T15n0585_持心梵天所問經
大正藏第 15 冊 No. 0585 持心梵天所問經
No. 585 [Nos. 586, 587]
持心梵天所問經卷第一(一名莊嚴佛法諸義，又名佛說等御諸法經)
西晉月氏三藏竺法護譯
明網菩薩光品第一
聞如是：
一時，佛游王舍城加鄰竹園中，與大比丘眾俱，比丘六萬四千，菩薩七萬二千——一切大聖，神通已達，逮得總持，辯才無閡，三昧已定，慧無所畏，曉了諸法自然之行，得不起法忍——其名曰：溥首童真、寶事童真、寶印手童真、寶首童真、空藏童真、發意轉法輪童真、明網童真、除諸陰蓋童真、一切施童真、勝藏童真、蓮華行童真、師子童真、月光童真、尊意童真、自嚴童真。
賢護之等十六正士：賢護、寶事、恩施、帝天、水天、賢力、上意、持意、增意、善建、不虛見、不置遠、不損意、善導、日藏、持地，如是之類，七萬二千。
四大天王、天帝釋、帝釋翼從，忉利諸天，焰天、兜術天、不憍樂天、他化自在天；諸梵天等，梵身天、及余諸天，並龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒、人與非人，悉來集會。
彼時世尊，與無央數百千之眾眷屬圍繞而為說法。於是明網菩薩，即從坐起偏袒
【現代漢語翻譯】 現代漢語譯本 《持心梵天所問經》卷一（又名《莊嚴佛法諸義》，亦名《佛說等御諸法經》）
西晉月氏三藏竺法護譯
明網菩薩光品第一
我聞如是：
一時，佛陀在王舍城加鄰竹園中游化，與眾多大比丘在一起，有比丘六萬四千人，菩薩七萬二千人——他們都是大聖者，神通已經通達，獲得總持（dharani，記憶和理解佛法的能力），辯才無礙，三昧（samadhi，冥想的最高境界）已經穩定，智慧無所畏懼，明瞭諸法自然的執行規律，證得不起法忍（anutpattika-dharma-kshanti，對事物不生不滅的領悟）——他們的名字是：溥首童真、寶事童真、寶印手童真、寶首童真、空藏童真、發意轉法輪童真、明網童真、除諸陰蓋童真、一切施童真、勝藏童真、蓮華行童真、師子童真、月光童真、尊意童真、自嚴童真。
賢護等十六位正士：賢護、寶事、恩施、帝天、水天、賢力、上意、持意、增意、善建、不虛見、不置遠、不損意、善導、日藏、持地，像他們這樣的人，有七萬二千。
四大天王、天帝釋（Indra，眾神之王）、帝釋的隨從，忉利天（Trayastrimsa，三十三天），焰天（Yama，夜摩天）、兜術天（Tushita，兜率天）、不憍樂天（Nirmanarati，化樂天）、他化自在天（Paranirmita-vasavartin，他化自在天）；諸梵天等，梵身天（Brahma-kayaika，梵身天），以及其餘諸天，還有龍、鬼神、揵沓和（Gandharva，香神或樂神）、阿須倫（Asura，阿修羅）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，緊那羅，歌神）、摩睺勒（Mahoraga，摩睺羅伽，大蟒神）、人和非人，都來集會。
那時，世尊被無數百千的眷屬圍繞著，為他們說法。於是明網菩薩，即從座位上站起來，袒露右肩。
【English Translation】 English version The Sutra Spoken by Brahma Heart-Holder
No. 585 [Nos. 586, 587]
The Sutra Spoken by Brahma Heart-Holder, Volume 1 (also named Adornment of the Buddha-dharma Teachings, and also named The Sutra Spoken by the Buddha on the Regulation of All Dharmas)
Translated by the Tripiṭaka Master Dharmaraksha from Yuezhi during the Western Jin Dynasty
Chapter 1: Light of the Bodhisattva Net of Light
Thus have I heard:
At one time, the Buddha was traveling in the Kalanda Bamboo Grove in Rajagriha, together with a large assembly of bhikshus, sixty-four thousand bhikshus, and seventy-two thousand bodhisattvas—all great sages, having attained supernatural powers, having obtained dharani (memory and retention of the Dharma), with unobstructed eloquence, samadhi (meditative absorption) already stabilized, wisdom without fear, understanding the natural course of all dharmas, having attained the patience of non-arising dharmas (anutpattika-dharma-kshanti, acceptance of the non-arising of phenomena)—their names were: Pu Shou Kumara, Bao Shi Kumara, Bao Yin Shou Kumara, Bao Shou Kumara, Kong Zang Kumara, Fa Yi Zhuan Falun Kumara, Ming Wang Kumara, Chu Zhu Yin Gai Kumara, Yi Qie Shi Kumara, Sheng Zang Kumara, Lian Hua Xing Kumara, Shi Zi Kumara, Yue Guang Kumara, Zun Yi Kumara, Zi Yan Kumara.
Sixteen righteous men, such as Xian Hu: Xian Hu, Bao Shi, En Shi, Di Tian (Indra, the king of gods), Shui Tian, Xian Li, Shang Yi, Chi Yi, Zeng Yi, Shan Jian, Bu Xu Jian, Bu Zhi Yuan, Bu Sun Yi, Shan Dao, Ri Zang, Chi Di, and others of this kind, seventy-two thousand in all.
The Four Great Heavenly Kings, the Deva King Shakra (Indra, the king of gods), the retinue of Shakra, the Trayastrimsa Heaven, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, the Paranirmita-vasavartin Heaven; all the Brahma heavens, the Brahma-kayaika Heaven, and other heavens, along with dragons, ghosts, gandharvas (celestial musicians), asuras (demi-gods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans and non-humans, all came to assemble.
At that time, the World-Honored One was surrounded by countless hundreds of thousands of attendants, expounding the Dharma for them. Thereupon, the Bodhisattva Net of Light, arose from his seat, baring his right shoulder.
右肩，長跪叉手，稽首佛足，尋時感動三千大千世界，普雨雜華散眾會上，白世尊曰：「惟問正覺！愚癡所趣；若哀聽者，乃敢自陳。」
佛告明網：「恣所欲問，諸眩惑者，如來、至真當爲解說，悅可爾心。」
明網菩薩得聽所啟，即白佛言：「唯然，世尊！如來儀像光曜難當，超于日明億百千倍，姿顏威嚴而不可逮，極上窮下無能諦瞻，遵建所修莫能計量。又我自念：『其有得見至真容體，思察所行，皆佛大聖威神所接，有所興發輒到永安。』」
世尊告曰：「明網菩薩！誠如所云，見如來身，必獲志願不失所僥，若有所問，亦復如是。」
則謂明網：「眾祐有光，名曰寂然言事，假使眾生值斯光明見如來者，觀察形色眼根明徹，未曾晦冥。又如來光，名辯才無畏，設值斯光，堪問如來咨難所趣。又如來光，名積善德，設值斯光，能啟問佛轉輪聖王諸所德行。又如來光，名清凈了，設值斯光，能啟問佛獲致帝釋所因生事。又如來光，名逮威然錠，設值斯光，能啟問佛生梵天事。又如來光，名脫欲塵門，設值斯光，能啟問佛聲聞之乘。
「又如來光，名曰專一遵澹泊行，設值斯光，能啟問佛緣覺之乘。又如來光，名一切慧持贊容，設值斯光，能啟問佛大乘之慧正覺佛慧。又如來光，
【現代漢語翻譯】 現代漢語譯本 明網菩薩右肩著地，長跪合掌，以頭頂禮佛足，當時感動了三千大千世界，普遍降下各種鮮花，散佈在集會之上，（明網菩薩）稟告世尊說：『我只想請問證得正覺的佛！因為我愚昧無知，所以想請教。如果世尊您願意慈悲傾聽，我才敢陳述我的疑問。』
佛告訴明網菩薩：『你可以隨意發問，對於各種迷惑不解之處，如來、至真都會為你解說，讓你心生歡喜。』
明網菩薩得到允許提問，便稟告佛說：『是的，世尊！如來的儀容形象光芒照耀，難以直視，超過太陽的光明億百千倍，姿態容顏威嚴莊重而不可接近，從極高處到極低處，沒有人能夠仔細瞻仰，所遵循建立的修行功德也無法計量。而且我私下思忖：『如果有誰能夠得見至真的容貌形體，思索觀察他的行為，都是佛的大聖威神所接引，有所興起和發展，就能到達永遠的安樂。』
世尊告訴他說：『明網菩薩！確實如你所說，見到如來的身相，必定獲得願望，不會失去所期望的，如果有所疑問，也是這樣。』
（佛）於是對明網菩薩說：『眾祐（一切護佑）有一種光明，名字叫做寂然言事，假使眾生遇到這種光明而見到如來，觀察如來的形色，眼根就會明亮清澈，未曾有過昏暗不明。又如來的光明，名字叫做辯才無畏，如果遇到這種光明，就能夠向如來請教疑難之處。又如來的光明，名字叫做積善德，如果遇到這種光明，就能夠請問佛轉輪聖王（統治世界的理想君王）的各種德行。又如來的光明，名字叫做清凈了，如果遇到這種光明，就能夠請問佛獲得帝釋（忉利天之主）果位的因緣和經歷。又如來的光明，名字叫做逮威然錠，如果遇到這種光明，就能夠請問佛關於生到梵天的事情。又如來的光明，名字叫做脫欲塵門，如果遇到這種光明，就能夠請問佛關於聲聞乘（阿羅漢）的修行。』
『又如來的光明，名字叫做專一遵澹泊行，如果遇到這種光明，就能夠請問佛關於緣覺乘（辟支佛）的修行。又如來的光明，名字叫做一切慧持贊容，如果遇到這種光明，就能夠請問佛關於大乘的智慧和正覺佛的智慧。又如來的光明，』
【English Translation】 English version Kneeling on his right knee, with hands clasped, he bowed his head to the Buddha's feet, and at that moment, the three thousand great thousand worlds were moved. Various flowers rained down, scattering upon the assembly. He said to the World Honored One, 'I only wish to ask the Perfectly Enlightened One! Because of my foolishness and ignorance; if you are willing to listen with compassion, then I dare to present my questions.'
The Buddha told Mingwang (Bright Net): 'Ask whatever you wish. For those who are confused and deluded, the Tathagata (Thus Come One), the Perfectly True One, will explain and resolve, delighting your heart.'
Mingwang Bodhisattva (Bright Net Bodhisattva), having received permission to inquire, then said to the Buddha, 'Indeed, World Honored One! The Tathagata's appearance and radiance are difficult to behold, surpassing the brightness of the sun by hundreds of thousands of times. His demeanor is majestic and unapproachable. From the highest to the lowest, no one can gaze upon him closely. The practices he has established are immeasurable. Moreover, I think to myself: 'If anyone can see the true form of the Perfectly True One, contemplate his actions, they are all received by the great sacred power of the Buddha, and whatever arises and develops will lead to eternal peace.''
The World Honored One said, 'Mingwang Bodhisattva! It is indeed as you say. Seeing the body of the Tathagata will surely fulfill your wishes and not lose what you hope for. If you have any questions, it is the same.'
(The Buddha) then said to Mingwang (Bright Net): 'The blessings of the multitude have a light, named Serene Utterance. If beings encounter this light and see the Tathagata, observing his form and appearance, their eye faculties will be bright and clear, never having been darkened. Also, the light of the Tathagata is named Eloquence Without Fear. If one encounters this light, they can ask the Tathagata about the meaning of their difficulties. Also, the light of the Tathagata is named Accumulated Good Deeds. If one encounters this light, they can ask the Buddha about the virtues and practices of a Chakravartin (Wheel-Turning King). Also, the light of the Tathagata is named Pure Understanding. If one encounters this light, they can ask the Buddha about the causes and conditions for attaining the position of Indra (Lord of the Devas). Also, the light of the Tathagata is named Attained Majestic Steadfastness. If one encounters this light, they can ask the Buddha about the affairs of being born in the Brahma heavens. Also, the light of the Tathagata is named Gate of Escape from the Dust of Desire. If one encounters this light, they can ask the Buddha about the vehicle of the Sravakas (Hearers).'
'Also, the light of the Tathagata is named Single-Minded Following of the Ascetic Practice. If one encounters this light, they can ask the Buddha about the vehicle of the Pratyekabuddhas (Solitary Buddhas). Also, the light of the Tathagata is named All-Encompassing Wisdom Holding Praiseworthy Appearance. If one encounters this light, they can ask the Buddha about the wisdom of the Mahayana (Great Vehicle) and the wisdom of the Perfectly Enlightened Buddha. Also, the light of the Tathagata,'
名曰樂持非同步，設值斯光，如來游步經行普獲安隱，壽終之後得生天上。又如來光，名嚴一切清凈瓔珞，如來入城若放光明，設值斯光一切獲安，應時彼城眾寶瓔珞自然莊嚴。又如來光名壞除，假使如來演斯光者，感動無量不可稱限諸佛世界。
「舉要言之，複次，明網！如來光明，名曰積安，若地獄類值斯光者，眾惱苦患自然休止。又如來光，名曰超慈，若禽獸類值斯光者，未曾興惡轉相危害。又如來光，名曰濟所造，餓鬼儔倫值斯光者，不復飢渴。又如來光，名曰離垢，假使盲者值斯光明，逮得眼目。又如來光，名曰耳聞，值斯光者聾者得聽。
「又如來光，名曰有志，設值斯光，亂者得正。又如來光，名曰樂錠，設值斯光，自然改惡修立十善。又如來光，名曰脫門，值斯光明，令邪見者逮獲正見。又如來光，名曰趣天，值斯光者，令慳貪類好喜惠施。又如來光，名無熱惱，設值斯光，其犯惡者奉持禁戒。又如來光，名曰持心，諸瞋恨者，逮得忍辱。又如來光名，曰慇勤，其懈怠者，逮得精進。又如來光名，曰正定，其放逸者，獲致禪定。又如來光，名曰顯曜，諸惡智者，逮得黠慧。
「又如來光，名曰清澄，其狐疑者，逮得篤信。又如來光，名曰總持，其少智者，令得博聞。又如來光，名遵
【現代漢語翻譯】 現代漢語譯本：名為樂持非同步（Lè chí yì bù，快樂地保持不同），設若遇到這種光芒，如來遊行經過之處都能獲得安寧，壽命終結之後可以升到天上。還有如來的光芒，名為嚴一切清凈瓔珞（Yán yīqiè qīngjìng yīngluò，莊嚴一切清凈的瓔珞），如來進入城市如果放出光明，如果遇到這種光芒一切都能獲得安寧，當時那個城市裡眾多的寶物瓔珞自然會變得莊嚴。還有如來的光芒名為壞除（Huài chú，破壞和消除），假如如來演化出這種光芒，能夠感動無量不可稱量的諸佛世界。 總而言之，再者，明網（Míng wǎng）！如來的光明，名為積安（Jī ān，積累安寧），如果地獄道的眾生遇到這種光芒，各種惱人的痛苦自然停止。還有如來的光芒，名為超慈（Chāo cí，超越慈悲），如果禽獸道的眾生遇到這種光芒，不再產生惡念互相危害。還有如來的光芒，名為濟所造（Jì suǒ zào，救濟所造的業），餓鬼道的眾生遇到這種光芒，不再感到飢餓乾渴。還有如來的光芒，名為離垢（Lí gòu，脫離污垢），假如盲人遇到這種光明，能夠得到眼睛。還有如來的光芒，名為耳聞（Ěr wén，聽聞），遇到這種光芒，聾子能夠聽到聲音。 還有如來的光芒，名為有志（Yǒu zhì，有志向），如果遇到這種光芒，心神散亂的人能夠變得端正。還有如來的光芒，名為樂錠（Lè dìng，快樂地安定），如果遇到這種光芒，自然會改掉惡習修習十善。還有如來的光芒，名為脫門（Tuō mén，解脫之門），遇到這種光明，使邪見的人能夠獲得正見。還有如來的光芒，名為趣天（Qù tiān，趨向天道），遇到這種光芒，使慳吝貪婪的人喜歡佈施。還有如來的光芒，名為無熱惱（Wú rè nǎo，沒有熱惱），如果遇到這種光芒，犯過惡行的人會奉持禁戒。還有如來的光芒，名為持心（Chí xīn，保持心念），那些充滿嗔恨的人，能夠獲得忍辱。還有如來的光芒，名為慇勤（Yīn qín，勤奮），那些懈怠的人，能夠獲得精進。還有如來的光芒，名為正定（Zhèng dìng，正確的禪定），那些放縱散漫的人，能夠獲得禪定。還有如來的光芒，名為顯曜（Xiǎn yào，顯現光耀），那些邪惡愚笨的人，能夠獲得聰慧。 還有如來的光芒，名為清澄（Qīng chéng，清澈澄明），那些心懷狐疑的人，能夠獲得堅定的信仰。還有如來的光芒，名為總持（Zǒng chí，總攝憶持），那些缺少智慧的人，能夠變得博學多聞。還有如來的光芒，名為遵
【English Translation】 English version: It is named Leca Asipu (Lè chí yì bù, happily maintaining difference), if encountering this light, the places where the Tathagata walks and travels will obtain peace, and after the end of life, one can be reborn in heaven. Also, the light of the Tathagata is named Yan Everything Pure Garland (Yán yīqiè qīngjìng yīngluò, adorning all pure garlands), if the Tathagata enters a city and emits light, if encountering this light, all will obtain peace, and at that time, the many precious garlands in that city will naturally become adorned. Also, the light of the Tathagata is named Ruin and Eliminate (Huài chú, ruin and eliminate), if the Tathagata evolves this light, it can move countless and immeasurable Buddha worlds. In short, furthermore, Mingwang (Míng wǎng)! The light of the Tathagata is named Accumulate Peace (Jī ān, accumulate peace), if beings in the hell realms encounter this light, all annoying sufferings will naturally cease. Also, the light of the Tathagata is named Transcend Compassion (Chāo cí, transcend compassion), if beings in the animal realms encounter this light, they will no longer generate evil thoughts and harm each other. Also, the light of the Tathagata is named Aid What is Created (Jì suǒ zào, aid the karma created), if beings in the hungry ghost realms encounter this light, they will no longer feel hunger and thirst. Also, the light of the Tathagata is named Detached from Defilement (Lí gòu, detached from defilement), if blind people encounter this light, they will be able to obtain eyes. Also, the light of the Tathagata is named Hearing (Ěr wén, hearing), if encountering this light, deaf people will be able to hear. Also, the light of the Tathagata is named Having Ambition (Yǒu zhì, having ambition), if encountering this light, those with scattered minds will be able to become upright. Also, the light of the Tathagata is named Happy Stability (Lè dìng, happily stable), if encountering this light, one will naturally change bad habits and cultivate the ten virtues. Also, the light of the Tathagata is named Gate of Liberation (Tuō mén, gate of liberation), if encountering this light, it enables those with wrong views to obtain right views. Also, the light of the Tathagata is named Approaching Heaven (Qù tiān, approaching the heavenly realms), if encountering this light, it makes those who are stingy and greedy like to give alms. Also, the light of the Tathagata is named Without Heat or Annoyance (Wú rè nǎo, without heat or annoyance), if encountering this light, those who have committed evil deeds will uphold precepts. Also, the light of the Tathagata is named Holding the Mind (Chí xīn, holding the mind), those who are full of hatred will be able to obtain forbearance. Also, the light of the Tathagata is named Diligence (Yīn qín, diligence), those who are lazy will be able to obtain vigor. Also, the light of the Tathagata is named Right Samadhi (Zhèng dìng, right samadhi), those who are indulgent and lax will be able to obtain samadhi. Also, the light of the Tathagata is named Manifesting Radiance (Xiǎn yào, manifesting radiance), those who are evil and foolish will be able to obtain wisdom. Also, the light of the Tathagata is named Clear and Pure (Qīng chéng, clear and pure), those who are doubtful will be able to obtain firm faith. Also, the light of the Tathagata is named Total Retention (Zǒng chí, total retention), those who lack wisdom will be able to become learned and knowledgeable. Also, the light of the Tathagata is named Follow
句跡，其無慚愧逮得知羞恥。又如來光，名曰滅除，其貪淫者灑釋情態。又如來光，名曰安樂，使瞋恚者，無有怒害。又如來光，名曰照曜，令癡行者，除去愚冥。又如來光，名曰普存，令等分行悉舍等分。又如來光，名曰普現色身，假使眾生值斯光明，見諸如來無央數色，不可計數百千形像。」
佛告明網：「今吾為汝粗舉其要耳，假使一劫，若復過劫，咨嗟講說如來光明，論闡經法，不能究盡如來光明光明名號。」
明網菩薩白世尊曰：「至未曾有，天中之天！如來之身不可限量，巍巍之德不可思議，隨宜方便敷演經法，昔所未聞，今乃被蒙。其有菩薩聞說斯光名號歡喜而信樂者，皆當逮得如如來身，巍巍具足。又聞世尊演出如來佛所有光，名曰勸化，諸所游在他方異國菩薩大士轉相誘進，相誘進已盡令來會於斯忍界，其有菩薩欲所咨啟，便詣如來講問經疑。」
爾時，世尊見明網菩薩所可咨請，即如其像放身光明，普照無量佛土不可稱限諸佛世界。又其光明，招請無數億千菩薩，尋會忍界。
於時東方去是七萬二千諸佛世界，國名清凈，佛號月明如來，其佛之土而有梵天，名曰持心，菩薩大士而不退轉，聖慧神足力自娛樂。時彼光明適勸進已，則自往詣月明如來、至真、等正覺所，稽
【現代漢語翻譯】 現代漢語譯本： 『句跡』（Kuji），這種光能使人知慚知恥，去除無慚無愧之心。又如來之光，名為『滅除』（Miechu），能使貪淫之人擺脫情慾的束縛。又如來之光，名為『安樂』（Anle），能使嗔恚之人消除怒火和傷害。又如來之光，名為『照曜』（Zhaoyao），能使愚癡之人去除愚昧和黑暗。又如來之光，名為『普存』（Pucun），能使平等行者捨棄分別之心。又如來之光，名為『普現色身』（Puxian Seshen），如果眾生有幸遇到這種光明，就能見到無數如來的各種色彩和不可計數的形象。
佛告訴明網菩薩（Mingwang Pusa）說：『我現在只是為你粗略地講述其中的要點，即使花費一個劫，甚至更長的時間，讚歎和講述如來的光明，討論和闡述經法，也無法完全窮盡如來光明的名號。』
明網菩薩對世尊說：『真是前所未有，天中之天！如來的身體不可估量，巍峨的功德不可思議，您隨順眾生的根器方便地敷演經法，這是過去從未聽聞的，今天才得以蒙受。那些聽聞並歡喜信樂這些光明名號的菩薩，都將獲得如如來一樣的身體，巍峨而具足。』又聽聞世尊演說如來佛的所有光明，其中一種名為『勸化』（Quanhua），這種光明能使游化在他方異國的菩薩大士互相勸勉進步，最終都來到娑婆世界（Sujie）。那些有疑問想要請教的菩薩，便會來到如來處請問經法中的疑惑。
這時，世尊見到明網菩薩想要請教，便如其所愿，從身上放出光明，普照無量佛土和不可稱量的諸佛世界。這光明還招請了無數億千菩薩，前來娑婆世界聚會。
當時，在東方距離此地七萬二千個佛土的世界，國名叫清凈（Qingjing），佛號月明如來（Yueming Rulai），那個佛土有一位梵天，名叫持心（Chixin），是一位不退轉的菩薩大士，以聖慧和神通力自娛自樂。當時，這光明適時地勸勉了他，他就親自前往月明如來、至真、等正覺之處，稽
【English Translation】 English version: 'Kuji', this light enables one to know shame and to be ashamed, removing the heart of shamelessness. Also, the light of the Tathagata, named 'Miechu', releases those who are greedy and lustful from the state of passion. Also, the light of the Tathagata, named 'Anle', causes those who are angry to have no anger or harm. Also, the light of the Tathagata, named 'Zhaoyao', causes those who act foolishly to remove ignorance and darkness. Also, the light of the Tathagata, named 'Pucun', causes those who practice equality to abandon the mind of discrimination. Also, the light of the Tathagata, named 'Puxian Seshen', if sentient beings are fortunate enough to encounter this light, they will see countless colors of the Tathagatas and countless forms.
The Buddha told Mingwang Bodhisattva: 'Now I am only roughly explaining the essentials to you. Even if one kalpa, or even more kalpas, were spent praising and speaking of the light of the Tathagata, discussing and expounding the Dharma, it would not be possible to fully exhaust the names of the light of the Tathagata.'
Mingwang Bodhisattva said to the World Honored One: 'It is truly unprecedented, the Heaven of Heavens! The body of the Tathagata is immeasurable, the majestic virtues are inconceivable. You expediently expound the Dharma according to the capacities of sentient beings. This is something that has never been heard before, and today we are fortunate to receive it. Those Bodhisattvas who hear and joyfully believe in these names of light will all attain a body like that of the Tathagata, majestic and complete.' Furthermore, hearing the World Honored One expound all the lights of the Tathagata Buddha, one of which is named 'Quanhua', this light enables the great Bodhisattvas who travel and transform in other foreign lands to encourage each other to progress, and eventually all come to this Saha world (Sujie). Those Bodhisattvas who have questions they wish to ask will come to the Tathagata to inquire about doubts in the scriptures.
At this time, the World Honored One, seeing that Mingwang Bodhisattva wanted to inquire, released light from his body as he wished, illuminating immeasurable Buddha lands and countless Buddha worlds. This light also invited countless billions of Bodhisattvas to gather in the Saha world.
At that time, in the east, seventy-two thousand Buddha worlds away, in a country named Qingjing, there was a Buddha named Yueming Rulai. In that Buddha land, there was a Brahma named Chixin, a non-retreating great Bodhisattva, who delighted in the power of holy wisdom and spiritual abilities. At that time, this light timely encouraged him, and he personally went to the place of Yueming Rulai, the Perfectly Enlightened One, to bow
首禮足，而白佛言：「唯然，世尊！欲至忍界奉見能仁如來、至真、等正覺，稽首供侍咨受所問，忍界聖尊欲得見我。」
其佛告曰：「便往，梵天！宜知是時，與無數億諸菩薩眾，尋至忍界。」
又謂：「梵天！雖至忍界，即當奉行十志性行。何謂為十？當受言，無言善聞惡聞善與不善，一；而行悲哀，二；而等治療下賤中上，三；若輕易恭敬則一心向，四；不見他闕不求瑕穢，五；等以一味于若干乘，六；而恐畏惡惡趣之聲，七；于諸菩薩興眾祐想，八；於五濁世佛之國土想，九；如見如來等正覺，十；是為十事。」
佛言：「梵天！懷此志性可游彼土。」於是持心白其正覺：「我于佛前，不敢發音為師子吼，不于緣行現奇特相，唯欲凈修志性之行，等立定意乃游彼土。」
時月明佛諸餘菩薩，而嘆頌曰：「吾得善利！唯然，世尊！為獲嘉慶不生彼界，眾生患難勞集乃然。」
月明世尊告諸菩薩：「諸族姓子！勿作斯言。所以者何？于吾之土設百千劫凈修梵行，不如忍界從旦至食不行害心，斯為殊勝。」
於時彼土萬二千菩薩，俱誓願曰：「吾當具足清凈志性，各共侍衛梵天大士，造覲能仁如來、至真、等正覺。」
持心梵天即與萬二千菩薩，如勇猛士屈伸右臂斯須
【現代漢語翻譯】 現代漢語譯本： 持心梵天首先向月明佛（Ratnachandra Buddha）頂禮，然後稟告佛說：『是的，世尊！我想要前往忍界（Sahā world），去拜見能仁如來（Śākyamuni Tathāgata）、至真（Arhat）、等正覺（Samyak-saṃbuddha），稽首禮拜，供養侍奉，請教疑問。忍界（Sahā world）的聖尊也希望見到我。』 月明佛（Ratnachandra Buddha）告訴持心梵天：『可以去，梵天！應該知道時機已到。』於是，持心梵天與無數億的菩薩大眾，一同前往忍界（Sahā world）。 月明佛（Ratnachandra Buddha）又說：『梵天！即使到了忍界（Sahā world），也應當奉行十種志性之行。哪十種呢？應當接受各種言論，無論是善言還是惡言，無論是善意的還是不善意的，這是第一；要行悲憫之心，這是第二；要平等地對待所有眾生，無論地位高低，這是第三；對於輕慢或恭敬，都要一心向道，這是第四；不去看別人的缺點，不尋求別人的過失，這是第五；用唯一的佛法真味來引導不同根器的眾生，這是第六；要畏懼惡道和惡趣的聲音，這是第七；對於諸位菩薩，要生起尊重和幫助的想法，這是第八；對於五濁惡世，要看作是佛的國土，這是第九；要像見到如來（Tathāgata）、等正覺（Samyak-saṃbuddha）一樣恭敬，這是第十。』這就是十件事。』 佛說：『梵天！懷著這樣的志性，才可以前往那個世界。』於是，持心梵天懷著這樣的心，稟告月明正覺（Ratnachandra Samyak-saṃbuddha）：『我在佛前，不敢大聲宣講佛法，像獅子吼一樣；不以神通來顯現奇特的景象，只想清凈地修習志性之行，等心意堅定之後，再去那個世界。』 當時，月明佛（Ratnachandra Buddha）和其他的菩薩們，都讚歎歌頌說：『我們得到了極大的利益！是的，世尊！我們真是獲得了極大的幸運，才沒有生在那個世界，眾生在那裡遭受種種患難和勞苦。』 月明世尊（Ratnachandra Buddha）告訴諸位菩薩：『各位善男子！不要這樣說。為什麼呢？在我的國土修行百千劫的清凈梵行，不如在忍界（Sahā world）從早到中午不生起一絲害人之心，這才是更為殊勝的。』 當時，那個世界的一萬二千位菩薩，都發誓願說：『我們應當具足清凈的志性，各自侍衛持心梵天大士，去拜見能仁如來（Śākyamuni Tathāgata）、至真（Arhat）、等正覺（Samyak-saṃbuddha）。』 持心梵天就與這一萬二千位菩薩，像勇猛的戰士屈伸右臂一樣，瞬間...
【English Translation】 English version: Having paid homage with his feet, 持心梵天 (Chih-hsin Fantian, Brahmā Dhṛti-citta) then said to the Buddha: 'Yes, World-Honored One! I wish to go to the 忍界 (Rěn Jiè, Sahā world) to pay respects to 能仁如來 (Néng Rén Rúlái, Śākyamuni Tathāgata), the 至真 (Zhì Zhēn, Arhat), the 等正覺 (Děng Zhèng Jué, Samyak-saṃbuddha), to bow my head, make offerings, attend upon him, and ask questions. The Holy One of the 忍界 (Rěn Jiè, Sahā world) also wishes to see me.' The Buddha said to him: 'Go, Brahmā! It is fitting to know the time.' Thereupon, 持心梵天 (Chih-hsin Fantian, Brahmā Dhṛti-citta), with countless billions of Bodhisattvas, proceeded to the 忍界 (Rěn Jiè, Sahā world). He further said: 'Brahmā! Even upon arriving in the 忍界 (Rěn Jiè, Sahā world), you should practice the ten virtues of aspiration. What are the ten? To accept all words, whether good or bad, kind or unkind, is one; to practice compassion is two; to treat all beings equally, whether high or low, is three; to direct one's mind single-heartedly towards both those who slight and those who respect, is four; not to see the faults of others, nor to seek their blemishes, is five; to equally impart the one flavor of Dharma to beings of various capacities, is six; to fear the sounds of evil destinies and woeful realms, is seven; to regard all Bodhisattvas with thoughts of support and assistance, is eight; to regard the world of the five defilements as the Buddha's land, is nine; to revere all beings as if seeing the 如來 (Rúlái, Tathāgata), the 等正覺 (Děng Zhèng Jué, Samyak-saṃbuddha), is ten. These are the ten things.' The Buddha said: 'Brahmā! With these virtues of aspiration, you may travel to that land.' Thereupon, holding this in his mind, 持心梵天 (Chih-hsin Fantian, Brahmā Dhṛti-citta) reported to the 正覺 (Zhèng Jué, Samyak-saṃbuddha): 'Before the Buddha, I dare not proclaim the Dharma loudly like a lion's roar, nor display miraculous signs through supernatural powers. I only wish to purify and cultivate the practice of aspiration, and after my mind is firmly established, then I will travel to that land.' At that time, 月明佛 (Yuè Míng Fó, Ratnachandra Buddha) and the other Bodhisattvas praised and extolled him, saying: 'We have obtained great benefit! Yes, World-Honored One! We are truly fortunate not to have been born in that world, where beings suffer various hardships and toils.' 月明世尊 (Yuè Míng Shìzūn, Ratnachandra Buddha) said to the Bodhisattvas: 'Good sons and daughters! Do not speak thus. Why? To cultivate pure conduct for hundreds of thousands of kalpas in my land is not as good as refraining from harmful thoughts from dawn until mealtime in the 忍界 (Rěn Jiè, Sahā world). This is far more superior.' At that time, twelve thousand Bodhisattvas in that land all vowed: 'We shall fully possess pure aspiration, and each of us will attend upon the great being 持心梵天 (Chih-hsin Fantian, Brahmā Dhṛti-citta) to pay homage to 能仁如來 (Néng Rén Rúlái, Śākyamuni Tathāgata), the 至真 (Zhì Zhēn, Arhat), the 等正覺 (Děng Zhèng Jué, Samyak-saṃbuddha).' 持心梵天 (Chih-hsin Fantian, Brahmā Dhṛti-citta), together with these twelve thousand Bodhisattvas, like a valiant warrior flexing his right arm, in an instant...
之頃，于其佛土忽然不現，則立忍界奉見能仁，稽首于地，退住一面。
於是，世尊告明網曰：「汝乃睹見持心梵天乎？」
對曰：「已見。」
大聖即言：「斯持心者，曉了方便咨啟幽滯，分別尊法辯才善妙，名冠開士眾會之最，慈哀至誠道利勸化，游居所在多所悅可。」
於時，持心、萬二千菩薩，稽首禮畢繞佛三匝，各以神力則化作座，自處其上。持心梵天叉手白佛，以頌讚曰：
「其妙音聲， 所在通達， 威德流闡， 聞於十方。 在所國土， 見諸最勝， 一切咨嗟， 大聖之行！ 我處異土， 清凈無垢， 其界無有， 惡趣之名。 尋而舍離， 如斯佛土， 修濟大哀， 故來到此。 佛之聖慧， 無有損耗， 一切如來， 皆悉平等。 來今往古， 降伏志性， 將護如是， 諸佛國土。 恢設異行， 一切清凈， 嚴修至戒， 常遵梵行。 其懷害者， 報之以慈， 心意如是， 而有殊特。 以能清凈， 三品之業， 而順將護， 身口心意。 三趣之患， 勤苦諸惱， 現在為法， 皆以滅盡。 若諸菩薩， 其生於斯， 此等未曾， 懷貯危懼。 所造之業，
【現代漢語翻譯】 現代漢語譯本 頃刻之間，他便從自己的佛土忽然消失，隨即在娑婆世界（忍界）顯現，向能仁（釋迦牟尼佛的稱號）頂禮，然後退到一旁。
這時，世尊告訴明網菩薩：『你看見持心梵天（Brahma Heart-Holder）了嗎？』
明網菩薩回答說：『已經看見了。』
大聖（佛）便說：『這位持心梵天，通曉方便之法，善於解答深奧的疑問，能分別尊貴的佛法，辯才非常善妙，名列菩薩眾會之首，以慈悲至誠之心勸導利益眾生，無論游居何處，都能使人喜悅。』
當時，持心梵天和一萬二千位菩薩，頂禮佛陀后，繞佛三圈，各自以神通力化作座位，坐在上面。持心梵天合掌對佛說，用偈頌讚嘆道：
『您微妙的音聲， 所在之處都能通達， 威德流佈彰顯， 傳遍十方世界。 在您所在的國土， 能見到諸位最殊勝者， 一切眾生都讚歎， 大聖您的德行！ 我身處異地佛土， 清凈沒有瑕疵， 我的世界沒有， 三惡道的名稱。 我立即舍離， 那樣的佛土， 爲了修習救濟眾生的大慈悲， 所以來到這裡。 佛陀的聖潔智慧， 沒有絲毫損耗， 一切如來， 都完全平等。 無論是過去、現在、未來， 都能降伏剛強的意志， 護持這樣的， 諸佛的國土。 弘揚殊勝的德行， 一切都清凈無染， 嚴格修持戒律， 常行清凈的梵行。 對於那些心懷惡意的人， 報之以慈悲， 心意就是這樣， 才顯得特別殊勝。 因為能夠清凈， 身口意三業， 所以能夠順應和護持， 身口意三業。 三惡道的苦患， 勤勞困苦的諸般煩惱， 現在爲了佛法， 都能夠滅盡。 如果各位菩薩， 能夠生於此地， 這些人從來不曾， 心懷恐懼。 他們所造作的業，
【English Translation】 English version In an instant, he disappeared from his Buddha-land and immediately appeared in the Saha world (the world of endurance), prostrated himself before the Sugata (another name for Shakyamuni Buddha), and then withdrew to one side.
Then, the World Honored One said to Mingwang Bodhisattva: 'Have you seen Brahma Heart-Holder (持心梵天)?'
Mingwang Bodhisattva replied: 'I have seen him.'
The Great Sage (Buddha) then said: 'This Brahma Heart-Holder is well-versed in skillful means, adept at answering profound questions, able to distinguish the noble Dharma, and possesses excellent eloquence. He is foremost among the assembly of Bodhisattvas, guiding and benefiting beings with compassion and sincerity. Wherever he dwells, he brings joy to others.'
At that time, Brahma Heart-Holder and twelve thousand Bodhisattvas prostrated themselves before the Buddha, circumambulated him three times, and each transformed a seat with their supernatural powers, sitting upon it. Brahma Heart-Holder, with his palms together, said to the Buddha, praising him in verse:
'Your wondrous voice, penetrates everywhere, your majestic virtue flows and shines, spreading throughout the ten directions. In the land where you reside, one sees all the most excellent ones, all beings praise, your conduct, O Great Sage! I dwell in a different Buddha-land, pure and without defilement, my world has no, name of the three evil realms. I immediately abandoned, that Buddha-land, in order to cultivate great compassion to save beings, therefore I have come here. The Buddha's sacred wisdom, has no depletion, all Tathagatas, are completely equal. Whether past, present, or future, they can subdue stubborn wills, protecting such, the Buddha-lands. Promoting extraordinary practices, everything is pure and undefiled, strictly cultivating precepts, always practicing pure conduct. To those who harbor malice, repaying them with compassion, such is the intention, that makes it especially excellent. Because of being able to purify, the three karmas of body, speech, and mind, therefore able to accord with and protect, the body, speech, and mind. The suffering of the three evil realms, the toilsome and painful afflictions, now for the sake of the Dharma, can all be extinguished. If the Bodhisattvas, are able to be born in this place, these ones have never, harboring fear. The karma they create,
至於惡趣， 上下道足， 皆已斷除。 其有菩薩， 心設患厭， 將御擁護， 於斯正法。 此等後世， 所處之地， 不失其志， 不離智慧。 其欲斷截， 眾結之縛， 假使凈除， 塵垢之慾， 則當將護， 佛土之法， 則便超越， 至諸通慧。 設異佛土， 無數億劫， 執持正法， 若講說者， 不如忍界， 說經至食， 是為殊勝， 則第一尊。 吾亦睹見， 妙樂世界， 及復省察， 安樂佛土。 彼無苦惱， 眾患音聲， 設若修善， 不足為性。 假使蠲除， 眾塵堂室， 愚兇害人， 常忍所加； 當以經法， 勸化他人， 令至上道， 此乃甚難。 當稽首彼， 無上之尊， 行於愍哀， 脫勤苦法。 斯未曾有， 如來所行， 心懷毒者， 開化以法， 設入眾會， 則為導師。 是菩薩者， 十方聞名， 於法無礙， 猶如巨海， 故為彼說， 斯佛之道。 帝釋梵天， 及護世者， 諸天龍神， 須倫真陀， 無數悉來， 等集於斯， 欲求經義， 從志解說。 比丘丘尼， 清信士女， 普皆來臻， 於此眾會， 愿佛
【現代漢語翻譯】 現代漢語譯本 至於惡趣，上下道的障礙，都已經斷除。 如果有菩薩，心中產生厭倦，想要守護這部正法。 這些菩薩在後世所處的地方，不會失去他們的志向，不會離開智慧。 如果想要斷除各種煩惱的束縛，即使是凈化塵垢般的慾望， 那麼應當守護佛土的法，這樣就能超越到各種神通智慧的境界。 即使在其他佛土，經過無數億劫，執持正法，如果有人講說， 也不如在忍界（Saha world）中，一邊說法一邊吃飯，這是非常殊勝的，是第一尊貴的。 我也曾見到妙樂世界（Abhirati），並且觀察過安樂佛土（Sukhavati）。 那裡沒有痛苦，沒有各種疾病的聲音，即使修行善事，也不足以成為特性。 即使清除乾淨佈滿灰塵的房屋，愚蠢兇惡的人，常常施加傷害； 應當用經法勸化他人，使他們達到最高的道，這實在是太難了。 應當向那些無上的尊者稽首，他們以慈悲心行事，脫離勤苦之法。 這是前所未有的，如來（Tathagata）所行的，對於心中懷有惡意的人，用佛法開導他們， 如果進入大眾集會，就能成為導師。這樣的菩薩，十方世界都能聽到他的名聲， 對於佛法沒有障礙，猶如巨大的海洋，所以為他們宣說佛的道。 帝釋（Indra）、梵天（Brahma），以及護世者，諸天、龍神（Naga），須倫（Asura）、真陀（Kimnara）， 無數都來到這裡，聚集在一起，想要尋求經義，按照自己的理解來解說。 比丘（Bhikkhu）、比丘尼（Bhikkhuni），清信士（Upasaka）、清信女（Upasika），普遍都來到這裡，在這個集會中，愿佛
【English Translation】 English version As for the evil destinies, the obstacles of the lower and upper paths have all been cut off. If there are Bodhisattvas who develop weariness in their hearts and wish to protect this true Dharma, these Bodhisattvas, in the places where they dwell in future lives, will not lose their aspirations and will not depart from wisdom. If one wishes to sever the bonds of all afflictions, even if it means purifying desires like dust and grime, then one should protect the Dharma of the Buddha-lands, and in this way, one can transcend to the realms of various supernormal powers and wisdom. Even in other Buddha-lands, after countless eons, holding onto the true Dharma, if someone speaks it, it is not as good as in the Saha world, speaking the sutras while eating, this is extremely excellent, it is the most venerable. I have also seen the Abhirati world and observed the Sukhavati Buddha-land. There, there is no suffering, no sounds of various illnesses; even cultivating good deeds is not enough to be its characteristic. Even if one cleanses a dusty house, foolish and wicked people often inflict harm; one should use the sutra Dharma to persuade and transform others, leading them to the highest path; this is truly difficult. One should bow to those supreme venerables who act with compassion, freeing themselves from the Dharma of diligent suffering. This is unprecedented, what the Tathagata practices, for those who harbor malice in their hearts, to enlighten them with the Dharma, if one enters a mass gathering, one can become a guide. Such Bodhisattvas, their names are heard in the ten directions, they have no obstacles to the Dharma, like a vast ocean, therefore, the path of the Buddha is spoken for them. Indra, Brahma, and the protectors of the world, the Devas, Nagas, Asuras, Kimnaras, countless numbers all come here, gathering together, wanting to seek the meaning of the sutras, explaining according to their own understanding. Bhikkhus, Bhikkhunis, Upasakas, Upasikas, universally come here, to this assembly, may the Buddha
為普， 講說經法， 若有聞者， 所趣吉祥。 假使志願， 信好導師， 聲聞之眾， 及與緣覺， 能仁悉了， 隨志化治， 惟為斯黨， 決一切疑。 今吾勸進， 咨啟法王， 為眾生故， 志求佛道。 其立佛言， 而不斷絕， 以修慈心， 為無量寶。 假使十方， 聞佛名德， 勇猛逮得， 無量之慧， 當爲斯等， 說無比行， 隨其眾生， 所知志跡。 非諸聲聞， 弟子之地， 一切緣覺， 所不能及。 余等信樂， 最勝所度， 世尊之慧， 不可思議。 鄙自歸命， 於世導師， 今愿咨問， 大聖此義。 假使有厭， 心惡勞患， 唯為解說， 佛之要道。」
四法品第二
於是，持心梵天說此偈贊佛已，長跪叉手，前白佛言：「何謂菩薩志性堅強意不懈厭？何謂菩薩所言柔和辭無惱熱？何謂菩薩所造德本超諸眾生？何謂菩薩威儀安詳而不卒暴？何謂菩薩于清凈白法多所長益？何謂菩薩所至土地游步究縛？何謂菩薩在於眾生行權方便？何謂菩薩于彼等倫分別教化？何謂菩薩能護道心？何謂菩薩專在眾生心不憒亂？何謂菩薩務求善本存在法議？何謂菩薩曉了所念而不捨信？何謂菩薩
【現代漢語翻譯】 現代漢語譯本 普遍地， 講說經法，若有人聽聞，所前往之處皆吉祥。 假設有人立下志願，信奉良師，包括聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）之眾，以及緣覺（Pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者），能仁（Śākyamuni，釋迦牟尼佛的稱號）完全瞭解他們，隨其志向教化治理，只為這些人解決一切疑惑。現在我勸請進言，請教法王（Dharmaraja，佛的尊稱），爲了眾生的緣故，立志追求佛道。 他們樹立佛的教言，使之不斷絕，以修習慈悲心，作為無量的珍寶。假設十方世界，聽聞佛的名德，勇猛精進獲得無量的智慧，應當為這些人，宣說無比的修行，隨著眾生所知曉的志向和足跡。 這不是聲聞弟子所能達到的境界，一切緣覺也無法企及。其餘信奉佛法的人，都由最殊勝的佛所度化，世尊的智慧，不可思議。我謙卑地歸命於世間導師，現在希望請教大聖（Mahātmā，對佛的尊稱）這些道理。 假設有人厭倦，內心厭惡勞苦，只為他們解說，成佛的要道。
四法品第二
於是，持心梵天（Dṛtiśaya-brahman，一位梵天神祇）說完這些偈頌讚美佛陀后，長跪合掌，向前對佛說：『什麼叫做菩薩（Bodhisattva，立志成佛的修行者）的志向堅定，意志堅強而不懈怠厭倦？什麼叫做菩薩所說的話柔和，言辭沒有惱怒和熱惱？什麼叫做菩薩所造的德行根本超越所有眾生？什麼叫做菩薩的威儀安詳而不急躁粗暴？什麼叫做菩薩在清凈的善法方面多有增長？什麼叫做菩薩所到達的土地，遊歷修行究竟解脫？什麼叫做菩薩在眾生中施行權巧方便？什麼叫做菩薩對於那些同等的人分別進行教化？什麼叫做菩薩能夠守護道心？什麼叫做菩薩專心於眾生而內心不昏亂？什麼叫做菩薩努力尋求善的根本，存在於佛法的討論之中？什麼叫做菩薩明瞭所念而不捨棄信心？什麼叫做菩薩』
【English Translation】 English version Universally, Speaking and explaining the scriptures, if there are those who hear, the places they go to will be auspicious. Suppose someone makes a vow, believing in a good teacher, including the assembly of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment through their own efforts without relying on others' teachings), Śākyamuni (the capable one) fully understands them, teaching and governing according to their aspirations, only to resolve all their doubts. Now I urge and advise, consulting the Dharmaraja (the Dharma King, a title for the Buddha), for the sake of sentient beings, aspiring to seek the path of Buddhahood. They establish the Buddha's teachings, ensuring they are not cut off, cultivating loving-kindness, as immeasurable treasures. Suppose in the ten directions, they hear of the Buddha's name and virtues, bravely and diligently attaining immeasurable wisdom, they should, for these people, proclaim unparalleled practices, according to the aspirations and footprints known by sentient beings. This is not a state that Śrāvaka disciples can reach, nor can all Pratyekabuddhas attain it. The rest who believe in the Dharma are all delivered by the most supreme Buddha, the wisdom of the World Honored One is inconceivable. I humbly take refuge in the world's guide, now wishing to inquire about these principles from the great sage (Mahātmā). Suppose there are those who are weary, their hearts disliking toil and suffering, only for them to explain, the essential path to Buddhahood.
Chapter Two: The Four Dharmas
Then, Dṛtiśaya-brahman (a Brahma deity), after reciting these verses praising the Buddha, knelt down with palms together, and said to the Buddha: 'What is meant by a Bodhisattva's (one who aspires to become a Buddha) aspiration being firm, their will strong without being weary or厭倦? What is meant by a Bodhisattva's words being gentle, their speech without anger or heat? What is meant by a Bodhisattva's virtuous roots surpassing all sentient beings? What is meant by a Bodhisattva's demeanor being peaceful and not hasty or impetuous? What is meant by a Bodhisattva having much growth in pure and wholesome dharmas? What is meant by a Bodhisattva's lands reached, traveling and practicing to ultimate liberation? What is meant by a Bodhisattva employing skillful means among sentient beings? What is meant by a Bodhisattva separately teaching and transforming those of equal standing? What is meant by a Bodhisattva being able to protect the mind of the path? What is meant by a Bodhisattva being focused on sentient beings without a confused mind? What is meant by a Bodhisattva striving to seek the roots of goodness, existing in discussions of the Dharma? What is meant by a Bodhisattva understanding what is thought without abandoning faith? What is meant by a Bodhisattva'
于諸塵勞部分開化？何謂菩薩所入眾會能行權便？何謂菩薩恢闡法施流演剖判？何謂菩薩知報應力失德本者？何謂菩薩曉于眾生不起之慧六度無極？何謂菩薩暢達方便存於禪定？何謂菩薩于諸佛法而不退轉？何謂菩薩未常違疑諸佛言教？」
佛告持心梵天：「善哉！善哉！乃能咨問如來如斯之議。諦聽！諦聽！善思念之。」
「甚哉！世尊！愿樂欲聞。」持心梵天受教而聽。
佛告梵天：「菩薩有四事法，志性堅強而不懈厭。何謂為四？愍哀眾生、不厭精進、終始如夢、平等佛慧，是為四。
「復有四事，所言柔和辭無惱熱。何謂為四？菩薩專一以一人故分別諸法、菩薩專一不樂一切諸趣所生、菩薩專一讚揚大乘、菩薩專一講說清凈不失凈業，是為四。
「又有四事，所造德本超諸眾生。何等四？禁戒、博聞、佈施、舍家，是為四。
「又有四事，威儀安詳而不卒暴。何等四？無利、無譽、無名、無苦，是為四。
「又有四事，于清凈法多所長益功德之本。何等四？具足行信勸於他人、假使佈施不望其報、將養護法、為諸菩薩廣說慧地，是為四。
「又有四事，所至土地游步究縛。何等四？興起德本、棄諸瑕穢、曉了勸助、慇勤精進，是為四。
「又有四事
【現代漢語翻譯】 現代漢語譯本 『于諸塵勞部分開化』是什麼意思？『何謂菩薩所入眾會能行權便』是什麼意思？『何謂菩薩恢闡法施流演剖判』是什麼意思？『何謂菩薩知報應力失德本者』是什麼意思？『何謂菩薩曉于眾生不起之慧六度無極』是什麼意思？『何謂菩薩暢達方便存於禪定』是什麼意思？『何謂菩薩于諸佛法而不退轉』是什麼意思？『何謂菩薩未常違疑諸佛言教』是什麼意思？
佛告訴持心梵天：『好啊！好啊！你能夠詢問如來這樣的問題。仔細聽！仔細聽！好好思考！』
『太好了！世尊（Bhagavan，對佛的尊稱）！我非常樂意聽聞。』持心梵天接受教誨並聆聽。
佛告訴梵天：『菩薩有四種法，意志堅定而不懈怠。哪四種呢？ 憐憫眾生、不厭倦精進、始終視一切如夢幻、平等對待一切佛的智慧，這就是四種。
又有四件事，言語柔和，沒有惱人的話語。哪四件呢？菩薩專心致志地爲了一個人而分別解說諸法、菩薩專心致志地不樂於在一切諸趣中受生、菩薩專心致志地讚揚大乘佛法、菩薩專心致志地講說清凈而不失凈業，這就是四件。
又有四件事，所造的功德超越一切眾生。哪四件？ 禁戒、博聞、佈施、舍家，這就是四件。
又有四件事，威儀安詳而不急躁。哪四件？ 不求利、不求譽、不求名、不畏苦，這就是四件。
又有四件事，對於清凈的佛法多有增長，是功德的根本。哪四件？ 具足信心並勸導他人、即使佈施也不期望回報、將養護持佛法、為諸菩薩廣說智慧之地，這就是四件。
又有四件事，所到達的土地都能遊歷究竟。哪四件？ 興起功德之本、捨棄各種瑕疵污穢、明瞭勸導幫助、慇勤精進，這就是四件。
又有四件事
【English Translation】 English version What does 『partially enlightened in all dust and labor』 mean? What does 『what the Bodhisattva (Enlightenment-being) enters into assemblies and can exercise skillful means』 mean? What does 『what the Bodhisattva widely expounds the Dharma (teaching) giving, flowing, and analyzing』 mean? What does 『what the Bodhisattva knows the power of retribution and those who lose the root of virtue』 mean? What does 『what the Bodhisattva understands the wisdom of non-arising in sentient beings, the Six Perfections (paramitas)』 mean? What does 『what the Bodhisattva thoroughly understands expedient means and abides in meditation』 mean? What does 『what the Bodhisattva does not regress in all Buddha-dharmas (teachings)』 mean? What does 『what the Bodhisattva never violates or doubts the words and teachings of all Buddhas』 mean?
The Buddha (Enlightened One) told the Brahma (divine being) named Dhrtimati (Holder of Mind): 『Excellent! Excellent! You are able to ask the Tathagata (Thus Come One, epithet of the Buddha) such questions. Listen carefully! Listen carefully! Think about it carefully!』
『Wonderful! World-Honored One (Bhagavan, title for the Buddha)! I am eager to hear.』 The Brahma Dhrtimati received the teaching and listened.
The Buddha told the Brahma: 『Bodhisattvas have four dharmas (teachings), their will is firm and they are not lazy or weary. What are the four? Compassion for sentient beings, not being weary of diligence, always seeing everything as a dream, equanimity towards all Buddha-wisdom, these are the four.
There are also four things, their words are gentle and without irritating speech. What are the four? Bodhisattvas are single-mindedly explaining the dharmas for the sake of one person, Bodhisattvas are single-mindedly not delighting in being born in all destinies, Bodhisattvas are single-mindedly praising the Mahayana (Great Vehicle) teachings, Bodhisattvas are single-mindedly speaking of purity and not losing pure karma, these are the four.
There are also four things, the virtuous roots they create surpass all sentient beings. What are the four? Precepts, vast learning, giving, renouncing the household life, these are the four.
There are also four things, their demeanor is peaceful and not hasty. What are the four? Without seeking profit, without seeking praise, without seeking fame, without fearing suffering, these are the four.
There are also four things, they greatly increase the roots of merit in pure dharmas. What are the four? Fully practicing faith and encouraging others, even if giving they do not expect reward, nurturing and protecting the Dharma, widely speaking of the ground of wisdom for all Bodhisattvas, these are the four.
There are also four things, they can travel and thoroughly explore the lands they reach. What are the four? Arousing the roots of virtue, abandoning all flaws and defilements, understanding and encouraging help, diligently striving forward, these are the four.
There are also four things
，在於眾生行權方便。何等為四？順從眾生、勸化德本、悔過罪釁、解說佛事，是為四。
「又有四事，于彼等倫分別教化。何等四？愍傷人物、習己安隱、忍辱安詳、謙不憍慢，是為四。
「又有四事，能護道心。何等四？意常唸佛一切德本、至於道心、習近善友、咨嗟大乘，是為四。
「又有四事，專在眾生心不憒亂。何等為四？不為聲聞心、若緣覺心、求法無厭、如所聞法為他人說，是為四。
「又有四事，務求善本存在法議。何等四？除去一切塵勞之病猶如醫王、順於德本而不違失、諸議道想滅群黎苦、志泥洹議，是為四。
「又有四事，曉了所念而不捨信。何等四？興不起忍超不滅忍、忍緣起報、忍無所住、亦無異心汲汲之事，是為四。
「又有四事，于諸塵勞部分開化。何謂四？所念順議、將護禁戒、曉諸法力、樂處燕居，是為四。
「又有四事，所入眾會能行權便。何等四？志樂法議不求他短、而行恭敬無有憍慢、求索善德不為己施、所造德本勸施他人，是為四。
「又有四事，恢闡法施流演剖判。何等四？將護正法、化己及彼使入智慧、修正士業、示現塵勞瞋恨之結，是為四。
「又有四事，知報應力失德本者。何等四？終不睹見他人瑕闕
【現代漢語翻譯】 現代漢語譯本：在於爲了眾生施行權宜方便。哪四種呢？順應眾生的心意、勸導他們修習善德的根本、為他們懺悔罪過、為他們解說佛法之事，這就是四種。 又有四件事，用來對那些同類的人分別進行教化。哪四種呢？憐憫和關愛眾生、習慣於內心的安穩、以忍辱之心對待一切、謙虛而不驕傲自滿，這就是四種。 又有四件事，能夠守護修道之心。哪四種呢？心中常常憶念佛的一切功德根本、直至證得道心、親近善良的朋友、讚歎和學習大乘佛法，這就是四種。 又有四件事，專門使眾生的心不混亂。哪四種呢？不追求聲聞乘的心、不追求緣覺乘的心、對於佛法的追求永不滿足、把自己聽聞的佛法為他人宣說，這就是四種。 又有四件事，努力尋求善的根本，存在於佛法的討論之中。哪四種呢？除去一切塵世煩惱的病痛，猶如醫王一般、順應善德的根本而不違背喪失、通過佛法的討論來滅除眾生的痛苦、立志于涅槃的討論，這就是四種。 又有四件事，明瞭所念而不捨棄信心。哪四種呢？生起不動的忍耐，超越不滅的忍耐、忍耐緣起果報、忍耐無所住著、也沒有其他汲汲營求之事，這就是四種。 又有四件事，在各種塵世煩惱的部分進行開導教化。哪四種呢？所念符合佛法、守護禁戒、明白諸法的力量、喜歡安靜的居住，這就是四種。 又有四件事，進入各種集會能夠施行權宜方便。哪四種呢？立志于佛法的討論而不尋求他人的缺點、行為恭敬而沒有驕傲自滿、尋求和索取善德而不為自己施捨、所造的功德勸導他人一起施捨，這就是四種。 又有四件事，弘揚佛法佈施，廣泛地演說和剖析佛法。哪四種呢？守護正法、教化自己和他人使之進入智慧、修正修行人的事業、揭示塵世煩惱嗔恨的根結，這就是四種。 又有四件事，知道報應的力量，失去功德根本的人會怎麼樣。哪四種呢？最終看不到他人的缺點。
【English Translation】 English version: It lies in employing expedient means for the sake of sentient beings. What are the four? To accord with sentient beings, to encourage them to cultivate the roots of virtue, to repent of their transgressions, and to explain the Buddha's teachings; these are the four. Furthermore, there are four things by which to separately teach and transform those of equal standing. What are the four? To have compassion for living beings, to be accustomed to one's own peace and tranquility, to be patient and composed, and to be humble without arrogance; these are the four. Furthermore, there are four things that can protect the mind of the Path. What are the four? To constantly remember in one's mind the Buddha's virtues and the roots of all goodness, until the mind of the Path is attained, to associate with good friends, and to praise and study the Great Vehicle; these are the four. Furthermore, there are four things that specifically keep the minds of sentient beings from being confused. What are the four? Not to have the mind of a Śrāvaka (Hearer) (a disciple who attains enlightenment through listening to the Buddha's teachings), nor the mind of a Pratyekabuddha (Solitary Buddha) (one who attains enlightenment on their own, without a teacher), to never be satisfied in seeking the Dharma (the teachings of the Buddha), and to explain the Dharma as one has heard it to others; these are the four. Furthermore, there are four things: to diligently seek the roots of goodness, existing in the discussion of the Dharma. What are the four? To remove the sickness of all worldly afflictions like a king of medicine, to accord with the roots of virtue without violating or losing them, to extinguish the suffering of the masses through discussions of the Path, and to aspire to discussions of Nirvāṇa (liberation from suffering); these are the four. Furthermore, there are four things: to understand what is thought of without abandoning faith. What are the four? To arouse unmoving patience, to transcend impermanent patience, to be patient with the retribution of conditioned arising, to be patient with non-abiding, and to have no other anxious pursuits; these are the four. Furthermore, there are four things: to separately transform and teach in the various parts of worldly afflictions. What are the four? To have thoughts that accord with the Dharma, to protect the precepts, to understand the power of all dharmas (teachings), and to delight in secluded dwelling; these are the four. Furthermore, there are four things: to be able to employ expedient means when entering various assemblies. What are the four? To aspire to discussions of the Dharma without seeking the faults of others, to act with respect without arrogance, to seek and acquire good virtues without giving for oneself, and to encourage others to give together with the virtues one has created; these are the four. Furthermore, there are four things: to widely expound the Dharma, spreading and analyzing it extensively. What are the four? To protect the True Dharma, to transform oneself and others, enabling them to enter into wisdom, to correct the actions of practitioners, and to reveal the knots of worldly afflictions and hatred; these are the four. Furthermore, there are four things: to know the power of karmic retribution, and what happens to those who lose the roots of virtue. What are the four? They will ultimately not see the faults of others.
、奉行慈心攝諸瞋怒、顯揚報應、于諸法事常念道心，是為四。
「又有四事，曉于眾生不起之慧六度無極。何等四？則以佈施如為𤳖黨、並化他人、曉了四恩化于眾生、好喜深法順於經典，是為四。
「又有四事，暢達方便存於禪定。何等四？分別心事罪福所趣、勤力德本、不捨眾生、修行權慧，是為四。
「又有四事，于諸佛法而不退轉。何等四？將護無量生死之患、供養奉侍無數諸佛、而常遵修無限慈心、曉了無際諸佛之慧，是為四。
「又有四事，未曾違疑諸佛言教。何等四？不釋本慧、言行相應、捐棄重貪、若建立者處於本性，是為四。」
世尊發遣說四事時，二江河沙諸天子等，皆發無上正真道意，五千人得不起法忍。此諸菩薩，各從無數佛國來會者，供養世尊，三千大千世界皆悉周遍，華至於膝。
分別法言品第三
於是，明網菩薩謂持心梵天曰：「仁者乃問順妙尊議，曉了菩薩方便之趣？佛分別說。何謂菩薩有所問事而應順議？」
持心答曰：「等於吾我而問事者，為順議問；等問他人行之所操，為應順也；等問法像，為應順也。又，明網！不計吾等，不計他等，不計法等，是為應順也。其問起生，其問滅盡，若問處所，為應順也。設有問者，法
無所起及與滅盡，處所之行，為應順也。若問他人塵勞之慾，若有問斗諍顛倒，為應順也。
「其問生死，問度生死，問于無為，為應順也。其不問塵勞，亦不顛倒，亦不生死，亦不度生死，亦無泥洹，為應順也。所以者何？察諸法者亦不寂然，不除欲垢顛倒生死無為，為應順也。其問所獲，為應順也。
「設復有問有所造證，若有約時有所除斷，若有所行，為應順也。若有不問所得受證，眾想之念不以約時，而無所著，無斷除想，亦無行見，為應順也。為一切故而發是問，心無所著，志不存問，為應順也。其有而問斯眾德善，為如應順，斯不善德為不如應。
「斯為俗事，斯為度世，斯為罪事，斯無罪業，斯為諸漏，斯為所有，斯無所有，其有作是二事問者，計此一切，為不應順也。其不二事、不見二問，為應順也。其有若干視諸佛者，為如應順。計法若干，為如應順。聖眾若干，為如應順。眾生若干、國土若干，為如應順。道乘若干、不想若干，為如應順。法無所屬，無有若干，而問一議，為如應順。一切法如應，一切法無應。」
又問梵天：「何謂一切諸法如為應順？一切諸法為不應順？」
答曰：「能分別者，一切諸法諸法如應。假使心法其心精進，彼不應順；計一切法諸法
【現代漢語翻譯】 現代漢語譯本：對於詢問事物從何而起，以及如何滅盡，還有關於修行之處的問題，應該順應回答。如果有人詢問關於塵世煩惱的慾望，或者詢問關於爭鬥和顛倒妄想的問題，也應該順應回答。 對於詢問生死輪迴，詢問如何脫離生死輪迴，詢問關於無為境界的問題，應該順應回答。對於不詢問塵世煩惱，也不詢問顛倒妄想，不詢問生死輪迴，也不詢問如何脫離生死輪迴，也不詢問涅槃（Nirvana）的問題，應該順應回答。為什麼呢？因為觀察諸法的人，既不執著于寂靜，也不去除慾望、污垢、顛倒妄想、生死輪迴和無為境界，所以應該順應回答。對於詢問所獲得的成就的問題，應該順應回答。 假設有人詢問關於所造作的證悟，或者約定時間來斷除煩惱，或者詢問關於修行的行為，應該順應回答。如果有人不詢問所獲得的證悟，對於眾多的想法和念頭不加以約定時間的限制，並且沒有任何執著，沒有斷除想法的念頭，也沒有修行的見解，應該順應回答。爲了利益一切眾生而提出這些問題，心中沒有任何執著，志向不在於追問，應該順應回答。如果有人詢問關於各種功德善行，應該如實順應回答；對於不善的德行，則不如實順應回答。 什麼是世俗之事，什麼是度脫世間，什麼是罪惡之事，什麼是沒有罪業，什麼是各種煩惱，什麼是所有，什麼是沒有所有，如果有人提出關於這兩種對立的問題，認為一切都是如此，則不應該順應回答。對於不執著于兩種對立，不以二元對立的觀點來看待問題的人，應該順應回答。如果有人以不同的觀點來看待諸佛（Buddha），應該如實順應回答嗎？如果以不同的觀點來衡量佛法（Dharma），應該如實順應回答嗎？如果以不同的觀點來看待聖眾（Sangha），應該如實順應回答嗎？如果以不同的觀點來看待眾生（Sentient beings）、國土（Buddha-field），應該如實順應回答嗎？如果以不同的觀點來看待道乘（Path）、不想（Non-thought），應該如實順應回答嗎？佛法沒有固定的歸屬，沒有固定的衡量標準，而詢問統一的觀點，應該如實順應回答嗎？一切法如實相應，一切法沒有相應與不相應。 梵天（Brahma）又問：『什麼叫做一切諸法如實相應？什麼叫做一切諸法不相應？』 答道：『能夠分別諸法的人，一切諸法都如實相應。假使心法及其精進之心，則不應順應；如果衡量一切法……』
【English Translation】 English version: To questions about where things originate and how they cease, and about the practice of where to abide, one should respond accordingly. If someone asks about desires related to worldly afflictions, or about disputes and inverted perceptions, one should also respond accordingly. To questions about birth and death, about transcending birth and death, and about the unconditioned (Nirvana), one should respond accordingly. To questions about not inquiring into worldly afflictions, nor into inverted perceptions, nor into birth and death, nor into transcending birth and death, nor into Nirvana, one should respond accordingly. Why? Because those who observe all dharmas (phenomena) neither cling to stillness, nor eliminate desires, defilements, inverted perceptions, birth and death, or the unconditioned, so one should respond accordingly. To questions about what has been attained, one should respond accordingly. Suppose someone asks about the attainment that has been cultivated, or makes an appointment to cut off afflictions at a certain time, or asks about the practice that is being undertaken, one should respond accordingly. If someone does not ask about the attainment that has been received, does not limit the thoughts and ideas of the multitude with an appointment, and has no attachment, no thought of cutting off, and no view of practice, one should respond accordingly. To ask these questions for the sake of all beings, with a mind free from attachment and a will not focused on questioning, one should respond accordingly. If someone asks about various meritorious virtues, one should respond truthfully; for unwholesome virtues, one should not respond truthfully. What are worldly matters, what is transcending the world, what are sinful matters, what is without sin, what are the various outflows (leaks), what is having, what is not having, if someone asks about these two opposing matters, considering everything to be so, one should not respond accordingly. For those who do not cling to duality and do not view questions in a dualistic way, one should respond accordingly. If someone views the Buddhas (Buddha) in different ways, should one respond accordingly? If one measures the Dharma (Dharma) in different ways, should one respond accordingly? If one views the Sangha (Sangha) in different ways, should one respond accordingly? If one views sentient beings (Sentient beings) and Buddha-fields (Buddha-field) in different ways, should one respond accordingly? If one views the Path (Path) and non-thought (Non-thought) in different ways, should one respond accordingly? The Dharma has no fixed belonging, no fixed standard of measurement, and to ask about a unified view, should one respond accordingly? All dharmas are in accordance, all dharmas are neither in accordance nor not in accordance. Brahma (Brahma) further asked: 'What is meant by all dharmas being in accordance? What is meant by all dharmas not being in accordance?' He replied: 'Those who can distinguish dharmas, all dharmas are in accordance. If the mind and its diligence are measured, then one should not respond accordingly; if one measures all dharmas...'
相寂，空無所有，為應順也。其不欣樂寂然法者，為應順也。此專精業所當造者，斯在憍慢，斯有所作，如斯行者，亦復如應。」
又問：「何謂諸法有所觀察？」
答曰：「己性寂然離欲之際，為觀諸法。」
又問梵天：「少有是類了不應者，不離於欲而順道議？」
答曰：「明網！多族姓子、族姓女不離欲際，而順如應道議之法。令已入者，甫當入者，則于其人不入智法，亦無所得，亦無有人，亦無當入。所以者何？大哀世尊不有云乎？其聞于佛所說法者，若行精進，便當如說而奉行之，終不復歸於土地處，所有所獲致。其不歸趣，無復生死，不至泥洹。所以者何？世尊所了無有生死，亦無泥洹。」
又問梵天：「佛者不度生死業，而說法乎？」
答曰：「世尊寧復自說，吾度生死乎？」
答曰：「不也！故族姓子！佛世尊者，不捨生死，不求泥洹。設有生死泥洹之想，則不度二；彼無生死，何所度者不得泥洹？所以者何？不等生死至泥洹乎！」
梵天答曰：「亦不生死，亦無泥洹也。」
於是世尊，贊持心梵天曰：「善哉！善哉！梵天！欲有所說當作斯說，乃為是說。」說是應順語時，二千比丘漏盡意解，梵天不復得於生死，亦無泥洹。
如來
【現代漢語翻譯】 現代漢語譯本： 『相寂』（Samatha，止息），空無所有，是為應順真理。那些不欣樂寂靜之法的人，也是應順真理。如果專注於世俗的行業，就會產生驕慢，就會有所作為，像這樣修行的人，也是應順世俗。
又問：『什麼叫做對諸法的觀察？』
答：『當自己的本性達到寂靜、遠離慾望的境界時，就是觀察諸法。』
又問梵天：『是否很少有人不離慾望，卻能遵循正道進行討論？』
答：『明網！有很多善男子、善女人不離慾望，卻能遵循相應的正道進行討論。對於那些已經入門、或即將入門的人來說，他們不會進入智慧之法，也不會有所得，也不會有人，也不會有將要入門的人。為什麼呢？大慈大悲的世尊不是說過嗎？那些聽聞佛所說法的人，如果精進行持，就能如佛所說而奉行，最終不會再回到世俗的土地，不會再有所得。他們不會再輪迴，沒有生死，不會到達涅槃。為什麼呢？世尊所證悟的境界沒有生死，也沒有涅槃。』
又問梵天：『佛陀難道不是爲了度脫生死之業，才說法的嗎？』
答：『世尊難道自己說過，『我度脫生死』這樣的話嗎？』
答：『沒有！善男子！佛陀不捨棄生死，也不追求涅槃。如果執著于生死和涅槃的念頭，就不能度脫二者；如果沒有生死，又有什麼需要度脫的，又怎麼能到達涅槃呢？為什麼呢？生死和涅槃不是等同的嗎！』
梵天答道：『既沒有生死，也沒有涅槃。』
這時，世尊讚歎持心梵天說：『善哉！善哉！梵天！想要說什麼就應該這樣說，這才是正確的說法。』當說出這應順真理的話語時，兩千比丘的煩惱都已斷盡，心意解脫，梵天也不再受生死輪迴之苦，也沒有涅槃可得。
如來
【English Translation】 English version: 『Samatha』 (tranquility), empty and without anything, is in accordance with the truth. Those who do not rejoice in the Dharma of tranquility are also in accordance with the truth. If one focuses on worldly occupations, arrogance will arise, and there will be actions. Those who practice in this way are also in accordance with the world.
Again, he asked: 『What is called observing all dharmas?』
He replied: 『When one's own nature reaches a state of tranquility and detachment from desires, that is observing all dharmas.』
Again, he asked Brahma: 『Are there few who, without being detached from desires, can discuss the path in accordance with the truth?』
Brahma replied: 『Mingwang! There are many sons and daughters of good families who, without being detached from desires, can discuss the Dharma in accordance with the corresponding path. For those who have already entered or are about to enter, they will not enter the Dharma of wisdom, nor will they gain anything, nor will there be anyone, nor will there be anyone about to enter. Why? Hasn't the greatly compassionate World-Honored One said that those who hear the Dharma preached by the Buddha, if they practice diligently, will be able to follow the Buddha's teachings, and will ultimately not return to the mundane world, nor will they gain anything. They will no longer be reborn, there will be no birth and death, and they will not reach Nirvana. Why? The realm realized by the World-Honored One has no birth and death, nor is there Nirvana.』
Again, he asked Brahma: 『Does the Buddha preach the Dharma not to liberate beings from the karma of birth and death?』
Brahma replied: 『Has the World-Honored One ever said, 'I liberate beings from birth and death'?』
He replied: 『No! Good son! The Buddha does not abandon birth and death, nor does he seek Nirvana. If one clings to the notions of birth and death and Nirvana, one cannot be liberated from both; if there is no birth and death, what needs to be liberated, and how can one reach Nirvana? Why? Are birth and death and Nirvana not the same?』
Brahma replied: 『There is neither birth and death, nor is there Nirvana.』
At this time, the World-Honored One praised Brahma, saying: 『Excellent! Excellent! Brahma! If you want to say something, you should say it like this, for this is the correct way to speak.』 When these words in accordance with the truth were spoken, two thousand Bhikkhus had exhausted their defilements and their minds were liberated, and Brahma was no longer subject to the suffering of birth and death, nor was there Nirvana to be attained.
Tathagata
說言：「示有生死，無周旋者，亦無滅度，亦無所憂，亦不見人。有滅度者，設使梵天入此議者，則于其人無生死法，無泥洹法。」
於是眾會，五百比丘，即從坐起私竊而去，而說此言：「吾等見中凈修梵行，心自念言：『當得滅度，而無有人得滅度者，空復志求學斯道乎？安成慧耶！』」
於是，明網菩薩前白佛言：「唯然，世尊！假使欲令法起生者，則于其人佛不興出，彼不超度生死之難也。天中天！求見泥洹故。
「唯天中天！所謂泥洹蠲除一切眾想之念，亦不汲汲，于諸通慧為殊異也，若所釋是等比丘即為自欺也。
「天中天！于正法律而行出家，墮外邪見，而以志睹泥洹之處。譬如麻油酪酥醍醐，然即滅盡諸法，世尊永悉滅度，其永滅度，吾則謂之為甚慢矣。
「唯天中天！其修行者則無所修，逮平等者，終不造立所起之法，及與滅盡亦無有求，欲得法者亦無平等。」
於是，明網菩薩謂持心梵天：「梵天說此，五百比丘聞所說法，即從坐起私竊亡去，知斯等類意之所趣，何不入法？其有信樂，若以度脫于諸見網。」
持心答曰：「族姓子！汝往游至江河沙等諸佛國土，劫數求索不能得離，如是像法亦無有脫。譬如癡子畏於虛空，而馳迸走在所至趣，不能離
【現代漢語翻譯】 現代漢語譯本： 有人說：『示現生死，卻沒有輪迴，也沒有涅槃，也沒有憂慮，也看不見人。如果有人證得涅槃，即使是梵天來參與討論，對於那個人來說，也沒有生死之法，沒有涅槃之法。』
於是，在場的五百位比丘，立刻從座位上起身，私下離開，並且說道：『我們認為在佛法中清凈地修行梵行，心中想著：『應當證得涅槃』，但是沒有人能夠證得涅槃，白白地立志追求這種道嗎？這怎麼能成就智慧呢！』
於是，明網菩薩上前對佛說：『是的，世尊！如果想要讓法生起，那麼對於那個人來說，佛就不會出現於世，他們也無法超越生死的苦難。天中天（佛的尊稱）！他們是想要求得涅槃的緣故啊。』
『唯有天中天（佛的尊稱）！所謂的涅槃，是去除一切妄想雜念，也不汲汲營營，認為各種神通智慧有什麼特別之處，如果所解釋的是這些，那麼這些比丘就是在自欺欺人啊。』
『天中天（佛的尊稱）！他們在正法中出家修行，卻墮入外道的邪見，並且想要以此來證得涅槃。譬如麻油、酪、酥、醍醐，最終都會滅盡諸法，世尊您永遠地完全滅度，如果說完全滅度，我認為這是非常傲慢的想法。』
『唯有天中天（佛的尊稱）！修行的人沒有什麼可修的，證得平等的人，最終不會建立任何生起的法，以及滅盡的法，也不會有所求，想要得到法的人，也不會有平等。』
於是，明網菩薩對持心梵天說：『梵天您說了這些話，五百比丘聽了您所說的話，立刻從座位上起身，私下逃離，您知道這些人心中所想，為什麼不進入佛法呢？如果有人信樂佛法，就可以從各種見解的羅網中解脫出來。』
持心梵天回答說：『善男子！你即使遊歷到恒河沙數那麼多的佛國，經歷無數劫的時間去尋求，也無法脫離，像這樣的末法時代，也沒有解脫的希望。譬如愚癡的孩子害怕虛空，而四處奔跑逃竄，無論跑到哪裡，都無法逃離。』
【English Translation】 English version: Someone says: 'Showing birth and death, but without revolving, also without Nirvana, also without worry, also not seeing people. If someone attains Nirvana, even if Brahma enters this discussion, for that person, there is no law of birth and death, no law of Nirvana.'
Then, the assembly of five hundred Bhikkhus, immediately rose from their seats and secretly left, saying this: 'We see pure conduct of Brahma-faring in the Dharma, thinking in our hearts: 'We should attain Nirvana,' but no one can attain Nirvana, is it in vain to aspire to study this path? How can this achieve wisdom!'
Then, Mingwang Bodhisattva stepped forward and said to the Buddha: 'Yes, World Honored One! If you want the Dharma to arise, then for that person, the Buddha will not appear in the world, and they will not be able to transcend the suffering of birth and death. The Honored One among Gods (a respectful title for the Buddha)! They seek Nirvana for this reason.'
'Only the Honored One among Gods (a respectful title for the Buddha)! The so-called Nirvana is the removal of all deluded thoughts, and not eagerly pursuing, thinking that various supernatural powers and wisdom are special, if what is explained is this, then these Bhikkhus are deceiving themselves.'
'The Honored One among Gods (a respectful title for the Buddha)! They left home to practice in the correct Dharma, but fell into the heretical views of external paths, and want to attain Nirvana with this. For example, sesame oil, curd, ghee, and clarified butter, will eventually extinguish all Dharmas, World Honored One, you will eternally completely extinguish, if you say complete extinction, I think this is a very arrogant thought.'
'Only the Honored One among Gods (a respectful title for the Buddha)! Those who practice have nothing to practice, those who attain equality will ultimately not establish any arising Dharma, and extinguishing Dharma, and will not seek anything, those who want to obtain the Dharma will not have equality.'
Then, Mingwang Bodhisattva said to Chixin Brahma: 'Brahma, you said these words, the five hundred Bhikkhus heard what you said, immediately rose from their seats and secretly fled, you know what these people are thinking, why not enter the Dharma? If someone believes in the Dharma, they can be liberated from the nets of various views.'
Chixin Brahma replied: 'Good son! Even if you travel to Buddha lands as numerous as the sands of the Ganges River, and seek for countless kalpas, you will not be able to escape, in such a Dharma-ending age, there is no hope of liberation. For example, a foolish child is afraid of the void, and runs away everywhere, no matter where he runs, he cannot escape.'
