T14n0476_說無垢稱經

大正藏第 14 冊 No. 0476 說無垢稱經

No. 476 [Nos. 474, 475]

說無垢稱經卷第一

大唐三藏法師玄奘奉　詔譯

序品第一

如是我聞：

一時薄伽梵住廣嚴城庵羅衛林，與大苾芻眾八千人俱、菩薩摩訶薩三萬二千——皆為一切眾望所識，大神通業修已成辦，諸佛威德常所加持，善護法城能攝正法，以大師子吼聲敷演，美音遐振周遍十方，為諸眾生不請善友，紹三寶種能使不絕，降伏魔怨、制諸外道，永離一切障及蓋纏，念定、總持無不圓滿，建立無障解脫智門，逮得一切無斷殊勝念慧等持陀羅尼辯；皆獲第一佈施、調伏寂靜尸羅、安忍、正勤、靜慮、般若、方便、善巧、妙願力、智波羅蜜多，成無所得不起法忍，已能隨轉不退法輪，鹹得無相妙印所印，善知有情諸根勝劣，一切大眾所不能伏，而能調御得無所畏；已積無盡福智資糧，相好嚴身色像第一，舍諸世間所有飾好，名稱高遠逾于帝釋，意樂堅固猶若金剛；于諸佛法得不壞信、流法寶光、澍甘露雨，于眾言音微妙第一，于深法義廣大緣起；已斷二邊見習相續，演法無畏猶師子吼，其所講說乃如雷震，不可稱量過稱量境；集法寶慧為大導師，正直審諦柔和微密，妙達諸法

【現代漢語翻譯】現代漢語譯本《說無垢稱經》卷第一大唐三藏法師玄奘奉詔譯序品第一如是我聞：一時，薄伽梵（Bhagavan，世尊）住在廣嚴城（Vaisali）的庵羅衛林（Amra-vana），與八千大比丘（bhiksu）眾，以及三萬二千菩薩摩訶薩（bodhisattva-mahāsattva）在一起——他們都是大眾所敬仰的，已經修成大神通，常受諸佛的威德加持，善於守護佛法之城，能夠攝持正法，以大師子吼的聲音宣揚佛法，美妙的聲音遠播十方，是眾生不請自來的善友，能夠繼承三寶的種子使之不絕，降伏魔怨，制服各種外道，永遠遠離一切障礙和煩惱纏縛，念、定、總持（dhāraṇī）無不圓滿，建立了無障礙的解脫智慧之門，獲得了無間斷的殊勝念慧等持陀羅尼辯才；都已獲得第一佈施、調伏寂靜的戒律（śīla）、安忍、精進、靜慮（dhyāna）、般若（prajñā）、方便、善巧、妙願力、智波羅蜜多（pāramitā），成就了無所得的不起法忍，已經能夠隨順轉動不退轉的法輪，都獲得了無相妙印的印證，善於瞭解有情眾生的根器優劣，是一切大眾所不能夠降伏，而能夠調御的大德，得到了無所畏懼的境界；已經積累了無盡的福德和智慧資糧，以三十二相八十種好莊嚴其身，色相第一，捨棄了世間所有美好的裝飾，名稱高遠超過了帝釋天（Indra），意樂堅固猶如金剛；對於諸佛的教法獲得了不壞的信心，流淌出佛法的寶光，降下甘露般的法雨，對於各種言語音聲微妙第一，對於甚深的佛法義理和廣大的緣起之法通達無礙；已經斷除了二邊見的習氣相續，演說佛法無所畏懼猶如獅子吼，他們所講說的佛法猶如雷鳴震動，不可稱量，超越了稱量的境界；聚集佛法的智慧，成為偉大的導師，正直審慎，柔和細密，精妙通達一切諸法

【English Translation】 English version The Vimalakirti Nirdesa Sutra, Volume 1 Translated under Imperial Order by the Tang Dynasty Tripitaka Master Xuanzang Chapter 1: Introduction Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling in the Amra-vana (Mango Grove) in the city of Vaisali (Wide and Majestic City), together with a great assembly of eight thousand bhiksus (monks), and thirty-two thousand bodhisattva-mahāsattvas (great bodhisattvas)—all of whom were known and respected by the multitude, had accomplished great supernormal powers, were constantly blessed by the majestic power of all Buddhas, were skilled in protecting the city of Dharma, capable of upholding the True Dharma, proclaimed it with the roar of a great lion, their beautiful voices resonated far and wide throughout the ten directions, were uninvited good friends to all sentient beings, capable of continuing the lineage of the Three Jewels so that it would not be cut off, subdued demonic adversaries, controlled various heretical paths, were forever free from all obstacles and entanglements, were perfect in mindfulness, concentration, and dharani (total recall); established the unobstructed gate of liberation and wisdom, attained uninterrupted, excellent mindfulness, wisdom, samadhi (concentration), dharani, and eloquence; all had attained the foremost giving, tamed and pacified morality (śīla), patience, diligence, meditative concentration (dhyāna), wisdom (prajñā), skillful means, excellent skillful devices, wonderful vows, power, and wisdom pāramitā (perfections), achieved the non-arising forbearance of no-attainment, were already capable of turning the irreversible wheel of Dharma, were all sealed with the seal of the wonderful sign of no-form, were skilled in knowing the superior and inferior faculties of sentient beings, were unconquerable by all the great assemblies, yet were able to tame and subdue, having attained fearlessness; had accumulated inexhaustible stores of merit and wisdom, adorned their bodies with the excellent marks and characteristics, their physical forms were foremost, having relinquished all worldly adornments, their names were lofty and far-reaching, surpassing even Indra (Lord of the Gods), their intentions were as firm as diamond; had attained indestructible faith in the Buddhadharma, radiated the light of the Dharma Jewel, poured down the rain of sweet dew, were foremost in the subtlety of all languages and sounds, were unobstructed in their understanding of the profound meaning of the Dharma and the vast principle of dependent origination; had severed the continuous stream of habits and views of the two extremes, proclaimed the Dharma fearlessly like the roar of a lion, their teachings were like the thunder's roar, immeasurable, surpassing the realm of measurement; gathered the wisdom of the Dharma Jewel, becoming great guides, upright, discerning, gentle, subtle, and wonderfully understanding all dharmas.

難見難知；甚深實義隨入一切，有趣無趣意樂所歸，獲無等等佛智灌頂，近力無畏不共佛法；已除所有怖畏惡趣，復超一切險穢深坑，永棄緣起金剛刀仗，常思示現諸有趣生；為大醫王善知方術，應病與藥，愈疾施安；無量功德皆成就、無量佛土皆嚴凈，其見聞者無不蒙益；諸有所作亦不唐捐，設經無量百千俱胝那庾多劫贊其功德亦不能盡——其名曰：等觀菩薩、不等觀菩薩、等不等觀菩薩、定神變王菩薩、法自在菩薩、法幢菩薩、光幢菩薩、光嚴菩薩、大嚴菩薩、寶峰菩薩、辯峰菩薩、寶手菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常延頸菩薩、常喜根菩薩、常喜王菩薩、無屈辯菩薩、虛空藏菩薩、執寶炬菩薩、寶吉祥菩薩、寶施菩薩、帝網菩薩、光網菩薩、無障靜慮菩薩、慧峰菩薩、天王菩薩、壞魔菩薩、電天菩薩、現神變王菩薩、峰相等嚴菩薩、師子吼菩薩、云雷音菩薩、山相擊王菩薩、香象菩薩、大香象菩薩、常精進菩薩、不捨善軛菩薩、妙慧菩薩、妙生菩薩、蓮花勝藏菩薩、三摩地王菩薩、蓮花嚴菩薩、觀自在菩薩、得大勢菩薩、梵網菩薩、寶杖菩薩、無勝菩薩、勝魔菩薩、嚴土菩薩、金髻菩薩、珠髻菩薩、慈氏菩薩、妙吉祥菩薩、珠寶蓋菩薩，如是等上首菩薩摩訶薩三萬二千。

復有萬梵，持

髻梵王而為上首，從本無憂四大洲界為欲瞻禮供養世尊及聽法故來在會坐；復有萬二千天帝，各從余方四大洲界亦為瞻禮供養世尊及聽法故來在會坐；並余大威力諸天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、釋、梵、護世等悉來會坐；及諸四眾——苾芻、苾芻尼、鄔波索迦、鄔波斯迦——俱來會坐。

爾時，世尊無量百千諸來大眾恭敬圍繞而為說法——譬如大寶妙高山王處於大海巍然迥出——踞大師子勝藏之座，顯耀威光蔽諸大眾。

時廣嚴城有一菩薩，離呫毗種，名曰寶性，與離呫毗五百童子各持一蓋，七寶莊嚴，往庵羅林詣如來所，各以其蓋奉上世尊，奉已頂禮世尊雙足，右繞七匝卻住一面。

佛之威神令諸寶蓋合成一蓋，遍覆三千大千世界，而此世界廣長之相悉于中現。

又，此三千大千世界所有大寶妙高山王、一切雪山、目真鄰陀山、摩訶目真鄰陀山、香山、寶山、金山、黑山、輪圍山、大輪圍山、大海、江河、陂泉、池沼，及百俱胝四大洲渚、日、月、星辰、天宮、龍宮、諸尊神宮，並諸國邑、王都、聚落，如是皆現此寶蓋中。

又，十方界諸佛、如來所說正法皆如響應，於此蓋內無不見聞。

時諸大眾睹佛神力，歡喜踴躍，嘆未曾有，合掌禮佛

【現代漢語翻譯】現代漢語譯本：以髻梵王（Śikhin，色界第四禪天之主）為首，從本來沒有憂患的四大洲世界來的眾生，爲了瞻仰禮拜供養世尊以及聽聞佛法，來到法會就座；又有萬二千天帝，各自從其他方位的四大洲世界而來，也是爲了瞻仰禮拜供養世尊以及聽聞佛法，來到法會就座；以及其他具有大威力的諸天、龍（Nāga，印度神話中的蛇神）、藥叉（Yakṣa，一種半神）、健達縛（Gandharva，天上的樂神）、阿素洛（Asura，非天，與天神對立）、揭路荼（Garuda，金翅鳥，一種神鳥）、緊捺洛（Kinnara，一種半人半鳥的神）、莫呼洛伽（Mahoraga，大蟒神）、釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世（Lokapāla，守護世界的四天王）等都來法會就座；以及四眾弟子——苾芻（Bhikṣu，比丘，出家男眾）、苾芻尼（Bhikṣuṇī，比丘尼，出家女眾）、鄔波索迦（Upāsaka，優婆塞，在家男眾）、鄔波斯迦（Upāsikā，優婆夷，在家女眾）——都來到法會就座。這時，世尊被無量百千的大眾恭敬圍繞著，為他們說法——就像大寶妙高山王（Sumeru，須彌山，佛教宇宙觀中的中心山）處於大海之中，巍然聳立——安坐在大師子勝藏之座上，顯耀的威光遮蔽了所有大眾。當時，廣嚴城（Vaiśālī，古印度城市）有一位菩薩，屬於離呫毗（Licchavi，古印度部族）種姓，名叫寶性（Ratnagotra），與五百位離呫毗童子各自拿著一把傘蓋，用七寶莊嚴，前往庵羅林（Amrapali Garden，芒果園）去拜見如來，各自將傘蓋奉獻給世尊，奉獻完畢后頂禮世尊雙足，右繞七圈後站立在一旁。佛陀的威神之力使得這些寶蓋合成為一個傘蓋，遍覆三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界），而這個世界的廣闊景象全部在傘蓋中顯現出來。並且，這三千大千世界中所有的大寶妙高山王、一切雪山（Himavat，喜馬拉雅山）、目真鄰陀山（Mucilinda，龍名，也指龍所居之山）、摩訶目真鄰陀山（Mahamucilinda，大目真鄰陀山）、香山（Gandhamadana，香醉山）、寶山（Ratnagiri，寶山）、金山（Suvarnagiri，金山）、黑山（Kalagiri，黑山）、輪圍山（Cakravāla，鐵圍山，環繞世界的山）、大輪圍山（Mahacakravāla，大鐵圍山）、大海、江河、陂泉、池沼，以及百俱胝（koṭi，印度數字單位，相當於千萬）四大洲（Dvipa，島或大陸）、日、月、星辰、天宮、龍宮、諸尊神宮，以及各個國邑、王都、聚落，都這樣顯現在這個寶蓋之中。並且，十方世界諸佛、如來（Tathāgata，佛的稱號之一）所說的正法，都像回聲一樣，在這個傘蓋內沒有不能見到聽到的。當時，所有大眾看到佛陀的神力，歡喜踴躍，讚歎前所未有，合掌禮佛。

【English Translation】 English version: With Śikhin (Śikhin, the lord of the fourth Dhyana heaven in the Realm of Form) at their head, beings from the four great continents where there is originally no sorrow, came to the assembly to reverently pay homage and make offerings to the World-Honored One, and to listen to the Dharma; furthermore, twelve thousand Deva Emperors, each from the four great continents in other directions, also came to the assembly to reverently pay homage and make offerings to the World-Honored One, and to listen to the Dharma; along with other greatly powerful Devas, Nagas (Nāga, serpent deities in Indian mythology), Yakshas (Yakṣa, a type of demi-god), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, non-gods, adversaries of the gods), Garudas (Garuda, golden-winged birds, a type of divine bird), Kinnaras (Kinnara, a type of half-human, half-bird deity), Mahoragas (Mahoraga, great serpent deities), Śakra (Śakra, Indra), Brahmā (Brahmā, Brahma), Lokapālas (Lokapāla, the Four Heavenly Kings who protect the world), and others all came to the assembly to sit; and the fourfold assembly—Bhikshus (Bhikṣu, monks), Bhikshunis (Bhikṣuṇī, nuns), Upasakas (Upāsaka, laymen), and Upasikas (Upāsikā, laywomen)—all came to the assembly to sit. At that time, the World-Honored One was respectfully surrounded by countless hundreds of thousands of assembled masses, and was expounding the Dharma for them—just like the great treasure, the wonderful King Sumeru (Sumeru, Mount Meru, the central mountain in Buddhist cosmology), standing tall and towering in the great ocean—seated upon the great lion's throne of victorious treasure, displaying brilliant light that obscured all the masses. At that time, in the city of Vaiśālī (Vaiśālī, an ancient Indian city), there was a Bodhisattva, of the Licchavi (Licchavi, an ancient Indian tribe) clan, named Ratnagotra, who, with five hundred Licchavi youths, each holding a canopy adorned with the seven treasures, went to the Amrapali Garden (Amrapali Garden, mango garden) to visit the Tathagata, and each offered their canopy to the World-Honored One. Having offered them, they prostrated themselves at the feet of the World-Honored One, circumambulated Him seven times to the right, and then stood to one side. The majestic spiritual power of the Buddha caused all the canopies to merge into one canopy, covering the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world system in Buddhist cosmology), and the vast appearance of this world was entirely manifested within it. Moreover, all the great treasure, the wonderful King Sumeru, all the Himavat (Himavat, the Himalayas), Mount Mucilinda (Mucilinda, a dragon's name, also referring to the mountain where the dragon dwells), Mount Mahamucilinda (Mahamucilinda, Great Mucilinda Mountain), Mount Gandhamadana (Gandhamadana, Fragrant Intoxication Mountain), Mount Ratnagiri (Ratnagiri, Jewel Mountain), Mount Suvarnagiri (Suvarnagiri, Gold Mountain), Mount Kalagiri (Kalagiri, Black Mountain), Mount Cakravāla (Cakravāla, Iron Ring Mountain, a mountain surrounding the world), the Great Mount Cakravāla (Mahacakravāla, Great Iron Ring Mountain), the great ocean, rivers, streams, ponds, and lakes, as well as hundreds of kotis (koṭi, an Indian numerical unit, equivalent to ten million) of the four great continents (Dvipa, island or continent), the sun, moon, stars, heavenly palaces, dragon palaces, the palaces of all the honored deities, and all the countries, cities, royal capitals, and villages, were all manifested in this canopy. Furthermore, the Proper Dharma spoken by all the Buddhas and Tathagatas (Tathāgata, one of the titles of the Buddha) in the ten directions was like an echo, and there was nothing within this canopy that could not be seen or heard. At that time, all the masses, seeing the Buddha's spiritual power, rejoiced and leaped for joy, praising what had never been seen before, and joined their palms in reverence to the Buddha.

瞻仰尊顏，目不暫舍默然而住。

爾時，寶性即于佛前右膝著地，合掌恭敬，以妙伽他而贊佛曰：

「目凈修廣妙端嚴，　　皎如青紺蓮花葉，　已證第一凈意樂，　　勝奢摩陀到彼岸。　久積無邊清凈業，　　獲得廣大勝名聞，　故我稽首大沙門，　　開導希夷寂路者。　既見大聖以神變，　　普現十方無量土，　其中諸佛演說法，　　於是一切悉見聞。　法王法力超群生，　　常以法財施一切，　能善分別諸法相，　　觀第一義摧怨敵，　已於諸法得自在，　　是故稽首此法王。　說法不有亦不無，　　一切皆得因緣立，　無我、無造、無受者，　　善惡之業亦不亡。　始在佛樹降魔力，　　得甘露滅勝菩提，　此中非心意受行，　　外道、群邪所不測。　三轉法輪于大千，　　其輪能寂本性寂，　希有法智天人證，　　三寶於是現世間。　以斯妙法濟群生，　　無思、無怖、常安寂，　度生、老、死大醫王，　　稽首無邊功德海。　八法不動如山王，　　于善、不善俱慈愍，　心行如空平等住，　　孰不承敬此能仁？　以斯微蓋奉世尊，　　于中普現三千界，　諸天、龍、神宮殿等，　　故禮智見功德身。　十力神變示世間，　　一切皆如光影等，　眾

【現代漢語翻譯】現代漢語譯本瞻仰您的尊容，我的目光片刻也不願離開，只是默默地佇立著。

這時，寶性（Ratnagotra）就在佛前，右膝著地，合掌恭敬，用美妙的伽陀（gatha）來讚頌佛陀：

『您的眼睛清澈、修長、寬廣而美妙端莊，像青色的蓮花花瓣一樣明亮，已經證得了第一清凈的意樂，超越了奢摩他（samatha），到達了彼岸。長久積聚了無邊的清凈業，獲得了廣大殊勝的名聲，所以我向偉大的沙門（sramana）稽首，您是開啟引導希有寂靜之路的人。既已見到大聖以神通變化，普遍顯現在十方無量的國土中，其中諸佛在演說佛法，這一切我都完全見聞。法王（Dharmaraja）的法力超越了眾生，常常用法財佈施一切，能夠善於分別諸法的法相，觀察第一義諦，摧毀怨敵，已經在諸法中獲得了自在，所以向這位法王稽首。說法既不是『有』也不是『無』，一切都是因緣和合而生，沒有『我』，沒有造作者，也沒有承受者，善惡的業力也不會消亡。最初在菩提樹下，降伏了魔力，獲得了甘露寂滅的殊勝菩提（bodhi），這其中沒有心意識的造作，不是外道和邪見者所能測度的。在三千大千世界中，您轉動三次法輪（Dharmacakra），這法輪能夠寂滅，其本性也是寂滅的，這希有的法智是天人和人所證悟的，三寶（Triratna）因此顯現於世間。用這美妙的佛法救濟眾生，使他們沒有思慮，沒有怖畏，常常安穩寂靜，您是救度生、老、死的大醫王，我向您——這無邊功德之海稽首。八風吹不動，如山王一般，對於善與不善都同樣慈悲憐憫，心行如虛空般平等安住，誰不會承敬您這位能仁（Sakyamuni）呢？用這微小的寶蓋奉獻給世尊，其中普遍顯現了三千大千世界，以及諸天、龍、神的宮殿等等，所以禮敬您這具有智慧見地和功德的身軀。您在世間示現了十力（dasabala）神通變化，一切都如光影一般，' 眾

【English Translation】 English version Gazing upon your venerable countenance, my eyes do not stray for even a moment, remaining silently still.

Then, Ratnagotra (寶性), kneeling on his right knee before the Buddha, with palms joined in reverence, praised the Buddha with beautiful gathas (伽陀):

'Your eyes are clear, long, broad, and beautifully dignified, as bright as the petals of a blue lotus, Having attained the foremost pure intention, surpassing samatha (奢摩他), reaching the other shore. Having accumulated boundless pure karma for a long time, obtaining vast and excellent fame, Therefore, I bow to the great sramana (沙門), the one who opens and guides the path of rare tranquility. Having seen the Great Sage with divine transformations, universally appearing in countless lands of the ten directions, Where the Buddhas are expounding the Dharma, I have completely seen and heard all of this. The Dharmaraja (法王)'s Dharma power surpasses all beings, constantly bestowing Dharma wealth upon all, Able to skillfully distinguish the characteristics of all dharmas, observing the ultimate truth, destroying enemies, Having attained freedom in all dharmas, therefore I bow to this Dharmaraja. The Dharma spoken is neither 'existent' nor 'non-existent,' all arises from the aggregation of causes and conditions, There is no 'self,' no creator, and no receiver, yet the karma of good and evil will not perish. Initially, under the Bodhi tree, subduing the power of demons, attaining the supreme Bodhi (菩提) of nectar-like extinction, Within this, there is no activity of mind, intention, or consciousness, unfathomable to heretics and evil ones. You turn the Dharma wheel (Dharmacakra) three times in the great trichiliocosm, this wheel can pacify, and its nature is also pacified, This rare Dharma wisdom is realized by gods and humans, and the Three Jewels (Triratna) thus appear in the world. Using this wonderful Dharma to save sentient beings, making them without thought, without fear, constantly peaceful and tranquil, You are the great physician who saves from birth, old age, and death, I bow to you—the sea of boundless merits. Unmoved by the eight winds, like a mountain king, with equal compassion for both good and evil, The mind acts like the sky, dwelling in equality, who would not respectfully honor this Sakyamuni (能仁)? Offering this small canopy to the World Honored One, within which universally appear the trichiliocosm, As well as the palaces of gods, dragons, and spirits, etc., therefore I pay homage to your body of wisdom, insight, and merit. You demonstrate the ten powers (dasabala) and divine transformations in the world, all are like light and shadows,'

睹驚歎未曾有，　　故禮十力大智見。　眾會瞻仰大牟尼，　　靡不心生清凈信，　各見世尊在其前，　　斯則如來不共相；　佛以一音演說法，　　眾生隨類各得解，　皆謂世尊同其語，　　斯則如來不共相；　佛以一音演說法，　　眾生各各隨所解，　普得受行獲其利，　　斯則如來不共相；　佛以一音演說法，　　或有恐畏或歡喜，　或生厭離或斷疑，　　斯則如來不共相。　稽首十力諦勇猛、　　稽首已得無怖畏、　稽首至定不共法、　　稽首一切大導師、　稽首能斷眾結縛、　　稽首已住于彼岸、　稽首普濟苦群生、　　稽首不依生死趣。　已到有情平等趣，　　善於諸趣心解脫，　牟尼如是善修空，　　猶如蓮花不著水。　一切相遣無所遣、　　一切愿滿無所愿，　大威神力不思議，　　稽首如空無所住。」

爾時，寶性說此伽他贊世尊已，復白佛言：「如是五百童子菩薩皆已發趣阿耨多羅三藐三菩提，彼咸問我嚴凈佛土。唯愿如來哀愍，為說凈佛土相。云何菩薩修凈佛土？」

作是語已，佛言：「寶性！善哉善哉，汝今乃能為諸菩薩請問如來凈佛土相及問菩薩修凈佛土。汝今諦聽，善思念之，當爲汝等分別解說。」

於是寶性及諸菩薩咸作是言：

【現代漢語翻譯】現代漢語譯本驚歎於前所未有之景象，因此禮敬具備十力（dasabala，佛的十種力量）和大智慧的佛陀。大眾瞻仰著偉大的釋迦牟尼（Mahāmuni，佛的稱號），無不心中生起清凈的信心，各自都覺得世尊就在自己面前，這就是如來（Tathāgata，佛的稱號）的不共之相（āvenika-dharma，佛獨有的功德）；佛以一種聲音演說佛法，眾生隨著各自的類別都能理解，都認為世尊說的是自己的語言，這就是如來的不共之相；佛以一種聲音演說佛法，眾生各自隨著自己的理解，普遍得到接受奉行並獲得利益，這就是如來的不共之相；佛以一種聲音演說佛法，有人因此感到恐懼或歡喜，有人因此產生厭離或斷除疑惑，這就是如來的不共之相。稽首禮敬具備十力、真實勇猛的佛陀，稽首禮敬已經獲得無所畏懼的佛陀，稽首禮敬達到禪定不共之法的佛陀，稽首禮敬一切偉大的導師，稽首禮敬能夠斷除眾生煩惱束縛的佛陀，稽首禮敬已經安住于彼岸（涅槃）的佛陀，稽首禮敬普遍救濟受苦眾生的佛陀，稽首禮敬不依賴生死輪迴的佛陀。已經到達有情眾生平等之境，善於瞭解諸趣（gati，六道）的心解脫，釋迦牟尼如此善於修習空性（śūnyatā，佛教核心概念），猶如蓮花不沾染水。一切相都捨棄而無所捨棄，一切愿都圓滿而無所愿求，佛陀的偉大威神之力不可思議，稽首禮敬如虛空般無所住的佛陀。

這時，寶性（Ratnagotra，菩薩名）說了這些偈頌讚嘆世尊后，又對佛說：『這五百位童子菩薩都已經發起趣向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），他們都問我如何莊嚴清凈佛土。唯愿如來慈悲憐憫，為他們宣說清凈佛土的相狀。菩薩應該如何修習清凈佛土？』

說完這些話后，佛說：『寶性！很好很好，你現在能夠爲了這些菩薩請問如來清凈佛土的相狀，以及詢問菩薩如何修習清凈佛土。你現在仔細聽好，好好思考，我將為你們分別解說。』

於是寶性和諸位菩薩都這樣說：

【English Translation】 English version Beholding the unprecedented, I therefore bow to the Ten-Powered Great Wisdom. The assembly gazes upon the Great Sage (Mahāmuni), without exception, pure faith arises in their hearts, Each sees the World-Honored One before them, this is the unique characteristic of the Thus-Come One (Tathāgata); The Buddha proclaims the Dharma with one sound, and beings understand according to their kind, All believe the World-Honored One speaks their language, this is the unique characteristic of the Thus-Come One; The Buddha proclaims the Dharma with one sound, and beings, each according to their understanding, Universally receive and practice, obtaining benefit, this is the unique characteristic of the Thus-Come One; The Buddha proclaims the Dharma with one sound, some feel fear or joy, Some generate aversion or dispel doubt, this is the unique characteristic of the Thus-Come One. I bow to the Ten-Powered, truthful, courageous, and fierce; I bow to the One who has attained fearlessness; I bow to the unique Dharma of Samadhi; I bow to all great teachers; I bow to the One who can sever the bonds of all fetters; I bow to the One who dwells on the other shore (Nirvana); I bow to the One who universally saves suffering beings; I bow to the One who does not rely on the realms of birth and death. Having reached the realm of equality for sentient beings, skilled in the liberation of mind from all realms (gati), The Sage (Muni) thus skillfully cultivates emptiness (śūnyatā), like a lotus flower unstained by water. All forms are relinquished without relinquishing anything, all wishes are fulfilled without wishing for anything, The great majestic power of the Buddha is inconceivable, I bow to the One who dwells nowhere, like space.

At that time, Ratnagotra, having spoken these verses in praise of the World-Honored One, further said to the Buddha: 'These five hundred young bodhisattvas have all set forth towards Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), and they all ask me about adorning pure Buddha-lands. May the Thus-Come One, with compassion, explain the characteristics of pure Buddha-lands. How should bodhisattvas cultivate pure Buddha-lands?'

Having spoken these words, the Buddha said: 'Ratnagotra! Excellent, excellent, you are now able to ask the Thus-Come One about the characteristics of pure Buddha-lands for these bodhisattvas, and to ask how bodhisattvas should cultivate pure Buddha-lands. Now listen carefully and contemplate well, and I will explain it to you in detail.'

Thereupon, Ratnagotra and all the bodhisattvas said:

「善哉，世尊！唯愿為說，我等今者皆希聽受。」

爾時，世尊告眾菩薩：「諸有情土是為菩薩嚴凈佛土。所以者何？諸善男子！一切菩薩隨諸有情增長饒益，即便攝受嚴凈佛土；隨諸有情發起種種清凈功德，即便攝受嚴凈佛土；隨諸有情應以如是嚴凈佛土而得調伏，即便攝受如是佛土；隨諸有情應以如是嚴凈佛土悟入佛智，即便攝受如是佛土；隨諸有情應以如是嚴凈佛土起聖根行，即便攝受如是佛土。所以者何？諸善男子！菩薩攝受嚴凈佛土，皆為有情增長、饒益、發起種種清凈功德。諸善男子！譬如有人慾于空地造立宮室，或復莊嚴隨意無礙，若於虛空終不能成。菩薩如是，知一切法皆如虛空，唯為有情增長、饒益、生凈功德，即便攝受如是佛土。攝受如是凈佛土者非於空也。

「複次，寶性！汝等當知：發起無上菩提心土是為菩薩嚴凈佛土，菩薩證得大菩提時，一切發起大乘有情來生其國；純意樂土是為菩薩嚴凈佛土，菩薩證得大菩提時，所有不諂、不誑有情來生其國；善加行土是為菩薩嚴凈佛土，菩薩證得大菩提時，發起住持妙善加行一切有情來生其國；上意樂土是為菩薩嚴凈佛土，菩薩證得大菩提時，具足成就善法有情來生其國；修佈施土是為菩薩嚴凈佛土，菩薩證得大菩提時，一切能捨財法

【現代漢語翻譯】現代漢語譯本：『太好了，世尊（Bhagavan，佛陀）！我們都希望聆聽您宣說。』

這時，世尊（Bhagavan，佛陀）告訴眾菩薩（Bodhisattva）: 『諸位菩薩（Bodhisattva）！有情眾生的國土就是菩薩（Bodhisattva）用來莊嚴清凈的佛土。為什麼這麼說呢？各位善男子！一切菩薩（Bodhisattva）隨著有情眾生的增長和利益，就攝受莊嚴清凈的佛土；隨著有情眾生髮起種種清凈功德，就攝受莊嚴清凈的佛土；隨著有情眾生應該用這樣的莊嚴清凈佛土才能調伏，就攝受這樣的佛土；隨著有情眾生應該用這樣的莊嚴清凈佛土才能悟入佛智，就攝受這樣的佛土；隨著有情眾生應該用這樣的莊嚴清凈佛土才能生起聖根修行，就攝受這樣的佛土。為什麼這麼說呢？各位善男子！菩薩（Bodhisattva）攝受莊嚴清凈佛土，都是爲了有情眾生的增長、利益、發起種種清凈功德。各位善男子！譬如有人想在空地上建造宮室，或者加以莊嚴，可以隨意無礙，但如果在虛空中，終究不能成功。菩薩（Bodhisattva）也是這樣，知道一切法都如虛空，只是爲了有情眾生的增長、利益、生起清凈功德，才攝受這樣的佛土。攝受這樣的清凈佛土不是在虛空中進行的。

『再者，寶性（Ratnagotra）！你們應當知道：發起無上菩提心（Anuttara-samyak-sambodhi-citta）的國土，就是菩薩（Bodhisattva）用來莊嚴清凈的佛土，菩薩（Bodhisattva）證得大菩提（Mahabodhi）時，一切發起大乘（Mahayana）的有情眾生會來生到他的國土；純凈意樂的國土，就是菩薩（Bodhisattva）用來莊嚴清凈的佛土，菩薩（Bodhisattva）證得大菩提（Mahabodhi）時，所有不諂媚、不欺騙的有情眾生會來生到他的國土；善於精進行為的國土，就是菩薩（Bodhisattva）用來莊嚴清凈的佛土，菩薩（Bodhisattva）證得大菩提（Mahabodhi）時，發起並安住于殊勝精進行為的一切有情眾生會來生到他的國土；殊勝意樂的國土，就是菩薩（Bodhisattva）用來莊嚴清凈的佛土，菩薩（Bodhisattva）證得大菩提（Mahabodhi）時，具足成就善法的有情眾生會來生到他的國土；修習佈施的國土，就是菩薩（Bodhisattva）用來莊嚴清凈的佛土，菩薩（Bodhisattva）證得大菩提（Mahabodhi）時，一切能夠施捨財物和佛法'

【English Translation】 English version: 『Excellent, World Honored One (Bhagavan)! We wish that you would speak, and we are all eager to listen and receive.』

At that time, the World Honored One (Bhagavan) told the assembled Bodhisattvas (Bodhisattva): 『The realms of sentient beings are the Buddha-fields that Bodhisattvas (Bodhisattva) use to adorn and purify. Why is this? Good men! All Bodhisattvas (Bodhisattva), as sentient beings grow and benefit, thereby gather and adorn pure Buddha-fields; as sentient beings generate various pure merits, thereby gather and adorn pure Buddha-fields; as sentient beings should be tamed by such adorned and pure Buddha-fields, thereby gather such Buddha-fields; as sentient beings should awaken to the wisdom of the Buddha by such adorned and pure Buddha-fields, thereby gather such Buddha-fields; as sentient beings should arise with holy roots and practices by such adorned and pure Buddha-fields, thereby gather such Buddha-fields. Why is this? Good men! Bodhisattvas (Bodhisattva) gather and adorn pure Buddha-fields, all for the sake of sentient beings' growth, benefit, and the generation of various pure merits. Good men! It is like a person who wishes to build a palace on empty ground, or to adorn it at will without hindrance, but if it is in empty space, it will never be accomplished. Bodhisattvas (Bodhisattva) are like this, knowing that all dharmas are like empty space, only for the sake of sentient beings' growth, benefit, and the generation of pure merits, do they gather such Buddha-fields. Gathering such pure Buddha-fields is not done in empty space.』

『Furthermore, Ratnagotra! You should know that: the land where the unsurpassed Bodhi-mind (Anuttara-samyak-sambodhi-citta) arises is the Buddha-field that Bodhisattvas (Bodhisattva) use to adorn and purify; when Bodhisattvas (Bodhisattva) attain Great Bodhi (Mahabodhi), all sentient beings who have generated the Mahayana (Mahayana) mind will be born in their land; the land of pure intention is the Buddha-field that Bodhisattvas (Bodhisattva) use to adorn and purify; when Bodhisattvas (Bodhisattva) attain Great Bodhi (Mahabodhi), all sentient beings who are not deceitful or fraudulent will be born in their land; the land of good conduct is the Buddha-field that Bodhisattvas (Bodhisattva) use to adorn and purify; when Bodhisattvas (Bodhisattva) attain Great Bodhi (Mahabodhi), all sentient beings who generate and maintain wonderful good conduct will be born in their land; the land of superior intention is the Buddha-field that Bodhisattvas (Bodhisattva) use to adorn and purify; when Bodhisattvas (Bodhisattva) attain Great Bodhi (Mahabodhi), all sentient beings who are fully accomplished in good dharmas will be born in their land; the land of practicing generosity is the Buddha-field that Bodhisattvas (Bodhisattva) use to adorn and purify; when Bodhisattvas (Bodhisattva) attain Great Bodhi (Mahabodhi), all who are able to give away wealth and Dharma』

有情來生其國；修凈戒土是為菩薩嚴凈佛土，菩薩證得大菩提時，圓滿成就十善業道意樂有情來生其國；修安忍土是為菩薩嚴凈佛土，菩薩證得大菩提時，三十二相莊嚴其身、堪忍柔和寂靜有情來生其國；修精進土是為菩薩嚴凈佛土，菩薩證得大菩提時，諸善勇猛精進有情來生其國；修靜慮土是為菩薩嚴凈佛土，菩薩證得大菩提時，具足成就正念、正知、正定有情來生其國；修般若土是為菩薩嚴凈佛土，菩薩證得大菩提時，一切已入正定有情來生其國；四無量土是為菩薩嚴凈佛土，菩薩證得大菩提時，常住慈悲喜捨有情來生其國；四攝事土是為菩薩嚴凈佛土，菩薩證得大菩提時，諸有解脫所攝有情來生其國；巧方便土是為菩薩嚴凈佛土，菩薩證得大菩提時，善巧觀察諸法有情來生其國；修三十七菩提分土是為菩薩嚴凈佛土，菩薩證得大菩提時，通達一切念、住正斷、神足、根、力、覺支、道支圓滿有情來生其國；修迴向土是為菩薩嚴凈佛土，菩薩證得大菩提時，其國具足眾德莊嚴；善說息除八無暇土是為菩薩嚴凈佛土，菩薩證得大菩提時，其國永離惡趣無暇；自守戒行不譏彼土是為菩薩嚴凈佛土，菩薩證得大菩提時，其國無有犯禁之名；十善業道極清凈土是為菩薩嚴凈佛土，菩薩證得大菩提時，壽量決定大富梵行、所

【現代漢語翻譯】現代漢語譯本：修習清凈戒律的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，圓滿成就十善業道意樂的有情眾生會往生到他的國度；修習安忍的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，以三十二相莊嚴其身，堪忍柔和寂靜的有情眾生會往生到他的國度；修習精進的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，諸善勇猛精進的有情眾生會往生到他的國度；修習靜慮（Dhyana，禪定）的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，具足成就正念、正知、正定的有情眾生會往生到他的國度；修習般若（Prajna，智慧）的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，一切已入正定的有情眾生會往生到他的國度；修習四無量心（慈、悲、喜、舍）的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，常住慈悲喜捨的有情眾生會往生到他的國度；修習四攝事（佈施、愛語、利行、同事）的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，諸有解脫所攝的有情眾生會往生到他的國度；修習巧方便的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，善巧觀察諸法的有情眾生會往生到他的國度；修習三十七菩提分法（四念住、四正斷、四神足、五根、五力、七覺支、八正道支）的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，通達一切念住、正斷、神足、根、力、覺支、道支圓滿的有情眾生會往生到他的國度；修習迴向的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，他的國度具足各種功德莊嚴；善於宣說息除八無暇（地獄、餓鬼、畜生、長壽天、邊地、邪見、瘖啞、世智辯聰）的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，他的國度永遠遠離惡趣無暇；自己守護戒行而不譏諷他人的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，他的國度沒有違犯禁戒的名聲；十善業道極其清凈的國土，是爲了菩薩莊嚴清凈佛土，菩薩證得大菩提時，壽命是決定的，而且具有大財富和梵行，所求如意。

【English Translation】 English version: Cultivating a land of pure precepts is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi (supreme complete enlightenment), sentient beings who fully accomplish the intention of the ten virtuous actions will be born in that land. Cultivating a land of patience is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings adorned with the thirty-two marks, who are patient, gentle, and peaceful, will be born in that land. Cultivating a land of diligence is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings who are virtuous, brave, and diligent will be born in that land. Cultivating a land of Dhyana (meditative concentration) is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings who fully accomplish right mindfulness, right knowledge, and right concentration will be born in that land. Cultivating a land of Prajna (wisdom) is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, all sentient beings who have entered right concentration will be born in that land. Cultivating a land of the four immeasurables (loving-kindness, compassion, joy, and equanimity) is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings who constantly abide in loving-kindness, compassion, joy, and equanimity will be born in that land. Cultivating a land of the four means of gathering (giving, kind speech, beneficial action, and identification) is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings who are gathered by liberation will be born in that land. Cultivating a land of skillful means is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings who skillfully observe all dharmas will be born in that land. Cultivating a land of the thirty-seven factors of enlightenment (the four mindfulnesses, the four right efforts, the four bases of miraculous powers, the five roots, the five powers, the seven branches of enlightenment, and the eightfold noble path) is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, sentient beings who fully understand all mindfulnesses, right efforts, miraculous powers, roots, powers, branches of enlightenment, and path branches will be born in that land. Cultivating a land of dedication is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, that land will be adorned with various virtues. Skillfully speaking to eliminate the eight unfavorable conditions (hell beings, hungry ghosts, animals, long-lived gods, border regions, wrong views, muteness, and worldly cleverness) is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, that land will be forever free from unfavorable conditions in the lower realms. Guarding one's own precepts and not criticizing others' lands is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, that land will have no reputation for violating precepts. A land where the ten virtuous actions are extremely pure is how a Bodhisattva adorns a pure Buddha-land. When the Bodhisattva attains Anuttara-samyak-sambodhi, lifespan is definite, and there is great wealth and pure conduct, with wishes fulfilled.

言誠諦、常以軟語、眷屬不離、善宣密意、離諸貪慾、心無瞋恚、正見有情來生其國。

「諸善男子！如是，菩薩隨發菩提心則有純凈意樂，隨其純凈意樂則有妙善加行，隨其妙善加行則有增上意樂，隨其增上意樂則有止息，隨其止息則有發起，隨其發起則有迴向，隨其迴向則有寂靜，隨其寂靜則有清凈有情，隨其清凈有情則有嚴凈佛土，隨其嚴凈佛土則有清凈法教，隨其清凈法教即有清凈妙福，隨其清凈妙福則有清凈妙慧，隨其清凈妙慧則有清凈妙智，隨其清凈妙智則有清凈妙行，隨其清凈妙行則有清凈自心，隨其清凈自心則有清凈諸妙功德。

「諸善男子！是故，菩薩若欲勤修嚴凈佛土，先應方便嚴凈自心。所以者何？隨諸菩薩自心嚴凈，即得如是嚴凈佛土。」

爾時，舍利子承佛威神作如是念：「若諸菩薩心嚴凈故，佛土嚴凈；而我世尊行菩薩時心不嚴凈故，是佛土雜穢若此？」

佛知其念即告之言：「于意云何？世間日、月豈不凈耶？而盲不見。」

對曰：「不也。是盲者過，非日月咎。」

佛言：「如是，眾生罪故不見世尊佛土嚴凈，非如來咎。舍利子！我土嚴凈而汝不見。」

爾時，持髻梵王語舍利子：「勿作是意謂此佛土為不嚴凈。所以者何？如是佛土最

【現代漢語翻譯】現代漢語譯本：言語真誠可信，常以柔和的言語待人，眷屬不離不棄，善於宣說深奧的含義，遠離各種貪慾，內心沒有嗔恨，以正見引導有情眾生來生於自己的佛國。

『諸位善男子！像這樣，菩薩隨著發起菩提心（bodhicitta，覺悟之心）就有了純凈的意樂（adhyāśaya，意願），隨著純凈的意樂就有了微妙善良的加行（prayoga，實踐），隨著微妙善良的加行就有了增上的意樂，隨著增上的意樂就有了止息（śamatha，平靜），隨著止息就有了發起（vyutthāna，行動），隨著發起就有了迴向（pariṇāmanā，功德的奉獻），隨著迴向就有了寂靜（śānti，平和），隨著寂靜就有了清凈的有情眾生，隨著清凈的有情眾生就有了莊嚴清凈的佛土（buddhakṣetra，佛的國土），隨著莊嚴清凈的佛土就有了清凈的佛法教義，隨著清凈的佛法教義就有了清凈微妙的福報，隨著清凈微妙的福報就有了清凈微妙的智慧，隨著清凈微妙的智慧就有了清凈微妙的智識，隨著清凈微妙的智識就有了清凈微妙的修行，隨著清凈微妙的修行就有了清凈的自心，隨著清凈的自心就有了清凈的各種微妙功德。

『諸位善男子！因此，菩薩如果想要勤奮地修習莊嚴清凈的佛土，首先應該方便地莊嚴清凈自己的內心。為什麼呢？隨著各位菩薩的自心莊嚴清凈，就能得到這樣莊嚴清凈的佛土。』

當時，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）承蒙佛陀的威神之力，心中這樣想：『如果各位菩薩因為內心莊嚴清凈的緣故，佛土才莊嚴清凈；那麼我的世尊在行菩薩道的時候，內心不莊嚴清凈的緣故，所以這個佛土才這樣雜亂污穢嗎？』

佛陀知道他的想法，就告訴他說：『你認為怎麼樣？世間的太陽、月亮難道不乾淨嗎？但是盲人卻看不見。』

舍利子回答說：『不是的。這是盲人的過錯，不是太陽和月亮的罪過。』

佛陀說：『是的，眾生因為罪業的緣故，看不見世尊的佛土莊嚴清凈，不是如來（Tathāgata，佛的稱號之一）的罪過。舍利子！我的佛土是莊嚴清凈的，但是你卻看不見。』

當時，持髻梵王（Śikhin，梵天神）對舍利子說：『不要這樣認為，說這個佛土是不莊嚴清凈的。為什麼呢？這樣的佛土是最』

【English Translation】 English version: Speaking truthfully and sincerely, always using gentle language, never abandoning one's family, being skilled in expounding profound meanings, being free from all greed and desires, having no hatred in the heart, and guiding sentient beings with right views to be reborn in one's Buddha-land.

'Good men! Thus, when a Bodhisattva generates the mind of enlightenment (bodhicitta), they have pure intention (adhyāśaya). With pure intention, they have excellent practice (prayoga). With excellent practice, they have increasing intention. With increasing intention, they have cessation (śamatha). With cessation, they have arising (vyutthāna). With arising, they have dedication (pariṇāmanā). With dedication, they have tranquility (śānti). With tranquility, they have pure sentient beings. With pure sentient beings, they have adorned and pure Buddha-lands (buddhakṣetra). With adorned and pure Buddha-lands, they have pure Dharma teachings. With pure Dharma teachings, they have pure and wonderful blessings. With pure and wonderful blessings, they have pure and wonderful wisdom. With pure and wonderful wisdom, they have pure and wonderful knowledge. With pure and wonderful knowledge, they have pure and wonderful conduct. With pure and wonderful conduct, they have a pure mind. With a pure mind, they have pure and wonderful merits.'

'Good men! Therefore, if a Bodhisattva wishes to diligently cultivate and adorn a pure Buddha-land, they should first skillfully adorn and purify their own mind. Why? Because as the minds of the Bodhisattvas become adorned and purified, they will attain such adorned and pure Buddha-lands.'

At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), empowered by the Buddha's majestic power, thought thus: 'If the Buddha-lands are adorned and purified because the minds of the Bodhisattvas are adorned and purified, then is this Buddha-land so impure and defiled because the World-Honored One's mind was not adorned and purified when he was practicing the Bodhisattva path?'

The Buddha, knowing his thoughts, said to him: 'What do you think? Are the sun and moon in the world not pure? Yet the blind do not see them.'

Śāriputra replied: 'No, it is the fault of the blind, not the fault of the sun and moon.'

The Buddha said: 'Likewise, it is because of the sins of sentient beings that they do not see the adorned and pure Buddha-land of the World-Honored One, not the fault of the Tathāgata (one of the titles of the Buddha). Śāriputra! My land is adorned and pure, but you do not see it.'

At that time, Śikhin (a Brahma King) said to Śāriputra: 'Do not think that this Buddha-land is not adorned and pure. Why? Because this Buddha-land is the most'

極嚴凈。」

舍利子言：「大梵天王！今此佛土嚴凈云何？」

持髻梵言：「唯，舍利子！譬如他化自在天宮有無量寶功德莊嚴，我見世尊釋迦牟尼佛土嚴凈有無量寶功德莊嚴亦復如是。」

舍利子言：「大梵天王！我見此土其地高下——丘陵、坑坎、毒刺、沙礫、土石、諸山——穢惡充滿。」

持髻梵言：「唯，大尊者！心有高下不嚴凈故，謂佛智慧意樂亦爾，故見佛土為不嚴凈。若諸菩薩于諸有情其心平等、功德嚴凈，謂佛智慧意樂亦爾，便見佛土最極嚴凈。」

爾時，世尊知諸大眾心懷猶豫，便以足指按此大地。即時三千大千世界無量百千妙寶莊嚴，譬如功德寶莊嚴佛無量功德寶莊嚴土。一切大眾嘆未曾有，而皆自見坐寶蓮華。

爾時，世尊告舍利子：「汝見如是眾德莊嚴凈佛土不？」

舍利子言：「唯然，世尊！本所不見、本所不聞，今此佛土嚴凈悉現。」

告舍利子：「我佛國土常凈若此，為欲成熟下劣有情，是故示現無量過失雜穢土耳。舍利子！譬如三十三天共寶器食，隨業所招其食有異。如是，舍利子！無量有情生一佛土，隨心凈穢所見有異，若人心凈便見此土無量功德妙寶莊嚴。」

當佛現此嚴凈土時，寶性所將五百童子一切皆得無生法忍

【現代漢語翻譯】現代漢語譯本：極度莊嚴清凈。

舍利子（Śāriputra，佛陀十大弟子之一）說：『大梵天王（Mahābrahmā，色界天之主）！現在這佛土的莊嚴清凈是怎樣的呢？』

持髻梵（Śikhin，梵天的一種）說：『是的，舍利子！譬如他化自在天宮（Parinirmita-vaśavartin，欲界第六天）有無量珍寶功德莊嚴，我見世尊釋迦牟尼佛（Śākyamuni，現在佛）的佛土莊嚴清凈也有無量珍寶功德莊嚴，也是如此。』

舍利子說：『大梵天王！我見此土的地有高低不平——丘陵、坑洼、毒刺、沙礫、土石、各種山——充滿污穢。』

持髻梵說：『是的，大尊者！因為心有高下，不清凈的緣故，認為佛的智慧意樂也是如此，所以見到佛土是不莊嚴清凈的。如果各位菩薩對於一切眾生，他們的心是平等、功德莊嚴清凈的，認為佛的智慧意樂也是如此，便會見到佛土是最極莊嚴清凈的。』

這時，世尊知道大眾心中懷有猶豫，便用腳趾按壓大地。立刻三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）以無量百千的奇妙珍寶來莊嚴，譬如功德寶莊嚴佛的無量功德珍寶莊嚴土。一切大眾讚歎從未有過，而且都各自看見自己坐在珍寶蓮花上。

這時，世尊告訴舍利子：『你看見這樣眾多功德莊嚴的清凈佛土了嗎？』

舍利子說：『是的，世尊！原本所沒有看見、原本所沒有聽聞的，現在這佛土的莊嚴清凈都顯現出來了。』

佛告訴舍利子：『我的佛國土常常像這樣清凈，爲了要成熟那些下劣的眾生，所以才示現出無量過失雜穢的土地罷了。舍利子！譬如三十三天（Trāyastriṃśa，欲界第二天）共同用寶器飲食，隨著業力所招感，他們的食物各有不同。像這樣，舍利子！無量眾生生在一個佛土，隨著心地的清凈與污穢，所見到的景象各有不同，如果人心清凈，便會見到這佛土有無量功德奇妙珍寶莊嚴。』

當佛顯現這莊嚴清凈的佛土時，寶性（Ratnagotra，如來藏的異名）所帶領的五百童子，一切都得到了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）。

【English Translation】 English version: Extremely solemn and pure.

Śāriputra said: 'Great Brahmā! How is the solemnity and purity of this Buddha-land now?'

Śikhin said: 'Yes, Śāriputra! Just as the Paranirmitavasavartin heaven has immeasurable treasures and meritorious virtues for adornment, I see that the solemnity and purity of the Buddha-land of the World-Honored One Śākyamuni also has immeasurable treasures and meritorious virtues for adornment, and it is also like that.'

Śāriputra said: 'Great Brahmā! I see that the ground of this land is uneven—hills, pits, poisonous thorns, gravel, earth, stones, and various mountains—full of filth.'

Śikhin said: 'Yes, Great Venerable One! Because the mind has ups and downs and is not pure, it is thought that the Buddha's wisdom and intention are also like this, so the Buddha-land is seen as not solemn and pure. If all Bodhisattvas have equanimity towards all sentient beings, and their merits are solemn and pure, and they think that the Buddha's wisdom and intention are also like this, then they will see the Buddha-land as the most solemn and pure.'

At that time, the World-Honored One, knowing that the assembly had doubts in their hearts, pressed the earth with his toe. Immediately, the trisāhasra-mahāsāhasra-lokadhātu was adorned with immeasurable hundreds of thousands of wonderful treasures, just like the immeasurable meritorious virtues and treasures that adorn the Buddha of Meritorious Virtue. All the assembly praised that they had never seen such a thing before, and they all saw themselves sitting on jeweled lotus flowers.

At that time, the World-Honored One said to Śāriputra: 'Have you seen such a pure Buddha-land adorned with so many virtues?'

Śāriputra said: 'Yes, World-Honored One! What was originally unseen and unheard, now the solemnity and purity of this Buddha-land are all revealed.'

The Buddha told Śāriputra: 'My Buddha-land is always as pure as this, but in order to mature those inferior sentient beings, I show the land with immeasurable faults and impurities. Śāriputra! For example, the thirty-three devas eat together with jeweled vessels, and their food is different according to the karma they have accumulated. Likewise, Śāriputra! Immeasurable sentient beings are born in one Buddha-land, and their perceptions are different according to the purity and impurity of their minds. If people's minds are pure, they will see this land adorned with immeasurable meritorious virtues and wonderful treasures.'

When the Buddha manifested this solemn and pure land, the five hundred boys led by Ratnagotra all attained the anutpattika-dharma-kṣānti.

、八萬四千諸有情類皆發無上正等覺心。

時佛、世尊即攝神足，於是世界還復如故。求聲聞乘三萬二千諸天及人，知有為法皆悉無常，遠塵離垢得法眼凈；八千苾芻永離諸漏，心善解脫。

說無垢稱經顯不思議方便善巧品第二

爾時，廣嚴城中有大菩薩，離呫毗種，名無垢稱，已曾供養無量諸佛，于諸佛所深殖善根，得妙辯才、具無生忍、逮諸總持、遊戲神通，獲無所畏摧魔怨力。入深法門善於智度，通達方便大愿成滿，明瞭有情意樂及行，善知有情諸根勝劣。智度成辦，說法淳熟，于大乘中決定修習，于所作業能善思量。住佛威儀，入心慧海，諸佛咨嗟稱揚顯說，釋、梵、護世常所禮敬，為欲成熟諸有情故，以善方便居廣嚴城。具無盡財，攝益貧窮、無依、無怙；具清凈戒，攝益一切有犯有越；以調順忍攝益瞋恨、暴嫉、楚毒；以大精進攝益一切懈怠懶惰；安住靜慮、正念解脫、等持等至，攝益一切諸有亂心；以正抉擇攝益一切妄見、惡慧。雖為白衣而具沙門威儀功德，雖處居家不著三界，示有妻子常修梵行，現有眷屬常樂遠離。雖服寶飾而以相好莊嚴其身、雖現受食而以靜慮等至為味、雖同樂著博弈嬉戲而實恒為成熟有情、雖稟一切外道軌儀而於佛法意樂不壞、雖明一切世間書論而於內苑賞

【現代漢語翻譯】現代漢語譯本：八萬四千種有情眾生都發起了無上正等覺之心（Anuttarā-samyak-saṃbodhi-citta，無上圓滿的覺悟之心）。

這時，佛、世尊（Bhagavān，對佛的尊稱）收回了神通，於是世界恢復如初。三萬二千位求聲聞乘（Śrāvakayāna，小乘）的天人和人類，認識到有為法（saṃskṛta-dharma，因緣和合而成的法）都是無常的，遠離塵垢，獲得了法眼凈（dharma-cakṣus，見法之眼）；八千位比丘（bhikṣu，出家男眾）永遠脫離了各種煩惱，內心得到了徹底的解脫。

《說無垢稱經》顯不思議方便善巧品第二

當時，在廣嚴城（Vaiśālī，古印度城市）中有一位大菩薩（mahā-bodhisattva，偉大的覺悟者），屬於離呫毗族（Licchavi，古印度部族），名叫無垢稱（Vimalakīrti，又名維摩詰），他曾經供養過無數的佛，在諸佛那裡深深地種下了善根，獲得了巧妙的辯才，具備了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟），獲得了各種總持（dhāraṇī，記憶和保持的能力），能夠自在地運用神通，獲得了無所畏懼的力量，能夠摧毀魔的怨恨勢力。深入各種甚深的佛法法門，擅長運用智慧度（prajñā-pāramitā，般若波羅蜜多），通達各種方便法門，成就圓滿了廣大的誓願，明瞭眾生的意樂和行為，善於瞭解眾生的各種根器的優劣。智慧度已經成就，說法純熟，在大乘（Mahāyāna，大乘佛法）中堅定地修習，對於所做的事情能夠很好地思考衡量。安住于佛的威儀之中，進入到心慧的海洋，受到諸佛的讚歎和宣揚，受到釋天（Indra，帝釋天）、梵天（Brahmā，大梵天）和護世天（Lokapāla，守護世界的諸天）的禮敬，爲了成熟各種有情眾生，以善巧方便居住在廣嚴城。具備無盡的財富，攝受利益貧窮、無依無靠的人；具備清凈的戒律，攝受利益一切違犯戒律的人；以調順的忍辱攝受利益瞋恨、暴躁、嫉妒、惡毒的人；以大精進攝受利益一切懈怠懶惰的人；安住在禪定、正念解脫、等持等至之中，攝受利益一切內心散亂的人；以正確的抉擇攝受利益一切持有妄見、惡劣智慧的人。雖然是白衣（在家居士）的身份，卻具備出家沙門（śrāmaṇa，出家修行者）的威儀功德，雖然居住在家中卻不執著於三界（tri-dhātu，欲界、色界、無色界），示現有妻子卻常常修習梵行（brahmacarya，清凈的行為），現有眷屬卻常常樂於遠離。雖然佩戴寶貴的裝飾品，卻以美好的相好莊嚴自身，雖然示現接受食物，卻以禪定等至為食，雖然一同樂於博弈嬉戲，但實際上恒常爲了成熟有情眾生，雖然接受一切外道的儀軌，但對於佛法的意樂卻毫不動搖，雖然精通一切世間的書籍理論，但對於內心的修養

【English Translation】 English version: Eighty-four thousand kinds of sentient beings all generated the mind of Anuttarā-samyak-saṃbodhi-citta (unsurpassed, complete and perfect enlightenment).

Then, the Buddha, the World-Honored One (Bhagavān), withdrew his supernatural powers, and the world returned to its original state. Thirty-two thousand gods and humans seeking the Śrāvakayāna (the Vehicle of Hearers), realizing that all saṃskṛta-dharmas (conditioned phenomena) are impermanent, were freed from dust and defilement and attained the dharma-cakṣus (eye of the Dharma); eight thousand bhikṣus (monks) were forever free from all outflows and their minds were well liberated.

The Vimalakīrti Nirdeśa Sūtra, Chapter Two: Skillful Means of Inconceivable Liberation

At that time, in the city of Vaiśālī, there was a great Bodhisattva (mahā-bodhisattva) of the Licchavi clan named Vimalakīrti. He had made offerings to countless Buddhas, planted deep roots of virtue in the presence of all the Buddhas, obtained wonderful eloquence, possessed the kṣānti (acceptance) of the non-arising of dharmas, attained all dhāraṇīs (retentive memory), mastered supernatural powers, and acquired fearlessness to destroy the power of demonic adversaries. He entered into profound Dharma gates, was skilled in prajñā-pāramitā (perfection of wisdom), was versed in skillful means, fulfilled great vows, understood the inclinations and conduct of sentient beings, and was skilled in knowing the superior and inferior faculties of sentient beings. His prajñā-pāramitā was accomplished, his Dharma teachings were mature, he diligently practiced in the Mahāyāna (Great Vehicle), and he was able to contemplate well on his actions. He abided in the dignified conduct of the Buddha, entered the ocean of wisdom, was praised and extolled by all the Buddhas, and was constantly revered by Indra (Śakra), Brahmā, and the Lokapālas (world protectors). For the sake of maturing all sentient beings, he resided in the city of Vaiśālī with skillful means. He possessed inexhaustible wealth, benefiting the poor, the helpless, and the orphaned; he possessed pure precepts, benefiting all those who had transgressed; with patient endurance, he benefited those who were angry, violent, jealous, and cruel; with great diligence, he benefited all those who were lazy and indolent; abiding in dhyāna (meditation), right mindfulness, samādhi (concentration), and samāpatti (attainments), he benefited all those whose minds were disturbed; with right discernment, he benefited all those who held false views and evil wisdom. Although he was a layman (white-robed), he possessed the dignified conduct and merits of a śrāmaṇa (ascetic); although he lived at home, he was not attached to the tri-dhātu (three realms); he appeared to have a wife but constantly practiced brahmacarya (pure conduct); he had family but constantly delighted in detachment. Although he wore precious ornaments, he adorned his body with excellent marks; although he appeared to receive food, he took the taste of dhyāna and samāpatti as his nourishment; although he enjoyed gambling and games, he was constantly maturing sentient beings; although he accepted all the rituals of external paths, his inclination towards the Buddha Dharma was unwavering; although he was learned in all worldly books and treatises, his appreciation for inner cultivation

玩法樂、雖現一切邑會眾中而恒為最說法上首。

為隨世教於尊卑等所作事業示無與乖，雖不希求世間財寶，然于俗利示有所習。為益含識游諸市衢、為護群生理諸王務、入講論處導以大乘、入諸學堂誘開童蒙、入諸淫舍示欲之過，為令建立正念正知游諸伎樂。若在長者，長者中尊為說勝法；若在居士，居士中尊斷其貪著；若在剎帝利，剎帝利中尊教以忍辱；若在婆羅門，婆羅門中尊除其我慢；若在大臣，大臣中尊教以正法；若在王子，王子中尊示以忠孝；若在內官，內官中尊化正宮女；若在庶人，庶人中尊修相似福殊勝意樂；若在梵天，梵天中尊示諸梵眾靜慮差別；若在帝釋，帝釋中尊示現自在悉皆無常；若在護世，護世中尊守護一切利益安樂。

是無垢稱以如是等不可思議無量善巧方便慧門饒益有情，其以方便現身有疾。以其疾故，國王、大臣、長者、居士、婆羅門等，及諸王子並余官屬無數千人，皆往問疾。

時無垢稱因以身疾廣為說法，言：「諸仁者！是四大種所合成身，無常、無強、無堅、無力。朽故迅速，不可保信，為苦、為惱、眾病之器，多諸過患、變壞之法。諸仁者！如此之身，其聰慧者所不為怙。是身如聚沫不可撮摩、是身如浮泡不得久立、是身如陽焰從諸煩惱渴愛所生、是身

【現代漢語翻譯】現代漢語譯本：於此同時，Vimalakirti（無垢稱）雖然身處各個城市和集會之中，但始終是說法的第一人。爲了順應世俗的教導，他在尊卑等各種場合所做的事情都表現得沒有違背常理。雖然他不追求世間的財寶，但在世俗的利益方面也表現得有所涉獵。爲了利益眾生，他遊走于各個市場；爲了保護大眾的生計，他參與國王的政務；在講論之處，他引導人們學習大乘佛法；在學堂里，他啓發童蒙；在妓院裡，他揭示慾望的過患；爲了使人們建立正念和正知，他出入各種娛樂場所。如果身處長者之中，他就成為長者中最受尊敬的人，併爲他們宣說殊勝的佛法；如果身處居士之中，他就成為居士中最受尊敬的人，並斷除他們的貪著；如果身處剎帝利之中，他就成為剎帝利中最受尊敬的人，並教導他們忍辱；如果身處婆羅門之中，他就成為婆羅門中最受尊敬的人，並去除他們的我慢；如果身處大臣之中，他就成為大臣中最受尊敬的人，並教導他們正法；如果身處王子之中，他就成為王子中最受尊敬的人，並向他們展示忠孝；如果身處內官之中，他就成為內官中最受尊敬的人，並教化端正宮女；如果身處庶民之中，他就成為庶民中最受尊敬的人，並修習相似的福德和殊勝的意樂；如果身處梵天之中，他就成為梵天中最受尊敬的人，並向諸梵眾展示禪定的差別；如果身處帝釋天之中，他就成為帝釋天中最受尊敬的人，並示現自在的一切都是無常的；如果身處護世神之中，他就成為護世神中最受尊敬的人，並守護一切眾生的利益和安樂。這位Vimalakirti（無垢稱）以如此等等不可思議的無量善巧方便和智慧之門來饒益有情眾生。他以方便示現自己生病。因為他生病的原因，國王、大臣、長者、居士、婆羅門等等，以及各位王子和其餘的官屬，成千上萬的人都前去探望他的病情。當時，Vimalakirti（無垢稱）因為自己生病，而廣泛地為大家說法，他說：『各位仁者！這個由四大元素組成的身體，是無常的、不強壯的、不堅固的、沒有力量的。它朽壞衰老得很快，不可靠也不可信賴，是痛苦、是煩惱、是各種疾病的容器，充滿了各種過患，是會變壞的。各位仁者！像這樣的身體，是聰慧的人所不會依賴的。這個身體就像一堆泡沫，無法抓取和觸控；這個身體就像一個水泡，不能長久地存在；這個身體就像陽焰，是從各種煩惱和渴愛中產生的；這個身體』

【English Translation】 English version: At the same time, Vimalakirti, while appearing in all cities and assemblies, was always the foremost in expounding the Dharma. To accord with worldly teachings, he demonstrated no contradiction in the affairs he undertook in various positions of respect and humility. Although he did not seek worldly treasures, he showed some engagement in worldly benefits. To benefit sentient beings, he wandered through various markets; to protect the livelihood of the masses, he participated in the king's affairs; in places of discussion, he guided people to learn the Mahayana Dharma; in schools, he enlightened children; in brothels, he revealed the faults of desire; to establish right mindfulness and right knowledge, he frequented various entertainment venues. If he was among elders, he became the most respected among them, expounding the supreme Dharma; if he was among householders, he became the most respected among them, cutting off their attachments; if he was among Kshatriyas, he became the most respected among them, teaching them patience; if he was among Brahmins, he became the most respected among them, removing their arrogance; if he was among ministers, he became the most respected among them, teaching them the righteous Dharma; if he was among princes, he became the most respected among them, showing them loyalty and filial piety; if he was among inner officials, he became the most respected among them, transforming and correcting palace women; if he was among commoners, he became the most respected among them, cultivating similar merits and supreme intentions; if he was among Brahma gods, he became the most respected among them, showing the differences in meditative states to the Brahma assembly; if he was among Indra gods, he became the most respected among them, demonstrating that all self-mastery is impermanent; if he was among world protectors, he became the most respected among them, safeguarding the benefit and happiness of all beings. This Vimalakirti (無垢稱) benefited sentient beings with such inconceivable, immeasurable skillful means and wisdom. He expediently manifested himself as being ill. Because of his illness, kings, ministers, elders, householders, Brahmins, and various princes and other officials, countless thousands of people, all went to inquire about his illness. At that time, Vimalakirti (無垢稱), because of his illness, widely expounded the Dharma for everyone, saying: 'Virtuous ones! This body, composed of the four great elements, is impermanent, not strong, not solid, and without power. It decays and ages quickly, is unreliable and untrustworthy, is a vessel of suffering, affliction, and various diseases, full of faults, and subject to change and decay. Virtuous ones! Such a body is not relied upon by the wise. This body is like a mass of foam, impossible to grasp and touch; this body is like a bubble, unable to stand for long; this body is like a mirage, born from various afflictions and craving; this body'

如芭蕉都無有實、是身如幻從顛倒起、是身如夢為虛妄見、是身如影從業緣現、是身如響屬諸因緣、是身如雲須臾變滅、是身如電唸唸不住、是身無主為如地、是身無我為如水、是身無有情為如火、是身無命者為如風、是身無有補特伽羅與虛空等、是身不實四大為家、是身為空離我我所、是身無知如草木等、是身無作風力所轉、是身不凈穢惡充滿、是身虛偽雖假覆蔽飲食將養必歸磨滅、是身多患四百四病之所整合、是身易壞如水隧級常為朽老之所逼迫、是身無定為要當死、是身如怨害周遍毒蛇之所充滿、是身如空聚諸蘊界處所共合成。

「諸仁者！于如是身應生厭離，于如來身應起欣樂。所以者何？如來身者，無量善法共所整合，從修無量殊勝福德智慧所生，從修無量勝戒定慧解脫解脫知見所生，從修慈悲喜捨所生，從修佈施、調伏寂靜戒、忍、精進、靜慮、解脫、等持等至、般若、方便、愿、力、智生，從修一切到彼岸生，修六通生，修三明生，修三十七菩提分生，修止觀生，從修十力、四無畏生，從修十八不共法生，從斷一切不善法、集一切善法生，從修諦實不放逸生，從修無量清凈業生。

「諸仁者！如來之身功德如是，汝等皆應發心求證。汝等欲得如是之身、息除一切有情病者，當發阿耨多羅三

【現代漢語翻譯】現代漢語譯本：『正如芭蕉樹沒有果實一樣，這個身體如幻象一般，由顛倒妄想產生；這個身體如夢境一般，是虛妄的見解；這個身體如影子一般，由業緣顯現；這個身體如迴響一般，屬於各種因緣和合；這個身體如雲彩一般，須臾之間就會變滅；這個身體如閃電一般，唸唸不停留；這個身體沒有主宰，如同大地；這個身體沒有我，如同水；這個身體沒有情識，如同火；這個身體沒有命根，如同風；這個身體沒有補特伽羅（Pudgala，意為「人」、「補特伽羅」），與虛空相等；這個身體不真實，以四大（地、水、火、風）為家；這個身體是空性的，遠離我及我所；這個身體沒有知覺，如同草木等；這個身體沒有造作，被風力所轉動；這個身體不乾淨，充滿穢惡；這個身體虛假不實，雖然用衣物遮蔽、飲食供養，最終必定歸於磨滅；這個身體多病，由四百四病（四大不調引起的各種疾病）所整合；這個身體容易損壞，如水流穿鑿的隧道，經常被衰老所逼迫；這個身體沒有定性，終究要死亡；這個身體如怨敵一般，充滿毒蛇（比喻各種煩惱）；這個身體如空聚一般，由諸蘊（五蘊）、界（十八界）、處（十二處）共同合成。』『諸位仁者！對於這樣的身體，應該生起厭離之心，對於如來的身體，應該生起欣樂之心。為什麼呢？如來的身體，是由無量善法共同整合，從修習無量殊勝的福德智慧所生，從修習無量殊勝的戒、定、慧、解脫、解脫知見所生，從修習慈、悲、喜、舍（四無量心）所生，從修習佈施、調伏、寂靜戒、忍辱、精進、靜慮（禪定）、解脫、等持等至（各種禪定境界）、般若（智慧）、方便、愿、力、智所生，從修習一切到彼岸（波羅蜜）所生，修習六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）所生，修習三明（宿命明、天眼明、漏盡明）所生，修習三十七菩提分（三十七道品）所生，修習止觀所生，從修習十力（如來十種力）、四無畏（如來四種無所畏懼的自信）所生，從修習十八不共法（如來十八種不與二乘共通的功德）所生，從斷除一切不善法、積聚一切善法所生，從修習諦實（真諦）不放逸所生，從修習無量清凈業所生。』『諸位仁者！如來的身體功德就是這樣，你們都應該發心求證。你們想要得到這樣的身體，息滅一切有情（眾生）的疾病，應當發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）心。』

【English Translation】 English version: 'Just as the banana tree has no fruit, this body is like an illusion, arising from inverted thoughts; this body is like a dream, a false view; this body is like a shadow, appearing from karmic conditions; this body is like an echo, belonging to various causes and conditions; this body is like a cloud, changing and vanishing in an instant; this body is like lightning, constantly ceasing from moment to moment; this body has no owner, like the earth; this body is without self, like water; this body is without sentience, like fire; this body is without life, like wind; this body has no Pudgala (person), equal to space; this body is unreal, with the four great elements (earth, water, fire, wind) as its home; this body is empty, devoid of self and what belongs to self; this body is without knowledge, like grass and trees; this body is without action, moved by the force of the wind; this body is impure, filled with filth; this body is false and deceptive, though covered and nourished with food and drink, it will inevitably perish; this body is full of ailments, composed of four hundred and four diseases (various illnesses caused by imbalance of the four elements); this body is easily destroyed, like a tunnel eroded by water, constantly oppressed by decay and old age; this body is impermanent, destined to die; this body is like an enemy, filled with poisonous snakes (metaphor for various afflictions); this body is like an empty aggregate, jointly formed by the aggregates (five skandhas), realms (eighteen dhatus), and bases (twelve ayatanas).' 'Virtuous ones! Towards such a body, you should generate aversion and detachment; towards the body of the Tathagata (Buddha), you should generate joy and delight. Why? The body of the Tathagata is composed of countless good dharmas, born from cultivating immeasurable and supreme merit and wisdom, born from cultivating immeasurable and supreme precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, born from cultivating loving-kindness, compassion, joy, and equanimity (the four immeasurables), born from cultivating giving, taming, peaceful precepts, patience, diligence, meditation (dhyana), liberation, samadhi (concentration), samapatti (attainments), prajna (wisdom), skillful means, vows, power, and knowledge, born from cultivating all perfections (paramitas), born from cultivating the six supernormal powers (abhijna: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, extinction of outflows), born from cultivating the three kinds of knowledge (vidya: knowledge of past lives, divine eye, extinction of outflows), born from cultivating the thirty-seven factors of enlightenment (bodhipaksika-dharmas), born from cultivating cessation and contemplation (shamatha-vipassana), born from cultivating the ten powers (of a Tathagata) and the four fearlessnesses (of a Tathagata), born from cultivating the eighteen unshared qualities (of a Buddha), born from abandoning all unwholesome dharmas and accumulating all wholesome dharmas, born from cultivating truthfulness and non-negligence, born from cultivating immeasurable pure karma.' 'Virtuous ones! The merits of the Tathagata's body are such, you should all aspire to realize them. If you wish to attain such a body and extinguish the diseases of all sentient beings, you should generate the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment).'

