T14n0477_佛說大方等頂王經

大正藏第 14 冊 No. 0477 佛說大方等頂王經

No. 477 [Nos. 478, 479]

佛說大方等頂王經(一名維摩詰子問)

西晉月氏三藏竺法護譯

聞如是：

一時，佛游于維耶離奈氏樹園，與大比丘眾俱，比丘八百，菩薩一萬——一切大聖神通以達，悉得總持、辯才無礙，攝三世慧至三達智，空無相愿不中取證，行於大慈、奉無蓋哀，不計吾我以度彼岸；通於三世無去來今，曉一切法如幻、化、夢、影、向、野馬、芭蕉、水泡聚沫，解於三處本無所有從緣對生，有利無利、若譽若謗、得名失譽、若苦若樂，以過世間之所有法，因權方便周旋三塗，以超欲界、色界、無色界，解暢道義救度一切；諸天來侍，咨受深法，開發愚心悉入道明。

爾時世尊，明旦著衣持缽，入維耶離城分衛，至維摩詰舍。時維摩詰有子，名曰善思，明旦沐浴以香涂身，體著新衣手執蓮華，與妻室俱上樓閣，觀作妓相娛，宿命德本之所感應。遙見佛來，與聖眾俱入城分衛，現大瑞變，以偈語妻，所說雅頌歌佛功德：

「聞斯和雅音，　　同時今俱作， 　眾妓在其處，　　速徹樓閣上； 　大雄來不疑，　　護世演光輝， 　必以足右指，　　蹈于城門閫。 　

【現代漢語翻譯】 現代漢語譯本 《佛說大方等頂王經》(又名《維摩詰子問》)

西晉月氏三藏竺法護譯

我聽到的是這樣的：

一時，佛陀在維耶離（Vaishali，古印度城市名）的奈氏樹園，與眾多大比丘在一起。有八百比丘，一萬菩薩——他們都是神通廣大的大聖者，完全獲得了總持（dharani，記憶和保持正法的能力）、辯才無礙的境界，掌握了過去、現在、未來三世的智慧，達到了三達智（tevijja，三種智慧），不執著于空、無相、無愿而證得解脫，以大慈之心行事，奉行無私的悲憫，不計較自我，以度過生死輪迴的彼岸；通曉過去、現在、未來三世，明白一切法都如幻象、變化、夢境、影子、迴響、野馬、芭蕉、水泡、聚沫，理解三界（欲界、色界、無色界）原本空無所有，都是因緣和合而生，對於有利或無利、讚譽或誹謗、獲得名聲或失去名聲、痛苦或快樂，都超越了世間的一切法，憑藉權巧方便在三惡道（地獄、餓鬼、畜生）中周旋，以超越欲界、色界、無色界，通暢地理解佛法真義，救度一切眾生；諸天前來侍奉，請教深奧的佛法，開發愚昧的心靈，使他們都進入光明的佛道。

這時，世尊在清晨穿好衣服，拿著缽，進入維耶離城乞食，來到了維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）的住所。當時維摩詰有個兒子，名叫善思（Sudatta），清晨沐浴後用香涂身，身穿新衣，手持蓮花，與妻室一同登上樓閣，觀看歌舞伎樂，這是他宿世的功德所感應。他遠遠地看見佛陀帶領著聖眾進入城中乞食，顯現出巨大的吉祥徵兆，於是用偈語對妻子說，所說的都是讚美佛陀功德的雅頌：

『聽到這和諧美好的聲音， 現在我們一同行動， 眾伎女就在這裡， 快從樓閣上撤離； 大雄（佛陀的稱號）前來無疑， 護世者散發光輝， 必定會用右腳趾， 踩在城門的門檻上。』

【English Translation】 English version The Buddha Speaks the Great Vaipulya Crown Prince Sutra (also known as Vimalakirti's Son's Questions)

Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was dwelling in the Nygrodha Garden in Vaishali (an ancient Indian city), together with a large assembly of bhikshus. There were eight hundred bhikshus and ten thousand bodhisattvas—all great sages who had attained supernatural powers, fully possessed of dharani (the ability to remember and retain the Dharma), unimpeded eloquence, mastering the wisdom of the three times (past, present, and future), and attaining the three knowledges (tevijja). They did not cling to emptiness, signlessness, or wishlessness to attain liberation, but practiced great compassion and offered selfless pity, not calculating self or others in order to cross over to the other shore of samsara. They were versed in the three times, without going, coming, or abiding in the present; understanding all dharmas as illusions, transformations, dreams, shadows, echoes, mirages, banana trees, water bubbles, and foam. They understood that the three realms (desire realm, form realm, and formless realm) were originally empty and arose from dependent origination. They transcended all worldly dharmas, whether beneficial or not, praise or blame, gaining or losing fame, suffering or happiness, skillfully employing expedient means to navigate the three evil paths (hell, hungry ghosts, and animals), transcending the desire realm, form realm, and formless realm, fluently understanding the meaning of the Dharma, and saving all beings. Devas came to attend, seeking profound teachings, developing their ignorant minds, and entering the clear path of the Dharma.

At that time, the World-Honored One, in the early morning, put on his robes, carried his bowl, and entered the city of Vaishali to beg for alms, arriving at the residence of Vimalakirti (a Buddhist lay bodhisattva known for his wisdom and eloquence). Vimalakirti had a son named Sudatta, who, after bathing in the morning and anointing his body with fragrance, put on new clothes, held a lotus flower in his hand, and ascended to the upper floor with his wife, watching the entertainment of musicians and dancers, which was the result of his karmic merits from past lives. He saw the Buddha coming from afar, leading the holy assembly into the city to beg for alms, manifesting great auspicious signs. He then spoke to his wife in verse, praising the Buddha's virtues in elegant hymns:

『Hearing this harmonious and beautiful sound, Let us now act together, The musicians are here, Quickly withdraw from the upper floor; The Great Hero (an epithet for the Buddha) is coming without doubt, The Protector of the World radiates light, He will surely use his right toe, To step on the threshold of the city gate.』

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百鳥諸禽獸，　　發哀悲和聲， 　從古未曾聞，　　如是諸妙向； 　大雄來不疑，　　欲導利眾生， 　今舉右足指，　　以安著門閫。 　我今日睹佛，　　猶寶瓔珞身， 　眾妓不鼓鳴，　　微妙可悅心； 　三千聖無疑，　　威德凈莊嚴， 　必以右足指，　　蹈于城門閫。 　譬如有大缽，　　著池河水至， 　則聞調和音，　　周遍其土地； 　人中天無疑，　　大聖演尊光， 　佛開導世間，　　定來入城門。 　神通化眾生，　　猶樹華茂盛， 　若干色芬葩，　　流佈極美香； 　大龍無所疑，　　誓願建立本， 　今以右足指，　　安於城門閫。 　普照于虛空，　　周遍于天地， 　日明為以蔽，　　永不復現光； 　一切尊無疑，　　現威大晃耀， 　今以右足指，　　安於城門閫。 　猶如諸天人，　　住于虛空中， 　眾庶佛后從，　　如天侍梵王； 　愍傷世無疑，　　尊人聖導師， 　今以右足指，　　安於城門閫。 　今日觀城人，　　各慈向不恨， 　展轉相示談，　　如父母子孫； 　德光無沉吟，　　福威自莊嚴， 　今以右足指，　　安於城門閫。 　察男女大小，　　各執若干花， 　叉手而自歸，　　歡悅遙散花； 　大導無猶豫，　　德花嚴飾身， 　今以右足

【現代漢語翻譯】 現代漢語譯本 各種鳥類和禽獸，發出哀傷悲切的和鳴之聲， 自古以來從未聽聞，如此美妙的聲音； 大雄（指佛陀）前來沒有疑慮，想要引導利益眾生， 現在抬起右腳的腳趾，安放在城門的門檻上。 我今日得見佛陀，如同珍寶瓔珞裝飾的身體， 各種歌伎停止了演奏，微妙的樂聲令人心悅； 三千聖者沒有疑慮，以威德清凈莊嚴自身， 必定以右腳的腳趾，踩在城門的門檻上。 譬如有一個大缽，盛滿池塘河水， 就能聽到調和的聲音，周遍其土地； 人中之天（指佛陀）沒有疑慮，大聖者展現尊貴的光芒， 佛陀開啟引導世間，必定前來進入城門。 以神通化度眾生，猶如樹木花朵茂盛， 各種顏色的芬芳花朵，流佈極其美好的香氣； 大龍（指佛陀）沒有絲毫疑慮，誓願建立根本， 現在以右腳的腳趾，安放在城門的門檻上。 普照于虛空之中，周遍于天地之間， 太陽的光明為之遮蔽，永遠不再顯現光芒； 一切尊者沒有疑慮，顯現威嚴盛大的光耀， 現在以右腳的腳趾，安放在城門的門檻上。 猶如諸天人，居住在虛空中， 眾多百姓跟隨在佛陀身後，如同天人侍奉梵天王； 憐憫傷痛世間之人沒有疑慮，尊貴的人，聖明的導師， 現在以右腳的腳趾，安放在城門的門檻上。 今日觀看入城的人們，各自心懷慈悲沒有怨恨， 互相轉告談論，如同父母對待子孫； 佛陀的德行光明沒有沉寂，福德威嚴自然莊嚴， 現在以右腳的腳趾，安放在城門的門檻上。 觀察男女老少，各自拿著各種鮮花， 合掌而歸順，歡喜地遙遠散花； 大導師沒有猶豫，以德行的花朵嚴飾自身， 現在以右腳

【English Translation】 English version All kinds of birds and beasts, emit mournful and sorrowful harmonious sounds, Never heard of since ancient times, such wonderful sounds; The Great Hero (Mahavira, referring to the Buddha) comes without doubt, wanting to guide and benefit sentient beings, Now raising the toe of his right foot, placing it on the threshold of the city gate. Today I see the Buddha, like a body adorned with precious jewels, All the musicians have stopped playing, the subtle music is pleasing to the heart; The three thousand sages have no doubt, adorning themselves with majestic virtue and purity, Surely with the toe of his right foot, he will step on the threshold of the city gate. It is like having a large bowl, filled with water from a pond or river, Then one can hear harmonious sounds, pervading the land; The Heaven among men (referring to the Buddha) has no doubt, the Great Sage displays noble light, The Buddha opens and guides the world, surely coming to enter the city gate. Transforming sentient beings with supernatural powers, like trees with lush flowers, Various colors of fragrant flowers, spreading extremely beautiful fragrance; The Great Dragon (referring to the Buddha) has no doubt, vowing to establish the root, Now with the toe of his right foot, placing it on the threshold of the city gate. Shining universally in the empty space, pervading between heaven and earth, The light of the sun is obscured by it, never to appear again; All the honored ones have no doubt, displaying majestic and great radiance, Now with the toe of his right foot, placing it on the threshold of the city gate. Like the gods and humans, dwelling in the empty space, Many people follow behind the Buddha, like gods serving Brahma; (Brahma is the creator god in Hinduism) Having compassion for the suffering world without doubt, the honored one, the holy guide, Now with the toe of his right foot, placing it on the threshold of the city gate. Today, the people watching the entrance to the city, each with compassion and without hatred, Telling each other and talking, like parents treating their children and grandchildren; The Buddha's virtuous light does not fade, the blessings and majesty are naturally adorned, Now with the toe of his right foot, placing it on the threshold of the city gate. Observing men, women, old and young, each holding various flowers, Joining their palms and surrendering, joyfully scattering flowers from afar; The Great Guide has no hesitation, adorning himself with the flowers of virtue, Now with his right foot

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指，　　安於城門閫。 　諸天人間華，　　遍佈于虛空， 　散華而燒香，　　其香可意悅； 　大勇無疑結，　　欲入維耶離， 　因化悅大眾，　　最勝故到此。」

爾時善思妻室，聞說是言心中抱恐，衣毛為豎身內和涼，住于蘭邊心自念言：「是何等神？為天、龍、鬼魅、反足手、真陀羅、摩休勒、人非人耶？口宣人語。」在其處所，不動不搖、不敢移轉。

時佛往詣善思童子所居里中，在於舍邊，立在門前。善思童子見佛世尊，即欲下樓閣往自奉迎，心中喜悅不能自勝，已投樓下承佛聖旨，住于虛空以偈嘆佛：

「聖慧尊且住，　　人中雄愍待， 　用哀眾生故，　　唯受斯水漿。」

於是世尊，為善思說偈言：

「以住真本際，　　世俗所不達， 　彼際無所有，　　是為本際相。」

善思童子以偈問佛：

「云何住本際？　　真本際化導， 　無明之猗際，　　何謂立虛無？」

時佛復以偈告善思曰：

「其際真本際，　　是際則如來， 　如審住本際，　　了了住如是； 　如際真本際，　　斯則如來際， 　猶了真本際，　　童子住亦然。」

善思童子復以偈白佛言：

「無際際何際，　　何所是際相？ 　以何權方便，　　名曰為本際？」

【現代漢語翻譯】 現代漢語譯本 指，安於城門門檻。 諸天和人間散落鮮花，遍佈在虛空中， 散佈鮮花並焚燒香，那香氣令人愉悅； 大勇者無疑慮地聚集，想要進入維耶離（Vaishali）， 因為化現而使大眾喜悅，最殊勝的佛陀因此來到這裡。

當時，善思（Sudatta）的妻子聽到這些話，心中充滿恐懼，汗毛豎立，身體感到寒冷，她站在蘭（Lan）的旁邊，心中自言自語：『這是什麼神？是天、龍、鬼魅、反足手、真陀羅（Gandharva）、摩休勒（Mahoraga）、人非人嗎？口中卻說著人話。』她待在那個地方，不敢動彈，不敢移動。

當時，佛陀前往善思童子（Sudatta）所居住的村落中，站在他家旁邊，立於門前。善思童子見到佛陀世尊，立即想要下樓去親自奉迎，心中喜悅得無法自持，便從樓上跳下，承受佛陀的聖旨，停留在虛空中，用偈頌讚嘆佛陀：

『聖慧的尊者請稍留步，人中雄獅請慈悲等待， 爲了哀憫眾生的緣故，請接受這杯水漿。』

於是世尊，為善思（Sudatta）說了偈頌：

『安住于真本際（true ultimate reality），是世俗之人所不能理解的， 那個真本際一無所有，這就是真本際的相狀。』

善思童子（Sudatta）用偈頌問佛：

『如何安住于真本際？真本際如何化導眾生？ 無明的邊際在哪裡？如何建立虛無之境？』

當時，佛陀又用偈頌告訴善思（Sudatta）說：

『那真本際的邊際，就是如來（Tathagata）， 如果確實安住于真本際，就能清楚地安住于如是之境； 如真本際的邊際，那就是如來的邊際， 猶如瞭解真本際，童子你安住的狀態也是如此。』

善思童子（Sudatta）又用偈頌稟告佛陀說：

『無邊際的邊際是什麼邊際？哪裡是邊際的相狀？ 用什麼權巧方便，才能稱之為真本際？』

【English Translation】 English version Pointing, resting at the threshold of the city gate. Flowers from gods and humans, scattered throughout the void, Scattering flowers and burning incense, the fragrance is pleasing; The great hero, without doubt, gathers, desiring to enter Vaishali (Vaishali), Because of transformation, delighting the masses, the most supreme one comes here.

At that time, Sudatta's (Sudatta) wife, hearing these words, felt fear in her heart, her hair stood on end, and her body felt cold. Standing beside Lan (Lan), she thought to herself: 'What kind of spirit is this? Is it a deva, naga, demon, reversed feet and hands, Gandharva (Gandharva), Mahoraga (Mahoraga), non-human? Yet it speaks human language.' She remained in that place, unmoving and unwavering, not daring to shift.

At that time, the Buddha went to the village where Sudatta (Sudatta) resided, standing beside his house, in front of the door. Sudatta, seeing the Buddha, immediately wanted to descend from the pavilion to personally greet him, his heart filled with joy beyond measure. He jumped down from the pavilion, receiving the Buddha's holy decree, and remained in the void, praising the Buddha with a verse:

'Venerable one of holy wisdom, please wait a moment, Lion among men, wait with compassion, For the sake of compassion for sentient beings, please accept this water.'

Thereupon, the World-Honored One spoke a verse for Sudatta (Sudatta):

'Dwelling in the true ultimate reality (true ultimate reality), which is not understood by the mundane, That ultimate reality is devoid of all things, this is the characteristic of the true ultimate reality.'

Sudatta (Sudatta) asked the Buddha with a verse:

'How to dwell in the true ultimate reality? How does the true ultimate reality guide beings? Where is the boundary of ignorance? How to establish the realm of emptiness?'

At that time, the Buddha again told Sudatta (Sudatta) with a verse:

'The boundary of that true ultimate reality is the Tathagata (Tathagata), If one truly dwells in the true ultimate reality, one can clearly dwell in suchness; Like the boundary of the true ultimate reality, that is the boundary of the Tathagata, Just as understanding the true ultimate reality, so too is your state of dwelling, young one.'

Sudatta (Sudatta) again reported to the Buddha with a verse:

'What boundary is the boundary of the boundless? Where is the characteristic of the boundary? What skillful means are used to call it the true ultimate reality?'