空。此比丘等亦復如是，正使達行不可稱限，空相自然，無想之相亦復自然，無愿之相亦復自然。猶如復有第二士夫，求于虛空，八方上下欲得于空，心自念言：『我欲得空，我欲得空。』所欲游至，口自說空而不知空，言與其身行於空中而不睹空。如是，族姓子！斯諸比丘求于滅度，行於泥洹而求滅度，不解所入。所以者何？所謂言曰得滅度者，但假號耳。猶如虛空，若有行空經游虛空，所言亦空，其泥洹者假託言耳。」
於是五百比丘聞說是語，漏盡意解逮得神通，各嘆頌曰：「唯然，世尊！一切諸法皆悉滅度，假使有人求滅度者，則于其人佛不興世，我等，大聖！非為凡夫亦無所學，亦無不學，不生死不泥洹，無滅度法。所以者何？又諸通慧，我等已離所有道慧，興諸佛法。」
於是，尊者舍利弗謂諸比丘曰：「仁等已得造立，入於斯慧自獲利耶？」
答曰：「吾等已入造于塵勞，而無所作。」
又問：「何故說此？」
諸比丘曰：「唯舍利弗！設斷塵勞便入欲塵，不欲滅度，由是之故，吾等說言已得入矣，造于塵勞而無所作。」
舍利弗言：「善哉！善哉！族姓子！當咨嗟之，諸仁所立眾祐之地。」
諸比丘曰：「唯舍利弗！仁者世尊亦復是卿不凈眾祐，何況我
【現代漢語翻譯】 現代漢語譯本： 『空』。這些比丘也是這樣，即使修行達到不可計量的程度，空的體相自然顯現，無想的體相也自然顯現，無愿的體相也自然顯現。就像有第二個人，尋求虛空，四面八方上下都想得到虛空，心中自己想：『我想要得到空，我想要得到空。』他想要遊歷到達的地方，口中自己說著空卻不瞭解空，口中說著空，身體行走在空中卻看不到空。這樣，善男子！這些比丘尋求滅度，行走在涅槃（Nirvana）的道路上卻還在尋求滅度，不理解所進入的境界。這是為什麼呢？因為所謂的『得到滅度』，只不過是假借的名號罷了。就像虛空，如果有人在空中行走，經過遊歷虛空，所說的也是空，那涅槃也只是假託的言辭罷了。」
於是五百比丘聽到這些話，煩惱漏盡，心意解脫，獲得神通，各自讚嘆歌頌說：『是的，世尊（Bhagavan）！一切諸法都歸於滅度，假使有人尋求滅度，那麼對於這個人，佛陀（Buddha）就不會出現於世，我們這些大聖者！不是凡夫，也沒有什麼需要學習，也沒有什麼不需要學習，不生死也不涅槃，沒有滅度之法。這是為什麼呢？又因為各種神通智慧，我們已經脫離了所有道的智慧，興盛各種佛法。』
於是，尊者舍利弗（Sariputra）對比丘們說：『你們已經得到了建立，進入了這種智慧，自己獲得了利益嗎？』
比丘們回答說：『我們已經進入了塵勞，卻沒有做什麼。』
舍利弗又問：『為什麼這麼說？』
比丘們說：『舍利弗！如果斷絕了塵勞，就進入了慾望的塵埃，不想滅度，因為這個緣故，我們說已經進入了，造作于塵勞卻沒有做什麼。』
舍利弗說：『好啊！好啊！善男子！應當讚歎你們，你們所建立的是眾福的根基。』
比丘們說：『舍利弗！仁者，世尊也是您的不清凈的眾福根基，更何況我們呢？』
【English Translation】 English version: 『Emptiness.』 These Bhikkhus (monks) are also like this; even if their practice reaches immeasurable levels, the characteristic of emptiness naturally appears, the characteristic of non-perception also naturally appears, and the characteristic of non-desire also naturally appears. It is like a second person seeking emptiness, wanting to obtain emptiness in all directions, up and down, thinking in their mind, 『I want to obtain emptiness, I want to obtain emptiness.』 Wherever they want to travel, they speak of emptiness but do not understand emptiness; they speak of emptiness, and their body walks in emptiness but does not see emptiness. Thus, sons of good families! These Bhikkhus seek Nirvana (extinction), walk on the path to Nirvana, yet still seek Nirvana, not understanding what they are entering. Why is this? Because the so-called 『attaining Nirvana』 is merely a borrowed name. It is like the void; if someone walks in the void, traveling through the void, what they say is also void, so Nirvana is just a borrowed term.』
Then five hundred Bhikkhus, hearing these words, were freed from defilements, their minds liberated, and they attained supernatural powers. They each praised and sang, 『Yes, Bhagavan (World-Honored One)! All dharmas (teachings) return to extinction. If someone seeks extinction, then for that person, the Buddha (Enlightened One) will not appear in the world. We, the great sages! Are not ordinary people, nor is there anything we need to learn, nor is there anything we do not need to learn; neither birth nor death, nor Nirvana, there is no dharma of extinction. Why is this? Moreover, regarding all supernatural wisdom, we have already departed from all wisdom of the path, and we promote all the Buddha's teachings.』
Then, the Venerable Sariputra (one of the Buddha's chief disciples) said to the Bhikkhus, 『Have you attained establishment, entered this wisdom, and gained benefit for yourselves?』
The Bhikkhus replied, 『We have entered the dust and toil, but have done nothing.』
Sariputra asked again, 『Why do you say this?』
The Bhikkhus said, 『Sariputra! If we cut off the dust and toil, we would enter the dust of desire, not wanting extinction. For this reason, we say we have already entered, creating dust and toil but doing nothing.』
Sariputra said, 『Good! Good! Sons of good families! You should be praised, for what you have established is a foundation of great blessings.』
The Bhikkhus said, 『Sariputra! The World-Honored One is also your impure foundation of blessings, how much more so are we?』
等至清凈乎？」
又問：「此言何謂？」
諸比丘曰：「佛知諸法界本悉清凈。」
於是持心梵天白世尊曰：「唯然，世尊！何謂世之眾祐？」
佛告梵天：「不為世法之所迷惑，不恥世法。」
又問世尊：「云何凈畢眾祐之事乎？」答曰：「若於諸法無所受故。」
又問：「誰為世間之福田乎？」答曰：「若有不失佛道故。」
又問：「何謂眾生之善友？」答曰：「不捨一切群黎故。」
又問：「誰于如來有反覆乎？」答曰：「其不違疑佛教命者。」
又問：「何謂奉事如來乎？」答曰：「其曉瞭解不起際故。」
又問：「何謂親近如來行乎？」答曰：「寧失身命不毀禁戒故。」
又問：「何謂恭敬于如來者乎？」答曰：「設使行者將養諸根故。」
又問：「何謂世間大財富乎？」答曰：「七寶滿具故。」
又問：「何謂於世知厭足者乎？」答曰：「其已逮得度世智慧故。」
又問：「何謂曉了乎？」答曰：「其於三界悉無所愿故。」
又問：「何謂諫喻於世乎？」答曰：「其有休息一切結縛故。」
又問：「何謂處世而安隱乎？」答曰：「其不貪者無受財故。」
又問：「何謂不貪乎？」答曰：「無
【現代漢語翻譯】 現代漢語譯本 問道：『是否達到清凈的境界？』 又問：『這話是什麼意思？』 眾比丘說：『佛知道一切法界原本都是清凈的。』 於是，持心梵天（Chixin Fantian，護持心意的梵天）對世尊（Shizun，對佛的尊稱）說：『是的，世尊！什麼是世間的眾祐？』 佛告訴梵天（Fantian）：『不被世間法所迷惑，不以世間法為恥。』 又問世尊（Shizun）：『怎樣才能圓滿眾祐之事呢？』佛回答說：『如果在一切法中沒有執受的緣故。』 又問：『誰是世間的福田？』佛回答說：『如果有不失去佛道（Fodao，成佛的道路）的緣故。』 又問：『什麼是眾生的善友？』佛回答說：『不捨棄一切眾生的緣故。』 又問：『誰對如來（Rulai，佛的稱號之一）有反覆呢？』佛回答說：『那些不違背佛的教命的人。』 又問：『什麼是奉事如來（Rulai）呢？』佛回答說：『那些明白瞭解不起之際的人。』 又問：『什麼是親近如來（Rulai）的修行呢？』佛回答說：『寧願失去生命也不毀壞禁戒的緣故。』 又問：『什麼是恭敬如來（Rulai）的人呢？』佛回答說：『即使修行人調養諸根的緣故。』 又問：『什麼是世間最大的財富呢？』佛回答說：『七寶圓滿具足的緣故。』 又問：『什麼是在世間知道厭足的人呢？』佛回答說：『那些已經獲得度脫世間智慧的緣故。』 又問：『什麼是曉了呢？』佛回答說：『那些對於三界（Sanjie，欲界、色界、無色界）都沒有愿求的緣故。』 又問：『什麼是勸諫世人呢？』佛回答說：『那些已經止息一切結縛的緣故。』 又問：『什麼是在世間而能安穩呢？』佛回答說：『那些不貪婪，沒有接受財物的緣故。』 又問：『什麼是不貪婪呢？』佛回答說：『沒有……』
【English Translation】 English version Asked: 'Is it reaching the state of purity?' Again asked: 'What does this statement mean?' The Bhikkhus (Bikkhus, Buddhist monks) said: 'The Buddha (Fo, the awakened one) knows that all Dharmadhatu (Fajie, the realm of all phenomena) are originally pure.' Then, Chixin Fantian (Chixin Fantian, Brahma who upholds the mind) said to the World-Honored One (Shizun, a respectful title for the Buddha): 'Yes, World-Honored One! What are the blessings of the world?' The Buddha (Fo) told Fantian (Fantian): 'Not to be deluded by worldly dharmas (Shijian Fa, worldly phenomena), and not to be ashamed of worldly dharmas.' Again asked the World-Honored One (Shizun): 'How can one perfectly accomplish the deeds of blessings?' Replied: 'If there is no acceptance in all dharmas.' Again asked: 'Who is the field of merit in the world?' Replied: 'If there is no loss of the Buddha's path (Fodao, the path to Buddhahood).' Again asked: 'What is a good friend to sentient beings?' Replied: 'Not abandoning all living beings.' Again asked: 'Who has repeated interactions with the Tathagata (Rulai, one of the titles of the Buddha)?' Replied: 'Those who do not disobey the Buddha's teachings.' Again asked: 'What is serving the Tathagata (Rulai)?' Replied: 'Those who understand the non-arising realm.' Again asked: 'What is the practice of being close to the Tathagata (Rulai)?' Replied: 'Rather lose one's life than break the precepts.' Again asked: 'Who are those who are respectful to the Tathagata (Rulai)?' Replied: 'Even if the practitioner nourishes the senses.' Again asked: 'What is the greatest wealth in the world?' Replied: 'The seven treasures are fully complete.' Again asked: 'Who are those who know contentment in the world?' Replied: 'Those who have already attained the wisdom to transcend the world.' Again asked: 'What is understanding?' Replied: 'Those who have no desires for the three realms (Sanjie, the realm of desire, the realm of form, and the formless realm).' Again asked: 'What is admonishing the world?' Replied: 'Those who have ceased all bonds.' Again asked: 'What is being at peace in the world?' Replied: 'Those who are not greedy and do not receive wealth.' Again asked: 'What is non-greed?' Replied: 'Without...'
有陰蓋故。」
又問：「何謂離於陰蓋乎？」答曰：「舍於六入亦無所釋故。」
又問：「何謂己過乎？」答曰：「曉了道慧故。」
又問：「何謂菩薩為佈施主乎？」答曰：「勸化一切眾生之類，入諸通慧心故。」
又問：「何謂禁戒乎？」答曰：「不捨道心故。」
又問：「何謂為忍乎？」答曰：「見心滅盡故。」
又問：「何謂精進乎？」答曰：「若求於心不得處所故。」
又問：「何謂一心乎？」答曰：「心休息故。」
又問：「何謂智慧乎？」答曰：「於一切法無音聲故。」
又問：「何謂菩薩行慈者乎？」答曰：「不隨一切諸想行故。」
又問：「何謂菩薩行哀者乎？」答曰：「無諸法念故。」
又問：「何謂菩薩行喜者乎？」答曰：「不計吾我故。」
又問：「何謂菩薩行護者乎？」答曰：「不計彼我想故。」
又問：「何謂菩薩博立篤信乎？」答曰：「不捨諸法清白故。」
又問：「何謂菩薩博聞住空者乎？」答曰：「不猗一切音聲故。」
又問：「何謂為慚？」答曰：「曉了內法蠲除故也。」
又問：「何謂為愧？」答曰：「不習外事故也。」
又問世尊：「何謂菩薩普無不入？」
【現代漢語翻譯】 現代漢語譯本 又問：『什麼是被陰蓋所覆蓋？』答道：『因為有陰蓋的緣故。』 又問：『什麼是脫離陰蓋？』答道：『捨棄六入（眼、耳、鼻、舌、身、意）也無所執著的緣故。』 又問：『什麼是已經過去的過失？』答道：『因為明白了道和智慧的緣故。』 又問：『什麼是菩薩作為佈施的主人？』答道：『勸導化度一切眾生，進入各種通達智慧的心的緣故。』 又問：『什麼是禁戒？』答道：『不捨棄道心的緣故。』 又問：『什麼是忍？』答道：『見到心念滅盡的緣故。』 又問：『什麼是精進？』答道：『如果尋求心，卻找不到它的處所的緣故。』 又問：『什麼是一心？』答道：『心得到休息的緣故。』 又問：『什麼是智慧？』答道：『對於一切法沒有音聲的緣故。』 又問：『什麼是菩薩行慈？』答道：『不隨順一切諸想而行的緣故。』 又問：『什麼是菩薩行哀？』答道：『沒有諸法念頭的緣故。』 又問：『什麼是菩薩行喜？』答道：『不計較吾我的緣故。』 又問：『什麼是菩薩行護？』答道：『不計較彼我想的緣故。』 又問：『什麼是菩薩廣立篤信？』答道：『不捨棄諸法清凈光明的緣故。』 又問：『什麼是菩薩博聞住空？』答道：『不依賴一切音聲的緣故。』 又問：『什麼是慚？』答道：『明白內在的法而去除（煩惱）的緣故。』 又問：『什麼是愧？』答道：『不學習外在事物的緣故。』 又問世尊（釋迦摩尼佛的尊稱）：『什麼是菩薩普遍無所不入？』
【English Translation】 English version Again, [he] asked: 'What is covered by the hindrances?' [The Buddha] replied: 'Because there are hindrances.' Again, [he] asked: 'What is it to be free from the hindrances?' [The Buddha] replied: 'To relinquish the six entrances (eye, ear, nose, tongue, body, and mind) and have no attachment to anything.' Again, [he] asked: 'What is a past transgression?' [The Buddha] replied: 'Because one understands the path and wisdom.' Again, [he] asked: 'What is it for a Bodhisattva to be a master of giving?' [The Buddha] replied: 'To encourage and transform all sentient beings, leading them to enter into minds of comprehensive wisdom.' Again, [he] asked: 'What are the precepts?' [The Buddha] replied: 'Not abandoning the mind of the path.' Again, [he] asked: 'What is forbearance?' [The Buddha] replied: 'Seeing the extinction of the mind.' Again, [he] asked: 'What is diligence?' [The Buddha] replied: 'If one seeks the mind, one cannot find its location.' Again, [he] asked: 'What is one-pointedness of mind?' [The Buddha] replied: 'The mind is at rest.' Again, [he] asked: 'What is wisdom?' [The Buddha] replied: 'Regarding all dharmas, there is no sound.' Again, [he] asked: 'What is it for a Bodhisattva to practice loving-kindness?' [The Buddha] replied: 'Not following all thoughts in practice.' Again, [he] asked: 'What is it for a Bodhisattva to practice compassion?' [The Buddha] replied: 'Having no thoughts of dharmas.' Again, [he] asked: 'What is it for a Bodhisattva to practice joy?' [The Buddha] replied: 'Not calculating self and other.' Again, [he] asked: 'What is it for a Bodhisattva to practice equanimity?' [The Buddha] replied: 'Not calculating the thought of that other.' Again, [he] asked: 'What is it for a Bodhisattva to broadly establish firm faith?' [The Buddha] replied: 'Not abandoning the purity and brightness of all dharmas.' Again, [he] asked: 'What is it for a Bodhisattva to be learned and dwell in emptiness?' [The Buddha] replied: 'Not relying on any sound.' Again, [he] asked: 'What is shame?' [The Buddha] replied: 'Understanding the inner dharma and eliminating defilements.' Again, [he] asked: 'What is embarrassment?' [The Buddha] replied: 'Not being accustomed to external affairs.' Again, [he] asked the World Honored One (a respectful title for Shakyamuni Buddha): 'What is it for a Bodhisattva to universally enter everywhere?'
於是世尊以頌答曰：
「其身清凈， 不犯眾惡， 口言清凈， 常說至誠， 秉意清凈， 常行慈心， 斯謂菩薩， 普無不入。 遵修慈行， 不猗染塵， 專于哀行， 無有恚害， 加以仁護， 無有愚癡， 斯謂菩薩， 普無不入。 若游聚落， 閑居亦然， 縣邑燕處， 眾會無差， 未曾違失， 威儀禮節， 斯謂菩薩， 普無不入。 皆悉遍信， 諸佛正法， 又常樂喜， 無我之典， 悅喜聖眾， 無所有議， 斯謂菩薩， 普無不入。 脫於色欲， 不知所行， 度于瞋怒， 亦無所度， 曉了眾行， 之所歸趣， 斯謂菩薩， 普無不入。 亦不造著， 于欲之界， 亦不住立， 于形之界， 不著無形， 皆亦如是， 斯謂菩薩， 普無不入。 信樂諸法， 一切悉空， 然而眾生， 馳騁思想， 由是之故， 不盡諸漏， 斯謂菩薩， 普無不入。 方便曉了， 緣一覺乘， 示以音聲， 而教化之， 于佛大乘， 靡不達了， 斯謂菩薩， 普無不入。 一切皆知， 所當至處， 未曾違失， 導師之教， 常行等心， 于諸
【現代漢語翻譯】 現代漢語譯本 於是世尊用偈頌回答說： 『他的身行清凈，不犯各種惡行，言語清凈，常說真實誠懇的話，心意清凈，常行慈悲之心。 這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。遵循修行慈悲的行為，不依戀沾染塵世，專心於哀憫的行為，沒有嗔恨和傷害。 加以仁愛和守護，沒有愚癡，這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。無論遊走于村落，還是閑居獨處， 在縣城邑里安居，在眾人集會之處，都沒有差別，未曾違背失去威儀禮節，這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。 完全普遍地相信諸佛（Buddha）的正法（Dharma），又常常喜樂於無我的經典，喜悅聖賢僧眾（Sangha），沒有所有之想。 這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。脫離**，不知所行，超越嗔怒，也無所超越， 明瞭眾生的行為，以及他們所歸向之處，這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。也不造作執著于慾望的境界， 也不安住於色界（Rūpadhātu），不執著于無色界（Arūpadhātu），一切都是這樣，這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。 信樂一切諸法（Dharma）都是空性（Śūnyatā），然而眾生馳騁于思想，因為這個緣故，不能斷盡各種煩惱。 這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。善巧方便地明瞭一佛乘（Ekayāna），用音聲來開示教化他們， 對於佛陀（Buddha）的大乘（Mahāyāna），沒有不通達明瞭的，這樣的人被稱為菩薩（Bodhisattva），普遍無處不入。一切都知道應當去的地方， 未曾違背失去導師（Buddha）的教誨，常常以平等心對待一切。』
【English Translation】 English version Then the World Honored One (Śākyamuni Buddha) replied in verse: 『His body is pure, not committing various evils, his speech is pure, always speaking truthfully and sincerely, his mind is pure, always practicing compassion. Such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Following and cultivating compassionate actions, not clinging to defiling dust, focusing on acts of sorrow, without hatred or harm. Adding kindness and protection, without ignorance, such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Whether wandering in villages or dwelling in solitude, Residing peacefully in towns and cities, in gatherings of people, there is no difference, never violating or losing dignified manners, such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Completely and universally believing in the Buddhas' (Buddha) true Dharma (Dharma), and always rejoicing in the scriptures of no-self (Anatta), delighting in the noble Sangha (Sangha), without thoughts of possession. Such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Freed from **, not knowing where to go, transcending anger, also not transcending anything, Understanding the actions of beings and where they are heading, such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Neither creating nor clinging to the realm of desire (Kāmadhātu), Nor dwelling in the realm of form (Rūpadhātu), not clinging to the formless realm (Arūpadhātu), everything is like this, such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Believing and delighting that all Dharmas (Dharma) are empty (Śūnyatā), yet sentient beings gallop in thought, and for this reason, they cannot exhaust all afflictions. Such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Skillfully understanding the One Vehicle (Ekayāna), using sound to reveal and teach them, Regarding the Buddha's (Buddha) Great Vehicle (Mahāyāna), there is nothing not understood, such a person is called a Bodhisattva (Bodhisattva), universally present everywhere. Knowing everything about where to go, Never violating or losing the teachings of the guide (Buddha), always treating everyone with an equal mind.』
憎愛， 斯謂菩薩， 普無不入。 未曾想念， 過去之法， 當來現在， 亦復如是， 一切游居， 無所猗著， 斯謂菩薩， 普無不入。」
於是，持心梵天白世尊曰：「何謂菩薩度於世法？不處世法，現入於世，度脫眾生；於世間法，示現世間平等世法；因緣游世，雖處於世，不壞世法，不失道法。」
於是，世尊尋時嘆頌，答持心曰：
「吾說世五陰， 於世無所著， 以不貪著世， 不捨世間法。 菩薩能了彼， 解知世自然， 諸陰為無本， 不著世間法。 有利若無利， 嗟嘆若謗毀， 有名若無名， 恥世苦樂法。 彼用大智慧， 雖游於世法， 不見世所貪， 道意不可動， 得利不以悅， 棄捐亦不戚， 堅住如太山， 無能動搖者。 嗟嘆若毀呰， 其志常平等， 名無名苦樂， 堅住于等心。 曉知世自然， 因從顛倒興， 不生於世間， 明達獨遊步。 若入於世俗， 綜了所至處， 是故隨習俗， 度脫眾生苦， 勇猛雖游世， 在俗如蓮華， 不破壞世俗， 分別了法性。 假使行在世， 不分別世法， 故游于彼間， 究縛世俗相。 世相如虛空，
【現代漢語翻譯】 現代漢語譯本 『憎愛』，這就是所謂的菩薩（Bodhisattva），普遍無所不入。 『未曾想念』過去之法，無論是『當來』（未來）還是『現在』，也都是如此。一切游居之處，都無所執著，這就是所謂的菩薩，普遍無所不入。
於是，持心梵天（Chixin Fantian）問世尊（Shizun）說：『什麼叫做菩薩度脫世間法？不住於世間法，卻顯現於世間，度脫眾生；對於世間法，示現世間平等的世法；因緣遊歷於世間，雖然處於世間，卻不破壞世間法，不失去道法。』
於是，世尊立刻以偈頌回答持心梵天：
『我說世間的五陰（Wuyin），對於世間沒有執著，因為不貪著世間，所以不捨棄世間法。 菩薩能夠明瞭這些，瞭解世間的自然規律，諸陰是無本的，所以不執著於世間法。 無論是得到利益還是失去利益，無論是受到讚美還是遭到誹謗，無論是得到名聲還是沒有名聲，都以世間的苦樂為恥辱。 他們運用大智慧，雖然遊歷於世間法中，卻不見世間的貪慾，道心不可動搖。 得到利益不感到喜悅，失去利益也不感到悲傷，堅定如太山（Taishan），沒有人能夠動搖他們。 受到讚美或者遭到譭謗，他們的心志始終平等，對於名聲、無名、苦、樂，都堅定地保持平等心。 明白世間的自然規律，知道它是由顛倒妄想而生起的，不生於世間，明達而獨自遊走。 如果進入世俗，徹底瞭解所到達之處，因此隨順世俗，度脫眾生的痛苦。 勇猛精進，雖然遊歷於世間，身處世俗卻像蓮花一樣，不破壞世俗，分別了解法的本性。 即使行為在世間，也不分別世間法，所以遊歷于其間，徹底瞭解束縛世俗的現象。 世間的現象如同虛空，'
【English Translation】 English version 'Hatred and love,' this is what is called a Bodhisattva, universally entering everywhere. 'Never thinking' of the laws of the past, whether 'future' or 'present,' it is also like this. In all places of dwelling, there is no attachment. This is what is called a Bodhisattva, universally entering everywhere.
Then, Chixin Fantian (Holder-of-Mind Brahma) said to Shizun (World-Honored One): 'What is called a Bodhisattva liberating from worldly dharmas? Not dwelling in worldly dharmas, yet appearing in the world, liberating sentient beings; regarding worldly dharmas, demonstrating the equality of worldly dharmas; wandering in the world due to conditions, although being in the world, not destroying worldly dharmas, not losing the Dharma of the Path.'
Then, the World-Honored One immediately praised in verse, answering Chixin:
'I speak of the five skandhas (Wuyin) of the world, without attachment to the world, because not being greedy for the world, therefore not abandoning worldly dharmas. Bodhisattvas are able to understand these, understanding the natural laws of the world, the skandhas are without origin, therefore not attached to worldly dharmas. Whether gaining benefit or losing benefit, whether praised or slandered, whether having fame or having no fame, they regard the suffering and joy of the world as shameful. They use great wisdom, although wandering in worldly dharmas, they do not see worldly greed, the mind of the Path cannot be moved. Gaining benefit they are not pleased, losing benefit they are not saddened, standing firm like Mount Taishan (Taishan), no one can shake them. Whether praised or slandered, their will is always equal, regarding fame, no fame, suffering, and joy, they firmly maintain an equal mind. Understanding the natural laws of the world, knowing that it arises from inverted thoughts, not born in the world, understanding and walking alone. If entering the mundane world, thoroughly understanding the places they arrive at, therefore following customs, liberating sentient beings from suffering. Brave and vigorous, although wandering in the world, being in the mundane world like a lotus flower, not destroying worldly customs, distinguishing and understanding the nature of the Dharma. Even if acting in the world, not distinguishing worldly dharmas, therefore wandering therein, thoroughly understanding the appearance of worldly bondage. The appearance of the world is like empty space,'
亦無處空相， 已能解了此， 則不著世俗。 隨方俗所知， 順而化眾生， 貫達世自然， 不毀敗於俗。 設無有五陰， 斯謂世自然， 其不曉了者， 常倚於世俗。 若能捨諸陰， 不起無所有， 雖現於世間， 于俗無所著。 其不了世法， 熾然于諍訟， 斯虛妄無誠， 常立處二相。 吾未曾預世， 亦無所諍訟， 佛以是之故， 部分自然法。 法者無所諍， 諸佛之所說， 通了世平等， 不虛無至誠。 兩舌若誠諦， 逮得於教命， 假使為毒害， 與外道無異。 諸法誠審者， 無實無有虛， 是故世尊說， 度世無二法。 吾所達世慧， 斯為方俗法， 則無虛無實， 見世之罪惡。 為世之光明， 逮成大名聞， 佛所開了世， 清凈無瑕穢。 假有觀俗者， 身以睹自然， 則見等正覺， 現在十方者。 知諸法因緣， 諸法無自然， 若剖析因緣， 則能綜理法。 其能解達法， 則能曉了空， 設能解識空， 則能別導師。 設分別講世， 而求于音聲， 雖行世間事， 不與世間俱。 若墮于諸見， 一切不及此， 假名游於世， 而不著俗
【現代漢語翻譯】 現代漢語譯本： 也沒有空無之處的表相。 如果已經能夠理解這些，就不會執著於世俗。 隨著各地的風俗習慣，順應並教化眾生， 通達世間的自然規律，不破壞世俗。 假設沒有五陰（色、受、想、行、識，構成個體存在的五個要素），這就是所謂的世間自然， 那些不明白這些道理的人，常常依賴於世俗。 如果能夠捨棄諸陰，不生起『一無所有』的觀念， 即使顯現在世間，對於世俗也沒有任何執著。 那些不瞭解世間法則的人，會熾盛地陷入爭論訴訟， 這是虛妄而不真實的，常常立足於二元對立的觀念。 我從未參與世俗之事，也沒有任何爭論訴訟， 佛陀因此緣故，分別闡述自然的法則。 法則本身是沒有爭論的，是諸佛所宣說的， 通達世間的平等性，不虛假而至誠。 如果兩舌（挑撥離間）是真實可信的，能夠達到教命， 即使是毒害，也與外道沒有區別。 諸法真實審察，無所謂真實也無所謂虛假， 所以世尊說，度化世間沒有兩種不同的方法。 我所通達的世間智慧，就是適應各地風俗習慣的法則， 那麼就沒有虛假也沒有真實，能看到世間的罪惡。 爲了成為世間的光明，成就大的名聲， 佛陀所開示的世間，是清凈沒有瑕疵污穢的。 假設有人觀察世俗，以自身來體悟自然， 就能見到等正覺（佛陀的覺悟），現在於十方世界。 瞭解諸法的因緣，明白諸法沒有自性， 如果剖析因緣，就能綜合理解佛法。 如果能夠理解通達佛法，就能明白空性， 如果能夠理解認識空性，就能辨別導師（佛陀）。 假設分別講述世間之事，卻追求言語音聲上的巧妙， 即使做著世間的事情，也不與世間同流合污。 如果墮入各種見解之中，一切都比不上這個道理， 只是假借名義遊走於世間，而不執著於世俗。
【English Translation】 English version: Nor is there an aspect of emptiness anywhere. If one can understand this, then one will not be attached to worldly customs. Following the local customs and knowledge, adapting and transforming sentient beings, Penetrating the natural order of the world, without destroying worldly customs. If there were no five skandhas (form, feeling, perception, volition, consciousness; the five aggregates that constitute individual existence), this would be called the natural order of the world, Those who do not understand this often rely on worldly customs. If one can abandon the skandhas, without giving rise to the notion of 'nothingness', Even if appearing in the world, one is not attached to worldly customs. Those who do not understand worldly laws, will fiercely engage in disputes and lawsuits, This is false and not genuine, constantly standing on dualistic views. I have never participated in worldly affairs, nor have I had any disputes or lawsuits, The Buddha, for this reason, separately expounds the natural laws. The Dharma itself has no disputes, it is what all Buddhas proclaim, Penetrating the equality of the world, not false but utterly sincere. If double-tongued speech (divisive speech) is truthful and trustworthy, able to attain the teachings, Even if it is poisonous harm, it is no different from external paths. The Dharma is truly examined, neither real nor unreal, Therefore, the World-Honored One said, there are not two different methods for liberating the world. The worldly wisdom I have attained is the Dharma that adapts to local customs, Then there is neither false nor real, able to see the sins and evils of the world. In order to become the light of the world, achieving great fame, The world that the Buddha has revealed is pure and without flaws or defilements. If someone observes worldly customs, using their own body to realize the natural order, Then they will see the Samyak-sambuddha (perfect enlightenment), present in the ten directions. Knowing the causes and conditions of all dharmas, understanding that all dharmas have no inherent nature, If one analyzes the causes and conditions, then one can comprehensively understand the Dharma. If one can understand and penetrate the Dharma, then one can understand emptiness, If one can understand and recognize emptiness, then one can distinguish the Teacher (Buddha). If one separately speaks of worldly affairs, yet seeks skillful speech and sounds, Even if doing worldly things, one is not defiled by the world. If one falls into various views, everything is inferior to this principle, Merely borrowing a name to wander in the world, without being attached to worldly customs.
事。 佛滅度之後， 其樂於忍者， 于彼佛現在， 導師之法身。 若持如此法， 則為供養佛， 處世為世尊， 導師之所知。 設弊魔波旬， 不能得其便， 若在於人間， 廣說斯經者。 是黨大智慧， 主佈施一切， 戒禁為具足， 曉佛導師者。 斯度忍力勇， 游步于精進， 聰達樂禪定， 分別於世間。 說佛空無法， 其聞斯等類， 大士不復久， 處道場降魔。」
解諸法品第四
佛復告持心梵天：「如來已度世間境界，示世俗教習樂於俗，欲度於世樂滅方俗，是謂世間之五陰也。其自念言：『世我所度，滅盡於世。』求於五陰，游于道者，則名曰二所慕之徑。
「複次，梵天！所以名曰五陰者何？其五陰者方俗言耳，求諸見故舍受方俗，其所見者自然之想，斯則名曰為滅盡也。滅盡向道不受諸見，則為滅俗欲向正道。是故，梵天！佛說斯言，世有三刺之門及三重擔，習俗於世滅於世滅，盡於世間而求度脫。」
於是，持心梵天白世尊曰：「假使如來說四諦事，諦何所歸？」
佛告梵天：「是為苦諦、習諦，斯非聖諦，是為盡諦、向道之諦，斯非聖諦。所以者何？假使諸苦為聖諦者，一切牛馬騾驢犬豕，畜生
【現代漢語翻譯】 現代漢語譯本 事。 佛陀涅槃之後，那些樂於忍耐的人，對於佛陀現在，就是導師的法身。 如果秉持這樣的佛法，那就是供養佛陀，處世就像世尊一樣，為導師所知。 即使是弊魔波旬（Mara Papiyas，佛教中的魔王），也不能從中得便，如果有人在人間，廣泛宣說這部經典。 這些人具有大智慧，主要佈施一切，戒律完備，通曉佛陀導師的教誨。 這些人能忍耐，勇敢，在精進中行走，聰明通達，樂於禪定，能分辨世間。 宣說佛陀的空性（Sunyata）和無法（Anatta），那些聽聞這些教誨的人，大菩薩不久之後，就能在道場降伏魔障。
解諸法品第四
佛陀再次告訴持心梵天（Dhrti-citta-brahman，一位梵天神祇）: 『如來已經度越世間的境界，展示世俗的教導，使人樂於世俗，想要度脫世間的快樂，滅除世俗，這就是世間的五陰（Panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）。』如果自己想：『世間由我度脫，滅盡於世。』追求五陰，在道上游走的人，這就叫做追求兩種目標的小路。
『再者，梵天！為什麼叫做五陰呢？這五陰只是世俗的說法罷了，爲了追求各種見解而捨棄感受和世俗，他們所見到的只是自然的想像，這叫做滅盡。滅盡而趨向正道，不接受各種見解，這就是滅除世俗的慾望而趨向正道。因此，梵天！佛陀說這些話，世間有三重刺之門和三重負擔，習慣於世俗，滅除世俗，窮盡世間而求得解脫。』
於是，持心梵天對世尊說：『假如如來說四諦（Cattari Ariya Saccani，佛教的四個真理：苦、集、滅、道）的事，這四諦最終歸向何處呢？』
佛陀告訴梵天：『這是苦諦（Dukkha Sacca，關於苦難的真理）、集諦（Samudaya Sacca，關於苦難起因的真理），這些不是聖諦，這是滅諦（Nirodha Sacca，關於苦難止息的真理）、向道之諦（Magga Sacca，關於通往苦難止息之道的真理），這些不是聖諦。為什麼這麼說呢？假如諸苦是聖諦，那麼一切牛、馬、騾、驢、犬、豕等畜生
【English Translation】 English version Affairs. After the Buddha's Parinirvana, those who delight in patience, for that Buddha now, are the Dharma-kaya (Dharmakaya, the body of the Dharma) of the Teacher. If one upholds such Dharma, it is to make offerings to the Buddha, living in the world like the World-Honored One, known by the Teacher. Even Mara Papiyas (Mara Papiyas, the evil one), cannot find an opportunity, if one in the human realm, widely expounds this Sutra. These are of great wisdom, mainly giving all, precepts are complete, understanding the Buddha Teacher. These endure with patience and courage, walking in diligence, intelligent and delighting in meditation, distinguishing the world. Speaking of the Buddha's emptiness (Sunyata) and non-self (Anatta), those who hear such teachings, the great Bodhisattva will soon, in the Bodhimanda (Bodhimanda, place of enlightenment) subdue the demons.
Chapter Four: Explaining All Dharmas
The Buddha again told Dhrti-citta-brahman (Dhrti-citta-brahman, a Brahma deity): 'The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has crossed the realms of the world, showing worldly teachings, delighting in the mundane, wanting to cross the world's pleasures, extinguishing the mundane, this is called the five skandhas (Panca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) of the world.' If one thinks: 'The world is crossed by me, extinguished in the world.' Seeking the five skandhas, walking on the path, this is called the small path of pursuing two goals.
'Furthermore, Brahma! Why are they called the five skandhas? These five skandhas are just worldly terms, abandoning feelings and the mundane for the sake of seeking various views, what they see is just a natural imagination, this is called extinction. Extinguishing and turning towards the right path, not accepting various views, this is extinguishing worldly desires and turning towards the right path. Therefore, Brahma! The Buddha speaks these words, the world has three gates of thorns and three burdens, accustomed to the mundane, extinguishing the mundane, exhausting the world and seeking liberation.'
Then, Dhrti-citta-brahman said to the World-Honored One: 'If the Tathagata speaks of the Four Noble Truths (Cattari Ariya Saccani, the four truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), where do these Four Noble Truths ultimately lead?'
The Buddha told Brahma: 'These are the Truth of Suffering (Dukkha Sacca, the truth of suffering), the Truth of the Cause of Suffering (Samudaya Sacca, the truth of the origin of suffering), these are not Noble Truths, these are the Truth of the Cessation of Suffering (Nirodha Sacca, the truth of the cessation of suffering), the Truth of the Path to the Cessation of Suffering (Magga Sacca, the truth of the path to the cessation of suffering), these are not Noble Truths. Why is this? If all sufferings are Noble Truths, then all cattle, horses, mules, donkeys, dogs, pigs, and other livestock
伴黨悉獲聖諦。若以諸習為聖諦者，一切五趣所生群黎，當獲聖諦。若以苦盡為聖諦者，一切眾生見斷滅事，便當悉除獲致聖諦。至由道諦一切有為，悉當獲致賢聖之道，勢力聖諦。以是之故，梵天！觀察苦習盡道，以為聖諦，其有曉了苦無所起，斯謂聖諦。其人行習者不為聖諦，其滅盡法不起不滅，斯謂聖諦。假使平等一切諸法，而無有二等於徑路，斯賢聖諦。」
佛告梵天：「所以曰諦，無有虛者。何謂為虛？自計有身，而念有人，而備有壽，而言有命。著于男女，猗於三有，離於所有，恃于所起，依于所滅，受于生死，怙于泥洹，是謂為虛。此諸所受，于諸所受，無所依倚亦無所求，斯謂為諦。
「欲除苦者則名曰虛，滅于習者斯亦為虛，吾當盡證是亦為虛，修行徑路亦復為虛。所以者何？佛所教化八道品者，若四意止，斯亦謂虛。」
又問：「何謂佛之所教所當思者？」
答曰：「無意無念，一切諸法亦復如是，斯乃名曰佛之所教所當思者。為四意止則無所住，不處諸想，已不住於一切想者，則住真際。已住真際，則無所住，意無所處；意有所住，則為不實，名曰為虛。以是之故，當作斯觀，無實無虛乃為聖諦。審者為諦，所謂諦者，無所生無所諦。如來雖興為無所起，如來不住于
【現代漢語翻譯】 現代漢語譯本：如果憑藉修習就能獲得聖諦（Arya-satya，四聖諦），那麼所有五道輪迴中的眾生，都應當獲得聖諦。如果認為苦的止息就是聖諦，那麼一切眾生見到斷滅之事，就應當全部消除痛苦，獲得聖諦。如果憑藉道諦（marga-satya，八正道）一切有為法，都應當獲得賢聖之道，以及具有勢力的聖諦。因此，梵天（Brahma）！觀察苦、集、滅、道，作為聖諦，那些明瞭苦無從生起的人，才可稱為獲得聖諦。那些執著于修習的人，不能稱為獲得聖諦，那滅盡諸法，不生不滅的境界，才可稱為聖諦。即使一切諸法平等，也沒有兩條相同的道路，可以通往這賢聖諦。
佛告訴梵天：『之所以稱為諦（satya，真理），是因為它沒有虛假。什麼叫做虛假呢？自己執著于有身體，卻認為有人，準備好壽命，卻說有命。執著于男女，依賴於三有（trayo bhava，欲有、色有、無色有），脫離於所有，依賴於所生起的事物，依附於所滅的事物，承受生死，依賴於涅槃（nirvana，寂滅），這些都叫做虛假。這些所承受的，對於一切所承受的，既沒有依賴也沒有需求，這才叫做諦。』
『想要去除痛苦就叫做虛假，滅除習氣也叫做虛假，我說要完全證悟也叫做虛假，修行道路也同樣是虛假。為什麼這麼說呢？佛所教化的八道品（astangika-marga，八正道），如果執著於四念處（catvari smrty-upasthanani），也叫做虛假。』
又問：『什麼是佛所教導、應當思考的呢？』
回答說：『沒有意念，沒有思慮，一切諸法也是如此，這才能叫做佛所教導、應當思考的。如果執著於四念處，就無所安住，不處於各種想法之中，已經不住於一切想法的人，就安住于真際（bhuta-koti，真如實際）。已經安住于真際，就無所安住，意念無所處；意念有所住，就是不真實，叫做虛假。因此，應當這樣觀察，無實無虛才是聖諦。審察者才是諦，所謂諦，就是無所生無所滅。如來雖然出現，也是無所生起，如來不住于任何地方。』
【English Translation】 English version: If one could attain the Arya-satya (Four Noble Truths) through practice, then all beings born in the five realms of existence should attain the Arya-satya. If the cessation of suffering is considered the Arya-satya, then all beings who witness annihilation should eliminate suffering entirely and attain the Arya-satya. If through the marga-satya (Eightfold Path), all conditioned phenomena could attain the path of the wise and noble, as well as the powerful Arya-satya. Therefore, Brahma! Observe suffering, its origin, its cessation, and the path, as the Arya-satya; those who understand that suffering has no origin can be said to have attained the Arya-satya. Those who cling to practice cannot be said to have attained the Arya-satya; that state of extinguishing all dharmas, neither arising nor ceasing, can be called the Arya-satya. Even if all dharmas are equal, there are not two identical paths that lead to this noble Arya-satya.
The Buddha said to Brahma: 'That which is called satya (truth) is so because it is without falsehood. What is called falsehood? Clinging to the notion of having a body, yet thinking there is a person; preparing for a lifespan, yet saying there is life. Clinging to male and female, relying on the trayo bhava (three realms of existence: desire realm, form realm, formless realm), detaching from all possessions, depending on what arises, clinging to what ceases, enduring birth and death, relying on nirvana (extinction), these are called falsehood. These things that are endured, for all that is endured, have neither reliance nor demand; this is called satya.'
'Wanting to remove suffering is called falsehood, extinguishing habits is also called falsehood, saying 'I will fully realize' is also called falsehood, and the path of practice is likewise falsehood. Why is this so? The eightfold path (astangika-marga) taught by the Buddha, if one clings to the catvari smrty-upasthanani (four foundations of mindfulness), is also called falsehood.'
Again, he asked: 'What is it that the Buddha teaches and should be contemplated?'
He replied: 'Without intention, without thought, all dharmas are likewise; this can be called what the Buddha teaches and should be contemplated. If one clings to the four foundations of mindfulness, there is no abiding place, not dwelling in various thoughts; one who no longer dwells in all thoughts abides in the bhuta-koti (the ultimate reality). Having abided in the ultimate reality, there is no abiding place, the mind has no place to dwell; if the mind has a place to dwell, it is not real, it is called falsehood. Therefore, one should contemplate in this way: neither real nor false is the Arya-satya. The one who examines is the truth; what is called truth is that which neither arises nor ceases. Although the Tathagata appears, there is no arising; the Tathagata does not abide anywhere.'
法性及與泥洹也，亦無生死常審諦定。所以者何？其聖諦者，無有生死，亦無泥洹。」
佛言：「梵天！若有順時證斯四諦，名曰正諦。」
佛告梵天：「將來之世當有比丘，不能慎身，不護禁戒，不能制心，不精智慧，而當講說，發生苦諦謂趣習諦，馳騁於斯，壞於三有諸所生處，又說當求行於徑路，是謂二諦馳騁其行。是等愚騃，吾則名之異學伴黨，非佛弟子，非我聲聞，志趣邪徑，破壞正諦，而自放逸。吾處道場佛樹下時，不歸誠諦，亦無虛妄，佛于諸法，亦無所趣。以是之故，求如來法勿觀二事，勿言有二，為二問也。」
白曰：「不敢也。天中天！」答曰：「是為顛倒迷惑之道，不能蠲除一切所趣。」
於是持心白世尊曰：「如來之法而無顛倒，亦無所得。所以者何？如來逮成佛時，所號名曰平等覺者，為何謂耶？」答曰：「于梵天意所察云何？佛所說法，為有為無？為實為虛？」答曰：「為虛，天中天！無所有也，安住至聖。」
又問梵天：「其虛無法，為有所住，為無所住？」答曰：「天尊！其虛無者，亦無所住，亦無不住。」
又問：「云何，梵天！而於諸法，亦不有住，亦不無住？」大聖報曰：「云何得道？」答曰：「彼無得道。」
告曰：「梵天！
【現代漢語翻譯】 現代漢語譯本：法性（Dharmata，一切法的真實性質）以及涅槃（Nirvana，解脫的境界），既沒有生死，也不是恒常不變的真實存在。為什麼這麼說呢？因為聖諦（Arya Satya，四聖諦）之中，沒有生死，也沒有涅槃。
佛說：『梵天（Brahma，印度教中的創造之神）！如果有人能夠順應時機證悟這四聖諦，就叫做真正的聖諦。』
佛告訴梵天：『未來的時代，將會有一些比丘（Bhiksu，佛教僧侶）不能夠謹慎自己的行為，不守護戒律，不能夠控制自己的心念，不精進于智慧，卻在那裡講說佛法，闡發苦諦（Dukkha Satya，關於苦難的真理），認為苦諦是趨向于集諦（Samudaya Satya，關於苦難起因的真理）的，並且沉溺於此，毀壞於三有（Tri-bhava，欲有、色有、無色有）的各種投生之處。又說應當尋求通往解脫的道路，這就是所謂的二諦，並且沉溺於這種行為。這些愚蠢的人，我稱他們為異學的同伴，不是我的弟子，不是我的聲聞（Sravaka，聽聞佛法而證悟的弟子），他們的志向趨向于邪路，破壞正諦，並且放縱自己。我坐在菩提樹下證悟成佛的時候，不歸依于誠實的真諦，也沒有虛妄，佛對於一切法，也沒有任何執著。因為這個緣故，尋求如來（Tathagata，佛的稱號之一）的佛法，不要觀察二元對立的事物，不要說有二元對立，這是二元對立的提問。』
梵天說：『我不敢那樣做，天中天（Devatideva，對佛的尊稱）！』佛回答說：『這就是顛倒迷惑的道路，不能夠消除一切執著。』
於是，梵天以堅定的心對世尊（Bhagavan，佛的稱號之一）說：『如來的佛法沒有顛倒，也沒有任何可以獲得的東西。為什麼這麼說呢？如來證悟成佛的時候，所號稱的名號是平等覺者（Sammasambuddha，正等覺者），這是什麼意思呢？』佛回答說：『在梵天的想法中，你認為佛所說的法，是有還是沒有？是真實還是虛妄？』梵天回答說：『是虛妄的，天中天！什麼都沒有，安住在至聖的境界。』
梵天又問：『這種虛無的法，是有所安住，還是無所安住？』梵天回答說：『天尊！這種虛無的法，既沒有安住之處，也沒有不安住之處。』
佛又問：『那麼，梵天！對於一切法，既不是有所安住，也不是無所安住？』大聖（Maharishi，對佛的尊稱）回答說：『如何才能得道呢？』梵天回答說：『沒有得道。』
佛告訴梵天：
【English Translation】 English version: The Dharma-nature (Dharmata, the true nature of all phenomena) and also Nirvana (Nirvana, the state of liberation), neither have birth and death, nor are they constantly and truly fixed. Why is that? Because within the Noble Truths (Arya Satya, the Four Noble Truths), there is no birth and death, nor is there Nirvana.
The Buddha said: 'Brahma (Brahma, the creator god in Hinduism)! If someone can, in accordance with the time, realize these Four Noble Truths, it is called the true Noble Truth.'
The Buddha told Brahma: 'In the future, there will be some Bhikshus (Bhiksu, Buddhist monks) who cannot be careful in their conduct, do not protect the precepts, cannot control their minds, and are not diligent in wisdom, yet they will be lecturing on the Dharma, expounding on the Truth of Suffering (Dukkha Satya, the truth about suffering), thinking that the Truth of Suffering leads to the Truth of the Origin (Samudaya Satya, the truth about the origin of suffering), and they indulge in this, destroying themselves in the various places of rebirth in the Three Realms (Tri-bhava, the desire realm, the form realm, and the formless realm). They also say that one should seek the path to liberation, which is what they call the Two Truths, and they indulge in this practice. These foolish people, I call them companions of heterodox teachings, not my disciples, not my Sravakas (Sravaka, disciples who attain enlightenment by hearing the Dharma), their aspirations are directed towards wrong paths, destroying the Right Truth, and indulging themselves. When I was sitting under the Bodhi tree attaining Buddhahood, I did not rely on the honest truth, nor was there falsehood, the Buddha has no attachment to any Dharma. For this reason, when seeking the Dharma of the Tathagata (Tathagata, one of the titles of the Buddha), do not observe dualistic things, do not say there is duality, this is a dualistic question.'
Brahma said: 'I dare not do that, Devatideva (Devatideva, a respectful title for the Buddha)!' The Buddha replied: 'This is the path of inverted delusion, unable to eliminate all attachments.'
Then, with a firm mind, Brahma said to the Bhagavan (Bhagavan, one of the titles of the Buddha): 'The Dharma of the Tathagata has no inversion, nor is there anything to be obtained. Why is that? When the Tathagata attained Buddhahood, the title he was called was the Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One), what does this mean?' The Buddha replied: 'In Brahma's mind, what do you think of the Dharma spoken by the Buddha, is it existent or non-existent? Is it real or unreal?' Brahma replied: 'It is unreal, Devatideva! There is nothing, abiding in the supreme holy state.'
Brahma then asked: 'Does this unreal Dharma have a place to abide, or does it have no place to abide?' Brahma replied: 'Venerable One! This unreal Dharma neither has a place to abide, nor does it not have a place to abide.'
The Buddha then asked: 'Then, Brahma! Regarding all Dharmas, is it neither abiding nor non-abiding?' The Great Sage (Maharishi, a respectful title for the Buddha) replied: 'How can one attain the Way?' Brahma replied: 'There is no attainment of the Way.'
The Buddha said to Brahma:
如來坐于樹下，處在道場，曉了欲塵，所處顛倒，本常清凈，空無自然。所曉了者，如無所了，亦不不了。所以者何？以是之故，吾所了法，逮正覺者，無見無聞，無念無知，無受無著，亦無所趣，皆以超越一切諸性，無言無辭無字無句，亦無言教。如是，梵天！諸法如空，而爾欲得逮諸法乎？」
答曰：「不也！天中天！又復，世尊！諸佛大聖甚不可及，至未曾有，具誠諦法。諸佛世尊至有大哀，分別曉了寂然之法，而以文字為他人說，其有信樂如來說法，立諸德本具足所當，斯等眾生，則于諸佛無有罪咎。所以者何？一切世間悉共信之志無所著。又，天中天！世人信法，法是我所，倚俗著法。法無實無虛，無法非法，而世俗人依倚泥洹，於斯察之無有終始，亦無泥洹，俗倚善德，無有善德，亦無不善，俗倚安樂，無苦無樂，俗倚佛興，佛亦不生亦不滅度。
「又復說法，當得審諦顯揚聖眾，以無為事而為審諦，其經典者於世可信。譬如假喻從水生火、從火出水，悉因緣合。」
佛言：「如是，覺了塵欲則成佛道所由因緣。所以者何？如來所因覺了塵勞，成正覺者無逮正覺，既有所說而不見色，亦無所念，亦不造二，亦無所證，不得滅度，亦無寂然。」
「唯然，世尊！若族姓子、族姓女
【現代漢語翻譯】 現代漢語譯本：如來佛坐在菩提樹下，處於覺悟的道場，明曉了世間的慾望和塵埃，以及其中顛倒錯亂之處，原本清凈的本性，空寂無為而自然存在。所明曉的境界，如同無所明曉，也並非完全不明曉。這是什麼原因呢？因為這個緣故，我所覺悟的法，達到真正覺悟的境界，是無見無聞，無念無知，無感受無執著，也沒有任何趨向，完全超越了一切諸法的自性，無法用言語、辭藻、文字或語句來表達，也沒有任何言語教誨可以傳達。因此，梵天（Brahmā，印度教的創造之神）啊！一切諸法都如同虛空一般，而你卻想要獲得這些諸法嗎？』
梵天回答說：『不是的！天中天（Devātideva，對佛陀的尊稱）！而且，世尊（Bhagavān，佛陀的稱號）！諸佛大聖是極其難以企及的，達到了前所未有的境界，具備真實不虛的法。諸佛世尊具有偉大的慈悲，分別明曉寂靜涅槃之法，然後用文字為他人宣說，那些信樂如來所說法義的人，建立各種功德根本，具足所應當具備的，這些眾生，對於諸佛就沒有罪過了。這是什麼原因呢？因為一切世間都共同信奉這種沒有執著的志向。而且，天中天！世人相信法，認為法是屬於自己的，依賴世俗而執著於法。法既非真實也非虛妄，既非有法也非非法，而世俗之人依賴涅槃（Nirvāṇa，佛教術語，指解脫），卻在其中觀察不到終始，也沒有涅槃可得。世俗之人依賴善德，卻沒有善德可得，也沒有不善可得。世俗之人依賴安樂，卻沒有苦也沒有樂。世俗之人依賴佛陀出世，而佛陀既不出生也不滅度。
『而且，進一步說法，應當得到審慎真實的顯揚，聖眾以無為之事作為審慎真實，這樣的經典在世間才是可信的。譬如一個比喻，從水中生出火，從火中生出水，都是因緣和合的結果。』
佛陀說：『是的，覺悟了塵世的慾望，才能成就佛道的因緣。這是什麼原因呢？如來所因覺悟塵勞，成就正覺，卻沒有真正獲得正覺，即使有所說法，也並非看見了色相，也沒有任何念頭，也不造作二元對立，也沒有任何證悟，不得滅度，也沒有寂靜涅槃。』
『是的，世尊！如果善男子、善女人……』
【English Translation】 English version: The Tathāgata (如來，one of the titles of the Buddha) sat under the tree, in the place of enlightenment (道場，Bodhimanda), understanding the dust of desires, the inversions in which one dwells, the originally pure nature, empty and without inherent existence. What is understood is as if nothing is understood, and yet it is not a complete lack of understanding. Why is this so? Because of this, the Dharma (法，teachings) that I have understood, reaching perfect enlightenment (正覺，Samyaksaṃbodhi), is without seeing, without hearing, without thought, without knowledge, without feeling, without attachment, and without any direction. It transcends all natures, without words, without phrases, without letters, without sentences, and without verbal teachings. Thus, Brahmā (梵天，the creator god in Hinduism)! All Dharmas are like space, and yet you desire to attain these Dharmas?』
Brahmā replied: 『No, Devātideva (天中天，'God above Gods', a title for the Buddha)! Furthermore, Bhagavān (世尊，'Blessed One', another title for the Buddha)! The Buddhas and great sages are extremely difficult to reach, attaining the unprecedented, possessing truthful Dharma. The Buddhas, the Bhagavāns, possess great compassion, distinguishing and understanding the Dharma of stillness, and then speaking it to others through words. Those who believe and delight in the Dharma spoken by the Tathāgata, establishing roots of virtue, possessing what is appropriate, these beings will have no fault with the Buddhas. Why is this so? Because all the world commonly believes in this aspiration without attachment. Moreover, Devātideva! People believe in the Dharma, thinking the Dharma belongs to them, relying on the mundane and clinging to the Dharma. The Dharma is neither real nor unreal, neither Dharma nor non-Dharma, and yet worldly people rely on Nirvāṇa (泥洹，the cessation of suffering), but they cannot perceive a beginning or end in it, nor is there Nirvāṇa to be attained. Worldly people rely on good deeds, but there are no good deeds to be attained, nor are there non-good deeds. Worldly people rely on happiness, but there is neither suffering nor happiness. Worldly people rely on the arising of the Buddha, but the Buddha neither arises nor passes away.
『Furthermore, when speaking the Dharma, it should be done with careful truth, proclaiming the holy assembly. The holy ones take non-action as their careful truth, and such scriptures are trustworthy in the world. It is like a metaphor: from water comes fire, from fire comes water, all due to the combination of conditions.』
The Buddha said: 『Yes, awakening to the dust of desires is the cause and condition for attaining the path of Buddhahood. Why is this so? Because the Tathāgata, through awakening to the dust of afflictions, attains perfect enlightenment, but does not truly attain enlightenment. Even if something is spoken, it is not seeing a form, nor is there any thought, nor is there the creation of duality, nor is there any attainment, nor is there liberation, nor is there stillness.』
『Indeed, Bhagavān! If a son or daughter of good family…』
，設有曉了信斯法者，則能蠲除一切諸見而得解脫，當爲稽首歸命作禮，奉若如來。於過去佛，已為造行則為善友，所見攝護志樂微妙，殖眾德本，已為逮得安諦之藏。攬持法府則滅眾罪，建立道業則致貴姓，總持如來言教之宗則為大施，放舍塵垢則護戒力，無愛慾力則致忍力，無疆恚勇為精進力而無懈厭，為禪定力棄除罪業，為智慧力舍離邪見，一切諸魔莫能回動，仇敵怨仇無能得勝。終不誑惑於世間人，所言至誠，講說曉了，諸法本凈則為真實，說究竟法則為如來之所攝護則樂仁和，游居安處則為財富，于賢聖業則知止足，于賢聖行善見長養，慇勤供事則當見信度于彼岸，為志脫者而勖勵之。樂得脫者即令勉濟，無所依者而使憑附，樂無為者從得泥曰，樂於道者為具敷弘，慕超越者而為示現，又諸方術則為醫王，一切病者為設良藥，致於智慧則為力援，逮獲𠢕勢以為歡樂得出自在，不依因人亦不從受，無有恐懼衣毛不豎。
「如師子步致得妙乘，為如神龍安和其心，猶如調象游在眾中，若如神仙則致勇猛，降伏怨敵游于大會，志強無懼意果自恣而無所畏。所說正諦悉無有難，蠲塵勞法如月盛滿，智慧光明如炬遠照，如日之升無所不耀，滅除眾冥若如錠燎，離於諸著無有增減，持行如地眾生仰活。
「
【現代漢語翻譯】 現代漢語譯本： 如果有人理解並相信這個法，就能消除一切見解而得到解脫，應當稽首歸命，行如來之禮。對於過去諸佛，已經造作善行，是為善友，所見所護持的志向和喜樂微妙，種下眾多功德的根本，已經獲得安穩真諦的寶藏。掌握佛法，就能滅除眾多罪過；建立道業，就能得到高貴的出身；總持如來的言教，就是最大的佈施；放下塵垢，就能守護戒律的力量；沒有愛慾的力量，就能獲得忍辱的力量；沒有止境的憤怒和勇猛，就是精進的力量而沒有懈怠厭倦；禪定的力量能去除罪業，智慧的力量能捨離邪見，一切諸魔都不能動搖他，仇敵怨家也不能戰勝他。永遠不會欺騙世間的人，所說的話真實誠懇，講解明白透徹，諸法的本性清凈就是真實，說究竟的法則就是如來所攝護的，喜好仁愛和睦，游居安穩之處就是財富，對於賢聖的事業知道滿足，對於賢聖的修行善於增長，慇勤供養就能得到信念而度過彼岸，為志求解脫的人而勉勵他們，喜歡得到解脫的人就讓他們努力精進，沒有依靠的人就讓他們有所憑依，喜歡無為的人就能得到涅槃，喜歡佛道的人就為他們廣為敷陳，仰慕超越的人就為他們示現，又是各種方術的醫王，為一切病人設定良藥，達到智慧就是力量的援助，獲得權勢就以為是歡樂，能夠得到自在，不依靠他人，也不接受他人的影響，沒有恐懼，汗毛不豎立。
像獅子行走一樣得到微妙的乘法，像神龍一樣安定平和內心，猶如調伏的大象遊走在人群中，像神仙一樣具有勇猛的力量，降伏怨敵遊走在大會之中，意志堅強沒有恐懼，心意果敢自在而無所畏懼。所說的正法真諦沒有任何困難，去除塵世煩惱的佛法像滿月一樣圓滿，智慧的光明像火炬一樣照亮遠方，像太陽升起一樣照耀一切，滅除一切黑暗就像點燃燈火，脫離一切執著沒有增減，持守德行像大地一樣讓眾生仰仗生存。
【English Translation】 English version: If there is someone who understands and believes in this Dharma, they will be able to eliminate all views and attain liberation. One should bow down and take refuge, paying homage as to the Tathagata (Thus Come One, meaning the Buddha). Towards the Buddhas of the past, having already performed good deeds, they are good friends. The aspirations and joys they see and uphold are subtle and wonderful, planting the roots of numerous virtues, and they have already attained the treasure of the secure truth. Grasping the Dharma, they can extinguish numerous sins; establishing the path, they can attain noble birth; upholding the teachings of the Tathagata, they are making great offerings; relinquishing defilements, they protect the power of precepts; lacking the power of love and desire, they attain the power of patience; boundless anger and courage are the power of diligence without weariness. The power of meditation eliminates sins, and the power of wisdom abandons wrong views. All demons cannot shake them, and enemies cannot defeat them. They will never deceive the people of the world; their words are sincere and truthful, their explanations are clear and thorough. The inherent purity of all Dharmas is truth; speaking of the ultimate Dharma is being protected by the Tathagata, delighting in benevolence and harmony. Dwelling in peace is wealth; knowing contentment in the deeds of the wise and holy; diligently serving leads to faith and crossing over to the other shore; encouraging those who aspire to liberation, urging those who desire liberation to strive diligently, providing support for those who have no support, enabling those who desire non-action to attain Nirvana (extinction of suffering), elaborately expounding the path for those who delight in the path, and revealing the way for those who yearn for transcendence. Furthermore, they are the king of medicine for all kinds of arts, providing good medicine for all the sick, and attaining wisdom is the assistance of power, obtaining authority is considered joy, able to obtain freedom, not relying on others, nor receiving from others, without fear, and without hair standing on end.
Like a lion's stride, they attain the wonderful vehicle; like a divine dragon, they pacify their hearts; like a tamed elephant, they roam among the crowd; like a divine immortal, they possess courageous strength, subduing enemies and roaming in great assemblies, with strong will and no fear, with resolute intention, free and fearless. The truths they speak are without difficulty, and the Dharma that removes worldly afflictions is like the full moon, complete and perfect. The light of wisdom shines far like a torch, illuminating everything like the rising sun, extinguishing all darkness like lighting a lamp, detached from all attachments, without increase or decrease, upholding virtue like the earth, upon which all beings rely for survival.
猶若良田百穀滋殖，洗一切垢譬若如水，滅除諸想猶若如火，於一切法而無所著猶若如風，不可動搖如須彌山，志性堅強猶若金剛鐵圍之山，諸外異學莫能當者，聲聞緣覺無能及者。以法等味譬若如海，則為度師，蠲除一切塵勞之渴，慕求經法未曾厭足，則于智慧而無充溢，則為聖皇而轉法輪。
「顏貌姝特如天帝釋，心得自在有如梵天，演法雷震猶如天陰，為雨甘露如澍洪澤，則得長益根力覺意，則得超度生死之患，便得進入于佛聖慧，則得逮近致佛正道，當獲博聞無有倫匹，以過於量悉無有量，智慧辯才而無等侶，逮得總持志性堅強，意達聰明睹群生性。
「循觀諸法其志果暢，常行慈愍哀世間人，已得超度世俗之事，行無所著猶如蓮華，不為俗法之所染污，諸明智者悉愛敬之。諸博聞者多信從之，為眾智士常所恭順，諸天世人悉奉事之，諸禪思眾稽首為禮，諸賢聖眾咸來宗侍，聲聞緣覺所共欽嘉，則好遠離土地之行，則無諂飾不貪利養，威神巍巍履賢聖蹟，端正殊雅色貌難及，威曜光光不可稱究，則以相好而自莊嚴，則能執持佛之言教，則能順護諸法訓典，亦能獎濟賢聖之眾，便常逮見諸佛正覺，因當速成諸佛之眼，而為諸佛所見授決，則當獲致具足三忍。尋當得座于佛樹下，便能降伏魔及官屬，
【現代漢語翻譯】 現代漢語譯本： 猶如肥沃的良田能滋養百穀生長，洗滌一切污垢就像水一樣，滅除各種妄想就像火一樣，對於一切法都不執著就像風一樣，不可動搖就像須彌山一樣，意志堅定就像金剛鐵圍山一樣，各種外道異學都不能抵擋，聲聞和緣覺都不能企及。用佛法平等的滋味來比喻就像大海一樣，就能成為引導眾生的導師，消除一切塵世煩惱的乾渴，渴求佛經佛法從不滿足，對於智慧永遠不會感到充盈，就能成為轉動法輪的聖王。 『容貌美麗特別像天帝釋（Indra，眾神之王），內心自在就像梵天（Brahma，創造之神），演說佛法像雷鳴一樣震動，降下甘露就像傾盆大雨，就能增長五根、五力、七覺支、八正道，就能超越生死的憂患，便能進入到佛的聖慧之中，就能接近達到佛的正道，應當獲得廣博的見聞，沒有誰能相比，以超過常人的度量，完全沒有限量，智慧和辯才沒有誰能匹敵，獲得總持（Dharani，記憶力和理解力），意志堅定，心思通達聰敏，洞察眾生的根性。 『遵循觀察諸法，他的志向最終得以實現，常常行慈悲之心，憐憫世間之人，已經超越了世俗之事，行為沒有執著就像蓮花一樣，不被世俗之法所污染，各種聰明有智慧的人都喜愛尊敬他。各種博學多聞的人都信服跟從他，被眾多有智慧的人常常恭敬順從，諸天和世人都侍奉他，各種禪思的人都叩首行禮，各種賢聖之人都來尊崇侍奉，聲聞和緣覺都共同讚美他，喜歡遠離塵囂到僻靜的土地修行，沒有諂媚虛偽，不貪圖名利供養，威嚴神聖，遵循賢聖的足跡，端莊美好，容貌難以企及，威光閃耀，不可稱量窮盡，用三十二相和八十種好來莊嚴自身，能夠執持佛的言教，能夠順從守護諸法的訓誡，也能獎掖救濟賢聖之眾，便能常常得見諸佛正覺，因此應當快速成就諸佛之眼，而被諸佛所見並授記，就應當獲得具足三種忍（音響忍、柔順忍、無生法忍）。不久將會在菩提樹下得座，便能降伏魔王以及他的官屬，』
【English Translation】 English version: Like a fertile field that nourishes the growth of hundreds of grains, washing away all defilements is like water, extinguishing all thoughts is like fire, being unattached to all dharmas is like wind, being unshakeable like Mount Sumeru (the central mountain in Buddhist cosmology), having a firm will like the Vajra Iron Mountain (a mythical indestructible mountain range), various external heretical schools cannot withstand, and Sravakas (Disciples who learn by hearing the teachings) and Pratyekabuddhas (Solitary Buddhas) cannot reach. Using the equal taste of Dharma as a metaphor, it is like the ocean, then one becomes a teacher who guides sentient beings, eliminates the thirst of all worldly afflictions, seeks the scriptures and Dharma without ever being satisfied, and never feels full of wisdom, then one becomes a Holy King who turns the Dharma wheel. 『His appearance is beautiful and extraordinary like Indra (the king of the gods), his mind is free like Brahma (the creator god), his Dharma preaching is like thunder, raining down sweet dew like a torrential downpour, then one can increase the five roots, five powers, seven factors of enlightenment, and the Noble Eightfold Path, then one can transcend the suffering of birth and death, then one can enter into the wisdom of the Buddha, then one can approach and attain the right path of the Buddha, one should obtain extensive learning, with no one comparable, with immeasurable qualities exceeding ordinary people, wisdom and eloquence without equal, attaining Dharani (memorization and understanding), firm will, intelligent mind, and insight into the nature of sentient beings. 『Following the observation of all dharmas, his aspirations will ultimately be fulfilled, he constantly practices compassion, pitying the people of the world, he has already transcended worldly affairs, his actions are unattached like a lotus flower, not defiled by worldly dharmas, all intelligent and wise people love and respect him. All learned people believe and follow him, he is often respected and obeyed by many wise people, gods and people of the world all serve him, all those who meditate bow and pay homage, all the virtuous and holy people come to honor and serve him, Sravakas and Pratyekabuddhas all praise him, he likes to stay away from the hustle and bustle and practice in quiet lands, he is without flattery and hypocrisy, not greedy for fame and gain, his majestic and divine presence follows the footsteps of the virtuous and holy, his appearance is dignified and beautiful, his appearance is difficult to match, his radiant light is immeasurable and inexhaustible, he adorns himself with the thirty-two marks and eighty minor characteristics, he can uphold the Buddha's teachings, he can follow and protect the precepts of all dharmas, and he can also encourage and aid the virtuous and holy, then he can often see all the Buddhas and Perfect Enlightenment, therefore he should quickly achieve the eyes of all the Buddhas, and be seen and predicted by all the Buddhas, then he should obtain the complete three Kinds of forbearance (acceptance of sound, compliance, and non-origination of dharmas). Soon he will be seated under the Bodhi tree, and then he will be able to subdue Mara (the demon king) and his retinue,』
得諸通慧而轉法輪，則能興發造諸佛事，趣于深法不恐不畏不難不懅。
「唯天中天！吾於一劫若復過劫，咨嗟顯揚斯正士等，不能究竟得其邊際所行至德，諸佛之道深妙若茲，難受難解不可睹見難曉難了。若有受持而諷誦讀，便復奉行，若能廣演普分佈者，于彼法說，則能立眾第一篤信。」
佛告梵天：「仁所咨嗟諸正士者至真之德，安能究盡？不能及知如佛所究。如來則以無礙之慧申暢其德，爾乃達了究盡之耳。如來所說句議旨趣，斯諸正士悉當了達，而普順從不為逆亂，所為至誠不為迷惑，悉建正議志不馳騁，于嚴飾事曉如應辭，猶若如來所演言教，譬若大聖講誠諦法，又若如來所說法者，復超於此嚴飾章句，不能究盡覺了所有，無循無逆無制無通，爾乃達識而不放逸在於嚴飾，不循言辭之所知也。設無言辭，則是如來說法之辭，如來所可講說經者方便宣法，如來加以興無極哀，而為眾生敷陳經典。」
佛告梵天：「假使菩薩能分別瞭如來五力所因療治，是為菩薩，則能建立造諸佛事。」
又問世尊：「何謂如來五力所療？」
大聖答曰：「謂法言辭入如應說，善權方便光顯於法不失句義，分別道跡入于大哀。」
佛言：「梵天！是為如來五力所療，一切聲聞緣覺之等所
【現代漢語翻譯】 現代漢語譯本： 獲得通達的智慧而轉動法輪（Dharmacakra，佛法之輪），就能發起和創造各種佛事，趨向深奧的佛法而無所畏懼。
『唯有天中之天（Tathāgata，如來）！我即使用一劫或者超過一劫的時間，來讚歎顯揚這些正士，也不能完全瞭解他們的邊際和所行的至高德行。諸佛的道是如此深奧微妙，難以接受，難以理解，不可看見，難以曉悟，難以明瞭。如果有人受持並且諷誦讀，進而奉行，如果能夠廣泛演說普遍分佈，對於這種說法，就能建立大眾的第一篤信。』
佛告訴梵天（Brahmā）：『你所讚歎的這些正士的至真之德，怎麼能夠完全瞭解呢？不能及於瞭解如佛所瞭解的。如來用無礙的智慧來闡述他們的德行，才能通達瞭解窮盡。如來說的語句、議論和旨趣，這些正士都應當瞭解通達，並且普遍順從而不違逆，所作所為至誠而不迷惑，全部建立正議，意志不放縱馳騁，對於莊嚴修飾的事情，曉得如何恰當應對，就像如來所演說的言教，譬如大聖講說誠實諦法，又像如來所說的法，更加超越這些莊嚴的章句，不能完全瞭解覺悟所有，沒有順從也沒有違逆，沒有限制也沒有通達，才能通達認識而不放逸于莊嚴修飾，不順從言辭的所知。即使沒有言辭，這也是如來說法的言辭，如來所可以講說的經典，方便宣揚佛法，如來加以興起無極的哀憫，而為眾生敷陳經典。』
佛告訴梵天：『假使菩薩能夠分別瞭解如來五力（Pañca-bala，信、精進、念、定、慧五種力量）所帶來的療治，這就是菩薩，就能建立和創造各種佛事。』
又問世尊：『什麼是如來五力所帶來的療治？』
大聖回答說：『是指法、言辭進入如應說，善巧方便光顯佛法而不失去句義，分別道跡進入大哀。』
佛說：『梵天！這就是如來五力所帶來的療治，一切聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，不依師教而獨自悟道者）等等所……』
【English Translation】 English version: Having attained thorough wisdom and turning the Dharma wheel (Dharmacakra), one can initiate and create all kinds of Buddha activities, approaching profound Dharma without fear, dread, difficulty, or apprehension.
'Only the Tathāgata (Tathāgata, Thus Gone One)! Even if I were to spend a kalpa (aeon) or more, praising and extolling these noble beings, I could not fully comprehend their boundaries and the supreme virtues they practice. The path of the Buddhas is so profound and subtle, difficult to accept, difficult to understand, impossible to see, difficult to comprehend, and difficult to realize. If someone upholds, recites, and reads it, and then practices it accordingly, and if they can widely expound and universally distribute it, then with regard to this Dharma teaching, they can establish the first firm faith of the masses.'
The Buddha told Brahmā: 'How can one fully comprehend the ultimate virtues of these noble beings whom you praise? It is impossible to fully know them as the Buddha knows them. The Tathāgata uses unobstructed wisdom to elaborate on their virtues, and only then can one thoroughly understand and exhaust them. The statements, discussions, and purposes spoken by the Tathāgata, these noble beings should all understand and thoroughly comprehend, and universally follow without opposition, acting with utmost sincerity without delusion, establishing correct views, and not letting their minds wander. Regarding matters of adornment, they know how to respond appropriately, just like the teachings spoken by the Tathāgata, like the Great Sage speaking truthful Dharma, and like the Dharma spoken by the Tathāgata, which surpasses these adorned phrases. One cannot fully comprehend all that is awakened, without following or opposing, without restriction or access, only then can one attain understanding without negligence in adornment, not following what is known by words. Even without words, these are the words of the Tathāgata's teaching. The scriptures that the Tathāgata can speak of are the expedient means to proclaim the Dharma. The Tathāgata adds immeasurable compassion and expounds the scriptures for all beings.'
The Buddha told Brahmā: 'If a Bodhisattva can discern and understand the healing brought about by the Tathāgata's Five Powers (Pañca-bala, the five powers of faith, vigor, mindfulness, concentration, and wisdom), then this is a Bodhisattva, and they can establish and create all kinds of Buddha activities.'
He then asked the World Honored One: 'What is the healing brought about by the Tathāgata's Five Powers?'
The Great Sage replied: 'It refers to Dharma and words entering into appropriate speech, skillful means illuminating the Dharma without losing the meaning of the phrases, and discerning the path entering into great compassion.'
The Buddha said: 'Brahmā! This is the healing brought about by the Tathāgata's Five Powers, which all Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently without a teacher) and others...'
不能及。」
又問世尊：「以何言辭如來演教？」
世尊告曰：「過去當來現在之教，欲塵之語顛倒之言，世俗度世，有漏無漏，所著無著，有罪無罪，所有無有，我人壽命逮造證辭，周旋生死滅度之辭，是為，梵天！諸所言說斯眾辭者。觀辭如幻無所成故，觀辭如夢見無實故，觀辭如響報應緣對聲故，觀辭如影現緣合有故，觀辭如映象照現故，觀辭如形印之有故，觀辭如㷿顛倒見故，觀辭如空所有盡故，觀辭無言不可得故。」
佛語梵天：「假使菩薩能曉了此諸法言辭，是菩薩者乃能講說諸法言辭。又于諸法無所依倚，以無所倚則能逮得無礙辯才，以能逮得無礙辯才，則能為諸掛閡之眾顯曜平等，亦與同處講說經法而不質閡，於一切辭不壞法性，游諸言辭及所破壞悉無所倚。
「設使，梵天！如來所說，顯無言辭則為講法。梵天！欲知何所菩薩而於如來行誠諦事？善權方便於斯？梵天！如來於塵而現結恨，又于結恨而現塵勞，菩薩悉當曉了彼趣。
「何謂，梵天！如來於塵而現結恨？塵勞自然等無差特故，又于結恨而現塵勞，依于結恨而行惠施泥洹清凈，謂諸愚戇不能曉了眾惱之患故。又彼菩薩，曉了所有佈施之事，後世大寶故，則無所趣。無所趣者則曰無為禁戒泥洹，悉無所有亦
【現代漢語翻譯】 現代漢語譯本：不能達到。'
又問世尊：'如來用什麼言辭來演說教法？'
世尊告訴梵天：'過去、未來、現在的教法，關於慾望塵勞的言語，顛倒的言論，世俗的度世之法，有漏和無漏之法，有所執著和無所執著之法，有罪和無罪之法，所有和無所有之法，關於我、人、壽命以及造作和證悟的言辭，關於輪迴生死和寂滅涅槃的言辭，這些就是，梵天！所有被說出的言辭。觀察言辭如同幻象，沒有真實的成就；觀察言辭如同夢境，所見皆非真實；觀察言辭如同迴響，是對因緣和合之聲的應報；觀察言辭如同影子，是因緣聚合而顯現；觀察言辭如同鏡子，照見顯現的影像；觀察言辭如同印章，有其固定的形狀；觀察言辭如同火焰，是顛倒的見解；觀察言辭如同虛空，最終一切都將消盡；觀察言辭是無言的，不可得的。'
佛告訴梵天：'假使菩薩能夠明瞭這些諸法言辭，這位菩薩才能講說諸法言辭。並且對於諸法沒有依傍執著，因為沒有依傍執著，就能獲得無礙的辯才；因為能夠獲得無礙的辯才，就能為那些被掛礙困擾的眾生，顯現平等的真理，也能在同一處所講說經法而不受阻礙，對於一切言辭不破壞法的本性，遊歷于各種言辭以及被言辭所破壞的事物，都沒有任何依傍執著。'
'假設，梵天！如來說法，顯現出沒有言辭的狀態，這就是講法。梵天！想知道什麼樣的菩薩能夠以誠實之心對待如來所行之事嗎？什麼樣的善巧方便才能做到呢？梵天！如來在塵勞中顯現出結恨，又在結恨中顯現出塵勞，菩薩應當完全明瞭其中的意趣。'
'什麼叫做，梵天！如來在塵勞中顯現出結恨？因為塵勞的自性平等，沒有差別；又在結恨中顯現出塵勞，依靠結恨而行惠施，最終達到涅槃清凈，這是因為那些愚昧無知的人不能明瞭各種煩惱的禍患。並且那位菩薩，明瞭所有佈施的事情，知道後世有大寶，因此沒有追求。沒有追求，就叫做無為、禁戒、涅槃，一切都沒有。'
【English Translation】 English version: 'Cannot be reached.'
Again, he asked the World Honored One: 'With what words does the Tathagata (如來, one who has thus come) expound the teachings?'
The World Honored One said to Brahma (梵天, the creator god in Hinduism, adopted into Buddhism): 'The teachings of the past, future, and present; words of desire and defilement, inverted speech, worldly ways of crossing over, teachings with outflows and without outflows, with attachment and without attachment, with sin and without sin, with existence and without existence, words pertaining to 'I', 'person', 'lifespan', and words of creation and realization, words of revolving in birth and death and of extinguishing and crossing over – these are, O Brahma! all the words that are spoken. Observe words as illusions, without real accomplishment; observe words as dreams, seeing nothing real; observe words as echoes, responding to causes and conditions; observe words as shadows, appearing due to the combination of conditions; observe words as reflections in a mirror, showing what is reflected; observe words as forms with impressions; observe words as flames, seen through inverted views; observe words as emptiness, where all ends; observe words as speechless, unattainable.'
The Buddha said to Brahma: 'If a Bodhisattva (菩薩, enlightenment being) can understand these words of all dharmas (法, teachings), that Bodhisattva can then speak of the words of all dharmas. Moreover, he does not rely on any dharma, and because he does not rely, he can attain unobstructed eloquence; because he can attain unobstructed eloquence, he can reveal equality to those who are troubled and hindered, and can also speak of the sutras (經, discourses) in the same place without obstruction, without destroying the nature of the Dharma in all words, wandering through all words and what is destroyed by words, without any reliance.'
