T14n0479_善思童子經

大正藏第 14 冊 No. 0479 善思童子經

No. 479 [Nos. 477, 478]

善思童子經卷上

隋天竺三藏阇那崛多譯

如是我聞：

一時婆伽婆住毗耶離城，在庵婆羅波梨園內，與諸聲聞、八千比丘、一萬菩薩，如是大眾一切悉皆變化形服作諸天身。爾時，世尊于晨朝時著衣持缽，將此化眾前後圍繞，入毗耶離大城之中次第乞食，漸漸行至毗摩羅詰離車之家。當於是時，毗摩羅詰離車家內，有一童子名曰善思。是時善思在於自家重閣之上奶母抱持，時彼童子手中秉執一莖蓮華玩弄嬉戲，而彼童子以其宿植眾善所熏，又佛世尊神通力故，令此童子忽然以偈白其奶母，作如是言：

「今有響微妙，　　翳諸音樂聲； 　愿奶放我身，　　舍置於樓上。 　而此光明照，　　決是大丈夫； 　右足跨于閫，　　欲入此城門。 　微妙令意喜，　　諸鳥鳴喚聲； 　我耳未曾聞，　　諸鳥如是唱。 　決定是調御，　　為利益世間； 　右足跨于閫，　　欲入此城門。 　如服諸瓔珞，　　遍體震鳴聲； 　其響妙鏗鏘，　　聞者皆歡喜。 　決定千輪足，　　威神莊嚴身； 　右足跨于閫，　　欲入此城門。 　猶彼大地震，　　亦如打銅鐘； 　

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，婆伽婆（Bhagavan，世尊）住在毗耶離城（Vaishali），在庵婆羅波梨園（Amrapali Garden）內，與諸聲聞、八千比丘、一萬菩薩在一起。這樣的大眾都變化形貌服飾，化作諸天之身。當時，世尊在早晨穿好衣服，拿著缽，帶領這些變化之眾前後圍繞，進入毗耶離大城中次第乞食，漸漸走到毗摩羅詰離車（Vimalakirti）的家。當時，在毗摩羅詰離車的家中，有一個童子名叫善思（Good Thinker）。當時善思在自己家的重閣之上，由奶母抱持。那時，這個童子手中拿著一莖蓮花玩弄嬉戲。由於這個童子宿世種植的眾多善根所熏習，又由於佛世尊的神通力，使得這個童子忽然以偈頌告訴他的奶母，這樣說道： 『現在有微妙的響聲，遮蔽了所有的音樂之聲；希望奶母放開我的身體，讓我從樓上下去。 這光明照耀，一定是大丈夫；右腳跨過門檻，想要進入這座城門。 微妙的聲音令人心生歡喜，各種鳥兒鳴叫呼喚；我的耳朵從未曾聽聞，鳥兒這樣歌唱。 一定是調御丈夫（tamer of men），爲了利益世間；右腳跨過門檻，想要進入這座城門。 如同佩戴各種瓔珞，遍滿全身震動鳴響；那響聲美妙鏗鏘，聽聞的人都歡喜。 一定是千輪之足，以威神莊嚴其身；右腳跨過門檻，想要進入這座城門。 猶如大地震動，也像敲打銅鐘；』

【English Translation】 English version Thus have I heard: At one time, the Bhagavan (Blessed One) was dwelling in the city of Vaishali, in the Amrapali Garden, together with many Shravakas (listeners), eight thousand Bhikshus (monks), and ten thousand Bodhisattvas. This great assembly had all transformed their appearances and garments, appearing as celestial beings. At that time, the World-Honored One, in the early morning, put on his robes, held his bowl, and, surrounded by this transformed assembly, entered the great city of Vaishali to beg for food in an orderly manner, gradually proceeding to the house of Vimalakirti. At that time, in Vimalakirti's house, there was a boy named Good Thinker. At that time, Good Thinker was on the upper floor of his house, held by his nurse. The boy was holding a lotus flower in his hand, playing and frolicking. Because this boy was perfumed by the many good roots he had planted in past lives, and also by the power of the Buddha's divine abilities, the boy suddenly told his nurse in verse, saying: 'Now there is a subtle sound, overshadowing all musical sounds; I wish, nurse, you would release my body, and let me down from the tower. This light shines, surely it is a great man; His right foot crosses the threshold, wanting to enter this city gate. The subtle sound brings joy to the mind, various birds sing and call; My ears have never heard, birds singing like this. Surely it is the tamer of men, for the benefit of the world; His right foot crosses the threshold, wanting to enter this city gate. Like wearing various necklaces, the whole body vibrates and rings; The sound is wonderfully sonorous, those who hear it all rejoice. Surely it is the feet with a thousand wheels, his body adorned with majestic power; His right foot crosses the threshold, wanting to enter this city gate. Like the great earth shaking, also like striking a bronze bell;'

諸如是等聲，　　無有不聞者。 　決定彼人日，　　大聖之身光； 　欲入此大城，　　令眾生無畏。 　如諸林樹木，　　種種華莊嚴； 　各聞微妙音，　　眾生隨所樂。 　決定善安住，　　與愿大龍王； 　右足跨于閫，　　欲入此城門。 　如虛空光照，　　大地普皆明； 　日彩曀不彰，　　此世尊金色。 　決定喜觀察，　　大威放焰光； 　右足跨于閫，　　欲入此城門。 　阿奶今觀此，　　天眾在虛空； 　歡喜歌嘯聲，　　弄諸衣服等。 　決定利益世，　　最勝諸眾生； 　右足跨于閫，　　欲入此城門。 　今此大城內，　　相向起慈心； 　各各共喜歡，　　如父母愛子。 　決定大福聚，　　眾德莊嚴身； 　右足跨于閫，　　欲入此城門。 　又男夫婦女，　　將種種香花； 　滿掬四面飄，　　心生大歡喜。 　決定大自在，　　福德華莊嚴； 　右足跨于閫，　　欲入此城門。 　天人華所散，　　悉遍滿虛空； 　處處雨眾香，　　微妙甚可喜。 　決定世善逝，　　大福慧入城； 　為利益眾生，　　所以今來到。」

爾時，善思懷抱奶母，聞其童子自口所說如此偈已，心生恐怖身毛悉豎，支節戰掉不能自持。安彼童子于樓閣上，置已即作如是思惟：「此子何也？

【現代漢語翻譯】 現代漢語譯本 這樣的聲音，沒有誰聽不見。 可以確定，那是如同太陽一般的人，是偉大聖者的身光； 他想要進入這座大城，爲了讓眾生不再恐懼。 如同各種森林樹木，被種種鮮花裝飾； 各自聽聞微妙的聲音，眾生隨自己所喜好。 可以確定，他會帶來善與安穩，如同滿足願望的大龍王； 他右腳跨過門檻，想要進入這座城門。 如同虛空的光芒照耀，大地普遍光明； 太陽的光彩也黯然失色，因為世尊的金色的光芒。 可以確定，他帶著喜悅觀察，以大威德放出火焰般的光芒； 他右腳跨過門檻，想要進入這座城門。 阿奶（對嬰兒的稱呼）現在看這裡，天上的眾神在虛空中； 歡喜地歌唱呼嘯，舞弄著各種衣服等。 可以確定，他會利益世間，是最殊勝的眾生； 他右腳跨過門檻，想要進入這座城門。 現在這座大城內，人們彼此相向生起慈悲之心； 各自共同歡喜，如同父母愛護子女。 可以確定，他是巨大的福德聚集，以眾多功德莊嚴其身； 他右腳跨過門檻，想要進入這座城門。 又有男子和婦女，拿著各種香和花； 滿滿地捧著向四面飄灑，心中生起巨大的歡喜。 可以確定，他是大自在者，以福德之花莊嚴自身； 他右腳跨過門檻，想要進入這座城門。 天人和人們散落的花朵，全部遍滿虛空； 處處降下各種香，微妙美好令人歡喜。 可以確定，他是世間的善逝（Sugata），帶著巨大的福慧進入城中； 爲了利益眾生，所以今天來到這裡。

這時，善思懷抱奶母，聽到那童子自己口中所說這樣的偈頌后，心中生起恐怖，身上的毛都豎了起來，肢體顫抖不能自持。將那童子安放在樓閣上，安置好后就作這樣的思惟：『這孩子是什麼來歷呢？』

【English Translation】 English version Such sounds as these, there is no one who does not hear. It is certain that person is like the sun, the light of the Great Sage; He wishes to enter this great city, to make beings fearless. Like the various forest trees, adorned with various flowers; Each hears subtle sounds, beings according to their pleasure. It is certain he will bring goodness and peace, like the great dragon king who grants wishes; His right foot crosses the threshold, wishing to enter this city gate. Like the light of the sky shining, the earth is universally bright; The sun's colors are dimmed, by the World Honored One's golden light. It is certain he observes with joy, emitting flames of great power; His right foot crosses the threshold, wishing to enter this city gate. Nurse, look now, the heavenly beings are in the sky; Joyfully singing and shouting, playing with various garments and such. It is certain he will benefit the world, the most excellent of beings; His right foot crosses the threshold, wishing to enter this city gate. Now within this great city, people face each other with hearts of compassion; Each rejoices together, like parents loving their children. It is certain he is a great accumulation of merit, his body adorned with many virtues; His right foot crosses the threshold, wishing to enter this city gate. Moreover, men and women, holding various incense and flowers; Fill their hands and scatter them in all directions, their hearts filled with great joy. It is certain he is the Great自在（Greatly自在 One）, adorned with flowers of merit; His right foot crosses the threshold, wishing to enter this city gate. The flowers scattered by gods and people, completely fill the sky; Everywhere rains various fragrances, subtle and delightful. It is certain he is the World's Well-Gone (Sugata), entering the city with great merit and wisdom; For the benefit of beings, that is why he comes here today.

At that time, the nurse善思（Good Thoughts）, holding the child, having heard the verses spoken from the child's own mouth, felt fear in her heart, the hairs on her body stood on end, her limbs trembled and she could not control herself. Placing the child on the upper floor, having settled him, she thought thus: 'What is this child?'

為天、為龍、為是夜叉、為是羅剎、為鳩槃茶、為毗舍遮、為緊陀羅、或復為是摩睺羅伽？如此之言非是世間嬰孩所說。」時彼奶母即一定住不敢動移，亦不起行不敢大語，細喘低頭默然察聽。

爾時，世尊漸漸行近善思離車童子之家，入彼街巷至於其家門前止住。而是善思離車童子，遙見世尊在於閣下，見已即便從高樓上投身向佛。是時善思離車童子，以佛神力在於空中嶷然而住，即以偈頌而白佛言：

「世尊住智中，　　最勝者住此； 　利諸眾生故，　　愿受我蓮花。」

爾時，世尊即還以偈報于善思離車童子，作如是言：

「我所住實際，　　非眾生境界； 　彼際無所有，　　是際如實相。」

爾時，世尊說是語已，離車童子復更以偈而白佛言：

「世尊云何住，　　於此真實際？ 　此際既無有，　　無有何所住？」

爾時，善思離車童子說是語已，佛復以偈而更報言：

「如際實際者，　　彼際是如來； 　如彼實際住，　　我住彼亦然。 　如實際諸佛，　　其體一無殊； 　如彼真實際，　　我作如是住。」

爾時，世尊說是語已，善思童子復更以偈重白佛言：

「非際際非際，　　此際有何相？ 　作何等方便，　　得名為實相？」

爾時，善

【現代漢語翻譯】 現代漢語譯本 『是天神嗎？是龍嗎？是夜叉（Yaksa，一種守護神）嗎？是羅剎（Rakshasa，一種惡鬼）嗎？是鳩槃茶（Kumbhanda，一種守宮神）嗎？是毗舍遮（Pisaca，一種食人鬼）嗎？是緊陀羅（Kinnara，一種半人半鳥的神）嗎？還是摩睺羅伽（Mahoraga，一種大蟒神）？』這樣的話，不是世間的嬰兒所能說的。』當時那奶媽立刻呆住不敢動，也不敢走動，不敢大聲說話，只是細聲喘氣，低著頭，默默地聽著。

當時，世尊漸漸地走近善思離車童子（Good Thought Licchavi child）的家，進入那條街巷，在他家門前停了下來。而善思離車童子，遠遠地看見世尊在樓閣下，看見后就從高樓上跳下來，投向佛。這時，善思離車童子，憑藉佛的神力，停留在空中，用偈頌對佛說：

『世尊住在智慧之中，最殊勝的人住在這裡；爲了利益眾生，愿您接受我的蓮花。』

當時，世尊也用偈頌回覆善思離車童子，這樣說：

『我所住的實際，不是眾生所能理解的境界；那個實際一無所有，那個實際才是如實之相。』

當時，世尊說完這話，離車童子又用偈頌對佛說：

『世尊您是怎樣安住于這真實的實際之中呢？這實際既然什麼都沒有，您又安住在什麼地方呢？』

當時，善思離車童子說完這話，佛又用偈頌回覆說：

『如實際的實際，那個實際就是如來；如那個實際的安住，我安住于那個實際也是這樣。如實際的諸佛，他們的本體完全一樣；如那個真實的實際，我就是這樣安住的。』

當時，世尊說完這話，善思童子又用偈頌再次對佛說：

『非實際、實際、非實際，這個實際有什麼樣的相狀呢？用什麼樣的方便，才能稱作實相呢？』

當時，善

【English Translation】 English version 'Is it a Deva (god)? Is it a Naga (dragon)? Is it a Yaksa (a type of guardian spirit)? Is it a Rakshasa (a type of demon)? Is it a Kumbhanda (a type of goblin)? Is it a Pisaca (a flesh-eating demon)? Is it a Kinnara (a mythical being, half-human and half-bird)? Or is it a Mahoraga (a great serpent deity)?' Such words are not what a worldly infant could say.' At that time, the wet nurse immediately froze, not daring to move, nor daring to walk, nor daring to speak loudly, but only breathing softly, lowering her head, and listening silently.

At that time, the World-Honored One gradually approached the house of the Good Thought Licchavi child, entered that street, and stopped in front of his house. And the Good Thought Licchavi child, seeing the World-Honored One from afar below the pavilion, immediately jumped down from the high building towards the Buddha. At that time, the Good Thought Licchavi child, by the Buddha's divine power, stood still in the air, and spoke to the Buddha in verse:

'The World-Honored One dwells in wisdom, the most excellent one dwells here; for the benefit of all beings, may you accept my lotus flower.'

At that time, the World-Honored One also replied to the Good Thought Licchavi child in verse, saying:

'The reality in which I dwell is not a realm that sentient beings can comprehend; that reality is devoid of all things; that reality is the true aspect of reality.'

At that time, after the World-Honored One spoke these words, the Licchavi child again spoke to the Buddha in verse:

'How does the World-Honored One dwell in this true reality? Since this reality has nothing, where do you dwell?'

At that time, after the Good Thought Licchavi child spoke these words, the Buddha again replied in verse:

'The reality of reality, that reality is the Tathagata (Thus Come One); as that reality abides, so do I abide in it. Like the Buddhas of reality, their essence is entirely the same; like that true reality, I abide in this way.'

At that time, after the World-Honored One spoke these words, the Good Thought child again spoke to the Buddha in verse:

'Non-reality, reality, non-reality, what is the nature of this reality? What kind of means can be used to be called true reality?'

At that time, the Good

思離車童子說是語已，佛復以偈而更報言：

「不可執際際，　　故言為實際； 　彼際如虛空，　　虛空亦無相。」

爾時，世尊說是語已，善思童子還更以偈白于佛言：

「希有真實處，　　住處最上住； 　愿眾生住此，　　如諸佛所住。」

爾時，善思離車童子說此偈已，一心合掌而白佛言：「惟愿世尊，慈愍我故受此蓮華。」

爾時世尊為欲憐愍善思離車孩童子故受彼蓮華。佛受華已，是時善思離車童子，歡喜踴躍發是愿言：「藉此善根，我于來世，若當證得阿耨多羅三藐三菩提已，如今世尊，為於一切眾生說法。然其法中，諸凡夫法及阿羅漢，一切聖法皆不可得。」

爾時，長老舍利弗同在集會聞是語已，于大眾中即問善思離車童子作如是言：「離車童子！汝向所言，我當證彼如是法已，為諸眾生說于彼法。云何說法？彼法雲何？」

爾時善思離車童子，即以偈答舍利弗言：

「彼法無有佛，　　及諸聲聞得； 　我當證是法，　　為諸眾生說。 　彼法無處所，　　亦復無去來； 　智者如是知，　　法之本體性。 　過去一切佛，　　現在無上尊， 　無不如是知，　　入無餘寂滅。 　彼中無法界，　　眾生界亦無； 　如是之邊際，　　世間無入者。 　

【現代漢語翻譯】 現代漢語譯本 思離車童子說完這些話后，佛陀又用偈語迴應說： 『不應執著于任何邊際，所以才說那是實際； 那樣的邊際如同虛空，虛空也沒有任何相狀。』 這時，世尊說完這些話后，善思童子又用偈語對佛陀說： 『希有而真實的處所，是安住的最上之處； 愿眾生都能安住於此，如同諸佛所安住的地方。』 這時，善思離車童子說完這個偈語后，一心合掌對佛陀說：『惟愿世尊，慈悲憐憫我，接受這朵蓮花。』 這時，世尊爲了憐憫善思離車孩童，接受了那朵蓮花。佛陀接受蓮花后，善思離車童子歡喜踴躍，發願說：『憑藉這個善根，我于未來世，如果能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），就像現在的世尊一樣，為一切眾生說法。然而在那法中，所有凡夫的法以及阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）的法，一切聖法都是不可得的。』 這時，長老舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）也在場，聽到這些話后，在大眾中問善思離車童子說：『離車童子！你剛才說，我將證得那樣的法后，為眾生宣說那樣的法。要如何說法？那法又是怎樣的？』 這時，善思離車童子，就用偈語回答舍利弗說： 『那法沒有佛，以及諸位聲聞（sravaka，聽聞佛陀教法而修行的弟子）能夠得到； 我將證得那樣的法，為諸位眾生宣說。 那法沒有處所，也沒有來去； 智者如果這樣瞭解，就是了解法的本體自性。 過去的一切佛，現在的無上尊， 沒有不是這樣瞭解的，從而進入無餘寂滅（nirvana，涅槃）。 其中沒有法界（dharma-dhatu，一切法的總稱），也沒有眾生界（sattva-dhatu，眾生的總稱）； 像這樣的邊際，世間沒有人能夠進入。』

【English Translation】 English version After the son of a Licchavi (name of a clan) named Good Thought finished speaking, the Buddha responded with a verse: 'One should not cling to any boundary, therefore it is said to be the ultimate reality; That boundary is like empty space, and empty space has no form either.' At that time, after the World Honored One (another name for the Buddha) finished speaking, the son of a Licchavi named Good Thought again spoke to the Buddha in verse: 'A rare and true place, the best place to dwell; May all beings dwell here, as the Buddhas dwell.' At that time, after the son of a Licchavi named Good Thought spoke this verse, he joined his palms together with a focused mind and said to the Buddha: 'May the World Honored One, out of compassion for me, accept this lotus flower.' At that time, the World Honored One, out of compassion for the child Good Thought, accepted that lotus flower. After the Buddha accepted the flower, the son of a Licchavi named Good Thought rejoiced and made this vow: 'By this root of goodness, if in a future life I attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), I will, like the World Honored One now, teach the Dharma (teachings) to all beings. However, in that Dharma, all the Dharma of ordinary beings and the Arhats (one who has attained nirvana), all the holy Dharma, are unattainable.' At that time, the elder Sariputra (one of the Buddha's chief disciples, known for his wisdom) was also present. After hearing these words, he asked the son of a Licchavi named Good Thought in the assembly, saying: 'Son of a Licchavi! You said earlier that after I attain such a Dharma, I will speak that Dharma to beings. How will you speak it? What is that Dharma like?' At that time, the son of a Licchavi named Good Thought, replied to Sariputra in verse: 'That Dharma is not attained by the Buddha, nor by the Sravakas (a disciple who hears and follows the teachings of the Buddha); I will attain that Dharma, and speak it to all beings. That Dharma has no location, nor coming or going; The wise know it thus, the very nature of Dharma. All Buddhas of the past, the unsurpassed honored one of the present, Without exception know it thus, and enter into nirvana (complete cessation). Within it there is no Dharma-dhatu (the realm of all dharmas), nor is there a realm of beings (sattva-dhatu); Such a boundary, no one in the world can enter.'