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於是世尊，睹見善思心欲暢瞭解道無處，告于善思童子，以偈報曰：

「無際不可待，　　乃曰真本際， 　其際相虛空，　　虛空亦無相。」

善思為佛說偈問言：

「甚哉真正處，　　其處玄無上， 　使一切眾生，　　住如今導師！」

時善思童子前白佛言：「世尊垂愍，受斯蓮華。」佛便受之。善思童子口身發言：「以是功德致無上正真之道，成最正覺；為諸眾生班宣經典，令不得至凡夫之法，不至道法。」

爾時賢者舍利弗，亦在會中，謂善思童子：「于善思心所趣云何？所成正覺，法何所像？欲為眾生而班宣之。」

善思以誦答說偈言：

「佛志無所得，　　諸聲聞亦然， 　當成斯正覺，　　為眾生班宣。 　彼無所向說，　　亦復無所致， 　大智當解斯，　　本凈明如是。 　過去諸正覺，　　護世無上尊， 　亦不得諸法，　　導世因滅度； 　計求無法界，　　亦無眾生界， 　是則為本際，　　世俗所不暢； 　假號曰世界，　　人猗相名號， 　亦無諸所想，　　更無有異業。」

爾時邠耨文陀尼子，為善思童子說是偈言：

「童子卿雲何，　　而欲學斯法？ 　是處深難逮，　　明者所迷惑。 　仁生來久如，　　智慧獨勇猛， 　與聲聞

【現代漢語翻譯】 現代漢語譯本 於是世尊，看到善思（善思童子之名）心中想要暢快了解佛道卻無從下手，便用偈語告訴善思童子： 『無邊無際不可期，稱之為真正的本源實際； 那實際的相狀如同虛空，而虛空也沒有任何相狀。』 善思童子為佛陀所說的偈語而提問： 『多麼深奧而真實的地方啊，那個地方玄妙無比； 愿一切眾生，都能安住于如今導師（指佛陀）的教導之中！』 當時，善思童子走到佛前稟告說：『世尊慈悲憐憫，請接受這蓮花。』佛陀便接受了它。善思童子以口和身表達願望：『以此功德成就無上正真之道，成就最正覺悟；為眾生宣講經典，使他們不墮入凡夫之法，也不遠離正道之法。』 這時，賢者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）也在法會之中，問善思童子：『善思你的心意所向是什麼？你所成就的正覺，其法相是什麼？你想要為眾生宣講什麼呢？』 善思童子用誦偈的方式回答說： 『佛陀的志向是無所得，各位聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）也是如此， 當成就這種正覺時，就為眾生宣講。 他無所指向地說，也無所獲取， 大智慧者應當理解這個道理，本性清凈光明就是這樣。 過去的各位正覺者，護佑世間的無上尊者， 也沒有得到諸法，引導世人因而滅度； 計較尋求無法界，也沒有眾生界， 這就是本源實際，世俗之人所不能理解的； 只是假借名稱叫做世界，人們依靠相狀和名號， 也沒有各種各樣的想法，更沒有其他的業力。』 這時，邠耨文陀尼子（賓頭盧尊者，佛陀弟子）為善思童子說了這首偈語： 『童子你想要如何學習這種佛法呢？ 這個地方深奧難及，即使是聰明人也會感到迷惑。 你出生以來多久了，智慧如此勇猛， 與聲聞

【English Translation】 English version Then the World Honored One, seeing that Sudatta (name of the boy Sudatta) desired to understand the path but had no way to express it, told the boy Sudatta in verse: 'Boundless and immeasurable, it cannot be awaited, It is called the true ultimate reality, Its form is like emptiness, And emptiness also has no form.' Sudatta asked about the verse spoken by the Buddha: 'How profound and true is that place, That place is mysterious and supreme, May all beings abide in the teachings of the current guide (referring to the Buddha)!' At that time, the boy Sudatta came before the Buddha and said, 'World Honored One, have compassion and accept this lotus flower.' The Buddha then accepted it. Sudatta expressed his wish with his mouth and body: 'With this merit, may I attain the unsurpassed true path, attain the most perfect enlightenment; proclaim the scriptures for all beings, so that they do not fall into the ways of ordinary people, nor stray from the path of righteousness.' At this time, the wise Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) was also in the assembly, and asked Sudatta: 'Sudatta, what is the direction of your heart? What is the form of the perfect enlightenment you will attain? What do you want to proclaim for all beings?' Sudatta replied in verse: 'The Buddha's aspiration is non-attainment, So are all the Śrāvakas (disciples who practice by hearing the Buddha's teachings), When this perfect enlightenment is attained, It will be proclaimed for all beings. He speaks without pointing to anything, Nor does he obtain anything, The wise should understand this principle, The original purity and brightness is like this. The past Buddhas, The supreme protectors of the world, Also did not obtain all dharmas, Guiding the world to extinction; Calculating and seeking the realm of no dharma, Nor is there a realm of beings, This is the ultimate reality, Not understood by the worldly; It is only called the world, People rely on forms and names, There are also no various thoughts, Nor are there other karmas.' At this time, Pindola Bharadvaja (a disciple of the Buddha) spoke this verse for Sudatta: 'Boy, how do you want to learn this Dharma? This place is deep and difficult to reach, even the wise are confused. How long have you been born, your wisdom is so brave, With the Śrāvakas

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談語，　　卒對慧無畏； 　處處能分別，　　所住像紫金， 　立王路巍巍，　　猶虛空月盛。」

時善思童子以偈答言：

「唯仁問所生，　　所生無所生， 　諸法無所起，　　誰當復生者？ 　其法無所生，　　自然無所有， 　是曰本清凈，　　無法無所得。 　諸法本清凈，　　未曾能得是， 　以斯無明慢，　　佛故說是法。 　在於仙人野，　　第一轉此輪， 　多存聲聞業，　　系志在虛空； 　宣暢法音向，　　為眾多辯才， 　以權來聖慧，　　宣說如審諦； 　有生乃終沒，　　斯愚之行無， 　處在顛倒業，　　如邠耨所說。 　以生有老死，　　是為方俗言， 　其法無言辭，　　托假造言教。」

爾時賢者邠耨文陀尼子前白佛言：「至未曾有，世尊！今是善思童子，深入智慧巍巍乃爾，所宣獨步眾所不逮。」

佛言：「如是如是！如邠耨言而無有異也。」時佛告菩薩善思童子：「卿以何故，欲逮無上正真之道，為最正覺乎？」

善思答曰：「聖尊所明故復相問，用最大聖故被弘誓，大聖至仁因宣是語。我身寂然不有所為，以被弘誓悉無掛礙，無所開化爾乃名曰斯深上句。眾生無人亦然，其不或斯是等能度。至賢詳序深妙上句，曉了斯本真際本末，其以無數

【現代漢語翻譯】 現代漢語譯本： 談論言語，最終面對慧無畏（Prajna-bhaya）； 處處都能分辨，所居住的地方像紫金一樣； 立於王者之路，巍峨高聳，猶如虛空中的明月一樣光輝。」

這時，善思童子以偈頌回答說：

『唯有仁者才會問及所生之處，而所生之處實則無所生； 諸法本無所起，又有誰會再次產生呢？ 其法本無所生，自然也就一無所有； 這被稱為本性清凈，無法可得，也無所得。 諸法本來清凈，從未有人能夠真正得到它， 因為有這種無明和傲慢，所以佛才宣說此法。 在仙人野（Mrigadava，鹿野苑），第一次轉動法輪， 大多是聲聞（Sravaka，聽聞佛法而修道者）的修行，心志繫縛在虛空之中； 宣揚暢達的法音，為眾多具有辯才的人， 以方便權巧的智慧，宣說如實的真諦； 有生就有終沒，這是愚人的行為，毫無意義， 處在顛倒的業力之中，就像邠耨（Binou，人名）所說的那樣。 因為有生，所以有老死，這是世俗的說法， 其法超越言辭，只是借用假象來創造言教。』

這時，賢者邠耨文陀尼子（Binou-mantani-putra）上前對佛說：『真是前所未有啊，世尊！這位善思童子，深入智慧如此之深，所宣說的獨一無二，眾人都無法企及。』

佛說：『正是這樣，正是這樣！正如邠耨所說，沒有絲毫差異。』這時，佛告訴菩薩善思童子：『你因為什麼緣故，想要證得無上正真之道，成為最正覺者呢？』

善思回答說：『聖尊您已經明白，所以才反過來問我，因為您具有最大的聖德，所以才發下弘大的誓願，大聖至仁才宣說這些話。我的身心寂然，不有所作為，因為被弘大的誓願所加持，所以沒有任何掛礙，沒有什麼可以開化，這才叫做最深奧的語句。眾生之中，沒有人能夠做到這樣，或許只有這樣的人才能得度。至賢詳細地闡述了深妙的語句，曉得了這個根本的真際本末，因為有無數的……』

【English Translation】 English version: Speaking of language, ultimately facing Prajna-bhaya (慧無畏, Wisdom-Fearless); Being able to distinguish everywhere, the place of dwelling is like purple gold; Standing on the king's road, towering and majestic, like the bright moon in the void.'

At this time, the boy Shansiyi (善思童子, Good-Thinking Boy) replied in verse:

'Only the benevolent ask about where one is born, but where one is born is actually unborn; All dharmas have no arising, so who will be born again? Its dharma is unborn, and naturally there is nothing; This is called original purity, there is no dharma to be obtained, and nothing to be gained. All dharmas are originally pure, no one has ever been able to truly obtain it, Because of this ignorance and arrogance, the Buddha speaks this dharma. In Mrigadava (仙人野, Deer Park), the first turning of the Dharma wheel, Mostly the practice of Sravakas (聲聞, Hearers), with their minds tied to the void; Proclaiming and expounding the Dharma sound, for many with eloquence, With expedient wisdom, proclaiming the true reality; With birth there is end and death, this is the action of fools, meaningless, Being in inverted karma, as Binou (邠耨) said. Because there is birth, there is old age and death, this is a common saying, Its dharma is beyond words, only borrowing appearances to create teachings.'

At this time, the wise Binou-mantani-putra (邠耨文陀尼子) stepped forward and said to the Buddha: 'It is unprecedented, O World Honored One! This boy Shansiyi, deeply immersed in wisdom, is so profound that what he proclaims is unique and unattainable by all.'

The Buddha said: 'It is so, it is so! Just as Binou said, there is no difference.' At this time, the Buddha said to the Bodhisattva Shansiyi: 'For what reason do you want to attain the unsurpassed true path, to become the most perfectly enlightened one?'

Shansiyi replied: 'O Holy One, you already understand, so you ask me in return, because you have the greatest virtue, so you have made great vows, the Great Sage and Benevolent One speaks these words. My body and mind are tranquil, without any action, because I am blessed by the great vows, so there is no hindrance, there is nothing to be enlightened, this is called the deepest sentence. Among sentient beings, no one can do this, perhaps only such people can be liberated. The wise one elaborates on the profound and wonderful sentences, understanding the root of this true reality from beginning to end, because there are countless...'

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無有若干，解達深妙無上章句，以用法故化此眾生，其行各異誨無眾生。設無眾生彼一切空，無智智慧眾生本凈，以達本凈無有各異，以解斯義是世明智。唯然聖尊，我蒙解斯，自成正覺為眾說法。」

賢者阿難前白佛言：「至未曾有，是善思童子，辯才乃深入如是乎，乃能宣斯應順妙章，無所著句。天上世間凡庶眾人、阿須輪聞，必當恐怖不肯受學，誰當信樂此深妙法？往昔宿世曾聞學是深遠之行，爾乃信受。」於時阿難以偈嘆曰：

「猶如須彌頂，　　遠現微妙好， 　今此善思德，　　在眾妙如是； 　若如眾山王，　　堅住于大海， 　今處斯眾中，　　快宣此妙句。 　善思所咨嗟，　　說名不有無， 　亦光于本際，　　世俗所不觀； 　其辭無所畏，　　莫不敬嘆者， 　唯善思說之，　　云何知本末。」

善思以偈報曰：

「吾以棄身命，　　被無掛礙鎧， 　志不貪正覺，　　爾乃曰博聞。 　猗欲故墮落，　　合集極殃禍， 　誰不墮災者，　　唯見世導師。 　是諸佛境界，　　護世所持濟， 　其身無所厄，　　住于佛尊道。 　虛空及人身，　　二俱不可得， 　如法不可得，　　法懷無所畏； 　曉虛空佛身，　　真實無處所， 　若成是忍辱，　　永悉無所畏。 　

【現代漢語翻譯】 現代漢語譯本 『沒有若干』，通達深奧微妙無上的章句，爲了運用佛法教化這些眾生，他們的行為各有不同，教誨沒有窮盡的眾生。假設沒有眾生，那麼一切都是空，沒有智慧和智慧的眾生其本性是清凈的，因為通達本性清凈就沒有差別，因為理解這個道理，就是世間的明智之人。是的，聖尊，我蒙受理解這些，自己成就正覺而為眾生說法。」

賢者阿難向前對佛說：『真是前所未有，這位善思童子，辯才竟然如此深入，能夠宣說這樣應順微妙的章句，沒有執著的語句。天上世間凡夫俗子、阿須輪（Asura，非天）聽聞，必定會感到恐怖而不肯學習，誰會信樂這種深奧微妙的佛法？只有往昔宿世曾經聽聞學習過這種深遠修行的人，才會信受。』當時阿難用偈頌讚嘆說：

『猶如須彌山頂，遠遠顯現微妙美好，如今這位善思童子，在眾人之中美妙就像這樣；如果像眾山之王，堅固地屹立在大海之中，如今處在這大眾之中，暢快地宣說這微妙的語句。善思所讚歎的，說的是名為不有不無的道理，也光照于本來的實際，是世俗之人所不能看到的；他的言辭沒有絲毫畏懼，沒有不敬佩讚歎的，只有善思才能說出，怎麼才能知道它的本末呢？』

善思用偈頌回答說：

『我已捨棄身命，披上沒有掛礙的鎧甲，心志不貪求正覺，這樣才能被稱為博聞。因為貪愛慾望所以墮落，聚集極大的災禍，誰不會墮入災禍呢？只有見到世間的導師。這是諸佛的境界，是護世者所持守救濟的，他的身體沒有厄難，安住在佛的尊貴之道。虛空和人身，二者都不可得，如如之法也不可得，心中懷著佛法就沒有畏懼；明白虛空和佛身，真實沒有處所，如果成就這種忍辱，永遠完全沒有畏懼。』

【English Translation】 English version 『Without any number,』 understanding the profound and subtle unsurpassed verses, using the Dharma to transform these beings, their practices being different, teaching beings without end. If there were no beings, then all would be empty; beings without wisdom and with wisdom are inherently pure. Because of understanding this inherent purity, there is no difference. Because of understanding this meaning, one is a wise person in the world. Yes, O Blessed One, I have been enlightened to understand these, achieving perfect enlightenment myself and teaching the Dharma to beings.』

The worthy Ananda then said to the Buddha: 『It is unprecedented! This Boy Good Thought, his eloquence is so profound that he can proclaim such appropriate and subtle verses, without any attachment in his words. When ordinary people and Asuras (Asura, non-heavenly beings) in the heavens and on earth hear this, they will surely be terrified and unwilling to learn. Who will believe and rejoice in this profound and subtle Dharma? Only those who have heard and studied this profound practice in past lives will believe and accept it.』 At that time, Ananda praised in verse:

『Like the summit of Mount Sumeru (Sumeru, a mythical mountain), appearing distant, subtle, and beautiful, now this virtuous Good Thought, among the assembly, is wonderful like this; if like the king of mountains, firmly standing in the great ocean, now dwelling in this assembly, joyfully proclaiming these wonderful verses. What Good Thought praises speaks of the principle of neither existence nor non-existence, also illuminating the original reality, which is not seen by worldly people; his words are without fear, and there is none who does not respectfully admire him, only Good Thought can speak of it, how can one know its beginning and end?』

Good Thought replied in verse:

『I have abandoned body and life, donned the armor of no hindrance, my mind does not crave perfect enlightenment, only then can one be called learned. Because of craving desires, one falls, accumulating extreme calamities, who will not fall into calamity? Only those who see the world's teacher. This is the realm of all Buddhas, protected and sustained by the guardians of the world, his body has no suffering, dwelling on the noble path of the Buddha. Emptiness and the human body, both are unattainable, the Dharma as it is also unattainable, holding the Dharma in one's heart, there is no fear; understanding emptiness and the Buddha's body, truly without a place, if one achieves this forbearance, one will forever be completely without fear.』

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其虛空至地，　　自然無所有， 　是自然善思，　　達悉無處所； 　其虛空至地，　　善思不可得， 　無生無自然，　　虛寂無所有； 　虛空無有高，　　亦復無有下， 　以解了是法，　　彼悉無所畏。」

爾時佛告善思童子：「仁者體性無所畏乎？」白佛：「不也。」

世尊佛復重問：「卿審不畏乎？」白曰：「不也。」

佛言：「善哉善哉！仁乃無畏，不懷恐懼。」時佛頌曰：

「從有而生畏，　　假現無所有， 　若能解是忍，　　爾乃近佛道。 　因人想有畏，　　眾生本永無， 　若能解如是，　　於斯無所住。 　其不得正覺，　　無覺亦如斯， 　若余無所獲，　　此儻無所畏； 　若能曉了斯，　　不住有無際， 　善思解如是，　　是為由佛道。」

佛告善思：「若有菩薩疾欲永安，逮無上正真之道，為最正覺者，便當消除有常想、安想、苦想、眾生之想、人壽命想，分別解了無所著行，悉無所猗。作是慕業，逮成無上正真之道也。佛往宿世行菩薩業時，作是行道以，便懷來慧無能得法，乃曰佛道。」時佛頌曰：

「解常想猶幻，　　計常致生死， 　常無常虛無，　　求業無所有。 　眾生有安想，　　了不安自然， 　是想為顛倒，　　用想有人故。

【現代漢語翻譯】 現代漢語譯本 其虛空直至大地，自然本就一無所有，這是對自然的善思，通達一切無處可尋；其虛空直至大地，善思也無法獲得，無生無自然，虛寂空無一物；虛空沒有高低之分，因為理解了這個道理，他們就沒有任何畏懼。

這時，佛告訴善思童子：『仁者，你的體性沒有畏懼嗎？』善思回答佛：『沒有。』

世尊佛又再次詢問：『你真的不畏懼嗎？』善思回答說：『不畏懼。』

佛說：『好啊，好啊！你真是無畏，不懷恐懼。』這時佛以偈頌說道：

『從有而產生畏懼，假象顯現一無所有，若能理解這種忍耐，那就接近佛道了。因為人們妄想而產生畏懼，眾生的本性本來就是永恒的空無，若能理解這樣，就不會執著于任何事物。那些沒有獲得正覺的人，沒有覺悟也是這樣，如果其餘的什麼都無法獲得，或許就不會有畏懼；如果能夠明白這些，就不會執著于有和無的邊際，善思如果能理解這樣，就是通往佛道的途徑。』

佛告訴善思：『如果有菩薩想要迅速獲得永恒的安寧，證得無上正真之道，成為最正覺悟的人，就應當消除對常、樂、我、凈的執著，以及對眾生、人、壽命的妄想，分別理解無所執著的行為，不依賴任何事物。這樣努力修行，就能證得無上正真之道。佛在過去世修行菩薩道時，就是這樣修行的，因此獲得了無能勝的智慧和佛法，最終成就了佛道。』這時佛以偈頌說道：

『理解常的觀念如同幻象，執著于常會導致生死輪迴，常與無常都是虛妄不實的，追求這些都是徒勞無功的。眾生執著于安樂的妄想，卻不明白不安樂才是自然，這種想法是顛倒的，因為有這種想法才有人我的分別。』

【English Translation】 English version Its emptiness reaches the earth, naturally devoid of anything; this is good contemplation on nature, understanding that all is nowhere to be found; its emptiness reaches the earth, good contemplation cannot be attained, without birth, without nature, empty and silent, devoid of anything; emptiness has no height, nor does it have any depth, understanding this Dharma, they have no fear.

At that time, the Buddha said to the boy Shansi (Good Thoughts): 'O noble one, is your nature without fear?' He replied to the Buddha: 'No, it is not.'

The World Honored One, the Buddha, asked again: 'Are you truly not afraid?' He replied: 'No, I am not.'

The Buddha said: 'Excellent, excellent! You are indeed fearless, without harboring any fear.' Then the Buddha spoke in verse:

'Fear arises from existence, false appearances are devoid of anything; if one can understand this forbearance, then one is close to the Buddha's path. Fear arises from people's thoughts, the nature of beings is originally eternally non-existent; if one can understand this, one will not dwell on anything. Those who have not attained perfect enlightenment, without enlightenment it is also like this; if nothing else is gained, perhaps there will be no fear; if one can understand this, one will not dwell on the boundaries of existence and non-existence, if Shansi (Good Thoughts) understands this, it is the path to Buddhahood.'

The Buddha said to Shansi (Good Thoughts): 'If there are Bodhisattvas who quickly desire eternal peace, to attain the unsurpassed, true, and correct path, to become the most perfectly enlightened ones, then they should eliminate the thoughts of permanence, pleasure, self, and purity, as well as the thoughts of beings, people, and lifespan, separately understanding the practice of non-attachment, without relying on anything. By making such diligent efforts, they will attain the unsurpassed, true, and correct path. When the Buddha practiced the Bodhisattva path in past lives, he practiced in this way, and thus obtained invincible wisdom and the Dharma, and ultimately attained Buddhahood.' Then the Buddha spoke in verse:

'Understanding the thought of permanence as an illusion, clinging to permanence leads to birth and death, permanence and impermanence are both false and unreal, seeking these is futile. Beings cling to the illusion of pleasure, but do not understand that non-pleasure is natural, this thought is inverted, because having this thought creates the distinction between self and others.'

