T14n0488_寶授菩薩菩提行經
大正藏第 14 冊 No. 0488 寶授菩薩菩提行經
No. 488
寶授菩薩菩提行經
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
如是我聞：
一時佛住廣嚴城大林樓閣中，與大苾芻眾千二百五十人俱，皆是大阿羅漢——諸漏已盡無復煩惱，逮得己利盡諸有結，除諸重擔所作已辦，如大龍王，心善解脫慧善解脫，得深解脫心達正道，調伏諸根威儀詳審——唯一補特伽羅尊者阿難，受于佛記奉持法藏。
復有大菩薩眾一千人俱，皆得不退轉地，總持法門平等法忍，是大智者具大信重，言行相應斷諸疑惑，面相圓滿亦無顰蹙，常大歡喜具大精進；是法王子，知法自性說法無倦，所說之法離諸戲論，化度眾生髮起佛智，凡所導利功不唐棄。得大忍辱，離諸顛倒境界之法，滿足十地善知三時，明瞭自性不生不滅，永斷纏縛威儀具足，證得空三摩地、無相三摩地、無愿三摩地，雖出生死常行輪迴，不樂聲聞緣覺之行，唯以發起大菩提心應根說法。其名曰：
慈氏菩薩、妙吉祥菩薩、辯積菩薩、寶手菩薩、香光菩薩、無邊光菩薩、除蓋障菩薩、勝義心菩薩、得光王菩薩、斷一切憂暗菩薩、薩哩嚩尾沙摩那哩尸菩薩、內行菩薩、無邊意菩薩、具大精進
【現代漢語翻譯】 現代漢語譯本 《寶授菩薩菩提行經》
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
如是我聞：
一時，佛住在廣嚴城（Vaishali）大林樓閣中，與一千二百五十位大比丘眾在一起，他們都是大阿羅漢——諸漏已盡，沒有煩惱，獲得自身的利益，斷除各種束縛，卸下各種重擔，所作已辦，如同大龍王一般，心善於解脫，智慧善於解脫，獲得甚深解脫，內心通達正道，調伏各種根，威儀詳審——只有補特伽羅（Pudgala，人）尊者阿難（Ananda），接受佛的授記，奉持法藏。
又有大菩薩眾一千人在一起，都已證得不退轉地，總持各種法門，安忍于平等之法，都是大智者，具有極大的信重，言行一致，斷除各種疑惑，面相圓滿，沒有憂愁，常常歡喜，具有極大的精進；他們是法王子，了知法的自性，說法沒有疲倦，所說的法遠離各種戲論，化度眾生，發起佛智，凡是引導利益眾生，功德都不會白費。獲得大忍辱，遠離各種顛倒境界之法，滿足十地，善於了知過去、現在、未來三時，明瞭自性不生不滅，永遠斷除纏縛，威儀具足，證得空三摩地（Śūnyatā-samādhi，空定）、無相三摩地（Animitta-samādhi，無相定）、無愿三摩地（Apranihita-samādhi，無愿定），雖然出生于生死，常行於輪迴，不喜好聲聞緣覺之行，只是爲了發起大菩提心而應根說法。他們的名字是：
慈氏菩薩（Maitreya Bodhisattva）、妙吉祥菩薩（Mañjuśrī Bodhisattva）、辯積菩薩、寶手菩薩、香光菩薩、無邊光菩薩、除蓋障菩薩（Sarvanivāraṇaviṣkambhin Bodhisattva）、勝義心菩薩、得光王菩薩、斷一切憂暗菩薩、薩哩嚩尾沙摩那哩尸菩薩、內行菩薩、無邊意菩薩、具大精進菩薩。
【English Translation】 English version 'The Bodhisattva Jewel-Giving's Practices of Enlightenment Sutra'
Translated by the Tripitaka Master Fa Xian of the Mingjiao Monastery, Grand Master of Court Service, Acting Vice President of the Court of Imperial Sacrifices, by Imperial Decree, from the Western Regions.
Thus have I heard:
At one time, the Buddha was dwelling in the great forest pavilion in the city of Vaishali (Guangyan Cheng), together with a great assembly of twelve hundred and fifty Bhikshus (苾芻), all of whom were great Arhats (阿羅漢)—their outflows (諸漏) exhausted, without further afflictions, having attained their own benefit, having severed all bonds, having cast off all burdens, their tasks completed, like great dragon kings, their minds well liberated, their wisdom well liberated, having attained profound liberation, their minds having penetrated the right path, having tamed their faculties, their deportment dignified—with the sole exception of the venerable Ananda (阿難), the Pudgala (補特伽羅, individual), who received the Buddha's prediction and upheld the Dharma treasury.
Again, there was a great assembly of one thousand Bodhisattvas, all of whom had attained the stage of non-retrogression, upholding all Dharmas, enduring the equality of Dharmas, being great wise ones, possessing great faith and respect, their words and deeds corresponding, severing all doubts, their faces full and without frowns, always greatly joyful, possessing great diligence; they were Dharma princes, knowing the self-nature of Dharma, tirelessly expounding the Dharma, the Dharma they expounded being free from all frivolous debates, transforming and liberating sentient beings, arousing the Buddha's wisdom, their efforts in guiding and benefiting others never in vain. Having attained great forbearance, being apart from all inverted states of Dharma, fulfilling the ten Bhumi (十地, stages), being skilled in knowing the three times (三時, past, present, and future), understanding self-nature as neither arising nor ceasing, forever severing entanglements, their deportment complete, having attained the Samadhi (三摩地) of emptiness (Śūnyatā-samādhi), the Samadhi of signlessness (Animitta-samādhi), and the Samadhi of wishlessness (Apranihita-samādhi), although born into birth and death, constantly walking in Samsara (輪迴), not delighting in the practices of Sravakas (聲聞) and Pratyekabuddhas (緣覺), but only expounding the Dharma in accordance with their capacities in order to arouse the great Bodhicitta (菩提心, mind of enlightenment). Their names are:
Maitreya Bodhisattva (慈氏菩薩), Mañjuśrī Bodhisattva (妙吉祥菩薩),辯積菩薩,寶手菩薩,香光菩薩,無邊光菩薩, Sarvanivāraṇaviṣkambhin Bodhisattva (除蓋障菩薩),勝義心菩薩,得光王菩薩,斷一切憂暗菩薩,薩哩嚩尾沙摩那哩尸菩薩,內行菩薩,無邊意菩薩, and 具大精進菩薩.
步意菩薩、寶海菩薩、裝嚴王菩薩、具大神通王菩薩、無差步菩薩、勝意菩薩、普滿菩薩、阿那嚩啰拏那哩尸菩薩、常喜菩薩、上金光菩薩、觀一切法意菩薩、阿秫巘馱那羅拘酥彌多菩薩、首積菩薩、無憂吉祥菩薩、須彌藏菩薩、觀自在菩薩、香自在王菩薩、歡喜王菩薩、無邊慧藏菩薩、持一切妙法藏菩薩、師子吼音菩薩。如是等大菩薩摩訶薩而為上首。
爾時世尊，食時著衣持缽，與二千苾芻眾而共圍繞，入廣嚴城乞食。是時世尊入城門時，以大慈悲現神通力，放大光明照耀一切，變廣嚴城而為琉璃，令四衢道皆悉清凈。其有眾生蒙光所照，盲者得視、聾者得聽、瘖啞之者皆悉能言、迷惑之者鹹得正念。天花如雨降滿城中，天樂自鳴妙音清亮。下至阿鼻地獄，上至阿迦膩吒天，其中眾生唯受大樂。
是時廣嚴城星賀里蹉尾王，有子名曰寶授，年始三歲，乳母抱持在於殿上。時彼寶授忽見光明希瑞之相，又聞城中種種異事，從其懷抱速下於地，向乳母前端然而立，說伽陀曰：
「何人威德力， 現此希有相， 如俱胝日光， 照耀三千界， 其中諸惡趣， 一切得清凈？ 如是之神通， 母速為我說。 天雨眾妙花， 遍散於佛剎， 覆成妙傘蓋， 懸覆于空中； 十方有異
【現代漢語翻譯】 現代漢語譯本：步意菩薩（Buyi Bodhisattva）、寶海菩薩（Baohai Bodhisattva）、莊嚴王菩薩（Zhuangyan Wang Bodhisattva）、具大神通王菩薩（Ju Dashentong Wang Bodhisattva）、無差步菩薩（Wucha Bu Bodhisattva）、勝意菩薩（Shengyi Bodhisattva）、普滿菩薩（Puman Bodhisattva）、阿那嚩啰拏那哩尸菩薩（Anapolarana Narishi Bodhisattva）、常喜菩薩（Changxi Bodhisattva）、上金光菩薩（Shang Jinguang Bodhisattva）、觀一切法意菩薩（Guan Yiqie Fa Yi Bodhisattva）、阿秫巘馱那羅拘酥彌多菩薩（Ashujian Tuo Naluo Jusu Mido Bodhisattva）、首積菩薩（Shouji Bodhisattva）、無憂吉祥菩薩（Wuyou Jixiang Bodhisattva）、須彌藏菩薩（Xumi Zang Bodhisattva）、觀自在菩薩（Guanzizai Bodhisattva）、香自在王菩薩（Xiangzizai Wang Bodhisattva）、歡喜王菩薩（Huanxi Wang Bodhisattva）、無邊慧藏菩薩（Wubian Huizang Bodhisattva）、持一切妙法藏菩薩（Chi Yiqie Miaofa Zang Bodhisattva）、師子吼音菩薩（Shizi Houyin Bodhisattva）。這些大菩薩摩訶薩是其中的上首。
那時，世尊到了吃飯的時候，穿上袈裟，拿著缽，與兩千位比丘眾圍繞著，進入廣嚴城乞食。當世尊進入城門時，以大慈悲心顯現神通力，放出大光明照耀一切，將廣嚴城變成琉璃世界，使四通八達的道路都變得清凈。凡是受到光明照耀的眾生，瞎子能看見，聾子能聽見，啞巴能說話，迷惑的人都能恢復正念。天花像雨一樣降落在城中，天樂自然鳴響，聲音美妙清亮。下至阿鼻地獄，上至阿迦膩吒天，其中的眾生都感受到極大的快樂。
當時，廣嚴城的星賀里蹉尾王（Xing Helicuo Wei Wang）有一個兒子名叫寶授（Baoshou），年僅三歲，由乳母抱著在殿上。這時，寶授忽然看見光明這種稀有瑞相，又聽到城中發生的各種奇異之事，便從乳母的懷抱中迅速下地，走到乳母面前端正地站立，說了一段偈語：
『是誰的威德力量， 顯現出這種稀有的景象， 像無數億個太陽的光芒， 照耀著三千大千世界， 其中的各種惡道， 一切都得到清凈？ 這樣的神通力量， 母親快為我解說。 天空中降下各種美妙的花朵， 遍佈在佛的國土， 又形成美妙的傘蓋， 懸掛在空中； 十方有奇異的……』
【English Translation】 English version: The Bodhisattva Buyi (Buyi Bodhisattva), the Bodhisattva Baohai (Baohai Bodhisattva), the Bodhisattva Zhuangyan Wang (Zhuangyan Wang Bodhisattva), the Bodhisattva Ju Dashentong Wang (Ju Dashentong Wang Bodhisattva), the Bodhisattva Wucha Bu (Wucha Bu Bodhisattva), the Bodhisattva Shengyi (Shengyi Bodhisattva), the Bodhisattva Puman (Puman Bodhisattva), the Bodhisattva Anapolarana Narishi (Anapolarana Narishi Bodhisattva), the Bodhisattva Changxi (Changxi Bodhisattva), the Bodhisattva Shang Jinguang (Shang Jinguang Bodhisattva), the Bodhisattva Guan Yiqie Fa Yi (Guan Yiqie Fa Yi Bodhisattva), the Bodhisattva Ashujian Tuo Naluo Jusu Mido (Ashujian Tuo Naluo Jusu Mido Bodhisattva), the Bodhisattva Shouji (Shouji Bodhisattva), the Bodhisattva Wuyou Jixiang (Wuyou Jixiang Bodhisattva), the Bodhisattva Xumi Zang (Xumi Zang Bodhisattva), the Bodhisattva Guanzizai (Guanzizai Bodhisattva), the Bodhisattva Xiangzizai Wang (Xiangzizai Wang Bodhisattva), the Bodhisattva Huanxi Wang (Huanxi Wang Bodhisattva), the Bodhisattva Wubian Huizang (Wubian Huizang Bodhisattva), the Bodhisattva Chi Yiqie Miaofa Zang (Chi Yiqie Miaofa Zang Bodhisattva), the Bodhisattva Shizi Houyin (Shizi Houyin Bodhisattva). These great Bodhisattva-Mahasattvas were the leaders.