法界惟名字，　　字從分別生； 　分別無分別，　　究竟不可得。」

爾時，長老富婁那彌多羅尼子，即于眾中還以偈問善思童子，作如是言：

「童子汝云何，　　能學解此法？ 　甚深無譬喻，　　諸智者所迷。 　汝今身未行，　　已作如是辯， 　能對最第一，　　智慧大聲聞。 　汝體如真金，　　遍皆巧知解； 　顯赫此城巷，　　如月處虛空。」

爾時，善思離車童子即還以偈，答于長老富婁那彌多羅尼子，作如是言：

「尊者今言生，　　此生無有處； 　諸法無生故，　　當生此是何？ 　諸法既無生，　　何者名真體？ 　此我說本性，　　一切諸法無。 　法及法本性，　　二俱不可得； 　二既不可得，　　此法諸佛說。 　是名最上輪，　　鹿苑中前轉； 　虛空搦拳已，　　令覺多聲聞。 　唯鳴於法聲，　　眾生多誑惑； 　乘方便及智，　　當說如真實。 　言生及死者，　　是名凡夫境； 　此之顛倒見，　　富婁那未盡。 　生死及彼此，　　世間人言語； 　無言語法中，　　假以語言說。」

爾時，長老富婁那彌多羅尼子，聞此偈已歡喜稱讚，即便白佛作如是言：「希有，婆伽婆！希有，修伽陀！此之善思離車童子，乃有如是甚深智慧難可度量。

【現代漢語翻譯】 現代漢語譯本 『法界』（Dharmadhatu，一切法的總稱）只是一個名字，名字是從分別念產生的；分別念本身是沒有分別的，最終是不可得的。

這時，長老富婁那彌多羅尼子（Purna Maitrayani-putra），就在大眾中用偈頌反問善思童子（Good Thinking Child），這樣說道：

『童子啊，你是如何學習理解這種法的？這種法非常深奧，沒有可以比喻的，是許多智者都會迷惑的。你現在身體還未成熟，就已經能這樣辯論，能夠面對最優秀、智慧最高的大聲聞（Sravaka，佛陀的弟子）。你的本質就像真金一樣純粹，對一切都巧妙地理解；你在城裡非常顯赫，就像月亮在天空中一樣。』

這時，善思離車童子（Good Thinking Child）也用偈頌回答長老富婁那彌多羅尼子（Purna Maitrayani-putra），這樣說道：

『尊者現在說『生』，但這個『生』是沒有地方可尋的；因為一切法都是無生的，那麼這個『生』又是什麼呢？既然一切法都是無生的，那麼什麼可以稱為『真體』（real entity）呢？我所說的本性，就是一切諸法皆空無自性。法和法的本性，都是不可得的；既然兩者都不可得，這就是諸佛所說的法。這被稱為最上的法輪（Dharmacakra，佛法之輪），在鹿野苑（Mrigadava，釋迦牟尼初次說法的地方）最初轉動；就像在虛空中握拳，讓許多聲聞（Sravaka，佛陀的弟子）覺悟。只是宣揚法的聲音，眾生大多被迷惑；運用方便法門和智慧，應當如實宣說。』

『說『生』和『死』，這是凡夫的境界；這種顛倒的見解，富婁那（Purna）你還沒有完全消除。生死和彼此，是世間人的言語；在沒有言語的法中，只是借用語言來表達。』

這時，長老富婁那彌多羅尼子（Purna Maitrayani-putra）聽了這些偈頌后，歡喜地稱讚，然後對佛陀說：『稀有啊，婆伽婆（Bhagavan，世尊）！稀有啊，修伽陀（Sugata，如來）！這位善思離車童子（Good Thinking Child），竟然有如此深奧的智慧，難以衡量。』

【English Translation】 English version 『Dharmadhatu』 (the totality of all dharmas) is merely a name; names arise from discrimination; discrimination itself is without discrimination, and ultimately unattainable.

At that time, the elder Purna Maitrayani-putra, in the midst of the assembly, responded to the Good Thinking Child with a verse, saying:

『Child, how are you able to learn and understand this Dharma? This Dharma is extremely profound, without analogy, and bewilders many wise people. Your body is not yet mature, yet you already debate in this way, able to face the most excellent and wise great Sravakas (Disciples of the Buddha). Your essence is as pure as true gold, skillfully understanding everything; you shine brightly in this city, like the moon in the sky.』

At that time, the Good Thinking Child also responded to the elder Purna Maitrayani-putra with a verse, saying:

『Venerable one, you now speak of 『birth,』 but this 『birth』 has no place to be found; because all dharmas are without birth, then what is this 『birth』? Since all dharmas are without birth, then what can be called a 『real entity』? The nature I speak of is that all dharmas are empty and without inherent existence. Dharma and the nature of Dharma are both unattainable; since both are unattainable, this is the Dharma spoken by all Buddhas.』

『This is called the supreme Dharma wheel (Dharmacakra), first turned in Mrigadava (Deer Park, where Shakyamuni Buddha first taught); it is like making a fist in the empty sky, causing many Sravakas (Disciples of the Buddha) to awaken. Only proclaiming the sound of the Dharma, sentient beings are mostly deluded; using skillful means and wisdom, one should speak truthfully.』

『Speaking of 『birth』 and 『death』 is the realm of ordinary beings; this inverted view, Purna, you have not yet completely eliminated. Birth, death, and this and that are the language of worldly people; in the Dharma without language, we merely borrow language to express it.』

At that time, the elder Purna Maitrayani-putra, hearing these verses, rejoiced and praised, and then said to the Buddha: 『Rare indeed, Bhagavan (World Honored One)! Rare indeed, Sugata (Thus Gone One)! This Good Thinking Child has such profound wisdom, difficult to measure.』

」

是時佛告富婁那言：「如是，如是！汝富婁那如汝所說。」

爾時，世尊問于善思離車童子作如是言：「善思童子！汝今欲為何誰證於阿耨多羅三藐三菩提？」

是時善思離車童子，即以偈頌而答佛言：

「佛最勝世尊，　　知而故問我； 　欲為誰著鎧？　　今當真實宣。 　我無所為人，　　亦無著鎧者； 　甚深上法中，　　無受化眾生。 　眾生非眾生，　　一切皆無有； 　此處不迷惑，　　彼名為世尊。 　如是生解法，　　如實際常處； 　非一非無異，　　此甚深最上。 　我當令覺眾，　　彼眾生亦無； 　眾生體既無，　　彼中何有智？ 　智慧及眾生，　　性畢竟非有； 　若能如是解，　　彼名世智人。」

爾時，善思離車童子說是偈已而白佛言：「大聖世尊！我若當來自覺了知如是法已，為諸眾生作如是說。」

是時長老阿難比丘，于大眾中即從座起而白佛言：「世尊！希有，婆伽婆！希有，修伽陀！此之善思離車童子乃能如是宣說甚深微妙法句、不染著句、無倚著句。此深法中，天、人、世間恐怖迷沒。世尊！如是實性甚深法中誰不欲行？惟有昔于甚深法中有因緣者乃能生信。」爾時阿難欲重宣此義，而說偈言：

「猶如聚真金，　　遙觀妙顯

【現代漢語翻譯】 現代漢語譯本 這時，佛陀告訴富婁那（Purna）說：『是的，是的！你，富婁那，正如你所說。』 當時，世尊問善思離車（Sumati）童子說：『善思童子！你現在想為誰證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』 這時，善思離車童子，就用偈頌來回答佛陀說： 『佛陀是最殊勝的世尊，明知故問我；想為誰穿上鎧甲？現在應當真實宣說。 我沒有爲了任何人，也沒有穿鎧甲的人；在甚深至上的佛法中，沒有可以被教化的眾生。 眾生不是眾生，一切都是空無；在此處不迷惑，那才名為世尊。 像這樣理解佛法，如實相常住之處；非一也非無異，這才是甚深至上之法。 我將使大眾覺悟，但那些眾生也是空無；眾生的本體既然是空無，其中又有什麼智慧呢？ 智慧和眾生，其自性畢竟是空無；如果能夠這樣理解，那才名為世間有智慧的人。』 當時，善思離車童子說完這偈頌后對佛陀說：『大聖世尊！我如果將來自己覺悟了知這樣的佛法后，會為眾生作這樣的宣說。』 這時，長老阿難（Ananda）比丘，在大眾中即從座位上站起來對佛陀說：『世尊！稀有啊，婆伽婆（Bhagavan，世尊）！稀有啊，修伽陀（Sugata，善逝）！這位善思離車童子竟然能夠這樣宣說甚深微妙的法句、不染著的法句、無倚著的法句。在這甚深的佛法中，天、人、世間都會感到恐怖和迷惑。世尊！像這樣真實甚深的佛法中，誰不想修行呢？只有過去在甚深佛法中有因緣的人才能生起信心。』當時阿難想再次宣說這個意義，就說了偈頌： 『猶如聚集的真金，遙遠觀看美妙顯現』

【English Translation】 English version At that time, the Buddha said to Purna: 'So it is, so it is! You, Purna, are as you say.' Then, the World Honored One asked the youth Sumati, saying: 'Youth Sumati! For whom do you now desire to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?' At that time, the youth Sumati, immediately answered the Buddha with a verse: 'The Buddha, the most supreme World Honored One, knows and yet asks me; for whom do I wish to don armor? Now I shall declare the truth. I am not for anyone, nor is there anyone who dons armor; in the profound and supreme Dharma, there are no sentient beings to be transformed. Sentient beings are not sentient beings, all is non-existent; not being deluded by this, is what is called the World Honored One. Understanding the Dharma in this way, is like the actual, constant abiding place; neither one nor different, this is the most profound and supreme. I shall cause the multitude to awaken, but those sentient beings are also non-existent; since the essence of sentient beings is non-existent, what wisdom is there within them? Wisdom and sentient beings, their nature is ultimately non-existent; if one can understand in this way, that one is called a wise person in the world.' At that time, the youth Sumati, after speaking this verse, said to the Buddha: 'Great Sage, World Honored One! If I, in the future, personally awaken and understand such a Dharma, I will make such declarations for sentient beings.' Then, the elder Ananda, among the great assembly, immediately rose from his seat and said to the Buddha: 'World Honored One! Rare indeed, Bhagavan (World Honored One)! Rare indeed, Sugata (Well-Gone One)! This youth Sumati is able to declare such profound and subtle Dharma phrases, phrases without attachment, phrases without reliance. In this profound Dharma, gods, humans, and the world are terrified and lost. World Honored One! In such a real and profound Dharma, who would not want to practice? Only those who in the past had affinities with the profound Dharma can generate faith.' Then Ananda, wishing to reiterate this meaning, spoke a verse: 'Like a gathering of pure gold, viewed from afar, its beauty is revealed.'

赫； 　此善思童子，　　處在大眾中。 　譬如須彌山，　　安住于海內； 　如是善說法，　　彌覆此世間。 　無有及非無，　　善思童子說； 　如是彼實際，　　實際亦空無。 　汝今說此時，　　不曾生恐怖； 　善思汝如是，　　我云何得知？」

爾時，善思離車童子聞是語已，即還以偈報阿難言：

「我已誓捨身，　　著此無為鎧； 　無望故求道，　　多聞如是知。 　為五欲所迷，　　墮于可畏獄； 　今見無上尊，　　我云何不喜？ 　世尊大慈愍，　　化度諸眾生； 　我身不墜傷，　　今在佛前住。 　虛空及我體，　　此二悉是無； 　身及空既無，　　云何當畏壞？ 　佛身及空體，　　真實不可分； 　能有此忍心，　　彼中無怖畏。 　虛空及大地，　　真如中悉無； 　我今真實知，　　是故無恐怖。 　虛空遍大地，　　畢竟不可得； 　無真無生故，　　真實無驚畏。 　虛空無有高，　　下處亦無有； 　如是法知者，　　彼無虛可驚。」

爾時，善思離車童子說是偈已，佛即問言：「善思童子！汝不畏耶？」

是時善思即答佛言：「善哉世尊！我實無畏。」

佛復更問善思童子：「汝不恐耶？」

善思答言：「善哉，世尊！我實無恐

【現代漢語翻譯】 現代漢語譯本： 赫！ 這位善思童子（Susārtha-kumāra），身處在大眾之中。 譬如須彌山（Sumeru），安穩地矗立在海內； 如此善於說法，他的教誨遍佈這個世間。 '有'和'非有'，善思童子都已超越； 如是，那真實的實際（tathatā），實際也是空無的。 你現在說出這些話，不曾感到絲毫的恐怖； 善思啊，你如此堅定，我如何才能得知你內心的真實想法？」

這時，善思離車童子（Susārtha Licchavi-kumāra）聽了這些話后，立即用偈頌回覆阿難（Ānanda）說：

『我已發誓捨棄自身，穿上這無為的鎧甲； 因為沒有期望所以才求道，多聞者如你應當明白。 為五欲（pañca kāmaguṇāḥ）所迷惑，就會墮入可怕的牢獄； 如今見到無上尊（anuttara），我怎麼會不歡喜呢？ 世尊（Bhagavān）以大慈悲心，化度一切眾生； 我的身體沒有墜落受傷，現在才能站在佛前。 虛空（ākāśa）和我的身體，這兩者都是空無的； 身體和虛空既然都是空無，又怎麼會畏懼毀壞呢？ 佛身（Buddha-kāya）和虛空的本體，真實不二，不可分割； 能夠有這樣的忍辱之心，心中就沒有怖畏。 虛空和大地，在真如（tathatā）之中都是空無的； 我現在真實地了知，所以沒有恐怖。 虛空遍佈大地，但畢竟是不可得的； 因為沒有真實，沒有生起，所以真實地沒有驚慌畏懼。 虛空沒有高處，也沒有低處； 像這樣了解法的人，心中沒有虛妄的驚恐。』

這時，善思離車童子說完這偈頌后，佛（Buddha）就問他說：『善思童子！你不畏懼嗎？』

這時，善思立即回答佛說：『善哉，世尊！我確實沒有畏懼。』

佛又問善思童子：『你不恐懼嗎？』

善思回答說：『善哉，世尊！我確實沒有恐懼。』

【English Translation】 English version: Ho! This Susārtha-kumāra (Good Thinking Youth), is present in the midst of the assembly. Like Mount Sumeru (Sumeru), firmly established within the ocean; Thus, he skillfully expounds the Dharma, his teachings cover this world. 'Existence' and 'non-existence,' Susārtha-kumāra has transcended; Thus, that true reality (tathatā), reality is also empty. You speak these words now, without experiencing any fear; Susārtha, you are so steadfast, how can I know the truth in your heart?'

At that time, Susārtha Licchavi-kumāra (Good Thinking Licchavi Youth), having heard these words, immediately replied to Ānanda (Ānanda) in verse, saying:

'I have vowed to relinquish my body, and donned this armor of non-action; Because I have no expectations, I seek the path, the learned like you should know. Deluded by the five desires (pañca kāmaguṇāḥ), one falls into a dreadful prison; Now seeing the unsurpassed honored one (anuttara), how could I not rejoice? The World Honored One (Bhagavān) with great compassion, transforms and liberates all beings; My body has not fallen and been injured, now I stand before the Buddha. Space (ākāśa) and my body, these two are all empty; Since body and space are both empty, how can there be fear of destruction? The Buddha's body (Buddha-kāya) and the essence of space, are truly non-dual, inseparable; To have such forbearance, there is no fear in that. Space and the great earth, are all empty within suchness (tathatā); I now truly understand, therefore there is no fear. Space pervades the great earth, but ultimately cannot be obtained; Because there is no reality, no arising, therefore truly there is no alarm or fear. Space has no height, nor does it have a lower place; One who knows the Dharma in this way, has no false alarm in their heart.'

At that time, after Susārtha Licchavi-kumāra spoke this verse, the Buddha (Buddha) then asked him: 'Susārtha-kumāra! Are you not afraid?'

At that time, Susārtha immediately replied to the Buddha, saying: 'Excellent, World Honored One! I am truly without fear.'

The Buddha again asked Susārtha-kumāra: 'Are you not terrified?'

Susārtha replied: 'Excellent, World Honored One! I am truly without terror.'

