無盡無礙辯者是菩薩有，有礙有儘是聲聞有。」

文殊師利語須菩提：「是法界中有障有礙耶？」

須菩提言：「是法界中無障無礙，無障無礙是法界相。」

文殊師利言：「大德！若其法界無障無礙，汝今何故說時有礙？」

須菩提言：「文殊師利！我已證斷，故辯有礙。若知法界而不證者，則辯無礙。」

文殊師利言：「大德須菩提！法界之中有可斷耶？」

須菩提言：「文殊師利！而是法界無能斷者，一切法門悉法界故。」

文殊師利言：「若一切法悉是法界，汝何故說『我證於斷』？」

【現代漢語翻譯】現代漢語譯本佛說：『如果聽聞這些而不驚慌恐懼，就稱之為清凈。須菩提（Subhuti）！你現在是清凈的嗎？』須菩提（Subhuti）回答說：『世尊（World-Honored One）！我是清凈的，因為沒有污垢的緣故。』佛說：『須菩提（Subhuti）！如果沒有污垢，用什麼來清凈呢？』須菩提（Subhuti）回答說：『世尊（World-Honored One）！法性（Dharma-nature）清凈，我已經知道了。』佛說：『須菩提（Subhuti）！你現在能了解法界（Dharmadhatu）的自性嗎？』須菩提（Subhuti）回答說：『世尊（World-Honored One）！如果離開法界（Dharmadhatu）還有其他的法，那麼就可以了解法界（Dharmadhatu）。如果沒有離開法界的其他法，就沒有什麼能了解法界（Dharmadhatu）。』佛告訴須菩提（Subhuti）：『沒有一種法是離開法界（Dharmadhatu）的，那麼誰能了解法界（Dharmadhatu）呢？』當時，須菩提（Subhuti）沉默不語。這時，文殊師利（Manjushri）菩薩對須菩提（Subhuti）說：『大德（Greatly Virtuous One）！你現在為什麼不回答如來（Tathagata）呢？』須菩提（Subhuti）回答說：『因為我本來就沒有發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。為什麼呢？因為我本來就沒有修習無盡無礙的辯才。像這樣無盡無礙的辯才，是菩薩（Bodhisattva）才有的，有障礙有限制的辯才，是聲聞（Sravaka）才有的。』文殊師利（Manjushri）菩薩對須菩提（Subhuti）說：『這法界（Dharmadhatu）中有障礙嗎？』須菩提（Subhuti）回答說：『這法界（Dharmadhatu）中沒有障礙，沒有障礙就是法界（Dharmadhatu）的相。』文殊師利（Manjushri）菩薩說：『大德（Greatly Virtuous One）！如果法界（Dharmadhatu）沒有障礙，你現在為什麼說辯才有限制呢？』須菩提（Subhuti）回答說：『文殊師利（Manjushri）！我已經證得了斷除，所以辯才有限制。如果了解法界（Dharmadhatu）卻沒有證得斷除，那麼辯才就沒有限制。』文殊師利（Manjushri）菩薩說：『大德（Greatly Virtuous One）須菩提（Subhuti）！法界（Dharmadhatu）之中有什麼是可以斷除的嗎？』須菩提（Subhuti）回答說：『文殊師利（Manjushri）！這法界（Dharmadhatu）中沒有什麼可以斷除的，一切法門都是法界（Dharmadhatu）的緣故。』文殊師利（Manjushri）菩薩說：『如果一切法都是法界（Dharmadhatu），你為什麼說『我證得了斷除』呢？』

【English Translation】 English version The Buddha said: 'If one hears this and is not frightened, that is called purity. Subhuti (Subhuti)! Are you pure now?' Subhuti (Subhuti) replied: 'World-Honored One (World-Honored One)! I am pure, because there is no defilement.' The Buddha said: 'Subhuti (Subhuti)! If there is no defilement, what is purified?' Subhuti (Subhuti) replied: 'World-Honored One (World-Honored One)! I already know that the Dharma-nature (Dharma-nature) is pure.' The Buddha said: 'Subhuti (Subhuti)! Can you now understand the nature of the Dharmadhatu (Dharmadhatu)?' Subhuti (Subhuti) replied: 'World-Honored One (World-Honored One)! If there is another Dharma apart from the Dharmadhatu (Dharmadhatu), then the Dharmadhatu (Dharmadhatu) can be understood. If there is no other Dharma apart from the Dharmadhatu, then nothing can understand the Dharmadhatu (Dharmadhatu).' The Buddha told Subhuti (Subhuti): 'There is no Dharma that is apart from the Dharmadhatu (Dharmadhatu), so who can understand the Dharmadhatu (Dharmadhatu)?' At that time, Subhuti (Subhuti) was silent and did not answer. Then, Manjushri (Manjushri) Bodhisattva said to Subhuti (Subhuti): 'Greatly Virtuous One (Greatly Virtuous One)! Why do you not answer the Tathagata (Tathagata) now?' Subhuti (Subhuti) replied: 'Because I originally did not generate the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). Why? Because I originally did not cultivate endless and unobstructed eloquence. Such endless and unobstructed eloquence is possessed by Bodhisattvas (Bodhisattva), while obstructed and limited eloquence is possessed by Sravakas (Sravaka).' Manjushri (Manjushri) Bodhisattva said to Subhuti (Subhuti): 'Is there obstruction in this Dharmadhatu (Dharmadhatu)?' Subhuti (Subhuti) replied: 'There is no obstruction in this Dharmadhatu (Dharmadhatu), and no obstruction is the characteristic of the Dharmadhatu (Dharmadhatu).' Manjushri (Manjushri) Bodhisattva said: 'Greatly Virtuous One (Greatly Virtuous One)! If the Dharmadhatu (Dharmadhatu) is unobstructed, why do you now say that eloquence is limited?' Subhuti (Subhuti) replied: 'Manjushri (Manjushri)! I have already attained cessation, so my eloquence is limited. If one understands the Dharmadhatu (Dharmadhatu) but has not attained cessation, then eloquence is unobstructed.' Manjushri (Manjushri) Bodhisattva said: 'Greatly Virtuous One (Greatly Virtuous One) Subhuti (Subhuti)! Is there anything that can be severed within the Dharmadhatu (Dharmadhatu)?' Subhuti (Subhuti) replied: 'Manjushri (Manjushri)! There is nothing in this Dharmadhatu (Dharmadhatu) that can be severed, because all Dharma-gates are the Dharmadhatu (Dharmadhatu).' Manjushri (Manjushri) Bodhisattva said: 'If all Dharmas are the Dharmadhatu (Dharmadhatu), why do you say 'I have attained severance'?'

須菩提言：「聲聞境界有限齊故，說時有斷；佛之境界無限量故，說無礙無滯。」

文殊師利言：「法界有生耶？」

須菩提言：「是法界者無有境界，滅諸境界是名法界。」

文殊師利言：「大德須菩提！若無境界、滅諸境界，汝今何故無境界中說法界也？何故說有種種境界？」

須菩提言：「我先不言，有礙有滯是聲聞辯，無礙無滯是菩薩辯也。」

文殊師利言：「大德須菩提！汝今不得無礙辯耶？」

「如是。文殊師利！我得是辯。」

文殊師利言：「得無礙辯，何故默然？」

須菩提言：「不知一切眾生根故辯有滯礙，知入一切諸眾生根是菩薩辯，是故菩薩說時無礙。」

文殊師利言：「大德須菩提！汝知法界、得證辯時，是知境界有礙相耶？」

「不也。文殊師利！是智境界是無礙相，非是礙相。」

文殊師利言：「若智境界無有礙相，汝何不說而默然乎？」

是時須菩提語大德舍利弗：「佛常稱為智慧第一。汝今可問，彼當答汝。」

舍利弗言：「汝今可說。我欲從汝及文殊師利聽聞於法。」

須菩提言：「我今不說。何以故？我曾見是文殊師利游諸佛土，百千萬億佛前說法，令諸聲聞悉皆默然。我今

【現代漢語翻譯】現代漢語譯本須菩提說：『聲聞（Śrāvakā）的境界因為有限制，所以說法時會有停頓；佛（Buddha）的境界沒有阻礙，所以說法時無礙無滯。』文殊師利（Mañjuśrī）問：『法界（Dharmadhātu）有生滅嗎？』須菩提說：『所謂的法界，是沒有境界的，滅除一切境界才叫做法界。』文殊師利說：『大德須菩提！如果沒有境界，滅除一切境界，你現在為什麼在沒有境界中說法界呢？為什麼說有種種境界呢？』須菩提說：『我先前不是說了嗎，有阻礙有停頓是聲聞的辯才，無礙無滯是菩薩（Bodhisattva）的辯才。』文殊師利說：『大德須菩提！你現在沒有得到無礙辯才嗎？』『是的。文殊師利！我得到了這種辯才。』文殊師利說：『得到了無礙辯才，為什麼沉默不語呢？』須菩提說：『因為不瞭解一切眾生的根器，所以辯才會有停頓阻礙；瞭解並深入一切眾生的根器，才是菩薩的辯才，所以菩薩說法時沒有阻礙。』文殊師利說：『大德須菩提！你了解法界、證得辯才時，是認為智慧的境界有阻礙的相嗎？』『不是的。文殊師利！智慧的境界是無礙的相，不是有礙的相。』文殊師利說：『如果智慧的境界沒有阻礙的相，你為什麼不說而沉默呢？』這時，須菩提對大德舍利弗（Śāriputra）說：『佛經常稱你為智慧第一。你現在可以問他，他會回答你的。』舍利弗說：『你現在可以說。我想聽你和文殊師利說法。』須菩提說：『我現在不說。為什麼呢？我曾經見過這位文殊師利遊歷各個佛土，在百千萬億佛前說法，讓所有的聲聞都沉默不語。我現在...』

【English Translation】 English version Subhuti (Śrāvakā) said, 'The realm of the Śrāvakā (hearer) is limited, so there are pauses when speaking; the realm of the Buddha (Buddha) is unobstructed, so there is no hindrance or stagnation when speaking.' Mañjuśrī (Mañjuśrī) asked, 'Does the Dharmadhātu (Dharmadhātu) have arising and ceasing?' Subhuti said, 'The so-called Dharmadhātu has no boundaries; eliminating all boundaries is called Dharmadhātu.' Mañjuśrī said, 'Great Virtue Subhuti! If there are no boundaries, and all boundaries are eliminated, why do you now speak of Dharmadhātu in the absence of boundaries? Why do you say there are various boundaries?' Subhuti said, 'Didn't I say earlier that having hindrances and stagnation is the eloquence of the Śrāvakā, while being unobstructed and unstagnant is the eloquence of the Bodhisattva (Bodhisattva)?' Mañjuśrī said, 'Great Virtue Subhuti! Do you not now possess unobstructed eloquence?' 'Yes. Mañjuśrī! I have attained this eloquence.' Mañjuśrī said, 'Having attained unobstructed eloquence, why are you silent?' Subhuti said, 'Because I do not understand the faculties of all sentient beings, my eloquence is hindered and stagnant; understanding and deeply entering the faculties of all sentient beings is the eloquence of the Bodhisattva, so the Bodhisattva speaks without hindrance.' Mañjuśrī said, 'Great Virtue Subhuti! When you understand the Dharmadhātu and attain eloquence, do you consider the realm of wisdom to have the characteristic of obstruction?' 'No. Mañjuśrī! The realm of wisdom is the characteristic of being unobstructed, not the characteristic of being obstructed.' Mañjuśrī said, 'If the realm of wisdom has no characteristic of obstruction, why do you not speak but remain silent?' At that time, Subhuti said to Great Virtue Śāriputra (Śāriputra), 'The Buddha always calls you the foremost in wisdom. You can ask him now, and he will answer you.' Śāriputra said, 'You can speak now. I want to hear the Dharma from you and Mañjuśrī.' Subhuti said, 'I will not speak now. Why? I have seen this Mañjuśrī traveling through various Buddha lands, speaking before hundreds of thousands of millions of Buddhas, causing all the Śrāvakās to be silent. Now I...'

何能于文殊師利前敢有所說？大德舍利弗！東方有國名曰端嚴，彼中有佛，號曰光相如來、應、正遍覺，今現說法。有大聲聞名曰智燈，智慧第一。時彼如來入于寂定，是智燈大聲聞即至梵世，以大音聲而演說法，聲遍三千大千世界。我隨文殊至彼世界，及無量菩薩百千天子侍從文殊，為聽法故。時文殊師利住光音天發大音聲，遍聞三千大千世界。

「時彼智燈大聲聞，聞如是大聲不能堪忍，從上墜落，其心驚怖身毛皆豎，即便往詣光相佛所。到已頂禮佛足，繞三匝已，合掌向佛問於是事：『世尊！誰作如是可畏音聲？我聞是音不能堪忍，從上墜下，如旋嵐風吹于小鳥。』時彼佛告智燈比丘：『有不退菩薩，名文殊師利，現大神通來至此土，為欲見我供養恭敬尊重讚歎。住光音天發大音聲，是聲遍三千大千佛之世界，一切魔宮皆悉隱蔽。』時智燈聲聞白光相佛：『愿欲見是文殊師利大善丈夫。』於時彼佛光相如來，即為文殊師利現相，令文殊師利與菩薩眾、諸天眷屬來至佛所。到已頂禮佛足右繞三匝，化作蓮華師子座已卻坐一面。

「時智燈大聲聞問文殊師利：『汝為何利來至此土？』爾時文殊師利童子語大德智燈：『我今為見光相如來，禮敬親近問訊請法，故來至此。』智燈問言：『文殊師利！云何名

【現代漢語翻譯】現代漢語譯本：我怎麼能在文殊師利（Manjushri，智慧的菩薩）面前敢有所說呢？大德舍利弗（Sariputra，佛陀的十大弟子之一）！東方有個國家名叫端嚴，那裡有一尊佛，名號是光相如來（Light Appearance Tathagata）、應供、正遍知，現在正在說法。有一位大聲聞弟子名叫智燈，智慧第一。當時，那位如來進入寂靜禪定，這位智燈大聲聞弟子就到梵天世界，用洪大的聲音演說佛法，聲音遍佈三千大千世界。我跟隨文殊師利到達那個世界，還有無數的菩薩和成百上千的天人侍從文殊師利，爲了聽聞佛法。當時，文殊師利住在光音天，發出巨大的聲音，傳遍三千大千世界。當時那位智燈大聲聞，聽到這樣巨大的聲音，不能忍受，從上面墜落下來，內心驚恐，汗毛都豎了起來，立刻前往光相佛那裡。到達后，頂禮佛足，繞佛三圈，然後合掌向佛請問這件事：『世尊！是誰發出這樣可怕的聲音？我聽到這個聲音不能忍受，從上面墜落下來，就像旋轉的狂風吹動小鳥一樣。』當時，那位佛告訴智燈比丘：『有一位不退轉的菩薩，名叫文殊師利，顯現大神通來到這個國土，是爲了想要見我，供養、恭敬、尊重、讚歎我。他住在光音天，發出巨大的聲音，這個聲音遍佈三千大千佛的世界，一切魔宮都全部隱藏起來了。』當時，智燈聲聞稟告光相佛：『希望能夠見到這位文殊師利大善丈夫。』當時，那位光相如來，就為智燈聲聞顯現文殊師利的形象，讓文殊師利與菩薩大眾、諸天眷屬來到佛的住所。到達后，頂禮佛足，向右繞佛三圈，變化出一個蓮花獅子座，然後退到一旁坐下。當時，智燈大聲聞問文殊師利：『你爲了什麼利益來到這個國土？』當時，文殊師利童子對大德智燈說：『我現在爲了拜見光相如來，禮敬、親近、問候、請教佛法，所以來到這裡。』智燈問道：『文殊師利！什麼叫做』

【English Translation】 English version: How could I dare to speak before Manjushri (Manjushri, the Bodhisattva of wisdom)? Great virtuous Sariputra (Sariputra, one of the Buddha's ten great disciples)! In the east, there is a country named Endowed with Dignity. In that country, there is a Buddha named Light Appearance Tathagata (Light Appearance Tathagata), Worthy One, Perfectly Enlightened One, who is now expounding the Dharma. There is a great Shravaka (direct disciple) named Lamp of Wisdom, who is foremost in wisdom. At that time, that Tathagata entered into tranquil Samadhi (meditative state), and that great Shravaka Lamp of Wisdom went to the Brahma world, and with a great voice expounded the Dharma, the voice pervading the three thousand great thousand worlds. I followed Manjushri to that world, along with countless Bodhisattvas and hundreds of thousands of Devas (gods), attending upon Manjushri, in order to listen to the Dharma. At that time, Manjushri resided in the Abhasvara Heaven (Heaven of Radiant Light), emitting a great sound that was heard throughout the three thousand great thousand worlds. At that time, that great Shravaka Lamp of Wisdom, hearing such a great sound, could not endure it and fell from above, his heart filled with fear and his hair standing on end. He immediately went to where the Buddha Light Appearance was. Having arrived, he prostrated at the Buddha's feet, circumambulated the Buddha three times, and then, with palms joined, asked the Buddha about this matter: 'World Honored One! Who is making such a terrifying sound? I heard this sound and could not endure it, falling from above like a whirlwind blowing a small bird.' At that time, that Buddha told the Bhikshu (monk) Lamp of Wisdom: 'There is a non-retreating Bodhisattva named Manjushri, manifesting great spiritual powers, who has come to this land, desiring to see me, make offerings, pay respects, honor, and praise me. He resides in the Abhasvara Heaven, emitting a great sound that pervades the three thousand great thousand Buddha-worlds, and all the palaces of Mara (demon) are completely concealed.' At that time, the Shravaka Lamp of Wisdom said to the Buddha Light Appearance: 'I wish to see this great and virtuous Manjushri.' At that time, that Buddha Light Appearance Tathagata manifested the form of Manjushri for the Lamp of Wisdom, causing Manjushri, along with the assembly of Bodhisattvas and the retinue of Devas, to come to the Buddha's abode. Having arrived, they prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, transformed a lotus lion throne, and then sat down to one side. At that time, the great Shravaka Lamp of Wisdom asked Manjushri: 'For what benefit have you come to this land?' At that time, the youth Manjushri said to the great virtuous Lamp of Wisdom: 'I have come here now to see the Tathagata Light Appearance, to pay respects, draw near, inquire, and request the Dharma.' Lamp of Wisdom asked: 'Manjushri! What is called'

為清凈見佛？云何禮佛？云何親近？云何問訊？云何請問？』文殊師利言：『大德智燈！若見法凈，名見佛凈。若身若心不低不仰，若不低仰正直而住，不動不搖其心寂靜，行寂靜行，大德智燈！是名禮佛。若不自觀亦不觀他，不觀佛、不觀法、不觀僧，不觀難不觀易，不觀作不觀不作，一體一身，一切佛身等入法身，見於自身同入法性，見如不見，無近無遠，大德智燈！是則名為親近於佛。若如來所為修行問非不修行，不見有法不修行者，見自及法入于修行，所問心定無有散亂，問者問處及問訊法俱不可得、無所貪著，於三世中求不可得，如是三場清凈問訊，大德智燈！是則名為問訊于佛。若往來問答不求覓過，隨順所問如來印可，大眾歡喜不嫉他問；有所問時，令無量眾生起莊嚴道乃至道場，大德智燈！是則名為請問于佛。』

「時光相如來贊文殊師利：『善哉善哉！文殊師利！應當如是見於如來，應如是禮，如是親近，如是問訊，如是請問。』

「爾時文殊師利童子問智燈比丘：『大德智燈！云何見佛？云何禮佛？云何親近？云何問訊？云何請問？』智燈答云：『文殊師利！如汝所問，非我境界。我隨音聲從他而聞，如是所說。』文殊師利言：『大德智燈！若不解是，汝云何得心解脫耶？』智燈答

【現代漢語翻譯】現代漢語譯本：『如何以清凈心見佛？如何禮佛？如何親近佛？如何問訊佛？如何請問佛？』文殊師利回答說：『大德智燈！如果見到法的清凈，就名為見到佛的清凈。如果身和心都不低頭也不仰視，不低不仰，正直而住，不動不搖，內心寂靜，行寂靜之行，大德智燈！這就叫做禮佛。如果不觀察自己，也不觀察他人，不觀佛、不觀法、不觀僧，不觀難也不觀易，不觀作也不觀不作，一體一身，一切佛身都平等地進入法身，見到自身也同樣進入法性，見如同不見，無所謂近也無所謂遠，大德智燈！這就叫做親近於佛。如果對於如來所修行的提問，不是關於不修行的提問，不見有任何法是不修行的，見到自己及法都進入修行，所問的問題心定而沒有散亂，提問者、提問的處所和問訊的方法都不可得、沒有貪著，在過去、現在、未來三世中都不可得，像這樣三方面都清凈的問訊，大德智燈！這就叫做問訊于佛。如果在往來問答中不尋求過失，隨順所問，如來認可，大眾歡喜，不嫉妒他人的提問；有所提問時，令無量眾生生起莊嚴的道，乃至到達道場，大德智燈！這就叫做請問于佛。』時光相如來讚歎文殊師利說：『說得好啊！說得好啊！文殊師利！應當這樣見如來，應當這樣禮佛，這樣親近，這樣問訊，這樣請問。』當時，文殊師利童子問智燈比丘：『大德智燈！如何見佛？如何禮佛？如何親近佛？如何問訊佛？如何請問佛？』智燈回答說：『文殊師利！你所問的這些，不是我所能理解的境界。我只是隨順聽到的聲音，從他人那裡聽來，這樣說的。』文殊師利說：『大德智燈！如果不理解這些，你又如何得到心的解脫呢？』智燈回答說：

【English Translation】 English version: 'How to see the Buddha with a pure mind? How to pay homage to the Buddha? How to get close to the Buddha? How to greet the Buddha? How to inquire of the Buddha?' Manjushri (Bodhisattva of wisdom) said: 'Great Virtue Wisdom Lamp! If you see the purity of the Dharma (universal law), it is called seeing the purity of the Buddha. If the body and mind are neither lowered nor raised, if you dwell upright without lowering or raising, without moving or shaking, with a mind of stillness, practicing stillness, Great Virtue Wisdom Lamp! This is called paying homage to the Buddha. If you do not observe yourself, nor observe others, do not observe the Buddha, do not observe the Dharma, do not observe the Sangha (Buddhist community), do not observe difficulty, nor observe ease, do not observe action, nor observe non-action, one body and one self, all Buddha bodies equally enter the Dharmakaya (body of the Dharma), seeing oneself also entering the Dharma-nature, seeing as if not seeing, neither near nor far, Great Virtue Wisdom Lamp! This is called getting close to the Buddha. If the questions are about the practices of the Tathagata (Buddha), not about non-practice, not seeing any Dharma that is not practiced, seeing oneself and the Dharma entering into practice, the mind is settled without distraction in the questions asked, the questioner, the place of questioning, and the method of greeting are all unattainable, without attachment, unattainable in the three times (past, present, future), such a pure greeting in these three aspects, Great Virtue Wisdom Lamp! This is called greeting the Buddha. If in the coming and going of questions and answers, one does not seek faults, following the questions asked, the Tathagata approves, the assembly rejoices, not envying others' questions; when there are questions, causing countless beings to arise the adorned path, even to the Bodhimanda (place of enlightenment), Great Virtue Wisdom Lamp! This is called inquiring of the Buddha.' The Tathagata Light-of-Time praised Manjushri: 'Excellent! Excellent! Manjushri! One should see the Tathagata in this way, pay homage in this way, get close in this way, greet in this way, and inquire in this way.' At that time, the Manjushri Bodhisattva asked the Wisdom Lamp Bhikshu (monk): 'Great Virtue Wisdom Lamp! How to see the Buddha? How to pay homage to the Buddha? How to get close to the Buddha? How to greet the Buddha? How to inquire of the Buddha?' Wisdom Lamp replied: 'Manjushri! What you ask is not within my realm. I merely follow the sounds I hear, and speak what I have heard from others.' Manjushri said: 'Great Virtue Wisdom Lamp! If you do not understand these, how can you attain liberation of the mind?' Wisdom Lamp replied:

言：『因聖諦故心得解脫。』文殊師利言：『云何名聖諦？』智燈答言：『獨修無侶名為聖諦。』又復問言：『若獨修無侶名為聖諦，云何見平等心得聖解脫？』答言：『文殊！我依世諦說，非第一義。』又問：『是世諦者入第一義不？』答言：『文殊！若不入中，非第一義。』又問：『智燈！汝云何言依世諦說非第一義？若其世諦入第一義，即是一諦，謂第一義。』時智燈言：『文殊師利！初行菩薩聞汝所說則生驚畏。』文殊師利言：『大德智燈！汝亦驚畏，況復初行！』智燈答言：『都無有能驚畏我者。』文殊師利言：『大德！豈不怖畏生死心得解脫也？』智燈言：『文殊師利！怖畏厭患，心得解脫。』文殊師利言：『是故我說，大德智燈！本亦怖畏況復初行。』智燈問言：『文殊師利！菩薩云何而得解脫？』文殊答言：『不畏不厭，菩薩解脫。』問言：『文殊！不畏不厭言得解脫，此義云何？』文殊答言：『菩薩不畏百千萬億魔諸軍眾，菩薩不厭為於一切生死眾生，菩薩不畏集諸善根，菩薩不厭集智莊嚴，以是義故我作是說，不畏不厭心得解脫。』

「爾時會中有諸天子，以種種華散供文殊師利童子，如是嘆言：『若有住處見文殊師利，則為見佛；所說法處，應起塔想。若有眾生聞是法者，當知是人攝諸

【現代漢語翻譯】現代漢語譯本：言：『因為聖諦的緣故才能獲得解脫。』文殊師利（Manjushri，菩薩名）問：『什麼叫做聖諦？』智燈（智燈，人名）回答說：『獨自修行，沒有同伴，就叫做聖諦。』文殊師利又問：『如果獨自修行，沒有同伴，就叫做聖諦，那麼如何才能通過認識平等心而獲得聖潔的解脫呢？』智燈回答說：『文殊！我是依據世俗諦（conventional truth）來說的，不是第一義諦（ultimate truth）。』文殊師利又問：『那麼這世俗諦能夠進入第一義諦嗎？』智燈回答說：『文殊！如果不進入第一義諦，那就不是第一義諦。』文殊師利又問：『智燈！你為什麼說依據世俗諦來說，而不是第一義諦？如果世俗諦進入第一義諦，那就是同一個諦，也就是第一義諦。』這時智燈說：『文殊師利！剛開始修行的菩薩聽到您所說的，會感到驚慌畏懼。』文殊師利說：『大德智燈！您也會感到驚慌畏懼，更何況是剛開始修行的人呢！』智燈回答說：『沒有任何人能夠讓我感到驚慌畏懼。』文殊師利說：『大德！難道不是因為怖畏生死輪迴才能獲得解脫嗎？』智燈說：『文殊師利！是因為對生死輪迴感到怖畏厭惡，才能獲得解脫。』文殊師利說：『所以我說，大德智燈！您本來也會感到怖畏，更何況是剛開始修行的人呢。』智燈問：『文殊師利！菩薩如何才能獲得解脫？』文殊師利回答說：『不畏懼，不厭惡，這就是菩薩的解脫。』智燈問：『文殊！不畏懼，不厭惡就能獲得解脫，這是什麼意思呢？』文殊師利回答說：『菩薩不畏懼百千萬億魔王的軍隊，菩薩不厭惡爲了所有生死輪迴的眾生，菩薩不畏懼積累各種善根，菩薩不厭惡積累智慧的莊嚴，因為這個緣故，我才這樣說，不畏懼，不厭惡，才能獲得解脫。』『這時，法會中有許多天子，用各種各樣的花散佈供養文殊師利童子，這樣讚歎說：『如果有人居住的地方能夠見到文殊師利，那就是見到了佛；文殊師利所說法的地方，應該生起建塔的想法。如果有人聽聞這個法，應當知道這個人能夠攝取各種』

【English Translation】 English version: He said: 'Because of the Holy Truths, one attains liberation.' Manjushri (Manjushri, name of a Bodhisattva) asked: 'What are the Holy Truths?' Zhideng (Zhideng, a person's name) replied: 'Solitary practice without a companion is called the Holy Truths.' Again he asked: 'If solitary practice without a companion is called the Holy Truths, how does one see equality and attain holy liberation?' He replied: 'Manjushri! I speak according to the Conventional Truth (lokasamvrti-satya), not the Ultimate Truth (paramartha-satya).' Again he asked: 'Does this Conventional Truth enter the Ultimate Truth?' He replied: 'Manjushri! If it does not enter, it is not the Ultimate Truth.' Again he asked: 'Zhideng! Why do you say that you speak according to the Conventional Truth and not the Ultimate Truth? If the Conventional Truth enters the Ultimate Truth, it is the same Truth, namely the Ultimate Truth.' At that time, Zhideng said: 'Manjushri! A Bodhisattva who has just begun practice will be frightened by what you say.' Manjushri said: 'Virtuous Zhideng! You are also frightened, let alone a beginner!' Zhideng replied: 'There is no one who can frighten me.' Manjushri said: 'Virtuous one! Are you not afraid of birth and death, and thus attain liberation?' Zhideng said: 'Manjushri! Fearing and loathing birth and death, one attains liberation.' Manjushri said: 'Therefore I say, virtuous Zhideng! You were originally afraid, let alone a beginner.' Zhideng asked: 'Manjushri! How does a Bodhisattva attain liberation?' Manjushri replied: 'Without fear and without aversion, that is the liberation of a Bodhisattva.' He asked: 'Manjushri! You say that without fear and without aversion one attains liberation, what does this mean?' Manjushri replied: 'A Bodhisattva is not afraid of the armies of hundreds of thousands of millions of demons, a Bodhisattva does not loathe being for all sentient beings in birth and death, a Bodhisattva is not afraid of accumulating all good roots, a Bodhisattva does not loathe accumulating the adornment of wisdom, for this reason I say, without fear and without aversion, one attains liberation.' 'At that time, there were many devas (heavenly beings) in the assembly, who scattered various flowers to offer to the Manjushri Kumara (youthful Manjushri), and praised him thus: 'If one sees Manjushri in a place where he dwells, it is as if one sees the Buddha; in the place where he teaches the Dharma, one should have the thought of building a stupa (pagoda). If any sentient being hears this Dharma, one should know that this person gathers all'

