T15n0586_思益梵天所問經

大正藏第 15 冊 No. 0586 思益梵天所問經

No. 586 [Nos. 585, 587]

思益梵天所問經卷第一

姚秦龜茲國三藏鳩摩羅什譯

序品第一

如是我聞：

一時佛住王舍城迦蘭陀竹林，與大比丘僧六萬四千人俱。菩薩摩訶薩七萬二千人，皆眾所知識，得陀羅尼無礙辯才及諸三昧，于諸神通無所掛礙，善能曉了諸法實性，悉皆逮得無生法忍。

其名曰：文殊師利法王子、寶手法王子、寶積法王子、寶印手法王子、寶德法王子、虛空藏法王子、發心轉法輪法王子、網明法王子、障諸煩惱法王子、能捨一切法法王子、德藏法王子、花嚴法王子、師子法王子、月光法王子、尊意法王子、善莊嚴法王子，及跋陀婆羅等十六賢士：跋陀婆羅菩薩、寶積菩薩、星德菩薩、帝天菩薩、水天菩薩、善力菩薩、大意菩薩、殊勝意菩薩、增意菩薩、善發意菩薩、不虛見菩薩、不休息菩薩、不少意菩薩、導師菩薩、日藏菩薩、持地菩薩，如是等菩薩摩訶薩七萬二千人。

及四天王釋提桓因等，忉利諸天、夜摩天、兜率陀天、化樂天、他化自在天，及梵王等諸梵天；並余無量諸天龍、鬼神、夜叉、犍闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人與

【現代漢語翻譯】 現代漢語譯本 《思益梵天所問經》卷第一

姚秦龜茲國三藏鳩摩羅什譯

序品第一

如是我聞：

一時，佛住在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana），與六萬四千位大比丘僧眾在一起。還有七萬二千位菩薩摩訶薩，他們都為大眾所熟知，獲得了陀羅尼（dhāraṇī）的無礙辯才以及各種三昧（samādhi），對於各種神通沒有障礙，善於瞭解諸法的實性，全部都證得了無生法忍（anutpattika-dharma-kṣānti）。

他們的名字是：文殊師利（Mañjuśrī）法王子、寶手（Ratnapāṇi）法王子、寶積（Ratnakūṭa）法王子、寶印手（Ratnamudrā-pāṇi）法王子、寶德（Ratnaguṇa）法王子、虛空藏（Ākāśagarbha）法王子、發心轉法輪（utpāda-citta-dharmacakra）法王子、網明（Jālinīprabha）法王子、障諸煩惱（āvaraṇa-kleśa）法王子、能捨一切法（sarva-dharma-parityāga）法王子、德藏（Guṇagarbha）法王子、花嚴（Puṣpavyūha）法王子、師子（Siṃha）法王子、月光（Candraprabha）法王子、尊意（Matiśreṣṭha）法王子、善莊嚴（Suvyūha）法王子，以及跋陀婆羅（Bhadrapāla）等十六賢士：跋陀婆羅菩薩、寶積菩薩、星德（Tārāguṇa）菩薩、帝天（Devadeva）菩薩、水天（Varuṇadeva）菩薩、善力（Suvīrya）菩薩、大意（Mahāmati）菩薩、殊勝意（Viśeṣamati）菩薩、增意（Vṛddhimati）菩薩、善發意（Sūtpādamati）菩薩、不虛見（Amoghadarśana）菩薩、不休息（Anavakrānta）菩薩、不少意（Aparihīnamati）菩薩、導師（Vināyaka）菩薩、日藏（Sūryagarbha）菩薩、持地（Dharanimdhara）菩薩，像這樣的菩薩摩訶薩有七萬二千人。

以及四大天王、釋提桓因（Śakro devānām indraḥ）等，忉利天（Trāyastriṃśa）諸天、夜摩天（Yāmadeva）、兜率陀天（Tuṣitadeva）、化樂天（Nirmāṇaratideva）、他化自在天（Paranirmitavaśavartideva），以及梵王（Brahmadeva）等諸梵天；還有無數的天龍、鬼神、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga），人和

【English Translation】 English version The Sutra on the Questions of Brahma Visheshacintin, Volume 1

Translated by Tripiṭaka Kumārajīva from the country of Kucha during the Yao Qin Dynasty

Chapter 1: Introduction

Thus have I heard:

At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rajagriha (Rājagṛha), together with a great assembly of sixty-four thousand bhikshus. There were also seventy-two thousand Bodhisattva-Mahasattvas, all well-known to the assembly, having obtained unobstructed eloquence of dharani (dhāraṇī) and various samadhis (samādhi), without hindrance in all supernormal powers, skilled in understanding the true nature of all dharmas, and all having attained the forbearance of the unoriginated dharmas (anutpattika-dharma-kṣānti).

Their names were: Manjushri (Mañjuśrī) Dharma Prince, Ratnapani (Ratnapāṇi) Dharma Prince, Ratnakuta (Ratnakūṭa) Dharma Prince, Ratnamudra-pani (Ratnamudrā-pāṇi) Dharma Prince, Ratnaguna (Ratnaguṇa) Dharma Prince, Akashagarbha (Ākāśagarbha) Dharma Prince, Utpada-citta-dharmacakra Dharma Prince, Jaliniprabha (Jālinīprabha) Dharma Prince, Avarana-klesha Dharma Prince, Sarva-dharma-parityaga Dharma Prince, Gunagarbha (Guṇagarbha) Dharma Prince, Pushpavyuha (Puṣpavyūha) Dharma Prince, Simha (Siṃha) Dharma Prince, Chandraprabha (Candraprabha) Dharma Prince, Matishreshtha (Matiśreṣṭha) Dharma Prince, Suvyuha (Suvyūha) Dharma Prince, and the sixteen worthies such as Bhadrapala (Bhadrapāla): Bhadrapala Bodhisattva, Ratnakuta Bodhisattva, Taraguna (Tārāguṇa) Bodhisattva, Devadeva Bodhisattva, Varunadeva (Varuṇadeva) Bodhisattva, Suvirya (Suvīrya) Bodhisattva, Mahamati (Mahāmati) Bodhisattva, Visheshamati (Viśeṣamati) Bodhisattva, Vriddhimati (Vṛddhimati) Bodhisattva, Sutpadamati (Sūtpādamati) Bodhisattva, Amoghadarshana (Amoghadarśana) Bodhisattva, Anavakranta (Anavakrānta) Bodhisattva, Aparihinamati (Aparihīnamati) Bodhisattva, Vinayaka (Vināyaka) Bodhisattva, Suryagarbha (Sūryagarbha) Bodhisattva, Dharanimdhara (Dharanimdhara) Bodhisattva, and so on, seventy-two thousand Bodhisattva-Mahasattvas.

And the Four Great Heavenly Kings, Shakra devanam Indra (Śakro devānām indraḥ), and the gods of Trayastrimsha (Trāyastriṃśa), the Yamadeva (Yāmadeva), the Tushitadeva (Tuṣitadeva), the Nirmanaratideva (Nirmāṇaratideva), the Paranirmitavashavartideva (Paranirmitavaśavartideva), and the Brahma (Brahmadeva) kings and other Brahma heavens; and countless devas, dragons, ghosts, yakshas (yakṣa), gandharvas (gandharva), asuras (asura), garudas (garuḍa), kinnaras (kiṃnara), mahoragas (mahoraga), humans, and

非人普皆來集。

爾時世尊，大眾恭敬圍繞而為說法。於時網明菩薩即從坐起，偏袒右肩、右膝著地，頭面禮佛足，合掌向佛，動此三千大千世界引導起發一切大眾，而白佛言：「世尊！我欲從佛少有所問，若佛聽者乃敢咨請。」

佛告網明：「恣汝所問，當爲解說悅可爾心。」

於是網明既蒙聽許，心大歡喜，即白佛言：「世尊！如來身相超百千萬日月光明；我自惟念：『若有眾生能見佛身，甚為希有！』我復惟念：『若有眾生能見佛身，皆是如來威神之力！』」

佛告網明：「如是，如是！如汝所言，若佛不加威神，眾生無有能見佛身，亦無能問。網明當知！如來有光，名寂莊嚴，若有眾生遇斯光者，能見佛身不壞眼根；又如來光名無畏辯，若有眾生遇斯光者，能問如來其辯無盡；又如來光名集諸善根，若有眾生遇斯光者，能問如來轉輪聖王行業因緣；又如來光名凈莊嚴，若有眾生遇斯光者，能問如來天帝釋行業因緣；又如來光名得自在，若有眾生遇斯光者，能問如來梵天王行業因緣；又如來光名離煩惱，若有眾生遇斯光者，能問如來聲聞乘所行之道；又如來光名善遠離，若有眾生遇斯光者，能問如來辟支佛所行之道；又如來光名益一切智，若有眾生遇斯光者，能問如來大乘佛事；又如

【現代漢語翻譯】 現代漢語譯本： 非人（指天龍八部等神道眾生）都聚集到了一起。

這時，世尊（釋迦牟尼佛）被大眾恭敬地圍繞著，正在說法。當時，網明菩薩（菩薩名）即從座位上站起，袒露右肩，右膝跪地，以頭面禮拜佛足，合掌向佛，震動這三千大千世界，引導啓發一切大眾，而對佛說：『世尊！我想要向佛請問一些問題，如果佛允許，我才敢請教。』

佛告訴網明菩薩：『隨你發問，我將為你解答，使你心滿意足。』

於是，網明菩薩既然蒙受佛的允許，心中非常歡喜，就對佛說：『世尊！如來的身相超越百千萬個日月的光明；我私下思忖：『如果有眾生能夠見到佛的身相，那是極為稀有的！』我又思忖：『如果有眾生能夠見到佛的身相，都是如來的威神之力所致！』

佛告訴網明菩薩：『是的，是的！正如你所說，如果佛不加以威神之力，眾生沒有能夠見到佛的身相的，也沒有能夠提問的。網明，你應該知道！如來有種光明，名為寂莊嚴，如果有眾生遇到這種光明，能夠見到佛的身相，而且不會損壞眼根；又如來有種光明，名為無畏辯，如果有眾生遇到這種光明，能夠向如來提問，其辯才無窮無盡；又如來有種光明，名為集諸善根，如果有眾生遇到這種光明，能夠向如來請問轉輪聖王（統治世界的理想君王）的行業因緣；又如來有種光明，名為凈莊嚴，如果有眾生遇到這種光明，能夠向如來請問天帝釋（忉利天之主）的行業因緣；又如來有種光明，名為得自在，如果有眾生遇到這種光明，能夠向如來請問梵天王（色界諸天之主）的行業因緣；又如來有種光明，名為離煩惱，如果有眾生遇到這種光明，能夠向如來請問聲聞乘（小乘佛教）所修行的道路；又如來有種光明，名為善遠離，如果有眾生遇到這種光明，能夠向如來請問辟支佛（緣覺）所修行的道路；又如來有種光明，名為益一切智，如果有眾生遇到這種光明，能夠向如來請問大乘佛法的事業；又如

【English Translation】 English version: Non-human beings all gathered together.

At that time, the World-Honored One (Shakyamuni Buddha) was surrounded by a respectful assembly, expounding the Dharma. Then, Bodhisattva Net-Light (name of a Bodhisattva) rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head to the Buddha's feet, joined his palms, and, shaking this great trichiliocosm, guided and inspired all the assembly, and said to the Buddha: 'World-Honored One! I wish to ask the Buddha a few questions; only if the Buddha permits, dare I inquire.'

The Buddha told Net-Light: 'Ask whatever you wish; I will explain it for you and satisfy your heart.'

Thereupon, Net-Light, having received permission, was greatly delighted and said to the Buddha: 'World-Honored One! The form of the Tathagata (another name for Buddha) surpasses the light of hundreds of thousands of millions of suns and moons; I reflect to myself: 'If there are sentient beings who can see the Buddha's form, it is extremely rare!' I also reflect: 'If there are sentient beings who can see the Buddha's form, it is all due to the power of the Tathagata's majestic spirit!'

The Buddha told Net-Light: 'So it is, so it is! As you say, if the Buddha does not add his majestic spiritual power, sentient beings would not be able to see the Buddha's form, nor would they be able to ask questions. Net-Light, you should know! The Tathagata has a light called Tranquil Adornment; if there are sentient beings who encounter this light, they can see the Buddha's form without damaging their eye faculties; also, the Tathagata has a light called Fearless Eloquence; if there are sentient beings who encounter this light, they can ask the Tathagata questions, and their eloquence will be inexhaustible; also, the Tathagata has a light called Accumulation of All Good Roots; if there are sentient beings who encounter this light, they can ask the Tathagata about the karmic causes and conditions of the deeds of a Chakravartin King (ideal ruler of the world); also, the Tathagata has a light called Pure Adornment; if there are sentient beings who encounter this light, they can ask the Tathagata about the karmic causes and conditions of the deeds of Indra (lord of the Trayastrimsa Heaven); also, the Tathagata has a light called Attainment of Freedom; if there are sentient beings who encounter this light, they can ask the Tathagata about the karmic causes and conditions of the deeds of Brahma (lord of the Form Realm heavens); also, the Tathagata has a light called Freedom from Afflictions; if there are sentient beings who encounter this light, they can ask the Tathagata about the path practiced by the Sravaka Vehicle (Hinayana Buddhism); also, the Tathagata has a light called Good Detachment; if there are sentient beings who encounter this light, they can ask the Tathagata about the path practiced by the Pratyekabuddhas (Solitary Buddhas); also, the Tathagata has a light called Benefit of All Wisdom; if there are sentient beings who encounter this light, they can ask the Tathagata about the great deeds of the Mahayana Dharma (Great Vehicle Buddhism); also,

來光名為往益，佛來去時足下光明，眾生遇者命終生天；又如來光名一切莊嚴，若佛入城放斯光明，眾生遇者得歡喜樂，一切嚴飾之具莊嚴其城，城中寶藏從地踴出；又如來光名曰震動，佛以此光能動無量無邊世界；又如來光名曰生樂，佛以此光能滅地獄眾生苦惱；又如來光名曰上慈，佛以此光能令畜生不相惱害；又如來光名曰涼樂，佛以此光能滅餓鬼飢渴熱惱；又如來光名曰明凈，佛以此光使盲者得視；又如來光名曰聰聽，佛以此光能令眾生聾者得聽；又如來光名曰慚愧，佛以此光能令眾生狂者得正；又如來光名曰止息，佛以此光能令眾生舍十不善道，安住十善道；又如來光名曰離惡，佛以此光能令邪見眾生皆得正見；又如來光名曰能捨，佛以此光能破眾生慳貪之心，令行佈施；又如來光名無惱熱，佛以此光能令毀禁眾生皆得持戒；又如來光名曰安利，佛以此光能令瞋恨眾生皆行忍辱；又如來光名曰勤修，佛以此光能令懈怠眾生皆行精進；又如來光名曰一心，佛以此光能令妄念眾生皆得禪定；又如來光名曰能解，佛以此光能令愚癡眾生皆得智慧；又如來光名曰清凈，佛以此光能令不信眾生皆得凈信；又如來光名曰能持，佛以此光能令少聞眾生皆得多聞；又如來光名曰威儀，佛以此光能令無慚眾生皆得慚愧；又如來光

【現代漢語翻譯】 現代漢語譯本： 如來的光明，有一種名為『往益』，佛陀行走時足下會放出光明，眾生遇到這光明，命終之後便能昇天；又如來的光明，有一種名為『一切莊嚴』，如果佛陀進入城市並放出這種光明，眾生遇到這光明會感到歡喜快樂，一切裝飾之物都會用來莊嚴城市，城中的寶藏也會從地裡涌出；又如來的光明，有一種名為『震動』，佛陀用這種光明能夠震動無量無邊的世界；又如來的光明，有一種名為『生樂』，佛陀用這種光明能夠滅除地獄眾生的苦惱；又如來的光明，有一種名為『上慈』，佛陀用這種光明能夠使畜生之間不再互相惱害；又如來的光明，有一種名為『涼樂』，佛陀用這種光明能夠滅除餓鬼的飢渴熱惱；又如來的光明，有一種名為『明凈』，佛陀用這種光明使盲人能夠看見；又如來的光明，有一種名為『聰聽』，佛陀用這種光明能夠使耳聾的眾生能夠聽見；又如來的光明，有一種名為『慚愧』，佛陀用這種光明能夠使瘋狂的眾生恢復正常；又如來的光明，有一種名為『止息』，佛陀用這種光明能夠使眾生捨棄十不善道，安住於十善道；又如來的光明，有一種名為『離惡』，佛陀用這種光明能夠使邪見眾生都得到正見；又如來的光明，有一種名為『能捨』，佛陀用這種光明能夠破除眾生慳貪之心，使他們樂於行佈施；又如來的光明，有一種名為『無惱熱』，佛陀用這種光明能夠使毀犯戒律的眾生都能夠持戒；又如來的光明，有一種名為『安利』，佛陀用這種光明能夠使充滿瞋恨的眾生都能夠行忍辱；又如來的光明，有一種名為『勤修』，佛陀用這種光明能夠使懈怠的眾生都能夠行精進；又如來的光明，有一種名為『一心』，佛陀用這種光明能夠使妄念紛飛的眾生都能夠得到禪定；又如來的光明，有一種名為『能解』，佛陀用這種光明能夠使愚癡的眾生都能夠得到智慧；又如來的光明，有一種名為『清凈』，佛陀用這種光明能夠使不信的眾生都能夠得到清凈的信心；又如來的光明，有一種名為『能持』，佛陀用這種光明能夠使少聞的眾生都能夠得到多聞；又如來的光明，有一種名為『威儀』，佛陀用這種光明能夠使沒有慚愧之心的眾生都能夠生起慚愧之心；又如來的光明

【English Translation】 English version: The light of the Tathagata, one is named 'Increasing Benefit' (Wang Yi), when the Buddha walks, light emanates from beneath his feet, and beings who encounter this light will be reborn in heaven after death; another light of the Tathagata is named 'All Adornments' (Yi Qie Zhuang Yan), if the Buddha enters a city and emits this light, beings who encounter it will feel joy and happiness, all decorative objects will be used to adorn the city, and treasures within the city will spring forth from the ground; another light of the Tathagata is named 'Tremor' (Zhen Dong), with this light the Buddha can shake countless worlds; another light of the Tathagata is named 'Generating Joy' (Sheng Le), with this light the Buddha can extinguish the suffering of beings in hell; another light of the Tathagata is named 'Supreme Compassion' (Shang Ci), with this light the Buddha can prevent animals from harming each other; another light of the Tathagata is named 'Cool Joy' (Liang Le), with this light the Buddha can extinguish the hunger, thirst, and heat of the hungry ghosts; another light of the Tathagata is named 'Bright Purity' (Ming Jing), with this light the Buddha enables the blind to see; another light of the Tathagata is named 'Intelligent Hearing' (Cong Ting), with this light the Buddha enables the deaf to hear; another light of the Tathagata is named 'Shame' (Can Kui), with this light the Buddha enables the insane to become sane; another light of the Tathagata is named 'Cessation' (Zhi Xi), with this light the Buddha enables beings to abandon the ten unwholesome paths and abide in the ten wholesome paths; another light of the Tathagata is named 'Leaving Evil' (Li E), with this light the Buddha enables beings with wrong views to attain right views; another light of the Tathagata is named 'Generosity' (Neng She), with this light the Buddha can break the stinginess and greed in the minds of beings, causing them to practice generosity; another light of the Tathagata is named 'No Affliction' (Wu Nao Re), with this light the Buddha enables beings who have broken precepts to uphold them; another light of the Tathagata is named 'Peaceful Benefit' (An Li), with this light the Buddha enables beings filled with hatred to practice patience; another light of the Tathagata is named 'Diligent Cultivation' (Qin Xiu), with this light the Buddha enables lazy beings to practice diligence; another light of the Tathagata is named 'One Mind' (Yi Xin), with this light the Buddha enables beings with wandering thoughts to attain samadhi; another light of the Tathagata is named 'Understanding' (Neng Jie), with this light the Buddha enables ignorant beings to attain wisdom; another light of the Tathagata is named 'Purity' (Qing Jing), with this light the Buddha enables unbelieving beings to attain pure faith; another light of the Tathagata is named 'Ability to Uphold' (Neng Chi), with this light the Buddha enables beings with little learning to attain much learning; another light of the Tathagata is named 'Dignity' (Wei Yi), with this light the Buddha enables beings without shame to develop shame; another light of the Tathagata

名曰安隱，佛以此光能令多欲眾生斷除淫慾；又如來光名曰歡喜，佛以此光能令多怒眾生斷除瞋恚；又如來光名曰照明，佛以此光能令多癡眾生斷除愚癡；又如來光名曰遍行，佛以此光能令等分眾生斷除等分；又如來光名示一切色，佛以此光能令眾生皆見佛身無量種色。網明當知！如來若以一劫、若減一劫，說此光明力用名號不可窮盡。」

爾時網明菩薩白佛言：「未曾有也。世尊！如來身者即是無量無邊光明之藏，說法方便亦不可思議。世尊！我自昔來未曾聞此光明名號；如我解佛所說義，若有菩薩聞斯光明名號，信心清凈，皆得如是光明之身。世尊！惟愿今日放請菩薩光，令他方菩薩善能問難者見斯光已，發心來此娑婆世界。」

爾時世尊受網明菩薩請已，即放光明照此三千大千世界，普及十方無量佛土。於是諸方無量百千萬億菩薩見斯光已，皆來至此娑婆世界。

爾時東方過七十二恒河沙佛土，有國名清潔，佛號日月光如來、應供、正遍知，今現在其佛土。有菩薩梵天，名曰思益，住不退轉。見此光已，到日月光佛所，頭面作禮，白佛言：「世尊！我欲詣娑婆世界釋迦牟尼佛所，奉見供養，親近咨受；彼佛亦復欲見我等。」其佛告言：「便往，梵天！今正是時！彼娑婆國有若干千億諸菩薩集

【現代漢語翻譯】 現代漢語譯本 名為安隱（意為平安隱逸），佛陀用這種光芒能夠使貪慾深重的眾生斷除淫慾；又如來光名為歡喜（意為喜悅），佛陀用這種光芒能夠使嗔怒深重的眾生斷除嗔恚；又如來光名為照明（意為照亮），佛陀用這種光芒能夠使愚癡深重的眾生斷除愚癡；又如來光名為遍行（意為普遍執行），佛陀用這種光芒能夠使各種習氣相等的眾生斷除等分煩惱；又如來光名為示一切色（意為顯示一切顏色），佛陀用這種光芒能夠使眾生都見到佛身無量種顏色。網明（菩薩名）你應該知道！如來即使用一劫或者減少一劫的時間，來說這種光明力量的作用和名號，也是說不窮盡的。'

這時，網明（菩薩名）菩薩對佛說：'真是前所未有啊。世尊！如來的身體就是無量無邊光明的寶藏，說法的方式方法也是不可思議的。世尊！我自從過去以來，從未聽聞過這種光明的名號；依我理解佛所說的意義，如果有菩薩聽聞到這種光明的名號，信心清凈，都能得到像這樣光明之身。世尊！希望您今天放出普請菩薩光，讓其他佛土善於提問的菩薩見到這種光明后，發心來到這娑婆世界（意為充滿缺陷和痛苦的世界）。'

這時，世尊接受了網明（菩薩名）菩薩的請求后，就放出光明照耀這三千大千世界，普及十方無量佛土。於是各方無量百千萬億菩薩見到這種光明后，都來到這娑婆世界（意為充滿缺陷和痛苦的世界）。

這時，東方經過七十二恒河沙數佛土，有一個國家名叫清潔，佛號日月光如來（佛名）、應供、正遍知，現在還在那個佛土。有一位菩薩梵天，名叫思益（菩薩名），住在不退轉的境界。見到這種光明后，來到日月光佛（佛名）那裡，頭面頂禮，對佛說：'世尊！我想要前往娑婆世界（意為充滿缺陷和痛苦的世界）釋迦牟尼佛（佛名）那裡，奉見供養，親近請教；那位佛也想要見到我們。' 那位佛告訴他說：'去吧，梵天（菩薩名）！現在正是時候！那個娑婆國（意為充滿缺陷和痛苦的世界）有若干千億位菩薩聚集。

【English Translation】 English version It is named An Yin (meaning peace and seclusion), and the Buddha uses this light to enable beings with excessive desires to cut off lust; also, the light of the Tathagata is named Huan Xi (meaning joy), and the Buddha uses this light to enable beings with excessive anger to cut off hatred; also, the light of the Tathagata is named Zhao Ming (meaning illumination), and the Buddha uses this light to enable beings with excessive ignorance to cut off foolishness; also, the light of the Tathagata is named Bian Xing (meaning universal movement), and the Buddha uses this light to enable beings with equal dispositions to cut off equal divisions of afflictions; also, the light of the Tathagata is named Shi Yi Qie Se (meaning showing all colors), and the Buddha uses this light to enable beings to see the Buddha's body with countless colors. Wang Ming (name of a Bodhisattva), you should know! If the Tathagata were to speak for one kalpa or less than one kalpa, the power and names of this light could not be fully described.'

At that time, the Bodhisattva Wang Ming (name of a Bodhisattva) said to the Buddha: 'It has never happened before. World Honored One! The body of the Tathagata is a treasury of immeasurable and boundless light, and the methods of teaching are also inconceivable. World Honored One! Since the past, I have never heard of the names of this light; according to my understanding of the meaning of what the Buddha said, if there are Bodhisattvas who hear the names of this light and have pure faith, they will all attain such a body of light. World Honored One! I hope that today you will emit the light of universal invitation to Bodhisattvas, so that Bodhisattvas from other Buddha lands who are good at questioning will see this light and resolve to come to this Saha world (meaning world full of flaws and suffering).'

At that time, the World Honored One, having accepted the request of the Bodhisattva Wang Ming (name of a Bodhisattva), immediately emitted light illuminating this three thousand great thousand world, extending to immeasurable Buddha lands in the ten directions. Thereupon, countless hundreds of thousands of millions of Bodhisattvas from all directions, having seen this light, all came to this Saha world (meaning world full of flaws and suffering).

At that time, passing through seventy-two Ganges sands of Buddha lands to the east, there was a country named Qing Jie (meaning pure), and the Buddha was named Ri Yue Guang Ru Lai (name of a Buddha), Worthy of Offerings, Perfectly Enlightened, now present in that Buddha land. There was a Bodhisattva Brahma named Si Yi (name of a Bodhisattva), dwelling in non-retrogression. Having seen this light, he went to the place of the Buddha Ri Yue Guang (name of a Buddha), prostrated his head and face in reverence, and said to the Buddha: 'World Honored One! I wish to go to the Saha world (meaning world full of flaws and suffering) to the place of Shakyamuni Buddha (name of a Buddha), to pay homage and make offerings, to draw near and receive teachings; that Buddha also wishes to see us.' That Buddha said to him: 'Go, Brahma (name of a Bodhisattva)! Now is the right time! In that Saha country (meaning world full of flaws and suffering), there are several thousand billions of Bodhisattvas gathered.'

，汝應以此十法游于彼土。何等為十？于毀於譽，心無增減；聞善聞惡，心無分別；于諸愚智，等以悲心；于上、中、下眾生之類，意常平等；于輕毀供養，心無有二；於他闕失，不見其過；見種種乘，皆是一乘；聞三惡道，亦勿驚畏；于諸菩薩，生如來想；佛出五濁，生希有想。梵天！汝當以此十法游彼世界。」

思益梵天白佛言：「世尊！我不敢於如來前作師子吼，我所能行佛自知之。今當以此十法游彼世界，一心修行。」

爾時日月光佛國有諸菩薩白其佛言：「世尊！我得大利，不生如是惡眾生中。」其佛告言：「善男子，勿作是語！所以者何？若菩薩於此國中百千億劫凈修梵行，不如彼土從旦至食無瞋礙心，其福為勝。」

即時有萬二千菩薩與思益梵天俱共發來，而作是言：「我等亦欲以此十法游彼世界，見釋迦牟尼佛。」於是思益梵天與萬二千菩薩俱于彼佛土忽然不現，譬如壯士屈伸臂頃，到娑婆世界釋迦牟尼佛所，卻住一面。

爾時佛告網明菩薩：「汝見是思益梵天不？」

「唯然！已見。」

「網明當知！思益梵天于諸正問菩薩中為最第一，于諸善分別諸法菩薩中為最第一，于諸說隨宜經意菩薩中為最第一，于諸慈心菩薩中為最第一，于諸悲心菩薩中為最第一，

【現代漢語翻譯】 現代漢語譯本：『你應該用這十種方法在那片土地上游歷。哪十種呢？對於譭謗或讚譽，內心沒有增加或減少；聽到好的或壞的，內心沒有分別；對於愚笨或聰明的，都以同樣的慈悲心對待；對於上、中、下各種眾生，心意常常平等；對於輕視或供養，內心沒有兩種不同的態度；對於他人的缺點，不去看他們的過錯；見到各種不同的乘（yana，交通工具，這裡指不同的修行法門），都認為是一乘（ekayana，唯一乘，指最終的解脫之道）；聽到三惡道（指地獄、餓鬼、畜生）也不要驚慌畏懼；對於諸位菩薩，生起如來（Tathagata，佛的稱號之一）一樣的想法；佛陀出現在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），生起稀有難得的想法。梵天（Brahma，天神名）！你應該用這十種方法遊歷那個世界。』

思益梵天（Vimalakirti Brahma，菩薩名）對佛說：『世尊！我不敢在如來（Tathagata）面前作獅子吼（simhanada，比喻說法無畏），我所能做的事情佛自己知道。現在我將用這十種方法在那片世界遊歷，一心修行。』

這時，日月光佛（Candrasuryapradipa Buddha，佛名）國土中的諸位菩薩對他們的佛說：『世尊！我們得到大利益，沒有出生在那樣惡劣的眾生之中。』他們的佛告訴他們說：『善男子，不要這樣說！為什麼呢？如果菩薩在這個國土中用百千億劫的時間清凈地修習梵行（brahmacarya，清凈的修行），不如在那片土地上從早到中午沒有嗔恨和障礙的心，那樣的福德更為殊勝。』

當時，有一萬二千位菩薩與思益梵天（Vimalakirti Brahma）一起出發，並且這樣說：『我們也想用這十種方法在那片世界遊歷，去見釋迦牟尼佛（Sakyamuni Buddha）。』於是思益梵天與一萬二千位菩薩一起在那片佛土忽然消失不見，就像壯士屈伸手臂的瞬間，到達娑婆世界（Saha world）釋迦牟尼佛（Sakyamuni Buddha）所在的地方，退到一旁站立。

這時，佛告訴網明菩薩（Jalamati Bodhisattva）說：『你看見那位思益梵天（Vimalakirti Brahma）了嗎？』

『是的！已經看見了。』

『網明（Jalamati），你應該知道！思益梵天（Vimalakirti Brahma）在所有正確提問的菩薩中是最第一的，在所有善於分辨諸法的菩薩中是最第一的，在所有善於說隨順經義的菩薩中是最第一的，在所有慈心菩薩中是最第一的，在所有悲心菩薩中是最第一的，

【English Translation】 English version: 『You should travel in that land with these ten dharmas. What are the ten? Regarding defamation or praise, the mind neither increases nor decreases; hearing good or bad, the mind makes no distinctions; towards all foolish or wise beings, [maintain] equal compassion; towards beings of superior, middling, or inferior types, the intention is always equal; regarding contempt or offerings, the mind has no duality; regarding the faults of others, do not see their errors; seeing all kinds of yana (vehicles, referring to different paths of practice), [recognize that] they are all ekayana (one vehicle, referring to the ultimate path to liberation); hearing of the three evil realms (hells, hungry ghosts, animals), do not be alarmed or afraid; towards all Bodhisattvas, generate the thought of Tathagata (one of the titles of the Buddha); when the Buddha appears in the five defilements (the defilements of the age, views, afflictions, beings, and life), generate the thought of rarity. Brahma (name of a deity)! You should travel in that world with these ten dharmas.』

Vimalakirti Brahma (name of a Bodhisattva) said to the Buddha: 『World Honored One! I dare not roar like a lion (simhanada, metaphor for fearless speech of Dharma) before the Tathagata (one of the titles of the Buddha); the Buddha himself knows what I am capable of. Now I will travel in that world with these ten dharmas, practicing with a focused mind.』

At that time, the Bodhisattvas in the Buddha-land of Candrasuryapradipa Buddha (name of a Buddha) said to their Buddha: 『World Honored One! We have obtained great benefit, not being born among such evil beings.』 Their Buddha told them: 『Good men, do not speak like this! Why? If a Bodhisattva in this land practices pure conduct (brahmacarya, pure practice) for hundreds of thousands of millions of kalpas (eons), it is not as good as having a mind without anger or obstruction from dawn until mealtime in that land; that merit is more superior.』

At that time, twelve thousand Bodhisattvas set out together with Vimalakirti Brahma, and said: 『We also wish to travel in that world with these ten dharmas, to see Sakyamuni Buddha (name of the Buddha).』 Thereupon, Vimalakirti Brahma and the twelve thousand Bodhisattvas suddenly disappeared from that Buddha-land, and in the time it takes for a strong man to bend and stretch his arm, they arrived at the Saha world where Sakyamuni Buddha was, and stood to one side.

At that time, the Buddha said to Jalamati Bodhisattva: 『Do you see that Vimalakirti Brahma?』

『Yes! I have seen him.』

『Jalamati, you should know! Vimalakirti Brahma is the foremost among all Bodhisattvas who ask correct questions, the foremost among all Bodhisattvas who are skilled in distinguishing dharmas, the foremost among all Bodhisattvas who are skilled in speaking according to the meaning of the sutras, the foremost among all Bodhisattvas with loving-kindness, the foremost among all Bodhisattvas with compassion,

于諸喜心菩薩中為最第一，于諸舍心菩薩中為最第一，于諸軟語菩薩中為最第一，于諸不瞋礙菩薩中為最第一，于諸先意問訊菩薩中為最第一，于諸決疑菩薩中為最第一。」

爾時思益梵天與萬二千菩薩俱，頭面禮佛足，右繞三匝，合掌向佛，以偈贊曰：

「世尊大名稱，　　普聞於十方， 　所在諸如來，　　無不稱歎者。 　有諸餘凈國，　　無三惡道名， 　舍如是妙土，　　慈悲故生此。 　佛智無減少，　　與諸如來等， 　以大慈本願，　　處斯穢惡土。 　若人于凈國，　　持戒滿一劫， 　此土須臾間，　　行慈為最勝。 　若人於此土，　　起身口意罪， 　應墮三惡道，　　現世受得除。 　生此土菩薩，　　不應懷憂怖， 　設有惡道罪，　　頭痛即得除。 　此土諸菩薩，　　若能守護法， 　世世所生處，　　不失於正念。 　若人慾斷縛，　　滅煩惱業罪， 　於此土護法，　　增益一切智。 　凈土多億劫，　　受持法解說， 　於此娑婆界，　　從旦至食勝。 　我見喜樂國，　　及見安樂土， 　此中無苦惱，　　亦無苦惱名。 　于彼作功德，　　未足以為奇， 　於此煩惱處，　　能忍不可事， 　亦教他此法，　　其福為最勝。 　我禮無上尊，　　大悲救苦者，

【現代漢語翻譯】 現代漢語譯本： 『在所有歡喜的菩薩中，（他是）最第一；在所有佈施的菩薩中，（他是）最第一；在所有言語柔和的菩薩中，（他是）最第一；在所有不瞋恚阻礙的菩薩中，（他是）最第一；在所有先主動問候的菩薩中，（他是）最第一；在所有決斷疑惑的菩薩中，（他是）最第一。』

這時，思益梵天（Susiddhi Brahma）與一萬二千位菩薩一起，以頭面頂禮佛足，向右繞佛三圈，合掌面向佛，用偈頌讚嘆道：

『世尊您有偉大的名聲，普遍傳揚於十方世界， 無論在哪裡的如來，沒有不稱讚您的。 有些清凈的佛國，沒有三惡道的名稱， （您）捨棄那樣美好的國土，因為慈悲的緣故而降生於此。 佛的智慧沒有絲毫減少，與諸位如來相等， 以大慈悲的根本誓願，安住在這污穢罪惡的國土。 如果有人在清凈的佛國，持守戒律滿一個劫（kalpa）， 不如在此土極短的時間內，行慈悲（的行為）最為殊勝。 如果有人在此土，起身口意所造的罪業， 本應墮入三惡道，（但）在現世就能得到消除。 生於此土的菩薩，不應該心懷憂愁和怖畏， 即使有墮入惡道的罪業，（也能）因頭痛而立即消除。 此土的諸位菩薩，如果能夠守護佛法， 世世代代所出生的地方，都不會失去正念。 如果有人想要斷除束縛，滅除煩惱業障罪業， 在此土護持佛法，就能增益一切智慧。 在清凈的佛土經歷多億劫，受持佛法併爲人解說， 不如在這娑婆世界（Saha world），從早晨到中午的時間（所作的功德）殊勝。 我看見喜樂國，以及看見安樂土， 那些地方沒有痛苦煩惱，也沒有痛苦煩惱的名稱。 在那些地方作功德，還不足以感到驚奇， 在這充滿煩惱的地方，能夠忍受不可忍受的事情， 並且教導他人這種法門，他的福報才是最殊勝的。 我禮敬無上的世尊，以大悲心救度眾生脫離苦難的人，

【English Translation】 English version: 『Among all joyful Bodhisattvas, (he is) the foremost; among all generous Bodhisattvas, (he is) the foremost; among all Bodhisattvas with gentle speech, (he is) the foremost; among all Bodhisattvas without anger or obstruction, (he is) the foremost; among all Bodhisattvas who take the initiative to greet others, (he is) the foremost; among all Bodhisattvas who resolve doubts, (he is) the foremost.』

At that time, Susiddhi Brahma (思益梵天) , together with twelve thousand Bodhisattvas, bowed with their heads and faces to the Buddha's feet, circumambulated the Buddha three times to the right, and, with palms joined, faced the Buddha and praised him in verse:

『World Honored One, your great name is universally heard in the ten directions, Wherever there are Tathagatas, none do not praise you. There are pure lands that do not have the names of the three evil paths, (You) abandon such wonderful lands and are born here out of compassion. The Buddha's wisdom is not diminished, equal to all the Tathagatas, With the fundamental vow of great compassion, you dwell in this defiled and evil land. If someone in a pure land upholds the precepts for a full kalpa (劫), It is most superior to practice compassion for a short time in this land. If someone in this land commits sins of body, speech, and mind, They should fall into the three evil paths, (but) they can be eliminated in this life. Bodhisattvas born in this land should not harbor worry or fear, Even if there are sins that would lead to the evil paths, (they) can be immediately eliminated by a headache. If the Bodhisattvas of this land can protect the Dharma, In every place they are born in lifetimes, they will not lose right mindfulness. If someone wants to cut off bonds, extinguish afflictions, karma, and sins, Protecting the Dharma in this land will increase all wisdom. In pure lands, for many billions of kalpas, upholding the Dharma and explaining it to others, Is not as superior as (the merit gained) from morning to mealtime in this Saha world (娑婆世界). I have seen the Land of Joy and the Land of Bliss, Those places have no suffering or affliction, nor even the name of suffering or affliction. Making merit in those places is not enough to be surprised, In this place full of afflictions, being able to endure the unendurable, And teaching others this Dharma, their blessings are the most superior. I bow to the unsurpassed World Honored One, the one who saves beings from suffering with great compassion,』

能為惡眾生，　　說法為甚難。 　佛集無量眾，　　十方世界中， 　名聞諸菩薩，　　聽法無厭足。 　佛集十方界，　　名聞諸菩薩， 　聽法無厭足，　　如海吞眾流。 　為如是等人，　　廣說于佛道， 　釋梵四天王，　　諸天龍神等， 　皆集欲求法，　　隨所信樂說。 　比丘比丘尼，　　及清信士女， 　是四眾普集，　　愿時為演說。 　有樂佛乘者，　　及緣覺聲聞， 　佛知其深心，　　悉皆為斷疑。 　不斷佛種者，　　能出生三寶， 　為是諸菩薩，　　我今請法王。 　名稱普流佈，　　十方菩薩聞， 　皆悉共來集，　　為說無上道。 　此無上大法，　　二乘所不及， 　我等信力故，　　得入如是法， 　不可思議慧，　　非我等所及。 　佛雖無疲倦，　　而我有所請， 　悔過於世尊，　　愿說菩提道。」

四法品第二

爾時思益梵天說此偈已，白佛言：「世尊！何謂菩薩其心堅固而無疲倦？何謂菩薩所言決定而不中悔？何謂菩薩增長善根？何謂菩薩無所恐畏威儀不動？何謂菩薩成就白法？何謂菩薩善知從一地至一地？何謂菩薩于眾生中善知方便？何謂菩薩善化眾生？何謂菩薩世世不失菩提之心？何謂菩薩能一其心而無雜行？何謂菩薩善求法寶？何謂菩薩

【現代漢語翻譯】 現代漢語譯本 能為作惡的眾生說法，是非常困難的。 佛陀聚集了無量的聽眾，從十方世界而來， 他們是名聲遠揚的諸位菩薩（Bodhisattva，指追求覺悟的修行者），聽聞佛法永不滿足。 佛陀聚集了十方世界的，名聲遠揚的諸位菩薩， 他們聽聞佛法永不滿足，就像大海吞納眾多的河流。 爲了這些菩薩，廣泛地宣說成佛之道， 釋提桓因（Śakra devānām indra，佛教的護法神）、梵天（Brahmā，印度教的創世神）和四大天王（Four Heavenly Kings，佛教的護法神），以及諸天、龍神等等， 都聚集在一起想要聽聞佛法，佛陀隨順他們各自的信仰和喜好而說法。 比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾），以及清信士（upāsaka，在家男居士）、清信女（upāsikā，在家女居士）， 這四眾弟子普遍聚集，希望佛陀能適時地為他們演說佛法。 對於那些喜歡佛乘（Buddha-yāna，成佛的教法）的人，以及緣覺（Pratyekabuddha，獨自悟道的修行者）和聲聞（Śrāvaka，聽聞佛法而證悟的修行者）， 佛陀瞭解他們內心的想法，都為他們斷除疑惑。 不中斷佛種（Buddha-bīja，成佛的種子）的人，能出生三寶（Tri-ratna，佛、法、僧）， 爲了這些菩薩，我現在祈請法王（Dharma-rāja，指佛陀）。 佛陀的名稱普遍流佈，十方菩薩聽聞， 都一起前來聚集，爲了聽聞無上道（Anuttara-mārga，最高的修行道路）。 這無上的大法，是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所不能及的， 我們因為信心的力量，才能進入這樣的佛法， 這不可思議的智慧，不是我們所能達到的。 佛陀雖然沒有疲倦，但我還是有所請求， 向世尊懺悔過去的罪過，希望佛陀宣說菩提道（Bodhi-mārga，覺悟之道）。'

四法品第二

這時，思益梵天（Sumati-brahmā，一位梵天）說完這首偈頌后，對佛陀說：'世尊！什麼叫做菩薩的心堅固而沒有疲倦？什麼叫做菩薩所說的話堅定不移而不後悔？什麼叫做菩薩增長善根？什麼叫做菩薩沒有恐懼、威儀不動搖？什麼叫做菩薩成就清凈之法？什麼叫做菩薩善於瞭解從一個地到另一個地？什麼叫做菩薩在眾生中善於運用方便法門？什麼叫做菩薩善於教化眾生？什麼叫做菩薩世世代代不失去菩提之心？什麼叫做菩薩能夠一心不亂而沒有雜亂的行為？什麼叫做菩薩善於尋求法寶？什麼叫做菩薩？'

【English Translation】 English version It is very difficult to preach the Dharma to evil beings. The Buddha gathered a countless assembly, from the ten directions, Renowned Bodhisattvas (Bodhisattva, beings who seek enlightenment) who never tire of hearing the Dharma. The Buddha gathered renowned Bodhisattvas from the ten directions, Who never tire of hearing the Dharma, like the ocean swallowing all streams. For such beings, he extensively expounds the Buddha-path, Śakra devānām indra (Śakra devānām indra, a protector deity in Buddhism), Brahmā (Brahmā, the creator god in Hinduism), the Four Heavenly Kings (Four Heavenly Kings, protector deities in Buddhism), And gods, dragons, and spirits, all gather desiring the Dharma, and he preaches according to their beliefs and inclinations. Bhikkhus (bhikṣu, ordained monks), bhikkhunis (bhikṣuṇī, ordained nuns), and laymen (upāsaka, male lay devotees), and laywomen (upāsikā, female lay devotees), These four assemblies gather universally, hoping that the Buddha will expound the Dharma at the opportune time. For those who delight in the Buddha-yāna (Buddha-yāna, the path to Buddhahood), and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) and Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Dharma), The Buddha knows their deepest thoughts, and dispels all their doubts. Those who do not cut off the Buddha-bīja (Buddha-bīja, the seed of Buddhahood), can give rise to the Three Jewels (Tri-ratna, Buddha, Dharma, Sangha), For these Bodhisattvas, I now request the Dharma-rāja (Dharma-rāja, the Buddha). The Buddha's name is universally spread, and Bodhisattvas from the ten directions hear of it, And all gather together, to hear the unsurpassed path (Anuttara-mārga, the highest path). This unsurpassed great Dharma, is beyond the reach of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), We, through the power of faith, are able to enter such a Dharma, This inconceivable wisdom, is beyond our reach. Although the Buddha is without weariness, I still have a request, I repent my past transgressions before the World-Honored One, and hope that the Buddha will expound the Bodhi-mārga (Bodhi-mārga, the path to enlightenment).'