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若解了法者，　　無有各各異， 　則不懷望想，　　無命無有人。 　道明不得由，　　無道亦復然， 　是乃曰本凈，　　法無所有故。 　若有明達者，　　曉有悉本凈， 　善思當解斯，　　是為道正道。 　不行於道乘，　　佛乘所救濟， 　若有人諍斯，　　便不暢道法； 　不行於慧業，　　不為道所護， 　用不順此行，　　佛法深難解。 　諸法無所法，　　本悉無形貌， 　所有亦虛無，　　三界永不安。 　計諸樂眾苦，　　猶如行虛空， 　若能思是行，　　斯乃心解脫。 　有身云吾我，　　彼法亦虛無， 　其不有吾我，　　所知無所有。 　斯等不想命，　　不得究本末， 　虛無想真實，　　少明為迷惑； 　吾我及壽命，　　本凈無所有， 　愚冥之所行，　　計本凈而有。 　佛道無思議，　　不念是所有， 　若聞深妙法，　　不能受奉持。 　未曾有班宣，　　如是經法者， 　法不可逮得，　　所說亦無獲。 　坐于佛樹下，　　因是成道慧， 　若不致道慧，　　則亦無所知。 　佛道及慧場，　　亦無有言說， 　凡夫懷望想，　　慕佛所演法； 　斯則真實教，　　佛所宣深妙， 　其意覺甚深，　　是為魔所行。 　若有得聞是，　　佛所說經典， 　不解

【現代漢語翻譯】 現代漢語譯本 若理解了佛法的人，對於佛法的理解沒有差別， 就不會懷有期望和妄想，也不會執著于生命和自我。 真正的道無法通過外在途徑獲得，也不是完全沒有途徑， 這才是所謂的本來清凈，因為佛法的本質是空無所有。 如果有人明智通達，明白一切事物原本就是清凈的， 認真思考就能理解這個道理，這就是通往正道的正確道路。 不執著于任何修行方式，依靠佛陀的教導得到救濟， 如果有人爭論這些，就不能通暢地理解佛法； 不致力于智慧的增長，不被正道所守護， 用不符合佛法的方式修行，就難以理解佛法的深奧。 一切法都沒有固定的法則，原本就沒有形狀和樣貌， 所有存在的事物都是虛幻的，三界（欲界、色界、無色界）永遠不會安寧。 把一切快樂和痛苦都看作是在虛空中行走一樣， 如果能夠這樣思考，內心就能得到解脫。 執著于身體，認為有『我』的存在，這種想法也是虛幻的， 如果認識到沒有『我』的存在，所知的一切也就沒有執著的必要。 這些人不會執著于生命，也無法探究事物的本末， 把虛無當成真實，稍微明白一點就感到迷惑； 『我』、『我的』以及壽命，原本就是清凈空無的， 愚昧的人卻執著于這些，認為本來清凈的事物是真實存在的。 佛陀的教導是不可思議的，不要執著于任何事物， 如果聽到深奧微妙的佛法，卻不能接受和奉行。 從未有人宣講過這樣的經法， 佛法是無法通過外在途徑獲得的，所說的一切也沒有實際的獲得。 坐在菩提樹下，因此成就了覺悟的智慧， 如果沒有獲得覺悟的智慧，也就沒有什麼真正的知識。 佛道和覺悟的場所，也是無法用語言表達的， 凡夫俗子懷有期望和妄想，羨慕佛陀所宣講的佛法； 這就是真實的教誨，佛陀所宣講的深奧微妙的佛法， 其意境非常深遠，但也是魔障所行之處。 如果有人能夠聽到這些，佛陀所說的經典， 卻不能理解。

【English Translation】 English version If one understands the Dharma (law, teachings), there are no individual differences in understanding. Then one will not harbor expectations or desires, nor cling to life or self. The path (Dao) cannot be clearly obtained through external means, nor is it entirely without means. This is what is called original purity, because the essence of the Dharma is emptiness. If someone is wise and understands that all things are originally pure, careful contemplation will lead to understanding, and this is the correct path to the true way. Not clinging to any means of practice, relying on the Buddha's (Buddha) teachings for salvation, if someone argues about these, they cannot smoothly understand the Dharma; not dedicating oneself to the growth of wisdom, not being protected by the true path, practicing in a way that does not conform to the Dharma, it is difficult to understand the profoundness of the Buddha's teachings. All Dharmas (laws, phenomena) have no fixed laws, originally without shape or form, all existing things are illusory, and the three realms (desire realm, form realm, formless realm) will never be peaceful. Viewing all happiness and suffering as walking in empty space, if one can think in this way, the mind can be liberated. Clinging to the body, thinking there is a 'self', this thought is also illusory, if one realizes there is no 'self', then there is no need to cling to what is known. These people will not cling to life, nor can they explore the beginning and end of things, taking emptiness as reality, a little understanding leads to confusion; 'I', 'mine', and lifespan, are originally pure and empty, ignorant people cling to these, thinking that originally pure things are real. The Buddha's (Buddha) teachings are inconceivable, do not cling to anything, if one hears the profound and subtle Dharma, but cannot accept and practice it. Never before has anyone proclaimed such scriptures, the Dharma (law, teachings) cannot be obtained through external means, and what is said has no actual gain. Sitting under the Bodhi tree (tree of awakening), thus achieving the wisdom of enlightenment, if one does not attain the wisdom of enlightenment, then there is no true knowledge. The Buddha's (Buddha) path and the place of enlightenment are also beyond words, ordinary people harbor expectations and desires, admiring the Dharma (law, teachings) proclaimed by the Buddha (Buddha); this is the true teaching, the profound and subtle Dharma (law, teachings) proclaimed by the Buddha (Buddha), its meaning is very profound, but it is also where demonic obstacles arise. If someone can hear these, the scriptures spoken by the Buddha (Buddha), but cannot understand.

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經義味，　　諸法所救護。 　菩薩甚勤苦，　　不求道安隱， 　於斯無道覺，　　是二事無像。 　意當倚慕斯，　　有是佛所說， 　是何此云何，　　著于顛倒業； 　若有過苦惱，　　甚著于深妙， 　各稱舉大音，　　快佛無思議。」

佛復告善思：「學是法者當習深典，勿得志存雜句多辭無益之義，不成正真無極大慧；深遠之法乃曰優奧，是乃應法斯曰無得。眾生墮邪不能行斯，不用三昧可解利義。慧無境界，無慧亦然，當了斯際非智所行。佛往宿世聞是深法，以解寂凈，心無所著。若聞斯典得悅豫喜，曾於無數佛所造行立功勛德，受著心懷、諷誦奉行，以化他人，宣佈十方。」

佛復告善思童子：「菩薩當修如是弘誓，世人所在常抱恐畏，勤學至真不當懷懼也；畏難退卻當作是解，宣佈奉行乃入道慧。」

善思前白佛言：「唯然信樂也，世俗所不信，獨篤無窮，志曠如空，永無所慕。」

佛復語善思：「若菩薩大士志深妙法，斯諸正士以是方便順如佛教，則于道法無所諍訟，以不諍訟，一切諸法則無恐怖，皆不可斷；一切諸法了之本無，志無所慕，便入道慧。若有聞說一切法有，不以為怖；若說言無，不以為懅。于有無法，不以增損聞：諸法應、諸法不應、諸法精進、諸法

【現代漢語翻譯】 現代漢語譯本 經義之味，是諸法所救護的。 菩薩非常勤奮刻苦，不尋求安逸的道， 於此沒有道的覺悟，這兩件事沒有形象。 心意應當仰慕這些，這些是佛所說的， 這是什麼？這又是什麼？執著于顛倒的業； 如果有了過度的苦惱，就非常執著于深奧微妙的法， 各自發出洪大的聲音，讚歎佛的不可思議。

佛又告訴善思（Shan Si，人名）: 『學習這種法的人應當學習深奧的經典，不要只追求雜亂的語句和過多無益的辭藻，這樣不能成就真正無上的大智慧；深遠的法才叫做優奧，這才是應合於法的，才叫做無所得。眾生墮入邪見，不能行於此道，不用三昧（San Mei，佛教禪定）就不能理解精妙的意義。智慧沒有境界，沒有智慧也是如此，應當瞭解這其中的界限，不是一般智慧所能達到的。佛在過去世聽到這種深奧的法，用以解脫寂靜，心中沒有執著。如果聽到這種經典而感到喜悅，那是曾經在無數佛那裡修行立功，接受並銘記於心，諷誦奉行，用以教化他人，向十方宣揚。』

佛又告訴善思童子（Shan Si Tong Zi，人名）: 『菩薩應當修習這樣的弘大誓願，世人所處的地方常常充滿恐懼，勤奮學習至真之道不應當懷有恐懼；畏懼困難而退卻，應當這樣理解，宣佈奉行才能進入道的智慧。』

善思上前稟告佛說：『是的，我對此深信不疑，世俗之人所不相信的，我獨自篤信不疑，無窮無盡，心志曠達如虛空，永遠沒有什麼可羨慕的。』

佛又對善思說：『如果菩薩大士心懷深奧微妙的法，這些正士用這種方便來順應佛的教誨，那麼對於道法就沒有什麼爭訟，因為沒有爭訟，一切諸法就沒有恐怖，都是不可斷滅的；一切諸法瞭解其本性是空無，心志沒有什麼可羨慕的，便能進入道的智慧。如果有人聽說一切法是『有』，不因此而感到害怕；如果有人說一切法是『無』，也不因此而感到恐懼。對於『有』和『無』，不以增減之心去聽聞：諸法應如何，諸法不應如何，諸法精進，諸法』

【English Translation】 English version The taste of the Sutra's meaning is what all Dharmas (Dharmas, teachings or laws) are protected by. Bodhisattvas (Bodhisattvas, enlightened beings) are very diligent and hardworking, not seeking a comfortable path, Here, there is no awakening of the path; these two things have no form. The mind should admire these, which are what the Buddha (Buddha, the enlightened one) said, What is this? What is this? Being attached to inverted karma; If there is excessive suffering, then one is very attached to the profound and subtle Dharma, Each proclaims with a great voice, praising the Buddha's inconceivable nature.

The Buddha further told Shan Si (Shan Si, a name): 'Those who study this Dharma should learn the profound scriptures, and should not only pursue miscellaneous sentences and excessive useless rhetoric, as this will not lead to the attainment of true and supreme great wisdom; profound Dharma is called excellent and profound, and this is in accordance with the Dharma, and is called non-attainment. Sentient beings fall into wrong views and cannot practice this, and cannot understand the subtle meaning without Samadhi (San Mei, Buddhist meditation). Wisdom has no boundaries, and neither does the absence of wisdom. One should understand the boundaries within this, which cannot be reached by ordinary wisdom. The Buddha heard this profound Dharma in past lives, using it to attain liberation and tranquility, with no attachment in the mind. If one hears this scripture and feels joy, it is because one has cultivated merit and established virtue in countless Buddhas' places, accepting and cherishing it in the heart, reciting and practicing it, using it to teach others, and proclaiming it in the ten directions.'

The Buddha further told Shan Si Tong Zi (Shan Si Tong Zi, a name): 'Bodhisattvas should cultivate such great vows, and people in the world are often filled with fear. Diligently learning the ultimate truth should not involve fear; fearing difficulties and retreating should be understood in this way, and proclaiming and practicing it will lead to the wisdom of the path.'

Shan Si stepped forward and said to the Buddha: 'Yes, I believe in it deeply, what the worldly people do not believe in, I alone believe in it firmly, endlessly, and my mind is as vast as the sky, and there is nothing to admire forever.'

The Buddha then said to Shan Si: 'If Bodhisattvas have profound and subtle Dharma in their minds, these righteous people use this expedient means to follow the Buddha's teachings, then there will be no disputes about the Dharma, and because there is no dispute, all Dharmas will have no fear and cannot be cut off; understanding that all Dharmas are fundamentally empty, and the mind has nothing to admire, then one can enter the wisdom of the path. If someone hears that all Dharmas are 'existent', they will not be afraid of it; if someone says that all Dharmas are 'non-existent', they will not be afraid of it either. Regarding 'existence' and 'non-existence', do not listen with a mind of increase or decrease: how Dharmas should be, how Dharmas should not be, how Dharmas should be diligent, how Dharmas'

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懈怠。解是一切十方諸法，慧所歸趣。若無所趣，若復不解諸法有念、諸法無念，不以恐怖；諸法有為、諸法無為，諸法有界、諸法無界，諸法忻喜、諸法無喜，不以恐怖；一切諸法亦不有為、亦不無為，一切諸法本有所有、本無所有，諸法寂然、諸法憒亂，不以恐怖；諸法顛倒、無有顛倒，諸法虛無、真實無為，不以恐怖；諸法一切有戒、無戒，有明、無明，有名、無名，有興、無興，有畏、無畏，有生、無生，有死、無死，不以恐怖；諸法有道、諸法無道，諸法有度、若不滅度，諸法是、非，不以恐怖。所以者何？諸法皆空，虛無不真，猶如幻、化、泡沫、芭蕉、影、向、野馬；夢中所見，本無從來、去無所至；猶如虛空，忽現雲霧塵菸灰等，托現虛空不能為垢，忽然便滅，虛空自然亦無所凈。有道無道世俗慧明，普解自然乃無所著。了無所了，乃應道慧無上正真，無所恐畏心不懷懅。」

佛於是頌曰：

「諸法無所有，　　自然虛不真， 　其自然虛無，　　是相便滅度； 　諸法無所諍，　　斯亦無所有， 　以了諸法無，　　達不有自然。 　所諍訟諸法，　　是亦無所有， 　以曉法虛無，　　則解不諍訟。 　諸法無所有，　　本凈永無形， 　本凈不可得，　　亦無所忘失。 　斷一切諸法

【現代漢語翻譯】 現代漢語譯本： 懈怠（Kshanti）：理解一切十方諸法，是智慧所歸向之處。如果沒有歸向，如果不理解諸法有念與諸法無念，就不會因此而感到恐怖；諸法有為與諸法無為，諸法有界與諸法無界，諸法忻喜與諸法無喜，都不會因此而感到恐怖；一切諸法既非有為也非無為，一切諸法本有所有與本無所有，諸法寂然與諸法憒亂，都不會因此而感到恐怖；諸法顛倒與無有顛倒，諸法虛無與真實無為，都不會因此而感到恐怖；諸法一切有戒與無戒，有明與無明，有名與無名，有興與無興，有畏與無畏，有生與無生，有死與無死，都不會因此而感到恐怖；諸法有道與諸法無道，諸法有度與若不滅度，諸法是與非，都不會因此而感到恐怖。為什麼呢？因為諸法皆空，虛無不真，猶如幻術、變化、泡沫、芭蕉、影子、迴響、野馬；夢中所見，本來無從來處，去無所至；猶如虛空，忽然顯現雲霧塵菸灰等，依託虛空顯現卻不能使虛空染污，忽然便會消滅，虛空自然也不會因此而有所清凈。有道無道，世俗慧明，普遍理解自然便不會有所執著。了無所了，才能應合道慧無上正真，無所恐畏，心中不懷恐懼。

佛於是用偈頌說道：

『諸法無所有，自然虛不真，其自然虛無，是相便滅度；諸法無所諍，斯亦無所有，以了諸法無，達不有自然。 所諍訟諸法，是亦無所有，以曉法虛無，則解不諍訟。諸法無所有，本凈永無形，本凈不可得，亦無所忘失。 斷一切諸法』

【English Translation】 English version: Kshanti (Patience/Forbearance): Understanding all dharmas (phenomena) in the ten directions is where wisdom leads. If there is no destination, if one does not understand dharmas with thought and dharmas without thought, one will not be terrified; dharmas with action and dharmas without action, dharmas with boundaries and dharmas without boundaries, dharmas with joy and dharmas without joy, one will not be terrified; all dharmas are neither with action nor without action, all dharmas are inherently existent and inherently non-existent, dharmas are tranquil and dharmas are chaotic, one will not be terrified; dharmas are inverted and without inversion, dharmas are illusory and truly unconditioned, one will not be terrified; all dharmas have precepts and have no precepts, have clarity and have no clarity, have name and have no name, have arising and have no arising, have fear and have no fear, have birth and have no birth, have death and have no death, one will not be terrified; dharmas have the path and dharmas have no path, dharmas have liberation and if not liberated, dharmas are and are not, one will not be terrified. Why? Because all dharmas are empty, illusory and not real, like illusions, transformations, bubbles, banana trees, shadows, echoes, mirages; what is seen in a dream has no origin and no destination; like empty space, suddenly appearing clouds, dust, smoke, ashes, etc., relying on empty space to appear but unable to defile it, suddenly they disappear, and empty space naturally has nothing to purify. Having the path and not having the path, worldly wisdom and clarity, universally understanding nature, one will have no attachment. Understanding nothing, one can respond to the supreme and true wisdom of the path, without fear, and without anxiety in the heart.

The Buddha then spoke in verse:

'All dharmas are without substance, naturally illusory and not real, their natural illusion is the characteristic of extinction; all dharmas are without contention, this is also without substance, understanding that all dharmas are without substance, one attains the non-existence of nature. The dharmas that are contended, are also without substance, understanding the illusion of dharmas, one understands non-contention. All dharmas are without substance, inherently pure and without form, inherent purity cannot be obtained, nor can it be lost. Cutting off all dharmas.'

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，　　故曰為明智， 　斯謂永毀壞，　　亦現無所壞； 　諸法無所滅，　　計亦無起立， 　亦多無所壞，　　法亦不可得。 　諸法本虛無，　　亦不可得見， 　設使無所得，　　方便現所有； 　諸法無所有，　　因緣從對生， 　所有無所有，　　班宣于經典。 　諸法能相應，　　示現無所諍， 　不諍為自然，　　究竟無有形； 　諸法無所應，　　無作不滅度， 　如是不可得，　　常離於諸數。 　諸法不可得，　　亦無有過去， 　甚哉永無實，　　乃曰本真際。 　諸法皆悅豫，　　亦不可悅喜， 　若法不可得，　　彼亦無言說。 　諸法無放逸，　　二俱無所有， 　自然無可取，　　是為深妙相。 　諸法不可知，　　無我而自然， 　以解無志求，　　至於自然號。 　無為無所樂，　　彼亦無所有， 　用有無明業，　　因號曰無為。 　若念于諸法，　　究竟不可見， 　此則真實言，　　故名曰意念； 　不念于諸法，　　無住無所歸， 　了斯無眾生，　　是號法中法。 　一切法猶幻，　　其幻無所有， 　以法無明故，　　因宣說生死。 　諸法無形貌，　　是其自然義， 　若無有諸法，　　解脫無解脫。 　假號曰境界，　　自然無境界， 　愚冥所倚著，　　故

【現代漢語翻譯】 現代漢語譯本： 因此被稱為明智， 這被稱為永遠的毀壞，也顯現出沒有什麼是可以被毀壞的； 諸法沒有什麼是可以滅度的，計算起來也沒有什麼可以生起的， 也沒有什麼可以被毀壞的，法也是不可得的。 諸法原本是虛無的，也是不可見的， 即使沒有什麼可以得到，也方便地顯現所有； 諸法沒有什麼所有，因緣從相對而生， 所有和無所有，都在經典中宣說。 諸法能夠相應，示現沒有什麼可以爭論， 不爭論就是自然，究竟沒有形狀； 諸法沒有什麼可以相應，沒有造作也沒有滅度， 這樣是不可得的，常常遠離各種數量。 諸法是不可得的，也沒有過去， 多麼深奧啊，永遠沒有實體，這就是所謂的本真實際。 諸法都令人喜悅，但也是不可喜悅的， 如果法是不可得的，那麼它也是沒有言說的。 諸法沒有放逸，兩者都沒有所有， 自然沒有什麼可以取，這就是深妙的相。 諸法是不可知的，沒有我而自然， 以理解沒有志求，達到自然的稱號。 無為沒有什麼快樂，它也沒有所有， 用有和無明的業，因此被稱為無為。 如果念于諸法，究竟是不可見的， 這就是真實的話語，所以名叫意念（意念：mindfulness）； 不念于諸法，沒有住處也沒有歸宿， 瞭解這個沒有眾生，這被稱為法中的法。 一切法就像幻象，那幻象沒有什麼所有， 因為對法不明白，因此宣說生死。 諸法沒有形貌，這是它自然的意義， 如果沒有諸法，解脫就沒有解脫。 假借名為境界，自然沒有境界， 愚昧的人所倚靠執著，故