。」

佛復問言：「善思童子！汝不怖耶？」

善思答言：「善哉，世尊！我實不怖。」

爾時，世尊贊善思言：「善哉，善哉！善思離車！真實善哉！汝今乃能如是不畏、不恐、不怖。」佛因此事，即為善思而說偈言：

「有有故怖生，　　彼有不可得； 　能定此忍者，　　彼即近菩提。 　取相言眾生，　　而眾生無有； 　能如是了達，　　彼即住真乘。 　菩提無得人，　　不得得不得； 　離此得不得，　　恐怖心則無。 　若能如是知，　　有無皆不住； 　善思汝當識，　　此路趣菩提。」

爾時，世尊說此偈已，復告善思作如是言：「善思童子！是故菩薩摩訶薩等，若欲速疾安樂得成阿耨多羅三藐三菩提者，當應須念常相、樂相、我相、凈相，及眾生相，壽命、養育、福伽羅相，此相即是阿耨多羅三藐三菩提真正直路。善思童子！我于往昔發心行於菩薩行時，常念此路，以是義故，我乘此路得至菩提；然其此路無有一法而可得者，此即是我無上菩提。」

爾時，世尊欲重宣此義而說偈言：

「我雖說常相，　　其常非是有； 　既知無有常，　　即無有諍競。 　有著樂相者，　　樂亦無真實； 　此是顛倒見，　　分別福伽羅。 　若知諸法真，　　各各無

【現代漢語翻譯】 現代漢語譯本： 佛陀又問：『善思童子（Saddhi, a boy's name）！你害怕嗎？』 善思回答說：『太好了，世尊（Bhagavan, the Blessed One）！我確實不害怕。』 當時，世尊讚歎善思說：『好啊，好啊！善思離車（Saddhi Licchavi, Saddhi of the Licchavi clan）！真是太好了！你現在能夠這樣不畏懼、不恐懼、不害怕。』佛陀因此事，就為善思說了偈語： 『因為有「有」的觀念，所以產生恐懼；那個「有」是不可得的；能夠確定這種忍耐的人，他就接近菩提（Bodhi, enlightenment）。執著于眾生的表相，說有眾生，而實際上眾生並不存在；能夠這樣明瞭通達，他就安住在真正的道路上。 菩提沒有得到的人，沒有得到，也沒有不得到；離開這種得到和不得到的觀念，恐怖之心就沒有了。如果能夠這樣瞭解，對於有和無都不執著；善思你要知道，這條路通向菩提。』 當時，世尊說完這偈語后，又告訴善思說：『善思童子！因此，菩薩摩訶薩（Bodhisattva-Mahasattva, great being of Bodhi）等，如果想要快速安樂地成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment），就應當憶念常相、樂相、我相、凈相，以及眾生相、壽命、養育、福伽羅相（Pudgala, individual）。這些相就是通往阿耨多羅三藐三菩提真正直接的道路。善思童子！我在過去發心修行菩薩行時，常常憶念這條路，因為這個緣故，我乘著這條路到達菩提；然而這條路上沒有一法可以得到，這就是我的無上菩提。』 當時，世尊想要再次宣說這個意義，就說了偈語： 『我雖然說常相，但那個常並非真實存在；既然知道沒有常，就沒有爭論。執著於樂相的人，快樂也沒有真實性；這是顛倒的見解，分別福伽羅。如果知道諸法的真相，各自沒有

【English Translation】 English version: The Buddha further asked: 'Saddhi (a boy's name), are you not afraid?' Saddhi replied: 'Excellent, Bhagavan (the Blessed One)! I am indeed not afraid.' At that time, the Bhagavan praised Saddhi, saying: 'Good, good! Saddhi Licchavi (Saddhi of the Licchavi clan)! Truly excellent! You are now able to be so without fear, without dread, without terror.' Because of this, the Buddha spoke the following verses for Saddhi: 'Because of the notion of 'being,' fear arises; that 'being' is unattainable; one who can determine this endurance, he is close to Bodhi (enlightenment). Clinging to the appearance of beings, saying there are beings, but in reality, beings do not exist; one who can understand and penetrate this way, he dwells in the true vehicle. Bodhi has no one who attains it, there is no attainment, nor is there non-attainment; apart from this attainment and non-attainment, the mind of terror ceases. If one can know in this way, not dwelling on either being or non-being; Saddhi, you should know, this path leads to Bodhi.' At that time, after the Bhagavan spoke these verses, he further said to Saddhi: 'Saddhi, therefore, Bodhisattva-Mahasattvas (great beings of Bodhi), if they wish to quickly and easily attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), they should contemplate the aspects of permanence, bliss, self, purity, as well as the aspects of beings, lifespan, nourishment, and Pudgala (individual). These aspects are the true and direct path to Anuttara-samyak-sambodhi. Saddhi, in the past, when I first aspired and practiced the Bodhisattva path, I often contemplated this path, and because of this, I traveled this path and attained Bodhi; however, there is not a single dharma (teaching) to be attained on this path, and this is my unsurpassed Bodhi.' At that time, the Bhagavan, wishing to reiterate this meaning, spoke the following verses: 'Although I speak of the aspect of permanence, that permanence is not truly existent; since it is known that there is no permanence, there is no contention. One who clings to the aspect of bliss, that bliss also has no reality; this is a reversed view, distinguishing Pudgalas. If one knows the truth of all dharmas, each without

集處； 　彼等不作相，　　命及福伽羅。 　路非是菩提，　　非路亦復爾； 　我說此本性，　　諸法無處所。 　本性及眾物，　　智者不分別； 　善思汝當知！　　此路向菩提。 　若著如是路，　　彼佛非行道； 　若著有相者，　　彼不知諸法， 　亦不能乘乘，　　諸佛所憐愍， 　無有人能行，　　此寂甚深處。 　一切處無物，　　彼物不可物； 　既無有物故，　　彼樂無處生。 　諸樂及諸苦，　　此路如虛空； 　能得如是覺，　　彼心得解脫。 　我雖說我相，　　此法亦無有； 　既無有我所，　　亦復無有智。 　既無有智知，　　此即智境界； 　壽命分別有，　　其相畢竟空。 　無有言知者，　　小智即迷惑； 　我相及壽命，　　本性非是有。 　本性及諸物，　　此愚癡境界； 　彼等不能近，　　不思議佛乘。 　不聞深經典，　　復不讀誦持； 　此經典不說，　　無有諸法相。 　我不得諸法，　　說處亦復無； 　我昔坐道場，　　無一智可證。 　此智我如是，　　菩提不可得； 　菩提及道場，　　此二無證者。 　凡夫輩分別，　　諸佛說諸法； 　此是假名字，　　諸佛甚深處。 　甚深及諸佛，　　此是魔境界； 　不聞此經典，　　佛世尊所說。

【現代漢語翻譯】 現代漢語譯本： 集處； 彼等不作相，命及福伽羅（Puggala，補特伽羅，指人）。 路非是菩提（Bodhi，覺悟），非路亦復爾； 我說此本性，諸法無處所。 本性及眾物，智者不分別； 善思汝當知！此路向菩提。 若著如是路，彼佛非行道； 若著有相者，彼不知諸法， 亦不能乘乘，諸佛所憐愍， 無有人能行，此寂甚深處。 一切處無物，彼物不可物； 既無有物故，彼樂無處生。 諸樂及諸苦，此路如虛空； 能得如是覺，彼心得解脫。 我雖說我相，此法亦無有； 既無有我所，亦復無有智。 既無有智知，此即智境界； 壽命分別有，其相畢竟空。 無有言知者，小智即迷惑； 我相及壽命，本性非是有。 本性及諸物，此愚癡境界； 彼等不能近，不思議佛乘。 不聞深經典，復不讀誦持； 此經典不說，無有諸法相。 我不得諸法，說處亦復無； 我昔坐道場（Bodhimanda，菩提曼荼羅，指證悟之地），無一智可證。 此智我如是，菩提不可得； 菩提及道場，此二無證者。 凡夫輩分別，諸佛說諸法； 此是假名字，諸佛甚深處。 甚深及諸佛，此是魔境界； 不聞此經典，佛世尊所說。

【English Translation】 English version: A place of gathering; They do not make distinctions, regarding life and Puggala (person). The path is not Bodhi (enlightenment), nor is it not the path; I speak of this true nature, all dharmas have no location. The wise do not distinguish between true nature and things; Think well, you should know! This path leads to Bodhi. If attached to such a path, that Buddha is not practicing; If attached to forms, they do not understand all dharmas, Nor can they ride the vehicle, pitied by all Buddhas, No one can walk, this silent, profound place. Everywhere there is nothing, that thing cannot be a thing; Since there is no thing, that joy has nowhere to arise. All joys and all sufferings, this path is like empty space; Able to attain such awareness, that mind attains liberation. Although I speak of the 'I', this dharma also does not exist; Since there is no 'mine', there is also no wisdom. Since there is no wisdom to know, this is the realm of wisdom; Life is distinguished as existent, its form is ultimately empty. There is no one who knows through words, small wisdom is delusion; The 'I' and life, their true nature is not existent. True nature and all things, this is the realm of foolishness; They cannot approach, the inconceivable Buddha-vehicle. They do not hear the profound sutras, nor do they read, recite, or hold them; This sutra does not speak, there is no form of dharmas. I do not attain any dharmas, nor is there a place to speak of them; In the past, I sat at the Bodhimanda (place of enlightenment), without a single wisdom to realize. This wisdom is like this for me, Bodhi cannot be attained; Bodhi and the Bodhimanda, these two have no one to realize them. Ordinary people make distinctions, the Buddhas speak of all dharmas; These are false names, the profound place of the Buddhas. Profound and all the Buddhas, this is the realm of Mara (demon); They do not hear this sutra, spoken by the Buddha, the World-Honored One.

彼等不知味，　　諸法利益處； 　菩薩行苦行，　　其行無知故。 　言佛及菩提，　　此二不可見； 　如是思惟已，　　妄言諸佛說。 　稱有諸境界，　　倚之而生著； 　既有染著處，　　彼等不見我。 　若有諸眾生，　　成就甚深智； 　彼等大唱說，　　諸佛不思議。 　是故汝善思！　　欲知甚深法， 　精勤當用心，　　即知法真實。 　彼法實無礙，　　故名為甚深； 　如是說之時，　　名為不可得。 　眾生顛倒見，　　此非彼境界； 　非以禪定求，　　可知真實義。 　三昧非三昧，　　空中不可得； 　此非智境界，　　無智亦復然。 　雖令覺彼際，　　亦非智境界； 　此法從緣有，　　甚深即能入。 　若有樂寂靜，　　則無有彼此； 　若心能信樂，　　正說此經處。 　彼非一佛邊，　　昔種諸善根； 　于多諸佛所，　　乃能受持此。」

爾時，世尊說此偈已，復告善思離車童子作如是言：「善思童子！以是義故，諸大菩薩摩訶薩等，一切應當著如是鎧。於世間中所有恐怖驚畏之處，應于彼中不生驚、畏、恐、怖之意。發於此心如是著鎧。」

是時善思即白佛言：「大聖世尊！我信如是，而世間中所不信處。」

爾時，世尊復告善思童子：「有諸

【現代漢語翻譯】 現代漢語譯本 那些人不知道佛法的滋味，以及諸法的利益所在；菩薩所行的苦行，他們因為沒有智慧所以不瞭解。 他們說佛和菩提（bodhi，覺悟），這兩者都是不可見的；像這樣思惟之後，就胡亂說這是諸佛所說的。 他們聲稱存在各種境界，依靠這些境界而產生執著；既然有了染著之處，他們就無法見到我（佛）。 如果有一些眾生，成就了甚深的智慧；他們就會大聲宣揚，諸佛的境界是不可思議的。 所以你要好好思考！想要了解甚深的佛法，就要精勤地用心，這樣才能知道佛法的真實。 那佛法實際上是沒有障礙的，所以才被稱為甚深；像這樣說的時候，是名為不可得的。 眾生有顛倒的見解，這並非他們的境界；不是通過禪定就能求得的，才能知道真實的意義。 三昧（samadhi，禪定）不是真正的三昧，在空中是不可得的；這不是智慧的境界，沒有智慧也是如此。 即使讓他們覺悟到那個邊際，也不是智慧的境界；這佛法是從因緣而有的，甚深智慧才能進入。 如果有人喜歡寂靜，就沒有彼此的分別；如果內心能夠信樂，這就是正確宣說此經的地方。 他們不是隻在一個佛的身邊，過去種下各種善根；而是在許多佛的處所，才能受持這部經。」

這時，世尊說完這些偈頌后，又告訴善思（Suvicintita）離車童子這樣說：『善思童子！因為這個緣故，諸大菩薩摩訶薩（Mahāsattva，大菩薩）等，一切都應當穿上這樣的鎧甲。對於世間中所有恐怖驚畏的地方，應當在那些地方不產生驚、畏、恐、怖的念頭。發起這樣的心，像這樣穿上鎧甲。』

這時，善思立刻對佛說：『大聖世尊！我相信是這樣的，但是世間中有很多不相信的地方。』

這時，世尊又告訴善思童子：『有一些……』

【English Translation】 English version They do not know the taste, the benefit of all dharmas; Bodhisattvas practice austerities, their practice is without knowledge. They say 'Buddha' and 'Bodhi' (覺悟, enlightenment), these two are not visible; Having thought thus, they falsely say the Buddhas speak. They claim there are realms, relying on them they generate attachment; Since there are places of attachment, they do not see me (the Buddha). If there are beings who achieve profound wisdom; They will loudly proclaim that the Buddhas are inconceivable. Therefore, you should think well! If you wish to know the profound Dharma, Diligently apply your mind, and you will know the truth of the Dharma. That Dharma is truly without obstruction, therefore it is called profound; When it is spoken of in this way, it is called unattainable. Beings have inverted views, this is not their realm; It cannot be sought through meditation, to know the true meaning. Samadhi (禪定, meditation) is not samadhi, it is unattainable in emptiness; This is not the realm of wisdom, nor is it the realm of non-wisdom. Even if they are made aware of that boundary, it is not the realm of wisdom; This Dharma arises from conditions, profound wisdom can enter it. If one delights in tranquility, then there is no self or other; If the mind can believe and delight, this is the place where this sutra is rightly spoken. They have not only planted good roots in the presence of one Buddha; But in the presence of many Buddhas, they are able to receive and uphold this.'

At that time, after the World Honored One spoke these verses, he further said to Suvicintita (善思) the Licchavi youth: 'Suvicintita, for this reason, all great Bodhisattva Mahāsattvas (大菩薩, great beings) should put on such armor. In all places of fear and dread in the world, they should not generate thoughts of alarm, fear, dread, or terror. Generate this mind and put on this armor in this way.'

At that time, Suvicintita immediately said to the Buddha: 'Great Sage, World Honored One! I believe this is so, but there are many places in the world where people do not believe.'

At that time, the World Honored One again said to Suvicintita: 'There are...'

菩薩摩訶薩等行於甚深，有如是相、有如是瑞、有如是形。彼等一切諸善丈夫，觀於世間無有諸法可優劣者。既見一切諸法平等無有優劣，如是知已而心不畏、不怖、不驚。

「斷一切諸法，如是知已而不驚；不斷一切諸法，如是知已而不怖。

「有一切諸法，如是知已而不驚；無一切諸法，如是知已而不畏。

「聚一切諸法，如是知已而不驚；散一切諸法，如是知已而不畏。

「和合一切諸法，如是知已而不驚；不和合一切諸法，如是知已而不畏。

「嫌一切諸法，如是知已而不驚；不嫌一切諸法，如是知已而不畏。

「思念一切諸法，如是知已而不驚；不思念一切諸法，如是知已而不畏。

「造作一切諸法，如是知已而不驚；不造作一切諸法，如是知已而不畏。

「境界一切諸法，如是知已而不驚；非境界一切諸法，如是知已而不畏。

「歡喜一切諸法，如是知已而不驚；非歡喜一切諸法，如是知已而不畏。

「世諦一切諸法，如是知已而不驚；非世諦一切諸法，如是知已而不畏。

「寂靜一切諸法，如是知已而不驚；非寂靜一切諸法，如是知已而不畏。

「解一切諸法，如是知已而不驚；不解一切諸法，如是知已而不畏。

【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在深入修行時，會呈現出這樣的相貌、這樣的祥瑞、這樣的形態。他們這些賢善之人，觀察世間一切事物，認為沒有哪一種法是優越或低劣的。當他們認識到一切法都是平等，沒有優劣之分時，內心就不會感到畏懼、恐怖或驚慌。

『斷滅一切法，這樣認識后不會驚慌；不斷滅一切法，這樣認識后不會恐懼。』

『存在一切法，這樣認識后不會驚慌；不存在一切法，這樣認識后不會畏懼。』

『聚集一切法，這樣認識后不會驚慌；散滅一切法，這樣認識后不會畏懼。』

『和合一切法，這樣認識后不會驚慌；不和合一切法，這樣認識后不會畏懼。』

『嫌惡一切法，這樣認識后不會驚慌；不嫌惡一切法，這樣認識后不會畏懼。』

『思念一切法，這樣認識后不會驚慌；不思念一切法，這樣認識后不會畏懼。』

『造作一切法，這樣認識后不會驚慌；不造作一切法，這樣認識后不會畏懼。』

『境界一切法，這樣認識后不會驚慌；非境界一切法，這樣認識后不會畏懼。』

『歡喜一切法，這樣認識后不會驚慌；不歡喜一切法，這樣認識后不會畏懼。』

『世俗諦（conventional truth）的一切法，這樣認識后不會驚慌；非世俗諦的一切法，這樣認識后不會畏懼。』

『寂靜一切法，這樣認識后不會驚慌；非寂靜一切法，這樣認識后不會畏懼。』

『理解一切法，這樣認識后不會驚慌；不理解一切法，這樣認識后不會畏懼。』

【English Translation】 English version Bodhisattva-Mahasattvas (great beings of Bodhisattvas), when practicing deeply, possess such characteristics, such auspicious signs, and such forms. All these virtuous individuals, observing the world, perceive that there are no phenomena that are superior or inferior. Having seen that all phenomena are equal, without superiority or inferiority, knowing this, their hearts are without fear, terror, or alarm.

『To cease all phenomena, knowing this, one is not alarmed; not to cease all phenomena, knowing this, one is not afraid.』

『To have all phenomena, knowing this, one is not alarmed; to have no phenomena, knowing this, one is not afraid.』

『To gather all phenomena, knowing this, one is not alarmed; to scatter all phenomena, knowing this, one is not afraid.』

『To harmonize all phenomena, knowing this, one is not alarmed; not to harmonize all phenomena, knowing this, one is not afraid.』

『To dislike all phenomena, knowing this, one is not alarmed; not to dislike all phenomena, knowing this, one is not afraid.』

『To contemplate all phenomena, knowing this, one is not alarmed; not to contemplate all phenomena, knowing this, one is not afraid.』

『To create all phenomena, knowing this, one is not alarmed; not to create all phenomena, knowing this, one is not afraid.』

『To be the realm of all phenomena, knowing this, one is not alarmed; not to be the realm of all phenomena, knowing this, one is not afraid.』

『To rejoice in all phenomena, knowing this, one is not alarmed; not to rejoice in all phenomena, knowing this, one is not afraid.』

『All phenomena of conventional truth, knowing this, one is not alarmed; not all phenomena of conventional truth, knowing this, one is not afraid.』

『All phenomena are tranquil, knowing this, one is not alarmed; not all phenomena are tranquil, knowing this, one is not afraid.』

『To understand all phenomena, knowing this, one is not alarmed; not to understand all phenomena, knowing this, one is not afraid.』

「持戒一切諸法，如是知已而不驚；破戒一切諸法，如是知已而不畏。

「明一切諸法，如是知已而不驚；無明一切諸法，如是知已而不畏。

「有名一切諸法，如是知已而不驚；無名一切諸法，如是知已而不畏。

「一切法出，如是知已而不驚；一切法不出，如是知已而不畏。

「一切法怖，如是知已而不驚；一切法不怖，如是知已而不畏。

「一切法生，如是知已而不驚；一切法不生，如是知已而不畏。

「一切法死，如是知已而不驚；一切法不死，如是知已而不畏。

「一切法菩提，如是知已而不驚；一切法非菩提，如是知已而不畏。

「一切法涅槃，如是知已而不驚；一切法非涅槃，如是知已而不畏。能作如是說法之時，是名菩薩不畏、不驚、不恐、不怖。」

爾時，世尊說是語已，欲為善思重宣此義而說偈言：

「一切法無有，　　真如不迷惑； 　諸法無有故，　　彼相即寂滅。 　諸法無優劣，　　此彼悉皆無； 　一切法無故，　　真實亦復無。 　諸法有優劣，　　此彼亦各無； 　諸法既悉空，　　則無有諍競。 　一切法既無，　　本性何有性？ 　其性無有故，　　云何有壞滅？ 　諸法有斷耶？　　智者無此念； 　但假有斷