藐三菩提心。」

是無垢稱為諸集會來問疾者如應說法，令無數千人皆發阿耨多羅三藐三菩提心。

說無垢稱經卷第一大正藏第 14 冊 No. 0476 說無垢稱經

說無垢稱經卷第二

大唐三藏法師玄奘譯

聲聞品第三

時無垢稱作是思惟：「我嬰斯疾寢頓于床，世尊大悲寧不垂愍，而不遣人來問我疾？」

爾時，世尊知其所念，哀愍彼故，告舍利子：「汝應往詣無垢稱所問安其疾。」

時舍利子白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間在大林中宴坐樹下，時無垢稱來到彼所，稽首我足而作是言：『唯，舍利子！不必是坐為宴坐也。夫宴坐者，不於三界而現身心是為宴坐；不起滅定而現諸威儀是為宴坐；不捨一切所證得相而現一切異生諸法是為宴坐；心不住內亦不行外是為宴坐；住三十七菩提分法而不離於一切見趣是為宴坐；不捨生死而無煩惱、雖證涅槃而無所住是為宴坐。若能如是而宴坐者，佛所印可。』

「時我，世尊！聞是語已，默然而住不能加報，故我不任詣彼問疾。」

爾時，世尊告大目連：「汝應往詣無垢稱所問安其疾。」

時大目連白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔

【現代漢語翻譯】現代漢語譯本：『阿耨多羅三藐三菩提心。』（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）無垢稱因此對前來探望他的諸位如來，根據他們的情況說法，使得無數千人發起了阿耨多羅三藐三菩提心。《說無垢稱經》卷第一大正藏第14冊 No. 0476 《說無垢稱經》《說無垢稱經》卷第二大唐三藏法師玄奘譯聲聞品第三當時，無垢稱這樣思惟：『我因病臥床，世尊大慈大悲，難道不應該憐憫我，派人來問候我的病情嗎？』這時，世尊知道他心中所想，因為憐憫他的緣故，告訴舍利子（Sariputra，智慧第一的弟子）：『你應該去無垢稱那裡，問候他的病情。』當時，舍利子稟告說：『世尊！我不勝任去他那裡問候病情。這是什麼原因呢？我記得過去有一次在大林中，在一棵樹下靜坐，當時無垢稱來到那裡，向我頂禮雙足，然後這樣說：『舍利子！不一定是坐著才是靜坐。所謂的靜坐，是不在三界（Trailokya，欲界、色界、無色界）中顯現身心，這才是靜坐；不起于滅盡定（Nirodha-samapatti，一種甚深的禪定）而顯現各種威儀，這才是靜坐；不捨棄一切所證得的相，而顯現一切凡夫的法，這才是靜坐；心不住于內，也不向外馳求，這才是靜坐；安住於三十七菩提分法（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法），而不離於一切見解和趣味，這才是靜坐；不捨棄生死，卻沒有煩惱，雖然證得涅槃（Nirvana，解脫），卻沒有執著，這才是靜坐。如果能夠這樣靜坐，就會得到佛的印可。』『當時，世尊！我聽了這些話后，默默無語，不能回答，所以我不勝任去他那裡問候病情。』這時，世尊告訴大目連（Mahamaudgalyayana，神通第一的弟子）：『你應該去無垢稱那裡，問候他的病情。』當時，大目連稟告說：『世尊！我不勝任去他那裡問候病情。這是什麼原因呢？我記得過去'

【English Translation】 English version: 'The mind of Anuttara-samyak-sambodhi.' (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment) Thus, Vimalakirti, for those Tathagatas who came to inquire about his illness, taught the Dharma according to their needs, causing countless thousands of people to generate the mind of Anuttara-samyak-sambodhi. The First Volume of the Vimalakirti Nirdesa Sutra Taisho Tripitaka Volume 14 No. 0476 The Vimalakirti Nirdesa Sutra The Second Volume of the Vimalakirti Nirdesa Sutra Translated by the Tang Dynasty Tripitaka Master Xuanzang Chapter Three: The Sravakas At that time, Vimalakirti thought to himself: 'I am lying sick in bed. The World-Honored One is greatly compassionate. Shouldn't he take pity on me and send someone to inquire about my illness?' Then, the World-Honored One, knowing his thoughts, out of compassion for him, said to Sariputra (Sariputra, foremost in wisdom among the disciples): 'You should go to Vimalakirti and inquire about his illness.' At that time, Sariputra replied, 'World-Honored One! I am not capable of going to inquire about his illness. Why is that? I remember once, I was sitting in meditation under a tree in the Great Forest. At that time, Vimalakirti came to that place, bowed at my feet, and said, 'O Sariputra! Sitting is not necessarily meditation. True meditation is not manifesting body and mind in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm); it is meditation to manifest all kinds of dignified behavior without arising from the cessation attainment (Nirodha-samapatti, a profound state of meditative absorption); it is meditation to manifest all the dharmas of ordinary beings without abandoning all the characteristics that have been attained; it is meditation when the mind does not dwell within nor does it go outward; it is meditation to abide in the thirty-seven factors of enlightenment (Bodhipaksika-dharmas, the thirty-seven practices leading to enlightenment) without departing from all views and interests; it is meditation to not abandon birth and death, yet be without afflictions, and although realizing Nirvana (Nirvana, liberation), to be without attachment. If one can meditate in this way, it is approved by the Buddha.' 'At that time, World-Honored One! After hearing these words, I remained silent and could not reply. Therefore, I am not capable of going to inquire about his illness.' Then, the World-Honored One said to Mahāmaudgalyāyana (Mahamaudgalyayana, foremost in supernatural powers among the disciples): 'You should go to Vimalakirti and inquire about his illness.' At that time, Mahāmaudgalyāyana replied, 'World-Honored One! I am not capable of going to inquire about his illness. Why is that? I remember once'

於一時間入廣嚴城，在四衢道為諸居士演說法要。時無垢稱來到彼所，稽首我足而作是言：『唯，大目連！為諸白衣居士說法不當應如尊者所說，夫說法者應如法說。』時我問言：『云何名為如法說耶？』彼即答言：『法無有我，離我垢故；法無有情，離情塵故；法無命者，離生死故；法無補特伽羅，前後際斷故；法常寂然，滅諸相故；法離貪著，無所緣故；法無文字，言語斷故；法無譬說，遠離一切波浪思故；法遍一切，如虛空故；法無有顯，無相、無形，遠離一切行動事故；法無我所，離我所故；法無了別，離心識故；法無有比，無相待故；法不屬因，不在緣故；法同法界，等入一切真法界故；法隨於如，無所隨故；法住實際，畢竟不動故；法無動搖，不依六境故；法無去來，無所住故；法順空、隨無相、應無愿，遠離一切增減思故；法無取捨，離生滅故；法無執藏，超過一切眼、耳、鼻、舌、身、意道故；法無高下，常住不動故；法離一切分別所行，一切戲論畢竟斷故。唯，大目連！法相如是，豈可說乎？夫說法者，一切皆是增益、損減；其聽法者，亦復皆是增益、損減。若於是處無增、無減，即於是處都無可說、亦無可聞、無所了別。尊者目連！譬如幻士為幻化者宣說諸法，住如是心乃可說法。應善了知一切

【現代漢語翻譯】現代漢語譯本：在某個時候，我進入了廣嚴城（Vaisali，古印度城市名），在四通八達的街道上為各位居士宣講佛法要義。當時，維摩詰（Vimalakirti，著名在家菩薩）來到了我所在的地方，向我的腳行稽首禮，然後說道：『大目犍連（Mahamaudgalyayana，佛陀十大弟子之一）！為在家居士說法，不應該像您這樣說。真正的說法者，應當如法而說。』當時我問道：『怎樣才叫做如法說呢？』維摩詰回答說：『法沒有『我』（Atman），因為它遠離了『我』的污垢；法沒有情識，因為它遠離了情識的塵埃；法沒有壽命，因為它遠離了生死；法沒有補特伽羅（Pudgala，意為『人』或『個體』），因為它斷絕了前後際的聯繫；法永遠寂靜，因為它滅除了一切表相；法遠離貪著，因為它沒有任何攀緣；法沒有文字，因為言語已經斷絕；法沒有譬喻，因為它遠離了一切波浪般的思慮；法遍及一切，就像虛空一樣；法沒有顯現，沒有形象，沒有形狀，因為它遠離了一切行動和事故；法沒有『我所』（belongings），因為它遠離了『我所』的執著；法沒有分別，因為它遠離了心識；法沒有比較，因為它沒有相對待的事物；法不依賴於因，也不存在於緣；法與法界（Dharmadhatu，宇宙萬法的本體）相同，平等地進入一切真法界；法隨順於『如』（Tathata，真如），沒有任何隨從；法安住于實際（reality），畢竟不動搖；法沒有動搖，不依賴於六境（色、聲、香、味、觸、法）；法沒有來去，也沒有任何停留之處；法順應空性（Sunyata），隨順無相（animitta），應和無愿（apranihita），遠離一切增減的思慮；法沒有取捨，因為它遠離了生滅；法沒有執藏，因為它超越了一切眼、耳、鼻、舌、身、意六根的途徑；法沒有高下，它永遠安住不動；法遠離一切分別所產生的行為，一切戲論（prapanca，虛妄分別）都徹底斷絕。』『大目犍連！法的真相就是這樣，怎麼可以用言語來說明呢？說法的人，一切言說都是增益或損減；聽法的人，也同樣是在增益或損減。如果在這個地方沒有增益，也沒有損減，那麼在這個地方就根本沒有什麼可說、沒有什麼可聽、沒有什麼可以分別了。『目犍連尊者！譬如幻術師為幻化出來的人宣說諸法，以這樣的心境來安住才可以說法。應當好好地瞭解一切……』

【English Translation】 English version: At one time, I entered the great city of Vaisali (Vaisali, an ancient Indian city), and preached the essential Dharma to the lay devotees in the crossroads. At that time, Vimalakirti (Vimalakirti, a famous lay Bodhisattva) came to where I was, bowed at my feet and said: 'Oh, Mahāmaudgalyāyana (Mahamaudgalyayana, one of the ten great disciples of the Buddha)! Preaching the Dharma to lay devotees should not be as you are doing. A true preacher of the Dharma should preach according to the Dharma.' Then I asked: 'What is called preaching according to the Dharma?' He replied: 'The Dharma has no 'self' (Atman), because it is free from the defilement of 'self'; the Dharma has no sentient beings, because it is free from the dust of emotions; the Dharma has no life, because it is free from birth and death; the Dharma has no Pudgala (Pudgala, meaning 'person' or 'individual'), because it has severed the connection between the past and future; the Dharma is always silent, because it has extinguished all appearances; the Dharma is free from attachment, because it has no object of attachment; the Dharma has no words, because language has been cut off; the Dharma has no metaphors, because it is far from all wave-like thoughts; the Dharma pervades everything, like space; the Dharma has no manifestation, no image, no shape, because it is far from all actions and events; the Dharma has no 'mine' (belongings), because it is free from the attachment of 'mine'; the Dharma has no discrimination, because it is free from consciousness; the Dharma has no comparison, because it has no relative things; the Dharma does not depend on cause, nor does it exist in conditions; the Dharma is the same as the Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe), equally entering all true Dharmadhatu; the Dharma follows 'Suchness' (Tathata), without any following; the Dharma abides in reality, ultimately unmoving; the Dharma has no movement, not relying on the six sense objects (form, sound, smell, taste, touch, dharma); the Dharma has no coming and going, nor any place to stay; the Dharma accords with emptiness (Sunyata), follows the signless (animitta), and responds to the wishless (apranihita), far from all thoughts of increase and decrease; the Dharma has no taking and discarding, because it is free from birth and death; the Dharma has no clinging, because it transcends all paths of the six senses of eye, ear, nose, tongue, body, and mind; the Dharma has no high or low, it always abides unmoving; the Dharma is far from all actions arising from discrimination, and all fabrications (prapanca, false discriminations) are completely cut off.' 'Oh, Mahāmaudgalyāyana! The true nature of the Dharma is like this, how can it be explained with words? The one who preaches the Dharma, all speech is either increase or decrease; the one who listens to the Dharma, is also increasing or decreasing. If there is no increase or decrease in this place, then in this place there is nothing to say, nothing to hear, and nothing to discriminate.' 'Venerable Maudgalyayana! It is like a magician preaching the Dharma to those who are magically created, only by abiding in such a state of mind can one preach the Dharma. One should understand well everything...'

有情根性差別，妙慧觀見無所掛礙，大悲現前贊說大乘，念報佛恩，意樂清凈，法詞善巧，為三寶種永不斷絕，乃應說法。』

「世尊！彼大居士說此法時，于彼眾中八百居士皆發無上正等覺心。時我，世尊！默無能辯，故我不任詣彼問疾。」

爾時，世尊告迦葉波：「汝應往詣無垢稱所問安其疾。」

大迦葉波白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間入廣嚴城，游貧陋巷而巡乞食。時無垢稱來到彼所，稽首我足而作是言：『唯，大迦葉！雖有慈悲而不能普，舍豪富、從貧乞。尊者迦葉！住平等法應次行乞食，為不食故應行乞食、為欲壞彼于食執故應行乞食、為欲受他所施食故應行乞食。以空聚想入于聚落、為欲成熟男女大小入諸城邑、趣佛家想詣乞食家，為不受故應受彼食。所見色與盲等、所聞聲與向等、所嗅香與風等、所食味不分別、受諸觸如智證、知諸法如幻相，無自性、無他性，無熾然、無寂滅。尊者迦葉！若能不捨八邪入八解脫、以邪平等入正平等、以一摶食施於一切，供養諸佛及眾賢聖，然後可食。如是，食者非有雜染、非離雜染，非入靜定、非出靜定，非住生死、非住涅槃，爾乃可食。諸有施於尊者之食，無小果、無大果，無損減、無增益，趣入佛趣、不趣

【現代漢語翻譯】現代漢語譯本：『如果有人能夠觀察到眾生的根性和稟賦的差異，以卓越的智慧洞察一切而無所掛礙，以大慈悲心弘揚大乘佛法，心懷感恩之心報答佛恩，內心清凈而充滿喜悅，善於運用巧妙的言辭，爲了使佛法僧三寶的種子永遠不中斷絕，這樣的人才應該說法。』『世尊！當那位大居士宣說此法時，在場的八百位居士都發起了無上正等正覺之心。當時，世尊！我沉默無言，無法辯駁，因此我不適合前去探望他的疾病。』這時，世尊告訴迦葉波（Mahākāśyapa，摩訶迦葉）：『你應該前去探望維摩詰（Vimalakīrti，無垢稱），問候他的病情。』大迦葉波（Mahākāśyapa，摩訶迦葉）回答說：『世尊！我不勝任前去探望他的疾病。這是什麼原因呢？我記得過去有一次進入廣嚴城（Vaiśālī），在貧民窟里挨家挨戶地乞食。當時，維摩詰（Vimalakīrti，無垢稱）來到我面前，向我頂禮，說道：『唯，大迦葉（Mahākāśyapa，摩訶迦葉）！雖然您有慈悲心，但還不夠普遍，捨棄富人而向窮人乞食。尊者迦葉（Mahākāśyapa，摩訶迦葉）！安住于平等之法，應該依次乞食，爲了不執著于食物而乞食，爲了破除對食物的執著而乞食，爲了接受他人佈施的食物而乞食。以空性的觀念進入村落，爲了成熟男女老少而進入城市，以對待佛家的心態前往乞食之家，爲了不接受而接受他們的食物。所見之色應如盲人一般，所聞之聲應如回聲一般，所嗅之香應如風一般，所食之味不應分別，所受之觸應如智者證悟一般，了知諸法如幻象一般，無自性，無他性，無熾熱，無寂滅。尊者迦葉（Mahākāśyapa，摩訶迦葉）！如果能夠不捨棄八邪而進入八解脫，以邪見平等地進入正見平等，以一團食物佈施給一切眾生，供養諸佛以及所有賢聖，然後才可以食用。像這樣，食用者既不被雜染所染污，也不脫離雜染，既不進入禪定，也不出離禪定，既不住于生死，也不住于涅槃，這樣才可以食用。那些佈施給尊者的食物，既沒有小果報，也沒有大果報，既沒有減少，也沒有增加，趨向佛的境界，不趨向……』

【English Translation】 English version: 'If someone can observe the differences in sentient beings' roots and dispositions, perceive everything with excellent wisdom without any hindrance, manifest great compassion to praise and expound the Mahayana, be mindful of repaying the Buddha's kindness, have a pure and joyful intention, be skilled in using skillful language, and ensure that the seeds of the Triple Gem are never cut off, then they should expound the Dharma.' 'World Honored One! When that great householder was expounding this Dharma, eight hundred householders in that assembly all aroused the mind of unsurpassed, right, and perfect enlightenment. At that time, World Honored One! I was silent and unable to argue, so I am not fit to go and inquire about his illness.' Then, the World Honored One said to Mahākāśyapa (大迦葉波): 'You should go and visit Vimalakīrti (無垢稱) to inquire about his well-being.' Mahākāśyapa (大迦葉波) replied, 'World Honored One! I am not capable of going to inquire about his illness. Why is that? I remember once entering the city of Vaiśālī (廣嚴城), wandering through the poor alleys and begging for food. At that time, Vimalakīrti (無垢稱) came to me, bowed at my feet, and said: 'O, Mahākāśyapa (大迦葉波)! Although you have compassion, it is not universal. You abandon the wealthy and beg from the poor. Venerable Kāśyapa (迦葉)! Abiding in the Dharma of equality, you should beg for food in order. You should beg for food because you do not cling to food, you should beg for food to destroy attachment to food, you should beg for food to receive the food offered by others. Enter villages with the thought of emptiness, enter cities to mature men, women, old and young, go to the homes of beggars with the thought of going to the Buddha's home, and receive their food in order not to receive. See colors as if blind, hear sounds as if echoes, smell fragrances as if wind, do not discriminate the taste of food, receive touches as if a wise person has realized it, know all dharmas as if illusions, without self-nature, without other-nature, without burning, without extinguishing. Venerable Kāśyapa (迦葉)! If one can enter the Eight Liberations without abandoning the Eight Wrongdoings, enter Right Equality with Wrong Equality, offer one morsel of food to all beings, and make offerings to all Buddhas and all sages, then one may eat. In this way, the eater is neither defiled nor free from defilement, neither enters samadhi nor emerges from samadhi, neither dwells in samsara nor dwells in nirvana, then one may eat. The food offered to the Venerable One has neither small fruit nor great fruit, neither decrease nor increase, goes towards the Buddha's path, does not go towards...'

聲聞。尊者迦葉！若能如是而食于食，為不空食他所施食。』

「時我，世尊！聞說是語得未曾有，即於一切諸菩薩等深起敬心。甚奇，世尊！斯有家士辯才智慧乃能如是，誰有智者得聞斯說而不發於阿耨多羅三藐三菩提心？我從是來不勸有情求諸聲聞獨覺等乘，唯教發心趣求無上正等菩提，故我不任詣彼問疾。」

爾時，世尊告大善現：「汝應往詣無垢稱所問安其疾。」

時大善現白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間入廣嚴城而行乞食，次入其舍。時無垢稱為我作禮，取我手缽盛滿美食而謂我言：『尊者善現！若能于食以平等性而入一切法平等性，以一切法平等之性入於一切佛平等性，其能如是乃可取食。尊者善現！若能不斷貪恚愚癡亦不與俱、不壞薩迦耶見入一趣道、不滅無明並諸有愛而起慧明及以解脫、能以無間平等法性而入解脫平等法性——無脫、無縛，不見四諦、非不見諦非得果，非異生、非離異生法，非聖、非不聖——雖成就一切法而離諸法想，乃可取食。若，尊者善現！不見佛、不聞法、不事僧，彼外道六師——滿迦葉波、末薩羯離瞿舍離子、想吠多子、無勝發、䅥犎迦衍那、離系親子——是尊者師依之出家，彼六師墮，尊者亦墮，乃可取食。若，尊者

【現代漢語翻譯】現代漢語譯本：『聲聞（Sravaka，小乘佛教的修行者）啊，尊者迦葉（Kasyapa，佛陀的十大弟子之一）！如果能夠這樣食用食物，才不算白白吃了別人佈施的食物。』

『那時，世尊（Bhagavan，佛陀的尊稱）！我聽了這些話，感到前所未有，立刻對一切諸菩薩（Bodhisattva，立志成佛的修行者）等生起深深的敬意。真是太奇妙了，世尊！這位在家居士的辯才和智慧竟然能達到如此境界，誰有智慧的人聽了這些話而不發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）呢？我從此以後不再勸說有情眾生去追求聲聞、獨覺（Pratyekabuddha，不依師而自悟的修行者）等小乘，只教導他們發心去追求無上正等菩提，所以我不敢前去探望他的疾病。』

這時，世尊告訴大善現（Subhuti，佛陀的十大弟子之一）說：『你應該前去無垢稱（Vimalakirti，維摩詰，一位在家菩薩）那裡問候他的疾病。』

當時，大善現回答說：『世尊！我不勝任前去探望他的疾病。這是什麼原因呢？我記得過去有一次進入廣嚴城（Vaisali，古印度城市）去乞食，然後進入他的住所。當時無垢稱向我行禮，拿起我的缽盛滿美食，並對我說：『尊者善現！如果能夠以平等性來食用食物，從而進入一切法（Dharma，佛法）的平等性，以一切法平等之性進入於一切佛（Buddha，覺悟者）的平等性，能夠這樣才能取食。尊者善現！如果能夠不斷除貪婪、嗔恨、愚癡，也不與它們同在，不破壞薩迦耶見（Satkayadristi，有身見，認為五蘊和合的身體是真實存在的），進入唯一正道，不滅除無明（Avidya，無知）以及各種有愛（Bhava-tanha，對存在的渴求），而生起智慧光明以及解脫，能夠以無間斷的平等法性而進入解脫的平等法性——無解脫、無束縛，不見四諦（Arya-satya，四聖諦，苦、集、滅、道），非不見諦，非得果（Phala，修行證果），非異生（Prthagjana，凡夫），非脫離異生法，非聖（Arya，聖人），非不聖——雖然成就一切法而遠離對諸法的執著，才能取食。如果，尊者善現！不見佛，不聞法，不事僧（Sangha，僧團），那些外道六師——滿迦葉波（Purna Kasyapa，六師外道之一）、末薩羯離瞿舍離子（Maskarin Gosaliputra，六師外道之一）、想吠多子（Sanjaya Belatthiputta，六師外道之一）、無勝發（Ajita Kesakambalin，六師外道之一）、䅥犎迦衍那（Pakudha Kaccayana，六師外道之一）、離系親子（Nigantha Nataputta，六師外道之一）——是尊者的老師，依從他們出家，如果那六師墮落，尊者也隨之墮落，才能取食。如果，尊者』

【English Translation】 English version: 『Sravakas (Hearers, disciples of the Hinayana)! Venerable Kasyapa (One of the Buddha's ten great disciples)! Only if you can eat food in this way, you will not be eating the food offered by others in vain.』

『Then, World Honored One (Bhagavan, a title for the Buddha)! When I heard these words, I felt unprecedented and immediately developed deep respect for all the Bodhisattvas (Enlightenment beings) and others. How wonderful, World Honored One! This householder's eloquence and wisdom can reach such a level. Who with wisdom would not develop the mind of Anuttara-samyak-sambodhi (Unsurpassed perfect enlightenment) upon hearing these words? From then on, I no longer encourage sentient beings to seek the vehicles of Sravakas and Pratyekabuddhas (Solitary Buddhas), but only teach them to aspire to seek unsurpassed perfect enlightenment. Therefore, I am not qualified to visit him and inquire about his illness.』

At that time, the World Honored One told Subhuti (One of the Buddha's ten great disciples): 『You should go to Vimalakirti (An accomplished lay Buddhist) and inquire about his illness.』

Then, Subhuti replied: 『World Honored One! I am not capable of visiting him and inquiring about his illness. Why is that? I remember once entering the city of Vaisali (An ancient Indian city) to beg for food and then entering his house. At that time, Vimalakirti bowed to me, took my bowl, filled it with delicious food, and said to me: 『Venerable Subhuti! If you can eat food with equality and enter the equality of all Dharmas (Teachings), and enter the equality of all Buddhas (Enlightened ones) with the equality of all Dharmas, then you can take the food. Venerable Subhuti! If you can neither cut off nor be with greed, hatred, and delusion, nor destroy Satkayadristi (The view of a real self), enter the one true path, not extinguish ignorance (Avidya) and all cravings (Bhava-tanha), but generate wisdom and liberation, and enter the equality of liberation with uninterrupted equality of Dharma—without liberation, without bondage, not seeing the Four Noble Truths (Arya-satya), not not seeing the Truths, not attaining the fruit (Phala), not being an ordinary being (Prthagjana), not being apart from the Dharma of ordinary beings, not being a sage (Arya), not being not a sage—although accomplishing all Dharmas, yet being free from the thought of Dharmas, then you can take the food. If, Venerable Subhuti! you do not see the Buddha, do not hear the Dharma, do not serve the Sangha (Community), and the six heretical teachers—Purna Kasyapa (One of the six heretical teachers), Maskarin Gosaliputra (One of the six heretical teachers), Sanjaya Belatthiputta (One of the six heretical teachers), Ajita Kesakambalin (One of the six heretical teachers), Pakudha Kaccayana (One of the six heretical teachers), Nigantha Nataputta (One of the six heretical teachers)—are your teachers, and you have left home to follow them, if those six teachers fall, you will also fall, then you can take the food. If, Venerable』

善現！墮諸見趣而不至中邊，入八無暇不得有暇，同諸雜染離於清凈；若諸有情所得無諍，尊者亦得而不名為清凈福田；諸有佈施尊者之食墮諸惡趣，而以尊者為與眾魔共連一手，將諸煩惱作其伴侶。一切煩惱自性即是尊者自性——于諸有情起怨害想、謗于諸佛、毀一切法、不預僧數、畢竟無有般涅槃時——若如是者乃可取食。』

「時我，世尊！得聞斯語猶拘重闇迷失諸方，不識是何言、不知以何答，便舍自缽欲出其舍。時無垢稱即謂我言：『尊者善現！取缽勿懼。于意云何？若諸如來所作化者，以是事詰寧有懼不？』我言：『不也。』無垢稱言：『諸法性相皆如幻化，一切有情及諸言說性相亦爾，諸有智者于文字中不應執著亦無怖畏。所以者何？一切言說皆離性相。何以故？一切文字性相亦離，都非文字，是則解脫；解脫相者即一切法。』

「世尊！彼大居士說是法時，二萬天子遠塵離垢，于諸法中得法眼凈；五百天子得順法忍。時我默然，頓喪言辯，不能加對，故我不任詣彼問疾。」

爾時，世尊告滿慈子：「汝應往詣無垢稱所問安其疾。」

時滿慈子白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間在大林中為諸新學苾芻說法。時無垢稱來到彼所，稽首我足而作是言

【現代漢語翻譯】現代漢語譯本：『善現（Subhuti）！墮入各種見解的歧途而不能達到中道，進入八種沒有閑暇之處而不能獲得閑暇，與各種雜染為伍而遠離清凈；如果眾生所得的是無諍三昧，尊者你也得到了，卻不能被稱為清凈的福田；那些佈施給尊者食物的人會墮入惡趣，而且尊者是與眾魔共同連手，將各種煩惱作為伴侶。一切煩惱的自性就是尊者的自性——對眾生生起怨恨傷害的想法、誹謗諸佛、詆譭一切佛法、不屬於僧團之列、最終沒有涅槃之時——如果真是這樣，才可以接受供養。』

『當時，世尊！我聽了這些話，就像身處重重黑暗之中迷失了方向，不知道這是什麼話，也不知道該如何回答，便放下自己的缽，想要離開那間屋子。這時，無垢稱（Vimalakirti）就對我說：『尊者善現！拿起缽，不要害怕。你認為如何？如果諸如來所變化出來的人，用這件事來詰問你，你會害怕嗎？』我說：『不會。』無垢稱說：『諸法的體性和現象都如幻化，一切眾生以及各種言說的體性和現象也是如此，有智慧的人不應該執著于文字，也不應該害怕。為什麼呢？因為一切言說都脫離了體性和現象。為什麼呢？因為一切文字的體性和現象也脫離了，根本不是文字，這就是解脫；解脫的體相就是一切法。』

『世尊！那位大居士說這些佛法的時候，兩萬天子遠離塵垢，在各種佛法中獲得了法眼凈；五百天子獲得了順法忍。當時我沉默不語，頓時喪失了辯才，不能反駁，所以我不能勝任去他那裡問候疾病。』

這時，世尊告訴滿慈子（Purna Maitrayani-putra）：『你應該去無垢稱（Vimalakirti）那裡問候他的疾病。』

當時，滿慈子（Purna Maitrayani-putra）說道：『世尊！我不能勝任去他那裡問候疾病。為什麼呢？我記得以前有一次在大林中為那些新學的比丘說法。當時，無垢稱（Vimalakirti）來到那裡，向我頂禮，然後說道：

【English Translation】 English version: 『Subhuti! Falling into various views and not reaching the middle path, entering the eight states of no leisure and not obtaining leisure, being with all defilements and away from purity; if sentient beings obtain the Samadhi of No Strife, you also obtain it, but you are not called a pure field of merit; those who give food to you will fall into evil realms, and you are joining hands with all the demons, taking all the afflictions as companions. The nature of all afflictions is your own nature—arising thoughts of resentment and harm towards sentient beings, slandering all Buddhas, defaming all Dharmas, not belonging to the Sangha, and ultimately having no time for Nirvana—if that is the case, then you can accept offerings.』

『At that time, World Honored One! When I heard these words, I was like being lost in heavy darkness, not knowing what these words were, nor knowing how to answer them, so I put down my bowl and wanted to leave the house. At that time, Vimalakirti said to me: 『Venerable Subhuti! Take the bowl and do not be afraid. What do you think? If the one transformed by the Tathagatas questioned you with this matter, would you be afraid?』 I said: 『No.』 Vimalakirti said: 『The nature and appearance of all dharmas are like illusions, and the nature and appearance of all sentient beings and all speech are also like this. Wise people should not be attached to words, nor should they be afraid. Why? Because all speech is separated from nature and appearance. Why? Because the nature and appearance of all words are also separated, and they are not words at all, this is liberation; the appearance of liberation is all dharmas.』

『World Honored One! When that great householder spoke this Dharma, twenty thousand devas were far from dust and impurity, and obtained the pure Dharma eye in all dharmas; five hundred devas obtained forbearance in accordance with the Dharma. At that time, I was silent, and suddenly lost my eloquence, unable to retort, so I am not capable of visiting him to inquire about his illness.』

At that time, the World Honored One said to Purna Maitrayani-putra: 『You should go to Vimalakirti to inquire about his illness.』

At that time, Purna Maitrayani-putra said: 『World Honored One! I am not capable of visiting him to inquire about his illness. Why? I remember once I was in the Great Forest, explaining the Dharma to the newly learning bhikshus. At that time, Vimalakirti came to that place, bowed at my feet, and said:

：『唯，滿慈子！先當入定觀苾芻心，然後乃應為其說法。無以穢食置於寶器，應先了知是諸苾芻有何意樂；勿以無價吠琉璃寶同諸危脆賤水精珠。尊者滿慈！勿不觀察諸有情類根性差別授以少分根所受法，彼自無瘡勿傷之也、欲行大道莫示小徑、無以日光等彼螢火、無以大海內于牛跡、無以妙高山王內于芥子、無以大師子吼同野干鳴。尊者滿慈子！是諸苾芻皆于往昔發趣大乘、心祈菩提，中忘是意，如何示以聲聞乘法？我觀聲聞智慧微淺過於生盲，無有大乘觀諸有情根性妙智，不能分別一切有情根之利鈍。』

「時無垢稱便以如是勝三摩地，令諸苾芻隨憶無量宿住差別——曾於過去五百佛所種諸善根、積習無量殊勝功德、迴向無上正等覺心——隨憶如是宿住事已求菩提心，還現在前，即便稽首彼大士足。時無垢稱因為說法，令于無上正等菩提不復退轉。

「時我，世尊！作如是念：『諸聲聞人不知有情根性差別，不白如來，不應輒爾為他說法。』所以者何？諸聲聞人不知有情諸根勝劣、非常在定如佛世尊，故我不任詣彼問疾。」

爾時，世尊告彼摩訶迦多衍那：「汝應往詣無垢稱所問安其疾。」

迦多衍那白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間，佛為苾芻略說法

【現代漢語翻譯】現代漢語譯本：『是的，滿慈子（Maudgalyāyana的兒子）！應該先入定觀察比丘（bhiksu）的心，然後才應該為他們說法。不要把污穢的食物放在珍貴的器皿里，應該先了解這些比丘有什麼樣的意樂；不要把無價的吠琉璃寶（vaidurya）和那些脆弱低賤的水晶珠放在一起。尊者滿慈！不要不觀察各種有情眾生的根性差別，就給予他們少許適合他們根性的法，對於沒有瘡傷的地方不要去傷害它，想要走大道的人不要給他指小路，不要把太陽的光芒和螢火蟲的光芒相比，不要把大海放在牛蹄印里，不要把妙高山王（Sumeru）放在芥菜籽里，不要把大師子的吼聲和野乾的叫聲相比。尊者滿慈子！這些比丘都在往昔發起了大乘（Mahayana），心中祈求菩提（bodhi），後來忘記了這個意願，怎麼能給他們宣說聲聞乘（Śrāvakayāna）的法呢？我認為聲聞的智慧非常淺薄，超過了天生的盲人，沒有大乘觀察各種有情眾生根性的微妙智慧，不能夠分辨一切有情眾生根性的利鈍。』『當時，維摩詰（Vimalakirti）就用這樣殊勝的三摩地（samādhi），讓這些比丘回憶起無量宿世的差別——曾經在過去五百位佛那裡種下各種善根，積累了無量殊勝的功德，迴向于無上正等覺的心——回憶起這些宿世的事情之後，他們所追求的菩提心，又重新出現在眼前，於是就頂禮維摩詰的腳。當時，維摩詰因為給他們說法，使他們對於無上正等菩提不再退轉。『當時，世尊！我這樣想：『各位聲聞人不知道有情眾生根性的差別，不稟告如來（Tathagata），不應該隨便為他們說法。』為什麼呢？各位聲聞人不知道有情眾生諸根的優劣，不像佛世尊那樣常常在定中，所以我不能勝任去那裡問候他的疾病。』當時，世尊告訴摩訶迦多衍那（Mahā-Kātyāyana）說：『你應該去維摩詰那裡問候他的疾病。』迦多衍那回答說：『世尊！我不能勝任去那裡問候他的疾病。為什麼呢？我記得我過去在某個時候，佛為比丘們簡略地說法

【English Translation】 English version: 'Yes, Maudgalyāyana's son! One should first enter into samadhi (meditative state) to observe the minds of the bhikshus (monks), and then one should preach the Dharma to them. Do not place unclean food in precious vessels; one should first understand what the inclinations of these bhikshus are; do not equate priceless vaidurya (lapis lazuli) gems with fragile and cheap crystal beads. Venerable Maudgalyāyana! Do not fail to observe the differences in the faculties of sentient beings, and then impart to them a small portion of the Dharma that suits their faculties; do not injure where there is no wound; do not show a small path to those who wish to walk the great path; do not compare the light of the sun with the light of a firefly; do not contain the ocean within a cow's footprint; do not contain Mount Sumeru (Sumeru) within a mustard seed; do not compare the roar of a great lion with the howling of a jackal. Venerable Maudgalyāyana's son! These bhikshus all aroused the Mahayana (Great Vehicle) in the past, and their minds prayed for bodhi (enlightenment), but they forgot this intention later. How can one preach the Dharma of the Śrāvakayāna (Vehicle of Hearers) to them? I think that the wisdom of the Śrāvakas is very shallow, exceeding that of those born blind, and they do not have the subtle wisdom of the Mahayana to observe the faculties of sentient beings, and they cannot distinguish the sharpness or dullness of the faculties of all sentient beings.' 'At that time, Vimalakirti (Immaculate Glory) used such a supreme samadhi (meditative state) to cause those bhikshus to recall the differences of their immeasurable past lives—having planted various roots of goodness in the past with five hundred Buddhas, accumulated immeasurable supreme merits, and dedicated them to the mind of unsurpassed perfect enlightenment—after recalling these past life events, their bodhi mind, which they sought, reappeared before them, and then they prostrated themselves at the feet of that great being. At that time, Vimalakirti, because of preaching the Dharma to them, caused them to no longer regress from unsurpassed perfect enlightenment. 'At that time, World Honored One! I thought like this: 'The Śrāvakas do not know the differences in the faculties of sentient beings, and without informing the Tathagata (Thus Gone One), they should not casually preach the Dharma to them.' Why? The Śrāvakas do not know the superiority or inferiority of the faculties of sentient beings, and they are not constantly in samadhi like the Buddha World Honored One, so I am not capable of going there to inquire about his illness.' At that time, the World Honored One said to Mahā-Kātyāyana (Great Katyayana): 'You should go to Vimalakirti to inquire about his illness.' Kātyāyana replied: 'World Honored One! I am not capable of going there to inquire about his illness. Why? I remember that at one time in the past, the Buddha briefly preached the Dharma to the bhikshus

已便入靜住，我即於後分別抉擇契經句義，謂無常義、苦義、空義、無我義、寂滅義。時無垢稱來到彼所，稽首我足而作是言：『唯，大尊者迦多衍那！無以生滅分別心行說實相法。所以者何？諸法畢竟，非已生、非今生、非當生，非已滅、非今滅、非當滅義，是無常義；洞達五蘊畢竟性空無所由起，是苦義；諸法究竟無所有，是空義；知我無我無有二，是無我義；無有自性亦無他性，本無熾然、今無息滅，無有寂靜，畢竟寂靜、究竟寂靜，是寂滅義。』說是法時，彼諸苾芻諸漏永盡，心得解脫。

「時我，世尊！默然無辯，故我不任詣彼問疾。」

爾時，世尊告大無滅：「汝應往詣無垢稱所問安其疾。」

時大無滅白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間在大林中一處經行。時有梵王名曰嚴凈，與萬梵俱，放大光明來詣我所，稽首作禮而問我言：『尊者無滅！所得天眼能見幾何？』時我答言：『大仙當知：我能見此釋迦牟尼三千大千佛之世界，如觀掌中阿摩洛果。』時無垢稱來到彼所，稽首我足而作是言：『尊者無滅！所得天眼為有行相？為無行相？若有行相即與外道五神通等；若無行相即是無為，不應有見。云何尊者所得天眼能有見耶？』時我，世尊！默無能對；然彼

【現代漢語翻譯】現代漢語譯本：我爲了便於進入禪定，便在之後分別辨析契經（佛經）的句義，即無常的意義、苦的意義、空的意義、無我的意義、寂滅的意義。這時，Vimalakirti（無垢稱）來到我處，頂禮我的雙足，說道：『尊敬的迦多衍那（Katyayana）尊者！不要用生滅的分別心來解說實相之法。為什麼呢？一切諸法的最終狀態，不是已經生起、不是現在生起、也不是將要生起，不是已經滅去、不是現在滅去、也不是將要滅去的意義，這就是無常的意義；徹底通達五蘊（Skandhas）的最終本性是空，沒有產生的原因，這就是苦的意義；一切諸法最終都是空無所有，這就是空的意義；了知「我」與「無我」沒有分別，這就是無我的意義；沒有自性也沒有他性，本來沒有熾盛燃燒，現在也沒有止息熄滅，沒有寂靜可言，畢竟是寂靜，最終是寂靜，這就是寂滅的意義。』當他說這些法的時候，那些比丘（Bhikkhus）的各種煩惱都永遠斷盡，內心獲得解脫。『當時，世尊！我沉默無言，所以我不勝任去他那裡問候病情。』這時，世尊告訴大無滅（Mahāniruddha）：『你應該去Vimalakirti（無垢稱）那裡問候他的病情。』當時，大無滅（Mahāniruddha）稟告說：『世尊！我不勝任去他那裡問候病情。為什麼呢？我記得過去有一段時間在大林中一處經行。當時有一位梵天王名叫嚴凈（Śuddha），與一萬梵天一起，放出大光明來到我這裡，頂禮后問道：『無滅（Mahāniruddha）尊者！您所獲得的天眼能看到多遠？』當時我回答說：『大仙應當知道：我能看到這釋迦牟尼（Śākyamuni）三千大千世界的範圍，就像觀看掌中的庵摩羅果（Āmalaka）。』這時，Vimalakirti（無垢稱）來到我處，頂禮我的雙足，說道：『無滅（Mahāniruddha）尊者！您所獲得的天眼是有行相的嗎？還是沒有行相的？如果有行相，就與外道的五神通一樣；如果沒有行相，那就是無為法，不應該有見。尊者您所獲得的天眼怎麼能有見呢？』當時，世尊！我沉默無言，無法回答；然而他

【English Translation】 English version: For the sake of easily entering into meditative absorption, I would then separately analyze and discern the meaning of the sutra verses, namely the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of no-self, and the meaning of quiescence. At that time, Vimalakirti (Immaculate Glory) came to where I was, bowed at my feet, and said: 'Venerable Katyayana (Name of a disciple of the Buddha)! Do not use the discriminating mind of arising and ceasing to explain the Dharma of true reality. Why? Because the ultimate state of all dharmas is not already arisen, not now arising, and not about to arise; not already ceased, not now ceasing, and not about to cease. This is the meaning of impermanence. Thoroughly understanding that the ultimate nature of the five Skandhas (aggregates) is empty and without cause, this is the meaning of suffering. All dharmas are ultimately without anything, this is the meaning of emptiness. Knowing that 'I' and 'no-self' are not two, this is the meaning of no-self. There is no self-nature nor other-nature, originally there is no burning, now there is no extinguishing, there is no quiescence, ultimately quiescent, finally quiescent, this is the meaning of quiescence.' When he spoke this Dharma, those Bhikkhus (monks) completely exhausted all their defilements, and their minds were liberated. 'At that time, World Honored One! I was silent and without argument, therefore I am not capable of going there to inquire about his illness.' Then, the World Honored One said to Mahāniruddha (Greatly Extinguished): 'You should go to Vimalakirti (Immaculate Glory) to inquire about his well-being.' At that time, Mahāniruddha (Greatly Extinguished) replied: 'World Honored One! I am not capable of going there to inquire about his illness. Why? I remember that once upon a time, I was walking in a certain place in the Great Forest. At that time, there was a Brahma King named Śuddha (Pure), together with ten thousand Brahmas, emitting great light and coming to where I was, bowing and asking me: 'Venerable Mahāniruddha (Greatly Extinguished)! How far can your attained divine eye see?' At that time, I replied: 'Great Immortal, you should know that I can see the scope of this Shakyamuni (Sage of the Shakya Clan) three thousand great thousand world system, as if looking at an Amalaka (Indian Gooseberry) fruit in the palm of my hand.' At that time, Vimalakirti (Immaculate Glory) came to where I was, bowed at my feet, and said: 'Venerable Mahāniruddha (Greatly Extinguished)! Does your attained divine eye have characteristics, or does it not have characteristics? If it has characteristics, then it is the same as the five supernormal powers of the heretics; if it does not have characteristics, then it is unconditioned, and there should be no seeing. How can your attained divine eye have seeing?' At that time, World Honored One! I was silent and unable to answer; however, he

諸梵聞其所說得未曾有，即為作禮而問彼言：『世孰有得真天眼者？』無垢稱言：『有佛、世尊得真天眼，不捨寂定見諸佛國，不作二相及種種相。』時彼梵王五百眷屬皆發無上正等覺心，禮無垢稱，歘然不現，故我不任詣彼問疾。」

爾時，世尊告優波離：「汝應往詣無垢稱所問安其疾。」

時優波離白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間，有二苾芻犯所受戒，深懷愧恥不敢詣佛，來至我所稽首我足而謂我言：『唯，優波離！今我二人違越律行誠以為恥，不敢詣佛，愿解憂悔得免斯咎。』我即為其如法解說，令除憂悔、得清所犯，示現勸導、贊勵慶慰。時無垢稱來到彼所，稽首我足而作是言：『唯，優波離！無重增此二苾芻罪，當直除滅憂悔所犯，勿擾其心。所以者何？彼罪性不住內、不出外、不在兩間。如佛所說：「心雜染故，有情雜染；心清凈故，有情清凈。」如是，心者亦不住內，亦不出外，不在兩間。如其心然，罪垢亦然；如罪垢然，諸法亦然，不出于如。唯，優波離！汝心本凈，得解脫時此本凈心曾有染不？』我言：『不也。』無垢稱言：『一切有情心性本凈曾無有染，亦復如是。唯，優波離！若有分別、有異分別即有煩惱，若無分別、無異分別即性清凈；若有顛

【現代漢語翻譯】現代漢語譯本：諸梵天聽到他所說的話，覺得前所未有，便向他頂禮，問道：『世間誰能得到真正的天眼呢？』無垢稱（Vimalakirti，維摩詰的另一種稱謂，意為無垢的名稱）回答說：『有佛、世尊得到真正的天眼，不捨棄寂靜禪定而能見到諸佛的國土，不執著於二元對立的相狀以及種種不同的相狀。』當時，那些梵王和他們的五百眷屬都發起了無上正等覺之心，向無垢稱頂禮，忽然消失不見。因此，我不勝任去那裡問候他的疾病。』

這時，世尊告訴優波離（Upali，佛陀的十大弟子之一，持戒第一）說：『你應該去無垢稱那裡問候他的疾病。』

當時，優波離稟告世尊說：『世尊！我不堪勝任去那裡問候他的疾病。這是什麼原因呢？我記得過去有一段時間，有兩個比丘（Bhikkhu，佛教出家男眾）違犯了他們所受的戒律，內心深感愧疚和羞恥，不敢去見佛陀，來到我的住所，頂禮我的雙足，對我說：『優波離啊！現在我們二人違背了律行的規定，實在感到羞恥，不敢去見佛陀，希望您能解除我們的憂愁和悔恨，使我們免除這些罪過。』我便為他們如法地解釋，使他們消除憂愁和悔恨，清除了所犯的過錯，向他們開示勸導，讚揚鼓勵，並使他們感到欣慰。當時，無垢稱來到那裡，頂禮我的雙足，這樣說道：『優波離啊！不要加重這兩個比丘的罪過，應當直接消除他們的憂愁和悔恨所造成的罪過，不要擾亂他們的內心。這是什麼原因呢？罪過的性質既不在內心存在，也不在外在存在，也不在內外兩者之間存在。正如佛陀所說：『由於心受到污染，所以眾生受到污染；由於心清凈，所以眾生清凈。』同樣，心既不在內心存在，也不在外在存在，也不在內外兩者之間存在。如同心一樣，罪垢也是如此；如同罪垢一樣，一切諸法也是如此，不會超出如如不動的真如。優波離啊！你的心本來是清凈的，在得到解脫的時候，這顆本凈的心曾經被污染過嗎？』我回答說：『沒有。』無垢稱說：『一切眾生的心性本來就是清凈的，從來沒有被污染過，也是這樣的。優波離啊！如果有了分別，有了不同的分別，就會有煩惱；如果沒有分別，沒有不同的分別，那就是自性清凈；如果有了顛倒』

【English Translation】 English version: When the Brahmas heard what he said, they found it unprecedented and bowed to him, asking: 'Who in the world has attained true divine vision?' Vimalakirti (Vimalakirti, meaning 'Immaculate Fame') replied: 'The Buddhas, the World-Honored Ones, have attained true divine vision, seeing the Buddha-lands without abandoning meditative concentration, not making dualistic appearances or various kinds of appearances.' At that time, those Brahma Kings and their five hundred attendants all aroused the mind of unsurpassed perfect enlightenment, bowed to Vimalakirti, and suddenly disappeared. Therefore, I am not capable of going there to inquire about his illness.'

Then, the World-Honored One said to Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'You should go to Vimalakirti and inquire about his well-being.'

At that time, Upali said to the World-Honored One: 'World-Honored One! I am not capable of going there to inquire about his illness. Why is that? I remember that once upon a time, there were two Bhikkhus (Bhikkhu, a Buddhist monk) who violated the precepts they had received, and feeling deeply ashamed and remorseful, they did not dare to go to the Buddha. They came to my place, bowed at my feet, and said to me: 'O Upali! Now we two have violated the rules of conduct and are truly ashamed. We dare not go to the Buddha. We hope that you can relieve our sorrow and regret and free us from these faults.' I then explained to them according to the Dharma, causing them to eliminate their sorrow and regret, purify their offenses, and I showed them guidance, praised and encouraged them, and made them feel comforted. At that time, Vimalakirti came to that place, bowed at my feet, and said: 'O Upali! Do not increase the sins of these two Bhikkhus. You should directly eliminate the offenses caused by their sorrow and regret, and do not disturb their minds. Why is that? The nature of sin does not dwell within, nor does it exist without, nor does it exist between the two. As the Buddha said: 'Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure.' Likewise, the mind does not dwell within, nor does it exist without, nor does it exist between the two. Just like the mind, so are the defilements of sin; just like the defilements of sin, so are all dharmas, not going beyond suchness. O Upali! Your mind is originally pure. When you attained liberation, was this originally pure mind ever defiled?' I replied: 'No.' Vimalakirti said: 'The mind-nature of all sentient beings is originally pure and has never been defiled, and it is also like that. O Upali! If there is discrimination, if there is different discrimination, then there will be afflictions; if there is no discrimination, if there is no different discrimination, then it is pure in nature; if there is delusion'

倒即有煩惱、若無顛倒即性清凈；若有取我即成雜染、若不取我即性清凈。唯，優波離！一切法性生滅不住，如幻、如化、如電、如雲；一切法性不相顧待，乃至一念亦不暫住；一切法性皆虛妄見，如夢、如焰、如健達婆城；一切法性皆分別心所起影像，如水中月、如鏡中像。如是知者名善持律、如是知者名善調伏。』

「時二苾芻聞說是已得未曾有，咸作是言：『奇哉，居士！乃有如是殊勝慧辯，是優波離所不能及，佛說持律最為其上而不能說。』我即告言：『汝勿于彼起居士想。所以者何？唯除如來，未有聲聞及余菩薩而能制此大士慧辯，其慧辯明殊勝如是。』時二苾芻憂悔即除，皆發無上正等覺心，便為作禮而發願言：『當令有情皆得如是殊勝慧辯。』

「時我默然不能加對，故我不任詣彼問疾。」

爾時，世尊告羅怙羅：「汝應往詣無垢稱所問安其疾。」

時羅怙羅白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間，有諸童子——離呫毗種——來詣我所，稽首作禮而問我言：『唯，羅怙羅！汝佛之子，舍輪王位出家為道。其出家者為有何等功德、勝利？』我即如法為說出家功德、勝利。時無垢稱來到彼所，稽首我足而作是言：『唯，羅怙羅！不應如是宣說出家功德、

【現代漢語翻譯】現代漢語譯本：如果存在顛倒錯亂的想法，就會有煩惱；如果沒有顛倒錯亂的想法，自性就是清凈的。如果執取于『我』，就會形成雜染；如果不執取于『我』，自性就是清凈的。優波離（Upali，佛陀十大弟子之一，持戒第一）啊！一切法的本性都是生滅不住的，就像幻術、變化、閃電、雲彩一樣；一切法的本性都不互相等待，乃至一念之間也不會暫時停留；一切法的本性都是虛妄的見解，就像夢境、火焰、健達婆城（Gandharva-pura，海市蜃樓）一樣；一切法的本性都是分別心所產生的影像，就像水中的月亮、鏡中的影像一樣。像這樣瞭解的人，就叫做善於持戒；像這樣瞭解的人，就叫做善於調伏。』當時有兩個比丘（Bhikkhu，佛教出家男子）聽了這些話，感到前所未有，都說：『真奇妙啊，這位居士（Upasaka，在家修行的佛教信徒）竟然有如此殊勝的智慧和辯才，是優波離（Upali）所不能及的，佛陀（Buddha）所說的持戒最為重要，但也不能這樣說。』我便告訴他們說：『你們不要對他產生居士的想法。為什麼呢？除了如來（Tathagata，佛陀的稱號之一），沒有聲聞（Sravaka，聽聞佛法而修行的弟子）以及其他菩薩（Bodhisattva，發願普度眾生的修行者）能夠制服這位大士的智慧和辯才，他的智慧和辯才如此光明殊勝。』當時這兩個比丘的憂愁和後悔立刻消除，都發起了無上正等正覺之心（Anuttara-samyak-sambodhi，最高的覺悟），便向我頂禮，並且發願說：『愿一切有情眾生都能得到如此殊勝的智慧和辯才。』當時我沉默不語，無法迴應，所以我不能勝任去向他問候疾病。』這時，世尊（Bhagavan，佛陀的稱號之一）告訴羅怙羅（Rahula，佛陀的兒子）說：『你應該去無垢稱（Vimalakirti，維摩詰）那裡問候他的疾病。』當時羅怙羅（Rahula）回答說：『世尊（Bhagavan）！我不堪勝任去向他問候疾病。為什麼呢？我記得過去在某個時候，有一些童子——離呫毗種（Licchavi，古印度的一個部族）——來到我這裡，頂禮后問我說：『羅怙羅（Rahula）啊！你是佛陀（Buddha）的兒子，捨棄了轉輪王的地位出家修行。出家修行有什麼樣的功德和利益呢？』我便如法地為他們講述了出家修行的功德和利益。當時無垢稱（Vimalakirti）來到那裡，頂禮我的腳，並且說：『羅怙羅（Rahula）啊！不應該這樣宣說出家修行的功德和

【English Translation】 English version: 'If there are inverted thoughts, there will be afflictions; if there are no inverted thoughts, the nature is pure. If there is attachment to 'I', it will become defiled; if there is no attachment to 'I', the nature is pure. O Upali (one of the ten major disciples of the Buddha, foremost in upholding the precepts)! The nature of all dharmas is impermanent, like illusions, transformations, lightning, and clouds; the nature of all dharmas does not depend on each other, not even for a moment; the nature of all dharmas is a false view, like dreams, flames, and Gandharva-pura (city of Gandharvas, mirage); the nature of all dharmas is an image arising from the discriminating mind, like the moon in water, like an image in a mirror. One who knows this is called a good keeper of the precepts; one who knows this is called a good tamer.' At that time, two Bhikkhus (Buddhist monks) heard these words and felt unprecedented, and they all said: 'How wonderful, this Upasaka (lay Buddhist practitioner) has such excellent wisdom and eloquence, which Upali (Upali) cannot match, and the Buddha (Buddha) said that upholding the precepts is the most important, but he cannot say it like this.' I then told them: 'Do not have the thought of a layperson towards him. Why? Except for the Tathagata (one of the titles of the Buddha), no Sravaka (disciple who practices by hearing the Dharma) or other Bodhisattva (a practitioner who vows to liberate all beings) can subdue this great being's wisdom and eloquence, his wisdom and eloquence are so bright and excellent.' At that time, the two Bhikkhus' worries and regrets were immediately eliminated, and they all aroused the mind of Anuttara-samyak-sambodhi (supreme enlightenment), then they bowed to me and vowed: 'May all sentient beings attain such excellent wisdom and eloquence.' At that time, I was silent and could not respond, so I am not qualified to visit him and inquire about his illness.' At that time, the Bhagavan (one of the titles of the Buddha) told Rahula (the Buddha's son): 'You should go to Vimalakirti (Immaculate Glory) to inquire about his illness.' At that time, Rahula (Rahula) replied: 'Bhagavan (Bhagavan)! I am not qualified to visit him and inquire about his illness. Why? I remember that in the past, at one time, some children—of the Licchavi (an ancient Indian tribe) clan—came to me, bowed and asked me: 'Rahula (Rahula)! You are the son of the Buddha (Buddha), abandoning the position of Chakravarti (wheel-turning king) to become a monk. What kind of merits and benefits are there in becoming a monk?' I then explained to them the merits and benefits of becoming a monk according to the Dharma. At that time, Vimalakirti (Immaculate Glory) came there, bowed at my feet, and said: 'Rahula (Rahula)! You should not proclaim the merits and benefits of becoming a monk in this way.'

勝利。所以者何？無有功德、無有勝利，是為出家。唯，羅怙羅！有為法中可得說有功德、勝利；夫出家者為無為法，無為法中不可說有功德、勝利。唯，羅怙羅！夫出家者，無彼、無此、亦無中間。遠離諸見，無色、非色，是涅槃路。智者稱讚、聖所攝受，降伏眾魔、超越五趣，凈修五眼、安立五根、證獲五力。不惱于彼，離諸惡法，摧眾外道，超越假名。出欲淤泥無所繫著、無所攝受，離我我所，無有諸取、已斷諸取，無有擾亂、已斷擾亂，善調自心、善護他心，隨順寂止、勤修勝觀，離一切惡、修一切善。若能如是，名真出家。』

「時無垢稱告諸童子：『汝等今者于善說法毗奈耶中宜共出家。所以者何？佛出世難、離無暇難、得人身難，具足有暇第一最難。』諸童子言：『唯，大居士！我聞佛說，父母不聽不得出家。』無垢稱言：『汝等童子但發無上正等覺心，勤修正行，是即出家、是即受具成苾芻性。』時三十二離呫童子皆發無上正等覺心，誓修正行。

「時我默然不能加辯，故我不任詣彼問疾。」

爾時，世尊告阿難陀：「汝應往詣無垢稱所問安其疾。」

時阿難陀白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間，世尊身現少有所疾，當用牛乳。我于晨朝整理

【現代漢語翻譯】現代漢語譯本：勝利是什麼？（因為）沒有功德，沒有勝利，這就是出家。（但是），羅怙羅（Rahula，佛陀的兒子）！在有為法中可以說有功德、勝利；出家是爲了無為法，在無為法中不可說有功德、勝利。（但是），羅怙羅（Rahula，佛陀的兒子）！出家之人，沒有彼、沒有此、也沒有中間。遠離各種見解，無色、非色，這是涅槃（Nirvana，佛教術語，指解脫）之路。智者稱讚，聖者攝受，降伏所有魔，超越五趣（指地獄、餓鬼、畜生、人、天），清凈地修習五眼（肉眼、天眼、慧眼、法眼、佛眼），安立五根（信根、精進根、念根、定根、慧根），證得五力（信力、精進力、念力、定力、慧力）。不惱害他人，遠離各種惡法，摧毀各種外道，超越虛假的名稱。脫離慾望的泥潭，無所執著，無所攝受，遠離我與我所，沒有各種執取、已經斷除各種執取，沒有擾亂、已經斷除擾亂，善於調伏自己的心、善於守護他人的心，隨順寂靜止息、勤奮修習殊勝的觀照，遠離一切惡、修習一切善。如果能夠這樣，就叫做真正的出家。』當時，無垢稱（Vimalakirti，維摩詰的另一種稱呼）告訴各位童子：『你們現在應當在善於說法的毗奈耶（Vinaya，佛教戒律）中一起出家。為什麼呢？佛出世很難、脫離沒有空閑的時候很難、得到人身很難，具足空閑是第一最難的。』各位童子說：『（但是），大居士（Vimalakirti，維摩詰的另一種稱呼）！我聽說佛說，父母不允許就不能出家。』無垢稱（Vimalakirti，維摩詰的另一種稱呼）說：『你們這些童子只要發起無上正等覺心，勤奮修正行，這就是出家、這就是受具足戒成為比丘的性質。』當時三十二位離呫（Licchavi，古印度部族名）童子都發起了無上正等覺心，發誓修正行。當時我沉默不語不能辯駁，所以我不能勝任去那裡問候病情。當時，世尊告訴阿難陀（Ananda，佛陀的十大弟子之一）: 『你應該去無垢稱（Vimalakirti，維摩詰的另一種稱呼）那裡問候他的病情。』當時阿難陀（Ananda，佛陀的十大弟子之一）稟告說：『世尊！我不能勝任去那裡問候病情。為什麼呢？記得我過去在某個時候，世尊身體稍微有些不適，應當用牛乳。我在早晨整理

【English Translation】 English version: What is victory? (It is because) there is no merit, no victory, this is renunciation. But, Rahula (佛陀的兒子)! In conditioned dharmas, it can be said that there is merit and victory; renunciation is for unconditioned dharmas, and in unconditioned dharmas, it cannot be said that there is merit and victory. But, Rahula (佛陀的兒子)! A renunciant has neither 'that', nor 'this', nor anything in between. Being far from all views, being without form and not being form, this is the path to Nirvana (佛教術語，指解脫). The wise praise it, the saints embrace it, subduing all demons, transcending the five realms (指地獄、餓鬼、畜生、人、天), purely cultivating the five eyes (肉眼、天眼、慧眼、法眼、佛眼), establishing the five roots (信根、精進根、念根、定根、慧根), attaining the five powers (信力、精進力、念力、定力、慧力). Not harming others, being far from all evil dharmas, destroying all heretical paths, transcending false names. Escaping the mud of desire, being unattached, unaccepted, being far from 'I' and 'mine', having no grasping, having cut off all grasping, having no disturbance, having cut off disturbance, skillfully taming one's own mind, skillfully protecting the minds of others, according with tranquility and cessation, diligently cultivating superior contemplation, being far from all evil, cultivating all good. If one can be like this, it is called true renunciation.' At that time, Vimalakirti (維摩詰的另一種稱呼) said to the boys: 'You should all now renounce together in the Vinaya (佛教戒律) of skillful Dharma teaching. Why? It is difficult for a Buddha to appear in the world, it is difficult to escape times of no leisure, it is difficult to obtain a human body, and it is most difficult to have leisure.' The boys said: 'But, Great Layman (Vimalakirti，維摩詰的另一種稱呼)! I have heard the Buddha say that one cannot renounce without the permission of one's parents.' Vimalakirti (維摩詰的另一種稱呼) said: 'You boys only need to generate the mind of unsurpassed complete enlightenment, diligently cultivate right practice, and that is renunciation, that is receiving the full precepts and becoming a Bhiksu.' At that time, the thirty-two Licchavi (古印度部族名) boys all generated the mind of unsurpassed complete enlightenment, vowing to cultivate right practice. At that time, I was silent and unable to argue, so I am not qualified to go there to inquire about his illness. At that time, the World Honored One said to Ananda (佛陀的十大弟子之一): 'You should go to Vimalakirti (維摩詰的另一種稱呼) to inquire about his well-being.' At that time, Ananda (佛陀的十大弟子之一) said: 'World Honored One! I am not qualified to go there to inquire about his illness. Why? I remember that once upon a time, the World Honored One was slightly unwell and needed milk. I was arranging in the morning

常服，執持衣缽詣廣嚴城婆羅門家，佇立門下從乞牛乳。時無垢稱來到彼所，稽首我足而作是言：『唯，阿難陀！何為晨朝持缽在此？』我言：『居士！為世尊身少有所疾，當用牛乳故來至此。』時無垢稱而謂我言：『止止，尊者！莫作是語勿謗世尊，無以虛事誹謗如來。所以者何？如來身者金剛合成，一切惡法並習永斷、一切善法圓滿成就。當有何疾？當有何惱？唯，阿難陀！默還所止，莫使異人聞此粗言、無令大威德諸天及余佛土諸來菩薩得聞斯語。唯，阿難陀！轉輪聖王成就少分所集善根尚得無病，豈況如來無量善根福智圓滿而當有疾？定無是處。唯，阿難陀！可速默往，勿使我等受斯鄙恥。若諸外道婆羅門等聞此粗言，當作是念：「何名為師？自身有病尚不能救，云何能救諸有疾乎？」可密速去勿使人聞。又，阿難陀！如來身者即是法身非雜穢身、是出世身世法不染、是無漏身離一切漏、是無為身離諸有為、出過眾數諸數永寂。如此佛身當有何疾？』

「時我，世尊！聞是語已實懷慚愧：『得無近佛而謬聽耶？』即聞空中聲曰：『汝，阿難陀！如居士言，世尊真身實無有病，但以如來出五濁世，為欲化導貧窮、苦惱、惡行有情示現斯事。行矣，阿難陀！取乳勿慚。』

「時我，世尊！聞彼大士辯

【現代漢語翻譯】現代漢語譯本：我穿著平常的衣服，拿著衣缽前往廣嚴城（Vaishali）的婆羅門家，站在門下乞討牛奶。當時，無垢稱（Vimalakirti）來到我這裡，向我的腳稽首，然後說：『阿難陀（Ananda），你為何清晨拿著缽在這裡？』我說：『居士（Vimalakirti）！世尊（Lord Buddha）身體稍微有些不適，需要用牛奶，所以我來到這裡。』當時，無垢稱對我說：『停止，停止，尊者（Venerable Ananda）！不要這樣說，不要誹謗世尊，不要用虛假的事情誹謗如來（Tathagata）。為什麼呢？如來的身體是金剛（vajra）合成的，一切惡法和習氣都永遠斷除，一切善法都圓滿成就。怎麼會有疾病？怎麼會有煩惱？阿難陀！默默地回到你的住所，不要讓其他人聽到這些粗俗的話，不要讓具有大威德的諸天（Devas）以及其他佛土來的菩薩（Bodhisattvas）聽到這些話。阿難陀！轉輪聖王（Chakravartin）成就少許所積累的善根尚且能夠沒有疾病，更何況如來無量善根福德智慧圓滿，怎麼會有疾病呢？絕對沒有這樣的道理。阿難陀！趕快默默地離開，不要讓我們受到這種鄙視和羞辱。如果那些外道（Tirthikas）、婆羅門（Brahmanas）等聽到這些粗俗的話，會這樣想：「什麼叫做老師？自身有病尚且不能救治，怎麼能夠救治那些有疾病的人呢？」可秘密地快速離開，不要讓人聽到。還有，阿難陀！如來的身體就是法身（Dharmakaya），不是雜穢的身體，是出世間的身體，不被世間的法所污染，是無漏的身體，遠離一切煩惱，是無為的身體，遠離一切有為法，超越了眾多的數量，一切數量都永遠寂滅。這樣的佛身怎麼會有疾病呢？』『當時，世尊！我聽到這些話后，實在感到慚愧：『難道是靠近佛卻錯誤地聽了嗎？』立刻聽到空中的聲音說：『阿難陀！正如居士所說，世尊的真身實在沒有疾病，但是因為如來出現在五濁惡世（the world of five defilements），爲了教化引導貧窮、苦惱、惡行的有情（sentient beings），才示現這樣的事情。走吧，阿難陀！取牛奶不要感到慚愧。』『當時，世尊！我聽到那位大士（Mahasattva）的辯才……』

【English Translation】 English version: I, wearing my usual robes and carrying my bowl, went to the house of a Brahmana in the city of Vaishali (Vaishali), standing at the door to beg for milk. At that time, Vimalakirti (Vimalakirti) came to where I was, bowed at my feet, and said, 'Ananda (Ananda), why are you here in the morning with your bowl?' I said, 'Layman (Vimalakirti)! The Lord Buddha (Lord Buddha) is slightly unwell and needs milk, so I have come here.' Then Vimalakirti said to me, 'Stop, stop, Venerable (Venerable Ananda)! Do not speak like that, do not slander the Lord Buddha, do not defame the Tathagata (Tathagata) with falsehoods. Why? The body of the Tathagata is made of vajra (vajra), all evil dharmas and habits are forever cut off, and all good dharmas are perfectly accomplished. How could there be illness? How could there be affliction? Ananda! Silently return to your dwelling, do not let others hear these coarse words, do not let the Devas (Devas) of great power and the Bodhisattvas (Bodhisattvas) who come from other Buddha lands hear these words. Ananda! A Chakravartin (Chakravartin) who has accomplished a small portion of accumulated merit can still be without illness, how much more so the Tathagata, whose immeasurable merit, virtue, and wisdom are complete, how could there be illness? There is absolutely no such reason. Ananda! Quickly and silently leave, do not let us suffer this contempt and shame. If those Tirthikas (Tirthikas), Brahmanas (Brahmanas), and others hear these coarse words, they will think, "What is called a teacher? He cannot even cure his own illness, how can he cure those who are ill?" Secretly and quickly leave, do not let people hear. Furthermore, Ananda! The body of the Tathagata is the Dharmakaya (Dharmakaya), not a defiled body, it is a supramundane body, not defiled by worldly dharmas, it is a body without outflows, free from all outflows, it is a body without action, free from all conditioned phenomena, surpassing the multitude of numbers, all numbers are forever extinguished. How could such a Buddha body have illness?' 'At that time, Lord Buddha! After hearing these words, I felt truly ashamed: 'Could it be that I heard incorrectly even though I was close to the Buddha?' Immediately, I heard a voice in the sky saying, 'Ananda! Just as the layman said, the true body of the Lord Buddha is indeed without illness, but because the Tathagata appears in the world of five defilements (the world of five defilements), in order to teach and guide sentient beings (sentient beings) who are poor, afflicted, and of evil conduct, he manifests such a thing. Go, Ananda! Take the milk and do not be ashamed.' 'At that time, Lord Buddha! I heard the eloquence of that Mahasattva (Mahasattva)...'

說如是，不知所云，默無酬對，故我不任詣彼問疾。」

如是，世尊一一別告五百聲聞諸大弟子：「汝應往詣無垢稱所問安其疾。」是諸聲聞各各向佛說其本緣，贊述大士無垢稱言，皆曰：「不任詣彼問疾。」

說無垢稱經菩薩品第四

爾時，世尊告慈氏菩薩摩訶薩言：「汝應往詣無垢稱所問安其疾。」

慈氏菩薩白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間為睹史多天王及其眷屬說諸菩薩摩訶薩等不退轉地所有法要。時無垢稱來到彼所，稽首我足而作是言：『尊者慈氏！唯佛、世尊授仁者記，一生所繫當得無上正等菩提。為用何生得授記乎？過去耶？未來耶？現在耶？若過去生，過去生已滅；若未來生，未來生未至；若現在生，現在生無住。如世尊說：「汝等苾芻剎那剎那具生、老、死，即沒即生。」若以無生得授記者，無生即是所入正性，於此無生所入性中無有授記，亦無證得正等菩提。云何，慈氏！得授記耶？為依如生得授記耶？為依如滅得授記耶？若依如生得授記者，如無有生；若依如滅得授記者，如無有滅。無生、無滅真如理中無有授記。一切有情皆如也、一切法亦如也、一切聖賢亦如也、至於慈氏亦如也。若尊者慈氏得授記者，一切有情亦應如是而得授記。

【現代漢語翻譯】現代漢語譯本：像這樣說了之後，卻不知所云，沉默不語無法回答，因此我不勝任去那裡問候他的疾病。

像這樣，世尊一一分別告訴五百位聲聞大弟子：『你們應該前去問候Vimalakīrti（無垢稱）的疾病。』這些聲聞各自向佛述說他們與Vimalakīrti（無垢稱）的因緣，讚歎這位大士Vimalakīrti（無垢稱），都說：『我不勝任去那裡問候他的疾病。』

《Vimalakīrti（無垢稱）經·菩薩品》第四

這時，世尊告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）說：『你應該前去問候Vimalakīrti（無垢稱）的疾病。』

慈氏菩薩（Maitreya Bodhisattva）稟告說：『世尊！我不堪勝任前去問候他的疾病。這是什麼緣故呢？我回憶起過去某個時候，為兜率天（Tuṣita）的天王及其眷屬宣說諸位菩薩摩訶薩（Bodhisattva Mahāsattva）等不退轉地的所有法要。當時，Vimalakīrti（無垢稱）來到那裡，頂禮我的雙足，這樣說道：『尊者慈氏（Maitreya）！只有佛、世尊才為仁者授記，一生補處將證得無上正等菩提（anuttarā-samyak-saṃbodhi）。是用哪個『生』得到授記的呢？是過去嗎？是未來嗎？是現在嗎？如果是過去生，過去生已經滅盡；如果是未來生，未來生尚未到來；如果是現在生，現在生沒有停留。正如世尊所說：『你們這些比丘（bhikṣu）剎那剎那具足生、老、死，即刻消失即刻產生。』如果用無生得到授記，無生就是所入的正性，在這無生所入的自性中沒有授記，也沒有證得正等菩提（samyak-saṃbodhi）。怎麼樣，慈氏（Maitreya）！得到授記了嗎？是依靠如生得到授記嗎？是依靠如滅得到授記嗎？如果依靠如生得到授記，如沒有生；如果依靠如滅得到授記，如沒有滅。無生、無滅的真如理中沒有授記。一切有情眾生都如是，一切法也如是，一切聖賢也如是，乃至慈氏（Maitreya）也如是。如果尊者慈氏（Maitreya）得到授記，一切有情眾生也應該像這樣而得到授記。』

【English Translation】 English version: Having spoken thus, he did not know what he was saying, and remained silent without being able to respond. Therefore, I am not capable of going there to inquire about his illness.

Thus, the World-Honored One individually told the five hundred Śrāvaka (聲聞) great disciples: 'You should go to Vimalakīrti (無垢稱) to inquire about his illness.' Each of these Śrāvakas (聲聞) told the Buddha about their past connections with Vimalakīrti (無垢稱), praising the great being Vimalakīrti (無垢稱), and all said: 'I am not capable of going there to inquire about his illness.'

Vimalakīrti (無垢稱) Sūtra, Chapter Four: Bodhisattvas

At that time, the World-Honored One said to Maitreya Bodhisattva Mahāsattva (慈氏菩薩摩訶薩): 'You should go to Vimalakīrti (無垢稱) to inquire about his illness.'

Maitreya Bodhisattva (慈氏菩薩) replied, 'World-Honored One! I am not capable of going there to inquire about his illness. Why is that? I recall that once, I was explaining to the Tuṣita (兜率天) Heaven King and his retinue the essential Dharma teachings of the non-retrogressive stage of the Bodhisattva Mahāsattvas (菩薩摩訶薩). At that time, Vimalakīrti (無垢稱) came to that place, bowed at my feet, and said: 'Venerable Maitreya (慈氏)! Only the Buddha, the World-Honored One, has predicted that you, in your last life, will attain Anuttarā-samyak-saṃbodhi (無上正等菩提). By means of which 'birth' was the prediction made? Was it the past? Was it the future? Was it the present? If it was the past birth, the past birth has already ceased; if it was the future birth, the future birth has not yet arrived; if it was the present birth, the present birth does not abide. As the World-Honored One said: 'You bhikṣus (比丘) possess birth, old age, and death in every instant, immediately disappearing and immediately arising.' If the prediction was made by means of non-birth, non-birth is the nature of entering into rightness. Within this nature of entering into non-birth, there is no prediction, nor is there the attainment of Samyak-saṃbodhi (正等菩提). How, Maitreya (慈氏), was the prediction made? Was the prediction made relying on 'as birth'? Was the prediction made relying on 'as cessation'? If the prediction was made relying on 'as birth', there is no birth; if the prediction was made relying on 'as cessation', there is no cessation. Within the Suchness principle of non-birth and non-cessation, there is no prediction. All sentient beings are Suchness, all dharmas are also Suchness, all sages and worthies are also Suchness, even Maitreya (慈氏) is also Suchness. If Venerable Maitreya (慈氏) received the prediction, all sentient beings should also receive the prediction in the same way.'

所以者何？夫真如者，非二所顯，亦非種種異性所顯。若尊者慈氏當證無上正等菩提，一切有情亦應如是，當有所證。所以者何？夫菩提者，一切有情等所隨覺。若尊者慈氏當般涅槃，一切有情亦應如是當有涅槃。所以者何？非一切有情不般涅槃。佛說真如為般涅槃，以佛觀見一切有情本性寂滅即涅槃相，故說真如為般涅槃。是故，慈氏！勿以此法誘諸天子，勿以此法滯諸天子。夫菩提者，無有趣求亦無退轉。

「『尊者慈氏！當令此諸天子舍于分別菩提之見。所以者何？夫菩提者，非身能證、非心能證。寂滅是菩提，一切有情、一切法相皆寂滅故；不增是菩提，一切所緣不增益故；不行是菩提，一切戲論、一切作意皆不行故；永斷是菩提，一切見趣皆永斷故；舍離是菩提，一切取著皆舍離故；離系是菩提，永離一切動亂法故；寂靜是菩提，一切分別永寂靜故；廣大是菩提，一切弘願不測量故；不諍是菩提，一切執著、一切諍論皆遠離故；安住是菩提，住法界故；隨至是菩提，隨真如故；不二是菩提，差別法性皆遠離故；建立是菩提，實際所立故；平等是菩提，一切眼色乃至意法皆悉平等如虛空故；無為是菩提，生住異滅畢竟離故；遍知是菩提，一切有情所有心行皆遍知故；無間是菩提，內六處等所不雜故；無

【現代漢語翻譯】現代漢語譯本：這是什麼原因呢？真如（Tathata）不是由二元對立所顯現，也不是由種種不同的性質所顯現。如果尊者慈氏（Maitreya）將證得無上正等菩提（Anuttara-samyak-sambodhi），那麼一切有情（Sattva）也應該如此，都將有所證悟。這是什麼原因呢？菩提（Bodhi）是一切有情共同覺悟的。如果尊者慈氏將般涅槃（Parinirvana），那麼一切有情也應該如此，都將有涅槃。這是什麼原因呢？不是一切有情不般涅槃。佛說真如就是般涅槃，因為佛觀察到一切有情的本性寂滅就是涅槃的相狀，所以說真如就是般涅槃。因此，慈氏！不要用這種法來誘惑諸天子（Devaputra），不要用這種法來滯留諸天子。菩提是沒有趣求，也沒有退轉的。

『尊者慈氏！應當讓這些天子捨棄對菩提的分別見解。這是什麼原因呢？菩提不是身體能夠證得的，也不是心能夠證得的。寂滅是菩提，因為一切有情、一切法相都是寂滅的；不增是菩提，因為一切所緣都不會增加；不行是菩提，因為一切戲論、一切作意都不會執行；永斷是菩提，因為一切見解和傾向都被永遠斷除；舍離是菩提，因為一切執取和執著都被捨棄；離系是菩提，因為永遠脫離一切動亂的法；寂靜是菩提，因為一切分別都被永遠寂靜；廣大是菩提，因為一切弘大的願望都無法測量；不諍是菩提，因為一切執著、一切爭論都被遠離；安住是菩提，因為安住在法界中；隨至是菩提，因為隨順真如；不二是菩提，因為差別法性都被遠離；建立是菩提，因為實際所建立的；平等是菩提，因為一切眼色乃至意法都平等如虛空；無為是菩提，因為生住異滅畢竟遠離；遍知是菩提，因為一切有情所有的心行都被普遍知曉；無間是菩提，因為內六處等不雜亂；無』

【English Translation】 English version: What is the reason for this? Truly, Suchness (Tathata) is not manifested by duality, nor is it manifested by various different natures. If the venerable Maitreya (Maitreya) is to attain Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi), then all sentient beings (Sattva) should also be like that, and they will attain something. What is the reason for this? Enlightenment (Bodhi) is what all sentient beings equally awaken to. If the venerable Maitreya is to enter Parinirvana (Parinirvana), then all sentient beings should also be like that, and they will have Nirvana. What is the reason for this? It is not that all sentient beings do not enter Parinirvana. The Buddha said that Suchness is Parinirvana, because the Buddha sees that the inherent nature of all sentient beings is quiescent extinction, which is the characteristic of Nirvana, therefore he said that Suchness is Parinirvana. Therefore, Maitreya! Do not use this Dharma to tempt the gods (Devaputra), do not use this Dharma to detain the gods. Enlightenment has no seeking and no regression.

'Venerable Maitreya! You should cause these gods to abandon their discriminating views of Enlightenment. What is the reason for this? Enlightenment is not attained by the body, nor is it attained by the mind. Quiescence is Enlightenment, because all sentient beings and all phenomena are quiescent; Non-increase is Enlightenment, because all objects of perception do not increase; Non-action is Enlightenment, because all playful discussions and all intentions do not operate; Eternal cessation is Enlightenment, because all views and tendencies are eternally ceased; Abandonment is Enlightenment, because all attachments are abandoned; Detachment is Enlightenment, because one is eternally detached from all turbulent dharmas; Tranquility is Enlightenment, because all discriminations are eternally tranquil; Vastness is Enlightenment, because all great vows are immeasurable; Non-contention is Enlightenment, because all attachments and all contentions are far away; Abiding is Enlightenment, because one abides in the Dharma Realm; Following is Enlightenment, because one follows Suchness; Non-duality is Enlightenment, because the nature of differentiated dharmas is far away; Establishment is Enlightenment, because it is established by reality; Equality is Enlightenment, because all eyes and forms, and even mind and dharmas, are all equal like space; Non-action is Enlightenment, because birth, abiding, change, and extinction are ultimately far away; Omniscience is Enlightenment, because all the thoughts and actions of all sentient beings are universally known; Without interval is Enlightenment, because the inner six senses are not mixed; Without』

雜是菩提，一切煩惱相續習氣永遠離故；無處是菩提，于真如中一切方處所遠離故；無住是菩提，於一切處不可見故；唯名是菩提，此菩提名無作用故；無浪是菩提，一切取捨永遠離故；無亂是菩提，常自靜故；善寂是菩提，本性凈故；明顯是菩提，自性無雜故；無取是菩提，離攀緣故；無異是菩提，隨覺諸法平等性故；無喻是菩提，一切比況永遠離故；微妙是菩提，極難覺故；遍行是菩提，自性周遍如虛空故；至頂是菩提，至一切法最上首故；無染是菩提，一切世法不能染故。如是，菩提非身能證、非心能證。』

「世尊！彼大居士說此法時，于天眾中二百天子得無生法忍。時我默然不能加辯，故我不任詣彼問疾。」

爾時，世尊告光嚴童子：「汝應往詣無垢稱所問安其疾。」

光嚴童子白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間出廣嚴城，時無垢稱方入彼城，我為作禮問言：『居士從何所來？』彼答我言：『從妙菩提來。』我問：『居士！妙菩提者為何所是？』即答我言：『淳直意樂是妙菩提，由此意樂不虛假故；發起加行是妙菩提，諸所施為能成辦故；增上意樂是妙菩提，究竟證會殊勝法故；大菩提心是妙菩提，於一切法無忘失故；清凈佈施是妙菩提，不悕世間異熟果

【現代漢語翻譯】現代漢語譯本『雜』（Sameness）是菩提（Bodhi，覺悟），因為一切煩惱的相續習氣永遠遠離；『無處』是菩提，因為在真如（Tathata，實相）中，一切方處所都遠離；『無住』是菩提，因為在一切處都不可見；『唯名』是菩提，因為這菩提之名沒有作用；『無浪』是菩提，因為一切取捨永遠遠離；『無亂』是菩提，因為常自寂靜；『善寂』是菩提，因為本性清凈；『明顯』是菩提，因為自性沒有雜染；『無取』是菩提，因為遠離攀緣；『無異』是菩提，因為隨順覺悟諸法平等之性；『無喻』是菩提，因為一切比況永遠遠離；『微妙』是菩提，因為極難覺察；『遍行』是菩提，因為自性周遍如虛空；『至頂』是菩提，因為至一切法最上之首；『無染』是菩提，因為一切世間法不能染污。如此，菩提非身體能證得，非心意能證得。』『世尊！那位大居士說此法時，在天眾中，有二百位天子獲得了無生法忍（Anutpattika-dharma-kshanti，對不生不滅之法的證悟）。當時我默然不能加以辯駁，所以我不勝任去向他問候疾病。』爾時，世尊告訴光嚴童子：『你應該前往無垢稱（Vimalakirti，維摩詰）那裡，問候他的疾病。』光嚴童子稟告說：『世尊！我不堪勝任前往他那裡問候疾病。這是什麼緣故呢？我回憶起過去某個時候，我走出廣嚴城，當時無垢稱正進入那座城，我向他作禮，問道：『居士從哪裡來？』他回答我說：『從妙菩提來。』我問：『居士！妙菩提是什麼？』他立即回答我說：『淳直的意樂是妙菩提，因為這種意樂不虛假；發起加行是妙菩提，因為所作所為能夠成就；增上的意樂是妙菩提，因為究竟證會殊勝的法；大菩提心是妙菩提，因為對於一切法沒有忘失；清凈的佈施是妙菩提，因為不希望世間的異熟果報。

【English Translation】 English version 'Sameness' is Bodhi (Enlightenment), because the continuous habits of all afflictions are forever gone; 'No place' is Bodhi, because in Suchness (Tathata, Reality), all places and directions are far away; 'No abiding' is Bodhi, because it is invisible in all places; 'Only name' is Bodhi, because this name of Bodhi has no function; 'No waves' is Bodhi, because all grasping and rejection are forever gone; 'No confusion' is Bodhi, because it is always self-quiescent; 'Well-pacified' is Bodhi, because its fundamental nature is pure; 'Manifest' is Bodhi, because its self-nature is without impurity; 'No taking' is Bodhi, because it is free from clinging; 'No difference' is Bodhi, because it accords with the realization of the equality of all dharmas; 'No analogy' is Bodhi, because all comparisons are forever gone; 'Subtle' is Bodhi, because it is extremely difficult to perceive; 'All-pervading' is Bodhi, because its self-nature pervades like space; 'Supreme' is Bodhi, because it is the highest head of all dharmas; 'Undefiled' is Bodhi, because all worldly dharmas cannot defile it. Thus, Bodhi cannot be attained by the body, nor can it be attained by the mind.' 'World Honored One! When that great householder spoke this Dharma, among the assembly of gods, two hundred sons of gods attained the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). At that time, I was silent and could not add any arguments, so I am not capable of visiting him to inquire about his illness.' At that time, the World Honored One said to the youth Guangyan (Glorious Countenance): 'You should go to Vimalakirti (Immaculate Glory) to inquire about his illness.' The youth Guangyan said: 'World Honored One! I am not capable of going to him to inquire about his illness. What is the reason? I recall that once I went out of the city of Vaishali, and Vimalakirti was just entering the city. I bowed to him and asked: 'Householder, where do you come from?' He replied: 'I come from Wonderful Bodhi.' I asked: 'Householder! What is Wonderful Bodhi?' He immediately replied: 'Pure and upright intention is Wonderful Bodhi, because this intention is not false; initiating effort is Wonderful Bodhi, because all actions can be accomplished; superior intention is Wonderful Bodhi, because ultimately realizing the supreme Dharma; great Bodhi-mind is Wonderful Bodhi, because there is no forgetting of all dharmas; pure giving is Wonderful Bodhi, because there is no desire for the different ripening fruits of the world.'

