T14n0468_文殊師利問經
大正藏第 14 冊 No. 0468 文殊師利問經
No. 468
文殊師利問經卷上
梁扶南國三藏僧伽婆羅譯
序品第一
如是我聞：
一時佛住王舍城耆阇崛山中，與大比丘眾一千三百五十人俱，皆是阿羅漢，諸漏已盡無復煩惱，身心自在，心善解脫、慧善解脫，調伏諸根，摩訶那伽所作已辦、可作已辦，舍于重擔已，到自事義，有使已盡，正智善解脫到，一切心自在。
其名曰：長老阿若憍陳如(此言已知，陳如姓也)、舍利弗、大目揵連(此言羅茯根，其父好啖此物因以為名)、摩訶迦葉、離婆多(此言常作聲)、須婆吼(此言善脾)、阿難陀(此言大歡喜)，如是等一千三百五十阿羅漢。
復有一千三百凡夫比丘眾，復有金剛菩薩、大勢至菩薩、觀世音菩薩、大德勇猛菩薩、無盡意菩薩、大意菩薩、文殊師利童子菩薩，如是等無數菩薩摩訶薩。
菩薩戒品第二
文殊師利白佛言：「世尊！我今欲問世尊勝語世間菩薩戒，愿為我說，我當諦聽。」
佛告文殊師利：「我今當說，汝善諦聽。不殺眾生、不盜他財物、不非梵行、不起妄語、不飲酒，如是當憶。不歌舞倡伎、不著花香持天冠等、不坐臥高廣大床、不過中食。若
【現代漢語翻譯】 現代漢語譯本 大正藏第 14 冊 No. 0468 《文殊師利問經》
No. 468
《文殊師利問經》捲上
梁扶南國三藏僧伽婆羅譯
序品第一
如是我聞：
一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千三百五十位大比丘眾在一起，他們都是阿羅漢（Arhat），諸漏已盡，沒有了煩惱，身心自在，心善於解脫，智慧善於解脫，調伏了諸根，是摩訶那伽（Mahānāga，大龍）已經完成了該做的事，可以做的事也已經完成，捨棄了重擔，到達了自己的目標，該斷除的已經斷除，以正智善於解脫，一切心都自在。
他們的名字是：長老阿若憍陳如（Ājñāta Kauṇḍinya，此言已知，陳如是他的姓）、舍利弗（Śāriputra）、大目揵連（Mahāmaudgalyāyana，此言羅茯根，他的父親喜歡吃這種東西，因此用它來命名）、摩訶迦葉（Mahākāśyapa）、離婆多（Revata，此言常作聲）、須婆吼（Subhūti，此言善脾）、阿難陀（Ānanda，此言大歡喜），像這樣的有一千三百五十位阿羅漢。
還有一千三百位凡夫比丘眾，還有金剛菩薩（Vajra Bodhisattva）、大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）、觀世音菩薩（Avalokiteśvara Bodhisattva）、大德勇猛菩薩、無盡意菩薩（Akṣayamati Bodhisattva）、大意菩薩、文殊師利童子菩薩（Mañjuśrīkumārabhūta Bodhisattva），像這樣的有無數的菩薩摩訶薩（Bodhisattva-mahāsattva）。
菩薩戒品第二
文殊師利（Mañjuśrī）對佛說：『世尊！我現在想請問世尊殊勝的世間菩薩戒，希望您為我解說，我將仔細聆聽。』
佛告訴文殊師利：『我現在要說了，你好好地聽。不殺害眾生、不偷盜他人的財物、不做不正當的梵行、不起妄語、不飲酒，要這樣記住。不唱歌跳舞表演伎藝、不佩戴花香和天冠等裝飾品、不坐臥在高大寬廣的床上、不在中午之後進食。如果
【English Translation】 English version T14 No. 0468 Mañjuśrī Questions Sutra
No. 468
Mañjuśrī Questions Sutra, Volume 1
Translated by Saṃghavarman of Funan during the Liang Dynasty
Chapter 1: Introduction
Thus have I heard:
At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) near Rājagṛha (Royal City), together with a great assembly of one thousand three hundred and fifty Bhikṣus (monks), all of whom were Arhats (worthy ones), their outflows (of defilements) exhausted, free from afflictions, their bodies and minds at ease, their minds well liberated, their wisdom well liberated, their senses subdued, Mahānāgas (great dragons), having done what was to be done, having completed what was to be completed, having cast off the heavy burden, having attained their own benefit, their bonds of existence completely destroyed, well liberated through right knowledge, their minds completely free.
Their names were: the elders Ājñāta Kauṇḍinya (understood; Kauṇḍinya is his family name), Śāriputra, Mahāmaudgalyāyana (Radish root; his father liked to eat this, hence the name), Mahākāśyapa, Revata (constantly making sound), Subhūti (good temper), Ānanda (great joy), and so on, one thousand three hundred and fifty Arhats.
There were also one thousand three hundred ordinary Bhikṣus, as well as Vajra Bodhisattva (Diamond Bodhisattva), Mahāsthāmaprāpta Bodhisattva (Great Strength Bodhisattva), Avalokiteśvara Bodhisattva (The Bodhisattva who observes the sounds of the world), a Bodhisattva of Great Virtue and Courage, Akṣayamati Bodhisattva (Inexhaustible Mind Bodhisattva), Mahāmati Bodhisattva (Great Mind Bodhisattva), Mañjuśrīkumārabhūta Bodhisattva (Mañjuśrī, the prince Bodhisattva), and countless other Bodhisattva-mahāsattvas (great beings).
Chapter 2: The Bodhisattva Precepts
Mañjuśrī (Gentle Glory) said to the Buddha: 'World Honored One! I now wish to ask the World Honored One about the supreme worldly Bodhisattva precepts. I hope you will explain them to me, and I will listen attentively.'
The Buddha told Mañjuśrī: 'I will now explain them. Listen carefully. Do not kill living beings, do not steal the property of others, do not engage in unchaste conduct, do not lie, do not drink alcohol. Remember these things. Do not sing, dance, or perform music, do not wear flowers, fragrances, or heavenly crowns, do not sit or lie on high and large beds, do not eat after noon. If
行此事，不成就三乘。何以故？以有犯故。髮長二指當剃，或二月日若短而剃，是無學菩薩：若過二指，亦是無學菩薩。爪不得長得如一䵃麥。何以故？為搔癢故。若如此者，是分別菩薩。
「為供養佛、法、僧，並般若波羅蜜及父母兄弟，得畜財物。為起寺舍、為造像、為佈施，若有此因緣，得受金銀財物，無有罪過。若食摶當如雞卵大，正食時，無因緣不得看他，是分別菩薩。
「不得賣、買，受他施物不得貨賣，若施至億萬，亦皆應受。何以故？有因緣故。
「不以自身作惡，亦不教他。不得為利養故，讚歎他人。若為己殺，不得啖。若肉如材木、已自腐爛，欲食得食。文殊師利！若欲啖肉者，當說此咒：
「『多侄咃(此言如是) 阿捺摩阿捺摩(此言無我無我) 阿視婆多阿視婆多(此言無壽命無壽命) 那舍那舍(此言失失) 陀呵陀呵(此言燒燒) 婆弗婆弗(此言破破) 僧柯栗多弭(此言有為) 莎呵(此言除殺去)』
「此咒三說乃得啖肉。飯亦不應食。何以故？若無思惟，飯不應食。故何況當啖肉？」
爾時文殊師利復白佛言：「世尊！若得食肉者，《象龜經》、《大云經》、《指鬘經》、《楞伽經》等諸經，何故悉斷？」
佛告文殊師利：「如
【現代漢語翻譯】 現代漢語譯本： 做這些事，不能成就三乘（Sātriyāna，聲聞乘、緣覺乘、菩薩乘）。為什麼呢？因為有違犯的緣故。頭髮長出兩指的長度應當剃掉，或者在兩個月中的某一天，如果頭髮短也應當剃掉，這是無學菩薩（Asaikṣa-bodhisattva）的行為；如果超過兩指的長度，也是無學菩薩的行為。指甲的長度不得超過一粒大麥的長度。為什麼呢？爲了避免搔癢。如果這樣做，就是分別菩薩（Vikalpa-bodhisattva）的行為。
爲了供養佛（Buddha）、法（Dharma）、僧（Saṃgha），以及般若波羅蜜（Prajñāpāramitā），還有父母兄弟，可以持有財物。爲了建造寺廟、爲了塑造佛像、爲了佈施，如果有這些因緣，可以接受金銀財物，沒有罪過。如果飯糰的大小像雞蛋那麼大，在正餐時間，沒有特殊原因不得看別人，這是分別菩薩的行為。
不得進行買賣，接受他人的施捨之物不得轉賣，即使施捨的物品價值億萬，也應該接受。為什麼呢？因為有因緣的緣故。
不要自己做惡事，也不要教唆他人。不得爲了獲得供養，讚歎他人。如果是爲了自己而殺的動物，不得食用。如果肉像木頭一樣，已經腐爛，想要食用可以食用。文殊師利（Mañjuśrī）！如果想要吃肉，應當唸誦這個咒語：
『多侄咃（Tadyathā，此言如是） 阿捺摩阿捺摩（Anātma Anātma，此言無我無我） 阿視婆多阿視婆多（Aśubha Aśubha，此言無壽命無壽命） 那舍那舍（Nāśa Nāśa，此言失失） 陀呵陀呵（Daha Daha，此言燒燒） 婆弗婆弗（Bhasma Bhasma，此言破破） 僧柯栗多弭（Saṃskṛtaṃ，此言有為） 莎呵（Svāhā，此言除殺去）』
唸誦此咒三遍才可以吃肉。米飯也不應該隨便吃。為什麼呢？如果沒有經過思惟，米飯也不應該隨便吃。更何況是吃肉呢？」
這時，文殊師利又對佛說：「世尊！如果可以吃肉，《象龜經》（Aja-kacchapa-sūtra）、《大云經》（Mahāmegha-sūtra）、《指鬘經》（Aṅgulimālīya-sūtra）、《楞伽經》（Laṅkāvatāra-sūtra）等諸經，為什麼都禁止吃肉呢？」
佛告訴文殊師利：「就像...
【English Translation】 English version: Doing these things will not lead to the attainment of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Why? Because there are transgressions. Hair that grows two fingers' length should be shaved, or on any day within two months, if the hair is short, it should also be shaved; this is the conduct of a Non-Learning Bodhisattva (Asaikṣa-bodhisattva). If it exceeds two fingers' length, it is also the conduct of a Non-Learning Bodhisattva. The length of the nails should not exceed the size of a barley grain. Why? To avoid scratching. If one does so, it is the conduct of a Discriminating Bodhisattva (Vikalpa-bodhisattva).
For the purpose of making offerings to the Buddha (Buddha), the Dharma (Dharma), the Sangha (Saṃgha), and the Prajñāpāramitā (Prajñāpāramitā), as well as to one's parents and siblings, one may possess wealth. For the purpose of building temples, creating Buddha images, and giving alms, if there are these causes and conditions, one may receive gold, silver, and wealth without any transgression. If the size of a rice ball is like that of a chicken egg, and during mealtime, one should not look at others without a specific reason, this is the conduct of a Discriminating Bodhisattva.
One should not engage in buying and selling, and one should not resell items received as donations. Even if the donated items are worth millions, one should accept them. Why? Because there are causes and conditions.
Do not commit evil deeds oneself, nor instruct others to do so. One should not praise others for the sake of gain. If an animal is killed for oneself, one should not eat it. If the meat is like wood, already rotten, one may eat it if one wishes. Mañjuśrī (Mañjuśrī)! If one wishes to eat meat, one should recite this mantra:
'Tadyathā (Tadyathā, thus it is) Anātma Anātma (Anātma Anātma, no self, no self) Aśubha Aśubha (Aśubha Aśubha, no life, no life) Nāśa Nāśa (Nāśa Nāśa, loss, loss) Daha Daha (Daha Daha, burn, burn) Bhasma Bhasma (Bhasma Bhasma, break, break) Saṃskṛtaṃ (Saṃskṛtaṃ, conditioned) Svāhā (Svāhā, remove killing)'
One may eat meat only after reciting this mantra three times. One should also not eat rice casually. Why? If one does not contemplate, one should not eat rice casually. How much more so should one not eat meat?」
At that time, Mañjuśrī again said to the Buddha: 'World Honored One! If one is allowed to eat meat, why do the Aja-kacchapa-sūtra (Aja-kacchapa-sūtra), the Mahāmegha-sūtra (Mahāmegha-sūtra), the Aṅgulimālīya-sūtra (Aṅgulimālīya-sūtra), the Laṅkāvatāra-sūtra (Laṅkāvatāra-sūtra), and other sutras all prohibit eating meat?'
The Buddha told Mañjuśrī: 'Just as...
深廣江，不見彼岸，若無因緣，則不得渡。若有因緣，汝當渡不？」
文殊師利白佛言：「世尊！我當渡，我當渡，或以船、或以筏、或以余物。」
佛復告文殊師利：「以眾生無慈悲力，懷殺害意，為此因緣故斷食肉。文殊師利！有眾生樂糞掃衣，我說糞掃衣；如是乞食，樹下坐、露地坐、阿蘭若冢間，一食過時不食，遇得住處三衣等，為教化彼，我說頭陀。如是，文殊師利！若眾生有殺害心，為彼心故，當生無數罪過，是故我斷肉。若能不懷害心、大慈悲心，為教化一切眾生故，無有過罪。
「不得啖蒜。若有因緣得啖，若合藥治病則得用。
「不得飲酒。若合藥醫師所說多藥相和，少酒多藥得用。
「不得服油及涂身等，若有因緣得用，得用乳酪、生酥、熟酥、醍醐，我先啖乳糜，為風痰冷故。」
佛說此祇夜：
「若身覆是善， 心口覆亦然， 一切處所覆， 菩薩所應行。」
佛告文殊師利：「有三十五大供養，是菩薩摩訶薩應知。然燈、燒香、涂身，塗地香、末香、袈裟及傘；若龍子幡並諸餘幡，螺鼓、大鼓、鈴盤，舞歌以臥具，或三節鼓、腰鼓、節鼓並及截鼓；曼陀羅花持地灑地，貫花懸繒：飯、水、漿飲可食、可啖，及以可味香和檳榔、楊枝、
【現代漢語翻譯】 現代漢語譯本： 『深廣的江河，看不見彼岸，如果沒有因緣，就無法渡過。如果有了因緣，你應當渡過嗎？』
文殊師利（Manjushri，菩薩名）對佛說：『世尊！我應當渡過，我應當渡過，或者用船、或者用筏、或者用其他東西。』
佛又告訴文殊師利：『因為眾生沒有慈悲的力量，懷有殺害的意念，因為這個因緣所以斷絕吃肉。文殊師利！有眾生喜歡穿糞掃衣（pamsu-kula，指從垃圾堆或丟棄物中撿來的布縫製的衣服），我就說糞掃衣；像這樣乞食，在樹下坐、露天坐、阿蘭若（aranya，寂靜處）墳墓間，一天只吃一頓飯，過了時間就不吃，遇到可以居住的地方和三衣（tricivara，指出家僧人的三種袈裟）等，爲了教化他們，我就說頭陀（dhuta，指苦行）。像這樣，文殊師利！如果眾生有殺害的心，因為這個心，應當產生無數的罪過，所以我不吃肉。如果能夠不懷有傷害的心、有大慈悲心，爲了教化一切眾生，就沒有過錯。
『不可以吃蒜。如果有因緣可以吃，如果是爲了配藥治病就可以用。
『不可以喝酒。如果是配藥，醫生所說的多種藥物混合，少量酒和大量藥就可以用。
『不可以塗油和塗抹身體等，如果有因緣可以用，可以用乳酪、生酥、熟酥、醍醐（ghrta，提煉乳製品的五個階段），我先前吃乳糜，是因為風痰寒冷的原因。』
佛說了這個偈頌（gatha）：
『如果身體遮蓋是善，心和口遮蓋也是這樣，一切處所都遮蓋，是菩薩應當做的。』
佛告訴文殊師利：『有三十五種大的供養，是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）應當知道的。燃燈、燒香、涂身，塗地香、末香、袈裟（kasaya，僧侶的法衣）和傘；如果是龍子幡和各種其他的幡，螺鼓、大鼓、鈴盤，舞蹈歌唱以及臥具，或者三節鼓、腰鼓、節鼓以及截鼓；曼陀羅花（mandala，壇城）拿著灑地，貫穿花朵懸掛綵帶：飯、水、漿飲可以吃、可以喝，以及可以調味的香和檳榔、楊枝（牙刷）。』
【English Translation】 English version: 『The deep and wide river, one cannot see the other shore; if there is no cause and condition (hetu-pratyaya), one cannot cross over. If there is cause and condition, should you cross over?』
Manjushri (菩薩名) said to the Buddha: 『World Honored One! I should cross over, I should cross over, either by boat, or by raft, or by other means.』
The Buddha further told Manjushri: 『Because sentient beings do not have the power of loving-kindness and compassion, and harbor thoughts of killing, for this reason, they abstain from eating meat. Manjushri! If there are sentient beings who delight in wearing rag robes (pamsu-kula, robes made from discarded cloth), I speak of rag robes; likewise, begging for food, sitting under trees, sitting in the open, in the aranya (aranya, quiet place) among tombs, eating only one meal a day, not eating after the appointed time, encountering places to dwell and the three robes (tricivara, the three robes of a monk), in order to teach them, I speak of dhuta (dhuta, ascetic practices). Thus, Manjushri! If sentient beings have thoughts of killing, because of this thought, they should generate countless transgressions; therefore, I abstain from meat. If one can be without thoughts of harming, with great loving-kindness and compassion, for the sake of teaching all sentient beings, there is no transgression.
『One should not eat garlic. If there is a cause and condition to eat it, if it is for compounding medicine to cure illness, then it may be used.
『One should not drink alcohol. If it is for compounding medicine, and the doctor says to mix many medicines together, a small amount of alcohol with a large amount of medicine may be used.
『One should not apply oil or anoint the body, etc. If there is a cause and condition to use it, one may use milk curds, fresh ghee, cooked ghee, and clarified butter (ghrta, the five stages of refined dairy products). I previously ate milk porridge because of wind, phlegm, and cold.』
The Buddha spoke this verse (gatha):
『If covering the body is good, covering the mind and mouth is also so; covering in all places is what a Bodhisattva should practice.』
The Buddha told Manjushri: 『There are thirty-five great offerings that a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) should know. Lighting lamps, burning incense, anointing the body, fragrant earth for anointing the ground, powdered incense, kasaya (kasaya, monk's robe) and umbrellas; if it is a dragon-prince banner and various other banners, conch drums, large drums, bell plates, dancing and singing, and bedding, or three-section drums, waist drums, section drums, and cut drums; mandala flowers (mandala, sacred diagram) held and sprinkled on the ground, stringing flowers and hanging streamers: rice, water, beverages that can be eaten and drunk, and flavorful incense mixed with betel nuts and willow branches (toothbrushes).』
浴香，並及澡豆，此謂大供養。」
佛告文殊師利：「有二十六邪見，是菩薩摩訶薩應離。殺馬祠火、殺人祠火；一時射四方，殺馬四千頭，去除五藏，內以七寶施婆羅門；殺人內寶亦如是。箭射四方，齊箭至處，佈滿七寶施婆羅門；走馬四方，窮其所至，布以七寶施婆羅門；隨此箭馬所極之處，滿中眾生皆悉殺害，聚積雜物一切燒盡，一切天神悉皆當禮，一切林樹悉皆當禮，一切山神悉皆當禮，古昔居處悉皆當禮，諸有大樹悉皆當禮，諸雜神像悉皆當禮。摩醯首羅、毗紐拘摩勒、梵天、閻羅王、龍毗沙門、因陀羅酒、天女割多、耶尼獨伽、舌陀遮文持、優摩羅，與邪見相似，是等可舍，不應禮拜。文殊師利！我不說此以為功德。」
佛說此祇夜：
「如上二十六， 悉是邪歸依， 非勝非安隱， 不得脫眾苦。 若依佛法僧， 及以四聖諦， 勝安隱歸依， 一切苦解脫。
「彼先邪見相傳，說此功德：殺馬功德、殺人功德、射方功德、走馬功德、殺一切眾生功德，實非功德。若生一念慈悲心，功德廣大不可思議。文殊師利！此是菩薩所行。」
爾時文殊師利白佛言：「世尊！我欲問如來、應供、正遍知，未來諸菩薩諸行。如來若許我，今當問。」
佛告文殊師利
【現代漢語翻譯】 現代漢語譯本：'浴香，以及澡豆，這被稱為大供養。'
佛告訴文殊師利（Manjushri，智慧的象徵）:'有二十六種邪見，是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當遠離的。殺馬祭祀火神、殺人祭祀火神；一時向四方射箭，殺死四千匹馬，取出五臟，用七寶填充，施捨給婆羅門（Brahman，印度教祭司）；殺人後用寶物填充也像這樣。用箭射向四方，箭所到達的地方，都佈滿七寶施捨給婆羅門；讓馬向四方奔跑，窮盡馬所能到達的地方，都用七寶佈滿施捨給婆羅門；隨著箭和馬所到達的極限之處，那裡面的所有眾生都被殺害，聚積各種雜物全部燒盡，一切天神都應當禮拜，一切林木都應當禮拜，一切山神都應當禮拜，古老的居住之處都應當禮拜，各種大樹都應當禮拜，各種雜神神像都應當禮拜。摩醯首羅（Maheshvara，濕婆神）、毗紐拘摩勒（Vishnu-Kumara，毗濕奴神的一種形態）、梵天（Brahma，創造之神）、閻羅王（Yama，死亡之神）、龍毗沙門（Naga Vaishravana，龍族的毗沙門天）、因陀羅酒（Indra，帝釋天）、天女割多（Devi Kotta）、耶尼獨伽（Yani Durga，杜爾迦女神的一種形態）、舌陀遮文持（Shetha Chavandi）、優摩羅（Umara），這些都與邪見相似，這些都應當捨棄，不應當禮拜。文殊師利！我不認為這些是功德。'
佛說了這段偈語：
'如上面所說的二十六種，都是邪惡的歸依，不是殊勝的，不是安穩的，不能夠脫離各種痛苦。如果歸依佛、法、僧三寶，以及四聖諦，才是殊勝安穩的歸依，能夠從一切痛苦中解脫。'
'那些先前的邪見相互傳授，說這些是功德：殺馬是功德、殺人是功德、向四方射箭是功德、讓馬奔跑是功德、殺害一切眾生是功德，實際上都不是功德。如果生起一念慈悲心，功德廣大不可思議。文殊師利！這是菩薩所應修行的。'
這時，文殊師利菩薩對佛說：'世尊！我想請問如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養者）、正遍知（Samyaksambuddha，完全覺悟者），未來諸位菩薩的修行。如果如來允許我，我現在就提問。'
佛告訴文殊師利：
【English Translation】 English version: 'Bathing perfumes, and also bath powders, these are called great offerings.'
The Buddha told Manjushri (Manjushri, symbol of wisdom): 'There are twenty-six wrong views that a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) should avoid. Sacrificing horses to the fire god, sacrificing people to the fire god; shooting arrows in four directions at once, killing four thousand horses, removing their five organs, filling them with seven treasures, and giving them to Brahmins (Brahman, Hindu priests); filling people with treasures after killing them is also like this. Shooting arrows in four directions, filling the places where the arrows reach with seven treasures to give to Brahmins; letting horses run in four directions, exhausting the places the horses can reach, filling them with seven treasures to give to Brahmins; following the limits reached by the arrows and horses, all the beings there are killed, accumulating various miscellaneous items and burning them all, all the gods should be worshiped, all the forests should be worshiped, all the mountain gods should be worshiped, the ancient dwellings should be worshiped, all kinds of large trees should be worshiped, and all kinds of miscellaneous god statues should be worshiped. Maheshvara (Maheshvara, Shiva), Vishnu-Kumara (Vishnu-Kumara, a form of Vishnu), Brahma (Brahma, the creator god), Yama (Yama, the god of death), Naga Vaishravana (Naga Vaishravana, Vaishravana of the Naga race), Indra (Indra, the lord of gods), Devi Kotta, Yani Durga (Yani Durga, a form of Durga), Shetha Chavandi, Umara, these are similar to wrong views, these should be abandoned and should not be worshiped. Manjushri! I do not consider these to be merits.'
The Buddha spoke this verse:
'The twenty-six mentioned above are all evil refuges, they are not supreme, they are not peaceful, and they cannot escape from various sufferings. If one takes refuge in the Buddha, Dharma, and Sangha, as well as the Four Noble Truths, that is a supreme and peaceful refuge, which can liberate one from all suffering.'
'Those previous wrong views were passed down, saying that these are merits: killing horses is merit, killing people is merit, shooting arrows in four directions is merit, letting horses run is merit, killing all beings is merit, but in reality, they are not merits. If one generates a single thought of compassion, the merit is vast and inconceivable. Manjushri! This is what a Bodhisattva should practice.'
At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! I would like to ask the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, fully enlightened one), about the practices of future Bodhisattvas. If the Tathagata allows me, I will ask now.'
The Buddha told Manjushri:
：「隨意所問。」
文殊師利白佛言：「四眾於何時中不得作聲？或身、口、木、石及諸餘聲。」
佛告文殊師利：「於六時不得，禮佛時、聽法時、眾和合時、乞食時、正食時、大小便時。」
文殊師利白佛：「何故於是時不得作聲？」
佛告文殊師利：「於是時有諸天來，彼諸天常清凈心、無染心、空心、隨波羅蜜心、觀佛法心，以彼聲故，令心不定。以不定故，悉皆還去。以諸天去故，諸惡鬼來，作不饒益、不安隱事。彼人於此，生諸災患，人民飢餓，更相侵犯。是故文殊師利！應寂靜禮佛、應供、正遍知。」
佛說此祇夜：
「不作身口聲， 木石餘音聲， 寂靜禮佛者， 如來所讚歎。」
不可思議品第三
爾時文殊師利白佛言：「世尊！我當更問，愿佛解說。」
佛告文殊：「隨意所問。」
文殊師利白佛言：「世尊！如來何故入于涅槃？」
佛告文殊師利：「我不入涅槃。何以故？由眾生故。文殊師利！如琉璃珠，清凈無垢，若值白物，青、黃、赤物，此琉璃珠則隨物色，琉璃無心令見異色。文殊師利！如來亦爾。或有眾生，見佛涅槃、轉法輪，見降眾魔、見並現神通、大小便利，或食或眠，或行或笑，如眾生意悉見，如來如
【現代漢語翻譯】 現代漢語譯本： 『可以隨意提問。』
文殊師利菩薩對佛說：『四眾弟子在什麼時候不應該發出聲音？包括身體發出的聲音、口發出的聲音、敲擊木頭或石頭發出的聲音以及其他各種聲音。』
佛告訴文殊師利菩薩：『在六個時段不應該發出聲音：禮佛時、聽法時、大眾和合共修時、乞食時、吃飯時以及大小便時。』
文殊師利菩薩問佛：『為什麼在這些時候不應該發出聲音呢？』
佛告訴文殊師利菩薩：『在這些時候，會有諸天（devas）前來。這些天人常常保持清凈心、無染心、空性心、隨順波羅蜜（paramita）的心、觀想佛法的心。因為這些聲音的緣故，會使他們的心無法安定。因為心不定的緣故，他們都會離去。因為諸天離去的緣故，各種惡鬼就會前來，製造不利和不安穩的事情。人們因此會遭遇各種災禍，人民遭受飢餓，互相侵犯。因此，文殊師利！應該寂靜地禮佛，應供養正遍知（samyaksambuddha）。』
佛說了這段偈語：
『不發出身體和口的聲音， 也不發出木頭、石頭和其他的聲音， 寂靜地禮佛的人， 為如來所讚歎。』
不可思議品第三
這時，文殊師利菩薩對佛說：『世尊！我想要再次提問，希望佛能為我解說。』
佛告訴文殊師利菩薩：『可以隨意提問。』
文殊師利菩薩問佛：『世尊！如來為什麼會示現進入涅槃（nirvana）呢？』
佛告訴文殊師利菩薩：『我並沒有進入涅槃。為什麼呢？爲了眾生的緣故。文殊師利！就像琉璃珠一樣，清凈沒有瑕疵，如果對著白色物體、青色、黃色、紅色物體，這琉璃珠就會隨著物體的顏色而顯現相應的顏色，琉璃珠本身並沒有想要顯現不同顏色的心。文殊師利！如來也是這樣。有的眾生看到佛示現涅槃、轉法輪（dharma wheel），看到降伏眾魔、看到同時顯現神通、大小便，或者吃飯或者睡覺，或者行走或者微笑，就像眾生的意念所見到的那樣，如來就像……』
【English Translation】 English version: 『Ask whatever you wish.』
Manjushri (Manjushri) said to the Buddha, 『At what times should the four assemblies (monks, nuns, laymen, and laywomen) not make any sound? Including sounds from the body, sounds from the mouth, sounds from wood or stone, and all other sounds.』
The Buddha told Manjushri, 『At six times they should not: during prostration to the Buddha, during listening to the Dharma, during the assembly of the Sangha, during begging for food, during eating, and during urination or defecation.』
Manjushri asked the Buddha, 『Why should they not make sounds at these times?』
The Buddha told Manjushri, 『At these times, devas (devas) come. These devas always maintain a pure mind, a non-attached mind, an empty mind, a mind that follows the paramitas (paramita), and a mind that contemplates the Buddha's Dharma. Because of these sounds, their minds become unsettled. Because their minds are unsettled, they all leave. Because the devas leave, various evil ghosts come and create unfavorable and unsettling events. People then encounter various disasters, the people suffer from famine, and they violate each other. Therefore, Manjushri! One should quietly prostrate to the Buddha and make offerings to the Samyaksambuddha (samyaksambuddha).』
The Buddha spoke this gatha:
『Do not make sounds with the body or mouth, Nor sounds from wood, stone, or other things, Those who quietly prostrate to the Buddha, Are praised by the Tathagata.』
Inconceivable Chapter, the Third
At that time, Manjushri said to the Buddha, 『World Honored One! I wish to ask again; I hope the Buddha will explain.』
The Buddha told Manjushri, 『Ask whatever you wish.』
Manjushri asked the Buddha, 『World Honored One! Why does the Tathagata enter nirvana (nirvana)?』
The Buddha told Manjushri, 『I do not enter nirvana. Why? For the sake of sentient beings. Manjushri! Like a crystal bead, pure and without blemish, if it is placed against a white object, a blue, yellow, or red object, this crystal bead will reflect the color of the object. The crystal bead itself has no intention to display different colors. Manjushri! The Tathagata is also like this. Some beings see the Buddha manifest nirvana, turn the Dharma wheel (dharma wheel), see the subduing of demons, see the simultaneous manifestation of supernatural powers, urination and defecation, or eating or sleeping, or walking or smiling, just as the thoughts of sentient beings perceive, the Tathagata is like...』
是。文殊師利！如虛空無色，而色于中現；虛空無取，亦取諸色；虛空無意，而生憶想；虛空無處，為眾生處；虛空無墮，而墮依虛空。如來法身非是穢身、非血肉身，是金剛身，是不破身、不可破身、無譬喻身，而能示現一切諸色；以智慧金剛身，現為碎身。文殊師利！若佛不涅槃，世間不知佛是法身！非金剛是碎，是金剛不碎。何以故？如來慧身示現涅槃，非真涅槃，以方便故說入涅槃。文殊師利！涅槃者多義：大者非涅槃，名涅槃者無識。大乘涅槃，是說大般涅槃；小涅槃者，如緣覺、聲聞涅槃。大者非涅槃，涅槃如虛空故；小者是自業，非他業，是故說小涅槃。涅槃者下義，我說死名涅槃。如來不死。何以故？聲聞尚不生老死，不憂悲苦惱，何況如來法身、不可思議身、不生身、不滅身、不燒身！彼長壽諸天，見如來入涅槃，悲傷戀慕，堪種般若波羅蜜，亦堪種聲聞、緣覺、菩薩因緣。」
佛說此祇夜：
「如來金剛身， 今日已破壞， 此身尚破碎， 何況羸力者； 以此生悲戀， 疾當得法身， 以是故如來， 示現涅槃相； 如來妙法身， 非可見聞法， 不生亦不滅， 不可得思議。」
於此眾中大意菩薩，說此祇夜：
「如來不涅槃， 涅槃非如來，
【現代漢語翻譯】 現代漢語譯本： 『是。文殊師利（Manjushri，智慧的象徵）！就像虛空沒有顏色，而顏色卻在其中顯現；虛空沒有執取，卻也執取各種顏色；虛空沒有意念，卻產生憶想；虛空沒有處所，卻是眾生的處所；虛空沒有墮落，而墮落卻依賴虛空。如來的法身不是污穢的身體，也不是血肉之軀，而是金剛身（vajra-body，堅不可摧的身體），是不破之身、不可破之身、無法比喻之身，卻能示現一切諸色；以智慧金剛身，示現為碎身。文殊師利！如果佛不涅槃（nirvana，寂滅），世間就不知道佛是法身！不是金剛會被打碎，而是金剛不會被打碎。為什麼呢？如來的智慧之身示現涅槃，不是真正的涅槃，而是以方便之法說進入涅槃。文殊師利！涅槃有很多意義：大涅槃不是沒有涅槃，名為涅槃的是沒有意識。大乘涅槃，是說大般涅槃（Mahaparinirvana，大圓寂）；小涅槃，如緣覺（Pratyekabuddha，獨覺）和聲聞（Sravaka，聽聞佛法而悟道者）的涅槃。大涅槃不是沒有涅槃，因為涅槃就像虛空一樣；小涅槃是自己的業力所致，不是他人的業力，所以說是小涅槃。涅槃是低下的意義，我說死亡叫做涅槃。如來是不死的。為什麼呢？聲聞尚且不生老死，不憂悲苦惱，何況如來的法身、不可思議之身、不生之身、不滅之身、不燒之身！那些長壽諸天，看見如來進入涅槃，悲傷戀慕，堪能種下般若波羅蜜（Prajnaparamita，智慧到彼岸），也堪能種下聲聞、緣覺、菩薩的因緣。』
佛說此偈頌：
『如來金剛身， 今日已破壞， 此身尚破碎， 何況羸力者； 以此生悲戀， 疾當得法身， 以是故如來， 示現涅槃相； 如來妙法身， 非可見聞法， 不生亦不滅， 不可得思議。』
於此眾中大意菩薩，說此偈頌：
『如來不涅槃， 涅槃非如來，
【English Translation】 English version: 'Yes, Manjushri (Manjushri, symbol of wisdom)! Just as space has no color, yet colors appear within it; space has no grasping, yet it grasps all colors; space has no intention, yet thoughts arise; space has no location, yet it is the location for all beings; space has no falling, yet falling relies on space. The Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is not a defiled body, nor a body of blood and flesh, but a vajra-body (vajra-body, indestructible body), an unbreaking body, an unbreakable body, a body beyond comparison, yet it can manifest all forms; with the wisdom vajra-body, it manifests as a broken body. Manjushri! If the Buddha did not enter Nirvana (nirvana, cessation), the world would not know that the Buddha is the Dharmakaya! It is not that the vajra can be broken, but that the vajra cannot be broken. Why? The wisdom body of the Tathagata manifests Nirvana, but it is not true Nirvana, but rather it is said to enter Nirvana as a skillful means. Manjushri! Nirvana has many meanings: great Nirvana is not the absence of Nirvana, what is called Nirvana is the absence of consciousness. Mahayana Nirvana is the Great Parinirvana (Mahaparinirvana, the Great Complete Nirvana); small Nirvana is like the Nirvana of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) and Sravakas (Sravaka, Hearers). Great Nirvana is not the absence of Nirvana, because Nirvana is like space; small Nirvana is due to one's own karma, not the karma of others, therefore it is called small Nirvana. Nirvana is a lower meaning, I say that death is called Nirvana. The Tathagata does not die. Why? Even Sravakas do not experience birth, old age, death, sorrow, grief, suffering, and distress, how much more so the Dharmakaya of the Tathagata, the inconceivable body, the un-born body, the un-dying body, the un-burning body! Those long-lived devas (devas, gods), seeing the Tathagata enter Nirvana, are saddened and yearn, and are capable of planting the seeds of Prajnaparamita (Prajnaparamita, Perfection of Wisdom), and are also capable of planting the causes and conditions for Sravakas, Pratyekabuddhas, and Bodhisattvas.'
The Buddha spoke this Gatha (Gatha, verse):
'The vajra-body of the Tathagata, Today has been destroyed, Even this body is broken, How much more so those who are weak; Because of this, sadness and yearning arise, Quickly attain the Dharmakaya, Therefore, the Tathagata, Shows the appearance of Nirvana; The wonderful Dharmakaya of the Tathagata, Is not a Dharma that can be seen or heard, It is neither born nor dies, It cannot be conceived.'