【English Translation】 English version: Therefore, it is called wisdom, This is called eternal destruction, and it also reveals that nothing can be destroyed; The dharmas have nothing that can be extinguished, and in calculation, nothing can arise, Nor is there anything that can be destroyed; the dharma is also unattainable. The dharmas are originally empty, and also invisible, Even if there is nothing to be gained, it conveniently reveals all; The dharmas have nothing that is owned; conditions arise from opposition, All that is and is not, is proclaimed in the scriptures. The dharmas can correspond, showing that there is nothing to argue about, Non-contention is natural, ultimately without form; The dharmas have nothing to correspond to, without action and without extinction, Thus, it is unattainable, always away from all numbers. The dharmas are unattainable, and there is no past, How profound, eternally without substance, this is called the fundamental reality. The dharmas are all joyful, but also not joyful, If the dharma is unattainable, then it is also without speech. The dharmas have no negligence, both have nothing, Naturally, there is nothing to take; this is the profound and subtle aspect. The dharmas are unknowable, without self and natural, With understanding, there is no aspiration, reaching the title of natural. Non-action has no joy, it also has nothing, Using the karma of being and ignorance, therefore it is called non-action. If one thinks of the dharmas, ultimately they are invisible, This is the true word, therefore it is called 'mindfulness' (意念: mindfulness); Not thinking of the dharmas, without dwelling and without refuge, Understanding this, there are no sentient beings; this is called the dharma within dharma. All dharmas are like illusions, and those illusions have nothing, Because of not understanding the dharma, therefore birth and death are proclaimed. The dharmas have no form or appearance; this is its natural meaning, If there are no dharmas, liberation has no liberation. Falsely named '境界' (jingjie: realm), naturally there is no '境界' (jingjie: realm), What the ignorant rely on and cling to, therefore

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名曰部界。」

佛復告善思：「色、痛、想、行、識，空本無所有；眼、耳、鼻、口、身、心，空本無所有；地、水、火、風，空本亦無形；因緣合成，猶如五事，成其屋宅。何謂為五？一曰材木，二曰瓦草，三曰土塹，四曰人功，五曰泥水，以是五事乃成為屋。本各別時都無屋名。因緣合成，身亦如是。五陰緣對便有四大，因名曰身。地水火風各緣來合，猶屋四柱四壁皆因緣會，合成散壞皆無處所。猶如夢中見屋宅城郭、樹木華實、流水田地、犛牛諸種，下其五穀，各隨時生，人主用意獲之自給。心神無明，不達一切三界皆空，因倚望求便生意識，十二牽連往來周旋，輪轉無際勞于神識，沉迷五趣無懈息時。不解本空如夢所見，覺不知處何所歸趣？至成正覺，乃了五趣本無處所，獨步無畏。」

佛於是頌曰：

「色痛想識空，　　眼耳鼻口意， 　本寂無所有，　　地水風火異； 　了界得自在，　　班宣無部章， 　所言上佛土，　　其境滅度想。 　諸法各有形，　　本亦無合會， 　不曉知空寂，　　其本無有身； 　無得不可逮，　　從緣對合成， 　無獲不可致，　　又現望得生。 　在彼不修戒，　　亦復不犯禁， 　無行無有戒，　　是為諸法相。 　諸法無所有，　　因無明而生，

【現代漢語翻譯】 現代漢語譯本： 名為部界。'

佛陀又告訴善思：'色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），其空性的本質原本什麼都沒有；眼（cakṣu）、耳（śrotra）、鼻（ghrāṇa）、口（jihvā）、身（kāya）、心（manas），其空性的本質原本什麼都沒有；地（pṛthivī）、水（āpas）、火（tejas）、風（vāyu），其空性的本質也同樣沒有形狀；因緣和合而成，猶如五種事物，構成房屋。什麼是五種事物？一是木材，二是瓦草，三是土墻，四是人工，五是泥水，用這五種事物才成為房屋。當它們各自獨立時，都沒有房屋的名稱。因緣和合而成，身體也是如此。五陰（pañca-skandha）因緣相對便有四大（mahābhūta），因此名為身。地水火風各自因緣聚合，猶如房屋的四根柱子和四面墻壁都是因緣聚合，合成后散壞都無處可尋。猶如夢中見到房屋宅院、城郭、樹木花果、流水田地、耕牛和各種種子，播下五穀，各自隨著時節生長，主人用心經營獲得它們來供給自己。心神被無明（avidyā）遮蔽，不明白一切三界（trayo dhātava）皆是空性，因此產生依賴和期望而生起意識，十二因緣（dvādaśāṅga pratītyasamutpāda）牽連往來周旋，輪轉沒有邊際，使神識勞累，沉迷於五趣（pañca gatī）之中沒有停歇的時候。不瞭解其本性是空性，如同夢中所見，醒來后不知道它歸向何處？直到成就正覺（samyak-saṃbodhi），才明白五趣原本沒有處所，獨自前行，無所畏懼。'

佛陀於是用偈頌說：

'色受想識皆是空， 眼耳鼻口及意根， 本性寂滅無所有， 地水風火各不同； 了悟諸界得自在， 宣說沒有部界的篇章， 所說至上的佛土， 其境界是滅度的寂想。 諸法各有其形狀， 其本性也沒有聚合， 不曉得諸法是空寂， 其本性原本沒有身； 無所得也無法可及， 從因緣相對而合成， 無所獲也無法可致， 又顯現出期望而生。 在那裡不修持戒律， 也不可能觸犯禁戒， 沒有行為也沒有戒律， 這就是諸法的實相。 諸法原本無所有， 因無明而生起，

【English Translation】 English version: It is called the 'Boundary of Divisions.'

The Buddha further told Shansi (善思): 'Form (rūpa), sensation (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), their empty essence is originally without anything; eye (cakṣu), ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind (manas), their empty essence is originally without anything; earth (pṛthivī), water (āpas), fire (tejas), and wind (vāyu), their empty essence is also without form; they are formed by the aggregation of conditions, like five things that make up a house. What are the five things? First is timber, second is tiles and grass, third is earthen walls, fourth is human labor, and fifth is mud and water. With these five things, a house is made. When they are separate, there is no name of a house. Formed by the aggregation of conditions, the body is also like this. The five skandhas (pañca-skandha) arise from the interaction of conditions, then there are the four great elements (mahābhūta), hence the name 'body.' Earth, water, fire, and wind each come together due to conditions, just as the four pillars and four walls of a house are all assembled by conditions. When assembled, they scatter and break, and there is nowhere to find them. It is like seeing houses, mansions, cities, trees, flowers, fruits, flowing water, fields, plowing oxen, and various seeds in a dream. Sowing the five grains, each grows according to the season, and the master carefully manages to obtain them for his own sustenance. The mind and spirit are obscured by ignorance (avidyā), not understanding that all three realms (trayo dhātava) are empty, thus relying on hope and giving rise to consciousness. The twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) connect and revolve, turning without end, exhausting the spirit and consciousness, sinking into the five destinies (pañca gatī) without rest. Not understanding that its essence is empty, like what is seen in a dream, waking up does not know where it goes? Until achieving perfect enlightenment (samyak-saṃbodhi), one realizes that the five destinies originally have no place, walking alone without fear.'

The Buddha then spoke in verse:

'Form, sensation, perception, consciousness are empty, Eyes, ears, nose, mouth, and mind, Their essence is still and without anything, Earth, water, wind, and fire are different; Understanding the realms, one attains freedom, Proclaiming chapters without divisions, What is said is the supreme Buddha-land, Its realm is the thought of extinction. All dharmas have their forms, Their essence also has no aggregation, Not understanding that dharmas are empty and still, Their essence originally has no body; Nothing can be obtained or reached, They are formed from the interaction of conditions, Nothing can be gained or attained, And hope appears and arises. There, one does not cultivate precepts, Nor can one violate prohibitions, Without action, there are no precepts, This is the true nature of all dharmas. All dharmas are originally without anything, They arise from ignorance (avidyā),

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以有無明法，　　便造明達智。 　諸法假有名，　　是名無所有， 　假號無有法，　　乃名曰滅度。 　所起無所生，　　因現有五陰， 　其陰無所見，　　因號有所現。 　所有無處所，　　因變示有法， 　法離生死業，　　長無生死難。 　如幻師化形，　　愚冥謂有人， 　所有無所有，　　明者不為迷。 　法生無所生，　　慧者無是計， 　諸法皆悉空，　　愚者不解此。 　法適有所生，　　便當有終沒， 　其生及病死，　　舍是無所畏。 　諸法一切空，　　法亦無所歸， 　善思當了斯，　　是佛所演法。 　正覺無所作，　　則為不可逮， 　若不得道處，　　乃見三界事。 　若望想佛道，　　則不求正覺， 　若行志存道，　　永不造無想。 　諸生死自然，　　不觀自然法， 　自然無所有，　　是為無為想。 　究竟無所生，　　所說不可得， 　以行無明業，　　因示無為法。 　以懷來眾義，　　諸法則自然， 　彼悉無所生，　　便無諍訟事； 　彼無不奉行，　　所宣深妙法， 　用一切起生，　　菩薩行愍哀。」

爾時善思以偈答世尊曰：

「佛興出現世，　　皆用愍我等， 　身以為疑網，　　宣佈是法義。 　佛出無思議，　　為具足興變， 　以

【現代漢語翻譯】 現代漢語譯本 以有無明法，便能創造明達的智慧。 一切法都是假借名相而存在，這被稱為『無所有』。 假借名號而實際上沒有實體，這才能稱作『滅度』（Nirvana）。 所生起的法實際上沒有真正的生起，因為現有五陰（Skandhas）， 這些五陰實際上沒有實在的形體可見，只是假借名號而顯現。 所有之法沒有固定的處所，因為變化而顯示出有法的樣子， 法遠離生死的業力，永遠沒有生死的苦難。 如同幻術師變幻出各種形象，愚昧的人以為真有其事， 實際上所有和無所有都是虛幻的，明智的人不會被迷惑。 法的生起實際上沒有真正的生起，有智慧的人不會這樣執著， 一切法都是空性的，愚昧的人不理解這個道理。 如果認為法是真實生起的，那麼就必然會有終結和消亡， 超越了生、病、死，才能捨棄這些恐懼。 一切法都是空性的，法也沒有歸宿之處， 好好思考就能明白這個道理，這是佛所宣說的法。 正覺（Sammasambuddha）沒有造作，所以不可捉摸， 如果不能證得真道，就會被三界（Trailokya）的現象所迷惑。 如果只是希望和想像佛道，那就不是追求真正的覺悟， 如果行為和意志都專注于道，那就永遠不會產生虛無的想法。 一切生死的現象都是自然而然的，不要執著于自然的法則， 自然本身也是空無所有的，這就是所謂的『無為』之想。 究竟來說，沒有什麼是真正生起的，所說的一切都不可得， 因為造作了無明的業，所以才顯現出無為之法。 因為懷有利益眾生的心意，所以諸法自然顯現， 這些法實際上沒有生起，所以沒有爭訟之事； 他們沒有不奉行的，佛所宣說的深奧微妙之法， 用一切生起的現象，菩薩（Bodhisattva）行持慈悲憐憫。

這時，善思（Shan-ssu）用偈頌回答世尊（Buddha）說：

佛陀（Buddha）出現在世間，都是爲了憐憫我們， 用身體來消除我們的疑惑，宣說這深奧的法義。 佛陀的出現是不可思議的，爲了具足一切而興起變化， 以...

【English Translation】 English version With the law of ignorance, one then creates clear and intelligent wisdom. All dharmas (phenomena) are nominally existent, this is called 'non-possession'. Nominally designated but without actual substance, this is called 'Nirvana' (extinction). What arises has no actual arising, because the five Skandhas (aggregates) are present. These Skandhas have no visible form, but are manifested through designation. All that exists has no fixed location, because of change it shows the appearance of dharmas. The Dharma is free from the karma of birth and death, and is forever free from the suffering of birth and death. Like a magician transforming shapes, the foolish think they are real, All that exists and does not exist are illusory, the wise are not deluded by this. The arising of Dharma has no actual arising, the wise do not hold such views, All dharmas are empty, the foolish do not understand this. If Dharma is thought to truly arise, then it must have an end and extinction, Transcending birth, sickness, and death, one can abandon these fears. All dharmas are empty, and Dharma has no place to return, Thinking well, one should understand this, this is the Dharma expounded by the Buddha. Perfect Enlightenment (Sammasambuddha) is without action, therefore it cannot be grasped, If one cannot attain the place of the Tao (path), one will see the affairs of the Three Realms (Trailokya). If one hopes and imagines the Buddha's path, then one is not seeking true enlightenment, If one's actions and will are focused on the Tao, one will never create imagelessness. All birth and death are natural, do not observe the laws of nature, Nature itself is empty and without possession, this is called the thought of 'non-action'. Ultimately, nothing is truly born, what is said cannot be obtained, Because of acting with ignorant karma, the Dharma of non-action is shown. Because of cherishing the meaning of benefiting beings, all dharmas appear naturally, These all have no arising, so there is no matter of dispute; They do not fail to follow, the profound and subtle Dharma that is proclaimed, Using all arising phenomena, the Bodhisattva (Enlightenment Being) practices compassion and pity.

At that time, Shan-ssu (Good Thoughts) answered the World Honored One (Buddha) in verse, saying:

The Buddha (Enlightened One) appears in the world, all for the sake of having compassion on us, Using his body to dispel our doubts, proclaiming this profound meaning of the Dharma. The appearance of the Buddha is inconceivable, arising and transforming to fulfill all, With...

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壞魔羅網，　　說除六十二； 　以絕生死元，　　因坐佛樹下， 　永無有沉吟，　　宣消眾想著； 　解暢虛偽業，　　能仁滅諸見， 　勇猛為世俗，　　斷我眾狐疑。」

爾時世尊告善思童子：「菩薩所行未曾虛妄，多所救護，以恩加濟，無有諍訟，除去眾瑕一切無穢，愍傷眾生行深遠義，不懷望想，世無堅固消去貪慾，以無貪慾蠲棄眾結，常行等心加於眾生，志不虛妄，大慈之行法不可得，修大義吼不捨精進，心行至真不失勤業，無有嬈害奉行忍辱而不諍訟，無所睹見夙夜尊行；善思一心棄于懈怠成就道行，定意正受其心寂靜，修于善慧，一切諸法永無所得，行無所畏心不怯羸，顯發道心行無掛礙，成就如來十種之力，當以何行至殊特業，尊其至慧奉無等倫，游於十方諸佛世界，行無掛礙度脫一切。」

時佛頌曰：

「行無虛妄業，　　是諸菩薩辭， 　以奉于脫門，　　不畏諸礙行。 　無行謂正行，　　是菩薩之業， 　若能解是行，　　則無所貪求； 　以法救攝之，　　諸菩薩所宣， 　其無所得義，　　是行為無上。 　言吾行道法，　　則住于顛倒， 　以住顛倒業，　　便得有所畏； 　假使有諍訟，　　不見諍所在， 　明者作是達，　　行於無上乘。 　是乘無所畏，　

【現代漢語翻譯】 現代漢語譯本： 『壞魔羅網（Māra's net，指阻礙修行的障礙），宣說破除六十二種邪見； 爲了斷絕生死輪迴的根源，（釋迦牟尼佛）安坐在菩提樹下， 永遠不再猶豫，宣講消除眾生的妄想； 通暢地解釋虛偽的業力，能仁（Śākyamuni，釋迦牟尼佛的稱號）滅除各種錯誤的見解， 以勇猛的精神為世俗之人，斷除我執和各種疑惑。』

這時，世尊告訴善思童子：『菩薩所做的事從不虛妄，多方救護眾生，以恩惠加以救濟，沒有爭訟，除去各種瑕疵，一切清凈無染，憐憫眾生，行持深遠的意義，不懷有任何期望和妄想，世間沒有什麼是堅固的，消除貪慾，因為沒有貪慾而捨棄各種煩惱的束縛，常以平等心對待眾生，志向不虛妄，大慈悲的行持是無法用言語表達的，修持大義的獅子吼，不捨棄精進，心行至真，不失去勤奮的修行，沒有惱害，奉行忍辱而不爭訟，沒有什麼可以執著和看見的，日夜精進修行；善思，一心一意地捨棄懈怠，成就道行，以堅定的意念進入正定，內心寂靜，修習善慧，對於一切諸法永遠沒有所得之心，行持無所畏懼，內心不怯懦，顯發道心，行持沒有掛礙，成就如來的十種力量，應當以什麼樣的行為才能達到殊勝的功德，尊敬那至高的智慧，奉行無與倫比的真理，遊歷於十方諸佛世界，行持沒有掛礙，度脫一切眾生。』

這時，佛陀以偈頌說道：

『行持沒有虛妄的業力，這是諸位菩薩的誓言， 以此奉行解脫之門，不畏懼各種障礙的修行。 沒有行持才是真正的行持，這是菩薩的作為， 如果能夠理解這種行持，就不會有所貪求； 以佛法救護和攝受眾生，這是諸位菩薩所宣講的， 那無所得的真義，是無上的行持。 如果說我在行道，那就是住在顛倒之中， 因為住在顛倒的業力中，就會有所畏懼； 即使有爭訟，也看不到爭訟的所在， 明智的人這樣通達，行於無上的法乘。 這法乘無所畏懼，』

【English Translation】 English version: 'Destroying Māra's net (Māra's net, referring to obstacles hindering practice), proclaiming the elimination of sixty-two heretical views; In order to cut off the root of the cycle of birth and death, (Śākyamuni Buddha) sat under the Bodhi tree, Never hesitating again, proclaiming the elimination of sentient beings' delusions; Clearly explaining the false karma, the Able One (Śākyamuni, an epithet of Śākyamuni Buddha) extinguished various erroneous views, With a courageous spirit for the sake of worldly people, cutting off ego and various doubts.'

At that time, the World Honored One told the youth Good Thoughts: 'The actions of a Bodhisattva are never false, providing much protection, bestowing grace and aid, without disputes, removing all flaws, perfectly pure and without defilement, compassionate towards sentient beings, practicing profound meanings, without any expectations or delusions, nothing in the world is permanent, eliminating greed, because of the absence of greed, abandoning all the bonds of affliction, always treating sentient beings with equanimity, aspirations are not false, the practice of great compassion cannot be expressed in words, cultivating the lion's roar of great righteousness, not abandoning diligence, the mind acts with utmost sincerity, not losing diligent practice, without harm, practicing patience without disputes, nothing to be attached to or seen, diligently practicing day and night; Good Thoughts, wholeheartedly abandoning laziness, accomplishing the path, entering into right concentration with firm intention, the mind is tranquil, cultivating good wisdom, for all dharmas there is never a mind of attainment, practicing fearlessness, the mind is not timid, revealing the mind of the path, practicing without hindrance, accomplishing the ten powers of the Tathagata, what kind of actions should be taken to achieve supreme merit, respecting that supreme wisdom, practicing unparalleled truth, traveling in the Buddha worlds of the ten directions, practicing without hindrance, delivering all sentient beings.'