Chapter Two: The Four Dharmas

At that time, Sumati-brahmā (Sumati-brahmā, a Brahma) having spoken these verses, said to the Buddha: 'World-Honored One! What is meant by a Bodhisattva's mind being firm and without weariness? What is meant by a Bodhisattva's words being resolute and without regret? What is meant by a Bodhisattva increasing good roots? What is meant by a Bodhisattva being without fear and with unwavering demeanor? What is meant by a Bodhisattva accomplishing pure Dharmas? What is meant by a Bodhisattva being skilled in knowing how to go from one ground to another? What is meant by a Bodhisattva being skilled in expedient means among beings? What is meant by a Bodhisattva being skilled in transforming beings? What is meant by a Bodhisattva not losing the mind of Bodhi in lifetime after lifetime? What is meant by a Bodhisattva being able to be single-minded and without mixed practices? What is meant by a Bodhisattva being skilled in seeking Dharma treasures? What is meant by a Bodhisattva?'

善出毀禁之罪？何謂菩薩善障煩惱？何謂菩薩善入諸大眾？何謂菩薩善開法施？何謂菩薩得先因力不失善根？何謂菩薩不由他教而能自行六波羅蜜？何謂菩薩能轉舍禪定還生欲界？何謂菩薩于諸佛法得不退轉？何謂菩薩不斷佛種？」

爾時世尊贊思益梵天：「善哉，善哉！能問如來如此之事。汝今諦聽，善思念之！」

「唯然，世尊！愿樂欲聞。」

佛告思益梵天：「菩薩有四法，堅固其心而不疲倦。何等四？一者，于諸眾生起大悲心；二者，精進不懈；三者，信解生死如夢；四者，正思量佛之智慧。菩薩有此四法，堅固其心而不疲倦。

「梵天！菩薩有四法，所言決定而不中悔。何等四？一者，決定說諸法無我；二者，決定說諸生處無可樂者；三者，決定常贊大乘；四者，決定說罪福業不失。是為四。

「梵天！菩薩有四法增長善根。何等為四？一者，持戒；二者，多聞；三者，佈施；四者，出家。是為四。

「梵天！菩薩有四法，無所恐畏、威儀不轉。何等四？一者，失利；二者，惡名；三者，毀辱；四者，苦惱。是為四。

「梵天！菩薩有四法，成就白法。何等四？一者，教人令信罪福；二者，佈施不求果報；三者，守護正法；四者，以智慧教諸菩薩。是為四。

【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩善於避免觸犯戒律的罪過？什麼是菩薩善於阻擋煩惱？什麼是菩薩善於進入各種大眾場合？什麼是菩薩善於開啟佛法的佈施？什麼是菩薩因為過去的原因而有力量不失去善根？什麼是菩薩不依靠他人的教導而能夠自己實行六波羅蜜（六度，six perfections）？什麼是菩薩能夠放棄禪定而轉生到慾望界？什麼是菩薩對於諸佛的佛法得到不退轉？什麼是菩薩不斷絕佛的種子？」

這時，世尊讚歎思益梵天（Susiddhi Brahma）說：「好啊，好啊！能夠問如來（Tathagata）這樣的事情。你現在仔細聽，好好思考！」

「是的，世尊！我非常樂意聽聞。」

佛告訴思益梵天：「菩薩有四種方法，可以堅定他們的心而不疲倦。是哪四種呢？第一，對於所有眾生生起大悲心；第二，精進不懈怠；第三，相信和理解生死就像夢一樣；第四，正確地思考佛的智慧。菩薩有這四種方法，可以堅定他們的心而不疲倦。

「梵天（Brahma）！菩薩有四種方法，所說的話是確定的，不會後悔。是哪四種呢？第一，確定地說諸法無我；第二，確定地說所有出生的處所都沒有值得快樂的；第三，確定地經常讚歎大乘（Mahayana）；第四，確定地說罪業和福業不會消失。這就是四種。

「梵天（Brahma）！菩薩有四種方法可以增長善根。哪四種呢？第一，持戒；第二，多聞；第三，佈施；第四，出家。這就是四種。

「梵天（Brahma）！菩薩有四種方法，不會感到恐懼，威儀也不會改變。哪四種呢？第一，失去利益；第二，惡名；第三，譭謗侮辱；第四，痛苦煩惱。這就是四種。

「梵天（Brahma）！菩薩有四種方法，可以成就清凈的法。哪四種呢？第一，教導人們相信罪業和福報；第二，佈施不求回報；第三，守護正法；第四，用智慧教導各位菩薩。這就是四種。

【English Translation】 English version: What does it mean for a Bodhisattva to be skilled in avoiding the transgressions that violate precepts? What does it mean for a Bodhisattva to be skilled in obstructing afflictions? What does it mean for a Bodhisattva to be skilled in entering various assemblies? What does it mean for a Bodhisattva to be skilled in initiating the giving of Dharma? What does it mean for a Bodhisattva to possess the power of past causes, not losing their roots of goodness? What does it mean for a Bodhisattva to be able to practice the Six Paramitas (six perfections) independently, without being taught by others? What does it mean for a Bodhisattva to be able to relinquish meditative absorption and be reborn in the desire realm? What does it mean for a Bodhisattva to attain non-retrogression in the Buddhadharma? What does it mean for a Bodhisattva to not sever the lineage of the Buddha?'

At that time, the World Honored One praised Susiddhi Brahma (思益梵天): 'Excellent, excellent! You are able to ask the Tathagata (如來) about such matters. Now listen attentively and contemplate well!'

'Yes, World Honored One! I am eager to hear.'

The Buddha told Susiddhi Brahma (思益梵天): 'A Bodhisattva has four qualities that strengthen their mind and prevent weariness. What are the four? First, to generate great compassion for all beings; second, to be diligent and unremitting; third, to believe and understand that birth and death are like a dream; fourth, to correctly contemplate the wisdom of the Buddha. A Bodhisattva has these four qualities that strengthen their mind and prevent weariness.'

'Brahma (梵天)! A Bodhisattva has four qualities, their words are decisive and without regret. What are the four? First, to decisively say that all dharmas are without self; second, to decisively say that all places of birth are without joy; third, to decisively and constantly praise the Mahayana (大乘); fourth, to decisively say that karmic actions of sin and merit are not lost. These are the four.'

'Brahma (梵天)! A Bodhisattva has four qualities that increase roots of goodness. What are the four? First, upholding precepts; second, extensive learning; third, giving; fourth, renunciation. These are the four.'

'Brahma (梵天)! A Bodhisattva has four qualities, without fear, their demeanor does not change. What are the four? First, loss of gain; second, bad reputation; third, defamation and insult; fourth, suffering and affliction. These are the four.'

'Brahma (梵天)! A Bodhisattva has four qualities that accomplish pure dharmas. What are the four? First, teaching people to believe in sin and merit; second, giving without seeking reward; third, protecting the True Dharma; fourth, teaching all Bodhisattvas with wisdom. These are the four.'

「梵天！菩薩有四法，善知從一地至一地。何等四？一者，久殖善根；二者，離諸過咎；三者，善知方便迴向；四者，勤行精進。是為四。

「梵天！菩薩有四法，善知方便。何等四？一者，順眾生意；二者，於他功德起隨喜心；三者，悔過除罪；四者，勸請諸佛。是為四。

「梵天！菩薩有四法善化眾生。何等四？一者，常求利安眾生；二者，自捨己樂；三者，心和忍辱；四者，除舍憍慢。是為四。

「梵天！菩薩有四法，世世不失菩提之心。何等四？一者，常憶念佛；二者，所作功德常為菩提；三者，親近善知識；四者，稱揚大乘。是為四。

「梵天！菩薩有四法，能一其心而無雜行。何等四？一者，離聲聞心；二者，離辟支佛心；三者，求法無厭；四者，如所聞法廣為人說。是為四。

「梵天！菩薩有四法，善求法寶。何等四？一者，於法中生寶想，以難得故；二者，於法中生藥想，療眾病故；三者，於法中生財利想，以不失故；四者，於法中生滅一切苦想，至涅槃故。是為四。

「梵天！菩薩有四法，善出毀禁之罪。何等四？一者，得無生法忍，以諸法無來故；二者，得無滅忍，以諸法無去故；三者，得因緣忍，知諸法因緣生故；四者，得無住忍，無異心相續故

【現代漢語翻譯】 現代漢語譯本 『梵天（Brahmā）！菩薩有四種方法，能夠很好地知道如何從一個境界到達另一個境界。是哪四種呢？第一，長久以來種植善根；第二，遠離各種過失和罪過；第三，善於瞭解方便法門並進行迴向；第四，勤奮修行精進。這就是四種。 『梵天（Brahmā）！菩薩有四種方法，能夠很好地瞭解方便法門。是哪四種呢？第一，順應眾生的意願；第二，對於他人的功德生起隨喜之心；第三，懺悔過錯，消除罪業；第四，勸請諸佛住世說法。這就是四種。 『梵天（Brahmā）！菩薩有四種方法，能夠很好地教化眾生。是哪四種呢？第一，經常尋求利益和安樂給予眾生；第二，捨棄自己的快樂；第三，心懷平和，忍受屈辱；第四，去除和捨棄驕慢之心。這就是四種。 『梵天（Brahmā）！菩薩有四種方法，能夠世世代代不失去菩提之心。是哪四種呢？第一，經常憶念佛陀；第二，所做的功德經常是爲了證得菩提；第三，親近善知識；第四，稱揚讚歎大乘佛法。這就是四種。 『梵天（Brahmā）！菩薩有四種方法，能夠一心不亂，沒有雜亂的行為。是哪四種呢？第一，遠離聲聞之心；第二，遠離辟支佛之心；第三，對於求法沒有厭倦；第四，像所聽聞的佛法那樣，廣泛地為他人宣說。這就是四種。 『梵天（Brahmā）！菩薩有四種方法，能夠很好地尋求法寶。是哪四種呢？第一，對於佛法產生珍寶的想法，因為佛法難以獲得；第二，對於佛法產生藥物的想法，因為佛法能夠治療各種疾病；第三，對於佛法產生財富利益的想法，因為佛法不會失去；第四，對於佛法產生滅除一切痛苦的想法，因為佛法能夠到達涅槃。這就是四種。 『梵天（Brahmā）！菩薩有四種方法，能夠很好地消除毀犯戒律的罪過。是哪四種呢？第一，獲得無生法忍，因為諸法沒有來處；第二，獲得無滅忍，因為諸法沒有去處；第三，獲得因緣忍，知道諸法是因緣和合而生；第四，獲得無住忍，沒有異樣的心念相續不斷。

【English Translation】 English version 『Brahmā! A Bodhisattva has four qualities by which he is skilled in knowing how to go from one ground to another. What are the four? First, he has long cultivated roots of goodness; second, he is free from all faults and transgressions; third, he is skilled in knowing expedient means and dedicating merit; fourth, he diligently practices vigor. These are the four. 『Brahmā! A Bodhisattva has four qualities by which he is skilled in expedient means. What are the four? First, he accords with the intentions of sentient beings; second, he gives rise to joy at the merits of others; third, he repents of transgressions and eliminates offenses; fourth, he entreats the Buddhas to remain in the world and turn the Dharma wheel. These are the four. 『Brahmā! A Bodhisattva has four qualities by which he is skilled in transforming sentient beings. What are the four? First, he constantly seeks to benefit and bring peace to sentient beings; second, he renounces his own happiness; third, he is patient and endures humiliation with a peaceful mind; fourth, he removes and abandons arrogance and pride. These are the four. 『Brahmā! A Bodhisattva has four qualities by which he will not lose the mind of Bodhi in life after life. What are the four? First, he constantly recollects the Buddha; second, the merits he performs are always for the sake of Bodhi; third, he draws near to good spiritual friends; fourth, he praises and extols the Mahāyāna. These are the four. 『Brahmā! A Bodhisattva has four qualities by which he can unify his mind and have no mixed practices. What are the four? First, he abandons the mind of a Śrāvaka; second, he abandons the mind of a Pratyekabuddha; third, he is never satiated with seeking the Dharma; fourth, he widely proclaims the Dharma to others as he has heard it. These are the four. 『Brahmā! A Bodhisattva has four qualities by which he is skilled in seeking the treasure of the Dharma. What are the four? First, he generates the thought of treasure towards the Dharma, because it is difficult to obtain; second, he generates the thought of medicine towards the Dharma, because it can cure all illnesses; third, he generates the thought of wealth and benefit towards the Dharma, because it is not lost; fourth, he generates the thought of extinguishing all suffering towards the Dharma, because it leads to Nirvāṇa. These are the four. 『Brahmā! A Bodhisattva has four qualities by which he is skilled in expiating the offenses of violating precepts. What are the four? First, he obtains the forbearance of non-origination, because all dharmas have no coming; second, he obtains the forbearance of non-cessation, because all dharmas have no going; third, he obtains the forbearance of dependent origination, knowing that all dharmas arise from causes and conditions; fourth, he obtains the forbearance of non-abiding, without different thoughts arising in succession.

。是為四。

「梵天！菩薩有四法，善障煩惱。何等四？一者，正憶念；二者，障諸根；三者，得善法力；四者，獨處遠離。是為四。

「梵天！菩薩有四法，善入諸大眾。何等四？一者，求法，不求勝；二者，恭敬，心無憍慢；三者，惟求法利，不自顯現；四者，教人善法，不求名利。是為四。

「梵天！菩薩有四法，善開法施。何等四？一者，守護於法；二者，自益智慧亦益他人；三者，行善人法；四者，示人垢凈。是為四。

「梵天！菩薩有四法得先因力不失善根，何等四？一者，見他人闕不以為過；二者，于瞋怒人常修慈心；三者，常說諸法因緣；四者，常念菩提。是為四。

「梵天！菩薩有四法，不由他教而能自行六波羅蜜。何等四？一者，以施導人；二者，不說他人毀禁之罪；三者，善知攝法，教化眾生；四者，解達深法。是為四。

「梵天！菩薩有四法，能轉舍禪定，還生欲界。何等四？一者，其心柔軟；二者，得諸根力；三者，不捨一切眾生；四者，善修智慧方便之力。是為四。

「梵天！菩薩有四法，于諸佛法得不退轉。何等四？一者，受無量生死；二者，供養無量諸佛；三者，修行無量慈心；四者，信解無量佛慧。是為四。

「梵天！菩薩有

【現代漢語翻譯】 現代漢語譯本 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，能夠很好地阻礙煩惱。是哪四種呢？第一，正確的憶念；第二，防護諸根；第三，獲得善法的力量；第四，獨自居住遠離喧囂。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，能夠很好地進入各種大眾場合。是哪四種呢？第一，尋求佛法，不求勝過他人；第二，恭敬他人，內心沒有驕慢；第三，只求佛法利益，不自我顯現；第四，教導他人善法，不求名利。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，能夠很好地開展法佈施。是哪四種呢？第一，守護佛法；第二，自己增長智慧也幫助他人增長智慧；第三，行持善人的行為；第四，向人們展示垢與凈的道理。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，能夠憑藉先前的因緣力量而不失去善根。是哪四種呢？第一，看到他人缺點不認為是過錯；第二，對於嗔怒的人常常修習慈悲心；第三，常常講述諸法的因緣；第四，常常憶念菩提（bodhi，覺悟）。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，不需要他人教導就能夠自己修行六波羅蜜（ṣaṭ-pāramitā，六度）。是哪四種呢？第一，用佈施引導他人；第二，不說他人毀犯戒律的罪過；第三，善於瞭解攝受佛法，教化眾生；第四，理解通達深奧的佛法。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，能夠轉化捨棄禪定，還生到欲界。是哪四種呢？第一，內心柔軟；第二，獲得諸根的力量；第三，不捨棄一切眾生；第四，善於修習智慧方便的力量。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有四種方法，在諸佛的佛法中得到不退轉。是哪四種呢？第一，承受無量的生死；第二，供養無量的諸佛；第三，修行無量的慈悲心；第四，信解無量的佛陀智慧。這就是四種。 「梵天（Brahmā，印度教的創造神）！菩薩有

【English Translation】 English version 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that effectively obstruct afflictions. What are the four? First, right mindfulness; second, guarding the senses; third, obtaining the power of wholesome qualities; fourth, dwelling alone in seclusion. These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to skillfully enter various assemblies. What are the four? First, seeking the Dharma, not seeking to surpass others; second, being respectful, without arrogance in the mind; third, seeking only the benefit of the Dharma, not displaying oneself; fourth, teaching others wholesome qualities, not seeking fame or profit. These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to skillfully open the giving of the Dharma. What are the four? First, protecting the Dharma; second, increasing one's own wisdom and also benefiting others; third, practicing the conduct of virtuous people; fourth, showing people the principles of defilement and purity. These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that allow them to not lose their roots of goodness due to the power of prior causes. What are the four? First, seeing the faults of others without considering them transgressions; second, constantly cultivating loving-kindness towards angry people; third, constantly speaking of the causes and conditions of all dharmas; fourth, constantly contemplating bodhi (enlightenment). These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to practice the six pāramitās (ṣaṭ-pāramitā, six perfections) on their own, without being taught by others. What are the four? First, guiding others with generosity; second, not speaking of the faults of others who have violated precepts; third, being skilled in understanding and embracing the Dharma, and teaching sentient beings; fourth, understanding and penetrating profound dharmas. These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to transform and relinquish samādhi (meditative absorption), and be reborn in the desire realm. What are the four? First, having a gentle mind; second, obtaining the power of the senses; third, not abandoning all sentient beings; fourth, being skilled in cultivating the power of wisdom and skillful means. These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to attain non-retrogression in the Buddhas' Dharma. What are the four? First, enduring immeasurable births and deaths; second, making offerings to immeasurable Buddhas; third, cultivating immeasurable loving-kindness; fourth, having faith and understanding in the immeasurable wisdom of the Buddhas. These are the four. 『Brahmā (the creator god in Hinduism)! A Bodhisattva has

四法，不斷佛種。何等四？一者，不退本願；二者，言必施行；三者，大欲精進；四者，深心行於佛道。是為菩薩有四法不斷佛種。」

說是諸四法時，二萬二千天及人皆發阿耨多羅三藐三菩提心；五千人得無生法忍。十方諸來菩薩供養于佛，所散天花周遍三千大千世界，積至於膝。

分別品第三(丹本菩薩正問品第三)

爾時網明菩薩問思益梵天言：「佛說：『汝于正問菩薩中為最第一。』何謂菩薩所問為正問耶？」

梵天言：「網明！若菩薩以彼、我問，名為邪問；分別法問，名為邪問。若無彼、我問，名為正問；不分別法問，名為正問。

「又，網明！以生故問，名為邪問；以滅故問，名為邪問；以住故問，名為邪問。若不以生故問、不以滅故問、不以住故問，名為正問。

「又，網明！若菩薩為垢故問，名為邪問；為凈故問，名為邪問；為生死故問，名為邪問；為出生死故問，名為邪問；為涅槃故問，名為邪問。若不為垢、凈故問，不為生死、出生死故問，不為涅槃故問，名為正問。所以者何？法位中無垢、無凈、無生無死、無涅槃。

「又，網明！若菩薩為見故問、為斷故問、為證故問、為修故問、為得故問、為果故問，名為邪問。若無見、無斷、無證、無修

【現代漢語翻譯】 現代漢語譯本： 有四種法，可以使佛種不斷絕。是哪四種呢？第一，不退失最初的發願（本願）；第二，說話一定實踐（言必施行）；第三，以極大的願望而精進（大欲精進）；第四，以深刻的心行於佛道（深心行於佛道）。這就是菩薩擁有的四種不斷絕佛種的方法。

當佛陀宣說這四種法的時候，兩萬兩千天人和人類都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；五千人證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。十方前來的菩薩們供養佛陀，所散的天花遍佈三千大千世界，堆積到膝蓋的高度。

《分別品》第三（丹本《菩薩正問品》第三）

這時，網明菩薩（Jalamati Bodhisattva）問思益梵天（Sumati Brahma）說：『佛陀說：「你在正問菩薩中是最第一的。」什麼是菩薩所問的才算是正問呢？』

梵天說：『網明！如果菩薩以「彼」、「我」來提問，就叫做邪問；如果分別諸法來提問，就叫做邪問。如果沒有「彼」、「我」的提問，就叫做正問；如果不分別諸法來提問，就叫做正問。

『又，網明！如果因為生而提問，就叫做邪問；因為滅而提問，就叫做邪問；因為住而提問，就叫做邪問。如果不因為生而提問、不因為滅而提問、不因為住而提問，就叫做正問。

『又，網明！如果菩薩因為垢（klesha，煩惱）而提問，就叫做邪問；因為凈（vishuddhi，清凈）而提問，就叫做邪問；因為生死（samsara，輪迴）而提問，就叫做邪問；爲了脫離生死而提問，就叫做邪問；爲了涅槃（nirvana，寂滅）而提問，就叫做邪問。如果不因為垢和凈而提問，不因為生死和脫離生死而提問，不因為涅槃而提問，就叫做正問。為什麼呢？因為在法的實相中，沒有垢、沒有凈、沒有生沒有死、沒有涅槃。

『又，網明！如果菩薩爲了見（drsti，見解）而提問、爲了斷（prahana，斷除）而提問、爲了證（saksat-kriya，證悟）而提問、爲了修（bhavana，修行）而提問、爲了得（prapti，獲得）而提問、爲了果（phala，果報）而提問，就叫做邪問。如果沒有見、沒有斷、沒有證、沒有修

【English Translation】 English version: There are four dharmas that prevent the extinction of the Buddha-seed. What are the four? First, not retreating from the original vow (Bodhicitta); second, always practicing what one says (言必施行); third, diligently striving with great desire (大欲精進); fourth, deeply engaging in the Buddha-path (深心行於佛道). These are the four dharmas that a Bodhisattva possesses to prevent the extinction of the Buddha-seed.

When the Buddha spoke of these four dharmas, twenty-two thousand gods and humans all aroused the mind of anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment); five thousand people attained the kshanti of non-origination of dharmas (anutpattika-dharma-ksanti, 無生法忍). Bodhisattvas from the ten directions made offerings to the Buddha, and the heavenly flowers they scattered covered the three thousand great thousand worlds, piling up to the knees.

Chapter Three: Discrimination (丹本菩薩正問品第三)

At that time, Jalamati Bodhisattva (網明菩薩) asked Sumati Brahma (思益梵天), 'The Buddha said, "You are the foremost among Bodhisattvas who ask correct questions." What is considered a correct question asked by a Bodhisattva?'

Brahma said, 'Jalamati! If a Bodhisattva asks questions based on "that" and "self," it is called a wrong question; if one asks questions by discriminating dharmas, it is called a wrong question. If there is no question based on "that" and "self," it is called a correct question; if one does not ask questions by discriminating dharmas, it is called a correct question.'

'Furthermore, Jalamati! If one asks because of arising, it is called a wrong question; if one asks because of ceasing, it is called a wrong question; if one asks because of abiding, it is called a wrong question. If one does not ask because of arising, does not ask because of ceasing, does not ask because of abiding, it is called a correct question.'

'Furthermore, Jalamati! If a Bodhisattva asks because of defilement (klesha, 垢), it is called a wrong question; if one asks because of purity (vishuddhi, 凈), it is called a wrong question; if one asks because of samsara (生死), it is called a wrong question; if one asks to escape from samsara, it is called a wrong question; if one asks because of nirvana (涅槃), it is called a wrong question. If one does not ask because of defilement and purity, does not ask because of samsara and escaping from samsara, does not ask because of nirvana, it is called a correct question. Why? Because in the true nature of dharma, there is no defilement, no purity, no birth, no death, no nirvana.'

'Furthermore, Jalamati! If a Bodhisattva asks for the sake of view (drsti, 見), asks for the sake of cessation (prahana, 斷), asks for the sake of realization (saksat-kriya, 證), asks for the sake of cultivation (bhavana, 修), asks for the sake of attainment (prapti, 得), asks for the sake of result (phala, 果), it is called a wrong question. If there is no view, no cessation, no realization, no cultivation

、無得、無果故問，名為正問。

「又，網明！是善、是不善，名為邪問；是世間法、是出世間法，是罪法、是無罪法，是有漏法、是無漏法，是有為法、是無為法，如是等二法，隨所依而問者，名為邪問。若不見二、不見不二問，名為正問。

「又，網明！若菩薩分別佛問，名為邪問；分別法、分別僧、分別眾生、分別佛國、分別諸乘問，名為邪問。若於法不作一、異問者，名為正問。

「又，網明！一切法正，一切法邪。」

網明言：「梵天！何謂一切法正，一切法邪？」

梵天言：「于諸法性無心故，一切法名為正；若於無心法中，以心分別觀者，一切法名為邪。一切法離相名為正；若不信解達是離相，是即分別諸法。若分別諸法，則入增上慢，隨所分別，皆名為邪。」

網明言：「何謂為諸法正性？」

梵天言：「諸法離自性、離欲際，是名正性。」

網明言：「少有能解如是正性。」

梵天言：「是正性不一不多。網明！若有善男子、善女人能如是知諸法正性，若已知、若今知、若當知，是人無有法已得、無有法今得、無有法當得。所以者何？佛說無得、無分別，名為所作已辦相；若人聞是諸法正性，勤行精進，是名如說修行，不從一地至一地。

【現代漢語翻譯】 現代漢語譯本：沒有獲得、沒有結果而提問，這叫做正問。

『還有，網明（Net Light，菩薩名）！什麼是善、什麼是不善，這叫做邪問；什麼是世間法、什麼是出世間法，什麼是罪法、什麼是無罪法，什麼是有漏法、什麼是無漏法，什麼是有為法、什麼是無為法，像這樣對立的兩種法，隨著所依據的立場而提問的，叫做邪問。如果既不執著於二元對立，也不執著于非二元對立而提問，這叫做正問。』

『還有，網明！如果菩薩分別佛（Buddha，覺悟者）而提問，這叫做邪問；分別法（Dharma，佛法）、分別僧（Sangha，僧團）、分別眾生（Sentient beings，有情生命）、分別佛國（Buddha-land，佛的國土）、分別諸乘（Various vehicles，各種乘法）而提問，這叫做邪問。如果對於法不作同一或差異的提問，這叫做正問。』

『還有，網明！一切法都是正，一切法都是邪。』

網明問：『梵天（Brahma，天神名）！什麼叫做一切法都是正，一切法都是邪？』

梵天說：『對於諸法的自性沒有分別心，一切法就叫做正；如果在沒有分別心的法中，用心去分別觀察，一切法就叫做邪。一切法遠離相狀就叫做正；如果不相信和理解達到這種離相的境界，那就是在分別諸法。如果分別諸法，就會陷入增上慢，隨著所分別的，都叫做邪。』

網明問：『什麼叫做諸法的正性？』

梵天說：『諸法遠離自性、遠離慾望的邊際，這就叫做正性。』

網明說：『很少有人能夠理解這樣的正性。』

梵天說：『這正性既不是單一也不是眾多。網明！如果有善男子、善女人能夠這樣知道諸法的正性，無論是已經知道、現在知道、還是將來知道，這個人都沒有已經得到的法、沒有現在得到的法、也沒有將來得到的法。為什麼呢？佛說沒有獲得、沒有分別，叫做所作已辦的相；如果有人聽聞這些諸法的正性，勤奮修行，這就叫做如說修行，不是從一個地到另一個地。』

【English Translation】 English version: Asking without attainment or result is called a right question.

'Furthermore, Net Light (a Bodhisattva's name)! Asking about what is good and what is not good is called a wrong question; asking about what is worldly Dharma (teachings), what is transcendent Dharma, what is sinful Dharma, what is sinless Dharma, what is Dharma with outflows, what is Dharma without outflows, what is conditioned Dharma, what is unconditioned Dharma—such dualistic Dharmas, asking based on what one relies on, is called a wrong question. If one asks without seeing duality or non-duality, that is called a right question.'

'Furthermore, Net Light! If a Bodhisattva discriminates and asks about the Buddha (the Awakened One), that is called a wrong question; discriminating and asking about the Dharma (teachings), discriminating and asking about the Sangha (community), discriminating and asking about sentient beings, discriminating and asking about Buddha-lands (Buddha's realm), discriminating and asking about the various vehicles (paths to enlightenment), that is called a wrong question. If one does not ask about oneness or difference regarding the Dharma, that is called a right question.'

'Furthermore, Net Light! All Dharmas are right, and all Dharmas are wrong.'

Net Light asked: 'Brahma (a deity's name)! What does it mean that all Dharmas are right and all Dharmas are wrong?'

Brahma said: 'Because there is no mind attached to the nature of all Dharmas, all Dharmas are called right; if, in Dharmas without mind, one uses the mind to discriminate and observe, all Dharmas are called wrong. All Dharmas being free from characteristics is called right; if one does not believe and understand reaching this state of being free from characteristics, that is discriminating Dharmas. If one discriminates Dharmas, one enters increased arrogance; whatever is discriminated is called wrong.'

Net Light asked: 'What is the right nature of all Dharmas?'

Brahma said: 'All Dharmas are free from self-nature and free from the boundary of desire; this is called right nature.'

Net Light said: 'Few can understand such right nature.'

Brahma said: 'This right nature is neither one nor many. Net Light! If a good man or good woman can know the right nature of all Dharmas in this way—whether they have already known, know now, or will know—this person has no Dharma already attained, no Dharma now attained, and no Dharma to be attained. Why? The Buddha said that no attainment and no discrimination is called the characteristic of what has been done; if a person hears the right nature of these Dharmas and diligently practices, this is called practicing according to the teachings, not going from one ground to another.'

若不從一地至一地，是人不在生死、不在涅槃。所以者何？諸佛不得生死、不得涅槃。」

網明言：「佛不為度生死故說法耶？」

梵天言：「佛所示法有度生死耶？」

網明言：「無也。」

梵天言：「以是因緣當知，佛不令眾生出生死、入涅槃，但為度妄想分別生死、涅槃二相者耳！此中實無度生死至涅槃者。所以者何？諸法平等，無有往來、無出生死、無入涅槃。」

爾時世尊贊思益梵天言：「善哉，善哉！說諸法正性，應如汝所說。」說是法時，二千比丘不受諸法，漏盡心得解脫。

佛告梵天：「我不得生死、不得涅槃。如來雖說生死，實無有人往來生死；雖說涅槃，實無有人得滅度者。若有入此法門者，是人非生死相、非滅度相。」

爾時會中五百比丘從坐而起，作是言：「我等空修梵行，今實見有滅度者，而言無有滅度。我等何用修道，求智慧為？」

爾時網明菩薩白佛言：「世尊！若有於法生見，則于其人，佛不出世。世尊！若有決定見涅槃者，是人不度生死。所以者何？涅槃名為除滅諸相，遠離一切動念戲論。世尊！是諸比丘于佛正法出家，而今墮于外道邪見，見涅槃決定相，譬如從麻出油、從酪出酥。世尊！若人于諸法滅相中求涅槃者，我說是

【現代漢語翻譯】 現代漢語譯本：如果不是從一個地方到另一個地方，這個人就不在生死之中，也不在涅槃之中。為什麼呢？諸佛既沒有生死，也沒有涅槃。

網明問道：『佛陀不是爲了度脫生死才說法的嗎？』

思益梵天回答說：『佛陀所說的法，有能度脫生死的嗎？』

網明說：『沒有。』

思益梵天說：『因此應當知道，佛陀不是要讓眾生出生死、入涅槃，只是爲了度脫那些妄想分別生死、涅槃兩種相狀的人罷了！這裡實際上沒有度脫生死到達涅槃的人。為什麼呢？諸法平等，沒有往來，沒有出生死，沒有入涅槃。』

這時，世尊讚歎思益梵天說：『說得好啊，說得好！闡述諸法真實的性質，就應該像你所說的那樣。』在宣說這個法的時候，兩千名比丘因為不再執著于諸法，煩惱斷盡，心得解脫。

佛陀告訴思益梵天：『我既沒有生死，也沒有涅槃。如來雖然說了生死，實際上沒有人往來生死；雖然說了涅槃，實際上沒有人得到滅度。如果有人進入這個法門，這個人既不是生死之相，也不是滅度之相。』

這時，法會中有五百名比丘從座位上站起來，說道：『我們白白地修行梵行，現在確實看到有滅度的人，卻說沒有滅度。我們還用得著修行，求智慧做什麼呢？』

這時，網明菩薩對佛陀說：『世尊！如果有人對法產生固定的見解，那麼對於這個人來說，佛陀就不會出世。世尊！如果有人執著于涅槃的固定見解，這個人就不能度脫生死。為什麼呢？涅槃的含義是消除一切相狀，遠離一切動念和戲論。世尊！這些比丘在佛陀的正法中出家，而現在卻墮入了外道的邪見，認為涅槃是固定不變的，就像從麻中榨出油、從奶酪中提煉出酥油一樣。世尊！如果有人在諸法滅相中尋求涅槃，我說這個人』

【English Translation】 English version: If one does not go from one place to another, that person is neither in birth and death nor in Nirvana (Nirvana: the ultimate goal of Buddhism, liberation from suffering and rebirth). Why is that? The Buddhas neither attain birth and death nor attain Nirvana.

Net-Bright (Net-Bright: a Bodhisattva) said: 'Does the Buddha not teach the Dharma (Dharma: the teachings of the Buddha) for the sake of liberating beings from birth and death?'

Brahma (Brahma: a celestial being) said: 'Does the Dharma shown by the Buddha have the ability to liberate from birth and death?'

Net-Bright said: 'No.'

Brahma said: 'For this reason, you should know that the Buddha does not cause beings to leave birth and death and enter Nirvana, but only liberates those who falsely discriminate between the two aspects of birth and death and Nirvana! In reality, there is no one who is liberated from birth and death to reach Nirvana. Why is that? All dharmas (dharmas: phenomena, elements of existence) are equal, without coming and going, without leaving birth and death, and without entering Nirvana.'

At that time, the World-Honored One (World-Honored One: another name for the Buddha) praised Brahma Thinking-Benefit (Thinking-Benefit: meaning of 思益) saying: 'Excellent, excellent! Explaining the true nature of all dharmas should be as you have said.' When this Dharma was spoken, two thousand Bhikshus (Bhikshus: Buddhist monks) did not cling to any dharmas, their outflows (outflows: defilements, impurities) were exhausted, and their minds were liberated.

The Buddha told Brahma: 'I neither attain birth and death nor attain Nirvana. Although the Tathagata (Tathagata: another name for the Buddha) speaks of birth and death, in reality, no one comes and goes in birth and death; although he speaks of Nirvana, in reality, no one attains extinction. If someone enters this Dharma gate, that person is neither a characteristic of birth and death nor a characteristic of extinction.'

At that time, five hundred Bhikshus in the assembly rose from their seats and said: 'We have cultivated pure conduct in vain. Now we actually see those who attain extinction, yet you say there is no extinction. What is the use of us cultivating the path and seeking wisdom?'

At that time, Net-Bright Bodhisattva said to the Buddha: 'World-Honored One! If someone has a fixed view about the Dharma, then for that person, the Buddha will not appear in the world. World-Honored One! If someone has a determined view of Nirvana, that person will not be liberated from birth and death. Why is that? Nirvana is called the elimination of all characteristics, the separation from all moving thoughts and playful discussions. World-Honored One! These Bhikshus have left home in the Buddha's true Dharma, but now they have fallen into the heretical views of outsiders, seeing Nirvana as a fixed characteristic, like extracting oil from sesame seeds or extracting ghee from yogurt. World-Honored One! If someone seeks Nirvana in the extinction of all dharmas, I say that person'

輩皆為增上慢人。世尊！正行道者，於法不作生、不作滅、無得無果。」

網明謂梵天言：「是五百比丘從坐起者，汝當爲作方便，引導其心入此法門，令得信解離諸邪見！」

梵天言：「善男子！縱使令去至恒河沙劫，不能得出如此法門。譬如癡人畏於虛空，舍空而走，在所至處不離虛空；此諸比丘亦復如是，雖復遠去，不出空相、不出無相相、不出無作相。又如一人求索虛空，東西馳走言：『我欲得空，我欲得空。』是人但說虛空名字而不得空，于空中行而不見空。此諸比丘亦復如是，欲求涅槃，行涅槃中而不得涅槃。所以者何？涅槃者但有名字。猶如虛空但有名字，不可得取；涅槃亦復如是，但有名字而不可得。」

爾時五百比丘聞說是法，不受諸法；漏盡，心得解脫，得阿羅漢道，作是言：「世尊！若人于諸法畢竟滅相中求涅槃者，則于其人佛不出世。世尊！我等今者非凡夫，非學、非無學，不在生死、不在涅槃。所以者何？佛出世故，名為遠離一切動念戲論。」

爾時長老舍利弗謂諸比丘：「汝今得正智，為己利耶？」

五百比丘言：「長老舍利弗！我等今者得諸煩惱，不可作而作。」

舍利弗言：「何故說此？」

諸比丘言：「知諸煩惱實相，故言得諸煩惱

【現代漢語翻譯】 現代漢語譯本：這些人都屬於增上慢者（未證得實際的修行成果，卻自以為已經證得）。世尊！真正修行正道的人，對於法，既不認為它產生，也不認為它滅亡，沒有獲得，也沒有結果。'

網明對梵天說：'這五百個從座位上站起來的比丘，你應該為他們創造方便條件，引導他們的心進入這個法門，使他們能夠信解，遠離各種邪見！'

梵天說：'善男子！縱然讓他們去到恒河沙數劫那麼久遠的時間，也不能夠超出這個法門。譬如一個愚癡的人害怕虛空，捨棄虛空而逃跑，無論他跑到哪裡，都不能離開虛空；這些比丘也像這樣，即使他們跑得很遠，也無法超出空相、無法超出無相相、無法超出無作相。又如一個人尋求虛空，東西奔跑，說：『我想要得到虛空，我想要得到虛空。』這個人只是口頭上說虛空的名字，卻得不到虛空，在虛空中行走卻看不見虛空。這些比丘也像這樣，想要尋求涅槃（佛教術語，指解脫生死的狀態），在涅槃中行走卻得不到涅槃。為什麼呢？因為涅槃只是一個名字。猶如虛空只是一個名字，無法抓取；涅槃也像這樣，只是一個名字而無法得到。'

當時，五百比丘聽了這些法，不再執著于諸法；煩惱漏盡，心得解脫，證得阿羅漢道（佛教術語，指斷盡一切煩惱，達到解脫的聖者），他們說：'世尊！如果有人在諸法畢竟滅盡的相狀中尋求涅槃，那麼對於這個人來說，佛就不會出世。世尊！我們現在不是凡夫，不是有學之人，也不是無學之人，不在生死之中，也不在涅槃之中。為什麼呢？因為佛出世的緣故，就意味著遠離一切動念戲論。'

當時，長老舍利弗（佛陀的十大弟子之一，以智慧著稱）對比丘們說：'你們現在得到正智，是爲了自己的利益嗎？'

五百比丘說：'長老舍利弗！我們現在得到了諸煩惱，做了不應該做的事情。'

舍利弗說：'為什麼這麼說？'

比丘們說：'因為知道了諸煩惱的真實相狀，所以說得到了諸煩惱。'

【English Translation】 English version: All of them are people with increased arrogance (thinking they have attained something they have not). World Honored One! Those who truly practice the right path do not consider the Dharma to be born or to perish, without attainment or result.'