At that time, the World Honored One, at mealtime, put on his robes, held his bowl, and, surrounded by two thousand Bhikshus, entered the city of Vaisali (Guangyan Cheng) to beg for food. As the World Honored One entered the city gate, he manifested his great compassion and spiritual power, emitting great light that illuminated everything, transforming the city of Vaisali into lapis lazuli, making the crossroads all pure. Those beings who were illuminated by the light, the blind could see, the deaf could hear, the mute could speak, and the confused could regain right mindfulness. Heavenly flowers rained down, filling the city, and heavenly music played itself, its sound beautiful and clear. From Avici Hell to Akanistha Heaven, the beings within experienced great joy.
At that time, King Heliacrita (Xing Helicuo Wei Wang) of the city of Vaisali had a son named Ratnadatta (Baoshou), who was three years old and held in his nurse's arms in the palace. Suddenly, Ratnadatta saw the rare and auspicious signs of light and heard of the various strange events in the city. He quickly descended from his nurse's arms to the ground, stood respectfully before her, and spoke this gatha:
'Whose majestic power Manifests this rare phenomenon, Like countless billions of suns, Illuminating the three thousand great worlds, Wherein all the evil realms Are purified? Such spiritual power, Mother, quickly tell me. Heavenly rain of wondrous flowers, Scattered throughout the Buddha-field, And forming wondrous canopies, Hanging in the air; From the ten directions, there are strange...'
鳥， 翔鳴而萃集， 男女皆大喜， 異常而嚴飾； 盲者復瞻見， 聾者還聽聞， 瘖啞者得語， 迷惑得正念； 諸醜陋粗惡， 變成妙色相， 一切不善人， 皆發慈悲心。 何人行世間， 發起神通力？ 此為最上事， 母速為我說。」
爾時乳母答寶授童子，說伽陀曰：
「功德寶出現， 清凈難思議， 清凈最上行， 無垢無增減。 世尊為眼目， 視生如的親， 化行於世間， 無親疏分別。 為現乞食來， 不住世間相， 不染世間法， 如蓮花在水。 能斷眾生疑， 慈悲常利物， 眾生所有苦， 唯佛悉能除。 稱讚不生喜， 譏謗亦不瞋， 無障復無礙， 行世如清風。 來者世間師， 最上大法王， 善解甚深法， 明瞭第一義。 常說中道法， 言離於取捨， 法句最寂靜， 遠離一切處。 智積無我相， 最上大福聚， 善逝世間解， 來者無邊相。 佛身如須彌， 高顯無倫匹， 亦如尼俱陀， 上下皆相稱； 其色如真金， 晃耀而璨鑭， 清凈若玻璃， 又如秋滿月； 頭頂圓如蓋， 發鬒而紺青； 髻相若螺紋， 一一皆右旋； 面相如
【現代漢語翻譯】 現代漢語譯本 鳥兒飛翔鳴叫，聚集在一起， 男男女女都非常高興，穿著不同尋常且莊嚴的服飾； 盲人重新看見光明，聾人恢復了聽力， 啞巴能夠說話，迷惑的人恢復了正確的念頭； 所有醜陋粗俗的人，都變得容貌美好， 一切不善良的人，都生起了慈悲之心。 是誰行走在世間，發起瞭如此神通之力？ 這是最殊勝的事情，母親請快告訴我。'
這時，乳母回答寶授童子（Bao Shou Tong Zi），說了以下偈頌：
'功德之寶顯現，清凈得難以思議， 清凈是最殊勝的行為，沒有污垢也沒有增減。 世尊（Shi Zun）是眾生的眼目，看待眾生如同自己的親人， 教化行走於世間，沒有親疏的分別。 爲了示現乞食而來，不住於世間的表象， 不沾染世間的法則，如同蓮花生長在水中。 能夠斷除眾生的疑惑，慈悲之心常常利益萬物， 眾生所有的痛苦，只有佛（Fo）才能全部消除。 稱讚不會生起歡喜，譏諷也不會生氣， 沒有阻礙也沒有妨害，行走在世間如同清風。 來者是世間的導師，最偉大的大法王， 善於理解甚深的佛法，明白第一義諦。 常常宣說中道之法，言語遠離取捨， 佛法的語句最為寂靜，遠離一切執著。 智慧積累了無我的境界，是最殊勝的大福德聚集， 善逝（Shan Shi）是世間的解脫者，來者具有無邊的相好。 佛的身軀如同須彌山（Xu Mi Shan），高大顯赫無與倫比， 也像尼俱陀樹（Ni Ju Tuo），上下都非常勻稱； 他的顏色如同真金，光芒四射而燦爛， 清凈得如同玻璃，又像秋天的滿月； 頭頂圓潤如同傘蓋，頭髮烏黑而泛著青色； 髮髻的紋路如同海螺，每一個都向右旋轉； 面容的相貌如同……'
【English Translation】 English version The birds fly, sing, and gather together, Men and women are all very happy, wearing unusual and solemn attire; The blind regain their sight, the deaf regain their hearing, The mute are able to speak, and the confused regain right mindfulness; All who are ugly and coarse become beautiful in appearance, All who are unkind give rise to compassion. Who is it that walks in the world, initiating such miraculous powers? This is the most supreme thing; mother, please tell me quickly.'
At that time, the wet nurse answered Bao Shou Tong Zi (Treasure-endowed Youth), speaking the following gatha:
'The treasure of merit appears, pure and inconceivable, Purity is the most supreme conduct, without defilement, increase, or decrease. The World Honored One (Shi Zun) is the eye of beings, regarding beings as his own kin, Transforming and acting in the world, without discrimination between near and far. Appearing to beg for food, not dwelling in the appearances of the world, Not tainted by the laws of the world, like a lotus flower in water. Able to cut off the doubts of beings, compassion constantly benefits all things, All the sufferings of beings, only the Buddha (Fo) can completely eliminate. Praise does not give rise to joy, slander does not give rise to anger, Without obstruction and without hindrance, walking in the world like a clear breeze. The one who comes is the teacher of the world, the most supreme Dharma King, Skilled in understanding the profound Dharma, clearly understanding the first principle. Constantly speaking the Middle Way, words are apart from taking and rejecting, The phrases of the Dharma are most tranquil, far from all attachments. Wisdom accumulates the aspect of no-self, the most supreme gathering of great blessings, The Well-Gone One (Shan Shi) is the world's liberator, the one who comes possesses boundless marks. The Buddha's body is like Mount Sumeru (Xu Mi Shan), tall, prominent, and unparalleled, Also like the Banyan tree (Ni Ju Tuo), top and bottom are all proportionate; His color is like true gold, shining and radiant, Pure like glass, and like the full moon in autumn; The crown of his head is round like a canopy, his hair is black and bluish-green; The whorls of his hair are like conch shells, each one spiraling to the right; The appearance of his face is like...'
