T14n0485_無所有菩薩經
大正藏第 14 冊 No. 0485 無所有菩薩經
No. 485
無所有菩薩經卷第一
隋天竺三藏阇那崛多等譯
如是我聞：
一時，婆伽婆住王舍城毗富羅山中，與大比丘眾滿足百千人俱。復有百千諸菩薩眾，及比丘尼、諸優婆塞及優婆夷、天、龍、夜叉、乾闥婆、緊那羅、摩睺羅、伽迦樓羅等。復有欲界諸天子、色界凈居諸天子等，圍繞在前而為說法。
爾時，眾中有一菩薩，名無所有，在彼會坐。然彼眾中有諸菩薩，心懷疑惑，悔作惡者、住顛倒者、有業障者、有法障者，及諸眾生為障所障不能問佛。
然彼欲為彼等眾生凈業障故，欲問世尊：「觀此諸眾，多有菩薩欲悔先惡，而心焦惱不能聽法。復見菩薩，心不悔惱能一心聽，觀彼心行多有苦惱，多有憂患多有穢雜，多生老死憂悲苦惱，多怨憎會多愛別離，當欲成就阿耨多羅三藐三菩提，而為如是等無量纏縛。云何當於阿僧祇劫行菩薩行？既自有縛，云何當能解眾生縛？」爾時，無所有菩薩如是念已，即自思惟：「若世尊教聽我請問，為於此眾一切眾生，作惡疑悔令遠離故。」
爾時，世尊知無所有菩薩摩訶薩並及彼等諸菩薩眾心所念已，告無所有菩薩摩訶薩言：「汝無所有！我亦不為諸
【現代漢語翻譯】 現代漢語譯本 大正藏第 14 冊 No. 0485 《無所有菩薩經》
No. 485
《無所有菩薩經》卷第一
隋朝天竺三藏阇那崛多等譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在王舍城毗富羅山中，與眾多比丘，人數滿足百千人在一起。又有百千諸菩薩眾，以及比丘尼、諸優婆塞（Upasaka，男居士）及優婆夷（Upasika，女居士）、天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神，善於音樂）、緊那羅（Kinnara，一種天神，似人非人）、摩睺羅伽（Mahoraga，一種天神，大蟒神）、迦樓羅（Garuda，一種大鳥神）等。又有欲界諸天子、色界凈居諸天子等，圍繞在佛前聽佛說法。
當時，大眾中有一位菩薩，名叫無所有，也在法會中就坐。然而，在這些聽眾中，有一些菩薩心懷疑惑，對所作的惡行感到後悔，或者心住在顛倒見中，或者有業障，或者有法障，以及其他眾生被各種障礙所困擾，無法向佛請問。
然而，這位無所有菩薩爲了幫助這些眾生消除業障，想要請問世尊：『觀察這些大眾，很多菩薩想要懺悔過去的惡行，但內心焦躁不安，無法專心聽法。又看到一些菩薩，雖然內心沒有悔恨煩惱，能夠一心聽法，但觀察他們的心行，卻充滿了痛苦、憂慮和污穢，飽受生老病死憂悲苦惱的折磨，常常遭遇怨憎會，又不得不面對愛別離，他們想要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），卻被這些無量的煩惱纏縛。要如何在阿僧祇劫（Asankhyeya-kalpa，無數大劫）中修行菩薩行？自己都被煩惱束縛，又如何能夠解脫眾生的束縛？』當時，無所有菩薩這樣想后，就自己思惟：『如果世尊允許我請問，就能讓這些眾生遠離對惡行的懷疑和後悔。』
當時，世尊知道無所有菩薩摩訶薩（Mahasattva，大菩薩）以及其他菩薩眾心中的想法，就告訴無所有菩薩摩訶薩說：『汝無所有！我不只是爲了你，』
【English Translation】 English version Tāishō Tripiṭaka Volume 14, No. 0485 The Sutra of the Bodhisattva Who Possesses Nothing
No. 485
The Sutra of the Bodhisattva Who Possesses Nothing, Volume 1
Translated by Tripiṭaka Master Jñānagupta from India of the Sui Dynasty
Thus have I heard:
At one time, the Bhagavan (World Honored One) was dwelling in Mount Vipula in Rājagṛha, together with a large assembly of bhikṣus, fully one hundred thousand in number. There were also one hundred thousand bodhisattvas, as well as bhikṣuṇīs, upāsakas (male lay devotees), upāsikās (female lay devotees), devas, nāgas, yakṣas (a type of spirit), gandharvas (a type of celestial musician), kinnaras (a type of celestial being, part human, part animal), mahoragas (a type of great serpent deity), garuḍas (a type of large bird deity), and others. There were also devaputras from the desire realm and śuddhāvāsa devas from the form realm, surrounding him and listening to the Dharma.
At that time, there was a bodhisattva in the assembly named Who Possesses Nothing, who was seated there. However, among those present were bodhisattvas who harbored doubts, regretted their evil deeds, dwelled in inverted views, had karmic obstacles, had Dharma obstacles, and other beings who were hindered by various obstacles and unable to question the Buddha.
However, this Bodhisattva Who Possesses Nothing, wishing to purify the karmic obstacles of these beings, desired to ask the World Honored One: 'Observing this assembly, many bodhisattvas wish to repent of their past evil deeds, but their minds are agitated and unable to listen to the Dharma attentively. Also, I see some bodhisattvas who, though free from regret and agitation, are able to listen with one mind, yet observing their mental activities, they are filled with suffering, worry, and defilement, afflicted by birth, old age, sickness, death, sorrow, and suffering, often encountering those they hate and being separated from those they love. They wish to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but are bound by these countless entanglements. How can they practice the bodhisattva path for countless asaṃkhyeya-kalpas (incalculable eons)? Being bound themselves, how can they liberate other beings from their bonds?' At that time, Bodhisattva Who Possesses Nothing, having thought thus, reflected to himself: 'If the World Honored One allows me to ask, it will enable all these beings to be free from doubt and regret regarding their evil deeds.'
At that time, the World Honored One, knowing the thoughts in the minds of Bodhisattva Mahasattva Who Possesses Nothing and the other bodhisattvas, said to Bodhisattva Mahasattva Who Possesses Nothing: 'You Who Possesses Nothing! I am not only for you,'
菩薩說有染有著有縛有繫有犯犯處。所以者何？一切著處，一切染處，一切縛處，一切障處，一切犯處，欲令超越遠離諸相，行不和合，諸法不雜，不可得故，證阿耨多羅三藐三菩提。如是一切諸法不縛，諸法不染，諸法不著，不繫不障，不犯不得，是故當成一切種智。善男子！有一切智發心之處不得眾生，于彼處中無法可縛可染可著可系可障可犯可得可知處所，汝無所有！汝應當為諸菩薩問。如諸菩薩摩訶薩等不倦不污無著無縛無障虛空，離虛空想無有障礙，于阿耨多羅三藐三菩提速成就故，於一切處當爲開顯。」
爾時，無所有菩薩既為如來教請加持，及己智力于多佛所種善根故，能于般若波羅蜜中無有疑惑，隱身不現而無所著。欲為攝化諸菩薩故，而復欲顯諸福德故，復爲著心諸眾生等，為取著覆行在於相，遠善知識為惡知識之所攝取諸菩薩輩，知一切法皆不可得，欲令無著、欲令覺故，即以無量種種名花，或水陸生或金銀花，普散佛上。以精誠意歡喜勝妙無有缺減，令諸眾生生歡喜故，讚歎世尊。以偈問曰：
「菩薩游何處？ 何者是父母？ 住止於何處？ 何等為眷屬？」
爾時，世尊即以偈頌報彼無所有菩薩言：
「勇猛空游處， 般若母佛父， 佛塔為住處， 諸菩薩眷
【現代漢語翻譯】 現代漢語譯本：菩薩說，存在染污、執著、束縛、繫縛和違犯之處。這是為什麼呢？一切執著之處，一切染污之處，一切束縛之處，一切障礙之處，一切違犯之處，都是爲了使人超越遠離諸相，行為不和合於世俗，諸法不混雜，因為這些都是不可得的，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果一切諸法不束縛，諸法不染污，諸法不執著，不繫縛，不障礙，不違犯，不可得，這樣才能成就一切種智（Sarvajnata，一切智慧）。善男子！在一切智慧發心之處，不得眾生，在那樣的處所中，沒有法可以束縛、可以染污、可以執著、可以繫縛、可以障礙、可以違犯、可以得到、可以知曉。你一無所有！你應該為諸菩薩提問。如同諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等，不疲倦，不被污染，沒有執著，沒有束縛，沒有障礙，如同虛空一般，遠離虛空的妄想，沒有障礙，爲了迅速成就阿耨多羅三藐三菩提，在一切處都應當為此開顯。 當時，無所有菩薩因為如來的教導、請求、加持，以及自己過去在許多佛那裡種下的善根，所以能夠對般若波羅蜜（Prajna-paramita，智慧到彼岸）沒有疑惑，隱身不現，也沒有任何執著。爲了攝受教化諸菩薩，並且想要顯現諸福德，又爲了那些執著心重的眾生，因為執著而覆蔽了行為，沉溺於外相，遠離善知識而被惡知識所攝取的那些菩薩們，知道一切法都是不可得的，想要讓他們沒有執著，想要讓他們覺悟，於是用無量種種名貴的花，或者水生或者陸生，或者金銀製成的花，普遍散在佛的身上。以精誠的意念，歡喜殊勝美妙沒有缺憾，爲了讓諸眾生生起歡喜心，讚歎世尊。用偈頌提問： 『菩薩遊歷在何處？ 誰是菩薩的父母？ 菩薩住在什麼地方？ 誰是菩薩的眷屬？』 當時，世尊就用偈頌回答那位無所有菩薩說： 『菩薩在勇猛的空性中游歷， 般若是菩薩的母親，佛是菩薩的父親， 佛塔是菩薩的住處， 諸菩薩是菩薩的眷屬。』
【English Translation】 English version: The Bodhisattva said that there are places of defilement, attachment, bondage, entanglement, and transgression. Why is that? All places of attachment, all places of defilement, all places of bondage, all places of obstruction, all places of transgression, are to enable people to transcend and stay away from all forms, to act in a way that is not in harmony with the world, and for all dharmas not to be mixed, because these are unattainable, so that one can attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment). If all dharmas are not bound, all dharmas are not defiled, all dharmas are not attached, not entangled, not obstructed, not transgressed, and unattainable, then one will achieve Sarvajnata (一切智慧, all-knowing wisdom). Good man! At the place where all wisdom arises, no sentient beings are found. In that place, there is no dharma that can be bound, defiled, attached, entangled, obstructed, transgressed, attained, or known. You have nothing! You should ask on behalf of all Bodhisattvas. Just like all Bodhisattva-Mahasattvas (大菩薩, great Bodhisattvas) and others, are tireless, undefiled, without attachment, without bondage, without obstruction, like the void, away from the illusion of the void, without obstruction, in order to quickly achieve Anuttara-samyak-sambodhi, one should reveal this in all places. At that time, the Bodhisattva 'Without Possessions' was able to have no doubts about Prajna-paramita (智慧到彼岸, perfection of wisdom) because of the Tathagata's (如來, thus-gone one) teachings, requests, blessings, and the good roots he had planted in many Buddhas, and he concealed his body without appearing, and without any attachment. In order to gather and transform all Bodhisattvas, and also wanting to manifest all merits, and also for those sentient beings with heavy attachments, because of attachment their actions are covered, indulging in external forms, staying away from good teachers and being taken in by evil teachers, knowing that all dharmas are unattainable, wanting to make them without attachment, wanting to make them enlightened, then he used countless kinds of precious flowers, either aquatic or terrestrial, or flowers made of gold and silver, and scattered them all over the Buddha. With sincere intention, joyful, supremely wonderful and without deficiency, in order to make all sentient beings generate joy, he praised the World Honored One. He asked in verse: 『Where does the Bodhisattva travel? Who are the Bodhisattva's parents? Where does the Bodhisattva reside? Who are the Bodhisattva's relatives?』 At that time, the World Honored One answered the Bodhisattva 'Without Possessions' in verse: 『The Bodhisattva travels in the courageous void, Prajna (般若, wisdom) is the Bodhisattva's mother, the Buddha is the Bodhisattva's father, The Buddha's stupa is the Bodhisattva's residence, All Bodhisattvas are the Bodhisattva's relatives.』
屬， 游六波羅蜜， 菩提心父母， 三昧為住處， 諸福為眷屬。」
爾時，無所有菩薩從佛世尊聞此偈已，歡喜隨順。復以偈頌問世尊曰：
「善能說此言， 一切智無礙， 隨喜於此言， 復問人中上。 以何為因緣？ 用何方便智？ 觸證於何法？ 當覺知云何？」
爾時，世尊以偈報彼無所有菩薩言：
「勇猛菩提緣， 方便攝眾生， 證諸法空已， 智者覺菩提。」
爾時，無所有菩薩聞此偈已，歡喜隨順，以偈稱讚。而復問曰：
「善能說此言， 一切智無礙， 隨喜於此言， 復問人中上。 何故不墮惡？ 大熾可畏處， 舍一切惡處， 速至於善處。」
爾時，世尊以偈報言：
「不造一切罪， 是故舍惡處； 恒常為法行， 是故至善處。」
爾時，無所有菩薩聞此偈已，隨喜稱讚。而復問曰：
「善說此語言， 一切智無礙， 隨喜於此言， 復問人中上。 云何彼多罪， 無智處造作， 一切能速滅， 盡滅無遺余？」
爾時，世尊復以偈頌報彼無所有菩薩言：
「眾生求解脫， 此等愿菩提， 菩提不得故， 諸罪皆滅盡。」
爾時，無所有菩薩聞此偈
【現代漢語翻譯】 現代漢語譯本： 『屬於， 遊歷六波羅蜜（Lục pā la mì，六種到達彼岸的方法），菩提心（Bó tí xīn，覺悟之心）是父母， 三昧（Sān mèi，專注的狀態）是居住的地方，各種福德是眷屬。』 當時，無所有菩薩（Wú suǒ yǒu pú sà）從佛世尊那裡聽到這個偈頌后，歡喜並隨順。又用偈頌問世尊說： 『善於說這些話語，一切智慧沒有阻礙， 隨喜于這些話語，再次請問人中之上的您。 以什麼為因緣？用什麼方便智慧？ 接觸並證悟什麼法？應當覺知什麼？』 當時，世尊用偈頌回答那位無所有菩薩說： 『勇猛是菩提的因緣，用方便法攝受眾生， 證悟諸法空性之後，智者就能覺悟菩提。』 當時，無所有菩薩聽到這個偈頌后，歡喜並隨順，用偈頌稱讚。又問： 『善於說這些話語，一切智慧沒有阻礙， 隨喜于這些話語，再次請問人中之上的您。 為什麼不墮入惡道？那熾熱可畏的地方， 捨棄一切惡處，迅速到達善處。』 當時，世尊用偈頌回答說： 『不造作一切罪惡，因此捨棄惡處； 恒常奉行正法，因此到達善處。』 當時，無所有菩薩聽到這個偈頌后，隨喜並稱贊。又問： 『善於說這些話語，一切智慧沒有阻礙， 隨喜于這些話語，再次請問人中之上的您。 為什麼那些多罪之人，在無智之處造作， 一切罪業能夠迅速滅盡，完全滅盡沒有剩餘？』 當時，世尊又用偈頌回答那位無所有菩薩說： 『眾生爲了求解脫，因此發願求菩提， 因為證得菩提的緣故，各種罪業都能滅盡。』 當時，無所有菩薩聽到這個偈頌
【English Translation】 English version: 'Belonging to, Traveling the Six Paramitas (Lục pā la mì, six perfections to reach the other shore), the Bodhicitta (Bó tí xīn, the mind of enlightenment) is the parent, Samadhi (Sān mèi, the state of concentration) is the dwelling place, and all blessings are the family.' At that time, the Bodhisattva Who Possesses Nothing (Wú suǒ yǒu pú sà), having heard this verse from the Buddha, the World Honored One, rejoiced and followed accordingly. Again, he asked the World Honored One in verse, saying: 'Skillful in speaking these words, all wisdom is without obstruction, Rejoicing in these words, I ask again the highest among people. What is the cause and condition? What skillful means of wisdom is used? What Dharma is touched and realized? What should be awakened to?' At that time, the World Honored One answered that Bodhisattva Who Possesses Nothing in verse, saying: 'Courage is the cause for Bodhi, skillful means are used to gather sentient beings, After realizing the emptiness of all dharmas, the wise one awakens to Bodhi.' At that time, the Bodhisattva Who Possesses Nothing, having heard this verse, rejoiced and followed accordingly, praising in verse. And asked again: 'Skillful in speaking these words, all wisdom is without obstruction, Rejoicing in these words, I ask again the highest among people. Why not fall into evil paths? That fiery and fearful place, Abandoning all evil places, quickly reaching good places.' At that time, the World Honored One answered in verse, saying: 'Not creating all sins, therefore abandoning evil places; Constantly practicing the Dharma, therefore reaching good places.' At that time, the Bodhisattva Who Possesses Nothing, having heard this verse, rejoiced and praised. And asked again: 'Skillful in speaking these words, all wisdom is without obstruction, Rejoicing in these words, I ask again the highest among people. Why do those with many sins, create in places of ignorance, How can all sins be quickly extinguished, completely extinguished without remainder?' At that time, the World Honored One again answered that Bodhisattva Who Possesses Nothing in verse, saying: 'Sentient beings seek liberation, therefore vowing to seek Bodhi, Because of attaining Bodhi, all sins can be extinguished.' At that time, the Bodhisattva Who Possesses Nothing, having heard this verse
已，隨順歡喜。復以偈頌而復問曰：
「善能說此言， 一切智無礙， 隨喜於此言， 復問人中上。 云何諸愛著， 流轉煩惱苦， 成就菩提時， 皆盡無有餘？」
爾時，世尊以偈報言：
「常樂我凈處， 顛倒取虛空， 如實真覺已， 渴愛皆當盡。 無我慢渴愛， 取等如虛空， 不住于內外， 彼等無得處。」
爾時，無所有菩薩隨喜此偈，而複稱贊。以偈問曰：
「善能說此言， 一切智無礙， 隨喜於此言， 復問人中上。 當作何業已， 彼種子云何？ 彼等多有財， 恒常無有盡， 復能施一切， 舍施無慳吝， 身肉財頭等， 彼皆悉能捨。」
爾時，世尊聞此問已，為無所有而為解釋，復說偈言：
「恒常於三寶， 供養不疲倦， 若復斷世間， 彼智者供養， 所發菩提心， 為樂眾生故。 彼荷擔菩提， 為他說受用， 一切一切智， 為與眾生說， 是故彼有財， 一切時無盡。 作如是業已， 種如是子已， 一切所生處， 福饒多有財。 若粗若細食， 飲已凈如法， 若得新衣服， 先他后自著， 是故生生中， 一切具足勝， 不加用功力，
【現代漢語翻譯】 現代漢語譯本： 已（表示同意），隨順歡喜。又用偈頌再次問道： 『善於宣說這些話語，一切智慧通達無礙， 隨喜讚歎這些話語，再次請問人中之上。 怎樣的諸種愛著，導致流轉于煩惱痛苦之中， 成就菩提（覺悟）之時，這些愛著都能完全斷盡沒有剩餘？』 當時，世尊用偈頌回答說： 『在常樂我凈之處，顛倒執取虛妄不實的空性， 如實真正覺悟之後，對渴愛的追求都應當斷盡。 沒有我慢和渴愛，執取諸法如同虛空一般， 不住著于內外，那些渴愛等便無處可得。』 當時，無所有菩薩隨喜這個偈頌，再次稱讚。用偈頌問道： 『善於宣說這些話語，一切智慧通達無礙， 隨喜讚歎這些話語，再次請問人中之上。 做了什麼樣的業，種下了什麼樣的種子？ 他們擁有眾多的財富，恒常不斷沒有窮盡， 又能施捨一切，佈施時沒有慳吝， 身體、血肉、財產、頭顱等等，他們都能全部施捨。』 當時，世尊聽到這個提問后，為無所有菩薩解釋，又說了偈頌： 『恒常對三寶（佛、法、僧）進行供養而不疲倦， 如果斷除了世間的貪慾，那麼這位智者的供養， 所發起的菩提心（為求覺悟的心），是爲了讓眾生快樂的緣故。 他們承擔著菩提的重任，爲了他人而享受使用， 一切的一切智慧，是爲了給眾生宣說， 因此他們擁有財富，在任何時候都不會窮盡。 做了這樣的業，種下了這樣的種子， 一切所出生的地方，都福德豐饒，擁有眾多財富。 無論是粗糙還是精細的食物，食用后都清凈如法， 如果得到新的衣服，總是先給別人穿，然後自己才穿， 因此生生世世中，一切都具足殊勝， 不需要額外增加功力，
【English Translation】 English version: Having agreed, he rejoiced accordingly. Then, he further inquired with a verse: 『Well able to speak these words, with unobstructed wisdom of all things, Rejoicing in these words, I ask again the highest among people. How do all attachments cause wandering in afflictions and suffering, And when achieving Bodhi (enlightenment), all these are completely exhausted without remainder?』 At that time, the World-Honored One replied with a verse: 『In places of permanence, bliss, self, and purity, one mistakenly grasps at emptiness, Having truly awakened to reality, all thirsting desires shall be exhausted. Without ego, pride, or thirsting desire, grasping at things is like emptiness, Not dwelling within or without, those thirsting desires are nowhere to be found.』 At that time, the Bodhisattva 'Without Possessions' rejoiced in this verse and praised it again. He asked with a verse: 『Well able to speak these words, with unobstructed wisdom of all things, Rejoicing in these words, I ask again the highest among people. Having done what kind of deeds, and what kind of seeds are planted? They possess abundant wealth, constantly without end, And are able to give everything away, without stinginess in giving, Body, flesh, wealth, head, and so on, they are all able to give away.』 At that time, the World-Honored One, having heard this question, explained it to 'Without Possessions' and spoke another verse: 『Constantly towards the Three Jewels (Buddha, Dharma, Sangha), offering without weariness, If one cuts off worldly desires, then this wise person's offering, The Bodhicitta (the mind of enlightenment) that is aroused, is for the sake of the happiness of sentient beings. They bear the burden of Bodhi, enjoying and using for others, All wisdom of all things, is to be spoken to sentient beings, Therefore, they possess wealth, which is inexhaustible at all times. Having done such deeds, having planted such seeds, In all places of birth, blessings are abundant, possessing much wealth. Whether coarse or fine food, having eaten it, it is pure and according to the Dharma, If new clothes are obtained, they are first worn by others, and then by oneself, Therefore, in life after life, everything is complete and superior, Without adding effort or exertion,
而得無盡財。 是故一切施， 舍施無慳吝， 身肉及與頭， 彼等無不施。」
爾時，無所有菩薩聞此偈已，隨喜稱歎。復以偈問：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 云何離熱惱， 身口及與意？ 云何有上色， 無垢最清凈？」
爾時，世尊復為敷演而說偈言：
「受齋戒無闕， 常說空無缺， 知一切皆空， 忍諸打罵辱， 身口及與意， 是故無熱惱， 當得最上色， 一切眾生愛。」 「略說一切善語中， 一切諸問解釋中， 彼等云何堅精進？ 於一切處不違背， 彼云何得有諸乘？ 若在世間及出世。」
爾時，世尊以偈報言：
「作事不怯弱， 分別心行中， 故精進及智， 所生中常有。」
爾時，無所有菩薩，復以偈頌，問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 彼云何有智， 世間中決定？ 彼云何有力， 眾生無能伏？」
爾時，世尊以偈報言：
「常問諸佛法， 不誹謗諸法， 求諸巧方便， 故彼有上智。 五種味常施， 施眾生無畏， 是故彼有力， 眾生無能伏。」
【現代漢語翻譯】 現代漢語譯本：
『從而獲得無盡的財富。 因此，一切佈施，都要捨棄慳吝， 身體、血肉乃至頭顱，他們沒有不佈施的。』 當時，無所有菩薩（Wusuo you Pusa，指一位菩薩，以一無所有為名）聽了這些偈頌后，隨喜讚歎。又以偈頌提問： 『善於宣說這些語言，具備各種智慧的身體， 我隨喜這些話語，再次請教人中之上的您。 如何才能遠離熱惱，身、口、意都清凈？ 如何才能擁有最上的容色，沒有瑕疵，最為清凈？』 當時，世尊（Shizun，對佛的尊稱）再次詳細地闡述，並以偈頌說： 『受持齋戒沒有缺失，經常宣說空性沒有缺失， 了知一切皆是空性，忍受各種打罵侮辱， 身、口、意都清凈，因此沒有熱惱， 應當獲得最上的容色，一切眾生都喜愛。』 『簡略地說，在一切善語中，在一切問題的解釋中， 他們如何才能堅定精進？在一切處都不違背（佛法）， 他們如何才能獲得各種乘（Yana，佛教中運載眾生到達解脫彼岸的工具，如聲聞乘、緣覺乘、菩薩乘）？無論在世間還是出世間。』 當時，世尊以偈頌回答： 『做事不怯懦軟弱，在分別心中堅定， 所以精進和智慧，在所生之處常有。』 當時，無所有菩薩，再次以偈頌，問世尊說： 『善於宣說這些語言，具備各種智慧的身體， 我隨喜這些話語，再次請教人中之上的您。 他們如何才能擁有智慧，在世間中堅定不移？ 他們如何才能擁有力量，眾生無法降伏？』 當時，世尊以偈頌回答： 『經常請教諸佛的法，不誹謗各種法， 尋求各種巧妙方便，因此他們擁有最上的智慧。 經常佈施五種美味，佈施眾生無畏， 因此他們擁有力量，眾生無法降伏。』
【English Translation】 English version:
'And thus obtain endless wealth. Therefore, all giving, should be without stinginess, Body, flesh, and even head, they give without exception.' At that time, the Bodhisattva Wusuo you Pusa (Bodhisattva of No Possessions, referring to a Bodhisattva named for having nothing) having heard these verses, rejoiced and praised them. Again, he asked in verse: 'Well spoken are these words, a body complete with all wisdom, I rejoice in these words, and again ask the highest among men. How to be free from burning afflictions, with body, speech, and mind? How to have the most excellent complexion, without blemish, most pure?' At that time, the World Honored One (Shizun, a respectful term for the Buddha) further elaborated and spoke in verse: 'Observing precepts without deficiency, constantly speaking of emptiness without deficiency, Knowing that all is emptiness, enduring all beatings, scoldings, and insults, Body, speech, and mind are pure, therefore there are no burning afflictions, One should obtain the most excellent complexion, loved by all beings.' 'Briefly speaking, among all good words, among all explanations of questions, How can they be steadfastly diligent? Not contradicting (the Dharma) in all places, How can they obtain all the Yanas (Yana, vehicles in Buddhism that carry beings to the shore of liberation, such as Sravakayana, Pratyekabuddhayana, Bodhisattvayana)? Whether in the world or beyond the world.' At that time, the World Honored One answered in verse: 'Acting without timidity or weakness, steadfast in discerning thoughts, Therefore diligence and wisdom, are always present in the place of birth.' At that time, the Bodhisattva Wusuo you Pusa, again in verse, asked the World Honored One: 'Well spoken are these words, a body complete with all wisdom, I rejoice in these words, and again ask the highest among men. How can they have wisdom, steadfast in the world? How can they have strength, that beings cannot subdue?' At that time, the World Honored One answered in verse: 'Constantly asking about the Buddhas' Dharma, not slandering any Dharma, Seeking all skillful means, therefore they have the highest wisdom. Constantly giving the five flavors, giving beings fearlessness, Therefore they have strength, that beings cannot subdue.'
爾時，無所有菩薩以偈問曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 彼云何勝色， 於世間最上？ 云何得長壽， 多百億數歲？」
爾時，世尊以偈報言：
「若聞虛實過， 不傳向他說， 常讚歎三寶， 名聞至十方， 不惱諸眾生， 不隨喜殺者， 是故得長壽， 多百億數歲。」
爾時，無所有菩薩復以偈問於世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 云何得梵音， 迦陵頻伽聲？ 若有得聞者， 聞已得歡喜。」
爾時，世尊以偈報言：
「說法時讚歎， 無復毀訾言， 不破壞和合， 是故得上音。 護四種口過， 常說利益言， 自過能發露， 是故得上音。 螺鼓等音聲， 和合眾伎樂， 供養諸佛已， 是故得上音。」
爾時，無所有菩薩以偈問曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 云何彼身腹， 而得於平正， 所有諸眷屬， 而得相隨順？」
爾時，世尊以偈報言：
「毒藥及非藥， 不與不教他， 應病施湯藥， 是故腹平正； 善友及怨仇， 平等
【現代漢語翻譯】 現代漢語譯本 當時，無所有菩薩（Anabhilāṣa Bodhisattva）用偈頌提問道： 『善於宣說這些語言，具備各種智慧的聖者， 我隨喜讚歎您所說的話語，再次向人中之上的您請教。 什麼樣的殊勝容貌，在世間最為 श्रेष्ठ（śreṣṭha， श्रेष्ठ）？ 如何才能獲得長壽，活到數百億歲？』 當時，世尊用偈頌回答說： 『如果聽到關於他人真實或虛假的過失，不將其傳播給其他人， 經常讚歎佛、法、僧三寶（Triratna），名聲傳遍十方， 不惱害各種眾生，不隨喜殺戮的行為， 因此能夠獲得長壽，活到數百億歲。』 當時，無所有菩薩（Anabhilāṣa Bodhisattva）再次用偈頌向世尊提問道： 『善於宣說這些語言，具備各種智慧的聖者， 我隨喜讚歎您所說的話語，再次向人中之上的您請教。 如何才能獲得梵音（brahmāsvara），像迦陵頻伽鳥（Kalaviṅka）一樣的美妙聲音？ 如果有人能夠聽聞到這種聲音，聽聞後會感到歡喜。』 當時，世尊用偈頌回答說： 『在說法的時候讚歎他人，沒有譭謗和指責的言語， 不破壞他人的和諧團結，因此能夠獲得美好的聲音。 守護住四種口業的過失，經常說有利益的話語， 對於自己的過錯能夠坦誠地揭露，因此能夠獲得美好的聲音。 用海螺、鼓等樂器的聲音，以及各種樂器的合奏， 來供養諸佛，因此能夠獲得美好的聲音。』 當時，無所有菩薩（Anabhilāṣa Bodhisattva）用偈頌提問道： 『善於宣說這些語言，具備各種智慧的聖者， 我隨喜讚歎您所說的話語，再次向人中之上的您請教。 如何才能使自己的身形腹部，變得平坦端正， 所有的眷屬，都能夠相互隨順？』 當時，世尊用偈頌回答說： 『對於毒藥以及不是藥物的東西，不親自給予也不教唆他人給予， 應該根據病情施與湯藥，因此腹部能夠平坦端正； 對於善友和怨敵，平等對待
【English Translation】 English version At that time, Anabhilāṣa Bodhisattva (無所有菩薩) asked in verse: 『Well you speak these words, O sage with wisdom's store, I rejoice in what you say, and ask the best of men once more. What surpassing hue is that, which in the world is best? How does one attain long life, to hundreds of billions of years possessed?』 Then, the World Honored One (世尊) replied in verse: 『If you hear of faults, true or false, do not pass them on to others, Always praise the Three Jewels (Triratna), your fame will reach the ten directions, Do not trouble living beings, do not rejoice in those who kill, Therefore, you will attain long life, to hundreds of billions of years fulfilled.』 At that time, Anabhilāṣa Bodhisattva (無所有菩薩) again asked the World Honored One (世尊) in verse: 『Well you speak these words, O sage with wisdom's store, I rejoice in what you say, and ask the best of men once more. How does one attain a Brahma-like voice (brahmāsvara), like the sound of a Kalaviṅka bird (迦陵頻伽)? If someone hears it, they will be filled with joy.』 Then, the World Honored One (世尊) replied in verse: 『When teaching the Dharma (法), praise others, and do not speak words of criticism, Do not disrupt harmony, therefore you will attain a superior voice. Guard against the four kinds of verbal misconduct, always speak beneficial words, Be able to openly reveal your own faults, therefore you will attain a superior voice. The sounds of conch shells, drums, and other instruments, Harmoniously playing various kinds of music, Having offered them to the Buddhas, therefore you will attain a superior voice.』 At that time, Anabhilāṣa Bodhisattva (無所有菩薩) asked in verse: 『Well you speak these words, O sage with wisdom's store, I rejoice in what you say, and ask the best of men once more. How can one's body and abdomen become flat and upright, And how can all one's relatives be mutually harmonious?』 Then, the World Honored One (世尊) replied in verse: 『Do not give poison or non-medicine, nor instruct others to give it, Administer medicine according to the illness, therefore the abdomen will be flat and upright; Treat good friends and enemies equally
于光明， 于彼等心已， 是故腹平正； 所有眾生界， 無有數量者， 愛念如自身， 是故腹平正； 父母於一子， 常起憐愍意， 于眾生如是， 故得腹平正。 菩薩及父母， 供養不疲倦， 是故彼眷屬， 常順如自身。 世尊諸長宿， 及有尊上者， 若承事彼等， 調柔心謙下， 是故彼眷屬， 隨順如自身。 彼無有分別， 一切平等心， 以四攝攝他， 能攝多眾生， 是故彼眷屬， 當得如自身。 教行諸善利， 于不思眾生， 是故彼眷屬， 隨順如自身。 和合菩提心， 于不思眾生， 是故彼眷屬， 隨順如自身。 彼等無不捨， 于諸眾生所， 故彼眷屬等， 隨順如自身。 于諸眾生等， 當共同一事， 是故諸眾生， 常共為眷屬。 己所有愛物， 能以施於他， 不念失分別， 是故多眷屬。」
爾時，無所有復以偈頌問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 云何彼念凈， 當有趣無邊？ 云何彼樂法， 亦不離正法？」
爾時，世尊以偈報曰：
「樂法者為說， 失法者令念， 不惱于眾生， 故
【現代漢語翻譯】 現代漢語譯本 于光明， 對於他們內心已經光明，因此腹部平正； 所有眾生界，沒有數量限制， 愛念眾生如同愛念自身，因此腹部平正； 父母對於一個孩子，常常生起憐憫之心， 對於所有眾生也像這樣，所以得到腹部平正。 菩薩和父母，供養他們從不疲倦， 因此他們的眷屬，常常順從如同自身。 世尊和各位長者，以及有尊貴地位的人， 如果侍奉他們，以調柔的心和謙卑的態度， 因此他們的眷屬，順從如同自身。 他們沒有分別心，對一切眾生都平等對待， 用四攝法（佈施、愛語、利行、同事）來攝受他人，能夠攝受眾多眾生， 因此他們的眷屬，應當如同自身。 教導修行各種善行利益，對於不思議的眾生， 因此他們的眷屬，順從如同自身。 以和合的菩提心（覺悟之心），對待不思議的眾生， 因此他們的眷屬，順從如同自身。 他們沒有不捨棄的，對於所有眾生， 所以他們的眷屬等，順從如同自身。 對於所有眾生等，應當共同做一件事， 因此所有眾生，常常共同成為眷屬。 自己所有喜愛的物品，能夠用來佈施給他人， 不執著于失去的分別念，因此擁有眾多眷屬。 當時，無所有菩薩復以偈頌問世尊說： 『您善於宣說這些語言，具備各種智慧， 我隨喜讚歎您所說的這些話，再次請問人中之上的世尊。 怎樣才能使他們的念頭清凈，從而趣向無邊的境界？ 怎樣才能使他們喜愛佛法，並且不離開正法？』 當時，世尊用偈頌回答說： 『為喜愛佛法的人宣說佛法，使失去佛法的人憶念佛法， 不惱害眾生，所以……』
【English Translation】 English version To the Light, Because their minds are already enlightened, their bellies are flat and even; All realms of sentient beings, without number, Cherishing others as oneself, therefore the belly is flat and even; Parents always feel compassion for their child, Treating all beings the same way, thus attaining a flat and even belly. Bodhisattvas and parents, tirelessly making offerings, Therefore, their family members always obey as if they were themselves. The World Honored One and all elders, and those of noble status, If they serve them with gentle hearts and humble attitudes, Therefore, their family members obey as if they were themselves. They have no discrimination, treating all beings equally, Using the four means of attraction (giving, kind speech, beneficial action, cooperation) to embrace others, able to gather many beings, Therefore, their family members should be like themselves. Teaching and practicing various beneficial deeds for inconceivable beings, Therefore, their family members obey as if they were themselves. With the harmonious Bodhi-mind (mind of enlightenment), treating inconceivable beings, Therefore, their family members obey as if they were themselves. They never abandon any sentient beings, Therefore, their family members and others obey as if they were themselves. For all sentient beings, they should work together on one thing, Therefore, all beings often become family members together. Being able to give away one's beloved possessions to others, Without clinging to the thought of loss, therefore having many family members. At that time, the Bodhisattva 'Without Possessions' again asked the World Honored One in verse: 'You are skilled at speaking these words, possessing all kinds of wisdom, I rejoice and praise what you have said, and again ask the World Honored One, the best among people. How can their thoughts be purified, so that they may proceed to boundless realms? How can they love the Dharma and not depart from the True Dharma?' At that time, the World Honored One replied in verse: 'For those who love the Dharma, speak the Dharma; for those who have lost the Dharma, remind them of the Dharma; Do not harm sentient beings, therefore...'
彼正念行。」
爾時，無所有菩薩復以偈，問於世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 云何聞法已， 常無有疑惑？ 若得五通已， 云何當不失？」
爾時，世尊以偈報言：
「令眾生無惑， 最上佛法中， 彼等聞無疑， 當得不失通。」
爾時，無所有菩薩復以偈頌，問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 云何諸菩薩， 常在諸佛前， 貪瞋一切種， 亦不能降伏？ 云何生煩惱？ 依何而對治， 復能有慚愧， 生已能寂靜？」
爾時，世尊以偈報言：
「恒常念諸佛， 亦無有所念， 不得於眾生， 彼等言菩提， 是故名菩薩， 恒常在佛前。 亦不壞煩惱， 亦不離諸佛， 猶如智慧人， 仰觀上虛空， 于中無身心， 彼無有別處， 何時彼智人， 觀看上虛空？ 彼時無餘念， 若身若心中。 如是護菩提， 彼于諸佛所， 不動身心等， 亦不遠諸佛， 無物妄分別， 發起欲等患， 無物不分別， 是故不可破。 有念現前生， 無念故無障， 舍已無實故， 覺已此等舍
【現代漢語翻譯】 現代漢語譯本：『他以正確的念頭行事。』
當時，無所有菩薩（Anabhilabdha Bodhisattva）再次以偈頌向世尊提問：
『善於宣說這些語言，具備各種智慧， 隨喜于這些言語，再次請問人中至尊。 如何聽聞佛法后，常常沒有疑惑？ 如果得到五神通后，如何才能不失去？』
當時，世尊以偈頌回答說：
『令眾生沒有疑惑，在最上的佛法中， 他們聽聞后沒有疑惑，就能得到不失去的神通。』
當時，無所有菩薩（Anabhilabdha Bodhisattva）再次以偈頌向世尊提問：
『善於宣說這些語言，具備各種智慧， 隨喜于這些言語，再次請問人中至尊。 如何諸菩薩，常在諸佛前， 貪瞋一切種，亦不能降伏？ 如何生煩惱？依何而對治， 復能有慚愧，生已能寂靜？』
當時，世尊以偈頌回答說：
『恒常憶念諸佛，也沒有任何念頭， 不執著于眾生，他們說菩提（Bodhi，覺悟）， 因此名為菩薩（Bodhisattva），恒常在佛前。 也不破壞煩惱，也不遠離諸佛， 猶如智慧之人，仰望上方虛空， 其中沒有身心，那裡沒有別處， 何時這位智者，觀看上方虛空？ 那時沒有其他念頭，無論身或心中。 如此守護菩提（Bodhi，覺悟），他在諸佛處所， 不動身心等，也不遠離諸佛， 沒有事物妄加分別，發起慾望等患， 沒有事物不加分別，因此不可破。 有念現前生，無念故無障， 舍已無實故，覺已此等舍。』
【English Translation】 English version: 'He acts with right mindfulness.'
At that time, Anabhilabdha Bodhisattva again asked the World Honored One in verse:
'Well spoken are these words, possessing all wisdom, Rejoicing in these words, I ask again the best among humans. How, after hearing the Dharma, can one always be without doubt? If one obtains the five supernormal powers, how can one avoid losing them?'
At that time, the World Honored One replied in verse:
'To cause beings to be without doubt, in the supreme Buddha-dharma, Those who hear without doubt will obtain the supernormal powers without losing them.'
At that time, Anabhilabdha Bodhisattva again asked the World Honored One in verse:
'Well spoken are these words, possessing all wisdom, Rejoicing in these words, I ask again the best among humans. How do the Bodhisattvas always remain before all the Buddhas? How can greed, hatred, and all kinds of afflictions not subdue them? How do afflictions arise? Upon what do they rely for treatment? And how can they have shame and remorse, and become peaceful after arising?'
At that time, the World Honored One replied in verse:
'Constantly mindful of all the Buddhas, yet without any thought, Not attached to beings, they speak of Bodhi (Enlightenment), Therefore, they are called Bodhisattvas (Enlightenment Beings), constantly before the Buddhas. Neither destroying afflictions, nor departing from the Buddhas, Like a wise person, looking up at the empty sky, In it, there is no body or mind, there is no other place, When does this wise person look at the empty sky? At that time, there are no other thoughts, whether in body or mind. Thus, protecting Bodhi (Enlightenment), he is in the presence of all the Buddhas, Without moving body or mind, and not far from the Buddhas, Without falsely discriminating things, giving rise to desires and other afflictions, Without not discriminating things, therefore, it cannot be broken. With thought arising in the present, without thought, therefore, there is no obstruction, Having relinquished it, because it is without substance, having awakened, these are relinquished.'
。」
爾時，無所有菩薩復以偈頌，問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣當化生， 菩薩常有樂， 諸佛說法時， 生諸蓮花中？」
爾時，世尊以偈報言：
「所有諸功德， 生死中有樂， 眾生於中生， 教諸佛法中， 所有波羅蜜， 于中一切教， 世間及出世， 令覺一切法。 一切諸法相， 無相無持者， 諸法如是住， 于中教眾生。 于空及無相， 無生中亦然， 世間無行處， 于中教眾生。 是故彼化生， 菩薩常有樂， 諸佛說法時， 生諸蓮花中。 如是修功德， 菩薩不毀者， 彼等不為難， 諸樂不思議。 修是功德已， 無能毀菩薩， 諸法中巧智， 彼無所不知。 于諸法自在， 決定見無疑， 為于眾生說， 攝取眾生故。」
爾時，無所有菩薩聞此偈已，隨喜此言，稱歎世尊，以偈問曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣婦人見， 變身為丈夫， 端正人喜見， 眾生皆愛樂？」
爾時，世尊以偈報言：
「所有婦人念， 婦人攀緣處， 婦人歌詠聲，
【現代漢語翻譯】 現代漢語譯本： 當時，無所有菩薩（Anabhilāpa Bodhisattva）再次以偈頌向世尊提問： 『善於宣說這些語言，具備一切智慧的佛陀， 我隨喜讚歎您所說的話語，再次向人中至上者請問。 是何因緣，使得化生（upapāduka）的菩薩常有快樂， 在諸佛說法的時候，菩薩能從蓮花中化生？』 當時，世尊以偈頌回答： 『所有這些功德，使得在生死輪迴中也有快樂， 眾生因此而化生，並在諸佛的教法中， 學習所有的波羅蜜（pāramitā，到彼岸），一切都在其中教導， 世間法和出世間法，都能覺悟一切法。 一切諸法的實相，是無相（alakṣaṇa）的，也沒有執持者， 諸法就這樣安住，並在此中教導眾生。 在空性（śūnyatā）和無相中，以及無生（anutpāda）中也是如此， 世間沒有可行之處，就在這其中教導眾生。 因此，那些化生的菩薩常有快樂， 在諸佛說法時，他們從蓮花中化生。 像這樣修習功德，菩薩不會毀壞這些功德， 他們不會遇到困難，所獲得的快樂不可思議。 修習這些功德之後，沒有人能夠毀壞菩薩， 他們在諸法中具有巧妙的智慧，沒有什麼不知道的。 對於諸法能夠自在，具有決定的見解而沒有懷疑， 爲了給眾生說法，爲了攝取眾生。』 當時，無所有菩薩聽了這些偈頌后，隨喜讚歎這些話語，稱讚世尊，並以偈頌提問： 『善於宣說這些語言，具備一切智慧的佛陀， 我隨喜讚歎您所說的話語，再次向人中至上者請問。 是何因緣，使得婦人見到后，能變身為丈夫， 相貌端正，令人喜見，眾生都喜愛？』 當時，世尊以偈頌回答： 『所有婦人的念頭，婦人所攀緣之處， 婦人的歌詠之聲，
【English Translation】 English version: At that time, Anabhilāpa Bodhisattva (無所有菩薩) further questioned the World Honored One with verses: 'Well spoken are these words, O Buddha, possessor of all wisdom, I rejoice in these words, and again ask the highest among men. What is the cause that transformationally born (upapāduka) Bodhisattvas always have joy, And when the Buddhas preach the Dharma, they are born in lotuses?' At that time, the World Honored One replied with verses: 'All these merits bring joy even in the cycle of birth and death, Beings are born because of them, and in the teachings of the Buddhas, They learn all the pāramitās (波羅蜜, perfections), everything is taught within them, Both worldly and supramundane, they awaken to all dharmas. The true nature of all dharmas is without characteristics (alakṣaṇa), and there is no holder, The dharmas abide thus, and within this, beings are taught. In emptiness (śūnyatā) and non-characteristics, and also in non-arising (anutpāda), There is no place to walk in the world, and within this, beings are taught. Therefore, those transformationally born Bodhisattvas always have joy, When the Buddhas preach the Dharma, they are born in lotuses. Having cultivated merits in this way, the Bodhisattvas do not destroy these merits, They do not encounter difficulties, and the joys they obtain are inconceivable. Having cultivated these merits, no one can destroy the Bodhisattvas, They possess skillful wisdom in all dharmas, and there is nothing they do not know. They are free in all dharmas, and have definite views without doubt, For the sake of preaching to beings, for the sake of gathering beings.' At that time, Anabhilāpa Bodhisattva, having heard these verses, rejoiced in these words, praised the World Honored One, and asked with verses: 'Well spoken are these words, O Buddha, possessor of all wisdom, I rejoice in these words, and again ask the highest among men. What is the cause that when women are seen, they can transform into men, With upright appearances, pleasing to see, and loved by all beings?' At that time, the World Honored One replied with verses: 'All the thoughts of women, the places where women cling, The sounds of women's songs,
于彼不共住。 皆不喜見聞， 不觸如毒器， 遠離如毒蛇， 常恐怖婦人。 不觸于諸女， 不勸受女身； 教轉女身故， 彼見成男身。 如是行行已， 正住於此行， 是故婦人見， 即變身為男。」
爾時，無所有菩薩聞說此已，隨喜此言復以偈問：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣眾生見， 能發菩提心， 而得不退轉， 乃至菩提座？」
爾時，世尊以偈報言：
「不說于小處， 唯說勝菩提， 是故眾生見， 即發菩提心。 若少分所有， 想行中眾苦， 如實無有處， 為諸眾生說。」
爾時無所有，復以偈頌，問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣見病者， 於此發慈心？」
爾時，世尊復以偈報：
「觀身是虛妄， 于中無所著， 此是世間藥， 是故脫眾患； 由此病者見， 須臾得除差， 于彼起慈心， 是故除諸患。」
爾時，無所有菩薩復問世尊，而說偈言：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣眾生見， 所有諸飢渴， 皆
【現代漢語翻譯】 現代漢語譯本：
不與她們共同居住。 都不喜歡見到或聽到她們，不接觸她們如同接觸有毒的器物， 遠離她們如同遠離毒蛇，常常對婦人感到恐懼。 不接觸任何女子，不勸人接受女身； 教導轉變女身的方法，她們見到就能轉成男身。 像這樣修行之後，正確地安住于這種修行， 所以婦人見到她們，立即轉變成為男身。
當時，無所有菩薩（Anupalabdhi Bodhisattva）聽聞這些話后，隨喜讚歎這些話，又用偈頌提問：
『善妙地說出這些話語，您是智慧具足的身體， 我隨喜讚歎這些話語，再次請問人中之上的您。 是何因緣，眾生見到您，就能發起菩提心（bodhicitta）， 並且得到不退轉，直至菩提座（bodhi-maṇḍa）？』
當時，世尊用偈頌回答說：
『我不說關於小處的事情，只說殊勝的菩提， 所以眾生見到我，立即發起菩提心。 如果少分的所有，在想和行中的眾苦， 如實地沒有這些地方，為諸眾生宣說。』
當時，無所有菩薩（Anupalabdhi Bodhisattva）又用偈頌，問世尊說：
『善妙地說出這些話語，您是智慧具足的身體， 我隨喜讚歎這些話語，再次請問人中之上的您。 是何因緣，見到病人，於此發起慈心？』
當時，世尊又用偈頌回答：
『觀察身體是虛妄的，其中沒有什麼可以執著的， 這是世間的良藥，因此能夠脫離各種疾病； 因此病人見到我，頃刻間就能痊癒， 對他們生起慈心，因此能夠消除各種疾病。』
當時，無所有菩薩（Anupalabdhi Bodhisattva）又問世尊，並用偈頌說：
『善妙地說出這些話語，您是智慧具足的身體， 我隨喜讚歎這些話語，再次請問人中之上的您。 是何因緣，眾生見到您，所有的飢餓和口渴，
【English Translation】 English version:
They do not dwell together with them. They all dislike seeing or hearing them, not touching them as if touching poisonous objects, Staying away from them as if staying away from poisonous snakes, constantly fearing women. They do not touch any women, nor do they encourage others to receive a female body; Teaching the method of transforming a female body, they can transform into a male body upon seeing them. Having practiced in this way, rightly abiding in this practice, Therefore, when women see them, they immediately transform into male bodies.
At that time, Anupalabdhi Bodhisattva (無所有菩薩) , having heard these words, rejoiced in these words and further asked with a verse:
'Well spoken are these words, you are a body complete with wisdom, I rejoice in these words, and ask again the best among humans. What is the cause that sentient beings, upon seeing you, can generate the Bodhi mind (bodhicitta), And attain non-retrogression, until the Bodhi seat (bodhi-maṇḍa)?'
At that time, the World Honored One (世尊) replied with a verse:
'I do not speak of small matters, but only of the supreme Bodhi, Therefore, sentient beings, upon seeing me, immediately generate the Bodhi mind. If there is a small portion of all, the sufferings in thought and action, In reality, there is no such place, to speak for all sentient beings.'
At that time, Anupalabdhi Bodhisattva (無所有菩薩) again asked the World Honored One (世尊) with a verse:
'Well spoken are these words, you are a body complete with wisdom, I rejoice in these words, and ask again the best among humans. What is the cause that upon seeing the sick, one generates loving-kindness (慈心) ?'
At that time, the World Honored One (世尊) again replied with a verse:
'Observing the body as illusory, with nothing to be attached to within it, This is the medicine of the world, therefore able to escape all illnesses; Therefore, when the sick see me, they are healed in an instant, Generating loving-kindness (慈心) towards them, therefore able to eliminate all illnesses.'