故；固守凈戒是妙菩提，諸所愿求皆圓滿故；忍辱柔和是妙菩提，于諸有情心無恚故；勇猛精進是妙菩提，熾然勤修無懈退故；寂止靜慮是妙菩提，其心調順有堪能故；殊勝般若是妙菩提，現見一切法性相故；慈是妙菩提，于諸有情心平等故；悲是妙菩提，于諸疲苦能忍受故；喜是妙菩提，恒常領受法苑樂故；舍是妙菩提，永斷一切愛恚等故；神通是妙菩提，具六神通故；解脫是妙菩提，離分別動故；方便是妙菩提，成熟有情故；攝事是妙菩提，攝諸有情故；多聞是妙菩提，起真實行故；調伏是妙菩提，如理觀察故；三十七種菩提分法是妙菩提，棄捨一切有為法故；一切諦實是妙菩提，于諸有情不虛誑故；十二緣起是妙菩提，無明不盡乃至老、死、憂苦、熱惱皆不盡故；息諸煩惱是妙菩提，如實現證真法性故；一切有情是妙菩提，皆用無我為自性故；一切諸法是妙菩提，隨覺一切皆性空故；降伏魔怨是妙菩提，一切魔怨不傾動故；不離三界是妙菩提，遠離一切發趣事故；大師子吼是妙菩提，能善抉擇無所畏故；諸力無畏不共佛法是妙菩提，普於一切無訶厭故；三明鑑照是妙菩提，離諸煩惱獲得究竟無餘智；故一剎那心覺一切法究竟無餘是妙菩提，一切智智圓滿證故。如是，善男子！若諸菩薩真實發趣具足相應、波羅蜜

【現代漢語翻譯】現代漢語譯本：因此，堅守清凈戒律是殊妙的菩提（覺悟），因為一切願望都能圓滿；忍辱柔和是殊妙的菩提，因為對於一切有情眾生心中沒有嗔恨；勇猛精進是殊妙的菩提，因為熾盛地勤奮修行而沒有懈怠退縮；寂靜止息的禪定是殊妙的菩提，因為內心調柔順從具有能力；殊勝的般若智慧是殊妙的菩提，因為能夠親眼見到一切法的自性實相；慈愛是殊妙的菩提，因為對於一切有情眾生心懷平等；悲憫是殊妙的菩提，因為對於一切疲憊困苦能夠忍受；喜悅是殊妙的菩提，因為恒常領受佛法的喜樂；捨棄是殊妙的菩提，因為永遠斷除一切貪愛嗔恨等等；神通是殊妙的菩提，因為具足六種神通；解脫是殊妙的菩提，因為遠離分別妄動；方便是殊妙的菩提，因為能夠成熟有情眾生；攝受是殊妙的菩提，因為能夠攝受一切有情眾生；廣博聞法是殊妙的菩提，因為能夠發起真實的修行；調伏是殊妙的菩提，因為能夠如理如實地觀察；三十七道品（三十七種菩提分法）是殊妙的菩提，因為能夠捨棄一切有為法；一切真實不虛是殊妙的菩提，因為對於一切有情眾生沒有虛妄欺騙；十二因緣是殊妙的菩提，因為無明滅盡，乃至老、死、憂愁、痛苦、煩惱都滅盡；止息一切煩惱是殊妙的菩提，因為如實地證悟了真實的法性；一切有情眾生是殊妙的菩提，因為都以無我作為自性；一切諸法是殊妙的菩提，因為隨順覺悟一切法的自性本空；降伏魔怨是殊妙的菩提，因為一切魔怨不能動搖；不離三界是殊妙的菩提，因為遠離一切趨向世間的事務；如大雄獅吼是殊妙的菩提，因為能夠善於決斷抉擇而無所畏懼；諸佛的十力（諸力）、四無畏（無畏）、十八不共法（不共佛法）是殊妙的菩提，因為普遍地對於一切沒有呵責厭惡；三明（宿命明、天眼明、漏盡明）的照鑒是殊妙的菩提，因為遠離一切煩惱而獲得究竟圓滿無餘的智慧；因此，一剎那間的心覺悟一切法，究竟圓滿無餘就是殊妙的菩提，因為一切種智（一切智智）圓滿證得。像這樣，善男子！如果諸位菩薩真實地發起趣入，具足相應的波羅蜜（到彼岸）。

【English Translation】 English version: Therefore, firmly upholding pure precepts is wonderful Bodhi (Enlightenment), because all wishes are fulfilled; forbearance and gentleness are wonderful Bodhi, because there is no hatred in the heart towards all sentient beings; courageous diligence is wonderful Bodhi, because one diligently cultivates without懈怠退縮 (xie dai tui suo, slackening or retreating); tranquil contemplation is wonderful Bodhi, because the mind is tamed and capable; supreme Prajna (wisdom) is wonderful Bodhi, because one directly sees the nature of all Dharmas; loving-kindness is wonderful Bodhi, because one has equanimity towards all sentient beings; compassion is wonderful Bodhi, because one can endure all weariness and suffering; joy is wonderful Bodhi, because one constantly experiences the joy of the Dharma garden; equanimity is wonderful Bodhi, because one permanently cuts off all attachments, hatred, etc.; supernatural powers are wonderful Bodhi, because one possesses the six supernatural powers; liberation is wonderful Bodhi, because one is free from discriminatory thoughts; skillful means are wonderful Bodhi, because one matures sentient beings; gathering is wonderful Bodhi, because one gathers all sentient beings; extensive learning is wonderful Bodhi, because one initiates true practice; taming is wonderful Bodhi, because one observes according to reason; the thirty-seven limbs of enlightenment (三十七種菩提分法, san shi qi zhong pu ti fen fa) are wonderful Bodhi, because one abandons all conditioned Dharmas; all truth is wonderful Bodhi, because one does not deceive sentient beings; the twelve links of dependent origination are wonderful Bodhi, because ignorance is extinguished, and even old age, death, sorrow, pain, and distress are extinguished; ceasing all afflictions is wonderful Bodhi, because one realizes the true nature of Dharma as it is; all sentient beings are wonderful Bodhi, because they all take non-self as their nature; all Dharmas are wonderful Bodhi, because one realizes that all Dharmas are empty in nature; subduing demons and enemies is wonderful Bodhi, because all demons and enemies cannot shake it; not leaving the three realms is wonderful Bodhi, because one is far from all worldly affairs; roaring like a great lion is wonderful Bodhi, because one can make good decisions without fear; the ten powers (諸力, zhu li), four fearlessnesses (無畏, wu wei), and eighteen unshared qualities of a Buddha (不共佛法, bu gong fo fa) are wonderful Bodhi, because one has no criticism or aversion towards anything; the three kinds of knowledge (三明, san ming) illuminate wonderful Bodhi, because one obtains ultimate and complete wisdom free from all afflictions; therefore, the mind that awakens to all Dharmas in an instant, ultimately and completely, is wonderful Bodhi, because one has fully realized all-knowing wisdom (一切智智, yi qie zhi zhi). Thus, good man! If all Bodhisattvas truly embark and fully correspond to the Paramitas (波羅蜜, bo luo mi, perfections).

多具足相應、成熟有情具足相應、一切善根具足相應、攝受正法具足相應、供養如來具足相應，諸有所作——往來、進止、舉足、下足——一切皆從妙菩提來、一切皆從諸佛法來，安住一切諸佛妙法。』

「世尊！彼大居士說是法時，五百天子皆發無上正等覺心。時我默然不能加辯，故我不任詣彼問疾。」

爾時，世尊告持世菩薩：「汝應往詣無垢稱所問安其疾。」

持世菩薩白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一時間在自住處，時惡魔怨從萬二千諸天女等——狀如帝釋——鼓樂絃歌來到我所，與其眷屬稽首我足，作諸天樂供養於我，合掌恭敬在一面立。我時意謂真是帝釋而語之言：『善來，憍尸迦！雖福應有不當自恣，當勤觀察諸欲戲樂皆悉無常，于身命財當勤修習，證堅實法。』即語我言：『唯，大正士！可受此女以備供侍。』我即答言：『止，憍尸迦！無以如是非法之物而要施我沙門釋子，此非我宜所。』

「言未訖時，無垢稱來到彼所，稽首我足而謂我言：『非帝釋也，是惡魔怨嬈汝故耳。』時無垢稱語惡魔言：『汝今可以此諸天女回施於我，是我在家白衣所宜，非諸沙門釋子應受。』時惡魔怨即便驚怖，念：『無垢稱將無惱我。』欲隱形去；為無垢稱神力所

【現代漢語翻譯】『在一切方面都與圓滿相應、在成熟有情方面都與圓滿相應、在一切善根方面都與圓滿相應、在攝受正法方面都與圓滿相應、在供養如來方面都與圓滿相應，所有的一切行為——往來、進退、舉足、下足——一切都源於妙菩提（指無上智慧），一切都源於諸佛之法，安住於一切諸佛的微妙之法。』『世尊！那位大居士在宣說此法時，五百位天人都發起了無上正等覺心（指證得無上智慧的決心）。當時我沉默不語，無法加入辯論，因此我不適合前去問候他的疾病。』這時，世尊告訴持世菩薩（菩薩名）: 『你應該前去問候維摩詰（居士名），問候他的疾病。』持世菩薩回答說：『世尊！我不堪勝任前去問候他的疾病。這是什麼原因呢？我回憶起過去有一段時間，我在自己的住所，當時惡魔怨（魔王名）帶領著一萬二千位天女等——外形如同帝釋（天神名）——敲鑼打鼓，彈奏樂器，來到我的住所，和他們的眷屬一起頂禮我的雙足，演奏各種天上的音樂來供養我，合掌恭敬地站在一旁。當時我以為真的是帝釋，就對他說：『歡迎，憍尸迦（帝釋的別稱）！即使有福報也不應該放縱自己，應當勤奮地觀察，各種慾望和享樂都是無常的，對於自身、生命和財產，應當勤奮地修習，證得堅實之法。』他立刻對我說：『是的，大正士！可以接受這些天女來供您差遣。』我立刻回答說：『停止，憍尸迦！不要用這種非法之物來施捨給我這位沙門釋子（佛教出家人），這不適合我。』『話音未落，維摩詰來到那裡，頂禮我的雙足，對我說：『這不是帝釋，是惡魔怨來擾亂你罷了。』當時維摩詰對惡魔說：『你現在可以將這些天女回贈給我，這適合我這樣的在家白衣，不應該讓沙門釋子接受。』當時惡魔怨立刻驚慌恐懼，心想：『維摩詰難道要惱怒我嗎？』想要隱身離去；但被維摩詰的神力所...

【English Translation】『In all aspects corresponding to completeness, in the aspect of maturing sentient beings corresponding to completeness, in all good roots corresponding to completeness, in embracing the right Dharma corresponding to completeness, in making offerings to the Tathagata corresponding to completeness, all actions—coming and going, advancing and retreating, lifting the foot, lowering the foot—all originate from the wonderful Bodhi (supreme wisdom), all originate from the Dharma of all Buddhas, abiding in all the wonderful Dharma of all Buddhas.』『World Honored One! When that great Upasaka (lay practitioner) was expounding this Dharma, five hundred Devas (heavenly beings) all aroused the mind of Anuttara-samyak-sambodhi (the mind of supreme enlightenment). At that time, I remained silent and could not add to the debate, therefore I am not fit to go and inquire about his illness.』 At that time, the World Honored One said to the Bodhisattva (enlightened being) Holder of the Earth: 『You should go to Vimalakirti (name of a lay practitioner) to inquire about his well-being and his illness.』 The Bodhisattva Holder of the Earth replied: 『World Honored One! I am not capable of going to inquire about his illness. Why is that? I recall that once upon a time, I was in my own dwelling, when the Mara (demon king) Papiyas, along with twelve thousand Deva maidens—appearing like Indra (king of the gods)—came to my place with drums and stringed instruments, and with their retinue bowed at my feet, made offerings to me with various heavenly music, and stood respectfully to one side. At that time, I thought it was truly Indra and said to him: 『Welcome, Kausika (another name for Indra)! Even if you have blessings, you should not be self-indulgent, you should diligently observe that all desires and pleasures are impermanent, and you should diligently cultivate yourself in body, life, and wealth, and attain the solid Dharma.』 He immediately said to me: 『Yes, great righteous one! You may accept these maidens to serve you.』 I immediately replied: 『Stop, Kausika! Do not use such unlawful things to give to me, a Shramana Shakya (Buddhist renunciate), this is not suitable for me.』『Before I finished speaking, Vimalakirti came to that place, bowed at my feet, and said to me: 『This is not Indra, it is the Mara Papiyas who is disturbing you.』 At that time, Vimalakirti said to the Mara: 『You can now return these Deva maidens to me, this is suitable for a layperson like me, it is not appropriate for Shramana Shakyas to accept.』 At that time, the Mara Papiyas was immediately alarmed and frightened, thinking: 『Is Vimalakirti going to anger me?』 He wanted to disappear; but was...

持而不能隱，盡其神力種種方便亦不能去。即聞空中聲曰：『汝惡魔怨應以天女施此居士，乃可得還自所天宮。』是惡魔怨以怖畏故俯仰而與。

「時無垢稱語諸女言：『是惡魔怨以汝施我，今諸姊等當發無上正等覺心。』即隨所應為說種種隨順成熟妙菩提法，令其趣向正等菩提。復言：『姊等已發無上正等覺心，有大法苑樂可以自娛，不應復樂五欲樂也。』諸天女言：『唯，大居士！云何名為大法苑樂？』無垢稱言：『法苑樂者，謂于諸佛不壞凈樂、于正法中常聽聞樂、于和合眾勤敬事樂、于其三界永出離樂、于諸所緣無依住樂、于諸蘊中觀察無常如怨害樂、于諸界中無倒觀察如毒蛇樂、于諸處中無倒觀察如空聚樂、于菩提心堅守護樂、于諸有情饒益事樂、于諸師長勤供侍樂、于惠施中離慳貪樂、于凈戒中無慢緩樂、于忍辱中堪調順樂、于精進中習善根樂、于靜慮中知無亂樂、于般若中離惑明樂、于菩提中廣大妙樂、于眾魔怨能摧伏樂、于諸煩惱能遍知樂、于諸佛土遍修治樂、于相隨好莊嚴身中極圓滿樂、于其福智二種資糧正修習樂、于妙菩提具莊嚴樂、于甚深法無驚怖樂、於三脫門正觀察樂、于般涅槃正攀緣樂、不于非時而觀察樂、于同類生見其功德常親近樂、于異類生不見過失無憎恚樂、于諸善友樂親近

【現代漢語翻譯】現代漢語譯本：（惡魔）拿著（天女）卻無法藏匿，用盡他的神通和各種方法也不能把（天女）帶走。這時聽到空中有聲音說：『你這個惡魔怨家應該把這些天女施捨給這位居士，才可以回到你自己的天宮。』那惡魔怨家因為害怕，不得不答應並把天女給了（無垢稱）。

當時，無垢稱對眾天女說：『這個惡魔怨家因為你們而施捨了我，現在各位姐妹應當發起無上正等覺之心（Anuttara-samyak-sambodhi-citta，證悟成佛的決心）。』隨即根據她們各自的根器，為她們宣說各種隨順成熟菩提（Bodhi，覺悟）的妙法，使她們趨向真正的菩提。又說：『各位姐妹已經發起了無上正等覺之心，有大法苑的快樂可以自娛，不應該再貪戀五欲之樂了。』眾天女說：『是的，大居士！什麼叫做大法苑的快樂呢？』無垢稱說：『法苑的快樂，是指對於諸佛（Buddhas）不壞的清凈之樂，對於正法（Dharma）經常聽聞之樂，對於和合的僧眾（Sangha）勤勞恭敬侍奉之樂，對於三界（Trailokya，欲界、色界、無色界）永遠出離之樂，對於一切所緣境無所依住之樂，對於諸蘊（Skandhas，色、受、想、行、識五蘊）觀察無常如同怨家迫害之樂，對於諸界（Dhatus，十八界）沒有顛倒地觀察如同毒蛇之樂，對於諸處（Ayatanas，十二處）沒有顛倒地觀察如同空聚之樂，對於菩提心（Bodhi-citta，覺悟之心）堅固守護之樂，對於一切有情（Sentient beings）饒益之事之樂，對於諸位師長勤勞供養侍奉之樂，對於惠施（Dāna，佈施）遠離慳貪之樂，對於凈戒（Śīla，戒律）沒有傲慢懈怠之樂，對於忍辱（Kṣānti，忍耐）能夠調伏順從之樂，對於精進（Vīrya，努力）修習善根之樂，對於靜慮（Dhyāna，禪定）了知沒有散亂之樂，對於般若（Prajñā，智慧）遠離迷惑明瞭之樂，對於菩提（Bodhi，覺悟）廣大微妙之樂，對於眾魔怨能夠摧伏之樂，對於諸煩惱（Kleshas）能夠普遍了知之樂，對於諸佛土（Buddha-kshetra，佛的凈土）普遍修治之樂，對於相好（Lakshana）隨好（Anuvyanjana）莊嚴身極度圓滿之樂，對於福德（Puṇya）智慧（Jñāna）兩種資糧正確修習之樂，對於妙菩提具足莊嚴之樂，對於甚深法（Profound Dharma）沒有驚慌恐懼之樂，對於三解脫門（Three doors of liberation，空、無相、無愿）正確觀察之樂，對於般涅槃（Parinirvana，完全的涅槃）正確攀緣之樂，不在不適當的時候進行觀察之樂，對於同類眾生見到他們的功德常常親近之樂，對於異類眾生不見他們的過失沒有憎恨之樂，對於諸位善友樂於親近。』

【English Translation】 English version: He held (the goddesses) but could not conceal them, and despite using all his supernatural powers and various means, he could not take (the goddesses) away. Then a voice was heard in the sky saying: 'You, evil Mara, should give these goddesses to this Upasaka (lay practitioner), then you can return to your own heavenly palace.' The evil Mara, out of fear, had to agree and gave the goddesses to (Vimalakirti).

At that time, Vimalakirti said to the goddesses: 'This evil Mara gave me you because of you, now all of you sisters should generate the mind of Anuttara-samyak-sambodhi-citta (the mind of perfect enlightenment).' Then, according to their respective capacities, he expounded various wonderful Dharma (teachings) that accord with and mature Bodhi (enlightenment), causing them to move towards true Bodhi. He further said: 'All of you sisters have already generated the mind of Anuttara-samyak-sambodhi-citta, there is the joy of the great Dharma garden that you can enjoy, you should no longer crave the pleasures of the five desires.' The goddesses said: 'Yes, great Upasaka! What is called the joy of the great Dharma garden?' Vimalakirti said: 'The joy of the Dharma garden is the joy of unwavering purity towards all Buddhas (Buddhas), the joy of constantly hearing the Dharma (Dharma), the joy of diligently and respectfully serving the harmonious Sangha (Sangha), the joy of eternally departing from the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), the joy of dwelling without reliance on all objects of perception, the joy of observing impermanence in the Skandhas (Skandhas, the five aggregates of form, feeling, perception, mental formations, and consciousness) as if they were enemies causing harm, the joy of observing the Dhatus (Dhatus, the eighteen elements) without inversion as if they were poisonous snakes, the joy of observing the Ayatanas (Ayatanas, the twelve sense bases) without inversion as if they were empty heaps, the joy of firmly protecting the Bodhi-citta (Bodhi-citta, the mind of enlightenment), the joy of benefiting all sentient beings (Sentient beings), the joy of diligently serving all teachers, the joy of generosity (Dāna, giving) free from stinginess, the joy of pure precepts (Śīla, moral discipline) without arrogance or laxity, the joy of patience (Kṣānti, forbearance) capable of being tamed and subdued, the joy of diligently (Vīrya, effort) cultivating wholesome roots, the joy of meditative concentration (Dhyāna, meditation) knowing there is no disturbance, the joy of wisdom (Prajñā, wisdom) free from delusion and clear understanding, the joy of vast and wonderful Bodhi (Bodhi, enlightenment), the joy of being able to subdue all Mara enemies, the joy of being able to fully understand all afflictions (Kleshas), the joy of universally adorning all Buddha-kshetra (Buddha-kshetra, Buddha-fields), the joy of the utmost perfection in adorning the body with major marks (Lakshana) and minor marks (Anuvyanjana), the joy of correctly cultivating the two accumulations of merit (Puṇya) and wisdom (Jñāna), the joy of fully adorning wonderful Bodhi, the joy of not being frightened by the profound Dharma (Profound Dharma), the joy of correctly observing the three doors of liberation (Three doors of liberation, emptiness, signlessness, and wishlessness), the joy of correctly aspiring to Parinirvana (Parinirvana, complete Nirvana), the joy of not observing at inappropriate times, the joy of constantly drawing near to beings of the same kind when seeing their merits, the joy of not seeing the faults of beings of different kinds and having no hatred, the joy of delighting in drawing near to all good friends.'

樂、于諸惡友樂將護樂、于巧方便善攝受樂、于諸法中歡喜信樂、于不放逸修習一切菩提分法最上妙樂。如是，諸姊！是為菩薩大法苑樂。此法苑樂，諸大菩薩常住其中，汝等當樂，勿樂欲樂。』

「時惡魔怨告天女曰：『汝等可來，今欲與汝俱還天宮。』諸女答言：『惡魔汝去，我等不復與汝俱還。所以者何？汝以我等施此居士，云何更得與汝等還？我等今者樂法苑樂、不樂欲樂，汝可獨還。』時惡魔怨白無垢稱：『唯，大居士！可舍此女，一切所有心不耽著而惠施者是為菩薩摩訶薩也。』無垢稱言：『吾以舍矣，汝可將去，當令汝等一切有情法愿滿足。』

「時諸天女禮無垢稱而問之言：『唯，大居士！我等諸女還至魔宮云何修行？』無垢稱言：『諸姊當知：有妙法門名無盡燈，汝等當學。』天女復問：『云何名為無盡燈耶？』答言：『諸姊！譬如一燈然百千燈，暝者皆明，明終不盡，亦無退減。如是，諸姊！夫一菩薩勸發建立百千俱胝那庾多眾趣求無上正等菩提，而此菩薩菩提之心終無有盡，亦無退減，轉更增益。如是，為他方便善巧宣說正法，于諸善法轉更增長，終無有盡，亦無退減。諸姊當知：此妙法門名無盡燈，汝等當學。雖住魔宮，當勸無量天子、天女發菩提心，汝等即名知如來恩真實酬

【現代漢語翻譯】現代漢語譯本：喜歡、對於各種惡友喜歡守護，喜歡、對於巧妙方便善於攝受，喜歡、對於各種佛法歡喜信樂，喜歡、對於不放逸修習一切菩提分法最上妙樂。像這樣，各位姊妹！這就是菩薩大法苑的快樂。這種法苑的快樂，各位大菩薩常住在其中，你們應當喜歡這種快樂，不要喜歡世俗的慾望之樂。'

當時惡魔怨對天女們說：'你們可以來了，現在要和你們一起返回天宮。'眾天女回答說：'惡魔你走吧，我們不再和你一起返回。為什麼呢？你已經把我們佈施給這位居士了，怎麼還能和你一起回去呢？我們現在喜歡法苑的快樂，不喜歡世俗的慾望之樂，你可以自己回去了。'當時惡魔怨對無垢稱（Vimalakirti）說：'是的，大居士！可以捨棄這些女子，對於一切所有內心不貪戀而惠施的，這就是菩薩摩訶薩啊。'無垢稱（Vimalakirti）說：'我已經捨棄了，你可以帶走，應當讓你們一切有情的法愿都得到滿足。'

當時眾天女向無垢稱（Vimalakirti）行禮並問道：'是的，大居士！我們這些女子回到魔宮后該如何修行呢？'無垢稱（Vimalakirti）說：'各位姊妹應當知道：有一種微妙的法門名叫無盡燈，你們應當學習。'天女們又問：'什麼叫做無盡燈呢？'回答說：'各位姊妹！譬如一盞燈點燃成百上千盞燈，黑暗的地方都明亮了，光明始終不會窮盡，也不會減少。像這樣，各位姊妹！一位菩薩勸發建立成百上千俱胝那由他的眾生趣求無上正等菩提，而這位菩薩的菩提之心始終不會窮盡，也不會減少，反而更加增長。像這樣，爲了他人方便善巧地宣說正法，對於各種善法反而更加增長，始終不會窮盡，也不會減少。各位姊妹應當知道：這種微妙的法門名叫無盡燈，你們應當學習。即使住在魔宮，也應當勸導無量的天子、天女發起菩提心，你們這就叫做真正報答如來的恩德。

【English Translation】 English version: 'They delight in protecting and cherishing evil friends, delight in skillfully employing expedient means, delight in joyfully believing in all Dharmas, and delight in the supreme and wonderful joy of diligently cultivating all the limbs of enlightenment without negligence. Thus, sisters, this is the great Dharma garden of joy for Bodhisattvas. Great Bodhisattvas constantly dwell in this Dharma garden of joy. You should delight in this joy and not delight in the joy of desires.'

At that time, the evil Mara (demon) said to the goddesses: 'You may come now, I want to return to the heavenly palace with you.' The goddesses replied: 'Mara (demon), go away, we will no longer return with you. Why? You have already given us to this householder, how can we return with you? We now delight in the joy of the Dharma garden, not in the joy of desires. You can return alone.' At that time, the evil Mara (demon) said to Vimalakirti (無垢稱): 'O great householder! One should relinquish these women. A Bodhisattva-Mahasattva is one who bestows everything without attachment in his heart.' Vimalakirti (無垢稱) said: 'I have already relinquished them. You may take them away and fulfill the Dharma vows of all sentient beings.'

At that time, the goddesses bowed to Vimalakirti (無垢稱) and asked: 'O great householder! How should we goddesses practice when we return to the Mara's (demon's) palace?' Vimalakirti (無垢稱) said: 'Sisters, you should know that there is a wonderful Dharma gate called the Inexhaustible Lamp. You should learn it.' The goddesses further asked: 'What is called the Inexhaustible Lamp?' He replied: 'Sisters, for example, one lamp lights hundreds of thousands of lamps, and all dark places become bright. The light will never be exhausted, nor will it diminish. Likewise, sisters, one Bodhisattva encourages and establishes hundreds of thousands of kotis of nayutas of beings to seek unsurpassed, perfect enlightenment. And this Bodhisattva's mind of enlightenment will never be exhausted, nor will it diminish, but will increase even more. Likewise, by skillfully expounding the Dharma for the sake of others, one's own good Dharmas will increase even more, never being exhausted, nor diminishing. Sisters, you should know that this wonderful Dharma gate is called the Inexhaustible Lamp. You should learn it. Even though you dwell in the Mara's (demon's) palace, you should encourage countless devas and goddesses to generate the Bodhi mind. This is what is called truly repaying the kindness of the Tathagata.'

報，亦是饒益一切有情。』是諸天女恭敬頂禮無垢稱足。時無垢稱舍先制持惡魔神力，令惡魔怨與諸眷屬忽然不現還於本宮。

「世尊！是無垢稱有如是等自在神力、智慧辯才、變現說法，故我不任詣彼問疾。」

爾時，世尊告長者子蘇達多言：「汝應往詣無垢稱所問安其疾。」

時蘇達多白言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔自於父舍七日七夜作大祠會，供養一切沙門、婆羅門及諸外道、貧窮、下賤、孤獨、乞人。而此大祠期滿七日，時無垢稱來入會中而謂我言：『唯，長者子！夫祠會者不應如汝今此所設。汝今應設法施祠會，何用如是財施祠為？』我言：『居士！何等名為法施祠會？』彼答我言：『法施祠者，無前、無後，一時供養一切有情，是名圓滿法施祠會。其事云何？謂以無上菩提行相引發大慈、以諸有情解脫行相引發大悲、以諸有情隨喜行相引發大喜、以攝正法攝智行相引發大舍、以善寂靜調伏行相引發佈施波羅蜜多、以化犯禁有情行相引發凈戒波羅蜜多、以一切法無我行相引發堪忍波羅蜜多、以善遠離身心行相引發精進波羅蜜多、以其最勝覺支行相引發靜慮波羅蜜多、以聞一切智智行相引發般若波羅蜜多、以化一切眾生行相引發修空、以治一切有為行相引修無相、

【現代漢語翻譯】現代漢語譯本：』是的，這也是饒益一切有情眾生的行為。』那些天女恭敬地頂禮無垢稱（Vimalakirti）的足。當時，無垢稱捨棄了先前制伏惡魔的神力，讓惡魔怨及其眷屬忽然消失，返回到他們原來的宮殿。

『世尊！這位無垢稱具有如此自在的神力、智慧辯才、變現說法的能力，所以我不能勝任去他那裡問候疾病。』

這時，世尊告訴長者子蘇達多（Sudatta）說：『你應該去無垢稱那裡問候他的疾病。』

當時，蘇達多稟告說：『世尊！我不能勝任去他那裡問候疾病。這是什麼原因呢？我記得以前在父親的家裡，連續七天七夜舉辦大型祭祀聚會，供養所有的沙門（Sramana）、婆羅門（Brahmana）以及各種外道、貧窮的人、**的人、孤獨的人、乞討的人。而這個大型祭祀聚會期滿七天時，無垢稱來到聚會中對我說：『喂，長者子！祭祀聚會不應該像你現在這樣設定。你現在應該設定法施的祭祀聚會，為什麼要像這樣設定財施的祭祀聚會呢？』我說：『居士！什麼叫做做法施的祭祀聚會呢？』他回答我說：『法施的祭祀，沒有前後之分，一時供養一切有情眾生，這叫做圓滿的法施祭祀聚會。這件事是怎麼做的呢？就是以無上菩提的行相引發大慈心，以諸有情眾生解脫的行相引發大悲心，以諸有情眾生隨喜的行相引發大喜心，以攝取正法、攝取智慧的行相引發大舍心，以善良寂靜調伏的行相引發佈施波羅蜜多（Dāna-pāramitā，佈施度），以教化觸犯禁戒的有情眾生的行相引發凈戒波羅蜜多（Śīla-pāramitā，持戒度），以一切法無我的行相引發堪忍波羅蜜多（Kṣānti-pāramitā，忍辱度），以善於遠離身心的行相引發精進波羅蜜多（Vīrya-pāramitā，精進度），以最殊勝的覺支的行相引發靜慮波羅蜜多（Dhyāna-pāramitā，禪定度），以聽聞一切智智的行相引發般若波羅蜜多（Prajñā-pāramitā，智慧度），以教化一切眾生的行相引發修空性，以治理一切有為法的行相引發修無相，』

【English Translation】 English version: 'Yes, it is also beneficial to all sentient beings.' The goddesses respectfully bowed at Vimalakirti's feet. At that time, Vimalakirti relinquished the demonic power he had previously used to subdue the demons, causing the demon Mara and his retinue to suddenly disappear and return to their original palace.

'World Honored One! This Vimalakirti has such自在(zizai, self-mastery) divine powers, wisdom, eloquence, transformation, and the ability to expound the Dharma, so I am not capable of visiting him to inquire about his illness.'

At that time, the World Honored One said to the elder's son, Sudatta: 'You should go to Vimalakirti's place to inquire about his illness.'

Then, Sudatta replied: 'World Honored One! I am not capable of visiting him to inquire about his illness. Why is that? I remember that in the past, in my father's house, I held a grand sacrificial gathering for seven days and seven nights, offering to all Sramanas (ascetics), Brahmanas (priests), and various heretics, the poor, the **, the lonely, and beggars. When this grand sacrificial gathering reached its seventh day, Vimalakirti came into the gathering and said to me: 'Hey, elder's son! A sacrificial gathering should not be set up as you have done now. You should now set up a Dharma-giving sacrificial gathering. Why set up a wealth-giving sacrificial gathering like this?' I said: 'Layman! What is called a Dharma-giving sacrificial gathering?' He replied: 'A Dharma-giving sacrifice is without before or after, offering to all sentient beings at once. This is called a complete Dharma-giving sacrificial gathering. How is it done? It is to generate great compassion with the aspect of unsurpassed Bodhi, to generate great sorrow with the aspect of liberating all sentient beings, to generate great joy with the aspect of rejoicing with all sentient beings, to generate great equanimity with the aspect of embracing the true Dharma and embracing wisdom, to cultivate Dāna-pāramitā (perfection of giving) with the aspect of good tranquility and taming, to cultivate Śīla-pāramitā (perfection of morality) with the aspect of transforming sentient beings who violate precepts, to cultivate Kṣānti-pāramitā (perfection of patience) with the aspect of the non-self of all dharmas, to cultivate Vīrya-pāramitā (perfection of vigor) with the aspect of being good at distancing oneself from body and mind, to cultivate Dhyāna-pāramitā (perfection of meditation) with the aspect of the most supreme enlightenment factors, to cultivate Prajñā-pāramitā (perfection of wisdom) with the aspect of hearing all-knowing wisdom, to cultivate emptiness with the aspect of transforming all sentient beings, to cultivate no-form with the aspect of governing all conditioned dharmas,'

以故作意受生行相引修無愿、以善攝受正法行相引發大力、以善修習攝事行相引發命根、以如一切有情仆隸敬事行相引發無慢、以不堅實貿易一切堅實行相引發證得堅身命財、以其六種隨念行相引發正念、以修凈妙諸法行相引發意樂、以勤修習正行行相引發凈命、以凈歡喜親近行相引發親近承事聖賢、以不憎恚非聖行相引調伏心、以善清凈出家行相引發清凈增上意樂、以常修習中道行相引發方便善巧多聞、以無諍法通達行相引發常居阿練若處、以正趣求佛智行相引發宴坐、以正息除一切有情煩惱行相引發善修瑜伽師地、以具相好成熟有情莊嚴清凈佛土行相引發廣大妙福資糧、以知一切有情心行隨其所應說法行相引發廣大妙智資糧、以于諸法無取無舍一正理門悟入行相引發廣大妙慧資糧、以斷一切煩惱習氣諸不善法障礙行相引發證得一切善法、以隨覺悟一切智智一切善法資糧行相引發證行一切所修菩提分法。汝善男子！如是名為法施祠會。若諸菩薩安住如是法施祠會名大施主，普為世間天人供養。』

「世尊！彼大居士說此法時，梵志眾中二百梵志皆發無上正等覺心。我于爾時嘆未曾有，得凈歡喜，恭敬頂禮彼大士足，解寶瓔珞價直百千慇勤奉施。彼不肯取，我言：『大士！哀愍我故，愿必納受。若自不須，心所

【現代漢語翻譯】現代漢語譯本『因此，以作意受生之行相引導修習無愿，以善於攝受正法之行相引發大力，以善於修習攝事之行相引發命根，以如對待一切有情如同仆隸般恭敬侍奉之行相引發無慢，以不堅實之貿易換取一切堅實之行相引發證得堅固之身命財產，以六種隨念之行相引發正念，以修習清凈美妙諸法之行相引發意樂，以勤奮修習正行之行相引發清凈之生命，以清凈歡喜親近之行相引發親近承事聖賢，以不憎恨非聖之行相引導調伏內心，以善於清凈出家之行相引發清凈增上之意樂，以常修習中道之行相引發方便善巧多聞，以無諍之法通達之行相引發常居阿練若處，以正確趣求佛智之行相引發宴坐，以正確息除一切有情煩惱之行相引發善於修習瑜伽師地，以具足相好成熟有情莊嚴清凈佛土之行相引發廣大妙福資糧，以知曉一切有情心行隨其所應說法之行相引發廣大妙智資糧，以對於諸法無取無舍以一正理之門悟入之行相引發廣大妙慧資糧，以斷除一切煩惱習氣諸不善法障礙之行相引發證得一切善法，以隨覺悟一切智智一切善法資糧之行相引發證行一切所修菩提分法。你這位善男子！這便稱為法施祠會。如果諸位菩薩安住于如此之法施祠會，便可稱為大施主，普遍為世間天人所供養。』

『世尊！那位大居士說此法時，梵志眾中二百位梵志都發起了無上正等覺之心。我于當時讚歎未曾有，獲得清凈歡喜，恭敬頂禮那位大士之足，解下價值百千之寶瓔珞慇勤奉獻。他卻不肯接受，我說：『大士！爲了哀憐我，希望您務必納受。如果自己不需要，心所

【English Translation】 English version 'Therefore, cultivating the aspiration for non-desire by contemplating the nature of intentional rebirth; generating great strength by skillfully embracing the true Dharma; fostering the root of life by diligently practicing the means of gathering; cultivating humility by reverently serving all sentient beings as if they were servants; attaining an indestructible body, life, and wealth by exchanging impermanent transactions for all that is lasting; developing mindfulness through the six recollections; cultivating joy by practicing pure and sublime Dharmas; purifying one's life by diligently engaging in righteous conduct; drawing near to and serving the noble and wise by approaching them with pure joy; subduing the mind by not hating the ignoble; cultivating pure and elevated intention by purifying one's renunciation; developing skillful means and vast learning by constantly practicing the Middle Way; dwelling in secluded forests by understanding the Dharma of non-contention; cultivating solitary meditation by rightly seeking the wisdom of the Buddha; skillfully cultivating the grounds of the Yogācāra by rightly eliminating the afflictions of all sentient beings; generating vast and wondrous merit by adorning pure Buddha-lands with auspicious marks and signs, and by maturing sentient beings; generating vast and wondrous wisdom by knowing the minds and behaviors of all sentient beings and teaching them accordingly; generating vast and wondrous insight by realizing the principle of non-grasping and non-rejection of all phenomena through the one true gate; attaining all virtuous qualities by severing all afflictive habits and obstacles of unwholesome dharmas; and actualizing the practice of all the limbs of enlightenment by realizing the resources of omniscient wisdom and all virtuous qualities. O virtuous man! This is called a Dharma-giving festival. If Bodhisattvas abide in such a Dharma-giving festival, they are called great benefactors, universally venerated by gods and humans in the world.'

'World-Honored One! When that great householder spoke this Dharma, two hundred Brahmins among the Brahmin assembly all generated the mind of unsurpassed, perfect, and complete enlightenment. At that time, I praised what had never been before, obtained pure joy, respectfully bowed at the feet of that great being, and earnestly offered a jeweled necklace worth a hundred thousand. He refused to accept it, and I said, 'Great being! Out of compassion for me, I hope you will certainly accept it. If you do not need it yourself, what your heart

信處隨意施與。』時無垢稱乃受瓔珞，分作二分，一分施此大祠會中最可厭毀貧賤乞人、一分奉彼難勝如來。以神通力令諸大眾皆見他方陽焰世界難勝如來，又見所施一分珠瓔在彼佛上成妙寶臺，四方四臺等分間飾種種莊嚴，甚可愛樂。現如是等神變事已，復作是言：『若有施主以平等心施此會中最下乞人，猶如如來福田之想——無所分別，其心平等，大慈大悲——普施一切不求果報，是名圓滿法施祠祀。』時此乞人見彼神變、聞其所說得不退轉增上意樂，便發無上正等覺心。

「世尊！彼大居士具如是等自在神變、無礙辯才，故我不任詣彼問疾。」

如是，世尊一一別告諸大菩薩：「令往居士無垢稱所問安其疾。」是諸菩薩各各向佛說其本緣，贊述大士無垢稱言，皆曰：「不任詣彼問疾。」

說無垢稱經卷第二大正藏第 14 冊 No. 0476 說無垢稱經

說無垢稱經卷第三

大唐三藏法師玄奘譯

問疾品第五

爾時，佛告妙吉祥言：「汝今應詣無垢稱所慰問其疾。」

時妙吉祥白言：「世尊！彼大士者難為酬對，深入法門善能辯說，住妙辯才覺慧無礙。一切菩薩所為事業皆已成辦，諸大菩薩及諸如來秘密之處悉能隨入，善攝眾魔，巧便無礙。已到

【現代漢語翻譯】現代漢語譯本：『可以隨意佈施給任何需要的人。』當時，無垢稱（Vimalakirti，一位在家菩薩的名字）接受了瓔珞，將其分成兩份，一份佈施給這次大法會中最令人厭惡、最貧窮卑賤的乞丐，一份供奉給難勝如來（Durdharsha Tathagata，佛名）。他以神通力讓所有大眾都看到他方陽焰世界（another world）的難勝如來，又看到所佈施的一份珠瓔在那尊佛的身上變成美妙的寶臺，四面四臺等分間隔裝飾著種種莊嚴，非常可愛。顯現了這樣的神通變化之後，他又說：『如果有施主以平等心佈施給這次法會中最卑賤的乞丐，就像對待如來福田一樣——沒有分別心，內心平等，大慈大悲——普遍佈施一切而不求回報，這叫做圓滿的法施供養。』當時，這些乞丐看到這樣的神通變化，聽到他所說的話，得到了不退轉的增上意樂，便發起了無上正等覺心。『世尊！那位大居士具有這樣自在的神通變化、無礙的辯才，所以我不能勝任去他那裡問候疾病。』就這樣，世尊一一分別告訴各位大菩薩：『讓你們去居士無垢稱那裡問候他的疾病。』這些菩薩各自向佛述說自己的本緣，贊述大士無垢稱，都說：『不能勝任去他那裡問候疾病。』《說無垢稱經》卷第二大正藏第 14 冊 No. 0476 《說無垢稱經》《說無垢稱經》卷第三大唐三藏法師玄奘譯問疾品第五這時，佛告訴妙吉祥（Manjushri，文殊菩薩的名字）說：『你現在應該去無垢稱那裡慰問他的疾病。』當時，妙吉祥回答說：『世尊！那位大士難以應對，深入法門，善於辯說，安住於美妙的辯才，覺悟的智慧沒有障礙。一切菩薩所應做的事業都已經完成，各位大菩薩以及諸位如來的秘密之處都能隨意進入，善於攝伏眾魔，巧妙方便沒有障礙。已經到達了……』

【English Translation】 English version: 'You may freely give to anyone in need.' Then Vimalakirti (name of a lay bodhisattva) received the necklaces and divided them into two parts. One part he gave to the most repulsive, poor, and lowly beggars in that great assembly, and the other part he offered to Durdharsha Tathagata (name of a Buddha). By his supernatural power, he caused all the assembly to see Durdharsha Tathagata in the world of blazing flames (another world), and also to see the portion of pearl necklaces he had given transformed into a wonderful jeweled dais on that Buddha, with four sides and four platforms equally spaced, adorned with various decorations, exceedingly lovely. Having displayed such miraculous transformations, he further said: 'If a donor gives with an equal mind to the lowest beggar in this assembly, regarding them as a field of merit like the Tathagata—without discrimination, with an equal mind, great compassion, and universal giving without seeking reward—this is called a complete Dharma offering and sacrifice.' At that time, those beggars, seeing those miraculous transformations and hearing his words, gained irreversible, superior intention and aroused the mind of unsurpassed, perfect enlightenment. 'World-Honored One! That great householder possesses such自在(self-mastery) supernatural transformations and unimpeded eloquence, therefore I am not capable of going to him to inquire about his illness.' Thus, the World-Honored One individually told each of the great Bodhisattvas: 'Have you go to the householder Vimalakirti to inquire about his illness.' Each of these Bodhisattvas recounted their own past experiences to the Buddha, praising the great being Vimalakirti, and all said: 'I am not capable of going to him to inquire about his illness.' The Second Scroll of the Sutra of Vimalakirti Taisho Tripitaka Volume 14, No. 0476 The Sutra of Vimalakirti The Third Scroll of the Sutra of Vimalakirti Translated by the Tang Dynasty Tripitaka Master Xuanzang Chapter Five: Inquiry about Illness At that time, the Buddha said to Manjushri (name of a Bodhisattva): 'You should now go to Vimalakirti to inquire about his illness.' Then Manjushri replied: 'World-Honored One! That great being is difficult to engage with, deeply versed in the Dharma, skilled in eloquent speech, abiding in wonderful eloquence, with unobstructed wisdom of enlightenment. All the activities that Bodhisattvas should accomplish have already been completed. He can freely enter the secret realms of all the great Bodhisattvas and all the Tathagatas, is skilled in subduing all demons, and has skillful means without obstruction. He has arrived at...'

最勝無二無雜法界，所行究竟彼岸，能於一相莊嚴法界說無邊相莊嚴法門。了達一切有情根行，善能遊戲最勝神通，到大智慧巧方便趣。已得一切問答抉擇無畏自在，非諸下劣言辯詞鋒所能抗對。雖然，我當承佛威神詣彼問疾，若當至彼隨己力能與其談論。」

於是，眾中有諸菩薩及大弟子、釋梵、護世、諸天子等咸作是念：「今二菩薩皆具甚深廣大勝解，若相抗論，決定宣說微妙法教。我等今者為聞法故，亦應相率隨從詣彼。」是時眾中八千菩薩、五百聲聞、無量百千釋梵、護世、諸天子等，為聞法故皆請隨往。

時妙吉祥與諸菩薩、大弟子眾、釋梵、護世及諸天子，咸起恭敬頂禮世尊，前後圍繞出庵羅林詣廣嚴城，至無垢稱所欲問其疾。

時無垢稱心作是念：「今妙吉祥與諸大眾俱來問疾，我今應以己之神力空其室內，除去一切床座、資具及諸侍者、衛門人等，唯置一床現疾而臥。」時無垢稱作是念已，應時即以大神通力令其室空除諸所有，唯置一床現疾而臥。

時妙吉祥與諸大眾俱入其舍，但見室空無諸資具、門人、侍者，唯無垢稱獨寢一床。

時無垢稱見妙吉祥唱言：「善來，不來而來、不見而見、不聞而聞。」

妙吉祥言：「如是，居士！若已來者不可復來，若已去

【現代漢語翻譯】現代漢語譯本：最殊勝、無二元、無雜染的法界，所行到達究竟的彼岸，能以一相莊嚴法界宣說無邊相莊嚴的法門。通達一切有情（眾生）的根器和行為，善於運用最殊勝的神通，到達大智慧的巧妙方便之境。已經獲得一切問答抉擇的無畏自在，不是那些低下淺薄的言辭辯論所能對抗的。雖然如此，我應當憑藉佛的威神前往問候他的疾病，如果到了那裡，就盡我所能與他談論。』於是，大眾中有諸位菩薩以及大弟子、釋（帝釋天）、梵（梵天）、護世（四大天王）、諸天子等都這樣想：『如今文殊師利菩薩和維摩詰菩薩都具有甚深廣大的殊勝理解，如果相互辯論，必定宣說微妙的佛法教義。我們現在爲了聽聞佛法，也應該相互跟隨前往。』這時，大眾中有八千菩薩、五百聲聞、無量百千的釋、梵、護世、諸天子等，爲了聽聞佛法都請求跟隨前往。這時，文殊師利與諸位菩薩、大弟子眾、釋、梵、護世以及諸天子，都起身恭敬地頂禮世尊（釋迦牟尼佛），前後圍繞著離開庵羅林，前往廣嚴城，去無垢稱（維摩詰）的住所問候他的疾病。這時，無垢稱（維摩詰）心中這樣想：『現在文殊師利與諸位大眾一同前來問候我的疾病，我現在應當用我的神通力清空我的房間，除去一切床座、用具以及侍者、守門人等，只留下一張床，讓我顯現生病而臥。』這時，無垢稱（維摩詰）這樣想完，立刻就用大神通力讓他的房間空無一物，除去所有東西，只留下一張床，讓他顯現生病而臥。這時，文殊師利與諸位大眾一同進入他的住所，只見房間空空蕩蕩，沒有各種用具、門人、侍者，只有無垢稱（維摩詰）獨自躺在一張床上。這時，無垢稱（維摩詰）看見文殊師利，說道：『歡迎，不來而來、不見而見、不聞而聞。』文殊師利說：『是的，居士！如果已經來過，就不可能再來，如果已經離去

【English Translation】 English version: The most supreme, non-dual, and unmixed Dharma Realm, whose practice reaches the ultimate shore, is capable of expounding the Dharma gate of boundless adornments of aspects with the one aspect adorned Dharma Realm. Having thoroughly understood the roots and conduct of all sentient beings, being skilled in employing the most supreme supernormal powers, reaching the realm of great wisdom and skillful means. Having already attained fearlessness and freedom in all questions and answers, not being able to be opposed by the inferior and shallow eloquence. Although this is so, I should rely on the Buddha's majestic power to go and inquire about his illness, and if I arrive there, I will discuss with him to the best of my ability.』 Then, among the assembly, there were Bodhisattvas, great disciples, Śakra (帝釋天), Brahmā (梵天), Lokapālas (四大天王), and various devaputras (天子), who all thought: 『Now, both Mañjuśrī Bodhisattva and Vimalakīrti Bodhisattva possess profound and vast superior understanding. If they debate with each other, they will surely expound subtle Dharma teachings. We should now, for the sake of hearing the Dharma, also follow them together.』 At that time, among the assembly, there were eight thousand Bodhisattvas, five hundred Śrāvakas (聲聞), countless hundreds of thousands of Śakra, Brahmā, Lokapālas, and various devaputras, who all requested to follow for the sake of hearing the Dharma. At that time, Mañjuśrī, together with the Bodhisattvas, great disciples, Śakra, Brahmā, Lokapālas, and various devaputras, all rose and respectfully prostrated to the World-Honored One (釋迦牟尼佛), and surrounded him as they left the Amra Grove and went to the city of Vaiśālī (廣嚴城) to inquire about the illness of Vimalakīrti (維摩詰). At that time, Vimalakīrti (維摩詰) thought to himself: 『Now Mañjuśrī and the great assembly are coming together to inquire about my illness. I should now use my supernormal powers to empty my room, removing all beds, seats, furnishings, attendants, and gatekeepers, leaving only one bed for me to lie on, appearing to be ill.』 Having thought this, Vimalakīrti (維摩詰) immediately used his great supernormal powers to empty his room, removing everything, leaving only one bed for him to lie on, appearing to be ill. At that time, Mañjuśrī and the great assembly entered his dwelling together, but only saw an empty room without any furnishings, gatekeepers, or attendants, with only Vimalakīrti (維摩詰) lying alone on a bed. At that time, Vimalakīrti (維摩詰), seeing Mañjuśrī, said: 『Welcome, coming without coming, seeing without seeing, hearing without hearing.』 Mañjuśrī said: 『So it is, householder! If one has already come, one cannot come again; if one has already gone

者不可復去。所以者何？非已來者可施設來、非已去者可施設去，其已見者不可復見、其已聞者不可復聞。且置是事。居士所苦寧可忍不？命可濟不？界可調不？病可療不？可令是疾不至增乎？世尊慇勤致問無量。居士此病少得痊不？動止氣力稍得安不？今此病源從何而起？其生久如當云何滅？」

無垢稱言：「如諸有情無明有愛生來既久，我今此病生亦復爾。遠從前際生死以來，有情既病，我即隨病；有情若愈，我亦隨愈。所以者何？一切菩薩依諸有情久流生死，由依生死便即有病；若諸有情得離疾苦，則諸菩薩無復有病。譬如世間長者居士唯有一子，心極憐愛，見常歡喜無時暫舍。其子若病，父母亦病；若子病癒，父母亦愈。菩薩如是，愍諸有情猶如一子。有情若病，菩薩亦病；有情病癒，菩薩亦愈。」

又言：「是病何所因起？」

「菩薩疾者從大悲起。」

妙吉祥言：「居士！此室何以都空，復無侍者？」

無垢稱言：「一切佛土亦復皆空。」

問：「何以空？」

答：「以空空。」

又問：「此空為是誰空？」

答曰：「此空無分別空。」

又問：「空性可分別耶？」

答曰：「此能分別亦空。所以者何？空性不可分別為空。」

【現代漢語翻譯】現代漢語譯本：『已經過去的事不可再追回。為什麼呢？因為未到來的不能說是已經到來，已經過去的不能說是已經過去，已經見過的不能再見，已經聽過的不能再聽。暫且放下這些事。居士您的痛苦還能忍受嗎？性命還能保全嗎？身體還能調理嗎？疾病還能醫治嗎？能讓這疾病不再加重嗎？』世尊慇勤地問候了無數次。『居士，您的病稍微好些了嗎？行動和氣力稍微安定些了嗎？現在這病源從何而起？這病產生多久了？應當如何才能消除？』無垢稱（Vimalakirti）回答說：『就像所有有情（sentient beings）因無明（ignorance）和愛慾（attachment）而長久以來生死輪迴一樣，我現在的病也是如此。從遙遠的過去生死輪迴以來，有情（sentient beings）生病，我就隨之生病；有情（sentient beings）痊癒，我也隨之痊癒。為什麼呢？一切菩薩（Bodhisattvas）依靠所有有情（sentient beings）長久地流轉生死，由於依靠生死，便有了疾病；如果所有有情（sentient beings）能夠脫離疾病痛苦，那麼所有菩薩（Bodhisattvas）也就沒有疾病了。譬如世間的長者居士只有一個兒子，心中極其憐愛，常見他歡喜，沒有一時一刻捨得離開。他的兒子如果生病，父母也會生病；如果兒子病癒，父母也會痊癒。菩薩（Bodhisattvas）也是這樣，憐憫所有有情（sentient beings）猶如自己的獨子。有情（sentient beings）如果生病，菩薩（Bodhisattvas）也會生病；有情（sentient beings）痊癒，菩薩（Bodhisattvas）也會痊癒。』他又說：『這病是什麼原因引起的？』『菩薩（Bodhisattvas）的疾病是從大悲心（great compassion）而起的。』妙吉祥（Manjushri）說：『居士！這房間為什麼空空蕩蕩的，又沒有侍者呢？』無垢稱（Vimalakirti）說：『一切佛土（Buddha-fields）也都是空（emptiness）的。』問：『為什麼是空（emptiness）的？』答：『因為以空（emptiness）為空（emptiness）。』又問：『這空（emptiness）是誰空（emptiness）的？』答道：『這空（emptiness）是無分別的空（emptiness）。』又問：『空性（emptiness）可以分別嗎？』答道：『這能分別的也是空（emptiness）的。為什麼呢？空性（emptiness）不可被分別成空（emptiness）。』

【English Translation】 English version: 'That which has passed cannot be brought back. Why? Because that which has not come cannot be said to have come, that which has gone cannot be said to have gone, that which has been seen cannot be seen again, that which has been heard cannot be heard again. Let us put aside these matters for now. Layman, is your suffering still bearable? Can your life be sustained? Can your body be regulated? Can your illness be cured? Can this disease be prevented from worsening?' The World-Honored One inquired with boundless concern. 'Layman, has your illness improved even slightly? Are your movements and strength somewhat more stable? From what source does this illness arise? How long has it been present, and how can it be eliminated?' Vimalakirti (無垢稱) replied: 'Just as all sentient beings (有情) have long been subject to birth and death due to ignorance (無明) and attachment (愛慾), so too is my present illness. Since the distant past of birth and death, when sentient beings (有情) are ill, I am also ill; when sentient beings (有情) are healed, I am also healed. Why? All Bodhisattvas (菩薩) rely on sentient beings (有情) who have long been wandering in birth and death, and because of this reliance on birth and death, they become ill; if sentient beings (有情) can be freed from suffering and illness, then the Bodhisattvas (菩薩) will no longer be ill. It is like a wealthy elder who has only one son, whom he cherishes greatly, always delights in seeing, and never leaves for a moment. If his son is ill, the parents are also ill; if the son recovers, the parents also recover. Bodhisattvas (菩薩) are like this, they have compassion for all sentient beings (有情) as if they were their only child. If sentient beings (有情) are ill, Bodhisattvas (菩薩) are also ill; if sentient beings (有情) recover, Bodhisattvas (菩薩) also recover.' He further said: 'What is the cause of this illness?' 'The illness of a Bodhisattva (菩薩) arises from great compassion (大悲心).' Manjushri (妙吉祥) said: 'Layman, why is this room completely empty, and without attendants?' Vimalakirti (無垢稱) said: 'All Buddha-fields (佛土) are also empty (emptiness).' He asked: 'Why are they empty (emptiness)?' He answered: 'Because of emptiness (emptiness) with emptiness (emptiness).' He further asked: 'Whose emptiness (emptiness) is this emptiness (emptiness)?' He replied: 'This emptiness (emptiness) is emptiness (emptiness) without discrimination.' He further asked: 'Can emptiness (emptiness) be discriminated?' He replied: 'That which can discriminate is also empty (emptiness). Why? Emptiness (emptiness) cannot be discriminated as emptiness (emptiness).'

又問：「此空當於何求？」

答曰：「此空當於六十二見中求。」

又問：「六十二見當於何求？」

答曰：「當於諸佛解脫中求。」

又問：「諸佛解脫當於何求？」

答曰：「當於一切有情心行中求。又，仁所問：『何無侍者？』一切魔怨及諸外道皆吾侍也。所以者何？一切魔怨欣贊生死、一切外道欣贊諸見，菩薩于中皆不厭棄，是故魔怨及諸外道皆吾侍者。」

妙吉祥言：「居士此病為何等相？」

答曰：「我病都無色相，亦不可見。」

又問：「此病為身相應？為心相應？」

答曰：「我病非身相應，身相離故；亦身相應，如影像故。非心相應，心相離故；亦心相應，如幻化故。」

又問：「地界、水、火、風界，於此四界何界之病？」

答曰：「諸有情身皆四大起，以彼有病是故我病；然此之病非即四界，界性離故。」

無垢稱言：「菩薩應云何慰喻有疾菩薩令其歡喜？」

妙吉祥言：「示身無常而不勸厭離於身、示身有苦而不勸樂於涅槃、示身無我而勸成熟有情、示身空寂而不勸修畢竟寂滅、示悔先罪而不說罪有移轉，勸以己疾愍諸有情令除彼疾、勸念前際所受眾苦饒益有情、勸憶所修無量善本令修凈命、勸勿驚

【現代漢語翻譯】現代漢語譯本又問：『這個空性應當在哪裡尋求？』答道：『這個空性應當在六十二見（Sixty-two Views，各種錯誤的哲學觀點）中尋求。』又問：『六十二見應當在哪裡尋求？』答道：『應當在諸佛的解脫中尋求。』又問：『諸佛的解脫應當在哪裡尋求？』答道：『應當在一切有情（sentient beings，有感覺的生命）的心行中尋求。』又，您問：『為什麼沒有侍者？』一切魔怨（demons and enemies，阻礙修行的負面力量）以及各種外道（non-Buddhist religions，佛教以外的宗教）都是我的侍者。為什麼這麼說呢？一切魔怨都欣然讚歎生死輪迴，一切外道都欣然讚歎各種見解，菩薩（Bodhisattva，發願成佛的修行者）對於這些都不厭棄，所以魔怨以及各種外道都是我的侍者。妙吉祥（Manjushri，文殊菩薩）說：『居士，這個病是什麼樣的相狀？』答道：『我的病根本沒有色相，也是不可見的。』又問：『這個病是與身體相應？還是與心相應？』答道：『我的病不是與身體相應，因為身體的自性是遠離的；也可以說是與身體相應，就像影像一樣。不是與心相應，因為心的自性是遠離的；也可以說是與心相應，就像幻化一樣。』又問：『地界（earth element，堅硬性）、水界（water element，流動性）、火界（fire element，熱能）、風界（wind element，運動），在這四大界中，是哪一界的病？』答道：『所有有情的身軀都是由四大組成的，因為他們有病，所以我也有病；然而這個病不是四大本身，因為四大界的自性是遠離的。』無垢稱（Vimalakirti，維摩詰）說：『菩薩應該如何慰問有疾病的菩薩，使他們歡喜呢？』妙吉祥（Manjushri，文殊菩薩）說：『向他們展示身體的無常，但不勸他們厭離身體；向他們展示身體的痛苦，但不勸他們貪求涅槃（Nirvana，解脫）；向他們展示身體的無我，而勸他們成熟有情；向他們展示身體的空寂，但不勸他們修習畢竟寂滅；向他們展示懺悔過去的罪業，但不說罪業可以轉移，勸他們以自己的疾病憐憫其他有情，使他們消除疾病；勸他們憶念過去所受的各種痛苦，饒益有情；勸他們憶念所修的無量善根，使他們修習清凈的生命；勸他們不要驚慌』

【English Translation】 English version Again he asked: 'Where should this emptiness be sought?' He answered: 'This emptiness should be sought in the sixty-two views (Sixty-two Views, various erroneous philosophical viewpoints).' Again he asked: 'Where should the sixty-two views be sought?' He answered: 'They should be sought in the liberation of all Buddhas.' Again he asked: 'Where should the liberation of all Buddhas be sought?' He answered: 'It should be sought in the mental activities of all sentient beings (sentient beings, beings with consciousness).』 Furthermore, you asked: 『Why are there no attendants?』 All demons and enemies (demons and enemies, negative forces that hinder practice) and all non-Buddhist religions (non-Buddhist religions, religions other than Buddhism) are my attendants. Why is that? All demons and enemies gladly praise birth and death, all non-Buddhists gladly praise various views, and Bodhisattvas (Bodhisattva, practitioners who vow to become Buddhas) do not reject any of these. Therefore, demons and enemies and all non-Buddhists are my attendants.』 Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'Layman, what is the nature of this illness?' He answered: 'My illness has no form or appearance at all, nor can it be seen.' Again he asked: 'Is this illness associated with the body or with the mind?' He answered: 'My illness is not associated with the body, because the nature of the body is detachment; it can also be said to be associated with the body, like a reflection. It is not associated with the mind, because the nature of the mind is detachment; it can also be said to be associated with the mind, like an illusion.' Again he asked: 'The earth element (earth element, solidity), water element (water element, fluidity), fire element (fire element, heat), and wind element (wind element, motion), among these four elements, which element is the illness of?' He answered: 'The bodies of all sentient beings are composed of the four elements. Because they are ill, I am also ill; however, this illness is not the four elements themselves, because the nature of the elements is detachment.' Vimalakirti (Vimalakirti, a wise layperson) said: 'How should a Bodhisattva comfort a sick Bodhisattva to make them happy?' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'Show them the impermanence of the body, but do not encourage them to be disgusted with the body; show them the suffering of the body, but do not encourage them to delight in Nirvana (Nirvana, liberation); show them the selflessness of the body, but encourage them to mature sentient beings; show them the emptiness of the body, but do not encourage them to cultivate ultimate extinction; show them repentance for past sins, but do not say that sins can be transferred, encourage them to have compassion for other sentient beings because of their own illness, so that they can eliminate their illnesses; encourage them to remember the various sufferings they have experienced in the past, to benefit sentient beings; encourage them to remember the immeasurable roots of goodness they have cultivated, to cultivate a pure life; encourage them not to be alarmed.'

怖精勤堅勇、勸發弘願作大醫王療諸有情身心眾病令永寂滅，菩薩應如是慰喻有疾菩薩令其歡喜。」

妙吉祥言：「有疾菩薩云何調伏其心？」

無垢稱言：「有疾菩薩應作是念：『今我此病皆從前際虛妄、顛倒、分別煩惱所起業生，身中都無一法真實，是誰可得而受此病？』所以者何？四大和合假名為身，大中無主，身亦無我。此病若起要由執我，是中不應妄生我執。當了此執是病根本，由此因緣應除一切有情我想，安住法想。應作是念：『眾法和合共成此身生滅流轉，生唯法生、滅唯法滅。』如是，諸法展轉相續互不相知，竟無思念，生時不言我生、滅時不言我滅。

「有疾菩薩應正了知如是法想：『我此法想即是顛倒。』夫法想者即是大患，我應除滅，亦當除滅一切有情如是大患。云何能除如是大患？謂當除滅我我所執。云何能除我我所執？謂離二法。云何離二法？謂內法外法畢竟不行。云何二法畢竟不行？謂觀平等無動、無搖、無所觀察。云何平等？謂我涅槃二俱平等。所以者何？二性空故。此二既無，誰復為空？但以名字假說為空；此二不實，平等見已無有餘病，唯有空病。應觀如是，空病亦空。所以者何？如是空病畢竟空故。有疾菩薩應無所受而受諸受，若於佛法未得圓滿，不應滅受

【現代漢語翻譯】現代漢語譯本：怖畏精進、堅毅勇敢，勸導發起弘大誓願，作為偉大的醫王，醫治所有眾生的身心疾病，使他們永遠寂滅。菩薩應當這樣慰問有疾病的菩薩，使他們歡喜。

妙吉祥（Manjushri，文殊菩薩的別名）說：『有疾病的菩薩應該如何調伏自己的心呢？』

無垢稱（Vimalakirti，維摩詰的別名）說：『有疾病的菩薩應當這樣想：『現在我的這個疾病，都是從過去虛妄、顛倒、分別煩惱所產生的業而生。身體中沒有一法是真實的，誰能夠真正承受這個疾病呢？』為什麼這樣說呢？四大（地、水、火、風）和合，假名為身，四大之中沒有主宰，身體也沒有我。這個疾病如果產生，一定是因為執著於我，所以不應該妄生我執。應當明白這個執著是疾病的根本，因此應當去除一切眾生的我相，安住於法想。應當這樣想：『眾法和合共同形成這個身體，生滅流轉，生只是法的生，滅只是法的滅。』這樣，諸法輾轉相續，互相不相知，最終沒有思念，生的時候不說我生，滅的時候不說我滅。

『有疾病的菩薩應當正確地了知這樣的法想：『我的這個法想就是顛倒。』法想就是大的禍患，我應當除滅，也應當除滅一切眾生這樣的大禍患。』怎樣才能除滅這樣的大禍患呢？就是要除滅我執和我所執。怎樣才能除滅我執和我所執呢？就是要離開二法。怎樣離開二法呢？就是內心法和外在法都徹底不行。怎樣才能使二法徹底不行呢？就是要觀察平等，沒有動搖，沒有觀察。什麼是平等呢？就是我和涅槃二者都是平等的。為什麼這樣說呢？因為二者的自性都是空性的。這兩個既然都沒有，誰又會是空呢？只是用名字假說為空；這兩個不真實，平等地見到之後就沒有其他的疾病，只有空病。應當觀察這樣，空病也是空。為什麼這樣說呢？因為這樣的空病畢竟是空性的。有疾病的菩薩應當無所受而受諸受，如果對於佛法還沒有得到圓滿，不應該滅受。』

【English Translation】 English version: Fearing diligence, being firm and brave, encouraging and initiating great vows, acting as a great King of Medicine, healing all sentient beings' physical and mental illnesses, enabling them to attain eternal quiescence. Bodhisattvas should thus comfort ailing Bodhisattvas, causing them to rejoice.

Manjushri (妙吉祥, a Bodhisattva representing wisdom) said: 'How should ailing Bodhisattvas subdue their minds?'

Vimalakirti (無垢稱, a lay Buddhist known for his profound wisdom) said: 'Ailing Bodhisattvas should contemplate thus: 'This illness of mine now arises from the karma produced by past illusory, inverted, and discriminating afflictions. Within the body, there is not a single truly existent dharma; who can truly receive this illness?' Why is this so? The four great elements (四大, earth, water, fire, and wind) combine to form a provisional name called 'body.' Within the great elements, there is no master; the body also has no self. If this illness arises, it must be due to attachment to self; one should not falsely generate self-grasping within it. One should understand that this grasping is the root of illness; due to this cause, one should eliminate all sentient beings' perception of self and abide in the perception of dharma. One should contemplate thus: 'The aggregation of all dharmas together forms this body, which undergoes birth, death, and flowing transformation. Birth is merely the birth of dharma; death is merely the death of dharma.' Thus, all dharmas continuously succeed each other, not knowing each other, ultimately without thought or conception. At the time of birth, they do not say 'I am born'; at the time of death, they do not say 'I am dying.'

'Ailing Bodhisattvas should correctly understand such a perception of dharma: 'This perception of dharma of mine is itself inverted.' The perception of dharma is a great affliction; I should eliminate it, and I should also eliminate such a great affliction for all sentient beings.' How can one eliminate such a great affliction? By eliminating the grasping of self and what belongs to self. How can one eliminate the grasping of self and what belongs to self? By separating from the two dharmas. How does one separate from the two dharmas? By completely ceasing the functioning of inner and outer dharmas. How does one completely cease the functioning of the two dharmas? By observing equality, without movement, without shaking, without observation. What is equality? It is that I and Nirvana (涅槃) are both equal. Why is this so? Because the nature of both is emptiness. Since these two do not exist, who then is empty? It is merely a provisional designation spoken of as emptiness; these two are not real. Having seen equality, there are no remaining illnesses, only the illness of emptiness. One should observe thus: the illness of emptiness is also empty. Why is this so? Because such an illness of emptiness is ultimately empty. Ailing Bodhisattvas should receive all sensations without attachment. If one has not yet attained perfection in the Buddhadharma, one should not extinguish sensations.'

而有所證，應離能受所受諸法。若苦觸身應愍險趣一切有情，發趣大悲除彼眾苦。

「有疾菩薩應作是念：『既除己疾，亦當除去有情諸疾。』如是，除去自他疾時，無有少法而可除者，應正觀察疾起因緣，速令除滅，為說正法。何等名為疾之因緣？謂有緣慮。諸有緣慮皆是疾因，有緣慮者皆有疾故。何所緣慮？謂緣三界。云何應知如是緣慮？謂正了達此有緣慮都無所得，若無所得則無緣慮。云何絕緣慮？謂不緣二見。何等二見？謂內見、外見。若無二見則無所得，既無所得緣慮都絕，緣慮絕故則無有疾，若自無疾則能斷滅有情之疾。

「又，妙吉祥！有疾菩薩應如是調伏其心：唯菩薩菩提能斷一切老、病、死苦。若不如是，己所勤修即為虛棄。所以者何？譬如有人能勝怨敵乃名勇健；若能如是永斷一切老、病、死苦乃名菩薩。

「又，妙吉祥！有疾菩薩應自觀察：如我此病，非真、非有；一切有情所有諸病亦非真、非有。如是觀時，不應以此愛見纏心於諸有情發起大悲，唯應為斷客塵煩惱于諸有情發起大悲。所以者何？菩薩若以愛見纏心於諸有情發起大悲，即于生死而有疲厭；若為斷除客塵煩惱于諸有情發起大悲，即于生死無有疲厭。菩薩如是為諸有情處在生死能無疲厭，不為愛見纏繞其心；以

【現代漢語翻譯】現代漢語譯本：如果有所證悟，應當遠離能受和所受的諸法。如果苦痛觸及身體，應當憐憫處於險惡境地的所有眾生，發起廣大的慈悲心，去除他們的種種痛苦。

患病的菩薩應當這樣想：『既然已經去除了自己的疾病，也應當去除眾生的各種疾病。』像這樣，在去除自己和他人疾病的時候，沒有絲毫的法是可以去除的，應當正確地觀察疾病生起的原因和條件，迅速地使之滅除，併爲他們宣說正法。什麼叫做疾病的因緣呢？就是有所緣的思慮。所有有所緣的思慮都是疾病的因，因為有所緣的思慮的人都會有疾病。所緣的思慮是什麼呢？就是緣於三界。應當如何知道這樣的緣慮呢？就是正確地了達這種有所緣的思慮都是沒有所得的，如果沒有所得，那就沒有緣慮。如何斷絕緣慮呢？就是不緣於二見。什麼是二見呢？就是內見和外見。如果沒有二見，那就沒有所得，既然沒有所得，緣慮就完全斷絕了，緣慮斷絕了，就沒有疾病了，如果自己沒有疾病，就能斷滅眾生的疾病。

還有，妙吉祥（Manjushri）！患病的菩薩應當這樣調伏自己的心：只有菩薩的菩提心（Bodhi）才能斷除一切的衰老、疾病、死亡的痛苦。如果不是這樣，自己所勤奮修習的就成了虛假的。為什麼這樣說呢？譬如有人能夠戰勝怨敵才叫做勇健；如果能夠像這樣永遠斷除一切的衰老、疾病、死亡的痛苦，才叫做菩薩。

還有，妙吉祥（Manjushri）！患病的菩薩應當自己觀察：像我現在的這種疾病，不是真實的，也不是實在的；一切眾生所有的各種疾病也不是真實的，也不是實在的。像這樣觀察的時候，不應當用愛見之心纏繞，而對眾生髮起大悲心，只應當爲了斷除客塵煩惱，才對眾生髮起大悲心。為什麼這樣說呢？菩薩如果用愛見之心纏繞，而對眾生髮起大悲心，就會對生死產生疲憊厭倦；如果爲了斷除客塵煩惱，才對眾生髮起大悲心，就會對生死沒有疲憊厭倦。菩薩像這樣爲了眾生處在生死之中能夠沒有疲憊厭倦，不被愛見之心纏繞；因為……

【English Translation】 English version: If there is any realization, one should be apart from all dharmas of the receiver and the received. If suffering touches the body, one should have compassion for all sentient beings in dangerous realms, generate great compassion, and remove their various sufferings.

A sick Bodhisattva should think thus: 'Having removed my own illness, I should also remove the various illnesses of sentient beings.' In this way, when removing the illnesses of oneself and others, there is not the slightest dharma that can be removed. One should correctly observe the causes and conditions of the arising of illness, quickly eliminate them, and speak the true Dharma for them. What are called the causes and conditions of illness? They are called conditioned thoughts. All conditioned thoughts are the cause of illness, because those with conditioned thoughts have illness. What are conditioned thoughts? They are thoughts conditioned by the three realms. How should one know such conditioned thoughts? It is by correctly understanding that there is nothing to be gained from such conditioned thoughts. If there is nothing to be gained, then there are no conditioned thoughts. How to cut off conditioned thoughts? It is by not being conditioned by the two views. What are the two views? They are the inner view and the outer view. If there are no two views, then there is nothing to be gained. Since there is nothing to be gained, conditioned thoughts are completely cut off. Because conditioned thoughts are cut off, there is no illness. If one is free from illness, one can cut off the illnesses of sentient beings.

Furthermore, Manjushri (妙吉祥)! A sick Bodhisattva should subdue his mind in this way: Only the Bodhi (菩提) of a Bodhisattva can cut off all the suffering of old age, sickness, and death. If it is not so, then one's diligent cultivation is in vain. Why is this so? For example, one who can defeat enemies is called brave; if one can thus permanently cut off all the suffering of old age, sickness, and death, one is called a Bodhisattva.

Furthermore, Manjushri (妙吉祥)! A sick Bodhisattva should observe himself: Like my illness, it is neither true nor existent; all the illnesses of all sentient beings are also neither true nor existent. When observing in this way, one should not be entangled by love and attachment, and generate great compassion for sentient beings. One should only generate great compassion for sentient beings in order to cut off adventitious defilements. Why is this so? If a Bodhisattva is entangled by love and attachment and generates great compassion for sentient beings, he will be weary of Samsara (生死); if he generates great compassion for sentient beings in order to cut off adventitious defilements, he will not be weary of Samsara (生死). A Bodhisattva, being in Samsara (生死) for the sake of sentient beings, can be without weariness, not being entangled by love and attachment; because...