Net Light said to Brahma: 'These five hundred Bhikshus who have risen from their seats, you should create convenient conditions for them, guide their minds into this Dharma gate, so that they can have faith and understanding, and be free from all wrong views!'

Brahma said: 'Good man! Even if they were to go for as many kalpas as there are sands in the Ganges River, they would not be able to go beyond this Dharma gate. It is like a foolish person who is afraid of emptiness, abandons emptiness and runs away, but wherever he goes, he cannot leave emptiness; these Bhikshus are also like this, even if they run far away, they cannot go beyond the characteristic of emptiness, the characteristic of no-characteristic, the characteristic of non-action. It is also like a person seeking emptiness, running east and west, saying: 'I want to obtain emptiness, I want to obtain emptiness.' This person only speaks the name of emptiness but does not obtain emptiness, walking in emptiness but not seeing emptiness. These Bhikshus are also like this, wanting to seek Nirvana (Buddhist term, referring to the state of liberation from birth and death), walking in Nirvana but not obtaining Nirvana. Why? Because Nirvana is just a name. Just as emptiness is just a name, it cannot be grasped; Nirvana is also like this, just a name and cannot be obtained.'

At that time, the five hundred Bhikshus, hearing these Dharmas, no longer clung to all Dharmas; their outflows of afflictions were exhausted, their minds were liberated, and they attained the Arhat path (Buddhist term, referring to a saint who has exhausted all afflictions and attained liberation), they said: 'World Honored One! If someone seeks Nirvana in the aspect of the ultimate extinction of all Dharmas, then for that person, the Buddha will not appear in the world. World Honored One! We are now neither ordinary people, nor learners, nor non-learners, neither in birth and death, nor in Nirvana. Why? Because the appearance of the Buddha in the world means being far away from all moving thoughts and playful discussions.'

At that time, the elder Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) said to the Bhikshus: 'Are you now obtaining right wisdom for your own benefit?'

The five hundred Bhikshus said: 'Elder Shariputra! We are now obtaining all afflictions, doing what should not be done.'

Shariputra said: 'Why do you say this?'

The Bhikshus said: 'Because we know the true nature of all afflictions, we say we have obtained all afflictions.'

；涅槃是無作性，我等已證，故說不可作而作。」

舍利弗言：「善哉，善哉！汝等今者住于福田，能消供養。」

諸比丘言：「大師！世尊尚不能消諸供養，何況我等！」

舍利弗言：「何故說此？」

諸比丘言：「世尊知見法性，性常凈故。」

於是思益梵天白佛言：「世尊！誰應受供養？」

佛告梵天：「不為世法之所牽者。」

「世尊！誰能消供養？」

佛言：「於法無所取者。」

「世尊！誰為世間福田？」

佛言：「不壞菩提性者。」

「世尊！誰為眾生善知識？」

佛言：「於一切眾生不捨慈心者。」

「世尊！誰知報佛恩？」

佛言：「不斷佛種者。」

「世尊！誰能供養佛？」

佛言：「能通達無生際者。」

「世尊！誰能親近佛？」

佛言：「乃至失命因緣不毀禁者。」

「世尊！誰能恭敬于佛？」

佛言：「善覆六根者。」

「世尊！誰名財富？」

佛言：「成就七財者。」

「世尊！誰名知足？」

佛言：「得出世間智慧者。」

「世尊！誰為遠離？」

佛言：「於三界中無所愿者。」

「世尊！誰為具足？」

【現代漢語翻譯】 現代漢語譯本： 『涅槃（Nirvana）是無為的自性，我們已經證得了，所以說不可為而為之。』

舍利弗（Sariputra）說：『好啊，好啊！你們現在安住于福田之中，能夠消受供養。』

眾比丘說：『大師！世尊（Lord Buddha）尚且不能完全消受所有供養，更何況我們呢！』

舍利弗（Sariputra）說：『為什麼這麼說？』

眾比丘說：『世尊（Lord Buddha）知見法性，因為法性是常凈的。』

這時，思益梵天（Susiddhi Brahma）對佛說：『世尊（Lord Buddha）！誰應該接受供養？』

佛告訴梵天（Brahma）：『不被世間法所牽累的人。』

『世尊（Lord Buddha）！誰能消受供養？』

佛說：『對於法沒有執取的人。』

『世尊（Lord Buddha）！誰是世間的福田？』

佛說：『不破壞菩提（Bodhi）自性的人。』

『世尊（Lord Buddha）！誰是眾生的善知識？』

佛說：『對於一切眾生不捨棄慈悲心的人。』

『世尊（Lord Buddha）！誰知道報答佛恩？』

佛說：『不斷絕佛種的人。』

『世尊（Lord Buddha）！誰能供養佛？』

佛說：『能夠通達無生之境的人。』

『世尊（Lord Buddha）！誰能親近佛？』

佛說：『乃至失去性命的因緣也不毀壞戒律的人。』

『世尊（Lord Buddha）！誰能恭敬佛？』

佛說：『善於守護六根的人。』

『世尊（Lord Buddha）！誰被稱為財富？』

佛說：『成就七種聖財的人。』

『世尊（Lord Buddha）！誰被稱為知足？』

佛說：『得到出世間智慧的人。』

『世尊（Lord Buddha）！誰是遠離？』

佛說：『對於三界之中沒有愿求的人。』

『世尊（Lord Buddha）！誰是具足？』

【English Translation】 English version: 'Nirvana is the nature of non-action. We have already attained it, hence it is said that we act without acting.'

Sariputra said, 'Excellent, excellent! You now dwell in the field of merit and are able to receive offerings.'

The Bhikkhus said, 'Master! Even the Lord Buddha is not able to fully receive all offerings, how much less so are we!'

Sariputra said, 'Why do you say this?'

The Bhikkhus said, 'The Lord Buddha knows and sees the nature of Dharma, because the nature is always pure.'

Then, Susiddhi Brahma said to the Buddha, 'Lord Buddha! Who should receive offerings?'

The Buddha told Brahma, 'Those who are not bound by worldly dharmas.'

'Lord Buddha! Who can receive offerings?'

The Buddha said, 'Those who have no attachment to the Dharma.'

'Lord Buddha! Who is the field of merit in the world?'

The Buddha said, 'Those who do not destroy the nature of Bodhi.'

'Lord Buddha! Who is a good advisor for sentient beings?'

The Buddha said, 'Those who do not abandon their compassionate heart towards all sentient beings.'

'Lord Buddha! Who knows how to repay the Buddha's kindness?'

The Buddha said, 'Those who do not cut off the Buddha's lineage.'

'Lord Buddha! Who can make offerings to the Buddha?'

The Buddha said, 'Those who can understand the realm of non-origination.'

'Lord Buddha! Who can be close to the Buddha?'

The Buddha said, 'Those who do not break the precepts even if it means losing their lives.'

'Lord Buddha! Who can respect the Buddha?'

The Buddha said, 'Those who are good at guarding the six senses.'

'Lord Buddha! Who is called wealth?'

The Buddha said, 'Those who have attained the seven noble treasures.'

'Lord Buddha! Who is called content?'

The Buddha said, 'Those who have attained wisdom beyond the world.'

'Lord Buddha! Who is called detachment?'

The Buddha said, 'Those who have no desires in the three realms.'

'Lord Buddha! Who is complete?'

佛言：「能斷一切諸結使者。」

「世尊！誰為樂人？」

佛言：「無貪著者。」

「世尊！誰無貪著？」

佛言：「知見五陰者。」

「世尊！誰度欲河？」

佛言：「能捨六入者。」

「世尊！誰住彼岸？」

佛言：「能知諸道平等者。」

「世尊！何謂菩薩能為施主？」

佛言：「菩薩能教眾生一切智心。」

「世尊！何謂菩薩能奉禁戒？」

佛言：「常能不捨菩提之心。」

「世尊！何謂菩薩能行忍辱？」

佛言：「見心相念念滅。」

「世尊！何謂菩薩能行精進？」

佛言：「求心不可得。」

「世尊！何謂菩薩能行禪定？」

佛言：「能除身心粗相。」

「世尊！何謂菩薩能行智慧？」

佛言：「於一切法無有戲論。」

「世尊！何謂菩薩能行慈心？」

佛言：「不生眾生想。」

「世尊！何謂菩薩能行悲心？」

佛言：「不生法想。」

「世尊！何謂菩薩能行喜心？」

佛言：「不生我想。」

「世尊！何謂菩薩能行舍心？」

佛言：「不生彼我想。」

「世尊！何謂菩薩安住于信？」

佛言

【現代漢語翻譯】 現代漢語譯本 佛說：『能夠斷除一切煩惱和束縛的人。』 『世尊（Bhagavan，對佛的尊稱）！誰是快樂的人？』 佛說：『沒有貪戀執著的人。』 『世尊！誰沒有貪戀執著？』 佛說：『了知並看清五蘊（panca-khandha）的人。』 『世尊！誰能渡過慾望之河？』 佛說：『能夠捨棄六入（salayatana）的人。』 『世尊！誰能安住于彼岸？』 佛說：『能夠了知諸道平等的人。』 『世尊！什麼樣的菩薩（Bodhisattva，立志成佛的人）能夠成為施主？』 佛說：『菩薩能夠教導眾生髮起一切智慧之心。』 『世尊！什麼樣的菩薩能夠奉行禁戒？』 佛說：『常常不捨棄菩提（Bodhi，覺悟）之心。』 『世尊！什麼樣的菩薩能夠行忍辱？』 佛說：『見到心相念念生滅。』 『世尊！什麼樣的菩薩能夠行精進？』 佛說：『尋求自心而不可得。』 『世尊！什麼樣的菩薩能夠行禪定？』 佛說：『能夠去除身心的粗重之相。』 『世尊！什麼樣的菩薩能夠行智慧？』 佛說：『對於一切法沒有虛妄不實的戲論。』 『世尊！什麼樣的菩薩能夠行慈心？』 佛說：『不生起眾生之想。』 『世尊！什麼樣的菩薩能夠行悲心？』 佛說：『不生起法之想。』 『世尊！什麼樣的菩薩能夠行喜心？』 佛說：『不生起我之想。』 『世尊！什麼樣的菩薩能夠行舍心？』 佛說：『不生起彼我之想。』 『世尊！什麼樣的菩薩安住于信？』 佛說

【English Translation】 English version The Buddha said: 'One who can sever all fetters and bonds.' 'Bhagavan (Venerable One, term of respect for the Buddha)! Who is a happy person?' The Buddha said: 'One who is without greed and attachment.' 'Bhagavan! Who is without greed and attachment?' The Buddha said: 'One who knows and sees the five skandhas (panca-khandha, aggregates of existence).' 'Bhagavan! Who crosses the river of desire?' The Buddha said: 'One who can abandon the six sense bases (salayatana).' 'Bhagavan! Who dwells on the other shore?' The Buddha said: 'One who knows the equality of all paths.' 'Bhagavan! What kind of Bodhisattva (Bodhisattva, one who aspires to Buddhahood) can be a benefactor?' The Buddha said: 'A Bodhisattva can teach sentient beings the mind of all wisdom.' 'Bhagavan! What kind of Bodhisattva can uphold the precepts?' The Buddha said: 'One who constantly does not abandon the mind of Bodhi (Bodhi, enlightenment).' 'Bhagavan! What kind of Bodhisattva can practice patience?' The Buddha said: 'Seeing the characteristics of the mind arising and ceasing moment by moment.' 'Bhagavan! What kind of Bodhisattva can practice diligence?' The Buddha said: 'Seeking the mind but finding it unattainable.' 'Bhagavan! What kind of Bodhisattva can practice meditation?' The Buddha said: 'One who can remove the coarse characteristics of body and mind.' 'Bhagavan! What kind of Bodhisattva can practice wisdom?' The Buddha said: 'Regarding all dharmas, there is no false or unreal play.' 'Bhagavan! What kind of Bodhisattva can practice loving-kindness?' The Buddha said: 'Not generating the thought of sentient beings.' 'Bhagavan! What kind of Bodhisattva can practice compassion?' The Buddha said: 'Not generating the thought of dharmas.' 'Bhagavan! What kind of Bodhisattva can practice joy?' The Buddha said: 'Not generating the thought of self.' 'Bhagavan! What kind of Bodhisattva can practice equanimity?' The Buddha said: 'Not generating the thought of other and self.' 'Bhagavan! What kind of Bodhisattva abides in faith?' The Buddha said:

：「信解無濁法。」

「世尊！何謂菩薩安住于空？」

佛言：「不著一切語言。」

「世尊！何謂菩薩名為有慚？」

佛言：「知見內法。」

「世尊！何謂菩薩名為有愧？」

佛言：「舍于外法。」

「世尊！何謂名為菩薩遍行？」

佛言：「能凈身口意業。」

爾時世尊而說偈言：

「若身凈無惡，　　口凈常實語， 　心凈常行慈，　　是菩薩遍行。 　行慈無貪著，　　觀不凈無恚， 　行舍而不癡，　　是菩薩遍行。 　若聚若空野，　　及與處大眾， 　威儀終不缺，　　是菩薩遍行。 　知法名為佛，　　知離名為法， 　知無名為僧，　　是菩薩遍行。 　知多欲所行，　　知恚癡所行， 　善知轉此行，　　是菩薩遍行。 　不依止欲界，　　不住色無色， 　行如是禪定，　　是菩薩遍行。 　信解諸法空，　　及無相無作， 　而不盡諸漏，　　是菩薩遍行。 　善知聲聞乘，　　及辟支佛乘， 　通達于佛乘，　　是菩薩遍行。 　明解于諸法，　　不疑道非道， 　憎愛心無異，　　是菩薩遍行。 　於過去未來，　　及與現在世， 　一切無分別，　　是菩薩遍行。」

(此下丹本為菩薩出過世間品第四)

【現代漢語翻譯】 現代漢語譯本 '信解無濁法。'

『世尊（Bhagavan，佛陀）！何謂菩薩安住于空？』

佛言：『不著一切語言。』

『世尊（Bhagavan，佛陀）！何謂菩薩名為有慚？』

佛言：『知見內法。』

『世尊（Bhagavan，佛陀）！何謂菩薩名為有愧？』

佛言：『舍于外法。』

『世尊（Bhagavan，佛陀）！何謂名為菩薩遍行？』

佛言：『能凈身口意業。』

爾時世尊（Bhagavan，佛陀）而說偈言：

『若身凈無惡， 口凈常實語， 心凈常行慈， 是菩薩遍行。 行慈無貪著， 觀不凈無恚， 行舍而不癡， 是菩薩遍行。 若聚若空野， 及與處大眾， 威儀終不缺， 是菩薩遍行。 知法名為佛（Buddha）， 知離名為法（Dharma）， 知無名為僧（Sangha）， 是菩薩遍行。 知多欲所行， 知恚癡所行， 善知轉此行， 是菩薩遍行。 不依止欲界， 不住色無色， 行如是禪定， 是菩薩遍行。 信解諸法空， 及無相無作， 而不盡諸漏， 是菩薩遍行。 善知聲聞乘， 及辟支佛乘， 通達于佛乘， 是菩薩遍行。 明解于諸法， 不疑道非道， 憎愛心無異， 是菩薩遍行。 於過去未來， 及與現在世， 一切無分別， 是菩薩遍行。』

（此下丹本為菩薩出過世間品第四）

【English Translation】 English version 'Faith and understanding are undefiled dharmas.'

'Bhagavan (世尊，Buddha)! What does it mean for a Bodhisattva to dwell in emptiness?'

The Buddha said, 'Not being attached to any language.'

'Bhagavan (世尊，Buddha)! What does it mean for a Bodhisattva to be called conscientious?'

The Buddha said, 'Knowing and seeing the inner dharmas.'

'Bhagavan (世尊，Buddha)! What does it mean for a Bodhisattva to be called ashamed?'

The Buddha said, 'Relinquishing outer dharmas.'

'Bhagavan (世尊，Buddha)! What does it mean for a Bodhisattva to be called all-pervading conduct?'

The Buddha said, 'Being able to purify the karma of body, speech, and mind.'

At that time, the Bhagavan (世尊，Buddha) spoke in verse:

'If the body is pure and without evil, and the speech is pure, always speaking truthfully, The mind is pure, always practicing loving-kindness, this is the Bodhisattva's all-pervading conduct. Practicing loving-kindness without attachment, observing impurity without hatred, Practicing giving without delusion, this is the Bodhisattva's all-pervading conduct. Whether in gatherings or empty fields, or in places with large crowds, Demeanor is never lacking, this is the Bodhisattva's all-pervading conduct. Knowing the Dharma is called Buddha (佛，Buddha), knowing detachment is called Dharma (法，Dharma), Knowing non-being is called Sangha (僧，Sangha), this is the Bodhisattva's all-pervading conduct. Knowing the conduct of much desire, knowing the conduct of anger and delusion, Skillfully knowing how to transform this conduct, this is the Bodhisattva's all-pervading conduct. Not relying on the desire realm, not dwelling in the form or formless realms, Practicing such samadhi, this is the Bodhisattva's all-pervading conduct. Believing and understanding that all dharmas are empty, and without characteristics and without action, Yet not exhausting all outflows, this is the Bodhisattva's all-pervading conduct. Skillfully knowing the Sravaka Vehicle, and the Pratyekabuddha Vehicle, Thoroughly understanding the Buddha Vehicle, this is the Bodhisattva's all-pervading conduct. Clearly understanding all dharmas, not doubting the path or non-path, Having no difference between love and hate, this is the Bodhisattva's all-pervading conduct. In the past, future, and present worlds, Making no distinctions whatsoever, this is the Bodhisattva's all-pervading conduct.'

(Hereafter, the Dan version is the fourth chapter, 'Bodhisattva Exceeding the World')

◎爾時思益梵天白佛言：「世尊！何謂菩薩過世間法？通達世間法？通達世間法已，度眾生？於世間法行於世間，而不壞世間？」

爾時世尊以偈答言：

「說五陰是世，　　世間所依止， 　依止於五陰，　　不脫世間法。 　菩薩有智慧，　　知世間實相， 　所謂五陰如，　　世間法不染。 　利衰及譭譽，　　稱譏與苦樂， 　如此之八法，　　常牽於世間。 　大智慧菩薩，　　散滅世間法， 　見世壞敗相，　　處之而不動。 　得利心不高，　　失利心不下， 　其心堅不動，　　譬如須彌山。 　利衰及譭譽，　　稱譏與苦樂， 　於此世八法，　　其心常平等。 　知世間虛妄，　　皆從顛倒起， 　如是之人等，　　不行世間道。 　世間所有道，　　菩薩皆識知， 　故能於世間，　　度眾生苦惱。 　雖行於世間，　　如蓮華不染， 　亦不壞世間，　　通達法性故。 　世間行世間，　　不知是世間， 　菩薩行世間，　　明瞭世間相。 　世間虛空相，　　虛空亦無相， 　菩薩知如是，　　不染於世間。 　如所知世間，　　隨知而演說， 　知世間性故，　　亦不壞世間。 　五陰無自性，　　是即世間性， 　若人不知是，　　常住於世間。 　若見知五陰，　　無生亦

【現代漢語翻譯】 現代漢語譯本 ◎ 爾時，思益梵天（Vimalakīrti Brahmā）對佛說：『世尊！什麼叫做菩薩超越世間法？通達世間法？通達世間法之後，度化眾生？在世間法中修行，處於世間，卻不被世間所染污？』

爾時，世尊用偈頌回答：

『說五陰（pañca-skandha）是世間，世間所依賴的根本， 依止於五陰，就無法脫離世間法。 菩薩具有智慧，瞭解世間的真實相狀， 所謂五陰的如如（tathatā），因此不被世間法所染污。 利得和衰損，誹謗和讚譽， 稱揚和譏諷，痛苦和快樂， 這八種法，常常牽動著世間。 具有大智慧的菩薩，能夠消散世間法， 看清世間的壞敗之相，處於其中卻不動搖。 得到利益時內心不驕傲，失去利益時內心不沮喪， 他的心堅固不動搖，就像須彌山（Sumeru）一樣。 利得和衰損，誹謗和讚譽， 稱揚和譏諷，痛苦和快樂， 對於這世間的八法，他的心常常保持平等。 知道世間是虛妄的，都是從顛倒妄想產生的， 像這樣的人，不會走世間的道路。 世間所有的道路，菩薩都清楚地知道， 所以能夠在世間，度化眾生的苦惱。 雖然行走在世間，就像蓮花一樣不被污染， 也不會破壞世間，因為通達了法性（dharma-dhātu）。 世間人在世間行走，卻不知道什麼是世間， 菩薩在世間行走，卻明瞭世間的真相。 世間是虛空的相狀，虛空也是沒有相狀的， 菩薩知道這些，就不會被世間所染污。 如同所瞭解的世間，隨著所瞭解的而演說， 因為知道世間的本性，所以也不會破壞世間。 五陰沒有自性，這就是世間的本性， 如果有人不瞭解這一點，就會常常住在世間。 如果能夠了知五陰，沒有生起也沒有'

【English Translation】 English version ◎ Then, Vimalakīrti Brahmā (思益梵天) said to the Buddha: 'World Honored One! What is meant by a Bodhisattva transcending worldly dharmas? Understanding worldly dharmas? After understanding worldly dharmas, liberating sentient beings? Practicing worldly dharmas, being in the world, yet not being corrupted by the world?'

At that time, the World Honored One answered in verse:

'Saying the five skandhas (五陰) are the world, the basis upon which the world relies, Relying on the five skandhas, one cannot escape worldly dharmas. Bodhisattvas possess wisdom, knowing the true nature of the world, So-called suchness (tathatā) of the five skandhas, thus not being tainted by worldly dharmas. Gain and loss, defamation and praise, Acclaim and ridicule, suffering and joy, These eight dharmas constantly pull at the world. Bodhisattvas with great wisdom can scatter worldly dharmas, Seeing the aspect of the world's decay and ruin, remaining unmoved within it. Not elated when gaining, not dejected when losing, Their mind is firm and unmoving, like Mount Sumeru (須彌山). Gain and loss, defamation and praise, Acclaim and ridicule, suffering and joy, Towards these eight worldly dharmas, their mind is always equanimous. Knowing the world is illusory, all arising from inverted thoughts, Such people do not walk the path of the world. All the paths of the world, Bodhisattvas know clearly, Therefore, they can liberate sentient beings from suffering in the world. Although walking in the world, like a lotus flower, they are not tainted, Nor do they destroy the world, because they understand the dharma-dhātu (法性). Worldly people walk in the world, yet do not know what the world is, Bodhisattvas walk in the world, clearly understanding the nature of the world. The world is of the nature of emptiness, emptiness is also without nature, Bodhisattvas know this, and are not tainted by the world. As they know the world, they speak according to their understanding, Because they know the nature of the world, they do not destroy the world. The five skandhas have no self-nature, this is the nature of the world, If one does not understand this, they will constantly dwell in the world. If one can know the five skandhas, without arising and without'

無滅， 　是人現行世，　　而不依世間。 　凡夫不知法，　　於世起諍訟， 　是實是不實，　　住是二相中。 　我常不與世，　　起于諍訟事， 　世間之實相，　　悉已了知故。 　諸佛所說法，　　皆悉無諍訟， 　知世平等故，　　非實非虛妄。 　若佛法決定，　　有實有虛妄， 　是即為貪著，　　與外道無異。 　而今實義中，　　無實無虛妄， 　是故我常說，　　出世法無二。 　若人知世間，　　如是之實性， 　于實于虛妄，　　不取此惡見。 　如是知世間，　　清凈如虛空， 　是大名稱人，　　照世間如日。 　若人見世間，　　如我之所見， 　如斯之人等，　　能見十方佛。 　諸法從緣生，　　自無有定性， 　若知此因緣，　　則達法實相。 　若知法實相，　　是則知空相， 　若能知空相，　　則為見導師。 　若有人得聞，　　如是世間相， 　雖行於世間，　　而不住世間。 　依止諸見人，　　不能及此事， 　云何行世間，　　而不依世間。 　若佛滅度后，　　有樂是法者， 　佛則于其人，　　常現於法身。 　若人解達此，　　則守護我法， 　亦為供養我，　　亦是世導師。 　若人須臾聞，　　世間性如此， 　是人終不為，　　惡魔所得便。

【現代漢語翻譯】 現代漢語譯本 無滅， 這樣的人雖然生活在世間，卻不執著於世間。 凡夫俗子不瞭解佛法，所以在世間產生爭論， 執著于『這是真實的』或『這是不真實的』，停留在二元對立的觀念中。 我從不與世人，發生爭論的事情， 因為我已經完全瞭解世間的真實面貌。 諸佛所說的佛法，都是沒有爭論的， 因為他們知道世間是平等的，既不是真實的，也不是虛妄的。 如果佛法是絕對的，有真實和虛妄的區分， 那就是貪著，與外道沒有區別。 而實際上，在究竟的意義上，沒有真實，也沒有虛妄， 所以我常說，出世間的佛法是無二的。 如果有人瞭解世間，像這樣真實的性質， 對於真實和虛妄，就不會執取這種錯誤的見解。 像這樣瞭解世間，清凈得如同虛空， 這樣偉大的人，照亮世間如同太陽。 如果有人看待世間，如同我所見到的那樣， 像這樣的人，能夠見到十方諸佛。 一切法都是由因緣而生，自身沒有固定的性質， 如果瞭解這個因緣，就能通達法的真實面貌。 如果了解法的真實面貌，那就是了解空性， 如果能夠了解空性，那就是見到了導師（佛）。 如果有人能夠聽聞，像這樣的世間真相， 雖然行走在世間，卻不執著於世間。 執著于各種見解的人，不能達到這種境界， 怎樣才能行走在世間，而不執著於世間呢？ 如果佛陀滅度后，有人喜歡這個法， 佛陀就會在那個人面前，常常顯現法身。 如果有人理解通達這個道理，那就是守護我的佛法， 也是在供養我，也是世間的導師。 如果有人哪怕只是片刻聽聞，世間的本性是如此， 這個人最終不會被，惡魔所乘。

【English Translation】 English version No extinction, Such a person lives in the world, yet does not cling to the world. Ordinary people do not understand the Dharma (teachings of the Buddha), so they engage in disputes in the world, Clinging to 'this is real' or 'this is unreal,' dwelling in these two opposing views. I never engage in disputes with the world, Because I have fully understood the true nature of the world. The Dharma spoken by all the Buddhas (enlightened beings), is without disputes, Because they know the world is equal, neither real nor unreal. If the Dharma were absolute, with distinctions of real and unreal, That would be attachment, no different from external paths. But in the ultimate meaning, there is neither real nor unreal, Therefore, I often say that the Dharma beyond the world is non-dual. If someone understands the world, in this true nature, Regarding real and unreal, they will not grasp such evil views. Understanding the world in this way, pure like space, Such a great person, illuminates the world like the sun. If someone sees the world, as I have seen it, Such people are able to see the Buddhas of the ten directions. All dharmas (phenomena) arise from conditions, having no fixed nature of their own, If one understands these conditions, one will realize the true nature of Dharma. If one understands the true nature of Dharma, that is understanding emptiness (sunyata), If one can understand emptiness, that is seeing the Guide (the Buddha). If someone hears, such a truth about the world, Though walking in the world, they do not dwell in the world. Those who cling to views, cannot attain this, How can one walk in the world, without clinging to the world? If after the Buddha's Parinirvana (passing away), there are those who delight in this Dharma, The Buddha will always appear in their presence in the Dharmakaya (body of Dharma). If someone understands this, they are protecting my Dharma, They are also making offerings to me, and are also guides of the world. If someone hears even for a moment, that the nature of the world is such, That person will ultimately not be taken advantage of by evil demons.

若能達此義，　　則為大智慧， 　法財之施主，　　亦是具禁戒。 　若知世如此，　　忍辱力勇健， 　具足諸禪定，　　通達于智慧。 　所在聞是法，　　其方則有佛， 　如是諸菩薩，　　不久坐道場。 　若有深愛樂，　　如是世間法， 　則能降眾魔，　　疾得無上道。」

解諸法品第四(此品名丹本無下二十四幅爾時下方為嘆功德品第五)

佛復告思益梵天：「如來出過世間，亦說世間苦、世間集、世間滅、世間滅道。梵天！五陰名為世間苦，貪著五陰名為世間集，五陰盡名為世間滅，以無二法求五陰名為世間滅道。又，梵天！所言五陰但有言說，于中取相分別生見，而說是名世間苦；不捨是見是名世間集；是見自相是名世間滅；隨以何道不取是見是名世間滅道。梵天！以是因緣故，我為外道仙人說言：『仙人！于汝身中即說世間苦、世間集、世間滅、世間滅道。』」

爾時思益梵天白佛言：「世尊！所說四聖諦，何等是真聖諦？」

「梵天！苦不名為聖諦，苦集不名為聖諦，苦滅不名為聖諦，苦滅道不名為聖諦。所以者何？若苦是聖諦者，一切牛、驢畜生等，皆應有苦聖諦。若集是聖諦者，一切在所生處眾生，皆應有集聖諦。所以者何？以集故生諸趣中。若苦滅是聖諦

【現代漢語翻譯】 現代漢語譯本 若能通達這個道理，就是最大的智慧，既是佈施法財的施主，也是持守戒律的人。 如果明白世間就是如此，就能有忍辱的力量和勇猛的精神，具備各種禪定，通達智慧。 無論在什麼地方聽到這個佛法，那個地方就有佛的存在，像這樣的菩薩，不久就能坐在菩提樹下證得佛果。 如果對這樣的世間法有深深的喜愛和追求，就能降伏各種魔障，迅速證得無上正等正覺的佛道。

解諸法品第四（此品名稱在丹本中沒有，下面的第二十四幅畫是嘆功德品第五）

佛陀再次告訴思益梵天（Susthiti-brahman，一位梵天神祇）: '如來超越世間，也宣說了世間的苦、世間的集（苦的根源）、世間的滅（苦的止息）、世間的滅道（通往苦止息的道路）。思益梵天！五陰（panca-skandha，色、受、想、行、識五種構成要素）被稱為世間的苦，貪戀執著五陰被稱為世間的集，五陰的止息被稱為世間的滅，以無二（不執著）的方法去理解五陰被稱為世間的滅道。另外，思益梵天！所說的五陰只是言語上的表達，在其中取相分別產生見解，並宣說這些，這被稱為世間的苦；不捨棄這些見解被稱為世間的集；認識到這些見解的自性被稱為世間的滅；遵循任何不執著這些見解的道路被稱為世間的滅道。思益梵天！因為這個原因，我對外道仙人說：『仙人！在你自身中就包含了世間的苦、世間的集、世間的滅、世間的滅道。』'

這時，思益梵天（Susthiti-brahman）對佛陀說：'世尊！您所說的四聖諦（catvāri āryasatyāni，苦、集、滅、道四條真理），哪一個是真正的聖諦？'

『思益梵天！苦不能被稱為聖諦，苦集不能被稱為聖諦，苦滅不能被稱為聖諦，苦滅道不能被稱為聖諦。為什麼呢？如果苦是聖諦，那麼一切牛、驢等畜生，都應該有苦聖諦。如果集是聖諦，那麼一切在各種地方出生的眾生，都應該有集聖諦。為什麼呢？因為由集而生於各種趣（gati，輪迴的去處）之中。如果苦滅是聖諦

【English Translation】 English version If one can understand this meaning, it is great wisdom, being both a donor of Dharma wealth and one who possesses precepts. If one understands the world as such, one will have the strength of patience and courageous spirit, possessing all kinds of samadhi (concentration), and penetrating wisdom. Wherever this Dharma is heard, that place has a Buddha. Such Bodhisattvas will soon sit at the Bodhi tree and attain Buddhahood. If there is deep love and delight in such worldly Dharmas, one can subdue all demons and quickly attain the unsurpassed path.

Chapter 4: Understanding All Dharmas (This chapter title is not in the Dan version; the following twenty-fourth painting is Chapter 5: Praising Merits)

The Buddha further told Susthiti-brahman (a Brahma deity): 'The Tathagata (如來，one of the titles of a Buddha) transcends the world and also speaks of the world's suffering, the world's accumulation (the origin of suffering), the world's cessation (the end of suffering), and the world's path to cessation (the way to end suffering). Susthiti-brahman! The five skandhas (panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) are called the world's suffering; attachment to the five skandhas is called the world's accumulation; the cessation of the five skandhas is called the world's cessation; seeking the five skandhas with non-duality (non-attachment) is called the world's path to cessation. Furthermore, Susthiti-brahman! The so-called five skandhas are merely verbal expressions; taking characteristics and making distinctions within them, and then proclaiming these, is called the world's suffering; not abandoning these views is called the world's accumulation; recognizing the self-nature of these views is called the world's cessation; following any path that does not grasp these views is called the world's path to cessation. Susthiti-brahman! For this reason, I said to the non-Buddhist hermits: 'Hermits! Within your own bodies are contained the world's suffering, the world's accumulation, the world's cessation, and the world's path to cessation.''

At that time, Susthiti-brahman asked the Buddha: 'World Honored One! Of the Four Noble Truths (catvāri āryasatyāni, the four truths of suffering, its origin, its cessation, and the path to its cessation) that you speak of, which is the true Noble Truth?'

'Susthiti-brahman! Suffering cannot be called a Noble Truth, the accumulation of suffering cannot be called a Noble Truth, the cessation of suffering cannot be called a Noble Truth, the path to the cessation of suffering cannot be called a Noble Truth. Why? If suffering were a Noble Truth, then all cattle, donkeys, and other animals should have the Noble Truth of suffering. If accumulation were a Noble Truth, then all beings born in all places should have the Noble Truth of accumulation. Why? Because they are born in various destinies (gati, realms of rebirth) due to accumulation. If the cessation of suffering were a Noble Truth

者，觀滅者、說斷滅者，皆應有滅聖諦。若道是聖諦者，緣一切有為道者皆應有道聖諦。梵天！以是因緣故，當知聖諦非苦、非集、非滅、非道。聖諦者，知苦無生是名苦聖諦；知集無和合是名集聖諦；於畢竟滅法中，知無生無滅是名滅聖諦；於一切法平等，以不二法得道是名道聖諦。

「梵天！真聖諦者無有虛妄。虛妄者，所謂：著我、著眾生、著人、著壽命者、著養育者、著有著無、著生著滅、著生死、著涅槃。梵天！若行者言：『我知見苦。』是虛妄，『我斷集。』是虛妄，『我證滅。』是虛妄，『我修道。』是虛妄。所以者何？是人違失佛所護念，是故說為虛妄。何等是佛所護念？謂不憶念一切諸法。若行者住是念中，則不住一切相；若不住一切相，則住實際；若住實際，是名不住心；若不住心，是人名為實語者、非妄語者。梵天！是故當知，若非實、非虛妄者，是名聖諦。梵天！實者終不作不實，若有佛、若無佛，法性常住，所謂生死性、涅槃性常實。所以者何？非離生死得涅槃，名為聖諦。若人證如是四諦，是名世間實語者。

「梵天！當來有比丘不修身、不修戒、不修心、不修慧，是人說生死相是苦諦、眾緣和合是集諦、滅法故是滅諦、以二法求相是道諦。」

佛言：「我說此愚人

【現代漢語翻譯】 現代漢語譯本： 那些觀察事物消滅、宣揚斷滅論的人，都應該有滅聖諦。如果說道是聖諦，那麼所有以有為法為道的都應該有道聖諦。梵天！因為這個緣故，應當知道聖諦不是苦、不是集、不是滅、不是道。聖諦是：了知苦的無生，這叫做苦聖諦；了知集的無和合，這叫做集聖諦；在畢竟寂滅的法中，了知無生無滅，這叫做滅聖諦；對於一切法平等，以不二法得道，這叫做道聖諦。

梵天！真正的聖諦沒有虛妄。虛妄是指：執著於我(ātman，靈魂、真我)、執著于眾生(sattva，有情)、執著於人(pudgala，補特伽羅)、執著于壽命(jīvita，生命)、執著于養育者、執著于有或無、執著于生或滅、執著于生死、執著于涅槃(nirvāṇa，寂滅)。梵天！如果修行人說：『我知道苦。』這是虛妄的，『我斷除了集。』這是虛妄的，『我證得了滅。』這是虛妄的，『我修習了道。』這是虛妄的。為什麼呢？因為這個人違背了佛所護念的，所以說是虛妄的。什麼是佛所護念的呢？就是不憶念一切諸法。如果修行人安住于這種念中，就不住於一切相；如果不執著於一切相，就安住于實際；如果安住于實際，這就叫做不住心；如果不執著於心，這個人就叫做實語者，不是妄語者。梵天！因此應當知道，如果既不是真實也不是虛妄的，這就叫做聖諦。梵天！真實的事物終究不會變成不真實，無論有佛還是沒有佛，法性(dharma-dhātu，宇宙萬法的本體)常住不變，所謂的生死性、涅槃性永遠是真實的。為什麼呢？不離開生死而證得涅槃，才叫做聖諦。如果有人證得了這樣的四諦(catvāri-ārya-satyāni)，這個人就叫做世間的實語者。

梵天！未來會有比丘不修身、不修戒、不修心、不修慧，這些人會說生死相是苦諦、眾緣和合是集諦、滅法故是滅諦、以二法求相是道諦。

佛說：『我說這些愚人』

【English Translation】 English version: Those who observe the cessation of things and preach annihilation should all possess the Truth of Cessation (Nirodha Satya). If the path is considered a Noble Truth, then all who take conditioned existence (bhava) as their path should possess the Truth of the Path (Marga Satya). Brahma! For this reason, you should know that the Noble Truths are neither suffering, nor origination, nor cessation, nor the path. The Noble Truths are: knowing the non-arising of suffering is called the Truth of Suffering (Dukkha Satya); knowing the non-combination of origination is called the Truth of Origination (Samudaya Satya); in the ultimate cessation of phenomena, knowing no arising and no ceasing is called the Truth of Cessation; being equal to all phenomena, attaining the path through non-duality is called the Truth of the Path.

Brahma! The true Noble Truths are without falsehood. Falsehood refers to: attachment to self (ātman), attachment to beings (sattva), attachment to person (pudgala), attachment to life (jīvita), attachment to nurturers, attachment to existence or non-existence, attachment to arising or ceasing, attachment to birth and death, attachment to Nirvana (nirvāṇa). Brahma! If a practitioner says, 'I know suffering,' it is false; 'I have eliminated origination,' it is false; 'I have realized cessation,' it is false; 'I have cultivated the path,' it is false. Why? Because this person has violated what the Buddha protects and cherishes, therefore it is said to be false. What is it that the Buddha protects and cherishes? It is not recollecting all phenomena. If a practitioner dwells in this thought, then he does not dwell in any characteristics; if he does not dwell in any characteristics, then he dwells in reality; if he dwells in reality, this is called non-dwelling mind; if he does not dwell in mind, this person is called a speaker of truth, not a speaker of falsehood. Brahma! Therefore, you should know that if it is neither real nor false, this is called the Noble Truth. Brahma! The real never becomes unreal. Whether there is a Buddha or no Buddha, the nature of phenomena (dharma-dhātu) is constant, the so-called nature of birth and death, the nature of Nirvana, are always real. Why? Not apart from birth and death is Nirvana attained, this is called the Noble Truth. If someone realizes these Four Noble Truths (catvāri-ārya-satyāni), this person is called a speaker of truth in the world.

Brahma! In the future, there will be monks who do not cultivate the body, do not cultivate precepts, do not cultivate the mind, do not cultivate wisdom. These people will say that the characteristics of birth and death are the Truth of Suffering, the combination of various causes is the Truth of Origination, the cessation of phenomena is the Truth of Cessation, seeking characteristics through duality is the Truth of the Path.

The Buddha said, 'I speak of these foolish people.'

是外道徒黨，我非彼人師，彼非我弟子，是人墮于邪道，破失法故，說言有諦。梵天！汝且觀我坐道場時不得一法，是實是虛妄？若我不得法，是法寧可於眾中有言說、有論議、有教化耶？」

梵天言：「不也。世尊！」

「梵天！以諸法無所得故，諸法離自性故，我菩提是無貪愛相。」◎

◎爾時思益梵天白佛言：「世尊！若如來於法無所得者，有何利益說：『如來得菩提名為佛。』？」

佛言：「梵天！于汝意云何？我所說法，若有為、若無為，是法為實？為虛妄耶？」

梵天言：「是法虛妄，非實。」

「于汝意云何？若法虛妄非實，是法為有？為無？」

梵天言：「世尊！若法虛妄，是法不應說有、不應說無。」

「于汝意云何？若法非有、非無，是法有得者不？」

梵天言：「無有得者。」

「梵天！如來坐道場時，惟得虛妄顛倒所起煩惱畢竟空性。以無所得故得，以無所知故知。所以者何？我所得法，不可見不可聞、不可覺不可識、不可取不可著、不可說不可難；出過一切法相，無語、無說、無有文字，無言說道。梵天！此法如是，猶如虛空。汝欲于如是法中得利益耶？」

梵天言：「不也。世尊！諸佛、如來甚為希有，成就未曾

【現代漢語翻譯】 現代漢語譯本：如果他們是外道徒黨，我不是他們的老師，他們也不是我的弟子，這些人就會墮入邪道，因為喪失了正法，卻說自己掌握了真諦。梵天（Brahmā，色界天之主）！你且看看我坐在菩提道場時，沒有得到任何一個法，這是事實還是虛妄？如果我沒有得到任何法，那麼這個法怎麼可能在眾人之中被言說、被討論、被教化呢？」

梵天（Brahmā）說：「不能。世尊（Śākyamuni，釋迦牟尼佛）！」

「梵天（Brahmā）！因為一切法都無所得，一切法都遠離自性，所以我的菩提（bodhi，覺悟）是無貪愛之相。」

爾時，思益梵天（Sumati Brahmā，一位梵天）問佛說：「世尊（Śākyamuni）！如果如來（Tathāgata，佛的稱號之一）對於法無所得，那麼說『如來（Tathāgata）得到菩提（bodhi）名為佛』，有什麼利益呢？」

佛說：「梵天（Brahmā）！你認為如何？我所說的法，無論是『有為法』還是『無為法』，這個法是真實的，還是虛妄的呢？」

梵天（Brahmā）說：「這個法是虛妄的，不是真實的。」

「你認為如何？如果法是虛妄的、不真實的，那麼這個法是『有』，還是『無』呢？」

梵天（Brahmā）說：「世尊（Śākyamuni）！如果法是虛妄的，那麼這個法不應該說是『有』，也不應該說是『無』。」

「你認為如何？如果法非『有』非『無』，那麼這個法有得到它的人嗎？」

梵天（Brahmā）說：「沒有得到它的人。」

「梵天（Brahmā）！如來（Tathāgata）坐在菩提道場時，只是證得了虛妄顛倒所引起的煩惱的畢竟空性。因為無所得而得，因為無所知而知。為什麼呢？我所得到的法，不可見、不可聞、不可覺、不可識，不可取、不可著，不可說、不可辯難；超越了一切法相，沒有語言、沒有述說、沒有文字，沒有言語道斷。梵天（Brahmā）！此法就是這樣，猶如虛空。你想要從這樣的法中得到利益嗎？」

梵天（Brahmā）說：「不能。世尊（Śākyamuni）！諸佛、如來（Tathāgata）真是非常稀有，成就了未曾有過的功德。

【English Translation】 English version: 'If they are adherents of other paths, I am not their teacher, nor are they my disciples. Such people would fall into wrong paths, because they have lost the Dharma and yet claim to have grasped the truth. Brahmā (lord of the Form Realm)! Consider whether my attainment at the Bodhi (awakening) field, where I did not attain a single Dharma, is true or false. If I did not attain any Dharma, how could this Dharma be spoken, discussed, or taught among the assembly?'