Among this assembly, the Bodhisattva of Great Meaning spoke this Gatha:
'The Tathagata does not enter Nirvana, Nirvana is not the Tathagata,
亦非心意識， 離有無相故； 若人見牟尼， 永離於生死， 得成無所執， 不著彼此故。」
文殊師利白佛言：「世尊！若如來無心意識，云何當作眾生事？未來眾生當有此疑。」
佛告文殊師利：「如虛空無心意識，亦為一切眾生處；四大無心意識，為一切眾生所依。日月無心意識，光照一切眾生；樹木無心意識，能與眾生花果。如是，文殊師利！有摩尼珠，名隨一切眾生意，生於海中，安置幢上，隨人所樂，金銀、琉璃、真珠等物，從摩尼珠出，能長養壽命。摩尼珠者，無心意識，隨眾生意，而無損減。若此世間一切消盡，當往余方。珠若未墮，大海不幹。文殊師利！如來如是，作一切眾生事，如來不滅。何以故？如來無心意識故。」
佛說此祇夜：
「佛無心意識， 作一切眾事， 如來不思議， 能信者亦然。」
爾時文殊師利讚歎如來，說此祇夜：
「我禮一切佛， 調御無等雙， 丈六身法身， 亦禮于佛塔， 生處得道處， 法輪涅槃處， 行住坐臥處， 一切皆悉禮。 諸佛不思議， 妙法亦如是， 能信及果報， 亦不可思議。 能以此祇夜， 讚歎如來者， 于千萬億劫， 不墮諸惡趣。」
佛言：
【現代漢語翻譯】 現代漢語譯本 『既不是心，也不是意識，因為遠離了有和無的對立相。如果有人能見到牟尼（Muni，佛的稱號），就能永遠脫離生死輪迴，成就無所執著的狀態，因為不執著于彼此的分別。』
文殊師利（Manjushri）菩薩對佛說：『世尊！如果如來（Tathagata，佛的稱號）沒有心和意識，如何能做利益眾生的事情呢？未來的眾生可能會對此產生疑問。』
佛告訴文殊師利：『就像虛空沒有心和意識，卻能成為一切眾生存在的空間；地、水、火、風四大元素沒有心和意識，卻能成為一切眾生所依賴的基礎。太陽和月亮沒有心和意識，卻能用光芒照耀一切眾生；樹木沒有心和意識，卻能為眾生提供花朵和果實。同樣，文殊師利！有一種摩尼珠（Mani jewel，如意寶珠），名為隨一切眾生意，生長在海中，安置在高高的幢幡之上，能隨人的意願，變出金、銀、琉璃、珍珠等各種寶物，並且能增長人的壽命。這摩尼珠，沒有心和意識，卻能隨著眾生的意願而顯現，自身卻不會有任何損減。如果這個世間的一切都消盡了，它還會前往其他的世界。只要這顆寶珠沒有墜落，大海就不會乾涸。文殊師利！如來也是這樣，做一切利益眾生的事情，而如來本身並不會因此而消滅。為什麼呢？因為如來沒有心和意識的分別。』
佛說了這段偈頌：
『佛沒有心和意識，卻能做一切的事情，如來的境界不可思議，能相信這一點的人也是如此。』
這時，文殊師利菩薩讚歎如來，說了這段偈頌：
『我禮敬一切佛，調御丈夫無與倫比，既禮敬丈六金身，也禮敬法身佛，也禮敬佛塔，禮敬佛陀出生的地方，得道的地方，轉法輪的地方，涅槃的地方，也禮敬佛陀行走、站立、坐著、躺臥的地方，一切都恭敬禮拜。諸佛的境界不可思議，微妙的佛法也是如此，能夠相信佛法以及相信由此產生的果報，也是不可思議的。能夠用這段偈頌來讚歎如來的人，在千萬億劫的時間裡，都不會墮入各種惡道。』
佛說：
【English Translation】 English version 『It is neither mind nor consciousness, because it is apart from the characteristics of existence and non-existence. If a person sees Muni (Muni, an epithet of the Buddha), he will be forever liberated from birth and death, and attain a state of non-attachment, because he is not attached to the distinction between self and other.』
Manjushri (Manjushri) Bodhisattva said to the Buddha: 『World Honored One! If the Tathagata (Tathagata, an epithet of the Buddha) has no mind or consciousness, how can he perform the deeds of benefiting sentient beings? Future sentient beings may have this doubt.』
The Buddha told Manjushri: 『Just as empty space has no mind or consciousness, yet it provides a place for all sentient beings; the four great elements of earth, water, fire, and wind have no mind or consciousness, yet they are the foundation upon which all sentient beings rely. The sun and moon have no mind or consciousness, yet they illuminate all sentient beings with their light; trees have no mind or consciousness, yet they provide flowers and fruits for sentient beings. Likewise, Manjushri! There is a Mani jewel (Mani jewel, wish-fulfilling jewel) called 'according to the minds of all sentient beings,' which grows in the ocean and is placed on a high banner, and can, according to people's wishes, transform into gold, silver, lapis lazuli, pearls, and other treasures, and can increase people's lifespan. This Mani jewel has no mind or consciousness, yet it manifests according to the minds of sentient beings, without any loss to itself. If everything in this world is exhausted, it will go to other worlds. As long as this jewel has not fallen, the great ocean will not dry up. Manjushri! The Tathagata is like this, performing all the deeds of benefiting sentient beings, and the Tathagata himself will not be destroyed because of it. Why? Because the Tathagata has no mind or consciousness.』
The Buddha spoke this Gatha:
『The Buddha has no mind or consciousness, yet he performs all deeds. The realm of the Tathagata is inconceivable, and so are those who can believe in this.』
At that time, Manjushri Bodhisattva praised the Tathagata and spoke this Gatha:
『I pay homage to all Buddhas, the unsurpassed tamer of beings, I pay homage to both the physical body of sixteen feet and the Dharma body of the Buddha, and I also pay homage to the stupas of the Buddha, the place where the Buddha was born, the place where he attained enlightenment, the place where he turned the wheel of Dharma, and the place where he entered Nirvana, and I also pay homage to the places where the Buddha walked, stood, sat, and lay down, I respectfully bow to all of them. The realms of the Buddhas are inconceivable, and so is the wonderful Dharma, and the ability to believe in the Dharma and the resulting karmic rewards are also inconceivable. Those who can use this Gatha to praise the Tathagata will not fall into the evil realms for countless eons.』
The Buddha said:
「文殊師利！善哉，善哉！如來不可量、不可思議！」即說祇夜言：
「佛生甘蔗姓， 滅已不更生， 若人歸依佛， 不畏地獄苦。 佛生甘蔗姓， 滅已不更生， 若人歸依佛， 不畏餓鬼苦。 佛生甘蔗姓， 滅已不更生， 若人歸依佛， 不畏畜生苦。」
無我品第四
文殊師利白佛言：「世尊！未來眾生當說有我遍一切處。何以故？一切行故。出過三世，苦、樂、瞋、愛悉是我相。世尊！外道計我，其意如是。」
佛告文殊師利：「譬如磁石，吸一切鐵屑，為鐵屑是我？磁石是我？若汝當說：『鐵屑非我、磁石非我。』是則非遍。若磁石、鐵屑悉是我者，云何以我而自吸我，又亦不遍。何以故？自吸其身故。所有色一切是四大，一切無常，若無常不真實。若不真實、不諦。若不諦無處，無處故無我。文殊師利！猶如老人于夜中坐，自捉兩膝說如是言：『那得有此兩小兒耶？』若此老人身中有我，云何不識自膝，謂是小兒？以是事故，實無有我；是邪見人，于無處橫執。譬如見焰而生水想，實無有水，以眼亂故。如是非我，橫生我想，是闇惑邪見，非正見也。
「若我遍一切處，則遍行五道。人、天是樂，地獄、餓鬼、畜生是苦。若我遍一切處，我受地獄
【現代漢語翻譯】 現代漢語譯本： 『文殊師利（Manjushri，菩薩名）！太好了，太好了！如來（Tathagata，佛的稱號）是不可衡量、不可思議的！』 於是說了偈語： 『佛陀誕生於甘蔗（Ikshvaku）族， 涅槃后不再輪迴， 若有人皈依佛陀， 就不畏懼地獄的痛苦。 佛陀誕生於甘蔗族， 涅槃后不再輪迴， 若有人皈依佛陀， 就不畏懼餓鬼的痛苦。 佛陀誕生於甘蔗族， 涅槃后不再輪迴， 若有人皈依佛陀， 就不畏懼畜生的痛苦。』 無我品第四 文殊師利（Manjushri）對佛說：『世尊！未來的眾生將會說有「我」遍佈一切地方。為什麼呢？因為一切行為的緣故。超出過去、現在、未來三世，痛苦、快樂、嗔恨、愛戀都是「我」的相狀。世尊！外道就是這樣認為有「我」的。』 佛告訴文殊師利（Manjushri）：『譬如磁石，吸取一切鐵屑，那麼是鐵屑是「我」，還是磁石是「我」呢？如果你說：『鐵屑不是「我」，磁石也不是「我」。』那麼就不是遍佈一切處。如果磁石、鐵屑都是「我」，那麼怎麼能用「我」來自己吸自己呢？而且也不是遍佈一切處。為什麼呢？因為自己吸自己的身體的緣故。所有的色法都是四大組成，一切都是無常的，如果是無常的，就是不真實的。如果不真實，就是不真諦。如果不真諦，就是沒有處所，沒有處所所以就沒有「我」。文殊師利（Manjushri）！猶如老人在夜晚中坐著，自己抓住兩邊的膝蓋說這樣的話：『哪裡來的這兩個小孩子啊？』如果這個老人的身體中有「我」，為什麼不認識自己的膝蓋，而認為是小孩子呢？因為這個緣故，實際上沒有「我」；這是邪見的人，在沒有的地方強行執著。譬如看見火焰而產生水的想法，實際上沒有水，因為眼睛昏亂的緣故。這樣不是「我」，卻橫生「我」的想法，這是黑暗迷惑的邪見，不是正確的見解。 『如果「我」遍佈一切處，那麼就遍行於五道。人、天是快樂的，地獄、餓鬼、畜生是痛苦的。如果「我」遍佈一切處，「我」就應該感受地獄
【English Translation】 English version: 『Manjushri! Excellent, excellent! The Tathagata (Tathagata, title of the Buddha) is immeasurable and inconceivable!』 Then he spoke in verse: 『The Buddha was born into the Ikshvaku (Ikshvaku) clan, After extinction, he is no longer reborn, If people take refuge in the Buddha, They will not fear the suffering of hell. The Buddha was born into the Ikshvaku clan, After extinction, he is no longer reborn, If people take refuge in the Buddha, They will not fear the suffering of hungry ghosts. The Buddha was born into the Ikshvaku clan, After extinction, he is no longer reborn, If people take refuge in the Buddha, They will not fear the suffering of animals.』 Chapter Four: No Self Manjushri said to the Buddha: 『World Honored One! Future beings will say that there is a 「self」 that pervades all places. Why? Because of all actions. Transcending the three times of past, present, and future, suffering, joy, hatred, and love are all aspects of the 「self」. World Honored One! This is how non-Buddhists conceive of the 「self」.』 The Buddha told Manjushri: 『For example, a magnet attracts all iron filings. Is it the iron filings that are the 「self」, or the magnet that is the 「self」? If you were to say, 「The iron filings are not the 『self』, and the magnet is not the 『self』,」 then it is not all-pervasive. If the magnet and the iron filings are all the 「self」, then how can the 「self」 use itself to attract itself? Moreover, it is not all-pervasive. Why? Because it is the self attracting its own body. All form is composed of the four great elements, and everything is impermanent. If it is impermanent, it is not real. If it is not real, it is not true. If it is not true, then there is no place for it, and because there is no place for it, there is no 「self」. Manjushri! It is like an old man sitting in the night, holding his knees and saying, 「Where did these two little children come from?」 If there is a 「self」 in this old man』s body, why does he not recognize his own knees and think they are little children? For this reason, there is actually no 「self」; this is a perverse view, clinging to something where there is nothing. It is like seeing a flame and imagining water, but there is actually no water, because the eyes are confused. Likewise, it is not the 「self」, but a false idea of 「self」 arises. This is the darkness and delusion of a perverse view, not a correct view. 『If the 「self」 pervades all places, then it pervades the five paths. Humans and gods experience happiness, while hell, hungry ghosts, and animals experience suffering. If the 「self」 pervades all places, then the 「self」 should experience hell
苦，則人、天亦應苦。樂者由善業得，苦者由惡業得。樂者生染，苦者生瞋。或有勇健，或有怖畏，如是異相，故知不遍。我不說此是真實思惟。若我過三世者，過去已沒，如燈已滅；未來未到，如未來燈；現在不停，猶如流水。我非過去、非未來、非現在，無時節。何以故？過時節故。
「若無時，則無數，以無數故，亦無有我。何以故？以可分故。
「阿者，離我聲，多者不破，么者滅憍慢。又阿者，真實離我。真實離我，故兩過說阿。是故，文殊師利！分別字故，定無有我。」
佛說此祇夜：
「磁石吸鐵屑， 二種誰是我？ 不遍及自吸， 決定無我故， 如渴人見焰， 非水生水想， 邪見橫執我， 其事亦復然， 分別于阿字， 定知無有我。」
涅槃品第五
爾時文殊師利白佛言：「世尊！涅槃者，聲聞、緣覺、凡夫不能分別，唯如來、正遍知之所能說。」
佛言：「文殊師利！涅槃不滅。何以故？無斷煩惱故，無所到處。何以故？以無處故，到者得義，無到故無得。何以故？無苦樂故，無斷不斷，無常不常。」
佛說此祇夜：
「不斷不滅， 不生不起， 不墮不落， 不行不住。
「常住涅槃，不斷不常相。何以
【現代漢語翻譯】 現代漢語譯本 苦，如果『我』存在，那麼人和天人也應該受苦。快樂是由善業產生的，痛苦是由惡業產生的。快樂會產生貪染，痛苦會產生嗔恨。有些人勇敢強健，有些人恐懼害怕，像這樣有種種不同的現象，所以可知『我』不是普遍存在的。我不認為這種想法是真實的思考。如果『我』存在於過去、現在、未來三世，那麼過去已經消逝，就像燈已經熄滅；未來還沒有到來，就像未來的燈；現在不停留，就像流水。所以『我』既不是過去，也不是未來，也不是現在，沒有時間性。為什麼呢？因為『我』超越了時間。 如果『我』沒有時間性，那麼就無法計數，因為無法計數，所以也沒有『我』。為什麼呢？因為『我』是可以被分解的。 『阿』(A)這個字，代表遠離『我』的聲音，『多』(Da)代表不破滅，『么』(Ma)代表滅除驕慢。另外，『阿』(A)也代表真實地遠離『我』。因為真實地遠離『我』，所以兩次提到『阿』(A)。因此，文殊師利！通過分析這些字，可以確定沒有『我』的存在。 佛說了這段偈語： 『磁石吸引鐵屑，這兩種東西哪個是『我』？『我』既不普遍存在，也不能自我吸引，所以可以確定沒有『我』。就像口渴的人看到火焰，雖然不是水卻產生了水的想法，邪見錯誤地執著于『我』，情況也是這樣。通過分析『阿』(A)字，就能確定沒有『我』的存在。』 涅槃品第五 這時，文殊師利菩薩對佛說：『世尊！涅槃的境界，聲聞、緣覺、凡夫都不能分辨，只有如來、正遍知才能說清楚。』 佛說：『文殊師利！涅槃不是斷滅。為什麼呢？因為沒有斷除煩惱，所以無處可去。為什麼呢？因為沒有地方可去，到達才有了意義，沒有到達就沒有獲得。為什麼呢？因為沒有痛苦和快樂，沒有斷滅和不斷滅，沒有常和無常。』 佛說了這段偈語： 『不斷不滅，不生不起，不墮不落，不行不住。』 『常住的涅槃，是不常也不斷滅的相。為什麼呢？』
【English Translation】 English version If 『self』 exists, then humans and devas (gods) should also suffer. Happiness arises from good karma, and suffering arises from bad karma. Happiness gives rise to attachment, and suffering gives rise to aversion. Some are brave and strong, while others are fearful and timid. Because of these different characteristics, it is known that 『self』 is not pervasive. I do not say that this is true contemplation. If 『self』 exists in the three periods of time—past, present, and future—then the past has already vanished, like a lamp that has gone out; the future has not yet arrived, like a future lamp; the present does not stay, like flowing water. Therefore, 『self』 is neither past, nor future, nor present; it is without time. Why? Because it transcends time. If 『self』 is without time, then it cannot be counted. Because it cannot be counted, there is also no 『self』. Why? Because 『self』 can be divided. The syllable 『A』 (阿) represents the sound of being apart from 『self』; 『Da』 (多) represents non-destruction; 『Ma』 (么) represents the eradication of arrogance. Furthermore, 『A』 (阿) also represents truly being apart from 『self』. Because of truly being apart from 『self』, 『A』 (阿) is mentioned twice. Therefore, Manjushri (文殊師利)! By analyzing these syllables, it can be determined that there is no 『self』. The Buddha spoke this gatha (verse): 『The magnet attracts iron filings; which of these two is 『self』? 『Self』 is neither pervasive nor can it attract itself, so it can be determined that there is no 『self』. Like a thirsty person seeing flames, although it is not water, the thought of water arises; the false view of clinging to 『self』 is also like this. By analyzing the syllable 『A』 (阿), one can certainly know that there is no 『self』.』 Chapter Five: Nirvana (涅槃) At that time, Manjushri (文殊師利) Bodhisattva said to the Buddha: 『World Honored One (世尊)! The state of Nirvana (涅槃) cannot be distinguished by Shravakas (聲聞), Pratyekabuddhas (緣覺), or ordinary beings (凡夫); only the Tathagata (如來), the Perfectly Enlightened One (正遍知), can explain it clearly.』 The Buddha said: 『Manjushri (文殊師利)! Nirvana (涅槃) is not annihilation. Why? Because there is no cessation of afflictions, so there is nowhere to go. Why? Because there is nowhere to go, arrival has meaning; without arrival, there is no attainment. Why? Because there is no suffering or happiness, no cessation or non-cessation, no permanence or impermanence.』 The Buddha spoke this gatha (verse): 『Neither ceasing nor annihilating, neither arising nor originating, neither falling nor declining, neither moving nor abiding.』 『The permanent Nirvana (涅槃) is the aspect of neither permanence nor annihilation. Why?』
故？無生死故。文殊師利！我尚不見生死，何況當見生死過患？文殊師利！我尚不見涅槃，何況見涅槃功德？」
佛說此祇夜：
「若見有一法， 余法悉應見， 以一法空故， 一切法亦空。
「文殊師利！當知諸法空，若不滅則不生，若不斷則不滅，若不常則不生。無煩惱可斷故，是故不滅；無煩惱處故，是故不生。」
佛復告文殊師利：「無障礙故不滅，不滅故無障礙。生善、不善、無記，故不障礙。文殊師利！是說涅槃。」
佛說此祇夜：
「不滅不到， 不斷不常， 不障不礙， 是說涅槃。」
佛告文殊師利：「常住涅槃，無日月、星宿、地、水、火、風，無晝夜、數量，無色、無形、無老病死，無年歲、無所作，是常、是恒，離眾苦業，如是涅槃善人所說。」
佛說此祇夜：
「彼無有日月， 星宿及四大， 晝夜與量數， 形色及虛空； 亦無老病死， 年歲諸所作， 已斷生死本， 是常亦是恒， 如是涅槃相， 善人之所說。」
文殊師利白佛言：「世尊！有諸外道，說世間空，又說不空，此是外道邪意分別？」
佛告文殊師利：「此外道意，不真實思惟。若世間空，則無生死。何以故？以空故。生死
【現代漢語翻譯】 現代漢語譯本：因此，沒有生也沒有死。文殊師利（Manjushri，菩薩名）！我尚且不見生和死，又怎麼會見到生死的過患呢？文殊師利（Manjushri）！我尚且不見涅槃（Nirvana，佛教術語，指解脫），又怎麼會見到涅槃的功德呢？'
佛說此偈頌：
'如果見到有一法，其餘法都應當見到，因為一法是空性的緣故，一切法也都是空性的。'
'文殊師利（Manjushri）！應當知道諸法是空性的，如果不滅，就不會生；如果不斷，就不會滅；如果不常，就不會生。沒有煩惱可以斷除，所以不滅；沒有煩惱的處所，所以不生。'
佛又告訴文殊師利（Manjushri）：'因為沒有障礙的緣故，所以不滅；因為不滅的緣故，所以沒有障礙。生起善、不善、無記（既非善也非惡）的念頭，所以沒有障礙。文殊師利（Manjushri）！這就是所說的涅槃（Nirvana）。'
佛說此偈頌：
'不滅也不到，不斷也不常，不障礙也不阻礙，這就是所說的涅槃（Nirvana）。'
佛告訴文殊師利（Manjushri）：'常住的涅槃（Nirvana）中，沒有日月、星宿、地、水、火、風，沒有晝夜、數量，沒有色、沒有形、沒有老病死，沒有年歲、沒有所作所為，這是常，這是恒，遠離各種痛苦的業，這樣的涅槃（Nirvana）是善人所說的。'
佛說此偈頌：
'那裡沒有日月，星宿以及四大（地、水、火、風），晝夜與量數，形色以及虛空；也沒有老病死，年歲和各種作為，已經斷除了生死的根本，這是常也是恒，這樣的涅槃（Nirvana）之相，是善人所說的。'
文殊師利（Manjushri）對佛說：'世尊！有一些外道，說世間是空的，又說世間不是空的，這是外道邪惡的意念分別嗎？'
佛告訴文殊師利（Manjushri）：'這些外道的意念，是不真實的思惟。如果世間是空的，就沒有生死。為什麼呢？因為是空的緣故，所以沒有生死'
【English Translation】 English version: Therefore, there is no birth and no death. Manjushri (Manjushri, name of a Bodhisattva)! I do not even see birth and death, how much less would I see the faults of birth and death? Manjushri (Manjushri)! I do not even see Nirvana (Nirvana, a Buddhist term referring to liberation), how much less would I see the merits of Nirvana?
The Buddha spoke this Gatha (verse):
'If one sees one dharma (phenomenon), all other dharmas should be seen, because one dharma is empty, all dharmas are also empty.'
'Manjushri (Manjushri)! You should know that all dharmas are empty; if they do not cease, they will not arise; if they are not cut off, they will not cease; if they are not constant, they will not arise. There are no afflictions to be cut off, therefore they do not cease; there is no place for afflictions, therefore they do not arise.'
The Buddha further told Manjushri (Manjushri): 'Because there are no obstructions, they do not cease; because they do not cease, there are no obstructions. The arising of good, non-good, and neutral (neither good nor bad) thoughts, therefore there are no obstructions. Manjushri (Manjushri)! This is what is meant by Nirvana (Nirvana).'
The Buddha spoke this Gatha (verse):
'Neither ceasing nor arriving, neither cutting off nor being constant, neither obstructing nor hindering, this is what is meant by Nirvana (Nirvana).'
The Buddha told Manjushri (Manjushri): 'In the permanent Nirvana (Nirvana), there are no sun, moon, stars, earth, water, fire, wind, no day and night, no quantities, no form, no shape, no old age, sickness, and death, no years, no actions; this is permanent, this is constant, free from all painful karma; such Nirvana (Nirvana) is what the virtuous ones speak of.'
The Buddha spoke this Gatha (verse):
'There are no sun and moon, stars and the four elements (earth, water, fire, wind), day and night and quantities, form and shape and space; there is also no old age, sickness, and death, years and all actions, the root of birth and death has been cut off, this is permanent and also constant, such is the aspect of Nirvana (Nirvana), spoken of by the virtuous ones.'
Manjushri (Manjushri) said to the Buddha: 'World Honored One! There are some non-Buddhist (外道) who say the world is empty, and also say the world is not empty, is this the evil intention and discrimination of non-Buddhists (外道)?'
The Buddha told Manjushri (Manjushri): 'These non-Buddhist's (外道) intentions are not true contemplation. If the world is empty, there would be no birth and death. Why? Because it is empty, therefore there is no birth and death.'
若空，涅槃亦空；若涅槃無，則無神通；若世間不空，生死亦無。何以故？以不空故。以生死不空，涅槃亦無；若無涅槃，亦無神通。文殊師利！若世間不生、不壞，何用涅槃？若生死無失壞，不名生死。何以故？以無失故。若生死無失，即生死為涅槃。是故文殊師利，不應說世間空與不空，亦不應說世間應斷及以不斷。何以故？以無有故。斷者是斷煩惱，不斷者非斷煩惱；亦無煩惱，及非煩惱，亦無解脫。若無解脫，則無涅槃。文殊師利！滅亦無。何以故？生死空不空故。是故，無滅。若生死如此，誰樂得涅槃？」
佛說此祇夜：
「若諸世間空， 則無有生死， 以生死無故， 涅槃亦不有； 世間若不空， 亦無有生死， 生死若無者， 涅槃亦非有； 生死若如是， 誰當樂涅槃。」
般若波羅蜜品第六
爾時文殊師利白佛言：「世尊！般若波羅蜜，一切聲聞、緣覺，從般若波羅蜜出不？一切佛、一切法，從般若波羅蜜出不？」
佛告文殊師利：「如是！如是！一切聲聞、緣覺，一切佛、一切法，從般若波羅蜜出。菩薩於色行，行於相；於色壞行，行於相。若於色滅行，行於相，若行色空，行於相，如是菩薩無方便修行般若波羅蜜。文殊師利！般若波羅蜜，不
【現代漢語翻譯】 現代漢語譯本： 『如果空性是真實的，那麼涅槃（Nirvana）也是空性的；如果涅槃不存在，那麼神通（supernatural powers）也不存在；如果世間不是空性的，那麼生死（birth and death）也不會停止。為什麼呢？因為不是空性的緣故。因為生死不是空性的，所以涅槃也不存在；如果沒有涅槃，也就沒有神通。文殊師利（Manjushri）！如果世間不生不滅，那要涅槃做什麼呢？如果生死沒有失壞，就不叫做生死。為什麼呢？因為沒有失壞的緣故。如果生死沒有失壞，那麼生死就是涅槃。所以，文殊師利，不應該說世間是空或者不是空，也不應該說世間應該斷除或者不應該斷除。為什麼呢？因為沒有這些東西的緣故。斷除是指斷除煩惱，不斷除是指沒有斷除煩惱；也沒有煩惱，以及沒有非煩惱，也沒有解脫。如果沒有解脫，就沒有涅槃。文殊師利！滅也是不存在的。為什麼呢？因為生死既是空性又不是空性的緣故。所以，沒有滅。如果生死就是這樣，誰還會喜歡得到涅槃呢？』
佛陀說了這段偈語：
『如果所有世間都是空性的，就沒有生死， 因為沒有生死的緣故，涅槃也不存在； 如果世間不是空性的，也沒有生死， 如果生死不存在，涅槃也不是真實的； 如果生死就是這樣，誰還會喜歡涅槃呢。』
般若波羅蜜品第六
這時，文殊師利菩薩對佛說：『世尊！一切聲聞（Shravakas）、緣覺（Pratyekabuddhas），都是從般若波羅蜜（Prajnaparamita）中產生的嗎？一切佛（Buddhas）、一切法（Dharma），都是從般若波羅蜜中產生的嗎？』
佛告訴文殊師利：『是的！是的！一切聲聞、緣覺，一切佛、一切法，都是從般若波羅蜜中產生的。菩薩如果執著於色（form）而行，就是執著于相（characteristics）；如果執著於色的壞滅而行，也是執著于相。如果執著於色的滅盡而行，還是執著于相，如果執著於色空而行，也是執著于相，這樣的菩薩是沒有方便善巧地修行般若波羅蜜。文殊師利！般若波羅蜜，不……』
【English Translation】 English version: 『If emptiness is real, then Nirvana (Nirvana) is also empty; if Nirvana does not exist, then supernatural powers (supernatural powers) do not exist; if the world is not empty, then birth and death (birth and death) will not cease. Why? Because it is not empty. Because birth and death are not empty, Nirvana does not exist; if there is no Nirvana, there are no supernatural powers. Manjushri (Manjushri)! If the world is neither born nor destroyed, what is the use of Nirvana? If birth and death are not lost, they are not called birth and death. Why? Because there is no loss. If birth and death are not lost, then birth and death are Nirvana. Therefore, Manjushri, it should not be said that the world is empty or not empty, nor should it be said that the world should be cut off or should not be cut off. Why? Because there are none of these things. Cutting off means cutting off afflictions, and not cutting off means not cutting off afflictions; there are neither afflictions nor non-afflictions, nor is there liberation. If there is no liberation, there is no Nirvana. Manjushri! Extinction also does not exist. Why? Because birth and death are both empty and not empty. Therefore, there is no extinction. If birth and death are like this, who would like to attain Nirvana?』
The Buddha spoke this verse:
『If all the worlds are empty, Then there is no birth and death, Because there is no birth and death, Nirvana also does not exist; If the world is not empty, There is also no birth and death, If birth and death do not exist, Nirvana is also not real; If birth and death are like this, Who would like Nirvana.』
Chapter Six on Prajnaparamita
At that time, Manjushri Bodhisattva said to the Buddha: 『World Honored One! Do all Shravakas (Shravakas) and Pratyekabuddhas (Pratyekabuddhas) arise from Prajnaparamita (Prajnaparamita)? Do all Buddhas (Buddhas) and all Dharmas (Dharma) arise from Prajnaparamita?』
The Buddha told Manjushri: 『Yes! Yes! All Shravakas, Pratyekabuddhas, all Buddhas, and all Dharmas arise from Prajnaparamita. If a Bodhisattva practices with attachment to form (form), he is attached to characteristics (characteristics); if he practices with attachment to the destruction of form, he is also attached to characteristics. If he practices with attachment to the extinction of form, he is still attached to characteristics; if he practices with attachment to the emptiness of form, he is also attached to characteristics. Such a Bodhisattva is not skillfully practicing Prajnaparamita. Manjushri! Prajnaparamita, not...』
以心意識修行。」
「世尊！若般若波羅蜜不可取，云何修行般若波羅蜜？」
佛告文殊師利：「是修行、非修行，不以心意識故。文殊師利！心者聚義，意者憶義，識者現知義，不以此心意識，修行般若波羅蜜；不以此修行，是修行；以無處，是修行。修行者，不依欲界、色界、無色界，非過去、非未來、非現在，非內外、非中間，如此修行，是修行般若波羅蜜。不修形色，是修行般若；非地水火風，是修行般若。非有、非無，非聲聞、緣覺，非善、不善、無記，非十二因緣，非男、非女、非非男、非非女，非常、非智，非滅、非生，非可數，不可思議，不可言說。無可依、無名字、無相、無異相，無增、無減，自性清凈，真實不可覺，普遍等虛空；無色、無作，出過三世，不苦、不樂，無日月星宿，如此修行，是修行般若波羅蜜。真實非般若波羅蜜。般若波羅蜜非真實。文殊師利！如此修行，名修行般若波羅蜜。」
佛說此祇夜：
「此法不思議， 離於心意識， 一切言語斷， 是修行般若。」
有餘氣品第七
爾時文殊師利白佛言：「世尊！一切聲聞、緣覺有起煩惱不？起幾種煩惱？」
佛告文殊師利：「有餘故名起者，譬如香氣。所言氣者，有二十四種業氣
【現代漢語翻譯】 現代漢語譯本： 『以心意識修行。』
『世尊！若般若波羅蜜（Prajna Paramita，智慧到彼岸）不可取，云何修行般若波羅蜜（Prajna Paramita，智慧到彼岸）？』
佛告文殊師利（Manjusri，文殊菩薩）: 『是修行、非修行，不以心意識故。文殊師利（Manjusri，文殊菩薩）！心者聚義，意者憶義，識者現知義，不以此心意識，修行般若波羅蜜（Prajna Paramita，智慧到彼岸）；不以此修行，是修行；以無處，是修行。修行者，不依欲界、色界、無色界，非過去、非未來、非現在，非內外、非中間，如此修行，是修行般若波羅蜜（Prajna Paramita，智慧到彼岸）。不修形色，是修行般若（Prajna，智慧）；非地水火風，是修行般若（Prajna，智慧）。非有、非無，非聲聞、緣覺，非善、不善、無記，非十二因緣，非男、非女、非非男、非非女，非常、非智，非滅、非生，非可數，不可思議，不可言說。無可依、無名字、無相、無異相，無增、無減，自性清凈，真實不可覺，普遍等虛空；無色、無作，出過三世，不苦、不樂，無日月星宿，如此修行，是修行般若波羅蜜（Prajna Paramita，智慧到彼岸）。真實非般若波羅蜜（Prajna Paramita，智慧到彼岸）。般若波羅蜜（Prajna Paramita，智慧到彼岸）非真實。文殊師利（Manjusri，文殊菩薩）！如此修行，名修行般若波羅蜜（Prajna Paramita，智慧到彼岸）。』
佛說此祇夜：
『此法不思議， 離於心意識， 一切言語斷， 是修行般若。』
有餘氣品第七
爾時文殊師利（Manjusri，文殊菩薩）白佛言：『世尊！一切聲聞、緣覺有起煩惱不？起幾種煩惱？』
佛告文殊師利（Manjusri，文殊菩薩）：『有餘故名起者，譬如香氣。所言氣者，有二十四種業氣』
【English Translation】 English version: 『Practicing with mind, consciousness, and intellect.』
『World-Honored One! If Prajna Paramita (Prajna Paramita, Perfection of Wisdom) is unattainable, how does one practice Prajna Paramita (Prajna Paramita, Perfection of Wisdom)?』
The Buddha told Manjusri (Manjusri, the Bodhisattva of Wisdom): 『It is practice and non-practice, not through mind, consciousness, and intellect. Manjusri (Manjusri, the Bodhisattva of Wisdom)! 『Mind』 means gathering, 『intellect』 means remembering, 『consciousness』 means present knowing. One does not practice Prajna Paramita (Prajna Paramita, Perfection of Wisdom) with this mind, consciousness, and intellect; not practicing with this is practice; practicing with nowhere is practice. The practitioner does not rely on the desire realm, the form realm, or the formless realm; it is not past, not future, not present, not internal, not external, not in between. Practicing in this way is practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom). Not cultivating form and appearance is practicing Prajna (Prajna, Wisdom); not earth, water, fire, or wind is practicing Prajna (Prajna, Wisdom). It is neither existence nor non-existence, neither Sravaka nor Pratyekabuddha, neither good, not-good, nor neutral, not the twelve links of dependent origination, neither male nor female, neither non-male nor non-female, neither permanent nor wise, neither cessation nor arising, neither countable, inconceivable, nor unspeakable. It is without reliance, without name, without form, without different form, without increase, without decrease, its self-nature is pure, truly imperceptible, universally equal to space; without color, without action, transcending the three times, neither suffering nor pleasure, without sun, moon, stars, and constellations. Practicing in this way is practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom). Truth is not Prajna Paramita (Prajna Paramita, Perfection of Wisdom). Prajna Paramita (Prajna Paramita, Perfection of Wisdom) is not truth. Manjusri (Manjusri, the Bodhisattva of Wisdom)! Such practice is called practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom).』
The Buddha spoke this Gatha:
『This Dharma is inconceivable, apart from mind, consciousness, and intellect, All speech is cut off, this is practicing Prajna.』
Chapter Seven on Residual Influences
At that time, Manjusri (Manjusri, the Bodhisattva of Wisdom) said to the Buddha: 『World-Honored One! Do all Sravakas and Pratyekabuddhas have arising afflictions? How many kinds of afflictions arise?』
The Buddha told Manjusri (Manjusri, the Bodhisattva of Wisdom): 『That which is called arising because of residue is like the scent of fragrance. What is called 『influence』 is twenty-four kinds of karmic influences.』
：見處氣、染氣、色染氣、有染氣、無明染氣，行氣、識處氣，名色氣、六入氣、觸氣、受氣、愛氣、取氣、有氣、生氣、老氣、病氣、死氣、憂氣、悲氣、苦氣、惱氣、疲極氣、依氣，此謂二十四氣。身、口、意余，此謂業氣。斷見、常見此謂見處氣；著衣缽等此謂染氣；十種色意此謂色染氣；無色界此謂有染氣；不清凈智、有障礙智、不遍知智，此謂無明氣；若身、口、意種種覺，此謂行氣；憶一切色有苦、樂、不苦不樂想如是分別，此謂識處氣；堅、濕、熱、輕、動一切悉有，此謂名色氣；眼色、耳聲、鼻香、舌味、身觸、意法，此謂六入氣；冷熱、堅濕、飢渴、暖滑，此謂觸氣；苦、樂、不苦不樂受，此謂受氣；姓名、國土、欲界、色界、無色界，苦惱、飢渴等，于彼不知足，此謂愛氣；欲取、見取、戒取，此謂取氣；欲有、色有、無色有，此謂有氣；於後苦地必當生，此謂生氣；諸根衰壞，此謂老氣；種種疾患，此謂病氣；涅槃想、死想，此謂死氣；身體枯燥，此謂憂氣；號叫、啼泣，此謂悲氣；體煩熱故，此謂苦氣；過苦故，此謂惱氣；身心困弊，此謂疲極氣；有怖畏、無所歸，此謂依氣。文殊師利！此謂二十四氣。文殊師利！諸佛世尊無歸依，氣是歸依處。何以故？唯有如來為眾生所依，一切眾生非歸
【現代漢語翻譯】 現代漢語譯本： 見處氣（執著于見解之氣）、染氣（被污染之氣）、色染氣（被色塵污染之氣）、有染氣（與存在相關的污染之氣）、無明染氣（被無明污染之氣），行氣（行為之氣）、識處氣（意識所處之氣），名色氣（名色之氣）、六入氣（六根之氣）、觸氣（接觸之氣）、受氣（感受之氣）、愛氣（愛慾之氣）、取氣（執取之氣）、有氣（存在之氣）、生氣（生命之氣）、老氣（衰老之氣）、病氣（疾病之氣）、死氣（死亡之氣）、憂氣（憂愁之氣）、悲氣（悲傷之氣）、苦氣（痛苦之氣）、惱氣（煩惱之氣）、疲極氣（疲憊之氣）、依氣（依賴之氣），這被稱為二十四氣。 身、口、意所造作的其餘業，這被稱為業氣。斷見、常見，這被稱為見處氣；執著于衣缽等，這被稱為染氣；十種色意，這被稱為色染氣；無色界，這被稱為有染氣；不清凈的智慧、有障礙的智慧、不遍知的智慧，這被稱為無明氣；如果身、口、意有種種覺知，這被稱為行氣；憶念一切色，有苦、樂、不苦不樂的想法，像這樣分別，這被稱為識處氣；堅、濕、熱、輕、動一切都有，這被稱為名色氣；眼色、耳聲、鼻香、舌味、身觸、意法，這被稱為六入氣；冷熱、堅濕、飢渴、暖滑，這被稱為觸氣；苦、樂、不苦不樂的感受，這被稱為受氣；姓名、國土、欲界、色界、無色界，苦惱、飢渴等，對於這些不知滿足，這被稱為愛氣；欲取、見取、戒取，這被稱為取氣；欲有、色有、無色有，這被稱為有氣；在未來的苦地必定會出生，這被稱為生氣；諸根衰敗損壞，這被稱為老氣；種種疾病，這被稱為病氣；涅槃的想法、死亡的想法，這被稱為死氣；身體枯槁乾燥，這被稱為憂氣；號叫、啼哭，這被稱為悲氣；身體煩躁發熱的緣故，這被稱為苦氣；因為過度痛苦的緣故，這被稱為惱氣；身心困頓疲憊，這被稱為疲極氣；有怖畏、無所歸依，這被稱為依氣。文殊師利（Manjushri）！這被稱為二十四氣。文殊師利（Manjushri）！諸佛世尊沒有歸依，氣是歸依之處。為什麼呢？只有如來是眾生所依，一切眾生不是歸依之處。
【English Translation】 English version: 'Seeing-place' air, 'tainted' air, 'color-tainted' air, 'existence-tainted' air, 'ignorance-tainted' air, 'action' air, 'consciousness-place' air, 'name-and-form' air, 'six-entries' air, 'contact' air, 'feeling' air, 'craving' air, 'grasping' air, 'becoming' air, 'birth' air, 'aging' air, 'sickness' air, 'death' air, 'sorrow' air, 'grief' air, 'suffering' air, 'distress' air, 'fatigue' air, 'dependence' air, these are called the twenty-four airs. The remaining actions of body, speech, and mind, these are called karma air. The annihilation view and the eternalist view, these are called 'seeing-place' air; attachment to robes and bowls, etc., these are called 'tainted' air; the ten kinds of color-ideas, these are called 'color-tainted' air; the formless realm, this is called 'existence-tainted' air; impure wisdom, obstructed wisdom, non-omniscience wisdom, these are called 'ignorance' air; if body, speech, and mind have various perceptions, these are called 'action' air; recollecting all colors, having thoughts of suffering, pleasure, neither suffering nor pleasure, thus distinguishing, these are called 'consciousness-place' air; solidity, fluidity, heat, lightness, motion, all exist, these are called 'name-and-form' air; eye-form, ear-sound, nose-smell, tongue-taste, body-touch, mind-dharma, these are called 'six-entries' air; coldness, heat, solidity, fluidity, hunger, thirst, warmth, smoothness, these are called 'contact' air; suffering, pleasure, neither suffering nor pleasure feelings, these are called 'feeling' air; name, country, desire realm, form realm, formless realm, suffering, distress, hunger, thirst, etc., being unsatisfied with these, these are called 'craving' air; desire-grasping, view-grasping, precept-grasping, these are called 'grasping' air; desire-becoming, form-becoming, formless-becoming, these are called 'becoming' air; in the future suffering realm, one will certainly be born, this is called 'birth' air; the faculties decaying and deteriorating, this is called 'aging' air; various diseases, this is called 'sickness' air; the thought of Nirvana, the thought of death, these are called 'death' air; the body withering and drying up, this is called 'sorrow' air; shouting, weeping, this is called 'grief' air; because the body is agitated and hot, this is called 'suffering' air; because of excessive suffering, this is called 'distress' air; body and mind are exhausted and weary, this is called 'fatigue' air; having fear, having no refuge, this is called 'dependence' air. Manjushri (Manjushri)! These are called the twenty-four airs. Manjushri (Manjushri)! The Buddhas, World-Honored Ones, have no refuge; air is the place of refuge. Why? Only the Tathagata (Tathagata) is the refuge for sentient beings; all sentient beings are not a refuge.
依處。世尊非有相，無思量、無積因，聲聞聞法，佛不聞法。何以故？無所不知故。」
佛說此祇夜：
「阿羅漢有氣， 以有過患故； 唯佛獨能度， 為眾生歸依。」
來去品第八
爾時文殊師利白佛言：「世尊！來者何義？去者何義？」
佛告文殊師利：「來者向義，去者背義；若無向背，不來不去，是聖行處。來者癡義，去者不癡義；非癡非不癡，是聖行處。來者有為，去者無為；無有為、無無為，是聖行處。來者識義，去者非識義；非識非非識，是聖行處。來者名色義，去者非名色義；非名色非不名色，是聖行處。來者六入義，去者非六入義；非入非非入，是聖行處。乃至憂悲疲極亦如是。
「文殊師利！來者我義，去者無我義；非我、非無我，無來無去，是聖行處。來者常義，去者非常義；非常非不常，是聖行處。來者斷義，去者非斷義；非斷非不斷，是聖行處。來者有義，去者無義；非有非無，是聖行處。文殊師利！來去義如是。」
佛說此祇夜：
「來去義無相， 諸法亦如是， 非知非可說， 是名來去義。」
中道品第九
爾時文殊師利白佛言：「世尊！佛說無二法故，一切聲聞、緣覺、菩薩，並無疑惑，悉知中道，乃至凡
【現代漢語翻譯】 現代漢語譯本：『依據之處。世尊沒有形相，沒有思量，沒有積累的因。聲聞聽聞佛法，佛卻不聽聞佛法。為什麼呢？因為佛無所不知。』
佛陀說了這段偈語：
『阿羅漢還有氣息，因為還有過患的緣故；只有佛陀才能真正度脫，是眾生的歸依之處。』
來去品第八
這時，文殊師利菩薩對佛說：『世尊！「來」是什麼意思？「去」是什麼意思？』
佛告訴文殊師利菩薩：『「來」是趨向的意思，「去」是背離的意思；如果沒有趨向和背離，就沒有來和去，這是聖者所行的境界。「來」是愚癡的意思，「去」是不愚癡的意思；既非愚癡也非不愚癡，這是聖者所行的境界。「來」是有為的意思，「去」是無為的意思；既沒有有為也沒有無為，這是聖者所行的境界。「來」是識的意思，「去」是非識的意思；既非識也非非識，這是聖者所行的境界。「來」是名色的意思，「去」是非名色的意思；既非名色也非不名色，這是聖者所行的境界。「來」是六入（Sadarayatana，眼、耳、鼻、舌、身、意六種感覺器官）的意思，「去」是非六入的意思；既非六入也非非六入，這是聖者所行的境界。乃至憂愁、悲傷、疲憊、困頓也是這樣。
『文殊師利！「來」是我的意思，「去」是無我的意思；既非我，也非無我，無來無去，這是聖者所行的境界。「來」是常的意思，「去」是非常的意思；既非常也非不常，這是聖者所行的境界。「來」是斷的意思，「去」是非斷的意思；既非斷也非不斷，這是聖者所行的境界。「來」是有（bhava，存在）的意思，「去」是無（abhava，不存在）的意思；既非有也非無，這是聖者所行的境界。文殊師利！來去的意義就是這樣。』
佛陀說了這段偈語：
『來去的意義沒有固定的相狀，一切諸法也是這樣，既不能被完全知曉，也不能被完全說清，這就是所謂的來去之義。』
中道品第九
這時，文殊師利菩薩對佛說：『世尊！因為佛陀宣說了不二法門，所以一切聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）、菩薩（Bodhisattva，立志成佛的修行者），都沒有疑惑，完全了知中道，乃至凡
【English Translation】 English version: 『The basis. The World-Honored One has no form, no thought, and no accumulated causes. Sravakas (Sravaka, a disciple who attains enlightenment by listening to the teachings) hear the Dharma, but the Buddha does not hear the Dharma. Why? Because the Buddha knows everything.』
The Buddha spoke this Gatha (verse):
『Arhats (Arhat, one who has attained Nirvana) still have breath, because they still have faults; only the Buddha can truly deliver, and is the refuge for all beings.』
Chapter Eight: Coming and Going
At that time, Manjushri (Manjushri, the Bodhisattva of Wisdom) said to the Buddha: 『World-Honored One! What is the meaning of 「coming」? What is the meaning of 「going」?』
The Buddha told Manjushri: 『「Coming」 means approaching, 「going」 means turning away; if there is no approaching and turning away, there is no coming and going, this is the realm of the Holy Ones. 「Coming」 means ignorance, 「going」 means non-ignorance; neither ignorance nor non-ignorance, this is the realm of the Holy Ones. 「Coming」 means conditioned (samskrta), 「going」 means unconditioned (asamskrta); neither conditioned nor unconditioned, this is the realm of the Holy Ones. 「Coming」 means consciousness, 「going」 means non-consciousness; neither consciousness nor non-consciousness, this is the realm of the Holy Ones. 「Coming」 means name and form (nama-rupa), 「going」 means non-name and form; neither name and form nor non-name and form, this is the realm of the Holy Ones. 「Coming」 means the six entrances (Sadarayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), 「going」 means non-six entrances; neither the six entrances nor non-six entrances, this is the realm of the Holy Ones. Even sorrow, grief, weariness, and exhaustion are the same.