德已。』

「時文殊師利語智燈比丘：『佛說大德智慧第一。是智慧者，為是有為？為是無為？若是有為，是生滅三相；若是無為，則無三相。』智燈答言：『修無為故，佛說名聖。』文殊問言：『大德智燈！是無為者可修習不？』『不也。文殊！』文殊又言：『云何大德說修無為名之為聖？』時智燈大聲聞即便默然。

「爾時光相如來告文殊師利：『可說法門，令諸會眾不退無上正真之道。』文殊師利白言：『世尊！一切諸法是寂靜門，一切言說是寂靜門；示寂靜故。』

「時有菩薩名曰法勇，在會而坐，問文殊師利：『如來所說及貪瞋癡，是寂靜門示寂靜耶？』文殊答言：『善男子！是貪瞋癡從何所起？』答言：『文殊！從妄想起。』文殊又問：『是妄想者為住何處？』答言：『文殊！住于顛倒。』文殊問言：『是顛倒者覆住何處？』答言：『文殊！住不正思念。』文殊又問：『不正思念為住何處？』答言：『文殊！住我我所。』文殊又問：『我我所者為住何處？』答言：『文殊！住于身見。』文殊又問：『是身見者為住何處？』答言：『文殊！住於我見。』文殊又問：『是我見者為住何處？』答言：『文殊！是我見者則無住處。無處是我見處。何以故？而是我者，十方推求了不可得，況復有

【現代漢語翻譯】現代漢語譯本：『夠了，夠了。』這時，文殊師利菩薩對智燈比丘說：『佛說大德（指智燈比丘）智慧第一。這智慧，是有為法嗎？還是無為法？如果是「有為」，就有生、住、滅這三種相狀；如果是「無為」，就沒有這三種相狀。』智燈回答說：『因為修習無為法，所以佛說名為聖者。』文殊問：『大德智燈！這無為法可以修習嗎？』『不可以，文殊！』文殊又問：『為什麼大德說修習無為法名為聖者？』當時智燈大聲聞就沉默不語。這時，光相如來告訴文殊師利：『可以宣說佛法，使這些會眾不退轉于無上正真之道。』文殊師利回答說：『世尊！一切諸法都是寂靜之門，一切言說都是寂靜之門；因為顯示的是寂靜的緣故。』當時有一位菩薩名叫法勇，在法會上就座，問文殊師利：『如來說的以及貪、嗔、癡，是寂靜之門，顯示寂靜嗎？』文殊回答說：『善男子！這貪、嗔、癡從哪裡生起？』回答說：『文殊！從妄想生起。』文殊又問：『這妄想住在哪裡？』回答說：『文殊！住在顛倒之中。』文殊問：『這顛倒住在哪裡？』回答說：『文殊！住在不正思念之中。』文殊又問：『不正思念住在哪裡？』回答說：『文殊！住在我和我所之中。』文殊又問：『我和我所住在哪裡？』回答說：『文殊！住在身見之中。』文殊又問：『這身見住在哪裡？』回答說：『文殊！住在我見之中。』文殊又問：『這我見住在哪裡？』回答說：『文殊！這我見沒有住處。沒有地方是我見之處。為什麼呢？因為這個「我」，在十方推求都完全找不到，何況還有

【English Translation】 English version: 'Enough, enough.' Then Manjushri (Bodhisattva of wisdom) said to the Bhikshu (Buddhist monk) Zhideng (Wisdom Lamp): 'The Buddha said that the great virtuous one (referring to Bhikshu Zhideng) is the foremost in wisdom. Is this wisdom conditioned (with causes and conditions)? Or is it unconditioned (without causes and conditions)? If it is conditioned, it has the three characteristics of arising, abiding, and ceasing; if it is unconditioned, it has no three characteristics.' Zhideng replied: 'Because of cultivating the unconditioned, the Buddha calls it a sage.' Manjushri asked: 'Great virtuous Zhideng! Can this unconditioned be cultivated?' 'No, Manjushri!' Manjushri then asked: 'Why does the great virtuous one say that cultivating the unconditioned is called a sage?' At that time, the great Shravaka (disciple) Zhideng remained silent. Then, the Tathagata (Buddha) Guangxiang (Light Appearance) told Manjushri: 'You may expound the Dharma (teachings), so that these assembly members will not regress from the unsurpassed, true, and correct path.' Manjushri replied: 'World Honored One! All dharmas (phenomena) are the gate of tranquility, all speech is the gate of tranquility; because it reveals tranquility.' At that time, there was a Bodhisattva named Fayong (Dharma Courage), sitting in the assembly, who asked Manjushri: 'Are the Tathagata's teachings, as well as greed, anger, and delusion, the gate of tranquility, revealing tranquility?' Manjushri replied: 'Good man! Where do greed, anger, and delusion arise from?' He replied: 'Manjushri! They arise from deluded thoughts.' Manjushri then asked: 'Where do these deluded thoughts reside?' He replied: 'Manjushri! They reside in inversion.' Manjushri asked: 'Where does this inversion reside?' He replied: 'Manjushri! It resides in improper thinking.' Manjushri then asked: 'Where does improper thinking reside?' He replied: 'Manjushri! It resides in 'I' and 'mine'.' Manjushri then asked: 'Where do 'I' and 'mine' reside?' He replied: 'Manjushri! It resides in the view of self.' Manjushri then asked: 'Where does this view of self reside?' He replied: 'Manjushri! It resides in the view of 'I'.' Manjushri then asked: 'Where does this view of 'I' reside?' He replied: 'Manjushri! This view of 'I' has no residence. There is no place where the view of 'I' exists. Why? Because this 'I', when sought in the ten directions, is completely unattainable, let alone

處。』文殊又問：『善男子！若法十方求不得者，為是何門？』答言：『文殊！都無有門。』文殊又問：『善男子！而是寂靜頗有門不？』答言：『文殊！是亦無門。善男子！以是義故，我說諸法是寂靜門。一切言說是寂靜門，顯示寂靜。』說是法時，八百菩薩逮得於忍。

「文殊師利廣說法已，從坐而起，禮敬光相世尊足已，出衆而去。

「是故，舍利弗！當知無有聲聞菩薩能盡文殊師利辯者。我今何敢與文殊師利有所論說？」

爾時大德須菩提語舍利弗：「大德！復見文殊師利何等神變游諸佛國？」

舍利弗言：「大德須菩提！我昔曾與文殊師利在於西方游諸佛土。見有佛土大火災起，于彼火中作蓮華網，文殊師利從中而過。復見佛土火災充滿，文殊師利從中而過，是火觸人，如以堅䩕栴檀涂身、臥迦屍衣，柔軟和適甚為快樂。復有佛土空無所有，文殊師利化作梵宮，入于禪定從中而過。復有佛土極為迮狹，其中眾生造諸惡業，文殊師利從中而過，皆令休止而不為惡，成覺慧慈——我當得成無上正道，為斷眾生貪瞋癡故而演說法，令諸眾生得慈三昧，是名菩薩成覺慧慈。

「大德須菩提！我于爾時曾見是事。我又獨處曾作是念：『文殊師利所有神通，與我神通等無有異。』文殊師

【現代漢語翻譯】處。文殊（Manjushri，菩薩名）又問：『善男子！如果法在十方都無法尋得，那是什麼門？』回答說：『文殊！根本沒有門。』文殊又問：『善男子！那麼寂靜是否有門呢？』回答說：『文殊！這也是沒有門的。善男子！因為這個緣故，我說諸法是寂靜之門。一切言說是寂靜之門，顯示寂靜。』說這部經的時候，八百位菩薩證得了忍。文殊師利（Manjushri）廣為說法之後，從座位上站起，禮敬光相世尊的足，然後離開大眾。所以，舍利弗（Sariputra，佛陀十大弟子之一）！應當知道沒有聲聞或菩薩能夠窮盡文殊師利（Manjushri）的辯才。我如今怎麼敢與文殊師利（Manjushri）有所辯論呢？』這時，大德須菩提（Subhuti，佛陀十大弟子之一）對舍利弗（Sariputra）說：『大德！您還見過文殊師利（Manjushri）什麼樣的神變，遊歷于各個佛國？』舍利弗（Sariputra）說：『大德須菩提（Subhuti）！我過去曾經與文殊師利（Manjushri）在西方遊歷各個佛土。見到有的佛土發生大火災，他在那火中化作蓮花網，文殊師利（Manjushri）從其中經過。又見到有的佛土充滿火災，文殊師利（Manjushri）從其中經過，這火觸碰到人，就像用堅硬的旃檀（Sandalwood）涂身、臥在迦尸（Kashi）的衣服上一樣，柔軟舒適，非常快樂。又有佛土空無一物，文殊師利（Manjushri）化作梵宮，進入禪定從其中經過。又有佛土非常狹窄，其中的眾生造作各種惡業，文殊師利（Manjushri）從其中經過，都讓他們停止作惡，成就覺慧慈——我應當成就無上正道，爲了斷除眾生的貪嗔癡而演說佛法，使眾生得到慈三昧（Metta Samadhi），這叫做菩薩成就覺慧慈。『大德須菩提（Subhuti）！我當時曾經見過這些事。我又獨自一人時曾經這樣想：『文殊師利（Manjushri）所有的神通，與我的神通相等沒有差異。』文殊師

【English Translation】 place.』 Manjushri (Manjushri, name of a Bodhisattva) further asked: 『Good man! If the Dharma cannot be found in the ten directions, what is the gate?』 He replied: 『Manjushri! There is no gate at all.』 Manjushri further asked: 『Good man! Is there a gate to stillness?』 He replied: 『Manjushri! There is also no gate. Good man! For this reason, I say that all dharmas are the gate to stillness. All speech is the gate to stillness, revealing stillness.』 When this Dharma was spoken, eight hundred Bodhisattvas attained forbearance. After Manjushri (Manjushri) extensively expounded the Dharma, he rose from his seat, paid homage to the feet of the World Honored One of radiant appearance, and departed from the assembly. Therefore, Sariputra (Sariputra, one of the ten great disciples of the Buddha)! You should know that no Shravaka or Bodhisattva can exhaust the eloquence of Manjushri (Manjushri). How dare I now engage in debate with Manjushri (Manjushri)?』 At that time, the venerable Subhuti (Subhuti, one of the ten great disciples of the Buddha) said to Sariputra (Sariputra): 『Venerable one! What other miraculous transformations have you seen Manjushri (Manjushri) perform while traveling through the Buddha lands?』 Sariputra (Sariputra) said: 『Venerable Subhuti (Subhuti)! In the past, I once traveled with Manjushri (Manjushri) to various Buddha lands in the west. I saw that in some Buddha lands, great fires arose, and he transformed them into lotus flower nets, through which Manjushri (Manjushri) passed. I also saw Buddha lands filled with fire, through which Manjushri (Manjushri) passed, and when the fire touched people, it was like applying solid sandalwood (Sandalwood) to the body and lying on Kashi (Kashi) garments, soft, comfortable, and very pleasant. There were also Buddha lands that were completely empty, and Manjushri (Manjushri) transformed them into Brahma palaces, entering into meditation and passing through them. There were also Buddha lands that were extremely narrow, where the beings within were creating various evil deeds, and Manjushri (Manjushri) passed through them, causing them all to cease their evil actions and cultivate awakened wisdom and loving-kindness—I shall attain unsurpassed perfect enlightenment, and for the sake of cutting off the greed, hatred, and delusion of beings, I will expound the Dharma, enabling all beings to attain the Samadhi of loving-kindness (Metta Samadhi), this is called the Bodhisattva accomplishing awakened wisdom and loving-kindness. 『Venerable Subhuti (Subhuti)! I once saw these things at that time. I also once thought to myself while alone: 『All the supernatural powers of Manjushri (Manjushri) are equal to my own, without any difference.』 Manjushri

利知我心已，即便將我游諸佛國，至火災土而語我言：『汝以神力從是中過。』我時盡以神通之力滅是火已，經七日夜我及文殊乃過此界。過已復至第二三千大千火災世界，倍復廣大，在中住已，文殊師利而語我言：『用誰神力過此世界？』我時答言：『文殊師利！用汝神力過是世界。』◎

大方廣寶篋經卷上大正藏第 14 冊 No. 0462 大方廣寶篋經

大方廣寶篋經卷中

宋天竺三藏求那跋陀羅譯

「◎爾時文殊師利童子繫心在前，以菩薩神力，於一念頃作蓮華網遍覆火上，從中過已便語我言：『大德舍利弗！于意云何？汝神力勝？為我勝也？』我即答言：『文殊師利！金翅鳥王飛速疾耶？為小鳥疾耶？』文殊師利還問我言：『汝意云何？而是二鳥何者為疾？』我時即答：『我之神力如彼小鳥，汝神力勝疾殊特過金翅鳥。』文殊師利即語我言：『大德舍利弗！汝獨處念：「文殊神力、我之神力等無有異。」』我復答言：『不可為比。』文殊問言：『汝云何知？』我即答言：『聲聞之人不斷習氣，是故我本以不等為等。』文殊師利言：『善哉善哉！如汝所言。舍利弗！乃往過世，于大海邊有二仙住：一名欲法：二名梵與。是時欲法獲得五通，是梵與仙以咒術力能游空行。時

【現代漢語翻譯】現代漢語譯本：利知（Likhi，人名）知道我的想法后，立即帶我遊歷各個佛國，到達火災之土，並對我說：『你用神通之力從這裡通過。』當時我用盡所有的神通之力滅了這些火，經過七日夜，我和文殊（Manjusri，菩薩名）才通過這個世界。通過之後又到達第二個三千大千火災世界，比之前更加廣大，在其中停留之後，文殊師利（Manjusri，菩薩名）對我說：『用誰的神力通過這個世界？』我當時回答說：『文殊師利（Manjusri，菩薩名）！用你的神力通過這個世界。』

《大方廣寶篋經》捲上大正藏第 14 冊 No. 0462 《大方廣寶篋經》

《大方廣寶篋經》卷中

宋天竺三藏求那跋陀羅（Gunabhadra，譯者名）譯

『當時文殊師利（Manjusri，菩薩名）童子專心在前，以菩薩的神力，在一念之間化作蓮花網遍佈火上，從其中通過後便對我說：『大德舍利弗（Sariputra，佛陀十大弟子之一）！你認為怎麼樣？你的神力勝過我？還是我的神力勝過你？』我立即回答說：『文殊師利（Manjusri，菩薩名）！金翅鳥王（Garuda，一種神鳥）飛行速度快？還是小鳥快？』文殊師利（Manjusri，菩薩名）反問我說：『你認為怎麼樣？這兩隻鳥哪隻更快？』我當時立即回答：『我的神力像那隻小鳥，你的神力殊勝，速度遠遠超過金翅鳥（Garuda，一種神鳥）。』文殊師利（Manjusri，菩薩名）就對我說：『大德舍利弗（Sariputra，佛陀十大弟子之一）！你獨自思考：「文殊（Manjusri，菩薩名）的神力、我的神力，相等沒有差異。」』我再次回答說：『不可相比。』文殊（Manjusri，菩薩名）問：『你如何知道？』我立即回答說：『聲聞之人沒有斷除習氣，因此我原本把不等同的看作是等同的。』文殊師利（Manjusri，菩薩名）說：『說得好！說得好！正如你所說。舍利弗（Sariputra，佛陀十大弟子之一）！過去很久以前，在大海邊有兩位仙人居住：一位名叫欲法（Kamadharma，仙人名）：一位名叫梵與（Brahmadatta，仙人名）。當時欲法（Kamadharma，仙人名）獲得了五神通，梵與（Brahmadatta，仙人名）仙人以咒術的力量能夠遊行空中。當時』

【English Translation】 English version: Likhi, knowing my thoughts, immediately took me to travel through various Buddha lands, arriving at the land of fire calamity, and said to me, 'Use your supernatural power to pass through here.' At that time, I exhausted all my supernatural powers to extinguish the fire, and after seven days and nights, Manjusri and I passed through this world. After passing through, we arrived at the second three-thousand-great-thousand fire calamity world, which was even more vast. After staying in it, Manjusri said to me, 'Whose supernatural power was used to pass through this world?' I then replied, 'Manjusri! Your supernatural power was used to pass through this world.'

The Great Vaipulya Ratnakaranda Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0462, The Great Vaipulya Ratnakaranda Sutra

The Great Vaipulya Ratnakaranda Sutra, Volume 2

Translated by Gunabhadra (Translator's name), Tripitaka Master from Tianzhu (India), Song Dynasty

'At that time, the youth Manjusri (Manjusri, Bodhisattva's name) focused his mind ahead and, with the supernatural power of a Bodhisattva, instantly created a lotus flower net that covered the fire. After passing through it, he said to me, 'Great Virtue Sariputra (Sariputra, one of the Buddha's ten great disciples)! What do you think? Is your supernatural power superior? Or is mine superior?' I immediately replied, 'Manjusri! Is the Garuda King's (Garuda, a mythical bird) flight faster? Or is a small bird's flight faster?' Manjusri asked me in return, 'What do you think? Which of these two birds is faster?' I then immediately replied, 'My supernatural power is like that of a small bird, your supernatural power is superior, and its speed far surpasses that of the Garuda (Garuda, a mythical bird).' Manjusri then said to me, 'Great Virtue Sariputra! You think to yourself: "Manjusri's (Manjusri, Bodhisattva's name) supernatural power, my supernatural power, are equal and without difference."' I replied again, 'They cannot be compared.' Manjusri asked, 'How do you know?' I immediately replied, 'Those of the Sravaka vehicle have not severed their habitual tendencies, therefore I originally regarded the unequal as equal.' Manjusri said, 'Excellent! Excellent! Just as you said. Sariputra! In the distant past, there were two immortals living by the great sea: one named Kamadharma (Kamadharma, an immortal's name), and the other named Brahmadatta (Brahmadatta, an immortal's name). At that time, Kamadharma (Kamadharma, an immortal's name) had attained the five supernatural powers, and the immortal Brahmadatta (Brahmadatta, an immortal's name) was able to travel in the sky with the power of mantras. At that time,'

彼二人各以自力，度過大海還至住處。時梵與仙作如是言：「欲法神力、我之神力等無有異。」復更異時，從海此岸至於彼岸到羅叉渚，時有羅叉出簫笛音。時梵與仙聞是聲已，從空而墮失咒術力。時欲法仙愍梵與故，捉其右臂將至住處。大德舍利弗！于意云何？是梵與仙豈異人乎？勿作異觀，即汝身是；我即是彼欲法仙人。舍利弗！汝于爾時亦以不等為等，今亦復以不等為等。何以故？以偏見故。』」

爾時舍利弗復語須菩提：「我又復念，與文殊師利南方界分遊過百千諸佛土已，有國名曰一切莊嚴，佛號寶大，我與文殊師利俱到彼國。文殊師利既至彼已，而語我言：『汝今見此佛土不也？所經諸國皆悉見不？』我言：『見已。』復問我言：『是諸國中悉見何事？』我時答言：『或見滿水，或見滿火，或見空界，或見豐樂。』文殊復言：『汝云何見？』我時答言：『若見滿水便言見水，若見滿火便言見火，若見空界言見空界，若見豐樂言見豐樂。』文殊師利言：『汝之所見境界如是。』我時問言：『文殊師利！汝復云何見諸佛土？』文殊答言：『虛空世界是諸佛世界。何以故？汝幻惑故，見滿水、滿火、空界、豐樂。舍利弗！汝之所見皆各不實，生滅相應。虛空世界不因緣有，其性安住。如是，舍利弗！客塵

【現代漢語翻譯】現代漢語譯本：他們兩人各自憑藉自己的力量，渡過大海回到了住處。當時梵（Brahma，印度教主神）與仙人這樣說：『我的法術神力與你的神力相等，沒有什麼不同。』又過了些時候，他們從海的此岸到達彼岸的羅剎渚（Rakshasa Isle，羅剎居住的島嶼），當時有羅剎（Rakshasa，惡鬼）發出簫笛的聲音。當時梵與仙人聽到這聲音后，從空中墜落，失去了咒術的力量。當時欲法仙（Kama-dharma Rishi，慾望和法則的仙人）憐憫梵與，抓住他的右臂將他帶回住處。大德舍利弗（Sariputra，佛陀十大弟子之一）！你認為怎麼樣？這位梵與仙人難道是別人嗎？不要作這樣的想法，他就是你自身；我就是那位欲法仙人。舍利弗！你當時也把不相等的事物看作相等，現在也還是把不相等的事物看作相等。為什麼呢？因為你懷有偏見。』

當時舍利弗又對須菩提（Subhuti，佛陀十大弟子之一）說：『我又想起，與文殊師利（Manjusri，智慧的菩薩）在南方界分遊歷，經過百千個佛土之後，有一個國家名叫一切莊嚴（Sarva-vyuha，一切裝飾），佛號寶大（Ratna-maha，珍寶之大），我與文殊師利一同到達那個國家。文殊師利到達那裡之後，就對我說：『你現在看見這個佛土了嗎？所經過的各個國家都看見了嗎？』我說：『看見了。』他又問我：『在這些國家中都看見了什麼事情？』我當時回答說：『或者看見充滿水，或者看見充滿火，或者看見空曠的境界，或者看見豐饒快樂。』文殊師利又說：『你是怎樣看見的？』我當時回答說：『如果看見充滿水就說看見水，如果看見充滿火就說看見火，如果看見空曠的境界就說看見空曠的境界，如果看見豐饒快樂就說看見豐饒快樂。』文殊師利說：『你所看見的境界就是這樣。』我當時問道：『文殊師利！你又是怎樣看見各個佛土的？』文殊師利回答說：『虛空世界就是各個佛的世界。為什麼呢？因為你被幻象迷惑，所以看見充滿水、充滿火、空曠的境界、豐饒快樂。舍利弗！你所看見的都是不真實的，是與生滅相對應的。虛空世界不是因緣和合而有的，它的本性是安住不動的。就是這樣，舍利弗！客塵（Agantuka-rajas，外來的塵埃）』

【English Translation】 English version: 'Both of them, each relying on their own power, crossed the great ocean and returned to their dwelling. At that time, Brahma (Hindu chief god) and the Rishi (sage) said, 'The divine power of my Dharma (law, teachings) and your divine power are equal, there is no difference.' After some time, from this shore of the sea to the other shore, they arrived at Rakshasa Isle (Rakshasa Isle, island inhabited by Rakshasas), at which time a Rakshasa (Rakshasa, demon) emitted the sound of a flute and pipe. When Brahma and the Rishi heard this sound, they fell from the sky and lost the power of their mantras (incantations). At that time, Kama-dharma Rishi (Kama-dharma Rishi, sage of desire and law) had compassion for Brahma and, grasping his right arm, brought him to his dwelling. Great virtuous Sariputra (Sariputra, one of the ten great disciples of the Buddha)! What do you think? Is this Brahma and the Rishi a different person? Do not have such a view, it is your own self; I am that Kama-dharma Rishi. Sariputra! At that time, you also regarded unequal things as equal, and now you still regard unequal things as equal. Why? Because you have prejudice.'

At that time, Sariputra again said to Subhuti (Subhuti, one of the ten great disciples of the Buddha): 'I also remember, traveling with Manjusri (Manjusri, Bodhisattva of wisdom) in the southern boundary, after passing through hundreds of thousands of Buddha lands, there was a country named Sarva-vyuha (Sarva-vyuha, all adornments), the Buddha was named Ratna-maha (Ratna-maha, great jewel), Manjusri and I arrived together in that country. After Manjusri arrived there, he said to me: 'Do you see this Buddha land now? Have you seen all the countries you have passed through?' I said, 'I have seen them.' He asked me again: 'What things have you seen in these countries?' At that time, I replied: 'Either I saw it full of water, or I saw it full of fire, or I saw an empty realm, or I saw abundance and joy.' Manjusri said again: 'How did you see it?' At that time, I replied: 'If I saw it full of water, I said I saw water, if I saw it full of fire, I said I saw fire, if I saw an empty realm, I said I saw an empty realm, if I saw abundance and joy, I said I saw abundance and joy.' Manjusri said: 'The realm you have seen is like this.' At that time, I asked: 'Manjusri! How do you see the various Buddha lands?' Manjusri replied: 'The empty world is the world of the various Buddhas. Why? Because you are deluded by illusions, so you see it full of water, full of fire, an empty realm, abundance and joy. Sariputra! What you have seen is all unreal, corresponding to birth and death. The empty world does not exist because of causes and conditions, its nature is stable and unmoving. That's how it is, Sariputra! Adventitious dust (Agantuka-rajas, foreign dust)'

煩惱污染於心，然其心性終不可污。大德舍利弗！如恒沙劫火災熾然，終不燒空。如是，舍利弗！一一眾生恒河沙劫造作逆罪不善之業，然其心性終不可污。舍利弗！若善男子、善女人能解知是法界性凈，無覆蓋纏、無結垢行能惱心者，是名無有蓋纏法門。若依此門，一切諸法無能覆蓋，解一切法體性清凈，終無有法能覆心者。』

「大德須菩提！文殊師利神通變化說法如是。我見其為諸神通事，菩薩不達，況復聲聞？」

爾時大德阿難復語舍利弗：「我亦曾見文殊師利神通變化。大德舍利弗！昔於一時，世尊在此舍衛國祇陀林中給孤窮精舍，與大比丘僧八百人俱，諸菩薩眾萬二千人。是時興大非時雲雨，經七日夜而不休止。諸大德聲聞若得禪定及解脫者，若入禪定七日不食；余凡夫人及諸學人，五日絕食飢困羸瘦，不能往覲見佛世尊禮敬供養。我時念言：『是諸比丘甚為大苦，當往白佛。』我時便往佛世尊所，頂禮佛足白言：『世尊！諸比丘僧絕食五日極為羸瘦，不能從床而自起止。』世尊告我：『阿難！汝今可以是事往語文殊師利，彼當充足比丘僧食。』我承佛敕，往詣彼文殊師利所住室中，到已具說如是之事。時文殊師利為釋梵護世而演說法，即答我言：『阿難！汝往敷座，若時已至便擊楗槌。』

【現代漢語翻譯】現代漢語譯本：煩惱污染內心，然而心性最終是無法被污染的。大德舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！即使像恒河沙數劫那樣漫長的時間裡發生火災，火焰熾烈燃燒，最終也無法燒燬虛空。同樣，舍利弗！即使每一個眾生在恒河沙數劫的時間裡造作各種逆罪和不善的業，他們的心性最終也是無法被污染的。舍利弗！如果善男子、善女人能夠理解並知曉法界的本性是清凈的，沒有覆蓋和纏縛，沒有結使和垢染能夠惱亂內心，這就叫做『無有蓋纏法門』。如果依據這個法門，一切諸法都無法覆蓋，理解一切法的體性是清凈的，最終沒有任何法能夠覆蓋內心。「大德須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）！文殊師利（Mañjuśrī，象徵智慧的菩薩）的神通變化和說法就是這樣。我所見到的那些神通之事，菩薩尚且不能完全理解，更何況是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）呢？」當時，大德阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）又對舍利弗說：「我也曾經見過文殊師利的神通變化。大德舍利弗！過去有一次，世尊（Śākyamuni，釋迦牟尼佛）在舍衛國（Śrāvastī）祇陀林（Jetavana）的給孤窮精舍（Anāthapiṇḍada-ārāma）中，與八百位大比丘僧（bhikkhu-saṃgha，佛教僧團）以及一萬二千位菩薩眾在一起。當時，突然降下巨大的非時雲雨，連續七天七夜都沒有停止。那些證得禪定和解脫的大德聲聞，如果入于禪定，七天不進食；其餘的凡夫和正在學習的人，已經五天沒有進食，飢餓困頓，身體虛弱，無法前往覲見佛世尊，禮敬供養。我當時心想：『這些比丘非常痛苦，我應當去稟告佛陀。』我當時就前往佛世尊那裡，頂禮佛足，稟告說：『世尊！這些比丘僧已經五天沒有進食，非常虛弱，無法從床上起身。』世尊告訴我：『阿難！你現在可以把這件事告訴文殊師利，他應當能夠供給比丘僧食物。』我接受了佛陀的命令，前往文殊師利所居住的房間，到達后詳細地說明了這件事。當時，文殊師利正在為釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、護世（Lokapāla，守護世界的四天王）等天人演說佛法，立刻回答我說：『阿難！你去鋪設座位，時間到了就敲擊楗槌（ghanta，寺院中使用的鐘或木槌）。』

【English Translation】 English version: Afflictions may pollute the mind, but the nature of the mind is ultimately unpollutable. Great worthy Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Even if a firestorm were to rage for as many kalpas as there are sands in the Ganges River, it would ultimately not burn the sky. Likewise, Śāriputra! Even if each and every sentient being were to commit rebellious and unwholesome deeds for as many kalpas as there are sands in the Ganges River, their mind-nature would ultimately be unpollutable. Śāriputra! If a good man or good woman can understand and know that the nature of the Dharma realm is pure, without coverings or entanglements, without fetters or defilements that can trouble the mind, this is called the 'Dharma gate of no coverings or entanglements.' If one relies on this gate, all dharmas are unable to cover it, understanding that the essence of all dharmas is pure, and ultimately no dharma can cover the mind. 「Great worthy Subhūti (one of the ten great disciples of the Buddha, known for being foremost in understanding emptiness)! Mañjuśrī's (the Bodhisattva symbolizing wisdom) supernatural powers and teachings are like this. The supernatural events that I have seen, even Bodhisattvas cannot fully comprehend, let alone Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings)?」 At that time, the great worthy Ānanda (one of the ten great disciples of the Buddha, known for being foremost in hearing the teachings) said to Śāriputra: 'I have also seen Mañjuśrī's supernatural transformations. Great worthy Śāriputra! Once upon a time, the World Honored One (Śākyamuni Buddha) was in the Jeta Grove (Jetavana) in Śrāvastī (a major city in ancient India), at the Anāthapiṇḍada-ārāma (Anathapindika's monastery), together with eight hundred great Bhikkhu-saṃgha (Buddhist monastic community) and twelve thousand Bodhisattvas. At that time, a great untimely rainstorm arose, continuing for seven days and nights without stopping. Those great worthy Śrāvakas who had attained samādhi and liberation, if they entered samādhi, would not eat for seven days; the remaining ordinary people and those who were still learning had not eaten for five days, and were weakened by hunger, unable to rise from their beds to pay respects and make offerings to the World Honored One. I then thought: 'These Bhikkhus are suffering greatly, I should report this to the Buddha.' I then went to the World Honored One, bowed at his feet, and reported: 'World Honored One! These Bhikkhus have not eaten for five days and are extremely weak, unable to rise from their beds.' The World Honored One told me: 'Ānanda! You can now tell Mañjuśrī about this matter, and he should be able to provide food for the Bhikkhus.' I accepted the Buddha's command and went to the room where Mañjuśrī was staying, and after arriving, I explained the matter in detail. At that time, Mañjuśrī was expounding the Dharma for Śakra (the lord of the gods), Brahmā (the creator god), and the Lokapālas (the four heavenly kings who guard the world), and immediately replied to me: 'Ānanda! Go and prepare the seats, and when the time comes, strike the ghanta (a bell or wooden mallet used in monasteries).'