At that time, Anupalabdhi Bodhisattva (無所有菩薩) again asked the World Honored One (世尊), and spoke in verse:
'Well spoken are these words, you are a body complete with wisdom, I rejoice in these words, and ask again the best among humans. What is the cause that sentient beings, upon seeing you, all their hunger and thirst,
悉能除愈， 飽滿身充悅？」
爾時，世尊以偈報曰：
「常施多飲食， 復為說上法， 是故眾生見， 饑虛自然滅。」
爾時，無所有菩薩復問世尊，以偈頌曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣能離著， 斷滅及常等， 彼于中邊中， 亦復無依住？」
爾時，世尊以偈報言：
「不攀緣分別， 超越世語言， 知諸法平等， 彼得無染著。」
爾時，無所有菩薩復以偈頌，問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣見惡行， 能縛此世間， 舍一切諸趣， 能凈業思報？」
爾時，世尊以偈報曰：
「當近善知識， 若發菩提心， 是故離惡行， 當凈于佛智。」
爾時，無所有菩薩復以偈贊，問世尊曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 何緣想行智， 一切皆無有， 真實空法中， 彼當得無疑？ 何緣得辯才， 能分別諸句， 知于眾生行， 如是為說法？ 云何四輪中， 常得於彼住， 彼不墮八難， 當得此閑處？ 當取何頭陀， 當行何苦行
【現代漢語翻譯】 現代漢語譯本 『完全能夠消除治癒，使身體飽滿充滿喜悅嗎？』
這時，世尊用偈語回答說：
『經常佈施大量的飲食，又為他們宣說殊勝的佛法，因此眾生見到你，飢餓和虛弱自然就會消滅。』
這時，無所有菩薩（Anabhilabdha Bodhisattva）再次向世尊提問，用偈頌說道：
『善於宣說這些語言，具備各種智慧的身體，我隨喜讚歎這些話語，再次請問人中最尊貴者。 通過什麼因緣能夠脫離執著，斷滅斷見和常見等邪見，並且對於中間和邊緣，也都沒有任何依賴和執住？』
這時，世尊用偈語回答說：
『不攀緣和分別，超越世俗的語言，了知諸法平等，這樣就能獲得沒有染污和執著的狀態。』
這時，無所有菩薩（Anabhilabdha Bodhisattva）再次用偈頌，向世尊提問說：
『善於宣說這些語言，具備各種智慧的身體，我隨喜讚歎這些話語，再次請問人中最尊貴者。 通過什麼因緣見到惡行，能夠束縛這個世間，捨棄一切諸趣，能夠清凈業、思和果報？』
這時，世尊用偈語回答說：
『應當親近善知識，如果發起菩提心，因此遠離惡行，應當清凈佛的智慧。』
這時，無所有菩薩（Anabhilabdha Bodhisattva）再次用偈語讚歎，向世尊提問說：
『善於宣說這些語言，具備各種智慧的身體，我隨喜讚歎這些話語，再次請問人中最尊貴者。 通過什麼因緣，想、行、智，一切都空無所有，在真實的空性佛法中，他應當能夠得到無疑的證悟？ 通過什麼因緣得到辯才，能夠分辨各種語句，瞭解眾生的行為，像這樣為他們說法？ 在什麼樣的四輪中，能夠常常安住其中，他不墮入八難，能夠得到這個閑暇之處？ 應當採取什麼樣的頭陀行（dhūta），應當修行什麼樣的苦行？』
【English Translation】 English version 『[Are you] fully able to eliminate and heal, filling the body with joy?』
At that time, the World Honored One replied in verse:
『Constantly giving abundant food and drink, and also explaining the supreme Dharma for them, therefore, when beings see you, hunger and weakness will naturally disappear.』
At that time, Anabhilabdha Bodhisattva (無所有菩薩) again asked the World Honored One, saying in verse:
『Well spoken are these words, a body endowed with all wisdom, I rejoice in these words, and again ask the most excellent among people. By what cause can one be free from attachment, severing annihilationism and eternalism, and having no reliance or attachment to the middle and the extremes?』
At that time, the World Honored One replied in verse:
『Not clinging to conditions or discriminating, transcending worldly language, knowing that all dharmas are equal, one can attain a state without defilement or attachment.』
At that time, Anabhilabdha Bodhisattva (無所有菩薩) again asked the World Honored One in verse:
『Well spoken are these words, a body endowed with all wisdom, I rejoice in these words, and again ask the most excellent among people. By what cause, seeing evil deeds, can one bind this world, abandoning all destinies, and purifying karma, thoughts, and retribution?』
At that time, the World Honored One replied in verse:
『One should draw near to good spiritual friends, and if one generates the Bodhi mind, therefore, by staying away from evil deeds, one should purify the wisdom of the Buddha.』
At that time, Anabhilabdha Bodhisattva (無所有菩薩) again praised in verse, asking the World Honored One:
『Well spoken are these words, a body endowed with all wisdom, I rejoice in these words, and again ask the most excellent among people. By what cause are thought, action, and wisdom all empty and non-existent, and in the true Dharma of emptiness, should he attain enlightenment without doubt? By what cause does one obtain eloquence, able to distinguish various phrases, understanding the actions of beings, and teaching them the Dharma in this way? In what kind of four wheels can one constantly abide, so that he does not fall into the eight difficulties, and can obtain this leisure place? What kind of dhūta (頭陀) practice should one take up, and what kind of ascetic practice should one cultivate?』
， 彼無有惡悔， 又復無煩惱？」
爾時，世尊以偈報曰：
「眾生著想行， 說如陽焰義， 覺空無我已， 當解諸辯才。 覺實最勝義， 彼當離八難， 當滿四種輪， 菩薩善巧智。 抖擻諸有得， 不得上苦行， 知自我空已， 無復有疑悔。 諸法如虛空， 知已不著世， 覺顛倒義已， 當成佛菩提。」
爾時，無所有菩薩隨喜此言，復問世尊，以偈頌曰：
「善說此語言， 諸智具足體， 隨喜於此言， 復問人中上。 聞已到閑處， 當無所可住， 云何發菩提， 而名為最上？」
爾時，世尊復為解釋而說偈言：
「如是聞已發， 發已而不住， 彼上勝眾生， 當行勝菩提。 若行如是行， 彼無處可住， 當速覺菩提， 如人上射箭。 此是三行說， 若當覺如實， 如本性寂靜， 彼不行菩提。 若有為聲中， 所說於世間， 一切聲無故， 當知不為實。 無實中無發， 行亦不可得， 若能如是知， 彼行菩提行。 無行以行取， 亦不淺開敷， 無所覺知已， 彼行不可得。」
爾時，無所有菩薩以偈問曰：
「善說此語言， 諸智具足體
【現代漢語翻譯】 現代漢語譯本： 無有惡悔，又沒有煩惱嗎？
這時，世尊用偈語回答說：
『眾生執著于表象而行事，就像看到陽焰（yáng yàn）一樣，實際上並不存在。 覺悟到空性（kōng xìng）和無我（wú wǒ）之後，就能理解各種辯才（biàn cái）。 覺悟到真實的、最殊勝的意義，就能遠離八難（bā nán）， 圓滿四種輪（sì zhǒng lún），具備菩薩（pú sà）的善巧智慧。 擺脫各種執著，不追求極端的苦行（kǔ xíng）， 明白自我本空之後，就不會再有疑惑和後悔。 明白一切法（zhū fǎ）都如虛空（xū kōng）一樣，就不會執著於世間。 覺悟到顛倒的意義之後，就能成就佛菩提（fó pú tí）。』
這時，無所有菩薩（Wú suǒ yǒu pú sà）隨喜這些話，又問世尊（Shì zūn），用偈語說：
『您說得真好，具備各種智慧。 我隨喜您所說的話，再問您，人中之尊。 聽了這些話后，到了清靜的地方，應當無所執住。 怎樣發起菩提心（pú tí xīn），才能稱作最殊勝呢？』
這時，世尊（Shì zūn）再次解釋，用偈語說：
『像這樣聽聞之後發起菩提心（pú tí xīn），發起之後不住于任何地方， 這樣殊勝的眾生，才能行殊勝的菩提道（pú tí dào）。 如果這樣修行，就不會執著于任何地方， 就能像箭一樣迅速覺悟菩提（pú tí）。 這就是三行（sān xíng）的說法，如果能如實覺悟， 像本性一樣寂靜，就不會執著于菩提（pú tí）的修行。 如果在有為（yǒu wéi）的聲音中，有所說於世間， 一切聲音都是虛妄的，應當知道這不是真實的。 在無實（wú shí）之中沒有發起，修行也是不可得的， 如果能這樣理解，那就是在行菩提行（pú tí xíng）。 以無行（wú xíng）來取行（xíng），也不會淺顯地開悟， 無所覺知之後，修行就不可得了。』
這時，無所有菩薩（Wú suǒ yǒu pú sà）用偈語問道：
『您說得真好，具備各種智慧
【English Translation】 English version: Is he without evil remorse, and also without vexation?'
At that time, the World-Honored One (Shì zūn) replied in verse:
'Sentient beings act clinging to appearances, speaking as if seeing a mirage (yáng yàn), Having awakened to emptiness (kōng xìng) and no-self (wú wǒ), one should understand all eloquence (biàn cái). Having awakened to the true, most supreme meaning, he will be free from the eight difficulties (bā nán), He will fulfill the four wheels (sì zhǒng lún), possessing the skillful wisdom of a Bodhisattva (pú sà). Shaking off all attachments, not seeking extreme ascetic practices (kǔ xíng), Knowing that the self is empty, there will be no more doubt or regret. Knowing that all dharmas (zhū fǎ) are like empty space (xū kōng), one will not be attached to the world. Having awakened to the meaning of delusion, one will attain Buddha-bodhi (fó pú tí).'
At that time, the Bodhisattva 'Devoid of All' (Wú suǒ yǒu pú sà), rejoicing in these words, again asked the World-Honored One (Shì zūn) in verse:
'Well spoken are these words, embodying all wisdom, Rejoicing in these words, I ask again, O Supreme Among Men. Having heard this, upon reaching a quiet place, one should dwell nowhere. How does one generate bodhicitta (pú tí xīn), to be called the most supreme?'
At that time, the World-Honored One (Shì zūn) further explained, speaking in verse:
'Having heard thus, generate bodhicitta (pú tí xīn), and having generated it, dwell nowhere, That supreme being will walk the supreme path of bodhi (pú tí dào). If one walks in this way, he will dwell nowhere, He will quickly awaken to bodhi (pú tí), like a skilled archer shooting an arrow. This is the teaching of the three practices (sān xíng), if one awakens to it as it truly is, Like the inherent nature of stillness, he does not cling to the practice of bodhi (pú tí). If within the sound of conditioned existence (yǒu wéi), something is spoken to the world, All sounds are illusory, one should know that it is not real. In the unreal, there is no arising, and practice is unattainable, If one can understand in this way, he is walking the path of bodhi (pú tí xíng). Taking practice with non-practice (wú xíng), it is not a shallow unfolding, Having no awareness, practice is unattainable.'
At that time, the Bodhisattva 'Devoid of All' (Wú suǒ yǒu pú sà) asked in verse:
'Well spoken are these words, embodying all wisdom
， 隨喜於此言， 復問人中上。 何緣舍諸身， 當無一切苦， 平等到諸界， 當舍壽命行？ 若復右脅臥， 若結加趺坐， 或復起立住， 或復當合掌， 說甚深法時， 般若波羅蜜。 一切諸佛法， 不住寂諸法， 或見成佛時， 或讚歎諸法， 所有說諸法， 定意于彼聽。 當舍故身體， 後生新身體， 從家至於家， 生髮菩提心， 不迷調伏念， 一念正住定。」 「云何當捨命， 當復現神通？ 為我解此問， 無邊智聚者。」 「于中略當知， 如調伏所說， 所有諸功德， 無量不思議， 一切勝具足， 彼等當成就。 教師為我說， 如有實如相， 若聞是功德， 一切當供養。 當護十善已， 無疑于空法， 具四種梵行， 一切皆成就。 不得於六根， 及一切三界， 一切得自在， 所聞不生疑。 所有有為法， 當知皆如影， 應當如是知， 其影無有為。 無有為無影， 無說無分別， 無思無言說， 無慳無有施； 無為無影中， 無說無分別， 無思無言中， 無持戒破戒； 無為無影中， 無說無分別， 無思無言中， 無諍無忍者；
【現代漢語翻譯】 現代漢語譯本： 隨喜你所說的話，再次請教人中之尊。 是何因緣捨棄諸身，才能沒有一切痛苦， 在所有世界中平等，才能捨棄壽命的執行？ 如果右脅而臥，如果結跏趺坐， 或者起身站立，或者合掌， 宣說甚深佛法時，即是般若波羅蜜（prajna-paramita，智慧到彼岸）。 一切諸佛之法，不住于寂滅諸法， 或者見到成佛之時，或者讚歎諸法， 所有宣說的諸法，都要以定意去聽聞。 當捨棄舊的身體，之後生出新的身體， 從一個家到另一個家，生髮菩提心（bodhi-citta，覺悟之心）， 不迷惑于調伏的念頭，一念正直安住于禪定之中。 『如何才能捨棄生命，如何才能顯現神通？ 請為我解釋這個問題，擁有無邊智慧的聖者。』 『其中略微可知，如調伏者所說， 所有諸功德，無量不可思議， 一切殊勝都具足，他們都將成就。 教師為我說，如有真實之相， 若聽聞這些功德，一切都應當供養。 當守護十善業，無疑于空性之法， 具足四種梵行（brahma-carya，清凈行），一切都將成就。 不得執著於六根，以及一切三界， 一切都能得自在，所聽聞的不會產生懷疑。 所有有為法，應當知道都如幻影， 應當如是了知，其幻影無有作為。 無作為也無幻影，無說也無分別， 無思也無言說，無慳吝也無佈施； 在無為無影中，無說也無分別， 無思也無言中，無持戒也無破戒； 在無為無影中，無說也無分別， 無思也無言中，無諍訟也無忍辱；
【English Translation】 English version: Rejoicing in these words, I again ask the highest among men. What is the cause of abandoning these bodies, to be without all suffering, To be equal in all realms, to abandon the course of life? If lying on the right side, if sitting in the lotus position, Or standing upright, or with palms joined, When expounding the profound Dharma, it is the Prajna-paramita (prajna-paramita, perfection of wisdom). All the Buddhadharma, not abiding in the quiescent Dharmas, Or seeing the time of becoming a Buddha, or praising the Dharmas, All the Dharmas spoken, listen with a concentrated mind. When abandoning the old body, afterwards a new body is born, From one home to another, generating Bodhicitta (bodhi-citta, the mind of enlightenment), Not confused by the thought of taming, with one thought rightly abiding in Samadhi. 'How does one abandon life, how does one manifest supernatural powers? Please explain this question for me, O Sage with boundless wisdom.' 'In brief, it can be known, as the tamer has said, All the merits, immeasurable and inconceivable, All perfections are complete, they will all be accomplished. The teacher said to me, as it is in reality, If these merits are heard, all should be offered. When guarding the ten virtues, without doubt in the Dharma of emptiness, Possessing the four Brahma-caryas (brahma-carya, pure conduct), all will be accomplished. One should not be attached to the six senses, and all the three realms, Everything can be obtained freely, and no doubt will arise from what is heard. All conditioned Dharmas, should be known as illusions, One should know in this way, that the illusion is without action. Without action and without illusion, without speaking and without discrimination, Without thinking and without words, without stinginess and without giving; In inaction and illusion, without speaking and without discrimination, Without thinking and without words, without keeping precepts and without breaking them; In inaction and illusion, without speaking and without discrimination, Without thinking and without words, without strife and without patience;
無為無影中， 無說無分別， 無思無言中， 無懈無精進； 無為無影中， 無說無分別， 無思無言中， 無亂無禪定； 無為無影中， 無說無分別， 無思無言中， 無愚無智慧。 於時無影已， 更無有所見， 彼無所見已， 故言為無影。 亦非無有眼， 其眼凈無垢， 彼中無有物， 無物盲不見。 清凈當無物， 無名無清凈， 如是凈眼者， 清凈無所見。 所有影無有， 無有亦無有， 其空于空中， 于諸煩惱等。 現無當亦無， 若男若女二， 今無當亦無， 此等如虛空， 無思無分別。 若知如此者， 彼無有所著， 離諸身有住， 當求諸佛法。 如虛空無邊， 彼無所可住， 無住無攀緣， 隨意去而去。 如是摩訶薩， 當覺此方便， 不著於三界， 當行菩提行， 心及與身口， 常行為眾生。 不知體空虛， 猶如壓油輪， 彼等見行時， 不得於邊際， 令住不動法， 無所有住處。 數數見眾生， 受諸苦惱時， 于彼起悲心， 當行菩提行， 為諸眾生說， 如實真如相， 汝等離有為， 應覺于真實。 顛倒無智故， 無牢起
【現代漢語翻譯】 現代漢語譯本 在無為（Asamskrita，不造作，不依賴條件）和無影（無形）的狀態中，沒有言說，沒有分別。 在沒有思慮，沒有言語的狀態中，沒有懈怠，沒有精進。 在無為（Asamskrita，不造作，不依賴條件）和無影（無形）的狀態中，沒有言說，沒有分別。 在沒有思慮，沒有言語的狀態中，沒有散亂，沒有禪定。 在無為（Asamskrita，不造作，不依賴條件）和無影（無形）的狀態中，沒有言說，沒有分別。 在沒有思慮，沒有言語的狀態中，沒有愚癡，沒有智慧。 當處於無影（無形）的狀態時，不再有任何所見。 因為他沒有任何所見，所以才說是無影（無形）。 這並非是沒有眼睛，而是他的眼睛清凈沒有污垢。 在那其中沒有任何事物，沒有事物，所以（像盲人一樣）看不見。 清凈的狀態應當是沒有任何事物，沒有名稱，也沒有清凈本身。 像這樣清凈的眼睛，在清凈中沒有任何所見。 所有的影像是沒有的，連『沒有』這個概念也是沒有的。 它的空性存在於空性之中，存在於各種煩惱之中。 顯現的『無』應當也是沒有的，無論是男人還是女人這二者。 現在的『無』應當也是沒有的，這些都如同虛空一樣，沒有思慮，沒有分別。 如果知道是這樣，他就不會有任何執著，脫離了對身體存在的執著。 應當尋求諸佛的法。如同虛空沒有邊際，他沒有任何可以停留的地方，沒有停留，沒有攀緣。 隨意地來，隨意地去。像這樣的大菩薩（Mahasattva），應當覺悟這種方便法門，不執著於三界（Trailokya，欲界、色界、無色界）。 應當行菩薩行，用心、身、口，常常為眾生而行。 因為不知道身體的體性是空虛的，就像壓榨油的輪子一樣，當他們看見這種行為時，無法到達邊際，使他們安住在不動的法上，沒有任何可以安住的地方。 一次又一次地看見眾生，遭受各種痛苦煩惱時，對他們生起悲憫之心，應當行菩薩行，為眾生宣說如實的真如之相，你們應當脫離有為法，覺悟真實。 因為顛倒和沒有智慧，才會產生不牢固的（事物）。
【English Translation】 English version In the state of Asamskrita (unconditioned, not dependent on conditions) and without shadow (formless), there is no speaking, no differentiation. In the state of no thought, no speech, there is no laziness, no diligence. In the state of Asamskrita (unconditioned, not dependent on conditions) and without shadow (formless), there is no speaking, no differentiation. In the state of no thought, no speech, there is no distraction, no meditation. In the state of Asamskrita (unconditioned, not dependent on conditions) and without shadow (formless), there is no speaking, no differentiation. In the state of no thought, no speech, there is no ignorance, no wisdom. When in the state of without shadow (formless), there is no longer anything seen. Because he has nothing seen, therefore it is said to be without shadow (formless). This is not that there are no eyes, but his eyes are pure and without defilement. In that, there is nothing, no thing, so (like a blind person) cannot see. The state of purity should be without anything, without name, and without purity itself. Like this, pure eyes, in purity, there is nothing seen. All shadows are non-existent, even the concept of 'non-existent' is non-existent. Its emptiness exists in emptiness, exists in all kinds of afflictions. The appearing 'non-existence' should also be non-existent, whether it is man or woman, these two. The present 'non-existence' should also be non-existent, these are all like the void, without thought, without differentiation. If one knows it is like this, he will not have any attachment, detached from the attachment to the existence of the body. One should seek the Dharma of all Buddhas. Like the void without boundaries, he has nowhere to stay, no staying, no clinging. Come as you please, go as you please. Like this Mahasattva (great being), should awaken to this expedient means, not attached to the Trailokya (three realms: desire realm, form realm, formless realm). One should practice the Bodhisattva conduct, with heart, body, and mouth, always acting for sentient beings. Because they do not know that the nature of the body is empty, like a wheel for pressing oil, when they see this action, they cannot reach the boundary, causing them to dwell on the immovable Dharma, with no place to dwell. Again and again seeing sentient beings, suffering all kinds of afflictions, arising compassion for them, one should practice the Bodhisattva conduct, speaking to sentient beings the true Suchness, you should detach from conditioned dharmas, awaken to the truth. Because of inversion and lack of wisdom, unstable (things) arise.
牢思， 無牢身體中， 愚癡等味著。 此身常日別， 以飲食買贖， 彼不為自他， 虛妄受疲倦。 常與受樂時， 亦無念恩德， 無恩念羸弱， 宜應速捨去。 生死中受苦， 處所無有邊， 今亦不可得， 當亦不可得。 生死中多飲， 處所無有邊， 今亦不可得， 當亦不可得。 生死受戲樂， 處所無有邊， 今亦不可得， 當亦不可得。 生死多受喜， 處所無有邊， 今亦不可得， 當亦不可得。 承事此身已， 處所無有邊， 今亦不可得， 當亦不可得。 生死流轉中， 處所無有邊， 今亦不可得， 當亦不可得。 生死中多睡， 處所無有邊， 今亦不可得， 當亦不可得。 令此身受樂， 處所無有邊， 今亦不可得， 當亦不可得。 令此身受苦， 處所無有邊， 今亦不可得， 當亦不可得。 養育於此身， 處所無有邊， 今亦不可得， 當亦不可得。 此身起我所， 處所無有邊， 今亦不可得， 當亦不可得。 愛慾等流轉， 處所無有邊， 今亦不可得， 當亦不可得。 如無實無物， 顛倒常欺誑， 癡惑諸有為， 如是誑癡世。
【現代漢語翻譯】 現代漢語譯本 深思熟慮，卻沒有真實的身體存在其中， 愚癡就像美味一樣被貪戀著。 這個身體每天都在變化， 需要用飲食來買贖維持， 它既不為自己，也不為他人， 只是虛妄地承受疲倦。 常常在享受快樂的時候， 也不懂得感恩， 沒有感恩之心，身體又如此羸弱， 應該儘快捨棄它。 在生死輪迴中承受的痛苦， 地方沒有邊際， 過去不可得， 未來也不可得。 在生死輪迴中飲下的水， 地方沒有邊際， 過去不可得， 未來也不可得。 在生死輪迴中享受的戲樂， 地方沒有邊際， 過去不可得， 未來也不可得。 在生死輪迴中感受的喜悅， 地方沒有邊際， 過去不可得， 未來也不可得。 承事這個身體， 地方沒有邊際， 過去不可得， 未來也不可得。 在生死流轉之中， 地方沒有邊際， 過去不可得， 未來也不可得。 在生死輪迴中沉睡， 地方沒有邊際， 過去不可得， 未來也不可得。 爲了讓這個身體享受快樂， 地方沒有邊際， 過去不可得， 未來也不可得。 爲了讓這個身體承受痛苦， 地方沒有邊際， 過去不可得， 未來也不可得。 養育這個身體， 地方沒有邊際， 過去不可得， 未來也不可得。 這個身體產生『我所』（認為身體是屬於我的）， 地方沒有邊際， 過去不可得， 未來也不可得。 愛慾等煩惱不斷流轉， 地方沒有邊際， 過去不可得， 未來也不可得。 就像沒有真實的事物一樣， 顛倒的認知常常欺騙我們， 愚癡迷惑了所有有為法（saṃskṛta，有條件的事物）， 世界就是這樣被愚癡所欺騙。
【English Translation】 English version Thinking deeply, there is no real body within, Ignorance is savored like a delicious flavor. This body changes daily, And needs to be redeemed with food and drink, It is neither for oneself nor for others, Vainly enduring fatigue. Often, when enjoying pleasure, There is no thought of gratitude, Without gratitude, and the body so weak, It should be quickly abandoned. The suffering endured in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. The water drunk in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. The entertainment enjoyed in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. The joy felt in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. Serving this body, The places are without limit, The past is unattainable, The future is also unattainable. In the cycle of transmigration (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. Sleeping in the cycle of birth and death (saṃsāra), The places are without limit, The past is unattainable, The future is also unattainable. To let this body enjoy pleasure, The places are without limit, The past is unattainable, The future is also unattainable. To let this body endure suffering, The places are without limit, The past is unattainable, The future is also unattainable. Nurturing this body, The places are without limit, The past is unattainable, The future is also unattainable. This body gives rise to 『mine』 (mama, the sense of ownership), The places are without limit, The past is unattainable, The future is also unattainable. Desire and other afflictions flow continuously, The places are without limit, The past is unattainable, The future is also unattainable. Like unreal things, Inverted perceptions constantly deceive us, Ignorance deludes all conditioned phenomena (saṃskṛta), The world is thus deceived by ignorance.
猶如癡小兒， 為他所欺誑， 如是愚無智， 以虛事所誑。 無實誑愚蒙， 不知無實故， 當受虛妄苦， 癡意起毒想。 自然于自身， 自然自合苦， 猶如惡行故， 后自受形首。 心思已出言， 身作非善事， 其思無所有， 言說亦無事， 其聲無過去， 過去亦復無， 過去我何說？ 亦無有實相。 若有如是知， 身心如是觸， 彼即戒行具， 不生諸惡道。 此等四種偈， 舊作十億數， 往昔別生中， 求勝菩提故， 我聞此等偈， 未曾墮惡道， 當逢事諸佛， 無量人中雄。 我過去次第， 值遇然燈佛， 彼時觸如是， 於後我得記。 我為眾生說， 於後住佛智， 我無所可取， 愚癡不受教。 嗚呼眾生鈍！ 盲冥癡無智， 能盡苦因緣， 授之不肯欲， 無智不肯取， 樂小法眾生， 不取于大法。 若得世間樂， 及解脫世間， 常生世間眼， 授彼而不取。 得聞於此偈， 若如是住已， 於世無分別。 我於世間中， 寂靜無所著， 當脫一切苦， 而得不動樂。」
爾時，眾中有不調伏怨仇害人者，在彼眾中從坐而起，偏袒右邊整衣服已
【現代漢語翻譯】 現代漢語譯本 就像無知的孩童， 被他人欺騙愚弄，如同愚昧無智的人， 被虛假的事物所迷惑。沒有真實卻欺騙愚昧的人， 因為不知道事物虛幻不實， 所以應當承受虛妄的痛苦， 愚癡的心意產生惡毒的想法。 自然而然地，自身， 自然而然地承受痛苦， 就像因為做了惡行， 最終自己承受刑罰。 心思已經產生言語， 身體做了不好的事情， 其心思其實空無所有， 言語也毫無意義， 其聲音沒有過去， 過去也已經不存在， 過去的我還說什麼呢？ 也沒有真實的相狀。 如果有人這樣理解， 身心如此接觸事物， 那他就具備了戒行， 不會墮入各種惡道。 這四句偈語， 過去曾說過十億次， 在過去不同的生命中， 爲了追求殊勝的菩提（bodhi，覺悟）， 我聽聞這些偈語， 從未墮入惡道， 將來會遇到諸佛（Buddha，覺悟者）， 無數人中的英雄。 我過去依次地， 值遇燃燈佛（Dipamkara Buddha，過去佛之一）， 那時接觸事物就是這樣， 之後我得到了授記。 我為眾生宣說， 之後安住于佛智（Buddha-jnana，佛的智慧）， 我沒有什麼可以執取的， 愚癡的人不接受教誨。 唉！眾生多麼愚鈍！ 盲昧昏暗癡愚無智， 能夠斷盡痛苦的因緣， 教給他們卻不肯接受， 沒有智慧不肯採納， 貪圖小法的眾生， 不接受大法。 如果能得到世間的快樂， 以及解脫世間的方法， 常能生出世間的智慧之眼， 教給他們卻不肯接受。 聽聞這些偈語， 如果能這樣安住， 對於世間就沒有分別心。 我在世間中， 寂靜無所執著， 將脫離一切痛苦， 而得到不動的快樂。 那時，大眾中有一個不調伏、怨恨、想要加害他人的人，在那大眾中從座位上站起來，袒露右肩整理衣服。
【English Translation】 English version Like a foolish child, Deceived and misled by others, so are the foolish and unwise, Deluded by false things. Without reality, they deceive the ignorant, Because they do not know the unreality of things, They should endure the suffering of falsehood, Foolish intentions give rise to poisonous thoughts. Naturally, oneself, Naturally endures suffering, Just like because of doing evil deeds, Eventually, one suffers punishment oneself. Thoughts have already produced words, The body has done bad things, Its thoughts are actually empty and without substance, Words are also meaningless, Its sound has no past, The past also no longer exists, What can I say about the past? There is also no real form. If someone understands this way, The body and mind touch things in this way, Then he possesses precepts and conduct, And will not fall into various evil paths. These four verses, Have been said ten billion times in the past, In different lives in the past, In order to pursue supreme bodhi (覺悟, enlightenment), I have heard these verses, And have never fallen into evil paths, In the future, I will encounter all Buddhas (覺悟者, enlightened ones), Heroes among countless people. In the past, I successively, Encountered Dipamkara Buddha (燃燈佛, one of the past Buddhas), At that time, touching things was like this, Afterwards, I received a prediction. I speak for sentient beings, Afterwards, I dwell in Buddha-jnana (佛智, Buddha's wisdom), I have nothing to grasp, Foolish people do not accept teachings. Alas! How dull sentient beings are! Blind, ignorant, foolish, and unwise, Able to exhaust the causes and conditions of suffering, Giving it to them, but they are unwilling to accept it, Without wisdom, they are unwilling to adopt it, Sentient beings who crave small dharmas, Do not accept the great dharma. If one can obtain worldly happiness, As well as the method to liberate from the world, Often give rise to the eye of worldly wisdom, Giving it to them, but they are unwilling to accept it. Hearing these verses, If one can dwell in this way, Then there is no discrimination in the world. In this world, I am silent and unattached, I will be free from all suffering, And obtain immovable happiness. At that time, among the assembly, there was an untamed, resentful person who wanted to harm others. He rose from his seat in the assembly, bared his right shoulder, and adjusted his clothes.
，作如是念：「當以何事供養世尊？其世尊者，具足法身，不可少物而用供養。如是大德具足法身，然我今者，於世間中先有暗障，今見世尊，及無所有菩薩所問，世尊解釋得聞法要，我已得於一切法中無有障礙，已滅黑暗照曜世間。我今自見已生天眼已得五通，我今已得脫諸苦惱，我見自身所著衣服皆有血污，我於今者若以此衣覆世尊上，唯恐不任如來所受。愿佛威神令我更得勝物奉施，供養世尊當用奉事，如是最勝大德法身。如此眾生具足難有。」
是噁心難調怨仇害人者，起如是愿，欲信入佛如來大德神通。念時，彼左手中自然而有一篋天花，柔軟潤澤過於諸天，眾香自燒；于右手中，上衣下衣自然而生，歡喜踴躍遍滿其身，更于諸佛大德神通更求信入。彼時即見十方無量世界諸佛皆放光明。爾時，彼復作如是念：「嗚呼！諸佛不可思議，大德神通不可稱量無有等等。愿諸眾生信佛大德，自身觸已皆得行愿。」即以上衣及以下衣而覆佛上，以彼天花如是再三散於佛上。于虛空中，莖上葉下而成花蓋。然彼復生第二花篋，亦生第二上衣下衣。彼復歡喜踴躍無量遍滿其身，即作是念：「若佛聽我以此花散此無量佛，及以此等上衣下衣覆諸佛上。愿我生信諸佛世尊，愿勿令我當有悔意而不成施。」
則聞
【現代漢語翻譯】 現代漢語譯本：他這樣想道：『我應當用什麼來供養世尊呢？世尊具足法身（Dharmakaya，佛的法性之身），不需要任何微小的物品來供養。像這樣的大德具足法身，然而我如今在世間中先有暗障，現在見到世尊，以及無所有菩薩（the Bodhisattva of Non-Possession）所問，世尊解釋，我得以聽聞佛法要義，我已經得到在一切法中沒有任何障礙，已經滅除黑暗照耀世間。我現在自己見到已經生出天眼（divine eye），已經得到五神通（five supernormal powers），我現在已經脫離各種苦惱，我看到自己所穿的衣服都沾有血污，我如今如果用這件衣服覆蓋在世尊身上，恐怕不能勝任如來的接受。愿佛陀的威神，讓我能夠得到更好的物品奉獻，供養世尊，應當用以奉事，像這樣最殊勝的大德法身。像這樣的眾生具足難得的品質。』 這個心懷惡意、難以調伏、怨恨仇視他人的人，生起這樣的願望，想要信入佛陀如來大德神通。當他這樣想的時候，他的左手中自然而然地出現一個裝滿天花的花篋，柔軟潤澤勝過諸天之花，自帶各種香氣燃燒；在他的右手中，上衣下衣自然而然地產生，歡喜踴躍遍滿他的全身，更加對諸佛大德神通生起信入之心。那時，他立即見到十方無量世界的諸佛都放出光明。當時，他又這樣想道：『嗚呼！諸佛不可思議，大德神通不可稱量沒有等等。愿一切眾生信佛大德，自身接觸之後都能得到行愿。』隨即用上衣以及下衣覆蓋在佛陀身上，用那些天花這樣再三地散在佛陀身上。在虛空中，花莖朝上葉子朝下，形成花蓋。然後他又生出第二個花篋，也生出第二套上衣下衣。他再次歡喜踴躍無量遍滿他的全身，隨即這樣想道：『如果佛陀允許我用這些花散在無量諸佛身上，以及用這些上衣下衣覆蓋在諸佛身上。愿我生起對諸佛世尊的信心，愿不要讓我有後悔的想法而不能完成佈施。』 隨即聽到...
【English Translation】 English version: He thought to himself: 'What should I use to make offerings to the World-Honored One? The World-Honored One possesses the Dharmakaya (the Body of the Dharma, the body of the Buddha's Dharma nature), and does not need any small objects to be offered. Such a great virtuous one possesses the Dharmakaya, but I now have darkness and obstacles in the world. Now I see the World-Honored One, and the questions asked by the Bodhisattva of Non-Possession, which the World-Honored One explained, allowing me to hear the essence of the Dharma. I have already attained freedom from all obstacles in all dharmas, and have extinguished the darkness, illuminating the world. I now see for myself that I have developed the divine eye, and have attained the five supernormal powers. I have now escaped all suffering. I see that the clothes I am wearing are stained with blood. If I were to cover the World-Honored One with these clothes now, I fear they would not be worthy of the Thus Come One's acceptance. May the Buddha's divine power allow me to obtain even better objects to offer, to make offerings to the World-Honored One, and to serve such a supreme virtuous one who possesses the Dharmakaya. Such beings possess rare and difficult qualities.' This malicious, difficult-to-tame, resentful, and hateful person, arose with such a wish, wanting to believe in the Buddha, the Thus Come One's great virtuous spiritual powers. As he thought this, a flower casket filled with heavenly flowers naturally appeared in his left hand, soft and moist, surpassing all heavenly flowers, with various fragrances burning on their own. In his right hand, upper and lower garments naturally appeared, and joy and elation filled his entire body. He further sought to believe in the spiritual powers of all the Buddhas and great virtuous ones. At that time, he immediately saw all the Buddhas in the ten directions of immeasurable worlds emitting light. At that time, he again thought to himself: 'Alas! The Buddhas are inconceivable, and the great virtuous spiritual powers are immeasurable and without equal. May all sentient beings believe in the Buddha's great virtue, and may they all attain their vows and practices upon touching themselves.' Immediately, he covered the Buddha with the upper and lower garments, and scattered those heavenly flowers upon the Buddha again and again. In the empty space, the stems were up and the leaves were down, forming a flower canopy. Then, he produced a second flower casket, and also produced a second set of upper and lower garments. He was again filled with immeasurable joy and elation, and immediately thought: 'If the Buddha allows me to scatter these flowers upon the immeasurable Buddhas, and to cover all the Buddhas with these upper and lower garments, may I generate faith in all the World-Honored Buddhas, and may I not have any regrets and fail to complete the giving.' Then he heard...
空中如是聲言：「汝善男子！汝應普散此諸如來。善男子！一切諸佛同一法身。諸佛世尊于諸法中、于諸物中無嫉妒意。善男子！諸佛世尊受用果報，于諸物中無染著故。」
彼作是念：「今者世尊已聽許我。」即以諸花及上下衣，遙散無量諸佛世尊。見彼花衣于諸佛上，在虛空中作蓋而住，及見彼衣在諸佛前，即生愛樂歡喜踴躍，四支投地禮世尊足，舐世尊足而為頂禮。彼復見身頂禮諸佛，及釋迦牟尼佛。
時彼諸世尊，及釋迦牟尼佛，皆以右手摩其頭言：「起！善男子！汝今已生無量福聚。」
彼則起已，唯見釋迦牟尼如來，彼則問言：「世尊！彼等無量諸佛世尊！今何所在？我不復見。」
佛言：「善男子！此是諸佛大德法身具足，無所得故，汝今應信。」
彼作是念：「嗚呼諸佛不可思議！有如是色見大法體。」頂禮佛足右繞三匝，在一面住合掌向佛，白言世尊：「我是噁心難調怨仇殺人害者。唯然，世尊！如我先作令此眾知。世尊！我為此眾生等故如是說。此等聞已，當起厭離如是等惡，如先所有毒害嚴熾。若諸眾生，有見我時恐怖馳走。世尊！我於今朝，取合死者十丈夫殺，嚙壞彼項即飲彼血。世尊！我時以人血醉，噁心更增更求害人。然我求時在王舍城，漸漸遊行至東
【現代漢語翻譯】 現代漢語譯本：空中傳來這樣的聲音：『善男子！你應該普遍地向這些如來（Tathagata，如實而來的人）散花。善男子！一切諸佛（Buddha，覺悟者）具有同一法身（Dharmakaya，佛法的體現）。諸佛世尊（Bhagavan，世尊）對於一切法（Dharma，宇宙真理）和一切事物，都沒有嫉妒之心。善男子！諸佛世尊享受果報，對於一切事物都沒有染著。』 他這樣想著：『現在世尊已經允許我了。』於是用各種鮮花和身上的衣服，遙遠地散向無量諸佛世尊。他看見那些鮮花和衣服在諸佛上方，在虛空中形成傘蓋而停留，又看見那些衣服在諸佛面前，心中生起愛慕、歡喜和踴躍，四肢伏地禮拜世尊的腳，用舌頭舔世尊的腳作為頂禮。 他又看見自己的身體頂禮諸佛，以及釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）。 這時，那些世尊和釋迦牟尼佛，都用右手摩他的頭說：『起來！善男子！你現在已經產生了無量的福德。』 他於是起身，只看見釋迦牟尼如來，便問道：『世尊！那些無量的諸佛世尊，現在在哪裡？我再也看不見了。』 佛說：『善男子！這是諸佛的大德法身具足，因為沒有執著于任何事物，所以你現在應該相信。』 他這樣想著：『啊！諸佛真是不可思議！竟然有這樣的色身（Rupakaya，佛的化身）可以見到大法體（Dharmadhatu，宇宙的本體）。』他頂禮佛足，右繞三圈，站在一旁合掌向佛，稟告世尊：『我是噁心難調、充滿怨恨、殺人害命的人。唯愿世尊，讓我像我先前所做的那樣告訴大家。世尊！我爲了這些眾生，才這樣說。他們聽了之後，應當厭惡像我這樣的惡行，就像先前那樣對毒害感到恐懼。如果眾生看見我，就會恐懼地逃走。世尊！今天早上，我殺了十個本該被處死的人，咬斷他們的脖子，喝他們的血。世尊！我當時喝了人血，更加醉醺醺的，噁心也更加強烈，更加想要害人。我尋找目標時，從王舍城（Rajagrha，古印度城市）漸漸地走到了東方』
【English Translation】 English version: A voice declared in the sky: 'Good man! You should universally scatter these Tathagatas (Tathagata, The one who has thus come). Good man! All Buddhas (Buddha, Awakened one) possess the same Dharmakaya (Dharmakaya, the embodiment of the Dharma). The Bhagavan Buddhas (Bhagavan, The Blessed One) have no jealousy towards any Dharma (Dharma, cosmic truth) or any object. Good man! The Bhagavan Buddhas enjoy the fruits of their actions, yet they are not attached to any object.' He thought to himself: 'Now the Bhagavan has permitted me.' Immediately, he scattered various flowers and his upper and lower garments towards the immeasurable Bhagavan Buddhas. He saw those flowers and garments above the Buddhas, forming canopies in the sky, and he saw those garments before the Buddhas. He felt love, joy, and elation, prostrated with his four limbs on the ground, worshiping the feet of the Bhagavan, and licking the feet of the Bhagavan as a supreme act of reverence. He also saw his body prostrating before the Buddhas and Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism). At that time, those Bhagavans and Sakyamuni Buddha all stroked his head with their right hands and said: 'Arise! Good man! You have now generated immeasurable merit.' He then arose and saw only Sakyamuni Tathagata. He asked: 'Bhagavan! Where are those immeasurable Bhagavan Buddhas now? I no longer see them.' The Buddha said: 'Good man! This is the complete Dharmakaya of the great virtues of the Buddhas. Because they are not attached to anything, you should now have faith.' He thought: 'Alas! The Buddhas are inconceivable! To have such a Rupakaya (Rupakaya, the body of the Buddha) to see the Dharmadhatu (Dharmadhatu, the essence of the universe).' He bowed at the Buddha's feet, circumambulated him three times to the right, stood to one side with his palms joined, and said to the Bhagavan: 'I am a person with an evil mind, difficult to tame, full of resentment, a murderer and a harm-doer. I beseech you, Bhagavan, let me tell this assembly what I have done before. Bhagavan! I say this for the sake of these beings. After hearing this, they should detest evil deeds like mine, just as they fear poison. If beings see me, they will run away in terror. Bhagavan! This morning, I killed ten men who were to be executed, bit their necks, and drank their blood. Bhagavan! I was drunk on human blood, and my evil mind grew stronger, and I sought to harm more people. As I searched, I gradually traveled from Rajagrha (Rajagrha, an ancient Indian city) to the east.'
北分。於時我見王舍城中，有多人眾遊行在路，我則背面在遠而住，恐彼見我生怖回還。
「世尊！時彼人眾出王舍城，皆共往詣毗富羅山，到已上山。我時復見多有俱致那由他百千諸天遍滿，不得邊際。世尊！我于彼時不見有一能於世尊功德光明，眾相諸色形貌長短，若寬廣等能有勝者。世尊！我自見身最為卑賤，我于爾時即于自身生穢惡想，生輕弱想、不如物想。我于爾時毀辱自身，我今無利我今惡活，我于如是多人眾中，最為下賤最為穢惡，最為不如最為嚴熾。
「世尊！我于爾時厭惡自身如是羞愧，若此大地容受我者即便入中。唯然，世尊！我于爾時則聞空中如是聲言：『汝善男子！但信諸佛大德法身。汝當得離此下類身。』我于爾時如是思惟，正念根中念于諸佛大德法身。如是念時復聞虛空如是聲言：『善男子！汝當莫瞬諦觀世尊，汝觀察時即當得入諸佛體中，當信當得。』
「世尊！我于彼時合掌不瞬瞻仰世尊，即見世尊諸毛孔中出大蓮花，眾寶所成有無量色，金色無邊色諸蓮花等，大如車輪從身中出。彼花臺中皆有諸佛，如釋迦如來諸相具足，皆于中坐遍滿虛空，無有眾生能障礙者，于日光明亦無能障。
「世尊！我于彼時即生最勝歡喜踴躍，此是諸佛神通之力。我于彼時生
【現代漢語翻譯】 現代漢語譯本：那時，我在王舍城中看見許多人在路上，我便背過身遠遠地站著，害怕他們看見我而心生恐懼，轉身離開。
『世尊！當時那些人眾出了王舍城，一同前往毗富羅山（Vipula Mountain），到達后便上山。我那時又看見許多俱致那由他（koti-niyuta）百千諸天遍滿虛空，沒有邊際。世尊！我于那時沒有看見任何一個能在世尊的功德光明、眾相、諸色、形貌、長短、寬廣等方面勝過您。世尊！我自覺自身最為卑賤，我于那時便對自身生起厭惡的想法，生起輕視、不如其他事物的想法。我于那時感到羞愧，認為自己沒有利益，活著也沒有意義，我在如此眾多的人群中，最為卑賤，最為污穢，最為不如，最為令人厭惡。
『世尊！我于那時厭惡自身，感到如此羞愧，如果大地能夠容納我，我便想鉆入其中。然而，世尊！我于那時聽見空中傳來這樣的聲音：『你這善男子！但要相信諸佛的大德法身。你應當能夠脫離這下劣之身。』我于那時如此思惟，以正念專注于諸佛的大德法身。如此專注于諸佛法身時，又聽見虛空中傳來這樣的聲音：『善男子！你應當不要眨眼，仔細地觀察世尊，你觀察時就能夠進入諸佛的身體之中，應當相信，應當能夠做到。』
『世尊！我于那時合掌，不眨眼地瞻仰世尊，便看見世尊的每一個毛孔中都生出巨大的蓮花，由各種珍寶構成，有無量的顏色，金色的、無邊的各種顏色的蓮花等，大如車輪，從世尊的身體中生出。那些蓮花臺中都有諸佛，如同釋迦如來（Sakyamuni Buddha）一樣，諸相具足，都坐在蓮花臺中，遍滿虛空，沒有眾生能夠阻礙，對於太陽的光明也沒有任何阻礙。
『世尊！我于那時便生起最殊勝的歡喜和踴躍，這都是諸佛神通的力量。我于那時生起
【English Translation】 English version: At that time, I saw many people in Rajagriha (Wangshecheng) on the road, so I turned my back and stood far away, fearing that they would be frightened upon seeing me and turn back.
'World Honored One! At that time, those people left Rajagriha and went together to Mount Vipula (Pīpula Mountain), and after arriving, they ascended the mountain. At that time, I also saw many kotis-niyutas (俱致那由他) of hundreds of thousands of devas (諸天) filling the space, without limit. World Honored One! At that time, I did not see anyone who could surpass the World Honored One in terms of meritorious virtues, light, characteristics, various colors, form, length, width, and so on. World Honored One! I felt that my own body was the most lowly, and at that time, I developed a sense of disgust towards myself, a sense of being insignificant and inferior to other things. At that time, I felt ashamed, thinking that I had no benefit and that living was meaningless. Among so many people, I was the most lowly, the most defiled, the most inferior, and the most repulsive.'
'World Honored One! At that time, I loathed myself and felt so ashamed that I wished the earth would swallow me up. However, World Honored One! At that time, I heard a voice in the sky saying, 'Good man! Just have faith in the great virtuous Dharmakaya (法身) of all Buddhas. You should be able to escape this inferior body.' At that time, I thought in this way, focusing my mindfulness on the great virtuous Dharmakaya of all Buddhas. While focusing on the Buddhas' Dharmakaya, I again heard a voice in the sky saying, 'Good man! You should not blink, but carefully observe the World Honored One. When you observe, you will be able to enter the bodies of all Buddhas. You should believe, you should be able to do it.'
'World Honored One! At that time, I joined my palms and gazed at the World Honored One without blinking. Then I saw great lotus flowers emerging from every pore of the World Honored One, made of various treasures, with immeasurable colors, golden and boundless colors, and so on. The lotus flowers were as large as chariot wheels, emerging from the World Honored One's body. In the center of those lotus flowers were all the Buddhas, like Shakyamuni Buddha (釋迦如來), complete with all characteristics, all sitting in the lotus flower centers, filling the space, with no sentient being able to obstruct them, and with no obstruction to the light of the sun.
'World Honored One! At that time, I felt the most supreme joy and elation, which was all due to the power of the Buddhas' supernatural abilities. At that time, I felt
清凈已見佛世尊，如是觀時即見所有諸世界中無佛出處，即住彼間而為說法攝諸菩薩，無著無作，無有熱惱，空無所有，無言無說，無有所住。于彼時中多有俱致那由他等百千眾生髮菩提心，離顛倒法信無言空，于多億劫住菩提中，我如是知。亦不知晝亦不知夜，不知半月一月年節，我如是知。
「于彼時中，我聞般若波羅蜜法，無染著處，無言無說。我于彼時聞如是法，所有法相無有染著，無有言說，聞是法已不見自身，無知無得，亦無處所。當於彼時有如來像出現我前，于彼時間即自見身及見諸佛，還復來入於世尊身，不見世尊身，不見世尊身有增減，不見世尊住處有暗。」
佛告彼言：「汝善男子！此是彼等諸佛如來大神通力。」
彼難調者而白佛言：「唯然，世尊！我今于佛大神通力更無有疑。我無疑故，見於無量諸菩薩等身皆金色，有三十二大人之相，持諸音樂種種香花甚可悅樂，禮拜世尊奉獻供養，以彼香花散佛上已，聞無所有所問法已，歡喜踴躍遍滿其身，即自稱歎欣慶而去。世尊！我于彼時作如是念：『此是諸佛神通之力，無有眾生得邊際者。我于彼時還入思惟諸佛神通，思求此時見此聽眾，比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅、伽
【現代漢語翻譯】 現代漢語譯本： 清凈地見到佛世尊（Buddha World-Honored One），像這樣觀察時，就能見到所有世界中沒有佛出現的地方，就住在那裡為他們說法，攝受諸菩薩，沒有執著沒有造作，沒有熱惱，空無所有，沒有言語沒有述說，沒有住所。在那時，有很多俱致（koti，千萬）、那由他（nayuta，億）等百千眾生髮起菩提心，遠離顛倒之法，相信無言的空性，在多億劫中安住于菩提之中，我是這樣知道的。我也不知道白天也不知道夜晚，不知道半月一月年節，我是這樣知道的。
『在那時，我聽聞般若波羅蜜（Prajna Paramita，智慧到彼岸）法，沒有染著之處，沒有言語沒有述說。我于那時聽聞這樣的法，所有法的表相都沒有染著，沒有言說，聽聞此法后不見自身，沒有知覺沒有獲得，也沒有處所。當於那時有如來（Tathagata，佛的稱號）像出現在我面前，在那時就自己見到身體以及見到諸佛，又回來進入世尊（World-Honored One）的身中，不見世尊的身，不見世尊的身有增減，不見世尊的住處有黑暗。』
佛告訴他說：『你這位善男子！這是那些諸佛如來（Tathagata）的大神通力。』
那位難以調伏者對佛說：『是的，世尊！我現在對於佛的大神通力不再有任何懷疑。我因為沒有懷疑，見到無量諸菩薩等，身體都是金色，有三十二大丈夫相，拿著各種音樂和各種香花，非常令人喜悅，禮拜世尊，奉獻供養，用那些香花散在佛的身上之後，聽聞無所有所問之法后，歡喜踴躍遍滿全身，就自己稱讚欣慶而去。世尊！我于那時作這樣的念頭：『這是諸佛的神通之力，沒有眾生能夠達到邊際的。』我于那時還進入思惟諸佛神通，思求此時見到這些聽眾，比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、天（deva，天神）、龍（naga，龍族）、夜叉（yaksa，夜叉）、乾闥婆（gandharva，香神）、阿修羅（asura，阿修羅）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）。』
【English Translation】 English version: Having purely seen the Buddha World-Honored One, when observing in this way, one can see all the worlds where no Buddha appears, and dwell there to preach the Dharma, gathering all Bodhisattvas, without attachment, without action, without affliction, empty and without anything, without words, without speech, without any dwelling place. At that time, many kotis (koti, ten million), nayutas (nayuta, hundred million), and other hundreds of thousands of beings generate Bodhicitta (the mind of enlightenment), depart from inverted dharmas, believe in the unspoken emptiness, and abide in Bodhi for many eons. This is how I know. I also do not know day or night, nor do I know half-month, month, or yearly festivals. This is how I know.
'At that time, I heard the Prajna Paramita (Prajna Paramita, perfection of wisdom) Dharma, without any place of attachment, without words, without speech. At that time, I heard such Dharma, and all the appearances of dharmas had no attachment, no speech. After hearing this Dharma, I did not see myself, without knowing, without obtaining, and without any place. At that time, an image of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) appeared before me. At that time, I saw my own body and saw all the Buddhas, and then returned and entered the body of the World-Honored One. I did not see the body of the World-Honored One, I did not see any increase or decrease in the body of the World-Honored One, and I did not see any darkness in the dwelling place of the World-Honored One.'
The Buddha told him, 'You good man! This is the great supernatural power of those Buddhas and Tathagatas.'
That difficult-to-tame one said to the Buddha, 'Yes, World-Honored One! Now I have no more doubts about the great supernatural power of the Buddha. Because I have no doubts, I see countless Bodhisattvas and others, all with golden bodies, having the thirty-two major marks of a great man, holding various music and various fragrant flowers, which are very pleasing, bowing to the World-Honored One, offering and making offerings, and after scattering those fragrant flowers on the Buddha, hearing the Dharma of what is without anything, rejoicing and leaping, filling their entire bodies, and then praising and rejoicing and departing. World-Honored One! At that time, I had this thought: 'This is the supernatural power of the Buddhas, and no being can reach its limit.' At that time, I also entered into contemplating the supernatural powers of the Buddhas, thinking and seeking to see these listeners at this time, bhiksus (bhiksu, monks), bhiksunis (bhiksuni, nuns), upasakas (upasaka, male lay devotees), upasikas (upasika, female lay devotees), devas (deva, gods), nagas (naga, dragons), yakshas (yaksa, demigods), gandharvas (gandharva, celestial musicians), asuras (asura, titans), kinnaras (kinnara, mythical beings, half-human and half-bird), mahoragas (mahoraga, great serpents).'