『Manjushri! 「Coming」 means self, 「going」 means no-self; neither self nor no-self, no coming and no going, this is the realm of the Holy Ones. 「Coming」 means permanence, 「going」 means impermanence; neither permanence nor non-permanence, this is the realm of the Holy Ones. 「Coming」 means cessation, 「going」 means non-cessation; neither cessation nor non-cessation, this is the realm of the Holy Ones. 「Coming」 means existence (bhava), 「going」 means non-existence (abhava); neither existence nor non-existence, this is the realm of the Holy Ones. Manjushri! The meaning of coming and going is like this.』
The Buddha spoke this Gatha:
『The meaning of coming and going has no fixed form, all dharmas (Dharma, the teachings of the Buddha) are also like this, neither fully knowable nor fully expressible, this is called the meaning of coming and going.』
Chapter Nine: The Middle Way
At that time, Manjushri said to the Buddha: 『World-Honored One! Because the Buddha has proclaimed the non-dual Dharma, all Sravakas (Sravaka, a disciple who attains enlightenment by listening to the teachings), Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), and Bodhisattvas (Bodhisattva, one who aspires to become a Buddha) have no doubts, and fully understand the Middle Way, even ordinary
夫，亦能生信。」
佛告文殊師利：「明、無明無二，以無二故成無三智。文殊師利！此謂中道具足。真實觀諸法，行無行無二，以無二故，成無三智。文殊師利！此謂中道具足。真實觀諸法，識、非識乃至老死、非老死，無二亦如是。文殊師利！若無明有者，是一邊，若無明無者，是一邊，此二邊中間，無有色、不可見、無有處、無相、無相待、無標相。文殊師利！此謂中道。行、識，乃至老死亦如是。文殊師利！此中道具足，真實觀諸法，諸法無二，無二有何義？謂末陀摩(末者莫義，陀摩者中義，莫著中此謂末陀摩)。何以故？不取常見、有見故，是故名末陀摩。」
佛說此祇夜：
「諸法無有二， 亦復無有三， 此中道具足， 名為真實道。」
世間戒品第十
爾時文殊師利白佛言：「世尊！菩薩有幾種色衣？云何歸依？愿為廣說，為饒益諸菩薩故。」
佛告文殊師利：「不大赤色、不大黃、不大黑、不大白，清凈如法色，三法服及以余衣，皆如是色。若自染、若令他染，如法搗成，隨時浣濯，常使凈潔。如是臥具，得用青、黃、雜色。文殊師利菩薩！衣色如是，菩薩內心寂靜，如法被著，與大乘相應，著涅槃僧，離踝二指。若諸菩薩欲與國王、大臣共語，隨彼一
【現代漢語翻譯】 現代漢語譯本： 『夫，亦能生信。』
佛告訴文殊師利（Manjushri，菩薩名）: 『明與無明沒有分別，因為沒有分別的緣故，成就沒有三種智慧。文殊師利！這叫做中道具備。真實地觀察諸法，行與不行沒有分別，因為沒有分別的緣故，成就沒有三種智慧。文殊師利！這叫做中道具備。真實地觀察諸法，識與非識乃至老死與非老死，沒有分別也是這樣。文殊師利！如果說無明是有的，這是一種邊見；如果說無明是沒有的，這是一種邊見；這兩種邊見中間，沒有色、不可見、沒有處所、沒有相狀、沒有相對待、沒有標幟相。文殊師利！這叫做中道。行、識，乃至老死也是這樣。文殊師利！這中道具備，真實地觀察諸法，諸法沒有分別，沒有分別有什麼意義呢？叫做末陀摩（Madhyama，末者是「莫」的意思，陀摩者是「中」的意思，不要執著于中，這叫做末陀摩）。為什麼呢？因為不執取常見的見解、有見的見解的緣故，所以叫做末陀摩。』
佛說了這段偈語：
『諸法沒有分別， 也並沒有三種分別， 這中道就具備， 名為真實的道。』
世間戒品第十
這時，文殊師利（Manjushri，菩薩名）問佛說：『世尊！菩薩有幾種顏色的衣服？應該如何歸依？希望您能為我們詳細解說，爲了饒益諸位菩薩的緣故。』
佛告訴文殊師利（Manjushri，菩薩名）: 『不要太紅、不要太黃、不要太黑、不要太白，要清凈如法的顏色，三種法衣以及其他的衣服，都應該是這樣的顏色。無論是自己染色，還是讓別人染色，都要如法地搗制而成，隨時清洗，經常保持乾淨。至於臥具，可以使用青色、黃色、雜色。文殊師利菩薩！衣服的顏色應該是這樣，菩薩內心寂靜，如法地穿著，與大乘相應，穿著涅槃僧，離開腳踝二指。如果各位菩薩要與國王、大臣交談，要隨順他們的衣
【English Translation】 English version: 『Moreover, it can generate faith.』
The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 『Clarity and ignorance are not two; because they are not two, the three wisdoms are not established. Manjushri! This is called the Middle Way being complete. Truly observing all dharmas, action and non-action are not two; because they are not two, the three wisdoms are not established. Manjushri! This is called the Middle Way being complete. Truly observing all dharmas, consciousness and non-consciousness, even old age and death and non-old age and non-death, being not two is also like this. Manjushri! If ignorance exists, that is one extreme; if ignorance does not exist, that is one extreme; between these two extremes, there is no form, it is invisible, there is no place, no characteristic, no relativity, no marked characteristic. Manjushri! This is called the Middle Way. Action, consciousness, even old age and death are also like this. Manjushri! This Middle Way is complete; truly observing all dharmas, all dharmas are not two; what is the meaning of not two? It is called Madhyama (Madhyama, 『mat』 means 『do not,』 『hyama』 means 『middle,』 do not cling to the middle, this is called Madhyama). Why? Because one does not grasp the common view, the view of existence; therefore, it is called Madhyama.』
The Buddha spoke this verse:
『All dharmas are not two, Nor are they three, This Middle Way is complete, It is called the True Path.』
Chapter Ten on Worldly Precepts
At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 『World Honored One! How many kinds of colored robes do Bodhisattvas have? How should they take refuge? I hope you will explain it in detail for the benefit of all Bodhisattvas.』
The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 『Not too red, not too yellow, not too black, not too white, but pure and lawful colors; the three Dharma robes and other robes should all be of such colors. Whether dyeing them oneself or having others dye them, they should be properly pounded and made, washed at any time, and always kept clean. As for bedding, blue, yellow, and mixed colors may be used. Manjushri Bodhisattva! The color of robes should be like this; the Bodhisattva's mind should be peaceful, and they should be worn lawfully, corresponding to the Mahayana, wearing the Nirvana Sanghati, two fingers' breadth away from the ankles. If Bodhisattvas wish to speak with kings and ministers, they should follow their clothing.』
問，此亦一答，勿令差異，當如實說。若彼多問，此亦多答。如是余婆羅門、剎利、毗舍首陀、沙門、阇梨和上，及父母、妻子、僕使，及余卑族貧窮、乞人，隨其尊卑各隨問答，或余天、龍、夜叉、羅剎、毗舍阇、阿修羅、迦樓羅、緊那羅、摩睺羅伽、若人、若鬼，佛及緣覺、聲聞、菩薩、凡夫，隨有所問當如法答。不為利養、不為自身，不邪命、不戲笑，如是應念。」
爾時文殊師利白佛言：「世尊！云何歸依？」
佛告文殊師利：「歸依者應如是言：『大德！我某甲，乃至菩提歸依佛，乃至菩提歸依法，乃至菩提歸依僧。』第二、第三亦如是說。復言：『我某甲，已歸依佛、已歸依法、已歸依僧竟。』如是三說。次言：『大德！我持菩薩戒，我某甲，乃至菩提，不殺眾生，離殺生想；乃至菩提，不盜，亦離盜想；乃至菩提，不非梵行，離非梵行想；乃至菩提，不妄語，離妄語想；乃至菩提，不飲諸酒，離飲酒想；乃至菩提，不著香花，亦不生想；乃至菩提，不歌舞作樂，離歌舞想；乃至菩提，不坐臥高廣大床，離大床想；乃至菩提，不過中食，離過中食想；乃至菩提，不捉金銀生像，離捉金銀想；乃至當具六波羅蜜，大慈大悲。』」
佛說此祇夜：
「發誓至菩提， 歸依於三寶，
【現代漢語翻譯】 現代漢語譯本：問：這也是一種回答，不要讓回答出現差異，應當如實回答。如果他們多次提問，也應當多次回答。像這樣對待其他的婆羅門（Brahman，印度教祭司）、剎帝利（Kshatriya，古印度武士階層）、毗舍（Vaishya，古印度商人階層）、首陀（Shudra，古印度農民階層）、沙門（Shramana，出家修行者）、阇梨（Acharya，導師）、和上（Upadhyaya，親教師），以及父母、妻子、僕人，以及其他地位卑微的貧窮乞丐，根據他們的尊卑地位，分別進行問答。或者對於天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）、毗舍阇（Pisacha，食人鬼）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），無論是人還是鬼，佛（Buddha，佛陀）、緣覺（Pratyekabuddha，辟支佛）、聲聞（Sravaka，阿羅漢）、菩薩（Bodhisattva，菩薩），還是凡夫，無論他們問什麼，都應當如法回答。不爲了利益供養，不爲了自身，不以不正當的手段謀生，不開玩笑，應當這樣想。』
當時，文殊師利（Manjusri，智慧的象徵）問佛說：『世尊！如何才是歸依？』
佛告訴文殊師利：『歸依的人應當這樣說：「大德！我某甲，乃至證得菩提之前，都歸依佛，乃至證得菩提之前，都歸依法，乃至證得菩提之前，都歸依僧。」第二次、第三次也這樣說。再說：「我某甲，已經歸依佛、已經歸依法、已經歸依僧完畢。」這樣說三遍。接著說：「大德！我受持菩薩戒，我某甲，乃至證得菩提之前，不殺害眾生，遠離殺生的念頭；乃至證得菩提之前，不偷盜，也遠離偷盜的念頭；乃至證得菩提之前，不作非梵行，遠離非梵行的念頭；乃至證得菩提之前，不說謊，遠離說謊的念頭；乃至證得菩提之前，不飲酒，遠離飲酒的念頭；乃至證得菩提之前，不佩戴香花，也不生起佩戴香花的念頭；乃至證得菩提之前，不唱歌跳舞作樂，遠離唱歌跳舞的念頭；乃至證得菩提之前，不坐臥在高大寬廣的床上，遠離大床的念頭；乃至證得菩提之前，不過午食用餐，遠離過午食的念頭；乃至證得菩提之前，不觸控金銀，也不生起觸控金銀的念頭；乃至應當具足六波羅蜜（Six Paramitas，六度），具有大慈大悲。」』
佛說了這首偈：
『發誓直至菩提，歸依於三寶，』
【English Translation】 English version: Question: 'This is also an answer; do not let there be any difference. You should answer truthfully. If they ask many questions, you should also answer many times. Treat other Brahmans (Brahman, Hindu priests), Kshatriyas (Kshatriya, ancient Indian warrior class), Vaishyas (Vaishya, ancient Indian merchant class), Shudras (Shudra, ancient Indian farmer class), Shramanas (Shramana, renunciates), Acharyas (Acharya, teachers), Upadhyayas (Upadhyaya, preceptors), as well as parents, wives, servants, and other lowly, poor beggars in this way, answering according to their status. Or to Devas (Deva, gods), Nagas (Naga, dragons), Yakshas (Yaksa, spirits), Rakshasas (Rakshasa, demons), Pisachas (Pisacha, flesh-eating demons), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Kinnaras (Kinnara, celestial musicians), Mahoragas (Mahoraga, great serpents), whether they are humans or ghosts, Buddhas (Buddha, enlightened ones), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), Sravakas (Sravaka, disciples), Bodhisattvas (Bodhisattva, enlightened beings), or ordinary people, you should answer according to the Dharma, whatever they ask. Do not do it for profit or self-interest, do not make a dishonest living, and do not joke. You should think in this way.'
At that time, Manjusri (Manjusri, symbol of wisdom) said to the Buddha: 'World Honored One! How does one take refuge?'
The Buddha told Manjusri: 'One who takes refuge should say: "Venerable Sir! I, so-and-so, until I attain Bodhi, take refuge in the Buddha; until I attain Bodhi, take refuge in the Dharma; until I attain Bodhi, take refuge in the Sangha." The second and third times, say it in the same way. Then say: "I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, have already taken refuge in the Sangha." Say this three times. Then say: "Venerable Sir! I hold the Bodhisattva precepts. I, so-and-so, until I attain Bodhi, will not kill living beings, and will keep away from thoughts of killing; until I attain Bodhi, will not steal, and will keep away from thoughts of stealing; until I attain Bodhi, will not engage in unchaste conduct, and will keep away from thoughts of unchaste conduct; until I attain Bodhi, will not lie, and will keep away from thoughts of lying; until I attain Bodhi, will not drink intoxicants, and will keep away from thoughts of drinking intoxicants; until I attain Bodhi, will not adorn myself with fragrant flowers, and will not give rise to thoughts of doing so; until I attain Bodhi, will not sing, dance, or make music, and will keep away from thoughts of singing and dancing; until I attain Bodhi, will not sit or lie on high and large beds, and will keep away from thoughts of large beds; until I attain Bodhi, will not eat after noon, and will keep away from thoughts of eating after noon; until I attain Bodhi, will not touch gold or silver, and will keep away from thoughts of touching gold or silver; and I should perfect the Six Paramitas (Six Paramitas, six perfections), with great compassion and great mercy." '
The Buddha spoke this verse:
'Vowing until Bodhi, taking refuge in the Three Jewels,'
受持十種戒， 亦誓至菩提； 六度及四等， 皆當令具足， 如是修行者， 與大乘相應。」
出世間戒品第十一
爾時文殊師利白佛言：「世尊！菩薩出世間戒有幾種？」
佛告文殊師利：「若以心分別男女、非男非女等，是菩薩犯波羅夷；若以心分別畜生、餓鬼、男女、非男非女，諸天神男女、非男非女，是菩薩犯波羅夷；若以身口行，不堪得三乘。
「若受出世間菩薩戒而不起慈悲心，是菩薩犯波羅夷；若以身口行，不堪得三乘。
「若他物——若小若大、若長若短、若有色若有形、若住若動——若覆藏、若移處，若有封印、若盛貯，若以心起盜想，犯波羅夷；若以身口行，不堪得三乘。
「若起妄語心，犯波羅夷；若以身口行，不堪得三乘。
「若樹葉、若皮、若汁，若以心欲取，犯菩薩僧伽婆尸沙；若以身口取，不堪得三乘。
「若起歌舞、作樂、華香、瓔珞想，是犯菩薩僧伽婆尸沙；若以身口行，不堪得三乘。
「若起廣大床想，是犯菩薩僧伽婆尸沙；若以身口行，不堪得三乘。
「若起過中食想，是犯菩薩僧伽婆尸沙；若以身口行，不堪得三乘。
「若起捉金銀珍寶想，是菩薩僧伽婆尸沙；若以身口行，不堪得三乘
【現代漢語翻譯】 現代漢語譯本 受持十種戒律，也發誓直至證得菩提（BODHI，覺悟）；六度（PARAMITA，佈施、持戒、忍辱、精進、禪定、智慧）以及四等心（慈、悲、喜、舍），都應當使其圓滿具足，像這樣修行的人，才與大乘（MAHAYANA）相應。
出世間戒品第十一
這時，文殊師利（MANJUSRI）菩薩對佛說：『世尊！菩薩的出世間戒有幾種？』
佛告訴文殊師利菩薩：『如果以心分別男女、非男非女等，這位菩薩就犯了波羅夷（PARAJIKA，斷頭罪）；如果以心分別畜生、餓鬼、男女、非男非女，諸天神男女、非男非女，這位菩薩就犯了波羅夷；如果以身口做出這些行為，就不能證得聲聞乘、緣覺乘、菩薩乘這三乘。』
『如果受了出世間菩薩戒，卻不生起慈悲心，這位菩薩就犯了波羅夷；如果以身口做出這些行為，就不能證得三乘。』
『如果是他人的財物——無論大小、長短、有色無色、靜止移動——如果加以覆蓋隱藏、轉移地方，或者有封印、或者盛裝儲藏，如果心裡生起盜竊的念頭，就犯了波羅夷；如果以身口做出這些行為，就不能證得三乘。』
『如果生起虛妄不實的想法，就犯了波羅夷；如果以身口做出這些行為，就不能證得三乘。』
『如果是樹葉、樹皮、樹汁，如果心裡想要拿取，就犯了菩薩僧伽婆尸沙（SAMGHAVASESA，僧殘罪）；如果以身口拿取，就不能證得三乘。』
『如果生起歌舞、作樂、裝飾華麗的鮮花和瓔珞的想法，就犯了菩薩僧伽婆尸沙；如果以身口做出這些行為，就不能證得三乘。』
『如果生起使用寬大床鋪的想法，就犯了菩薩僧伽婆尸沙；如果以身口做出這些行為，就不能證得三乘。』
『如果生起過了中午還想吃東西的想法，就犯了菩薩僧伽婆尸沙；如果以身口做出這些行為，就不能證得三乘。』
『如果生起想觸控金銀珍寶的想法，就犯了菩薩僧伽婆尸沙；如果以身口做出這些行為，就不能證得三乘。
【English Translation】 English version Upholding the ten precepts, also vowing to attain Bodhi (BODHI, Enlightenment); the Six Paramitas (PARAMITA, Generosity, Discipline, Patience, Diligence, Meditation, Wisdom) and the Four Immeasurables (Loving-kindness, Compassion, Joy, Equanimity), all should be made complete. One who cultivates in this way is in accordance with the Mahayana (MAHAYANA).
Chapter Eleven on Transcendent Precepts
At that time, Manjusri (MANJUSRI) Bodhisattva said to the Buddha: 'World Honored One! How many kinds of transcendent Bodhisattva precepts are there?'
The Buddha told Manjusri: 'If one discriminates in their mind between male, female, or neither male nor female, that Bodhisattva commits a Parajika (PARAJIKA, defeat); if one discriminates in their mind between animals, hungry ghosts, male, female, or neither male nor female, gods, male, female, or neither male nor female, that Bodhisattva commits a Parajika; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If one receives the transcendent Bodhisattva precepts but does not generate a compassionate heart, that Bodhisattva commits a Parajika; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If it is another's property—whether small or large, long or short, with color or without form, stationary or moving—if one covers and hides it, moves it to another place, or it has a seal, or is stored in a container, if one generates a thought of stealing in their mind, they commit a Parajika; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If one generates a false speech mind, they commit a Parajika; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If it is a tree leaf, bark, or sap, if one desires to take it in their mind, they commit a Bodhisattva Samghavasesa (SAMGHAVASESA, formal meeting of the Sangha); if one takes it with body and speech, they are incapable of attaining the Three Vehicles.'
'If one generates thoughts of singing, dancing, making music, or adorning with flowers and garlands, they commit a Bodhisattva Samghavasesa; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If one generates thoughts of a large bed, they commit a Bodhisattva Samghavasesa; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If one generates thoughts of eating after midday, they commit a Bodhisattva Samghavasesa; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
'If one generates thoughts of touching gold, silver, and precious jewels, that Bodhisattva commits a Samghavasesa; if one acts with body and speech, they are incapable of attaining the Three Vehicles.'
。若剃身毛、若剪爪，如初月形，若起此想，是菩薩偷蘭遮；若以身口行，不堪得三乘。若起斬斫草木想，犯偷蘭遮；若以身口行，不堪得三乘。
「若起毀他名譽，若色、若姓、若財物、若技術、若車乘、若身力等想，是犯偷蘭遮；若以身口行，不堪得三乘。
「佛法僧物——若花香、涂香，若衣服、若珍寶——若菩薩以腳踐踏，犯波夜提。若佛塔、若佛所行處，及菩提樹轉法輪處，若以腳踐踏，犯波夜提；若不信者，不堪得三乘。
「若吐舌、動眼，毀諸威儀，起此想者犯突吉羅；若以身口行，不堪得三乘。
「若見他物、他樂種種服玩，詐現求利及說人罪過，若起此想犯波羅提舍；若以身口行，不堪得三乘。
「若未犯前罪逆，守護令不生，是菩薩僧炎伽陀尼(僧炎是逆守義，加陀尼是令不生義)。眼耳鼻舌身意，令無異，是菩薩應當學，此謂具出世間菩薩戒。」
上出世間戒品第十二
爾時文殊師利白佛言：「世尊！云何上出世間戒，無漏不可思議，無處無所著？」
「文殊師利！戒者于彼眾生，無我、非無我，無事、無因、無教化人，無行、無不行、無行處，無名、無色，無色相、無無色相，無寂、無不寂，無可取、無不可取，無真實、無不真實，無身
【現代漢語翻譯】 現代漢語譯本：如果剃除身上的毛髮，或者修剪指甲，使其形狀像新月一樣，如果產生這樣的想法，這是菩薩的偷蘭遮罪；如果用身口意去實行，就不能得到聲聞乘、緣覺乘、菩薩乘這三乘的果位。如果產生斬斷草木的想法，就犯偷蘭遮罪；如果用身口意去實行，就不能得到三乘的果位。 如果產生毀壞他人名譽的想法，無論是關於相貌、姓氏、財物、技術、車乘、還是身體力量等方面，這就是犯了偷蘭遮罪；如果用身口意去實行，就不能得到三乘的果位。 對於佛法僧的物品——無論是鮮花香料、涂香，還是衣服、珍寶——如果菩薩用腳踩踏，就犯波夜提罪。如果是佛塔、佛陀曾經行走的地方，以及菩提樹和轉法輪的地方，如果用腳踩踏，就犯波夜提罪；如果不相信這些，就不能得到三乘的果位。 如果吐舌頭、轉動眼睛，破壞莊嚴的儀態，產生這樣的想法就犯突吉羅罪；如果用身口意去實行，就不能得到三乘的果位。 如果看到別人的物品、他人喜愛的各種服飾玩物，假裝顯現出求取利益的樣子，或者說別人的罪過，如果產生這樣的想法就犯波羅提舍罪；如果用身口意去實行，就不能得到三乘的果位。 如果對於尚未犯下的罪惡，守護使其不產生，這就是菩薩的僧炎伽陀尼（Samyam Agadaani）（僧炎（Samyam）是守護的意思，伽陀尼（Agadaani）是令不產生的意思）。眼耳鼻舌身意，令其沒有差異，這是菩薩應當學習的，這叫做具足出世間的菩薩戒。 上出世間戒品第十二 這時，文殊師利（Manjushri）菩薩對佛說：『世尊！什麼是出世間的戒，是無漏、不可思議，無處可尋、無所執著的呢？』 『文殊師利（Manjushri）！戒對於那些眾生來說，是無我、非無我，無事、無因、沒有教化的人，沒有行為、沒有不行為、沒有行為的處所，沒有名稱、沒有色相，沒有色相的相、沒有無色相的相，沒有寂靜、沒有不寂靜，沒有可以取、沒有不可以取，沒有真實、沒有不真實，沒有身體』
【English Translation】 English version: If one shaves body hair or trims nails into the shape of a new moon, and if such a thought arises, it is a Thullaccaya offense for a Bodhisattva; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles (Triyana). If the thought of cutting down grass and trees arises, it is a Thullaccaya offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. If the thought of defaming others arises, whether regarding appearance, surname, wealth, skill, vehicles, or physical strength, it is a Thullaccaya offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. Regarding the property of the Buddha, Dharma, and Sangha—whether flowers, incense, scented paste, clothing, or jewels—if a Bodhisattva treads on them with their feet, it is a Patayantika offense. If one treads with their feet on a stupa (Buddha's reliquary), a place where the Buddha walked, or the Bodhi tree (tree of enlightenment) and the place where the Dharma wheel was turned, it is a Patayantika offense; if one does not believe in these, one is incapable of attaining the Three Vehicles. If one sticks out the tongue or moves the eyes, destroying dignified deportment, having such a thought is a Dukkata offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. If one sees the possessions of others, various garments and playthings that others enjoy, falsely appearing to seek benefit or speaking of others' faults, having such a thought is a Pratidesaniya offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. If one guards against offenses not yet committed, preventing them from arising, this is the Bodhisattva's Samyam Agadaani (Samyam means guarding, Agadaani means preventing from arising). The eyes, ears, nose, tongue, body, and mind, causing them to be without difference, this is what a Bodhisattva should learn; this is called fully possessing the supramundane Bodhisattva precepts. The Twelfth Chapter on Supramundane Precepts At that time, Manjushri (Bodhisattva of wisdom) said to the Buddha, 'World Honored One! What are the supramundane precepts, which are without outflows, inconceivable, without a place to be found, and without attachment?' 'Manjushri (Bodhisattva of wisdom)! Precepts, for those beings, are without self, non-self, without affairs, without cause, without a person to be taught, without action, without non-action, without a place of action, without name, without form, without the appearance of form, without the appearance of formlessness, without stillness, without non-stillness, without what can be taken, without what cannot be taken, without truth, without non-truth, without body.'
、無言、無說、無心，無世間、無非世間，非世法、非不世法，不自嘆戒、不毀他戒，不求他過，不以持戒輕慢他人，不覺戒、不思惟戒，無所思惟、無所覺故。文殊師利！此謂上出世間聖戒，無漏、無生、無所著，出三界離一切依。」
佛說此祇夜：
「有出世戒人， 無垢無所有。 憍慢及所依， 無明與繫縛， 如是諸過患， 一切皆無有。 無內寂外寂， 亦無內外寂； 內外覺亦無， 知者得解脫。
「文殊師利！是有戒人于佛法，不自觀身不著壽命，不著一切生得正行，是正住。文殊師利！是謂有戒于佛法，不著世間、不依世間得光明，無明闇、無所有，無自想、無他想、不著想，清凈戒不此岸、不彼岸、不中流，無所著、無所縛，無罪過、無漏。文殊師利！此有戒人于佛法及名色，心不執著，常平等饒益，常寂靜，心無我、無我所。是人如所說戒，住無所學，無解脫、無所作，是得上道，是清凈戒相。無勝戒、無定戒、無智慧戒，是聖人性不可得，是佛所嘆戒，是空無與我等戒，能安聖定。若清凈定，成修行慧；以慧得智，以智得解脫。」
菩薩受戒品第十三
爾時文殊師利白佛言：「世尊！若善男子、善女人受菩薩所受戒法，當云何？」
佛告
【現代漢語翻譯】 現代漢語譯本：'無言、無說、無心，無世間、無非世間，非世法、非不世法，不自嘆戒、不毀他戒，不求他過，不以持戒輕慢他人，不覺戒、不思惟戒，無所思惟、無所覺故。文殊師利（Manjushri，菩薩名）！此謂上出世間聖戒，無漏、無生、無所著，出三界離一切依。'
佛說此祇夜（Gatha，偈頌）：
'有出世戒人， 無垢無所有。 憍慢及所依， 無明與繫縛， 如是諸過患， 一切皆無有。 無內寂外寂， 亦無內外寂； 內外覺亦無， 知者得解脫。'
'文殊師利（Manjushri）！是有戒人于佛法，不自觀身不著壽命，不著一切生得正行，是正住。文殊師利（Manjushri）！是謂有戒于佛法，不著世間、不依世間得光明，無明闇、無所有，無自想、無他想、不著想，清凈戒不此岸、不彼岸、不中流，無所著、無所縛，無罪過、無漏。文殊師利（Manjushri）！此有戒人于佛法及名色，心不執著，常平等饒益，常寂靜，心無我、無我所。是人如所說戒，住無所學，無解脫、無所作，是得上道，是清凈戒相。無勝戒、無定戒、無智慧戒，是聖人性不可得，是佛所嘆戒，是空無與我等戒，能安聖定。若清凈定，成修行慧；以慧得智，以智得解脫。'
菩薩受戒品第十三
爾時文殊師利（Manjushri）白佛言：'世尊！若善男子、善女人受菩薩所受戒法，當云何？'
佛告
【English Translation】 English version: 'Without words, without speech, without mind, without the world, without non-world, not worldly dharma, not non-worldly dharma, not praising oneself for precepts, not denigrating others' precepts, not seeking others' faults, not belittling others with one's own adherence to precepts, not being aware of precepts, not contemplating precepts, because there is nothing to contemplate, nothing to be aware of. Manjushri (Manjushri, name of a Bodhisattva)! This is called the supreme supramundane holy precepts, without outflows, without arising, without attachment, transcending the three realms and detached from all reliance.'
The Buddha spoke this Gatha (Gatha, verse):
'A person with supramundane precepts, Is without defilement and without possessions. Arrogance and that which is relied upon, Ignorance and bondage, Such faults as these, Are all non-existent. Without inner stillness, without outer stillness, Also without inner and outer stillness; Inner and outer awareness are also absent, The knower attains liberation.'
'Manjushri (Manjushri)! A person with precepts in the Buddha-dharma does not observe his own body, is not attached to lifespan, is not attached to all righteous conduct obtained at birth; this is righteous abiding. Manjushri (Manjushri)! This is called having precepts in the Buddha-dharma, not being attached to the world, not relying on the world to obtain light, without the darkness of ignorance, without possessions, without self-thought, without other-thought, not attached to thought, pure precepts are not this shore, not the other shore, not the middle stream, without attachment, without bondage, without fault, without outflows. Manjushri (Manjushri)! This person with precepts in the Buddha-dharma, regarding name and form, the mind does not cling, is always equally beneficial, always tranquil, the mind is without self, without what belongs to self. This person, according to the precepts spoken, abides in no-more-learning, without liberation, without action, this is attaining the supreme path, this is the aspect of pure precepts. Without superior precepts, without fixed precepts, without wisdom precepts, the nature of a sage is unattainable, these are the precepts praised by the Buddha, these are the precepts of emptiness, non-self, and equality, able to secure holy samadhi. If pure samadhi, it becomes wisdom of practice; with wisdom one obtains knowledge, with knowledge one obtains liberation.'
Chapter Thirteen: Receiving the Bodhisattva Precepts
At that time, Manjushri (Manjushri) said to the Buddha: 'World Honored One! If a good man or good woman receives the precepts received by Bodhisattvas, what should they do?'
The Buddha said
文殊師利：「應于佛前至誠禮拜，作如是言：『我某甲，愿諸佛憶念我，如諸佛、世尊、正知以佛智慧無所著，我當發菩薩心，為利益一切眾生令得安樂，發無上道心，如過去未來現在諸菩薩，發無上菩提心，於一切眾生，如父母、兄弟、姊妹、男女、親友等，為彼解脫得出生死，乃至令發三菩提心，勤起精進，隨諸眾生所須財法一切施與。以此財法，攝受一切眾生，漸漸隨宜。為解脫眾生出生死故，乃至令安住無上菩提，我當起精進，我當不放逸。』如是再三，是名菩薩摩訶薩初發菩提心。文殊師利！此諸菩薩所受所行，為化菩薩，不為聲聞、緣覺，不為凡夫諸不善者。」
字母品第十四
爾時文殊師利白佛言：「世尊！一切諸字母，云何說一切諸法入於此及陀羅尼字？」
佛告文殊師利：「一切諸法，入于字母及陀羅尼字。文殊師利！如說阿字，是出無常聲；說長阿字，是出離我聲；說伊字，出諸根聲；說長伊字，出疾疫聲；說憂字，出荒亂聲；說長憂字，出下眾生聲；說厘字，出直軟相續聲；說長厘字，出斷染遊戲聲；說梨字，出相生法聲；說長梨字，出三有染相聲；說㙠字，出所起過患聲；說翳字，出聖道勝聲；說烏字，出取聲；說燠字，出化生等聲；說庵字，出無我所聲；說阿字，出沒
【現代漢語翻譯】 現代漢語譯本：文殊師利菩薩說：『應當在佛前至誠禮拜，這樣說：『我某甲（指自己的名字），愿諸佛憶念我，像諸佛、世尊一樣，以佛的智慧沒有執著。我應當發起菩薩心，爲了利益一切眾生，使他們得到安樂，發起無上道心，像過去、未來、現在的諸位菩薩一樣，發起無上菩提心，對於一切眾生，像父母、兄弟、姐妹、子女、親友等一樣，爲了他們解脫，得以脫離生死，乃至使他們發起三菩提心，勤奮精進，隨順眾生所需要的財物和佛法，一切都施與。用這些財物和佛法，攝受一切眾生，漸漸地隨順他們的根器。爲了解脫眾生，脫離生死，乃至使他們安住在無上菩提中，我應當發起精進，我應當不放逸。』這樣重複三次，這叫做菩薩摩訶薩最初發起菩提心。文殊師利！這些菩薩所接受和所修行的，是爲了教化菩薩，不是爲了聲聞、緣覺，不是爲了凡夫這些不善良的人。』
字母品第十四
這時，文殊師利菩薩對佛說：『世尊！一切諸字母，如何說一切諸法都包含在此以及陀羅尼字中呢？』
佛告訴文殊師利菩薩：『一切諸法，都包含在字母和陀羅尼字中。文殊師利！比如，說阿字（a），是發出無常的聲音；說長阿字（ā），是發出脫離我的聲音；說伊字（i），發出諸根的聲音；說長伊字（ī），發出疾疫的聲音；說憂字（u），發出荒亂的聲音；說長憂字（ū），發出下等眾生的聲音；說厘字（ṛ），發出正直柔軟相續的聲音；說長厘字（ṝ），發出斷除染污遊戲的聲音；說梨字（ḷ），發出相生法（因緣法）的聲音；說長梨字（ḹ），發出三有染相的聲音；說㙠字（e），發出所產生的過患的聲音；說翳字（ai），發出聖道殊勝的聲音；說烏字（o），發出取著的聲音；說燠字（au），發出化生等的聲音；說庵字（aṃ），發出無我所有的聲音；說阿字（aḥ），發出隱沒的聲音』
【English Translation】 English version: Manjushri said: 'One should sincerely prostrate before the Buddha and say: 'I, so-and-so (state your name), wish that all Buddhas remember me, like all Buddhas, World Honored Ones, with perfect knowledge and without attachment to Buddha wisdom. I shall generate the Bodhi mind, for the benefit of all sentient beings, to bring them peace and happiness, generate the unsurpassed mind of enlightenment, like the Buddhas and Bodhisattvas of the past, future, and present, generate the unsurpassed Bodhi mind, towards all sentient beings, as towards parents, siblings, children, relatives, and friends, for their liberation, to enable them to escape from birth and death, and even to enable them to generate the three Bodhi minds, diligently strive forward, and give all that sentient beings need, both material wealth and the Dharma. With this wealth and Dharma, I will gather in all sentient beings, gradually according to their capacity. For the sake of liberating sentient beings from birth and death, and even to enable them to abide in unsurpassed Bodhi, I shall generate diligence, I shall not be negligent.' Repeat this three times. This is called the initial generation of the Bodhi mind by a Bodhisattva-Mahasattva. Manjushri! What these Bodhisattvas receive and practice is for the transformation of Bodhisattvas, not for Shravakas (voice-hearers), Pratyekabuddhas (solitary realizers), nor for ordinary people who are not virtuous.'
Chapter Fourteen: The Alphabet
At that time, Manjushri said to the Buddha: 'World Honored One! How do all the letters explain that all dharmas are contained within them and the Dharani syllables?'
The Buddha told Manjushri: 'All dharmas are contained within the letters and Dharani syllables. Manjushri! For example, saying the letter A (阿字, a) produces the sound of impermanence; saying the long A (長阿字, ā) produces the sound of detachment from self; saying the letter I (伊字, i) produces the sound of the sense organs; saying the long I (長伊字, ī) produces the sound of epidemics; saying the letter U (憂字, u) produces the sound of chaos; saying the long U (長憂字, ū) produces the sound of lower beings; saying the letter Ṛ (厘字, ṛ) produces the sound of upright, soft, continuous connection; saying the long Ṝ (長厘字, ṝ) produces the sound of cutting off defiled games; saying the letter ḷ (梨字, ḷ) produces the sound of interdependent origination; saying the long ḹ (長梨字, ḹ) produces the sound of the defiled aspects of the three realms; saying the letter E (㙠字, e) produces the sound of arising faults; saying the letter AI (翳字, ai) produces the sound of the victory of the holy path; saying the letter O (烏字, o) produces the sound of grasping; saying the letter AU (燠字, au) produces the sound of transformation and birth; saying the letter Aṃ (庵字, aṃ) produces the sound of no self; saying the letter Aḥ (阿字, aḥ) produces the sound of disappearance.'
滅盡聲；說迦字，出度業果報聲；說佉字，出虛空等一切諸法聲；說伽字，出深法聲；說恒字，出除堅重、無明、癡、闇、冥聲；說誐字，出預知行聲；說遮字，出四聖諦聲；說車字，出斷欲染聲；說阇字，出度老死聲；說禪字，出攝伏惡語言聲；說若字，出說安住聲；說多字，出斷結聲；說他字，出置答聲；說陀字，出攝伏魔賊聲；說檀字，出滅諸境界聲；說那字，出除諸煩惱聲；說輕多字，出如是無異不破聲；說輕他字，出勇猛力、速無畏聲；說輕陀字，出施寂靜，守護安隱聲；說輕檀字，出聖七財聲；說輕那字，出分別名色聲；說波字，出第一義聲；說頗字，出作證得果聲；說婆字，出解脫縛聲；說梵字，出生三有聲；說磨字，出斷憍慢聲；說耶字，出如法分別聲；說啰字，出樂、不樂第一義聲；說邏字，出斷愛聲；說婆字，出勝乘聲；說舍字，出信精進念、定意慧聲；說屣字，出攝伏六入、不得不知六通聲；說娑字，出覺一切智聲；說訶字，出正殺煩惱聲；說攞字，出最後字，過此諸法不可說聲。文殊師利，此謂字母義，一切諸字入於此中。」
佛告文殊師利：「我當說八字。云何八字？跛字，第一義，一切諸法無我悉入此中。羅字，以此相好、無相好，入如來法身義。婆字，愚人法、慧人法如法度，
無愚、無慧義。阇字，度生老病死，令入不生、不老、不病、不死義。伽字，度業果報，令人無業果報義。他字，總持諸法，眾語言空無相、無作，令入法界義。舍字，奢摩他、毗婆舍那，令如實觀諸法義。沙字，一切諸法念念生滅，亦無滅不滅，本來寂靜，一切諸法悉入涅槃。文殊師利！此謂八字。是可受持，入一切諸法。」
爾時文殊師利白佛言：「世尊！云何說無常聲？」
佛告文殊師利：「無常聲者，一切有為法無常。如眼入無常，耳鼻舌身意入亦無常；色入無常，聲香味觸法入亦無常。如眼界、色界、眼識界，乃至意界、法界、意識界亦無常；色陰無常，乃至識陰亦如是，此謂無常聲。
「無我聲者，一切諸法無我。有說我、人、作者、使作者等，或斷、或常，此謂我想、我覺，是外道語言。若過去已滅，若未來未至，若現在不停，十二入、十八界、五陰，悉無有我，是長阿義。
「諸根聲者，謂大聲。如眼根名大聲，耳根乃至意根名大聲，此謂伊字，是名大聲。
「多疾疫聲者，眼多疾疫，乃至意亦如是。眾生身心種種病苦，此謂多疾疫聲。
「荒亂聲者，國土不安、人民相逼，賊抄競起、米穀不登，此謂荒亂聲。
「下眾生聲者，下劣眾生貧窮、困苦、無
【現代漢語翻譯】 現代漢語譯本：'無'字，是無愚癡、無智慧的意思。'阇'字（度脫），是度脫眾生的生老病死，使他們進入不生、不老、不病、不死的境界的意思。'伽'字（業），是度脫業果報應，使人沒有業果報應的意思。'他'字（總持），是總持一切諸法，一切語言的空無自性、無相、無作，使人進入法界的意思。'舍'字（止觀），是奢摩他（止）、毗婆舍那（觀），使人如實地觀察一切諸法的意思。'沙'字（寂靜），是一切諸法念念生滅，也沒有滅與不滅，本來就是寂靜的，一切諸法都進入涅槃。文殊師利！這就是所謂的八字。是可以受持的，可以進入一切諸法的。'
當時，文殊師利菩薩對佛說：'世尊！如何解釋無常的聲音呢？'
佛告訴文殊師利：'無常的聲音，就是一切有為法都是無常的。比如眼入是無常的，耳鼻舌身意入也是無常的；色入是無常的，聲香味觸法入也是無常的。比如眼界、色界、眼識界，乃至意界、法界、意識界也是無常的；色陰是無常的，乃至識陰也是如此，這就是所謂的無常的聲音。'
'無我聲音，就是一切諸法都是無我的。有人說有我、人、作者、使作者等等，或者說斷滅，或者說常住，這些都是我想、我覺，是外道的語言。如果過去已經滅了，如果未來還沒有到來，如果現在不停留，十二入、十八界、五陰，都沒有我，這是長阿含的意義。'
'諸根的聲音，就是大聲。比如眼根名為大聲，耳根乃至意根名為大聲，這就是所謂的伊字，這就是大聲。'
'多疾疫的聲音，就是眼多疾病，乃至意也是如此。眾生身心有種種病苦，這就是多疾疫的聲音。'
'荒亂的聲音，就是國土不安寧、人民互相逼迫，盜賊抄掠競相發生、米穀歉收，這就是荒亂的聲音。'
'下眾生的聲音，就是下劣的眾生貧窮、困苦、沒有……'
【English Translation】 English version: 'The syllable 'A' means without ignorance and without wisdom. The syllable 'Ja' (deliverance) means to deliver beings from birth, old age, sickness, and death, causing them to enter into the state of non-birth, non-old age, non-sickness, and non-death. The syllable 'Ga' (karma) means to deliver from the retribution of karma, causing beings to be without karmic retribution. The syllable 'Ta' (totality) means to uphold all dharmas, the emptiness, signlessness, and non-action of all languages, causing beings to enter the realm of dharma. The syllable 'Sha' (calm abiding and insight) means Shamatha (calm abiding) and Vipashyana (insight), causing beings to truly observe all dharmas. The syllable 'Sa' (tranquility) means that all dharmas arise and cease in every moment, yet there is neither cessation nor non-cessation; they are originally tranquil, and all dharmas enter Nirvana. Manjushri! These are the so-called eight syllables. They can be received and upheld, and one can enter all dharmas.'
At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! How is the sound of impermanence explained?'
The Buddha told Manjushri: 'The sound of impermanence means that all conditioned dharmas are impermanent. For example, the eye-entry is impermanent, and the ear, nose, tongue, body, and mind-entries are also impermanent; the form-entry is impermanent, and the sound, smell, taste, touch, and dharma-entries are also impermanent. For example, the eye-realm, form-realm, and eye-consciousness-realm, and even the mind-realm, dharma-realm, and mind-consciousness-realm are also impermanent; the form-skandha is impermanent, and even the consciousness-skandha is also the same, this is the so-called sound of impermanence.'
'The sound of no-self means that all dharmas are without self. Some say there is a self, a person, an agent, a causer, etc., or that it is annihilated, or that it is permanent; these are all thoughts and perceptions of self, which are the languages of externalists. If the past has already ceased, if the future has not yet arrived, if the present does not stay, the twelve entries, eighteen realms, and five skandhas, all have no self, this is the meaning of the Long Agama.'
'The sound of the roots means the great sound. For example, the eye-root is called the great sound, the ear-root and even the mind-root are called the great sound, this is the so-called syllable 'I', this is the great sound.'
'The sound of many diseases and plagues means that the eye has many diseases, and even the mind is the same. Beings have various physical and mental sufferings, this is the sound of many diseases and plagues.'