無愛見纏繞心故，即于生死無有繫縛；以于生死無繫縛故，即得解脫；以于生死得解脫故，即便有力宣說妙法，令諸有情遠離繫縛、證得解脫。世尊依此密意說言：『若自有縛，能解他縛無有是處；若自解縛，能解他縛斯有是處。』是故，菩薩應求解脫，離諸繫縛。

「又，妙吉祥！何等名為菩薩繫縛？何等名為菩薩解脫？若諸菩薩味著所修靜慮解脫等持等至是則名為菩薩繫縛，若諸菩薩以巧方便攝諸有生無所貪著是則名為菩薩解脫；若無方便善攝妙慧是名系縛，若有方便善攝妙慧是名解脫。

「云何菩薩無有方便善攝妙慧名為繫縛？謂諸菩薩以空、無相、無愿之法而自調伏，不以相好瑩飾其身、莊嚴佛土、成熟有情，此諸菩薩無有方便善攝妙慧，名為繫縛。云何菩薩有巧方便善攝妙慧名為解脫？謂諸菩薩以空、無相、無愿之法調伏其心，觀察諸法有相、無相修習作證，復以相好瑩飾其身、莊嚴佛土、成熟有情，此諸菩薩有巧方便善攝妙慧，名為解脫。

「云何菩薩無有方便善攝妙慧名為繫縛？謂諸菩薩安住諸見，一切煩惱纏縛隨眠，修諸善本而不迴向正等菩提，深生執著，此諸菩薩無巧方便善攝妙慧，名為繫縛。云何菩薩有巧方便善攝妙慧名為解脫？謂諸菩薩遠離諸見，一切煩惱纏縛隨眠，修諸

【現代漢語翻譯】現代漢語譯本：因為心中沒有被愛見所纏繞，所以對於生死就沒有繫縛；因為對於生死沒有繫縛，就能夠得到解脫；因為在生死中得到解脫，便有力量宣說妙法，使一切有情眾生遠離繫縛、證得解脫。世尊依據這個密意說：『如果自己被束縛，想要解開他人的束縛，是沒有這種道理的；如果自己解開了束縛，才能解開他人的束縛，這才是可能的。』因此，菩薩應當尋求解脫，遠離各種繫縛。

『此外，妙吉祥（Manjushri，文殊菩薩）！什麼叫做菩薩的繫縛？什麼叫做菩薩的解脫？如果各位菩薩貪戀所修的靜慮、解脫、等持、等至，這就叫做菩薩的繫縛；如果各位菩薩以巧妙的方便來攝受一切有情眾生，而沒有貪戀執著，這就叫做菩薩的解脫；如果沒有方便善巧地攝取妙慧，就叫做繫縛，如果有方便善巧地攝取妙慧，就叫做解脫。

『什麼叫做菩薩沒有方便善巧地攝取妙慧而叫做繫縛？就是各位菩薩用空、無相、無愿的法來調伏自己，不用相好來修飾自己的身體、莊嚴佛土、成熟有情眾生，這些菩薩沒有方便善巧地攝取妙慧，叫做繫縛。什麼叫做菩薩有巧妙方便善巧地攝取妙慧而叫做解脫？就是各位菩薩用空、無相、無愿的法來調伏自己的心，觀察諸法有相、無相，修習並且作證，又用相好來修飾自己的身體、莊嚴佛土、成熟有情眾生，這些菩薩有巧妙方便善巧地攝取妙慧，叫做解脫。

『什麼叫做菩薩沒有方便善巧地攝取妙慧而叫做繫縛？就是各位菩薩安住在各種見解之中，一切煩惱的纏縛和隨眠都存在，修習各種善根卻不迴向于正等菩提，深深地產生執著，這些菩薩沒有巧妙方便善巧地攝取妙慧，叫做繫縛。什麼叫做菩薩有巧妙方便善巧地攝取妙慧而叫做解脫？就是各位菩薩遠離各種見解，一切煩惱的纏縛和隨眠都斷除，修習各種

【English Translation】 English version: Because the mind is not entangled by views of love and attachment, there is no bondage to birth and death; because there is no bondage to birth and death, one can attain liberation; because one attains liberation from birth and death, one has the power to proclaim the wonderful Dharma, enabling all sentient beings to be free from bondage and attain liberation. The World Honored One, based on this secret meaning, said: 『If one is bound oneself, there is no way to untie the bonds of others; if one is free from one's own bonds, then one can untie the bonds of others.』 Therefore, Bodhisattvas should seek liberation and be free from all bonds.

『Furthermore, Manjushri (妙吉祥, Bodhisattva of wisdom)! What is called the bondage of a Bodhisattva? What is called the liberation of a Bodhisattva? If Bodhisattvas are attached to the meditative absorptions (dhyana), liberations (vimoksha), samadhi (等持), and samapatti (等至) they cultivate, this is called the bondage of a Bodhisattva; if Bodhisattvas skillfully use expedient means to gather all sentient beings without any attachment, this is called the liberation of a Bodhisattva; if there are no skillful means to gather excellent wisdom, it is called bondage; if there are skillful means to gather excellent wisdom, it is called liberation.

『What is called a Bodhisattva's bondage due to the lack of skillful means to gather excellent wisdom? It means that Bodhisattvas use the Dharma of emptiness (空), signlessness (無相), and wishlessness (無愿) to tame themselves, without adorning their bodies with excellent marks, adorning Buddha lands, or maturing sentient beings. These Bodhisattvas lack skillful means to gather excellent wisdom and are therefore in bondage. What is called a Bodhisattva's liberation due to the presence of skillful means to gather excellent wisdom? It means that Bodhisattvas use the Dharma of emptiness, signlessness, and wishlessness to tame their minds, observe all dharmas as having signs and being without signs, cultivate and realize them, and also adorn their bodies with excellent marks, adorn Buddha lands, and mature sentient beings. These Bodhisattvas have skillful means to gather excellent wisdom and are therefore liberated.

『What is called a Bodhisattva's bondage due to the lack of skillful means to gather excellent wisdom? It means that Bodhisattvas abide in various views, with all afflictions, entanglements, latent tendencies, cultivating various roots of goodness but not dedicating them to perfect enlightenment (正等菩提), deeply attached to them. These Bodhisattvas lack skillful means to gather excellent wisdom and are therefore in bondage. What is called a Bodhisattva's liberation due to the presence of skillful means to gather excellent wisdom? It means that Bodhisattvas are far from various views, with all afflictions, entanglements, and latent tendencies eliminated, cultivating various

善本而能迴向正等菩提，不生執著，此諸菩薩有巧方便善攝妙慧，名為解脫。

「又，妙吉祥！有疾菩薩應觀諸法身之與疾悉皆無常、苦、空、無我，是名為慧；雖身有疾常在生死，饒益有情曾無厭倦，是名方便。又，觀身心及與諸疾展轉相依，無始流轉生滅無間，非新、非故，是名為慧；不求身心及與諸疾畢竟寂滅，是名方便。

「又，妙吉祥！有疾菩薩應如是調伏其心，不應安住調伏不調伏心。所以者何？若住不調伏心是凡愚法，若住調伏心是聲聞法。是故，菩薩於此二邊俱不安住，是則名為菩薩所行。

「若於是處，非凡所行、非聖所行，是則名為菩薩所行；若處觀察生死所行而無一切煩惱所行，是則名為菩薩所行；若處觀察涅槃所行而不畢竟寂滅所行，是則名為菩薩所行；若處示現四魔所行而越一切魔事所行，是則名為菩薩所行；若求一切智智所行而不非時證智所行，是則名為菩薩所行；若求四諦妙智所行而不非時證諦所行，是則名為菩薩所行；若正觀察內證所行而故攝受生死所行，是則名為菩薩所行；若行一切緣起所行而能遠離見趣所行，是則名為菩薩所行；若行一切有情諸法相離所行而無煩惱隨眠所行，是則名為菩薩所行；若正觀察無生所行而不墮聲聞正性所行，是則名為菩薩所行；

【現代漢語翻譯】現代漢語譯本：如果善行能夠迴向于正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且不產生執著，那麼這些菩薩就具有巧妙的方便和善於攝取微妙智慧的能力，這被稱為解脫。

『又，妙吉祥（Manjushri）！有疾病的菩薩應當觀察諸法，包括自身和疾病，都屬於無常、苦、空、無我，這被稱為慧（Prajna，智慧）；雖然身體有疾病，卻常在生死輪迴中，饒益有情眾生，從不厭倦，這被稱為方便（Upaya，善巧）。又，觀察身心以及各種疾病，它們輾轉相依，從無始以來流轉生滅，沒有間斷，既不是新的，也不是舊的，這被稱為慧；不尋求身心以及各種疾病的徹底寂滅，這被稱為方便。』

『又，妙吉祥（Manjushri）！有疾病的菩薩應當這樣調伏自己的心，不應該安住在調伏或不調伏的心上。為什麼呢？如果安住在不調伏的心上，那是凡夫愚人的做法；如果安住在調伏的心上，那是聲聞乘（Shravaka，小乘）的做法。因此，菩薩不應該安住在這兩種極端上，這才是菩薩所應行的。』

『如果在某個地方，既不是凡夫所行，也不是聖者所行，這才是菩薩所行；如果在某個地方，觀察生死輪迴的執行，卻沒有一切煩惱的執行，這才是菩薩所行；如果在某個地方，觀察涅槃（Nirvana，寂滅）的執行，卻不徹底進入寂滅，這才是菩薩所行；如果在某個地方，示現四魔（Mara，天魔、蘊魔、煩惱魔、死魔）的執行，卻超越一切魔事（魔所作之事）的執行，這才是菩薩所行；如果尋求一切智智（Sarvajna-jnana，對一切法無所不知的智慧）的執行，卻不非時地證得智慧，這才是菩薩所行；如果尋求四諦（Arya-satya，苦、集、滅、道）的微妙智慧的執行，卻不非時地證得真諦，這才是菩薩所行；如果正確地觀察內證的執行，卻仍然攝受生死輪迴的執行，這才是菩薩所行；如果實行一切緣起（Pratitya-samutpada，諸法生起的原因和條件）的執行，卻能夠遠離各種見解和執著的執行，這才是菩薩所行；如果實行一切有情眾生諸法相分離的執行，卻沒有煩惱隨眠（Klesha-anusaya，煩惱的潛在傾向）的執行，這才是菩薩所行；如果正確地觀察無生的執行，卻不墮入聲聞乘的正性（Samyaktva，正道）的執行，這才是菩薩所行。』

【English Translation】 English version: If wholesome deeds can be dedicated to Anuttara-samyak-sambodhi (perfect enlightenment) without clinging, these Bodhisattvas possess skillful means and are adept at embracing subtle wisdom, which is called liberation.

『Furthermore, Manjushri! A Bodhisattva with illness should contemplate all dharmas, including the body and the illness, as impermanent, suffering, empty, and without self. This is called Prajna (wisdom). Although the body is ill, they constantly remain in samsara (cycle of birth and death), benefiting sentient beings without weariness. This is called Upaya (skillful means). Moreover, observing the body, mind, and various illnesses as mutually dependent, flowing and arising and ceasing without interruption since beginningless time, neither new nor old, this is called Prajna. Not seeking the ultimate cessation of the body, mind, and various illnesses, this is called Upaya.』

『Furthermore, Manjushri! A Bodhisattva with illness should subdue their mind in this way, not dwelling on either a subdued or unsubdued mind. Why? Dwelling on an unsubdued mind is the way of ordinary fools, while dwelling on a subdued mind is the way of Shravakas (hearers). Therefore, a Bodhisattva should not dwell on either of these extremes; this is the conduct of a Bodhisattva.』

『If in a place, it is neither the conduct of ordinary beings nor the conduct of saints, this is the conduct of a Bodhisattva. If in a place, one observes the conduct of samsara (cycle of birth and death) without the conduct of any afflictions, this is the conduct of a Bodhisattva. If in a place, one observes the conduct of Nirvana (liberation) without ultimately entering into cessation, this is the conduct of a Bodhisattva. If in a place, one demonstrates the conduct of the four Maras (demons) while transcending the conduct of all demonic activities, this is the conduct of a Bodhisattva. If one seeks the conduct of Sarvajna-jnana (all-knowing wisdom) without untimely realizing wisdom, this is the conduct of a Bodhisattva. If one seeks the conduct of the wondrous wisdom of the Four Noble Truths (Arya-satya) without untimely realizing the truths, this is the conduct of a Bodhisattva. If one correctly observes the conduct of inner realization while deliberately embracing the conduct of samsara, this is the conduct of a Bodhisattva. If one practices the conduct of all Pratitya-samutpada (dependent origination) while being able to distance oneself from the conduct of views and attachments, this is the conduct of a Bodhisattva. If one practices the conduct of separation from all dharmas of sentient beings without the conduct of afflictive latent tendencies (Klesha-anusaya), this is the conduct of a Bodhisattva. If one correctly observes the conduct of non-arising without falling into the conduct of the rightness (Samyaktva) of the Shravaka vehicle, this is the conduct of a Bodhisattva.』

若攝一切有情所行而無煩惱隨眠所行，是則名為菩薩所行；若正欣樂遠離所行而不求身心盡滅所行，是則名為菩薩所行；若樂觀察三界所行而不壞亂法界所行，是則名為菩薩所行；若樂觀察空性所行而求一切功德所行，是則名為菩薩所行；若樂觀察無相所行而求度脫有情所行，是則名為菩薩所行；若樂觀察無愿所行而能示現有趣所行，是則名為菩薩所行；若樂游履無作所行而常起作一切善根無替所行，是則名為菩薩所行；若樂游履六度所行而不趣向一切有情心行妙智彼岸所行，是則名為菩薩所行；若樂觀察慈悲喜捨無量所行而不求生梵世所行，是則名為菩薩所行；若樂游履六通所行而不趣證漏盡所行，是則名為菩薩所行；若樂建立諸法所行而不攀緣邪道所行，是則名為菩薩所行；若樂觀察六念所行而不隨生諸漏所行，是則名為菩薩所行；若樂觀察非障所行而不希求雜染所行，是則名為菩薩所行；若樂觀察靜慮解脫等持等至諸定所行而能不隨諸定勢力受生所行，是則名為菩薩所行；若樂游履念住所行而不樂求身受心法遠離所行，是則名為菩薩所行；若樂游履正斷所行而不見善及與不善二種所行，是則名為菩薩所行；若樂游履神足所行而無功用變現自在神足所行，是則名為菩薩所行；若樂游履五根所行而不分別一切有情諸

【現代漢語翻譯】現代漢語譯本若能涵蓋一切有情眾生的行為，卻沒有煩惱和隨眠（煩惱的潛在狀態）的伴隨，這就叫做菩薩的行為；若真正欣喜愛好遠離塵世的行為，卻不追求身心完全滅盡的行為，這就叫做菩薩的行為；若喜愛觀察三界（欲界、色界、無色界）的現象，卻不破壞擾亂法界（一切法的本體）的行為，這就叫做菩薩的行為；若喜愛觀察空性的行為，卻同時追求一切功德的行為，這就叫做菩薩的行為；若喜愛觀察無相的行為，卻同時尋求度脫一切有情眾生的行為，這就叫做菩薩的行為；若喜愛觀察無愿的行為，卻能夠示現在輪迴中利益眾生的行為，這就叫做菩薩的行為；若喜愛實踐無作的行為，卻常常發起和修作一切善根而不間斷的行為，這就叫做菩薩的行為；若喜愛實踐六度（佈施、持戒、忍辱、精進、禪定、智慧）的行為，卻不只是趨向于達到一切有情眾生心行妙智的彼岸的行為，這就叫做菩薩的行為；若喜愛觀察慈、悲、喜、舍四無量心的行為，卻不求生到梵天的行為，這就叫做菩薩的行為；若喜愛實踐六神通的行為，卻不趨向于證得漏盡（斷絕一切煩惱）的行為，這就叫做菩薩的行為；若喜愛建立諸法的行為，卻不攀緣于邪道的行為，這就叫做菩薩的行為；若喜愛觀察六念（唸佛、念法、念僧、念戒、念施、念天）的行為，卻不隨之產生各種煩惱的行為，這就叫做菩薩的行為；若喜愛觀察非障礙的行為，卻不希望有雜染的行為，這就叫做菩薩的行為；若喜愛觀察靜慮、解脫、等持、等至等各種禪定的行為，卻能夠不隨這些禪定的力量而受生的行為，這就叫做菩薩的行為；若喜愛實踐念住（身念住、受念住、心念住、法念住）的行為，卻不只喜愛追求身、受、心、法遠離塵世的行為，這就叫做菩薩的行為；若喜愛實踐正斷（已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）的行為，卻不執著于善與不善這兩種對立的行為，這就叫做菩薩的行為；若喜愛實踐神足（欲神足、勤神足、心神足、觀神足）的行為，卻沒有刻意運用神通變現自在的神足的行為，這就叫做菩薩的行為；若喜愛實踐五根（信根、精進根、念根、定根、慧根）的行為，卻不分別一切有情眾生

【English Translation】 English version If one's conduct encompasses all sentient beings' actions without being accompanied by afflictions and latent tendencies (Sanskrit: anusaya) of afflictions, that is called the conduct of a Bodhisattva. If one genuinely delights in conduct that is detached from worldly affairs, without seeking the complete annihilation of body and mind, that is called the conduct of a Bodhisattva. If one enjoys observing the phenomena of the Three Realms (Desire Realm, Form Realm, Formless Realm) without disrupting or disturbing the conduct of the Dharma Realm (the essence of all dharmas), that is called the conduct of a Bodhisattva. If one enjoys observing emptiness (Sanskrit: sunyata) while simultaneously seeking all meritorious qualities, that is called the conduct of a Bodhisattva. If one enjoys observing signlessness (Sanskrit: animitta) while simultaneously seeking to liberate all sentient beings, that is called the conduct of a Bodhisattva. If one enjoys observing wishlessness (Sanskrit: apranihita) while being able to manifest in realms of existence to benefit beings, that is called the conduct of a Bodhisattva. If one enjoys engaging in non-action (Sanskrit: anabhoga) while constantly initiating and cultivating all roots of virtue without interruption, that is called the conduct of a Bodhisattva. If one enjoys engaging in the Six Perfections (Generosity, Morality, Patience, Diligence, Concentration, Wisdom) without merely aiming to reach the other shore of the wondrous wisdom of all sentient beings' minds, that is called the conduct of a Bodhisattva. If one enjoys observing the immeasurable qualities of loving-kindness, compassion, joy, and equanimity without seeking rebirth in the Brahma realm, that is called the conduct of a Bodhisattva. If one enjoys engaging in the Six Supernormal Powers without striving to attain the extinction of outflows (Sanskrit: asrava-ksaya), that is called the conduct of a Bodhisattva. If one enjoys establishing all dharmas without clinging to wrong paths, that is called the conduct of a Bodhisattva. If one enjoys observing the Six Recollections (Recollection of the Buddha, Dharma, Sangha, Morality, Generosity, Devas) without giving rise to various outflows, that is called the conduct of a Bodhisattva. If one enjoys observing non-obstruction without desiring defilement, that is called the conduct of a Bodhisattva. If one enjoys observing various samadhis such as meditative absorption, liberation, equipoise, and attainment, while being able to avoid being reborn according to the power of these samadhis, that is called the conduct of a Bodhisattva. If one enjoys engaging in the Four Foundations of Mindfulness (Mindfulness of Body, Feelings, Mind, Dharmas) without merely delighting in seeking detachment from body, feelings, mind, and dharmas, that is called the conduct of a Bodhisattva. If one enjoys engaging in the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, maintaining wholesome states that have arisen) without being attached to the duality of good and unwholesome, that is called the conduct of a Bodhisattva. If one enjoys engaging in the Four Bases of Supernormal Power (desire, effort, mind, investigation) without deliberately employing supernormal powers to manifest freely, that is called the conduct of a Bodhisattva. If one enjoys engaging in the Five Roots (Faith, Diligence, Mindfulness, Concentration, Wisdom) without discriminating all sentient beings

根勝劣妙智所行，是則名為菩薩所行；若樂安立五力所行而求如來十力所行，是則名為菩薩所行；若樂安立七等覺支圓滿所行，不求佛法差別妙智善巧所行，是則名為菩薩所行；若樂安立八聖道支圓滿所行而不厭背邪道所行，是則名為菩薩所行；若求止觀資糧所行，不墮畢竟寂滅所行，是則名為菩薩所行；若樂觀察無生滅相諸法所行而以相好莊嚴其身，成滿種種佛事所行，是則名為菩薩所行；若樂示現聲聞、獨覺威儀所行而不棄捨一切佛法緣慮所行，是則名為菩薩所行；若隨諸法究竟清凈、本性常寂、妙定所行，非不隨順一切有情種種所樂威儀所行，是則名為菩薩所行；若樂觀察一切佛土其性空寂，無成、無壞，如空所行，非不示現種種功德、莊嚴佛土、饒益一切有情所行，是則名為菩薩所行；若樂示現一切佛法轉於法輪入大涅槃佛事所行，非不修行諸菩薩行差別所行，是則名為菩薩所行。」

說是一切菩薩所行希有事時，是妙吉祥所將眾中八億天子聞所說法皆于無上正等菩提發心趣向。

說無垢稱經不思議品第六

時舍利子見此室中無有床座，竊作是念：「此諸菩薩及大聲聞當於何坐？」

時無垢稱知舍利子心之所念，便即語言：「唯，舍利子！為法來耶？求床坐耶？」

舍利子言

【現代漢語翻譯】現代漢語譯本：若以殊勝、低劣、微妙的智慧作為行爲準則，這就是菩薩的行為；如果喜歡安立五力（信力、精進力、念力、定力、慧力）的行為，並追求如來的十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力）的行為，這就是菩薩的行為；如果喜歡安立七等覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）圓滿的行為，而不追求佛法差別微妙智慧善巧的行為，這就是菩薩的行為；如果喜歡安立八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）圓滿的行為，而不厭惡背離邪道的行為，這就是菩薩的行為；如果尋求止觀（止是禪定，觀是智慧）資糧的行為，不墮入畢竟寂滅的行為，這就是菩薩的行為；如果喜歡觀察無生滅相的諸法，並以相好莊嚴自身，成就圓滿種種佛事的行為，這就是菩薩的行為；如果喜歡示現聲聞、獨覺的威儀，而不捨棄一切佛法緣慮的行為，這就是菩薩的行為；如果隨順諸法究竟清凈、本性常寂的妙定，又不違背一切有情種種喜好的威儀，這就是菩薩的行為；如果喜歡觀察一切佛土其性空寂，無成無壞，如同虛空的行為，又不示現種種功德、莊嚴佛土、饒益一切有情的行為，這就是菩薩的行為；如果喜歡示現一切佛法，轉於法輪，入大涅槃的佛事，又不修行諸菩薩行差別的行為，這就是菩薩的行為。

當宣說一切菩薩所行稀有事時，在妙吉祥（Manjushri）所帶領的聽眾中，有八億天子聽聞所說的法，都對無上正等菩提（Anuttara-samyak-sambodhi）發起嚮往之心。

《說無垢稱經》不思議品第六

當時，舍利子（Sariputra）看到這個房間中沒有床座，心中暗自思忖：『這些菩薩和大聲聞（Sravaka）將坐在哪裡呢？』

這時，無垢稱（Vimalakirti）知道舍利子（Sariputra）心中的想法，便立即說道：『喂，舍利子（Sariputra）！你是爲了求法而來呢？還是爲了求床座而來呢？』

舍利子（Sariputra）回答說：

【English Translation】 English version: To act according to the superior, inferior, and subtle wisdom is called the conduct of a Bodhisattva. If one delights in establishing the conduct of the Five Powers (Five Strengths: faith, vigor, mindfulness, concentration, and wisdom) and seeks the conduct of the Ten Powers of the Tathagata (the power of knowing what is possible and impossible, the power of knowing the maturation of karma, the power of knowing various realms, the power of knowing various resolutions, the power of knowing superior and inferior faculties, the power of knowing all paths leading everywhere, the power of knowing all meditations, liberations, samadhis, and samapattis, the power of knowing past lives, the power of knowing the death and rebirth of beings, the power of knowing the extinction of defilements), this is called the conduct of a Bodhisattva. If one delights in establishing the complete conduct of the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity) and does not seek the skillful conduct of the Buddha's Dharma with its subtle and wondrous wisdom, this is called the conduct of a Bodhisattva. If one delights in establishing the complete conduct of the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) and does not reject the conduct of the wrong path, this is called the conduct of a Bodhisattva. If one seeks the conduct of the provisions for cessation and contemplation (Samatha and Vipassana), without falling into the conduct of ultimate extinction, this is called the conduct of a Bodhisattva. If one delights in observing the conduct of all dharmas as having no birth or death, and adorns one's body with marks and qualities, fulfilling the conduct of various Buddha-activities, this is called the conduct of a Bodhisattva. If one delights in demonstrating the conduct of the demeanor of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), without abandoning the conduct of all Buddha-dharma-related thoughts, this is called the conduct of a Bodhisattva. If one follows the conduct of the ultimate purity of all dharmas, their inherently quiescent nature, and wondrous samadhi, and does not fail to accord with the various pleasing demeanors of all sentient beings, this is called the conduct of a Bodhisattva. If one delights in observing the nature of all Buddha-lands as empty and quiescent, without formation or destruction, like the conduct of space, and does not fail to demonstrate various merits, adorn Buddha-lands, and benefit all sentient beings, this is called the conduct of a Bodhisattva. If one delights in demonstrating all the Buddha-dharmas, turning the wheel of Dharma, and entering the great Nirvana, and does not fail to cultivate the differentiated conduct of the various Bodhisattva practices, this is called the conduct of a Bodhisattva.

When these rare deeds, the conduct of all Bodhisattvas, were being spoken, among the assembly led by Manjushri (妙吉祥), eight hundred million devaputras (天子) hearing this teaching, all generated a mind directed towards Anuttara-samyak-sambodhi (無上正等菩提).

The Sixth Chapter, 'Inconceivable,' of the Vimalakirti Sutra (說無垢稱經)

At that time, Sariputra (舍利子), seeing that there were no seats in the room, thought to himself, 'Where will these Bodhisattvas and great Sravakas (聲聞) sit?'

Then, Vimalakirti (無垢稱), knowing the thought in Sariputra's (舍利子) mind, immediately said, 'Hey, Sariputra (舍利子)! Have you come for the Dharma, or are you seeking a seat?'

Sariputra (舍利子) replied:

：「我為法來，非為床座。」

無垢稱言：「唯，舍利子！諸求法者不顧身命，何況床座？

「又，舍利子！諸求法者不求色蘊乃至識蘊，諸求法者不求眼界乃至意識界，諸求法者不求眼處乃至法處，諸求法者不求欲界、色無色界。

「又，舍利子！諸求法者不求佛執及法僧執，諸求法者不求知苦、斷集、證滅及與修道。所以者何？法無戲論。若謂我當知苦、斷集、證滅、修道，即是戲論，非謂求法。

「又，舍利子！諸求法者不求于生、不求于滅。所以者何？法名寂靜及近寂靜，若行生滅是求生滅，非謂求法、非求遠離。諸求法者不求貪染。所以者何？法無貪染、離諸貪染，若於諸法乃至涅槃少有貪染是求貪染，非謂求法。

「又，舍利子！諸求法者不求境界。所以者何？法非境界。若數一切境界所行是求境界，非謂求法。

「又，舍利子！諸求法者不求取捨。所以者何？法無取捨。若取捨法是求取捨，非謂求法。

「又，舍利子！諸求法者不求攝藏。所以者何？法無攝藏。若樂攝藏是求攝藏，非謂求法。

「又，舍利子！諸求法者不求法相。所以者何？法名無相。若隨相識即是求相，非謂求法。

「又，舍利子！諸求法者不共法住。所以者何？法無所住

【現代漢語翻譯】現代漢語譯本：『我爲了尋求佛法而來，不是爲了貪圖舒適的床座。』

無垢稱（Vimalakirti，一位在家菩薩的名字）說：『是的，舍利子（Sariputra，佛陀的十大弟子之一）！那些尋求佛法的人，連自己的生命都不顧惜，更何況是床座呢？』

『而且，舍利子！那些尋求佛法的人，不追求色蘊（Rupa-skandha，構成物質存在的要素）乃至識蘊（Vijnana-skandha，構成精神存在的要素）；那些尋求佛法的人，不追求眼界（Eye-dhatu，視覺的領域）乃至意識界（Vijnana-dhatu，意識的領域）；那些尋求佛法的人，不追求眼處（Eye-ayatana，感覺的來源）乃至法處（Dharma-ayatana，思想的來源）；那些尋求佛法的人，不追求欲界（Kama-dhatu，慾望的領域）、色界（Rupa-dhatu，物質的領域）和無色界（Arupa-dhatu，非物質的領域）。』

『而且，舍利子！那些尋求佛法的人，不追求對佛（Buddha，覺悟者）、法（Dharma，佛法）和僧（Sangha，僧團）的執著；那些尋求佛法的人，不追求瞭解苦（Dukkha，痛苦）、斷除集（Samudaya，痛苦的根源）、證得滅（Nirodha，痛苦的止息）以及修習道（Marga，達到止息痛苦的道路）。為什麼呢？因為佛法沒有虛妄的言論。如果說我要了解苦、斷除集、證得滅、修習道，那就是虛妄的言論，不是真正的求法。』

『而且，舍利子！那些尋求佛法的人，不追求生（Birth，出生），也不追求滅（Cessation，滅亡）。為什麼呢？佛法名為寂靜（Tranquility，平靜）以及接近寂靜。如果執著于生滅，那就是追求生滅，不是真正的求法，也不是追求遠離。那些尋求佛法的人，不追求貪染（Attachment，執著）。為什麼呢？佛法沒有貪染，遠離一切貪染。如果在一切法乃至涅槃（Nirvana，解脫）中稍微有一點貪染，那就是追求貪染，不是真正的求法。』

『而且，舍利子！那些尋求佛法的人，不追求境界（Realm，領域）。為什麼呢？佛法不是境界。如果執著於一切境界的執行，那就是追求境界，不是真正的求法。』

『而且，舍利子！那些尋求佛法的人，不追求取捨（Acceptance and Rejection，接受和拒絕）。為什麼呢？佛法沒有取捨。如果對佛法進行取捨，那就是追求取捨，不是真正的求法。』

『而且，舍利子！那些尋求佛法的人，不追求攝藏（Hoarding，積聚）。為什麼呢？佛法沒有攝藏。如果喜歡攝藏，那就是追求攝藏，不是真正的求法。』

『而且，舍利子！那些尋求佛法的人，不追求法相（Characteristics of Dharma，佛法的表象）。為什麼呢？佛法名為無相（Without Characteristics，沒有表象）。如果執著于表象的認知，那就是追求表象，不是真正的求法。』

『而且，舍利子！那些尋求佛法的人，不與法同住（Dwelling in Dharma，停留在佛法中）。為什麼呢？佛法無所住（Nowhere to Dwell，無所停留）。』

English version: 'I come for the Dharma, not for a bed or seat.'

Vimalakirti (Vimalakirti, name of a lay bodhisattva) said, 'Indeed, Sariputra (Sariputra, one of the Buddha's ten great disciples)! Those who seek the Dharma do not care for their own lives, let alone a bed or seat?'

'Furthermore, Sariputra! Those who seek the Dharma do not seek the Rupa-skandha (Rupa-skandha, the element constituting material existence), nor even the Vijnana-skandha (Vijnana-skandha, the element constituting mental existence); those who seek the Dharma do not seek the Eye-dhatu (Eye-dhatu, the realm of vision), nor even the Vijnana-dhatu (Vijnana-dhatu, the realm of consciousness); those who seek the Dharma do not seek the Eye-ayatana (Eye-ayatana, the source of sensation), nor even the Dharma-ayatana (Dharma-ayatana, the source of thought); those who seek the Dharma do not seek the Kama-dhatu (Kama-dhatu, the realm of desire), the Rupa-dhatu (Rupa-dhatu, the realm of form), and the Arupa-dhatu (Arupa-dhatu, the formless realm).'

'Furthermore, Sariputra! Those who seek the Dharma do not seek attachment to the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the monastic community); those who seek the Dharma do not seek to know suffering (Dukkha, suffering), to cut off accumulation (Samudaya, the origin of suffering), to realize cessation (Nirodha, the cessation of suffering), and to cultivate the path (Marga, the path to the cessation of suffering). Why? Because the Dharma is without frivolous talk. If one says, 'I shall know suffering, cut off accumulation, realize cessation, and cultivate the path,' that is frivolous talk, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek birth (Birth), nor do they seek cessation (Cessation). Why? The Dharma is named tranquility (Tranquility) and near tranquility. If one clings to birth and cessation, that is seeking birth and cessation, not truly seeking the Dharma, nor seeking detachment. Those who seek the Dharma do not seek attachment (Attachment). Why? The Dharma is without attachment, free from all attachments. If in all dharmas, even Nirvana (Nirvana, liberation), there is a slight attachment, that is seeking attachment, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek realms (Realm). Why? The Dharma is not a realm. If one clings to the workings of all realms, that is seeking realms, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek acceptance and rejection (Acceptance and Rejection). Why? The Dharma has no acceptance or rejection. If one accepts or rejects the Dharma, that is seeking acceptance and rejection, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek hoarding (Hoarding). Why? The Dharma has no hoarding. If one delights in hoarding, that is seeking hoarding, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek the characteristics of Dharma (Characteristics of Dharma). Why? The Dharma is named without characteristics (Without Characteristics). If one clings to the recognition of characteristics, that is seeking characteristics, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not dwell in Dharma (Dwelling in Dharma). Why? The Dharma has nowhere to dwell (Nowhere to Dwell).'

【English Translation】 "I come for the Dharma, not for a bed or seat."

Vimalakirti said: 'Indeed, Sariputra! Those who seek the Dharma do not care for their own lives, let alone a bed or seat?'

'Furthermore, Sariputra! Those who seek the Dharma do not seek the skandha of form, nor even the skandha of consciousness; those who seek the Dharma do not seek the realm of the eye, nor even the realm of consciousness; those who seek the Dharma do not seek the eye-base, nor even the dharma-base; those who seek the Dharma do not seek the desire realm, the form realm, and the formless realm.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek attachment to the Buddha, the Dharma, and the Sangha; those who seek the Dharma do not seek to know suffering, to cut off accumulation, to realize cessation, and to cultivate the path. Why? Because the Dharma is without frivolous talk. If one says, 'I shall know suffering, cut off accumulation, realize cessation, and cultivate the path,' that is frivolous talk, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek birth, nor do they seek cessation. Why? The Dharma is named tranquility and near tranquility. If one clings to birth and cessation, that is seeking birth and cessation, not truly seeking the Dharma, nor seeking detachment. Those who seek the Dharma do not seek attachment. Why? The Dharma is without attachment, free from all attachments. If in all dharmas, even Nirvana, there is a slight attachment, that is seeking attachment, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek realms. Why? The Dharma is not a realm. If one clings to the workings of all realms, that is seeking realms, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek acceptance and rejection. Why? The Dharma has no acceptance or rejection. If one accepts or rejects the Dharma, that is seeking acceptance and rejection, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek hoarding. Why? The Dharma has no hoarding. If one delights in hoarding, that is seeking hoarding, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not seek the characteristics of Dharma. Why? The Dharma is named without characteristics. If one clings to the recognition of characteristics, that is seeking characteristics, not truly seeking the Dharma.'

'Furthermore, Sariputra! Those who seek the Dharma do not dwell in Dharma. Why? The Dharma has nowhere to dwell.'

。若與法住即是求住，非謂求法。

「又，舍利子！諸求法者不求見聞及與覺知。所以者何？法不可見聞、覺知。若行見聞、覺知是求見聞、覺知，非謂求法。

「又，舍利子！諸求法者不求有為。所以者何？法名無為，離有為性。若行有為是求有為，非謂求法。

「是故，舍利子！若欲求法，於一切法應無所求。」說是法時，五百天子遠塵離垢，于諸法中得法眼凈。

時無垢稱問妙吉祥：「仁者曾游十方世界無量無數百千俱胝諸佛國土，何等佛土有好上妙具足功德大師子座？」

妙吉祥言：「東方去此過三十六殑伽沙等諸佛國土，有佛世界名曰山幢，彼土如來號山燈王，今正現在安隱住持。其佛身長八十四億逾膳那量，其師子座高六十八億逾膳那量；彼菩薩身長四十二億逾膳那量，其師子座高三十四億逾膳那量。居士當知：彼土如來師子之座最為殊妙具諸功德。」

時無垢稱攝念入定發起如是自在神通。即時東方山幢世界山燈王佛遣三十二億大師子座——高廣嚴凈，甚可愛樂——乘空來入無垢稱室。此諸菩薩及大聲聞、釋梵、護世、諸天子等，昔所未見、先亦未聞。其室欻然廣博嚴凈，悉能苞容三十二億師子之座不相妨礙，廣嚴大城及贍部洲、四大洲等諸世界中，城邑、聚落

【現代漢語翻譯】現代漢語譯本：如果執著於法的存在，那就是在追求執著，而不是在追求法本身。

『又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那些尋求佛法的人不追求見聞和覺知。為什麼呢？因為法是不可見、不可聞、不可覺知的。如果執著于見聞和覺知，那就是在追求見聞和覺知，而不是在追求法本身。』

『又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那些尋求佛法的人不追求有為法。為什麼呢？因為法被稱為無為法，是超越有為的性質的。如果執著于有為法，那就是在追求有為法，而不是在追求法本身。』

『所以，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果想要尋求佛法，對於一切法都應該無所求。』當佛陀宣說此法時，五百天子遠離塵垢，在各種法中獲得了清凈的法眼。

這時，無垢稱（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）問妙吉祥（Mañjuśrī，文殊菩薩，象徵智慧）: 『仁者曾經遊歷十方世界無量無數百千俱胝（koṭi，印度計數單位，意為千萬）諸佛國土，哪個佛土擁有最好最殊勝、具足功德的大師子座呢？』

妙吉祥（Mañjuśrī，文殊菩薩，象徵智慧）回答說：『從這裡向東方，經過三十六殑伽沙（gaṅgā-nadī-bālikā，恒河沙）數量的佛土，有一個佛世界名叫山幢，那個世界的如來佛號為山燈王，現在正在安穩地住持在那裡。那位佛的身高有八十四億逾膳那（yojana，古印度長度單位）的量，他的師子座高六十八億逾膳那（yojana，古印度長度單位）的量；那裡的菩薩身高有四十二億逾膳那（yojana，古印度長度單位）的量，他們的師子座高三十四億逾膳那（yojana，古印度長度單位）的量。居士您應當知道，那個世界的如來佛的師子座最為殊勝，具足各種功德。』

這時，無垢稱（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）收攝心念進入禪定，發起這樣的自在神通。立刻，東方山幢世界的山燈王佛派送了三十二億大師子座——高大寬廣、莊嚴清凈，非常可愛——乘空來到無垢稱（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）的房間。這些菩薩以及大聲聞、釋梵（Śakra-brahman，帝釋天和梵天）、護世（lokapāla，四大天王）、諸天子等，過去從未見過，也從未聽說過。他的房間忽然變得寬廣莊嚴清凈，完全能夠容納三十二億師子座而不互相妨礙，廣嚴大城以及贍部洲（Jambudvīpa，閻浮提，指我們所居住的這個世界）、四大洲等各個世界中的城邑、聚落

【English Translation】 English version: If one clings to the existence of the Dharma, that is seeking clinging, not seeking the Dharma itself.

'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Those who seek the Dharma do not seek seeing, hearing, and knowing. Why? Because the Dharma cannot be seen, heard, or known. If one engages in seeing, hearing, and knowing, that is seeking seeing, hearing, and knowing, not seeking the Dharma.'

'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Those who seek the Dharma do not seek conditioned phenomena. Why? Because the Dharma is called unconditioned, being apart from the nature of conditioned things. If one engages in conditioned phenomena, that is seeking conditioned phenomena, not seeking the Dharma.'

'Therefore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If you wish to seek the Dharma, you should seek nothing in all dharmas.' When this Dharma was spoken, five hundred devas (gods) were purified of dust and defilement, and in all dharmas, they attained the pure Dharma eye.

Then Vimalakīrti (a lay Buddhist known for his wisdom and eloquence) asked Mañjuśrī (the Bodhisattva of wisdom): 'Virtuous one, you have traveled to countless hundreds of thousands of koṭis (an Indian unit of measurement, meaning ten million) of Buddha lands in the ten directions. Which Buddha land has the most excellent and complete lion throne with perfect merits?'

Mañjuśrī (the Bodhisattva of wisdom) replied: 'Going east from here, passing thirty-six gaṅgā-nadī-bālikā (sands of the Ganges River) of Buddha lands, there is a Buddha world called Mountain Banner. The Tathāgata (Buddha) in that land is named Mountain Light King, and he is now dwelling there peacefully. That Buddha's body is eighty-four billion yojanas (an ancient Indian unit of distance) in height, and his lion throne is sixty-eight billion yojanas (an ancient Indian unit of distance) in height; the Bodhisattvas there are forty-two billion yojanas (an ancient Indian unit of distance) in height, and their lion thrones are thirty-four billion yojanas (an ancient Indian unit of distance) in height. Layman, you should know that the Tathāgata's lion throne in that land is the most excellent and possesses all merits.'

Then Vimalakīrti (a lay Buddhist known for his wisdom and eloquence), concentrating his mind, entered into samādhi (meditative state) and manifested such supernatural power. Immediately, the Mountain Light King Buddha of the Mountain Banner world in the east sent thirty-two billion great lion thrones—tall, vast, adorned, pure, and very delightful—flying through the air into Vimalakīrti's (a lay Buddhist known for his wisdom and eloquence) room. These Bodhisattvas, great śrāvakas (hearers), Śakra-brahman (Indra and Brahma), lokapālas (the Four Heavenly Kings), and devas (gods) had never seen or heard of such a thing before. His room suddenly became vast, adorned, and pure, able to accommodate all thirty-two billion lion thrones without obstruction, as well as the great city of Vaiśālī, Jambudvīpa (the continent where we live), the four great continents, and the cities and villages

、國土、王都，天、龍、藥叉、阿素洛等所住宮殿，亦不迫迮，悉見如本，前後無異。

時無垢稱語妙吉祥：「就師子座。與諸菩薩及大聲聞如所敷設俱可就座，當自變身稱師子座。」

其得神通諸大菩薩各自變身為四十二億逾膳那量，升師子座端嚴而坐。其新學菩薩皆不能升師子之座，時無垢稱為說法要，令彼一切得五神通，即以神力各自變身為四十二億逾膳那量，升師子座端嚴而坐。

其中復有諸大聲聞皆不能升師子之座。時無垢稱語舍利子：「仁者！云何不升此座？」

舍利子言：「此座高廣，吾不能升。」

無垢稱言：「唯，舍利子！宜應禮敬山燈王佛，請加神力方可得坐。」時大聲聞咸即禮敬山燈王佛，請加神力，便即能升師子之座端嚴而坐。

舍利子言：「甚奇，居士！如此小室乃能容受爾所百千高廣嚴凈師子之座不相妨礙，廣嚴大城及贍部洲四大洲等諸世界中，城邑、聚落、國土、王都，天、龍、藥叉、阿素洛等所有宮殿，亦不迫迮，悉見如本，前後無異。」

無垢稱言：「唯，舍利子！諸佛、如來、應、正等覺及不退菩薩有解脫名不可思議。若住如是不可思議解脫菩薩，妙高山王高廣如是，能以神力內芥子中，而令芥子形量不增、妙高山王形量不減。雖

【現代漢語翻譯】現代漢語譯本：國土、王都，天（Devaloka，天神）、龍（Nāga，龍族）、藥叉（Yaksa，夜叉）、阿素洛（Asura，阿修羅）等所住宮殿，也不顯得擁擠，都看起來和原來一樣，前後沒有區別。

這時，無垢稱（Vimalakīrti，維摩詰）對妙吉祥（Mañjuśrī，文殊菩薩）說：『請登上師子座（lion throne）。和各位菩薩及大聲聞（Śrāvaka，聲聞）一起，按照所鋪設的座位就座，應當自己變現身體，使之與師子座相稱。』

那些獲得神通的各位大菩薩各自變現身體為四十二億逾膳那（Yojana，古印度長度單位）的量，升上師子座端正地坐著。那些新學的菩薩都不能升上師子座，這時無垢稱為他們宣說佛法的要義，使他們一切都獲得五神通（five supernormal powers），隨即用神通力各自變現身體為四十二億逾膳那的量，升上師子座端正地坐著。

其中又有各位大聲聞都不能升上師子座。這時無垢稱對舍利子（Śāriputra，舍利弗）說：『仁者！為什麼不登上這個座位呢？』

舍利子說：『這個座位又高又大，我不能登上。』

無垢稱說：『是的，舍利子！應該禮敬山燈王佛（Mountain Lamp King Buddha），祈請加持神力，才可以坐上去。』這時各位大聲聞都立即禮敬山燈王佛，祈請加持神力，便立即能夠升上師子座端正地坐著。

舍利子說：『太神奇了，居士！如此小的房間竟然能夠容納這麼多百千個高大寬廣、莊嚴清凈的師子座，互不妨礙，廣嚴大城（Vaisali，吠舍離）及贍部洲（Jambudvīpa，閻浮提）四大洲等各個世界中，城邑、聚落、國土、王都，天（Devaloka，天神）、龍（Nāga，龍族）、藥叉（Yaksa，夜叉）、阿素洛（Asura，阿修羅）等所有的宮殿，也不顯得擁擠，都看起來和原來一樣，前後沒有區別。』

無垢稱說：『是的，舍利子！諸佛、如來（Tathāgata，如來）、應（Arhat，阿羅漢）、正等覺（Samyak-saṃbuddha，正等覺）以及不退轉的菩薩，有一種解脫法門名為不可思議。如果安住于這種不可思議解脫的菩薩，妙高山王（Mount Meru，須彌山）如此高大寬廣，能夠用神通力將其放入芥子（mustard seed）之中，而使芥子的形狀大小不增加，妙高山王的形狀大小不減少。雖然

【English Translation】 English version: Countries, royal capitals, and the palaces inhabited by Devas (Devaloka, gods), Nāgas (Nāga, dragons), Yakṣas (Yaksa, spirits), Asuras (Asura, demigods), etc., were not crowded either; everything appeared as it was originally, without any difference before or after.

Then Vimalakīrti (Vimalakīrti, Pure Fame) said to Mañjuśrī (Mañjuśrī, Gentle Glory): 'Please take your seat on the lion throne. Together with all the Bodhisattvas and great Śrāvakas (Śrāvaka, Hearers), take your seats as arranged. You should transform your body to match the lion throne.'

Those great Bodhisattvas who had attained supernormal powers each transformed their bodies to a measure of forty-two billion Yojanas (Yojana, ancient Indian unit of distance) and sat upright on the lion throne. Those newly learning Bodhisattvas were unable to ascend the lion throne. Then Vimalakīrti spoke the essence of the Dharma for them, enabling them all to attain the five supernormal powers. Immediately, they used their supernormal powers to transform their bodies to a measure of forty-two billion Yojanas each and sat upright on the lion throne.

Among them, there were also great Śrāvakas who were unable to ascend the lion throne. Then Vimalakīrti said to Śāriputra (Śāriputra, Shariputra): 'Virtuous one! Why do you not ascend this seat?'

Śāriputra said: 'This seat is high and wide; I am unable to ascend it.'

Vimalakīrti said: 'Yes, Śāriputra! You should pay homage to Mountain Lamp King Buddha (Mountain Lamp King Buddha) and request the addition of supernormal power, then you will be able to sit.' Then all the great Śrāvakas immediately paid homage to Mountain Lamp King Buddha, requesting the addition of supernormal power, and they were immediately able to ascend the lion throne and sit upright.

Śāriputra said: 'How wondrous, householder! Such a small room is able to accommodate so many hundreds of thousands of high, wide, adorned, and pure lion thrones without obstructing each other. In the great city of Vaiśālī (Vaisali, Wide and Vast), and in Jambudvīpa (Jambudvīpa, Rose-apple Island), the four great continents, and all the worlds, the cities, villages, countries, royal capitals, and all the palaces of the Devas (Devaloka, gods), Nāgas (Nāga, dragons), Yakṣas (Yaksa, spirits), Asuras (Asura, demigods), etc., are not crowded either; everything appears as it was originally, without any difference before or after.'

Vimalakīrti said: 'Yes, Śāriputra! The Buddhas, the Tathāgatas (Tathāgata, Thus Gone), the Arhats (Arhat, Worthy One), the Samyak-saṃbuddhas (Samyak-saṃbuddha, Perfectly Enlightened One), and the non-retrogressing Bodhisattvas have a liberation called inconceivable. If a Bodhisattva dwells in such an inconceivable liberation, Mount Meru (Mount Meru, Sumeru), so high and wide, can be placed within a mustard seed (mustard seed) by supernormal power, without increasing the size of the mustard seed or decreasing the size of Mount Meru. Although

現如是神通作用，而不令彼四大天王、三十三天知見我等何往何入，唯令所餘睹神通力調伏之者知見妙高入乎芥子。如是，安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界，非諸聲聞、獨覺所測。

「又，舍利子！若住如是不可思議解脫菩薩，四大海水深廣如是，能以神力內一毛孔，而令毛孔形量不增、四大海水形量不減。雖現如是神通作用，而不令彼諸龍、藥叉、阿素洛等知見我等何往何入，亦不令彼魚、鱉、黿、鼉及餘種種水族生類、諸龍神等一切有情憂怖惱害，唯令所餘睹神通力調伏之者知見如是四大海水入于毛孔。如是，安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界，非諸聲聞、獨覺所測。

「又，舍利子！若住如是不可思議解脫菩薩，如是三千大千世界形量廣大，能以神力方便斷取置右掌中，如陶家輪速疾旋轉擲置他方殑伽沙等世界之外，又復持來還置本處，而令世界無所增減。雖現如是神通作用，而不令彼居住有情知見我等何去何還，都不令其生往來想亦無惱害，唯令所餘睹神通力調伏之者知見世界有去有來。如是，安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界，非諸聲聞、獨覺所測。

「又，舍利子！若住如是不可思議解脫菩薩，或諸有情宜見

【現代漢語翻譯】現代漢語譯本現在像這樣的神通作用，卻不讓四大天王（佛教護法神）、三十三天（欲界六天之一）知道我們去了哪裡，進入了哪裡，只讓其餘那些看到神通之力被調伏的人，知道妙高山（須彌山，世界的中心）進入了芥子之中。像這樣，安住于不可思議解脫的菩薩，以方便善巧的智慧力量所進入的不可思議解脫境界，不是那些聲聞（聽聞佛陀教誨而證悟者）、獨覺（不依師教，自己證悟者）所能測度的。『又，舍利子（佛陀十大弟子之一，以智慧著稱）！如果安住于這樣不可思議解脫的菩薩，四大海水（圍繞須彌山的四大海洋）的深度和廣度是如此之大，能夠以神通之力將其納入一個毛孔之中，卻讓毛孔的形狀大小不增加，四大海水的形狀大小不減少。雖然顯現這樣的神通作用，卻不讓那些龍、藥叉（一種鬼神）、阿素洛（又稱阿修羅，一種好戰的神）等知道我們去了哪裡，進入了哪裡，也不讓那些魚、鱉、黿、鼉以及其餘種種水族生類、諸龍神等一切有情憂愁、怖畏、惱亂、損害，只讓其餘那些看到神通之力被調伏的人，知道像這樣的四大海水進入了毛孔之中。像這樣，安住于不可思議解脫的菩薩，以方便善巧的智慧力量所進入的不可思議解脫境界，不是那些聲聞、獨覺所能測度的。『又，舍利子！如果安住于這樣不可思議解脫的菩薩，像這樣的三千大千世界（佛教宇宙觀中的一個宇宙）的形狀大小是如此廣大，能夠以神通之力方便地將其斷取，放置在右掌之中，像陶工的輪子一樣快速旋轉，然後投擲到其他殑伽沙（恒河沙）一樣多的世界之外，又再次拿回來放置在本處，卻讓世界沒有任何增加或減少。雖然顯現這樣的神通作用，卻不讓那些居住在其中的有情知道我們去了哪裡，又回來了哪裡，完全不讓他們產生往來之想，也沒有任何惱亂損害，只讓其餘那些看到神通之力被調伏的人，知道世界有去有來。像這樣，安住于不可思議解脫的菩薩，以方便善巧的智慧力量所進入的不可思議解脫境界，不是那些聲聞、獨覺所能測度的。『又，舍利子！如果安住于這樣不可思議解脫的菩薩，或者有些有情適宜見到……』

【English Translation】 English version Now, such is the operation of spiritual powers that they do not allow the Four Great Kings (Cāturmahārājakāyikas, the four guardian deities of Buddhism) and the Trayastriṃśa Heaven (the Heaven of Thirty-three Gods, one of the six heavens of desire realm) to know where we go or where we enter. Only those who have witnessed the taming power of spiritual abilities will know that Mount Meru (Sumeru, the center of the world) has entered a mustard seed. Thus, abiding in the inconceivable liberation, the inconceivable liberation realm entered by the Bodhisattva's skillful means and wisdom power is not fathomable by the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). 『Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If a Bodhisattva abides in such inconceivable liberation, the Four Great Seas (the four oceans surrounding Mount Meru) are so deep and vast that they can be placed within a single pore of hair by spiritual power, without increasing the size of the pore or decreasing the size of the Four Great Seas. Although such spiritual powers are manifested, they do not allow the Nāgas (dragons), Yakṣas (a type of spirit), Asuras (a race of warlike deities) and others to know where we go or where we enter, nor do they cause sorrow, fear, disturbance, or harm to the fish, turtles, soft-shelled turtles, alligators, and other various aquatic creatures, or to all sentient beings such as the dragon gods. Only those who have witnessed the taming power of spiritual abilities will know that the Four Great Seas have entered a pore of hair. Thus, abiding in the inconceivable liberation, the inconceivable liberation realm entered by the Bodhisattva's skillful means and wisdom power is not fathomable by the Śrāvakas and Pratyekabuddhas. 『Furthermore, Śāriputra! If a Bodhisattva abides in such inconceivable liberation, the shape and size of such a Three Thousand Great Thousand World (a universe in Buddhist cosmology) is so vast that it can be conveniently taken up and placed in the right palm by spiritual power, rotated rapidly like a potter's wheel, and then thrown beyond worlds as numerous as the sands of the Ganges River, and then brought back and placed in its original location, without any increase or decrease in the world. Although such spiritual powers are manifested, they do not allow the sentient beings residing within it to know where we have gone or where we have returned, nor do they cause them to have any thoughts of coming and going, nor is there any disturbance or harm. Only those who have witnessed the taming power of spiritual abilities will know that the world has gone and come. Thus, abiding in the inconceivable liberation, the inconceivable liberation realm entered by the Bodhisattva's skillful means and wisdom power is not fathomable by the Śrāvakas and Pratyekabuddhas. 『Furthermore, Śāriputra! If a Bodhisattva abides in such inconceivable liberation, or if some sentient beings are suitable to see...』

生死多時相續而令調伏、或諸有情宜見生死少時相續而令調伏，能以神力隨彼所宜，或延七日以為一劫令彼有情謂經一劫、或促一劫以為七日令彼有情謂經七日，各隨所見而令調伏。雖現如是神通作用，而不令彼所化有情覺知如是時分延促，唯令所餘睹神通力調伏之者覺知延促。如是，安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界，非諸聲聞、獨覺所測。

「又，舍利子！若住如是不可思議解脫菩薩，能以神力集一切佛功德莊嚴清凈世界置一佛土示諸有情。又以神力取一佛土一切有情置之右掌，乘意勢通遍到十方，普示一切諸佛國土。雖到十方一切佛土，住一佛國而不移轉。又以神力從一毛孔現出一切上妙供具，遍歷十方一切世界供養諸佛、菩薩、聲聞。又以神力於一毛孔普現十方一切世界所有日、月、星辰色像。又以神力乃至十方一切世界大風輪等吸置口中而身無損，一切世界草木、叢林雖遇此風竟無搖動。又以神力，十方世界所有佛土劫盡燒時，總一切火內建腹中，雖此火勢熾焰不息而於其身都無損害。又以神力過於下方無量俱胝殑伽沙等諸佛世界，舉一佛土擲置上方過於俱胝殑伽沙等諸佛世界一佛土中，如以針鋒舉小棗葉，擲置余方都無所損。雖現如是神通作用，而無緣者不見、不知，于諸

【現代漢語翻譯】現代漢語譯本：對於那些需要長時間的生死輪迴才能被調伏的有情，或者那些適合經歷短暫生死輪迴的有情，菩薩能以神通之力，根據他們的根器，或者將七天延長為一個劫（kalpa，梵文時間單位，意為極長的時間），使他們覺得經歷了一個劫；或者將一個劫縮短為七天，使他們覺得只經歷了七天，各自根據他們所見到的情況來調伏他們。雖然示現了這樣的神通作用，但不讓那些被教化的有情覺察到時間的長短變化，只是讓其餘那些看到神通力量而被調伏的人覺察到時間的延長或縮短。像這樣，安住在不可思議解脫的菩薩，以方便善巧的智慧力量進入不可思議的解脫境界，這不是聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，不依賴他人教導，獨自證悟的修行者）所能理解的。『此外，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！如果安住于這種不可思議解脫的菩薩，能以神通之力，將一切佛功德莊嚴的清凈世界集中到一個佛土中，展示給有情。又能以神通之力，取一個佛土的一切有情置於右掌之中，憑藉意勢通（iddhi-bala，神通力）遍及十方，普遍展示給一切諸佛國土。雖然到達十方一切佛土，卻安住在一個佛國而不移動。又能以神通之力，從一個毛孔中顯現出一切上妙的供養器具，遍歷十方一切世界，供養諸佛、菩薩（Bodhisattva，發願要救度一切眾生的修行者）、聲聞。又能以神通之力，在一個毛孔中普遍顯現十方一切世界所有的日、月、星辰的形象。又能以神通之力，甚至將十方一切世界的大風輪等吸入口中而自身沒有損傷，一切世界的草木、叢林即使遇到這種風也都沒有搖動。又能以神通之力，當十方世界所有佛土劫盡焚燒時，將一切火焰置於腹中，雖然這火焰的勢頭熾盛不息，但對他的身體都沒有損害。又能以神通之力，越過下方無量俱胝殑伽沙（Ganges sand，恒河沙，形容極多的數量）等諸佛世界，舉起一個佛土，投擲到上方越過俱胝殑伽沙等諸佛世界的一個佛土中，就像用針尖舉起一片小棗葉，投擲到其他地方都沒有任何損傷。雖然示現了這樣的神通作用，但沒有因緣的人卻看不見、不知道，對於各種'

【English Translation】 English version: For those sentient beings who need a long cycle of birth and death to be tamed, or those who are suitable to be tamed by experiencing a short cycle of birth and death, the Bodhisattva can use their supernatural powers to, according to their capacity, either extend seven days into one kalpa (kalpa, a unit of time in Sanskrit, meaning an extremely long time), making them think they have experienced one kalpa; or shorten one kalpa into seven days, making them think they have only experienced seven days, each according to what they have seen, to tame them. Although manifesting such supernatural powers, they do not let those sentient beings being transformed perceive the changes in the length of time, but only let those who see the power of the supernatural and are tamed perceive the extension or shortening. Thus, abiding in the inconceivable liberation of the Bodhisattva, with the power of skillful wisdom entering the inconceivable realm of liberation, which is not measurable by Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment independently without relying on the teachings of others). 『Furthermore, Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva abiding in such inconceivable liberation can use their supernatural powers to gather all the Buddha's meritorious adornments of pure worlds into one Buddha-land and show it to sentient beings. Also, with supernatural powers, they can take all the sentient beings of one Buddha-land and place them in their right palm, and with the power of mental velocity (iddhi-bala, supernatural power) travel throughout the ten directions, universally showing them to all the Buddha-lands. Although arriving at all the Buddha-lands in the ten directions, they abide in one Buddha-country without moving. Also, with supernatural powers, from one pore they can manifest all the supreme and wonderful offerings, traveling throughout all the worlds in the ten directions, making offerings to all the Buddhas, Bodhisattvas (Bodhisattva, practitioners who vow to save all sentient beings), and Śrāvakas. Also, with supernatural powers, in one pore they can universally manifest the images of all the suns, moons, and stars in all the worlds of the ten directions. Also, with supernatural powers, they can even suck the great wind wheels and so on of all the worlds in the ten directions into their mouths without any harm to themselves, and the grasses, trees, and forests of all the worlds do not even shake when encountering this wind. Also, with supernatural powers, when all the Buddha-lands in the ten directions are burned at the end of a kalpa, they can place all the fire in their belly, and although the power of this fire is blazing and unceasing, it does no harm to their body. Also, with supernatural powers, passing beyond countless kotis of Ganges sands (Ganges sand, describing an extremely large number) of Buddha-worlds below, they can lift one Buddha-land and throw it upwards beyond kotis of Ganges sands of Buddha-worlds into another Buddha-land, just like lifting a small jujube leaf with the tip of a needle and throwing it elsewhere without any damage. Although manifesting such supernatural powers, those without the proper conditions do not see or know, and regarding all'

有情竟無惱害，唯令一切睹神通力調伏之者便見是事。如是，安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界，非諸聲聞、獨覺所測。

「又，舍利子！若住如是不可思議解脫菩薩，能以神力現作佛身種種色像、或現獨覺及諸聲聞種種色像、或現菩薩種種色像——諸相隨好，具足莊嚴——或復現作梵王、帝釋、四大天王、轉輪王等一切有情種種色像。或以神力變諸有情令作佛身及諸菩薩、聲聞、獨覺、釋梵、護世、轉輪王等種種色像。或以神力轉變十方一切有情上中下品音聲差別，皆作佛聲第一微妙，從此佛聲演出無常苦空無我、究竟涅槃、寂靜義等言詞差別，乃至一切諸佛、菩薩、聲聞、獨覺說法音聲皆于中出，乃至十方諸佛說法所有一切名句、文身、音聲差別皆從如是佛聲中出，普令一切有情得聞，隨乘差別悉皆調伏。或以神力，普於十方隨諸有情言音差別，如其所應出種種聲演說妙法，令諸有情各得利益。

「唯，舍利子！我今略說安住如是不可思議解脫菩薩方便善巧智力所入不可思議解脫境界。若我廣說，或經一劫、或一劫餘、或復過此，智慧辯才終不可盡。如我智慧辯才無盡，安住如是不可思議解脫菩薩方便善巧智力所入不可思議解脫境界亦不可盡，以無量故。」

爾時，尊

【現代漢語翻譯】現代漢語譯本：有情眾生之間最終不會互相惱害，只會讓所有親眼見到以神通之力被調伏的人，都能明白這個道理。像這樣，安住于不可思議解脫的菩薩，憑藉方便善巧的智慧和力量，進入不可思議的解脫境界，這不是那些聲聞（Śrāvaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，不依師教而獨自證悟者）所能測度的。

『此外，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果安住于這種不可思議解脫的菩薩，能夠以神通之力顯現佛身，以及種種不同的色相；或者顯現獨覺以及各種聲聞的色相；或者顯現菩薩的種種色相——各種相好，具足莊嚴——或者甚至顯現梵王（Brahmā，色界天之主）、帝釋（Indra，忉利天之主）、四大天王（Caturmahārājakayikas，佛教的護法神）、轉輪王（Cakravartin，以正法統治世界的理想君王）等一切有情眾生的種種色相。或者以神通之力，變化所有的有情眾生，讓他們都變成佛身，以及各種菩薩、聲聞、獨覺、釋梵、護世、轉輪王等等的種種色相。或者以神通之力，轉變十方一切有情眾生，上中下品不同的音聲差別，都變成佛的聲音，最為微妙。從這種佛的聲音中，演說無常、苦、空、無我、究竟涅槃（Nirvāṇa，解脫）以及寂靜的意義等等言辭差別，乃至一切諸佛、菩薩、聲聞、獨覺說法的音聲，都從中發出，乃至十方諸佛說法的所有一切名句、文身、音聲差別，都從這樣的佛聲中發出，普遍讓一切有情眾生都能聽聞，隨著各自的根器差別，全部都能被調伏。或者以神通之力，普遍在十方世界，隨著各種有情眾生的語言音聲差別，按照他們所適應的方式，發出種種聲音，演說微妙的佛法，讓各種有情眾生各自得到利益。

『唯有，舍利子！我現在只是簡略地說一說安住于這種不可思議解脫的菩薩，憑藉方便善巧的智慧和力量，所進入的不可思議解脫境界。如果我詳細地解說，或者經過一個劫（kalpa，佛教的時間單位）、或者超過一個劫、或者甚至超過這更長的時間，我的智慧和辯才也終究無法窮盡。正如我的智慧和辯才沒有窮盡一樣，安住于這種不可思議解脫的菩薩，憑藉方便善巧的智慧和力量，所進入的不可思議解脫境界也是不可窮盡的，因為它具有無量的緣故。』

當時，尊者

【English Translation】 English version: Sentient beings would ultimately not harm each other, but would only allow all those who personally witness the power of supernatural abilities being used for taming to understand this principle. Thus, abiding in the inconceivable liberation, Bodhisattvas, through the wisdom and power of skillful means, enter the inconceivable realm of liberation, which is beyond the comprehension of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher).

『Furthermore, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! If a Bodhisattva abiding in such inconceivable liberation can, through supernatural power, manifest the body of a Buddha and various different forms; or manifest the forms of Pratyekabuddhas and various Śrāvakas; or manifest the various forms of Bodhisattvas—with all the auspicious marks and qualities, fully adorned—or even manifest the various forms of all sentient beings, such as Brahmā (the lord of the Form Realm), Indra (the lord of the Trayastrimsa Heaven), the Four Great Kings (Caturmahārājakayikas, the guardian deities of Buddhism), and Cakravartin (the ideal universal monarch who rules the world with righteousness). Or, through supernatural power, transform all sentient beings, causing them to become Buddha bodies, as well as various Bodhisattvas, Śrāvakas, Pratyekabuddhas, Śakra, world-protectors, Cakravartins, and so on, in various forms. Or, through supernatural power, transform the different sounds of all sentient beings in the ten directions, whether superior, middling, or inferior, into the voice of the Buddha, which is the most subtle and wonderful. From this Buddha's voice, expound the meanings of impermanence, suffering, emptiness, non-self, ultimate Nirvāṇa (liberation), and tranquility, and so on, with different expressions. Even the voices of all Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas teaching the Dharma emanate from it. Even all the names, phrases, literary forms, and sound differences of all the Buddhas teaching the Dharma in the ten directions emanate from such a Buddha's voice, universally allowing all sentient beings to hear, and all are tamed according to their respective capacities. Or, through supernatural power, universally in the ten directions, according to the different languages and sounds of various sentient beings, emit various sounds as appropriate, expounding the wonderful Dharma, allowing various sentient beings to each receive benefit.

『Only, Śāriputra! I am now only briefly speaking about the inconceivable realm of liberation entered by Bodhisattvas abiding in such inconceivable liberation, through the wisdom and power of skillful means. If I were to explain it in detail, even if it took one kalpa (an aeon, a unit of time in Buddhism), or more than one kalpa, or even longer than that, my wisdom and eloquence would still not be exhausted. Just as my wisdom and eloquence are inexhaustible, the inconceivable realm of liberation entered by Bodhisattvas abiding in such inconceivable liberation, through the wisdom and power of skillful means, is also inexhaustible, because it is immeasurable.』

At that time, the Venerable

者大迦葉波聞說安住不可思議解脫菩薩不可思議解脫神力，嘆未曾有，便語尊者舍利子言：「譬如有人對生盲者，雖現種種差別色像，而彼盲者都不能見。如是，一切聲聞、獨覺皆若生盲、無殊勝眼，聞說安住不可思議解脫菩薩所現難思解脫神力，乃至一事亦不能了。誰有智者——男子、女人——聞說如是不可思議解脫神力不發無上正等覺心？我等今者於此大乘如燋敗種永絕其根，復何所作？我等一切聲聞、獨覺聞說如是不思議解脫神力，皆應號泣聲震三千大千世界。一切菩薩聞說如是不可思議解脫神力，皆應欣慶頂戴受持，如王太子受灌頂位生長堅固信解勢力。若有菩薩聞說如是不可思議解脫神力堅固信解，一切魔王及諸魔眾於此菩薩無所能為。」

當於尊者大迦葉波說是語時，眾中三萬二千天子皆發無上正等覺心。

時無垢稱即語尊者迦葉波言：「十方無量無數世界作魔王者，多是安住不可思議解脫菩薩方便善巧現作魔王，為欲成熟諸有情故。大迦葉波！十方無量無數世界一切菩薩，諸有來求手、足、耳、鼻、頭、目、髓、腦、血、肉、筋骨、一切支體，妻妾、男女、奴婢、親屬，村城、聚落、國邑、王都、四大洲等，種種王位、財谷、珍寶、金銀、真珠、珊瑚、螺貝、吠琉璃等諸莊嚴具，房舍、床

【現代漢語翻譯】現代漢語譯本：當時，大迦葉波（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）聽聞了宣說安住于不可思議解脫的菩薩所展現的不可思議解脫神力，讚歎這是前所未有的。於是他對尊者舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『譬如有人面對一個天生的盲人，即使向他展示種種不同的顏色和形象，那個盲人也完全無法看見。同樣，一切聲聞（Śrāvaka，聽聞佛陀教法而證悟的修行者）、獨覺（Pratyekabuddha，不依賴他人教導，獨自證悟的修行者）都如同天生的盲人，沒有殊勝的眼力，聽聞宣說安住于不可思議解脫的菩薩所展現的難以思議的解脫神力，甚至連一件事情也不能理解。誰是有智慧的人——無論是男子還是女人——聽聞宣說如此不可思議的解脫神力而不發起無上正等正覺之心（Anuttarā-samyak-saṃbodhi，最高的、正確的、平等的覺悟，即成佛之心）呢？我們現在對於這大乘佛法，就像是焦枯腐敗的種子，永遠斷絕了生根發芽的可能，還能做什麼呢？我們一切聲聞、獨覺聽聞宣說如此不可思議的解脫神力，都應該號啕大哭，哭聲震動三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界系統）。一切菩薩（Bodhisattva，發願成佛，救度眾生的修行者）聽聞宣說如此不可思議的解脫神力，都應該歡欣慶賀，頂戴受持，如同國王的太子接受灌頂儀式，生長堅固的信心和理解力。如果有菩薩聽聞宣說如此不可思議的解脫神力，並堅固地信解，那麼一切魔王（Māra，障礙修行的惡神）以及各種魔眾都對此菩薩無能為力。』當尊者大迦葉波說這些話的時候，在場的聽眾中有三萬二千天子都發起了無上正等正覺之心。這時，無垢稱（Vimalakīrti，維摩詰，一位在家菩薩，以其智慧和辯才著稱）對尊者迦葉波說：『十方無量無數的世界中，那些作為魔王的人，大多是安住于不可思議解脫的菩薩，他們以方便善巧的方式示現為魔王，是爲了成熟各種有情眾生（Sattva，一切有情識的生命）。大迦葉波！十方無量無數的世界中，一切菩薩，如果有眾生來向他們乞求手、足、耳、鼻、頭、目、髓、腦、血、肉、筋骨、一切肢體，妻妾、男女、奴婢、親屬，村莊、城鎮、聚落、國都、四大洲（Caturdvīpa，佛教宇宙觀中的四大洲）等，各種王位、財谷、珍寶、金銀、珍珠、珊瑚、螺貝、吠琉璃（Vaiḍūrya，一種寶石）等各種莊嚴器具，房舍、床

【English Translation】 English version: Then, Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), hearing the exposition on the inconceivable liberation and the miraculous powers of the Bodhisattvas who abide in inconceivable liberation, exclaimed that it was unprecedented. He then said to the Venerable Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom): 'It is like someone showing various different colors and forms to a person born blind, but that blind person is completely unable to see them. Likewise, all Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment independently) are like those born blind, without superior vision. Hearing the exposition on the inconceivable liberation and the miraculous powers manifested by the Bodhisattvas who abide in inconceivable liberation, they cannot comprehend even a single thing. Who is wise—whether man or woman—who, upon hearing of such inconceivable liberation and miraculous powers, would not arouse the mind of Anuttarā-samyak-saṃbodhi (the unsurpassed, right, and equal enlightenment, the mind of Buddhahood)? We are now, in relation to this Great Vehicle (Mahāyāna), like scorched and rotten seeds, forever cut off from our roots. What else can we do? All of us, Śrāvakas and Pratyekabuddhas, upon hearing of such inconceivable liberation and miraculous powers, should weep and wail, our cries shaking the Trisāhasra-mahāsāhasra-lokadhātu (a great world system in Buddhist cosmology). All Bodhisattvas (beings who aspire to Buddhahood and work to liberate all beings), upon hearing of such inconceivable liberation and miraculous powers, should rejoice and celebrate, reverently accepting and upholding them, like a crown prince receiving the coronation ceremony, growing strong in faith and understanding. If a Bodhisattva, upon hearing of such inconceivable liberation and miraculous powers, has firm faith and understanding, then all the Māras (evil deities who obstruct spiritual practice) and their retinues will be powerless against that Bodhisattva.' When the Venerable Mahākāśyapa spoke these words, thirty-two thousand devas (gods) in the assembly all aroused the mind of Anuttarā-samyak-saṃbodhi. At that time, Vimalakīrti (an enlightened lay practitioner known for his wisdom and eloquence) said to the Venerable Kāśyapa: 'In the countless worlds of the ten directions, those who act as Māras are mostly Bodhisattvas who abide in inconceivable liberation. They skillfully manifest as Māras in order to mature various sentient beings (Sattva, beings with consciousness). Mahākāśyapa! In the countless worlds of the ten directions, all Bodhisattvas, if beings come to them seeking their hands, feet, ears, noses, heads, eyes, marrow, brains, blood, flesh, sinews, bones, all limbs, wives, concubines, sons, daughters, servants, relatives, villages, towns, settlements, kingdoms, capital cities, the four great continents (Caturdvīpa, the four continents in Buddhist cosmology), various kingdoms, wealth, grains, treasures, gold, silver, pearls, coral, conch shells, vaiḍūrya (a type of gemstone), and other ornaments, houses, beds

座、衣服、飲食、湯藥、資產、象馬輦輿、大小諸船、器仗軍眾，如是一切逼迫菩薩而求乞者，多是安住不可思議解脫菩薩以巧方便現為斯事試驗菩薩，令其了知意樂堅固。所以者何？增上勇猛諸大菩薩，為欲饒益諸有情故，示現如是難為大事。凡夫下劣無復勢力，不能如是逼迫菩薩為此乞求。

「大迦葉波！譬如螢火終無威力映蔽日輪。如是，凡夫及下劣位無復勢力逼迫菩薩為此乞求。大迦葉波！譬如龍像現威鬥戰非驢所堪，唯有龍象能與龍象為斯戰諍。如是，凡夫及下劣位無有勢力逼迫菩薩，唯有菩薩能與菩薩共相逼迫，是名安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界。」

說此法時，八千菩薩得入菩薩方便善巧智力所入不可思議解脫境界。

說無垢稱經卷第三大正藏第 14 冊 No. 0476 說無垢稱經

說無垢稱經卷第四

大唐三藏法師玄奘譯

觀有情品第七

時妙吉祥問無垢稱：「云何菩薩觀諸有情？」

無垢稱言：「譬如幻師觀所幻事。如是，菩薩應正觀察一切有情。

「又，妙吉祥！如有智人觀水中月、觀鏡中像、觀陽焰水、觀呼聲響、觀虛空中雲城臺閣、觀水聚沫所有前際、觀水浮泡或起或滅、觀芭蕉心所有堅

【現代漢語翻譯】現代漢語譯本：座位、衣服、飲食、湯藥、資產、象馬車乘（象、馬和車輛），大小船隻、器械軍隊，像這樣一切逼迫菩薩而前來乞求的人，大多是安住于不可思議解脫的菩薩，他們巧妙地示現這些事情來試驗菩薩，使菩薩瞭解自己的意樂是否堅定。這是為什麼呢？因為增上勇猛的諸大菩薩，爲了饒益一切有情眾生，才示現這樣難以做到的事情。凡夫下劣，沒有力量，不能這樣逼迫菩薩來為此乞求。

『大迦葉波（Mahākāśyapa）！譬如螢火蟲終究沒有威力能夠遮蔽太陽的光芒。像這樣，凡夫以及下劣地位的人沒有力量逼迫菩薩來為此乞求。大迦葉波（Mahākāśyapa）！譬如龍象展現威猛進行戰鬥，不是驢子所能承受的，只有龍象才能與龍象進行這樣的戰鬥。像這樣，凡夫以及下劣地位的人沒有力量逼迫菩薩，只有菩薩才能與菩薩互相逼迫，這叫做安住于不可思議解脫的菩薩，以方便善巧的智慧力量所進入的不可思議解脫境界。』

當宣說這個法門的時候，八千位菩薩證入了菩薩以方便善巧的智慧力量所進入的不可思議解脫境界。

《說無垢稱經》卷第三大正藏第14冊 No. 0476 《說無垢稱經》

《說無垢稱經》卷第四大唐三藏法師玄奘譯

觀有情品第七

當時，妙吉祥（Mañjuśrī）問無垢稱（Vimalakīrti）：『菩薩如何觀察一切有情眾生？』

無垢稱（Vimalakīrti）說：『譬如幻術師觀察所幻化出來的事物。像這樣，菩薩應當如實觀察一切有情眾生。

『又，妙吉祥（Mañjuśrī）！如有智慧的人觀察水中的月亮、觀察鏡中的影像、觀察陽焰之水、觀察呼喊的聲音、觀察虛空中雲彩形成的城池樓閣、觀察水聚形成的泡沫的前後際限、觀察水中浮起的泡沫或生起或滅去、觀察芭蕉樹的中心是否堅實。』

【English Translation】 English version: Seats, clothing, food, medicine, assets, elephants, horses, carriages (elephants, horses, and vehicles), large and small ships, implements, and armies—all those who, in this way, pressure Bodhisattvas and come to beg, are mostly Bodhisattvas abiding in inconceivable liberation, who skillfully manifest these things to test Bodhisattvas, so that they may know whether their intention is firm. Why is this? Because the greatly courageous Bodhisattvas, for the sake of benefiting all sentient beings, manifest such difficult deeds. Ordinary and inferior people have no power and cannot pressure Bodhisattvas to beg for this.

'Mahākāśyapa! Just as a firefly has no power to obscure the sun's light. Likewise, ordinary people and those of inferior status have no power to pressure Bodhisattvas to beg for this. Mahākāśyapa! Just as a dragon elephant displays its might in battle, which a donkey cannot withstand, only a dragon elephant can engage in such combat with another dragon elephant. Likewise, ordinary people and those of inferior status have no power to pressure Bodhisattvas; only Bodhisattvas can pressure each other. This is called a Bodhisattva abiding in inconceivable liberation, entering the inconceivable realm of liberation through the power of skillful and expedient wisdom.'

When this Dharma was spoken, eight thousand Bodhisattvas entered the inconceivable realm of liberation through the power of skillful and expedient wisdom.

The Sutra Spoken by Vimalakīrti, Volume Three Tripitaka No. 0476, Volume 14, The Sutra Spoken by Vimalakīrti

The Sutra Spoken by Vimalakīrti, Volume Four Translated by the Tang Dynasty Tripitaka Master Xuanzang

Chapter Seven: Observing Sentient Beings

At that time, Mañjuśrī asked Vimalakīrti: 'How does a Bodhisattva observe all sentient beings?'

Vimalakīrti said: 'Just as a magician observes the things he has conjured. Likewise, a Bodhisattva should rightly observe all sentient beings.

'Furthermore, Mañjuśrī! Just as a wise person observes the moon in water, observes an image in a mirror, observes the water of a mirage, observes the sound of an echo, observes a city or pavilion formed by clouds in the empty sky, observes the beginning and end of a mass of foam, observes a floating bubble rising and disappearing, observes whether the heart of a banana tree is solid.'