我從文殊師利聞是語已，即便敷座住在一處，看文殊師利何時出房。是文殊師利甫為釋梵護世天王廣演說法，名曰分別一切身三昧，不出于房。我作是念：『文殊師利將不令諸比丘失食時？』

「文殊師利化作己身，為諸釋梵護世說是分別一切身三昧；文殊師利亦即入此分別一切身三昧已，從房而出，入舍衛大城次第乞食。我時不見。魔王波旬作是念言：『文殊師利師子吼已，入舍衛大城而行乞食。我今當蔽舍衛城中諸婆羅門長者居士，無入出者，不令施食。』爾時文殊師利童子隨所至處，門戶悉閉無往來者。文殊師利即時觀知，是魔波旬隱蔽諸人。『我今當作誠實言誓。』爾時即作是志誠言：『我之所集一毛孔中所有福慧，設恒河沙等諸佛世界滿中諸魔之所無有。我此語實，魔蔽當去。令魔自身作居士像，於四衢道諸巷陌中唱如是言：「當施文殊！當施文殊！若施是者獲大果報。若施三千大千世界其中所有一切眾生，給諸樂具百千億歲，不如施此文殊師利一爪端許所生福勝。」』

「文殊師利須臾之間立此誓已，爾時諸天遍開城中一切門戶，令諸人眾皆趣文殊師利童子。時魔波旬作居士像，于諸四衢街巷陌中唱如是言：『當施文殊！當施文殊！若施是者獲大果報。若施三千大千世界一切眾生諸樂供具，

【現代漢語翻譯】現代漢語譯本：我從文殊師利（Manjushri，菩薩名）那裡聽到這些話后，便立即鋪設座位，住在一個地方，等待文殊師利何時從房間出來。當時文殊師利正在為釋（Shakra，帝釋天）、梵（Brahma，大梵天）和護世天王們廣泛地演說佛法，名為『分別一切身三昧』，但他並沒有從房間里出來。我心想：『文殊師利難道要讓這些比丘們錯過吃飯的時間嗎？』文殊師利化作自己的身形，為諸釋、梵、護世天王宣說這個『分別一切身三昧』；文殊師利自己也進入了這個『分別一切身三昧』，然後從房間里出來，進入舍衛（Shravasti，古印度城市名）大城，依次乞食。當時我並沒有看見他。魔王波旬（Mara Papiyas，佛教中的魔王）心想：『文殊師利已經作了獅子吼，進入舍衛大城去乞食了。我現在應當遮蔽舍衛城中的婆羅門、長者、居士，讓他們無法出入，不讓他們佈施食物。』當時，文殊師利童子無論走到哪裡，門戶都關閉著，沒有人來往。文殊師利立刻知道，這是魔王波旬在隱蔽這些人。『我現在應當發一個真實的誓言。』當時，他便發了這樣的真誠誓言：『我所積聚的一個毛孔中所包含的所有福慧，即使像恒河沙數一樣多的諸佛世界中所有的魔都沒有。如果我所說的是真實的，那麼魔的遮蔽應當消失。讓魔自身化作居士的形象，在四通八達的道路和各個巷子里宣揚說：「應當佈施給文殊！應當佈施給文殊！如果佈施給他，就能獲得巨大的果報。如果佈施給三千大千世界中所有的一切眾生，給予他們各種享樂器具，即使經過百千億年，也不如佈施給文殊師利一爪端那麼一點點所產生的福報殊勝。」』文殊師利在很短的時間內立下這個誓言后，當時諸天便打開了城中所有的門戶，讓所有的人都走向文殊師利童子。當時魔王波旬化作居士的形象，在各個四通八達的街道和巷子里宣揚說：『應當佈施給文殊！應當佈施給文殊！如果佈施給他，就能獲得巨大的果報。如果佈施給三千大千世界的一切眾生各種享樂供具，』

【English Translation】 English version: After hearing these words from Manjushri (Manjushri, name of a Bodhisattva), I immediately prepared a seat and stayed in one place, waiting for Manjushri to come out of the room. At that time, Manjushri was extensively expounding the Dharma to Shakra (Shakra, ruler of the Devas), Brahma (Brahma, the Great Brahma), and the Guardian Kings of the World, called the 'Samadhi of Discriminating All Bodies,' but he did not come out of the room. I thought to myself, 'Is Manjushri going to make these Bhikshus miss their mealtime?' Manjushri transformed himself into his own form and explained this 'Samadhi of Discriminating All Bodies' to the Shakra, Brahma, and Guardian Kings of the World; Manjushri himself also entered this 'Samadhi of Discriminating All Bodies,' and then came out of the room and entered the great city of Shravasti (Shravasti, name of an ancient Indian city), begging for food in order. At that time, I did not see him. Mara Papiyas (Mara Papiyas, the demon king in Buddhism) thought to himself, 'Manjushri has already roared like a lion and entered the great city of Shravasti to beg for food. Now I should obscure the Brahmins, elders, and laypeople in the city of Shravasti, preventing them from entering and exiting, and not allowing them to offer food.' At that time, wherever Manjushri went, the doors were closed, and no one was coming or going. Manjushri immediately knew that it was Mara Papiyas who was obscuring these people. 'Now I should make a truthful vow.' At that time, he made this sincere vow: 'All the blessings and wisdom contained in one pore of my body, even if all the demons in the Buddha worlds as numerous as the sands of the Ganges do not have. If what I say is true, then the obscuration of the demon should disappear. Let the demon transform himself into the image of a householder and proclaim in the crossroads and alleys, "Give to Manjushri! Give to Manjushri! If you give to him, you will receive great rewards. If you give to all the beings in the three thousand great thousand worlds, giving them all kinds of pleasure instruments, even after hundreds of thousands of billions of years, it is not as superior as the blessings produced by giving to Manjushri even a little bit of a fingernail."' After Manjushri made this vow in a very short time, at that time the Devas opened all the doors in the city, allowing all the people to go to Manjushri. At that time, Mara Papiyas transformed himself into the image of a householder and proclaimed in the various crossroads and alleys, 'Give to Manjushri! Give to Manjushri! If you give to him, you will receive great rewards. If you give to all the beings in the three thousand great thousand worlds all kinds of pleasure offerings,'

經百千歲，不如施此文殊師利一爪端許所生福勝。』時文殊師利以神通力，令所持缽受諸種種美妙飲食及餅果等，不相和雜如別器盛。八百比丘、萬二千菩薩所食之食在一缽中，不見此缽若減若滿。

「爾時文殊師利童子，于舍衛大城乞食已足，出舍衛城，以缽置地語魔波旬：『汝為凈人，可持此缽在前而去。』時魔波旬不能舉缽，生慚恥心，語文殊師利：『我今不能舉此地缽。』文殊師利語波旬言：『汝今成就大威神力，云何不能舉地小缽？』時魔波旬盡其神力，不能舉缽如毛分許，怪未曾有，語文殊師利：『我之神力舉伊沙陀山置之手掌擲虛空中，今不能舉如此小缽一毛分許。』文殊師利語波旬言：『若大眾生大人大力，彼所持缽非汝波旬所能擎舉。』是時文殊師利童子即以一指持舉地缽著波旬手，語波旬言：『汝為凈人，持缽前行。』時魔波旬盡力持缽在前而去。

「爾時自在天子與萬二千天子侍從圍繞，來向文殊師利童子，頂禮其足，右繞已畢，語波旬言：『汝非使人，何故持缽在他前行？』魔言：『天子！我今不堪與有力者諍。』天子語言：『波旬！汝亦成就大威神力。』◎

「◎爾時波旬為文殊師利力所持故，答言：『天子！愚癡之力是為魔力。慧明之力是菩薩力。憍慢之力是為魔力

【現代漢語翻譯】現代漢語譯本：即使經過百千歲的時間，也不如佈施這文殊師利（Manjushri，智慧的象徵）一爪端那麼一點點所產生的福報殊勝。』當時文殊師利以神通力，使他所持的缽中盛滿各種美妙的飲食以及餅和水果等，互不混雜，如同用不同的器皿盛放一樣。八百比丘、一萬二千菩薩所吃的食物都在一個缽中，卻看不出這缽里的食物減少或增多。『當時文殊師利童子，在舍衛大城（Shravasti，古印度城市）乞食完畢，走出舍衛城，把缽放在地上，對魔波旬（Mara Papiyas，佛教中的惡魔）說：『你做個凈人，可以拿著這個缽在前面走。』當時魔波旬不能舉起缽，感到慚愧，對文殊師利說：『我現在不能舉起這個地上的缽。』文殊師利對波旬說：『你現在成就了這麼大的威神力，為什麼不能舉起這個地上小小的缽？』當時魔波旬用盡他的神力，也不能把缽舉起像一根毛髮那麼一點點，覺得奇怪，前所未有，對文殊師利說：『我的神力可以舉起伊沙陀山（Isadhara，山名）放在手掌上，扔到虛空中，現在卻不能舉起這麼小的缽一根毛髮那麼一點點。』文殊師利對波旬說：『如果是大眾生大人大力，他們所持的缽不是你波旬所能舉起的。』這時文殊師利童子就用一根手指舉起地上的缽，放在波旬手上，對波旬說：『你做個凈人，拿著缽在前面走。』當時魔波旬用盡力氣拿著缽在前面走。『當時自在天子（Ishvara，一種天神）與一萬二千天子侍從圍繞，來到文殊師利童子面前，頂禮他的腳，向右繞行完畢，對波旬說：『你不是使者，為什麼拿著缽在別人前面走？』魔說：『天子！我現在不敢和有力氣的人爭。』天子說：『波旬！你也成就了很大的威神力。』『當時波旬因為被文殊師利的力量所控制，回答說：『天子！愚癡的力量是魔力。智慧的光明是菩薩的力量。驕慢的力量是魔力。

【English Translation】 English version: 'Even after hundreds of thousands of years, it is not as meritorious as giving a tiny bit, the size of a fingernail, of what Manjushri (Manjushri, symbol of wisdom) has produced.' At that time, Manjushri used his supernatural powers to fill the bowl he was holding with all kinds of wonderful food, cakes, and fruits, etc., without mixing together, as if they were in separate containers. The food eaten by eight hundred Bhikshus and twelve thousand Bodhisattvas was all in one bowl, yet the bowl did not appear to decrease or increase. 'At that time, the Manjushri Bodhisattva, having finished begging for food in the great city of Shravasti (Shravasti, an ancient Indian city), left Shravasti, placed the bowl on the ground, and said to Mara Papiyas (Mara Papiyas, the demon in Buddhism): 'You be a clean person and carry this bowl ahead.' At that time, Mara Papiyas could not lift the bowl, felt ashamed, and said to Manjushri: 'I cannot lift this bowl from the ground now.' Manjushri said to Papiyas: 'Now that you have achieved such great power, why can't you lift this small bowl from the ground?' At that time, Mara Papiyas exhausted his divine power, but could not lift the bowl even by a hair's breadth, and felt strange, unprecedented, and said to Manjushri: 'My divine power can lift Mount Isadhara (Isadhara, name of a mountain) and place it in the palm of my hand and throw it into the void, but now I cannot lift such a small bowl by a hair's breadth.' Manjushri said to Papiyas: 'If it is a great being with great strength, the bowl they hold is not something you, Papiyas, can lift.' At this time, the Manjushri Bodhisattva immediately lifted the bowl from the ground with one finger and placed it in Papiyas' hand, saying to Papiyas: 'You be a clean person and carry the bowl ahead.' At that time, Mara Papiyas used all his strength to carry the bowl ahead. 'At that time, the Ishvara Deva (Ishvara, a type of deity) and twelve thousand Devas surrounded him, came to the Manjushri Bodhisattva, prostrated at his feet, circumambulated him to the right, and said to Papiyas: 'You are not a messenger, why are you carrying the bowl ahead of others?' The demon said: 'Deva! I dare not contend with those who have strength.' The Deva said: 'Papiyas! You have also achieved great divine power.' 'At that time, Papiyas, because he was controlled by the power of Manjushri, replied: 'Deva! The power of ignorance is the power of Mara. The light of wisdom is the power of the Bodhisattva. The power of arrogance is the power of Mara.'

，大智慧力是菩薩力；諸邪見力是為魔力，空無相無作力是菩薩力；諸顛倒力是為魔力，正真諦力是菩薩力；我我所力是為魔力，大慈悲力是菩薩力；貪瞋癡力是為魔力，三解脫力是菩薩力；生死之力是為魔力，無生無滅無有諸行無生忍力是菩薩力。』魔王波旬說是法時，于天眾中五百天子發阿耨多羅三藐三菩提心，千二百菩薩得無生法忍。

「時文殊師利共魔波旬持此缽食，置迦利羅華園中已，俱出外去。我時不見文殊師利，乃至食時猶不出房。我作是念：『文殊師利將不令諸比丘僧眾失於日時？當往佛所具白是事。』即至佛所，頂禮佛足，白言：『世尊！日時已至。文殊師利猶不出房。』佛告我言：『阿難！汝不到此迦利羅園而看之耶？』我白佛言：『大德世尊！見一小缽其食滿中。』佛告我言：『速打揵槌集比丘僧。』我言：『世尊！比丘僧多，是一缽食當與誰耶？』佛語我言：『汝勿慮是。設使三千大千世界所有一切諸眾生等，于百千歲食此缽食，猶不能盡。何以故？是文殊師利力所持缽，文殊師利有檀波羅蜜無量功德。』我聞佛語，便打揵槌集比丘僧。時此缽食不相和雜，香美眾味取不可盡，充飽大眾缽食不減。

「時魔波旬欲惱文殊師利童子，即便化作四千比丘，衣服弊壞威儀粗惡執持破缽

【現代漢語翻譯】現代漢語譯本：『大智慧力是菩薩的力量；各種邪見的力量是魔的力量，空、無相、無作的力量是菩薩的力量；各種顛倒的力量是魔的力量，正真諦的力量是菩薩的力量；我及我所屬的力量是魔的力量，大慈悲的力量是菩薩的力量；貪、嗔、癡的力量是魔的力量，三解脫的力量是菩薩的力量；生死的力量是魔的力量，無生、無滅、沒有諸行、無生忍的力量是菩薩的力量。』魔王波旬（Pāpīyas，欲界第六天之主）說這些法的時候，在天眾中五百天子發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），一千二百菩薩得到了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的體悟）。『當時文殊師利（Mañjuśrī）和魔王波旬拿著這個缽的食物，放在迦利羅華園（Kararohaka）中后，一起出去了。我當時沒有看見文殊師利，直到吃飯的時候他還沒有從房間出來。我這樣想：『文殊師利是不是要讓比丘僧眾錯過吃飯的時間了？我應該去佛那裡詳細稟告這件事。』於是我到了佛那裡，頂禮佛足，稟告說：『世尊！吃飯的時間已經到了，文殊師利還沒有從房間出來。』佛告訴我：『阿難（Ānanda）！你沒有到迦利羅園去看一下嗎？』我稟告佛說：『大德世尊！我看見一個小缽，裡面的食物滿滿的。』佛告訴我：『快敲楗槌召集比丘僧。』我說：『世尊！比丘僧很多，這一缽食物應該給誰呢？』佛告訴我：『你不要擔心這個。即使三千大千世界所有一切眾生，用百千年的時間吃這缽食物，也吃不完。為什麼呢？這是文殊師利力量所持的缽，文殊師利有檀波羅蜜（dāna-pāramitā，佈施波羅蜜）的無量功德。』我聽了佛的話，就敲楗槌召集比丘僧。當時這缽食物不互相混雜，香味美好，取之不盡，讓大眾吃飽了，缽里的食物也沒有減少。『當時魔王波旬想要惱亂文殊師利童子，就變化成四千個比丘，衣服破爛，威儀粗俗，拿著破缽。

【English Translation】 English version: 'Great wisdom power is the power of a Bodhisattva; the power of all evil views is the power of a demon; the power of emptiness, signlessness, and non-action is the power of a Bodhisattva; the power of all inversions is the power of a demon; the power of true and correct truth is the power of a Bodhisattva; the power of 'I' and 'mine' is the power of a demon; the power of great compassion is the power of a Bodhisattva; the power of greed, hatred, and delusion is the power of a demon; the power of the three liberations is the power of a Bodhisattva; the power of birth and death is the power of a demon; the power of no birth, no death, no actions, and the patience with non-birth is the power of a Bodhisattva.' When the demon king Pāpīyas (lord of the sixth heaven in the desire realm) spoke this Dharma, five hundred devaputras (heavenly beings) among the heavenly assembly generated the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed, complete, and perfect enlightenment), and twelve hundred Bodhisattvas attained anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas). 'At that time, Mañjuśrī and the demon king Pāpīyas, holding this alms bowl of food, placed it in the Kararohaka garden and then went out together. I did not see Mañjuśrī at that time, and he had not yet come out of his room even at mealtime. I thought to myself, 'Is Mañjuśrī going to cause the Sangha of monks to miss the mealtime? I should go to the Buddha and report this matter in detail.' Then I went to the Buddha, bowed at his feet, and reported, 'World Honored One! Mealtime has arrived, but Mañjuśrī has not yet come out of his room.' The Buddha said to me, 'Ānanda! Have you not gone to the Kararohaka garden to take a look?' I reported to the Buddha, 'Greatly Virtuous World Honored One! I saw a small alms bowl, full of food.' The Buddha said to me, 'Quickly strike the ghaṇṭā (gong) to gather the Sangha of monks.' I said, 'World Honored One! There are many monks, to whom should this one alms bowl of food be given?' The Buddha said to me, 'Do not worry about this. Even if all the beings in the three thousand great thousand worlds were to eat this alms bowl of food for hundreds of thousands of years, they would not be able to finish it. Why? This is the alms bowl held by the power of Mañjuśrī, and Mañjuśrī has immeasurable merits of dāna-pāramitā (perfection of giving).' When I heard the Buddha's words, I struck the ghaṇṭā to gather the Sangha of monks. At that time, the food in the alms bowl did not mix together, the fragrance was beautiful, and it could not be exhausted. It filled the assembly, and the food in the alms bowl did not decrease. 'At that time, the demon king Pāpīyas, wanting to disturb the boy Mañjuśrī, transformed into four thousand monks, with tattered clothes, crude manners, and holding broken alms bowls.'

，鼻眼角睞卷手腳跛，其形醜惡在下行坐，以此缽食復充足之。時魔波旬令化比丘人人各食摩伽陀國十種之食，然此缽食猶滿不減，令諸守園作使之人賦食疲頓。

「時文殊師利以神力持，令魔波旬所化比丘缽食不減，手口俱滿而不能咽，氣閉眼張悉皆躄地。文殊師利語波旬言：『汝諸比丘何不更食？』惡魔答言：『文殊師利！是諸比丘在地垂死。汝將不以毒食與耶？』文殊師利語波旬言：已盡毒人當有何毒？內有毒者則施人毒，內無毒者不施人毒。波旬！所謂毒者名貪瞋癡；善贊法中所調伏者，若與人毒無有是處。又魔波旬！所謂毒者無明有愛、見我我所、見無因緣、見於名色、見愛恚瞋、見我見眾生、見諸蓋纏，計著諸陰，起種性慢，執著諸入，常住三界繫著所依守護取捨，若來若去愛著于身，堅著壽命，不凈思念愛樂染心，多起諸過，違逆因緣，斷見常見，諂曲憍慢，妄想分別，示現詐偽，執著樔窟，出沒卷舒驚畏於空，于無想中生墮落想，于無作中生死畏想，于無著處生起畏想，于出生死生起縛想，于使流中不生度想，助菩提法生非法想，于邪見中生正見想，于惡知識生善知識想，違佛謗法輕慢眾僧，不捨憍慢增長諍訟，實不實想不實實想，于欲樂中生功德想，于有為中心生狂惑，于生死行不見其過，

【現代漢語翻譯】現代漢語譯本：鼻子歪斜，眼睛不正，嘴角扭曲，手腳殘疾，身形醜陋，坐在低下的位置，卻用這個缽盛滿食物。當時，魔王波旬（Māra Pāpīyas，佛教中的惡魔）讓變化出來的比丘（bhikkhu，佛教僧侶）每人都能吃到摩伽陀國（Magadha，古印度王國）的十種食物，然而這個缽里的食物仍然滿滿的，一點也沒有減少，使得那些負責分配食物的園丁和僕人都疲憊不堪。這時，文殊師利（Mañjuśrī，智慧菩薩）用神通力量，讓魔王波旬變化出來的比丘缽里的食物不減少，手和口都滿了卻無法吞嚥，氣都喘不上來，眼睛睜得大大的，全都癱倒在地。文殊師利對波旬說：『你們這些比丘為什麼不再吃點？』惡魔回答說：『文殊師利！這些比丘都快要死了。你是不是給他們吃了毒藥？』文殊師利對波旬說：『已經沒有毒的人還會有什麼毒？內心有毒的人才會施放毒藥，內心沒有毒的人就不會施放毒藥。波旬！所謂的毒藥就是貪（lobha，貪婪）、瞋（dosa，嗔恨）、癡（moha，愚癡）；在善妙的佛法中被調伏的人，如果會給人毒藥，那是絕不可能的。』『還有，魔王波旬！所謂的毒藥就是無明（avidyā，無知）、有愛（bhava-taṇhā，對存在的渴求）、見我我所（ātma-dṛṣṭi，認為有『我』和『我的』）、認為沒有因緣（ahetu-dṛṣṭi，不相信因果）、執著于名色（nāmarūpa，精神和物質現象）、執著于愛恚瞋（rāga-dveṣa-moha，貪愛、憎恨和嗔怒）、認為有『我』和眾生（sattvadṛṣṭi，靈魂的錯誤觀念）、執著于各種蓋纏（āvaraṇa，障礙）、計較執著于諸陰（skandha，五蘊）、生起種姓的傲慢（jāti-māna，階級優越感）、執著于諸入（āyatana，六根）、常住在三界（triloka，欲界、色界、無色界）中，被所依賴的事物束縛，守護和取捨，若來若去都愛著于身體，堅固地執著于壽命，用不凈的觀念來思念，喜愛染污的心，多起各種過失，違背因緣，斷見（uccheda-diṭṭhi，認為死後一切皆無）和常見（sassata-diṭṭhi，認為存在永恒的靈魂），諂媚虛偽，傲慢自大，妄想分別，示現欺詐，執著于巢穴，出沒卷舒，驚恐畏懼於空，在無想中產生墮落的想法，在無作中產生對生死的畏懼，在無執著處生起畏懼的想法，在出生死處生起束縛的想法，在使流中不生起解脫的想法，對助益菩提（bodhi，覺悟）的法生起非法之想，在邪見中生起正見之想，對惡知識生起善知識之想，違背佛陀，誹謗佛法，輕慢僧眾，不捨棄傲慢，增長爭訟，認為不真實的是真實的，認為真實的是不真實的，在慾望的快樂中產生功德的想法，對於有為法（saṃskṛta，因緣和合的事物）內心產生狂亂迷惑，在生死輪迴中看不見其中的過患。』

【English Translation】 English version: 『A crooked nose, improper eyes, a twisted mouth, crippled hands and feet, and an ugly form, sitting in a lowly position, yet this bowl is filled with food. At that time, Māra Pāpīyas (the Evil One) caused the transformed bhikkhus (monks) to each eat ten kinds of food from the kingdom of Magadha (an ancient Indian kingdom), yet the food in this bowl remained full and undiminished, causing the gardeners and servants responsible for distributing the food to become exhausted.』『Then, Mañjuśrī (the Bodhisattva of Wisdom), using his spiritual power, caused the food in the bowls of the bhikkhus transformed by Māra Pāpīyas not to decrease, their hands and mouths were full but they could not swallow, their breath was cut off, their eyes were wide open, and they all collapsed on the ground. Mañjuśrī said to Pāpīyas: 『Why don't you bhikkhus eat more?』 The evil one replied: 『Mañjuśrī! These bhikkhus are about to die on the ground. Did you give them poisoned food?』 Mañjuśrī said to Pāpīyas: 『What poison would one who is free from poison have? One who has poison within will give poison to others, but one who has no poison within will not give poison to others. Pāpīyas! The so-called poison is greed (lobha), hatred (dosa), and delusion (moha); one who is tamed in the excellent Dharma would never give poison to others.』『Furthermore, Māra Pāpīyas! The so-called poison is ignorance (avidyā), craving for existence (bhava-taṇhā), the view of self and what belongs to self (ātma-dṛṣṭi), the view that there is no cause (ahetu-dṛṣṭi), attachment to name and form (nāmarūpa), attachment to love, hatred, and anger (rāga-dveṣa-moha), the view of self and beings (sattvadṛṣṭi), attachment to various hindrances (āvaraṇa), calculating and clinging to the aggregates (skandha), arising pride in lineage (jāti-māna), clinging to the sense bases (āyatana), constantly dwelling in the three realms (triloka), being bound by what is relied upon, guarding and taking and rejecting, loving the body whether coming or going, firmly clinging to life, contemplating with impure thoughts, loving defiled mind, frequently arising various faults, opposing causes and conditions, annihilationism (uccheda-diṭṭhi) and eternalism (sassata-diṭṭhi), flattery and deceit, arrogance and pride, delusional discrimination, displaying fraud, clinging to nests, appearing and disappearing, shrinking and expanding, being frightened and fearful of emptiness, generating thoughts of falling in the realm of non-perception, generating fearful thoughts of birth and death in the realm of non-action, generating fearful thoughts in the realm of non-attachment, generating thoughts of bondage in the realm of escaping birth and death, not generating thoughts of liberation in the stream of defilements, generating thoughts of non-Dharma towards the Dharma that aids enlightenment (bodhi), generating thoughts of right view in wrong views, generating thoughts of good teachers towards evil teachers, opposing the Buddha, slandering the Dharma, belittling the Sangha, not abandoning arrogance, increasing disputes, thinking what is unreal is real, thinking what is real is unreal, generating thoughts of merit in the pleasures of desire, generating madness and confusion in the conditioned (saṃskṛta), not seeing the faults in the cycle of birth and death.』

于涅槃中生驚怖想。波旬！如是諸法于妙法中名之為毒。佛正法中無如是事。

「『波旬！甘露法者是名佛法，安隱法者是名佛法，無戲論法是名佛法，無過惡法是名佛法，無結使法是名佛法，出要之法是名佛法，無怖畏法是名佛法，無分別法是名佛法，不執自他法是名佛法，無譏呵法是名佛法，作舍、作依歸依洲渚、作守護法是名佛法，調伏寂法是名佛法，自凈無垢照明之法是名佛法，正向正趣法是名佛法，無諸妄想善調伏法是名佛法，善教善導隨宜之法是名佛法，自說說他法是名佛法，如法調伏諸外道法是名佛法，降諸魔法是名佛法，斷生死流法是名佛法，正念之法是名佛法，住念處故。正斷法是名佛法，斷諸惡故。神足法是名佛法，觀身心輕故。諸根法是名佛法，信為首故。諸力法是名佛法，無能降伏故。諸覺法是名佛法，次第覺故。正道法是名佛法，正流入故。三昧法是名佛法，究竟寂靜故。智慧法是名佛法，貫穿諸聖解脫法故。真諦法是名佛法，無忿恚故。諸辯法是名佛法，法辭及義樂說無滯故。明瞭無常苦無我法是名佛法，呵毀一切諸有為故。空法是名佛法，降伏一切諸外道故。寂靜法是名佛法，趣涅槃故。波羅蜜法是名佛法，至彼岸故。方便法是名佛法，善攝取故。慈法是名佛法，無過智故。悲

【現代漢語翻譯】現代漢語譯本：于涅槃（Nirvana，解脫）中產生驚恐的想法。波旬（Papiyas，魔王）！像這樣的法在妙法中被稱為毒藥。佛陀的正法中沒有這樣的事情。

『波旬（Papiyas，魔王）！甘露法被稱為佛法，安穩法被稱為佛法，沒有戲論的法是佛法，沒有過失罪惡的法是佛法，沒有煩惱結縛的法是佛法，出離要道的法是佛法，沒有怖畏的法是佛法，沒有分別的法是佛法，不執著自己和他人之法的法是佛法，沒有譏諷呵責的法是佛法，作為捨棄、作為依靠歸宿的洲渚、作為守護的法是佛法，調伏寂靜的法是佛法，自身清凈沒有垢染、能夠照明的法是佛法，正直趨向的法是佛法，沒有各種虛妄想法、善於調伏的法是佛法，善於教導、善於引導、隨順適宜的法是佛法，自己宣說也宣說他人的法是佛法，如法調伏各種外道的法是佛法，降伏各種魔法的法是佛法，斷絕生死流轉的法是佛法，正念的法是佛法，因為安住于念處。正斷的法是佛法，因為斷絕各種惡行。神足的法是佛法，因為觀察到身心輕安。諸根的法是佛法，以信為首。諸力的法是佛法，因為沒有能夠降伏的。諸覺的法是佛法，因為次第覺悟。正道的法是佛法，因為正直流入。三昧的法是佛法，因為究竟寂靜。智慧的法是佛法，因為貫穿各種聖者的解脫法。真諦的法是佛法，因為沒有忿怒怨恨。諸辯的法是佛法，因為對於法、辭句和義理都樂於宣說而沒有滯礙。明瞭無常、苦、無我的法是佛法，呵斥毀壞一切有為法。空的法是佛法，降伏一切外道。寂靜的法是佛法，趨向涅槃。波羅蜜的法是佛法，到達彼岸。方便的法是佛法，善於攝取。慈的法是佛法，沒有過失的智慧。悲

【English Translation】 English version: To generate fearful thoughts in Nirvana (liberation). Papiyas (the Evil One)! Such dharmas are called poison in the wonderful Dharma. There is no such thing in the Buddha's True Dharma.