At that time, the Buddha spoke in verse:

'Practicing without false karma, these are the vows of all Bodhisattvas, With this, practicing the gate of liberation, not fearing the practice of various obstacles. No practice is the true practice, this is the action of a Bodhisattva, If one can understand this practice, then there will be no greed; Protecting and gathering sentient beings with the Dharma, this is what all Bodhisattvas proclaim, That true meaning of non-attainment is the supreme practice. If I say that I am practicing the path, then I am dwelling in inversion, Because dwelling in the karma of inversion, there will be fear; Even if there is dispute, one cannot see where the dispute lies, The wise understand in this way, traveling on the supreme vehicle. This vehicle is fearless,'

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大乘最無極， 　畏與無所畏，　　是亦無放逸； 　一切無所有，　　眾行中最勝， 　設了悉虛靜，　　彼行無上道。 　斯行甚微妙，　　救護一切法， 　所濟亦深遠，　　消除眾望想； 　所行邈玄妙，　　二俱無處所， 　若能知本際，　　不倚念於法。 　法永無眾垢，　　亦不離垢去， 　是法本清凈，　　反宣舍于欲； 　而示現邪逆，　　愛慾不堅固， 　不轉文字業，　　斯句為無上。 　不著猶如幻，　　此則無言教， 　以棄反倒行，　　便無諍訟意； 　一切眾生行，　　是實不可得， 　若能曉了斯，　　此行乃善教。 　眾生以無明，　　故曰名黎庶， 　眾生法亦爾，　　是道則無上。 　其念及眾生，　　是永不可得， 　此為第一慈，　　嘆慈乃無極； 　是曰世大施，　　斯乃為大士， 　常慕樂放舍，　　乃曰慧道心。 　正使不得法，　　諸法虛無實， 　云菩薩明達，　　是曰好佈施； 　解法不可得，　　便無所恐畏， 　無尊是之法，　　乃曰為佈施。 　法貌不可獲，　　佛法不可思， 　是戒無所犯，　　諸法無所著； 　佛土不可議，　　此不見諸界， 　于戒不望想，　　諸菩薩所嘆。 　能忍諸眾生，　　一切不可得， 　佛所教訓誨，　　是法第

【現代漢語翻譯】 現代漢語譯本 大乘至高無上， 對畏懼和無所畏懼都不執著，這才是真正的無放逸； 視一切皆為空無，這是所有修行中最殊勝的， 如果明白一切都是虛幻寂靜的，這種修行就是無上的道。 這種修行非常微妙，能救護一切法（dharma，宇宙真理）， 所救濟的範圍深遠，能消除眾生的妄想； 所修行的境界玄妙，能達到能與所都無處可尋的境界， 如果能明白萬法的本源，就不會執著于任何法。 法永遠沒有污垢，也不會離開污垢而存在， 法原本就是清凈的，反而要宣揚捨棄慾望； 雖然示現邪惡和悖逆，但愛慾並不堅固， 不流轉于文字的表面，這句話才是無上的真理。 不執著於事物，視其如幻象，這就是無言的教誨， 通過捨棄顛倒的行為，就能消除爭訟的意念； 一切眾生的行為，實際上是不可得的， 如果能夠明白這一點，這種修行才是真正的善教。 眾生因為無明（avidyā，對事物真相的迷惑），所以被稱為黎庶（普通百姓）， 眾生的法也是如此，這條道路才是無上的。 對念頭和眾生的執著，是永遠不可得的， 這就是第一慈悲，讚歎這種慈悲是無止境的； 這就是世間最大的佈施，這就是真正的大士（mahāsattva，偉大的菩薩）， 常常欣慕並樂於放下，這才是智慧之道的心。 即使不能得到法，也要明白諸法都是虛無不實的， 這就是菩薩（bodhisattva，覺悟的有情）的明達，這才是好的佈施； 理解法是不可得的，便不會有所恐懼， 不把任何法看得至高無上，這才是真正的佈施。 法的表象是無法獲得的，佛法（Buddha-dharma，佛陀的教法）是不可思議的， 這就是沒有違犯的戒律，對諸法沒有任何執著； 佛土（Buddha-kshetra，佛所居住的清凈世界）是不可思議的，這裡看不到任何界限， 對於持戒不抱有任何期望，這是諸位菩薩所讚歎的。 能夠忍受一切眾生，明白一切都是不可得的， 這就是佛所教導的，這種法是第一的。

【English Translation】 English version The Mahayana (Great Vehicle) is the ultimate, Without clinging to fear or fearlessness; this is true non-negligence; Seeing all as empty, this is the most excellent among all practices, If one understands that all is illusory and still, this practice is the unsurpassed path. This practice is extremely subtle, protecting all dharmas (universal truths), What is saved is profound and far-reaching, eliminating the delusions of beings; The realm of practice is vast and mysterious, reaching a state where both subject and object are nowhere to be found, If one can understand the origin of all dharmas, one will not rely on any dharma. The dharma is eternally free from defilements, nor does it leave defilements behind, This dharma is originally pure, instead proclaiming the abandonment of desires; Although manifesting evil and perversity, love and desire are not firm, Not revolving in the surface of literal words, this sentence is the unsurpassed truth. Not clinging as to an illusion, this is the teaching beyond words, By abandoning inverted actions, there will be no intention of contention; The actions of all beings are, in reality, unattainable, If one can understand this, this practice is truly a good teaching. Beings, due to ignorance (avidyā, delusion about the true nature of things), are called common people, The dharma of beings is also like this; this path is unsurpassed. Attachment to thoughts and beings is eternally unattainable, This is the foremost compassion, praising this compassion as limitless; This is the world's greatest giving, this is truly a great being (mahāsattva, great bodhisattva), Always admiring and delighting in letting go; this is called the mind of the path of wisdom. Even if one cannot attain the dharma, understand that all dharmas are empty and unreal, This is the clarity of a bodhisattva (bodhisattva, an enlightened being), this is good giving; Understanding that dharma is unattainable, one will have no fear, Not regarding any dharma as supreme; this is true giving. The appearance of dharma cannot be obtained, the Buddha-dharma (Buddha's teachings) is inconceivable, This is the precept without transgression, without any attachment to dharmas; The Buddha-kshetra (Buddha's pure land) is inconceivable, here one sees no boundaries, Having no expectations regarding precepts; this is what the bodhisattvas praise. Being able to endure all beings, understanding that all is unattainable, This is what the Buddha teaches; this dharma is the foremost.

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一忍。」

佛復告善思：「色空不可得，痛、想、行、識空亦不可得；所謂空者，色則為空，無復異空，痛、想、行、識空，無復異空，四大、五陰、十八諸種、三界本空，十二因緣無則為空，無復異空。現世度世、有為無為，四大皆空，無復異空。色如聚沫、痛癢如泡、思想如芭蕉、生死如夢、識如幻、三界猶化、五趣如影，所以如影，從緣對生。三界本末，欲界、色界及無色界，心意所為，猶如畫師治素壁板，因緣合成。猶如飛鳥飛行空中，菩薩如是，行無望想，旋到十方；猶日宮殿行於虛空，不污眾冥，菩薩如是，獨步三界心無所著；去淫、怒、癡三毒窈冥，猶如蓮華生於泥中不與其合，菩薩如是，在於生死，成最正覺，心凈如空，永無所著度脫一切。」

佛時頌曰：

「其心不可得，　　則無有諍訟， 　若不得眾生，　　是為第一忍。 　菩薩離懈怠，　　其志無所行， 　永無所勤修，　　乃曰最精進。 　其身及心意，　　所遣直無邪， 　菩薩無所說，　　是第一精進； 　若有懈怠者，　　菩薩化立之， 　無心無所行，　　住第一精進。 　其心不可得，　　內外無所著， 　若心不可逮，　　是則為定意； 　心常自勤修，　　自然無所有， 　無思無正受，　　乃曰逮三昧；

【現代漢語翻譯】 現代漢語譯本： 『一忍。』

佛陀再次告訴善思：『色（Rupa，物質）是空性的，不可得；受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識）也是空性的，不可得。所謂空性，是指色即是空，空與色沒有分別；受、想、行、識即是空，空與受、想、行、識沒有分別。地、水、火、風四大元素、五陰（色、受、想、行、識）、十八界（六根、六塵、六識）、三界（欲界、色界、無色界）原本就是空性的，十二因緣（Nidanas）的滅盡即是空性，空與十二因緣的滅盡沒有分別。無論是現世的度化還是出世的度化，有為法還是無為法，四大皆是空性，空與它們沒有分別。色如聚沫，受如水泡，想如芭蕉，生死如夢，識如幻象，三界猶如幻化，五趣（五道輪迴）如影子，之所以如影子，是因為從因緣和合而生。三界的本末，欲界、色界及無色界，都是心意所為，猶如畫師在素白的墻壁上作畫，由因緣和合而成。猶如飛鳥飛行在空中，菩薩也是這樣，行事沒有期望和妄想，周旋於十方；猶如太陽的宮殿執行在虛空，不沾染任何黑暗，菩薩也是這樣，獨自在三界行走，心中沒有任何執著；遠離淫慾、嗔怒、愚癡這三種毒害，如同蓮花生長在泥土中卻不與泥土融合，菩薩也是這樣，處於生死輪迴之中，成就最圓滿的覺悟，心凈如虛空，永遠沒有任何執著，從而度脫一切。』

佛陀當時以偈頌說道：

『其心不可得， 則無有諍訟， 若不得眾生， 是為第一忍。 菩薩離懈怠， 其志無所行， 永無所勤修， 乃曰最精進。 其身及心意， 所遣直無邪， 菩薩無所說， 是第一精進； 若有懈怠者， 菩薩化立之， 無心無所行， 住第一精進。 其心不可得， 內外無所著， 若心不可逮， 是則為定意； 心常自勤修， 自然無所有， 無思無正受， 乃曰逮三昧；』

【English Translation】 English version: 『One forbearance.』

The Buddha further told Shansi: 『Rupa (form, matter) is empty and unattainable; Vedana (feeling, sensation), Samjna (perception, cognition), Samskara (mental formations, volition), and Vijnana (consciousness) are also empty and unattainable. What is meant by emptiness is that form is emptiness, and there is no difference between emptiness and form; feeling, perception, mental formations, and consciousness are emptiness, and there is no difference between emptiness and feeling, perception, mental formations, and consciousness. The four great elements (earth, water, fire, wind), the five skandhas (form, feeling, perception, mental formations, consciousness), the eighteen dhatus (six sense organs, six sense objects, six sense consciousnesses), the three realms (the desire realm, the form realm, the formless realm) are originally empty; the cessation of the twelve Nidanas (links of dependent origination) is emptiness, and there is no difference between emptiness and the cessation of the twelve Nidanas. Whether it is worldly salvation or transcendental salvation, conditioned or unconditioned dharmas, the four great elements are all empty, and there is no difference between emptiness and them. Form is like foam, feeling is like a bubble, perception is like a banana tree, birth and death are like a dream, consciousness is like an illusion, the three realms are like transformations, the five realms (of reincarnation) are like shadows, and the reason they are like shadows is because they arise from the aggregation of conditions. The beginning and end of the three realms, the desire realm, the form realm, and the formless realm, are all created by the mind, just like a painter painting on a blank wall, formed by the aggregation of conditions. Just as birds fly in the sky, so too does the Bodhisattva, acting without expectations or delusions, circulating in the ten directions; just as the palace of the sun travels in the void, without being stained by any darkness, so too does the Bodhisattva, walking alone in the three realms, with no attachment in his heart; departing from the three poisons of lust, anger, and delusion, like a lotus flower growing in the mud but not merging with it, so too does the Bodhisattva, being in the cycle of birth and death, attain the most perfect enlightenment, with a mind as pure as the sky, forever without any attachment, thereby liberating all.』

The Buddha then spoke in verse:

『If the mind is unattainable, then there will be no disputes, If sentient beings are not grasped, this is the first forbearance. The Bodhisattva is free from laziness, his will has no fixed direction, Never diligently cultivating anything, this is called the most diligent. His body, mind, and intention, what is sent forth is straight and without evil, The Bodhisattva says nothing, this is the first diligence; If there are those who are lazy, the Bodhisattva transforms and establishes them, With no mind and no fixed direction, abiding in the first diligence. If the mind is unattainable, with no attachment inside or outside, If the mind cannot be grasped, this is called concentration; The mind constantly cultivates itself, naturally without anything, Without thought and without correct reception, this is called attaining Samadhi;』

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所以言定意，　　以能作是行， 　安住名自然，　　是第一定意。 　不知慧所在，　　何所自然法， 　自然及與慧，　　二俱無所有； 　是法不可得，　　斯識行正法， 　不以識知法，　　自然無所有。 　若有了此行，　　菩薩意堅強， 　行第一之義，　　世所無所趣。 　眾會無等倫，　　為眾而宣法， 　斯等雖游居，　　無眾生望想。」

佛復告善思：「一切諸法猶如幻化，幻化本空悉無所有，迷惑愚俗自計己身及與他人，悉有所有故沈五趣，敢能曉了是悉無所畏；諸法本末無有內外，以瞭如是心不怯弱。不難三界三界悉空，若有菩薩曉是本無，獨步三世而無所難，達于生死猶如虛空，無形本亦無名，一切諸法亦復如是無形無名。用無明故馳逸三界，轉輪無際，猶如五事住于虛空不能為垢。自然之故心本清凈，權未即解便有三毒，五陰六衰客塵所蔽，雖有是非不污本凈，心亙開達，暢三世空便入大道。」

佛時頌曰：

「眾生猶如幻，　　其幻無所有， 　所宣如是者，　　永無所復畏； 　己身與他人，　　二俱虛無寂， 　以能曉了是，　　則永無所畏。 　其內及外法，　　不計有所在， 　無以怯弱心，　　不難於世俗。 　諸法無所礙，　　猶如旋虛空， 　所至

【現代漢語翻譯】 現代漢語譯本 所以說，如果能以堅定的意念去實踐，安住于『自然』（自性本然）之名，這就是最上乘的定意。 如果不知道智慧在哪裡，又有什麼『自然』之法可言呢？『自然』和智慧，實際上都是空無所有的。 這種法是不可得的，這是認識和實踐正法的方式。不應該通過意識去認知法，因為『自然』本身就是空無所有的。 如果能夠理解並實踐這種修行，菩薩的意念就會非常堅強，能夠實踐第一義諦，在世間沒有什麼可以追求的。 在眾人集會中，沒有誰能與他相比，他為大眾宣講佛法。這樣的人即使身處人群之中，也不會對眾生產生任何期望和想法。

佛陀再次告訴善思：『一切諸法都像幻化一樣，幻化本身就是空無所有的。迷惑的愚昧之人，執著于自身和他人，認為一切都是真實存在的，因此沉淪於五道輪迴。如果能夠明白這些都是空無的，就不會再有任何畏懼。諸法的本末沒有內外之分，如果能夠明白這一點，內心就不會怯懦。不要畏懼三界，因為三界本身就是空性的。如果有菩薩能夠明白萬法的本性是空無的，就能獨自走在三世之中而無所畏懼，通達生死就像虛空一樣，沒有形狀，本來也沒有名字，一切諸法也是如此，沒有形狀也沒有名字。因為無明的緣故，才會在三界中奔波，不斷地輪迴，就像五種塵埃附著在虛空中，卻不能污染虛空一樣。』 『『自然』的本性是清凈的，只是因為暫時的迷惑，才產生了貪嗔癡三毒，以及五陰六衰等客塵的遮蔽。雖然有是非善惡，卻不能污染本來的清凈之心。如果內心能夠通達開悟，明白三世皆空，就能進入大道。』

佛陀當時說了偈語： 『眾生就像幻化一樣，幻化本身就是空無所有的，如果能夠宣說這樣的真理，就永遠不會再有畏懼。 自身和他人，實際上都是虛無寂靜的，如果能夠明白這一點，就永遠不會再有畏懼。 對於內在和外在的法，不要執著於它們的存在，內心就不會怯懦，也不會畏懼世俗。 諸法本來就沒有障礙，就像旋轉的虛空一樣，到達任何地方

【English Translation】 English version Therefore, if one can practice with a determined mind, abiding in the name of 'Nature' (inherent self-nature), this is the supreme Samadhi. If one does not know where wisdom lies, what 'Natural' Dharma is there to speak of? 'Nature' and wisdom are, in reality, both empty and without substance. This Dharma is unattainable; this is the way to recognize and practice the true Dharma. One should not perceive Dharma through consciousness, because 'Nature' itself is empty and without substance. If one can understand and practice this conduct, the Bodhisattva's mind will be very strong, able to practice the ultimate meaning, and there will be nothing to pursue in the world. In the assembly of people, no one can compare to him; he proclaims the Dharma to the masses. Even though such people dwell among the crowds, they will not have any expectations or thoughts about sentient beings.

The Buddha further told Shansi (Good Thinker): 'All Dharmas are like illusions; illusions are inherently empty and without substance. Deluded and ignorant people cling to themselves and others, believing that everything is real, thus sinking into the five realms of reincarnation. If one can understand that these are all empty, one will no longer have any fear. The beginning and end of Dharmas have no internal or external distinctions; if one can understand this, the mind will not be timid. Do not fear the Three Realms, for the Three Realms themselves are empty. If a Bodhisattva can understand that the nature of all Dharmas is empty, he can walk alone in the three worlds without fear, understanding that birth and death are like empty space, without form and originally without name. All Dharmas are also like this, without form and without name. Because of ignorance, one rushes about in the Three Realms, constantly reincarnating, just as five kinds of dust cling to empty space but cannot defile it.' 『The nature of 'Nature' is pure, but because of temporary delusion, the three poisons of greed, anger, and ignorance arise, as well as the obscurations of the five aggregates and six decays. Although there is right and wrong, good and evil, they cannot defile the original pure mind. If the mind can be open and enlightened, understanding that the three worlds are empty, one can enter the Great Path.』

The Buddha then spoke in verse: 『Sentient beings are like illusions; illusions are inherently without substance. If one can proclaim such a truth, one will never have fear again. Oneself and others are, in reality, both empty and still. If one can understand this, one will never have fear again. For internal and external Dharmas, do not cling to their existence; the mind will not be timid, and one will not fear the mundane. All Dharmas are without obstruction, like the revolving void, reaching everywhere』

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如虛空，　　是法為自然。 　若能曉了斯，　　菩薩無所畏， 　分別一切法，　　解了眾生行； 　彼不得眾生，　　其法皆如是， 　以剖判諸界，　　其界無所有； 　是曰入道行，　　斯曰無上道， 　以致此至業，　　知眾生心行。 　諸界及眾生，　　二俱無所有， 　以念彼如是，　　皆了一切法； 　其內及外事，　　無合會望想， 　以為不除法，　　乃曰真本際。 　斯法無思議，　　乃曰為佛法， 　此悉無所有，　　悉亦無所成； 　所行能如是，　　計數無有人， 　以無為之慧，　　乃曰為佛慧。 　是乘為大乘，　　普安於一切， 　永不畏此世，　　世亦無所有； 　其在於世界，　　普世一切界， 　菩薩無所行，　　求于無上慧； 　是法為深遠，　　佛法不可思， 　若法無可獲，　　是則近佛道。 　其佛及經法，　　此一切悉無， 　若行如是者，　　則得近佛道。 　以行如是者，　　俗人無與侶， 　其心無所著，　　彼乃近佛道。」

佛復告善思：「若有菩薩大士聞是深經，若讀持諷誦，心不恐怖，善被弘誓心如金剛，疾近佛樹坐于道場，近佛境界得親至真，無礙脫門，觀于無為無合會處，到於十方諸佛世界，建習大慈無蓋道哀，成十八不共諸佛之法，三

【現代漢語翻譯】 現代漢語譯本： 如同虛空一般，這種法則是自然而然的。 如果能夠明白這個道理，菩薩就不會有所畏懼。 分別觀察一切法，瞭解眾生的行為； 他們不會執著于眾生，因為一切法都是如此。 通過剖析諸界，發現諸界本無所有； 這叫做進入正道的修行，這叫做無上的道。 以達到這種至高的境界，瞭解眾生的心念和行為。 諸界和眾生，兩者都是空無所有的， 以這樣的念頭看待它們，就能完全瞭解一切法。 無論是內在還是外在的事物，都沒有聚合和期望， 因為不去除這些法，才叫做真正的本際。 這種法是不可思議的，就叫做佛法。 這一切都是空無所有的，也沒有任何成就。 所做的事情如果能夠這樣，就沒有人可以計數， 以無為的智慧，才叫做佛的智慧。 這種乘（yāna）叫做大乘（Mahāyāna），普遍安穩一切眾生， 永遠不會畏懼這個世界，因為世界也是空無所有的。 存在於世界之中，普遍存在於一切世界之中， 菩薩沒有固定的行為，只是爲了追求無上的智慧。 這種法是深遠的，佛法是不可思議的， 如果對任何法都沒有執著，那就接近成佛之道了。 佛和經法，這一切都是空無的， 如果能夠這樣修行，就能接近成佛之道。 因為這樣修行的人，世俗之人無法與之相比， 他們的心沒有執著，他們就接近成佛之道。"

佛陀又告訴善思（Suvicāra）菩薩：『如果有菩薩摩訶薩（Bodhisattva-mahāsattva）聽到這部深奧的經典，如果能夠讀誦受持，心中不感到恐懼，能夠以金剛般的弘大誓願來莊嚴自己，就能迅速地接近菩提樹，坐在菩提道場，接近佛的境界，親近真如，獲得無礙的解脫之門，觀察無為、無聚合之處，到達十方諸佛的世界，建立和修習廣大的慈悲，以無所不包的慈悲之心來哀憫眾生，成就十八不共法（aṣṭādaśa āveṇika buddha-dharmāḥ），具足三……』

【English Translation】 English version: Like the void, this Dharma is natural. If one can understand this, a Bodhisattva will have no fear. Discriminating all Dharmas, understanding the conduct of beings; They do not grasp at beings, for all Dharmas are thus. By dissecting all realms, the realms are without anything; This is called entering the path, this is called the unsurpassed path. To attain this supreme state, knowing the minds and conduct of beings. Realms and beings, both are without anything; By contemplating them thus, one fully understands all Dharmas. Inner and outer matters, without any aggregation or expectation, Because not removing these Dharmas, it is called the true ultimate reality. This Dharma is inconceivable, it is called the Buddha-dharma. All of this is without anything, and nothing is accomplished. If one's actions can be like this, no one can count them, With the wisdom of non-action, it is called Buddha's wisdom. This vehicle (yāna) is the Great Vehicle (Mahāyāna), universally pacifying all, Never fearing this world, for the world is also without anything. Existing in the world, universally in all worlds, Bodhisattvas have no fixed actions, only seeking unsurpassed wisdom. This Dharma is profound, the Buddha-dharma is inconceivable, If there is no grasping at any Dharma, then one is close to the Buddha's path. The Buddha and the scriptures, all of this is empty, If one practices thus, one will be close to the Buddha's path. Because those who practice thus, worldly people cannot compare, Their minds are without attachment, they are close to the Buddha's path.'