'The sound of chaos and disorder means that the country is not peaceful, the people oppress each other, thieves and robbers arise in competition, and rice and grain harvests are poor, this is the sound of chaos and disorder.'
'The sound of lower beings means that lower beings are poor, distressed, without...'
善根，諸禽獸、蟲蚋等，此謂下眾生聲。
「直軟相續聲者，直者不諂，不諂者不曲，不曲者真實，真實者如說行。如說行者，如佛語行，此謂為直。軟者有六種，眼軟乃至意軟，此謂為軟。相續者不離一切諸善法。是謂直軟相續聲。
「斷染遊戲聲者，斷欲界染三十六使，思惟所斷四使。斷者除滅義，遊戲者五欲眾具。眾生於此遊戲如是應斷，此謂斷染遊戲聲。
「出相生法聲者，一切諸法無我為相，唸唸生滅、寂靜相。無我為相者，色陰無常乃至識亦如是，此謂無我為相。唸唸生滅者，一切諸行唸唸生，生者必滅，此謂一切諸法念念生滅。寂靜者，空無處所，無色、無體與虛空等，此謂寂靜相者。過去、未來、現在無常，此謂相生法聲。
「出三有染相聲者，相者五欲眾具欲界相，色染色界相，無色染無色界相，此謂相。三有者，欲有、色有、無色有。云何欲有？地獄乃至他化自在天。云何色有？梵身乃至色究竟。云何無色有？空處乃至非想非非想處。染著三界九十八使，此謂出三有染相聲。
「所起過患聲者，三求：欲求、有求、梵行求。欲求者，求色聲香味觸。云何色求？色有二種，一謂色，二謂形色。色有十二種，謂青、黃、赤、白、煙、云、塵、霧、光、影、明、闇。形
【現代漢語翻譯】 現代漢語譯本 善根，以及各種禽獸、蟲蚋等發出的聲音，這被稱為下等眾生的聲音。
『正直柔和相續的聲音』是指：正直就是不諂媚，不諂媚就是不彎曲，不彎曲就是真實，真實就是按照所說的去做。按照所說的去做，就是按照佛的教導去做，這被稱為正直。柔和有六種，即眼柔和乃至意柔和，這被稱為柔和。相續就是不離開一切善法。這就是正直柔和相續的聲音。
『斷除染污遊戲的聲音』是指：斷除欲界的染污，也就是三十六種煩惱，以及通過思惟才能斷除的四種煩惱。斷除的意思是消除和滅盡。遊戲指的是五欲的享受。眾生沉迷於這些遊戲，應當斷除，這被稱為斷除染污遊戲的聲音。
『顯現諸法生滅之相的聲音』是指：一切諸法的特徵是無我，唸唸生滅，以及寂靜之相。無我為相是指：色陰是無常的，乃至識陰也是如此，這被稱為無我為相。唸唸生滅是指：一切諸行唸唸生起，生起的事物必定會滅亡，這被稱為一切諸法念念生滅。寂靜是指：空無處所，無色、無體，與虛空相等，這被稱為寂靜之相。過去、未來、現在都是無常的，這被稱為顯現諸法生滅之相的聲音。
『顯現脫離三有染污之相的聲音』是指：相，指的是五欲的享受，是欲界的特徵；色染是有的特徵；無色染是無的特徵，這被稱為相。三有指的是：欲有、色有、無色有。什麼是欲有？指的是地獄乃至他化自在天。什麼是色有？指的是梵身天乃至色究竟天。什麼是無色有？指的是空無邊處天乃至非想非非想處天。染著於三界中的九十八種煩惱，這被稱為顯現脫離三有染污之相的聲音。
『所產生的過患的聲音』是指：三種追求：欲求、有求、梵行求。欲求是指：追求色、聲、香、味、觸。什麼是色求？色有兩種，一種是顏色，一種是形狀。形狀有十二種，即青色、黃色、紅色、白色、煙色、云色、塵色、霧色、光、影、明亮、黑暗。形
【English Translation】 English version Good roots, and the sounds of various birds, beasts, insects, and gnats, etc., are called the sounds of lower beings.
『The sound of straightforwardness, gentleness, and continuity』 refers to: Straightforwardness is non-flattery, non-flattery is non-crookedness, non-crookedness is truthfulness, and truthfulness is acting according to what is said. Acting according to what is said is acting according to the Buddha's teachings, which is called straightforwardness. Gentleness has six aspects, namely, gentleness of the eye and so on up to gentleness of the mind, which is called gentleness. Continuity means not departing from all good dharmas. This is the sound of straightforwardness, gentleness, and continuity.
『The sound of cutting off defilements and indulgence』 refers to: Cutting off the defilements of the desire realm, which are the thirty-six afflictions, and the four afflictions that are cut off through contemplation. Cutting off means eliminating and extinguishing. Indulgence refers to the enjoyment of the five desires. Beings are addicted to these indulgences and should cut them off. This is called the sound of cutting off defilements and indulgence.
『The sound of revealing the characteristics of the arising and ceasing of dharmas』 refers to: The characteristic of all dharmas is non-self, the arising and ceasing from moment to moment, and the characteristic of stillness. Non-self as a characteristic means that the skandha of form is impermanent, and so on up to the skandha of consciousness, which is called non-self as a characteristic. Arising and ceasing from moment to moment means that all activities arise from moment to moment, and what arises will surely perish, which is called all dharmas arising and ceasing from moment to moment. Stillness refers to emptiness without a place, without form, without substance, and equal to space, which is called the characteristic of stillness. The past, future, and present are all impermanent, which is called the sound of revealing the characteristics of the arising and ceasing of dharmas.
『The sound of revealing the characteristics of liberation from the defilements of the three realms』 refers to: Characteristics refer to the enjoyment of the five desires, which is the characteristic of the desire realm; defilement of the form realm has ** characteristics; defilement of the formless realm has no ** characteristics, which is called characteristics. The three realms refer to: the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). What is the desire realm? It refers to hell up to the Paranirmitavasavartin heaven (他化自在天). What is the form realm? It refers to the Brahma-body heaven up to the Akanistha heaven (色究竟天). What is the formless realm? It refers to the sphere of infinite space up to the sphere of neither perception nor non-perception (非想非非想處天). Attachment to the ninety-eight afflictions in the three realms is called the sound of revealing the characteristics of liberation from the defilements of the three realms.
『The sound of the arising faults』 refers to: the three kinds of seeking: desire-seeking, existence-seeking, and Brahma-conduct-seeking. Desire-seeking refers to: seeking form, sound, smell, taste, and touch. What is form-seeking? Form has two kinds, one is color, and the other is shape. Shape has twelve kinds, namely, blue, yellow, red, white, smoke, cloud, dust, mist, light, shadow, brightness, and darkness. Shape
色有八種，謂長、短、方、圓、高下、平、不平，此謂欲色。云何欲聲？聲有七種，謂螺聲、鼓聲、小鼓聲、大鼓聲、歌聲、男聲、女聲，此謂欲聲。云何欲香？香有七種，根香、心香、皮香、糖香、葉香、花香、果香，或男香、女香，此謂欲香。云何欲味？味有七種，甜味、酢味、鹹味、苦味、澀味、淡味、辛味，或男味或女味，此謂欲味。云何欲觸？觸有八種，冷、熱、輕、重、澀、滑、饑、渴，或男觸或女觸，此謂欲觸，此謂欲求。云何有求？欲有色有、無色有，此謂有求。云何梵行求？出家苦行，欲求天堂、欲求涅槃，此謂梵行求。求者何義？謂樂著義。
「云何所起過患聲？眾生諸有，悉名過患，除天堂及涅槃，余處求一切有過患，此謂所起過患聲。
「聖道勝聲者，謂八正道。正見乃至正定，無過患、無所著，故謂聖道。此謂聖道勝聲。
「取聲者，執捉諸法，此謂取聲。
「化生聲者，四陰受想行識，此謂化生。復說胎生、卵生、濕生、化生。胎生四種，東弗于逮，南閻浮提，西拘耶尼，北郁單越。卵生一切眾鳥。濕生蚊、虻、虱等。化生諸天也，此謂化生聲。
「無我所聲者，一切諸法非是我所，無我起故。無我所者，無我所慢，此謂無我所聲。
「沒滅盡聲
【現代漢語翻譯】 現代漢語譯本 色有八種，即長、短、方、圓、高、低、平、不平，這叫做欲色（對感官愉悅的色）。什麼是欲聲（對感官愉悅的聲音）？聲音有七種，即螺聲、鼓聲、小鼓聲、大鼓聲、歌聲、男聲、女聲，這叫做欲聲。什麼是欲香（對感官愉悅的氣味）？香有七種，根香、心香、皮香、糖香、葉香、花香、果香，或者男香、女香，這叫做欲香。什麼是欲味（對感官愉悅的味道）？味道有七種，甜味、酸味、鹹味、苦味、澀味、淡味、辣味，或者男味、女味，這叫做欲味。什麼是欲觸（對感官愉悅的觸感）？觸感有八種，冷、熱、輕、重、澀、滑、饑、渴，或者男觸、女觸，這叫做欲觸，這叫做欲求（對感官愉悅的追求）。什麼是有求（對存在的追求）？對色界有（Rūpadhātu）、無色界有（Arūpadhātu）的追求，這叫做有求。什麼是梵行求（對清凈行為的追求）？出家苦行，想要追求天堂、想要追求涅槃（Nirvana），這叫做梵行求。求是什麼意思？就是樂於執著的意義。 『什麼叫做由（慾望）引起的過患聲？眾生所經歷的各種存在，都叫做過患，除了天堂和涅槃，在其他地方的追求都存在過患，這叫做由（慾望）引起的過患聲。 『聖道殊勝之聲，指的是八正道（Eightfold Path）。正見（Right View）乃至正定（Right Concentration），沒有過患、沒有執著，所以叫做聖道。這叫做聖道殊勝之聲。 『取聲，指的是執取諸法，這叫做取聲。 『化生聲，指的是四陰，即受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、識（Vijñāna），這叫做化生。又說胎生、卵生、濕生、化生。胎生有四種，東弗于逮（Pūrvavideha），南閻浮提（Jambudvīpa），西拘耶尼（Aparagodānīya），北郁單越（Uttarakuru）。卵生指一切鳥類。濕生指蚊、虻、虱等。化生指諸天，這叫做化生聲。 『無我所聲，指的是一切諸法不是我所擁有的，因為沒有我的存在。無我所，指的是沒有我所的傲慢，這叫做無我所聲。 『沒滅盡聲
【English Translation】 English version There are eight kinds of form, namely, long, short, square, round, high, low, level, and uneven. These are called desire-forms. What are desire-sounds? There are seven kinds of sounds, namely, conch sounds, drum sounds, small drum sounds, large drum sounds, singing sounds, male sounds, and female sounds. These are called desire-sounds. What are desire-smells? There are seven kinds of smells, root smells, heart smells, skin smells, sugar smells, leaf smells, flower smells, and fruit smells, or male smells and female smells. These are called desire-smells. What are desire-tastes? There are seven kinds of tastes, sweet taste, sour taste, salty taste, bitter taste, astringent taste, bland taste, and spicy taste, or male taste or female taste. These are called desire-tastes. What are desire-touches? There are eight kinds of touches, cold, hot, light, heavy, rough, smooth, hunger, and thirst, or male touch or female touch. These are called desire-touches, these are called desire-seeking. What is existence-seeking? Seeking existence in the Realm of Form (Rūpadhātu), and the Realm of No-Form (Arūpadhātu), this is called existence-seeking. What is Brahma-conduct-seeking? Leaving home and practicing asceticism, desiring to seek heaven, desiring to seek Nirvana (Nirvana), this is called Brahma-conduct-seeking. What is the meaning of 'seeking'? It means delighting in attachment. 『What is called the sound of faults arising from (desire)? All existences of sentient beings are called faults, except for heaven and Nirvana, seeking elsewhere has all kinds of faults, this is called the sound of faults arising from (desire).' 『The superior sound of the Noble Path refers to the Eightfold Path (Eightfold Path). Right View (Right View) up to Right Concentration (Right Concentration), without faults, without attachments, therefore it is called the Noble Path. This is called the superior sound of the Noble Path.』 『The sound of grasping refers to grasping all dharmas, this is called the sound of grasping.』 『The sound of transformation-birth refers to the four aggregates, namely, feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna), this is called transformation-birth. Furthermore, it speaks of womb-birth, egg-birth, moisture-birth, and transformation-birth. There are four kinds of womb-birth, East Pūrvavideha (Pūrvavideha), South Jambudvīpa (Jambudvīpa), West Aparagodānīya (Aparagodānīya), North Uttarakuru (Uttarakuru). Egg-birth refers to all birds. Moisture-birth refers to mosquitoes, gadflies, lice, etc. Transformation-birth refers to the heavens, this is called the sound of transformation-birth.』 『The sound of no-self-possession refers to all dharmas not being possessed by me, because there is no self arising. No-self-possession refers to no arrogance of self-possession, this is called the sound of no-self-possession.』 『The sound of cessation and extinction』
者，無明滅故行滅，乃至生滅故憂悲苦惱滅；沒盡者，泥洹寂靜不復更生，此謂沒滅盡聲。
「度業果報聲者，業者三業，謂身三、口四及意三。業果報者三業清凈，此謂度業果報聲。
「虛空等諸法聲者，諸法與虛空等。云何與虛空等？一切法唯有名、唯有想，無有相、無分別，無體、不動、不搖，不可思議、不起不滅，無所作隨無相，無所造無相貌，無形色、無行處，等虛空住平等。不老、不死，無憂悲苦惱。色者虛空等，受想行識亦如是。過去已沒，未來未至，現在不停，此謂虛空等諸法聲。
「深法聲者，無明緣行，乃至生緣老、死、憂、悲、苦、惱。無明滅則行滅，乃至生滅憂悲苦惱滅。彼理真實，是名為深。深者，是十二因緣一切語言道斷，無邊、無處、無時節，斷丈夫、斷世性，入平等、破自他執，此謂深法聲。
「除堅、重、無明、癡、闇、冥聲者。堅者，身見等五見；重者五陰；無明者，不知前、后際，及有罪、無罪，不識佛、法、僧，不知施戒天，不知陰界入，此謂無明。癡者，忘失覺念，此謂癡。闇者，入胎苦惱一切不凈，而生樂受迷惑去來，此謂闇。冥者，於三世無知，無方便、不明瞭，此謂冥。除者，真實諦開示光明，除自果、除煩惱，除非煩惱、除余習，入平
【現代漢語翻譯】 現代漢語譯本 『滅盡』是指，因為無明（avidyā）的止息，所以行（saṃskāra）止息，乃至因為生的止息，所以憂、悲、苦、惱止息；完全止息是指，涅槃（nirvāṇa）寂靜，不再更生，這叫做滅盡之聲。
『度業果報』之聲是指，業是指三種業，即身三業、口四業以及意三業。業果報是指三種業清凈，這叫做度業果報之聲。
『虛空等諸法』之聲是指，諸法與虛空相等。如何與虛空相等？一切法唯有名字、唯有想像，沒有相狀、沒有分別，沒有實體、不動搖、不搖動，不可思議、不生不滅，沒有作為而隨順於無相，沒有造作而無相貌，沒有形色、沒有行處，像虛空一樣安住于平等。不老、不死，沒有憂悲苦惱。色（rūpa）與虛空相等，受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也是如此。過去已經消逝，未來尚未到來，現在不停留，這叫做虛空等諸法之聲。
『深法』之聲是指，無明緣於行，乃至生緣于老、死、憂、悲、苦、惱。無明滅則行滅，乃至生滅則憂悲苦惱滅。這個道理真實不虛，這叫做深。深是指，這十二因緣（dvādaśāṅga-pratītyasamutpāda）超越一切語言之道，無邊、無處、無時節，斷絕丈夫相、斷絕世俗之性，進入平等，破除自他執著，這叫做深法之聲。
『去除堅、重、無明、癡、闇、冥』之聲是指。堅是指，身見（satkāya-dṛṣṭi）等五見（pañca dṛṣṭi）；重是指五陰（pañca skandha）；無明是指，不知道前際、后際，以及有罪、無罪，不認識佛（Buddha）、法（Dharma）、僧（Saṃgha），不知道佈施、持戒、生天，不知道陰（skandha）、界（dhātu）、入（āyatana），這叫做無明。癡是指，忘失覺察和正念，這叫做癡。闇是指，入胎的苦惱和一切不凈，卻產生快樂的感受，迷惑於過去和未來，這叫做闇。冥是指，對於三世（過去、現在、未來）無知，沒有方便、不明白，這叫做冥。去除是指，真實之諦開示光明，去除自身的結果、去除煩惱（kleśa），去除並非煩惱、去除剩餘的習氣，進入平等。
【English Translation】 English version 『Extinction』 means that with the cessation of ignorance (avidyā), activities (saṃskāra) cease, and so on, until with the cessation of birth, sorrow, grief, suffering, and distress cease; complete cessation means that Nirvana (nirvāṇa) is tranquil, and there is no further rebirth, this is called the sound of extinction.
『Crossing over the retribution of karma』 means that karma refers to the three karmas, namely the three karmas of body, the four of speech, and the three of mind. The retribution of karma means that the three karmas are purified, this is called the sound of crossing over the retribution of karma.
『All dharmas are like space』 means that all dharmas are equal to space. How are they equal to space? All dharmas are only names, only thoughts, without characteristics, without distinctions, without substance, unmoving, unwavering, inconceivable, neither arising nor ceasing, without action, following non-appearance, without creation, without features, without form, without place of action, abiding in equality like space. Not aging, not dying, without sorrow, grief, suffering, or distress. Form (rūpa) is equal to space, so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). The past has passed away, the future has not yet arrived, the present does not stay, this is called the sound of all dharmas being like space.
『Profound Dharma』 means that ignorance conditions activities, and so on, until birth conditions old age, death, sorrow, grief, suffering, and distress. With the cessation of ignorance, activities cease, and so on, until with the cessation of birth, sorrow, grief, suffering, and distress cease. This principle is true and real, this is called profound. Profound means that the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) cut off all paths of language, are boundless, without place, without time, cut off the characteristics of a man, cut off worldly nature, enter into equality, break down the attachment to self and others, this is called the sound of profound Dharma.
『Removing firmness, heaviness, ignorance, delusion, darkness, obscurity』 means that firmness refers to the five views (pañca dṛṣṭi) such as the view of self (satkāya-dṛṣṭi); heaviness refers to the five aggregates (pañca skandha); ignorance means not knowing the past and future, and whether there is sin or no sin, not recognizing the Buddha (Buddha), the Dharma (Dharma), the Sangha (Saṃgha), not knowing giving, morality, and heaven, not knowing the aggregates (skandha), realms (dhātu), and entrances (āyatana), this is called ignorance. Delusion means forgetting awareness and mindfulness, this is called delusion. Darkness means the suffering and distress of entering the womb and all impurity, yet generating pleasurable feelings, being deluded about the past and future, this is called darkness. Obscurity means being ignorant of the three times (past, present, future), without skillful means, not understanding clearly, this is called obscurity. Removing means that the true truth reveals light, removing one's own result, removing afflictions (kleśa), removing non-afflictions, removing remaining habits, entering into equality.
等不可思議為主，此謂除義。此謂除堅、重、無明、癡、闇、冥聲。
「豫知行聲者，八種豫知行，謂正見乃至正定，此謂菩薩豫知行。除斷五見謂正見；不思惟貪瞋癡謂正思惟；身意業清凈此謂正業；口業清凈此謂正語；欺誑、諂諛、詐現少欲、以利求利，五種販賣：酤酒、賣肉、賣毒藥、賣刀劍、賣女色，除此惡業此謂正命；善身行、善意行謂正精進；念四念處此謂正念；以定心無染著，寂靜相滅相空相，此謂正定；此謂預知行聲。
「四聖諦聲者，謂苦、集、滅、道諦。云何苦諦？能斷十使。云何集諦？能斷七使。云何滅諦？能斷七使。云何道諦？能斷八使四思惟斷，乃至斷色無色結。此謂四聖諦聲。
「斷欲染聲者，欲者染樂不厭，欲莊嚴、著姿態，思惟欲，思惟觸，待習近。染者繫縛，樂者樂彼六塵，不厭者專心著緣無有異想，欲者歡喜，莊嚴者為染意，著者遊戲，姿態者作種種容儀，思惟欲者著五欲，思惟觸者欲相習近。待者以香花相引，習近者欲染心遂。斷者悉除前不善法，此謂斷欲染聲。
「度老死聲者，老者，身體消減，柱杖羸步，諸根衰耗，此謂老；死者，諸根敗壞。何故名死？更覓受生處，彼行業熟，此謂為死。云何老死差別？諸根熟名老，諸根壞名死，先老后死此
【現代漢語翻譯】 以『等不可思議』（等等不可思議）為主，這叫做『除義』（除去意義）。這叫做除去堅固、沉重、無明、愚癡、黑暗、幽冥之聲。
『預知行聲』（預先知道行為的聲音）是指八種預知行，即正見乃至正定，這叫做菩薩的預知行。斷除五見叫做『正見』（正確的見解）；不思惟貪婪、嗔恨、愚癡叫做『正思惟』（正確的思考）；身、意業清凈叫做『正業』（正確的行為）；口業清凈叫做『正語』（正確的言語）；欺騙、諂媚、虛假地表現出少欲、爲了利益而追求利益，這五種販賣：賣酒、賣肉、賣毒藥、賣刀劍、賣女色，除去這些惡業叫做『正命』（正確的謀生）；善良的身行、善良的意行叫做『正精進』（正確的努力）；憶念四念處叫做『正念』（正確的覺知）；以禪定的心沒有染著，寂靜相、滅相、空相，這叫做『正定』（正確的禪定）；這叫做預知行聲。
『四聖諦聲』（四聖諦的聲音）是指苦諦、集諦、滅諦、道諦。什麼是『苦諦』（關於苦難的真理）？能斷除十使（十種煩惱）。什麼是『集諦』（關於苦難根源的真理）？能斷除七使（七種煩惱）。什麼是『滅諦』（關於苦難止息的真理）？能斷除七使（七種煩惱）。什麼是『道諦』（關於通往苦難止息之道的真理）？能斷除八使（八種煩惱），斷除四思惟，乃至斷除色界和無色界的結縛。這叫做四聖諦聲。
『斷欲染聲』（斷除慾望染著的聲音）是指，慾望就是染著于快樂而不厭倦，慾望的莊嚴、執著于姿態，思惟慾望，思惟觸覺，等待著接近。染著就是繫縛，快樂就是樂於六塵（色、聲、香、味、觸、法），不厭倦就是專心執著于因緣而沒有其他想法，慾望就是歡喜，莊嚴就是爲了染著的心意，執著就是遊戲，姿態就是做出種種容貌儀態，思惟慾望就是執著於五欲（色、聲、香、味、觸），思惟觸覺就是慾望相互接近。等待就是用香花來相互引誘，接近就是慾望染著的心得以滿足。斷除就是完全除去之前不善良的法，這叫做斷欲染聲。
『度老死聲』（度過衰老和死亡的聲音）是指，衰老就是身體消減，拄著枴杖，步履蹣跚，各種器官衰弱耗損，這叫做衰老；死亡就是各種器官敗壞。為什麼叫做死亡？因為要再次尋找受生之處，那個行業的果報成熟了，這叫做死亡。衰老和死亡有什麼區別？各種器官成熟叫做衰老，各種器官敗壞叫做死亡，先衰老后死亡。
【English Translation】 Taking 'etc. of the inconceivable' as the main point, this is called 'removing meaning'. This is called removing the sound of firmness, heaviness, ignorance, foolishness, darkness, and obscurity.
'The sound of knowing the practice in advance' refers to the eight kinds of knowing the practice in advance, namely right view to right concentration. This is called the Bodhisattva's practice of knowing in advance. Eliminating the five views is called 'right view'; not contemplating greed, hatred, and delusion is called 'right thought'; purity of body and mind karma is called 'right action'; purity of speech karma is called 'right speech'; deception, flattery, falsely showing little desire, seeking profit with profit, the five kinds of selling: selling alcohol, selling meat, selling poison, selling swords, selling female beauty, eliminating these evil deeds is called 'right livelihood'; good bodily conduct, good mental conduct is called 'right effort'; mindfulness of the four foundations of mindfulness is called 'right mindfulness'; with a concentrated mind without attachment, the characteristics of tranquility, cessation, and emptiness, this is called 'right concentration'; this is called the sound of knowing the practice in advance.
'The sound of the Four Noble Truths' refers to the truths of suffering, accumulation, cessation, and the path. What is the 'truth of suffering'? It can cut off the ten fetters. What is the 'truth of accumulation'? It can cut off the seven fetters. What is the 'truth of cessation'? It can cut off the seven fetters. What is the 'truth of the path'? It can cut off the eight fetters, cut off the four thoughts, and even cut off the bonds of the form and formless realms. This is called the sound of the Four Noble Truths.
'The sound of cutting off desire and attachment' refers to desire being attachment to pleasure without厭倦(being tired of it), the adornment of desire, attachment to posture, contemplating desire, contemplating touch, waiting for closeness. Attachment is bondage, pleasure is delighting in the six dusts (form, sound, smell, taste, touch, dharma), not being tired of it is focusing on conditions without other thoughts, desire is joy, adornment is for the mind of attachment, attachment is play, posture is making various appearances, contemplating desire is attachment to the five desires (form, sound, smell, taste, touch), contemplating touch is desire approaching each other. Waiting is attracting each other with incense and flowers, approaching is the mind of desire and attachment being satisfied. Cutting off is completely removing the previous unwholesome dharmas, this is called the sound of cutting off desire and attachment.
'The sound of transcending old age and death' refers to old age being the decline of the body, leaning on a cane, walking weakly, the weakening and depletion of various organs, this is called old age; death is the decay of various organs. Why is it called death? Because one must seek a place to be reborn again, the karma of that action is ripe, this is called death. What is the difference between old age and death? The ripening of various organs is called old age, the decay of various organs is called death, first old age then death.
謂老死。度此老、死，此謂為度。度有何義？過度義，到彼岸、自在、不更生義，此謂度老死聲。
「攝伏惡語言聲者，攝伏者，攝伏語言、攝伏身體。云何攝伏語言？以同類語破異類語，以異類語破同類語；以真實語伏不真實語，以不真實語伏真實語；以非語言伏語言，以語言伏非語言；以第一義伏非第一義，以非第一義伏第一義：以決定語伏不決定語，以不決定語伏決定語；以一伏多，以多伏一；以無犯伏有犯，以有犯伏無犯；以現證伏不現證，以不現證伏現證；以失伏不失，以不失伏失；以種類不得伏種類，以非種類不得伏非種類。惡者，說不實、不諦、不分別。伏者，斷義、遮義、陰義，此謂攝伏惡語言聲。
「說安住聲者，說令分明開示分別說，不覆障道隨法說，此謂說；安住者置在一處，說泥洹、說出世間，述成所說，無相語言、無貌語言、無異語言、無作語言、覺語言、空語言、寂靜語言，此謂說安住聲。
「說斷結聲者，無明滅乃至老死滅，滅一切陰。滅者，失、沒、斷、無有生，此謂滅。斷者，斷一切諸使、斷煩惱根無有遺余，此謂斷結聲。
「置答聲者，隨問答、分別答、反問答、置答。云何隨問答？如問即答。云何分別答？隨彼所問，廣為分別。云何反問答？若人有
【現代漢語翻譯】 現代漢語譯本： 所謂的老死。度脫這老、死，這被稱為度脫。度脫有什麼意義？有過度義，到達彼岸、自在、不再出生的意義，這被稱為度脫老死之聲。
『攝伏惡語言聲』是指，攝伏就是攝伏語言、攝伏身體。如何攝伏語言？用同類語破斥異類語，用異類語破斥同類語；用真實語降伏不真實語，用不真實語降伏真實語；用非語言降伏語言，用語言降伏非語言；用第一義（paramārtha）降伏非第一義，用非第一義降伏第一義；用決定語降伏不決定語，用不決定語降伏決定語；用一降伏多，用多降伏一；用無犯降伏有犯，用有犯降伏無犯；用現證降伏不現證，用不現證降伏現證；用失降伏不失，用不失降伏失；用種類不得降伏種類，用非種類不得降伏非種類。惡，是指說不實、不諦、不分別的話。伏，是指斷絕義、遮止義、陰蔽義，這被稱為攝伏惡語言聲。
『說安住聲』是指，說要分明開示分別地說，不說覆障正道、不隨順佛法的話，這稱為說；安住是指置於一處，說涅槃（nirvāṇa）、說出世間，陳述成就所說，無相語言、無貌語言、無異語言、無作語言、覺悟語言、空性語言、寂靜語言，這被稱為說安住聲。
『說斷結聲』是指，無明（avidyā）滅盡乃至老死滅盡，滅盡一切五陰（skandha）。滅，是指消失、隱沒、斷絕、不再產生，這稱為滅。斷，是指斷絕一切諸使（anuśaya）、斷絕煩惱的根源沒有遺留，這被稱為斷結聲。
『置答聲』是指，隨問回答、分別回答、反問回答、置之不答。什麼是隨問回答？如所問而直接回答。什麼是分別回答？隨著他所問的，廣泛地為他分別解說。什麼是反問回答？如果有人有...
【English Translation】 English version: So-called old age and death. To cross over this old age and death, this is called crossing over. What is the meaning of crossing over? It has the meaning of going beyond, reaching the other shore, being free, and not being born again. This is called the sound of crossing over old age and death.
'Subduing the sound of evil speech' means subduing speech and subduing the body. How to subdue speech? Use similar speech to refute dissimilar speech, use dissimilar speech to refute similar speech; use truthful speech to subdue untruthful speech, use untruthful speech to subdue truthful speech; use non-language to subdue language, use language to subdue non-language; use the ultimate meaning (paramārtha) to subdue the non-ultimate meaning, use the non-ultimate meaning to subdue the ultimate meaning; use definite speech to subdue indefinite speech, use indefinite speech to subdue definite speech; use one to subdue many, use many to subdue one; use non-offense to subdue offense, use offense to subdue non-offense; use direct evidence to subdue indirect evidence, use indirect evidence to subdue direct evidence; use loss to subdue non-loss, use non-loss to subdue loss; use kind-not-obtained to subdue kind, use non-kind-not-obtained to subdue non-kind. Evil means speaking what is untrue, not real, and not discerning. Subduing means the meaning of cutting off, the meaning of preventing, the meaning of obscuring. This is called subduing the sound of evil speech.
'Speaking the sound of abiding' means speaking clearly, revealing, and distinctly, not speaking to cover up the path, speaking according to the Dharma. This is called speaking. Abiding means placing in one place, speaking of Nirvana (nirvāṇa), speaking of the world beyond, stating the accomplishment of what is said, language without characteristics, language without appearance, language without difference, language without action, language of awakening, language of emptiness, language of tranquility. This is called speaking the sound of abiding.
'Speaking the sound of cutting off fetters' means that ignorance (avidyā) ceases, even to the cessation of old age and death, the cessation of all five aggregates (skandha). Cessation means loss, disappearance, cutting off, no more arising. This is called cessation. Cutting off means cutting off all the latent tendencies (anuśaya), cutting off the root of afflictions without any remainder. This is called the sound of cutting off fetters.
'Placing the sound of answering' means answering according to the question, answering distinctly, answering with a counter-question, placing the answer aside. What is answering according to the question? Answering directly as asked. What is answering distinctly? According to what he asks, explaining it extensively and distinctly for him. What is answering with a counter-question? If someone has...
問，反問令答。云何置答？如問我斷、我常，置而不答，以分別問問，隨問答；以反質問問，分別答；以置答問問，反質答；以隨問答問問，置答；此謂置答聲。
「攝伏魔賊聲者，魔者四魔，色、受、想、行、識，此謂陰魔賊。從此有、度彼有、息一切事，此謂死魔賊。無明、愛、取，此謂煩惱魔賊。五欲眾具為天魔體，此謂天魔賊。此謂攝伏魔賊聲。
「滅諸境界聲者，滅色乃至滅觸。境界者，色、聲、香、味、觸，此謂滅諸境界聲。
「除諸煩惱聲者，斷滅煩惱。除煩惱者，染欲大毒，不凈觀為藥；瞋恚大毒，慈悲為藥；無明大毒，十二因緣觀為其藥，此謂除諸煩惱聲。
「無異不破聲者，無異者，無破、無異、第一義、實、諦、空、無相、無形、平等，不動、不可思議，此謂無異。不破者，無異形、平等、無相、不動、不破、不斷，純一、無過患、無心、無前後，此謂無異不破聲。
「勇猛力速無畏聲者，勇猛者精進，力者十力，速者駃也，無畏者一切處不怖畏，此謂勇猛力速無畏聲。
「施寂靜、守護安隱聲者。施者二種：內施、外施。云何內施？說真四諦。云何外施？施肌肉、皮血、國城、妻子、男女、財物、穀米等。寂靜三種，謂身、口、意。云何身寂靜？不作
三過；口寂靜者，無口四過；意寂靜者，不貪、不瞋、不癡。守護者，守護六根。安隱者，同止、和合、不覓彼過，知足、少欲、不求長短。不覓他過者，不相覓過，不以此語彼，此謂施寂靜守護安隱聲。
「七聖財聲者，一信、二慚、三愧、四施、五戒、六聞、七慧，此謂七聖財聲。
「分別名色聲者，名者四陰，色者四大。分別者，分別名、色，此謂分別名色聲。
「第一義聲者，分別五陰，此謂第一義聲。
「作證得果聲者，果者四果，須陀洹乃至羅漢及緣覺果，得者入義也，證者現證也，作者造作也，此謂作證得果聲。
「解脫縛聲者，縛者三縛：貪、瞋、癡縛。解脫者離此三縛，此謂解脫縛聲。
「生三有聲者，所謂生有、現有、後有，此謂出生三有聲。
「斷憍慢聲者，憍者，色憍、盛壯憍、富憍、自在憍、姓憍、行善憍、壽命憍、聰明憍，此謂八憍。慢者，慢慢、大慢、增上慢、我慢、不如慢、勝慢、邪慢，此謂七慢。斷者，斷憍慢，此謂斷憍慢聲。
「通達諸法聲者，通達者，如境而知。諸法者，善不善法。五欲眾具謂不善法，除斷五欲此謂善法，此謂通達諸法聲。
「如法分別聲者，如者等義，法者，善法、不善法。不善法者，不斷五欲
【現代漢語翻譯】 現代漢語譯本： 『三過』是指：身體的寂靜，是沒有身體的三種過失；語言的寂靜，是沒有語言的四種過失；意念的寂靜，是沒有貪婪、嗔恨、愚癡。『守護』是指：守護六根（眼、耳、鼻、舌、身、意）。『安隱』是指：同住一處、和睦相處、不找尋別人的過失，知足、少欲、不追求長短（是非）。『不覓他過』是指：不互相找尋過失，不拿這件事去說別人，這叫做施予寂靜、守護安隱的聲音。 『七聖財聲』是指：一、信（信仰），二、慚（慚愧），三、愧（羞愧），四、施（佈施），五、戒（戒律），六、聞（聽聞佛法），七、慧（智慧），這叫做七聖財的聲音。 『分別名色聲』是指：『名』是指四陰（受、想、行、識），『色』是指四大（地、水、火、風）。『分別』是指：分別名和色，這叫做分別名色的聲音。 『第一義聲』是指：分別五陰（色、受、想、行、識），這叫做第一義的聲音。 『作證得果聲』是指：『果』是指四種果位，須陀洹（Sotapanna，入流果）乃至阿羅漢（Arahat，無學果）以及緣覺（Pratyekabuddha，辟支佛）果，『得』是指進入那個意義，『證』是指現前證得，『作』是指造作，這叫做作證得果的聲音。 『解脫縛聲』是指：『縛』是指三種束縛：貪婪、嗔恨、愚癡的束縛。『解脫』是指脫離這三種束縛，這叫做解脫束縛的聲音。 『生三有聲』是指：所謂生有（bhava，欲界、色界、無色界眾生的存在），現有（jati，當下的存在），後有（punabbhava，未來的存在），這叫做出生三有的聲音。 『斷憍慢聲』是指：『憍』是指：色貌上的驕傲、盛年力壯的驕傲、富有的驕傲、自在的驕傲、姓氏的驕傲、行善的驕傲、壽命長的驕傲、聰明的驕傲，這叫做八種驕傲。『慢』是指：慢、過慢、大慢、增上慢、我慢、不如慢、勝慢、邪慢，這叫做七種慢。『斷』是指：斷除驕傲和慢，這叫做斷除憍慢的聲音。 『通達諸法聲』是指：『通達』是指：如實地瞭解境界。『諸法』是指：善法和不善法。五欲的享樂用具是不善法，去除斷絕五欲就是善法，這叫做通達諸法的聲音。 『如法分別聲』是指：『如』是指等同，『法』是指：善法、不善法。不善法是指：不斷絕五欲
【English Translation】 English version: 『Three Tranquilities』 refer to: tranquility of body, which is the absence of three transgressions of the body; tranquility of speech, which is the absence of four transgressions of speech; tranquility of mind, which is the absence of greed, hatred, and delusion. 『Guarding』 refers to: guarding the six senses (eyes, ears, nose, tongue, body, and mind). 『Peacefulness』 refers to: dwelling together, living in harmony, not seeking the faults of others, being content, having few desires, and not seeking length or shortness (right or wrong). 『Not seeking the faults of others』 refers to: not seeking each other's faults, not using this to speak about others; this is called bestowing the sound of tranquility, guarding, and peacefulness. 『The sound of the Seven Noble Treasures』 refers to: one, faith (saddha); two, shame (hiri); three, embarrassment (ottappa); four, generosity (caga); five, morality (sila); six, learning (suta); seven, wisdom (panna); this is called the sound of the Seven Noble Treasures. 『The sound of distinguishing name and form』 refers to: 『name』 (nama) refers to the four aggregates (vedana, sanna, sankhara, vinnana); 『form』 (rupa) refers to the four great elements (earth, water, fire, wind). 『Distinguishing』 refers to: distinguishing name and form; this is called the sound of distinguishing name and form. 『The sound of the ultimate meaning』 refers to: distinguishing the five aggregates (rupa, vedana, sanna, sankhara, vinnana); this is called the sound of the ultimate meaning. 『The sound of realizing and attaining the fruit』 refers to: 『fruit』 (phala) refers to the four fruits, Sotapanna (stream-enterer) to Arahat (worthy one) and Pratyekabuddha (solitary buddha) fruit; 『attaining』 (adhigama) refers to entering that meaning; 『realizing』 (sacchikarana) refers to realizing directly; 『doing』 (kiriya) refers to creating; this is called the sound of realizing and attaining the fruit. 『The sound of liberation from bonds』 refers to: 『bonds』 (bandhana) refers to the three bonds: the bonds of greed, hatred, and delusion. 『Liberation』 (vimokha) refers to being free from these three bonds; this is called the sound of liberation from bonds. 『The sound of arising in the three existences』 refers to: namely, arising in existence (bhava), present existence (jati), and future existence (punabbhava); this is called the sound of arising in the three existences. 『The sound of abandoning pride and conceit』 refers to: 『pride』 (makkha) refers to: pride in appearance, pride in youth and strength, pride in wealth, pride in freedom, pride in lineage, pride in doing good, pride in longevity, pride in intelligence; these are called the eight prides. 『Conceit』 (mana) refers to: conceit, excessive conceit, overweening conceit, 『I am』 conceit, inferior conceit, superior conceit, wrong conceit; these are called the seven conceits. 『Abandoning』 (pajahana) refers to: abandoning pride and conceit; this is called the sound of abandoning pride and conceit. 『The sound of understanding all dharmas』 refers to: 『understanding』 (parijana) refers to: knowing the realm as it is. 『All dharmas』 refers to: wholesome and unwholesome dharmas. The instruments of the five desires are unwholesome dharmas; removing and abandoning the five desires is wholesome dharma; this is called the sound of understanding all dharmas. 『The sound of rightly distinguishing』 refers to: 『rightly』 (yatha) refers to equally; 『dharma』 (dhamma) refers to: wholesome dharma and unwholesome dharma. Unwholesome dharma refers to: not abandoning the five desires.
眾具；善法者，斷五欲眾具。斷者，破滅義，此謂如法分別聲。
「樂不樂第一義聲者，樂者，五欲境界；不樂者，不著五欲；第一義者，空無相；此謂樂不樂第一義聲。
「斷愛聲者，愛者，色愛乃至觸愛；斷者，滅除；此謂斷愛聲。
「勝乘聲者，所謂三乘：佛乘、緣覺乘、聲聞乘；般若波羅蜜十地，此謂佛乘。調伏自身、寂靜自身，令自身入涅槃，此謂緣覺乘。軟根眾生、怖畏眾生，欲出生死，此謂聲聞乘。此謂勝乘聲。
「信、精進、念、定意、慧聲者，隨逐不異思惟觀，此謂信；勇猛勤策、行事持事，此謂精進；專攝一心此謂念；諸事不動此謂定意；般若純一平等此謂慧；此謂信精進念定意慧聲。
「攝伏六入，不得不知六通聲者，六入者，眼入乃至意入；攝伏者，攝伏色乃至攝伏法；六通者，天眼、天耳，他心智、宿命智，身通、漏盡通。不知者無明，不得不知者，除彼無明。此謂攝伏六入，不得不知六通聲。
「覺一切智聲者，一切智者，一切世法皆悉知。世者，唸唸生滅。複次世者，諸陰界入。複次世者二種：一眾生世、二者行世。眾生世者，一切諸眾生：行世者，眾生住處，一切世界可知、悉知。智者二種：聲聞智、一切智，此謂智覺者。覺自身、覺他身，
【現代漢語翻譯】 現代漢語譯本 『眾具；善法者，斷五欲眾具。』斷，意味著破滅，這裡指的是如法分辨聲音。
『樂不樂第一義聲者，樂者，五欲境界；不樂者，不執著五欲；第一義者，空無相；』這指的是樂與不樂的第一義之聲。
『斷愛聲者，愛者，色愛乃至觸愛；斷者，滅除；』這指的是斷絕愛慾之聲。
『勝乘聲者，所謂三乘：佛乘、緣覺乘、聲聞乘；般若波羅蜜十地，』這指的是佛乘（Buddha-yana）。『調伏自身、寂靜自身，令自身入涅槃，』這指的是緣覺乘（Pratyekabuddha-yana）。『軟根眾生、怖畏眾生，欲出生死，』這指的是聲聞乘（Sravaka-yana）。這指的是勝乘之聲。
『信、精進、念、定意、慧聲者，隨逐不異思惟觀，』這指的是信（sraddha）；『勇猛勤策、行事持事，』這指的是精進（virya）；『專攝一心』這指的是念（smrti）；『諸事不動』這指的是定意（samadhi）；『般若純一平等』這指的是慧（prajna）；這指的是信、精進、念、定意、慧之聲。
『攝伏六入，不得不知六通聲者，六入者，眼入乃至意入；攝伏者，攝伏色乃至攝伏法；六通者，天眼（divyacaksu）、天耳（divyasrotra），他心智（paracittajnana）、宿命智（purvanivasanusmrti-jnana），身通（rddhi-saksatkarana-bala）、漏盡通（asravaksaya-jnana）。不知者無明，不得不知者，除彼無明。』這指的是攝伏六入，必須知曉六神通之聲。
『覺一切智聲者，一切智者，一切世法皆悉知。世者，唸唸生滅。複次世者，諸陰界入。複次世者二種：一眾生世、二者行世。眾生世者，一切諸眾生：行世者，眾生住處，一切世界可知、悉知。智者二種：聲聞智、一切智，此謂智覺者。覺自身、覺他身』
【English Translation】 English version 'Possessions; those with good qualities, severing the possessions of the five desires.' 'Severing' means destruction, referring to the lawful discernment of sounds.