'Papiyas (the Evil One)! The Dharma of Ambrosia is called the Buddha-dharma, the Dharma of peace and security is called the Buddha-dharma, the Dharma without frivolous discussions is called the Buddha-dharma, the Dharma without faults or evils is called the Buddha-dharma, the Dharma without bonds of affliction is called the Buddha-dharma, the Dharma of the way of deliverance is called the Buddha-dharma, the Dharma without fear is called the Buddha-dharma, the Dharma without discrimination is called the Buddha-dharma, the Dharma that does not cling to self or others is called the Buddha-dharma, the Dharma without censure or reproach is called the Buddha-dharma, the Dharma that acts as a refuge, a place of reliance, an island of refuge, a protector is called the Buddha-dharma, the Dharma of taming and tranquility is called the Buddha-dharma, the Dharma of self-purification, without defilement, and illumination is called the Buddha-dharma, the Dharma of right direction and right approach is called the Buddha-dharma, the Dharma without delusions and well-tamed is called the Buddha-dharma, the Dharma that is well-taught, well-guided, and suitable is called the Buddha-dharma, the Dharma that speaks of itself and others is called the Buddha-dharma, the Dharma that tames all external paths according to the Dharma is called the Buddha-dharma, the Dharma that subdues all magic is called the Buddha-dharma, the Dharma that cuts off the stream of birth and death is called the Buddha-dharma, the Dharma of right mindfulness is called the Buddha-dharma, because of abiding in the mindfulness. The Dharma of right effort is called the Buddha-dharma, because of cutting off all evils. The Dharma of spiritual power is called the Buddha-dharma, because of observing the lightness of body and mind. The Dharma of the faculties is called the Buddha-dharma, with faith as the leader. The Dharma of the powers is called the Buddha-dharma, because there is no one who can subdue them. The Dharma of the factors of enlightenment is called the Buddha-dharma, because of the sequential enlightenment. The Dharma of the right path is called the Buddha-dharma, because of the right inflow. The Dharma of Samadhi is called the Buddha-dharma, because of ultimate tranquility. The Dharma of wisdom is called the Buddha-dharma, because it penetrates all the liberation dharmas of the saints. The Dharma of truth is called the Buddha-dharma, because there is no anger or resentment. The Dharma of eloquence is called the Buddha-dharma, because one is happy to speak about the Dharma, words, and meanings without hindrance. The Dharma of clearly understanding impermanence, suffering, and non-self is called the Buddha-dharma, condemning and destroying all conditioned things. The Dharma of emptiness is called the Buddha-dharma, subduing all external paths. The Dharma of tranquility is called the Buddha-dharma, approaching Nirvana. The Dharma of Paramita is called the Buddha-dharma, reaching the other shore. The Dharma of skillful means is called the Buddha-dharma, skillfully gathering. The Dharma of loving-kindness is called the Buddha-dharma, wisdom without fault. Compassion

法是名佛法，無逼故。喜法是名佛法，滅不喜故。舍法是名佛法，所作辦故。禪法是名佛法，滅憍慢故。不斷三寶法是名佛法，發菩提心故。一切安樂無苦惱法是名佛法，不來諸有故。』

「說是法時，魔王所將五百天子發阿耨多羅三藐三菩提心，而作是言：『世尊！是所嘆法，愿令我等住是法中。』爾時世尊即便微笑。大德阿難前白佛言：『大德世尊！今何緣笑？』佛告阿難：『汝見波旬化比丘不？』阿難白言：『見已。世尊！』佛言：『阿難！后五百歲法欲滅時，當有如是惡形比丘，如是惡衣著不齊故，如是下賤如是無智。何以故？後世比丘重於結使，貪著利養多營眾事，舍諸毗尼、越解脫戒、離白凈法，其所去來，重現法利、不重後世，盲聾跛蹇，老謬無智，著種種病，是等皆來於我法中出家受戒，以重眷屬給使人故，不為重法。阿難！我所說法如是正直、如是可愛。當於爾時，不見不聞諸天憂戚，魔王波旬當大歡喜無復憂慮。』

「我時問佛：『何故魔王波旬歡喜而無憂慮？』佛告阿難：『以彼惡人作魔業故，魔王波旬無所營作。何以故？由彼比丘無正行故。若有比丘勤加精進如救頭然，如是等人魔則求短。是故阿難！應勤方便，未得令得、未解令解、未證令證，降伏魔黨熾然佛法，護持正法作

【現代漢語翻譯】現代漢語譯本：『名為佛法的法，是因為它沒有逼迫。名為佛法的法，是因為它能滅除不喜。名為佛法的法，是因為它所應作的已經完成。名為佛法的法，是因為它能滅除憍慢。不斷絕三寶的法，名為佛法，是因為它能發起菩提心。一切安樂沒有苦惱的法，名為佛法，因為它不再有諸有的輪迴。』

『當宣說此法時，魔王（Pāpīyas，佛教中破壞修行的人格化體現）所帶領的五百天子發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），並且這樣說：『世尊（Bhagavan，佛陀的尊稱）！這是您所讚歎的法，愿我們能夠安住於此法中。』當時世尊便露出了微笑。大德阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）上前稟告佛陀說：『大德世尊！今天是什麼因緣讓您微笑？』佛陀告訴阿難說：『你看見波旬（Pāpīyas，佛教中破壞修行的人格化體現）所變化的的比丘（bhikkhu，佛教出家男眾）了嗎？』阿難回答說：『已經看見了，世尊！』佛陀說：『阿難！在後五百歲，佛法將要滅亡的時候，將會有像這樣惡劣形象的比丘，像這樣穿著不整齊的衣服，像這樣**，像這樣沒有智慧。為什麼呢？因為後世的比丘看重結使（klesha，煩惱），貪圖利養，多方經營俗事，捨棄諸毗尼（vinaya，戒律）、違越解脫戒、遠離白凈法，他們所去所來，看重眼前的利益，不看重後世，他們盲聾跛蹇，年老昏聵沒有智慧，染上種種疾病，這些人都會來到我的佛法中出家受戒，因為看重眷屬和使喚的人，而不是爲了看重佛法。阿難！我所說的法是如此正直、如此可愛。當那個時候，看不見也聽不見諸天憂愁，魔王波旬將會非常歡喜，不再有憂慮。』

我當時問佛：『為什麼魔王波旬會歡喜而沒有憂慮呢？』佛陀告訴阿難：『因為那些惡人做了魔的事業，魔王波旬沒有什麼需要做的。為什麼呢？因為那些比丘沒有正確的行為。如果有比丘勤奮精進如同救頭燃，像這樣的人，魔就會尋找他們的缺點。所以阿難！應當勤奮方便，沒有得到的令其得到，沒有理解的令其理解，沒有證悟的令其證悟，降伏魔的黨羽，使佛法熾盛，護持正法，作為……』

【English Translation】 English version: 'The Dharma (Dhamma, teachings of the Buddha) that is called Buddha-Dharma (Buddha's teachings) is so because it is without oppression. The Dharma that is called Buddha-Dharma is so because it extinguishes displeasure. The Dharma that is called Buddha-Dharma is so because what should be done is already completed. The Dharma that is called Buddha-Dharma is so because it extinguishes arrogance. The Dharma that does not cut off the Three Jewels (triratna, Buddha, Dharma, Sangha) is called Buddha-Dharma because it generates the Bodhi-citta (mind of enlightenment). The Dharma of all happiness without suffering is called Buddha-Dharma because it does not come to the various realms of existence.'

'When this Dharma was spoken, the five hundred devaputras (heavenly beings) led by Mara (Pāpīyas, the personification of evil in Buddhism) generated the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment), and said: 'Bhagavan (Blessed One, epithet of the Buddha)! This is the Dharma praised by you, may we abide in this Dharma.' At that time, the Bhagavan smiled. The venerable Ānanda (one of the principal disciples of the Buddha) then said to the Buddha: 'Venerable Bhagavan! What is the cause for your smile today?' The Buddha said to Ānanda: 'Have you seen the bhikkhu (Buddhist monk) transformed by Mara (Pāpīyas, the personification of evil in Buddhism)?' Ānanda replied: 'I have seen him, Bhagavan!' The Buddha said: 'Ānanda! In the latter five hundred years, when the Dharma is about to perish, there will be bhikkhus with such evil appearances, wearing such untidy robes, so ** so lacking in wisdom. Why? Because bhikkhus in later ages will value defilements (klesha, mental states that cloud the mind), be greedy for gain, engage in many worldly affairs, abandon the Vinaya (monastic rules), transgress the precepts of liberation, and distance themselves from pure Dharma. In their comings and goings, they value present benefits and do not value the afterlife. They are blind, deaf, lame, crippled, old, confused, and without wisdom, afflicted with various diseases. These people will come to my Dharma to become monks and receive ordination because they value their retinue and servants, not because they value the Dharma. Ānanda! The Dharma I have spoken is so upright, so lovely. At that time, the devas (gods) will not be seen or heard to be sorrowful, and Mara (Pāpīyas, the personification of evil in Buddhism) will be very happy and without worry.'

I then asked the Buddha: 'Why is Mara (Pāpīyas, the personification of evil in Buddhism) happy and without worry?' The Buddha said to Ānanda: 'Because those evil people are doing the work of Mara, Mara has nothing to do. Why? Because those bhikkhus have no right conduct. If there are bhikkhus who diligently strive as if their heads were on fire, Mara will seek their shortcomings. Therefore, Ānanda! You should diligently strive to enable what has not been attained to be attained, what has not been understood to be understood, what has not been realized to be realized, subdue the party of Mara, make the Buddha-Dharma flourish, protect the true Dharma, and act as...'

法供養，莫作放逸。是我教法。』說是法時，五百比丘放捨身命，白言：『世尊！我等不欲見是惡世。』踴處虛空以火焚身，百千諸天而供養之。二百比丘遠離塵垢得法眼凈，二百比丘永盡諸漏心得解脫，三萬二千菩薩逮得法忍。釋梵護世及諸眷屬，禮佛足已作如是言：『唯愿世尊久壽住世，勿使我等見是惡世。世尊！若有眾生得聞此經，終不更作懈怠非法，亦更不作魔諸惡業。』我時聞已悶絕躄地。

「大德舍利弗！我見文殊師利童子成就如是不可思議神通之力，及所說法我自親見。」

時大德迦葉語舍利弗：「我亦曾見文殊師利希有神通。舍利弗！爾時世尊成佛未久！我久出家。是時文殊師利童子始初至此娑婆世界！從寶王世界寶相佛所來！欲見佛釋迦牟尼供養恭敬。爾時世尊在舍衛國祇陀林中給孤窮精舍夏坐三月。我時不見文殊師利，若如來前、若眾僧中、若於食時、若說戒日、若僧行次，都不見之。過三月已，臨自恣時乃見其面。我即問言：『文殊師利！何處夏坐？』即答我言：『大德迦葉！我住在是舍衛大城波斯匿王后宮一月，復一月住童子學堂，復一月住諸淫女舍。』我聞是已心甚不悅，即作是念：『云何當共是不凈人而作自恣？』我即出堂，便擊楗槌欲擯文殊師利童子。爾時世尊即告文殊

【現代漢語翻譯】現代漢語譯本：『以法供養，不要放縱懈怠。這是我的教法。』當佛陀宣說此法時，五百位比丘放下身命，稟告佛陀說：『世尊！我們不願意見到這個惡世。』隨即踴身到虛空中以火焚燒自身，百千諸天都來供養他們。二百位比丘遠離塵垢，得到清凈的法眼，二百位比丘永遠斷盡所有煩惱，心得解脫，三萬二千位菩薩證得法忍。釋提桓因（Śakra-devānām-Indra，天神之王）、梵天（Brahmā，色界天之主）、護世四天王（Lokapāla，佛教的護法神）以及他們的眷屬，禮拜佛陀的雙足后這樣說道：『唯愿世尊長久住世，不要讓我們見到這個惡世。世尊！如果有眾生能夠聽聞此經，終究不會再做懈怠的非法之事，也不會再做魔所為的各種惡業。』我當時聽聞這些話后，就昏厥倒地。『大德舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）！我親眼見到文殊師利（Mañjuśrī，智慧的象徵）童子成就如此不可思議的神通之力，以及他所宣說的法。』當時，大德迦葉（Mahākāśyapa，頭陀第一的佛陀十大弟子之一）對舍利弗說：『我也曾見過文殊師利希有的神通。舍利弗！那時世尊成佛不久！我出家很久了。當時文殊師利童子才剛來到這個娑婆世界（Sahā，我們所居住的這個世界）！從寶王世界寶相佛（Ratnarāja-buddha，寶王世界的佛）那裡來！想要見佛釋迦牟尼（Śākyamuni，佛教的創始人）並供養恭敬。當時世尊在舍衛國（Śrāvastī，古印度城市）祇陀林（Jetavana，祇樹給孤獨園的簡稱）中的給孤窮精舍（Anāthapiṇḍada-ārāma，又稱祇園精舍）安居三個月。我當時沒有見到文殊師利，無論是在如來面前、還是在僧眾之中、或者在吃飯時、或者在說戒日、或者在僧人行進的佇列中，都沒有見到他。過了三個月后，臨近自恣日（Pravāraṇā，僧團在雨季安居結束時的儀式）才見到他的面容。我便問他說：『文殊師利！你在哪裡安居？』他立即回答我說：『大德迦葉！我住在舍衛大城波斯匿王（Prasenajit，古印度拘薩羅國國王）的後宮一個月，又在一個月住在童子學堂，又在一個月住在**的住所。』我聽了這些話後心中很不高興，就想：『怎麼能和這樣不乾淨的人一起進行自恣呢？』我立即走出佛堂，便敲擊楗槌（Ghaṇṭā，一種木製或金屬的敲擊樂器）想要驅逐文殊師利童子。當時世尊就告訴文殊師利

【English Translation】 English version: 『Offerings of Dharma, do not be negligent. This is my teaching.』 When the Buddha spoke this Dharma, five hundred Bhikshus (monks) gave up their lives, and said to the Buddha: 『World Honored One! We do not wish to see this evil world.』 Then they leaped into the sky and burned themselves with fire, and hundreds of thousands of Devas (gods) made offerings to them. Two hundred Bhikshus were separated from dust and defilement and obtained the pure Dharma Eye, two hundred Bhikshus completely exhausted all outflows and their minds were liberated, and thirty-two thousand Bodhisattvas (enlightenment beings) attained the Dharma Endurance. Śakra-devānām-Indra (king of the gods), Brahmā (lord of the form realm), the Lokapāla (guardian deities) and their retinues, bowed at the Buddha's feet and said: 『May the World Honored One live long in the world, and do not let us see this evil world. World Honored One! If there are sentient beings who hear this Sutra, they will never again do negligent and unlawful deeds, nor will they do the evil deeds of Mara (demon).』 When I heard these words, I fainted and fell to the ground. 『Great Virtue Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! I have personally seen Mañjuśrī (symbol of wisdom) Kumāra (youth) accomplish such inconceivable supernatural powers, and the Dharma he speaks.』 At that time, Great Virtue Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said to Śāriputra: 『I have also seen the rare supernatural powers of Mañjuśrī. Śāriputra! At that time, the World Honored One had not long become a Buddha! I had been a renunciate for a long time. At that time, Mañjuśrī Kumāra had just arrived in this Sahā (the world we live in) world! He came from the Ratnarāja-buddha (Buddha of the Treasure King World) in the Treasure King World! He wanted to see the Buddha Śākyamuni (founder of Buddhism) and make offerings and pay respects. At that time, the World Honored One was in Śrāvastī (ancient Indian city) in the Jeta Grove (short for Jetavana-ārāma) in the Anāthapiṇḍada-ārāma (also known as the Jeta Grove Monastery) observing the three-month summer retreat. At that time, I did not see Mañjuśrī, whether in front of the Tathāgata (another name for the Buddha), or in the Sangha (monastic community), or at mealtime, or on the day of reciting the precepts, or in the order of the Sangha, I did not see him at all. After three months, near the time of Pravāraṇā (the ceremony marking the end of the rainy season retreat), I saw his face. I immediately asked him: 『Mañjuśrī! Where did you spend the summer retreat?』 He immediately replied to me: 『Great Virtue Mahākāśyapa! I stayed in the harem of King Prasenajit (king of Kosala in ancient India) in the great city of Śrāvastī for one month, then for another month I stayed in the boys' school, and for another month I stayed in the dwellings of the prostitutes.』 When I heard these words, I was very unhappy and thought: 『How can I perform the Pravāraṇā with such an impure person?』 I immediately left the hall and struck the Ghaṇṭā (a type of wooden or metal percussion instrument) to expel Mañjuśrī Kumāra. At that time, the World Honored One told Mañjuśrī

師利童子：『汝往看是摩訶迦葉今者何故打楗槌也？』白言：『世尊！我已見之，欲擯於我。』佛語文殊師利童子：『今可現汝自在神力神通境界，令彼聲聞心得清凈，勿于汝所生不凈心。』於時文殊師利童子即入三昧，其三昧名現一切佛土。文殊師利入三昧時，十方各如恒河沙等諸佛世界，其中皆有摩訶迦葉頭陀第一，悉打楗槌。

「於時世尊即問我言：『摩訶迦葉！汝今何故打于楗槌？』我言：『世尊！文殊師利自說是言：「夏三月中，住王后宮及淫女舍。」為擯是故打于楗槌。』爾時世尊身放光明遍照十方，而告我言：『汝今遍觀十方世界，為見何事？』我時遍觀無量無邊恒河沙數十方世界，其中皆有摩訶迦葉而打楗槌，欲擯文殊；是一切處亦有文殊在佛前坐。佛告我言：『汝今欲擯何處文殊？為此世界？為十方界？』我時即禮佛世尊足，作如是言：『聽我悔過。世尊！是文殊師利法王之子，成就菩薩如是不可思議功德。我從佛所成有量智，而欲度量無量智慧，以不知故而打楗槌。』佛告我言：『摩訶迦葉！汝之所見十方世界文殊師利，亦復夏三月住王后宮及淫女舍。此間文殊師利童子，令是波斯匿王宮中五百女人不退阿耨多羅三藐三菩提，亦令五百淫女五百童子得不退轉無上正道，復有百千眾生以聲聞

【現代漢語翻譯】現代漢語譯本師利童子問道：『你去看一看，那摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）現在是什麼緣故在敲打楗槌（一種報時集眾的法器）？』回答說：『世尊！我已經看到了，他是想要驅逐我。』佛陀告訴文殊師利童子（Mañjuśrīkumārabhūta，象徵智慧的菩薩）：『現在你可以顯現你的自在神力和神通境界，讓那些聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）心中得到清凈，不要對你產生不好的想法。』當時，文殊師利童子就進入了三昧（Samādhi，禪定），這個三昧的名字叫做現一切佛土。文殊師利進入三昧的時候，十方各個如同恒河沙數一樣多的諸佛世界中，都有摩訶迦葉，都是頭陀第一，都在敲打楗槌。

『當時世尊就問我說：『摩訶迦葉！你現在是什麼緣故在敲打楗槌？』我說：『世尊！文殊師利自己說：「在夏季三個月的時間裡，住在王后宮殿以及舍。」因為要驅逐他，所以敲打楗槌。』那時，世尊身上放出光明，遍照十方，然後告訴我：『你現在遍觀十方世界，看到了什麼？』我當時遍觀無量無邊如同恒河沙數一樣多的十方世界，其中都有摩訶迦葉在敲打楗槌，想要驅逐文殊；在所有這些地方，也都有文殊在佛前坐著。佛告訴我：『你現在想要驅逐哪裡的文殊？是這個世界？還是十方世界？』我當時就禮拜佛世尊的腳，這樣說道：『請允許我懺悔過錯。世尊！這位文殊師利是法王之子，成就了菩薩這樣不可思議的功德。我從佛那裡成就了有限的智慧，卻想要度量無量的智慧，因為不明白這個道理，所以敲打了楗槌。』佛告訴我：『摩訶迦葉！你所看到的十方世界中的文殊師利，也同樣在夏季三個月的時間裡住在王后宮殿以及舍。這邊的文殊師利童子，讓波斯匿王（Prasenajit，古印度憍薩羅國國王，是佛陀的虔誠信徒）宮中的五百個女人不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），也讓五百個**、五百個童子得到了不退轉的無上正道，還有成百上千的眾生以聲聞

【English Translation】 English version Mañjuśrīkumārabhūta asked: 『Go and see why Mahākāśyapa (one of the ten major disciples of Śākyamuni Buddha, known for his ascetic practices) is striking the ghaṇṭā (a bell-like instrument used to announce the time or assemble the monks) now?』 He replied: 『World-Honored One! I have already seen it; he wants to expel me.』 The Buddha said to Mañjuśrīkumārabhūta (the Bodhisattva symbolizing wisdom): 『Now you can manifest your unhindered spiritual power and supernatural realm, so that those Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) may have pure minds and not generate impure thoughts towards you.』 At that time, Mañjuśrīkumārabhūta entered samādhi (meditative absorption), and the name of that samādhi was Manifesting All Buddha Lands. When Mañjuśrīkumārabhūta entered samādhi, in each of the ten directions, in Buddha worlds as numerous as the sands of the Ganges River, there was Mahākāśyapa, the foremost in ascetic practices, striking the ghaṇṭā.

『At that time, the World-Honored One asked me: 『Mahākāśyapa! Why are you striking the ghaṇṭā now?』 I said: 『World-Honored One! Mañjuśrīkumārabhūta himself said: 「During the three months of summer, he stays in the queen's palace and in ** houses.」 Because I want to expel him, I am striking the ghaṇṭā.』 At that time, the World-Honored One emitted light from his body, illuminating the ten directions, and told me: 『Now you have observed the ten directions; what have you seen?』 At that time, I observed countless and boundless worlds in the ten directions, as numerous as the sands of the Ganges River, and in each of them, there was Mahākāśyapa striking the ghaṇṭā, wanting to expel Mañjuśrī; and in all those places, there was also Mañjuśrī sitting before the Buddha. The Buddha told me: 『Which Mañjuśrī do you want to expel now? The one in this world? Or the ones in the ten directions?』 At that time, I prostrated at the feet of the World-Honored One and said: 『Please allow me to repent my faults. World-Honored One! This Mañjuśrī is the son of the Dharma King, having accomplished such inconceivable merits of a Bodhisattva. I have attained limited wisdom from the Buddha, yet I wanted to measure immeasurable wisdom; because I did not understand this, I struck the ghaṇṭā.』 The Buddha told me: 『Mahākāśyapa! The Mañjuśrīs in the ten directions that you have seen also stay in the queen's palace and in ** houses during the three months of summer. This Mañjuśrīkumārabhūta here has caused five hundred women in King Prasenajit』s (the King of Kosala in ancient India, a devout follower of the Buddha) palace to not regress from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and has also caused five hundred **s and five hundred children to attain the irreversible supreme path, and hundreds of thousands of beings to attain the path of a Śrāvaka

法而調伏之，無量眾生得生天上。』我時白言：『大德世尊！文殊師利為說何法，乃能如是教化眾生？』佛言：『迦葉！汝今可問文殊師利，自當答汝。』

「我時即問文殊師利：『汝說何法教化調伏如是眾生？』彼答我言：『非唯說法教導眾生。大德迦葉！或有眾生以娛樂樂而調伏之，或以護持，或以威伏，或以財攝，或以貪求，或現大莊嚴，或現神通，或現釋身，或現梵身，或現護世身，或轉輪王身，或隨各各所事諸天而為現身。或以軟語，或以粗語，或二俱用。或以謫罰，或以密益，或現作子。何以故？大德迦葉！眾生有于雜種之行，以雜種法而調伏之。大德迦葉！我以方便化眾生界，然後說法令其究竟畢竟調伏。』

「我時問言：『文殊師利！汝所調伏有幾衆生？』即答我言：『大德迦葉！我所調伏，等如法界。』我又問言：『法界幾許？』文殊答言：『如眾生界。』我又問言：『眾生界者復有幾許？』即答我言：『如虛空界。如是迦葉！眾生界、法界、虛空界，等無有二、無有別異。』我又問言：『文殊師利！佛空出世無所調伏。』文殊師利言：『大德迦葉！如人熱病，是人種種妄有所說。是中寧有天鬼持耶？有大明醫飲彼人酥，熱病即愈止不妄說。于意云何？是中頗有天鬼去不？』我言：『

【現代漢語翻譯】現代漢語譯本：'通過佛法來調伏他們，無數眾生得以升到天上。' 我當時稟告說：'偉大的世尊！文殊師利菩薩（Manjushri Bodhisattva）是說了什麼佛法，才能這樣教化眾生呢？' 佛說：'迦葉（Kasyapa）！你現在可以去問文殊師利菩薩，他自然會回答你。'

我當時就問文殊師利菩薩：'您說了什麼佛法，才能教化調伏這麼多的眾生呢？' 他回答我說：'不僅僅是說法來教導眾生。偉大的迦葉！有的眾生通過娛樂來調伏他們，有的通過護持，有的通過威懾，有的通過財物攝受，有的通過滿足他們的貪求，有的示現盛大的莊嚴，有的示現神通，有的示現帝釋天（Śakra）的身相，有的示現梵天（Brahma）的身相，有的示現護世天（Lokapala）的身相，有的示現轉輪王（Cakravartin）的身相，有的隨著他們各自所崇拜的諸天而示現相應的身相。有的用柔和的語言，有的用粗暴的語言，有的兩者都用。有的用責罰，有的用秘密的利益，有的示現做他們的兒子。為什麼呢？偉大的迦葉！眾生的行為是多種多樣的，所以要用多種多樣的方法來調伏他們。偉大的迦葉！我用方便法來化度眾生界，然後說法，讓他們最終徹底地得到調伏。'

我當時問道：'文殊師利菩薩！您所調伏的眾生有多少呢？' 他回答我說：'偉大的迦葉！我所調伏的眾生，和法界（Dharmadhatu）一樣多。' 我又問道：'法界有多大呢？' 文殊師利菩薩回答說：'和眾生界（Sattvadhatu）一樣大。' 我又問道：'眾生界又有多少呢？' 他回答我說：'和虛空界（Akasadhatu）一樣大。就是這樣，迦葉！眾生界、法界、虛空界，是相等沒有二致、沒有差別的。' 我又問道：'文殊師利菩薩！佛陀白白地出世，沒有調伏任何眾生。' 文殊師利菩薩說：'偉大的迦葉！就像一個人得了熱病，這個人就會胡言亂語。這其中難道是有天神或鬼怪在作祟嗎？有一位高明的醫生給這個人喝了酥油，熱病立刻痊癒，不再胡言亂語。您認為怎麼樣？這其中有天神或鬼怪離開了嗎？' 我說：'

【English Translation】 English version: 'By Dharma they are subdued, and countless beings are born in the heavens.' I then said, 'Great Virtuous World Honored One! What Dharma did Manjushri (Manjushri Bodhisattva) preach that he was able to teach beings in such a way?' The Buddha said, 'Kasyapa (Kasyapa)! You may now ask Manjushri, and he will answer you himself.'

I then asked Manjushri: 'What Dharma did you preach to teach and subdue so many beings?' He answered me, 'It is not only by preaching Dharma that beings are taught. Great Virtuous Kasyapa! Some beings are subdued by entertainment, some by protection, some by intimidation, some by material possessions, some by fulfilling their desires, some by manifesting great adornments, some by manifesting supernatural powers, some by manifesting the body of Śakra (Śakra), some by manifesting the body of Brahma (Brahma), some by manifesting the body of Lokapala (Lokapala), some by manifesting the body of a Cakravartin (Cakravartin), and some by manifesting bodies according to the various deities they worship. Some are subdued with gentle words, some with harsh words, and some with both. Some are subdued by punishment, some by secret benefits, and some by appearing as their son. Why? Great Virtuous Kasyapa! Beings have various kinds of actions, so they are subdued by various kinds of methods. Great Virtuous Kasyapa! I use expedient means to transform the realm of beings, and then I preach Dharma to make them ultimately and completely subdued.'