等一切大眾，而說偈言：
「『無比知寂已， 處所無染著， 當脫一切苦， 而得不動樂。』
無所有菩薩經卷第一 大正藏第 14 冊 No. 0485 無所有菩薩經
無所有菩薩經卷第二
隋天竺三藏阇那崛多等譯
「世尊！我于彼時，復見彼諸聽法大眾，以天人花及眾寶物而散佛上；及諸菩薩而聽法已，復更出生種種音樂雜色衣服供養世尊，以諸衣服覆世尊上，還坐本處而共聽法。世尊！我于彼時復作是念：『嗚呼諸佛神通無礙！思惟信入隨順而行。』世尊！我聞此說無礙法聲，即入覺知，而說偈言：
「『我覺寂靜時， 無有障礙處， 即脫一切苦， 而得不動樂。』
「世尊！我于彼時復于空中，見如來身，聞說是言：『汝善男子！汝莫舍意，汝應更信諸佛神通勤求信入。汝善男子！汝于長夜無智愚癡，恒為欺誑受苦惱故。』
「世尊！我于彼時聞是語已，復生恐怖身毛皆豎，一心思惟求佛神通。我思惟時，即見三千大千世界，所有草木樹林花果皆悉開敷，好色香潔甚可愛樂，世間天人阿修羅等以花散佛，而供養已還沒不現。復有諸果香潔無比，復見世尊左手執缽，以取諸果滿於缽中。又見世尊于臍中出諸化菩薩，從於缽中而取果已
【現代漢語翻譯】 現代漢語譯本 於是，我對所有的大眾說了這首偈： 『無比的智者已經證得寂靜，所處之處沒有任何染著，應當脫離一切痛苦，從而獲得不動的快樂。』 《無所有菩薩經》卷第一 大正藏第14冊 No. 0485 《無所有菩薩經》 《無所有菩薩經》卷第二 隋朝天竺三藏阇那崛多（Jñānagupta）等翻譯 『世尊（Bhagavan）！我在那時，又看見那些聽法的大眾，用天人的花朵以及各種寶物來散在佛陀（Buddha）身上；以及各位菩薩（Bodhisattva）聽法之後，又再次出生種種音樂和雜色的衣服來供養世尊（Bhagavan），用各種衣服覆蓋在世尊（Bhagavan）身上，然後回到原來的座位一起聽法。世尊（Bhagavan）！我在那時又這樣想：『啊！諸佛（Buddha）的神通真是沒有障礙！應當通過思惟來信入，並且隨順奉行。』世尊（Bhagavan）！我聽到這宣說無礙之法的聲音，立刻進入覺知，於是說了這首偈： 『我覺悟到寂靜的時候，沒有任何障礙之處，就能脫離一切痛苦，從而獲得不動的快樂。』 『世尊（Bhagavan）！我在那時又在空中，看見如來（Tathagata）的身影，聽到他說：『你這善男子！你不要捨棄心意，你應該更加相信諸佛（Buddha）的神通，勤奮地尋求信入。你這善男子！你在漫長的黑夜裡因為沒有智慧而愚癡，總是被欺騙而遭受痛苦。』 『世尊（Bhagavan）！我在那時聽到這些話之後，又感到恐怖，全身的毛都豎了起來，一心一意地思惟，尋求佛陀（Buddha）的神通。我思惟的時候，就看見三千大千世界，所有的草木樹林花果都全部開放，美好的顏色和潔凈的香氣非常可愛，世間的天人（Deva）、阿修羅（Asura）等用花散在佛陀（Buddha）身上，供養之後就消失不見了。又有各種水果，香氣潔凈無比，又看見世尊（Bhagavan）用左手拿著缽，取來各種水果裝滿缽中。又看見世尊（Bhagavan）從臍中化生出各位化身菩薩（Bodhisattva），從缽中取走水果』
【English Translation】 English version Then, to all the assembly, he spoke in verse: 『The incomparable wise one has attained tranquility, the place where there is no attachment, one should escape all suffering, and attain the immovable bliss.』 The Sutra of the Bodhisattva Who Possesses Nothing, Volume 1 Taisho Tripitaka Volume 14, No. 0485, The Sutra of the Bodhisattva Who Possesses Nothing The Sutra of the Bodhisattva Who Possesses Nothing, Volume 2 Translated by Jñānagupta (阇那崛多) and others of the Sui Dynasty from India 『Bhagavan (世尊)! At that time, I also saw those great assemblies listening to the Dharma, scattering celestial flowers and various treasures upon the Buddha (佛); and the Bodhisattvas (菩薩), after hearing the Dharma, again produced various music and colorful garments to offer to the Bhagavan (世尊), covering the Bhagavan (世尊) with these garments, and then returning to their original seats to listen to the Dharma together. Bhagavan (世尊)! At that time, I thought: 'Alas! The supernatural powers of the Buddhas (佛) are without obstruction! One should contemplate and enter into faith, and follow accordingly.' Bhagavan (世尊)! Upon hearing this voice proclaiming the unobstructed Dharma, I immediately entered into awareness, and spoke this verse: 『When I awaken to tranquility, there is no place of obstruction, then I escape all suffering, and attain the immovable bliss.』 『Bhagavan (世尊)! At that time, I also saw in the sky the body of the Tathagata (如來), and heard him say: 'You good man! Do not abandon your intention, you should further believe in the supernatural powers of the Buddhas (佛), diligently seek to enter into faith. You good man! In the long night, you have been foolish due to lack of wisdom, constantly deceived and suffering.』 『Bhagavan (世尊)! At that time, after hearing these words, I was again filled with terror, and all the hairs on my body stood on end, and I single-mindedly contemplated, seeking the supernatural powers of the Buddha (佛). As I contemplated, I saw the entire three thousand great thousand worlds, all the grasses, trees, forests, flowers, and fruits were in full bloom, their beautiful colors and pure fragrance were exceedingly lovely, and the Devas (天人), Asuras (阿修羅), and others of the world scattered flowers upon the Buddha (佛), and after making offerings, they disappeared. There were also various fruits, incomparably fragrant and pure, and I also saw the Bhagavan (世尊) holding a bowl in his left hand, taking various fruits and filling the bowl. I also saw the Bhagavan (世尊) emanate various transformation Bodhisattvas (菩薩) from his navel, who took fruits from the bowl』
，遍至十方阿僧祇等諸世界中，授與無量諸佛世尊，彼世尊缽皆悉盈滿。我見彼佛世尊食時，臍中復出諸化菩薩，身皆金色眾相莊嚴。從身出已，我復見彼諸世界中，有諸菩薩及諸眾生，以彼諸果奉獻供養。既奉獻已見彼食時，彼等食已皆悉得成如來形相，至余世界無佛之處，于彼演說般若波羅蜜法要，教化成熟無量眾生住于菩提，諸佛法中勤修不斷，為說法故彼等還沒，如來缽中果還盈滿。復見此果從缽出已，供養一切世間眾生，充潤自身皆至佛所，頂禮佛足右繞三匝，合掌恭敬卻住一面，從世尊所聞無所有解釋法相，一心聽受更無所見，更無有智。
「世尊！我亦如是聽入隨順如所說行，我如是知我身與佛，及此大眾空無可說。如是念時，有一佛像起語我言：『汝善男子！此是諸佛大德神通。』我于彼時所得諸想我想不行，亦無歡喜亦不怯弱。我唯信入諸佛神通，如是思惟：『愿諸眾生未入者入，未度者度。』我發是心：『愿諸眾生於佛神通圓滿無缺。』我時亦復無眾生想。然我于佛大神通不可破壞，為諸眾生及此大眾令成熟故，作如是言：『嗚呼諸佛大德神通！如是希有我今乃見，然佛神通亦無增減。』
「彼時復見空中有佛，作如是言：『汝善男子！更求信入諸佛神通。』世尊！我于彼時一心信
【現代漢語翻譯】 現代漢語譯本：我看見他遍及十方阿僧祇（asaṃkhya，無數）等諸世界中，授予無量諸佛世尊，那些世尊的缽都盈滿。我看見那些佛世尊進食時，臍中又化生出諸化菩薩，身皆金色，眾相莊嚴。從他們身中出來后，我又看見那些世界中，有諸菩薩及諸眾生，用那些果實奉獻供養。奉獻完畢后，我看見他們進食時，他們進食后都成就瞭如來的形相，前往其餘沒有佛的世界，在那裡演說般若波羅蜜（Prajñāpāramitā，以智慧到彼岸）的法要，教化成熟無量眾生，安住于菩提（bodhi，覺悟），在諸佛的法中勤奮修行不斷，爲了說法，他們沒入如來缽中，果實又盈滿。我又看見這些果實從缽中出來后，供養一切世間眾生，充潤自身，都來到佛所，頂禮佛足，右繞三匝，合掌恭敬，退到一旁站立，從世尊那裡聽聞無所有的解釋法相，一心聽受，更無所見，更無有智。 『世尊！我也這樣聽聞，隨順如所說而行，我這樣知道我身與佛，及此大眾空無可說。』這樣想的時候，有一佛像起身對我說：『你這位善男子！這是諸佛的大德神通。』我那時所得的諸想，我想不行，也沒有歡喜，也沒有怯弱。我唯有信入諸佛神通，這樣思惟：『愿諸眾生未入者入，未度者度。』我發這個心：『愿諸眾生於佛神通圓滿無缺。』我那時也沒有眾生想。然而我對於佛的大神通不可破壞，爲了諸眾生及此大眾令其成熟的緣故，這樣說：『嗚呼！諸佛大德神通！如此稀有，我今天才見到，然而佛的神通也沒有增減。』 『那時又看見空中有佛，這樣說：『你這位善男子！更求信入諸佛神通。』世尊！我那時一心信
【English Translation】 English version: I saw him pervading all the countless worlds, as many as asaṃkhya (innumerable), bestowing upon immeasurable Buddhas, the World Honored Ones, and the bowls of those World Honored Ones were all filled to the brim. When I saw those Buddha, the World Honored Ones, eating, from their navels emerged transformed Bodhisattvas, their bodies all golden, adorned with numerous marks. After they emerged from their bodies, I saw in those worlds, Bodhisattvas and all beings offering those fruits as offerings. After offering them, I saw them eating, and after eating, they all attained the form of a Tathagata (如來，one who has thus come), going to other worlds where there were no Buddhas, and there expounding the essential Dharma of Prajñāpāramitā (般若波羅蜜，Perfection of Wisdom), teaching and maturing immeasurable beings, abiding in bodhi (菩提，enlightenment), diligently cultivating without ceasing in the Dharma of all Buddhas. For the sake of expounding the Dharma, they submerged into the Tathagata's bowl, and the fruits filled it again. I also saw these fruits, after emerging from the bowl, being offered to all sentient beings in the world, filling and nourishing themselves, all going to the Buddha's place, bowing at the Buddha's feet, circumambulating three times to the right, joining their palms respectfully, and standing to one side, listening from the World Honored One to the explanation of the Dharma of emptiness, listening with one mind, seeing nothing else, having no other wisdom. 『World Honored One! I also listen in this way, following and acting as it is said, I know in this way that my body and the Buddha, and this assembly are empty and cannot be spoken of.』 When thinking in this way, a Buddha image arose and said to me: 『You good man! This is the great virtue and spiritual power of all Buddhas.』 The various thoughts that I had at that time, I did not act upon, nor was there joy, nor was there weakness. I only had faith in the spiritual powers of all Buddhas, thinking in this way: 『May all beings who have not entered, enter; may those who have not crossed over, cross over.』 I made this vow: 『May all beings be complete and without lack in the spiritual powers of the Buddha.』 At that time, I also had no thought of beings. However, I said this, because the great spiritual power of the Buddha is indestructible, and for the sake of maturing all beings and this assembly: 『Alas! The great virtue and spiritual power of all Buddhas! So rare, I see it today, yet the spiritual power of the Buddha neither increases nor decreases.』 『At that time, I also saw a Buddha in the sky, saying: 『You good man! Seek further faith in the spiritual powers of all Buddhas.』 World Honored One! At that time, I believed with one mind
入諸佛神通，一心念時即見諸佛神通力故，一切眾生即一眾生，一眾生即一切眾生，然彼一切我亦不見。
「世尊！我于彼時作如是念：『諸佛神通不可思議！如我見佛大神通等。』我于彼時更求諸佛大德神通亦無厭足，我求彼時更轉信入更復專念，思惟觸證令增廣故。世尊！我于彼時見此三千大千世界四方所有毗富羅山，佛及四眾天人修羅，諸世界等皆成大海，清凈無濁更無餘相。
「世尊！我于彼時復作是念：『嗚呼諸佛神通如是！』世尊！我念佛神通時，即見世尊坐彼水中而水不著。我復見有庵摩羅果，及菩提果無所缺壞，繞佛三匝住在佛前，佛為說法，復說諸佛大神通等。為說法時成菩薩形，頂禮佛已即沒不現。復見世尊在毗富羅山為眾說法，如是略說乃至成火，又成螢火，又覆成風、大毗羅果，是則成地如大母指。一切世間即一世間，一世間即一切世間，彼諸世間覆成無智彼則真體。我于彼時于佛神通如是觸證，思惟是已不生疑惑。亦不恐怖心慮不行。
「爾時，有一如來形像在我前住，而謂我言：『汝善男子！于幾時行六波羅蜜，而能信此佛大神通廣思惟證？』世尊！我于彼時白彼佛言：『如所言六波羅蜜者。為是何謂？』彼告我言：『所謂檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶
【現代漢語翻譯】 現代漢語譯本：進入諸佛的神通境界，一心念誦時就能見到諸佛的神通力，因此一切眾生即是一個眾生，一個眾生即是一切眾生，然而那一切我也沒有看見。 『世尊！我在那時這樣想：『諸佛的神通不可思議！就像我見到的佛的大神通等等。』我在那時更加尋求諸佛的大德神通，也沒有厭倦滿足，我尋求那時更加轉為信入，更加專心念誦，思惟觸證，使之增長廣大。世尊！我在那時見到這三千大千世界四方所有的毗富羅山（Vipula Mountain），佛和四眾弟子、天人、阿修羅，諸世界等等都變成大海，清凈沒有渾濁，更沒有其他的形相。 『世尊！我在那時又這樣想：『嗚呼！諸佛的神通是這樣的！』世尊！我念誦佛的神通時，就見到世尊坐在那水中，而水沒有沾著世尊。我又見到有庵摩羅果（Amra fruit），以及菩提果（Bodhi fruit）沒有缺損損壞，繞佛三圈，住在佛前，佛為他們說法，又說諸佛的大神通等等。為他們說法時，變成菩薩的形狀，頂禮佛后就消失不見。又見到世尊在毗富羅山（Vipula Mountain）為大眾說法，像這樣簡略地說，乃至變成火，又變成螢火，又變成風、大毗羅果（Vipula fruit），這就變成地，像大拇指一樣。一切世間即是一個世間，一個世間即是一切世間，那些世間又變成沒有智慧，那就是真體。我在那時對於佛的神通這樣觸證，思惟之後不生疑惑，也不恐怖，心慮不行。 『那時，有一個如來的形像在我面前站立，對我說：『你這位善男子！在什麼時候修行六波羅蜜（Six Paramitas），而能夠相信這佛的大神通，廣泛地思惟證悟？』世尊！我在那時對那位佛說：『像您所說的六波羅蜜（Six Paramitas），這是什麼意思？』他告訴我：『所謂檀波羅蜜（Dana Paramita 佈施波羅蜜）、尸波羅蜜（Sila Paramita 持戒波羅蜜）、羼提波羅蜜（Ksanti Paramita 忍辱波羅蜜）、毗梨耶
【English Translation】 English version: Entering the divine powers of all Buddhas, when reciting with a single mind, one immediately sees the divine power of all Buddhas. Therefore, all sentient beings are one sentient being, and one sentient being is all sentient beings. However, I did not see all of that. 'World Honored One! At that time, I thought thus: 'The divine powers of all Buddhas are inconceivable! Just like the great divine powers of the Buddha that I have seen, and so on.' At that time, I further sought the great virtuous divine powers of all Buddhas, and I was never weary or satisfied. At the time I sought, I further turned to faith and entered, and I was even more focused on reciting, contemplating, and touching upon realization, causing it to increase and expand. World Honored One! At that time, I saw that all the Vipula Mountains (Vipula Mountain) in the four directions of this three-thousand-great-thousand world, the Buddha and the fourfold assembly, gods, humans, asuras, and all the worlds, etc., all turned into a great ocean, pure and without turbidity, and without any other forms. 'World Honored One! At that time, I again thought thus: 'Alas! The divine powers of all Buddhas are like this!' World Honored One! When I recited the divine powers of the Buddha, I immediately saw the World Honored One sitting in that water, and the water did not adhere to the World Honored One. I also saw Amra fruits (Amra fruit) and Bodhi fruits (Bodhi fruit) without any defects or damage, circling the Buddha three times, dwelling before the Buddha. The Buddha spoke the Dharma for them, and also spoke of the great divine powers of all Buddhas, and so on. When speaking the Dharma for them, they transformed into the form of Bodhisattvas, prostrated to the Buddha, and then disappeared. I also saw the World Honored One speaking the Dharma for the assembly on Vipula Mountain (Vipula Mountain), like this briefly speaking, even transforming into fire, and also transforming into fireflies, and also transforming into wind, Vipula fruits (Vipula fruit), and this then transformed into earth, like a great thumb. All worlds are one world, and one world is all worlds. Those worlds then transformed into no wisdom, and that is the true essence. At that time, I touched upon the divine powers of the Buddha in this way, and after contemplating, I did not give rise to doubt, nor was I terrified, and my mind did not wander. 'At that time, an image of a Tathagata stood before me and said to me: 'Good man! For how long have you practiced the Six Paramitas (Six Paramitas) that you are able to believe in this great divine power of the Buddha, and extensively contemplate and realize it?' World Honored One! At that time, I said to that Buddha: 'As you said, the Six Paramitas (Six Paramitas), what does this mean?' He told me: 'What is called Dana Paramita (Dana Paramita, Perfection of Giving), Sila Paramita (Sila Paramita, Perfection of Morality), Ksanti Paramita (Ksanti Paramita, Perfection of Patience), Virya
波羅蜜、禪波羅蜜、般若波羅蜜。汝善男子、如是名為六波羅蜜，行已當得證入諸佛大神通中，汝已成佛大神通已。』
「我時白言：『是故，世間諸天及人阿修羅等，聽我今說，現今世尊為我證明，于諸法中得無礙智。世尊現知，如我今說，我未曾行六波羅蜜，而得證於佛大神通。我今始聞六波羅蜜，我本前際墮黑闇中不可得知。今見世尊及無所有菩薩所問，世尊解釋，我既聞已於諸法中無復黑闇，于諸陰聚分別法中得無所著。而說偈言：
「『我得寂靜智， 無復有所著， 今已脫諸苦， 現得不動樂， 寂靜無比智， 寂無有所寂。 為何事佈施？ 多百爾所劫， 我無佈施行， 已證無比寂。 佈施中何作？ 彼施不為寂， 寂靜無比智， 寂無有寂處。 為何事持戒？ 多百爾所劫， 我今不持戒， 已證無比寂。 寂中無持戒， 戒亦不為寂， 已知無比寂， 所寂無寂處。 為何事修忍？ 多百爾所劫， 我今不修忍， 已證無比寂。 寂中何所忍？ 忍亦不為寂， 已知無比寂， 所寂無寂處。 為何而精進？ 多百爾所劫， 我不行精進， 已證無比寂。 寂中用進為，
【現代漢語翻譯】 現代漢語譯本 『波羅蜜（Pāramitā，到彼岸）、禪波羅蜜（Dhyāna Pāramitā，禪定到彼岸）、般若波羅蜜（Prajñā Pāramitā，智慧到彼岸）。你這位善男子，像這樣名為六波羅蜜，修行之後應當能夠證入諸佛的大神通之中，你已經成就了佛的大神通了。』 我當時稟告說：『因此，世間諸天以及人、阿修羅（Asura，非天）等，聽我今天說，現在世尊為我證明，我在諸法之中得到了無礙的智慧。世尊現在知道，就像我現在所說，我未曾修行六波羅蜜，卻證得了佛的大神通。我今天才第一次聽到六波羅蜜，我原本在過去一直處於黑暗之中，無法得知。現在見到世尊以及無所有菩薩（菩薩名），世尊為我解釋，我聽聞之後在諸法之中不再有黑暗，在諸陰聚分別法中得到了無所執著。』 於是說了偈頌： 『我獲得了寂靜的智慧，不再有任何執著， 現在已經脫離了各種痛苦，現在獲得了不動的快樂， 寂靜是無比的智慧，寂靜之中沒有可以寂靜的地方。 爲了什麼事要佈施呢？要經歷許多百千億劫， 我沒有進行佈施，就已經證得了無比的寂靜。 在佈施中做什麼呢？那樣的佈施不能達到寂靜， 寂靜是無比的智慧，寂靜之中沒有寂靜之處。 爲了什麼事要持戒呢？要經歷許多百千億劫， 我現在不持戒，就已經證得了無比的寂靜。 在寂靜之中沒有持戒，持戒也不能達到寂靜， 已經知道了無比的寂靜，所寂靜之處沒有寂靜之處。 爲了什麼事要修忍辱呢？要經歷許多百千億劫， 我現在不修忍辱，就已經證得了無比的寂靜。 在寂靜之中忍受什麼呢？忍辱也不能達到寂靜， 已經知道了無比的寂靜，所寂靜之處沒有寂靜之處。 爲了什麼事要精進呢？要經歷許多百千億劫， 我不進行精進，就已經證得了無比的寂靜。 在寂靜之中用精進做什麼呢？』
【English Translation】 English version 'Dāna Pāramitā (Perfection of Giving), Dhyāna Pāramitā (Perfection of Meditation), Prajñā Pāramitā (Perfection of Wisdom). You, virtuous man, these are called the Six Pāramitās. Having practiced them, you should attain and enter into the great spiritual powers of all Buddhas. You have already accomplished the great spiritual powers of a Buddha.' I then said: 'Therefore, the gods, humans, Asuras (non-god beings) and others in the world, listen to what I say today. Now the World-Honored One is testifying for me that I have attained unobstructed wisdom in all dharmas. The World-Honored One now knows, as I am now saying, that I have not practiced the Six Pāramitās, yet I have attained the great spiritual powers of a Buddha. Today is the first time I have heard of the Six Pāramitās. Originally, in the past, I was in darkness and could not know. Now I see the World-Honored One and the Nothing-Possessing Bodhisattva (name of a Bodhisattva), and the World-Honored One explains to me. Having heard this, I no longer have darkness in all dharmas, and in the aggregates of skandhas, I have attained non-attachment in the discriminating dharmas.' Then he spoke in verse: 'I have attained the wisdom of stillness, and no longer have any attachments, Now I have escaped all suffering, and now I have attained the joy of immovability, Stillness is incomparable wisdom, and in stillness there is no place to be still. For what reason should one give alms? For many hundreds of thousands of kalpas, I have not given alms, yet I have already attained incomparable stillness. What does one do in giving alms? That giving does not lead to stillness, Stillness is incomparable wisdom, and in stillness there is no place of stillness. For what reason should one uphold precepts? For many hundreds of thousands of kalpas, Now I do not uphold precepts, yet I have already attained incomparable stillness. In stillness there is no upholding of precepts, and upholding precepts does not lead to stillness, I have already known incomparable stillness, and the place of stillness has no place of stillness. For what reason should one cultivate patience? For many hundreds of thousands of kalpas, Now I do not cultivate patience, yet I have already attained incomparable stillness. What does one endure in stillness? Endurance does not lead to stillness, I have already known incomparable stillness, and the place of stillness has no place of stillness. For what reason should one be diligent? For many hundreds of thousands of kalpas, I do not practice diligence, yet I have already attained incomparable stillness. What is the use of diligence in stillness?'
寂滅無精進， 已知無比寂， 所寂無寂處。 為何而修禪？ 多百爾所劫， 我今不修禪， 已證無比寂。 于中用禪為？ 寂中無禪定， 已知無比寂， 所寂無寂處。 為何修智慧？ 多百爾所劫， 我未修智慧， 已知無比寂。 于中用智為？ 寂中無智慧， 何用施戒忍， 精進及禪定， 智慧等諸度， 何用多所行？ 我以無智故， 已知寂無比， 于中智何作？ 寂中無用智。 愿為我解釋， 所有諸法中。 一切智自在， 尊無不知者。』 彼問此義已， 兩足尊為釋： 『如實真如等， 不散亦不合， 不取亦不捨， 汝今應當知。 于中及自他， 當更無有疑， 知佛神通已， 則離於我想， 亦復無言說， 自身舍無上。 覺佛神通已， 一切罪皆滅， 滅已無熱惱， 故名持戒者。 聞佛神通已， 彼言大神通， 如實無思慮， 彼名忍辱者。 覺佛神通已， 彼心無怯弱， 更復生精進， 故名精進者。 覺佛神通已， 彼心不散亂， 舍一切諸相， 故名禪定者。 覺佛神通已， 彼不著三界，
【現代漢語翻譯】 現代漢語譯本 寂滅之中沒有精進， 已經了知那無與倫比的寂滅，所寂滅之處也沒有寂滅之所。 為何還要修習禪定呢？經歷了無數百千劫， 我現在不修習禪定，就已經證得了無與倫比的寂滅。 在這寂滅之中，禪定又有何用呢？寂滅之中本就沒有禪定， 已經了知那無與倫比的寂滅，所寂滅之處也沒有寂滅之所。 為何還要修習智慧呢？經歷了無數百千劫， 我未曾修習智慧，就已經了知那無與倫比的寂滅。 在這寂滅之中，智慧又有何用呢？寂滅之中本就沒有智慧， 又何須佈施、持戒、忍辱， 精進以及禪定， 智慧等等諸波羅蜜（度，到達彼岸），又何須諸多修行呢？ 我因為沒有智慧的緣故，反而了知了無與倫比的寂滅， 在這寂滅之中，智慧又能做什麼呢？寂滅之中本就用不上智慧。 愿您為我解釋，在所有諸法之中。 一切智慧自在，至尊您沒有不知道的。』 他問完這些道理后，兩足尊（佛陀的尊稱）為他解釋： 『如實真如（事物的真實本性）等等，不分散也不聚合， 不取也不捨，你現在應當知曉。 對於其中以及自身和他者，應當不再有任何懷疑， 了知佛陀的神通之後，就脫離了『我』的執著， 也就不再有言語的表達，自身捨棄了無上的境界。 覺悟佛陀的神通之後，一切罪業都消滅， 罪業消滅之後就沒有熱惱，所以稱為持戒者。 聽聞佛陀的神通之後，他讚歎這是大神通， 如實而不加思慮，這樣的人稱為忍辱者。 覺悟佛陀的神通之後，他的內心沒有怯懦， 更加生起精進之心，所以稱為精進者。 覺悟佛陀的神通之後，他的內心不再散亂， 捨棄一切諸相，所以稱為禪定者。 覺悟佛陀的神通之後，他不再執著於三界（欲界、色界、無色界），
【English Translation】 English version In extinction, there is no striving, Having already known the incomparable extinction, there is no place of extinction where one extinguishes. Why then practice meditation? Through hundreds of thousands of kalpas (aeons), I do not practice meditation now, having already attained the incomparable extinction. What use is meditation in this? In extinction, there is no meditation, Having already known the incomparable extinction, there is no place of extinction where one extinguishes. Why then practice wisdom? Through hundreds of thousands of kalpas, I have not practiced wisdom, having already known the incomparable extinction. What use is wisdom in this? In extinction, there is no wisdom, What need is there for generosity, morality, patience, Diligence and meditation, Wisdom and other perfections (pāramitā, going to the other shore), what need is there for many practices? Because of my lack of wisdom, I have already known the incomparable extinction, What does wisdom do in this? In extinction, there is no use for wisdom. May you explain to me, among all dharmas (teachings, phenomena). All wisdom is unhindered, the Honored One knows all.』 Having asked this meaning, the Two-Footed Honored One (an epithet for the Buddha) explained: 『Suchness (tathatā, the true nature of things) as it is, neither scattered nor combined, Neither grasping nor abandoning, you should know this now. Regarding within and self and others, there should be no more doubt, Having known the Buddha』s supernormal powers (abhijñā), then one is free from the thought of 『I』, And there is also no verbal expression, oneself abandoning the unsurpassed. Having awakened to the Buddha』s supernormal powers, all sins are extinguished, Having been extinguished, there is no heat or vexation, therefore one is called a keeper of morality. Having heard of the Buddha』s supernormal powers, he said, 『Great supernormal powers,』 As it is, without deliberation, that one is called patient. Having awakened to the Buddha』s supernormal powers, his mind has no timidity, Further generating diligence, therefore one is called diligent. Having awakened to the Buddha』s supernormal powers, his mind is not scattered, Abandoning all characteristics, therefore one is called meditative. Having awakened to the Buddha』s supernormal powers, he is no longer attached to the three realms (desire realm, form realm, formless realm),
超越諸障礙， 故名智度者。 是行一切處， 諸度調伏者， 覺知一切佛， 是名佛神通。』」
爾時，噁心難調害人者，白佛言：「世尊！一一諸佛法教難覺，微少智者更深思惟。」而說偈言：
「若有聞觸證， 云何覺神通？ 彼當能滿足， 是等諸六度， 及助菩提法。 何謂佛神通？ 有何實體相？ 彼有何色住？ 云何而得證？」
爾時，世尊以偈，報彼噁心難調害人者言：
「若有自覺知， 自已無眾生， 一切法中智， 彼是佛神通。 眾生有著心， 教於空法中， 如是教眾生， 當得佛神通。 眾生有著心， 當一心普覺， 亦不當發心， 此是佛神通。 所有諸佛剎， 即知一佛剎， 彼此不相入， 此是佛神通。 知諸法不生， 能發菩提心， 諸眾生一生， 故言佛神通。 忍言為神通， 忍法體亦盡， 入於一切法， 亦無有所住。 彼住佛神通， 一切法無疑， 無疑無生法， 故彼得授記。 成熟眾生故， 當清凈佛剎， 于多劫修行， 當得佛智故。 覺知諸佛空， 一切最為上， 度佛法彼岸， 成熟眾生故。 佛聲及神通， 文義皆能
【現代漢語翻譯】 現代漢語譯本 『超越一切障礙，因此被稱為智度（Prajna-paramita，智慧到彼岸）。 這種修行遍及一切處，諸度（paramita，波羅蜜）調伏修行者， 覺知一切佛，這被稱為佛神通（Buddha-abhijna，佛的神通）。』
當時，一個噁心難調、喜歡傷害他人的人，對佛說：『世尊！每一位佛的法教都難以覺察，智慧淺薄的人更需要深入思考。』於是他說了以下偈語：
『如果通過聽聞和接觸來證悟，如何覺知神通？ 他應當能夠圓滿，這些六度（sad-paramita，六波羅蜜）， 以及輔助菩提（bodhi，覺悟）的法。什麼是佛神通？ 它有什麼實體相？它有什麼顏色？ 如何才能證得？』
當時，世尊用偈語回答那位噁心難調、喜歡傷害他人的人：
『如果有人自覺知，自己之中沒有眾生， 在一切法中具有智慧，他就是佛神通。 眾生執著于有（bhava，存在）的心，教導他們空（sunyata，空性）的法， 像這樣教導眾生，就能獲得佛神通。 眾生執著于有的心，應當一心普遍覺悟， 也不應當生起執著的心，這就是佛神通。 所有諸佛剎（Buddha-ksetra，佛土），即知是一個佛剎， 彼此不互相進入，這就是佛神通。 知道諸法不生（anutpada，不生），能夠發起菩提心， 諸眾生一生，所以說佛神通。 忍辱（ksanti，忍）之言為神通，忍辱之法的體性也窮盡， 進入一切法，也沒有任何執著。 他安住于佛神通，對一切法沒有懷疑， 對無生法沒有懷疑，因此他得到授記（vyakarana，預言）。 爲了成熟眾生，應當清凈佛剎， 在多劫中修行，應當獲得佛智。 覺知諸佛的空性，一切之中最為殊勝， 度過佛法的彼岸，爲了成熟眾生。 佛的聲音和神通，文義都能理解』
【English Translation】 English version 『Transcending all obstacles, therefore called Prajna-paramita (Perfection of Wisdom). This practice pervades all places, the paramitas (perfections) tame the practitioners, Knowing all Buddhas, this is called Buddha-abhijna (Buddha's superknowledges).』
At that time, a person with an evil mind, difficult to tame, and harmful to others, said to the Buddha: 『Venerable One! Each of the Buddha's teachings is difficult to perceive, and those with little wisdom need to think more deeply.』 Then he spoke the following verse:
『If one attains enlightenment through hearing and touching, how does one perceive superknowledges? He should be able to perfect these six paramitas (six perfections), And the dharmas that aid bodhi (enlightenment). What is Buddha-abhijna? What is its substantial form? What color does it have? How can it be attained?』
At that time, the World Honored One answered that evil-minded, difficult-to-tame, and harmful person with a verse:
『If one is self-aware, knowing that there are no sentient beings in oneself, Having wisdom in all dharmas, he is Buddha-abhijna. Sentient beings are attached to the mind of existence (bhava), teach them the dharma of emptiness (sunyata), Teaching sentient beings in this way, one will attain Buddha-abhijna. Sentient beings are attached to the mind of existence, they should universally awaken with one mind, And should not give rise to attachment, this is Buddha-abhijna. All Buddha-ksetras (Buddha-fields), are known as one Buddha-ksetra, They do not enter each other, this is Buddha-abhijna. Knowing that all dharmas are unarisen (anutpada), being able to generate the bodhi mind, All sentient beings are one life, therefore it is said to be Buddha-abhijna. The word forbearance (ksanti) is superknowledge, the essence of the dharma of forbearance is also exhausted, Entering all dharmas, and there is no attachment. He abides in Buddha-abhijna, without doubt about all dharmas, Without doubt about the unarisen dharma, therefore he receives the vyakarana (prediction). In order to mature sentient beings, one should purify the Buddha-ksetra, Practicing for many kalpas, one should attain Buddha wisdom. Knowing the emptiness of all Buddhas, it is the most supreme of all, Crossing to the other shore of the Buddha's teachings, in order to mature sentient beings. The Buddha's voice and superknowledges, the meaning of the text can be understood』
證， 于秘密教中， 即得度彼岸。 無邊不可取， 亦無遍知者， 如是佛神通， 無復有邊際。 若自此證已， 即是勝佈施， 一切施中上， 更不生惡處。 能行一切施， 彼常行施時， 無有分別知， 亦無有所住。 覺知是教已， 彼無物不捨， 於一切生中， 是故舍一切。 若聞此法已， 能捨於我想， 取已無所著， 是為最上檀。 聞已無熱惱， 身心得寂靜， 是為最上戒， 更無有勝者。 於一空法中， 無忍無諍競， 是為最勝忍， 于中無上者。 知諸法空已， 無有怯弱心， 是為勝精進， 于中無過者。 于空常不亂， 一切心發覺， 此是快禪定， 唯聲中示現。 若於空不怖， 一切智無想， 離睡眠無知， 是智為最上。 是等諸度行， 入於是教中， 若知無言說， 彼即度諸度。 不壞於諸法， 亦無有逼惱， 彼即知正法， 無功用智定。 不壞於諸法， 亦無有逼迫， 無知寂靜故， 度于施彼岸。 若不壞諸法， 亦不逼諸法， 此是最勝戒， 一切戒中上。 若不破壞物， 于非法亦然， 如是無疑已， 更不墮惡道。
【現代漢語翻譯】 現代漢語譯本： 證悟之後，在秘密教法中，就能到達解脫的彼岸。 （境界）無邊無際，也無從把握，沒有遍知一切者，這樣的佛陀神通，沒有邊際可言。 如果自己證悟了這一點，就是殊勝的佈施，在一切佈施中最為上等，不再會墮入惡道。 能夠行持一切佈施，那個人在行佈施時，沒有分別的念頭，也沒有任何執著。 覺悟了這個教義之後，他沒有什麼不能捨棄的，對於一切眾生，因此能夠捨棄一切。 如果聽聞了這個法，能夠捨棄『我』的執念，接受之後沒有執著，這就是最上等的佈施。 聽聞之後沒有熱惱，身心得到寂靜，這就是最上等的持戒，沒有比這更殊勝的了。 在空性的法中，沒有忍耐，也沒有爭鬥，這就是最殊勝的忍辱，其中沒有比這更高的了。 知道諸法是空性之後，沒有怯懦的心，這就是殊勝的精進，其中沒有比這更強的了。 在空性中常常不散亂，一切心念都能覺察，這是快速的禪定，只在音聲中顯現。 如果對於空性不感到恐懼，一切智慧都沒有妄想，遠離睡眠和無知，這種智慧是最上等的。 這些菩薩的修行，進入到這個教法中，如果知道無法用言語表達，他就超越了一切度。 不破壞諸法，也沒有逼迫惱害，他就知道了正法，是無功用的智慧禪定。 不破壞諸法，也沒有逼迫惱害，因為沒有知見而寂靜，就能度過佈施的彼岸。 如果不破壞諸法，也不逼迫諸法，這就是最殊勝的戒律，在一切戒律中最為上等。 如果不破壞事物，對於非法也是如此，如果對此沒有懷疑，就不會墮入惡道。
【English Translation】 English version: Having realized, in the secret teachings, one attains the other shore of liberation. Boundless and unattainable, without an all-knowing one, such is the Buddha's神通 (Siddhi, supernatural power), without any limit. If one realizes this oneself, it is the supreme giving, the highest among all gifts, and one will no longer be born in evil realms. Able to practice all giving, when that person constantly gives, there is no discriminating knowledge, nor any attachment. Having awakened to this teaching, there is nothing they cannot relinquish; for all beings, therefore, they relinquish everything. If, having heard this Dharma, one can relinquish the notion of 'I' (ego), accepting it without attachment, this is the supreme Dana (generosity). Having heard it, without torment, body and mind attain tranquility; this is the supreme Sila (discipline), there is none more excellent. In the Dharma of emptiness, there is no endurance, no contention; this is the most excellent Ksanti (patience), there is none higher within it. Knowing that all Dharmas (phenomena) are empty, without a timid heart, this is the supreme Virya (effort), there is none surpassing within it. In emptiness, constantly unperturbed, all thoughts are awakened; this is swift Dhyana (meditation), manifested only in sound. If one is not afraid of emptiness, all wisdom is without thought, free from sleep and ignorance; this wisdom is the most supreme. These practices of the Paramitas (perfections), entering into this teaching, if one knows it is beyond words, they transcend all perfections. Without destroying the Dharmas (phenomena), nor causing oppression, they know the true Dharma, the effortless wisdom Samadhi (concentration). Without destroying the Dharmas (phenomena), nor causing oppression, because of the absence of knowledge and tranquility, one crosses over to the other shore of Dana (generosity). If one does not destroy the Dharmas (phenomena), nor oppress the Dharmas (phenomena), this is the most excellent Sila (discipline), the highest among all disciplines. If one does not destroy things, and so too with what is not Dharma, having no doubt about this, one will no longer fall into evil paths.
若忍無盡故， 覺一切有為， 此是最勝忍， 斷一切斗諍。 常習近是忍， 晝夜不休息， 如是身觸證， 當得可喜色。 若修習空時， 不生勞倦意， 是即上精進， 舍一切懈怠。 如是彼精進， 若能身觸已， 即名上精進， 一切無過者。 不著于空法， 及與禪寂滅， 此是最勝空， 遠離諸覺觀。 是中禪喜者， 彼舍諸煩惱， 如是身觸已， 即無有輕躁。 若於內外法， 無所有依著， 此是最勝智， 無有智慧散。 當觀一切法， 若無有智處， 如是觸知已， 不染著諸世。 如是如實知， 常能一切施， 亦無一切施， 彼無有所取。 諸法無所有， 即是諸法體， 彼無所觸已， 名為財富者。 若思能清涼， 善修于平等， 無有諸怯弱， 斷疑遍普照。 清凈住戒中， 彼無有熱惱， 若無有所證， 彼戒無所轉。 解脫如虛空， 更無有所見， 如虛空清凈， 故彼無惡作。 無所見諸法， 而求無上道， 為諸眾生故， 所起煩惱處。 不見彼彼身， 不見彼身時， 煩惱無縛處， 解脫皆如夢。 更無所復見， 彼無亦不見， 是故名如
【現代漢語翻譯】 現代漢語譯本 若能安忍無盡的苦難，就能覺悟一切有為法（saṃskṛta-dharma，指由因緣和合而生的事物）， 這是最殊勝的安忍，能斷除一切爭鬥。 經常修習這種安忍，日夜不停息， 像這樣以身觸證，就能得到令人喜悅的容色。 如果修習空性（śūnyatā）時，不生起疲勞厭倦的心意， 這就是最上等的精進，能捨棄一切懈怠。 像這樣的精進，如果能以身觸證， 就稱為最上等的精進，沒有任何過失。 不執著于空法（śūnyatā-dharma），以及禪定寂滅的境界， 這是最殊勝的空性，能遠離各種覺觀（vitarka-vicāra，指粗細的心理活動）。 在這種空性中得到禪悅的人，能捨棄各種煩惱， 像這樣以身觸證后，就不會有輕浮躁動。 如果對於內外諸法，都沒有任何執著， 這就是最殊勝的智慧，沒有智慧散亂。 應當觀察一切法，如果沒有智慧的處所， 像這樣觸知之後，就不會染著於世間。 像這樣如實地了知，就能經常佈施一切， 也沒有一切佈施的念頭，因為他沒有任何執取。 諸法本性空無所有，這就是諸法的真實本體， 他沒有執取任何事物，因此被稱為富有的人。 如果思慮能清涼，善於修習平等心， 沒有各種怯弱，能斷除疑惑，遍照一切。 清凈地安住在戒律中，他就沒有熱惱， 如果沒有所證悟的境界，他的戒律就沒有作用。 解脫就像虛空一樣，再也沒有任何可見之物， 就像虛空一樣清凈，所以他沒有惡作（kaukṛtya，指對已做之事後悔，或對未做之事感到遺憾）。 不執著于所見的諸法，而尋求無上菩提之道， 爲了救度一切眾生，即使在生起煩惱的地方，也能保持清凈。 不見彼身，也不見彼身之時， 煩惱沒有束縛之處，一切解脫都如夢幻泡影。 再也沒有什麼可見之物，既不執著于有，也不執著于無， 所以稱為如如（tathatā，指事物的真實本性）。
【English Translation】 English version If one can endure endless suffering, One awakens to all conditioned phenomena (saṃskṛta-dharma). This is the most supreme patience, Cutting off all strife and contention. Constantly practicing this patience, Day and night without rest, Thus, having realized it through bodily contact, One shall attain a pleasing countenance. If, when cultivating emptiness (śūnyatā), No weariness or fatigue arises, This is the highest diligence, Abandoning all laziness. Such diligence, If one can realize it through bodily contact, Is called the highest diligence, Without any fault. Not clinging to the Dharma of emptiness (śūnyatā-dharma), Nor to meditative quiescence and extinction, This is the most supreme emptiness, Far from all perception and observation (vitarka-vicāra). One who delights in meditation within this, Abandons all afflictions, Thus, having realized it through bodily contact, There is no frivolity or restlessness. If, regarding internal and external dharmas, There is no attachment or reliance, This is the most supreme wisdom, Without any scattering of intelligence. One should observe all dharmas, As if there were no place for wisdom, Thus, having touched and known, One is not defiled by attachment to the worlds. Thus, knowing truthfully, One is always able to give all, Yet there is no thought of giving, For one has nothing to grasp. The nature of all dharmas is empty and without substance, This is the true essence of all dharmas, Having touched nothing, One is called wealthy. If thought can be cooling, And one cultivates equanimity well, Without any timidity, One cuts off doubt and illuminates all. Dwelling purely in precepts, One has no vexation or distress, If there is nothing to be attained, The precepts have no function. Liberation is like space, There is nothing more to be seen, Like space, it is pure, Therefore, there is no remorse (kaukṛtya). Not clinging to the dharmas that are seen, But seeking the unsurpassed path, For the sake of all beings, Even in places where afflictions arise. Not seeing that body, nor seeing the time of that body, Afflictions have no place to bind, All liberation is like a dream. There is nothing more to be seen, neither clinging to existence nor non-existence, Therefore, it is called Suchness (tathatā).
夢。 如是諸言說， 有無等差別， 聲覺觀分別， 如空不可取。 持戒與破戒， 善趣及惡趣， 癡虛妄分別， 是處無真實。 猶如鏡中像， 分別故見彼， 于彼無所有， 色體實如是。 如是內計我， 士夫不可得， 內既無所有， 外亦不可得。 此是如如教， 是故言為空， 若能知空者， 彼當證寂滅。 色從因緣生， 彼色無實體， 若緣彼無有， 彼無無有因。 無因故不生， 本性空寂靜， 無取亦無舍， 無棄亦無似。 若證是無二， 一切根能忍， 若得如是忍， 彼當速成佛。 我如是知已， 得見然燈佛， 於後授我記， 汝往當成佛。 若有善男子， 及以善女人， 彼覺如是等， 則亦當不難。 若有善女人， 欲轉于女身， 應如是知身， 即得具足愿。 好色甚端正， 見者生歡喜， 丈夫富伽羅。 覺知如是教， 正行正念者， 聞持已能思， 名智慧丈夫， 為眾決疑網。 若有多眾生， 疑惑無定意， 欲求于智慧， 彼能為斷疑。 若住不正道， 令彼住正路， 幽冥諸眾生， 能為彼照明。 所有受生處， 一切處得明，
【現代漢語翻譯】 現代漢語譯本 如夢一般，所有的言說，無論是有還是無，種種差別，聲音、感覺、觀察、分別，都如同虛空一樣不可把握。 持戒和破戒，善趣和惡趣，都是因為愚癡產生的虛妄分別，其中沒有真實。 就像鏡子中的影像，因為分別才看到它，但實際上那裡什麼都沒有，色（Rupa）的本質就是這樣。 同樣，向內執著于『我』，是找不到士夫（Pudgala）的，既然內在什麼都沒有，外在也是不可得的。 這就是如如（Tathata）的教導，所以說一切皆空。如果能夠了解空性，他就能證得寂滅。 色（Rupa）從因緣而生，這個色（Rupa）沒有實體，如果因緣消失，它也就不存在，它沒有存在的理由。 沒有原因所以不生，其本性是空寂靜的，沒有獲取，也沒有捨棄，沒有拋棄，也沒有相似。 如果證悟到這種不二的境界，一切根（Indriya）都能忍受。如果得到這樣的忍（Ksanti），他就能迅速成佛。 我這樣瞭解之後，見到了然燈佛（Dipankara Buddha），之後他授記我，說你將來會成佛。 如果有善男子，以及善女人，他們覺悟到這些道理，那麼證悟也不會困難。 如果有善女人，想要轉變女身，應該這樣瞭解身體的真相，就能圓滿願望。 美好的容貌，非常端正，見到的人都心生歡喜，丈夫富伽羅（Pudgala）。 覺知這樣的教導，行為端正，心懷正念的人，聽聞、受持並且能夠思考，這樣的人被稱為有智慧的丈夫，能夠為大眾決斷疑惑。 如果有很多眾生，疑惑不定，想要尋求智慧，他能夠為他們斷除疑惑。 如果有人住在不正的道路上，他能令他們住在正路，對於幽冥中的眾生，他能為他們照明。 所有受生之處，一切處都能得到光明。
【English Translation】 English version Like a dream, all speech, whether of being or non-being, various distinctions, sounds, sensations, observations, and discriminations, are as ungraspable as the sky. Keeping precepts and breaking precepts, fortunate realms and unfortunate realms, are all false discriminations arising from ignorance; there is no truth in them. Like an image in a mirror, it is because of discrimination that one sees it, but in reality, there is nothing there. The nature of form (Rupa) is just like that. Likewise, clinging inwardly to 'I', one cannot find a person (Pudgala). Since there is nothing within, there is also nothing to be found without. This is the teaching of Suchness (Tathata), therefore it is said that all is empty. If one can understand emptiness, one will attain Nirvana. Form (Rupa) arises from conditions, and that form (Rupa) has no substance. If the conditions cease, it also ceases to exist; it has no reason to exist. Without a cause, it does not arise; its inherent nature is empty and tranquil, without grasping or abandoning, without discarding or resembling. If one realizes this non-duality, all the senses (Indriya) can endure. If one attains such endurance (Ksanti), one will quickly become a Buddha. Having understood in this way, I saw Dipankara Buddha, who then prophesied to me, saying, 'You will become a Buddha in the future.' If there are good men and good women who awaken to these principles, then enlightenment will not be difficult. If there is a good woman who wishes to transform her female body, she should understand the true nature of the body in this way, and she will fulfill her wish. A beautiful appearance, very upright, those who see it are filled with joy, a true person (Pudgala). One who understands such teachings, whose conduct is upright, and whose mind is filled with right mindfulness, who hears, upholds, and can contemplate, is called a wise person, able to resolve the doubts of the multitude. If there are many beings who are uncertain and doubtful, seeking wisdom, he can dispel their doubts. If someone dwells on the wrong path, he can lead them to the right path; for beings in darkness, he can provide illumination. In all places of rebirth, all places can obtain light.