'The sound of pleasure, displeasure, and the ultimate meaning: 'Pleasure' refers to the realm of the five desires; 'displeasure' refers to non-attachment to the five desires; 'the ultimate meaning' refers to emptiness and absence of characteristics.' This refers to the sound of pleasure, displeasure, and the ultimate meaning.
'The sound of severing love: 'Love' refers to love of form, and so on, up to love of touch; 'severing' means eliminating.' This refers to the sound of severing love.
'The sound of the supreme vehicle, referring to the three vehicles: the Buddha-yana (Buddha Vehicle), the Pratyekabuddha-yana (Pratyekabuddha Vehicle), and the Sravaka-yana (Sravaka Vehicle); the ten stages of Prajnaparamita,' this refers to the Buddha-yana. 'Subduing oneself, pacifying oneself, causing oneself to enter Nirvana,' this refers to the Pratyekabuddha-yana. 'Beings with weak faculties, fearful beings, desiring to escape birth and death,' this refers to the Sravaka-yana. This refers to the sound of the supreme vehicle.
'The sound of faith, vigor, mindfulness, concentration, and wisdom: 'Following without deviation in thought and contemplation,' this refers to sraddha (faith); 'courageously urging oneself on, engaging in activities and upholding principles,' this refers to virya (vigor); 'single-mindedly focusing the mind' this refers to smrti (mindfulness); 'immovability in all matters' this refers to samadhi (concentration); 'prajna (wisdom) that is pure, unified, and equal' this refers to prajna; this refers to the sound of faith, vigor, mindfulness, concentration, and wisdom.
'Subduing the six entrances, one must not be ignorant of the sound of the six superknowledges: the six entrances refer to the eye entrance, and so on, up to the mind entrance; 'subduing' means subduing form, and so on, up to subduing dharmas; the six superknowledges refer to divyacaksu (heavenly eye), divyasrotra (heavenly ear), paracittajnana (knowledge of others' minds), purvanivasanusmrti-jnana (knowledge of past lives), rddhi-saksatkarana-bala (supernatural powers), and asravaksaya-jnana (knowledge of the extinction of outflows). 'Ignorance' means ignorance; 'one must not be ignorant' means eliminating that ignorance.' This refers to the sound of subduing the six entrances and the necessity of knowing the six superknowledges.
'The sound of awakening to all-knowing wisdom: 'All-knowing wisdom' means knowing all worldly dharmas completely. 'The world' refers to arising and ceasing in every moment. Furthermore, 'the world' refers to the skandhas, realms, and entrances. Furthermore, 'the world' is of two types: the world of beings and the world of actions. 'The world of beings' refers to all beings; 'the world of actions' refers to the dwelling places of beings, all knowable worlds, known completely. 'Wisdom' is of two types: the wisdom of Sravakas and all-knowing wisdom; this refers to the one who awakens to wisdom. Awakening to oneself, awakening to others.'
此謂覺一切智聲。
「正殺煩惱聲者，殺者，除斷義；煩惱者，九十八使。欲界苦所斷十使，習滅七使，道諦八使，思惟四使；色界苦所斷九使，習滅六使，道七使，思惟三使；無色亦如是。正者，分明除斷無餘垢。此謂正殺煩惱聲。
「是最後字，過此法不可說聲者，若無有字，此謂涅槃；若有字者，則是生死。最後者，更無有字，唯除羅字。不可說者，不可得、不可分別，無色故不可說。諸法者，謂陰界入三十七品。此謂最後字過此不可說聲。」
文殊師利問經卷上 大正藏第 14 冊 No. 0468 文殊師利問經
文殊師利問經卷下
梁扶南國三藏僧伽婆羅譯
分部品第十五
爾時文殊師利白佛言：「世尊！佛入涅槃后，未來弟子，云何諸部分別？云何根本部？」
佛告文殊師利：「未來我弟子，有二十部能令諸法住。二十部者並得四果，三藏平等無下中上。譬如海水，味無有異；如人有二十子，真實如來所說。文殊師利！根本二部從大乘出，從般若波羅蜜出，聲聞、緣覺、諸佛悉從般若波羅蜜出。文殊師利！如地、水、火、風、虛空，是一切眾生所住處、如是般若波羅蜜及大乘，是一切聲聞緣覺諸佛出處。」
文殊師利白佛言：「世尊！
【現代漢語翻譯】 現代漢語譯本 這被稱為覺一切智聲。
『正殺煩惱聲』是指，『殺』是除斷的意思；『煩惱』是指九十八使（九十八種煩惱）。欲界苦諦所斷的十使，集諦、滅諦各斷七使，道諦斷八使，修所斷四使；色界苦諦所斷九使，集諦、滅諦各斷六使，道諦斷七使，修所斷三使；無色界也是如此。『正』是指分明地除斷，沒有剩餘的污垢。這被稱為正殺煩惱聲。
『是最後字，過此法不可說聲』是指，如果沒有字，這就被稱為涅槃（Nirvana）；如果有字，那就是生死。『最後』是指不再有字，唯有羅字。『不可說』是指不可得、不可分別，因為沒有色相所以不可說。『諸法』是指陰、界、入、三十七道品（三十七種修行方法）。這被稱為最後字，過了這個就不可說。
《文殊師利問經》捲上 大正藏第 14 冊 No. 0468 《文殊師利問經》
《文殊師利問經》卷下
梁扶南國三藏僧伽婆羅譯
分部品第十五
這時，文殊師利（Manjushri）菩薩對佛說：『世尊！佛陀入涅槃（Nirvana）后，未來的弟子們，如何區分各個部派？哪個是根本部？』
佛告訴文殊師利（Manjushri）菩薩：『未來我的弟子們，會有二十個部派能夠使佛法住世。這二十個部派都能證得四果（Sotapanna, Sakadagami, Anagami, Arhat），對三藏（Tripitaka）的理解平等，沒有下、中、上之分。譬如海水，味道沒有不同；如同人有二十個兒子，都是真實如來所說。文殊師利（Manjushri）！根本二部是從大乘（Mahayana）而出，從般若波羅蜜（Prajnaparamita）而出，聲聞（Sravaka）、緣覺（Pratyekabuddha）、諸佛都是從般若波羅蜜（Prajnaparamita）而出。文殊師利（Manjushri）！如同地、水、火、風、虛空，是一切眾生所居住的地方，般若波羅蜜（Prajnaparamita）及大乘（Mahayana）也是一切聲聞（Sravaka）、緣覺（Pratyekabuddha）、諸佛的出生之處。』
文殊師利（Manjushri）菩薩對佛說：『世尊！』
【English Translation】 English version This is called the sound of all-knowing wisdom.
『The sound of rightly killing afflictions』 means that 『killing』 signifies eliminating and cutting off; 『afflictions』 refers to the ninety-eight fetters (ninety-eight kinds of afflictions). The ten fetters to be eliminated in the desire realm through the suffering truth, seven fetters each through the origination and cessation truths, eight fetters through the path truth, and four fetters to be eliminated through cultivation; in the form realm, nine fetters to be eliminated through the suffering truth, six fetters each through the origination and cessation truths, seven fetters through the path truth, and three fetters to be eliminated through cultivation; the same applies to the formless realm. 『Rightly』 means clearly eliminating and cutting off without any remaining defilement. This is called the sound of rightly killing afflictions.
『It is the last word, beyond which the Dharma cannot be spoken』 means that if there is no word, this is called Nirvana; if there is a word, then it is birth and death. 『Last』 means there is no further word, only the word 『Ra』. 『Unspeakable』 means unattainable, indistinguishable, and because it has no form, it is unspeakable. 『All dharmas』 refers to the skandhas (aggregates), realms, entrances, and the thirty-seven factors of enlightenment (thirty-seven practices). This is called the last word, beyond which it cannot be spoken.
Manjushri』s Questions Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0468, Manjushri』s Questions Sutra
Manjushri』s Questions Sutra, Volume 2
Translated by Tripiṭaka Saṃghapāla from Funan during the Liang Dynasty
Chapter 15: Distinguishing the Schools
At that time, Manjushri (Manjushri) Bodhisattva said to the Buddha: 『World Honored One! After the Buddha enters Nirvana, how will future disciples distinguish the various schools? Which is the fundamental school?』
The Buddha told Manjushri (Manjushri): 『In the future, my disciples will have twenty schools that can maintain the Dharma in the world. These twenty schools can all attain the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), and their understanding of the Tripitaka is equal, without lower, middle, or upper distinctions. It is like seawater, with no difference in taste; like a person with twenty sons, all are truly spoken by the Tathagata. Manjushri (Manjushri)! The two fundamental schools come from the Mahayana (Mahayana), from the Prajnaparamita (Prajnaparamita); Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and all Buddhas come from the Prajnaparamita (Prajnaparamita). Manjushri (Manjushri)! Just as earth, water, fire, wind, and space are the dwelling places for all sentient beings, so too, the Prajnaparamita (Prajnaparamita) and the Mahayana (Mahayana) are the places of origin for all Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and Buddhas.』
Manjushri (Manjushri) Bodhisattva said to the Buddha: 『World Honored One!』
云何名部？」
佛告文殊師利：「初二部者，一摩訶僧祇(此言大眾，老少同會共集律部也)，二體毗履(此言老宿，淳老宿人同會共出律部也)。我入涅槃后一百歲，此二部當起，從摩訶僧祇出七部，於此百歲內出一部，名執一語言(所執與僧祇同，故云一也)。于百歲內從執一語言部，復出一部，名出世間語言(稱讚辭也)。于百歲內從出世間語言出一部，名高拘梨柯(是出律主姓也)。于百歲內從高拘梨柯出一部，名多聞(出律主有多聞智也)。于百歲內從多聞出一部，名只底舸(此山名，出律主居之也)。于百歲內從只底舸出一部，名東山(亦律主居也)。于百歲內從東山出一部，名北山(亦律主居也)。此謂從摩訶僧祇部出於七部，及本僧祇，是為八部。于百歲內從體毗履部出十一部，于百歲內出一部，名一切語言(律主執三世有故，一切可厝語言也)。于百歲內從一切語言出一部，名雪山(亦律主居也)。于百歲內從雪山出一部，名犢子(律主姓也)。于百歲內從犢子出一部，名法勝(律主名也)。于百歲內從法勝出一部，名賢(律主名也)。于百歲內從賢部出一部，名一切所貴(律主為通人所重也)。于百歲內從一切所貴出一部，名芿山(律主居也)。于百歲內從芿山出一部，名大不可棄(律主
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做部派？』
佛告訴文殊師利：『最初的兩個部派是：一、摩訶僧祇（Mahāsaṃghika）（意為大眾部，無論老少都共同集會研究律藏）；二、體毗履（Sthavira）（意為上座部，由年長的、德高望重的人共同集會研究律藏）。我入涅槃后一百年，這兩個部派將會興起。從摩訶僧祇部會分出七個部派，在這第一個百年內會分出一個部派，名為執一語言（Ekavyāvahārika）（他們所堅持的與僧祇部相同，所以稱為『一』）。在第一個百年內，從執一語言部會再分出一個部派，名為出世間語言（Lokottaravāda）（這是讚美的稱謂）。在第一個百年內，從出世間語言部會分出一個部派，名為高拘梨柯（Gokulika）（這是分出律藏的領袖的姓氏）。在第一個百年內，從高拘梨柯部會分出一個部派，名為多聞（Bahuśruta）（分出律藏的領袖具有廣博的知識）。在第一個百年內，從多聞部會分出一個部派，名為只底舸（Caitika）（這是山的名字，分出律藏的領袖居住在那裡）。在第一個百年內，從只底舸部會分出一個部派，名為東山（Pūrvaśaila）（也是律藏領袖居住的地方）。在第一個百年內，從東山部會分出一個部派，名為北山（Aparaśaila）（也是律藏領袖居住的地方）。這指的是從摩訶僧祇部所分出的七個部派，加上原本的僧祇部，總共是八個部派。在第一個百年內，從體毗履部會分出十一個部派，在第一個百年內會分出一個部派，名為一切語言（Sarvāstivāda）（律藏領袖認為三世皆有，所以一切都可以用語言表達）。在第一個百年內，從一切語言部會分出一個部派，名為雪山（Haimavata）（也是律藏領袖居住的地方）。在第一個百年內，從雪山部會分出一個部派，名為犢子（Vātsīputrīya）（律藏領袖的姓氏）。在第一個百年內，從犢子部會分出一個部派，名為法勝（Dharmottarīya）（律藏領袖的名字）。在第一個百年內，從法勝部會分出一個部派，名為賢（Bhadrayānīya）（律藏領袖的名字）。在第一個百年內，從賢部會分出一個部派，名為一切所貴（Saṃmatīya）（律藏領袖受到通達之人的重視）。在第一個百年內，從一切所貴部會分出一個部派，名為芿山（Ṣaṇṇagarika）（律藏領袖居住的地方）。在第一個百年內，從芿山部會分出一個部派，名為大不可棄（Mahāgīrika）（律藏領袖……』
【English Translation】 English version: 『What are the names of the schools?』
The Buddha told Mañjuśrī (文殊師利): 『The first two schools are: first, the Mahāsaṃghika (摩訶僧祇) (meaning the Great Assembly, where both young and old gather together to study the Vinaya); second, the Sthavira (體毗履) (meaning the Elders, where venerable elders gather together to produce the Vinaya). One hundred years after my Parinirvana, these two schools will arise. From the Mahāsaṃghika will emerge seven schools. Within this first hundred years, one school will emerge, named Ekavyāvahārika (執一語言) (they hold the same views as the Saṃghika, hence the name 『One』). Within the first hundred years, from the Ekavyāvahārika school, another school will emerge, named Lokottaravāda (出世間語言) (a term of praise). Within the first hundred years, from the Lokottaravāda school, one school will emerge, named Gokulika (高拘梨柯) (this is the surname of the leader who produced the Vinaya). Within the first hundred years, from the Gokulika school, one school will emerge, named Bahuśruta (多聞) (the leader who produced the Vinaya has vast knowledge). Within the first hundred years, from the Bahuśruta school, one school will emerge, named Caitika (只底舸) (this is the name of the mountain where the leader who produced the Vinaya resides). Within the first hundred years, from the Caitika school, one school will emerge, named Pūrvaśaila (東山) (also where the Vinaya leader resides). Within the first hundred years, from the Pūrvaśaila school, one school will emerge, named Aparaśaila (北山) (also where the Vinaya leader resides). This refers to the seven schools that emerged from the Mahāsaṃghika school, plus the original Saṃghika school, making a total of eight schools. Within the first hundred years, eleven schools will emerge from the Sthavira school. Within the first hundred years, one school will emerge, named Sarvāstivāda (一切語言) (the Vinaya leader believes that all three times exist, so everything can be expressed in language). Within the first hundred years, from the Sarvāstivāda school, one school will emerge, named Haimavata (雪山) (also where the Vinaya leader resides). Within the first hundred years, from the Haimavata school, one school will emerge, named Vātsīputrīya (犢子) (the surname of the Vinaya leader). Within the first hundred years, from the Vātsīputrīya school, one school will emerge, named Dharmottarīya (法勝) (the name of the Vinaya leader). Within the first hundred years, from the Dharmottarīya school, one school will emerge, named Bhadrayānīya (賢) (the name of the Vinaya leader). Within the first hundred years, from the Bhadrayānīya school, one school will emerge, named Saṃmatīya (一切所貴) (the Vinaya leader is respected by knowledgeable people). Within the first hundred years, from the Saṃmatīya school, one school will emerge, named Ṣaṇṇagarika (芿山) (where the Vinaya leader resides). Within the first hundred years, from the Ṣaṇṇagarika school, one school will emerge, named Mahāgīrika (大不可棄) (the Vinaya leader...』
初生母棄之於井，父追尋之，雖墜不死，故云不可棄也；又名能射)。于百歲內從大不可棄出一部，名法護(律主名也)。于百歲內從法護出一部，名迦葉比(律主姓也)。于百歲內從迦葉比出一部，名修妒路句(律主執修妒路義也)。此謂體毗履部出十一部，及體毗履，成二十部。」
佛說此祇夜：
「摩訶僧祇部， 分別出有七， 體毗履十一， 是謂二十部。 十八及本二， 悉從大乘出， 無是亦無非， 我說未來起。」
雜問品第十六
爾時文殊師利白佛言：「世尊！未來外道說如是語：『世尊往昔說《火聚經》，六十比丘死、六十比丘休道、六十比丘解脫。』外道當如是說：『世尊非一切智。何以故？不見此事故。』當云何答？」
佛告文殊師利：「如人然燈，不為殺蟲。文殊師利！如來如是隨眾生所堪，則為彼說，如來說法無非因緣。若有眾生有殺生業，必受果報。彼眾生不堪受法，是故休道。彼眾生堪受法，則得解脫。皆隨其因緣，非如來所作。何以故？佛從世間生，佛不說佛造世間。若人殺生自得短命，若人不殺自得長壽及解脫果。此諸眾生雖復休道，如來未來必當化度。是故，文殊師利！如來無過。文殊師利！如日月光照拘牟頭、分陀利郁、波羅花等
【現代漢語翻譯】 現代漢語譯本：最初，（此部）被母親遺棄在井中，父親去尋找，即使墜落也沒有死，所以說不可遺棄；又名能射（Nengshe）。在一百年內從大不可棄（Da Bukeqi）分出一部，名叫法護（Fahu）（是一位律主的名稱）。在一百年內從法護（Fahu）分出一部，名叫迦葉比（Jiayebi）（是律主的姓氏）。在一百年內從迦葉比（Jiayebi）分出一部，名叫修妒路句（Xiudoulouju）（律主執掌修妒路（Xiudoulou）的意義）。這就是說，從體毗履部（Tipi Lü Bu）分出十一部，加上體毗履部（Tipi Lü Bu）本身，共計二十部。
佛陀說了這段偈頌：
『摩訶僧祇部（Mahasanghika）， 分別出了七部， 體毗履部（Tipi Lü Bu）十一， 這就是所謂的二十部。 十八部及根本二部， 全部從大乘（Mahayana）而出， 無所謂是也無所謂非， 我說未來會興起。』
雜問品第十六
這時，文殊師利（Manjushri）菩薩對佛說：『世尊！未來外道會說這樣的話：『世尊往昔說了《火聚經（Huoju Jing）》，導致六十位比丘死亡、六十位比丘放棄修行、六十位比丘得到解脫。』外道會這樣說：『世尊不是一切智者。為什麼呢？因為沒有預見到這件事。』我們應當如何回答？』
佛告訴文殊師利（Manjushri）：『如同人們點燈，不是爲了殺死蟲子。文殊師利（Manjushri）！如來是這樣隨順眾生所能接受的程度，才為他們說法，如來說法沒有不是因為因緣的。如果有眾生有殺生的業，必定會受到果報。那些眾生不能承受佛法，所以放棄修行。那些眾生能夠承受佛法，就得到解脫。一切都隨順他們的因緣，不是如來所造成的。為什麼呢？佛從世間產生，佛不說佛創造世間。如果有人殺生，自己就會得到短命的果報；如果有人不殺生，自己就會得到長壽以及解脫的果報。這些眾生即使放棄修行，如來未來必定會教化他們。所以，文殊師利（Manjushri）！如來沒有過失。文殊師利（Manjushri）！如同日月的光芒照耀拘牟頭（Gou Moutou）、分陀利郁（Fentuo Liyu）、波羅花（Baluo Hua）等。』
【English Translation】 English version: Initially, (this school) was abandoned by its mother in a well, and the father went to search for it. Even though it fell, it did not die, hence the name 'Inabandonable'; it is also named Nengshe (meaning 'able to shoot'). Within a hundred years, from Da Bukeqi (Great Inabandonable) emerged a school named Fahu (Dharma Protector) (the name of a Vinaya master). Within a hundred years, from Fahu (Dharma Protector) emerged a school named Jiayebi (Kashyapi) (the surname of a Vinaya master). Within a hundred years, from Jiayebi (Kashyapi) emerged a school named Xiudoulouju (Sutrakrita) (the Vinaya master who upheld the meaning of Sutrakrita). This means that from the Tipi Lü Bu (Theravada) school, eleven schools emerged, and together with the Tipi Lü Bu (Theravada) itself, there are twenty schools.
The Buddha spoke this Gatha:
'The Mahasanghika (Great Assembly School), separately produced seven schools, The Tipi Lü Bu (Theravada) eleven, these are the so-called twenty schools. The eighteen and the original two, all came from the Mahayana (Great Vehicle), There is neither right nor wrong, I say they will arise in the future.'
Miscellaneous Questions, Chapter Sixteen
At that time, Manjushri (Bodhisattva of Wisdom) said to the Buddha: 'World Honored One! In the future, non-Buddhists will say such words: 'The World Honored One formerly spoke the Huoju Jing (Fire Mass Sutra), which caused sixty Bhikkhus to die, sixty Bhikkhus to abandon the path, and sixty Bhikkhus to attain liberation.' Non-Buddhists will say: 'The World Honored One is not omniscient. Why? Because he did not foresee this event.' How should we answer?'
The Buddha told Manjushri (Bodhisattva of Wisdom): 'It is like a person lighting a lamp, not to kill insects. Manjushri (Bodhisattva of Wisdom)! The Tathagata speaks according to what beings can bear, and the Tathagata's teachings are never without cause and condition. If there are beings with the karma of killing, they will surely receive the consequences. Those beings are unable to receive the Dharma, therefore they abandon the path. Those beings are able to receive the Dharma, and thus attain liberation. All follow their own causes and conditions, not what the Tathagata has created. Why? The Buddha arises from the world, the Buddha does not say that the Buddha created the world. If a person kills, they will receive a short life; if a person does not kill, they will receive longevity and the fruit of liberation. Even though these beings abandon the path, the Tathagata will surely transform and liberate them in the future. Therefore, Manjushri (Bodhisattva of Wisdom)! The Tathagata is without fault. Manjushri (Bodhisattva of Wisdom)! Like the light of the sun and moon shining on Gou Moutou (Kumuda), Fentuo Liyu (Pundarika), Baluo Hua (Utpala) flowers, etc.'
，或有合者、或有開者、或墮落者，非是日月有分別心。何以故？日月無心故。以無心故，自開自落，非日月過。文殊師利！如來說法亦復如是，有眾生長壽、短壽，無病、有病，多病、少病，可憎、可愛，有下、中、上，貧富、貴賤；生閻浮提、生郁單越、生拘耶尼、生弗于逮、生四天王處，乃至非想非非想處。有生地獄、餓鬼、畜生、阿修羅等，自業為財、自業為分，業為生處。唯業所造非余物造，有上中下，非我所造。何以故？一切諸眾生自業為財故。」
爾時文殊師利白佛言：「世尊！菩薩摩訶薩事施，有婦兒施等。如須達拏以二子施醜婆羅門，此婆羅門打此二兒。世尊！何故無平等慈心？若菩薩無慈悲心，不名菩薩。世尊！諸菩薩有平等心不？若有等心，云何以兒與人打拍？有人此問，當云何答？」
佛告文殊師利：「如人有兩兒，以其小兒施於大兒。文殊師利！此父母是平等心不？大兒打拍，小兒遂死。文殊師利！誰當得罪？」
文殊師利白佛言：「世尊！父母等心無有罪過，大兒自得此罪。」
佛告文殊師利：「我于眾生常平等心，如羅睺羅可愛可念，提婆達多亦可愛可念。文殊師利！是故菩薩無有罪過。複次，文殊師利！如有一人日日施食，有人來乞，此人即施。因得食故
【現代漢語翻譯】 現代漢語譯本：或者花朵盛開，或者花朵凋謝，或者花朵墜落，這不是因為太陽和月亮有分別心。為什麼呢？因為太陽和月亮沒有心。因為沒有心，花朵自己開放自己凋落，這不是太陽和月亮的過錯。文殊師利（Manjushri，菩薩名）！如來說法也是這樣，有的眾生長壽，有的眾生短壽，有的無病，有的有病，有的多病，有的少病，有的令人憎恨，有的令人喜愛，有的下等，有的中等，有的上等，有的貧窮，有的富有，有的尊貴，有的卑賤；生在閻浮提（Jambudvipa，我們所居住的娑婆世界），生在郁單越（Uttarakuru，四大部洲之一，位於北方），生在拘耶尼（Godaniya，四大部洲之一，位於西方），生在弗于逮（Purvavideha，四大部洲之一，位於東方），生在四天王處（Cāturmahārājakāyikas，欲界六天之一），乃至生在非想非非想處（Naivasamjnanasamjnayatana，三界最高處）。有的生地獄（Naraka，受苦之處），餓鬼（Preta，六道之一，常受飢渴之苦），畜生（Tiryagyoni，六道之一），阿修羅（Asura，一種非神非鬼的生命形式）等，各自的業力是他們的財富，各自的業力是他們的命運，業力是他們出生的處所。只有業力所造，不是其他事物所造，有上中下之分，不是我（佛陀）所造。為什麼呢？因為一切眾生都以自己的業力為財富。」
當時，文殊師利（Manjushri）菩薩對佛說：「世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）佈施，有佈施妻子兒女等情況。比如須達拏（Sudatta，給孤獨長者）將兩個兒子佈施給醜陋的婆羅門（Brahmin，古印度僧侶），這個婆羅門毆打這兩個孩子。世尊！為什麼沒有平等的慈悲心呢？如果菩薩沒有慈悲心，就不能稱為菩薩。世尊！諸位菩薩有平等心嗎？如果有平等心，為什麼把孩子給別人打罵？如果有人這樣問，應當如何回答？」
佛告訴文殊師利（Manjushri）：「比如一個人有兩個兒子，把小兒子施捨給大兒子。文殊師利（Manjushri）！這對父母是平等心嗎？大兒子毆打小兒子，小兒子因此而死。文殊師利（Manjushri）！誰應當獲罪？」
文殊師利（Manjushri）對佛說：「世尊！父母是平等心，沒有罪過，大兒子自己承擔這個罪過。」
佛告訴文殊師利（Manjushri）：「我對眾生常懷平等心，就像羅睺羅（Rahula，佛陀的兒子）可愛可念，提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）也可愛可念。文殊師利（Manjushri）！所以菩薩沒有罪過。再次，文殊師利（Manjushri）！比如有一個人每天施捨食物，有人來乞討，這個人就施捨。因為得到食物的緣故，
【English Translation】 English version: Some flowers bloom, some wither, and some fall, but it is not because the sun and moon have discriminating minds. Why is that? Because the sun and moon have no mind. Because they have no mind, the flowers open and fall on their own; it is not the fault of the sun and moon. Manjushri (Manjushri, name of a Bodhisattva)! The Tathagata's (Tathagata, 'He Who Has Thus Come', an epithet of the Buddha) teaching is also like this: some beings have long lives, some have short lives, some are without illness, some have illness, some have much illness, some have little illness, some are hateful, some are lovable, some are inferior, some are middling, some are superior, some are poor, some are rich, some are noble, some are lowly; some are born in Jambudvipa (Jambudvipa, the world we live in), some are born in Uttarakuru (Uttarakuru, one of the four great continents, located in the north), some are born in Godaniya (Godaniya, one of the four great continents, located in the west), some are born in Purvavideha (Purvavideha, one of the four great continents, located in the east), some are born in the realm of the Four Heavenly Kings (Cāturmahārājakāyikas, one of the six heavens of the desire realm), and even up to the realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnayatana, the highest realm of the three realms). Some are born in hell (Naraka, a place of suffering), as hungry ghosts (Preta, one of the six realms, constantly suffering from hunger and thirst), as animals (Tiryagyoni, one of the six realms), as asuras (Asura, a life form that is neither god nor ghost), etc. Their own karma is their wealth, their own karma is their destiny, and karma is the place of their birth. Only karma creates, not other things; there are superior, middling, and inferior, but it is not created by me (the Buddha). Why is that? Because all beings take their own karma as their wealth.'
At that time, the Bodhisattva Manjushri (Manjushri) said to the Buddha: 'World Honored One! When Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) give alms, there are cases of giving away wives and children. For example, Sudatta (Sudatta, Anathapindika) gave his two sons to an ugly Brahmin (Brahmin, ancient Indian priest), and this Brahmin beat these two children. World Honored One! Why is there no equal compassion? If a Bodhisattva has no compassion, he cannot be called a Bodhisattva. World Honored One! Do all Bodhisattvas have equal minds? If they have equal minds, why give their children to others to be beaten? If someone asks this, how should we answer?'
The Buddha told Manjushri (Manjushri): 'Suppose a person has two sons and gives the younger son to the older son. Manjushri (Manjushri)! Do these parents have an equal mind? The older son beats the younger son, and the younger son dies as a result. Manjushri (Manjushri)! Who should be blamed?'
Manjushri (Manjushri) said to the Buddha: 'World Honored One! The parents have an equal mind and are not at fault; the older son bears the guilt himself.'
The Buddha told Manjushri (Manjushri): 'I always have an equal mind towards all beings, just as Rahula (Rahula, the Buddha's son) is lovable and memorable, so is Devadatta (Devadatta, the Buddha's cousin, who often opposed the Buddha). Manjushri (Manjushri)! Therefore, Bodhisattvas are without fault. Furthermore, Manjushri (Manjushri)! Suppose a person gives food every day, and someone comes to beg, and this person gives alms. Because of receiving the food,
，劫盜他財。文殊師利！是誰得罪？」
文殊師利白佛言：「世尊！非施主得罪。施主唯有施意，不令作盜。」
佛告文殊師利：「如是！諸菩薩唯有施意，無有殺心，是故菩薩成無害想，有人殺害自得殺罪。」
佛說此祇夜：
「常行平等心， 施時無害想， 彼自有殺罪， 我平等無過。 有壽有壽想， 復有殺害心， 命斷於此時， 害者得殺罪。 若無有壽命， 而作壽命心， 於此起害想， 亦得言有罪。 提婆及羅睺， 愛念無有二， 如是慈悲心， 是菩薩平等。」
文殊師利白佛言：「世尊！如是，如是！誠如聖言。」
爾時文殊師利白佛言：「世尊！未來有人當難如來：『世尊常言：「若人能說二十四處，便生二十四處。二十四處者，一洲王、二洲王、三洲王、四洲王、四天王，乃至他化自在天王。梵身，梵富樓、大梵，得須陀洹乃至阿羅漢，有大智慧有諸善行，不動不放逸，此謂二十四處。」如來今既能說，亦應得此處。』彼邪見難當云何答？」
佛告文殊師利：「如來說法不為此因緣。文殊師利！如日月光利益諸花，雖有此力不求恩報。何以故？日月無心故。文殊師利！如來如是，不求報故為人說法。何以故？如來無
{ "translations": [ "，劫匪盜取他的財物。文殊師利（Manjushri，菩薩名）！是誰犯了罪？』", "", "文殊師利（Manjushri）對佛說：『世尊！不是施主犯了罪。施主只有佈施的意願，沒有教唆作盜。』", "", "佛告訴文殊師利（Manjushri）：『是的！諸位菩薩只有佈施的意願，沒有殺害的心，因此菩薩成就無害的想法，有人殺害（受施者）自己承擔殺罪。』", "", "佛說了這段偈語：", "", "『常懷平等心， 佈施時無害想，", "他自有殺罪， 我平等無過。", "有壽命有壽命想， 復有殺害心，", "命斷於此時， 害者得殺罪。", "若沒有壽命， 卻當作有壽命想，", "於此生起加害的想法， 也可說是有罪。", "提婆（Deva，天神）及羅睺（Rahu，星名）， 愛念沒有分別，", "如此慈悲心， 是菩薩的平等。』", "", "文殊師利（Manjushri）對佛說：『世尊！是的，是的！確實如您所說。』", "", "這時，文殊師利（Manjushri）對佛說：『世尊！未來有人會為難如來（Tathagata，佛的稱號），說：「世尊常說：『如果有人能說出二十四處，便會生在二十四處。二十四處是指：一洲王、二洲王、三洲王、四洲王、四大天王，乃至他化自在天王（Paranirmita-vasavartin，欲界第六天之主）。梵身（Brahma-kaya，色界初禪天眾）、梵富樓（Brahma-purohita，色界初禪天眾）、大梵（Maha-brahma，色界初禪天王），證得須陀洹（Srotapanna，入流果）乃至阿羅漢（Arhat，無學果），有大智慧有諸善行，不動搖不放逸，這就是二十四處。』如來現在既然能說，也應該得到這些果位。」這種邪見的詰難應當如何回答？』", "", "佛告訴文殊師利（Manjushri）：『如來說法不是爲了這個因緣。文殊師利（Manjushri）！如同日月的光芒利益各種花朵，雖然有這樣的力量，卻不求回報。為什麼呢？因為日月沒有私心。文殊師利（Manjushri）！如來也是這樣，不求回報才為人說法。為什麼呢？如來沒有" ], "english_translations": [ 'robbers steal his property. Manjushri (Manjushri, name of a Bodhisattva)! Who is at fault?', '', 'Manjushri (Manjushri) said to the Buddha: \'World Honored One! It is not the donor who is at fault. The donor only has the intention to give, not to instigate theft.\'', '', 'The Buddha told Manjushri (Manjushri): \'That is so! All Bodhisattvas only have the intention to give, not the intention to kill. Therefore, Bodhisattvas achieve the thought of harmlessness. If someone kills (the recipient), they bear the sin of killing themselves.\'', '', 'The Buddha spoke this verse:', '', '\'Always maintain an equal mind, Have no harmful thoughts when giving,', 'He himself bears the sin of killing, I am equal and without fault.', 'There is life and the thought of life, And also the intention to kill,', 'Life ends at this moment, The killer bears the sin of killing.', 'If there is no life, But one thinks there is life,', 'If one arises with the thought of harming, It can also be said there is sin.', 'Devas (Deva, gods) and Rahu (Rahu, name of a star), Love and care are without distinction,', 'Such a compassionate heart, Is the equality of a Bodhisattva.\'', '', 'Manjushri (Manjushri) said to the Buddha: \'World Honored One! Yes, yes! Truly as you say.\'', '', 'At that time, Manjushri (Manjushri) said to the Buddha: \'World Honored One! In the future, someone will challenge the Tathagata (Tathagata, title of the Buddha), saying: "The World Honored One often says: \'If someone can speak of the twenty-four places, they will be born in the twenty-four places. The twenty-four places refer to: the king of one continent, the king of two continents, the king of three continents, the king of four continents, the Four Heavenly Kings, and even the Paranirmita-vasavartin (Paranirmita-vasavartin, lord of the sixth heaven of the desire realm). Brahma-kaya (Brahma-kaya, beings of the first dhyana heaven of the form realm), Brahma-purohita (Brahma-purohita, beings of the first dhyana heaven of the form realm), Maha-brahma (Maha-brahma, king of the first dhyana heaven of the form realm), attaining Srotapanna (Srotapanna, stream-enterer) up to Arhat (Arhat, one beyond learning), having great wisdom and all good deeds, unmoving and not lax, these are the twenty-four places.\' Since the Tathagata can now speak of them, he should also attain these positions." How should we answer this challenge of wrong views?\'', '', 'The Buddha told Manjushri (Manjushri): \'The Tathagata speaks the Dharma not for this reason. Manjushri (Manjushri)! Just as the light of the sun and moon benefits all flowers, although it has this power, it does not seek reward. Why? Because the sun and moon have no selfish intentions. Manjushri (Manjushri)! The Tathagata is like this, speaking the Dharma for others without seeking reward. Why? The Tathagata has no' ] }
心故。文殊師利！如來於諸法中無有染著。是故，文殊師利！我所說法無為我義。何以故？昔於三阿僧祇劫，施頭目、髓腦、手足、支節、國城、妻子、奴婢、象馬，種種佈施。如來於彼無求報心，如來不求世間果報。何以故？我說諸法無為我義，不為自身、不為他身、不為自他身。若為自身、他身及自他身，如來便有所著。」
佛告文殊師利：「猶如日月不作是思惟：『花當報我恩？不報我恩？』日月無心故，如來亦無心。何以故？如來無可取。既無可取，云何當得報？於是夜雖言我得阿耨多羅三藐三菩提道，我亦不說一字。何以故？無可取故。如來不可取，如來無得果。何以故？離苦樂故。我先思惟是時得菩提，一切所求悉得，亦無所得，無形無相。」
佛說是祇夜：
「日月照諸花， 無有恩報想， 如來無可取， 不求報亦然。」
爾時文殊師利白佛言：「世尊先說無有眾生非時節死。何以故？雖必當死，非時不死，故諸邪見人當作是說：『至其死時我乃得殺，是故殺者無有罪過。何以故？是其死時故。是故我殺，無有罪過。』當云何答？」
佛告文殊師利：「譬如有人造作宮殿，既已成就，樂欲住止，問占相者：『何日好住？何日不好？』彼人答言：『汝不宜入。何以故
【現代漢語翻譯】 現代漢語譯本 佛說：'因為這個緣故。文殊師利（Manjusri，菩薩名）！如來對於一切法都沒有任何染著。所以，文殊師利！我所說的法不是爲了我自己的利益。為什麼呢？過去在無數阿僧祇劫（asamkhya kalpa，極長的時間單位）中，我施捨頭、眼睛、骨髓、腦、手、腳、肢體、關節、國家、城池、妻子、奴婢、象、馬，種種佈施。如來對於這些沒有求回報的心，如來不求世間的果報。為什麼呢？我說一切法不是爲了我自己的利益，不是爲了自身，不是爲了他人，也不是爲了自己和他人。如果爲了自身、他人以及自己和他人，如來就有所執著了。'
佛告訴文殊師利：'就像太陽和月亮不會這樣想：『花應當報答我的恩情嗎？不報答我的恩情嗎？』太陽和月亮沒有這樣的心，所以如來也沒有這樣的心。為什麼呢？如來沒有什麼可以獲取的。既然沒有什麼可以獲取的，怎麼會得到回報呢？所以在那個夜晚，雖然我說我得到了阿耨多羅三藐三菩提道（anuttara-samyak-sambodhi，無上正等正覺），我也沒有說一個字。為什麼呢？因為沒有什麼可以獲取的。如來是不可獲取的，如來沒有得到任何果。為什麼呢？因為已經脫離了苦和樂。我先前思惟，在那個時候得到菩提，一切所求都得到了，但實際上也沒有得到什麼，因為菩提是無形無相的。'
佛說了這首偈語：
'太陽和月亮照耀著花朵， 沒有期望恩情回報的想法， 如來沒有什麼可以獲取的， 不求回報也是這樣。'
這時，文殊師利問佛說：'世尊先前說沒有眾生會非時節死亡。為什麼呢？雖然必定會死，但不是時候就不會死，所以那些邪見的人會這樣說：『等到他該死的時候我才殺他，所以殺人的人沒有罪過。為什麼呢？因為是他該死的時候。所以是我殺的，沒有罪過。』應當如何回答他們呢？'
佛告訴文殊師利：'譬如有人建造宮殿，已經建造完成，想要居住，問占卜的人：『哪一天適合入住？哪一天不適合？』那人回答說：『你不適合入住。為什麼呢？』
【English Translation】 English version The Buddha said: 'For this reason, Manjusri! The Tathagata (如來，another name for the Buddha) has no attachment to any dharma (法，teachings, laws). Therefore, Manjusri! The dharma I speak is not for my own benefit. Why? In the past, for countless asamkhya kalpas (阿僧祇劫，immeasurably long periods of time), I gave away my head, eyes, marrow, brain, hands, feet, limbs, joints, kingdoms, cities, wives, servants, elephants, horses, and all kinds of donations. The Tathagata has no desire for reward for these, and the Tathagata does not seek worldly rewards. Why? I say that all dharmas are not for my own benefit, not for myself, not for others, and not for both myself and others. If it were for myself, others, or both myself and others, the Tathagata would be attached.'
The Buddha told Manjusri: 'It is like the sun and moon do not think: 『Should the flowers repay my kindness? Should they not repay my kindness?』 The sun and moon have no such thoughts, so the Tathagata also has no such thoughts. Why? The Tathagata has nothing to grasp. Since there is nothing to grasp, how can there be any repayment? Therefore, on that night, although I said I attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment), I did not speak a single word. Why? Because there is nothing to grasp. The Tathagata is ungraspable, and the Tathagata has not attained any fruit. Why? Because I have transcended suffering and happiness. I thought before that I would attain Bodhi (菩提，enlightenment) at that time, and all that was sought would be obtained, but in reality, nothing was obtained, because Bodhi is formless and without characteristics.'
The Buddha spoke this gatha (祇夜，verse):
'The sun and moon shine on the flowers, Without expecting any repayment of kindness, The Tathagata has nothing to grasp, Not seeking repayment is also like this.'
At that time, Manjusri asked the Buddha: 'World Honored One, you said before that no sentient being dies before their time. Why? Although they will surely die, they will not die before their time, so those with wrong views will say: 『I will kill him when it is his time to die, so the killer has no fault. Why? Because it is his time to die. Therefore, I kill him, and there is no fault.』 How should we answer them?'