Brahmā said, 'No, World Honored One (Śākyamuni)!'

'Brahmā! Because all Dharmas are unattainable and all Dharmas are devoid of self-nature, my Bodhi (awakening) is without the characteristic of craving.'

At that time, Sumati Brahmā (a Brahmā) said to the Buddha, 'World Honored One (Śākyamuni)! If the Tathāgata (one of the titles of the Buddha) has no attainment of Dharma, what benefit is there in saying, 'The Tathāgata (one of the titles of the Buddha) attains Bodhi (awakening) and is called Buddha'?'

The Buddha said, 'Brahmā! What do you think? Is the Dharma that I speak, whether conditioned (有為) or unconditioned (無為), real or false?'

Brahmā said, 'That Dharma is false, not real.'

'What do you think? If a Dharma is false and not real, is that Dharma existent or nonexistent?'

Brahmā said, 'World Honored One (Śākyamuni)! If a Dharma is false, it should not be said to be existent, nor should it be said to be nonexistent.'

'What do you think? If a Dharma is neither existent nor nonexistent, is there anyone who attains that Dharma?'

Brahmā said, 'There is no one who attains it.'

'Brahmā! When the Tathāgata (one of the titles of the Buddha) sat at the Bodhi (awakening) field, he only attained the ultimate emptiness of afflictions arising from false and inverted perceptions. He attains because of non-attainment, and knows because of non-knowing. Why? The Dharma that I have attained is invisible, inaudible, imperceptible, indiscernible, ungraspable, unattachable, unspeakable, and unarguable; it transcends all characteristics of Dharma, without language, without speech, without writing, beyond words and expression. Brahmā! This Dharma is like this, like empty space. Do you want to gain benefit from such a Dharma?'

Brahmā said, 'No, World Honored One (Śākyamuni)! The Buddhas, the Tathāgatas (one of the titles of the Buddha), are extremely rare, accomplishing unprecedented merits.'

有法，深入大慈大悲，得如是寂滅相法，而以文字言說教人令得。世尊！其有聞是能信解者，當知是人不從小功德來。世尊！是法一切世間之所難信。所以者何？世間貪著實，而是法無實、無虛妄；世間貪著法，而是法無法、無非法；世間貪著涅槃，而是法無生死、無涅槃；世間貪著善法，而是法無善、無非善；世間貪著樂，而是法無苦、無樂；世間貪著佛出世，而是法無佛出世亦無涅槃；雖有說法，而是法非可說相；雖贊說僧，而僧即是無為。是故此法一切世間之所難信。譬如水中出火、火中出水，難可得信；如是煩惱中有菩提，菩提中有煩惱，是亦難信。所以者何？如來得是虛妄煩惱之性，而無法不得，有所說法亦無有形，雖有所知亦無分別，雖證涅槃亦無滅者。

「世尊！若有善男子、善女人能信解如是法義者；當知是人得脫諸見；當知是人已親近無量諸佛；當知是人已供養無量諸佛；當知是人為善知識所護；當知是人志意曠大；當知是人善根深厚；當知是人守護諸佛法藏；當知是人能善思量，起于善業；當知是人種姓尊貴，生如來家；當知是人能行大舍，舍諸煩惱；當知是人得持戒力，非煩惱力；當知是人得忍辱力，非瞋恚力；當知是人得精進力，無有疲懈；當知是人得禪定力，滅諸噁心；當知是人得

【現代漢語翻譯】 現代漢語譯本： 『有一種法，能夠深入理解大慈大悲的含義，從而獲得寂滅之相的法，並且用文字言語來教導他人，使他們也能獲得。世尊！如果有人聽聞此法能夠相信並理解，應當知道這個人不是從小小的功德而來。世尊！這種法在一切世間都難以令人相信。為什麼呢？因為世間之人貪戀實在之物，而這種法卻無所謂實在，也無所謂虛妄；世間之人貪戀法，而這種法卻無所謂有法，也無所謂非法；世間之人貪戀涅槃（Nirvana，寂滅），而這種法卻無所謂生死，也無所謂涅槃；世間之人貪戀善法，而這種法卻無所謂善，也無所謂非善；世間之人貪戀快樂，而這種法卻無所謂苦，也無所謂樂；世間之人貪戀佛（Buddha，覺悟者）出世，而這種法卻無所謂佛出世，也無所謂涅槃；雖然有說法，但這種法的相狀卻不是可以用言語表達的；雖然讚歎僧（Sangha，僧團），但僧的本質卻是無為。因此，這種法在一切世間都難以令人相信。譬如水中出現火焰，火焰中出現水，難以令人相信；同樣，煩惱（Kleshas，精神污染）中存在菩提（Bodhi，覺悟），菩提中存在煩惱，這也是難以令人相信的。為什麼呢？因為如來（Tathagata，佛的稱號）獲得了虛妄煩惱的本性，從而沒有什麼法是不能獲得的，所說的法也沒有固定的形狀，雖然有所知曉，卻沒有分別，雖然證得了涅槃，卻沒有滅度者。 『世尊！如果有善男子、善女人能夠相信並理解這樣的法義，應當知道這個人已經脫離了各種見解；應當知道這個人已經親近了無量的諸佛；應當知道這個人已經供養了無量的諸佛；應當知道這個人受到了善知識的護佑；應當知道這個人志向遠大；應當知道這個人善根深厚；應當知道這個人守護著諸佛的法藏；應當知道這個人能夠很好地思考，從而發起善業；應當知道這個人種姓尊貴，出生在如來之家；應當知道這個人能夠行大舍，捨棄各種煩惱；應當知道這個人獲得了持戒的力量，而不是煩惱的力量；應當知道這個人獲得了忍辱的力量，而不是嗔恚的力量；應當知道這個人獲得了精進的力量，沒有疲憊懈怠；應當知道這個人獲得了禪定的力量，滅除了各種噁心；應當知道這個人獲得了』

【English Translation】 English version: 『There is a Dharma that deeply penetrates great compassion and obtains the Dharma of such a tranquil and extinguished form, and uses words and speech to teach people to attain it. World-Honored One! If there are those who hear this and can believe and understand it, know that these people do not come from small merits. World-Honored One! This Dharma is difficult for all the world to believe. Why is that? The world is attached to reality, but this Dharma is neither real nor unreal; the world is attached to Dharma, but this Dharma is neither Dharma nor non-Dharma; the world is attached to Nirvana (Nirvana, extinction), but this Dharma is neither birth and death nor Nirvana; the world is attached to good Dharma, but this Dharma is neither good nor non-good; the world is attached to pleasure, but this Dharma is neither suffering nor pleasure; the world is attached to the Buddha (Buddha, the awakened one) appearing in the world, but this Dharma is neither the Buddha appearing in the world nor Nirvana; although there is speaking, this Dharma is not an expressible form; although the Sangha (Sangha, monastic community) is praised, the Sangha is non-action. Therefore, this Dharma is difficult for all the world to believe. It is hard to believe that fire comes out of water and water comes out of fire; likewise, it is also hard to believe that there is Bodhi (Bodhi, enlightenment) in afflictions (Kleshas, mental defilements) and afflictions in Bodhi. Why is that? The Tathagata (Tathagata, title of the Buddha) has obtained the nature of false afflictions, and there is no Dharma that cannot be obtained, and the Dharma that is spoken has no fixed form, and although there is knowledge, there is no discrimination, and although Nirvana is attained, there is no one who is extinguished.』 『World-Honored One! If there are good men and good women who can believe and understand such Dharma meanings, know that these people have escaped all views; know that these people have been close to immeasurable Buddhas; know that these people have made offerings to immeasurable Buddhas; know that these people are protected by good teachers; know that these people have great aspirations; know that these people have deep roots of goodness; know that these people are guarding the Dharma treasury of the Buddhas; know that these people can think well and initiate good deeds; know that these people are of noble lineage and are born into the family of the Tathagata; know that these people can practice great generosity and abandon all afflictions; know that these people have obtained the power of upholding precepts, not the power of afflictions; know that these people have obtained the power of patience, not the power of anger; know that these people have obtained the power of diligence, without fatigue or laziness; know that these people have obtained the power of meditation, extinguishing all evil thoughts; know that these people have obtained』

智慧力，離惡邪見；當知是人一切惡魔不能得便；當知是人一切怨賊所不能破；當知是人不誑世間；當知是人是真語者，善說法相故；當知是人是實語者，說第一義故；當知是人善為諸佛之所護念；當知是人柔和軟善，同止安樂；當知是人名為大富，有聖財故；當知是人常能知足，行聖種故；當知是人易滿易養，離貪著故；當知是人得安隱心，到彼岸故；當知是人度未度者；當知是人解未解者；當知是人安未安者；當知是人滅未滅者；當知是人能示正道；當知是人能說解脫；當知是人為大醫王，善知諸藥；當知是人猶如良藥，善療眾病；當知是人智慧勇健；當知是人為有大力，堅固究竟；當知是人有精進力，不隨他語；當知是人為如師子，無所怖畏；當知是人為如象王，其心調柔；當知是人為如老象，其心隨順；當知是人為如牛王，能導大眾；當知是人為大勇健，能破魔怨；當知是人為大丈夫，處眾無畏；當知是人無所忌難，得無畏法故；當知是人無所畏難，說真諦法故；當知是人具清白法，如月盛滿；當知是人智慧光照，猶如日明；當知是人除諸闇冥，猶如執炬；當知是人樂行舍心，離諸憎愛；當知是人載育眾生，猶如地；當知是人洗諸塵垢，猶如水；當知是人燒諸動念，猶如火；當知是人於法無障，猶如風；當知

【現代漢語翻譯】 現代漢語譯本 擁有智慧的力量，遠離邪惡的見解；應當知道這個人一切惡魔都無法找到機會加害；應當知道這個人一切怨恨的盜賊都無法摧毀；應當知道這個人不欺騙世人；應當知道這個人是說真話的人，因為他善於宣說諸法的實相；應當知道這個人是說實話的人，因為他宣說的是第一義諦；應當知道這個人受到諸佛的善意保護和憶念；應當知道這個人性格柔和善良，與人和睦相處，感到安樂；應當知道這個人被稱為大富之人，因為他擁有聖人的財富；應當知道這個人常常能夠知足，因為他奉行聖人的種姓；應當知道這個人容易滿足，容易養活，因為他遠離貪婪和執著；應當知道這個人獲得安穩的心，到達彼岸；應當知道這個人度化那些尚未被度化的人；應當知道這個人開解那些尚未被開解的人；應當知道這個人安頓那些尚未被安頓的人；應當知道這個人滅除那些尚未被滅除的煩惱；應當知道這個人能夠指示正道；應當知道這個人能夠宣說解脫之法；應當知道這個人是偉大的醫王，善於瞭解各種藥物；應當知道這個人猶如良藥，善於治療各種疾病；應當知道這個人智慧勇敢而強健；應當知道這個人擁有強大的力量，堅定而究竟；應當知道這個人擁有精進的力量，不隨從他人的言語；應當知道這個人猶如獅子，無所畏懼；應當知道這個人猶如象王，內心調伏柔順；應當知道這個人猶如老象，內心隨順正法；應當知道這個人猶如牛王，能夠引導大眾；應當知道這個人非常勇敢強健，能夠摧毀魔的怨敵；應當知道這個人是大丈夫，處在眾人之中無所畏懼；應當知道這個人沒有什麼可以顧忌和畏難的，因為他獲得了無畏之法；應當知道這個人沒有什麼可以畏懼和為難的，因為他宣說真實的諦法；應當知道這個人具備清凈潔白的法，猶如滿月；應當知道這個人智慧的光芒照耀，猶如太陽的光明；應當知道這個人消除一切黑暗，猶如手執火炬；應當知道這個人樂於行佈施之心，遠離各種憎恨和愛戀；應當知道這個人承載和養育眾生，猶如大地；應當知道這個人洗滌各種塵垢，猶如水；應當知道這個人焚燒各種妄動的念頭，猶如火；應當知道這個人對於佛法沒有障礙，猶如風；應當知道

【English Translation】 English version Having the power of wisdom, being apart from evil and wrong views; it should be known that all demons cannot find an opportunity to harm this person; it should be known that all hateful thieves cannot destroy this person; it should be known that this person does not deceive the world; it should be known that this person is a speaker of truth, because he is good at expounding the true nature of all dharmas; it should be known that this person is a speaker of reality, because he expounds the first principle; it should be known that this person is well protected and remembered by all the Buddhas; it should be known that this person is gentle and kind, lives in harmony with others, and feels at ease; it should be known that this person is called a great wealthy person, because he possesses the wealth of the saints; it should be known that this person is always able to be content, because he practices the lineage of the saints; it should be known that this person is easy to satisfy and easy to support, because he is far from greed and attachment; it should be known that this person obtains a stable mind and reaches the other shore; it should be known that this person liberates those who have not yet been liberated; it should be known that this person enlightens those who have not yet been enlightened; it should be known that this person settles those who have not yet been settled; it should be known that this person extinguishes the afflictions that have not yet been extinguished; it should be known that this person can point out the right path; it should be known that this person can expound the Dharma of liberation; it should be known that this person is a great physician king, skilled in understanding various medicines; it should be known that this person is like a good medicine, skilled in treating various diseases; it should be known that this person is wise, brave, and strong; it should be known that this person possesses great strength, steadfast and ultimate; it should be known that this person possesses the power of diligence, not following the words of others; it should be known that this person is like a lion, fearless; it should be known that this person is like an elephant king, with a tamed and gentle heart; it should be known that this person is like an old elephant, with a heart that follows the right Dharma; it should be known that this person is like a bull king, able to guide the masses; it should be known that this person is very brave and strong, able to destroy the enemies of Mara; it should be known that this person is a great man, fearless in the midst of people; it should be known that this person has nothing to fear or be difficult about, because he has obtained the Dharma of fearlessness; it should be known that this person has nothing to fear or be difficult about, because he expounds the true Dharma; it should be known that this person possesses pure and white Dharma, like the full moon; it should be known that this person's light of wisdom shines, like the light of the sun; it should be known that this person eliminates all darkness, like holding a torch; it should be known that this person is happy to practice the heart of giving, away from all hatred and love; it should be known that this person carries and nurtures all beings, like the earth; it should be known that this person washes away all dust and dirt, like water; it should be known that this person burns all wandering thoughts, like fire; it should be known that this person has no obstacles to the Dharma, like the wind; it should be known

是人其心不動，如須彌；當知是人其心堅固，如金剛山；當知是人一切外道競勝論者所不能動；當知是人一切聲聞、辟支佛所不能測；當知是人多饒法寶，猶如大海；當知是人煩惱不現，如波陀羅；當知是人求法無厭；當知是人以智慧知足；當知是人能轉法輪，如轉輪王；當知是人身色殊妙，如天帝釋；當知是人心得自在，如梵天王；當知是人說法音聲猶如雷震；當知是人降法甘露，猶如時雨；當知是人能增長無漏根、力、覺分；當知是人已度生死污泥；當知是人入佛智慧；當知是人近佛菩提；當知是人能多學問無與等者；當知是人無有量已過量；當知是人智慧辯才，無有障礙；當知是人得憶念堅固，得陀羅尼；當知是人知諸眾生深心所行；當知是人得智慧力，正觀諸法解達義趣；當知是人勤行精進，利安世間；當知是人超出於世；當知是人不可污染，猶如蓮華；當知是人不為世法所覆；當知是人利根者所愛；當知是人多聞者所敬；當知是人智者所念；當知是人人天供養；當知是人為坐禪者之所敬禮；當知是人善人所貴；當知是人聲聞、辟支佛之所貪慕；當知是人不貪小行；當知是人不覆藏罪、不顯功德；當知是人威儀備具，生他凈心；當知是人身色端正，見者悅樂；當知是人有大威德，眾所宗仰；當知是人以三十二

【現代漢語翻譯】 現代漢語譯本 是這樣的人，他的心不動搖，就像須彌山（Sumeru）；應當知道，這樣的人他的心堅固，就像金剛山（Vajra Mountain）；應當知道，這樣的人，一切外道辯論者都不能動搖他；應當知道，這樣的人，一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）都不能測度他；應當知道，這樣的人，擁有豐富的法寶，就像大海一樣；應當知道，這樣的人，煩惱不會顯現，就像波陀羅樹（Patala tree）一樣；應當知道，這樣的人，對於求法沒有厭足；應當知道，這樣的人，以智慧而知足；應當知道，這樣的人，能夠轉動法輪，就像轉輪王（Chakravartin）一樣；應當知道，這樣的人，身色殊勝美妙，就像天帝釋（Indra）一樣；應當知道，這樣的人，心得到自在，就像梵天王（Brahma）一樣；應當知道，這樣的人，說法音聲猶如雷鳴；應當知道，這樣的人，降下法之甘露，就像及時的雨水；應當知道，這樣的人，能夠增長無漏的根、力、覺支；應當知道，這樣的人，已經度過生死污泥；應當知道，這樣的人，進入佛的智慧；應當知道，這樣的人，接近佛的菩提（Bodhi）；應當知道，這樣的人，能夠廣學多聞，沒有可以與之相比者；應當知道，這樣的人，沒有限量，已經超越了限量；應當知道，這樣的人，智慧辯才，沒有障礙；應當知道，這樣的人，得到憶念的堅固，得到陀羅尼（Dharani）；應當知道，這樣的人，知道一切眾生內心深處的行為；應當知道，這樣的人，得到智慧的力量，正確地觀察諸法，理解通達義理；應當知道，這樣的人，勤奮修行精進，利益安樂世間；應當知道，這樣的人，超出於世間；應當知道，這樣的人，不可被污染，就像蓮花一樣；應當知道，這樣的人，不被世間法所覆蓋；應當知道，這樣的人，為利根者所喜愛；應當知道，這樣的人，為多聞者所尊敬；應當知道，這樣的人，為智者所思念；應當知道，這樣的人，受到人天供養；應當知道，這樣的人，為坐禪者所敬禮；應當知道，這樣的人，為善人所看重；應當知道，這樣的人，為聲聞、辟支佛所貪慕；應當知道，這樣的人，不貪圖小的修行；應當知道，這樣的人，不隱瞞罪過，不彰顯功德；應當知道，這樣的人，威儀完備，使他人產生清凈之心；應當知道，這樣的人，身色端正，見到的人心生喜悅；應當知道，這樣的人，有大威德，為大眾所宗仰；應當知道，這樣的人，以三十二

【English Translation】 English version Such a person's mind is unmoving, like Mount Sumeru (Sumeru); know that such a person's mind is firm, like Vajra Mountain (Vajra Mountain); know that such a person cannot be moved by all heretical debaters; know that such a person cannot be fathomed by all Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha); know that such a person is rich in Dharma treasures, like the great ocean; know that such a person's afflictions do not appear, like the Patala tree (Patala tree); know that such a person is never satisfied in seeking the Dharma; know that such a person is content with wisdom; know that such a person can turn the Dharma wheel, like a Chakravartin (Chakravartin); know that such a person's body and appearance are exceptionally beautiful, like Indra (Indra); know that such a person's mind is free, like Brahma (Brahma); know that such a person's voice in expounding the Dharma is like thunder; know that such a person pours down the nectar of the Dharma, like timely rain; know that such a person can increase the unconditioned roots, powers, and factors of enlightenment; know that such a person has crossed the mud of birth and death; know that such a person has entered the wisdom of the Buddha; know that such a person is close to the Bodhi (Bodhi) of the Buddha; know that such a person can learn widely and has no equal; know that such a person is immeasurable and has transcended measure; know that such a person's wisdom and eloquence are unobstructed; know that such a person has obtained firm memory and Dharani (Dharani); know that such a person knows the deep thoughts and actions of all beings; know that such a person has obtained the power of wisdom, correctly observes all dharmas, and understands their meaning; know that such a person diligently practices with vigor, benefiting and bringing peace to the world; know that such a person transcends the world; know that such a person cannot be defiled, like a lotus flower; know that such a person is not covered by worldly dharmas; know that such a person is loved by those with sharp faculties; know that such a person is respected by those who have heard much; know that such a person is remembered by the wise; know that such a person is offered to by humans and gods; know that such a person is revered by those who practice meditation; know that such a person is valued by good people; know that such a person is longed for by Śrāvakas and Pratyekabuddhas; know that such a person does not crave small practices; know that such a person does not conceal faults or display merits; know that such a person's demeanor is complete, generating pure minds in others; know that such a person's body and appearance are upright, bringing joy to those who see them; know that such a person has great power and virtue, and is revered by all; know that such a person, with the thirty-two

相莊嚴其身；當知是人能繼佛種；當知是人能護法寶；當知是人能供養僧；當知是人諸佛所見；當知是人為得法眼；當知是人以佛智慧而得受記；當知是人具足三忍；當知是人安住道場；當知是人破壞魔軍；當知是人得一切種智；當知是人轉於法輪；當知是人作無量佛事。

「若人信解如是法義，不驚疑怖畏者，得如是功德——是人于諸佛阿耨多羅三藐三菩提甚深難解、難知、難信、難入，而能信受、讀誦、通利、奉持，為人廣說，如說修行，亦教他人如說修行。如是之人，我以一劫若減一劫，說其功德猶不能盡。」

思益梵天所問經卷第一 大正藏第 15 冊 No. 0586 思益梵天所問經

思益梵天所問經卷第二

姚秦龜茲國三藏鳩摩羅什譯解諸法品第四之餘(丹如來五力說品第六五幅世尊何謂大悲下為如來大悲品第七)

佛告梵天：「汝何能稱說是人功德？如如來以無礙智慧之所知乎，是人所有功德復過於此。若人能于如來所說文字、言說、章句，通達隨順、不違不逆、和合為一，隨其義理，不隨章句言辭，而善知言辭所應之相；知如來以何語說法、以何隨宜說法、以何方便說法、以何法門說法、以何大悲說法。梵天！若菩薩能知如來以是五力說法，是菩薩能作佛事

【現代漢語翻譯】 現代漢語譯本： 莊嚴自身；應當知道這個人能夠繼承佛的種子；應當知道這個人能夠守護佛法寶藏；應當知道這個人能夠供養僧眾；應當知道這個人被諸佛所見；應當知道這個人已經獲得了法眼；應當知道這個人以佛的智慧而得到授記；應當知道這個人具足三種忍辱；應當知道這個人安住在菩提道場；應當知道這個人能夠摧毀魔軍；應當知道這個人獲得一切種智（對一切事物和現象的徹底理解）；應當知道這個人轉動法輪（傳播佛法）；應當知道這個人做無量的佛事（利益眾生的事業）。 『如果有人相信和理解這些佛法義理，不感到驚慌、懷疑或恐懼，就能獲得這樣的功德——這個人對於諸佛的阿耨多羅三藐三菩提（無上正等正覺），這種甚深、難以理解、難以知曉、難以置信、難以進入的境界，卻能夠信受、讀誦、通達、奉持，並且為他人廣泛解說，按照所說的去修行，也教導他人按照所說的去修行。像這樣的人，我用一劫或者減少一劫的時間，來說他的功德也說不完。』 《思益梵天所問經》卷第一 大正藏第 15 冊 No. 0586 《思益梵天所問經》 《思益梵天所問經》卷第二 姚秦龜茲國三藏鳩摩羅什譯 解諸法品第四之餘(丹如來五力說品第六五幅世尊何謂大悲下為如來大悲品第七) 佛告訴思益梵天：『你如何能夠稱量這個人（指菩薩）的功德呢？即使如來以無礙的智慧所瞭解的，這個人所擁有的功德還要超過這些。如果有人能夠對於如來所說的文字、言說、章句，通達順應，不違背不牴觸，和諧統一，遵循其中的義理，不拘泥於章句言辭，並且善於瞭解言辭所應表達的真實含義；知道如來用什麼語言說法，用什麼隨順眾生根機的方式說法，用什麼方便法門說法，用什麼法門說法，用什麼大悲心說法。思益梵天！如果菩薩能夠知道如來用這五力說法，這位菩薩就能夠做佛的事業。』

【English Translation】 English version: Adorning their body with solemnity; it should be known that this person can inherit the Buddha's seed; it should be known that this person can protect the Dharma treasure; it should be known that this person can make offerings to the Sangha; it should be known that this person is seen by all Buddhas; it should be known that this person has obtained the Dharma eye; it should be known that this person has received prediction with the wisdom of the Buddha; it should be known that this person is complete with the three tolerances (three kinds of forbearance); it should be known that this person dwells in the Bodhi-mandala (place of enlightenment); it should be known that this person destroys the armies of Mara (demon); it should be known that this person obtains all-knowing wisdom (Sarvajna); it should be known that this person turns the Dharma wheel (spreads the Dharma); it should be known that this person performs immeasurable Buddha-deeds (activities that benefit sentient beings). 『If a person believes and understands such Dharma meanings, without being startled, doubtful, or fearful, they will obtain such merits—this person, regarding the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas, which is profound, difficult to understand, difficult to know, difficult to believe, and difficult to enter, is able to believe, accept, recite, master, uphold, widely explain it to others, practice according to what is said, and also teach others to practice according to what is said. For such a person, even if I were to speak of their merits for one kalpa (eon) or less than one kalpa, I still would not be able to exhaust them.』 The Sutra Requested by Brahma Sreyas Volume 1 Tripitaka Volume 15 No. 0586 The Sutra Requested by Brahma Sreyas The Sutra Requested by Brahma Sreyas Volume 2 Translated by Kumarajiva of Kucha in the Yao Qin Dynasty Remaining of Chapter Four on Explaining All Dharmas (Dan Tathagata's Discourse on the Five Powers Chapter Six Fivefold World Honored One What is Great Compassion Below is Tathagata's Chapter Seven on Great Compassion) The Buddha told Brahma Sreyas: 『How can you measure the merits of this person (referring to a Bodhisattva)? Even what the Tathagata knows with unobstructed wisdom, the merits possessed by this person exceed even that. If a person can understand and accord with the words, speech, phrases, and sentences spoken by the Tathagata, without contradicting or opposing them, harmoniously unifying them, following their meaning and principles, not clinging to the literal words and phrases, and is skilled in understanding the true meaning that the words should express; knowing with what language the Tathagata teaches the Dharma, with what expedient means the Tathagata teaches, with what skillful methods the Tathagata teaches, with what Dharma gates the Tathagata teaches, and with what great compassion the Tathagata teaches. Brahma Sreyas! If a Bodhisattva can know that the Tathagata teaches the Dharma with these five powers, this Bodhisattva can perform the deeds of a Buddha.』

。」

梵天言：「何謂如來所用五力？」

佛言：「一者，語說；二者，隨宜；三者，方便；四者，法門；五者，大悲。是名如來所用五力，一切聲聞、辟支佛所不能及。」

「世尊！何謂為說法？」

佛言：「梵天！如來說過去法、說未來現在法，說垢凈法，說世間、出世間法，說有罪、無罪法，說有漏、無漏法，說有為、無為法，說我、人、眾生、壽命法，說得證法，說生死、涅槃法。梵天！當知是諸言說，如幻人說，無決定故；如夢中說，虛妄見故；如響聲說，從空出故；說如影，眾緣合故；說如鏡中像，因不入鏡故；說如野馬，顛倒見故；說如虛空，無生滅故。當知是說為無所說，諸法相不可說故。梵天！若菩薩能知此諸說者，雖有一切言說，而於諸法無所貪著；以不貪著故得無礙辯才；以是辯才，若恒河沙劫說法無盡無礙，諸有言說不壞法性，亦復不著不壞法性。梵天！是名如來說也。」

梵天言：「世尊！何謂隨宜？」

佛言：「如來或垢法說凈，凈法說垢。菩薩於此應知如來隨宜所說。梵天！何謂垢法說凈？不得垢法性故。何謂凈法說垢？貪著凈法故。又，梵天！我說佈施即是涅槃，凡人無智不能善解隨宜所說。菩薩應如是思量：『佈施后得大富，此中無法可得

【現代漢語翻譯】 現代漢語譯本 梵天問道：『什麼是如來所運用的五種力量？』 佛回答說：『第一是言語表達；第二是隨順機宜；第三是善巧方便；第四是佛法法門；第五是大慈大悲。這被稱為如來所運用的五種力量，一切聲聞、辟支佛（Pratyekabuddha，獨覺佛）都無法達到。』 『世尊！什麼是說法？』 佛說：『梵天！如來說過去法、說未來現在法，說染污清凈法，說世間、出世間法，說有罪、無罪法，說有漏、無漏法，說有為、無為法，說我、人、眾生、壽命法，說證悟之法，說生死、涅槃（Nirvana，寂滅）之法。梵天！應當知道這些言說，如同幻術師所說，沒有決定性；如同夢中所說，是虛妄的見解；如同迴響的聲音，從空無中產生；如同影子，是眾多因緣聚合而成；如同鏡中的影像，因為影像並不真正進入鏡子；如同野馬（陽焰），是顛倒的見解；如同虛空，沒有生滅。應當知道這種說法是無所說，因為諸法的實相是不可說的。梵天！如果菩薩能夠了解這些說法，雖然有種種言說，但對於諸法不會產生貪著；因為不貪著，所以能得到無礙的辯才；憑藉這種辯才，即使在恒河沙劫的時間裡說法，也不會窮盡，沒有障礙，所有的言說都不會破壞法的本性，也不會執著于不破壞法的本性。梵天！這稱為如來的說法。』 梵天問道：『世尊！什麼是隨順機宜？』 佛說：『如來有時將染污法說成清凈，將清凈法說成染污。菩薩對此應當瞭解如來隨順機宜的說法。梵天！什麼叫做將染污法說成清凈？因為無法得到染污法的自性。什麼叫做將清凈法說成染污？因為貪著清凈法。』 『又，梵天！我說佈施就是涅槃，凡夫沒有智慧，不能很好地理解隨順機宜的說法。菩薩應當這樣思量：『佈施之後得到大富，這其中並沒有什麼法可以得到』

【English Translation】 English version Brahma said: 'What are the five powers used by the Tathagata (如來, one who has thus come)?' The Buddha said: 'First, speech; second, adapting to circumstances; third, skillful means; fourth, Dharma (佛法) teachings; fifth, great compassion. These are called the five powers used by the Tathagata, which all Shravakas (聲聞, disciple who hears the teachings), Pratyekabuddhas (辟支佛, solitary Buddha) cannot reach.' 'World Honored One! What is called expounding the Dharma?' The Buddha said: 'Brahma! The Tathagata speaks of the past Dharma, speaks of the future and present Dharma, speaks of defiled and pure Dharma, speaks of worldly and transcendental Dharma, speaks of sinful and sinless Dharma, speaks of defiled and undefiled Dharma, speaks of conditioned and unconditioned Dharma, speaks of 'I', people, sentient beings, and lifespan Dharma, speaks of the Dharma of attainment, speaks of the Dharma of birth and death, and Nirvana (涅槃, cessation of suffering). Brahma! You should know that these words are like those spoken by a magician, without certainty; like words in a dream, a false view; like an echo, coming from emptiness; like a shadow, arising from the combination of many causes; like an image in a mirror, because the image does not enter the mirror; like a mirage, a distorted view; like space, without arising or ceasing. You should know that this speech is without speech, because the characteristics of all Dharmas are unspeakable. Brahma! If a Bodhisattva (菩薩, enlightenment being) can understand these speeches, although there are all kinds of speeches, he will not be attached to any Dharma; because he is not attached, he obtains unobstructed eloquence; with this eloquence, even if he speaks for kalpas (劫, eons) as numerous as the sands of the Ganges River, it will not be exhausted or obstructed, and all speeches will not destroy the nature of Dharma, nor will he be attached to the non-destructive nature of Dharma. Brahma! This is called the Tathagata's speech.' Brahma said: 'World Honored One! What is adapting to circumstances?' The Buddha said: 'The Tathagata sometimes speaks of defiled Dharma as pure, and pure Dharma as defiled. Bodhisattvas should understand the Tathagata's speech that adapts to circumstances. Brahma! What is called speaking of defiled Dharma as pure? Because the nature of defiled Dharma cannot be obtained. What is called speaking of pure Dharma as defiled? Because of attachment to pure Dharma.' 'Furthermore, Brahma! I say that giving is Nirvana, but ordinary people without wisdom cannot understand the speech that adapts to circumstances well. Bodhisattvas should think like this: 'After giving, one obtains great wealth, but there is no Dharma to be obtained in this.'

；從一念至一念，若不從一念至一念即是諸法實相，諸法實相即是涅槃。』持戒是涅槃，不作不起故；忍辱是涅槃，唸唸滅故；精進是涅槃，無所取故；禪定是涅槃，不貪味故；智慧是涅槃，不得相故；貪慾是實際，法性無慾故；瞋恚是實際，法性無瞋故；愚癡是實際，法性無癡故；生死是涅槃，無退無生故；涅槃是生死，以貪著故；實語是虛妄，生語見故；虛妄是實語，為增上慢人故。

「又，梵天！如來以隨宜故，或自說我，是說常邊者；或自說我，是說斷邊者；或自說我，是說無作者；或自說我，是邪見者；或自說我，是不信者；或自說我，是不知報恩者；或自說我，是食吐者；或自說我，是不受者。如來無有如此諸事，當知是為隨宜所說，欲令眾生舍增上慢故。若菩薩善通達如來隨宜說者，若聞佛出則便信受，示眾生善業色身果報故；若聞佛不出亦信受，知是諸佛法性身故；若聞佛說法亦信受，為喜樂文字眾生故；若聞佛不說法亦信受，知諸法位性不可說故；若聞有涅槃亦信受，滅顛倒所起煩惱故；若聞無涅槃亦信受，諸法無生滅相故；若聞有眾生亦信受，入世諦門故；若聞無眾生亦信受，入第一義故。梵天！菩薩如是善知如來隨宜所說，于諸音聲無疑無畏，亦能利益無量眾生。」

「世尊！何

【現代漢語翻譯】 現代漢語譯本：『從一個念頭到下一個念頭，如果不從一個念頭到下一個念頭，那就是諸法實相（一切事物真實的樣子），諸法實相就是涅槃（解脫）。』持戒是涅槃，因為不造作，不起念；忍辱是涅槃，因爲念念都在滅去；精進是涅槃，因為沒有執取；禪定是涅槃，因為不貪戀禪定的滋味；智慧是涅槃，因為不執著于表相；貪慾是實際，因為法性（事物本來的性質）沒有貪慾；瞋恚是實際，因為法性沒有瞋恚；愚癡是實際，因為法性沒有愚癡；生死是涅槃，因為沒有退轉，沒有產生；涅槃是生死，因為有貪著；真實的話是虛妄的，因為產生語言的見解；虛妄的話是真實的話，爲了調伏增上慢（自以為是）的人。

『還有，梵天（Brahma，印度教的創造之神）！如來（Tathagata，佛的稱號）因為隨順眾生的根器，有時說『我』，這是說常邊（永恒不變的一面）；有時說『我』，這是說斷邊（斷滅的一面）；有時說『我』，這是說沒有作者；有時說『我』，這是邪見者；有時說『我』，是不信者；有時說『我』，是不知報恩者；有時說『我』，是食吐者（吃了又吐出來，比喻接受了又放棄）；有時說『我』，是不接受者。如來沒有這些事情，應當知道這是隨順眾生的根器所說的，想要讓眾生捨棄增上慢。如果菩薩（Bodhisattva，立志成佛的人）善於通達如來隨順眾生根器所說的話，如果聽到佛出世就相信接受，因為佛示現眾生善業所感得的色身果報；如果聽到佛不出世也相信接受，知道這是諸佛的法性身（佛的真如法性所顯現的身體）；如果聽到佛說法也相信接受，爲了喜歡文字的眾生；如果聽到佛不說法也相信接受，知道諸法的體性是不可說的；如果聽到有涅槃也相信接受，因為滅除顛倒所產生的煩惱；如果聽到沒有涅槃也相信接受，因為諸法沒有生滅的現象；如果聽到有眾生也相信接受，因為進入世俗諦（相對於真諦的世俗認知）的門；如果聽到沒有眾生也相信接受，因為進入第一義諦（最高的真理）的門。梵天！菩薩這樣善於瞭解如來隨順眾生根器所說的話，對於各種音聲沒有疑惑沒有畏懼，也能利益無量眾生。』

『世尊（Bhagavan，佛的稱號）！為什麼...

【English Translation】 English version: 『From one thought to the next, if it does not proceed from one thought to the next, that is the true nature of all dharmas (phenomena), and the true nature of all dharmas is Nirvana (liberation).』 Morality is Nirvana, because it does not create or arise; patience is Nirvana, because thoughts are constantly ceasing; diligence is Nirvana, because there is nothing to grasp; meditation is Nirvana, because it does not crave its flavor; wisdom is Nirvana, because it does not grasp at appearances; greed is reality, because the Dharma-nature (the inherent nature of things) has no desire; hatred is reality, because the Dharma-nature has no hatred; ignorance is reality, because the Dharma-nature has no ignorance; birth and death are Nirvana, because there is no regression and no arising; Nirvana is birth and death, because of attachment; truthful speech is false, because it gives rise to the view of speech; false speech is truthful, for the sake of those with excessive pride (conceit).

『Furthermore, Brahma (the creator god in Hinduism)! The Tathagata (title of the Buddha), according to what is suitable, sometimes speaks of 『I,』 which is to speak of the side of permanence; sometimes speaks of 『I,』 which is to speak of the side of annihilation; sometimes speaks of 『I,』 which is to speak of no creator; sometimes speaks of 『I,』 who is a heretic; sometimes speaks of 『I,』 who is a non-believer; sometimes speaks of 『I,』 who does not know how to repay kindness; sometimes speaks of 『I,』 who is a food-vomiter (one who eats and then vomits, an analogy for accepting and then abandoning); sometimes speaks of 『I,』 who is a non-receiver. The Tathagata has none of these things. Know that these are spoken according to what is suitable, desiring to cause sentient beings to abandon excessive pride. If a Bodhisattva (one who aspires to Buddhahood) is skilled in understanding what the Tathagata speaks according to what is suitable, if they hear that the Buddha appears in the world, they will believe and accept it, because the Buddha demonstrates the karmic reward of the physical body resulting from the good deeds of sentient beings; if they hear that the Buddha does not appear in the world, they will also believe and accept it, knowing that this is the Dharma-body (the body manifested by the Buddha's true nature) of all Buddhas; if they hear that the Buddha teaches the Dharma, they will also believe and accept it, for the sake of sentient beings who delight in words; if they hear that the Buddha does not teach the Dharma, they will also believe and accept it, knowing that the nature of all dharmas is inexpressible; if they hear that there is Nirvana, they will also believe and accept it, because it extinguishes the afflictions arising from delusion; if they hear that there is no Nirvana, they will also believe and accept it, because all dharmas have no characteristics of arising or ceasing; if they hear that there are sentient beings, they will also believe and accept it, because they enter the gate of conventional truth (relative to ultimate truth); if they hear that there are no sentient beings, they will also believe and accept it, because they enter the gate of the ultimate truth. Brahma! A Bodhisattva who thus understands well what the Tathagata speaks according to what is suitable, has no doubt or fear regarding various sounds, and can also benefit immeasurable sentient beings.』

『Bhagavan (title of the Buddha)! Why...