滿月， 湛然而清凈； 眉間之白毫， 右旋而宛轉； 兩目如青蓮， 光瑩善觀察； 唇妙頻婆果， 齒白正齊密； 舌相如蓮葉， 長廣覆面門； 鼻高而修直， 額廣而平正； 兩眉色紺青， 延袤及於耳； 兩耳極端正， 輪朵垂至肩； 如來梵音聲， 清亮如頻伽， 美妙復柔軟， 眾生聞者喜。 所有緊那羅， 孔雀鵝鸚鵡， 鴝鵒拘枳羅， 拘那羅鴛鴦， 𡁠母多命命， 如是等音聲， 及彼諸天樂， 一切美妙聲， 皆不及如來， 於十六分中， 不及於一分。 項細復圓滿， 兩臂而𦟛直； 二手指纖長， 具輪螺等相， 軟如兜羅綿， 甲妙赤銅色； 胸臆廣平正， 臍輪而深密； 陰藏若馬王， 藏覆而不現； 乃至二足下， 其色如紅蓮， 平滿復柔軟， 具千輻輪紋， 及與鉤幢等。 如是諸相備， 百福悉裝嚴。 具力大丈夫， 一切世間師， 常作師子吼， 說于不二法。 所出諸言辭， 真實無差忒， 愛語復柔順， 眾生聞者喜。 覺悟諸眾生， 應根而啓發， 有義利功德， 為最上第一。 具如是裝嚴， 名為佛世尊， 十方世界中，
【現代漢語翻譯】 現代漢語譯本 滿月一般，澄澈而清凈； 眉間那道白毫，向右旋轉，婉轉動人； 雙眼如同青蓮花，光彩照人，善於觀察； 嘴唇美妙如同頻婆果（一種紅色水果），牙齒潔白、端正、緊密； 舌頭寬廣如蓮葉，能夠覆蓋整個面部； 鼻子高鋌而修長筆直，額頭寬闊而平整； 雙眉顏色紺青色，延伸至耳朵； 雙耳極其端正，耳輪和耳垂垂至肩膀； 如來的梵音，清亮如同頻伽鳥（妙音鳥）， 美妙而又柔和，眾生聽聞後心生歡喜。 所有緊那羅（天樂神），孔雀、鵝、鸚鵡， 鴝鵒、拘枳羅鳥，拘那羅鳥、鴛鴦， 𡁠母多鳥、命命鳥，像這些鳥的音聲， 以及那些天上的音樂，一切美妙的聲音， 都比不上如來音聲的十六分之一， 甚至連一分都比不上。頸項纖細而圓滿， 雙臂修長而伸直；兩手指纖細修長， 具備輪相、螺紋等吉祥之相，柔軟如同兜羅綿（一種柔軟的棉花）， 指甲美麗，呈現赤銅色；胸膛寬廣而平正， 肚臍深陷而緊密；陰藏如同馬王一般， 隱藏覆蓋而不顯露；乃至雙足之下， 其顏色如同紅蓮花，平坦飽滿而柔軟， 具備千輻輪紋，以及鉤、幢等吉祥紋樣。 像這樣諸種妙相完備，以百種福德莊嚴自身。 具備力量的大丈夫，是一切世間的導師， 常常發出獅子吼，宣說不二之法。 所說的一切言辭，真實不虛，沒有差錯， 言語慈愛而柔順，眾生聽聞後心生歡喜。 覺悟各種眾生，根據他們的根器而啓發他們， 所說具有義利和功德，是最上第一的。 具備如此莊嚴之相，被稱為佛世尊， 在十方世界中，
【English Translation】 English version Like a full moon, clear and pure; The white hair between the eyebrows, spirals to the right, gentle and graceful; Eyes like blue lotus flowers, bright and observant; Lips as wonderful as the bimba fruit (a red fruit), teeth white, straight, and close together; Tongue as broad as a lotus leaf, long enough to cover the entire face; Nose high and straight, forehead broad and flat; Eyebrows dark blue, extending to the ears; Ears extremely upright, lobes reaching to the shoulders; The Tathagata's Brahma voice, clear as a Kalavinka bird (a bird with a beautiful voice), Beautiful and soft, bringing joy to all who hear it. All the Kinnaras (celestial musicians), peacocks, geese, parrots, Mynas, Kokila birds, Kunala birds, mandarin ducks, Jivamjivaka birds, Mandhatar birds, such sounds, And the music of the heavens, all beautiful sounds, Are not equal to one-sixteenth of the Tathagata's voice, Not even one part. Neck slender and round, Arms long and straight; fingers slender and long, Possessing auspicious marks such as wheels and conches, soft as cotton, Nails beautiful, the color of red copper; chest broad and flat, Navel deep and close; genitals like a horse king, Hidden and covered, not visible; even the soles of the feet, Their color like red lotus flowers, flat, full, and soft, Possessing thousand-spoked wheel marks, as well as hooks, banners, and other auspicious symbols. Thus, with all these marks complete, adorned with hundreds of blessings. A great man of strength, a teacher of all the world, Constantly roars like a lion, proclaiming the non-dual Dharma. All the words spoken are true and without error, Loving and gentle speech, bringing joy to all who hear it. Enlightening all beings, inspiring them according to their capacities, With meaning, benefit, and merit, the highest and foremost. Possessing such adornments, called the Buddha, the World Honored One, In the ten directions of the world,
凡聖無有比。」
爾時寶授童子，得聞乳母說是伽陀讚歎佛已，即白母言：「云何令我得見於佛？」
佛知其意，速往宮門現身而立。乳母指言：「斯即是佛。」寶授童子乃于殿上遙見世尊，舉手頂禮即作是念：
「若有眾生睹見如來如是具足功德之相，不發大菩提心者難得己利。」又復思惟：「經于百千俱胝劫中難遇于佛，我今值遇甚為希有。當舍此身而為供養。」是時童子手持千葉金蓮，即于殿上投身而下。時彼童子佛力所持，住于空中，捧以金蓮用獻于佛。是時金蓮離童子手，乃于佛上虛空之中變成花蓋，眾寶嚴飾殊妙第一。
爾時寶授童子即于空中向佛合掌，說伽陀曰：
「我所獻蓮花， 不為斷煩惱， 及於一切法， 唯為佛菩提。 如菩提不生， 非有亦非無， 非取亦非舍， 我從佛現化。 非愚迷所著， 相與無相等， 我離一切相， 供養佛世尊。 所獲諸功德， 亦離一切相， 今奉獻此花， 不願證二乘， 以彼第一乘。 常轉于佛剎。」
爾時尊者大目乾連侍佛之右，見是事已，即說伽陀問寶授童子曰：
「如是釋迦佛， 汝信重供養； 汝何心顛倒， 云菩提不生？」
爾時寶授答尊者大目乾連，
【現代漢語翻譯】 現代漢語譯本 『凡人和聖人之間沒有可比性。』
當時，寶授童子聽了他的乳母說完這首讚歎佛的伽陀后，就對乳母說：『怎樣才能讓我見到佛呢？』
佛知道他的心意，迅速來到宮門，顯現身形站立在那裡。乳母指著佛說：『那位就是佛。』寶授童子於是在殿上遙遙地看見了世尊，舉起手來頂禮，心中這樣想：
『如果有眾生看見如來這樣具足功德的相貌，而不發起大菩提心，就很難得到自己的利益。』他又思惟：『經歷百千俱胝劫中都難以遇到佛，我今天遇到佛，真是非常稀有。應當捨棄這個身體來作為供養。』當時童子手持千葉金蓮，就在殿上縱身跳下。這時，那童子被佛力所加持，停留在空中，捧著金蓮用來獻給佛。當時金蓮離開了童子的手，就在佛上方的虛空中變成花蓋，用各種珍寶裝飾，非常美妙。
當時，寶授童子在空中向佛合掌，說了伽陀：
『我所獻的蓮花，不是爲了斷除煩惱，以及對於一切法，只是爲了佛的菩提。如菩提不生不滅，非有也非無，非取也非舍，我從佛的示現變化而來。不是愚昧迷惑所執著的，相與無相相等，我遠離一切相，供養佛世尊。所獲得的各種功德，也遠離一切相，現在奉獻這朵花，不希望證得二乘，而是以那第一乘，常在佛剎中運轉。』
當時，尊者大目乾連（Mahāmaudgalyāyana）侍立在佛的右邊，見到這件事後，就說了伽陀問寶授童子說：
『像這樣對釋迦佛（Śākyamuni）如此信重供養，你為何心意顛倒，說菩提不生呢？』
當時寶授童子回答尊者大目乾連（Mahāmaudgalyāyana）：
【English Translation】 English version 『There is no comparison between ordinary beings and sages.』
At that time, the Bodhisattva-child Ratna-dāyin, having heard his nursemaid praise the Buddha with this gāthā, immediately said to his mother, 『How can I be allowed to see the Buddha?』
The Buddha, knowing his intention, quickly went to the palace gate and stood there, revealing his form. The nursemaid pointed and said, 『That is the Buddha.』 The Bodhisattva-child Ratna-dāyin then saw the World-Honored One from afar in the palace hall, raised his hands in reverence, and thought to himself:
『If there are sentient beings who see the Tathāgata (如來) [Thus Come One] with such complete and virtuous characteristics, and do not generate the great Bodhicitta (菩提心) [mind of enlightenment], it will be difficult for them to obtain their own benefit.』 He further contemplated, 『It is difficult to encounter a Buddha even in hundreds of thousands of kotis (俱胝) [hundreds of millions] of kalpas (劫) [eons], and I have encountered one today, which is extremely rare. I should abandon this body as an offering.』 At that time, the child held a thousand-petaled golden lotus in his hand and jumped down from the palace hall. Then, that child, supported by the Buddha's power, remained in the air, holding the golden lotus to offer to the Buddha. At that time, the golden lotus left the child's hand and transformed into a flower canopy in the sky above the Buddha, adorned with various treasures, supremely wonderful.