為眾生愛樂， 覺知此教故。 壽命得長遠， 諸根悉具足， 常生勝族姓， 眷屬皆隨順。 隨何等生處， 為一切利益， 並餘眾生等， 悉令住菩提。 若聞是等法， 能速自證見， 諸眾生應當， 常恭敬奉事。 應當作福田， 堪受一切施， 常為善丈夫， 為世間支提。 住于諸佛前， 於一切勝施， 無上世尊邊， 彼等堪施主， 降伏諸世間， 當爲作福田。 若聞如是法， 能勤修速證， 一切諸佛教， 此修多羅說。 如是覺菩提， 如如無分別， 為此益法教， 當行菩提行， 阿僧祇劫數， 聞是教法故。 若於人天中， 欲受諸果報， 而能聞是法， 應勤修速證。 彼無能降伏， 調御諸眾生， 能于諸餘眾， 彼恒有威德。 彼智善得利， 善得於壽命， 得值佛出世， 能聞此教故。 所有諸佛法， 彼知不思議， 彼為作聲聞， 復得僧功德。 舍於一切法， 復舍內自身， 應聽修多羅， 聞已應覺知。 此法無不說， 是處無所說， 如是等諸法， 此中如是說。 不取亦不捨， 亦無有得失， 無處可持來， 是法無住處， 所有過去
【現代漢語翻譯】 現代漢語譯本 爲了讓眾生喜愛和快樂， 覺悟並瞭解這個教法。壽命得以長遠， 諸根（眼、耳、鼻、舌、身、意）都完備具足，常常出生在尊貴的族姓， 眷屬都隨順自己。無論生在何處， 都爲了所有一切的利益，並且爲了其餘的眾生等， 全部令他們安住于菩提（bodhi，覺悟）。如果聽聞這些法， 能夠迅速地自己證悟，所有眾生應當， 常常恭敬地奉事他們。應當作為福田， 堪能接受一切佈施，常常作為善良的丈夫（指有德行的人）， 作為世間的支提（cetiya，佛塔，此處指受人尊敬的對象）。安住在諸佛面前， 對於一切殊勝的佈施，在無上世尊身邊， 他們堪能作為施主，降伏所有的世間， 應當為他們作為福田。如果聽聞這樣的法， 能夠勤奮修行迅速證悟，一切諸佛的教法， 這部修多羅（sutra，經）是這樣說的。像這樣覺悟菩提， 如如不動沒有分別，爲了這個利益的法教， 應當行菩提行，阿僧祇（asamkhya，無數）劫數， 因為聽聞這個教法。如果在人天之中， 想要接受各種果報，而能夠聽聞這個法， 應當勤奮修行迅速證悟。他們沒有誰能夠降伏， 調御這些眾生，能夠對於其餘的眾生， 他們恒常具有威德。他們的智慧能夠很好地獲得利益， 能夠很好地獲得壽命，能夠值遇佛陀出世， 能夠聽聞這個教法。所有諸佛的法， 他們知道不可思議，他們為佛作聲聞（sravaka，弟子）， 又獲得僧伽（samgha，僧團）的功德。捨棄一切法， 又捨棄內在的自身，應當聽聞修多羅， 聽聞之後應當覺知。這個法沒有不說的， 沒有地方是不能說的，像這樣的諸法， 在這裡是這樣說的。不取也不捨， 也沒有得失，沒有地方可以拿來， 這個法沒有住處，所有過去的
【English Translation】 English version For the love and joy of all beings, Knowing this teaching. Longevity is obtained, All faculties (eyes, ears, nose, tongue, body, mind) are complete and perfect, constantly born into noble families, Family members are all compliant. Wherever one is born, It is for the benefit of all, and for the rest of the beings, To settle them all in bodhi (awakening). If one hears these teachings, One can quickly realize it oneself, all beings should, Always respectfully serve them. One should act as a field of merit, Capable of receiving all offerings, always acting as a virtuous person (referring to someone with virtue), As a cetiya (stupa, here referring to an object of respect) of the world. Abiding before all the Buddhas, For all the supreme offerings, beside the unsurpassed World Honored One, They are capable of being benefactors, subduing all the worlds, One should make them a field of merit. If one hears such teachings, One can diligently cultivate and quickly realize, all the teachings of the Buddhas, This sutra (scripture) says so. Like this, awakening to bodhi, Unmoving and without discrimination, for this beneficial teaching, One should practice the bodhisattva conduct, asamkhya (countless) kalpas, Because of hearing this teaching. If in the realms of humans and devas (gods), Wanting to receive various karmic rewards, and being able to hear this teaching, One should diligently cultivate and quickly realize. There is no one who can subdue them, Taming these beings, being able to influence the rest of the beings, They constantly possess power and virtue. Their wisdom can well obtain benefits, Can well obtain longevity, can encounter the Buddha appearing in the world, Can hear this teaching. All the teachings of the Buddhas, They know the inconceivable, they act as sravakas (disciples) for the Buddha, And also obtain the merits of the samgha (community). Abandoning all dharmas (teachings), And also abandoning the inner self, one should listen to the sutra, After hearing, one should be aware. This teaching does not leave anything unsaid, There is no place where it cannot be said, like these dharmas, Here it is said like this. Not grasping nor abandoning, Nor is there gain or loss, there is no place to bring it from, This teaching has no dwelling place, all the past
佛， 彼如是說法， 若有當來佛， 彼當如是說。 於十方世界， 現在兩足尊， 彼所說法教， 亦如是無二。 若有眾生欲， 能說是法者， 當如我所說， 如是當覺知。 若不覺此法， 而當得涅槃， 終不能觸證， 及當住菩提。 此彼皆具足， 此是諸佛見， 所有如是法， 及如是見處， 眾生界求時， 難得於出現。 若覺此諸法， 真實體空寂， 諸法無有實， 諸法亦無有。 若無有法想， 一切有寂靜， 此彼如實知， 諸法無得處， 無所有所問， 無所有所說。 時彼摩訶薩， 名曰無所有， 以念于如來， 復問人中上。 所說如是法， 不可見而說， 誰能覺如是， 不可覺知者。 是等多億天， 及諸四部眾， 合十指爪掌， 寂意而聽聞。 彼聞已欣慶， 而無有所得， 無智及得處， 多眾住是意。 若有未知者， 彼等起欲樂， 發勤精進意， 當得聞已知。 如是聞真義， 真智無分別， 如己無不如， 真復如是說。 聞諸佛妙法， 所見大神通， 皆發歡喜意， 當得上菩提。 多有俱致天， 及百那由他， 已覺自證知，
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）： 他這樣說法，如果將來有佛（Buddha），他也會這樣說。在十方世界，現在的兩足尊（指佛，因其在有情眾生中最為尊貴），他們所說的法教，也是這樣沒有差別。如果眾生想要能夠宣說這個法，應當像我所說的那樣，這樣才能覺知。如果不覺知這個法，卻想要得到涅槃（Nirvana，解脫），最終不能觸證，以及安住于菩提（Bodhi，覺悟）。這些都具備，這是諸佛（Buddhas）的見解，所有這樣的法，以及這樣的見處，在眾生界中尋求時，難以出現。如果覺知這些法，真實的體性是空寂的，諸法沒有實在的自性，諸法也沒有任何存在。如果沒有法的執著，一切存在都是寂靜的，這樣如實地知道，諸法沒有可得之處，沒有可以提問的，沒有可以說的。當時，那位摩訶薩（Mahasattva，大菩薩），名叫無所有，因為憶念如來（Tathagata，佛的稱號之一），再次向人中之上的佛請問。所說的這個法，雖然不可見，但卻被宣說，誰能覺悟這樣不可覺知的事物呢？這時，無數億的天人，以及四部眾（比丘、比丘尼、優婆塞、優婆夷），合起十指，寂靜地聽聞。他們聽聞後感到欣喜，但並沒有任何所得，沒有智慧和可得之處，許多人都安住于這種意境中。如果有人還不知道，他們會生起強烈的願望，發起勤奮精進的心意，就能聽聞並瞭解。像這樣聽聞真實的意義，真實的智慧沒有分別，就像自己沒有不如意的，真實地這樣宣說。聽聞諸佛（Buddhas）的妙法，所見到的廣大神通，都發起歡喜的心意，就能證得上菩提（Bodhi，覺悟）。許多俱致（koti，古印度計數單位，約千萬）的天人，以及百那由他（Niyuta，古印度計數單位，約千萬億）的天人，已經覺悟並親自證知。
【English Translation】 English version The Buddha (Buddha): He speaks thus, and if there is a future Buddha (Buddha), he will speak thus. In the ten directions of the world, the present two-legged venerable ones (referring to the Buddha, because he is the most venerable among sentient beings), the Dharma teachings they speak are also the same, without difference. If sentient beings wish to be able to proclaim this Dharma, they should do so as I have said, so that they may awaken. If one does not awaken to this Dharma, yet wishes to attain Nirvana (Nirvana, liberation), one will ultimately not be able to touch and realize it, nor abide in Bodhi (Bodhi, enlightenment). These are all complete, this is the view of all Buddhas (Buddhas), all such Dharma, and such a place of view, when sought in the realm of sentient beings, is difficult to appear. If one awakens to these Dharmas, the true nature is empty and still, the Dharmas have no real self-nature, and the Dharmas also have nothing. If there is no attachment to Dharma, all existence is tranquil, knowing this truthfully, the Dharmas have no place to be obtained, nothing to be asked, and nothing to be said. At that time, the Mahasattva (Mahasattva, great Bodhisattva), named 'Without Anything', because of remembering the Tathagata (Tathagata, one of the titles of the Buddha), again asked the Buddha, the supreme among humans. This Dharma that is spoken, although invisible, is proclaimed, who can awaken to such an unknowable thing? At this time, countless billions of devas (devas, gods), and the four assemblies (bhikkhus, bhikkhunis, upasakas, upasikas), joined their ten fingers together, and listened silently. After hearing this, they felt joyful, but they did not gain anything, there was no wisdom and no place to be obtained, and many people abided in this state of mind. If there are those who do not yet know, they will generate a strong desire, and with diligent and vigorous intention, they will be able to hear and understand. Like this, hearing the true meaning, true wisdom is without discrimination, just as one has no dissatisfaction, and truly speaks in this way. Hearing the wonderful Dharma of the Buddhas (Buddhas), and seeing the vast supernatural powers, they all generate joyful intentions, and will attain supreme Bodhi (Bodhi, enlightenment). Many kotis (koti, an ancient Indian unit of counting, about ten million) of devas (devas, gods), and hundreds of Niyutas (Niyuta, an ancient Indian unit of counting, about ten trillion) of devas (devas, gods), have already awakened and personally realized.
如我之所說。 今我此眾中， 所有聞法者， 倍有百千數， 已觸證真法， 皆已共和合， 昔恒沙佛所， 已聞覺是法。 彼聞今觸證， 彼此當作佛， 如我今所在， 當如是說法， 無有于增減。 是殺害人者， 于往昔生處， 曾聞如是法， 昔所未曾有。 彼於今得聞， 無所有解釋， 已入佛神通， 今知于聞義。 見是等大眾， 即厭于自身， 自見最下類， 知佛神通故， 復更信深入， 不可思議等， 彼入已即得。 非法非非法， 此是佛神通， 諸世間無上， 覺無分別已， 無所無不得。 此害人利根， 如所聞聞已， 利根向我說， 諸佛之法體。 眾生心頑鈍， 為癡網所覆， 雖復多時聞， 不知佛神通。 我昔曾見佛， 證作人中上， 覺是大神通， 於後得授記。 過去八十四， 阿僧祇劫中， 我值然燈佛， 以知有為法， 以有所得故。 為得之所覆， 而著於我想， 為諸煩惱惑， 不覺佛神通。 以有于執著， 流轉生死中， 數不得邊際。 自余若不覺， 如是佛神通， 菩薩摩訶薩， 彼著亦多時。 是諸菩薩等， 欲速證菩
【現代漢語翻譯】 現代漢語譯本： 正如我所說的那樣。 現在我這大眾之中，所有聽聞佛法的人，超過百千之數，都已經接觸並證悟了真實的佛法，都已經和諧融合在一起，過去在恒河沙數諸佛之處，就已經聽聞並覺悟了這佛法。 他們過去聽聞，現在接觸並證悟，這些人都應當成佛，就像我現在所處的狀態一樣，應當這樣說法，不會有任何增減。這個殺害人的人，在過去生生世世中，曾經聽聞過這樣的佛法，這是過去從未有過的。他今天能夠聽聞，對無所有進行解釋，已經進入了佛的神通境界，現在知道了聽聞佛法的意義。見到這些大眾，就厭惡自己的身軀，覺得自己是最下等的人，因為知道佛的神通，所以更加深入地信奉，那些不可思議的境界，他們進入后就能夠得到。 '非法'也非'非法'，這就是佛的神通，諸世間無上的佛，覺悟了無分別的境界后，無所不能，無所不得。這個殺害人的人具有銳利的根性，如他所聽聞的那樣，以銳利的根性向我說，諸佛的法體。眾生的心頑固遲鈍，被愚癡的羅網所覆蓋，即使多次聽聞佛法，也不知道佛的神通。我過去曾經見過佛，證悟成為人中至上者，覺悟了偉大的神通，之後得到了授記。 在過去八十四阿僧祇劫（asamkhya kalpas，無數個劫）中，我遇到燃燈佛（Dipankara Buddha），因為知道有為法（conditioned phenomena），因為有所得的緣故，被有所得所覆蓋，而執著于'我'的觀念，被各種煩惱所迷惑，不覺悟佛的神通。因為有執著，所以在生死輪迴中流轉，次數多得無法計算。其餘的人如果不覺悟這樣的佛神通，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），他們也會執著很長時間。這些菩薩等，想要快速證得菩提。
【English Translation】 English version: As I have said. Now, among this assembly of mine, all those who have heard the Dharma, exceeding hundreds of thousands in number, have already touched and realized the true Dharma, and have all harmoniously merged together. In the past, at the places of Buddhas as numerous as the sands of the Ganges, they had already heard and awakened to this Dharma. They heard in the past, and now they touch and realize it. These people should all become Buddhas, just as I am now, and should preach the Dharma in this way, without any increase or decrease. This person who has committed murder has heard such Dharma in past lives, which is unprecedented. Today, he is able to hear, to explain the 'non-existent,' and has entered the realm of the Buddha's supernormal powers, now knowing the meaning of hearing the Dharma. Seeing these multitudes, he loathes his own body, considering himself the lowest of beings, and because he knows the Buddha's supernormal powers, he believes even more deeply, and those inconceivable realms, they can attain once they enter. 'Neither Dharma' nor 'non-Dharma,' this is the Buddha's supernormal power. The supreme Buddha of all worlds, after awakening to the state of non-discrimination, is all-powerful and all-attaining. This person who has committed murder has sharp faculties, and as he has heard, with his sharp faculties, he speaks to me of the Dharma-body of all Buddhas. The minds of sentient beings are stubborn and dull, covered by the net of ignorance, and even if they hear the Dharma many times, they do not know the Buddha's supernormal powers. I have seen the Buddha in the past, realized and became the supreme among men, awakened to great supernormal powers, and later received a prophecy. In the past eighty-four asamkhya kalpas (asamkhya kalpas, countless eons), I encountered Dipankara Buddha (Dipankara Buddha), because I knew conditioned phenomena, and because of what I had attained, I was covered by what I had attained, and clung to the notion of 'I,' deluded by various afflictions, and did not awaken to the Buddha's supernormal powers. Because of attachment, I transmigrated in the cycle of birth and death, countless times. If others do not awaken to such Buddha's supernormal powers, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), they will also cling for a long time. These Bodhisattvas, wanting to quickly attain Bodhi.
提， 寂靜佛神通， 應速愿覺入。 如是難調伏， 名為害人者， 還得利智根， 故彼得不難。」
爾時，眾中無煩天子，即以諸天曼陀羅花而散佛上，合掌恭敬而白佛言：「世尊！以何因緣？是噁心難調殺害人者，如是利根智慧微妙，乃能如是速疾決了。」說是語已。
爾時，佛告無煩天子言：「天子諦聽！是噁心難調殺害人者，於過去世曾五百生，受毒蛇身見即害物。受彼身已於日夜中，多有眾生為彼所害，以饑惱故皆食彼盡猶不能足，食已消滅，皆成灰燼。彼以求食不得眠睡，身不安隱噁心更增。或經日夜半月一月，或經年歲，因噁心故而取命終，即便墮于阿鼻地獄。生彼處已受大苦惱，百千俱致那由他歲，若舍彼身還復生于見毒蛇中，如是次第經五百世，常當受于見毒蛇身。
「若舍彼身還復生于阿鼻地獄，以彼惡集如是起故，于最後生彼毒蛇母愛所縛故，殺若干蟲與彼令食，食已飽滿身得安樂，便得睡眠晝夜不覺。彼睡眠時，其母即為多殺諸蟲或至千數，斷其命已置其左右周匝圍繞，復置口邊皆成大聚。彼睡覺已食彼諸蟲潤身飽滿，還得安隱尋復睡眠經七日夜。彼母復於七日夜中殺百千蟲，置其口邊而為大聚。
「彼睡覺已，食彼蟲聚而猶未盡，即見其母更殺諸
【現代漢語翻譯】 現代漢語譯本： 『提，寂靜佛（指達到涅槃寂靜狀態的佛陀）神通廣大，應當迅速發願覺悟並證入。像這樣難以調伏，被稱為殘害他人的人，還能獲得敏銳的智慧和根本，因此他們獲得解脫並不困難。』
這時，大眾中的無煩天子，立即用諸天的曼陀羅花散在佛陀身上，合掌恭敬地對佛說：『世尊！因為什麼因緣，這個噁心難調、殺害他人的人，卻有如此敏銳的智慧，能夠如此迅速地理解和決斷？』說完這些話后。
這時，佛告訴無煩天子說：『天子仔細聽！這個噁心難調、殺害他人的人，在過去世曾經有五百世，受毒蛇之身，一見到東西就加害。受這種身體后，在日夜之中，很多眾生被它所害，因為它飢餓的緣故，把它們都吃光了還不能滿足，吃下去後消化掉，都變成了灰燼。它因為求食而不得安眠，身體不安穩，噁心更加增長。或者經過日夜、半個月、一個月，或者經過一年，因為它噁心的緣故而取人性命，就墮入阿鼻地獄。生在那裡后，遭受巨大的苦惱，百千俱致那由他歲（極長的時間單位），如果捨棄那個身體，還再生為見毒蛇，像這樣次第經過五百世，常常要受見毒蛇之身。
『如果捨棄那個身體，還再生於阿鼻地獄，因為他惡業聚集是這樣產生的緣故，在最後一生，那毒蛇被母親的愛所束縛，殺死許多蟲子給它吃，吃飽後身體得到安樂，便能睡眠，晝夜不醒。它睡眠時，它的母親就為它殺死很多蟲子，甚至達到千數，斷了它們的命后，放置在它的左右，周圍環繞，又放置在它的口邊，都堆積成大堆。它醒來后，吃那些蟲子，滋潤身體，吃飽了，又得到安穩，隨即又睡眠，經過七日七夜。它的母親又在七日七夜中殺死百千蟲子，放置在它的口邊，堆積成大堆。
『它醒來后，吃那些蟲子堆積起來的食物，卻還沒有吃完，就看見它的母親又在殺諸蟲』
【English Translation】 English version: 『O Bhiksu, the supernatural powers of the Silent Buddha (Buddha who has attained Nirvana) are vast and profound. One should quickly vow to awaken and enter into it. Those who are difficult to tame, known as harmers of others, can still attain sharp wisdom and fundamental roots, so it is not difficult for them to achieve liberation.』
At that time, the Deva Wu Fan (a type of celestial being) in the assembly immediately scattered celestial Mandarava flowers upon the Buddha, joined his palms respectfully, and said to the Buddha, 『World Honored One! What is the cause and condition that this evil-minded, difficult-to-tame person who harms others possesses such sharp wisdom and is able to understand and decide so quickly?』 After saying these words.
Then, the Buddha said to the Deva Wu Fan, 『Deva, listen carefully! This evil-minded, difficult-to-tame person who harms others, in past lives, had five hundred lifetimes as a poisonous snake, harming things upon sight. Having taken that form, many beings were harmed by it day and night. Because of its hunger, it devoured them all but was still not satisfied. After eating, they were digested and turned to ashes. Because it sought food but could not sleep, its body was uneasy, and its evil mind increased. Whether it was a day and night, half a month, a month, or a year, because of its evil mind, it took lives and fell into Avici Hell (the lowest level of hell). Having been born there, it suffered great torment for hundreds of thousands of kotis of nayutas (extremely long units of time). If it abandoned that body, it would be reborn as a poisonous snake, and in this way, it would undergo five hundred lifetimes, constantly enduring the form of a poisonous snake.
『If it abandoned that body, it would be reborn in Avici Hell. Because its accumulation of evil arose in this way, in its last life, that poisonous snake was bound by its mother's love. Its mother killed many insects to feed it. After eating its fill, its body found peace, and it could sleep, unaware of day and night. While it slept, its mother killed many insects for it, even up to a thousand, severing their lives and placing them around it, encircling it, and placing them near its mouth, forming large piles. When it awoke, it ate those insects, nourishing its body, and after eating its fill, it found peace again and immediately fell asleep for seven days and nights. Its mother again killed hundreds of thousands of insects in those seven days and nights, placing them near its mouth, forming large piles.
『When it awoke, it ate those piles of insects, but it had not finished eating when it saw its mother killing more insects.』
蟲，持來聚集更為一聚。彼即生念：『奇哉！我母能為難事，為愛我故，求爾許蟲與我令食，然我於今不知厭足，然不食盡不知邊際，我今不應如是求食，而令我母為愛我故為我求食。我今于母能作何報？』
「彼于母所起慈愛心，知有益處知有恩義，即生愛心生饒益心。彼資潤身。復以于母生慈念心稍有柔潤，于即睡眠身心安樂。彼時遇有取薪草人皆共見之，即以利斧斷其命根。
「彼命終已，有旃陀羅名曰氣噓，生彼子家還有噁心。彼時祖父氣噓死後，氣噓之子復當刑殺。復於後時彼氣噓子身覆命終，既命終已遂絕此業，有合死者無人刑殺。
「爾時，大臣啟白王言：『大王當知，其主刑者名曰氣噓，其命已終，其彼有子身亦命終。大王當知，今無有人殺合死者。』
「爾時，彼王告大臣言：『彼氣噓門頗有種族，受彼世業資生已不？』臣白王言：『彼氣噓門現有孤子受其世業。』王敕臣言：『汝等可往將彼孤子而來見我。』大臣受敕將來見王。王敕之言：『童子！汝今既受氣噓世業資生，云何而不習於刑殺合死之人？』彼答王言：『敬如王教，我有親屬不聽我殺。王今若遣伏從來命，我暫還家須臾復來。』王言：『童子！汝可知時宜應速來。』彼至家已，所有妻子及諸眷屬皆斷命已，
【現代漢語翻譯】 現代漢語譯本：
『蟲子，拿來聚集在一起，成為一大堆。』那孩子就想：『真奇怪！我的母親能做這麼難的事情，爲了愛我，找來這麼多蟲子給我吃，但我現在還是不知滿足，如果不吃完就不知道什麼時候是個頭，我現在不應該這樣求食，而讓我母親爲了愛我而為我求食。我現在能為母親做些什麼回報呢？』 他對母親生起了慈愛之心，知道母親的好處，知道母親的恩情，就生起了愛心和饒益之心。他滋養身體。又因為對母親生起慈念之心，身體稍微柔和潤澤，於是就睡著了，身心安樂。當時，正好有砍柴的人看見了他，就用利斧砍斷了他的命根。 他死後，轉生為一個名叫氣噓（旃陀羅的名字）的旃陀羅的兒子家，仍然心懷惡念。當時，祖父氣噓死後，氣噓的兒子又要繼續從事刑殺。後來，氣噓的兒子也死了，他死後，這個行業就斷絕了，有該死的人也沒有人去刑殺了。 當時，大臣稟告國王說：『大王應該知道，那個負責行刑的人名叫氣噓，他已經死了，他的兒子也死了。大王應該知道，現在沒有人去殺那些該死的人了。』 當時，國王告訴大臣說：『那個氣噓家還有後代，繼承他的世業來維持生計嗎？』大臣稟告國王說：『那個氣噓家現在還有一個孤兒繼承他的世業。』國王命令大臣說：『你們可以去把那個孤兒帶來見我。』大臣接受命令，把孤兒帶來見國王。國王命令他說：『童子！你現在既然繼承了氣噓的世業來維持生計，為什麼不學習刑殺該死的人呢？』他回答國王說：『遵從國王的教誨，但是我的親屬不允許我殺人。國王如果允許我回家安排一下，我暫時回家，一會兒就回來。』國王說：『童子！你知道時間，應該快點回來。』他回到家后，把所有的妻子和親屬都殺死了，
【English Translation】 English version:
'Insects, bring them and gather them together into a pile.' The child then thought: 'How strange! My mother can do such a difficult thing. For the sake of loving me, she seeks so many insects for me to eat, but I am still not satisfied. If I don't finish eating them, I don't know when it will end. I should not seek food in this way, causing my mother to seek food for me out of love. What can I do to repay my mother now?' He developed a loving-kindness towards his mother, knowing her goodness and her kindness, and he generated a loving and beneficial heart. He nourished his body. Furthermore, because he had a loving thought towards his mother, his body became slightly soft and supple, and he fell asleep, his body and mind at peace. At that time, a woodcutter happened to see him and cut off his life with a sharp axe. After he died, he was reborn into the family of a Candala (name of a Candala) named Qixu, still harboring evil thoughts. At that time, after the grandfather Qixu died, Qixu's son had to continue the work of execution. Later, Qixu's son also died. After his death, this profession was cut off, and there was no one to execute those who deserved to die. At that time, the minister reported to the king, saying: 'Your Majesty should know that the person in charge of execution, named Qixu, has died, and his son has also died. Your Majesty should know that there is no one to kill those who deserve to die now.' At that time, the king told the minister: 'Does the Qixu family still have descendants who inherit his profession to make a living?' The minister reported to the king: 'The Qixu family now has an orphan who inherits his profession.' The king ordered the minister: 'You can bring that orphan to see me.' The minister accepted the order and brought the orphan to see the king. The king ordered him: 'Young man! Now that you have inherited Qixu's profession to make a living, why don't you learn to execute those who deserve to die?' He replied to the king: 'According to the king's teachings, my relatives do not allow me to kill people. If the king allows me to go home and make arrangements, I will go home temporarily and come back soon.' The king said: 'Young man! You know the time, you should come back quickly.' After he returned home, he killed all his wives and relatives,
還至王所，而白王言：『大王當知，我之親屬皆已殺盡，更無有人遮我殺者。唯愿大王敕我所作。』於是即付刀杖殺具，彼仍不受。王復敕言：『汝今何故不受刀杖？』彼報王言：『大王！我今既名知刑殺害之人，自有牙齒不假刀杖。大王當知，若無齒力彼須刀杖，我有牙齒有合死者，我用齒嚙而斷彼命，飲彼血已資潤我身增益氣力。』於是即取合死之人，以齒嚙項而斷其命即飲其血，飲其血已倍增氣力，嚴熾威勢倍更增惡。
「善男子！彼難調伏殺害人者，于彼時間多殺眾生皆飲其血，噁心嚴熾心智猛利，如是利智得聞菩薩名無所有，請問世尊空義斷漏，不起煩惱顛倒分別，斷瞋恚意慳貪妒嫉，無恩義處悉能破除，得無言說。從佛所聞解說之時，聞已更復增益利智，復入諸佛大神通事，故得如是勝利功德。」
爾時，復有教示菩薩摩訶薩從坐而起，整理衣服，偏袒右邊右膝著地，合掌向佛，欲有所問。彼合掌時佛神力故，水陸所生種種妙花有開敷者，色香微妙滿其手中，即生歡喜踴躍無量，以歡喜意用彼諸花而散佛上，再三散已，而白佛言：「世尊！今此難調殺害人者，已曾發於菩提心耶？」
時佛告言：「汝善男子！宜應還問此難調伏殺害人者，是善男子當爲汝說。」
爾時，教示菩薩
【現代漢語翻譯】 現代漢語譯本：他回到國王那裡，稟告國王說：『大王應該知道，我的親屬都已經全部被殺光了，再也沒有人阻止我殺人了。只希望大王您能指示我該做什麼。』於是國王就把刀杖殺人工具交給他，但他仍然不接受。國王又命令說：『你現在為什麼不接受刀杖？』他回答國王說：『大王！我現在既然已經被稱為知曉刑殺害人的人，自然有牙齒，不需要刀杖。大王應該知道，如果沒有牙齒的力量，就需要刀杖，而我有牙齒，有該死的人，我就用牙齒咬斷他們的脖子，喝他們的血來滋潤我的身體，增加我的氣力。』於是他就抓來該死的人，用牙齒咬斷他們的脖子，喝他們的血，喝了血后氣力倍增，兇猛的威勢更加增強，變得更加兇惡。 『善男子！那個難以調伏、殺害人的人，在那個時候大量殺害眾生，都喝他們的血，惡毒的心情非常強烈，心智非常猛利，像這樣憑藉利智，聽到菩薩（Bodhisattva）的名字都一無所知，請問世尊（World-Honored One）關於空性的意義，斷除煩惱，不起顛倒分別，斷除瞋恚、慳貪、嫉妒，在沒有恩義的地方都能破除，得到無法用言語表達的境界。從佛（Buddha）那裡聽聞解說的時候，聽了之後更加增益利智，又進入諸佛的大神通之事，所以得到這樣的勝利功德。』 當時，又有一位教示菩薩摩訶薩（Bodhisattva-Mahāsattva）從座位上站起來，整理衣服，袒露右肩，右膝著地，合掌向佛，想要有所提問。他合掌的時候，因為佛的神力，水陸所生的各種美妙的花朵有的開放了，顏色香味非常微妙，充滿了他的手中，立刻生起歡喜，踴躍無量，用歡喜的心情用那些花朵散在佛的身上，再三散花之後，稟告佛說：『世尊！現在這個難以調伏、殺害人的人，曾經發過菩提心（Bodhi-citta）嗎？』 當時，佛告訴他說：『善男子！你應該去問這個難以調伏、殺害人的人，這個善男子會為你解說的。』 當時，教示菩薩（Bodhisattva）
【English Translation】 English version: He returned to the king and reported, 'Great King, you should know that all my relatives have been killed, and there is no one left to stop me from killing. I only wish that Your Majesty would instruct me on what to do.' Thereupon, the king handed him knives and weapons for killing, but he still refused to accept them. The king then commanded, 'Why do you not accept the knives and weapons now?' He replied to the king, 'Great King! Now that I am known as someone who knows how to execute and kill, I naturally have teeth and do not need knives and weapons. Great King, you should know that if I did not have the strength of teeth, I would need knives and weapons, but I have teeth, and there are those who deserve to die. I will use my teeth to bite off their necks, drink their blood to nourish my body, and increase my strength.' Thereupon, he seized those who deserved to die, bit off their necks with his teeth, and drank their blood. After drinking their blood, his strength doubled, his fierce power increased even more, and he became even more evil. 'Good man! That person who is difficult to tame and kills people, at that time, killed many living beings and drank their blood. His evil mind was very intense, and his intellect was very sharp. With such sharp intellect, he knew nothing of hearing the name of a Bodhisattva (Bodhisattva), asked the World-Honored One (World-Honored One) about the meaning of emptiness, cut off afflictions, did not arise from inverted discriminations, cut off anger, stinginess, and jealousy, and was able to destroy all places without kindness or righteousness, attaining a state beyond words. When he heard the explanation from the Buddha (Buddha), after hearing it, he further increased his sharp intellect and entered into the great supernatural affairs of all Buddhas, thus attaining such victorious merits.' At that time, another Teaching Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and joined his palms towards the Buddha, desiring to ask a question. When he joined his palms, due to the Buddha's divine power, various wonderful flowers born from water and land blossomed, their colors and fragrances were very subtle, and they filled his hands. He immediately arose with joy, leaping immeasurably, and with a joyful mind, he scattered those flowers upon the Buddha, scattering them again and again, and then said to the Buddha, 'World-Honored One! Has this difficult-to-tame, murderous person ever generated the Bodhi-citta (Bodhi-citta)?' At that time, the Buddha said to him, 'Good man! You should ask this difficult-to-tame, murderous person, and this good man will explain it to you.' At that time, the Teaching Bodhisattva (Bodhisattva)
還複合掌，而問之言：「汝善男子！已曾發於菩提心耶？」
彼即答言：「善男子！知我今即是發菩提心清凈無濁，如我聞佛大神通已即斷諸惡，而復得聞此無所有菩薩所問、世尊解釋，聞已信受念持觀察無有疑網。於世尊說一切諸法空無有我，無生無滅無有境界，無境界處無虛空處。汝善男子！于如此處欲起何心而有所聞？」
教示菩薩復問彼言：「汝善男子！汝于眾生幾所成熟于菩提耶？」
彼即答言：「善男子！我于無量不思議等不可瞋恚諸眾生者，成熟安置菩提種子，于無邊劫當更成熟所有眾生。善男子！譬如虛空多所容受，佛法亦爾容受無量。若有信受彼能成熟，亦可成熟一切眾生，不著邪徑當作惡業。
「善男子！我已為一切眾生利益安樂而為攀緣，今向汝說無有虛妄，佛自證知。若佛世尊不授記者，我于菩提我即自記。所以者何？我已信入菩薩種子，已住信忍無疑無惑，於此諸佛大神通中，此是一切諸菩薩等無有所著，發菩提心而為根本。若增長已次第能證菩提之果及一切智，一切佛法當覺當知，次第成熟無量眾生，于菩提道亦當成就，住于菩薩不動法中。
「善男子！如是，如是！無異無別，能如是者愿生諸相，然諸眾生有厭離想得無疑惑，愿當入佛大神通處自見於
【現代漢語翻譯】 現代漢語譯本：那教示菩薩合起手掌，向他問道：『善男子！你曾經發起菩提心（Bodhicitta，覺悟之心）了嗎？』 他立即回答說：『善男子！要知道我現在就是發起菩提心，清凈沒有污濁，就像我聽聞佛的大神通后，就斷除各種惡行，並且又聽聞這無所有菩薩所提出的問題，世尊（Bhagavan，佛的尊稱）所作的解釋，聽聞后就信受、念持、觀察，沒有疑惑。對於世尊所說的一切諸法都是空性的，沒有我（ātman，靈魂），沒有生，沒有滅，沒有境界，沒有境界之處也沒有虛空之處。善男子！在這樣的地方，你想要生起什麼心，又想要聽聞什麼呢？』 教示菩薩又問他說：『善男子！你對於眾生，有多少已經使他們成熟于菩提了呢？』 他立即回答說：『善男子！我對於無量、不可思議等不可嗔恚的眾生，已經成熟並安置了菩提的種子，在無邊劫中，將要繼續成熟所有的眾生。善男子！譬如虛空能夠容納很多事物，佛法（Buddha-Dharma，佛教的教義）也是這樣，能夠容納無量的事物。如果有人信受，他就能夠成熟，也可以成熟一切眾生，不執著于邪路，不作惡業。 善男子！我已經爲了所有眾生的利益和安樂而攀緣，現在向你所說的沒有虛妄，佛自己可以證明。如果佛世尊不給我授記，我自己就給自己授記菩提。為什麼呢？我已經信入菩薩的種子，已經安住在信忍之中，沒有疑惑，在這諸佛的大神通中，這是一切菩薩等沒有執著，發起菩提心作為根本。如果增長了，次第能夠證得菩提的果實以及一切智（sarvajñā，對一切事物無礙的智慧），一切佛法都應當覺悟和知曉，次第成熟無量的眾生，在菩提道上也將成就，安住在菩薩不動法中。 善男子！就是這樣，就是這樣！沒有差異，沒有區別，能夠這樣的人，願望生出各種瑞相，然而諸眾生有厭離的想法，得到沒有疑惑，願望進入佛的大神通之處，自己見到。』
【English Translation】 English version: Then the teaching Bodhisattva, joining his palms, asked him, saying: 'Good man! Have you ever generated the Bodhicitta (mind of enlightenment)?' He immediately replied: 'Good man! Know that I am now generating the Bodhicitta, pure and without defilement, just as after hearing the Buddha's great supernormal powers, I cut off all evil deeds, and again heard the questions asked by this non-existent Bodhisattva, and the explanations given by the Bhagavan (the Blessed One), and after hearing them, I believed, remembered, contemplated, and had no doubts. Regarding the Bhagavan's teaching that all dharmas are empty, without self (ātman), without birth, without death, without realms, and where there are no realms, there is also no space. Good man! In such a place, what mind do you want to arise, and what do you want to hear?' The teaching Bodhisattva then asked him: 'Good man! How many beings have you matured towards Bodhi?' He immediately replied: 'Good man! I have matured and placed the seeds of Bodhi in countless, inconceivable, and non-irritable beings, and in endless kalpas (aeons) I will continue to mature all beings. Good man! Just as space can accommodate many things, so too can the Buddha-Dharma (Buddha's teachings) accommodate countless things. If someone believes and accepts it, they can mature, and they can also mature all beings, not clinging to wrong paths and not committing evil deeds. 'Good man! I have already relied on the benefit and happiness of all beings, and what I am saying to you now is not false, the Buddha himself knows. If the Buddha Bhagavan does not give me a prediction, I will predict Bodhi for myself. Why? I have already believed in the seeds of the Bodhisattva, and I have already dwelt in the patience of faith, without doubt or confusion. In these great supernormal powers of all the Buddhas, this is the root of all Bodhisattvas, without attachment, generating the Bodhicitta. If it grows, it can gradually attain the fruit of Bodhi and all-knowing wisdom (sarvajñā), all Buddha-Dharmas should be awakened and known, gradually maturing countless beings, and also achieving the Bodhi path, dwelling in the immovable Dharma of the Bodhisattva. 'Good man! It is so, it is so! There is no difference, no distinction. Those who can do so wish to generate various auspicious signs, but all beings have thoughts of aversion and obtain no doubts, wishing to enter the great supernormal powers of the Buddha and see themselves.'
我少分。所以者何？其佛神通有無量故。善男子！諸佛世尊于大神通能決了見，諸菩薩等若未得忍唯以信行，若諸菩薩有得忍者，于佛神通少分已入。」
爾時，以佛神通力故，於此大地六種震動安樂潤澤，無一眾生有驚怖者，一切音樂不鼓自鳴。上虛空雨優波羅花、缽頭摩花、拘勿頭花、分陀利花。于虛空中自然而有種種天衣懸垂而現，燒眾天人所有諸香。彼一切眾所有三千大千世界，彼菩薩等不知邊際，彼等皆悉掬於此花，以散佛上，如是再三及散此眾。於時復有十六俱致百千那由他等蓮花，猶如車輪，從地踴出，彼花臺中有菩薩坐，皆悉具足三十二相。彼諸菩薩各從花下，還以此花而散佛上，花供養已，合掌禮敬向佛而住。
爾時，教示菩薩承佛威神，而問彼等諸菩薩言：「善男子等！汝從何來？」
彼菩薩言：「我從十方阿僧祇等諸世界中，奉侍禮敬阿僧祇佛，聽聞法已而來至此。」
教示菩薩復問之言：「善男子等！汝聞何法？」
彼答之言：「我等亦聞有菩薩名無所有問、佛為解釋，亦如此間釋迦如來所解說法，亦復如是無有增減。彼菩薩亦名無所有，于問彼佛。彼佛世尊亦如是說，不起煩惱令斷疑惑，令作光明令近諸佛，及一切智無等等法。」
爾時，大眾生希
【現代漢語翻譯】 現代漢語譯本： 我（所理解的）只是很少一部分。為什麼這麼說呢？因為諸佛的神通是無量的。善男子！諸佛世尊對於大神通能夠徹底明瞭地見到（其本質），諸菩薩等如果還沒有得到『忍』（對佛法的確信和接受），只能依靠信心修行。如果諸菩薩中有人得到了『忍』，那麼他們對於佛的神通已經進入了少部分（的理解）。
這時，由於佛的神通力，這大地發生了六種震動，安樂而潤澤，沒有一個眾生感到驚恐，一切音樂無需敲擊自然鳴響。天上飄落優波羅花（Utpala，青蓮花）、缽頭摩花（Padma，紅蓮花）、拘勿頭花（Kumuda，白蓮花）、分陀利花（Pundarika，大白蓮花）。在天空中自然而然地出現各種天衣懸掛著，焚燒著眾天人所有的各種香。那些所有三千大千世界中的菩薩們，不知道邊際，他們都捧起這些花，散在佛的身上，這樣做了兩次三次，也散在這些大眾身上。這時又有十六俱致百千那由他（Koti-niyuta，古代印度數字單位）等蓮花，像車輪一樣從地裡涌出，那些花臺上有菩薩坐在上面，都具備三十二相。那些菩薩各自從花臺上下來，又用這些花散在佛的身上，用花供養完畢后，合掌禮敬面向佛站立。
這時，教示菩薩（一位菩薩的名字）承蒙佛的威神力，問那些菩薩們說：『善男子們！你們從哪裡來？』
那些菩薩說：『我們從十方阿僧祇（Asamkhya，極大數字）等諸世界中來，奉侍禮敬阿僧祇佛，聽聞佛法後來到這裡。』
教示菩薩又問他們說：『善男子們！你們聽聞了什麼佛法？』
他們回答說：『我們也聽聞有菩薩名叫無所有問，佛為他們解釋，也像這裡的釋迦如來所解釋說法一樣，沒有任何增減。那位菩薩也名叫無所有，向那位佛提問。那位佛世尊也像這樣說，不起煩惱，使斷除疑惑，使（眾生）產生光明，使（眾生）親近諸佛，以及一切智無等等法。』
這時，大眾感到非常稀有。
【English Translation】 English version: I (understand) only a small portion. Why is that? Because the Buddhas' supernatural powers are immeasurable. Good men! The World-Honored Ones, the Buddhas, are able to see and understand great supernatural powers completely. Bodhisattvas who have not yet attained 'Kshanti' (acceptance and conviction of the Dharma) can only rely on faith to practice. If there are Bodhisattvas who have attained 'Kshanti', then they have already entered a small portion (of understanding) of the Buddhas' supernatural powers.
At that time, due to the Buddha's supernatural power, the earth quaked in six ways, becoming peaceful and moist. Not a single being felt frightened, and all music played without being struck. The sky rained Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (large white lotus) flowers. In the sky, various heavenly garments naturally appeared hanging down, and all kinds of incense belonging to the heavenly beings were burned. Those bodhisattvas in all the three thousand great thousand worlds, not knowing the boundaries, all scooped up these flowers and scattered them on the Buddha, doing this two or three times, and also scattered them on the assembly. At that time, there were also sixteen Koti-niyutas (ancient Indian numerical units) of lotus flowers, like chariot wheels, springing up from the ground. On those flower platforms, there were bodhisattvas sitting, all possessing the thirty-two marks. Those bodhisattvas each came down from the flower platforms and scattered these flowers on the Buddha again. After offering the flowers, they joined their palms in reverence and stood facing the Buddha.
At that time, the Teaching Bodhisattva (name of a Bodhisattva), relying on the Buddha's majestic power, asked those bodhisattvas, 'Good men! Where do you come from?'
Those bodhisattvas said, 'We come from the ten directions, from worlds as numerous as Asamkhyas (immeasurable number), serving and revering Asamkhya Buddhas, and having heard the Dharma, we have come here.'
The Teaching Bodhisattva asked them again, 'Good men! What Dharma have you heard?'
They replied, 'We have also heard of a Bodhisattva named 'Question on Non-Possession,' and the Buddha explained it to them, just as Shakyamuni Tathagata here explains and teaches, without any increase or decrease. That Bodhisattva is also named 'Non-Possession,' and they questioned that Buddha. That World-Honored One, the Buddha, also said in this way: not to arise afflictions, to eliminate doubts, to create light, to bring (beings) closer to the Buddhas, and to (attain) omniscient, incomparable Dharma.'
At that time, the assembly felt it was very rare.
有心，皆作是念：「彼諸人等善得人身善得壽命，值佛出世隨順諸佛，聞無所有菩薩所問如是等法，信入奉行，無相無得不起煩惱。世尊！我今善得大利，善得人身善得壽命。我等今者，聞無所有菩薩所問、佛解釋時，聞于耳根如聞信解，無有疑惑有所觸證。我今得知一切智已，亦當如是為諸眾生而作利益得善普覆。我等今者，假使能以一切珍寶，滿此三千大千世界持用佈施，以如是等猶不能報是無所有菩薩之德，而不現身能問如來寂靜之法，能斷無量眾生疑惑顛倒之意。我等於今當以何事而供養此不現身者？」
爾時，無所有菩薩作如是言：「諸善男子！汝等若聞如是等法能信解者，即為已作上妙供養一切諸佛及諸菩薩。我今所問、佛為解釋，汝等若得無疑惑處，無熱惱處，成菩提時，為諸眾生作利益故，眾生執著令解脫故，亦為化彼噁心怨仇害人者故。唯若干事以是故問勸請如來，我今已顯諸佛法教，已照一切無明黑闇。」
爾時，噁心難調怨仇殺害人者，見於如是大神通已：「如彼所知不取上下，心得調順無有喜怒。」說此語時，難調怨仇即于彼處踴身虛空，而作是言：「諸善男子！一切諸法猶如幻化，無有真實、分別所作，諸法實體如如不動無有顛倒，是故汝等所有諸想住持建立。如是等想無有
【現代漢語翻譯】 現代漢語譯本：心中有信念的人都這樣想：『那些人真是幸運，得到了人身，得到了壽命，值遇佛陀出世，隨順諸佛的教誨，聽聞無所有菩薩所問的這些法，信受奉行，不執著于相，不追求獲得，不起煩惱。世尊！我們現在真是得到了大利益，得到了人身，得到了壽命。我們現在聽聞無所有菩薩所問、佛陀解釋時，聽入耳中就信受理解，沒有疑惑，有所體證。我們現在得知一切智慧后，也應當像這樣為眾生作利益，得到善的普遍覆蓋。我們現在，即使能用一切珍寶，充滿這三千大千世界來佈施，像這樣也不能報答這位無所有菩薩的恩德，他不現身而能問如來寂靜之法，能斷除無量眾生的疑惑顛倒之念。我們現在應當用什麼來供養這位不現身的人呢？』 這時，無所有菩薩（the Bodhisattva 'Without-Anything'）這樣說：『各位善男子！你們如果聽聞這些法能夠信受理解，就是已經做了最上妙的供養一切諸佛及諸菩薩。我現在所問、佛陀為之解釋，你們如果得到沒有疑惑之處，沒有熱惱之處，成就菩提時，爲了給眾生作利益的緣故，爲了讓眾生從執著中解脫的緣故，也爲了教化那些噁心怨仇害人的人的緣故。只是因為若干事情，因此才問，勸請如來，我現在已經顯明諸佛的法教，已經照亮一切無明黑暗。』 這時，那些噁心難調、怨仇殺害人的人，見到這樣的大神通后：『像他所知那樣不執取上下，心得調順沒有喜怒。』說這些話時，難調的怨仇就在那裡踴身虛空，這樣說：『各位善男子！一切諸法猶如幻化，沒有真實，都是分別所作，諸法的實體如如不動沒有顛倒，所以你們所有那些想法都是住持建立。像這樣的想法沒有……』
【English Translation】 English version: Those with faith all thought: 'Those people are truly fortunate, having obtained a human body and lifespan, encountering the Buddha's appearance in the world, following the Buddhas, hearing the Dharma as questioned by the Bodhisattva 'Without-Anything' (Wu Suo You Pusa), believing and practicing it, not clinging to forms, not seeking to gain, and not arising with afflictions. World Honored One! We are now truly gaining great benefit, obtaining a human body and lifespan. We now, upon hearing the questions of the Bodhisattva 'Without-Anything' and the Buddha's explanations, hear it with our ears and believe and understand it, without doubt, having some realization. Now that we have attained all wisdom, we should also benefit sentient beings in this way, attaining the universal covering of goodness. Now, even if we could use all the treasures to fill this three-thousand-great-thousand world (Sanqian Daqian Shijie) to give as alms, even that would not repay the virtue of this Bodhisattva 'Without-Anything', who, without appearing in person, can ask the Tathagata (Rulai) about the Dharma of stillness, and can cut off the doubts and inverted thoughts of countless sentient beings. What should we use to make offerings to this one who does not appear in person?' At that time, the Bodhisattva 'Without-Anything' said: 'Good men! If you can believe and understand these Dharmas upon hearing them, that is already making the supreme offering to all Buddhas and Bodhisattvas. What I ask and the Buddha explains, if you attain a place without doubt, a place without affliction, when you attain Bodhi, for the sake of benefiting sentient beings, for the sake of liberating sentient beings from attachment, and also for the sake of transforming those with evil minds, enemies who harm others. It is only because of certain matters that I ask and urge the Tathagata. I have now revealed the Dharma teachings of all Buddhas, and have illuminated all the darkness of ignorance.' At that time, those with evil minds, difficult to tame, enemies who kill people, seeing such great spiritual powers: 'Like what he knows, not grasping at high or low, their minds become harmonious without joy or anger.' While saying these words, the difficult-to-tame enemies leaped into the sky and said: 'Good men! All Dharmas are like illusions, without reality, all made by discrimination, the substance of all Dharmas is unmoving like Thusness (Ruru Budong), without inversion, therefore all your thoughts are sustained and established. Such thoughts have no...'
實想，是顛倒想非有實想，是故汝今已得至於無疑惑處，亦當得於無礙辯才。汝等已脫諸疑惑故，求菩提時不由於他，常當自體一切開悟。」
時，世尊言：「汝善男子！善哉！善哉！如汝所說。」
爾時，難調噁心怨仇而白佛言：「世尊！我今即是授記，以蒙世尊稱歎善哉。雖然世尊但與我記，為此大眾令得踴躍，心意歡喜更發勝心不怯弱故。世尊！我今不見彼法歡喜踴躍。世尊！一切諸法無有思念，無有真實，分別所起，以分別故而有莊嚴，猶如幻化、如夢所見、如旋火輪。我于彼等如實覺知，如佛世尊為無所有菩薩解釋，我亦隨順無隨順故。」
無所有菩薩經卷第二 大正藏第 14 冊 No. 0485 無所有菩薩經
無所有菩薩經卷第三
隋天竺三藏阇那崛多等譯
爾時，世尊即便微笑，有金色光從佛口出，上至梵世遍照三千大千世界，繞佛三匝還從頂入。爾時，眾中有一菩薩名曰不染，從坐而起整理衣服，偏袒右邊右膝著地，合掌向佛白言：「世尊！以何因緣今現微笑？諸佛如來若微笑者非無因緣，唯愿解說令眾歡喜。」
爾時，佛告不染菩薩：「善男子！是難調怨仇殺害人者，于未來世過八十九百千阿僧祇劫已后，當得作佛，號曰利上功德如來、阿
【現代漢語翻譯】 現代漢語譯本：真實的想，是顛倒的想，並非真實的想。因此，你現在已經到達沒有疑惑的地方，也應當獲得無礙的辯才。你們已經脫離了各種疑惑，所以在尋求菩提的時候不依賴於他人，應當常常自己覺悟一切。」
當時，世尊說：「你這位善男子！說得好！說得好！正如你所說的那樣。」
這時，難調噁心怨仇（一個菩薩的名字，意為難以調伏的懷有惡意和怨恨的人）對佛說：「世尊！我現在就是被授記了，因為蒙受世尊的稱讚。雖然世尊只是給我授記，但爲了讓大眾因此而踴躍，心意歡喜，更加發起殊勝之心而不怯弱。世尊！我現在沒有見到任何能讓我歡喜踴躍的法。世尊！一切諸法都沒有思念，沒有真實，都是分別所產生的，因為分別的緣故而有莊嚴，猶如幻化、如夢中所見、如旋轉的火輪。我對它們如實覺知，正如佛世尊為無所有菩薩（一個菩薩的名字，意為一無所有的菩薩）所解釋的那樣，我也隨順這種無隨順。」
《無所有菩薩經》卷第二 大正藏第 14 冊 No. 0485 《無所有菩薩經》
《無所有菩薩經》卷第三
隋朝天竺三藏阇那崛多（Jñānagupta）等翻譯
當時，世尊就微笑起來，有金色的光芒從佛的口中發出，向上到達梵世（Brahma-loka），遍照三千大千世界，圍繞佛三圈后從頭頂進入。這時，大眾中有一位菩薩名叫不染（a bodhisattva's name, meaning unstained），從座位上站起來，整理衣服，袒露右肩，右膝著地，合掌向佛說道：「世尊！因為什麼因緣現在顯現微笑？諸佛如來如果微笑，一定不是沒有原因的，希望您能解釋，讓大眾歡喜。」
當時，佛告訴不染菩薩（a bodhisattva's name, meaning unstained）：「善男子！這位難調怨仇殺害人者，在未來世經過八十九百千阿僧祇劫（asamkhya kalpas，無數劫）之後，將會成佛，名號為利上功德如來（Labbha-uttara-guna-tathagata）、阿
【English Translation】 English version: 'Real thought is inverted thought, not real thought. Therefore, you have now reached a place of no doubt, and you should also attain unimpeded eloquence. Because you have escaped all doubts, when seeking Bodhi, you do not rely on others, but should always awaken to everything yourself.'
At that time, the World Honored One said, 'Good man! Excellent! Excellent! Just as you have said.'
Then, the Difficult-to-Tame Evil-Minded Enemy (Nandiyatikilavisadvistacitta, a bodhisattva's name, meaning one difficult to tame with evil intentions and hatred) said to the Buddha, 'World Honored One! I am now being prophesied, because I have received the praise of the World Honored One. Although the World Honored One is only giving me a prophecy, it is to make the assembly leap with joy, their minds happy, and to further arouse superior minds without being timid. World Honored One! I do not now see any dharma that makes me joyful and exuberant. World Honored One! All dharmas have no thought, no reality, they arise from discrimination, and because of discrimination there is adornment, like illusion, like what is seen in a dream, like a whirling fire wheel. I know them as they truly are, just as the Buddha World Honored One explained to the Non-Possession Bodhisattva (Asarvabhava, a bodhisattva's name, meaning the Bodhisattva of Non-Existence), and I also follow this non-following.'
'The Sutra of the Non-Possession Bodhisattva, Volume Two' 'Taisho Tripitaka Volume 14, No. 0485, The Sutra of the Non-Possession Bodhisattva'
'The Sutra of the Non-Possession Bodhisattva, Volume Three'
Translated by Jñānagupta (阇那崛多), the Tripiṭaka Master from India of the Sui Dynasty, and others
At that time, the World Honored One smiled, and golden light came from the Buddha's mouth, rising to the Brahma-loka (梵世), illuminating the three thousand great thousand worlds, circling the Buddha three times, and entering from the top of his head. At that time, a bodhisattva in the assembly named Immaculate (Anabhilapya, a bodhisattva's name, meaning unstained) arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha, 'World Honored One! For what reason do you now show a smile? If the Tathagatas smile, it is not without cause. May you explain it, so that the assembly may rejoice.'