謂方便？」

佛言：「如來為眾生說佈施得大富，持戒得生天，忍辱得端正，精進得具諸功德，禪定得法喜，智慧得舍諸煩惱，多聞得智慧故，行十善道得人天福樂故，慈悲喜捨得生梵世故，禪定得如實智慧故，如實智慧得道果故，學地得無學地故，辟支佛地得消諸供養故，佛地得無量智慧故，涅槃得滅一切苦惱故。梵天！我如是方便為眾生贊說是法。如來實不得我、人、眾生、壽命者，亦不得施、亦不得慳，亦不得戒、亦不得毀戒，亦不得忍辱、亦不得瞋恚，亦不得精進、亦不得懈怠，亦不得禪定、亦不得亂心，亦不得智慧、亦不得智慧果，亦不得菩提、亦不得涅槃，亦不得苦、亦不得樂。梵天！若眾生聞是法者勤行精進，是人為何利故勤行精進不得是法？若須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提、乃至涅槃亦復不得。梵天！是名如來方便說法。菩薩於此方便說法中應勤精進，令諸眾生得於法利。」

「世尊！何謂如來法門？」

佛言：「眼是解脫門，耳、鼻、舌、身、意是解脫門。所以者何？眼——空、無我、無我所，性自爾；耳、鼻、舌、身、意——空、無我、無我所，性自爾。梵天！當知諸入，皆入此解脫門，正行則不虛誑故；色、聲、香、味、觸、

【現代漢語翻譯】 現代漢語譯本 『什麼是方便（upaya）？』 佛說：『如來為眾生宣說佈施可以獲得大富，持戒可以得生天界，忍辱可以獲得端正的相貌，精進可以具備各種功德，禪定可以獲得法喜，智慧可以捨棄各種煩惱，多聞可以增長智慧，奉行十善道可以獲得人天福樂，修習慈悲喜捨四無量心可以得生梵天，禪定可以獲得如實的智慧，如實的智慧可以獲得道果，在有學位的階段可以達到無學位的階段，修辟支佛道可以消除各種供養，佛地可以獲得無量的智慧，涅槃可以滅除一切苦惱。梵天（Brahmā）！我這樣方便地為眾生贊說這些法。如來實際上沒有得到我、人、眾生、壽命這些概念，也沒有得到施捨，也沒有得到吝嗇，也沒有得到持戒，也沒有得到毀戒，也沒有得到忍辱，也沒有得到瞋恚，也沒有得到精進，也沒有得到懈怠，也沒有得到禪定，也沒有得到散亂的心，也沒有得到智慧，也沒有得到智慧的果實，也沒有得到菩提（bodhi），也沒有得到涅槃（nirvana），也沒有得到苦，也沒有得到樂。梵天（Brahmā）！如果眾生聽聞這些法後勤奮修行，那麼這個人爲了什麼利益而勤奮修行卻得不到這些法呢？無論是須陀洹果（Sotāpanna）、斯陀含果（Sakadāgāmin）、阿那含果（Anāgāmin）、阿羅漢果（Arhat），辟支佛道（Pratyekabuddha），阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），乃至涅槃（nirvana）也同樣得不到。梵天（Brahmā）！這叫做如來方便說法。菩薩（bodhisattva）在這種方便說法中應該勤奮精進，使眾生獲得法的利益。』 『世尊（Bhagavan）！什麼是如來法門？』 佛說：『眼是解脫門，耳、鼻、舌、身、意是解脫門。為什麼這樣說呢？眼——空、無我（anatta）、無我所，其自性就是如此；耳、鼻、舌、身、意——空、無我（anatta）、無我所，其自性就是如此。梵天（Brahmā）！應當知道各種入處，都進入這個解脫門，正行就不會虛假欺騙；色、聲、香、味、觸、』

【English Translation】 English version 『What is meant by skillful means (upaya)?』 The Buddha said: 『The Tathagata (Tathāgata) tells sentient beings that giving alms leads to great wealth, upholding precepts leads to rebirth in heaven, practicing patience leads to a handsome appearance, diligence leads to possessing all kinds of merits, meditation leads to the joy of Dharma, wisdom leads to abandoning all afflictions, extensive learning leads to wisdom, practicing the ten wholesome paths leads to human and heavenly bliss, cultivating loving-kindness, compassion, joy, and equanimity leads to rebirth in the Brahma world, meditation leads to true wisdom, true wisdom leads to the fruit of the path, the stage of learning leads to the stage of no-more-learning, the path of Pratyekabuddha leads to the elimination of all offerings, the Buddha-ground leads to immeasurable wisdom, and Nirvana (nirvana) leads to the extinction of all suffering and affliction. Brahma (Brahmā)! I thus skillfully praise these teachings for sentient beings. In reality, the Tathagata (Tathāgata) does not obtain the concepts of self, person, sentient being, or life-span, nor does he obtain giving or stinginess, nor does he obtain upholding precepts or breaking precepts, nor does he obtain patience or anger, nor does he obtain diligence or laziness, nor does he obtain meditation or a distracted mind, nor does he obtain wisdom or the fruit of wisdom, nor does he obtain Bodhi (bodhi) or Nirvana (nirvana), nor does he obtain suffering or happiness. Brahma (Brahmā)! If sentient beings hear these teachings and diligently practice, then for what benefit do they diligently practice but not obtain these teachings? Whether it be the fruit of Sotāpanna (Sotāpanna), the fruit of Sakadāgāmin (Sakadāgāmin), the fruit of Anāgāmin (Anāgāmin), the fruit of Arhat (Arhat), the path of Pratyekabuddha (Pratyekabuddha), Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), or even Nirvana (nirvana), they likewise do not obtain them. Brahma (Brahmā)! This is called the Tathagata's (Tathāgata) skillful means of teaching the Dharma. Bodhisattvas (bodhisattva) should diligently practice in this skillful means of teaching the Dharma, so that sentient beings may obtain the benefit of the Dharma.』 『Bhagavan (Bhagavan)! What is the Tathagata's (Tathāgata) Dharma gate?』 The Buddha said: 『The eye is a gate of liberation, the ear, nose, tongue, body, and mind are gates of liberation. Why is this so? The eye—empty, without self (anatta), without anything belonging to self, its nature is such; the ear, nose, tongue, body, and mind—empty, without self (anatta), without anything belonging to self, its nature is such. Brahma (Brahmā)! Know that all entrances enter this gate of liberation, and correct practice is not false or deceptive; form, sound, smell, taste, touch,』

法，亦復如是；一切諸法皆入是門，所謂空門、無相門、無作門、無生門、無滅門、無所從來門、無所從去門、無退門、無起門、性常清凈門、離自體門。又，梵天！如來於一切文字中示是解脫門。所以者何？諸文字無合無用，性鈍故。梵天！當知如來於一切文字中，說聖諦、說解脫門，如來所說法無有垢，一切諸法皆入解脫令住涅槃，是名如來說法入於法門。菩薩於此法門應當修學。」◎

◎「世尊！何謂大悲？」

佛言：「如來以三十二種大悲救護眾生。何等三十二？一切法無我，而眾生不信不解，說有我生；如來於此而起大悲。一切諸法無眾生，而眾生說有眾生；如來於此而起大悲。一切法無壽命者，而眾生說有壽命者；如來於此而起大悲。一切法無人，而眾生說有人；如來於此而起大悲。一切法無所有，而眾生住于有見；如來於此而起大悲。一切法無住，而眾生有住；如來於此而起大悲。一切法無歸處，而眾生樂於歸處；如來於此而起大悲。一切法非我所，而眾生著於我所；如來於此而起大悲。一切法無所屬，而眾生計有所屬；如來於此而起大悲。一切法無取相，而眾生有取相；如來於此而起大悲。一切法無生，而眾生住于有生；如來於此而起大悲。一切法無退生，而眾生住于退生；如來於此而

【現代漢語翻譯】 現代漢語譯本 法也是如此；一切諸法都進入這個門，所謂的空門、無相門、無作門、無生門、無滅門、無所從來門、無所從去門、無退門、無起門、性常清凈門、離自體門。還有，梵天（Brahmā，色界天之王）！如來在一切文字中顯示這個解脫門。為什麼呢？因為所有文字沒有結合也沒有作用，其性質是遲鈍的。梵天（Brahmā，色界天之王）！應當知道如來在一切文字中，宣說聖諦、宣說解脫門，如來說的法沒有污垢，一切諸法都進入解脫而安住于涅槃，這叫做如來說法進入法門。菩薩對於這個法門應當修學。』

『世尊！什麼叫做大悲？』

佛說：『如來以三十二種大悲救護眾生。是哪三十二種呢？一切法沒有我（ātman），而眾生不相信不理解，說有我產生；如來因此而生起大悲。一切諸法沒有眾生（sattva），而眾生說有眾生；如來因此而生起大悲。一切法沒有壽命者（jīva），而眾生說有壽命者；如來因此而生起大悲。一切法沒有人（pudgala），而眾生說有人；如來因此而生起大悲。一切法沒有所有，而眾生執著于有見；如來因此而生起大悲。一切法沒有住處，而眾生有住處；如來因此而生起大悲。一切法沒有歸宿，而眾生樂於歸宿；如來因此而生起大悲。一切法不是我所擁有，而眾生執著於我所擁有；如來因此而生起大悲。一切法沒有所屬，而眾生認為有所屬；如來因此而生起大悲。一切法沒有取相，而眾生有取相；如來因此而生起大悲。一切法沒有生，而眾生執著于有生；如來因此而生起大悲。一切法沒有退生，而眾生執著于退生；如來因此而

【English Translation】 English version The Dharma is also like this; all Dharmas enter through this gate, namely the gate of emptiness, the gate of no-characteristics, the gate of non-action, the gate of non-birth, the gate of non-cessation, the gate of no-coming-from-anywhere, the gate of no-going-to-anywhere, the gate of no-regression, the gate of no-arising, the gate of the eternally pure nature, the gate of detachment from self-nature. Furthermore, Brahmā (king of the Form Realm heavens)! The Tathāgata reveals this gate of liberation in all languages. Why is that? Because all languages have no combination and no function; their nature is dull. Brahmā (king of the Form Realm heavens)! You should know that the Tathāgata, in all languages, speaks of the Noble Truths, speaks of the gate of liberation. The Dharma spoken by the Tathāgata is without defilement; all Dharmas enter into liberation and abide in Nirvana. This is called the Tathāgata's Dharma entering the gate of Dharma. Bodhisattvas should study and practice this gate of Dharma.』

『World Honored One! What is called great compassion?』

The Buddha said: 『The Tathāgata uses thirty-two kinds of great compassion to save sentient beings. What are the thirty-two? All Dharmas are without a self (ātman), but sentient beings do not believe or understand, and say that a self is born; the Tathāgata therefore arises with great compassion. All Dharmas are without sentient beings (sattva), but sentient beings say there are sentient beings; the Tathāgata therefore arises with great compassion. All Dharmas are without a life-span (jīva), but sentient beings say there is a life-span; the Tathāgata therefore arises with great compassion. All Dharmas are without a person (pudgala), but sentient beings say there is a person; the Tathāgata therefore arises with great compassion. All Dharmas are without anything possessed, but sentient beings dwell on the view of possession; the Tathāgata therefore arises with great compassion. All Dharmas are without abiding, but sentient beings have abiding; the Tathāgata therefore arises with great compassion. All Dharmas are without a refuge, but sentient beings delight in a refuge; the Tathāgata therefore arises with great compassion. All Dharmas are not something owned by me, but sentient beings are attached to what is owned by me; the Tathāgata therefore arises with great compassion. All Dharmas are without belonging, but sentient beings think there is belonging; the Tathāgata therefore arises with great compassion. All Dharmas are without grasping at characteristics, but sentient beings grasp at characteristics; the Tathāgata therefore arises with great compassion. All Dharmas are without birth, but sentient beings dwell on birth; the Tathāgata therefore arises with great compassion. All Dharmas are without regressive birth, but sentient beings dwell on regressive birth; the Tathāgata therefore arises with

起大悲。一切法無垢，而眾生著垢；如來於此而起大悲。一切法離染，而眾生有染；如來於此而起大悲。一切法離瞋，而眾生有瞋；如來於此而起大悲。一切法離癡，而眾生有癡；如來於此而起大悲。一切法無所從來，而眾生著有所從來；如來於此而起大悲。一切法無所去，而眾生著于有去；如來於此而起大悲。一切法無起，而眾生計有所起；如來於此而起大悲。一切法無戲論，而眾生著於戲論；如來於此而起大悲。一切法空而眾生墮于有見；如來於此而起大悲。一切法無相，而眾生著于有相；如來於此而起大悲。一切法無作，而眾生著于有作；如來於此而起大悲。世間常共瞋恨諍競，如來於此而起大悲。世間邪見顛倒行於邪道；欲令住于正道，如來於此而起大悲。世間饕餮無有厭足，互相陵奪；欲令眾生住于聖財——信、戒、聞、施、慧等，如來於此而起大悲。眾生是產業、妻子、恩愛之仆，於此危脆之物生堅固想；欲令眾生知悉無常，如來於此而起大悲。眾生身為怨賊，貪著養育以為親友；欲為眾生作真知識，令畢眾苦究竟涅槃，如來於此而起大悲。眾生好行欺誑邪命自活；欲令行於正命，如來於此而起大悲。眾生樂著眾苦不凈居家；欲令出於三界，如來於此而起大悲。一切諸法從因緣有，而眾生於聖解脫生於懈

【現代漢語翻譯】 現代漢語譯本 生起大悲心。一切法本無垢染，而眾生卻執著于垢染；如來因此而生起大悲心。一切法遠離染污，而眾生卻有染污；如來因此而生起大悲心。一切法遠離嗔恨，而眾生卻有嗔恨；如來因此而生起大悲心。一切法遠離愚癡，而眾生卻有愚癡；如來因此而生起大悲心。一切法無所從來，而眾生卻執著于有所從來；如來因此而生起大悲心。一切法無所去處，而眾生卻執著于有所去處；如來因此而生起大悲心。一切法本無生起，而眾生卻認為有所生起；如來因此而生起大悲心。一切法沒有虛妄的言論，而眾生卻執著于虛妄的言論；如來因此而生起大悲心。一切法性空，而眾生卻墮入有見的執著；如來因此而生起大悲心。一切法沒有固定的相狀，而眾生卻執著于有相；如來因此而生起大悲心。一切法並非造作而來，而眾生卻執著于有造作；如來因此而生起大悲心。世間常常共同嗔恨爭鬥，如來因此而生起大悲心。世間以邪見顛倒行於邪道；想要令他們安住于正道，如來因此而生起大悲心。世間貪得無厭，互相侵奪；想要令眾生安住于聖財——信、戒、聞、施、慧等，如來因此而生起大悲心。眾生是產業、妻子、恩愛的奴僕，對於這些危脆之物產生堅固的執著；想要令眾生知曉一切都是無常的，如來因此而生起大悲心。眾生之身如同怨賊，卻貪著養育它，把它當作親友；想要為眾生做真正的善知識，令他們脫離一切痛苦，最終達到涅槃，如來因此而生起大悲心。眾生喜歡行欺騙，用不正當的手段來維持生活；想要令他們行於正當的職業，如來因此而生起大悲心。眾生樂於執著充滿痛苦和不凈的家宅；想要令他們脫離三界，如來因此而生起大悲心。一切諸法從因緣而生，而眾生對於聖者的解脫之道卻生起懈怠之心。

【English Translation】 English version Generating great compassion. All dharmas are without defilement, yet sentient beings cling to defilement; thus, the Tathagata (如來, one who has thus gone) generates great compassion. All dharmas are free from taint, yet sentient beings are tainted; thus, the Tathagata generates great compassion. All dharmas are free from anger, yet sentient beings are angry; thus, the Tathagata generates great compassion. All dharmas are free from delusion, yet sentient beings are deluded; thus, the Tathagata generates great compassion. All dharmas have nowhere to come from, yet sentient beings cling to having somewhere to come from; thus, the Tathagata generates great compassion. All dharmas have nowhere to go, yet sentient beings cling to having somewhere to go; thus, the Tathagata generates great compassion. All dharmas have no arising, yet sentient beings reckon there is arising; thus, the Tathagata generates great compassion. All dharmas are without frivolous talk, yet sentient beings cling to frivolous talk; thus, the Tathagata generates great compassion. All dharmas are empty, yet sentient beings fall into views of existence; thus, the Tathagata generates great compassion. All dharmas are without characteristics, yet sentient beings cling to characteristics; thus, the Tathagata generates great compassion. All dharmas are uncreated, yet sentient beings cling to creation; thus, the Tathagata generates great compassion. The world constantly shares anger, hatred, and strife; thus, the Tathagata generates great compassion. The world, with perverse views, walks the wrong path in delusion; desiring to have them abide in the right path, thus, the Tathagata generates great compassion. The world is greedy and insatiable, mutually plundering; desiring to have sentient beings abide in the noble wealth—faith, discipline, learning, generosity, wisdom, etc., thus, the Tathagata generates great compassion. Sentient beings are servants to property, wives, and affection, generating firm thoughts towards these fragile things; desiring to have sentient beings know that all is impermanent, thus, the Tathagata generates great compassion. Sentient beings treat the body as an enemy and thief, yet greedily nourish it, taking it as a close friend; desiring to be a true good knowing advisor for sentient beings, causing them to end all suffering and ultimately attain Nirvana (涅槃, liberation), thus, the Tathagata generates great compassion. Sentient beings delight in practicing deceit and living by wrong livelihood; desiring to have them practice right livelihood, thus, the Tathagata generates great compassion. Sentient beings delight in clinging to the painful and impure home; desiring to have them leave the three realms, thus, the Tathagata generates great compassion. All dharmas arise from causes and conditions, yet sentient beings are lazy towards the holy liberation.

怠；欲說精進令樂解脫，如來於此而起大悲。眾生棄捨最上無礙智慧，求于聲聞辟支佛道；欲引導之令發大心緣于佛法，如來於此而起大悲。梵天！如來如是于諸眾生行此三十二種大悲，是故如來名為行大悲者。若菩薩于眾生中常能修集此大悲心，則為入阿惟越致，為大福田威德具足，常能利益一切眾生。」

說是大悲法門品時，三萬二千人皆發阿耨多羅三藐三菩提心，八千菩薩得無生法忍。

難問品第五(丹幻化品第八)

爾時網明菩薩摩訶薩白佛言：「世尊！是思益梵天云何聞是大悲法門而不喜悅？」

梵天言：「善男子！若識在二法則有喜悅，若識在無二實際法中則無喜悅。譬如幻人見幻戲事無所喜悅；菩薩知諸法相如是，則于如來若說法、若神通亦無喜悅。又，善男子！如佛所化人聞佛說法不喜不悅，菩薩知諸法相與化無異，于如來所不加喜悅，于諸眾生無下劣想。」

網明言：「梵天！汝今見諸法如幻相耶？」

梵天言：「若人分別諸法者，汝當問之！」

網明言：「汝今於何處行？」

梵天言：「一切凡夫所行處，吾于彼行。」

網明言：「凡夫人行貪慾、瞋恚、愚癡、身見、疑網、我、我所等邪道，汝於是處行耶？」

梵天言：「善男

【現代漢語翻譯】 現代漢語譯本： 懈怠；想要宣說精進使他們樂於解脫，如來因此而生起大悲心。眾生捨棄最上無礙的智慧，追求聲聞、辟支佛道；想要引導他們發起大心，緣于佛法，如來因此而生起大悲心。梵天（Brahmā，色界天之主）！如來就這樣對眾生施行這三十二種大悲，所以如來被稱為施行大悲者。如果菩薩在眾生中常常修習這種大悲心，就進入了阿惟越致（avaivartika，不退轉地），成為大福田，威德具足，常常能夠利益一切眾生。』 在宣說大悲法門品時，三萬二千人都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），八千菩薩得到了無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的證悟）。 難問品第五（丹幻化品第八） 這時，網明菩薩摩訶薩（Jālinīprabha-bodhisattva-mahāsattva）對佛說：『世尊！這位思益梵天（Sumati-Brahmā）為什麼聽聞大悲法門而不喜悅呢？』 梵天說：『善男子！如果識執著於二元對立的法則，就會有喜悅；如果識安住于無二實際法中，就沒有喜悅。譬如幻術師觀看幻術表演，沒有什麼喜悅；菩薩知道諸法之相就是這樣，那麼對於如來說法或神通，也沒有什麼喜悅。而且，善男子！如同佛所化現的人聽聞佛說法，不喜不悅，菩薩知道諸法之相與化現沒有差別，對於如來沒有什麼喜悅，對於眾生沒有低劣的想法。』 網明說：『梵天！你現在見到諸法如幻相嗎？』 梵天說：『如果有人分別諸法，你應該去問他！』 網明說：『你現在在什麼地方行？』 梵天說：『一切凡夫所行之處，我就在那裡行。』 網明說：『凡夫人行貪慾、瞋恚、愚癡、身見、疑網、我、我所等邪道，你也在這些地方行嗎？』 梵天說：『善男子！』

【English Translation】 English version: Sloth; wanting to explain diligence to make them happy to be liberated, the Tathāgata (如來，Thus Come One) therefore arises great compassion. Sentient beings abandon the supreme unobstructed wisdom, seeking the Śrāvaka (聲聞，Hearer) and Pratyekabuddha (辟支佛，Solitary Buddha) paths; wanting to guide them to arouse great minds connected to the Buddha Dharma, the Tathāgata therefore arises great compassion. Brahmā (梵天，Lord of the Form Realm)! The Tathāgata thus practices these thirty-two kinds of great compassion towards sentient beings, therefore the Tathāgata is called one who practices great compassion. If a Bodhisattva constantly cultivates this great compassionate mind among sentient beings, then they enter the stage of Avaivartika (阿惟越致，non-retrogression), becoming a great field of merit, complete with power and virtue, and are always able to benefit all sentient beings.』 When the chapter on the Dharma Gate of Great Compassion was being explained, thirty-two thousand people all aroused the mind of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment), and eight thousand Bodhisattvas attained the Kṣānti (忍，acceptance) of the non-origination of dharmas (anutpāda-dharma-kṣānti，無生法忍). Chapter Five: Difficult Questions (Chapter Eight: Dan Illusion) At that time, Jālinīprabha-bodhisattva-mahāsattva (網明菩薩摩訶薩) said to the Buddha: 『World Honored One! Why is it that Sumati-Brahmā (思益梵天) does not rejoice upon hearing the Dharma Gate of Great Compassion?』 Brahmā said: 『Good man! If consciousness clings to dualistic principles, then there is joy; if consciousness abides in the non-dual reality, then there is no joy. For example, a magician seeing a magic show has no joy; a Bodhisattva knows that the characteristics of all dharmas are like this, then there is no joy in the Tathāgata's teaching or supernatural powers. Moreover, good man! Just as a person transformed by the Buddha does not rejoice or is not displeased upon hearing the Buddha's teaching, a Bodhisattva knows that the characteristics of all dharmas are no different from transformations, and does not add joy to the Tathāgata, and has no inferior thoughts towards sentient beings.』 Jālinīprabha said: 『Brahmā! Do you now see all dharmas as illusory?』 Brahmā said: 『If someone distinguishes dharmas, you should ask them!』 Jālinīprabha said: 『Where do you walk now?』 Brahmā said: 『I walk where all ordinary people walk.』 Jālinīprabha said: 『Ordinary people walk the evil paths of greed, hatred, delusion, self-view, doubt, self, what belongs to self, etc. Do you walk in these places?』 Brahmā said: 『Good man!』

子！汝欲得凡夫法決定相耶？」

網明言：「我尚不欲決定得凡夫，何況凡夫法？善男子！若是法無決定者，寧有貪慾、瞋恚、愚癡法耶？」

網明言：「無也。善男子！一切法離貪恚癡相，行相亦如是。」

「善男子！凡夫行、賢聖行皆無二、無差別。善男子！一切行非行，一切說非說，一切道非道。」

網明言：「何謂一切行非行？」

梵天言：「善男子！若人千萬億劫行道，於法性不增不減，是故言一切行非行。」

「何謂一切說非說？」

梵天言：「善男子！如來以不說相說一切法，是故言一切說非說。」

「何謂一切道非道？」

梵天言：「以無所至故，一切道非道。」

爾時世尊贊思益梵天言：「善哉，善哉！說諸法相應當如是。」

網明菩薩謂梵天言：「汝說：『一切凡夫行處，吾于彼行』者，則有行相！」

梵天言：「若我有所生處，應有行相。」

網明言：「汝若不生，云何教化眾生？」

梵天言：「佛所化生，吾如彼生。」

網明言：「佛所化生，無有生處。」

梵天言：「寧可見不？」

網明言：「以佛力故見。」

梵天言：「我生亦如是，以業力故。」

網明言：

【現代漢語翻譯】 現代漢語譯本： 『喂！你想要了解凡夫俗子的確定狀態嗎？』

網明菩薩說：『我尚且不想要確定成為凡夫，更何況是凡夫的法？善男子！如果法沒有確定性，難道會有貪慾、瞋恚、愚癡這些法嗎？』

網明菩薩說：『沒有。善男子！一切法都遠離貪婪、嗔恨、愚癡的表相，行為的表相也是這樣。』

『善男子！凡夫的行為和賢聖的行為沒有兩樣，沒有差別。善男子！一切行為都不是真正的行為，一切言說都不是真正的言說，一切道路都不是真正的道路。』

網明菩薩說：『什麼叫做一切行為都不是真正的行為？』

梵天說：『善男子！如果有人用千萬億劫的時間修行，對於法的本性來說，既沒有增加也沒有減少，所以說一切行為都不是真正的行為。』

『什麼叫做一切言說都不是真正的言說？』

梵天說：『善男子！如來用不說的方式來說明一切法，所以說一切言說都不是真正的言說。』

『什麼叫做一切道路都不是真正的道路？』

梵天說：『因為沒有到達的地方，所以一切道路都不是真正的道路。』

這時，世尊讚歎思益梵天（Vimalakirti）說：『說得好，說得好！解說諸法的實相就應當像這樣。』

網明菩薩對梵天說：『你說：『一切凡夫所行之處，我也在那裡行』，那麼就有了行為的表相！』

梵天說：『如果我有所生之處，才會有行為的表相。』

網明菩薩說：『你如果不出生，要如何教化眾生？』

梵天說：『佛所化生之處，我就像那樣出生。』

網明菩薩說：『佛所化生之處，沒有出生的處所。』

梵天說：『難道可以看見嗎？』

網明菩薩說：『因為佛的力量才能看見。』

梵天說：『我的出生也是這樣，因為業力的緣故。』

網明菩薩說：

【English Translation】 English version: 『Hey! Do you want to understand the definite characteristics of ordinary people?』

Net-Bright Bodhisattva said, 『I don't even want to definitely become an ordinary person, let alone the dharma of ordinary people! Good man! If the dharma has no certainty, would there be such things as greed, hatred, and ignorance?』

Net-Bright Bodhisattva said, 『No. Good man! All dharmas are free from the appearance of greed, hatred, and ignorance, and the appearance of actions is also the same.』

『Good man! The actions of ordinary people and the actions of the wise and holy are not two, there is no difference. Good man! All actions are not true actions, all speech is not true speech, all paths are not true paths.』

Net-Bright Bodhisattva said, 『What is meant by all actions are not true actions?』

Brahma said, 『Good man! If someone practices the path for billions of kalpas (aeons), there is neither increase nor decrease in the nature of dharma, therefore it is said that all actions are not true actions.』

『What is meant by all speech is not true speech?』

Brahma said, 『Good man! The Tathagata (Buddha) explains all dharmas by the aspect of non-speaking, therefore it is said that all speech is not true speech.』

『What is meant by all paths are not true paths?』

Brahma said, 『Because there is nowhere to arrive, all paths are not true paths.』

At that time, the World Honored One praised Vimalakirti Brahma (Si Yi Fantian) saying, 『Excellent, excellent! The explanation of the reality of all dharmas should be like this.』

Net-Bright Bodhisattva said to Brahma, 『You said: 『Wherever all ordinary people go, I also go there,』 then there is the appearance of action!』

Brahma said, 『If I have a place of birth, then there will be the appearance of action.』

Net-Bright Bodhisattva said, 『If you are not born, how can you teach sentient beings?』

Brahma said, 『Where the Buddha transforms and is born, I am born like that.』

Net-Bright Bodhisattva said, 『Where the Buddha transforms and is born, there is no place of birth.』

Brahma said, 『Can it be seen?』

Net-Bright Bodhisattva said, 『It can be seen because of the power of the Buddha.』

Brahma said, 『My birth is also like this, because of the power of karma.』

Net-Bright Bodhisattva said:

「汝于起業中行耶？」

梵天言：「我不于起業中行。」

網明言：「云何言：『以業力故』？」

梵天言：「如業性，力亦如是；是二不出于如。」

爾時舍利弗白佛言：「世尊！若有能入是菩薩隨宜所說法中者，得大功德。所以者何？世尊！乃至聞是上人名字尚得大利，何況聞其所說！譬如有樹不依于地，在虛空中而現根莖、枝葉、華果，甚為希有；此人行相亦復如是，不住一切法，而於十方現有行、有生死，亦有如是智慧辯才。世尊！若有善男子、善女人聞是智慧自在力者，其誰不發阿耨多羅三藐三菩提心！」

爾時有一菩薩名曰普華，在會中坐，謂長老舍利弗：「仁者已得法性；佛亦稱汝于智慧人中為最第一。何以不能現如是智慧辯才自在力耶？」

舍利弗言：「普華！佛諸弟子隨其智力能有所說。」

普華言：「舍利弗！法性有多少耶？」

舍利弗言：「無也。」

普華言：「汝何以言：『佛諸弟子隨其智力能有所說。』？」

舍利弗言：「隨所得法而有所說。」

普華言：「汝證法性無量相耶？」

舍利弗言：「然！」

普華言：「汝云何言：『隨所得法而有所說。』？如法性無量相，得亦如是；如得，說亦如是。何

【現代漢語翻譯】 現代漢語譯本 『你是否在造業的過程中行動呢？』

梵天（Brahma，印度教的創造之神）回答說：『我不在造業的過程中行動。』

網明（Net-illumination，菩薩名）問道：『為什麼說「因為業力的緣故」？』

梵天回答說：『如業的性質，其力量也是如此；這兩者都不超出「如」（tathata，真如實性）。』

這時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！如果有人能夠領會這位菩薩隨順因緣所說的法，就能獲得巨大的功德。為什麼呢？世尊！乃至聽到這位上人的名字尚且能獲得很大的利益，更何況是聽聞他所說的法！譬如有一棵樹不依附於地面，在虛空中顯現出根莖、枝葉、花果，這是非常稀有的；這位菩薩的行跡也是如此，不住於一切法，卻在十方世界顯現有行動、有生死，也有這樣的智慧和辯才。世尊！如果有善男子、善女人聽聞這種智慧自在的力量，有誰不會發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）呢！』

這時，有一位菩薩名叫普華（Puspa，花），在法會中就坐，對長老舍利弗說：『仁者已經證得法性；佛也稱讚您在智慧人中最為第一。為什麼不能顯現出這樣的智慧辯才自在力呢？』

舍利弗說：『普華！佛的弟子們隨著各自的智慧力量能夠有所說法。』

普華問道：『法性有多少呢？』

舍利弗回答說：『沒有。』

普華問道：『您為什麼說「佛的弟子們隨著各自的智慧力量能夠有所說法」呢？』

舍利弗回答說：『隨著所證得的法而有所說法。』

普華問道：『您證得的法性是無量相嗎？』

舍利弗回答說：『是的！』

普華問道：『您為什麼說「隨著所證得的法而有所說法」呢？如法性是無量相，證得也是如此；如證得，說法也是如此。為什麼』

【English Translation】 English version 『Do you act in the process of creating karma?』

Brahma (the creator god in Hinduism) said, 『I do not act in the process of creating karma.』

Net-illumination (a Bodhisattva's name) asked, 『Why do you say, 「because of the power of karma」?』

Brahma said, 『As the nature of karma is, so is its power; these two do not go beyond 『suchness』 (tathata).』

At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 『World-Honored One! If someone can enter into the Dharma spoken by this Bodhisattva according to circumstances, they will gain great merit. Why? World-Honored One! Even hearing the name of this superior person can bring great benefit, how much more so to hear what he says! It is like a tree that does not rely on the ground, but manifests roots, stems, branches, leaves, flowers, and fruits in empty space, which is very rare; the conduct of this person is also like this, not abiding in all dharmas, but manifesting actions and birth and death in the ten directions, and also having such wisdom and eloquence. World-Honored One! If good men and good women hear of this power of wisdom and freedom, who would not generate the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment)!』

At that time, there was a Bodhisattva named Puspa (Flower), sitting in the assembly, who said to the elder Sariputra, 『Reverend one, you have already attained the nature of Dharma; the Buddha also praises you as the foremost among wise people. Why can't you manifest such wisdom, eloquence, and power of freedom?』

Sariputra said, 『Puspa! The Buddha's disciples can speak according to their respective wisdom and power.』

Puspa asked, 『How much is the nature of Dharma?』

Sariputra replied, 『None.』

Puspa asked, 『Why do you say, 「The Buddha's disciples can speak according to their respective wisdom and power」?』

Sariputra replied, 『They speak according to the Dharma they have attained.』

Puspa asked, 『Have you realized the Dharma-nature as immeasurable?』

Sariputra replied, 『Yes!』

Puspa asked, 『Why do you say, 「They speak according to the Dharma they have attained」? As the Dharma-nature is immeasurable, so is the attainment; as the attainment is, so is the speaking. Why』

以故？法性無量故。」

舍利弗言：「法性非得相。」

普華言：「若法性非得相者，汝出法性得解脫耶？」

舍利弗言：「不也！」

普華言：「何故爾耶？」

舍利弗言：「若出法性得解脫者，則壞法性。」

普華言：「是故，舍利弗！如仁者得道，法性亦爾。」

舍利弗言：「我為聽來，非為說也。」

普華言：「一切法皆入法性，此中寧有說者、聽者不？」

舍利弗言：「不也。」

普華言：「若然者，汝何故言：『我為聽來，非為說耶。』？」

舍利弗言：「佛說二人得福無量：一者，專精說法；二者，一心聽受。是故汝今應說，我當聽受。」

普華言：「汝入滅盡定，能聽法耶？」

舍利弗言：「入滅盡定，無有二行而聽法也。」

普華言：「汝信佛說一切法是滅盡相不？」

舍利弗言：「然！一切法皆滅盡相，我信是說。」

普華言：「若然者，舍利弗常不能聽法。所以者何？一切法常滅盡相故。」

舍利弗言：「汝能不起于定而說法耶？」

普華言：「頗有一法非是定耶？」

舍利弗言：「無也。」

普華言：「是故常知一切凡夫常在於定。」

舍利弗言：「

【現代漢語翻譯】 現代漢語譯本： 『為什麼呢？因為法性（Dharmata）是無量的。』

舍利弗（Sariputra）說：『法性不是可以獲得的。』

普華（Pu-hua）說：『如果法性不是可以獲得的，你離開法性得到解脫了嗎？』

舍利弗說：『沒有。』

普華說：『為什麼呢？』

舍利弗說：『如果離開法性得到解脫，那就破壞了法性。』

普華說：『所以，舍利弗！正如仁者得道，法性也是如此。』

舍利弗說：『我是來聽法的，不是來說法的。』

普華說：『一切法都進入法性，這裡面哪裡有說法者、聽法者呢？』

舍利弗說：『沒有。』

普華說：『如果這樣，你為什麼說：「我是來聽法的，不是來說法的」呢？』

舍利弗說：『佛說二人得福無量：一是專心說法；二是專心聽受。所以你現在應該說，我應當聽受。』

普華說：『你進入滅盡定（Nirodha-samapatti），能聽法嗎？』

舍利弗說：『進入滅盡定，就沒有二種行為來聽法了。』

普華說：『你相信佛說一切法都是滅盡相嗎？』

舍利弗說：『是的！一切法都是滅盡相，我相信這個說法。』

普華說：『如果這樣，舍利弗常常不能聽法。為什麼呢？因為一切法常常是滅盡相的緣故。』

舍利弗說：『你能不從定中起來而說法嗎？』

普華說：『難道有一法不是定嗎？』

舍利弗說：『沒有。』

普華說：『所以常常知道一切凡夫常常處於定中。』

舍利弗說：

【English Translation】 English version: 『Why is that? Because Dharmata (法性, the nature of reality) is immeasurable.』

Sariputra (舍利弗) said, 『Dharmata is not something that can be attained.』

Pu-hua (普華) said, 『If Dharmata is not something that can be attained, did you attain liberation by exiting Dharmata?』

Sariputra said, 『No!』

Pu-hua said, 『Why is that?』

Sariputra said, 『If one attained liberation by exiting Dharmata, then one would be destroying Dharmata.』

Pu-hua said, 『Therefore, Sariputra! Just as the virtuous one attains the Way, so too is Dharmata.』

Sariputra said, 『I have come to listen, not to speak.』

Pu-hua said, 『All dharmas enter Dharmata; in this, is there a speaker or a listener?』

Sariputra said, 『No.』

Pu-hua said, 『If that is so, why do you say: 「I have come to listen, not to speak」?』

Sariputra said, 『The Buddha said that two people obtain immeasurable merit: one, who is dedicated to expounding the Dharma; two, who is single-mindedly listening and receiving. Therefore, you should now speak, and I shall listen and receive.』

Pu-hua said, 『When you enter Nirodha-samapatti (滅盡定, the cessation attainment), can you listen to the Dharma?』

Sariputra said, 『When entering Nirodha-samapatti, there are no dualistic activities to listen to the Dharma.』

Pu-hua said, 『Do you believe that the Buddha said that all dharmas are of the nature of cessation?』

Sariputra said, 『Yes! All dharmas are of the nature of cessation; I believe this teaching.』

Pu-hua said, 『If that is so, Sariputra is constantly unable to listen to the Dharma. Why is that? Because all dharmas are constantly of the nature of cessation.』

Sariputra said, 『Can you expound the Dharma without arising from samadhi (定, concentration)?』

Pu-hua said, 『Is there a single dharma that is not samadhi?』

Sariputra said, 『No.』

Pu-hua said, 『Therefore, it is always known that all ordinary beings are constantly in samadhi.』

Sariputra said:

以何定故，一切凡夫常在定耶？」

普華言：「以不壞法性三昧故。」

舍利弗言：「若然者，凡夫、聖人無有差別。」

普華言：「如是，如是！我不欲令凡夫、聖人有差別也。所以者何？聖人無所斷，凡夫無所生，是二不出法性平等之相。」

舍利弗言：「何等是諸法平等相？」

普華言：「如舍利弗所得知見。舍利弗！汝生賢聖法耶？」

答言：「不也！」

「汝滅凡夫法耶？」

答言：「不也！」

「汝得賢聖法耶？」

答言：「不也。」

「汝見凡夫法耶？」

答言：「不也。」

「舍利弗！汝何知見，說言得道？」

答言：「汝不聞：『凡夫如，即是漏盡解脫如；漏盡解脫如，即是無餘涅槃如。』」

「舍利弗！是如名不異，如不壞如；應以是如知一切法。」

爾時舍利弗白佛言：「世尊！譬如大火，一切諸炎皆是燒相；如是，諸善男子所說法皆入法性。」

佛告舍利弗：「如汝所言，是諸善男子所說法皆入法性。」

爾時網明菩薩謂舍利弗：「佛說仁者于智慧人中為最第一。以何智慧得第一耶？」

舍利弗言：「所謂聲聞因聲得解，以是智慧，說我于中為第一耳，非謂菩薩。

【現代漢語翻譯】 現代漢語譯本： 『依據什麼確定，一切凡夫總是處於禪定之中呢？』

普華回答說：『依據不壞法性三昧（不改變事物本性的禪定狀態）。』

舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）說：『如果這樣，凡夫和聖人就沒有差別了。』

普華說：『是的，是的！我不希望凡夫和聖人有差別。為什麼呢？聖人沒有什麼需要斷除的，凡夫沒有什麼需要產生的，這兩者都不超出法性（事物本性）平等的相狀。』

舍利弗問：『什麼是諸法（一切事物）平等的相狀？』

普華說：『就像舍利弗你所得到的知見。舍利弗！你產生了賢聖之法嗎？』

舍利弗回答說：『沒有。』

『你滅除了凡夫之法嗎？』

舍利弗回答說：『沒有。』

『你得到了賢聖之法嗎？』

舍利弗回答說：『沒有。』

『你見到了凡夫之法嗎？』

舍利弗回答說：『沒有。』

『舍利弗！你憑藉什麼樣的知見，說自己得道了呢？』

舍利弗回答說：『你沒聽說過嗎：『凡夫的如（真如，事物的本性），就是漏盡解脫（斷絕煩惱，獲得解脫）的如；漏盡解脫的如，就是無餘涅槃（完全寂滅的境界）的如。』

『舍利弗！這個『如』的名字沒有不同，『如』不會破壞『如』；應該用這個『如』來了解一切法。』

這時，舍利弗對佛說：『世尊！譬如大火，一切火焰都是燃燒的相狀；像這樣，各位善男子所說的法都歸入法性。』

佛告訴舍利弗：『正如你所說，這些善男子所說的法都歸入法性。』

這時，網明菩薩（一位菩薩）對舍利弗說：『佛說您在智慧人中是最第一的。憑藉什麼智慧得到第一呢？』

舍利弗說：『我所說的聲聞（聽聞佛法而證悟的修行者）因為聽聞佛法而得到解脫，憑藉這種智慧，說我在他們之中是第一的，不是指菩薩（立志普度眾生的修行者）。』

【English Translation】 English version: 『By what determination are all ordinary beings constantly in samadhi (a state of meditative consciousness)?』

Pu Hua (name of a person) said, 『By the samadhi of the imperishable Dharma-nature (the unchanging essence of things).』

Shariputra (one of the ten principal disciples of the Buddha, known for his wisdom) said, 『If that is so, there is no difference between ordinary beings and sages.』

Pu Hua said, 『Yes, yes! I do not wish there to be a difference between ordinary beings and sages. Why? Sages have nothing to eliminate, and ordinary beings have nothing to generate. These two do not go beyond the equal aspect of Dharma-nature (the essence of all things).』

Shariputra asked, 『What is the equal aspect of all dharmas (all things)?』

Pu Hua said, 『It is like the knowledge and views that Shariputra has attained. Shariputra! Did you generate the Dharma of the virtuous and holy?』

Shariputra replied, 『No.』

『Did you extinguish the Dharma of ordinary beings?』

Shariputra replied, 『No.』

『Did you attain the Dharma of the virtuous and holy?』

Shariputra replied, 『No.』

『Did you see the Dharma of ordinary beings?』

Shariputra replied, 『No.』

『Shariputra! With what knowledge and views do you say that you have attained the Way?』

Shariputra replied, 『Have you not heard: 『The Suchness (true nature) of ordinary beings is the same as the Suchness of the exhaustion of outflows and liberation; the Suchness of the exhaustion of outflows and liberation is the same as the Suchness of Nirvana without remainder (complete cessation of suffering).』

『Shariputra! This name of 『Suchness』 is not different; Suchness does not destroy Suchness; one should understand all dharmas with this Suchness.』

At that time, Shariputra said to the Buddha, 『World Honored One! It is like a great fire, all flames are of the nature of burning; likewise, all the Dharma spoken by these good men enters into Dharma-nature.』

The Buddha told Shariputra, 『As you say, all the Dharma spoken by these good men enters into Dharma-nature.』

At that time, Bodhisattva (an enlightened being who postpones nirvana to help others) Net Light said to Shariputra, 『The Buddha said that you are the foremost among wise people. By what wisdom did you attain the foremost position?』

Shariputra said, 『What is called a Shravaka (a disciple who attains enlightenment by hearing the teachings) attains liberation through hearing the teachings. With this wisdom, I say that I am the foremost among them, not referring to Bodhisattvas.』

」

網明言：「智慧是戲論相耶？」

答言：「不也。」

網明言：「智慧非平等相耶？」

答言：「如是。」

網明言：「今仁者得平等智慧，云何說智慧有量？」

答言：「善男子！以法性相故，智慧無量；隨入法性多少故，智慧有量。」

網明言：「無量法終不作有量。仁者何故說智慧有量？」即時，舍利弗默然不答。

(丹爾時上有菩薩光明品第九)◎爾時長老大迦葉承佛聖旨，白佛言：「世尊！是網明菩薩以何因緣號網明乎？」

佛告網明：「善男子！現汝福報光明因緣，令諸天、人一切世間皆得歡喜，其有福德因緣者當發菩提心。」

於是網明即受佛教，偏袒右肩，從右手赤白莊嚴抓指間放大光明，普照十方無量無邊阿僧祇佛國皆悉通達。其中地獄、畜生、餓鬼、盲聾瘖啞、手足拘癖、老病苦痛、貪慾瞋恚、愚癡裸形、醜陋貧窮、飢渴囹圄、系閉困厄、垂死慳貪、破戒瞋恚、懈怠妄念無慧、少於聞見、無慚無愧、墮邪疑網，如是等眾生，遇斯光者皆得快樂，無有眾生為貪慾、瞋恚、愚癡、憍慢、憂愁、懷恨等之所惱也。其在佛前大會之眾：菩薩摩訶薩、天、龍、夜叉、乾闥婆等，及比丘、比丘尼、優婆塞、優婆夷眾，是諸眾生同一金色與

【現代漢語翻譯】 現代漢語譯本 網明問：『智慧是虛妄不實的表現嗎？』（戲論相：指虛妄不實的表現） 答：『不是的。』 網明問：『智慧不是平等一如的嗎？』 答：『是的，是平等一如的。』 網明問：『現在您獲得了平等智慧，為什麼又說智慧有量呢？』 答：『善男子！因為法性（法性：諸法實相的體性）的緣故，智慧是無量的；隨著對法性領悟的深淺，智慧就顯得有量。』 網明問：『無量的法終究不會變成有量的。您為什麼說智慧有量呢？』當時，舍利弗（舍利弗：佛陀十大弟子之一，以智慧著稱）沉默不語，無法回答。

（丹爾時上有菩薩光明品第九）當時，長老摩訶迦葉（大迦葉：佛陀十大弟子之一，以頭陀行著稱）秉承佛的旨意，對佛說：『世尊！這位網明菩薩是因為什麼因緣而被稱為網明呢？』 佛告訴網明：『善男子！現在展現你的福報光明因緣，讓諸天、人和一切世間都感到歡喜，那些有福德因緣的人應當發起菩提心（菩提心：追求覺悟的心）。』 於是，網明菩薩立刻接受了佛的教誨，袒露右肩，從右手的赤白莊嚴的手指間放出大光明，普遍照耀十方無量無邊的阿僧祇（阿僧祇：佛教中的一個極大數）佛國，一切都通達無礙。其中地獄、畜生、餓鬼、盲聾瘖啞、手足殘疾、衰老病痛、貪慾瞋恚、愚癡裸形、醜陋貧窮、飢渴牢獄、囚禁困厄、臨死慳吝、破戒瞋恚、懈怠妄念沒有智慧、缺少見聞、沒有慚愧之心、墮入邪見疑惑之網的眾生，遇到這光明都能得到快樂，沒有眾生再被貪慾、瞋恚、愚癡、驕慢、憂愁、懷恨等等所困擾。那些在佛前參加大會的菩薩摩訶薩（菩薩摩訶薩：發大心的菩薩）、天、龍、夜叉（夜叉：一種鬼神）、乾闥婆（乾闥婆：一種天神）等，以及比丘（比丘：出家男子）、比丘尼（比丘尼：出家女子）、優婆塞（優婆塞：在家男居士）、優婆夷（優婆夷：在家女居士）等，這些眾生都變成了一樣的金色，與

【English Translation】 English version Wang Ming asked: 'Is wisdom an aspect of frivolous talk?' (Xi Lun Xiang: aspect of frivolous talk) The answer was: 'No.' Wang Ming asked: 'Is wisdom not an aspect of equality?' The answer was: 'It is so.' Wang Ming asked: 'Now that you have attained equal wisdom, why do you say that wisdom has measure?' The answer was: 'Good man! Because of the aspect of Dharma-nature (Fa Xing: the nature of all dharmas), wisdom is immeasurable; according to the degree of entry into Dharma-nature, wisdom has measure.' Wang Ming asked: 'Immeasurable Dharma will never become measurable. Why do you say that wisdom has measure?' At that time, Shariputra (Shariputra: one of the Buddha's ten great disciples, known for his wisdom) remained silent and could not answer.