I then asked, 'Manjushri! How many beings have you subdued?' He answered me, 'Great Virtuous Kasyapa! The number of beings I have subdued is equal to the Dharmadhatu (Dharmadhatu).' I then asked, 'How vast is the Dharmadhatu?' Manjushri answered, 'As vast as the Sattvadhatu (Sattvadhatu).' I then asked, 'How many beings are there in the Sattvadhatu?' He answered me, 'As vast as the Akasadhatu (Akasadhatu). Thus, Kasyapa! The Sattvadhatu, the Dharmadhatu, and the Akasadhatu are equal, without duality, and without difference.' I then asked, 'Manjushri! The Buddha appears in vain without subduing anyone.' Manjushri said, 'Great Virtuous Kasyapa! It is like a person with a fever who speaks all kinds of nonsense. Is there a deva or a ghost possessing him? A great physician gives that person ghee to drink, and the fever is immediately cured, and he no longer speaks nonsense. What do you think? Did any deva or ghost leave?' I said,'

不也。文殊師利！由飲蘇故熱病除差。』『大德迦葉！是良醫者多利彼不？』我言：『如是。文殊師利！』文殊師利言：『大德迦葉！世間如是，顛倒熱病，無我我想。住我想已，流轉生死。是故如來出現於世，隨彼形色應解法門，知解我想斷于顛倒，為彼眾生而演說法。既聞法已，除一切想無所執著。知解想已，越度諸流到于彼岸，名為涅槃。大德迦葉！于意云何？是中頗有我及眾生、壽命、養育人及丈夫可涅槃者不？』我時答言：『無也。文殊師利！』文殊師利言：『大德迦葉！為是利故如來出世，但為顯示平等想故，不為生、不為滅，但為解知煩惱不實。』

「我時語言：『文殊師利！菩薩所作甚為難有，所謂觀知眾生之性畢竟寂靜，為欲利益一切眾生，不捨莊嚴、不沒不出。眾生之性畢竟涅槃，猶復能發大誓莊嚴。』文殊師利言：『大德迦葉！菩薩莊嚴等同如如。』我又問文殊師利：『愿說菩薩發大莊嚴。』文殊師利言：『菩薩摩訶薩發大莊嚴，有三十二。何等三十二？菩薩攝取無量生死發大莊嚴，如夢空性故。菩薩滅度無量眾生髮大莊嚴，無我相故。菩薩供養給事無量諸佛世尊發大莊嚴，同法身相故。菩薩聽受一切佛法發大莊嚴，如響聲相故。菩薩守護一切佛法發大莊嚴，解達諸法平等相故。菩薩降

【現代漢語翻譯】現代漢語譯本：『不是這樣的，文殊師利（Manjushri，智慧的象徵）！就像因為喝了酥油，所以熱病才能消除一樣。』『大德迦葉（Mahakashyapa，釋迦十大弟子之一）！好的醫生對他們有好處嗎？』我回答說：『是的，文殊師利！』文殊師利說：『大德迦葉！世間也是這樣，有顛倒的熱病，執著于無我的「我」想。住在「我」想中，就會在生死中流轉。所以如來（Tathagata，佛的稱號）出現在世間，隨著眾生的不同根器和情況，宣說相應的解脫法門，使他們瞭解並斷除「我」想，從而消除顛倒，為這些眾生演說佛法。他們聽聞佛法后，去除一切執著，瞭解「我」想的虛幻，超越生死的河流，到達涅槃（Nirvana，解脫）的彼岸。大德迦葉！你認為如何？這裡面有「我」以及眾生、壽命、養育者、人或丈夫可以進入涅槃嗎？』我當時回答說：『沒有，文殊師利！』文殊師利說：『大德迦葉！如來出現在世間，正是爲了這個利益，只是爲了顯示平等的真理，不是爲了生，也不是爲了滅，只是爲了讓人瞭解煩惱的虛幻不實。』

我當時說：『文殊師利！菩薩（Bodhisattva，立志成佛的修行者）所做的事情非常稀有難得，他們觀察到眾生的本性畢竟是寂靜的，爲了利益一切眾生，不捨棄莊嚴，不沉沒也不脫離世間。眾生的本性畢竟是涅槃，卻仍然能夠發起廣大的誓願來莊嚴自己。』文殊師利說：『大德迦葉！菩薩的莊嚴等同於真如（Tathata，事物的本真狀態）。』我又問文殊師利：『希望您能說說菩薩發起的大莊嚴。』文殊師利說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）發起的大莊嚴，有三十二種。是哪三十二種呢？菩薩爲了攝取無量的生死而發起大莊嚴，因為生死如夢如空。菩薩滅度無量眾生而發起大莊嚴，因為沒有「我」相。菩薩供養無量諸佛世尊而發起大莊嚴，因為諸佛具有相同的法身。菩薩聽受一切佛法而發起大莊嚴，因為佛法如空谷迴響。菩薩守護一切佛法而發起大莊嚴，因為通達諸法平等的真理。菩薩降

【English Translation】 English version: 『No, Manjushri (Manjushri, symbol of wisdom)! It is like eliminating a fever by drinking ghee.』『Venerable Mahakashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni)! Are good doctors beneficial to them?』 I replied: 『Yes, Manjushri!』 Manjushri said: 『Venerable Mahakashyapa! The world is like that, with inverted fevers, clinging to the 'I' thought of no-self. Dwelling in the 'I' thought, one will transmigrate in birth and death. Therefore, the Tathagata (Tathagata, title of the Buddha) appears in the world, expounding the corresponding Dharma doors according to their forms and colors, enabling them to understand and cut off the 'I' thought, thereby eliminating inversion, and expounding the Dharma for these beings. After hearing the Dharma, they remove all attachments, understand the illusion of the 'I' thought, cross the river of birth and death, and reach the other shore of Nirvana (Nirvana, liberation). Venerable Mahakashyapa! What do you think? Is there an 'I' and sentient beings, life, nurturer, person, or husband who can enter Nirvana?』 I replied at that time: 『No, Manjushri!』 Manjushri said: 『Venerable Mahakashyapa! The Tathagata appears in the world for this benefit, only to reveal the truth of equality, not for birth, nor for extinction, but only to make people understand the illusion of afflictions.』

I then said: 『Manjushri! What the Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas) do is very rare and difficult. They observe that the nature of sentient beings is ultimately tranquil, and for the benefit of all sentient beings, they do not abandon adornment, nor do they sink or leave the world. The nature of sentient beings is ultimately Nirvana, yet they are still able to make great vows to adorn themselves.』 Manjushri said: 『Venerable Mahakashyapa! The adornment of the Bodhisattva is equal to Suchness (Tathata, the true state of things).』 I again asked Manjushri: 『I hope you can tell me about the great adornments made by the Bodhisattva.』 Manjushri said: 『The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) makes great adornments, of which there are thirty-two. What are the thirty-two? The Bodhisattva makes great adornments to gather immeasurable births and deaths, because birth and death are like dreams and emptiness. The Bodhisattva makes great adornments by liberating immeasurable sentient beings, because there is no 'I' aspect. The Bodhisattva makes great adornments by offering to immeasurable Buddhas and World Honored Ones, because the Buddhas have the same Dharmakaya (Dharmakaya, the body of the Dharma). The Bodhisattva makes great adornments by listening to all the Buddhadharma, because the Buddhadharma is like an echo in an empty valley. The Bodhisattva makes great adornments by protecting all the Buddhadharma, because they understand the truth of the equality of all Dharmas. The Bodhisattva subdues

伏一切諸魔發大莊嚴，一切結使性相凈故。菩薩降伏一切外道發大莊嚴，令有無見者，解因緣相故。菩薩所有一切悉舍發大莊嚴，一切悉舍無餘相故。菩薩集戒頭陀功德發大莊嚴，無行相故。菩薩忍力發大莊嚴，無傷相故。菩薩精進發大莊嚴，解知身心寂靜相故。菩薩一切禪定解脫髮大莊嚴，舍離一切所依相故。菩薩無礙般若波羅蜜發大莊嚴，凈除無明癡見相故。菩薩方便發大莊嚴，示現一切所作相故。菩薩大慈發大莊嚴，如空相故。菩薩大悲發大莊嚴，解知五道虛空相故。菩薩大喜發大莊嚴，無憂惱相故。菩薩大舍發大莊嚴，離苦樂相故。菩薩修滿大神通智發大莊嚴，猶如掌中觀見解脫無疑相故。菩薩不念諸法無我發大莊嚴，不畏墮彼聲聞、緣覺地之相故。菩薩觀陰猶如怨賊發大莊嚴，知幻相故。菩薩觀四大猶如毒蛇發大莊嚴，同法界相故。菩薩觀入猶如空聚發大莊嚴，知怨賊相故。菩薩不著三界發大莊嚴，無樔窟故。菩薩決定攝取諸有發大莊嚴，有非有相故。菩薩大悲發大莊嚴，不退相故。菩薩為大醫王發大莊嚴，隨諸眾生所有疾患施法藥相故。菩薩為大商主發大莊嚴，示導三乘出道相故。菩薩不斷於三寶種發大莊嚴，知報一切佛恩相故。菩薩知諸法性無生髮大莊嚴，得於無生法忍相故。菩薩為得不退轉地發大莊

【現代漢語翻譯】現代漢語譯本菩薩爲了降伏一切諸魔而發起廣大的莊嚴，因為一切煩惱的體性和現象都是清凈的。菩薩爲了降伏一切外道而發起廣大的莊嚴，爲了讓那些執著于有或無的見解的人，理解因緣的真相。菩薩爲了捨棄所有的一切而發起廣大的莊嚴，因為捨棄一切而沒有剩餘的執著。菩薩爲了積聚戒律、頭陀（苦行）的功德而發起廣大的莊嚴，因為沒有造作的行為。菩薩爲了忍辱的力量而發起廣大的莊嚴，因為沒有受到傷害的跡象。菩薩爲了精進而發起廣大的莊嚴，因為理解並知道身心的寂靜狀態。菩薩爲了所有禪定和解脫而發起廣大的莊嚴，因為捨棄並遠離一切所依賴的事物。菩薩爲了無礙的般若波羅蜜（智慧到彼岸）而發起廣大的莊嚴，因為清凈並去除無明和愚癡的見解。菩薩爲了方便（善巧的方法）而發起廣大的莊嚴，因為示現一切所作所為的真相。菩薩爲了大慈而發起廣大的莊嚴，如同虛空一般。菩薩爲了大悲而發起廣大的莊嚴，因為理解並知道五道（地獄、餓鬼、畜生、人、天）如同虛空一般。菩薩爲了大喜而發起廣大的莊嚴，因為沒有憂愁和煩惱。菩薩爲了大舍而發起廣大的莊嚴，因為遠離痛苦和快樂的執著。菩薩爲了修滿大神通智慧而發起廣大的莊嚴，猶如在手掌中觀看，能夠解脫無疑。菩薩爲了不執著諸法無我而發起廣大的莊嚴，不畏懼墮入聲聞（聽聞佛法而悟道者）、緣覺（觀因緣而悟道者）的境界。菩薩爲了觀察五陰（色、受、想、行、識）猶如怨賊而發起廣大的莊嚴，因為知道五陰如幻象。菩薩爲了觀察四大（地、水、火、風）猶如毒蛇而發起廣大的莊嚴，與法界相同。菩薩爲了觀察六入（眼、耳、鼻、舌、身、意）猶如空聚而發起廣大的莊嚴，因為知道六入如同怨賊。菩薩爲了不執著三界（欲界、色界、無色界）而發起廣大的莊嚴，因為沒有巢穴。菩薩爲了決定攝取諸有（存在）而發起廣大的莊嚴，因為有非有的真相。菩薩爲了大悲而發起廣大的莊嚴，因為不退轉。菩薩爲了成為大醫王而發起廣大的莊嚴，隨著眾生所有的疾病，施予相應的法藥。菩薩爲了成為大商主而發起廣大的莊嚴，引導眾生走向三乘（聲聞乘、緣覺乘、菩薩乘）的出離之道。菩薩爲了不斷絕三寶（佛、法、僧）的種子而發起廣大的莊嚴，因為知道報答一切佛的恩德。菩薩爲了知曉諸法自性無生而發起廣大的莊嚴，因為獲得無生法忍（對無生之法的安忍）。菩薩爲了獲得不退轉地而發起廣大的莊嚴

【English Translation】 English version The Bodhisattva generates great adornment by subduing all demons, because the nature and characteristics of all afflictions are pure. The Bodhisattva generates great adornment by subduing all non-Buddhist paths, to help those who cling to views of existence or non-existence understand the truth of dependent origination. The Bodhisattva generates great adornment by giving away everything, because giving away everything leaves no remaining attachment. The Bodhisattva generates great adornment by accumulating the merits of precepts and ascetic practices (dhuta), because there is no intentional action. The Bodhisattva generates great adornment through the power of patience, because there is no sign of injury. The Bodhisattva generates great adornment through diligence, because they understand and know the tranquility of body and mind. The Bodhisattva generates great adornment through all meditations and liberations, because they abandon and distance themselves from all that is relied upon. The Bodhisattva generates great adornment through unobstructed Prajna Paramita (perfection of wisdom), because they purify and remove ignorance and foolish views. The Bodhisattva generates great adornment through skillful means, because they demonstrate the truth of all actions. The Bodhisattva generates great adornment through great loving-kindness, like the nature of emptiness. The Bodhisattva generates great adornment through great compassion, because they understand and know that the five realms (hell, hungry ghosts, animals, humans, gods) are like emptiness. The Bodhisattva generates great adornment through great joy, because there is no worry or distress. The Bodhisattva generates great adornment through great equanimity, because they are detached from suffering and pleasure. The Bodhisattva generates great adornment by fully cultivating great supernormal powers and wisdom, like seeing liberation without doubt in the palm of their hand. The Bodhisattva generates great adornment by not clinging to the non-self nature of all dharmas, not fearing falling into the realm of Sravakas (listeners who attain enlightenment) and Pratyekabuddhas (solitary realizers). The Bodhisattva generates great adornment by viewing the five skandhas (form, feeling, perception, mental formations, consciousness) as enemies, because they know their illusory nature. The Bodhisattva generates great adornment by viewing the four great elements (earth, water, fire, wind) as poisonous snakes, being the same as the Dharmadhatu (realm of reality). The Bodhisattva generates great adornment by viewing the six entrances (eye, ear, nose, tongue, body, mind) as empty gatherings, because they know them as enemies. The Bodhisattva generates great adornment by not being attached to the three realms (desire realm, form realm, formless realm), because there is no nest. The Bodhisattva generates great adornment by resolutely embracing all existences, because of the truth of existence and non-existence. The Bodhisattva generates great adornment through great compassion, because they do not regress. The Bodhisattva generates great adornment by being a great physician, administering the appropriate Dharma medicine according to the illnesses of all beings. The Bodhisattva generates great adornment by being a great merchant leader, guiding beings to the path of liberation through the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The Bodhisattva generates great adornment by not cutting off the seeds of the Three Jewels (Buddha, Dharma, Sangha), because they know how to repay the kindness of all Buddhas. The Bodhisattva generates great adornment by knowing that the nature of all dharmas is unborn, because they have attained the patience with the uncreated (anutpattika-dharma-kshanti). The Bodhisattva generates great adornment in order to attain the stage of non-retrogression.

嚴，舍於三界一切結使及舍聲聞、緣覺地相故。菩薩莊嚴道場發大莊嚴，以一念相應慧如實了知諸法相故。如是迦葉！是名菩薩三十二種發大莊嚴。菩薩摩訶薩以是莊嚴自莊嚴者，是四大體可易其性，而是菩薩于無上道終不退轉。』

「我即答言：『發大莊嚴猶尚不退，況三十二？文殊師利！聲聞法中無有莊嚴。』文殊師利言：『大德迦葉！是故聲聞無大莊嚴，如諸菩薩乃至名字。大德迦葉！于意云何？如大健夫以諸鎧仗善自莊嚴執持利刀，有怯弱人粗自莊嚴。是二莊嚴可相比不？』我言：『不也。』文殊師利言：『以是義故，大德迦葉，菩薩莊嚴，一切聲聞及諸緣覺之所無有。』

「說是菩薩大莊嚴時，萬二千天子發於無上正真道心。是故，舍利弗！我見文殊師利童子不可思議神通智慧，如是無量。」

爾時大德富樓那彌多羅尼子語舍利弗：「我亦曾見文殊師利童子所為。昔於一時，佛在毗舍離庵羅樹林，與大比丘五百人俱。是時薩遮尼乾陀子住毗舍離大城之中，與六萬眷屬俱，供養恭敬。我入三昧觀是尼干，我時見有百千尼干應當受化。我時即往而為說法；無有專聽無善好心，反見輕笑出粗惡言。我時唐苦於三月中無一受化，過三月已我心不悅便舍而去。時文殊師利即便化作五百異道自為師範

【現代漢語翻譯】現代漢語譯本：『嚴』，是指捨棄三界（欲界、色界、無色界）一切煩惱和執著，以及捨棄聲聞（聽聞佛法而悟道者）、緣覺（觀因緣而悟道者）的境界。菩薩莊嚴道場，發起廣大的莊嚴，因為以一念相應的智慧如實地瞭解諸法的真相。像這樣，迦葉（佛陀弟子名）！這叫做菩薩三十二種發起廣大的莊嚴。菩薩摩訶薩（ महानसत्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानasattva）以這些莊嚴來莊嚴自己，即使四大（地、水、火、風）的體性可以改變，這位菩薩對於無上菩提之道也終究不會退轉。』我立即回答說：『發起廣大的莊嚴尚且不會退轉，何況是三十二種莊嚴？文殊師利（Manjusri）！聲聞法中沒有莊嚴。』文殊師利說：『大德迦葉！因此聲聞沒有廣大的莊嚴，如同諸位菩薩那樣，甚至連名字都沒有。大德迦葉！你認為怎麼樣？如果一個強壯的男子用各種鎧甲武器好好地莊嚴自己，拿著鋒利的刀，而一個怯弱的人只是粗略地莊嚴自己。這兩種莊嚴可以相比嗎？』我回答說：『不能相比。』文殊師利說：『因為這個緣故，大德迦葉，菩薩的莊嚴，一切聲聞以及諸位緣覺所沒有。』在宣說菩薩廣大莊嚴的時候，一萬二千位天子發起了無上正真道心。因此，舍利弗（Sariputra）！我見到文殊師利童子不可思議的神通智慧，就是這樣無量。』這時，大德富樓那彌多羅尼子（Purna Maitrayani-putra）對舍利弗說：『我也曾經見過文殊師利童子所做的事情。過去有一次，佛陀在毗舍離（Vaishali）的庵羅樹林，與五百位大比丘在一起。當時薩遮尼乾陀子（Satya Nigantha-putra）住在毗舍離大城中，與六萬眷屬在一起，接受供養和恭敬。我進入三昧（Samadhi）觀察這位尼乾，我當時見到有成百上千的尼乾應當被教化。我當時就前去為他們說法；沒有人專心聽講，也沒有善良的心，反而輕視嘲笑，說出粗惡的話。我當時白白辛苦了三個月，沒有一個人接受教化，過了三個月后我心中不悅，就捨棄離開了。當時文殊師利就化作五百位異道，自己作為他們的師範。』

【English Translation】 English version: 'Adornment' means abandoning all fetters and attachments in the Three Realms (Desire Realm, Form Realm, Formless Realm), as well as abandoning the states of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment by observing dependent origination). Bodhisattvas adorn the Bodhimanda (place of enlightenment), initiating great adornment, because they truly understand the characteristics of all dharmas with a wisdom that corresponds to a single thought. Thus, Kashyapa (name of a Buddha's disciple)! This is called the thirty-two kinds of great adornments initiated by Bodhisattvas. If a Bodhisattva-Mahasattva (great being) adorns himself with these adornments, even if the nature of the Four Great Elements (earth, water, fire, wind) can be changed, this Bodhisattva will never regress from the Unsurpassed Path.' I immediately replied: 'Initiating great adornment is already not regressing, how much more so the thirty-two kinds of adornments? Manjusri! There is no adornment in the Sravaka Dharma.' Manjusri said: 'Great Kashyapa! Therefore, Sravakas do not have great adornments, like the Bodhisattvas, not even the name. Great Kashyapa! What do you think? If a strong man adorns himself well with various armors and weapons, holding a sharp sword, while a weak man only roughly adorns himself. Can these two adornments be compared?' I replied: 'They cannot be compared.' Manjusri said: 'For this reason, Great Kashyapa, the adornment of Bodhisattvas is not possessed by all Sravakas and Pratyekabuddhas.' When the great adornment of Bodhisattvas was being proclaimed, twelve thousand devas (gods) generated the mind for Unsurpassed Perfect Enlightenment. Therefore, Sariputra! I have seen the inconceivable supernatural powers and wisdom of the Manjusri Kumara (youth), which are thus immeasurable.' At that time, the Great Bhikshu Purna Maitrayani-putra said to Sariputra: 'I have also seen what the Manjusri Kumara has done. Once upon a time, the Buddha was in the Amra tree forest in Vaishali, with five hundred great Bhikshus. At that time, Satya Nigantha-putra was living in the great city of Vaishali, with sixty thousand followers, receiving offerings and respect. I entered Samadhi (meditative state) to observe this Nigantha, and I saw that hundreds of thousands of Nigantas should be converted. I then went to preach the Dharma to them; no one listened attentively, nor had a kind heart, but instead they despised and ridiculed me, speaking harsh words. I labored in vain for three months, without a single person being converted. After three months, I was displeased and abandoned them. At that time, Manjusri transformed into five hundred heretics, acting as their teacher.'

，將五百弟子往詣薩遮尼乾子所，頂禮其足，白薩遮言：『我遙承聞大師名德，故遠而來至毗舍離。汝是我師，我為弟子。愿見納受垂愍教誨，令我不見沙門瞿曇，令我不聞彼相違法。』薩遮答言：『善哉善哉！汝意純凈，不久當解我調伏法。』爾時薩遮即便宣令己之徒眾：『此五百摩納，自今以去和合同住互相咨問，彼若所說汝專心受。』

「爾時文殊師利童子及五百化弟子，聽次第坐，受用尼揵戒法，威儀殊勝于彼。時時贊說三寶功德，亦復讚歎薩遮功德，令彼諸人心相親附。復于異時知眾已集，文殊師利便作是言：『我等所行咒術經書毗提遮經，若讀誦時，沙門瞿曇所有功德，有入我等經中來者。是沙門瞿曇有實法功德。何以故？是沙門瞿曇所產生就，父母清凈轉輪王種，以百福相莊嚴其身。又聞生時，大地震動釋梵扶侍，自行七步口出是言：「我於一切世中最勝、世中最大，我今當爲滅諸生死。」空中自然出生二水釋梵洗浴，人天伎樂不鼓自鳴，放大光明遍照世界，滅諸惡道聾盲視聽。當於是時一切眾生不為結惱，安樂無為。婆羅門相：「若不出家作轉輪王，若其出家作佛法王。」而彼瞿曇舍轉輪王位出家修道，于道場上降伏百億魔，成菩提道轉妙法輪。沙門婆羅門、魔梵及世、若天若人，一切世間無

【現代漢語翻譯】現代漢語譯本：佛陀帶領五百弟子前往薩遮尼乾子（Satyaka Nigantha，一位苦行外道）處，弟子們頂禮薩遮尼乾子的腳，對薩遮說：『我們遙遠地聽聞大師您的名聲和德行，所以從遠方來到毗舍離城。您是我們的老師，我們是您的弟子。希望您能接納我們，慈悲地教導我們，讓我們不要見到沙門瞿曇（Śrāmaṇa Gautama，即釋迦牟尼佛），不要聽到與他教法相反的言論。』薩遮回答說：『很好，很好！你們的心意純凈，不久就能理解我調伏的方法。』當時，薩遮立即宣告他的徒眾：『這五百位摩納（manava，青年婆羅門），從今以後要和睦同住，互相請教，他們所說的話，你們要專心聽受。』當時，文殊師利童子（Mañjuśrī，智慧的化身）和他的五百位化身弟子，依次就座，接受尼揵（Nigantha，耆那教）的戒法，他們的威儀超過了薩遮的弟子。他們時常讚頌三寶（佛、法、僧）的功德，也讚歎薩遮的功德，使那些人的心漸漸親近。又在另一時間，文殊師利知道大眾已經聚集，就說道：『我們所修行的咒術經書和毗提遮經（Vidyadhara，明咒藏），如果讀誦時，沙門瞿曇的所有功德，有進入我們經書中的情況，那麼，這位沙門瞿曇確實具有真實的功德。為什麼呢？因為這位沙門瞿曇的出生和成就都非常殊勝，他的父母清凈，是轉輪王（cakravartin，統治世界的理想君主）的種族，他以百福之相莊嚴自身。又聽說他出生時，大地發生震動，釋天（Śakra，帝釋天）和梵天（Brahmā，大梵天）扶持著他，他自己行走七步，口中說出這樣的話：「我於一切世間最為殊勝，世間最大，我今應當滅除一切生死。」空中自然出現兩股水流，釋天和梵天為他洗浴，人天伎樂不敲自鳴，放出大光明遍照世界，滅除一切惡道，使聾子能聽見，盲人能看見。當時，一切眾生沒有煩惱，安樂自在。婆羅門相師預言：「如果他不選擇出家，就會成為轉輪王；如果他出家，就會成為佛法之王。」而那位瞿曇捨棄了轉輪王的地位，出家修行，在菩提樹下（bodhi tree）降伏了百億魔軍，成就了菩提道（bodhi，覺悟），轉動了妙法輪（dharma wheel，佛法）。沙門、婆羅門、魔、梵以及世間的天人和人類，一切世間沒有

【English Translation】 English version: The Buddha led five hundred disciples to Satyaka Nigantha (Satyaka Nigantha, an ascetic of another path), who prostrated at his feet and said to Satyaka: 'We have heard of your great name and virtue from afar, and so we have come from afar to the city of Vaishali. You are our teacher, and we are your disciples. We hope that you will accept us and teach us with compassion, so that we will not see Śrāmaṇa Gautama (Śrāmaṇa Gautama, i.e., Shakyamuni Buddha) and will not hear opinions contrary to his teachings.' Satyaka replied, 'Excellent, excellent! Your intentions are pure, and you will soon understand my methods of taming.' At that time, Satyaka immediately announced to his followers, 'These five hundred manavas (manava, young Brahmins) shall live together in harmony from now on, consulting each other, and you shall listen attentively to what they say.' At that time, Mañjuśrī (Mañjuśrī, the embodiment of wisdom) and his five hundred manifested disciples sat down in order, receiving the precepts of the Niganthas (Nigantha, Jainism), their demeanor surpassing that of Satyaka's disciples. They often praised the merits of the Three Jewels (Buddha, Dharma, Sangha), and also praised the merits of Satyaka, gradually drawing the hearts of those people closer. At another time, Mañjuśrī, knowing that the assembly had gathered, said, 'If, when we recite the mantras and scriptures and the Vidyadhara (Vidyadhara, collection of secret mantras) that we practice, the merits of Śrāmaṇa Gautama enter our scriptures, then this Śrāmaṇa Gautama truly possesses real merit. Why? Because the birth and accomplishments of this Śrāmaṇa Gautama are extremely extraordinary, his parents are pure, and he is of the lineage of a cakravartin (cakravartin, the ideal monarch who rules the world), he adorns himself with the marks of a hundred blessings. Moreover, it is said that when he was born, the earth shook, Śakra (Śakra, Indra) and Brahmā (Brahmā, Great Brahma) supported him, and he himself walked seven steps, uttering these words: "I am the most supreme in all the world, the greatest in the world, and I shall now extinguish all birth and death." Two streams of water naturally appeared in the air, and Śakra and Brahmā bathed him, the music of humans and gods played without being struck, and great light shone forth, illuminating the world, extinguishing all evil paths, enabling the deaf to hear and the blind to see. At that time, all beings were without affliction, peaceful and at ease. A Brahmin diviner predicted: "If he does not choose to renounce the world, he will become a cakravartin; if he renounces the world, he will become a king of the Dharma." And that Gautama abandoned the position of a cakravartin, renounced the world to cultivate the path, subdued a hundred billion demons under the bodhi tree (bodhi tree), attained bodhi (bodhi, enlightenment), and turned the dharma wheel (dharma wheel, the Buddha's teachings). Śrāmaṇas, Brahmins, demons, Brahmās, and the gods and humans of the world, all the world has no'

能轉者。所說真正，初中后善。云何初善？謂身善行、口意善行。云何中善？學行勝戒、學勝定勝慧。云何后善？謂空三昧解脫法門、無相三昧解脫法門、無愿三昧解脫法門。複次初善者信欲不放逸，中善者定念一處，后善者善妙智慧。複次初善者信佛不壞，中善者信法不壞，后善者信于聖僧得果不壞。複次初善者從他聞法，中善者正念修行，后善者得聖正見。複次初善者知苦斷集，中善者修行正道，后善者證於盡滅。是名聲聞初中后善。

「『云何菩薩初中后善？若不捨于菩提之心是名初善，不念下乘是名中善，迴向一切智是名后善。複次初善者于諸眾生慈心平等，中善者于諸眾生起大悲心設何方便，后善者喜舍同等。複次初善者降伏慳貪、舍離破戒、遠離瞋恚、斷除懈怠、不住亂心、殺害無知，中善者施、戒、忍、進、禪定、智慧，后善者以諸波羅蜜迴向一切智。複次初善者謂四攝法教化眾生，中善者不惜身命守護正法，后善者善巧方便不墮正位。複次初善者如地等持不捨一切菩薩行心，中善者以善方便知進知退住不退地，后善者於一生灌頂正位。是名菩薩初中后善。』◎

大方廣寶篋經卷中大正藏第 14 冊 No. 0462 大方廣寶篋經

大方廣寶篋經卷下

宋天竺三藏

【現代漢語翻譯】現代漢語譯本能轉變的人，所說的是真實正確的，開始、中間、結尾都是好的。什麼是開始好呢？就是指身行善、口言善、意念善。什麼是中間好呢？就是指學習修行勝過持戒，學習勝過禪定，勝過智慧。什麼是結尾好呢？就是指空三昧（Śūnyatā-samādhi，空的禪定）解脫法門、無相三昧（Animitta-samādhi，無相的禪定）解脫法門、無愿三昧（Apranihita-samādhi，無愿的禪定）解脫法門。再次，開始好是指有信心、有願望、不放逸，中間好是指禪定、正念專注於一處，結尾好是指善妙的智慧。再次，開始好是指相信佛是不會壞滅的，中間好是指相信法是不會壞滅的，結尾好是指相信聖僧能證得果位，不會壞滅。再次，開始好是指從他人那裡聽聞佛法，中間好是指以正念修行，結尾好是指獲得聖者的正見。再次，開始好是指了解痛苦，斷除煩惱的根源，中間好是指修行正確的道路，結尾好是指證得煩惱的止息和滅除。這被稱為聲聞乘的開始、中間、結尾都是好的。

『什麼是菩薩的開始、中間、結尾都是好的呢？如果不捨棄菩提之心（Bodhi-citta，覺悟之心）這稱為開始好，不念及小乘法這稱為中間好，將功德迴向一切智慧（Sarvajñāna，一切智）這稱為結尾好。再次，開始好是指對於一切眾生慈悲平等，中間好是指對於一切眾生生起大悲心，想方設法幫助他們，結尾好是指喜悅和佈施平等對待一切眾生。再次，開始好是指降伏慳吝貪婪，捨棄毀犯戒律的行為，遠離嗔恚，斷除懈怠，不住于散亂的心，不做殺害無知眾生的行為，中間好是指佈施、持戒、忍辱、精進、禪定、智慧，結尾好是指以各種波羅蜜（Pāramitā，到彼岸）迴向一切智慧。再次，開始好是指用四攝法（Saṃgrahavastu，四種攝受眾生的方法）教化眾生，中間好是指不吝惜自己的生命來守護正法，結尾好是指善於運用巧妙的方法，不墮落到錯誤的地位。再次，開始好是指像大地一樣具有平等持心，不捨棄一切菩薩的修行之心，中間好是指以善巧方便知道前進和後退，安住于不退轉的地位，結尾好是指在一生中得到灌頂，處於正確的地位。這被稱為菩薩的開始、中間、結尾都是好的。』

《大方廣寶篋經》卷中大正藏第 14 冊 No. 0462 《大方廣寶篋經》

《大方廣寶篋經》卷下

宋朝天竺三藏

【English Translation】 English version Those who can transform, what they say is true and correct, with goodness in the beginning, middle, and end. What is good in the beginning? It refers to good deeds in body, speech, and mind. What is good in the middle? It refers to learning and practicing surpassing precepts, learning surpassing concentration, surpassing wisdom. What is good in the end? It refers to the liberation door of emptiness samādhi (Śūnyatā-samādhi), the liberation door of signlessness samādhi (Animitta-samādhi), and the liberation door of wishlessness samādhi (Apranihita-samādhi). Furthermore, good in the beginning means having faith, desire, and non-negligence; good in the middle means concentration and mindfulness focused in one place; good in the end means excellent wisdom. Furthermore, good in the beginning means believing that the Buddha will not perish; good in the middle means believing that the Dharma will not perish; good in the end means believing that the Sangha will attain fruition and will not perish. Furthermore, good in the beginning means hearing the Dharma from others; good in the middle means practicing with right mindfulness; good in the end means attaining the right view of the saints. Furthermore, good in the beginning means knowing suffering and cutting off the accumulation of afflictions; good in the middle means cultivating the right path; good in the end means realizing the cessation of suffering. This is called the goodness in the beginning, middle, and end for the Śrāvakas.