'Suppose, O Brahma! that what the Tathagata speaks, revealing the absence of words, is the teaching of the Dharma. O Brahma! Do you want to know what kind of Bodhisattva can act with sincerity in the affairs of the Tathagata? What skillful means are needed for this? O Brahma! The Tathagata manifests hatred in defilement, and manifests defilement in hatred; the Bodhisattva should fully understand this meaning.'
'What is it, O Brahma! that the Tathagata manifests hatred in defilement? Because the nature of defilement is equal and without difference; and manifesting defilement in hatred, relying on hatred to practice giving and ultimately attain Nirvana (泥洹, liberation) and purity, because those who are foolish and ignorant cannot understand the suffering of all afflictions. Moreover, that Bodhisattva, understanding all matters of giving, knowing that there is great treasure in the afterlife, therefore has no pursuit. Having no pursuit is called non-action, precepts, Nirvana, where all is without existence.'
無所行故。忍辱無為虛無所有故，精進無為遵修意故，禪思無為無所悅故，智慧無為逮得相故。于欲離欲之本際者法性無慾故，瞋恚本際計於法性無結恨故，愚癡本際計於法性無愚癡故，生死無為之本際者則無所生，其無為者不倚生死，至誠虛妄所見言辭，虛妄至誠則致慢恣。
「複次，梵天！如來次第而因真諦，隨其因緣而計有常，知有吾我則為蠲除非議之事，其邪見者而無篤信，興造反業令知反覆，去于無信悉除所愿。邪見身者如來悉知，便為斯等分別說之，見所應者如來則為說誠諦教。假使眾生棄捐貢高自大事者，如來則以已誠諦教而講說之。是為，梵天！如來、至真至真言教，菩薩于彼則當曉了斯方便行。
「設使歸此一切所說權方便者，如來興者便得解脫。于非邪事而篤信者，則見諸色之所報應而起眾生，便因如來得解脫也。若演法身便為如來真諦之辭，解脫邪法而行篤信，因法而度敬文字者，眾生之類不為說此，解邪見法未曾信斯，亦無所得亦無差別。言有泥洹則為邪信；處於顛倒塵勞無為無有滅度，斯則為信而得解脫，無所生法不壞諸法。言有人者則為邪信，入于寂然而欲度者便無有人，其邪信者即自解脫真諦之事。
「是故，梵天！於斯菩薩，不能曉了真諦言辭權方便者，於一切
【現代漢語翻譯】 現代漢語譯本：因為沒有作為。忍辱是因為無為，虛無所有，精進是因為無為，遵循修行之意，禪思是因為無為，沒有喜悅，智慧是因為無為，獲得實相。對於慾望，遠離慾望的根本在於法性沒有慾望，對於嗔恚，其根本在於認為法性沒有結恨，對於愚癡，其根本在於認為法性沒有愚癡，對於生死，無為的根本在於沒有產生，這無為不依賴生死，至誠和虛妄所見到的言辭，虛妄和至誠會導致傲慢放縱。
『再者，梵天（Brahmā，印度教的創造神）！如來（Tathāgata，佛的稱號）次第地依據真諦（satya，真理），隨著因緣而認為有常，知道有吾我（ātman，自我）就能免除非議之事，那些邪見的人沒有篤信，興造反業讓他們知道反覆，去除無信，消除所有願望。如來完全知道有邪見的人，就為這些人分別解說，對於能理解的人，如來就為他們說誠實的教誨。假使眾生拋棄貢高自大，如來就用自己的誠實教誨來講解。因此，梵天！如來是至真至實的言教，菩薩（bodhisattva，立志成佛的人）應當明白這些方便之行。』
『假設歸於這一切所說的權宜方便，如來興起就能得到解脫。對於非邪事而篤信的人，就能看到諸色的報應而生起眾生，就能因為如來而得到解脫。如果演說法身（dharmakāya，佛的法性之身），就是如來的真諦之辭，解脫邪法而行篤信，因為法而度化敬重文字的人，不會為這些眾生解說，解脫邪見法的人未曾相信這些，也沒有所得也沒有差別。說有涅槃（nirvāṇa，寂滅）就是邪信；處於顛倒塵勞，無為就沒有滅度，這才是相信而得到解脫，無所生法不壞諸法。說有人就是邪信，進入寂然卻想要度化的人就沒有人，那些邪信的人就自己解脫了真諦之事。』
『所以，梵天！對於這些菩薩，不能明白真諦言辭的權宜方便，對於一切
【English Translation】 English version: Because there is no action. Endurance is because of non-action, emptiness and nothingness; diligence is because of non-action, following the meaning of practice; meditation is because of non-action, without joy; wisdom is because of non-action, attaining the true form. Regarding desire, the root of detachment from desire lies in the Dharma-nature being without desire; regarding anger, its root lies in considering the Dharma-nature without resentment; regarding ignorance, its root lies in considering the Dharma-nature without ignorance; regarding birth and death, the root of non-action lies in not arising, and this non-action does not rely on birth and death. Sincere and false words seen, falsehood and sincerity will lead to arrogance and indulgence.
'Furthermore, Brahmā (the creator god in Hinduism)! The Tathāgata (title of the Buddha) sequentially relies on the Truth (satya), and according to conditions, considers there to be permanence. Knowing there is a self (ātman) can avoid matters of non-criticism. Those with wrong views have no firm faith, creating rebellious actions to make them know reversal, removing disbelief, and eliminating all wishes. The Tathāgata fully knows those with wrong views and explains it separately for these people. For those who can understand, the Tathāgata speaks the honest teachings. If beings abandon arrogance and self-importance, the Tathāgata will explain it with his own honest teachings. Therefore, Brahmā! The Tathāgata's teachings are the most true and real, and Bodhisattvas (one who aspires to become a Buddha) should understand these expedient practices.'
'Suppose one returns to all the expedient means that have been spoken, the arising of the Tathāgata can attain liberation. Those who firmly believe in non-evil matters can see the retribution of all forms and give rise to beings, and can attain liberation because of the Tathāgata. If one expounds the Dharmakāya (the Dharma-body of the Buddha), it is the Tathāgata's words of truth, liberating from evil Dharma and practicing firm faith. Those who are transformed by the Dharma and respect the written word, this will not be explained to these beings. Those who liberate from wrong views have never believed in these, and there is neither gain nor difference. Saying there is Nirvāṇa (cessation) is wrong belief; being in inverted defilements, non-action has no cessation, this is believing and attaining liberation, the Dharma of non-arising does not destroy all Dharmas. Saying there is a person is wrong belief, those who enter stillness but want to transform have no person, those with wrong belief liberate themselves from the matter of truth.'
'Therefore, Brahmā! For these Bodhisattvas, not being able to understand the expedient means of true words, regarding all
音無所恐畏，為無量人眾生之類，開導利義。于彼，梵天！如來、至真以何方便，為眾生說法？其佈施者得大富有，持戒生天，忍辱端正，精進獲明，若禪思者致悅不亂，學智慧者滅除塵勞愛慾之著，若博聞者疾逮智慧，行於十善乃得處天及在人間，行慈悲喜護致升梵天，觀察寂然澹泊獲果致逮學地，得不學地緣覺之地，清凈眾祐佛之道地，所示現慧無有邊際，等於泥洹滅一切苦。」
佛言：「梵天！吾則應時善權方便，為諸眾生布告顯示，如是像法，如來未曾心懷眾想，計吾我人壽命也。如來所行亦無所得，亦不慳貪亦無所施，亦不持戒亦不毀禁，亦不忍辱亦不瞋恚，亦不精進亦不懈怠，亦不禪定亦不亂意，亦不智慧亦不愚癡，亦無有道亦不滅度，亦無所安亦無眾患。」
佛言：「梵天！教化眾生使令精勤專修奉行，所因精勤專修奉行，當入斯法如本志愿，或有獲致道跡、往來、不還、無著至於緣覺，若復得入逮成無上正真之道，至無為度，是為，梵天！如來、至真善權方便，而為眾生敷陳經典。
「彼又菩薩當爲眾生善權方便，興設大哀，常以正法而獎濟之。何謂如來之所說者？法無有眼亦無有脫，耳鼻口身意亦復如是無有脫者。所以者何？眼者則空而無有吾亦無我所，則悉本凈，耳鼻口身意
【現代漢語翻譯】 現代漢語譯本：沒有恐懼，為無量的人和眾生開導利益。梵天啊！如來、至真用什麼方法為眾生說法呢？佈施的人得到大富，持戒的人昇天，忍辱的人相貌端正，精進的人獲得光明，禪思的人達到喜悅不亂，學習智慧的人滅除塵世的煩惱和愛慾的執著，博學多聞的人迅速獲得智慧，奉行十善的人能夠到達天界以及人間，行慈悲喜捨四無量心的人能夠升到梵天，觀察寂靜淡泊的人獲得果位，達到有學地，得無學地、緣覺地，清凈眾生的佛道之地，所顯現的智慧沒有邊際，等於涅槃，滅除一切痛苦。
佛說：『梵天啊！我則應時善巧方便，為眾生布告顯示這樣的像法，如來未曾心懷眾想，計較我、人、壽命這些概念。如來所行也沒有所得，也不慳吝，也不施捨，也不持戒，也不毀戒，也不忍辱，也不嗔恚，也不精進，也不懈怠，也不禪定，也不散亂，也不智慧，也不愚癡，也沒有道，也沒有滅度，也沒有安穩，也沒有眾多的憂患。』
佛說：『梵天啊！教化眾生使他們精勤專修奉行，因為精勤專修奉行，應當進入這種法，如原本的願望，或者有人獲得道跡（Sotapanna-magga）、往來（Sakadagami）、不還（Anagami）、無著（Arahatta）的果位，乃至緣覺（Pratyekabuddha），如果又能夠進入，達成無上正真之道（Anuttara-samyak-sambodhi），達到無為的境界，這就是，梵天啊！如來、至真善巧方便，而為眾生敷陳經典。
『而且菩薩應當為眾生善巧方便，興起大悲心，常用正法來幫助救濟他們。什麼是如來說的呢？法沒有眼睛，也沒有脫離，耳朵、鼻子、口、身體、意也是這樣，沒有脫離。為什麼呢？眼睛是空的，沒有我，也沒有我所，完全是本來清凈的，耳朵、鼻子、口、身體、意也是這樣，沒有我，也沒有我所，完全是本來清凈的。』
【English Translation】 English version: There is no fear, guiding and benefiting immeasurable people and sentient beings. O Brahma! By what means does the Tathagata, the Perfectly Enlightened One, preach the Dharma to sentient beings? Those who give alms obtain great wealth, those who uphold precepts are reborn in heaven, those who are patient have beautiful features, those who are diligent obtain light, those who meditate attain joy and non-disturbance, those who study wisdom eliminate the defilements of the world and the attachments of love and desire, those who are learned quickly attain wisdom, those who practice the ten virtues are able to reach the heavens and the human realm, those who practice loving-kindness, compassion, joy, and equanimity ascend to the Brahma heavens, those who observe stillness and tranquility obtain fruition, attain the stage of learning (Saiksha-bhumi), attain the stage of no-more-learning (Asaiksha-bhumi), the stage of the Pratyekabuddha (Pratyekabuddha-bhumi), the pure and blessed path of the Buddha, the wisdom manifested is boundless, equal to Nirvana, extinguishing all suffering.
The Buddha said: 'O Brahma! I then, with timely skillful means, proclaim and reveal to sentient beings such a semblance of the Dharma, the Tathagata has never harbored thoughts of self, calculating concepts of 'I,' 'person,' or 'lifespan.' What the Tathagata practices is without attainment, neither miserly nor generous, neither upholding precepts nor violating them, neither patient nor angry, neither diligent nor lazy, neither in meditation nor in distraction, neither wise nor foolish, neither with a path nor with extinction, neither with peace nor with many afflictions.'
The Buddha said: 'O Brahma! Educating sentient beings, causing them to diligently and earnestly cultivate and practice, because of diligent and earnest cultivation and practice, they should enter this Dharma, according to their original vows, or some may attain the fruits of Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), Arhat (Arahatta), even to the Pratyekabuddha (Pratyekabuddha), and if they are able to enter further, accomplishing the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi), reaching the state of non-action, this is, O Brahma! The Tathagata, the Perfectly Enlightened One, with skillful means, expounds the scriptures for sentient beings.'
'Moreover, Bodhisattvas should, with skillful means, for the sake of sentient beings, arouse great compassion, and constantly use the Right Dharma to aid and deliver them. What is it that the Tathagata speaks of? The Dharma has no eye, nor is there any detachment, the ear, nose, mouth, body, and mind are also like this, there is no detachment. Why is that? The eye is empty, without self, nor is there anything belonging to self, it is all originally pure, the ear, nose, mouth, body, and mind are also like this, without self, nor is there anything belonging to self, it is all originally pure.'
亦復如是，彼則為空，便無有吾亦無我所，則悉本凈。」
佛言：「梵天！是為一切悉歸脫門，有所歸趣為之眩惑，色聲香味細滑法，其六事者亦復如是，一切諸法皆悉為空，無想無愿無起無滅，亦無有住亦不不住，所可謂者意不住生，本凈自然澹泊寂寞。」
佛言：「梵天！如來一切悉以文字演為脫門，或以等御癡騃之句，普順文字，心當觀之為真諦教，如來一切所可分別悉至解脫，敢可說者悉誠諦句。如來說經無有塵勞，所演法者皆無解脫歸滅度也，是為如來所說典籍，斯謂菩薩所當學者。」
佛告梵天：「如來、至真以何方便遍修大哀，而為眾生講說法乎？如來則以三十二事有所發遣，而加大哀濟于眾生。何為三十二？無有吾我，於一切法令眾生類解信無身，如來於彼而興大哀(一)；於一切法眾生無受而反有人，如來於彼興發大哀(二)；一切諸法則無有命，而眾生反計有命，如來於彼興顯大哀(三)；一切諸法而無有壽，而眾生反計有壽，如來於彼興顯大哀(四)；一切諸法為無所有，而眾生反計有處所，如來於彼興顯大哀(五)；一切諸法都無所依，而眾生反有所倚著(六)；一切諸法悉為虛無，而眾生反志有所樂(七)；一切諸法悉無吾我，而眾生反計有吾我(八)；一切諸法悉無
【現代漢語翻譯】 現代漢語譯本：也是這樣，那個就是空，便沒有『吾』也沒有『我所』，那麼一切都是本來清凈的。
佛說：『梵天（Brahmā，天神名）！這就是一切都歸於解脫之門，有所歸向就會被迷惑，色、聲、香、味、細滑、法這六件事也是這樣，一切諸法都是空，沒有想念，沒有愿求，沒有生起，沒有滅亡，也沒有停留，也沒有不停留，所說的是意念不住于生，本來清凈，自然淡泊寂寞。』
佛說：『梵天（Brahmā，天神名）！如來一切都用文字來演說成為解脫之門，或者用調御愚癡之人的語句，普遍順應文字，內心應當觀察它為真諦之教，如來一切所能分別的都達到解脫，敢於說的都是真實的話。如來說經沒有塵勞，所演說的法都沒有解脫歸於滅度，這是如來說的經典，這是菩薩應當學習的。』
佛告訴梵天（Brahmā，天神名）：『如來、至真用什麼方便普遍修習大慈悲，而為眾生講說法呢？如來就用三十二件事來開導，而加大慈悲來救濟眾生。什麼是三十二件事？沒有『吾』沒有『我』，對於一切法，令眾生理解相信沒有身，如來對於此而興起大慈悲（一）；對於一切法，眾生沒有領受卻反而有人，如來對於此興發大慈悲（二）；一切諸法都沒有命，而眾生反而認為有命，如來對於此興顯大慈悲（三）；一切諸法都沒有壽命，而眾生反而認為有壽命，如來對於此興顯大慈悲（四）；一切諸法都是沒有所有，而眾生反而認為有處所，如來對於此興顯大慈悲（五）；一切諸法都沒有所依靠，而眾生反而有所倚靠（六）；一切諸法都是虛無，而眾生反而立志有所樂（七）；一切諸法都沒有『吾』沒有『我』，而眾生反而認為有『吾』有『我』（八）；一切諸法都無
【English Translation】 English version: It is also thus, that is emptiness, then there is no 'I' and no 'mine', then all is originally pure.
The Buddha said: 'Brahmā (name of a deity)! This is the gate of liberation to which all things return. Being attached to something leads to delusion. The six things—form, sound, smell, taste, texture, and dharma—are also like this. All dharmas are empty, without thought, without desire, without arising, without ceasing, without abiding, and without non-abiding. What is meant is that the mind does not abide in arising, it is originally pure, naturally tranquil and solitary.'
The Buddha said: 'Brahmā (name of a deity)! The Tathagata (如來，one of the titles of a Buddha) uses all words to expound the gate of liberation, or uses phrases to tame the foolish. Universally conforming to words, the mind should contemplate it as the teaching of true meaning. All that the Tathagata (如來，one of the titles of a Buddha) can distinguish leads to liberation, and what can be said are all truthful words. The Tathagata's (如來，one of the titles of a Buddha) teaching of the sutras has no defilement, and the dharma expounded does not have liberation returning to extinction. This is the scripture spoken by the Tathagata (如來，one of the titles of a Buddha), this is what the Bodhisattvas (菩薩，enlightenment being) should learn.'
The Buddha told Brahmā (name of a deity): 'How does the Tathagata (如來，one of the titles of a Buddha), the Perfectly Enlightened One, universally cultivate great compassion and preach the Dharma for sentient beings? The Tathagata (如來，one of the titles of a Buddha) uses thirty-two things to enlighten and increase great compassion to save sentient beings. What are the thirty-two things? There is no 'I' and no 'mine'. Regarding all dharmas, the Tathagata (如來，one of the titles of a Buddha) causes sentient beings to understand and believe that there is no self. The Tathagata (如來，one of the titles of a Buddha) arises great compassion for this (1); Regarding all dharmas, sentient beings do not receive, yet there are people. The Tathagata (如來，one of the titles of a Buddha) arises great compassion for this (2); All dharmas have no life, yet sentient beings believe there is life. The Tathagata (如來，one of the titles of a Buddha) manifests great compassion for this (3); All dharmas have no lifespan, yet sentient beings believe there is lifespan. The Tathagata (如來，one of the titles of a Buddha) manifests great compassion for this (4); All dharmas are without possession, yet sentient beings believe there is a place. The Tathagata (如來，one of the titles of a Buddha) manifests great compassion for this (5); All dharmas have no reliance, yet sentient beings rely on something (6); All dharmas are empty, yet sentient beings aspire to have pleasure (7); All dharmas have no 'I' and no 'mine', yet sentient beings believe there is 'I' and 'mine' (8); All dharmas are without
有主，而眾生反專志貪受(九)；一切諸法悉無可受，而眾生反依倚形貌(十)；一切諸法悉無所生，而眾生反著于所生(十一)；一切諸法悉無有沒，而眾生反貪于生死(十二)；一切諸法悉無慾塵，而眾生反沒溺塵垢(十三)；一切諸法悉無貪慾，而眾生反為所染污(十四)；一切諸法悉無恚怒，而眾生反懷脅結恨(十五)；一切諸法悉無愚癡，而眾生反為之迷惑(十六)；一切諸法悉無所從來，而眾生反樂倚所趣(十七)；一切諸法悉無所趣，而眾生反依於終始(十八)；一切諸法悉無造行，而眾生反務建所修(十九)；一切諸法悉無放逸，而眾生反馳騁縱恣(二十)；一切諸法悉為空靜，而眾生反處於所見(二十一)；一切諸法悉為無想，而眾生反想行為上(二十二)；一切諸法悉無有愿，而眾生反志於所僥(二十三)；已為遠離若干種事，有所受者，世俗所怙瞋怒結恨，所獲患厭不與怨敵而集會也，及諸不忍處於仁和(二十四)；遵修顛倒為世所習游于邪徑，則能棄除所生之處(二十五)；彼則無有審道所趣，則為煩憒得於財利世俗所依，則而志慕一切資業，當以抑制諸無厭欲，即使具足賢聖之貨，信戒慚愧聞施智慧，建立於此具足七財(二十六)；吾謂眾生為恩愛仆，以無堅要為堅要想，財業家居妻子之
娛便無有安，所以謂之為恩愛仆，眾生之類無有堅要為堅固想，當爲講說計有常者，為現無常(二十七)；吾謂眾生求財利業，則為仇怨，而反謂之為是親友，吾為建立顯親友行，而為蠲除勤苦之患，究竟滅度(二十八)；吾謂眾生以反邪業，各各處於若干言教，當爲講說清凈微妙無業之命，分別說法(二十九)；吾謂眾生為諸塵垢而現污染，於家居事多有患害擾攘之務，而為說法當令出去等度三界(三十)；處於所作一切諸法，因貪起住眾緣所處諸立之相，眾生於彼而修懈廢，當爲說法至聖解脫，勸令精進為度堅要，而說經法悉使獲安，又加於是而復反舍無閡之慧(三十一)；最尊滅度志於下賤聲聞緣覺，當爲顯示微妙之行，如來因此則于眾生興闡大哀(三十二)。」
佛告梵天：「是為三十二事，如來開導順化眾生，敷弘大哀；斯為如來謂行大哀。」
佛告梵天：「若有菩薩奉行於斯三十二事，合集大哀，如是菩薩為大士者，名大福田，為大威神，樂於巍巍至不退轉，為眾生故而造立行。」
佛說此大哀法門品時，三萬二千人發無上正真道意，三萬二千菩薩得不起法忍。
持心梵天所問經卷第一 大正藏第 15 冊 No. 0585 持心梵天所問經
持心梵天所問經卷第
【現代漢語翻譯】 現代漢語譯本： '沉溺於享樂便沒有安寧，因此稱之為恩愛奴僕。眾生之類沒有什麼是堅實可靠的，卻妄想它是堅固的，應當為他們講說那些被認為恒常的事物，實際上是無常的（二十七）；我認為眾生追求財利，反而招致仇怨，卻反而認為那是親友，我為他們建立彰顯親友之道的行為，從而消除勤勞困苦的憂患，最終達到滅度（涅槃）（二十八）；我認為眾生以顛倒邪惡的行業，各自處於不同的言論教導之中，應當為他們講說清凈微妙沒有惡業的生命，分別解說佛法（二十九）；我認為眾生因為各種塵垢而顯現污染，在家居生活中多有患害擾攘之事，因此為他們說法，應當讓他們出去，從而度過三界（三十）；處於所作的一切諸法之中，因為貪愛而生起、安住，各種因緣所處的各種建立之相，眾生對此卻修習懈怠廢弛，應當為他們說法，讓他們達到至聖的解脫，勸導他們精進修行，從而達到堅實可靠的境界，所說的經法都使他們獲得安寧，又在此基礎上，反而捨棄沒有障礙的智慧（三十一）；那些志向于聲聞（Śrāvakayāna）緣覺（Pratyekabuddhayāna）的最尊貴滅度者，應當為他們顯示微妙的菩薩行，如來（Tathāgata）因此才對眾生興起並闡揚大慈大悲（Mahākaruṇā）（三十二）。』 佛告訴梵天（Brahmā）說：『這就是三十二件事，如來開導順應教化眾生，廣泛弘揚大慈大悲；這就是如來所說的大慈大悲之行。』 佛告訴梵天（Brahmā）說：『如果有菩薩奉行這三十二件事，彙集大慈大悲，這樣的菩薩就是大士，被稱為大福田，具有大威神力，樂於達到巍巍不動搖的境界，爲了眾生的緣故而建立修行。』 佛說這部《大哀法門品》時，三萬二千人發起了無上正等正覺之心，三萬二千菩薩獲得了不起法忍。 《持心梵天所問經》卷第一 大正藏第15冊 No. 0585 《持心梵天所問經》 《持心梵天所問經》卷第
【English Translation】 English version: 'There is no peace in indulging in pleasure, hence they are called slaves of love and attachment. Beings have nothing that is truly solid and reliable, yet they falsely imagine it to be firm. One should explain to them that what they consider to be permanent is actually impermanent (27); I consider that beings who seek wealth and profit actually invite enmity, yet they consider them to be friends. I establish for them the practice of manifesting true friendship, thereby eliminating the suffering of diligence and hardship, ultimately attaining extinction (Nirvana) (28); I consider that beings, with their inverted and evil deeds, each abide in various teachings and doctrines. One should explain to them the pure and subtle life free from evil karma, separately expounding the Dharma (29); I consider that beings are defiled by various defilements, and in household life, there are many troubles and disturbances. Therefore, one should preach the Dharma to them, enabling them to go forth, thereby crossing over the three realms (30); Abiding in all the dharmas that are created, arising and dwelling due to craving, and the various characteristics of establishment arising from various conditions, beings cultivate laziness and negligence in these. One should preach the Dharma to them, enabling them to attain the liberation of the most holy, exhorting them to practice diligently, thereby attaining a solid and reliable state. The sutras spoken all bring them peace, and on top of this, they abandon unobstructed wisdom (31); Those most venerable ones who aspire to extinction in the Śrāvakayāna and Pratyekabuddhayāna, one should reveal to them the subtle Bodhisattva practice. The Tathāgata thus arises and propagates great compassion (Mahākaruṇā) towards beings (32).' The Buddha said to Brahmā: 'These are the thirty-two matters by which the Tathāgata guides and transforms beings, extensively propagating great compassion; this is what the Tathāgata calls the practice of great compassion.' The Buddha said to Brahmā: 'If there are Bodhisattvas who uphold these thirty-two matters, gathering great compassion, such Bodhisattvas are great beings, called great fields of merit, possessing great spiritual power, delighting in attaining the lofty and unshakeable state, establishing practice for the sake of beings.' When the Buddha spoke this chapter on the Dharma of Great Compassion, thirty-two thousand people aroused the mind of unsurpassed, complete, and perfect enlightenment, and thirty-two thousand Bodhisattvas attained the forbearance of non-arising dharmas. The Sutra Spoken by Brahma 持心 on What is in Mind, Volume 1 Taisho Tripitaka Volume 15, No. 0585, The Sutra Spoken by Brahma 持心 on What is in Mind The Sutra Spoken by Brahma 持心 on What is in Mind, Volume
二
西晉月氏三藏竺法護譯
難問品第五
於是，明網菩薩白世尊曰：「持心梵天而從如來聞說大哀，所分別法不喜不戚。」
持心答曰：「設族姓子修知二行，彼人則有歡喜愁戚，真際所處永無二事，由是之故不喜不戚。猶如幻師所幻奇異之術，又彼化人所行而至無喜無戚。是族姓子已得游入諸法自然之相，自然睹于如來所現變化，不喜不戚。如來所化，聞于如來所說辯才，不喜不戚。假使如是分別諸法，一切如幻等無差特，不于如來慇勤喜悅，不于眾生有下劣意。」
明網又曰：「仁者已解諸法幻相乎？」答曰：「族姓子！假使有行諸法有處乃能問斯。」
又問梵天：「仁何所行？」答曰：「一切愚夫所遵行者，吾之所設行在於彼。」
又問：「愚夫行淫怒癡狐疑，計身是吾軀體，是我所有，行在邪見，云何仁者行在於彼？」答曰：「卿為欲令凡夫之士，至無凡夫成就法乎？」
報曰：「吾不欲樂凡夫之事，安當志於諸法成就乎？喻族姓子，一切諸法無所成就，法無所住無積聚處，無有結恨無所忘失，亦無懷來報應不也。」
答曰：「族姓子！離淫怒癡不行諸法，是謂為相，有行凡夫斯賢聖行，其有行者則興二事。又，族姓子！一切所行為無所行，一切
【現代漢語翻譯】 現代漢語譯本 二
西晉月氏三藏竺法護譯
難問品第五
於是，明網菩薩（Mingwang Bodhisattva）白世尊曰：『持心梵天（Chixin Brahma）而從如來聞說大哀，所分別法不喜不戚。』
持心答曰：『設族姓子修知二行，彼人則有歡喜愁戚，真際所處永無二事，由是之故不喜不戚。猶如幻師所幻奇異之術，又彼化人所行而至無喜無戚。是族姓子已得游入諸法自然之相，自然睹于如來所現變化，不喜不戚。如來所化，聞于如來所說辯才，不喜不戚。假使如是分別諸法，一切如幻等無差特，不于如來慇勤喜悅，不于眾生有下劣意。』
明網又曰：『仁者已解諸法幻相乎？』答曰：『族姓子！假使有行諸法有處乃能問斯。』
又問梵天：『仁何所行？』答曰：『一切愚夫所遵行者，吾之所設行在於彼。』
又問：『愚夫行淫怒癡狐疑，計身是吾軀體，是我所有，行在邪見，云何仁者行在於彼？』答曰：『卿為欲令凡夫之士，至無凡夫成就法乎？』
報曰：『吾不欲樂凡夫之事，安當志於諸法成就乎？喻族姓子，一切諸法無所成就，法無所住無積聚處，無有結恨無所忘失，亦無懷來報應不也。』
答曰：『族姓子！離淫怒癡不行諸法，是謂為相，有行凡夫斯賢聖行，其有行者則興二事。又，族姓子！一切所行為無所行，一切
【English Translation】 English version Two
Translated by the Tripiṭaka master Dharmarakṣa of the Western Jin Dynasty
Chapter Five: Difficult Questions
Then, Mingwang Bodhisattva (Bright Net Bodhisattva) said to the World-Honored One: 'Chixin Brahma (Mind-Holder Brahma), having heard the Great Compassion explained by the Tathagata, neither rejoices nor grieves at the Dharma he discerns.'
Chixin replied: 'If a son of a good family cultivates and understands dualistic practices, that person will experience joy and sorrow. In the realm of ultimate reality, there are never two things; therefore, there is neither joy nor sorrow. It is like the illusionist's magical arts, or the actions of a created being, which lead to neither joy nor sorrow. This son of a good family has attained entry into the natural characteristics of all dharmas, naturally beholding the transformations manifested by the Tathagata, without joy or sorrow. Hearing the Tathagata's eloquence, which is also a transformation, brings neither joy nor sorrow. Even if one were to discern all dharmas in this way, seeing them all as illusions without difference, one would not be overly delighted with the Tathagata, nor would one have contempt for sentient beings.'
Mingwang further said: 'Have you, virtuous one, understood the illusory nature of all dharmas?' He replied: 'Son of a good family! Only if there were a place where dharmas are practiced could one ask such a question.'
He then asked Brahma: 'What is your practice, virtuous one?' He replied: 'My practice lies in what all foolish people follow.'
He further asked: 'Foolish people engage in lust, anger, delusion, and doubt, considering the body to be 'I' and 'mine,' and acting with wrong views. How can your practice lie in that?' He replied: 'Do you wish to lead ordinary people to the attainment of a state without ordinary people?'
He replied: 'I do not desire the affairs of ordinary people; how could I aspire to the accomplishment of all dharmas? Son of a good family, all dharmas are without accomplishment, dharmas have no abiding place, no place of accumulation, no resentment, no forgetting, and no expectation of retribution.'
He replied: 'Son of a good family! To abstain from lust, anger, and delusion is not to practice dharmas; this is called a characteristic. To practice as an ordinary person is to practice as a sage; those who practice in this way give rise to duality. Furthermore, son of a good family! All actions are non-actions, all
所教為無有教，一切所處為無所處，一切所趣為無所趣。」
又問梵天：「何謂一切所行為無所行？」答曰：「假使遵行億百千垓諸劫之教，不知法性之所增減。以是之故，一切所行為無所行。」
又問梵天：「何謂為一切所教為無所教？一切所處為無所處？」答曰：「一切諸法，如來所教，如來所處。以是之故，一切所教為無所教，一切所處為無所處。」
又問：「何謂一切所趣為無所趣？」答曰：「計無有人有所趣生，以是之故，一切所趣為無所趣。」
爾時，世尊贊持心曰：「善哉！善哉！若欲說者當造斯講。」
於是，明網菩薩問持心曰：「如向仁者所說，一切愚夫所行，吾之所修行在於彼。設如是者，則為致行有所獲矣？」答曰：「豈可游在所生致所行也。」
又問梵天：「設不游生，焉能教化于眾生乎？」答曰：「猶若如來之所化生，吾如彼生。」
又問：「如來所化豈有生乎？」答曰：「寧有變現所當現乎？佛之境界誰所興乎？」
報曰：「有現所現及與境界，雖有所現為無所現。」答曰：「吾之所生當造斯觀，其所生者因緣立界。」
又問：「仁者豈為因緣生死行乎？」答：「吾無因緣生死之行。」
又問：「以是之故，何所因緣而
【現代漢語翻譯】 現代漢語譯本： 問：『什麼是所教為無有教，一切所處為無所處，一切所趣為無所趣？』 梵天回答說：『什麼是所行為無所行？』回答說：『即使遵行億百千垓（形容極大的數字）諸劫（佛教時間單位，極長的時間）的教導，卻不知道法性（諸法的真實性質）的增減變化。因此，一切所行為無所行。』 又問梵天：『什麼是所教為無所教？一切所處為無所處？』回答說：『一切諸法，都是如來（佛的稱號）所教導，如來所安住的。因此，一切所教為無所教，一切所處為無所處。』 又問：『什麼是所趣為無所趣？』回答說：『認為沒有人真正有所趣向和生滅，因此，一切所趣為無所趣。』 這時，世尊（釋迦牟尼佛的尊稱）讚歎持心菩薩說：『好啊！好啊！如果有人想說法，就應當像這樣講說。』 於是，明網菩薩問持心菩薩說：『像您剛才所說的，一切愚夫所行之事，也是我所修行的。如果是這樣，那麼修行豈不是爲了獲得某種結果嗎？』持心菩薩回答說：『怎麼可能在生死輪迴中追求修行的結果呢？』 明網菩薩又問梵天：『如果不經歷生死，又怎麼能教化眾生呢？』梵天回答說：『就像如來所化現的化身一樣，我就是那樣的生。』 明網菩薩又問：『如來所化現的化身難道真的有生滅嗎？』梵天回答說：『難道變現出來的東西真的有實在的顯現嗎？佛的境界是誰能夠興建的呢？』 明網菩薩回答說：『有顯現出來的東西以及境界，雖然有所顯現，但實際上是沒有顯現。』梵天回答說：『我的出生應當這樣看待，我的出生是因緣和合而建立的界限。』 明網菩薩又問：『您難道是受因緣所支配而經歷生死輪迴嗎？』梵天回答說：『我沒有受因緣支配的生死輪迴。』 明網菩薩又問：『既然如此，那麼是什麼因緣而…』
【English Translation】 English version: Asked: 'What is meant by teaching as non-teaching, all dwelling as non-dwelling, and all inclination as non-inclination?' The Brahma replied: 'What is meant by all action as non-action?' He answered: 'Even if one follows the teachings of billions, hundreds of thousands, and trillions of kalpas (aeons, extremely long periods of time in Buddhism), without understanding the increase or decrease of the Dharma-nature (the true nature of all phenomena), therefore, all action is non-action.' Again, the Brahma was asked: 'What is meant by teaching as non-teaching? All dwelling as non-dwelling?' He answered: 'All dharmas (teachings, phenomena) are taught by the Tathagata (a title of the Buddha), and dwelt in by the Tathagata. Therefore, all teaching is non-teaching, and all dwelling is non-dwelling.' Again, asked: 'What is meant by all inclination as non-inclination?' He answered: 'Believing that no one truly has inclination or arising, therefore, all inclination is non-inclination.' At that time, the World-Honored One (a respectful title for Shakyamuni Buddha) praised the Bodhisattva Drdhamati (Firm Mind): 'Excellent! Excellent! If one wishes to speak the Dharma, one should expound it in this way.' Thereupon, the Bodhisattva Jalinimantrita (Net of Light) asked Drdhamati: 'As you have just said, the actions of all foolish beings are also what I practice. If that is so, then is practice meant to attain some result?' Drdhamati replied: 'How can one seek the result of practice while wandering in samsara (the cycle of birth and death)?' Jalinimantrita then asked the Brahma: 'If one does not experience birth and death, how can one teach and transform sentient beings?' The Brahma replied: 'Just like the manifested bodies created by the Tathagata, I am like that birth.' Jalinimantrita further asked: 'Do the manifested bodies created by the Tathagata truly have birth and death?' The Brahma replied: 'Do the things that are manifested truly have a real appearance? Who can construct the realm of the Buddha?' Jalinimantrita replied: 'There are manifested things and realms, and although there is manifestation, it is actually non-manifestation.' The Brahma replied: 'My birth should be viewed in this way; my birth is a boundary established by the aggregation of causes and conditions.' Jalinimantrita then asked: 'Are you subject to the cycle of birth and death due to causes and conditions?' The Brahma replied: 'I am not subject to the cycle of birth and death due to causes and conditions.' Jalinimantrita further asked: 'If that is the case, then what causes and conditions...'
緣境界有所恐懼？」答曰：「猶如因緣，因緣界懼亦復如是，計無本者無所退轉。」
於是耆年舍利弗，前白佛言：「唯天中天！假使有人而與斯等諸天龍俱，入于言辭獲福無量。所以者何？如今，世尊！能得逮聞斯諸正士之所名號，為甚快矣！何況乃值講說法乎？譬如有樹生立於地，而於虛空現於莖節枝葉華實。如是大聖，斯諸正士之所行相，當作斯觀，住于諸法而現所生終始存沒，周旋往來現諸佛土，而以上妙如是比慧，無礙辯才自在游已。已見如是智慧變化，何族姓子及族姓女，不發無上正真道乎？」
爾時，會中有一菩薩名曰普華，謂舍利弗：「今者耆年，豈不得入此法性乎？佛說耆年智慧最尊，何故不堪如是感動所變化乎？」答曰：「世尊說余于聲聞上知其境界。」
又問：「眾可解說法境界乎？」答曰：「不也！」
又問：「云何耆年有所講說如其境界？」答曰：「如其所入所說亦然。」
又問：「耆年能令法性無邊際乎而造證耶？」答曰：「如是。」
又問：「何謂隨其所入所說亦然？唯舍利弗！隨其所入之所節限，有所講說節限亦然，則為限節自縛法性也，其法性者無有邊際。」
又問普華：「其法性者無入相乎？」答曰：「唯舍利弗！假使法性無有入
【現代漢語翻譯】 現代漢語譯本：『因緣和合的境界有什麼可怕的嗎？』回答說：『就像因緣一樣，因緣和合的境界也是如此，如果認為沒有根本，那就沒有什麼可以退轉的。』
這時，耆年（qí nián，年長的）舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）上前對佛說：『世尊！如果有人能與這些天龍（Nāga，護法神）一起，聽聞佛法，獲得的福報將是無量的。為什麼呢？因為現在，世尊！能夠聽聞這些正士（zhèng shì，正直的人）的名號，就已經非常難得了！更何況是親身經歷他們講經說法呢？就像一棵樹生長在地上，卻在空中顯現出它的莖、節、枝、葉、花和果實一樣。偉大的聖者啊，這些正士的行為，應當這樣看待，他們安住于諸法（dharma，宇宙間一切事物和現象）之中，卻顯現出所生、終結、存在和消逝，周旋往來於各個佛土（Buddhakṣetra，佛所教化的世界），並且以精妙的比喻和智慧，無礙的辯才自在地遊歷。已經見識到如此智慧變化的人，哪個家族的子弟或女子，不會發起無上正真之道（anuttarā-samyak-saṃbodhi，無上正等正覺）的心呢？』
這時，會中有一位菩薩（bodhisattva，立志成佛的修行者）名叫普華（Pǔ Huá），對舍利弗說：『您老人家，難道不能進入這法性（dharmatā，諸法的本性）之中嗎？佛說您老人家智慧最高，為什麼不能像這樣被感動和變化呢？』舍利弗回答說：『世尊說我在聲聞（Śrāvaka，聽聞佛法而修行的弟子）中，最瞭解他們的境界。』
普華又問：『大眾能夠理解說法的境界嗎？』舍利弗回答說：『不能。』
普華又問：『那麼您老人家如何講說符合您所理解的境界呢？』舍利弗回答說：『我所進入的境界，和我所講說的內容，是一樣的。』
普華又問：『您老人家能使法性沒有邊際，並且加以證明嗎？』舍利弗回答說：『是的。』
普華又問：『什麼叫做隨其所入所說亦然呢？舍利弗啊！如果隨您所進入的境界有所節限，那麼您所講說的內容也有所節限，這豈不是用節限來束縛法性嗎？法性是無邊無際的。』
普華又問：『法性是沒有進入的相狀的嗎？』普華說：『舍利弗啊！如果法性沒有進入的相狀，』
【English Translation】 English version: 'Is there any fear in the realm of conditions?' He replied, 'Just like conditions, the realm of conditions is also like that. If one thinks there is no root, then there is nothing to retreat from.'
Then, the venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) stepped forward and said to the Buddha, 'O Blessed One! If someone were to be with these devas (gods) and nāgas (serpent deities, protectors of the Dharma), and enter into the teachings, they would gain immeasurable merit. Why? Because now, O Blessed One! It is already very fortunate to be able to hear the names of these righteous ones! How much more so to witness their teachings! It is like a tree growing on the ground, yet manifesting its stem, nodes, branches, leaves, flowers, and fruits in the sky. O Great Sage, the conduct of these righteous ones should be viewed in this way: they abide in all dharmas (teachings, phenomena), yet manifest birth, ending, existence, and disappearance, traveling back and forth to various Buddha-lands (Buddhakṣetra, the realm of a Buddha's teaching), and freely roaming with exquisite metaphors and wisdom, and unimpeded eloquence. Having seen such wisdom and transformation, what son or daughter of any family would not aspire to the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi)?'
At that time, a bodhisattva (one who aspires to Buddhahood) named Pǔ Huá was in the assembly. He said to Śāriputra, 'Venerable Śāriputra, can you not enter into this dharmatā (the nature of reality)? The Buddha says that you are the most wise, why can't you be moved and transformed like this?' Śāriputra replied, 'The Blessed One said that I understand the realm of the Śrāvakas (disciples who learn by hearing) better than anyone else.'
Pǔ Huá then asked, 'Can the assembly understand the realm of teaching?' Śāriputra replied, 'No.'
Pǔ Huá then asked, 'Then how do you, venerable Śāriputra, teach according to the realm you understand?' Śāriputra replied, 'What I enter into and what I speak are the same.'
Pǔ Huá then asked, 'Can you, venerable Śāriputra, make the dharmatā limitless and prove it?' Śāriputra replied, 'Yes.'
Pǔ Huá then asked, 'What does it mean that what you enter into and what you speak are the same? Śāriputra! If what you enter into has limitations, then what you speak also has limitations. Isn't this using limitations to bind the dharmatā? The dharmatā is limitless.'
Pǔ Huá then asked, 'Does the dharmatā have no aspect of entering?' Pǔ Huá said, 'Śāriputra! If the dharmatā has no aspect of entering,'
相，然於法性無所入相，仁何因設慇勤法性志解脫乎？」答曰：「不也！」
又問：「若於平等順如所入法性亦然。」答曰：「普華！吾身欲見亦欲聞之。」
答曰：「唯舍利弗！云何法性為有所念？一切諸法為有所說有所聞乎？」答曰：「不也！」
又問：「仁者何故說言欲有所見有所聞乎？」答曰：「普華！世尊說曰：『則有二人得福無量：專精說法，一心聽者。』以是之故，仁者講法，吾當聽之。」
梵天又問：「耆年豈能滅于思想，而思惟定聽於法乎？」答曰：「族姓子！其滅定者，無有二事聽法之理。」
報曰：「耆年舍利弗！身寧樂志乎？寂于本凈及諸法乎？」答曰：「如是，族姓子！一切諸法本凈寂滅。」
報曰：「是故，耆年舍利弗！不能堪任常定聽法。所以者何？一切諸法本悉寂靜。」
舍利弗問：「卿族姓子！寧能堪任不從定起而講法乎？」答曰：「唯然，舍利弗！省察諸法豈可獲乎？而仁說言不從定起能說法耶？」答曰：「不然。」
梵天又曰：「是故，仁者，一切凡夫愚戇之黨，常得定意。」
耆年又曰：「凡夫愚戇以何定意而三昧乎？」答曰：「一切諸法而無所趣，斯曰常定。」
又問：「如是等習凡夫愚戇，及與賢聖無
【現代漢語翻譯】 問：『雖然你證悟了法性（Dharmata，一切事物本來的性質），但對於法性並沒有任何執著。那麼，你為何還要如此慇勤地想要了解法性，以求得解脫呢？』 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）回答說：『不是這樣的！』 梵天（Brahma，印度教中的創造之神，在此處代表提問者）又問：『如果對於平等順應法性的狀態也是如此呢？』 舍利弗回答說：『普華（Pu Hua，梵天的名字）！我渴望親眼見到，也渴望親耳聽到。』 梵天回答說：『舍利弗！法性怎麼會有所念想呢？一切諸法又怎麼會有所說、有所聞呢？』 舍利弗回答說：『不會的！』 梵天又問：『仁者為何說想要親眼見到、親耳聽到呢？』 舍利弗回答說：『普華！世尊（釋迦牟尼佛）說過：『那麼就有兩個人會獲得無量的福報：專心致志地說法的人，和一心一意地聽法的人。』 因此，仁者講法，我應當聽聞。』 梵天又問：『耆年（Qinian，對年長者的尊稱，此處指舍利弗）難道能夠滅除思想，而在禪定中聽法嗎？』 舍利弗回答說：『族姓子（Zuxingzi，對出身高貴者的尊稱）！處於滅盡定（Nirodha-samapatti，一種高級禪定狀態）中的人，沒有聽法的道理。』 梵天回答說：『耆年舍利弗！你寧願安於本凈（Prakrti-parisuddha，事物本來的清凈狀態）和諸法（Dharma，佛法，宇宙的真理）嗎？』 舍利弗回答說：『是的，族姓子！一切諸法本來就是清凈寂滅的。』 梵天回答說：『因此，耆年舍利弗！你不能夠一直處於禪定中聽法。這是為什麼呢？因為一切諸法本來就是寂靜的。』 舍利弗問：『卿族姓子！你能夠不從禪定中起身而講法嗎？』 梵天回答說：『是的，舍利弗！省察諸法可以獲得嗎？而你說不從禪定中起身就能說法嗎？』 舍利弗回答說：『不是這樣的。』 梵天又說：『因此，仁者，一切凡夫愚笨之輩，常常處於定意之中。』 耆年又說：『凡夫愚笨之輩以什麼樣的定意而進入三昧（Samadhi，禪定）呢？』 梵天回答說：『對於一切諸法都沒有任何追求，這就叫做常定。』 梵天又問：『像這樣，凡夫愚笨之輩的習性，和賢聖（Arya，證悟者）的習性，沒有
【English Translation】 Asked: 'Although you have realized Dharmata (the true nature of all things), you have no attachment to Dharmata. Then why are you so diligent in wanting to understand Dharmata in order to attain liberation?' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) replied: 'It is not so!' Brahma (the creator god in Hinduism, representing the questioner here) further asked: 'If it is the same for the state of equality and accordance with Dharmata?' Sariputra replied: 'Pu Hua (Brahma's name)! I desire to see it with my own eyes and hear it with my own ears.' Brahma replied: 'How can Dharmata have thoughts? How can all Dharmas (teachings, truths) be spoken or heard?' Sariputra replied: 'They cannot!' Brahma further asked: 'Why do you say that you want to see and hear?' Sariputra replied: 'Pu Hua! The World-Honored One (Shakyamuni Buddha) said: 'Then there are two people who will obtain immeasurable blessings: those who wholeheartedly preach the Dharma and those who wholeheartedly listen to the Dharma.' Therefore, when you preach the Dharma, I should listen.' Brahma further asked: 'Can Qinian (a respectful term for an elder, here referring to Sariputra) extinguish thoughts and listen to the Dharma in Samadhi (meditative state)?' Sariputra replied: 'Zuxingzi (a respectful term for someone of noble birth)! Those who are in Nirodha-samapatti (cessation attainment, an advanced state of meditation) have no reason to listen to the Dharma.' Brahma replied: 'Qinian Sariputra! Would you rather be at peace with Prakrti-parisuddha (primordial purity, the original pure state of things) and all Dharmas?' Sariputra replied: 'Yes, Zuxingzi! All Dharmas are originally pure and quiescent.' Brahma replied: 'Therefore, Qinian Sariputra! You cannot constantly listen to the Dharma in Samadhi. Why is that? Because all Dharmas are originally quiescent.' Sariputra asked: 'Can you, Zuxingzi, preach the Dharma without arising from Samadhi?' Brahma replied: 'Yes, Sariputra! Can examining the Dharmas be attained? And do you say that one can preach the Dharma without arising from Samadhi?' Sariputra replied: 'It is not so.' Brahma further said: 'Therefore, you, all foolish ordinary people, are constantly in a state of fixed intention.' Qinian further said: 'With what kind of fixed intention do foolish ordinary people enter Samadhi?' Brahma replied: 'Having no pursuit of all Dharmas, this is called constant Samadhi.' Asked again: 'Like this, the habits of foolish ordinary people and the habits of the Aryas (enlightened beings) are not
差別乎？」答曰：「唯舍利弗！誠如所云，吾之所察，又不欲令凡夫愚戇及與賢聖造若干也。所以者何？諸賢聖法無所滅除，愚戇之法亦無所興，猶法界等，以斯之故，無有度者。」
則復而問：「族姓子！諸法無本為何謂耶？」答曰：「如耆年身所分別知，豈復興發賢聖法乎？」答曰：「不然。」
又問：「仁為滅除凡夫法乎？」答曰：「不也！」
又問：「豈復逮得賢聖法乎？」答曰：「不也！」
又問：「寧復分別凡夫法乎？」答曰：「不然。」
又問：「云何耆年分別知時？」答曰：「如所聞法離於凡夫則為無本，平等亦如無有解脫，滅度亦如無本亦如。」
答曰：「唯舍利弗！其無本者無有差別不若干也，其無本者無所歸趣。所謂無本，如無本者一切諸法悉入無本。」
於是，耆年舍利弗，前白佛言：「唯天中天！猶如大火熾盛赫奕無所不燒，諸族姓子亦復如是，諸所說法皆分別了，一切法性處靡不盡。」
世尊告曰：「然，舍利弗！諸族姓子講說法性，如汝所云。」
爾時，明網菩薩謂舍利弗：「佛嘆仁者智慧為尊！嘆于耆年以何智慧？」答曰：「明網當知，諸聲聞中倚于音聲，但自照身而得解脫，嘆我于中而為尊耳，不在菩薩而有智慧也。」
【現代漢語翻譯】 現代漢語譯本： 舍利弗問道：『這有什麼差別嗎？』 答道：『舍利弗！正如你所說，我所觀察到的，是不想讓凡夫愚昧之人以及賢聖之人造作任何事物。為什麼呢？因為諸賢聖之法不會消滅，愚昧之法也不會興起，就像法界一樣平等，因此，沒有需要被度化的人。』 舍利弗又問：『善男子！你說的諸法無本是什麼意思？』 答道：『就像耆年之人所分別知曉的，難道還會興發賢聖之法嗎？』 答道：『不會。』 又問：『您是爲了滅除凡夫之法嗎？』 答道：『不是。』 又問：『難道您已經獲得了賢聖之法嗎？』 答道：『沒有。』 又問：『難道您在分別凡夫之法嗎？』 答道：『沒有。』 又問：『那麼耆年之人是如何分別知曉的呢？』 答道：『就像所聽聞的佛法，遠離凡夫之見，就是無本；平等也像是無有解脫，滅度也像是無本一樣。』 答道：『舍利弗！所謂的無本，是沒有差別，也沒有任何造作的；所謂的無本，是無所歸趣的。所謂無本，就像無本一樣，一切諸法都歸入無本。』 這時，耆年舍利弗，上前對佛說：『世尊！就像大火熾盛燃燒，沒有什麼不燒燬的，這位善男子也是這樣，所說的法都分別明瞭，一切法性的道理沒有不窮盡的。』 世尊告訴舍利弗：『是的，舍利弗！這位善男子講說法性的道理，就像你所說的那樣。』 這時，明網菩薩對舍利弗說：『佛讚歎仁者的智慧最為尊貴！讚歎這位耆年之人是因為什麼智慧呢？』 答道：『明網菩薩應當知道，諸聲聞弟子依靠音聲，只是觀照自身而得到解脫，佛讚歎我在聲聞弟子中最為尊貴，而不是說我在菩薩中有什麼智慧。』
【English Translation】 English version: Sariputra asked: 'Is there any difference?' He replied: 'O Sariputra! As you say, what I observe is that I do not want ordinary, foolish people, as well as virtuous sages, to create anything. Why? Because the laws of the virtuous sages will not be eliminated, and the laws of foolishness will not arise. They are like the equality of the Dharma realm. Therefore, there is no one to be delivered.' Then he asked again: 'Son of a good family! What do you mean by saying that all dharmas have no origin?' He replied: 'Like what an old man distinguishes and knows, how can he revive the laws of virtuous sages?' He replied: 'No.' He asked again: 'Are you eliminating the laws of ordinary people?' He replied: 'No.' He asked again: 'Have you attained the laws of virtuous sages?' He replied: 'No.' He asked again: 'Are you distinguishing the laws of ordinary people?' He replied: 'No.' He asked again: 'How does an old man distinguish and know?' He replied: 'Like the Dharma heard, being apart from the views of ordinary people is being without origin; equality is also like having no liberation, and extinction is also like being without origin.' He replied: 'O Sariputra! That which is without origin has no difference and no creation; that which is without origin has nowhere to return. What is called without origin, like being without origin, all dharmas enter into being without origin.' Then, the old Sariputra, stepped forward and said to the Buddha: 'O Tathagata! Like a great fire blazing fiercely, burning everything, this son of a good family is also like that. All the dharmas he speaks are clearly distinguished, and the principles of all Dharma natures are exhausted.' The World Honored One told Sariputra: 'Yes, Sariputra! This son of a good family speaks of the principles of Dharma nature, as you have said.' At that time, Bodhisattva Bright Net said to Sariputra: 'The Buddha praises the wisdom of the venerable one as the most honored! What wisdom does he praise in this old man?' He replied: 'Bodhisattva Bright Net should know that among the Sravakas (hearers), they rely on sound and only illuminate themselves to attain liberation. The Buddha praises me as the most honored among them, but it does not mean that I have any wisdom among the Bodhisattvas.'
又問：「唯舍利弗！察于智慧有言相乎？」答曰：「不然。」
又問：「其智慧者行不普乎？不平等耶？」答曰：「如是，誠如所云，智慧平等。」
又問：「何故諸法普等乃為智慧，而反講說智慧之限？」答曰：「然，族姓子！智慧法性無有邊限，繫在限者從其境界，因本慧行而有所入。」
又問：「仁之所知，其無限者而可限乎？」答曰：「不然。」
又問：「以何齊限而自系閡有所說乎？」時舍利弗默然無言。
於是，賢者大迦葉承佛聖旨，前白佛言：「唯然，世尊！明網菩薩何故號曰為明網也？」
於是世尊，見於耆年大迦葉請，欲令眾會德本具足，告于明網：「汝族姓子！自現本德所造之業而致凈光，當爲天上及世間人顯示暉曜，令菩薩眾所為善本志純熟者，或發道心使得精進。」
明網菩薩聞佛音詔，更整衣服，便從右掌縵網指爪尋放光明，通徹無量不可稱限，照於十方諸佛國土無有邊際，而悉普週一切無量不可計會諸佛世界。地獄、餓鬼、畜生、群萌、盲聾瘖啞、跛蹇疾病、尪羸狂騃愚冥、懷淫怒癡、裸形不蔽，若饑若渴，若系若縛，貧匱醜陋，老耄年邁法應當死，慳貪嫉妒，犯戒瞋恚，懈怠放意，惡智無信而無博聞，不知慚愧，墮于邪見六十二
【現代漢語翻譯】 現代漢語譯本 又問：『唯舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！觀察智慧，有言語可以表達嗎？』舍利弗回答說：『不是這樣的。』 又問：『那麼，智慧的執行是不普遍嗎？是不平等的嗎？』舍利弗回答說：『是的，確實如您所說，智慧是平等的。』 又問：『既然一切諸法普遍平等才是智慧，為何反而講說智慧的界限呢？』舍利弗回答說：『是的，這位族姓之子！智慧的法性是沒有邊際和界限的，那些被侷限的，是從其境界出發，因為原本的智慧修行而有所領悟。』 又問：『您所知道的，那無限的智慧可以被侷限嗎？』舍利弗回答說：『不能。』 又問：『用什麼來限定它，從而自我束縛，有所言說呢？』這時，舍利弗沉默不語。 於是，賢者大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）秉承佛的旨意，上前對佛說：『世尊！明網菩薩（Mingwang Bodhisattva）為什麼被稱為明網呢？』 於是世尊，看到耆年大迦葉的請求，爲了讓眾會的功德善本具足，告訴明網菩薩：『你這位族姓之子！自己顯現原本的功德所造的善業而產生的清凈光明，應當為天上和世間的人們顯示光輝，讓那些菩薩眾所修的善本志愿純熟的人，或者發起道心，從而精進修行。』 明網菩薩聽到佛的詔令，整理了一下衣服，便從右掌的縵網指爪中放出光明，通徹無量，不可稱量，照耀十方諸佛國土，沒有邊際，而且普遍周及一切無量不可計數的諸佛世界。地獄、餓鬼、畜生、一切眾生、盲聾瘖啞、跛腳殘疾、瘦弱矮小、瘋狂愚蠢、懷有淫慾、嗔怒、愚癡、裸體沒有遮蔽、飢渴交迫、被囚禁束縛、貧窮醜陋、衰老將死、慳吝貪婪嫉妒、違犯戒律、瞋恚惱怒、懈怠放縱、惡劣的智慧、沒有信心而且沒有廣博的見聞、不知羞愧、墮入邪見六十二種。
【English Translation】 English version Then he asked: 'O Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! In observing wisdom, is there language to express it?' Sariputra replied: 'It is not so.' Then he asked: 'Then, is the operation of wisdom not universal? Is it not equal?' Sariputra replied: 'Yes, indeed as you say, wisdom is equal.' Then he asked: 'Since all dharmas are universally equal and that is wisdom, why speak of the limits of wisdom?' Sariputra replied: 'Yes, son of good family! The Dharma-nature of wisdom has no boundaries or limits; those that are limited proceed from their realm, and have some understanding because of their original wisdom practice.' Then he asked: 'That which you know, can that unlimited wisdom be limited?' Sariputra replied: 'It cannot.' Then he asked: 'With what can it be limited, thereby binding oneself and having something to say?' At this, Sariputra remained silent. Then, the worthy Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices), receiving the Buddha's decree, stepped forward and said to the Buddha: 'World Honored One! Why is Mingwang Bodhisattva (Mingwang Bodhisattva) called Mingwang?' Then the World Honored One, seeing the request of the elder Mahakasyapa, in order to make the merits and virtues of the assembly complete, told Mingwang Bodhisattva: 'You, son of good family! Manifest your original virtues, the good karma you have created, and the pure light that arises from it, and you should display radiance for the beings in the heavens and in the world, so that those Bodhisattvas whose roots of goodness are mature, or those who generate the aspiration for enlightenment, may be diligent in their practice.' Mingwang Bodhisattva, hearing the Buddha's command, adjusted his robes, and then from the web-like fingers of his right palm released light, penetrating immeasurably and beyond calculation, illuminating the Buddha lands in the ten directions without limit, and universally pervading all immeasurable and countless Buddha worlds. Those in hells, hungry ghosts, animals, all beings, the blind, deaf, and mute, the lame and crippled, the weak and small, the mad and foolish, those with lust, anger, and delusion, those naked and without covering, those hungry and thirsty, those imprisoned and bound, the poor and ugly, the old and dying, the stingy, greedy, and jealous, those who violate precepts, those with anger and hatred, the lazy and unrestrained, those with evil wisdom, without faith and without extensive learning, those without shame, those fallen into the sixty-two kinds of wrong views.
疑，生於八難不閑之處，悉蒙斯光尋時皆安。時彼眾生則無貪淫，不患瞋怒，不迷愚癡無有結恨，亦無熱惱。
當爾之時，世尊之前諸來眾會，菩薩、聲聞、天、龍、鬼神、犍沓和、阿須倫、迦樓羅、真陀羅、摩睺勒、比丘、比丘尼、清信士、清信女，普現一像悉為金色，一切等現，相好形容皆如如來，普現一等無見頂相。身如金剛，一切盡坐自然蓮華，珠交露帳，眾寶之蓋，一切悉等而無差別。現自然身如佛無異，一切色身悉獲安隱，猶如菩薩逮得三昧各興歡豫。彼時眾會怪未曾有，各各相見，悉如世尊而無差別，不復自睹疵瑕之體。
適放是光，尋時下方有四菩薩，自然踴出叉手而住，各自唸曰：「今者當禮何所如來？」
空中有聲則語之曰：「明網菩薩殊特光明，普令眾會悉現一色為如來像。」
時四菩薩得未曾有，則舉聲曰：「假令至誠吾等所建，如今所睹像色一類無異，諸法平等而無差別。以斯真諦而無虛者，吾等特當睹能仁佛瑞應之體，設見如來當奉事之。」
於時，世尊蓮華交露師子之座，去地七尺。時四菩薩稽首佛足，俱發聲言：「至未曾有，天中之天！如來智慧不可窮極。明網菩薩本性清凈德愿乃爾，演其光明令諸眾生威容顏貌所現若茲。」
於時世尊告明
【現代漢語翻譯】 現代漢語譯本： 如果有人疑惑，出生在八難（沒有閑暇修行的八種障礙）沒有空閑的地方，都蒙受這種光明，立刻得到安寧。那時，那裡的眾生就沒有貪婪和淫慾，不憂慮嗔恨和憤怒，不迷惑于愚昧和癡傻，沒有結下的仇恨，也沒有熱惱。
當那個時候，世尊面前前來的所有集會，菩薩、聲聞（聽聞佛法教誨而證悟的修行者）、天、龍、鬼神、犍沓和（香神）、阿須倫（非天）、迦樓羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神）、比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男居士）、清信女（在家女居士），普遍顯現出一種形象，全部都是金色，一切都平等顯現，相貌和儀容都如同如來，普遍顯現出平等一致的形象，沒有能看見頂相的人。身體如同金剛一樣堅固，一切都坐在自然的蓮花上，珠子交織成露珠般的帷帳，各種珍寶構成的寶蓋，一切都相同而沒有差別。顯現出自然之身，如同佛一樣沒有區別，一切色身都獲得安穩，猶如菩薩證得三昧（禪定）各自興起歡喜。那時，集會中的人們感到奇怪，前所未有，各自相看，都如同世尊一樣沒有差別，不再看到自己身體的缺點。
剛一放出這種光明，立刻下方有四位菩薩，自然涌出，合掌而立，各自心中想：『現在應當禮拜哪一位如來呢？』
空中有聲音告訴他們說：『明網菩薩的光明殊勝特別，普遍令所有集會都顯現出一種顏色，成為如來的形象。』
當時，四位菩薩得到前所未有的體驗，於是高聲說道：『假如我們至誠所建立的誓願是真的，那麼如今所看到的形象和顏色，都是一類而沒有差異，諸法平等而沒有差別。以這種真實不虛的真諦，我們特別應當得見能仁佛（釋迦牟尼佛）的吉祥應驗之身，如果見到如來，應當奉事他。』
在這個時候，世尊坐在蓮花交織如露珠般的獅子座上，距離地面七尺。當時，四位菩薩頂禮佛足，一起發出聲音說：『真是前所未有，天中之天！如來的智慧不可窮盡。明網菩薩的本性清凈，德行和願力竟然如此，演化出光明，令諸位眾生的威儀容貌所顯現的如同現在這樣。』
當時，世尊告訴明網菩薩說：
【English Translation】 English version: If there is doubt, those born in the eight difficulties (eight conditions where one has no leisure to practice Dharma) in places without leisure, all receive this light and immediately attain peace. At that time, the beings there have no greed or lust, do not suffer from anger and wrath, are not deluded by ignorance and foolishness, have no accumulated hatred, and have no burning afflictions.
At that time, all the assemblies that came before the World Honored One, Bodhisattvas, Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings), Devas (gods), Nagas (dragons), ghosts and spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), universally manifested one form, all being golden in color, all appearing equally, with features and appearances all like the Tathagata (Buddha), universally manifesting an equal form, without anyone seeing the crown of the head. Their bodies were as firm as diamonds, all sitting on natural lotuses, with pearl-interwoven dew-like curtains, and canopies of various jewels, all being the same without any difference. They manifested natural bodies, no different from the Buddha, and all physical bodies attained peace and security, like Bodhisattvas attaining Samadhi (meditative absorption), each arising with joy. At that time, the assembly felt strange, unprecedented, and looked at each other, all being no different from the World Honored One, no longer seeing the flaws in their own bodies.
As soon as this light was released, immediately four Bodhisattvas from below sprang forth naturally, stood with their palms together, and each thought in their minds: 'Which Tathagata should we pay homage to now?'
A voice in the sky then told them: 'The light of Bodhisattva Mingwang (Bright Net) is especially extraordinary, universally causing all the assembly to manifest one color, becoming the image of the Tathagata.'
At that time, the four Bodhisattvas obtained an unprecedented experience, and then raised their voices and said: 'If the vows we have sincerely established are true, then the images and colors we see now are all of one kind without difference, and all dharmas (teachings) are equal without difference. With this true and not false truth, we especially ought to see the auspicious and responsive body of Shakyamuni Buddha, if we see the Tathagata, we should serve him.'
At this time, the World Honored One sat on a lion throne of interwoven lotus flowers like dewdrops, seven feet above the ground. At that time, the four Bodhisattvas prostrated at the Buddha's feet, and together uttered the words: 'It is truly unprecedented, the God of Gods! The wisdom of the Tathagata is inexhaustible. The original nature of Bodhisattva Mingwang (Bright Net) is pure, and his virtues and vows are such that he emanates light, causing the majesty and appearance of all beings to appear as they do now.'
At that time, the World Honored One told Mingwang (Bright Net) Bodhisattva:
網菩薩：「汝族姓子！還攝光明所顯弘曜，以作佛事多所建立，令無量人志於道心。」
明網菩薩聞佛教命，則還攝光。應時眾會一切如故，威儀禮節復現如前。如來獨處於師子床，耆年大迦葉，前白佛言：「斯四菩薩，從何所來？」
四菩薩曰：「吾從下方異佛界來。」
又問：「世界所名？」答曰：「眾寶普現。」
又問：「如來、至真其號云何？現說法乎？」答曰：「號一寶蓋如來，于彼講法。」
又問：「彼之世界去是遠近？」答曰：「世尊知之。」
又問：「仁等何因至此？」答曰：「明網菩薩演放光明，吾于本土見其光明下方佛國，聞于能仁世尊、明網之名，故詣此土欲覲世尊稽首奉事，欲睹正士明網菩薩。」
時大迦葉前白佛言：「眾寶普現世界，一寶蓋佛土，去是幾所？」
佛告迦葉：「下方去此七十二江河沙等諸佛國土，乃得眾寶普現世界，一寶蓋佛所處，此四菩薩，從彼間來。」
又問世尊：「幾如之頃乃達到此？」告曰：「一發意頃便來至斯。」
迦葉白佛：「難及大聖！菩薩大士所放光明，神足聖達巍巍如是。明網菩薩演其光明照遠無際，斯四菩薩，尋即至此，其誰見是神足威變智慧所為，而不願樂建立大乘？」
世
【現代漢語翻譯】 現代漢語譯本 明網菩薩（Mingwang Bodhisattva）說：『各位族姓之子！請收回光明所顯現的弘大光耀，用它來成就佛事，多多建立功德，使無量的人立志于菩提道心。』
明網菩薩（Mingwang Bodhisattva）聽從佛的教命，便收回了光明。當時，所有集會大眾恢復如初，威儀禮節也恢復如前。如來獨自處於獅子座上，耆年大迦葉（Mahākāśyapa）上前稟告佛說：『這四位菩薩（Bodhisattva），是從哪裡來的？』
四位菩薩（Bodhisattva）說：『我們從下方的異佛界而來。』
又問：『世界的名字叫什麼？』回答說：『眾寶普現（Zhongbao Puxian）。』
又問：『如來（Tathāgata）、至真（Satya）的名號是什麼？現在說法嗎？』回答說：『名號是一寶蓋如來（Yibaogai Tathāgata），在那裡講法。』
又問：『那個世界距離這裡有多遠？』回答說：『世尊（Lokajyestha）知道。』
又問：『各位因為什麼原因來到這裡？』回答說：『明網菩薩（Mingwang Bodhisattva）演放光明，我們在本土見到這光明照耀下方的佛國，聽聞能仁世尊（Shakyamuni Buddha）、明網（Mingwang）的名號，所以來到此土，想要拜見世尊（Lokajyestha），稽首奉事，想要瞻仰正士明網菩薩（Mingwang Bodhisattva）。』
當時，大迦葉（Mahākāśyapa）上前稟告佛說：『眾寶普現（Zhongbao Puxian）世界，一寶蓋佛（Yibaogai Buddha）的佛土，距離這裡有多遠？』
佛告訴迦葉（Kāśyapa）：『下方距離這裡七十二江河沙數那麼多的諸佛國土，才能到達眾寶普現（Zhongbao Puxian）世界，一寶蓋佛（Yibaogai Buddha）所處的地方，這四位菩薩（Bodhisattva），是從那裡來的。』
又問世尊（Lokajyestha）：『要多久才能到達這裡？』佛告訴他說：『一發意念的瞬間就來到了這裡。』
迦葉（Kāśyapa）稟告佛說：『難以企及啊，大聖！菩薩（Bodhisattva）大士所放的光明，神足聖達如此巍峨。明網菩薩（Mingwang Bodhisattva）演放光明，照耀遙遠無際，這四位菩薩（Bodhisattva），隨即就到達這裡，有誰見到這種神足威變智慧所為，而不願意欣樂建立大乘呢？』
世尊（Lokajyestha）
【English Translation】 English version Mingwang Bodhisattva said: 'You sons of good family! Please retract the magnificent radiance displayed by the light, and use it to accomplish Buddha-deeds, establish much merit, and cause countless people to aspire to the Bodhi mind.'
Mingwang Bodhisattva, hearing the Buddha's command, then retracted the light. At that moment, the entire assembly returned to its original state, and the dignified decorum reappeared as before. The Tathāgata was alone on the lion throne. The venerable Mahākāśyapa stepped forward and said to the Buddha: 'Where did these four Bodhisattvas come from?'
The four Bodhisattvas said: 'We come from a different Buddha-realm below.'
He further asked: 'What is the name of that world?' They replied: 'Universal Manifestation of Many Treasures (Zhongbao Puxian).'
He further asked: 'What is the name of the Tathāgata, the Truly Real One? Is he currently teaching the Dharma?' They replied: 'He is named One Treasure Canopy Tathāgata (Yibaogai Tathāgata), and he is teaching the Dharma there.'
He further asked: 'How far is that world from here?' They replied: 'The World Honored One (Lokajyestha) knows.'
He further asked: 'What is the reason for your coming here?' They replied: 'Mingwang Bodhisattva emitted light, and in our homeland, we saw this light illuminating the Buddha-land below. We heard the names of the Capable Sage World Honored One (Shakyamuni Buddha) and Mingwang, so we came to this land, desiring to pay homage to the World Honored One (Lokajyestha), to prostrate and serve him, and to behold the righteous one, Mingwang Bodhisattva.'
At that time, Mahākāśyapa stepped forward and said to the Buddha: 'How far is the world of Universal Manifestation of Many Treasures (Zhongbao Puxian), the Buddha-land of One Treasure Canopy Buddha (Yibaogai Buddha), from here?'
The Buddha told Kāśyapa: 'Below, beyond seventy-two Ganges river sands of Buddha-lands, one reaches the world of Universal Manifestation of Many Treasures (Zhongbao Puxian), the place where One Treasure Canopy Buddha (Yibaogai Buddha) resides. These four Bodhisattvas come from that place.'
He further asked the World Honored One (Lokajyestha): 'How long did it take to reach here?' He replied: 'In the space of a single thought, they arrived here.'
Kāśyapa said to the Buddha: 'Incomparable is the Great Sage! The light emitted by the Bodhisattvas is so majestic in its spiritual power and holy attainment. Mingwang Bodhisattva emitted his light, illuminating the distant and boundless, and these four Bodhisattvas immediately arrived here. Who, upon seeing such spiritual power, transformative abilities, and wisdom, would not rejoice and desire to establish the Great Vehicle?'
The World Honored One (Lokajyestha)
尊告曰：「如汝所云，諸菩薩行不可思議，聲聞緣覺所不能及也。」
問談品第六
於是，大迦葉謂明網菩薩：「族姓子光猶若如來，威容姿顏紫磨金形，眾會蒙曜色像普齊。」答曰：「唯大迦葉！當問世尊而發遣之，耆年尋時前問大聖。」
佛告迦葉：「明網菩薩得為佛時，當爾眾會悉紫金容咸樂一義，同心篤信達諸通慧，無有聲聞緣覺之名，純諸菩薩大士之眾。」
迦葉白佛：「其有菩薩生彼佛土，便當謂之為如來耶！」
世尊告曰：「如是，迦葉！如爾所言，便當謂之為如來也。」
爾時，四萬四千人，皆發無上正真道意願生彼土，異口同音僉共嘆曰：「明網菩薩得佛道時，吾等悉當生彼佛土。」
於是，迦葉復白佛言：「明網卻後幾如，當成無上正真道為最正覺乎？」
佛告迦葉：「自問明網久如成佛，當爲汝發遣之。」
耆年迦葉問明網曰：「仁族姓子！久如當成無上正真為最正覺乎？」答曰：「唯迦葉！若有人問言，幻師化人，久如當成無上正真為最正覺乎？以何答彼？」
報曰：「族姓子！幻師所化虛而無實何所答乎？」答曰：「如是，一切諸法猶如幻化自然而成，何問如斯：仁當久如成最正覺？」
又問：「云何族姓子？猶如
【現代漢語翻譯】 現代漢語譯本 尊者（尊告）說：『正如您所說，諸位菩薩的修行是不可思議的，不是聲聞（Śrāvaka）和緣覺（Pratyekabuddha）所能達到的。』
問談品第六
這時，大迦葉（Mahākāśyapa）對明網菩薩（Jālinīprabha Bodhisattva）說：『您這位族姓子（kulaputra）的光芒就像如來（Tathāgata）一樣，威嚴的容貌和姿態，呈現出紫磨金的顏色，在眾會之中光芒四射，色相普遍而莊嚴。』明網菩薩回答說：『大迦葉尊者！您應當去問世尊（Bhagavān），請他來解答這個問題。您這位耆年（年長的尊者）應該及時去向前請問大聖（偉大的聖者）。』
佛（Buddha）告訴迦葉：『明網菩薩成佛的時候，那時的眾會都將呈現紫金色的容貌，都樂於追求唯一的真義，同心同德，篤信不疑，通達各種智慧，沒有聲聞和緣覺的名號，全部都是菩薩摩訶薩（Bodhisattva-mahāsattva）的大眾。』
迦葉問佛：『如果有菩薩生到那尊佛的國土，就可以稱他為如來嗎？』
世尊告訴迦葉：『是的，迦葉！正如你所說，就可以稱他為如來。』
當時，四萬四千人，都發起了無上正真道（anuttarā-samyak-saṃbodhi）的意願，希望往生到那個佛土，異口同聲地讚歎說：『明網菩薩成佛的時候，我們都應當往生到那個佛土。』
於是，迦葉又問佛說：『明網菩薩還要經過多久，才能成就無上正真道，成為最正覺（正等覺，anuttarā-samyak-saṃbuddha）呢？』
佛告訴迦葉：『你自己去問明網菩薩多久才能成佛，他會為你解答的。』
耆年迦葉問明網菩薩說：『仁慈的族姓子！您還要經過多久，才能成就無上正真道，成為最正覺呢？』明網菩薩回答說：『迦葉尊者！如果有人問，幻術師所變化出來的人，還要經過多久才能成就無上正真道，成為最正覺呢？應該如何回答他呢？』
迦葉回答說：『族姓子！幻術師所變化出來的東西，虛幻不實，沒有什麼可以回答的。』明網菩薩說：『是的，一切諸法都猶如幻化一樣，自然而生，何必問我這樣的話：您還要經過多久才能成就最正覺呢？』
迦葉又問：『那麼，族姓子，怎樣才算猶如……』
【English Translation】 English version The Venerable (尊告) said: 'As you say, the practices of the Bodhisattvas are inconceivable, beyond the reach of Śrāvakas (聲聞) and Pratyekabuddhas (緣覺).'
Chapter Six: Questions and Answers (問談品)
Then, Mahākāśyapa (大迦葉) said to Jālinīprabha Bodhisattva (明網菩薩): 'Your light, O Kulaputra (族姓子), is like that of the Tathāgata (如來), with a majestic countenance and a form of purple-gold, illuminating the assembly with a universal and dignified appearance.' The Bodhisattva replied: 'Venerable Mahākāśyapa, you should ask the Bhagavan (世尊) to resolve this. You, the elder, should promptly approach the Great Sage (大聖) and inquire.'
The Buddha (佛) told Kāśyapa: 'When Jālinīprabha Bodhisattva attains Buddhahood, the entire assembly will have purple-gold forms, all delighting in the singular truth, with unwavering faith and understanding of all wisdoms. There will be no mention of Śrāvakas or Pratyekabuddhas, only a gathering of Bodhisattva-mahāsattvas (菩薩摩訶薩).'
Kāśyapa asked the Buddha: 'If a Bodhisattva is born in that Buddha-land, should they be called a Tathāgata?'
The Bhagavan replied: 'Yes, Kāśyapa! As you say, they should be called a Tathāgata.'
At that time, forty-four thousand people all generated the aspiration for Anuttarā-samyak-saṃbodhi (無上正真道), wishing to be born in that land, and exclaimed in unison: 'When Jālinīprabha Bodhisattva attains Buddhahood, may we all be born in that Buddha-land.'
Then, Kāśyapa again asked the Buddha: 'How long after this will Jālinīprabha attain Anuttarā-samyak-saṃbodhi and become a Samyak-saṃbuddha (最正覺)?'
The Buddha told Kāśyapa: 'Ask Jālinīprabha himself how long it will take to attain Buddhahood; he will resolve it for you.'
The elder Kāśyapa asked Jālinīprabha: 'Kind Kulaputra, how long will it be before you attain Anuttarā-samyak-saṃbodhi and become a Samyak-saṃbuddha?' The Bodhisattva replied: 'Venerable Kāśyapa, if someone were to ask, 'How long will it take for a person conjured by a magician to attain Anuttarā-samyak-saṃbodhi and become a Samyak-saṃbuddha?' How should one answer?'
Kāśyapa replied: 'Kulaputra, what is conjured by a magician is unreal and without substance; there is nothing to answer.' The Bodhisattva said: 'Likewise, all dharmas are like illusions, arising naturally. Why ask such a question: 'How long will it be before you attain Samyak-saṃbuddha?'
Kāśyapa further asked: 'Then, Kulaputra, how is it like...'
幻師所化，幻者寂漠不可分別，無有想念亦無言辭，仁謂諸法亦如是乎？以何限節利益眾生開導之乎？」
答曰：「如道自然人亦自然，如人自然幻亦自然，如幻自然眾生自然，如眾生自然，諸法自然亦復如此。唯大迦葉！以計於斯，不當觀採有益無益，亦不有利亦不無利，無度不度。」
又問：「不立眾生於佛道乎？」答曰：「如來之道有立想乎？」
報曰：「不也！以是之故，吾不建立眾生之類于佛道也，亦不令志聲聞緣覺又問。族姓子！如今仁者，於何所立？」答曰：「如無本立，吾之所立亦復如是。」
又問：「如無本者則無所立，亦無退還。」答曰：「如是，猶如無本而無所立，亦無退還。其無本者，亦復如茲，立無所立。以是之故，吾謂諸法無立無退。」
又問明網：「仁者！何以開化眾生，而言無立無退還乎？」答曰：「其有解達，志有所愿，微妙之事，不化眾生，其于諸法有退還者，亦不開化。」
又問：「卿族姓子！不還眾生出生死乎？」答曰：「吾亦不得生死事，亦無所見，況還眾生。」
又問：「仁者豈不化於終始展轉眾生之倫至泥洹乎？」答曰：「吾亦不得泥洹，亦無所見。何因勸化眾生類乎？譬如族姓子，設無始終不得滅度，今何以故勸化開
【現代漢語翻譯】 現代漢語譯本 問：幻術師所變幻的事物，虛幻寂靜，不可分辨，沒有思慮也沒有言語，您認為一切諸法也是這樣嗎？您又以何種方式利益眾生、開導他們呢？
答：如同道是自然而然的，人也是自然而然的；如同人是自然而然的，幻象也是自然而然的；如同幻象是自然而然的，眾生也是自然而然的；如同眾生是自然而然的，一切諸法也是如此。大迦葉（Mahākāśyapa，佛陀十大弟子之一）啊！如果執著于這些，就不應當考慮是否有益，既沒有利益也沒有無利益，沒有度化也沒有不度化。
又問：您不將眾生安置於佛道之中嗎？答：如來（Tathāgata，佛的稱號之一）之道有設立這種想法嗎？
答：沒有。因此，我不將眾生安置於佛道之中，也不讓他們立志于聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）或緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）。又問：您現在立足於何處？答：如同沒有根本的立足之處，我所立足的地方也是如此。
又問：如果沒有根本，那就無所立足，也沒有退還。答：是的，就像沒有根本就沒有立足之處，也沒有退還。那沒有根本的，也是如此，立足於無所立足。因此，我說一切諸法沒有立足也沒有退還。
又問明網（Mingwang，人名）：您以什麼方式開化眾生，卻說沒有立足也沒有退還呢？答：對於那些能夠理解通達，心懷願望，追求微妙之事的人，我不會去『化』他們；對於那些在諸法中有退還的人，我也不會去開化他們。
又問：您不使眾生脫離生死輪迴嗎？答：我既沒有得到生死之事，也沒有見到生死之事，更何況是使眾生脫離生死輪迴。
又問：您難道不教化那些在生死中流轉的眾生，最終到達涅槃（Nirvana，佛教術語，指解脫）嗎？答：我既沒有得到涅槃，也沒有見到涅槃。我為什麼要勸化眾生呢？譬如，如果沒有開始也沒有終結，就無法滅度，現在又為什麼要勸化開導呢？
【English Translation】 English version Question: The illusions created by a magician are illusory and still, indistinguishable, without thought or speech. Do you mean that all dharmas (phenomena, teachings) are also like this? And how do you benefit and guide sentient beings?