The Buddha told Manjusri: 'For example, someone builds a palace, and after it is completed, they want to live in it, and they ask a diviner: 『Which day is good to move in? Which day is not good?』 That person answers: 『It is not suitable for you to move in. Why?』
？必當為火之所燒故。若人故燒亦必被燒，若不故燒亦被燒故。』主人又言：『若有此事，作何方計？』相師答言：『當勤守護。』主人即便勤加守護。有人將火，來燒此宮。文殊師利，此持火人有罪過不？」
文殊師利言：「世尊！有罪，有罪！」
「如是，文殊師利！若死時、若非死時，有殺害者，必得殺罪，當入地獄，如燒宮殿。」
佛說此祇夜：
「至時不至時， 若人殺害彼， 必當入地獄， 譬如燒宮殿。」
爾時文殊師利白佛言：「世尊！未來邪見當說此言：『有人殺人不得殺罪。何以故？殺身不殺命。若身是命，如父母死，其子燒身應得殺罪。何以故？身是命故。故知身非壽命，壽命非身。何以故？身異命異故。若身即是命，若命即是身，燒身即燒命；若壽命往後世，身亦應往；若身被燒，命不被燒，是故知身非即是命。何以故？命不可燒故，是故身非是命，命非是身。是故殺身不得殺罪。何以故？以異故。如人問路，彼直動身。如是世尊，別燒別得罪。何以故？命往後世，身猶在故，以是故知身非壽命。』世尊！有人能殺命不？若人能殺命者，不應更生；若命已被殺，不須涅槃；若身是壽命，身被殺時，命亦被殺；若身是壽命，殺身則得涅槃。何以故？以無異故
【現代漢語翻譯】 『必定會被火燒燬。如果有人故意燒，一定會被燒，如果不是故意燒，也會被燒。』主人又問：『如果真有此事，該怎麼辦？』相師回答說：『應當勤加守護。』主人於是就勤加守護。有人拿著火，來燒這座宮殿。文殊師利（Manjushri，菩薩名），這個拿火的人有罪過嗎？」
文殊師利（Manjushri，菩薩名）說：『世尊（世尊，對佛的尊稱）！有罪，有罪！』
『是的，文殊師利（Manjushri，菩薩名）！如果死時、或者不是死時，有殺害者，必定會得到殺罪，應當墮入地獄，就像燒燬宮殿一樣。』
佛陀說了這段偈語：
『無論時機成熟與否，如果有人殺害他人，必定會墮入地獄，就像燒燬宮殿一樣。』
當時，文殊師利（Manjushri，菩薩名）對佛陀說：『世尊（世尊，對佛的尊稱）！未來邪見之人會這樣說：『有人殺人不會得到殺罪。為什麼呢？因為殺的是身，不是命。如果身就是命，就像父母去世，他們的子女燒燬自己的身體，也應該得到殺罪。為什麼呢？因為身就是命。所以知道身不是壽命，壽命不是身。為什麼呢？因為身和命是不同的。如果身就是命，如果命就是身，燒身就是燒命；如果壽命往後世去，身體也應該往後世去；如果身體被燒，命沒有被燒，所以知道身不是命。為什麼呢？因為命不可燒燬，所以身不是命，命不是身。所以殺身不會得到殺罪。為什麼呢？因為它們是不同的。就像有人問路，那人只是動了動身體。就像這樣，世尊（世尊，對佛的尊稱），分別燒燬分別得到罪過。為什麼呢？因為命往後世去，身體仍然存在，因此知道身不是壽命。』世尊（世尊，對佛的尊稱）！有人能殺死命嗎？如果人能殺死命，就不應該再生；如果命已經被殺死，就不需要涅槃（Nirvana，佛教術語，指解脫）；如果身是壽命，身被殺時，命也被殺；如果身是壽命，殺身就能得到涅槃（Nirvana，佛教術語，指解脫）。為什麼呢？因為沒有區別。』
【English Translation】 'It will surely be burned by fire. If someone deliberately burns it, it will surely be burned; if someone does not deliberately burn it, it will also be burned.' The owner then asked: 'If this happens, what should be done?' The fortune teller replied: 'You should diligently guard it.' The owner then diligently guarded it. Someone brought fire to burn this palace. Manjushri (Manjushri, name of a Bodhisattva), does this person who holds the fire have any fault?'
Manjushri (Manjushri, name of a Bodhisattva) said: 'World Honored One (世尊, a respectful title for the Buddha)! He has fault, he has fault!'
'That is so, Manjushri (Manjushri, name of a Bodhisattva)! If at the time of death, or not at the time of death, there is a killer, he will surely receive the sin of killing and should enter hell, just like burning down a palace.'
The Buddha spoke this Gatha:
'Whether the time is right or not, if someone kills another, he will surely enter hell, just like burning down a palace.'
At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One (世尊, a respectful title for the Buddha)! In the future, those with wrong views will say this: 'Someone who kills another does not receive the sin of killing. Why? Because what is killed is the body, not the life. If the body is the life, like when parents die, their children burn their own bodies, they should also receive the sin of killing. Why? Because the body is the life. Therefore, it is known that the body is not the lifespan, and the lifespan is not the body. Why? Because the body and the lifespan are different. If the body is the life, if the life is the body, burning the body is burning the life; if the lifespan goes to the next life, the body should also go; if the body is burned, the life is not burned, therefore it is known that the body is not the life. Why? Because the life cannot be burned, therefore the body is not the life, and the life is not the body. Therefore, killing the body does not incur the sin of killing. Why? Because they are different. It's like someone asking for directions, and the person only moves his body. Just like that, World Honored One (世尊, a respectful title for the Buddha), burning them separately incurs separate sins. Why? Because the life goes to the next life, and the body still remains, therefore it is known that the body is not the lifespan.' World Honored One (世尊, a respectful title for the Buddha)! Can someone kill the life? If someone can kill the life, they should not be reborn; if the life has already been killed, there is no need for Nirvana (Nirvana, Buddhist term, referring to liberation); if the body is the lifespan, when the body is killed, the life is also killed; if the body is the lifespan, killing the body will attain Nirvana (Nirvana, Buddhist term, referring to liberation). Why? Because there is no difference.'
。是故無殺生果。世尊！若身被殺，壽命更生，受別異姓。是故此人不得殺罪。何以故？壽命更生故。更生者，地獄、畜生、餓鬼、阿修羅等是謂更生，是故殺身不名殺命。如坐禪師教諸弟子除心意識，若除心意識不更生，若不更生則無復身：若無復身則亦無命：若無有命則不更生，是為禪師殺人壽命。世尊！云何當答彼邪見人？」
佛告文殊師利：「戒有二種，所謂身口，非心意識戒。若心意識是戒，則無持戒人。何以故？心攀緣難制故，無住處故。譬如駃水、亦如猿猴，動轉不停，不可守護。是故，文殊師利！無心意識戒，雖身口有戒，心意識非殺罪處。何以故？非戒處故。若以心樂，則能得定；若心不樂，則不得定。是故學者以定殺心，非人能殺。是故，文殊師利！定得殺罪，非心得罪。又若殺自身，無有罪報。何以故？如菩薩殺身，唯得功德，我身由我故。若身由我得罪果者，剪爪傷指便當得罪。何以故？自傷身故。若身自死，眾生得食。本無施心，既不得福，亦無有罪。何以故？諸菩薩捨身非是無記，唯得福德。是故煩惱滅故心則滅，心滅故意滅，意滅故識滅，識滅故身滅，身滅故壽滅，壽滅故命滅，命滅故諸根滅，諸根滅故諸入滅，諸入滅故諸界滅，諸界滅故諸陰滅，諸陰滅故不相續，不相續故心
【現代漢語翻譯】 現代漢語譯本：因此沒有殺生的果報。世尊！如果身體被殺，壽命重新產生，接受不同的姓氏。因此這個人沒有殺人的罪過。為什麼呢？因為壽命重新產生。重新產生，指的是地獄、畜生、餓鬼、阿修羅等，這叫做重新產生，因此殺身不叫做殺命。比如坐禪的禪師教導弟子去除心意識，如果去除心意識不再重新產生，如果不重新產生就沒有身體：如果沒有身體也就沒有命：如果沒有命就不會重新產生，這就是禪師殺人壽命。世尊！應該如何回答那些邪見之人呢？』
佛告訴文殊師利（Manjushri，菩薩名）:『戒律有兩種，就是身和口，不是心意識的戒律。如果心意識是戒律，就沒有持戒的人了。為什麼呢？因為心攀緣難以控制，沒有固定的處所。比如湍急的流水，又像猿猴，動來動去不停歇，無法守護。因此，文殊師利（Manjushri，菩薩名）！沒有心意識的戒律，即使身口有戒律，心意識也不是殺罪的地方。為什麼呢？因為不是戒律之處。如果用心歡喜，就能得到禪定；如果心不歡喜，就不能得到禪定。因此學習的人用禪定來殺死心，不是人能殺死心。因此，文殊師利（Manjushri，菩薩名）！禪定得到殺罪，不是心得到罪。還有，如果殺死自身，沒有罪報。為什麼呢？比如菩薩殺死身體，只有功德，我的身體由我支配。如果身體由我支配而得到罪果，剪指甲傷到手指就應當得到罪過。為什麼呢？因為自己傷害身體。如果身體自己死亡，眾生得到食物。本來沒有佈施的心，既得不到福報，也沒有罪過。為什麼呢？諸位菩薩捨棄身體不是無記，只有福德。因此煩惱滅盡所以心就滅盡，心滅盡所以意滅盡，意滅盡所以識滅盡，識滅盡所以身滅盡，身滅盡所以壽命滅盡，壽命滅盡所以命滅盡，命滅盡所以諸根滅盡，諸根滅盡所以諸入滅盡，諸入滅盡所以諸界滅盡，諸界滅盡所以諸陰滅盡，諸陰滅盡所以不相續，不相續所以心
【English Translation】 English version: 'Therefore, there is no result of killing. World Honored One! If the body is killed, and life is reborn, receiving a different surname, then this person does not have the sin of killing. Why? Because life is reborn. Rebirth refers to hell, animals, hungry ghosts, asuras, etc., this is called rebirth, therefore killing the body is not called killing life. For example, a meditation master teaches his disciples to eliminate the mind-consciousness. If the mind-consciousness is eliminated and there is no rebirth, if there is no rebirth then there is no body: if there is no body then there is no life: if there is no life then there is no rebirth, this is the meditation master killing people's lives. World Honored One! How should we answer those with wrong views?'
The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'There are two kinds of precepts, namely body and speech, not the precepts of mind-consciousness. If mind-consciousness were the precepts, then there would be no one who upholds the precepts. Why? Because the mind is difficult to control as it clings to things, and has no fixed abode. It is like swift-flowing water, or like a monkey, moving and turning without stopping, impossible to guard. Therefore, Manjushri (Manjushri, name of a Bodhisattva)! There are no precepts of mind-consciousness, even if the body and speech have precepts, mind-consciousness is not the place of the sin of killing. Why? Because it is not the place of precepts. If one delights in the mind, then one can attain samadhi; if the mind does not delight, then one cannot attain samadhi. Therefore, the learner uses samadhi to kill the mind, not a person can kill the mind. Therefore, Manjushri (Manjushri, name of a Bodhisattva)! Samadhi obtains the sin of killing, not the mind obtains the sin. Furthermore, if one kills oneself, there is no retribution of sin. Why? For example, a Bodhisattva killing the body only gains merit, my body is controlled by me. If the body is controlled by me and obtains the result of sin, then cutting a nail and injuring a finger should incur sin. Why? Because one injures one's own body. If the body dies on its own, sentient beings obtain food. Originally there was no intention of giving, so one neither obtains blessings nor has sin. Why? The Bodhisattvas abandoning their bodies is not without consequence, they only obtain merit. Therefore, because afflictions are extinguished, the mind is extinguished, because the mind is extinguished, intention is extinguished, because intention is extinguished, consciousness is extinguished, because consciousness is extinguished, the body is extinguished, because the body is extinguished, life is extinguished, because life is extinguished, the life-force is extinguished, because the life-force is extinguished, the senses are extinguished, because the senses are extinguished, the entrances are extinguished, because the entrances are extinguished, the realms are extinguished, because the realms are extinguished, the aggregates are extinguished, because the aggregates are extinguished, there is no continuity, because there is no continuity, the mind
意識無處，心意識無處，故得清凈。如是，文殊師利！譬如垢衣以灰汁浣濯，垢滅衣在。何以故？垢已去故。以垢去故，衣得清凈。如是，文殊師利！諸過為垢，以智慧水洗除心垢，以除心垢，故成清凈。」
佛說此祇夜：
「譬如垢污衣， 浣治以灰汁， 以灰汁浣治， 是衣得清凈。 如是以過患， 染污於心識， 浣以智慧灰， 心即得清凈。」
爾時文殊師利白佛言：「世尊！外道隨其邪見，復當說言：『若世尊是一切智，何故不先記外道女人孫陀利及栴遮摩尼應謗如來？故知如來非一切智，以不逆遮彼誹謗故，令無數劫入惡道中，乃至入于無間地獄。』世尊！當云何答？」
佛告文殊：「我今問汝，如有醫師，明識眾生有風痰熱病，其病未起，為逆治不？」
「不也，世尊！」
「文殊師利！是師知病不？」
「如是，世尊！」
「文殊師利！我亦如是。知諸眾生多貪、多瞋，有多愚癡，長壽、短壽，惡業、善業。佛雖先知，非時不說。文殊師利！此女人孫陀利及栴遮摩尼，過去世時，常殺眾生，起不善業，常誹謗聖人，入阿鼻獄。文殊師利！眾生惡業不由我造。若眾生堪聞法，我為彼說；若不堪聞，我則不說。文殊師利！如人病重不可療治
【現代漢語翻譯】 現代漢語譯本： 『意識無處，心意識也無處，因此才能得到清凈。就像，文殊師利（Manjushri，菩薩名）！譬如一件臟衣服用灰汁洗滌，污垢消失了，衣服還在。為什麼呢？因為污垢已經去除了。因為污垢去除的緣故，衣服就變得乾淨了。像這樣，文殊師利！各種過失就像污垢，用智慧之水洗除心中的污垢，因為除去了心中的污垢，所以才能成就清凈。』
佛陀說了這段偈語：
『譬如一件髒污的衣服，用灰汁洗滌，用灰汁洗滌后，這件衣服就變得乾淨了。像這樣，因為過患，染污了心識，用智慧的灰燼洗滌，心就能夠得到清凈。』
這時，文殊師利（Manjushri，菩薩名）對佛陀說：『世尊！外道（指佛教以外的其他宗教）根據他們的邪見，又會說：『如果世尊是一切智者，為什麼不事先預言外道女人孫陀利（Sundari，人名）和栴遮摩尼（Janchanamani，人名）會誹謗如來（Tathagata，佛的稱號）呢？由此可知如來不是一切智者，因為沒有阻止他們的誹謗，導致無數劫陷入惡道之中，乃至進入無間地獄。』世尊！應該如何回答呢？』
佛陀告訴文殊（Manjushri，菩薩名）：『我現在問你，如果有個醫生，明明知道眾生有風、痰、熱病，在病還沒發作的時候，會提前治療嗎？』
『不會的，世尊！』
『文殊師利（Manjushri，菩薩名）！這位醫生知道病嗎？』
『是的，世尊！』
『文殊師利（Manjushri，菩薩名）！我也是這樣。知道眾生多貪、多嗔，多愚癡，壽命長短，惡業善業。佛陀雖然事先知道，但不是時候不說。文殊師利（Manjushri，菩薩名）！這兩個女人孫陀利（Sundari，人名）和栴遮摩尼（Janchanamani，人名），過去世時，常常殺害眾生，造作不善業，常常誹謗聖人，進入阿鼻地獄（Avici Hell，八大地獄中最苦之處）。文殊師利（Manjushri，菩薩名）！眾生的惡業不是我造成的。如果眾生能夠聽聞佛法，我就為他們說；如果不能聽聞，我就不說。文殊師利（Manjushri，菩薩名）！就像人病重無法醫治一樣。
【English Translation】 English version: 'Where consciousness is not, where mind-consciousness is not, hence purity is attained. Thus, Manjushri (Manjushri, name of a Bodhisattva)! For example, a soiled garment is washed with lye, the dirt disappears and the garment remains. Why? Because the dirt has been removed. Because the dirt is removed, the garment becomes clean. Thus, Manjushri! Various faults are like dirt; washing away the dirt of the mind with the water of wisdom, because the dirt of the mind is removed, purity is achieved.'
The Buddha spoke this Gatha:
'Like a soiled garment, washed with lye, washed with lye, the garment becomes clean. Thus, by faults, the mind-consciousness is defiled, washed with the ashes of wisdom, the mind is purified.'
At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One! The heretics (referring to religions other than Buddhism), according to their perverse views, will again say: 'If the World Honored One is all-knowing, why did he not predict beforehand that the heretical women Sundari (Sundari, a person's name) and Janchanamani (Janchanamani, a person's name) would slander the Tathagata (Tathagata, an epithet of the Buddha)? Therefore, it is known that the Tathagata is not all-knowing, because he did not prevent their slander, causing them to fall into evil paths for countless kalpas, even entering the Avici Hell (Avici Hell, the most painful of the eight great hells).' World Honored One! How should we answer?'
The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'I now ask you, if there is a physician who clearly knows that beings have diseases of wind, phlegm, and heat, would he treat them preventively before the disease arises?'
'No, World Honored One!'
'Manjushri (Manjushri, name of a Bodhisattva)! Does this physician know the disease?'
'Yes, World Honored One!'
'Manjushri (Manjushri, name of a Bodhisattva)! I am also like that. I know that beings have much greed, much anger, much ignorance, long life, short life, evil deeds, and good deeds. Although the Buddha knows beforehand, he does not speak out of time. Manjushri (Manjushri, name of a Bodhisattva)! These two women, Sundari (Sundari, a person's name) and Janchanamani (Janchanamani, a person's name), in past lives, often killed beings, committed unwholesome deeds, often slandered the saints, and entered the Avici Hell (Avici Hell, the most painful of the eight great hells). Manjushri (Manjushri, name of a Bodhisattva)! The evil deeds of beings are not created by me. If beings are capable of hearing the Dharma, I will speak it for them; if they are not capable of hearing, I will not speak. Manjushri (Manjushri, name of a Bodhisattva)! It is like a person whose illness is too severe to be cured.'
，醫師捨去，不與少藥。如來亦爾，知此二人不可教化，是故默然不逆記說。文殊師利！若可記者，我則為記。如我記弟子，得聲聞、獨覺及得菩薩，或不記說當得三乘。何以故？以不定故。文殊師利！于汝意云何？若人誹謗虛空，虛空當云何答？」
文殊師利言：「虛空無語言。何以故？虛空無故。」
「如是，文殊師利！如來與虛空等，虛空無語言，如來亦無語言。文殊師利！有五濁惡世。云何為五？劫濁、眾生濁、命濁、煩惱濁、見濁。云何劫濁？三災起時，更相殺害，眾生饑饉，種種疾病，此謂劫濁。云何眾生濁？惡眾生、善眾生，下、中、上眾生，勝、劣眾生，第一眾生、不第一眾生，此謂眾生濁。云何命濁？十歲眾生、二十、三十、四十、五十、六十、七十、八十、九十歲、百歲、二百歲、四百歲、八百歲，乃至千歲，有長短故，此謂命濁。云何煩惱濁？多貪、多瞋、多癡，此謂煩惱濁。云何見濁？邪見、戒取見，取常見、斷見、有見、無見、我見、眾生見，此謂見濁。如是五濁，如來悉無。」
佛說此祇夜：
「如來如虛空， 云何有言語？ 如來無五濁， 是故不逆記。」
爾時文殊師利白佛言：「世尊！未來邪見人，當誹謗佛說如是言：『若使如來是一切智，何
【現代漢語翻譯】 現代漢語譯本：醫生會捨棄那些無法醫治的病人，不會給他們開藥。如來（Tathagata，佛的稱號之一）也是如此，知道這兩種人無法被教化，所以默然不語，不作授記（Vyakarana，對未來成佛的預言）。文殊師利（Manjushri，菩薩名）！如果可以授記，我就會為他們授記。就像我為弟子授記，他們將證得聲聞（Shravaka，聽聞佛法而悟道的弟子）、獨覺（Pratyekabuddha，不依師教而獨自悟道的修行者）以及菩薩（Bodhisattva，發願救度一切眾生的修行者）果位一樣，或者我不為他們授記，因為他們將來會證得三乘（Triyana，聲聞乘、獨覺乘、菩薩乘）。為什麼呢？因為他們的根性不定。文殊師利！你認為如何？如果有人誹謗虛空，虛空會如何回答呢？」
文殊師利說：『虛空沒有語言。為什麼呢？因為虛空本無自性。』
『是的，文殊師利！如來與虛空一樣，虛空沒有語言，如來也沒有語言。文殊師利！有五濁惡世。什麼是五濁呢？劫濁（Kalpa-kasaya，時代污濁）、眾生濁（Sattva-kasaya，眾生污濁）、命濁（Ayus-kasaya，壽命污濁）、煩惱濁（Klesa-kasaya，煩惱污濁）、見濁（Drsti-kasaya，見解污濁）。什麼是劫濁？三災（Traidhatuka，火災、水災、風災）發生時，互相殘殺，眾生遭受饑荒，各種疾病流行，這就是劫濁。什麼是眾生濁？有惡的眾生、善的眾生，下等的、中等的、上等的眾生，殊勝的、低劣的眾生，第一等的眾生、不是第一等的眾生，這就是眾生濁。什麼是命濁？有壽命十歲的眾生、二十歲、三十歲、四十歲、五十歲、六十歲、七十歲、八十歲、九十歲、一百歲、兩百歲、四百歲、八百歲，乃至一千歲的眾生，壽命有長有短，這就是命濁。什麼是煩惱濁？多貪、多嗔、多癡，這就是煩惱濁。什麼是見濁？邪見（Mithyadristi，錯誤的見解）、戒取見（Silavrataparamarsa，執著于錯誤的戒律）、取常見（Satkayadristi，執著于永恒的見解）、斷見（Ucchedadristi，執著于斷滅的見解）、有見（Bhava-dristi，執著于存在的見解）、無見（Abhava-dristi，執著于不存在的見解）、我見（Atma-dristi，執著于自我的見解）、眾生見（Sattva-dristi，執著于眾生的見解），這就是見濁。如是五濁，如來完全沒有。』
佛說此偈頌：
『如來如虛空， 云何有言語？ 如來無五濁， 是故不逆記。』
爾時文殊師利對佛說：『世尊！未來邪見之人，將會誹謗佛，說這樣的話：『如果如來是一切智者（Sarvajna，具有一切智慧的人），為什麼……』
【English Translation】 English version: A physician would abandon those incurable patients and not prescribe medicine for them. The Tathagata (One Thus Gone, an epithet of the Buddha) is also like that, knowing that these two types of people cannot be taught, therefore he remains silent and does not make predictions (Vyakarana, prophecies of future Buddhahood). Manjushri (a Bodhisattva)! If it were possible to make predictions, I would make them. Just as I make predictions for my disciples, that they will attain the state of Shravaka (Hearer, a disciple who attains enlightenment by hearing the Buddha's teachings), Pratyekabuddha (Solitary Buddha, one who attains enlightenment independently), and Bodhisattva (Enlightening Being, one who vows to save all beings), or I do not make predictions for them, because they will attain the Three Vehicles (Triyana, the vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas) in the future. Why? Because their nature is uncertain. Manjushri! What do you think? If someone slanders space, how would space respond?'
Manjushri said, 'Space has no language. Why? Because space has no inherent existence.'
'That is so, Manjushri! The Tathagata is like space, space has no language, and the Tathagata also has no language. Manjushri! There are five defilements in this evil world. What are the five? The defilement of the age (Kalpa-kasaya, the impurity of the era), the defilement of beings (Sattva-kasaya, the impurity of beings), the defilement of life (Ayus-kasaya, the impurity of lifespan), the defilement of afflictions (Klesa-kasaya, the impurity of afflictions), and the defilement of views (Drsti-kasaya, the impurity of views). What is the defilement of the age? When the three calamities (Traidhatuka, fire, water, and wind) arise, they kill each other, beings suffer from famine, and various diseases spread, this is the defilement of the age. What is the defilement of beings? There are evil beings, good beings, inferior beings, middling beings, superior beings, excellent beings, inferior beings, the foremost beings, and not the foremost beings, this is the defilement of beings. What is the defilement of life? There are beings with a lifespan of ten years, twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety, one hundred, two hundred, four hundred, eight hundred, and even one thousand years, lifespans are long and short, this is the defilement of life. What is the defilement of afflictions? Much greed, much anger, much delusion, this is the defilement of afflictions. What is the defilement of views? Wrong views (Mithyadristi, incorrect views), adherence to precepts (Silavrataparamarsa, clinging to wrong precepts), the view of permanence (Satkayadristi, the view of eternal existence), the view of annihilation (Ucchedadristi, the view of annihilation), the view of existence (Bhava-dristi, the view of existence), the view of non-existence (Abhava-dristi, the view of non-existence), the view of self (Atma-dristi, the view of self), the view of beings (Sattva-dristi, the view of beings), this is the defilement of views. The Tathagata is completely free from these five defilements.'
The Buddha spoke this verse:
'The Tathagata is like space, how can there be language? The Tathagata has no five defilements, therefore he does not make predictions.'
At that time, Manjushri said to the Buddha, 'World Honored One! In the future, people with wrong views will slander the Buddha, saying such things as: 'If the Tathagata is all-knowing (Sarvajna, one who possesses all knowledge), why...'
故待眾生作罪，然後制戒？』」
佛告文殊師利：「如此即是一切智相。若我逆制戒，人當謗我。何以故？我不作罪，云何強說？此非一切智。何以故？我無罪過故。如來無慈悲心，不饒益、不攝受眾生！如人無子，而說有子，某時當生。空有此言，云何可信！何以故？不真實故。若真見生子，則生信心。如是，文殊師利！所未作罪，人天不見，云何逆制戒？要須見罪，然後乃制。文殊師利！譬如醫師知風、痰、熱等發起所由，亦知有藥對治此病。有人勇健身無疾病，如此之人須師治不？」
文殊白佛：「彼不須治。彼若病生，師即為治，世間贊說是第一師。」
「如是，文殊師利！一切聲聞、一切眾生，有宜制戒、有不宜者。我知一切眾生心之所行，未作罪者，我則不制；若已作過，我則制戒。我若如此，則世間不謗。文殊師利！眾生之中有下、中、上，如來制戒亦復如是。文殊師利，如種大麥及麻豆等，牙始生時，已堪用不？」
文殊師利言：「不堪用也。何以故？以未熟故。」
佛告文殊師利：「一切眾生善根未熟，亦如是不堪制戒。文殊師利！如拘物頭花、優缽羅花始生之時，日光所照，能令開不？」
文殊師利言：「不能開也。何以故？以新生故。」
佛告文
【現代漢語翻譯】 現代漢語譯本：『難道要等到眾生犯罪之後，才制定戒律嗎？』
佛告訴文殊師利（Manjushri，菩薩名）: 『如果我預先制定戒律，人們就會誹謗我。為什麼呢？因為我沒有犯過罪，為什麼要強行說這些呢？這不是一切智慧的表現。為什麼呢？因為我沒有罪過。這樣如來（Tathagata，佛的稱號）就沒有慈悲心，不饒益、不攝受眾生了！就像一個人沒有孩子，卻說自己有孩子，並且說某個時候會出生。這只是空話，怎麼能讓人相信呢！為什麼呢？因為不真實。如果真的看到生了孩子，人們才會相信。同樣，文殊師利！在罪業尚未發生，人天都未見到時，怎麼能預先制定戒律呢？必須先見到罪業，然後才能制定。文殊師利！譬如醫生知道風、痰、熱等病癥的起因，也知道有藥物可以對治這些疾病。如果有人身體強壯，沒有疾病，這樣的人需要醫生治療嗎？』
文殊（Manjushri）對佛說：『他不需要治療。如果他生病了，醫生才為他治療，世間會讚揚這位醫生是最好的醫生。』
『是的，文殊師利！對於一切聲聞（Sravaka，聽聞佛法而修行的弟子）、一切眾生，有些適合制定戒律，有些不適合。我知道一切眾生的心之所想，對於尚未犯罪的人，我就不制定戒律；如果已經犯了罪，我就制定戒律。如果我這樣做，世間就不會誹謗我。文殊師利！眾生之中有下等、中等、上等，如來制定戒律也是如此。文殊師利，就像種植大麥和麻豆等，當牙剛長出來的時候，已經可以用了嗎？』
文殊師利說：『不能用。為什麼呢？因為還沒有成熟。』
佛告訴文殊師利：『一切眾生的善根尚未成熟，也像這樣不能制定戒律。文殊師利！就像拘物頭花（Kumuda，睡蓮的一種）和優缽羅花（Utpala，青蓮花）剛生長出來的時候，陽光照射，能讓它們開放嗎？』
文殊師利說：『不能開放。為什麼呢？因為是新生的。』
佛告訴文殊
【English Translation】 English version: 'Is it then necessary to establish precepts after sentient beings have committed offenses?'
The Buddha said to Manjushri (Manjushri, name of a Bodhisattva): 'Such would be the aspect of omniscience. If I were to establish precepts prematurely, people would slander me. Why? Because I have not committed any offenses, why should I forcibly speak of these things? This is not the mark of omniscience. Why? Because I have no faults. In that case, the Tathagata (Tathagata, an epithet of the Buddha) would be without compassion, not benefiting or embracing sentient beings! It would be like a person without children claiming to have them, and saying they will be born at a certain time. These are empty words, how can they be believed! Why? Because they are not true. If one truly sees a child being born, then faith arises. Likewise, Manjushri! When offenses have not yet been committed, and neither humans nor gods have witnessed them, how can precepts be established prematurely? It is necessary to see the offense first, and then establish the precept. Manjushri! For example, a physician knows the causes of wind, phlegm, heat, and other ailments, and also knows the medicines to treat these illnesses. If someone is strong and healthy and has no illnesses, does such a person need a physician's treatment?'
Manjushri (Manjushri) said to the Buddha: 'He does not need treatment. If he becomes ill, then the physician will treat him, and the world will praise that physician as the best.'
'So it is, Manjushri! Among all Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings) and all sentient beings, some are suitable for establishing precepts, and some are not. I know the thoughts of all sentient beings. For those who have not yet committed offenses, I do not establish precepts; if they have already committed offenses, then I establish precepts. If I do this, the world will not slander me. Manjushri! Among sentient beings, there are inferior, middling, and superior, and the Tathagata's establishment of precepts is also like this. Manjushri, like planting barley, hemp, beans, and so on, when the sprouts have just emerged, are they already ready for use?'
Manjushri said: 'They are not ready for use. Why? Because they are not yet ripe.'
The Buddha said to Manjushri: 'The roots of goodness in all sentient beings are not yet mature, and likewise, they are not ready for establishing precepts. Manjushri! Like when Kumuda flowers (Kumuda, a type of water lily) and Utpala flowers (Utpala, blue lotus) have just begun to grow, can the sunlight cause them to open?'
Manjushri said: 'They cannot open. Why? Because they are newly born.'
The Buddha said to
殊師利：「善根未熟亦如是，如來如是不得制戒。何以故？非時節故。若非時制戒，眾生不受，言：『我無罪，何故制戒？』文殊師利！如種穀未熟，為可取不？」
文殊師利言：「不可取也。世尊！非時尚未有花，何況得米及以糠糩？」
「文殊師利！我未制戒亦復如是，諸弟子無所犯，無犯戒果。是故，文殊師利！我不逆制戒。」
佛說此祇夜：
「無罪逆制戒， 眾生不信受， 是故見有罪， 爾時乃制戒。 譬如芽莖時， 未便有果實， 諸比丘無罪， 不制戒亦然。」
爾時文殊師利白佛言：「世尊！邪見人說如是言：『摩醯首羅天造此世間。』如是邪說，當云何破？」
佛告文殊師利：「此是虛妄，非真實語。又餘外道言：『非首羅造。』若由首羅，不應自謗。何以故？自由故。若自由者，則一切世間，以首羅為師，更無餘師。若一切世間各自有師，則諸世間非首羅造。若一切事由首羅者，若事首羅則應無疑。又《摩醯首羅經》不作是說，若有此說，眾生不應生疑。是故，文殊師利！知此世間非首羅所造，當知不實，是虛妄言。」
佛說此祇夜。
「若諸善惡業， 摩醯首羅造， 世間無事證， 無人決斷說。 如此不真語， 雖說
【現代漢語翻譯】 現代漢語譯本： 文殊師利（Manjushri，菩薩名）問：『如果眾生的善根尚未成熟，如來（Tathagata，佛的稱號）是否就不能制定戒律呢？』佛回答說：『是的，因為時機未到。如果不在適當的時機制定戒律，眾生就不會接受，他們會說：「我沒有犯罪，為什麼要制定戒律？」文殊師利！就像播種的穀物尚未成熟，可以收割嗎？』 文殊師利回答說：『不能收割。世尊（Bhagavan，佛的稱號）！時機未到，連花都沒有，更何況是米和糠秕呢？』 佛說：『文殊師利！我沒有制定戒律也是如此，弟子們沒有犯錯，也沒有犯戒的後果。所以，文殊師利！我不會在不適當的時候制定戒律。』 佛說了這段偈語： 『沒有罪過就制定戒律，眾生不會相信接受，所以看到有罪過，那時才制定戒律。譬如芽莖的時候，還沒有果實，眾比丘沒有罪過，不制定戒律也是一樣。』 這時，文殊師利對佛說：『世尊！邪見的人這樣說：「摩醯首羅天（Maheshvara，印度教神祇，被一些人認為是世界的創造者）創造了這個世界。」對於這種邪說，應該如何破斥呢？』 佛告訴文殊師利：『這是虛妄的，不是真實的話。還有其他外道說：「不是首羅（Ishvara，自在天，與摩醯首羅天同義）創造的。」如果是首羅創造的，就不應該自己誹謗自己。為什麼呢？因為他是自由的。如果他是自由的，那麼整個世界都應該以首羅為老師，沒有其他的老師。如果整個世界各自有老師，那麼這些世界就不是首羅創造的。如果一切事情都由首羅決定，那麼關於首羅的事情就不應該有疑問。《摩醯首羅經》（Maheshvara Sutra，可能指與摩醯首羅天相關的經典）也沒有這樣說，如果有這樣的說法，眾生就不應該產生懷疑。所以，文殊師利！要知道這個世界不是首羅創造的，應當知道這是不真實的，是虛妄的言論。』 佛說了這段偈語： 『如果一切善惡業，都是摩醯首羅創造的，世間就沒有事情可以證明，沒有人能夠決斷地說。這樣不真實的話，即使說了』
【English Translation】 English version: Manjushri (Manjushri, name of a Bodhisattva) asked: 'If the roots of goodness of sentient beings are not yet mature, can the Tathagata (Tathagata, title of the Buddha) not establish precepts in this way?' The Buddha replied: 'Yes, because the time is not right. If precepts are established at an inappropriate time, sentient beings will not accept them, saying, "I have not committed any offense, why establish precepts?" Manjushri! Just like sown grains that are not yet ripe, can they be harvested?' Manjushri replied: 'They cannot be harvested. World Honored One (Bhagavan, title of the Buddha)! When the time is not right, there are not even flowers, let alone rice and chaff?' The Buddha said: 'Manjushri! My not establishing precepts is also like this, the disciples have not committed any offenses, nor are there any consequences of violating precepts. Therefore, Manjushri! I will not establish precepts at an inappropriate time.' The Buddha spoke this verse: 'Establishing precepts when there is no offense, sentient beings will not believe and accept them, therefore, seeing that there is an offense, only then establish precepts. Just like when it is the time of sprouts and stems, there is not yet fruit, if the Bhikshus (Bhikshus, Buddhist monks) have not committed any offenses, not establishing precepts is also the same.' At this time, Manjushri said to the Buddha: 'World Honored One! People with wrong views say this: "Maheshvara (Maheshvara, a Hindu deity, considered by some to be the creator of the world) created this world." How should this wrong view be refuted?' The Buddha told Manjushri: 'This is false, not true words. There are also other non-Buddhist paths that say: "Ishvara (Ishvara, the自在天, synonymous with Maheshvara) did not create it." If Ishvara created it, he should not slander himself. Why? Because he is free. If he is free, then the entire world should take Ishvara as their teacher, and there would be no other teachers. If each world has its own teacher, then these worlds were not created by Ishvara. If all things are determined by Ishvara, then there should be no doubt about the things of Ishvara. The Maheshvara Sutra (Maheshvara Sutra, possibly referring to scriptures related to Maheshvara) does not say this either, if there were such a statement, sentient beings should not have doubts. Therefore, Manjushri! Know that this world was not created by Ishvara, you should know that this is not true, it is false words.' The Buddha spoke this verse: 'If all good and evil karma are created by Maheshvara, there is no evidence in the world to prove it, and no one can decisively say it. Such untrue words, even if spoken'
不成就。」
爾時文殊師利白佛言：「世尊！如來、應供、正遍知、法身，世尊！為於法中有身，為以法為身。一切諸法，云何與虛空等？」
佛告文殊師利：「不於法中有身。何以故？如虛空故。如不于虛空有虛空。何以故？虛空者無處，無處故名虛空，虛空無意樂當取虛空；複次虛空無體、無作，故名虛空。文殊師利！虛空者，非有、非無。何以故？無處有，無處無故。何以故？若初有故后成無，若初無故后成有；若初有，后當有；若后無，則初無。如是，文殊師利！八種語言，通一切諸法。」
佛告文殊師利：「我不說有色為身。何以故？一切佛與虛空等，普遍故、無思故、無心意識故，無處故、無內外故。是故，文殊師利！說名世尊。文殊師利！謂為佛者，不以身口意覺，故謂為佛。何以故？虛空不以身、口、意覺虛空故。」
佛告文殊師利：「若無心意，是處為有為無？若有便定有，若無便定無。」
文殊師利白佛言：「無有世尊，亦無善逝。何以故？不可取故，與虛空等故。若等虛空，云何有色相？若有色相，便是無常。若是無常，云何與虛空等？」
佛告文殊師利：「譬如兩手和合，能出音聲。為從左手生？為從右手生？若從左手生，常應有聲；右手亦然。何以
【現代漢語翻譯】 現代漢語譯本： 不成就。'
爾時文殊師利（Manjushri，智慧的象徵）對佛說：'世尊！如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）的法身（Dharmakaya，佛的法性之身），世尊！是在法（Dharma，佛法）中具有身，還是以法作為身？一切諸法（Dharmas，一切事物和現象），如何能與虛空相等呢？'
佛告訴文殊師利：'不是在法中具有身。為什麼呢？因為如同虛空一樣。如同不在虛空中存在虛空。為什麼呢？因為虛空沒有處所，沒有處所所以叫做虛空，虛空沒有意樂（desire）可以去執取虛空；再者，虛空沒有實體、沒有造作，所以叫做虛空。文殊師利！虛空，非有、非無。為什麼呢？因為沒有處所說有，沒有處所說無。為什麼呢？如果最初有，後來變成無；如果最初無，後來變成有；如果最初有，後來應當有；如果後來無，則最初無。像這樣，文殊師利！這八種語言，貫通一切諸法。'
佛告訴文殊師利：'我不說有色（Rupa，物質）為身。為什麼呢？一切佛與虛空相等，因為普遍、沒有思慮、沒有心意識、沒有處所、沒有內外。因此，文殊師利！才被稱為世尊（Bhagavan，佛的稱號之一）。文殊師利！所謂佛，不是憑藉身口意覺，所以才被稱為佛。為什麼呢？虛空不是憑藉身、口、意覺來覺知虛空的。'
佛告訴文殊師利：'如果沒有心意，這個處所是有還是無？如果有，就必定是有；如果沒有，就必定是無。'
文殊師利對佛說：'沒有，世尊，也沒有善逝（Sugata，佛的稱號之一）。為什麼呢？因為不可執取，與虛空相等。如果與虛空相等，怎麼會有色相？如果有色相，就是無常（Anitya，變化不定）。如果是無常，怎麼能與虛空相等呢？'
佛告訴文殊師利：'譬如兩手合在一起，能發出聲音。是從左手產生？還是從右手產生？如果從左手產生，應該一直有聲音；右手也是一樣。為什麼呢？
【English Translation】 English version: does not succeed.'
At that time, Manjushri (Manjushri, symbol of wisdom) said to the Buddha: 'World Honored One! The Dharmakaya (Dharmakaya, the body of the Dharma nature of the Buddha) of the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one worthy of offerings), Samyaksambuddha (Samyaksambuddha, the fully enlightened one), World Honored One! Does the World Honored One have a body in the Dharma (Dharma, the Buddha's teachings), or does he take the Dharma as his body? How can all Dharmas (Dharmas, all things and phenomena) be equal to space?'
The Buddha told Manjushri: 'It is not that the body exists within the Dharma. Why? Because it is like space. It is like space not existing within space. Why? Because space has no location, and because it has no location it is called space. Space has no desire to grasp space; furthermore, space has no substance and no creation, therefore it is called space. Manjushri! Space is neither existent nor non-existent. Why? Because there is no place to say it exists, and no place to say it does not exist. Why? If it initially exists, it will later become non-existent; if it initially does not exist, it will later become existent; if it initially exists, it should later exist; if it later does not exist, then it initially did not exist. Thus, Manjushri! These eight kinds of language penetrate all Dharmas.'
The Buddha told Manjushri: 'I do not say that form (Rupa, matter) is the body. Why? All Buddhas are equal to space, because they are universal, without thought, without mind consciousness, without location, and without inside or outside. Therefore, Manjushri! He is called World Honored One (Bhagavan, one of the titles of the Buddha). Manjushri! What is called Buddha is not based on body, speech, or mind consciousness, therefore he is called Buddha. Why? Space does not perceive space through body, speech, or mind consciousness.'
The Buddha told Manjushri: 'If there is no mind consciousness, is this place existent or non-existent? If it exists, it is definitely existent; if it does not exist, it is definitely non-existent.'
Manjushri said to the Buddha: 'There is not, World Honored One, nor is there Sugata (Sugata, one of the titles of the Buddha). Why? Because it cannot be grasped, and is equal to space. If it is equal to space, how can there be form? If there is form, then it is impermanent (Anitya, constantly changing). If it is impermanent, how can it be equal to space?'
The Buddha told Manjushri: 'For example, when two hands come together, they can produce sound. Does it come from the left hand? Or does it come from the right hand? If it comes from the left hand, there should always be sound; the same is true for the right hand. Why?'