『What is the goodness in the beginning, middle, and end for Bodhisattvas? If one does not abandon the Bodhi-citta (覺悟之心, the mind of enlightenment), this is called good in the beginning; not thinking of the Lower Vehicle is called good in the middle; dedicating merit towards Sarvajñāna (一切智慧, all-knowing wisdom) is called good in the end. Furthermore, good in the beginning means having equal compassion towards all beings; good in the middle means arousing great compassion towards all beings and devising all possible means to help them; good in the end means joy and giving equally. Furthermore, good in the beginning means subduing stinginess and greed, abandoning the breaking of precepts, staying away from anger, cutting off laziness, not dwelling in a distracted mind, and not killing ignorant beings; good in the middle means giving, keeping precepts, patience, diligence, meditation, and wisdom; good in the end means dedicating all the Pāramitās (到彼岸, perfections) towards Sarvajñāna. Furthermore, good in the beginning means teaching and transforming beings with the four Saṃgrahavastu (四攝法, means of embracing); good in the middle means not sparing one's life to protect the Dharma; good in the end means being skilled in means and not falling into the wrong position. Furthermore, good in the beginning means having equanimity like the earth, not abandoning the mind of practicing all Bodhisattva deeds; good in the middle means knowing when to advance and when to retreat with skillful means, dwelling in the irreversible stage; good in the end means receiving consecration in one lifetime and being in the right position. This is called the goodness in the beginning, middle, and end for Bodhisattvas.』

The Middle Volume of the Great Vaipulya Ratnakaranda Sutra Taisho Tripitaka Volume 14 No. 0462 The Great Vaipulya Ratnakaranda Sutra

The Lower Volume of the Great Vaipulya Ratnakaranda Sutra

Translated by the Tripiṭaka Master from Tianzhu (India) of the Song Dynasty

求那跋陀羅譯

「爾時文殊師利童子，外道眾中漸次開示如是正法，令五百外道遠離塵垢得法眼凈，八千外道發於無上正真道心。爾時文殊師利童子所可化作五百徒眾，于文殊師利前五體投地作如是言：『南無佛陀！南無佛陀！』余諸外道未信解者，見五百摩納作如是語，亦皆效彼五體投地而作是言：『南無佛陀！南無佛陀！』

「爾時釋提桓因以曼陀羅華各與諸人，而作是言：『汝可以此供養于佛。』爾時文殊師利童子與諸大眾，恭敬圍繞詣世尊所。到已頂禮佛足，卻住一面。時諸大眾亦皆禮佛，卻住一面。爾時尼干外道弟子以曼陀羅華散供佛已，右繞三匝，於一面住。文殊師利所化摩納，以文殊師利力所持故，白言：『世尊！我等今來不為見佛。何以故？如來者名為法身。世尊！我等不為聽法。何以故？不可聽者名之為法。世尊！我等不為僧德。何以故？如來聖僧修無為故。世尊！我等不為功德。何以故！是法界中無有功德，咸稱贊故。世尊！我等不為修道。何以故？一切諸法究竟道故。世尊！我等不為得果。何以故？無葉華果名為解脫。世尊！我等不為知苦。何以故？離於二行名為解脫。世尊！我等不為斷集。何以故？諸法究竟無和合故。世尊！我等不為證滅。何以故？一切諸法畢竟滅故。世尊！

【現代漢語翻譯】現代漢語譯本『爾時，文殊師利童子（Manjushri Bodhisattva），在外道（non-Buddhist religious practitioners）眾中逐漸開示這樣的正法，使五百外道遠離塵垢，獲得法眼凈（Dharma Eye），八千外道發起無上正真道心（Anuttara-samyak-sambodhi-citta）。當時，文殊師利童子所化現的五百徒眾，在文殊師利面前五體投地，這樣說道：「南無佛陀（Namo Buddhaya）！南無佛陀（Namo Buddhaya）！」其餘尚未信解的外道，看見五百摩納（young Brahmins）這樣說，也都效仿他們五體投地，說道：「南無佛陀（Namo Buddhaya）！南無佛陀（Namo Buddhaya）！」』『當時，釋提桓因（Śakra Devānām Indra）用曼陀羅華（Mandara flowers）分給眾人，並說道：「你們可以用這些花供養佛。」當時，文殊師利童子與大眾恭敬地圍繞著，前往世尊（Bhagavan）所在之處。到達后，頂禮佛足，退到一旁站立。當時，大眾也都禮拜佛陀，退到一旁站立。當時，尼干外道（Nirgrantha）的弟子用曼陀羅華散花供養佛陀后，右繞佛陀三圈，站在一旁。文殊師利所化現的摩納，由於文殊師利的力量加持，說道：「世尊（Bhagavan）！我們今天來不是爲了見佛。為什麼呢？如來（Tathagata）被稱為法身（Dharmakaya）。世尊（Bhagavan）！我們不是爲了聽法。為什麼呢？不可聽聞的才被稱為法。世尊（Bhagavan）！我們不是爲了僧德（Sangha）。為什麼呢？如來（Tathagata）聖僧修習無為之法。世尊（Bhagavan）！我們不是爲了功德。為什麼呢？因為法界（Dharmadhatu）中沒有功德，一切都稱讚它。世尊（Bhagavan）！我們不是爲了修道。為什麼呢？因為一切諸法都究竟於道。世尊（Bhagavan）！我們不是爲了得果。為什麼呢？沒有葉子的花果才稱為解脫（Moksha）。世尊（Bhagavan）！我們不是爲了知苦。為什麼呢？因為脫離兩種行為才稱為解脫（Moksha）。世尊（Bhagavan）！我們不是爲了斷集。為什麼呢？因為諸法究竟沒有和合。世尊（Bhagavan）！我們不是爲了證滅。為什麼呢？因為一切諸法畢竟寂滅。世尊（Bhagavan）！』

【English Translation】 English version 『At that time, Manjushri Bodhisattva (Manjushri Bodhisattva), gradually revealed such righteous Dharma among the assembly of non-Buddhist religious practitioners (non-Buddhist religious practitioners), causing five hundred non-Buddhists to be free from defilements and attain the pure Dharma Eye (Dharma Eye), and eight thousand non-Buddhists to generate the unsurpassed, true, and right mind of enlightenment (Anuttara-samyak-sambodhi-citta). At that time, the five hundred disciples transformed by Manjushri Bodhisattva prostrated themselves before Manjushri Bodhisattva, saying: 『Namo Buddhaya (Namo Buddhaya)! Namo Buddhaya (Namo Buddhaya)!』 The remaining non-Buddhists who had not yet believed and understood, seeing the five hundred young Brahmins (young Brahmins) saying this, also imitated them, prostrating themselves and saying: 『Namo Buddhaya (Namo Buddhaya)! Namo Buddhaya (Namo Buddhaya)!』』『At that time, Śakra Devānām Indra (Śakra Devānām Indra) distributed Mandara flowers (Mandara flowers) to everyone, saying: 『You can use these to make offerings to the Buddha.』 At that time, Manjushri Bodhisattva and the assembly respectfully surrounded and went to where the World Honored One (Bhagavan) was. Having arrived, they bowed at the Buddha's feet and stood to one side. At that time, the assembly also bowed to the Buddha and stood to one side. At that time, the disciples of the Nirgrantha (Nirgrantha) non-Buddhists scattered Mandara flowers as offerings to the Buddha, circumambulated the Buddha three times to the right, and stood to one side. The young Brahmins transformed by Manjushri Bodhisattva, due to the power held by Manjushri Bodhisattva, said: 『World Honored One (Bhagavan)! We have not come here today to see the Buddha. Why? The Tathagata (Tathagata) is called the Dharmakaya (Dharmakaya). World Honored One (Bhagavan)! We have not come to hear the Dharma. Why? That which cannot be heard is called the Dharma. World Honored One (Bhagavan)! We have not come for the virtues of the Sangha (Sangha). Why? Because the Tathagata (Tathagata) and the Holy Sangha cultivate the unconditioned. World Honored One (Bhagavan)! We have not come for merit. Why? Because there is no merit in the Dharmadhatu (Dharmadhatu), and all praise it. World Honored One (Bhagavan)! We have not come to cultivate the path. Why? Because all dharmas ultimately lead to the path. World Honored One (Bhagavan)! We have not come to attain the fruit. Why? Because the flower and fruit without leaves is called liberation (Moksha). World Honored One (Bhagavan)! We have not come to know suffering. Why? Because being free from the two extremes is called liberation (Moksha). World Honored One (Bhagavan)! We have not come to cut off accumulation. Why? Because all dharmas ultimately have no combination. World Honored One (Bhagavan)! We have not come to realize cessation. Why? Because all dharmas ultimately cease. World Honored One (Bhagavan)!』

我等不為修道。何以故？離有無故。世尊！我等不修念處。何以故？一切諸法離處非處故。世尊！我等不為正斷。何以故？一切諸法離善、不善、無記行故。世尊！我等不為神足。何以故？一切諸法無去來故。世尊！我等不為于根。何以故？一切諸根是離義故。世尊！我等不為于力。何以故？一切諸法無力非力故。世尊！我等不為于覺。何以故？第一義中無有覺故。世尊！我等不為正道。何以故？無有去盡世間邊故。世尊！我等不為修定。何以故？常寂定中無嬈動故。世尊！我等不為修慧。何以故？出世間慧無餘雜故。世尊！我等不為三明。何以故？彼此明處畢竟無故。世尊！我等不為解脫。何以故？性法善系故。世尊！我等不為沙門。何以故？離結聚故名為沙門。世尊！我等不為婆羅門。何以故？斷諸形色名婆羅門。世尊！我等不為比丘。何以故？法性無壞故。世尊！我等不為彼岸。何以故？六入常滅故。世尊！我等不為少欲。何以故？乃至無有少許欲故。世尊！我等不為知足。何以故？法無取故。世尊？我等不為寂靜。何以故？身心無失故。世尊！我等不為知識。何以故？不與三界共住止故。世尊！我等不近親友。何以故？不見有二故。世尊！我等不為阿練兒。何以故？三界諸行皆阿練兒故。世尊！我等不修無諍

【現代漢語翻譯】現代漢語譯本：我等不爲了修習佛道。為什麼呢？因為已經遠離了『有』和『無』的對立。世尊（Bhagavan，對佛的尊稱）！我們不修習四念處（smṛtyupasthāna，四種觀禪修習）。為什麼呢？因為一切諸法都超越了『處』與『非處』的分別。世尊！我們不修習四正斷（samyakprahāṇa，斷惡修善的四種方法）。為什麼呢？因為一切諸法都超越了善、不善和無記行的範疇。世尊！我們不修習四神足（ṛddhipāda，通過禪定生起的四種神通之基礎）。為什麼呢？因為一切諸法都沒有來去。世尊！我們不修習五根（indriya，信、精進、念、定、慧五種能力）。為什麼呢？因為一切諸根的本質都是離相的。世尊！我們不修習五力（bala，信、精進、念、定、慧五種力量）。為什麼呢？因為一切諸法都沒有力量和非力量的分別。世尊！我們不修習七覺支（bodhyaṅga，通往覺悟的七種要素）。為什麼呢？因為在第一義諦（paramārtha，最高的真理）中，根本沒有覺悟可言。世尊！我們不修習八正道（āryāṣṭāṅgamārga，達到解脫的八種正確方法）。為什麼呢？因為沒有可以到達的世間的邊際。世尊！我們不修習禪定（samādhi，精神集中）。為什麼呢？因為在常寂的禪定中，沒有擾動。世尊！我們不修習智慧（prajñā，洞察事物本質的能力）。為什麼呢？因為出世間的智慧沒有其餘的雜染。世尊！我們不修習三明（tisro vidyā，宿命明、天眼明、漏盡明）。為什麼呢？因為彼此照明的處所畢竟是空無的。世尊！我們不尋求解脫（vimokṣa，從束縛中解脫）。為什麼呢？因為自性之法本來就是善於繫縛的。世尊！我們不爲了成為沙門（śrāmaṇa，出家修行者）。為什麼呢？因為遠離煩惱的聚集才被稱為沙門。世尊！我們不爲了成為婆羅門（brāhmaṇa，印度教祭司階層）。為什麼呢？因為斷除一切形色才被稱為婆羅門。世尊！我們不爲了成為比丘（bhikṣu，佛教出家男眾）。為什麼呢？因為法性是不可破壞的。世尊！我們不爲了到達彼岸（pāra，涅槃的彼岸）。為什麼呢？因為六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）經常處於寂滅狀態。世尊！我們不爲了少欲（alpecchatā，減少慾望）。為什麼呢？因為乃至沒有絲毫的慾望存在。世尊！我們不爲了知足（saṃtuṣṭi，滿足於已擁有的）。為什麼呢？因為法是不可執取的。世尊！我們不爲了寂靜（śamatha，平靜）。為什麼呢？因為身心沒有失去（本來的狀態）。世尊！我們不爲了知識（jñāna，認識）。為什麼呢？因為不與三界（trayo dhātava，欲界、色界、無色界）共同居住。世尊！我們不親近親友。為什麼呢？因為不見有二元對立的存在。世尊！我們不爲了成為阿練若（araṇya，居住在森林中的修行者）。為什麼呢？因為三界的一切諸行都是阿練若。世尊！我們不修習無諍（araṇā，不爭論）。

【English Translation】 English version: We do not cultivate the path. Why? Because we are apart from 'being' and 'non-being'. World Honored One (Bhagavan, a respectful title for the Buddha)! We do not cultivate the Four Foundations of Mindfulness (smṛtyupasthāna, the four contemplations). Why? Because all dharmas (phenomena) are apart from 'place' and 'non-place'. World Honored One! We do not cultivate the Four Right Exertions (samyakprahāṇa, four efforts to abandon evil and cultivate good). Why? Because all dharmas are apart from good, non-good, and neutral actions. World Honored One! We do not cultivate the Four Bases of Supernormal Powers (ṛddhipāda, the four foundations for developing supernormal abilities through meditation). Why? Because all dharmas have no coming or going. World Honored One! We do not cultivate the Five Roots (indriya, the five faculties of faith, vigor, mindfulness, concentration, and wisdom). Why? Because the essence of all roots is detachment. World Honored One! We do not cultivate the Five Powers (bala, the strengthened versions of the five roots). Why? Because all dharmas have no power or non-power. World Honored One! We do not cultivate the Seven Factors of Enlightenment (bodhyaṅga, the seven qualities that lead to enlightenment). Why? Because in the ultimate truth (paramārtha, the highest truth), there is no enlightenment to be attained. World Honored One! We do not cultivate the Eightfold Path (āryāṣṭāṅgamārga, the eight aspects of practice that lead to liberation). Why? Because there is no worldly edge to reach. World Honored One! We do not cultivate samadhi (samādhi, concentration). Why? Because in constant, silent samadhi, there is no disturbance. World Honored One! We do not cultivate wisdom (prajñā, the ability to see the true nature of things). Why? Because transcendent wisdom has no remaining impurities. World Honored One! We do not cultivate the Three Knowledges (tisro vidyā, knowledge of past lives, divine eye, and extinction of outflows). Why? Because the places of mutual illumination are ultimately non-existent. World Honored One! We do not seek liberation (vimokṣa, freedom from bondage). Why? Because the nature of dharma is good at binding. World Honored One! We do not strive to be śrāmaṇas (śrāmaṇa, wandering ascetics). Why? Because being apart from the accumulation of defilements is called a śrāmaṇa. World Honored One! We do not strive to be Brahmins (brāhmaṇa, the priestly class in Hinduism). Why? Because cutting off all forms and appearances is called a Brahmin. World Honored One! We do not strive to be bhikṣus (bhikṣu, Buddhist monks). Why? Because the nature of dharma is indestructible. World Honored One! We do not strive for the other shore (pāra, the shore of Nirvana). Why? Because the six entrances (ṣaḍāyatana, the six sense organs: eyes, ears, nose, tongue, body, and mind) are constantly extinguished. World Honored One! We do not strive for few desires (alpecchatā, having few desires). Why? Because there is not even a trace of desire. World Honored One! We do not strive for contentment (saṃtuṣṭi, being satisfied with what one has). Why? Because dharma is not something to be grasped. World Honored One! We do not strive for tranquility (śamatha, calmness). Why? Because body and mind have not lost (their original state). World Honored One! We do not strive for knowledge (jñāna, understanding). Why? Because we do not dwell together with the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm). World Honored One! We do not associate with relatives and friends. Why? Because we do not see duality. World Honored One! We do not strive to be araṇyas (araṇya, forest dwellers). Why? Because all actions in the three realms are araṇyas. World Honored One! We do not cultivate non-contention (araṇā, non-dispute).

。何以故？獨一無侶名為無諍。世尊！我等不為乞食。何以故？我等永斷于食相故。世尊！我等不畏一切生死諸行。何以故？不見實故。世尊！我等不怖畏避貪瞋愚癡。何以故？無有妄想諸分別故。世尊？我等不勤斷結。何以故？一切煩惱其性如如，無染污故。世尊！我等不出我見。何以故？自身非身故。世尊！我等不凈諸見。何以故？諸煩惱性如如相故。世尊！我等不斷顛倒。何以故？常樂我凈性解脫故。世尊！我等不度諸流。何以故？不見此岸及彼岸故。世尊！我等不斷五蓋。何以故？是蓋解脫所貫穿故。世尊！我等不出諸纏。何以故？是真實際無纏相故。世尊？我等不為斷悔。何以故？不悔真諦名為沙門。世尊！我等不捨離疑。何以故？常信清凈解脫法故。世尊！我等不拔憂箭。何以故？為解脫信所貫穿故。世尊！我等不為涅槃。何以故？一切諸法究竟涅槃故。』

「說是法時，二百比丘不起諸漏心得解脫。是時眾中二百比丘，先得四禪住增上慢，謂最後身，輕慢他人，從坐起去，作如是言：『是所說法，與諸一切世間相違。我等本聞說隨順法，而今聞說非法、非毗尼、非導師說。』」

富樓那言：「我時即語文殊師利：『是二百比丘從坐起去，作如是言：「是所說法，與諸世間共相違反。」』文

【現代漢語翻譯】現代漢語譯本：『為什麼呢？因為獨一無伴侶的狀態被稱為無諍。世尊！我們不爲了乞食。為什麼呢？因為我們永遠斷絕了對食物的執著。世尊！我們不畏懼一切生死輪迴的諸行。為什麼呢？因為我們不見諸法的實相。世尊！我們不害怕逃避貪婪、嗔恨、愚癡。為什麼呢？因為我們沒有虛妄的分別念。世尊！我們不努力斷除煩惱。為什麼呢？因為一切煩惱的本性如如不動，沒有染污。世尊！我們不執著於我見。為什麼呢？因為自身並非真實存在的「身」。世尊！我們不清除各種邪見。為什麼呢？因為諸煩惱的本性就是如如之相。世尊！我們不斷除顛倒妄想。為什麼呢？因為常、樂、我、凈的本性本來就是解脫的。世尊！我們不渡過諸河流。為什麼呢？因為我們不見此岸和彼岸。世尊！我們不斷除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。為什麼呢？因為這五蓋已經被解脫所貫穿。世尊！我們不脫離各種纏縛。為什麼呢？因為真實之際是沒有纏縛之相的。世尊！我們不爲了斷除後悔。為什麼呢？因為不後悔真諦才被稱為沙門（梵文：Śrāmaṇa，指出家修道者）。世尊！我們不捨棄疑惑。為什麼呢？因為我們始終相信清凈解脫之法。世尊！我們不拔除憂愁之箭。為什麼呢？因為我們被解脫的信心所貫穿。世尊！我們不爲了追求涅槃（梵文：Nirvāṇa，指解脫的境界）。為什麼呢？因為一切諸法的究竟就是涅槃。』『當宣說此法時，有二百位比丘不起諸漏，心得解脫。當時，大眾中有二百位比丘，先前已經證得四禪，心懷增上慢，認為自己是最後之身，輕慢他人，從座位上起身離去，並且說：『所說的法，與世間的一切相違背。我們原本聽聞的是隨順世間的法，而現在聽聞的卻是非法、非毗尼（梵文：Vinaya，指戒律）、非導師所說。』富樓那（梵文：Pūrṇa）說：『當時我立即告訴文殊師利（梵文：Mañjuśrī）：『那二百位比丘從座位上起身離去，並且說：「所說的法，與世間的一切相違背。」』文殊師利

【English Translation】 English version: 'Why is that? Because the state of being alone and without a companion is called non-contention. World Honored One! We do not beg for food. Why is that? Because we have forever cut off the perception of food. World Honored One! We do not fear all the activities of birth and death. Why is that? Because we do not see their true reality. World Honored One! We are not afraid to avoid greed, hatred, and delusion. Why is that? Because we have no deluded discriminations. World Honored One! We do not diligently cut off defilements. Why is that? Because the nature of all afflictions is suchness, without defilement. World Honored One! We do not assert a self-view. Why is that? Because this self is not a real 'self'. World Honored One! We do not purify views. Why is that? Because the nature of all afflictions is the aspect of suchness. World Honored One! We do not cut off inversions. Why is that? Because the nature of permanence, bliss, self, and purity is inherently liberation. World Honored One! We do not cross the streams. Why is that? Because we do not see this shore or the other shore. World Honored One! We do not cut off the five coverings (greed, anger, drowsiness, restlessness, and doubt). Why is that? Because these coverings are penetrated by liberation. World Honored One! We do not escape from the entanglements. Why is that? Because true reality has no aspect of entanglement. World Honored One! We do not seek to cut off remorse. Why is that? Because non-remorse for the truth is called a Śrāmaṇa (梵文：Śrāmaṇa, meaning a wandering ascetic). World Honored One! We do not abandon doubt. Why is that? Because we always believe in the pure and liberating Dharma. World Honored One! We do not pull out the arrow of sorrow. Why is that? Because we are penetrated by the faith of liberation. World Honored One! We do not strive for Nirvāṇa (梵文：Nirvāṇa, meaning the state of liberation). Why is that? Because the ultimate nature of all dharmas is Nirvāṇa.' 'When this Dharma was spoken, two hundred bhikshus (比丘) did not give rise to outflows and their minds were liberated. At that time, among the assembly, two hundred bhikshus who had previously attained the four dhyanas (四禪) and were filled with arrogance, thinking that they were in their last life, belittled others, rose from their seats and left, saying: 'What is being taught contradicts everything in the world. We originally heard teachings that were in accordance with the world, but now we hear teachings that are not Dharma, not Vinaya (梵文：Vinaya, meaning monastic rules), and not spoken by the Teacher.'" Pūrṇa (梵文：Pūrṇa) said: 'At that time, I immediately said to Mañjuśrī (梵文：Mañjuśrī): 'Those two hundred bhikshus have risen from their seats and left, saying: "What is being taught contradicts everything in the world." ' Mañjuśrī

殊師利言：『大德富樓那！有因緣故，是所說法與世相違。何以故？富樓那！世間住著陰、界、諸入是諸人等，欲捨生死趣向涅槃，而不能知生死實性永不可得即是涅槃，不知是中無生死行、無至涅槃。忍是不知，言與生死世間相違。計有四諦者與是相違，第一義中無有是四，又無道無德。言相違者以住二故，若已住二便有相違。道平等故一切法等名為無二，若解無二則不相違。若計我者有增上慢，有增上慢則有相違。若不作上亦不作下，是平等中不作上下、無作無不作，若如是者名無增上慢，若無增上慢則無相違。如佛所說，我不與世諍世間與我諍。何以故？諍訟等事佛悉斷故。何等是名為諍訟本？所謂是實是不實、是正是邪。如佛說言，婆羅門所言實者。于汝意云何？為是虛妄非是實耶？正也邪也？若是俱無，汝以何事而得知也？』

「爾時文殊師利於二百比丘所去道前，化滿大火，令不能過。隨所趣方，皆見滿火而不能過，即以神力欲乘空去，上見鐵網而籠遮之。時是比丘，上見鐵網、下見大火，不知方所驚怖毛豎，唯見趣向祇陀林道，以雜蓮華而莊嚴之，及見多眾趣向佛所欲聽受法，即便回還至祇陀林迦利羅華園向世尊所，到已頂禮佛足卻住一面。」

富樓那言：「我時即問彼諸比丘：『汝至何

【現代漢語翻譯】現代漢語譯本文殊師利菩薩說：『大德富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）！因為某些因緣，所說的法與世俗的觀念相違背。為什麼呢？富樓那！世間之人執著於五陰（色、受、想、行、識）、六界（地、水、火、風、空、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵），這些人想要捨棄生死，趨向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），卻不知道生死的真實本性是永遠不可得的，而這不可得的本性就是涅槃。他們不知道涅槃之中沒有生死的流轉，也沒有到達涅槃的途徑。容忍這種無知，就說是與生死的世間相違背。如果有人執著於四諦（苦、集、滅、道），也與涅槃的真義相違背，因為在第一義諦（Paramārtha-satya，佛教用語，指最高的真理）中，根本沒有這四諦，也沒有修道的行為和所得的功德。說與世間相違背，是因為執著於二元對立的觀念。如果已經執著於二元對立，就會有相違背的產生。道的本性是平等的，一切法也是平等的，所以稱為無二。如果理解了無二的道理，就不會有相違背。如果執著于『我』，就會有增上慢（Adhimāna，佛教術語，指未證得的境界，卻自以為證得）。有了增上慢，就會有相違背。如果不把自己放在上面，也不把自己放在下面，在這種平等的狀態中，既不作意向上，也不作意向下，既沒有造作，也沒有不造作。如果能夠這樣，就叫做沒有增上慢，如果沒有增上慢，就不會有相違背。就像佛所說的那樣，我不與世人爭辯，而是世人與我爭辯。為什麼呢？因為爭訟等事情，佛都已經斷除了。什麼是爭訟的根本呢？就是所謂的是真實還是不真實，是正確還是邪惡。就像佛所說的那樣，婆羅門（Brahmin，古印度社會中的祭司階層）所說的真實，在你們看來怎麼樣？是虛妄的還是真實的呢？是正確的還是邪惡的呢？如果這些都不是，你們又憑什麼來了解這些呢？』『當時，文殊師利菩薩在二百個比丘所要經過的道路前面，變化出充滿大火，使他們無法通過。無論他們想去哪個方向，都看到充滿大火而無法通過，於是就想用神通力乘空而去，卻看到上面有鐵網籠罩著。當時這些比丘，上面看到鐵網，下面看到大火，不知道該往哪個方向去，驚恐萬分，毛髮豎立，只看到通往祇陀林（Jetavana，又稱祇園精舍，是佛教的著名寺院）的道路，用各種蓮花裝飾著，並且看到很多人正走向佛陀所在的地方，想要聽受佛法，於是就返回到祇陀林的迦利羅華園，來到世尊的住所，到達后頂禮佛足，退到一旁站立。』富樓那說：『我當時就問那些比丘：『你們到哪裡去？』

【English Translation】 English version Manjushri (Mañjuśrī, a Bodhisattva associated with wisdom) said: 'Great virtuous Purna (Pūrṇa, one of the ten great disciples of the Buddha, known for his eloquence)! Due to certain causes and conditions, the Dharma (teaching) that is spoken is contrary to the world. Why is that? Purna! The people of the world are attached to the five skandhas (pañca-skandha, aggregates of form, feeling, perception, mental formations, and consciousness), the six dhatus (ṣaṭ-dhātu, elements of earth, water, fire, wind, space, and consciousness), and the twelve ayatanas (dvādaśa-āyatana, sense bases of eye, ear, nose, tongue, body, and mind, and their corresponding objects). These people want to abandon birth and death and go towards Nirvana (Nirvāṇa, the cessation of suffering and the cycle of rebirth), but they do not know that the true nature of birth and death is forever unattainable, and that this unattainable nature is Nirvana. They do not know that in Nirvana there is no cycle of birth and death, and no path to reach Nirvana. To tolerate this ignorance is said to be contrary to the world of birth and death. If someone is attached to the Four Noble Truths (catvāri āryasatyāni, the truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), they are also contrary to the true meaning of Nirvana, because in the ultimate truth (Paramārtha-satya, the highest truth), there are no Four Noble Truths, and no practice of the path and no merit gained. To say it is contrary to the world is because of attachment to duality. If one is already attached to duality, there will be contradiction. The nature of the path is equal, and all dharmas (phenomena) are equal, so it is called non-duality. If one understands the principle of non-duality, there will be no contradiction. If one is attached to 'I', there will be arrogance (Adhimāna, conceit). If there is arrogance, there will be contradiction. If one does not place oneself above or below, in this state of equality, one neither intentionally goes up nor intentionally goes down, neither creating nor not creating. If one can do this, it is called having no arrogance, and if there is no arrogance, there will be no contradiction. Just as the Buddha said, I do not argue with the world, but the world argues with me. Why is that? Because the Buddha has already cut off matters such as disputes. What is the root of disputes? It is the so-called true or untrue, right or wrong. Just as the Buddha said, what do you think of what the Brahmin (Brāhmin, a member of the priestly class in ancient India) says is true? Is it false or true? Is it right or wrong? If none of these are the case, then how do you know these things?' 'At that time, Manjushri Bodhisattva transformed a great fire in front of the road that two hundred Bhikkhus (Buddhist monks) were about to pass, making it impossible for them to pass. No matter which direction they wanted to go, they saw a great fire that they could not pass through, so they wanted to use their supernatural powers to go into the sky, but they saw an iron net covering them. At that time, these Bhikkhus saw an iron net above and a great fire below, not knowing which direction to go, they were terrified and their hair stood on end, they only saw the road leading to Jetavana (Jetavana, a famous Buddhist monastery), decorated with various lotuses, and they saw many people heading towards the place where the Buddha was, wanting to listen to the Dharma, so they returned to the Kalila Flower Garden in Jetavana, came to the place where the World Honored One was, and after arriving, they bowed at the Buddha's feet and stood aside.' Purna said: 'At that time, I asked those Bhikkhus: 'Where are you going?'