At that time, the Bodhisattva-child Ratna-dāyin, in the air, joined his palms towards the Buddha and spoke this gāthā:
『The lotus flower I offer is not for cutting off afflictions, nor for all dharmas (法) [teachings], but only for the Bodhi (菩提) [enlightenment] of the Buddha. As Bodhi is neither born nor extinguished, neither existent nor non-existent, neither taken nor abandoned, I am manifested and transformed from the Buddha. Not attached to ignorance and delusion, form and formlessness are equal, I am apart from all forms, offering to the Buddha, the World-Honored One. The merits and virtues I have obtained are also apart from all forms, now I offer this flower, not wishing to attain the Two Vehicles, but with that Supreme Vehicle, constantly turning in the Buddha-land.』
At that time, the Venerable Mahāmaudgalyāyana (大目乾連) [one of the Buddha's foremost disciples], attending to the right of the Buddha, having seen this event, spoke this gāthā and asked the Bodhisattva-child Ratna-dāyin:
『Like this Śākyamuni (釋迦佛) [historical Buddha], you believe and greatly revere and offer; why is your mind inverted, saying that Bodhi is unborn?』
At that time, the Bodhisattva-child Ratna-dāyin answered the Venerable Mahāmaudgalyāyana (大目乾連):
說伽陀曰：
「諸法本不生， 所施空無為， 法性本如是， 云何有所生？ 圓頂被袈裟， 住于羅漢相， 如不能知空， 佛智何能了？ 汝若有妄想， 供養俱胝佛， 雖供如是佛， 實為非供養。 尊者至於今， 猶不斷妄想， 汝心當云何， 無相稱有相？」
爾時尊者大目乾連復謂童子曰：「如來不證無上正等正覺耶？亦不說法耶？」
寶授童子曰：「夫大智者不住菩提相、不住如來相，諸法性無為，法本無有生。若如是了知，是即知法性。不驚不怖，舍離親疏，無來無去，無行無相；不住佛法，不住緣覺法，不住聲聞法，亦不住貪法。不住瞋法，不住癡法，乃至不住愚迷眾生無明煩惱等法，亦復不住有色無色、有想無想、有相無相、清凈不清凈，及身口意、平等不平等；一切諸法皆無所住。」
爾時尊者大目乾連又復問言：「寶授童子！如來於阿耨多羅三藐三菩提莫有所證耶？」
童子言：「不也。若有所證，即住如來相、住菩提相、住解脫相。若住是相，即為愚迷。」
大目乾連言：「童子！我亦無相，汝謂有相。」大目乾連又復告言：「童子！我前所問為俗諦故。」
童子言：「大目乾連！一切眾生愚迷虛妄，乃生諸根不
【現代漢語翻譯】 現代漢語譯本： 說伽陀（Gatha，偈頌）曰： 『諸法（Dharmas，一切事物和現象）本不生，所施（offering，佈施）空無為， 法性（Dharmata，法的本性）本如是，云何有所生？ 圓頂被袈裟（Kasaya，僧侶的法衣），住于羅漢（Arhat，已證悟的聖者）相， 如不能知空（Sunyata，空性），佛智（Buddha-jnana，佛的智慧）何能了？ 汝若有妄想（Vikalpa，虛妄分別），供養俱胝（Koti，數量單位，意為千萬）佛， 雖供如是佛，實為非供養。 尊者至於今，猶不斷妄想， 汝心當云何，無相稱有相？』 爾時尊者大目乾連（Mahamaudgalyayana，佛陀的著名弟子，以神通著稱）復謂童子曰：『如來（Tathagata，佛的稱號之一）不證無上正等正覺（Anuttara-samyak-sambodhi，無上的、正確的、平等的覺悟）耶？亦不說法（Dharma，佛法）耶？』 寶授童子曰：『夫大智者不住菩提（Bodhi，覺悟）相、不住如來相，諸法性無為，法本無有生。若如是了知，是即知法性。不驚不怖，舍離親疏，無來無去，無行無相；不住佛法，不住緣覺（Pratyekabuddha，獨覺佛）法，不住聲聞（Sravaka，聽聞佛法而修行證果的弟子）法，亦不住貪法。不住瞋法，不住癡法，乃至不住愚迷眾生無明（Avidya，無明）煩惱等法，亦復不住有色無色、有想無想、有相無相、清凈不清凈，及身口意、平等不平等；一切諸法皆無所住。』 爾時尊者大目乾連又復問言：『寶授童子！如來於阿耨多羅三藐三菩提莫有所證耶？』 童子言：『不也。若有所證，即住如來相、住菩提相、住解脫（Moksha，解脫）相。若住是相，即為愚迷。』 大目乾連言：『童子！我亦無相，汝謂有相。』大目乾連又復告言：『童子！我前所問為俗諦（Samvriti-satya，世俗諦）故。』 童子言：『大目乾連！一切眾生愚迷虛妄，乃生諸根不
【English Translation】 English version: He spoke in Gatha (Gatha, verse): 『All Dharmas (Dharmas, all things and phenomena) are fundamentally unproduced, what is offered (offering, alms-giving) is empty and unconditioned, The Dharmata (Dharmata, the nature of Dharma) is fundamentally such, how can there be any production? With shaven head and wearing the Kasaya (Kasaya, a monk's robe), abiding in the appearance of an Arhat (Arhat, an enlightened saint), If one cannot understand Sunyata (Sunyata, emptiness), how can one comprehend the Buddha-jnana (Buddha-jnana, the wisdom of the Buddha)? If you have Vikalpa (Vikalpa, false discrimination), offering to Koti (Koti, a unit of measurement, meaning ten million) Buddhas, Although offering to such Buddhas, it is in reality not an offering. Venerable one, even now, you still have not ceased false discrimination, What should your mind be like, calling the formless as having form?』 At that time, the Venerable Mahamaudgalyayana (Mahamaudgalyayana, a famous disciple of the Buddha, known for his supernatural powers) again said to the youth: 『Did the Tathagata (Tathagata, one of the titles of the Buddha) not realize Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, correct, and equal enlightenment)? Does he not teach the Dharma (Dharma, the Buddha's teachings)?』 The Jewel-endowed Youth said: 『Those of great wisdom do not abide in the appearance of Bodhi (Bodhi, enlightenment), nor do they abide in the appearance of the Tathagata. The nature of all Dharmas is unconditioned, and the Dharma is fundamentally unproduced. If one understands in this way, that is understanding the nature of Dharma. Without surprise or fear, abandoning closeness and distance, without coming or going, without action or appearance; not abiding in the Buddha Dharma, not abiding in the Pratyekabuddha (Pratyekabuddha, solitary Buddha) Dharma, not abiding in the Sravaka (Sravaka, disciples who hear the Buddha's teachings and practice to attain enlightenment) Dharma, nor abiding in greed. Not abiding in hatred, not abiding in delusion, even not abiding in the ignorance (Avidya, ignorance) and afflictions of foolish and deluded beings, nor abiding in form or formlessness, thought or no-thought, form or formlessness, purity or impurity, and body, speech, and mind, equality or inequality; all Dharmas have no abiding place.』 At that time, the Venerable Mahamaudgalyayana again asked: 『Jewel-endowed Youth! Did the Tathagata not realize anything in Anuttara-samyak-sambodhi?』 The youth said: 『No. If there were something realized, that would be abiding in the appearance of the Tathagata, abiding in the appearance of Bodhi, abiding in the appearance of Moksha (Moksha, liberation). If one abides in these appearances, that is foolishness and delusion.』 Mahamaudgalyayana said: 『Youth! I also have no appearance, but you say I have appearance.』 Mahamaudgalyayana again said: 『Youth! My previous question was for the sake of Samvriti-satya (Samvriti-satya, conventional truth).』 The youth said: 『Mahamaudgalyayana! All beings are foolish and deluded, thus producing the various roots of
能調適。」
大目乾連言：「若眾生具足虛妄者，法亦虛妄。若虛妄者，汝云何說？」
童子言：「大目乾連！說法無相，是名說法。如是說者，無有所至亦無所證，亦無所知亦無所見。」
大目乾連言：「童子！若如是者，汝今何故供養如來？」
童子言：「大目乾連！汝若如是，見如來相、見施者相。」
時大目乾連聞童子言已，默然而住。
爾時童子又復告言：「大目乾連！若復眾生見有是相者，不能解脫、不得己利，遠離如來寂靜涅槃，必當發趣聲聞乘也。」
爾時大目乾連說伽陀曰：
「童子雖年幼， 智慧如大海， 經于幾多時， 學成無生法。」
爾時寶授童子答大目乾連，說伽陀曰：
「所學即非學， 一切學無性， 大智如是學， 我學亦如是。 汝之所問我， 著于眾生相， 眾生本無相， 諸法不可得。 說有菩提相， 愚迷非正見； 尊者今云何， 猶住于諸見？ 智者于諸見， 一切悉清凈， 佛法愚迷法， 及彼種種法， 如是觀皆空， 是知諸法性。 若住有無相， 求證菩提者， 法本非有無， 菩提云何得？ 說法無邊際， 眾生亦如是， 不住差別相， 斯
【現代漢語翻譯】 現代漢語譯本 能調適。'
大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）問：'如果眾生都充滿虛妄，那麼佛法也是虛妄的。如果是虛妄的，你又怎麼說呢？'
童子說：'大目乾連！宣說佛法是沒有固定相狀的，這才是真正的說法。這樣說法的人，沒有到達之處，也沒有證得之果，既沒有所知，也沒有所見。'
大目乾連問：'童子！如果像你說的這樣，那你現在為什麼還要供養如來（Tathāgata，佛的稱號之一）呢？'
童子說：'大目乾連！如果你這樣問，就說明你執著于如來的外相，也執著于施捨者的外相。'
當時，大目乾連聽了童子的話后，沉默不語。
這時，童子又說：'大目乾連！如果眾生執著于這些表面的相狀，就不能得到解脫，不能獲得真正的利益，會遠離如來寂靜的涅槃（Nirvana，佛教修行的最終目標，指脫離輪迴后的寂滅狀態），必定會走向聲聞乘（Śrāvakayāna，小乘佛教，以自我解脫為目標）。'
當時，大目乾連說了偈語：
'童子雖然年紀小，智慧卻像大海一樣深廣，經過多少時間，才學會這無生之法。'
這時，寶授童子回答大目乾連，說了偈語：
'所學的並非真正的學問，一切學問的本質都是空性的。大智慧的人是這樣學習的，我的學習也是如此。你問我的問題，是執著于眾生的表相，而眾生本來就沒有固定的相狀，一切諸法都是不可得的。說有菩提（Bodhi，覺悟）的相狀，那是愚昧迷惑，不是正確的見解。尊者你現在怎麼樣了，為什麼還執著于各種見解呢？智者對於各種見解，一切都清凈無染。佛法、愚昧之法，以及種種其他的法，這樣觀察都是空性的，這就是了解諸法的真性。如果執著于有和無的相狀，想要證得菩提，而法的本質既非有也非無，菩提又怎麼能夠得到呢？說法的邊際是無盡的，眾生也是如此，不執著於差別之相，這'
【English Translation】 English version can be adjusted.'
Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) said, 'If beings are full of falsehood, then the Dharma is also false. If it is false, how do you explain it?'
The boy said, 'Mahāmaudgalyāyana! Speaking the Dharma is without characteristics, that is called speaking the Dharma. One who speaks in this way has nowhere to arrive, nothing to attain, nothing to know, and nothing to see.'
Mahāmaudgalyāyana said, 'Boy! If it is as you say, then why do you now make offerings to the Tathāgata (one of the titles of the Buddha)?'
The boy said, 'Mahāmaudgalyāyana! If you ask in this way, it shows that you are attached to the form of the Tathāgata and also attached to the form of the giver.'
At that time, Mahāmaudgalyāyana, having heard the boy's words, remained silent.
Then the boy again said, 'Mahāmaudgalyāyana! If beings are attached to these superficial characteristics, they cannot be liberated, cannot obtain true benefit, and will be far from the Tathāgata's peaceful Nirvana (the ultimate goal of Buddhist practice, referring to the state of extinction after liberation from reincarnation), and will surely proceed towards the Śrāvakayāna (the Hearer Vehicle, also known as the Small Vehicle, which aims at self-liberation).'
At that time, Mahāmaudgalyāyana spoke a gatha (verse):
'Although the boy is young, his wisdom is like a vast ocean. After how much time has he learned this Dharma of non-arising?'
At that time, Treasure-endowed Boy answered Mahāmaudgalyāyana, speaking a gatha:
'What is learned is not true learning, the essence of all learning is emptiness. The greatly wise learn in this way, and my learning is also like this. Your question to me is attached to the appearance of beings, but beings originally have no fixed appearance, and all dharmas are unattainable. To say there is an appearance of Bodhi (enlightenment) is foolish and deluded, not a correct view. Venerable one, how is it that you still dwell in various views? The wise are pure from all views. The Buddha Dharma, the Dharma of delusion, and all kinds of other dharmas, observing them in this way, all are empty, and this is knowing the nature of all dharmas. If one dwells in the appearance of existence and non-existence, seeking to attain Bodhi, but the essence of Dharma is neither existence nor non-existence, how can Bodhi be attained? The boundary of speaking the Dharma is endless, and beings are also like this, not dwelling in the appearance of difference, this'
即名涅槃。 如是行輪迴， 師資無所有， 此無相法中， 智者不迷惑。 愚迷言得證， 彼皆住輪迴， 無明轉增長， 是即為魔著。 安坐菩提場， 為示俗諦故， 諸佛之所證， 非俗非寂靜。 菩提不可說， 遠離見非見， 若見如是實， 彼能解妙法。」
爾時尊者舍利弗白佛言：「世尊！此寶授童子，從於何時於法修行？」
佛言：「舍利弗！我初發阿耨多羅三藐三菩提心時，此寶授童子已證無生法忍經三百千劫。
「又，舍利弗！我于往昔燃燈佛處得授記時，我初證得無生法忍；寶授童子于彼法中為大菩薩，解空第一。」
舍利弗復白佛言：「世尊！寶授菩薩何因何緣，經如是時不證阿耨多羅三藐三菩提？」
佛告舍利弗：「汝將此義自問寶授菩薩，必為汝說。」
時舍利弗承佛聖旨，即伸問言寶授菩薩言：「今云何不成佛耶？」
寶授菩薩言：「尊者！阿耨多羅三藐三菩提不可得故，由是我不成佛。」
舍利弗言：「寶授菩薩！于意云何？如來成佛，莫有相耶？」
寶授菩薩言：「如來若於菩提有所證者即是取相，若取相者即是妄想。」
舍利弗言：「寶授菩薩！汝從爾來住何忍何行，復以何法
【現代漢語翻譯】 現代漢語譯本 即名為涅槃（Nirvana）。 如此行於輪迴（Samsara），既無師長也無資助， 在這無相之法中，智者不會迷惑。 愚昧之人說自己證悟，他們都住在輪迴之中， 無明（Avidya）輾轉增長，這就是被魔所纏縛。 安坐于菩提場（Bodhimanda），爲了開示世俗諦（Samvriti-satya）的緣故， 諸佛所證悟的境界，既非世俗也非寂靜。 菩提（Bodhi）不可言說，遠離了見與非見， 若能如實地見到這些，他就能理解這微妙之法。 爾時，尊者舍利弗（Sariputra）對佛說：『世尊！這位寶授童子（Ratnadatta），是從什麼時候開始修習佛法的呢？』 佛說：『舍利弗！我最初發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）的時候，這位寶授童子已經證得無生法忍（Anutpattika-dharma-ksanti）經歷了三百千劫。』 『而且，舍利弗！我過去在燃燈佛（Dipankara Buddha）處得到授記的時候，我最初證得了無生法忍；寶授童子在那時的大法中是一位大菩薩，在理解空性（Sunyata）方面是第一。』 舍利弗又對佛說：『世尊！寶授菩薩因為什麼原因，經歷了這麼長的時間還沒有證得阿耨多羅三藐三菩提呢？』 佛告訴舍利弗：『你把這個問題親自去問寶授菩薩，他一定會為你解答。』 當時，舍利弗承蒙佛的聖旨，就向寶授菩薩問道：『您為什麼至今還沒有成佛呢？』 寶授菩薩說：『尊者！因為阿耨多羅三藐三菩提是不可得的，所以我才沒有成佛。』 舍利弗說：『寶授菩薩！您認為如何？如來（Tathagata）成佛，難道沒有相嗎？』 寶授菩薩說：『如來如果對於菩提有所證得，那就是執著于相，如果執著于相，那就是妄想。』 舍利弗說：『寶授菩薩！您從那時以來住在什麼忍，修什麼行，又以什麼法』
【English Translation】 English version That is called Nirvana. Thus, proceeding in Samsara (cycle of rebirth), without teacher or support, In this Dharma (teaching) of no-form, the wise are not deluded. The foolish claim to have attained enlightenment; they all dwell in Samsara, Ignorance (Avidya) increases and grows; that is being possessed by Mara (demon). Sitting peacefully at the Bodhimanda (place of enlightenment), to reveal the conventional truth (Samvriti-satya), What the Buddhas have realized is neither conventional nor quiescent. Bodhi (enlightenment) is inexpressible, beyond seeing and not-seeing, If one sees such reality, he can understand the wonderful Dharma. At that time, the Venerable Sariputra (Sariputra) said to the Buddha: 'World Honored One! When did this Ratnadatta (Ratnadatta) begin to practice the Dharma?' The Buddha said: 'Sariputra! When I first generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment), this Ratnadatta had already attained Anutpattika-dharma-ksanti (the patience with the unborn nature of phenomena) for three hundred thousand kalpas.' 'Moreover, Sariputra! When I received the prediction from Dipankara Buddha (Dipankara Buddha) in the past, I first attained Anutpattika-dharma-ksanti; Ratnadatta was a great Bodhisattva in that Dharma, foremost in understanding Sunyata (emptiness).' Sariputra again said to the Buddha: 'World Honored One! For what reason has Ratnadatta Bodhisattva not attained Anuttara-samyak-sambodhi after such a long time?' The Buddha told Sariputra: 'You should ask Ratnadatta Bodhisattva about this matter yourself; he will surely explain it to you.' At that time, Sariputra, receiving the Buddha's holy instruction, immediately asked Ratnadatta Bodhisattva: 'Why have you not yet become a Buddha?' Ratnadatta Bodhisattva said: 'Venerable one! Because Anuttara-samyak-sambodhi is unattainable, that is why I have not become a Buddha.' Sariputra said: 'Ratnadatta Bodhisattva! What do you think? When the Tathagata (Tathagata) becomes a Buddha, is there no form?' Ratnadatta Bodhisattva said: 'If the Tathagata has attained something in Bodhi, that is attachment to form; if there is attachment to form, that is delusion.' Sariputra said: 'Ratnadatta Bodhisattva! Since then, in what patience do you dwell, what practice do you cultivate, and by what Dharma'
化度平等？」
寶授菩薩言：「我於一法而尚不住，何況有四？舍利弗！汝勿謂我有法說耶？證菩提耶？是如來耶？得解脫耶？」
舍利弗言：「希有善男子！若能於法如是了知，汝向于佛宜可出家。」
爾時寶授菩薩說伽陀曰：
「諸有出家者， 多著出家相， 心妄想迷惑， 稱謂有所得。 執見於事法， 修行佈施因， 欲求無為果， 所證即有為。 不了無相地， 見有生不生， 得與無得相， 謂得甘露味。 是人于佛法， 乃名破法者， 如來釋師子， 說法寂無相。 不住心非心， 不住性無性， 若見如是說， 是即見佛說。 若見有相者， 斯人眼非凈， 我見非解脫， 智者不應行。 我見即愚迷， 執見有常相， 以自有相見， 謂得於涅槃。 不識夢幻性， 及背空無相， 佛說如是人， 是大無智慧。 又復調諸根， 持戒著禪定， 起于妄想心， 住相迷求果。 此則法中賊， 智者應當知， 以斯種種法， 我出家何益？ 法界本湛然， 諸法無分別， 譬如山響等， 智者不見相。 當住于如如， 無別有性相， 若瞭如是法， 何住出家相？」
【現代漢語翻譯】 現代漢語譯本 『如何化度眾生才能平等呢？』
寶授菩薩說：『我對於一個法尚且不住著，更何況有四種化度方式呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你不要認為我說有法可說，或者我證得了菩提（bodhi，覺悟），或者我是如來（Tathāgata，佛陀的稱號之一），或者我得到了解脫。』
舍利弗（Śāriputra）說：『真是稀有啊，善男子！如果能對法有這樣的了知，你應當去佛那裡出家。』
當時，寶授菩薩說了以下伽陀（Gāthā，偈頌）：