At that time, the Buddha said to the Immaculate Bodhisattva (Anabhilapya, a bodhisattva's name, meaning unstained), 'Good man! This Difficult-to-Tame Evil-Minded Enemy who harms people, in a future life, after eighty-nine hundred thousand asamkhya kalpas (阿僧祇劫), will become a Buddha, named Labbha-uttara-guna-tathagata (利上功德如來), A'
羅訶、三藐三佛陀，當出於世，明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。善男子！而此難調噁心怨仇前害人者，於此命終已后，當生兜率天上彌勒菩薩所，隨彼住壽。彌勒菩薩當下生時，彼于爾時作大長者，財福無量，一切果報悉皆開現，即於二十晝夜，供養彌勒世尊及聲聞眾。
「彼見彌勒世尊佛剎莊嚴之事，即生愿求，為欲成就莊嚴佛剎故，與諸眷屬請彼彌勒如來世尊，及聲聞眾前後圍繞，以諸供養一切樂具，三月奉獻恭敬尊重承事供養，即以素衣長八十肘，用畫彌勒如來形像，及彼佛剎莊嚴之相。既圖畫已，奉彼彌勒如來世尊，即發願言：『藉此功德，愿我當得如是佛剎莊嚴之事，亦如今者彌勒世尊、阿羅訶、三藐三佛陀所有具足莊嚴之相，愿我佛剎諸聲聞眾智慧具足，愿我佛剎諸菩薩等，無量智慧皆悉具足。』作是愿已，以金銀華散於彌勒如來世尊，復作是言：『我等當作如是精進，亦當成就如是佛剎莊嚴之事，如昔釋迦牟尼世尊釋種勝王，為我示現光明顯照，而於彼時成熟無量多數眾生於菩提中，亦如彌勒如來世尊多菩薩眾。』彼利上功德如來，于初會時菩薩無量，于授記中皆悉得忍。于第二會，諸菩薩眾復倍無量。于第三會復倍無量，如是方便。彼利上功德如來、阿羅訶、
【現代漢語翻譯】 現代漢語譯本：羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者）將出現於世，具足明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善於逝者）、世間解（Lokavidu，瞭解世間者）、無上士（Anuttara，無上之人）、調御丈夫（Purusha-damya-sarathi，調御丈夫）、天人師（Shasta deva-manushyanam，天人之導師）、佛（Buddha，覺者）、世尊（Bhagavan，受人尊敬者）。善男子！而這個難以調伏、噁心、怨仇、先前加害於人的人，在此命終之後，將往生兜率天（Tushita Heaven）上彌勒菩薩（Maitreya Bodhisattva）處，隨他一起住滿壽命。彌勒菩薩下生時，他那時將成為大長者，擁有無量的財富和福報，一切果報都將顯現，並在二十個晝夜裡，供養彌勒世尊以及聲聞眾。 他見到彌勒世尊的佛剎（Buddha-kshetra，佛土）莊嚴之事，便生起願望，爲了成就莊嚴的佛剎，與他的眷屬一起邀請彌勒如來世尊，以及前後圍繞的聲聞眾，用各種供養和一切樂具，三個月奉獻、恭敬、尊重、承事供養，並用長八十肘的素色布，繪製彌勒如來的形像，以及他的佛剎莊嚴的景象。圖畫完成後，奉獻給彌勒如來世尊，併發愿說：『憑藉這個功德，愿我將來能夠得到像這樣的佛剎莊嚴之事，也像現在的彌勒世尊、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者）所擁有的具足莊嚴之相，愿我的佛剎的諸位聲聞眾智慧具足，愿我的佛剎的諸位菩薩等，無量的智慧都具足。』 發願完畢后，用金銀花散在彌勒如來世尊身上，又說：『我們應當像這樣精進，也應當成就像這樣的佛剎莊嚴之事，就像過去釋迦牟尼世尊（Shakyamuni Buddha）釋迦族的勝王，為我們示現光明照耀，並在那時成熟了無量眾生於菩提之中，也像彌勒如來世尊擁有眾多的菩薩眾。』那位利上功德如來，在初會時菩薩無量，在授記中都得到了忍。在第二會，諸菩薩眾又倍增無量。在第三會又倍增無量，像這樣的方便。那位利上功德如來、阿羅訶（Arhat，阿羅漢）
【English Translation】 English version: When an Arhat (Arhat, one who is worthy), a Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha) appears in the world, endowed with perfect knowledge and conduct (Vidya-charana-sampanna), a Well-Gone One (Sugata), an Understander of the World (Lokavidu), an Unsurpassed One (Anuttara), a Tamer of Men (Purusha-damya-sarathi), a Teacher of Gods and Humans (Shasta deva-manushyanam), a Buddha (Buddha, the Awakened One), a World-Honored One (Bhagavan). Good son! This person who is difficult to tame, with an evil mind, an enemy, who has harmed others before, after the end of this life, will be born in the Tushita Heaven (Tushita Heaven) to Maitreya Bodhisattva (Maitreya Bodhisattva), and live out his lifespan with him. When Maitreya Bodhisattva descends, he will then become a great elder, possessing immeasurable wealth and blessings, and all his karmic rewards will manifest, and for twenty days and nights, he will make offerings to Maitreya World-Honored One and the assembly of Shravakas. Seeing the splendor of Maitreya World-Honored One's Buddha-field (Buddha-kshetra, Buddha land), he will generate the aspiration to accomplish a splendid Buddha-field. Together with his family, he will invite Maitreya Tathagata World-Honored One, and the assembly of Shravakas surrounding him, and for three months, he will offer all kinds of offerings and delightful things, with reverence, respect, service, and veneration. He will then use a plain cloth eighty cubits long to paint an image of Maitreya Tathagata, and the splendid appearance of his Buddha-field. After the painting is completed, he will offer it to Maitreya Tathagata World-Honored One, and make the vow: 'By the merit of this, may I attain such a splendid Buddha-field, just like the fully adorned appearance of the present Maitreya World-Honored One, Arhat (Arhat, one who is worthy), Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha). May the Shravakas in my Buddha-field be endowed with wisdom, and may the Bodhisattvas in my Buddha-field be fully endowed with immeasurable wisdom.' After making this vow, he will scatter gold and silver flowers upon Maitreya Tathagata World-Honored One, and say: 'We shall be as diligent as this, and we shall also accomplish such a splendid Buddha-field, just as Shakyamuni Buddha (Shakyamuni Buddha), the victorious king of the Shakya clan, showed us the light and illuminated us, and at that time matured countless beings in Bodhi, just like Maitreya Tathagata World-Honored One has many Bodhisattvas.' That Tathagata of Superior Merit, at the first assembly, had countless Bodhisattvas, and all attained forbearance in the predictions. At the second assembly, the number of Bodhisattvas doubled immeasurably. At the third assembly, it doubled immeasurably again, in such a way. That Tathagata of Superior Merit, Arhat (Arhat, one who is worthy),
三藐三佛陀，當有如是諸菩薩眾，而彼利上功德如來，示教利喜諸菩薩眾令行誓願。得初心已，皆令成就於一切智乃至菩提。
「善男子！此難調怨仇先害人者，值彌勒佛出世已后，一切生處壽命無量，唯除一生補處時中壽二十歲，而於彼處於一日中，自身具受一切惡業無量苦惱。從是已后乃至菩提，當更修習覺菩提已壽命無量。佛滅度后，正法住世于無量時，無有惡世。如我今日諂惡眾生，有惡口者、無智慧者、難入道者、魔所持者，我今于中說法教化，此等眾生難解難入；此善男子，無有如是諸患難事。善男子！彼佛剎中無有諸魔及魔事者。所有利根通敏眾生皆集於彼，是故彼佛利上功德如來說法，少用功力而得開解。」
爾時，眾中有菩薩名無障凈月，即從坐起整理衣服，右膝著地，合掌向佛欲自決疑，及為此眾令斷疑故，即以偈頌問世尊曰：
「我問世間燈， 智聚無礙者， 為欲自斷疑， 及於此眾故。 何緣此眾見， 然今利根者， 于先殺害人， 復得記菩提？ 大龍愿為說， 彼往昔行業， 既為億數劫， 常作惡趣地， 多劫數積聚， 為癡盲覆故， 于多百億劫， 常受多種苦。 流轉生死中， 地獄火熾然， 大呼阿毗支， 觀彼業如
【現代漢語翻譯】 現代漢語譯本： 當正等覺（三藐三佛陀）出現時，會有這樣的菩薩眾，而那位具有殊勝功德的如來，會教導、啓發、利益、喜悅這些菩薩眾，使他們奉行誓願。一旦他們獲得了最初的發心，就會讓他們成就一切智，直至證得菩提（覺悟）。
『善男子！這些難以調伏的怨敵，那些曾經傷害過他人的人，在彌勒佛（Maitreya Buddha）出世之後，他們所生的所有地方壽命都將是無量的，只有在作為一生補處菩薩（即將成佛的菩薩）時，壽命是二十歲。而且在那一生中，他們會在一天之內，親身承受一切惡業所帶來的無量苦惱。從那之後，直到證得菩提，他們將繼續修習覺悟菩提，壽命無量。佛陀滅度后，正法將住世無量的時間，不會有邪惡的時代。就像我今天所面對的這些諂媚邪惡的眾生，有惡語傷人的、沒有智慧的、難以進入佛道的、被邪魔所控制的，我今天在他們之中說法教化，這些眾生難以理解，難以進入佛道；這位善男子，不會有這樣的諸多患難之事。善男子！在那佛國之中，沒有諸多的邪魔以及邪魔之事。所有具有敏銳根性的眾生都聚集在那裡，因此那位具有殊勝功德的如來說法，只需少許的功力就能使他們開悟理解。』
當時，大眾中有一位菩薩，名叫無障凈月（Wu Zhang Jing Yue），他立即從座位上站起來，整理好衣服，右膝跪地，合掌向佛，想要消除自己的疑惑，並且爲了讓大眾也能斷除疑惑，於是用偈頌向世尊（釋迦摩尼佛的尊稱）提問：
『我向世間的明燈，智慧聚集且無礙者提問，爲了消除我自己的疑惑，以及爲了這裡的這些大眾。為什麼這裡的這些大眾看到，現在這些具有敏銳根性的人，曾經殺害過他人，卻又被授記將證得菩提？大龍（佛的尊稱）啊，請您為我們說說，他們往昔的行業，既然已經有億萬劫的時間，常常處於惡趣之地，多劫數積聚的業力，被愚癡和盲昧所覆蓋，在眾多百億劫的時間裡，常常遭受各種各樣的痛苦，在生死輪迴中流轉，地獄的火焰熾熱燃燒，大聲呼喊阿鼻地獄（Avici），看看他們的業力是怎樣的。』
【English Translation】 English version: When a Samyak-sambuddha (perfectly enlightened Buddha) appears, there will be such assemblies of Bodhisattvas, and that Tathagata (Buddha), who possesses superior merits, will instruct, inspire, benefit, and delight these Bodhisattvas, causing them to practice vows. Once they have attained the initial aspiration, they will be enabled to achieve omniscience, up to the attainment of Bodhi (enlightenment).
'Good man! These difficult-to-tame enemies, those who have harmed others in the past, after Maitreya Buddha appears in the world, the lifespan in all their births will be immeasurable, except when they are in the position of a Bodhisattva destined for one more life (before Buddhahood), when their lifespan will be twenty years. Moreover, in that one life, they will personally endure immeasurable suffering from all the evil deeds within a single day. From then on, until they attain Bodhi, they will continue to cultivate enlightenment-Bodhi, with immeasurable lifespans. After the Buddha's Parinirvana (passing away), the Dharma (teachings) will abide in the world for immeasurable time, and there will be no evil ages. Like the flattering and wicked beings I face today, those who speak evil words, those who lack wisdom, those who are difficult to enter the path, those who are possessed by demons, I am now teaching and transforming them, but these beings are difficult to understand and difficult to enter the path; this good man will not have such difficulties and hardships. Good man! In that Buddha-land, there are no demons or demonic affairs. All beings with sharp faculties and quick understanding gather there, therefore that Tathagata with superior merits preaches the Dharma, requiring little effort to enlighten them.'
At that time, among the assembly was a Bodhisattva named Wu Zhang Jing Yue (Pure Moon Without Obstacles), who immediately rose from his seat, arranged his robes, knelt on his right knee, and joined his palms towards the Buddha, intending to resolve his own doubts and to dispel the doubts of the assembly. He then asked the World-Honored One (a title for Shakyamuni Buddha) in verse:
'I ask the lamp of the world, the one who is the gathering of wisdom and without obstacles, for the sake of resolving my own doubts, and for the sake of this assembly. Why do these assemblies see that these people with sharp faculties now, who have killed others in the past, are being predicted to attain Bodhi? Great Dragon (an epithet for the Buddha), please tell us about their past actions, since they have been in evil realms for billions of kalpas (eons), the accumulated karma of many kalpas, covered by ignorance and blindness, and have constantly suffered various kinds of suffering for many hundreds of billions of kalpas, wandering in the cycle of birth and death, with the flames of hell burning fiercely, crying out in Avici (the lowest level of hell), look at what their karma is like.'
是， 復倍生死中， 受惡毒蛇身， 見即能殺害， 多百億生死。 受多種苦已， 多百億數劫， 得生人道中， 復作殺害人。 今得見世尊， 即生於利根， 速斷諸煩惱， 發意向菩提。 蒙佛為授記， 于阿僧祇劫， 當成世間燈， 名利上功德。 彼往昔之事， 人上為解說， 如是作業事， 苦惡之果報。 以是億數劫， 已受多種苦， 若所有善業， 教師亦為說， 昔所行諸行， 惡業與不善， 世燈悉照知， 唯愿為我說。 斷疑大丈夫， 為我及眾生， 及與未來等， 能聞此教者， 若有懷疑惑， 於此法有疑， 教師今為斷。 現在兩足尊， 攝受眾生故， 於是善男子， 如此往昔行， 大名稱願說。」
爾時，佛告無障凈月菩薩言：「善哉！善哉！善男子！汝今欲為一切大眾斷除疑故，能問如來如是之義。汝善男子！諦聽！諦聽！善思念之，當爲汝說。彼善男子！如彼往昔所作諸業，如此多數經于百千那由他劫受諸苦惱，汝等聞已，當信如來勿生恐怖，一向奉持如教而說。」
爾時，無障凈月菩薩而白佛言：「唯愿世尊，為我解說。」
佛言：「善男子！我念往昔，然燈如來
【現代漢語翻譯】 現代漢語譯本 又在生死輪迴中，遭受惡毒蛇的身軀， 一見到就能殺害，經歷多百億次的生死。 承受多種苦難后，經過多百億數的劫數， 才得以生在人道中，卻又繼續做殺害人的事情。 如今能夠見到世尊（Buddha），就生出敏銳的根性， 迅速斷除各種煩惱，發起意念趨向菩提（Bodhi，覺悟）。 蒙受佛陀（Buddha）為他授記，在阿僧祇劫（asamkhya kalpa，無數劫）之後， 將成為世間的明燈，名為利上功德（Lishangongde）。 他往昔的事情，為人們解說， 像這樣造作業的事情，是苦惡的果報。 因此在億數劫中，已經承受多種苦難， 如果有什麼善業，老師也為他說， 過去所做的一切行為，惡業與不善業， 世間的明燈（佛陀）全部知曉，唯愿為我說。 斷除疑惑的大丈夫，爲了我和眾生， 以及未來等等，能夠聽聞這些教誨的人， 如果有人心懷疑惑，對這些法有疑問， 老師現在就為他們斷除。現在這兩足尊（佛陀）， 爲了攝受眾生，於是這位善男子， 如此往昔的行為，大名稱願說。』
這時，佛陀（Buddha）告訴無障凈月菩薩（Wuzhangjingyue Bodhisattva）說：『好啊！好啊！善男子！你現在想要為一切大眾斷除疑惑，能夠問如來（Tathagata，佛陀）這樣的道理。你這位善男子！仔細聽！仔細聽！好好思考，我會為你解說。那位善男子！像他往昔所造作的各種業，如此多數經過百千那由他劫（nayuta kalpa，極多的劫數）承受各種苦惱，你們聽了之後，應當相信如來（Tathagata），不要產生恐懼，一心奉持如教而說。』
這時，無障凈月菩薩（Wuzhangjingyue Bodhisattva）對佛陀（Buddha）說：『唯愿世尊（World-Honored One，佛陀），為我解說。』
佛陀（Buddha）說：『善男子！我回憶往昔，然燈如來（Dipamkara Buddha）
【English Translation】 English version Again, in the cycle of birth and death, he endured the body of a venomous snake, Whose mere sight could kill, experiencing hundreds of billions of lives and deaths. Having suffered various hardships, for hundreds of billions of kalpas (aeons), He was born into the human realm, only to continue harming others. Now, having seen the World Honored One (Buddha), he develops sharp faculties, Quickly severing all afflictions, and aspiring towards Bodhi (Enlightenment). Receiving a prophecy from the Buddha, after asamkhya kalpas (innumerable aeons), He will become a lamp of the world, named Lishangongde (Merit Above Benefit). His past deeds, are explained to the people, Such actions of karma, are the retribution of suffering and evil. Therefore, in billions of kalpas, he has endured various hardships, If there are any good deeds, the teacher will also speak of them, All the actions performed in the past, evil deeds and unwholesome deeds, The lamp of the world (Buddha) knows them all, I only wish for you to tell me. The great hero who cuts off doubts, for me and all sentient beings, And for the future, those who can hear these teachings, If anyone harbors doubts, or has questions about these teachings, May the teacher now dispel them. Now, the Two-Footed Venerable One (Buddha), For the sake of embracing sentient beings, therefore, this good man, Such past actions, the greatly renowned one wishes to speak of.'
At that time, the Buddha said to Wuzhangjingyue Bodhisattva (Bodhisattva of Immaculate Pure Moon): 'Excellent! Excellent! Good man! You now wish to dispel doubts for all the assembly, and are able to ask the Tathagata (Buddha) about such meanings. Good man! Listen carefully! Listen carefully! Think well on it, and I will explain it to you. That good man! Like the various karmas he performed in the past, for such a great number, passing through hundreds of thousands of nayuta kalpas (extremely many aeons), enduring various sufferings, after you hear this, you should believe in the Tathagata (Buddha), do not be afraid, and wholeheartedly uphold and speak according to the teachings.'
At that time, Wuzhangjingyue Bodhisattva (Bodhisattva of Immaculate Pure Moon) said to the Buddha: 'May the World-Honored One (Buddha), explain it for me.'
The Buddha said: 'Good man! I recall in the past, Dipamkara Buddha (Dipamkara Buddha)
、阿羅訶、三藐三佛陀滅度之後，過九十億那由他劫，有佛出世，名曰法意喜王如來、應供、正遍知、明行足，乃至佛、世尊。彼佛壽命六十八千歲，初會聲聞眾有六十二俱致百千，菩薩摩訶薩其數復倍。彼佛世界名曰梵主，劫名凈意，彼法意喜王如來生於彼劫。
「何故彼劫名清凈意？彼劫常有如來出世及諸菩薩，是故彼劫名清凈意。善男子！于彼法意喜王如來住世劫中，此難調怨仇善男子，爾時為王名曰降怨，請彼如來及比丘僧諸菩薩眾，以一切樂具，三月供養于彼如來，從其聞法，發阿耨多羅三藐三菩提心。彼殖善根，復得值遇十千諸佛，於一切處常修梵行，常得多聞，發勤精進得四禪定。由此善根復值如來，名金剛焰光，于彼佛所，出家修道，行於梵行，發勤精進行頭陀法，常在蘭若空閑之處。誦修多羅滿十千部，皆是大乘，亦得四禪及五神通四無色定。
「善男子！彼金剛焰如來、阿羅訶、三藐三佛陀，有十俱致諸比丘眾，皆阿羅漢。復有八十四俱致那由他百千諸菩薩眾，常隨世尊，皆得等忍及陀羅尼，轉不退輪善解深法，已入無邊陀羅尼門，已能巧入無邊法界海印三昧，遊戲神通心得決定，顯現諸佛住持身體，于諸眾生常行慈悲。
「善男子！爾時彼佛菩薩眾中，有一菩薩比丘上首法
【現代漢語翻譯】 現代漢語譯本：阿羅訶（Arahan，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）滅度之後，經過九十億那由他（nayuta，數量單位，意為億萬）劫，有佛出世，名號為法意喜王如來（Dharma-mati-rati-raja-tathagata）、應供（Arahan）、正遍知（Samyaksambuddha）、明行足（Vidya-charana-sampanna），乃至佛（Buddha）、世尊（Bhagavan）。那位佛的壽命有六十八千歲，初次集會時，聲聞眾有六十二俱致百千（koti，數量單位，意為千萬），菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的數量是他們的兩倍。那位佛的世界名為梵主，劫名為凈意，那位法意喜王如來就出生在那個劫中。 『為什麼那個劫名為清凈意呢？因為那個劫中經常有如來出世以及諸位菩薩出現，所以那個劫名為清凈意。善男子！在那位法意喜王如來住世的劫中，這位難以調伏的怨仇善男子，那時是一位國王，名叫降怨，他邀請那位如來以及比丘僧（bhiksu-samgha，比丘僧團）和諸位菩薩眾，用一切美好的事物，三個月供養那位如來，從他那裡聽聞佛法，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等覺之心）。他種下善根后，又遇到十千位諸佛，在一切地方經常修行梵行（brahmacharya，清凈行），經常聽聞佛法，發奮精進，得到四禪定。憑藉這些善根，他又遇到一位如來，名叫金剛焰光，在那位佛的處所，出家修行，行於梵行，發奮精進，行頭陀法（dhuta，苦行），經常在蘭若（aranya，寂靜處）空閑之處。誦讀修多羅（sutra，經）滿十千部，都是大乘經典，也得到四禪定以及五神通和四無色定。 『善男子！那位金剛焰如來、阿羅訶、三藐三佛陀，有十俱致的諸位比丘眾，都是阿羅漢（arhat，證得無學果的聖者）。又有八十四俱致那由他百千的諸位菩薩眾，經常跟隨世尊，都得到等忍（ksanti，安忍）以及陀羅尼（dharani，總持），轉不退輪（avaivartika-chakra，不退轉法輪），善於理解甚深佛法，已經進入無邊陀羅尼門，已經能夠巧妙地進入無邊法界海印三昧（samadhi，禪定），遊戲神通，心得決定，顯現諸佛住持身體，對於諸位眾生經常行慈悲。 『善男子！那時那位佛的菩薩眾中，有一位菩薩比丘是上首。
【English Translation】 English version: After the Parinirvana (extinction) of the Arahan (Worthy One), Samyaksambuddha (Perfectly Enlightened One), after ninety billion nayutas (a large number, meaning billions) of kalpas (eons), a Buddha will appear in the world named Dharma-mati-rati-raja-tathagata (Thus Come One, King of Delight in the Law), Arahan (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), and so on, Buddha (Enlightened One), Bhagavan (World Honored One). That Buddha's lifespan will be sixty-eight thousand years. The first assembly of Shravakas (listeners) will number sixty-two koti hundred thousands (koti is a unit of measurement, meaning ten million), and the number of Bodhisattva-mahasattvas (Great Bodhisattvas) will be twice that. That Buddha's world will be named Brahma-pati (Lord of Brahma), and the kalpa will be named Pure Intention. That Dharma-mati-rati-raja-tathagata will be born in that kalpa. 『Why is that kalpa named Pure Intention? Because in that kalpa, Tathagatas and Bodhisattvas frequently appear, that is why that kalpa is named Pure Intention. Good man! During the kalpa when that Dharma-mati-rati-raja-tathagata dwells in the world, this difficult-to-tame, vengeful good man will be a king named Subduer of Enemies. He will invite that Tathagata, the Bhikshu-samgha (community of monks), and the Bodhisattva assembly, and for three months, he will make offerings to that Tathagata with all kinds of delightful things. From him, he will hear the Dharma and generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, perfect enlightenment). After planting these good roots, he will encounter ten thousand Buddhas, constantly cultivate brahmacharya (pure conduct) in all places, frequently hear the Dharma, diligently practice, and attain the four Dhyanas (meditative states). By virtue of these good roots, he will again encounter a Tathagata named Vajra-jvālā-prabha (Diamond Flame Light). At that Buddha's place, he will renounce the household life, cultivate the Way, practice brahmacharya, diligently practice the dhuta (ascetic practices), and constantly dwell in aranyas (secluded places). He will recite ten thousand sutras (discourses), all of which are Mahayana (Great Vehicle) scriptures. He will also attain the four Dhyanas, the five supernormal powers, and the four formless samadhis (meditative absorptions).' 『Good man! That Vajra-jvālā-tathagata, Arahan, Samyaksambuddha, will have ten koti Bhikshu assemblies, all of whom will be Arhats (liberated beings). There will also be eighty-four koti nayuta hundred thousands of Bodhisattva assemblies, who will constantly follow the World Honored One. All of them will have attained ksanti (patience) and dharani (retention), turn the avaivartika-chakra (non-retrogressing wheel), be skilled in understanding the profound Dharma, have entered the boundless dharani gates, be able to skillfully enter the boundless Dharma-dhatu (realm of reality) ocean-seal samadhi, play with supernormal powers, have a determined mind, manifest the sustaining bodies of the Buddhas, and constantly practice loving-kindness and compassion towards all beings. 『Good man! At that time, among the Bodhisattva assembly of that Buddha, there will be a Bodhisattva Bhikshu who is the leader of the Dharma.'
師，名利益上，善說法義示教利喜，令諸菩薩得不思議具足功德，為彼世尊而作侍者恒隨游止，猶如今日阿難比丘，皆能受持諸修多羅。
「善男子！如是彼利益上菩薩，于自在王如來所說那由他百千修多羅悉能受持，能為彼諸那由他等百千菩薩解說其義。善男子！爾時自在王如來、阿羅訶、三藐三佛陀，於二萬歲為諸菩薩、諸聲聞眾及諸眾生，說法教化滿二萬歲，然後乃於一切菩薩，及比丘眾、諸天魔梵、沙門婆羅門等大眾之中，告彼利益上菩薩言：『善男子！汝當受持此不思議那由他等百千俱致所修阿耨多羅三藐三菩提法，於後末世，為諸天人增長善根護持此法，光顯如來菩提教法，令久住故受持解說。善男子！是夜過半諸佛如來當般涅槃。』
「爾時，彼利益上菩薩，聞佛涅槃悲泣雨淚，從坐而起，整理衣服，偏袒右邊，右膝著地，合掌向佛，而說偈言：
「『愿兩足尊住一劫， 利益世間天人等， 我今勸請世間眼， 愿說妙法以教示。 深智無惱之導師， 勝行住于諸功德， 普眼調伏天人者， 大神通尊愿久住。 若聞導師入涅槃， 諸天人等心憂惱， 導師愿愍彼等故， 唯愿住世見教示。 我及百千諸眾生， 眾苦逼切生憂惱， 皆由導
【現代漢語翻譯】 現代漢語譯本：這位導師，名叫利益上（a name），擅長宣講佛法真義，開示教導，使人歡喜信受，令眾菩薩獲得不可思議的具足功德，為自在王如來（Zizai Wang Rulai）擔任侍者，恒常隨侍遊歷，就像今日的阿難比丘（Anan Biqiu）一樣，都能受持諸部修多羅（xiuduoluo，經）。 『善男子！』像這樣，那位利益上菩薩（Yilishang Pusa），對於自在王如來（Zizai Wang Rulai）所說的無數百千修多羅（xiuduoluo，經）全部都能受持，能夠為那些無數百千菩薩解說其中的意義。『善男子！』當時自在王如來（Zizai Wang Rulai）、阿羅訶（A luo he，應供）、三藐三佛陀（Sanmiao Sanf陀，正等覺者），在二萬年中為諸菩薩、諸聲聞眾以及諸眾生，說法教化，滿了二萬年，然後才在一切菩薩，以及比丘眾、諸天魔梵、沙門婆羅門等大眾之中，告訴那位利益上菩薩（Yilishang Pusa）說：『善男子！你應當受持這不可思議無數百千俱致所修的阿耨多羅三藐三菩提法（Anuoduoluo Sanmiao Sanputi fa，無上正等正覺之法），在後世末法時代，為諸天人增長善根，護持此法，光顯如來菩提教法，令其長久住世，受持解說。善男子！今夜過半，諸佛如來將要般涅槃（Banniepan，入滅）。』 當時，那位利益上菩薩（Yilishang Pusa），聽到佛陀將要涅槃（Niepan，入滅），悲傷哭泣，淚如雨下，從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛，說了這首偈頌： 『愿兩足尊（Liangzu Zun，佛的尊稱）住世一劫，利益世間的天人等，我現在勸請世間的明眼，愿您宣說妙法以教導指示。 深具智慧，沒有煩惱的導師，殊勝的德行安住于各種功德之中，普眼照視，調伏天人的尊者，具有大神通的世尊，愿您長久住世。 如果聽到導師將要進入涅槃（Niepan，入滅），諸天人等內心憂愁煩惱，導師啊，愿您憐憫他們，唯愿住世，給予教導指示。 我以及百千諸眾生，被眾多的痛苦逼迫，產生憂愁煩惱，都是因為導師您……』
【English Translation】 English version: The teacher, named Yilishang (a name), was skilled in expounding the meaning of the Dharma, instructing and guiding, bringing joy and faith, enabling all Bodhisattvas to attain inconceivable and complete merits. He served as an attendant to Zizai Wang Rulai (自在王如來, the Tathagata King of Sovereignty), constantly accompanying him, just like the Bhikshu Anan (阿難比丘) today, who was able to uphold all the Sutras (xiuduoluo). 'Good man!' Thus, that Bodhisattva Yilishang (利益上菩薩) was able to uphold all the countless hundreds of thousands of Sutras (xiuduoluo) spoken by Zizai Wang Rulai (自在王如來), and was able to explain their meaning to those countless hundreds of thousands of Bodhisattvas. 'Good man!' At that time, Zizai Wang Rulai (自在王如來), Arhat (阿羅訶), Samyak-saṃbuddha (三藐三佛陀), for twenty thousand years, taught and transformed all Bodhisattvas, Shravakas, and all sentient beings, completing twenty thousand years. Then, among all the Bodhisattvas, Bhikshus, Devas, Maras, Brahmas, Shramanas, Brahmanas, and other great assemblies, he told that Bodhisattva Yilishang (利益上菩薩): 'Good man! You should uphold this inconceivable number of hundreds of thousands of kotis of Anuttara-samyak-sambodhi Dharma (阿耨多羅三藐三菩提法, the Dharma of unsurpassed, complete, and perfect enlightenment) cultivated, and in the future, in the Dharma-ending age, increase the roots of goodness for all Devas and humans, protect this Dharma, illuminate the Tathagata's Bodhi teachings, and uphold and explain it so that it may abide long. Good man! Tonight, after midnight, all the Buddhas and Tathagatas will enter Parinirvana (般涅槃).' At that time, that Bodhisattva Yilishang (利益上菩薩), hearing that the Buddha was about to enter Nirvana (涅槃), wept with sorrow, tears falling like rain. He rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms, and facing the Buddha, spoke this verse: 'May the Two-Footed Honored One (兩足尊, an honorific title for the Buddha) abide for one kalpa, benefiting the Devas, humans, and others in the world. I now entreat the Eye of the World, may you expound the wonderful Dharma to teach and instruct. The wise and unperturbed guide, whose excellent conduct abides in all merits, the All-Seeing One who tames Devas and humans, the Greatly Powerful Honored One, may you abide long in the world. If we hear that the guide is about to enter Nirvana (涅槃), the Devas, humans, and others will be distressed and troubled. Guide, may you have compassion on them, may you abide in the world and give teachings and instructions. I and hundreds of thousands of sentient beings, oppressed by numerous sufferings, generate sorrow and distress, all because of you, the guide...'
師唱滅度， 世親今欲入涅槃。 能調於人調御者， 唯愿普眼尊久住， 利益世間天人故， 我今勸請佛世尊。』
「爾時，世尊為欲利益諸天世人，以偈報彼利益上菩薩言：
「『我已為世作利益， 說如是等諸法教， 我已充滿諸菩薩， 令住諸佛無漏中。 即於此夜後分時， 我當入般于涅槃， 我今付汝此法教， 世尊滅后令久住。』 彼眾聞作是語已， 彼諸菩薩皆合掌， 咸共瞻仰彼如來， 悲泣雨淚作是言： 『唯愿兩足尊慰喻， 我及百千眾生等， 尊滅度后誰作佛？ 世尊于諸世間上。』 哀愍軟語而告言， 慰喻世間天人等： 『我滅比丘莫懷怖， 我后復當佛出世。 有菩薩名功德分， 修行得至無漏智， 于未來世當作佛， 名曰智焰兩足尊。 我今勸請汝當知， 為欲攝持此法故， 如此法教廣開顯， 為於世間天人等。』 聞於世尊如是說， 即時安慰復發言： 『大神通力此甚難， 無攝受法攝受故， 我為導師尊重故， 我今攝受于正法。 我當廣宣此法教， 我當捨身及壽命， 不護己身壽命等， 乃可守護如來法。 若不嘗愛己身者
【現代漢語翻譯】 現代漢語譯本 『導師即將示現滅度，世親（Vasubandhu）現在也想進入涅槃。 能夠調伏眾生，最善於調御的佛陀啊， 唯愿您普眼尊（Samantabhadra）長久住世， 爲了利益世間的天人和人們， 我現在懇請佛世尊住世。』
『那時，世尊爲了利益諸天和世人，用偈語回答那位利益眾生的大菩薩說：
『我已為世間做了利益， 宣說了這些諸法教誨， 我已經使諸菩薩充滿智慧， 令他們安住于諸佛的無漏境界中。 就在今夜的後半夜時分， 我將進入般涅槃， 我現在將這些法教咐囑給你， 使世尊滅度后，法教能夠長久住世。』 那些大眾聽了這些話后， 那些菩薩都雙手合掌， 一起瞻仰如來， 悲傷哭泣，淚如雨下，說道： 『唯愿兩足尊（佛的尊稱）安慰我們， 我以及百千眾生等， 世尊滅度后，誰來成佛呢？ 世尊是諸世間最尊貴的。』 佛陀以哀憫的柔和語言告訴他們， 安慰世間的天人和人們： 『我滅度后，比丘們不要害怕， 我之後還會有佛出世。 有一位菩薩名叫功德分（Gunabhaga）， 修行證得無漏智慧， 在未來世將會成佛， 名號叫做智焰兩足尊（Jnanajyoti）。 我現在勸請你應當知道， 爲了攝持這些佛法， 如此將佛法教義廣泛地開顯， 爲了世間的天人和人們。』 聽了世尊這樣說， 立刻得到安慰，並且發言： 『您的大神通力真是不可思議， 因為您以無攝受之法而攝受一切， 我因為對導師的尊重， 我現在攝受這正法。 我將廣泛宣揚這些法教， 我將捨棄身軀和壽命， 不顧惜自己的身體和壽命等， 才能守護如來的佛法。 如果不曾吝惜自己的身體，
【English Translation】 English version 'The Teacher is about to show Parinirvana, Vasubandhu now wishes to enter Nirvana. The one who can tame people, the best of tamers, I pray that you, Universal Eye (Samantabhadra), will abide long, For the benefit of gods and humans in the world, I now entreat the World Honored One, the Buddha.'
'At that time, the World Honored One, wishing to benefit gods and humans, replied to that Bodhisattva who benefits beings with a verse:
'I have already benefited the world, and have spoken such teachings of the Dharma, I have filled all Bodhisattvas, causing them to abide in the undefiled state of all Buddhas. In the latter part of this very night, I shall enter Parinirvana, I now entrust these teachings to you, so that after the World Honored One's passing, the Dharma may abide long.' Having heard these words, those in the assembly, all those Bodhisattvas, joined their palms, Together they gazed upon the Thus Come One, weeping with sorrow, tears falling like rain, and said: 'We pray that the Two-Footed Honored One (an epithet for the Buddha) will comfort us, myself and hundreds of thousands of beings, After the World Honored One's passing, who will become a Buddha? The World Honored One is supreme in all the worlds.' With compassionate and gentle words, He told them, comforting the gods and humans in the world: 'After my passing, monks, do not be afraid, after me, another Buddha will appear in the world. There is a Bodhisattva named Merit Division (Gunabhaga), who, through practice, will attain undefiled wisdom, In the future, he will become a Buddha, named Flame of Wisdom, the Two-Footed Honored One (Jnanajyoti). I now urge you to know, for the sake of upholding this Dharma, Thus, widely reveal and expound these teachings of the Dharma, for the gods and humans in the world.' Having heard the World Honored One speak thus, they were immediately comforted and spoke again: 'Your great spiritual power is truly inconceivable, because you embrace all with the Dharma of non-embracing, Because of my respect for the Teacher, I now embrace this Right Dharma. I shall widely proclaim these teachings, I shall give up my body and life, Not cherishing my own body and life, only then can I protect the Dharma of the Thus Come One. If one has never been attached to one's own body,
， 彼即能護教師法。』
「善男子！爾時彼佛慰喻彼諸一切大眾令歡喜已，說法教誨與威力已，于夜後分入于涅槃。善男子！彼時世尊入涅槃后，彼菩薩說滿足八十千數法門，如是隨順成就眾生，多那由他百千眾生，當得成熟于阿耨多羅三藐三菩提中，況覆住于聲聞乘者、辟支佛乘者，況複流轉于生死中種善根者？
「善男子！彼佛如來般涅槃后，正法滅已，于像法中多有比丘，說有可得說有可滅，彼等於是諸修多羅不樂受持復生誹謗。善男子！于彼時中此閻浮提，有一人王名勇健力，果報廣大。爾時彼利益上菩薩比丘，至彼王所為說佛法，說于如來秘密之教。彼王聞已，即于上利益比丘生敬重心，即發阿耨多羅三藐三菩提心供養比丘。而彼比丘，欲教化彼諸眾生故，於一切處受諸供養，不生厭悔不生倦心。
「彼王供養彼比丘已，滿足三月，及於八萬四千采女，各自莊嚴持諸香華，及諸音樂眾寶瓔珞涂香衣服，如是等事供養比丘，及彼比丘所有門徒，八千五百常相隨順，一切皆得不退轉于阿耨多羅三藐三菩提。
「善男子！于彼之時，難調怨仇殺害人者而為比丘，名曰寂定威儀，善說法要多聞總持，滿足十千修多羅等，誦持通利，能廣分別諸修多羅，常說少欲知足法義。而彼比丘已得
【現代漢語翻譯】 「他就能護持教師的佛法。』
「善男子！那時，那位佛陀安慰那些所有的大眾，使他們歡喜，用佛法教誨他們，並施展威力后，在後夜進入涅槃。善男子！那時，世尊入涅槃后，那位菩薩說了滿足八萬個法門，這樣隨順成就眾生，使無數（多那由他）百千眾生，將會在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中成熟，更何況是住在聲聞乘（Śrāvakayāna，小乘）者、辟支佛乘（Pratyekabuddhayāna，緣覺乘）者，更何況是在生死中流轉而種下善根者？
「善男子！那位佛陀如來般涅槃（Parinirvana，完全的涅槃）后，正法滅盡后，在像法時期，有很多比丘，說有可以得到的，說有可以滅除的，他們對於這些修多羅（Sutra，經）不樂意接受和奉持，反而產生誹謗。善男子！在那時，在這閻浮提（Jambudvipa，我們所居住的世界）上，有一位國王名叫勇健力，他的果報廣大。那時，那位利益眾生的菩薩比丘，到那位國王那裡為他說佛法，說關於如來的秘密教義。那位國王聽了后，就對那位利益眾生的比丘生起恭敬心，併發起阿耨多羅三藐三菩提心，供養那位比丘。而那位比丘，爲了教化那些眾生，在一切地方接受各種供養，不生厭煩後悔，也不生疲倦之心。
「那位國王供養那位比丘，滿足了三個月，以及八萬四千位采女，各自打扮莊嚴，拿著各種香花，以及各種音樂、眾寶瓔珞、涂香衣服，像這些事物供養比丘，以及那位比丘所有的門徒，八千五百人常常跟隨順從，一切都得到不退轉于阿耨多羅三藐三菩提。
「善男子！在那時，有難以調伏的怨仇、殺害人的人做了比丘，名叫寂定威儀，善於說法要，多聞總持，通達十千修多羅等，誦持通利，能廣泛分別各種修多羅，常說少欲知足的法義。而那位比丘已經得到
【English Translation】 『He will then be able to protect the Teacher's Dharma.』
「Good son! At that time, that Buddha comforted all those assemblies, making them rejoice, taught them with the Dharma, and having displayed his power, entered Nirvana in the later part of the night. Good son! At that time, after the World Honored One entered Nirvana, that Bodhisattva spoke eighty thousand Dharma teachings, thus accordingly accomplishing sentient beings, causing countless (Niyuta) hundreds of thousands of sentient beings to mature in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), let alone those who abide in the Śrāvakayāna (Hearer Vehicle), the Pratyekabuddhayāna (Solitary Realizer Vehicle), let alone those who transmigrate in Samsara planting good roots?
「Good son! After that Buddha Tathagata entered Parinirvana (complete Nirvana), and after the True Dharma perished, during the semblance Dharma period, there were many Bhikshus who said there was something attainable and something extinguishable; they were not pleased to accept and uphold these Sutras (discourses), and instead gave rise to slander. Good son! At that time, in this Jambudvipa (the world we live in), there was a king named Dṛḍhabala (Strong Strength), whose karmic reward was vast. At that time, that Bodhisattva Bhikshu who benefited beings, went to that king and spoke the Buddha Dharma for him, speaking about the secret teachings of the Tathagata. After that king heard it, he immediately generated a respectful mind towards that Bodhisattva Bhikshu who benefited beings, and generated the mind of Anuttara-samyak-sambodhi, offering to that Bhikshu. And that Bhikshu, in order to teach and transform those sentient beings, accepted all kinds of offerings in all places, without generating aversion or regret, and without generating weariness.
「That king offered to that Bhikshu for three months, as well as eighty-four thousand dancing girls, each adorned and decorated, holding various fragrant flowers, as well as various music, jeweled necklaces, scented ointments, and clothing; such things were offered to the Bhikshu, as well as all the Bhikshu's disciples, eight thousand five hundred people constantly following and complying, all of whom attained non-retrogression from Anuttara-samyak-sambodhi.
「Good son! At that time, those who were difficult to tame, enemies, and murderers became Bhikshus, named Śāntasthita (Peaceful Abiding) and Dignified Conduct, skilled in speaking the Dharma essentials, learned and upholding, mastering ten thousand Sutras, reciting and understanding them fluently, able to widely distinguish various Sutras, constantly speaking the Dharma meaning of few desires and contentment. And that Bhikshu had already attained
四禪，復得五通四無色定，而彼寂定威儀比丘多有徒眾，其數五百共相隨逐，亦有如是威儀勝行。
「爾時，寂定威儀比丘，見彼利益上菩薩比丘，不喜不悅生於噁心，發瞋恚意現於惡色，在眾人前說如是言：『如此比丘！何處有于菩提之行？何處有于諸佛之法？如是雜行，於世間行威儀尚無，況復當有證於勝智？』而彼眾人一向唯信利益上菩薩比丘，無能壞者。爾時寂定威儀比丘，復增瞋恨轉更增上，從彼地方背面而去：『我不復喜見是惡事，若此比丘行於邪見，令諸人眾皆行顛倒。』至蘭若處欲入三昧，以有瞋恨彼彼三昧不能順入，況復能定？彼有如是強力行故，所有禪定三摩拔提，及五神通一切皆失，彼以如是恚噁心，故得大重病。
「爾時，彼利益上菩薩比丘，作如是念：『希有乃至如此比丘，生大不善瞋恚濁意，我於今者應生憐愍，為作利益聞深法故。』
「爾時利益上菩薩比丘，及五千菩薩諸眷屬眾，飛騰虛空于彼住已，而說偈言：
「『居家自性說菩提， 欲無分別無破壞， 若覺此行演說者， 彼覺菩提無上安。 瞋行自性如菩提， 世師智者已為說， 若覺如是法行者， 彼覺菩提二足上。 愚癡示現菩提等， 菩提愚癡無異性， 此示現癡
【現代漢語翻譯】 現代漢語譯本 證得四禪（catu-dhyāna，四種禪定境界），又獲得五神通（pañca-abhijñā，五種超自然能力）和四無色定（catu-āruppāyatana，四種無色界的禪定），那位名為寂定威儀的比丘有很多弟子，人數達到五百，都跟隨在他身邊，也具有像他一樣的威儀和殊勝的修行。
『當時，寂定威儀比丘見到那位利益上菩薩比丘，心中不喜悅，生起惡念，顯露出憤怒的神色，在眾人面前說這樣的話：『這個比丘！哪裡有菩提的修行？哪裡有諸佛的教法？像這樣雜亂的修行，在世間連威儀都沒有，更何況能夠證得殊勝的智慧？』然而那些眾人一直都只相信利益上菩薩比丘，沒有人能夠動搖他們的信念。當時寂定威儀比丘更加憤怒，怒火越來越旺盛，背對著那個地方離開了：『我再也不想看到這種惡事，如果這個比丘奉行邪見，會使所有人都顛倒錯亂。』他到蘭若（araṇya，寂靜處）想要進入三昧（samādhi，禪定），因為心中充滿憤怒，所以各種三昧都無法順利進入，更何況能夠入定？因為他有這樣強烈的惡行，所以他所有的禪定、三摩拔提（samāpatti，等至）以及五神通全部都喪失了，他因為這樣充滿嗔恨的噁心，得了重病。
『當時，那位利益上菩薩比丘這樣想：『真是稀有啊，這個比丘竟然生起如此不善的嗔恚和污濁的意念，我現在應該對他生起憐憫之心，爲了讓他獲得利益而為他說甚深之法。』
『當時利益上菩薩比丘，和五千菩薩眷屬大眾，飛昇到空中停留在那裡，然後說偈頌道：
『居家自性說菩提， 欲無分別無破壞， 若覺此行演說者， 彼覺菩提無上安。 瞋行自性如菩提， 世師智者已為說， 若覺如是法行者， 彼覺菩提二足上。 愚癡示現菩提等， 菩提愚癡無異性， 此示現癡
【English Translation】 English version Having attained the Four Dhyanas (catu-dhyāna, the four states of meditative absorption), he further acquired the Five Supernormal Knowledges (pañca-abhijñā, five kinds of supernatural abilities) and the Four Formless Attainments (catu-āruppāyatana, the four immaterial attainments). That Bhikshu (monk) named 'Tranquil Demeanor' had many disciples, numbering five hundred, all following him, also possessing similar demeanor and superior practices.
『At that time, the Bhikshu 'Tranquil Demeanor', upon seeing that Benefiting Superior Bodhisattva Bhikshu, felt displeasure and unhappiness, generating evil thoughts, displaying anger in his expression, and saying such words in front of the assembly: 『This Bhikshu! Where is there the practice of Bodhi (enlightenment)? Where is there the Dharma (teachings) of all Buddhas? Such mixed practices, he doesn't even have proper conduct in the world, let alone attain superior wisdom?』 However, those people consistently believed only in the Benefiting Superior Bodhisattva Bhikshu, and no one could undermine their faith. At that time, the Bhikshu 'Tranquil Demeanor' became even more angry, his rage intensifying, and he turned his back and left that place: 『I no longer wish to see such evil deeds. If this Bhikshu practices wrong views, he will cause all people to become confused and inverted.』 He went to a secluded hermitage (araṇya, a quiet place) wanting to enter Samadhi (samādhi, meditative concentration), but because his mind was filled with anger, he could not smoothly enter any Samadhi, let alone attain concentration. Because he had such strong evil actions, all his Dhyanas, Samapattis (samāpatti, meditative attainments), and the Five Supernormal Knowledges were lost. He contracted a severe illness because of such hateful and evil thoughts.
『At that time, that Benefiting Superior Bodhisattva Bhikshu thought thus: 『It is rare indeed that this Bhikshu has generated such unwholesome anger and defiled thoughts. I should now generate compassion for him, and for his benefit, speak the profound Dharma.』
『At that time, the Benefiting Superior Bodhisattva Bhikshu, along with five thousand Bodhisattva attendants, flew into the sky and stayed there, and then spoke in verse:
『The nature of household life speaks of Bodhi, Desire is without distinction, without destruction, If one awakens to this practice and proclaims it, That awakening is Bodhi, supreme peace. The nature of anger is like Bodhi, The World Teacher, the wise one, has spoken of it, If one awakens to such Dharma practice, That awakening is Bodhi, the highest of the two-legged. Ignorance is shown to be equal to Bodhi, Bodhi and ignorance are of the same nature, This showing of ignorance
以一行， 當覺菩提無上道。 若有已說諸見行， 及彼菩提勝上覺， 於此二行中說者， 見行不得於菩提。 諸佛之法甚深妙， 不以有得能知見， 離於分別有所依， 善巧智者覺菩提。 若能捨離諸分別， 及以持戒我慢見， 依恃多聞而自矜， 舍是等已覺菩提。 寧處居家樂貪慾， 若聞此法不驚疑， 信解導師所說法， 能於一行廣演說。 不用此教中出家， 有所得見在閑處， 於我想中常繫著， 起念我當證菩提。 所有動念所演說， 彼等皆是魔羅網， 若知諸法如虛空， 彼則無有于動念。 諸如來有如是法， 諸普眼等說一行， 煩惱菩提二無二， 不得煩惱及菩提。 若不分別欲及瞋， 亦不分別于癡等， 舍離彼此於二者， 彼覺菩提諸導師。 若不住于有所得， 亦不有念及不動， 不起我想無依處， 彼覺菩提無上安。 若舍分別于分別， 諂曲幻偽與嫉妒， 樂行頭陀戒福德， 彼覺菩提無量眼。 若聞此法無所舍， 于廣說時亦不疑， 彼當速成兩足尊， 世間無上智自在。 甚深諸法最妙勝， 不可思量寂無流，
【現代漢語翻譯】 現代漢語譯本 以一行，當覺悟菩提（Bodhi，覺悟）無上之道。 如果有人已經說了各種見解和修行，以及那菩提（Bodhi，覺悟）殊勝的覺悟， 在這兩種行為中說的人，見解和修行不能達到菩提（Bodhi，覺悟）。 諸佛的法甚深微妙，不能以有所得的心去知見， 遠離分別和有所依賴，善於運用智慧的人才能覺悟菩提（Bodhi，覺悟）。 如果能夠捨棄各種分別，以及持戒的傲慢和見解， 依靠多聞而自誇，捨棄這些就能覺悟菩提（Bodhi，覺悟）。 寧願居家享受貪慾，如果聽到此法不驚慌懷疑， 相信和理解導師所說的法，就能在一行中廣泛演說。 不用在此教法中出家，以有所得的見解住在閑靜之處， 在『我』的觀念中常常執著，起念『我』應當證得菩提（Bodhi，覺悟）。 所有動念所演說的，那些都是魔羅（Mara）的網， 如果知道諸法如虛空般，那麼就沒有動念。 諸如來有這樣的法，諸普眼等宣說一行， 煩惱和菩提（Bodhi，覺悟）二者無二無別，不能說得到煩惱或菩提（Bodhi，覺悟）。 如果不分別慾望和嗔恨，也不分別愚癡等等， 捨棄彼此這二者，他們覺悟了菩提（Bodhi，覺悟），是諸導師。 如果不執著于有所得，也沒有動念和不動念， 不生起『我』的觀念，沒有依靠之處，他們覺悟了菩提（Bodhi，覺悟），是無上的安寧。 如果捨棄對分別的分別，以及諂媚、虛偽、幻術和嫉妒， 樂於實行頭陀（dhūta）苦行、持戒和福德，他們覺悟了菩提（Bodhi，覺悟），是無量的眼。 如果聽到此法沒有捨棄，在廣泛演說時也不懷疑， 他們應當迅速成就兩足尊（佛），是世間無上的智慧自在者。 甚深的諸法最微妙殊勝，不可思量，寂靜無流轉。
【English Translation】 English version With a single line, one should awaken to the unsurpassed path of Bodhi (覺悟, Enlightenment). If there are those who have already spoken of various views and practices, and that supreme enlightenment of Bodhi (覺悟, Enlightenment), Among those who speak of these two practices, views and practices cannot attain Bodhi (覺悟, Enlightenment). The Dharma of all Buddhas is profoundly subtle, not to be known or seen with a mind of attainment, Away from discrimination and reliance, the wise who are skilled in wisdom awaken to Bodhi (覺悟, Enlightenment). If one can abandon all discriminations, as well as the arrogance and views of holding precepts, Relying on much learning and boasting oneself, abandoning these, one awakens to Bodhi (覺悟, Enlightenment). Rather dwell at home enjoying desires, if hearing this Dharma one is not startled or doubtful, Believing and understanding the Dharma spoken by the teacher, one can extensively expound on a single line. No need to renounce home in this teaching, with views of attainment dwelling in secluded places, Constantly attached to the notion of 'I', arising the thought 'I shall attain Bodhi (覺悟, Enlightenment)'. All that is spoken with moving thoughts, those are all the nets of Mara (魔羅, the demon). If one knows all dharmas are like empty space, then there is no moving thought. The Tathagatas have such a Dharma, all those with universal eyes speak of a single line, Afflictions and Bodhi (覺悟, Enlightenment) are not two, one cannot attain afflictions or Bodhi (覺悟, Enlightenment). If one does not discriminate between desire and anger, nor discriminate between ignorance and so on, Abandoning both of these, they awaken to Bodhi (覺悟, Enlightenment), they are the teachers. If one does not dwell on attainment, nor have thoughts or non-thoughts, Not arising the notion of 'I', without a place of reliance, they awaken to Bodhi (覺悟, Enlightenment), the unsurpassed peace. If one abandons discrimination of discriminations, as well as flattery, deceit, illusion, and jealousy, Delighting in practicing dhūta (頭陀, ascetic practices), upholding precepts, and merits, they awaken to Bodhi (覺悟, Enlightenment), the immeasurable eye. If hearing this Dharma one does not abandon it, and does not doubt when extensively expounding, They shall quickly become the Two-Footed Honored One (Buddha), the unsurpassed wisdom and freedom in the world. The profound Dharmas are most subtle and supreme, immeasurable, tranquil, and without flow.