處？從何所來？』諸比丘言：『大德富樓那！我是羅漢，諸漏已盡，成就四禪具諸神通。我從文殊師利童子聞相違法，棄捨而去。見此佛土滿中大火而不能過，即以神力上升虛空，復見鐵網籠遮于上，下見大火。我等今欲問佛漏盡阿羅漢地。』時佛告我：『富樓那！若有大火能避大火，無有是處。富樓那！若墮見網能出鐵網，無有是處。富樓那！若墮愛水能過水界，無有是處。何以故？富樓那！是諸比丘有貪瞋癡火未斷滅，以是事故不能出火。富樓那！是諸比丘墮在見網，是故不能出於鐵網。富樓那！是諸比丘墮在愛水，能過大水無有是處。富樓那！而是火界、鐵網、水界，無有來處、去無所至，文殊師利力所持故見如是事。富樓那！貪慾瞋癡、諸見有愛如是諸法，無有來處去無所至，從於顛倒妄想分別欲貪自他，由是故生，死生無我無有所屬。若無亂心起正修行，於一靜處莊嚴修禪，若得禪已不起憍慢不住不著，定心所作觀察諸法，何法是因？何法是緣？如是觀察如實而見，所謂無明緣行乃至憂悲大苦聚集，是名墮邪。如是無明滅則行滅乃至憂悲大苦聚滅，是名正見。是無為正位，無有過去無明可滅，無未來現在無明可滅，但不正思念便起無明。若無明滅，不正思惟更不復起；若是不正思惟滅者無明亦滅。無明若滅

名畢竟滅，是故無明滅則諸行滅。若正思惟如實觀知，是四大身癡無所知，如草木瓦礫、如影如焰，如我所說，是身如是、是心如是、是意如是、是識如是。是心無形色，不可抱持，猶之如幻不可言說，非外非內非兩中間而可得之。若有比丘如是成就正思惟者，知一切法本來不生，若法不生即第一義。』說是法時，是二百比丘不受諸法，諸漏永盡心得解脫。」

爾時薩遮尼乾陀子失諸徒眾，愁憂不悅來趣舍衛，至祇陀林給孤窮精舍迦利羅園佛世尊所，共相問訊卻住一面，白言：「瞿曇！我數數聞沙門瞿曇以幻術力奪他徒眾，今乃親見。令文殊師利破我徒眾，將至佛所受行邪法，不來我所、不受我教，聽用在意。」

是時有一出家外道名曰勝志，在會而坐。是勝志外道以親厚意語薩遮言：「止止尼干！勿於世尊及比丘僧、文殊師利所生不敬心，莫長夜失利受苦，不樂墮在惡道。薩遮尼干！聽我說喻以明斯義。譬如有人愚癡無智欲求索酥，持瓶往趣恒河取水，至於異處以鉆鉆之，甚大疲苦了不見酥。如是尼干！汝諸外道，欲修斷結受戒炙身，威儀法用悉皆是邪，無所能斷；猶如彼取恒河水人。復於世尊調伏法中而起瞋恚，當墮地獄畜生餓鬼。」又言：「尼干！復有一人生便聰慧，欲求蘇時，取純好乳盛著器中

【現代漢語翻譯】現代漢語譯本：名畢竟會消滅，因此，無明（avidyā，對事物真相的無知）消滅，諸行（saṃskāra，由無明產生的行為和意念）也隨之消滅。如果能正確地思考，如實地觀察和了解，這四大（地、水、火、風）組成的身體是愚癡無知的，就像草木瓦礫一樣，又像影子和火焰一樣虛幻。正如我所說，身體是這樣，心是這樣，意是這樣，識（vijñāna，識別能力）也是這樣。心沒有形狀和顏色，無法把握，就像幻象一樣不可言說，既不在外，也不在內，也不在兩者之間可以找到。如果有比丘這樣成就正思惟，就能知道一切法（dharma，事物、現象）本來就不生，如果法不生，那就是第一義諦（paramārtha，最高的真理）。』當佛陀宣說這個法的時候，這兩百位比丘不再執著于任何事物，所有的煩惱都永遠斷盡，內心得到解脫。」

當時，薩遮尼乾陀子（Satyaka Nigaṇṭhaputra，一位耆那教論師）失去了他的信徒，感到憂愁不悅，來到舍衛城（Śrāvastī），到達祇陀林（Jetavana）的給孤窮精舍（Anāthapiṇḍada-ārāma）迦利羅園（Kalaravana），來到佛世尊（Buddha，覺悟者）所在的地方，互相問候後站在一旁，說道：『喬達摩（Gautama，釋迦牟尼的姓）！我多次聽說沙門（śrāmaṇa，出家修行者）喬達摩用幻術的力量奪走別人的信徒，今天親眼見到了。文殊師利（Mañjuśrī，智慧的菩薩）破壞了我的信徒，把他們帶到佛陀那裡接受邪法，不來我這裡，不接受我的教導，隨心所欲。』

當時，有一位出家的外道（tīrthika，非佛教的修行者）名叫勝志（勝志），也在場。這位勝志外道以親切的語氣對薩遮說：『停止吧，尼干（Nigaṇṭha，耆那教徒的稱謂）！不要對世尊（Bhagavat，佛陀的尊稱）以及比丘僧團（bhikkhu-saṃgha，佛教僧團）、文殊師利產生不敬之心，不要長夜失去利益遭受痛苦，不要墮入惡道。薩遮尼干！聽我說個比喻來闡明這個道理。譬如有一個人愚癡沒有智慧，想要尋找酥油（ghṛta），拿著瓶子去恒河（Ganges）取水，到別的地方用鉆子鉆水，非常疲憊辛苦，卻始終找不到酥油。像你這樣的尼干！你們這些外道，想要通過修行斷除煩惱，接受戒律，用火燒身體，所有的威儀和方法都是錯誤的，什麼也斷不了；就像那個去恒河取水的人一樣。反而對世尊的調伏之法生起嗔恨，將會墮入地獄、畜生、餓鬼道。』他又說：『尼干！又有一個人生來就聰明，想要得到酥油時，取來純凈的好牛奶，盛放在器皿中。

【English Translation】 English version: 'Names ultimately perish, therefore, with the perishing of ignorance (avidyā), volitional formations (saṃskāra) also perish. If one correctly contemplates, truly observes and understands that this body of four great elements (mahābhūta) is foolish and unknowing, like grass, wood, tiles, and pebbles, like a shadow and a flame, as I have said, 'This body is such, this mind is such, this intention is such, this consciousness (vijñāna) is such.' This mind has no form or color, cannot be held, like an illusion, it is indescribable, not outside, not inside, not in between the two can it be found. If a bhikkhu (monk) thus accomplishes right thought, he knows that all dharmas (phenomena) are originally unborn, and if a dharma is unborn, that is the ultimate meaning (paramārtha).' When this Dharma was spoken, those two hundred bhikkhus, not clinging to any dharmas, with all defilements forever exhausted, their minds were liberated.

At that time, Satyaka Nigaṇṭhaputra (a Jain debater), having lost his followers, came in sorrow and displeasure to Śrāvastī, to the Jetavana (Jetavana) of Anāthapiṇḍada-ārāma (Anāthapiṇḍada's monastery) in Kalaravana (Kalaravana), to where the Buddha (Buddha, the awakened one) was. After exchanging greetings, he stood to one side and said, 'Gautama (Gautama, the family name of Shakyamuni)! I have repeatedly heard that the śrāmaṇa (wandering ascetic) Gautama uses the power of illusion to steal other people's followers, and today I have seen it with my own eyes. Mañjuśrī (Mañjuśrī, a Bodhisattva of wisdom) has destroyed my followers, taking them to the Buddha to receive heretical teachings. They do not come to me, do not accept my teachings, and do as they please.'

At that time, there was an ascetic of another path (tīrthika), named Shengzhi (勝志), sitting in the assembly. This Shengzhi ascetic spoke to Satyaka with friendly intent, 'Stop, Nigaṇṭha (Nigaṇṭha, a Jain) ! Do not generate disrespect towards the Bhagavat (Bhagavat, the Blessed One), the Saṃgha (Saṃgha, the monastic community) of bhikkhus, and Mañjuśrī. Do not lose benefits and suffer for a long night, do not fall into evil realms. Satyaka Nigaṇṭha! Listen to me tell a parable to clarify this meaning. For example, there is a person who is foolish and without wisdom, wanting to find ghee (ghṛta), taking a bottle to the Ganges River (Ganges) to fetch water, and then drilling the water with a drill, becoming greatly tired and distressed, but never finding ghee. Like that, Nigaṇṭha! You ascetics of other paths, wanting to cultivate the cutting off of bonds, receiving precepts, burning the body, all your practices and methods are wrong, and you cannot cut off anything; like that person who fetches water from the Ganges. Instead, you generate anger towards the Bhagavat's Dharma of taming, and you will fall into hell, the animal realm, and the realm of hungry ghosts.' He also said, 'Nigaṇṭha! Again, there is a person who is born intelligent, wanting to obtain ghee, taking pure, good milk and placing it in a vessel.

，以鉆鉆之，用功甚少大得生酥，從於生酥轉得熟酥，復因熟酥轉得醍醐。如是尼干！佛正法中在家出家，具足凈信多有解向，勤修勝進速得解脫。如彼智人為得酥故，以乳置器。又復尼干！如有二人，其一人者破彼一人百千瓦器，以好寶器而用償之。尼干！于意云何？是人為損彼人不也？」

尼干答言：「不也。勝志！

「如是尼干！外道弟子如彼瓦器，破已便入如來法中，如得寶器增而無損。又復尼干！如有商主愚無方便，將諸人眾至於非道。復有商主有大智慧，愍是諸人安置正路。如是尼干！汝等如彼自稱為師，是不知道者、不善道者、不見道者、不能說道，是故汝等引導眾生趣于非道。今者世尊為大商主，知導善道、見道說道，導諸外道安置正路。尼干！汝之徒眾悉在於此，汝可將去。」是時余有萬二千人，還從薩遮服道而去。其餘住者已逮得明，佛即告言：「善來比丘。」皆成沙門。

爾時佛告勝志外道：「汝今見此萬二千人隨從薩遮去者不也？」

「見已。世尊！」

佛言：「勝志！是等諸人悉當至彼彌勒佛所初會數中。何以故？是等由聞如是深法及供養我。而是薩遮亦彌勒佛所智慧第一，如今我所舍利弗也。何以故？我知是人於我信解，以我慢故不捨是見。」

【現代漢語翻譯】現代漢語譯本：就像用鉆子鉆木取火一樣，如果用功很少，就能得到少量的生酥（Shengsu，剛從牛奶中提取的奶油），從生酥可以轉化為熟酥（Shusu，煉製過的奶油），又從熟酥轉化為醍醐（Tihu，最純凈的奶油）。就像這樣，尼干（Nigan，一種外道）！在佛陀的正法中，無論是出家還是在家的人，只要具備清凈的信心，多數都能理解佛法，勤奮修行，迅速獲得解脫。就像那個聰明人爲了得到酥油，把牛奶放在容器里一樣。還有，尼干（Nigan，一種外道）！如果有兩個人，其中一個人打破了另一個人的成百上千個瓦器，然後用好的寶器來賠償他。尼干（Nigan，一種外道）！你認為怎麼樣？這個人是讓對方損失了還是沒有呢？」

尼干（Nigan，一種外道）回答說：「沒有。勝志（Shengzhi，人名）！」

「就像這樣，尼干（Nigan，一種外道）！外道的弟子就像那些瓦器，打破之後便進入如來的佛法中，就像得到了寶器一樣，反而增加了而沒有損失。還有，尼干（Nigan，一種外道）！如果有商人愚蠢而沒有方便之法，帶領眾人走到了錯誤的道路上。又有商人具有大智慧，憐憫這些人，把他們安置在正確的道路上。就像這樣，尼干（Nigan，一種外道）！你們就像那些自稱為師的人，是不知正道的人、不善於引導的人、不見正道的人、不能宣說正道的人，所以你們引導眾生走向錯誤的道路。現在世尊就像偉大的商人，知道引導正確的道路、見到正道並宣說正道，引導各種外道安置在正確的道路上。尼干（Nigan，一種外道）！你的徒眾都在這裡，你可以帶他們走了。」當時還有一萬二千人，跟隨薩遮（Sazhe，人名）改變信仰離開了。其餘留下的人已經獲得了智慧，佛陀就告訴他們說：「善來比丘（Shamen，和尚）。」都成爲了沙門（Shamen，和尚）。

當時，佛陀告訴勝志（Shengzhi，人名）外道：「你現在看到這一萬二千人跟隨薩遮（Sazhe，人名）離開了嗎？」

「看到了。世尊！」

佛陀說：「勝志（Shengzhi，人名）！這些人將來都會在彌勒佛（Milefo，未來佛）初次集會時出現。為什麼呢？因為這些人聽聞了如此深刻的佛法並且供養了我。而這個薩遮（Sazhe，人名）也是彌勒佛（Milefo，未來佛）那裡智慧第一的人，就像現在我這裡的舍利弗（Sheli fo，佛陀的十大弟子之一）一樣。為什麼呢？我知道這個人對我具有信心和理解，只是因為他的傲慢而不捨棄自己的見解。」

【English Translation】 English version: It is like drilling for fire, if little effort is applied, one can only obtain a small amount of Shengsu (生酥, freshly extracted cream from milk). From Shengsu, one can transform it into Shusu (熟酥, refined cream), and from Shusu, it can be transformed into Tihu (醍醐, the purest form of cream). Just like that, Nigan (尼干, a type of non-Buddhist)! In the Buddha's true Dharma, whether one is a monastic or a layperson, if they possess pure faith, most can understand the Dharma, diligently cultivate, and quickly attain liberation. It is like a wise person who puts milk in a container to obtain ghee. Furthermore, Nigan (尼干, a type of non-Buddhist)! If there are two people, and one of them breaks hundreds and thousands of clay pots belonging to the other, and then compensates them with good treasure vessels. Nigan (尼干, a type of non-Buddhist)! What do you think? Does this person cause a loss to the other or not?'

Nigan (尼干, a type of non-Buddhist) replied, 'No. Shengzhi (勝志, a name)!'

'Just like that, Nigan (尼干, a type of non-Buddhist)! The disciples of non-Buddhists are like those clay pots. Once broken, they enter the Tathagata's Dharma, like obtaining treasure vessels, increasing rather than losing. Furthermore, Nigan (尼干, a type of non-Buddhist)! If there is a merchant who is foolish and lacks expedient means, leading the people to the wrong path. Then there is a merchant who has great wisdom, pitying these people and placing them on the right path. Just like that, Nigan (尼干, a type of non-Buddhist)! You are like those who call themselves teachers, who do not know the right path, are not good at guiding, do not see the right path, and cannot speak of the right path. Therefore, you lead sentient beings to the wrong path. Now the World Honored One is like a great merchant, knowing how to guide the right path, seeing the path and speaking of the path, guiding various non-Buddhists to be placed on the right path. Nigan (尼干, a type of non-Buddhist)! Your followers are all here, you can take them away.' At that time, there were twelve thousand people who followed Sazhe (薩遮, a name) and changed their faith and left. The rest who remained had already attained wisdom, and the Buddha told them, 'Welcome, Bhikshus (比丘, monks).' They all became Shamen (沙門, monks).

At that time, the Buddha said to Shengzhi (勝志, a name), a non-Buddhist, 'Do you now see these twelve thousand people following Sazhe (薩遮, a name) leaving?'

'I see them, World Honored One!'

The Buddha said, 'Shengzhi (勝志, a name)! All these people will appear at the first gathering of Maitreya Buddha (彌勒佛, the future Buddha). Why? Because these people have heard such profound Dharma and made offerings to me. And this Sazhe (薩遮, a name) is also the foremost in wisdom in Maitreya Buddha's (彌勒佛, the future Buddha) assembly, just like Shariputra (舍利弗, one of the Buddha's ten great disciples) is here with me now. Why? I know that this person has faith and understanding in me, but because of his pride, he does not abandon his views.'

爾時勝志語文殊師利：「后末世中多有比丘起增上慢？」

文殊師利言：「善男子！后末世中法欲滅時，增上慢者甚為難得。何以故？不能修行得四禪故，得四禪已起增上慢。后末世中法欲滅時，諸比丘等不能住心，況得四禪？是故善男子！后末世時增上慢者甚為難得。又善男子！增上慢者凡有二種。何等二？一者信見，二者禪慢。起禪慢者，為于利養及名稱故起增上慢。是信見者，起增上慢謗佛正法。是增上慢者，當墮地獄，畜生，餓鬼。」

勝志問言：「文殊師利！欲知他心是增上慢，當云何知？」

文殊師利言：「凡夫人者欲得涅槃，實非羅漢。若聞是說驚畏恐怖，當知此是凡夫之人增上慢也，非是如來實阿羅漢。若從他聞驚畏恐怖，當知是人即是凡夫，是增上慢非是羅漢，是猶能凈報所施恩，然非羅漢。若無一切結使煩惱，彼無所依，是世福田；若有一切結使煩惱，則有所依，非世福田。若在是中，當知是人為增上慢。一切諸法攝入涅槃，若於是中分別觀察，當知是人為增上慢。一切諸法不應知不應斷，不應證不應修。不知此實，當知是人名增上慢。」

勝志問言：「文殊師利！無增上慢者有何印相？」

文殊師利言：「不違無滅，是無增上慢之印相。何以故？無有音聲能令

【現代漢語翻譯】現代漢語譯本：這時，勝志（Shenzhi）問文殊師利（Wenshushili）菩薩：『在後世末法時期，是否會有很多比丘生起增上慢（zengshangman，未證得聖果，卻自以為證得）呢？』文殊師利菩薩回答說：『善男子！在後世末法時期，佛法將要滅亡的時候，生起增上慢的人反而很難找到。為什麼呢？因為他們不能修行而證得四禪（sizhan，色界四種禪定），只有證得四禪之後才會生起增上慢。在後世末法時期，佛法將要滅亡的時候，那些比丘們都不能夠安住其心，更何況是證得四禪呢？所以，善男子！在後世末法時期，生起增上慢的人反而很難找到。還有，善男子！增上慢大致有兩種。哪兩種呢？一種是信見（xinjian，錯誤的信仰和見解），另一種是禪慢（chanman，因禪定而產生的驕慢）。生起禪慢的人，是爲了獲得利益供養和名聲的緣故而生起增上慢。而那些持有信見的人，生起增上慢是爲了誹謗佛陀的正法。這些生起增上慢的人，將會墮入地獄、畜生、餓鬼道。』勝志問道：『文殊師利！想要知道他人是否具有增上慢，應當如何才能知道呢？』文殊師利回答說：『凡夫之人想要得到涅槃（Nirvana），但實際上並非阿羅漢（Arhat）。如果聽到這種說法就感到驚慌恐懼，應當知道這個人是凡夫之人，具有增上慢，而不是真正的如來阿羅漢。如果從他人那裡聽到這種說法就感到驚慌恐懼，應當知道這個人就是凡夫，具有增上慢，而不是阿羅漢。這樣的人雖然能夠清凈地回報所接受的佈施恩惠，但並非阿羅漢。如果沒有一切結使（jieshi，煩惱的別名）煩惱，他們就無所依傍，是世間的福田；如果有一切結使煩惱，他們就有所依傍，不是世間的福田。如果存在這些情況，應當知道這個人具有增上慢。一切諸法都攝入涅槃，如果還在其中分別觀察，應當知道這個人具有增上慢。一切諸法不應該知，不應該斷，不應該證，不應該修。如果不知道這個真理，應當知道這個人名叫增上慢。』勝志問道：『文殊師利！沒有增上慢的人有什麼樣的印相呢？』文殊師利回答說：『不違背無滅（wumie，不執著于斷滅空），這就是沒有增上慢的印相。為什麼呢？因為沒有音聲能夠使人...

【English Translation】 English version: At that time, Shenzhi (Shenzhi) asked Manjushri (Wenshushili): 'In the future, in the Dharma-ending age, will there be many Bhikshus who develop arrogance (zengshangman, presuming to have attained enlightenment when they have not)?' Manjushri replied: 'Good son! In the future, in the Dharma-ending age, when the Dharma is about to perish, it will be very difficult to find those with arrogance. Why? Because they cannot cultivate and attain the Four Dhyanas (sizhan, the four meditative states of the Form Realm); only after attaining the Four Dhyanas will they develop arrogance. In the future, in the Dharma-ending age, when the Dharma is about to perish, those Bhikshus will not be able to স্থির their minds, let alone attain the Four Dhyanas? Therefore, good son! In the future, it will be very difficult to find those with arrogance. Furthermore, good son! There are generally two types of arrogance. What two? One is belief-view (xinjian, wrong beliefs and views), and the other is Dhyana-arrogance (chanman, arrogance arising from meditative states). Those who develop Dhyana-arrogance do so for the sake of gain, offerings, and fame. Those who hold belief-views develop arrogance in order to slander the Buddha's true Dharma. Those who develop arrogance will fall into hell, the animal realm, and the realm of hungry ghosts.' Shenzhi asked: 'Manjushri! How can one know if another person has arrogance?' Manjushri replied: 'Ordinary people desire to attain Nirvana (Nirvana), but are not actually Arhats (Arhat). If they hear this and become alarmed and fearful, you should know that this person is an ordinary person with arrogance, and not a true Tathagata Arhat. If they hear this from others and become alarmed and fearful, you should know that this person is an ordinary person with arrogance, and not an Arhat. Such a person, although able to purely repay the kindness of offerings received, is not an Arhat. If they are without all fetters (jieshi, another name for afflictions) and afflictions, they are without reliance and are a field of merit for the world; if they have all fetters and afflictions, they have reliance and are not a field of merit for the world. If these conditions exist, you should know that this person has arrogance. All dharmas are included in Nirvana; if one still makes distinctions and observations within it, you should know that this person has arrogance. All dharmas should not be known, should not be severed, should not be realized, and should not be cultivated. If one does not know this truth, you should know that this person is called arrogant.' Shenzhi asked: 'Manjushri! What are the signs of one without arrogance?' Manjushri replied: 'Not contradicting non-cessation (wumie, not clinging to annihilation), this is the sign of one without arrogance. Why? Because no sound can cause one to...

其人生驚怖畏，如師子王，一切音聲不能令其驚畏恐怖。無增上慢比丘亦爾，聞諸音聲不生恐怖。何以故？彼知音聲猶如響故，如彼響聲無心意識而有音聲。如是如實知心意識，一切音聲皆從緣起無有真實。如是知已，不知何法定名為聲。若聞佛聲而不貪愛，聞外道聲復不呵毀，聞善凈法心不貪愛，聞垢污法而不呵毀，善知一切所有音聲前後際故。如是印相無增上慢，無高下印、如實印、正見道印、入一道印、入法界平等印、如不懷印、不違如印、住實際印、第一義空印、三世等印、初無生印、觀正法性印，如是等印印一切法。如是比丘名為無諍，聞已無疑，不驚不畏不恐不怖，不得於我不得於法，一切平等。」

爾時勝志外道白言：「世尊！我今從是善知識所，聞是真道大乘功德。世尊！我今從是文殊師利聞說是法，發阿耨多羅三藐三菩提心。善哉世尊！唯愿如來如應說法，令我聞已速疾修集助菩提法，逮得無上正真之道，廣為一切無量阿僧祇諸眾生故。」

佛告勝志：「菩薩有二法，速得明達具足大乘。何等二？所謂精進及不放逸。是中精進，謂如法得財一切悉舍；不放逸者，施不望報，皆以迴向於一切智。又精進者，正斷一切惡不善法，成滿具足一切善法；不放逸者，謂堅持凈戒不為後生，悉以回

【現代漢語翻譯】現代漢語譯本：這樣的人不會感到驚慌恐懼，就像獅子王一樣，任何聲音都不能使它驚慌恐懼。沒有增上慢（未證得實際成就卻自認為已證得）的比丘也是如此，聽到各種聲音不會產生恐懼。為什麼呢？因為他知道聲音就像迴響一樣，就像那回響的聲音沒有心識卻能發出聲音。像這樣如實地瞭解心識，一切聲音都是從因緣而生，沒有真實自性。像這樣瞭解之後，就不知道有什麼法可以被定義為『聲音』。如果聽到佛的聲音而不貪愛，聽到外道的聲音也不詆譭，聽到善良清凈的法不貪愛，聽到污穢的法也不詆譭，善於瞭解一切聲音的前後關聯。像這樣以印相來印證，沒有增上慢，沒有高下之分，如實印證，以正見之道印證，進入唯一道路的印證，進入法界平等的印證，如不執著的印證，不違背真如的印證，安住于實際的印證，第一義空的印證，三世平等的印證，最初無生的印證，觀察正法自性的印證，像這樣的印證來印證一切法。像這樣的比丘被稱為無諍，聽聞之後沒有疑惑，不驚慌，不害怕，不恐懼，不畏懼，不執著於我，不執著於法，一切平等。

這時，勝志外道說道：『世尊！我現在從這位善知識（指文殊師利菩薩）這裡，聽聞了這真實的大乘功德之道。世尊！我現在從文殊師利這裡聽聞了這部法，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。太好了，世尊！愿如來能夠如應說法，讓我聽聞之後能夠迅速地修集輔助菩提的法，證得無上正真之道，爲了廣度一切無量阿僧祇（極多的數量單位）的眾生。』

佛告訴勝志：『菩薩有兩種法，能夠迅速地明達，具足大乘。是哪兩種呢？就是精進和不放逸。其中精進，是指如法獲得的財富全部施捨；不放逸，是指佈施不期望回報，都用來回向一切智（佛的智慧）。還有，精進是指斷除一切惡不善法，成就圓滿一切善法；不放逸是指堅持清凈的戒律，不爲了來世的福報，全部用來回向』

【English Translation】 English version: Such a person experiences no fear or terror, like the lion king, whose every sound cannot cause alarm or dread. A Bhikshu (Buddhist monk) without arrogance is also like this, not generating fear upon hearing various sounds. Why? Because he knows that sounds are like echoes, just as those echoes have sound without mind or consciousness. Thus, truly knowing mind and consciousness, all sounds arise from conditions and have no true reality. Having known this, he does not know what dharma (teachings/principles) can be defined as 'sound'. If he hears the voice of the Buddha without attachment, and hears the voice of non-Buddhists without disparagement, hears the good and pure dharma without attachment, and hears the defiled dharma without disparagement, he is skilled in knowing the before and after of all sounds. Thus, he seals with such marks: without arrogance, without high or low marks, with true marks, with the marks of the path of right view, with the marks of entering the one path, with the marks of entering the equality of the dharma realm, like the marks of non-attachment, the marks of non-contradiction to suchness, abiding in the marks of reality, the marks of the ultimate emptiness, the marks of the equality of the three times, the marks of the initial non-arising, the marks of observing the nature of the right dharma; with such marks, he seals all dharmas. Such a Bhikshu is called non-contentious, hearing without doubt, not alarmed, not afraid, not fearful, not terrified, not attaining to self, not attaining to dharma, all is equal.

At that time, the non-Buddhist Śrēyaśīla (Superior Virtue) said: 'World Honored One! Now, from this good knowing friend (referring to Manjushri Bodhisattva), I have heard the true path of the great vehicle's merits. World Honored One! Now, from Manjushri (Gentle Glory), I have heard this dharma and generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Excellent, World Honored One! May the Tathagata (Thus Come One, an epithet of the Buddha) speak the dharma accordingly, so that upon hearing it, I may quickly cultivate the dharmas that aid Bodhi (enlightenment), attain the unsurpassed, true and right path, for the sake of widely delivering all immeasurable Asamkhya (innumerable) beings.'