Answer: Just as the Dao (the Way) is natural, so is man natural; just as man is natural, so is illusion natural; just as illusion is natural, so are sentient beings natural; just as sentient beings are natural, so are all dharmas. O, Mahākāśyapa (one of the Buddha's ten principal disciples)! If you are attached to these, you should not consider whether there is benefit or not, neither benefit nor non-benefit, neither deliverance nor non-deliverance.
Question: Do you not establish sentient beings in the Buddha-dharma (Buddha's teachings)? Answer: Does the Tathāgata's (one of the Buddha's titles) path have the notion of establishing something?
Reply: No. Therefore, I do not establish sentient beings in the Buddha-dharma, nor do I encourage them to aspire to be Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own, without a teacher). Question again: Where do you stand now? Answer: Just as there is no fundamental standing place, so is my standing place.
Question: If there is no foundation, then there is no standing, and no returning. Answer: Yes, just as without a foundation there is no standing, and no returning. Those without a foundation are also like this, standing in no standing. Therefore, I say that all dharmas have no standing and no returning.
Question from Mingwang (name of a person): How do you enlighten sentient beings, yet say there is no standing and no returning? Answer: For those who can understand and penetrate, who have aspirations, and pursue subtle matters, I do not 'transform' them; for those who have returning in dharmas, I do not enlighten them either.
Question: Do you not deliver sentient beings from the cycle of birth and death? Answer: I have neither attained the matter of birth and death, nor have I seen it, let alone deliver sentient beings from the cycle of birth and death.
Question: Do you not teach and transform sentient beings who transmigrate through birth and death, ultimately reaching Nirvana (liberation)? Answer: I have neither attained Nirvana, nor have I seen it. Why should I persuade and transform sentient beings? For example, if there is no beginning and no end, there can be no extinction, so why now persuade and enlighten?
導無央數人行佛道乎？斯等眾生不求滅度耶？」答曰：「假使菩薩，若得生死者有泥洹也。為眾生想而言有人以行佛道，不可為菩薩，不當謂之求于佛道也。」
又問：「卿族姓子！於何所行？」答曰：「吾身所行，不行生死，不行滅度，無眾生想。唯大迦葉！曏者問言，於何所行？如化如來之所行者，吾之所行亦從於彼。」
報曰：「族姓子！如化如來不有所行。」答曰：「一切眾生相亦如是，不當觀之而有所行也。」
又問：「族姓子！觀眾生行相如是乎？何故眾生行淫怒癡？」
「其化如來，無所染污，亦無結恨，無所忘失，是故耆年，今欲相問，如其所知以報答之。又如耆年，豈為有此淫怒癡乎？」報曰：「不然。」
又問：「其淫怒癡寧為盡乎？」報曰：「不然。」
「假使耆年無淫怒癡，亦不滅除，其淫怒癡徙著何所？」報曰：「唯族姓子！愚癡凡夫處於顛倒，思想眾念有所慕求，應與不應，則便習行於淫怒癡。又諸聖賢，則以法律覺了顛倒，便不習行思想眾念，無應不應，則便無復淫怒癡也。」
「于迦葉意所憶云何？其處顛倒而生諸法，從致法耶！因有所生？為無所生？」報曰：「族姓子！其不有生則無所生。」
答曰：「唯然，大迦葉！意趣云
【現代漢語翻譯】 現代漢語譯本：問：『您引導了無數人修行佛道嗎？這些人難道不尋求涅槃解脫嗎？』答：『假設菩薩執著于生死，才會認為有涅槃可求。如果菩薩心懷眾生之想，認為有人在修行佛道，那他就不能算是菩薩，也不應該說他在追求佛道。』
又問：『您，這位族姓之子！您在修行什麼呢？』答：『我所修行的，既不是生死，也不是涅槃，心中沒有眾生的概念。大迦葉（Mahākāśyapa）！您剛才問我在修行什麼？就像化身如來（nirmita-tathāgata）所行持的那樣，我所行持的也與他相同。』
回答說：『族姓之子！化身如來並沒有任何行持。』答：『一切眾生的相也是如此，不應該認為他們有什麼實際的行持。』
又問：『族姓之子！您觀察眾生的行為就是這樣的嗎？那為什麼眾生會有淫慾、嗔怒、愚癡呢？』
『化身如來，沒有被任何事物染污，也沒有任何怨恨，不會遺忘任何事物。所以，耆年（尊敬的長者），我現在想問您，請您根據您所知道的來回答。耆年，您會有淫慾、嗔怒、愚癡嗎？』回答說：『不會。』
又問：『那您的淫慾、嗔怒、愚癡是已經斷盡了嗎？』回答說：『不是。』
『假設耆年您沒有淫慾、嗔怒、愚癡，也不是斷除了它們，那您的淫慾、嗔怒、愚癡轉移到哪裡去了呢？』回答說：『族姓之子！愚癡的凡夫處於顛倒之中，思想和念頭有所追求，該做的和不該做的，就會去習行淫慾、嗔怒、愚癡。而聖賢們，則通過佛法覺悟了顛倒，便不再習行思想和念頭，沒有該做的和不該做的，也就沒有淫慾、嗔怒、愚癡了。』
『迦葉（Kāśyapa），您認為怎麼樣？產生諸法的顛倒之處，是從法產生的嗎？是因某種事物而生？還是無因而生？』回答說：『族姓之子！如果沒有生，那就無所生。』
回答說：『是的，大迦葉（Mahākāśyapa）！您的理解是正確的。』
【English Translation】 English version: Question: 'Do you guide countless people to practice the Buddha's path? Do these beings not seek Nirvana (extinction of suffering)?' Answer: 'If a Bodhisattva were to cling to birth and death, they would think there is Nirvana to be attained. If a Bodhisattva has thoughts of beings and thinks that someone is practicing the Buddha's path, they cannot be considered a Bodhisattva, nor should it be said that they are seeking the Buddha's path.'
Again, he asked: 'Young man of good family! What do you practice?' He answered: 'What I practice is neither birth and death, nor Nirvana, and I have no concept of beings. Mahākāśyapa (大迦葉)! You just asked what I practice. Just as a Nirmita-tathāgata (化身如來, emanation body of the Tathagata) practices, so too does my practice follow him.'
He replied: 'Young man of good family! A Nirmita-tathāgata (化身如來) does not practice anything.' He answered: 'The appearance of all beings is also like that; one should not view them as having any actual practice.'
Again, he asked: 'Young man of good family! Do you observe the conduct of beings in this way? Then why do beings have lust, anger, and delusion?'
'A Nirmita-tathāgata (化身如來) is not defiled by anything, nor does he have any resentment, nor does he forget anything. Therefore, Elder (耆年, respected elder), I now wish to ask you; please answer according to what you know. Elder, do you have lust, anger, and delusion?' He replied: 'No.'
Again, he asked: 'Then have your lust, anger, and delusion been completely extinguished?' He replied: 'No.'
'If, Elder, you do not have lust, anger, and delusion, nor have you eliminated them, then where have your lust, anger, and delusion gone?' He replied: 'Young man of good family! Foolish ordinary people are in a state of inversion, their thoughts and ideas seek something, and whether it is appropriate or inappropriate, they will practice lust, anger, and delusion. But the sages, through the Dharma, awaken to the inversion and no longer practice thoughts and ideas; without appropriate or inappropriate, there is no more lust, anger, and delusion.'
'Kāśyapa (迦葉), what do you think? Does the place of inversion that gives rise to all dharmas arise from the dharmas? Is it born because of something? Or is it born without cause?' He replied: 'Young man of good family! If there is no birth, then there is nothing born.'
He replied: 'Yes, Mahākāśyapa (大迦葉)! Your understanding is correct.'
何？其不有生無所有者，寧有所生乎？」報曰：「不然。」
答曰：「如是，唯大迦葉！其不有生欲令生者，於何所生乎？」報曰：「不然。」
又問：「耆年為求所生，緣是致生淫怒癡乎？」報曰：「不然。」
答曰：「以是之故，唯大迦葉！何從得致淫怒癡乎？眾生猗著致塵勞耶？」報曰：「如是，如是，族姓子！一切諸法本為悉凈無淫怒癡。」
答曰：「吾以是故，而說此言，一切諸法悉如幻化，如來自然之相。」說是語時，四萬四千菩薩，得柔順法忍。
於是，大迦葉白佛言：「其有目見明網菩薩，不歸惡趣，諸魔官屬不能得便。假使有人聞說法者，斯菩薩等終不墮落聲聞緣覺所處之地；其見教授有所講者，佛已嘆于明網菩薩國土之德。」
佛告迦葉：「明網菩薩所游佛土，則所游處開化度脫無數眾生。迦葉！為見諸族姓子蒙光者乎？」答曰：「已見。」
世尊告曰：「假使三千大千世界滿中芥子，斯數可知別其多少；明網菩薩所開化人立於佛道，不可計量。迦葉！欲知明網菩薩，假使眾生見其光明，以權方便而說經法。
「又復，迦葉！聽我所說，此族姓子國土差特，名德嚴凈明網處所。明網菩薩，六百七十萬阿僧祇劫，過是數已當得作佛，號普明變動
【現代漢語翻譯】 現代漢語譯本：佛陀問道：『什麼？那沒有生，也沒有所有的人，難道會有所生嗎？』迦葉回答說：『不是的。』 佛陀回答說：『正是這樣，大迦葉！那沒有生，想要令其生的人，又從何處生呢？』迦葉回答說：『不是的。』 佛陀又問：『年長的修行者爲了尋求所生，因為這個緣故而產生淫慾、憤怒、愚癡嗎？』迦葉回答說：『不是的。』 佛陀回答說：『因為這個緣故，大迦葉！從何處能夠產生淫慾、憤怒、愚癡呢？是眾生執著于外物而導致塵世的煩惱嗎？』迦葉回答說：『是的，是的，族姓之子！一切諸法的本性都是清凈的，沒有淫慾、憤怒、愚癡。』 佛陀回答說：『我因為這個緣故，才說這樣的話，一切諸法都如幻化，是如來（Tathagata）自然本來的相貌。』說完這些話的時候，四萬四千位菩薩（Bodhisattva），獲得了柔順法忍（Kshanti）。 於是，大迦葉（Mahakasyapa）對佛陀說：『那些親眼見到明網菩薩（Mingwang Bodhisattva）的人，不會墮入惡趣，各種魔的眷屬也不能得其方便。假使有人聽聞說法的人，這些菩薩等最終不會墮落到聲聞（Sravaka）、緣覺（Pratyekabuddha）所處之地；那些見到教授講法的人，佛陀已經讚歎過明網菩薩國土的功德。』 佛陀告訴迦葉：『明網菩薩所遊歷的佛土，在他所遊歷之處開化度脫無數眾生。迦葉！你見到那些族姓之子蒙受光明了嗎？』迦葉回答說：『已經見到了。』 世尊（Bhagavan）告訴迦葉：『假使三千大千世界（Trisahasra-Mahasahasra-lokadhatu）都裝滿芥子，這些數量可以知道，可以分別出多少；明網菩薩所開化的人，最終立於佛道，是不可計量的。迦葉！想要知道明網菩薩的功德，假使眾生見到他的光明，以權巧方便而宣說經法。 『又，迦葉！聽我說，這位族姓之子的國土非常殊勝，名聲功德莊嚴清凈，是明網菩薩所居住的地方。明網菩薩，在六百七十萬阿僧祇劫（Asamkhya kalpa）之後，超過這個數量之後將會成佛，佛號為普明變動（Puming Biandong）。』
【English Translation】 English version: The Buddha asked: 'What? Those who have no birth and no possessions, will they have something that is born?' Kashyapa replied: 'No, they will not.' The Buddha replied: 'That is so, O Mahakasyapa! Those who have no birth and desire to cause birth, from where will they be born?' Kashyapa replied: 'No, they will not.' The Buddha further asked: 'Does the elder seek birth, and because of this cause, give rise to lust, anger, and delusion?' Kashyapa replied: 'No, he does not.' The Buddha replied: 'For this reason, O Mahakasyapa! From where can lust, anger, and delusion arise? Is it that sentient beings cling to things and thus cause worldly afflictions?' Kashyapa replied: 'Yes, yes, son of a good family! The nature of all dharmas is originally pure, without lust, anger, and delusion.' The Buddha replied: 'It is for this reason that I say these words, that all dharmas are like illusions, the natural appearance of the Tathagata (如來).' As he spoke these words, forty-four thousand Bodhisattvas (菩薩) attained the Kshanti (柔順法忍). Then, Mahakasyapa (大迦葉) said to the Buddha: 'Those who have personally seen Mingwang Bodhisattva (明網菩薩) will not fall into the evil realms, and the retinue of all demons cannot find an opportunity. If there are those who hear the Dharma, these Bodhisattvas will ultimately not fall into the realms of Sravakas (聲聞) and Pratyekabuddhas (緣覺); those who see the teaching being lectured, the Buddha has already praised the merits of Mingwang Bodhisattva's land.' The Buddha told Kashyapa: 'The Buddha-land that Mingwang Bodhisattva travels to, in the places he travels, he transforms and liberates countless sentient beings. Kashyapa! Have you seen those sons of good families receiving light?' Kashyapa replied: 'I have seen them.' The Bhagavan (世尊) told Kashyapa: 'If the Trisahasra-Mahasahasra-lokadhatu (三千大千世界) were filled with mustard seeds, these numbers could be known, and their quantity could be distinguished; the people transformed by Mingwang Bodhisattva, who ultimately stand on the Buddha's path, are immeasurable. Kashyapa! If you want to know the merits of Mingwang Bodhisattva, if sentient beings see his light, he skillfully and expediently expounds the sutras. 'Furthermore, Kashyapa! Listen to what I say, this son of a good family's land is especially unique, his name and virtues are adorned and pure, it is the place where Mingwang Bodhisattva dwells. Mingwang Bodhisattva, after six million seven hundred thousand Asamkhya kalpas (阿僧祇劫), after exceeding this number, will attain Buddhahood, and his Buddha name will be Puming Biandong (普明變動).'
光王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。世界名等集殊勝。適詣佛樹則得為佛。其佛國土，無有諸魔及諸魔天，一切皆志無上正真之道。其佛國土以妙栴檀而為土地，世界平正猶如手掌若網縵也。其界眾生身體柔軟，土地和良安隱豐熟，一切眾寶合成佛國，無沙礫石荊棘之穢，無有惡趣勤苦之患，亦無八難不閑之劇。
「其佛境域悉生蓮華，斯諸蓮華悉以寶成，其華甚香，若干種色。世界廣大，東西南北不可稱限。普明變動光王如來，有無央數諸菩薩眾隨其音聲，佛法聖眾威神變化，已光莊嚴逮總持藏，辯才無閡智慧名德，獲大神通降伏眾魔，志意所游常知羞恥，精修聖明以慧教化。」
佛言：「迦葉！又彼佛土不生女人，一切菩薩生寶蓮華，自然長大。斯諸菩薩以禪為食，屋宅經行床榻臥具、宮殿浴池園觀產業，譬若天上。其普明變動光王如來，所講經法無文字說，唯諸菩薩蒙佛光明適照其身，即便逮得不起法忍，光明消竭淫怒癡垢，又其餘明至他佛界，消滅眾生色慾之塵令無瑕疵，斯等順律。」
佛告迦葉：「其光明中自然演出法門之音，出三十二事。何謂三十二？諸法空哉，凈一切見故；諸法無想哉，離想念故；諸法無愿哉，度三界故；
【現代漢語翻譯】 現代漢語譯本：光王如來（Guangwang Rulai，佛名），至真（zhizhen，對佛的尊稱），等正覺（Dengzhengjue，正等正覺的簡稱，指佛所證悟的智慧），明行成為（Mingxing chengwei，指佛具足智慧和德行），善逝（Shanshi，如來的稱號之一），世間解（Shijianjie，瞭解世間一切事理的人），無上士（Wushangshi，沒有比他更高的人），道法御（Daofa yu，以正法調御眾生的人），天人師（Tianrenshi，天人和人類的導師），為佛（wei Fo，是佛），世尊（Shizun，世間最尊貴的人）。他的世界名為等集殊勝（Dengji shusheng）。當他到達菩提樹下時，便證得佛果。那個佛的國土中，沒有諸魔以及諸魔天，一切眾生都立志于無上正真之道。那個佛的國土以美妙的栴檀（zhantan，一種香木）作為土地，世界平坦正直，如同手掌一般，像用網覆蓋一樣。那個世界的眾生身體柔軟，土地和諧美好，安寧豐饒，一切眾寶合成了佛國，沒有沙礫、石頭、荊棘的污穢，沒有惡趣勤苦的憂患，也沒有八難（banan，指沒有機會聽聞佛法的八種障礙）不能修行的困境。
『那個佛的境域都生長著蓮華（lianhua，荷花），這些蓮華都是用寶物形成的，蓮華非常香，有各種各樣的顏色。世界廣大，東西南北無法稱量和限制。普明變動光王如來（Puming biandong Guangwang Rulai），有無數的菩薩眾跟隨他的音聲。佛法聖眾具有威神變化，已經用光明莊嚴，獲得總持藏（zongchi zang，記憶和保持一切佛法的能力），辯才無礙，智慧名德，獲得大神通，降伏眾魔，心志所向常常知道羞恥，精進修行聖明，用智慧教化。』
佛說：『迦葉（Jiaye，佛陀的弟子）！而且那個佛土不生女人，一切菩薩都從寶蓮華中化生，自然長大。這些菩薩以禪定為食物，屋宅、經行的地方、床榻臥具、宮殿浴池、園林景觀，都如同天上一般。那位普明變動光王如來，所講的經法沒有文字，只是菩薩們蒙受佛的光明照耀其身，便立即獲得不起法忍（buqi faren，對佛法真理的深刻理解和接受），光明消除了淫慾、嗔怒、愚癡的污垢，而且其餘的光明到達其他佛的境界，消滅眾生的**（yin yu，指淫慾）之塵，使他們沒有瑕疵，這些都符合戒律。』
佛告訴迦葉：『那光明中自然演出法門的聲音，說出三十二件事。什麼是三十二件事？諸法是空性的，爲了清凈一切見解的緣故；諸法是無想的，爲了遠離妄想和念頭的緣故；諸法是無愿的，爲了度脫三界的緣故；』
【English Translation】 English version: The Tathagata Light King (Guangwang Rulai, name of a Buddha), the Utterly True (zhizhen, an honorific title for the Buddha), the Perfectly Enlightened One (Dengzhengjue, abbreviation for Zhengdengzhengjue, referring to the wisdom attained by the Buddha), Accomplished in Knowledge and Conduct (Mingxing chengwei, referring to the Buddha's complete wisdom and virtue), Well-Gone (Shanshi, one of the titles of the Tathagata), Knower of the World (Shijianjie, one who understands all the principles of the world), Unsurpassed One (Wushangshi, there is no one higher than him), Tamer of Beings (Daofa yu, one who subdues beings with the Dharma), Teacher of Gods and Humans (Tianrenshi, the teacher of gods and humans), is a Buddha (wei Fo, is a Buddha), the World-Honored One (Shizun, the most honored one in the world). His world is named Supreme Assembly (Dengji shusheng). When he reached the Bodhi tree, he attained Buddhahood. In that Buddha's land, there are no demons or demonic beings, and all beings are determined to follow the unsurpassed and true path. That Buddha's land is made of exquisite sandalwood (zhantan, a type of fragrant wood), and the world is flat and upright, like the palm of a hand, as if covered with a net. The beings in that realm have soft bodies, the land is harmonious and beautiful, peaceful and fertile, and the Buddha-land is composed of all kinds of precious treasures, without the filth of sand, gravel, or thorns, without the suffering of the evil realms, and without the difficulties of the eight adversities (banan, referring to the eight obstacles that prevent one from hearing the Dharma).
'The realm of that Buddha is filled with lotus flowers (lianhua, lotus), all of which are made of treasures. The flowers are very fragrant and of various colors. The world is vast, and its east, west, north, and south are immeasurable and limitless. The Tathagata Universal Light Transformation King (Puming biandong Guangwang Rulai) has countless Bodhisattvas following his voice. The holy assembly of the Buddha's Dharma possesses divine powers and transformations, has been adorned with light, has attained the treasury of total retention (zongchi zang, the ability to remember and retain all the Buddha's teachings), has unimpeded eloquence, wisdom, and virtue, has obtained great supernatural powers, has subdued all demons, and whose minds are always aware of shame, diligently cultivating holiness and using wisdom to teach.'
The Buddha said, 'Kashyapa (Jiaye, the Buddha's disciple)! Moreover, that Buddha-land does not produce women, and all Bodhisattvas are born from precious lotus flowers and grow naturally. These Bodhisattvas take meditation as their food, and their houses, places for walking meditation, beds, palaces, bathing pools, and gardens are like those in the heavens. The Sutras spoken by the Tathagata Universal Light Transformation King have no written words, but the Bodhisattvas, upon receiving the light of the Buddha shining upon their bodies, immediately attain the forbearance of non-arising Dharmas (buqi faren, a deep understanding and acceptance of the truth of the Dharma). The light eliminates the defilements of lust, anger, and ignorance, and the remaining light reaches other Buddha-lands, eliminating the dust of beings' ** (yin yu, referring to lust), making them without blemish, and these are in accordance with the precepts.'
The Buddha told Kashyapa, 'From that light, the sound of the Dharma naturally emanates, speaking of thirty-two things. What are the thirty-two things? All dharmas are empty, for the sake of purifying all views; all dharmas are without thought, for the sake of being apart from delusion and thought; all dharmas are without desire, for the sake of transcending the three realms;'
諸法無慾哉，本凈寂然；諸法無怒哉，蠲除眾想；諸法無癡哉，離諸幽冥；諸法無來哉，都無所起；諸法當來哉，順於遊觀；諸法無住哉，為自然立；諸法永度哉，無去來今；諸法無異哉，則為自然；諸法無生哉，為無報應；諸法無造報哉，無所興故；諸法無作哉，因行而起；諸法無形哉，緣念而有；諸法無貌哉，離諸所生；諸法審諦哉，覺了真實；諸法至誠哉，為同一等；諸法無人哉，無獲人故；諸法無壽哉，為真究竟；諸法愚騃哉，不受教故；諸法護視哉，蠲除諸結；諸法無著哉，為無熱惱；諸法無近哉，本凈無塵；諸法一品哉，真際寂然；諸法澹泊哉，為一等定；諸法住本原哉，因對而發；諸法無本行哉，而緣破壞；諸法等御法哉，一切普入；諸法無緣哉，不相雜錯；諸法覺哉，順如所現；諸法無為哉，無眾事對。」
佛言迦葉：「是為普明變動光王如來光明，出是輩聲，以斯光明而照菩薩因作佛事，其佛國土無有魔事無所妨廢。」
佛言迦葉：「又彼如來壽無有量。」
於是，賢者大迦葉白世尊曰：「設使有人慾取佛國，當受清凈佛之境界，亦當如斯，今族姓子，即當具足一切普備。」
佛言：「如爾所云，從不可計億百千垓諸如來所，志願清凈。」
爾時，持心梵天謂明網
【現代漢語翻譯】 現代漢語譯本： 諸法沒有貪慾的，其本性清凈寂然；諸法沒有嗔怒的，能去除各種妄想；諸法沒有愚癡的，能遠離各種幽暗不明；諸法沒有來處，本來就沒有生起；諸法將要到來，是順應遊歷觀覽；諸法沒有住處，是自然而立；諸法永遠度脫，沒有過去、現在、未來；諸法沒有差異，就是自然；諸法沒有生起，因為沒有報應；諸法沒有造作報應，因為沒有什麼可以興起；諸法沒有作為，是因行為而生起；諸法沒有形狀，是因緣念而有；諸法沒有面貌，是脫離各種產生；諸法真實不虛，覺悟了真實；諸法至誠，是同一平等；諸法沒有人，因為沒有獲得人；諸法沒有壽命，是真正的究竟；諸法愚昧，因為不接受教誨；諸法護視，能去除各種煩惱；諸法沒有執著，因為沒有熱惱；諸法沒有親近，其本性清凈沒有塵埃；諸法同一品味，真如實際寂然；諸法淡泊，是同一平等安定；諸法安住于本源，因對待而顯發；諸法沒有本來的行為，而因緣破壞；諸法平等駕馭法，一切普遍進入；諸法沒有緣，不互相雜亂；諸法覺悟，順應如所顯現；諸法無為，沒有眾多事情對待。
佛陀告訴迦葉（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一）說：『這就是普明變動光王如來（Puming Biandong Guangwang Tathagata）的光明，發出這樣的聲音，用這種光明來照耀菩薩，促成佛事，那個佛的國土沒有魔事，沒有什麼可以妨礙。』
佛陀告訴迦葉說：『而且那位如來的壽命沒有限量。』
這時，賢者大迦葉（Mahākāśyapa，摩訶迦葉）對世尊說：『假使有人想要取得佛國，應當接受清凈佛的境界，也應當像這樣，現在這位族姓之子，就應當具足一切普備。』
佛陀說：『正如你所說，從不可計數億百千垓諸如來處，發願清凈。』
這時，持心梵天（Chixin Brahma）對明網（Mingwang）說
【English Translation】 English version: The dharmas have no desire, their nature is pure and still; the dharmas have no anger, they can remove all delusions; the dharmas have no ignorance, they can be separated from all darkness; the dharmas have no coming, they originally have no arising; the dharmas are about to come, they are in accordance with traveling and viewing; the dharmas have no dwelling, they are naturally established; the dharmas are eternally liberated, there is no past, present, or future; the dharmas have no difference, they are natural; the dharmas have no arising, because there is no retribution; the dharmas have no creating retribution, because there is nothing to arise; the dharmas have no action, they arise from actions; the dharmas have no form, they exist because of conditions and thoughts; the dharmas have no appearance, they are separated from all that is produced; the dharmas are truly authentic, realizing the truth; the dharmas are sincere, they are the same and equal; the dharmas have no person, because no one is obtained; the dharmas have no lifespan, they are truly ultimate; the dharmas are foolish, because they do not accept teachings; the dharmas protect and watch, they can remove all afflictions; the dharmas have no attachment, because there is no heat or vexation; the dharmas have no closeness, their nature is pure and without dust; the dharmas are of one taste, the true reality is still; the dharmas are simple and pure, they are the same and equal in stability; the dharmas abide in the original source, they are revealed because of opposition; the dharmas have no original action, but are destroyed by conditions; the dharmas equally govern the Dharma, everything universally enters; the dharmas have no conditions, they are not mixed up; the dharmas are enlightened, they are in accordance with what appears; the dharmas are unconditioned, there are no many things to deal with.
The Buddha said to Mahākāśyapa (one of the ten great disciples of the Buddha): 'This is the light of Puming Biandong Guangwang Tathagata (Tathagata of Universal Illumination and Transformation King), emitting such sounds, using this light to illuminate Bodhisattvas, promoting Buddha-deeds, that Buddha-land has no demonic affairs, nothing can hinder it.'
The Buddha said to Mahākāśyapa: 'Moreover, that Tathagata's lifespan is immeasurable.'
At this time, the wise Mahākāśyapa said to the World Honored One: 'Suppose someone wants to obtain the Buddha-land, they should receive the pure realm of the Buddha, and it should be like this, now this son of a good family, should be fully equipped with everything.'
The Buddha said: 'As you say, from countless billions of hundreds of thousands of nayutas of Tathagatas, vow to be pure.'
At that time, Chixin Brahma (Brahma of Sustained Mind) said to Mingwang (Bright Net)
菩薩：「今者如來，受族姓子決乎？」答曰：「梵天！如來皆受一切人決。」
又問：「云何授決？」答曰：「隨其所作而受報應，斯為受決。」
又問：「以何因故授報應決？所以授于仁者之決？」答曰：「梵天！所謂緣者，身無所作口無言辭意不可見，是為罪福之所作乎？」報曰：「不然。」
又問：「其佛道者有行相乎？」報曰：「不然。道無有形亦無所有，道即無名而無行相。」
又問：「設無有行，豈可令道有行之貌而有獲乎？」報曰：「不然。」
「是故梵天！當作斯說，設無所造無有果報，無有行貌無行貌性，乃名曰道。猶如道者，獲者亦如受決，亦如不以行貌而受決也。」
又問：「族姓子！不行六度無極，然後授決乎？」
答曰：「如是，梵天！行六度無極然後受決。又復，聖賢舍一切塵，是則名曰施度無極；設無所行無所造者，是則名曰戒度無極；靡所不堪，是則名曰忍度無極。假使澹泊，是則名曰進度無極；隨如應住，是則名曰寂度無極；而悉曉了，是則名曰智度無極。設令，梵天！若有菩薩而奉行斯六度無極，寧有行乎？」
答曰：「無有行也。所以者何？如應行者設有行者，有所行者則無所行，無所行者斯乃為行。」
答曰：「
【現代漢語翻譯】 現代漢語譯本 菩薩問道：『如今如來，接受來自各個種姓的人的授記嗎？』回答說：『梵天（Brahmā，天神名）！如來接受所有人的授記。』 又問：『如何授記？』回答說：『隨著他們所作的善惡業而接受相應的報應，這就是授記。』 又問：『以什麼原因授予報應的授記？為什麼授予仁者的授記？』回答說：『梵天（Brahmā）！所謂的緣起，是身體沒有作為，口沒有言辭，意念不可見，這樣算是罪福的根源嗎？』回答說：『不是的。』 又問：『佛道有具體的修行方式嗎？』回答說：『不是的。道沒有形狀也沒有實體，道是無名無相的。』 又問：『如果道沒有具體的修行方式，難道可以使道呈現出修行的樣子而有所獲得嗎？』回答說：『不能。』 『因此，梵天（Brahmā）！應當這樣說，如果沒有造作，就沒有果報，沒有修行的樣子，也沒有修行樣子的性質，這才叫做道。猶如道，獲得道的人也像接受授記一樣，不是以具體的修行方式來接受授記的。』 又問：『善男子！不修行六度波羅蜜（ṣaṭ pāramitā，菩薩的六種修行方法，包括佈施、持戒、忍辱、精進、禪定和智慧），然後接受授記嗎？』 回答說：『是的，梵天（Brahmā）！修行六度波羅蜜（ṣaṭ pāramitā）然後接受授記。而且，聖賢捨棄一切塵世的煩惱，這叫做佈施波羅蜜（dāna pāramitā）；如果沒有所行，沒有所造作，這叫做持戒波羅蜜（śīla pāramitā）；沒有什麼不能忍受的，這叫做忍辱波羅蜜（kṣānti pāramitā）；如果心境淡泊，這叫做精進波羅蜜（vīrya pāramitā）；隨順因緣安住，這叫做禪定波羅蜜（dhyāna pāramitā）；完全明白一切，這叫做智慧波羅蜜（prajñā pāramitā）。假設，梵天（Brahmā）！如果有菩薩奉行這六度波羅蜜（ṣaṭ pāramitā），還有修行嗎？』 回答說：『沒有修行。為什麼呢？如實修行的人，如果認為有修行，有所執著，那就不是真正的修行，沒有執著才是真正的修行。』 回答說：
【English Translation】 English version The Bodhisattva asked: 'Does the Tathagata (如來，the thus-gone one), now receive predictions from those of noble birth?' The answer was: 'Brahmā (梵天，a deity)! The Tathagata receives predictions from all people.' Again he asked: 'How are predictions given?' The answer was: 'According to their deeds, they receive retribution; this is the giving of predictions.' Again he asked: 'For what reason are predictions of retribution given? Why are predictions given to the virtuous?' The answer was: 'Brahmā (梵天)! What is meant by 'cause' is that the body has no action, the mouth has no words, and the mind is invisible. Are these the source of sin and merit?' The reply was: 'No.' Again he asked: 'Does the path of the Buddha have characteristics of practice?' The reply was: 'No. The path has no form and no substance; the path is without name and without characteristics.' Again he asked: 'If there is no practice, can the path be made to appear as having practice and thus be attained?' The reply was: 'No.' 'Therefore, Brahmā (梵天)! It should be said that if there is no creation and no retribution, no appearance of practice and no nature of the appearance of practice, this is called the Path. Just as the Path is, so is the attainment, and so is the receiving of predictions, which is not done through the appearance of practice.' Again he asked: 'Noble son! Is it after not practicing the Six Perfections (ṣaṭ pāramitā，six practices of a Bodhisattva: generosity, morality, patience, vigor, meditation, and wisdom) that predictions are given?' The answer was: 'Yes, Brahmā (梵天)! It is after practicing the Six Perfections (ṣaṭ pāramitā) that predictions are received. Moreover, when the wise abandon all defilements, this is called the Perfection of Giving (dāna pāramitā); if there is no action and no creation, this is called the Perfection of Morality (śīla pāramitā); if there is nothing that cannot be endured, this is called the Perfection of Patience (kṣānti pāramitā); if the mind is detached, this is called the Perfection of Vigor (vīrya pāramitā); abiding in accordance with conditions, this is called the Perfection of Meditation (dhyāna pāramitā); and fully understanding everything, this is called the Perfection of Wisdom (prajñā pāramitā). Suppose, Brahmā (梵天)! that a Bodhisattva practices these Six Perfections (ṣaṭ pāramitā), is there still practice?' The answer was: 'There is no practice. Why? For one who practices in accordance with reality, if they think there is practice, if there is attachment, then it is not true practice; non-attachment is true practice.' The answer was:
是故，梵天！當建斯說，無所行者則為道行。」又而梵言：「爾已受決至於道乎？設使法性已無本者，斯無本者所見受決，吾之受決亦復如此。」
答曰：「族姓子！其無本者及與法性悉無授決。」答曰：「授決之相亦復如是，猶如無本及與法性等無差特。」
於是持心梵天白世尊曰：「其菩薩者為何所行而得受決，至於無上正真道乎？」
佛告梵天：「假使菩薩所行，不起於行亦無所滅，不行於善亦無有惡，不隨世行亦不度世，無有罪行亦無有福，不犯於行亦無不犯，無有漏行亦無不漏，無有造行亦無不造，不為有行亦不離行，不專修行不離專精，無斷除行亦無不除，無生死行亦無滅度，無有見行亦無所聞，無意念行亦無所知，而不行施亦無慳貪，不奉梵行亦無所犯，而無忍行亦無不忍，無精進行亦無懈怠，不行禪定無所專一，不行智慧亦無不智，亦無達行亦無所入。」
佛告梵天：「假使菩薩所行若茲，如來則為受斯決矣，當成無上正真之道。所以者何？設使，梵天！應如行者，有所行者志有所造。若行於道而起想行，若無想行而行於道，有所造行若無造行。行於道者，有所放逸無所放逸，有所戲樂無所戲樂，斯為道者則非道行。以是之故，梵天當知，莫作斯觀，皆度一切諸所造行，則
【現代漢語翻譯】 現代漢語譯本：因此，梵天！應當建立這樣的說法：無所作為的人才是真正的修行者。』梵天又說：『你已經接受了關於道的決斷了嗎？如果法的本性本來就是沒有根本的，那麼這個沒有根本的東西所見到的決斷，和我所接受的決斷也是一樣的。』
佛回答說：『族姓之子！沒有根本的東西以及法的本性，都是沒有授決的。』佛又說：『授決的相狀也是如此，就像沒有根本和法的本性一樣，沒有差別。』
於是，持心梵天問世尊說：『菩薩要如何修行才能得到關於無上正真之道的決斷呢？』
佛告訴梵天：『如果菩薩的修行，不生起任何行為，也沒有任何行為的止滅；不修行善，也沒有惡；不隨順世俗的行徑，也不超越世俗；沒有罪惡的行為，也沒有福德；不違犯任何行為，也沒有不違犯；沒有有漏的行為，也沒有無漏；沒有造作的行為，也沒有不造作；不爲了有而修行，也不脫離有；不專注于修行，也不脫離專注；沒有斷除的行為，也沒有不斷除；沒有生死的行為，也沒有滅度；沒有見的行為，也沒有聽聞；沒有意念的行為，也沒有所知；不施行佈施，也沒有慳吝；不奉行梵行，也沒有違犯；沒有忍辱的行為，也沒有不忍辱；沒有精進的行為，也沒有懈怠；不修行禪定，也沒有專注一境；不修行智慧，也沒有愚癡；沒有證達的行為，也沒有所入。』
佛告訴梵天：『如果菩薩的修行是這樣的，如來就會為他授記，將來成就無上正真之道。為什麼呢？梵天！如果修行者有所作為，那麼他的心就會有所造作。如果在修行道的時候生起有想的行，或者無想的行，有所造作的行，或者沒有造作的行。修行道的人，有所放逸，或者沒有放逸，有所戲樂，或者沒有戲樂，這樣的人就不是真正的修行者。因此，梵天！應當知道，不要這樣看待，要超越一切的造作行為，那麼……』
【English Translation】 English version: Therefore, Brahma! One should establish this saying: 'Those who do nothing are the true practitioners.' Then Brahma said: 'Have you already received the prediction regarding the path? If the nature of Dharma is originally without a basis, then the prediction seen by this baseless thing is the same as the prediction I have received.'
The Buddha replied: 'Son of a noble family! That which is without a basis and the nature of Dharma are both without prediction.' The Buddha further said: 'The appearance of prediction is also like this, just as the absence of a basis and the nature of Dharma are without difference.'
Then, the Brahma who holds the mind asked the World Honored One: 'What kind of practice should a Bodhisattva undertake in order to receive the prediction regarding the unsurpassed, perfectly true path?'
The Buddha told Brahma: 'If the practice of a Bodhisattva does not give rise to any action, nor is there any cessation of action; does not practice good, nor is there evil; does not follow worldly ways, nor transcend the world; there is no sinful action, nor is there merit; does not violate any action, nor is there non-violation; there is no defiled action, nor is there undefiled; there is no created action, nor is there uncreated; does not practice for existence, nor does he depart from existence; does not focus on practice, nor does he depart from focus; there is no cutting off of action, nor is there non-cutting off; there is no action of birth and death, nor is there liberation; there is no action of seeing, nor is there hearing; there is no action of thought, nor is there knowledge; does not practice giving, nor is there stinginess; does not uphold pure conduct (Brahmacharya), nor is there violation; there is no action of patience, nor is there impatience; there is no action of diligence, nor is there laziness; does not practice meditation, nor is there one-pointedness; does not practice wisdom, nor is there ignorance; there is no action of attainment, nor is there entry.'
The Buddha told Brahma: 'If the practice of a Bodhisattva is like this, the Tathagata will give him a prediction that he will attain the unsurpassed, perfectly true path. Why? Brahma! If a practitioner has something to do, then his mind will have something to create. If, while practicing the path, he gives rise to actions with thought, or actions without thought, actions with creation, or actions without creation. One who practices the path, with indulgence or without indulgence, with amusement or without amusement, such a person is not a true practitioner. Therefore, Brahma! You should know, do not view it this way, but transcend all created actions, then...'
為菩薩乃得受決。」
又復問曰：「唯然，世尊！所謂授決而得決者為何謂耶？」
世尊答曰：「一切諸法除諸有二則名受決，於一切法而不造二則名受決，于諸所起而等眾色則名受決，其身口意所為澹泊則名受決。」
佛告梵天：「吾自憶念往古世時，爾時有劫劫名喜見，而於彼劫供養七十二垓諸如來等，斯諸如來不見授決。複次，有劫劫名善化，于彼劫中加復供養二十二億諸如來等，不見授決。複次，有劫劫名梵嘆，吾于彼劫而復供養萬八千佛，不見受決。複次，有劫劫名欣樂，吾于彼劫加復供養三百二十萬諸如來眾，彼如來等不見受決。過是然後，複次，有劫名大演，而於彼劫亦復興出八百四十萬諸如來眾，吾悉供養斯諸如來，以若干種隨其所安而奉進之，又彼諸佛不見受決。」
佛告梵天：「今吾一劫若復過劫，說諸如來所有名號，昔所供養諸佛之數，又覆在彼凈修梵行，一切佈施所有供具靡不獻進，遵一切戒而悉具足，奉忍辱慈離於結恨，慇勤精進，一切所聞皆苞覽持，一心定意所行寂漠坐而專思，亦有講問音聲智慧，斯諸如來不見受決。所以者何？用所造行而有猗故。
「梵天！欲知當造斯觀，皆當超度一切諸行，斯乃名曰菩薩受決。然後值見定光如來，爾乃獲致不起法
【現代漢語翻譯】 『爲了菩薩才能得到授記。』
又問：『世尊，什麼是所謂的授記而得到決定的意思呢？』
世尊回答：『一切諸法，去除二元對立的觀念就叫做受記；對於一切法不執著於二元對立就叫做受記；對於一切所生起的現象，都平等看待，視其如幻色，就叫做受記；身口意所作所為都淡泊無求，就叫做受記。』
佛告訴梵天（Brahmā，天神名）: 『我回憶過去世的時候，那時有個劫（kalpa，時間單位）叫做喜見，在那一劫中，我供養了七十二垓（gāi，古代數量單位）那麼多的如來（Tathāgata，佛的稱號）等，這些如來都沒有給我授記。再次，有個劫叫做善化，在那一劫中，我更加供養了二十二億那麼多的如來等，也沒有得到授記。再次，有個劫叫做梵嘆，我在那一劫中又供養了一萬八千佛，也沒有得到授記。再次，有個劫叫做欣樂，我在那一劫中更加供養了三百二十萬那麼多的如來眾，那些如來等也沒有給我授記。過了這些之後，再次，有個劫叫做大演，在那一劫中也出現了八百四十萬那麼多的如來眾，我都供養了這些如來，用各種各樣隨他們所安樂的方式來奉獻，然而那些佛也沒有給我授記。』
佛告訴梵天：『現在我用一劫或者超過一劫的時間，來說這些如來所有的名號，過去所供養的諸佛的數量，以及在那時清凈地修行梵行（brahmacarya，清凈的行為），一切佈施所有的供養器具沒有不獻上的，遵守一切戒律而且完全具足，奉行忍辱慈悲遠離結恨，慇勤精進，一切所聽聞的都包容並記住，一心禪定所行寂靜坐而專心思考，也有講問音聲智慧，這些如來都沒有給我授記。』為什麼呢？因為所造作的行為還有執著。
『梵天！想要知道應當如何修習這種觀行，都應當超越一切諸行，這才能叫做菩薩受記。然後遇到定光如來（Dīpaṃkara Buddha，過去佛名），那時才能獲得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解）。』
【English Translation】 'It is for Bodhisattvas that predictions are received.'
He further asked: 'Venerable Lord, what is meant by the so-called prediction and obtaining a decision?'
The Lord replied: 'The elimination of all dualistic views regarding all dharmas (phenomena, teachings) is called receiving a prediction; not creating duality in all dharmas is called receiving a prediction; regarding all arising phenomena as equal to illusions is called receiving a prediction; when the actions of body, speech, and mind are detached, it is called receiving a prediction.'
The Buddha told Brahmā (a deity): 'I recall in the past, there was a kalpa (an aeon, unit of time) called Joyful Vision. During that kalpa, I made offerings to seventy-two gāi (ancient unit of measurement) of Tathāgatas (Buddhas) and others. None of those Tathāgatas gave me a prediction. Furthermore, there was a kalpa called Good Transformation. During that kalpa, I further made offerings to twenty-two billion Tathāgatas and others, but I did not receive a prediction. Furthermore, there was a kalpa called Brahma's Praise. During that kalpa, I further made offerings to eighteen thousand Buddhas, but I did not receive a prediction. Furthermore, there was a kalpa called Joyful Delight. During that kalpa, I further made offerings to three million two hundred thousand Tathāgata assemblies, but those Tathāgatas did not give me a prediction. After these, furthermore, there was a kalpa called Great Expansion. During that kalpa, eight million four hundred thousand Tathāgata assemblies also appeared. I made offerings to all these Tathāgatas, offering them various things according to their comfort, but those Buddhas did not give me a prediction.'
The Buddha told Brahmā: 'Now, if I were to spend one kalpa or more reciting the names of all those Tathāgatas, the number of Buddhas I offered to in the past, and the pure conduct I practiced at that time, offering all kinds of gifts and implements without exception, observing all precepts completely, practicing patience and compassion, being free from resentment, diligently striving, embracing and retaining all that I heard, focusing my mind in samadhi (meditative concentration), practicing stillness and contemplation, and also possessing the wisdom of teaching and inquiry, none of those Tathāgatas gave me a prediction.' Why? Because the actions I performed still had attachment.
'Brahmā! If you want to know how to cultivate this contemplation, you must transcend all actions. This is what is called a Bodhisattva's prediction. Then, you will meet Dīpaṃkara Buddha (name of a past Buddha), and then you will attain the anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas).'
忍。定光正覺見授決言：『汝于來世當得作佛，號能仁如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。』當彼世時乃超眾行，具六度無極。所以者何？皆悉棄捨一切想故，是則名曰施度無極；蠲除一切所在緣使，名曰戒度無極；忍于諸性，名曰忍度無極；於一切行皆悉寂然，名曰進度無極；於一切念而無習行，名曰寂度無極；了本清凈不起法忍，是則名曰智度無極。見錠光如來，尋則具足六度無極。
「吾初發意來，一切放舍，所可施與，百倍千倍，萬倍億倍，巨億萬倍，喻五蓮華供養之德，不可相比無以為喻。
「從初發意佈施知足，奉禁順戒，忍辱仁和究竟受恥堪任於法，精進慇勤遵修不倦，禪定寂漠常無有著，從初發意觀察智慧常不放逸，計斯智慧諸度無極，百倍千倍，萬倍億倍，巨億萬倍，不可相比無以為喻。是故，梵天！當造斯觀，在彼世時，尋即具足六度無極。」
又問世尊：「云何具足六度無極？」大聖告曰：「不念于施，不著于戒，不想忍辱，不專精進，禪無所住，智慧無二，是為具足六度無極。」
又問：「假使具足六度無極，何所具足？」答曰：「設使具足六度無極，便即具足於諸通慧。」
又問世尊：「設具六度，云
【現代漢語翻譯】 現代漢語譯本 忍辱。定光正覺（Dīngguāng Zhèngjué，佛名）見到我，授記說：『你于來世應當成佛，號為能仁如來（Néngrén Rúlái，佛名）、至真（Zhìzhēn，佛的稱號）、等正覺（Děngzhèngjué，佛的稱號）、明行成為（Míngxíngchéngwéi，佛的稱號）、善逝（Shànshì，佛的稱號）、世間解（Shìjiānjiě，佛的稱號）、無上士（Wúshàngshì，佛的稱號）、道法御（Dàofǎyù，佛的稱號）、天人師（Tiānrénshī，佛的稱號），為佛、眾祐（Zhòngyòu，佛的稱號）。』在那一世，我超越了所有修行，具足了六度無極（liùdù wújí，菩薩修行的六種方法，達到極致）。為什麼呢？因為我捨棄了一切妄想，這叫做施度無極（shīdù wújí，佈施的最高境界）；去除了一切煩惱的根源，叫做戒度無極（jièdù wújí，持戒的最高境界）；忍受一切事物的本性，叫做忍度無極（rěndù wújí，忍辱的最高境界）；對於一切行為都寂靜無為，叫做進度無極（jìndù wújí，精進的最高境界）；對於一切念頭都沒有執著，叫做寂度無極（jìdù wújí，禪定的最高境界）；了悟了本來的清凈，不起任何法相的執著，這叫做智度無極（zhìdù wújí，智慧的最高境界）。見到錠光如來（Dìngguāng Rúlái，佛名）后，我隨即具足了六度無極。
『我從最初發心以來，一切都放下捨棄，所佈施的東西，百倍千倍，萬倍億倍，巨億萬倍，比如用五蓮華供養的功德，都無法相比，沒有可以比喻的。
『從最初發心佈施，知足常樂，奉行禁戒，順從戒律，忍辱仁和，最終能夠承受恥辱，堪能于佛法，精進慇勤，遵循修行而不懈怠，禪定寂靜，常常沒有執著，從最初發心觀察智慧，常常不放逸，計算這些智慧和諸度無極，百倍千倍，萬倍億倍，巨億萬倍，不可相比，沒有可以比喻的。』所以，梵天（Fàntiān，天神名）！應當造作這樣的觀想，在那一世，隨即具足六度無極。』
又問世尊（Shìzūn，對佛的尊稱）：『如何才能具足六度無極？』大聖（Dàshèng，對佛的尊稱）回答說：『不執著于佈施，不執著于持戒，不執著于忍辱，不專注在精進，禪定沒有住所，智慧沒有分別，這就是具足六度無極。』
又問：『如果具足六度無極，會具足什麼？』回答說：『如果具足六度無極，便會具足各種神通智慧。』
又問世尊（Shìzūn，對佛的尊稱）：『如果具足六度，會怎麼樣？』
【English Translation】 English version Endurance. Dīpankara Buddha (Dīngguāng Zhèngjué, name of a Buddha) saw me and prophesied, saying, 'In a future life, you shall become a Buddha, named Śākyamuni Tathāgata (Néngrén Rúlái, name of a Buddha), the Truly Perfect One (Zhìzhēn, epithet of a Buddha), the Perfectly Enlightened One (Děngzhèngjué, epithet of a Buddha), Perfect in Knowledge and Conduct (Míngxíngchéngwéi, epithet of a Buddha), the Well-Gone One (Shànshì, epithet of a Buddha), Knower of the World (Shìjiānjiě, epithet of a Buddha), Unsurpassed One (Wúshàngshì, epithet of a Buddha), Tamer of Men (Dàofǎyù, epithet of a Buddha), Teacher of Gods and Humans (Tiānrénshī, epithet of a Buddha), a Buddha, Blessed Among All (Zhòngyòu, epithet of a Buddha).' In that life, I surpassed all practices, possessing the Six Perfections to the Utmost Degree (liùdù wújí, the six practices of a Bodhisattva, reaching the ultimate). Why? Because I abandoned all thoughts, which is called Perfection of Giving (shīdù wújí, the highest state of giving); eliminating all causes of affliction, which is called Perfection of Morality (jièdù wújí, the highest state of morality); enduring all natures, which is called Perfection of Patience (rěndù wújí, the highest state of patience); being completely still in all actions, which is called Perfection of Diligence (jìndù wújí, the highest state of diligence); having no attachment to any thoughts, which is called Perfection of Meditation (jìdù wújí, the highest state of meditation); understanding the original purity and not clinging to any phenomena, which is called Perfection of Wisdom (zhìdù wújí, the highest state of wisdom). Upon seeing Dīpankara Tathāgata (Dìngguāng Rúlái, name of a Buddha), I immediately perfected the Six Perfections to the Utmost Degree.
'From the initial arising of my mind, I have relinquished and given away everything. The things I have given, multiplied a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, countless billions of times, are beyond comparison, even like the merit of offering five lotus flowers. There is no analogy for it.'
'From the initial arising of my mind, I have practiced giving with contentment, upheld prohibitions and followed precepts, endured insult with kindness and gentleness, ultimately able to bear shame and capable in the Dharma, diligently and earnestly followed the practice without weariness, remained in meditative stillness, constantly without attachment. From the initial arising of my mind, I have observed wisdom constantly without negligence. Calculating these wisdoms and the perfections to the utmost degree, multiplied a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, countless billions of times, are beyond comparison, there is no analogy for it.' Therefore, Brahma (Fàntiān, name of a deity)! One should cultivate such contemplation, and in that life, one will immediately possess the Six Perfections to the Utmost Degree.'
Again, [someone] asked the World Honored One (Shìzūn, a respectful title for the Buddha): 'How does one perfect the Six Perfections to the Utmost Degree?' The Great Sage (Dàshèng, a respectful title for the Buddha) replied: 'Not being attached to giving, not being attached to morality, not being attached to patience, not focusing on diligence, meditation without dwelling, wisdom without duality, this is perfecting the Six Perfections to the Utmost Degree.'
Again, [someone] asked: 'If one perfects the Six Perfections to the Utmost Degree, what will one perfect?' [The Buddha] replied: 'If one perfects the Six Perfections to the Utmost Degree, then one will perfect all supernatural powers and wisdoms.'
Again, [someone] asked the World Honored One (Shìzūn, a respectful title for the Buddha): 'If one possesses the Six Perfections, what will happen?'
何便具諸通慧乎？」
答曰：「梵天！若等佈施則等諸通慧，以等戒者則等通慧，設等忍者則等通慧，如等精進則等通慧，若等禪者則等通慧，等智慧者則等通慧，以能等此則等諸法，便能平等於諸通慧。
「複次，梵天！念具足施則具通慧，念戒念忍念進念寂念慧悉具足者則具諸通慧矣，離諸通慧念，斯名具足六度無極，備諸通慧也。如是，梵天！已能具足六度無極，則便具足諸通之慧。」
又問：「云何具諸通慧？」
大聖告曰：「眼不受色，耳不受聲，鼻不受香，口不受味，身不受細滑，意不受法，其無有內，亦無有外，而不所由，亦無所受，亦不自念，具足周辯諸通之慧。已具足此，名曰諸通慧。
「眼不著色，耳聲鼻香舌味身更意法，而無所著。以故如來慧無掛閡，所見無限達諸通慧，則復不受諸通慧也。所以者何？若欲成就諸通慧器，則不成器而無有器，已無有器則曰暴露，已能平等暴露行者，為諸通慧斯無所受。猶如，梵天！一切所為悉依猗空，空無所倚，一切悉達無所不知，而志求猗諸通之慧，如諸通慧無所猗求。」
又問世尊：「諸通慧者為何謂耶？何因名曰諸通慧乎？」
世尊答曰：「諸通慧者，假託名耳。悉無所著普了眾行，無有聲聞緣覺之事，
【現代漢語翻譯】 現代漢語譯本： 『如何才能具備各種神通智慧呢？』
答道：『梵天（Brahmā，印度教的創造之神）！如果平等佈施，就等於具備各種神通智慧；如果平等持戒，就等於具備各種神通智慧；如果平等忍辱，就等於具備各種神通智慧；如果平等精進，就等於具備各種神通智慧；如果平等禪定，就等於具備各種神通智慧；如果平等智慧，就等於具備各種神通智慧。能夠平等對待這些，就等於平等對待一切法，便能平等地具備各種神通智慧。』
『再者，梵天（Brahmā）！以具足正念來佈施，就具備神通智慧；正念持戒、正念忍辱、正念精進、正念禪定、正念智慧都具足，就具備各種神通智慧了。離開各種神通智慧的正念，這被稱為具足六度波羅蜜（ṣaṭ-pāramitā，菩薩修行的六種方法，即佈施、持戒、忍辱、精進、禪定和智慧），完備各種神通智慧。像這樣，梵天（Brahmā）！已經能夠具足六度波羅蜜（ṣaṭ-pāramitā），就具備各種神通的智慧。』
又問：『如何具備各種神通智慧？』
大聖（指佛陀）告誡說：『眼不執著於色，耳不執著于聲，鼻不執著于香，口不執著于味，身不執著于細滑的觸感，意不執著於法，其無有內在，也無有外在，不依賴任何事物，也不接受任何事物，也不自我執念，具足周遍明辨各種神通的智慧。已經具足這些，就叫做各種神通智慧。』
『眼不執著於色，耳不執著于聲，鼻不執著于香，舌不執著于味，身不執著于觸，意不執著於法，而無所執著。因此，如來的智慧沒有掛礙，所見無限，通達各種神通智慧，也就不會再執著于各種神通智慧了。為什麼呢？如果想要成就各種神通智慧的容器，就不會成為容器，而是沒有容器。已經沒有容器，就叫做暴露。已經能夠平等地暴露修行，對於各種神通智慧就沒有什麼可以接受的。猶如，梵天（Brahmā）！一切所為都依賴於空，而空無所依賴。一切都通達，沒有什麼不知道的，卻志求依賴各種神通的智慧，如同各種神通智慧沒有什麼可以依賴和追求的。』
又問世尊：『各種神通智慧是什麼意思呢？因為什麼原因叫做各種神通智慧呢？』
世尊答道：『各種神通智慧，只是假借的名詞罷了。完全不執著，普遍瞭解眾生的行為，沒有聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）的事情，』
【English Translation】 English version: 『How does one become endowed with all kinds of supernormal powers and wisdom?』
The Buddha answered: 『Brahmā (the creator god in Hinduism)! If one gives alms equally, it is equal to having all kinds of supernormal powers and wisdom; if one observes precepts equally, it is equal to having supernormal powers and wisdom; if one practices patience equally, it is equal to having supernormal powers and wisdom; if one is diligent equally, it is equal to having supernormal powers and wisdom; if one meditates equally, it is equal to having supernormal powers and wisdom; if one has wisdom equally, it is equal to having supernormal powers and wisdom. Being able to treat these equally is equal to treating all dharmas equally, and one can then equally possess all kinds of supernormal powers and wisdom.』
『Furthermore, Brahmā (the creator god in Hinduism)! Giving alms with mindfulness is possessing supernormal powers and wisdom; having mindfulness of precepts, mindfulness of patience, mindfulness of diligence, mindfulness of tranquility, and mindfulness of wisdom all complete, then one possesses all kinds of supernormal powers and wisdom. Separating from the mindfulness of all kinds of supernormal powers and wisdom, this is called possessing the six pāramitās (ṣaṭ-pāramitā, the six perfections or practices of a Bodhisattva: generosity, morality, patience, diligence, concentration, and wisdom) completely, and being equipped with all kinds of supernormal powers and wisdom. Thus, Brahmā (the creator god in Hinduism)! Having been able to possess the six pāramitās (ṣaṭ-pāramitā) completely, one then possesses the wisdom of all kinds of supernormal powers.』
Again, he asked: 『How does one possess all kinds of supernormal powers and wisdom?』
The Great Sage (referring to the Buddha) said: 『The eye does not cling to form, the ear does not cling to sound, the nose does not cling to smell, the mouth does not cling to taste, the body does not cling to fine and smooth sensations, the mind does not cling to dharmas; it has no inside, nor does it have an outside, it does not depend on anything, nor does it receive anything, nor does it cling to self-notions, possessing the wisdom to comprehensively discern all kinds of supernormal powers. Having possessed these completely, it is called all kinds of supernormal powers and wisdom.』
『The eye does not attach to form, the ear to sound, the nose to smell, the tongue to taste, the body to touch, and the mind to dharmas, without any attachment. Therefore, the wisdom of the Tathāgata (如來, another name for the Buddha) has no hindrance, what is seen is limitless, reaching all kinds of supernormal powers and wisdom, then one no longer clings to all kinds of supernormal powers and wisdom. Why is that? If one wants to become a vessel for all kinds of supernormal powers and wisdom, one will not become a vessel but will be without a vessel. Having no vessel is called exposure. Having been able to equally expose practice, for all kinds of supernormal powers and wisdom, there is nothing to receive. Just like, Brahmā (the creator god in Hinduism)! Everything done relies on emptiness, but emptiness relies on nothing. Everything is understood, there is nothing not known, yet one aspires to rely on the wisdom of all kinds of supernormal powers, just as all kinds of supernormal powers and wisdom have nothing to rely on or seek.』
Again, he asked the World Honored One: 『What is meant by all kinds of supernormal powers and wisdom? For what reason are they called all kinds of supernormal powers and wisdom?』
The World Honored One answered: 『All kinds of supernormal powers and wisdom are merely borrowed names. Completely without attachment, universally understanding the actions of beings, there are no affairs of Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the teachings) or Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment on their own),』
名諸通慧；探一切念而療治之，名諸通慧；而皆分別諸所至趣，名諸通慧；智不可限曉眾生行，名諸通慧；分識一切隨時而順有所學，不復學緣覺之慧，無所不達應時現教，名諸通慧；等療隨行順不失時，名諸通慧；曉知諸藥所可療者，名諸通慧；滅除眾病，名諸通慧；拔諸掛閡猗著根原，名諸通慧；常三昧定，名諸通慧；了一切法無有疑網，名諸通慧；究竟普達靡所不知，開暢世間度世之慧，名諸通慧；綜練分別，所說周備，一切敏達，梵天！是故名諸通慧。」
於是，持心梵天白世尊曰：「至未曾有，天中之天！諸佛世尊而無有心，因慧名心心本清凈，如來至真究盡曉了眾生心行。唯然，大聖！若有族姓子、族姓女聞諸通慧，其誰不發無上正真道乎？乃致斯類無量之德，興發殊特。」
於是明網菩薩白世尊曰：「假使菩薩希望名德而志道者，則為不慕佛道不立大乘。所以者何？一切諸法則無名德無有伴黨。天中天！斯非菩薩之名德也。天中天！無有緣應，爾乃名曰建志佛道。因於大哀欲滅眾生苦患惱故，忍於己勞不以厭惓不畏終始，以無量故，不斷佛教故，護正法故，敬聖眾故，又以善法除惡法故，諸見脫門以解度故，療除諸病令滅盡故，救濟一切生善處故，將順拯拔所愛憎故，於世間法無所著故，
險道逐生死令得出故，使處無為務安隱故。
「唯天中天！又諸菩薩不當疑望，不為眾生有所造作而有悕望，亦無所疑。天中天！菩薩大士不以苦樂而患厭也。天中天！何謂菩薩種姓清凈？」
世尊答曰：「菩薩不以族姓轉輪聖王，不以帝釋梵天，有所生處種姓清凈；菩薩所立能具德本，興發他人眾善之原，是為菩薩種姓清凈。又在畜生所生之處則離諸見，慈悲喜護，等與法藥除意瑕穢，是則菩薩種姓清凈。施為種姓，無所吝故；戒為種姓；無熱惱故；忍為種姓，離瞋恚故；進為種姓，無懈怠故；禪為種姓，一心定故；慧為種姓，無闇蔽故；斯為菩薩棄諸瑕穢不捨道心，則為菩薩之種姓也，不樂聲聞緣覺乘故。」
談論品第七
於是，持心梵天白世尊曰：「溥首童真在斯眾會默然而坐，無所言講，亦不談論。」
佛告溥首：「豈能樂住說斯法乎？有所及處屈意分別？」
溥首白佛：「世尊！所因法義致正覺者，又計彼法有言教乎？」
告曰：「溥首！法無言教。」
又問：「其法寧有言辭，有所思念，講論說乎？」告曰：「法無言辭，無所思念，亦無論說。」
又問：「假使諸法，無言無念亦無論說，則不可講。」持心梵天謂溥首曰：「仁豈不為他人眾生講
【現代漢語翻譯】 現代漢語譯本：爲了使他們脫離充滿危險的生死輪迴，爲了讓他們能夠安穩地處於無為的境界。
『唯有天中之天（佛的尊稱）！菩薩不應該有所懷疑和期望，不應該爲了眾生有所作為而有所希求，也不應該有所疑惑。天中之天！菩薩大士不會因為苦樂而感到厭倦。天中之天！什麼是菩薩種姓的清凈呢？』
世尊回答說：『菩薩不會因為出身于轉輪聖王（統治世界的理想君王）的家族，或者帝釋（佛教中的天神）、梵天（印度教中的創造神）的家族，就認為自己的種姓清凈；菩薩所建立的能夠具備德行的根本，能夠引發他人行善的源泉，這才是菩薩種姓的清凈。又比如，菩薩即使投生到畜生道，也能遠離各種邪見，以慈悲喜捨之心對待眾生，平等地給予他們佛法之藥，去除他們內心的污穢，這才是菩薩種姓的清凈。佈施是菩薩的種姓，因為他們沒有吝嗇之心；持戒是菩薩的種姓，因為他們沒有熱惱；忍辱是菩薩的種姓，因為他們遠離瞋恚；精進是菩薩的種姓，因為他們沒有懈怠；禪定是菩薩的種姓，因為他們一心安定；智慧是菩薩的種姓，因為他們沒有愚昧的遮蔽；這就是菩薩捨棄各種瑕疵污穢而不捨棄菩提道心，這就是菩薩的種姓，因為他們不喜好聲聞乘和緣覺乘。』
談論品第七
於是，持心梵天對世尊說：『溥首童真（菩薩名）在這個大眾集會中默默地坐著，沒有說話，也沒有談論。』
佛告訴溥首：『你難道樂於安住于不說此法嗎？或者在你能理解的地方，委屈你的心意來分別解說？』
溥首對佛說：『世尊！因為法義而證得正覺的人，又認為那個法有言語教導嗎？』
佛告訴他：『溥首！法沒有言語教導。』
又問：『那個法難道有言辭，有所思念，講論述說嗎？』佛告訴他：『法沒有言辭，沒有思念，也沒有論說。』
又問：『假使諸法，沒有言語，沒有思念，也沒有論說，那麼就不可講說了。』持心梵天對溥首說：『您難道不為他人眾生講說嗎？』
【English Translation】 English version: To lead them out of the dangerous cycle of birth and death, and to enable them to dwell peacefully in the state of non-action (wuwei).
'O, World-Honored One! Furthermore, Bodhisattvas should not have doubts or expectations, nor should they have desires for making efforts for sentient beings, nor should they have any doubts. O, World-Honored One! Great Bodhisattvas are not wearied by suffering or joy. O, World-Honored One! What is the purity of a Bodhisattva's lineage?'
The World-Honored One replied: 'A Bodhisattva does not consider their lineage pure because they are born into the family of a Chakravartin (ideal universal ruler), or into the families of Indra (Buddhist deity) or Brahma (Hindu creator god); the purity of a Bodhisattva's lineage lies in their ability to establish the roots of virtue and inspire others to generate the source of all good. Furthermore, even when a Bodhisattva is born into the animal realm, they are free from all wrong views, and treat all beings with loving-kindness, compassion, joy, and equanimity, equally giving them the medicine of the Dharma to remove the impurities of their minds; this is the purity of a Bodhisattva's lineage. Giving is their lineage, because they are without stinginess; morality is their lineage, because they are without vexation; patience is their lineage, because they are free from anger; diligence is their lineage, because they are without laziness; meditation is their lineage, because they are single-mindedly focused; wisdom is their lineage, because they are without the darkness of ignorance; this is the Bodhisattva's lineage, because they abandon all flaws and impurities without abandoning the aspiration for enlightenment, and because they do not delight in the vehicles of the Sravakas (voice-hearers) and Pratyekabuddhas (solitary realizers).'
Chapter Seven: Discussion
Then, the Brahma named Dhrtimanaska said to the World-Honored One: 'The youth Pūrṇaśrī (name of a Bodhisattva) is sitting silently in this assembly, without speaking or discussing anything.'
The Buddha said to Pūrṇaśrī: 'Are you content to abide in not speaking this Dharma? Or, in the places you can understand, do you condescend to explain and differentiate?'
Pūrṇaśrī said to the Buddha: 'World-Honored One! Those who attain perfect enlightenment because of the meaning of the Dharma, do they consider that Dharma to have verbal teachings?'
The Buddha told him: 'Pūrṇaśrī! The Dharma has no verbal teachings.'
He further asked: 'Does that Dharma have words, thoughts, or discussions?' The Buddha told him: 'The Dharma has no words, no thoughts, and no discussions.'
He further asked: 'If all Dharmas have no words, no thoughts, and no discussions, then they cannot be spoken of.' The Brahma Dhrtimanaska said to Pūrṇaśrī: 'Do you not speak for the sake of other sentient beings?'
說法乎？」答曰：「梵天！可講法性分別二耶？」報曰：「不然。」
又問：「其法性者，不可銜之一切法乎？」答曰：「如是。」
報曰：「若茲，梵天！法性無二，然而法性銜一切法，何因當爲他人眾生講說法乎？」
又問溥首：「其有說法計吾我者，豈不謂為二事者乎？」答曰：「假使，梵天！有所獲致，而有所說，有聽者乎？」
又問：「如來豈不講說法乎？」答曰：「梵天！如來所說，則無有二。所以者何？如來無二，不造二事。」
又問：「假使諸法無有二者，誰造為二？」答曰：「眾生猗名而受吾我，愚騃凡夫便造二事，其二事者終不為二，何況無數以不造二？其真際者，則無有二，不造二事。」
又問：「其無二者寧可知乎？」答曰：「梵天！假使可知則為二事，其可知者識無二法，知教者也。如來雖說有至誠法，如如者則無所說。所以者何？又其法者無有文字。」
又問：「如來說法何所歸趣？」答曰：「梵天！趣無所趣，則為如來之所說法。」
又問：「如來說法豈不歸趣于泥洹乎？」答曰：「梵天！其泥洹者寧有歸趣而反還耶？」
又問：「其泥洹者，無有歸趣亦無還反？」答曰：「如是，如來說法趣無所趣。」
又問：「聽
【現代漢語翻譯】 現代漢語譯本：問：『那麼，您說法嗎？』答：『梵天（Brahma，印度教的創造之神）！可以講法性（Dharmata，法的本性）是分別的二元嗎？』回答說：『不能。』 又問：『那麼，法性不是包含一切法（Dharma，宇宙間一切事物和現象）的嗎？』答：『是的。』 回答說：『如果是這樣，梵天！法性沒有二元性，然而法性包含一切法，為什麼還要為他人眾生講說法呢？』 又問溥首（P'u-shou，菩薩名）：『那些說法時執著于「我」的人，難道不是在製造二元對立嗎？』答：『假設，梵天！如果有所獲得，並且有所說，才會有聽者嗎？』 又問：『如來（Tathagata，佛的稱號）難道不講說法嗎？』答：『梵天！如來所說，則沒有二元對立。為什麼呢？因為如來沒有二元性，不製造二元對立。』 又問：『假設諸法沒有二元性，是誰製造了二元對立呢？』答：『眾生依賴於名相而執著于「我」，愚昧無知的凡夫便製造了二元對立，但這二元對立最終不是真實的二元，更何況無數的二元對立不是真實的二元？真際（Bhūta-koṭi，真實的邊際，指涅槃的境界）是沒有二元對立的，不製造二元對立。』 又問：『這沒有二元對立的狀態可以被認知嗎？』答：『梵天！假設可以被認知，那就成了二元對立。能夠認知這種無二之法的人，是瞭解教義的人。如來雖然說有至誠之法，但如如（Tathata，真如，事物的真實本性）者則沒有什麼可說的。為什麼呢？因為這法沒有文字。』 又問：『如來說法最終歸向何處？』答：『梵天！歸向無所歸向之處，這就是如來所說的法。』 又問：『如來說法難道不歸向于泥洹（Nirvana，涅槃，解脫的狀態）嗎？』答：『梵天！這泥洹有歸向之處並且還會返回嗎？』 又問：『這泥洹沒有歸向之處也沒有返回嗎？』答：『是的，如來說法歸向無所歸向之處。』 又問：『聽』
【English Translation】 English version: Asked: 'Then, do you preach the Dharma?' Answered: 'Brahma! Can the Dharmata (the nature of Dharma) be spoken of as a differentiated duality?' Replied: 'No.' Again asked: 'Then, does the Dharmata not encompass all Dharmas (all things and phenomena in the universe)?' Answered: 'It is so.' Replied: 'If so, Brahma! Dharmata has no duality, yet Dharmata encompasses all Dharmas, why then preach the Dharma to other beings?' Again asked P'u-shou (name of a Bodhisattva): 'Those who, when preaching the Dharma, cling to the notion of 'I', are they not creating duality?' Answered: 'Suppose, Brahma! If there is something attained, and something spoken, will there be listeners?' Again asked: 'Does the Tathagata (title of the Buddha) not preach the Dharma?' Answered: 'Brahma! What the Tathagata speaks has no duality. Why? Because the Tathagata has no duality and does not create duality.' Again asked: 'Suppose all Dharmas have no duality, who creates duality?' Answered: 'Beings rely on names and cling to 'I', ignorant ordinary people then create duality, but this duality is ultimately not a true duality, let alone countless dualities not being true dualities? The Bhūta-koṭi (the limit of reality, referring to the state of Nirvana) has no duality and does not create duality.' Again asked: 'Can this state of non-duality be known?' Answered: 'Brahma! Suppose it can be known, then it becomes duality. The one who can know this non-dual Dharma is the one who understands the teachings. Although the Tathagata speaks of the Dharma of utmost sincerity, the Tathata (suchness, the true nature of things) has nothing to say. Why? Because this Dharma has no words.' Again asked: 'Where does the Tathagata's preaching of the Dharma ultimately lead?' Answered: 'Brahma! It leads to nowhere to lead to, that is the Dharma preached by the Tathagata.' Again asked: 'Does the Tathagata's preaching of the Dharma not lead to Nirvana (the state of liberation)?' Answered: 'Brahma! Does this Nirvana have a place to lead to and also return from?' Again asked: 'Does this Nirvana have no place to lead to and no return?' Answered: 'Yes, the Tathagata's preaching of the Dharma leads to nowhere to lead to.' Again asked: 'Listen'
者云何？」答曰：「心等之故。」
又問：「云何心等？」答曰：「如無言教，亦無所聞。」
又問：「如來說法，聽者何謂？」答曰：「假於法性，無所聞者。」
又問：「當何因由曉了法乎？」答曰：「能分別者，則不諍訟。」
又問：「云何比丘喜諍訟乎？」
答曰：「斯者如應，此不如應，是為諍訟；斯有因緣，此無因緣，是為諍訟；斯為欲塵，此為結恨，是為諍訟；斯為善事，此不善事，是為諍訟；斯為奉戒，此為犯禁，是為諍訟；斯當奉行，此宜舍離，是為諍訟；斯有所獲，此為時節，是為諍訟。」又謂梵天：「有名無名，興于有數合會之事，是皆名曰為諍訟事。如來說法無有諍訟，無有漏失，無有異行，無眾訟理，則為沙門。沙門無慾，平等色像。」
又問：「何謂比丘奉如來教？如佛所言。」答曰：「假使，梵天！遭諸驅逐而見教誡不以為患，順如所教而不放逸，不在二慧則順言教，設貪眾求入不以惑則順言教，不諍所志則順言教，若護法者則順言教，不亂正辭則順言教。」
又問：「何謂比丘護正法乎？」答曰：「假使普行而不亂者則護正法，不違法性則護正法。」
又問：「何謂比丘親近如來順教行諦？」答曰：「設使比丘而於諸法不遠不近
【現代漢語翻譯】 現代漢語譯本 問：『這是什麼意思？』答：『因為心是平等的。』 又問：『怎樣算是心平等？』答：『就像沒有言語的教導，也沒有聽聞的對象。』 又問：『如來說法，聽法的人又是什麼呢？』答：『借用法性的空性，沒有什麼可聽聞的。』 又問：『應當通過什麼因緣來理解佛法呢？』答：『能夠分別的人，就不會爭論。』 又問：『為什麼比丘會喜歡爭論呢？』 答：『這個如法，那個不如法，這就是爭論；這個有因緣，那個沒有因緣，這就是爭論；這個是貪慾的塵垢，那個是結下的怨恨，這就是爭論；這個是善事，那個是不善事，這就是爭論；這個是奉行戒律，那個是違犯禁令，這就是爭論；這個應當奉行，那個應該捨棄，這就是爭論；這個有所獲得，那個是時節因緣，這就是爭論。』又對梵天（Brahma，印度教的創造之神）說：『有名和無名，興起于有數量的聚合之事，這些都叫做爭論之事。如來說法沒有爭論，沒有遺漏，沒有不同的行為，沒有眾多的爭訟之理，這樣才是沙門（Śrāmaṇa，佛教修行者）。沙門沒有慾望，平等看待一切色相。』 又問：『什麼叫做比丘奉行如來的教導？就像佛所說的那樣。』答：『假設，梵天！遇到各種驅逐而見到教誡不以為患，順從如來所教導的而不放逸，不執著于兩種智慧（二慧）就順從瞭如來的教導，即使貪求大眾的供養也不被迷惑就順從瞭如來的教導，不爭論自己的主張就順從瞭如來的教導，如果守護佛法就順從瞭如來的教導，不擾亂正確的言辭就順從瞭如來的教導。』 又問：『什麼叫做比丘守護正法呢？』答：『假設普遍地實行而不混亂，這就是守護正法，不違背法性，這就是守護正法。』 又問：『什麼叫做比丘親近如來，順從教導，奉行真諦呢？』答：『假設比丘對於諸法不遠不近』
【English Translation】 English version Question: 'What does this mean?' Answer: 'Because the mind is equal.' Question: 'How is the mind equal?' Answer: 'It is like there is no teaching through words, and there is nothing to be heard.' Question: 'When the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) preaches the Dharma (法，Dharma, the teachings of the Buddha), what is the listener?' Answer: 'Relying on the nature of Dharma, there is nothing to be heard.' Question: 'Through what causes and conditions should one understand the Dharma?' Answer: 'Those who can discriminate will not quarrel.' Question: 'Why do monks (比丘，bhikkhu) like to quarrel?' Answer: 'This is in accordance, this is not in accordance, this is a quarrel; this has a cause, this has no cause, this is a quarrel; this is the dust of desire, this is the knot of hatred, this is a quarrel; this is a good deed, this is not a good deed, this is a quarrel; this is upholding the precepts, this is violating the prohibitions, this is a quarrel; this should be practiced, this should be abandoned, this is a quarrel; this has been gained, this is the time, this is a quarrel.' Furthermore, he said to Brahma (梵天，Brahma, the creator god in Hinduism): 'Name and no-name arise from the events of numbered gatherings; all of these are called quarrels. The Tathagata's teaching has no quarrels, no omissions, no different practices, no reasons for many disputes; this is a Śrāmaṇa (沙門，Śrāmaṇa, a Buddhist practitioner). A Śrāmaṇa has no desires and regards all forms equally.' Question: 'What does it mean for a monk to follow the Tathagata's teachings? As the Buddha said.' Answer: 'Suppose, Brahma! Encountering all kinds of expulsions and seeing the teachings without being troubled, following what the Tathagata teaches without being negligent, not being attached to the two kinds of wisdom (二慧) is following the teachings, even if one greedily seeks offerings from the masses without being deluded, one is following the teachings, not arguing about one's own opinions is following the teachings, if one protects the Dharma, one is following the teachings, not disturbing the correct words is following the teachings.' Question: 'What does it mean for a monk to protect the True Dharma?' Answer: 'Suppose one practices universally without confusion, this is protecting the True Dharma, not violating the nature of Dharma, this is protecting the True Dharma.' Question: 'What does it mean for a monk to be close to the Tathagata, follow the teachings, and practice the truth?' Answer: 'Suppose a monk is neither far nor near to all dharmas.'