若不開發我見者， 難覺于多俱致劫。』
「善男子！爾時，彼利益上菩薩比丘說此偈時，于上空中，六十六那由他諸天得無生法忍。復有六十二千眾生，發阿耨多羅三藐三菩提心。
「爾時寂定威儀比丘，聞是偈已無喜樂意，心生熱惱遍身皆腫。於是人所反生慈心，思惟於此一慈心故余皆瞋恨。于彼時間大地開裂，彼現身墮阿鼻地獄，住于彼中億那由他百千歲數受大極苦。于彼命終即受生於見毒蛇中，如是次第經于多億那由他等百千生中，二惡處行，大阿鼻獄、大叫喚獄。還復生彼見毒蛇中，以彼如是不善根故，滿足經於六十二億那由他等百千劫數。以彼往昔于上利益菩薩，生一慈心以眼觀視，以彼善根從彼處終得受人身，由彼慈心有熏習故。又復以彼見毒蛇母，而於彼所起慈心故，復聞如是深妙法故，今得如是利智神通。
「善男子！于意云何？彼時寂定威儀比丘，豈異人乎？今此難調怨仇是也，此于往昔有是業障。善男子！于意云何？彼時利益上菩薩比丘者，莫作異見，我身是也。諸善男子！彼時有王勇健力者，今無所有菩薩是也。諸善男子！此由往昔于菩薩邊生如是等瞋恨心故，受如是等難知可畏業障惱患。諸善男子！以如是故，若有菩薩當欲凈于諸業障者，于諸菩薩恭敬尊重如教師想
【現代漢語翻譯】 『若不開發我見者，難覺于多俱致劫。』 （如果不能破除對『我』的執著，那麼在極長的時間內都難以覺悟。）
『善男子！爾時，彼利益上菩薩（Liyi Shang Pusa）比丘說此偈時，于上空中，六十六那由他（nayuta，數量單位，意為極多的數量）諸天得無生法忍（wusheng faren，對事物不生不滅的真理的領悟）。復有六十二千眾生，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』 （善男子！當時，那位利益上菩薩比丘在說這個偈頌的時候，在空中，有六十六那由他的諸天獲得了無生法忍。又有六萬二千眾生，發起了無上正等正覺之心。）
『爾時寂定威儀比丘，聞是偈已無喜樂意，心生熱惱遍身皆腫。於是人所反生慈心，思惟於此一慈心故余皆瞋恨。于彼時間大地開裂，彼現身墮阿鼻地獄（Avici hell，八大地獄中最下層，無間地獄），住于彼中億那由他百千歲數受大極苦。于彼命終即受生於見毒蛇中，如是次第經于多億那由他等百千生中，二惡處行，大阿鼻獄、大叫喚獄。還復生彼見毒蛇中，以彼如是不善根故，滿足經於六十二億那由他等百千劫數。以彼往昔于上利益菩薩，生一慈心以眼觀視，以彼善根從彼處終得受人身，由彼慈心有熏習故。又復以彼見毒蛇母，而於彼所起慈心故，復聞如是深妙法故，今得如是利智神通。』 （當時，那位寂定威儀比丘，聽到這個偈頌后沒有歡喜之意，心中生起熱惱，全身都腫脹起來。他對其他人反而生起慈心，心想因為這一份慈心，其餘的人都對他瞋恨。在那時，大地裂開，他現身墮入阿鼻地獄，在那裡住了億那由他百千歲，遭受巨大的痛苦。在那裡命終后，就轉生到有毒的蛇中，這樣依次經過多億那由他百千生，在兩個惡處受苦，即大阿鼻地獄和大叫喚地獄。又再次轉生到有毒的蛇中，因為他這樣的不善業，滿足了六十二億那由他百千劫的時間。因為他過去對利益上菩薩生起一念慈心，用眼睛看著他，憑藉這個善根，從那個地方結束后，得到了人身，由於那慈心的熏習。又因為他對那毒蛇的母親，生起了慈心，又聽聞了這樣深妙的佛法，現在才得到這樣銳利的智慧和神通。）
『善男子！于意云何？彼時寂定威儀比丘，豈異人乎？今此難調怨仇是也，此于往昔有是業障。善男子！于意云何？彼時利益上菩薩比丘者，莫作異見，我身是也。諸善男子！彼時有王勇健力者，今無所有菩薩是也。諸善男子！此由往昔于菩薩邊生如是等瞋恨心故，受如是等難知可畏業障惱患。諸善男子！以如是故，若有菩薩當欲凈于諸業障者，于諸菩薩恭敬尊重如教師想。』 （善男子！你認為怎麼樣？當時的寂定威儀比丘，難道是別人嗎？就是現在這個難以調伏的怨敵，他過去有這樣的業障。善男子！你認為怎麼樣？當時的利益上菩薩比丘，不要看作是別人，就是我的身體。各位善男子！當時那位勇健力國王，就是現在的無所有菩薩。各位善男子！這是因為過去對菩薩生起這樣的瞋恨心，所以遭受這樣難以知曉、可怕的業障困擾。各位善男子！因此，如果有菩薩想要清凈各種業障，就應當對各位菩薩恭敬尊重，如同對待老師一樣。）
【English Translation】 『If one does not develop the insight into the absence of a self, it is difficult to awaken even after many kotis of kalpas.』
『Good man! At that time, when that Bodhisattva Bhikshu Liyi Shang Pusa (Bodhisattva Liyi Shang) spoke this verse, sixty-six nayutas (nayuta, a unit of quantity, meaning an extremely large number) of devas in the sky above attained the Kshanti (wusheng faren, the realization of the truth that things are neither born nor die) of non-origination of dharmas. Moreover, sixty-two thousand beings generated the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete and perfect enlightenment).』
『At that time, the Bhikshu named Jiding Weiyi (Jiding Weiyi) , upon hearing this verse, felt no joy or happiness, and his mind became agitated and his whole body swelled up. He instead developed a compassionate heart towards others, thinking that because of this one compassionate thought, everyone else hated him. At that moment, the earth split open, and he fell into the Avici hell (Avici hell, the lowest level of the eight great hells, the hell of incessant suffering) in his present body, where he remained for billions of nayutas of hundreds of thousands of years, suffering great torment. After dying there, he was reborn among venomous snakes, and in this way, he passed through many billions of nayutas of hundreds of thousands of lives, wandering in two evil realms: the great Avici hell and the great Kakahana hell. He was reborn again among venomous snakes, and because of his unwholesome roots, he spent sixty-two billion nayutas of hundreds of thousands of kalpas. Because he had once looked at the Bodhisattva Liyi Shang with a compassionate heart, he was able to be reborn as a human being after his time there, due to the influence of that compassionate thought. Furthermore, because he had developed a compassionate heart towards the mother of the venomous snake, and because he had heard such profound and wonderful Dharma, he now possesses such sharp wisdom and supernatural powers.』
『Good man! What do you think? Is that Bhikshu Jiding Weiyi from that time someone else? He is the unruly enemy of today, who had such karmic obstacles in the past. Good man! What do you think? Do not think of the Bodhisattva Liyi Shang from that time as someone else; it is my own body. Good men! The King Yongjian Li (Yongjian Li) from that time is the Bodhisattva Wusuoyou (Wusuoyou) of today. Good men! It is because of generating such hatred towards the Bodhisattva in the past that he suffers from such difficult-to-know and fearful karmic obstacles. Good men! Therefore, if there are Bodhisattvas who wish to purify their karmic obstacles, they should respect and revere all Bodhisattvas as if they were their teachers.』
。諸善男子！若當欲得不害自身住菩提者，應如是學。」
說此往昔出法品時，有九十二那由他等百千眾生，得無生忍，三十六億那由他等諸菩薩，得凈業障。
爾時，難調怨仇先害人者，聞佛授記歡喜踴躍，飛住虛空高七多羅樹，而說偈言：
「若欲住凈土， 應如導師說， 應信于諸佛， 最上大神通。 覺佛神通已， 知無分別處， 於世間無有， 而難可得者。 若聞無所有， 所問經法者， 能信能觸證， 則供養諸佛。 若學此經已， 能除諸有想， 得舍已作惡， 當見諸導師。 若學於此經， 是則見諸佛， 親侍諸如來， 如此經廣說， 此則是施度， 凈戒所依住， 忍辱及精進， 智慧等本處。 若無有所得， 是處不說著， 如世尊所說， 學如是調伏。 若聞於此經， 令諸義示現， 種種諸供養， 力盡無能報。 不可數多劫， 闇面無所見， 若聞此經者， 得到諸佛地。 彼寤于愚癡， 以破無明闇， 以得一切空， 由聞此經故， 多種煩惱盡， 少有未盡者。 猶如於大海， 取於一滴水， 成熟眾生故， 煩惱滴不盡， 悲愍眾生故， 不盡彼煩惱，
【現代漢語翻譯】 現代漢語譯本：『諸位善男子！如果想要獲得不損害自身而安住于菩提（bodhi，覺悟）的方法，就應當這樣學習。』
在宣說這部《出法品》時，有九十二那由他（nayuta，數量單位）等百千眾生，獲得了無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的真理的領悟），三十六億那由他等諸位菩薩，獲得了清凈業障。
當時，那位難以調伏、曾經傷害他人的怨仇，聽到佛陀的授記，歡喜踴躍，飛到虛空中，高七多羅樹（tala tree，棕櫚樹）的高度，說了這些偈頌：
『如果想要安住在清凈的佛土， 應當如導師（佛陀）所說的那樣去做， 應當相信諸佛， 他們擁有最上等的大神通。 覺悟到佛陀的神通之後， 知道沒有分別之處， 在世間沒有， 比這更難獲得的了。 如果聽到無所有的， 所詢問的經法， 能夠相信並且觸證， 那就是供養諸佛。 如果學習這部經之後， 能夠去除各種有想（對存在的執著）， 捨棄已經造作的惡業， 將會見到諸位導師（佛陀）。 如果學習這部經， 那就是見到諸佛， 親自侍奉諸如來（tathagata，佛陀的稱號之一）， 就像這部經廣泛宣說的那樣， 這就是佈施的度（dana-paramita，佈施的完美）， 清凈戒律所依止的住處， 忍辱和精進， 智慧等的根本之處。 如果沒有什麼可以獲得， 這個地方不談論， 如世尊（佛陀）所說， 學習這樣的調伏。 如果聽到這部經， 讓各種意義顯現， 種種的供養， 用盡力量也無法報答。 在不可計數的漫長劫（kalpa，時間單位）里， 在黑暗中什麼也看不見， 如果聽到這部經的人， 就能到達諸佛的境界。 他們從愚癡中醒悟， 破除了無明（avidya，無知）的黑暗， 因為聽聞這部經的緣故， 獲得了對一切空的領悟。 多種煩惱已經消除， 只有少許尚未消除。 猶如從大海中， 取出一滴水， 爲了成熟眾生的緣故， 煩惱之滴不會窮盡， 因為悲憫眾生的緣故， 不會窮盡那些煩惱。』
【English Translation】 English version: 'O good men! If you wish to attain Bodhi (bodhi, enlightenment) while dwelling without harming yourselves, you should learn in this way.'
When this chapter on 'Emerging Dharma' was being expounded, ninety-two nayutas (nayuta, a unit of measurement) and hundreds of thousands of beings attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all dharmas), and thirty-six billion nayutas of Bodhisattvas attained the purification of karmic obstacles.
At that time, the difficult-to-tame enemy who had previously harmed others, hearing the Buddha's prediction, rejoiced and leaped up, flying into the sky to a height of seven tala trees (tala tree, palm tree), and spoke these verses:
'If you wish to dwell in a pure land, You should act as the Guide (Buddha) has said, You should have faith in all the Buddhas, Who possess the supreme great spiritual powers. Having awakened to the Buddha's spiritual powers, Knowing there is no place of differentiation, In the world there is nothing, More difficult to obtain than this. If you hear of the absence of all things, The Dharma inquired about, If you can believe and realize it, That is offering to all the Buddhas. If you study this sutra, You can remove all thoughts of existence, Abandon the evil you have done, You will see all the Guides (Buddhas). If you study this sutra, That is seeing all the Buddhas, Personally attending to all the Tathagatas (tathagata, one of the titles of the Buddha), As this sutra extensively explains, This is the perfection of giving (dana-paramita, the perfection of giving), The dwelling place upon which pure precepts rely, Endurance and diligence, The fundamental place of wisdom and so on. If there is nothing to be obtained, This place is not spoken of, As the World Honored One (Buddha) has said, Learn such taming. If you hear this sutra, Let all meanings manifest, All kinds of offerings, Exhausting all strength cannot repay. For countless eons (kalpa, a unit of time), In darkness, nothing is seen, If those who hear this sutra, Will attain the Buddhas' realm. They awaken from ignorance, Breaking through the darkness of ignorance (avidya, ignorance), Having attained the emptiness of all things, Due to hearing this sutra. Many afflictions have been exhausted, Only a few remain unexhausted. Like taking a drop of water, From the great ocean, For the sake of maturing sentient beings, The drop of affliction will not be exhausted, Out of compassion for sentient beings, Those afflictions will not be exhausted.'
為清凈佛剎， 不滿於一切。 彼成熟眾生， 彼彼處不滅， 亦可彼滿時， 如授記菩提， 是故諸水滴， 于瓶中不盡。 若一切開現， 彼當有佛剎， 彼即當滿足， 無有餘熏習。 如是如是處， 聞有如是經， 能善解說者， 諸功德具足。」
爾時，彼難調怨仇說此偈已，從空而下住于佛前，頂禮佛足合掌而住。爾時，世尊而嘆彼言：「善哉！善哉！汝善男子！快說此偈合於義理，無有虛妄無有別異。如是如來神通威力，一切菩薩于中當學，如是學已得眾生空。」
爾時，難調怨仇善男子，如是思念：「今者世尊稱我善哉！我今稱慶，當以何事供養世尊？」彼即聞于空中聲曰：「汝可以身供養世尊。」即問空言：「云何供養？」復聞空聲：「汝善男子！汝今宜可飛騰虛空，令此大眾皆悉知見，住于虛空說如是偈：
「『所有諸慳著， 皆由住自身， 我已舍一切， 今供養導師。』」
爾時，彼善男子聞此偈已生歡喜心，以佛神力飛騰虛空一多羅樹，而說此偈，即自捨身供養如來。于虛空中自捨身已，有千數華柔軟香潔未曾見聞，光明香氣滿一由旬猶如日光，或經一時，或經半時。彼諸華等繞佛三匝而供養已，佛神力故於虛空中而成華蓋，
【現代漢語翻譯】 現代漢語譯本： 『爲了清凈佛剎（Buddhakṣetra，佛的國土），不滿足於一切。 他成熟眾生，在各個地方都不會消失。 也可以在他滿足的時候，如同被授記菩提（Bodhi，覺悟）， 因此諸多的水滴，在瓶子中不會窮盡。 如果一切都顯現出來，他應當擁有佛剎， 他那時就應當滿足，沒有剩餘的習氣。 像這樣像這樣的地方，聽聞有這樣的經典， 能夠很好地解說的人，諸多的功德都具足。』
這時，那位難調怨仇（Nandita，歡喜）說完這首偈頌后，從空中下來，站在佛前，頂禮佛足，合掌而立。這時，世尊（Bhagavan，佛的尊稱）讚歎他說：『好啊！好啊！你這位善男子！說這首偈頌說得真好，符合義理，沒有虛妄，沒有差別。像這樣如來的神通威力，一切菩薩（Bodhisattva，追求覺悟的修行者）都應當從中學習，像這樣學習后就能證得眾生空（Śūnyatā，空性）。』
這時，難調怨仇善男子這樣思念：『現在世尊稱讚我說好啊！我現在應當慶賀，用什麼來供養世尊呢？』他隨即聽到空中有聲音說：『你可以用身體供養世尊。』他便問空中說：『要怎樣供養呢？』又聽到空中的聲音說：『你這位善男子！你現在應該飛騰到虛空中，讓這些大眾都能夠看見，停留在虛空中說這樣的偈頌：
『所有諸多的慳吝執著，都是由於執著自身， 我已經捨棄一切，現在供養導師（Śāstā，佛的尊稱）。』
這時，那位善男子聽到這首偈頌後生起歡喜心，憑藉佛的神力飛騰到虛空中一多羅樹（Tāla tree，棕櫚樹）的高度，說了這首偈頌，就捨棄了自己的身體供養如來。在虛空中捨棄身體后，有成千上萬種柔軟香潔、從未見聞的花朵，光明香氣充滿一由旬（Yojana，古印度長度單位），猶如日光，或者經過一時，或者經過半時。這些花朵圍繞佛三圈進行供養后，由於佛的神力，在虛空中形成華蓋。
【English Translation】 English version: 'To purify the Buddhakṣetra (Buddha's land), one is never satisfied with everything. He matures sentient beings, and in every place, he does not perish. Also, when he is satisfied, it is like being predicted to achieve Bodhi (enlightenment), Therefore, numerous water droplets in a bottle will not be exhausted. If everything is revealed, he should possess a Buddhakṣetra, He should then be satisfied, with no remaining habitual tendencies. In such and such places, one hears of such a Sutra, Those who can explain it well possess all kinds of merits.'
At that time, Nandita (the unsubdued enemy), having spoken this verse, descended from the sky and stood before the Buddha, prostrating at the Buddha's feet and standing with palms joined. At that time, the Bhagavan (the Blessed One) praised him, saying: 'Excellent! Excellent! You good man! You have spoken this verse well, it accords with the meaning, there is no falsehood, and there is no difference. Such is the supernatural power of the Tathagata (the Thus-Gone One), all Bodhisattvas (beings striving for enlightenment) should learn from it, and having learned in this way, they will attain the emptiness of beings (Śūnyatā, emptiness).'
At that time, the good man Nandita thought thus: 'Now the Bhagavan praises me, saying, 'Excellent!' I should now rejoice and with what shall I make offerings to the Bhagavan?' He then heard a voice in the sky saying: 'You can offer your body to the Bhagavan.' He then asked the sky, saying: 'How should I make the offering?' Again, he heard a voice in the sky saying: 'You good man! You should now fly into the sky, so that all these multitudes can see, and remain in the sky, reciting this verse:
'All the misers and attachments are due to clinging to oneself, I have already given up everything, now I offer to the Śāstā (teacher).'
At that time, that good man, having heard this verse, generated a joyful mind, and by the Buddha's power, flew into the sky to the height of a Tāla tree (palm tree), and spoke this verse, and then gave up his own body as an offering to the Tathagata. After giving up his body in the sky, there were thousands of soft, fragrant, and pure flowers, never seen or heard before, the light and fragrance filling a Yojana (ancient Indian unit of distance), like sunlight, for a moment or half a moment. Those flowers circled the Buddha three times as an offering, and by the Buddha's power, they formed a canopy of flowers in the sky.
而於彼中說如是偈：
「我已舍自身， 供養諸教師， 我不知自身， 亦不知世尊。」
彼于彼時於一切處，不知身心不知如來，不知眾生不知住處，彼于彼時涅槃平等，亦無是念：「我已得證。」
于彼時中有一化佛，自然現身而作是言：「汝善男子！汝已成就佛剎種子一切開現。」
于彼佛前合掌而住，心生歡喜踴躍無量，禮敬彼佛而作是言：「我今禮佛大神通已，令各種相生善根已，還住涅槃平等法中，離罪福德如是不住近於善根，諸佛法中彼能親近無所乏短，勸請令住于菩提中。」復說偈言：
「眾生覺如是， 當脫于大苦， 生死大險道， 所有苦眾生， 彼亦不成就， 所有言苦者， 彼亦受彼苦， 不覺此教故。」
說此偈已，默然而住。
爾時，無名菩薩告彼善男子言：「善男子！汝今已能行一切施。若持自身供養于佛，善男子！汝更不得言我自在，汝以此身已用施佛。善男子！譬如有人施他財已，后不得言：『還是我物。』彼于彼財不得自在。如是，善男子！汝今以身已施於佛，汝今既作如是之言：『我當來世當得作佛得忍授記。』善男子！汝於今者更欲何作？」彼聞此已即生疑念：「我今云何？我今云何？」如是思念。彼時即復聞無
【現代漢語翻譯】 現代漢語譯本： 在那其中說了這樣的偈頌： 『我已經捨棄自身，供養各位導師，我不知道自身，也不知道世尊（Buddha，佛陀）。』 他在那時於一切處，不知道身心，不知道如來（Tathagata，佛的稱號），不知道眾生，不知道住處。他在那時涅槃（Nirvana，佛教術語，指解脫）平等，也沒有這樣的念頭：『我已經得到證悟。』 在那時中有一尊化佛，自然顯現身形而說：『你這位善男子！你已經成就佛剎（Buddha-kshetra，佛所居住的國土）的種子，一切都已開顯。』 他在那尊佛前合掌而住，心中生起歡喜，踴躍無量，禮敬那尊佛而說：『我現在禮敬佛的大神通，已經令各種相狀生出善根，還安住在涅槃平等的法中，遠離罪惡和福德，像這樣不住于任何一邊，接近於善根，在諸佛的法中，他能夠親近而無所缺乏，勸請他安住在菩提（Bodhi，覺悟）之中。』又說了偈頌： 『眾生覺悟像這樣，應當脫離大苦，生死的大險道，所有受苦的眾生，他們也不能成就，所有說苦的人，他們也承受那樣的苦，因為不覺悟這個教法。』 說完這個偈頌，就默默地住下了。 這時，無名菩薩（Nameless Bodhisattva）告訴那位善男子說：『善男子！你現在已經能夠行一切佈施。如果用自身供養佛，善男子！你更不能說我自在，你已經用這個身體佈施給佛了。善男子！譬如有人佈施他人財物后，不能再說：『還是我的東西。』他對那財物就不能再自在。像這樣，善男子！你現在已經把身體佈施給佛，你現在既然說了這樣的話：『我將來世應當能夠成佛，得到忍的授記。』善男子！你現在還想做什麼呢？』他聽了這些話，就生起疑念：『我現在該怎麼辦？我現在該怎麼辦？』這樣思念著。那時就又聽到了無
【English Translation】 English version: And in that, it is said in such verses: 'I have given up my own body, offering it to all the teachers, I do not know myself, nor do I know the World Honored One (Buddha).' At that time, in all places, he did not know body and mind, did not know the Tathagata (Buddha), did not know sentient beings, did not know where to dwell. At that time, he was in Nirvana (liberation) equally, and had no thought: 'I have attained realization.' At that time, there was a manifested Buddha, naturally appearing and saying: 'Good man! You have accomplished the seeds of a Buddha-kshetra (Buddha-field), all have been revealed.' He stood before that Buddha with palms joined, his heart filled with joy and boundless elation, paying homage to that Buddha and saying: 'Now I pay homage to the great spiritual power of the Buddha, having caused various forms to generate good roots, I return to dwell in the equal Dharma of Nirvana, detached from sin and merit, thus not dwelling near good roots, in the Dharma of all Buddhas, he can draw near without any lack, urging him to dwell in Bodhi (enlightenment).' Again, he spoke in verse: 'Sentient beings awakened in this way, should escape great suffering, the great perilous path of birth and death, all suffering sentient beings, they also cannot achieve, all who speak of suffering, they also endure that suffering, because they are not aware of this teaching.' Having spoken this verse, he remained silent. At that time, Nameless Bodhisattva (Nameless Bodhisattva) said to that good man: 'Good man! Now you are able to practice all giving. If you offer your own body to the Buddha, good man! You can no longer say I am free, you have already used this body to give to the Buddha. Good man! For example, if someone gives away his wealth to others, he cannot later say: 'It is still my thing.' He no longer has freedom over that wealth. Likewise, good man! Now that you have given your body to the Buddha, now that you have said such words: 'I shall be able to become a Buddha in the future and receive the prediction of forbearance.' Good man! What else do you want to do now?' Upon hearing these words, he immediately had doubts: 'What should I do now? What should I do now?' He thought like this. At that time, he again heard the no
所有菩薩聲言：「善男子！汝今莫作。善男子！汝應還念諸佛神通，如汝信解。」應如是報，彼向無名菩薩所問，聞此言聲即生辯才。明見前來無有身心，無言無說，無施無戒，無忍無進，無禪無智，無斷無常，無聲聞無菩薩，無發菩提心，無如來無如來法，無涅槃無涅槃聲。無有信者，無有所住，無有所取，無有所言，無有縛者，無有所聞。無所聞者，無有所有。無所有者，無所承攬，無所承望，一切勝相皆悉具足，教化眾生開現具足，成就佛剎與涅槃等，平等無二無有名說。如無可說亦不欲生，如無言中如如是住，如是如如亦無所行，彼于諸佛大神通中無復疑惑。
爾時，無名菩薩贊彼善男子言：「善哉！善哉！善男子！汝今善住佛大神通，汝今如是辯才成就，辯說如是。」
彼即答言：「善男子！我亦不住佛神通中，其佛神通無能作者，一切諸法真體無名，不可得故。彼無可入，無可出處，無可知處，如是信已無有住處，其佛神通無住處故。彼無有人能說名字，但無名中我今問汝莫生疲倦，其有智者難可承事。」
彼即答言：「善男子！汝今但問，我所知者當爲解釋。」
彼難調言：「摩訶薩埵！汝今何故名為無名？」
彼即答言：「我於是處不得言說，亦如汝所名字示現。」
【現代漢語翻譯】 現代漢語譯本 所有菩薩都說：『善男子！你現在不要這樣做。善男子！你應該回憶諸佛的神通，就像你所信解的那樣。』 應該這樣回答那位向無名菩薩所提問的人，聽到這些話語，立刻生出辯才。清楚地看到前來沒有身心，沒有言語，沒有述說，沒有佈施，沒有持戒，沒有忍辱，沒有精進，沒有禪定，沒有智慧，沒有斷滅，沒有常恒，沒有聲聞，沒有菩薩，沒有發起菩提心，沒有如來（Tathagata，佛的稱號），沒有如來之法，沒有涅槃（Nirvana，解脫），沒有涅槃之聲。沒有信奉者，沒有所住之處，沒有所取之物，沒有所言之語，沒有被束縛者，沒有所聽聞之事。沒有所聽聞者，就沒有所有之物。沒有所有之物，就沒有所承擔，沒有所期望，一切殊勝之相都完全具備，教化眾生，開顯具足，成就佛剎（Buddha-kshetra，佛的凈土）與涅槃相等，平等無二，沒有名稱可以述說。如同無可述說，也不想產生，如同無言之中，如如不動地安住，如同這樣如如不動，也沒有任何行為，他對諸佛的大神通中不再有疑惑。
這時，無名菩薩讚歎那位善男子說：『善哉！善哉！善男子！你現在善於安住于佛的大神通之中，你現在如此辯才成就，辯說如此。』
他立刻回答說：『善男子！我也不安住于佛的神通之中，佛的神通沒有能作者，一切諸法的真體沒有名字，因為不可得的緣故。它無可進入，無可出處，沒有可以知曉之處，像這樣相信之後，就沒有安住之處，佛的神通沒有安住之處的緣故。沒有人能夠說出它的名字，但在無名之中，我現在問你，不要感到疲倦，有智慧的人難以承事。』
他立刻回答說：『善男子！你現在只管提問，我所知道的，應當為你解釋。』
那位難調（difficult to tame）說：『摩訶薩埵（Mahasattva，大菩薩）！你現在為什麼名為無名？』
他立刻回答說：『我在這裡無法用言語表達，也像你所說的名字一樣示現。』
【English Translation】 English version All Bodhisattvas declared: 'Good man! Do not do this now. Good man! You should recall the supernormal powers of all Buddhas, just as you believe and understand.' One should respond in this way to the one who asked the No-Name Bodhisattva, upon hearing these words, eloquence immediately arises. Clearly seeing that there is no body or mind coming forth, no words, no speaking, no giving, no morality, no patience, no diligence, no meditation, no wisdom, no annihilation, no permanence, no Shravakas (hearers), no Bodhisattvas, no arising of Bodhicitta (the mind of enlightenment), no Tathagata (Buddha), no Dharma of the Tathagata, no Nirvana (liberation), no sound of Nirvana. There are no believers, no place to abide, nothing to grasp, no words to speak, no one bound, nothing heard. For the one who has not heard, there is nothing possessed. For the one who possesses nothing, there is nothing to undertake, nothing to expect, all supreme characteristics are fully present, teaching sentient beings, revealing completeness, accomplishing Buddha-kshetra (Buddha-field) equal to Nirvana, equal and without duality, without name or description. Like that which cannot be spoken, there is no desire to arise, like abiding thus in the midst of no words, like this thusness also has no action, he has no more doubts about the great supernormal powers of all Buddhas.
At that time, the No-Name Bodhisattva praised that good man, saying: 'Excellent! Excellent! Good man! You now dwell well in the great supernormal powers of the Buddha, you now have such eloquence accomplished, speaking thus.'
He immediately replied: 'Good man! I also do not dwell in the supernormal powers of the Buddha, the supernormal powers of the Buddha have no maker, the true essence of all Dharmas (teachings) has no name, because it is unattainable. It has no entry, no exit, no place to be known, having believed thus, there is no place to abide, because the supernormal powers of the Buddha have no place to abide. No one can speak its name, but in the midst of no name, I now ask you, do not grow weary, those with wisdom are difficult to serve.'
He immediately replied: 'Good man! You may now ask, what I know, I shall explain for you.'
That Difficult-to-Tame one said: 'Mahasattva (Great Being)! Why are you now named No-Name?'
He immediately replied: 'I cannot speak of it in this place, just like the name you have shown.'
彼即答言：「善哉！善哉！汝善男子！汝今以度佛大神通，離於名字。」
彼無名言：「善男子！于平等中無法可離，無有可斷無可建立，無去無來無平等相。善男子！若一切法彼平等者無有別離，其平等處亦無處所。云何斷離？若平等法而別有者，乃可斷離。」
爾時，眾中有一菩薩名不自在，而白佛言：「世尊！何因何緣，是無所有菩薩名為無所有？」
佛告彼言：「善男子！汝應還問是無所有菩薩因緣，彼當報汝。」
爾時，不自在菩薩摩訶薩問無所有菩薩摩訶薩言：「善男子！汝今云何名無所有？」
彼即答言：「善男子！我今不見自身能為一切眾生作利安故，能問如來如是等處。」
彼不自在菩薩問言：「彼所問處與身合耶？為不合耶？」
無所有言：「我所問處不與身合。」
彼復問言：「善男子！汝今云何不與身合，成就所問？」
無所有言：「善男子！我以三處發問如來。何等為三？謂身、口、意，此等三處，我問如來。善男子！是身口意無和合義。」
彼復問言：「善男子！汝見何意而不現身。」
彼則答言：「我今亦汝當信我言，我為安樂諸眾生故而不現身。」
彼菩薩言：「我以肉眼故不能見。」
【現代漢語翻譯】 現代漢語譯本 他回答說：『好啊！好啊！你這善男子！你現在已經領悟佛的大神通，超越了名字的束縛。』 那位『無名』說：『善男子！在平等之中，沒有法可以脫離，沒有什麼可以斷除，沒有什麼可以建立，沒有來也沒有去，沒有平等的表象。善男子！如果一切法都是平等的，就沒有分離，而平等之處也沒有固定的處所。要如何斷離呢？如果平等之法是分離存在的，那才可以斷離。』 這時，大眾中有一位菩薩名叫『不自在』（不自由），他向佛說道：『世尊！是什麼原因，什麼緣故，這位「無所有」菩薩（一無所有的菩薩）被稱為「無所有」呢？』 佛告訴他：『善男子！你應該反過來問這位「無所有」菩薩其中的因緣，他自然會告訴你。』 這時，不自在菩薩摩訶薩（偉大的菩薩）問無所有菩薩摩訶薩說：『善男子！你現在為什麼被稱為「無所有」呢？』 他回答說：『善男子！我現在沒有看到自身能夠為一切眾生帶來利益和安樂，才能夠向如來請問這些問題。』 不自在菩薩問道：『你所問的問題與你的身體有關聯嗎？還是沒有關聯呢？』 無所有菩薩說：『我所問的問題與我的身體沒有關聯。』 不自在菩薩又問：『善男子！你現在為什麼不與身體關聯，卻能成就所問呢？』 無所有菩薩說：『善男子！我通過身、口、意這三個方面向如來提問。這身、口、意三者，並沒有和合的意義。』 不自在菩薩又問：『善男子！你看到什麼意義而不顯現身體呢？』 無所有菩薩回答說：『我現在也希望你相信我的話，我是爲了安樂一切眾生而不顯現身體。』 那位菩薩說：『我用肉眼所以不能看見。』
【English Translation】 English version He then answered: 'Excellent! Excellent! Good man! You have now comprehended the great spiritual power of the Buddha, transcending names.' The 'Nameless' said: 'Good man! In equality, there is no dharma (law, teaching) that can be separated, nothing to be cut off, nothing to be established, no going, no coming, and no appearance of equality. Good man! If all dharmas are equal, there is no separation, and the place of equality has no fixed location. How can one cut off or separate? If the dharma of equality exists separately, then it can be cut off.' At that time, among the assembly, there was a Bodhisattva named 'Not-Free' (Not at ease), who said to the Buddha: 'World Honored One! What is the cause, what is the condition, that this 'Without-Anything' Bodhisattva (Bodhisattva who possesses nothing) is called 'Without-Anything'?' The Buddha told him: 'Good man! You should ask this 'Without-Anything' Bodhisattva about the causes and conditions, and he will tell you.' At that time, the Bodhisattva Mahasattva (great being) Not-Free asked the Bodhisattva Mahasattva Without-Anything: 'Good man! Why are you now called 'Without-Anything'?' He answered: 'Good man! I do not see myself as being able to bring benefit and happiness to all sentient beings, and that is why I am able to ask the Tathagata (Buddha) about these matters.' The Bodhisattva Not-Free asked: 'Is what you ask related to your body? Or is it unrelated?' The Bodhisattva Without-Anything said: 'What I ask is unrelated to my body.' The Bodhisattva Not-Free further asked: 'Good man! How is it that you are not related to your body, yet you can accomplish what you ask?' The Bodhisattva Without-Anything said: 'Good man! I ask the Tathagata through three aspects: body, speech, and mind. These three aspects have no meaning of combination.' The Bodhisattva Not-Free further asked: 'Good man! What meaning do you see that you do not manifest a body?' He answered: 'I now also hope that you will believe my words, I do not manifest a body for the sake of the happiness of all sentient beings.' That Bodhisattva said: 'I cannot see with my physical eyes.'
無所有言：「以天眼看。」
彼言：「天眼亦復不見。」
無所有言：「以法眼看。」
彼菩薩言：「善男子！所有法行彼亦不離於一切眼，于彼處中無法可見。」
無所有言：「汝云何聞？」
彼復答言：「彼處無有和合可聞。善男子！我見如如。」
無所有言：「善男子！于如如中無有三眼。」不自在言：「汝云何見？」時無所有默然而住。
不自在言：「善男子！于無能見一切法中何故默住？其于虛空豈無容受？虛空悉能容受諸法，無所染著所入無礙，於一切法無有假借，彼處不著應有解說。善男子！汝以何緣默無有說？」
彼即答言：「我今求彼所有語言，能解釋處皆不可得，我以是故默而不答。然，善男子！汝聽我說，以何因緣名不自在？善男子！我念億劫，已曾知為諸眾生等離無益語，為諸眾生所作利益，柔軟生樂皆悉美妙，歡喜踴躍無有粗澀，依時利益不生瞋恨，說如是言：『無有眾生怨恨於我。』善男子！以是因緣我得無畏。善男子！一切眾生無有所畏。所以者何？諸有語言無有自在。善男子！汝今觀是諸語言法無有自在，我今所說此語言中有成就者，彼於三界所不容受。所有一切眾生言說：『若合若散，有益無益。若雜不雜，若念若起，若為
【現代漢語翻譯】 現代漢語譯本 無所有說：『用天眼觀察。』 他說：『天眼也看不見。』 無所有說：『用法眼觀察。』 那位菩薩說：『善男子！所有的法行都不離於一切眼，在那裡面沒有法可以看見。』 無所有說：『你如何聽聞？』 他回答說：『在那裡沒有和合可以聽聞。善男子！我見如如（tathata，真如）。』 無所有說：『善男子！在如如中沒有三眼。』不自在說：『你如何看見？』這時無所有沉默不語。 不自在說：『善男子！在不能看見一切法中，為何沉默不語？虛空難道沒有容受嗎？虛空能夠容受諸法，沒有染著，所入沒有障礙，對於一切法沒有假借，在那裡不執著應該有解說。善男子！你因為什麼緣故沉默沒有說話？』 他回答說：『我現在尋求能夠解釋所有語言的地方，都不可得，因此我沉默不回答。然而，善男子！你聽我說，因為什麼因緣叫做不自在（Avasvasa，不自在）？善男子！我回憶億劫以前，已經知道爲了眾生遠離無益的語言，爲了眾生所作的利益，柔軟使人快樂都非常美妙，歡喜踴躍沒有粗澀，依時利益不生瞋恨，說這樣的話：『沒有眾生怨恨我。』善男子！因為這個因緣我得到無畏。善男子！一切眾生沒有所畏懼的。為什麼呢？因為所有的語言沒有自在。善男子！你現在觀察這些語言法沒有自在，我現在所說的這些語言中有成就的人，他不會被三界所容納。所有一切眾生的言說：『無論是合是散，有益無益，無論是雜不雜，無論是念是起，無論是為』
【English Translation】 English version Akinchanya (無所有) said: 'Look with the divine eye.' He said: 'The divine eye also does not see.' Akinchanya (無所有) said: 'Look with the Dharma eye.' That Bodhisattva said: 'Good man! All Dharma practices are not separate from all eyes, and in that place, no Dharma can be seen.' Akinchanya (無所有) said: 'How do you hear?' He replied: 'In that place, there is no combination to be heard. Good man! I see Suchness (tathata, 如如).' Akinchanya (無所有) said: 'Good man! In Suchness (tathata, 如如) there are no three eyes.' Avasvasa (不自在) said: 'How do you see?' At this time, Akinchanya (無所有) remained silent. Avasvasa (不自在) said: 'Good man! In the inability to see all Dharmas, why remain silent? Does space not have the capacity to contain? Space can contain all Dharmas, without attachment, entering without obstruction, without borrowing from any Dharma, and in that place, without attachment, there should be an explanation. Good man! For what reason are you silent and not speaking?' He replied: 'I am now seeking a place where all languages can be explained, but it is unattainable, therefore I remain silent and do not answer. However, good man! Listen to me, for what reason is one called Avasvasa (不自在)? Good man! I recall countless kalpas ago, I already knew to keep away from useless speech for the sake of all beings, and the benefits I made for all beings, were gentle, joyful, and all wonderful, joyful and without roughness, benefiting in due time without generating anger, saying such words: 'No being resents me.' Good man! Because of this reason, I obtained fearlessness. Good man! All beings have no fear. Why? Because all languages have no freedom. Good man! You now observe that these Dharma languages have no freedom, and those who achieve in these languages that I am now speaking, will not be tolerated by the three realms. All the speech of all beings: 'Whether combined or scattered, beneficial or unbeneficial, whether mixed or unmixed, whether thought or arising, whether for'
眾生令凈煩惱令舍煩惱。』我見彼等皆悉平等，若智若愚皆得一名。」
彼言：「善哉！善哉！善男子！如汝往昔曾供諸佛，得是合實語言解釋。善男子！汝見何利而不現身？」
彼即答言：「汝今應當問於世尊。」
爾時，無畏菩薩而白佛言：「世尊！是無所有菩薩，見何等利而不現身？」
佛告彼言：「善男子！唯除我身，於此三界無有眾生，如是身相與其等者，唯除神通所化勝身，成就如是業果報故。勿令一切諸婦人見，必於此處染著亂意，不能聽法不作諸事，棄捨本夫飲食無歡，染愛迷著多受苦惱。是無所有！見如是等諸過患故，而不現身。」
爾時，無畏菩薩及彼大眾，皆生疑惑咸作是念：「是無所有菩薩身相何如，而今世尊作如是說？」
爾時，眾中有諸女人：一名解染、二名寶瓔、三名解華、四名寶華、五名普香、六名香自在、七名金華、八名作愛、九名不染、十名善住意、十一名作光明、十二名甜味、十三名阿那羅梨耶、十四名住持、十五名無垢、十六名海、十七名功德上、十八名無過夫、十九名調順、二十名諸天供養、二十一名壞上、二十二名普照明、二十三名不背、二十四名善住持精進、二十五名善住、二十六名安樂、二十七名王、二十八名悲。
【現代漢語翻譯】 現代漢語譯本：『使眾生清凈，使煩惱捨棄煩惱。』我見他們都完全平等，無論有智慧還是愚笨，都得到同一個名稱。
那人說：『好啊！好啊！善男子！像你這樣過去曾經供養諸佛，才能得到這種符合實際的語言解釋。善男子！你見到什麼利益而不顯現身形？』
他回答說：『你現在應當去問世尊（Bhagavan，佛陀）。』
當時，無畏菩薩（Abhaya Bodhisattva）對佛說：『世尊！這位無所有菩薩（Asarva Bodhisattva），見到什麼樣的利益而不顯現身形？』
佛告訴他說：『善男子！除了我的身體，在這三界（Trailokya，欲界、色界、無色界）之中，沒有眾生的身相能與他相等，除非是神通變化所產生的殊勝之身，才能成就這樣的業果報應。不要讓一切婦女看見他，必定會在這裡產生染著和混亂的心意，不能聽法，不做其他事情，拋棄自己的丈夫，飲食也沒有樂趣，被染愛迷惑，承受許多苦惱。這位無所有菩薩！就是見到這些過患，所以不顯現身形。』
當時，無畏菩薩和在場的大眾，都產生了疑惑，都這樣想：『這位無所有菩薩的身相是怎樣的，而現在世尊這樣說？』
當時，大眾中有一些女人：一名解染（Vimoksha-raga），二名寶瓔（Ratna-keyura），三名解華（Vimoksha-pushpa），四名寶華（Ratna-pushpa），五名普香（Samanta-gandha），六名香自在（Gandha-ishvara），七名金華（Suvarna-pushpa），八名**（此處原文缺失，無法翻譯），九名不染（A-raga），十名善住意（Sthita-mati），十一名作光明（Prabha-kara），十二名甜味（Madhura-rasa），十三名阿那羅梨耶（Anaralila），十四名住持（Sthiti），十五名無垢（Vimala），十六名海（Samudra），十七名功德上（Guna-uttara），十八名無過夫（A-atikranta-pati），十九名調順（Damita），二十名諸天供養（Deva-pujita），二十一名壞上（Bhagna-uttara），二十二名普照明（Samanta-aloka），二十三名不背（A-parangmukhi），二十四名善住持精進（Sthita-dhriti-virya），二十五名善住（Sthita），二十六名安樂（Sukha），二十七名王（Raja），二十八名悲（Karuna）。
【English Translation】 English version: 『Cause sentient beings to be pure, cause afflictions to abandon afflictions.』 I see that they are all completely equal, whether wise or foolish, they all receive the same name.
He said, 『Excellent! Excellent! Good man! Like you, who in the past have made offerings to all the Buddhas, you are able to obtain this explanation of language that accords with reality. Good man! What benefit do you see that you do not manifest your form?』
He replied, 『You should now ask the Bhagavan (Buddha).』
At that time, Abhaya Bodhisattva (Fearless Bodhisattva) said to the Buddha, 『Bhagavan! What benefit does this Asarva Bodhisattva (Non-existent Bodhisattva) see that he does not manifest his form?』
The Buddha told him, 『Good man! Except for my body, in this Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm), there is no sentient being whose form is equal to his, unless it is a superior body transformed by supernatural powers, that can achieve such karmic retribution. Do not let all women see him, they will surely develop attachment and confused minds in this place, unable to listen to the Dharma, unable to do other things, abandoning their husbands, finding no joy in food and drink, being deluded by passionate love, and suffering much distress. This Asarva Bodhisattva! It is because he sees these faults that he does not manifest his form.』
At that time, Abhaya Bodhisattva and the assembly present all became doubtful and thought, 『What is the form of this Asarva Bodhisattva like, that the Bhagavan speaks in this way?』
At that time, among the assembly were some women: one named Vimoksha-raga (Release from Attachment), the second named Ratna-keyura (Jewel Armlet), the third named Vimoksha-pushpa (Release from Flowers), the fourth named Ratna-pushpa (Jewel Flowers), the fifth named Samanta-gandha (Universal Fragrance), the sixth named Gandha-ishvara (Fragrance Lord), the seventh named Suvarna-pushpa (Golden Flowers), the eighth named **(missing in the original text, untranslatable), the ninth named A-raga (Non-attachment), the tenth named Sthita-mati (Stable Mind), the eleventh named Prabha-kara (Light Maker), the twelfth named Madhura-rasa (Sweet Taste), the thirteenth named Anaralila (Unwavering Play), the fourteenth named Sthiti (Abiding), the fifteenth named Vimala (Immaculate), the sixteenth named Samudra (Ocean), the seventeenth named Guna-uttara (Superior Virtue), the eighteenth named A-atikranta-pati (Non-transgressing Husband), the nineteenth named Damita (Subdued), the twentieth named Deva-pujita (Worshipped by Gods), the twenty-first named Bhagna-uttara (Broken Superior), the twenty-second named Samanta-aloka (Universal Light), the twenty-third named A-parangmukhi (Non-averse), the twenty-fourth named Sthita-dhriti-virya (Stable Endurance and Effort), the twenty-fifth named Sthita (Stable), the twenty-sixth named Sukha (Happiness), the twenty-seventh named Raja (Queen), the twenty-eighth named Karuna (Compassion).
如是等類二十八女，與姊妹俱從坐而起，脫身瓔珞供養世尊，右膝著地皆共合掌，而白佛言：「世尊！所說無所有菩薩功德如是，愿於我等承佛威神得見其身，成就如是實業果報，莫以別身而示我等，我今欲見菩薩實身。」
爾時，佛告善女人等：「汝今欲見無所有菩薩成就色身，今欲見耶？」
彼等答言：「唯然，世尊！我等有疑，愿為開解。」
佛言：「諸女！汝等今者，見彼身已有何利益？汝今勿有還家之意，當舍眷屬，若見彼身安住具足一切功德。」
彼諸女言：「我等今者一切能捨，決定當見彼菩薩身。」
爾時，世尊告彼菩薩無所有言：「汝無所有！此等諸女欲見汝身。」
彼言：「世尊已言，許可彼姊妹等示現我身？」
佛言：「善男子！我已許之。多人意喜欲見汝身，當有利益，得勝身心，得妙身心，得凈身心。若見汝身，即當決定於阿耨多羅三藐三菩提，得轉女身成丈夫身。汝今已有如是凈愿，于多諸佛以百千身種諸善根，住是愿中於三界中，愿我當得最勝佛身。所有眾生見我身者，彼等決定住于菩提，所有女人悉轉女身。若於我所種善根已，思惟如是甚深法已得忍本性，愿當入于真如法中，愿當具足諸菩薩法，開現親近於諸佛法。」
彼無所
【現代漢語翻譯】 現代漢語譯本： 這時，像這樣的二十八位女子，和她們的姐妹們一起從座位上站起來，脫下身上的瓔珞（一種裝飾品）供養世尊（對佛的尊稱），右膝跪地，一同合掌，對佛說：『世尊！您所說的無所有菩薩（菩薩名）的功德是這樣的，希望我們能夠憑藉佛的威神之力得見他的真身，成就如此真實的善業果報，不要用其他的化身來向我們示現，我們現在想要見到菩薩的真實身相。』 這時，佛告訴這些善女人說：『你們現在想要見到無所有菩薩成就的色身，現在想要見嗎？』 她們回答說：『是的，世尊！我們心中有疑問，希望您能為我們開解。』 佛說：『各位女子！你們現在見到他的身相會有什麼利益呢？你們現在不要有回家的想法，應當捨棄親屬眷戀，如果見到他的身相，就能安住于具足一切功德之中。』 這些女子說：『我們現在一切都能捨棄，決定要見到那位菩薩的身相。』 這時，世尊告訴那位無所有菩薩說：『無所有！這些女子想要見你的身相。』 那位菩薩說：『世尊已經說了，允許這些姐妹們示現我的身相嗎？』 佛說：『善男子！我已經允許了。很多人心懷喜悅想要見你的身相，這會有利益，能得到殊勝的身心，得到美妙的身心，得到清凈的身心。如果見到你的身相，就能決定證得阿耨多羅三藐三菩提（無上正等正覺），能夠轉女身成丈夫身。你現在已經有了這樣的清凈願望，在許多佛前以百千身種下各種善根，安住于這個願望中，在三界（欲界、色界、無色界）之中，愿我能夠得到最殊勝的佛身。所有眾生見到我的身相的人，他們必定安住于菩提（覺悟），所有女人都能轉為男子之身。如果在我這裡種下善根，思維如此甚深的佛法，得到忍辱的本性，愿能進入真如法中，愿能具足各種菩薩的法門，開啟、顯現、親近於諸佛的法門。』 那位無所有菩薩說：
【English Translation】 English version: Then, twenty-eight women of this kind, together with their sisters, rose from their seats, took off their necklaces to offer to the World Honored One (a respectful title for the Buddha), knelt on their right knees, and joined their palms together, saying to the Buddha: 'World Honored One! The merits of the No-Thing Bodhisattva (name of a Bodhisattva) that you have spoken of are such, we wish to rely on the majestic power of the Buddha to see his true form, to accomplish such true karmic rewards, do not show us other manifestations, we now wish to see the true form of the Bodhisattva.' At that time, the Buddha said to these good women: 'Do you now wish to see the accomplished form of the No-Thing Bodhisattva, do you wish to see it now?' They replied: 'Yes, World Honored One! We have doubts, we wish you to resolve them for us.' The Buddha said: 'Women! What benefit will you have if you see his form now? Do not have the intention of returning home now, you should abandon your family and relatives, if you see his form, you will abide in the completeness of all merits.' These women said: 'We can now abandon everything, we are determined to see the form of that Bodhisattva.' At that time, the World Honored One said to that No-Thing Bodhisattva: 'No-Thing! These women wish to see your form.' That Bodhisattva said: 'Has the World Honored One already said, allowing these sisters to show my form?' The Buddha said: 'Good man! I have already allowed it. Many people are joyful and wish to see your form, this will be beneficial, they will obtain superior body and mind, obtain wonderful body and mind, obtain pure body and mind. If they see your form, they will be determined to attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment), they will be able to transform from a female body into a male body. You now have such pure vows, in front of many Buddhas you have planted various good roots with hundreds of thousands of bodies, abiding in this vow, in the three realms (desire realm, form realm, formless realm), may I attain the most supreme Buddha body. All beings who see my form, they will surely abide in Bodhi (enlightenment), all women will be transformed into male bodies. If they plant good roots with me, contemplate such profound Dharma, and obtain the nature of forbearance, may they enter into the Suchness Dharma, may they be complete with all Bodhisattva Dharmas, opening, revealing, and being close to the Dharmas of all Buddhas.' That No-Thing Bodhisattva said:
有菩薩，聞佛此說，作如是言：「如是，世尊！如世尊教。」即于手中一一指端皆放光明，一一光明至王舍城，于彼人家皆悉出現，彼諸光明有諸眾生，見於彼等從地踴出，化成諸華縱廣一尺，昔所未見色香具足。
無所有菩薩經卷第三 大正藏第 14 冊 No. 0485 無所有菩薩經
無所有菩薩經卷第四
隋天竺三藏阇那崛多等譯
爾時王舍城中，頻婆娑羅王而有一女，欲出遊時，頻婆娑羅王敕諸侍女其數一千：「汝等已為我女眷屬，共相圍繞于彼之處。王所飲食，汝等常食，汝等常飲。」
彼王舍城，多有婦女其數一千，聞此語已，種種瓔珞莊嚴自身。彼諸婦女，見是希有可喜諸花，身心喜悅不能自勝，欲取彼華遂不能取不能遠離，申手欲取，去華一尺而不能及，見彼諸華皆悉向于毗福羅山去而不住。
爾時，眾人及千婦女，及與頻婆羅王女，從王舍城次第而出。彼諸華等在眾人前微行而進，眾亦不知行與不行，彼諸人眾作如是念：「此華近手而不能取。」
時彼諸華一切皆上毗福羅山，彼諸男女亦上彼山。既上山已，見於如來、阿羅訶、三藐三佛陀，無量百千大眾圍繞而為說法。
爾時，二十八女姊妹，合掌佛前勸請世尊。時頻婆娑羅王女，及
【現代漢語翻譯】 現代漢語譯本：有菩薩聽到佛陀這樣說，便說道：『是的，世尊！正如世尊所教導的。』隨即從手中的每一個指端都放出光明，每一道光明都到達王舍城（Rājagṛha），在當地人家中都顯現出來。這些光明中有許多眾生，看見這些光明從地裡涌出，化成縱橫一尺的各種花朵，是過去從未見過的，顏色和香氣都非常美好。
《無所有菩薩經》卷第三 大正藏第14冊 No. 0485 《無所有菩薩經》
《無所有菩薩經》卷第四
隋朝天竺三藏阇那崛多（Jñānagupta）等翻譯
當時，在王舍城中，頻婆娑羅王（Bimbisāra）有一個女兒，想要出遊的時候，頻婆娑羅王命令一千名侍女：『你們已經成為我女兒的眷屬，共同圍繞在她身邊。國王所吃的食物，你們也經常吃；國王所喝的飲料，你們也經常喝。』
在王舍城中，有很多婦女，數量有一千人，聽到這些話后，用各種瓔珞裝飾自己。這些婦女看見這些稀有而令人喜愛的花朵，身心喜悅，無法抑制，想要摘取這些花朵，卻無法摘取，也無法遠離。伸出手想要摘取，距離花朵只有一尺，卻無法夠到。看見這些花朵都朝著毗福羅山（Vipula）而去，沒有停留。
當時，眾人和一千名婦女，以及頻婆娑羅王的女兒，從王舍城依次出來。這些花朵在眾人面前微微前進，眾人也不知道是行走還是不行走，這些人眾這樣想：『這些花朵近在眼前，卻無法摘取。』
當時，這些花朵都飛向毗福羅山，這些男女也登上那座山。登上山後，看見如來（Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksaṃbuddha），被無量百千的大眾圍繞著，正在說法。
當時，二十八位姐妹，在佛前合掌，勸請世尊。當時，頻婆娑羅王的女兒，以及
【English Translation】 English version: A Bodhisattva, hearing the Buddha speak thus, said: 'So it is, World-Honored One! Just as the World-Honored One teaches.' Immediately, from each fingertip of his hand, he emitted light, and each light reached Rājagṛha (王舍城), appearing in every household there. Within these lights were many beings who saw these lights spring forth from the ground, transforming into various flowers, one foot in length and width, with colors and fragrances never seen before.