The Buddha then told Suvicāra (善思): 'If a Bodhisattva-mahāsattva (菩薩摩訶薩) hears this profound sutra, if they can read, recite, and uphold it without fear in their heart, and adorn themselves with a great vow like a diamond, they will quickly approach the Bodhi tree, sit in the Bodhi-mandala, approach the realm of the Buddha, be close to Suchness, obtain the gate of unobstructed liberation, observe the unconditioned, the place of non-aggregation, reach the worlds of the Buddhas in the ten directions, establish and cultivate great compassion, with all-encompassing compassion to have pity on beings, accomplish the eighteen unshared qualities of the Buddhas (aṣṭādaśa āveṇika buddha-dharmāḥ), possess three...'

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世最尊慧喻日月，德無等侶慧過虛空，道明巍巍不可為喻，逮無邊聖無見頂相。若有聞是無限雅典，以斯深卷為人班宣而信樂者，往過去世曾見諸佛亦不可計。又不輕慢戲笑之者，佛以豫見觀其人本，早信此經如來久睹。若不信樂習斯經典，聞之調戲，則外異學、諸魔官屬、放逸之人也。信是法者是佛弟子，佛則是師為親成就，下其鬚髮而作沙門；其不信者則外邪業，九十六種反逆道法。」

佛時頌曰：

「見佛坐樹下，　　行於真道場， 　其不信佛道，　　是慧不可得。 　其無掛礙法，　　究竟不可得， 　了法無處所，　　是曰為解脫。 　意入于聖慧，　　一切法之王， 　諸法及道慧，　　非佛之所宣。 　有為及無為，　　愚所發望想， 　諸菩薩無想，　　諸佛大聖明。 　普觀於斯世，　　世悉不可得， 　所用曉了世，　　是亦無處所。 　佛聖及眾生，　　於是無望想， 　其無思想者，　　善哉慈無上。 　假使眾生界，　　法界亦復然， 　是乃名之曰，　　菩薩無所著。 　以睹于悲哀，　　其哀無形貌， 　其哀以無貌，　　非愚所了行。 　五事在虛空，　　不有無處所， 　一切俗如是，　　是乃無上哀。 　其無上正法，　　乃曰為佛法， 　此無所貪世，　　是為自

【現代漢語翻譯】 現代漢語譯本： 世間最受尊敬的佛陀的智慧如同日月般光明，他的德行沒有可以比肩的，他的智慧超越虛空。他所闡明的真理之道崇高偉大，無法用言語來比喻，他證得了無邊的聖果，具有無可見頂相（佛的三十二相之一，指佛頂高顯，無法看見）。如果有人聽聞到這部無限深奧的經典，並將這部深奧的經典廣為傳播，並且深信不疑，那麼他在過去世已經見過無數諸佛。如果有人不輕視、不戲弄這部經典，佛陀以他的預見能力觀察到這個人原本就具有善根，早就相信這部經典，如來早就已經知曉。如果不相信、不喜愛學習這部經典，聽聞之後還加以調戲，那麼這些人就是外道異學、諸魔的眷屬、放縱懈怠之人。相信這部經典的人是佛的弟子，佛就是他們的老師，是他們的親人，幫助他們成就道業，他們剃除鬚髮而出家成為沙門（梵文śramaṇa的音譯，指出家修道者）；那些不相信的人則會從事外道的邪業，信奉九十六種反叛正道的法門。」

佛陀當時以偈頌說道：

『看見佛陀坐在菩提樹下，行走在真正的道場中，那些不相信佛陀教誨的人，是無法獲得智慧的。 那種沒有任何掛礙的法，最終是無法得到的，領悟到法的真諦是沒有固定處所的，這就被稱為解脫。 心意進入到聖人的智慧中，聖慧是一切法之王，諸法以及通往智慧的道路，不是佛陀所能宣說的。 有為法和無為法，是愚昧之人所產生的虛妄想法，諸菩薩沒有這些虛妄的想法，諸佛具有偉大的聖明。 普遍地觀察這個世界，會發現世界是不可得的，所用來了解世界的工具，也是沒有固定處所的。 對於佛、聖人以及眾生，不要有任何虛妄的想法，那些沒有任何思想的人，他們的慈悲是最好、最無上的。 假使眾生界是無限的，法界也是如此，這就稱之為菩薩的無所執著。 因為看到了眾生的悲哀，這種悲哀是沒有具體形象的，這種沒有形象的悲哀，不是愚昧之人所能理解和實踐的。 五事存在於虛空中，既不能說它存在，也不能說它不存在，一切世俗的現象也是如此，這就是無上的悲哀。 這無上的正法，就叫做佛法，這不貪戀世間一切的，就是真正的自我。』

【English Translation】 English version: The World Honored One's wisdom is like the sun and moon, his virtue is unparalleled, and his wisdom surpasses the void. The path of truth he illuminates is sublime and cannot be described. He has attained boundless sacred fruits and possesses the invisible crown of his head (one of the thirty-two marks of a Buddha, referring to the high and prominent crown of the head, which cannot be seen). If anyone hears this infinitely profound scripture, widely propagates this profound scripture, and believes in it deeply, then he has seen countless Buddhas in past lives. If anyone does not despise or ridicule this scripture, the Buddha, with his foresight, observes that this person originally has good roots, has long believed in this scripture, and the Tathagata has long known it. If one does not believe in or like to study this scripture, and ridicules it after hearing it, then these people are heretics, belong to the retinue of demons, and are indulgent and lazy people. Those who believe in this Dharma are disciples of the Buddha, and the Buddha is their teacher and their relative, helping them to achieve the path. They shave their beards and hair and become śramaṇas (transliteration of the Sanskrit word śramaṇa, referring to monks who have left home to practice); those who do not believe will engage in the evil deeds of external paths and believe in ninety-six kinds of rebellious doctrines.

The Buddha then spoke in verse:

'Seeing the Buddha sitting under the Bodhi tree, walking in the true Bodhimanda, those who do not believe in the Buddha's teachings cannot obtain wisdom. That Dharma without any attachment is ultimately unattainable. Realizing the true essence of the Dharma has no fixed abode; this is called liberation. The mind enters into the wisdom of the saints, and sacred wisdom is the king of all Dharmas. The Dharmas and the path to wisdom cannot be proclaimed by the Buddha. Conditioned and unconditioned Dharmas are the false thoughts generated by foolish people. The Bodhisattvas do not have these false thoughts, and the Buddhas have great sacred wisdom. Universally observing this world, one will find that the world is unattainable, and the tools used to understand the world also have no fixed abode. Do not have any false thoughts about the Buddha, the saints, and sentient beings. Those who have no thoughts, their compassion is the best and most supreme. If the realm of sentient beings is infinite, so is the Dharma realm. This is called the Bodhisattva's non-attachment. Because one sees the sorrow of sentient beings, this sorrow has no concrete form. This formless sorrow cannot be understood and practiced by foolish people. The five elements exist in the void; one cannot say that they exist, nor can one say that they do not exist. All worldly phenomena are like this; this is supreme compassion. This supreme and righteous Dharma is called the Buddha Dharma. This non-attachment to everything in the world is the true self.'

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然法； 　護世之所照，　　其色無所有， 　以是無色法，　　乃曰無見頂； 　虛空無有邊，　　普平不可獲， 　是為佛正法，　　名曰無能觀。 　其慧不可逮，　　是無上大道， 　慧以不可得，　　斯無有堅固。 　此際及彼岸，　　所見若不見， 　深解不行斯，　　是非妄想求。 　念是智慧法，　　斯法則平等， 　違此佛教法，　　則非善親友； 　無勤若勤度，　　乃曰到虛妄， 　其不行平等，　　則非善親友。 　以發興斯法，　　若覆滅斯法， 　此等諸比丘，　　不善思佛教； 　以能斷眾苦，　　本凈無所有， 　如是說法者，　　則班宣佛教。」

佛復告善思：「若說諸行皆從習致，用三界習故修道習，有計吾我故行大慈，修無蓋哀，倚於三界行三脫門，慕四大故，行無常、苦、空、非身，以生老病死求四無畏，用十二因緣了十二部經，以十八種行十八不共諸佛之法，用十方眾犯十惡故，行十善求十種力，用三弊故致三達智，著六情故行六度無極，六通獨步，應病與藥使濟危厄。佛猶良醫經法如藥，用疾病故而有醫藥，無病則無藥，一切本空，無形無名亦無假號，心等如空無比無侶，忽然無際，爾乃應道。」

佛時頌曰：

「其無所住法，　　于中習所行， 　班

【現代漢語翻譯】 現代漢語譯本 佛說：『真正的佛法是這樣的：守護世間的光明，其本性是空無所有的。因為它是沒有形色的法，所以稱為『無見頂』。虛空沒有邊際，普遍平等而不可把握，這就是佛的正法，名為『無能觀』。它的智慧不可企及，是無上的大道。因為智慧是不可得的，所以它是沒有堅固性的。此岸和彼岸，所見和不見，深刻理解這些而不執著於它們，就不會有虛妄的追求。念是智慧之法，此法則平等無二。違背此佛教之法，就不是好的親友。無論勤奮還是不勤奮地想要度過生死苦海，都只是到達虛妄之境。不能行平等心，就不是好的親友。如果生起或滅去這些法，這些比丘就不能好好地思考佛教的真諦。因為能夠斷除眾生的痛苦，其本性清凈而無所有，像這樣說法的人，才是在宣揚真正的佛教。』 佛陀又告訴善思（一位菩薩的名字）：『如果有人說一切行為都是由習氣造成的，因為有三界（欲界、色界、無色界）的習氣，所以要修道；因為執著于『我』和『我所』，所以要行大慈；修無蓋的悲哀；依靠三界而行三解脫門（空門、無相門、無作門）；因為貪慕四大（地、水、火、風），所以要修無常、苦、空、非身；因為有生老病死，所以要尋求四無畏（身無畏、戒無畏、心無畏、慧無畏）；用十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）來了解十二部經；用十八種行來修十八不共諸佛之法；因為十方眾生犯十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），所以要行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）來求得十種力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根勝劣智力、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）；因為有三種弊病（貪、嗔、癡），所以要達到三達智（宿命智、天眼智、漏盡智）；因為執著於六情（眼、耳、鼻、舌、身、意），所以要行六度無極（佈施、持戒、忍辱、精進、禪定、智慧），以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）獨步於世，應眾生的病而給予相應的藥物，使他們脫離危難。佛就像良醫，經法就像藥物，因為有疾病，所以才需要醫藥，沒有疾病，就不需要藥物。一切事物本來就是空性的，沒有形狀，沒有名稱，也沒有假立的名稱。心就像虛空一樣，沒有可以比擬的，沒有伴侶，忽然出現，沒有邊際，這樣才能與道相應。』 佛陀當時說了頌：『對於那無所住的法，在其中修習所行的，才能宣揚……』

【English Translation】 English version The Buddha said: 'The true Dharma is like this: it illuminates and protects the world, but its nature is empty and without anything. Because it is a Dharma without form or color, it is called the 'Summit Beyond Seeing'. Space is boundless, universally equal, and cannot be grasped. This is the Buddha's true Dharma, called 'Beyond Observation'. Its wisdom cannot be attained; it is the supreme Great Path. Because wisdom is unattainable, it has no solidity. 'This shore and the other shore, what is seen and what is not seen—deeply understanding these without clinging to them means there will be no vain pursuits. Mindfulness is the Dharma of wisdom, and this Dharma is equal and without duality. To go against this Dharma of the Buddha is not to be a good friend. Whether diligently or not diligently trying to cross the sea of birth and death is only reaching a state of illusion. Not practicing equality is not being a good friend. If these Dharmas arise or cease, these Bhikshus (monks) do not contemplate the Buddha's teachings well. Because it can cut off the suffering of all beings, its nature is pure and without anything. One who speaks the Dharma in this way is proclaiming the true teachings of the Buddha.' The Buddha then told Shansi (a Bodhisattva's name): 'If someone says that all actions arise from habits, and because of the habits of the Three Realms (Desire Realm, Form Realm, Formless Realm), one must cultivate the Path; because of attachment to 'self' and 'what belongs to self', one must practice great compassion; cultivate boundless sorrow; rely on the Three Realms to practice the Three Doors of Liberation (Emptiness, Signlessness, Non-action); because of craving the Four Great Elements (earth, water, fire, wind), one must cultivate impermanence, suffering, emptiness, and non-self; because of birth, old age, sickness, and death, one must seek the Four Fearlessnesses (fearlessness about the body, precepts, mind, and wisdom); use the Twelve Links of Dependent Origination (ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) to understand the Twelve Divisions of Scriptures; use the Eighteen Practices to cultivate the Eighteen Unshared Dharmas of the Buddhas; because beings in the ten directions commit the Ten Evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), one must practice the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views) to attain the Ten Powers (power of knowing what is possible and impossible, power of knowing the consequences of actions, power of knowing the various realms, power of knowing the various inclinations, power of knowing the superior and inferior faculties, power of knowing all paths, power of knowing all meditations, liberations, concentrations, and attainments, power of knowing past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of outflows); because of the Three Poisons (greed, hatred, delusion), one must attain the Three Clear Understandings (knowledge of past lives, knowledge of the future, knowledge of the extinction of outflows); because of attachment to the Six Senses (eye, ear, nose, tongue, body, mind), one must practice the Six Perfections (giving, morality, patience, effort, meditation, wisdom), and walk alone with the Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, extinction of outflows), giving medicine according to the illness of beings, so that they can escape danger. The Buddha is like a good doctor, and the scriptures are like medicine. Because there is illness, there is a need for medicine; without illness, there is no need for medicine. All things are originally empty, without form, without name, and without any fabricated designation. The mind is like space, incomparable, without a companion, suddenly appearing, without boundaries, and only then can it be in accordance with the Path.' The Buddha then spoke in verse: 'For that Dharma which abides nowhere, practicing within it what should be practiced, one can proclaim...'

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宣修消除，　　去佛法大遠； 　若於斯寂法，　　造虛妄思想， 　以虛妄之法，　　不親近滅度。 　其宣于諍訟，　　斯為之滅度， 　善思當了是，　　斯無正見行； 　若有修行道，　　宣佈反逆事， 　朋友亂顛倒，　　是為學者業。 　佛所演講說，　　菩薩大名稱， 　當來諸就學，　　故勸化行道。 　若有奉持是，　　佛所化深妙， 　用一切眾生，　　以為供養佛； 　若有明智者，　　受持是真法， 　斯等將來世，　　用正法存立。 　其不行是法，　　心立存思想， 　自謂則應慧，　　不用余致道。」

佛說是經時，善思童子，尋時逮得無所從生法忍，忻然大悅涌在虛空，去地四丈九尺。時佛忻笑，五色光明巍巍甚妙，青黃赤白紅紫之色從佛口出，照於十方無量佛土，還繞佛三匝從頂上入，六反振動是三千大千世界，上虛空中，天雨細搗栴檀香、木蜜眾香，雨天好華晃耀人目，箜篌樂器不鼓自鳴，莊嚴虛空周匝十方靡不校飾。此三千大千世界，羅列諸寶交露㻕琦，妙帳高閣樹木，流水浴池，五音俱發和雅悲哀，聞見此變莫不悅豫得未曾有。賢者阿難即從坐起，偏露右臂更整衣服，長跪叉手前白佛言：「以何緣笑？既笑當有意。」以偈嘆佛：

「聖尊未曾妄，　　大明不虛忻，

【現代漢語翻譯】 現代漢語譯本： 宣揚修行消除，距離佛法非常遙遠； 如果對於這種寂靜之法，產生虛妄的思想， 用虛妄的法，不能親近滅度。 如果宣揚爭訟，就以為是滅度， 好好思考應當明白，這是沒有正確的見解和行為； 如果有人修行道，卻宣揚反叛悖逆之事， 朋友之間互相擾亂顛倒，這就是學者的作為。 佛所演講說的，菩薩的大名號， 爲了將來那些來學習的人，所以勸化他們修行。 如果有人奉持這個，佛所教化的深妙之法， 用一切眾生，來供養佛； 如果有人明智，受持這個真正的佛法， 這些人將來，用正法來存立。 那些不實行這個法，心中樹立存留思想， 自認為應該有智慧，不用其他方法來達到道。

佛說這部經的時候，善思童子（善於思考的童子），立刻獲得了無所從生法忍（對一切法無生無滅的深刻理解），歡喜踴躍升到虛空中，距離地面四丈九尺。這時佛歡喜微笑，五種顏色的光明非常美妙，青、黃、赤、白、紅紫的顏色從佛口中發出，照耀十方無量佛土，環繞佛三圈從頭頂進入，六次震動這個三千大千世界（佛教宇宙觀中的一個宇宙），上方的虛空中，天空中下起細碎的栴檀香（一種名貴的香料）、木蜜眾香，下起美好的天花，光彩奪目，箜篌樂器不敲自鳴，莊嚴虛空周匝十方沒有不裝飾的。這個三千大千世界，羅列著各種寶物交相輝映，美妙的帳篷高樓樹木，流水浴池，五種聲音一起發出和諧悲哀的聲音，聞見這種變化沒有不喜悅得到前所未有的感受的。賢者阿難（佛陀的十大弟子之一）立刻從座位上站起來，袒露右臂整理衣服，長跪合掌向前對佛說：「因為什麼緣故微笑？既然微笑一定有用意。」用偈頌讚嘆佛：

『聖尊從來不虛妄，大光明不會無緣無故地歡喜，

【English Translation】 English version: To proclaim cultivation and elimination is far removed from the Buddha's Dharma; If, regarding this tranquil Dharma, one creates false thoughts, With false Dharmas, one cannot approach Nirvana. If one proclaims disputes, considering it Nirvana, Think well and understand this, for it lacks right view and conduct; If someone cultivates the path but proclaims rebellious matters, Friends are confused and inverted; this is the work of a scholar. The Buddha speaks of the great name of the Bodhisattva, For those who will come to study in the future, he encourages them to practice the path. If one upholds this profound and wondrous Dharma taught by the Buddha, Using all sentient beings as offerings to the Buddha; If one is wise and upholds this true Dharma, These people will, in the future, establish themselves with the Right Dharma. Those who do not practice this Dharma, establishing thoughts in their minds, Claiming to be wise, without using other means to attain the Way.'