【現代漢語翻譯】 現代漢語譯本： 『持戒一切諸法，如是知已而不驚』：如果能夠這樣理解持戒所包含的一切法，就不會感到驚慌。 『破戒一切諸法，如是知已而不畏』：如果能夠這樣理解破戒所包含的一切法，就不會感到畏懼。 『明一切諸法，如是知已而不驚』：如果能夠這樣理解光明所包含的一切法，就不會感到驚慌。 『無明一切諸法，如是知已而不畏』：如果能夠這樣理解無明（avidya）所包含的一切法，就不會感到畏懼。 『有名一切諸法，如是知已而不驚』：如果能夠這樣理解有名所包含的一切法，就不會感到驚慌。 『無名一切諸法，如是知已而不畏』：如果能夠這樣理解無名所包含的一切法，就不會感到畏懼。 『一切法出，如是知已而不驚』：如果能夠這樣理解一切法的生起，就不會感到驚慌。 『一切法不出，如是知已而不畏』：如果能夠這樣理解一切法的不生起，就不會感到畏懼。 『一切法怖，如是知已而不驚』：如果能夠這樣理解一切法所帶來的恐懼，就不會感到驚慌。 『一切法不怖，如是知已而不畏』：如果能夠這樣理解一切法所不帶來的恐懼，就不會感到畏懼。 『一切法生，如是知已而不驚』：如果能夠這樣理解一切法的生，就不會感到驚慌。 『一切法不生，如是知已而不畏』：如果能夠這樣理解一切法的不生，就不會感到畏懼。 『一切法死，如是知已而不驚』：如果能夠這樣理解一切法的死，就不會感到驚慌。 『一切法不死，如是知已而不畏』：如果能夠這樣理解一切法的不死，就不會感到畏懼。 『一切法菩提（bodhi），如是知已而不驚』：如果能夠這樣理解一切法所包含的菩提（覺悟），就不會感到驚慌。 『一切法非菩提，如是知已而不畏』：如果能夠這樣理解一切法所不包含的菩提，就不會感到畏懼。 『一切法涅槃（nirvana），如是知已而不驚』：如果能夠這樣理解一切法所包含的涅槃（解脫），就不會感到驚慌。 『一切法非涅槃，如是知已而不畏』：如果能夠這樣理解一切法所不包含的涅槃，就不會感到畏懼。能夠這樣說法的時候，就叫做菩薩不畏懼、不驚慌、不恐慌、不害怕。』 這時，世尊說完這些話后，爲了讓善思（善於思考的人）能夠再次理解這個道理，用偈語說道： 『一切法無有， 真如不迷惑； 諸法無有故， 彼相即寂滅。 諸法無優劣， 此彼悉皆無； 一切法無故， 真實亦復無。 諸法有優劣， 此彼亦各無； 諸法既悉空， 則無有諍競。 一切法既無， 本性何有性？ 其性無有故， 云何有壞滅？ 諸法有斷耶？ 智者無此念； 但假有斷』

【English Translation】 English version: 『Holding precepts in all dharmas, knowing thus, one is not alarmed』; if one can understand all the dharmas contained in holding precepts in this way, one will not feel alarmed. 『Breaking precepts in all dharmas, knowing thus, one is not afraid』; if one can understand all the dharmas contained in breaking precepts in this way, one will not feel afraid. 『Clarity in all dharmas, knowing thus, one is not alarmed』; if one can understand all the dharmas contained in clarity in this way, one will not feel alarmed. 『Ignorance (avidya) in all dharmas, knowing thus, one is not afraid』; if one can understand all the dharmas contained in ignorance (avidya) in this way, one will not feel afraid. 『Name in all dharmas, knowing thus, one is not alarmed』; if one can understand all the dharmas contained in name in this way, one will not feel alarmed. 『No name in all dharmas, knowing thus, one is not afraid』; if one can understand all the dharmas contained in no name in this way, one will not feel afraid. 『All dharmas arise, knowing thus, one is not alarmed』; if one can understand the arising of all dharmas in this way, one will not feel alarmed. 『All dharmas do not arise, knowing thus, one is not afraid』; if one can understand the non-arising of all dharmas in this way, one will not feel afraid. 『All dharmas are fearful, knowing thus, one is not alarmed』; if one can understand the fear brought about by all dharmas in this way, one will not feel alarmed. 『All dharmas are not fearful, knowing thus, one is not afraid』; if one can understand the non-fear brought about by all dharmas in this way, one will not feel afraid. 『All dharmas are born, knowing thus, one is not alarmed』; if one can understand the birth of all dharmas in this way, one will not feel alarmed. 『All dharmas are not born, knowing thus, one is not afraid』; if one can understand the non-birth of all dharmas in this way, one will not feel afraid. 『All dharmas die, knowing thus, one is not alarmed』; if one can understand the death of all dharmas in this way, one will not feel alarmed. 『All dharmas do not die, knowing thus, one is not afraid』; if one can understand the non-death of all dharmas in this way, one will not feel afraid. 『All dharmas are bodhi, knowing thus, one is not alarmed』; if one can understand the bodhi (enlightenment) contained in all dharmas in this way, one will not feel alarmed. 『All dharmas are not bodhi, knowing thus, one is not afraid』; if one can understand the bodhi not contained in all dharmas in this way, one will not feel afraid. 『All dharmas are nirvana, knowing thus, one is not alarmed』; if one can understand the nirvana (liberation) contained in all dharmas in this way, one will not feel alarmed. 『All dharmas are not nirvana, knowing thus, one is not afraid』; if one can understand the nirvana not contained in all dharmas in this way, one will not feel afraid. When one can speak in this way, it is called a Bodhisattva who is not afraid, not alarmed, not panicked, and not fearful.』 At that time, after the World Honored One finished speaking these words, in order to allow Good Thinker (one who thinks well) to understand this principle again, he spoke in verse: 『All dharmas are non-existent, True Thusness is not confused; Because dharmas are non-existent, Their appearance is thus extinguished. Dharmas have no superior or inferior, This and that are all non-existent; Because all dharmas are non-existent, Reality is also non-existent. Dharmas have superior or inferior, This and that are also each non-existent; Since all dharmas are empty, Then there is no contention. Since all dharmas are non-existent, What nature has a nature? Since its nature is non-existent, How can there be destruction? Do dharmas have cessation? The wise do not have this thought; But only provisionally have cessation』

名，　　求斷處不得。 　欲斷一切法，　　微細求覓無； 　毫末及眾多，　　諸法皆無有。 　諸法無有者，　　此亦是言說； 　彼中如是無，　　但有中示現。 　一切法無形，　　但有相中現； 　有有及無有，　　一切皆假名。 　一切法有合，　　示現不合者； 　真如無合故，　　畢竟無有物。 　諸法無和合，　　無作無滅者； 　如是亦不得，　　諸法各各無。 　諸法不可得，　　彼等前際無； 　本際既無故，　　故名為實際。 　一切法歡喜，　　歡喜不可得； 　既無有諸法，　　彼亦不可說。 　諸法無歡喜，　　彼等二皆無； 　真如中無物，　　此是甚深相。 　一切法無嫌，　　真如中無我； 　真如無有故，　　彼無有嫌處。 　涅槃無讚歎，　　彼法不可得； 　諸法無有故，　　故名為涅槃。 　諸法無明者，　　真如中示現； 　此是假名說，　　是故名為思。 　諸法無思者，　　此法無定處； 　是故無眾生，　　此是諸法體。 　一切法如幻，　　彼幻不可得； 　諸法不得故，　　說有為諸行。 　諸法既無為，　　此彼真如體； 　無有諸法處，　　故言無有邊。 　雖言有境界，　　境界實無有； 　而凡夫所說，　　故名為境界。 　諸境界虛妄，　　

【現代漢語翻譯】 現代漢語譯本 名，想要找到斷滅之處卻找不到。 想要斷滅一切法，即使細微地尋求也找不到； 無論是細小的還是眾多的，諸法都是空無的。 諸法空無，這也是一種言說； 在真如中就是這樣空無，只是在空無中顯現。 一切法沒有固定的形狀，只是在現象中顯現； 有和沒有，一切都是假名。 一切法都是因緣和合而生，顯現出不和合的假象； 真如沒有和合，所以畢竟沒有實物。 諸法沒有和合，沒有生起也沒有滅亡； 即使這樣也找不到，諸法各自都是空無的。 諸法不可得，它們沒有前際； 既然本初就沒有，所以稱為實際（Satya）。 一切法都是歡喜的，但歡喜是不可得的； 既然沒有諸法，那麼歡喜也是不可說的。 諸法沒有歡喜，這兩種狀態都是空無的； 真如中沒有事物，這是甚深的相。 一切法沒有嫌隙，真如中沒有我； 真如沒有，所以沒有嫌隙之處。 涅槃（Nirvana）沒有讚歎，這種法是不可得的； 諸法空無，所以稱為涅槃（Nirvana）。 諸法沒有明，在真如中顯現； 這是一種假名的說法，所以稱為思。 諸法沒有思，這種法沒有固定的處所； 所以沒有眾生，這是諸法的本體。 一切法如幻象，這種幻象是不可得的； 諸法不可得，所以說有為諸行。 諸法既然是無為的，這就是真如的本體； 沒有諸法存在的地方，所以說沒有邊際。 雖然說有境界，但境界實際上是沒有的； 只是凡夫所說的，所以稱為境界。 諸境界都是虛妄的。

【English Translation】 English version Name, seeking a place to cut off, but cannot find it. Desiring to cut off all dharmas (phenomena), seeking subtly but finding nothing; Whether minute or numerous, all dharmas (phenomena) are non-existent. The non-existence of all dharmas (phenomena), this too is a statement; Thus, it is non-existent in Suchness (Tathata), but manifests within non-existence. All dharmas (phenomena) are without form, but appear within forms; Existence and non-existence, all are provisional names. All dharmas (phenomena) arise from combination, appearing as if not combined; Suchness (Tathata) has no combination, therefore ultimately there is no thing. Dharmas (phenomena) have no combination, no arising and no ceasing; Even so, it cannot be found, each dharma (phenomenon) is non-existent. Dharmas (phenomena) are unattainable, they have no prior limit; Since there is no original limit, therefore it is called Reality (Satya). All dharmas (phenomena) are joyful, but joy is unattainable; Since there are no dharmas (phenomena), it is also unspeakable. Dharmas (phenomena) have no joy, both of these are non-existent; In Suchness (Tathata) there is nothing, this is a profound aspect. All dharmas (phenomena) have no aversion, in Suchness (Tathata) there is no self; Since Suchness (Tathata) is non-existent, there is no place for aversion. Nirvana (Nirvana) has no praise, this dharma (phenomenon) is unattainable; Since dharmas (phenomena) are non-existent, therefore it is called Nirvana (Nirvana). Dharmas (phenomena) have no clarity, they manifest in Suchness (Tathata); This is a provisional name, therefore it is called thought. Dharmas (phenomena) have no thought, this dharma (phenomenon) has no fixed place; Therefore, there are no sentient beings, this is the essence of all dharmas (phenomena). All dharmas (phenomena) are like illusions, these illusions are unattainable; Since dharmas (phenomena) are unattainable, it is said there are conditioned actions. Since dharmas (phenomena) are unconditioned, this is the essence of Suchness (Tathata); There is no place where dharmas (phenomena) exist, therefore it is said there is no boundary. Although it is said there are realms, realms are actually non-existent; But it is spoken by ordinary people, therefore it is called realms. All realms are illusory.

故說無境界； 　說無有境界，　　是境界真相。 　言一切法體，　　彼等無有數； 　彼等既無有，　　寂定汝等知。 　無得言有得，　　示現有得處； 　得無得之處，　　示現故有得。 　彼處無持戒，　　及破戒亦無； 　無行及無戒，　　如是諸法相。 　一切法悉無，　　故名為無明； 　無有諸法故，　　汝當知是明。 　諸法名字者，　　彼名實無有； 　既無有法名，　　當知是涅槃。 　說有受名者，　　以受故示現； 　是處無有受，　　故言受示現。 　無有為有相，　　示現名為有； 　諸法中離有，　　故言常無有。 　如見幻華已，　　愚癡言有相； 　有有無有知，　　是處智無惑。 　法生處不知，　　此二不可得； 　愚癡人故言，　　說此為生處。 　諸法若有生，　　應說當有死； 　生處及死處，　　此二不可得。 　一切法皆空，　　諸法不可得； 　善思汝當知，　　我說如是法。 　菩提不可作，　　是處作者無； 　若當得菩提，　　應即見三界。 　若分別菩提，　　彼不行菩提； 　行行及菩提，　　彼等無分別。 　一切有真實，　　真實無有處； 　真實無得故，　　此是涅槃相。 　畢竟無出者，　　彼無處可得； 　無有諸物故，　　不滅復不

【現代漢語翻譯】 現代漢語譯本 因此說沒有境界； 說沒有境界，這才是境界的真相。 說一切法的本體，它們沒有數量； 它們既然沒有，寂靜的道理你們應當知道。 沒有獲得卻說有獲得，是爲了顯示有獲得之處； 獲得無所得之處，因為顯示的緣故才說有獲得。 那個地方沒有持戒，也沒有破戒； 沒有修行也沒有戒律，這就是諸法的實相。 一切法都是空無，所以稱為無明（avidyā，對事物真相的迷惑）； 因為沒有諸法，你應該知道這就是明（vidyā，對事物真相的覺悟）。 諸法的名字，這些名字實際上並不存在； 既然沒有法的名字，應當知道這就是涅槃（nirvāṇa，解脫）。 說有感受這個名稱，是因為感受的緣故而顯示； 這個地方沒有感受，所以說感受是示現。 沒有卻顯示為有，這種示現稱為有； 在諸法中遠離有，所以說常無有。 如同看見虛幻的花朵后，愚癡的人說它有相； 有和無有都知道，這個地方智慧沒有迷惑。 法產生的地方不知道，這兩者都不可得； 愚癡的人才說，說這是產生的地方。 諸法如果有生，就應該說當有死； 生處和死處，這兩者都不可得。 一切法都是空，諸法不可得； 好好思考，你應該知道，我說的是這樣的法。 菩提（bodhi，覺悟）不可造作，這個地方沒有作者； 如果能夠得到菩提，就應該立刻看見三界（tridhātu，欲界、色界、無色界）。 如果分別菩提，那他不是在行菩提； 行、行以及菩提，它們沒有分別。 一切有都是真實，真實沒有處所； 因為真實不可得，這就是涅槃的相。 畢竟沒有出離者，他沒有地方可以得到； 因為沒有諸物，所以不滅也不生。

【English Translation】 English version Therefore, it is said there are no realms; To say there are no realms, is the true nature of realms. To speak of the essence of all dharmas (dharma, teachings or phenomena), they are without number; Since they do not exist, you should know tranquility. To say there is attainment when there is no attainment, is to show where attainment exists; To attain the place of no attainment, attainment is spoken of because of manifestation. In that place, there is no keeping of precepts, nor is there breaking of precepts; There is no practice and no precepts, such is the nature of all dharmas. All dharmas are empty, therefore it is called ignorance (avidyā, delusion about the true nature of things); Because there are no dharmas, you should know this is wisdom (vidyā, knowledge or enlightenment). The names of dharmas, those names do not truly exist; Since there are no names of dharmas, you should know this is nirvana (nirvāṇa, liberation). To say there is the name of sensation, it is shown because of sensation; In this place, there is no sensation, therefore it is said sensation is a manifestation. Non-existence is shown as existence, this manifestation is called existence; In all dharmas, being apart from existence, therefore it is said there is constant non-existence. Like seeing illusory flowers, foolish people say they have form; Knowing existence and non-existence, in this place wisdom has no delusion. The place where dharmas arise is not known, these two are unattainable; Foolish people therefore say, saying this is the place of arising. If dharmas have arising, it should be said there will be death; The place of arising and the place of death, these two are unattainable. All dharmas are empty, all dharmas are unattainable; Think well, you should know, I speak of such a dharma. Bodhi (bodhi, enlightenment) cannot be made, in this place there is no maker; If one could attain bodhi, one should immediately see the three realms (tridhātu, the realm of desire, the realm of form, and the formless realm). If one discriminates bodhi, he is not practicing bodhi; Practice, practice, and bodhi, they are without discrimination. All existence is real, reality has no place; Because reality is unattainable, this is the characteristic of nirvana. Ultimately, there is no one who departs, he has no place to be attained; Because there are no things, there is neither extinction nor arising.

滅。 　若能知此義，　　諸法無真實； 　彼等無可生，　　即不相諍競。 　說此甚深法，　　若無恐怖時； 　汝應知彼人，　　真實是菩薩。」

爾時，世尊說此語已，善思童子復更以偈重白佛言：

「世尊利益我，　　出現於世間； 　說此法相時，　　我無有疑惑。 　今者具足滿，　　佛出不思議； 　我諸見網薄，　　今得脫魔網。 　我已斷生死，　　已住道場內； 　如來說相時，　　斷除我疑結。 　為我說得處，　　摧滅諸見等； 　無畏益世間，　　善去我心垢。」

善思童子經卷上 大正藏第 14 冊 No. 0479 善思童子經

善思童子經卷下

隋天竺三藏阇那崛多譯

爾時，世尊復告善思離車童子作如是言：「善思童子！此菩薩行無虛妄行。善思童子！此菩薩行是哀愍行。善思童子！此菩薩行是無患行，能斷一切諸過患故、慈憐一切諸眾生故。善思童子！此菩薩行甚深微妙無有相行。善思童子！此菩薩行真實能離一切欲相。善思童子！此無慾行，無愛憎故。善思童子！此菩薩行一切眾生平等心行，其心畢竟無所得故。善思童子！此菩薩行大慈悲行，於一切法無有得故。善思童子！此菩薩行大布施行，無有施故。善思童子！此菩薩行不虛

【現代漢語翻譯】 現代漢語譯本： 滅。 若能知此義，諸法無真實； 彼等無可生，即不相諍競。 說此甚深法，若無恐怖時； 汝應知彼人，真實是菩薩（Bodhisattva，指追求覺悟的修行者）。」

爾時，世尊（世尊，對佛陀的尊稱）說此語已，善思童子復更以偈重白佛言：

「世尊利益我，出現於世間； 說此法相時，我無有疑惑。 今者具足滿，佛出不思議； 我諸見網薄，今得脫魔網。 我已斷生死，已住道場內； 如來說相時，斷除我疑結。 為我說得處，摧滅諸見等； 無畏益世間，善去我心垢。」

善思童子經卷上 大正藏第 14 冊 No. 0479 善思童子經

善思童子經卷下

隋天竺三藏阇那崛多譯

爾時，世尊復告善思離車童子作如是言：「善思童子！此菩薩行無虛妄行。善思童子！此菩薩行是哀愍行。善思童子！此菩薩行是無患行，能斷一切諸過患故、慈憐一切諸眾生故。善思童子！此菩薩行甚深微妙無有相行。善思童子！此菩薩行真實能離一切欲相。善思童子！此無慾行，無愛憎故。善思童子！此菩薩行一切眾生平等心行，其心畢竟無所得故。善思童子！此菩薩行大慈悲行，於一切法無有得故。善思童子！此菩薩行大布施行，無有施故。善思童子！此菩薩行不虛

【English Translation】 English version: Extinction. If one can understand this meaning, all dharmas are without reality; Those are without arising, thus there is no contention. Speaking this profound Dharma, if there is no fear; You should know that person, truly is a Bodhisattva (Bodhisattva, referring to a practitioner who seeks enlightenment).'