The Sutra of the Bodhisattva Who Owns Nothing, Volume 3 Taisho Tripitaka Volume 14, No. 0485, The Sutra of the Bodhisattva Who Owns Nothing
The Sutra of the Bodhisattva Who Owns Nothing, Volume 4
Translated by Jñānagupta (阇那崛多) and others from Tianzhu (India) during the Sui Dynasty
At that time, in the city of Rājagṛha, King Bimbisāra (頻婆娑羅王) had a daughter. When she wished to go out for a stroll, King Bimbisāra ordered a thousand serving women: 'You have become members of my daughter's retinue, surrounding her together in that place. The food that the king eats, you shall always eat; the drinks that the king drinks, you shall always drink.'
In the city of Rājagṛha, there were many women, numbering one thousand. Upon hearing these words, they adorned themselves with various ornaments. These women, seeing these rare and delightful flowers, were filled with joy in body and mind, unable to restrain themselves. They wished to take these flowers, but they could not take them, nor could they move away. Stretching out their hands to take them, they were one foot away from the flowers but could not reach them. They saw these flowers all heading towards Mount Vipula (毗福羅山) without stopping.
At that time, the crowd and the thousand women, along with the daughter of King Bimbisāra, came out of the city of Rājagṛha in order. These flowers advanced slightly in front of the crowd, and the crowd did not know whether they were walking or not. These people thought thus: 'These flowers are near at hand, but we cannot take them.'
At that time, all these flowers went up Mount Vipula, and these men and women also ascended that mountain. Having ascended the mountain, they saw the Tathāgata (如來), Arhat (阿羅訶), Samyaksaṃbuddha (三藐三佛陀), surrounded by a countless multitude of hundreds of thousands, expounding the Dharma.
At that time, twenty-eight sisters, with palms joined before the Buddha, entreated the World-Honored One. At that time, the daughter of King Bimbisāra, and
見彼等一切諸女，亦見彼等諸女姊妹勸請世尊。作如是言：「此諸婦女，何故合掌在世尊前？何所求請？欲求何愿？」即聞空聲，而語之曰：「此等欲見無所有菩薩身，唯除佛身於三界中無能勝者。」彼等同聲咸作是言：「我等愿見彼菩薩身。」說是語已，彼諸華等，即便在彼眾人手中，即以此華散如來上，作如是言：「唯愿，世尊！示於我等無所有菩薩身。」
爾時，世尊告無所有菩薩言：「善男子！汝可示現圓滿自身，令多眾生見汝身已種菩提因，亦當如汝于多百千諸如來所當種善根。」
爾時，無所有菩薩即現其身。爾時，大地皆悉震動，安隱潤澤，無有眾生恐怖毛豎，一切音樂不鼓自鳴，于虛空中雨眾天華，於一切處天香人香皆自然燒。
爾時，無所有菩薩示現如是具足色身。彼現身時，諸女人眾皆生愛樂，一一婦人皆作是念：「是無所有菩薩！唯與於我共相娛樂。」各現於前，亦復不知彼神通化，各稱其愿，于毗福羅山叢林樹下。「我於此處歡喜受樂，我等未曾得聞如是諸妙音聲諸色香等，我等今者荷世尊恩。」彼諸女等各一樹下，七寶輦輿一切果報，皆悉具足歡喜受樂，一切所須悉皆備足，不復更念歸還之想，彼等如是受歡喜樂七日七夜。
爾時，世尊為諸眾生更說法要：「若
【現代漢語翻譯】 現代漢語譯本 看到那些所有的女子，也看到那些女子的姐妹們勸請世尊（Bhagavan，佛的尊稱）。她們這樣說道：『這些婦女，為什麼合掌在世尊面前？她們在求什麼？想要祈求什麼願望？』隨即聽到空中的聲音，對她們說：『她們想要見到無所有菩薩（Nihsvabhava-bodhisattva）的身軀，除了佛身，在三界之中沒有誰能勝過他。』她們同聲說道：『我們願意見到那位菩薩的身軀。』說完這些話后，那些花朵等物，便在那些眾人手中，隨即用這些花散在如來（Tathagata，佛的稱號）身上，這樣說道：『唯愿，世尊！向我們示現無所有菩薩的身軀。』 這時，世尊告訴無所有菩薩說：『善男子！你可以示現圓滿的自身，讓眾多眾生見到你的身軀后種下菩提（Bodhi，覺悟）的因，也應當像你一樣在眾多百千諸如來處種下善根。』 這時，無所有菩薩立即顯現他的身軀。這時，大地全都震動，安穩潤澤，沒有眾生感到恐怖毛髮豎立，一切音樂不敲自鳴，在虛空中降下各種天花，在一切地方天香人香都自然燃燒。 這時，無所有菩薩示現了這樣具足的色身。他顯現身軀時，那些女人眾都生起愛慕喜悅，每一個婦人都這樣想：『這位無所有菩薩！只與我一同互相娛樂。』各自出現在他面前，也不知曉那是神通變化，各自稱說自己的願望，在毗福羅山（Vipula Mountain）叢林樹下。『我在這裡歡喜受樂，我們未曾聽聞過如此美妙的聲音、各種色彩和香氣等，我們現在蒙受世尊的恩德。』那些女子等在每一棵樹下，七寶輦輿和一切果報，全都具足，歡喜受樂，一切所需都完全具備，不再想念歸還的事情，她們就這樣享受歡喜快樂七日七夜。 這時，世尊爲了眾生進一步宣說佛法要義：『如果……』
【English Translation】 English version Seeing all those women, and also seeing the sisters of those women entreating the World Honored One (Bhagavan, a title of the Buddha). They spoke thus: 'Why are these women with their palms joined before the World Honored One? What are they seeking? What wishes do they desire to request?' Immediately, a voice from the sky was heard, saying to them: 'They wish to see the body of Nihsvabhava-bodhisattva (Nihsvabhava-bodhisattva, the Bodhisattva of No-Self-Nature), for other than the Buddha's body, there is no one in the three realms who can surpass him.' They said in unison: 'We wish to see the body of that Bodhisattva.' After saying these words, those flowers and other things were in the hands of those people, and immediately they scattered these flowers upon the Tathagata (Tathagata, a title of the Buddha), saying thus: 'We beseech you, World Honored One! Show us the body of Nihsvabhava-bodhisattva.' At that time, the World Honored One said to Nihsvabhava-bodhisattva: 'Good man! You may manifest your complete body, so that many beings, having seen your body, may plant the seeds of Bodhi (Bodhi, enlightenment), and also, like you, may plant good roots in the presence of many hundreds of thousands of Tathagatas.' At that time, Nihsvabhava-bodhisattva immediately manifested his body. At that time, the earth trembled entirely, becoming peaceful and moist, and no beings felt fear or had their hair stand on end. All music played without being struck, and various heavenly flowers rained down in the empty sky, and heavenly and human fragrances naturally burned in all places. At that time, Nihsvabhava-bodhisattva manifested such a complete and beautiful body. When he manifested his body, those women all felt love and joy, and each woman thought: 'This Nihsvabhava-bodhisattva! Only he will share entertainment with me.' Each appeared before him, not knowing that it was a magical transformation, and each expressed her own wishes, under the trees in the Vipula Mountain (Vipula Mountain) forest. 'I rejoice and enjoy myself here. We have never heard such wonderful sounds, colors, and fragrances. We are now indebted to the World Honored One.' Those women, each under a tree, had jeweled carriages and all kinds of rewards, all complete, rejoicing and enjoying themselves. All their needs were fully met, and they no longer thought of returning. They enjoyed such joy and happiness for seven days and seven nights. At that time, the World Honored One further expounded the essential Dharma for the beings: 'If...'
有不見彼菩薩身，皆由善根未得成熟，雖望欲見終不可得，莫知何事。」彼等見者過七日已，見彼菩薩身漸毀壞無有精光，受用果報皆沒不現唯見一樹，彼等菩薩漸漸不現亦無住處。彼即聞于空中聲言：「諸善男子！此是諸行真實體性，汝等不應起常有想，汝等可舍女人身想，應當愿求丈夫之身、無等等身、諸佛之身。汝等可發阿耨多羅三藐三菩提心受丈夫身。」
彼諸女人聞是聲已，于剎那時心住寂靜，見如來像具三十二大人之相。彼等見已，皆作是言：「愿我當得如是妙身，無有染著無染著處，如此佛身寂靜無惱。」彼諸女人說是語時，彼諸女人悉轉女身得丈夫身，唯除往昔發願供養是無所有菩薩等者，乃至道場，然後我當轉于女身，以如是故不轉女身。所有轉身得男身者端正可喜，世間天人皆悉愛敬。
爾時，佛像忽然不現，唯見世尊釋迦牟尼。爾時，諸女得男身者而白佛言：「希有世尊！甚奇！甚特！乃有如是幻化戲者，昔未曾聞。諸凡夫等心意迷惑，未曾安定如壓油輪，彼不能住近善知識。世尊！若有親近於善知識供養承事，以善知識威神力故，我於今者轉離女身得五神通。
「世尊！我今憶念往昔多千佛所，與善知識同種善根自捨身命，為令我等生諸善根，復示彼等諸佛世尊，為說在
【現代漢語翻譯】 現代漢語譯本：如果有人看不見那位菩薩的身影，都是因為善根尚未成熟。即使渴望見到，最終也是不可能的，也不知道是什麼原因。那些看見的人，過了七天之後，看見那位菩薩的身軀逐漸毀壞，沒有了精光，所享受的果報都消失不見，只看見一棵樹。那些菩薩也漸漸消失不見，也沒有住處。這時，他們聽見空中有聲音說：『各位善男子！這就是諸行（一切事物）的真實體性，你們不應該產生常有的想法。你們可以捨棄女人身的想法，應當發願求得丈夫之身、無等等身（無與倫比的身）、諸佛之身。你們可以發起阿耨多羅三藐三菩提心（無上正等正覺之心），受得丈夫之身。』 那些女人聽見這個聲音后，在剎那間內心平靜下來，看見如來佛像具有三十二種大丈夫相。她們看見后，都這樣說：『愿我將來能夠得到這樣美妙的身軀，沒有染著，也沒有染著之處，像這樣的佛身一樣寂靜無惱。』這些女人說這些話的時候，這些女人都轉變為丈夫身，只有那些往昔發願供養那位『無所有菩薩』等的人除外，她們發願直到成佛的道場，然後我才轉變為女身，因為這個原因，所以沒有轉變為女身。所有轉身得到男身的人，都端正可愛，世間的天人和人都愛戴敬重。 這時，佛像忽然消失不見，只看見世尊釋迦牟尼（Sakyamuni）。這時，那些由女人身轉為男身的人對佛說：『希有啊，世尊！真是稀奇！真是特別！竟然有這樣的幻化遊戲，以前從未聽說過。那些凡夫俗子心意迷惑，從未安定，就像被壓榨的油輪一樣，他們不能親近善知識。世尊！如果有人親近善知識，供養承事，憑藉善知識的威神力，我們今天才能轉離女身，得到五神通。』 『世尊！我現在憶念起往昔在許多千佛（千位佛陀）之處，與善知識一同種下善根，甚至捨棄身命，爲了讓我們生出各種善根，（善知識）又向我們展示那些佛陀世尊，為我們宣說……』
【English Translation】 English version: If some do not see that Bodhisattva's body, it is all because their roots of goodness have not yet matured. Even if they desire to see him, they will ultimately be unable to, and they do not know why.' Those who did see him, after seven days had passed, saw that Bodhisattva's body gradually decaying, without any essence or light. The fruits of their enjoyment all disappeared and were not seen, only a tree was visible. Those Bodhisattvas gradually disappeared and had no dwelling place. Then, they heard a voice in the air saying, 'Good men! This is the true nature of all phenomena. You should not give rise to the thought of permanence. You can abandon the thought of a woman's body, and you should vow to seek a man's body, an unequaled body, the body of all Buddhas. You can generate the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and receive a man's body.' After those women heard this voice, their minds became peaceful in an instant. They saw the image of the Tathagata (Thus Come One), possessing the thirty-two marks of a great man. After seeing it, they all said, 'May I attain such a wonderful body, without attachment, and without a place for attachment, like this Buddha's body, peaceful and without affliction.' When those women spoke these words, all of them transformed from women's bodies into men's bodies, except for those who had made vows in the past to make offerings to that 'Non-existent Bodhisattva' and others. They vowed that until the Bodhi-tree (enlightenment place), then I will transform into a woman's body, and for this reason, they did not transform into women's bodies. All those who transformed and obtained men's bodies were handsome and pleasing, and all the gods and humans in the world loved and respected them. At that time, the Buddha image suddenly disappeared, and only the World Honored One, Sakyamuni (Sakyamuni), was seen. At that time, those who had obtained men's bodies from women's bodies said to the Buddha, 'Rare is the World Honored One! How wonderful! How extraordinary! There is such a magical play, which has never been heard of before. Those ordinary people's minds are confused and have never been stable, like a pressed oil wheel. They cannot stay close to good teachers. World Honored One! If one is close to a good teacher, makes offerings and serves them, then by the power of the good teacher's majestic spirit, we can now transform from women's bodies and obtain the five supernormal powers.' World Honored One! I now recall that in the past, in the presence of many thousands of Buddhas (thousands of Buddhas), I planted roots of goodness together with good teachers, even sacrificing my life, in order to allow us to generate all kinds of good roots. (The good teachers) also showed us those Buddhas, the World Honored Ones, and spoke to us about...
家諸過患事，方便讚歎出家功德，諸勝妙事。我等已經爾許多時近善知識，從爾已來未曾復生諸惡趣中，我於過去未逢教師教示我故，恒常流轉人天馳逐受諸苦惱。
「世尊！我今假使能以恒河沙等諸世界中用滿七寶，或已自身具足滿已施善知識。雖作是事猶不能報善知識恩。所以者何？由是神力而令我等，當於世間而得作佛，開現成就我等佛剎，皆因此等善知識故，教示我等詣諸佛所種諸善根，教行種種疾利方便，教我等入深法行中。或出愛語，或示訶責，或言清涼，或說熱惱，或有逼迫，如是教示，一切樂具一切利養皆悉舍已，彼等眾生難得值遇，彼等眾生未有所辯。若不得是善知識者，唯除如來，我等無有別善知識，如無所有菩薩摩訶薩者。」
爾時，無所有菩薩摩訶薩告諸女人轉男身者：「善男子等！我今非但獨為汝等作善知識，我亦為於一切眾生作善知識。善男子等！若有眾生能知無所有菩薩，為眾生作利益成就，彼等眾生更不承事諸餘師友，彼等眾生即忘飲食，不生疑退無有愛慾，而於我所晝夜親近。所以者何？我今教於一切眾生和合善根，令住一切世間出世具足事中，令入無量波羅蜜中，令入一切諸功德中，令住無濁無障凈處無顛倒處，不現一切諸有相中住無行處，樂修一切身心薰習具足
【現代漢語翻譯】 現代漢語譯本：講述了種種過患之事，方便地讚歎出家的功德，以及種種殊勝美妙之事。我等已經很長時間親近善知識（Kalyāṇa-mitra，指引正道的良師益友），自從親近他們以來，未曾再次墮入各種惡趣之中。我過去因為沒有遇到老師教導我，所以恒常在人天之中流轉，奔波勞碌，承受各種苦惱。
『世尊（Bhagavan，佛的尊稱）！我現在即使能夠用恒河沙數那樣多的世界中的七寶（Saptaratna，指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀七種寶物）裝滿，或者用自身來裝滿並施捨給善知識，即使做了這些事，仍然不能報答善知識的恩德。這是什麼原因呢？因為善知識的神力，才使得我們能夠在世間成佛，開顯和成就我們的佛剎（Buddhakṣetra，佛所居住和教化的國土），這些都歸功於善知識的教導，他們教導我們前往諸佛（Buddha，覺悟者）之處種下各種善根，教導我們修行各種快速有效的方便法門，教導我們進入深奧的佛法修行之中。他們有時用慈愛的語言，有時用訶責的言語，有時說清涼的話語，有時說熱惱的話語，有時甚至加以逼迫，像這樣教導我們，捨棄一切快樂的用具和一切利益供養。這樣的眾生很難遇到，這樣的眾生很少有辨別能力。如果不能遇到這樣的善知識，除了如來（Tathāgata，佛的稱號之一），我們沒有其他的善知識，就像一無所有的菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）一樣。』
爾時，無所有菩薩摩訶薩（Akiñcanya Bodhisattva-mahāsattva）告訴那些轉為男身的女人：『善男子們！我現在不僅僅是為你們做善知識，我也為一切眾生做善知識。善男子們！如果有眾生能夠認識到無所有菩薩為眾生做利益和成就，那麼這些眾生就不再承事其他的師友，這些眾生甚至會忘記飲食，不生疑惑和退轉之心，沒有愛慾，而晝夜親近我。這是什麼原因呢？因為我現在教導一切眾生和合善根，令他們安住於一切世間和出世間的具足之事中，令他們進入無量的波羅蜜（Pāramitā，到彼岸）中，令他們進入一切功德之中，令他們安住于無濁無障的清凈之處，安住于沒有顛倒之處，不顯現一切有相之中，安住于無行之處，樂於修習一切身心薰習，具足一切功德。』
【English Translation】 English version: It speaks of various faults, conveniently praising the merits of renunciation and all kinds of excellent and wonderful things. We have been close to Kalyāṇa-mitras (virtuous friends/spiritual mentors) for a long time, and since then, we have never been reborn in any of the evil realms. In the past, because I did not encounter teachers to instruct me, I constantly wandered in the realms of humans and gods, rushing about and enduring various sufferings.
'World Honored One (Bhagavan, an epithet of the Buddha)! Even if I could fill worlds as numerous as the sands of the Ganges with the seven treasures (Saptaratna, referring to gold, silver, lapis lazuli, conch shell, agate, pearl, and amber), or fill myself with them and give them to virtuous friends, even if I did these things, I still could not repay the kindness of virtuous friends. Why is that? It is because of the spiritual power of these virtuous friends that we are able to become Buddhas in the world, reveal and accomplish our Buddha-fields (Buddhakṣetra, the land where a Buddha resides and teaches). All of this is due to the instruction of these virtuous friends, who taught us to go to the Buddhas (Buddha, the awakened one) and plant various roots of goodness, taught us to practice various swift and beneficial expedient methods, taught us to enter into profound Dharma practice. Sometimes they use loving words, sometimes they use words of rebuke, sometimes they speak of coolness, sometimes they speak of heat, sometimes they even use coercion. They teach us in this way, abandoning all joyful implements and all profitable offerings. Such beings are difficult to encounter, and such beings have little discernment. If we cannot encounter such virtuous friends, apart from the Tathāgata (another name for the Buddha), we have no other virtuous friends, like Bodhisattva-mahāsattvas (great-being Bodhisattvas) who have nothing.'
At that time, Akiñcanya Bodhisattva-mahāsattva (the Bodhisattva of Nothingness) said to the women who had transformed into men: 'Good men! I am not only a virtuous friend for you, but I am also a virtuous friend for all beings. Good men! If there are beings who can recognize that Akiñcanya Bodhisattva works for the benefit and accomplishment of beings, then these beings will no longer serve other teachers and friends. These beings will even forget food and drink, will not give rise to doubt or regression, will have no desires, and will draw near to me day and night. Why is that? Because I now teach all beings to harmonize their roots of goodness, to abide in all worldly and supramundane complete matters, to enter into immeasurable Pāramitās (perfections), to enter into all merits, to abide in pure places without turbidity or obstruction, to abide in places without inversion, not to manifest in any conditioned appearances, to abide in places without action, and to delight in cultivating all bodily and mental conditioning, fully possessing all virtues.'
法中。我已曾令無量眾生，住如是法善巧智中，我今實語無有異言，佛自證知，諸天世人而作證明。」
佛言：「善男子！如是如是，如汝所言。」爾時大眾，佛神力故即見東方，南西北方，有千諸佛。
爾時，世尊告諸大眾作如是言：「諸善男子！汝今見此諸佛已不？」
彼言：「世尊！我等皆見。」
佛復告言：「此等已令此善男子，成熟如是阿耨多羅三藐三菩提。」
彼等更復歡喜踴躍，作如是言：「世尊！我等今世現轉女身已得男身。世尊！是故我今深信此事，解知此事念持此事無有疑惑。世尊！我今已得入于佛大神通，漸次少分，皆由於是無所有菩薩神通力故。愿我當得諸佛神通皆悉開現，愿當共此于諸佛所種諸善根，當得一切功德具足。」
爾時，彼諸菩薩摩訶薩，心作是念：「所有身者，五陰聚合不可得，以名字所說而有可聞。我等云何而能共彼種于善根？」
爾時，世尊知彼菩薩心之所念，告無所有菩薩摩訶薩言：「善男子！汝今應為此諸菩薩摩訶薩等說五陰聚和合身事，汝今應為此等菩薩顯示五陰和合之身，此等聞已當壞我見，更復當近於佛菩提。」
爾時，眾中有一菩薩名曰愛語，而白佛言：「世尊！今者見何事故，如來阿羅訶三藐三佛陀，
【現代漢語翻譯】 現代漢語譯本：法中（Dharma 中），我曾經讓無量眾生，安住于這樣的善巧智慧之中，我現在說的是實話，沒有半句虛言，佛自己可以證明，諸天和世人都可以作證。」
佛說：『善男子！正是這樣，正是這樣，正如你所說。』當時的大眾，因為佛的神力，立即看見東方、南方、西方、北方，有千位諸佛。
當時，世尊告訴大眾這樣說道：『諸位善男子！你們現在看見這些佛了嗎？』
他們回答說：『世尊！我們都看見了。』
佛又告訴他們說：『這些佛已經讓這位善男子，成熟了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
他們更加歡喜踴躍，這樣說道：『世尊！我們今生得以轉變女身，獲得了男身。世尊！因此我們現在深信此事，理解此事，牢記此事，沒有任何疑惑。世尊！我們現在已經開始進入佛的大神通，逐漸地、少部分地，都是因為這位無所有菩薩的神通力。愿我們將來能夠獲得諸佛的神通，全部顯現，愿我們能夠共同與這位菩薩在諸佛那裡種下的各種善根，能夠獲得一切功德圓滿。』
當時，那些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）心中這樣想：『所有的身體，都是五陰（Skandha，色、受、想、行、識）聚合而成，不可得，只是用名字來說說，才能被聽到。我們怎麼能夠和他一起種下善根呢？』
當時，世尊知道那些菩薩心中所想，告訴無所有菩薩摩訶薩說：『善男子！你現在應該為這些菩薩摩訶薩們說說五陰聚合形成身體的事情，你現在應該為他們顯示五陰和合之身，他們聽了之後，就會破除我見，更進一步接近佛的菩提（Bodhi，覺悟）。』
當時，大眾中有一位菩薩名叫愛語，對佛說：『世尊！現在是因為看到什麼緣故，如來阿羅訶三藐三佛陀（Tathagata-Arhat-Samyaksambuddha，如來應供正遍知）
【English Translation】 English version: 'In the Dharma (Law), I have caused countless beings to dwell in such skillful wisdom of the Dharma. Now I speak truthfully without any different words. The Buddha himself knows and the gods and people of the world bear witness.'
The Buddha said, 'Good man! It is so, it is so, as you say.' At that time, the assembly, by the power of the Buddha, immediately saw in the east, south, west, and north, a thousand Buddhas.
At that time, the World Honored One told the assembly, saying, 'Good men! Have you now seen these Buddhas?'
They said, 'World Honored One! We have all seen them.'
The Buddha further said, 'These Buddhas have caused this good man to mature in Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'
They were even more joyful and elated, saying, 'World Honored One! In this life, we have transformed from female bodies and obtained male bodies. World Honored One! Therefore, we now deeply believe in this matter, understand this matter, remember this matter, and have no doubts. World Honored One! We have now begun to enter the great spiritual powers of the Buddha, gradually and in small part, all due to the spiritual power of this Bodhisattva who possesses nothing. May we attain the spiritual powers of all Buddhas, may they all be revealed, and may we together with this Bodhisattva cultivate all the good roots planted in the presence of all Buddhas, and may we attain the perfection of all merits.'
At that time, those Bodhisattva-Mahasattvas (great Bodhisattvas) thought in their hearts, 'All bodies are aggregates of the five Skandhas (form, feeling, perception, mental formations, and consciousness), unattainable, and only spoken of by name so that they can be heard. How can we cultivate good roots together with him?'
At that time, the World Honored One, knowing the thoughts in the hearts of those Bodhisattvas, said to the Bodhisattva who possesses nothing, 'Good man! You should now explain to these Bodhisattva-Mahasattvas about the matter of the body formed by the aggregation of the five Skandhas. You should now show them the body of the five Skandhas in harmony. After hearing this, they will destroy their self-view and further approach the Bodhi (enlightenment) of the Buddha.'
At that time, a Bodhisattva in the assembly named Beloved Speech, said to the Buddha, 'World Honored One! Now, seeing what reason, does the Tathagata-Arhat-Samyaksambuddha (Thus Come One, worthy of offerings, completely enlightened one),
自不解釋，而當勸彼無所有菩薩解釋？」
佛言：「善男子！此眾如是于無所有，長夜隨順流注歸向，是故我今勸此菩薩摩訶薩說。」
爾時，無所有菩薩白佛言：「世尊！我今欲說，如我所見，如佛色空，我色亦爾；如佛色，一切眾生色亦爾；如眾生色，一切樹林藥草色亦爾；如一切樹林藥草色，彼一切界和合聚色亦爾。所有空色及我色、如來色、一切眾生色、一切樹林藥草等色、一切界和合聚色，無有二相。無知無動無生，無等無有等等，無行無說，非法非非法，非法界非不法界所攝，非空非非空。眾生愚癡不知不覺，虛妄貪著慳吝嫉妒，不能拔出虛妄毒箭，于慳妒中忘失恩義，無明網覆遠善知識多有疑惑。于如此法不能聽受當作障礙，不能受持讀誦修行而有觸證。
「有諸菩薩智慧善巧，猶如虛空無所著者，于諸世間所有法中不得法想，況復余想？彼等能入於此法行。諸少智者于無色中或作是想，悕望欲入此法行中，于無色中妄起行想，略說乃至受想行識中，如是作如色所作，如虛空識，我識亦爾；如彼識，如來識亦爾；如如來識，彼識一切眾生識亦爾；如一切眾生識，彼識一切樹林藥草識亦爾；如一切樹林藥草識，一切界和合識亦爾。其虛空識及以我識、如來識、一切眾生識、一切樹林藥
【現代漢語翻譯】 現代漢語譯本：我不去解釋，而應當勸請無所有菩薩（Wu Suo You Pusa，無所有菩薩）來解釋嗎？'
佛說：'善男子！此大眾如此長久以來，都順應著無所有的流向，所以我現在勸請這位菩薩摩訶薩（Pusa Mohesa，菩薩摩訶薩）來解說。'
這時，無所有菩薩（Wu Suo You Pusa）對佛說：'世尊！我現在想說，正如我所見到的那樣，如佛的色（se，物質現象）是空（kong，空性）的，我的色也是如此；如佛的色，一切眾生的色也是如此；如眾生的色，一切樹林藥草的色也是如此；如一切樹林藥草的色，那一切界（jie，界）和合聚集的色也是如此。所有空色以及我的色、如來的色、一切眾生的色、一切樹林藥草等的色、一切界和合聚集的色，沒有兩種不同的相狀。沒有知覺沒有動搖沒有生起，沒有相等沒有等等，沒有行為沒有言說，既不是法（fa，佛法）也不是非法，既不是法界（fajie，法界）所攝也不是不法界所攝，既不是空也不是非空。眾生愚癡，不知不覺，虛妄地貪著、慳吝、嫉妒，不能拔出虛妄的毒箭，在慳吝嫉妒中忘記了恩義，被無明（wuming，無明）之網覆蓋，遠離善知識，多有疑惑。對於這樣的法不能聽受，反而設定障礙，不能受持讀誦修行，因而無法觸證。
'有些菩薩（Pusa）具有智慧和善巧，猶如虛空一樣無所執著，對於世間所有法中，不生起法的想法，更何況其他的想法？他們能夠進入這種法行。那些缺少智慧的人，在無色（wuse，非物質現象）中或許會產生這樣的想法，希望進入這種法行中，在無色中虛妄地生起行為的想法，簡略地說，乃至在受（shou，感受）、想（xiang，思維）、行（xing，行為）、識（shi，意識）中，都像這樣，如色所做的那樣，如虛空識，我的識也是如此；如那個識，如來的識也是如此；如如來的識，那個識一切眾生的識也是如此；如一切眾生的識，那個識一切樹林藥草的識也是如此；如一切樹林藥草的識，一切界和合的識也是如此。那虛空識以及我的識、如來的識、一切眾生的識、一切樹林藥
【English Translation】 English version: 'Should I not explain it myself, but rather urge the Bodhisattva Wu Suo You (Wu Suo You Pusa, Bodhisattva of Non-Possession) to explain?'
The Buddha said: 'Good man! This assembly has for so long followed the flow towards non-possession, therefore I now urge this Bodhisattva Mahasattva (Pusa Mohesa, Great Bodhisattva) to explain.'
At that time, the Bodhisattva Wu Suo You (Wu Suo You Pusa) said to the Buddha: 'World Honored One! I now wish to speak, as I have seen it, that just as the Buddha's rupa (se, form) is emptiness (kong, voidness), so is my rupa; as the Buddha's rupa is, so is the rupa of all sentient beings; as the rupa of sentient beings is, so is the rupa of all trees, forests, and herbs; as the rupa of all trees, forests, and herbs is, so is the rupa of all realms (jie, realms) combined and gathered. All empty rupa, as well as my rupa, the Tathagata's rupa, the rupa of all sentient beings, the rupa of all trees, forests, herbs, etc., and the rupa of all realms combined and gathered, have no two different aspects. There is no knowing, no moving, no arising, no equal, no non-equal, no action, no speaking, neither dharma (fa, Dharma) nor non-dharma, neither included in the Dharmadhatu (fajie, Dharmadhatu) nor not included in the Dharmadhatu, neither emptiness nor non-emptiness. Sentient beings are ignorant, unknowing, falsely greedy, stingy, and jealous, unable to pull out the poisonous arrows of delusion, forgetting kindness and righteousness in stinginess and jealousy, covered by the net of ignorance (wuming, ignorance), far from good teachers, and full of doubts. They cannot listen to and receive such a dharma, but instead create obstacles, unable to uphold, recite, practice, and thus unable to attain realization.
'Some Bodhisattvas (Pusa) have wisdom and skill, like the void, unattached to anything, and in all dharmas of the world, they do not have the thought of dharma, let alone other thoughts? They can enter this practice of dharma. Those with little wisdom may have such thoughts in the formless (wuse, non-material phenomena), hoping to enter this practice of dharma, falsely generating thoughts of action in the formless, briefly speaking, even in feeling (shou, sensation), thought (xiang, thought), action (xing, action), and consciousness (shi, consciousness), it is like this, as rupa does, like the consciousness of space, so is my consciousness; as that consciousness is, so is the Tathagata's consciousness; as the Tathagata's consciousness is, so is that consciousness of all sentient beings; as the consciousness of all sentient beings is, so is that consciousness of all trees, forests, and herbs; as the consciousness of all trees, forests, and herbs is, so is the consciousness of all realms combined. That consciousness of space, as well as my consciousness, the Tathagata's consciousness, the consciousness of all sentient beings, the consciousness of all trees, forests,'
草識、一切界和合識，無二相。不可知，不可分別，不生，無等等，無行，不可作名字，非法非非法，非法界非非法界所攝，非虛空非非虛空。眾生愚癡不覺不知，無智少智少聞，嫉妒慳貪或著，妒嫉結縛無明網覆，為惡知識之所攝者各自迷惑，欲聞是法而作障礙，不能受持讀誦修行而有解證。
「有諸菩薩善巧智慧無所住著，於一切法不得法想，何況余想？彼等能於此行中行。諸小智等，於此法行所不能知。」說此五種色等平等出離諸行無有壞散無別法時，大地震動虛空雨華。
爾時，難調菩薩摩訶薩白佛言：「世尊！何因何緣大地震動虛空雨華？」
佛告難調菩薩摩訶薩言：「善男子！此是由彼說五陰空，無二無別，無有所住，無可言說，無有藏積，無有散壞，無有邊量，不樂顛倒。」
說是諸佛自在處時，有百千億那由他數諸天，皆得無生法忍。於此眾中，諸比丘、比丘尼、優婆塞、優婆夷五千人等，皆亦得於無生法忍，于未來世當得作佛，號曰不可說陰聚所生如來、應供、正遍知，當出於世，劫名無住，以此因緣大地震動而雨眾華。
爾時，女人得男身者皆共同聲，而說偈言：
「虛妄非虛妄， 虛妄虛妄愛， 如實知此等， 是故皆授記。 我等知如是， 一
【現代漢語翻譯】 現代漢語譯本 草識（一種原始的、未分化的意識）、一切界和合識（所有界結合在一起的意識），沒有兩種不同的相狀。它們不可知，不可分別，不生起，沒有可以比擬的事物，沒有造作，無法用名字來稱呼，既不是法也不是非法，既不屬於法界也不屬於非法界所包含，既不是虛空也不是非虛空。眾生愚癡，不覺悟也不知曉，沒有智慧或只有少量智慧，很少聽聞佛法，心懷嫉妒和慳吝，或者執著於事物，被嫉妒的束縛和無明的羅網所覆蓋，被惡知識所引導而各自迷惑，想要聽聞這種法卻設定障礙，不能接受、持誦、修行並獲得證悟。 『有些菩薩具有巧妙的智慧，沒有執著，對於一切法不產生法的概念，更何況其他的概念？他們能夠在這種修行中行進。那些小智慧的人，無法瞭解這種法行。』當宣說這五種色等平等，出離諸行，沒有壞散，沒有差別法的時候，大地震動，虛空中降下花雨。 這時，難調菩薩摩訶薩（難以調伏的菩薩）對佛說：『世尊！是什麼原因和緣故導致大地震動，虛空中降下花雨？』 佛告訴難調菩薩摩訶薩說：『善男子！這是因為宣說了五陰（色、受、想、行、識）是空性的，沒有兩種不同的相狀，沒有差別，沒有可以安住的地方，無法用語言表達，沒有可以儲存積累的東西，沒有散壞，沒有邊際和限量，不樂於顛倒。』 當宣說諸佛的自在境界時，有百千億那由他（極大的數量單位）諸天，都獲得了無生法忍（對不生不滅之法的證悟）。在這個集會中，諸比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）五千人等，也都獲得了無生法忍，在未來世將要成佛，佛號為不可說陰聚所生如來（如來十號之一）、應供（如來十號之一）、正遍知（如來十號之一），將出現在世間，劫名為無住，因為這個因緣，大地震動並且降下眾多的花朵。 這時，由女人轉為男身的人都共同發出聲音，而說偈頌： 『虛妄不是非虛妄， 虛妄是虛妄的愛， 如實地知曉這些， 所以都被授記。 我等知曉如是， 一'
【English Translation】 English version Consciousness of the element of perception, and the combined consciousness of all realms, are not of two different forms. They are unknowable, indistinguishable, unarising, without equal, without action, unnameable, neither Dharma nor non-Dharma, neither included in the realm of Dharma nor the realm of non-Dharma, neither void nor non-void. Sentient beings are foolish, unawakened and unknowing, without wisdom or with little wisdom, with little learning, jealous and stingy, or attached, bound by the fetters of jealousy and covered by the net of ignorance, led astray by evil teachers, each confused, desiring to hear this Dharma but creating obstacles, unable to receive, uphold, recite, practice, and attain realization. 『There are Bodhisattvas who possess skillful wisdom, without attachment, who do not generate the thought of Dharma regarding all Dharmas, let alone other thoughts? They are able to practice in this practice. Those of small wisdom are unable to know this Dharma practice.』 When it was said that these five skandhas (form, feeling, perception, mental formations, and consciousness) are equal, liberated from all actions, without destruction or scattering, without separate Dharmas, the great earth shook and flowers rained down from the sky. At that time, the Bodhisattva Mahasattva Difficult-to-Tame (Nandiyatara Bodhisattva Mahasattva) said to the Buddha: 『World Honored One! What is the cause and condition for the great earth to shake and flowers to rain down from the sky?』 The Buddha told the Bodhisattva Mahasattva Difficult-to-Tame: 『Good man! This is because it has been proclaimed that the five skandhas are empty, without two different forms, without distinction, without a place to abide, inexpressible, without storage or accumulation, without scattering or destruction, without boundaries or limits, and not delighting in inversion.』 When the realm of the Buddhas' self-mastery was proclaimed, hundreds of thousands of billions of nayutas (extremely large units of number) of devas (gods) all attained the Tolerance of the Non-Arising of Dharmas (anutpattika-dharma-kshanti). In this assembly, five thousand bhikshus (monks), bhikshunis (nuns), upasakas (laymen), and upasikas (laywomen) also attained the Tolerance of the Non-Arising of Dharmas, and in the future will become Buddhas, named Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyak-sambuddha (one of the ten titles of a Buddha), Born from the Inexpressible Aggregate of Skandhas, who will appear in the world, in a kalpa (aeon) named Non-Abiding. Because of this cause and condition, the great earth shook and rained down many flowers. At that time, those women who had obtained male bodies all spoke in unison, reciting the following verse: 『Falsehood is not non-falsehood, Falsehood is the love of falsehood, Knowing these as they truly are, Therefore, all are given predictions. We know thus, One』
切皆虛妄， 今得丈夫身， 我等皆具足。 我聞虛妄已， 知解不生疑， 如是還虛妄， 實無有知說。 無實無實中， 誘誑諸眾生， 不知無實故， 無所有教說。 于中無所減， 亦無有增益， 于中無示現， 但以假名說。 平等無危險， 說無有散處， 既無有等等， 何況有勝者？ 其色似色形， 其色色色故， 若知色虛妄， 無有可實者。 受似於觸形， 以受故為受， 知受虛妄已， 彼無有可實。 想為欲想者， 其識以想現， 知想虛妄已， 彼無真實處。 諸行無自在， 假名示現行， 知諸行虛妄， 彼無有真實。 識以了知義， 是故示現識， 若知識虛妄， 恒常如虛空。 如是皆虛妄， 所有世憂愁， 彼愚輩不知， 以住我見故。 彼等無所安， 彼等無所遣， 彼無有住處， 愚輩而不知。 此法不易知， 寂滅句難解， 住懈怠我想， 為惡作所覆， 不見無所有， 不聞彼所說， 無所可說處， 于中無所置。」
爾時，諸女轉男身者說此偈已，供養佛故五體投地，頂禮佛足。而說偈言：
「南無最大力， 一切世無上， 世尊有大恩，
【現代漢語翻譯】 現代漢語譯本 一切都是虛妄不實的。 如今我們獲得了男子之身，我們都已具足。 我聽聞了虛妄的道理后，理解透徹不再有疑惑， 像這樣認識到一切都是虛妄的，實際上沒有什麼可以被認知和述說的。 在無實之中，卻誘騙著眾生， 因為不知道無實的道理，所以才會有種種的教說。 在這其中，沒有什麼可以減少的，也沒有什麼可以增加的， 在這其中，沒有什麼可以示現的，只是用假名來述說。 平等之中沒有危險，述說也沒有散亂之處， 既然沒有同等者，又哪裡來的勝者呢？ 色，看起來像是色的形狀，因為色本身就是空無的， 如果知道色是虛妄的，就沒有什麼是真實的。 受，類似於觸的形狀，因為感受才稱之為受， 知道受是虛妄的之後，它就沒有什麼是真實的。 想，是想要去想，其識通過想而顯現， 知道想是虛妄的之後，它就沒有真實之處。 諸行沒有自在，只是假名示現為行， 知道諸行是虛妄的，它就沒有真實。 識，以了知為意義，所以示現為識， 如果知道識是虛妄的，它就恒常如虛空一般。 像這樣一切都是虛妄的，所有的世間憂愁， 那些愚笨的人不知道，因為他們執著於我見。 他們無所安寧，他們無所捨棄， 他們沒有安住之處，愚笨的人卻不知道。 此法不易知曉，寂滅之句難以理解， 安住在懈怠的我想法中，被惡業所覆蓋， 不見無所有，不聽聞他們所說， 沒有可以述說之處，于其中無所安置。
這時，那些由女子轉為男子身的人，說完這些偈頌后，爲了供養佛陀，五體投地，頂禮佛足。並說了這樣的偈頌：
頂禮（南無 namo）具有最大力量的，一切世間無上的， 世尊（世尊 shizun）您有大恩德，
【English Translation】 English version Everything is false and unreal. Now that we have obtained a male body, we are all complete. Having heard the principle of falsity, I understand it thoroughly and have no more doubts. Recognizing everything as false in this way, there is actually nothing to be known or spoken of. In the midst of the unreal, beings are deceived, Because they do not know the principle of the unreal, there are all sorts of teachings. Within this, there is nothing to be reduced, nor is there anything to be increased. Within this, there is nothing to be manifested, but only spoken of with false names. In equality, there is no danger, and there is no scattered place to speak of. Since there is no equal, where does the superior come from? Form looks like the shape of form, because form itself is empty, If you know that form is false, there is nothing that is real. Feeling is similar to the shape of touch, because of feeling it is called feeling, Knowing that feeling is false, there is nothing real about it. Thought is wanting to think, and its consciousness manifests through thought, Knowing that thought is false, there is no real place in it. All actions are not self-existent, but are falsely manifested as actions, Knowing that all actions are false, there is no reality in them. Consciousness takes knowing as its meaning, so it manifests as consciousness, If you know that consciousness is false, it is always like empty space. Like this, everything is false, all the sorrows of the world, Those foolish people do not know, because they are attached to the view of self. They have no peace, they have nothing to abandon, They have no place to dwell, but foolish people do not know. This Dharma (法 Dharma) is not easy to know, the phrase of Nirvana (寂滅寂滅) is difficult to understand, Dwelling in the thought of laziness, covered by evil deeds, Not seeing the absence of all things, not hearing what they say, There is no place to speak of, and nothing to be placed within it.
At this time, those who had changed from female to male bodies, after reciting these verses, prostrated themselves with their five limbs to the ground and bowed at the Buddha's (佛 Buddha) feet in order to make offerings to the Buddha. And they spoke these verses:
Homage (Namo 南無) to the one with the greatest power, the unsurpassed one in all the world, World Honored One (世尊 Shizun), you have great kindness,
其等無所著。」
說是偈已，禮敬世尊合掌而住。
爾時，世尊告長老阿難：「汝受持此無所有所問，我今說法，廣為人說光顯此法。阿難！汝為何等眾生當令聞此法本之者，彼等聞已能廣解義文句莊嚴，彼等皆當決定阿耨多羅三藐三菩提。若雖得聞而不解義，於後漸次亦當如是，解其義趣修行觸證，于多百千那由他數諸如來所種諸善根。所以者何？其無所有菩薩有如是愿。」
爾時，眾中有諸女等住于大乘，而白佛言：「世尊！何用勸請阿難受持此法？所以者何？我今已受如此法本，習誦通利。世尊！我今聞此法本，于未來世當爲他說，于阿僧祇百千那由他劫中光顯此法。」
爾時，眾中有百比丘、六百比丘尼，二百優婆塞、優婆夷，復有那由他數諸天子等，以諸雜華散世尊已，作如是言：「世尊！此修多羅而能照明一切諸法如實顯示。世尊！我今得聞此法本已，即能受持讀誦通利，猶如明鏡見其面像。如是，如是，我等受持此法本已。是故，世尊！我等於今及未來世，如此法本，于阿僧祇那由他劫，廣為人說光顯是行。當令證覺為諸眾生，令知我等如是利益。我住菩提，云何當作？為諸眾生一切利益具佛法故。世尊！我等不貪利養及名聞等，而受此法為眾生說，亦復不為己自身命，
【現代漢語翻譯】 他們因此無所執著。'
說完這偈語后，他們禮敬世尊，合掌站立。
這時，世尊告訴長老阿難（Ananda）：'你應當受持這《無所有所問經》，我現在說法，廣泛地為人宣說，光大顯揚此法。阿難！你應當讓什麼樣的眾生聽聞此法本呢？那些聽聞后能夠廣泛理解經文意義和句法莊嚴的眾生，他們都將決定證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有人雖然聽聞了此法，卻不能理解其中的意義，那麼在以後逐漸地也能理解其意義和旨趣，修行並觸證，在無數百千那由他（nayuta，數量單位）諸如來（Tathagata，如來）處種下各種善根。這是什麼原因呢？因為這《無所有》菩薩（Bodhisattva，菩薩）有這樣的願力。'
這時，大眾中有一些住于大乘（Mahayana，大乘）的女眾，對佛說：'世尊！為什麼還要勸請阿難受持此法呢？因為我們現在已經受持了這樣的法本，能夠熟練地背誦和理解。世尊！我們現在聽聞了此法本，在未來世將為他人宣說，在阿僧祇（asamkhya，數量單位）百千那由他劫中光大顯揚此法。'
這時，大眾中有百位比丘（bhiksu，和尚）、六百位比丘尼（bhiksuni，尼姑），二百位優婆塞（upasaka，男居士）、優婆夷（upasika，女居士），還有無數那由他諸天子等，用各種雜華散在世尊身上后，這樣說道：'世尊！這部修多羅（sutra，經）能夠照明一切諸法，如實地顯示。世尊！我們現在聽聞了此法本后，就能受持、讀誦和熟練地理解，就像明鏡照見自己的面容一樣。是的，是的，我們受持了此法本。所以，世尊！我們從現在乃至未來世，將在這阿僧祇那由他劫中，廣泛地為人宣說此法本，光大顯揚這種修行。我們將使眾生證悟覺醒，讓他們知道我們有這樣的利益。我們安住于菩提（bodhi，覺悟），應當如何作為呢？爲了眾生的一切利益，爲了具足佛法。世尊！我們不貪圖利養和名聞等，而是爲了眾生而受持此法併爲他們宣說，也不為自己的生命。'
【English Translation】 They are therefore unattached to anything.'
Having spoken this verse, they paid homage to the World-Honored One and stood with their palms joined.
At that time, the World-Honored One said to the Elder Ananda (Ananda): 'You should uphold this Inquiry into Non-Possession. I will now expound the Dharma, widely proclaiming it for others, illuminating and glorifying this Dharma. Ananda! What kind of beings should you cause to hear this Dharma text? Those who, having heard it, can broadly understand the meaning of the text and the adornment of its phrases, they will all be certain to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If some, though having heard this Dharma, do not understand its meaning, then gradually in the future they will also come to understand its meaning and purpose, cultivate and realize it, and plant various roots of goodness in the presence of many hundreds of thousands of nayutas (nayuta, a unit of measurement) of Tathagatas (Tathagata, Thus Come One). Why is this so? Because this Bodhisattva (Bodhisattva, enlightenment being) of Non-Possession has such a vow.'
At that time, among the assembly were some women who abided in the Mahayana (Mahayana, Great Vehicle), and they said to the Buddha: 'World-Honored One! Why is it necessary to exhort Ananda to uphold this Dharma? Because we have already received such a Dharma text, and are skilled in reciting and understanding it. World-Honored One! Having heard this Dharma text, we will proclaim it to others in future ages, and illuminate and glorify this Dharma for asamkhya (asamkhya, a unit of measurement) hundreds of thousands of nayutas of kalpas.'
At that time, among the assembly were a hundred bhiksus (bhiksu, monks), six hundred bhiksunis (bhiksuni, nuns), two hundred upasakas (upasaka, male lay devotees), and upasikas (upasika, female lay devotees), as well as countless nayutas of devaputras (devaputra, celestial beings), who scattered various flowers upon the World-Honored One and said: 'World-Honored One! This sutra (sutra, discourse) can illuminate all dharmas and reveal them as they truly are. World-Honored One! Having heard this Dharma text, we can immediately uphold, recite, and understand it thoroughly, just as a clear mirror reflects one's face. Yes, yes, we have upheld this Dharma text. Therefore, World-Honored One! From now until future ages, we will widely proclaim this Dharma text for asamkhya nayutas of kalpas, illuminating and glorifying this practice. We will cause beings to awaken and realize, so that they may know that we have such benefits. We abide in bodhi (bodhi, enlightenment), how should we act? For the sake of all beings' benefit, and to be complete in the Buddha-dharma. World-Honored One! We do not crave profit, offerings, fame, or renown, but uphold this Dharma and proclaim it for the sake of beings, and not for our own lives.'
但為一切諸眾生等，欲與眾生諸樂具故，欲令近於諸佛法故，為于無量諸眾生等，除滅愛著諸煩惱故。」
佛言：「善哉！善哉！善男子等！汝今一切善說此法。」
爾時，海姊妹白佛言：「世尊！此無所有菩薩，不起亦不說如此等。善男子、善女人等！說此法本當光顯故。世尊！彼當受持正法，亦為一切過去未來現在諸佛所有法行，彼亦受持讀誦通利，亦教他人讀誦通利，若教令知。」
爾時，無所有菩薩摩訶薩，告海姊妹言：「過阿僧祇百千劫中，彼時有劫，名曰法寶開敷，于彼劫中滿足五百諸佛出世。時有一佛最初出世，名難降幢如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。于彼時中亦復多有眾生，住于煩惱濁中業障所覆，煩惱增上，貪慾恚癡諸惱增上，含毒所惱。善女人！
「爾時，彼難降幢佛如來、應供、正遍知，我于爾時亦如是問，彼佛如來亦如是解釋，如今世尊釋迦牟尼如來、應、正遍知之所解釋。善女人！如是次第五千諸佛，亦如是問如此法本，彼諸世尊亦復為我如是解說，如今世尊釋迦牟尼諸釋中王為我解說。善姊！汝今安意。善姊！我從今已於未來世，當於無量阿僧祇數諸佛世尊，亦當如是問此法本。所有如是諸佛剎中，亦有
【現代漢語翻譯】 現代漢語譯本：『爲了所有這些眾生，爲了給予眾生各種快樂的器具，爲了讓他們接近諸佛的佛法，爲了為無量眾生消除愛戀執著等各種煩惱。』
佛說：『好啊！好啊！善男子們！你們現在都很好地宣說了這個法。』
當時，海姊妹對佛說：『世尊！這位無所有菩薩，不生起也不說這樣的話。善男子、善女人們！說這個法本應當光大顯揚。世尊！他們應當受持正法，也為一切過去、未來、現在諸佛所有的法行，他們也應當受持、讀誦、通達、流利，也教導他人讀誦、通達、流利，如果教導他們知曉。』
當時，無所有菩薩摩訶薩，告訴海姊妹說：『在過去阿僧祇百千劫中，那時有個劫，名叫法寶開敷，在那劫中圓滿了五百諸佛出世。當時有一佛最初出世，名叫難降幢如來（Nanjunagadhvaja-tathagata），應供（Arhat），正遍知（Samyaksambuddha），明行足（Vidya-charana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purusha-damya-sarathi），天人師（Shasta deva-manushyanam），佛（Buddha），世尊（Bhagavan）。在那時也有很多眾生，住在煩惱污濁中，被業障所覆蓋，煩惱增多，貪慾、嗔恚、愚癡等各種惱害增多，被毒害所惱。善女人！』
『當時，那位難降幢佛如來（Nanjunagadhvaja-tathagata），應供（Arhat），正遍知（Samyaksambuddha），我在那時也像這樣問，那位佛如來也像這樣解釋，就像現在世尊釋迦牟尼如來（Shakyamuni-tathagata），應（Arhat），正遍知（Samyaksambuddha）所解釋的那樣。善女人！像這樣依次五千諸佛，也像這樣問這個法本，那些世尊也為我像這樣解說，就像現在世尊釋迦牟尼（Shakyamuni）諸釋中王為我解說。善姊！你現在安心。善姊！我從今以後在未來世，將對無量阿僧祇數的諸佛世尊，也應當像這樣問這個法本。所有像這樣的諸佛剎中，也有』
【English Translation】 English version: 'For the sake of all these sentient beings, wishing to provide them with all kinds of joyful instruments, wishing to bring them closer to the Buddhadharma, and for the sake of immeasurable sentient beings, to eliminate afflictions such as attachment and clinging.'