『那些出家的人， 大多執著于出家的表相， 心中充滿妄想迷惑， 聲稱自己有所得。 執著於事物和法， 修行佈施等行為， 想要追求無為的果， 但所證得的卻是「有為」。 不瞭解無相的真諦， 卻認為有生有滅， 執著于得與無得的表相， 自以為得到了甘露的滋味。 這樣的人在佛法中， 可以稱作是破壞佛法的人， 如來（Tathāgata）釋迦獅子（Śākya-siṃha，佛陀的稱號）， 所說的法是寂靜無相的。 不住著於心或非心， 不住著于自性或無自性， 如果能這樣理解佛法， 那就是真正理解了佛陀所說。 如果只看到表相， 那麼這人的眼睛是不清凈的， 我所見的並非解脫， 有智慧的人不應那樣做。 我見即是愚癡迷惑， 執著於事物有恒常不變的相， 以這種有相的見解， 自以為證得了涅槃（Nirvāṇa，寂滅）。 不認識夢幻的虛幻性， 並且背離空和無相的真理， 佛說這樣的人， 是沒有大智慧的人。 又或者調伏諸根， 持戒修行禪定， 卻生起妄想心， 執著于表相而迷惑地追求果報。 這些人是佛法中的盜賊， 有智慧的人應當明白， 因為這些種種的執著， 我出家又有什麼益處呢？ 法界原本就是清凈湛然的， 諸法之間沒有分別， 譬如山谷的迴響等， 有智慧的人不會執著于表相。 應當安住于如如不動的真理， 沒有差別性的存在， 如果明白了這樣的法， 又何必執著于出家的表相呢？』
【English Translation】 English version 『How can one transform beings with equality?』
The Bodhisattva Precious Endowment said, 『I do not abide in even one dharma, how much less in four? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Do not think that I have a dharma to speak, or that I have attained bodhi (awakening), or that I am a Tathāgata (one of the titles of the Buddha), or that I have obtained liberation.』
Śāriputra (Śāriputra) said, 『It is rare, O good man! If one can understand the dharma in this way, you should go forth from home to the Buddha.』
At that time, the Bodhisattva Precious Endowment spoke the following Gāthā (verse):
『Those who have gone forth from home, Mostly cling to the appearance of renunciation, Their minds are deluded by false thoughts, Claiming to have attained something. Clinging to things and dharmas, Practicing giving and other deeds, Desiring to seek the fruit of non-action, But what they attain is 「conditioned」. Not understanding the ground of no-appearance, They see birth and non-birth, Clinging to the appearance of gain and no-gain, They think they have tasted the flavor of nectar. Such a person in the Buddha-dharma, Is called a destroyer of the Dharma, The Tathāgata Śākya-siṃha (one of the titles of the Buddha), Speaks the Dharma as silent and without appearance. Not abiding in mind or non-mind, Not abiding in nature or no-nature, If one sees it spoken thus, That is seeing the Buddha』s speech. If one sees with appearances, That person』s eyes are not pure, What I see is not liberation, The wise should not act that way. My view is ignorance and delusion, Clinging to the view of permanence, With this view of self-appearance, They think they have attained Nirvāṇa (cessation). Not recognizing the nature of dreams and illusions, And turning away from emptiness and no-appearance, The Buddha says such a person, Is without great wisdom. Furthermore, subduing the senses, Holding precepts and clinging to meditation, Arousing a mind of false thoughts, Clinging to appearances and seeking fruit in delusion. These are thieves in the Dharma, The wise should know this, Because of these various attachments, What benefit is there in my renunciation? The Dharma-realm is originally pure and still, All dharmas are without distinction, Like the echo in the mountains, The wise do not see appearances. One should abide in Suchness (tathatā), unmoving, Without separate nature or appearance, If one understands such a Dharma, Why cling to the appearance of renunciation?』
爾時妙吉祥菩薩告寶授菩薩言：「云何說為菩提？」
寶授菩薩言：「離諸語言，名為菩提。」
妙吉祥言：「汝當云何作如是說？」
寶授菩薩言：「法本無言，故作是說。」
妙吉祥言：「為初地菩薩當何所說？令云何學？」
寶授菩薩言：「當如是說。不斷貪慾瞋恚，不捨愚癡，不斷煩惱乃至五蘊六處等。又復于智慧愚癡不生疑惑，不心念佛、不思惟法、不供養眾亦不持戒。不于朋友而求寂靜，乃至諸難亦不越度。妙吉祥！當爲初地菩薩說如是法，令如是學。于意云何？亦復不應於是諸法而有住相，若住相者是為住法，彼即愚迷起生滅法。若於是法說無疑惑，即於法界知其性也。若能如是了法性者，是得名為說菩提也。妙吉祥！若有菩薩聞斯法已不驚不怖，當知是為得不退轉。」
爾時會中有八苾芻，忽聞說此無相正法，心不愛樂，出於法會，吐血命終，皆墮阿鼻大地獄中。
爾時妙吉祥菩薩白佛言：「世尊！云何此八苾芻聞此正法乃有如是大惡相耶？」
佛言：「妙吉祥！莫作是說。然此苾芻經十千劫，不曾聞法、不近善友，是故今日聞此正法心不愛樂。妙吉祥！此八苾芻當來之世，于阿鼻獄中忽思正法，尋便命終，生兜率陀天為彼天子，或生人間為轉輪
【現代漢語翻譯】 現代漢語譯本 這時，妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）告訴寶授菩薩（Ratnadatta Bodhisattva）說：『如何才能稱之為菩提（Bodhi，覺悟）？』 寶授菩薩說：『遠離一切語言文字，就叫做菩提。』 妙吉祥菩薩說：『你為什麼會這樣說呢？』 寶授菩薩說：『因為法的本質是無法用語言表達的，所以我才這樣說。』 妙吉祥菩薩說：『對於初地菩薩（first-ground Bodhisattva），應當說什麼？讓他們如何修學？』 寶授菩薩說：『應當這樣說：不要斷除貪慾（greed）和瞋恚（hatred），不要捨棄愚癡（ignorance），不要斷除煩惱（afflictions），乃至五蘊（five aggregates）、六處（six sense bases）等等。而且對於智慧（wisdom）和愚癡（ignorance）不要產生疑惑，不要心念佛（Buddha）、不要思惟法（Dharma）、不要供養僧眾（Sangha），也不要持戒（precepts）。不要在朋友中尋求寂靜，乃至各種困難也不要試圖超越。妙吉祥菩薩！應當為初地菩薩宣說這樣的法，讓他們這樣修學。你認為怎麼樣？也不應該對這些法執著于任何表相，如果執著于表相，那就是執著於法，那樣就是愚昧迷惑，生起生滅之法。如果對於這些法沒有疑惑，那就是了解法界的本性。如果能夠這樣了解法性，就可以稱之為宣說菩提。妙吉祥菩薩！如果有菩薩聽聞此法后不驚慌不恐懼，就應當知道他是得到了不退轉（non-retrogression）。』 這時，法會中有八位比丘（bhikshus，佛教出家人），忽然聽到宣說這種無相正法（formless true Dharma），心中不喜愛，離開了法會，吐血而死，都墮入了阿鼻大地獄（Avici Hell）中。 這時，妙吉祥菩薩對佛（Buddha）說：『世尊（World-Honored One）！為什麼這八位比丘聽聞此正法后，反而有如此大的惡報呢？』 佛說：『妙吉祥菩薩！不要這樣說。這八位比丘經歷了十千劫（ten thousand kalpas），不曾聽聞佛法，不親近善友，所以今天聽聞此正法，心中不喜愛。妙吉祥菩薩！這八位比丘在未來的世間，于阿鼻地獄中忽然思念正法，隨即命終，生到兜率陀天（Tushita Heaven）成為那裡的天子，或者生到人間成為轉輪聖王（Chakravartin）。』
【English Translation】 English version At that time, Manjushri Bodhisattva (妙吉祥菩薩, the Bodhisattva of wisdom) said to Ratnadatta Bodhisattva (寶授菩薩): 'How can something be described as Bodhi (菩提, enlightenment)?' Ratnadatta Bodhisattva said: 'Being apart from all languages is called Bodhi.' Manjushri said: 'Why do you make such a statement?' Ratnadatta Bodhisattva said: 'The nature of Dharma (法) is without words, therefore I say this.' Manjushri said: 'What should be said to a first-ground Bodhisattva (初地菩薩)? How should they learn?' Ratnadatta Bodhisattva said: 'It should be said like this: Do not cut off greed (貪慾) and hatred (瞋恚), do not abandon ignorance (愚癡), do not cut off afflictions (煩惱), even the five aggregates (五蘊), the six sense bases (六處), and so on. Furthermore, do not have doubts about wisdom (智慧) and ignorance (愚癡), do not be mindful of the Buddha (佛), do not contemplate the Dharma (法), do not make offerings to the Sangha (眾), and do not uphold precepts (持戒). Do not seek tranquility among friends, and do not try to transcend even the various difficulties. Manjushri! You should speak such Dharma for the first-ground Bodhisattvas, and let them learn in this way. What do you think? One should also not dwell on the appearance of these Dharmas. If one dwells on the appearance, that is dwelling on the Dharma, and that is ignorance and delusion, giving rise to the Dharma of birth and death. If there is no doubt about these Dharmas, then one knows the nature of the Dharma realm. If one can understand the nature of Dharma in this way, it can be called speaking of Bodhi. Manjushri! If there is a Bodhisattva who is not surprised or afraid after hearing this Dharma, you should know that they have attained non-retrogression (不退轉).' At that time, there were eight bhikshus (苾芻, Buddhist monks) in the assembly who, upon suddenly hearing this formless true Dharma (無相正法), did not rejoice in it. They left the assembly, vomited blood, and died, all falling into the Avici Hell (阿鼻大地獄). At that time, Manjushri Bodhisattva said to the Buddha (佛): 'World-Honored One (世尊)! Why did these eight bhikshus have such a great evil consequence after hearing this true Dharma?' The Buddha said: 'Manjushri! Do not say that. These bhikshus, for ten thousand kalpas (十千劫), had never heard the Dharma and had not been close to good friends. Therefore, today, upon hearing this true Dharma, they do not rejoice in it. Manjushri! In the future, these eight bhikshus will suddenly think of the true Dharma in the Avici Hell, and will immediately die and be reborn in the Tushita Heaven (兜率陀天) as gods there, or be reborn in the human realm as Chakravartins (轉輪聖王).'