At that time, the World Honored One (世尊, a respectful title for the Buddha) having spoken these words, the youth Suvicintita (善思童子) again spoke in verse to the Buddha, saying:

'World Honored One benefits me, appearing in the world; When speaking of this Dharma's characteristics, I have no doubts. Now fully complete, the Buddha's appearance is inconceivable; My nets of views are thin, now I am freed from the demon's net. I have cut off birth and death, already dwelling within the Bodhimanda (道場, place of enlightenment); When the Tathagata (如來, another title for the Buddha) speaks of characteristics, he cuts off my knots of doubt. For me, he speaks of the place of attainment, destroying all views and the like; Fearlessly benefiting the world, well removing the defilements of my mind.'

Suvicintita Sutra, Scroll 1 T. 14, No. 0479, Suvicintita Sutra

Suvicintita Sutra, Scroll 2

Translated by Tripiṭaka Master Jñānagupta of Tianzhu (India) during the Sui Dynasty

At that time, the World Honored One again spoke to the youth Suvicintita of the Licchavi clan, saying: 'Suvicintita! This Bodhisattva practice is without false practice. Suvicintita! This Bodhisattva practice is a practice of compassion. Suvicintita! This Bodhisattva practice is a practice without affliction, able to cut off all afflictions, and with loving-kindness for all sentient beings. Suvicintita! This Bodhisattva practice is a profoundly subtle practice without characteristics. Suvicintita! This Bodhisattva practice is truly able to be apart from all characteristics of desire. Suvicintita! This practice without desire is without love and hatred. Suvicintita! This Bodhisattva practice is a practice of equanimity towards all sentient beings, for their minds are ultimately without attainment. Suvicintita! This Bodhisattva practice is a practice of great compassion, for there is no attainment in all dharmas. Suvicintita! This Bodhisattva practice is a practice of great giving, without giving. Suvicintita! This Bodhisattva practice is not false.'

誑行，不受一切後身報故。善思童子！此菩薩行無惱忍行，現無諍故。善思童子！此菩薩行發誓願行，舍懶惰故。善思童子！此菩薩行是三昧行，以寂靜故。善思童子！此菩薩行是智慧行，於一切法無有得故。善思童子！此菩薩行是無畏行，心無恐故。善思童子！此菩薩行是無礙行，成就如來諸智力故。善思童子！此菩薩行是增益行，入智慧門無有著故。善思童子！此菩薩行觀十方行，無染著故。」

爾時，世尊欲為善思重宣此義而說偈言：

「無疑惑行者，　　為諸菩薩說； 　疑惑及諸行，　　此二不可得。 　為諸菩薩說，　　有行無行處； 　若知此行處，　　彼等無諍競。 　攝受一切法，　　為諸菩薩說； 　無所有得處，　　此行最為上。 　我行此行處，　　彼則顛倒行； 　既住顛倒行，　　彼無有畏處。 　此雖名諍行，　　彼諍不可得； 　若能如是知，　　彼行最上乘。 　此乘無有驚，　　佛乘最為上； 　驚及無驚怖，　　一切法假名。 　雖說諸行處，　　一切不可得； 　一切既不得，　　彼行最為上。 　此行甚深行，　　愍於一切法； 　愍及甚深行，　　皆從分別生。 　甚深及諸行，　　是處二俱無； 　若知此際者，　　彼於法無沒。 　諸法無可染，　　非法

【現代漢語翻譯】 現代漢語譯本 『誑行』（欺騙性的行為），因為不會承受任何未來的果報。善思童子！這種菩薩的修行是『無惱忍行』（沒有煩惱的忍耐修行），因為當下沒有爭論。善思童子！這種菩薩的修行是『發誓願行』（發起誓願的修行），因為捨棄了懶惰。善思童子！這種菩薩的修行是『三昧行』（禪定修行），因為內心寂靜。善思童子！這種菩薩的修行是『智慧行』（般若智慧的修行），因為對於一切法沒有執著。善思童子！這種菩薩的修行是『無畏行』（無所畏懼的修行），因為心中沒有恐懼。善思童子！這種菩薩的修行是『無礙行』（沒有阻礙的修行），因為成就瞭如來的各種智慧力量。善思童子！這種菩薩的修行是『增益行』（增長利益的修行），因為進入智慧之門而沒有執著。善思童子！這種菩薩的修行是『觀十方行』（觀察十方世界的修行），因為沒有染著。』

當時，世尊想要為善思（Shan Si）再次宣說這個道理，所以說了偈語：

『沒有疑惑的修行者，為各位菩薩宣說；疑惑和各種行為，這兩者都不可得。 為各位菩薩宣說，有行為和沒有行為的地方；如果知道這個行為的地方，他們就沒有爭論。 攝取一切法，為各位菩薩宣說；沒有所有和得到的地方，這種修行最為殊勝。 我修行這個修行的地方，他們就顛倒修行；既然住在顛倒的修行中，他們就沒有無畏的地方。 這雖然名為爭論的修行，但爭論不可得；如果能夠這樣知道，這種修行是最上乘。 這種乘沒有驚恐，佛乘最為殊勝；驚恐和沒有驚恐，一切法都是假名。 雖然說各種行為的地方，一切都不可得；一切既然都不可得，這種修行最為殊勝。 這種修行是甚深的修行，憐憫一切法；憐憫和甚深的修行，都從分別產生。 甚深和各種行為，這個地方兩者都沒有；如果知道這個實際情況，他們對於法就沒有沉沒。 諸法沒有可以染污的，非法

【English Translation】 English version 'Deceptive conduct', because one does not receive any future retribution. Good Thinking Youth! This Bodhisattva's practice is 'conduct of patience without annoyance', because there is no dispute in the present. Good Thinking Youth! This Bodhisattva's practice is 'conduct of making vows', because one abandons laziness. Good Thinking Youth! This Bodhisattva's practice is 'conduct of Samadhi', because of tranquility. Good Thinking Youth! This Bodhisattva's practice is 'conduct of wisdom', because there is no attainment in all dharmas. Good Thinking Youth! This Bodhisattva's practice is 'conduct of fearlessness', because the mind has no fear. Good Thinking Youth! This Bodhisattva's practice is 'conduct of unobstructedness', because one has accomplished the Tathagata's (如來) various powers of wisdom. Good Thinking Youth! This Bodhisattva's practice is 'conduct of increasing benefit', because one enters the gate of wisdom without attachment. Good Thinking Youth! This Bodhisattva's practice is 'conduct of observing the ten directions', because there is no defilement.'

At that time, the World Honored One (世尊) wanted to reiterate this meaning to Good Thinking (善思), so he spoke in verse:

'The practitioner without doubt speaks for all Bodhisattvas; doubt and all actions, these two are unattainable. Speaking for all Bodhisattvas, there is a place for action and inaction; if one knows this place of action, they have no disputes. Embracing all dharmas, speaking for all Bodhisattvas; the place of having nothing to attain, this practice is the most supreme. Where I practice this practice, they practice in reverse; since they dwell in reversed practice, they have no place of fearlessness. Although this is named the practice of dispute, dispute is unattainable; if one can know it thus, this practice is the supreme vehicle. This vehicle has no fear, the Buddha vehicle is the most supreme; fear and no fear, all dharmas are provisional names. Although speaking of the place of all actions, all are unattainable; since all are unattainable, this practice is the most supreme. This practice is a profound practice, having compassion for all dharmas; compassion and profound practice, both arise from discrimination. Profoundness and all actions, in this place both are absent; if one knows this reality, they will not be submerged in the Dharma. All dharmas are undefilable, non-dharma

亦復然； 　此諸法本性，　　當說無染處。 　無牢及無固，　　此但是有現； 　無有名字處，　　此句最為上。 　我雖說有愛，　　彼處無恐怖； 　以無有物故，　　彼處不生競。 　此諸眾生行，　　此處無有真； 　若有知此者，　　彼為善說行。 　此處無眾生，　　故我說眾生； 　眾生法一等，　　此路最為上。 　心及有眾生，　　畢竟不可得； 　此名為最慈，　　我前說大慈。 　世間大施主，　　亦名大眾生； 　常樂行佈施，　　故名大施主。 　法尚不可得，　　況復當有邊； 　大智菩薩輩，　　故名為施主。 　佛既不可得，　　法亦不思議； 　此戒不缺犯，　　諸法無倚處。 　彼等不思議，　　佛戒不思議； 　不分別戒行，　　為諸菩薩說。 　忍向眾生輩，　　眾生畢竟無； 　此是最勝忍，　　我法行中說。 　心不可得故，　　諍競無處生； 　此是最上忍，　　諸法不可得。 　菩薩無懈怠，　　不被他毀辱； 　此名最精進，　　名為不捨取。 　身心善質直，　　能辦於此行； 　是名最精進，　　為諸菩薩說。 　菩薩能懶惰，　　不發諸行等； 　能不捨不取，　　彼住最精進。 　心界不可得，　　若外若在內； 　故名最定心，　　其心無有處。

【現代漢語翻譯】 現代漢語譯本： 也是這樣； 這些法的本性，應當說是沒有染污之處。 沒有堅固也沒有固定，這僅僅是現象的存在； 沒有名字可以稱呼的地方，這句話最為殊勝。 我雖然說有愛，但那裡沒有恐怖； 因為沒有實物存在，那裡不會產生爭鬥。 這些眾生的行為，在這裡沒有真實； 如果有人知道這個道理，他就是善於說法的人。 這裡沒有眾生，所以我說眾生； 眾生的法性平等，這條道路最為殊勝。 心和眾生，畢竟是不可得的； 這叫做最慈悲，我之前說過大慈悲。 世間的大施主，也叫做大眾生； 常常樂於行佈施，所以叫做大施主。 法尚且不可得，何況還會有邊際； 大智慧的菩薩們，所以被稱為施主。 佛既然不可得，法也是不可思議的； 這種戒律沒有缺失和違犯，諸法沒有依靠之處。 他們是不可思議的，佛的戒律也是不可思議的； 不分別戒律和行為，這是為菩薩們說的。 忍耐對待眾生，眾生畢竟是虛幻的； 這是最殊勝的忍耐，我在佛法修行中這樣說。 因為心是不可得的，爭鬥就沒有產生的地方； 這是最上等的忍耐，諸法都是不可得的。 菩薩沒有懈怠，不被他人譭謗侮辱； 這叫做最精進，叫做不捨棄也不執取。 身心善良正直，能夠成就這種修行； 這叫做最精進，是為菩薩們說的。 菩薩能夠示現懶惰，不發起各種行為等等； 能夠不捨棄也不執取，他就安住在最精進的狀態中。 心的界限是不可得的，無論是外在還是內在； 所以叫做最定的心，這顆心沒有固定的處所。

【English Translation】 English version: It is also thus; The inherent nature of these Dharmas, should be said to be without defilement. Without firmness and without fixity, this is merely the existence of phenomena; Where there is no name to be called, this statement is the most supreme. Although I say there is love, there is no fear there; Because there is no substantial thing, no contention arises there. The conduct of these sentient beings, there is no truth here; If one knows this, he is one who speaks well of conduct. Here there are no sentient beings, therefore I speak of sentient beings; The Dharma of sentient beings is equal, this path is the most supreme. The mind and sentient beings, ultimately cannot be obtained; This is called the greatest compassion, I spoke of great compassion before. The great benefactor of the world, is also called a great sentient being; Constantly joyful in practicing giving, therefore called a great benefactor. Even Dharma cannot be obtained, how much more so a boundary; The class of Bodhisattvas with great wisdom, therefore are called benefactors. Since the Buddha cannot be obtained, the Dharma is also inconceivable; This precept is without deficiency or transgression, all Dharmas have no place to rely on. They are inconceivable, the Buddha's precepts are inconceivable; Without distinguishing precepts and conduct, it is spoken for the Bodhisattvas. Patience towards sentient beings, sentient beings are ultimately non-existent; This is the most supreme patience, I say in the practice of my Dharma. Because the mind cannot be obtained, contention has no place to arise; This is the most superior patience, all Dharmas cannot be obtained. The Bodhisattva has no懈怠(xie dai, laxity), and is not slandered or insulted by others; This is called the most diligent, called not abandoning or grasping. Body and mind are virtuous and upright, able to accomplish this practice; This is called the most diligent, spoken for the Bodhisattvas. The Bodhisattva can be lazy, not initiating various actions, etc.; Able to neither abandon nor grasp, he dwells in the most diligent state. The boundary of the mind cannot be obtained, whether external or internal; Therefore it is called the most定(ding, concentration) mind, that mind has no fixed place.

攀緣及心行，　　真如中無有； 　不思彼三昧，　　示現如是定。 　我說此三昧，　　自在修伽陀； 　能行此行者，　　我說彼得定。 　不以智慧知，　　有諸真如法； 　真如及智慧，　　此二邊無有。 　此法不可得，　　此是識境界； 　法不以識知，　　真體此處寂。 　能知如是者，　　彼等名真念； 　菩薩真如行，　　世所不能行。 　彼勝一切眾，　　為眾生說法； 　彼無眾生相，　　況復有徒眾。 　眾生如幻化，　　幻化亦無有； 　如是能說者，　　彼無有恐怖。 　若我若他身，　　此二俱無有； 　能有此智者，　　彼無有驚懼。 　諸內及與外，　　有相畢竟無； 　心無怯弱處，　　即勝一切世。 　諸法無有礙，　　猶如虛空行； 　既如虛空行，　　法真如亦然。 　若能知此智，　　菩薩無所畏； 　巧解一切法，　　彼知眾生行。 　既知無眾生，　　一切法亦然； 　界智巧解知，　　彼界不可得。 　若入是法門，　　此路最為勝； 　有能從此道，　　即知眾生行。 　境界及眾生，　　此二無有物； 　欲識諸法門，　　須知此勝智。 　若內若有外，　　智慧無集處； 　無礙諸法中，　　故名為實際。 　諸法不思議，　　故名為佛法。 　彼無

【現代漢語翻譯】 現代漢語譯本 攀緣和心念活動，在真如（Tathata，事物的真實本性）中是沒有的； 不思念那樣的三昧（Samadhi，一種冥想狀態），卻能示現這樣的禪定。 我說這種三昧，是自在的修伽陀（Sugata，如來，佛的稱號之一）； 能夠修行這種行為的人，我說他們能夠獲得禪定。 不能用智慧去了解，那些真如的法則； 真如和智慧，這兩者都沒有邊際。 這種法是不可獲得的，這是意識的境界； 法不能用意識去了解，真如的本體在這裡寂靜。 能夠了解這樣道理的人，他們被稱為真正的念； 菩薩的真如修行，是世人所不能修行的。 他們勝過一切眾生，為眾生說法； 他們沒有眾生的概念，更何況有徒眾。 眾生如同幻化，幻化也是不存在的； 像這樣能夠說法的人，他們沒有恐怖。 無論是自身還是他人的身體，這兩者都是不存在的； 能夠擁有這種智慧的人，他們沒有驚慌和恐懼。 無論是內在還是外在，有相的事物最終都是不存在的； 心中沒有怯懦的地方，就能勝過一切世間。 一切法都沒有障礙，就像在虛空中行走一樣； 既然像在虛空中行走一樣，法的真如也是如此。 如果能夠了解這種智慧，菩薩就沒有什麼可畏懼的； 巧妙地理解一切法，他們就能瞭解眾生的行為。 既然知道沒有眾生，一切法也是如此； 對於界智巧妙地理解和了解，那個界是不可獲得的。 如果進入這種法門，這條道路是最為殊勝的； 能夠從這條道路走下去，就能瞭解眾生的行為。 境界和眾生，這兩者都沒有實體； 想要認識諸法的法門，必須知道這種殊勝的智慧。 無論是內在還是外在，智慧都沒有聚集之處； 在沒有障礙的諸法之中，所以稱為實際（Bhūta-tathatā，真實的如如）。 諸法是不可思議的，所以稱為佛法。 他們沒有...

【English Translation】 English version Clinging and mental activities, are absent in the Tathata (the true nature of things); Without contemplating such Samadhi (a state of meditation), one can manifest such concentration. I speak of this Samadhi, as the free Sugata (Tathagata, one of the titles of the Buddha); Those who can practice this conduct, I say they can attain concentration. One cannot understand with intelligence, those laws of Tathata; Tathata and wisdom, these two have no boundaries. This Dharma is unattainable, this is the realm of consciousness; Dharma cannot be understood with consciousness, the essence of Tathata is silent here. Those who can understand such principles, they are called true mindfulness; The Bodhisattva's practice of Tathata, is what the world cannot practice. They surpass all beings, teaching the Dharma to sentient beings; They have no concept of sentient beings, let alone followers. Sentient beings are like illusions, and illusions are also non-existent; Those who can speak the Dharma like this, they have no fear. Whether it is one's own body or the body of others, both are non-existent; Those who can possess this wisdom, they have no panic or fear. Whether internal or external, things with form are ultimately non-existent; If there is no place for cowardice in the heart, one can overcome all the world. All Dharmas have no obstacles, just like walking in the void; Since it is like walking in the void, the Tathata of Dharma is also like that. If one can understand this wisdom, the Bodhisattva has nothing to fear; Skillfully understanding all Dharmas, they can understand the behavior of sentient beings. Since it is known that there are no sentient beings, all Dharmas are also like that; Skillfully understanding and knowing the realm of wisdom, that realm is unattainable. If one enters this Dharma gate, this path is the most supreme; Those who can walk this path, can understand the behavior of sentient beings. Realms and sentient beings, these two have no substance; If you want to know the Dharma gate of all Dharmas, you must know this supreme wisdom. Whether internal or external, wisdom has no gathering place; In the unobstructed Dharmas, it is called Bhūta-tathatā (true suchness). All Dharmas are inconceivable, so they are called Buddha-Dharma. They have no...