When the Buddha spoke this Sutra, Shansi Tongzi (Child of Good Thought), immediately attained the 'non-origination Dharma-acceptance' (understanding that all dharmas are without origin), joyfully leaping into the sky, forty-nine zhang (ancient Chinese unit of measurement) above the ground. At this time, the Buddha smiled with joy, and five-colored light, majestic and wondrous, blue, yellow, red, white, and crimson-purple, emanated from the Buddha's mouth, illuminating the immeasurable Buddha-lands in the ten directions, circling the Buddha three times and entering from the crown of his head, shaking the three thousand great thousand worlds (a cosmic system in Buddhist cosmology) six times. In the upper sky, fine sandalwood incense (a precious fragrance), wood-honey and various fragrances rained down, and beautiful heavenly flowers rained down, dazzling the eyes. The konghou (a Chinese harp) instruments played without being struck, adorning the empty space, and the ten directions were decorated all around. This three thousand great thousand world was adorned with various treasures intermingling, wondrous tents, high pavilions, trees, flowing water, and bathing pools. The five sounds arose together, harmonious, sad, and beautiful. Those who heard and saw this transformation were all delighted and gained what they had never had before. The worthy Ananda (one of the ten principal disciples of the Buddha) immediately rose from his seat, bared his right shoulder, adjusted his robes, knelt with his palms together, and said to the Buddha, 'For what reason do you smile? Since you smile, there must be a meaning.' He praised the Buddha with a gatha (verse):

'The Holy One never speaks falsely, the great light does not rejoice without cause,'

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慈愍世雄說，　　何緣而忻笑？ 　天處虛空中，　　供養人中上， 　各口而歌詠，　　快哉宣經典。 　如高燈電光，　　若干色微妙， 　斯耀亦如斯，　　光光照遠近。 　如諸佛之法，　　授與正道決， 　還繞身三匝，　　忽沒于頂上； 　聖尊笑輝耀，　　若干種光色， 　出佛口入頂，　　唯說此瑞意。」

爾時世尊，為賢者阿難說頌曰：

「善思族姓子，　　造立德無量， 　當成如來覺，　　逮致天人尊。」

佛語阿難：「是善思童子，當值不可計會億垓兆佛，世世隨侍未曾遠之，常用至心供養諸佛，衣被飯食、床榻臥具、病瘦醫藥；佛滅度后供養舍利，興眾寶塔高四萬里，以持舍利著眾寶塔奉事供養，以好名香眾華衣服、眾妙若干種寶、伎樂幢幡、栴檀雜香，以解脫華及眾繒彩，以用供事諸如來、至真、等正覺。最後末世當得佛道，號無垢光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、佛、世尊。」

爾時大聖，即說頌曰：

「若以眾雜寶，　　充滿十方界， 　以用施諸佛，　　護世眾如來； 　若聞是經典，　　德多過彼施， 　住力講說法，　　護世照三界。」

爾時舍利弗聞佛所說，歡喜心悅得未曾有，唸佛至聖德逾

【現代漢語翻譯】 現代漢語譯本 慈悲的釋迦牟尼（世雄）說，『因為什麼緣故而歡笑呢？』 天神們在天空中，供養人中最尊貴者（佛陀）， 各自口中歌唱讚頌，『多麼快樂啊，宣講經典。』 如同高處的燈光和閃電，呈現出各種微妙的色彩， 這些光芒也像這樣，光光相照，照亮遠近。 如同諸佛的法則，授予正確的道路和決斷， 光芒環繞身體三圈，忽然消失在頭頂上； 聖尊（佛陀）的笑容輝煌閃耀，呈現出各種光彩， 從佛口而出又從頭頂進入，只是爲了說明這吉祥的意義。』

這時，世尊為賢者阿難說頌：

『善於思考的貴族子弟，造立的功德無量， 當成就如來覺悟，獲得天人的尊敬。』

佛告訴阿難：『這位善思童子，將遇到不可計數億垓兆的佛，世世代代隨侍在佛左右，未曾遠離，常常以至誠之心供養諸佛，衣被飲食、床榻臥具、疾病醫藥；佛滅度后供養舍利，建造眾寶塔高達四萬里，用以安放舍利，奉事供養，用美好的名香、各種鮮花衣服、各種奇妙的寶物、伎樂幢幡、栴檀雜香，以及解脫華和各種絲綢綵帶，來供養諸如來（Tathagata）、至真（Arhat）、等正覺（Samyak-sambuddha）。最後末世將證得佛道，號無垢光如來（Vimalaprabha Tathagata）、至真（Arhat）、等正覺（Samyak-sambuddha）、明行成為（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan）。』

這時，大聖（佛陀）即說頌：

『如果用各種雜寶，充滿十方世界， 用來佈施給諸佛，護佑世間的眾如來（Tathagata）； 如果聽聞這部經典，功德遠勝過那種佈施， 以堅定的力量講說法，護佑世間，照亮三界。』

這時，舍利弗（Sariputra）聽聞佛所說，歡喜心悅，得到前所未有之感，唸佛的至聖功德更加...

【English Translation】 English version The compassionate World-Honored One (Lokanatha) said, 'For what reason do you rejoice and smile?' The gods in the sky, make offerings to the most honored among humans (the Buddha), Each sings praises, 'How joyful, to proclaim the sutras.' Like a high lamp and lightning, displaying various subtle colors, These rays are also like this, shining light on near and far. Like the Dharma of all Buddhas, granting the correct path and decisions, The light circles the body three times, suddenly disappearing on the crown of the head; The Holy One's (Buddha's) smile shines brightly, displaying various colors, Coming out of the Buddha's mouth and entering the crown of the head, it only explains this auspicious meaning.'

At that time, the World-Honored One spoke this verse for the wise Ananda:

'A thoughtful son of a noble family, creates immeasurable merit, Will attain the enlightenment of a Tathagata (Tathagata), and receive the respect of gods and humans.'

The Buddha told Ananda: 'This Good-Thinking Youth (Sumati), will encounter countless billions of nayutas of Buddhas, attending to them in every lifetime, never far away, always sincerely making offerings to all Buddhas, with clothing, food, bedding, and medicine for illnesses; after the Buddhas' Parinirvana, he will make offerings to their relics, building many precious stupas forty thousand miles high, to enshrine the relics, reverently making offerings, with fine fragrant incense, various flowers and clothing, various wonderful treasures, music, banners, sandalwood and mixed incense, as well as liberation flowers and various silk ribbons, to make offerings to all the Tathagatas (Tathagata), Arhats (Arhat), Samyak-sambuddhas (Samyak-sambuddha). In the final age, he will attain Buddhahood, named Vimalaprabha Tathagata (Vimalaprabha Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), accomplished in knowledge and conduct (Vidya-charana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), unsurpassed leader (Anuttara-purusa-damya-sarathi), teacher of gods and men (Shasta deva-manushyanam), Buddha (Buddha), World-Honored One (Bhagavan).'

At that time, the Great Sage (the Buddha) spoke this verse:

'If one uses various mixed treasures, to fill the ten directions, To give as alms to all the Buddhas, the Tathagatas (Tathagata) who protect the world; If one hears this sutra, the merit is far greater than that almsgiving, Dwelling in strength, speaking the Dharma, protecting the world, illuminating the three realms.'

At that time, Sariputra (Sariputra) heard what the Buddha said, rejoicing and feeling unprecedented joy, thinking of the Buddha's supreme merit even more...

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須彌，慧超三世，道不可比如空無侶，探古知今所睹無限，智明曠然無以為喻，救厄通明猶空無際一切蒙慈。時舍利弗，唸佛恩德恭恪說偈，而嘆頌曰：

「是經甚微妙，　　護世之所宣， 　不說其名號，　　云何知其稱？ 　古來未曾聞，　　班宣於斯法， 　彼不得住處，　　甚哉說法快。 　假使有漏法，　　及與無漏法， 　計亦無所得，　　甚哉快說法。 　若令有為界，　　及與無為界， 　斯二無所積，　　是經歸如斯。 　護世宣妙法，　　道行正真教， 　睹不得處所，　　此經義如是。 　所說諸佛法，　　於斯無所嘆， 　吾我不可得，　　甚哉快說經。 　設使十方世，　　自然無所有， 　護世之所宣，　　未及此經趣。 　唯愍世宣之，　　人中最愿演， 　班宣是經名，　　今所未稱號。」

佛告舍利弗：「是經名『頂王』，當共傳號。大智當了，所以名頂王。如須彌頂皆見四天下，解是經慧，得四無畏無上大道，無生老病死，度三界厄，若世人好喜是法，十方靡不蒙濟，故名頂王。常奉持斯，若有持此佛所宣經，當爲世護諸天人民百萬億眾，興無數德無上正真，不為緣覺及與聲聞。若宣是法，必得成就無極世護，以得聞法深難究暢，處處演義，解了是法深奧無上，當得成

【現代漢語翻譯】 現代漢語譯本 須彌（Sumeru，山名），智慧超越過去、現在、未來三世，所證之道不可比擬，如同虛空般無侶，探索古今所見無限，智慧光明曠遠無法比喻，救助危難通達明瞭猶如虛空無邊無際，一切眾生蒙受慈悲。當時，舍利弗（Sariputra，佛陀十大弟子之一）感念佛陀的恩德，恭敬地以偈頌讚嘆道： 『這部經非常微妙，是護世者所宣講，如果不說出它的名號，又怎麼知道它的名稱呢？自古以來從未聽聞，如此宣揚這部佛法，他們得不到安住之處，說法真是痛快啊！假使有漏之法，以及無漏之法，計算起來也沒有所得，說法真是痛快啊！如果說有為之界，以及無為之界，這兩者都沒有積累，這部經的歸宿就是這樣。護世者宣講微妙之法，所行之道是正真之教，所見之處無法把握，這部經的意義就是這樣。所說的諸佛之法，對於這些沒有什麼可讚嘆的，吾我之見不可得，說法真是痛快啊！假設十方世界，自然而然什麼都沒有，護世者所宣講的，還不及這部經的趣味。只是憐憫世人而宣講它，在眾人之中最願意演說，宣揚這部經的名稱，是如今還未稱呼的。』 佛陀告訴舍利弗（Sariputra）: 『這部經名為『頂王』，應當共同傳揚。大智慧應當明瞭，所以名為頂王。如同須彌山頂可以看見四天下，理解這部經的智慧，可以得到四無所畏，證得無上大道，沒有生老病死，度脫三界之苦，如果世人喜歡這部佛法，十方世界沒有不蒙受救濟的，所以名為頂王。常常奉持這部經，如果有人持誦這部佛所宣講的經，應當成為世間的守護者，諸天人民百萬億眾，興起無數功德，證得無上正真，不為緣覺和聲聞。如果宣講這部佛法，必定能夠成就無極的世間守護，因為聽聞此法非常難以究竟通暢，處處演說其義，理解這部佛法深奧無上，應當能夠成就。』

【English Translation】 English version Sumeru (mountain name), whose wisdom surpasses the three ages of past, present, and future, whose path is incomparable, like the void without companion, who explores the ancient and knows the present, seeing the infinite, whose wisdom is bright and vast beyond compare, who rescues from calamity, clear and boundless like the void, whose compassion embraces all beings. Then Sariputra (one of the Buddha's ten great disciples), mindful of the Buddha's grace, respectfully praised in verse: 『This sutra is exceedingly subtle, proclaimed by the protectors of the world. If its name is not spoken, how shall one know its title? Never before has it been heard, this Dharma proclaimed so widely. They find no place to dwell, how joyful is this Dharma talk! Suppose there are defiled dharmas, and undefiled dharmas as well, calculating them yields nothing, how joyful is this Dharma talk! If there is the realm of conditioned things, and the realm of unconditioned things as well, these two accumulate nothing, this sutra returns to suchness. The protectors of the world proclaim the wonderful Dharma, the path they walk is the true teaching, the place they see cannot be grasped, such is the meaning of this sutra. The dharmas spoken by all Buddhas, there is nothing to praise in these, the notion of self is unattainable, how joyful is this sutra talk! Suppose the ten directions of the world, are naturally without anything, what the protectors of the world proclaim, does not match the interest of this sutra. Only out of compassion for the world they proclaim it, among people they most wish to expound it, proclaiming the name of this sutra, which is not yet titled.』 The Buddha told Sariputra (Sariputra): 『This sutra is named 『Crown King,』 it should be propagated together. Great wisdom should understand, therefore it is named Crown King. Just as from the summit of Mount Sumeru one can see the four continents, understanding the wisdom of this sutra, one can attain the four fearlessnesses, realize the unsurpassed path, be free from birth, old age, sickness, and death, and cross over the suffering of the three realms. If people of the world delight in this Dharma, there is no place in the ten directions that will not receive salvation, therefore it is named Crown King. Constantly uphold this sutra, if there are those who uphold this sutra proclaimed by the Buddha, they shall become the protectors of the world, the hundreds of millions of beings of gods and people, arising countless merits, realizing unsurpassed true enlightenment, not for Pratyekabuddhas and Sravakas. If one proclaims this Dharma, one will surely achieve the boundless protection of the world, because hearing this Dharma is extremely difficult to fully understand, expounding its meaning everywhere, understanding this Dharma is profound and unsurpassed, one shall be able to achieve.』

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佛。以能奉持，於一切法無復狐疑。若受斯經所宣至化、所喻頂王，不但當得第一法忍，第二第三具三忍法。其法不可得，道無處所無所光顯，乃布大道於一切法。此人無慾現在無求，若持是經佛所班宣頂王言辭，諷誦化人福不可量。若有女人受持斯經，以行智慧疾得殊勝，舍女惡態知一切一，以知眾一便持是法，班宣斯經入諸行業，明瞭一切諸所歸趣。以入此法說多所照，知若干品所行精進，無數眾人悉受道教，本空無法所可班宣，皆無處所悉不可得。所以者何？本末空故。從古以來義不可逮，一切法然，奉持是門法無可得，則不有無是本凈法，乃名執持。其慕斯光無量普明，當以隨時講是《頂王》，廣求法界志斯光目，不得境界乃曰執持。諸法甚深法不可得，若不可得則不有無，辯才具足志存佛道，覺亦若斯。以暢經義無卷無形，如龍化生，先興其云然后乃雨。心無從來因緣合成，斯慧無形是無思議，若欲宣佈無央數法，當學斯經。解一切空，無所著法，思惟經典不知從來，所說甚善。斯法無生如經所傳，其光玄照猶如日明，光無從來去無所至。經典如是，照諸所有令無所有。若有比丘執持辯才清凈無斷，當以至心學是《頂王》，因法光明所耀無量諦廣佈法，疾得逮入無礙辯才。以學《頂王》饒益世俗，其不學此

【現代漢語翻譯】 現代漢語譯本 佛陀說：因為能夠奉行和堅持此經，對於一切佛法不再有任何懷疑。如果接受這部經所宣揚的至高教化，以及它所比喻的頂王（Usnisa-cakravartin，指佛頂），不僅能夠獲得第一法忍（Ksanti，忍辱），還能次第獲得第二、第三法忍，具備三種忍法。 這種佛法的本質是不可捉摸的，真理無處不在，卻又無處可以彰顯，因此才可以將偉大的佛道傳播到一切事物之中。修習此法的人沒有貪慾，現在也沒有任何追求。如果能夠奉持這部由佛陀所宣說的頂王言辭，諷誦並教化他人，其福報將不可估量。如果一位女效能夠接受並奉持這部經，憑藉其智慧，就能迅速獲得殊勝的成就，捨棄女性的卑劣狀態，認識到一切事物都是一體的。因為認識到萬物一體，就能堅持此法，傳播這部經，進入各種行業，明白一切事物最終的歸宿。 因為進入了這種佛法，所說的話語就能照亮許多事物，瞭解各種品類的修行和精進，無數的人們都能接受佛法的教導。從根本上來說，一切皆空，沒有什麼可以宣揚的，一切都沒有固定的處所，一切都不可得。這是為什麼呢？因為從根本到末梢都是空性的。從古至今，這種道理都無法完全理解，一切事物都是如此自然。奉行和堅持這個法門，就會發現沒有任何佛法可以執著，既不落入有，也不落入無，這就是本自清凈的佛法，因此才稱為執持。 那些仰慕這種光明，渴望獲得無量普遍光明的人，應當隨時講解這部《頂王經》（Usnisa-cakravartin Sutra），廣泛尋求法界，以這種光明為目標。不執著于任何境界，才能稱之為執持。一切佛法都非常深奧，佛法的本質是不可捉摸的。如果認識到佛法不可捉摸，就不會落入有或無的偏見。具備充分的辯才，立志于佛道，覺悟也是如此。流暢地闡述經義，不拘泥於文字和形式，就像龍的化生一樣，先興起雲彩，然後才降下雨水。心沒有固定的來源，是由因緣和合而成的。這種智慧沒有固定的形狀，是不可思議的。如果想要宣揚無央數的佛法，就應當學習這部經。理解一切皆空，不執著于任何事物，思惟經典，卻不知道它從何而來，所說的一切都非常美好。這種佛法沒有生滅，正如經中所說，它的光明玄妙地照耀著一切，就像太陽的光明一樣，光明沒有固定的來源，也沒有固定的去處。經典也是如此，照亮一切事物，使一切事物都歸於空無。 如果有比丘能夠堅持此經，具備清凈無礙的辯才，應當以至誠之心學習這部《頂王經》，憑藉佛法光明所照耀的無量真理，廣泛傳播佛法，迅速獲得無礙的辯才。通過學習《頂王經》，可以饒益世俗之人。那些不學習此經的人……

【English Translation】 English version The Buddha said: Because one can uphold and maintain this Sutra, there will be no more doubts about all Dharmas. If one accepts the supreme teachings proclaimed by this Sutra, and the Usnisa-cakravartin (頂王, crown-turning king, referring to the Buddha's crown or the highest state of enlightenment) it symbolizes, one will not only attain the first Ksanti (法忍, forbearance), but will also sequentially attain the second and third Ksantis, possessing the three types of forbearance. The essence of this Dharma is elusive; the truth is everywhere, yet nowhere to be manifested. Therefore, the great path of the Buddha can be spread to all things. Those who practice this Dharma have no greed and no desires in the present. If one can uphold these words of the Usnisa-cakravartin proclaimed by the Buddha, reciting and transforming others, the merit will be immeasurable. If a woman can accept and uphold this Sutra, she can quickly attain supreme achievements through her wisdom, abandoning the inferior state of womanhood, and realizing that all things are one. Because one realizes that all things are one, one can adhere to this Dharma, propagate this Sutra, enter into various industries, and understand the ultimate destination of all things. Because one has entered this Dharma, one's words can illuminate many things, understanding the various categories of practice and diligence. Countless people can receive the teachings of the Buddha. Fundamentally, everything is empty, there is nothing to proclaim, everything has no fixed place, and everything is unattainable. Why is this so? Because from the root to the tip, everything is empty. From ancient times to the present, this principle cannot be fully understood; all things are so natural. Upholding and maintaining this Dharma gate, one will find that there is no Dharma to cling to, neither falling into existence nor non-existence. This is the inherently pure Dharma, and therefore it is called upholding. Those who admire this light and desire to obtain immeasurable universal light should explain this Usnisa-cakravartin Sutra (頂王經) at any time, widely seek the Dharma realm, and aim for this light. Not clinging to any realm is called upholding. All Dharmas are very profound, and the essence of Dharma is elusive. If one realizes that Dharma is elusive, one will not fall into the prejudice of existence or non-existence. Possessing sufficient eloquence and aspiring to the path of the Buddha, enlightenment is also like this. Fluently expounding the meaning of the Sutra, not adhering to words and forms, is like the transformation of a dragon, first raising the clouds and then raining. The mind has no fixed origin, it is formed by the combination of causes and conditions. This wisdom has no fixed shape and is inconceivable. If one wants to proclaim countless Dharmas, one should study this Sutra. Understanding that everything is empty, not clinging to anything, contemplating the scriptures, but not knowing where they come from, everything that is said is very good. This Dharma has no birth or death, as the Sutra says, its light mysteriously illuminates everything, like the light of the sun, the light has no fixed origin and no fixed destination. The scriptures are also like this, illuminating all things, causing all things to return to emptiness. If there is a Bhikkhu who can uphold this Sutra, possessing pure and unobstructed eloquence, he should study this Usnisa-cakravartin Sutra with utmost sincerity, widely propagate the Dharma with the immeasurable truth illuminated by the light of the Dharma, and quickly attain unobstructed eloquence. By studying the Usnisa-cakravartin Sutra, one can benefit the people of the world. Those who do not study this Sutra...