王。經六十八劫當得承事十那由他佛，于彼劫後有佛出世，號無垢光如來、應供、正等正覺。彼無垢光佛，如我今日住廣嚴城，廣為人天說法授記。時彼天子，天耳遙聞說法授記，即與八萬天子同詣佛所。到佛所已，散眾天花遍廣嚴城，供養瞻禮卻坐一面，白佛言：『世尊！我等隨喜樂聞正法，愿佛為說菩提之行。』時無垢光如來為說正法，便令發起大菩提心。彼諸天子才發心已，應時皆于阿耨多羅三藐三菩提得不退轉。是時廣嚴城中有八萬四千人，亦于阿耨多羅三藐三菩提得不退轉；復有千二百人遠塵離垢得法眼凈。」
爾時世尊告妙吉祥言：「假使菩薩于百千劫修行六波羅蜜無方便慧，不如暫時聞此正法。何以故？聞此正法功德無量，何況愛樂聽受，乃至書寫、受持、讀誦、為他廣說。妙吉祥！若復有人樂求阿羅漢果，及樂求辟支佛者，於此法中不應修學；若樂求阿耨多羅三藐三菩提者，當學此法。」
爾時寶授菩薩知佛世尊及苾芻眾未有食處，乃告乳母：「可於宮中速取食來，用施佛僧。」於是乳母速取百味飲食盛滿一器，授與寶授菩薩。菩薩得食即于佛前發誓愿言：「如來之所說，一切法無盡，斯言真實者，此食亦無盡，乃至苾芻眾，悉令得飽足。」
爾時寶授菩薩即以飲食盛滿一缽，奉
【現代漢語翻譯】 現代漢語譯本：
王。經過六十八劫，應當能夠承事十那由他（Nayuta，極大數目）佛，在那之後的劫數中，有佛出世，名號為無垢光如來、應供、正等正覺。那位無垢光佛，就像我今天住在廣嚴城一樣，廣泛地為人天說法和授記。當時那位天子，用天耳遙遠地聽聞說法和授記，就與八萬天子一同前往佛的住所。到達佛的住所后，散佈各種天花遍滿廣嚴城，供養瞻仰禮拜後退坐在一旁，稟告佛說：『世尊！我們隨喜樂於聽聞正法，希望佛為我們宣說菩提之行。』當時無垢光如來為他們宣說正法，便令他們發起大菩提心。那些天子才發起菩提心，立刻都在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上得到不退轉。這時廣嚴城中有八萬四千人，也在阿耨多羅三藐三菩提上得到不退轉；又有千二百人遠離塵垢，得到清凈的法眼。」
當時世尊告訴妙吉祥（Manjushri，文殊菩薩）說：『假使菩薩在百千劫中修行六波羅蜜（Six Paramitas，六度）而沒有方便智慧，不如暫時聽聞這正法。為什麼呢？聽聞這正法的功德無量，何況是喜愛聽聞、接受奉行，乃至書寫、受持、讀誦、為他人廣泛宣說。妙吉祥！如果有人喜歡追求阿羅漢果，以及喜歡追求辟支佛果，就不應該修學這法；如果喜歡追求阿耨多羅三藐三菩提，就應當學習這法。』
當時寶授菩薩知道佛世尊和比丘（Bhikkhu，出家男眾）僧團還沒有吃飯的地方，就告訴乳母：『可以在宮中快速取來食物，用來佈施佛和僧團。』於是乳母快速取來各種美味飲食盛滿一器皿，交給寶授菩薩。菩薩得到食物后，就在佛前發誓愿說：『如來所說的一切法沒有窮盡，這話是真實的，那麼這食物也沒有窮盡，乃至讓比丘僧團，都能夠得到飽足。』
當時寶授菩薩就用飲食盛滿一缽，奉 English version:
King. After sixty-eight kalpas, he will be able to serve ten nayutas (Nayuta, a very large number) of Buddhas. After that kalpa, a Buddha will appear in the world, named Immaculate Light Tathagata, Arhat, Perfectly Enlightened One. That Immaculate Light Buddha, just as I dwell in Vaisali (Guangyan City) today, widely teaches the Dharma and bestows predictions to humans and devas. At that time, that deva son, hearing the Dharma teaching and prediction from afar with his divine ear, went to the Buddha's place with eighty thousand deva sons. Having arrived at the Buddha's place, they scattered various celestial flowers all over Vaisali, made offerings, paid homage, and sat to one side, saying to the Buddha: 'World Honored One! We rejoice in hearing the True Dharma, and we wish that the Buddha would explain the practice of Bodhi for us.' At that time, the Immaculate Light Tathagata explained the True Dharma to them, causing them to generate the great Bodhi mind. As soon as those deva sons generated the Bodhi mind, they immediately attained non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). At that time, eighty-four thousand people in Vaisali also attained non-retrogression in Anuttara-samyak-sambodhi; and one thousand two hundred people were freed from defilements and attained the pure Dharma eye.'
At that time, the World Honored One said to Manjushri (Manjushri, the Bodhisattva of Wisdom): 'Suppose a Bodhisattva practices the Six Paramitas (Six Paramitas, perfections) for hundreds of thousands of kalpas without skillful wisdom, it is not as good as hearing this True Dharma for a short time. Why? The merit of hearing this True Dharma is immeasurable, let alone loving to hear, accept, and uphold it, even writing, reciting, and widely explaining it to others. Manjushri! If someone delights in seeking the fruit of Arhat, or delights in seeking the fruit of Pratyekabuddha, they should not study this Dharma; if they delight in seeking Anuttara-samyak-sambodhi, they should study this Dharma.'
At that time, Bodhisattva Jewel Bestowal, knowing that the Buddha and the Bhikkhu (Bhikkhu, ordained male monastic) Sangha had no place to eat, said to his wet nurse: 'Quickly bring food from the palace to offer to the Buddha and the Sangha.' Thereupon, the wet nurse quickly brought various delicious foods, filled a vessel, and gave it to Bodhisattva Jewel Bestowal. After receiving the food, the Bodhisattva made a vow before the Buddha, saying: 'The Dharma spoken by the Tathagata is inexhaustible, and if this statement is true, then this food is also inexhaustible, even to the point that the Bhikkhu Sangha will all be satisfied.'