(At that time, Chapter Nine of the Bodhisattva Light was present) At that time, the elder Mahakashyapa (Da Jiaye: one of the Buddha's ten great disciples, known for his ascetic practices), receiving the Buddha's decree, said to the Buddha: 'World Honored One! For what reason is this Bodhisattva Wang Ming called Wang Ming?' The Buddha told Wang Ming: 'Good man! Now reveal the cause and condition of your blessed light, so that all gods, humans, and all the world may rejoice, and those who have the cause and condition of merit should arouse the Bodhi mind (Pu Ti Xin: the mind seeking enlightenment).' Then, Bodhisattva Wang Ming immediately received the Buddha's teaching, bared his right shoulder, and emitted great light from the fingers of his right hand, which were adorned with red and white, universally illuminating the immeasurable and boundless Asamkhya (A Seng Qi: an extremely large number in Buddhism) Buddha-lands in the ten directions, and everything was unobstructed. Among them, the beings in hells, animals, hungry ghosts, the blind, deaf, and mute, those with crippled hands and feet, the old and sick, those suffering from greed, hatred, and ignorance, those naked and foolish, the ugly and poor, those hungry and thirsty in prisons, those imprisoned and in distress, those dying and stingy, those who have broken precepts and are full of hatred, those lazy and with deluded thoughts without wisdom, those with little hearing and seeing, those without shame or remorse, those fallen into the net of wrong views and doubts, all such beings, upon encountering this light, all attain happiness, and no beings are troubled by greed, hatred, ignorance, arrogance, sorrow, resentment, and so on. Those in the assembly before the Buddha: Bodhisattva-Mahasattvas (Pu Sa Mo He Sa: Bodhisattvas with great aspiration), gods, dragons, Yakshas (Ye Cha: a type of ghost), Gandharvas (Qian Ta Po: a type of celestial being), etc., as well as Bhikshus (Bi Qiu: ordained monks), Bhikshunis (Bi Qiuni: ordained nuns), Upasakas (You Po Se: lay male devotees), Upasikas (You Po Yi: lay female devotees), etc., all these beings became the same golden color, and with

佛無異，有三十二相、八十隨形好、無見頂者，皆坐寶蓮華座，寶交絡蓋羅覆其上，等無差別。諸會眾生皆得快樂，譬如菩薩入發喜莊嚴三昧。時諸大眾得未曾有，各各相見如佛無異；不見佛身為大，己身為小。

又以光明力故，尋時下方有四菩薩從地踴出，合掌而立，欲共禮佛，作是念言：「何者真佛？我欲禮敬。」

即聞空中聲曰：「是網明菩薩光明之力，一切大眾同一金色，與佛無異。」

時四菩薩發希有心，作如是言：「今此眾會其色無異，一切諸法亦復如是。若我此言誠實無虛，世尊釋迦牟尼當現異相，令我今得供養禮事。」

即時佛以蓮華寶師子座，上升虛空高一多羅樹。於是四菩薩頭面禮佛足，作如是言：「如來智慧不可思議，網明菩薩福德本願亦不可思議，能放如是無量光明。」

爾時佛告網明菩薩言：「善男子！汝今已作佛事，令無量眾生住于佛道，可攝光明。」於是網明即受佛教，還攝光明。攝光明已，此諸大眾威儀色相還復如故，見佛坐本師子座上。

爾時長老大迦葉白佛言：「世尊！此四菩薩從何所來？」

四菩薩言：「我等從下方世界來。」

迦葉言：「其國何名？佛號何等？」

四菩薩言：「國名現諸寶莊嚴，佛號一寶蓋，今

【現代漢語翻譯】 現代漢語譯本： 佛沒有區別，都有三十二相、八十隨形好、無見頂相，都坐在寶蓮華座上，用珍寶交織的網覆蓋在上面，完全沒有差別。所有集會的大眾都感到快樂，就像菩薩進入發喜莊嚴三昧（一種禪定狀態）一樣。當時，所有大眾都感到前所未有，彼此相見都像佛一樣沒有區別；不覺得佛的身形巨大，自己的身形渺小。

又因為光明力量的緣故，隨即下方有四位菩薩從地裡涌出，合掌站立，想要一起禮拜佛，心裡想著：『哪一位是真佛？我想要禮敬。』

立刻聽到空中有聲音說：『這是網明菩薩（Net Light Bodhisattva）的光明力量，一切大眾都呈現同一種金色，和佛沒有區別。』

當時，四位菩薩生起稀有的心，這樣說道：『現在這個集會裡，所有人的顏色都沒有區別，一切諸法也是這樣。如果我說的這些話真實不虛，世尊釋迦牟尼（Sakyamuni）應當顯現特殊的相，讓我現在能夠供養禮拜。』

立刻，佛用蓮華寶師子座，上升到虛空中，高度超過一多羅樹（tala tree）。於是，四位菩薩頭面頂禮佛足，這樣說道：『如來的智慧不可思議，網明菩薩的福德本願也不可思議，能夠放出這樣無量的光明。』

這時，佛告訴網明菩薩說：『善男子！你現在已經做了佛事，讓無量眾生安住在佛道上，可以收回光明了。』於是，網明菩薩立刻接受佛的教導，收回光明。收回光明后，這些大眾的威儀色相恢復如初，看見佛坐在原來的師子座上。

這時，長老大迦葉（Mahakasyapa）問佛說：『世尊！這四位菩薩是從哪裡來的？』

四位菩薩說：『我們從下方的世界而來。』

迦葉問：『那個國家叫什麼名字？佛號是什麼？』

四位菩薩說：『國家名叫現諸寶莊嚴，佛號一寶蓋，現在……』

【English Translation】 English version: The Buddhas are not different; all possess the thirty-two major marks, the eighty minor marks, and the invisible crown protuberance. They all sit upon jeweled lotus thrones, covered above by canopies of interwoven jewels, without any distinction. All beings in the assembly experience joy, like Bodhisattvas entering the Samadhi (state of meditative consciousness) of Joyful Adornment. At that time, all the assembly felt unprecedented joy, seeing each other as no different from the Buddha; not perceiving the Buddha's form as large and their own forms as small.

Moreover, due to the power of light, immediately four Bodhisattvas emerged from the earth below, standing with palms joined, desiring to pay homage to the Buddha, thinking, 'Which is the true Buddha? I wish to revere and worship.'

Immediately, a voice was heard in the sky saying, 'This is the power of the light of Net Light Bodhisattva (Wangming Pusa). All the assembly appears the same golden color, no different from the Buddha.'

At that time, the four Bodhisattvas generated a rare and precious mind, saying, 'Now in this assembly, all colors are without difference, and all dharmas (teachings) are likewise. If these words of mine are true and without falsehood, may the World Honored One, Sakyamuni (Shijia Muni), manifest a special sign, so that I may now be able to make offerings and pay homage.'

Immediately, the Buddha, using a lotus jeweled lion throne, ascended into the empty sky to a height exceeding a tala tree. Thereupon, the four Bodhisattvas bowed their heads and paid homage at the Buddha's feet, saying, 'The Tathagata's (Thus Come One's) wisdom is inconceivable, and the fundamental vows of merit and virtue of Net Light Bodhisattva are also inconceivable, able to emit such immeasurable light.'

At that time, the Buddha said to Net Light Bodhisattva, 'Good son! You have now performed Buddha-work, enabling immeasurable beings to abide in the Buddha-path. You may withdraw your light.' Thereupon, Net Light Bodhisattva immediately received the Buddha's teaching and withdrew his light. After the light was withdrawn, the dignified appearances of the assembly returned to their original state, and they saw the Buddha sitting on his original lion throne.

At that time, the Elder Mahakasyapa (Da Jiaye) said to the Buddha, 'World Honored One! From where did these four Bodhisattvas come?'

The four Bodhisattvas said, 'We come from the world below.'

Kasyapa asked, 'What is the name of that country? What is the Buddha's name?'

The four Bodhisattvas said, 'The country is named Manifesting All Jeweled Adornments, and the Buddha is named One Jeweled Canopy, now...'

現說法。」

大迦葉言：「其佛國土去此幾何？」

四菩薩言：「佛自知之。」

大迦葉言：「汝等何故來此？」

四菩薩言：「是網明菩薩光明照彼我等，遇之，即聞釋迦牟尼佛名及網明菩薩，是故我等今來見佛併網明上人。」

大迦葉白佛言：「世尊！一寶蓋佛現諸寶莊嚴世界，去此幾何？」

佛言：「去此七十二恒河沙佛土。」

大迦葉言：「世尊！是四菩薩從彼發來，幾時至此？」

佛言：「如一念頃，于彼不現忽然而至。」

大迦葉言：「世尊！此諸菩薩光明遠照，神通速疾甚為希有！今是網明菩薩光明遠照，是四菩薩發來速疾。」

佛言迦葉：「如汝所說，菩薩摩訶薩所行不可思議，一切聲聞、辟支佛所不能及。」

爾時長老大迦葉謂網明菩薩言：「善男子！汝現光明照此大會，皆作金色，以何因緣？」

網明言：「長老大迦葉！可問世尊，當爲汝說！」即時大迦葉以此白佛。

佛言：「迦葉！是網明菩薩成佛時，其會大眾同一金色，咸共信樂一切智慧。其佛國土乃至無聲聞、辟支佛名，唯有清凈諸菩薩摩訶薩會。」

大迦葉白佛言：「世尊！生彼菩薩當知如佛。」

佛言：「如汝所說，生彼菩薩當知如

【現代漢語翻譯】 現代漢語譯本： 現在說法。'

大迦葉（Mahākāśyapa，佛陀十大弟子之一）問：'那個佛的國土距離這裡有多遠？'

四位菩薩說：'佛自己知道。'

大迦葉問：'你們因為什麼原因來到這裡？'

四位菩薩說：'是網明菩薩（Jālinīprabha Bodhisattva）的光明照耀到我們，遇到這光明，我們便聽聞了釋迦牟尼佛（Śākyamuni Buddha）的名號以及網明菩薩的名號，因此我們現在前來拜見佛以及網明上人。'

大迦葉對佛說：'世尊！一寶蓋佛（Eka-ratna-chatra Buddha）顯現出各種寶物莊嚴的世界，距離這裡有多遠？'

佛說：'距離這裡七十二恒河沙（seventy-two Ganges sands）個佛土。'

大迦葉問：'世尊！這四位菩薩從那個佛土出發，多久到達這裡？'

佛說：'就像一念之間，在那個佛土不顯現，忽然就到達了這裡。'

大迦葉說：'世尊！這些菩薩的光明照耀遙遠，神通迅速，真是非常稀有！現在是網明菩薩的光明照耀遙遠，這四位菩薩出發前來如此迅速。'

佛告訴迦葉：'正如你所說，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）所行的境界不可思議，一切聲聞（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，緣覺）都無法達到。'

這時，長老大迦葉對網明菩薩說：'善男子！你顯現光明照耀這個大會，都變成金色，是因為什麼因緣？'

網明菩薩說：'長老大迦葉！可以問世尊，他會為你解說！' 隨即大迦葉將此事稟告佛。

佛說：'迦葉！這位網明菩薩成佛時，他的集會大眾都呈現同一種金色，都共同信奉和喜樂一切智慧。他的佛國土甚至沒有聲聞、辟支佛的名字，只有清凈的諸菩薩摩訶薩的集會。'

大迦葉對佛說：'世尊！生在那裡的菩薩應當知道如同佛一樣。'

佛說：'正如你所說，生在那裡的菩薩應當知道如同佛一樣。'

【English Translation】 English version: Now speaking the Dharma.'

Mahākāśyapa (one of the ten great disciples of the Buddha) said, 'How far is that Buddha-land from here?'

The four Bodhisattvas said, 'The Buddha knows it himself.'

Mahākāśyapa said, 'Why have you come here?'

The four Bodhisattvas said, 'It is the light of Jālinīprabha Bodhisattva that shines upon us. Encountering it, we immediately heard the name of Śākyamuni Buddha and Jālinīprabha Bodhisattva. Therefore, we have now come to see the Buddha and the venerable Jālinīprabha.'

Mahākāśyapa said to the Buddha, 'World-Honored One! How far is the world adorned with various treasures manifested by Eka-ratna-chatra Buddha from here?'

The Buddha said, 'It is seventy-two Ganges sands of Buddha-lands away from here.'

Mahākāśyapa asked, 'World-Honored One! How long did it take for these four Bodhisattvas to arrive here from that land?'

The Buddha said, 'It was like a single thought; they suddenly arrived here without appearing in that land.'

Mahākāśyapa said, 'World-Honored One! The light of these Bodhisattvas shines far and wide, and their supernatural powers are swift and rare! Now, the light of Jālinīprabha Bodhisattva shines far and wide, and these four Bodhisattvas have come swiftly.'

The Buddha told Kāśyapa, 'As you say, the conduct of Bodhisattva-mahāsattvas is inconceivable, beyond the reach of all Śrāvakas and Pratyekabuddhas.'

At that time, the elder Mahākāśyapa said to Jālinīprabha Bodhisattva, 'Good man! You manifest light that illuminates this assembly, turning it all golden. What is the cause and condition for this?'

Jālinīprabha Bodhisattva said, 'Elder Mahākāśyapa! You may ask the World-Honored One, and he will explain it to you!' Immediately, Mahākāśyapa reported this to the Buddha.

The Buddha said, 'Kāśyapa! When this Jālinīprabha Bodhisattva attains Buddhahood, the assembly will be of the same golden color, and all will commonly believe in and rejoice in all wisdom. In his Buddha-land, there will not even be the names of Śrāvakas or Pratyekabuddhas, only the assembly of pure Bodhisattva-mahāsattvas.'

Mahākāśyapa said to the Buddha, 'World-Honored One! The Bodhisattvas born there should be known to be like the Buddha.'

The Buddha said, 'As you say, the Bodhisattvas born there should be known to be like the Buddha.'

佛。」

於是會中四萬四千人皆發阿耨多羅三藐三菩提心已，愿生彼國，白佛言：「網明菩薩得成佛時，我等愿生其國！」

問談品第六(丹無此品名)

爾時長老大迦葉白佛言：「世尊！網明菩薩幾時當得阿耨多羅三藐三菩提？」

佛言：「迦葉！汝自問網明。」

於是迦葉問網明菩薩言：「善男子！仁者幾時當得阿耨多羅三藐三菩提？」

網明言：「大迦葉！若有問幻所化人：『汝幾時當得阿耨多羅三藐三菩提？』是幻人當云何答？」

大迦葉言：「善男子！幻所化人無決定相，當何所答？」

網明言：「大迦葉！一切諸法亦如幻所化人，無決定相，誰可問言：『汝幾時當成阿耨多羅三藐三菩提？』」

大迦葉言：「善男子！幻所化人離於自相，無異、無別、無所志願。汝亦如是耶？若如是者，汝云何能利益無量眾生？」

網明言：「阿耨多羅三藐三菩提即是一切眾生性，一切眾生性即是幻性，幻性即是一切法性。於是法中，我不見有利、不見無利。」

大迦葉言：「善男子！汝今不令眾生住菩提耶？」

網明言：「諸佛菩提有住相耶？」

大迦葉言：「無也！」

網明言：「是故我今不令眾生住于菩提，亦不令住聲聞

【現代漢語翻譯】 現代漢語譯本 佛陀說。

於是法會上四萬四千人都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），併發愿往生那個佛國，對佛說：『網明菩薩（Vimalakirti）成佛的時候，我們願意往生到他的佛國！』

問談品第六（有些版本沒有此品名）

這時，長老大迦葉（Mahakasyapa）對佛說：『世尊！網明菩薩（Vimalakirti）什麼時候才能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）呢？』

佛說：『迦葉（Kasyapa）！你自己去問網明（Vimalakirti）。』

於是，迦葉（Kasyapa）問網明菩薩（Vimalakirti）說：『善男子！您什麼時候才能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）呢？』

網明（Vimalakirti）說：『大迦葉（Mahakasyapa）！如果有人問幻術所變出的人：『你什麼時候才能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？』這個幻化出來的人應該怎麼回答呢？』

大迦葉（Mahakasyapa）說：『善男子！幻術所變出的人沒有固定的形相，應該怎麼回答呢？』

網明（Vimalakirti）說：『大迦葉（Mahakasyapa）！一切諸法也像幻術所變出的人一樣，沒有固定的形相，誰可以問他說：『你什麼時候才能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？』

大迦葉（Mahakasyapa）說：『善男子！幻術所變出的人脫離了自身的形相，沒有差異、沒有區別、也沒有任何願望。您也是這樣嗎？如果這樣的話，您怎麼能利益無量的眾生呢？』

網明（Vimalakirti）說：『阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）就是一切眾生的本性，一切眾生的本性就是幻化的本性，幻化的本性就是一切法的本性。在這法性之中，我既看不到有利，也看不到無利。』

大迦葉（Mahakasyapa）說：『善男子！您現在不讓眾生安住于菩提嗎？』

網明（Vimalakirti）說：『諸佛的菩提有安住的形相嗎？』

大迦葉（Mahakasyapa）說：『沒有。』

網明（Vimalakirti）說：『所以我現在不讓眾生安住于菩提，也不讓他們安住于聲聞。

【English Translation】 English version The Buddha said.

Then the forty-four thousand people in the assembly all aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and vowed to be born in that Buddha-land, saying to the Buddha: 'When Vimalakirti Bodhisattva (Vimalakirti) attains Buddhahood, we wish to be born in his land!'

Chapter 6: Questions and Answers (Some versions do not have this chapter title)

At that time, the elder Mahakasyapa (Mahakasyapa) said to the Buddha: 'World Honored One! When will Vimalakirti Bodhisattva (Vimalakirti) attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?'

The Buddha said: 'Kasyapa (Kasyapa)! Ask Vimalakirti (Vimalakirti) yourself.'

Then Kasyapa (Kasyapa) asked Vimalakirti Bodhisattva (Vimalakirti), saying: 'Good man! When will you attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?'

Vimalakirti (Vimalakirti) said: 'Mahakasyapa (Mahakasyapa)! If someone asks a person created by illusion: 'When will you attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' How should that illusory person answer?'

Mahakasyapa (Mahakasyapa) said: 'Good man! A person created by illusion has no fixed form, how should he answer?'

Vimalakirti (Vimalakirti) said: 'Mahakasyapa (Mahakasyapa)! All dharmas are also like people created by illusion, having no fixed form. Who can ask them: 'When will you attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?''

Mahakasyapa (Mahakasyapa) said: 'Good man! A person created by illusion is detached from his own form, having no difference, no distinction, and no aspirations. Are you also like that? If so, how can you benefit countless beings?'

Vimalakirti (Vimalakirti) said: 'Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is the nature of all beings, the nature of all beings is the nature of illusion, and the nature of illusion is the nature of all dharmas. Within this dharma-nature, I see neither benefit nor non-benefit.'

Mahakasyapa (Mahakasyapa) said: 'Good man! Are you not now causing beings to abide in Bodhi?'

Vimalakirti (Vimalakirti) said: 'Does the Bodhi of the Buddhas have an abiding form?'

Mahakasyapa (Mahakasyapa) said: 'No.'

Vimalakirti (Vimalakirti) said: 'Therefore, I do not now cause beings to abide in Bodhi, nor do I cause them to abide in the state of Sravakas.'

、辟支佛道。」

大迦葉言：「善男子！汝今欲趣何所？」

網明言：「我所趣，如如趣。」

大迦葉言：「如無所趣，亦無有轉。」

網明言：「如如，無趣、無轉，一切法住如相故，我亦無趣無轉。」

大迦葉言：「若無趣無轉，汝云何教化眾生？」

網明言：「若人發願，則是不能教化眾生；若人於法有轉，是亦不能教化眾生。」

大迦葉言：「善男子！汝不轉眾生生死耶？」

網明言：「我尚不得生死，何況于生死中而轉眾生？」

大迦葉言：「汝不令眾生得涅槃耶？」

網明言：「我尚不見涅槃，何況教化眾生令住涅槃？」

大迦葉言：「善男子！若汝不得生死、不見涅槃，何故今為無量眾生行於菩提，此豈不為滅度眾生耶？」

網明言：「若菩薩得生死分別涅槃、因眾生行於菩提，此則不應說為菩薩。」

大迦葉言：「善男子！汝今於何處行？」

網明言：「我非生死中行，非涅槃中行，亦不以眾生相行。大迦葉！如汝所問：『汝何處行』者，如佛所化人行處，吾于彼行。」

大迦葉言：「佛所化人無有行處。」

網明言：「當知一切眾生所行亦如是相。」

大迦葉言：「佛所化人無貪、無

【現代漢語翻譯】 現代漢語譯本：『辟支佛道。』（Pratyekabuddha-yana，獨自覺悟者的道路）

大迦葉（Mahākāśyapa，佛陀的弟子）言：『善男子！你現在想要去哪裡？』

網明（Jālinīprabha，菩薩的名字）言：『我所去的地方，如同真如（Tathata，事物的真實本性）所去的地方。』

大迦葉言：『真如無所去，也沒有任何轉變。』

網明言：『真如，沒有去處，沒有轉變，一切法安住于如是之相（Tathata-lakshana，真如的相狀）的緣故，我也無所去，沒有轉變。』

大迦葉言：『如果沒有去處，沒有轉變，你如何教化眾生？』

網明言：『如果有人執著于發願，那就是不能教化眾生；如果有人認為法有轉變，這也是不能教化眾生。』

大迦葉言：『善男子！你不轉變眾生的生死嗎？』

網明言：『我尚且沒有得到生死的實相，又怎麼能在生死中轉變眾生呢？』

大迦葉言：『你不令眾生得到涅槃（Nirvana，解脫）嗎？』

網明言：『我尚且沒有見到涅槃，又怎麼能教化眾生令他們安住于涅槃呢？』

大迦葉言：『善男子！如果你沒有得到生死，沒有見到涅槃，為什麼現在爲了無量眾生修行菩提（Bodhi，覺悟），這難道不是爲了滅度眾生嗎？』

網明言：『如果菩薩分別生死和涅槃，因為眾生而修行菩提，這就不應該被稱為菩薩。』

大迦葉言：『善男子！你現在在何處行走？』

網明言：『我不在生死中行走，不在涅槃中行走，也不以眾生相行走。大迦葉！正如你所問：『你在何處行走』，如同佛所化現的人行走的地方，我就在那裡行走。』

大迦葉言：『佛所化現的人沒有行走的地方。』

網明言：『應當知道一切眾生所行走的地方也是如此之相。』

大迦葉言：『佛所化現的人沒有貪婪，沒有…』

【English Translation】 English version: 『The path of the Pratyekabuddha.』 (Pratyekabuddha-yana, the path of solitary Buddhas)

Mahākāśyapa (Mahākāśyapa, a disciple of the Buddha) said, 『Good man! Where do you intend to go now?』

Jālinīprabha (Jālinīprabha, name of a Bodhisattva) said, 『Where I go is where Suchness (Tathata, the true nature of things) goes.』

Mahākāśyapa said, 『Suchness has nowhere to go, nor any transformation.』

Jālinīprabha said, 『Suchness has no destination, no transformation. Because all dharmas abide in the aspect of Suchness (Tathata-lakshana, the characteristic of Suchness), I also have no destination and no transformation.』

Mahākāśyapa said, 『If there is no destination and no transformation, how do you teach and transform sentient beings?』

Jālinīprabha said, 『If someone clings to making vows, they cannot teach and transform sentient beings; if someone thinks that the Dharma transforms, they also cannot teach and transform sentient beings.』

Mahākāśyapa said, 『Good man! Do you not transform sentient beings from birth and death?』

Jālinīprabha said, 『I have not even attained the reality of birth and death, how can I transform sentient beings within birth and death?』

Mahākāśyapa said, 『Do you not lead sentient beings to Nirvana (Nirvana, liberation)?』

Jālinīprabha said, 『I have not even seen Nirvana, how can I teach and transform sentient beings to abide in Nirvana?』

Mahākāśyapa said, 『Good man! If you have not attained birth and death, and have not seen Nirvana, why do you now practice Bodhi (Bodhi, enlightenment) for countless sentient beings? Is this not for liberating sentient beings?』

Jālinīprabha said, 『If a Bodhisattva distinguishes between birth and death and Nirvana, and practices Bodhi because of sentient beings, they should not be called a Bodhisattva.』

Mahākāśyapa said, 『Good man! Where do you walk now?』

Jālinīprabha said, 『I do not walk in birth and death, nor do I walk in Nirvana, nor do I walk with the appearance of sentient beings. Mahākāśyapa! As you asked: 『Where do you walk?』, I walk where the person transformed by the Buddha walks.』

Mahākāśyapa said, 『The person transformed by the Buddha has nowhere to walk.』

Jālinīprabha said, 『You should know that the place where all sentient beings walk is also like that.』

Mahākāśyapa said, 『The person transformed by the Buddha has no greed, no…』

恚、無癡，若一切眾生所行如是相者，眾生貪、恚、癡從何所起？」

網明言：「我今問汝，隨意答我。大迦葉！汝今寧有貪恚癡不？」

答言：「不也。」

網明言：「是貪、恚、癡盡滅耶？」

答言：「不也。」

網明言：「若大迦葉今無貪、恚、癡，亦不盡滅者，汝置貪、恚、癡於何所耶？」

答言：「善男子！凡夫從顛倒、起妄想分別，生貪、恚、癡耳。賢聖法中善知顛倒實性故，無妄想分別，是以無貪、恚、癡。」

「大迦葉！于汝意云何？若法從顛倒起，是法為實？為虛妄耶？」

答言：「是法虛妄，非是實也。」

網明言：「若法非實，可令實耶？」

答言：「不也！」

網明言：「若法非實，仁者欲於是中得貪、恚、癡耶？」

答言：「不也。」

網明言：「若然，何所是貪恚癡能惱眾生者？」

答言：「善男子！若爾，一切法從本已來離貪、恚、癡相。」

網明言：「以是故，我說一切法相如佛所化。」說是法時，四萬四千菩薩得柔順法忍。

(丹有菩薩授記品第十二十五幅梵天上有薩婆若品第十一)◎爾時長老大迦葉白佛言：「世尊！若網明菩薩所見，眾生不應復畏墮三惡道；若聞網明所

【現代漢語翻譯】 現代漢語譯本： 『如果一切眾生的行為都像嗔恚（heì，憤怒）、無癡（wú chī，沒有愚癡）這樣，那麼眾生的貪（tān，貪婪）、嗔（chēn，憤怒）、癡（chī，愚癡）是從哪裡產生的呢？』

網明（Wǎng Míng，菩薩名）說：『我現在問你，請隨意回答我。大迦葉（Dà Jiāshè，佛陀的弟子名）！你現在有貪、嗔、癡嗎？』

回答說：『沒有。』

網明說：『是貪、嗔、癡已經完全滅盡了嗎？』

回答說：『沒有。』

網明說：『如果大迦葉你現在沒有貪、嗔、癡，也沒有完全滅盡，你把貪、嗔、癡放在哪裡了呢？』

回答說：『善男子！凡夫因為顛倒（diāndǎo，錯誤的認知）、產生虛妄的分別，才生出貪、嗔、癡。賢聖的法中，善於瞭解顛倒的真實本性，所以沒有虛妄的分別，因此沒有貪、嗔、癡。』

『大迦葉！你認為怎麼樣？如果法是從顛倒產生的，這個法是真實的，還是虛妄的呢？』

回答說：『這個法是虛妄的，不是真實的。』

網明說：『如果法不是真實的，可以使它變成真實的嗎？』

回答說：『不可以。』

網明說：『如果法不是真實的，仁者你想要從中得到貪、嗔、癡嗎？』

回答說：『不想要。』

網明說：『如果這樣，那麼什麼是貪、嗔、癡，能夠惱亂眾生呢？』

回答說：『善男子！如果是這樣，一切法從本來就是遠離貪、嗔、癡的相狀的。』

網明說：『因此，我說一切法的相狀如同佛所化現的一樣。』說完這些法的時候，四萬四千菩薩得到了柔順法忍（róushùn fǎrěn，菩薩的境界）。

（《丹有菩薩授記品第十》二十五幅梵天上有薩婆若品第十一）當時長老大迦葉對佛說：『世尊！如果網明菩薩所見是正確的，眾生就不應該再害怕墮入三惡道；如果聽到網明所說的……』

【English Translation】 English version: 『If all beings behave in such a way as without anger (heì) and without ignorance (wú chī), from where do the greed (tān), anger (chēn), and ignorance (chī) of beings arise?』

Wǎng Míng (name of a Bodhisattva) said, 『I will now ask you; answer me as you please. Great Kāśyapa (Dà Jiāshè, name of a Buddha's disciple)! Do you now have greed, anger, and ignorance?』

He answered, 『No.』

Wǎng Míng said, 『Are greed, anger, and ignorance completely extinguished?』

He answered, 『No.』

Wǎng Míng said, 『If you, Great Kāśyapa, now have no greed, anger, and ignorance, and they are not completely extinguished, where have you placed greed, anger, and ignorance?』

He answered, 『Good man! Ordinary people arise from inverted (diāndǎo, incorrect perceptions) and generate false discriminations, thus giving rise to greed, anger, and ignorance. In the Dharma of the wise and holy, one is skilled in knowing the true nature of inversion, therefore there are no false discriminations, and thus there is no greed, anger, and ignorance.』

『Great Kāśyapa! What do you think? If a dharma arises from inversion, is that dharma real or false?』

He answered, 『That dharma is false, not real.』

Wǎng Míng said, 『If a dharma is not real, can it be made real?』

He answered, 『No!』

Wǎng Míng said, 『If a dharma is not real, do you, the benevolent one, desire to obtain greed, anger, and ignorance from it?』

He answered, 『No.』

Wǎng Míng said, 『If that is so, then what is greed, anger, and ignorance that can afflict beings?』

He answered, 『Good man! If that is so, all dharmas are, from their very origin, apart from the characteristics of greed, anger, and ignorance.』

Wǎng Míng said, 『Therefore, I say that the characteristics of all dharmas are like those manifested by the Buddha.』 When this Dharma was spoken, forty-four thousand Bodhisattvas attained the Tolerance of Softness and Compliance with the Dharma (róushùn fǎrěn, a Bodhisattva's state).

(Chapter Ten, 'Dānyǒu Bodhisattva Receives Prediction'; Twenty-fifth scroll; Chapter Eleven, 'Sārvajña in the Brahmā Heaven') At that time, the Elder Great Kāśyapa said to the Buddha, 『World-Honored One! If what Wǎng Míng Bodhisattva sees is correct, beings should no longer fear falling into the three evil realms; if one hears what Wǎng Míng...』

說法者，魔不得便；若為網明所教化者，不畏墮聲聞、辟支佛道。世尊！愿說網明功德莊嚴國土。」

佛言：「迦葉！是網明菩薩在在國土遊行之處，利益無量眾生。迦葉！汝見網明所放光明不？」

答言：「已見。」

佛言：「若三千大千世界滿中芥子尚可算數，今網明光明令諸眾生住菩提者不可數也。迦葉！是網明菩薩所放光明饒益尚爾，何況說法！汝今諦聽！我當粗略說其功德。

「迦葉！是網明菩薩過七百六十萬阿僧祇劫當得作佛，號普光自在王如來、應供、正遍知，世界名曰集妙功德。其佛趣菩提樹時，國中諸魔、魔民悉皆正定於阿耨多羅三藐三菩提。其佛國土，以真栴檀寶為地，地平如掌，柔濡細滑，如迦陵伽衣，處處皆以眾寶莊嚴，無三惡道亦無八難。其國廣長，皆以妙寶蓮華、色香妙好以為挍飾。普光自在王如來有無量菩薩僧，善修無量法門，得無量自在神通，皆以光明莊嚴其身；得諸陀羅尼藏無礙辯才，善能說法；光明神力皆悉通達，能破魔怨；慚愧念慧，諸妙功德以修其心。彼佛國土無有女人，其諸菩薩皆于寶蓮華中結加趺坐，自然化生，以禪樂為食。諸所須物，經行之處、房舍、床榻、園林、浴池，應念即至。

「迦葉！是普光自在王如來不以文字說法，但放

【現代漢語翻譯】 現代漢語譯本：如果說法者能夠精通網明菩薩的教義，魔就無法得逞；如果被網明菩薩的教義所教化，就不會害怕墮入聲聞乘或辟支佛乘的境界。世尊！請您宣說網明菩薩以功德莊嚴國土的情況。

佛說：『迦葉（佛陀弟子名）！這位網明菩薩無論在哪個國土，都能利益無量的眾生。迦葉！你看見網明菩薩所放的光明了嗎？』

迦葉回答說：『已經看見了。』

佛說：『即使三千大千世界都裝滿了芥子，尚且可以計算其數量，但現在網明菩薩的光明令眾生安住于菩提心的數量是不可計數的。迦葉！僅僅是網明菩薩所放的光明就能帶來如此大的利益，更何況是說法呢！你現在仔細聽好！我將大概地講述他的功德。』

『迦葉！這位網明菩薩在經過七百六十萬阿僧祇劫（極長的時間單位）后將會成佛，佛號為普光自在王如來（佛的稱號）、應供（值得供養）、正遍知（完全覺悟者），世界名為集妙功德。當這位佛走向菩提樹時，國中的所有魔和魔民都會正確地堅定於阿耨多羅三藐三菩提（無上正等正覺）。這位佛的國土，以真栴檀寶為地，地面平坦如手掌，柔軟細膩光滑，像迦陵伽衣一樣，處處都用各種珍寶莊嚴，沒有三惡道（地獄、餓鬼、畜生）也沒有八難（沒有機會修行佛法的八種障礙）。這個國家廣闊而長遠，都用美妙的寶蓮花裝飾，顏色和香味都非常美好。普光自在王如來有無量的菩薩僧，他們善於修習無量的法門，獲得無量的自在神通，都用光明來莊嚴自身；獲得各種陀羅尼藏（總持一切法門的記憶力）和無礙的辯才，善於說法；光明神力都能夠通達，能夠破除魔的怨恨；以慚愧心、正念和智慧等各種美妙的功德來修養自己的心。那個佛國沒有女人，所有的菩薩都在寶蓮花中結跏趺坐，自然化生，以禪定的快樂為食物。他們所需要的一切物品，如經行的地方、房舍、床榻、園林、浴池，都能應念而至。』

『迦葉！這位普光自在王如來不使用文字說法，只是放出光明……』

【English Translation】 English version: If the speaker is well-versed in the teachings of Bodhisattva Net Light, the demons will not be able to take advantage; if one is taught and transformed by the teachings of Bodhisattva Net Light, one will not fear falling into the path of Sravakas or Pratyekabuddhas. World Honored One! Please speak of the merits and adornments of the Buddha-land of Bodhisattva Net Light.'

The Buddha said: 'Kasyapa (name of a Buddha's disciple)! This Bodhisattva Net Light, wherever he is in any Buddha-land, benefits immeasurable sentient beings. Kasyapa! Have you seen the light emitted by Bodhisattva Net Light?'

Kasyapa replied: 'I have seen it.'

The Buddha said: 'Even if the three thousand great thousand worlds were filled with mustard seeds, they could still be counted, but the number of sentient beings who are caused to abide in Bodhi by the light of Bodhisattva Net Light is uncountable. Kasyapa! The benefits of the light emitted by Bodhisattva Net Light are already so great, how much more so is his teaching! Now listen carefully! I will briefly describe his merits.'

'Kasyapa! This Bodhisattva Net Light will become a Buddha after seven hundred and sixty million Asankhya kalpas (extremely long period of time), with the name Universal Light Sovereign King Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), and the world will be called Collection of Wonderful Merits. When this Buddha approaches the Bodhi tree, all the demons and demon people in the country will correctly be steadfast in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The land of this Buddha is made of true sandalwood treasure, the ground is as flat as the palm of the hand, soft, smooth, and fine, like Kalinga cloth, and everywhere is adorned with various treasures, without the three evil paths (hell, hungry ghosts, animals) or the eight difficulties (eight obstacles to practicing the Dharma). The country is vast and long, and is decorated with wonderful treasure lotuses, with beautiful colors and fragrances. Universal Light Sovereign King Tathagata has immeasurable Bodhisattva Sangha, who are skilled in cultivating immeasurable Dharma doors, obtain immeasurable sovereign powers, and adorn their bodies with light; they obtain various Dharani treasuries (memory that holds all Dharma teachings) and unobstructed eloquence, and are skilled in teaching the Dharma; their light and spiritual power are all-pervasive, and they are able to destroy the enemies of demons; they cultivate their minds with shame, mindfulness, wisdom, and various wonderful merits. There are no women in that Buddha-land, and all the Bodhisattvas sit in full lotus posture in treasure lotuses, naturally born by transformation, and take the joy of Dhyana as food. All the things they need, such as places for walking, houses, beds, gardens, and bathing pools, appear as soon as they think of them.'

'Kasyapa! This Universal Light Sovereign King Tathagata does not teach the Dharma with words, but only emits light...'