實、觀第五大、觀第六蘊、觀第七根、觀十三處、觀十九界、觀無色界眾色影像、觀燋敗種所出牙莖、觀龜毛等所作衣服、觀夭沒者受欲戲樂、觀預流果所起分別薩迦耶見、觀一來果受第三有、觀不還果入母胎藏、觀阿羅漢貪瞋癡毒、觀得忍菩薩慳吝犯戒恚害等心、觀諸如來習氣相續、觀生盲者睹見眾色、觀住滅定有出入息、觀虛空中所有鳥跡、觀半擇迦根有勢用、觀石女兒所有作業、觀佛所化起諸結縛、觀諸畢竟不生煩惱、觀夢悟已夢中所見、觀不生火有所焚燒、觀阿羅漢後有相續。如是，菩薩應正觀察一切有情。所以者何？諸法本空，真實無我、無有情故。」

妙吉祥言：「若諸菩薩如是觀察一切有情，云何于彼修于大慈？」

無垢稱言：「菩薩如是觀有情已，自念：『我當爲諸有情說如斯法，令其解了。』是名真實修于大慈，與諸有情究竟安樂。如是，菩薩修寂滅慈，無諸取故；修無熱慈，離煩惱故；修如實慈，三世等故；修不違慈，無等起故；修無二慈，離內外故；修無壞慈，畢竟住故；修堅固慈，增上意樂如金剛故；修清凈慈，本性凈故；修平等慈，等虛空故；修阿羅漢慈，永害結賊故；修獨覺慈，不待師資故；修菩薩慈，成熟有情無休息故；修如來慈，隨覺諸法真如性故；修佛之慈，覺悟睡

【現代漢語翻譯】現代漢語譯本：觀察真實：觀察第五大（五大元素），觀察第六蘊（六種蘊），觀察第七根（七種根），觀察十三處（十三種處），觀察十九界（十九種界），觀察沒有生命的眾多色彩影像，觀察被燒燬的種子長出的牙和莖，觀察用烏龜毛等製作的衣服，觀察夭折的人享受慾望和嬉戲，觀察預流果（須陀洹）所產生的對薩迦耶見（身見）的分別，觀察一來果（斯陀含）承受第三有（來世），觀察不還果（阿那含）進入母親的胎藏，觀察阿羅漢有貪瞋癡的毒害，觀察獲得忍位的菩薩有慳吝、犯戒、嗔恚、加害等心，觀察諸如來有習氣相續，觀察天生的盲人看見各種色彩，觀察住在滅盡定中的人有出入息，觀察虛空中所有的鳥跡，觀察半擇迦（閹人）的性根有效能力，觀察石女所生的女兒有所作為，觀察佛所化現的人產生各種結縛，觀察那些畢竟不生煩惱的人，觀察夢醒之後夢中所見的事物，觀察沒有火卻有東西被焚燒，觀察阿羅漢死後還有後有相續。像這樣，菩薩應該正確地觀察一切有情（眾生）。為什麼呢？因為諸法（一切事物）的本性是空性的，真實中沒有我，也沒有有情（眾生）。』

妙吉祥（文殊菩薩）說：『如果諸位菩薩這樣觀察一切有情（眾生），如何對他們修習大慈悲心呢？』

無垢稱（維摩詰）說：『菩薩這樣觀察有情（眾生）之後，自己想：『我應當為這些有情（眾生）宣說這樣的法，讓他們理解明白。』這叫做真實地修習大慈悲心，給予所有有情（眾生）究竟的安樂。像這樣，菩薩修習寂滅慈，因為沒有執取；修習無熱慈，遠離煩惱的緣故；修習如實慈，與過去、現在、未來三世平等；修習不違慈，因為沒有同等的生起；修習無二慈，遠離內外對立的緣故；修習無壞慈，因為畢竟安住；修習堅固慈，因為增上意樂像金剛一樣；修習清凈慈，因為本性清凈；修習平等慈，與虛空平等；修習阿羅漢慈，因為永遠斷除結縛和賊害；修習獨覺慈，因為不依賴老師和資助；修習菩薩慈，因為成熟有情（眾生）沒有休息；修習如來慈，因為隨順覺悟諸法真如的本性；修習佛的慈悲，因為覺悟了睡眠

【English Translation】 English version: Observing Reality: Observing the Fifth Great Element (the five great elements), observing the Sixth Aggregate (the six aggregates), observing the Seventh Root (the seven roots), observing the Thirteen Entrances (the thirteen entrances), observing the Nineteen Realms (the nineteen realms), observing inanimate colorful images, observing sprouts and stems growing from burnt seeds, observing clothes made from turtle hair, observing those who died young enjoying desires and pleasures, observing the Srotapanna fruit (stream-enterer) arising from the discrimination of Satkayadristi (belief in a self), observing the Sakradagamin fruit (once-returner) experiencing the Third Existence (future life), observing the Anagamin fruit (non-returner) entering the mother's womb, observing Arhats possessing the poison of greed, hatred, and delusion, observing Bodhisattvas who have attained forbearance having minds of stinginess, breaking precepts, anger, and harm, observing the continuing habits of all Tathagatas, observing the congenitally blind seeing various colors, observing those dwelling in cessation meditation having inhalation and exhalation, observing all bird tracks in empty space, observing eunuchs having sexual potency, observing the actions of a stone woman's daughter, observing those transformed by the Buddha creating bonds and attachments, observing those who ultimately do not generate afflictions, observing what is seen in a dream after awakening from it, observing something being burned without fire, observing the continuation of existence after the death of an Arhat. Thus, Bodhisattvas should correctly observe all sentient beings. Why? Because the nature of all dharmas (things) is emptiness, and in reality, there is no self and no sentient being.'

Manjushri (Wenshu Pusa) said, 'If Bodhisattvas observe all sentient beings in this way, how do they cultivate great compassion towards them?'

Vimalakirti (Wugoucheng) said, 'After Bodhisattvas observe sentient beings in this way, they think to themselves, 'I should explain such dharmas to these sentient beings so that they may understand them.' This is called truly cultivating great compassion, giving all sentient beings ultimate happiness. In this way, Bodhisattvas cultivate quiescent compassion because there is no grasping; cultivate non-afflictive compassion because they are free from afflictions; cultivate true compassion because it is equal to the past, present, and future; cultivate non-contradictory compassion because there is no equal arising; cultivate non-dual compassion because they are free from internal and external opposition; cultivate indestructible compassion because it ultimately abides; cultivate steadfast compassion because the supreme intention is like a diamond; cultivate pure compassion because it is pure in nature; cultivate equal compassion because it is equal to space; cultivate Arhat compassion because they have forever destroyed the bonds and thieves; cultivate Pratyekabuddha compassion because they do not rely on teachers or support; cultivate Bodhisattva compassion because they mature sentient beings without rest; cultivate Tathagata compassion because they follow the awakened true nature of all dharmas; cultivate Buddha's compassion because they have awakened from sleep

夢諸有情故；修自然慈，任運等覺諸法性故；修菩提慈，等一味故；修無偏慈，愛憎斷故；修大悲慈，顯大乘故；修無諍慈，觀無我故；修無厭慈，觀性空故；修法施慈，離師卷故；修凈戒慈，成熟犯戒諸有情故；修堪忍慈，隨護自他令無損故；修精進慈，荷負有情利樂事故；修靜慮慈，無愛味故；修般若慈，於一切時現知法故；修方便慈，於一切門普示現故；修妙愿慈，無量大愿所引發故；修大力慈，能辦一切廣大事故；修若那慈，了知一切法性相故；修神通慈，不壞一切法性相故；修攝事慈，方便攝益諸有情故；修無著慈，無礙染故；修無詐慈，意樂凈故；修無諂慈，加行凈故；修無誑慈，不虛假故；修深心慈，離瑕穢故；修安樂慈，建立諸佛安樂事故。唯，妙吉祥！是名菩薩修于大慈。」

妙吉祥言：「云何菩薩修于大悲？」

無垢稱言：「所有造作、增長善根悉皆棄捨，施諸有情一切無吝，是名菩薩修于大悲。」

妙吉祥言：「云何菩薩修于大喜？」

無垢稱言：「于諸有情作饒益事歡喜無悔，是名菩薩修于大喜。」

妙吉祥言：「云何菩薩修于大舍？」

無垢稱言：「平等饒益，不望果報，是名菩薩修于大舍。」

妙吉祥言：「若諸菩薩怖畏生死，當何所依？

【現代漢語翻譯】現代漢語譯本：『爲了使一切眾生都能獲得安樂，所以修習如夢一般的慈心；爲了順應自然，平等覺悟一切法的本性，所以修習自然的慈心；爲了平等對待一切，所以修習菩提慈心；爲了斷除愛憎，所以修習無偏的慈心；爲了彰顯大乘佛法，所以修習大悲慈心；爲了觀察無我，所以修習無諍的慈心；爲了觀察諸法性空，所以修習無厭的慈心；爲了遠離對師長的依賴，所以修習法施慈心；爲了幫助違犯戒律的眾生，所以修習凈戒慈心；爲了保護自己和他人不受損害，所以修習堪忍慈心；爲了承擔利益眾生的事業，所以修習精進慈心；爲了沒有貪愛，所以修習靜慮慈心；爲了在任何時候都能清楚地瞭解佛法，所以修習般若慈心；爲了在任何情況下都能普遍地示現佛法，所以修習方便慈心；爲了無量大愿的引發，所以修習妙愿慈心；爲了能夠完成一切廣大的事業，所以修習大力慈心；爲了瞭解一切法的本性和現象，所以修習若那（智慧）慈心；爲了不破壞一切法的本性和現象，所以修習神通慈心；爲了方便地攝受和利益眾生，所以修習攝事慈心；爲了沒有執著和染污，所以修習無著慈心；爲了意念清凈，所以修習無詐慈心；爲了行為清凈，所以修習無諂慈心；爲了不虛假，所以修習無誑慈心；爲了遠離瑕疵和污穢，所以修習深心慈心；爲了建立諸佛的安樂事業，所以修習安樂慈心。妙吉祥（Manjushri）！這就是菩薩修習大慈的方法。』

妙吉祥（Manjushri）問：『菩薩如何修習大悲？』

無垢稱（Vimalakirti）說：『將所有造作和增長的善根全部捨棄，毫無吝嗇地施與一切眾生，這就是菩薩修習大悲的方法。』

妙吉祥（Manjushri）問：『菩薩如何修習大喜？』

無垢稱（Vimalakirti）說：『對於利益眾生的事情感到歡喜，沒有後悔，這就是菩薩修習大喜的方法。』

妙吉祥（Manjushri）問：『菩薩如何修習大舍？』

無垢稱（Vimalakirti）說：『平等地利益眾生，不期望任何果報，這就是菩薩修習大舍的方法。』

妙吉祥（Manjushri）問：『如果菩薩害怕生死，應當依靠什麼？』

【English Translation】 English version: 'One cultivates dream-like loving-kindness for the sake of all sentient beings; one cultivates natural loving-kindness because one spontaneously and equally awakens to the nature of all dharmas; one cultivates Bodhi loving-kindness because of the equality of one taste; one cultivates impartial loving-kindness because love and hatred are severed; one cultivates great compassion loving-kindness because the Great Vehicle is manifested; one cultivates non-contentious loving-kindness because one observes no-self; one cultivates unwearying loving-kindness because one observes emptiness of nature; one cultivates Dharma-giving loving-kindness because one is free from teacher's entanglements; one cultivates pure precept loving-kindness because one matures sentient beings who violate precepts; one cultivates forbearance loving-kindness because one protects oneself and others, causing no harm; one cultivates diligent loving-kindness because one bears the burden of sentient beings' benefit and happiness; one cultivates meditative loving-kindness because there is no craving for taste; one cultivates wisdom loving-kindness because one manifestly knows the Dharma at all times; one cultivates skillful means loving-kindness because one universally demonstrates in all ways; one cultivates wonderful aspiration loving-kindness because it is induced by immeasurable great vows; one cultivates powerful loving-kindness because one can accomplish all great affairs; one cultivates Jnana (wisdom) loving-kindness because one understands the nature and characteristics of all dharmas; one cultivates supernatural power loving-kindness because one does not destroy the nature and characteristics of all dharmas; one cultivates the act of gathering loving-kindness because one skillfully gathers and benefits all sentient beings; one cultivates non-attachment loving-kindness because there is no hindrance of defilement; one cultivates non-deceitful loving-kindness because the intention is pure; one cultivates non-flattering loving-kindness because the conduct is pure; one cultivates non-lying loving-kindness because it is not false; one cultivates profound mind loving-kindness because it is free from flaws and impurities; one cultivates peaceful loving-kindness because one establishes the peaceful affairs of all Buddhas. O Manjushri! This is called the Bodhisattva's cultivation of great loving-kindness.'

Manjushri said, 'How does a Bodhisattva cultivate great compassion?'

Vimalakirti said, 'All created and increased roots of virtue are completely abandoned and given to all sentient beings without any stinginess. This is called the Bodhisattva's cultivation of great compassion.'

Manjushri said, 'How does a Bodhisattva cultivate great joy?'

Vimalakirti said, 'Rejoicing without regret in doing beneficial things for sentient beings, this is called the Bodhisattva's cultivation of great joy.'

Manjushri said, 'How does a Bodhisattva cultivate great equanimity?'

Vimalakirti said, 'Equally benefiting sentient beings without expecting any reward, this is called the Bodhisattva's cultivation of great equanimity.'

Manjushri said, 'If Bodhisattvas fear birth and death, what should they rely on?'

」

無垢稱言：「若諸菩薩怖畏生死，常正依住諸佛大我。」

又問：「菩薩欲住大我，當云何住？」

曰：「欲住大我，當於一切有情平等解脫中住。」

又問：「欲令一切有情解脫，當何所除？」

曰：「欲令一切有情解脫，除其煩惱。」

又問：「欲除一切有情煩惱，當何所修？」

曰：「欲除一切有情煩惱，當修如理觀察作意。」

又問：「欲修如理觀察作意，當云何修？」

曰：「欲修如理觀察作意，當修諸法不生不滅。」

又問：「何法不生？何法不滅？」

曰：「不善不生，善法不滅。」

又問：「善、不善法孰為本？」

曰：「以身為本。」

又問：「身孰為本？」

曰：「欲貪為本。」

又問：「欲貪孰為本？」

曰：「虛妄分別為本。」

又問：「虛妄分別孰為本？」

曰：「倒想為本。」

又問：「倒想孰為本？」

曰：「無住為本。」

妙吉祥言：「如是，無住孰為其本？」

無垢稱言：「斯問非理。所以者何？夫無住者，即無其本，亦無所住。由無其本、無所住故，即能建立一切諸法。」

時無垢稱室中有一本住天女，見諸大人

【現代漢語翻譯】現代漢語譯本無垢稱（Vimalakirti）說：『如果各位菩薩畏懼生死，應當經常正確地依止和安住于諸佛的大我。』又問：『菩薩想要安住于大我，應當如何安住？』答：『想要安住于大我，應當在對一切有情平等解脫的願望中安住。』又問：『想要讓一切有情解脫，應當去除什麼？』答：『想要讓一切有情解脫，應當去除他們的煩惱。』又問：『想要去除一切有情的煩惱，應當修習什麼？』答：『想要去除一切有情的煩惱，應當修習如理觀察作意（yoniso-manasikara）。』又問：『想要修習如理觀察作意，應當如何修習？』答：『想要修習如理觀察作意，應當修習諸法不生不滅的道理。』又問：『什麼法不生？什麼法不滅？』答：『不善之法不生，善良之法不滅。』又問：『善法和不善法，哪個是根本？』答：『以身為根本。』又問：『身以什麼為根本？』答：『以欲貪為根本。』又問：『欲貪以什麼為根本？』答：『以虛妄分別（false discrimination）為根本。』又問：『虛妄分別以什麼為根本？』答：『以顛倒妄想為根本。』又問：『顛倒妄想以什麼為根本？』答：『以無住為根本。』妙吉祥（Manjushri）說：『像這樣，無住以什麼為根本？』無垢稱說：『這個問題不合理。為什麼呢？因為無住，就是沒有根本，也沒有所住之處。由於沒有根本、沒有所住之處，才能建立一切諸法。』這時，在無垢稱的房間里，有一位原本安住的天女，見到了各位大人

【English Translation】 English version Vimalakirti said, 'If all Bodhisattvas fear birth and death, they should constantly and correctly rely on and abide in the great self of all Buddhas.' He further asked, 'If Bodhisattvas wish to abide in the great self, how should they abide?' He replied, 'If they wish to abide in the great self, they should abide in the equal liberation of all sentient beings.' He further asked, 'If they wish to liberate all sentient beings, what should they remove?' He replied, 'If they wish to liberate all sentient beings, they should remove their afflictions (kleshas).' He further asked, 'If they wish to remove the afflictions of all sentient beings, what should they cultivate?' He replied, 'If they wish to remove the afflictions of all sentient beings, they should cultivate rational observation and attention (yoniso-manasikara).' He further asked, 'If they wish to cultivate rational observation and attention, how should they cultivate it?' He replied, 'If they wish to cultivate rational observation and attention, they should cultivate the principle that all dharmas neither arise nor cease.' He further asked, 'What dharma does not arise? What dharma does not cease?' He replied, 'Unwholesome dharmas do not arise, and wholesome dharmas do not cease.' He further asked, 'Which is the root of wholesome and unwholesome dharmas?' He replied, 'The body is the root.' He further asked, 'What is the root of the body?' He replied, 'Desire and craving (trishna) are the root.' He further asked, 'What is the root of desire and craving?' He replied, 'False discrimination (vikalpa) is the root.' He further asked, 'What is the root of false discrimination?' He replied, 'Perverted thoughts are the root.' He further asked, 'What is the root of perverted thoughts?' He replied, 'Non-abiding is the root.' Manjushri said, 'In that case, what is the root of non-abiding?' Vimalakirti said, 'This question is unreasonable. Why? Because non-abiding has no root and no place to abide. Because it has no root and no place to abide, it can establish all dharmas.' At that time, in Vimalakirti's room, there was a goddess who originally dwelled there, and she saw all the great beings

、聞所說法，得未曾有，踴躍歡喜，便現其身，即以天花散諸菩薩、大聲聞眾。時彼天花至菩薩身即便墮落，至大聲聞便著不墮。時聲聞眾各欲去華，盡其神力皆不能去。

爾時，天女即問尊者舍利子言：「何故去華？」

舍利子言：「華不如法，我故去之。」

天女言：「止，勿謂此華為不如法。所以者何？是華如法，惟尊者等自不如法。所以者何？華無分別、無異分別，惟尊者等自有分別、有異分別。于善說法毗奈耶中，諸出家者若有分別、有異分別，則不如法；若無分別、無異分別，是則如法。惟，舍利子！觀諸菩薩華不著者，皆由永斷一切分別及異分別，觀諸聲聞華著身者，皆由未斷一切分別及異分別。

「惟，舍利子！如人有畏時，非人得其便；若無所畏，一切非人不得其便。若畏生死業煩惱者，即為色、聲、香、味、觸等而得其便；不畏生死業煩惱者，世間色、聲、香、味、觸等不得其便。又，舍利子！若煩惱習未永斷者，華著其身；若煩惱習已永斷者，華不著也。」

舍利子言：「天止此室經今幾何？」

天女答言：「我止此室如舍利子所住解脫。」

舍利子言：「天止此室如是久耶？」

天女復言：「所住解脫亦何如久？」

時舍利子默然

【現代漢語翻譯】現代漢語譯本：聽聞所說的法，（我）得到了前所未有的體驗，踴躍歡喜，便顯現出自己的身形，隨即用天花散向各位菩薩（Bodhisattva，指追求覺悟的修行者）、大聲聞眾（Śrāvaka，指聽聞佛陀教誨而證悟的弟子）。當時，這些天花落到菩薩身上便立即掉落，落到大聲聞身上卻粘著不掉落。當時，聲聞眾都想去除這些花，用盡他們的神通力量都不能去除。

這時，天女便問尊者舍利子（Śāriputra，智慧第一的佛陀弟子）說：『為什麼要去除這些花呢？』

舍利子說：『這些花不如法，所以我才要去除它們。』

天女說：『停止吧，不要說這些花不如法。為什麼呢？因為這些花是如法的，只是尊者你們自己不如法。為什麼呢？花沒有分別，沒有差異分別，只有尊者你們自己有分別，有差異分別。在善於說法的毗奈耶（Vinaya，戒律）中，那些出家修行者如果心有分別、有差異分別，就是不如法；如果心無分別、無差異分別，那就是如法。舍利子啊！觀察那些花不粘著菩薩的人，都是因為他們永遠斷除了一切分別以及差異分別；觀察那些花粘著聲聞身的人，都是因為他們還沒有斷除一切分別以及差異分別。』

『舍利子啊！就像人有畏懼的時候，非人（指鬼神等）就能趁機作祟；如果沒有畏懼，一切非人都不能得逞。如果畏懼生死業和煩惱，就會被色、聲、香、味、觸等所趁虛而入；如果不畏懼生死業和煩惱，世間的色、聲、香、味、觸等就不能得逞。還有，舍利子！如果煩惱的習氣沒有永遠斷除，花就會粘著在他的身上；如果煩惱的習氣已經永遠斷除，花就不會粘著了。』

舍利子問：『天女您在這間屋子裡已經多久了？』

天女回答說：『我住在這間屋子裡，就像舍利子您所住的解脫境界一樣。』

舍利子問：『天女您住在這間屋子裡這麼久了嗎？』

天女反問道：『所住的解脫境界又有多久呢？』

這時，舍利子沉默不語。

【English Translation】 English version: Having heard the Dharma (law, teachings) that was spoken, (I) obtained what I had never experienced before, and with joy and elation, manifested my body, and immediately scattered heavenly flowers upon all the Bodhisattvas (Bodhisattva, beings who seek enlightenment) and great Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings). At that time, those heavenly flowers, upon reaching the bodies of the Bodhisattvas, immediately fell off, but upon reaching the great Śrāvakas, they stuck and did not fall. At that time, the Śrāvakas all wished to remove the flowers, but despite exhausting their supernatural powers, they could not remove them.

At that time, the goddess then asked the venerable Śāriputra (Śāriputra, the Buddha's disciple known for his wisdom), 'Why do you want to remove these flowers?'

Śāriputra said, 'These flowers are not in accordance with the Dharma, therefore I want to remove them.'

The goddess said, 'Stop, do not say that these flowers are not in accordance with the Dharma. Why? Because these flowers are in accordance with the Dharma, it is only that you venerable ones yourselves are not in accordance with the Dharma. Why? The flowers have no discrimination, no differential discrimination, only you venerable ones yourselves have discrimination, have differential discrimination. Within the Vinaya (Vinaya, monastic rules) of the well-spoken Dharma, those who have left home to practice, if they have discrimination, have differential discrimination, then they are not in accordance with the Dharma; if they have no discrimination, no differential discrimination, then they are in accordance with the Dharma. O Śāriputra! Observe that the flowers do not stick to those Bodhisattvas, it is all because they have forever severed all discrimination and differential discrimination; observe that the flowers stick to the bodies of those Śrāvakas, it is all because they have not yet severed all discrimination and differential discrimination.'

'O Śāriputra! Just as when a person has fear, non-humans (referring to ghosts and spirits) can take advantage of them; if there is no fear, all non-humans cannot take advantage. If one fears the karma and afflictions of birth and death, then one will be taken advantage of by form, sound, smell, taste, touch, and so on; if one does not fear the karma and afflictions of birth and death, the form, sound, smell, taste, touch, and so on of the world cannot take advantage. Furthermore, O Śāriputra! If the habits of afflictions have not been forever severed, the flowers will stick to their bodies; if the habits of afflictions have already been forever severed, the flowers will not stick.'

Śāriputra asked, 'How long have you, goddess, been in this room?'

The goddess replied, 'I have been in this room just like the liberation that Śāriputra dwells in.'

Śāriputra asked, 'Have you, goddess, been in this room for so long?'

The goddess retorted, 'How long is the liberation that one dwells in?'

At that time, Śāriputra remained silent.

不答。天曰：「尊者是大聲聞，具大慧辯，得此小問默不見答。」

舍利子言：「夫解脫者，離諸名言，吾今於此竟知何說。」

天曰：「所說文字皆解脫相。所以者何？如此解脫，非內、非外、非離二種中間可得；文字亦爾，非內、非外、非離二種中間可得。是故，無離文字說于解脫。所以者何？以其解脫，與一切法其性平等。」

舍利子言：「豈不以離貪、瞋、癡等為解脫耶？」

天曰：「佛為諸增上慢者說離一切貪、瞋、癡等以為解脫；若為遠離增上慢者即說一切貪、瞋、癡等本性解脫。」

舍利子言：「善哉，天女！汝何得證慧辯若斯？」

天曰：「我今無得、無證，慧辯如是。若言我今有得、有證，即于善說法毗奈耶為增上慢。」

舍利子言：「汝於三乘為何發趣？」

天女答言：「我於三乘並皆發趣。」

舍利子言：「汝何密意作如是說？」

天曰：「我常宣說大乘令他聞故，我為聲聞；自然現覺真法性故，我為獨覺；常不捨離大慈悲故，我為大乘。

「又，舍利子！我為化度求聲聞乘諸有情故，我為聲聞；我為化度求獨覺乘諸有情故，我為獨覺；我為化度求無上乘諸有情故，我為大乘。

「又，舍利子！譬如有人入瞻博迦

【現代漢語翻譯】現代漢語譯本天問：『尊者您是大聲聞（Mahasravaka，偉大的聲聞弟子），具備廣大的智慧和辯才，為何對這樣一個小問題卻沉默不語，不作回答呢？』舍利子（Sariputra）回答：『所謂的解脫，是超越一切名相和言語的。我現在對於這個問題，究竟能說什麼呢？』天說：『所說的文字都具有解脫的相狀。為什麼呢？因為這種解脫，既不在內，也不在外，也不是脫離內外二者之間的中間狀態可以得到的；文字也是這樣，既不在內，也不在外，也不是脫離內外二者之間的中間狀態可以得到的。所以，沒有離開文字而說的解脫。為什麼呢？因為解脫與一切法的本性是平等的。』舍利子問：『難道不是以遠離貪（raga）、瞋（dvesha）、癡（moha）等煩惱作為解脫嗎？』天說：『佛陀是為那些有增上慢（adhimana，未證言證）的人說要遠離一切貪、瞋、癡等煩惱，以此作為解脫；如果為那些遠離增上慢的人說法，就說一切貪、瞋、癡等煩惱的本性就是解脫。』舍利子讚歎道：『善哉，天女！你為何能獲得如此的智慧和辯才？』天說：『我現在沒有獲得什麼，也沒有證得什麼，智慧和辯才就是這樣。如果說我現在有所獲得、有所證得，那就是對於善說法毗奈耶（Vinaya，戒律）的增上慢。』舍利子問：『你對於三乘（triyana，聲聞乘、獨覺乘、菩薩乘）是為何發起的？』天女回答說：『我對於三乘都發起。』舍利子問：『你有什麼密意才這樣說？』天說：『我經常宣說大乘（Mahayana）佛法讓別人聽聞，所以我為聲聞；自然現前覺悟真實法性，所以我為獨覺；常常不捨離大慈悲心，所以我為大乘。『而且，舍利子！我爲了化度那些尋求聲聞乘的有情眾生，所以我為聲聞；我爲了化度那些尋求獨覺乘的有情眾生，所以我為獨覺；我爲了化度那些尋求無上乘的有情眾生，所以我為大乘。『而且，舍利子！譬如有人進入瞻博迦（campaka）林，』

【English Translation】 English version The Deva (celestial being) said: 'Venerable Sariputra, you are a great Sravaka (Mahasravaka, great disciple of the Buddha), possessing great wisdom and eloquence. Why do you remain silent and not answer such a small question?' Sariputra replied: 'Liberation is beyond all names and words. What can I possibly say about it now?' The Deva said: 'All spoken words have the aspect of liberation. Why? Because this liberation is neither within, nor without, nor can it be obtained apart from the middle between the two; words are also like this, neither within, nor without, nor can they be obtained apart from the middle between the two. Therefore, there is no liberation that can be spoken of apart from words. Why? Because liberation is equal in nature to all dharmas (phenomena).' Sariputra asked: 'Isn't it that liberation is achieved by being free from greed (raga), hatred (dvesha), and delusion (moha)?' The Deva said: 'The Buddha teaches the abandonment of all greed, hatred, and delusion as liberation for those who have adhimana (exaggerated pride, thinking one has attained what one has not). If teaching for those who are free from adhimana, it is said that the very nature of all greed, hatred, and delusion is liberation.' Sariputra praised: 'Excellent, Deva! How did you attain such wisdom and eloquence?' The Deva said: 'I have neither attained nor realized anything now; wisdom and eloquence are simply like this. If I were to say that I have attained or realized something now, that would be adhimana regarding the well-spoken Dharma Vinaya (code of conduct).' Sariputra asked: 'With regard to the Three Vehicles (triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), what is your motivation?' The Deva replied: 'I am motivated with regard to all three vehicles.' Sariputra asked: 'What is your hidden meaning in saying this?' The Deva said: 'I constantly proclaim the Mahayana (Great Vehicle) Dharma for others to hear, therefore I am a Sravaka; I naturally realize the true nature of reality, therefore I am a Pratyekabuddha (Solitary Realizer); I constantly do not abandon great compassion, therefore I am a Mahayanist. 'Moreover, Sariputra! I am a Sravaka in order to convert sentient beings who seek the Sravakayana; I am a Pratyekabuddha in order to convert sentient beings who seek the Pratyekabuddhayana; I am a Mahayanist in order to convert sentient beings who seek the unsurpassed vehicle. 'Moreover, Sariputra! It is like a person entering a campaka (a type of flower) forest,'

林，一切惟嗅瞻博迦香，終無樂嗅草麻香等。如是，若有止此室者，惟樂大乘功德之香，終不樂於聲聞、獨覺功德香等，由此室中一切佛法功德妙香常所薰故。

「又，舍利子！諸有釋梵四大天王、那伽、藥叉及阿素洛，廣說乃至人非人等，入此室者皆為瞻仰如是大士及為親近禮敬、供養聽聞大法，一切皆發大菩提心、皆持一切佛法功德妙香而出。

「又，舍利子！吾止此室十有二年，曾不聞說聲聞獨覺相應言論，惟聞大乘諸菩薩行大慈大悲不可思議諸佛妙法相應言論。

「又，舍利子！此室常現八未曾有殊勝之法。何等為八？謂，舍利子！此室常有金色光明周遍照曜，晝夜無異，不假日月所照為明，是為一未曾有殊勝之法。

「又，舍利子！此室常有一切世間人、非人等，入此室已不為一切煩惱所害，是為二未曾有殊勝之法。

「又，舍利子！此室常有一切釋梵四天王等及余世界諸大菩薩集會不空，是為三未曾有殊勝之法。

「又，舍利子！此室常聞菩薩六種波羅蜜多不退法輪相應言論，是為四未曾有殊勝之法。

「又，舍利子！此室常作天人伎樂，于諸樂中演出無量百千法音，是為五未曾有殊勝之法。

「又，舍利子！此室常有四大寶藏、眾珍盈溢，恒無有盡

【現代漢語翻譯】現代漢語譯本：林啊，這裡只聞得到瞻博迦香（一種香料），絕不會聞到草麻等其他氣味。同樣，如果有人住在這間屋子裡，只會喜歡大乘功德的香氣，絕不會喜歡聲聞、獨覺功德的香氣，因為這間屋子裡總是充滿著一切佛法功德的奇妙香氣。

『還有，舍利子（佛陀的十大弟子之一，以智慧著稱）！諸如釋（帝釋天）、梵（梵天）、四大天王、那伽（龍）、藥叉（夜叉）以及阿素洛（阿修羅），乃至人與非人等，進入這間屋子，都是爲了瞻仰這樣的大菩薩，爲了親近、禮敬、供養和聽聞大法，一切眾生都發起大菩提心，都帶著一切佛法功德的奇妙香氣離開。』

『還有，舍利子！我住在這間屋子裡已經十二年了，從未聽到過與聲聞、獨覺相應的言論，只聽到過大乘諸菩薩行大慈大悲、不可思議諸佛妙法相應的言論。』

『還有，舍利子！這間屋子經常顯現八種前所未有的殊勝之法。哪八種呢？舍利子！這間屋子經常有金色光明周遍照耀，晝夜沒有區別，不需要依靠日月的光芒來照明，這是第一種前所未有的殊勝之法。

『還有，舍利子！這間屋子經常有一切世間的人、非人等，進入這間屋子后不會被一切煩惱所困擾，這是第二種前所未有的殊勝之法。

『還有，舍利子！這間屋子經常有一切釋、梵、四大天王等以及其他世界諸大菩薩光臨，從不空缺，這是第三種前所未有的殊勝之法。

『還有，舍利子！這間屋子經常聽到菩薩六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）不退轉法輪相應的言論，這是第四種前所未有的殊勝之法。

『還有，舍利子！這間屋子經常演奏天人伎樂，在各種音樂中演奏出無量百千種佛法之音，這是第五種前所未有的殊勝之法。

『還有，舍利子！這間屋子經常有四大寶藏，各種珍寶充滿盈溢，永遠沒有窮盡。

【English Translation】 English version: Lin, here only the fragrance of Champaka (a type of flower) is smelled, and never the scent of grass, hemp, or other things. Likewise, if someone stays in this room, they will only delight in the fragrance of the merits of the Mahayana (Great Vehicle), and never in the fragrance of the merits of the Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas), because this room is always filled with the wonderful fragrance of all the merits of the Buddhadharma.

'Furthermore, Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! All those such as Sakra (Indra), Brahma (the creator god), the Four Great Heavenly Kings, Nagas (dragons), Yakshas (demons), and Asuras (demigods), and even humans and non-humans, who enter this room, all come to behold such great Bodhisattvas, and to draw near, pay homage, make offerings, and listen to the Great Dharma. All of them generate the great Bodhicitta (mind of enlightenment), and all leave carrying the wonderful fragrance of all the merits of the Buddhadharma.'

'Furthermore, Sariputra! I have stayed in this room for twelve years, and have never heard any discussions corresponding to the Sravakas or Pratyekabuddhas. I have only heard discussions corresponding to the Mahayana Bodhisattvas practicing great compassion and the inconceivable wonderful Dharma of the Buddhas.'

'Furthermore, Sariputra! This room constantly manifests eight unprecedented and extraordinary qualities. What are the eight? Sariputra! This room constantly has golden light shining everywhere, with no difference between day and night, not relying on the light of the sun or moon for illumination. This is the first unprecedented and extraordinary quality.

'Furthermore, Sariputra! This room constantly has all beings, human and non-human, who, upon entering this room, are not harmed by any afflictions. This is the second unprecedented and extraordinary quality.

'Furthermore, Sariputra! This room is constantly visited by all Sakra, Brahma, the Four Heavenly Kings, and other great Bodhisattvas from other worlds, never being empty. This is the third unprecedented and extraordinary quality.

'Furthermore, Sariputra! This room constantly hears discussions corresponding to the Bodhisattvas' six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) and the irreversible turning of the Dharma wheel. This is the fourth unprecedented and extraordinary quality.

'Furthermore, Sariputra! This room constantly produces heavenly and human music, and within the various musical sounds, it produces immeasurable hundreds of thousands of Dharma sounds. This is the fifth unprecedented and extraordinary quality.

'Furthermore, Sariputra! This room constantly has four great treasure troves, filled with various jewels, which are eternally inexhaustible.

，給施一切貧窮、鰥寡、孤獨、無依、乞求之者皆令稱遂，終不窮盡，是為六未曾有殊勝之法。

「又，舍利子！此室常有釋迦牟尼如來、無量壽如來、難勝如來、不動如來、寶勝如來、寶焰如來、寶月如來、寶嚴如來、寶音聲如來、師子吼如來、一切義成如來，如是等十方無量如來。若此大士發心祈請，應時即來廣為宣說一切如來秘要法門，說已還去，是為七未曾有殊勝之法。

「又，舍利子！此室常現一切佛土功德莊嚴、諸天宮殿眾妙綺飾，是為八未曾有殊勝之法。

「唯，舍利子！此室常現八未曾有殊勝之法，誰有見斯不思議事而復發心樂求聲聞、獨覺法乎？」

時舍利子問天女言：「汝今何不轉此女身？」

天女答言：「我居此室十有二年，求女人性了不可得。當何所轉？惟，舍利子！譬如幻師化作幻女。若有問言：『汝今何不轉此女身？』為正問不？」

舍利子言：「不也，天女！幻既非實，當何所轉？」

天曰：「如是，諸法性相皆非真實，猶如幻化，云何乃問不轉女身？」

即時天女以神通力變舍利子令如天女，自變其身如舍利子而問之言：「尊者！云何不轉女身？」

時舍利子以天女像而答之言：「我今不知轉滅男身轉生女像。」

【現代漢語翻譯】現代漢語譯本：『此外，舍利子！對於一切貧窮、鰥寡、孤獨、無依、乞求的人，都讓他們心滿意足，永遠不會窮盡，這是第六種未曾有過的殊勝之法。『還有，舍利子！這個房間里常有釋迦牟尼如來（Śākyamuni-tathāgata，現在賢劫的佛陀）、無量壽如來（Amitāyus-tathāgata，也稱阿彌陀佛）、難勝如來（Durjaya-tathāgata）、不動如來（Akṣobhya-tathāgata）、寶勝如來（Ratnaketu-tathāgata）、寶焰如來（Ratnārcis-tathāgata）、寶月如來（Ratnacandra-tathāgata）、寶嚴如來（Ratnavyūha-tathāgata）、寶音聲如來（Ratnaśvara-tathāgata）、師子吼如來（Siṃhanāda-tathāgata）、一切義成如來（Sarvārthasiddha-tathāgata），像這樣十方無量無數的如來。如果這位大士發心祈請，這些如來就會立刻前來，廣泛地宣說一切如來的秘密重要法門，說完之後就回去，這是第七種未曾有過的殊勝之法。『還有，舍利子！這個房間里常常顯現一切佛土的功德莊嚴，以及諸天宮殿的各種美妙裝飾，這是第八種未曾有過的殊勝之法。『所以，舍利子！這個房間里常常顯現這八種未曾有過的殊勝之法，誰見了這種不可思議的事情，還會發心喜歡追求聲聞乘（Śrāvakayāna）、獨覺乘（Pratyekabuddhayāna）的法呢？』當時，舍利子（Śāriputra）問天女說：『你現在為什麼不轉變這個女身呢？』天女回答說：『我住在這個房間里已經十二年了，想要找到女人的自性，卻始終找不到。要轉變什麼呢？舍利子！譬如幻術師變出一個幻化的女子。如果有人問他說：「你現在為什麼不轉變這個女身呢？」這是正確的問話嗎？』舍利子說：『不是的，天女！幻化本來就不是真實的，要轉變什麼呢？』天女說：『正是這樣，一切諸法的自性與現象都不是真實的，就像幻化一樣，為什麼還要問我不轉變女身呢？』當時，天女立刻用神通力把舍利子變成像天女一樣，自己則變成像舍利子一樣，然後問他說：『尊者！為什麼不轉變女身呢？』當時，變成天女形象的舍利子回答說：『我現在不知道如何轉變滅除男身，轉而生出女人的形象。』

【English Translation】 English version: 『Furthermore, Śāriputra! To all who are poor, widowed, orphaned, without support, or begging, he gives them all that they desire, never exhausting his resources. This is the sixth unprecedented and supreme Dharma. 『Moreover, Śāriputra! This room constantly contains Śākyamuni-tathāgata (the Buddha of the present Fortunate Aeon), Amitāyus-tathāgata (also known as Amitābha), Durjaya-tathāgata, Akṣobhya-tathāgata, Ratnaketu-tathāgata, Ratnārcis-tathāgata, Ratnacandra-tathāgata, Ratnavyūha-tathāgata, Ratnaśvara-tathāgata, Siṃhanāda-tathāgata, Sarvārthasiddha-tathāgata, and countless other Tathāgatas from the ten directions. If this great being makes a vow and prays, they will come immediately and extensively proclaim all the secret and essential Dharma-gates of the Tathāgatas. After speaking, they will return. This is the seventh unprecedented and supreme Dharma. 『Furthermore, Śāriputra! This room constantly manifests the meritorious adornments of all Buddha-lands, as well as the palaces of the gods with their various exquisite decorations. This is the eighth unprecedented and supreme Dharma. 『Therefore, Śāriputra! This room constantly manifests these eight unprecedented and supreme Dharmas. Who, having seen such inconceivable things, would still aspire to seek the Dharma of the Śrāvakayāna (Vehicle of Hearers) or the Pratyekabuddhayāna (Vehicle of Solitary Buddhas)?』 At that time, Śāriputra (Śāriputra) asked the goddess, 『Why do you not transform this female body of yours?』 The goddess replied, 『I have been in this room for twelve years, seeking the nature of womanhood, but I have not been able to find it. What should I transform? Śāriputra! It is like a magician who conjures up an illusory woman. If someone were to ask him, 「Why do you not transform this female body of yours?」 Would that be a proper question?』 Śāriputra said, 『No, goddess! Since the illusion is not real, what should be transformed?』 The goddess said, 『Just so, the nature and characteristics of all dharmas are not real, like illusions. Why then do you ask me not to transform my female body?』 Immediately, the goddess, by her supernatural power, transformed Śāriputra into a goddess, and transformed herself into Śāriputra, and asked him, 『Venerable one! Why do you not transform your female body?』 At that time, Śāriputra, in the form of the goddess, replied, 『I do not know how to transform and extinguish the male body and be reborn in the form of a woman.』

天女復言：「尊者若能轉此女身，一切女身亦當能轉。如舍利子實非是女而現女身；一切女身亦復如是，雖現女身而實非女。世尊依此密意說言：『一切諸法，非男、非女。』」

爾時，天女作是語已還攝神力各複本形，問舍利子：「尊者女身今何所在？」

舍利子言：「今我女身無在、無變。」

天曰：「尊者！善哉善哉。一切諸法亦復如是，無在、無變。說一切法無在、無變，是真佛語。」

時舍利子問天女言：「汝於此沒，當生何所？」

天女答言：「如來所化當所生處，我當生彼。」

舍利子言：「如來所化，無沒、無生。云何而言當所生處？」

天曰：「尊者！諸法有情應知亦爾，無沒、無生。云何問我當生何所？」

時舍利子問天女言：「汝當久如證得無上正等菩提？」

天女答言：「如舍利子還成異生，具異生法，我證無上正等菩提久近亦爾。」

舍利子言：「無處、無位，我當如是還成異生，具異生法。」

天曰：「尊者！我亦如是，無處、無位，當證無上正等菩提。所以者何？無上菩提無有住處，是故亦無證菩提者。」

舍利子言：「若爾，云何佛說諸佛如殑伽沙現證無上正等菩提、已證、當證？」

天曰：「

【現代漢語翻譯】現代漢語譯本天女又說：『尊者如果能轉變這個女身，那麼一切女身也應當能夠轉變。就像舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）實際上不是女子，卻顯現出女身一樣；一切女身也都是這樣，雖然顯現為女身，但實際上並非女子。世尊（Śākyamuni，釋迦牟尼佛）依據這個秘密含義說：『一切諸法，非男非女。』當時，天女說完這些話后，收回神通力量，各自恢復原來的形體，問舍利子：『尊者的女身現在在哪裡？』舍利子說：『現在我的女身無處可尋，也沒有任何改變。』天女說：『尊者！說得好啊，說得好啊。一切諸法也是這樣，無處可尋，也沒有任何改變。說一切法無處可尋，也沒有任何改變，這才是真正的佛語。』這時，舍利子問天女說：『你在這裡消失後，將要生到哪裡去？』天女回答說：『如來（Tathāgata，佛陀的稱號之一）所化現的地方就是我應當去的地方，我將要生在那裡。』舍利子說：『如來所化現的地方，沒有消失，也沒有產生。怎麼說將要生到哪裡去呢？』天女說：『尊者！諸法有情應當知道也是這樣，沒有消失，也沒有產生。為什麼問我將要生到哪裡去呢？』這時，舍利子問天女說：『你將要多久才能證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上的、正確的、平等的覺悟）？』天女回答說：『如果舍利子還能變成凡夫，具備凡夫的種種行為，我證得無上正等菩提的時間長短也就像那樣。』舍利子說：『沒有地方，也沒有可能，我會像那樣再變成凡夫，具備凡夫的種種行為。』天女說：『尊者！我也是這樣，沒有地方，也沒有可能，將要證得無上正等菩提。為什麼呢？無上菩提沒有固定的住處，所以也沒有證得菩提的人。』舍利子說：『如果這樣，為什麼佛說諸佛像恒河沙一樣多，顯現證得無上正等菩提、已經證得、將要證得呢？』天女說：

【English Translation】 English version The goddess then said, 'Venerable one, if you can transform this female body, then all female bodies should also be able to be transformed. Just as Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) is not actually a woman but manifests a female body; all female bodies are also like that, although they appear as female bodies, they are not actually female. The World-Honored One (Śākyamuni, another name for the Buddha) spoke according to this secret meaning, saying: 『All dharmas are neither male nor female.』' At that time, after the goddess spoke these words, she withdrew her supernatural powers and each returned to their original form, and asked Śāriputra: 'Where is the venerable one's female body now?' Śāriputra said: 'Now my female body is nowhere to be found, and there is no change.' The goddess said: 'Venerable one! Excellent, excellent. All dharmas are also like this, nowhere to be found, and without any change. To say that all dharmas are nowhere to be found and without any change, that is the true word of the Buddha.' At this time, Śāriputra asked the goddess, 'Where will you be born after you disappear from here?' The goddess replied, 'Wherever the Tathāgata (one of the titles of the Buddha) transforms, that is where I should go, and I will be born there.' Śāriputra said, 'Where the Tathāgata transforms, there is no disappearance and no arising. How can you say that you will be born somewhere?' The goddess said, 'Venerable one! Sentient beings should also know that all dharmas are like that, without disappearance and without arising. Why do you ask me where I will be born?' At this time, Śāriputra asked the goddess, 'How long will it take for you to attain anuttarā-samyak-saṃbodhi (unexcelled complete perfect enlightenment)?' The goddess replied, 'If Śāriputra can still become an ordinary being, possessing the characteristics of an ordinary being, then the length of time it takes for me to attain anuttarā-samyak-saṃbodhi will be like that.' Śāriputra said, 'There is no place, and no possibility, that I will become an ordinary being again, possessing the characteristics of an ordinary being.' The goddess said, 'Venerable one! I am also like that, there is no place, and no possibility, that I will attain anuttarā-samyak-saṃbodhi. Why? Because unexcelled enlightenment has no fixed abode, therefore there is no one who attains enlightenment.' Śāriputra said, 'If that is so, why does the Buddha say that the Buddhas are as numerous as the sands of the Ganges River, manifesting the attainment of unexcelled complete perfect enlightenment, having already attained it, and will attain it?' The goddess said:

尊者！皆是文字、俗數、語言，說有三世諸佛證得，非謂菩提有去、來、今。所以者何？無上菩提超過三世。又，舍利子！汝已證得阿羅漢耶？」

舍利子言：「不得而得，得無所得。」

天曰：「尊者！菩提亦爾，不證而證，證無所證。」

時無垢稱即語尊者舍利子言：「如是，天女已曾供養、親近、承事九十有二百千俱胝那庾多佛、已能遊戲神通智慧、所愿滿足得無生忍、已於無上正等菩提永不退轉，乘本願力如其所欲，隨所宜處成熟有情。」

說無垢稱經菩提分品第八

時妙吉祥問無垢稱：「云何菩薩于諸佛法到究竟趣？」

無垢稱言：「若諸菩薩行於非趣乃于佛法到究竟趣。」

妙吉祥言：「云何菩薩行於非趣？」

無垢稱言：「若諸菩薩雖復行於五無間趣，而無恚惱、忿害毒心；雖復行於那落迦趣，而離一切煩惱塵垢；雖復行於諸傍生趣，而離一切黑暗無明；雖復行於阿素洛趣，而離一切傲慢、憍逸；雖復行於琰魔王趣，而集廣大福慧資糧；雖復行於無色定趣，而能于彼不樂趣向；雖復示行貪慾行趣，而於一切所受欲中離諸染著；雖復示行瞋恚行趣，而於一切有情境界離諸瞋恚，無損害心；雖復示行愚癡行趣，而於諸法遠離一切黑暗無明，以智慧明而自

【現代漢語翻譯】現代漢語譯本尊者！這些都只是文字、世俗的計算方法、以及語言，（你）說有過去、現在、未來三世諸佛通過這些證得了菩提（bodhi，覺悟），但這不是說菩提有過去、現在、未來。這是為什麼呢？因為無上菩提超越了過去、現在、未來三世。又，舍利子（Śāriputra）！你已經證得阿羅漢（Arhat）了嗎？』舍利子（Śāriputra）回答說：『我沒有通過獲得而獲得，我所獲得的實際上是沒有獲得。』天女說：『尊者！菩提（bodhi，覺悟）也是這樣，不是通過證得而證得，所證得的實際上是沒有證得。』這時，維摩詰（Vimalakīrti）就對尊者舍利子（Śāriputra）說：『是的，這位天女曾經供養、親近、承事過九十二千俱胝那由他（koṭinayuta）那麼多的佛，已經能夠自在地運用神通智慧，所發的愿都已滿足，獲得了無生法忍（anutpattika-dharma-kṣānti），對於無上正等菩提（anuttarā-samyak-saṃbodhi）永遠不會退轉，憑藉著往昔的願力，按照她所希望的，在任何適宜的地方成熟有情眾生。』《維摩詰所說經·菩提品》第八這時，妙吉祥（Mañjuśrī）問維摩詰（Vimalakīrti）: 『菩薩如何才能在諸佛的教法中達到究竟的境界？』維摩詰（Vimalakīrti）回答說：『如果菩薩行於非正道，才能在佛法中達到究竟的境界。』妙吉祥（Mañjuśrī）問：『菩薩如何行於非正道？』維摩詰（Vimalakīrti）回答說：『如果菩薩即使行於五無間地獄道，卻沒有嗔恨、惱怒、傷害的惡毒之心；即使行於那落迦（naraka）地獄道，也能遠離一切煩惱塵垢；即使行於畜生道，也能遠離一切黑暗無明；即使行於阿修羅（asura）道，也能遠離一切傲慢、驕縱；即使行於閻魔王（Yamarāja）道，也能積聚廣大的福德和智慧資糧；即使行於無色定道，也能不貪戀其中的樂趣；即使示現行於貪慾之道，也能在一切所享受的慾望中遠離各種染著；即使示現行於嗔恚之道，也能在一切有情眾生的境界中遠離各種嗔恚，沒有損害之心；即使示現行於愚癡之道，也能對於諸法遠離一切黑暗無明，用智慧的光明來照亮自己。

【English Translation】 English version 『Venerable one! All these are just words, worldly calculations, and languages. You say that the Buddhas of the three times attained enlightenment through these, but it is not that Bodhi (bodhi, enlightenment) has a past, present, and future. Why is that? Because unsurpassed Bodhi transcends the three times.』『Furthermore, Śāriputra (Śāriputra)! Have you already attained Arhatship (Arhat)?』 Śāriputra (Śāriputra) replied, 『I attained without attaining, and what I attained is actually non-attainment.』 The goddess said, 『Venerable one! Bodhi (bodhi, enlightenment) is also like that, attaining without attaining, and what is attained is actually non-attainment.』 At that time, Vimalakīrti (Vimalakīrti) then said to the Venerable Śāriputra (Śāriputra), 『Indeed, this goddess has already made offerings to, been close to, and served ninety-two hundred thousand kotis of nayutas (koṭinayuta) of Buddhas. She is already able to freely wield supernatural powers and wisdom, her vows have all been fulfilled, she has obtained the patience of non-origination (anutpattika-dharma-kṣānti), and she will never regress from unsurpassed, complete, and perfect enlightenment (anuttarā-samyak-saṃbodhi). Relying on the power of her original vows, according to her wishes, she matures sentient beings in any suitable place.』 The Vimalakīrti Nirdeśa Sūtra, Chapter 8: The Bodhi Division At that time, Mañjuśrī (Mañjuśrī) asked Vimalakīrti (Vimalakīrti), 『How does a Bodhisattva reach the ultimate goal in the Dharma of all Buddhas?』 Vimalakīrti (Vimalakīrti) replied, 『If Bodhisattvas practice on the path of non-attainment, then they will reach the ultimate goal in the Buddha's Dharma.』 Mañjuśrī (Mañjuśrī) asked, 『How does a Bodhisattva practice on the path of non-attainment?』 Vimalakīrti (Vimalakīrti) replied, 『If Bodhisattvas, even when practicing in the five realms of uninterrupted suffering, have no hatred, anger, or malicious intent; even when practicing in the hell realm of Naraka (naraka), they are free from all defilements of afflictions; even when practicing in the realm of animals, they are free from all darkness and ignorance; even when practicing in the realm of Asuras (asura), they are free from all arrogance and pride; even when practicing in the realm of Yamarāja (Yamarāja), they accumulate vast stores of merit and wisdom; even when practicing in the realm of formless meditation, they are able to not delight in or be attached to it; even when demonstrating the practice of desire, they are free from all attachments in all the desires they experience; even when demonstrating the practice of anger, they are free from all anger and have no intention to harm in all realms of sentient beings; even when demonstrating the practice of ignorance, they are able to be free from all darkness and ignorance regarding all dharmas, and illuminate themselves with the light of wisdom.』

調伏；雖復示行慳貪行趣，而能棄捨諸內外事不顧身命；雖復示行犯戒行趣，而能安立一切尸羅，杜多功德，少欲知足，于小罪中見大怖畏；雖復示行瞋忿行趣，而能究竟安住慈悲，心無恚惱；雖復示行懈怠行趣，而能勤習一切善根，精進無替；雖復示行根亂行趣，而常恬默，安止靜慮；雖復示行惡慧行趣，而善通達一切世間出世間信、至究竟慧波羅蜜多；雖復示行諂詐行趣，而能成辦方便善巧；雖復示行密語方便、憍慢行趣，而為成立濟度橋樑；雖復示行一切世間煩惱行趣，而性清凈究竟無染；雖復示行眾魔行趣，而於一切佛法覺慧而自證知，不隨他緣；雖復示行聲聞行趣，而為有情說未聞法；雖復示行獨覺行趣，而為成辦大慈大悲成熟有情；雖復現處諸貧窮趣，而得寶手珍財無盡；雖復現處諸缺根趣，而具相好妙色嚴身；雖復現處卑賤生趣，而生佛家種姓尊貴，積集殊勝福慧資糧；雖復現處羸劣、醜陋、眾所憎趣，而得勝妙那羅延身，一切有情常所樂見；雖復現處諸老、病趣，而能畢竟除老、病根，超諸死畏；雖復現處求財位趣，而多修習觀無常想，息諸悕求；雖復現處宮室、妓女、諸戲樂趣，而常超出諸欲淤泥，修習畢竟遠離之行；雖復現處諸頑嚚趣，而具種種才辯莊嚴，得陀羅尼念慧無失；雖復現處諸邪道趣

【現代漢語翻譯】現代漢語譯本：調伏：即使示現慳貪的行為，卻能捨棄一切內外之物，不顧惜自身性命；即使示現毀犯戒律的行為，卻能安立一切戒律，奉行十二頭陀功德（佛教的苦行），少欲知足，對微小的罪過也視為極大的恐怖；即使示現嗔怒的行為，卻能究竟安住于慈悲之中，內心沒有怨恨惱怒；即使示現懈怠的行為，卻能勤奮修習一切善根，精進不懈；即使示現根識散亂的行為，卻常常恬靜沉默，安住于禪定之中；即使示現惡劣智慧的行為，卻能通達一切世間和出世間的正信，直至究竟的智慧波羅蜜多（到達智慧的彼岸）；即使示現諂媚虛詐的行為，卻能成就方便善巧；即使示現隱秘言語的方便和驕慢的行為，卻能成為建立救濟眾生的橋樑；即使示現一切世間的煩惱行為，其本性卻是清凈的，究竟沒有染污；即使示現眾魔的行為，對於一切佛法覺悟的智慧，都能自我證知，不隨順其他因緣；即使示現聲聞（小乘佛教的修行者）的行為，卻能為有情眾生宣說他們未曾聽聞的佛法；即使示現獨覺（不依師而自悟的修行者）的行為，卻能爲了成就大慈大悲，成熟有情眾生；即使示現處於貧窮的境地，卻能得到寶手，擁有無盡的珍寶財富；即使示現處於諸根不全的境地，卻具足美好的相貌，以殊勝的色彩莊嚴自身；即使示現處於卑賤的境地，卻能出生于佛家，種姓尊貴，積累殊勝的福德和智慧資糧；即使示現處於羸弱、醜陋、為眾人所憎惡的境地，卻能得到殊勝的那羅延（印度教主神毗濕奴的化身）之身，一切有情眾生常常樂意見到；即使示現處於衰老、疾病的境地，卻能最終去除衰老、疾病的根源，超越對死亡的恐懼；即使示現處於追求財富地位的境地，卻多多修習觀無常之想，止息各種希求；即使示現處於宮室、**、各種戲樂之中，卻常常超出各種慾望的泥潭，修習畢竟遠離的行為；即使示現處於愚頑遲鈍的境地，卻具備種種才華辯才的莊嚴，得到總持（陀羅尼，記憶力）念力智慧沒有缺失；即使示現處於各種邪道之中

【English Translation】 English version: Subduing: Although manifesting the conduct of stinginess, one can abandon all internal and external matters, disregarding one's own life; although manifesting the conduct of violating precepts, one can establish all precepts, practice the twelve Dhuta qualities (ascetic practices in Buddhism), be content with little, and see great fear in small offenses; although manifesting the conduct of anger and resentment, one can ultimately abide in loving-kindness and compassion, with no hatred or annoyance in the mind; although manifesting the conduct of laziness, one can diligently cultivate all good roots, with tireless effort; although manifesting the conduct of disturbed senses, one is always tranquil and silent, abiding in peaceful contemplation; although manifesting the conduct of evil wisdom, one can thoroughly understand all worldly and supramundane beliefs, up to the ultimate perfection of wisdom (Prajnaparamita); although manifesting the conduct of flattery and deceit, one can accomplish skillful means; although manifesting the conduct of secret speech and arrogance, one becomes a bridge for deliverance; although manifesting the conduct of all worldly afflictions, one's nature is pure, ultimately without defilement; although manifesting the conduct of all demons, one knows for oneself the wisdom of enlightenment in all Buddhist teachings, not following external conditions; although manifesting the conduct of a Shravaka (a disciple of Hinayana Buddhism), one speaks the Dharma that has not been heard to sentient beings; although manifesting the conduct of a Pratyekabuddha (a solitary enlightened one), one cultivates great loving-kindness and compassion to mature sentient beings; although appearing to be in impoverished circumstances, one obtains a treasure hand, with endless precious wealth; although appearing to be in circumstances of deficient faculties, one possesses beautiful features, adorning oneself with wonderful colors; although appearing to be in lowly circumstances, one is born into a Buddha family, with noble lineage, accumulating superior merit and wisdom; although appearing to be weak, ugly, and hated by all, one obtains the supreme Narayana body (an incarnation of the Hindu god Vishnu), which all sentient beings are always happy to see; although appearing to be in circumstances of old age and sickness, one can ultimately remove the root of old age and sickness, transcending all fear of death; although appearing to be in circumstances of seeking wealth and position, one often cultivates the thought of impermanence, ceasing all desires; although appearing to be in palaces, harems, and various amusements, one always transcends the mud of desires, cultivating the practice of ultimate detachment; although appearing to be in circumstances of stubbornness and dullness, one possesses various talents and eloquence, obtaining Dharani (memory) and unfailing wisdom; although appearing to be in various heretical paths

，而以正道度諸世間；雖復現處一切生趣，而實永斷一切趣生；雖復現處般涅槃趣，而常不捨生死相續；雖復示現得妙菩提轉大法輪入涅槃趣，而復勤修諸菩薩行相續無斷。唯，妙吉祥！菩薩如是行於非趣，乃得名為于諸佛法到究竟趣。」

時無垢稱問妙吉祥：「何等名為如來種性？愿為略說。」

妙吉祥言：「所謂一切偽身種性是如來種性，一切無明有愛種性是如來種性，貪慾、瞋恚、愚癡種性是如來種性，四種虛妄顛倒種性是如來種性。如是，所有五蓋種性、六處種性、七識住種性、八邪種性、九惱事種性、十種不善業道種性，是如來種性。以要言之，六十二見、一切煩惱、惡不善法所有種性，是如來種性。」

無垢稱言：「依何密意作如是說？」

妙吉祥言：「非見無為、已入正性離生位者能發無上正等覺心，要住有為煩惱諸行、未見諦者能發無上正等覺心。譬如高原陸地不生殟缽羅花、缽特摩花、拘母陀花、奔荼利花，要于卑濕穢淤泥中乃得生長此四種花。如是，聲聞獨覺種性、已見無為、已入正性離生位者，終不能發一切智心，要于煩惱諸行卑濕穢淤泥中方能發起一切智心，于中生長諸佛法故。

「又，善男子！譬如植種置於空中終不生長，要植卑濕糞壤之地乃得生長。如

【現代漢語翻譯】現代漢語譯本：以正道引導世間眾生；雖然示現在各種生命形態中，實際上永遠斷絕了所有輪迴的因緣；雖然示現進入涅槃的境界，卻從不捨棄生死的相續；雖然示現證得無上菩提，轉大法輪，進入涅槃，卻仍然精勤修習各種菩薩行，相續不斷。妙吉祥（Manjushri）！菩薩像這樣行於非究竟之處，才能被稱為在諸佛法中達到究竟。」

這時，無垢稱（Vimalakirti）問妙吉祥：「什麼是如來種性（Tathagata-garbha）？請您簡略地說一說。」

妙吉祥說：「所謂一切虛假的身體的種性就是如來種性，一切無明和貪愛的種性就是如來種性，貪慾、瞋恚、愚癡的種性就是如來種性，四種虛妄顛倒的種性就是如來種性。像這樣，所有五蓋（five hindrances）的種性、六處（six sense bases）的種性、七識住（seven abodes of consciousness）的種性、八邪（eightfold wrong paths）的種性、九惱事（nine grounds for resentment）的種性、十種不善業道（ten unwholesome courses of action）的種性，都是如來種性。總而言之，六十二見（sixty-two views）、一切煩惱、惡不善法的所有種性，都是如來種性。」

無垢稱說：「依據什麼密意而這樣說呢？」

妙吉祥說：「沒有見過無為法、已經進入正性離生位（entered the stream）的人，不能發起無上正等覺心（anuttara-samyak-sambodhi）；只有安住于有為煩惱諸行、沒有見到真諦的人，才能發起無上正等覺心。譬如，在高原陸地上不生長烏巴拉花（utpala，blue lotus）、缽特摩花（padma，lotus）、拘母陀花（kumuda，white lotus）、奔荼利花（pundarika，white water lily），只有在卑濕污穢的淤泥中才能生長這四種花。像這樣，聲聞（Sravaka）獨覺（Pratyekabuddha）的種性、已經見過無為法、已經進入正性離生位的人，終究不能發起一切智心（sarvajna-citta），只有在煩惱諸行的卑濕污穢的淤泥中才能發起一切智心，因為諸佛法從中生長。

「還有，善男子！譬如種植種子放在空中終究不能生長，只有種植在卑濕糞壤的土地上才能生長。

【English Translation】 English version: Guiding all beings in the world with the right path; although appearing in all kinds of life forms, in reality, they eternally sever all causes of rebirth; although appearing to enter the state of Nirvana, they never abandon the continuity of birth and death; although appearing to attain supreme Bodhi, turning the great Dharma wheel, and entering Nirvana, they still diligently cultivate all Bodhisattva practices continuously. O Manjushri! A Bodhisattva who acts in this way, in non-ultimate realms, is then called one who has reached the ultimate in all Buddha-dharmas.

Then, Vimalakirti asked Manjushri: 'What is called the Tathagata-garbha (Tathagata nature)? Please explain it briefly.'

Manjushri said: 'That is to say, the nature of all false bodies is the Tathagata-garbha, the nature of all ignorance and craving is the Tathagata-garbha, the nature of greed, hatred, and delusion is the Tathagata-garbha, the nature of the four false inversions is the Tathagata-garbha. Thus, all the natures of the five hindrances, the six sense bases, the seven abodes of consciousness, the eightfold wrong paths, the nine grounds for resentment, and the ten unwholesome courses of action are the Tathagata-garbha. In short, all the natures of the sixty-two views, all afflictions, and evil unwholesome dharmas are the Tathagata-garbha.'

Vimalakirti said: 'Based on what hidden meaning do you say this?'

Manjushri said: 'Those who have not seen the unconditioned (asamskrta) and have already entered the stream (entered the stage of assurance) cannot generate the mind of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi); only those who dwell in conditioned (samskrta) afflictions and have not seen the truth can generate the mind of unsurpassed perfect enlightenment. For example, utpala (blue lotus), padma (lotus), kumuda (white lotus), and pundarika (white water lily) flowers do not grow on high plateaus, but only grow in low, damp, and muddy places. Likewise, the nature of Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers), those who have already seen the unconditioned and have already entered the stream, can never generate the mind of omniscience (sarvajna-citta); only in the low, damp, and muddy places of afflictions can they generate the mind of omniscience, because the Buddha-dharmas grow from it.

'Furthermore, good son! For example, planting seeds in the air will never allow them to grow; only planting them in low, damp, and dung-filled soil will allow them to grow.'

是，聲聞獨覺種性、已見無為、已入正性離生位者，不能生長一切佛法，雖起身見如妙高山，而能發起大菩提愿，于中生長諸佛法故。

「又，善男子！譬如有人不入大海終不能得吠琉璃等無價珍寶，不入生死煩惱大海終不能發無價珍寶一切智心。是故，當知一切生死煩惱種性是如來種性。」

爾時，尊者大迦葉波嘆妙吉祥：「善哉善哉！極為善說實語如語，誠無異言，一切生死煩惱種性是如來種性。所以者何？我等今者心相續中生死種子悉已燋敗，終不能發正等覺心，寧可成就五無間業，不作我等諸阿羅漢究竟解脫。所以者何？成就五種無間業者，猶能有力盡無間業、發於無上正等覺心、漸能成辦一切佛法；我等漏盡諸阿羅漢永無此能，如缺根士于妙五欲無所能為。如是，漏盡諸阿羅漢諸結永斷，即于佛法無所能為，不復志求諸佛妙法。是故，異生能報佛恩，聲聞、獨覺終不能報。所以者何？異生聞佛、法、僧功德，為三寶種終無斷絕、能發無上正等覺心、漸能成辦一切佛法；聲聞、獨覺假使終身聞說如來力無畏等乃至所有不共佛法一切功德，終不能發正等覺心。」

爾時，眾中有一菩薩名曰普現一切色身，問無垢稱言：「居士！父母、妻子、奴婢、僕使、親友、眷屬、一切侍衛、象馬車乘、御

【現代漢語翻譯】現代漢語譯本：是的，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）獨覺（Pratyekabuddha，不依師教，自己證悟的修行者）種性、已經證見無為法（asaṃskṛta，不生不滅的真理）、已經進入正性離生位（samyaktva-niyata，不會退轉的聖者位）的人，不能生長一切佛法，即使生起身見（satkāya-dṛṣṭi，認為五蘊是真實自我的邪見）如妙高山（Sumeru，須彌山，佛教宇宙觀中的中心山），卻能發起大菩提愿（mahābodhicitta，為利益一切眾生而求證菩提的願望），于其中生長諸佛法。

『又，善男子！譬如有人不入大海，終不能得到吠琉璃（Vaiḍūrya，一種寶石）等無價珍寶，不進入生死煩惱的大海，終不能發起無價珍寶般的一切智心（sarvajñāna-citta，遍知一切的心）。是故，應當知道一切生死煩惱的種性是如來的種性。』

爾時，尊者大迦葉波（Mahākāśyapa，佛陀的十大弟子之一）讚歎妙吉祥（Mañjuśrī，文殊菩薩）說：『善哉善哉！極為善說，說的是真實語、如實語，誠然沒有差異。一切生死煩惱的種性是如來的種性。為什麼這麼說呢？因為我們現在心相續中的生死種子都已經焦敗，終究不能發起正等覺心（samyak-saṃbodhi-citta，正確的、平等的覺悟之心），寧可成就五無間業（pañcānantarya，殺父、殺母、殺阿羅漢、出佛身血、破和合僧），也不作我們這些阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的究竟解脫。為什麼這麼說呢？成就五種無間業的人，仍然能夠有力地盡除無間業，發起無上正等覺心，逐漸能夠成辦一切佛法；我們這些漏盡（āsrava-kṣaya，斷盡煩惱）的阿羅漢永遠沒有這種能力，就像缺根之人對於美妙的五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）無所作為一樣。如此，漏盡的阿羅漢，諸結（saṃyojana，煩惱的束縛）永遠斷除，即對於佛法無所作為，不再立志尋求諸佛的妙法。是故，異生（pṛthagjana，凡夫）能夠報佛恩，聲聞、獨覺終究不能報。為什麼這麼說呢？異生聽聞佛、法、僧的功德，為三寶（triratna，佛、法、僧）的種子終無斷絕，能夠發起無上正等覺心，逐漸能夠成辦一切佛法；聲聞、獨覺即使終身聽聞如來的十力（daśa bala，佛陀的十種力量）、四無畏（catuḥ vaiśāradyāni，佛陀的四種無所畏懼）等乃至所有不共佛法（āveṇika-dharma，唯佛獨有的功德）的一切功德，終究不能發起正等覺心。』

爾時，眾中有一位菩薩，名叫普現一切色身，問無垢稱（Vimalakīrti，維摩詰居士）說：『居士！父母、妻子、奴婢、僕使、親友、眷屬、一切侍衛、象馬車乘、御者

【English Translation】 English version: Yes, those of the Śrāvaka (hearer, one who attains enlightenment by listening to the Buddha's teachings) and Pratyekabuddha (solitary Buddha, one who attains enlightenment on their own) lineages, who have already seen the unconditioned (asaṃskṛta, the uncreated, unconditioned reality), and who have entered the stage of certainty of rightness (samyaktva-niyata, the stage of non-retrogression), cannot grow all the Buddha-dharmas. Even though they may raise a view of self (satkāya-dṛṣṭi, the view that the five aggregates are a real self) like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), they can generate the great Bodhi-resolve (mahābodhicitta, the aspiration to attain enlightenment for the benefit of all beings), and within that, grow all the Buddha-dharmas.

'Furthermore, good son, just as a person who does not enter the great ocean will never obtain priceless jewels such as lapis lazuli (Vaiḍūrya, a type of gemstone), one who does not enter the great ocean of birth, death, and afflictions will never generate the mind of all-knowingness (sarvajñāna-citta, the mind that knows everything), which is like a priceless jewel. Therefore, you should know that the lineage of all birth, death, and afflictions is the lineage of the Tathāgata (Tathāgata, the thus-gone one, an epithet of the Buddha).'

At that time, the Venerable Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) praised Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom), saying: 'Excellent, excellent! You have spoken extremely well, speaking truthfully and as it is, without any difference. The lineage of all birth, death, and afflictions is the lineage of the Tathāgata. Why is that? Because the seeds of birth and death in our mind-streams are now all scorched and ruined, and we can never generate the mind of perfect and complete enlightenment (samyak-saṃbodhi-citta, the mind of correct and equal enlightenment). We would rather commit the five heinous crimes (pañcānantarya, patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) than achieve the ultimate liberation of us Arhats (Arhat, one who has extinguished all defilements and attained liberation). Why is that? Those who commit the five heinous crimes can still have the strength to exhaust those crimes, generate the unsurpassed mind of perfect and complete enlightenment, and gradually accomplish all the Buddha-dharmas. We Arhats, who have exhausted all outflows (āsrava-kṣaya, the exhaustion of defilements), will never have this ability, just like a castrated man is incapable of anything with regard to the wonderful five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and tactile objects). Thus, the Arhats who have exhausted all outflows, having permanently severed all bonds (saṃyojana, fetters of affliction), are incapable of anything with regard to the Buddha-dharma, and no longer aspire to the wonderful dharmas of the Buddhas. Therefore, ordinary beings (pṛthagjana, common people) can repay the Buddha's kindness, but Śrāvakas and Pratyekabuddhas can never repay it. Why is that? Ordinary beings, hearing of the virtues of the Buddha, Dharma, and Sangha (triratna, the three jewels), will never cut off the seed of the Three Jewels, and can generate the unsurpassed mind of perfect and complete enlightenment, and gradually accomplish all the Buddha-dharmas. Śrāvakas and Pratyekabuddhas, even if they hear throughout their lives about the Tathāgata's ten powers (daśa bala, the ten powers of a Buddha), four fearlessnesses (catuḥ vaiśāradyāni, the four fearlessnesses of a Buddha), and all the unique Buddha-dharmas (āveṇika-dharma, the unique qualities of a Buddha), will never generate the mind of perfect and complete enlightenment.'