所有處，　　其處亦復無； 　若能如是行，　　世間無障礙。 　智既無有礙，　　故名為佛智。 　諸法不思議，　　彼輩無真正； 　諸法既無體，　　是覺諸佛法。 　佛及諸佛法，　　此二俱無有； 　菩提無有故，　　是名為佛道。 　乘此大乘者，　　到法安樂處； 　此世最為勝，　　人世不可得。 　凡世間所有，　　一切處眾生； 　彼菩薩為勝，　　行此勝智者。 　能求此諸法，　　佛法不思議； 　能得此諸法，　　彼即近菩提。 　菩提及諸法，　　此二畢竟無； 　能作如是行，　　即近諸佛法。 　能行此行者，　　不染諸世間； 　既無有染心，　　彼去菩提近。」

爾時，世尊說此偈已，復更重告善思離車童子作是言：「複次，善思！我今宣說，若有菩薩摩訶薩等善著鎧者，能于如是甚深經典能善說者，最妙微密善說之時，聞已其人能不驚怖、不悔、不沒，如是菩薩摩訶薩等即得住于菩提道場；即得入于諸佛境界；即證無礙；即住無為解脫法門。又能巧住無得之行，即能觀察一切十方；即能證得大慈大悲；即得諸佛十八不共法；即得無上最大灌頂。說此甚深微妙法時，能有信行、能有思惟如是法者，諸佛已觀彼等菩薩，一切諸佛已護持彼。若菩薩能信此行者，或有不信于

【現代漢語翻譯】 現代漢語譯本 所有存在之處，那個地方實際上也是不存在的； 如果能夠這樣修行，在世間就不會有任何障礙。 智慧既然沒有任何阻礙，所以才被稱為佛的智慧（Buddha-jnana）。 一切諸法都是不可思議的，那些人沒有真正的智慧； 一切諸法既然沒有實體，這就是覺悟諸佛之法（Buddha-dharma）。 佛（Buddha）以及諸佛之法（Buddha-dharma），這兩者實際上都是不存在的； 菩提（Bodhi）沒有實在的自性，這就被稱為佛道（Buddha-marga）。 乘坐這種大乘（Mahayana）的人，能夠到達安樂的境地； 在這個世上最為殊勝，在人世間是難以得到的。 凡是世間所有的一切地方的眾生； 那些菩薩（Bodhisattva）最為殊勝，修行這種殊勝智慧的人。 能夠尋求這些諸法，佛法（Buddha-dharma）是不可思議的； 能夠得到這些諸法，那個人就接近菩提（Bodhi）。 菩提（Bodhi）以及諸法，這兩者畢竟都是空無的； 能夠這樣修行，就接近諸佛之法（Buddha-dharma）。 能夠修行這種修行的人，不會被世間的一切所污染； 既然沒有被污染的心，那個人就接近菩提（Bodhi）。』 當時，世尊（Lokasenna）說完這些偈頌后，又再次告訴善思離車童子（Suvicintita-Licchavi-kumara）這樣說道：『再者，善思（Suvicintita）！我現在宣說，如果有菩薩摩訶薩（Bodhisattva-Mahasattva）等善於披甲的人，能夠對這樣甚深的經典善於解說，在最微妙隱秘善於解說的時候，聽了之後那個人能夠不驚慌、不後悔、不沮喪，這樣的菩薩摩訶薩（Bodhisattva-Mahasattva）等就能夠安住在菩提道場（Bodhimanda）；就能夠進入諸佛的境界；就能夠證得無礙；就能夠安住于無為解脫法門。又能夠巧妙地安住于無所得的修行，就能夠觀察一切十方；就能夠證得大慈大悲；就能夠得到諸佛的十八不共法；就能夠得到無上最大的灌頂。在說這種甚深微妙法的時候，能夠有信心修行、能夠有思惟這種法的人，諸佛已經觀察他們這些菩薩（Bodhisattva），一切諸佛已經護持他們。如果菩薩（Bodhisattva）能夠相信這種修行，或者有不相信的』

【English Translation】 English version Wherever there is a place, that place is also non-existent; If one can practice in this way, there will be no obstacles in the world. Since wisdom is without any hindrance, it is called Buddha-jnana (Buddha-wisdom). All dharmas are inconceivable; those people have no true wisdom; Since all dharmas have no substance, this is the enlightenment of the Buddha-dharma (Buddha's teachings). The Buddha (Buddha) and the Buddha-dharma (Buddha's teachings), both of these are actually non-existent; Bodhi (Enlightenment) has no real nature, this is called the Buddha-marga (Buddha's path). Those who ride this Mahayana (Great Vehicle) can reach the realm of peace and happiness; This is the most excellent in the world, and it is difficult to obtain in the human world. All sentient beings in all places in the world; Those Bodhisattvas (Enlightening beings) are the most excellent, those who practice this excellent wisdom. Able to seek these dharmas, the Buddha-dharma (Buddha's teachings) is inconceivable; Able to obtain these dharmas, that person is close to Bodhi (Enlightenment). Bodhi (Enlightenment) and all dharmas, both of these are ultimately empty; Able to practice in this way, one is close to the Buddha-dharma (Buddha's teachings). Those who can practice this practice will not be stained by all the worlds; Since there is no defiled mind, that person is close to Bodhi (Enlightenment).' At that time, Lokasenna (World Honored One), after speaking these verses, again told Suvicintita-Licchavi-kumara (Good Thinking Licchavi Youth), saying: 'Furthermore, Suvicintita (Good Thinking)! I now declare that if there are Bodhisattva-Mahasattvas (Great Enlightening Beings) who are good at wearing armor, who can skillfully explain such profound scriptures, and when they are explaining in the most subtle and secret way, the person who hears it can be without fear, without regret, and without depression, such Bodhisattva-Mahasattvas (Great Enlightening Beings) can dwell in the Bodhimanda (Enlightenment Place); they can enter the realm of all Buddhas; they can attain unobstructedness; they can dwell in the unconditioned liberation dharma gate. And they can skillfully dwell in the practice of non-attainment, they can observe all ten directions; they can attain great compassion and great mercy; they can obtain the eighteen unshared dharmas of all Buddhas; they can obtain the supreme and greatest empowerment. When speaking this profound and subtle dharma, those who can have faith and practice, and those who can contemplate such dharmas, all the Buddhas have observed these Bodhisattvas (Enlightening beings), and all the Buddhas have protected them. If a Bodhisattva (Enlightening being) can believe in this practice, or there are those who do not believe'

此行者，亦為一切諸佛所知。若有能入此法門者，諸佛已知。若能信行此法門者，我當爲于彼等作師，彼等則為隨我出家。」

爾時，世尊欲為善思重宣此義而說偈言：

「彼等證道場，　　道場者即空； 　若不取菩提，　　彼等即住智。 　諸法無有礙，　　畢竟不可得； 　法既不可得，　　解脫亦復然。 　諸佛智行者，　　一切諸法處， 　及於諸法行，　　世尊如是說。 　有礙無礙處，　　愚癡作是心； 　佛及大菩薩，　　不如是分別。 　雖觀世間法，　　世間畢竟空； 　智慧觀世間，　　彼智亦無有。 　眾生及諸佛，　　一種無分別； 　既無分別處，　　彼慈最為勝。 　法界廣大性，　　眾生界亦然； 　大智諸菩薩，　　不如是思惟。 　雖復欲起慈，　　彼慈實無體； 　慈體及無性，　　非眾生境界。 　若五指量空，　　先無今亦無； 　諸世間亦然，　　此慈最為勝。 　諸法無上者，　　名為諸佛法； 　彼等無得處，　　此即是真體。 　世尊大慈悲，　　無有形與色； 　如是無色法，　　是行名世間。 　虛空無有邊，　　境界不可執； 　諸佛如是法，　　智者行此順。 　是即無上智，　　而智不可得； 　智既無得處，　　彼處實無有。 　此岸及彼

【現代漢語翻譯】 現代漢語譯本： 這位修行者，也被一切諸佛所知曉。如果有人能夠進入這個法門，諸佛都已經知曉。如果有人能夠相信並修行這個法門，我應當為他們做老師，他們就成為跟隨我出家的人。

當時，世尊爲了讓善思（善於思考的人）重新明白這個道理，而說了偈語：

『他們證悟的道場，道場就是空性；如果不執取菩提（覺悟），他們就安住在智慧中。 一切諸法沒有障礙，畢竟是不可得到的；法既然不可得，解脫也是這樣。 諸佛以智慧行事，在一切諸法之處，以及在諸法中修行，世尊是這樣說的。 有障礙和無障礙之處，愚癡的人才會這樣想；佛和偉大的菩薩，不會這樣分別。 雖然觀察世間法，世間畢竟是空性的；智慧能夠觀察世間，但那個智慧也沒有實體。 眾生和諸佛，在本質上沒有分別；既然沒有分別之處，那樣的慈悲最為殊勝。 法界的廣大性，和眾生界一樣；大智慧的菩薩，不會這樣思惟。 即使想要生起慈悲，那個慈悲也沒有實體；慈悲的本體和無自性，不是眾生的境界。 如果用五指來測量虛空，虛空本來就沒有，現在也沒有；諸世間也是這樣，這樣的慈悲最為殊勝。 諸法中最上的，名為諸佛之法；他們沒有得到之處，這就是真如的本體。 世尊的大慈悲，沒有形狀和顏色；像這樣無色的法，是修行者在世間所行的。 虛空沒有邊際，境界不可執著；諸佛的法就是這樣，智者修行此法才能順應。 這就是無上的智慧，而智慧是不可得到的；智慧既然沒有得到之處，那個地方實際上什麼也沒有。 此岸和彼岸……』

【English Translation】 English version: This practitioner is also known by all the Buddhas. If anyone can enter this Dharma gate, the Buddhas already know. If anyone can believe and practice this Dharma gate, I should be their teacher, and they will become those who have left home with me.

At that time, the World Honored One, wishing to have Good Thinker (one who thinks well) reiterate this meaning, spoke in verse:

『They realize the Bodhimanda (place of enlightenment), the Bodhimanda is emptiness; if they do not grasp at Bodhi (enlightenment), they dwell in wisdom. All Dharmas (teachings, phenomena) are without obstruction, ultimately unattainable; since Dharma is unattainable, so is liberation. Those who act with the wisdom of the Buddhas, in all places of Dharmas, and practice in Dharmas, the World Honored One speaks thus. The place of obstruction and non-obstruction, the foolish make such distinctions; Buddhas and great Bodhisattvas do not differentiate in this way. Although observing the worldly Dharmas, the world is ultimately empty; wisdom can observe the world, but that wisdom also has no substance. Sentient beings and all Buddhas are essentially without distinction; since there is no place of distinction, that compassion is the most supreme. The vastness of the Dharmadhatu (realm of Dharma), is the same as the realm of sentient beings; Bodhisattvas of great wisdom do not think in this way. Even if one wishes to arise compassion, that compassion has no substance; the essence of compassion and its non-self-nature are not the realm of sentient beings. If one measures emptiness with five fingers, emptiness was not there before, and is not there now; the various worlds are also like this, this compassion is the most supreme. That which is supreme among all Dharmas is called the Dharma of all Buddhas; they have no place of attainment, this is the true essence. The World Honored One's great compassion has no form or color; such formless Dharma is what practitioners practice in the world. Emptiness has no boundaries, its realm cannot be grasped; the Buddhas' Dharma is like this, the wise practice this to be in accordance. This is the supreme wisdom, but wisdom is unattainable; since wisdom has no place of attainment, that place is actually nothing. This shore and the other shore...』

岸，　　若思惟若見； 　彼等無此行，　　甚深是名相。 　若知此等法，　　一切處平等； 　於我法行中，　　不假求知識。 　若作取捨心，　　分別二見處； 　此事言有者，　　彼非善知識。 　有言此法成，　　或言此法滅； 　善思此比丘，　　非是我弟子。 　言證苦滅者，　　畢竟不可得； 　如是說法師，　　彼非說我法。 　諸法無起處，　　何言諸法集？ 　無起處說滅，　　彼等遠我法。 　如是寂法中，　　無有分別處； 　諸法既無有，　　滅處亦復無。 　若有諍競心，　　豈名說寂滅； 　善思汝知此，　　彼不名真實。 　說道及與法，　　此是示現有； 　既示現有處，　　彼假現有路。 　我說諸菩薩，　　未來世大智， 　能作如是行，　　彼依此境界。 　能行此行者，　　諸佛說甚深； 　彼已供養我，　　利益諸含識。 　能持此經典，　　諸大智菩薩， 　彼于未來世，　　住持諸法故。 　我所說諸法，　　常住無分別； 　此即是菩提，　　離此無別道。」

爾時，世尊說是法已，是時善思離車童子，于諸法中即便證得無生順忍。既得證彼無生忍已，遠離一切世間憂喜，得大歡樂；即更飛騰上虛空中，離地高於七多羅樹。

爾時，世尊當於彼

【現代漢語翻譯】 現代漢語譯本 岸，如果他們思惟或觀察； 他們沒有這樣的修行，甚深之處在於名相。 如果瞭解這些法，在一切處都能平等； 在我所教導的法中修行，不需要向外尋求知識。 如果產生取捨之心，分別二元的對立； 說這件事『有』的人，他不是真正的善知識。 有人說此法成就，或者說此法滅亡； 善於思考的比丘，不是我的弟子。 說證得苦滅的人，畢竟是不可得的； 像這樣說法的人，不是在宣說我的法。 諸法沒有生起之處，怎麼能說諸法聚集？ 沒有生起之處卻說滅亡，他們遠離我的法。 在這樣的寂靜法中，沒有分別之處； 諸法既然不存在，滅亡之處也同樣不存在。 如果心懷爭競，怎麼能說是寂滅？ 善於思考的人啊，如果你明白這些，那不是真實。 說道和法，這只是爲了示現而存在； 既然是爲了示現而存在，那只是假借現有的道路。 我說諸位菩薩（Bodhisattva，指追求覺悟的修行者），未來世的大智者， 能夠這樣修行，他們依憑的是這種境界。 能夠修行這種行的人，諸佛（Buddha，指覺悟者）說他們甚深； 他們已經供養了我，利益了一切眾生。 能夠受持這部經典，諸位大智菩薩， 他們在未來世，能夠住持佛法。 我所說的諸法，常住不變，沒有分別； 這就是菩提（Bodhi，指覺悟），離開這個就沒有別的道路。'

這時，世尊（釋迦摩尼佛的尊稱）說完這些法后，當時的善思離車童子，在諸法之中就證得了無生順忍（Anutpattika-dharma-kshanti，指對諸法不生不滅的真理的領悟）。既然證得了無生忍，就遠離了一切世間的憂愁和喜樂，得到了極大的歡樂；隨即飛騰到虛空中，離地面高達七棵多羅樹的高度。

這時，世尊將要在那...

【English Translation】 English version The shore, if they contemplate or see; They do not have this practice; profound are the names and forms. If they know these dharmas (laws, teachings), they are equal everywhere; In my Dharma practice, there is no need to seek knowledge. If they create a mind of acceptance and rejection, distinguishing between two views; Those who say this thing 'exists' are not good spiritual friends. Some say this Dharma is accomplished, or that this Dharma is destroyed; A bhikkhu (monk) who thinks well is not my disciple. Those who say they have attained the cessation of suffering are ultimately unattainable; Such Dharma teachers do not speak my Dharma. Since all dharmas have no origin, how can one say that all dharmas gather? Speaking of destruction where there is no origin, they are far from my Dharma. In such a peaceful Dharma, there is no place for discrimination; Since all dharmas do not exist, there is no place for cessation either. If there is a mind of contention, how can it be called extinction? Think well, if you know this, it is not called reality. Speaking of the path and the Dharma, this is only to show existence; Since there is a place to show existence, it is only a borrowed existing path. I speak of all Bodhisattvas (beings striving for enlightenment), the great wisdom of future ages, Who can practice in this way; they rely on this realm. Those who can practice this practice, the Buddhas (enlightened ones) say are profound; They have already made offerings to me, benefiting all sentient beings. Those great wisdom Bodhisattvas who can uphold this sutra, In the future, they will uphold all dharmas. All the dharmas I speak of are constant and without discrimination; This is Bodhi (enlightenment); apart from this, there is no other path.'

At that time, after the World Honored One (a title for the Buddha) spoke this Dharma, the Licchavi youth Good Thought immediately attained the Kshanti (acceptance, forbearance) of non-origination in all dharmas. Having attained this Kshanti of non-origination, he was free from all worldly sorrows and joys, and obtained great joy; he immediately flew up into the empty sky, rising seven tala trees above the ground.

At that time, the World Honored One was about to...

時即便微笑。而諸世尊，有如是法微笑之時，從其面門出種種光，其光雜色，所謂青、黃、赤、白、紅、縹、綠、紺、頗梨，彼之光明如是遍照無量無邊諸佛世界，乃至有頂大梵天宮；照已還回至於佛所圍繞三匝，繞已從於佛頂而入。當入之時，此之大地具足六種十八相動，動、遍動、等遍動，踴、遍踴、等遍踴，沒、遍沒、等遍沒，震、遍震、等遍震，吼、遍吼、等遍吼，覺、遍覺、等遍覺。

爾時，上界虛空之中，天雨種種細栴檀末，沉水、末香及天華雨，天諸種種微妙音聲自然而作。此之三千大千世界清凈莊嚴，猶如北方郁單越國，莊嚴華麗一種無殊，此之三千大千世界亦爾無異。

爾時，長老阿難比丘從座而起，整理衣服，偏袒右肩右膝著地，合掌向佛，而白佛言：「希有，世尊！未審如來有何因緣微笑放光？諸佛世尊非無因緣而放光明。」作是語已，即便以偈而白佛言：

「諸佛世間最勝尊，　　微笑放光必有以； 　利益之處愿尊說，　　有此瑞相何因緣？ 　虛空天雨華，　　供養世尊故， 　歡喜皆歌嘯，　　稱讚說此經。 　三千世界中，　　種種莊嚴凈， 　猶如郁單越，　　光普照十方。 　如昔諸世尊，　　其中授記者， 　佛出光照訖，　　回入佛頂中。 　世尊所放光，

【現代漢語翻譯】 現代漢語譯本：

這時，世尊便展現了微笑。當諸位世尊以這種方式微笑時，從他們的面門放射出各種各樣的光芒，這些光芒色彩斑斕，包括青色、黃色、紅色、白色、粉色、藍色、綠色、深藍色和水晶色。這些光芒普照無量無邊的諸佛世界，甚至到達有頂天的大梵天宮。照耀完畢后，光芒返回到佛陀所在之處，圍繞佛陀三圈，然後從佛頂進入。當光芒進入時，這片大地產生了六種十八相震動，即動、普遍動、平等普遍動，踴、普遍踴、平等普遍踴，沒、普遍沒、平等普遍沒，震、普遍震、平等普遍震，吼、普遍吼、平等普遍吼，覺、普遍覺、平等普遍覺。

這時，在上方的虛空中，天空中降下各種細微的栴檀（candana）末、沉香水、末香以及天花雨，天空中自然奏響各種美妙的音樂。這三千大千世界變得清凈莊嚴，就像北方的郁單越（Uttarakuru）國一樣，莊嚴華麗，沒有絲毫差別，這三千大千世界也同樣如此，沒有不同。

這時，長老阿難（Ānanda）比丘從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛，對佛說：「稀有啊，世尊！不知如來是因為什麼因緣而微笑放光？諸佛世尊不會無緣無故地放出光明。」說完這些話后，便用偈頌對佛說：

『諸佛世間最勝尊，　　微笑放光必有以； 利益之處愿尊說，　　有此瑞相何因緣？ 虛空天雨華，　　供養世尊故， 歡喜皆歌嘯，　　稱讚說此經。 三千世界中，　　種種莊嚴凈， 猶如郁單越，　　光普照十方。 如昔諸世尊，　　其中授記者， 佛出光照訖，　　回入佛頂中。 世尊所放光，'

【English Translation】 English version:

Then, the World-Honored One smiled. When the Buddhas, the World-Honored Ones, smile in this manner, various kinds of light emanate from their faces. These lights are of mixed colors, namely blue, yellow, red, white, pink, azure, green, dark blue, and crystal. These lights illuminate immeasurable and boundless Buddha-worlds, even reaching the Great Brahma Palace in the Akanistha Heaven. After illuminating, the lights return to where the Buddha is, circumambulating the Buddha three times, and then enter from the Buddha's crown. As they enter, this great earth shakes in six ways with eighteen aspects: moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; sinking, universally sinking, equally universally sinking; quaking, universally quaking, equally universally quaking; roaring, universally roaring, equally universally roaring; awakening, universally awakening, equally universally awakening.