故？二手常有故。一手無聲，合故有聲。如是，佛從世間出，不著世間，如蓮華從水生，不為水所著。如手合有聲，亦有、亦無、亦現、不現，可取、不可取，如水中月；如來、正遍知亦復如是。
囑累品第十七
「文殊師利！若有人受持此法、若說此法，若誦、若書、若教他，所得功德不可限量，能生一切種智。如是善男子、善女人，入佛境界、住佛境界，隨佛所學，成滿此愿。我若以七寶滿此世界，及種種衣服日日施彼，所得功德無量無邊。若有善男子、善女人，受持、讀誦、書寫此經，所得功德，取百分之一，分為百分，如是展轉，百過分之，取后一分，猶勝萬倍。何以故？生一切智故。經所住處應當供養，是地清凈能除諸惡，是清凈處、是寂靜處、是諸天行處、是諸佛所念處、是人天所貴、是如來地住。」
爾時阿難白佛言：「世尊，云何名此經？云何奉持？」
佛告阿難：「此經名為『文殊師利所問』，汝當受持；亦名『種種樂說』，汝當受持；亦名『斷一切疑』，汝當受持，亦名『菩薩諸行修妒路』，汝當受持。」
爾時文殊師利白佛言：「世尊！如來、應供、正遍知所作已辦、可作已辦，舍于重擔，已斷一切諸結，已除一切煩惱、已洗煩惱垢、已伏諸魔、已得諸佛法、
【現代漢語翻譯】 現代漢語譯本 什麼是『故』呢？兩隻手合在一起常常會發出聲音。如果只有一隻手，就沒有聲音，兩隻手合在一起才會有聲音。就像這樣，佛陀從世間而出，卻不執著於世間，如同蓮花從水中生長出來，卻不被水沾染。就像兩手合在一起有聲音，也包含著有和無、顯現和不顯現、可取和不可取，如同水中的月亮一樣；如來（Tathagata，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）也是如此。
囑累品第十七
『文殊師利（Manjusri，菩薩名）！如果有人受持此法、宣說此法，或者讀誦、書寫、教導他人，所得到的功德不可估量，能夠產生一切種智（Sarvajnana，佛的智慧）。這樣的善男子、善女人，進入佛的境界、安住于佛的境界，跟隨佛所學，成就圓滿這個願望。我如果用七寶充滿這個世界，以及種種衣服每天佈施給他們，所得到的功德也是無量無邊。如果有人受持、讀誦、書寫這部經，所得到的功德，即使取百分之一，再分為一百份，這樣輾轉分割，取最後一份，也勝過萬倍。為什麼呢？因為能生出一切智慧的緣故。這部經所在的地方應當供養，這塊土地是清凈的，能夠去除各種邪惡，這個地方是清凈的地方、是寂靜的地方、是諸天所行的地方、是諸佛所憶念的地方、是人天所尊重的地方、是如來安住的土地。』
這時，阿難（Ananda，佛陀的十大弟子之一）問佛說：『世尊，這部經叫什麼名字？我們應當如何奉持？』
佛告訴阿難：『這部經名為《文殊師利所問》，你們應當受持；也名為《種種樂說》，你們應當受持；也名為《斷一切疑》，你們應當受持，也名為《菩薩諸行修妒路（Sutra，經）》，你們應當受持。』
這時，文殊師利（Manjusri，菩薩名）對佛說：『世尊！如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）所作的已經完成、該作的已經完成，捨棄了沉重的負擔，已經斷除一切諸結，已經去除一切煩惱、已經洗凈煩惱的污垢、已經降伏各種魔障、已經獲得諸佛的法、
【English Translation】 English version What is 『cause』? Two hands often have cause. One hand is without sound; when joined, there is sound. Thus, the Buddha emerges from the world but is not attached to the world, like a lotus flower that grows from water but is not stained by water. Like the sound when hands clap together, it contains existence and non-existence, appearance and non-appearance, graspable and ungraspable, like the moon in the water; the Tathagata (Tathagata, one of the titles of the Buddha), the Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha) is also like this.
Chapter Seventeen: Entrustment
『Manjusri (Manjusri, name of a Bodhisattva)! If someone receives and upholds this Dharma, speaks this Dharma, recites it, writes it, or teaches it to others, the merit they obtain is immeasurable and can generate all-knowing wisdom (Sarvajnana, Buddha's wisdom). Such good men and good women enter the Buddha's realm, abide in the Buddha's realm, follow what the Buddha has learned, and fulfill this vow. If I were to fill this world with seven treasures and give various clothes to them daily, the merit obtained would also be immeasurable and boundless. If there are good men and good women who receive, uphold, recite, and write this Sutra, the merit they obtain, even if taking one percent and dividing it into one hundred parts, and then repeatedly dividing it in this way, taking the last part, would still be ten thousand times greater. Why? Because it gives rise to all wisdom. The place where this Sutra resides should be offered to, this land is pure and can remove all evils, this is a pure place, a quiet place, a place where the devas (Devas, gods) travel, a place where all Buddhas remember, a place respected by humans and devas, a land where the Tathagata abides.』
At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) said to the Buddha: 『World Honored One, what is the name of this Sutra? How should we uphold it?』
The Buddha told Ananda: 『This Sutra is named 『What Manjusri Asked,』 you should receive and uphold it; it is also named 『Various Joyful Discourses,』 you should receive and uphold it; it is also named 『Severing All Doubts,』 you should receive and uphold it; it is also named 『Bodhisattva's Practices Sutra (Sutra, scripture),』 you should receive and uphold it.』
At that time, Manjusri (Manjusri, name of a Bodhisattva) said to the Buddha: 『World Honored One! The Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one of the titles of the Buddha), the Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha) has completed what needed to be done, has finished what could be done, has abandoned the heavy burden, has severed all bonds, has removed all afflictions, has washed away the defilement of afflictions, has subdued all demons, has obtained the Dharma of all Buddhas,
一切智者、一切見者，成就十力、四無畏、十八不共法，五眼具足佛眼無障，見一切世間，如是思惟：『我初得道，先為誰說法？云何眾生清凈善行？何人易教，少貪、瞋、癡？何人能現證智慧？彼若不聞此法，必當退轉，是故我當先為說法，彼能堪受，無有疑謗。』世尊！阿羅漢、正遍知等有何義？」
佛告文殊師利：「阿羅漢多者得正遍知，名阿羅漢多；複次，阿者何義？過凡夫地，名為阿義。羅者何義？從染得無染，名為羅義。呵者何義？以殺煩惱、得光明義。那者何義？到于醍醐道，不為生死所縛義。多者何義？求覓真實義。三藐三佛陀者何義？自覺覺彼、正遍見義。婆者何義？諸法平等如虛空義。摩者何義？能滅憍慢義。耶者何義？如法分別義。奄者何義？知後邊身義。迦者何義？失業、非業義。娑者何義？知生死輪轉邊義。婆者何義？解脫、解脫繫縛義。優者何義？能隨問答義。陀者何義？得寂靜義。他者何義？受持法性無體相義。所作已辦者，捨身肉、手足，事已畢竟，謂所作已辦。
「迦厘者，已舍不更舍。迦者，見諸法如觀其掌；厘者，軟直心相續。迦者斷諸業行。厘者，除三業性。多者，覺真義。耶者，滅沒聲如法成就義。所作已辦者，諸善根已辦。舍于重擔者，無復生死可擔。已
斷一切諸結者，斷一切貪瞋癡結。斷一切煩惱者，拔三界諸煩惱。已洗煩惱垢者，無業煩惱氣故。已伏諸魔者，除諸死魔故。已得諸佛法者，度一切般若波羅蜜，到一切般若波羅蜜，此謂已得諸佛法。一切智者，無所不知。一切見者，現證一切諸法義。成就十力者，如法神力等，稱量佛力，勝一切眾生力，百倍、千倍、百千萬億倍，不可思議不可數佛，成就無邊力。從佛十力，出無量力，成就一切諸力，名成就十力。十力者，謂是處非處力、業力、定力、根力、欲力、性力、至處道力、宿命力、天眼力、漏盡力。四無畏者，一切智無畏、一切漏盡無畏、能說障道無畏、說盡苦道無畏。十力、四無畏，大慈、大悲、大喜、大舍，謂十八不共法。十八不共成滿，故五眼亦滿，所謂天眼、佛眼、法眼、慧眼、肉眼。佛有無量眼，何以故？境界無量故，是故佛成就五眼無障礙，所見無餘，等虛空故，以此眼見一切世間。以無障礙眼見世間，以障礙眼亦見一切世間。見已，如是思惟：『為何等人我當先為說法？』文殊師利！我說此言有何義？」
文殊師利白佛：「我未解世尊意。」
佛告文殊師利：「於此佛境界，有無窮眾生。惟阿羅羅、郁頭藍弗，可先為說法，除此二人更無餘人。而此二人，死已七日。我先以佛
【現代漢語翻譯】 現代漢語譯本： 『斷一切諸結』，是指斷除一切貪慾、嗔恨、愚癡的束縛。 『斷一切煩惱』，是指拔除三界中所有的煩惱。 『已洗煩惱垢』，是因為沒有了業和煩惱的氣息。 『已伏諸魔』，是指除去了各種死魔。 『已得諸佛法』，是指度過一切般若波羅蜜（Prajnaparamita，智慧到彼岸），到達一切般若波羅蜜，這被稱為已獲得諸佛法。 『一切智者』，是指沒有什麼不知道的。 『一切見者』，是指親身證悟一切諸法的真義。 『成就十力者』，如佛法的神通力等，衡量佛的力量，勝過一切眾生的力量，百倍、千倍、百千萬億倍，不可思議不可計數，佛成就無邊的力量。從佛的十力中，產生無量的力量，成就一切諸力，名為成就十力。十力是指：是處非處力、業力、定力、根力、欲力、性力、至處道力、宿命力、天眼力、漏盡力。 『四無畏者』，是指一切智無畏、一切漏盡無畏、能說障道無畏、說盡苦道無畏。 十力、四無畏，加上大慈、大悲、大喜、大舍，稱為十八不共法。 十八不共法圓滿成就，所以五眼也圓滿，即天眼、佛眼、法眼、慧眼、肉眼。佛有無量的眼睛，為什麼呢？因為境界是無量的，所以佛成就五眼，沒有障礙，所見沒有遺漏，等同虛空，因此用這眼睛看見一切世間。用沒有障礙的眼睛看見世間，用有障礙的眼睛也看見一切世間。看見之後，這樣思惟：『我應當先為哪種人說法呢？』文殊師利（Manjusri）！我說這句話有什麼意義？』 文殊師利（Manjusri）對佛說：『我還不理解世尊的用意。』 佛告訴文殊師利（Manjusri）：『在這佛的境界中，有無窮的眾生。只有阿羅羅（Arada Kalama）、郁頭藍弗（Udraka Ramaputra）可以先為他們說法，除了這二人，再沒有其他人了。而這二人，已經去世七天了。我先用佛
【English Translation】 English version: 'One who has severed all bonds' refers to severing all bonds of greed, hatred, and delusion (ignorance). 'One who has severed all afflictions' refers to uprooting all afflictions in the three realms. 'One who has washed away the defilements of affliction' is because there is no longer the aura of karma and affliction. 'One who has subdued all demons' refers to eliminating all the demons of death. 'One who has attained all the Buddha-dharmas' refers to crossing over all Prajnaparamita (Perfection of Wisdom), reaching all Prajnaparamita; this is called having attained all the Buddha-dharmas. 'The All-Knowing One' refers to one who knows everything. 'The All-Seeing One' refers to one who directly realizes the meaning of all dharmas. 'One who has accomplished the Ten Powers' such as the supernatural powers of the Buddha-dharma, measuring the Buddha's power, surpassing the power of all beings by a hundredfold, a thousandfold, a hundred millionfold, inconceivable and countless times; the Buddha accomplishes boundless power. From the Buddha's Ten Powers, immeasurable powers arise, accomplishing all powers, which is called accomplishing the Ten Powers. The Ten Powers are: the power of knowing what is possible and impossible, the power of karma, the power of concentration, the power of faculties, the power of intention, the power of nature, the power of the path leading to all destinations, the power of knowing past lives, the power of the heavenly eye, and the power of the exhaustion of outflows. 'The Four Fearlessnesses' are: fearlessness of perfect enlightenment, fearlessness of the exhaustion of all outflows, fearlessness of expounding the obstacles to the path, and fearlessness of expounding the path to the end of suffering. The Ten Powers, the Four Fearlessnesses, together with great loving-kindness, great compassion, great joy, and great equanimity, are called the Eighteen Unique Qualities of a Buddha. With the perfect accomplishment of the Eighteen Unique Qualities, the Five Eyes are also perfected, namely the heavenly eye, the Buddha eye, the Dharma eye, the wisdom eye, and the physical eye. The Buddha has immeasurable eyes. Why? Because the realm is immeasurable. Therefore, the Buddha accomplishes the Five Eyes without obstruction, seeing without omission, equal to space; thus, with these eyes, one sees all the world. With unobstructed eyes, one sees the world; with obstructed eyes, one also sees all the world. Having seen, one contemplates thus: 'For what kind of people should I first expound the Dharma?' Manjusri! What meaning is there in what I have said?' Manjusri said to the Buddha: 'I do not yet understand the World Honored One's intention.' The Buddha told Manjusri: 'In this Buddha-realm, there are infinite beings. Only Arada Kalama and Udraka Ramaputra are suitable to be taught the Dharma first; besides these two, there is no one else. And these two have already passed away for seven days. I will first use the Buddha
智，語十地菩薩。我以世間智，為眾生說法。此二人不聞我法，故成退轉，壽命唯餘七日。」
諸天聞此言，即白佛言：「如是，世尊！阿羅羅、郁頭藍弗死已七日。」
「文殊師利！云何眾生清凈善行？可化易教眾生者，謂多功德人；清凈者，清凈心也；善行者，自行諸善根；可化者，聞略說得度；易教者，能分別諸法，善滅一切身、口、意垢，不為愛見之所繫縛。若有如此眾生，我當先為說法，我當令其得解，不誹謗我。」
佛說此祇夜：
「郁頭藍弗、 阿羅羅仙， 死已七日， 我先已記。 後有諸天， 而來報我： 『如是世尊！ 如是善逝！ 二人並死， 已經七日。』
「文殊師利！無有餘人速疾智慧，唯除如來、善逝、世尊。」
爾時文殊師利白佛言：「世尊！一切諸功德不與出家心等。何以故？住家無量過患故，出家無量功德故。」
佛告文殊師利：「如是，如是！如汝所說。一切諸功德，不與出家心等。何以故？住家無量過患故，出家無量功德故。住家者有障礙，出家者無障礙；住家者攝受諸垢，出家者離諸垢；住家者行諸惡，出家者離諸惡；住家者是塵垢處，出家者除塵垢處；住家者溺欲淤泥，出家者離欲淤泥；住家者隨愚人法，出
【現代漢語翻譯】 現代漢語譯本 智（智慧），是對十地菩薩說的。『我以世間的智慧，為眾生說法。』這兩個人沒有聽聞我的佛法，所以退轉了，壽命只剩下七天。」
諸天聽到這話，就對佛說：「是的，世尊！ 阿羅羅（Ārāḍa Kālāma），郁頭藍弗（Udraka Rāmaputra）已經死了七天了。」
「文殊師利（Mañjuśrī）！什麼樣的眾生才算是清凈的善行？可以教化容易教導的眾生，是指那些具有很多功德的人；清凈，是指清凈的心；善行，是指自己修行各種善根；可以教化，是指聽了簡略的說法就能得度；容易教導，是指能夠分辨各種佛法，善於消除一切身、口、意的污垢，不被愛慾和邪見所束縛。如果有這樣的眾生，我應當先為他們說法，我應當讓他們得到解脫，不誹謗我。」
佛說了這段偈語：
『郁頭藍弗（Udraka Rāmaputra），阿羅羅仙（Ārāḍa Kālāma），死後已經七天，我先前已經預記。後來有諸天，來告訴我：『是的，世尊！是的，善逝！這兩人都死了，已經七天了。』
「文殊師利（Mañjuśrī）！沒有其他人有如此迅速的智慧，除了如來（Tathāgata）、善逝（Sugata）、世尊（Bhagavat）。」
這時，文殊師利（Mañjuśrī）對佛說：「世尊！一切的功德都比不上出家修行的心。為什麼呢？因為在家有無量的過患，出家有無量的功德。」
佛告訴文殊師利（Mañjuśrī）：「是的，是的！正如你所說。一切的功德，都比不上出家修行的心。為什麼呢？因為在家有無量的過患，出家有無量的功德。在家的人有障礙，出家的人沒有障礙；在家的人攝取各種污垢，出家的人遠離各種污垢；在家的人行各種惡事，出家的人遠離各種惡事；在家的人是塵垢聚集的地方，出家的人是清除塵垢的地方；在家的人沉溺於慾望的泥潭，出家的人遠離慾望的泥潭；在家的人隨順愚人的行為，出
【English Translation】 English version 『O Wisdom, I speak to the Bodhisattvas of the Tenth Stage. I use worldly wisdom to teach sentient beings.』 These two did not hear my Dharma, therefore they regressed, and their lifespan is only seven days remaining.』
When the devas heard this, they said to the Buddha, 『So it is, O World-Honored One! Ārāḍa Kālāma (阿羅羅) and Udraka Rāmaputra (郁頭藍弗) have been dead for seven days.』
『Mañjuśrī (文殊師利)! What kind of sentient beings have pure good conduct? Those who can be transformed and are easy to teach are those with much merit; purity is a pure mind; good conduct is cultivating all good roots oneself; those who can be transformed are those who attain liberation upon hearing a brief explanation; those who are easy to teach are those who can distinguish all dharmas, skillfully eliminate all defilements of body, speech, and mind, and are not bound by love and views. If there are such sentient beings, I should first teach them the Dharma, I should enable them to attain liberation, and they will not slander me.』
The Buddha spoke this gatha:
『Udraka Rāmaputra (郁頭藍弗), Ārāḍa Kālāma (阿羅羅), seven days have passed since their death, I had already predicted it. Later, devas came and reported to me: 『So it is, O World-Honored One! So it is, O Well-Gone One! Both of them have died, and seven days have passed.』
『Mañjuśrī (文殊師利)! There is no one else with such swift wisdom, except for the Tathāgata (如來), the Sugata (善逝), the Bhagavat (世尊).』
At that time, Mañjuśrī (文殊師利) said to the Buddha, 『World-Honored One! All merits are not equal to the mind of renunciation. Why? Because living at home has immeasurable faults, while leaving home has immeasurable merits.』
The Buddha told Mañjuśrī (文殊師利), 『So it is, so it is! As you say. All merits are not equal to the mind of renunciation. Why? Because living at home has immeasurable faults, while leaving home has immeasurable merits. Those who live at home have obstacles, those who leave home have no obstacles; those who live at home accumulate defilements, those who leave home are free from defilements; those who live at home perform evil deeds, those who leave home are free from evil deeds; those who live at home are places of dust and defilement, those who leave home remove places of dust and defilement; those who live at home are drowned in the mud of desire, those who leave home are free from the mud of desire; those who live at home follow the ways of fools,
家者遠愚人法；住家者不得正命，出家者得正命；住家者多怨家，出家者無怨家；住家者多苦，出家者少苦；住家者是憂悲惱處，出家者歡喜處；住家者是惡趣梯，出家者是解脫道；住家者是結縛處，出家者是解脫處；住家者有怖畏，出家者無怖畏；住家者有彈罰，出家者無彈罰；住家者是傷害處，出家者非傷害處；住家者有熱惱，出家者無熱惱；住家者有貪利苦，出家者無貪利苦；住家者是憒鬧處，出家者是寂靜處；住家者是慳吝處，出家者非慳吝處；住家者是下賤處，出家者是高勝處；住家者為煩惱所燒，出家者滅煩惱火；住家者常為他，出家者常為自；住家者小心行，出家者大心行；住家者以苦為樂，出家者出離為樂；住家者增長蕀刺，出家者能滅蕀刺；住家者成就小法，出家者成就大法。住家者無法用，出家者有法用；住家者多悔吝，出家者無悔吝；住家者增長血淚乳，出家者無血淚乳；住家者三乘毀訾，出家者三乘稱歎；住家者不知足，出家者常知足；住家者魔王愛念，出家者令魔恐怖；住家者多放逸，出家者無放逸；住家者是輕蔑處，出家者非輕蔑處；住家者為人僕使，出家者為僕使主；住家者是生死邊，出家者是涅槃邊；住家者是墜墮處，出家者無墜墮處；住家者是黑闇，出家者是光明；住家者縱諸根
，出家者攝諸根；住家者長憍慢，出家者滅憍慢；住家者是低下處，出家者是清高處；住家者多事務，出家者無所作；住家者少果報，出家者多果報；住家者多諂曲，出家者心質直；住家者常有憂，出家者常懷喜；住家者如刺入身，出家者無有刺；住家者是疾病處，出家者無疾病；住家者是衰老法，出家者是少壯法；住家者為放逸死，出家者慧為命；住家者是欺誑法，出家者是真實法；住家者多所作，出家者少所作；住家者多飲毒，出家者飲醍醐；住家者多散亂，出家者無散亂；住家者是流轉處，出家者非流轉處；住家者如毒藥，出家者如甘露；住家者愛別離，出家者無別離；住家者多重癡，出家者深智慧；住家者樂塵穢法，出家者樂清凈法；住家者失內思惟，出家者得內思惟；住家者無歸依，出家者有歸依；住家者無尊勝，出家者有尊勝；住家者無定住處，出家者有定住處；住家者不能作依，出家者能作依；住家者多瞋恚，出家者多慈悲；住家者有重擔，出家者舍重擔；住家者無究竟事，出家者有究竟事；住家者有罪過，出家者無罪過；住家者有過患，出家者無過患；住家者有苦難，出家者無苦難；住家者流轉生死，出家者有齊限；住家者有穢污，出家者無穢污；住家者有慢，出家者無慢；住家者以財物為寶，出家
者以功德為寶；住家者多災疫，出家者離災疫；住家者常有退，出家者常增長；住家者易可得，出家者難可得；住家者可作，出家者不可作；住家者隨流，出家者逆流；住家者是煩惱海，出家者是舟航；住家者是此岸，出家者是彼岸；住家者纏所縛，出家者離纏縛；住家者作怨家，出家者滅怨家；住家者國王所教誡，出家者佛法所教誡；住家者有犯罪，出家者無犯罪；住家者是苦生，出家者是樂生；住家者是淺，出家者是深；住家者伴易得，出家者伴難得；住家者婦為伴，出家者定為伴；住家者是𦌘網，出家者破𦌘網；住家者傷害為勝，出家者攝受為勝；住家者持魔王幢幡，出家者持佛幢幡；住家者是此住，出家者彼住；住家者增長煩惱，出家者出離煩惱；住家者如刺林，出家者出刺林。文殊師利！若我毀訾住家，讚歎出家，言滿虛空，說猶無盡。文殊師利！此謂住家過患、出家功德。」
爾時文殊師利白佛言：「世尊！諸菩薩摩訶薩常有幾種心念？」
佛告文殊師利：「菩薩自念：『我當何時出家，住僧坊中？我當何時自恣和合？我當何時修行戒、定、慧，解脫、解脫知見？我當何時著衣如大牟尼尊？我當何時得仙師相好？我當何時住空閑處得處便住？我當何時乞食，於好惡少多不生增減，或得或不得
【現代漢語翻譯】 現代漢語譯本：以功德為寶的是出家之人；居家之人多有災疫，出家之人遠離災疫；居家之人常常退步，出家之人常常增長；居家之人容易得到，出家之人難以得到；居家之人可以作為（世俗之事），出家之人不可作為（世俗之事）；居家之人隨波逐流，出家之人逆流而上；居家之人是煩惱之海，出家之人是渡海的舟船；居家之人是此岸，出家之人是彼岸；居家之人被纏縛所束縛，出家之人脫離纏縛的束縛；居家之人制造怨家，出家之人消滅怨家；居家之人受國王的教誡，出家之人受佛法的教誡；居家之人會有犯罪，出家之人沒有犯罪；居家之人是苦的生起，出家之人是樂的生起；居家之人是淺顯的，出家之人是深邃的；居家之人容易找到同伴，出家之人難以找到同伴；居家之人以妻子為伴，出家之人以禪定為伴；居家之人是羅網，出家之人破除羅網；居家之人以傷害為勝，出家之人以攝受為勝；居家之人持有魔王的幢幡，出家之人持有佛的幢幡；居家之人是住於此世，出家之人是住于彼世；居家之人增長煩惱，出家之人出離煩惱；居家之人如同刺林，出家之人走出刺林。文殊師利（Manjushri，菩薩名）！如果我譭謗居家，讚歎出家，即使言語充滿虛空，也說不盡。文殊師利（Manjushri，菩薩名）！這就是居家的過患、出家的功德。』
當時，文殊師利（Manjushri，菩薩名）對佛說：『世尊！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）常常有幾種心念？』
佛告訴文殊師利（Manjushri，菩薩名）：『菩薩自己念想：『我應當何時出家，住在僧伽的住所中？我應當何時隨心所欲地和合？我應當何時修行戒、定、慧，解脫、解脫知見？我應當何時穿上像大牟尼（Mahamuni，偉大的聖人）一樣的衣服？我應當何時得到仙人的相好？我應當何時住在空閑之處，得到適宜的住所？我應當何時乞食，對於食物的好壞多少不生增減之心，或者得到或者得不到？
【English Translation】 English version: Those who value merit are the renunciants; householders often face calamities and diseases, while renunciants are free from them; householders often decline, while renunciants constantly grow; householders are easily found, while renunciants are hard to find; householders can engage in (worldly affairs), while renunciants cannot engage in (worldly affairs); householders follow the current, while renunciants go against the current; householders are a sea of afflictions, while renunciants are a boat for crossing the sea; householders are this shore, while renunciants are the other shore; householders are bound by entanglements, while renunciants are free from entanglements; householders create enemies, while renunciants extinguish enemies; householders are instructed by kings, while renunciants are instructed by the Buddha's teachings; householders commit offenses, while renunciants commit no offenses; householders are born into suffering, while renunciants are born into happiness; householders are shallow, while renunciants are deep; householders easily find companions, while renunciants find it difficult to find companions; householders have wives as companions, while renunciants have samadhi (meditative absorption) as companions; householders are a net, while renunciants break the net; householders consider harming as superior, while renunciants consider embracing as superior; householders hold the banners of Mara (demon king), while renunciants hold the banners of the Buddha; householders dwell in this world, while renunciants dwell in the other world; householders increase afflictions, while renunciants are liberated from afflictions; householders are like a forest of thorns, while renunciants emerge from the forest of thorns. Manjushri (Bodhisattva's name)! If I were to denigrate householders and praise renunciants, even if my words filled the void, I would still not be able to express it all. Manjushri (Bodhisattva's name)! These are the faults of householders and the merits of renunciants.』
At that time, Manjushri (Bodhisattva's name) said to the Buddha: 『World Honored One! What kinds of thoughts do the Bodhisattva-Mahasattvas (Great Bodhisattvas) often have?』
The Buddha told Manjushri (Bodhisattva's name): 『Bodhisattvas think to themselves: 『When will I renounce the world and dwell in a Sangha (community of monks) monastery? When will I be able to freely harmonize? When will I cultivate morality, concentration, and wisdom, liberation, and the knowledge and vision of liberation? When will I wear robes like the Great Mahamuni (Great Sage)? When will I attain the auspicious marks of a sage? When will I dwell in a secluded place and find a suitable dwelling? When will I beg for food, without increasing or decreasing my mind based on whether the food is good or bad, little or much, or whether I obtain it or not?
，或寒或熱，次第行乞，為治饑瘡，如油膏車，為持壽命以少自活？我當何時離世八法，不為八法之所動轉？何時厭離國城愛樂林藪，於十二入不著、不樂？我當何時能守護六根，令得禪定？我當何時調伏六根，如制僕使？我當何時坐禪精進、讀誦經書，常樂斷諸結使，具修諸行？我當何時知足？我當何時不樂先戲樂事？我當何時為自、他勤行精進？我當何時行諸菩薩所行之道？我當何時為世間第一貴？我當何時解脫愛奴？我當何時解脫居家？』文殊師利！此謂菩薩心之所念。」
佛說此祇夜：
「若人思惟菩薩心， 我知彼有諸功德， 其數無量不可極， 堪得清凈佛法身， 不入惡趣受諸苦， 具足成就佛智慧。」
爾時文殊師利白佛言：「世尊！余佛世界諸佛，現在有人於此欲見彼佛，當云何得見？」
佛告文殊師利：「若能專念如來十號，佛于彼人常在不滅，亦得當聞諸佛說法，並見彼佛現在四眾，增長壽命、無諸疾病。云何十號？謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。文殊師利！念十號者，先念佛色身具足相好，又念法身壽命無盡。當作是念，佛非色身，佛是法身。以執取、以堅取，見佛如虛空。樂虛空，故知一切法義。
【現代漢語翻譯】 現代漢語譯本：『我何時才能擺脫寒冷或炎熱，依次乞食，爲了治療飢餓的創傷，如同給車軸塗油一樣，維持生命以求少許自活？我何時才能脫離世間的八法（利、衰、毀、譽、稱、譏、苦、樂），不被這八法所動搖？何時才能厭倦國都城池，喜愛隱居在林地山澤，對於十二入（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵）不執著、不貪戀？我何時才能守護好六根（眼、耳、鼻、舌、身、意），使我獲得禪定？我何時才能調伏六根，如同馴服奴僕一樣？我何時才能坐禪精進、讀誦經書，常常樂於斷除各種煩惱結使，具足修習各種善行？我何時才能知足？我何時才能不再喜歡過去的嬉戲娛樂之事？我何時才能爲了自己和他人勤奮修行精進？我何時才能行菩薩所行的道路？我何時才能成為世間第一尊貴的人？我何時才能解脫于愛的奴役？我何時才能解脫于居家生活？』文殊師利（Manjushri，菩薩名）！這就是菩薩心中所思念的。』
佛陀說了這段偈語：
『如果有人思惟菩薩的心念，我知道這個人具有各種功德，其數量無量無邊無法窮盡，堪能獲得清凈的佛法身，不會墮入惡道遭受各種痛苦，具足成就佛陀的智慧。』
這時，文殊師利（Manjushri，菩薩名）對佛陀說：『世尊！其他佛世界中的諸佛，現在如果有人想要見到那些佛，應當如何才能見到？』
佛陀告訴文殊師利（Manjushri，菩薩名）：『如果能夠專心憶念如來的十種名號，佛陀對於這個人常常存在而不滅，也能聽聞諸佛說法，並且見到那些佛陀現在的四眾弟子（比丘、比丘尼、優婆塞、優婆夷），增長壽命、沒有各種疾病。什麼是十種名號？就是如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）、明行足（Vidyacharana-sampanna，佛的稱號之一）、善逝（Sugata，佛的稱號之一）、世間解（Lokavidu，佛的稱號之一）、無上士（Anuttara，佛的稱號之一）、調御丈夫（Purushadamyasarathi，佛的稱號之一）、天人師（Shasta devamanushyanam，佛的稱號之一）、佛（Buddha，覺悟者）、世尊（Bhagavan，佛的稱號之一）。文殊師利（Manjushri，菩薩名）！唸誦十種名號的人，先念佛陀的色身具足各種相好，又念法身壽命無盡。應當這樣思念，佛陀不是色身，佛陀是法身。以執取和堅固的執取，見到佛陀如同虛空。樂於虛空，因此能知曉一切法義。』
【English Translation】 English version: 'When will I be free from cold or heat, begging for food in turn, to heal the wounds of hunger, like oiling a cart, to sustain life with little self-sufficiency? When will I be free from the eight worldly conditions (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness), and not be moved by these eight conditions? When will I be weary of kingdoms and cities, and delight in dwelling in forests and thickets, without attachment or craving for the twelve entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind, and their corresponding six sense objects: form, sound, smell, taste, touch, and mental objects)? When will I be able to guard the six senses (eyes, ears, nose, tongue, body, and mind), so that I may attain dhyana (禪定, meditation)? When will I be able to subdue the six senses, like controlling servants? When will I be able to practice meditation diligently, read and recite scriptures, and always delight in cutting off all fetters of afflictions, and fully cultivate all virtuous practices? When will I be content? When will I no longer delight in past amusements and pleasures? When will I diligently practice for myself and others? When will I walk the path that all Bodhisattvas walk? When will I be the most noble in the world? When will I be liberated from the slavery of love? When will I be liberated from household life?' Manjushri (文殊師利, name of a Bodhisattva)! This is what a Bodhisattva contemplates in their mind.'
The Buddha spoke this Gatha (偈語, verse):
'If someone contemplates the mind of a Bodhisattva, I know that this person possesses various merits, their number is immeasurable and inexhaustible, capable of attaining the pure Dharma body of the Buddha, will not fall into evil realms to suffer various pains, and will fully accomplish the wisdom of the Buddha.'
At that time, Manjushri (文殊師利, name of a Bodhisattva) said to the Buddha: 'World Honored One! If there are people in other Buddha worlds who now wish to see those Buddhas, how can they see them?'
The Buddha told Manjushri (文殊師利, name of a Bodhisattva): 'If one can single-mindedly remember the ten titles of the Tathagata (如來, one of the Buddha's titles), the Buddha will always be present and undying for that person, and they will also be able to hear the Dharma preached by the Buddhas, and see the fourfold assembly (比丘, Bhikshu - monks; 比丘尼, Bhikshuni - nuns; 優婆塞, Upasaka - male lay devotees; 優婆夷, Upasika - female lay devotees) of those Buddhas, increasing their lifespan and free from all diseases. What are the ten titles? They are: Tathagata (如來, Thus Gone), Arhat (應供, Worthy of Offerings), Samyaksambuddha (正遍知, Perfectly Enlightened One), Vidyacharana-sampanna (明行足, Perfect in Knowledge and Conduct), Sugata (善逝, Well-Gone), Lokavidu (世間解, Knower of the World), Anuttara (無上士, Unsurpassed One), Purushadamyasarathi (調御丈夫, Tamer of Men), Shasta devamanushyanam (天人師, Teacher of Gods and Humans), Buddha (佛, Awakened One), and Bhagavan (世尊, World Honored One). Manjushri (文殊師利, name of a Bodhisattva)! Those who recite the ten titles should first contemplate the Buddha's physical body, complete with all the auspicious marks, and then contemplate the Dharma body, whose lifespan is endless. One should think in this way: the Buddha is not the physical body, the Buddha is the Dharma body. By grasping and firmly grasping, one sees the Buddha as empty space. Delighting in empty space, one can therefore know the meaning of all Dharmas.'
文殊師利！如須彌山、由乾陀山、伊沙陀山、須陀梨山、珂羅底迦山、阿輸迦羅山、毗那多山、尼民陀羅山、斫迦羅山，如是等山悉是障礙。若人一心念佛十號，此等諸山不能為障。何以故？以正念故、佛威神故。
「複次，文殊！唸佛十號猶如虛空，以知如虛空故，無有過失；以不失故，得無生忍；如是依名字，增長正念；見佛相好，正定具足。具足定已，見彼諸佛。如照水鏡，自見其形。彼見諸佛亦復如是，此謂初定。複次，如一佛像現鏡中分明，見十方諸佛亦如是分明，從此以後常正念思惟，必有相起，以相起故，常樂見佛，作此念時諸佛即現，亦不得神通，亦不往彼世界，唯住此處，見彼諸佛，聞佛說法，得如實義。」
文殊師利白佛言：「以何法故起此定寶？」
佛告文殊師利：「當近善知識、供養善知識，常起精進、不捨精進，不捨智慧、不動智慧，堅智慧、利智慧；常入信心，令精進根堅固，不為天魔、沙門、婆羅門所壞；由此四法，能生此定。」
文殊師利白佛言：「復有何法能生此定？」
佛告文殊師利：「慚愧、懺悔、恭敬、供養，事說法人如供養佛，以此四法能生禪定。復於九十日，修無我想，端坐專念，不雜思惟，除食及經行、大小便時，悉不得起。
【現代漢語翻譯】 現代漢語譯本 文殊師利！就像須彌山（Sumeru）：眾山之王，由乾陀山（Yugandhara）：持雙山，伊沙陀山（Isadhara）：持軸山，須陀梨山（Sudarsana）：善見山，珂羅底迦山（Kharadira）：可畏山，阿輸迦羅山（Asvakarna）：馬耳山，毗那多山（Vinataka）：障礙山，尼民陀羅山（Nimindhara）：持邊山，斫迦羅山（Cakravada）：輪圍山，這些山都是障礙。如果有人一心念誦佛的十個名號，這些山都不能成為障礙。為什麼呢？因為有正念的緣故，有佛的威神力的緣故。
『再者，文殊！唸誦佛的十個名號就像虛空一樣，因為知道就像虛空一樣，所以沒有過失；因為沒有過失的緣故，得到無生法忍；這樣依靠名號，增長正念；見到佛的相好，正定就具足了。具足正定之後，就能見到那些佛。就像照鏡子一樣，自己能看到自己的形像。見到諸佛也是這樣，這叫做初定。再者，就像一尊佛像顯現在鏡子中一樣清晰，見到十方諸佛也是這樣清晰，從此以後常常以正念思惟，必定會有佛的相顯現，因為佛的相顯現的緣故，常常樂於見到佛，作這樣的念頭時，諸佛就會顯現，也不需要得到神通，也不需要前往那個世界，只是住在這裡，就能見到那些佛，聽到佛說法，得到如實的意義。』
文殊師利對佛說：『用什麼方法才能生起這種禪定之寶呢？』
佛告訴文殊師利：『應當親近善知識，供養善知識，常常發起精進，不捨棄精進，不捨棄智慧，不動搖智慧，堅定智慧，銳利智慧；常常進入信心，使精進的根基堅固，不被天魔、沙門、婆羅門所破壞；通過這四種方法，能夠生起這種禪定。』
文殊師利對佛說：『還有什麼方法能夠生起這種禪定呢？』
佛告訴文殊師利：『慚愧、懺悔、恭敬、供養，對待說法的人就像供養佛一樣，通過這四種方法能夠生起禪定。再用九十天的時間，修習無我想，端正坐姿專心念誦，不夾雜其他思惟，除了吃飯以及經行、大小便的時候，都不能起身。』
【English Translation】 English version Manjushri! Mountains such as Mount Sumeru (Sumeru: the king of mountains), Yugandhara Mountain (Yugandhara: the mountain that holds two), Isadhara Mountain (Isadhara: the axle-holding mountain), Sudarsana Mountain (Sudarsana: the good-to-see mountain), Kharadira Mountain (Kharadira: the terrible mountain), Asvakarna Mountain (Asvakarna: the horse-ear mountain), Vinataka Mountain (Vinataka: the obstructing mountain), Nimindhara Mountain (Nimindhara: the edge-holding mountain), and Cakravada Mountain (Cakravada: the wheel-enclosing mountain), all these mountains are obstacles. If a person single-mindedly recites the Buddha's ten titles, these mountains cannot be obstacles. Why? Because of right mindfulness and the Buddha's majestic power.
'Furthermore, Manjushri! Reciting the Buddha's ten titles is like empty space. Because one knows it is like empty space, there is no fault. Because there is no fault, one attains the patience of non-origination. Thus, relying on the names, one increases right mindfulness. Seeing the Buddha's excellent marks and characteristics, right concentration is complete. Having complete right concentration, one sees those Buddhas. It is like looking into a mirror, one sees one's own form. Seeing the Buddhas is also like this. This is called the initial concentration. Furthermore, just as one Buddha image appears clearly in a mirror, seeing the Buddhas of the ten directions is also just as clear. From then on, constantly thinking with right mindfulness, there will surely be an appearance arising. Because of the arising of the appearance, one is always happy to see the Buddha. When one makes this thought, the Buddhas will appear. One does not need to attain supernatural powers, nor does one need to go to that world. One only stays here and sees those Buddhas, hears the Buddha preach the Dharma, and attains the true meaning.'
Manjushri said to the Buddha, 'By what method can this treasure of concentration be generated?'
The Buddha told Manjushri, 'One should draw near to good teachers, make offerings to good teachers, constantly generate diligence, not abandon diligence, not abandon wisdom, not waver in wisdom, have firm wisdom, and have sharp wisdom. Constantly enter into faith, making the roots of diligence firm, not to be destroyed by heavenly demons, sramanas, or brahmins. By these four methods, this concentration can be generated.'
Manjushri said to the Buddha, 'What other methods can generate this concentration?'
The Buddha told Manjushri, 'Shame, remorse, repentance, respect, and offerings, treating those who preach the Dharma as if offering to the Buddha. By these four methods, concentration can be generated. Furthermore, for ninety days, cultivate the thought of no-self, sit upright and concentrate on recitation, without mixing in other thoughts. Except when eating, walking, or during times of urination and defecation, one must not get up.'