亦無所見，是比丘者則親如來、奉順教也，為次第行。」
又問：「云何比丘奉事如來而侍從乎？」答曰：「梵天！設使比丘身無所造亦無所行，無言無意，則奉如來，為侍從也。」
又問：「何謂供養如來？」答曰：「其不衣食，恭敬承順者也。」
又問：「誰為見如來耶？」答曰：「其無肉眼，亦無天眼，亦無慧眼，無所猗者也。」
又問：「誰見法乎？」答曰：「其不滅盡緣起者也。」
又問：「誰為睹見緣起者乎？」答曰：「其有平等不見起者也。若使平等不復起者，則無所生。」
又問：「誰為逮神通者？」答曰：「其不起漏，亦無所滅者。」
又問：「誰為學如來所學？」答曰：「其無所造，若無所起，無所舍者。」
又問：「何謂獲致平等？」答曰：「于諸三界皆無所逮也。」
又問：「何謂善開化乎？」答曰：「于諸法所有無所著也。」
又問：「何謂為安乎？」答曰：「無吾我者也。」
又問：「誰為脫乎？」答曰：「不為諸縛之所繫綴者也。」
又問：「誰為度耶？」答曰：「不處生死，不滅度者也。」
又問：「漏盡比丘，為何所盡？」答曰：「梵天！于諸所盡而無所盡，其諸漏者則無有本；了知無本，此
【現代漢語翻譯】 現代漢語譯本： 『亦無所見，是比丘（bhiksu，佛教術語，指男性出家人）者則親如來（Tathagata，如來，佛的稱號之一）、奉順教也，為次第行。』 又問：『云何比丘奉事如來而侍從乎？』答曰：『梵天（Brahma，印度教神祇，此處為對話者稱謂）！設使比丘身無所造亦無所行，無言無意，則奉如來，為侍從也。』 又問：『何謂供養如來？』答曰：『其不衣食，恭敬承順者也。』 又問：『誰為見如來耶？』答曰：『其無肉眼，亦無天眼，亦無慧眼，無所猗者也。』 又問：『誰見法乎？』答曰：『其不滅盡緣起（pratītyasamutpāda，佛教基本理論，指一切事物都是互相依存、相互聯繫而產生的）者也。』 又問：『誰為睹見緣起者乎？』答曰：『其有平等不見起者也。若使平等不復起者，則無所生。』 又問：『誰為逮神通者？』答曰：『其不起漏（āsrava，佛教術語，指煩惱），亦無所滅者。』 又問：『誰為學如來所學？』答曰：『其無所造，若無所起，無所舍者。』 又問：『何謂獲致平等？』答曰：『于諸三界（trayo dhātava，佛教宇宙觀，指欲界、色界、無色界）皆無所逮也。』 又問：『何謂善開化乎？』答曰：『于諸法所有無所著也。』 又問：『何謂為安乎？』答曰：『無吾我者也。』 又問：『誰為脫乎？』答曰：『不為諸縛之所繫綴者也。』 又問：『誰為度耶？』答曰：『不處生死，不滅度者也。』 又問：『漏盡比丘，為何所盡？』答曰：『梵天！于諸所盡而無所盡，其諸漏者則無有本；了知無本，此』
【English Translation】 English version: 'Also, having no perception, that bhiksu (bhiksu, Buddhist term for a male monastic) is close to the Tathagata (Tathagata, one of the titles of the Buddha), follows the teachings, and practices in due order.' Again asked: 'How does a bhiksu serve the Tathagata and attend upon him?' Answered: 'Brahma (Brahma, a Hindu deity, used here as a form of address)! If a bhiksu neither creates nor acts with the body, has no speech or intention, then he serves the Tathagata and attends upon him.' Again asked: 'What is offering to the Tathagata?' Answered: 'It is to be without clothing or food, and to be respectful and obedient.' Again asked: 'Who sees the Tathagata?' Answered: 'It is one who has neither the physical eye, nor the heavenly eye, nor the eye of wisdom, and is unattached to anything.' Again asked: 'Who sees the Dharma?' Answered: 'It is one who does not extinguish dependent origination (pratītyasamutpāda, a fundamental Buddhist theory referring to the interdependence and interconnectedness of all things).' Again asked: 'Who beholds dependent origination?' Answered: 'It is one who has equality and does not see arising. If equality no longer arises, then there is no birth.' Again asked: 'Who attains supernatural powers?' Answered: 'It is one who neither generates outflows (āsrava, Buddhist term for defilements) nor extinguishes anything.' Again asked: 'Who learns what the Tathagata learns?' Answered: 'It is one who neither creates, nor arises, nor abandons anything.' Again asked: 'What is attaining equality?' Answered: 'It is to grasp nothing in the three realms (trayo dhātava, Buddhist cosmology referring to the desire realm, the form realm, and the formless realm).' Again asked: 'What is skillful conversion?' Answered: 'It is to have no attachment to anything that exists in all dharmas.' Again asked: 'What is peace?' Answered: 'It is the absence of self and ego.' Again asked: 'Who is liberated?' Answered: 'It is one who is not bound by any fetters.' Again asked: 'Who is delivered?' Answered: 'It is one who neither dwells in birth and death nor attains extinction.' Again asked: 'What does a bhiksu who has exhausted the outflows exhaust?' Answered: 'Brahma! In all that is exhausted, there is nothing exhausted; the outflows have no root; understanding that there is no root, this'
名漏盡。」
又問：「何謂誠諦，蠲諸言辭？」答曰：「其能分別解諸難者。」
又問：「誰為成道？」答曰：「愚戇凡夫乃成為道，亦不懷來，于賢聖事無所歸趣，曉了一切終始者也。」
又問：「其誠諦者，當以何見？」答曰：「其誠諦者則無有見。所以者何？其習所見則為虛妄，無所觀者為誠諦見。」
又問：「何所觀者為誠諦見？」答曰：「於一切見而無所睹，則為諦見。」
又問：「其誠諦者當於何求？」答曰：「當於四顛倒中求。」
又問：「何故說斯，為何謂耶？」答曰：「四顛倒者，推其本末彼不永存，亦無有安亦無吾我，無有嚴凈及與實事。其無常者非常亦然，其無安者非安亦然，其無身者非身亦然，其無空者非空亦然。又若，梵天！於一切法無所樂者為求聖諦，其求真諦則不知苦，便不斷習，不造盡證，不念由道。」
又問：「當以何便念由道乎？」答曰：「無念造行無不造行，除於二事，于道無道而求道者，於一切法而不可得，斯乃名曰為由道耳。若於由道，無所起者無所不起，亦無所斷無所不斷，無有生死亦無滅度。所以者何？亦無有起無有不起，則為名曰賢聖之道。」
爾時，梵志大姓之子名曰普行，問溥首曰：「何謂清信士，而歸命
【現代漢語翻譯】 現代漢語譯本 又問：『什麼叫做漏盡？』答道：『就是沒有遺漏。』 又問：『什麼叫做誠諦，去除一切言辭？』答道：『就是能夠分別解答各種難題的人。』 又問：『誰能成就正道？』答道：『愚笨的凡夫才能成就正道，他們不執著于任何事物，對於賢聖之事也沒有任何歸屬，通曉一切事物的始終。』 又問：『對於誠諦，應當如何看待？』答道：『對於誠諦，實際上是沒有任何看待的方式的。為什麼呢？因為執著于所見就會陷入虛妄，不執著于任何觀點的才是真正的誠諦之見。』 又問：『什麼是不執著于任何觀點的誠諦之見？』答道：『對於一切觀點都不執著，沒有任何偏見，這就是誠諦之見。』 又問：『誠諦應當在哪裡尋求？』答道：『應當在四種顛倒之中尋求。』 又問：『為什麼這麼說，這是什麼意思呢？』答道：『四種顛倒，追究其根本，它們並非永恒存在，也沒有安穩，沒有自我，沒有莊嚴清凈以及真實的事物。無常的並非真正無常，無安穩的並非真正無安穩，無自我的並非真正無自我，無空性的並非真正無空性。還有，梵天（Brahmā）！對於一切法都不執著的人，才能尋求到聖諦，如果尋求真諦卻不知苦，就不能斷除習氣，不能證得寂滅，不能通過正道。』 又問：『應當如何才能通過正道呢？』答道：『既不執著于造作，也不執著于不造作，去除這兩種執著，在有道和無道之間尋求正道，對於一切法都不可得，這才能稱之為通過正道。如果對於正道，既沒有生起也沒有不生起，既沒有斷滅也沒有不斷滅，既沒有生死也沒有滅度。為什麼呢？因為既沒有生起也沒有不生起，這才能稱之為賢聖之道。』 當時，梵志（Brahmin）大姓之子，名叫普行（Pu Xing），問溥首（Pu Shou）說：『什麼叫做清信士，而歸命？』
【English Translation】 English version Again he asked: 'What is called the exhaustion of outflows?' He replied: 'It is called that which has no omissions.' Again he asked: 'What is called truthfulness, eliminating all words?' He replied: 'It is the ability to separately resolve all difficulties.' Again he asked: 'Who attains enlightenment?' He replied: 'Foolish and dull ordinary people attain the Way; they do not harbor attachments, have no inclination towards the affairs of the wise and holy, and understand the beginning and end of all things.' Again he asked: 'How should one view truthfulness?' He replied: 'Truthfulness has no view. Why? Because clinging to what is seen is false, and seeing nothing is the true view of truthfulness.' Again he asked: 'What is the truthful view that sees nothing?' He replied: 'To see everything without clinging to any particular view is the true view.' Again he asked: 'Where should one seek truthfulness?' He replied: 'One should seek it in the four inversions.' Again he asked: 'Why do you say this, and what does it mean?' He replied: 'The four inversions, tracing their origin and end, are not eternal, have no peace, no self, no purity, and no reality. That which is impermanent is not truly impermanent, that which is without peace is not truly without peace, that which is without self is not truly without self, and that which is without emptiness is not truly without emptiness. Furthermore, O Brahmā (梵天)! One who has no attachment to all dharmas seeks the noble truth; if one seeks the true reality but does not know suffering, one cannot cut off habits, cannot realize cessation, and cannot contemplate the path.' Again he asked: 'How should one contemplate the path?' He replied: 'Neither clinging to action nor clinging to non-action, removing these two, seeking the path between path and no-path, finding nothing obtainable in all dharmas, this is called following the path. If, regarding the path, there is neither arising nor non-arising, neither cessation nor non-cessation, neither birth nor death nor extinction, why? Because there is neither arising nor non-arising, this is called the path of the wise and holy.' At that time, a son of a Brahmin (梵志) of a great clan, named Pu Xing (普行), asked Pu Shou (溥首): 'What is called a pure believer, who takes refuge?'
佛歸命法歸命眾？」
答曰：「設族姓子不興二見，斯清信士則歸命佛，應歸命法及與聖眾，不自見身不睹他人，亦不見佛不自覿己，亦不見法則不覿己，不見聖眾則不覿己，不興諸見，則清信士為歸命佛及法聖眾。
「設清信士不入志慕如來之色，亦不志於痛癢行識，亦無造行亦無所知，志趣如來，是則名曰歸命于佛。而於諸法無所想念，而於諸法無所同像亦無比類，是則名曰為歸命法。于諸有形而無所猗，亦不志樂於有形者，亦不志樂於無形者，是名曰歸命聖眾。若清信士不得於佛，亦不得法及與聖眾，則為歸命佛法聖眾。」
普行菩薩又而問曰：「假使菩薩志求佛道，為奚所祈？」答曰：「則為所空。所以者何？道等如空。」
又問：「云何菩薩謂求道者？」答曰：「設使菩薩，於一切求而無所求，了知諸法，已知諸法則了眾生，是為菩薩志祈佛道。」
於是，普行菩薩白世尊曰：「唯然，大聖！何故菩薩名為菩薩？」
佛告族姓子：「假使菩薩，睹邪見類興發愍哀，而為分別正見之事，誘進眾生使入正道，是故菩薩為菩薩也。所以者何？其菩薩者亦無有御亦無不御，為眾生故而心發願，為若干種墮于邪見眾生之故而建志願。故族姓子！菩薩為墮邪見眾生，而發愍哀建立
【現代漢語翻譯】 現代漢語譯本 佛歸命佛，歸命法，歸命僧嗎？ 回答說：『如果善男子不生起二元對立的見解，那麼這位清凈的信士就是歸命于佛，應當歸命於法以及聖眾。他不執著于自身，不關注他人，也不執著于佛。他不執著于自身，也不執著於法，不執著于自身，也不執著于聖眾，不生起各種見解，那麼這位清凈的信士就是歸命于佛、法、聖眾。』 『如果清凈的信士不執著于如來的色（rū lái zhī sè，指如來的色身，即物質形態），也不執著于受、想、行、識（shòu xiǎng xíng shí，指五蘊中的后四蘊，即感受、思想、行為和意識），沒有造作的行為，也沒有所知，只是志向于如來，這就叫做歸命于佛。對於諸法沒有想念，對於諸法沒有相同的形象，也沒有可以比擬的類別，這就叫做歸命於法。對於一切有形的事物沒有依賴，也不執著于喜歡有形的事物，也不執著于喜歡無形的事物，這就叫做歸命聖眾。如果清凈的信士不能得到佛，也不能得到法以及聖眾，那就是歸命于佛、法、聖眾。』 普行菩薩又問：『假使菩薩立志追求佛道，應該祈求什麼？』回答說：『應該祈求空。為什麼呢？因為道等同於空。』 又問：『怎樣的菩薩才算是追求道的人呢？』回答說：『如果菩薩對於一切追求而無所求，瞭解諸法，已經瞭解諸法，也就瞭解了眾生，這樣的菩薩就是立志祈求佛道。』 於是，普行菩薩對世尊說：『是的，大聖！為什麼菩薩被稱為菩薩呢？』 佛告訴善男子：『如果菩薩看到持有邪見的眾生，生起憐憫和哀傷，為他們分辨什麼是正見，引導眾生進入正道，所以菩薩被稱為菩薩。為什麼呢？因為菩薩既沒有控制，也沒有不控制，爲了眾生的緣故而發心立愿，爲了各種墮入邪見的眾生的緣故而建立志愿。所以，善男子！菩薩爲了墮入邪見的眾生，而發起憐憫和哀傷，建立……』
【English Translation】 English version 『Does one take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha?』 The answer is: 『If a virtuous man does not give rise to dualistic views, then this pure believer takes refuge in the Buddha, and should take refuge in the Dharma and the Holy Sangha. He does not see himself, does not behold others, nor does he see the Buddha. He does not perceive himself, nor does he perceive the Dharma. He does not perceive himself, nor does he perceive the Holy Sangha. If he does not give rise to various views, then this pure believer takes refuge in the Buddha, the Dharma, and the Holy Sangha.』 『If a pure believer does not cling to the form (rū lái zhī sè, referring to the physical form of the Tathagata) of the Tathagata, nor does he cling to feeling, perception, volition, and consciousness (shòu xiǎng xíng shí, referring to the last four of the five skandhas, namely feeling, thought, action, and consciousness), has no contrived actions, and has no knowledge, but aspires to the Tathagata, this is called taking refuge in the Buddha. He has no thoughts about the dharmas, has no similar images or comparable categories for the dharmas, this is called taking refuge in the Dharma. He does not rely on any form, nor does he cling to the pleasure of form, nor does he cling to the pleasure of formlessness, this is called taking refuge in the Holy Sangha. If a pure believer cannot attain the Buddha, nor can he attain the Dharma and the Holy Sangha, then he takes refuge in the Buddha, the Dharma, and the Holy Sangha.』 The Bodhisattva Puxing (Pǔ xíng pú sà) further asked: 『If a Bodhisattva aspires to seek the Buddha's path, what should he pray for?』 The answer is: 『He should pray for emptiness. Why? Because the path is equal to emptiness.』 He also asked: 『What kind of Bodhisattva is considered a seeker of the path?』 The answer is: 『If a Bodhisattva seeks everything without seeking anything, understands all dharmas, and having understood all dharmas, also understands all beings, this Bodhisattva aspires to pray for the Buddha's path.』 Then, the Bodhisattva Puxing (Pǔ xíng pú sà) said to the World Honored One: 『Yes, Great Sage! Why is a Bodhisattva called a Bodhisattva?』 The Buddha told the virtuous man: 『If a Bodhisattva sees beings holding wrong views, he generates compassion and sorrow, distinguishes for them what is right view, and guides beings to enter the right path, therefore a Bodhisattva is called a Bodhisattva. Why? Because the Bodhisattva neither controls nor does not control, he makes vows for the sake of beings, and establishes vows for the sake of various beings who have fallen into wrong views. Therefore, virtuous man! The Bodhisattva generates compassion and sorrow for beings who have fallen into wrong views, and establishes...』
道志，故為菩薩也。」
於是，道意菩薩白世尊曰：「我各志樂所名菩薩。」
佛告曰：「若欲樂者可說之耳。」
道意白佛：「譬如世間男子女人，晝夜精進奉八關齋，無所毀失亦不缺戒，如是，大聖！行菩薩者，從初發意未成正覺，常八關齋，是故名曰為菩薩也。」
堅意菩薩曰：「假使菩薩堅固之性行慈具足，是故名曰為菩薩也。」
度人菩薩曰：「譬若如船，又如橋樑，若有人來悉過度之，不以勤勞，亦無想念，其有喻心如是行者，是故名曰為菩薩也。」
棄惡菩薩曰：「假使菩薩適能等立於佛土者，則能蠲除一切眾惡，斯則名曰為菩薩也。」
光世音菩薩曰：「假使眾生適見菩薩，則得歸趣志於佛道，但察名號則得解脫，斯則名曰為菩薩也。」
得大勢菩薩曰：「舉腳經行三千大千佛之世界，一切魔宮悉為之動，是則名曰為菩薩也。」患厭菩薩曰：「假使江河沙劫，彼于晝夜慇勤精進，若十五日旦夕造行，若於一月，若十二月，若於一年，設若千年，億百千歲，乃有佛興。若復施與江河沙等諸如來，凈修梵行然後授決，則為眾生而發大哀，建立於道亦不想念，無有放逸亦無所疑心不懈厭，斯則名曰為菩薩也。」
導師菩薩曰：「假使眾生墮邪道者
【現代漢語翻譯】 現代漢語譯本 佛說：『道志（Dào Zhì），所以才稱為菩薩啊。』 於是，道意（Dào Yì）菩薩對世尊說：『我各自樂於所命名的菩薩。』 佛告訴他說：『如果想聽，可以講出來。』 道意對佛說：『譬如世間的男子女人，日夜精進奉行八關齋戒，沒有毀壞缺失，也沒有違犯戒律，像這樣，大聖！修行菩薩道的人，從最初發心到未成就正覺，常行八關齋戒，因此名為菩薩。』 堅意（Jiān Yì）菩薩說：『假使菩薩具有堅固的本性，修行慈悲具足，因此名為菩薩。』 度人（Dù Rén）菩薩說：『譬如船隻，又如橋樑，如果有人來，都讓他們渡過，不覺得勤勞，也沒有任何想法，像這樣用心修行的人，因此名為菩薩。』 棄惡（Qì È）菩薩說：『假使菩薩能夠平等地立足於佛土，就能消除一切眾惡，這就名為菩薩。』 光世音（Guāng Shì Yīn）菩薩說：『假使眾生只要見到菩薩，就能歸向佛道，只要聽到菩薩的名號就能得到解脫，這就名為菩薩。』 得大勢（Dé Dà Shì）菩薩說：『舉足行走，能使三千大千世界的魔宮都震動，這就名為菩薩。』 患厭（Huàn Yàn）菩薩說：『假使經過恒河沙數般的劫數，日夜慇勤精進，或者在每月十五日的早晚修行，或者一個月，或者十二個月，或者一年，甚至千年，億百千歲，才會有佛出世。如果再以恒河沙數般的供養來供養諸如來，清凈修行梵行然後得到授記，那麼就爲了眾生而發起大悲心，建立於菩提道上也不起任何念頭，沒有放逸，也沒有任何疑心，不懈怠厭倦，這就名為菩薩。』 導師（Dǎo Shī）菩薩說：『假使眾生墮入邪道，』
【English Translation】 English version The Buddha said, 'Dào Zhì, that is why they are called Bodhisattvas.' Then, Dào Yì Bodhisattva said to the World-Honored One, 'Each of us delights in the Bodhisattvas we have named.' The Buddha told him, 'If you wish to hear, you may speak of them.' Dào Yì said to the Buddha, 'For example, men and women in the world, day and night diligently observe the Eight Precepts, without breaking or violating them. Like this, Great Sage! Those who practice the Bodhisattva path, from the initial aspiration until they attain perfect enlightenment, constantly observe the Eight Precepts. Therefore, they are called Bodhisattvas.' Jiān Yì Bodhisattva said, 'If a Bodhisattva possesses a firm nature, practices loving-kindness and is complete, therefore they are called Bodhisattvas.' Dù Rén Bodhisattva said, 'It is like a boat, or like a bridge. If people come, they are all ferried across, without feeling weary or having any thoughts. Those who practice with such a mind, therefore they are called Bodhisattvas.' Qì È Bodhisattva said, 'If a Bodhisattva is able to stand equally in the Buddha-land, then they can eliminate all evil. This is called a Bodhisattva.' Guāng Shì Yīn Bodhisattva said, 'If sentient beings merely see a Bodhisattva, they will turn towards the Buddha path. Merely hearing the name will bring liberation. This is called a Bodhisattva.' Dé Dà Shì Bodhisattva said, 'Lifting a foot and walking, the palaces of all the demons in the three thousand great thousand worlds will shake. This is called a Bodhisattva.' Huàn Yàn Bodhisattva said, 'Suppose for as many kalpas as there are sands in the Ganges River, one diligently strives day and night, or practices in the morning and evening of the fifteenth day of each month, or for one month, or twelve months, or one year, or even for a thousand years, hundreds of thousands of years, then a Buddha will appear. If one then makes offerings to as many Tathagatas as there are sands in the Ganges River, purely cultivates Brahma-conduct, and then receives a prediction, then one generates great compassion for sentient beings, establishes them on the path, and has no thoughts, is without negligence, has no doubts, and is not weary or厭倦. This is called a Bodhisattva.' Dǎo Shī Bodhisattva said, 'If sentient beings fall into wrong paths,'
，為發大哀立之正道，不以戲逸有所悕望，斯則名曰為菩薩也。」
大山菩薩曰：「其于諸法等如大山而無想念，斯則名曰為菩薩也。」
鉤鎖菩薩曰：「其有所見亦不睹除一切塵勞，斯則名曰為菩薩也。」
勇心菩薩曰：「假使以心念一切法，而發忍辱無所增減，斯則名曰為菩薩也。」
欲師子變菩薩曰：「其無恐懼而無畏者，于深妙法降化諸外異學，斯則名曰為菩薩也。」
無念菩薩曰：「假使以心入於心者，而無有念亦無不念，斯則名曰為菩薩也。」
善潤天子曰：「假使生於諸天宮殿而無染污，亦不歸於離欲之法，斯則名曰為菩薩也。」
誠言菩薩曰：「假使轉行於至誠者，其言所入如審諦者亦無不諦，斯則名曰為菩薩也。」
愛敬菩薩曰：「一切見色悉如佛像，斯則名曰為菩薩也。」
常慘菩薩曰：「見於眾生沒於終始，一切諸樂而不興樂，我當度脫于眾生類，斯則名曰為菩薩也。」
莫能當菩薩曰：「唯然，世尊！不為欲魔之所危陷，斯則名曰為菩薩也。」
常笑喜根菩薩曰：「踴躍無量諸根欣悅，具足己愿所作已辦，斯則名曰為菩薩也。」
壞諸疑網菩薩曰：「其不離意亦無狐疑於一切法，斯則名曰為菩薩也。」
【現代漢語翻譯】 現代漢語譯本 為發起廣大的悲憫之心而建立正道，不以嬉戲放逸有所期望，這就叫做菩薩。
大山菩薩（Dashan Bodhisattva）說：『對於一切諸法，如同大山一樣不動搖，沒有妄想雜念，這就叫做菩薩。』
鉤鎖菩薩（Gousuo Bodhisattva）說：『所見之境，不執著于去除一切塵世煩惱，這就叫做菩薩。』
勇心菩薩（Yongxin Bodhisattva）說：『即使以心念及一切法，而能發起忍辱之心，不增不減，這就叫做菩薩。』
欲師子變菩薩（Yushizibian Bodhisattva）說：『對於任何事物都沒有恐懼和畏懼，對於深奧微妙的佛法，能降伏教化各種外道異學，這就叫做菩薩。』
無念菩薩（Wunian Bodhisattva）說：『即使以心入於心，而心中沒有念頭，也沒有不念頭，這就叫做菩薩。』
善潤天子（Shanrun Tianzi）說：『即使生於諸天宮殿，而沒有被染污，也不歸於遠離慾望的修行方法，這就叫做菩薩。』
誠言菩薩（Chengyan Bodhisattva）說：『即使行為至誠，所說之言如同真實不虛，沒有不真實的，這就叫做菩薩。』
愛敬菩薩（Aijing Bodhisattva）說：『一切所見之色，都如同佛像一般，這就叫做菩薩。』
常慘菩薩（Changcan Bodhisattva）說：『見到眾生沉沒于生死輪迴，對於一切世俗的快樂都不生起興趣，心中想著我應當度脫這些眾生，這就叫做菩薩。』
莫能當菩薩（Monengdang Bodhisattva）說：『是的，世尊！不被慾望之魔所迷惑和危及，這就叫做菩薩。』
常笑喜根菩薩（Changxiaoxigen Bodhisattva）說：『踴躍歡喜，各種感官都感到欣悅，具足了自己所發的愿，所要做的事情都已經完成，這就叫做菩薩。』
壞諸疑網菩薩（Huaizhuyi Wang Bodhisattva）說：『心中不離正念，對於一切法都沒有疑惑，這就叫做菩薩。』
【English Translation】 English version To establish the right path for generating great compassion, without indulging in frivolous pursuits or harboring expectations, this is called a Bodhisattva.
Dashan Bodhisattva said: 'Regarding all dharmas, being as unmoving as a great mountain and free from thoughts, this is called a Bodhisattva.'
Gousuo Bodhisattva said: 'In what is seen, not clinging to the removal of all worldly afflictions, this is called a Bodhisattva.'
Yongxin Bodhisattva said: 'Even if contemplating all dharmas with the mind, generating forbearance without increase or decrease, this is called a Bodhisattva.'
Yushizibian Bodhisattva said: 'Being without fear or dread, subduing and transforming various heretical teachings with profound and subtle Dharma, this is called a Bodhisattva.'
Wunian Bodhisattva said: 'Even if entering the mind with the mind, being without thought and without non-thought, this is called a Bodhisattva.'
Shanrun Tianzi said: 'Even if born in the palaces of the heavens, being without defilement and not returning to the methods of detachment from desire, this is called a Bodhisattva.'
Chengyan Bodhisattva said: 'Even if acting with utmost sincerity, one's words are as true as verified facts, without falsehood, this is called a Bodhisattva.'
Aijing Bodhisattva said: 'Seeing all forms as if they were images of the Buddha, this is called a Bodhisattva.'
Changcan Bodhisattva said: 'Seeing beings submerged in the cycle of birth and death, not taking pleasure in any worldly joys, thinking, "I shall liberate these beings," this is called a Bodhisattva.'
Monengdang Bodhisattva said: 'Yes, World Honored One! Not being endangered or ensnared by the demons of desire, this is called a Bodhisattva.'
Changxiaoxigen Bodhisattva said: 'Leaping with joy, all senses delighted, fulfilling one's vows and accomplishing what needs to be done, this is called a Bodhisattva.'
Huaizhuyi Wang Bodhisattva said: 'Not departing from right mindfulness, and having no doubt about all dharmas, this is called a Bodhisattva.'
師子童女曰：「其無女法無男子法，而能示現若干種形開化眾生，斯則名曰為菩薩也。」
寶女曰：「不以珍寶而有所樂，唯樂三寶佛法聖眾，斯則名曰為菩薩也。」
離憂施清信士曰：「設無顛倒亦無迷惑，菩薩于道於一切法而無所得，亦無所起亦無所滅，斯則名曰為菩薩也。」
賢護長者曰：「設使菩薩假以名號，導御眾生至於佛道，斯則名曰為菩薩也。」
寶月童女曰：「假使常遵童真梵行，所施平等，無所想念而不習欲，何況志求于財富乎？斯則名曰為菩薩也。」
香花菩薩曰：「如忉利天子，而以戒香勛涂己形，為菩薩者無異香流，唯以戒禁之法香也，斯則名曰為菩薩也。」
造樂菩薩曰：「其不志樂於異法者，唯志三法奉侍于佛，講說經法教化眾生，斯則名曰為菩薩也。」
持心梵天曰：「假使菩薩不志於法，亦不慕于諸佛訓典，欽尚光明而入趣者，斯則名曰為菩薩也。」
慈氏菩薩曰：「假使菩薩睹見眾生，行慈三昧得齊眾生，斯則名曰為菩薩也。」
溥首童真曰：「假使菩薩說一切法，亦無所說亦無法想，亦不興發諸法之念，斯則名曰為菩薩也。」
明網菩薩曰：「假使菩薩所有光明滅諸欲塵，斯則名曰為菩薩也。」
普花菩
【現代漢語翻譯】 現代漢語譯本 師子童女說：『不具有女性的特徵，也不具有男性的特徵，卻能夠示現各種各樣的形象來開導和化解眾生，這就叫做菩薩。』 寶女說：『不因為珍貴的寶物而感到快樂，只以佛、法、僧三寶為樂，這就叫做菩薩。』 離憂施清信士說：『假設沒有顛倒的見解，也沒有迷惑的狀態，菩薩對於佛道和一切法都沒有執著，既不產生也不消滅，這就叫做菩薩。』 賢護長者說：『假設菩薩假借名號，引導眾生到達成佛的道路，這就叫做菩薩。』 寶月童女說：『假設菩薩經常遵守童真梵行（celibacy），所施捨的平等，沒有妄想和雜念，不貪戀慾望，更何況是追求財富呢？這就叫做菩薩。』 香花菩薩說：『如同忉利天（Trayastrimsa Heaven）的天人，用戒律的香氣塗抹自己的身體，作為菩薩，沒有其他的香氣流動，只有戒律的香氣，這就叫做菩薩。』 造樂菩薩說：『不追求其他法門的快樂，只追求三法（佛、法、僧）的快樂，奉侍佛，講說經法，教化眾生，這就叫做菩薩。』 持心梵天說：『假設菩薩不執著於法，也不羨慕諸佛的訓誡和典籍，欽佩和嚮往光明而進入佛道，這就叫做菩薩。』 慈氏菩薩（Maitreya Bodhisattva）說：『假設菩薩看到眾生，以慈悲的三昧（samadhi）對待眾生，與眾生平等，這就叫做菩薩。』 溥首童真說：『假設菩薩宣說一切法，但實際上又好像什麼都沒說，心中也沒有法的概念，也不產生對諸法的執念，這就叫做菩薩。』 明網菩薩說：『假設菩薩所發出的光明能夠熄滅各種慾望的塵埃，這就叫做菩薩。』 普花菩薩
【English Translation】 English version The Lioness Child said: 'One who is without the characteristics of a woman or a man, yet can manifest in various forms to enlighten beings, is called a Bodhisattva.' The Jewel Girl said: 'One who does not find joy in precious jewels, but only delights in the Three Jewels (Buddha, Dharma, Sangha), is called a Bodhisattva.' The Layman Free from Sorrow and Giving Pure Faith said: 'Assuming there is no inverted view nor delusion, a Bodhisattva has no attainment in the path or in all dharmas, neither arising nor ceasing, is called a Bodhisattva.' The Elder Worthy Protector said: 'If a Bodhisattva uses names and titles to guide beings to the path of Buddhahood, that is called a Bodhisattva.' The Jewel Moon Girl said: 'If one constantly adheres to pure conduct as a celibate, gives equally, without thoughts or attachments, and does not indulge in desires, how much less would one seek wealth? That is called a Bodhisattva.' The Fragrant Flower Bodhisattva said: 'Like the gods of the Trayastrimsa Heaven (忉利天), who anoint themselves with the fragrance of precepts, for a Bodhisattva, there is no other fragrance flowing, only the fragrance of the precepts and discipline. That is called a Bodhisattva.' The Joy-Creating Bodhisattva said: 'One who does not aspire to joy in other dharmas, but only aspires to the joy of the Three Jewels (佛法聖眾), serving the Buddha, expounding the sutras, and teaching beings, is called a Bodhisattva.' The Mind-Holding Brahma said: 'If a Bodhisattva does not cling to dharmas, nor admire the teachings and scriptures of the Buddhas, but reveres and enters into the light, that is called a Bodhisattva.' The Maitreya Bodhisattva (慈氏菩薩) said: 'If a Bodhisattva sees beings and treats them with the samadhi (三昧) of loving-kindness, being equal to all beings, that is called a Bodhisattva.' The Universally First Pure Youth said: 'If a Bodhisattva speaks of all dharmas, yet it is as if nothing is said, and there is no concept of dharma in the mind, nor does one generate thoughts of dharmas, that is called a Bodhisattva.' The Bright Net Bodhisattva said: 'If the light emitted by a Bodhisattva extinguishes the dust of all desires, that is called a Bodhisattva.' The Universal Flower Bodhisattva
薩曰：「在於十方諸佛國土，見諸如來猶如眾華，斯則名曰為菩薩也。」如是諸菩薩，各各辯現陳唱本志。
於是，世尊告普行菩薩：「假使菩薩為諸眾生忍眾惱患，則無忘失一切德本，而不棄捨眾生之類，斯則名曰為菩薩也。」
持心梵天所問經卷第二 大正藏第 15 冊 No. 0585 持心梵天所問經
持心梵天所問經卷第三
西晉月氏三藏竺法護譯
論寂品第八
爾時，持心梵天謂普行菩薩曰：「族姓子！仁者以何行為行？」答曰：「其所行者，一切有為悉無所有，而隨眾生所著行者。」
又問：「一切眾生所有爲著行者，何謂為眾生行？」答曰：「從諸如來之所行也。」
又問：「計諸如來為何所行，而以為行？」答曰：「一切永空而以為行。」
又問：「一切愚癡凡夫諸所行者，又諸如來之所行者亦如是乎？設如斯者，何謂如來之境界耶？」答曰：「仁欲使空有別異乎？」報曰：「不也。」
答曰：「云何？世尊不云諸法空乎？」報曰：「如是。」
答曰：「以是之故，一切諸法無有差別。又此所行，而無有相。梵天當知，如來不處諸法為若干也。」
於是持心梵天問普首曰：「所謂行者，所行為何？」答曰：「行
【現代漢語翻譯】 現代漢語譯本 薩（Sā）曰：『在於十方諸佛國土，見諸如來猶如眾華，這便稱作菩薩。』 如此這般的菩薩，各自辯才顯現，陳述本來的志願。
於是，世尊告訴普行菩薩：『假使菩薩爲了眾生忍受各種惱人的苦患，就不會忘失一切功德的根本，並且不拋棄眾生，這便稱作菩薩。』
持心梵天所問經卷第二 大正藏第 15 冊 No. 0585 持心梵天所問經
持心梵天所問經卷第三
西晉月氏三藏竺法護譯
論寂品第八
爾時，持心梵天對普行菩薩說：『族姓子！仁者以何種行為修行？』 答道：『我所修行的，是一切有為法都空無所有，而隨著眾生所執著的去修行。』
又問：『一切眾生所有執著的行為，稱作眾生的行為，那什麼是眾生的行為呢？』 答道：『是從諸如來那裡學來的行為。』
又問：『認為諸如來是以什麼行為作為修行呢？』 答道：『以一切皆空作為修行。』
又問：『一切愚癡凡夫所修行的，和諸如來所修行的也是一樣的嗎？如果像這樣，那又如何稱作如來的境界呢？』 答道：『您想要使空和有有所區別嗎？』 回答說：『不是的。』
答道：『那麼，世尊不是說過諸法皆空嗎？』 回答說：『是的。』
答道：『因此，一切諸法沒有差別。而且這種修行，是沒有形相的。梵天應當知道，如來不把諸法看作是若干種不同的東西。』
於是持心梵天問普首說：『所謂修行，所修的行為是什麼？』 答道：『行』
【English Translation】 English version Sā said, 'Being in the Buddha lands of the ten directions, seeing all the Tathagatas like numerous flowers, this is called a Bodhisattva.' Such Bodhisattvas, each displaying their eloquence, declared their original vows.
Then, the World Honored One told Universal Practice Bodhisattva, 'If a Bodhisattva endures all kinds of afflictions for the sake of sentient beings, they will not forget the root of all virtues and will not abandon sentient beings. This is called a Bodhisattva.'
The Sutra of Questions by the Brahma Citta-dhāra, Volume Two Taisho Tripitaka Volume 15, No. 0585 The Sutra of Questions by the Brahma Citta-dhāra
The Sutra of Questions by the Brahma Citta-dhāra, Volume Three
Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi (Western Jin Dynasty)
Chapter Eight on Quiescence
At that time, the Brahma Citta-dhāra said to Universal Practice Bodhisattva, 'Son of a good family! What kind of practice do you practice?' He replied, 'What I practice is that all conditioned phenomena are empty and without substance, and I practice according to what sentient beings are attached to.'
He further asked, 'All the attached practices of sentient beings are called the practices of sentient beings. Then what are the practices of sentient beings?' He replied, 'They are the practices learned from all the Tathagatas.'
He further asked, 'What do you consider the practice of all the Tathagatas to be?' He replied, 'Taking everything as eternally empty as practice.'
He further asked, 'Are the practices of all ignorant ordinary people the same as the practices of all the Tathagatas? If so, then what is called the realm of the Tathagata?' He replied, 'Do you want to differentiate between emptiness and existence?' He replied, 'No.'
He replied, 'Then, didn't the World Honored One say that all dharmas are empty?' He replied, 'Yes.'
He replied, 'Therefore, all dharmas are without difference. Moreover, this practice is without form. Brahma, you should know that the Tathagata does not regard dharmas as several different things.'
Then the Brahma Citta-dhāra asked Universal Chief, 'What is meant by practice? What is the practice?' He replied, 'Practice'
四梵行乃名為行。」又問梵天：「其四梵行而為行者不為游空，所在造行常修四梵，具足諸行乃為游空。假使，梵天！行在閑居若處曠野，而常具足於四梵行，此乃名曰行遊于空。設令復處講堂棚閣，紫金床座敷具重疊，而不遵修於四梵行，此則不曰游于空也，用不曉了行之所致。」
又問：「以何等行為慧見行？」答曰：「假使行者空不見身也。」
又問：「其不見我，為睹慧乎？」答曰：「如是，梵天！其不見我則睹慧矣。猶如，梵天！有聰明王，若聖達帝其臣吏者則有智慧，而為帝王之所敬重。如是，如是，其不見我乃睹凈慧。」
又問：「誰不見我？」答曰：「無吾我法，斯等之疇則為具足所有身也，如是一類名曰見我。」
又問：「如今所說吾觀其誼，不見我者則為見佛。所以者何？吾我自然佛亦自然。溥首！如來所見何等？」答曰：「離吾我見。所以者何？其不見我則為見法，其見法者即為見佛。」
又問溥首：「無我因緣若成就者，則致平等？」答曰：「梵天！假使成就諸有形事，寧可謂之致平等乎？」
又問：「云何？溥首！為何所獲得致平等而成就耶？」答曰：「無所蠲除亦不造證，其奉此者獲致平等。」
又問：「其慧眼何所睹乎？」答曰：「梵天
【現代漢語翻譯】 現代漢語譯本 梵天問道：『什麼是四梵行才稱得上是修行？』佛回答說：『如果四梵行只是空洞的形式，那不是真正的修行。無論身在何處，如果能經常修習四梵行，並圓滿具足，那才是真正的修行。梵天！即使修行者身處閑居或曠野，但能始終具足四梵行，這才能稱得上是在空中修行。反之，即使身處華麗的講堂、棚閣，坐于紫金床座，鋪著重重疊疊的床具，卻不遵修四梵行，那也不能稱作是在空中修行，因為不明白修行的真諦。』 梵天又問：『以什麼樣的行為才能稱作是慧見行？』佛回答說：『如果修行者能體悟空性，不見有『身』的存在，那就是慧見行。』 梵天又問：『不見『我』，就是證得智慧嗎？』佛回答說：『是的，梵天！不見『我』就是證得智慧。就像聰明的國王或聖明的帝王，他們的臣吏因為有智慧，所以受到帝王的敬重。同樣，不見『我』就能證得清凈的智慧。』 梵天又問：『誰能不見『我』呢？』佛回答說：『沒有『吾我』之法，這樣的人就具足了所有功德，這樣的人才能稱作是見『我』。』 梵天又問：『如今我觀察其中的道理，不見『我』就是見佛。為什麼呢？因為『吾我』是自然，佛也是自然。溥首（Pǔ shǒu）！如來所見的是什麼？』佛回答說：『是遠離『吾我』之見。為什麼呢？因為不見『我』就是見法，見法就是見佛。』 梵天又問溥首（Pǔ shǒu）：『如果無我之因緣成就，就能達到平等嗎？』佛回答說：『梵天！如果成就了諸有形之事物，難道能稱之為達到平等嗎？』 梵天又問：『那麼，溥首（Pǔ shǒu）！要獲得什麼才能達到平等併成就呢？』佛回答說：『既不去除什麼，也不造作什麼，奉行這種狀態就能獲得平等。』 梵天又問：『慧眼能看到什麼呢？』佛回答說：『梵天！』
【English Translation】 English version Brahma asked: 'What are the Four Brahma-viharas (Sì Fàn Háng) [Four Immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity] that can be called practice?' The Buddha replied: 'If the Four Brahma-viharas (Sì Fàn Háng) are merely empty forms, that is not true practice. Wherever one is, if one can constantly practice the Four Brahma-viharas (Sì Fàn Háng) and fulfill them completely, that is true practice. Brahma! Even if a practitioner is in seclusion or in the wilderness, but can always be complete in the Four Brahma-viharas (Sì Fàn Háng), this can be called practicing in emptiness. Conversely, even if one is in a magnificent lecture hall, pavilion, sitting on a purple-gold bed, with layers of bedding, but does not follow and practice the Four Brahma-viharas (Sì Fàn Háng), then it cannot be called practicing in emptiness, because one does not understand the true essence of practice.' Brahma then asked: 'What kind of practice can be called the practice of wisdom-seeing (Huì Jiàn Xíng)?' The Buddha replied: 'If a practitioner can realize emptiness and not see the existence of a 'self' (shēn), that is the practice of wisdom-seeing (Huì Jiàn Xíng).' Brahma then asked: 'Not seeing 'I' (wǒ), is that attaining wisdom?' The Buddha replied: 'Yes, Brahma! Not seeing 'I' (wǒ) is attaining wisdom. Just like a wise king or a sagacious emperor, their officials are respected by the emperor because they have wisdom. Similarly, not seeing 'I' (wǒ) can attain pure wisdom.' Brahma then asked: 'Who can not see 'I' (wǒ)?' The Buddha replied: 'Those who are without the dharma of 'self' (wú wǒ zhī fǎ), such people are complete in all merits, and such people can be called seeing 'I' (wǒ).' Brahma then asked: 'Now I observe the reasoning in this, not seeing 'I' (wǒ) is seeing the Buddha. Why? Because 'self' (wú wǒ) is natural, and the Buddha is also natural. Pu Shou (Pǔ shǒu)! What does the Tathagata (Rúlái) [another name for the Buddha] see?' The Buddha replied: 'It is being apart from the view of 'self' (lí wú wǒ jiàn). Why? Because not seeing 'I' (wǒ) is seeing the Dharma (fǎ), and seeing the Dharma (fǎ) is seeing the Buddha.' Brahma then asked Pu Shou (Pǔ shǒu): 'If the causes and conditions of no-self (wú wǒ) are fulfilled, can one attain equality?' The Buddha replied: 'Brahma! If one fulfills all formed things, can that be called attaining equality?' Brahma then asked: 'Then, Pu Shou (Pǔ shǒu)! What must be obtained to attain equality and be accomplished?' The Buddha replied: 'Neither removing anything nor creating anything, practicing this state can attain equality.' Brahma then asked: 'What does the eye of wisdom see?' The Buddha replied: 'Brahma!'
！其慧眼者不有所見，其慧眼者不見有為及與無為。所以者何？想念有為，其無想念則為慧眼。光曜達者則已超度所有眼跡，以是之故，為無所見。」
又問溥首：「因緣吾我成就平等，比丘由是不獲果耶？」答曰：「梵天！寧可使令無平等者得果證乎？不為等療正使遵修不得果證，離於想念乃睹獲矣。設處憍慢非平等療，若有憍慢、若不憍慢，不得約時。」
又問：「溥首！以何等法而為約時而云約時？」答曰：「其法不生，亦不今生亦無當生，是則諸法之約時也，吾說約時則謂此矣。」
又問溥首：「如是生者為何約時？」答曰：「如是約時，其不生者是謂為生，超度一切諸行所見，斯則名曰為平等也。」
又問：「其平等者為何謂耶？」答曰：「平等吾我及與滅度而不為二，是則名曰為平等也；其平等者無所猗據，是謂平等；所演平均，是謂平等；無利與不利、誼與不誼，是謂平等；蠲除一切所可思念，是謂平等。」
於時世尊贊溥首曰：「善哉！善哉！快說斯言，實如所云。」
說是語時，七千比丘漏盡意解，二萬二千天子遠塵離垢得法眼凈，一萬比丘離於愛慾，二百天人發無上正真道意，五百菩薩得不起法忍。
於是，持心梵天白世尊曰：「溥首童真為作佛事
【現代漢語翻譯】 現代漢語譯本：『擁有智慧之眼的人不會有所見，擁有智慧之眼的人不會看到有為法（saṃskṛta，指有生滅變化的事物）以及無為法（asaṃskṛta，指沒有生滅變化的事物）。為什麼呢？因為想念屬於有為法，而沒有想念才是智慧之眼。光芒通達的人已經超越了所有的眼跡（指感官的侷限），因此，才是無所見。』 又問溥首（Pūrṇa）：『因緣（hetu-pratyaya，事物產生的條件）和吾我（ātman，自我）成就平等，比丘（bhikṣu，佛教出家男眾）因此不能獲得果位嗎？』溥首回答說：『梵天（brahman，古印度教主神，此處指提問者）！難道能讓沒有平等的人獲得果證嗎？不以平等來療治，即使遵照修行也不能獲得果證，只有遠離想念才能證得。如果處在憍慢（māna，驕傲自大）之中，就不是平等療治。無論有憍慢還是沒有憍慢，都不能約定時間（指證果的時間）。』 又問：『溥首！以什麼樣的法才能約定時間，而說約定時間呢？』溥首回答說：『這種法不生，也不會現在生，也不會將來生，這就是諸法的約定時間。我說約定時間就是指這個。』 又問溥首：『像這樣生起的是什麼約定時間？』溥首回答說：『像這樣約定時間，那不生起的就是所謂的生起，超越一切諸行（saṃskāra，一切有為法）所見，這就叫做平等。』 又問：『那平等是指什麼呢？』回答說：『平等就是吾我和滅度（nirvāṇa，涅槃）不為二，這就叫做平等。那平等是沒有所依賴的，這就叫做平等。所演說的平均，這就叫做平等。沒有利益與不利、適宜與不適宜，這就叫做平等。去除一切可以思念的，這就叫做平等。』 這時，世尊（Buddha，佛陀）讚歎溥首說：『善哉！善哉！說得好啊！確實如你所說。』 說這些話的時候，七千比丘漏盡意解（指斷盡煩惱，獲得解脫），二萬二千天子（deva，天神）遠離塵垢，得到清凈的法眼，一萬比丘遠離愛慾，二百天人發無上正真道意（anuttarā-samyak-saṃbodhi-citta，發起追求無上正等正覺的心），五百菩薩（bodhisattva，發菩提心，行菩薩道的人）得到不起法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的深刻領悟和安忍）。 於是，持心梵天（梵天名號）對世尊說：『溥首童真（Pūrṇa Kumāra，溥首的另一種稱謂）在做佛事啊！』
【English Translation】 English version: 『Those with the eye of wisdom do not see anything, those with the eye of wisdom do not see the conditioned (saṃskṛta, referring to things that arise and cease) and the unconditioned (asaṃskṛta, referring to things that do not arise and cease). Why is that? Because thought belongs to the conditioned, and the absence of thought is the eye of wisdom. Those who have attained radiant understanding have transcended all traces of the eye (referring to the limitations of the senses), and therefore, they are without seeing.』 Then Pūrṇa (Pūrṇa) was asked: 『If conditions (hetu-pratyaya, the conditions for the arising of things) and self (ātman, self) achieve equality, does the bhikkhu (bhikṣu, Buddhist monk) therefore not attain the fruit?』 Pūrṇa replied: 『Brahman (brahman, the chief god of ancient Hinduism, here referring to the questioner)! Can those without equality attain the fruit? Without treating with equality, even if one follows the practice, one cannot attain the fruit; only by being free from thought can one attain it. If one is in arrogance (māna, pride), it is not equal treatment. Whether there is arrogance or not, one cannot fix a time (referring to the time of attaining the fruit).』 Then he asked: 『Pūrṇa! By what kind of dharma (dharma, law, teaching) can one fix a time, and say that one fixes a time?』 Pūrṇa replied: 『This dharma does not arise, nor does it arise now, nor will it arise in the future; this is the fixed time of all dharmas. When I say fixed time, I mean this.』 Then he asked Pūrṇa: 『What is the fixed time of such arising?』 Pūrṇa replied: 『Such is the fixed time, that which does not arise is called arising, transcending all that is seen by the aggregates (saṃskāra, all conditioned things), this is called equality.』 Then he asked: 『What is meant by equality?』 He replied: 『Equality is when self and extinction (nirvāṇa, nirvana) are not two, this is called equality. That equality is without reliance, this is called equality. The average that is spoken of is called equality. Without benefit and detriment, suitability and unsuitability, this is called equality. Removing all that can be thought of, this is called equality.』 At this time, the Buddha (Buddha, the awakened one) praised Pūrṇa, saying: 『Excellent! Excellent! Well said! It is indeed as you say.』 When these words were spoken, seven thousand bhikkhus were freed from defilements and understood the meaning (referring to the exhaustion of afflictions and the attainment of liberation), twenty-two thousand devas (deva, gods) were freed from dust and defilements and obtained the pure Dharma eye, ten thousand bhikkhus were freed from desire, two hundred devas aroused the thought of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi-citta, the mind of seeking unsurpassed perfect enlightenment), and five hundred bodhisattvas (bodhisattva, one who has aroused the mind of enlightenment and practices the bodhisattva path) obtained the patience of non-arising dharmas (anutpattika-dharma-kṣānti, a deep understanding and acceptance of the truth that all dharmas neither arise nor cease). Then, the Brahman Holding-Mind (Brahman's name) said to the Buddha: 『Pūrṇa Kumāra (Pūrṇa Kumāra, another name for Pūrṇa) is doing the work of the Buddha!』
？」
溥首尋時答梵天曰：「佛無興出，何所為法？若不作法，有所處乎？」
又問溥首：「世尊不為化無量人至滅度耶？仁者不為不可稱計眾生之類造利誼乎？」答曰：「梵天！無有人類反欲令有乎？」報曰：「不也！」
答曰：「梵天！卿反欲令人物之品成就人乎？」報曰：「不也！」
答曰：「梵天！卿復欲令如來無礙，若無所有令興發乎？」報曰：「不也！」答曰：「何所人類？如來所濟令得滅度？」
報曰：「溥首！其法不生，曏者所說如茲計之，無有生死亦無滅度，亦無所獲。」答曰：「如是，梵天！如來、至真不得生死亦不滅度。又復，梵天！世尊所化解脫聲聞，計于彼等亦無生死亦無滅度，則為滅度。所謂，梵天！為滅度者方俗言耳，假託名號。所謂生死，亦習俗言而無終始周旋者也，亦無滅度。」
報曰：「溥首！誰當肯信此言者乎？」答曰：「其于諸法無所著者也。」
又問溥首：「其有所猗，為何著乎？」答曰：「梵天！其有所猗爲著虛妄。假使，梵天！彼誠諦者，則無其慢於此，亦不有所樂也，何況當復猗著空乎？是故見誠諦者則無所著，已無所著則無生死，已無生死不離生死，已不離生死斯乃名曰為滅度矣。」
又問溥首：「其滅度者
【現代漢語翻譯】 現代漢語譯本 溥首再次及時地回答梵天（Brahmā，印度教的創造之神）說：『佛陀既然沒有出現，又爲了什麼而說法呢？如果不說法，又身處何處呢？』
梵天又問溥首：『世尊（Bhagavān，佛陀的尊稱）不是爲了教化無量的人達到滅度（Nirvāṇa，涅槃）嗎？您不是爲了不可稱量的眾生造福嗎？』溥首回答說：『梵天！難道有人類反而希望沒有人類嗎？』梵天回答說：『不是的！』
溥首回答說：『梵天！您反而希望人類的品類成就人嗎？』梵天回答說：『不是的！』
溥首回答說：『梵天！您又希望如來（Tathāgata，佛陀的稱號）無礙，或者希望從無所有中生髮嗎？』梵天回答說：『不是的！』溥首回答說：『那麼有什麼人類是如來所救濟而得以滅度的呢？』
梵天回答說：『溥首！其法不生，剛才所說的就像這樣計算，沒有生死也沒有滅度，也沒有什麼獲得。』溥首回答說：『是的，梵天！如來、至真（Tathāgata，如來的稱號）不得生死也不滅度。又，梵天！世尊所教化解脫的聲聞（Śrāvaka，聽聞佛法而得解脫者），計算他們也沒有生死也沒有滅度，這就是滅度。所謂滅度，梵天！只是方俗的說法，假託的名號。所謂生死，也是習俗的說法，沒有終始周旋，也沒有滅度。』
梵天回答說：『溥首！誰會相信這些話呢？』溥首回答說：『那些對於諸法沒有執著的人。』
梵天又問溥首：『如果有所依靠，會執著于什麼呢？』溥首回答說：『梵天！如果有所依靠，就會執著于虛妄。假設，梵天！他是誠實諦的，就不會對此產生傲慢，也不會有所喜樂，何況還會執著于空呢？所以見到誠實諦的人就不會有所執著，已經沒有執著就沒有生死，已經沒有生死就不離開生死，已經不離開生死這就叫做滅度。』
梵天又問溥首：『那滅度的人』
【English Translation】 English version Pu Shou then promptly answered Brahmā (the creator god in Hinduism): 'Since the Buddha does not arise, what Dharma (law, teaching) is spoken? If no Dharma is spoken, where does he abide?'
Brahmā then asked Pu Shou: 'Does the Bhagavan (the Blessed One, an epithet of the Buddha) not transform countless people to reach Nirvāṇa (liberation, extinction of suffering)? Does the benevolent one not create benefits for immeasurable beings?' Pu Shou replied: 'Brahmā! Does anyone desire that there be no humans when there are humans?' Brahmā replied: 'No!'
Pu Shou replied: 'Brahmā! Do you instead desire that the categories of human beings become humans?' Brahmā replied: 'No!'
Pu Shou replied: 'Brahmā! Do you again desire that the Tathāgata (the Thus-Gone One, an epithet of the Buddha) be unimpeded, or that something arise from nothing?' Brahmā replied: 'No!' Pu Shou replied: 'Then what humans are saved by the Tathāgata to attain Nirvāṇa?'
Brahmā replied: 'Pu Shou! Its Dharma does not arise; what was just said is calculated thus: there is no birth and death, nor is there Nirvāṇa, nor is anything gained.' Pu Shou replied: 'So it is, Brahmā! The Tathāgata, the Truly Real, does not attain birth and death, nor does he attain Nirvāṇa. Moreover, Brahmā! The Śrāvakas (disciples who hear the teachings) who are transformed and liberated by the Bhagavan, calculating them, there is neither birth and death nor Nirvāṇa; this is Nirvāṇa. So-called Nirvāṇa, Brahmā! is merely a local custom's expression, a borrowed name. So-called birth and death are also customary expressions, without beginning or end, and without Nirvāṇa.'
Brahmā replied: 'Pu Shou! Who will believe these words?' Pu Shou replied: 'Those who are not attached to any dharmas (teachings, phenomena).'
Brahmā then asked Pu Shou: 'If there is reliance, what is one attached to?' Pu Shou replied: 'Brahmā! If there is reliance, one is attached to illusion. Suppose, Brahmā! one is truly sincere, then there would be no arrogance in this, nor would there be any joy, let alone attachment to emptiness? Therefore, seeing the truly sincere, one is not attached; having no attachment, there is no birth and death; having no birth and death, one does not depart from birth and death; not departing from birth and death, this is called Nirvāṇa.'
Brahmā then asked Pu Shou: 'The one who has attained Nirvāṇa'
，為何志求于滅度乎？」答曰：「梵天！其滅度者名轉相因，為諸識行其慧之行，諸行澹泊不有所由則無所處，其無所處斯乃名曰為滅度矣；無處行者則曰永滅，斯為道約時也，無有生者，是乃名曰為四諦也。」
於是，普行菩薩問溥首曰：「今所說者，悉誠諦言也。」答曰：「族姓子！一切所言皆為誠諦。」
又問溥首：「其所言者虛妄響像，亦誠諦乎？」答曰：「實為誠諦。所以者何？其所言者，皆無處所而無所立，已得自在名曰誠諦，斯一切言悉為誠諦。其諸天人如來至真亦說言教，計斯諸言亦無若干亦無有異。所以者何？一切所說皆如來辭，一切如來亦無所行亦無進退，其有言辭若復演教，皆亦如是言教為教。以是之故，一切所言平等文字，以等文字則能一等於文字矣，已能等一切文字者，則得自在便能平等，一切言辭普行平等。」
又問溥首：「如來、至真豈不分別，賢聖言辭、無賢聖辭？」答曰：「仁者欲令諸賢聖眾為文字教乎？復又欲令無有文字賢聖教乎？」報曰：「如是。」
溥首答曰：「其賢聖文字，無賢聖文字，有想念乎？」報曰：「不也！」
答曰：「是故文字無有想念，假使棄捨一切想念，斯曰賢聖無有言辭，其賢聖者不以文字有所說也。無有人想亦無法想
【現代漢語翻譯】 現代漢語譯本：『為何要追求滅度（Nirvana，涅槃）呢？』溥首菩薩回答說：『梵天！所謂的滅度，是指轉相因緣，是各種識（consciousness，意識）的執行，是智慧的執行。各種行為淡泊，沒有憑藉，也就沒有處所。沒有處所，就叫做滅度。沒有處所的執行，就叫做永滅。這就是道的要約，沒有生，這就是所謂的四諦（Four Noble Truths）。』 於是，普行菩薩問溥首菩薩：『現在所說的，都是真實的話嗎？』溥首菩薩回答說：『善男子！一切所說都是真實的話。』 普行菩薩又問溥首菩薩：『所說的虛妄之聲、影像，也是真實的嗎？』溥首菩薩回答說：『確實是真實的。為什麼呢？因為所說的，都沒有處所，也沒有立足之處，已經得到自在，所以叫做真實。所有這些話都是真實的。諸天、人、如來（Tathagata，佛陀）、至真（the ultimate truth）也說言教，計算這些話，也沒有多少，也沒有不同。為什麼呢？一切所說都是如來的言辭，一切如來也沒有所行，也沒有進退。如果有言辭，或者演說教義，也都是這樣，言教就是教義。因此，一切所言都是平等的文字，以平等的文字就能一等於文字。已經能等同一切文字的人，就能得到自在，就能平等地對待一切言辭，普遍地平等。』 普行菩薩又問溥首菩薩：『如來、至真難道不分別賢聖的言辭和非賢聖的言辭嗎？』溥首菩薩回答說：『仁者是想讓諸位賢聖眾成為文字的教導者呢？還是想讓賢聖的教導沒有文字呢？』普行菩薩回答說：『是啊。』 溥首菩薩回答說：『賢聖的文字，非賢聖的文字，有想念嗎？』普行菩薩回答說：『沒有！』 溥首菩薩回答說：『所以文字沒有想念。假如捨棄一切想念，這就叫做賢聖，沒有言辭。賢聖不是用文字來說什麼的。沒有人想，也沒有法想（Dharma thought）。』
【English Translation】 English version: 'Why do you aspire to Nirvana (extinction)?' P'u-shou Bodhisattva replied, 'Brahma! That which is called Nirvana is the transformation of interdependent causes, the practice of consciousness and the practice of wisdom. All actions are tranquil, without reliance, and therefore without a place to dwell. Having no place to dwell is called Nirvana. To act without a place is called eternal extinction. This is the essence of the path, without birth, and this is what is called the Four Noble Truths.' Then, Universal Practice Bodhisattva asked P'u-shou, 'Are all these words you are speaking true?' P'u-shou Bodhisattva replied, 'Son of a good family! All that is spoken is true.' Universal Practice Bodhisattva further asked P'u-shou, 'Are the illusory sounds and images that are spoken also true?' P'u-shou Bodhisattva replied, 'Indeed, they are true. Why? Because what is spoken has no place to dwell and no place to stand. Having attained freedom, it is called truth. All these words are true. The gods, humans, Tathagatas (Buddhas), and the ultimate truth also speak teachings. Considering these words, there is neither much nor difference. Why? All that is spoken is the words of the Tathagata. All Tathagatas neither act nor advance or retreat. If there are words or teachings expounded, they are all like this, words and teachings are teachings. Therefore, all words are equal letters. With equal letters, one can equalize letters. One who can equalize all letters attains freedom and can equally treat all words, universally equalizing them.' Universal Practice Bodhisattva further asked P'u-shou, 'Do the Tathagata and the ultimate truth not distinguish between the words of the wise and the words of the unwise?' P'u-shou Bodhisattva replied, 'Do you, benevolent one, wish to make all the wise and virtuous a teaching of letters? Or do you wish for the teachings of the wise and virtuous to be without letters?' He replied, 'Yes.' P'u-shou Bodhisattva replied, 'Do the letters of the wise and virtuous, and the letters of the non-wise and non-virtuous, have thoughts?' He replied, 'No!' P'u-shou Bodhisattva replied, 'Therefore, letters have no thoughts. If one abandons all thoughts, this is called wise and virtuous, without words. The wise and virtuous do not speak with letters. There is no thought of self, nor thought of Dharma (Dharma thought).'
，猶如伎樂及與大鼓節奏之鼓，因緣有聲亦無想念，賢聖亦然，現有所說而有言辭亦無所著。」
又問溥首：「如來言曰：『設聚會者當興二事，若講論法，若如賢聖而嘿寂然。』于彼溥首，何謂論法？何謂聖寂？」
答曰：「設不諍于佛，不反經法，不亂聖眾，斯乃名曰為講法矣；若思法者，其志佛者離於色慾，所謂法者無為無形，所謂聖眾賢聖寂然也。
「複次，族姓子！其四意止遵修精勤，分別解者斯為論法；心無所念於一切法，斯則名曰賢聖寂然。
「族姓子！其有精勤分別解說於四意斷，斯謂論法；所論於法于平等者，不為平等亦不造取，則名聖寂。若有遵修講四神足，斯為論法；設復無身無言無心，則名聖寂。遵修解說五根五力，則為論法；又若無聲不信於法，則無賢聖擇取諸法，專精一意而自建立，等成本解脫，于諸法而悉信之，一切所說而悉決了行於智慧，是則名曰賢聖解脫。遵賢聖脫於七覺意，則謂論法；等察於色欲不舉不下，得此行者則名聖寂。遵修精勤解八聖道，是則名曰為論法矣；已見種姓之所生處，譬如浮筏，不著於法，不著非法，則名聖寂。
「族姓子知，其有解了三十七品法之所歸，斯則名曰為講論法；假使於此以法證身則不離身，睹於法者則不離法
【現代漢語翻譯】 現代漢語譯本：『就像樂器和大鼓的節奏，因緣和合而發出聲音，卻沒有想念。賢聖也是如此，現在有所說，有言辭，卻沒有執著。』
又問溥首（一位菩薩的名字）: 『如來說：『如果聚會，應當做兩件事，要麼講論佛法，要麼像賢聖那樣保持沉默。』溥首，什麼是講論佛法？什麼是聖者的寂靜？』
溥首回答說：『如果不與佛爭論，不違背經法，不擾亂僧團，這就可以稱為講論佛法了；如果思考佛法的人，他的志向在於佛，遠離**（此處原文不清晰，疑似指惡行或煩惱），所謂的佛法是無為無形的，所謂的聖眾是賢聖的寂靜。』
『再者，善男子！如果精勤地遵修四念處，分別解釋，這就是講論佛法；如果心中對一切法都沒有念想，這就叫做賢聖的寂靜。』
『善男子！如果精勤地分別解說四正勤，這就是講論佛法；所講論的佛法在於平等，不爲了平等而平等，也不造作取捨，這就叫做聖者的寂靜。如果遵修講說四神足，這就是講論佛法；如果無身、無言、無心，這就叫做聖者的寂靜。遵修解說五根五力，這就是講論佛法；又如果無聲，不信於法，就沒有賢聖選擇諸法，專心一意地自我建立，達到根本的解脫，對於諸法完全相信，一切所說都徹底明瞭，行於智慧，這就叫做賢聖的解脫。遵照賢聖的解脫，修習七覺支，這就是講論佛法；平等地觀察**（此處原文不清晰，疑似指煩惱或現象），不抬高也不貶低，得到這種修行就叫做聖者的寂靜。遵修精勤地解說八聖道，這就是講論佛法了；已經看見了種姓所生之處，譬如浮筏，不執著於法，也不執著于非法，這就叫做聖者的寂靜。』
『善男子，要知道，如果瞭解三十七道品所歸之處，這就叫做講論佛法；即使用佛法來證明自身，也不離自身，見到佛法的人也不離佛法。』
【English Translation】 English version: 'It is like musical instruments and the rhythm of a large drum, which produce sound due to conditions, yet have no thought. The virtuous and holy ones are also like this; they speak and have words, yet are not attached to anything.'
Then Pu Shou (name of a Bodhisattva) was asked: 'The Tathagata said: 'If there is an assembly, two things should be done: either discuss the Dharma, or remain silent like the virtuous and holy ones.' Pu Shou, what is discussing the Dharma? What is the silence of the holy ones?'
Pu Shou replied: 'If one does not argue with the Buddha, does not contradict the scriptures, and does not disrupt the Sangha, this can be called discussing the Dharma; if one who contemplates the Dharma, his aspiration is towards the Buddha, and is free from ** (unclear in the original text, possibly referring to evil deeds or afflictions), the so-called Dharma is unconditioned and formless, and the so-called Sangha is the silence of the virtuous and holy ones.'
'Furthermore, son of a good family! If one diligently practices the Four Foundations of Mindfulness, and explains them separately, this is discussing the Dharma; if the mind has no thoughts about all dharmas, this is called the silence of the virtuous and holy ones.'
'Son of a good family! If one diligently explains the Four Right Exertions, this is discussing the Dharma; what is discussed in the Dharma is equality, not for the sake of equality, nor creating attachment or rejection, this is called the silence of the holy ones. If one practices and explains the Four Supernatural Powers, this is discussing the Dharma; if there is no body, no speech, and no mind, this is called the silence of the holy ones. Practicing and explaining the Five Roots and Five Powers, this is discussing the Dharma; furthermore, if there is no sound, and no belief in the Dharma, there are no virtuous and holy ones choosing dharmas, focusing single-mindedly to establish oneself, attaining fundamental liberation, completely believing in all dharmas, thoroughly understanding everything that is said, and acting with wisdom, this is called the liberation of the virtuous and holy ones. Following the liberation of the virtuous and holy ones, cultivating the Seven Factors of Enlightenment, this is discussing the Dharma; equally observing ** (unclear in the original text, possibly referring to afflictions or phenomena), neither elevating nor belittling, attaining this practice is called the silence of the holy ones. Diligently explaining the Eightfold Noble Path, this is called discussing the Dharma; having seen the place where the lineage is born, like a raft, not attached to the Dharma, nor attached to non-Dharma, this is called the silence of the holy ones.'
'Son of a good family, know that if one understands where the thirty-seven factors of enlightenment lead, this is called discussing the Dharma; even if one uses the Dharma to prove oneself, one does not depart from oneself, and one who sees the Dharma does not depart from the Dharma.'
，其有見者而無本見，若不見二則不睹二，如其所見，現在智慧之所見者，則不有見，其不見者乃名聖寂。
「又，族姓子！其分別說不我同像、不他同像、不法同像，斯則論法；設不得法離於一切文字之教音聲言說，棄除憍慢興發澹泊，其心寂然究竟於行，斯則名曰賢聖寂然。
「又，族姓子！若他眾生及余異人，各各睹見斯諸人根為分別說；假使定意若心亂者，斯諸賢聖為寂然也，有所建立而無憒亂。」
於是，普行菩薩問溥首曰：「如今仁者有所論說，吾觀誼歸一切聲聞及與緣覺，無有法說無賢聖寂。所以者何？不能曉了眾生根本不究平等。又復，溥首！誰當說彼有平等意？誰為順法住賢聖寂耶？當謂如來為平等也，諸佛世尊乃能曉了眾生根本而常專定。」
於時，世尊告溥首曰：「實如普行族姓子之所說也，諸佛世尊乃能了耳。」
於是，賢者須菩提白世尊曰：「我親面從世尊啟受，告諸比丘，若聚會坐當興二事：一講論經典；二遵賢聖寂。設聲聞眾不奉行者，何因如來為諸聲聞說斯法言：當分別說講論經典，若不爾者賢聖寂然。」
世尊告曰：「于須菩提意云何？諸聲聞眾以無所問，能有講論、賢聖寂然而為行乎？」答曰：「不也！天中之天！」
「故須菩提
【現代漢語翻譯】 現代漢語譯本：'那些有見解但沒有根本見解的人，如果不見二元對立，就不能真正看到二元對立。正如他們所見，現在智慧所見到的，並非真正的見解，而那些沒有見解的人才被稱為聖者的寂靜。' '此外，善男子！如果有人分別解說，既不像我（如來）的形象，也不像其他人的形象，也不像法的形象，這就是論法。如果能不執著於一切文字教義、音聲言說，捨棄驕慢，生起淡泊之心，內心寂靜，最終達到解脫，這就叫做賢聖的寂然。' '此外，善男子！如果其他眾生或不同的人，各自看到這些人的根性而進行分別解說；即使是心意安定或心意散亂的人，這些賢聖都是寂然的，有所建立但沒有憒亂。' 於是，普行菩薩問溥首菩薩：'如今仁者您所說的，我認為最終都歸於一切聲聞和緣覺，沒有法可說，也沒有賢聖的寂靜。為什麼呢？因為他們不能瞭解眾生的根本，不能窮究平等。而且，溥首！誰能說具有平等之意？誰能順應法而安住于賢聖的寂靜呢？應當說如來才具有平等，諸佛世尊才能瞭解眾生的根本，並且常常專心禪定。' 當時，世尊告訴溥首菩薩：'確實如普行善男子所說，諸佛世尊才能瞭解這些道理。' 於是，賢者須菩提問世尊：'我曾親口從世尊那裡接受教誨，告訴眾比丘，如果聚會坐在一起，應當做兩件事：一是講論經典；二是遵行賢聖的寂靜。如果聲聞眾不奉行這些，那麼如來為什麼還要為聲聞眾說這些法言：應當分別解說講論經典，否則就遵行賢聖的寂靜呢？' 世尊說：'須菩提，你認為怎麼樣？這些聲聞眾在沒有疑問的情況下，能夠講論經典、遵行賢聖的寂靜嗎？'須菩提回答說：'不能，天中之天！' '所以，須菩提！'
【English Translation】 English version: 'Those who have views but no fundamental view, if they do not see duality, they cannot truly see duality. As they see, what is seen by present wisdom is not a true view, and those who have no views are called the stillness of the saints (Aryas).' 'Furthermore, son of a good family! If someone separately explains, neither like my (Tathagata's) image, nor like the image of others, nor like the image of the Dharma, this is discussing the Dharma. If one can be free from attachment to all written teachings, sounds, and speech, abandon arrogance, generate detachment, and the mind is still, ultimately attaining liberation, this is called the stillness of the wise and holy (Aryas).' 'Furthermore, son of a good family! If other beings or different people each see the roots of these people and make separate explanations; even if those who are of settled mind or those who are of distracted mind, these wise and holy ones are still, with something established but without confusion.' Then, the Bodhisattva Universal Practice (Pu Xing) asked the Bodhisattva Universal Head (Pu Shou): 'Now, what you, the benevolent one, are saying, I think ultimately returns to all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), there is no Dharma to speak of, nor the stillness of the wise and holy. Why? Because they cannot understand the root of beings, cannot exhaustively investigate equality. Moreover, Universal Head! Who can say to have the intention of equality? Who can accord with the Dharma and abide in the stillness of the wise and holy? It should be said that the Tathagata has equality, the Buddhas, World Honored Ones, can understand the root of beings, and are always focused in meditation.' At that time, the World Honored One told the Bodhisattva Universal Head: 'Indeed, as the son of a good family, Universal Practice, has said, the Buddhas, World Honored Ones, can understand these principles.' Then, the worthy Subhuti (Xuputi) asked the World Honored One: 'I have personally received teachings from the World Honored One, telling the Bhikkhus (monks), if gathering together, they should do two things: one, discuss the Sutras (scriptures); two, follow the stillness of the wise and holy. If the Sravaka (hearer) assembly does not follow these, then why does the Tathagata say these Dharma words to the Sravakas: one should separately explain and discuss the Sutras, otherwise follow the stillness of the wise and holy?' The World Honored One said: 'Subhuti, what do you think? Can these Sravaka assemblies, without questions, discuss the Sutras and follow the stillness of the wise and holy?' Subhuti replied: 'No, the God of Gods!' 'Therefore, Subhuti!'
！當造斯觀，一切聲聞及與緣覺，無有法說、賢聖寂然。」
於是溥首謂賢者須菩提：「耆舊！豈知如來所見眾生根本？於此所造八萬四千行分別說者，寧諷誦乎？耆年于彼以何智慧而觀解脫？」答曰：「不及。」
報曰：「卿便定意有三昧，名觀眾生心，住此定者便能觀察見眾生心，己心，他心而不掛閡。」答曰：「不及。」
溥首又曰：「唯須菩提！如來有言八萬四千行，因其所行而分別說，了于醫藥三昧正受而不動搖，普知一切眾生之心，是故須菩提！當造斯觀，此非聲聞緣覺地之所能及。
「唯須菩提！有淫行人緣以空事而得解脫，如來悉知，若不因空；或復有人而懷怒行睹見瑕疵，因其瞋恚而得解脫，不以慈心，如來悉知；或復有人而懷癡行，因以講說而得解脫，不以說法，如來悉知；或復有人懷等分行不緣空行，亦不以觀而得解脫，不以慈心，亦不瞋恨而得度世，不以勸贊不以說法而得解脫。
「又復，如來因隨說法應其行根，緣厥形類而得解脫，如來悉知。是故須菩提！當造斯觀，如來禪定講說尊法，名賢聖寂。」
於時，須菩提謂溥首曰：「緣覺以是不任講法、無賢聖寂，唯有菩薩具足斯法，乃能講說及賢聖寂。」答曰：「如來明其所知靡不通達。」
【現代漢語翻譯】 現代漢語譯本：『應當這樣觀察，一切聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）以及緣覺（Pratyekabuddha，無師自悟的修行者），沒有能力宣說此法，也無法達到賢聖寂靜的境界。』
於是溥首（Puṇyaśiras）對賢者須菩提（Subhūti）說：『尊者！您是否瞭解如來（Tathāgata，佛的稱號）所見眾生的根本？對於這所造的八萬四千種修行方法分別解說，難道是諷誦嗎？尊者您以何種智慧來觀察和理解解脫？』須菩提回答：『我無法達到。』
溥首說：『您應當定下心意，修習一種三昧（Samādhi，禪定），名為觀眾生心。住於此定中，便能觀察到眾生的心，自己的心，他人的心，而沒有阻礙。』須菩提回答：『我無法達到。』
溥首又說：『須菩提！如來說有八萬四千種修行方法，根據他們所修行的而分別解說，通曉醫藥三昧的正受而不動搖，普遍知曉一切眾生的心。所以，須菩提！應當這樣觀察，這不是聲聞和緣覺的境界所能達到的。』
『須菩提！有淫慾之人，憑藉觀空而得到解脫，如來完全知曉；如果不是因為觀空；或者有人懷有嗔怒，看到別人的缺點，因為他的嗔恚而得到解脫，不是因為慈悲心，如來完全知曉；或者有人懷有愚癡，憑藉講說佛法而得到解脫，不是因為說法，如來完全知曉；或者有人懷有平等心，不憑藉觀空，也不憑藉觀察而得到解脫，不憑藉慈悲心，也不憑藉嗔恨而度過世間，不憑藉勸贊，也不憑藉說法而得到解脫。』
『還有，如來根據隨順眾生的說法，應和他們的修行根基，根據他們的不同形態而使他們得到解脫，如來完全知曉。所以，須菩提！應當這樣觀察，如來的禪定講說尊貴的佛法，名為賢聖寂靜。』
這時，須菩提對溥首說：『緣覺因為這個原因不能講法，沒有賢聖寂靜，只有菩薩（Bodhisattva，發願成佛的修行者）具足這些法，才能講說和達到賢聖寂靜。』溥首回答說：『如來明白他所知道的一切，沒有不通達的。』
【English Translation】 English version: 'You should contemplate thus: all Śrāvakas (Disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (Solitary Buddhas who attain enlightenment on their own), are incapable of expounding this Dharma or attaining the tranquility of the wise and noble.'
Then Puṇyaśiras (A Bodhisattva's name) said to the venerable Subhūti (One of the principal disciples of the Buddha): 'Venerable one! Do you know the fundamental nature of beings as seen by the Tathāgata (The 'Thus-Gone One', an epithet of the Buddha)? Are the eighty-four thousand practices that have been created and explained in detail merely recitations? With what wisdom do you, venerable one, observe and understand liberation?' Subhūti replied: 'I am incapable of it.'
Puṇyaśiras said: 'You should fix your mind and cultivate a Samādhi (Concentration, meditative absorption) called 'Observing the Minds of Beings'. By abiding in this Samādhi, one can observe the minds of beings, one's own mind, and the minds of others, without any hindrance.' Subhūti replied: 'I am incapable of it.'
Puṇyaśiras further said: 'Subhūti! The Tathāgata speaks of eighty-four thousand practices, explaining them according to the practices they undertake, understanding the correct reception of the Medicine Samādhi without wavering, and universally knowing the minds of all beings. Therefore, Subhūti! You should contemplate thus: this is beyond the reach of the realm of Śrāvakas and Pratyekabuddhas.'
'Subhūti! If someone with lustful conduct attains liberation through emptiness, the Tathāgata knows it completely; if not through emptiness; or if someone harbors anger and sees faults in others, attaining liberation through their anger, not through loving-kindness, the Tathāgata knows it completely; or if someone harbors delusion, attaining liberation through expounding the Dharma, not through the Dharma itself, the Tathāgata knows it completely; or if someone harbors equanimity, not relying on emptiness, nor on observation, attaining liberation without loving-kindness, nor through hatred, not through praise, nor through expounding the Dharma.'
'Furthermore, the Tathāgata, according to the Dharma that accords with beings, responds to their roots of practice, and according to their different forms, enables them to attain liberation, the Tathāgata knows it completely. Therefore, Subhūti! You should contemplate thus: the Tathāgata's meditation, exposition of the venerable Dharma, is called the tranquility of the wise and noble.'
At that time, Subhūti said to Puṇyaśiras: 'Because of this, Pratyekabuddhas are incapable of expounding the Dharma and lack the tranquility of the wise and noble. Only Bodhisattvas (Beings striving for Buddhahood) who possess these qualities can expound the Dharma and attain the tranquility of the wise and noble.' Puṇyaśiras replied: 'The Tathāgata understands everything he knows, without any lack of comprehension.'
世尊告須菩提：「有三昧名入一切音整其亂心，菩薩以此三昧正受定行，普具眾德等備諸行。」
於是，溥首菩薩問普行菩薩曰：「族姓子！說八萬四千行、八萬四千諸品藏者，是則名曰講說經法；曉一切想至滅寂定，此乃名曰賢聖寂然。又，族姓子！佛以一劫復過一劫，分別決此所說法義，斯乃名曰賢聖寂然。」
彼時世尊告普行曰：「族姓子！乃去往昔過無數劫，不可計會無有限量不可思議，爾時有佛，名曰普光如來、至真，興出於世，劫曰名聞，世界名愛見。普光如來愛見世界，豐熟安隱米穀平賤，無患快樂天人繁熾。其佛世界以一切寶合成為地，以眾香樹而薰香，柔軟細好譬如妙衣，等以眾寶蓮華莊嚴。
「愛見世界有四百億四域天下，一一四域三百三十六萬里，一一城郭縱廣四十萬里，皆以珍寶自然莊嚴。一一大城有二十郡而為部黨及諸縣邑，一一大城所有國主，典領無量百千居民。又彼人民敢目所睹，但見好喜可意所敬，一切眾民悉得唸佛三昧之定，以故彼佛世界名愛見。設諸菩薩詣異佛國土，則不以樂於他世界。若普光如來說三乘教，為諸聲聞講說經法，廣復加意而解釋誼，則興二行宣暢說法聖澹泊行。
「東方世界有二菩薩，止在醫王如來佛土，一名欲盡，二名持意，詣普
【現代漢語翻譯】 現代漢語譯本： 世尊告訴須菩提：「有一種三昧（Samadhi，定）名為入一切音整其亂心，菩薩以這種三昧正確地進入禪定修行，普遍具備各種德行，圓滿各種修行。」
這時，溥首菩薩問普行菩薩說：「善男子！宣說八萬四千種修行方法、八萬四千種法藏，這叫做講說經法；通曉一切思想直至滅寂禪定，這叫做賢聖寂然。還有，善男子！佛用一個劫（Kalpa，極長的時間單位）又超過一個劫的時間，來分別決斷所說的法義，這叫做賢聖寂然。」
那時世尊告訴普行菩薩說：「善男子！在過去無數劫之前，無法計算，沒有辦法思議的時候，那時有一尊佛，名為普光如來（Prakashaprabha-tathagata，普遍光明的如來）、至真，出現於世，劫名為名聞，世界名為愛見。普光如來所在的愛見世界，物產豐富，安定太平，米穀價格低廉，沒有災患，快樂，天人和人類繁榮昌盛。那個佛的世界用一切寶物合成土地，用各種香樹來薰香，土地柔軟細膩，好比美妙的衣服，用各種寶蓮花莊嚴。
「愛見世界有四百億四域天下，每一個四域有三百三十六萬里，每一個城郭縱橫四十萬里，都用珍寶自然莊嚴。每一個大城有二十個郡作為組成部分以及各種縣邑，每一個大城的所有國主，管理著無量百千居民。而且那裡的人民眼睛所看到的，都是美好喜悅、合乎心意、值得尊敬的事物，一切民眾都得到唸佛三昧的禪定，因此那個佛的世界名為愛見。如果菩薩去其他的佛國土，就不會喜歡其他的世界。如果普光如來說三乘教法，為聲聞（Shravaka，聽聞佛法而修行的弟子）講說經法，廣泛地更加用心來解釋含義，那麼就興起二種修行，宣揚說法聖澹泊行。
「東方世界有兩位菩薩，住在醫王如來（Bhaishajyaraja-tathagata，藥王如來）的佛土，一位名叫欲盡，一位名叫持意，前往普光如來處。
【English Translation】 English version: The World Honored One told Subhuti: 'There is a Samadhi (Samadhi, meditative state) called Entering All Sounds, Calming the Disturbed Mind. Bodhisattvas, by correctly entering this Samadhi, cultivate and practice, universally possessing all virtues and fully equipped with all practices.'