At that time, a Bodhisattva in the assembly named Manifesting All Forms asked Vimalakīrti (Vimalakīrti, a lay Buddhist figure), saying: 'Layman, your parents, wife, children, slaves, servants, friends, relatives, all attendants, elephants, horses, carriages, charioteers

人等類，悉為是誰？皆何所在？」

時無垢稱以妙伽他而答之曰：

「慧度菩薩母、　　善方便為父，　世間真導師，　　無不由此生。　妙法樂為妻、　　大慈悲為女、　真實諦法男、　　思空勝義舍、　煩惱為賤隸、　　僕使隨意轉、　覺分成親友，　　由此證菩提。　六度為眷屬、　　四攝為妓女、　結集正法言，　　以為妙音樂。　總持作園苑、　　大法成林樹、　覺品華莊嚴、　　解脫智慧果。　八解之妙池，　　定水湛然滿；　七凈華彌布，　　洗除諸垢穢。　神通為象馬、　　大乘以為車，　調御菩提心，　　游八道支路。　妙相具莊嚴，　　眾好而綺間，　慚愧為衣服，　　勝意樂為鬘。　具正法珍財，　　曉示為方便，　無倒行勝利，　　迴向大菩提。　四靜慮為床、　　凈命為茵蓐，　念智常覺悟，　　無不在定心。　既餐不死法，　　還飲解脫味，　沐浴妙凈心，　　涂香上品戒。　殄滅煩惱賊，　　勇健無能勝，　摧伏四魔怨，　　建妙菩提幢。　雖實無起滅，　　而故思受生，　悉現諸佛土，　　如日光普照。　盡持上妙供，　　奉獻諸如來，　于佛及自身，　　一切無分別。　雖知諸佛國，　　及與有情空，　而

【現代漢語翻譯】現代漢語譯本：有人問：『人這一類眾生，究竟是誰？都存在於什麼地方？』這時，無垢稱（Vimalakirti，即維摩詰，一位在家菩薩）用精妙的偈頌回答說：『般若智慧（慧度，Prajna-paramita）是菩薩的母親，善巧方便（善方便，Upaya）是菩薩的父親，世間的真正導師，沒有不是由此而生的。以微妙的佛法之樂為妻，以廣大的慈悲心為女兒，以真實不虛的真諦之法為兒子，以思維修習空性為殊勝的居所。視煩惱為低賤的奴隸，讓僕人和使女隨意聽從調遣，將覺悟的各個組成部分（覺分，Bodhyanga）作為親密的朋友，由此證得菩提（Bodhi，覺悟）。以六度（六度，Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）為眷屬，以四攝法（四攝，Four Sangraha-vastus，佈施、愛語、利行、同事）為輔佐，將結集起來的正法之言，作為美妙的音樂。以總持（Dharani，陀羅尼，總攝憶持）作為園苑，以偉大的佛法成就林木，用覺悟的品類之花來莊嚴，以解脫的智慧作為果實。八解脫的微妙池塘，禪定的水湛然充滿；七凈華（七凈華，Seven Purities）瀰漫分佈，洗除各種污垢。以神通作為象和馬，以大乘佛法作為車乘，調伏駕馭菩提之心，遊歷八正道之路。以美好的相好莊嚴自身，用各種殊勝的妙好來點綴，以慚愧心作為衣服，以殊勝的意樂作為花鬘。具備正法的珍寶財富，以善巧的曉喻開示作為方便，以無有顛倒的修行獲得勝利，將功德迴向于偉大的菩提。以四禪定作為床，以清凈的生命作為墊褥，以正念和智慧常常保持覺悟，沒有不在禪定之中的時候。既享用不死的甘露之法，還飲用解脫的滋味，用微妙清凈的心來沐浴，塗抹上品的戒香。消滅煩惱的盜賊，勇猛強健沒有誰能戰勝，摧伏四種魔怨，建立起美妙的菩提之幢。雖然實際上沒有生起和滅亡，但仍然思念並接受轉生，完全顯現在各個佛土之中，如同陽光普遍照耀。盡力拿來最上等的妙好供品，奉獻給諸位如來，對於佛和自身，一切都沒有分別。雖然知道諸佛的國土，以及有情眾生都是空性的，但是』（譯者註：此處原文不完整，偈頌未完）

【English Translation】 English version: Someone asked: 'Who are beings such as humans? Where do they all exist?' Then Vimalakirti (Vimalakirti, a lay bodhisattva) replied with wonderful verses: 'Prajna-paramita (慧度, Prajna-paramita), is the mother of Bodhisattvas, skillful means (善方便, Upaya) is the father, and all the true guides of the world are born from these. With the joy of the wonderful Dharma as wife, with great compassion as daughter, with the true and real Dharma as son, and with contemplating emptiness as a supreme dwelling. Viewing afflictions as lowly servants, letting servants and maids follow orders at will, taking the components of enlightenment (覺分, Bodhyanga) as close friends, thereby attaining Bodhi (菩提, Enlightenment). With the Six Paramitas (六度, Six Paramitas, generosity, discipline, patience, diligence, concentration, wisdom) as family, with the Four Sangraha-vastus (四攝, Four Sangraha-vastus, generosity, kind speech, beneficial action, cooperation) as assistants, taking the collected words of the true Dharma as beautiful music. With Dharani (總持, Dharani, mnemonic incantation) as gardens, with the great Dharma accomplishing forests of trees, adorned with the flowers of the qualities of enlightenment, with the wisdom of liberation as fruit. The wonderful ponds of the Eight Liberations, the water of Samadhi (禪定) is serenely full; the Seven Purities (七凈華, Seven Purities) are spread all over, washing away all defilements. With supernatural powers as elephants and horses, with the Great Vehicle (大乘) as a chariot, taming and controlling the mind of Bodhi, traveling the path of the Eightfold Noble Path. Adorned with beautiful marks and characteristics, embellished with various excellent qualities, with shame and remorse as clothing, with supreme joy as garlands. Possessing the precious wealth of the true Dharma, with skillful means of clear explanation as a convenience, with the victory of non-inverted practice, dedicating the merit to great Bodhi. With the Four Dhyanas (四靜慮) as a bed, with pure livelihood as a mattress, with mindfulness and wisdom constantly awake, there is no time not in Samadhi. Having eaten the immortal Dharma, also drinking the taste of liberation, bathing in the wonderfully pure mind, applying the fragrance of supreme precepts. Annihilating the thieves of afflictions, brave and strong, no one can defeat, subduing the four Maras (四魔怨), erecting the wonderful banner of Bodhi. Although there is actually no arising or ceasing, still contemplating and accepting rebirth, completely appearing in all Buddha lands, like the sunlight shining universally. Exhaustively taking the supreme and wonderful offerings, dedicating them to all the Tathagatas (如來), towards the Buddhas and oneself, there is no distinction. Although knowing that the Buddha lands and sentient beings are empty, but' (Translator's note: The original text is incomplete here, the verses are unfinished)

常修凈土，　　利物無休倦。　一切有情類，　　色聲及威儀，　無畏力菩薩，　　剎那能盡現。　雖覺諸魔業，　　而示隨所轉，　至究竟方便，　　有表事皆成。　或示現自身，　　有諸老、病、死，　成熟諸有情，　　如遊戲幻法；　或現劫火起，　　天地皆熾然，　有情執常相，　　照令知速滅。　千俱胝有情，　　率土咸來請，　同時受彼供，　　皆令趣菩提。　于諸禁咒術，　　書論眾伎藝，　皆知至究竟，　　利樂諸有情。　世間諸道法，　　遍於中出家，　隨方便利生，　　而不墮諸見。　或作日、月、天、　　梵王、世界主，　地、水及火、風，　　饒益有情類。　能于疾疫劫，　　現作諸良藥，　蠲除諸疾苦，　　令趣大菩提；　能于饑饉劫，　　現作諸飲食，　先除彼飢渴，　　說法令安泰；　能于刀兵劫，　　修慈悲靜慮，　令無量有情，　　欣然無恚害；　能于大戰陣，　　示現力朋黨，　往復令和好，　　勸發菩提心。　諸佛土無量，　　地獄亦無邊，　悉往其方所，　　拔苦令安樂。　諸有傍生趣，　　殘害相食啖，　皆現生於彼，　　利樂名本生。　示受于諸欲，　　而常修靜慮，　惑亂諸惡魔，　　令不得其便。

【現代漢語翻譯】現代漢語譯本常常修習清凈的佛土，利益眾生沒有絲毫的停歇和疲倦。對於一切有情眾生，他們的形貌、聲音以及威儀，無畏力菩薩（指具有無所畏懼力量的菩薩）都能在剎那間完全顯現。雖然覺察到各種魔的作為，卻示現隨順他們的行為，達到究竟圓滿的方便法門，有所表示的事情都能成就。或者示現自身有衰老、疾病、死亡等現象，以此來成熟各種有情眾生，就像遊戲和幻術一樣。或者示現劫火燃起，天地都被熾熱的火焰所籠罩，對於那些執著於事物永恒不變的有情眾生，以此景象照亮他們，讓他們知道一切事物都在迅速地消滅。即使有成千上萬俱胝（俱胝：古代印度計數單位，相當於千萬）的有情眾生，都來到菩薩面前請求，菩薩也能同時接受他們的供養，並且都引導他們趨向菩提（菩提：覺悟）。對於各種禁咒術、書籍理論以及各種技藝，菩薩都通曉並且達到究竟圓滿的境界，以此來利益和安樂各種有情眾生。在世間各種道法之中，菩薩普遍地出家修行，隨順各種方便法門來利益眾生，卻不會墮入各種錯誤的見解之中。或者化現為太陽、月亮、天神、梵天王、世界之主，以及地、水、火、風等，以此來饒益有情眾生。能夠在疾疫流行的劫難中，顯現為各種良藥，消除各種疾病痛苦，使眾生趨向偉大的菩提。能夠在饑荒的劫難中，顯現為各種飲食，先解除他們的飢餓和乾渴，然後為他們說法，使他們得到安寧和泰然。能夠在刀兵劫難中，修習慈悲和禪定，使無量無邊的有情眾生，內心充滿喜悅，沒有怨恨和傷害。能夠在大的戰爭陣勢中，示現強大的力量和朋黨，往來調解，使雙方和好，並且勸發他們的菩提心。諸佛的國土無量無邊，地獄也同樣沒有邊際，菩薩都前往這些地方，拔除眾生的痛苦，給予他們安樂。對於那些屬於傍生道的眾生，他們互相殘害，互相吞食，菩薩就顯現化生在他們之中，用利樂眾生的事蹟作為本生故事。菩薩示現接受各種慾望，但內心卻常常修習禪定，以此來迷惑擾亂各種惡魔，使他們無法得逞。

【English Translation】 English version Constantly cultivating the Pure Land, benefiting beings without rest or weariness. For all sentient beings, their forms, sounds, and demeanor, the Fearless Power Bodhisattva (referring to a Bodhisattva with fearless power) can manifest completely in an instant. Although aware of the various deeds of demons, he demonstrates following their actions, reaching the ultimate and perfect expedient means, so that all expressed matters are accomplished. Or he manifests himself with old age, sickness, death, and other phenomena, in order to mature various sentient beings, just like games and illusions. Or he manifests the kalpa fire rising, with heaven and earth engulfed in blazing flames, illuminating those sentient beings who cling to the notion of permanence, letting them know that all things are rapidly perishing. Even if there are thousands of kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of sentient beings who come to the Bodhisattva for help, the Bodhisattva can simultaneously accept their offerings and guide them all towards Bodhi (Bodhi: enlightenment). Regarding all kinds of mantras, scriptures, theories, and various skills, the Bodhisattva is knowledgeable and reaches the ultimate and perfect state, using these to benefit and bring happiness to various sentient beings. Among the various worldly paths, the Bodhisattva universally becomes a monk, following various expedient means to benefit beings, without falling into various wrong views. Or he transforms into the sun, moon, gods, Brahma kings, lords of the world, as well as earth, water, fire, wind, etc., to benefit sentient beings. During times of epidemics, he can manifest as various good medicines, eliminating various illnesses and sufferings, leading beings towards great Bodhi. During times of famine, he can manifest as various foods and drinks, first relieving their hunger and thirst, and then teaching them the Dharma, bringing them peace and tranquility. During times of war, he cultivates loving-kindness, compassion, and meditative concentration, so that countless sentient beings are filled with joy, without hatred or harm. During great battles, he demonstrates powerful strength and allies, mediating back and forth to reconcile both sides, and encouraging them to develop Bodhicitta (the mind of enlightenment). The Buddha lands are immeasurable and boundless, and the hells are also without limit. The Bodhisattva goes to all these places, removing the suffering of beings and giving them happiness. For those beings belonging to the animal realm, who harm and devour each other, the Bodhisattva manifests and is born among them, using deeds that benefit and bring happiness to beings as his Jataka (birth stories). The Bodhisattva demonstrates accepting various desires, but his mind constantly cultivates meditative concentration, using this to confuse and disturb various demons, preventing them from succeeding.

如火中生華，　　說為甚希有，　修定而行欲，　　希有復過此。　或現作淫女，　　引諸好色者，　先以欲相招，　　后令修佛智；　或為城邑宰、　　商主及國師，　臣僚輔相尊，　　利樂諸含識；　為諸匱乏者，　　現作無盡藏，　給施除貧苦，　　令趣大菩提；　于諸憍慢者，　　現作大力士，　摧伏彼貢高，　　令住菩提愿；　于諸恐怖者，　　方便善安慰，　除彼驚悸已，　　令發菩提心；　現作五通仙，　　清凈修梵行，　皆令善安住，　　戒忍慈善中；　或見諸有情，　　現前須給侍，　乃為作僮僕，　　弟子而事之；　隨彼彼方便，　　令愛樂正法，　于諸方便中，　　皆能善修學。　如是無邊行，　　及無邊所行，　無邊智圓滿，　　度脫無邊眾。　假令一切佛，　　住百千劫中，　贊述其功德，　　猶尚不能盡。　誰聞如是法，　　不願大菩提？　除下劣有情，　　都無有慧者。」

說無垢稱經不二法門品第九

時無垢稱普問眾中諸菩薩曰：「云何菩薩善能悟入不二法門？仁者皆應任己辯才各隨樂說。」

時眾會中有諸菩薩各隨所樂次第而說。

時有菩薩名法自在，作如是言：「生、滅為二。若諸菩薩了知諸法

本來無生，亦無有滅，證得如是無生法忍，是為悟入不二法門。」

復有菩薩名曰勝密，作如是言：「我及我所分別為二。因計我故便計我所，若了無我亦無我所，是為悟入不二法門。」

復有菩薩名曰無瞬，作如是言：「有取、無取分別為二。若諸菩薩了知無取則無所得，無所得故則無增減、無作、無息，於一切法無所執著，是為悟入不二法門。」

復有菩薩名曰勝峰，作如是言：「雜染、清凈分別為二。若諸菩薩了知雜染、清凈無二則無分別，永斷分別趣寂滅跡，是為悟入不二法門。」

復有菩薩名曰妙星，作如是言：「散動、思惟分別為二。若諸菩薩了知一切無有散動、無所思惟，則無作意。住無散動，無所思惟、無有作意，是為悟入不二法門。」

復有菩薩名曰妙眼，作如是言：「一相、無相分別為二。若諸菩薩了知諸法無有一相、無有異相、亦無無相，則知如是一相、異相、無相平等，是為悟入不二法門。」

復有菩薩名曰妙臂，作如是言：「菩薩、聲聞二心為二。若諸菩薩了知二心性空如幻，無菩薩心、無聲聞心，如是二心其相平等皆同幻化，是為悟入不二法門。」

復有菩薩名曰育養，作如是言：「善及不善分別為二。若諸菩薩了知善性及不善性無所發起

【現代漢語翻譯】現代漢語譯本：『本來沒有產生，也沒有消滅，證悟到這種無生法忍（Anutpattika-dharma-kshanti，對法不生不滅的證悟），這就是悟入不二法門。』又有一位菩薩名叫勝密（Shenmi），這樣說：『我以及我所擁有的東西，分別來看就是二。因為執著于「我」，所以就執著于「我所擁有的」。如果明白沒有「我」，也沒有「我所擁有的」，這就是悟入不二法門。』又有一位菩薩名叫無瞬（Wushun），這樣說：『有所取和無所取，分別來看就是二。如果各位菩薩明白無所取，就沒有所得。因為沒有所得，就沒有增加和減少，沒有造作，也沒有止息。對於一切法，都沒有執著，這就是悟入不二法門。』又有一位菩薩名叫勝峰（Shengfeng），這樣說：『雜染和清凈，分別來看就是二。如果各位菩薩明白雜染和清凈沒有分別，就沒有分別心，永遠斷除分別心，趨向寂滅的境界，這就是悟入不二法門。』又有一位菩薩名叫妙星（Miaoxing），這樣說：『散亂和思惟，分別來看就是二。如果各位菩薩明白一切都沒有散亂，也沒有思惟，就沒有作意。安住在沒有散亂，沒有思惟，沒有作意的狀態，這就是悟入不二法門。』又有一位菩薩名叫妙眼（Miaoyan），這樣說：『一相和無相，分別來看就是二。如果各位菩薩明白諸法沒有一相，沒有異相，也沒有無相，就知道這樣的一相、異相、無相是平等的，這就是悟入不二法門。』又有一位菩薩名叫妙臂（Miaobi），這樣說：『菩薩心和聲聞心，是兩種不同的心。如果各位菩薩明白這兩種心性本空，如同幻象，沒有菩薩心，也沒有聲聞心，這樣兩種心的相狀是平等的，都如同幻化，這就是悟入不二法門。』又有一位菩薩名叫育養（Yuyang），這樣說：『善和不善，分別來看就是二。如果各位菩薩明白善的性質和不善的性質沒有生起……』

【English Translation】 English version: 『Originally there is no birth, and also no extinction. Realizing such Anutpattika-dharma-kshanti (無生法忍, the acceptance of the non-arising of dharmas), this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Shenmi (勝密), who said: 『'I' and 'what belongs to me' are two when distinguished. Because of clinging to 'I', one then clings to 'what belongs to me'. If one understands there is no 'I' and also nothing 'belonging to me', this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Wushun (無瞬), who said: 『'Having grasping' and 'having no grasping' are two when distinguished. If the Bodhisattvas understand that there is no grasping, then there is nothing obtained. Because there is nothing obtained, then there is no increase or decrease, no action, and no cessation. Towards all dharmas, there is no attachment, this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Shengfeng (勝峰), who said: 『'Defilement' and 'purity' are two when distinguished. If the Bodhisattvas understand that defilement and purity are not two, then there is no discrimination, forever cutting off discrimination and proceeding towards the trace of quiescence, this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Miaoxing (妙星), who said: 『'Distraction' and 'thinking' are two when distinguished. If the Bodhisattvas understand that there is no distraction and no thinking, then there is no intention. Abiding in no distraction, no thinking, and no intention, this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Miaoyan (妙眼), who said: 『'One characteristic' and 'no characteristic' are two when distinguished. If the Bodhisattvas understand that dharmas have no one characteristic, no different characteristic, and also no no-characteristic, then they know that such one characteristic, different characteristic, and no-characteristic are equal, this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Miaobi (妙臂), who said: 『The mind of a Bodhisattva and the mind of a Shravaka (聲聞) are two different minds. If the Bodhisattvas understand that the nature of these two minds is empty like an illusion, there is no Bodhisattva mind and no Shravaka mind, thus the characteristics of these two minds are equal, all like illusions, this is entering the non-dual dharma gate.』 Again, there was a Bodhisattva named Yuyang (育養), who said: 『'Good' and 'not good' are two when distinguished. If the Bodhisattvas understand that the nature of good and the nature of not good do not arise...』

，相與無相二句平等，無取、無舍，是為悟入不二法門。」

復有菩薩名曰師子，作如是言：「有罪、無罪分別為二。若諸菩薩了知有罪及與無罪二皆平等，以金剛慧通達諸法，無縛、無解，是為悟入不二法門。」

復有菩薩名師子慧，作如是言：「有漏、無漏分別為二。若諸菩薩知一切法性皆平等，于漏、無漏不起二想，不著有想、不著無想，是為悟入不二法門。」

復有菩薩名凈勝解，作如是言：「有為、無為分別為二。若諸菩薩了知二法性皆平等，遠離諸行，覺慧如空，智善清凈，無執、無遣，是為悟入不二法門。」

復有菩薩名那羅延，作如是言：「世出、世間分別為二。若諸菩薩了知世間本性空寂，無入、無出，無流、無散，亦不執著，是為悟入不二法門。」

復有菩薩名調順慧，作如是言：「生死、涅槃分別為二。若諸菩薩了知生死其性本空，無有流轉亦無寂滅，是為悟入不二法門。」

復有菩薩名曰現見，作如是言：「有盡、無盡分別為二。若諸菩薩了知都無有盡、無盡，要究竟盡乃名為盡，若究竟盡不復當盡則名無盡。又，有盡者謂一剎那，一剎那中定無有盡則是無盡。有盡無故，無盡亦無。了知有盡、無盡性空，是為悟入不二法門。」

復有菩薩名曰

【現代漢語翻譯】現代漢語譯本：『有相』（具有形態）和『無相』（沒有形態）這兩句話是平等的，既不選取，也不捨棄，這就是悟入不二法門。

又有一位菩薩名叫師子（Śīla，意為戒律），這樣說：『有罪』和『無罪』分別屬於二。如果各位菩薩瞭解有罪和無罪二者都是平等的，用金剛般的智慧通達諸法，沒有束縛，也沒有解脫，這就是悟入不二法門。

又有一位菩薩名叫師子慧（Siṃhamati，意為獅子慧），這樣說：『有漏』（煩惱）和『無漏』（沒有煩惱）分別屬於二。如果各位菩薩知道一切法的自性都是平等的，對於有漏和無漏不起二種想法，不執著于有，也不執著于無，這就是悟入不二法門。

又有一位菩薩名叫凈勝解（Śuddhādhimukti，意為清凈勝妙的勝解），這樣說：『有為』（因緣和合而生）和『無為』（不依賴因緣）分別屬於二。如果各位菩薩瞭解這兩種法的自性都是平等的，遠離各種行為，覺悟的智慧如同虛空，智慧善良而清凈，沒有執取，也沒有捨棄，這就是悟入不二法門。

又有一位菩薩名叫那羅延（Nārāyaṇa，意為毗濕奴神），這樣說：『世間』和『出世間』分別屬於二。如果各位菩薩瞭解世間的本性是空寂的，沒有進入，也沒有出去，沒有流動，也沒有消散，也不執著於此，這就是悟入不二法門。

又有一位菩薩名叫調順慧（Damamati，意為調伏的智慧），這樣說：『生死』和『涅槃』分別屬於二。如果各位菩薩瞭解生死其自性本為空，沒有流轉，也沒有寂滅，這就是悟入不二法門。

又有一位菩薩名叫現見（Sākṣidarśana，意為親眼所見），這樣說：『有盡』和『無盡』分別屬於二。如果各位菩薩瞭解根本沒有有盡和無盡，要究竟窮盡才叫做盡，如果究竟窮盡不再有窮盡就叫做無盡。而且，所謂有儘是指一剎那，在一剎那中一定沒有窮盡，那就是無盡。因為有盡不存在，所以無盡也不存在。瞭解有盡和無盡的自性是空，這就是悟入不二法門。

【English Translation】 English version: 『Form』 (having shape) and 『formlessness』 (without shape) are equal. Neither grasping nor abandoning, this is entering the non-dual dharma gate.

Again, there was a Bodhisattva named Śīla (meaning discipline), who said: 『Sin』 and 『no sin』 are two. If all Bodhisattvas understand that sin and no sin are both equal, penetrating all dharmas with diamond-like wisdom, without bondage and without liberation, this is entering the non-dual dharma gate.

Again, there was a Bodhisattva named Siṃhamati (meaning lion's wisdom), who said: 『Defilement』 (āsrava, outflows) and 『non-defilement』 (anāsrava, no outflows) are two. If all Bodhisattvas know that the nature of all dharmas is equal, not giving rise to dualistic thoughts about defilement and non-defilement, not clinging to existence, nor clinging to non-existence, this is entering the non-dual dharma gate.

Again, there was a Bodhisattva named Śuddhādhimukti (meaning pure superior understanding), who said: 『Conditioned』 (saṃskṛta, arising from causes and conditions) and 『unconditioned』 (asaṃskṛta, not dependent on causes and conditions) are two. If all Bodhisattvas understand that the nature of these two dharmas is equal, being apart from all actions, awakened wisdom is like space, wisdom is good and pure, without grasping or rejecting, this is entering the non-dual dharma gate.

Again, there was a Bodhisattva named Nārāyaṇa (meaning Vishnu), who said: 『Worldly』 and 『transcendental』 are two. If all Bodhisattvas understand that the nature of the world is empty and still, without entering or exiting, without flowing or scattering, and also not clinging to it, this is entering the non-dual dharma gate.

Again, there was a Bodhisattva named Damamati (meaning tamed wisdom), who said: 『Birth and death』 and 『nirvana』 are two. If all Bodhisattvas understand that the nature of birth and death is originally empty, without flowing or ceasing, this is entering the non-dual dharma gate.

Again, there was a Bodhisattva named Sākṣidarśana (meaning direct vision), who said: 『Finite』 and 『infinite』 are two. If all Bodhisattvas understand that there is fundamentally no finite or infinite, only when completely exhausted is it called finite, and if completely exhausted and no longer exhausted, it is called infinite. Moreover, what is called finite refers to a single instant, and within a single instant there is certainly no end, which is infinite. Because the finite does not exist, the infinite also does not exist. Understanding that the nature of finite and infinite is empty, this is entering the non-dual dharma gate.

普密，作如是言：「有我、無我分別為二。若諸菩薩了知有我尚不可得，何況無我？見我、無我其性無二，是為悟入不二法門。」

復有菩薩名曰電天，作如是言：「明與無明分別為二。若諸菩薩了知無明本性是明，明與無明俱不可得，不可算計、超算計路，于中現觀平等無二，是為悟入不二法門。」

復有菩薩名曰喜見，作如是言：「色、受、想、行及識與空分別為二。若知取蘊性本是空，即是色空、非色滅空，乃至識蘊亦復如是，是為悟入不二法門。」

復有菩薩名曰光幢，作如是言：「四界與空分別為二。若諸菩薩了知四界即虛空性，前中后際四界與空性皆無倒，悟入諸界，是為悟入不二法門。」

復有菩薩名曰妙慧，作如是言：「眼色、耳聲、鼻香、舌味、身觸、意法分別為二。若諸菩薩了知一切其性皆空，見眼自性於色無貪、無瞋、無癡；如是，乃至見意自性於法無貪、無瞋、無癡，此則為空。如是見已，寂靜安住，是為悟入不二法門。」

復有菩薩名無盡慧，作如是言：「佈施、迴向一切智性各別為二；如是，分別戒、忍、精進、靜慮、般若及與迴向一切智性各別為二。若了佈施即所迴向一切智性，此所迴向一切智性即是佈施；如是，乃至般若自性即所迴向一切智性，此

【現代漢語翻譯】現代漢語譯本普密（Pumi，菩薩名）這樣說：『有我和無我，這是兩種分別。如果各位菩薩瞭解到有我尚且不可得，更何況無我呢？見到有我和無我的本性沒有分別，這就是悟入不二法門。』又有菩薩名叫電天（Dian Tian，菩薩名），這樣說：『光明和無明，這是兩種分別。如果各位菩薩瞭解到無明的本性就是光明，光明和無明都不可得，不可算計、超越算計的範圍，在其中如實觀察平等不二，這就是悟入不二法門。』又有菩薩名叫喜見（Xi Jian，菩薩名），這樣說：『色、受、想、行以及識與空，這是兩種分別。如果知道五蘊的自性本來就是空，那就是色即是空、不是色滅了才是空，乃至識蘊也是這樣，這就是悟入不二法門。』又有菩薩名叫光幢（Guang Chuang，菩薩名），這樣說：『地、水、火、風四界與空，這是兩種分別。如果各位菩薩瞭解到四界就是虛空的本性，過去、現在、未來四界與空性都沒有顛倒，領悟進入諸界，這就是悟入不二法門。』又有菩薩名叫妙慧（Miao Hui，菩薩名），這樣說：『眼和色、耳和聲、鼻和香、舌和味、身和觸、意和法，這是兩種分別。如果各位菩薩瞭解到一切事物的本性都是空，見到眼的自性對於色沒有貪戀、沒有嗔恨、沒有愚癡；像這樣，乃至見到意的自性對於法沒有貪戀、沒有嗔恨、沒有愚癡，這就是空。像這樣見到之後，寂靜安住，這就是悟入不二法門。』又有菩薩名叫無盡慧（Wujin Hui，菩薩名），這樣說：『佈施、迴向一切智慧的本性，各自不同，這是兩種分別；像這樣，分別持戒、忍辱、精進、禪定、般若以及迴向一切智慧的本性，各自不同，這是兩種分別。如果瞭解到佈施就是所迴向的一切智慧的本性，這所迴向的一切智慧的本性就是佈施；像這樣，乃至般若的自性就是所迴向的一切智慧的本性，這

【English Translation】 English version Pumi (Pumi, Bodhisattva's name) spoke thus: 'Having a self and having no self are two separate concepts. If all Bodhisattvas understand that having a self is unattainable, how much more so is having no self? Seeing that the nature of having a self and having no self are not two, this is entering the non-dual Dharma gate.' Again, there was a Bodhisattva named Dian Tian (Dian Tian, Bodhisattva's name), who spoke thus: 'Brightness and ignorance are two separate concepts. If all Bodhisattvas understand that the fundamental nature of ignorance is brightness, and that both brightness and ignorance are unattainable, beyond calculation, transcending the path of calculation, and therein directly observe equality and non-duality, this is entering the non-dual Dharma gate.' Again, there was a Bodhisattva named Xi Jian (Xi Jian, Bodhisattva's name), who spoke thus: 'Form, feeling, perception, volition, and consciousness, and emptiness are two separate concepts. If one knows that the nature of the aggregates is fundamentally empty, then form is emptiness, not that form ceases and then becomes empty, and so on, even the aggregate of consciousness is the same, this is entering the non-dual Dharma gate.' Again, there was a Bodhisattva named Guang Chuang (Guang Chuang, Bodhisattva's name), who spoke thus: 'The four elements and emptiness are two separate concepts. If all Bodhisattvas understand that the four elements are the nature of empty space, and that in the past, present, and future, the four elements and the nature of emptiness are without inversion, and awaken to and enter into all elements, this is entering the non-dual Dharma gate.' Again, there was a Bodhisattva named Miao Hui (Miao Hui, Bodhisattva's name), who spoke thus: 'Eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma are two separate concepts. If all Bodhisattvas understand that the nature of all things is empty, and see that the self-nature of the eye has no greed, no hatred, and no delusion towards form; likewise, even seeing that the self-nature of the mind has no greed, no hatred, and no delusion towards dharma, this is emptiness. Having seen thus, abiding in stillness and peace, this is entering the non-dual Dharma gate.' Again, there was a Bodhisattva named Wujin Hui (Wujin Hui, Bodhisattva's name), who spoke thus: 'Giving and dedicating to the nature of all wisdom are separate and distinct, these are two separate concepts; likewise, distinguishing precepts, patience, diligence, meditation, prajna, and dedicating to the nature of all wisdom are separate and distinct, these are two separate concepts. If one understands that giving is the very nature of all wisdom to which one dedicates, and that the nature of all wisdom to which one dedicates is giving; likewise, even the self-nature of prajna is the very nature of all wisdom to which one dedicates, and this

所迴向一切智性即是般若。了此一理，是為悟入不二法門。」

復有菩薩名甚深覺，作如是言：「空、無相、無愿分別為二。若諸菩薩了知空中都無有相，此無相中亦無有愿，此無愿中無心、無意、無識可轉。如是，即於一解脫門具攝一切三解脫門。若此通達，是為悟入不二法門。」

復有菩薩名寂靜根，作如是言：「佛、法、僧寶分別為二。若諸菩薩了知佛性即是法性、法即僧性，如是三寶皆無為相，與虛空等；諸法亦爾。若此通達，是為悟入不二法門。」

復有菩薩名無礙眼，作如是言：「是薩迦耶及薩迦耶滅分別為二。若諸菩薩知薩迦耶即薩迦耶滅，如是了知，畢竟不起薩迦耶見，于薩迦耶薩迦耶滅，即無分別、無異分別。證得此二究竟滅性，無所猜疑、無驚、無懼，是為悟入不二法門。」

復有菩薩名善調順，作如是言：「是身、語、意三種律儀分別為二。若諸菩薩了知如是三種律儀皆無作相，其相無二。所以者何？此三業道皆無作相——身無作相即語無作相、語無作相即意無作相、意無作相即一切法俱無作相——若能隨入無造作相，是為悟入不二法門。」

復有菩薩名曰福田，作如是言：「罪行、福行及不動行分別為二。若諸菩薩了知罪行、福及不動皆無作相，其相無二。

【現代漢語翻譯】現代漢語譯本：所迴向一切智慧的體性就是般若（Prajna，智慧）。領悟了這個道理，就是悟入了不二法門。

復有一位菩薩，名叫甚深覺（Shen Shen Jue），這樣說：『空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）分別來看是二。如果各位菩薩了知空性之中根本沒有任何相狀，這無相之中也沒有任何愿求，這無愿之中沒有心、沒有意、沒有識可以轉變。這樣，就在一個解脫門中完全包含了所有三個解脫門。如果能夠通達這一點，就是悟入了不二法門。』

復有一位菩薩，名叫寂靜根（Ji Jing Gen），這樣說：『佛（Buddha，佛）、法（Dharma，法）、僧（Sangha，僧）三寶分別來看是二。如果各位菩薩了知佛性就是法性、法性就是僧性，這樣三寶都沒有造作的相狀，與虛空相等；一切法也是這樣。如果能夠通達這一點，就是悟入了不二法門。』

復有一位菩薩，名叫無礙眼（Wu Ai Yan），這樣說：『有身見（Satkayadristi，薩迦耶見）和有身見的滅除分別來看是二。如果各位菩薩知道有身見就是有身見的滅除，這樣了知，就畢竟不會生起有身見，對於有身見和有身見的滅除，就沒有分別、沒有差異的分別。證得這二者的究竟滅性，沒有猜疑、沒有驚慌、沒有恐懼，就是悟入了不二法門。』

復有一位菩薩，名叫善調順（Shan Tiao Shun），這樣說：『身、語、意三種律儀分別來看是二。如果各位菩薩了知這三種律儀都沒有造作的相狀，它們的相狀沒有二。為什麼呢？這身、語、意三種業道都沒有造作的相狀——身沒有造作的相狀就是語沒有造作的相狀、語沒有造作的相狀就是意沒有造作的相狀、意沒有造作的相狀就是一切法都沒有造作的相狀——如果能夠隨順進入沒有造作的相狀，就是悟入了不二法門。』

復有一位菩薩，名叫福田（Fu Tian），這樣說：『罪行、福行和不動行分別來看是二。如果各位菩薩了知罪行、福行和不動行都沒有造作的相狀，它們的相狀沒有二。

【English Translation】 English version: The nature of all wisdom directed towards enlightenment is Prajna (Prajna, wisdom). Understanding this principle is entering the non-dual Dharma gate.

Again, there was a Bodhisattva named Shen Shen Jue (Shen Shen Jue), who said: 'Emptiness (Sunyata, emptiness), signlessness (Animitta, signlessness), and wishlessness (Apranihita, wishlessness) are two when considered separately. If all Bodhisattvas understand that there are no signs at all in emptiness, and there are no wishes in this signlessness, and in this wishlessness, there is no mind, no intention, and no consciousness that can be transformed. Thus, in one liberation gate, all three liberation gates are completely included. If this is understood, it is entering the non-dual Dharma gate.'

Again, there was a Bodhisattva named Ji Jing Gen (Ji Jing Gen), who said: 'The Three Jewels, Buddha (Buddha, the Buddha), Dharma (Dharma, the teachings), and Sangha (Sangha, the community), are two when considered separately. If all Bodhisattvas understand that Buddha-nature is Dharma-nature, and Dharma-nature is Sangha-nature, then these three jewels have no conditioned characteristics, and are equal to space; all dharmas are also like this. If this is understood, it is entering the non-dual Dharma gate.'

Again, there was a Bodhisattva named Wu Ai Yan (Wu Ai Yan), who said: 'The view of self (Satkayadristi, Satkayadristi) and the cessation of the view of self are two when considered separately. If all Bodhisattvas know that the view of self is the cessation of the view of self, and understand this, then they will ultimately not give rise to the view of self, and with regard to the view of self and the cessation of the view of self, there is no discrimination, no different discrimination. Attaining the ultimate cessation of these two, without doubt, without fear, without dread, is entering the non-dual Dharma gate.'

Again, there was a Bodhisattva named Shan Tiao Shun (Shan Tiao Shun), who said: 'The three disciplines of body, speech, and mind are two when considered separately. If all Bodhisattvas understand that these three disciplines have no conditioned characteristics, and their characteristics are not two. Why? These three karmic paths of body, speech, and mind have no conditioned characteristics—the absence of conditioned characteristics of the body is the absence of conditioned characteristics of speech, the absence of conditioned characteristics of speech is the absence of conditioned characteristics of mind, the absence of conditioned characteristics of mind is the absence of conditioned characteristics of all dharmas—if one can enter into the unconditioned characteristics, it is entering the non-dual Dharma gate.'

Again, there was a Bodhisattva named Fu Tian (Fu Tian), who said: 'Sinful actions, meritorious actions, and imperturbable actions are two when considered separately. If all Bodhisattvas understand that sinful actions, meritorious actions, and imperturbable actions have no conditioned characteristics, and their characteristics are not two.

所以者何？罪、福、不動如是三行性相皆空，空中無有罪、福、不動三行差別，如是通達，是為悟入不二法門。」

復有菩薩名曰華嚴，作如是言：「一切二法皆從我起。若諸菩薩知我實性即不起二，不起二故即無了別，無了別故無所了別，是為悟入不二法門。」

復有菩薩名曰勝藏，作如是言：「一切二法有所得起。若諸菩薩了知諸法都無所得則無取捨，既無取捨，是為悟入不二法門。」

復有菩薩名曰月上，作如是言：「明之與暗分別為二。若諸菩薩了知實相無暗、無明，其性無二。所以者何？譬如苾芻入滅盡定，無暗、無明；一切諸法其相亦爾。如是妙契諸法平等，是為悟入不二法門。」

復有菩薩名寶印手，作如是言：「欣厭涅槃、生死為二。若諸菩薩了知涅槃及與生死不生欣厭則無有二。所以者何？若為生死之所繫縛則求解脫；若知畢竟無生死縛，何為更求涅槃解脫？如是通達，無縛、無解，不欣涅槃、不厭生死，是為悟入不二法門。」

復有菩薩名珠髻王，作如是言：「正道、邪道分別為二。若諸菩薩善能安住正道，邪道究竟不行；以不行故，則無正道、邪道二相；除二相故則無二覺；若無二覺，是為悟入不二法門。」

復有菩薩名曰諦實，作如是言：「虛之與實

【現代漢語翻譯】現代漢語譯本：『這是什麼緣故呢？罪、福、不動這三種行為的性質和表相都是空性的，空性之中沒有罪、福、不動這三種行為的差別。像這樣通達，就是悟入不二法門。』復有一位菩薩名叫華嚴（Huayan），這樣說：『一切二法都從我執而生起。如果各位菩薩了知我的真實本性，就不會生起對立的二法，不生起對立的二法，就沒有分別，沒有分別，就沒有所分別的對象。這就是悟入不二法門。』復有一位菩薩名叫勝藏（Shengzang），這樣說：『一切二法都是因為有所求而生起。如果各位菩薩了知一切諸法都沒有所得，就沒有取捨，既然沒有取捨，這就是悟入不二法門。』復有一位菩薩名叫月上（Yueshang），這樣說：『光明與黑暗被分別視為二。如果各位菩薩了知實相中沒有黑暗，沒有光明，它們的本性沒有分別。這是什麼緣故呢？譬如比丘進入滅盡定（Mie jin ding），沒有黑暗，沒有光明；一切諸法的實相也是這樣。像這樣巧妙地契合諸法平等，就是悟入不二法門。』復有一位菩薩名叫寶印手（Baoyinshou），這樣說：『欣求涅槃（Nirvana）、厭惡生死被視為二。如果各位菩薩了知涅槃與生死不生欣求和厭惡，就沒有對立的二。這是什麼緣故呢？如果被生死所束縛，就會求解脫；如果知道畢竟沒有生死的束縛，為何還要尋求涅槃解脫呢？像這樣通達，沒有束縛，沒有解脫，不欣求涅槃，不厭惡生死，這就是悟入不二法門。』復有一位菩薩名叫珠髻王（Zhujiwang），這樣說：『正道、邪道被分別視為二。如果各位菩薩善於安住于正道，究竟不會行於邪道；因為不行於邪道，就沒有正道、邪道這兩種對立的表相；去除對立的表相，就沒有二元的覺知；如果沒有二元的覺知，這就是悟入不二法門。』復有一位菩薩名叫諦實（Dishi），這樣說：『虛妄與真實』

【English Translation】 English version: 『What is the reason for this? The nature and characteristics of these three actions—sin, merit, and immovability—are all empty. Within emptiness, there is no distinction between these three actions of sin, merit, and immovability. To understand this thoroughly is to enter the non-dual dharma gate.』 Again, there was a Bodhisattva named Huayan (Flower Adornment), who said: 『All dualistic dharmas arise from the self. If all Bodhisattvas know the true nature of the self, they will not give rise to duality. Because they do not give rise to duality, there is no discrimination. Because there is no discrimination, there is nothing to be discriminated. This is to enter the non-dual dharma gate.』 Again, there was a Bodhisattva named Shengzang (Victorious Treasury), who said: 『All dualistic dharmas arise from what is sought. If all Bodhisattvas understand that all dharmas are without attainment, then there is no taking or rejecting. Since there is no taking or rejecting, this is to enter the non-dual dharma gate.』 Again, there was a Bodhisattva named Yueshang (Moon Above), who said: 『Light and darkness are distinguished as two. If all Bodhisattvas understand that in true reality there is no darkness and no light, their nature is non-dual. What is the reason for this? For example, when a Bhikshu (Buddhist monk) enters Nirodha-samapatti (Cessation Attainment), there is no darkness and no light; the characteristics of all dharmas are also like this. To skillfully accord with the equality of all dharmas in this way is to enter the non-dual dharma gate.』 Again, there was a Bodhisattva named Baoyinshou (Treasure Seal Hand), who said: 『Delighting in Nirvana (Nirvana) and being averse to Samsara (birth and death) are two. If all Bodhisattvas understand that Nirvana and Samsara do not give rise to delight or aversion, then there is no duality. What is the reason for this? If one is bound by Samsara, then one seeks liberation; if one knows that there is ultimately no bondage of Samsara, why seek Nirvana liberation? To understand this thoroughly, without bondage or liberation, neither delighting in Nirvana nor being averse to Samsara, is to enter the non-dual dharma gate.』 Again, there was a Bodhisattva named Zhujiwang (Jewel Crest King), who said: 『The right path and the wrong path are distinguished as two. If all Bodhisattvas are skilled at abiding in the right path, they will ultimately not walk the wrong path; because they do not walk the wrong path, there are no two aspects of the right path and the wrong path; eliminating the two aspects, there is no dualistic awareness; if there is no dualistic awareness, this is to enter the non-dual dharma gate.』 Again, there was a Bodhisattva named Dishi (Truthful Reality), who said: 『Falsehood and truth』

分別為二。若諸菩薩觀諦實性尚不見實，何況見虛？所以者何？此性非是肉眼所見，慧眼乃見。如是見時，於一切法無見、無不見，是為悟入不二法門。」

如是，會中有諸菩薩隨所了知各別說已，同時發問妙吉祥言：「云何菩薩名為悟入不二法門？」

時妙吉祥告諸菩薩：「汝等所言雖皆是善，如我意者，汝等此說猶名為二。若諸菩薩於一切法無言、無說，無表、無示，離諸戲論、絕於分別，是為悟入不二法門。」

時妙吉祥復問菩薩無垢稱言：「我等隨意各別說已，仁者當說，云何菩薩名為悟入不二法門？」

時無垢稱默然無說。

妙吉祥言：「善哉善哉！如是菩薩是真悟入不二法門，于中都無一切文字言說分別。」

此諸菩薩說是法時，于眾會中五千菩薩皆得悟入不二法門，俱時證會無生法忍。

說無垢稱經卷第四大正藏第 14 冊 No. 0476 說無垢稱經

說無垢稱經卷第五

大唐三藏法師玄奘譯

香臺佛品第十

時舍利子作是思惟：「食時將至，此摩訶薩說法未起，我等聲聞及諸菩薩當於何食？」

時無垢稱知彼思惟便告之曰：「大德！如來為諸聲聞說八解脫，仁者已住，勿以財食染污其心而聞正法。若欲食者

【現代漢語翻譯】現代漢語譯本：分為二。如果各位菩薩觀察真實的自性尚且不能見到真實，更何況見到虛妄？這是什麼原因呢？這種自性不是肉眼所能見到的，而是智慧之眼才能見到。像這樣見到的時候，對於一切法既沒有見到，也沒有不見到，這就是悟入不二法門。

像這樣，集會中的各位菩薩隨著自己所瞭解的各自說了之後，同時向妙吉祥（Manjushri，文殊菩薩）發問說：『怎樣的菩薩才叫做悟入不二法門？』

這時，妙吉祥告訴各位菩薩說：『你們所說雖然都很好，但依我的理解，你們這些說法仍然是二。如果各位菩薩對於一切法沒有言語、沒有述說，沒有表達、沒有指示，遠離各種戲論、斷絕各種分別，這就是悟入不二法門。』

這時，妙吉祥又問菩薩無垢稱（Vimalakirti，維摩詰）說：『我們隨意各自說了之後，您應當說說，怎樣的菩薩才叫做悟入不二法門？』

這時，無垢稱默然不語。

妙吉祥說：『好啊好啊！像這樣的菩薩才是真正悟入不二法門，其中完全沒有一切文字言說分別。』

這些菩薩說這個法的時候，在集會中五千位菩薩都悟入了不二法門，同時證得了無生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。

《說無垢稱經》卷第四大正藏第 14 冊 No. 0476 《說無垢稱經》

《說無垢稱經》卷第五

大唐三藏法師玄奘譯

香臺佛品第十

這時，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）這樣思惟：『吃飯的時間快到了，這位摩訶薩（Mahasattva，大菩薩）說法還沒有結束，我們這些聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）以及各位菩薩應當在哪裡吃飯呢？』

這時，無垢稱知道他的思惟，便告訴他說：『大德！如來為各位聲聞說八解脫，您已經安住其中，不要用財食來染污您的心而聽聞正法。如果想要吃飯的話』

【English Translation】 English version: Divided into two. If the Bodhisattvas, observing the true nature, still cannot see the real, how much less can they see the unreal? Why is this? This nature is not seen by the physical eye, but by the eye of wisdom. When seen in this way, there is neither seeing nor not seeing in all dharmas; this is entering the non-dual dharma gate.

Thus, the Bodhisattvas in the assembly, each speaking according to their understanding, simultaneously asked Manjushri (妙吉祥, Bodhisattva of wisdom): 'What kind of Bodhisattva is called one who has entered the non-dual dharma gate?'

Then Manjushri told the Bodhisattvas: 'Although what you have said is all good, in my opinion, what you have said is still dualistic. If the Bodhisattvas have no words, no speech, no expression, no indication regarding all dharmas, and are free from all playful discussions and cut off from all discriminations, this is entering the non-dual dharma gate.'

Then Manjushri again asked the Bodhisattva Vimalakirti (無垢稱, a wise lay Buddhist): 'We have each spoken as we pleased; you should now say, what kind of Bodhisattva is called one who has entered the non-dual dharma gate?'

Then Vimalakirti remained silent and said nothing.

Manjushri said: 'Excellent, excellent! Such a Bodhisattva is truly one who has entered the non-dual dharma gate, in which there are absolutely no words, speech, or discriminations.'

When these Bodhisattvas were speaking this Dharma, five thousand Bodhisattvas in the assembly all attained entry into the non-dual dharma gate, and simultaneously realized and attained the Anutpattika-dharma-kshanti (無生法忍, the patient acceptance of the non-arising of all dharmas).

The Fourth Scroll of the Vimalakirti Sutra Taisho Tripitaka Volume 14, No. 0476, The Vimalakirti Sutra

The Fifth Scroll of the Vimalakirti Sutra

Translated by the Tang Dynasty Tripitaka Master Xuanzang

Chapter Ten: The Incense Platform Buddha

At that time, Sariputra (舍利子, one of the Buddha's ten great disciples, known for his wisdom) thought to himself: 'The time for the meal is approaching, and this Mahasattva (摩訶薩, great being, great Bodhisattva) has not yet finished speaking the Dharma. Where shall we, the Sravakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings) and the Bodhisattvas, eat?'

Then Vimalakirti, knowing his thoughts, said to him: 'Virtuous one! The Tathagata speaks of the eight liberations for the Sravakas, and you have already dwelt in them. Do not defile your mind with material food while listening to the true Dharma. If you wish to eat'

且待須臾，當令皆得未曾有食。」

時無垢稱便入如是微妙寂定，發起如是殊勝神通，示諸菩薩、大聲聞眾，上方界分去此佛土過四十二殑伽沙等諸佛世界，有佛世界名一切妙香，其中有佛號最上香臺，今現在彼安隱住持。彼世界中有妙香氣，比餘十方一切佛土人天之香最為第一。彼有諸樹皆出妙香，普薰方域一切周滿。彼中無有二乘之名，唯有清凈大菩薩眾，而彼如來為其說法。彼世界中一切臺觀、宮殿、經行、園林、衣服皆是種種妙香所成。彼佛世尊及菩薩眾所食香氣微妙第一，普薰十方無量佛土。

時彼如來與諸菩薩方共坐食，彼有天子名曰香嚴——已於大乘深心發趣——供養承事彼土如來及諸菩薩。

時此大眾一切皆睹彼界如來與諸菩薩方共坐食如是等事。

時無垢稱遍告一切菩薩眾言：「汝等大士誰能往彼取妙香食？」

以妙吉祥威神力故，諸菩薩眾咸皆默然。

時無垢稱告妙吉祥：「汝今云何於此大眾而不加護，令其乃爾？」

妙吉祥言：「居士！汝今不應輕毀諸菩薩眾，如佛所言：『勿輕未學。』」

時無垢稱不起于床，居眾會前化作菩薩——身真金色，相好莊嚴，威德光明蔽于眾會——而告之曰：「汝善男子！宜往上方去此佛土過四十二殑伽沙等

【現代漢語翻譯】現代漢語譯本：『請稍等片刻，我當令大家都能得到前所未有的美食。』

當時Vimalakīrti（無垢稱）便進入這樣微妙的寂靜禪定，發起這樣殊勝的神通，向諸位菩薩、大聲聞眾展示：在上方世界，越過此佛土四十二殑伽沙（Gaṅgā sand，恒河沙）數量的諸佛世界之外，有一個佛世界名為一切妙香，其中的佛號為最上香臺，現在正在那裡安穩住持。那個世界中有美妙的香氣，比其他十方一切佛土的人天之香最為殊勝。那裡有各種樹木都散發出美妙的香氣，普遍薰染四方區域，一切都充滿香氣。那裡沒有聲聞乘和緣覺乘的名字，只有清凈的大菩薩眾，而那位如來為他們說法。那個世界中一切的樓臺亭閣、宮殿、經行之處、園林、衣服，都是由各種美妙的香氣所構成。那位佛世尊以及菩薩眾所食用的香氣微妙第一，普遍薰染十方無量佛土。

當時那位如來與諸位菩薩正在一起坐著用餐，那裡有一位天子名叫香嚴——他已對大乘佛法生起深刻的信心和興趣——供養承事那個佛土的如來以及諸位菩薩。

當時此地的大眾都看到了那個世界如來與諸位菩薩一起坐著用餐等等事情。

當時Vimalakīrti（無垢稱）遍告一切菩薩眾說：『你們這些大士，誰能前往那個世界取來妙香美食？』

由於Mañjuśrī（妙吉祥）的威神力，諸位菩薩眾都沉默不語。

當時Vimalakīrti（無垢稱）告訴Mañjuśrī（妙吉祥）：『你現在為何不在此大眾中加以護持，以至於讓他們如此？』

Mañjuśrī（妙吉祥）說：『居士！您現在不應該輕視譭謗諸位菩薩眾，正如佛所說：『不要輕視未學習的人。』』

當時Vimalakīrti（無垢稱）沒有從床上起身，在眾會面前化作一位菩薩——身色是真正的金色，相貌美好莊嚴，威德光明遮蔽了整個眾會——並且告訴他說：『你這位善男子！應該前往上方，越過此佛土四十二殑伽沙（Gaṅgā sand，恒河沙）數量的

【English Translation】 English version: 『Please wait a moment, I will cause everyone to obtain food they have never had before.』

Then Vimalakīrti (無垢稱) entered into such subtle and serene concentration, and manifested such extraordinary spiritual powers, showing to the Bodhisattvas and great Śrāvakas (聲聞): beyond this Buddha-field, passing over forty-two Gaṅgā sands (殑伽沙, meaning sands of the Ganges River) of Buddha-fields in the upper direction, there is a Buddha-field named Sarvagandha (一切妙香, All Wondrous Fragrance), where the Buddha is named Superior Fragrance Platform (最上香臺), who is now dwelling peacefully there. In that world, there is wondrous fragrance, which is the most excellent among the fragrances of humans and devas (天) in all the ten directions of Buddha-fields. There, various trees emit wondrous fragrances, universally perfuming all regions, filling everything. There, there is no mention of the names of Śrāvakayāna (聲聞乘, Hearer Vehicle) and Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle), only pure Mahābodhisattvas (大菩薩, Great Bodhisattvas), and that Tathāgata (如來) preaches the Dharma (法) to them. In that world, all terraces, pavilions, palaces, places for walking meditation, gardens, and clothing are made of various wondrous fragrances. The fragrance eaten by that Buddha-Bhagavān (佛世尊) and the Bodhisattvas is supremely subtle and pervades countless Buddha-fields in the ten directions.

At that time, that Tathāgata (如來) was sitting and eating together with the Bodhisattvas. There was a deva (天) named Sugandhagarbha (香嚴, Fragrance Stern) – who had already developed deep faith and interest in the Mahāyāna (大乘, Great Vehicle) – offering service to the Tathāgata (如來) and the Bodhisattvas of that land.

At that time, the entire assembly here saw the Tathāgata (如來) and the Bodhisattvas of that world sitting and eating together, and so on.

Then Vimalakīrti (無垢稱) announced to all the Bodhisattvas, saying: 『Which of you great beings can go to that world and bring back the wondrous fragrant food?』

Due to the majestic spiritual power of Mañjuśrī (妙吉祥), all the Bodhisattvas remained silent.

Then Vimalakīrti (無垢稱) said to Mañjuśrī (妙吉祥): 『Why do you not protect this assembly, causing them to be like this?』

Mañjuśrī (妙吉祥) said: 『Layman! You should not belittle or disparage the Bodhisattvas, as the Buddha said: 『Do not despise those who have not yet learned.』

Then Vimalakīrti (無垢稱), without rising from his seat, transformed himself into a Bodhisattva in front of the assembly – his body was true gold in color, his features were beautiful and adorned, his majestic virtue and light overshadowed the entire assembly – and said to him: 『Good man! You should go to the upper direction, passing over forty-two Gaṅgā sands (殑伽沙, meaning sands of the Ganges River) of Buddha-fields from this Buddha-field.

諸佛世界，有佛世界名一切妙香，其中有佛號最上香臺，與諸菩薩方共坐食。汝往到彼頂禮佛足，應作是言：『於此下方有無垢稱，稽首雙足，敬問世尊：「少病、少惱、起居輕利、氣力康和、安樂住不？」遙心右繞多百千匝，頂禮雙足作如是言：「愿得世尊所食之餘，當於下方堪忍世界施作佛事，令此下劣欲樂有情當欣大慧，亦使如來無量功德名稱普聞。」』」

時化菩薩于眾會前上升虛空——舉眾皆見——神通迅疾經須臾頃便到一切妙香世界，頂禮最上香臺佛足，又聞其言：「下方菩薩名無垢稱，稽首雙足，敬問世尊：『少病、少惱、起居輕利、氣力康和、安樂住不？』遙心右繞多百千匝，頂禮雙足作如是言：『愿得世尊所食之餘，當於下方堪忍世界施作佛事，令此下劣欲樂有情當欣大慧，亦使如來無量功德名稱普聞。』」

時彼上方菩薩眾會見化菩薩相好莊嚴，威德光明微妙殊勝，嘆未曾有：「今此大士從何處來？堪忍世界為在何所？云何名為下劣欲樂？」尋問最上香臺如來：「唯愿世尊為說斯事。」

佛告之曰：「諸善男子！于彼下方去此佛土過四十二殑伽沙等諸佛世界，有佛世界名曰堪忍，其中佛號釋迦牟尼如來、應、正等覺，今現在彼安隱住持，居五濁世為諸下劣欲樂有情宣揚正法。

【現代漢語翻譯】現代漢語譯本在諸佛的世界中，有一個佛世界名為『一切妙香』（Sarvasugandha），其中有一尊佛名為『最上香臺』（Uttamasugandhakuta），與眾菩薩一起坐著吃飯。你前往那個世界，頂禮佛足，應該這樣說：『在下方有一個名為無垢稱（Vimalakirti）的人，稽首佛的雙足，恭敬地問候世尊：「少病少惱，起居輕便，氣力康健平和，安樂居住嗎？」從遙遠的地方以心右繞無數百千圈，頂禮佛的雙足，這樣說：「愿能得到世尊所食用的剩餘食物，在下方的堪忍世界（Saha world）施行佛事，使那些下劣、貪圖享樂的有情眾生能夠欣慕大智慧，也使如來無量的功德和名聲普遍傳揚。」』當時，這位化身菩薩在大眾面前升上虛空——所有人都看見了——以神通迅疾的速度，在極短的時間內便到達了一切妙香世界，頂禮最上香臺佛的足，又說了這樣的話：『下方的菩薩名為無垢稱，稽首佛的雙足，恭敬地問候世尊：「少病少惱，起居輕便，氣力康健平和，安樂居住嗎？」從遙遠的地方以心右繞無數百千圈，頂禮佛的雙足，這樣說：「愿能得到世尊所食用的剩餘食物，在下方的堪忍世界施行佛事，使那些下劣、貪圖享樂的有情眾生能夠欣慕大智慧，也使如來無量的功德和名聲普遍傳揚。」』當時，上方世界的菩薩大眾看見化身菩薩相貌莊嚴美好，威德光明微妙殊勝，讚歎說前所未有：『這位大士是從什麼地方來的？堪忍世界又在什麼地方？為什麼稱作下劣欲樂呢？』於是詢問最上香臺如來：『唯愿世尊為我們解說這件事。』佛告訴他們說：『各位善男子！在那下方，距離這個佛土超過四十二恒河沙數（Ganges sands）的諸佛世界之外，有一個佛世界名叫堪忍世界，其中的佛號是釋迦牟尼如來（Sakyamuni Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），現在正在那裡安穩地住持，居住在五濁惡世（five defilements），為那些下劣、貪圖享樂的有情眾生宣揚正法。

【English Translation】 English version In the worlds of all Buddhas, there is a Buddha world named 'Sarvasugandha' (All Wonderful Fragrances), where there is a Buddha named 'Uttamasugandhakuta' (Supreme Fragrance Platform), who sits and eats with various Bodhisattvas. You should go there, prostrate at the Buddha's feet, and say: 'Here below is one named Vimalakirti (Immaculate Fame), who bows his head to the Buddha's feet and respectfully asks the World-Honored One: "Are you free from illness and affliction? Is your movement light and easy? Is your strength and energy healthy and harmonious? Do you dwell in peace and happiness?" From afar, he mentally circumambulates you hundreds of thousands of times, prostrates at your feet, and says: "May I receive the remainder of the food eaten by the World-Honored One, and use it to perform Buddha-deeds in the Saha world (World of Endurance) below, so that these inferior beings who delight in desires may rejoice in great wisdom, and that the immeasurable merits and fame of the Tathagata may be universally proclaimed." ' At that time, the transformed Bodhisattva rose into the sky before the assembly—everyone saw it—and with swift supernatural power, in a very short time, arrived at the Sarvasugandha world, prostrated at the feet of the Buddha Uttamasugandhakuta, and said these words: 'The Bodhisattva below named Vimalakirti bows his head to the Buddha's feet and respectfully asks the World-Honored One: "Are you free from illness and affliction? Is your movement light and easy? Is your strength and energy healthy and harmonious? Do you dwell in peace and happiness?" From afar, he mentally circumambulates you hundreds of thousands of times, prostrates at your feet, and says: "May I receive the remainder of the food eaten by the World-Honored One, and use it to perform Buddha-deeds in the Saha world below, so that these inferior beings who delight in desires may rejoice in great wisdom, and that the immeasurable merits and fame of the Tathagata may be universally proclaimed." ' At that time, the assembly of Bodhisattvas in the upper world saw the transformed Bodhisattva's beautiful and adorned appearance, majestic virtue, radiant light, subtle and supreme, and exclaimed in unprecedented wonder: 'From where does this great being come? Where is the Saha world located? Why is it called inferior delight in desires?' They then asked the Tathagata Uttamasugandhakuta: 'We beseech the World-Honored One to explain this matter to us.' The Buddha told them: 'Good men! Below, beyond forty-two Ganges sands (Ganges sands) of Buddha-worlds from this Buddha-land, there is a Buddha-world called the Saha world, where the Buddha is named Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), who now dwells there peacefully, residing in the world of the five defilements (five defilements), proclaiming the Dharma for those inferior beings who delight in desires.'

彼有菩薩名無垢稱——已得安住不可思議解脫法門——為諸菩薩開示妙法，遣化菩薩來至此間稱揚我身功德名號，並贊此土眾德莊嚴，令彼菩薩善根增進。」

彼菩薩眾咸作是言：「其德何如乃作是化，大神通力無畏若斯？」

彼佛告言：「諸善男子！是大菩薩成就殊勝大功德法，一剎那頃化作無量無邊菩薩，遍於十方一切國土，皆遣其往施作佛事，利益安樂無量有情。」

於是，最上香臺如來以能流出眾妙香器盛諸妙香所薰之食，授無垢稱化菩薩手。時彼佛土有九百萬大菩薩僧同時舉聲請于彼佛：「我等欲與此化菩薩俱往下方堪忍世界，瞻仰釋迦牟尼如來，禮敬供事、聽聞正法，並欲瞻仰、禮敬供事彼無垢稱及諸菩薩，唯愿世尊加護聽許。」

彼佛告曰：「諸善男子！汝便可往，今正是時。汝等皆應自攝身香入堪忍界，勿令彼諸有情醉悶放逸；汝等皆應自隱色相入堪忍界，勿令彼諸菩薩心生愧恥。汝等於彼堪忍世界勿生劣想而作障礙。所以者何？諸善男子！一切國土皆如虛空，諸佛、世尊為欲成熟諸有情故，隨諸有情所樂示現種種佛土——或染、或凈，無決定相——而諸佛土實皆清凈、無有差別。」

時化菩薩受滿食器，與九百萬諸菩薩僧，承彼佛威神及無垢稱力于彼界沒，經須臾

【現代漢語翻譯】現代漢語譯本：他說：『有一位菩薩名叫Vimalakīrti（無垢稱），他已經安住于不可思議的解脫法門。他為眾菩薩開示精妙的佛法，派遣化身菩薩來到這裡，稱揚我的功德名號，並讚歎這個國土的眾多功德莊嚴，以此來增進那些菩薩的善根。』那些菩薩們都這樣說：『他的德行如何，才能作出這樣的化身？他的大神通力和無畏是如此的強大？』那位佛陀告訴他們說：『各位善男子！那位大菩薩成就了殊勝的大功德法，在一剎那間能化作無量無邊的菩薩，遍佈於十方一切國土，都派遣他們前去施作佛事，利益安樂無量無邊的眾生。』於是，最上香臺如來用能夠流出各種美妙香氣的器具，盛滿了各種美妙香氣所薰染的食物，交給Vimalakīrti（無垢稱）的化身菩薩。當時，那個佛土有九百萬大菩薩僧同時發出聲音，向那位佛陀請求說：『我們想要和這位化身菩薩一起前往下方的堪忍世界（Saha world），瞻仰Śākyamuni（釋迦牟尼）如來，禮敬供養、聽聞正法，並且想要瞻仰、禮敬供養那位Vimalakīrti（無垢稱）以及各位菩薩，唯愿世尊加持護佑並允許我們前往。』那位佛陀告訴他們說：『各位善男子！你們便可以前往，現在正是時候。你們都應當自己收攝身上的香氣進入堪忍世界（Saha world），不要讓那裡的眾生因為香氣而醉悶放逸；你們都應當自己隱藏色相進入堪忍世界（Saha world），不要讓那裡的菩薩們心生愧恥。你們在那個堪忍世界（Saha world）不要產生低劣的想法而製造障礙。這是為什麼呢？各位善男子！一切國土都如同虛空，諸佛、世尊爲了成熟眾生，隨著眾生所喜好的而示現種種佛土——或者染污、或者清凈，沒有決定的相狀——而各個佛土實際上都是清凈的，沒有差別。』當時，化身菩薩接受了盛滿食物的器具，與九百萬位菩薩僧，憑藉那位佛陀的威神力和Vimalakīrti（無垢稱）的力量，在那邊消失，經過很短的時間

【English Translation】 English version: He said: 'There is a Bodhisattva named Vimalakīrti (無垢稱 - Immaculate Fame), who has attained and dwells in the inconceivable Dharma-gate of liberation. He expounds the wonderful Dharma for all Bodhisattvas, and sends transformation-bodies of Bodhisattvas to this place to praise my virtues and name, and to extol the adornments of virtues of this land, so as to increase the roots of goodness of those Bodhisattvas.' Those Bodhisattvas all said: 'What kind of virtue does he possess to create such transformations? His great supernatural powers and fearlessness are so immense!' That Buddha told them: 'Good men! That great Bodhisattva has accomplished supreme and great meritorious Dharmas. In an instant, he can transform into countless and boundless Bodhisattvas, pervading all lands in the ten directions. He sends them all to perform Buddha-deeds, benefiting and bringing peace and happiness to immeasurable sentient beings.' Thereupon, the Tathāgata of Supreme Fragrant Platform, using a vessel that could emanate various wonderful fragrances, filled it with food perfumed with various wonderful fragrances, and handed it to the transformation-body of Vimalakīrti (無垢稱). At that time, nine million great Bodhisattva Sanghas in that Buddha-land simultaneously raised their voices and requested that Buddha: 'We wish to go with this transformation-body Bodhisattva to the lower Saha world (堪忍世界), to behold Śākyamuni (釋迦牟尼) Tathāgata, to pay homage and make offerings, to listen to the Proper Dharma, and also to behold, pay homage, and make offerings to that Vimalakīrti (無垢稱) and all the Bodhisattvas. May the World-Honored One protect and permit us.' That Buddha told them: 'Good men! You may go, now is the right time. You should all restrain the fragrance of your bodies when entering the Saha world (堪忍世界), lest you cause the sentient beings there to become intoxicated and heedless; you should all conceal your appearances when entering the Saha world (堪忍世界), lest you cause the Bodhisattvas there to feel ashamed. In that Saha world (堪忍世界), do not give rise to inferior thoughts and create obstacles. Why is that? Good men! All lands are like empty space. The Buddhas, the World-Honored Ones, in order to mature sentient beings, manifest various Buddha-lands according to what sentient beings desire—either defiled or pure, without a fixed form—but in reality, all Buddha-lands are pure and without difference.' At that time, the transformation-body Bodhisattva received the vessel filled with food, and together with nine million Bodhisattva Sanghas, relying on the majestic power of that Buddha and the strength of Vimalakīrti (無垢稱), disappeared from that realm, and after a short while

頃至於此土無垢稱室欻然而現。

時無垢稱化九百萬師子之座——微妙莊嚴，與前所坐諸師子座都無有異——令諸菩薩皆坐其上。

時化菩薩以滿食器授無垢稱。如是食器妙香普薰廣嚴大城及此三千大千世界無量無邊。妙香薰故，一切世界香氣芬馥。廣嚴大城諸婆羅門、長者、居士、人、非人等，聞是香氣得未曾有，驚歎無量，身心踴悅。

時此城中離呫毗王名為月蓋，與八萬四千離呫毗種，種種莊嚴，悉來入于無垢稱室，見此室中諸菩薩眾其數甚多、諸師子座高廣嚴飾，生大歡喜，嘆未曾有，禮諸菩薩及大聲聞，卻住一面。

時諸地神及虛空神，並欲色界諸天子眾，聞是妙香，各與眷屬無量百千，悉來入于無垢稱室。

時無垢稱便語尊者舍利子等諸大聲聞：「尊者可食如來所施甘露味食。如是食者，大悲所薰，勿以少分下劣心行而食此食；若如是食，定不能消。」

時眾會中有劣聲聞作如是念：「此食甚少，云何充足如是大眾？」

時化菩薩便告之言：「勿以汝等自少福慧測量如來無量福慧。所以者何？四大海水乍可有竭，是妙香食終無有盡。假使無量大千世界一切有情一一摶食，其食摶量等妙高山，如是摶食或經一劫、或一百劫猶不能盡。所以者何？如是食者，是無

【現代漢語翻譯】現代漢語譯本：不久之後，我來到了這片土地上的無垢稱（Vimalakirti，維摩詰）的居室，突然之間就顯現了出來。當時，無垢稱（Vimalakirti，維摩詰）化現了九百萬個獅子座——微妙而莊嚴，與之前所坐的那些獅子座沒有任何區別——讓所有的菩薩都坐在上面。當時，化現的菩薩將盛滿食物的器皿交給無垢稱（Vimalakirti，維摩詰）。這樣的器皿所散發的奇妙香味普遍地薰染了廣嚴大城以及這三千大千世界，無量無邊。因為這奇妙的香味，一切世界都充滿了芬芳。廣嚴大城中的婆羅門、長者、居士、人和非人等等，聞到這香味，都感到前所未有，驚歎不已，身心都感到歡悅。當時，這座城中的離呫毗（Licchavi）王，名叫月蓋，與八萬四千離呫毗（Licchavi）族的成員，以各種各樣的裝飾，都來到了無垢稱（Vimalakirti，維摩詰）的居室，看到這居室中菩薩的數量非常多，獅子座高大而莊嚴，心中生起極大的歡喜，讚歎前所未有，向各位菩薩和大聲聞行禮，然後退到一旁站立。當時，各位地神以及虛空神，還有欲界諸天子，聞到這奇妙的香味，各自帶著眷屬無量百千，都來到了無垢稱（Vimalakirti，維摩詰）的居室。當時，無垢稱（Vimalakirti，維摩詰）便對尊者舍利子（Sariputra）等各位大聲聞說：『尊者們可以食用如來所施捨的甘露美味食物。這樣的食物，是被大悲心所薰染的，不要以少分下劣的心行來食用這食物；如果這樣食用，一定不能消化。』當時，在集會中有一些根器較差的聲聞這樣想：『這食物非常少，怎麼能夠充足這麼多的眾人呢？』當時，化現的菩薩便告訴他們說：『不要用你們自己少量的福慧來衡量如來無量的福慧。為什麼呢？四大海水或許會有乾涸的時候，但這奇妙香味的食物終究不會有窮盡。假使無量大千世界的一切有情，每一個都拿出一團來食用，這食物的量等同於妙高山（Mount Meru），這樣食用，或者經過一個劫、或者一百個劫，仍然不能窮盡。為什麼呢？這樣的食物，是無'

【English Translation】 English version: Soon after, I arrived at this land's Vimalakirti's (無垢稱, meaning 'Immaculate Fame') chamber, and it suddenly appeared. At that time, Vimalakirti (無垢稱) manifested nine million lion thrones—subtle and adorned, no different from the lion thrones previously sat upon—and had all the Bodhisattvas sit upon them. Then, the manifested Bodhisattvas handed over vessels filled with food to Vimalakirti (無垢稱). Such vessels emitted a wondrous fragrance that universally perfumed the great city of Vaisali and this three-thousand-great-thousand world, immeasurably and boundlessly. Because of this wondrous fragrance, all worlds were filled with fragrance. The Brahmins, elders, householders, humans, non-humans, etc., in the great city of Vaisali, upon smelling this fragrance, felt something unprecedented, marveling immeasurably, their bodies and minds filled with joy. At that time, the Licchavi (離呫毗) king of this city, named Moon Canopy, along with eighty-four thousand Licchavi (離呫毗) clansmen, adorned in various ways, all entered Vimalakirti's (無垢稱) chamber, and seeing the multitude of Bodhisattvas in this chamber, the lion thrones tall and adorned, they felt great joy, marveling at the unprecedented, paying homage to the Bodhisattvas and great Sravakas, and then stood to one side. At that time, the earth deities and the space deities, along with the desire realm's devaputras, upon smelling this wondrous fragrance, each with their retinues of immeasurable hundreds of thousands, all entered Vimalakirti's (無垢稱) chamber. At that time, Vimalakirti (無垢稱) then said to the venerable Sariputra (舍利子) and the other great Sravakas: 'Venerables, you may eat the nectar-like food bestowed by the Tathagata. Such food is imbued with great compassion; do not eat this food with a small or inferior mindset; if you eat it in such a way, you will certainly not be able to digest it.' At that time, some Sravakas of inferior capacity in the assembly thought: 'This food is very little, how can it be sufficient for such a great multitude?' At that time, the manifested Bodhisattva then told them: 'Do not measure the Tathagata's immeasurable merit and wisdom with your own small amount of merit and wisdom. Why? The four great oceans may have a time when they are exhausted, but this wondrously fragrant food will never be exhausted. Even if all sentient beings in immeasurable great thousand worlds each took a handful to eat, the amount of food taken would be equal to Mount Meru (妙高山), and eating in this way, whether for one kalpa or one hundred kalpas, it still could not be exhausted. Why? Such food is'

盡戒、定、慧、解脫、解脫知見所生。如來所食之餘，無量三千大千世界一切有情，經百千劫食此香食終不能盡，於是大眾皆食此食悉得充滿而尚有餘。」

時諸聲聞及諸菩薩並人天等一切眾會，食此食已其身安樂，譬如一切安樂莊嚴世界菩薩一切安樂之所住持，身諸毛孔皆出妙香；譬如一切妙香世界眾妙香樹常出無量種種妙香。

時無垢稱問彼上方諸來菩薩：「汝等知不？彼土如來於其世界為諸菩薩云何說法？」

彼諸菩薩咸共答言：「我土如來不為菩薩文詞說法，但以妙香令諸菩薩皆悉調伏。」

「彼諸菩薩各各安坐妙香樹下，諸妙香樹各各流出種種香氣，彼諸菩薩聞斯妙香便獲一切德莊嚴定，獲此定已即具一切菩薩功德。」

時彼上方諸來菩薩問無垢稱：「此土如來釋迦牟尼為諸有情云何說法？」

無垢稱曰：「此土有情一切剛強極難調化，如來還以種種能伏剛強語言而調化之。云何名為種種能伏剛強語言？謂為宣說此是地獄趣、此是傍生趣、此是餓鬼趣，此是無暇生、此是諸根缺，此是身惡行、是身惡行果，此是語惡行、是語惡行果，此是意惡行、是意惡行果，此是斷生命、是斷生命果，此是不與取、是不與取果，此是欲邪行、是欲邪行果，此是虛誑語、是虛誑語果，

【現代漢語翻譯】現代漢語譯本：由持戒（盡戒）、禪定（定）、智慧（慧）、解脫、解脫知見所生。如來所食剩下的食物，即使無量三千大千世界的一切有情，經歷百千劫食用這些香食也終究不能吃完，於是大眾都食用這些食物，全部都得到飽滿而且還有剩餘。

這時，各位聲聞和各位菩薩以及人天等一切大眾，食用這些食物后，他們的身體安樂，就像一切安樂莊嚴世界的菩薩所住持的一切安樂一樣，身體的每個毛孔都散發出美妙的香氣；就像一切妙香世界的各種妙香樹常常散發出無量種種美妙的香氣。

這時，無垢稱（Vimalakirti）問那些從上方世界來的菩薩：『你們知道嗎？那個世界的如來在他們的世界裡是怎樣為各位菩薩說法的？』

那些菩薩都一起回答說：『我們世界的如來不為菩薩用文字言辭說法，只是用美妙的香氣使各位菩薩都得到調伏。』

『那些菩薩各自安坐在美妙的香樹下，各種美妙的香樹各自流出各種香氣，那些菩薩聞到這些美妙的香氣便獲得一切功德莊嚴禪定，獲得這種禪定后就具備一切菩薩的功德。』

這時，那些從上方世界來的菩薩問無垢稱（Vimalakirti）：『這個世界的如來釋迦牟尼（Sakyamuni）是怎樣為各位有情眾生說法的？』

無垢稱（Vimalakirti）說：『這個世界的有情眾生一切都非常剛強，極難調伏教化，如來還是用各種能夠降伏剛強的語言來調伏教化他們。什麼叫做各種能夠降伏剛強的語言呢？就是為他們宣說這是地獄道（地獄趣）、這是畜生道（傍生趣）、這是餓鬼道（餓鬼趣），這是沒有閑暇修行的處境（無暇生）、這是諸根不全，這是身體的惡行、這是身體惡行的結果，這是語言的惡行、這是語言惡行的結果，這是意念的惡行、這是意念惡行的結果，這是斷絕生命、這是斷絕生命的果報，這是不給予而取用、這是不給予而取用的果報，這是邪淫、這是邪淫的果報，這是虛假欺騙的言語、這是虛假欺騙言語的果報，

【English Translation】 English version: Arising from the precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. The remaining food eaten by the Tathagata, even if all sentient beings in the immeasurable three thousand great thousand worlds were to eat this fragrant food for hundreds of thousands of kalpas, they would still not be able to finish it. Thereupon, the assembly all ate this food, and all were filled, and there was still some remaining.'

At that time, all the Shravakas (hearers), Bodhisattvas, and all the assemblies of humans and devas (gods), having eaten this food, their bodies were peaceful and happy, like the Bodhisattvas in all the worlds adorned with peace and happiness, who abide in all peace and happiness. All the pores of their bodies emitted wonderful fragrances, like the various wonderful fragrance trees in all the wonderful fragrance worlds, which constantly emit immeasurable varieties of wonderful fragrances.

At that time, Vimalakirti (無垢稱) asked those Bodhisattvas who had come from the upper realms: 'Do you know how the Tathagata in that land teaches the Bodhisattvas in their world?'

Those Bodhisattvas all replied together, saying: 'The Tathagata in our land does not teach the Bodhisattvas with words and phrases, but only uses wonderful fragrances to subdue all the Bodhisattvas.'

'Those Bodhisattvas each sit peacefully under wonderful fragrance trees, and each of the wonderful fragrance trees emits various fragrances. When those Bodhisattvas smell these wonderful fragrances, they attain all the Samadhi (定) adorned with merit. Having attained this Samadhi, they are endowed with all the merits of a Bodhisattva.'

At that time, those Bodhisattvas who had come from the upper realms asked Vimalakirti (無垢稱): 'How does the Tathagata Sakyamuni (釋迦牟尼) teach all sentient beings in this land?'

Vimalakirti (無垢稱) said: 'The sentient beings in this land are all extremely stubborn and difficult to tame and transform. The Tathagata still uses various languages that can subdue stubbornness to tame and transform them. What are the various languages that can subdue stubbornness? They are: declaring to them that this is the hell realm (地獄趣), this is the animal realm (傍生趣), this is the hungry ghost realm (餓鬼趣), this is a state of no leisure for practice (無暇生), this is having deficient faculties, this is evil conduct of the body, this is the result of evil conduct of the body, this is evil conduct of speech, this is the result of evil conduct of speech, this is evil conduct of mind, this is the result of evil conduct of mind, this is taking life, this is the result of taking life, this is taking what is not given, this is the result of taking what is not given, this is sexual misconduct, this is the result of sexual misconduct, this is false speech, this is the result of false speech,

此是離間語、是離間語果，此是粗惡語、是粗惡語果，此是雜穢語、是雜穢語果，此是貪慾、是貪慾果，此是瞋恚、是瞋恚果，此是邪見、是邪見果，此是慳吝、是慳吝果，此是毀戒、是毀戒果，此是瞋恨、是瞋恨果，此是懈怠、是懈怠果，此是心亂、是心亂果，此是愚癡、是愚癡果，此受所學、此越所學，此持別解脫、此犯別解脫，此是應作、此非應作，此是瑜伽、此非瑜伽，此是永斷、此非永斷，此是障礙、此非障礙，此是犯罪、此是出罪，此是雜染、此是清凈，此是正道、此是邪道，此是善、此是惡，此是世間、此出世間，此是有罪、此是無罪，此是有漏、此是無漏，此是有為、此是無為，此是功德、此是過失，此是有苦、此是無苦，此是有樂、此是無樂，此可厭離、此可欣樂，此可棄捨、此可修習，此是生死、此是涅槃，如是等法有無量門。此土有情其心剛強，如來說此種種法門安住其心令其調伏。

「譬如象馬𢤱悷不調，加諸楚毒乃至徹骨然後調伏。如是，此土剛強有情極難調化，如來方便以如是等苦切言詞慇勤誨喻，然後調伏趣入正法。」

時彼上方諸來菩薩聞是說已得未曾有，皆作是言：「甚奇，世尊釋迦牟尼能為難事，隱覆無量尊貴功德，示現如是調伏方便，成熟下劣貧匱有情，以種種

【現代漢語翻譯】現代漢語譯本這是離間語，這是離間語的果報；這是粗惡語，這是粗惡語的果報；這是雜穢語，這是雜穢語的果報；這是貪慾（Tanha，渴愛），這是貪慾的果報；這是瞋恚（Dosa，嗔恨），這是瞋恚的果報；這是邪見（Micchatta，錯誤的見解），這是邪見的果報；這是慳吝（Macchariya，吝嗇），這是慳吝的果報；這是毀戒（Sila-vipatti，違犯戒律），這是毀戒的果報；這是瞋恨（Kodha，憤怒），這是瞋恨的果報；這是懈怠（Kusita，懶惰），這是懈怠的果報；這是心亂（Citta-vikhepa，心神散亂），這是心亂的果報；這是愚癡（Moha，迷惑），這是愚癡的果報；這是受持所學，這是違越所學；這是持守別解脫戒（Patimokkha，波羅提木叉），這是違犯別解脫戒；這是應該做的，這是不應該做的；這是瑜伽（Yoga，相應），這不是瑜伽；這是永遠斷除，這不是永遠斷除；這是障礙，這不是障礙；這是犯罪，這是出罪；這是雜染，這是清凈；這是正道，這是邪道；這是善，這是惡；這是世間，這是出世間；這是有罪，這是無罪；這是有漏，這是無漏；這是有為，這是無為；這是功德，這是過失；這是有苦，這是無苦；這是有樂，這是無樂；這是可以厭離的，這是可以欣樂的；這是可以棄捨的，這是可以修習的；這是生死，這是涅槃（Nibbana，寂滅）。像這樣的法有無量的門徑。這個世界的眾生內心剛強，如來宣說這些種種法門，是爲了安定他們的心，使他們調伏。

『譬如馴服大象和烈馬，如果它們不馴服，就用鞭打等痛苦的手段，甚至打到骨頭裡，然後才能調伏。同樣，這個世界的剛強眾生極難調化，如來就方便地用這些嚴厲的言辭慇勤地教誨開導，然後才能調伏他們，使他們進入正法。』

當時，從上方世界來的諸位菩薩聽到這些話后，都感到前所未有，都這樣說：『太神奇了！世尊釋迦牟尼（Sakyamuni，能仁寂默）能夠做這樣困難的事情，隱藏無量尊貴的功德，示現這樣的調伏方便，來成熟下劣貧乏的眾生，用種種...

【English Translation】 English version This is divisive speech, this is the fruit of divisive speech; this is harsh speech, this is the fruit of harsh speech; this is frivolous speech, this is the fruit of frivolous speech; this is craving (Tanha), this is the fruit of craving; this is hatred (Dosa), this is the fruit of hatred; this is wrong view (Micchatta), this is the fruit of wrong view; this is stinginess (Macchariya), this is the fruit of stinginess; this is breaking precepts (Sila-vipatti), this is the fruit of breaking precepts; this is anger (Kodha), this is the fruit of anger; this is laziness (Kusita), this is the fruit of laziness; this is mental distraction (Citta-vikhepa), this is the fruit of mental distraction; this is delusion (Moha), this is the fruit of delusion; this is learning what should be learned, this is transgressing what should be learned; this is upholding the Patimokkha (Patimokkha, monastic code), this is violating the Patimokkha; this is what should be done, this is what should not be done; this is Yoga (Yoga, union), this is not Yoga; this is permanent cessation, this is not permanent cessation; this is an obstacle, this is not an obstacle; this is committing an offense, this is expiating an offense; this is defilement, this is purity; this is the right path, this is the wrong path; this is good, this is evil; this is mundane, this is supramundane; this is blameworthy, this is blameless; this is with outflows, this is without outflows; this is conditioned, this is unconditioned; this is merit, this is demerit; this is with suffering, this is without suffering; this is with pleasure, this is without pleasure; this is repulsive, this is delightful; this is to be abandoned, this is to be cultivated; this is Samsara (Samsara, cycle of rebirth), this is Nirvana (Nibbana, liberation). Such dharmas have countless gateways. The beings in this land are stubborn, so the Tathagata (Tathagata, 'Thus Gone' or 'Thus Come', an epithet of the Buddha) teaches these various Dharma-gates to settle their minds and subdue them.