「復有四法能起此定。見諸佛、勸人聽法，不嫉發菩提心人，行諸菩薩所行。
「復有四法，一者造像，二施有信人，三教化眾生令離欺慢使得菩提，四為守護攝受諸佛正法。
「復有四法，少語言，不與在家、出家人和合，不著諸法相，樂寂靜處。
「復有諸法，謂無生忍，厭一切諸行、一切生處；一切邪見、一切五欲，亦不思惟；修無量定行，不起瞋恚；於四攝法常憶不忘，成就慈悲喜捨，不譏他過；常聞說法，質直修行清凈三業；樂嘆財施，不起慳心；樂贊法施，不起法慳；修忍辱行，同止安樂；若人輕罵、誹謗、打縛等，是我本業得此果報，於他不瞋。隨聞受持廣為人說，令他思惟、修行正行，不生嫉妒，不自讚毀他，離睡眠懈怠，信佛法僧，恭敬上中下座，見他少德常憶不忘，語言真諦無餘虛說。
「複次，文殊師利！如出家人能修此定，在家之人亦能修習；如在家人能修此定，出家之人亦能修習。為他廣說，令彼修行。云何在家人能修此定？以信業果報舍一切財，歸依三寶受持五戒，不穿、不破、不污、不缺，受十善道，令起諸善。修行梵行毀訾五欲，不生嫉妒、不愛妻子，常樂出家受持八戒，常往僧坊有慚愧心，于出家人常生敬心，不秘吝法常樂化人，愛念恭敬和上、阇梨
【現代漢語翻譯】 現代漢語譯本： 『又有四種方法能夠引發這種禪定。即：見到諸佛，勸人聽聞佛法，不嫉妒發菩提心的人，行持諸菩薩所行的行為。 『又有四種方法：一是建造佛像，二是佈施給有信心的人，三是教化眾生遠離欺騙和傲慢，從而證得菩提（Bodhi，覺悟），四是爲了守護和攝受諸佛的正法。 『又有四種方法：少說話，不與在家眾（在家之人）和出家眾（出家之人）混雜相處，不執著于諸法之相，喜愛寂靜之處。 『又有諸種方法，即：證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟），厭離一切諸行和一切出生之處；對於一切邪見和一切五欲（色、聲、香、味、觸），也不去思惟；修習無量禪定之行，不起瞋恚之心；對於四攝法（佈施、愛語、利行、同事）常常憶念不忘，成就慈悲喜捨四無量心（四種廣大的心境），不譏諷他人的過失；常常聽聞佛法，以正直的心修行，清凈身口意三業；樂於讚歎財佈施，不起慳吝之心；樂於讚歎法佈施，不起法慳；修習忍辱之行，共同安止於安樂之中；如果有人輕視、謾罵、誹謗、毆打、捆綁等等，就想這是我過去所造的業，今生才得到這樣的果報，因此對他人不起瞋恨之心。隨聽隨受，並且廣泛地為人解說，使他人思惟、修行正行，不生嫉妒之心，不自我讚揚而譭謗他人，遠離睡眠和懈怠，信奉佛法僧三寶，恭敬上座、中座、下座，見到他人即使只有少許的功德也常常憶念不忘，言語真實不虛妄。 『再者，文殊師利（Manjushri，智慧的象徵）！如果出家人能夠修習這種禪定，那麼在家之人也能夠修習；如同在家之人能夠修習這種禪定，出家之人也能夠修習。爲了他人廣為解說，使他們修行。那麼，在家之人如何能夠修習這種禪定呢？以相信業果報應之心捨棄一切財物，歸依佛法僧三寶，受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），不缺、不破、不污、不雜，受持十善道，使他們發起諸種善行。修行梵行，譭棄五欲，不生嫉妒之心，不貪愛妻子，常常樂於出家，受持八關齋戒，常常前往僧伽（Samgha，僧團），具有慚愧之心，對於出家人常常生起恭敬之心，不秘藏吝惜佛法，常常樂於教化他人，愛念恭敬和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）。'
【English Translation】 English version: 『Again, there are four things that can give rise to this Samadhi (state of meditative consciousness). They are: seeing all the Buddhas, encouraging people to listen to the Dharma (teachings of the Buddha), not being jealous of those who have aroused Bodhicitta (the mind of enlightenment), and practicing the conduct of all Bodhisattvas (beings on the path to Buddhahood).』 『Again, there are four things: first, creating Buddha images; second, giving to people of faith; third, teaching sentient beings to abandon deception and arrogance so that they may attain Bodhi (enlightenment); fourth, protecting and upholding the true Dharma of all the Buddhas.』 『Again, there are four things: speaking little, not associating with laypeople (those living at home) and monastics (those who have left home), not being attached to the characteristics of all Dharmas, and delighting in quiet places.』 『Again, there are various things, namely: attaining Anutpattika-dharma-kshanti (the patience with the unborn nature of reality), being weary of all actions and all places of birth; not even contemplating all wrong views and all five desires (form, sound, smell, taste, and touch); practicing immeasurable Samadhi, not giving rise to anger; constantly remembering and not forgetting the Four Means of Attraction (giving, kind speech, beneficial action, and identification with others), accomplishing the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), not criticizing the faults of others; constantly hearing the Dharma, practicing with honesty, purifying the three karmas of body, speech, and mind; delighting in praising material giving, not giving rise to stinginess; delighting in praising Dharma giving, not giving rise to Dharma stinginess; practicing patience, dwelling together in peace and happiness; if people despise, scold, slander, beat, bind, etc., thinking that this is the result of my past karma, and therefore not being angry with others. Receiving and upholding what is heard, and widely explaining it to others, causing them to contemplate, practice right conduct, not giving rise to jealousy, not praising oneself and disparaging others, being free from sleep and laziness, believing in the Buddha, Dharma, and Sangha (the Buddhist community), respecting those of senior, middle, and junior standing, constantly remembering and not forgetting even the slightest virtue of others, speaking truthfully without any falsehood.』 『Furthermore, Manjushri (symbol of wisdom)! If a monastic can cultivate this Samadhi, then a layperson can also cultivate it; just as a layperson can cultivate this Samadhi, a monastic can also cultivate it. Explaining it widely for others, causing them to practice. So, how can a layperson cultivate this Samadhi? By believing in the karmic results of actions, giving up all wealth, taking refuge in the Triple Gem (Buddha, Dharma, and Sangha), upholding the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants), without deficiency, without violation, without defilement, without mixture, upholding the ten virtuous paths, causing them to arise in all good deeds. Practicing pure conduct, destroying the five desires, not giving rise to jealousy, not being attached to wife and children, constantly delighting in leaving home, upholding the eight precepts, constantly going to the Sangha (monastic community), having a sense of shame, constantly giving rise to respect for monastics, not being secretive and stingy with the Dharma, constantly delighting in teaching others, loving, cherishing, and respecting the Upadhyaya (preceptor) and Acharya (teacher).』
及說法人，于父母善知識所，心如佛想，安止父母及善知識，令得住于安隱之處，此是在家之人修此定法。
「云何出家人當修此定？不破戒、不污戒，無毀點戒、清凈戒、不穢戒，不雜邪戒，無所依戒、無所得戒，不墮戒，聖所嘆，戒、慧人所嘆戒，于波羅提木叉善能守護，成就一切諸行處。常畏小罪，凈業、凈命，樂深無生法忍，于空、無相、無作不生怖畏，常勤精進正念現前。有信從心成就慚愧，不著世法、不懷嫉妒，常行頭陀功德，厭世語言、不樂綺語，知恩、知報恩，敬畏和上、阿阇梨，無憍慢心。常樂勝師及樂近善友。若有善友我當問法，既聞法已如說修行。若依經書、若依師說，于說法人、父母、善友常懷佛想；樂阿蘭若處不樂人間；于身命財心不繫著，思念死想不依利養，無所觸犯、無渴愛心。攝受正法，愛敬尊長；不長畜衣缽，不受宿食；恒樂乞食，行次第乞；常懷慚愧，自省己罪；不捉金銀珍寶，于真實法不生驚疑，常修慈心能斷瞋怒；常修悲心能斷殺害，饒益一切世間，慈悲一切眾生；常樂經行，無睡眠、懈怠。若住如是功德，則能修此禪定。
「複次，文殊師利！當具足諸善，常念如來，專心思惟不起亂想，守護諸根于食知足，初夜、后夜捐于睡眠，離諸煩惱令生禪定，不著禪
【現代漢語翻譯】 現代漢語譯本：對於說法的人，對於父母和善知識，心中常存佛的念想，使父母和善知識安穩地住在安全的地方，這是在家之人修習這種禪定的方法。 出家人應當如何修習這種禪定呢？不破戒、不污染戒律，沒有毀壞和污點的戒律是清凈的戒律，不夾雜邪見的戒律，不依賴任何事物、不求任何所得的戒律，不墮落的戒律，為聖人所讚歎的戒律，為有戒行和智慧的人所讚歎的戒律，對於《波羅提木叉》（Pratimoksha，戒經）能夠很好地守護，成就一切應行之處。常常畏懼小的罪過，以清凈的行業和生命為生，樂於深入理解無生法忍，對於空性（Sunyata）、無相（Animitta）、無作（Apranihita）不生怖畏，常常勤奮精進，保持正念現前。有信心，內心成就慚愧，不執著於世俗的法，不懷有嫉妒之心，常常行持頭陀（Dhuta，苦行）的功德，厭惡世俗的言語，不喜好花言巧語，知恩、知報恩，敬畏和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），沒有驕慢之心。常常喜愛殊勝的老師，喜歡親近善友。如果有善友，我就向他請教佛法，聽聞佛法后如所說修行。無論是依據經書，還是依據老師的教導，對於說法的人、父母、善友，常常懷有佛的念想；喜歡住在寂靜的處所，不喜歡住在人間；對於身命和財物，內心不執著，思念死亡，不依賴利養，沒有觸犯戒律的行為，沒有渴愛之心。攝受正法，愛敬尊長；不長期蓄積衣缽，不接受隔夜的食物；恒常喜歡乞食，按照次序乞食；常常懷有慚愧之心，自我反省自己的罪過；不拿取金銀珍寶，對於真實的佛法不生驚疑，常常修習慈心，能夠斷除瞋怒；常常修習悲心，能夠斷除殺害，饒益一切世間，慈悲一切眾生；常常喜歡經行，沒有睡眠和懈怠。如果安住于這樣的功德，就能修習這種禪定。 『文殊師利（Manjusri，文殊菩薩）！』再者，應當具足各種善行，常常憶念如來，專心思考，不起雜亂的念頭，守護諸根，對於飲食知足，初夜和后夜減少睡眠，遠離各種煩惱，使禪定生起，不執著于禪定。
【English Translation】 English version: Regarding the Dharma speaker, towards parents and virtuous friends, maintain the thought of the Buddha in your mind, and ensure that parents and virtuous friends reside peacefully in a safe place. This is how a layperson cultivates this Samadhi (concentration). How should a monastic cultivate this Samadhi? By not breaking precepts, not defiling precepts, having precepts without flaws or blemishes, having pure precepts, precepts without impurity, precepts not mixed with wrong views, precepts without reliance, precepts without seeking gain, precepts that do not lead to downfall, precepts praised by the sages, precepts praised by those with morality and wisdom, being able to well-guard the Pratimoksha (code of monastic discipline), accomplishing all proper conduct. Always fearing small offenses, living a pure life and livelihood, delighting in profound acceptance of the unoriginated Dharma, not being fearful of emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), always diligently striving with right mindfulness present. Having faith and accomplishing shame and remorse in the heart, not being attached to worldly dharmas, not harboring jealousy, always practicing the merits of Dhuta (ascetic practices), disliking worldly speech, not delighting in frivolous talk, knowing gratitude and repaying kindness, respecting and revering the Upadhyaya (preceptor) and Acarya (teacher), without arrogance. Always delighting in superior teachers and liking to be near virtuous friends. If there are virtuous friends, I will ask them about the Dharma, and after hearing the Dharma, I will practice as taught. Whether relying on scriptures or the teacher's instructions, always holding the thought of the Buddha towards the Dharma speaker, parents, and virtuous friends; delighting in living in secluded places, not delighting in living among people; not being attached to body, life, and wealth, contemplating death, not relying on offerings, having no transgressions, and no craving. Embracing the true Dharma, loving and respecting elders; not hoarding robes and bowls, not accepting overnight food; always delighting in begging for food, begging in order; always having shame and remorse, self-reflecting on one's own faults; not grasping gold, silver, or jewels, not being surprised or doubtful about the true Dharma, always cultivating loving-kindness to cut off anger; always cultivating compassion to cut off killing, benefiting all the world, being compassionate to all beings; always delighting in walking meditation, without sleep or laziness. If one abides in such merits, then one can cultivate this Samadhi. Furthermore, Manjusri (Bodhisattva Manjusri)! One should be complete with all virtues, constantly mindful of the Tathagata (Buddha), focusing one's thoughts without arising confused thoughts, guarding the senses, being content with food, reducing sleep in the early and late nights, separating from all afflictions to give rise to Samadhi, not being attached to Samadhi.
味分別色相，得不凈想不著陰界入，不自稱譽無有憍慢，於一切法作阿蘭若想，於一切眾生生親友想，不為名聞而持禁戒，常行禪定不厭多聞，以多聞故不生憍慢；於法無疑不謗佛、不毀法、不破僧；常近善人離不善人，樂佛所說出世言語，受念六法、修五解脫處，能滅九種瞋恚、斷八懈怠；修八精進、行九想定；修八大人覺，成就諸禪解脫三昧、三摩跋提，一切諸見所不能動。攝耳聽法、分別諸陰、無有住相，怖畏生死如拔刀賊，於十二入如空聚想，於十八界如毒蛇想，于泥洹處生寂靜想，觀於五欲如蕀刺想，樂出生死無有諍訟，教化眾生修諸功德。能如是者，得深禪定。
「文殊師利！若人修行此定，所得功德永不退轉。文殊師利！如三千大千世界盡末為塵，世界多少如微塵數，盡布七寶持用佈施。于汝意云何？是人能如是施，功德多不？」
文殊師利言：「甚多。世尊！」
佛言：「我今告汝，若善男子、善女人，直聞此定無怖畏心，所得功德于彼為多，何況信心思惟、修行、受持、讀誦，況復為人廣說，何況修習得此定者，彼功德數我不能說。是故，文殊師利！善男子、善女人應當修習此定、憶持此定，兼為他人廣說此定。文殊師利！劫燒之時，若有菩薩持此定者為火所逼，無有是處。若
【現代漢語翻譯】 現代漢語譯本 于味道、分別、顏色、形相，修習不凈觀，不執著於五陰（色、受、想、行、識），六入（眼、耳、鼻、舌、身、意）和十二處（眼色、耳聲、鼻香、舌味、身觸、意法），不自我讚揚，沒有驕慢之心，對於一切法都作空曠寂靜的阿蘭若（Aranya，意為寂靜處）之想，對於一切眾生都生起如同親人朋友一般的想法，不爲了名聲利養而持守戒律，經常修行禪定而不厭倦于廣博的聞法，因為廣博的聞法而不生起驕慢之心；對於佛法沒有疑惑，不誹謗佛，不詆譭法，不破壞僧團；經常親近善知識，遠離不善之人，喜愛佛所說的出世間的言語，領受並憶念六念法門（唸佛、念法、念僧、念戒、念施、念天），修習五解脫處（不凈觀、慈悲觀、因緣觀、界分別觀、數息觀），能夠滅除九種瞋恚，斷除八種懈怠；修習八種精進，修行九種禪定；修習八大人覺，成就各種禪定、解脫、三昧（Samadhi，意為正定）、三摩跋提（Samapatti，意為等至），一切邪見都不能動搖他。收攝耳根聽聞佛法，分別五陰的虛幻不實，沒有執著停留的念頭，怖畏生死輪迴如同面對拔刀的盜賊，對於十二入處（六根和六塵）作空聚之想，對於十八界（六根、六塵、六識）作毒蛇之想，對於涅槃（Nirvana，意為寂滅）之處生起寂靜之想，觀察五欲如同荊棘一般，樂於脫離生死輪迴沒有爭論，教化眾生修習各種功德。能夠這樣做的人，就能獲得甚深的禪定。
『文殊師利（Manjusri，菩薩名）！如果有人修行這種禪定，所獲得的功德永遠不會退轉。文殊師利！如果將三千大千世界都磨成微塵，世界的數量如同微塵的數量一樣多，用盡所有的七寶來佈施。你認為怎麼樣？這個人能夠這樣佈施，功德多嗎？』
文殊師利回答說：『非常多，世尊！』
佛說：『我現在告訴你，如果善男子、善女人，僅僅是聽聞這種禪定而沒有怖畏之心，所獲得的功德就比那個人多得多，更何況是具有信心而思惟、修行、受持、讀誦，更何況是為他人廣泛解說，更何況是修習而證得這種禪定的人，他的功德數量我無法說盡。所以，文殊師利！善男子、善女人應當修習這種禪定，憶持這種禪定，並且為他人廣泛解說這種禪定。文殊師利！劫火燃燒的時候，如果有菩薩持這種禪定，被火所逼迫，這是不可能的。』
【English Translation】 English version Regarding tastes, discriminations, colors, and forms, cultivate the impure contemplation, not being attached to the five skandhas (form, feeling, perception, mental formations, and consciousness), the six entrances (eye, ear, nose, tongue, body, and mind), and the twelve ayatanas (sense bases: eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma), not praising oneself, without arrogance, regarding all dharmas as Aranya (a quiet place), thinking of all beings as close friends, not holding precepts for fame and gain, constantly practicing meditation without being tired of extensive learning, and not becoming arrogant because of extensive learning; having no doubts about the Dharma, not slandering the Buddha, not disparaging the Dharma, not disrupting the Sangha; always being close to good people and staying away from bad people, delighting in the Buddha's transcendent words, receiving and remembering the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas), cultivating the five places of liberation (impure contemplation, loving-kindness contemplation, contemplation of dependent origination, contemplation of the elements, and contemplation of breathing), being able to extinguish the nine kinds of anger, and cutting off the eight kinds of laziness; cultivating the eight kinds of diligence, practicing the nine kinds of samadhi; cultivating the eight great awakenings of a great person, accomplishing all kinds of dhyana, liberation, Samadhi (concentration), and Samapatti (attainment), not being moved by any wrong views. Gathering the ears to listen to the Dharma, distinguishing the emptiness of the skandhas, without dwelling on any appearances, fearing birth and death as if facing a drawn sword, regarding the twelve entrances as an empty gathering, regarding the eighteen realms (six senses, six sense objects, and six consciousnesses) as poisonous snakes, generating a sense of tranquility in Nirvana (cessation), contemplating the five desires as thorns, delighting in escaping birth and death without disputes, and teaching sentient beings to cultivate all kinds of merits. One who can do this can attain deep dhyana.
『Manjusri (name of a Bodhisattva)! If someone cultivates this samadhi, the merits they obtain will never regress. Manjusri! If the three thousand great thousand worlds were ground into dust, and the number of worlds were as many as the number of dust particles, and all the seven treasures were used for giving. What do you think? Is the merit of a person who can give in this way great?』
Manjusri said: 『Very great, World Honored One!』
The Buddha said: 『I now tell you, if a good man or good woman merely hears of this samadhi without fear, the merit they obtain is much greater than that person's, let alone having faith to contemplate, practice, uphold, and recite it, let alone widely explaining it to others, let alone cultivating and attaining this samadhi, the amount of their merit I cannot describe. Therefore, Manjusri! Good men and good women should cultivate this samadhi, remember this samadhi, and also widely explain this samadhi to others. Manjusri! When the kalpa is destroyed by fire, if there is a Bodhisattva who holds this samadhi and is forced by the fire, there is no such possibility.』
值王難及惡鬼神，種種惡毒不能為難，除惡業深重決定受報。
「複次，文殊師利！若菩薩摩訶薩持此定者，無有疾病，六根清凈，無諸橫惱。
「複次，文殊師利！若持此定者，諸天龍神悉皆守護；諸天所嘆，乃至諸佛亦常讚歎；諸天常樂見，乃至諸佛亦常樂見。
「複次，文殊師利！若受此定者，所未聞法即皆得聞，乃至眠時夢得此定。文殊師利！我說此定功德，若一劫、若過一劫亦不能盡，無有邊際，何況菩薩能得此定。
「文殊師利！譬如有人身強多力，若向東行經百千歲，南、西北方上、下亦爾。于汝意云何？有人能稱數此人所行之處，若一由旬、二由旬，乃至百千由旬不？」
文殊師利言：「除佛一切種智，及大智舍利弗並不退菩薩，余無能數。」
佛告文殊師利：「若有善男子、善女人，彼所行處滿中珍寶悉以佈施，若復有人聞此定，聞已隨喜發願，欲得三菩提、欲得多聞。以此隨喜功德比佈施功德，百分、千分乃至百千萬億分不可為比。此人為過去諸佛所隨喜，現在、未來諸佛亦隨喜，我亦隨喜。」
文殊師利白佛言：「世尊！如是，如是！此定功德果報實不可思量。」
佛告文殊師利：「若菩薩一日修行此定，過去、未來、現在眾生所修功德，
【現代漢語翻譯】 現代漢語譯本：國王、盜賊以及惡鬼神等，種種惡毒都不能加害於他，除非是惡業深重，註定要承受果報的人。
『再者，文殊師利（Manjushri，菩薩名）！如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修持此定，就不會有疾病，六根清凈，沒有各種意外的煩惱。』
『再者，文殊師利！如果修持此定，諸天、龍神都會守護他；被諸天所讚歎，乃至諸佛也常常讚歎；諸天常常樂意見到他，乃至諸佛也常常樂意見到他。』
『再者，文殊師利！如果接受此定，沒有聽過的佛法都能聽到，甚至睡覺時做夢也能得到此定。文殊師利！我說此定的功德，即使一劫（kalpa，時間單位），或者超過一劫也說不完，沒有邊際，何況菩薩能夠得到此定。』
『文殊師利！譬如有一個人身體強壯，力氣很大，如果向東行走，經過百千歲，南、西、北方，上、下方向也一樣。你認為怎麼樣？有人能夠數清這個人所行走的地方，是一由旬（yojana，長度單位）、二由旬，乃至百千由旬嗎？』
文殊師利說：『除了佛的一切種智（sarvajna，一切智慧），以及大智慧的舍利弗（Sariputra，佛陀十大弟子之一），和不退轉的菩薩，其餘的人都不能數清。』
佛告訴文殊師利：『如果有善男子、善女人，把那個人所行走的地方都裝滿珍寶，全部用來佈施，如果又有人聽聞此定，聽聞后隨喜併發愿，想要得到三菩提（bodhi，覺悟）、想要獲得多聞。用這種隨喜的功德比佈施的功德，百分、千分乃至百千萬億分都不能相比。這個人為過去諸佛所隨喜，現在、未來諸佛也隨喜，我也隨喜。』
文殊師利對佛說：『世尊！是的，是的！此定的功德果報實在不可思議。』
佛告訴文殊師利：『如果菩薩一天修行此定，過去、未來、現在眾生所修的功德，
【English Translation】 English version: Neither kings, nor thieves, nor evil spirits can cause him trouble with various kinds of malice, except for those whose evil karma is deep and are destined to receive retribution.
'Furthermore, Manjushri (Bodhisattva's name)! If a Bodhisattva-Mahasattva (Great Bodhisattva) upholds this Samadhi (state of meditative consciousness), he will be free from illness, his six senses will be pure, and he will be free from all unexpected troubles.'
'Furthermore, Manjushri! If one upholds this Samadhi, all the Devas (gods) and Nagas (dragons) will protect him; he will be praised by the Devas, and even the Buddhas will constantly praise him; the Devas will always be happy to see him, and even the Buddhas will always be happy to see him.'
'Furthermore, Manjushri! If one receives this Samadhi, he will hear all the Dharma (teachings) that he has not yet heard, and even in his sleep he will dream of attaining this Samadhi. Manjushri! I speak of the merits of this Samadhi, which cannot be exhausted even in one kalpa (aeon), or even beyond one kalpa, for it is boundless. How much more so for a Bodhisattva who can attain this Samadhi!'
'Manjushri! Suppose there is a person who is strong and powerful. If he walks eastward for hundreds of thousands of years, and the same in the south, west, north, above, and below. What do you think? Can someone count the places this person has walked, whether it is one yojana (ancient Indian unit of distance), two yojanas, or even hundreds of thousands of yojanas?'
Manjushri said, 'Except for the Buddha's Sarvajna (all-knowing wisdom), and the great wisdom of Sariputra (one of the Buddha's ten great disciples), and the non-retrogressing Bodhisattvas, no one else can count it.'
The Buddha told Manjushri, 'If there are good men and good women who fill the places that person has walked with treasures and give them all away as alms, and if there is another person who hears of this Samadhi, and after hearing it rejoices and makes a vow to attain Bodhi (enlightenment) and to gain much learning. Comparing the merit of this rejoicing with the merit of the almsgiving, even a hundredth, a thousandth, or even a hundred millionth part cannot be compared. This person is rejoiced by the Buddhas of the past, and the Buddhas of the present and future also rejoice, and I also rejoice.'
Manjushri said to the Buddha, 'World Honored One! Yes, yes! The merit and fruit of this Samadhi are truly inconceivable.'
The Buddha told Manjushri, 'If a Bodhisattva practices this Samadhi for one day, the merits cultivated by sentient beings in the past, future, and present,
不及此定百千萬分之一。」
佛說此祇夜：
「念如來十號， 及以無邊德， 如此諸功德， 不可得稱量。 珍寶廣佈施， 如上之所說， 聞定隨喜心， 過此不可數。」
爾時文殊師利白佛言：「世尊！諸供養余花，用治眾病或消惡毒，其法雲何？若供養佛余花、般若波羅蜜花、佛足下花、菩提樹花、轉法輪處花、塔花、菩薩花、眾僧花、佛像花，其法雲何？世尊！用此花有幾種咒法？世尊！一切諸花云何入佛花中？世尊！用此花法，為有一種、為有多種？此咒為有一種、為有多種？」
佛告文殊師利：「各各花，各各咒，一一花咒一百八遍。
「誦佛花咒曰：
『南無佛闥寫冶莎呵』
「般若波羅蜜花咒曰：
『那末柯盧履(民旨反)波若波羅蜜多𧜟莎訶』
「佛足花咒曰：
『那莫波陀制點耽鹽莎訶』
「菩提樹花咒曰：
『南無菩提逼力龕嵐莎訶』
「轉法輪處花咒曰：
『南無達摩斫柯羅夜莎訶』
「塔花咒曰：
『那莫逾跛耶莎訶』
「菩薩花咒曰：
『南無菩提薩埵冶莎訶』
「眾僧花咒曰：
『那莫僧伽冶莎訶』
「佛像花咒曰：
『那
【現代漢語翻譯】 現代漢語譯本： 不及禪定功德的百千萬分之一。
佛說此偈頌：
『憶念如來的十種名號（如來十號，指佛的十種尊稱），以及無邊的功德， 這樣的諸種功德，不可稱量。 珍寶廣為佈施，如上面所說， 聽聞禪定隨喜的心，超過此佈施功德不可計數。』
這時，文殊師利（Manjushri，菩薩名）問佛說：『世尊！用剩餘的花供養，用來治療各種疾病或者消除惡毒，其方法是怎樣的？如果用剩餘的花供養佛、般若波羅蜜（Prajna Paramita，智慧到彼岸）花、佛足下的花、菩提樹（Bodhi tree，佛陀悟道之樹）花、轉法輪處（轉法輪處，佛陀初次說法之地）花、塔花、菩薩花、眾僧花、佛像花，其方法是怎樣的？世尊！用這些花有幾種咒法？世尊！一切諸花怎樣融入佛花中？世尊！用這些花的方法，是有一種，還是有多種？這些咒語是有一種，還是有多種？』
佛告訴文殊師利：『各種花，各有各的咒語，每一種花都要念咒一百零八遍。
『誦唸佛花咒語說：
『南無佛闥寫冶莎呵』
『般若波羅蜜花咒語說：
『那末柯盧履(民旨反)波若波羅蜜多𧜟莎訶』
『佛足花咒語說：
『那莫波陀制點耽鹽莎訶』
『菩提樹花咒語說：
『南無菩提逼力龕嵐莎訶』
『轉法輪處花咒語說：
『南無達摩斫柯羅夜莎訶』
『塔花咒語說：
『那莫逾跛耶莎訶』
『菩薩花咒語說：
『南無菩提薩埵冶莎訶』
『眾僧花咒語說：
『那莫僧伽冶莎訶』
『佛像花咒語說：
【English Translation】 English version: It is not even one in a hundred thousandth part of the merit of this samadhi (Samadhi, a state of meditative consciousness).'
The Buddha spoke this Gatha (Gatha, a verse or stanza):
'Recalling the ten titles of the Tathagata (Tathagata, 'one who has thus gone', an epithet of the Buddha), and their boundless virtues, Such merits are immeasurable. Generously giving treasures, as mentioned above, The joy of hearing about samadhi surpasses this immeasurable merit.'
At that time, Manjushri (Manjushri, a Bodhisattva) said to the Buddha: 'World Honored One! What is the method for using leftover flowers from offerings to cure various diseases or eliminate poisons? If one uses leftover flowers to make offerings to the Buddha, Prajna Paramita (Prajna Paramita, the perfection of wisdom) flowers, flowers at the Buddha's feet, Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment) flowers, flowers at the place where the Dharma wheel was turned (the place where the Dharma wheel was turned, the place where the Buddha first taught), stupa flowers, Bodhisattva flowers, Sangha flowers, and Buddha image flowers, what is the method? World Honored One! How many kinds of mantras are there for using these flowers? World Honored One! How do all the flowers merge into the Buddha flower? World Honored One! Is there one method or many methods for using these flowers? Is there one mantra or many mantras for these?'
The Buddha told Manjushri: 'Each flower has its own mantra, and each flower should be chanted one hundred and eight times.
'Chant the Buddha flower mantra, saying:
'Namo Buddha Taksyaya Svaha'
'Chant the Prajna Paramita flower mantra, saying:
'Nama Koluri Prajna Paramitaya Svaha'
'Chant the Buddha's feet flower mantra, saying:
'Namo Padha Zhidian Dan Yan Svaha'
'Chant the Bodhi tree flower mantra, saying:
'Namo Bodhi Bili Kanlan Svaha'
'Chant the Dharma wheel turning place flower mantra, saying:
'Namo Dharma Chakraya Svaha'
'Chant the stupa flower mantra, saying:
'Namo Yupaya Svaha'
'Chant the Bodhisattva flower mantra, saying:
'Namo Bodhisattva Yaya Svaha'
'Chant the Sangha flower mantra, saying:
'Namo Sanghaya Svaha'
'Chant the Buddha image flower mantra, saying:
莫波羅底耶莎訶』
「文殊師利！咒經如是，汝當受持。」
復告文殊師利：「用此花法，若比丘、比丘尼、優婆塞、優婆夷，若能信修行，應當早起清凈澡漱，唸佛功德恭敬此花，不以足蹈及跨花上，如法執取安置凈器。若人寒、熱，冷水摩花以用涂身；若頭額痛亦皆以涂；若吐利出血或腹內煩痛，以漿飲摩花，當服此花飲；若口患瘡，以暖水摩花，唅此花汁。若人多瞋，或以冷水或以沙糖以摩此花，飲服花汁。若多貪染，以灰汁摩花涂其隱處，復以冷水摩花涂其頂上，貪結漸消，常為一切人所愛敬。若天雨不止，于空閑處以火燒花，令雨即止；若天亢旱，在空閑處以花置水中，復咒冷水更灑花上，天即降雨。若牛馬象等本性不調，以花飼之即便調伏。若諸果樹花實不茂，以冷水牛糞摩取花汁以灌其根，不得踐踏，花實即多。若田中多水苗稼損減，搗花為末以散田中，即得滋長。若高原陸地無有水處，請四比丘于其處布花，一日之中百八遍誦咒，次復一日更以新花布先花上，又誦咒一百八遍，如是乃至七日掘便得水。若國多疾病以冷水摩花，涂螺鼓等吹擊出聲，聞者即愈。若敵國怨家欲來侵境，以水摩花，在於彼處用灑散之，即得退散。若於高山有磐石處，眾多比丘于石上摩花，摩花既竟相與禮拜，久
【現代漢語翻譯】 現代漢語譯本 『莫波羅底耶莎訶』(Mopoluodi yesahe，意義不明)。
佛陀再次告訴文殊師利：『咒語就是這樣，你應該接受並奉行。』
佛陀又告訴文殊師利：『使用這種花的方法，無論是比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），如果能夠相信並修行，應當早起，保持身心清凈，洗漱乾淨，唸誦佛的功德，恭敬這朵花，不要用腳踩踏或跨越它，如法地拿取並安置在乾淨的容器中。如果有人感到寒冷或發熱，可以用冷水研磨花朵，然後塗抹在身上；如果頭或額頭疼痛，也可以用同樣的方法塗抹；如果出現嘔吐、腹瀉出血或腹內煩痛，可以用米漿研磨花朵，然後服用花朵的汁液；如果口腔患有瘡，可以用溫水研磨花朵，然後含漱花朵的汁液。如果有人容易生氣，可以用冷水或砂糖研磨花朵，然後飲用花朵的汁液。如果貪慾心重，可以用草木灰汁研磨花朵，塗抹在隱秘之處，再用冷水研磨花朵，塗抹在頭頂上，貪慾之心會逐漸消退，並且常常受到所有人的愛戴和尊敬。如果天降大雨不止，可以在空曠的地方焚燒花朵，雨就會停止；如果天氣乾旱，可以在空曠的地方將花朵放置在水中，再念誦咒語，用冷水灑在花朵上，天就會降雨。如果牛、馬、象等動物本性不馴服，用花朵餵養它們，它們就會變得調順。如果各種果樹的花朵和果實不茂盛，可以用冷水和牛糞研磨花朵，取其汁液澆灌樹根，但不得踐踏花朵，花朵和果實就會變得繁茂。如果田地裡積水過多，秧苗受損，可以將花朵搗成末，撒在田地裡，秧苗就會得到滋養而生長。如果在高原陸地沒有水源的地方，請四位比丘在那個地方鋪上花朵，一天之中唸誦咒語一百零八遍，第二天再用新的花朵鋪在先前的花朵上，又唸誦咒語一百零八遍，這樣持續七天，挖掘地面就能得到水源。如果國家多發疾病，可以用冷水研磨花朵，塗抹在螺號、鼓等樂器上，然後吹奏敲擊發出聲音，聽到的人就會痊癒。如果敵國或仇家想要侵犯邊境，用水研磨花朵，在他們要來的地方灑散花朵，他們就會退散。如果在高山上有磐石的地方，眾多比丘在石頭上研磨花朵，研磨完畢后互相禮拜，持續一段時間， 久
【English Translation】 English version 『Mopoluodi yesahe』 (meaning unclear).
The Buddha told Manjushri again: 『The mantra is like this, you should accept and practice it.』
The Buddha further told Manjushri: 『Using this flower method, whether it is a Bhikkhu (ordained male), Bhikkhuni (ordained female), Upasaka (lay male), or Upasika (lay female), if they can believe and practice, they should get up early, keep their body and mind clean, wash up, recite the merits of the Buddha, and respectfully treat this flower. Do not step on it or step over it, take it lawfully and place it in a clean container. If someone feels cold or feverish, grind the flower with cold water and apply it to the body; if the head or forehead hurts, you can also apply it in the same way; if there is vomiting, diarrhea with bleeding, or abdominal pain, grind the flower with rice water and take the juice of the flower; if there are sores in the mouth, grind the flower with warm water and gargle with the juice of the flower. If someone is easily angered, grind the flower with cold water or sugar and drink the juice of the flower. If greed is strong, grind the flower with ash juice and apply it to the hidden parts, then grind the flower with cold water and apply it to the top of the head, the knot of greed will gradually disappear, and they will often be loved and respected by everyone. If it rains heavily and does not stop, burn the flower in an open space, and the rain will stop; if the weather is dry, place the flower in water in an open space, then recite the mantra and sprinkle cold water on the flower, and the sky will rain. If animals such as cattle, horses, and elephants are naturally untamed, feed them with flowers, and they will become tamed. If the flowers and fruits of various fruit trees are not lush, grind the flower with cold water and cow dung, take the juice and irrigate the roots, but do not trample on the flowers, and the flowers and fruits will become abundant. If there is too much water in the field and the seedlings are damaged, grind the flower into powder and scatter it in the field, and the seedlings will be nourished and grow. If there is no water source in the highland, ask four Bhikkhus to spread flowers in that place, recite the mantra one hundred and eight times in one day, and the next day spread new flowers on top of the previous flowers, and recite the mantra one hundred and eight times again, continue like this for seven days, and you will get water by digging the ground. If the country has many diseases, grind the flower with cold water, apply it to conch shells, drums and other instruments, and then blow and strike to make a sound, and those who hear it will be healed. If an enemy country or enemy family wants to invade the border, grind the flower with water and scatter the flowers in the place where they are coming, and they will retreat. If there is a boulder in a high mountain, many Bhikkhus grind flowers on the stone, and after grinding, they bow to each other, for a long time, long time
后石上自生珍寶。若人愚癡取所供養花，數有百種下至七種，搗以為末以𤚩牛酥，先誦咒百八遍，和以為丸如彈丸大，日服一丸，服丸之時，亦誦咒百八遍，漸得聰明利根，一日之中能誦百偈。若人有所作，取優缽羅花、拘物頭花、分陀利花、郁波羅花等，若水陸生花，花有百種先以供養，后以水摩，隨其所須或涂或散，悉皆有果。若得百種花，末以為散，水和為丸；若惡重病，摩其瘡上其病即愈。若癰、若癤、若有諸毒，或服此丸或以涂傅，病即得除。若人常患氣嗽，身體消減，以大小麥汁摩於此花，涂其身上即便充悅。復以末利花汁，和花散為丸涂其額上，一切怨家見生愛念。
「文殊師利！此花咒法：
「南無佛闥寫冶莎呵(一) 那末柯蘆履(民旨反)般若波羅蜜多𧜟莎訶(二) 那莫波扡制點耽鹽莎訶(三) 南無菩提逼力龕嵐莎訶(四) 南無達摩斫柯羅夜莎訶(五) 那莫鍮跋耶莎訶(六) 南無菩提薩埵野莎訶(七) 那莫僧伽野莎訶(八) 那莫波羅底耶莎訶(九)
「一一咒誦百八遍，此咒章句，汝于處處當說。如佛花法，余花亦如是。」
佛說此祇夜：
「善人足下塵， 勝上最第一， 于諸世界中， 金山不能逾。 佛足下微塵， 除斷憂悲苦，
【現代漢語翻譯】 現代漢語譯本：
后石上會自然生長出珍寶。如果有人愚癡，取用所供養的花，數量從一百種到至少七種，搗成粉末，與𤚩牛酥混合，先誦咒一百零八遍，然後和成彈丸大小的藥丸，每天服用一丸。在服用藥丸的時候，也誦咒一百零八遍，逐漸就能變得聰明，理解力敏銳，一天之內能夠背誦一百首偈頌。如果有人要做什麼事情，取優缽羅花(Utpala，青蓮花)、拘物頭花(Kumuda，白睡蓮)、分陀利花(Pundarika，白蓮花)、郁波羅花(Uppala，藍色睡蓮)等，無論是水生還是陸生的花，花有一百種，先用來供養，然後用水研磨，根據需要塗抹或散佈，都會有效果。如果得到一百種花，磨成粉末，用水調和成藥丸；如果患有嚴重的疾病，塗抹在瘡上，病就會痊癒。如果是癰、癤，或者有各種毒瘡，服用此藥丸或用來塗抹，病就能消除。如果有人經常患有氣喘咳嗽，身體消瘦，用大小麥汁研磨這些花，塗抹在身上，身體就會變得充盈飽滿。再用末利花汁，與花粉混合製成藥丸，塗在額頭上，所有的怨家都會產生愛念。
'文殊師利(Manjusri，智慧的象徵)！這些花朵的咒語如下：'
'南無佛闥寫冶莎呵(Namo Buddhataya Svaha)(一) 那末柯蘆履(Namo Karuri)般若波羅蜜多𧜟莎訶(Prajnaparamitaye Svaha)(二) 那莫波扡制點耽鹽莎訶(Namo Patanjali Tadyam Svaha)(三) 南無菩提逼力龕嵐莎訶(Namo Bodhi Vikraman Svaha)(四) 南無達摩斫柯羅夜莎訶(Namo Dharma Chakraya Svaha)(五) 那莫鍮跋耶莎訶(Namo Tubhyam Svaha)(六) 南無菩提薩埵野莎訶(Namo Bodhisattvaya Svaha)(七) 那莫僧伽野莎訶(Namo Sanghaya Svaha)(八) 那莫波羅底耶莎訶(Namo Pratityaya Svaha)(九)'
'每一個咒語都誦一百零八遍，這些咒語的章句，你應當在各處宣說。如同佛花之法，其餘的花也是如此。'
佛陀說了這首偈頌：
'善人的足下塵土， 勝過最上最第一， 在各個世界中， 金山也無法超越。 佛足下的微塵， 能消除斷絕憂愁悲苦，'
【English Translation】 English version:
Afterwards, precious jewels will naturally grow on the stone. If a foolish person takes the flowers offered, from a hundred kinds down to seven kinds, grinds them into powder, and mixes them with 𤚩 cow ghee, first reciting the mantra one hundred and eight times, then makes them into pills the size of a bullet, taking one pill daily. While taking the pill, also recite the mantra one hundred and eight times, gradually gaining intelligence and sharp understanding, able to recite a hundred verses in a single day. If someone has something to do, take Utpala flowers (Utpala, blue lotus), Kumuda flowers (Kumuda, white water lily), Pundarika flowers (Pundarika, white lotus), Uppala flowers (Uppala, blue water lily), etc., whether aquatic or terrestrial flowers, a hundred kinds of flowers, first use them for offerings, then grind them with water, applying or scattering them as needed, all will have effect. If you obtain a hundred kinds of flowers, grind them into powder, mix with water to make pills; if suffering from a severe illness, apply it to the sore, and the illness will be cured. If it is a carbuncle, boil, or any kind of poisonous sore, either take this pill or apply it, and the illness will be removed. If someone constantly suffers from wheezing coughs and the body is wasting away, grind these flowers with barley juice and apply it to the body, and the body will become full and nourished. Furthermore, mix jasmine juice with flower powder to make pills and apply them to the forehead, and all enemies will generate loving thoughts.
'Manjusri (Manjusri, symbol of wisdom)! The mantras for these flowers are as follows:'
'Namo Buddhataya Svaha (一) Namo Karuri Prajnaparamitaye Svaha (二) Namo Patanjali Tadyam Svaha (三) Namo Bodhi Vikraman Svaha (四) Namo Dharma Chakraya Svaha (五) Namo Tubhyam Svaha (六) Namo Bodhisattvaya Svaha (七) Namo Sanghaya Svaha (八) Namo Pratityaya Svaha (九)'
'Recite each mantra one hundred and eight times. You should proclaim these mantra verses everywhere. Just like the flower method of the Buddha, so are the other flowers.'
The Buddha spoke this Gatha:
'The dust beneath the feet of a virtuous person, Is superior, supreme, and foremost, In all the worlds, A golden mountain cannot surpass it. The dust beneath the Buddha's feet, Removes and cuts off sorrow and suffering,'
不如彼金山， 增長諸怖畏。 佛般若腳足， 菩提法輪處， 塔及諸菩薩， 眾僧與佛像， 此處有九種， 應當修供養。 是於世間中， 可禮可恭敬， 能斷一切惡， 滅除三界惱， 功德自增長， 壽命亦復然， 顏色常悅豫， 端正有身力， 所作恒吉祥， 諸佛咸贊護。」
爾時文殊師利等諸菩薩，阿若憍陳如等諸聲聞，天龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾聞佛所說，歡喜奉行。
文殊師利問經卷下
【現代漢語翻譯】 現代漢語譯本： 不如那金山一般，增長種種怖畏。 佛陀的般若智慧，菩提的法輪所在之處， 佛塔以及諸位菩薩，僧眾與佛像， 此處有這九種，應當修習供養。 這在世間之中，是值得禮敬與恭敬的， 能斷除一切惡行，滅除三界煩惱， 功德自然增長，壽命也會如此， 容顏常常喜悅，端正且有身力， 所做之事恒常吉祥，諸佛都讚歎守護。
這時，文殊師利（Manjushri）等諸位菩薩，阿若憍陳如（Ajnatakaundinya）等諸位聲聞，天龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，一切大眾聽聞佛陀所說，歡喜地信受奉行。
《文殊師利問經》卷下
【English Translation】 English version: Unlike that golden mountain, which increases all fears. The Prajna (wisdom) of the Buddha, the place of the Bodhi (enlightenment) Dharma wheel, Stupas (Buddhist monuments) and all the Bodhisattvas (enlightenment beings), the Sangha (monastic community) and Buddha images, Here are these nine things, one should practice offering. These in the world, are worthy of reverence and respect, Able to cut off all evil deeds, extinguish the afflictions of the three realms, Merit naturally increases, and so does lifespan, The countenance is always joyful, upright and with physical strength, What is done is always auspicious, all Buddhas praise and protect.
At that time, Manjushri (Manjushri) and other Bodhisattvas, Ajnatakaundinya (Ajnatakaundinya) and other Shravakas (listeners), Devas (gods), Nagas (dragons), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans and non-humans, all the assembly, hearing what the Buddha said, joyfully accepted and practiced it.
The End of the Lower Scroll of the Manjushri Questions Sutra