At that time, in the upper sky, the heavens rain down various fine sandalwood (candana) powder, aloeswood water, powdered incense, and heavenly flowers. Various subtle and wondrous sounds of heavenly music arise spontaneously. This three-thousand great thousand world becomes pure and adorned, just like the Uttarakuru country in the north, adorned and magnificent, without any difference. This three-thousand great thousand world is also the same, without any difference.

At that time, the elder Bhikshu Ānanda rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 'Rare, World-Honored One! I wonder, for what reason does the Tathagata smile and emit light? The Buddhas, the World-Honored Ones, do not emit light without a cause.' Having spoken these words, he then addressed the Buddha in verse:

'The Buddhas, the most supreme in the world, Smile and emit light, surely there is a reason; May the Honored One explain the benefit, What is the cause of this auspicious sign? The heavens rain down flowers in the sky, To make offerings to the World-Honored One, Joyfully they sing and shout, Praising and reciting this sutra. In the three-thousand world, Various adornments are pure, Like Uttarakuru, The light universally illuminates the ten directions. Like the past World-Honored Ones, Among them, those who gave predictions, After the Buddha emitted light and illuminated, It returned and entered the Buddha's crown. The light emitted by the World-Honored One,'

其光種種色， 　從佛面門出，　　為我說此因。」

爾時，世尊即以偈告長老阿難，作如是言：

「此童子善思，　　宿植善根厚， 　當於未來世，　　成佛兩足尊。」

爾時，世尊說此偈已，告阿難言：「阿難！此之善思離車童子，從今已去供養恭敬億那由他阿僧祇劫諸佛如來，承奉不違彼諸佛教。又復供養彼諸世尊，衣服、湯藥、房舍、臥具四事皆足，彼諸如來滅度之後供養舍利，以種種寶而用作塔，其一一塔各各皆高百千由旬，于彼一切諸寶塔中安置舍利，以諸名香供養彼塔。復將一切華鬘校飾，一切諸寶、一切諸幡，種種妙華及栴檀末、沉水末等，而以散上。復將最妙種種音聲以供養之。供養彼諸多陀阿伽度、阿羅訶、三藐三佛陀已，舍最後身而得作佛，名為凈月多陀阿伽度、阿羅訶、三藐三佛陀，出現於世，善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」

爾時，世尊欲為阿難及諸大眾重宣此義，而說偈言：

「若滿十方界，　　諸寶妙珍奇， 　佈施佛世尊，　　及諸菩薩眾。 　得聞此法相，　　如大聖所宣， 　校量財施功，　　此福多於彼。」

爾時，長老舍利弗聞佛世尊說此校量功德語已，即更以偈而白佛言：

「世尊說此經，　　甚深最微

【現代漢語翻譯】 現代漢語譯本 『他的光芒有各種顏色，從佛陀的面門散發出來，請為我解說這是什麼原因。』

這時，世尊就用偈語告訴長老阿難（Ananda），這樣說道：

『這個善思（善思，Shan Si）童子，真是善於思考，過去種下了深厚的善根，將來在未來世，必定能夠成佛，成為兩足尊。』

這時，世尊說完這個偈語后，告訴阿難（Ananda）說：『阿難（Ananda）！這個善思（善思，Shan Si）離車童子，從今以後將供養恭敬億那由他阿僧祇劫（億那由他阿僧祇劫，Yi Nayouta Asengqi Jie）那麼多的諸佛如來，承奉而不違背那些佛的教誨。又供養那些世尊，衣服、湯藥、房舍、臥具這四事都充足完備。那些如來滅度之後，供養他們的舍利，用各種寶物來建造佛塔，每一座塔都高達百千由旬（由旬，You Xun），在那一切的寶塔中安置舍利，用各種名貴的香來供養那些塔。又用一切華鬘（華鬘，Hua Man）來裝飾，一切的寶物、一切的幡，各種美妙的華以及栴檀末（栴檀末，Zhan Tan Mo）、沉水末（沉水末，Chen Shui Mo）等等，來撒在上面。又用最美妙的各種音聲來供養他們。供養那些多陀阿伽度（多陀阿伽度，Duo Tuo Aqiedu）、阿羅訶（阿羅訶，A Luohan）、三藐三佛陀（三藐三佛陀，Sanmiao Sanfutu）之後，捨棄最後的身體而得成佛，名為凈月多陀阿伽度（凈月多陀阿伽度，Jingyue Tuo Tuo Aqiedu）、阿羅訶（阿羅訶，A Luohan）、三藐三佛陀（三藐三佛陀，Sanmiao Sanfutu），出現在世間，善逝（善逝，Shanshi）、世間解（世間解，Shijian Jie）、無上士（無上士，Wushang Shi）、調御丈夫（調御丈夫，Tiaoyu Zhangfu）、天人師（天人師，Tianren Shi）、佛（佛，Fo）、世尊（世尊，Shizun）。』

這時，世尊想要為阿難（Ananda）以及大眾再次宣說這個道理，就說了偈語：

『如果用充滿十方世界的各種寶物和珍奇之物，佈施給佛世尊以及諸位菩薩眾。如果能夠聽聞到這種法相，就像大聖所宣說的那樣，比較財施的功德，聽聞此法相的福德遠遠超過前者。』

這時，長老舍利弗（舍利弗，Shelifu）聽聞佛世尊說了這種比較功德的話語后，就再次用偈語來稟告佛說：

『世尊所說的這部經，非常深奧微妙。』

【English Translation】 English version 『His light has various colors, emanating from the Buddha's face. Please explain to me the cause of this.』

At that time, the World Honored One then spoke in verse to the Elder Ananda, saying thus:

『This child, Shan Si (善思, Shan Si), is truly thoughtful, having planted deep roots of goodness in the past. In the future, he will surely become a Buddha, a two-legged honored one.』

At that time, after the World Honored One spoke this verse, he said to Ananda: 『Ananda! This child, Shan Si (善思, Shan Si) of the Licchavi clan, from now on will make offerings and revere countless nayuta asankhya kalpas (億那由他阿僧祇劫, Yi Nayouta Asengqi Jie) of Buddhas, Tathagatas, upholding and not violating their teachings. Furthermore, he will offer to those World Honored Ones clothing, medicine, dwellings, and bedding, providing all four necessities in abundance. After those Tathagatas have passed into extinction, he will make offerings to their relics, using various treasures to build stupas. Each stupa will be a hundred thousand yojanas (由旬, You Xun) in height. Within all those jeweled stupas, he will enshrine the relics, and offer incense of various precious fragrances to those stupas. He will also adorn them with all kinds of flower garlands (華鬘, Hua Man), all kinds of jewels, all kinds of banners, various exquisite flowers, and sandalwood powder (栴檀末, Zhan Tan Mo), aloeswood powder (沉水末, Chen Shui Mo), and so on, scattering them upon the stupas. Furthermore, he will use the most exquisite sounds of various kinds to make offerings to them. After making offerings to those Tathagatas (多陀阿伽度, Duo Tuo Aqiedu), Arhats (阿羅訶, A Luohan), Samyak-sambuddhas (三藐三佛陀, Sanmiao Sanfutu), he will relinquish his final body and attain Buddhahood, becoming a Buddha named Pure Moon Tathagata (凈月多陀阿伽度, Jingyue Tuo Tuo Aqiedu), Arhat (阿羅訶, A Luohan), Samyak-sambuddha (三藐三佛陀, Sanmiao Sanfutu), appearing in the world as Sugata (善逝, Shanshi), Knower of the World (世間解, Shijian Jie), Unsurpassed One (無上士, Wushang Shi), Tamer of Men (調御丈夫, Tiaoyu Zhangfu), Teacher of Gods and Men (天人師, Tianren Shi), Buddha (佛, Fo), World Honored One (世尊, Shizun).』

At that time, the World Honored One, wishing to reiterate this meaning for Ananda and the assembly, spoke in verse:

『If one were to fill the ten directions with all kinds of treasures and rare jewels, and give them as alms to the Buddha, the World Honored One, and all the Bodhisattvas, and then were to hear this Dharma-aspect, as proclaimed by the Great Sage, comparing the merit of material giving, the merit of hearing this Dharma-aspect far exceeds the former.』

At that time, the Elder Shariputra (舍利弗, Shelifu), having heard the World Honored One speak these words comparing merit, then again spoke in verse to the Buddha, saying:

『This Sutra spoken by the World Honored One is extremely profound and subtle.』

妙， 　而不說名字，　　我等云何持？ 　此經典所明，　　諸法皆平等， 　無有得不得，　　希有佛善說。 　有漏及有為，　　無漏、無為法； 　此經不分別，　　世尊善巧說。 　世間、出世間，　　世諦、第一義， 　二界無有異，　　此經如是說。 　佛所說諸行，　　方便為眾生； 　真理皆悉無，　　世尊金口說。 　諸佛及諸法，　　彼等一切無； 　能所乘並空，　　希有佛善說。 　十方諸世尊，　　所說諸法相； 　彼等無真體，　　此經如是行。 　善哉大聖尊！　　善哉最勝智！ 　此經名云何？　　為我等解說。」 　智慧此語已，　　今日決諸疑； 　八功德相圓，　　音聲告于彼： 「欲知此經者，　　名為『灌頂王』； 　雖言灌頂王，　　灌頂亦無有。 　能持此經者，　　諸佛說彼人， 　于天人世間，　　當爲如寶塔。 　我說是經處，　　聽眾有八千， 　多種諸善根，　　發無上道意。 　彼等於來世，　　決作無上尊， 　得聞此妙經，　　難思議福德。 　止住安隱處，　　甚深善根中， 　彼乃如是能，　　受持此經典。 　繫念專讀誦，　　此之《灌頂王》； 　彼等人輩于，　　諸法無疑惑。 　此不說初忍，　　第二忍亦無； 　諸法相既空，　　

【現代漢語翻譯】 現代漢語譯本 妙啊， （佛陀）卻不說經典的名字，我們該如何受持呢？ 這部經典所闡明的是，一切諸法都是平等的， 沒有得到與得不到的區別，希有啊，佛陀善於解說。 有漏和有為之法，以及無漏、無為之法； 這部經典都不加以分別，世尊真是善巧解說。 世間法和出世間法，世俗諦和第一義諦， 這兩個領域沒有差異，這部經典是這樣說的。 佛陀所說的種種修行，都是爲了方便眾生； 但真理的實相是空無所有的，這是世尊金口所說。 諸佛以及諸法，它們一切都是空無的； 能乘之智和所乘之法都本性空寂，希有啊，佛陀善於解說。 十方諸世尊，所說的諸法之相； 它們沒有真實的本體，這部經典是這樣闡述的。 善哉，偉大的聖尊！善哉，最殊勝的智慧！ 這部經典叫什麼名字？請為我們解說。 智慧說完這些話后，今天就要消除我們的疑惑； 具足八種功德相圓滿的（佛陀），用美妙的聲音告訴他們： 『想要知道這部經典的名字嗎，它名為《灌頂王》（Abhisheka Raja）； 雖然名為《灌頂王》（Abhisheka Raja），但實際上灌頂也是不存在的。 能夠受持這部經典的人，諸佛都說這個人， 在天界和人間，應當像寶塔一樣受到尊敬。 我說這部經典的地方，聽眾有八千人， 他們都種下了多種善根，發起了無上菩提之心。 他們于未來世，必定會成就無上尊位， 能夠聽聞這部微妙的經典，具有難以思議的福德。 止息于安穩之處，處於甚深的善根之中， 他們才能這樣，受持這部經典。 專注地憶念、專心地讀誦這部《灌頂王》（Abhisheka Raja）； 這些人對於一切諸法，都不會再有疑惑。 這部經典不說初忍（ksanti），第二忍（ksanti）也沒有； 因為諸法的自性本來就是空性的，

【English Translation】 English version Wonderful, But you don't mention the name, how shall we uphold it? What this sutra clarifies is that all dharmas are equal, There is no gaining or not gaining, rare it is, the Buddha skillfully explains. Defiled and conditioned dharmas, as well as undefiled and unconditioned dharmas; This sutra does not differentiate them, the World-Honored One skillfully explains. Worldly and supramundane, conventional truth and ultimate truth, These two realms are not different, this sutra says so. All the practices that the Buddha speaks of are for the convenience of sentient beings; But the true reality is empty of all things, this is what the World-Honored One says from his golden mouth. All Buddhas and all dharmas, they are all empty; The wisdom that can carry and the dharma that is carried are both empty, rare it is, the Buddha skillfully explains. The World-Honored Ones of the ten directions, the aspects of all dharmas that they speak of; They have no true substance, this sutra practices in this way. Excellent, great Holy One! Excellent, most supreme wisdom! What is the name of this sutra? Please explain it to us. After Wisdom spoke these words, today he will resolve our doubts; The (Buddha) with the perfect marks of eight merits, tells them with a beautiful voice: 'If you want to know this sutra, its name is 『Abhisheka Raja』 (灌頂王, The King of Consecration); Although it is called 『Abhisheka Raja』 (灌頂王, The King of Consecration), in reality, there is no consecration either. Those who can uphold this sutra, all Buddhas say that this person, In the realms of gods and humans, should be respected like a precious pagoda. In the place where I speak this sutra, there are eight thousand listeners, They have all planted many roots of goodness, and have aroused the unsurpassed intention of enlightenment. In the future, they will surely attain the unsurpassed position, Being able to hear this wonderful sutra has inconceivable merit. Abiding in a place of peace and security, being in the midst of profound roots of goodness, Only then can they, in this way, uphold this sutra. Concentratedly remembering and reciting this 『Abhisheka Raja』 (灌頂王, The King of Consecration); These people will have no more doubts about all dharmas. This sutra does not speak of the first forbearance (ksanti), nor is there a second forbearance (ksanti); Because the nature of all dharmas is originally empty,'

云何有說處？ 　若人受持此，　　《灌頂王》經典； 　彼作如是等，　　諸法乘辯才。 　若有智女人，　　受持此經典； 　速舍女雜穢，　　罪業不凈身。 　一智一切知，　　一切智一知； 　此是持諸法，　　此經中具說。 　此經所說法，　　入處如虛空； 　我說此入道，　　作諸法光明。 　即知種種名，　　處處有多種； 　雖復說諸法，　　彼法不可得。 　所有無言體，　　其相畢竟無； 　知是諸法門，　　是名受持法。 　言無諸法者，　　彼處有無無； 　此是法體相，　　名為陀羅尼。 　若人慾無邊，　　一切光明照； 　當持此經典，　　善說《灌頂王》。 　欲求法界邊，　　此中已說訖； 　彼界不可得，　　故名陀羅尼。 　一切法甚深，　　法者無得處； 　既無法得處，　　彼處無常無。 　若成就辯才，　　智深遠無礙； 　乃能知此義，　　是經無所著。 　如阿耨達龍，　　于空中降雨； 　彼無有心想，　　名不可思議。 　若欲廣多宣，　　種種辯才說； 　依此經中學，　　無倚一切法。 　彼法無來處，　　善說如此經； 　諸法無有生，　　如此經所說。 　如日光明照，　　彼光無處來； 　此經如是明，　　法光常充滿。 　來世善男子，　　

【現代漢語翻譯】 現代漢語譯本 什麼地方可以宣說此法？ 如果有人受持這部《灌頂王》經典（《灌頂王》：佛經名）， 他就能獲得如是的諸法辯才。 如果有聰慧的女子，受持這部經典； 就能迅速捨棄女身的種種雜穢，以及罪業不凈之身。 一智即一切智，一切智即一智； 這就是受持諸法，這部經中已經詳細說明。 這部經所說的法，其入處如同虛空； 我說此為入道之門，能作為諸法之光明。 即能知曉種種名相，處處都有多種差別； 雖然宣說諸法，但那些法實際上是不可得的。 所有無法用語言表達的本體，其相狀畢竟是空無的； 知曉這就是諸法之門，這叫做受持法。 說沒有諸法的地方，那裡有無也無； 這就是法的本體相狀，名為陀羅尼（Dharani：總持，咒語）。 如果有人想要獲得無邊的、一切光明照耀的智慧； 應當受持這部經典，善於宣說《灌頂王》。 想要尋求法界的邊際，這部經中已經說完； 那個邊際是不可得的，所以名為陀羅尼（Dharani：總持，咒語）。 一切法甚深微妙，法是沒有可以獲得之處的； 既然沒有法可以獲得，那裡就沒有常與無常。 如果成就了辯才，智慧深遠而無礙； 才能真正瞭解此經的意義，這部經是無所執著的。 如同阿耨達龍（Anavatapta：梵語，意為無熱惱。傳說中的龍王，居住在阿耨達池中），在空中降雨； 它並沒有任何心想分別，這叫做不可思議。 如果想要廣泛地宣揚，用種種辯才來說明； 依據這部經來學習，就能不依賴一切法。 那些法沒有來處，善於宣說就像這部經一樣； 諸法沒有生起，就像這部經所說的那樣。 如同太陽的光明照耀，那光明沒有從哪裡來； 這部經就像這樣明亮，法的光明永遠充滿。 來世的善男子啊，

【English Translation】 English version Where is there a place for speaking? If a person receives and upholds this 《Guan Ding Wang》 Sutra (《Guan Ding Wang》: Name of a Buddhist scripture); He will develop such eloquence in all Dharmas. If there is a wise woman who receives and upholds this Sutra; She will quickly abandon the various impurities of the female body, and the impure body of sinful karma. 'One wisdom is all wisdom, all wisdom is one wisdom'; This is upholding all Dharmas, which is fully explained in this Sutra. The Dharma spoken in this Sutra, its entry is like empty space; I say this is the path to enter, making the light of all Dharmas. One immediately knows various names, and there are many differences everywhere; Although one speaks of all Dharmas, those Dharmas are actually unattainable. All that is without verbal expression, its form is ultimately non-existent; Knowing this is the gate of all Dharmas, this is called upholding the Dharma. Saying there are no Dharmas, there, existence and non-existence are both absent; This is the form of the Dharma's essence, called Dharani (Dharani: mantra). If a person desires boundless, all-illuminating light; One should uphold this Sutra, and skillfully speak the 《Guan Ding Wang》. Wanting to seek the edge of the Dharma realm, it has already been completely spoken of in this Sutra; That boundary is unattainable, therefore it is called Dharani (Dharani: mantra). All Dharmas are profoundly deep, Dharma has no place to be attained; Since there is no Dharma to be attained, there is neither permanence nor impermanence there. If one achieves eloquence, and wisdom is profound and unobstructed; Then one can truly understand the meaning of this Sutra, this Sutra is without attachment. Like the Anavatapta Dragon (Anavatapta: Sanskrit, meaning without heat or affliction. A legendary dragon king, residing in Anavatapta Lake), raining down from the sky; It has no mental thoughts or discriminations, this is called inconceivable. If one wants to widely proclaim, speaking with various eloquence; Relying on this Sutra to learn, one can be independent of all Dharmas. Those Dharmas have no origin, skillfully speaking is like this Sutra; All Dharmas have no arising, as this Sutra says. Like the light of the sun shining, that light does not come from anywhere; This Sutra is as bright as this, the light of Dharma is always full. Good men in the future,