'It is like taming elephants and horses that are wild and untamed. If they are not tamed, they are subjected to whips and other painful means, even to the point of penetrating their bones, and then they are tamed. Likewise, the stubborn beings in this land are extremely difficult to tame, so the Tathagata expediently uses such harsh words to earnestly teach and guide them, and then tames them, leading them to enter the right Dharma.'

At that time, the Bodhisattvas (Bodhisattva, an enlightened being) who came from the upper realms, upon hearing these words, felt something they had never experienced before, and they all said: 'How wondrous! The World Honored One, Sakyamuni (Sakyamuni, the sage of the Sakya clan), is able to do such difficult things, concealing immeasurable noble virtues, and demonstrating such skillful means of taming, to mature inferior and impoverished beings, with various...'

門調伏攝益。是諸菩薩居此佛土亦能堪忍種種勞倦，成就最勝希有堅牢不可思議大悲精進，助揚如來無上正法，利樂如是難化有情。」

無垢稱言：「如是，大士！誠如所說。釋迦如來能為難事，隱覆無量尊貴功德，不憚劬勞，方便調伏如是剛強難化有情。諸菩薩眾生此佛土亦能堪忍種種勞倦，成就最勝希有堅牢不可思議大悲精進，助揚如來無上正法，利樂如是無量有情。

「大士當知：堪忍世界行菩薩行饒益有情經於一生，所得功德多於一切妙香世界百千大劫行菩薩行饒益有情所得功德。所以者何？堪忍世界略有十種修集善法，餘十方界清凈佛土之所無有。何等為十？一、以惠施攝諸貧窮，二、以凈戒攝諸毀禁，三、以忍辱攝諸瞋恚，四、以精進攝諸懈怠，五、以靜慮攝諸亂意，六、以勝慧攝諸愚癡，七、以說除八無暇法普攝一切無暇有情，八、以宣說大乘正法普攝一切樂小法者，九、以種種殊勝善根普攝未種諸善根者，十、以無上四種攝法恒常成熟一切有情，是為十種修集善法，此堪忍界悉皆具足，餘十方界清凈佛土之所無有。」

時彼佛土諸來菩薩復作是言：「堪忍世界諸菩薩眾成就幾法無毀無傷，從此命終生余凈土？」

無垢稱言：「堪忍世界諸菩薩眾成就八法無毀無傷，從此命終

【現代漢語翻譯】現代漢語譯本：調伏、攝受、利益眾生。這些菩薩居住在這個佛土，也能堪忍種種勞累睏倦，成就最殊勝、稀有、堅固、不可思議的大悲心和精進力，幫助弘揚如來無上的正法，利益安樂這些難以教化的有情眾生。'

無垢稱（Vimalakirti）說：'是的，大士（Great Being）！確實如您所說。釋迦如來（Sakyamuni Buddha）能夠做到難能可貴的事情，隱藏無量尊貴的功德，不畏懼辛勞，方便調伏這些剛強難以教化的有情眾生。諸位菩薩眾生於此佛土，也能堪忍種種勞累睏倦，成就最殊勝、稀有、堅固、不可思議的大悲心和精進力，幫助弘揚如來無上的正法，利益安樂這些無量有情眾生。'

'大士應當知道：在堪忍世界（Sahā world）行菩薩行，饒益有情眾生一生，所獲得的功德，多於在一切妙香世界（Worlds of wondrous scents）百千大劫行菩薩行，饒益有情眾生所獲得的功德。這是什麼原因呢？堪忍世界略有十種修集善法，是其他十方世界清凈佛土所沒有的。是哪十種呢？一、以惠施來攝受那些貧窮的人，二、以清凈的戒律來攝受那些毀犯禁戒的人，三、以忍辱來攝受那些嗔恚的人，四、以精進來攝受那些懈怠的人，五、以禪定來攝受那些散亂心意的人，六、以殊勝的智慧來攝受那些愚癡的人，七、以宣說去除八無暇法（Eight unfree states）來普遍攝受一切處於無暇狀態的有情眾生，八、以宣說大乘正法來普遍攝受一切愛好小乘佛法的人，九、以種種殊勝的善根來普遍攝受那些未曾種下善根的人，十、以無上的四種攝法（Four means of gathering）恒常成熟一切有情眾生，這就是十種修集善法，這個堪忍世界全部具備，是其他十方世界清凈佛土所沒有的。'

這時，那些從其他佛土來的菩薩們又這樣說：'堪忍世界的諸位菩薩眾，成就幾種法，能夠沒有毀壞和損傷，從此命終后往生到其他清凈的佛土呢？'

無垢稱（Vimalakirti）說：'堪忍世界的諸位菩薩眾，成就八種法，能夠沒有毀壞和損傷，從此命終后……'

【English Translation】 English version: 'subduing, gathering, and benefiting beings. These Bodhisattvas, dwelling in this Buddha-land, are also able to endure all kinds of toil and weariness, accomplishing the most supreme, rare, firm, inconceivable great compassion and diligence, assisting in propagating the Tathagata's unsurpassed Dharma, benefiting and bringing joy to such difficult-to-transform sentient beings.'

Vimalakirti said: 'Indeed, Great Being! It is as you say. Shakyamuni Buddha is able to do difficult things, concealing immeasurable noble merits, not fearing hardship, skillfully subduing such stubborn and difficult-to-transform sentient beings. The Bodhisattvas born in this Buddha-land are also able to endure all kinds of toil and weariness, accomplishing the most supreme, rare, firm, inconceivable great compassion and diligence, assisting in propagating the Tathagata's unsurpassed Dharma, benefiting and bringing joy to such immeasurable sentient beings.'

'Great Being, you should know that practicing the Bodhisattva path in the Sahā world, benefiting sentient beings for a lifetime, the merits gained are more than the merits gained by practicing the Bodhisattva path in all the Worlds of wondrous scents for hundreds of thousands of great kalpas, benefiting sentient beings. Why is this so? The Sahā world has roughly ten kinds of cultivating good dharmas, which are not found in the pure Buddha-lands of the other ten directions. What are the ten? First, gathering the poor with generosity; second, gathering those who violate precepts with pure precepts; third, gathering those who are angry with patience; fourth, gathering those who are lazy with diligence; fifth, gathering those with scattered minds with meditative concentration; sixth, gathering those who are ignorant with supreme wisdom; seventh, universally gathering all sentient beings in unfavorable conditions by proclaiming the Dharma that removes the eight unfree states; eighth, universally gathering all those who delight in the Lesser Vehicle by proclaiming the Great Vehicle Dharma; ninth, universally gathering those who have not planted roots of virtue with various supreme roots of virtue; tenth, constantly maturing all sentient beings with the unsurpassed four means of gathering. These are the ten kinds of cultivating good dharmas, which this Sahā world fully possesses, and which are not found in the pure Buddha-lands of the other ten directions.'

At that time, the Bodhisattvas who came from other Buddha-lands said again: 'How many dharmas do the Bodhisattvas of the Sahā world accomplish, being without destruction or injury, so that upon death they are reborn in other pure lands?'

Vimalakirti said: 'The Bodhisattvas of the Sahā world accomplish eight dharmas, being without destruction or injury, so that upon death...'

生余凈土。何等為八？一者、菩薩如是思惟：『我于有情應作善事，不應于彼希望善報。』二者、菩薩如是思惟：『我應代彼一切有情受諸苦惱，我之所有一切善根悉回施與。』三者、菩薩如是思惟：『我應于彼一切有情其心平等，心無掛礙。』四者、菩薩如是思惟：『我應于彼一切有情摧伏憍慢，敬愛如佛。』五者、菩薩信解增上，于未聽受甚深經典暫得聽聞，無疑、無謗；六者、菩薩於他利養無嫉妒心、於己利養不生憍慢；七者、菩薩調伏自心，常省己過，不譏他犯；八者、菩薩恒無放逸于諸善法，常樂尋求精進修行菩提分法。堪忍世界諸菩薩眾若具成就如是八法無毀無傷，從此命終生余凈土。」

其無垢稱與妙吉祥諸菩薩等於大眾中宣說種種微妙法時，百千眾生同發無上正等覺心、十千菩薩悉皆證得無生法忍。

說無垢稱經菩薩行品第十一

佛時猶在庵羅衛林為眾說法，于眾會處其地欻然廣博嚴凈，一切大眾皆現金色。

時阿難陀即便白佛：「世尊！此是誰之前相？于眾會中欻然如是廣博嚴凈，一切大眾皆現金色。」

佛告具壽阿難陀曰：「是無垢稱與妙吉祥將諸大眾恭敬圍繞，發意欲來赴斯眾會，現此前相。」

時無垢稱語妙吉祥：「我等今應與諸大士詣如來所，頂禮

【現代漢語翻譯】現代漢語譯本：往生清凈佛土。哪八種呢？第一，菩薩這樣思維：『我應該為一切有情做善事，不應該希望從他們那裡得到善報。』第二，菩薩這樣思維：『我應該代替一切有情承受各種苦惱，我所有的善根都回向施與他們。』第三，菩薩這樣思維：『我應該對一切有情心懷平等，心中沒有牽掛。』第四，菩薩這樣思維：『我應該對一切有情摧毀驕慢之心，像敬愛佛一樣敬愛他們。』第五，菩薩的信解增長，對於未曾聽聞的甚深經典，暫時聽聞到，沒有懷疑，沒有誹謗；第六，菩薩對於他人的利養沒有嫉妒心，對於自己的利養不生驕慢之心；第七，菩薩調伏自己的心，常常反省自己的過錯，不指責他人的過失；第八，菩薩恒常不放逸于各種善法，常常樂於尋求精進修行菩提分法（bo-dhi fen fa）。堪忍世界的各位菩薩如果具足成就這樣的八種法，沒有毀壞沒有損傷，從此命終，往生其他清凈佛土。」

當Vimalakirti（無垢稱）與Manjushri（妙吉祥）等諸位菩薩在大眾中宣說種種微妙佛法時，成百上千的眾生共同發起無上正等覺之心，一萬位菩薩全部證得無生法忍（wu sheng fa ren）。

《Vimalakirti Sutra（無垢稱經）菩薩行品》第十一

佛陀當時仍然在Anra衛林（an luo wei lin）為大眾說法，在聚會之處，地面忽然變得寬廣而莊嚴清凈，一切大眾都呈現金色。

當時Ananda（阿難陀）就對佛說：『世尊！這是誰的瑞相？在聚會中忽然變得如此寬廣莊嚴清凈，一切大眾都呈現金色。』

佛告訴具壽Ananda（阿難陀）說：『是Vimalakirti（無垢稱）與Manjushri（妙吉祥）帶領著大眾恭敬圍繞，發心想要來到這個聚會，顯現出這樣的瑞相。』

當時Vimalakirti（無垢稱）對Manjushri（妙吉祥）說：『我們現在應該與各位大士前往如來所在之處，頂禮。

【English Translation】 English version: To be born in a pure land. What are the eight? First, a Bodhisattva thinks thus: 'I should do good deeds for all sentient beings, and I should not hope for good rewards from them.' Second, a Bodhisattva thinks thus: 'I should bear all the sufferings for all sentient beings, and I dedicate all my merits to them.' Third, a Bodhisattva thinks thus: 'I should have equanimity towards all sentient beings, and my mind should be free from attachments.' Fourth, a Bodhisattva thinks thus: 'I should subdue arrogance towards all sentient beings, and respect and love them as I respect and love the Buddha.' Fifth, a Bodhisattva's faith and understanding increase, and upon temporarily hearing profound scriptures that have not been heard before, they have no doubt and no slander; Sixth, a Bodhisattva has no jealousy towards the gains of others and does not become arrogant about their own gains; Seventh, a Bodhisattva tames their own mind, constantly reflects on their own faults, and does not criticize the faults of others; Eighth, a Bodhisattva is constantly diligent in all good dharmas, always seeking and diligently practicing the Bodhipakshika-dharmas (bo-dhi fen fa). If the Bodhisattvas in the world of endurance possess these eight qualities without being damaged or harmed, they will be reborn in other pure lands after their lives end here.'

When Vimalakirti (無垢稱) and Manjushri (妙吉祥) and other Bodhisattvas were expounding various subtle dharmas in the assembly, hundreds of thousands of beings together generated the mind of Anuttara-samyak-sambodhi (無上正等覺), and ten thousand Bodhisattvas all attained the Kshanti (無生法忍) of non-origination of dharmas (wu sheng fa ren).

Chapter Eleven, 'Bodhisattva Conduct' of the Vimalakirti Sutra (無垢稱經)

At that time, the Buddha was still in the Amra Garden (an luo wei lin) teaching the Dharma to the assembly. At the assembly place, the ground suddenly became vast, adorned, and pure, and all the assembly appeared golden.

Then Ananda (阿難陀) said to the Buddha: 'World Honored One! Whose auspicious sign is this? In the assembly, it has suddenly become so vast, adorned, and pure, and all the assembly appears golden.'

The Buddha told the Venerable Ananda (阿難陀): 'It is Vimalakirti (無垢稱) and Manjushri (妙吉祥) leading the assembly, respectfully surrounding them, intending to come to this assembly, and manifesting this auspicious sign.'

Then Vimalakirti (無垢稱) said to Manjushri (妙吉祥): 'We should now go with the great beings to where the Tathagata is, and prostrate ourselves.'

、供事、瞻仰世尊，聽受妙法。」

妙吉祥曰：「今正是時，可同行矣。」

時無垢稱現神通力，令諸大眾不起本處並師子座住右掌中往詣佛所，到已置地，恭敬頂禮世尊雙足，右繞七匝卻住一面，向佛合掌，儼然而立。

諸大菩薩下師子座，恭敬頂禮世尊雙足，右繞三匝卻住一面，向佛合掌，儼然而立。

諸大聲聞、釋梵、護世四天王等亦皆避座，恭敬頂禮世尊雙足，卻住一面，向佛合掌，儼然而立。

於是，世尊如法慰問諸菩薩等一切大眾，作是告言：「汝等大士隨其所應各複本座。」時諸大眾蒙佛教敕，各還本座恭敬而坐。

爾時，世尊告舍利子：「汝見最勝菩薩大士自在神力之所為乎？」

舍利子言：「唯然，已見。」

世尊復問：「汝起何想？」

舍利子言：「起難思想。我見大士不可思議，于其作用神力功德不能算數、不能思惟、不能稱量、不能述嘆。」

時阿難陀即便白佛：「今所聞香昔來未有，如是香者為是誰香？」

佛告之言：「是諸菩薩毛孔所出。」

時舍利子語阿難陀：「我等毛孔亦出是香。」

阿難陀曰：「如是妙香，仁等身內何緣而有？」舍利子言：「是無垢稱自在神力，遣化菩薩往至上方最上香臺如

【現代漢語翻譯】現代漢語譯本：'供養、侍奉、瞻仰世尊（Bhagavan，佛），聽聞接受微妙的佛法。'

妙吉祥（Manjushri，文殊菩薩）說：'現在正是時候，我們可以一同前往了。'

這時，無垢稱（Vimalakirti，維摩詰）顯現神通之力，讓所有大眾不離開原來的位置，連同師子座（lion throne）一起，都安住在他的右掌之中，然後前往佛陀所在之處。到達后，將他們放置於地面，恭敬地頂禮世尊的雙足，右繞七圈，然後退到一旁站立，面向佛陀合掌，莊嚴肅穆地站立著。

各位大菩薩從師子座下來，恭敬地頂禮世尊的雙足，右繞三圈，然後退到一旁站立，面向佛陀合掌，莊嚴肅穆地站立著。

各位大聲聞（Sravaka，聲聞弟子）、釋梵（Shakra and Brahma，帝釋天和梵天）、護世四天王（Four Heavenly Kings，四大天王）等也都離開座位，恭敬地頂禮世尊的雙足，然後退到一旁站立，面向佛陀合掌，莊嚴肅穆地站立著。

於是，世尊如法地慰問各位菩薩等所有大眾，這樣說道：'各位大士，請按照各自的位置回到原來的座位上。' 這時，所有大眾蒙受佛陀的教令，各自回到原來的座位上，恭敬地坐下。

這時，世尊告訴舍利子（Sariputra，舍利弗）：'你看見最勝菩薩大士自在的神力所展現的作爲了嗎？'

舍利子說：'是的，我已經看見了。'

世尊又問：'你產生了什麼想法？'

舍利子說：'產生了難以置信的想法。我看見大士不可思議，對於他的作用、神力、功德，無法計數、無法思惟、無法稱量、無法述說讚歎。'

這時，阿難陀（Ananda，阿難）立即稟告佛陀：'現在所聞到的香氣，過去從來沒有過，這樣的香氣是誰的香氣呢？'

佛陀告訴他：'這是各位菩薩的毛孔所散發出來的。'

這時，舍利子對阿難陀說：'我們的毛孔也散發出這種香氣。'

阿難陀說：'如此美妙的香氣，在仁者的身內，是什麼因緣而產生的呢？' 舍利子說：'這是無垢稱自在的神力，派遣化身菩薩前往上方最上香臺，如……'

【English Translation】 English version: 'To offer, serve, and gaze upon the Bhagavan (World-Honored One, Buddha), and to listen to and receive the wonderful Dharma.'

Manjushri (Bodhisattva of Wisdom) said, 'Now is the right time; we can go together.'

At that time, Vimalakirti (Immaculate Glory) manifested his supernatural power, causing all the assembly, without leaving their original places, along with their lion thrones, to be held in his right palm. Then he went to the Buddha's place. Upon arriving, he placed them on the ground, respectfully prostrated at the World-Honored One's feet, circumambulated him seven times to the right, and then stood to one side, facing the Buddha with palms joined, standing solemnly.

The great Bodhisattvas descended from their lion thrones, respectfully prostrated at the World-Honored One's feet, circumambulated him three times to the right, and then stood to one side, facing the Buddha with palms joined, standing solemnly.

The great Sravakas (Listeners, disciples), Shakra and Brahma (Indra and Brahma), the Four Heavenly Kings (Guardians of the World), and others also vacated their seats, respectfully prostrated at the World-Honored One's feet, and then stood to one side, facing the Buddha with palms joined, standing solemnly.

Then, the World-Honored One, according to the Dharma, comforted all the Bodhisattvas and the entire assembly, saying, 'Great beings, please return to your original seats according to your respective positions.' At that time, all the assembly, receiving the Buddha's command, returned to their original seats and sat down respectfully.

Then, the World-Honored One said to Sariputra (Shariputra, one of the Buddha's chief disciples), 'Have you seen the actions performed by the supreme Bodhisattva Mahasattva's (Great Being) power of self-mastery?'

Sariputra said, 'Yes, I have seen it.'

The World-Honored One asked again, 'What thoughts have arisen in you?'

Sariputra said, 'Thoughts of incredibility have arisen. I see the Great Being as inconceivable; his actions, supernatural powers, and merits cannot be counted, cannot be conceived, cannot be measured, and cannot be described or praised.'

At that time, Ananda (Ananda, the Buddha's attendant) immediately reported to the Buddha, 'The fragrance we now smell has never been experienced before. Whose fragrance is this?'

The Buddha told him, 'It is emitted from the pores of the Bodhisattvas.'

Then, Sariputra said to Ananda, 'Our pores are also emitting this fragrance.'

Ananda said, 'Such a wonderful fragrance, what is the cause and condition for it to be present in your bodies?' Sariputra said, 'It is the power of self-mastery of Vimalakirti, who sent transformation Bodhisattvas to the uppermost fragrance platform above, like...'

來佛土，請得彼佛所食之餘來至室中供諸大眾，其間所有食此食者一切毛孔皆出是香。」

時阿難陀問無垢稱：「是妙香氣當住久如？」

無垢稱言：「乃至此食未皆消盡，其香猶住。」

阿難陀曰：「如是所食，其經久如當皆消盡？」

無垢稱言：「此食勢分七日七夜住在身中，過是已后乃可漸消，雖久未消而不為患。具壽當知：諸聲聞乘未入正性離生位者若食此食，要入正性離生位已然後乃消；未離欲者若食此食，要得離欲然後乃消；未解脫者若食此食，要心解脫然後乃消；諸有大乘菩薩種性未發無上菩提心者若食此食，要發無上菩提心已然後乃消；已發無上菩提心者若食此食，要當證得無生法忍然後乃消；其已證得無生忍者若食此食，要當安住不退轉位然後乃消；其已安住不退位者若食此食，要當安住一生系位然後乃消。

「具壽當知：譬如世間有大藥王名最上味，若有眾生遇遭諸毒遍滿身者與令服之，乃至諸毒未皆除滅，是大藥王猶未消盡；諸毒滅已然後乃消。食此食者亦復如是，乃至一切煩惱諸毒未皆除滅，如是所食猶未消盡；煩惱滅已然後乃消。」

阿難陀言：「不可思議，如是大士所致香食能為眾生作諸佛事。」

佛即告言：「如是如是，如汝所說不可思

【現代漢語翻譯】現代漢語譯本：'從佛國凈土取來，請佛陀吃剩下的食物，帶到房間里供養各位。所有吃到這些食物的人，每個毛孔都會散發出香味。'

當時，阿難陀（Ananda，佛陀十大弟子之一，以記憶力超群著稱）問維摩詰（Vimalakirti，一位在家菩薩的名字）: '這種美妙的香氣能持續多久呢？'

維摩詰說：'直到這些食物完全消化完畢，香味才會消失。'

阿難陀問：'這些食物要經過多久才能完全消化呢？'

維摩詰說：'這些食物的效力會在身體里持續七天七夜，過了這段時間才會逐漸消化，即使很久沒有消化完畢也不會造成危害。阿難陀，你應該知道：那些屬於聲聞乘（Śrāvakayāna，小乘佛教）但還沒有進入正性離生位（Sammataniyama-okkranti，預流果）的人，如果吃了這些食物，必須進入正性離生位之後才能消化；那些還沒有脫離慾望的人，如果吃了這些食物，必須獲得脫離慾望之後才能消化；那些還沒有解脫的人，如果吃了這些食物，必須獲得心靈解脫之後才能消化；那些具有大乘菩薩（Bodhisattva，立志成佛的修行者）種性但還沒有發起無上菩提心（Anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的心）的人，如果吃了這些食物，必須發起無上菩提心之後才能消化；那些已經發起無上菩提心的人，如果吃了這些食物，必須證得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解）之後才能消化；那些已經證得無生法忍的人，如果吃了這些食物，必須安住于不退轉位（avaivartika，不會退轉的境界）之後才能消化；那些已經安住于不退轉位的人，如果吃了這些食物，必須安住於一生補處位（ekajāti-pratibaddha，下一生必定成佛的菩薩）之後才能消化。'

'阿難陀，你應該知道：就像世間有一種偉大的藥王，名叫最上味，如果有人身中充滿各種毒素，就給他服用這種藥，直到所有毒素完全消除，這種藥王才會消化完畢；毒素消除之後才能消化。吃了這些食物也是如此，直到一切煩惱和毒素完全消除，這些食物才不會消化完畢；煩惱消除之後才能消化。'

阿難陀說：'真是不可思議，如此偉大的菩薩所帶來的香食，能夠為眾生做各種佛事。'

佛陀（Buddha，覺悟者）立刻說道：'是的，是的，正如你所說，不可思議。'

【English Translation】 English version: 'Having gone to a Buddha-land, I requested the leftover food eaten by that Buddha and brought it into this room to offer to everyone. All those who eat this food will have fragrance emanating from every pore.'

Then Ānanda (one of the ten principal disciples of the Buddha, known for his memory) asked Vimalakirti (a lay Buddhist figure): 'How long will this wonderful fragrance last?'

Vimalakirti said: 'The fragrance will remain until all of this food is completely digested.'

Ānanda said: 'How long will it take for this food to be completely digested?'

Vimalakirti said: 'The potency of this food will remain in the body for seven days and seven nights; after that, it will gradually be digested. Even if it is not digested for a long time, it will not cause any harm. Ānanda, you should know that if those of the Śrāvakayāna (the Hearer Vehicle, also known as the Small Vehicle) who have not yet entered the Sammataniyama-okkranti (Stream-enterer stage) eat this food, it will only be digested after they have entered the Sammataniyama-okkranti; if those who have not yet detached from desire eat this food, it will only be digested after they have attained detachment from desire; if those who have not yet attained liberation eat this food, it will only be digested after they have attained liberation of mind; if those who have the nature of a Bodhisattva (a being who seeks enlightenment for the benefit of all beings) but have not yet generated the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed perfect enlightenment) eat this food, it will only be digested after they have generated the Anuttarā-samyak-saṃbodhi-citta; if those who have already generated the Anuttarā-samyak-saṃbodhi-citta eat this food, it will only be digested after they have attained the anutpattika-dharma-kṣānti (the acceptance of the non-arising of phenomena); if those who have already attained the anutpattika-dharma-kṣānti eat this food, it will only be digested after they have abided in the avaivartika (non-retrogression) stage; if those who have already abided in the non-retrogression stage eat this food, it will only be digested after they have abided in the ekajāti-pratibaddha (one lifetime away from Buddhahood) stage.'

'Ānanda, you should know that just as in the world there is a great king of medicines called Supreme Flavor, if there are beings who are afflicted with various poisons pervading their bodies, and they are given this medicine to take, it will not be digested until all the poisons are completely eliminated; it will only be digested after the poisons are eliminated. It is the same with those who eat this food; it will not be digested until all afflictions and poisons are completely eliminated; it will only be digested after the afflictions are eliminated.'

Ānanda said: 'It is inconceivable that the fragrant food brought by such a great Bodhisattva can perform various Buddha-works for sentient beings.'

The Buddha (the Awakened One) immediately said: 'Yes, yes, it is inconceivable, as you have said.'

議，此無垢稱所致香食能為眾生作諸佛事。」

爾時，佛復告阿難陀：「如無垢稱所致香食能為眾生作諸佛事，如是，于餘十方世界，或有佛土以諸光明而作佛事、或有佛土以菩提樹而作佛事、或有佛土以諸菩薩而作佛事、或有佛土以見如來色身相好而作佛事、或有佛土以諸化人而作佛事、或有佛土以諸衣服而作佛事、或有佛土以諸臥具而作佛事、或有佛土以諸飲食而作佛事、或有佛土以諸園林而作佛事、或有佛土以諸臺觀而作佛事、或有佛土以其虛空而作佛事。所以者何？由諸有情因此方便而得調伏。

「或有佛土為諸有情種種文詞宣說幻夢、光影、水月、響聲、陽焰、映象、浮雲、健達縛城、帝網等喻而作佛事；或有佛土以其音聲、語言、文字宣說種種諸法性相而作佛事；或有佛土清凈寂寞，無言、無說，無訶、無贊，無所推求、無有戲論，無表、無示，所化有情因斯寂寞自然證入諸法性相而作佛事。

「如是當知：十方世界諸佛國土其數無邊，所作佛事亦無數量。以要言之，諸佛所有威儀、進止、受用、施為，皆令所化有情調伏，是故一切皆名佛事。

「又，諸世間所有四魔、八萬四千諸煩惱門，有情之類為其所惱，一切如來即以此法為諸眾生而作佛事。

「汝今當知：如是法

【現代漢語翻譯】現代漢語譯本：『議論，這維摩詰（Vimalakirti，無垢稱）所帶來的香食能夠為眾生做各種佛事。』

當時，佛又告訴阿難陀（Ananda，佛陀的十大弟子之一）: 『正如維摩詰所帶來的香食能夠為眾生做各種佛事一樣，在其他十方世界，有的佛土以各種光明來做佛事，有的佛土以菩提樹來做佛事，有的佛土以各種菩薩來做佛事，有的佛土以見到如來（Tathagata，佛的稱號）的色身相好來做佛事，有的佛土以各種化人來做佛事，有的佛土以各種衣服來做佛事，有的佛土以各種臥具來做佛事，有的佛土以各種飲食來做佛事，有的佛土以各種園林來做佛事，有的佛土以各種臺觀來做佛事，有的佛土以其虛空來做佛事。這是什麼原因呢？因為各種有情眾生因此方便而得到調伏。』

『有的佛土為各種有情眾生用各種文詞宣說幻夢、光影、水月、響聲、陽焰、映象、浮雲、健達縛城（Gandharva city，海市蜃樓）、帝網（Indra's net，因陀羅網）等比喻來做佛事；有的佛土以其音聲、語言、文字宣說各種諸法的性相來做佛事；有的佛土清凈寂寞，沒有言語、沒有說法，沒有呵斥、沒有讚揚，沒有推求、沒有戲論，沒有表述、沒有顯示，所教化的有情眾生因此寂寞自然證入諸法的性相而做佛事。』

『應當知道：十方世界諸佛國土的數量無邊無際，所做的佛事也無數無量。總而言之，諸佛所有的威儀、進退、受用、施為，都令所教化的有情眾生得到調伏，因此一切都叫做佛事。』

『而且，世間所有的四魔（Four Maras，四種障礙修行的魔障）、八萬四千種煩惱之門，有情眾生被它們所困擾，一切如來就用這些法為各種眾生做佛事。』

『你現在應當知道：這樣的法』

【English Translation】 English version: 'Discussing, this fragrant food brought by Vimalakirti (Vimalakirti, the stainless one) can perform all kinds of Buddha-activities for sentient beings.'

At that time, the Buddha further told Ananda (Ananda, one of the Buddha's ten great disciples): 'Just as the fragrant food brought by Vimalakirti can perform all kinds of Buddha-activities for sentient beings, in other ten directions of the world, some Buddha-lands use various lights to perform Buddha-activities, some Buddha-lands use Bodhi trees to perform Buddha-activities, some Buddha-lands use various Bodhisattvas to perform Buddha-activities, some Buddha-lands use seeing the physical form and excellent marks of the Tathagata (Tathagata, an epithet of the Buddha) to perform Buddha-activities, some Buddha-lands use various transformed beings to perform Buddha-activities, some Buddha-lands use various clothes to perform Buddha-activities, some Buddha-lands use various bedding to perform Buddha-activities, some Buddha-lands use various foods and drinks to perform Buddha-activities, some Buddha-lands use various gardens to perform Buddha-activities, some Buddha-lands use various terraces and pavilions to perform Buddha-activities, some Buddha-lands use their emptiness to perform Buddha-activities. Why is this? Because various sentient beings are tamed by these expedient means.'

'Some Buddha-lands use various literary expressions to explain illusions, light and shadows, reflections of the moon in water, echoes, mirages, reflections in mirrors, floating clouds, Gandharva cities (Gandharva city, mirages), Indra's nets (Indra's net) and other metaphors to perform Buddha-activities for various sentient beings; some Buddha-lands use their sounds, languages, and words to explain the nature and characteristics of various dharmas to perform Buddha-activities; some Buddha-lands are pure and solitary, without words, without speech, without scolding, without praise, without seeking, without frivolous discussions, without expression, without demonstration, and the sentient beings who are being transformed naturally enter into the nature and characteristics of all dharmas through this solitude and perform Buddha-activities.'

'It should be known that the number of Buddha-lands in the ten directions of the world is boundless, and the Buddha-activities performed are also countless. In short, all the majesty, movements, enjoyments, and actions of the Buddhas cause the sentient beings who are being transformed to be tamed, therefore everything is called Buddha-activities.'

'Moreover, all the four Maras (Four Maras, four kinds of demonic obstacles to practice) and eighty-four thousand gates of afflictions in the world, sentient beings are troubled by them, and all the Tathagatas use these dharmas to perform Buddha-activities for various sentient beings.'

'You should know now: such a dharma'

門名為悟入一切佛法。若諸菩薩入此法門，雖見一切成就無量廣大功德嚴凈佛土不生喜貪、雖見一切無諸功德雜穢佛土不生憂恚，于諸佛所發生上品信樂恭敬，嘆未曾有。諸佛、世尊一切功德平等圓滿——得一切法究竟真實平等性故——為欲成熟差別有情示現種種差別佛土。

「汝今當知：如諸佛土雖所依地勝劣不同，而上虛空都無差別。如是當知：諸佛、世尊為欲成熟諸有情故，雖現種種色身不同而無障礙，福德智慧究竟圓滿都無差別。

「汝今當知：一切如來悉皆平等——所謂最上週圓無極形色威光、諸相隨好、族姓尊貴、清凈尸羅定慧解脫解脫知見、諸力無畏不共佛法、大慈大悲大喜大舍利益安樂、威儀所行正行壽量、說法度脫成熟有情、清凈佛土，悉皆平等。以諸如來一切佛法悉皆平等，最上週圓究竟無盡，是故皆同名正等覺、名為如來、名為佛陀。

「汝今當知：設令我欲分別廣說此三句義，汝經劫住無間聽受，窮其壽量亦不能盡。假使三千大千世界有情之類，皆如阿難得念總持多聞第一，咸經劫住無間聽受，窮其壽量亦不能盡。此正等覺、如來、佛陀三句妙義，無能究竟宣揚抉擇，唯除諸佛。如是當知：諸佛菩提功德無量，無滯妙辯不可思議。」

說是語已，時阿難陀白言：「

【現代漢語翻譯】現代漢語譯本：此法門名為悟入一切佛法。如果各位菩薩進入此法門，即使見到一切成就無量廣大功德莊嚴清凈的佛土，也不會生起歡喜貪戀之心；即使見到一切沒有功德、雜穢不堪的佛土，也不會生起憂愁惱恨之心。對於諸佛，會生起上品信樂，恭敬讚歎，認為是前所未有。諸佛、世尊的一切功德都是平等圓滿的——因為證得一切法究竟真實平等之性——爲了成熟不同的有情眾生，才示現種種不同的佛土。

『你現在應當知道：如同諸佛的佛土雖然所依之地有勝劣不同，但是上面的虛空卻沒有差別。應當這樣理解：諸佛、世尊爲了成熟各種有情眾生，雖然示現種種不同的色身，卻沒有障礙，福德智慧究竟圓滿，都沒有差別。』

『你現在應當知道：一切如來都是平等的——所謂最上週圓無極的形色威光、諸相隨好、族姓尊貴、清凈的戒定慧解脫解脫知見、諸力無畏不共佛法、大慈大悲大喜大舍利益安樂、威儀所行正行壽量、說法度脫成熟有情、清凈佛土，都是平等的。因為諸如來的一切佛法都是平等的，最上週圓究竟無盡，所以都同樣名為正等覺、名為如來、名為佛陀（Buddha）。』

『你現在應當知道：假設我想分別詳細解說這三句的意義，你即使經過一劫的時間不停地聽受，窮盡你的壽命也不能聽完。假使三千大千世界所有的有情眾生，都像阿難（Ananda）一樣得到憶念總持、多聞第一，都經過一劫的時間不停地聽受，窮盡他們的壽命也不能聽完。這正等覺、如來、佛陀三句的妙義，沒有人能夠究竟宣揚抉擇，只有諸佛才能做到。應當這樣理解：諸佛的菩提功德無量，無滯的巧妙辯才不可思議。』

說完這些話后，阿難陀（Ananda）說道：

【English Translation】 English version: This Dharma gate is named 'Entering into all Buddha-Dharmas'. If Bodhisattvas enter this Dharma gate, even when seeing Buddha-lands adorned with immeasurable and vast merits, they will not generate joy or greed; even when seeing Buddha-lands that are without merits and are impure, they will not generate sorrow or resentment. Towards all Buddhas, they will generate supreme faith and joy, respectfully praising them as unprecedented. All the merits of the Buddhas, the World-Honored Ones, are equally complete—because they have attained the ultimate, true, and equal nature of all Dharmas—in order to mature different sentient beings, they manifest various different Buddha-lands.

'You should now know: Just as the lands upon which the Buddha-lands are based may have differences in superiority and inferiority, the space above them is without any difference. You should understand in this way: The Buddhas, the World-Honored Ones, in order to mature all sentient beings, although manifesting various different forms, are without obstruction, and their blessings and wisdom are ultimately complete and without any difference.'

'You should now know: All Tathagatas (如來) are equal—in terms of the supreme, complete, and limitless form, color, and majestic light; the major and minor marks; noble lineage; pure morality, concentration, wisdom, liberation, and knowledge and vision of liberation; the powers, fearlessnesses, and unique Buddha-Dharmas; great loving-kindness, great compassion, great joy, and great equanimity, benefiting and bringing happiness; dignified conduct, righteous conduct, lifespan; teaching the Dharma, liberating and maturing sentient beings; and pure Buddha-lands, all are equal. Because all the Buddha-Dharmas of all Tathagatas are equal, supreme, complete, ultimately endless, therefore they are all equally named Samyak-sambuddha (正等覺), named Tathagata (如來), named Buddha (佛陀).'

'You should now know: Even if I were to separately and extensively explain the meaning of these three phrases, and you were to dwell for a kalpa (劫) without interruption listening, exhausting your lifespan, you would still not be able to finish. Suppose all the sentient beings in the three thousand great thousand worlds were like Ananda (阿難陀), possessing the power of memory and retention, being foremost in learning, and they all dwelt for a kalpa without interruption listening, exhausting their lifespans, they would still not be able to finish. The wonderful meaning of these three phrases—Samyak-sambuddha (正等覺), Tathagata (如來), and Buddha (佛陀)—no one can ultimately proclaim and determine, except for the Buddhas. You should understand in this way: The Bodhi merits of the Buddhas are immeasurable, and their unobstructed and wonderful eloquence is inconceivable.'

Having spoken these words, Ananda (阿難陀) said:

世尊！我從今去不敢自稱得念總持多聞第一。」

佛便告曰：「汝今不應心生退屈。所以者何？我自昔來但說汝于聲聞眾中得念總持多聞第一，非於菩薩。汝今且止，其有智者不應測量諸菩薩事。汝今當知：一切大海源底深淺猶可測量，菩薩智慧念定總持辯才大海無能測者。汝等聲聞置諸菩薩所行境界不應思惟；於一食頃是無垢稱示現變化所作神通，一切聲聞及諸獨覺百千大劫示現變化神力所作亦不能及。」

時彼上方諸來菩薩皆起禮拜釋迦牟尼，合掌恭敬白言：「世尊！我等初來見此佛土種種雜穢生下劣想，今皆悔愧舍離是心。所以者何？諸佛境界方便善巧不可思議，為欲成熟諸有情故，如如有情所樂差別，如是如是示現佛土。唯然，世尊！愿賜少法，當還一切妙香世界，由此法故常念如來。」

說是語已，世尊告彼諸來菩薩言：「善男子！有諸菩薩解脫法門名有盡無盡，汝今敬受當勤修學。云何名為有盡無盡？言有盡者，即是有為，有生滅法；言無盡者，即是無為，無生滅法。

「菩薩不應盡其有為，亦復不應住于無為。云何菩薩不盡有為？謂諸菩薩不棄大慈、不捨大悲，曾所生起增上意樂，一切智心繫念寶重而不暫忘，成熟有情常無厭倦，於四攝事恒不棄捨，護持正法不惜身命，求習

【現代漢語翻譯】現代漢語譯本：『世尊！我從今以後不敢再自稱得到憶念、總持、多聞第一了。』

佛陀便告訴他說：『你現在不應該心生退縮。這是什麼原因呢？我從過去以來只是說你在聲聞眾中得到憶念、總持、多聞第一，不是在菩薩中。你現在暫且停止，有智慧的人不應該去衡量諸位菩薩的事情。你現在應當知道：一切大海的源頭和底部深淺還可以測量，菩薩的智慧、念定、總持、辯才如大海般，沒有人能夠測量。你們這些聲聞，將諸位菩薩所行的境界放在一邊，不應該去思惟；在一頓飯的時間裡，Vimalakīrti（維摩詰，一位在家菩薩）所示現的變化和所作的神通，一切聲聞以及諸位獨覺百千大劫所示現的變化神力所作的也趕不上。』

當時，從上方來的諸位菩薩都起身禮拜釋迦牟尼佛（Śākyamuni），合掌恭敬地說：『世尊！我們最初來的時候，見到這個佛土種種雜穢，生起下劣的想法，現在都後悔慚愧，舍離這種想法。這是什麼原因呢？諸佛的境界、方便善巧不可思議，爲了成熟諸位有情眾生，像如有情眾生所喜好的差別，就像這樣示現佛土。唯愿世尊！請賜予少許佛法，當我們回到一切妙香世界時，因為這佛法的緣故，常常憶念如來。』

說完這些話后，世尊告訴那些來的菩薩們說：『善男子！有諸位菩薩的解脫法門名為有盡無盡，你們現在恭敬接受，應當勤奮修學。什麼叫做有盡無盡呢？所說有盡，就是有為，有生滅法；所說無盡，就是無為，無生滅法。

『菩薩不應該窮盡有為，也不應該安住于無為。什麼叫做菩薩不窮盡有為呢？就是諸位菩薩不捨棄大慈、不捨棄大悲，曾經所生起的增上意樂，一切智心繫念寶重而不暫時忘記，成熟有情眾生常常沒有厭倦，對於四攝事恒常不捨棄，護持正法不惜身命，求學習'

【English Translation】 English version: 『World Honored One! From this day forward, I dare not claim to be foremost in memory, retention, and learning.』

The Buddha then said to him: 『You should not be discouraged now. Why is that? I have only said that you are foremost in memory, retention, and learning among the Śrāvakas (聲聞，hearers or disciples), not among the Bodhisattvas. You should stop now; wise people should not try to fathom the affairs of the Bodhisattvas. You should know that the source and depth of all the great oceans can still be measured, but the wisdom, concentration, retention, and eloquence of the Bodhisattvas are like a great ocean that no one can measure. You Śrāvakas should set aside the realms of the Bodhisattvas' activities and not contemplate them; the transformations and miraculous powers displayed by Vimalakīrti (維摩詰，a lay Bodhisattva) in the space of a meal cannot be matched by all the Śrāvakas and Pratyekabuddhas (獨覺，solitary realizers) displaying their transformative powers for hundreds of thousands of kalpas (劫，eons).』

At that time, all the Bodhisattvas who had come from above arose and bowed to Śākyamuni Buddha (釋迦牟尼佛), respectfully joining their palms and saying: 『World Honored One! When we first came, seeing the various impurities of this Buddha-land, we conceived inferior thoughts; now we are all remorseful and ashamed, and we abandon these thoughts. Why is that? The realms and skillful means of the Buddhas are inconceivable; in order to mature all sentient beings, they manifest Buddha-lands according to the different desires of sentient beings. We beseech you, World Honored One! Please grant us a small Dharma (佛法，teachings), so that when we return to all the worlds of wonderful fragrance, we may constantly remember the Tathāgata (如來，Thus Come One) because of this Dharma.』

Having spoken these words, the World Honored One said to those Bodhisattvas who had come: 『Good men! There is a Dharma-gate (法門，teaching method) of liberation for Bodhisattvas called Exhaustible and Inexhaustible; you should now respectfully receive it and diligently study it. What is called Exhaustible and Inexhaustible? What is called Exhaustible is conditioned, subject to birth and death; what is called Inexhaustible is unconditioned, free from birth and death.

『Bodhisattvas should not exhaust the conditioned, nor should they dwell in the unconditioned. What is meant by Bodhisattvas not exhausting the conditioned? It means that Bodhisattvas do not abandon great loving-kindness, do not abandon great compassion, and do not forget the superior intention they have generated, cherishing the mind of all-wisdom and not forgetting it even for a moment, constantly maturing sentient beings without weariness, constantly not abandoning the four means of attraction, protecting and upholding the True Dharma without sparing their lives, and seeking to learn』

諸善終無厭足。常樂安立迴向善巧，詢求正法曾無懈倦，敷演法教不作師倦。常欣瞻仰供事諸佛，故受生死而無怖畏、雖遇興衰而無欣戚，于諸未學終不輕陵、于已學者敬愛如佛，于煩惱雜能如理思、于遠離樂能不耽染，於己樂事曾無味著、於他樂事深心隨喜，于所修習靜慮解脫等持等至如地獄想而不味著、于所遊歷界趣生死如宮苑想而不厭離，于乞求者生善友想舍諸所有皆無顧吝，於一切智起迴向想，于諸毀禁起救護想，于波羅蜜多如父母想速令圓滿，于菩提分法如翼從想不令究竟，于諸善法常勤修習、于諸佛土恒樂莊嚴、於他佛土深心欣贊、于自佛土能速成就。

「為諸相好圓滿莊嚴，修行清凈無礙大施；為身語心嚴飾清凈，遠離一切犯戒惡法；為令身心堅固堪忍，遠離一切忿恨煩惱；為令所修速得究竟，經劫無數生死流轉；為令自心勇猛堅住，聽佛無量功德不倦；為欲永害煩惱怨敵，方便修治般若刀杖；為欲荷諸有情重擔，于蘊界處求遍了知；為欲摧伏一切魔軍，熾然精進曾無懈怠；為欲護持無上正法，離慢，勤求善巧化智；為諸世間愛重受化，常樂習行，少欲知足。

「于諸世法恒無雜染，而能隨順一切世間；于諸威儀恒無毀壞，而能示現一切所作。

「發生種種神通妙慧，利益安樂一切

【現代漢語翻譯】現代漢語譯本對於一切善行，永不滿足。常常喜于安住迴向的善巧方便，尋求正法從不懈怠，宣講佛法教義不覺疲倦。常常歡喜瞻仰供養諸佛，所以即使經歷生死輪迴也沒有怖畏，即使遇到興盛衰敗也沒有欣喜或憂愁，對於沒有學習的人，終不輕視欺凌，對於已經學習的人，恭敬愛戴如同佛陀，對於煩惱混雜之處，能夠如理思維，對於遠離塵世的快樂，能夠不貪戀執著，對於自己的快樂之事，從不貪戀執著，對於他人的快樂之事，內心深處隨喜讚歎，對於所修習的禪定解脫等持等至，視如地獄而不貪戀執著，對於所遊歷的界、趣、生死，視如宮苑而不厭惡舍離，對於乞求者生起善友之想，捨棄所有一切都毫無吝惜，對於一切智慧生起迴向之想，對於毀犯戒律者生起救護之想，對於波羅蜜多（Paramita，到彼岸）視如父母，迅速令其圓滿，對於菩提分法（Bodhi-paksa-dharma，菩提的組成部分）視如羽翼，不令其究竟，對於一切善法常常勤奮修習，對於一切佛土恒常樂於莊嚴，對於其他佛土內心深處欣喜讚歎，對於自己的佛土能夠迅速成就。

『爲了諸相好圓滿莊嚴，修行清凈無礙的大布施；爲了身語心嚴飾清凈，遠離一切犯戒的惡法；爲了令身心堅固堪忍，遠離一切忿恨煩惱；爲了令所修習的能夠迅速得到究竟，經歷無數劫的生死流轉；爲了令自心勇猛堅住，聽聞佛陀無量功德而不覺疲倦；爲了永遠斷除煩惱怨敵，方便修治般若（Prajna，智慧）的刀杖；爲了承擔一切有情眾生的重擔，對於蘊、界、處求得遍知；爲了摧伏一切魔軍，熾盛地精進從不懈怠；爲了護持無上正法，遠離我慢，勤奮尋求善巧的教化智慧；爲了讓世間眾生愛重並接受教化，常常喜于習行少欲知足。』

『對於世間諸法恒常沒有雜染，卻能夠隨順一切世間；對於一切威儀恒常沒有毀壞，卻能夠示現一切所作。』

『發生種種神通妙慧，利益安樂一切眾生。』

【English Translation】 English version One is never satisfied with doing good deeds. One is always happy to establish skillful means of dedication, never weary of seeking the true Dharma, and never tired of expounding the Dharma teachings. One is always delighted to behold and serve all the Buddhas, therefore one is without fear in the cycle of birth and death, and without joy or sorrow when encountering prosperity or decline. One never belittles or insults those who have not yet learned, and one respects and loves those who have already learned as if they were Buddhas. One can contemplate rationally in the midst of afflictions, and one can avoid attachment to the joy of detachment. One never clings to one's own pleasures, and one deeply rejoices in the pleasures of others. One regards the meditative absorptions, liberations, concentrations, and attainments that one cultivates as if they were hell, without clinging to them. One regards the realms, destinies, births, and deaths that one traverses as if they were palace gardens, without厭離(yanli, aversion and detachment). One generates the thought of good friends towards beggars, giving away all possessions without stinginess. One generates the thought of dedication towards all-knowing wisdom, and the thought of protection towards those who violate precepts. One regards the Paramitas (Paramita, perfections) as parents, quickly bringing them to fulfillment. One regards the Bodhi-paksa-dharmas (Bodhi-paksa-dharma, wings to enlightenment) as wings, not allowing them to be incomplete. One constantly cultivates all good dharmas diligently, always delights in adorning all Buddha lands, deeply rejoices and praises other Buddha lands, and can quickly accomplish one's own Buddha land.

『For the sake of the perfect adornment of all characteristics and marks, one cultivates pure and unobstructed great giving. For the sake of adorning and purifying body, speech, and mind, one avoids all evil deeds of violating precepts. For the sake of making body and mind firm and enduring, one avoids all anger and afflictions. For the sake of quickly attaining the ultimate result of what one cultivates, one transmigrates through countless eons of birth and death. For the sake of making one's own mind courageous and steadfast, one listens to the Buddha's immeasurable merits without weariness. For the sake of permanently destroying the enemy of afflictions, one skillfully cultivates the sword and staff of Prajna (Prajna, wisdom). For the sake of bearing the heavy burden of all sentient beings, one seeks to know all aspects of the skandhas, realms, and sense bases. For the sake of subduing all the armies of Mara, one blazes with diligence without懈怠(xiedai, laziness). For the sake of protecting the unsurpassed true Dharma, one abandons pride and diligently seeks skillful means of transformation and wisdom. For the sake of being loved and transformed by the beings of the world, one always delights in practicing few desires and contentment.』

『Towards all worldly dharmas, one is constantly without contamination, yet one can accord with all the world. Towards all deportment, one is constantly without destruction, yet one can demonstrate all actions.』

『Generating all kinds of miraculous powers and wonderful wisdom, benefiting and bringing happiness to all.』

有情；受持一切所聞正法，為起妙智正念總持；發生諸根勝劣妙智，為斷一切有情疑惑；證得種種無礙辯才，敷演正法常無擁滯；為受人天殊勝喜樂，勤修清凈十善業道；為正開發梵天道路，勤進修行四無量智；為得諸佛上妙音聲，勸請說法，隨喜贊善；為得諸佛上妙威儀，常修殊勝寂靜三業；為令所修唸唸增勝，於一切法心無染滯；為善調御諸菩薩僧，常以大乘勸眾生學；為不失壞所有功德，於一切時常無放逸；為諸善根展轉增進，常樂修治種種大愿；為欲莊嚴一切佛土，常勤修習廣大善根；為令所修究竟無盡，常修迴向善巧方便。

「諸善男子！修行此法是名菩薩不盡有為。

「云何菩薩不住無為？謂諸菩薩雖行於空，而於其空不樂作證；雖行無相，而於無相不樂作證；雖行無愿，而於無愿不樂作證；雖行無作，而於無作不樂作證；雖觀諸行皆悉無常，而於善根心無厭足；雖觀世間一切皆苦，而於生死故意受生；雖樂觀察內無有我，而不畢竟厭舍自身；雖樂觀察外無有情，而常化導心無厭倦；雖觀涅槃畢竟寂靜，而不畢竟墮于寂滅；雖觀遠離究竟安樂，而不究竟厭患身心；雖樂觀察無阿賴耶，而不棄捨清白法藏；雖觀諸法畢竟無生，而常荷負利眾生事；雖觀無漏，而於生死流轉不絕；雖觀無行，而行

【現代漢語翻譯】現代漢語譯本爲了利益有情眾生，受持一切所聽聞的正法，爲了生起微妙智慧和正念總持（Dharani，總攝憶持一切法而不忘失的智慧），爲了開發諸根的殊勝和分辨能力，爲了斷除一切有情眾生的疑惑，爲了證得種種無礙的辯才，弘揚正法時常無阻礙，爲了使人天眾生獲得殊勝的喜樂，勤奮修習清凈的十善業道，爲了真正開發通往梵天的道路，勤奮修行四無量心（慈、悲、喜、舍），爲了獲得諸佛的上妙音聲，勸請諸佛說法，隨喜讚歎一切善行，爲了獲得諸佛的上妙威儀，經常修習殊勝寂靜的身、口、意三業，爲了使所修的功德唸唸增勝，對於一切法心無染著，爲了善於調伏和引導諸菩薩僧團，經常以大乘佛法勸導眾生學習，爲了不失壞所有功德，在一切時侯都保持精進不放逸，爲了使各種善根輾轉增進，經常樂於修治種種大愿，爲了莊嚴一切佛土，經常勤奮修習廣大的善根，爲了使所修的功德究竟圓滿而沒有窮盡，經常修習迴向的善巧方便。『諸位善男子！修行這些法門，就叫做菩薩不盡有為。』『什麼是菩薩不住無為呢？就是說，諸位菩薩雖然修行空性，但是對於空性並不樂於證入而安住其中；雖然修行無相，但是對於無相併不樂於證入而安住其中；雖然修行無愿，但是對於無愿並不樂於證入而安住其中；雖然修行無作，但是對於無作並不樂於證入而安住其中；雖然觀察諸行都是無常的，但是對於善根卻從不感到厭倦滿足；雖然觀察世間一切都是痛苦的，但是爲了救度眾生而故意在生死中受生；雖然樂於觀察內在沒有我，但是並不徹底厭棄捨離自身；雖然樂於觀察外在沒有有情，但是經常教化引導眾生而心中沒有厭倦；雖然觀察涅槃是畢竟寂靜的，但是並不徹底墮入寂滅；雖然觀察遠離煩惱是究竟安樂的，但是並不徹底厭患身心；雖然樂於觀察沒有阿賴耶識（Alaya-vijnana，含藏一切種子識），但是並不捨棄清凈的法藏；雖然觀察諸法畢竟沒有生起，但是經常承擔利益眾生的事業；雖然觀察無漏，但是在生死流轉中不間斷；雖然觀察無行，但是仍然修行。

【English Translation】 English version For the sake of sentient beings, upholding all the righteous Dharma that is heard, to generate wondrous wisdom and perfect mindfulness through Dharani (a mnemonic device, a receptacle of wisdom that prevents forgetting), to develop the superiority and discernment of the faculties, to eliminate the doubts of all sentient beings, to attain various unimpeded eloquence, expounding the righteous Dharma without obstruction, to enable humans and devas to obtain supreme joy, diligently cultivating the pure ten virtuous deeds, to truly develop the path to Brahma, diligently practicing the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), to obtain the supreme and wondrous voice of the Buddhas, requesting the Buddhas to preach the Dharma, rejoicing and praising all good deeds, to obtain the supreme and wondrous demeanor of the Buddhas, constantly cultivating the supreme and tranquil three karmas of body, speech, and mind, to make the merits cultivated increase moment by moment, without attachment to any Dharma, to skillfully tame and guide the Bodhisattva Sangha, constantly encouraging sentient beings to learn the Mahayana Dharma, to not lose all merits, maintaining diligence and non-negligence at all times, to make all good roots increase and progress, constantly delighting in cultivating various great vows, to adorn all Buddha lands, constantly diligently cultivating vast good roots, to make the merits cultivated ultimately complete and inexhaustible, constantly cultivating the skillful means of dedication. 『Good men! Practicing these Dharmas is called a Bodhisattva's inexhaustible conditioned activity.』『What is it that a Bodhisattva does not abide in unconditioned activity? It means that although Bodhisattvas practice emptiness, they do not delight in realizing and abiding in that emptiness; although they practice signlessness, they do not delight in realizing and abiding in signlessness; although they practice wishlessness, they do not delight in realizing and abiding in wishlessness; although they practice non-action, they do not delight in realizing and abiding in non-action; although they observe that all phenomena are impermanent, they never feel weary or satisfied with good roots; although they observe that all in the world is suffering, they intentionally take birth in samsara to save sentient beings; although they delight in observing that there is no self within, they do not completely reject and abandon themselves; although they delight in observing that there are no sentient beings without, they constantly teach and guide sentient beings without weariness in their hearts; although they observe that Nirvana is ultimately tranquil, they do not completely fall into extinction; although they observe that freedom from afflictions is ultimate bliss, they do not completely loathe their body and mind; although they delight in observing that there is no Alaya-vijnana (storehouse consciousness), they do not abandon the pure Dharma treasury; although they observe that all phenomena are ultimately unarisen, they constantly bear the burden of benefiting sentient beings; although they observe the unconditioned, they do not cease to transmigrate in samsara; although they observe non-action, they still practice.

成熟諸有情事；雖觀無我，而於有情不捨大悲；雖觀無生，而於二乘不墮正位；雖觀諸法畢竟空寂，而不空寂所修福德；雖觀諸法畢竟遠離，而不遠離所修智慧；雖觀諸法畢竟無實，而常安住圓滿思惟；雖觀諸法畢竟無主，而常精勤求自然智；雖觀諸法永無幖幟，而於了義安立佛種。

「諸善男子！修行此法是名菩薩不住無為。

「又，善男子！以諸菩薩常勤修集福資糧故不住無為，常勤修集智資糧故不盡有為；成就大慈無缺減故不住無為，成就大悲無缺減故不盡有為；利益安樂諸有情故不住無為，究竟圓滿諸佛法故不盡有為；成滿一切相好莊嚴佛色身故不住無為，證得一切力無畏等佛智身故不盡有為；方便善巧化眾生故不住無為，微妙智慧善觀察故不盡有為；修治佛土究竟滿故不住無為，佛身安住常無盡故不盡有為；常作饒益眾生事故不住無為，領受法義無休廢故不盡有為；積集善根常無盡故不住無為，善根力持不斷壞故不盡有為；為欲成滿本所愿故不住無為，于永寂滅不希求故不盡有為；圓滿意樂善清凈故不住無為，增上意樂善清凈故不盡有為；恒常遊戲五神通故不住無為，佛智六通善圓滿故不盡有為；波羅蜜多資糧滿故不住無為，本所思惟未圓滿故不盡有為；集法財寶常無厭故不住無為，不樂希求

【現代漢語翻譯】現代漢語譯本：對於成熟的眾生，雖然觀察到'無我'（anatman，沒有永恒不變的自我），但對於眾生不捨棄廣大的慈悲；雖然觀察到'無生'（anutpada，沒有生起），但對於聲聞和緣覺不墮入二乘的果位；雖然觀察到一切法畢竟是空寂的（sunyata，空性），但不使所修的福德空寂；雖然觀察到一切法畢竟是遠離的，但不遠離所修的智慧；雖然觀察到一切法畢竟沒有實體，但常常安住在圓滿的思惟中；雖然觀察到一切法畢竟沒有主宰，但常常精勤地尋求自然智（jnana，智慧）；雖然觀察到一切法永遠沒有標誌，但對於究竟的意義安立佛種（buddha-dhatu，成佛的種子）。『諸位善男子！修行這種法就叫做菩薩不住于無為法（asamskrta-dharma，不造作之法）。』『還有，善男子！因為諸位菩薩常常勤奮地修集福德資糧，所以不住于無為法；常常勤奮地修集智慧資糧，所以不窮盡有為法（samskrta-dharma，造作之法）；成就廣大的慈心沒有缺少減損的緣故，所以不住于無為法；成就廣大的悲心沒有缺少減損的緣故，所以不窮盡有為法；爲了利益安樂一切眾生的緣故，所以不住于無為法；爲了究竟圓滿諸佛之法的緣故，所以不窮盡有為法；成就圓滿一切相好莊嚴的佛色身的緣故，所以不住于無為法；證得一切力、無畏等等佛智之身的緣故，所以不窮盡有為法；以方便善巧來化度眾生的緣故，所以不住于無為法；以微妙的智慧來善於觀察的緣故，所以不窮盡有為法；修治佛土究竟圓滿的緣故，所以不住于無為法；佛身安住常恒沒有窮盡的緣故，所以不窮盡有為法；常常做饒益眾生的事業的緣故，所以不住于無為法；領受佛法義理沒有停止廢棄的緣故，所以不窮盡有為法；積集善根常常沒有窮盡的緣故，所以不住于無為法；善根的力量支援不斷絕損壞的緣故，所以不窮盡有為法；爲了想要成就圓滿原本所發的誓願的緣故，所以不住于無為法；對於永遠寂滅的涅槃不希求的緣故，所以不窮盡有為法；圓滿的意樂善於清凈的緣故，所以不住于無為法；增上的意樂善於清凈的緣故，所以不住于無為法；恒常遊戲於五神通的緣故，所以不住于無為法；佛智的六神通善於圓滿的緣故，所以不窮盡有為法；波羅蜜多（paramita，到彼岸）的資糧圓滿的緣故，所以不住于無為法；原本所思惟的還沒有圓滿的緣故，所以不窮盡有為法；積聚佛法的財寶常常沒有厭足的緣故，所以不住于無為法，不樂於希求'

【English Translation】 English version: Regarding the maturation of all sentient beings; although contemplating 'no-self' (anatman, absence of a permanent self), they do not abandon great compassion for sentient beings; although contemplating 'no-arising' (anutpada, absence of origination), they do not fall into the position of the two vehicles (sravakas and pratyekabuddhas); although contemplating that all dharmas are ultimately empty and tranquil (sunyata, emptiness), they do not make the merit they cultivate empty; although contemplating that all dharmas are ultimately remote, they do not distance themselves from the wisdom they cultivate; although contemplating that all dharmas are ultimately without substance, they constantly abide in perfect contemplation; although contemplating that all dharmas are ultimately without a master, they constantly diligently seek self-originated wisdom (jnana, wisdom); although contemplating that all dharmas are eternally without characteristics, they establish the Buddha-nature (buddha-dhatu, seed of Buddhahood) in the ultimate meaning. 『Good men! Practicing this Dharma is called a Bodhisattva not abiding in the unconditioned (asamskrta-dharma, unconditioned dharma).』『Furthermore, good men! Because the Bodhisattvas constantly diligently cultivate the accumulation of merit, they do not abide in the unconditioned; because they constantly diligently cultivate the accumulation of wisdom, they do not exhaust the conditioned (samskrta-dharma, conditioned dharma); because they accomplish great loving-kindness without deficiency, they do not abide in the unconditioned; because they accomplish great compassion without deficiency, they do not exhaust the conditioned; because they benefit and bring happiness to all sentient beings, they do not abide in the unconditioned; because they ultimately perfect all the Buddhadharmas, they do not exhaust the conditioned; because they accomplish and perfect the Buddha's body adorned with all the marks and characteristics, they do not abide in the unconditioned; because they attain the Buddha's wisdom body with all the powers and fearlessnesses, they do not exhaust the conditioned; because they skillfully and expediently transform sentient beings, they do not abide in the unconditioned; because they skillfully observe with subtle wisdom, they do not exhaust the conditioned; because they cultivate and purify the Buddha-land to ultimate perfection, they do not abide in the unconditioned; because the Buddha's body abides constantly without end, they do not exhaust the conditioned; because they constantly perform deeds that benefit sentient beings, they do not abide in the unconditioned; because they receive and uphold the meaning of the Dharma without cessation or abandonment, they do not exhaust the conditioned; because they accumulate roots of virtue constantly without end, they do not abide in the unconditioned; because the power of the roots of virtue supports them without interruption or destruction, they do not exhaust the conditioned; because they wish to fulfill their original vows, they do not abide in the unconditioned; because they do not seek eternal extinction in nirvana, they do not exhaust the conditioned; because their perfect intention is virtuous and pure, they do not abide in the unconditioned; because their superior intention is virtuous and pure, they do not exhaust the conditioned; because they constantly sport in the five supernormal powers, they do not abide in the unconditioned; because the Buddha's wisdom and six supernormal powers are perfectly complete, they do not exhaust the conditioned; because the accumulation of the paramitas (paramita, perfection) is complete, they do not abide in the unconditioned; because what they originally contemplated is not yet complete, they do not exhaust the conditioned; because they accumulate the treasures of the Dharma constantly without satiation, they do not abide in the unconditioned; they do not delight in seeking'

少分法故不盡有為；堅牢誓願常無退故不住無為，能令誓願究竟滿故不盡有為；積集一切妙法藥故不住無為，隨其所應授法藥故不盡有為；遍知眾生煩惱病故不住無為，息除眾生煩惱病故不盡有為。

「諸善男子！菩薩如是不盡有為、不住無為，是名安住有盡無盡解脫法門，汝等皆當精勤修學。」

爾時，一切妙香世界最上香臺如來佛土諸來菩薩聞說如是有盡無盡解脫門已，法教開發勸勵其心，皆大歡喜，身心踴躍，以無量種上妙香花、諸莊嚴具供養世尊及諸菩薩並此所說有盡無盡解脫法門。復以種種上妙香花散遍三千大千世界，香花覆地深沒于膝。時諸菩薩恭敬頂禮世尊雙足，右繞三匝，稱揚讚頌釋迦牟尼及諸菩薩並所說法，於此佛土欻然不現，經須臾間便住彼國。

說無垢稱經卷第五大正藏第 14 冊 No. 0476 說無垢稱經

說無垢稱經卷第六

大唐三藏法師玄奘譯

觀如來品第十二

爾時，世尊問無垢稱言：「善男子！汝先欲觀如來身故而來至此，汝當云何觀如來乎？」

無垢稱言：「我觀如來都無所見，如是而觀。何以故？我觀如來，非前際來、非往後際、現在不住。所以者何？我觀如來色真如性其性非色，受真如性其性非受，想真如性

【現代漢語翻譯】現代漢語譯本：因為菩薩能以善巧方便來利益眾生，所以不會完全捨棄有為法；因為菩薩有堅固的誓願，永不退轉，所以不會停留在無為法中。菩薩爲了能夠圓滿實現自己的誓願，所以不會完全捨棄有為法；菩薩爲了積聚一切美好的佛法，所以不會停留在無為法中，並且會根據眾生的需要來傳授佛法，所以不會完全捨棄有為法；菩薩因為遍知眾生的煩惱病癥，所以不會停留在無為法中，並且會息滅眾生的煩惱病癥，所以不會完全捨棄有為法。『諸位善男子！菩薩就是這樣不完全捨棄有為，也不停留在無為，這叫做安住于有盡無盡的解脫法門，你們都應當精進勤奮地修學。』當時，一切妙香世界最上香臺如來佛土的諸位菩薩，聽聞了這樣有盡無盡的解脫法門后，受到佛法的啓發和勸勉，內心都非常歡喜，身心都感到踴躍，於是用無量種上等的妙香和鮮花，以及各種莊嚴的物品來供養世尊（釋迦牟尼佛的尊稱）以及諸位菩薩，並且供養這部所說的有盡無盡解脫法門。他們又用種種上等的妙香和鮮花，散遍整個三千大千世界，香花覆蓋地面，深度沒過膝蓋。當時，諸位菩薩恭敬地頂禮世尊的雙足，然後右繞佛三圈，稱揚讚頌釋迦牟尼（佛名）以及諸位菩薩和所說的佛法，隨即就在這個佛土上忽然消失不見，經過短暫的時間后，便回到了他們自己的佛國。《說無垢稱經》卷第五大正藏第 14 冊 No. 0476 《說無垢稱經》《說無垢稱經》卷第六大唐三藏法師玄奘譯觀如來品第十二當時，世尊（釋迦牟尼佛的尊稱）問無垢稱（人名，菩薩名）說：『善男子！你先前想要觀看如來（佛的稱號）的法身，所以來到這裡，你打算如何觀看如來呢？』無垢稱（人名，菩薩名）回答說：『我觀看如來（佛的稱號），實際上什麼也看不到，這就是我觀看如來的方式。為什麼呢？因為我觀看如來，不是從過去而來，也不是往未來而去，現在也沒有停留。這是什麼原因呢？我觀看如來的色蘊的真如自性，其自性並非色蘊；受蘊的真如自性，其自性並非受蘊；想蘊的真如自性

【English Translation】 English version: Because Bodhisattvas skillfully benefit sentient beings, they do not completely abandon conditioned existence (有為); because they have firm vows and never retreat, they do not dwell in unconditioned existence (無為). To fully accomplish their vows, they do not completely abandon conditioned existence; to accumulate all wonderful Dharma medicines, they do not dwell in unconditioned existence, and they administer Dharma medicine according to the needs of sentient beings, thus not completely abandoning conditioned existence; because they know the afflictions and illnesses of sentient beings, they do not dwell in unconditioned existence, and they extinguish the afflictions and illnesses of sentient beings, thus not completely abandoning conditioned existence. 『Good men! Bodhisattvas, in this way, do not completely abandon conditioned existence nor dwell in unconditioned existence. This is called abiding in the Dharma gate of finite and infinite liberation. All of you should diligently cultivate and learn this.』 At that time, all the Bodhisattvas from the Most Excellent Fragrant Platform Tathagata Buddha Land in the World of Wonderful Fragrances, having heard this Dharma gate of finite and infinite liberation, were inspired and encouraged by the Dharma teachings. They were all greatly delighted, their bodies and minds filled with joy. They offered immeasurable kinds of supreme and wonderful fragrant flowers and various adornments to the World-Honored One (世尊, a title for Shakyamuni Buddha) and all the Bodhisattvas, as well as to this Dharma gate of finite and infinite liberation that had been taught. Furthermore, they scattered various supreme and wonderful fragrant flowers throughout the three-thousand great-thousand world system, the fragrant flowers covering the ground, sinking deep to the knees. At that time, the Bodhisattvas respectfully prostrated at the feet of the World-Honored One, circumambulated him three times to the right, and praised and extolled Shakyamuni (釋迦牟尼, Buddha's name) and all the Bodhisattvas, as well as the Dharma that had been taught. They suddenly disappeared from this Buddha land and, after a short while, returned to their own lands. The Sutra of Vimalakirti's Discourses, Volume Five Taisho Tripitaka, Volume 14, No. 0476, The Sutra of Vimalakirti's Discourses The Sutra of Vimalakirti's Discourses, Volume Six Translated by the Tang Dynasty Tripitaka Master Xuanzang Chapter Twelve: Observing the Tathagata At that time, the World-Honored One (世尊, a title for Shakyamuni Buddha) asked Vimalakirti (無垢稱, name of a person, a Bodhisattva) saying: 『Good man! You came here because you wanted to observe the body of the Tathagata (如來, title of a Buddha). How do you observe the Tathagata?』 Vimalakirti (無垢稱, name of a person, a Bodhisattva) replied: 『I observe the Tathagata (如來, title of a Buddha) and see nothing at all. This is how I observe. Why? Because I observe the Tathagata, not coming from the past, not going to the future, and not abiding in the present. What is the reason for this? I observe the Suchness of the form aggregate of the Tathagata, its nature is not form; the Suchness of the feeling aggregate, its nature is not feeling; the Suchness of the perception aggregate

其性非想，行真如性其性非行，識真如性其性非識。不住四界，同虛空界；非六處起，超六根路；不雜三界，遠離三垢；順三解脫，隨至三明。非明而明、非至而至，至一切法無障礙際。實際非際、真如非如，于真如境常無所住、于真如智恒不相應。真如境智其性俱離，非因所生、非緣所起，非有相、非無相，非自相、非他相，非一相、非異相，非即所相、非離所相，非同所相、非異所相，非即能相、非離能相，非同能相、非異能相，非此岸、非彼岸、非中流，非在此、非在彼、非中間，非內、非外，非俱、不俱，非已去、非當去、非今去，非已來、非當來、非今來，非智、非境，非能識、非所識，非隱、非顯，非闇、非明，無住、無去，無名、無相，無強、無弱，不住方分、不離方分，非雜染、非清凈，非有為、非無為，非永寂滅、非不寂滅，無少事可示、無少義可說，無施、無慳，無戒、無犯，無忍、無恚，無勤、無怠，無定、無亂，無慧、無愚，無諦、無妄，無出、無入，無去、無來，一切語言施為斷滅。非福田、非不福田，非應供、非不應供，非能執、非所執，非能取、非所取，非相、非不相，非為、非不為，無數、離諸數，無礙、離諸礙，無增、無減。平等平等，同真實際，等法界性。非能稱、非所稱、超

【現代漢語翻譯】現代漢語譯本：其自性並非『想』（saṃjñā，想蘊），執行于真如的自性；其自性並非『行』（saṃskāra，行蘊），執行于真如的自性；其自性並非『識』（vijñāna，識蘊），執行于真如的自性。不住于『四界』（四大元素：地、水、火、風），等同於虛空界；不從『六處』（六根：眼、耳、鼻、舌、身、意）生起，超越『六根』（眼、耳、鼻、舌、身、意）的道路；不混雜于『三界』（欲界、色界、無色界），遠離『三垢』（貪、嗔、癡）；順應『三解脫』（空解脫門、無相解脫門、無愿解脫門），隨至『三明』（宿命明、天眼明、漏盡明）。非明卻又明、非至卻又至，到達一切法無障礙的邊際。『實際』（bhūta-koṭi，真如的別名）並非邊際、『真如』（tathatā，事物的真實本性）並非如是，于真如的境界中常常無所住著、于真如的智慧中恒常不相應。真如的境界與智慧，其自性都遠離，非由因所生、非由緣所起，非有相、非無相，非自相、非他相，非一相、非異相，非即是所相、非遠離所相，非等同所相、非相異所相，非即是能相、非遠離能相，非等同能相、非相異能相，非此岸、非彼岸、非中流，非在此、非在彼、非中間，非內、非外，非俱、不俱，非已去、非將去、非今去，非已來、非將至、非今來，非智、非境，非能識、非所識，非隱、非顯，非暗、非明，無住、無去，無名、無相，無強、無弱，不住于方分、不離於方分，非雜染、非清凈，非有為、非無為，非永恒寂滅、非不寂滅，沒有少量的事可以指示、沒有少量的意義可以述說，沒有施捨、沒有慳吝，沒有持戒、沒有犯戒，沒有忍辱、沒有嗔恚，沒有精進、沒有懈怠，沒有禪定、沒有散亂，沒有智慧、沒有愚癡，沒有真諦、沒有虛妄，沒有出離、沒有進入，沒有去、沒有來，一切語言的施設作為都斷滅。非福田、非不福田，非應供、非不應供，非能執、非所執，非能取、非所取，非相、非不相，非作為、非不作為，無數、遠離諸數，無礙、遠離諸礙，無增、無減。平等平等，等同於真實際，等同於法界的自性。非能稱量、非所稱量，超越。

【English Translation】 English version: Its nature is not 'thought' (saṃjñā, the aggregate of perception), it operates in the nature of Suchness; its nature is not 'formations' (saṃskāra, the aggregate of mental formations), it operates in the nature of Suchness; its nature is not 'consciousness' (vijñāna, the aggregate of consciousness), it operates in the nature of Suchness. It does not abide in the 'four realms' (the four great elements: earth, water, fire, wind), it is equal to the realm of empty space; it does not arise from the 'six sense bases' (the six roots: eye, ear, nose, tongue, body, mind), it transcends the path of the 'six senses' (eye, ear, nose, tongue, body, mind); it is not mixed with the 'three realms' (desire realm, form realm, formless realm), it is far from the 'three defilements' (greed, hatred, delusion); it accords with the 'three liberations' (emptiness liberation, signlessness liberation, wishlessness liberation), it follows to the 'three kinds of knowledge' (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows). It is non-illumination yet illumination, non-arrival yet arrival, reaching the unobstructed boundary of all dharmas. 'The Real Limit' (bhūta-koṭi, another name for Suchness) is not a limit, 'Suchness' (tathatā, the true nature of things) is not thus, in the realm of Suchness there is constantly no abiding, in the wisdom of Suchness there is perpetually no correspondence. The realm and wisdom of Suchness, their nature is both detached, not born from a cause, not arising from a condition, neither having form nor being formless, neither having self-nature nor other-nature, neither being one nature nor different natures, neither being identical with the object nor separate from the object, neither being the same as the object nor different from the object, neither being identical with the subject nor separate from the subject, neither being the same as the subject nor different from the subject, neither this shore nor the other shore nor the middle stream, neither being here nor there nor in between, neither inside nor outside, neither both nor not both, neither already gone nor going nor now going, neither already come nor coming nor now coming, neither wisdom nor realm, neither knower nor known, neither hidden nor manifest, neither dark nor bright, without abiding, without going, without name, without form, without strength, without weakness, not abiding in a direction, not separate from a direction, neither defiled nor pure, neither conditioned nor unconditioned, neither eternally extinguished nor not extinguished, there is not a small thing that can be indicated, there is not a small meaning that can be spoken, there is no giving, no stinginess, no precepts, no transgressions, no patience, no anger, no diligence, no laziness, no concentration, no distraction, no wisdom, no foolishness, no truth, no falsehood, no leaving, no entering, no going, no coming, all linguistic constructs and actions are extinguished. Neither a field of merit nor not a field of merit, neither worthy of offerings nor not worthy of offerings, neither able to grasp nor grasped, neither able to take nor taken, neither form nor formless, neither doing nor not doing, countless, apart from all numbers, unobstructed, apart from all obstructions, without increase, without decrease. Equal, equal, the same as the Real Limit, the same as the nature of the Dharma Realm. Neither able to measure nor measured, transcending.