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不知法味；無玄妙典《頂王》無上，若不奉是遠佛法教。

「諸比丘眾、若比丘尼，若不從是法典訓誨不歸義趣，其不求是不至正真。若有比丘、比丘尼求歸是法，為一切世而作法因，一切諸法悉不可喻。猶如有人住忉利天，處天宮殿悉見天下。學斯經者，普超眾生濟度一切，若住須彌頂，在於其上觀察天下。斯經如是，解暢諸法睹一切無，開導眾生。猶如有人執大炬火，入于冥室消除窈冥；斯經如是，以法光明普照諸法，習持是典未曾遭冥。猶如日光，出照天下靡不周遍；斯經如是，以道法明咸耀三界，一切眾生示以道慧。猶如月殿，遊行虛空而不休廢；斯經如是，照十方界一切蒙荷。是則法印印一切法，建立此印為諸菩薩。又計其印，猶如虛空悉無所有不可令有，虛空及印是二無望。佛與正法亦復如是，班宣是經亦無所說；猶如國王所愛敬子，欲立太子任以國財。

「王告大臣：『以是洪業付其太子，又斯聖財天下國土，一切萬民委任系后。』諸臣奉命。今斯經法亦復如是。善思童子從佛啟受，當以授與無數菩薩使入上法，佛以建立是經法要，諸菩薩故也。熾盛德本，若以手執福不可量，其持是經所宣頂王，不當疑是不成正覺。欲逮辯才於一切法而無所著，當學斯經所宣頂王。所云世法是則正道。所

【現代漢語翻譯】 現代漢語譯本： 不瞭解佛法的真諦；沒有《頂王經》（Ratna-chuda-sutra，寶冠經）這樣玄妙的經典，如果不信奉這部經，就遠離了佛法教誨。

『各位比丘、比丘尼，如果不遵循這部經典來修行，不歸向正義，那麼他們就不能追求到真正的真理。如果有比丘、比丘尼尋求歸向這部經典，就能為一切世間眾生種下佛法的因，一切諸法都無法比擬。就像有人住在忉利天（Trayastrimsa，三十三天），在天宮中可以看見天下的一切。學習這部經的人，可以超越所有眾生，救度一切，就像站在須彌山（Sumeru，世界的中心）頂端，觀察天下。這部經也是如此，能夠通暢地理解諸法，看清一切皆空，開導眾生。就像有人拿著巨大的火炬，進入黑暗的房間，消除黑暗；這部經也是如此，用佛法的光明普照諸法，學習和持有這部經典的人，永遠不會陷入黑暗。就像太陽的光芒，照耀天下，無處不遍；這部經也是如此，用道法的光明照耀三界（Trailokya，欲界、色界、無色界），向一切眾生展示智慧。就像月亮的光輝，照耀虛空而不停止；這部經也是如此，照耀十方世界，一切眾生都蒙受恩澤。這就是法印，可以印證一切法，建立這個法印是爲了所有的菩薩。而且，這個法印就像虛空一樣，什麼都沒有，無法使其存在，虛空和法印是無法期盼的。佛和正法也是如此，宣講這部經也沒有什麼可說的；就像國王喜愛自己的兒子，想要立他為太子，把國家的財富交給他。

『國王告訴大臣：『把這偉大的事業交給太子，還有這神聖的財富、天下國土，一切萬民都託付給他。』大臣們遵從命令。現在這部經也是如此。善思童子（Sudatta，須達多）從佛那裡接受這部經，應當把它傳授給無數的菩薩，使他們進入最高的佛法，佛建立這部經的要義，是爲了所有的菩薩。熾盛的德行，如果用手執持，福報不可限量，持有這部經所宣講的《頂王經》，不要懷疑自己不能成就正覺。想要獲得辯才，對於一切法都沒有執著，應當學習這部經所宣講的《頂王經》。所說的世間法，就是正道。

【English Translation】 English version: They do not know the taste of the Dharma; there is no profound and wondrous scripture like the 'Ratna-chuda-sutra' (Crown Jewel Sutra), and if one does not uphold it, one is far from the Buddha's teachings.

'O monks and nuns, if you do not follow this Dharma scripture for training and do not return to the meaning of righteousness, then you will not seek and attain true truth. If there are monks and nuns who seek to return to this Dharma, they will create the cause of Dharma for all the world, and all Dharmas are incomparable. It is like someone who lives in the Trayastrimsa Heaven (Heaven of Thirty-three), dwelling in celestial palaces and seeing all the world. Those who study this scripture will transcend all beings and deliver all, like standing on the summit of Mount Sumeru (center of the world), observing the world from above. This scripture is like that, clearly understanding all Dharmas, seeing all as empty, and guiding sentient beings. It is like someone holding a great torch, entering a dark room and dispelling the darkness; this scripture is like that, using the light of the Dharma to illuminate all Dharmas, and those who practice and uphold this scripture will never encounter darkness. It is like the sunlight, shining throughout the world without exception; this scripture is like that, illuminating the three realms (Trailokya, realms of desire, form, and formlessness) with the light of the Way, showing all sentient beings the wisdom of the Way. It is like the moon palace, illuminating the void without ceasing; this scripture is like that, illuminating the ten directions, and all beings receive its grace. This is the Dharma seal, which seals all Dharmas, and establishing this seal is for all Bodhisattvas. Moreover, this seal is like the void, completely without anything, impossible to make it exist, the void and the seal are two things without expectation. The Buddha and the true Dharma are also like this, proclaiming this scripture without anything to say; it is like a king who loves his son, wanting to establish him as the crown prince and entrust him with the wealth of the kingdom.

'The king tells his ministers: 'Entrust this great undertaking to the crown prince, as well as this sacred wealth, the land of the world, and all the people, entrusting them to the successor.' The ministers obey the command. Now this scripture is also like this. Sudatta (Anathapindika) received this scripture from the Buddha and should give it to countless Bodhisattvas, enabling them to enter the supreme Dharma. The Buddha established the essence of this scripture for the sake of all Bodhisattvas. If one holds the flourishing virtue in hand, the blessings are immeasurable, and those who uphold this scripture, the 'Ratna-chuda-sutra', should not doubt that they will not attain perfect enlightenment. If one wants to attain eloquence and be unattached to all Dharmas, one should study this scripture, the 'Ratna-chuda-sutra'. What is called worldly Dharma is the right path.'

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以者何？俗人通道，若入此經或復不信，用聞經恩會久成道。若受是經廣為人說，皆謂至賢，普世諸人莫能虛欺，解諸佛法饒益眾生，世護無上，若說是經，諸天億千住于虛空，而嗟嘆言：『善哉正覺！所宣甚哉！難及難及。』乃說妙典，是舉道英慧英，所益不可思議。若四句誦為人講說，若復精學無央數經，以是深法不可思議，廣為人說，其人蒙慈，為與佛談愛樂聖典，以為宣傳斯頂王法，訓誨經典無上道要，是乃名曰不可思議。」

佛告阿難：「若有奉受如是像法純淑經卷，持諷誦讀，若有比丘、比丘尼、清信士、清信女，能從啟受持諷誦讀，其德無量功不可限，莫能稱載得崖底者，猶如虛空不可得際。如是，阿難！若受是經雖不能多，受四句頌諷誦宣佈為他人說，福不可計德無崖底，無邊無際不可為喻。」

佛爾時頌曰：

「虛空尚可度，　　眾想可窮說， 　斯功德福祐，　　不可竟盡極。 　奉十方世界，　　諸無上護世， 　若有受持是，　　為供斯諸佛。 　若睹諸神通，　　舉十方世界， 　不如聞此經，　　普奉是諸佛。 　其於十方世，　　棄捐第十業， 　以斯奉事佛，　　聞不如供養。 　若供諸滅度，　　及當來正覺， 　於今十方土，　　現在天人尊； 　一切有為業，

【現代漢語翻譯】 現代漢語譯本： 這是什麼呢？普通人相信正道，如果聽聞這部經，或許會因此而不信，但因為聽聞此經的恩德，最終會成就道業。如果接受這部經並廣泛地為人宣說，都會被認為是至賢之人，普天之下沒有人能夠虛假欺騙他們，他們能夠理解諸佛的佛法，饒益眾生，是世間的無上守護。如果宣說這部經，諸天億萬都會住在虛空中，讚歎說：『太好了，正覺！所宣說的真是太好了！難以企及，難以企及。』於是宣說微妙的經典，這是舉揚道的英才和智慧的英才，所帶來的利益不可思議。如果有人誦讀其中的四句偈，併爲人講解，或者精勤學習無數的經典，因為這部深奧的佛法不可思議，廣泛地為人宣說，這個人蒙受慈悲，如同與佛對話，喜愛聖典，將此經作為宣傳的頂王之法，訓誨經典，是無上的道要，這就可以稱之為不可思議。

佛告訴阿難（Ananda，佛陀的十大弟子之一）：「如果有人奉行、接受這樣的像法純淑經卷，受持諷誦，如果有比丘（Bhikkhu，佛教男性出家眾）、比丘尼（Bhikkhuni，佛教女性出家眾）、清信士（Upasaka，在家男居士）、清信女（Upasika，在家女居士），能夠從他人處接受、受持諷誦，他們的功德無量，功勞不可限量，沒有人能夠稱量、達到邊際，就像虛空一樣不可得際。像這樣，阿難（Ananda）！如果接受這部經，即使不能多，只是接受其中的四句偈，諷誦宣佈，為他人宣說，福報不可計數，功德沒有邊際，無邊無際，無法比喻。」

佛陀（Buddha）當時以偈頌說道：

『虛空尚且可以測量，眾生的想法可以窮盡訴說， 但這部經的功德福佑，卻不可窮盡。 奉獻十方世界，所有的無上護世者， 如果有人受持這部經，就等於供養了這些諸佛。 即使見到諸佛的神通，舉起十方世界， 也不如聽聞這部經，普遍地供奉這些諸佛。 如果有人在十方世界，捨棄第十種惡業， 用這些來奉事佛，聽聞此經不如供養。 如果供養諸佛的滅度，以及當來下生的正覺， 在如今的十方國土，現在的天人尊； 一切有為的行業，'

【English Translation】 English version: What is this? Common people believe in the Path. If they encounter this Sutra, they may or may not believe. However, through the grace of hearing this Sutra, they will eventually achieve the Path. If they accept this Sutra and widely proclaim it to others, they will all be regarded as supremely virtuous. No one in the world can falsely deceive them. They can understand the Buddhas' Dharma, benefit sentient beings, and are the supreme protectors of the world. If they proclaim this Sutra, billions of devas will dwell in the sky, exclaiming: 'Excellent, the Perfectly Enlightened One! What is proclaimed is truly wonderful! Unattainable, unattainable!' Thus, they proclaim the wonderful scripture. This is to exalt the heroes of the Path and the heroes of wisdom, whose benefits are inconceivable. If one recites four lines of verse from it and explains it to others, or diligently studies countless scriptures, because this profound Dharma is inconceivable, widely proclaiming it to others, that person receives compassion, as if conversing with the Buddha, loving the sacred scriptures, taking this Sutra as the supreme king of Dharma to proclaim, instructing in the scriptures, which is the unsurpassed essence of the Path. This is called inconceivable.

The Buddha said to Ananda (Ananda, one of the Buddha's ten great disciples): 'If there are those who uphold and accept such a pure and virtuous scripture of the semblance Dharma, holding it, reciting it, and chanting it, if there are Bhikkhus (Bhikkhu, Buddhist monks), Bhikkhunis (Bhikkhuni, Buddhist nuns), Upasakas (Upasaka, male lay devotees), Upasikas (Upasika, female lay devotees) who can receive it from others, hold it, recite it, and chant it, their merit is immeasurable, their virtue is limitless, no one can measure it or reach its end, like the emptiness of space, which has no boundary. Thus, Ananda (Ananda)! If one accepts this Sutra, even if not much, just accepting four lines of verse, reciting it, proclaiming it, and speaking it for others, the blessings are countless, the virtue is boundless, limitless, and beyond comparison.'

The Buddha (Buddha) then spoke in verse:

'Even emptiness can be measured, the thoughts of beings can be fully expressed, But the merit and blessings of this Sutra cannot be exhausted. Offering to the ten directions of the world, all the supreme protectors of the world, If someone upholds this Sutra, it is equal to making offerings to these Buddhas. Even seeing the supernatural powers of the Buddhas, raising up the ten directions of the world, Is not as good as hearing this Sutra, universally offering to these Buddhas. If someone in the ten directions of the world, abandons the tenth evil karma, Using these to serve the Buddha, hearing this Sutra is better than making offerings. If offering to the Buddhas who have passed away, and the Perfectly Enlightened Ones who are yet to come, In the present ten directions of lands, the present devas and humans are honored; All conditioned actions,'

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歸大仁師子， 　若持是經卷，　　正覺所宣說。 　若以衣食養，　　斯非精智慧， 　其有持是業，　　此慧供無上。 　一切十方世，　　滿中眾珍寶， 　以施諸正覺，　　是福不殊特； 　其有學是經，　　頂王所班宣， 　斯供養諸佛，　　是所宣第一。 　我所宣經典，　　不著諸佛道， 　其心倚於是，　　欲供養如來； 　其不倚世俗，　　是第一奉事， 　都無舉無下，　　是乃曰供養。 　其佛正覺法，　　一切不可得， 　如來所班宣，　　是第一禮敬； 　其定光諸佛，　　所供養奉事， 　見諸菩薩法，　　是第一供養； 　是供養第一，　　如奉佛世尊， 　從其授決已，　　當得致正覺。 　欲住于佛道，　　正覺眾生尊， 　習是清凈法，　　則供養導師； 　以如是供養，　　得道無所至， 　愍眾生奉法，　　皆趣一切慧。 　十方諸佛法，　　護世所敷演， 　是皆歸趣正，　　是第一供養。 　已得入佛界，　　佛慧不可議， 　便能師子吼，　　亦如我今日； 　因其師子吼，　　在諸法勇猛， 　濟脫億載眾，　　滅度無有漏。」

佛復告善思：「受斯經典宣佈十方，一切受持奉行正法，無極大慧開示同學，令得習行六度無極救於三界。若族姓子及族姓女

【現代漢語翻譯】 現代漢語譯本 歸命于偉大的仁慈的獅子（指佛陀）， 如果有人持有這部經卷，這是正覺（指佛陀）所宣說的。 如果用衣食供養（佛），這並非真正的精妙智慧， 如果有人奉行這部經的教義，這才是對無上智慧的供養。 即使將充滿十方世界的所有珍寶， 用來佈施給諸位正覺（指佛陀），這樣的福報也不算特別殊勝； 如果有人學習這部經，這是頂王（指佛陀）所宣講的， 這才是供養諸佛，是所宣講的第一。 我所宣講的經典，不執著于諸佛之道， 如果內心依止於此，才是想要供養如來（指佛陀）； 如果不執著於世俗，這才是第一等的奉事， 心中既不抬高也不貶低，這才能稱之為供養。 佛陀的正覺之法，一切都是不可得的， 如來（指佛陀）所宣講的，這才是第一等的禮敬； 像定光佛（Dipamkara Buddha）等諸佛，所接受的供養和奉事， 以及所見到的諸位菩薩之法，這才是第一等的供養； 這種供養才是第一等的，如同奉事佛陀世尊一樣， 從接受佛陀的授記之後，就應當能夠證得正覺。 如果想要安住于佛道，正覺（指佛陀）是眾生中最尊貴的， 修習這種清凈之法，就是供養導師（指佛陀）； 以這樣的供養，證得無所至的道， 憐憫眾生奉行佛法，都能趨向一切智慧。 十方諸佛之法，護世者所敷演的， 這些都歸向正道，這才是第一等的供養。 已經進入佛的境界，佛的智慧不可思議， 便能發出獅子吼，也像我今天一樣； 因為這獅子吼，在諸法中勇猛精進， 救度億萬眾生，滅度一切煩惱。 佛陀又告訴善思：『接受這部經典，向十方宣佈，一切眾生受持奉行正法，以無極的大智慧開示同學，令他們得以修習六度（paramita）無極，救度三界（Trailokya）。如果是善族男子和善族女子，'

【English Translation】 English version I pay homage to the great compassionate Lion (referring to the Buddha), If one holds this scripture, it is proclaimed by the Perfectly Awakened One (referring to the Buddha). If one offers clothing and food (to the Buddha), this is not true, refined wisdom, If one upholds this teaching, this is the supreme offering of wisdom. Even if one fills all the ten directions of the world with countless treasures, And uses them to give alms to all the Perfectly Awakened Ones (referring to the Buddha), such merit is not particularly outstanding; If one studies this scripture, which is proclaimed by the King of the Peak (referring to the Buddha), This is truly offering to all the Buddhas, it is the foremost proclamation. The scriptures I proclaim do not cling to the path of the Buddhas, If the mind relies on this, it is desiring to make offerings to the Tathagata (referring to the Buddha); If one does not cling to the mundane, this is the foremost service, With neither elevation nor degradation in the heart, this is what is called offering. The Dharma of the Buddha's Perfect Awakening, everything is unattainable, What the Tathagata (referring to the Buddha) proclaims, this is the foremost reverence; Like the Buddhas such as Dipamkara Buddha, the offerings and services received, And the Dharma of all the Bodhisattvas seen, this is the foremost offering; This offering is the foremost, like serving the World Honored One Buddha, From receiving the Buddha's prediction, one should be able to attain Perfect Awakening. If one wishes to abide in the Buddha's path, the Perfectly Awakened One (referring to the Buddha) is the most honored among beings, Practicing this pure Dharma is offering to the Teacher (referring to the Buddha); With such offering, attaining the path of non-attainment, Compassionately serving the Dharma for sentient beings, all can move towards all wisdom. The Dharma of the Buddhas in the ten directions, expounded by the protectors of the world, These all return to the right path, this is the foremost offering. Having entered the realm of the Buddha, the Buddha's wisdom is inconceivable, One can then roar like a lion, just as I do today; Because of this lion's roar, one is courageous and vigorous in all Dharmas, Rescuing hundreds of millions of beings, extinguishing all defilements. The Buddha then told Good Thoughts: 'Receive this scripture, proclaim it in the ten directions, let all beings receive, uphold, and practice the Right Dharma, use immeasurable great wisdom to enlighten fellow practitioners, enabling them to cultivate the Six Perfections (paramita) without limit, and save the Three Realms (Trailokya). If there are sons and daughters of good families,'

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，受是經典為他人說，德不可量，猶如虛空不可限度。」

佛說如是，善思童子一切聖眾，諸天龍神、諸阿須倫、世間人民，聞佛所說莫不歡喜，作禮而去。

佛說大方等頂王經

【現代漢語翻譯】 現代漢語譯本：『如果有人接受併爲此經典為他人解說，其功德不可估量，就像虛空一樣沒有邊際。』

佛陀如是說，善思童子（Bodhisattva Ratnamati）和所有聖眾，以及諸天、龍神（Nāga）、阿修羅（Asura）、世間人民，聽聞佛陀所說，無不歡喜，行禮后離去。

《佛說大方等頂王經》

【English Translation】 English version: 『If someone receives and explains this scripture to others, the merit is immeasurable, like the limitlessness of space.』

The Buddha spoke thus, and Ratnamati (Bodhisattva Ratnamati) and all the holy assembly, as well as the Devas, Nāgas (Nāga), Asuras (Asura), and the people of the world, hearing what the Buddha had said, were all delighted, paid homage, and departed.

The Buddha Speaks the Great Vaipulya Crown King Sutra

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