光明照諸菩薩，光觸其身即得無生法忍；其佛光明復照十方通達無礙，令諸眾生得離煩惱。又其光明常出三十二種清凈法音。何等三十二？所謂諸法空，無眾生見故。諸法無相，離分別故。諸法無作，出三界故。諸法離欲，性寂滅故。諸法離瞋，無有礙故。諸法離癡，無闇冥故。諸法無所從來，本無生故。諸法無所去，無所至故。諸法不住，無所依故。諸法過三世，去、來、現在無所有故。諸法無異，其性一故。諸法不生，離於報故。諸法無業，業報作者不可得故。諸法不作，無所起故。諸法無起，無為性故。諸法無為，離生滅故。諸法真，不從和合生故。諸法實，一道門故。諸法無眾生，眾生不可得故。諸法無我，第一義故。諸法鈍，無所知故。諸法舍，離憎愛故。諸法離煩惱，無有熱故。諸法無垢，性不污故。諸法一相，離欲際故。諸法離相，常定故。諸法住實際，性不壞故。諸法如相，不分別故。諸法入法性，遍入故。諸法無緣，緣不合故。諸法是菩提，如實見故。諸法是涅槃，無因緣故。迦葉！普光自在王如來光明常出如是清凈法音，能令諸菩薩施作佛事。其佛國土無有魔事，佛壽無量阿僧祇劫。」

大迦葉白佛言：「若人慾得清凈佛土者，應取如網明菩薩所修功德，具足清凈國土。」

「如是

【現代漢語翻譯】 現代漢語譯本 光明照耀各位菩薩，光明觸及他們的身體，立即獲得無生法忍（對諸法不生不滅的深刻體悟）；那尊佛的光明又照耀十方，通達無礙，使一切眾生得以脫離煩惱。而且那光明常發出三十二種清凈的法音。是哪三十二種呢？就是所謂的諸法是空，因為沒有眾生可見的緣故。諸法無相，因為遠離分別的緣故。諸法無作，因為超出三界的緣故。諸法離欲，因為本性寂滅的緣故。諸法離瞋，因為沒有障礙的緣故。諸法離癡，因為沒有黑暗的緣故。諸法無所從來，因為本來沒有出生的緣故。諸法無所去，因為沒有去處的緣故。諸法不住，因為沒有依靠的緣故。諸法超越三世，過去、未來、現在都沒有的緣故。諸法沒有差異，因為它們的本性是一樣的緣故。諸法不生，因為脫離果報的緣故。諸法沒有業，因為業報的作者不可得的緣故。諸法不造作，因為沒有生起的緣故。諸法沒有生起，因為是無為的本性的緣故。諸法是無為的，因為脫離生滅的緣故。諸法是真實的，因為不是從和合而生的緣故。諸法是實在的，因為是一道門的緣故。諸法沒有眾生，因為眾生是不可得的緣故。諸法無我，因為是第一義諦的緣故。諸法遲鈍，因為沒有所知的緣故。諸法捨棄，因為脫離憎恨和喜愛的緣故。諸法脫離煩惱，因為沒有熱惱的緣故。諸法沒有垢染，因為本性不被污染的緣故。諸法一相，因為脫離慾望邊際的緣故。諸法離相，因為常住于禪定的緣故。諸法安住于實際，因為本性不壞的緣故。諸法如相，因為不分別的緣故。諸法進入法性，因為普遍進入的緣故。諸法沒有緣，因為因緣不和合的緣故。諸法是菩提（覺悟），因為如實見到的緣故。諸法是涅槃（寂滅），因為沒有因緣的緣故。迦葉（佛陀弟子名）！普光自在王如來（佛名）的光明常發出這樣清凈的法音，能夠使各位菩薩施行佛事。那尊佛的國土沒有魔事，佛的壽命有無量阿僧祇劫（極長的時間單位）。』

大迦葉（佛陀弟子名）對佛說：『如果有人想要得到清凈的佛土，應當取如網明菩薩（菩薩名）所修的功德，具足清凈的國土。』

『是這樣的。

【English Translation】 English version The light illuminates all the Bodhisattvas, and upon touching their bodies, they immediately attain the 'non-origination forbearance' (Wu Sheng Fa Ren - profound understanding of the non-arising and non-ceasing of all dharmas); the Buddha's light further illuminates the ten directions, unobstructed, enabling all sentient beings to be liberated from afflictions. Moreover, the light constantly emits thirty-two kinds of pure Dharma sounds. What are these thirty-two? They are what is called: all dharmas are empty, because no sentient being can be seen. All dharmas are without characteristics, because they are free from discrimination. All dharmas are without action, because they transcend the three realms. All dharmas are free from desire, because their nature is quiescent and extinguished. All dharmas are free from anger, because there is no obstruction. All dharmas are free from ignorance, because there is no darkness. All dharmas have no origin, because they are originally unborn. All dharmas have nowhere to go, because there is nowhere to arrive. All dharmas do not abide, because there is nothing to rely on. All dharmas transcend the three times, because the past, future, and present are all non-existent. All dharmas are without difference, because their nature is one. All dharmas are unborn, because they are free from retribution. All dharmas have no karma, because the creator of karmic retribution is unattainable. All dharmas do not act, because there is no arising. All dharmas have no arising, because their nature is unconditioned. All dharmas are unconditioned, because they are free from birth and death. All dharmas are true, because they do not arise from combination. All dharmas are real, because they are the one path. All dharmas have no sentient beings, because sentient beings are unattainable. All dharmas are without self, because they are the ultimate truth. All dharmas are dull, because there is nothing to know. All dharmas are relinquished, because they are free from hatred and love. All dharmas are free from afflictions, because there is no heat. All dharmas are without defilement, because their nature is unpolluted. All dharmas are of one form, because they are free from the boundary of desire. All dharmas are without form, because they are constantly in samadhi. All dharmas abide in reality, because their nature is indestructible. All dharmas are like form, because they do not discriminate. All dharmas enter the Dharma-nature, because they enter everywhere. All dharmas have no conditions, because conditions do not combine. All dharmas are Bodhi (enlightenment), because they are seen as they truly are. All dharmas are Nirvana (extinction), because there are no conditions. Kashyapa (name of Buddha's disciple)! The light of the Tathagata (Buddha's name) Universal Light King of Sovereignty constantly emits such pure Dharma sounds, which can enable all Bodhisattvas to perform Buddha-works. That Buddha's land has no demonic affairs, and the Buddha's lifespan is immeasurable asamkhya kalpas (extremely long units of time).'

Mahakashyapa (name of Buddha's disciple) said to the Buddha: 'If someone wants to obtain a pure Buddha-land, they should take the merits cultivated by the Bodhisattva Light-like-a-Net (name of Bodhisattva), and be complete with a pure land.'

'It is so.'

，迦葉！是網明菩薩于諸無量阿僧祇佛所，隨愿修行，功德具足故。」

爾時思益梵天謂網明菩薩：「仁者已得從佛受記。」

網明言：「一切眾生皆從佛受記。」

梵天言：「於何事中而得受記？」

網明言：「隨業受報而得受記。」

梵天言：「汝作何業而得受記？」

網明言：「若業非身作、非口作、非意作，是業可得示不？」

梵天言：「不可示也。」

網明言：「菩提是起作相耶？」

梵天言：「不也。何以故？菩提是無為，非起作相故。」

網明言：「可以起作相得無為菩提不？」

梵天言：「不也。」

「梵天！是故當知，若無業、無業報，無諸行、無起諸行，是名菩提；如菩提性，得亦如是；如得性，受記亦如是，不可以起作法而得受記。」

梵天言：「善男子！汝不行六波羅蜜，然後得受記耶？」

網明言：「如汝所說，菩薩行六波羅蜜而得受記。梵天！若菩薩舍一切煩惱，名為檀波羅蜜。于諸法無所起，名為尸羅波羅蜜。于諸法無所傷，名為羼提波羅蜜。于諸法離相，名為毗梨耶波羅蜜。于諸法無所住，名為禪波羅蜜。于諸法無戲論，名為般若波羅蜜。梵天！菩薩如是行六波羅蜜，於何處行？」

{ "translations": [ "現代漢語譯本：", '『迦葉（Kasyapa）！這位網明菩薩（Jang-myeong Bodhisattva）在無數阿僧祇（asamkhya）佛所處，隨自己的願望修行，功德圓滿具足。』', '', '這時，思益梵天（Siyi Brahma）對網明菩薩說：『仁者已經得到佛的授記。』', '', '網明菩薩說：『一切眾生都從佛那裡得到授記。』', '', '梵天問：『在什麼事情中得到授記？』', '', '網明菩薩說：『隨著業力接受果報而得到授記。』', '', '梵天問：『你做了什麼業而得到授記？』', '', '網明菩薩說：『如果業不是身體所作、不是口所說、不是意念所想，這樣的業可以指出來嗎？』', '', '梵天說：『無法指出來。』', '', '網明菩薩說：『菩提（Bodhi）是生起造作的相嗎？』', '', '梵天說：『不是的。為什麼呢？菩提是無為法，不是生起造作的相。』', '', '網明菩薩說：『可以用生起造作的相得到無為的菩提嗎？』', '', '梵天說：『不能。』', '', '『梵天！因此應當知道，如果沒有業、沒有業報，沒有諸行、沒有生起諸行，這叫做菩提；如同菩提的自性，證得也像這樣；如同證得的自性，授記也像這樣，不可以用生起造作的法而得到授記。』', '', '梵天問：『善男子！你不行六波羅蜜（Six Paramitas），然後得到授記嗎？』', '', '網明菩薩說：『如你所說，菩薩修行六波羅蜜而得到授記。梵天！如果菩薩捨棄一切煩惱，這叫做檀波羅蜜（Dana Paramita，佈施波羅蜜）。對於諸法沒有生起，這叫做尸羅波羅蜜（Sila Paramita，持戒波羅蜜）。對於諸法沒有損害，這叫做羼提波羅蜜（Ksanti Paramita，忍辱波羅蜜）。對於諸法遠離相，這叫做毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）。對於諸法沒有住著，這叫做禪波羅蜜（Dhyana Paramita，禪定波羅蜜）。對於諸法沒有戲論，這叫做般若波羅蜜（Prajna Paramita，智慧波羅蜜）。梵天！菩薩這樣修行六波羅蜜，在何處修行呢？』" ], "english_translations": [ "English version:", "'Kasyapa! This Jang-myeong Bodhisattva, in the presence of countless asamkhya Buddhas, cultivated according to his vows, and his merits are complete and perfect.'", "", "At that time, Siyi Brahma said to Jang-myeong Bodhisattva, 'Virtuous one, you have already received the prediction from the Buddha.'", "", "Jang-myeong Bodhisattva said, 'All sentient beings receive predictions from the Buddha.'", "", "Brahma asked, 'In what matter do they receive predictions?'", "", "Jang-myeong Bodhisattva said, 'They receive predictions according to the retribution of their karma.'", "", "Brahma asked, 'What karma did you perform to receive a prediction?'", "", "Jang-myeong Bodhisattva said, 'If karma is not created by the body, not spoken by the mouth, not conceived by the mind, can such karma be pointed out?'", "", "Brahma said, 'It cannot be pointed out.'", "", "Jang-myeong Bodhisattva said, 'Is Bodhi a characteristic of arising and creating?'", "", "Brahma said, 'No. Why? Bodhi is unconditioned, not a characteristic of arising and creating.'", "", "Jang-myeong Bodhisattva said, 'Can unconditioned Bodhi be attained through the characteristic of arising and creating?'", "", "Brahma said, 'No.'", "", "'Brahma! Therefore, you should know that if there is no karma, no karmic retribution, no actions, no arising of actions, this is called Bodhi; like the nature of Bodhi, attainment is also like this; like the nature of attainment, prediction is also like this; prediction cannot be attained through the Dharma of arising and creating.'", "", "Brahma asked, 'Good man! Did you not practice the Six Paramitas and then receive a prediction?'", "", "Jang-myeong Bodhisattva said, 'As you said, Bodhisattvas practice the Six Paramitas and then receive predictions. Brahma! If a Bodhisattva abandons all afflictions, this is called Dana Paramita (Perfection of Giving). If there is no arising in all dharmas, this is called Sila Paramita (Perfection of Morality). If there is no harm to all dharmas, this is called Ksanti Paramita (Perfection of Patience). If one is separated from the characteristics of all dharmas, this is called Virya Paramita (Perfection of Diligence). If there is no dwelling in all dharmas, this is called Dhyana Paramita (Perfection of Meditation). If there is no speculation about all dharmas, this is called Prajna Paramita (Perfection of Wisdom). Brahma! Where does a Bodhisattva practice the Six Paramitas in this way?'" ] }

梵天言：「無處行也。所以者何？凡所有行皆是不行；若行即是不行，若不行即是行。」

「梵天！以是故，當知無所行是菩提。如汝所問：『汝得受菩提記』者，如如法性得受記，我所受記亦如是。」

梵天言：「善男子！如如法性，無受記。」

網明言：「諸菩薩受記相皆亦如是，如如，如法性。」

爾時思益梵天白佛言：「世尊！菩薩以何行，諸佛授阿耨多羅三藐三菩提記？」

佛言：「若菩薩不行生法、不行滅法，不行善、不行不善，不行世間、不行出世間，不行有罪法、不行無罪法，不行有漏法、不行無漏法，不行有為法、不行無為法，不行修道、不行除斷，不行生死、不行涅槃，不行見法、不行聞法、不行覺法、不行知法，不行施、不行舍、不行戒、不行覆、不行忍、不行善、不行發、不行精進、不行禪、不行三昧、不行慧、不行行、不行知、不行得。梵天！若菩薩如是行者，諸佛則授阿耨多羅三藐三菩提記。所以者何？諸所有行，皆是取相；無相、無分別則是菩提。皆有所是；無所是是菩提。諸所有行皆是分別；無分別是菩提。諸所有行皆是起作；無起作是菩提。諸所有行皆是戲論；無戲論是菩提。是故當知，若菩薩過諸所行則得受記。」

「唯然世尊！受記

【現代漢語翻譯】 現代漢語譯本： 梵天（Brahma）說：『無處可行。為什麼呢？凡是所有的「行」（karma, action）都是「不行」（non-action）；如果「行」就是「不行」，如果「不行」就是「行」。』 『梵天！因此，應當知道無所行才是菩提（Bodhi, enlightenment）。正如你所問：『你得到接受菩提的授記（Vyakarana, prediction of Buddhahood）』，如如法性（Tathata-dharmata, suchness of reality）得到授記，我所接受的授記也是這樣。』 梵天說：『善男子！如如法性，沒有授記。』 網明（Indrajala）說：『諸菩薩接受授記的相也是這樣，如如，如法性。』 這時，思益梵天（Visesacintin Brahma）問佛說：『世尊！菩薩以什麼樣的「行」，諸佛才授予阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment）的授記？』 佛說：『若菩薩不行生法、不行滅法，不行善、不行不善，不行世間、不行出世間，不行有罪法、不行無罪法，不行有漏法、不行無漏法，不行有為法、不行無為法，不行修道、不行除斷，不行生死、不行涅槃，不行見法、不行聞法、不行覺法、不行知法，不行施、不行舍、不行戒、不行覆、不行忍、不行善、不行發、不行精進、不行禪、不行三昧、不行慧、不行行、不行知、不行得。梵天！若菩薩如此行者，諸佛則授予阿耨多羅三藐三菩提的授記。為什麼呢？諸所有「行」，都是取相（nimitta-graha）；無相、無分別則是菩提。皆有所是；無所是是菩提。諸所有「行」都是分別；無分別是菩提。諸所有「行」都是起作；無起作是菩提。諸所有「行」都是戲論（prapancha）；無戲論是菩提。所以應當知道，若菩薩超越諸所「行」則得到授記。』 『是的，世尊！授記』

【English Translation】 English version: Brahma said, 'There is nowhere to act. Why is that? All actions are non-actions; if there is action, it is non-action, and if there is non-action, it is action.' 'Brahma! Therefore, you should know that non-action is Bodhi (enlightenment). As you asked, 'You have received the prediction of Bodhi,' just as the suchness of reality (Tathata-dharmata) receives prediction, so is the prediction I have received.' Brahma said, 'Good man! The suchness of reality has no prediction.' Indrajala (Net-light) said, 'The characteristics of the prediction received by all Bodhisattvas are also like this, suchness, the suchness of reality.' At that time, Visesacintin Brahma asked the Buddha, 'World Honored One! By what action do Bodhisattvas receive the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) from all the Buddhas?' The Buddha said, 'If a Bodhisattva does not act on arising dharmas, does not act on ceasing dharmas, does not act on good, does not act on non-good, does not act on the mundane, does not act on the supramundane, does not act on blameworthy dharmas, does not act on blameless dharmas, does not act on defiled dharmas, does not act on undefiled dharmas, does not act on conditioned dharmas, does not act on unconditioned dharmas, does not act on cultivation, does not act on elimination, does not act on birth and death, does not act on Nirvana, does not act on seeing dharmas, does not act on hearing dharmas, does not act on perceiving dharmas, does not act on knowing dharmas, does not act on giving, does not act on renunciation, does not act on precepts, does not act on concealment, does not act on patience, does not act on goodness, does not act on arousal, does not act on diligence, does not act on dhyana, does not act on samadhi, does not act on wisdom, does not act on action, does not act on knowledge, does not act on attainment. Brahma! If a Bodhisattva acts in this way, the Buddhas will bestow the prediction of Anuttara-samyak-sambodhi. Why is that? All actions are grasping at characteristics; non-characteristic and non-discrimination are Bodhi. All actions involve something that 'is'; non-something that 'is' is Bodhi. All actions are discrimination; non-discrimination is Bodhi. All actions are arising and creating; non-arising and non-creating is Bodhi. All actions are proliferation (prapancha); non-proliferation is Bodhi. Therefore, you should know that if a Bodhisattva transcends all actions, they will receive the prediction.' 'Yes, World Honored One! Prediction.'

者有何義？」

佛言：「離諸法二相是受記義，不分別生滅道是受記義，離身、口、意業相是受記義。梵天！我念過去有劫名喜見，我於此劫供養七十二那由他佛，是諸如來不見授記。又過是劫，劫名善化，我於此劫供養二十二億佛，是諸如來亦不見授記。又過是劫，劫名梵嘆，我於此劫供養萬八千佛，是諸如來亦不見授記。又過是劫，劫名無咎，我於此劫供養三萬二千佛，是諸如來亦不見授記。又過是劫，劫名莊嚴，我於此劫供養四百四十萬佛，我皆以一切供養之具而供養之，是諸如來亦不見授記。梵天！我于往昔供養諸佛，恭敬、尊重、讚歎，凈修梵行——一切佈施、一切持戒及行頭陀，離於瞋恚，忍辱慈心，如所說行勤修精進，一切所聞皆能受持，獨處遠離入諸禪定，隨所聞慧讚誦思問——是諸如來，亦不見授記。何以故？依止所行故。以是當知，若諸菩薩出過一切諸行則得受記。我若以一劫、若減一劫，說是諸佛名號不可得盡。

「梵天！我於是后見燃燈佛，即得無生法忍。佛時授我記言：『汝于來世當得作佛，號釋迦牟尼如來、應供、正遍知。』我爾時出過一切諸行，具足六波羅蜜。所以者何？若菩薩能捨諸相名為檀波羅蜜，能滅諸所受持名為尸羅波羅蜜，不為六塵所傷名為羼提波羅蜜，離諸

【現代漢語翻譯】 現代漢語譯本 『者有何義？』 佛言：『離諸法二相是受記義，不分別生滅道是受記義，離身、口、意業相是受記義。梵天（Brahmā，印度教的創造之神）！我念過去有劫名喜見，我於此劫供養七十二那由他（nayuta，數量單位，相當於百萬）佛，是諸如來不見授記。又過是劫，劫名善化，我於此劫供養二十二億佛，是諸如來亦不見授記。又過是劫，劫名梵嘆，我於此劫供養萬八千佛，是諸如來亦不見授記。又過是劫，劫名無咎，我於此劫供養三萬二千佛，是諸如來亦不見授記。又過是劫，劫名莊嚴，我於此劫供養四百四十萬佛，我皆以一切供養之具而供養之，是諸如來亦不見授記。梵天（Brahmā，印度教的創造之神）！我于往昔供養諸佛，恭敬、尊重、讚歎，凈修梵行——一切佈施、一切持戒及行頭陀，離於瞋恚，忍辱慈心，如所說行勤修精進，一切所聞皆能受持，獨處遠離入諸禪定，隨所聞慧讚誦思問——是諸如來，亦不見授記。何以故？依止所行故。以是當知，若諸菩薩出過一切諸行則得受記。我若以一劫、若減一劫，說是諸佛名號不可得盡。 『梵天（Brahmā，印度教的創造之神）！我於是后見燃燈佛（Dīpankara，過去佛之一），即得無生法忍。佛時授我記言：『汝于來世當得作佛，號釋迦牟尼（Śākyamuni，佛教創始人）如來（Tathāgata，佛的稱號之一）、應供（Arhat，阿羅漢的另一種稱謂）、正遍知（Samyak-saṃbuddha，佛的稱號之一）。』我爾時出過一切諸行，具足六波羅蜜（ṣaṭ-pāramitā，菩薩修行的六種方法）。所以者何？若菩薩能捨諸相名為檀波羅蜜（dāna-pāramitā，佈施波羅蜜），能滅諸所受持名為尸羅波羅蜜（śīla-pāramitā，持戒波羅蜜），不為六塵所傷名為羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜），離諸

【English Translation】 English version 『What is the meaning of this?』 The Buddha said: 『To be apart from the two aspects of all dharmas is the meaning of prediction; not to discriminate between arising, dwelling, and ceasing is the meaning of prediction; to be apart from the aspects of body, speech, and mind karma is the meaning of prediction. Brahmā (the creator god in Hinduism)! I remember in the past there was a kalpa (aeon) called Joyful Vision. During that kalpa, I made offerings to seventy-two nayutas (a unit of measurement, equivalent to a million) of Buddhas, but those Tathāgatas (Buddhas) did not give me a prediction. After that kalpa, there was a kalpa called Good Transformation. During that kalpa, I made offerings to twenty-two billion Buddhas, but those Tathāgatas (Buddhas) also did not give me a prediction. After that kalpa, there was a kalpa called Brahmā's Praise. During that kalpa, I made offerings to eighteen thousand Buddhas, but those Tathāgatas (Buddhas) also did not give me a prediction. After that kalpa, there was a kalpa called Without Fault. During that kalpa, I made offerings to thirty-two thousand Buddhas, but those Tathāgatas (Buddhas) also did not give me a prediction. After that kalpa, there was a kalpa called Adornment. During that kalpa, I made offerings to four million four hundred thousand Buddhas. I made offerings to all of them with all kinds of offering implements, but those Tathāgatas (Buddhas) also did not give me a prediction. Brahmā (the creator god in Hinduism)! In the past, I made offerings to all the Buddhas, with reverence, respect, and praise, purely cultivating Brahma-conduct—all kinds of giving, all kinds of upholding precepts, and practicing dhūta (ascetic practices), being apart from anger, with forbearance and loving-kindness, diligently cultivating and practicing according to what was said, being able to receive and uphold all that was heard, dwelling alone and far away, entering into all kinds of dhyana (meditative states), praising, reciting, contemplating, and questioning according to the wisdom heard—but those Tathāgatas (Buddhas) also did not give me a prediction. Why? Because I relied on what I practiced. Therefore, you should know that if all Bodhisattvas transcend all practices, then they will receive a prediction. If I were to use one kalpa (aeon), or less than one kalpa (aeon), to speak of the names of all those Buddhas, it would be impossible to exhaust them. 『Brahmā (the creator god in Hinduism)! After that, I saw Dīpankara Buddha (one of the past Buddhas), and immediately attained the forbearance of the unproduced dharma. At that time, the Buddha gave me a prediction, saying: 『In the future, you will become a Buddha, named Śākyamuni (the founder of Buddhism) Tathāgata (one of the titles of a Buddha), Arhat (another name for an enlightened being), Samyak-saṃbuddha (one of the titles of a Buddha).』 At that time, I transcended all practices and perfected the six pāramitās (ṣaṭ-pāramitā, six perfections practiced by Bodhisattvas). Why? If a Bodhisattva can relinquish all appearances, it is called dāna-pāramitā (perfection of giving); if one can extinguish all that is received and upheld, it is called śīla-pāramitā (perfection of morality); if one is not harmed by the six dusts, it is called kṣānti-pāramitā (perfection of patience); being apart from all

所行名為毗梨耶波羅蜜，不憶念一切法，名為禪波羅蜜，能忍諸法無生性，名為般若波羅蜜。我于燃燈佛所，具足如是六波羅蜜。

◎「梵天！我從初發菩提心已來所作佈施，於此五華佈施，百分不及一，百千分、百千萬億分，乃至算數譬喻所不能及。我從初發心已來，受戒、持戒、行頭陀，於此常滅戒，百分不及一，乃至算數譬喻所不能及。我從初發心已來柔和忍辱，於畢竟忍法，百分不及一，乃至算數譬喻所不能及。我從初發心已來發勤精進，於此不取不捨精進，百分不及一，乃至算數譬喻所不能及。我從初發心已來禪定獨處，於此無住禪定，百分不及一，乃至算數譬喻所不能及。我從初發心已來思惟籌量智慧，於此無戲論智慧，百分不及一，百千分百千萬億分，乃至算數譬喻所不能及。梵天！是故當知，我爾時得具足六波羅蜜。」

「世尊！云何名具足六波羅蜜？」

「梵天！若不念施、不依止戒、不分別忍、不取精進、不住禪定、不二于慧，是名具足六波羅蜜。」

又問：「具足六波羅蜜已，能滿足何法？」

佛言：「具足六波羅蜜已，能滿足薩婆若。」

「世尊！云何具足六波羅蜜已，能滿足薩婆若？」

「梵天！佈施平等即是薩婆若平等；持戒平等即是薩婆

【現代漢語翻譯】 現代漢語譯本：所行名為毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），不憶念一切法，名為禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），能忍諸法無生性，名為般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。我于燃燈佛（Dīpaṃkara Buddha）所，具足如是六波羅蜜（Ṣaṭ-pāramitā）。 梵天（Brahmā）！我從初發菩提心已來所作佈施，於此五華佈施，百分不及一，百千分、百千萬億分，乃至算數譬喻所不能及。我從初發心已來，受戒、持戒、行頭陀（dhūta，苦行），於此常滅戒，百分不及一，乃至算數譬喻所不能及。我從初發心已來柔和忍辱，於畢竟忍法，百分不及一，乃至算數譬喻所不能及。我從初發心已來發勤精進，於此不取不捨精進，百分不及一，乃至算數譬喻所不能及。我從初發心已來禪定獨處，於此無住禪定，百分不及一，乃至算數譬喻所不能及。我從初發心已來思惟籌量智慧，於此無戲論智慧，百分不及一，百千分百千萬億分，乃至算數譬喻所不能及。梵天！是故當知，我爾時得具足六波羅蜜。 世尊（Bhagavan）！云何名具足六波羅蜜？ 梵天！若不念施、不依止戒、不分別忍、不取精進、不住禪定、不二于慧，是名具足六波羅蜜。 又問：具足六波羅蜜已，能滿足何法？ 佛言：具足六波羅蜜已，能滿足薩婆若（Sarvajña，一切智）。 世尊！云何具足六波羅蜜已，能滿足薩婆若？ 梵天！佈施平等即是薩婆若平等；持戒平等即是薩婆

【English Translation】 English version: The practice is called Vīrya-pāramitā (Perfection of Diligence), not recollecting all dharmas is called Dhyāna-pāramitā (Perfection of Meditation), and being able to endure the unborn nature of all dharmas is called Prajñā-pāramitā (Perfection of Wisdom). At Dīpaṃkara Buddha's (Burning Lamp Buddha) place, I fulfilled these Six Pāramitās (Ṣaṭ-pāramitā). Brahmā (Brahma)! The giving I have done since I first generated the Bodhi mind is not even one percent, not even one in hundreds of thousands, hundreds of millions, or even countless analogies, compared to the giving of these five flowers. The precepts I have received, the precepts I have upheld, and the dhūta (ascetic practices) I have practiced since I first generated the Bodhi mind are not even one percent, not even one in countless analogies, compared to this constantly extinguished precept. The gentleness and forbearance I have practiced since I first generated the Bodhi mind are not even one percent, not even one in countless analogies, compared to this ultimate forbearance. The diligent effort I have exerted since I first generated the Bodhi mind is not even one percent, not even one in countless analogies, compared to this diligence of neither grasping nor abandoning. The solitary meditation I have practiced since I first generated the Bodhi mind is not even one percent, not even one in countless analogies, compared to this non-abiding meditation. The wisdom I have contemplated and measured since I first generated the Bodhi mind is not even one percent, not even one in hundreds of thousands, hundreds of millions, or even countless analogies, compared to this non-conceptual wisdom. Brahmā! Therefore, you should know that I then attained the complete Six Pāramitās. Bhagavan (World Honored One)! What is meant by fulfilling the Six Pāramitās? Brahmā! If one does not think of giving, does not rely on precepts, does not discriminate forbearance, does not grasp diligence, does not abide in meditation, and is not dualistic in wisdom, this is called fulfilling the Six Pāramitās. Furthermore, he asked: Having fulfilled the Six Pāramitās, what dharma can be satisfied? The Buddha said: Having fulfilled the Six Pāramitās, one can satisfy Sarvajña (All-Knowing). Bhagavan! How can fulfilling the Six Pāramitās satisfy Sarvajña? Brahmā! Equality in giving is equality in Sarvajña; equality in upholding precepts is equality in Sarvajña.

若平等；忍辱平等即是薩婆若平等；精進平等即是薩婆若平等；禪定平等即是薩婆若平等；智慧平等即是薩婆若平等；以是平等等一切法，名為薩婆若。又，梵天！具足佈施相、持戒相、忍辱相、精進相、禪定相、智慧相，是名薩婆若。梵天！如是具足六波羅蜜能滿足薩婆若。」

「世尊！云何當知滿足薩婆若？」

「梵天！若不受眼、不受色、不受耳、不受聲、不受鼻、不受香、不受舌、不受味、不受身、不受觸、不受意、不受法，若不受是內外十二入，名為滿足薩婆若。我得如是滿足薩婆若，于眼無所著，於色、耳、聲、鼻、香、舌、味、身、觸、意、法無所著，是故如來名為無礙知見薩婆若。梵天！薩婆若於法無所受。何以故？以無用故。無用即是無所有義。無所有義即是空，如虛空義、同虛空相是薩婆若，是故於法無所受。梵天！譬如一切所作皆因虛空，而虛空無所依；如是諸智慧皆從薩婆若出，而薩婆若無所依。」

梵天白佛言：「世尊！世尊所說薩婆若，薩婆若者為何謂也？」

「梵天！一切所行是智為真，非諸聲聞、辟支佛所及故，名薩婆若。諸有所行皆能成就故，名薩婆若。能破一切所念戲論故，名薩婆若。諸所教敕、諸所防制，如此眾生所行之法皆從中出故，名薩婆若。

【現代漢語翻譯】 現代漢語譯本：若佈施平等，佈施平等即是薩婆若（Sarvajna，一切智）平等；持戒平等即是薩婆若平等；忍辱平等即是薩婆若平等；精進平等即是薩婆若平等；禪定平等即是薩婆若平等；智慧平等即是薩婆若平等；以這些平等對待一切法，就叫做薩婆若。還有，梵天（Brahma）！具足佈施之相、持戒之相、忍辱之相、精進之相、禪定之相、智慧之相，這叫做薩婆若。梵天！像這樣具足六波羅蜜（Six Paramitas，六度）就能圓滿薩婆若。」 「世尊！要怎樣才能知道是圓滿了薩婆若呢？」 「梵天！若不執著于眼、不執著於色、不執著于耳、不執著于聲、不執著于鼻、不執著于香、不執著于舌、不執著于味、不執著于身、不執著于觸、不執著于意、不執著於法，若不執著于這內外十二入（Twelve Entrances，十二處），就叫做圓滿了薩婆若。我得到了這樣圓滿的薩婆若，對於眼沒有執著，對於色、耳、聲、鼻、香、舌、味、身、觸、意、法都沒有執著，因此如來（Tathagata）被稱為無礙知見的薩婆若。梵天！薩婆若對於法沒有執受。為什麼呢？因為沒有用處。沒有用處就是無所有的意思。無所有的意思就是空，如同虛空的意義、如同虛空的相狀，這就是薩婆若，所以對於法沒有執受。梵天！譬如一切所作都是因為虛空，而虛空沒有什麼可以依靠；像這樣，各種智慧都從薩婆若產生，而薩婆若沒有什麼可以依靠。」 梵天對佛說：「世尊！世尊所說的薩婆若，薩婆若的意思是什麼呢？」 「梵天！一切所行都是以智慧為真，不是那些聲聞（Sravaka）、辟支佛（Pratyekabuddha）所能達到的，所以叫做薩婆若。一切所行都能成就，所以叫做薩婆若。能夠破除一切所念的戲論，所以叫做薩婆若。各種教敕、各種防制，這些眾生所行之法都從中產生，所以叫做薩婆若。

【English Translation】 English version: 'If generosity is equal, the equality of generosity is the equality of Sarvajna (all-knowing); the equality of morality is the equality of Sarvajna; the equality of patience is the equality of Sarvajna; the equality of diligence is the equality of Sarvajna; the equality of meditation is the equality of Sarvajna; the equality of wisdom is the equality of Sarvajna; using these equalities to treat all dharmas is called Sarvajna. Furthermore, Brahma! Possessing the characteristics of generosity, the characteristics of morality, the characteristics of patience, the characteristics of diligence, the characteristics of meditation, and the characteristics of wisdom, this is called Sarvajna. Brahma! Thus, possessing the Six Paramitas (Six Perfections) can fulfill Sarvajna.' 'World Honored One! How can one know when Sarvajna is fulfilled?' 'Brahma! If one is not attached to the eye, not attached to form, not attached to the ear, not attached to sound, not attached to the nose, not attached to smell, not attached to the tongue, not attached to taste, not attached to the body, not attached to touch, not attached to the mind, not attached to dharma, if one is not attached to these inner and outer Twelve Entrances (Twelve Sense Bases), it is called fulfilling Sarvajna. I have attained such fulfillment of Sarvajna, without attachment to the eye, without attachment to form, ear, sound, nose, smell, tongue, taste, body, touch, mind, or dharma, therefore the Tathagata (Thus Come One) is called Sarvajna with unobstructed knowledge and vision. Brahma! Sarvajna does not receive anything from the dharma. Why? Because it is useless. Uselessness means the meaning of non-existence. The meaning of non-existence is emptiness, like the meaning of space, like the characteristic of space, this is Sarvajna, therefore it does not receive anything from the dharma. Brahma! For example, everything that is done is because of space, but space does not rely on anything; in this way, all wisdom comes from Sarvajna, but Sarvajna does not rely on anything.' Brahma said to the Buddha: 'World Honored One! What the World Honored One speaks of as Sarvajna, what is the meaning of Sarvajna?' 'Brahma! Everything that is done is true because of wisdom, not something that Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas) can reach, therefore it is called Sarvajna. Everything that is done can be accomplished, therefore it is called Sarvajna. It can break all conceptual fabrications, therefore it is called Sarvajna. All teachings and all restraints, these dharmas practiced by sentient beings all come from it, therefore it is called Sarvajna.'

得諸聖智——若學智、若無學智、若辟支佛智——皆從中出故，名薩婆若。正行故，名薩婆若。能分別一切藥故，名薩婆若。能滅一切眾生病故，名薩婆若。能除一切煩惱習氣故，名薩婆若。常在定故，名薩婆若。一切法中無疑故，名薩婆若。一切世間、出世間智慧皆從中出故，名薩婆若。善知一切智慧方便相故，名薩婆若。」

爾時思益梵天白佛言：「未曾有也。世尊！諸佛、如來智慧甚深，心無所緣而知一切眾生心、心所行。世尊！薩婆若有如是無量功德，其誰善男子、善女人不發阿耨多羅三藐三菩提心？」

於是網明菩薩白佛言：「世尊！若有菩薩悕望功德利而發菩提心者，不名發大乘也。所以者何？一切法無功德利，以無對處故。世尊！菩薩摩訶薩不應為功德利故發菩提心，但為大悲心故、滅眾生諸苦惱故、不自憂苦故、生諸善法故、解脫諸邪見故、滅除諸病故、舍我所貪著故、不觀憎愛故、不沒世法故、厭患有為故、安住涅槃故發菩提心。世尊！菩薩不應于眾生求其恩報，亦不應觀作與不作，又于苦、樂心不傾動。世尊！何謂菩薩家清凈？」

佛言：「善男子！菩薩若生轉輪聖王家，不名家清凈；若生帝釋中、若生梵王中，亦不名家清凈；在所生處乃至畜生，自不退失善根，亦令眾生生

【現代漢語翻譯】 現代漢語譯本：

『由於一切聖者的智慧——無論是學習的智慧、無須學習的智慧，還是辟支佛（Pratyekabuddha，獨覺佛）的智慧——都從中產生，所以稱為薩婆若（Sarvajna，一切智）。由於行為端正，所以稱為薩婆若。由於能夠分辨一切藥物，所以稱為薩婆若。由於能夠消除一切眾生的疾病，所以稱為薩婆若。由於能夠去除一切煩惱習氣，所以稱為薩婆若。由於常在禪定之中，所以稱為薩婆若。由於對一切法都沒有疑惑，所以稱為薩婆若。由於一切世間和出世間的智慧都從中產生，所以稱為薩婆若。由於善於瞭解一切智慧的方便之相，所以稱為薩婆若。』 這時，思益梵天（Susiddhi Brahma）對佛說：『真是前所未有啊，世尊！諸佛、如來的智慧非常深奧，心中沒有任何執著，卻能知曉一切眾生的心和心所行的。世尊！薩婆若有如此無量的功德，哪有善良的男子、善良的女子不發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）呢？』 於是，網明菩薩（Jaliniprabha Bodhisattva）對佛說：『世尊！如果有菩薩希望獲得功德利益而發菩提心，這不能稱為發大乘心。為什麼呢？因為一切法都沒有功德利益，因為沒有對立之處。世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）不應該爲了功德利益而發菩提心，而應該爲了大悲心，爲了滅除眾生的一切痛苦煩惱，爲了不為自己的痛苦擔憂，爲了生出各種善法，爲了解脫各種邪見，爲了滅除各種疾病，爲了捨棄對自我的貪著，爲了不執著于憎恨和愛戀，爲了不沉沒於世俗之法，爲了厭惡有為之法，爲了安住于涅槃（Nirvana，寂滅）而發菩提心。世尊！菩薩不應該向眾生尋求恩報，也不應該考慮做了還是沒做，而且對於苦和樂，內心不應動搖。世尊！什麼叫做菩薩的家清凈呢？』 佛說：『善男子！菩薩如果生在轉輪聖王（Chakravartin，統治世界的君王）的家庭，不能稱為家清凈；如果生在帝釋（Indra，天帝）之中，或者生在梵王（Brahma，色界天之王）之中，也不能稱為家清凈；無論生在何處，乃至畜生道中，自己不退失善根，也令眾生生起善根，這才能稱為家清凈。』

【English Translation】 English version:

'Because all the wisdom of the saints—whether it be the wisdom of learning, the wisdom of no-learning, or the wisdom of Pratyekabuddhas (Solitary Buddhas)—all come from it, it is called Sarvajna (All-Knowing). Because of right conduct, it is called Sarvajna. Because it can distinguish all medicines, it is called Sarvajna. Because it can eliminate the diseases of all sentient beings, it is called Sarvajna. Because it can remove all afflictions and habitual tendencies, it is called Sarvajna. Because it is always in samadhi (concentration), it is called Sarvajna. Because there is no doubt about all dharmas (teachings), it is called Sarvajna. Because all worldly and supramundane wisdom comes from it, it is called Sarvajna. Because it is skilled in knowing the expedient aspects of all wisdom, it is called Sarvajna.' At that time, Susiddhi Brahma (Brahma of Excellent Thought) said to the Buddha: 'It is unprecedented, World Honored One! The wisdom of the Buddhas and Tathagatas (Thus Come Ones) is very profound. Their minds are not attached to anything, yet they know the minds of all sentient beings and what their minds are doing. World Honored One! Sarvajna has such immeasurable merits. What good man or good woman would not generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment)?' Then, Jaliniprabha Bodhisattva (Net Light Bodhisattva) said to the Buddha: 'World Honored One! If a Bodhisattva generates the Bodhi-citta (mind of enlightenment) hoping for merits and benefits, this is not called generating the Mahayana (Great Vehicle) mind. Why? Because all dharmas have no merits or benefits, because there is no opposite to them. World Honored One! A Bodhisattva-Mahasattva (Great Bodhisattva) should not generate the Bodhi-citta for the sake of merits and benefits, but should generate the Bodhi-citta for the sake of great compassion, for the sake of extinguishing all the suffering and afflictions of sentient beings, for the sake of not worrying about their own suffering, for the sake of generating all good dharmas, for the sake of liberating from all wrong views, for the sake of eliminating all diseases, for the sake of relinquishing attachment to self, for the sake of not being attached to hatred and love, for the sake of not being submerged in worldly dharmas, for the sake of being disgusted with conditioned dharmas, and for the sake of abiding in Nirvana (liberation). World Honored One! A Bodhisattva should not seek repayment from sentient beings, nor should they consider whether they have done something or not, and their minds should not be moved by suffering and happiness. World Honored One! What is called the purity of a Bodhisattva's family?' The Buddha said: 'Good man! If a Bodhisattva is born into the family of a Chakravartin (Wheel-Turning King), it is not called family purity; if they are born among the Indras (Lord of Gods), or if they are born among the Brahmas (King of the Form Realm), it is also not called family purity; wherever they are born, even in the animal realm, if they do not lose their own roots of goodness, and also cause sentient beings to generate roots of goodness, this is what is called family purity.'