Then, Bodhisattva Poushou asked Bodhisattva Puxing: 'Good son! To speak of the eighty-four thousand practices, the eighty-four thousand collections of teachings, is called expounding the scriptures; to understand all thoughts to the point of extinction and stillness, this is called the stillness of the wise and holy. Furthermore, good son! The Buddha uses one Kalpa (Kalpa, an extremely long unit of time) and more to distinguish and determine the meaning of the Dharma that is spoken, this is called the stillness of the wise and holy.'
At that time, the World Honored One told Puxing: 'Good son! In the past, countless Kalpas ago, beyond calculation, beyond comprehension, there was a Buddha named Prakashaprabha-tathagata (Prakashaprabha-tathagata, the Thus Come One of Universal Light), the Utterly True, who appeared in the world. The Kalpa was named Renown, and the world was named Love and Perception. In the world of Love and Perception of Prakashaprabha-tathagata, the land was fertile and peaceful, rice and grains were cheap, there were no calamities, and happiness prevailed. Gods and humans flourished. That Buddha's world was made of all kinds of treasures combined to form the earth, and it was perfumed with various fragrant trees. The earth was soft and delicate, like exquisite clothing, and adorned with various jeweled lotus flowers.'
'The world of Love and Perception had four hundred billion four-continent worlds, each four-continent world being three hundred thirty-six million miles in extent, and each city being forty million miles in length and width, all naturally adorned with treasures. Each large city had twenty districts as its components, as well as various counties and towns. Each ruler of each large city governed countless hundreds of thousands of residents. Moreover, the people there only saw things that were beautiful, pleasing, agreeable, and worthy of respect. All the people attained the Samadhi of mindfulness of the Buddha, therefore that Buddha's world was named Love and Perception. If Bodhisattvas went to other Buddha lands, they would not find pleasure in those other worlds. If Prakashaprabha-tathagata taught the Three Vehicles, expounded the scriptures for the Shravakas (Shravaka, disciples who listen to the Dharma and practice), and extensively and attentively explained the meanings, then two kinds of practices would arise, proclaiming the Dharma and the holy practice of detachment.'
'In the eastern world, there were two Bodhisattvas, residing in the Buddha land of Bhaishajyaraja-tathagata (Bhaishajyaraja-tathagata, Medicine King Thus Come One), one named Desire Exhaustion, and the other named Mind Holder, who went to Prakashaprabha-tathagata.'
光如來所，稽首于地，右繞三匝，叉手而住。彼佛世界名清凈普說三昧，以一事故界名清凈。假使菩薩逮得斯定，則舍一切眾想塵勞，便得佛法光明，以故世界名曰清凈。過去諸法皆悉清凈，當來諸法亦悉清凈，現在諸法亦皆清凈，此名二清凈。
「所以名清凈者，謂真清凈，真清凈者亦無所生亦無清凈。其清凈者本源清凈，故名本清凈，其本清凈則一切法。何所法者而本清凈？空則本凈，便皆遠離。一切諸法悉為虛妄，無想本凈。又一切法則以蠲除諸所思想，邪念之事悉為消滅，其無愿者則為本凈。一切諸法為不應行，為無所愿堪任究竟，以離自然能為本凈，斯則名曰本凈明顯本凈光耀。
「如生死凈，泥洹本凈亦復如是；如泥洹凈，一切諸法本凈亦然；斯則名曰為本凈也。心之顯明猶，族姓子！虛空無處無所志願，設姓能一療治塵勞，心之本凈無有處所無所志求，則能蠲去塵勞之慾。
「斯族姓子，心本清凈心為顯明，猶如虛空雲霧煙塵不害虛空，亦無所壞亦無所照，虛空本凈無能污者亦無塵勞，是究竟說永無所污故曰虛空。假使思惟順如應者，凡夫愚戇言發塵勞，心之本凈無能污處以無能污，是故名曰本末清凈，設不染污故曰本凈，是故解脫為解脫也。
「斯族姓子！清凈世界而普等
【現代漢語翻譯】 現代漢語譯本 光如來所在之處，我稽首于地，右繞佛三圈，合掌而立。那個佛的世界名為『清凈普說三昧』（Pure Universal Declaration Samadhi），因為一件事的緣故，這個世界被稱為清凈。假設菩薩獲得了這種禪定，就能捨棄一切雜念和塵世煩惱，便能得到佛法的光明，因此這個世界被稱為清凈。過去的一切法都是清凈的，未來的一切法也是清凈的，現在的一切法也都是清凈的，這叫做二重清凈。 『之所以稱為清凈，是因為它是真正的清凈，而真正的清凈既不產生也不消亡。這種清凈的本源是清凈的，所以稱為本源清凈，而這種本源清凈就是一切法的本質。什麼法是本源清凈的呢？空性就是本源清凈的，因此能遠離一切。一切諸法都是虛妄的，無想的境界是本源清凈的。而且，一切法則能夠消除各種思想，邪念之事都能消滅，無所求的狀態就是本源清凈。一切諸法都不應該執著於行動，因為無所求才能達到究竟，遠離了自然造作就能達到本源清凈，這被稱為本凈的明顯和本凈的光耀。』 『如同生死的清凈，涅槃（Nirvana）的本凈也是如此；如同涅槃的清凈，一切諸法的本凈也是如此；這被稱為本凈。心的顯明，就像族姓之子啊！虛空無處不在，也沒有任何願望。假設有人能夠治療塵世的煩惱，心的本凈沒有固定的處所，也沒有任何追求，就能消除塵世的慾望。』 『這位族姓之子啊，心的本性是清凈的，心是顯明的，就像虛空一樣，雲霧煙塵不會損害虛空，也不會破壞或照亮虛空，虛空本性是清凈的，沒有什麼能夠污染它，也沒有塵世的煩惱，這是究竟的說法，永遠不會被污染，所以稱為虛空。假設思惟順應真理，凡夫愚昧的言語會引發塵世的煩惱，心的本凈沒有能夠污染的地方，因為沒有能夠污染的東西，所以稱為本末清凈，假設不被染污，所以稱為本凈，因此解脫就是解脫。』 『這位族姓之子啊！清凈的世界是普遍平等的』
【English Translation】 English version In the presence of Buddha of Light, I bow to the ground, circumambulate three times to the right, and stand with folded hands. That Buddha's world is named 'Pure Universal Declaration Samadhi,' (Qingjing Pusuo Sanmei) and it is called pure because of one thing. If a Bodhisattva attains this Samadhi, he can abandon all distracting thoughts and worldly afflictions, and then obtain the light of the Buddha Dharma, therefore this world is called pure. All past dharmas are pure, all future dharmas are also pure, and all present dharmas are also pure, this is called twofold purity. 'The reason it is called pure is because it is truly pure, and true purity neither arises nor ceases. The origin of this purity is pure, so it is called original purity, and this original purity is the essence of all dharmas. What dharma is originally pure? Emptiness (Kongxing) is originally pure, therefore it can be separated from everything. All dharmas are illusory, and the state of no-thought is originally pure. Moreover, all dharmas can eliminate various thoughts, and all evil thoughts can be extinguished. The state of non-seeking is originally pure. All dharmas should not be attached to actions, because only by not seeking can one reach the ultimate, and by being free from natural creation one can achieve original purity, which is called the manifestation of original purity and the radiance of original purity.' 'Just like the purity of birth and death, the original purity of Nirvana (Nirvana) is also the same; just like the purity of Nirvana, the original purity of all dharmas is also the same; this is called original purity. The manifestation of the mind, is like, son of a good family! Emptiness is everywhere and has no desires. If someone can cure worldly afflictions, the original purity of the mind has no fixed place and no pursuit, then it can eliminate worldly desires.' 'This son of a good family, the nature of the mind is pure, and the mind is manifest, just like emptiness, clouds, fog, smoke, and dust do not harm emptiness, nor do they destroy or illuminate emptiness. The nature of emptiness is pure, and nothing can pollute it, nor is there any worldly affliction. This is the ultimate saying, and it will never be polluted, so it is called emptiness. If one thinks in accordance with the truth, the foolish words of ordinary people will cause worldly afflictions. The original purity of the mind has no place to be polluted, because there is nothing that can pollute it, so it is called original and final purity. If it is not polluted, it is called original purity, therefore liberation is liberation.' 'This son of a good family! The pure world is universally equal.'
入。彼時世尊為諸菩薩，而分別說聞斯三昧，心則趣法光明之耀。
「於時盡意菩薩白普光如來：『我身曾聞，天中之天！又斯普入，當何方便而修行乎？』普光佛告盡意菩薩：『諸賢至此為族姓子！當行二行。何謂為二？分別說法、賢聖寂然澹泊之行。』
「又，族姓子！彼之菩薩因從世尊聞，稽首佛足，右繞三匝，即時而退，尋便至於別異遊觀，于化棚閣因而遵行。
「時有梵天名曰善光，與七萬二千諸天梵俱，往詣菩薩稽首足下，適見此已，即問菩薩：『時族姓子輒有所說，普光如來而聚會耶，諸比丘坐亦說經言，當行二事，分別說法、賢聖寂然而無所念。彼，族姓子！何謂說法、賢聖寂然？』
「彼時菩薩謂善光梵天：『梵天且聽！粗答所問。如來目觀分別說耳度于無極。是，族姓子！于彼菩薩眾以此二句，而為眾會廣說其義。』時七萬二千梵天，咸發無上正真道意，得不起法忍，善光菩薩得普明三昧。
「是，族姓子！諸菩薩不可制止，無閡辯才興發難問，誰講說法、賢聖寂然而開演說，於七萬六千歲宣佈二句而發遣之，不得一句之邊崖，況復二句？
「於時，如來住在虛空而發斯言：『止！族姓子！勿得言說，興于諍訟。聞其譬喻諸所言說，如呼聲響所因得脫，便
【現代漢語翻譯】 現代漢語譯本：那時，世尊為眾菩薩分別解說聽聞此三昧（Samadhi，一種精神集中狀態），他們的心便趨向于佛法的光明照耀。
當時，盡意菩薩（Jinyi Bodhisattva）向普光如來（Puguang Tathagata）稟白：『我曾親身聽聞，天中之天！那麼，這種普入三昧，應當用什麼方法來修行呢？』普光佛告訴盡意菩薩：『各位賢士來到這裡，作為善族子弟！應當修行兩種行為。哪兩種呢？分別是分別說法和賢聖寂然澹泊的行為。』
此外，善族子弟！那些菩薩因為從世尊那裡聽聞佛法，便頂禮佛足，右繞三匝，隨即退下，不久便去到其他的遊樂場所，在變化出來的棚閣中行走。
當時，有一位梵天（Brahma）名叫善光（Shanguang），與七萬二千位諸天梵一同前往菩薩處，頂禮菩薩足下。剛一見到菩薩，便問：『這位善族子弟經常有所說法，是普光如來在聚會嗎？諸位比丘（Bhikkhu）坐在一起也在講經說法，說應當修行兩件事，分別是分別說法和賢聖寂然而無所念。那麼，這位善族子弟！什麼是說法，什麼是賢聖寂然呢？』
當時，那位菩薩對善光梵天說：『梵天請聽！我粗略地回答您的問題。如來用眼睛觀察，分別說法，用耳朵度量無極。這位善族子弟！在那菩薩大眾中，用這兩句話，為大眾集會廣泛地解說其中的含義。』當時，七萬二千位梵天都發起了無上正真道意（Anuttara-samyak-sambodhi-citta），獲得了不起法忍（Anutpattika-dharma-kshanti），善光菩薩獲得了普明三昧。
這位善族子弟！諸位菩薩不可阻止，他們以無礙的辯才引發難題，誰能講解說法和賢聖寂然，並開演解說，即使花費七萬六千年的時間來宣講這兩句話，也無法觸及到一句的邊際，更何況是兩句呢？
當時，如來住在虛空中，發出這樣的聲音：『停止！善族子弟！不要再說了，不要引發爭論。聽聽這些言說的譬喻，就像呼喊的聲音，因緣具足便能解脫。』
【English Translation】 English version: At that time, the World Honored One separately explained the Samadhi (a state of mental concentration) of hearing to the Bodhisattvas, and their minds turned towards the radiant light of the Dharma.
Then, Jinyi Bodhisattva (Jinyi Bodhisattva) said to Puguang Tathagata (Puguang Tathagata): 'I have personally heard, O Supreme among the heavens! Then, how should one practice this all-pervading Samadhi?' Puguang Buddha told Jinyi Bodhisattva: 'Virtuous ones, you have come here as sons of good families! You should practice two kinds of conduct. What are the two? They are separately expounding the Dharma and the conduct of the wise and noble, being tranquil and detached.'
Furthermore, sons of good families! Those Bodhisattvas, having heard the Dharma from the World Honored One, prostrated themselves at the Buddha's feet, circumambulated three times to the right, and then withdrew. Soon after, they went to other places of amusement, walking in the transformed pavilions.
At that time, there was a Brahma (Brahma) named Shanguang (Shanguang), who, together with seventy-two thousand Brahma deities, went to the Bodhisattva and prostrated at his feet. As soon as they saw the Bodhisattva, they asked: 'Does this son of a good family often speak, is Puguang Tathagata gathering? The Bhikkhus (Bhikkhu) are also sitting together, expounding the scriptures, saying that one should practice two things, namely, separately expounding the Dharma and the wise and noble being tranquil and without thought. Then, son of a good family! What is expounding the Dharma, and what is the tranquility of the wise and noble?'
At that time, that Bodhisattva said to Shanguang Brahma: 'Brahma, please listen! I will roughly answer your question. The Tathagata observes with his eyes, separately expounding the Dharma, and measures the limitless with his ears. Son of a good family! In that assembly of Bodhisattvas, these two sentences are used to widely explain the meaning to the assembly.' At that time, seventy-two thousand Brahma deities all aroused the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta), attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti), and Shanguang Bodhisattva attained Puming Samadhi.
This son of a good family! The Bodhisattvas cannot be stopped, they use unobstructed eloquence to raise difficult questions. Who can explain the Dharma and the tranquility of the wise and noble, and expound and explain it? Even if one spends seventy-six thousand years expounding these two sentences, one cannot touch the edge of one sentence, let alone two sentences?
At that time, the Tathagata, dwelling in the void, uttered these words: 'Stop! Son of a good family! Do not speak further, do not incite disputes. Listen to the metaphors of these words, like the sound of a shout, one can be liberated when the conditions are met.'
而順從因響便入，其辯才者有所分別，無盡之行不可究竟。吾發意頃於一劫中，若復過劫，若是問誼嘆彼賢辯，不可究竟不得邊崖。卿賢者等不能窮盡辯才之慧，又而複次寂靜。』」
佛言：「寂然澹泊無有文字誼宜之事，又不以利養如供養利，是為誼宜；又所救濟心念識之。從如來聞有所解說，則時默然。故族姓子！菩薩一念之頃能嘆訟說，百千劫數所演辯才，行此然後當造斯念。而有菩薩，名曰巍巍救護盡意，在於人間而說此語，普行梵天及二菩薩所入之地。省察往昔豈異人乎？勿造斯觀。所以者何？爾時，盡意菩薩者，今溥首是；持意菩薩，今普行是；善光梵天，今持心梵天是也。」
力行品第九
於是，普行菩薩白佛大聖曰：「至未曾有，天中之天！諸如來世尊道德高妙，乃能如是獲大利義，因從精進而常勤力，其懈怠者雖百千佛奈之何耶！唯然，世尊！其為道者當專精勤。」
溥首童真問普行曰：「仁族姓子！豈能別知何所遵修，名于菩薩為精勤乎？」答曰：「假使菩薩遵修行者而有時節，無所思念不捨精勤。」
又問：「何謂精勤而有時節亦無所念？」答曰：「假使行者不想諸法，則而時節為無所念。」
又問：「何謂如時而無所念？」答曰：「設於諸法悉能奉行
【現代漢語翻譯】 現代漢語譯本：而順從因響便進入（佛法），他們的辯才有所不同，無盡的修行無法窮盡。我發願的時候，在一劫的時間裡，如果再過一劫，如果有人讚嘆他們的賢能辯才，也是無法窮盡，看不到邊際的。你們這些賢者也無法窮盡辯才的智慧，所以要再次保持寂靜。'
佛說：『寂靜淡泊，沒有文字言語的爭論，也不以利養作為供養的利益，這才是真正的利益；還要救濟那些心中有念想和認識的人。從如來那裡聽聞有所理解和解說，就應該保持沉默。所以，族姓子！菩薩在一念之間能夠讚歎和演說，百千劫數所演說的辯才，修行到這種程度之後，才應當產生這樣的念頭。曾經有一位菩薩，名叫巍巍救護盡意（菩薩名），在人間說了這些話，普遍地影響了梵天以及兩位菩薩所進入的境界。考察往昔，難道是其他人嗎？不要這樣看。為什麼呢？當時的盡意菩薩，就是現在的溥首（菩薩名）；持意菩薩，就是現在的普行（菩薩名）；善光梵天，就是現在的持心梵天（梵天名）。』
力行品第九
於是，普行菩薩（菩薩名）對佛陀大聖說：『真是前所未有，天中之天！諸如來世尊的道德高妙，才能這樣獲得大利益，因為他們精進努力，從不懈怠。那些懈怠的人，即使有百千佛也奈何不了他們啊！所以，世尊！修行佛道的人應當專心精進。』
溥首童真（菩薩名）問普行菩薩說：『仁慈的族姓子！您能分辨知道，遵從修行什麼，才能被稱為菩薩的精勤嗎？』答道：『假使菩薩遵從修行，並且有（恰當的）時節，心中沒有雜念，不捨棄精勤。』
又問：『什麼叫做精勤並且有（恰當的）時節，心中也沒有雜念？』答道：『假使修行者不想諸法，那麼（恰當的）時節就是心中沒有雜念。』
又問：『什麼叫做如（恰當的）時而心中沒有雜念？』答道：『如果在諸法中都能奉行（正道），
【English Translation】 English version: And those who enter (the Dharma) by following the sound (of teachings), their eloquence varies, and endless practice cannot be exhausted. When I made my vow, within one kalpa (an immense period of time), even if another kalpa passes, if someone praises their virtuous eloquence, it cannot be exhausted, and no boundary can be seen. You virtuous ones cannot exhaust the wisdom of eloquence, so you must once again maintain silence.'
The Buddha said, 'Be silent and detached, without disputes over words and meanings, and do not regard material offerings as the benefit of offerings; this is true benefit. Also, save those who have thoughts and awareness in their minds. When you hear understanding and explanations from the Tathagata (another name for the Buddha), you should remain silent. Therefore, sons of good families! A Bodhisattva (an enlightened being) can praise and expound in an instant, the eloquence expounded in hundreds of thousands of kalpas. Only after practicing to this extent should you generate such thoughts. There was once a Bodhisattva named Weiwei Jiuhu Jinyi (Bodhisattva's name), who spoke these words in the human world, universally influencing the realm of Brahma (a high-ranking deity) and the places entered by the two Bodhisattvas. Examining the past, could it be different people? Do not view it this way. Why? The Jinyi Bodhisattva at that time is now Pushou (Bodhisattva's name); the Chiyi Bodhisattva is now Puxing (Bodhisattva's name); the Shanguang Brahma is now Chixin Brahma (Brahma's name).'
Chapter Nine: Vigorous Practice
Then, Puxing Bodhisattva (Bodhisattva's name) said to the Buddha, the Great Sage, 'It is truly unprecedented, the Lord of Gods! The virtues of the Tathagatas, the World Honored Ones, are so sublime that they can attain such great benefits because they are diligent and never懈怠. Those who are lazy, even if there are hundreds of thousands of Buddhas, what can they do? Therefore, World Honored One! Those who cultivate the path should be focused and diligent.'
Pushou Tongzhen (Bodhisattva's name) asked Puxing Bodhisattva, 'Benevolent son of a good family! Can you discern and know what to follow and practice to be called a Bodhisattva's diligence?' He replied, 'If a Bodhisattva follows and practices, and has (appropriate) timing, without any distracting thoughts, and does not abandon diligence.'
He further asked, 'What is called diligence with (appropriate) timing and without any distracting thoughts?' He replied, 'If a practitioner does not think about all dharmas (teachings), then (appropriate) timing is without any distracting thoughts.'
He further asked, 'What is called being without distracting thoughts at the (appropriate) time?' He replied, 'If one can uphold (the right path) in all dharmas,'
，睹見平等則為時節亦無所念。」
又問：「豈可能令見等行乎？」答曰：「不也。設見平等者，則便墮於六十二見，不為平等。」
持心梵天問溥首曰：「其平等者，不見諸法乃名平等？」
溥首答曰：「何故梵天而不見乎？」報曰：「除於二事故不有見，無所見者乃為等見。」
又問：「豈在梵宮為等見乎？」報曰：「何等為見？」答曰：「其所見者如色無本不造差別，如有所見也，痛癢行識而無有本等不差別。設使溥首睹於五陰而無本者，則為示現於世間矣，為平等見也。」
又問：「在於梵宮行何所行？」答曰：「盡于諸相則為是行，是為溥首世俗所行。」
又問：「設使諸相滅世心相者，云何盡於心相行乎？」答曰：「溥首！世間之相不為盡也。」
又問：「何謂分別為諸相行，為世間行？」答曰：「其都盡者則無所盡，其有盡者而不可盡。」
又問：「梵天！如來、至真豈不有云，其盡法者謂有為事？」答曰：「其盡法者未曾復盡，如來說曰：『其盡法者謂有為事。』」
又問：「梵天！何謂名曰為有為事？」答曰：「其盡法者名曰有為。」
又問：「梵天！有為之事為何所立？」答曰：「住于無為自然之處則為有為。」
又問：
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「有為無為，斯諸法者有何差別？」答曰：「有為無為諸法之者，以方俗事言有差別，方俗說斯是為有為此為無為，其有為法及無為法則無殊別，法無有異。」
又問：「梵天！所言法者為何謂耶？」答曰：「所云法者無有差別，是謂為法。」
又問：「何謂為言？」答曰：「有所囑累有所講說，是謂言說。所以者何？一切言說平等相像，如來分別為平等也，有所說者不為差別，是故名曰為言說也。又復，溥首！一切所言為無所言，斯則名曰無所逮得，為佛所言平等覺者，不有所獲無所言行。」
又問：「何謂平等覺佛所念行？」答曰：「不行於色、不行諸相、不行於法。」
又問：「難獲之相而有說法，爲念行乎？」答曰：「不也！其有相者法則無本，無有真實而不差別，此為如來之所念行，其所行者為無所行，亦無有本亦無所說亦無所失。」
又問：「梵天！云何如來成平等覺？」答曰：「溥首！如來曉了一切諸法悉為本凈，自然無本，逮平等覺，以故因號平等正覺。」
志大乘品第十
於是，普行菩薩白世尊曰：「何謂大聖名于菩薩志於大乘，當何以觀？」
世尊以頌答普行曰：
「若志求佛道， 未曾慕於色， 如色道亦然， 斯為意慕道；
【現代漢語翻譯】 現代漢語譯本：『有為』（saṃskṛta，指因緣和合而生的事物）和『無為』（asaṃskṛta，指不依賴因緣的事物），這些法之間有什麼差別？」答道：「『有為』和『無為』這些法，從世俗的角度來說是有差別的，世俗說這個是『有為』，那個是『無為』。但是『有為法』和『無為法』實際上沒有特別的差別，法本身沒有不同。」 又問：『梵天（brahman，印度教主神），所說的『法』（dharma，佛法、真理）是什麼意思呢？』答道：『所說的『法』沒有差別，這就是所謂的『法』。』 又問：『什麼是『言』（vac，語言）？』答道：『有所囑託，有所講說，這就是『言說』。為什麼這麼說呢？一切言說都是平等相似的，如來（tathāgata，佛的稱號之一）只是爲了方便才分別解說，所說的內容並沒有差別，所以稱為『言說』。而且，溥首（Pu Shou，人名）！一切所說和沒有說，都叫做無所得，佛所說的平等覺悟，是不追求任何東西，也沒有任何言語行為的。』 又問：『什麼是平等覺悟的佛所念行（smṛti-caryā，憶念修行）？』答道：『不執著於色（rūpa，物質現象），不執著于諸相（lakṣaṇa，事物特徵），不執著於法（dharma，佛法、真理）。』 又問：『難以獲得的相（lakṣaṇa，事物特徵）而有說法，是念行嗎？』答道：『不是的！有相的事物，其法則沒有根本，沒有真實性，也沒有差別，這才是如來所憶念的修行，其所行的是無所行，也沒有根本，也沒有所說，也沒有所失。』 又問：『梵天（brahman，印度教主神）！如來（tathāgata，佛的稱號之一）是如何成就平等覺悟的？』答道：『溥首（Pu Shou，人名）！如來明瞭一切諸法本來就是清凈的，自然沒有根本，從而獲得平等覺悟，因此被稱為平等正覺。』 志大乘品第十 於是，普行菩薩（Puxing Pusa，菩薩名）對世尊（Bhagavān，佛的稱號）說：『什麼樣的大聖被稱為志於大乘（Mahāyāna，大乘佛教）的菩薩，應當如何觀察？』 世尊（Bhagavān，佛的稱號）用偈頌回答普行（Puxing，人名）說： 『如果立志追求佛道， 從未貪戀過色慾， 如同色慾的道路一樣， 這就是意念所向的道；』
【English Translation】 English version: 'What is the difference between the conditioned (saṃskṛta, things that arise from causes and conditions) and the unconditioned (asaṃskṛta, things that do not depend on causes and conditions)?' The answer is: 'The conditioned and the unconditioned dharmas (dharma, teachings, truths) are different in terms of conventional language. Conventionally, it is said that this is conditioned and that is unconditioned. However, there is no real difference between conditioned and unconditioned dharmas; the dharma itself is not different.' Again, he asked: 'Brahman (brahman, Hindu supreme god), what is meant by 'dharma' (dharma, teachings, truths)?' The answer is: 'What is called 'dharma' has no difference; this is what is meant by 'dharma'.' Again, he asked: 'What is 'speech' (vac, language)?' The answer is: 'To entrust something, to explain something, this is called 'speech'. Why is that? All speech is equal and similar; the Tathāgata (tathāgata, one of the titles of the Buddha) distinguishes and explains only for convenience. What is said has no difference, so it is called 'speech'. Furthermore, Pu Shou (Pu Shou, a name)! All that is said and not said is called unobtainable. The equal enlightenment spoken by the Buddha is without seeking anything, without any speech or action.' Again, he asked: 'What is the mindfulness practice (smṛti-caryā, mindfulness practice) of the Buddha who has attained equal enlightenment?' The answer is: 'Not clinging to form (rūpa, material phenomena), not clinging to characteristics (lakṣaṇa, characteristics of things), not clinging to dharma (dharma, teachings, truths).' Again, he asked: 'Is it mindfulness practice to speak about the characteristics (lakṣaṇa, characteristics of things) that are difficult to obtain?' The answer is: 'No! For things with characteristics, their principles have no basis, no reality, and no difference. This is the mindfulness practice of the Tathāgata; what is practiced is non-practice, without basis, without speech, and without loss.' Again, he asked: 'Brahman (brahman, Hindu supreme god)! How does the Tathāgata (tathāgata, one of the titles of the Buddha) achieve equal enlightenment?' The answer is: 'Pu Shou (Pu Shou, a name)! The Tathāgata understands that all dharmas are originally pure and naturally without basis, thereby attaining equal enlightenment. Therefore, he is called the Perfectly Equally Enlightened One.' Chapter Ten: Aspiring to the Great Vehicle Then, the Bodhisattva Universal Practice (Puxing Pusa, name of a Bodhisattva) said to the World-Honored One (Bhagavān, one of the titles of the Buddha): 'What kind of great being is called a Bodhisattva who aspires to the Great Vehicle (Mahāyāna, Mahayana Buddhism), and how should one observe them?' The World-Honored One (Bhagavān, one of the titles of the Buddha) answered Universal Practice (Puxing, a name) in verse: 'If one aspires to the path of Buddhahood, Never craving sensual pleasures, Just like the path of sensual pleasures, This is the path the mind aspires to;'
色與道無異， 行者亦如茲， 所愿無所壞， 則道第一慧。 無壞義道義， 道者無利義， 其修第一義， 乃為志求道； 于陰求佛道， 眾種及諸入， 曉是為等覺， 與道無差別。 如使不受法， 無上下中間， 亦無所棄捐， 乃為志求道； 若法若非法， 不想此二事， 以不獲兩緣， 乃為志求道； 有為則二事， 無為則無二， 棄捐分別事， 乃為修道行。 而超度凡夫， 住立於寂然， 不得賢聖果， 世眾祐無著。 觀於世間法， 處俗如蓮華， 遵修尊妙行， 乃為志求道； 於世所在游， 于彼而造行， 俗人所縛著， 明哲則解脫。 不畏於生死， 菩薩志性強， 無怯而堅固， 修行于佛道。 設使曉了者， 分別於法性， 於法與非法， 一切無所想。 不釋離諸法， 專修于佛道， 未曾有墮落， 彼道無有想。 諸法無有相， 譬之如虛空， 無相不無相， 明者不念斯。 於行勇方便， 善權度無極， 則令他眾生， 具足所志樂。 常總持正法， 住立於平等， 是則為正法， 在典無眾念。 諸佛雖興出， 則為無所起， 常住于正
【現代漢語翻譯】 現代漢語譯本 色（rūpa，物質）與道（marga，道路，此處指修行之道）沒有區別，修行者也應如此領悟。 所希望的沒有被破壞，這就是最高的智慧。 沒有破壞就是道的意義，道是沒有利益的意義。 修習這第一義諦，才是立志追求佛道。 在五陰（pañca-khandha，構成個體經驗的五個聚合）中尋求佛道，在各種眾生和諸入（ayatana，感覺的來源）中尋求佛道。 明白這些就是等覺（sambodhi，正等覺），與道沒有差別。 如果能不執著於法（dharma，佛法），沒有上下中間的分別，也沒有什麼可以捨棄，這才是立志追求佛道。 對於法和非法，不去想這兩件事，因為不執著于兩邊的緣起，這才是立志追求佛道。 有為法（saṃskṛta-dharma，因緣和合而成的法）則有二元對立，無為法（asaṃskṛta-dharma，非因緣和合的法）則沒有二元對立，捨棄分別的念頭，才是修道之行。 從而超越凡夫，安住于寂靜之中，不求賢聖的果位，世間眾人因此得到無所執著的庇佑。 觀察世間諸法，身處世俗卻像蓮花一樣不被污染，遵循修習尊貴的妙行，這才是立志追求佛道。 在世間任何地方遊歷，在那裡造作行為，世俗之人被這些所束縛，而明智之人則能解脫。 不畏懼生死，菩薩的志向和本性堅強，沒有怯懦而堅定，修行于佛道。 假設有人明白了，分別諸法的自性，對於法與非法，一切都不去想。 不脫離諸法，專心修習佛道，未曾有墮落，這條道路沒有妄想。 諸法沒有固定的相狀，譬如虛空一樣，既不是有相也不是無相，明智的人不會執著于這些。 在修行上勇敢方便，善巧地度過無極的苦海，就能使其他眾生，具足他們所希望的快樂。 常常總持正法，安住于平等之中，這就是正法，在經典中沒有眾多的妄念。 諸佛雖然出現於世，實際上並沒有生起，常住在正法之中。
【English Translation】 English version Form (rūpa) is not different from the Path (marga, the way, here referring to the path of practice), and practitioners should understand it in this way. If what is desired is not destroyed, then that is the highest wisdom. Non-destruction is the meaning of the Path, and the Path is the meaning of non-benefit. Cultivating this first principle is truly aspiring to seek the Buddha's Path. Seeking the Buddha's Path in the five aggregates (pañca-khandha, the five aggregates that constitute individual experience), seeking the Buddha's Path in various beings and the sense bases (ayatana, sources of sensation). Understanding these is perfect enlightenment (sambodhi), which is no different from the Path. If one can be unattached to the Dharma (dharma, the teachings of the Buddha), without distinguishing between high, low, or middle, and without anything to discard, then that is truly aspiring to seek the Buddha's Path. Regarding Dharma and non-Dharma, not thinking about these two things, because not clinging to the arising of both sides, that is truly aspiring to seek the Buddha's Path. Conditioned phenomena (saṃskṛta-dharma, phenomena that arise from causes and conditions) have duality, while unconditioned phenomena (asaṃskṛta-dharma, phenomena not arising from causes and conditions) have no duality. Abandoning the thought of discrimination is the practice of cultivating the Path. Thus, transcending ordinary beings, dwelling in stillness, not seeking the fruits of the wise and noble, so that the world's beings receive the protection of non-attachment. Observing the phenomena of the world, being in the mundane world like a lotus flower, not defiled, following and cultivating the noble and wonderful practice, that is truly aspiring to seek the Buddha's Path. Wandering anywhere in the world, creating actions there, worldly people are bound by these, while the wise are liberated. Not fearing birth and death, the Bodhisattva's aspiration and nature are strong, without cowardice but firm, cultivating the Buddha's Path. Suppose someone understands, distinguishing the self-nature of phenomena, regarding Dharma and non-Dharma, not thinking about anything. Not separating from phenomena, focusing on cultivating the Buddha's Path, never falling, this path has no delusion. Phenomena have no fixed characteristics, like the emptiness of space, neither having characteristics nor not having characteristics, the wise do not cling to these. Being brave and skillful in practice, skillfully crossing the boundless sea of suffering, then enabling other beings to have the happiness they desire. Always upholding the true Dharma, dwelling in equality, this is the true Dharma, in the scriptures there are no many delusions. Although the Buddhas appear in the world, in reality, they do not arise, always dwelling in the true Dharma.
法， 斯能奉經典。 一切法現在， 如法及非法， 所說亦如斯， 則住于無本。 遵修微妙道， 而不了魔事， 于諸法亦然， 則不受道教。 志願于佛道， 而以建行慢， 則無有慧教， 所說無所獲。 諸佛慧無量， 於法不著法， 于彼無所猗， 斯道度彼岸。 佈施志於道， 心樂於施捨， 降伏一切有， 不著于佛道。 法不可得勝， 亦不可奉受， 諸法亦如是， 不得心形像， 致究竟解脫， 曉了一切法。 彼修愍哀句， 則為無諸見， 彼等計吾我， 則無有二事。 不處於貢高， 不慕諸所有， 一切行佈施， 勸助於佛道。 佈施及道德， 不處計有二， 禁戒無所行， 常立於正道， 亦無有想念， 言吾立禁戒， 無為無所生， 聖達了禁戒， 以故戒清凈， 解結如虛空。 身如鏡中像， 言如呼聲響， 了心若如幻， 不以戒念慢， 斯則遵師教， 彼樂於寂然， 滅除一切惡， 澹泊度無極。 所謂禁戒者， 則無有二事， 悉分別法性， 此戒則無漏。 忍辱度無極， 堪任一切患， 眾生亦復然， 平等立眾想。 不猗于虛空，
【現代漢語翻譯】 現代漢語譯本 法，能夠奉行經典。 一切法存在於當下，如法與不如法， 所說的也如此，就安住于無本性。 遵循修行微妙的道，卻不瞭解魔事， 對於諸法也是這樣，就不會接受道的教誨。 志願于佛道，卻以建立傲慢為修行， 就沒有智慧的教導，所說的話也毫無所得。 諸佛的智慧無量無邊，對於法不執著於法， 對於那裡沒有什麼可以依賴的，這條道路才能度過彼岸。 佈施立志于道，內心喜樂於施捨， 降伏一切有為法，不執著于佛道。 法不可被戰勝，也不可被奉受， 諸法也是這樣，不能得到心的形象， 達到究竟的解脫，明瞭一切法。 他們修習慈悲之語，就是沒有各種見解， 他們如果計較吾與我，就沒有二元對立。 不處於貢高我慢，不貪慕各種所有， 一切行為都行佈施，勸導幫助於佛道。 佈施以及道德，不執著于計較有二， 禁戒沒有所行，常立於正道， 也沒有想念，說我建立了禁戒， 無為沒有所生，聖人通達了禁戒， 因此戒律清凈，解脫束縛如同虛空。 身體如同鏡中的影像，言語如同呼喊的回聲， 瞭解心如同幻化，不以戒律念頭生起傲慢， 這就是遵循老師的教導，他們喜樂於寂靜， 滅除一切惡行，淡泊度過無極的境界。 所謂的禁戒，就是沒有二元對立， 完全分別法性，這樣的戒律就沒有遺漏。 忍辱度過無極的境界，能夠承受一切苦難， 眾生也是這樣，平等地建立眾生的想法。 不依賴於虛空。
【English Translation】 English version The Dharma, is able to uphold the scriptures. All Dharmas exist in the present, both lawful and unlawful, What is said is also thus, then abide in no-self-nature. Following and cultivating the subtle path, yet not understanding the affairs of Mara (demon), Regarding all Dharmas in this way, then one will not receive the teachings of the path. Aspiring to the Buddha's path, yet taking pride in establishing practice, Then there is no wise teaching, and what is said is without gain. The wisdom of all Buddhas is immeasurable, regarding the Dharma without attachment to the Dharma, Regarding that, there is nothing to rely on, this path can cross to the other shore. Giving with aspiration to the path, the heart joyful in giving, Subduing all conditioned existence, without attachment to the Buddha's path. The Dharma cannot be conquered, nor can it be received and held, All Dharmas are also thus, unable to obtain the form of the mind, Attaining ultimate liberation, understanding all Dharmas. Those who cultivate compassionate words, are without all views, If they calculate 'I' and 'mine', then there is no duality. Not dwelling in arrogance, not craving all possessions, All actions are giving, encouraging and assisting the Buddha's path. Giving and morality, not clinging to calculating duality, Precepts without action, constantly standing on the right path, Also without the thought, saying 'I have established precepts', Non-action without arising, the sage understands the precepts, Therefore, the precepts are pure, untying knots like empty space. The body is like an image in a mirror, speech is like the echo of a call, Understanding the mind as illusory, not taking pride in the thought of precepts, This is following the teacher's instruction, they delight in stillness, Extinguishing all evil deeds, serenely crossing the boundless realm. The so-called precepts, are without duality, Completely distinguishing the nature of Dharmas, these precepts are without leakage. Patience crosses the boundless realm, able to endure all suffering, Sentient beings are also thus, equally establishing the thought of sentient beings. Not relying on emptiness.
諸法無所住， 彼無有罵詈， 則亦無所有， 設節節解身， 心不懷怒恨， 其心無所住， 亦不處內外， 自觀立四眾， 如能忍怨仇， 終不為惡行， 忍辱猶若地， 現在還致此， 乃名曰忍辱。 斯一切眾生， 不能令瞋恚， 勸助樂大乘， 勢強無所畏， 其心意所行， 未曾有所著。 因從始原際， 生死不可知， 則以一人故， 誓被大力鎧。 其法未曾生， 豈能有壞乎， 顛倒之處力， 不了于本際。 諸種立天眼， 法性無思議， 曉瞭如是者， 不起無所盡。 眾生不了斯， 諸法與非法， 常精勤此義， 顛倒于放逸， 諸佛不得入， 究竟無所有。 無行常被鎧， 觀精進差特， 選擇一切法， 如幻若野馬， 彼獲無堅惡， 猶如觀虛空， 思想于虛偽， 猗著無所益。 以故說平等， 得至於滅度， 以此精進義， 遵修無所壞， 行所行離行， 精進最為上， 道行為寂然， 遵修于空義。 勿信于虛偽， 厥意畏生死， 勇猛樂閑居， 明無常如壙， 慧者娛樂禪， 神通度無極， 如聚閑居然， 所住志平等。 威儀無想念， 在在意常
【現代漢語翻譯】 現代漢語譯本 一切法都沒有固定的住所， 對於辱罵和誹謗，內心不起反應，就像什麼都沒有發生一樣。 即使身體被一塊塊地肢解，心中也不懷有憤怒和怨恨。 內心沒有固定的住所，既不執著于內在，也不執著于外在。 以平等之心看待四眾（比丘、比丘尼、優婆塞、優婆夷），能夠忍受怨恨和仇敵。 最終不會做出惡行，忍辱就像大地一樣， 現在還能做到這樣，才稱得上是真正的忍辱。 這樣的人，一切眾生都無法讓他生起嗔恚之心， 勸導和幫助他人欣樂於大乘佛法，內心強大而無所畏懼， 他的心意所行之處，從未有過任何執著。 因為從最初的根源和邊際來看，生死輪迴是無法知曉的， 所以爲了救度一人，也要發誓披上強大的菩薩行鎧甲。 如果法從未產生過，又怎麼會有壞滅呢？ 在顛倒錯亂的地方運用力量，是因為不瞭解事物的根本。 以各種方式開啟天眼（能看透世間一切現象的智慧之眼），法的本性是不可思議的， 明白了這個道理的人，就不會生起任何念頭，最終達到無所窮盡的境界。 眾生不明白這個道理，分不清什麼是正法，什麼是非法， 常常精勤于這些道理，卻在放逸中顛倒錯亂， 諸佛都無法進入這種狀態，因為那裡究竟什麼都沒有。 無所作為才是真正的披甲，觀察精進的差別， 選擇一切法，都如同幻象和野馬一樣虛幻不實， 他獲得了堅固的無惡境界，就像觀看虛空一樣， 思想都是虛假的，執著於它們沒有任何益處。 因此說要達到平等，才能達到涅槃寂滅的境界， 以這種精進的意義，遵循修行就不會有任何壞滅， 所行與非行都遠離執著，精進最為殊勝， 修道行為是寂靜的，遵循修習空性的道理。 不要相信虛假的事物，內心畏懼生死輪迴， 勇猛精進，安樂於閑居，明白無常就像墳墓一樣， 有智慧的人安樂於禪定，以神通度過無邊的苦海， 如同聚集在一起閑居一樣，所居住的地方心志平等。 言行舉止沒有妄想雜念，無論在哪裡，心意都保持平靜。
【English Translation】 English version All dharmas have no fixed abode, He has no revilement, then there is also nothing. Even if the body is dismembered joint by joint, the mind does not harbor anger or resentment. His mind has no fixed abode, neither dwelling within nor without. Observing the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) with equanimity, able to endure hatred and enemies, He will ultimately not commit evil deeds, endurance is like the earth, Now still achieving this, it is called endurance. All these beings cannot cause him to become angry, Encouraging and helping others to delight in the Mahayana, powerful and fearless, His mind's actions have never been attached to anything. Because from the beginning and the end, samsara (birth and death) is unknowable, Therefore, for the sake of one person, vow to wear the armor of great strength. If the dharma has never arisen, how can it be destroyed? Using strength in places of delusion is due to not understanding the fundamental nature. Establishing the heavenly eye (the eye of wisdom that sees through all phenomena) in various ways, the nature of dharma is inconceivable, Those who understand this do not give rise to anything, ultimately reaching the inexhaustible. Beings do not understand this, distinguishing between dharmas and non-dharmas, Constantly diligent in these meanings, but deluded in negligence, The Buddhas cannot enter, ultimately there is nothing. Non-action is constant armor, observing the differences in diligence, Selecting all dharmas, like illusions and mirages, He obtains the firm non-evil state, like observing emptiness, Thoughts are false, clinging to them is of no benefit. Therefore, it is said that equality leads to nirvana, With this meaning of diligence, following practice will not be destroyed, Acting and non-acting are detached, diligence is the most supreme, The path of practice is stillness, following the meaning of emptiness. Do not believe in falsehood, his mind fears samsara, Be brave and delight in seclusion, understanding impermanence like a tomb, The wise delight in meditation, using supernatural powers to cross the boundless ocean of suffering, Like gathering in seclusion, the mind is equal in the place where he dwells. Dignified and without thoughts, wherever he is, his mind is always at peace.
定， 本凈等於法， 寂然無諸漏， 信樂於解脫， 于度常等定， 斯均等懷來， 恒立於平等。 不諍亂平等， 是故曰平均； 不為心見惑， 道心一切普， 開化于眾生， 是故曰平等； 常念于諸佛， 如來則法身， 於色無所著， 是故曰平等； 意念行經典， 若法與非法， 其心靡所念， 是故曰平等。 心念于聖眾， 謂眾則無為， 離於數無數， 明達于禪定， 普見諸佛土， 十方諸眾生， 于眼無有色， 不想行有二。 或聞一切佛， 所可說經法， 不以耳音聲， 退轉為二想。 一切眾生心， 一心悉知之， 無人亦無意， 則無有眾想。 識念億萬垓， 猶江河沙劫， 亦無有前後， 所知為若茲。 游達億千國， 現神足無限， 於時明哲者， 身口心不亂。 能分別經典， 辯才而獨步， 講說億千劫， 法性無所失。 智慧度無極， 方便了五陰， 遵修無所戲， 為人說經法。 曉了因緣便， 棄捐所分別， 其以塵勞故， 則了諸清凈。 因緣得解脫， 則無有諸見， 如是曉眾事， 諸法無形像。 自睹見佛身， 觀空悉能忍，
【現代漢語翻譯】 現代漢語譯本 定， 本性清凈等同於法，寂靜無染沒有任何煩惱， 深信並喜好解脫，對於度化眾生常常保持平等禪定， 以平等之心對待一切眾生，恒常安住于平等之中。 不爭論不擾亂平等，因此稱為平均； 不被心和見解所迷惑，道心普遍照耀一切， 開導教化一切眾生，因此稱為平等； 常常憶念諸佛，如來就是法身， 對於色相沒有任何執著，因此稱為平等； 意念奉行經典，無論是正法還是非法， 心中沒有任何分別念，因此稱為平等。 心念聖賢僧眾，所謂僧眾就是無為， 遠離數量和無數的分別，明瞭通達禪定， 普遍見到諸佛的國土，十方所有的眾生， 對於眼睛所見沒有色相的執著，不想像行為有二元對立。 或者聽聞一切佛所說的經法， 不因為耳朵聽到的聲音，而退轉產生二元對立的想法。 一切眾生的心，都能一心了知， 沒有能知的人也沒有所知的意念，也就沒有眾多的想法。 認識憶念億萬垓（極大的數量單位），猶如恒河沙劫（極長的時間單位）， 也沒有先後之分，所知的就是這樣。 遊歷通達億千個國土，顯現神通變化沒有窮盡， 在這個時候，明智的人，身口意都不會散亂。 能夠分辨經典，辯才無礙獨一無二， 講說億千劫的時間，法性也沒有任何損失。 以無盡的智慧度化眾生，善巧方便地明瞭五陰（色、受、想、行、識）， 遵循修行沒有虛妄，為人們講說經法。 明白瞭解因緣的方便，捨棄分別執著， 因為有了塵世的煩惱，才能瞭解諸法的清凈。 通過因緣獲得解脫，就沒有各種見解， 像這樣明白各種事情，諸法沒有固定的形狀。 親自見到佛的身相，觀察空性都能安忍，
【English Translation】 English version Settled, The fundamental purity is equal to the Dharma, serene and without any defilements, Believing and delighting in liberation, constantly maintaining equal Samadhi (state of meditative consciousness) in deliverance, Treating all beings with equal compassion, always abiding in equality. Not contending, not disturbing equality, therefore it is called impartiality; Not being deluded by mind and views, the mind of the Path shines universally, Enlightening and transforming all beings, therefore it is called equality; Constantly mindful of all Buddhas, the Tathagata (another name for Buddha) is the Dharmakaya (the body of the Dharma), Without any attachment to form, therefore it is called equality; Mindfully practicing the Sutras (Buddhist scriptures), whether it is Dharma or non-Dharma, The mind has no discriminating thoughts, therefore it is called equality. Mindful of the Sangha (Buddhist community), the Sangha is non-action, Away from the distinction of number and numberless, clearly understanding Samadhi, Universally seeing the Buddha lands, all beings in the ten directions, For the eyes, there is no attachment to form, not imagining actions to be dualistic. Or hearing all the Sutras spoken by all the Buddhas, Not retreating into dualistic thoughts because of the sounds heard by the ears. The minds of all beings are known with one mind, There is no knower nor intention to know, thus there are no multiple thoughts. Knowing and remembering billions of 'Gai' (extremely large number), like the sands of the Ganges River Kalpas (immeasurably long period of time), There is no before or after, what is known is like this. Traveling through billions of thousands of lands, manifesting unlimited supernatural powers, At this time, the wise person's body, speech, and mind are not disturbed. Able to distinguish the Sutras, with unique and unobstructed eloquence, Speaking for billions of thousands of Kalpas, the nature of Dharma is not lost. Using limitless wisdom to deliver beings, skillfully understanding the five Skandhas (form, feeling, perception, volition, consciousness), Following the practice without falsehood, speaking the Sutras for people. Understanding the convenience of conditions, abandoning discriminations, Because of worldly afflictions, one understands all purity. Obtaining liberation through conditions, there are no views, Understanding all things in this way, all Dharmas have no fixed form. Personally seeing the body of the Buddha, enduring all by observing emptiness,
覿終始滅度， 一切無所有。 了智慧本凈， 於世罔所念， 以離窈冥眾， 乃為修道行。 斯乘為大乘， 佛慧無思議， 撫照于眾生， 勸此無上乘， 計一切諸道， 斯乘為最尊。 如是于彼乘， 僉了一切學， 假使一切人， 靡能限此乘， 吾等大乘者， 聽省濟群生。 其建志大乘， 猶譬如虛空， 未曾有貪淫， 于眾生無著。 虛空無邊限， 無色不可見， 大乘亦如茲， 無限無有漏。 假使一切人， 志學於此乘， 受使亦如斯， 是乘為殊特。 設於百千劫， 所遵行乘者， 嘆德不能盡， 大乘之功祚， 則棄捐無礙， 睿達得自在。 假使此尊經， 有人執斯頌， 終不墮惡趣， 然後得自由。 在天上人間， 敬斯經亦然， 吾當授其決， 悉使得佛道。 若聞此經者， 最後不恐懼， 斯等有正法， 則立於雅典。 便為轉法輪， 住此經如是， 一切思惟之， 退轉于生死， 則近等正覺， 持是經如是。 其執持斯經， 則巨勇猛力， 降伏眾魔兵， 大進無極慧， 猶如錠光佛， 授決得法忍。 其敬此經者， 吾亦當授決， 諸佛無由
【現代漢語翻譯】 現代漢語譯本 徹見終結、起始和寂滅（Nirvana），一切皆空無所有。 通達智慧的本性清凈，對於世間沒有任何執念。 因為遠離了幽暗愚昧的大眾，這才是真正的修行之道。 這個法門被稱為大乘（Mahayana），佛陀的智慧不可思議。 佛陀慈悲地照耀著眾生，勸導他們修習這無上的法門。 如果衡量一切修行之道，這個法門最為尊貴。 像這樣修習這個法門，就能通達一切學問。 即使所有人一起努力，也無法窮盡這個法門的奧妙。 我們這些修習大乘的人，應當聽聞並救濟眾生。 那些立志修習大乘的人，就像虛空一樣。 心中沒有貪慾，對於眾生也沒有執著。 虛空沒有邊際，沒有顏色，不可見。 大乘也像這樣，無限無盡，沒有煩惱。 即使所有的人，都立志修習這個法門。 接受教導並依此修行，這個法門就顯得特別殊勝。 即使經過百千劫的時間，所修行的法門。 也無法讚歎完大乘的功德。 修習大乘就能捨棄一切障礙，智慧通達，獲得自在。 如果有人能夠執持這部尊貴的經典，哪怕只是一句偈頌。 最終也不會墮入惡道，最終獲得解脫。 無論在天上還是人間，恭敬這部經典也是一樣。 我將為他們授記，讓他們最終證得佛道。 如果有人聽聞這部經典，最終不會感到恐懼。 這些人擁有正法，就能立足於高尚的境界。 就能轉動法輪，安住于這部經典之中。 如果能夠思維其中的道理，就能遠離生死輪迴。 就能接近正等覺（Samyak-sambuddha），堅持修習這部經典就是這樣。 那些執持這部經典的人，就擁有巨大的勇猛力量。 能夠降伏一切魔軍，獲得無限的智慧。 就像錠光佛（Dipankara Buddha）一樣，被授記並獲得法忍（Dharma-kshanti）。 那些恭敬這部經典的人，我也將為他們授記。 諸佛沒有...
【English Translation】 English version Perceiving the end, the beginning, and Nirvana (extinction), everything is without substance. Understanding the inherently pure nature of wisdom, having no attachment to the world. Because of being apart from the multitude of darkness and ignorance, this is truly the path of cultivation. This vehicle is called the Mahayana (Great Vehicle), the Buddha's wisdom is inconceivable. The Buddha compassionately illuminates sentient beings, encouraging them to practice this unsurpassed vehicle. If all paths are measured, this vehicle is the most venerable. Practicing this vehicle in this way, one can understand all learning. Even if all people work together, they cannot exhaust the mysteries of this vehicle. We who practice the Mahayana should listen and save sentient beings. Those who aspire to the Mahayana are like the void. Having no greed, having no attachment to sentient beings. The void is boundless, colorless, and invisible. The Mahayana is also like this, limitless and without defilements. Even if all people aspire to this vehicle. Receiving instruction and practicing accordingly, this vehicle appears especially unique. Even after hundreds of thousands of kalpas (aeons), the vehicle that is practiced. Cannot fully praise the merits of the Mahayana. Practicing the Mahayana can abandon all obstacles, wisdom is penetrating, and freedom is attained. If someone can uphold this venerable scripture, even just one verse. Will ultimately not fall into evil realms, and will ultimately attain liberation. Whether in heaven or in the human realm, revering this scripture is the same. I will bestow predictions upon them, allowing them to ultimately attain Buddhahood. If someone hears this scripture, they will ultimately not feel fear. These people possess the true Dharma, and can stand in a noble state. They can turn the Dharma wheel, abiding in this scripture. If one can contemplate the principles within, one can be apart from the cycle of birth and death. One can approach Samyak-sambuddha (Perfect Enlightenment), upholding this scripture is like this. Those who uphold this scripture possess great and courageous strength. They can subdue all the armies of Mara (demons), and attain limitless wisdom. Like Dipankara Buddha (Dipankara Buddha), being predicted and attaining Dharma-kshanti (acceptance of the Dharma). Those who revere this scripture, I will also bestow predictions upon them. The Buddhas have no...
生， 救世護吼導， 若講斯經者， 則為造佛事。」
佛說此頌時，分別音聲行之所趣，十千天子則發無上正真道意，二千菩薩得不起法忍，千比丘漏盡意解，三萬二千人遠塵離垢得諸法眼生。
行道品第十一
爾時，溥首白世尊曰：「今日吾省大聖所說，分別厥義，其有志愿求佛道者，則為希慕于邪見矣！所以者何？唯然，世尊！因獲邪見逮佛道耳，欲有所得故發志願，則為方便至於邪見。所以者何？天中之天！又見其道不住欲界，不住色界，不住無色界，道無所住，以是之故不當志願。譬如男子而取假鐵，燒著火中不欲愿火，不當手觸。所以者何？燒人手故。火不自燒取者燒耳，其有志愿求佛道者，則為求火而自燒耳。唯然，世尊！道無志求以度二事而無所趣。喻如男子志願虛空吾欲游步行於空中，其人不能行於虛空。」
溥首又曰：「無能成立於虛空者，其達道意如虛空者，道無所住則度於二。假使菩薩無有二想建立道意，設有菩薩興為二想志求佛者，若唸佛道念於終始，設念道者則念邪見，假使念道念滅度者，則非菩薩，不為行道也。」
於是，持心梵天問溥首曰：「菩薩何行應道行乎？」答曰：「梵天！若有菩薩行一切法，而於諸范悉無所行，是為菩薩欽崇道行超
【現代漢語翻譯】 現代漢語譯本： 生啊，救世護吼導（救護世間，如獅子吼般引導眾生）， 如果講說這部經，那就是在做佛事。』 佛陀說這偈頌時，分別音聲行所趨向之處，一萬天子便發起無上正真道意，二千菩薩獲得不起法忍，一千比丘漏盡意解，三萬二千人遠離塵垢，得到諸法之眼。 行道品第十一 這時，溥首菩薩對世尊說：『今天我領會了大聖所說的，分別其中的意義，那些有志愿求佛道的人，那就成了希求邪見了！為什麼呢？因為，世尊！是因為獲得邪見才能達到佛道啊，想要有所得才發願，那就成了方便到達邪見。為什麼呢？天中之天！又看到那道不住于欲界，不住於色界，不住于無色界，道無所住，因為這個緣故不應當發願。譬如男子取來假鐵，放在火中燒，不想要火，不應當用手去觸碰。為什麼呢？因為它會燒傷人的手。火不會自己燒，是拿取它的人被燒傷，那些有志愿求佛道的人，那就成了求火而自焚了。世尊！道沒有志求，以度過二事而無所趨向。譬如男子想要在虛空中行走，但人是不能在虛空中行走的。』 溥首菩薩又說：『沒有人能在虛空中成立，那通達道意如同虛空的人，道無所住就能度過二。假使菩薩沒有二想，建立道意，假設有菩薩興起二想，志求成佛，如果唸佛道，念於終始，如果念道，那就念于邪見，假設念道念滅度，那就不是菩薩，不是在行道。』 於是，持心梵天問溥首菩薩：『菩薩什麼行才應合道行呢？』答道：『梵天！如果有菩薩行一切法，而對於諸法都沒有執著，這就是菩薩欽崇道行，超越了。
【English Translation】 English version: 'Born, the savior who protects and roars, guiding, If one speaks this sutra, then it is creating Buddha-deeds.' When the Buddha spoke this verse, discerning the direction of sound and action, ten thousand devas generated the unsurpassed, right, and true aspiration for enlightenment, two thousand Bodhisattvas attained the forbearance of non-arising dharmas, one thousand Bhikshus exhausted their outflows and attained liberation of mind, and thirty-two thousand people were freed from dust and defilement, and gained the Dharma-eye. Chapter Eleven: On the Practice of the Path At that time, Bodhisattva Pǔshǒu (Universal Head) said to the World-Honored One: 'Today I understand what the Great Sage has said, distinguishing its meaning. Those who aspire to seek the Buddha-path are then desiring wrong views! Why is that? Because, World-Honored One! It is through obtaining wrong views that one attains the Buddha-path. Wanting to gain something and then making a vow is then a convenient way to reach wrong views. Why is that? O, you, among the heavens! Also seeing that the path does not abide in the desire realm, does not abide in the form realm, does not abide in the formless realm, the path abides nowhere, and for this reason, one should not make a vow. For example, a man takes false iron, burns it in the fire, not wanting the fire, one should not touch it with one's hand. Why is that? Because it burns people's hands. The fire does not burn itself, it is the one who takes it that is burned. Those who aspire to seek the Buddha-path are then seeking fire and burning themselves. World-Honored One! The path has no aspiration, in order to pass through two matters and have nowhere to go. It is like a man aspiring to walk in the sky, but a person cannot walk in the sky.' Bodhisattva Pǔshǒu (Universal Head) also said: 'No one can establish themselves in the sky. Those who understand the meaning of the path are like the sky. The path abides nowhere, and thus one can pass through duality. Suppose a Bodhisattva has no dualistic thoughts and establishes the intention for the path. If a Bodhisattva arises with dualistic thoughts and aspires to become a Buddha, if one thinks of the Buddha-path, thinking of beginning and end, if one thinks of the path, then one is thinking of wrong views. Suppose one thinks of the path and thinks of extinction, then that is not a Bodhisattva, and is not practicing the path.' Then, Brahma (a celestial being) Chícīn (Upholding Mind) asked Bodhisattva Pǔshǒu (Universal Head): 'What practice of a Bodhisattva accords with the practice of the path?' He replied: 'Brahma! If a Bodhisattva practices all dharmas, and yet has no attachment to any dharmas, this is a Bodhisattva who reveres the practice of the path, surpassing.'
諸行性，斯謂，梵天！為菩薩者遵尚道行。」
又問溥首：「何謂菩薩超諸行界奉修道行？」答曰：「離一切著及諸想行，亦復釋置眼耳鼻口身意，如是行者則超行界。」
又問：「設使超度為何謂也？」答曰：「平等於乘則為超度，等一切法乃為道耳。」
持心又問：「道云何住行者方便？」答曰：「如彼道矣。」
又問：「其道云何？」答曰：「梵天！又其道者無去來今，是故菩薩凈於三場住于佛道。設如過去若如當來復如現在，意罔所趣則無行念，如是住者則無所住普住一切，若此住者則得達至於諸通慧。」
又問：「何名為諸通慧？」答曰：「悉達一切不以為智，是故名曰為諸通慧。」
又問：「何謂為慧？」答曰：「所以謂慧無差別故，無異念故，又如眾生所有亦如，悉無差特。」
又問：「何謂眾生？」答曰：「其名本凈眾生澹泊，以是之故其名本凈，眾生如是等無差別。假使有念道有差別、眾生不同，則不順道。設道如此眾生亦然，以是之故，無有差別，則不得歸為差別也。又吾我等道亦平等，道以平等吾我亦等，猶斯之故故無殊別。所以者何？眾生無我亦無有身，以故無差如身無異，一切諸法亦復如是。」
持心又問：「如來所說至誠無虛，所以
【現代漢語翻譯】 現代漢語譯本： 梵天啊，所有行為都是無常的，這就是菩薩所遵循和推崇的修行之道。
溥首回答說：『什麼是菩薩超越所有行為的界限而奉行的修行之道呢？』回答說：『捨棄一切執著和各種念想行為，也放下眼、耳、鼻、口、身、意，這樣修行的人就超越了行為的界限。』
又問：『如果說是超度，那什麼是超度呢？』回答說：『對一切乘法都平等對待就是超度，平等對待一切法就是道。』
持心又問：『道如何安住，修行者又如何方便行道呢？』回答說：『就像那道本身一樣。』
又問：『那道又是怎樣的呢？』回答說：『梵天啊！道沒有過去、現在、未來，所以菩薩清凈於過去、現在、未來三世，安住于佛道。假設是過去、將來、現在，心意都沒有任何趨向，就沒有行為的念頭，這樣安住就沒有安住之處，普遍安住於一切。如果這樣安住，就能達到各種神通智慧。』
又問：『什麼叫做各種神通智慧？』回答說：『完全通達一切而不認為那是智慧，所以叫做各種神通智慧。』
又問：『什麼叫做智慧？』回答說：『之所以稱為智慧，是因為沒有差別，沒有不同的念頭，又像眾生所有的一切都是一樣的，完全沒有差別。』
又問：『什麼叫做眾生？』回答說：『其名稱本來就是清凈的，眾生是淡泊的，因此其名稱本來就是清凈的，眾生就是這樣平等沒有差別。假如認為道有差別、眾生不同，那就是不順應道。如果道是如此，眾生也是如此，因此沒有差別，就不能歸結為差別。又，我和你等等，道也是平等的，道因為平等，我和你也是平等的，就像這樣，所以沒有特殊差別。為什麼呢？眾生沒有我，也沒有身體，因此沒有差別，就像身體沒有不同，一切諸法也是這樣。』
持心又問：『如來所說至誠真實，沒有虛假，為什麼……』
【English Translation】 English version: 『All conditioned things are impermanent,』 thus, Brahma! This is what a Bodhisattva follows and esteems as the path of practice.
Then he asked P'u-shou (溥首, a name): 『What is it that a Bodhisattva transcends all realms of action to devote himself to the practice of the path?』 He replied: 『To abandon all attachments and all thoughts and actions, and also to release the eye, ear, nose, mouth, body, and mind; one who practices in this way transcends the realms of action.』
He further asked: 『If it is called transcendence, then what is transcendence?』 He replied: 『To be equal to all vehicles is transcendence; to be equal to all dharmas is the path.』
Chih-hsin (持心, a name) then asked: 『How does the path abide, and how does the practitioner conveniently practice the path?』 He replied: 『Like the path itself.』
He further asked: 『What is the path like?』 He replied: 『Brahma! Moreover, the path has no past, present, or future; therefore, the Bodhisattva is pure in the three times (past, present, future) and abides in the Buddha-path. Supposing it is the past, or the future, or the present, the mind has no inclination, then there is no thought of action; one who abides in this way has no place to abide, universally abiding in everything. If one abides in this way, one can attain all supernal knowledges.』
He further asked: 『What are called all supernal knowledges?』 He replied: 『To fully understand everything without considering it wisdom; therefore, it is called all supernal knowledges.』
He further asked: 『What is called wisdom?』 He replied: 『What is called wisdom is because there is no difference, no different thought, and like all that beings possess, it is all the same, with no difference at all.』
He further asked: 『What are called beings?』 He replied: 『Their name is originally pure, beings are detached; therefore, their name is originally pure, beings are thus equal without difference. If one thinks that the path has differences and beings are different, then one is not in accordance with the path. If the path is like this, beings are also like this; therefore, there is no difference, and it cannot be concluded as difference. Moreover, the path is equal to me and you, and because the path is equal, me and you are also equal; just like this, therefore, there is no special difference. Why? Beings have no self and no body; therefore, there is no difference, just as the body has no difference, and all dharmas are also like this.』
Chih-hsin (持心, a name) then asked: 『What the Tathagata (如來, Thus Come One) says is sincere and true, without falsehood, why...』
分別斯諸法矣！」答曰：「如來未曾分別說法。所以者何？如來不得於諸法也，況當分別。」
又問：「如來豈不現法教乎？是則有為是則無為，斯為世事斯度世行？」答曰：「所趣云何？孰為於此分別身行、為言教乎？」報曰：「不也！」
溥首又問：「所謂身者則便起身而滅盡乎？」答曰：「不也！」
報曰：「如是，梵天！所可言曰法言教者，斯則為興虛空言教，其無言教亦復如是。有諸法者所可言教，法無所起亦無所滅，無所言教為法言教。設使無法亦無言教，斯則無言。所以者何？如諸法教，其無言教亦復如是，是故名曰無所言教。如來所住則無所住，無所住者故曰無本。」
嘆品第十二
於是，四天王天、帝釋、梵忍積天來在眾會，則以天華供養散佛，致敬以訖，而說斯言：「若族姓子、族姓女，假使得聞溥首童真所說經法歡喜信者，則便降魔及外異學。所以者何？則離一切諸見之想。設令聞說此深妙法，不恐不怖亦不懷懅，則為諸佛之所建立，法流佈處則為如來游其土地。聞此法者，則當察彼為轉法輪。若於郡國丘聚縣邑州域大邦游步經行，睹此經典所流佈者，終不為魔之所得便，亦不迷惑亦無所猗，于往古世悉造行已。若人耳聞斯經名者，以比丘句不求滅度，不用魔
【現代漢語翻譯】 現代漢語譯本： 『您已經分別了這些法嗎？』 答道：『如來從未分別說法。為什麼呢？如來都無法獲得諸法，更何況去分別它們呢。』
又問：『如來難道不展現法教嗎？那麼，什麼是『有為』，什麼是『無為』？什麼是世俗之事，什麼是度世之行？』 答道：『您所追求的是什麼呢？誰會在此分別身行和言教呢？』 回答說：『不會！』
溥首（Pǔ shǒu，菩薩名）又問：『所謂的『身』，是起身之後就滅盡了嗎？』 答道：『不是！』
回答說：『正是這樣，梵天（Fàntiān，佛教護法神）！所能說出的法言教，就像是興起虛空的言教，而無言教也是如此。有諸法存在時，所能說出的言教，法無所起也無所滅，無所言教就是法言教。即使沒有法，也沒有言教，那就是無言。為什麼呢？因為諸法之教，其無言教也是如此，所以稱為無所言教。如來所住之處就是無所住，無所住之處就稱為無本。』
嘆品第十二
於是，四天王天（Sìtiānwáng tiān，佛教護法神）、帝釋（Dìshì，佛教護法神）、梵忍積天（Fàn rěn jī tiān，佛教天神）來到眾會之中，用天華供養散佈于佛前，致敬完畢后，說了這樣的話：『如果族姓之子、族姓之女，能夠聽聞溥首童真（Pǔ shǒu tóngzhēn，菩薩名）所說的經法，並歡喜信受，就能降伏魔和外道異學。為什麼呢？因為他們遠離了一切諸見的想法。如果聽聞了這深妙之法，不恐懼也不害怕，也不會驚慌，那麼他們就是諸佛所建立的，法流佈的地方就是如來游化的土地。聽聞此法的人，就應當觀察他是否在轉法輪。如果在郡國、丘聚、縣邑、州域、大邦游步經行，看到此經典所流佈的地方，終究不會被魔所趁，也不會迷惑，也不會有所依賴，因為他們在往古世已經造行過了。如果有人聽聞此經的名字，以比丘（Bǐqiū，佛教出家男眾）的身份不求滅度，不用魔』
【English Translation】 English version: 『Have you distinguished these dharmas?』 He answered: 『The Tathagata (Rúlái, one of the titles of a Buddha) has never distinguished and expounded the Dharma. Why? The Tathagata cannot even attain the dharmas, how much less distinguish them.』
He further asked: 『Does the Tathagata not manifest the Dharma teaching? Then what is 『conditioned』 (有為, yǒu wéi), what is 『unconditioned』 (無為, wú wéi)? What are worldly affairs, and what is the practice of transcending the world?』 He answered: 『What are you pursuing? Who would distinguish between bodily actions and verbal teachings here?』 He replied: 『No!』
Pǔ shǒu (溥首, name of a Bodhisattva) further asked: 『Does the so-called 『body』 arise and then perish completely?』 He answered: 『No!』
He replied: 『Indeed, Brahma (Fàntiān, a protector deity in Buddhism)! What can be said as Dharma teachings is like raising verbal teachings in empty space, and the absence of verbal teachings is also the same. When dharmas exist, what can be said as teachings is that the Dharma neither arises nor ceases, and the absence of verbal teachings is the Dharma teaching. Even if there is no Dharma and no verbal teachings, that is non-verbal. Why? Because the teachings of all dharmas are like the absence of verbal teachings, therefore it is called the absence of verbal teachings. The place where the Tathagata dwells is the place where nothing is dwelled upon, and the place where nothing is dwelled upon is called without origin.』
Chapter Twelve: Praise
Then, the Four Heavenly Kings (Sìtiānwáng tiān, the Four Guardian Kings), Dìshì (帝釋, Indra), and Fàn rěn jī tiān (梵忍積天, a Brahma deity) came to the assembly, offered heavenly flowers to the Buddha, paid their respects, and said these words: 『If sons or daughters of good families can hear the Sutra spoken by the Pǔ shǒu tóngzhēn (溥首童真, Pǔ shǒu the pure youth, a Bodhisattva) and rejoice and believe in it, they will subdue demons and heretical teachings. Why? Because they are free from all thoughts of views. If they hear this profound Dharma and are not afraid, fearful, or apprehensive, then they are established by all the Buddhas, and the place where the Dharma flows is the land where the Tathagata travels. Those who hear this Dharma should observe whether he is turning the Dharma wheel. If they walk and travel in districts, villages, towns, counties, states, or large countries, and see this scripture being propagated, they will ultimately not be taken advantage of by demons, nor will they be confused or attached, because they have already cultivated in past lives. If someone hears the name of this Sutra, and as a Bhikshu (Bǐqiū, a Buddhist monk) does not seek extinction, and does not use demons』
事當受斯經。
「唯然，世尊！斯經典者，若逮法明，吾等悉信不敢違失如來、溥首、梵天之教，設若睹見彼法師者，吾等當觀如見世尊，當從其人聽受法典隨侍法師。此族姓子，常為諸天之所擁護。假使有人得是經典書讀誦持，無央數千諸天子俱，共行聽受會中所說。」
詠德品第十三
爾時世尊，贊大眾會及釋梵曰：「善哉！善哉！如爾所云，假使三千大千世界，滿中七寶持用佈施，若一得聞此經法者，斯之功德出彼福上。」
佛言：「置是三千大千世界滿中珍寶，正使江河沙等滿中七寶持用興福，不如再聞是經法者，其功德本出於彼上。族姓子、族姓女，設能得聞此經典者，若為利養若為榮色，若為財業若為眷屬，為法之主生於天上。若在人間求望豐饒，若為邪術異學之法，若求音聲博聞多識，又志自在為堅固慧慕得善友，若求神通三達之智，欲獲一切善法功德，若以覺意安立眾生令無苦患，若求無為，族姓子、族姓女當聞是經，受持諷誦廣為人說，吾未曾見有受是經至心奉行而無獲者。
「今佛慇勤囑累爾等。若有從人得聞是經，從師和上而聽受者，佛不睹見一切世間及俗供養，有能奉敬報其恩者。所以者何？度世之法不以俗養而可畢了。其度世法俗間之供不可相比，則於世
{ "translations": [ "現代漢語譯本：\n應當接受這部經典。", "『是的，世尊！這部經典，如果能夠領悟其中的法義，我們都深信不疑，不敢違背如來、溥首（佛的尊稱）、梵天（宇宙的創造者）的教誨。如果見到講授這部經典的法師，我們應當視其如見世尊，應當跟隨他聽受法典，侍奉法師。這位善男子，常為諸天所擁護。假使有人得到這部經典，書寫、讀誦、受持，無數千位天子都會一同前來聽受法會中所說的內容。』", "詠德品第十三", "這時，世尊讚歎大眾集會以及釋提桓因（帝釋天）和梵天說：『好啊！好啊！正如你們所說，假使以充滿三千大千世界的七寶來佈施，如果有人能夠聽聞這部經典，他的功德勝過那種佈施的福報。』", "佛說：『放下那充滿三千大千世界的珍寶，即使以如同恒河沙數般充滿七寶來行善積福，也不如再次聽聞這部經典，其功德根本勝過前者。善男子、善女人，如果能夠聽聞這部經典，無論是爲了獲得利益供養，還是爲了美好的名聲，無論是爲了財富產業，還是爲了眷屬親人，爲了成為佛法的領袖而生於天上。如果在人間希望獲得豐饒的生活，無論是爲了邪術異端的法門，還是爲了追求美好的聲音、廣博的見聞和豐富的知識，又或者立志自在、追求堅固的智慧、仰慕良善的朋友，如果追求神通和三明六通的智慧，想要獲得一切善法功德，如果想要以覺悟之心安立眾生，使他們沒有痛苦和憂患，如果追求無為的境界，善男子、善女人應當聽聞這部經典，受持、諷誦，廣泛地為人宣說。我從未見過有人受持這部經典，至誠奉行而沒有收穫的。", "『現在佛陀慇勤地囑咐你們。如果有人從他人那裡聽聞這部經典，從師父和尚那裡聽受，佛陀認為即使是整個世間以及世俗的供養，也沒有什麼能夠報答他們的恩情。為什麼呢？度化世人的佛法不能用世俗的供養來完全報答。度化世人的佛法與世俗的供養無法相比，』」 ], "english_translations": [ "English version:\nOne should accept this Sutra.", "'Yes, World-Honored One! If we can grasp the Dharma (teachings) within this Sutra, we will all believe without doubt and dare not disobey the teachings of Tathagata (another name for Buddha), Pu Shou (an honorific title for the Buddha), and Brahma (the creator of the universe). If we see the Dharma master who expounds this Sutra, we should regard him as seeing the World-Honored One, and we should follow him to listen to the Dharma and serve the Dharma master. This son of good family is always protected by the devas (gods). If someone obtains this Sutra, writes, reads, recites, and upholds it, countless thousands of devaputras (heavenly beings) will come together to listen to what is said in the assembly.'", "Chapter Thirteen: Praising Virtue", "At that time, the World-Honored One praised the assembly and Shakra (Indra) and Brahma, saying: 'Excellent! Excellent! As you have said, even if one were to fill three thousand great thousand worlds with the seven treasures and use them for giving, if someone could hear this Sutra, their merit would surpass the merit of that giving.'", "The Buddha said: 'Put aside the treasures that fill three thousand great thousand worlds. Even if one were to fill as many Ganges Rivers as there are grains of sand with the seven treasures and use them to create blessings, it would not be as good as hearing this Sutra again. The root of its merit surpasses the former. Sons and daughters of good families, if they can hear this Sutra, whether it is for the sake of gaining benefits and offerings, or for the sake of a good reputation, or for the sake of wealth and property, or for the sake of family and relatives, to be born in the heavens as a leader of the Dharma. If in the human world they hope to obtain an abundant life, whether it is for the sake of heretical and unorthodox teachings, or for the sake of pursuing beautiful sounds, broad knowledge, and abundant learning, or aspiring to be free, pursuing steadfast wisdom, admiring good friends, if seeking supernatural powers and the wisdom of the Three Clarities and Six Supernatural Powers, wanting to obtain all good Dharma and merit, if wanting to establish sentient beings with an awakened mind, so that they have no suffering and worries, if seeking the state of non-action, sons and daughters of good families should hear this Sutra, uphold, recite, and widely proclaim it to others. I have never seen anyone who upholds this Sutra, sincerely practices it, and does not gain something.", "'Now the Buddha earnestly exhorts you. If someone hears this Sutra from another person, and receives it from a teacher or Upadhyaya (preceptor), the Buddha believes that even the entire world and secular offerings cannot repay their kindness. Why? The Dharma of liberating people cannot be fully repaid with secular offerings. The Dharma of liberating people cannot be compared to secular offerings.'" ] }
間而無所著，世俗之法不可凈畢非勞冀法，非以世俗希僥供法而可畢了，一切報應而有反覆，斯經典者無有異事，反覆之報如所云法，度于馳騁而無所行，斯則為行，其有成就則為恭敬於法師矣，則為凈畢一切報恩。
「若入郡國縣邑，有所服習分衛之具多所福度，此等之類奉如來教，遵修如命則得超度，逾于眾冥則豎幢幡，斯等勇猛而能戰鬥多所降伏，則為師子離諸恐怖，則為龍象自抑制心，則為神仙所言至誠。
「超越一切諸邪異學，以為良醫療一切痛，為不畏難說深妙法，斯等佈施舍一切塵則奉凈戒，寂然澹泊度于無極，以離吾我及所有身，為大精進至於無為。
「于無數劫患厭終始，樂於禪定具足一心，為大智慧而能分別一切章句。曉了示現諸慧之誼則為大德，無數百千福不可計，相自莊嚴慧不可極，便為覆蓋日月之光為大勢力。
「於十種力總持力要，斯等儔倫則為大云，闡法雷音注大法雨，則能滅除一切塵勞。
「先獲第一無為滅度，則護生死慰除恐懼，則為錠明照耀眾冥。畏忌魔網則為救濟令得自歸，則為一切眾生之度，則處佛樹逮得法眼，而以得睹諸法無本。
「曉了空法建立大哀，住無極慈則得親近，一切眾生背卑劣乘向于大乘。燒諸顛倒壞未平等，越度名
【現代漢語翻譯】 現代漢語譯本： 間或沒有執著，世俗的法則無法完全清凈，不是靠勞累來期望佛法，也不是用世俗的僥倖心理來供養佛法就能完全了結的。一切報應都有反覆，這部經典沒有其他特別之處，反覆的報應就像所說的法則一樣。在馳騁中度過而無所作為，這就是修行；如果能有所成就，就是對法師的恭敬，就是完全清凈一切報恩。
『如果進入郡國縣邑，有所學習和乞食的用具，能廣行福德，這類人奉行如來教導，遵循修行如同奉行命令，就能得到超度，超越眾多黑暗。於是豎立幢幡，這些人勇猛而能戰鬥，能降伏很多敵人，就像獅子一樣遠離各種恐怖，就像龍像一樣自我抑制內心，就像神仙一樣所說的話真實誠懇。
『超越一切邪門歪道，作為良醫醫治一切痛苦，不畏懼困難宣說深奧微妙的佛法，這些人佈施捨棄一切塵世的煩惱，奉行清凈的戒律，寂靜淡泊地度過無極的境界，遠離我執和對身體的執著，以大精進達到無為的境界。
『在無數劫中厭倦生死輪迴，樂於禪定，具備一心不亂的境界，以大智慧來分辨一切章句。明白曉暢地示現各種智慧的意義，就是大德之人，擁有無數百千的福報不可計數，相貌自然莊嚴，智慧沒有窮盡，就能覆蓋日月的光芒，成為大勢力之人。
『對於十種力量和總持的力量來說，這些人就像大云一樣，闡述佛法的雷音，降下大法的雨水，就能滅除一切塵世的煩惱。
『首先獲得第一無為的寂滅，就能守護生死，安慰消除恐懼，就像明燈一樣照耀眾生的黑暗。畏懼魔的羅網，就能成為救濟，使眾生得到歸宿，就能成為一切眾生的救度者，就能在菩提樹下證得法眼，從而得見諸法本性為空。
『明白曉暢空性的法則，建立廣大的慈悲，安住于無極的慈悲之中，就能親近一切眾生，使他們背離卑劣的小乘，趨向于偉大的大乘。燒燬各種顛倒的見解，摧毀未達到平等的思想，超越名相的束縛。』
【English Translation】 English version: Occasionally without attachment, worldly laws cannot be completely purified. It is not through laboring to expect the Dharma, nor through using worldly fortune to offer to the Dharma that one can completely conclude. All karmic retributions have reversals. This scripture has nothing different; the retributions of reversals are like the Dharma as spoken. Passing through wandering without action, this is practice; if there is accomplishment, it is reverence to the Dharma teacher, and it is completely purifying all repayment of kindness.