欲無盡辯才； 　當學《灌頂王》，　　善說此法本。 　速得無礙辯，　　甚深不思議； 　若學《灌頂王》，　　世多作利益。 　若不修此法，　　無上《灌頂王》； 　彼人不受持，　　如是無譬喻。 　彼等四部眾，　　遠我法行中； 　不解此義人，　　無義可能義。 　若有四部眾，　　能行此行時； 　無上諸法中，　　即為世間眼。 　如忉利宮殿，　　顯現高巍巍； 　此經典亦然，　　世間最為最。 　如立須彌頂，　　睹見世間人； 　如是住此經，　　觀見一切法。 　如人暗夜中，　　秉高大火炬； 　彼人所行處，　　終無諸黑闇。 　此經光所照，　　明見一切法； 　能持此經者，　　彼無諸闇黑。 　譬如日光焰，　　一切處悉明； 　此經典亦然，　　能出多種法。 　又如虛空月，　　放光明流轉； 　如是此經典，　　遍照十方界。 　此印諸法印，　　一切印中印； 　故遣住此印，　　為諸菩薩輩。 　如欲印虛空，　　本無亦不住； 　虛空及與印，　　此二是分別。 　如是佛及法，　　此經中所說； 　諸佛不可說，　　諸法亦復然。 　如王捨命時，　　慇勤善囑授； 　敕諸大臣等，　　財付我諸子。 　如是聖法身，　　我昔修習得； 　阿難汝來世，

【現代漢語翻譯】 現代漢語譯本 若想獲得無盡的辯才，應當學習《灌頂王》（Guanding Wang，經名），好好宣說這部經的根本。 迅速獲得無礙的辯才，這種辯才非常深奧不可思議；如果學習《灌頂王》（Guanding Wang），就能在世間做出很多利益眾生的事情。 如果不修習這部無上的《灌頂王》（Guanding Wang），那個人如果不受持這部經，就沒有什麼可以比喻的了。 那些四部眾（比丘、比丘尼、優婆塞、優婆夷），遠離我的佛法修行；不理解這部經義的人，不可能理解其中的意義。 如果四部眾（比丘、比丘尼、優婆塞、優婆夷）中有人，能夠修行這部經，那麼在無上的諸法中，他就是世間的眼睛。 就像忉利天（Daoli Tian，欲界六天之一）的宮殿，顯現得高大雄偉；這部經典也是這樣，在世間最為殊勝。 就像站在須彌山（Xumi Shan，佛教宇宙觀中的山）頂，能看到世間的所有人；像這樣安住于這部經，就能觀見一切法。 就像人在黑暗的夜晚，拿著高大的火炬；那個人所行走的地方，終究不會有任何黑暗。 這部經的光芒所照耀的地方，能清楚地看到一切法；能夠受持這部經的人，他那裡就沒有黑暗。 譬如太陽的光焰，在一切地方都明亮；這部經典也是這樣，能夠產生多種法。 又如虛空中的月亮，放出光明流轉；像這樣這部經典，遍照十方世界。 這部經是諸法之印，是一切印中的印；所以讓菩薩們安住于這部印中。 如果想要用印來印虛空，本來就沒有，也無法安住；虛空和印，這二者是分別的。 就像佛和法，這部經中所說的；諸佛是不可說的，諸法也是這樣。 就像國王要捨棄生命時，慇勤地囑咐；命令各位大臣等，把財產交給我的孩子們。 像這樣聖法的法身，是我過去修習得到的；阿難（Anan，佛陀的十大弟子之一）你到未來世，

【English Translation】 English version If you desire inexhaustible eloquence, you should study the Guanding Wang (灌頂王, King of Consecration, name of a sutra) and skillfully expound the essence of this Dharma. You will quickly attain unobstructed eloquence, which is profound and inconceivable; if you study the Guanding Wang (灌頂王), you will greatly benefit the world. If you do not cultivate this supreme Guanding Wang (灌頂王), and that person does not uphold this sutra, there is no comparison for such a loss. Those four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) are far from my Dharma practice; those who do not understand the meaning of this sutra cannot possibly grasp its true significance. If there are members of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) who can practice this teaching, then among all the supreme Dharmas, they are the eyes of the world. Like the palaces of the Trayastrimsa Heaven (忉利天, one of the heavens in the desire realm), appearing high and majestic; this sutra is also like that, the most supreme in the world. Like standing on the summit of Mount Sumeru (須彌山, the central mountain in Buddhist cosmology), seeing all the people in the world; likewise, abiding in this sutra, one can perceive all Dharmas. Like a person in the dark night, holding a tall torch; wherever that person goes, there will be no darkness. The light of this sutra illuminates and clearly sees all Dharmas; those who uphold this sutra will have no darkness. For example, the flames of the sun illuminate everything; this sutra is also like that, capable of producing various Dharmas. Also, like the moon in the sky, emitting flowing light; similarly, this sutra illuminates the ten directions. This is the seal of all Dharmas, the seal among all seals; therefore, let the Bodhisattvas abide in this seal. If one tries to seal the empty space, it is originally non-existent and cannot be sealed; the empty space and the seal are two separate things. Likewise, the Buddha and the Dharma, as spoken in this sutra; the Buddhas are unspeakable, and so are the Dharmas. Just as a king, when about to give up his life, earnestly entrusts and commands his ministers to give his wealth to his children. Likewise, the Dharma body of the sacred Dharma, which I have cultivated and attained in the past; Ananda (阿難, one of the ten principal disciples of the Buddha), you in the future world,

付囑諸菩薩。 　我以說此經，　　為諸菩薩輩； 　能持是經者，　　此人福甚多。 　能信受此經，　　依《灌頂王》說； 　彼人若致疑，　　我當不作佛。 　人慾自在辯，　　于諸法無礙； 　應當學此經，　　我善說《灌頂》。 　世間說諸法，　　彼是菩提道； 　知已莫應怠，　　此經當讀誦。 　彼等正信人，　　於世間無惑； 　既讀誦此經，　　復能為他說。 　此是諸佛法，　　為諸菩薩說； 　得聞此經已，　　甚深難思議。 　當說此經時，　　十方一切佛； 　微笑放光明，　　各言善說此。 　豎立大勝幢，　　法幢不思議； 　此經四句偈，　　為大眾演說。 　巧行多方便，　　不思議法中； 　能持此經者，　　兼復為他說。 　彼人共佛語，　　證法無上尊； 　能持此經者，　　不思議灌頂。」

爾時，世尊說此偈報舍利弗已，復更重告長老阿難作如是言：「阿難！若有比丘或比丘尼、諸優婆塞及優婆夷，于當來世有能信心聽此經典受持讀誦，彼人當得最大福德。其福德聚不可稱量無有邊際，譬如空界，無有人能量知邊際。如是，如是！長老阿難！此法本中有能受持一四句偈，或自讀誦或為他說，彼人所得功德善根，亦不可量亦不可說無有邊際。」

爾

【現代漢語翻譯】 現代漢語譯本 付囑諸菩薩： 我宣說此經，是爲了諸位菩薩； 能夠受持這部經的人，此人的福報非常多。 能夠信仰並接受這部經，依照《灌頂王》（Guanding Wang）所說； 那個人如果產生懷疑，我就不成佛。 人如果想要自在辯才，對於一切法沒有障礙； 應當學習這部經，我善於宣說《灌頂》（Guanding）。 世間所說的各種法，那就是菩提道； 知道后不要懈怠，這部經應當讀誦。 那些具有正信的人，在世間沒有迷惑； 既讀誦這部經，又能為他人宣說。 這是諸佛的法，為諸位菩薩宣說； 聽聞這部經后，非常深奧難以思議。 當宣說這部經時，十方一切諸佛； 微笑放出光明，各自讚嘆說：『善哉，善哉！』 豎立起巨大的勝利旗幟，法幢不可思議； 這部經中的四句偈，為大眾演說。 巧妙地運用多種方便，在不可思議的法中； 能夠受持這部經的人，並且又為他人宣說。 那個人與佛的語言相通，證得法中無上尊； 能夠受持這部經的人，得到不可思議的灌頂。」

當時，世尊說完這些偈頌后告訴舍利弗（Sariputra）后，又再次告誡長老阿難（Ananda）這樣說：『阿難（Ananda）！如果有比丘（bhiksu），或者比丘尼（bhiksuni），各位優婆塞（upasaka）以及優婆夷（upasika），在未來世能夠以信心聽聞這部經典，受持讀誦，那個人將會得到最大的福德。他的福德聚集不可稱量，沒有邊際，譬如虛空，沒有人能夠測量知道它的邊際。像這樣，像這樣！長老阿難（Ananda）！這部法本中如果有人能夠受持其中的一句四句偈，或者自己讀誦，或者為他人宣說，那個人所得到的功德善根，也是不可測量，也是不可說，沒有邊際。』 爾

【English Translation】 English version Entrusting to All Bodhisattvas: I preach this sutra for the sake of all you Bodhisattvas; The person who can uphold this sutra will have immense blessings. If one can believe and accept this sutra, according to the 'Guanding Wang' (Crowning King); If that person doubts, I shall not become a Buddha. If one desires unhindered eloquence, without obstacles in all dharmas; One should study this sutra, I am skilled in expounding 'Guanding' (Crowning). The various dharmas spoken of in the world, they are the path to Bodhi (Enlightenment); Knowing this, do not be lazy, this sutra should be recited. Those who have right faith, are without confusion in the world; Having recited this sutra, they can also preach it to others. This is the Dharma of all Buddhas, spoken for all Bodhisattvas; Having heard this sutra, it is profound and inconceivable. When this sutra is preached, all Buddhas in the ten directions; Smile and emit light, each saying: 'Well said, well said!' Erecting a great victory banner, the Dharma banner is inconceivable; The four-line verse in this sutra is expounded for the masses. Skillfully employing many expedient means, within the inconceivable Dharma; The person who can uphold this sutra, and also preach it to others. That person communicates with the language of the Buddha, attaining the unsurpassed尊 of Dharma; The person who can uphold this sutra receives inconceivable empowerment (Guanding).'

At that time, after the World Honored One spoke these verses and told Sariputra (Sariputra), he again admonished the Elder Ananda (Ananda), saying: 'Ananda (Ananda)! If there are bhikshus (monks), or bhikshunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees), who in the future can listen to this scripture with faith, uphold, recite, and study it, that person will obtain the greatest merit. The accumulation of their merit will be immeasurable and boundless, like the realm of space, which no one can measure or know its boundaries. Thus, thus! Elder Ananda (Ananda)! If anyone in this Dharma text can uphold one four-line verse, either reciting it themselves or preaching it to others, the merit and roots of goodness obtained by that person will also be immeasurable, unspeakable, and boundless.' Er

時，世尊欲為阿難及諸大眾重宣此義，而說偈言：

「若能讀誦此，　　無邊方便身； 　利益多眾生，　　灌頂王憐愍。 　假使我今說，　　虛空可度量； 　欲比校斯經，　　不可得窮盡。 　十方一切佛，　　世中無上尊； 　若受持此經，　　悉皆供養彼。 　十方一切佛，　　斷生死法王； 　能持此經人，　　名已供養彼。 　十方諸世界，　　除斷十惡根； 　聞此經典人，　　能供彼諸聖。 　我未來諸佛，　　及過去如來， 　現在十方中，　　兩足尊無上， 　能作師子吼，　　彼悉供養之； 　能受持此經，　　諸佛所宣說。 　持資財供養，　　此非正智人； 　若能持此經，　　供養中為最。 　一切十方界，　　滿七寶行檀； 　以供諸世尊，　　劣持此經福。 　若學此經典，　　一如灌頂王； 　此敬諸如來，　　真實如中顯。 　我所說諸法，　　諸佛不可得； 　彼聞不驚怖，　　即是供世尊。 　此供養甚深，　　世間無解者； 　不取及不捨，　　此供養最勝。 　諸佛及諸法，　　一切不取捨； 　此供養最勝，　　諸佛世尊嘆。 　往昔定光佛，　　我供養此法； 　此供最為勝，　　為諸菩薩說。 　於時彼佛邊，　　我持此供養； 　彼佛授我記，　　汝當得

【現代漢語翻譯】 現代漢語譯本： 當時，世尊爲了阿難（Ānanda）及其所有大眾，再次宣說這個道理，用偈語說道： 『如果有人能夠讀誦這部《無邊方便身》（Wúbiān fāngbiàn shēn）的經典， 就能利益眾多的眾生，得到灌頂王（Guàndǐng wáng）的憐憫。 即使我現在要說，虛空（Xūkōng）是可以度量的， 想要比較這部經的功德，也是不可能窮盡的。 十方一切諸佛（Shífāng yīqiè zhū fó），是世間無上的尊者， 如果有人受持這部經，就等於供養了他們。 十方一切諸佛，是斷絕生死輪迴的法王（Fǎwáng）， 能夠受持這部經的人，名字就等於已經供養了他們。 十方所有的世界，都能剷除斷絕十惡之根， 聽聞這部經典的人，能夠供養那些聖賢。 我未來將要成佛，以及過去所有的如來（Rúlái）， 現在十方世界中，這兩足尊（Liǎngzú zūn）是無上的， 能夠發出獅子吼（Shīzi hǒu），他們都供養這些如來； 能夠受持這部經，就是諸佛所宣說的。 用資財來供養，這不是真正有智慧的人； 如果能夠受持這部經，在所有供養中是最殊勝的。 一切十方世界，都充滿七寶來行佈施； 用這些來供養諸位世尊（Shìzūn），比不上受持這部經的福德。 如果學習這部經典，就像得到灌頂王一樣； 這種尊敬諸如來的方式，真實地在經中顯現。 我所說的所有法，諸佛是不可得的； 他們聽聞后不驚慌恐懼，這就是供養世尊。 這種供養非常深奧，世間沒有人能夠理解； 不執取也不捨棄，這種供養是最殊勝的。 諸佛以及諸法，一切都不執取也不捨棄； 這種供養是最殊勝的，諸佛世尊都讚歎。 往昔的定光佛（Dìngguāng fó），我就是用這種法來供養的； 這種供養最為殊勝，是為諸位菩薩（Púsà）所說的。 當時在那位佛的身邊，我就是用這種方式來供養的； 那位佛給我授記，說你將來會成佛。』

【English Translation】 English version: At that time, the World Honored One (世尊, Shìzūn) , wishing to reiterate this meaning to Ānanda (阿難) and all the assembly, spoke in verse: 『If one can read and recite this scripture of the 'Boundless Expedient Body' (無邊方便身, Wúbiān fāngbiàn shēn), They will benefit many sentient beings, and the Anointing King (灌頂王, Guàndǐng wáng) will have compassion. Even if I were to say now that the void (虛空, Xūkōng) can be measured, Trying to compare the merits of this scripture, it is impossible to exhaust them. All Buddhas (諸佛, Zhū fó) in the ten directions are the unsurpassed honored ones in the world, If one upholds this scripture, it is equivalent to making offerings to them. All Buddhas in the ten directions are Dharma Kings (法王, Fǎwáng) who sever the cycle of birth and death, A person who can uphold this scripture, their name is equivalent to having already made offerings to them. All worlds in the ten directions can eradicate the roots of the ten evils, Those who hear this scripture can make offerings to those sages. The future Buddhas that I will become, and all the past Tathāgatas (如來, Rúlái), In the present ten directions, these two-legged honored ones (兩足尊, Liǎngzú zūn) are unsurpassed, Able to roar the lion's roar (獅子吼, Shīzi hǒu), they all make offerings to these Tathāgatas; Able to uphold this scripture, is what all the Buddhas proclaim. Making offerings with wealth and resources, this is not a truly wise person; If one can uphold this scripture, it is the most supreme among all offerings. All worlds in the ten directions, filled with the seven treasures to practice giving; Using these to make offerings to all the World Honored Ones (世尊, Shìzūn), is inferior to the merit of upholding this scripture. If one studies this scripture, it is like receiving the Anointing King; This way of respecting all the Tathāgatas, is truly revealed within the scripture. All the Dharmas that I speak of, the Buddhas cannot be obtained; Those who hear them without fear or alarm, this is offering to the World Honored One. This offering is extremely profound, and no one in the world can understand it; Neither grasping nor abandoning, this offering is the most supreme. All the Buddhas and all the Dharmas, neither grasping nor abandoning anything; This offering is the most supreme, praised by all the Buddhas and World Honored Ones. In the past, with Dīpankara Buddha (定光佛, Dìngguāng fó), I made offerings with this Dharma; This offering is the most supreme, spoken for all the Bodhisattvas (菩薩, Púsà). At that time, by that Buddha's side, I made offerings in this way; That Buddha bestowed a prophecy upon me, saying that you will become a Buddha.』

作佛。 　若當欲作佛，　　復為眾生最； 　應成就此路，　　是名供養佛。 　我如是供養，　　今得成佛道， 　洞達一切法，　　堪受天人供。 　所有諸佛法，　　世間無上尊； 　乘此最勝供，　　諸供養中最。 　證於佛境界，　　智慧不思議； 　能作師子吼，　　如我今無畏。 　作師子吼已，　　得諸法自在； 　解脫眾生輩，　　入無漏涅槃。」

爾時，世尊說此經已，善思童子及毗耶離，一切大眾，天、龍、夜叉、乾闥婆、阿修羅、人、非人等，聞佛所說，皆悉信受，歡喜奉行。

善思童子經卷下

【現代漢語翻譯】 現代漢語譯本： 若想要成佛，並且成為眾生中最殊勝的，就應當成就這條道路，這便稱為供養佛。 我就是這樣供養的，如今得以成就佛道，通達一切法，堪受天人和阿修羅的供養。 所有諸佛的教法，是世間無上的尊貴；依循這種最殊勝的供養，是所有供養中最上等的。 證悟佛的境界，智慧不可思議；能夠發出獅子吼，就像我現在這樣無所畏懼。 發出獅子吼之後，獲得諸法自在；解脫眾生，進入無漏涅槃（Nirvana，佛教術語，指沒有煩惱和業力的寂滅狀態）。』 這時，世尊（釋迦牟尼佛的尊稱）說完這部經后，善思童子及毗耶離（Vaisali，古印度城市名）的一切大眾，包括天（Deva，天神）、龍（Naga，印度神話中的蛇神）、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、人、非人等，聽聞佛所說，都信受奉行。 《善思童子經》卷下

【English Translation】 English version: If one desires to become a Buddha, and also be the foremost among all beings, one should accomplish this path; this is called offering to the Buddha. It is in this way that I made offerings, and now I have attained the path of Buddhahood, penetrating all dharmas (laws, teachings), worthy of receiving offerings from gods and humans. All the teachings of the Buddhas are the supreme and unsurpassed in the world; following this most excellent offering is the best among all offerings. Attaining the realm of the Buddha, wisdom is inconceivable; one can roar like a lion, just as I am fearless now. Having roared like a lion, one obtains freedom in all dharmas; liberating sentient beings, entering into the uncontaminated Nirvana (Nirvana, a Buddhist term referring to the state of cessation of suffering and liberation from the cycle of rebirth).' At that time, after the World-Honored One (a title for Shakyamuni Buddha) finished speaking this sutra, the youth Sudatta (善思童子) and all the great assembly of Vaisali (毗耶離), including Devas (天), Nagas (龍), Yakshas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), humans, non-humans, and others, having heard what the Buddha said, all accepted it with faith and joyfully put it into practice. The Sutra of Sudatta, Volume Two