諸稱性，非能量、非所量、超諸量性，無向、無背、超諸向背，無勇、無怯、超諸勇怯，非大、非小，非廣、非狹，無見、無聞，無覺、無知。離諸繫縛，蕭然解脫，證會一切智智平等，獲得一切有情無二，逮于諸法無差別性，周遍一切，無罪、無𠎝，無濁、無穢，無所礙著，離諸分別，無作、無生，無虛、無實，無起、無盡，無曾、無當，無怖、無染，無憂、無喜，無厭、無欣，一切分別所不能緣、一切名言所不能說。

「世尊！如來身相如是，應如是觀，不應異觀。如是觀者名為正觀，若異觀者名為邪觀。」

爾時，舍利子白佛言：「世尊！此無垢稱從何命終而來生此堪忍世界？」

世尊告曰：「汝應問彼。」

時舍利子問無垢稱：「汝從何沒來生此土？」

無垢稱言：「唯，舍利子！汝于諸法遍知作證，頗有少法可沒生乎？」

舍利子言：「唯，無垢稱！無有少法可沒生也。」

無垢稱言：「若一切法遍知作證無沒生者，云何問言：『汝從何沒來生此土？』又，舍利子！于意云何？諸有幻化所作男女，從何處沒而來生此？」

舍利子言：「幻化男女不可施設有沒生也。」

無垢稱言：「如來豈不說一切法如幻化耶？」

舍利子言：「如是如是。

【現代漢語翻譯】現代漢語譯本：所謂的『諸稱性』，既不是能量，也不是被能量所衡量的對象，它超越了一切能量的衡量標準。它沒有方向，也沒有背離，超越了一切方向和背離的對立。它既不勇敢，也不怯懦，超越了一切勇敢和怯懦的對立。它既不大，也不小，既不寬廣，也不狹窄。它沒有見，沒有聞，沒有覺，沒有知。它脫離了一切束縛，清凈而解脫，證悟並融合了一切智慧的平等性（一切智智平等），獲得了對一切有情眾生的無二分別的認知，通達了諸法（一切事物）的無差別性，它周遍一切，沒有罪過，沒有過失，沒有污濁，沒有穢垢，沒有任何阻礙和執著，脫離了一切分別念，沒有造作，沒有生起，沒有虛假，沒有真實，沒有開始，沒有結束，沒有過去，沒有未來，沒有恐懼，沒有染污，沒有憂愁，沒有喜悅，沒有厭惡，沒有欣喜，一切分別念都無法觸及它，一切名言都無法描述它。

『世尊（Bhagavan，佛的尊稱）！如來的身相就是這樣，應該這樣去觀察，不應該用不同的方式去觀察。這樣觀察才叫做正確的觀察，如果用不同的方式觀察就叫做錯誤的觀察。』

這時，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！這位無垢稱（Vimalakirti，維摩詰，一位在家菩薩）是從哪裡去世後來到這個堪忍世界（Saha world，我們所居住的娑婆世界）的？』

世尊告訴舍利子說：『你應該去問他。』

於是舍利子問無垢稱：『您是從哪裡去世後來到這個世界的？』

無垢稱說：『喂，舍利子！你對於諸法（一切事物）的普遍認知已經得到了證實，難道還有少許的法（事物）是可以去世和產生的嗎？』

舍利子說：『喂，無垢稱！沒有任何法（事物）是可以去世和產生的。』

無垢稱說：『如果對於一切法的普遍認知已經證實了沒有去世和產生，那麼為什麼還要問「您是從哪裡去世後來到這個世界的？」呢？還有，舍利子！你認為怎麼樣？那些幻化所創造的男女，是從哪裡去世後來到這個世界的呢？』

舍利子說：『幻化出來的男女是不能夠被認為有去世和產生的。』

無垢稱說：『如來（Tathagata，佛的稱號）難道不是說一切法（一切事物）都如幻化一樣嗎？』

舍利子說：『是的，是的。』

【English Translation】 English version: The so-called 'suchness' (諸稱性), is neither energy nor what is measured by energy; it transcends all measurements of energy. It has no direction, no turning away, transcending all opposition of direction and turning away. It is neither brave nor cowardly, transcending all opposition of bravery and cowardice. It is neither large nor small, neither broad nor narrow. It has no seeing, no hearing, no perceiving, no knowing. It is free from all bonds, serene and liberated, realizing and uniting with the equality of all wisdom (Sarvajna-jnana-samata, 一切智智平等), attaining non-duality towards all sentient beings, comprehending the non-differentiated nature of all dharmas (諸法, all phenomena), pervading everything, without sin, without fault, without turbidity, without impurity, without any hindrance or attachment, free from all discriminations, without creation, without arising, without falsity, without reality, without beginning, without end, without past, without future, without fear, without defilement, without sorrow, without joy, without aversion, without delight, unreachable by all discriminations, indescribable by all names and words.

'Bhagavan (世尊, the Blessed One, a title for the Buddha)! The form of the Tathagata (如來, Thus Gone One, an epithet of the Buddha) is thus; it should be viewed thus, and should not be viewed differently. Such a view is called the correct view; a different view is called the wrong view.'

Then, Sariputra (舍利子, one of the Buddha's ten principal disciples, known for his wisdom) said to the Buddha: 'Bhagavan! From where did this Vimalakirti (無垢稱, a lay bodhisattva) pass away to be born in this Saha world (堪忍世界, the world we live in)?'

The Bhagavan said: 'You should ask him.'

Then Sariputra asked Vimalakirti: 'From where did you die to be born in this land?'

Vimalakirti said: 'Hey, Sariputra! You have verified the pervasive knowledge of all dharmas (諸法, all phenomena); is there even a little dharma (法, phenomenon) that can die and be born?'

Sariputra said: 'Hey, Vimalakirti! There is no dharma (法, phenomenon) that can die and be born.'

Vimalakirti said: 'If the pervasive knowledge of all dharmas (諸法, all phenomena) has verified that there is no dying and being born, then why do you ask, 'From where did you die to be born in this land?' Furthermore, Sariputra! What do you think? From where do the men and women created by illusion die to be born here?'

Sariputra said: 'Illusory men and women cannot be said to have dying and being born.'

Vimalakirti said: 'Did the Tathagata (如來, Thus Gone One, an epithet of the Buddha) not say that all dharmas (諸法, all phenomena) are like illusions?'

Sariputra said: 'So it is, so it is.'

」

無垢稱言：「若一切法自性自相如幻如化，云何仁者欻爾問言：『汝從何沒來生此土？』又，舍利子！沒者即是諸行斷相，生者即是諸行續相。菩薩雖沒，不斷一切善法行相；菩薩雖生，不續一切惡法行相。」

爾時，世尊告舍利子：「有佛世界名曰妙喜，其中如來號為無動，是無垢稱為度眾生，從彼土沒來生此界。」

舍利子言：「甚奇，世尊！如此大士未曾有也，乃能捨彼清凈佛土而來樂此多雜穢處。」

無垢稱曰：「唯，舍利子！于意云何？日光豈與世間闇冥樂相雜住？」

舍利子言：「不也，居士！日輪才舉，眾冥都息。」

無垢稱曰：「日輪何故行贍部洲？」

舍利子言：「為除闇冥，作照明故。」

無垢稱曰：「菩薩如是，為度有情生穢佛土，不與一切煩惱雜居，滅諸眾生煩惱闇耳。」

爾時，大眾咸生渴仰，欲見妙喜功德莊嚴清凈佛土無動如來及諸菩薩、聲聞等眾。

佛知眾會意所思惟，告無垢稱言：「善男子！今此會中諸神仙等一切大眾咸生渴仰，欲見妙喜功德莊嚴清凈佛土無動如來及諸菩薩、聲聞等眾，汝可為現令所愿滿。」

時無垢稱作是思惟：「吾當於此不起于座，以神通力速疾移取妙喜世界及輪圍山、園林、池沼

【現代漢語翻譯】現代漢語譯本無垢稱（Vimalakirti）說：『如果一切法的自性自相都如幻如化，仁者為何忽然問我：『你從哪裡消失而來生於此土？』而且，舍利子（Sariputra）！消失就是諸行斷滅的相狀，生起就是諸行延續的相狀。菩薩雖然示現消失，卻不斷滅一切善法的行持；菩薩雖然示現生起，卻不延續一切惡法的行持。』這時，世尊告訴舍利子：『有個佛世界名叫妙喜（Abhirati），其中的如來名為無動（Akshobhya），這位無垢稱爲了度化眾生，從那個佛土消失而來生於這個世界。』舍利子說：『真是太奇妙了，世尊！如此大士真是前所未有，竟然能夠捨棄那清凈的佛土，而來樂於這充滿雜穢之處。』無垢稱說：『喂，舍利子！你認為如何？日光難道會樂於與世間的黑暗混雜居住嗎？』舍利子說：『不會的，居士！太陽一升起，所有的黑暗都會消散。』無垢稱說：『太陽為何執行于贍部洲（Jambudvipa）？』舍利子說：『爲了消除黑暗，作為照明的緣故。』無垢稱說：『菩薩也是這樣，爲了度化有情眾生而生於穢濁的佛土，不與一切煩惱混雜居住，只是爲了滅除眾生的煩惱黑暗。』這時，大眾都生起強烈的渴望，想要見到妙喜世界功德莊嚴的清凈佛土，以及無動如來和諸位菩薩、聲聞（Sravaka）等聖眾。佛陀知道大眾心中所思所想，告訴無垢稱說：『善男子！現在此會中的諸位神仙等一切大眾都生起強烈的渴望，想要見到妙喜世界功德莊嚴的清凈佛土，以及無動如來和諸位菩薩、聲聞等聖眾，你可以為他們顯現，讓他們滿愿。』當時無垢稱這樣思惟：『我應當在此不起于座，以神通力迅速地將妙喜世界以及輪圍山（Chakravada）、園林、池沼

【English Translation】 English version Vimalakirti said: 'If all dharmas are by nature and characteristic like illusions and transformations, why, O Worthy One, do you suddenly ask, 'From where did you disappear to be born in this land?' Moreover, Sariputra! Disappearance is the aspect of the cessation of all activities, and birth is the aspect of the continuation of all activities. Although a Bodhisattva disappears, he does not cease all virtuous activities; although a Bodhisattva is born, he does not continue all evil activities.' At that time, the World-Honored One told Sariputra: 'There is a Buddha-world called Abhirati (Land of Wonderful Joy), where the Tathagata is named Akshobhya (Immovable). This Vimalakirti, in order to liberate sentient beings, disappeared from that land and was born in this world.' Sariputra said: 'It is most wondrous, World-Honored One! Such a great being is unprecedented, that he is able to abandon that pure Buddha-land and delight in this place of much impurity.' Vimalakirti said: 'Well, Sariputra! What do you think? Does the sunlight delight in dwelling mixed with the darkness of the world?' Sariputra said: 'No, Layman! As soon as the sun rises, all darkness vanishes.' Vimalakirti said: 'For what reason does the sun travel in Jambudvipa (Southern Continent)?' Sariputra said: 'To dispel darkness and provide illumination.' Vimalakirti said: 'Bodhisattvas are like that, born in impure Buddha-lands to liberate sentient beings, not dwelling mixed with all afflictions, but only to extinguish the darkness of afflictions for all beings.' At that time, the great assembly all felt a strong longing to see the meritorious adornments of the pure Buddha-land of Abhirati, the Tathagata Akshobhya, and all the Bodhisattvas and Sravakas (Hearers). The Buddha, knowing the thoughts in the minds of the assembly, said to Vimalakirti: 'Good man! Now all the gods and the entire assembly in this gathering feel a strong longing to see the meritorious adornments of the pure Buddha-land of Abhirati, the Tathagata Akshobhya, and all the Bodhisattvas and Sravakas. You may reveal it to them to fulfill their wishes.' Then Vimalakirti thought: 'I shall, without rising from this seat, by means of supernatural power, quickly move the world of Abhirati, along with its Chakravada (Iron Mountain Range), gardens, and ponds

、泉源、溪谷、大海、江河，諸蘇迷盧圍繞峰壑，日、月、星宿，天、龍、鬼、神、帝釋、梵王宮殿，眾會並諸菩薩、聲聞眾等，村城、聚、落國邑、王都、在所居家男女大小，乃至廣說無動如來、應、正等覺大菩提樹、聽法安坐海會大眾諸寶蓮華。往十方界為諸有情作佛事者，三道寶階自然涌出。從贍部洲至蘇迷頂三十三天，為欲瞻仰禮敬供養不動如來及聞法故，從此寶階每時來下；贍部洲人為欲觀見三十三天園林宮室，每亦從此寶階而上。如是清凈妙喜世界——無量功德所共合成，下從水際輪，上至色究竟——悉皆斷取置右掌中，如陶家輪、若花鬘貫，入此世界示諸大眾。」

其無垢稱既作是思，不起于床入三摩地，發起如是殊勝神通，速疾斷取妙喜世界置於右掌入此界中。

彼土聲聞及諸菩薩、人天大眾得天眼者咸生恐怖，俱發聲言：「誰將我去？誰將我去？唯愿世尊救護我等，唯愿善逝救護我等。」

時無動佛為化眾生方便告言：「諸善男子！汝等勿怖，汝等勿怖。是無垢稱神力所引，非我所能。」

彼土初學人天等眾、未得殊勝天眼通者皆悉安然不知不見，聞是語已咸相驚問：「我等於今當何所往？」

妙喜國土雖入此界，然其眾相無減、無增，堪忍世間亦不迫迮。雖復彼

【現代漢語翻譯】現代漢語譯本：泉源、溪谷、大海、江河，以及圍繞須彌山（Sumeru，佛教宇宙觀中的中心山）的峰巒溝壑，太陽、月亮、星辰，天、龍（Naga，一種神獸）、鬼、神，帝釋（Indra，佛教中的天神）、梵天（Brahma，印度教和佛教中的創造神）的宮殿，所有集會以及菩薩（Bodhisattva，追求覺悟的修行者）、聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）等，村莊、城鎮、聚落、國家、王都，所有居住的男女老少，乃至廣泛宣說的不動如來（Akshobhya，五方佛之一）、應供、正等覺的大菩提樹（Bodhi tree，佛陀悟道之樹），聽法安坐的海會大眾以及各種珍寶蓮花。前往十方世界為所有眾生行佛事者，三道寶階自然涌現。從贍部洲（Jambudvipa，我們所居住的世界）到須彌山頂的三十三天（Trayastrimsa，欲界六天之一），爲了瞻仰禮敬供養不動如來以及聽聞佛法，從此寶階每時每刻都有人下來；贍部洲的人爲了觀賞三十三天的園林宮室，也經常從此寶階上去。像這樣清凈的妙喜世界（Abhirati，不動如來的佛土）——由無量功德共同成就，下從水輪（Water wheel，佛教宇宙觀中的地基），上至色究竟天（Akanistha, 色界頂層天）——全部擷取放置在右掌中，如同陶工轉輪、或者用花鬘貫穿，進入這個世界展示給大眾。

無垢稱（Vimalakirti，維摩詰的另一種稱呼）這樣想著，沒有從床上起身就進入三摩地（Samadhi，禪定），發起這樣殊勝的神通，迅速擷取妙喜世界放置在右掌中，進入這個世界。

那個世界的聲聞以及諸位菩薩、人天大眾得到天眼通（Divyacaksu，一種超自然視覺能力）的人都感到恐懼，一起發出聲音說：『誰要把我帶走？誰要把我帶走？只願世尊（Bhagavan，佛陀的尊稱）救護我們，只願善逝（Sugata，佛陀的稱號之一）救護我們。』

這時不動佛爲了教化眾生方便，告訴他們說：『各位善男子！你們不要害怕，你們不要害怕。這是無垢稱的神力所引導，不是我所能做到的。』

那個世界初學的人天等眾、沒有得到殊勝天眼通的人都安然無恙，不知道也不看見，聽到這些話后都互相驚問：『我們現在將要到哪裡去？』

妙喜國土雖然進入這個世界，然而它的各種景象沒有減少、也沒有增加，堪忍世界（Saha world，我們所居住的娑婆世界）也沒有因此變得擁擠。即使那個世界...

【English Translation】 English version: Springs, streams, great seas, rivers, and the peaks and valleys surrounding Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), the sun, moon, stars, heavens, Nagas (Naga, a type of divine serpent), ghosts, gods, the palaces of Indra (Indra, a deity in Buddhism) and Brahma (Brahma, the creator god in Hinduism and Buddhism), all assemblies, Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment), Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the Dharma), villages, towns, settlements, countries, royal capitals, all residing men and women, young and old, and even extensively speaking of the Akshobhya Tathagata (Akshobhya, one of the Five Dhyani Buddhas), worthy of offerings, perfectly enlightened, the great Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment), the assembly of the sea of beings sitting and listening to the Dharma, and various precious lotus flowers. Those who go to the ten directions to perform Buddha-deeds for all sentient beings, the three jeweled stairways naturally emerge. From Jambudvipa (Jambudvipa, the continent where we live) to the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm) on the summit of Mount Sumeru, in order to venerate, pay homage, and make offerings to the Akshobhya Tathagata and to hear the Dharma, people descend from these jeweled stairways at all times; the people of Jambudvipa, in order to view the gardens and palaces of the Trayastrimsa Heaven, also frequently ascend from these jeweled stairways. Such is the pure Abhirati world (Abhirati, the Buddha-field of Akshobhya) – jointly created by immeasurable merits, from the water-wheel (Water wheel, the foundation of the Buddhist cosmos) below, up to the Akanistha Heaven (Akanistha, the highest heaven in the realm of form) – all are severed and placed in the right palm, like a potter's wheel or a garland of flowers, entering this world to show to the great assembly.

Vimalakirti (Vimalakirti, another name for Vimalakirti), thinking thus, without rising from his bed, entered Samadhi (Samadhi, meditative absorption), and generated such extraordinary supernatural powers, quickly severing the Abhirati world and placing it in his right palm, entering this world.

The Śrāvakas and all the Bodhisattvas, humans, and gods of that land who had attained the divine eye (Divyacaksu, a supernatural vision) all felt fear and together exclaimed: 'Who is taking me away? Who is taking me away? We only wish that the Bhagavan (Bhagavan, an epithet of the Buddha) would protect us, we only wish that the Sugata (Sugata, one of the titles of the Buddha) would protect us.'

At that time, Akshobhya Buddha, for the sake of expediently teaching sentient beings, told them: 'Good men! Do not be afraid, do not be afraid. This is caused by the divine power of Vimalakirti, it is not something I can do.'

The newly learning humans and gods of that land, those who had not attained the extraordinary divine eye, were all safe and sound, not knowing or seeing anything, and upon hearing these words, they all asked each other in alarm: 'Where are we going now?'

Although the Abhirati Buddha-land entered this world, its various appearances were neither diminished nor increased, and the Saha world (Saha world, the world we live in) did not become crowded because of it. Even though that world...

此二界相雜，各見所居與本無異。

爾時，世尊釋迦牟尼告諸大眾：「汝等神仙普皆觀見妙喜世界無動如來莊嚴佛土及諸菩薩、聲聞等耶？」

一切咸言：「世尊！已見。」

時無垢稱即以神力化作種種上妙天花及余末香與諸大眾，令散供養釋迦牟尼、無動如來、諸菩薩等。

於是，世尊復告大眾：「汝等神仙欲得成辦如是功德莊嚴佛土為菩薩者，皆當隨學無動如來本所修行諸菩薩行。」

其無垢稱以神通力示現如是妙喜界時，堪忍土中有八十四那庾多數諸人天等同發無上正等覺心，悉愿當生妙喜世界。世尊咸記：「皆當往生無動如來所居佛土。」

時無垢稱以神通力移取如是妙喜世界、無動如來、諸菩薩等為欲饒益此界有情，其事畢已還置本處，彼此分離，兩眾皆見。

爾時，世尊告舍利子：「汝已觀見妙喜世界、無動如來、菩薩等不？」

舍利子言：「世尊！已見。愿諸有情皆住如是莊嚴佛土，愿諸有情成就如是福德智慧圓滿功德一切皆似無動如來，愿諸有情皆當獲得自在神通如無垢稱。

「世尊！我等善獲勝利瞻仰親近如是大士，其諸有情若但聞此殊勝法門當知猶名善獲勝利，何況聞已信解、受持、讀誦、通利、廣為他說？況複方便精進修行？

【現代漢語翻譯】現代漢語譯本此二界相混合，各自所見到的居住環境與原本並無不同。當時，世尊釋迦牟尼（Śākyamuni，佛教的創始人）告訴各位大眾：『你們這些神仙是否都已看見妙喜世界（Abhirati，不動如來所居住的清凈佛土）的不動如來（Akshobhya，一種佛）所莊嚴的佛土以及各位菩薩、聲聞等呢？』所有人都回答說：『世尊！已經看見了。』當時，無垢稱（Vimalakīrti，一位著名的在家菩薩）就用神通力化作各種上等美妙的天花以及其他末香，分發給各位大眾，用來供養釋迦牟尼（Śākyamuni）、不動如來（Akshobhya）以及各位菩薩等。於是，世尊又告訴大眾：『你們這些神仙如果想要成就如同不動如來（Akshobhya）那樣功德莊嚴的佛土，成為菩薩，都應當學習不動如來（Akshobhya）原本所修行的各種菩薩行。』當無垢稱（Vimalakīrti）用神通力示現妙喜世界（Abhirati）的時候，堪忍土（Sahā，我們所居住的娑婆世界）中有八十四那庾多（nayuta，一個很大的數字單位）數的諸人天等一同發起了無上正等覺心（anuttarā-samyak-saṃbodhi-citta，成佛的願望），都希望將來能夠往生到妙喜世界（Abhirati）。世尊都為他們授記說：『你們都將往生到不動如來（Akshobhya）所居住的佛土。』當時，無垢稱（Vimalakīrti）用神通力將妙喜世界（Abhirati）、不動如來（Akshobhya）以及各位菩薩等移來，爲了饒益這個世界的有情眾生，事情完畢后又將它們放回原來的地方，彼此分離，兩邊的眾人都看見了。當時，世尊告訴舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）：『你已經看見妙喜世界（Abhirati）、不動如來（Akshobhya）、菩薩等了嗎？』舍利子（Śāriputra）回答說：『世尊！已經看見了。愿各位有情眾生都居住在這樣莊嚴的佛土，愿各位有情眾生都成就這樣福德智慧圓滿的功德，一切都像不動如來（Akshobhya）一樣，愿各位有情眾生都能夠獲得像無垢稱（Vimalakīrti）一樣的自在神通。『世尊！我們能夠如此幸運地瞻仰親近這樣的大士，那些有情眾生如果僅僅是聽聞到這個殊勝的法門，應當知道也算是非常幸運了，更何況是聽聞之後能夠信解、受持、讀誦、通達理解、廣泛地為他人解說？更何況是進一步方便精進地修行呢？』

【English Translation】 English version These two realms intermingle, and each sees their dwelling place as no different from the original. At that time, the World Honored One, Śākyamuni (the founder of Buddhism), told the great assembly: 'Have you, divine beings, all seen the adorned Buddha-land of Akshobhya Tathagata (a type of Buddha) in the Abhirati (Pure Land where Akshobhya resides) world, as well as the Bodhisattvas and Śrāvakas (disciples) there?' All replied: 'World Honored One! We have seen it.' Then, Vimalakīrti (a famous lay Bodhisattva) immediately used his supernatural power to transform various supreme and wonderful celestial flowers and other powdered incense, and distributed them among the great assembly to offer to Śākyamuni (the founder of Buddhism), Akshobhya Tathagata (a type of Buddha), and the Bodhisattvas. Thereupon, the World Honored One further told the assembly: 'You divine beings, if you wish to accomplish such a meritorious and adorned Buddha-land and become Bodhisattvas, you should all follow and learn the Bodhisattva practices originally cultivated by Akshobhya Tathagata (a type of Buddha).' When Vimalakīrti (a famous lay Bodhisattva) manifested the Abhirati (Pure Land where Akshobhya resides) world in this way through his supernatural power, eighty-four nayutas (a very large number) of humans and devas (gods) in the Sahā (our world) world together aroused the mind of Anuttarā-samyak-saṃbodhi-citta (the aspiration for enlightenment), all wishing to be reborn in the Abhirati (Pure Land where Akshobhya resides) world. The World Honored One predicted for them: 'You will all be reborn in the Buddha-land where Akshobhya Tathagata (a type of Buddha) resides.' Then, Vimalakīrti (a famous lay Bodhisattva) used his supernatural power to move the Abhirati (Pure Land where Akshobhya resides) world, Akshobhya Tathagata (a type of Buddha), and the Bodhisattvas, in order to benefit the sentient beings of this world. After this was done, he returned them to their original places, separating them from each other, and both assemblies saw it. At that time, the World Honored One said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Have you seen the Abhirati (Pure Land where Akshobhya resides) world, Akshobhya Tathagata (a type of Buddha), and the Bodhisattvas?' Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) replied: 'World Honored One! I have seen them. May all sentient beings dwell in such an adorned Buddha-land, may all sentient beings achieve such meritorious and wise, complete virtues, may all be like Akshobhya Tathagata (a type of Buddha), and may all sentient beings attain the unobstructed supernatural powers like Vimalakīrti (a famous lay Bodhisattva).' 'World Honored One! We are fortunate to have beheld and drawn near to such a great being. If sentient beings merely hear this excellent Dharma gate, they should know that they are still considered fortunate. How much more so if they hear it and then believe, understand, receive, uphold, read, recite, comprehend, and widely explain it to others? And how much more so if they further skillfully and diligently practice it?'

「若諸有情手得如是殊勝法門便為獲得法珍寶藏，若諸有情信解如是殊勝法門便為紹繼諸佛相續，若諸有情讀誦如是殊勝法門便成菩薩與佛為伴，若諸有情受持如是殊勝法門便為攝受無上正法，若有供養學此法者當知其室即有如來，若有書寫供養如是殊勝法門便為攝受一切福德、一切智智，若有隨喜如是法門便為施設大法祠祀，若以如是殊勝法門一四句頌為他演說便為已逮不退轉位，若善男子或善女人能于如是殊勝法門信解忍受愛樂觀察，即于無上正等菩提已得授記。」

說無垢稱經法供養品第十三

爾時，天帝釋白佛言：「世尊！我雖從佛及妙吉祥聞多百千法門差別，而未曾聞如是所說不可思議自在神變解脫法門。如我解佛所說義趣，若諸有情聽聞如是所說法門，信解、受持、讀誦、通利、廣為他說，尚為法器決定無疑，何況精勤如理修習？如是有情關閉一切惡趣險徑、開闢一切善趣夷涂，常見一切諸佛菩薩，降伏一切外道他論、摧滅一切暴惡魔軍，凈菩提道，安立妙覺履踐如來所行之路。」

復言：「世尊！若諸有情聽聞如是所說法門，信解、受持、乃至精勤如理修習，我當與其一切眷屬恭敬供養是善男子、善女人等。世尊！若有村城、聚落、國邑、王都——受持、讀誦、開解、流通此法門

【現代漢語翻譯】現代漢語譯本『如果眾生能夠得到這樣殊勝的法門，就等於獲得了法的珍寶寶藏；如果眾生能夠相信和理解這樣殊勝的法門，就等於繼承了諸佛的法脈；如果眾生能夠讀誦這樣殊勝的法門，就成為菩薩，與佛為伴；如果眾生能夠接受和奉持這樣殊勝的法門，就等於攝受了無上正法；如果有人供養學習此法的人，應當知道他的住所就有如來；如果有人書寫供養這樣殊勝的法門，就等於攝受了一切福德、一切智慧；如果有人隨喜這個法門，就等於設定了盛大的法會祭祀；如果用這樣殊勝的法門中的一句四句偈為他人演說，就等於已經獲得了不退轉的地位；如果善男子或善女人能夠對這樣殊勝的法門信解、忍受、愛樂、觀察，就等於在無上正等菩提上已經得到了授記。』

《說無垢稱經》法供養品第十三

這時，天帝釋（Devendra，眾神之王）對佛說：『世尊！我雖然從佛和妙吉祥（Manjushri，文殊菩薩）那裡聽過許多百千種法門的差別，但從未聽過像這樣所說的不可思議自在神變解脫法門。依我理解佛所說的意義，如果眾生聽聞這樣所說的法門，相信、理解、接受、奉持、讀誦、通達、廣為他人解說，尚且可以成為法器，決定無疑，更何況精勤如理地修習？這樣的眾生能夠關閉一切惡趣的危險道路，開闢一切善趣的平坦道路，常見一切諸佛菩薩，降伏一切外道邪說，摧毀一切暴惡的魔軍，清凈菩提之道，安立妙覺，踐行如來所走過的道路。』

又說：『世尊！如果眾生聽聞這樣所說的法門，相信、理解、接受、奉持、乃至精勤如理地修習，我將和我的所有眷屬一起恭敬供養這些善男子、善女人等。世尊！如果有村莊、城鎮、聚落、國都——受持、讀誦、開解、流通這個法門

【English Translation】 English version 『If sentient beings obtain such a supreme Dharma (law, teaching) gate, they will have obtained a treasure trove of Dharma jewels. If sentient beings believe and understand such a supreme Dharma gate, they will be continuing the lineage of all Buddhas. If sentient beings recite such a supreme Dharma gate, they will become Bodhisattvas (enlightenment beings), accompanied by Buddhas. If sentient beings accept and uphold such a supreme Dharma gate, they will be embracing the unsurpassed Right Dharma. If someone makes offerings to those who study this Dharma, know that the Tathagata (Buddha) is present in their dwelling. If someone writes and makes offerings to such a supreme Dharma gate, they will be embracing all blessings and all wisdom. If someone rejoices in this Dharma gate, they will be establishing a great Dharma offering. If one uses a four-line verse from such a supreme Dharma gate to explain it to others, they will have attained the stage of non-retrogression. If a virtuous man or virtuous woman can believe, understand, endure, love, and contemplate such a supreme Dharma gate, they will have received a prediction of unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi).』

Chapter Thirteen: Dharma Offerings from the Vimalakirti Nirdesa Sutra (Saying of Immaculate Name Sutra)

At that time, Devendra (Shakra, King of the Gods) said to the Buddha: 『World Honored One! Although I have heard many hundreds of thousands of different Dharma gates from the Buddha and Manjushri (Gentle Glory), I have never heard of such an inconceivable, self-mastering, miraculous liberation Dharma gate as this. As I understand the meaning of what the Buddha has said, if sentient beings hear such a Dharma gate, believe, understand, accept, uphold, recite, master, and widely explain it to others, they are already vessels of the Dharma, without a doubt. How much more so if they diligently cultivate it according to the Dharma? Such sentient beings will close all dangerous paths to evil destinies, open up all smooth paths to good destinies, constantly see all Buddhas and Bodhisattvas, subdue all heretical doctrines, destroy all violent and evil demon armies, purify the path to Bodhi (enlightenment), establish wonderful enlightenment, and tread the path walked by the Tathagatas.』

He further said: 『World Honored One! If sentient beings hear such a Dharma gate, believe, understand, accept, uphold, and even diligently cultivate it according to the Dharma, I will, together with all my retinue, respectfully make offerings to these virtuous men and virtuous women. World Honored One! If there are villages, towns, settlements, kingdoms, or capital cities—that uphold, recite, explain, and circulate this Dharma gate

處——我亦與其一切眷屬為聞法故共詣其所，諸未信者當令其信，諸已信者如法護持令無障難。」

爾時，世尊告天帝釋：「善哉善哉！如汝所說，汝今乃能隨喜如來所說如是微妙法門。天帝當知：過去、未來、現在諸佛所有無上正等菩提，皆于如是所說法門略說開示。是故，若有諸善男子或善女人聽聞如是所說法門，信解、受持、讀誦、通利、廣為他說、書寫供養，即為供養過去、未來、現在諸佛。

「又，天帝釋！假使三千大千世界滿中如來——譬如甘蔗及竹葦、麻稻、山林等——若善男子或善女人經於一劫或一劫餘，恭敬尊重、讚歎承事，以諸天人一切上妙安樂供具、一切上妙安樂所居，奉施供養于諸如來。般涅槃后供養一一全身舍利，以七珍寶起窣堵波——縱廣量等四洲世界，其形高峻上至梵天，表柱、輪盤、香花、幡蓋、眾珍、伎樂嚴飾第一——如是建立一一如來七寶莊嚴窣堵波已，經於一劫或一劫餘，以諸天人一切上妙花鬘、燒香、涂香、末香、衣服、幡蓋、寶幢、燈輪、眾珍、伎樂、種種供具恭敬尊重、讚歎供養。于意云何？是善男子或善女人由此因緣獲福多不？」

天帝釋言：「甚多，世尊！難思，善逝！百千俱胝那庾多劫亦不能說其福聚量。」

佛告天帝：「如是如是。

【現代漢語翻譯】現代漢語譯本：『如果有人講說這部《大般若波羅蜜多》（Mahā-prajñāpāramitā）法門，我以及我的一切眷屬，爲了聽聞佛法，會一同前往他所在之處。對於那些尚未生起信心的人，我會讓他們生起信心；對於那些已經生起信心的人，我會如法地護持他們，使他們沒有障礙和困難。』

這時，世尊告訴天帝釋（Śakra devānām indra，眾神之王）說：『很好，很好！正如你所說的那樣，你現在能夠隨喜如來所說的如此微妙的法門。天帝應當知道：過去、未來、現在諸佛所有的無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟），都是通過像這樣所說的法門來簡略地開示的。因此，如果有善男子或善女人聽聞像這樣所說的法門，並且信解、受持、讀誦、通達、廣泛地為他人解說、書寫供養，那就是在供養過去、未來、現在諸佛。』

『此外，天帝釋！假設三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，一個包含十億個世界的宇宙）都充滿了如來（Tathāgata，佛的稱號）——就像甘蔗、竹葦、麻稻、山林一樣密集——如果有善男子或善女人，用一劫或超過一劫的時間，恭敬尊重、讚歎承事，用諸天和人的一切上妙安樂的供具、一切上妙安樂的住所，奉獻供養這些如來。在如來般涅槃（parinirvāṇa，佛的圓寂）之後，供養每一位如來的全身舍利（śarīra，遺骨），用七種珍寶建造佛塔（stūpa）——佛塔的縱廣相當於四大洲的世界，它的形狀高聳入雲，直達梵天（Brahma，創造神），表柱、輪盤、香花、幡蓋、各種珍寶、伎樂都裝飾得非常精美——像這樣建立起每一位如來的七寶莊嚴的佛塔之後，再用一劫或超過一劫的時間，用諸天和人的一切上妙花鬘、燒香、涂香、末香、衣服、幡蓋、寶幢、燈輪、各種珍寶、伎樂、種種供具，恭敬尊重、讚歎供養。你認為怎麼樣？這位善男子或善女人，由此因緣所獲得的福德多不多呢？』

天帝釋說：『非常多，世尊！難以思議，善逝（Sugata，佛的稱號）！用百千俱胝那由他劫（koṭi-nāyuta-kalpa，極長的時間單位）也無法說盡他所獲得的福德的聚集的數量。』

佛告訴天帝說：『是的，是的。』

【English Translation】 English version: 『If someone expounds this Dharma-gate of the Mahā-prajñāpāramitā (Great Perfection of Wisdom), I, along with all my retinue, will go to where they are for the sake of hearing the Dharma. For those who have not yet believed, I will cause them to believe; for those who have already believed, I will protect and uphold them according to the Dharma, so that they have no obstacles or difficulties.』

At that time, the World-Honored One said to Śakra devānām indra (Lord of the Gods): 『Excellent, excellent! As you have said, you are now able to rejoice in the Tathāgata』s (Thus-Gone One) exposition of such a subtle Dharma-gate. Śakra, you should know that all the unsurpassed, right, and perfect bodhi (enlightenment) of the Buddhas of the past, future, and present are briefly revealed and expounded through such Dharma-gates. Therefore, if there are good men or good women who hear such Dharma-gates, and believe, understand, receive, uphold, read, recite, master, widely explain them to others, write them down, and make offerings to them, they are making offerings to the Buddhas of the past, future, and present.』

『Furthermore, Śakra devānām indra! Suppose the three-thousand great-thousand world-system (trisāhasra-mahāsāhasra-loka-dhātu, a universe containing a billion worlds) were filled with Tathāgatas (Buddhas) – as dense as sugarcane, bamboo reeds, hemp, rice paddies, and forests – if a good man or good woman, for one kalpa (eon) or more, respectfully honored, praised, and served them, offering to these Tathāgatas all the supreme and wonderful blissful offerings of gods and humans, and all the supreme and wonderful blissful dwellings. After their parinirvāṇa (final passing), they would offer to each and every complete śarīra (relic), building stūpas (stupas) with the seven precious jewels – the length and width equal to the four continents, their shape tall and reaching up to the Brahma (creator god) heaven, with pillars, wheel-discs, incense, flowers, banners, canopies, various jewels, and musical instruments, adorned in the most excellent way – having established such a seven-jeweled adorned stūpa for each Tathāgata, they would then, for one kalpa or more, respectfully honor, praise, and make offerings with all the supreme and wonderful flower garlands, burning incense, scented ointments, powdered incense, clothing, banners, canopies, jeweled banners, lamp wheels, various jewels, musical instruments, and various offerings of gods and humans. What do you think? Would this good man or good woman gain much merit from this cause?』

Śakra devānām indra said: 『Very much, World-Honored One! Inconceivable, Sugata (Well-Gone One)! Even hundreds of thousands of koṭi-nāyuta-kalpas (extremely long periods of time) would not be able to express the measure of their accumulation of merit.』

The Buddha said to Śakra: 『So it is, so it is.』

吾今復以誠言語汝：若善男子或善女人聽聞如是不可思議自在神變解脫法門，信解、受持、讀誦、宣說，所獲福聚甚多於彼。所以者何？諸佛無上正等菩提從此生故，唯法供養乃能供養如是法門，非以財物。天帝當知：無上菩提功德多故，供養此法其福甚多。」

爾時，世尊告天帝釋：「乃往過去不可思議不可稱量無數大劫有佛出世，名曰藥王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊。彼佛世界名曰大嚴，劫名嚴凈。藥王如來壽量住世二十中劫，其聲聞僧有三十六俱胝那庾多數、其菩薩眾十二俱胝。

「時有輪王名曰寶蓋，成就七寶主四大洲，具足千子端嚴勇健能伏他軍。時王寶蓋與其眷屬，滿五中劫恭敬尊重、讚歎承事藥王如來，以諸天人一切上妙安樂供具、一切上妙安樂所居，奉施供養。過五劫已，時寶蓋王告其千子：『汝等當知：我已供養藥王如來，汝等今者亦當如我奉施供養。』於是，千子聞父王教歡喜敬受，皆曰：『善哉，一切協同滿五中劫。』與其眷屬恭敬尊重、讚歎承事藥王如來，以諸人天一切上妙安樂供具、一切上妙安樂所居，奉施供養。

「時一王子名為月蓋，獨處閑寂作是思惟：『我等於今如是殷重恭敬供養藥王如來，頗有其餘恭

【現代漢語翻譯】現代漢語譯本：我現在再以誠實的話語告訴你：如果善男子或善女人聽聞這樣不可思議自在神變解脫法門，並且深信理解、接受奉持、讀誦、宣講，所獲得的福德積聚比那（之前的供養）還要多。為什麼呢？因為諸佛無上的正等菩提是從這（法門）產生的，只有用佛法供養才能真正供養這樣的法門，而不是用財物。天帝應該知道：無上菩提的功德非常多，供養這個法門的福德也非常多。』

當時，世尊告訴天帝釋（Indra）：『在過去不可思議不可稱量無數大劫之前，有佛出世，名為藥王如來（Bhaisajyaraja Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan）。那位佛的世界名為大嚴，劫名為嚴凈。藥王如來的壽命住世二十中劫，他的聲聞僧有三十六俱胝那庾多（koti-niyuta，巨大的數字單位）那麼多，他的菩薩眾有十二俱胝。

『當時有一位輪王（Chakravartin）名為寶蓋，成就七寶，統治四大洲，具有一千個兒子，個個端正莊嚴、勇猛強健，能夠降伏敵軍。當時的寶蓋王和他的眷屬，用五個中劫的時間，恭敬尊重、讚歎承事藥王如來，用諸天和人的一切上妙安樂的供具、一切上妙安樂的住所，奉獻佈施供養。過了五個劫之後，寶蓋王告訴他的千個兒子：『你們應當知道：我已經供養藥王如來，你們現在也應當像我一樣奉獻佈施供養。』於是，千個兒子聽到父王的教誨，歡喜敬受，都說：『好啊，我們一切協同，用滿五個中劫的時間。』和他們的眷屬一起，恭敬尊重、讚歎承事藥王如來，用諸人和天的一切上妙安樂的供具、一切上妙安樂的住所，奉獻佈施供養。

『當時，一位王子名為月蓋，獨自一人在閑靜的地方這樣思惟：『我們現在這樣慇勤鄭重地恭敬供養藥王如來，還有沒有其他的恭

【English Translation】 English version: 'I will now speak to you again with truthful words: If a virtuous man or virtuous woman hears of this inconceivable, self-mastering, magically transformative liberation Dharma-gate, and with faith understands, accepts, upholds, recites, and proclaims it, the accumulation of merit they obtain will be far greater than that (previous offering). Why is this? Because the unsurpassed, complete, and perfect enlightenment of all Buddhas arises from this (Dharma-gate). Only Dharma-offerings are capable of truly offering to such a Dharma-gate, not material possessions. Emperor of Gods, you should know: Because the merit of unsurpassed enlightenment is vast, offering to this Dharma is exceedingly meritorious.'

At that time, the World-Honored One said to Shakra, Lord of the Devas (Indra): 'In the past, immeasurable, uncountable, countless great kalpas ago, a Buddha appeared in the world named Bhaisajyaraja Tathagata (Medicine King Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacarana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World-Honored One). That Buddha's world was named Great Adornment, and the kalpa was named Pure Adornment. Bhaisajyaraja Tathagata's lifespan was twenty intermediate kalpas, and his assembly of Shravakas (Voice-Hearers) numbered thirty-six koti-niyutas (a large number), and his assembly of Bodhisattvas numbered twelve kotis.

'At that time, there was a Chakravartin (Wheel-Turning King) named Treasure Canopy, who possessed the seven treasures and ruled over the four continents, possessing a thousand sons, each handsome, dignified, brave, and strong, capable of subduing enemy armies. King Treasure Canopy and his retinue, for five intermediate kalpas, respectfully honored, praised, and served Bhaisajyaraja Tathagata, offering and bestowing all the most wonderful and blissful offerings of gods and humans, and all the most wonderful and blissful dwellings. After five kalpas had passed, King Treasure Canopy said to his thousand sons: 'You should know: I have already made offerings to Bhaisajyaraja Tathagata, and you should now also offer and bestow offerings as I have done.' Thereupon, the thousand sons, hearing their father's instruction, joyfully accepted it, and all said: 'Excellent, we will all together spend five intermediate kalpas.' Together with their retinues, they respectfully honored, praised, and served Bhaisajyaraja Tathagata, offering and bestowing all the most wonderful and blissful offerings of humans and gods, and all the most wonderful and blissful dwellings.

'At that time, one prince named Moon Canopy, dwelling alone in solitude, thought to himself: 'We are now so diligently and respectfully making offerings to Bhaisajyaraja Tathagata. Is there any other way to make even more respectful'

敬供養最上、最勝、過於此不？』以佛神力，于上空中有天發聲告王子曰：『月蓋當知：諸供養中，其法供養最為殊勝。』即問：『云何名法供養？』天答：『月蓋！汝可往問藥王如來：「世尊！云何名法供養？」佛當爲汝廣說開示。』

「王子月蓋聞天語已，即便往詣藥王如來，恭敬慇勤頂禮雙足，右繞三匝卻住一面白言：『世尊！我聞一切諸供養中，其法供養最為殊勝，此法供養其相云何？』

「藥王如來告王子曰：『月蓋當知：法供養者，謂于諸佛所說經典——微妙甚深似甚深相，一切世間極難信受、難度、難見，幽玄細密，無染了義，非分別知；菩薩藏攝總持經王，佛印所印分別開示不退法輪，六到彼岸由斯而起，善攝一切所應攝受；菩提分法正所隨行，七等覺支親能導發，辯說開示大慈大悲，拔濟引安諸有情類，遠離一切見趣魔怨；分別闡揚甚深緣起，辯內無我、外無有情，於二中間無壽命者、無養育者，畢竟無有；補特伽羅性空，無相、無愿、無作、無起；相應能引妙覺、能轉法輪，天、龍、藥叉、健達縛等咸共尊重稱歎供養；引導眾生大法供養，圓滿眾生大法祠祀，一切聖賢悉皆攝受；開發一切菩薩妙行，真實法義之所歸依，最勝無礙由斯而起；詳說諸法無常有苦、無我寂靜，發生四種法

【現代漢語翻譯】現代漢語譯本：『以最上、最勝的供養來敬獻，還有比這更好的嗎？』憑藉佛的神力，在上空中有一位天人發聲告訴月蓋王子說：『月蓋你應該知道：所有的供養中，以法供養最為殊勝。』月蓋王子就問：『什麼叫做做法供養？』天人回答說：『月蓋！你可以去問藥王如來：『世尊！什麼叫做做法供養？』佛會為你詳細解說開示。』

『月蓋王子聽了天人的話后，就前往藥王如來（Bhaisajya-raja Tathagata）處，恭敬慇勤地頂禮藥王如來的雙足，然後向右繞行三圈，退到一邊稟告說：『世尊！我聽說一切供養中，法供養最為殊勝，這法供養的相狀是怎樣的呢？』

『藥王如來告訴月蓋王子說：『月蓋你應該知道：法供養是指對於諸佛所說的經典——微妙而又深奧，看似極其深奧的表象，一切世間極難相信接受、難以理解、難以見到，幽深玄妙而又細緻精密，沒有染污的究竟之義，不是通過分別思量可以理解的；菩薩藏所攝持的總持經王（Dharani-raja），佛印所印證，分別開示不退轉的法輪（Dharmacakra），六到彼岸（Paramita）由此而生起，善巧地攝受一切所應該攝受的；菩提分法（Bodhipaksa-dharma）正確地隨之而行，七等覺支（Sapta-bodhyangani）親自能夠引導啓發，辯才無礙地解說開示大慈大悲，救拔濟助引導安穩一切有情眾生，遠離一切見解、趣味、魔的侵擾；分別闡揚甚深的緣起（Pratitya-samutpada），辯說內在沒有我（Atman）、外在沒有有情（Sattva），在這二者中間沒有壽命者、沒有養育者，畢竟是空無所有的；補特伽羅（Pudgala）自性是空性的，無相（Animitta）、無愿（Apranihita）、無作（Anabhisaṃskāra）、無起；相應能夠引生微妙的覺悟、能夠轉動法輪，天（Deva）、龍（Naga）、藥叉（Yaksa）、健達縛（Gandharva）等都共同尊重稱讚供養；引導眾生的大法供養，圓滿眾生的大法祭祀，一切聖賢都全部攝受；開發一切菩薩的微妙行為，真實法義所歸依之處，最殊勝無礙的智慧由此而生起；詳細解說諸法無常、有苦、無我、寂靜，從而生起四種法

【English Translation】 English version: 『Is there any offering that is superior and more excellent than offering the best and most supreme?』 By the Buddha's spiritual power, a voice from the sky above told Prince Moon-cover: 『Moon-cover, you should know that among all offerings, the Dharma offering is the most excellent.』 Then he asked: 『What is called Dharma offering?』 The Deva replied: 『Moon-cover! You can go and ask the Tathagata Bhaisajya-raja (Medicine King Tathagata): 『World Honored One! What is called Dharma offering?』 The Buddha will explain and reveal it to you in detail.』

『After Prince Moon-cover heard the Deva's words, he went to the Tathagata Bhaisajya-raja, respectfully and earnestly prostrated at the feet of the Tathagata Bhaisajya-raja, circumambulated him three times to the right, and then stood to one side and said: 『World Honored One! I have heard that among all offerings, the Dharma offering is the most excellent. What is the nature of this Dharma offering?』

『The Tathagata Bhaisajya-raja told Prince Moon-cover: 『Moon-cover, you should know that Dharma offering refers to the sutras spoken by all the Buddhas—subtle and profound, seemingly extremely profound in appearance, extremely difficult for all the world to believe and accept, difficult to understand, difficult to see, deep and mysterious, and subtle and precise, with undefiled ultimate meaning, not knowable through conceptual thinking; the Dharani-raja (Total Retention King) contained within the Bodhisattva-pitaka, sealed by the Buddha's seal, separately revealing and expounding the irreversible Dharma wheel (Dharmacakra), the six Paramitas (to the other shore) arise from this, skillfully gathering all that should be gathered; the Bodhipaksa-dharma (factors of enlightenment) are correctly followed, the seven Sapta-bodhyangani (limbs of enlightenment) can personally guide and inspire, eloquently explaining and revealing great compassion and great pity, rescuing, aiding, guiding, and securing all sentient beings, staying away from all views, interests, and demonic influences; separately expounding the profound Pratitya-samutpada (dependent origination), arguing that internally there is no Atman (self), externally there are no Sattva (sentient beings), and in between these two there is no life-span, no nurturer, ultimately there is nothing; the Pudgala (person) is empty in nature, without Animitta (signless), without Apranihita (wishless), without Anabhisaṃskāra (effortless), without arising; correspondingly able to induce wonderful enlightenment, able to turn the Dharma wheel, Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), etc., all together respect, praise, and make offerings; guiding sentient beings with great Dharma offerings, fulfilling sentient beings with great Dharma sacrifices, all sages and virtuous ones are all gathered; developing all the wonderful practices of Bodhisattvas, the place where the true Dharma meaning is relied upon, the most excellent and unobstructed wisdom arises from this; explaining in detail that all dharmas are impermanent, have suffering, are without self, and are peaceful and quiet, thereby giving rise to the four kinds of Dharma

嗢拖南，遣除一切慳貪、毀禁、瞋恨、懈怠、妄念、惡慧，驚怖一切外道邪論、惡見、執著，開發一切有情善法增上勢力，摧伏一切惡魔軍眾；諸佛聖賢共所稱歎，能除一切生死大苦、能示一切涅槃大樂，三世十方諸佛共說——於是經典若樂聽聞、信解、受持、讀誦、通利，思惟觀察甚深義趣，令其顯著施設安立，分別開示明瞭現前，復廣為他宣揚辯說，方便善巧攝護正法，如是一切名法供養。

「『複次，月蓋！法供養者，謂于諸法如法調伏，及於諸法如法修行。隨順緣起，離諸邪見，修習無生，不起法忍，悟入無我及無有情。于諸因緣無違、無諍、不起異議，離我我所、無所攝受。依趣于義、不依于文，依趣于智、不依于識，依趣了義所說契經、終不依于不了義說世俗經典而生執著，依趣法性、終不依于補特伽羅見有所得。如其性相悟解諸法，入無藏攝滅阿賴耶，息除無明乃至老、死，息除愁嘆、憂苦、熱惱，觀察如是十二緣起無盡引發、常所引發，愿諸有情舍諸見趣。如是名為上法供養。』」

佛告天帝：「王子月蓋從藥王佛聞說如是上法供養，得順法忍，即脫寶衣、諸莊嚴具，奉施供養藥王如來，白言：『世尊！我願于佛般涅槃后攝受正法，作法供養護持正法。唯愿如來以神通力哀愍加威，令得

【現代漢語翻譯】現代漢語譯本：嗢拖南（Udanan，總結），遣除一切慳貪、毀禁、瞋恨、懈怠、妄念、惡慧，驚怖一切外道邪論、惡見、執著，開發一切有情善法增上勢力，摧伏一切惡魔軍眾；諸佛聖賢共所稱歎，能除一切生死大苦、能示一切涅槃大樂，三世十方諸佛共說——於是經典若樂聽聞、信解、受持、讀誦、通利，思惟觀察甚深義趣，令其顯著施設安立，分別開示明瞭現前，復廣為他宣揚辯說，方便善巧攝護正法，如是一切名法供養。

『複次，月蓋（Chandra-garbha）！法供養者，謂于諸法如法調伏，及於諸法如法修行。隨順緣起，離諸邪見，修習無生，不起法忍，悟入無我及無有情。于諸因緣無違、無諍、不起異議，離我我所、無所攝受。依趣于義、不依于文，依趣于智、不依于識，依趣了義所說契經、終不依于不了義說世俗經典而生執著，依趣法性、終不依于補特伽羅（Pudgala，人）見有所得。如其性相悟解諸法，入無藏攝滅阿賴耶（Ālaya，藏識），息除無明乃至老、死，息除愁嘆、憂苦、熱惱，觀察如是十二緣起無盡引發、常所引發，愿諸有情舍諸見趣。如是名為上法供養。』

佛告天帝（Devendra）：「王子月蓋（Chandra-garbha）從藥王佛（Bhaisajya-raja Buddha）聞說如是上法供養，得順法忍，即脫寶衣、諸莊嚴具，奉施供養藥王如來（Bhaisajya-raja Tathagata），白言：『世尊！我願于佛般涅槃后攝受正法，作法供養護持正法。唯愿如來以神通力哀愍加威，令得

【English Translation】 English version: Udanan (Udanan, summary), eliminating all stinginess, violation of precepts, hatred, laziness, false thoughts, and evil wisdom, frightening all heretical doctrines, evil views, and attachments of external paths, developing the increasing power of all sentient beings' good dharmas, subduing all the armies of evil demons; praised by all Buddhas, sages, and virtuous ones, able to remove all the great suffering of birth and death, able to show all the great bliss of Nirvana, spoken by all Buddhas in the three times and ten directions—therefore, if one delights in hearing, believing, understanding, receiving, upholding, reading, reciting, mastering, contemplating and observing the profound meaning, making it manifest, establishing it, distinguishing and revealing it clearly, and further widely proclaiming and explaining it to others, skillfully protecting the Dharma, all of this is called Dharma offering.

'Furthermore, Chandra-garbha (Chandra-garbha, Moon Essence)! Dharma offering means subduing all dharmas according to the Dharma and practicing all dharmas according to the Dharma. Following dependent origination, being free from all wrong views, cultivating non-arising, not giving rise to Dharma forbearance, realizing no-self and no sentient beings. Having no conflict, no dispute, and no disagreement in all causes and conditions, being free from self and what belongs to self, not being attached to anything. Relying on the meaning, not relying on the words; relying on wisdom, not relying on consciousness; relying on the definitive sutras, never relying on the non-definitive worldly scriptures and becoming attached; relying on the Dharma nature, never relying on the Pudgala (Pudgala, person) view and seeing something to be gained. Understanding all dharmas according to their nature and characteristics, entering the non-hidden collection and extinguishing the Ālaya (Ālaya, store consciousness), ceasing ignorance and even old age and death, ceasing sorrow, lamentation, suffering, distress, and agitation, observing the twelve links of dependent origination as endlessly arising and constantly arising, wishing all sentient beings to abandon all views and tendencies. This is called the supreme Dharma offering.'

The Buddha told Devendra (Devendra, Lord of the Gods): 'Prince Chandra-garbha (Chandra-garbha, Moon Essence) heard about such supreme Dharma offering from Bhaisajya-raja Buddha (Bhaisajya-raja Buddha, Medicine King Buddha), obtained Dharma forbearance in accordance with the Dharma, immediately took off his precious clothes and all his ornaments, and offered them to Bhaisajya-raja Tathagata (Bhaisajya-raja Tathagata, Medicine King Thus Come One), saying: 'World Honored One! I wish to receive and uphold the Dharma after the Buddha's Parinirvana, make Dharma offerings, and protect the Dharma. May the Thus Come One, with his supernatural power, have compassion and add his majestic power, so that I may obtain'

無難降伏魔怨，護持正法修菩薩行。』藥王如來既知月蓋增上意樂，便記之曰：『汝于如來般涅槃后能護法城。』

「時彼王子得聞授記歡喜踴躍，即于藥王如來住世聖法教中以清凈信棄捨家法、趣于非家。既出家已，勇猛精進修諸善法；勤修善故，出家未久獲五神通，至極究竟得陀羅尼無斷妙辯。

「藥王如來般涅槃后，以其所得神通智力，經十中劫隨轉如來所轉法輪。月蓋苾芻滿十中劫隨轉法輪護持正法，勇猛精進，安立百千俱胝有情令于無上正等菩提得不退轉、教化十四那庾多生令于聲聞獨一覺乘心善調順、方便引導無量有情令生天上。」

佛告天帝：「彼時寶蓋轉輪王者豈異人乎？勿生疑惑、莫作異觀。所以者何？應知即是寶焰如來。其王千子即賢劫中有千菩薩次第成佛——最初成佛名迦洛迦孫䭾如來，最後成佛名曰盧至，四已出世，余在當來。彼時護法月蓋王子豈異人乎？即我身是。天帝當知：我說一切于諸佛所設供養中，其法供養最尊、最勝、最上、最妙、最為無上。是故，天帝！欲于佛所設供養者，當法供養，無以財物。」

說無垢稱經囑累品第十四

爾時，佛告慈氏菩薩：「吾今以是無量無數百千俱胝那庾多劫所集無上正等菩提所流大法付囑于汝。如是經典——佛威

【現代漢語翻譯】現代漢語譯本：能毫無困難地降伏魔怨，護持正法，修行菩薩行。』藥王如來知道月蓋（Moon Cover）王子增上的意樂，便為他授記說：『你在如來般涅槃（Parinirvana，完全的涅槃）后能夠守護佛法之城。』『當時那位王子聽聞授記，歡喜踴躍，就在藥王如來住世的聖法教導中，以清凈的信心捨棄了在家生活，走向非家的出家之路。出家之後，他勇猛精進地修習各種善法；由於勤奮修習善法，出家不久就獲得了五神通，達到極高的境界，得到了陀羅尼（Dharani，總持）無礙的巧妙辯才。『藥王如來般涅槃后，他以所獲得的神通智力，經歷了十個中劫，隨順轉動如來所轉的法輪（Dharmacakra，佛法之輪）。月蓋（Moon Cover）比丘（Bhikkhu，出家男子）滿了十個中劫，隨順轉動法輪，護持正法，勇猛精進，安置百千俱胝的有情，使他們在無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉，教化十四那庾多（Nayuta，極大數目）眾生，使他們對聲聞乘（Śrāvakayāna，聲聞乘）、獨覺乘（Pratyekabuddhayana，緣覺乘）的心善於調伏順從，方便引導無量有情往生天上。』佛告訴天帝釋（Śakra）：『那時寶蓋（Jeweled Canopy）轉輪王（Cakravartin，統治世界的理想君主）難道是別人嗎？不要產生疑惑，不要作其他的想法。為什麼呢？應當知道他就是寶焰如來（Ratnarci Buddha）。那位國王的千子就是賢劫（Bhadrakalpa，現在這個賢善劫）中將有千位菩薩次第成佛——最初成佛的名號是迦洛迦孫䭾如來（Krakucchanda Buddha），最後成佛的名號是盧至如來（Rucika Buddha），其中四位已經出世，其餘的將在未來出現。那時護法的月蓋（Moon Cover）王子難道是別人嗎？就是我的前身。天帝釋應當知道：我說在一切對諸佛的供養中，法供養是最尊貴的、最殊勝的、最上的、最微妙的、最為無上的。所以，天帝釋！想要對佛進行供養的人，應當用法供養，不要用財物供養。』《說無垢稱經·囑累品》第十四這時，佛告訴慈氏菩薩（Maitreya Bodhisattva）：『我現在將這無量無數百千俱胝那庾多劫所積累的無上正等菩提所流出的大法，付囑給你。像這樣的經典——憑藉佛的威

【English Translation】 English version: 『[He is] without difficulty subduing demonic hindrances, protecting and upholding the True Dharma, and cultivating the conduct of a Bodhisattva.』 The Tathagata（如來，Thus Come One） Medicine King, knowing that Moon Cover (Candrachchada) Prince had increasing aspiration, then predicted of him, saying: 『After the Parinirvana（完全的涅槃，complete Nirvana） of the Tathagata, you will be able to protect the city of Dharma.』『At that time, that prince, having heard the prediction, rejoiced and leaped for joy. Then, within the sacred Dharma teachings of the Tathagata Medicine King abiding in the world, with pure faith, he abandoned his household life and went forth into homelessness. Having gone forth, he vigorously and diligently cultivated all good Dharmas; because of diligently cultivating good Dharmas, before long after going forth, he obtained the five supernormal powers, reaching the ultimate attainment, obtaining the Dharani（總持，mantra） of unobstructed and wonderful eloquence. 『After the Parinirvana of the Tathagata Medicine King, with the supernormal power and wisdom he had obtained, for ten intermediate kalpas（劫，eon）, he followed and turned the Dharma wheel (Dharmacakra, 佛法之輪) turned by the Tathagata. The Bhikkhu（比丘，monk） Moon Cover (Candrachchada) for ten intermediate kalpas followed and turned the Dharma wheel, protecting and upholding the True Dharma, vigorously and diligently, establishing hundreds of thousands of kotis（俱胝，a large number） of sentient beings, causing them to attain non-retrogression in Anuttara-samyak-sambodhi（無上正等正覺， unsurpassed perfect enlightenment）, teaching and transforming fourteen nayutas（那庾多，a large number） of beings, causing their minds to be well-tamed and compliant in the Śrāvakayāna（聲聞乘，hearer vehicle） and Pratyekabuddhayana（獨覺乘，solitary realizer vehicle）, skillfully guiding immeasurable sentient beings to be born in the heavens.』 The Buddha told Śakra（天帝釋，lord of the devas）: 『Was the Cakravartin（轉輪王，wheel-turning king） Jeweled Canopy (Ratnachattra) at that time someone different? Do not give rise to doubt, do not make different views. Why? You should know that he was the Tathagata Ratnarci (寶焰如來). The thousand sons of that king are the thousand Bodhisattvas in the Bhadrakalpa（賢劫，fortunate eon） who will successively become Buddhas—the first to become a Buddha is named Krakucchanda Buddha（迦洛迦孫䭾如來）, the last to become a Buddha is named Rucika Buddha（盧至如來）, four have already appeared in the world, the rest will appear in the future. Was the Dharma-protecting Prince Moon Cover (Candrachchada) at that time someone different? He was myself. Śakra, you should know: I say that among all offerings made to the Buddhas, the Dharma offering is the most honored, the most supreme, the most excellent, the most wonderful, the most unsurpassed. Therefore, Śakra! Those who wish to make offerings to the Buddhas should make Dharma offerings, not material offerings.』 Chapter Fourteen: Entrustments from the Sutra of Vimalakirti At that time, the Buddha told Maitreya Bodhisattva（慈氏菩薩）: 『I now entrust to you this great Dharma flowing from the unsurpassed perfect enlightenment accumulated over immeasurable, countless, hundreds of thousands of kotis of nayutas of kalpas. Such Sutras—by the power of the Buddha』s

神力之所住持、佛威神力之所加護——汝于如來般涅槃后五濁惡世，亦以神力住持攝受，于贍部洲廣令流佈無使隱滅。所以者何？于未來世有善男子或善女人、天、龍、藥叉、健達縛等——已種無量殊勝善根、已於無上正等菩提心生趣向勝解廣大——若不得聞如是經典，即當退失無量勝利；若彼得聞如是經典必當信樂，發希有心歡喜頂受。我今以彼諸善男子、善女人等付囑于汝，汝當護念令無障難，於是經典聽聞修學，亦令如是所說法門廣宣流佈。

「慈氏當知：略有二種菩薩相印。何等為二？一者、信樂種種綺飾文詞相印，二者、不懼甚深法門，如其性相悟入相印。若諸菩薩尊重信樂綺飾文詞，當知是為初學菩薩；若諸菩薩於是甚深無染無著不可思議自在神變解脫法門微妙經典無有恐畏，聞已信解、受持、讀誦、令其通利、廣為他說，如實悟入精進修行得出世間清凈信樂，當知是為久學菩薩。

「慈氏當知：略由四緣初學菩薩為自毀傷不能獲得甚深法忍。何等為四？一者、初聞昔所未聞甚深經典，驚怖疑惑，不生隨喜；二者、聞已誹謗輕毀，言：『是經典我昔未聞，從何而至？』三者、見有受持、演說此深法門善男子等不樂親近、恭敬禮拜；四者、后時輕慢、憎嫉、毀辱、誹謗。由是四緣，初學菩薩為

【現代漢語翻譯】現代漢語譯本：你受到神力的住持和佛的威神力加護——你在如來佛般涅槃后的五濁惡世中，也要以神力住持和攝受此經典，在贍部洲（Jambudvipa，指我們所居住的這個世界）廣泛流佈，不要讓它隱沒。為什麼呢？因為在未來世，如果有善男子或善女人、天（Deva，天神）、龍（Naga，印度神話中的蛇神）、藥叉（Yaksa，一種半神）、健達縛（Gandharva，天上的樂神）等——已經種下無量殊勝的善根，已經對無上正等菩提心生起趣向、勝解和廣大的心——如果不能聽聞這樣的經典，就會退失無量的勝利；如果他們能夠聽聞這樣的經典，必定會信樂，發起稀有之心，歡喜地接受和頂戴。我現在把這些善男子、善女人等囑託給你，你應當護念他們，使他們沒有障礙和困難，能夠聽聞、修學這部經典，也要讓這些所說的法門廣為宣揚和流佈。

『慈氏（Maitreya，彌勒菩薩）應當知道：大致有兩種菩薩的相印。哪兩種呢？一是信樂種種華麗的文辭的相印，二是不懼怕甚深法門的，如實地按照它的自性相狀去領悟和進入的相印。如果各位菩薩尊重和信樂華麗的文辭，應當知道這是初學菩薩；如果各位菩薩對於甚深、無染、無著、不可思議、自在神變、解脫法門的微妙經典沒有恐懼，聽聞后信解、受持、讀誦，使它通達流暢，廣泛地為他人解說，如實地領悟和進入，精進修行，得出世間的清凈信樂，應當知道這是久學菩薩。

『慈氏（Maitreya，彌勒菩薩）應當知道：大致由於四種因緣，初學菩薩會自我毀傷，不能獲得甚深法忍。哪四種呢？一是初次聽聞過去從未聽聞過的甚深經典，感到驚恐和疑惑，不生起隨喜之心；二是聽聞后誹謗和輕毀，說：『這部經典我過去從未聽聞過，是從哪裡來的？』三是看到有受持和演說這種甚深法門的善男子等，不喜歡親近、恭敬和禮拜；四是後來輕慢、憎恨、嫉妒、毀辱和誹謗。由於這四種因緣，初學菩薩會自我毀傷。

【English Translation】 English version: By the power of the divine and the added protection of the Buddha's majestic power—after the Tathagata's (Tathagata, meaning 'Thus Gone One', referring to the Buddha) Parinirvana (Parinirvana, the final nirvana or passing away) in the evil world of the five turbidities, you should also uphold and embrace this scripture with divine power, widely spreading it throughout Jambudvipa (Jambudvipa, the continent where we live), not allowing it to be hidden or extinguished. Why is this so? Because in the future, if there are good men or good women, Devas (Deva, gods), Nagas (Naga, serpent deities), Yakshas (Yaksa, a type of semi-divine being), Gandharvas (Gandharva, celestial musicians), etc.—who have already planted immeasurable and excellent roots of goodness, and whose minds have already turned towards, understood, and greatly aspired to the unsurpassed, perfect, and complete Bodhi (Bodhi, enlightenment)—if they do not hear such a scripture, they will lose immeasurable benefits; if they hear such a scripture, they will surely believe and rejoice, generating a rare mind of joy and respectfully accepting it. I now entrust these good men and good women to you; you should protect and care for them, ensuring they have no obstacles or difficulties in hearing and studying this scripture, and also ensure that these teachings are widely proclaimed and disseminated.

'Maitreya (Maitreya, the future Buddha) should know: there are roughly two types of Bodhisattva (Bodhisattva, an enlightened being) seals. What are the two? First, the seal of believing in and delighting in various ornate and embellished words; second, the seal of not fearing profound Dharma (Dharma, the teachings of the Buddha) and realizing and entering it according to its nature and characteristics. If Bodhisattvas respect and believe in ornate and embellished words, know that they are novice Bodhisattvas; if Bodhisattvas have no fear of these profound, undefiled, unattached, inconceivable, self-mastering, miraculous, liberating Dharma (Dharma, the teachings of the Buddha) subtle scriptures, and upon hearing them, believe, understand, uphold, recite, make them fluent, widely explain them to others, truly realize and enter them, diligently practice, and attain pure faith and joy that transcends the world, know that they are Bodhisattvas who have studied for a long time.

'Maitreya (Maitreya, the future Buddha) should know: roughly due to four causes, novice Bodhisattvas harm themselves and cannot obtain deep Dharma (Dharma, the teachings of the Buddha) forbearance. What are the four? First, upon initially hearing profound scriptures they have never heard before, they are frightened and doubtful, and do not generate joy and approval; second, upon hearing them, they slander and belittle them, saying, 'I have never heard of this scripture before; where did it come from?' Third, they do not like to associate with, respect, or bow to the good men who uphold and expound this profound Dharma (Dharma, the teachings of the Buddha); fourth, later they are arrogant, hateful, jealous, abusive, and slanderous. Due to these four causes, novice Bodhisattvas harm themselves.'

自毀傷，不能獲得甚深法忍。

「慈氏當知：略由四緣信解甚深法門菩薩為自毀傷不能速證無生法忍。何等為四？一者、輕蔑發趣大乘未久修行初學菩薩，二者、不樂攝受誨示、教授、教誡，三者、甚深廣大學處不深敬重，四者、樂以世間財施攝諸有情、不樂出世清凈法施。由是四緣信解甚深法門菩薩為自毀傷，不能速證無生法忍。」

慈氏菩薩聞佛語已歡喜踴躍而白佛言：「世尊所說甚為希有，如來所言甚為微妙。如佛所示菩薩過失，我當悉皆究竟遠離；如來所有無量無數百千俱胝那庾多劫所集無上正等菩提所流大法，我當護持，令不隱滅。若未來世諸善男子或善女人求學大乘是真法器，我當令其手得如是甚深經典，與其念力令於此經受持、讀誦、究竟通利、書寫、供養、無倒修行、廣為他說。世尊！後世於是經典若有聽聞、信解、受持、讀誦、通利、無倒修行、廣為他說，當知皆是我威神力住持加護。」

世尊告曰：「善哉善哉！汝為極善，乃能隨喜如來善說，攝受護持如是正法。」

爾時，會中所有此界及與他方諸來菩薩，一切合掌俱發聲言：「世尊！我等亦于如來般涅槃后，各從他方諸別世界皆來至此，護持如來所得無上正等菩提所流大法，令不隱滅，廣宣流佈。若善男子或善女人

【現代漢語翻譯】現代漢語譯本：自毀傷，不能獲得甚深法忍（對甚深佛法的深刻理解和接受）。

彌勒（慈氏，Maitreya）啊，你應該知道：大略由於四種原因，信解甚深法門的菩薩會自我傷害，不能迅速證得無生法忍（對事物不生不滅的深刻理解和接受）。哪四種原因呢？一是輕視剛發心趣向大乘、修行時間不長的初學菩薩；二是不喜歡接受教誨、教授和教誡；三是對甚深廣大的學處不深切地敬重；四是喜歡用世間的財物佈施來攝受有情眾生，不喜歡用出世間的清凈佛法佈施。由於這四種原因，信解甚深法門的菩薩會自我傷害，不能迅速證得無生法忍。

彌勒菩薩聽了佛的話后，歡喜踴躍，對佛說：『世尊所說非常稀有，如來說的非常微妙。如佛所示的菩薩過失，我將全部究竟遠離；如來所有無量無數百千俱胝那庾多劫（極長的時間單位）所積累的無上正等菩提（最高智慧）所流出的大法，我將護持，使它不隱沒。如果未來世有善男子或善女人求學大乘，是真正的法器，我將讓他們容易得到這樣甚深的經典，並給予他們念力，使他們能夠受持、讀誦、究竟通達、書寫、供養這部經典，毫無顛倒地修行，並廣泛地為他人宣說。世尊！後世如果有人對這部經典聽聞、信解、受持、讀誦、通達，毫無顛倒地修行，並廣泛地為他人宣說，應當知道這都是我的威神之力在住持加護。』

世尊說：『好啊好啊！你做得非常好，能夠隨喜如來的善說，攝受護持這樣的正法。』

這時，會中所有此界以及其他方世界的諸位菩薩，都一起合掌發出聲音說：『世尊！我們也在如來般涅槃（佛陀的圓寂）后，各自從其他不同的世界來到這裡，護持如來所得的無上正等菩提所流出的大法，使它不隱沒，廣泛地宣揚流佈。如果有善男子或善女人

【English Translation】 English version: Self-destruction prevents the attainment of profound Dharma-kṣānti (deep understanding and acceptance of profound Buddhist teachings).

『Maitreya (慈氏, the Benevolent One), you should know that, generally speaking, due to four reasons, a Bodhisattva who has faith and understanding in the profound Dharma-door harms themselves and cannot quickly attain Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas). What are the four? First, belittling newly initiated Bodhisattvas who have recently embarked on the Mahāyāna path and are still in the early stages of practice; second, not being receptive to instruction, teaching, and admonition; third, not deeply respecting the profound and vast scope of learning; fourth, delighting in using worldly material gifts to gather sentient beings, and not delighting in giving the pure Dharma-gift that transcends the world. Due to these four reasons, a Bodhisattva who has faith and understanding in the profound Dharma-door harms themselves and cannot quickly attain Anutpattika-dharma-kṣānti.』

Having heard the Buddha's words, Bodhisattva Maitreya rejoiced and said to the Buddha: 『What the World-Honored One has said is extremely rare, and what the Tathāgata (如來, Thus Come One) has spoken is extremely subtle. As the Buddha has shown the faults of Bodhisattvas, I shall completely and ultimately avoid them all. The immeasurable, countless hundreds of thousands of koṭis (俱胝, a large number) of nayutas (那庾多, an even larger number) of kalpas (劫, eons) that the Tathāgata has accumulated to attain Anuttarā-samyak-saṃbodhi (無上正等菩提, unsurpassed perfect enlightenment), the great Dharma that flows from it, I shall protect and maintain, so that it does not disappear. If in the future there are good men or good women who seek to learn the Mahāyāna and are true vessels of the Dharma, I shall make it easy for them to obtain such profound scriptures, and I shall give them the power of mindfulness so that they can uphold, recite, thoroughly understand, write, make offerings to, practice without distortion, and widely proclaim this scripture to others. World-Honored One! In later generations, if anyone hears, believes, understands, upholds, recites, thoroughly comprehends, practices without distortion, and widely proclaims this scripture to others, know that it is all due to the power of my majestic spirit that sustains and protects them.』

The World-Honored One said: 『Excellent, excellent! You are extremely good, being able to rejoice in the Tathāgata's good teachings, and to embrace and protect such a righteous Dharma.』

At that time, all the Bodhisattvas in the assembly, from this world and from other worlds, all joined their palms together and said in unison: 『World-Honored One! We also, after the Tathāgata's Parinirvana (般涅槃, the final passing away of the Buddha), will each come here from different worlds, to protect and maintain the great Dharma that flows from the Anuttarā-samyak-saṃbodhi attained by the Tathāgata, so that it does not disappear, and to widely proclaim and spread it. If there are good men or good women

能於是經聽聞、信解、受持、讀誦、究竟通利、無倒修行、廣為他說，我當護持，與其念力令無障難。」

時此眾中四大天王亦皆合掌同聲白佛：「世尊！若有村城、聚落、國邑、王都——如是法門所流行處——我等皆當與其眷屬並大力將率諸軍眾，為聞法故往詣其所，護持如是所說法門，及能宣說、受持、讀誦此法門者，於四方面百逾繕那皆令安隱，無諸障難、無有伺求得其便者。」

爾時，世尊復告具壽阿難陀曰：「汝應受持如是法門，廣為他說令其流佈。」

阿難陀曰：「我已受持如是法門。世尊！如是所說法門其名何等？我云何持？」

世尊告曰：「如是名為『說無垢稱不可思議自在神變解脫法門』，應如是持。」

時薄伽梵說是經已，無垢稱菩薩、妙吉祥菩薩、具壽阿難陀，及余菩薩、大聲聞眾並諸天人、阿素洛等，聞佛所說，皆大歡喜，信受奉行。

說無垢稱經卷第六

【現代漢語翻譯】現代漢語譯本：『如果有人能夠聽聞、信仰理解、接受奉持、讀誦此經，徹底通達領會，毫無顛倒地修行，並且廣泛地為他人宣說，我應當護持此人，並使其念力沒有障礙和困難。』

當時，此會眾中的四大天王（Caturlokapala，佛教的護法神）也都合掌，同聲對佛說：『世尊！如果有村莊、城鎮、聚落、國家、都城——像這樣的法門所流行的地方——我們都應當與我們的眷屬以及大力將率領的軍隊，爲了聽聞佛法而前往那些地方，護持像這樣所說的法門，以及能夠宣說、接受奉持、讀誦此法門的人，在四面八方一百由旬（Yojana，古印度長度單位）的範圍內，都讓他們安穩，沒有各種障礙和困難，也沒有人伺機尋求機會加害他們。』

當時，世尊又告訴具壽阿難陀（Ananda，佛陀的十大弟子之一）說：『你應該接受奉持這樣的法門，廣泛地為他人宣說，使它流傳開來。』

阿難陀說：『我已經接受奉持這樣的法門。世尊！像這樣所說的法門，它的名字是什麼？我應當如何奉持？』

世尊告訴他說：『這個法門名為『說無垢稱不可思議自在神變解脫法門』，應當這樣奉持。』

當時，薄伽梵（Bhagavan，佛的稱號之一，意為『世尊』）說完這部經后，無垢稱菩薩（Vimalakirti Bodhisattva）、妙吉祥菩薩（Manjusri Bodhisattva）、具壽阿難陀，以及其他的菩薩、大聲聞眾，還有諸天人、阿修羅（Asura，一種神道生物）等，聽聞佛所說，都非常歡喜，信仰接受並恭敬奉行。

《說無垢稱經》卷第六

【English Translation】 English version: 'If anyone can hear, believe, understand, receive, uphold, read, recite this sutra, thoroughly comprehend it, practice it without perversion, and widely proclaim it to others, I shall protect them and ensure that their mindfulness is free from obstacles and difficulties.'

At that time, the Four Great Heavenly Kings (Caturlokapala, the four guardian deities in Buddhism) in the assembly also joined their palms and said in unison to the Buddha: 'World Honored One! If there are villages, towns, settlements, countries, or capital cities—wherever such a Dharma gate is prevalent—we shall, together with our retinues and the mighty generals leading their armies, go to those places for the sake of hearing the Dharma, protect such Dharma gates as have been spoken, and those who can proclaim, receive, uphold, and recite this Dharma gate. Within a hundred yojanas (Yojana, an ancient Indian unit of distance) in all four directions, we shall ensure their peace and security, free from all obstacles and difficulties, and that no one seeks an opportunity to harm them.'

At that time, the World Honored One further said to the Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha): 'You should receive and uphold this Dharma gate, and widely proclaim it to others, so that it may spread.'

Ananda said: 'I have already received and upheld this Dharma gate. World Honored One! What is the name of this Dharma gate that has been spoken? How should I uphold it?'

The World Honored One said: 'This Dharma gate is named 'The Dharma Gate of the Vimalakirti's Inconceivable Liberation with Miraculous Power,' and you should uphold it in this way.'

At that time, after the Bhagavan (Bhagavan, one of the titles of the Buddha, meaning 'World Honored One') had finished speaking this sutra, Vimalakirti Bodhisattva (Vimalakirti Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), the Venerable Ananda, and the other Bodhisattvas, the great assembly of Sravakas (Sravakas, disciples who hear the teachings), as well as the gods, humans, Asuras (Asura, a type of deity or demigod) and others, hearing what the Buddha had said, were all greatly rejoiced, believed, accepted, and respectfully practiced it.

The Vimalakirti Sutra, Volume Six