'If entering districts, countries, counties, and towns, having tools for learning and alms-begging, and widely cultivating blessings, these kinds of people uphold the Tathagata's (如來) teachings, follow and cultivate as if obeying commands, then they can be liberated, surpassing the masses in darkness. Then erect banners and flags; these people are brave and able to fight, able to subdue many enemies, like a lion (師子) far from all terrors, like a dragon elephant (龍象) self-restraining the mind, like immortals (神仙) whose words are sincere.
'Transcending all heretical and deviant teachings, acting as a good physician healing all pain, not fearing difficulties speaking profound and subtle Dharma, these people give up all worldly defilements, uphold pure precepts, quietly and calmly pass through the limitless realm, abandoning self and all possessions, with great diligence reaching non-action (無為).
'In countless kalpas (劫) weary of the beginning and end, delighting in meditation (禪定), possessing complete one-mindedness, with great wisdom able to distinguish all chapters and verses. Understanding and clearly showing the meaning of all wisdom, this is a person of great virtue, possessing countless hundreds of thousands of blessings beyond measure, with naturally adorned appearance, wisdom without limit, then able to cover the light of the sun and moon, becoming a person of great power.
'Regarding the ten powers and the power of total retention, these peers are like great clouds, expounding the thunderous sound of the Dharma, pouring down the great rain of the Dharma, then able to extinguish all worldly defilements.
'First attaining the first non-action (無為) of extinction, then protecting birth and death, comforting and eliminating fear, then like a fixed lamp illuminating the darkness of the masses. Fearing the net of demons, then becoming salvation, enabling self-reliance, then becoming the deliverance of all beings, then dwelling under the Bodhi tree (佛樹), attaining the Dharma eye, and thus seeing that all dharmas have no inherent nature.
'Understanding the Dharma of emptiness, establishing great compassion, dwelling in limitless loving-kindness, then able to be close to all beings, turning them away from the inferior vehicle towards the Great Vehicle (大乘). Burning all inverted views, destroying unequal thoughts, transcending the bonds of names.'
字而舉德號，則立道場降伏眾魔。于諸魔界而得自在，則轉法輪召諸賢者。佛設一劫復過一劫，咨嗟嘆此正士之事，不能究竟得其邊際，功祚巍巍嘉慶如是，唯有如來辯才具足，能歌嘆此奉持法者。」◎
◎等行品第十四
爾時，于彼眾會之中有一天子，名現不退轉，白世尊曰：「何謂奉法遵經典者？」
世尊告曰：「天子！欲知奉法遵經典者，能崇順諸法，是則名曰奉遵。於法若能崇順一切法者，此則名曰奉修於法。所以者何？其不崇順於諸法者，則不造法亦無不造，有所作者為無所作，斯則名曰奉修於法。若不遵修諸善德本亦無不善，斯則名曰奉修於法。亦不有漏亦無不漏，亦無有罪亦無不罪，亦非世俗亦非度世，亦非有形亦不無形，亦非生死亦非滅度，亦無所行亦無不行，斯則名曰奉修於法。若能奉行一切諸法，斯則名曰奉修於法。無有法想而奉行法，斯則名曰奉修於法。其自說言，吾遵行法不為奉行，其奉法者而悉蠲除一切諸法，則為奉法。其于所行而無所行奉行於法，斯則名曰奉修於法。」
於時現不退轉天子白世尊曰：「假使，大聖！而於此中不行至誠，斯等之類不為遵奉不應順法。所以者何？奉至誠者，無有終沒不住生路。何所奉行？住平等路乃為行耳。唯然，大聖！奉行平
【現代漢語翻譯】 現代漢語譯本：如果用文字來讚揚他的德行，那麼就能建立道場，降伏各種魔障。在各種魔界中獲得自在，就能轉動法輪，召集各位賢者。即使佛陀用一個劫乃至超過一個劫的時間，來讚歎這位正士的事蹟，也無法完全瞭解他的邊際，他的功德巍峨，嘉慶如此，只有如來具備充分的辯才，才能歌頌讚嘆這位奉持佛法的人。
等行品第十四
這時，在那大眾之中，有一位天子，名叫現不退轉（不會退轉的天人），對世尊說：『什麼叫做奉法遵經典的人呢？』
世尊告訴他說：『天子！想要知道奉法遵經典的人，能夠崇尚順應一切諸法，這就叫做奉遵。對於佛法如果能夠崇尚順應一切法，這就叫做奉修於法。為什麼這樣說呢？因為不崇尚順應一切諸法的人，就不會造作，也沒有不造作，有所作為也如同無所作為，這就叫做奉修於法。如果不遵修各種善德根本，也沒有不善，這就叫做奉修於法。也不執著于有漏，也不執著于無漏，也沒有罪，也沒有無罪，也不是世俗，也不是度脫世俗，也不是有形，也不是無形，也不是生死，也不是滅度，也沒有所行，也沒有不行，這就叫做奉修於法。如果能夠奉行一切諸法，這就叫做奉修於法。沒有法的執著而奉行法，這就叫做奉修於法。如果自己說，我遵行佛法，但不爲了奉行，那麼奉法的人就應當全部去除一切諸法，這才叫做奉法。對於所行而無所行地奉行佛法，這就叫做奉修於法。』
這時，現不退轉天子對世尊說：『假使，大聖！如果這些人不以至誠之心來修行，那麼這些人就不能算是遵奉佛法，也不應該順應佛法。為什麼這樣說呢？因為奉行至誠的人，沒有終結和消亡，也不會停留在生死的道路上。應當奉行什麼呢？安住于平等之路才是真正的修行。是的，大聖！奉行平等
【English Translation】 English version: If one uses words to praise his virtues, then one can establish a Bodhimanda (place of enlightenment) and subdue all demons. Being at ease in all demon realms, one can turn the Dharma wheel (teaching of the Buddha) and summon all sages. Even if the Buddha spends one kalpa (an immense period of time) or more to praise the deeds of this righteous person, one cannot fully comprehend his boundaries. His merits are lofty, and his auspiciousness is such that only the Tathagata (Buddha), with complete eloquence, can sing and praise this Dharma-upholding person.
Chapter Fourteen: Equal Practice
At that time, among that assembly, there was a Deva (god), named Manifest Non-Regression, who said to the World-Honored One: 'What is meant by one who upholds the Dharma and follows the scriptures?'
The World-Honored One said: 'Deva! If you wish to know one who upholds the Dharma and follows the scriptures, it is one who can revere and accord with all Dharmas (teachings, principles), this is called upholding and following. If one can revere and accord with all Dharmas, this is called practicing the Dharma. Why is that? Because one who does not revere and accord with all Dharmas, neither creates nor does not create, acting as if not acting, this is called practicing the Dharma. If one does not follow and cultivate all roots of good virtue, nor is without goodness, this is called practicing the Dharma. Neither attached to outflows (karmic influences) nor unattached, neither with sin nor without sin, neither worldly nor transcendent, neither with form nor without form, neither with birth and death nor with extinction, neither with action nor without action, this is called practicing the Dharma. If one can uphold and practice all Dharmas, this is called practicing the Dharma. Upholding and practicing the Dharma without Dharma-thought (attachment to the concept of Dharma), this is called practicing the Dharma. If one says, 'I follow the Dharma but not for the sake of upholding it,' then the Dharma-upholder should completely eliminate all Dharmas, this is called upholding the Dharma. Practicing the Dharma with no-practice in what is practiced, this is called practicing the Dharma.'
At that time, the Deva Manifest Non-Regression said to the World-Honored One: 'Suppose, Great Sage! If these people do not practice with utmost sincerity, then these kinds of people cannot be considered as upholding the Dharma, nor should they accord with the Dharma. Why is that? Because those who uphold sincerity have no end or demise, and do not dwell on the path of birth and death. What should be upheld and practiced? Dwelling on the path of equality is true practice. Yes, Great Sage! Upholding equality
等者則無邪法。所以者何？一切諸法皆悉平等而無殊特。」
於是，持心梵天問現不退轉天子：「爾為奉行於此行乎？」答曰：「梵天！吾當奉行。假使世尊說三行者，便當奉行於二事矣，有所行者，若所行已則無所行。又復，梵天！吾已奉行離諸二行猶若諸法，奉行諸法亦復如是。遵法亦如所修亦如，斯則名曰奉修法矣。」
又問天子：「未曾得見此佛土乎？」答曰：「吾未曾見於斯佛土。」
又問：「豈為不想斯佛土乎？無應不應，于所見者而無所見。」答曰：「梵天！今者吾身亦不有想亦無不想，無應不應，吾以曾見亦未曾見。」
又問天子：「天子所見為云何乎？」答曰：「吾未曾見諸賢聖士，一切凡夫愚戇之類，度諸惡趣亦復不度。如是，梵天！其平等者則得度矣，名曰正見。睹未曾見，亦無有名，亦無所趣，眼不別識，耳鼻口身意，意不別識，亦復如是。其有所見如無本者，其如眼者吾我亦然，其無本者則無所見，斯平等見。」◎
持心梵天所問經卷第三 大正藏第 15 冊 No. 0585 持心梵天所問經
持心梵天所問經卷第四
西晉月氏三藏竺法護譯
授現不退轉天子莂品第十五
爾時，天帝釋白世尊曰：「唯天中天！猶摩尼珠
【現代漢語翻譯】 現代漢語譯本： 『平等』意味著沒有邪惡的法。為什麼呢？因為一切諸法都是平等而沒有差別的。」
於是，持心梵天問現不退轉天子（不會退轉的天人）：「您是否奉行這種修行呢？」天子回答說：「梵天！我應當奉行。假使世尊宣說三種修行，我便應當奉行其中的兩種：有所行，或者所行已完成則無所行。又，梵天！我已經奉行遠離各種二元對立的修行，如同諸法的本性一樣，奉行諸法也是如此。遵從法如同修行一樣，這就叫做奉修法。」
又問天子：「您未曾得見此佛土嗎？」答曰：「我未曾見過這個佛土。」
又問：「難道是不想看這個佛土嗎？沒有應不應該，對於所見之物而無所見。」答曰：「梵天！現在我的身心既不是有想也不是無想，沒有應不應該，我是已經見過也未曾見過。」
又問天子：「天子您所見的是什麼呢？」答曰：「我未曾見到諸賢聖士，一切凡夫愚昧之輩，度脫諸惡趣也如同沒有度脫。像這樣，梵天！其平等者就得到了度脫，這叫做正見。見到未曾見過的，也沒有名稱，也沒有所趨向，眼不分別識別，耳鼻口身意，意也不分別識別，也是這樣。其所見如同沒有根本一樣，如同眼一樣，『我』也是這樣，其沒有根本的就沒有所見，這就是平等見。」
《持心梵天所問經》卷第三 大正藏第15冊 No. 0585 《持心梵天所問經》
《持心梵天所問經》卷第四
西晉月氏三藏竺法護譯
授現不退轉天子莂品第十五
爾時，天帝釋（忉利天之主）對世尊（佛陀）說：「唯天中天（天人中的天人）！猶如摩尼珠（如意寶珠）。」 English version: 'Equality' means there are no evil dharmas. Why is that? Because all dharmas are equal and without distinction."
Then, the Brahma (a celestial being) named Dhrtacitta asked the Avinivartaniya Deva (a celestial being who does not regress from enlightenment), 'Do you practice this conduct?' The Deva replied, 'Brahma! I should practice it. If the World-Honored One were to speak of three practices, then I should practice two of them: either there is practice, or if the practice is completed, then there is no practice. Furthermore, Brahma! I have already practiced being apart from all dualistic practices, just like the nature of all dharmas; practicing all dharmas is also like that. Following the Dharma is like cultivation, and cultivation is like that; this is called practicing and cultivating the Dharma.'
He further asked the Deva, 'Have you ever seen this Buddha-land?' The Deva replied, 'I have never seen this Buddha-land.'
He further asked, 'Is it that you do not wish to see this Buddha-land? There is no should or should not; regarding what is seen, there is no seeing.' The Deva replied, 'Brahma! Now my body and mind are neither with thought nor without thought; there is no should or should not; I have both seen and not seen.'
He further asked the Deva, 'What is it that you see, Deva?' The Deva replied, 'I have never seen the virtuous and holy ones, nor all the foolish and ignorant beings; delivering them from the evil realms is like not delivering them. Like this, Brahma! Those who are equal are delivered; this is called right view. Seeing what has never been seen, there is also no name, nor any destination; the eye does not separately recognize, nor do the ear, nose, tongue, body, and mind; the mind also does not separately recognize; it is also like that. What is seen is like having no root; like the eye, so is 'I'; what has no root has no seeing; this is equal seeing.'
The Sutra Spoken by Dhrtacitta Brahma, Volume Three Taisho Tripitaka Volume 15, No. 0585, The Sutra Spoken by Dhrtacitta Brahma
The Sutra Spoken by Dhrtacitta Brahma, Volume Four
Translated by the Tripiṭaka Master Dharmarakṣa of the Western Jin Dynasty
Chapter Fifteen: Bestowal of Prediction upon the Avinivartaniya Deva
At that time, Śakra Devānām Indra (the lord of the Trāyastriṃśa Heaven) said to the World-Honored One (the Buddha), 'O Supreme Among Devas! Like a maṇi jewel (wish-fulfilling jewel).'
【English Translation】 'Equality' means there are no evil dharmas. Why is that? Because all dharmas are equal and without distinction." Then, the Brahma (a celestial being) named Dhrtacitta asked the Avinivartaniya Deva (a celestial being who does not regress from enlightenment), 'Do you practice this conduct?' The Deva replied, 'Brahma! I should practice it. If the World-Honored One were to speak of three practices, then I should practice two of them: either there is practice, or if the practice is completed, then there is no practice. Furthermore, Brahma! I have already practiced being apart from all dualistic practices, just like the nature of all dharmas; practicing all dharmas is also like that. Following the Dharma is like cultivation, and cultivation is like that; this is called practicing and cultivating the Dharma.' He further asked the Deva, 'Have you ever seen this Buddha-land?' The Deva replied, 'I have never seen this Buddha-land.' He further asked, 'Is it that you do not wish to see this Buddha-land? There is no should or should not; regarding what is seen, there is no seeing.' The Deva replied, 'Brahma! Now my body and mind are neither with thought nor without thought; there is no should or should not; I have both seen and not seen.' He further asked the Deva, 'What is it that you see, Deva?' The Deva replied, 'I have never seen the virtuous and holy ones, nor all the foolish and ignorant beings; delivering them from the evil realms is like not delivering them. Like this, Brahma! Those who are equal are delivered; this is called right view. Seeing what has never been seen, there is also no name, nor any destination; the eye does not separately recognize, nor do the ear, nose, tongue, body, and mind; the mind also does not separately recognize; it is also like that. What is seen is like having no root; like the eye, so is 'I'; what has no root has no seeing; this is equal seeing.' The Sutra Spoken by Dhrtacitta Brahma, Volume Three Taisho Tripitaka Volume 15, No. 0585, The Sutra Spoken by Dhrtacitta Brahma The Sutra Spoken by Dhrtacitta Brahma, Volume Four Translated by the Tripiṭaka Master Dharmarakṣa of the Western Jin Dynasty Chapter Fifteen: Bestowal of Prediction upon the Avinivartaniya Deva At that time, Śakra Devānām Indra (the lord of the Trāyastriṃśa Heaven) said to the World-Honored One (the Buddha), 'O Supreme Among Devas! Like a maṇi jewel (wish-fulfilling jewel).'
所入著處，則于其處人目睹見珠之光明。如是，世尊！斯諸正士奉行具足無思議法，自在所游普則悉以法寶光明而自恣照，輒便修習顯曜本際，堪任自由而演辯才，其自恣者則于諸法無所倚著不著彼我。自恣辯者則無反耶，亦不顛倒常得自在；自恣辯者凈于往古，不得當來不見現在；自恣辯者信諸不信度諸不脫；自恣辯者攝諸憍慢，開化自大使無異決；自恣辯者至令諸魔不得其便，有所聽省超度魔事；自恣辯者其諸善法未加勸者，則令興發善法，已生進不違忘，塵勞若起使蠲除之，塵勞未興令不得生。自恣辯者其諸菩薩未被德鎧使得被之，其以被者則不退轉；自恣辯者不斷正法將護正典。以是比例辯才之誼，則能降伏一切異學。所以者何？計于小獸終不能堪師子之吼，見於師子不能自進，何況入窟游樹間乎？如是，世尊！一切異學不能堪任演于無上師子之吼。」
於是，現不退轉天子問帝釋曰：「向所云師子吼，何謂，拘翼！師子吼乎？」答曰：「天子！其于諸法不可倚著亦無言說，此則名曰見師子吼。睹無所倚言乎寂然，其有倚著寂然行者，為師子吼為蟲狐鳴見平等處，有所說故。又復，天子！爾當復說，何謂所為為師子吼？」
天子答曰：「拘翼欲知，其不倚著于如來者亦無言說，何況其餘異因緣耶
【現代漢語翻譯】 現代漢語譯本：無論進入何處，都能讓人看到那裡閃耀的智慧之光。世尊，這些真正的修行者奉行圓滿不可思議的佛法，自在遊歷各處，都以佛法的光明照亮自己，從而修習並彰顯本源的智慧，能夠自由地運用辯才。這種自在的人對於一切法都不執著，不執著于彼此的分別。擁有自在辯才的人不會有錯誤的見解，也不會顛倒，總是保持自在；擁有自在辯才的人能夠凈化過去，不執著于未來，也不執著于現在；擁有自在辯才的人能夠使不信的人相信，度化那些無法解脫的人；擁有自在辯才的人能夠懾服一切驕慢，開化他人，使他們做出相同的決斷；擁有自在辯才的人能夠使眾魔無法得逞，聽聞並超越魔事；擁有自在辯才的人，對於那些尚未勸導的善法，能夠使其興起，對於已經產生的善法，能夠使其進步而不違背遺忘，對於已經產生的塵勞煩惱，能夠使其消除，對於尚未產生的塵勞煩惱，能夠使其不得產生。擁有自在辯才的人，對於那些尚未披上功德鎧甲的菩薩，能夠使其披上，對於已經披上的菩薩，能夠使其不退轉；擁有自在辯才的人，能夠不斷絕正法，護持正典。以此類比，辯才的意義在於能夠降伏一切異端學說。為什麼呢？因為弱小的野獸終究無法承受獅子的吼叫，見到獅子就無法前進，更何況進入洞穴或在樹間遊蕩呢？世尊，一切異端學說都無法承受佛陀無上獅子吼的威力。
於是，現不退轉天子問帝釋（Devendra，天主）說：『您剛才說的獅子吼，是什麼意思呢，拘翼（Kauśika，帝釋的另一個名字）？什麼是獅子吼呢？』帝釋回答說：『天子，對於一切法不執著，也沒有任何言說，這就可以稱作見到獅子吼。見到不執著，就是寂然無聲，那些執著於事物卻又裝作寂然的人，他們的行為是獅子吼還是蟲狐的鳴叫呢？這要看他們是否處於平等之處，以及他們所說的是什麼。』帝釋又說，『天子，你應該再說一說，什麼是真正的獅子吼？』
天子回答說：『拘翼，您想知道，對於如來（Tathāgata，佛陀）都不執著，也沒有任何言說，更何況其他的因緣呢？』
【English Translation】 English version: Wherever they enter, they cause people to witness the light of wisdom. Thus, O Lord, these true practitioners uphold the complete and inconceivable Dharma, freely traveling everywhere, illuminating themselves with the light of the Dharma, thereby cultivating and manifesting the wisdom of their original nature, capable of freely wielding eloquence. Those who are free are not attached to any Dharma, not attached to the distinctions of self and other. Those with free eloquence have no wrong views, are not inverted, and always remain free; those with free eloquence purify the past, are not attached to the future, nor to the present; those with free eloquence cause the unbelieving to believe, and liberate those who cannot be liberated; those with free eloquence subdue all arrogance, enlighten others, and cause them to make the same decisions; those with free eloquence prevent all demons from succeeding, hear and transcend demonic affairs; those with free eloquence, for those good deeds that have not yet been encouraged, cause them to arise, for those good deeds that have already arisen, cause them to progress without forgetting, for the defilements that have arisen, cause them to be eliminated, for the defilements that have not yet arisen, cause them not to arise. Those with free eloquence, for those Bodhisattvas who have not yet donned the armor of merit, cause them to don it, for those who have already donned it, cause them not to regress; those with free eloquence, do not cut off the true Dharma, and protect the true scriptures. By this analogy, the meaning of eloquence lies in being able to subdue all heretical doctrines. Why? Because a small beast ultimately cannot withstand the roar of a lion, and upon seeing a lion cannot advance, let alone enter a cave or roam among the trees? Thus, O Lord, all heretical doctrines cannot withstand the power of the Buddha's supreme lion's roar.
Then, the non-regressing Deva (Deva, a celestial being) asked Indra (Devendra, Lord of the Gods): 'What is this lion's roar you just mentioned, Kauśika (Kauśika, another name for Indra)? What is a lion's roar?' Indra replied: 'O Deva, to be unattached to all dharmas and to have no speech, this is called seeing the lion's roar. Seeing non-attachment is silence. Are those who are attached to things but pretend to be silent performing a lion's roar or the cries of insects and foxes? It depends on whether they are in a state of equality and what they are saying.' Indra further said, 'O Deva, you should speak again, what is the true lion's roar?'
The Deva replied: 'Kauśika, you want to know, to be unattached to the Tathāgata (Tathāgata, the Buddha) and to have no speech, let alone other causes and conditions?'
！是故名法為師子吼；奉平等教曰師子吼；講說一品曰師子吼；聞有所說而不恐畏曰師子吼；若說經法不起不滅無有自然曰師子吼；處於塵勞而不懷結，無有合會亦不解散，說如斯法曰師子吼。所以言曰師子吼者，若能專至不計有人而無吾我，一切諸法假習俗言。所以言曰師子吼者，而以專一顯揚空法；所以言曰師子吼者，口有所講護于正法；所以言曰師子吼者，蠲除一切眾生苦患，當成佛道宣暢斯教；所以言曰師子吼者，所念財業清凈之本，而知止足讚揚斯教；所以言曰師子吼者，在於閑居不擇所行。佈施之本而造元首為師子吼，不捨禁戒為師子吼，等心親友及與怨敵為師子吼，不釋宣遠亦無所近為師子吼，除諸塵勞為師子吼，等觀智慧為師子吼。」
天子說是師子吼時，三千大千世界六反震動，百千伎樂不鼓自鳴，其大光明普照世間及諸天宮。百千天人舉聲嘆曰：「吾等為已於閻浮提再見法輪也，用此天子師子吼故。」
爾時，世尊尋即欣笑，佛正覺法假使笑時，無央數光從佛口出，青黃赤白黑紫紅色，照于無量不可計會諸佛世界靡不周遍，上至梵天悉皆覆蔽日月之明，繞身三匝，還從頂上入㸌然不現。
持心梵天即從坐起，叉手向佛以偈頌曰：
「諸通慧殊特， 普知一切有， 皆悉
【現代漢語翻譯】 現代漢語譯本：因此，將法命名為師子吼（Sīzihǒu，獅子吼）；奉行平等教義稱為師子吼；講說一個品（章節）稱為師子吼；聽到所說的法而不恐懼害怕稱為師子吼；如果說法是關於不生不滅、沒有自然存在的，這稱為師子吼；處於塵世煩惱中而不懷有執結，沒有聚合也沒有解散，宣說這樣的法稱為師子吼。之所以說師子吼，是因為能夠專心致志，不計較他人而沒有自我的執著，一切諸法都是假借世俗的言語。之所以說師子吼，是因為用專一的心來顯揚空性之法；之所以說師子吼，是因為口中所講的都是爲了守護正法；之所以說師子吼，是因為消除一切眾生的痛苦和憂患，將來成就佛道並宣揚這樣的教義；之所以說師子吼，是因為所思所念的財富和事業都是清凈的根本，並且知足常樂，讚揚這樣的教義；之所以說師子吼，是因為安住在閑靜之處，不選擇特定的行為。佈施是根本，並且創造開端，這稱為師子吼；不捨棄禁戒稱為師子吼；以平等心對待親友和怨敵稱為師子吼；不捨棄宣揚佛法，也不過於親近（任何事物）稱為師子吼；去除各種塵世煩惱稱為師子吼；以平等之心觀照智慧稱為師子吼。
天子宣說師子吼時，三千大千世界發生六種震動，無數的樂器不敲自鳴，那巨大的光明普遍照耀世間以及諸天宮殿。無數的天人和人舉聲讚歎說：『我們等於已經在閻浮提（Yánfú tí， Jambudvipa， 娑婆世界）再次見到法輪了，這是因為這位天子宣說了師子吼的緣故。』
這時，世尊隨即欣然微笑，佛以正覺之法微笑時，無數的光芒從佛口中發出，呈現青、黃、赤、白、黑、紫等顏色，照耀于無量不可計數諸佛世界，沒有哪個地方不被照遍，向上到達梵天，全部覆蓋了日月的光明，圍繞佛身三圈，又從頭頂進入，瞬間消失不見。
持心梵天（Chíxīn Fàntiān）即從座位上站起，合掌向佛，用偈頌說道：
『諸佛的通達智慧非常殊勝特別，普遍知曉一切存在的事物，都完全……』
【English Translation】 English version: Therefore, naming the Dharma as 'Lion's Roar' (Sīzihǒu); upholding the teaching of equality is called 'Lion's Roar'; expounding on a single chapter is called 'Lion's Roar'; hearing the Dharma being spoken without fear or dread is called 'Lion's Roar'; if the Dharma spoken is about non-birth and non-extinction, without inherent existence, this is called 'Lion's Roar'; being in the defilements of the world without harboring attachments, without aggregation or dissolution, speaking such Dharma is called 'Lion's Roar'. The reason for saying 'Lion's Roar' is because one can be focused and dedicated, not concerned with others and without ego, all Dharmas are merely conventional expressions. The reason for saying 'Lion's Roar' is because one uses single-mindedness to proclaim the Dharma of emptiness; the reason for saying 'Lion's Roar' is because what is spoken protects the Right Dharma; the reason for saying 'Lion's Roar' is because it eliminates all suffering and afflictions of sentient beings, and in the future, one will attain Buddhahood and propagate this teaching; the reason for saying 'Lion's Roar' is because the thoughts and actions regarding wealth and career are rooted in purity, and one knows contentment and praises this teaching; the reason for saying 'Lion's Roar' is because one dwells in solitude, not choosing specific actions. Giving is the root, and creating a beginning, this is called 'Lion's Roar'; not abandoning precepts is called 'Lion's Roar'; treating friends and enemies with equanimity is called 'Lion's Roar'; not abandoning the propagation of Dharma, nor being too close (to anything) is called 'Lion's Roar'; removing all worldly defilements is called 'Lion's Roar'; observing wisdom with equanimity is called 'Lion's Roar'.
When the Deva spoke the Lion's Roar, the three thousand great thousand worlds shook in six ways, countless musical instruments played without being struck, and the great light universally illuminated the world and the palaces of the heavens. Countless Devas and humans raised their voices in praise, saying, 'We are as if we have seen the Dharma wheel turn again in Jambudvipa (Yánfú tí), because this Deva has spoken the Lion's Roar.'
At that time, the World-Honored One immediately smiled with joy. When the Buddha smiled with the Dharma of Perfect Enlightenment, countless rays of light emanated from the Buddha's mouth, appearing in colors of blue, yellow, red, white, black, and purple, illuminating immeasurable and countless Buddha worlds, pervading everywhere, reaching up to the Brahma heavens, completely covering the light of the sun and moon, circling the Buddha's body three times, and then entering from the top of the head, disappearing instantly.
The Brahma named 'Holder of Mind' (Chíxīn Fàntiān) then rose from his seat, joined his palms towards the Buddha, and spoke in verse:
'The wisdom and understanding of the Buddhas are exceptionally special, universally knowing all that exists, completely...'
分別了， 三世眾生行， 隨宜所信喜， 而以慧解脫， 其心有超異， 一切悉授決。 諸聲聞緣覺， 悉非是其地， 佛慧為若茲， 無量持無限。 曉了眾生心， 何因說所趣？ 度脫于眾生， 殊勝難可當。 從意之所樂， 善拘懷除穢， 其光明適出， 蔽日月釋梵。 通照鐵圍山， 億垓諸須彌， 愿說其旨趣， 何緣而感欣？ 瞋厭以永除， 能仁寂澹泊。 慈愍普觀察， 天上及世間， 視佛無厭足， 睹體得利安， 所因欣笑者， 安住說決義， 選擇察諸法， 自恣如虛空。 若雲霧電㷿， 虛若聚沫幻， 見所有如夢， 若如水中月。 善哉演說意， 何故而欣笑？ 除一切想見， 能仁超度空， 諸通慧消穢， 常離諸想著， 則無三處愿， 禪定以平等， 所以奮光明， 唯正分別說， 無文字言辭， 不著于音響， 安住為說經， 不慕眾生法， 一一了眾會， 欲令曉佛慧。 知神足根力， 最勝善哉說， 佛者為醫王， 蠲除一切苦。 勇猛御至安， 濟愚戇放逸， 力勢超鉤鎖， 人眾悉歸命， 光說人神尊， 何因而欣笑？」
佛告持
【現代漢語翻譯】 現代漢語譯本 分別在於， 三世（過去、現在、未來）的眾生所行的道路， 隨順他們各自的意願和信仰，使他們歡喜， 從而以智慧獲得解脫， 他們的心有超越常人的特質， 佛對一切眾生都給予授記（預言成佛）。 那些聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而悟道者）， 都無法達到佛的境界， 佛的智慧是如此廣大， 無量無邊，無法測度。 佛明瞭眾生的心， 因何緣故而宣說他們所趨向的道路？ 度脫眾生， 這種殊勝是難以比擬的。 隨順眾生心意的喜好， 善於引導他們，去除內心的污穢， 佛的光明一旦顯現， 就能遮蔽日月和釋梵天（帝釋天和梵天）。 佛的光明能照徹鐵圍山（佛教宇宙觀中的山名）， 以及億萬座須彌山（佛教宇宙觀中的山名）， 愿您能說說其中的旨趣， 是因何緣故而感到欣喜？ 嗔恨和厭惡已經永遠消除， 能仁（佛的稱號之一，意為能夠行仁慈之人）寂靜而淡泊。 以慈悲之心普遍觀察， 天上和世間的一切眾生， 看著佛，永遠不會感到厭倦， 見到佛的身體，就能得到利益和安樂， 是什麼原因讓佛欣喜而微笑呢？ 安住于真理，宣說決定的意義， 選擇和觀察諸法（一切事物和現象）， 自在如虛空一般。 （世間萬物）如同雲霧、閃電， 虛幻如同聚集的泡沫和幻象， 所見的一切都如同夢境， 又如同水中的月亮。 善哉！請您演說其中的含義， 是因何緣故而欣喜微笑？ 去除一切的妄想和見解， 能仁超越了空無的境界， 各種神通和智慧消除了污穢， 常常遠離各種執著和妄想， 那麼就不會有三處（過去、現在、未來）的願望， 禪定達到平等無礙的境界， 所以才奮發光明， 唯有正確地分別解說， 不依賴文字和言辭， 不執著于聲音和響動， 安住于真理而宣說經典， 不羨慕眾生的法， 一一明瞭所有與會大眾的心意， 想要讓他們明白佛的智慧。 知道神通、根、力（佛教修行中的要素）， 最殊勝，說得真好！ 佛就是醫王， 能夠去除一切的痛苦。 勇猛精進，到達安穩的境地， 救濟愚昧無知和放縱懈怠的人， 力量和氣勢超越了鉤鎖的束縛， 人們都歸順於佛， 佛的光明照耀著人天， 是因何緣故而欣喜微笑呢？' 佛告訴持（提問者）：
【English Translation】 English version The distinctions lie in, The practices of sentient beings in the three times (past, present, and future), According to what they believe and rejoice in, And liberate them with wisdom, Their minds possess extraordinary qualities, The Buddha bestows predictions (of Buddhahood) upon all. Those Shravakas (listeners who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment through observing conditions), Cannot reach the Buddha's realm, The Buddha's wisdom is so vast, Immeasurable and limitless. The Buddha understands the minds of sentient beings, For what reason does he speak of the paths they follow? To liberate sentient beings, This excellence is incomparable. According to the pleasures of sentient beings' minds, Skillfully guide them, removing defilements, Once the Buddha's light appears, It obscures the sun, moon, and Shakra-Brahma (Indra and Brahma). The Buddha's light illuminates the Iron Mountain (Cakravāda) (a mountain in Buddhist cosmology), And billions of Mount Sumerus (a mountain in Buddhist cosmology), May you explain the meaning, For what reason do you rejoice? Anger and aversion have been forever eliminated, The Munificent One (another name for the Buddha, meaning one who can practice benevolence) is tranquil and detached. With compassion, he observes universally, All beings in heaven and on earth, Looking at the Buddha, one never tires, Seeing the Buddha's body brings benefit and peace, What is the reason for the Buddha's joy and smile? Abiding in truth, he speaks of the definitive meaning, Selecting and observing all dharmas (all things and phenomena), Free as the empty sky. (All things in the world) are like clouds and lightning, Illusory like gathered foam and phantoms, All that is seen is like a dream, And like the moon in water. Excellent! Please explain the meaning, For what reason do you rejoice and smile? Removing all delusions and views, The Munificent One transcends the realm of emptiness, Various supernormal powers and wisdom eliminate defilements, Always detached from all attachments and delusions, Then there will be no desires in the three places (past, present, and future), Samadhi (meditative absorption) reaches a state of equality, Therefore, he emits light, Only to correctly explain and differentiate, Not relying on words and language, Not attached to sounds and noises, Abiding in truth, he speaks the sutras, Not envying the laws of sentient beings, Clearly understanding the minds of all those present, Wanting to make them understand the Buddha's wisdom. Knowing the supernormal powers, roots, and strengths (elements in Buddhist practice), Most excellent, well said! The Buddha is the king of doctors, Able to remove all suffering. Bravely advancing, reaching a state of peace, Rescuing the ignorant and the negligent, Power and strength surpassing the bonds of hooks and chains, People all turn to the Buddha, The Buddha's light shines upon humans and gods, For what reason do you rejoice and smile?' The Buddha said to Dhṛti (the questioner):
心梵天：「見現不退轉天子乎？」對曰：「以見。天中天！」
佛言：「梵天！現不退轉天子三十二不可計阿僧祇劫當得作佛，號曰須彌燈王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，世界名善化，劫名凈嘆。其佛國土當有二寶，以紺琉璃紫磨金色，淳菩薩眾降伏魔怨，所居室宅衣食被服，當如第六化應聲天。」
如來慇勤多所開化，於是持心梵天謂現不退轉天子曰：「如來已為授仁者決。」答曰：「如來已為見授決矣，猶如無本授無本決及與法界，授我之決亦復如是。」
報曰：「又以無本及與法界則無有決。」答曰：「如來不授于無本法界之決所說授決，一切菩薩亦復如是，不當睹于有所授決。」
又問：「仁者不從住由正覺，凈修梵行分別曉瞭如佛授決乎？」答曰：「梵天！其無所習此等疇類乃修梵行。」
又問：「何謂其無所習乃修梵行？」答曰：「其不習於欲界色界及無色界，此等之倫乃修梵行。複次，梵天！無所習居不用我居，不習有人不習有壽不習有命，斯等之匹乃修梵行。舉要言之，假于諸法不習諸法，是乃名曰凈修梵行。」
又問：「所言凈修梵行為何謂乎？」答曰：「凈修梵行不住二道，此之謂也。」
【現代漢語翻譯】 現代漢語譯本 心梵天問道：『你見到現不退轉天子了嗎？』天子回答說：『見到了，天中之天！』（天中天指佛陀） 佛陀說：『梵天！這位現不退轉天子，在三十二不可計數阿僧祇劫之後，將會成佛，佛號為須彌燈王如來（如來：梵語Tathāgata的音譯，意為『如來者』，指證悟真理者）、至真（指真實不虛）、等正覺（指完全正確的覺悟）、明行成為（指智慧和行為都圓滿成就）、善逝（指善於逝世，不再輪迴）、世間解（指了解世間一切事理）、無上士（指沒有比他更高的人）、道法御（指以正道教化眾生）、天人師（指天人和人類的導師）、為佛、世尊（指世間最尊貴的人），世界名為善化，劫名為凈嘆。他的佛國將會有兩種寶物，即紺琉璃和紫磨金色，充滿菩薩眾，降伏魔怨，所居住的房屋、衣食、用具，都將如同第六化應聲天（指欲界第六天的他化自在天）。』 如來慇勤地開導，於是持心梵天對現不退轉天子說：『如來已經為你授記了。』天子回答說：『如來已經為我授記了，就像無本之法授與無本之記以及法界一樣，授與我的記也是如此。』 梵天說：『又以無本以及法界，那就沒有授記了。』天子回答說：『如來不授與無本法界的記，所說的授記，一切菩薩也是如此，不應當認為有所授記。』 梵天又問：『你不從安住于正覺，清凈地修習梵行，分別明瞭如佛陀授記一樣嗎？』天子回答說：『梵天！那些沒有執著的人才修習梵行。』 梵天又問：『什麼叫做沒有執著才修習梵行呢？』天子回答說：『那些不執著于欲界以及無的人，才修習梵行。再次，梵天！不執著于居住，不用「我」來居住，不執著于有人，不執著于有壽命，不執著于有生命，這樣的人才修習梵行。總而言之，假借于諸法，但不執著于諸法，這就叫做清凈地修習梵行。』 梵天又問：『所說的清凈修習梵行，是什麼意思呢？』天子回答說：『清凈修習梵行不住於二邊，這就是它的意思。』
【English Translation】 English version The Brahma Hṛdaya asked: 'Have you seen the Deva (celestial being) who will not regress from his present state?' He replied: 'I have seen him, O Lord of Lords!' (Lord of Lords refers to the Buddha) The Buddha said: 'Brahma! This Deva who will not regress from his present state, after thirty-two incalculable asaṃkhya (countless) kalpas (aeons), will attain Buddhahood, and will be named Sumeru Lamp King Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣa-damya-sārathi (Leader of Men to be Tamed), Śāsta deva-manusyānām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavān (Blessed One), his world will be named Good Transformation, and his kalpa will be named Pure Praise. His Buddha-land will have two treasures, namely dark blue lapis lazuli and purple-tinged gold, filled with Bodhisattvas (Enlightenment Beings) who subdue demonic enemies, and his dwellings, clothing, food, and provisions will be like those of the sixth Paranirmitavasavartin Heaven (the Heaven of Freely Enjoying Things Transformed by Others in the Desire Realm).' The Tathāgata diligently enlightened him, and then the Brahma Hṛdaya said to the Deva who will not regress from his present state: 'The Tathāgata has already given you a prediction.' The Deva replied: 'The Tathāgata has already given me a prediction, just as the rootless Dharma (law) is given a rootless prediction, and as with the Dharmadhātu (the realm of Dharma), the prediction given to me is also like that.' The Brahma said: 'Moreover, with the rootless and the Dharmadhātu, there is no prediction.' The Deva replied: 'The Tathāgata does not give a prediction of the rootless Dharmadhātu; the prediction that is spoken, all Bodhisattvas are also like that, one should not perceive that there is a prediction given.' The Brahma further asked: 'Do you not abide in Right Enlightenment, purely cultivate Brahma-conduct, and clearly understand the prediction given by the Buddha?' The Deva replied: 'Brahma! Those who have no attachments cultivate Brahma-conduct.' The Brahma further asked: 'What is meant by having no attachments and cultivating Brahma-conduct?' The Deva replied: 'Those who do not attach to the desire realm ** and the non-desire realm **, these kinds of beings cultivate Brahma-conduct. Furthermore, Brahma! Not attaching to dwelling, not using 'I' to dwell, not attaching to having a person, not attaching to having a lifespan, not attaching to having a life, these kinds of beings cultivate Brahma-conduct. In short, relying on all Dharmas (teachings), but not attaching to all Dharmas, this is called purely cultivating Brahma-conduct.' The Brahma further asked: 'What is meant by the so-called purely cultivating Brahma-conduct?' The Deva replied: 'Purely cultivating Brahma-conduct does not abide in two extremes, this is what it means.'
又問：「不住二道為何所立？」答曰：「不住二道則為建立一切法言。所以者何？無所立者，則為賢聖之所遵修而得超度。」
又問：「遵修何等為道行耶？」答曰：「有遵修行者，不墮於行亦不離行，亦復無有行於法者，亦復無有離於法者，是則名曰遵修道行精順如應。」
又問：「以何等行而為道行？」答曰：「無見無聞無念無知，無教無得亦無造證，於一切法而無所行，是則名曰遵修道行。」
又問：「何謂菩薩堅強精進？」答曰：「假使菩薩而不見法行有一事，亦復不見有若干行，是謂菩薩堅強精進被戒德鎧。設於法界而無所壞，已無所壞則無所近，亦不離法亦無所違，不見塵勞亦無結恨，是為菩薩第一之行，為精進也，不舉不下於一切法奉修精進。假使，梵天！無身因緣、無口因緣、無心因緣，是為第一精進之行。」
於是，世尊贊現不退轉天子曰：「善哉！善哉！如汝所云。」
復告持心：「如是，梵天！如今天子之所說者，是為第一精進之行，其無身行亦無口行亦無心行。」
佛告梵天：「吾念過去往古久遠世時，一切知節寂寞之德，專修精進恭敬奉事，處在閑居而學博聞，于眾生類而行慈愍，以何等行一切遵修暴露精進？如來不見授于無上正真道決。所以者
【現代漢語翻譯】 現代漢語譯本 又問：『不執著於二元對立的道路，那又立足於什麼呢？』回答說：『不執著於二元對立的道路，就是爲了建立一切法的真諦。為什麼這麼說呢？因為沒有任何執著，才是賢聖之人所遵循修習並得以超脫的道路。』 又問：『遵循修習什麼才是道行呢？』回答說：『有所謂的遵循修行，就是不落入有為之行，也不脫離有為之行，既不執著於法，也不脫離於法，這就叫做遵循修習道行，精進純正，如理如法。』 又問：『以什麼樣的行為作為道行呢？』回答說：『沒有見，沒有聞，沒有念，沒有知，沒有教導，沒有獲得，也沒有造作證悟，對於一切法都沒有任何執著，這就叫做遵循修習道行。』 又問：『什麼是菩薩堅強精進？』回答說：『即使菩薩沒有看到法行有一件事，也沒有看到有若干行，這就是菩薩堅強精進，披著戒德的鎧甲。即使在法界中也沒有任何破壞，已經沒有任何破壞，也就沒有任何接近，既不脫離法，也沒有任何違背，沒有見到塵世的煩惱，也沒有任何怨恨，這是菩薩第一等的行為，是精進的表現，不舉起也不放下，對於一切法都奉行修習精進。即使，梵天（Brahmā，色界天之主）！沒有身體的因緣、沒有口語的因緣、沒有心意的因緣，這是第一等的精進行為。』 於是，世尊讚歎現不退轉天子說：『好啊！好啊！正如你所說。』 又告訴持心：『是的，梵天（Brahmā，色界天之主）！正如今天這位天子所說的，這就是第一等的精進行為，沒有身體的行為，也沒有口語的行為，也沒有心意的行為。』 佛告訴梵天（Brahmā，色界天之主）：『我回憶過去久遠劫以前，一切知曉時節寂寞的功德，專心修習精進，恭敬奉事，身處閑靜之處而學識淵博，對於眾生心懷慈悲憐憫，以什麼樣的行為一切遵循修習，顯露出精進呢？如來沒有被授予無上正真之道決。為什麼這麼說呢？』
【English Translation】 English version Again he asked: 'If one does not dwell in the two paths, where does one establish oneself?' The answer was: 'Not dwelling in the two paths is to establish the truth of all dharmas. Why is this so? Because having no attachment is what the wise and holy follow, cultivate, and thereby attain transcendence.' Again he asked: 'What kind of practice is considered the path?' The answer was: 'So-called following and cultivating means neither falling into action nor departing from action, neither being attached to dharma nor being detached from dharma. This is called following and cultivating the path, being diligent, pure, and in accordance with the truth.' Again he asked: 'What kind of action is considered the path?' The answer was: 'Without seeing, without hearing, without thinking, without knowing, without teaching, without attaining, and without creating proof, having no attachment to all dharmas, this is called following and cultivating the path.' Again he asked: 'What is a Bodhisattva's steadfast diligence?' The answer was: 'Even if a Bodhisattva does not see a single thing in the practice of dharma, nor does he see any number of practices, this is called a Bodhisattva's steadfast diligence, wearing the armor of moral precepts. Even in the realm of dharma, there is no destruction; having no destruction, there is no attachment, neither departing from the dharma nor violating it, not seeing the defilements of the world, nor having any resentment. This is the Bodhisattva's foremost practice, which is diligence, neither lifting up nor putting down, diligently practicing all dharmas. Even, Brahmā (lord of the form realm)! Without the cause of body, without the cause of speech, without the cause of mind, this is the foremost practice of diligence.' Thereupon, the World Honored One praised the non-regressing Deva, saying: 'Excellent! Excellent! Just as you have said.' He further told Dhrtarashtra: 'Thus, Brahmā (lord of the form realm)! As the Deva has said today, this is the foremost practice of diligence, which is without the action of body, without the action of speech, and without the action of mind.' The Buddha told Brahmā (lord of the form realm): 'I recall in the past, in ancient times, the virtue of knowing all seasons and being solitary, focusing on diligent practice, respectfully serving, dwelling in seclusion while being learned, and having compassion for all beings. With what kind of practice did one follow and cultivate, revealing diligence? The Tathagata was not granted the decisive path of unsurpassed true enlightenment. Why is this so?'
何？坐以住于身口意故。
「爾時梵天，如是色像遵修精進此具足行，如今曏者天子所言，然於後世見錠光佛所見授決，當於來世而成為佛，號曰能仁如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。是故，梵天！若使菩薩疾欲受決，當以是比遵修精進，曉知諸法而無所行。」
梵天問曰：「何謂世尊而無所行？」
世尊告曰：「究竟平等，正均空無而為精進。」
「何謂究竟平等正均空無而為精進？」答曰：「過去心滅，當來未至，現在不住，其滅盡者則不復起。設使獲者無有起想，如是住者常無所住，其為法者，設使正法平等興者則無所起，無所起者便無過去當來現在，設使無有去來今者，便為本凈則無所起。是為，梵天！究竟平等，正均空無而為精進。如是菩薩，疾得授決則逮法忍具足眾行。」
佛謂梵天：「設使菩薩於一切法而無所習則曰佈施；而不將護一切法者則曰奉戒；若不思念一切諸法則曰忍辱；而於諸法無所因緣則曰精進；而以平等一切諸法則曰定意；於一切法而無所想，則曰智慧；斯則名曰不造增益，亦不損耗無作不作。
「常行佈施無所悕望，護持禁戒而等同像，遵修忍辱內外清凈，奉行精進具足成就，禪定一心悉
【現代漢語翻譯】 現代漢語譯本： 什麼（原因）？因為安住于身、口、意（的活動）的緣故。
『那時，梵天啊，（有位菩薩）以這樣的色身形象，遵循修行精進，具足這些行為，就像現在這位天子所說的一樣。然而，他在後世見到了錠光佛（Dipamkara Buddha），被授記，將在未來的世代成佛，名號為能仁如來（Sakyamuni Tathagata，即釋迦牟尼佛）、至真（Arhat）、等正覺（Samyaksambuddha）、明行成為（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Sasta deva-manusyanam）、天人師（Buddha，佛）、世尊（Bhagavan）。因此，梵天啊！如果菩薩想要快速得到授記，應當像這樣遵循修行精進，曉知諸法而無所行。』
梵天問道：『什麼是世尊所說的無所行？』
世尊回答說：『究竟平等，正均空無，就是精進。』
『什麼是究竟平等正均空無就是精進？』回答說：『過去的心已經滅去，未來的心尚未到來，現在的心也並不停留，那些滅盡的心就不會再產生。即使獲得了什麼，也不要有產生的想法，像這樣安住的人，常常是無所住的。對於法來說，即使正法平等興起，也不會有什麼產生。沒有什麼產生，就沒有過去、未來、現在。如果沒有過去、未來、現在，那就是本來的清凈，也就沒有什麼產生。這就是，梵天啊！究竟平等，正均空無，就是精進。像這樣的菩薩，很快就能得到授記，就能獲得法忍，具足各種修行。』
佛告訴梵天：『如果菩薩對於一切法都沒有執著，就叫做佈施（Dana）；如果不將護一切法，就叫做持戒（Sila）；如果不思念一切諸法，就叫做忍辱（Ksanti）；如果對於諸法沒有因緣，就叫做精進（Virya）；如果以平等對待一切諸法，就叫做禪定（Dhyana）；如果對於一切法都沒有妄想，就叫做智慧（Prajna）。這叫做不造作增益，也不損耗，無作無不作。
『常常行佈施而沒有希望，護持禁戒而平等對待一切形象，遵循修行忍辱，內外清凈，奉行精進，具足成就，禪定一心，全部……』
【English Translation】 English version: Why? Because of abiding in body, speech, and mind.
'At that time, Brahma, (a Bodhisattva) with such a form and appearance, diligently practiced and perfected these actions, just as this son of the gods has said. However, in a future life, he will meet Dipamkara Buddha (Dipamkara Buddha), be prophesied, and in a future age will become a Buddha named Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacarana-sampanna (Vidyacarana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), Bhagavan (Bhagavan). Therefore, Brahma! If a Bodhisattva quickly desires to receive a prophecy, he should diligently practice in this way, understanding all dharmas without acting.'
Brahma asked: 'What is it that the World Honored One means by 'without acting'?'
The World Honored One replied: 'Ultimate equality, true equanimity, emptiness, is diligence.'
'What is ultimate equality, true equanimity, emptiness, that is diligence?' He answered: 'The past mind has ceased, the future has not yet arrived, the present does not abide; those that are extinguished will not arise again. Even if one obtains something, one should not have the thought of arising; those who abide in this way are always without abiding. As for the Dharma, even if the True Dharma arises equally, nothing arises. If nothing arises, then there is no past, future, or present. If there is no past, future, or present, then it is originally pure and nothing arises. This is, Brahma! Ultimate equality, true equanimity, emptiness, is diligence. Such a Bodhisattva quickly obtains a prophecy, attains Dharma-kshanti, and perfects all practices.'
The Buddha said to Brahma: 'If a Bodhisattva does not cling to any dharma, it is called Dana (Dana); if one does not protect any dharma, it is called Sila (Sila); if one does not think about any dharma, it is called Ksanti (Ksanti); if there is no cause or condition for any dharma, it is called Virya (Virya); if one treats all dharmas equally, it is called Dhyana (Dhyana); if one has no thoughts about any dharma, it is called Prajna (Prajna). This is called not creating increase, nor diminishing, non-action and non-non-action.'
'Constantly practicing Dana without hope, upholding the precepts equally, practicing Ksanti with inner and outer purity, practicing Virya with complete accomplishment, Dhyana with one-pointedness of mind, all...'
無所著，欽尚智慧而無有想。如是忍辱具足行者，菩薩備行普現眾行悉無所著，以無所著等於世法，得利不喜無利不戚，咨嗟毀呰獲名失稱遭樂逢苦。
「設以值此不動不搖，不以增減不喜不戚，已過世間之所有法，不以苦患亦不以惱不以肅震，無念不念則無二事，離諸因緣趣無二法，其墮二見發於大哀，而興己心開化眾生，是為梵天第一精進，用獲無我為忍故也，則向群黎入大悲哀，所生之處攝取救護。」
佛說是精進行時，八千菩薩得不起法忍。佛悉授決當得無上正真之道，皆同一字，名曰堅強精進如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，各各興于異佛世界。
爾時，大迦葉白世尊曰：「譬諸大龍而欲雨時雨于大海，此諸正士亦復如是。天中之天猶如大海，而興是像放大法雨，諸大正士則為巨海，心亦若斯，以真實性而演法雨。」
佛告迦葉：「如爾所言，此諸大龍不以貪嫉，而不雨于閻浮提也，用閻浮提天下之地，不能堪受大雨之渧。設使，迦葉！斯諸大龍而出大雨雨天下者，令閻浮提郡國縣邑山陵溪谷，漂沒永盡如漂樹葉。以是之故，諸大龍王不放大雨雨閻浮提。如是，迦葉！斯諸正士不惜法雨，而不為人及眾生類演出法澤。
【現代漢語翻譯】 現代漢語譯本：
不執著任何事物，推崇智慧但沒有妄想。像這樣忍辱具足的修行者，菩薩圓滿地實踐各種行為，普遍展現各種行為，但對一切都不執著，因為不執著等同於世間法，得到利益不歡喜，失去利益不憂愁，受到讚揚或詆譭，獲得名聲或失去名聲，遭遇快樂或遇到痛苦。
『假設遇到這些情況，內心不動搖，不因為增減而歡喜或憂愁，已經超越世間的所有法則，不被痛苦所困擾，也不被惱怒或恐懼所動搖，沒有念頭和不念頭沒有區別，遠離各種因緣，趨向沒有差別的法，憐憫那些陷入二元對立見解的人，發起慈悲心來開導化解眾生，這就是梵天第一的精進，因為證悟無我而能夠忍辱，所以走向大眾，進入大悲之中，在所生之處攝取救護他們。』
佛陀宣講這個精進行時，八千位菩薩證得了不起法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）。佛陀為他們授記，將來都能證得無上正等正覺的佛果，他們的名號都相同，名為堅強精進如來（Dridha-virya-parakrama-tathagata）、至真（Satya）、等正覺（Samyak-sambuddha）、明行圓滿（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），各自在不同的佛世界成佛。
當時，大迦葉（Mahakashyapa）對佛陀說：『譬如大龍想要下雨時，先在大海中降雨，這些正士也是這樣。天中之天（佛陀）猶如大海，興起這樣的景象，降下大法雨，諸位大正士則如同巨海，心量也像這樣廣大，以真實的佛法來演說甘露法雨。』
佛陀告訴迦葉（Kashyapa）：『正如你所說，這些大龍不是因為貪婪嫉妒，才不在閻浮提（Jambudvipa，我們所居住的這個世界）降雨，而是因為閻浮提天下的土地，不能承受大雨的滴落。假設，迦葉（Kashyapa）！這些大龍降下大雨遍佈天下，會讓閻浮提的郡國縣邑、山陵溪谷，都被淹沒殆盡，就像漂浮的樹葉一樣。因為這個緣故，諸位大龍王才不降下大雨在閻浮提。同樣，迦葉（Kashyapa）！這些正士不是吝惜法雨，才不為人及眾生演說佛法的恩澤。』
【English Translation】 English version:
Without attachment to anything, valuing wisdom but without illusions. Such a practitioner, complete in forbearance, a Bodhisattva (Enlightenment Being) fully practices all actions, universally manifesting all deeds, yet without attachment to anything, because non-attachment is equal to worldly dharmas (teachings). Gaining profit without joy, losing profit without sorrow, praised or defamed, gaining fame or losing reputation, encountering pleasure or meeting suffering.
'Suppose encountering these situations, the mind remains unmoved and unshaken, not rejoicing or sorrowing with increase or decrease, having transcended all worldly laws, not troubled by suffering, nor agitated or frightened, without thought or non-thought, there is no duality, detached from all causes and conditions, approaching the non-dual dharma (teaching). Those who fall into dualistic views are pitied, and a compassionate heart arises to enlighten and transform sentient beings. This is the foremost diligence of Brahma (a deity), using the attainment of no-self as the reason for forbearance, thus going towards the masses, entering into great compassion, taking and protecting them wherever they are born.'
When the Buddha (Enlightened One) spoke of this diligent practice, eight thousand Bodhisattvas (Enlightenment Beings) attained the Anutpattika-dharma-kshanti (the patience/acceptance of the non-arising of dharmas). The Buddha (Enlightened One) predicted that they would all attain Anuttara-samyak-sambodhi ( unsurpassed complete perfect enlightenment), all with the same name: Dridha-virya-parakrama-tathagata (the Thus Come One of Firm Strength and Vigor), Satya (Truth), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One), each becoming a Buddha (Enlightened One) in different Buddha (Enlightened One) worlds.
At that time, Mahakashyapa (Great Kashyapa) said to the Bhagavan (World Honored One): 'It is like great dragons wanting to rain, first raining in the great ocean; these righteous ones are also like this. The Heaven of Heavens (the Buddha) is like the great ocean, arising in this form, releasing the great Dharma (teaching) rain. These great righteous ones are like vast oceans, their minds also like this, using the true nature to expound the Dharma (teaching) rain.'
The Buddha (Enlightened One) told Kashyapa (Kashyapa): 'As you say, these great dragons do not withhold rain from Jambudvipa (the world we live in) out of greed or jealousy, but because the land of Jambudvipa (the world we live in) cannot withstand the drops of heavy rain. Suppose, Kashyapa (Kashyapa)! If these great dragons were to release heavy rain across the world, it would cause the counties, cities, mountains, and valleys of Jambudvipa (the world we live in) to be submerged and completely destroyed, like floating leaves. For this reason, the great dragon kings do not release heavy rain on Jambudvipa (the world we live in). Likewise, Kashyapa (Kashyapa)! These righteous ones do not begrudge the Dharma (teaching) rain, but do not expound the grace of the Dharma (teaching) for people and sentient beings.'
「又復，迦葉！若器堪任應佛法者，斯諸正士則沒海意覺諸眾生，如其心念演出法雨。譬如，迦葉！諸龍雨時，墮諸大渧猶如車輪，大海悉受此之大雨，不以為足亦不充滿。此諸正士亦復如是，若於一劫、若百千劫聞所說法，又于諸法不增不減不以為滿。
「譬如，迦葉！彼于大海，處處諸水萬川四流，歸於海者會為一味咸苦如鹽。斯諸正士若干音聲，各演異教而令聞法，適省聽已悉歸一義，為解脫味趣空無味。
「譬如，迦葉！大海之中，而有清凈無垢之寶凈潔無瑕，則以不受不時之水亦不受穢。此諸正士亦復如是，清凈無垢，不受一切結恨懈厭瞋怒之瑕。
「譬如，迦葉！大海之中，而極幽深難得其底邊際難限。此諸正士亦復如是，所了聖慧而甚邃遠，心入玄妙幽奧難量，聲聞緣覺所不能及。
「譬如，迦葉！大海之中，稸無央數不可計水。此諸正士亦復如是，積聚種殖不可限量，智度無極，合會諸法故喻大海，如是色像則曰正士。
「譬如，迦葉！大海之中，積聚無量若干種寶。此諸正士亦復如是，以若干教無量法寶自然充滿。
「譬如，迦葉！大海之中，有三部寶，真身之寶、清水之寶、為財業寶。此諸正士亦復如是，說經法時從人根原，心所應脫而令得度，得聲聞
【現代漢語翻譯】 現代漢語譯本： 『此外，迦葉(Kasyapa)！如果有人堪能接受佛法，這些正士就會以如海般的意念覺悟眾生，如同他們的心念一般降下法雨。譬如，迦葉(Kasyapa)！諸龍降雨時，落下的巨大水滴猶如車輪，大海完全接受這些大雨，卻不認為足夠，也不會因此而充滿。這些正士也同樣如此，即使在一劫(kalpa)、或百千劫(kalpa)的時間裡聽聞佛法，對於諸法也不會增加或減少，不認為已經滿足。 『譬如，迦葉(Kasyapa)！在那大海中，各處的水流、萬千河流，都匯歸於大海，會合成為一種味道，咸苦如鹽。這些正士以各種聲音，各自演說不同的教義，使人聽聞佛法，稍微聽取之後，都歸於一個意義，成為解脫之味，趨向空無之味。 『譬如，迦葉(Kasyapa)！在大海之中，有清凈無垢的寶物，潔凈沒有瑕疵，因此不接受不應時的水，也不接受污穢。這些正士也同樣如此，清凈無垢，不接受一切結縛、怨恨、懈怠、厭倦、嗔怒的瑕疵。 『譬如，迦葉(Kasyapa)！在大海之中，極其幽深，難以探尋到它的底部，邊際難以限定。這些正士也同樣如此，所理解的聖慧非常深遠，心入于玄妙幽奧的境界，難以衡量，是聲聞(Sravaka)、緣覺(Pratyekabuddha)所不能達到的。 『譬如，迦葉(Kasyapa)！在大海之中，蘊藏著無數不可計數的水。這些正士也同樣如此，積聚和種植的功德不可窮盡，智慧和度量沒有極限，匯合諸法，所以比喻為大海，這樣的色相就稱為正士。 『譬如，迦葉(Kasyapa)！在大海之中，積聚著無量多種寶物。這些正士也同樣如此，以各種教義和無量法寶自然充滿。 『譬如，迦葉(Kasyapa)！在大海之中，有三種寶物，即真身之寶、清水之寶、作為資財的行業之寶。這些正士也同樣如此，在說法時，從人的根基出發，根據他們內心所應解脫的，而使他們得到解脫，得到聲聞(Sravaka)
【English Translation】 English version: 『Furthermore, Kasyapa(Kasyapa)! If a vessel is capable of receiving the Buddha-dharma, these Bodhisattvas will awaken all beings with an ocean-like mind, raining down the Dharma like their thoughts. For example, Kasyapa(Kasyapa)! When the dragons rain, the large drops fall like chariot wheels, and the great ocean receives all this great rain, yet it does not consider it sufficient, nor is it filled. These Bodhisattvas are also like this; even if they hear the Dharma for one kalpa(kalpa), or hundreds of thousands of kalpas(kalpa), they neither increase nor decrease in relation to the Dharma, nor do they consider themselves satisfied. 『For example, Kasyapa(Kasyapa)! In that great ocean, the waters from all places, the myriad rivers and four streams, flow into the sea and merge into one taste, salty and bitter like salt. These Bodhisattvas, with various sounds, each expound different teachings to enable people to hear the Dharma. After briefly listening, all return to one meaning, becoming the taste of liberation, tending towards the taste of emptiness and non-being. 『For example, Kasyapa(Kasyapa)! In the great ocean, there are pure and immaculate treasures, clean and without flaws, and therefore do not receive untimely water, nor do they receive filth. These Bodhisattvas are also like this, pure and immaculate, not receiving the flaws of all bonds, resentment, laziness, weariness, and anger. 『For example, Kasyapa(Kasyapa)! In the great ocean, it is extremely deep, difficult to find its bottom, and its boundaries are difficult to limit. These Bodhisattvas are also like this; their understanding of sacred wisdom is very profound and far-reaching, their minds enter into a mysterious and profound state, difficult to measure, and cannot be reached by Sravakas(Sravaka) and Pratyekabuddhas(Pratyekabuddha). 『For example, Kasyapa(Kasyapa)! In the great ocean, there are countless immeasurable waters stored. These Bodhisattvas are also like this; the merits they accumulate and cultivate are inexhaustible, their wisdom and measure are limitless, and they combine all Dharmas, so they are likened to the great ocean. Such a form is called a Bodhisattva. 『For example, Kasyapa(Kasyapa)! In the great ocean, countless kinds of treasures are accumulated. These Bodhisattvas are also like this, naturally filled with various teachings and immeasurable Dharma treasures. 『For example, Kasyapa(Kasyapa)! In the great ocean, there are three kinds of treasures: the treasure of the true body, the treasure of pure water, and the treasure of karma as wealth. These Bodhisattvas are also like this; when expounding the Dharma, they start from the roots of people, and according to what their minds should be liberated from, they enable them to attain liberation and attain Sravaka(Sravaka)
乘或緣覺乘或至大乘。
「譬如，迦葉！大海之中，稍稍廣大水漸流入轉成深廣。菩薩如是志諸通慧行諸通慧，漸得成就於大聖道。
「譬如，迦葉！大海之中，不受死屍不與同處。此諸正士亦復如是，不習聲聞緣覺之心，不與同歸，不與貪嫉毀戒結恨懈廢瞋恚心者而與同歸，不與懈廢亂意惡智所行者而同歸也，不與吾我人壽命見者游居。
「譬如，迦葉，若火災變消竭川流，大江淵池悉以枯涸，然後大海乃盡無餘。如是，迦葉！流佈正法普諸土地，先以施行習正法，然後施於海意眾覺，諸正士等正法歸之。
「又復，迦葉！此諸正士寧棄身命不捨正法，諸正士黨流佈正法，不當復為造如茲觀。譬如大海有如意珠，名曰金剛，諸寶等集踴出七日，上至梵天而悉燒化，及諸世界三千大千佛土悉盡無餘，乃至他方。」
佛言：「迦葉！其如意珠詣異世界當見燒壞，未之有也。如是，迦葉！此諸正士盡一切法興顯發起，於七正法令世依怙，便復游至他方佛土。何謂為七？諸外異道、隨親惡友、墮邪見行、轉相賊害、受墮諸見、壞諸德本、不得等時，是為興顯發起。於此七法，斯諸正士為如應器，見眾生本游彼佛國不離諸佛，常見正覺聽於經典，勸化眾生殖眾德本。
「譬如，迦葉！無
【現代漢語翻譯】 現代漢語譯本 或乘緣覺乘（Pratyekabuddha-yana，獨自覺悟者的乘），或至大乘（Mahayana，普度眾生的乘）。
『譬如，迦葉（Kasyapa，佛陀的弟子）！在大海之中，稍微廣大之水逐漸流入，轉變而成深廣。菩薩（Bodhisattva，立志成佛的修行者）也是如此，立志于各種通達智慧，行持各種通達智慧，逐漸得以成就於大聖道。』
『譬如，迦葉！在大海之中，不容納死屍，不與死屍同處。這些正士（菩薩）也同樣如此，不學習聲聞（Sravaka，聽聞佛法而修行的弟子）緣覺之心，不與他們同歸，不與貪婪嫉妒、毀壞戒律、結下怨恨、懈怠廢弛、嗔恚心重的人同歸，不與懈怠廢弛、心意散亂、惡劣智慧所引導的人同歸，不與執著於我、人、壽命等見解的人游居。』
『譬如，迦葉！如果發生火災，消融乾涸川流，大江淵池全部枯竭，然後大海才會完全消失。如是，迦葉！流佈正法于各個土地，先以施行來學習正法，然後施於海意眾覺，各個正士等正法歸之。』
『又，迦葉！這些正士寧願捨棄身命也不捨棄正法，這些正士一黨流佈正法，不應當再造作這樣的觀點。譬如大海有如意珠（Cintamani，能滿足願望的寶珠），名叫金剛（Vajra，堅不可摧），各種寶物等聚集涌出七日，上至梵天（Brahma，色界天的最高層）而全部燒化，以及各個世界三千大千佛土（Trisahasra-Mahasahasra-lokadhatu，一個包含無數世界的宇宙）全部消盡無餘，乃至其他方。』
佛言：『迦葉！那如意珠前往其他世界應當見到燒壞，從未有過這樣的事。如是，迦葉！這些正士盡一切法興盛顯現發起，於七正法令世人依怙，便又游至其他方佛土。何謂為七？各種外道（Tirthika，佛教以外的修行者）、隨順親近惡友、墮入邪見之行、互相殘害、接受墮落的各種見解、毀壞各種德行根本、不得平等之時，這是興盛顯現發起。對於這七法，這些正士作為如應之器，見到眾生的根本，遊歷那些佛國不離諸佛，常見正覺（Sammasambuddha，圓滿覺悟者），聽聞經典，勸化眾生種植各種德行根本。
『譬如，迦葉！無
【English Translation】 English version Or to the Pratyekabuddha-yana (the vehicle of solitary Buddhas), or to the Mahayana (the Great Vehicle).
'For example, Kasyapa (a disciple of the Buddha)! In the great ocean, little by little, vast waters gradually flow in, transforming and becoming deep and wide. Bodhisattvas (beings who aspire to become Buddhas) are like this, aspiring to all kinds of penetrating wisdom, practicing all kinds of penetrating wisdom, gradually attaining accomplishment in the Great Holy Path.'
'For example, Kasyapa! In the great ocean, dead bodies are not accepted, nor do they remain there. These noble beings (Bodhisattvas) are also like this, not studying the minds of Sravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas, not returning with them, not returning with those who are greedy and jealous, who break precepts, who harbor resentment, who are lazy and negligent, who are full of anger, not dwelling with those who are lazy and negligent, whose minds are distracted, who are guided by evil wisdom, not dwelling with those who cling to views of self, person, and lifespan.'
'For example, Kasyapa! If a fire disaster occurs, melting and drying up streams, all the great rivers and pools will be completely exhausted, and then the great ocean will completely disappear. Thus, Kasyapa! Spreading the True Dharma throughout the lands, first learning the True Dharma through practice, and then bestowing it upon the sea of meaning and the multitude of awakened beings, the True Dharma returns to all the noble beings.'
'Furthermore, Kasyapa! These noble beings would rather give up their lives than abandon the True Dharma. This group of noble beings spreads the True Dharma and should not create such views again. For example, the great ocean has a Cintamani (wish-fulfilling jewel) called Vajra (indestructible), and various treasures gather and emerge for seven days, reaching up to Brahma (the highest heaven in the realm of form) and all being burned away, and all the worlds of the Trisahasra-Mahasahasra-lokadhatu (a universe containing countless worlds) being completely exhausted, even to other directions.'
The Buddha said, 'Kasyapa! That the Cintamani jewel should go to other worlds and be seen to be burned is something that has never happened. Thus, Kasyapa! These noble beings fully manifest and initiate all dharmas, making the world rely on the seven True Dharmas, and then travel to other Buddha lands. What are the seven? Various Tirthikas (non-Buddhist practitioners), following and being close to evil friends, falling into the practice of wrong views, harming each other, accepting fallen views, destroying the roots of various virtues, and not obtaining equal time, this is flourishing manifestation and initiation. Regarding these seven dharmas, these noble beings act as appropriate vessels, seeing the roots of sentient beings, traveling to those Buddha lands without leaving the Buddhas, constantly seeing the Sammasambuddha (perfectly enlightened one), hearing the scriptures, and exhorting sentient beings to plant the roots of various virtues.'
'For example, Kasyapa! Without
央數人含血之類，依于大海游居其中。菩薩如是，無央數人眾庶之類，悉來集會而依倚之，游居同歸歸於三趣。何謂為三？生於天上、具足人間、成就滅度。
「譬如，迦葉，大海之中，龍、阿須倫而得自在。此諸正士亦復如是。普悉降伏一切魔眾。」
於是，耆年大迦葉啟問世尊：「唯天中天！計于大海尚可測量竭其邊際，此諸正士不可限量得其崖底？」
世尊報曰：「迦葉！欲知三千大千世界之中所有諸塵，尚可數知，斯諸正士至真之行，不可思議究所歸趣。」
於時世尊說此頌曰：
「猶如大海， 一切之水， 而悉受之， 不以厭足。 志求法者， 亦復如是， 好樂正典， 不以充滿。 猶如大海， 受無量水， 悉來歸之， 而不拒逆。 聰達之等， 亦復如是， 不以智慧， 而為具足。 大海不惡， 污濁之潦， 其諸清流， 亦復歸趣。 遵修行者， 亦復如是， 而不受諸， 塵勞垢穢。 猶若大海， 不可限量， 極廣弘遠， 不可卒知。 智慧德海， 亦復如是， 眾生度人， 無能解暢。 大海之中， 若干歸趣， 萬川四流， 合為一味。 若干種人， 僉來聽法， 悉歸
【現代漢語翻譯】 現代漢語譯本 無央數（無數）人，包括有血之生物等，依靠大海，在其中生活。菩薩也是這樣，無數的人眾都來依靠他，共同歸向三種歸宿。什麼是這三種歸宿呢？生於天上、在人間圓滿、成就滅度。 『譬如，迦葉（佛陀弟子名），在大海之中，龍（護法神）和阿須倫（非天）能夠自在生活。這些正士也是這樣，能夠普遍降伏一切魔眾。』 於是，耆年大迦葉（佛陀弟子名，年長的迦葉）請問世尊：『唯有天中之天！即使大海尚且可以測量，窮盡其邊際，這些正士難道不能夠探究到他們的底細嗎？』 世尊回答說：『迦葉（佛陀弟子名）！想要知道三千大千世界之中所有微塵的數量，尚且可以數清，這些正士至真之行，不可思議，無法探究他們最終的歸宿。』 當時世尊說了這首偈頌： 『猶如大海，一切之水，而悉受之，不以厭足。志求法者，亦復如是，好樂正典，不以充滿。猶如大海，受無量水，悉來歸之，而不拒逆。聰達之等，亦復如是，不以智慧，而為具足。大海不惡，污濁之潦，其諸清流，亦復歸趣。遵修行者，亦復如是，而不受諸，塵勞垢穢。猶若大海，不可，極廣弘遠，不可卒知。智慧德海，亦復如是，眾生度人，無能解暢。大海之中，若干歸趣，萬川四流，合為一味。若干種人，僉來聽法，悉歸一味。』
【English Translation】 English version Countless beings, including those with blood, rely on the great ocean and live within it. Bodhisattvas are like this, countless multitudes come to rely on them, and together they return to three destinations. What are these three destinations? To be born in the heavens, to be complete in the human realm, and to achieve Nirvana (extinction of suffering). 『For example, Kashyapa (name of a Buddha's disciple), in the great ocean, dragons (Naga, protective deities) and Asuras (demi-gods) can live freely. These noble beings are also like this, able to universally subdue all demonic hosts.』 Then, the venerable Maha-Kashyapa (name of a Buddha's disciple, the elder Kashyapa) asked the World Honored One: 『O, Supreme among the heavens! Even the great ocean can be measured and its boundaries exhausted, can these noble beings not be fathomed to their depths?』 The World Honored One replied: 『Kashyapa (name of a Buddha's disciple)! To know the number of all the dust particles in the three thousand great thousand worlds can still be counted, but the truly authentic conduct of these noble beings is inconceivable, and their ultimate destination cannot be fathomed.』 At that time, the World Honored One spoke this verse: 『Like the great ocean, it receives all waters, and is never satisfied. Those who aspire to the Dharma are also like this, delighting in the true teachings, and are never filled. Like the great ocean, it receives immeasurable waters, all flowing into it, and it does not reject them. Those who are intelligent and wise are also like this, their wisdom is never complete. The great ocean does not abhor the muddy swamps, and the clear streams also flow into it. Those who follow the practice are also like this, and do not receive the defilements of worldly troubles. Like the great ocean, it is immeasurable, extremely vast and far-reaching, and cannot be fully known. The ocean of wisdom and virtue is also like this, it ferries beings across, and no one can fully understand it. In the great ocean, there are various destinations, myriad rivers and streams, all merging into one taste. Various kinds of people, all come to listen to the Dharma, and all return to one taste.』
一乘， 同誼之典。 非一品類， 號曰為海， 前者成海， 而得建立。 無所畏者， 志願如茲， 普為眾生， 而興道意。 譬如大海， 眾寶積聚， 則在於彼， 而無所著。 諸菩薩眾， 亦如積珍， 而以顯發， 成於三寶。 猶如江海， 而有三寶， 雖爾其海， 亦無想念。 群聖達士， 說法如斯， 則以三乘， 開導眾生。 猶如江海， 稍益廣大， 眾流悉歸， 而得充滿。 諸菩薩眾， 志諸通慧， 用群萌故， 常遵修行。 猶如大海， 不受死屍， 其海之法， 則為如斯。 建立菩薩， 求道如是， 不將慎身， 不與同歸。 猶若海中， 而生眾寶， 須彌為妙， 處立堅固。 劫燒起時， 終不能焚， 便則超游， 異佛世界。 正法滅時， 亦復如是， 強精進者， 而攬持之。 已觀察見， 無任器者， 便則往詣， 他方佛所。 溪谷江河， 泉原枯竭， 然後海水， 乃為消涸。 劫燒起時， 則為若茲， 大千世界， 悉亦崩毀。 凡夫之眾， 行在國土， 假使正法， 已沒盡者。 勇猛之徒， 護法如斯，
【現代漢語翻譯】 現代漢語譯本 一乘（Ekayana，唯一乘）， 如同共同誓願的經典。 並非單一品類， 被稱為大海， 前者成就大海， 從而得以建立。 無所畏懼的人， 志願如此， 普遍爲了眾生， 而興起求道的意念。 譬如大海， 各種珍寶積聚， 就在於那裡， 而沒有執著。 諸位菩薩眾， 也像積聚珍寶， 從而顯現和啓發， 成就於佛、法、僧三寶。 猶如江河大海， 而有三寶， 即使是那樣的大海， 也沒有任何想念。 眾多聖賢達士， 說法就像這樣， 就用聲聞乘、緣覺乘、菩薩乘三乘， 開導眾生。 猶如江河大海， 逐漸增益廣大， 眾多水流全部歸入， 從而得以充滿。 諸位菩薩眾， 立志于各種通達智慧， 爲了眾生的緣故， 常常遵循修行。 猶如大海， 不接受死屍， 大海的法則， 就是這樣。 建立菩薩的志向， 求道就是這樣， 不將就茍且偷生， 不與世俗同流合污。 猶如海中， 而生長各種珍寶， 須彌山（Sumeru，宇宙中心的大山）最為殊勝， 處在其中堅固屹立。 劫火燃起的時候， 最終不能焚燬， 便能超越遊歷， 到其他的佛世界。 正法衰滅的時候， 也像這樣， 強大精進的人， 就護持正法。 已經觀察看到， 沒有堪當重任的器皿， 便前往， 其他佛的處所。 溪谷江河， 泉源枯竭， 然後海水， 才會被消退乾涸。 劫火燃起的時候， 就像這樣， 大千世界， 全部崩塌毀壞。 凡夫俗子， 行在國土， 即使正法， 已經沒落殆盡。 勇猛精進的人， 護持正法就像這樣。
【English Translation】 English version Ekayana (一乘, the One Vehicle), Is like a scripture of shared vows. It is not of a single category, But is called the ocean, The former becomes the ocean, And thus it is established. Those who are fearless, Their vows are like this, Universally for all beings, They arouse the intention to seek the Way. It is like the great ocean, Where various treasures accumulate, They are there, Without any attachment. All the Bodhisattvas, Are also like accumulating treasures, Thus revealing and illuminating, Accomplishing the Three Jewels (Buddha, Dharma, Sangha). Like rivers and oceans, Which contain the Three Jewels, Even such an ocean, Has no thoughts. Many sages and enlightened ones, Expound the Dharma in this way, Using the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), To guide sentient beings. Like rivers and oceans, Gradually increasing and expanding, All streams flow into it, And thus it is filled. All the Bodhisattvas, Aspire to all kinds of wisdom and understanding, For the sake of all beings, They constantly follow and practice. Like the great ocean, Which does not accept corpses, The law of the ocean, Is like this. Establishing the aspiration of a Bodhisattva, Seeking the Way is like this, Not compromising and clinging to life, Not associating with the mundane. Like in the ocean, Where various treasures grow, Mount Sumeru (須彌山, the great mountain at the center of the universe) is the most wonderful, Standing firmly in its place. When the fire of the kalpa arises, It cannot be burned in the end, Then one can transcend and travel, To other Buddha-worlds. When the True Dharma declines, It is also like this, Those who are strong and diligent, Then uphold the True Dharma. Having observed and seen, That there are no vessels capable of bearing the responsibility, Then they go to, Other Buddhas' places. Streams, valleys, rivers, Springs and sources dry up, Then the seawater, Will be diminished and dried up. When the fire of the kalpa arises, It is like this, The great thousand world system, Will all collapse and be destroyed. Ordinary people, Act in the country, Even if the True Dharma, Has already declined and perished. Those who are brave and diligent, Protect the Dharma like this.