At that time, Bodhisattva Jewel Bestowal filled a bowl with food and offered
【English Translation】 King. After sixty-eight kalpas, he will be able to serve ten nayutas (Nayuta, a very large number) of Buddhas. After that kalpa, a Buddha will appear in the world, named Immaculate Light Tathagata, Arhat, Perfectly Enlightened One. That Immaculate Light Buddha, just as I dwell in Vaisali (Guangyan City) today, widely teaches the Dharma and bestows predictions to humans and devas. At that time, that deva son, hearing the Dharma teaching and prediction from afar with his divine ear, went to the Buddha's place with eighty thousand deva sons. Having arrived at the Buddha's place, they scattered various celestial flowers all over Vaisali, made offerings, paid homage, and sat to one side, saying to the Buddha: 'World Honored One! We rejoice in hearing the True Dharma, and we wish that the Buddha would explain the practice of Bodhi for us.' At that time, the Immaculate Light Tathagata explained the True Dharma to them, causing them to generate the great Bodhi mind. As soon as those deva sons generated the Bodhi mind, they immediately attained non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). At that time, eighty-four thousand people in Vaisali also attained non-retrogression in Anuttara-samyak-sambodhi; and one thousand two hundred people were freed from defilements and attained the pure Dharma eye.' At that time, the World Honored One said to Manjushri (Manjushri, the Bodhisattva of Wisdom): 'Suppose a Bodhisattva practices the Six Paramitas (Six Paramitas, perfections) for hundreds of thousands of kalpas without skillful wisdom, it is not as good as hearing this True Dharma for a short time. Why? The merit of hearing this True Dharma is immeasurable, let alone loving to hear, accept, and uphold it, even writing, reciting, and widely explaining it to others. Manjushri! If someone delights in seeking the fruit of Arhat, or delights in seeking the fruit of Pratyekabuddha, they should not study this Dharma; if they delight in seeking Anuttara-samyak-sambodhi, they should study this Dharma.' At that time, Bodhisattva Jewel Bestowal, knowing that the Buddha and the Bhikkhu (Bhikkhu, ordained male monastic) Sangha had no place to eat, said to his wet nurse: 'Quickly bring food from the palace to offer to the Buddha and the Sangha.' Thereupon, the wet nurse quickly brought various delicious foods, filled a vessel, and gave it to Bodhisattva Jewel Bestowal. After receiving the food, the Bodhisattva made a vow before the Buddha, saying: 'The Dharma spoken by the Tathagata is inexhaustible, and if this statement is true, then this food is also inexhaustible, even to the point that the Bhikkhu Sangha will all be satisfied.' At that time, Bodhisattva Jewel Bestowal filled a bowl with food and offered
獻佛已，告諸苾芻言：「尊者！慈愍我故各各受食。」又復告言：「我所施者，不以身施、不以心施，離於三業、不求福果，不住有為法、不住無為法，亦不著世法，亦復不住聲聞、緣覺及佛菩提。」
時彼苾芻眾無有一人伸缽受食者。寶授菩薩言：「諸尊者當受此食。尊者樂乞，我今樂施。我于尊者亦無所求。」時寶授菩薩復發愿言：「佛語真實，如妙吉祥及百千俱胝菩薩，當來之世于功德裝嚴王佛剎，皆得成佛，同一名號。若真實者，今此器中所有飲食，令諸苾芻所持之缽悉皆充滿，此器中食愿得無盡。」以願力故，諸苾芻眾各各缽中自然食滿。
時寶授菩薩，復以器中餘食，施廣嚴城中一切人民悉令飽滿，器中飲食猶尚不盡。
爾時世尊告寶授菩薩曰：「有五種寶，于菩薩行施，能令清凈。何等為五？一者、行施無有希望，二者、于施心無所著，三者、所施不起于相，四者、不見施之果報，五者、不令受者有所還報。」
佛言：「復有四種寶，行施菩薩應常思念。何等為四？一者、常念空三摩地，二者、常念于佛，三者、常念大悲，四者、常念於己不求果報。菩薩若如是行施，是為凈施。」
佛告妙吉祥言：「此寶授菩薩，于當來世過三十劫，得成阿耨多羅三藐三菩提，號不空
【現代漢語翻譯】 現代漢語譯本： 獻完食物給佛后，寶授菩薩告訴眾比丘（bhiksu，佛教出家男眾）說：『尊者們！請慈悲憐憫我，各自接受這些食物。』他又說：『我所佈施的，不是用身體佈施，也不是用心佈施，是遠離身、口、意三業的束縛，不求福報果實，不住著于有為法，也不住著于無為法，也不執著於世間法，也不住著于聲聞（sravaka，聽聞佛陀教誨而證悟者）、緣覺（pratyekabuddha，靠自己力量證悟者）以及佛的菩提（bodhi，覺悟）。』 當時，沒有一位比丘伸出缽來接受食物。寶授菩薩說：『各位尊者應當接受這些食物。尊者們樂於乞食，我今天樂於佈施。我對各位尊者也沒有任何所求。』當時，寶授菩薩又發願說：『佛所說的是真實的，就像妙吉祥（Manjusri，文殊菩薩）以及百千俱胝（koti，印度計數單位，千萬）的菩薩一樣，在未來的世間，于功德莊嚴王佛的剎土（buddhaksetra，佛所居住的國土），都能夠成佛，並且擁有同一個名號。如果這是真實的，那麼現在這個器皿中所有的飲食，就讓各位比丘所持的缽都充滿，並且希望這個器皿中的食物永遠不會用盡。』因為這個願力的緣故，各位比丘的缽中自然充滿了食物。 當時，寶授菩薩又用器皿中剩餘的食物，佈施給廣嚴城中的所有人民，讓他們都得到飽足，而器皿中的飲食仍然沒有用盡。 這時，世尊告訴寶授菩薩說：『有五種寶貴的品質，在菩薩行佈施時，能夠使佈施清凈。是哪五種呢？第一，行佈施時沒有希望得到回報；第二，對於佈施這件事，心中沒有執著；第三，所佈施的東西不執著于外在的表相；第四，不去看待佈施所帶來的果報；第五，不讓接受佈施的人有所回報。』 佛說：『還有四種寶貴的品質，行佈施的菩薩應該常常思念。是哪四種呢？第一，常常思念空三摩地（sunyata-samadhi，體悟空性的禪定）；第二，常常思念佛；第三，常常思念大悲（mahakaruna，偉大的慈悲）；第四，常常思念自己不求果報。菩薩如果像這樣行佈施，就是清凈的佈施。』 佛告訴妙吉祥說：『這位寶授菩薩，在未來的世間經過三十劫（kalpa，時間單位，通常指極長的時間）后，將證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），佛號為不空。』
【English Translation】 English version: Having offered the food to the Buddha, Bodhisattva Treasure Bestowal said to the bhiksus (bhiksu, Buddhist monks): 'Venerable ones! Please accept this food out of compassion for me.' He further said, 'What I give is not given with the body, nor given with the mind, but is apart from the three karmas (karma, actions of body, speech, and mind), not seeking the fruit of merit, not dwelling in conditioned dharmas, nor dwelling in unconditioned dharmas, not attached to worldly dharmas, nor dwelling in the state of sravakas (sravaka, 'hearers' who attain enlightenment by listening to the Buddha's teachings), pratyekabuddhas (pratyekabuddha, 'solitary Buddhas' who attain enlightenment on their own), or the Bodhi (bodhi, enlightenment) of the Buddhas.' At that time, not a single bhiksu extended his bowl to receive the food. Bodhisattva Treasure Bestowal said, 'Venerable ones, you should accept this food. Venerable ones delight in begging, and I delight in giving today. I have no requests from you, venerable ones.' Then Bodhisattva Treasure Bestowal made a vow, saying, 'The Buddha's words are true, just like Manjusri (Manjusri, the Bodhisattva of Wisdom) and hundreds of thousands of kotis (koti, a unit of measurement in India, ten million) of Bodhisattvas, in the future world, in the Buddha-field (buddhaksetra, the realm of a Buddha) of King Adornment of Merit, they will all attain Buddhahood with the same name. If this is true, then let all the food in this vessel fill the bowls held by all the bhiksus, and may the food in this vessel never be exhausted.' By the power of this vow, the bowls of all the bhiksus were naturally filled with food. Then Bodhisattva Treasure Bestowal used the remaining food in the vessel to give to all the people in the city of Vaisali, satisfying them all, and the food in the vessel was still not exhausted. At that time, the World Honored One said to Bodhisattva Treasure Bestowal, 'There are five precious qualities that, when a Bodhisattva practices giving, can purify the giving. What are the five? First, giving without hope of return; second, having no attachment in the mind to the act of giving; third, not clinging to the appearance of what is given; fourth, not looking for the results of giving; fifth, not causing the recipient to give anything in return.' The Buddha said, 'There are also four precious qualities that a Bodhisattva who practices giving should always contemplate. What are the four? First, always contemplating the samadhi of emptiness (sunyata-samadhi, meditative state of emptiness); second, always contemplating the Buddha; third, always contemplating great compassion (mahakaruna, great compassion); fourth, always contemplating not seeking rewards for oneself. If a Bodhisattva practices giving in this way, it is pure giving.' The Buddha told Manjusri, 'This Bodhisattva Treasure Bestowal, in the future world, after thirty kalpas (kalpa, an aeon, a very long period of time), will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and his Buddha name will be Infallible.'
力稱如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出興於世。彼佛眾會有無邊菩薩，是諸菩薩皆住不退轉地，威力無邊壽亦無量。」
爾時世尊及大苾芻眾受彼食已，還歸本處。
爾時妙吉祥菩薩白佛言：「世尊！當何名此經？我等云何受持？」
佛言：「此經名為『菩提行』，亦名『一切法為首』，如是受持。」
佛說此經已，寶授菩薩並諸大眾，天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
寶授菩薩菩提行經
【現代漢語翻譯】 現代漢語譯本： 力稱如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行者）、善逝（Sugata，善於前往者）、世間解（Lokavidu，瞭解世間者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purushadamyasarathi，調伏人的導師）、天人師（Shasta Devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬者），出世間。那位佛的僧團有無邊的菩薩，這些菩薩都安住于不退轉地，威力無邊，壽命也無量。 這時，世尊和大比丘僧團接受了供養的食物后，返回到原來的地方。 這時，妙吉祥菩薩（Manjushri Bodhisattva）對佛說：『世尊！這部經應當叫什麼名字？我們應當如何受持？』 佛說：『這部經名為《菩提行》（Bodhi-caryā），也名為《一切法為首》（Sarva-dharma-prathamam），就這樣受持。』 佛說完這部經后，寶授菩薩（Ratnadatta Bodhisattva）以及所有大眾，天（Deva）、人（Manushya）、阿修羅（Asura）、乾闥婆（Gandharva）等，聽了佛所說，都非常歡喜，相信並接受奉行。 《寶授菩薩菩提行經》（Ratnadatta-bodhisattva-bodhi-caryā-sūtra）
【English Translation】 English version: He is called the Tathagata (Thus Gone, one who has thus come and gone), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Endowed with Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta Devamanushyanam (Teacher of Gods and Men), Buddha (Enlightened One), Bhagavan (Blessed One), appearing in the world. That Buddha's assembly has boundless Bodhisattvas, and these Bodhisattvas all dwell in the irreversible stage, with boundless power and immeasurable lifespan. At that time, the World Honored One and the great Bhikshu (monk) assembly, having received the food offered to them, returned to their original place. At that time, Manjushri Bodhisattva (Gentle Glory Bodhisattva) said to the Buddha: 'World Honored One! What should this Sutra be called? How should we uphold it?' The Buddha said: 'This Sutra is called 'Bodhi-caryā' (Conduct of Enlightenment), and it is also called 'Sarva-dharma-prathamam' (Foremost of All Dharmas). Uphold it thus.' After the Buddha finished speaking this Sutra, Ratnadatta Bodhisattva (Jewel-given Bodhisattva) and all the great assembly, Devas (gods), Manushyas (humans), Asuras (demigods), Gandharvas (celestial musicians), and others, hearing what the Buddha had said, were all greatly delighted, and faithfully accepted and practiced it. Ratnadatta-bodhisattva-bodhi-caryā-sūtra (The Sutra of the Bodhi Conduct of Ratnadatta Bodhisattva)