The Buddha said, 'Excellent! Excellent! Good men! You have all now well expounded this Dharma.'
At that time, the sister of the sea said to the Buddha, 'World Honored One! This No-Possession Bodhisattva neither arises nor speaks in this way. Good men and good women! Speaking this Dharma text should illuminate and glorify it. World Honored One! They should uphold the True Dharma, and also for all the Dharma practices of the Buddhas of the past, future, and present, they should also uphold, recite, understand, and fluently articulate it, and also teach others to recite, understand, and fluently articulate it, if they teach them to know.'
At that time, the No-Possession Bodhisattva Mahasattva, told the sister of the sea, 'In the past, during countless asamkhya hundreds of thousands of kalpas, there was a kalpa named Dharma Jewel Unfolding, in that kalpa, five hundred Buddhas were fulfilled in appearing in the world. At that time, there was a Buddha who first appeared in the world, named Nanjunagadhvaja-tathagata (難降幢如來, Thus Come One with a Banner Difficult to Subdue), Arhat (應供, Worthy of Offerings), Samyaksambuddha (正遍知, Perfectly Enlightened One), Vidya-charana-sampanna (明行足, Perfect in Knowledge and Conduct), Sugata (善逝, Well-Gone), Lokavid (世間解, Knower of the World), Anuttara (無上士, Unsurpassed One), Purusha-damya-sarathi (調御丈夫, Tamer of Men), Shasta deva-manushyanam (天人師, Teacher of Gods and Humans), Buddha (佛, Buddha), Bhagavan (世尊, World Honored One). At that time, there were also many sentient beings, dwelling in the turbid waters of afflictions, covered by karmic obstacles, with increasing afflictions, increasing greed, hatred, and delusion, troubled by poisons. Good woman!'
'At that time, that Nanjunagadhvaja-tathagata (難降幢如來, Thus Come One with a Banner Difficult to Subdue), Arhat (應供, Worthy of Offerings), Samyaksambuddha (正遍知, Perfectly Enlightened One), I also asked in this way at that time, and that Buddha Thus Come One also explained in this way, just as the World Honored One Shakyamuni-tathagata (釋迦牟尼如來, Shakyamuni Thus Come One), Arhat (應供, Worthy of Offerings), Samyaksambuddha (正遍知, Perfectly Enlightened One) explains now. Good woman! In this way, successively five thousand Buddhas, also asked this Dharma text in this way, and those World Honored Ones also explained it to me in this way, just as the World Honored One Shakyamuni (釋迦牟尼, Shakyamuni), the King among the Shakyas, explains it to me now. Good sister! Be at ease now. Good sister! From now on, in the future, I shall ask this Dharma text in this way to countless asamkhya Buddhas World Honored Ones. In all such Buddha lands, there are also'
諸濁煩惱眾生，或有少者，或復倍多有煩惱者。」
爾時，無所有菩薩摩訶薩說此語時，于剎那頃，彼摩伽陀主頻婆娑羅王，有大勢力四兵圍繞次第漸行，尋彼諸女所行之處來詣佛所。到佛所已，頂禮佛足，卻住一面。佛慰勞已，隨所敷具而就其坐，彼諸大眾亦皆而坐。
時，頻婆娑羅王白佛言：「世尊！我有少女與眾侍女，出遊園林久乃不還，後於園中求覓不得。又聞有說向世尊所，今於此眾我復不見。」
佛告大王：「今會當見。」
王言：「世尊！我今未見。」
佛言：「大王！汝今可問無所有菩薩，當示王處。」
王言：「世尊！其無所有菩薩。何者是也？」
於時，世尊告無所有菩薩言：「汝無所有！汝今應報頻婆娑羅王所問諸女行來之處，令此眾知。」
爾時，無所有菩薩以不現身，告頻婆娑羅王及大眾言：「大王當知，彼諸女等在此眾中。」
王言：「大士！我但聞聲不見汝形。」
菩薩告言：「大王！今者所有諸女聞我名已，一一婦女至於樹下，皆取我身隨意娛樂，取我身已皆舍女身受丈夫身。彼等諸女既取我身，成丈夫身，我則無身。」
然，無所有菩薩告彼諸女丈夫身者言：「汝善男子！各各示現自身之德。」
爾
【現代漢語翻譯】 現代漢語譯本： 『充滿各種污濁煩惱的眾生，有的煩惱少，有的煩惱則更多。』
當時，無所有菩薩摩訶薩（Anabhilāpa Bodhisattva-mahāsattva，指一位偉大的菩薩，名字意為『無所言說』）說這番話時，剎那間，摩伽陀國（Magadha，古印度十六雄國之一）的國王頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王）率領強大的四種軍隊，層層包圍，逐漸行進，沿著那些女子所去的方向來到佛陀所在的地方。到達佛陀處后，他頂禮佛足，退到一旁站立。佛陀慰問了他，他便依照所設的座位坐下，在場的大眾也都坐了下來。
當時，頻婆娑羅王對佛陀說：『世尊！我的一些少女和侍女一同去園林遊玩，很久都沒有回來，後來在園中尋找也找不到。又聽說她們是朝著世尊您這裡來的，現在我在這人群中也沒有看見她們。』
佛陀告訴國王：『現在你將會見到她們。』
國王說：『世尊！我現在還沒有見到。』
佛陀說：『大王！你現在可以問無所有菩薩，他會告訴你她們的所在之處。』
國王說：『世尊！這位無所有菩薩，是哪一位呢？』
這時，世尊告訴無所有菩薩說：『你，無所有！你現在應該告訴頻婆娑羅王所詢問的那些女子行蹤，讓在場的大眾都知道。』
當時，無所有菩薩沒有顯現身形，而是告訴頻婆娑羅王和大眾說：『大王應當知道，那些女子就在這人群之中。』
國王說：『大士！我只聽到你的聲音，卻看不見你的形體。』
菩薩說道：『大王！現在所有的女子，聽到我的名字后，每一個婦女走到樹下，都拿取我的身體隨意娛樂，拿取我的身體后都捨棄女身，接受丈夫身。她們這些女子既然拿取了我的身體，變成了丈夫身，我就沒有身體了。』
然後，無所有菩薩告訴那些已經變成丈夫身的女子說：『你們這些善男子！各自展示你們自身的美德。』
【English Translation】 English version: 『Beings filled with various turbid afflictions, some with few afflictions, and others with many more.』
At that time, Anabhilāpa Bodhisattva-mahāsattva (Anabhilāpa Bodhisattva-mahāsattva, referring to a great Bodhisattva whose name means 'inexpressible') spoke these words, in an instant, King Bimbisāra (Bimbisāra, King of Magadha) of Magadha (Magadha, one of the sixteen ancient Indian kingdoms) led a mighty army of four divisions, surrounded and gradually advanced, following the path of those women to where the Buddha was. Having arrived at the Buddha's place, he bowed at the Buddha's feet and stood to one side. After the Buddha had greeted him, he sat down on the prepared seat, and the assembly also sat down.
Then, King Bimbisāra said to the Buddha: 『Venerable One! Some young women and attendants of mine went to the garden to play, and have not returned for a long time. Later, I searched for them in the garden but could not find them. I also heard that they were heading towards where the Venerable One is, but now I do not see them in this assembly.』
The Buddha told the King: 『Now you will see them.』
The King said: 『Venerable One! I have not seen them yet.』
The Buddha said: 『Great King! You can now ask Anabhilāpa Bodhisattva, and he will tell you where they are.』
The King said: 『Venerable One! Who is this Anabhilāpa Bodhisattva?』
At that time, the Buddha told Anabhilāpa Bodhisattva: 『You, Anabhilāpa! You should now tell King Bimbisāra the whereabouts of the women he is asking about, so that the assembly may know.』
Then, Anabhilāpa Bodhisattva, without revealing his form, told King Bimbisāra and the assembly: 『Great King, you should know that those women are in this assembly.』
The King said: 『Great Being! I only hear your voice, but I do not see your form.』
The Bodhisattva said: 『Great King! Now, all the women, having heard my name, each woman went to a tree, took my body for their pleasure, and after taking my body, they all abandoned their female bodies and received male bodies. Since these women have taken my body and become male bodies, I have no body.』
Then, Anabhilāpa Bodhisattva told those women who had become male bodies: 『You good men! Each of you should demonstrate your own virtues.』
時，諸女得男身者共集一處，具丈夫相端正可喜，作如是言：「我等今者舍于女身，已成如是丈夫之身。」
爾時，頻婆娑羅王及諸大眾生疑不信。
爾時，無所有菩薩復作是言：「大王！何故及諸人眾猶懷疑惑？王今于佛豈不可信？若可信者如來現前，王今宜問：『此善男子！如是所說有異不耶？』」
爾時，頻婆娑羅王白佛言：「世尊！如是，如是。如虛空聲所說以不？而不見身。」
爾時，佛告頻婆娑羅王言：「如是，如是。大王！皆悉如此菩薩所說。大王！今者宜信此語莫生疑惑。」
王聞是語，即起合掌三稱：「善哉！」白言：「世尊！是誰神力？為是菩薩無所有力？為當是佛威神之力？」
佛告王言：「大王！當知此是諸女往昔願力。彼于往昔于多千佛，教此諸女種諸善根發菩提心，諸佛法中而得成就，故今我所得滿其愿。大王！有諸女人于未來世，亦更教化無量諸女得轉女身。」
爾時，佛告無所有菩薩言：「善男子！汝今可為於此眾人，令此諸女各複本身？」
爾時，無所有菩薩作如是言：「如我實說，我于無量無邊婦女，令轉女身得丈夫身，皆是實故。此等眾生還復女身！」說是語時，多有婦女于彼丈夫前有如是形，有如是色如是行住，還復如
【現代漢語翻譯】 現代漢語譯本： 這時，那些獲得男子之身的女子聚集在一處，都具有大丈夫的相貌，端正美好，令人喜愛，她們這樣說道：『我們現在捨棄了女身，已經成就了這樣的男子之身。』
當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）和在場的大眾心生疑惑，不相信。
這時，無所有菩薩（Asamkhya Bodhisattva）又這樣說道：『大王！為什麼您和各位仍然心懷疑惑？大王您現在對於佛陀難道還不信任嗎？如果信任的話，如來（Tathagata，佛的稱號）就在眼前，大王您現在應該問：『這些善男子！他們所說的話與事實有差異嗎？』』
當時，頻婆娑羅王稟告佛陀說：『世尊！確實是這樣，確實是這樣。就像虛空中的聲音所說的那樣嗎？但是卻看不見他們的身體。』
當時，佛陀告訴頻婆娑羅王說：『是的，是的。大王！一切都如這位菩薩所說。大王！現在應該相信這些話，不要產生疑惑。』
國王聽了這些話，立刻起身合掌，三次稱讚：『太好了！』然後稟告說：『世尊！這是誰的神力？是無所有菩薩的力量？還是佛陀的威神之力？』
佛陀告訴國王說：『大王！應當知道這是這些女子往昔的願力。她們在過去于無數千佛面前，教導這些女子種下各種善根，發起菩提心（Bodhi-citta，覺悟之心），在諸佛的教法中得以成就，所以現在我才得以圓滿她們的願望。大王！將來世間，還會有許多女人教化無量的女子得以轉女成男。』
當時，佛陀告訴無所有菩薩說：『善男子！你現在可以爲了這些大眾，讓這些女子各自恢復原來的女身嗎？』
當時，無所有菩薩這樣說道：『如果我所說的是真實的，我曾經讓無量無邊的婦女，轉變女身而獲得男子之身，這一切都是真實的。那麼，這些眾生都恢復女身吧！』說完這些話的時候，許多婦女在那些男子面前恢復了原來的形貌，恢復了原來的顏色，恢復了原來的行為舉止，恢復了原來的樣子。
【English Translation】 English version: Then, the women who had obtained male bodies gathered in one place, all possessing the features of strong men, with upright and pleasing appearances. They spoke thus: 'We have now relinquished our female bodies and have attained such male bodies.'
At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) and the assembly of people present were doubtful and disbelieving.
Then, the Bodhisattva Asamkhya (Asamkhya Bodhisattva) spoke again, saying: 'Great King! Why do you and the assembly still harbor doubts? Great King, do you now not trust the Buddha? If you trust, the Tathagata (Tathagata, title of the Buddha) is present before you. Great King, you should now ask: 'Do these good men speak differently from the truth?''
At that time, King Bimbisara said to the Buddha: 'World Honored One! It is so, it is so. Is it as the voice in the sky has said? But we do not see their bodies.'
Then, the Buddha said to King Bimbisara: 'It is so, it is so. Great King! Everything is as this Bodhisattva has said. Great King! Now you should believe these words and not harbor doubts.'
Upon hearing these words, the King immediately rose, joined his palms, and praised three times: 'Excellent!' Then he said: 'World Honored One! Whose divine power is this? Is it the power of the Bodhisattva Asamkhya? Or is it the majestic power of the Buddha?'
The Buddha said to the King: 'Great King! You should know that this is due to the vows these women made in the past. In the past, before countless thousands of Buddhas, they taught these women to plant various roots of goodness, to generate the Bodhi-citta (Bodhi-citta, mind of enlightenment), and to achieve accomplishment in the Dharma of the Buddhas. Therefore, now I am able to fulfill their wishes. Great King! In the future, there will be many women who will teach countless women to transform from female to male.'
Then, the Buddha said to the Bodhisattva Asamkhya: 'Good man! Can you now, for the sake of this assembly, cause these women to return to their original female bodies?'
At that time, the Bodhisattva Asamkhya spoke thus: 'If what I say is true, that I have caused countless women to transform from female bodies to obtain male bodies, and all of this is true, then let these beings return to their female bodies!' As he spoke these words, many women before those men regained their original forms, regained their original colors, regained their original behaviors, and returned to their original appearances.
先所向來者，彼等各各相共言說如前無異。
彼時，諸女及頻婆娑羅王等生希有心：「云何諸女已轉女身，今已還復女人身耶？此諸女人為是實身為當化起？」
佛言：「大王！此等婦女非實非化。所以者何？大王！此善男子于往昔時有如是愿。若諸婦人見我身者，彼見我身即發是愿求轉女身，彼諸婦人所有夫主，更取余婦還復如是，不增不減如前婦身，可愛端正不相離別。」
爾時，頻婆娑羅王而白佛言：「希有世尊！諸菩薩摩訶薩等，能有如是神通善根。世尊！一切諸法不可思議，眾生果報不可思議，得禪定者定之境界不可思議。」
佛言：「如是，如是。大王！如是，如是。大王！此有三種不可思議。何者為三？業幻量幻(梵本少一句)。此善男子已覺諸幻已證已觸。此善男子即是幻師，是故此等不可取量。」
爾時，世尊令彼大眾以無所有和合法義，教化言說令得歡喜，令得威神增長教化，令歡喜已，勸言：「汝等！各自知時還其所至。」
時諸人眾各還本處。其去未久，有一菩薩名曰生疑，而白佛言：「世尊！其無所有菩薩，能為此等眾生，以神通化還令如舊，而不令彼諸眾生等有愛別離。世尊！此等當作何等利益？」
佛告生疑菩薩言：「善男子！此諸人等
【現代漢語翻譯】 現代漢語譯本：先前那些來過的人，他們彼此交談的內容和之前沒有什麼不同。
當時，那些女子以及頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）等都感到非常稀奇：『為什麼這些女子已經轉為男子之身，現在又恢復了女子之身呢？這些女子是真實的身體，還是變化出來的？』
佛說：『大王！這些婦女既不是真實的，也不是變化出來的。為什麼呢？大王！這位善男子在過去世時曾發過這樣的愿：如果婦女們見到我的身體，她們見到我的身體后就發願求轉為男子之身，這些婦女的所有丈夫，再娶其他的婦女，還會恢復成和之前的婦女一樣，不增不減，可愛端正，不會分離。』
當時，頻婆娑羅王對佛說：『稀有啊，世尊！諸位菩薩摩訶薩（Bodhisattva-Mahasattva， महानसत्त्व， महान् बोधिसत्त्व，偉大的菩薩）等，能夠有這樣的神通善根。世尊！一切諸法不可思議，眾生的果報不可思議，得到禪定的人，禪定的境界不可思議。』
佛說：『是的，是的。大王！是的，是的。大王！這裡有三種不可思議。哪三種呢？業的幻化，量的幻化（梵文字缺少一句）。這位善男子已經覺悟了諸幻，已經證得了諸幻，已經觸及了諸幻。這位善男子就是幻術師，因此這些人等是不可估量的。』
當時，世尊用無所有和合法義，教化大眾，讓他們歡喜，讓他們威神增長，教化完畢，勸告他們說：『你們各自知道時間，回到你們該去的地方吧。』
當時，眾人各自回到自己的地方。他們離開后不久，有一位菩薩名叫生疑（Sheng Yi），對佛說：『世尊！那位無所有菩薩，能夠爲了這些眾生，用神通變化讓他們恢復如初，而不讓他們這些眾生有愛別離之苦。世尊！這樣做會產生什麼樣的利益呢？』
佛告訴生疑菩薩說：『善男子！這些人等』
【English Translation】 English version: Those who had come before, they were all talking to each other in the same way as before.
At that time, the women and King Bimbisara (Bimbisara, King of Magadha in ancient India) and others felt it was very rare: 'Why have these women transformed into men, and now they have returned to women's bodies? Are these women's bodies real, or are they transformed?'
The Buddha said: 'Great King! These women are neither real nor transformed. Why? Great King! This good man in the past had such a vow: If women see my body, they will make a vow to transform into men, and all the husbands of these women will take other women, and they will return to the same as the previous women, neither increasing nor decreasing, lovely and upright, and will not be separated.'
At that time, King Bimbisara said to the Buddha: 'Rare is it, World Honored One! The Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, महानसत्त्व, महान् बोधिसत्त्व, great Bodhisattvas) and others, are able to have such supernatural powers and good roots. World Honored One! All dharmas are inconceivable, the karmic retribution of sentient beings is inconceivable, and those who attain dhyana, the state of dhyana is inconceivable.'
The Buddha said: 'So it is, so it is. Great King! So it is, so it is. Great King! There are three kinds of inconceivability here. What are the three? The illusion of karma, the illusion of measure (the Sanskrit text is missing a sentence). This good man has awakened to all illusions, has attained all illusions, and has touched all illusions. This good man is a magician, so these people are immeasurable.'
At that time, the World Honored One used the meaning of non-possession and harmonious Dharma to teach the masses, making them happy, increasing their majestic power, and after teaching, advised them: 'You all know the time and return to where you should go.'
At that time, the people returned to their respective places. Not long after they left, there was a Bodhisattva named Sheng Yi (Sheng Yi), who said to the Buddha: 'World Honored One! That Bodhisattva of Non-Possession is able to use supernatural powers to transform these sentient beings back to their original state, without causing them the suffering of separation from loved ones. World Honored One! What kind of benefits will this bring?'
The Buddha told the Bodhisattva Sheng Yi: 'Good man! These people'
所在之處，共此諸女曾轉根者，語言飲食共相娛樂遊行戲樂，種種諸事種種方便，于彼時處令此眾人，于菩提中令得發心近佛法中。何以故？善男子！此無所有菩薩，已於往昔諸如來所，以一切樂具供養尊重，種諸善根皆已具足，發如是愿，是故滿愿滿分別意。此善男子如是教化成熟眾生，教令入于義文字中，所有法體無生之處，無成就處令入令覺，如是教中不令有失，令得成就於佛法故。
「善男子！此無所有菩薩教化眾生，于彼中者無一眾生當向惡趣，無一眾生於所教師過去佛土而不中生。善男子！彼諸眾生還當如是成就菩提，亦如今者無所有菩薩所成就者。」
爾時，生疑菩薩從佛世尊聞善說已，除諸疑惑，而說偈言：
「眾生聞以得， 于中方便學， 如是健修習， 名無所有者。 純直心柔和， 軟意無嫉妒， 亦無有怯弱， 名無所有者。 多文字和合， 復說如是義， 所有無可見， 亦當無所觸。 無二不可取， 無餘不可見， 不可說而說， 法教無有比。」
爾時，阇那那修多女告生疑菩薩言：「善男子！汝承誰力能說此偈？」
彼即答言：「我身如是，知無所有菩薩身中從出是聲。善姊當知，今此偈聲非我身出。」
爾時，
【現代漢語翻譯】 現代漢語譯本： 無論在什麼地方，所有與這些曾轉變根性的女子一起的人，用語言和飲食共同娛樂嬉戲，用各種各樣的事情和方法，在那時那地讓這些人，在菩提（bodhi，覺悟）中生起發心，接近佛法。為什麼呢？善男子！這位無所有菩薩（Anupalabdhi Bodhisattva），已經在過去諸佛那裡，用一切的快樂用具供養尊重，種下各種善根都已經具足，發了這樣的愿，所以能夠圓滿願望，圓滿分別的意念。這位善男子這樣教化成熟眾生，教導他們進入義理文字之中，進入所有法體無生之處，無成就之處，讓他們進入並覺悟，在這樣的教導中不讓他們有所失誤，讓他們成就於佛法。 『善男子！這位無所有菩薩教化眾生，在那些眾生中沒有一個會墮入惡趣，沒有一個眾生不會在所教導的過去佛土中轉生。善男子！那些眾生還會像這樣成就菩提，也像現在這位無所有菩薩所成就的一樣。』 當時，生疑菩薩（Saṃśayotpādana Bodhisattva）從佛世尊那裡聽聞了善妙的說法后，消除了各種疑惑，而說了偈頌： 『眾生聽聞后，從中學習方便，像這樣精進地修習，名為無所有者（Anupalabdhi）。純潔正直，內心柔和，心意溫順沒有嫉妒，也沒有怯懦軟弱，名為無所有者。』 『將眾多的文字組合，又說出這樣的義理，所有的一切都無法看見，也無法觸控。無二無別不可取，沒有剩餘不可見，不可說卻說了，這樣的佛法教導無與倫比。』 當時，阇那那修多女（Jñānālokā Nanda）告訴生疑菩薩說：『善男子！你依靠誰的力量能夠說出這些偈頌？』 他回答說：『我自身就是這樣，知道這些聲音是從無所有菩薩（Anupalabdhi Bodhisattva）的身中發出的。善姊，你應該知道，現在這些偈頌的聲音不是從我自身發出的。』 當時，
【English Translation】 English version: Wherever they are, all those who, together with these women who have transformed their roots, share language and food, and engage in mutual entertainment and play, using various matters and diverse means, at that time and in that place, cause these people to generate the aspiration for Bodhi (bodhi, enlightenment) and draw near to the Buddha-dharma. Why is that? Good son! This Anupalabdhi Bodhisattva (Anupalabdhi Bodhisattva), in the past, at the places of all the Tathagatas (Tathagatas, thus-gone ones), has offered and revered with all kinds of joyful implements, planted all kinds of good roots, and has already fulfilled them, having made such vows, therefore he is able to fulfill wishes and fulfill the intentions of discernment. This good son thus teaches and matures sentient beings, teaching them to enter into the meaning of words, to enter into the place of non-arising of all Dharma-bodies, the place of non-attainment, causing them to enter and awaken, and in such teachings, he does not allow them to be lost, causing them to attain the Buddha-dharma. 『Good son! This Anupalabdhi Bodhisattva teaches sentient beings, and among those beings, not one will fall into the evil realms, and not one will fail to be reborn in the past Buddha-lands taught by the teacher. Good son! Those beings will also attain Bodhi in this way, just as this Anupalabdhi Bodhisattva has attained.『 At that time, Saṃśayotpādana Bodhisattva (Saṃśayotpādana Bodhisattva), having heard the excellent teachings from the Buddha, the World-Honored One, eliminated all doubts, and spoke the following verses: 『Sentient beings hear and learn the means within, like this diligently cultivate, named Anupalabdhi (Anupalabdhi). Pure and upright, gentle in heart, with soft intentions and without jealousy, also without timidity or weakness, named Anupalabdhi.』 『Combining many words, and speaking such meanings, all that exists cannot be seen, nor can it be touched. Non-dual and inseparable, unattainable, with nothing remaining unseen, unspeakable yet spoken, such Dharma teaching is incomparable.』 At that time, Jñānālokā Nanda (Jñānālokā Nanda) said to Saṃśayotpādana Bodhisattva: 『Good son! By whose power are you able to speak these verses?』 He replied: 『My body is such, knowing that these sounds come from the body of Anupalabdhi Bodhisattva (Anupalabdhi Bodhisattva). Good sister, you should know that the sounds of these verses are not coming from my own body.』 At that time,
阇那那修多女而白佛言：「希有世尊！是無所有菩薩，乃至能得不思議法，皆已具足，能以種種方便開示，彼無所有之處說法。」
佛告彼言：「如是，如是。善女人！如汝所說。」
爾時，兩時無有出生菩薩而白佛言：「世尊！我能辯說無所有所問修多羅。」
佛言：「兩時無有出生菩薩！汝今為辯說諸菩薩摩訶薩境界廣境界，無礙無可得，無邊無畔際，發起多聞與利益故。以善巧智，如諸菩薩摩訶薩，為自境界增長，無著無可得處，無邊無畔際處。諸多聞利益，欲于善巧方便法中，教令建立開現處故，當速成就菩提道故。」
爾時，兩時無有出生菩薩摩訶薩，而說偈言：
「善說此經已， 正念入禪定， 當覺一切法， 顯示此經典。 令覺一切義， 及如文字等， 所有修多羅， 諸佛之所說。 顯現一切義， 彼此皆相見， 無量不思議。 皆經善說處。 此經法知已， 莊嚴義文字， 諸法無缺少， 一切不思議。 陰界諸入等， 當得方便智， 隨順十二緣， 一切聲一聲， 一聲一切聲， 諸聲等和合。 於此經覺悟， 所有諸心者， 眾生所思覺， 計我所思者， 一切心所因， 一切皆能知， 是等諸思覺
【現代漢語翻譯】 現代漢語譯本 阇那那修多女（Jananasutra，智慧之線）對佛說：『希有啊，世尊！這位無所有菩薩（Asamudita Bodhisattva），竟然能夠獲得不可思議的法，並且已經完全具備，能夠用種種方便來開示那無所有之處的說法。』 佛告訴她說：『是的，是的。善女人！正如你所說。』 這時，兩時無有出生菩薩（Dvasakala-anupada Bodhisattva）對佛說：『世尊！我能夠辯說關於無所有所問的修多羅（Asamudita-pariprccha Sutra）。』 佛說：『兩時無有出生菩薩！你現在可以爲了發起多聞和利益，辯說諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的境界，那廣大無礙、無可得、無邊無際的境界。用善巧的智慧，如同諸菩薩摩訶薩一樣，爲了自身境界的增長，那無著、無可得之處，無邊無際之處。爲了讓眾多聽聞者獲益，爲了在善巧方便法中，教令他們建立和顯現，爲了迅速成就菩提道，你現在可以辯說。』 這時，兩時無有出生菩薩摩訶薩，說了以下偈頌： 『善妙地說完此經后，以正念進入禪定， 應當覺悟一切法，顯示這部經典。 令覺悟一切義理，以及如文字等等， 所有修多羅，都是諸佛所說。 顯現一切義理，彼此都能相見， 無量不可思議，都在善妙的說法之處。 瞭解這部經的法義后，用義理和文字來莊嚴， 諸法沒有缺少，一切都不可思議。 陰、界、諸入等等，應當獲得方便的智慧， 隨順十二因緣，一切聲音歸於一聲， 一聲即一切聲，諸聲平等和合。 對於這部經的覺悟，所有那些有心的人， 眾生所思所覺，計較於我所思的， 一切心所生之因，一切都能知曉， 這些思覺等等。』
【English Translation】 English version Jananasutra (The Thread of Wisdom), addressed the Buddha, saying: 'It is wonderful, O Bhagavan! That this Asamudita Bodhisattva (Bodhisattva of Non-Possession), is even able to obtain inconceivable dharmas, and is already fully equipped to explain the teaching of that place of non-possession with various skillful means.' The Buddha said to her: 'So it is, so it is. Good woman! Just as you say.' Then, Dvasakala-anupada Bodhisattva (Bodhisattva of No Birth at Two Times) addressed the Buddha, saying: 'O Bhagavan! I am able to expound on the Asamudita-pariprccha Sutra (Sutra of Questions on Non-Possession).' The Buddha said: 'Dvasakala-anupada Bodhisattva! Now you may expound on the realm of the Bodhisattva-mahasattvas (Great Bodhisattvas), that vast, unobstructed, unattainable, boundless, and limitless realm, for the sake of initiating much learning and benefit. With skillful wisdom, like the Bodhisattva-mahasattvas, for the increase of their own realm, that place of non-attachment, unattainability, boundlessness, and limitlessness. For the benefit of many listeners, to teach and establish them in skillful means, to reveal that place, and to quickly accomplish the path to Bodhi, you may now expound.' Then, Dvasakala-anupada Bodhisattva-mahasattva, spoke the following verses: 'Having well spoken this sutra, entering samadhi with right mindfulness, One should awaken to all dharmas, revealing this sutra. Causing awakening to all meanings, and like the letters, etc., All the sutras, are spoken by the Buddhas. Revealing all meanings, seeing each other, Immeasurable and inconceivable, all are in the place of well-spoken teachings. Having understood the dharma of this sutra, adorning with meaning and letters, All dharmas are without lack, everything is inconceivable. Aggregates, realms, entrances, etc., one should obtain skillful wisdom, Following the twelve links of dependent origination, all sounds are one sound, One sound is all sounds, all sounds are equally harmonized. Awakening to this sutra, all those who have minds, What beings think and perceive, calculating what I think, All causes of mental activity, all can be known, These thoughts and perceptions, etc.'
， 彼無有思處。 於此經覺悟， 亦無有思者， 于自及與他， 一切悉能知。 如心所轉行， 照諸法如鏡， 說此修多羅， 于彼此等見。 彼等還覺此， 一切非為一， 不見別多說， 一切文句離。 若見於此經， 彼為眾生說， 眾生非此彼， 令彼眾生脫， 住著不動處， 知一切虛妄。 以虛妄為說， 既知虛妄已， 不著虛妄中， 無有所生道。 諸佛見一切， 於此無不覺。 能覺此經者， 一切功業處， 咒術醫方智， 及時智所生， 皆此經覺悟。 一切一切智， 所有不可數， 彼一切次第， 於此經悉知。 一切見舍已， 眾生所迷惑， 若知於此經， 不著彼名字。 眾生著令脫， 彼相所覆者， 此經威力故， 于中得實證。 若學此經者， 彼得一切報， 天上及人中， 一切功德具。 此是教師法， 此即是父母， 和上阿阇梨， 亦是善知識。 此知足少欲， 具足諸頭陀， 此所修資財， 皆為彼當作。 若有大眾生， 欲說多種法， 應當學此經， 學一切法處。 若有大眾生， 欲說多種法， 彼應學此經。 一切法持處， 生
【現代漢語翻譯】 現代漢語譯本 彼處沒有思慮之處。 對於此經能夠覺悟，也沒有思慮者， 對於自身以及他人，一切都能夠知曉。 如同心念所轉變的行為，像鏡子一樣照見諸法， 宣說這部修多羅（Sutra，經），對於彼此平等看待。 他們也能夠覺悟到這一點，一切並非單一不變， 不執著于分別和多餘的言說，一切的文字和語句都超越。 如果能夠理解這部經，就為眾生宣說， 眾生並非此亦非彼，讓他們從中解脫， 安住于不動搖的境界，知曉一切都是虛妄。 以虛妄作為說法，既然已經知曉虛妄， 就不執著于虛妄之中，沒有產生任何事物的道路。 諸佛能夠看見一切，對於此經沒有不能覺悟的。 能夠覺悟這部經的人，一切功德事業的所在， 咒術、醫方之智慧，以及時節因緣所生的智慧， 都能夠從此經中覺悟。一切的一切智， 所有不可計數的智慧，他們的一切次第， 都能夠在此經中完全知曉。捨棄一切見解之後， 眾生所迷惑的事物，如果能夠了解這部經， 就不執著于那些名字。讓執著的眾生從中解脫， 那些被表象所覆蓋的人，憑藉這部經的威力， 在其中能夠得到真實的證悟。如果學習這部經， 他們能夠得到一切的果報，在天上和人間， 一切的功德都能夠具足。這部經是教師的法則， 這部經就是父母，和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）， 也是善知識。這部經使人知足少欲， 具足各種頭陀行（dhūta，苦行），這部經所修的資財， 都是爲了他們而作。如果有眾多眾生， 想要宣說多種多樣的法，應當學習這部經， 學習一切法的所在之處。如果有眾多眾生， 想要宣說多種多樣的法，他們應當學習這部經。 一切法的持守之處，生
【English Translation】 English version There is no place for thought there. Having awakened to this Sutra, there is also no thinker, Knowing all about oneself and others. Like the actions transformed by the mind, illuminating all dharmas like a mirror, Speaking this Sutra, seeing equality in both. They also awaken to this, that all is not one, Not seeing separate and multiple speech, all words and sentences are transcended. If one sees this Sutra, they speak it for sentient beings, Sentient beings are neither this nor that, liberating them from it, Dwelling in an unmoving place, knowing all is illusory. Speaking with illusion, having known illusion, Not clinging to illusion, there is no path of arising. All Buddhas see everything, there is nothing they do not awaken to in this. Those who can awaken to this Sutra are the place of all meritorious deeds, The wisdom of mantras, medicine, and the wisdom born of timely conditions, All can be awakened to from this Sutra. All omniscience, All innumerable wisdoms, their entire order, Can be fully known in this Sutra. Having abandoned all views, The things that delude sentient beings, if one knows this Sutra, One does not cling to those names. Liberating clinging sentient beings, Those covered by appearances, through the power of this Sutra, Can attain true realization within it. If one studies this Sutra, They obtain all rewards, in heaven and among humans, All merits are complete. This is the law of the teacher, This is the mother and father, the Upadhyaya (preceptor) and Acarya (teacher), Also the good knowing friend. This knows contentment and few desires, Complete with all the dhūta (ascetic practices), the wealth cultivated by this Sutra, Is all done for them. If there are many sentient beings, Who wish to speak various dharmas, they should study this Sutra, Study the place of all dharmas. If there are many sentient beings, Who wish to speak various dharmas, they should study this Sutra. The place of upholding all dharmas, born
處皆當得， 少病長壽命， 常得諸禪定。 隨順此經已， 身常受安樂， 心亦得常樂。 若能證此經， 口業悉具足， 如是差別法， 彼當得隨順。 若能證此經， 即總持諸經， 若能如是證， 如此經中說。 彼等皆知經， 諸佛有所說， 所有諸文字， 所說諸法者。 若聞於此經， 則離於文字， 諸法離文字， 以文字說法， 文字非是法， 文字非非法。 彼等於此經， 住于菩提中， 彼等於此求， 世間最名聞。」
爾時，兩時無有出生菩薩說此偈已，頂禮世尊右繞三匝，即于佛前沒而不現。
爾時，眾中有一菩薩名無所續，而白佛言：「世尊！此兩時無有出生菩薩，從何而來？」
佛言：「從如所來，還如是去。」
彼菩薩言：「世尊！彼云何來？復云何去？」
佛言：「如影幻夢焰響虛空，及與空無相無愿無作，離欲寂滅無實無像，如是等聚分別遣來。汝今語我生於一切，一切眾生，一切菩薩，一切諸佛，亦如影幻夢陽焰響虛空，及空無相無愿無作，離欲寂滅涅槃無實。彼等所有一切果報，及彼名字，彼等皆是我等所為，彼等及我，一切非一非二，非多非少，亦非有物，不可聞，不共具足，無有
【現代漢語翻譯】 現代漢語譯本： 在任何地方都能如願以償， 少生疾病，壽命綿長，常常獲得各種禪定。 遵循這部經書，身心常常感受安樂，如果能夠證悟這部經書，口業就能圓滿具足，像這樣的殊勝之法，他們應當能夠隨順。如果能夠證悟這部經書，就總持一切經書，如果能夠像這樣證悟，就像這部經書中所說的那樣。他們都知道經書，諸佛所說的一切，所有的文字，所說的諸法。 如果聽聞這部經書，就能遠離文字，諸法是離文字的，用文字說法，文字不是法，文字也不是非法。他們在這部經書中，安住于菩提之中，他們在此經中尋求，世間最廣為人知的事物。 當時，兩時無有出生菩薩說完這首偈頌后，頂禮世尊，右繞三匝，就在佛前消失不見。 當時，大眾中有一位菩薩名叫無所續（Anunasamudaya bodhisattva），向佛陀說道：『世尊！這位兩時無有出生菩薩（Dvadasakalasamudaya bodhisattva），是從哪裡來的呢？』 佛陀說：『從如（Tathata）而來，還如是去。』 那位菩薩說：『世尊！他是如何來的？又是如何去的呢？』 佛陀說：『如同影像、幻象、夢境、陽焰、迴響、虛空，以及空無相、無愿、無作，遠離慾望、寂滅、無實無像，像這樣聚集分別遣除而來。你現在告訴我，生於一切，一切眾生，一切菩薩，一切諸佛，也如同影像、幻象、夢境、陽焰、迴響、虛空，以及空無相、無愿、無作，遠離慾望、寂滅、涅槃無實。他們所有的一切果報，以及他們的名字，他們都是我們所為，他們和我，一切非一非二，非多非少，也不是有實物，不可聽聞，不共同具足，沒有……』
【English Translation】 English version: Everywhere, they shall attain their desires, With few illnesses and long life, constantly attaining all kinds of dhyana (meditative states). Following this sutra, the body and mind constantly experience happiness. If one can realize this sutra, one's speech karma will be perfectly complete. Such distinct dharmas (teachings), they should be able to follow. If one can realize this sutra, one will uphold all sutras. If one can realize it in this way, as it is said in this sutra. They all know the sutras, all that the Buddhas have spoken, all the words, all the dharmas that have been spoken. If one hears this sutra, then one is apart from words. All dharmas are apart from words. Using words to explain the Dharma, words are not the Dharma, words are not non-Dharma. They, in this sutra, abide in Bodhi (enlightenment). They seek in this, the most renowned thing in the world.' At that time, the Bodhisattva Dvadasakalasamudaya (Two Times No Birth) having spoken this verse, bowed to the World Honored One, circumambulated him three times to the right, and then disappeared from before the Buddha. At that time, among the assembly, there was a Bodhisattva named Anunasamudaya (No Continuation), who said to the Buddha: 'World Honored One! From where did this Bodhisattva Dvadasakalasamudaya come?' The Buddha said: 'He came from Tathata (Suchness), and returns in the same way.' That Bodhisattva said: 'World Honored One! How did he come? And how does he go?' The Buddha said: 'Like a shadow, illusion, dream, mirage, echo, empty space, and like emptiness, no-form, no-wish, no-action, detachment from desire, stillness, no reality, no image, like these aggregates, discriminated and sent forth. Now you tell me, born in all, all sentient beings, all Bodhisattvas, all Buddhas, are also like shadows, illusions, dreams, mirages, echoes, empty space, and like emptiness, no-form, no-wish, no-action, detachment from desire, stillness, Nirvana (extinction of suffering), no reality. All their karmic retributions, and their names, they are all done by us, they and I, all are neither one nor two, neither many nor few, nor are they things, cannot be heard, not jointly complete, without...'
能見者，無能知者，無能聞者。是故，汝等！從我等聽，信解思惟歡喜稱善，彼等無量阿僧祇數，行無實已皆不可得，汝等亦不可得，汝等莫以虛妄誹謗我等，莫毀呰我。我等既無，有物無相，無有處所，為他何假須說寧不說勝。若有說者，彼還是如彼，此還是如此，如是遣如遣，如是說已如是來。」
爾時，大眾得聞如是句義已，無色心，無出入息，無物染著，彼等於世尊所，一切樂具皆悉遍滿。彼等得本念已，作如是言：「此是本性體真實，無所有，無可證，無所識，如是知已，無知故。如是，如是！彼從何處有？不可作名字。」
爾時，于上虛空，有無價寶遍滿其間，有菩薩名滅及無出生菩薩，白佛言：「世尊！是何瑞相，此無價寶遍滿虛空？」
佛言：「善男子等！有若干菩薩等，聞此無所可證法門得出離已，皆悉已得無生法忍，故現此相。」
爾時，彼諸一切大眾皆白佛言：「希有世尊！善巧能學巧方便智，為欲解脫諸眾生故。世尊！乃能知此一切無動空無所有，無有眾生本性寂靜。然今如來為諸眾生，辯說諸法一切如影，而能勤勞教化眾生。」
佛言：「如是，如是。諸善男子！如汝所說。諸善男子！若無辯說，云何能知影像、幻夢、陽焰、響聲及與虛空無相、無愿無作
【現代漢語翻譯】 現代漢語譯本：能看見的，就沒有能知曉的，沒有能聽聞的。因此，你們要聽我說，要信受理解、思考，歡喜地稱讚。那些無量阿僧祇（asamkhya，無數）的修行，實際上都是不可得的，你們也是不可得的。你們不要用虛妄的言語誹謗我們，不要詆譭我們。我們本來就是沒有的，是無形無相的，沒有處所的，爲了他人，又何必一定要說呢？不說反而更好。如果有人說了什麼，那還是如他所說的那樣，這裡還是如此。像這樣遣除，像這樣說，像這樣來。"
當時，大眾聽聞了這樣的句義后，沒有了色心，沒有了出入息，沒有了對事物的染著。他們在世尊那裡，一切美好的事物都充滿遍佈。他們恢復了本來的念頭后，這樣說道：『這就是本性體的真實，無所有，無可證，無所識，像這樣知道了，也就沒有了知。就是這樣，就是這樣！它從哪裡來呢？無法用名字來稱呼。』
當時，在上方的虛空中，有無數珍寶遍滿其間，有一位菩薩名叫滅，還有一位菩薩名叫無出生，他們對佛說：『世尊！這是什麼祥瑞的景象，這無數的珍寶遍滿虛空？』
佛說：『善男子們！有一些菩薩等，聽聞了這無所可證的法門而得以出離，都已經獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟），所以顯現出這樣的景象。』
當時，所有的大眾都對佛說：『稀有啊，世尊！您善於學習巧妙的方便智慧，爲了想要解脫眾生。世尊！您能夠知曉這所有不動搖的空無所有，沒有眾生，本性寂靜。然而現在如來爲了眾生，辯說諸法一切都如影像，卻仍然勤勞地教化眾生。』
佛說：『是的，是的。諸位善男子！正如你們所說。諸位善男子！如果沒有辯說，又怎麼能知道影像、幻夢、陽焰、響聲以及虛空是無相、無愿、無作的呢？』
【English Translation】 English version: 'The one who sees has no one who knows, and no one who hears. Therefore, you all! Listen to me, believe, understand, contemplate, rejoice, and praise. Those immeasurable asamkhya (countless) practices are all unattainable in reality, and you are also unattainable. You must not slander us with false words, nor should you disparage us. We are originally non-existent, formless and without characteristics, without a place. For the sake of others, why must we speak? It is better not to speak. If someone says something, it is still as he said, and this is still as it is. Thus, dismiss as dismiss, speak as speak, and come as come.'
At that time, after the assembly heard these words and their meaning, they were without color-mind, without incoming and outgoing breaths, and without attachment to things. In the presence of the World Honored One, all delightful things were completely filled. After they regained their original thoughts, they said, 'This is the reality of the essential nature, without anything, without anything to prove, without anything to know. Knowing this way, there is no knowing. Thus, thus! Where does it come from? It cannot be named.'
At that time, in the upper sky, priceless treasures filled the space. There was a Bodhisattva named Extinction and another Bodhisattva named No-Birth, who said to the Buddha, 'World Honored One! What is this auspicious sign, this priceless treasure filling the sky?'
The Buddha said, 'Good men! There are several Bodhisattvas who, having heard this Dharma gate of nothing to be proven and having attained liberation, have all attained the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), hence this sign appears.'
At that time, all the assembly said to the Buddha, 'Rare is the World Honored One! Skillful in learning skillful expedient wisdom, for the sake of liberating all beings. World Honored One! You are able to know that all this is unmoving emptiness, without anything, without beings, and that the fundamental nature is tranquil. Yet now the Tathagata, for the sake of beings, explains that all dharmas are like shadows, and still diligently teaches and transforms beings.'
The Buddha said, 'So it is, so it is. Good men! As you have said. Good men! If there were no explanation, how could one know that images, illusions, mirages, echoes, and the sky are without characteristics, without wishes, and without actions?'
離欲涅槃之法？而為虛妄影像等法？」
爾時，以佛威神力故，于上虛空聞如是聲：「世尊！何者是彼影形為影？世尊！何者是彼乃至虛妄而為影形？世尊！此一切莊嚴已具足，法本不假莊嚴。世尊！譬如畫師若畫弟子，善學伎能畫如來像，具足眾相無所缺少。更有金巧師，取最勝金作其金鬘而著頂上，然彼形像倍更端正，為一切眾瞻之無厭。世尊！如是，如是。如此法本，具足諸相瞻之無厭。世尊今者更倍莊嚴。」
說是語已，時佛告彼虛空聲言：「譬如巧學幻化之師若幻弟子，善於幻化，幻作男女端正可喜，諸根具足皆共和合，而生子息為作名字。影像幻夢陽焰響聲，太虛空等不自在也。無相無愿無作離欲寂滅涅槃，彼虛妄等增長成就。所有作事入深山谷，多有人眾各發大聲，呼諸影像乃至虛空。彼出聲已沒而不現，于彼空谷無所染著，彼時眾人求是聲處了不可得。如是一切諸煩惱等，如實求之亦不可得，如彼陽焰動搖似水而不可飲，如是響聲陽焰無形像。」
爾時眾中未證法者，聞此說已皆得證法。有二十億那由他等諸天及人，皆悉得於一切法中無所染著。
爾時，虛空還復出聲，諸天人眾皆悉見聞：「此唯名字所謂影等，乃至虛妄影像等也。影像幻化其有所問，如來解釋于先作證。
【現代漢語翻譯】 現代漢語譯本：『遠離慾望，達到涅槃的方法，難道是虛幻不實的影像等法嗎？』
這時，憑藉佛的威神力，從上方虛空中傳來這樣的聲音：『世尊！什麼是那些影子的影子？世尊！什麼是那些乃至虛妄的影子的形態？世尊！這法本一切莊嚴已經具足，本來就不需要外加的莊嚴。世尊！譬如畫師如果畫弟子像，精通技藝，也能畫出如來的形象，具足各種相好，沒有絲毫缺少。又有金匠，取用最好的黃金製作金色的頭飾戴在佛像的頂上，那佛像就更加端正，讓所有人都百看不厭。世尊！就是這樣，就是這樣。這法本已經具足各種相好，讓人百看不厭。世尊現在又加以莊嚴，就更加殊勝了。』
說完這些話后，佛告訴虛空中的聲音說：『譬如精通幻術的幻術師如果幻化出弟子，擅長幻化，幻化出端正可喜的男女，諸根完備，和諧相處，並且生兒育女，為他們取名字。影像、幻化、夢境、陽焰、響聲，以及太虛空等，都是不自在的。無相、無愿、無作、離欲、寂滅、涅槃，這些虛妄之法增長成就。如果有人在深山峽谷中大聲呼喊影像乃至虛空，聲音發出后隨即消失，不留下任何痕跡，那時人們想要尋找聲音的來源，卻根本找不到。同樣，一切煩惱等，如果如實地去追尋，也是找不到的，就像陽焰晃動，看起來像水卻無法飲用，響聲和陽焰都沒有固定的形狀。』
這時，在場的沒有證得果位的人，聽了這些話后都證得了果位。有二十億那由他（數量單位）等諸天和人，都證得了在一切法中不被染著。
這時，虛空中再次發出聲音，所有天人和大眾都聽見並看見：『這些都只是名字而已，所謂的影子等，乃至虛妄的影像等。對於影像和幻化所提出的問題，如來已經解釋並預先作證。』
【English Translation】 English version: 'Is the method of Nirvana, which is detachment from desire, actually illusory images and such?'
At that time, through the Buddha's majestic power, a voice was heard in the upper void: 'World Honored One! What is the shadow of those shadows? World Honored One! What is that which, even illusory, is the form of a shadow? World Honored One! All the adornments of this Dharma-essence are already complete; it does not require additional adornment. World Honored One! For example, if a painter paints a disciple, being skilled in the art, he can also paint the image of the Tathagata (Thus Come One), complete with all the marks and lacking nothing. And if a goldsmith takes the finest gold and makes a golden garland to place on top, that image becomes even more dignified, pleasing all who gaze upon it without weariness. World Honored One! Just so, just so. This Dharma-essence is already complete with all the marks, pleasing all who gaze upon it without weariness. Now, World Honored One, it is even more adorned.'
Having spoken these words, the Buddha then said to the voice in the void: 'For example, if a skilled illusionist conjures up a disciple, being adept at illusion, he conjures up handsome and pleasing men and women, with all their faculties complete and harmonious, and they beget children and give them names. Images, illusions, dreams, mirages, echoes, and the great void itself are not self-existent. Non-form, non-desire, non-action, detachment from desire, tranquility, extinction, Nirvana—these illusory things grow and become accomplished. If someone in a deep mountain valley shouts loudly at images and even the void, the sound disappears immediately without a trace, and at that time people want to find the source of the sound but cannot find it at all. Likewise, all afflictions and such, if truly sought, cannot be found, just as a mirage shimmers like water but cannot be drunk, and echoes and mirages have no fixed form.'
At that time, those in the assembly who had not yet attained the Dharma, upon hearing these words, all attained the Dharma. Twenty billion nayutas (a unit of large number) of devas (gods) and humans all attained non-attachment to all dharmas (teachings).
At that time, the voice in the void reappeared, and all the devas and humans heard and saw: 'These are merely names, the so-called shadows and such, even illusory images and such. Regarding the questions raised about images and illusions, the Tathagata has already explained and testified in advance.'
」有二十億諸天人等，聞此法已，皆得決定住于阿耨多羅三藐三菩提中，當爲成熟諸眾生故而為之友。
爾時，聞持菩薩白佛言：「世尊！當何名此法本？我等云何受持？」
佛言：「此法本名『諸罪無相無舍』，如是受持；『如來自在』，如是名持；『無所有菩薩所問』，如是名持；『說佛大神通』，如是名持；『噁心難調怨仇悔過』，如是名持；『無所有法可示現者』，如是名持；『非不見一切諸法』，如是名持。」
佛說此經時，其無所有菩薩，及難調怨仇、聞持菩薩，及彼大眾、天、人、阿修羅、乾闥婆等，聞佛所說，歡喜奉行。
無所有菩薩經卷第四
【現代漢語翻譯】 現代漢語譯本： 有二十億諸天人等，聽聞此法之後，都能夠堅定地安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之中，應當爲了成熟一切眾生的緣故而成為他們的朋友。
當時，聞持菩薩（Dharanimdhara Bodhisattva）稟告佛說：『世尊！應當給這部法典起什麼名字？我們應當如何受持？』
佛說：『這部法典名為『諸罪無相無舍』，就這樣受持；名為『如來自在』，就這樣記住；名為『無所有菩薩所問』，就這樣記住；名為『說佛大神通』，就這樣記住；名為『噁心難調怨仇悔過』，就這樣記住；名為『無所有法可示現者』，就這樣記住；名為『非不見一切諸法』，就這樣記住。』
佛陀宣說此經時，那位無所有菩薩（Nihsvabhava Bodhisattva），以及難以調伏的怨仇、聞持菩薩（Dharanimdhara Bodhisattva），以及在場的大眾、天人、阿修羅（Asura，非天）、乾闥婆（Gandharva，香神）等，聽聞佛所說，都歡喜地信受奉行。
《無所有菩薩經》卷第四
【English Translation】 English version: Twenty billion gods and humans, having heard this Dharma, will all be determined to abide in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and should become friends for the sake of maturing all sentient beings.
At that time, Dharanimdhara Bodhisattva (the Bodhisattva who holds the Dharani) said to the Buddha: 'World Honored One! What should this Dharma text be named? How should we uphold it?'
The Buddha said: 'This Dharma text is named 'All Sins are Without Form and Without Abandonment', thus uphold it; named 'The Tathagata's Freedom', thus remember it; named 'What is Asked by Nihsvabhava Bodhisattva (the Bodhisattva of No-Self-Nature)', thus remember it; named 'Speaking of the Buddha's Great Supernatural Powers', thus remember it; named 'Evil-Minded, Difficult-to-Tame Enemies Repent', thus remember it; named 'No Thing Can Be Shown', thus remember it; named 'Not Not Seeing All Dharmas', thus remember it.'
When the Buddha spoke this sutra, that Nihsvabhava Bodhisattva (the Bodhisattva of No-Self-Nature), and the difficult-to-tame enemies, Dharanimdhara Bodhisattva (the Bodhisattva who holds the Dharani), and that assembly, gods, humans, Asuras (demi-gods), Gandharvas (celestial musicians), and others, having heard what the Buddha said, joyfully accepted and practiced it.
Nihsvabhava Bodhisattva Sutra, Volume Four