朽棄軀體， 不惜壽命。 已覺正法， 欲消滅盡， 正覺現在， 若滅度后， 斯等志性， 清凈如是。 建立法者， 所當遵修， 如億眾生， 依怙于海。 非一品故， 而有斯處， 其大名稱， 志願如是。 一切眾庶， 心普得解， 尚可限量。 分別知之。 于佛世界， 諸有大海， 斯等所行， 不可別知。 緣覺之眾， 及諸聲聞， 無有等倫， 況復出表。 諸菩薩行， 堅強精進， 心如是者， 宜為稽首。 當得佛道， 開度黎元， 斯為眾寶， 譬如巨海。 當供養此， 常福德田， 此為良土， 上妙醫王。 療治一切， 諸疹疾者， 便為救濟， 受歸度脫。 將護燈錠， 為顯光明， 于闇昧世， 興明徹眼。 其得眼者， 進成甘露， 則為帝王， 常曰法王。 斯為天帝， 多思誼利， 亦為梵皇， 思惟四禪， 則便轉于， 正法之輪， 斯則導師， 開示涂路。 處在諍訟， 為現蹊徑， 則為勇猛， 多所降伏。 蠲除諸塵， 為清凈士， 遵清白法， 如月盛滿。 演放光明， 猶如日出， 智慧超卓， 如
【現代漢語翻譯】 現代漢語譯本 捨棄這腐朽的軀體，不吝惜自己的生命。 已經覺悟到正法，因為正法將要消滅殆盡。 正覺現在存在，即使在（佛陀）滅度之後，這些人的志向和品性，都是如此清凈。 建立正法的人，應當遵從和修習，就像億萬眾生，依賴於大海一樣。 並非只因一品（的功德），才能來到這個地方，他們偉大的名稱，他們的志願就是這樣。 一切民眾，內心普遍得到解脫，尚且可以**（原文缺失，無法翻譯）。 分別瞭解這些道理。在佛的世界裡，諸多的那些大海，這些菩薩所行的境界，是無法分別知曉的。 緣覺（Pratyekabuddha，獨自覺悟者）之眾，以及諸聲聞（Śrāvaka，聽聞佛法而悟道者），沒有可以與他們相比的，更何況是超越他們。 諸菩薩（Bodhisattva，立志成佛的修行者）的修行，堅強而精進，心懷如此志向的人，應該向他們稽首致敬。 他們將獲得佛道，開導和救度眾生，他們是眾寶，譬如巨大的海洋。 應當供養這些人，他們是永恒的福田，這裡是良田沃土，是至高無上的醫王。 他們療治一切疾病，對於那些身患疾病的人，他們便是救濟，接受他們便能得到解脫。 守護燈火，爲了顯現光明，在這黑暗的世界裡，帶來明亮的眼睛。 那些得到光明的人，進一步成就甘露，他們就是帝王，常常被稱為法王。 他們是天帝（Devendra，眾神之王），深思熟慮利益眾生，也是梵天之王（Brahmā，色界之主），思惟四禪。 他們轉動正法的法輪，他們是導師，開示道路。 在爭訟之中，為人們展現道路，他們是勇猛的人，降伏諸多煩惱。 去除諸多的塵垢，他們是清凈之士，遵循清白的佛法，如同滿月一樣。 他們散發光明，猶如太陽升起，他們的智慧超凡卓越，如同...
【English Translation】 English version Discarding this decaying body, not sparing one's own life. Having awakened to the true Dharma (law, teaching), because the true Dharma is about to be extinguished. The Right Awakening is present now, even after the Parinirvana (death of Buddha), the aspirations and nature of these beings are so pure. Those who establish the Dharma should follow and practice it, just as billions of beings rely on the ocean. It is not just because of one virtue that they come to this place, their great names, their vows are like this. All people, their hearts universally liberated, can still be **(missing in the original text, unable to translate). Understand these principles separately. In the Buddha's world, the many great oceans, the realms where these Bodhisattvas (Bodhisattva, one who seeks enlightenment) practice, cannot be separately known. The Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) and the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the teachings) have no equals, let alone surpassing them. The practice of the Bodhisattvas (Bodhisattva, one who seeks enlightenment), strong and diligent, those with such aspirations should bow their heads in respect. They will attain Buddhahood, guiding and saving sentient beings, they are treasures, like a vast ocean. One should make offerings to these beings, they are eternal fields of merit, this is fertile land, the supreme King of Medicine. They cure all diseases, for those who suffer from ailments, they are salvation, accepting them leads to liberation. Protecting the lamp, to reveal the light, in this dark world, bringing bright eyes. Those who obtain the light, further attain the nectar, they are the emperors, often called Dharma Kings. They are Devendra (Devendra, king of the gods), deeply contemplating the benefit of sentient beings, and also Brahma (Brahmā, lord of the form realm), contemplating the four Dhyanas (meditative states). They turn the wheel of the true Dharma, they are the guides, showing the path. In the midst of disputes, they show people the way, they are the brave ones, subduing many afflictions. Removing the many defilements, they are pure beings, following the pure Dharma, like the full moon. They radiate light, like the rising sun, their wisdom is extraordinary, like...
須彌山。 處於三界， 為雨甘露， 斯等難當， 猶如師子。 其心調柔， 譬如賢象， 若如大地， 載諸山陵。 降伏一切， 諸外異道， 行常鮮潔， 譬若如水， 威曜難當， 其若如火， 無所掛礙， 猶若如風， 以離懈廢， 又若如地， 斯等棄慢， 拔離瞋恚， 為如藥樹， 無有想念。 其戒清凈， 無著蓮華， 於世八法， 無有依倚。 所行譬如， 優曇缽華， 無數億劫， 音聲難致。 于諸人尊， 則有反覆， 為住佛教， 不斷正典， 志願堅強， 為懷愍哀， 遵固慈心， 喜悅超絕。 則以救護， 於五色慾， 善求合會， 最勝財業。 斯等佈施， 而有殊特， 所奉禁戒， 則無等倫， 以忍辱力， 秉意勇猛， 精進解達， 而不厭惓， 斯等禪定， 神足通慧， 往至佛土， 無量億垓， 得見諸佛。 逮聞經典， 如其所聞， 則便習持， 則能暢了。 眾人之行， 隨其所應， 所信諸根， 安隱諦學， 善權方便， 則為外道。 顯示證明， 便能通辯， 一切諸法。 僉然和同， 分別報應， 而能解了
【現代漢語翻譯】 現代漢語譯本 須彌山（Sumeru）：處於三界（Trailokya）， 降下甘露，這些是難以匹敵的，猶如獅子。 他們的心調和柔順，譬如賢象，又如大地， 承載著各種山陵。降伏一切外道， 行為常常純潔，譬如水一般，威嚴光耀難以抵擋， 又如火焰一般，沒有任何掛礙，猶如風一般， 遠離懈怠和廢弛，又如大地一般，這些聖者捨棄傲慢， 拔除瞋恚，如同藥樹，沒有任何妄想。 他們的戒律清凈，如同不染著的蓮花，對於世間的八法（八風：利、衰、毀、譽、稱、譏、苦、樂）， 沒有任何依賴。他們的行為譬如優曇缽花（Udumbara）， 無數億劫才能聽到一次。對於人中的尊者， 則有反覆教誨，爲了住持佛教，使正法不中斷， 志願堅定剛強，懷有憐憫和慈悲，遵循穩固的慈心， 喜悅超凡絕倫。因此能夠救護眾生，對於五**（五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑法蓋）， 善於尋求調和，這是最殊勝的財富和事業。這些佈施， 具有特殊的意義，所奉行的禁戒，則是無與倫比的， 以忍辱的力量，秉持勇猛的意志，精進通達佛法， 而不感到厭倦，這些禪定，具有神通和智慧， 前往佛土，無量億垓，得見諸佛。 聽聞佛經，如其所聞，便能學習和受持， 並且能夠通暢明瞭。眾人的行為，隨其所應， 所信奉的諸根（五根：信根、精進根、念根、定根、慧根），安穩地學習真諦，善巧方便， 則為外道所用。顯示證明佛法，便能通達辯論， 一切諸法。完全和合相同，分別善惡報應， 從而能夠理解明瞭。
【English Translation】 English version Sumeru (Mount Sumeru): Being in the Trailokya (Three Realms), Pouring down Amrita (nectar), these are difficult to match, like a lion. Their hearts are harmonious and gentle, like a virtuous elephant, and like the earth, Bearing all the mountains and hills. Subduing all the heretics, Their conduct is always pure, like water, their majestic radiance is hard to resist, And like fire, without any hindrance, like the wind, Away from laziness and sloth, and like the earth, these saints abandon arrogance, Uproot anger, like a medicinal tree, without any delusions. Their precepts are pure, like a lotus flower without attachment, regarding the eight worldly conditions (eight winds: gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), Without any reliance. Their conduct is like the Udumbara flower, Difficult to hear even once in countless eons. For the honored among people, There is repeated teaching, in order to uphold Buddhism and keep the Dharma unbroken, Their vows are firm and strong, with compassion and mercy, following steadfast loving-kindness, Joy surpassing the ordinary. Therefore, they can protect sentient beings, regarding the five ** (five hindrances: craving, aversion, sloth, restlessness, and doubt), Skilled in seeking harmony, this is the most excellent wealth and career. These almsgivings, Have special significance, and the precepts they uphold are unparalleled, With the power of patience, holding a courageous will, diligently understanding the Dharma, Without feeling weary, these samadhis (meditative states), possess supernatural powers and wisdom, Going to the Buddha lands, countless billions, seeing all the Buddhas. Hearing the sutras, as they have heard, they can learn and uphold them, And be able to understand them fluently. The conduct of the people, according to what is appropriate, The roots they believe in (five roots: faith, vigor, mindfulness, concentration, and wisdom), stably learning the truth, skillful means, Then used by heretics. Displaying and proving the Dharma, they can understand and debate, All dharmas. Completely harmonious and the same, distinguishing karmic retribution, And thus be able to understand clearly.
， 因緣法律。 離吾我見， 常在平等， 便以觀察， 如應順法， 則為曾更， 出家學矣。 過去當來， 一切諸法， 已住於法， 綜了法界， 敏識空慧， 而無有形， 則能興發， 差特矜哀， 便能攝護， 勤苦眾生， 遵修解脫， 所當行法。 計有吾我， 而有妄想， 愚騃所行， 隨邪放逸。 斯等曉練， 虛偽之法， 而則講說， 蠲除諸見。 無常為常， 空謂有實， 以苦為樂， 非身謂身， 凡夫之士， 攝取顛倒， 而不分別， 生死之際。 若能政理， 攝顛倒原， 則知無人， 無壽無命。 已能凈修， 平等行者， 則曉非常， 苦空非身。 迦葉斯等， 名稱功德， 所趣御之， 猶若持地。 令聞無量， 慧不可限， 若能遵修， 菩薩亦然。 設使周滿， 三千世界， 悉以敬侍， 建志菩薩， 供養羅漢， 復倍是數， 終不能及。 逮菩薩志。 吾亦建立， 斯等之類， 過去正覺， 當來如是。 又今現在， 十方聖尊， 為諸建志， 欲得佛者。」
建立法品第十六
於是，持心梵天問普首童真曰：
【現代漢語翻譯】 現代漢語譯本 『因緣法律』（Pratītyasamutpāda Dharma）：依據因緣生滅的法則。 遠離『吾我見』（Atma-dṛṣṭi）：擺脫對自我和自我的執著。 常處於平等的狀態，以此進行觀察，如理如法地行事， 這才是真正出家修行的意義。過去和未來， 一切諸法，已經安住於法中，總括了整個法界， 敏銳地認識到空性的智慧，雖然沒有具體的形態，卻能激發， 對困苦眾生的特別憐憫和關愛，從而能夠攝受和保護， 勤勞困苦的眾生，遵循和修習解脫之道， 這才是應當奉行的正法。如果計較於自我和我的所有， 就會產生虛妄的念頭，這是愚昧無知的人才會做的事情，放縱自己追逐邪惡。 這些人精通於虛偽不實的法，卻還在那裡講說， 目的是爲了消除各種（正）見。他們把無常當作恒常，把空性當作實有， 以苦為樂，把非我之物當作自我，這些凡夫俗子， 總是執取這些顛倒的認知，不能夠正確地分辨， 生死輪迴的真相。如果能夠糾正和治理， 抓住顛倒認知的根源，就會明白沒有所謂的『人』， 沒有壽命和命運的說法。如果能夠清凈地修習， 平等之行，就能明白一切都是無常的，是苦、是空、是非身的。 『迦葉』（Kāśyapa）等人，具有崇高的名聲和功德，他們所追求和駕馭的境界，就像大地一樣穩固。 使人聽聞到無量的佛法，智慧深廣不可限量，如果能夠遵循和修習， 菩薩也是如此。假設用充滿，三千大千世界， 的珍寶來恭敬侍奉，發願成佛的菩薩， 即使供養的阿羅漢的數量，再增加一倍， 最終也無法與，證得菩薩果位的功德相比。 我也會建立，像他們這樣的人，過去的佛是這樣， 未來的佛也是這樣。還有現在，十方世界的聖尊， 都是爲了那些發願成佛的菩薩而存在的。'
『建立法品』第十六
於是，『持心梵天』（Dhṛti-citta-brahman）問『普首童真』（Samanta-śīrṣa-kumāra）說：
【English Translation】 English version 『Pratītyasamutpāda Dharma』 (因緣法律): The law of arising and ceasing based on conditions. 『Atma-dṛṣṭi』 (吾我見): Abandoning attachment to self and the notion of self. Always abiding in equality, observing accordingly, acting in accordance with the Dharma, This is the true meaning of leaving home to practice. The past and the future, All dharmas already abide in the Dharma, encompassing the entire Dharma realm, Keenly recognizing the wisdom of emptiness, although without concrete form, it can inspire, Special compassion and care for suffering beings, thereby being able to embrace and protect, Diligent and suffering beings, following and practicing the path of liberation, This is the right Dharma that should be followed. If one is attached to self and what belongs to self, False thoughts will arise, which is what ignorant people do, indulging themselves in pursuing evil. These people are proficient in false and unreal dharmas, yet they still preach, With the aim of eliminating various (correct) views. They regard impermanence as permanence, emptiness as reality, Take suffering as pleasure, and regard what is not self as self. These ordinary people, Always cling to these inverted perceptions, unable to correctly distinguish, The truth of the cycle of birth and death. If one can correct and govern, Grasp the root of inverted perceptions, one will understand that there is no such thing as a 'person', There is no such thing as lifespan and destiny. If one can purely practice, The practice of equality, one will understand that everything is impermanent, is suffering, is empty, and is not self. 『Kāśyapa』 (迦葉) and others, have noble fame and merit, the realm they pursue and master is as stable as the earth. Enabling people to hear immeasurable Buddha-dharma, wisdom is profound and limitless, if one can follow and practice, Bodhisattvas are also like this. Suppose filling, the three thousand great thousand worlds, With treasures to respectfully serve, Bodhisattvas who aspire to Buddhahood, Even if the number of Arhats offered is doubled, Ultimately, it cannot compare to the merit of attaining the Bodhisattva position. I will also establish, people like them, the Buddhas of the past were like this, The Buddhas of the future will also be like this. And now, the holy ones of the ten directions, Exist for the sake of those Bodhisattvas who aspire to Buddhahood.'
『Establishing the Dharma』 Chapter Sixteen
Then, 『Dhṛti-citta-brahman』 (持心梵天) asked 『Samanta-śīrṣa-kumāra』 (普首童真) saying:
「愿勸如來、至真、等正覺，令此經典於後末世五濁俗時建立流演。」
普首答曰：「于梵天意所趣云何？如來豈為班宣申暢於此法乎？欲令如來建立法耶？」報曰：「不也。」
「是故，梵天！一切諸法無所建立，亦無有念亦無言說，故無流演亦無所護。其欲建立斯經典者，則為欲成立虛空矣！設使菩薩歸趣斯典非為順法，菩薩普入一切徑路而無諍訟。又菩薩者，于諸眾會假現名耳，說經法者則當如茲不為聽經。所以者何？無所聞者乃為聽經。」
又問：「普首！此為何謂？無所聞者為聽經乎？」答曰：「眼耳鼻口身意，無所流聞乃為聽經；其有染污于諸入者則無所聞，便在於色聲香味細滑欲法，斯等聽經則為虛妄。」
時諸會中諸天子眾，三萬二千比丘，五百比丘尼，三百清信士，八百清信女，斯等咸聞普首童真之所說法，應時逮得不起法忍，各各舉聲而歌頌曰：
「如是普首， 誠如所云， 無所聞者， 乃為聽經。」
持心梵天問諸得法忍菩薩曰：「卿族姓子！豈為得聞此經典乎？」答曰：「已聞，梵天！無所聞故。」
又問：「賢者！云何曉了斯經典乎？」答曰：「如無所知無所不知。」
又問：「賢者！為何所獲逮法忍乎？」答曰：「建一切法。」
【現代漢語翻譯】 現代漢語譯本：『我願勸請如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened one），使這部經典在後世末法時期、五濁惡世中得以建立和流傳。』
普首（Sarvaprathamamati，菩薩名）回答說：『在梵天（Brahma，印度教的創世神）的意念中，這是怎麼回事呢？如來難道是爲了宣揚和闡述這部佛法嗎？想要讓如來建立佛法嗎？』梵天回答說：『不是的。』
『因此，梵天！一切諸法都是無所建立的，也沒有任何念頭，也沒有任何言說，所以既沒有流傳，也沒有什麼需要守護的。想要建立這部經典的人，就如同想要成立虛空一樣！如果菩薩歸向這部經典，就不是順應佛法，菩薩應當普遍進入一切路徑而沒有爭訟。而且菩薩，在各種集會中只是假借一個名稱而已，說法的人應當像這樣不爲了聽經。為什麼呢？因為無所聞的人才是真正聽經的人。』
又問：『普首！這是什麼意思呢？無所聞的人才是聽經的人嗎？』答道：『眼、耳、鼻、口、身、意，沒有被外物所染污才是真正的聽經；如果被諸根所染污，那就什麼也聽不到，就會執著於色、聲、香、味、觸、法這些慾望，這樣的聽經就是虛妄的。』
當時，集會中的諸天子眾，三萬二千比丘（bhikkhu，佛教出家男眾），五百比丘尼（bhikkhuni，佛教出家女眾），三百清信士（upasaka，在家男居士），八百清信女（upasika，在家女居士），這些人聽聞普首童真所說的法，立刻證得了不起法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的深刻領悟），各自高聲歌頌道：
『像普首這樣， 確實如他所說， 無所聞的人， 才是真正聽經的人。』
持心梵天（Dhritarashtra Brahma）問這些得到法忍的菩薩們：『各位善男子！難道是聽聞了這部經典才得到法忍的嗎？』他們回答說：『是的，梵天！因為無所聞的緣故。』
又問：『賢者！是怎樣理解這部經典的呢？』回答說：『如無所知，又如無所不知。』
又問：『賢者！因為什麼而證得法忍呢？』回答說：『因為建立一切法。』
【English Translation】 English version: 『I wish to exhort the Tathagata (Tathagata, one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, to establish and propagate this sutra in the degenerate age of the future, the five turbidities.』
Sarvaprathamamati (Sarvaprathamamati, name of a Bodhisattva) replied: 『What is the meaning of this in the mind of Brahma (Brahma, the creator god in Hinduism)? Does the Tathagata intend to proclaim and expound this Dharma? Do you want the Tathagata to establish the Dharma?』 Brahma replied: 『No.』
『Therefore, Brahma! All dharmas are without establishment, without thought, and without speech. Therefore, there is no propagation and nothing to protect. Those who wish to establish this sutra are like those who wish to establish emptiness! If a Bodhisattva turns to this sutra, it is not in accordance with the Dharma. A Bodhisattva should universally enter all paths without contention. Moreover, a Bodhisattva is merely a name assumed in various assemblies. Those who preach the Dharma should be like this, not for the sake of listening to the sutra. Why? Because those who hear nothing are truly listening to the sutra.』
Again he asked: 『Sarvaprathamamati! What does this mean? Are those who hear nothing the ones who are listening to the sutra?』 He replied: 『The eye, ear, nose, mouth, body, and mind, are truly listening to the sutra when they are not defiled by external objects. If they are defiled by the senses, then they hear nothing and become attached to forms, sounds, smells, tastes, textures, and dharmas of desire. Such listening to the sutra is false.』
At that time, the assembly of gods, thirty-two thousand bhikkhus (bhikkhu, Buddhist monks), five hundred bhikkhunis (bhikkhuni, Buddhist nuns), three hundred upasakas (upasaka, lay male Buddhists), and eight hundred upasikas (upasika, lay female Buddhists), upon hearing the Dharma spoken by Sarvaprathamamati, immediately attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, profound understanding of the truth that all dharmas are neither created nor destroyed), and each raised their voices and sang:
『Like Sarvaprathamamati, Truly as he said, Those who hear nothing, Are truly listening to the sutra.』
Dhritarashtra Brahma (Dhritarashtra Brahma) asked the Bodhisattvas who had attained the Dharma-ksanti: 『Good sons! Is it because you heard this sutra that you attained the Dharma-ksanti?』 They replied: 『Yes, Brahma! Because of hearing nothing.』
Again he asked: 『Wise ones! How do you understand this sutra?』 They replied: 『Like knowing nothing, and like knowing everything.』
Again he asked: 『Wise ones! What did you gain to attain the Dharma-ksanti?』 They replied: 『Establishing all dharmas.』
又問：「當以何緣歸趣法乎？」答曰：「無所至者則歸趣法。」
又問：「諸賢現在目睹法乎？」答曰：「梵天！於一切法現在己身眾生志性皆為本凈。」
時眾會中有一天子，名離垢英，問持心曰：「假使，梵天！若得聽聞斯經法者，如來則為授決處乎？」
答曰：「輒便授決，當得無上正真之道。所以者何？其法典者則為亡失報應之果，積累一切眾德之法，便降伏魔及與怨仇。斯經典者，尋離一切貪慾之諍，多所勸化而令喜悅。設有信樂斯經典者，心懷欣豫而諦執持，則獲賢聖平等究竟，而善執持斯經典者，一切諸佛加威護之。設天上世間諸天、人民、阿須倫，而專念向斯經典者，得不退轉不見侵欺。又斯經典至於道場，惠施真諦誦習佛法，其有不學則為斷絕於正法輪。又斯經法決諸狐疑至賢聖路，諦聽經典，至解脫故；諦持經典，欲執御故；諦說經典，用福慶故；善護經典，好法訓故；加施安隱為經典者，歸滅度故；不斷經典，壞魔異學故；當曉歸命於斯經典，眾祐無著故；斯經典者多所悅喜，明達法故；斯經典者多所踴躍，為慧解故；斯經典者御智慧音除一切見，所歸趣故；斯經典者為導慧響，壞愚癡故；斯經典者為善應，順隨其所入故；斯經典者善究竟誠，次第美辭故；斯經典
【現代漢語翻譯】 現代漢語譯本 又問：『應當以什麼因緣歸向佛法呢？』回答說：『無所執著，不追求任何目標，就是歸向佛法。』 又問：『各位聖賢現在親眼見到佛法嗎？』回答說：『梵天！對於一切法，現在自身以及眾生的心性，本來就是清凈的。』 當時，大眾會中有一位天子，名叫離垢英（Vimala-prabha），問持心（Dhṛti-citta）說：『假設，梵天！如果有人能夠聽聞這部經法，如來會為他授記嗎？』 回答說：『立刻就會為他授記，他將證得無上正真之道（anuttarā samyaksaṃbodhi）。為什麼呢？這部經典能使人不再受惡報之果，積累一切功德之法，並且降伏魔以及怨敵。這部經典，能迅速脫離一切貪慾的爭端，多多勸化眾生，使他們喜悅。如果有人信樂這部經典，心中充滿歡喜而認真執持，就能獲得賢聖的平等究竟之境。善於執持這部經典的人，一切諸佛都會加以威神護佑。即使天上世間諸天、人民、阿修羅（Asura），如果專心念誦這部經典，就能得到不退轉的境界，不會受到侵擾欺騙。而且這部經典能引導人們到達菩提道場，惠施真諦，誦習佛法。不學習這部經典，就是斷絕了正法輪。這部經法能決斷各種狐疑，到達賢聖之路；認真聽聞經典，是爲了得到解脫；認真執持經典，是爲了能夠自我掌控；認真宣說經典，是爲了獲得福慶；好好守護經典，是爲了獲得好的佛法教誨；爲了這部經典而施予安穩，是爲了歸於寂滅；不斷絕這部經典，是爲了摧毀魔的異端邪說；應當明白歸命于這部經典，能得到眾多護佑而無所執著；這部經典能使人多多喜悅，是因為它能使人明達佛法；這部經典能使人多多踴躍，是因為它能使人獲得智慧解脫；這部經典能引導智慧之音，消除一切邪見，是人們所歸向的目標；這部經典能引導智慧之響，摧毀愚癡；這部經典是善妙的迴應，順應人們所進入的境界；這部經典能善於究竟誠實，次第美好。』
【English Translation】 English version Again asked: 'By what cause and condition should one turn towards the Dharma?' The answer was: 'To arrive nowhere is to turn towards the Dharma.' Again asked: 'Do the virtuous ones now directly perceive the Dharma?' The answer was: 'Brahma! Regarding all dharmas, the inherent nature of oneself and all sentient beings is fundamentally pure.' At that time, among the assembly, there was a Deva (god), named Vimala-prabha (離垢英), who asked Dhṛti-citta (持心): 'Suppose, Brahma! If someone were to hear this Sutra, would the Tathagata (如來) bestow a prediction upon them?' The answer was: 'Immediately a prediction would be bestowed, that they shall attain the Unsurpassed Perfect Enlightenment (anuttarā samyaksaṃbodhi). Why is that? This Dharma text eradicates the consequences of bad karma, accumulates all virtuous dharmas, and subdues Mara (魔) and enemies. This Sutra quickly departs from all disputes of greed and desire, greatly encourages and delights many. If there are those who believe and rejoice in this Sutra, holding it with joy and diligence, they will attain the ultimate state of equality of the wise and noble. Those who skillfully uphold this Sutra will be protected by the majestic power of all Buddhas. If heavenly beings, humans, and Asuras (阿須倫) in the world single-mindedly turn towards this Sutra, they will attain non-retrogression and will not be invaded or deceived. Moreover, this Sutra leads to the Bodhi-mandala (道場), bestows the truth, and encourages the recitation and study of the Buddha's teachings. Not studying this Sutra is to cut off the Right Dharma Wheel. This Sutra resolves all doubts and leads to the path of the wise and noble; diligently listening to the Sutra is for the sake of liberation; diligently upholding the Sutra is for the sake of self-mastery; diligently speaking the Sutra is for the sake of blessings and celebrations; well protecting the Sutra is for the sake of good Dharma teachings; bestowing peace and security for the sake of this Sutra is for the sake of returning to extinction; not discontinuing this Sutra is for the sake of destroying the heterodox teachings of Mara; one should understand to take refuge in this Sutra, for it provides numerous protections without attachment; this Sutra brings much joy because it enables one to understand the Dharma; this Sutra brings much elation because it enables one to attain wisdom and liberation; this Sutra guides the voice of wisdom, eliminates all wrong views, and is the destination to which one turns; this Sutra guides the echo of wisdom, destroying ignorance; this Sutra is a good response, conforming to the state one enters; this Sutra is good in its ultimate truthfulness, with beautiful and orderly words.'
者分別義理，說第一故。不捨經義不獲聖慧，斯經典者則為帑藏，給諸虛匱無有熱惱，濟眾盛煮等諸音響平等為食。遵修慈心樂為禪定，積累精進為諸懈怠，以禪定意濟諸亂意，則以光耀照諸邪智。」
「梵天欲知，斯則建立於經典矣，一切諸佛之所將護。」
時天子說此經典功德所訓時，此三千大千世界六反震動。世尊贊彼天子曰：「善哉！善哉！如汝所言。」
於是持心梵天白世尊曰：「今此天子本昔曾聞斯經典乎？為從過去如來啟受之耶！」
佛告梵天：「此天子者，從六十四億諸佛所悉得聽聞。」
又告持心：「離垢英身過四十萬劫當得作佛，號寶㷿如來、至真、等正覺，世界曰寶積，其于中間諸佛世尊所興起者悉供養之，當復得聞於斯經典。梵天！欲知此諸比丘、比丘尼、清信士、清信女、天、龍、鬼神、揵沓和，應斯經典逮得法忍者，皆當生彼寶㷿如來佛之國土，而現在於寶積世界。」
於時，離垢英天子白世尊曰：「今我坦然不遠求道亦不願道，設不欣樂於佛道者，亦無所依亦不得道亦無所想念，何故世尊而授我決？」
大聖告曰：「天子知之，草木莖節枝葉華實著於火中，若有人來說言，勿燒草木莖節華實，令火不燒，未之有也，不用彼言而不燋燒。如
【現代漢語翻譯】 現代漢語譯本： 『這些分別的義理，是爲了說明第一義諦的緣故。不捨棄經書的義理，就不能獲得聖人的智慧。這些經典就像寶庫一樣，供給那些空虛匱乏的人，使他們沒有熱惱，用盛大的烹煮來救濟大眾，用平等的聲音來作為食物。遵循修行慈悲心，喜歡禪定，積累精進以對治各種懈怠，用禪定的意念來救濟各種散亂的意念，用光明照耀各種邪惡的智慧。』 『梵天啊，要知道，這些都是建立在經典之上的，是一切諸佛所護持的。』 當時，這位天子在宣說這部經典的功德時，這個三千大千世界發生了六種震動。世尊讚歎那位天子說：『善哉！善哉！正如你所說。』 於是，持心梵天（Brahma with a Steadfast Mind）對世尊說：『這位天子過去曾經聽聞過這部經典嗎？還是從過去的如來（Tathagata）那裡接受過教導呢？』 佛（Buddha）告訴梵天（Brahma）：『這位天子，從六十四億諸佛那裡都聽聞過這部經典。』 又告訴持心梵天（Brahma with a Steadfast Mind）：『離垢英天子（Immaculate and Heroic Celestial Being）在過四十萬劫之後將會成佛，佛號為寶㷿如來（Ratna-Shikhi Tathagata），至真（Arhat），等正覺（Samyaksambuddha），世界名為寶積（Ratnagarbha）。他在中間的諸佛世尊（Bhagavan）興起時都會供養他們，並且還會再次聽聞這部經典。梵天（Brahma）啊！要知道，這些比丘（bhikshu，monks）、比丘尼（bhikshuni，nuns）、清信士（upasaka，male lay devotees）、清信女（upasika，female lay devotees）、天（deva，gods）、龍（naga，dragons）、鬼神（yaksha，demons）、揵沓和（gandharva，celestial musicians），凡是因這部經典而獲得法忍（acceptance of the Dharma）的人，都將往生到寶㷿如來（Ratna-Shikhi Tathagata）的佛國，並且現在就在寶積（Ratnagarbha）世界。』 當時，離垢英天子（Immaculate and Heroic Celestial Being）對世尊說：『現在我坦然地不遠求道，也不願求道。即使不欣樂於佛道，也沒有什麼可以依靠，也得不到道，也沒有什麼可以想念的，為什麼世尊（Bhagavan）要給我授記呢？』 大聖（Mahasattva）告訴他：『天子（Devaputra）要知道，草木的莖節、枝葉、花朵和果實放在火中，如果有人來說，不要燒草木的莖節、花朵和果實，讓火不燒，這是不可能的，不用他的話，草木也會被燒焦。就像這樣。』
【English Translation】 English version: 'These distinct meanings are explained to elucidate the supreme truth. Not abandoning the meaning of the scriptures, one cannot attain the wisdom of the saints. These scriptures are like treasuries, providing for those who are empty and lacking, freeing them from torment. They relieve the masses with a grand feast, offering equality of sound as nourishment. Adhering to and cultivating loving-kindness, delighting in meditation, accumulating diligence to counter all laziness, using the mind of meditation to relieve all distracted minds, and illuminating all evil wisdom with light.' 'Brahma, know that these are established upon the scriptures, protected by all the Buddhas.' At that time, as the celestial being expounded the merits of this scripture, this great trichiliocosm trembled in six ways. The World-Honored One praised that celestial being, saying, 'Excellent! Excellent! Just as you have said.' Then, Brahma with a Steadfast Mind (持心梵天) said to the World-Honored One, 'Has this celestial being heard this scripture in the past? Or has he received instruction from a Tathagata (如來) of the past?' The Buddha (佛) told Brahma (梵天), 'This celestial being has heard this scripture from sixty-four billion Buddhas.' He further told Brahma with a Steadfast Mind (持心梵天), 'The Immaculate and Heroic Celestial Being (離垢英天子) will become a Buddha after forty hundred thousand kalpas (劫), named Ratna-Shikhi Tathagata (寶㷿如來), Arhat (至真), Samyaksambuddha (等正覺), in the world called Ratnagarbha (寶積). He will make offerings to all the Buddhas, World-Honored Ones (世尊), who arise in the interim, and he will hear this scripture again. Brahma (梵天), know that these bhikshus (比丘, monks), bhikshunis (比丘尼, nuns), upasakas (清信士, male lay devotees), upasikas (清信女, female lay devotees), devas (天, gods), nagas (龍, dragons), yakshas (鬼神, demons), and gandharvas (揵沓和, celestial musicians), who attain acceptance of the Dharma (法忍) through this scripture, will all be born in the Buddha-land of Ratna-Shikhi Tathagata (寶㷿如來), and are now in the Ratnagarbha (寶積) world.' At that time, the Immaculate and Heroic Celestial Being (離垢英天子) said to the World-Honored One, 'Now I am at ease, not seeking the path far away, nor desiring the path. Even if I do not rejoice in the Buddha-path, there is nothing to rely on, nor can I attain the path, nor is there anything to contemplate. Why does the World-Honored One (世尊) give me a prediction?' The Great Sage (大聖) told him, 'Celestial Being (天子), know that if the stems, joints, branches, leaves, flowers, and fruits of plants are placed in fire, and someone says, 'Do not burn the stems, joints, flowers, and fruits of the plants, let the fire not burn,' it is impossible. Without heeding his words, they will still be scorched. Just like that.'
是，天子！假使菩薩不悅樂道，無所依倚志不建立，亦不願羨一切諸佛，則為授決。設使，天子！若有菩薩不志樂道，無所依倚無所建立，無所僥愿無所得者，斯等菩薩乃為如來所見授決，當得無上正真之道。」爾時，會中五百菩薩白世尊曰：「余等不建立道，無所志願亦無所得，無所欣樂無所依倚，無所想念無所想報。」
時諸菩薩承佛聖旨，察虛空中現於上方八萬四千佛，斯諸如來悉授其決，當成無上正真之道。彼菩薩白世尊曰：「至未曾有，天中之天！如來善說快乃若茲，其于道法無所欣樂，無所依倚無所建立，無有志愿無所得者，乃為如來而見授決。唯然，世尊！吾等今見上方，去此八萬四千諸佛國土，又斯諸佛授我等決，當成無上正真之道。」
諸天嘆品第十七
於是，普首童真白世尊曰：「唯愿如來建立是法，使于末後五濁之世，流佈天下在閻浮利，斯等則為被大德鎧，以三品事致耳聞之。若族姓子、族姓女，設使興立魔因緣者，不隨其教，魔及官屬不得其便，以能受此經典要者，不退不轉至於無上正真之道。」
佛告普首：「善聽思念。斯經典者，則當久存，天、龍、鬼神、犍沓和，又有神咒，名曰選擇，當分別說神咒句義。所總持者，其有法師、族姓子、族姓女，則得救護
【現代漢語翻譯】 是的，天子！ 假使菩薩不喜好佛道，沒有依靠，意志不堅定，也不仰慕諸佛，就會被授記（Vyākaraṇa，預言成佛）。 假設，天子！ 如果有菩薩不立志于佛道，沒有依靠，沒有建立，沒有期望，也沒有任何得失心，這樣的菩薩就會被如來授記，將來證得無上正等正覺（Anuttarā-samyak-saṃbodhi，無上、正確、完全覺悟的智慧）。」 當時，會中有五百位菩薩對世尊說：「我們不建立佛道，沒有願望，也沒有任何得失心，沒有喜好，沒有依靠，沒有執念，也沒有期待回報。」 當時，這些菩薩秉承佛的旨意，觀察到虛空中顯現於上方的八萬四千尊佛，這些如來都為他們授記，將來證得無上正等正覺。 這些菩薩對世尊說：「真是前所未有，天中之天！ 如來說得真好，真是太好了，對於佛法沒有喜好，沒有依靠，沒有建立，沒有願望，也沒有任何得失心的人，才會被如來授記。 世尊！ 我們現在看到上方，距離這裡八萬四千個佛國，那些佛都為我們授記，將來證得無上正等正覺。」 諸天讚歎品第十七 於是，普首童真菩薩對世尊說：「希望如來確立這個法門，使它在末法時期五濁惡世（Pañcakaṣāya，五種衰敗的時期）流傳於天下閻浮提（Jambudvīpa，人世間），這些人就如同披上了大功德鎧甲，通過上中下三種根器的人都能聽聞此法。 如果有善男子、善女人，即使遇到魔的因緣，也不會隨從他們的教導，魔及其眷屬也無法得逞，因為能夠接受這部經典的人，就不會退轉，直到證得無上正等正覺。」 佛告訴普首菩薩：「好好聽，認真思考。 這部經典，將會長久存在，天、龍、鬼神、乾闥婆（Gandharva，一種天神），還有神咒（Dhāraṇī，總持），名字叫做選擇，應當分別解說神咒的意義。 能夠總持的人，無論是法師、善男子、善女人，都能夠得到救護。」
【English Translation】 『Yes, Celestial One! If a Bodhisattva does not delight in the Path, has no support, his will is not established, and he does not admire all the Buddhas, then he will receive a prediction (Vyākaraṇa). Suppose, Celestial One! If there are Bodhisattvas who do not aspire to the Path, have no support, no establishment, no expectations, and nothing to gain, these Bodhisattvas will be seen and predicted by the Tathāgata, and will attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect and complete enlightenment).』 At that time, five hundred Bodhisattvas in the assembly said to the World-Honored One: 『We do not establish the Path, have no aspirations, nor anything to gain, no joy, no support, no thoughts, and no expectation of reward.』 At that time, the Bodhisattvas, receiving the Buddha's decree, observed the eighty-four thousand Buddhas appearing above in the sky, and all these Tathāgatas predicted that they would attain Anuttarā-samyak-saṃbodhi. Those Bodhisattvas said to the World-Honored One: 『It is unprecedented, O God of Gods! The Tathāgata speaks well, how wonderful it is that those who have no joy in the Dharma, no support, no establishment, no aspirations, and nothing to gain, are seen and predicted by the Tathāgata. O World-Honored One! We now see above, eighty-four thousand Buddha-lands away from here, and those Buddhas are predicting that we will attain Anuttarā-samyak-saṃbodhi.』 Chapter Seventeen: Praises of the Devas Then, the youth Pǔshǒu (Universal Head) Bodhisattva said to the World-Honored One: 『May the Tathāgata establish this Dharma, so that in the future, in the age of the five turbidities (Pañcakaṣāya), it will spread throughout the world in Jambudvīpa (the human world). These people will be like those who have put on the armor of great merit, and those of the three grades of capacity will be able to hear it. If there are sons or daughters of good families, even if they encounter the causes and conditions of Māra, they will not follow their teachings, and Māra and his retinue will not be able to take advantage of them, because those who can receive this essential scripture will not regress until they attain Anuttarā-samyak-saṃbodhi.』 The Buddha told Pǔshǒu: 『Listen well and contemplate. This scripture will endure for a long time, and the devas, nāgas, ghosts, Gandharvas (a type of celestial musician), and there is also a Dhāraṇī (a type of mantra) called Selection, which should be explained separately for the meaning of the mantra phrases. Those who can uphold it, whether they are Dharma masters, sons or daughters of good families, will be protected.』
，為天、龍、鬼神、犍沓和、阿須倫、迦留羅、真陀羅、摩睺勒之所救護。若族姓子，若行此徑路，若在閑居，若處室宇，若住房舍經行思惟，若在眾會順義澹泊執持辯才，尋隨方便至於堅強力勢超異，怨家盜賊不得其便，彼輒如是寂然經行，坐起臥寐如斯，普首號曰神咒之句義也。
「優頭黎頭頭黎 末𥇭 遮𥇭 彌離楴離楴 隸彌隸睺樓 睺樓音 睺留伊拔𥇭 錍拔𥇭 丘丘離佉羅祇 阿那提 揭提 初往至 摩醯隸摩那夷摩奶 抱犍提 薩披樓 臘披娑揭提 新頭隸 南無佛檀遮栗提 南無曇 䁥偈 南無僧披醯多善披扇陀 薩披波披 彌多羅彌浮提壽 薩遮尼陀羅 披羅摩那波世多 黎夷波 世多阿致禪提 薩陀浮陀 迦羅呵 南無佛陀悉禪提慢 陀缽
「佛所說咒者吉。」佛語普首童真：「是為神咒之句，設有菩薩遵修奉行斯經典者，則為已安祥尋后將護，而不卒暴靡有亂心，其行清凈造次第行，而知止足臥寐寂寞，樂於澹泊不習多事。身心寂凈樂於慈哀，樂於法樂建立誠諦，無所侵欺存在獨處，精進說法思惟專精樂於道義。棄捐除去非義之念，限節燕處以為娛樂，則以獲致為他人說，向於法門現於終始，親友怨仇等心加之，棄眾想念不惜身命。能觀眾業所行具足，樂護禁戒多修忍力而無粗言
【現代漢語翻譯】 現代漢語譯本：
被天（Devaloka，指天界的神）、龍（Nāga，一種蛇神）、鬼神（Yakṣa，一種守護神）、犍沓和（Gandharva，天上的樂神）、阿須倫（Asura，一種好戰的神）、迦留羅（Garuḍa，一種巨鳥）、真陀羅（Kinnara，一種半人半鳥的神）、摩睺勒（Mahoraga，一種巨蟒神）所救護。如果善男子，如果行走在這條道路上，如果在安靜的地方，如果在房屋裡，如果在房舍里經行思惟，如果在眾人集會的地方順應正義，澹泊名利，執持辯才，尋隨方便以至於堅強有力，怨家盜賊不能得逞，他們就會這樣寂然經行，坐起臥寐都如此，普首（Pǔ shǒu，人名）所說的就是神咒的句義。
『優頭黎頭頭黎，末𥇭，遮𥇭，彌離楴離楴，隸彌隸睺樓，睺樓音，睺留伊拔𥇭，錍拔𥇭，丘丘離佉羅祇，阿那提，揭提，初往至，摩醯隸摩那夷摩奶，抱犍提，薩披樓，臘披娑揭提，新頭隸，南無佛檀遮栗提（Namo Buddhān Candati，禮敬諸佛），南無曇（Namo Dharma，禮敬佛法），䁥偈，南無僧披醯多善披扇陀（Namo Saṃgha bhikṣu saṃgha，禮敬僧團），薩披波披，彌多羅彌浮提壽，薩遮尼陀羅，披羅摩那波世多，黎夷波，世多阿致禪提，薩陀浮陀，迦羅呵，南無佛陀悉禪提慢（Namo Buddhāya siddhārtha，禮敬成就的佛陀），陀缽』
『佛所說咒語吉祥。』佛告訴普首童真：『這就是神咒的句子，如果有菩薩遵修奉行這部經典，那麼就已經安祥，尋后得到護衛，不會倉促暴躁，沒有亂心，他們的行為清凈，次第而行，知足常樂，臥寐寂寞，樂於澹泊，不喜多事。身心寂靜，樂於慈悲，樂於法樂，建立誠實，沒有侵犯欺騙，存在於獨處，精進說法，思惟專精，樂於道義。棄捐除去非義的念頭，限制節制宴樂，以此為樂，從而能夠為他人說法，向於法門，顯現於終始，親友怨仇等同對待，捨棄眾多的想法，不吝惜身命。能夠觀察眾生的行業，所行具足，樂於守護禁戒，多修忍辱之力，沒有粗暴的言語。
【English Translation】 English version:
Protected by Devaloka (gods of the heavenly realm), Nāga (serpent deities), Yakṣa (guardian spirits), Gandharva (celestial musicians), Asura (warlike deities), Garuḍa (giant birds), Kinnara (half-human, half-bird deities), and Mahoraga (giant serpent deities). If a son or daughter of a good family walks this path, if they are in a quiet place, if they are in a house, if they are contemplating while walking in a dwelling, if they are in a gathering, complying with righteousness, detached from fame and gain, upholding eloquence, seeking convenience to become strong and powerful, enemies and thieves cannot take advantage of them, they will thus quietly walk, sit, rise, lie down, and sleep in this manner. What Pǔ shǒu (a name) speaks of is the meaning of the divine mantra.
'Utari tutari, mata, chata, miri tiri, rimi rimu, huru hum, huru ibata, pibata, kyukyuri kharagi, anati, gati, chu wang zhi, maheli manayi manai, bao qian ti, sa pi lou, la pi suo jie ti, xin tou li, Namo Buddhān Candati (Homage to all Buddhas), Namo Dharma (Homage to the Dharma), , Namo Saṃgha bhikṣu saṃgha (Homage to the Sangha), sa pi bo pi, mi tuo luo mi fu ti shou, sa zhe ni tuo luo, pi luo mo nuo bo shi duo, li yi bo, shi duo a zhi chan ti, suo tuo fu tuo, jia luo he, Namo Buddhāya siddhārtha (Homage to the accomplished Buddha), tuo bo.'
'The mantra spoken by the Buddha is auspicious.' The Buddha told Pǔ shǒu, the youth: 'These are the sentences of the divine mantra. If there are Bodhisattvas who follow and uphold this scripture, then they are already peaceful, and will be protected afterward, without being hasty or impetuous, without a disturbed mind. Their conduct is pure, proceeding in order, content and joyful, sleeping in solitude, delighting in detachment, not fond of many affairs. Their body and mind are tranquil, delighting in compassion, delighting in the joy of the Dharma, establishing sincerity, without invasion or deception, existing in solitude, diligently speaking the Dharma, contemplating with focused attention, delighting in the meaning of the Way. Abandoning and removing unrighteous thoughts, limiting and restraining feasts and pleasures, taking this as joy, thereby being able to speak the Dharma for others, directing towards the Dharma gate, revealing the beginning and the end, treating friends and enemies equally, abandoning numerous thoughts, not sparing their own lives. They are able to observe the karma of sentient beings, their conduct is complete, delighting in protecting the precepts, cultivating the power of patience, without coarse language.'
，面目和悅離於憔悴無惡顏色，先人談言問訊恭恪，棄捐嫉癩樂善柔渜所游居安，是為普首建立行者。
「若族姓子諷誦斯咒，其族姓子見法師者，現獲十力。何謂為十？已逮心力未曾有忘、至於意力曉了所念、所至力者所入經典無不解達、堅固之力行在生死、慚愧之力彼我悉護、博聞之力具足智慧、總持之力所聞悉攬、辯才之力佛所建立而得擁護、深法之力逮得五通、不起法忍力具足通慧。」
佛語普首菩薩：「若有法師建立是法諷誦奉持，則當逮得此十種力。」
佛說於此神咒力業所行術時，其四天王驚悸毛豎，與無央數百千鬼神眷屬圍繞，往詣佛所稽首佛足，白世尊曰：「我之枝黨則奉佛教獲通流跡，又我等身若有眷屬，將詣族姓子、族姓女為法師者，若講說法獲斯經典，奉卷受持諷誦讀者，四天當往將護使得澹泊。若在縣邑郡國州城大邦，居家出家，我四天王與其眷屬，當擁護此族姓子女供侍奉事，令得安隱無危害者，亦無伺求得其便者。若斯經典所可流佈國土處所，當令宿衛面四十里，諸天龍神鳩洹眷屬子孫，無得其便。」
爾時，惟樓勒叉護怨大天王，說此頌曰：
「我所有眷屬， 諸子及宗親， 吾能順堪任， 供奉此聰達。」
時惟樓博(無怨)大天王，則
【現代漢語翻譯】 現代漢語譯本： 面容和藹可親，遠離憔悴，沒有令人厭惡的臉色，先以談話問候，恭敬謹慎，拋棄嫉妒懶惰，樂於行善，性情柔和溫順，所遊歷居住的地方都安定，這就是普首菩薩為修行者所建立的榜樣。 『如果善男子善女人諷誦這個咒語，那麼見到這位法師的善男子善女人，當下就能獲得十種力量。什麼是十種力量呢？已經獲得的心力不會忘記所學；意力能夠明白所念的內容；所至之力能夠理解所入的經典；堅固之力使修行者在生死輪迴中堅定不移；慚愧之力使修行者保護自己和他人；博聞之力使修行者具備充足的智慧；總持之力使修行者能夠記住所有聽聞；辯才之力使修行者得到佛的建立和擁護；深法之力使修行者獲得五神通；不起法忍之力使修行者具備通達的智慧。』 佛告訴普首菩薩：『如果有法師建立這個法門，諷誦奉持，就能獲得這十種力量。』 佛在宣說這個神咒的力量和作用時，四大天王感到驚恐，毛髮豎立，與無數百千鬼神眷屬圍繞著，前往佛的住所，頂禮佛足，稟告世尊說：『我的部屬將奉行佛教，獲得通達的途徑。而且我們這些天王，如果有眷屬，將要前往善男子、善女人這些法師處，如果他們講經說法，獲得這部經典，恭敬地接受、奉持、諷誦、閱讀，我們四大天王將前往守護，使他們能夠恬淡寡欲。無論在縣城、郡國、州城、大國，居家或出家，我們四大天王和我們的眷屬，都將擁護這些善男子善女人，供養侍奉，使他們能夠安穩，沒有危害，也沒有人能夠伺機找到他們的破綻。這部經典所能流佈的國土處所，我們將守護其周圍四十里，所有的天、龍、神、鳩洹（Kumbhanda，鳩槃荼，一種惡鬼）眷屬子孫，都不能找到他們的破綻。』 這時，惟樓勒叉（Virulhaksha，增長天王）護怨大天王，說了這首偈頌： 『我所有的眷屬， 諸子以及宗親， 我能順從勝任， 供奉這些聰慧者。』 這時，惟樓博（Virupaksha，廣目天王）大天王，則
【English Translation】 English version: With a kind and pleasant countenance, free from haggardness and without any repulsive appearance, first engaging in conversation with respectful inquiries, abandoning jealousy and laziness, delighting in good deeds, with a gentle and compliant nature, and finding peace in the places one travels and resides, this is the example established by Bodhisattva P'u-shou (Pradhānaśūra, 普首菩薩) for practitioners. 'If a son or daughter of a good family recites this mantra, then that son or daughter of a good family who sees this Dharma master will immediately obtain ten powers. What are the ten? Having attained the power of mind, one will never forget what has been learned; the power of intention enables one to understand what is being contemplated; the power of attainment enables one to comprehend the scriptures one enters; the power of steadfastness enables the practitioner to remain firm in the cycle of birth and death; the power of shame enables the practitioner to protect oneself and others; the power of vast learning enables the practitioner to possess ample wisdom; the power of total retention enables the practitioner to remember all that is heard; the power of eloquence enables the practitioner to be established and protected by the Buddha; the power of profound Dharma enables the practitioner to attain the five supernormal powers; the power of non-arising forbearance enables the practitioner to possess penetrating wisdom.' The Buddha said to Bodhisattva P'u-shou (Pradhānaśūra, 普首菩薩): 'If there is a Dharma master who establishes this Dharma, reciting and upholding it, then they will attain these ten powers.' When the Buddha was speaking about the power and function of this divine mantra, the Four Heavenly Kings felt alarmed, their hair stood on end, and surrounded by countless hundreds of thousands of ghosts and spirits, they went to the Buddha's abode, prostrated themselves at the Buddha's feet, and reported to the World Honored One, saying: 'My subordinates will follow the Buddha's teachings and attain a path of understanding. Moreover, if we, these Heavenly Kings, have subordinates who are going to the places of these Dharma masters, sons and daughters of good families, if they are lecturing on the Dharma and obtain this scripture, respectfully accepting, upholding, reciting, and reading it, we, the Four Heavenly Kings, will go to protect them, enabling them to be content and desireless. Whether in a county, principality, state, city, or great nation, whether living at home or having left home, we, the Four Heavenly Kings, and our retinues, will protect these sons and daughters of good families, making offerings and serving them, enabling them to be peaceful and without harm, and no one will be able to find their weaknesses. In the lands and places where this scripture can be disseminated, we will guard the surrounding forty li (里, a Chinese unit of distance, approximately 500 meters), and all the devas (天, gods), nagas (龍, dragons), spirits, Kumbhandas (鳩洹, a type of demon), their retinues, descendants, will not be able to find their weaknesses.' At this time, Virulhaksha (惟樓勒叉, 增長天王) the Great Heavenly King, protector against enemies, spoke this verse: 'All my retinue, My sons and kinsmen, I can obediently and competently, Make offerings to these wise ones.' At this time, Virupaksha (惟樓博, 廣目天王) the Great Heavenly King, then
說頌曰：
「吾為法王子， 以法而化成， 供養諸佛子， 奉建道意者。」
提頭賴(堅郡)大天王，即說頌曰：
「則當爲將護， 普周遍十方， 其有持斯典， 佛正覺所說。」
惟沙慢(息意)大天王，即說頌曰：
「若建立道心， 供養後學者， 眾生緣供養， 不任報其恩。」
於是息意大天王，有太子名曰諦顏，以七寶蓋奉上如來，尋說頌曰：
「今我當受斯， 如來之經典， 輒為他人說， 人心之志性。 世尊知我心， 曉了宿世行， 如意之所建， 於世當成佛。 今奉正覺蓋， 莫能覲尊顏， 愿我逮如是， 無見頂相者。 正覺唯來眄， 人尊垂慈心， 清凈目睞察， 哀眼睹眾庶。 世尊則授決， 智慧度彼岸， 於是壽終后， 則生兜術天。 兜術天上沒， 見彌勒最勝， 當於二萬歲， 供養佛乃生。 彼則出家已， 凈修于梵行， 便於賢劫中， 普見一切佛。 皆悉供養已， 凈修梵行竟， 訖六十億劫， 當得成正覺。 作佛名寶蓋， 佛土號莊嚴， 淳悉諸菩薩， 常當講妙法。 其命壽一劫， 佛滅度之後， 愍傷眾生故， 正法住半劫
【現代漢語翻譯】 現代漢語譯本： 說頌曰： 『我為法王子，以佛法教化成就， 供養各位佛子，奉行建立菩提道心的人。』 提頭賴(Dhrtarastra，堅郡)大天王，即說頌曰： 『我等應當護衛，普遍周及十方， 那些受持這部經典的，是佛陀正覺所宣說的。』 惟沙慢(Vaisramana，息意)大天王，即說頌曰： 『如果有人建立菩提道心，供養後來的學習者， 以眾生為緣而行供養，難以報答他們的恩德。』 於是息意大天王，有一位太子名叫諦顏(Satyaksha)，用七寶蓋奉獻給如來，隨即說頌曰： 『現在我應當接受這部，如來的經典， 經常為他人宣說，人心的志向和本性。 世尊瞭解我的心，明曉我過去世的行為， 如我意願所建立的，將來在世上當能成佛。 現在奉獻正覺之蓋，不能親眼瞻仰您的尊顏， 愿我能夠獲得，那無可見頂相。 正覺請您垂顧，人中尊者垂下慈悲之心， 用清凈的目光觀察，用慈悲的眼神看待眾生。 世尊您將授記，以智慧度過彼岸， 因此我壽命終結后，將往生兜術天(Tushita)。 在兜術天去世后，將見到彌勒(Maitreya)最勝者， 將在二萬歲中，供養諸佛然後降生。 那時出家之後，清凈地修習梵行， 便在賢劫之中，普遍見到一切佛。 全部供養完畢后，清凈地修習梵行結束， 經過六十億劫，應當能夠成就正覺。 成佛名為寶蓋(Ratnachattra)，佛土名為莊嚴(Vyūha)， 全部都是諸菩薩，常常宣講微妙之法。 其壽命為一劫，佛陀滅度之後， 爲了憐憫傷痛眾生，正法住世半劫。』
【English Translation】 English version: He spoke the following verses: 『I am a son of the Dharma, transformed by the Dharma, I make offerings to all the sons of the Buddhas, and those who aspire to build the path of enlightenment.』 Dhrtarastra (Guardian of the kingdom) the Great King, then spoke the following verses: 『Then we should protect and guard, universally throughout the ten directions, Those who uphold these scriptures, spoken by the Buddha, the Perfectly Enlightened One.』 Vaisramana (King of the North, meaning 'Hearing Much') the Great King, then spoke the following verses: 『If one establishes the mind of enlightenment, and makes offerings to later learners, Making offerings with sentient beings as the cause, it is impossible to repay their kindness.』 Then Vaisramana the Great King, had a prince named Satyaksha (Truthful Countenance), who offered a seven-jeweled canopy to the Tathagata, and then spoke the following verses: 『Now I should receive this, the Tathagata』s scripture, And often explain to others, the aspirations and nature of the human heart. The World Honored One knows my heart, understands my past lives, As I wish to establish, I shall become a Buddha in the world. Now I offer this canopy of Perfect Enlightenment, unable to gaze upon your honored face, May I attain, that invisible crown of the head. Perfectly Enlightened One, please look upon us, Honored One, bestow your compassionate heart, Observe with pure eyes, and gaze upon the multitude with compassionate eyes. The World Honored One will then bestow a prediction, to cross the shore of wisdom, Therefore, after my life ends, I will be born in the Tushita Heaven. After passing away in the Tushita Heaven, I will see Maitreya, the most excellent, For twenty thousand years, I will make offerings to the Buddhas and then be born. Then, after leaving home, I will purely cultivate Brahma-conduct, Then, in this Fortunate Aeon, I will universally see all the Buddhas. After making all the offerings, and completing the pure cultivation of Brahma-conduct, After sixty billion kalpas, I shall attain Perfect Enlightenment. The Buddha will be named Ratnachattra (Jewel Canopy), the Buddha-land will be named Vyūha (Adornment), All will be Bodhisattvas, constantly expounding the wonderful Dharma. His lifespan will be one kalpa, after the Buddha's Parinirvana, Out of compassion for suffering beings, the Proper Dharma will abide for half a kalpa.』
。」
於是，釋提桓因與無央數百千天人眷屬圍繞，白世尊曰：「我當擁護於斯法師、持是典者，供養奉事而順其志，其誦說經吾當故往咨受斯法，當令法師勢力強盛，辯才次第演說如流，使無諸礙而不遺漏。」
爾時，天帝釋太子，名曰翟或，七寶瓔珞奉進如來，說此頌曰：
「世尊我目睹， 如來之所行， 又若已尊修， 志慕求佛慧。 古世之所行， 所施無所冀， 我當學斯教， 布慧諸所有。 亦為受斯經， 然從法王得， 數數每講說， 當報導師恩。 平等以時節， 與此經典俱， 供進飲食饌， 奉持佛道故。 唯聲聞不任， 將順斯典誥， 我當護正法， 調御于來世， 唯垂見慰撫， 決斷諸天疑。 吾身當久如， 得成若能仁， 於時尊授決， 明達諸通慧， 汝當得正覺， 如今睹佛身， 行億千劫中， 若復暨百垓， 當爲世光明， 號曰慧成就。」
於是梵忍天，白世尊曰：「唯然，大聖！舍于禪行則當往詣族姓子女而聽說法。若說此經多所降伏，釋梵諸天，我能堪任供養奉事斯族姓子，天上世間諸天人民，悉當加敬而奉事之。」時梵忍天說此頌曰：
「其執持此經， 比丘比丘尼， 清
【現代漢語翻譯】 現代漢語譯本 於是，釋提桓因（Śakra devānām Indra，天帝）與數不清的成百上千的天人眷屬圍繞著世尊，稟告說：『我應當擁護這位法師、受持這部經典的修行者，供養奉事他們，順從他們的意願。他們誦讀解說經典時，我應當親自前去請教學習這些佛法，使法師的勢力強盛，辯才能夠次第演說，如流水般暢通無阻，沒有任何障礙和遺漏。』 當時，天帝釋的太子，名叫翟或（name of a prince），用七寶瓔珞供奉給如來，並說了這首偈頌： 『世尊，我親眼目睹，如來的所作所為，又如那些已經受到尊敬的修行者，他們的志向是仰慕追求佛的智慧。 古代聖賢的所作所為，他們的佈施不求回報，我應當學習這些教誨，將智慧佈施給一切眾生。 我也要受持這部經典，然後從法王那裡得到它，多次反覆地講說，以此來報答導師的恩情。 平等地按照時節，與這部經典一同存在，供奉進獻飲食，奉持佛道。 只有聲聞乘的修行者不能勝任，順從這部經典的教誨，我應當守護正法，調御未來的世代，希望您能垂憐慰問，決斷諸天的疑惑。 我的身體應當多久，才能成就像能仁（Śākyamuni，釋迦牟尼佛的稱號）一樣的果位，到那時，世尊您會授記，讓我明達各種神通智慧，您會說：『你應當證得正覺，就像現在看到佛身一樣，經歷億千劫的時間，甚至達到百垓，應當成為世間的光明，名號叫做慧成就。』』 於是梵忍天（Brahma，梵天），稟告世尊說：『是的，大聖！我捨棄禪定修行，也要前往有族姓的善男子善女人那裡聽聞佛法。如果有人宣說這部經典，能夠降伏很多，釋天（Śakra，帝釋天）、梵天（Brahma，大梵天）等諸天，我能夠勝任供養奉事這些善男子，天上世間所有的天人和人民，都應當加以尊敬和奉事。』當時梵忍天說了這首偈頌： 『那些執持這部經典的，比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾），清
【English Translation】 English version Then, Śakra devānām Indra (Śakra, the lord of gods), surrounded by countless hundreds of thousands of celestial beings, said to the World-Honored One: 'I shall protect this Dharma master, the one who upholds this scripture, offering them service and complying with their wishes. When they recite and explain the scripture, I shall personally go to inquire and learn this Dharma, so that the Dharma master's power will be strong, and their eloquence will flow smoothly and without obstruction or omission.' At that time, the prince of Śakra, named 翟或 (name of a prince), offered a seven-jeweled necklace to the Tathāgata and spoke this verse: 'World-Honored One, I have witnessed, the actions of the Tathāgata, and also those respected practitioners, whose aspirations are to admire and seek the wisdom of the Buddha. The actions of the ancient sages, their giving without expecting anything in return, I shall learn these teachings, and bestow wisdom upon all beings. I shall also uphold this scripture, and then receive it from the Dharma King, repeatedly expounding it, to repay the kindness of the guide. Equally, according to the seasons, existing together with this scripture, offering food and drink, upholding the Buddha's path. Only the Śrāvakas (hearers) are not capable of following this scripture's teachings, I shall protect the True Dharma, and tame future generations, hoping that you will show compassion and resolve the doubts of the gods. How long shall my body be, to achieve the state of a Śākyamuni (another name for Buddha), at that time, the World-Honored One will prophesy, allowing me to understand all supernatural powers and wisdom, you will say: 'You shall attain perfect enlightenment, just as you see the Buddha's body now, experiencing billions of kalpas (aeons), even reaching hundreds of billions, you shall become the light of the world, named Wisdom Accomplishment.'' Then Brahma (Brahma), said to the World-Honored One: 'Yes, Great Sage! I shall abandon meditative practice and go to the sons and daughters of noble families to listen to the Dharma. If someone proclaims this scripture, and can subdue many, Śakra (Śakra, the lord of gods), Brahma (Brahma, the great Brahma) and other gods, I am capable of offering service to these good men, all the gods and people in heaven and on earth, should respect and serve them.' At that time, Brahma spoke this verse: 'Those who uphold this scripture, Bhikshus (bhikṣu, monks), Bhikshunis (bhikṣuṇī, nuns), pure'
信士女等， 則為普濟世， 若習斯典者， 嘆詠諸至誠， 吾唯能堪任， 論說於此經。 敷華當重疊， 上至於梵天， 以為座坐上， 令說斯經法， 于彼磬揚聲， 善哉！所造說。 然後于末世， 若手執此經， 政使億國土， 令滿其中火， 則當往詣彼， 求還聞斯典。 寶積如須彌， 以此寶施與， 因得聞是經， 嚴凈千佛土。」
囑累品第十八
爾時，世尊則如其像而出頂光，便現神足，感魔波旬，與諸兵眾往詣佛所，白世尊曰：「吾與眷屬於如來前而自約誓，若斯經典所流佈處，諸郡國土而有法師，敷陳經典宣於法會，又吾身誓益當加護，令得暢達不興危害。」
於是世尊紫金色光普照佛土，告普首曰：「如來以為建立斯典，並及將護持經法者，加以法恩流佈天下閻浮利域，至竟正法不為毀滅。」
於時，眾會普持雜華一切名香散如來上，各嘆斯言：「當令此法而得久住，于閻浮利常令弘普靡不周接。」
爾時，世尊告賢者阿難曰：「當受斯經。」應曰：「唯愿奉持。」
佛告阿難：「斯經悉顯至於天上，用受持故，當爲眾會而分別說。」
賢者阿難白世尊曰：「其有受持斯經典者，若諷誦讀為他人說
【現代漢語翻譯】 現代漢語譯本 信男信女們，就能普遍救濟世人。 如果學習這部經典的人，讚歎歌頌那些至誠之人。 我只能勉力勝任，來論述這部經典。 鮮花應當重重疊疊，一直堆到梵天之上， 用鮮花作為座位，請人來宣講這部經法， 在那磬聲悠揚的地方，讚歎說：『太好了！所造所說。』 然後在末法時代，如果有人手持這部經典， 縱使有億萬國土，都充滿火焰， 也應當前往那裡，求得聽聞這部經典。 用像須彌山一樣多的寶物，用這些寶物來佈施， 因為聽聞這部經典，可以莊嚴清凈千佛國土。』
囑累品第十八
這時，世尊從他的頂髻放出光芒，然後顯現神通，感化魔王波旬（Māra Pāpīyas，佛教中的魔王），與他的軍隊來到佛陀所在之處，對世尊說：『我與我的眷屬在如來面前發誓，如果這部經典所流佈的地方，各個郡縣國土有法師，敷陳經典，宣講佛法，我自身發誓一定加以守護，使他們能夠暢通無阻，不遭受危害。』
於是世尊放出紫金色的光芒普照佛土，告訴普首菩薩（Sarva-pramukha，一切之首）說：『如來爲了建立這部經典，並且將要守護這部經法的人，加以法恩，使之流佈天下閻浮提（Jambudvīpa，佛教地理概念，指我們所居住的這個世界），最終使正法不被毀滅。』
當時，大眾普持各種鮮花和一切名貴的香，散在如來身上，各自讚嘆說：『應當使這部佛法得以長久住世，在閻浮提常常弘揚普及，沒有不周遍接納的地方。』
這時，世尊告訴賢者阿難（Ānanda，佛陀的十大弟子之一）說：『應當接受這部經典。』阿難回答說：『唯愿奉持。』
佛告訴阿難：『這部經典完全顯現於天上，因為受持的緣故，應當為大眾分別解說。』
賢者阿難對世尊說：『如果有受持這部經典的人，如果諷誦讀誦，為他人解說
【English Translation】 English version Believing men and women, will then universally save the world. If those who study this scripture, praise and sing of those who are most sincere. I can only barely manage, to discuss this scripture. Flowers should be piled up, reaching all the way to the Brahma heaven (Brahmaloka, the highest heaven in Buddhist cosmology), Using them as a seat, to invite someone to expound this Dharma scripture, In that place where the chimes resound, praise and say: 'Excellent! What is created and spoken.' Then in the Dharma-ending Age, if someone holds this scripture in their hand, Even if there are billions of lands, filled with fire, Then one should go there, seeking to hear this scripture again. With treasures like Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), using these treasures to give as alms, Because of hearing this scripture, one can adorn and purify a thousand Buddha-lands.'
Chapter Eighteen: Entrustment
At that time, the World-Honored One emitted light from the protuberance of his crown, and then manifested his supernatural powers, influencing Māra Pāpīyas (Māra Pāpīyas, the Evil One), with his troops, to come to the Buddha's place, and said to the World-Honored One: 'I and my retinue vow before the Tathagata (Tathāgata, 'the Thus-Gone One', an epithet of the Buddha), if this scripture is disseminated, in various counties and lands where there are Dharma masters, expounding the scriptures, proclaiming the Dharma assembly, I myself vow to add protection, so that they can be unhindered and not suffer harm.'
Then the World-Honored One emitted purple-golden light, illuminating the Buddha-land, and told Sarva-pramukha (Sarva-pramukha, 'Foremost of All') : 'The Tathagata, in order to establish this scripture, and to protect those who uphold the Dharma scripture, adds Dharma grace, spreading it throughout Jambudvīpa (Jambudvīpa, the 'Rose-Apple Continent', the human realm), so that ultimately the Proper Dharma will not be destroyed.'
At that time, the assembly universally held various flowers and all kinds of precious incense, scattering them upon the Tathagata, each praising and saying: 'May this Dharma be able to abide long in the world, in Jambudvīpa, may it always be widely spread, without any place not being reached.'
At that time, the World-Honored One told the worthy Ānanda (Ānanda, one of the ten principal disciples of the Buddha): 'You should receive this scripture.' He replied: 'I vow to uphold it.'
The Buddha told Ānanda: 'This scripture is fully manifested in the heavens, because of upholding it, you should explain it separately for the assembly.'
The worthy Ānanda said to the World-Honored One: 'If there are those who receive and uphold this scripture, if they recite and read it, and explain it to others
，其福如何？」
世尊告曰：「假使以七寶普用周遍滿於虛空中以佈施者，當知其有案如文句說此經典，則為供養如來、至真及與聖眾一切施安。若復有人受此經典，書著竹帛執持供養，其人現在獲得十藏。何謂為十？見佛之藏逮得天眼、聞法之藏獲致天耳、聖眾之藏得不退轉、菩薩賢聖無盡寶藏逮致寶掌、像色之藏則得具相、眷屬之藏營從不散、無間寶藏逮得總持、志念之藏逮得辯才、無畏之藏攝諸異學、功德之藏眾生稟仰、聖慧之藏普獲一切諸佛之法。」
佛說此經時，七十二垓天逮得法忍，無量眾人悉起道意，不可限人漏盡意解。
賢者阿難白世尊曰：「何名斯經？云何奉持？」
佛告阿難：「是經名『等御諸法』，當奉持之，又名『莊嚴佛法』，複名『持心梵天所問普首所暢』，當堅奉持。」
佛說如是。普首童真、持心梵天、普行族姓子、賢者大迦葉、賢者阿難，諸天、人民、阿須倫，聞佛所說莫不歡喜。
持心梵天所問經卷第四
「優頭犁 頭頭犁 末知 遮[口知] 彌離 揥離 揥隸 彌隸睺樓(短音) 睺樓(長音) 睺留(氏音) 吚拔[口知] 錍拔[口*知] 丘丘離 佉羅祇 阿那提(無有實) 揭提(初往至) 摩醯(無心) 摩奈夷
【現代漢語翻譯】 現代漢語譯本： 『如果有人用七寶普遍地佈施，充滿整個虛空，那他得到的福報如何？』
世尊告訴阿難：『假如有人用七寶普遍地佈施，充滿整個虛空，要知道如果有人按照經文的語句來宣說這部經典，那就是供養如來（Tathagata，如來）、至真（Satya，真諦）以及聖眾（Sangha，僧伽），給予一切安樂。如果又有人接受這部經典，書寫在竹簡或絹帛上，執持並供養，這個人現在就能獲得十種寶藏。哪十種呢？見到佛的寶藏，獲得天眼；聽到法的寶藏，獲得天耳；聖眾的寶藏，得到不退轉；菩薩賢聖無盡的寶藏，得到寶掌；像色的寶藏，就能得到具足相好；眷屬的寶藏，營求追隨而不離散；無間寶藏，得到總持；志唸的寶藏，得到辯才；無畏的寶藏，能懾服各種不同的學說；功德的寶藏，眾生都仰慕；聖慧的寶藏，普遍獲得一切諸佛的法。』
佛陀宣說這部經時，七十二垓（Gai，數量單位）天人獲得了法忍，無數的眾人發起道心，不可限量的人漏盡意解。
賢者阿難（Ananda）稟白世尊說：『這部經叫什麼名字？應當如何奉持？』
佛告訴阿難：『這部經名叫『等御諸法』，應當奉持它；又名叫『莊嚴佛法』，又名叫『持心梵天所問普首所暢』，應當堅定地奉持。』
佛陀這樣說完，普首童真（Pusho Tongzhen）、持心梵天（Chixin Fantian）、普行族姓子（Puxing Zuxingzi）、賢者大迦葉（Mahakasyapa）、賢者阿難（Ananda），以及諸天、人民、阿須倫（Asura），聽聞佛陀所說，沒有不歡喜的。
持心梵天所問經卷第四
『優頭犁（Youtouli） 頭頭犁（Toutouli） 末知（Mozhi） 遮[口知]（Zhezhi） 彌離（Mili） 揥離（Tili） 揥隸（Tilei） 彌隸（Mili）睺樓(短音)（Houlou duanyin） 睺樓(長音)（Houlou changyin） 睺留(氏音)（Houliu shiyin） 吚拔[口知]（Yibazhi） 錍拔[口*知]（Pibazhi） 丘丘離（Qiuli） 佉羅祇（Qieluoqi） 阿那提(無有實)（Anati wuyoushi） 揭提(初往至)（Qieti chuwangzhi） 摩醯(無心)（Mohe wuxin） 摩奈夷（Monaiyi）』
【English Translation】 English version: 『What merit would someone gain if they were to universally give offerings of the seven treasures, filling the entire space?』
The World-Honored One said to Ananda: 『Suppose someone were to universally give offerings of the seven treasures, filling the entire space. Know that if someone recites this sutra according to the words and phrases of the text, it would be an offering to the Tathagata (Tathagata, Thus Come One), the Satya (Satya, Truth), and the Sangha (Sangha, community), giving all peace and happiness. If someone receives this sutra, writes it on bamboo or silk, upholds and makes offerings to it, that person will now obtain ten treasures. What are the ten? The treasure of seeing the Buddha, obtaining the divine eye; the treasure of hearing the Dharma, obtaining the divine ear; the treasure of the Sangha, obtaining non-retrogression; the inexhaustible treasure of Bodhisattvas and sages, obtaining the treasure palm; the treasure of image and form, then obtaining complete marks and characteristics; the treasure of family and retinue, seeking to follow without separation; the uninterrupted treasure, obtaining dharani; the treasure of aspiration and mindfulness, obtaining eloquence; the treasure of fearlessness, subduing all different schools of thought; the treasure of merit, all beings look up to; the treasure of holy wisdom, universally obtaining all the Dharmas of all Buddhas.』
When the Buddha spoke this sutra, seventy-two Gai (Gai, a unit of measurement) of devas obtained Dharma-kshanti (acceptance of the truth), countless people aroused the aspiration for enlightenment, and immeasurable people exhausted their outflows and understood the meaning.
The worthy Ananda (Ananda) said to the World-Honored One: 『What is the name of this sutra? How should it be upheld?』
The Buddha told Ananda: 『This sutra is named 『Equally Governing All Dharmas』; you should uphold it. It is also named 『Adorning the Buddha's Dharma』, and also named 『Questions of the Brahmadeva Holding the Mind, Expounded by Pusho』; you should firmly uphold it.』
The Buddha having spoken thus, Pusho Tongzhen (Pusho Tongzhen), Chixin Fantian (Chixin Fantian), Puxing Zuxingzi (Puxing Zuxingzi), the worthy Mahakasyapa (Mahakasyapa), the worthy Ananda (Ananda), the devas, people, and Asuras (Asura), hearing what the Buddha said, were all delighted.
The Sutra of Questions by the Brahmadeva Holding the Mind, Volume Four
『Youtouli (Youtouli), Toutouli (Toutouli), Mozhi (Mozhi), Zhezhi (Zhezhi), Mili (Mili), Tili (Tili), Tilei (Tilei), Mili (Mili), Houlou (short sound) (Houlou duanyin), Houlou (long sound) (Houlou changyin), Houliu (shi sound) (Houliu shiyin), Yibazhi (Yibazhi), Pibazhi (Pibazhi), Qiuli (Qiuli), Qieluoqi (Qieluoqi), Anati (without reality) (Anati wuyoushi), Qieti (first going to) (Qieti chuwangzhi), Mohe (without mind) (Mohe wuxin), Monaiyi (Monaiyi)』
(意所念) 摩奶(有意) 袍揵提(多香) 薩披提(一切音) 臘披婆渴提(離於響) 新頭隸(為師子) 南無佛檀(稽首佛) 遮粟提(所行) 南無曇(稽首法) 䁥偈(害除) 南無僧(稽首聖眾) 披醯多(順御) 菩波扇陀(寂然) 薩披披(彼去諸惡) 彌多羅彌浮提儔(修實慈) 薩遮尼陀耶(諦示現) 披羅摩那(凈志) 波世多(教化) 利夷(神仙) 波世多(開導) 阿致單提(無現在) 薩陀浮陀伽羅呵(將攝諸魅) 南無佛陀悉蟬提曼陀缽(稽首)」
【現代漢語翻譯】 現代漢語譯本： （意所念）摩奶（有意），袍揵提（多香），薩披提（一切音），臘披婆渴提（離於響），新頭隸（為師子），南無佛檀（稽首佛），遮粟提（所行），南無曇（稽首法），䁥偈（害除），南無僧（稽首聖眾），披醯多（順御），菩波扇陀（寂然），薩披披（彼去諸惡），彌多羅彌浮提儔（修實慈），薩遮尼陀耶（諦示現），披羅摩那（凈志），波世多（教化），利夷（神仙），波世多（開導），阿致單提（無現在），薩陀浮陀伽羅呵（將攝諸魅），南無佛陀悉蟬提曼陀缽（稽首）。 這段經文是對佛、法、僧的禮敬和讚頌，其中包含了對佛陀功德的描述，例如『有意』、『多香』、『一切音』、『離於響』等，也表達了對佛法僧三寶的皈依和敬意。經文中還包含了祈願，希望能夠『害除』、『順御』、『寂然』、『彼去諸惡』，修習『實慈』，『諦示現』，擁有『凈志』，得到『教化』和『開導』，最終達到『無現在』的境界，並能『將攝諸魅』。
【English Translation】 English version: (Intention of thought) Mo Nai (intentional), Pao Qian Ti (much fragrance), Sa Pi Ti (all sounds), La Pi Po Ke Ti (free from sound), Xin Tou Li (for the lion), Namo Buddha Tan (obeisance to the Buddha), Zhe Su Ti (what is practiced), Namo Dharma (obeisance to the Dharma), Wei Ji (harm removed), Namo Sangha (obeisance to the Sangha), Pi Xi Duo (obedient control), Pu Bo Shan Tuo (silent), Sa Pi Pi (they remove all evils), Mi Tuo Luo Mi Fu Ti Chou (cultivate true compassion), Sa Zhe Ni Tuo Ye (truth revealed), Pi Luo Mo Na (pure aspiration), Bo Shi Duo (teach), Li Yi (immortal), Bo Shi Duo (enlighten), A Zhi Dan Ti (no present), Sa Tuo Fu Tuo Qie Luo He (will subdue all demons), Namo Buddha Xi Chan Ti Man Tuo Bo (obeisance). This scripture is a salutation and praise to the Buddha, Dharma, and Sangha. It includes descriptions of the Buddha's virtues, such as 'intentional,' 'much fragrance,' 'all sounds,' and 'free from sound.' It also expresses reverence and refuge in the Three Jewels (Buddha, Dharma, and Sangha). The scripture contains prayers, hoping to 'remove harm,' 'obediently control,' be 'silent,' 'remove all evils,' cultivate 'true compassion,' have 'truth revealed,' possess 'pure aspiration,' receive 'teaching' and 'enlightenment,' ultimately reach the state of 'no present,' and be able to 'subdue all demons.'