The Buddha told Śrēyaśīla: 'A Bodhisattva (enlightenment being) has two dharmas by which he quickly attains clarity and completeness of the great vehicle. What are the two? They are diligence and non-negligence. Among them, diligence means giving away all wealth obtained lawfully; non-negligence means giving without expecting reward, dedicating all to the omniscience (Buddha's wisdom). Furthermore, diligence means rightly cutting off all evil and unwholesome dharmas, accomplishing and fulfilling all wholesome dharmas; non-negligence means upholding pure precepts, not for the sake of future rebirth, dedicating all to'

向于無上道。又精進者，不惜身命修行忍辱；不放逸者，于諸眾生無侵害心。又精進者，進諸善法無有厭惓；不放逸者，進諸善根向無上道。又精進者，于諸禪支心無疲惓；不放逸者，于諸禪支不貪味著。又精進者，進諸多聞無有厭足；不放逸者，正念修行聖智聖慧。又精進者，不捨四攝；不放逸者，起化眾生。又精進者，身心堅住；不放逸者，不得身心舍離著法。又精進者，慈心等緣一切眾生；不放逸者，不得所緣眾生慈法。又精進者，教他眾生髮一切智心；不放逸者，觀一切法皆悉如幻，而不捨離一切智心。又精進者，發起三昧；不放逸者，將護不令墮于漏盡。又精進者，如救頭然修集聖諦；不放逸者，不隨證滅。又精進者，為滿諸相集善無惓；不放逸者，觀於法身。又精進者，修凈佛土；不放逸者，凈眾生界。又精進者，集三十七助菩提法；不放逸者，安住寂靜解脫之法。勝志當知！菩薩所有善方便業，皆由精進而得成辦；菩薩所有一切智業，因不放逸而得成就。是故說言，菩薩成就智慧方便，不畏退轉無上正道。」

說是法時，勝志外道得無生法忍，心凈喜悅，上升虛空高七多羅樹。三千大千世界六種震動，大光普照。諸天伎樂不鼓自鳴，天雨眾華。

爾時世尊知勝志心而便微笑——諸佛常法，

【現代漢語翻譯】現代漢語譯本：爲了趨向于無上道（Anuttara-samyak-sambodhi，無上正等正覺），精進的菩薩不惜身命修行忍辱；不放逸的菩薩，對於一切眾生沒有侵害之心。精進的菩薩，在修習各種善法時沒有厭倦；不放逸的菩薩，增長各種善根，趨向于無上道。精進的菩薩，對於各種禪定支分（dhyana-angas）心無疲憊；不放逸的菩薩，對於各種禪定支分不貪戀執著。精進的菩薩，廣泛聽聞佛法沒有厭足；不放逸的菩薩，以正念修行聖智聖慧。精進的菩薩，不捨棄四攝法（catuh-samgraha-vastuni，佈施、愛語、利行、同事）；不放逸的菩薩，發起教化眾生之心。精進的菩薩，身心堅定安住；不放逸的菩薩，不讓身心舍離而執著於法。精進的菩薩，以慈心平等對待一切眾生；不放逸的菩薩，不捨棄所緣眾生的慈悲之法。精進的菩薩，教導其他眾生髮起一切智心（sarvajna-citta，遍知一切的心）；不放逸的菩薩，觀察一切法都如幻象，但不捨離一切智心。精進的菩薩，發起各種三昧（samadhi，禪定）；不放逸的菩薩，守護這些三昧，不讓它們墮入漏盡（asrava-ksaya，煩惱斷盡）。精進的菩薩，如同救燃眉之急一樣修集四聖諦（arya-satya，苦、集、滅、道）；不放逸的菩薩，不隨順於涅槃寂滅。精進的菩薩，爲了圓滿各種妙相而勤集善行，沒有厭倦；不放逸的菩薩，觀照法身（dharma-kaya，佛的法性之身）。精進的菩薩，修凈佛土（Buddha-ksetra，佛的國土）；不放逸的菩薩，凈化眾生界。精進的菩薩，積聚三十七道品（bodhipaksika-dharmas，三十七種幫助達到菩提的修行方法）；不放逸的菩薩，安住于寂靜解脫之法。勝志（Suvicaksana）你應該知道！菩薩所有善巧方便的行業，都是由於精進而得以成就；菩薩所有一切智慧的行業，都是因為不放逸而得以成就。所以說，菩薩成就智慧和方便，就不畏懼從無上正道退轉。」當佛陀宣說此法時，勝志外道（Suvicaksana，一位外道修行者）獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟），內心清凈喜悅，上升到虛空，高度達到七多羅樹（tala，一種樹）。三千大千世界發生了六種震動，大光明普遍照耀。諸天的伎樂不敲自鳴，天空中降下各種花朵。這時，世尊知道勝志的心意，便露出了微笑——這是諸佛的常態。

【English Translation】 English version: To aspire to the Unsurpassed Path (Anuttara-samyak-sambodhi, Perfect Enlightenment), a diligent Bodhisattva spares no effort in practicing patience; a non-negligent Bodhisattva harbors no intention to harm any sentient beings. A diligent Bodhisattva is never weary of cultivating various virtuous dharmas; a non-negligent Bodhisattva increases various roots of goodness, heading towards the Unsurpassed Path. A diligent Bodhisattva's mind is never fatigued with the various aspects of dhyana (dhyana-angas, meditative absorption); a non-negligent Bodhisattva does not crave or cling to the various aspects of dhyana. A diligent Bodhisattva is never satiated with extensive learning of the Dharma; a non-negligent Bodhisattva cultivates sacred wisdom and knowledge with mindfulness. A diligent Bodhisattva does not abandon the Four Means of Attraction (catuh-samgraha-vastuni, generosity, kind speech, beneficial action, and cooperation); a non-negligent Bodhisattva arouses the mind to transform sentient beings. A diligent Bodhisattva's body and mind are steadfast; a non-negligent Bodhisattva does not allow the body and mind to detach and cling to dharmas. A diligent Bodhisattva regards all sentient beings with equal loving-kindness; a non-negligent Bodhisattva does not abandon the practice of loving-kindness towards the objects of their compassion. A diligent Bodhisattva teaches other sentient beings to arouse the mind of omniscience (sarvajna-citta, the mind that knows everything); a non-negligent Bodhisattva observes all dharmas as illusory, yet does not abandon the mind of omniscience. A diligent Bodhisattva initiates various samadhis (samadhi, meditative concentration); a non-negligent Bodhisattva protects these samadhis, preventing them from falling into the extinction of outflows (asrava-ksaya, the exhaustion of defilements). A diligent Bodhisattva cultivates the Four Noble Truths (arya-satya, suffering, origin, cessation, and path) as if saving their own head from burning; a non-negligent Bodhisattva does not follow the path of annihilation. A diligent Bodhisattva tirelessly accumulates good deeds to perfect the various excellent marks; a non-negligent Bodhisattva contemplates the Dharma-kaya (dharma-kaya, the body of the Dharma). A diligent Bodhisattva cultivates pure Buddha-fields (Buddha-ksetra, Buddha's land); a non-negligent Bodhisattva purifies the realms of sentient beings. A diligent Bodhisattva accumulates the thirty-seven factors conducive to enlightenment (bodhipaksika-dharmas, thirty-seven practices that aid in achieving enlightenment); a non-negligent Bodhisattva dwells in the peaceful and liberating Dharma. Suvicaksana (Suvicaksana, a non-Buddhist practitioner), you should know! All the skillful means of a Bodhisattva are accomplished through diligence; all the activities of a Bodhisattva's omniscience are achieved through non-negligence. Therefore, it is said that a Bodhisattva who achieves wisdom and skillful means does not fear regression from the Unsurpassed Path.」 When the Buddha spoke this Dharma, Suvicaksana (Suvicaksana, a non-Buddhist practitioner) attained the forbearance of the unoriginated Dharma (anutpattika-dharma-ksanti, insight into the non-arising and non-ceasing nature of all phenomena), his heart purified and filled with joy, and he rose into the sky to a height of seven tala trees (tala, a type of tree). The great trichiliocosm shook in six ways, and great light shone everywhere. The musical instruments of the devas played without being struck, and celestial flowers rained down. At that time, the World Honored One, knowing Suvicaksana's mind, smiled—this is the customary practice of all Buddhas.

若微笑時，若干百千雜色光炎從面門出，普照無量無邊世界，上過梵世，障日月光、隱蔽魔宮，還右繞身百千匝已從頂上入。

爾時大德阿難承佛神力，從坐而起，正於衣服偏袒右肩，右膝著地向佛合掌，而說偈言：

「智慧福力華，　　圓光導世間，　三十二相華，　　雜好以自嚴。　行如象師子，　　精進力勇出，　世尊何故笑？　　愿導師演說。　其言如雷音，　　佛音師子吼，　迦陵頻伽音，　　柔軟梵音聲，　三千世界聲，　　諸天及與人，　欲比佛音聲，　　算數不能及。　聲聞及緣覺，　　並及諸菩薩，　智無與佛等，　　不知一切智。　牟尼智力說，　　為於何事笑？　人天龍修羅，　　聞疾得菩提。　心得離二邊，　　亦不執于中，　一切無執著，　　等同如虛空。　一切無能數，　　過一切世上，　我問等空智，　　以何因緣笑？　青綠金色光，　　紅紫赤白色，　從面門出炎，　　如恒河沙等，　普照無量界，　　廣遠如虛空，　滅惡道得樂，　　導師光觸故。　若放膝光明，　　是授聲聞記，　若手放光明，　　是記辟支佛。　佛定記大乘，　　一切智慧道，　光利眾生已，　　還入無垢頂。　善哉人中天，　　三界所供仙，

【現代漢語翻譯】現代漢語譯本：若佛陀微笑時，有無數種顏色的光芒從他的面部放射出來，普遍照耀無量無邊的世界，向上超過梵世（Brahma-loka，色界天的最高層），遮蔽了日月的光輝，隱沒了魔宮（Mara's palace，惡魔居住的宮殿），然後這些光芒向右環繞佛身無數圈后，從佛陀的頭頂進入。

當時，大德阿難（Ananda，佛陀的十大弟子之一）憑藉佛陀的神力，從座位上站起來，整理好衣服，袒露右肩，右膝跪地，向佛陀合掌，並用偈語說道：

『智慧和福德的力量如同鮮花，圓滿的光芒引導世間，三十二種殊勝的相好如同鮮花，用各種美好來莊嚴自身。行走如象王和獅子王般威嚴，精進勇猛的力量顯現出來，世尊為何微笑？愿導師為我們演說。您的言語如同雷鳴般響亮，佛陀的聲音如同獅子的吼叫，如同迦陵頻伽（Kalavinka，一種美妙的鳥）的鳴叫，又如柔軟的梵天之聲，三千大千世界所有的聲音，諸天和人類的聲音，想要與佛陀的聲音相比，用算數也無法企及。聲聞（Sravaka，聽聞佛法而證悟的弟子）和緣覺（Pratyekabuddha，獨自悟道的修行者），以及諸位菩薩，他們的智慧都無法與佛陀相比，無法知曉一切智慧。牟尼（Muni，聖者）以智慧之力宣說，是因為什麼事情而微笑？人、天、龍、阿修羅（Asura，一種好戰的神）聽聞后迅速獲得菩提（Bodhi，覺悟）。內心遠離兩種極端，也不執著于中間，對一切都沒有執著，如同虛空一般平等。一切都無法計數，超越一切世間，我問詢這如同虛空般的智慧，是因為什麼因緣而微笑？青色、綠色、金色、紅色、紫色、赤色、白色，從您的面部放射出光芒，如同恒河沙的數量一樣多，普遍照耀無量世界，廣闊深遠如同虛空，熄滅惡道，獲得快樂，因為導師的光芒觸及的緣故。如果從膝蓋放出光明，這是授予聲聞的授記，如果從手放出光明，這是授予辟支佛（Pratyekabuddha，獨覺佛）的授記。佛陀決定授予大乘（Mahayana，大乘佛教）的授記，一切智慧之道，光明利益眾生之後，又回到無垢的頭頂。善哉，人中之天，三界（Three Realms，欲界、色界、無色界）所供養的仙人，』

【English Translation】 English version: When the Buddha smiles, countless hundreds of thousands of mixed-colored radiant flames emanate from his face, universally illuminating immeasurable and boundless worlds, surpassing even the Brahma-loka (the highest realm of the Form Realm), obscuring the light of the sun and moon, concealing Mara's palace (the palace where the demon resides), and then these flames circumambulate the Buddha's body hundreds of thousands of times before entering from the crown of his head.

At that time, the venerable Ananda (one of the ten great disciples of the Buddha), relying on the Buddha's divine power, rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha in verse, saying:

'Wisdom and blessed power are like flowers, Perfect radiance guides the world, The thirty-two excellent marks are like flowers, Adorning oneself with various beauties. Walking with the majesty of an elephant king and a lion king, The power of diligent courage is revealed, Why does the World-Honored One smile? May the Guide explain it to us. Your words are like thunder, The Buddha's voice is like a lion's roar, Like the call of the Kalavinka (a melodious bird), And like the gentle voice of Brahma, The sounds of the three thousand great thousand worlds, The voices of gods and humans, Trying to compare with the Buddha's voice, Calculation cannot reach it. Sravakas (disciples who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), And all the Bodhisattvas, Their wisdom cannot compare with the Buddha, They cannot know all wisdom. The Muni (sage) speaks with the power of wisdom, Why do you smile? Humans, gods, dragons, and Asuras (a warlike deity), Upon hearing, quickly attain Bodhi (enlightenment). The mind is free from two extremes, And does not cling to the middle, Without attachment to anything, Equal like the void. Everything is uncountable, Surpassing all worlds, I ask this wisdom equal to the void, For what reason do you smile? Blue, green, golden light, Red, purple, crimson, white, Flames emanate from your face, As numerous as the sands of the Ganges, Universally illuminating immeasurable realms, Broad and vast like the void, Extinguishing evil paths and attaining joy, Because of the touch of the Guide's light. If light is emitted from the knees, It is a prediction of Sravakaship, If light is emitted from the hands, It is a prediction of Pratyekabuddhahood. The Buddha determines the prediction of Mahayana (the Great Vehicle), the path of all wisdom, After the light benefits beings, It returns to the immaculate crown. Excellent, O God among humans, the immortal worshiped by the Three Realms (Desire Realm, Form Realm, Formless Realm),'

愿如實敷演，　　導師一向說。　斷疑悅大眾，　　以何因緣笑？　千萬億眾生，　　聞已心歡悅。」

如是請已，佛告阿難：「汝今見是勝志善男子不？上升虛空高七多羅樹，得無生忍，合掌禮我，百千諸天而供養之。」

阿難白言：「見已。世尊！」

佛言：「阿難！是勝志善男子，曾於七十二億佛所種諸善根行菩薩道，修集無上正真之道。爾時常作大轉輪王，恭敬供養是諸如來，尊重讚歎，常修梵行，悉皆護持是諸佛法。阿難！是勝志善男子從今已往，當值無量無數諸佛，恭敬供養尊重讚歎，常修梵行，令無量阿僧祇眾生住菩提道。過是無量阿僧祇劫集菩提道已，當得無上正真之道成最正覺，號智光王如來、應供、正遍覺乃至佛、世尊，出現於世。國名嬉見，劫名一寶嚴。阿難！是嬉見土所受用物，猶如他化自在天中。彼國眾生不漏色聲香味觸法，無諸惡色，彼諸眾生互相恭敬歡喜悅樂，是諸眾生皆悉往見智光王佛，乃至夢中亦常見佛不離唸佛，是故彼土名曰嬉見。於是劫中，唯一如來施作佛事，佛及眾生壽等一劫，是故彼劫名一寶嚴。阿難！是智光王佛，純菩薩僧九十二億，皆是初會得不退轉。是智光王如來欲涅槃時，先當授彼師子進去菩薩記，當得作佛，號師子相如來、應供、正

【現代漢語翻譯】愿如實地敷陳演說，導師（佛陀）一向所說的教法。斷除大眾的疑惑，使他們心生喜悅，請問這是因為什麼樣的因緣而笑呢？千萬億的眾生，聽聞之後都心懷歡喜。"

這樣請問之後，佛陀告訴阿難（佛陀十大弟子之一）: '你現在看見這位勝志善男子嗎？他上升到虛空，高度有七多羅樹（一種樹名）那麼高，已經證得無生法忍（對諸法不生不滅的深刻體悟），合掌向我致敬，還有百千諸天都在供養他。'

阿難回答說：'我已經看見了，世尊！'

佛陀說：'阿難！這位勝志善男子，曾經在七十二億佛的處所種下各種善根，修行菩薩道，修集無上正真之道。那時他經常做大轉輪王（擁有統治世界的權力的國王），恭敬供養這些如來（佛的稱號之一），尊重讚歎他們，經常修持梵行（清凈的行為），完全護持這些佛法。阿難！這位勝志善男子從今以後，將會遇到無量無數的諸佛，恭敬供養，尊重讚歎，經常修持梵行，使無量阿僧祇（極大的數字單位）的眾生安住于菩提道（覺悟的道路）。經過這些無量阿僧祇劫，積累菩提道之後，將會證得無上正真之道，成就最正覺（最高的覺悟），名號為智光王如來（佛的稱號），應供（值得供養），正遍覺（對宇宙真理有全面而正確的覺悟），乃至佛、世尊（世間最尊貴的人），出現在世間。國名叫嬉見，劫名叫一寶嚴。阿難！這嬉見國土所受用的物品，就像他化自在天（欲界第六天）一樣。那個國家的眾生沒有色聲香味觸法（六塵）的染污，沒有各種醜惡的景象，那些眾生互相恭敬，歡喜快樂，這些眾生都前往拜見智光王佛，乃至在夢中也經常見到佛，不離唸佛，因此那個國土名叫嬉見。在這個劫中，只有一位如來施行佛事，佛和眾生的壽命都等於一劫，因此這個劫名叫一寶嚴。阿難！這位智光王佛，純粹的菩薩僧眾有九十二億，都是在初會時就得到不退轉（不會退轉于菩提道）的果位。這位智光王如來將要涅槃（圓寂）時，會先授記師子進去菩薩，預言他將來會成佛，名號為師子相如來（佛的稱號），應供（值得供養），正'

【English Translation】 May I truly and accurately expound what the Teacher (Buddha) has always taught. To dispel the doubts and gladden the multitude, what is the cause and condition for this laughter? Hundreds of millions of beings, upon hearing this, will rejoice in their hearts.'"

Having made this request, the Buddha said to Ananda (one of the Buddha's ten great disciples): 'Do you now see this Superior Resolve Good Man? He has risen into the sky, as high as seven Tala trees (a type of tree), has attained the Patience of Non-Origination (a profound realization of the non-arising and non-ceasing of all phenomena), is joining his palms in reverence to me, and hundreds of thousands of devas (gods) are making offerings to him.'

Ananda replied: 'I have seen him, World Honored One!'

The Buddha said: 'Ananda! This Superior Resolve Good Man, in the presence of seventy-two billion Buddhas, planted various good roots, practiced the Bodhisattva path, and cultivated the unsurpassed, true, and genuine Way. At that time, he often acted as a great Wheel-Turning King (a king with the power to rule the world), respectfully making offerings to these Tathagatas (one of the Buddha's titles), honoring and praising them, constantly cultivating pure conduct, and completely upholding these Buddhadharmas (Buddha's teachings). Ananda! From now on, this Superior Resolve Good Man will encounter immeasurable and countless Buddhas, respectfully making offerings, honoring and praising them, constantly cultivating pure conduct, and causing immeasurable Asankhya (extremely large number) of beings to abide in the Bodhi path (the path to enlightenment). After accumulating the Bodhi path through these immeasurable Asankhya kalpas (eons), he will attain the unsurpassed, true, and genuine Way, achieve the Most Perfect Enlightenment, and be named Wisdom Light King Tathagata (one of the Buddha's titles), Worthy of Offerings, Perfectly and Completely Enlightened, and so on, Buddha, World Honored One (the most honored being in the world), appearing in the world. His country will be named Playful Vision, and the kalpa will be named One Jewel Adornment. Ananda! The objects of enjoyment in this Playful Vision land are like those in the Paranirmitavasavartin Heaven (the sixth heaven of the Desire Realm). The beings in that country are free from the defilements of form, sound, smell, taste, touch, and dharma (the six sense objects), and there are no ugly sights. Those beings respect each other, rejoice, and are happy. These beings all go to see Wisdom Light King Buddha, and even in their dreams, they often see the Buddha, never leaving the thought of the Buddha. Therefore, that land is named Playful Vision. In that kalpa, there will be only one Tathagata performing Buddhawork, and the lifespan of the Buddha and the beings will be equal to one kalpa. Therefore, that kalpa is named One Jewel Adornment. Ananda! This Wisdom Light King Buddha will have a pure Bodhisattva Sangha (community) of ninety-two billion, all of whom will attain the stage of non-retrogression (not regressing from the Bodhi path) in the first assembly. When this Wisdom Light King Tathagata is about to enter Nirvana (final liberation), he will first give the prediction to the Lion Advance Bodhisattva, foretelling that he will become a Buddha in the future, named Lion Appearance Tathagata (one of the Buddha's titles), Worthy of Offerings, Rightly'

遍覺乃至佛、世尊，壽十中劫然後涅槃，當有無量無邊菩薩僧。佛涅槃時，以全身舍利起一寶塔，縱廣六十由旬、高八十由旬，眾寶嚴飾，無量眾生而供養之。」

爾時勝志菩薩從空來下，頂禮佛足，右繞七匝，向佛嘆說不壞法界偈：

「色界及法界，　　眾生界同等，　是界等智界，　　今授我記已。　受界煩惱界，　　與空界同等，　諸法同是界，　　今我同此來。　法界及欲界，　　及與於三界，　等同如虛空，　　我記同於是。　生死界涅槃，　　等住如法界，　是界及水界，　　地界風火界，　陰入及與界，　　眼界眼識界，　意界及法界，　　是境界同等。　不授我陰記，　　不授界入記，　不授名色記，　　不授內外記，　以音聲故知。　　導師受我記，　音聲是寂靜，　　佛無有心意，　作心而授記，　　我亦無有識，　得受于道記，　　如我佛亦然，　如佛我亦然，　　諸眾生亦爾，　授記受記爾。　　受記是真實，　如如悉舍離，　　不壞於法界，　安住真實際。　　我禮等正覺，　同入一切法，　　如虛空無作，　學知方便故。」

爾時勝志菩薩偈贊佛已，頂禮佛足，右繞七匝，卻坐一面。

爾時佛告阿難：「汝受持是經，

【現代漢語翻譯】現代漢語譯本：『遍覺（Sarvabuddhi，一切知覺）乃至佛（Buddha）、世尊（Bhagavan），壽命將有十中劫然後涅槃（Nirvana），屆時將有無量無邊的菩薩（Bodhisattva）僧團。佛涅槃時，將以全身舍利（Śarīra，遺骨）建造一座寶塔，縱橫六十由旬（Yojana，古印度長度單位）、高八十由旬，用各種珍寶裝飾，無數眾生將供養它。』

這時，勝志菩薩（Śreṣṭhamati Bodhisattva）從空中降下，頂禮佛足，右繞七匝，向佛讚歎宣說不壞法界偈：

『及法界（Dharmadhātu，一切法的本性），眾生界（Sattvadhātu，一切眾生的本性）同等，是界等同智界（Jñānadhātu，智慧的本性），如今您已授我記別。受界（Vedanādhātu，感受的本性）、煩惱界（Kleśadhātu，煩惱的本性），與空界（Ākāśadhātu，空的本性）同等，諸法（Dharma，一切事物）同是界，如今我同此而來。法界及欲界（Kāmadhātu，慾望的領域），及與於三界（Trailokya，欲界、色界、無色界），等同如虛空，我的記別同於是。生死界（Saṃsāradhātu，生死輪迴的領域）涅槃，等住如法界，是界及水界（Āpodhātu，水的元素），地界（Pṛthivīdhātu，地的元素）風火界（Vāyodhātu，風的元素，Tejodhātu，火的元素），陰（Skandha，五蘊，構成個體的要素）入（Āyatana，十二處，感覺的來源）及與界（Dhātu，十八界，感知的要素），眼界（Cakṣurdhātu，眼的領域）眼識界（Cakṣurvijñānadhātu，眼識的領域），意界（Manodhātu，意的領域）及法界（Dharmadhātu，法的領域），是境界同等。不授我陰記，不授界入記，不授名色（Nāmarūpa，精神和物質）記，不授內外記，以音聲故知。導師（Nāyaka，佛陀的別稱）授我記，音聲是寂靜，佛無有心意，作心而授記，我亦無有識，得受于道記，如我佛亦然，如佛我亦然，諸眾生亦爾，授記受記爾。受記是真實，如如悉舍離，不壞於法界，安住真實際（Bhūtatathatā，真實的本性）。我禮等正覺（Sammasambuddha，圓滿覺悟者），同入一切法，如虛空無作，學知方便故。』

這時，勝志菩薩用偈頌讚嘆佛后，頂禮佛足，右繞七匝，退坐在一旁。

這時，佛告訴阿難（Ānanda）: 『你受持這部經，

【English Translation】 English version: 『Sarvabuddhi (All-Knowing), even the Buddha (Buddha), the Bhagavan (World-Honored One), will have a lifespan of ten intermediate kalpas (aeons) before entering Nirvana (Nirvana), at which time there will be a countless and boundless sangha (community) of Bodhisattvas (Bodhisattva). When the Buddha enters Nirvana, a precious stupa (shrine) will be erected using his entire body's relics (Śarīra, remains), sixty yojanas (Yojana, ancient Indian unit of distance) in length and width, and eighty yojanas in height, adorned with various treasures, and countless beings will make offerings to it.』

At that time, Śreṣṭhamati Bodhisattva (Superior Intelligence Bodhisattva) descended from the sky, prostrated at the Buddha's feet, circumambulated him seven times to the right, and praised the Buddha, reciting the verses on the indestructible Dharmadhātu (Dharmadhātu, the realm of Dharma):

『And the Dharmadhātu (Dharmadhātu, the nature of all things), the Sattvadhātu (Sattvadhātu, the realm of beings) are equal, This realm is equal to the Jñānadhātu (Jñānadhātu, the realm of wisdom), now you have bestowed prediction upon me. The Vedanādhātu (Vedanādhātu, the realm of feeling), the Kleśadhātu (Kleśadhātu, the realm of afflictions), are equal to the Ākāśadhātu (Ākāśadhātu, the realm of space), All Dharmas (Dharma, all phenomena) are the same realm, now I come here the same. The Dharmadhātu and the Kāmadhātu (Kāmadhātu, the realm of desire), and the Trailokya (Trailokya, the three realms), Are equal like space, my prediction is the same as this. The Saṃsāradhātu (Saṃsāradhātu, the realm of samsara) and Nirvana, abide equally like the Dharmadhātu, This realm and the Āpodhātu (Āpodhātu, the water element), the Pṛthivīdhātu (Pṛthivīdhātu, the earth element), the Vāyodhātu (Vāyodhātu, the air element) and the Tejodhātu (Tejodhātu, the fire element), The Skandhas (Skandha, the five aggregates), the Āyatanas (Āyatana, the twelve sense bases), and the Dhātus (Dhātu, the eighteen elements), the Cakṣurdhātu (Cakṣurdhātu, the eye element), the Cakṣurvijñānadhātu (Cakṣurvijñānadhātu, the eye consciousness element), The Manodhātu (Manodhātu, the mind element) and the Dharmadhātu (Dharmadhātu, the dharma element), these realms are equal. You do not give me a prediction of the Skandhas, you do not give a prediction of the Āyatanas and Dhātus, You do not give a prediction of Nāmarūpa (Nāmarūpa, name and form), you do not give a prediction of inner and outer, Known by the reason of sound. The Nāyaka (Nāyaka, the leader) gives me a prediction, Sound is stillness, the Buddha has no mind, Making a mind and giving a prediction, I also have no consciousness, Obtaining the prediction of the path, as I am, so is the Buddha, As the Buddha is, so am I, so are all beings, Giving a prediction and receiving a prediction are thus. Receiving a prediction is real, As it is, all is relinquished, not destroying the Dharmadhātu, Abiding in the Bhūtatathatā (Bhūtatathatā, suchness). I bow to the Sammasambuddha (Sammasambuddha, the perfectly enlightened one), Entering all Dharmas together, like space without action, Learning and knowing skillful means.』

At that time, Śreṣṭhamati Bodhisattva, having praised the Buddha with verses, prostrated at the Buddha's feet, circumambulated him seven times to the right, and sat down to one side.

At that time, the Buddha said to Ānanda (Ānanda): 『You uphold this sutra,

讀誦書寫，于大眾中廣為人說。」

阿難白言：「我已受持。世尊！此經何名？當云何奉持之？」

佛告阿難：「是經名為『文殊師利神通所持』，亦名『滅除一切諸魔外道音聲』，亦名『采寶』，亦名『寶篋』，如是受持。」

說是經已，文殊師利童子、勝志菩薩等，及大聲聞大德阿難，及諸大眾，天、龍、夜叉、諸天及人、乾闥婆等，聞佛所說，皆大歡喜。

大方廣寶篋經卷下

【現代漢語翻譯】現代漢語譯本：讀誦和書寫此經，並在大眾之中廣泛地為人宣說。' 阿難（Ananda）稟告佛說：'我已經接受並記住了。世尊（World-Honored One），這部經叫什麼名字？我們應當如何奉行和受持它呢？' 佛告訴阿難（Ananda）說：'這部經名為《文殊師利神通所持》（Manjushri's Miraculous Power），也名為《滅除一切諸魔外道音聲》（Eliminating the Voices of All Demons and Heretics），也名為《采寶》（Collecting Treasures），也名為《寶篋》（Treasure Casket），你們應當這樣接受和奉行它。' 說完這部經后，文殊師利（Manjushri）童子、勝志菩薩（Victorious Resolve Bodhisattva）等，以及大聲聞大德阿難（Ananda），和所有在場的大眾，包括天（Devas）、龍（Nagas）、夜叉（Yakshas）、諸天（various Devas）及人（Humans）、乾闥婆（Gandharvas）等，聽聞佛所說，都非常歡喜。《大方廣寶篋經》卷下

【English Translation】 English version: Read, recite, and write it, and widely proclaim it among the assembly.' Ananda said to the Buddha, 'I have received and uphold it. World-Honored One, what is the name of this sutra? How should we uphold and practice it?' The Buddha told Ananda, 'This sutra is named 'Manjushri's Miraculous Power' (文殊師利神通所持, Manjushri refers to the Bodhisattva of wisdom and miraculous power), also named 'Eliminating the Voices of All Demons and Heretics' (滅除一切諸魔外道音聲), also named 'Collecting Treasures' (采寶), also named 'Treasure Casket' (寶篋), thus you should receive and uphold it.' After the sutra was spoken, Manjushri (文殊師利) the youth, Victorious Resolve Bodhisattva (勝志菩薩), and the great Shravaka Ananda (阿難), along with the great assembly, including Devas (天), Nagas (龍), Yakshas (夜叉), various Devas (諸天), humans (人), Gandharvas (乾闥婆), and others, hearing what the Buddha said, were all greatly delighted. The Great Vaipulya Treasure Casket Sutra, Volume 2