諸善根，是名菩薩家清凈。又，網明！慈是菩薩家，心平等故；悲是菩薩家，深心念故；喜是菩薩家，生法喜故；舍是菩薩家，離貪著故；不捨菩提是菩薩家，不貪聲聞、辟支佛地故。」

思益梵天所問經卷第二 大正藏第 15 冊 No. 0586 思益梵天所問經

思益梵天所問經卷第三

姚秦龜茲國三藏鳩摩羅什譯

談論品第七(丹菩薩無二品第十二)

爾時思益梵天白佛言：「世尊！是文殊師利法王子在此大會而無所說。」

佛即告文殊師利：「汝於此會所說法中可少說之。」

文殊師利白佛言：「世尊！佛所得法寧可識不？」

佛言：「不可識也。」

「世尊！是法可說、可演、可論不？」

佛言：「不可說、不可演、不可論。」

「世尊！若是法不可說、不可演、不可論者，則不可示。」

爾時思益梵天謂文殊師利：「汝不為眾生演說法乎？」

文殊師利言：「梵天！法性中有二相耶？」

梵天言：「無也。」

文殊師利言：「一切法不入法性耶？」

梵天言：「然！」

文殊師利言：「若法性是不二相，一切法入法性中，云何當爲眾生說法？」

梵天言：「頗有說法亦無二耶

【現代漢語翻譯】 現代漢語譯本： 『諸善根，這被稱為菩薩家的清凈。還有，網明（Net Light，菩薩名）！慈愛是菩薩的家，因為心懷平等；悲憫是菩薩的家，因為深深地掛念眾生；喜悅是菩薩的家，因為從佛法中產生喜悅；捨棄是菩薩的家，因為遠離貪婪和執著；不捨棄菩提心是菩薩的家，因為不貪圖聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟者）的境界。』

《思益梵天所問經》卷第二 大正藏第15冊 No. 0586 《思益梵天所問經》

《思益梵天所問經》卷第三

姚秦龜茲國三藏鳩摩羅什譯

談論品第七 (丹菩薩無二品第十二)

這時，思益梵天（Vimalakīrti Brahmā，一位有智慧的天神）對佛說：『世尊！這位文殊師利（Mañjuśrī，智慧的象徵）法王子（Dharma Prince，指有資格繼承佛法的人）在此大會中，卻什麼也沒說。』

佛陀就告訴文殊師利：『你在這法會所說的法中，可以稍微說一些。』

文殊師利對佛說：『世尊！佛所證得的法，可以被認識嗎？』

佛說：『不可認識。』

『世尊！這法可以被說、可以被演說、可以被討論嗎？』

佛說：『不可說、不可演說、不可討論。』

『世尊！如果這法不可說、不可演說、不可討論，那麼就不可示現。』

這時，思益梵天對文殊師利說：『您不為眾生演說法嗎？』

文殊師利說：『梵天！法性（Dharmatā，法的本性）中有兩種不同的相嗎？』

梵天說：『沒有。』

文殊師利說：『一切法不進入法性中嗎？』

梵天說：『是的！』

文殊師利說：『如果法性是不二之相，一切法都進入法性中，那又如何為眾生說法呢？』

梵天說：『難道有說法也是沒有二相的嗎？』

【English Translation】 English version: 'All wholesome roots are called the purity of a Bodhisattva's family. Furthermore, Net Light (a Bodhisattva's name)! Loving-kindness is the Bodhisattva's family, because of equanimity of mind; compassion is the Bodhisattva's family, because of deep mindfulness; joy is the Bodhisattva's family, because of generating joy in the Dharma; equanimity is the Bodhisattva's family, because of being free from greed and attachment; not abandoning Bodhi (Enlightenment) is the Bodhisattva's family, because of not being greedy for the lands of Śrāvakas (Disciples who learn by hearing) and Pratyekabuddhas (Solitary Buddhas).'

The Sutra of Vimalakīrti Brahmā's Questions, Volume 2 Taisho Tripitaka Volume 15, No. 0586, The Sutra of Vimalakīrti Brahmā's Questions

The Sutra of Vimalakīrti Brahmā's Questions, Volume 3

Translated by Kumārajīva from the Kingdom of Kucha during the Yao Qin Dynasty

Chapter 7: Discussion (Chapter 12: The Non-Duality of the Dan Bodhisattva)

At that time, Vimalakīrti Brahmā (a wise celestial being) said to the Buddha: 'World Honored One! This Dharma Prince Mañjuśrī (symbol of wisdom) is in this great assembly, yet he has said nothing.'

The Buddha then told Mañjuśrī: 'Among the Dharma teachings spoken at this assembly, you may say a little.'

Mañjuśrī said to the Buddha: 'World Honored One! Can the Dharma attained by the Buddha be known?'

The Buddha said: 'It cannot be known.'

'World Honored One! Can this Dharma be spoken, expounded, or discussed?'

The Buddha said: 'It cannot be spoken, expounded, or discussed.'

'World Honored One! If this Dharma cannot be spoken, expounded, or discussed, then it cannot be shown.'

At that time, Vimalakīrti Brahmā said to Mañjuśrī: 'Do you not expound the Dharma for sentient beings?'

Mañjuśrī said: 'Brahmā! Are there two aspects in Dharmatā (the nature of Dharma)?'

Brahmā said: 'No.'

Mañjuśrī said: 'Do all Dharmas not enter into Dharmatā?'

Brahmā said: 'Yes!'

Mañjuśrī said: 'If Dharmatā is of a non-dual aspect, and all Dharmas enter into Dharmatā, then how can one expound the Dharma for sentient beings?'

Brahmā said: 'Is there perhaps a way of speaking that is also without duality?'

？」

文殊師利言：「若決定得說者、聽者，可有說法亦無有二。」

「文殊師利！如來不說法耶？」

文殊師利言：「佛雖說法，不以二相。何以故？如來性無二故，雖有所說而無二也。」

梵天言：「若一切法無二，其誰為二？」

文殊師利言：「凡起貪著我故，分別二耳；不二者，法性終不為二。雖種種分別為二，然其實際無有二相。」

梵天言：「云何識無二法？」

文殊師利言：「若無二可識，則非無二。所以者何？無二相者，不可識也。梵天！二即是識業，不可識法，佛所說也。是法不爾如所說。何以故？是法無文字故。」

「文殊師利！佛所說法，終何所至？」

文殊師利言：「佛所說法，至無所至。」

梵天言：「佛所說法，不至涅槃耶？」

文殊師利言：「涅槃中可得至耶？」

梵天言：「涅槃無來處、無至處。」

文殊師利言：「如是！佛所說法，至無所至。」

梵天言：「是法，誰聽？」

答言：「如所說。」

梵天言：「云何如所說？」

答言：「如不識不聞。」

梵天言：「誰能聽如來如是法？」

答言：「不漏六塵者。」

梵天言：「誰能知是法？」

【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『如果確定有能說的人和能聽的人，那麼可以說有說法，也可以說沒有二元對立。』 『文殊師利！如來不說法的嗎？』 文殊師利菩薩說：『佛雖然說法，但不執著於二元對立的相。為什麼呢？因為如來的本性沒有二元對立，雖然有所說，但其中沒有二元對立。』 梵天（Brahma，印度教的創造之神）說：『如果一切法都沒有二元對立，那麼誰是二元對立的呢？』 文殊師利菩薩說：『凡是生起貪戀執著于「我」的，才會分別出二元對立；不二元對立的，法的本性終究不會成為二元對立。雖然種種分別顯現為二元對立，但實際上並沒有二元對立的相。』 梵天（Brahma，印度教的創造之神）說：『怎樣認識無二元對立的法？』 文殊師利菩薩說：『如果沒有二元對立可以認識，那就不是無二元對立。為什麼呢？因為無二元對立的相，是不可認識的。梵天（Brahma，印度教的創造之神）！二元對立就是認識的作用，不可認識的法，是佛所說的。這個法不是像所說的那樣。為什麼呢？因為這個法沒有文字。』 『文殊師利！佛所說的法，最終到達哪裡？』 文殊師利菩薩說：『佛所說的法，到達無所到達之處。』 梵天（Brahma，印度教的創造之神）說：『佛所說的法，不至涅槃（Nirvana，佛教術語，指解脫）嗎？』 文殊師利菩薩說：『涅槃（Nirvana，佛教術語，指解脫）中可以到達嗎？』 梵天（Brahma，印度教的創造之神）說：『涅槃（Nirvana，佛教術語，指解脫）沒有來處，沒有去處。』 文殊師利菩薩說：『是的！佛所說的法，到達無所到達之處。』 梵天（Brahma，印度教的創造之神）說：『這個法，誰聽？』 回答說：『如所說。』 梵天（Brahma，印度教的創造之神）說：『怎樣是如所說？』 回答說：『如不認識不聽聞。』 梵天（Brahma，印度教的創造之神）說：『誰能聽如來這樣的法？』 回答說：『不被六塵（色、聲、香、味、觸、法）所染污的人。』 梵天（Brahma，印度教的創造之神）說：『誰能知道這個法？』

【English Translation】 English version Manjushri (Bodhisattva of wisdom) said: 'If it is determined that there is a speaker and a listener, then it can be said that there is a teaching, and it can also be said that there is no duality.' 'Manjushri (Bodhisattva of wisdom)! Does the Tathagata (Buddha) not teach the Dharma?' Manjushri (Bodhisattva of wisdom) said: 'Although the Buddha teaches the Dharma, he does not adhere to the characteristics of duality. Why? Because the nature of the Tathagata (Buddha) has no duality, although there is something said, there is no duality in it.' Brahma (Hindu god of creation) said: 'If all dharmas have no duality, then who is dualistic?' Manjushri (Bodhisattva of wisdom) said: 'Those who give rise to greed and attachment to 'self' will distinguish duality; those who are non-dualistic, the nature of Dharma will ultimately not become dualistic. Although various distinctions appear as duality, in reality, there is no characteristic of duality.' Brahma (Hindu god of creation) said: 'How to recognize the non-dualistic Dharma?' Manjushri (Bodhisattva of wisdom) said: 'If there is no duality to recognize, then it is not non-duality. Why? Because the characteristic of non-duality is unrecognizable. Brahma (Hindu god of creation)! Duality is the function of recognition, and the unrecognizable Dharma is what the Buddha said. This Dharma is not as it is said. Why? Because this Dharma has no words.' 'Manjushri (Bodhisattva of wisdom)! Where does the Dharma taught by the Buddha ultimately reach?' Manjushri (Bodhisattva of wisdom) said: 'The Dharma taught by the Buddha reaches the place where nothing is reached.' Brahma (Hindu god of creation) said: 'Does the Dharma taught by the Buddha not reach Nirvana (Buddhist term for liberation)?' Manjushri (Bodhisattva of wisdom) said: 'Can Nirvana (Buddhist term for liberation) be reached?' Brahma (Hindu god of creation) said: 'Nirvana (Buddhist term for liberation) has no place of coming and no place of going.' Manjushri (Bodhisattva of wisdom) said: 'Yes! The Dharma taught by the Buddha reaches the place where nothing is reached.' Brahma (Hindu god of creation) said: 'Who listens to this Dharma?' The answer is: 'As it is said.' Brahma (Hindu god of creation) said: 'How is it as it is said?' The answer is: 'Like not recognizing and not hearing.' Brahma (Hindu god of creation) said: 'Who can listen to the Tathagata's (Buddha) Dharma like this?' The answer is: 'Those who are not defiled by the six dusts (form, sound, smell, taste, touch, and dharma).' Brahma (Hindu god of creation) said: 'Who can know this Dharma?'

答言：「無識、無分別、無諍訟者。」

梵天言：「云何比丘名多諍訟？」

答言：「是好、是惡，此名諍訟；是理、是非理，此名諍訟；是垢、是凈，此名諍訟；是善、是不善，此名諍訟；是持戒、是毀戒，此名諍訟；是應作、是不應作，此名諍訟；以是法得道、以是法得果，此名諍訟。梵天！若於法中有高下心，貪著取受，皆是諍訟；佛所說法無有諍訟。梵天！樂戲論者，無不諍訟，樂諍訟者，無沙門法；樂沙門法者，無有妄想貪著。」

梵天言：「云何比丘隨佛語、隨佛教？」

答言：「若比丘稱讚、毀辱其心不動，是名隨佛教；若比丘不隨文字語言，是名隨佛語。又比丘滅一切諸相，是名隨佛教；不違于義，是名隨佛語。若比丘守護於法，是名隨佛教；不違佛語，是名隨佛語。」

梵天言：「云何比丘能守護法？」

答言：「若比丘不逆平等、不壞法性，是名能守護法。」

梵天言：「云何比丘親近於佛？」

答言：「若比丘于諸法中，不見有法若近、若遠，是名親近於佛。」

梵天言：「云何比丘給侍于佛？」

答言：「若比丘身、口、意無所作，是名給侍于佛。」

梵天言：「誰能供養佛？」

答言：「若不起福業，

【現代漢語翻譯】 現代漢語譯本： 回答說：『沒有知覺、沒有分別、沒有爭論的人。』

梵天（Brahma，印度教的創造之神）說：『怎樣的比丘才叫做多爭論？』

回答說：『這是好、這是壞，這叫做爭論；這是理、這是非理，這叫做爭論；這是垢、這是凈，這叫做爭論；這是善、這是不善，這叫做爭論；這是持戒、這是毀戒，這叫做爭論；這是應該做、這是不應該做，這叫做爭論；以這個法得到、以這個法得到果，這叫做爭論。梵天！如果在法中生起高下之心，貪戀執著，都是爭論；佛所說的法沒有爭論。梵天！喜歡戲論的人，沒有不爭論的，喜歡爭論的人，沒有沙門（Śrāmaṇa，佛教修行者）的修行；喜歡沙門修行的人，沒有妄想貪著的。』

梵天說：『怎樣的比丘隨順佛的教誨、隨順佛的教導？』

回答說：『如果比丘稱讚或毀辱，他的心都不動搖，這叫做隨順佛教；如果比丘不執著文字語言，這叫做隨順佛語。又比丘滅除一切諸相，這叫做隨順佛教；不違背義理，這叫做隨順佛語。如果比丘守護佛法，這叫做隨順佛教；不違背佛語，這叫做隨順佛語。』

梵天說：『怎樣的比丘能夠守護佛法？』

回答說：『如果比丘不違背平等、不破壞法性，這叫做能夠守護佛法。』

梵天說：『怎樣的比丘親近於佛？』

回答說：『如果比丘在諸法之中，不見有法是近或遠，這叫做親近於佛。』

梵天說：『怎樣的比丘給侍于佛？』

回答說：『如果比丘身、口、意都沒有造作，這叫做給侍于佛。』

梵天說：『誰能夠供養佛？』

回答說：『如果不生起福業，

【English Translation】 English version: He answered: 'One without perception, without discrimination, without contention.'

Brahma (梵天) said: 'What kind of Bhikkhu (比丘, Buddhist monk) is called contentious?'

He answered: 'This is good, this is bad, this is called contention; this is reasonable, this is unreasonable, this is called contention; this is defiled, this is pure, this is called contention; this is wholesome, this is unwholesome, this is called contention; this is keeping the precepts, this is breaking the precepts, this is called contention; this should be done, this should not be done, this is called contention; by this Dharma (法, Buddhist teachings) one attains the Path, by this Dharma one attains the Fruit, this is called contention. Brahma! If in the Dharma there is a mind of superiority or inferiority, clinging and grasping, all are contention; the Dharma spoken by the Buddha has no contention. Brahma! Those who delight in idle talk, none do not contend; those who delight in contention have no Śrāmaṇa (沙門, wandering ascetic) practice; those who delight in Śrāmaṇa practice have no deluded thoughts and attachments.'

Brahma said: 'What kind of Bhikkhu follows the Buddha's words, follows the Buddha's teachings?'

He answered: 'If a Bhikkhu's mind is unmoved by praise or insult, this is called following the Buddha's teachings; if a Bhikkhu does not cling to written words and language, this is called following the Buddha's words. Furthermore, if a Bhikkhu extinguishes all phenomena, this is called following the Buddha's teachings; not contradicting the meaning, this is called following the Buddha's words. If a Bhikkhu guards the Dharma, this is called following the Buddha's teachings; not contradicting the Buddha's words, this is called following the Buddha's words.'

Brahma said: 'What kind of Bhikkhu can guard the Dharma?'

He answered: 'If a Bhikkhu does not go against equality, does not destroy the nature of Dharma, this is called being able to guard the Dharma.'

Brahma said: 'What kind of Bhikkhu is close to the Buddha?'

He answered: 'If a Bhikkhu, in all Dharmas, does not see any Dharma as near or far, this is called being close to the Buddha.'

Brahma said: 'What kind of Bhikkhu serves the Buddha?'

He answered: 'If a Bhikkhu's body, speech, and mind are without action, this is called serving the Buddha.'

Brahma said: 'Who can make offerings to the Buddha?'

He answered: 'If one does not arise with meritorious actions,'

不起無動業者。」

梵天言：「誰能見佛？」

答言：「若不著肉眼、不著天眼、不著慧眼，是名能見佛。」

梵天言：「誰能見法？」

答言：「不逆諸因緣法者。」

梵天言：「誰能順見諸因緣法？」

答言：「不起平等，不見平等所生相者。」

梵天言：「誰得真智？」

答言：「不生不滅諸漏者。」

梵天言：「誰能隨學如來？」

答言：「不起、不受、不取、不捨諸法者。」

梵天言：「誰名正行？」

答言：「不墮三界者。」

梵天言：「誰為善人？」

答言：「不受後身者。」

梵天言：「誰為樂人？」答言：「無我、無我所者。」

梵天言：「誰為得脫？」

答言：「不壞縛者。」

梵天言：「誰為得度？」

答言：「不住生死、不住涅槃者。」

梵天言：「漏盡比丘盡何事耶？」

答言：「若有所盡，不名漏盡。知諸漏空相，隨如是知，名為漏盡。」

梵天言：「誰為實語？」

答言：「離諸言論道者。」

梵天言：「誰為入道？」

答言：「凡夫有入聖道行者，知一切有為法無所從來，無所從去，則為入道。」

梵天言：

【現代漢語翻譯】 現代漢語譯本：『不起無動業者。』

梵天（Brahmā，色界天之主）言：『誰能見佛？』

答言：『若不著肉眼、不著天眼、不著慧眼，是名能見佛。』

梵天（Brahmā）言：『誰能見法？』

答言：『不逆諸因緣法者。』

梵天（Brahmā）言：『誰能順見諸因緣法？』

答言：『不起平等，不見平等所生相者。』

梵天（Brahmā）言：『誰得真智？』

答言：『不生不滅諸漏者。』

梵天（Brahmā）言：『誰能隨學如來（Tathāgata，佛的稱號之一）？』

答言：『不起、不受、不取、不捨諸法者。』

梵天（Brahmā）言：『誰名正行？』

答言：『不墮三界（Trailokya，欲界、色界、無色界）者。』

梵天（Brahmā）言：『誰為善人？』

答言：『不受後身者。』

梵天（Brahmā）言：『誰為樂人？』

答言：『無我、無我所者。』

梵天（Brahmā）言：『誰為得脫？』

答言：『不壞縛者。』

梵天（Brahmā）言：『誰為得度？』

答言：『不住生死、不住涅槃（Nirvana，解脫）者。』

梵天（Brahmā）言：『漏盡比丘（Bhikkhu，佛教出家男眾）盡何事耶？』

答言：『若有所盡，不名漏盡。知諸漏空相，隨如是知，名為漏盡。』

梵天（Brahmā）言：『誰為實語？』

答言：『離諸言論道者。』

梵天（Brahmā）言：『誰為入道？』

答言：『凡夫有入聖道行者，知一切有為法無所從來，無所從去，則為入道。』

梵天（Brahmā）言：

【English Translation】 English version: 'One who does not initiate actionless karma.'

Brahmā (Lord of the Form Realm) said, 'Who can see the Buddha?'

The answer: 'If one is not attached to the physical eye, not attached to the divine eye, and not attached to the wisdom eye, that is called seeing the Buddha.'

Brahmā said, 'Who can see the Dharma?'

The answer: 'One who does not go against the laws of dependent origination.'

Brahmā said, 'Who can see the laws of dependent origination in accordance?'

The answer: 'One who does not arise in equality and does not see the characteristics produced by equality.'

Brahmā said, 'Who obtains true wisdom?'

The answer: 'One in whom the outflows (leaks) neither arise nor cease.'

Brahmā said, 'Who can follow the Tathāgata (one of the titles of the Buddha)?'

The answer: 'One who does not arise, does not receive, does not grasp, and does not abandon any dharmas.'

Brahmā said, 'Who is named as practicing rightly?'

The answer: 'One who does not fall into the three realms (Trailokya, the desire realm, the form realm, and the formless realm).'

Brahmā said, 'Who is a good person?'

The answer: 'One who does not receive a future body.'

Brahmā said, 'Who is a happy person?'

The answer: 'One who is without self and without what belongs to self.'

Brahmā said, 'Who has attained liberation?'

The answer: 'One who does not destroy bonds.'

Brahmā said, 'Who has attained crossing over?'

The answer: 'One who does not abide in birth and death and does not abide in Nirvana (liberation).'

Brahmā said, 'What does a Bhikkhu (Buddhist monk) who has exhausted the outflows exhaust?'

The answer: 'If there is something exhausted, it is not called the exhaustion of outflows. Knowing the empty nature of all outflows, following such knowledge, is called the exhaustion of outflows.'

Brahmā said, 'Who speaks truthfully?'

The answer: 'One who is apart from all paths of speech and discussion.'

Brahmā said, 'Who has entered the path?'

The answer: 'An ordinary person who practices entering the noble path, knowing that all conditioned dharmas come from nowhere and go nowhere, has then entered the path.'

Brahmā said:

「誰能見聖諦？」

答言：「無有見聖諦者。所以者何？隨所有見皆為虛妄，無所見者乃名見諦。」

梵天言：「不見何法名為見諦？」

答言：「不見一切諸見，名為見諦。」

梵天言：「是諦當於何求？」

答言：「當於四顛倒中求。」

梵天言：「何故作如是說？」

答言：「求四顛倒，不得凈、不得常、不得樂、不得我；若不得凈是即不凈；若不得常是即無常；若不得樂是即為苦；若不得我是即無我。梵天！一切法空、無我，是為聖諦。若能如是求諦，是人不見苦、不斷集、不證滅、不修道。」

梵天言：「云何名修道？」

答言：「若不分別是法、是非法，離於二相，名為修道；以是道求一切法不得，是名為道。是道不令人離生死至涅槃。所以者何？不離不至乃名聖道。」

爾時有摩訶羅梵天子，名曰等行，問文殊師利：「何謂優婆塞歸依佛、歸依法、歸依僧？」

答言：「優婆塞不起二見——不起我見、不起彼見，不起我見、不起佛見，不起我見、不起法見，不起我見、不起僧見——是名歸依佛、歸依法、歸依僧。又優婆塞不以色見佛，不以受、想、行、識見佛，是名歸依佛。優婆塞於法無所分別，亦不行非法，是名歸依法。若優

【現代漢語翻譯】 現代漢語譯本 『誰能夠見到聖諦（Arya-satya，四聖諦）？』 回答說：『沒有人能夠見到聖諦。為什麼呢？因為所有帶有所見的見解都是虛妄的，沒有任何所見才叫做見到真諦。』 梵天（Brahma）說：『不見什麼法才叫做見到真諦？』 回答說：『不見一切諸見，才叫做見到真諦。』 梵天說：『這個真諦應當在哪裡尋求？』 回答說：『應當在四顛倒（viparyasa，四種錯誤的認知）中尋求。』 梵天說：『為什麼這樣說？』 回答說：『在尋求四顛倒時，得不到凈（subha，清凈）、得不到常（nitya，恒常）、得不到樂（sukha，快樂）、得不到我（atman，真我）；如果得不到凈，那就是不凈；如果得不到常，那就是無常；如果得不到樂，那就是苦；如果得不到我，那就是無我。梵天！一切法都是空（sunyata，空性）、無我，這就是聖諦。如果能夠這樣尋求真諦，這個人就不會見到苦、不會斷除集（samudaya，苦的根源）、不會證得滅（nirodha，苦的止息）、不會修習道（marga，達到滅苦的道路）。』 梵天說：『什麼叫做修道？』 回答說：『如果不分別什麼是法、什麼是非法，遠離這兩種對立的相，就叫做修道；用這個道去尋求一切法而不可得，這就叫做道。這個道不使人離開生死到達涅槃（nirvana，寂滅）。為什麼呢？不離生死，也不到達涅槃，才叫做聖道。』 當時有一位摩訶羅梵天子（Mahabrahma），名叫等行，問文殊師利（Manjusri）：『什麼叫做優婆塞（upasaka，在家男居士）歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Sangha）？』 回答說：『優婆塞不生起兩種見解——不生起我見（atman-drsti，認為有我的見解）、不生起彼見（認為有他人的見解），不生起我見、不生起佛見（認為佛是實在的），不生起我見、不生起法見（認為法是實在的），不生起我見、不生起僧見（認為僧是實在的）——這就叫做歸依佛、歸依法、歸依僧。還有，優婆塞不以色（rupa，物質現象）見佛，不以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）見佛，這就叫做歸依佛。優婆塞對於法沒有分別，也不行非法，這就叫做歸依法。如果優

【English Translation】 English version 『Who can see the Noble Truths (Arya-satya)?』 The answer is: 『No one sees the Noble Truths. Why is that? Because all views that involve seeing are false. Not seeing anything is called seeing the Truth.』 Brahma said: 『What Dharma (law, teaching) must not be seen to be called seeing the Truth?』 The answer is: 『Not seeing all views is called seeing the Truth.』 Brahma said: 『Where should this Truth be sought?』 The answer is: 『It should be sought in the four inversions (viparyasa).』 Brahma said: 『Why do you say that?』 The answer is: 『When seeking the four inversions, one does not obtain purity (subha), permanence (nitya), pleasure (sukha), or self (atman). If one does not obtain purity, that is impurity; if one does not obtain permanence, that is impermanence; if one does not obtain pleasure, that is suffering; if one does not obtain self, that is non-self. Brahma! All dharmas (phenomena) are empty (sunyata) and without self; this is the Noble Truth. If one can seek the Truth in this way, that person will not see suffering, will not cut off accumulation (samudaya), will not realize cessation (nirodha), and will not cultivate the path (marga).』 Brahma said: 『What is called cultivating the path?』 The answer is: 『If one does not distinguish between what is Dharma and what is not Dharma, and is apart from these two aspects, that is called cultivating the path. Using this path to seek all dharmas and not finding them, that is called the path. This path does not cause people to leave birth and death to reach Nirvana (nirvana). Why is that? Not leaving and not reaching is called the Noble Path.』 At that time, there was a Mahabrahma (great Brahma) son named Equal Conduct, who asked Manjusri (Manjusri): 『What is called an upasaka (layman) taking refuge in the Buddha (Buddha), taking refuge in the Dharma (Dharma), and taking refuge in the Sangha (Sangha)?』 The answer is: 『An upasaka does not give rise to two views—does not give rise to the view of self (atman-drsti), does not give rise to the view of other, does not give rise to the view of self and does not give rise to the view of Buddha, does not give rise to the view of self and does not give rise to the view of Dharma, does not give rise to the view of self and does not give rise to the view of Sangha—this is called taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. Furthermore, an upasaka does not see the Buddha through form (rupa), does not see the Buddha through feeling (vedana), perception (samjna), volition (samskara), or consciousness (vijnana); this is called taking refuge in the Buddha. An upasaka does not discriminate regarding the Dharma, and also does not practice what is not Dharma; this is called taking refuge in the Dharma. If an

婆塞不離有為法見無為法，不離無為法見有為法，是名歸依僧。又優婆塞不得佛、不得法、不得僧，是名歸依佛、歸依法、歸依僧。」

爾時等行菩薩問文殊師利言：「是諸菩薩發菩提心者，為趣何所？」

答曰：「趣于虛空。所以者何？阿耨多羅三藐三菩提同虛空故。」

等行言：「云何菩薩名發阿耨多羅三藐三菩提心？」

答言：「若菩薩知一切發非發，一切法非法，一切眾生非眾生，是名菩薩發阿耨多羅三藐三菩提心。」

◎爾時等行菩薩白佛言：「世尊！所言菩薩，菩薩者為何謂耶？」

佛言：「善男子！若菩薩于邪定眾生髮大悲心，于正定眾生不見殊異，故言菩薩。所以者何？菩薩不為正定眾生、不為不定眾生故發心，但為度邪定眾生故而起大悲，發阿耨多羅三藐三菩提心，故言菩薩。」

(爾時等行菩薩白佛言下，丹為名字義品第十三)爾時菩提菩薩白佛言：「世尊！我等亦樂說所以為菩薩。」

佛言：「便說！」

菩提菩薩言：「譬如男子、女人受一日戒，無毀無缺；若菩薩如是從初發心乃至成佛，于其中間常修凈行，是名菩薩。」

堅意菩薩言：「若菩薩成就深固慈心，是名菩薩。」

度眾生菩薩言：「譬如橋船，渡人不倦，

【現代漢語翻譯】 現代漢語譯本：居士不離開有為法（saṃskṛta-dharma，指因緣和合而生的現象）而能見到無為法（asaṃskṛta-dharma，指不依賴因緣而存在的真如實性），不離開無為法而能見到有為法，這叫做歸依僧（saṃgha）。而且，優婆塞（upāsaka，指在家男居士）不執著于佛（Buddha）、不執著於法（Dharma）、不執著于僧，這叫做真正地歸依佛、歸依法、歸依僧。」，

當時，等行菩薩（Samantagāmin Bodhisattva）問文殊師利（Mañjuśrī）說：「這些發菩提心（bodhicitta，指追求覺悟的心）的菩薩，是趨向于什麼地方呢？」

文殊師利回答說：「趨向于虛空。為什麼呢？因為阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）與虛空一樣。」

等行菩薩說：「怎樣的菩薩才能稱為發了阿耨多羅三藐三菩提心呢？」

文殊師利回答說：「如果菩薩知道一切『發』並非真正的『發』，一切『法』並非真正的『法』，一切『眾生』並非真正的『眾生』，這就叫做菩薩發了阿耨多羅三藐三菩提心。」

當時，等行菩薩對佛說：「世尊！所說的菩薩，菩薩是什麼意思呢？」

佛說：「善男子！如果菩薩對於處於邪定（mithyā-niyata，指錯誤的禪定狀態）的眾生髮起大悲心，對於處於正定（samyak-niyata，指正確的禪定狀態）的眾生不視為有任何差別，所以稱為菩薩。為什麼呢？菩薩不是爲了處於正定的眾生、也不是爲了處於不定的眾生而發心，只是爲了救度處於邪定的眾生而生起大悲心，發起阿耨多羅三藐三菩提心，所以稱為菩薩。」

（當時等行菩薩對佛說以下的內容，在丹本中是名字義品第十三）當時，菩提菩薩（Bodhi Bodhisattva）對佛說：「世尊！我們也樂意說說什麼是菩薩。」

佛說：「那就說吧！」

菩提菩薩說：「譬如男子、女人受持一日戒，沒有毀犯或缺失；如果菩薩像這樣從最初發心直到成佛，在這期間常常修持清凈的行為，這就叫做菩薩。」

堅意菩薩（Dṛḍhamati Bodhisattva）說：「如果菩薩成就深厚堅固的慈心，這就叫做菩薩。」

度眾生菩薩（Sattvatāra Bodhisattva）說：「譬如橋樑和船隻，渡人不知疲倦，

【English Translation】 English version: A layperson who, without departing from conditioned dharmas (saṃskṛta-dharma, phenomena arising from causes and conditions), sees unconditioned dharmas (asaṃskṛta-dharma, the true nature that does not depend on causes and conditions), and without departing from unconditioned dharmas, sees conditioned dharmas, this is called taking refuge in the Saṃgha. Moreover, an upāsaka (在家男居士, a male lay devotee) does not cling to the Buddha, does not cling to the Dharma, and does not cling to the Saṃgha, this is called truly taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Saṃgha.

At that time, Samantagāmin Bodhisattva (等行菩薩) asked Mañjuśrī (文殊師利): 'Where do these Bodhisattvas who have generated the bodhicitta (菩提心, the mind of enlightenment) go?'

Mañjuśrī replied: 'They go to the emptiness of space. Why? Because anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) is like space.'

Samantagāmin said: 'What kind of Bodhisattva is called one who has generated the mind of anuttarā-samyak-saṃbodhi?'

Mañjuśrī replied: 'If a Bodhisattva knows that all 'generation' is not truly 'generation,' all 'dharmas' are not truly 'dharmas,' and all 'beings' are not truly 'beings,' this is called a Bodhisattva who has generated the mind of anuttarā-samyak-saṃbodhi.'

At that time, Samantagāmin Bodhisattva said to the Buddha: 'World Honored One! What is meant by the term Bodhisattva? What is a Bodhisattva?'

The Buddha said: 'Good man! If a Bodhisattva generates great compassion for beings in wrong concentration (mithyā-niyata, a state of incorrect samadhi), and does not see any difference in beings in right concentration (samyak-niyata, a state of correct samadhi), therefore they are called Bodhisattvas. Why? Bodhisattvas do not generate the mind for beings in right concentration, nor for beings in undetermined concentration, but only generate great compassion to save beings in wrong concentration, and generate the mind of anuttarā-samyak-saṃbodhi, therefore they are called Bodhisattvas.'

(The following content, beginning with Samantagāmin Bodhisattva speaking to the Buddha, is the thirteenth chapter on the meaning of names in the Dan edition.) At that time, Bodhi Bodhisattva (菩提菩薩) said to the Buddha: 'World Honored One! We would also like to speak about what a Bodhisattva is.'

The Buddha said: 'Then speak!'

Bodhi Bodhisattva said: 'For example, a man or woman who observes the one-day precept, without any violation or deficiency; if a Bodhisattva, from the initial generation of the mind until becoming a Buddha, constantly cultivates pure conduct during this time, this is called a Bodhisattva.'

Dṛḍhamati Bodhisattva (堅意菩薩) said: 'If a Bodhisattva achieves deep and firm loving-kindness, this is called a Bodhisattva.'

Sattvatāra Bodhisattva (度眾生菩薩) said: 'Like bridges and boats, tirelessly ferrying people across,'

無有分別，若心如是，是名菩薩。」

斷惡道菩薩言：「若菩薩于諸佛國投足之處，即時一切惡道皆滅，是名菩薩。」

觀世音菩薩言：「若菩薩眾生見者，即時畢定於阿耨多羅三藐三菩提；又稱其名者，得免眾苦，是名菩薩。」

得大勢菩薩言：「若菩薩所投足處，震動三千大千世界及魔宮殿，是名菩薩。」

無疲倦菩薩言：「若恒河沙等劫為一日一夜，以是三十日為一月，十二月為歲；以是歲數，若過百千萬億劫得值一佛；如是于恒河沙等佛所，行諸梵行修集功德，然後受阿耨多羅三藐三菩提記，心不休息無有疲倦，是名菩薩。」

導師菩薩言：「若菩薩于墮邪道眾生生大悲心，令入正道不求恩報，是名菩薩。」

須彌山菩薩言：「若菩薩於一切法無所分別，如須彌山一于眾色，是名菩薩。」

那羅延菩薩言：「若菩薩不為一切煩惱所壞，是名菩薩。」

心力菩薩言：「若菩薩以心思惟一切諸法無有錯謬，是名菩薩。」

師子游步自在菩薩言：「若菩薩于諸論中，不怖不畏得深法忍，能使一切外道怖畏，是名菩薩。」

不可思議菩薩言：「若菩薩知心相不可思議，無所思惟分別，是名菩薩。」

善寂天子言：「若菩薩能於一切天宮中生而無

【現代漢語翻譯】 現代漢語譯本 『沒有分別，如果心是這樣，這就是菩薩。』

斷惡道菩薩（Duàn è dàodàopúsà）：『如果菩薩在諸佛國土投足之處，立刻一切惡道都滅除，這就是菩薩。』

觀世音菩薩（Guānshìyīn Púsà）：『如果菩薩被眾生見到，立刻必定證得阿耨多羅三藐三菩提（Ānòu duō luō sānmiǎo sānpútí，無上正等正覺）；又稱念他的名字，就能免除各種痛苦，這就是菩薩。』

得大勢菩薩（Dé dàshì Púsà）：『如果菩薩所投足之處，震動三千大千世界以及魔的宮殿，這就是菩薩。』

無疲倦菩薩（Wú píjuàn Púsà）：『如果恒河沙數（Hénghé shā shù）般的劫為一個晝夜，以這三十日為一個月，十二個月為一年；以這樣的年數，如果經過百千萬億劫才能遇到一尊佛；像這樣在恒河沙數般的佛所，修行各種梵行，修集功德，然後接受阿耨多羅三藐三菩提（Ānòu duō luō sānmiǎo sānpútí，無上正等正覺）的授記，內心不休息，沒有疲倦，這就是菩薩。』

導師菩薩（Dǎoshī Púsà）：『如果菩薩對於墮入邪道的眾生生起大悲心，使他們進入正道，不求回報，這就是菩薩。』

須彌山菩薩（Xūmíshān Púsà）：『如果菩薩對於一切法沒有分別，如同須彌山（Xūmíshān）一樣，對於各種顏色都是一樣的，這就是菩薩。』

那羅延菩薩（Nàluóyán Púsà）：『如果菩薩不被一切煩惱所破壞，這就是菩薩。』

心力菩薩（Xīnlì Púsà）：『如果菩薩用心思惟一切諸法，沒有錯謬，這就是菩薩。』

師子游步自在菩薩（Shīzi yóubù zìzài Púsà）：『如果菩薩在各種論議中，不害怕不畏懼，得到甚深的法忍，能夠使一切外道感到怖畏，這就是菩薩。』

不可思議菩薩（Bùkě sīyì Púsà）：『如果菩薩知道心相不可思議，沒有思惟分別，這就是菩薩。』

善寂天子（Shànjì Tiānzǐ）：『如果菩薩能夠在一切天宮中出生而沒有...』

【English Translation】 English version 『Without discrimination, if the mind is like this, this is called a Bodhisattva.』

The Bodhisattva 'Severing Evil Paths' (Duàn è dàodàopúsà) said: 『If a Bodhisattva, at the place where he sets foot in the Buddha-lands, immediately all evil paths are extinguished, this is called a Bodhisattva.』

The Bodhisattva Avalokiteśvara (Guānshìyīn Púsà) said: 『If a Bodhisattva is seen by sentient beings, they will immediately be certain to attain Anuttara-samyak-sambodhi (Ānòu duō luō sānmiǎo sānpútí, unsurpassed perfect enlightenment); and if they call upon his name, they will be freed from all suffering, this is called a Bodhisattva.』

The Bodhisattva Mahāsthāmaprāpta (Dé dàshì Púsà) said: 『If a Bodhisattva, at the place where he sets foot, shakes the three thousand great thousand worlds and the palaces of demons, this is called a Bodhisattva.』

The Bodhisattva Unwearied (Wú píjuàn Púsà) said: 『If kalpas equal to the sands of the Ganges (Hénghé shā shù) are one day and night, and these thirty days are one month, and twelve months are one year; with this number of years, if one encounters a Buddha after hundreds of millions of kalpas; in this way, at the places of Buddhas equal to the sands of the Ganges, practicing all pure conduct, cultivating merits, and then receiving the prediction of Anuttara-samyak-sambodhi (Ānòu duō luō sānmiǎo sānpútí, unsurpassed perfect enlightenment), the mind does not rest and is without weariness, this is called a Bodhisattva.』

The Bodhisattva Guide (Dǎoshī Púsà) said: 『If a Bodhisattva generates great compassion for sentient beings who have fallen into evil paths, causing them to enter the right path without seeking repayment, this is called a Bodhisattva.』

The Bodhisattva Mount Sumeru (Xūmíshān Púsà) said: 『If a Bodhisattva has no discrimination towards all dharmas, like Mount Sumeru (Xūmíshān) being the same to all colors, this is called a Bodhisattva.』

The Bodhisattva Narayana (Nàluóyán Púsà) said: 『If a Bodhisattva is not destroyed by all afflictions, this is called a Bodhisattva.』

The Bodhisattva Mental Strength (Xīnlì Púsà) said: 『If a Bodhisattva contemplates all dharmas with his mind without error, this is called a Bodhisattva.』

The Bodhisattva Lion's Gait of Freedom (Shīzi yóubù zìzài Púsà) said: 『If a Bodhisattva, in all discussions, is not afraid or fearful, obtains deep forbearance of the Dharma, and can cause all heretics to be fearful, this is called a Bodhisattva.』

The Bodhisattva Inconceivable (Bùkě sīyì Púsà) said: 『If a Bodhisattva knows that the nature of the mind is inconceivable, without thinking or discriminating, this is called a Bodhisattva.』

The Good Serenity Deva (Shànjì Tiānzǐ) said: 『If a Bodhisattva can be born in all heavenly palaces without...』

所染，亦不得是無染之法，是名菩薩。」

實語菩薩言：「若菩薩有所發言常以真實，乃至夢中亦無妄語，是名菩薩。」

喜見菩薩言：「若菩薩能見一切色皆是佛色，是名菩薩。」

常慘菩薩言：「若菩薩見墮生死眾生，其心不樂世間諸樂，欲自度己身亦度眾生，是名菩薩。」

心無礙菩薩言：「若菩薩於一切煩惱眾魔而不瞋礙，是名菩薩。」

常喜根菩薩言：「若菩薩常以善根自滿其愿亦滿他愿，所作皆辦，是名菩薩。」

散疑女菩薩言：「若菩薩於一切法中不生疑悔，是名菩薩。」

師子童女菩薩言：「若菩薩無男法、無女法而現種種色身，為成就眾生故，是名菩薩。」

寶女菩薩言：「若菩薩于諸寶中不生愛樂，但樂三寶，是名菩薩。」

毗舍佉達多優婆夷言：「若菩薩有所得者則無菩提，若不得一切法、不生一切法、不滅一切法，是名菩薩。」

跋陀婆羅居士言：「若菩薩眾生聞其名者，畢定於阿耨多羅三藐三菩提，是名菩薩。」

寶月童子言：「若菩薩常修童子梵行，乃至不以心念五欲，何況身受！是名菩薩。」

忉利天子曼陀羅花香菩薩言：「若菩薩持戒熏心，常流諸善法香，不流餘香，是名菩薩。」

作喜菩薩言

【現代漢語翻譯】 現代漢語譯本：『如果菩薩有所染著，但又不是沒有染著的法，這就叫做菩薩。』 實語菩薩說：『如果菩薩所說的話常常真實，乃至在夢中也沒有虛妄之語，這就叫做菩薩。』 喜見菩薩說：『如果菩薩能見到一切色相都是佛的色相，這就叫做菩薩。』 常慘菩薩說：『如果菩薩見到墮入生死的眾生，他的心不貪戀世間的各種快樂，想要自己解脫，也想度化眾生，這就叫做菩薩。』 心無礙菩薩說：『如果菩薩對於一切煩惱和眾魔都不生瞋恨和障礙，這就叫做菩薩。』 常喜根菩薩說：『如果菩薩常常用善根來滿足自己的願望，也滿足他人的願望，所做的事情都能辦成，這就叫做菩薩。』 散疑女菩薩說：『如果菩薩對於一切法都不生疑惑和後悔，這就叫做菩薩。』 師子童女菩薩說：『如果菩薩沒有男相、沒有女相，卻能顯現種種色身，爲了成就眾生的緣故，這就叫做菩薩。』 寶女菩薩說：『如果菩薩對於各種珍寶不生愛戀，只喜愛三寶（佛、法、僧），這就叫做菩薩。』 毗舍佉達多（Visakha Datta）優婆夷（Upasika，女居士）說：『如果菩薩有所得，那就沒有菩提（Bodhi，覺悟）；如果不得一切法，不生一切法，不滅一切法，這就叫做菩薩。』 跋陀婆羅（Bhadra Pala）居士說：『如果菩薩，眾生聽到他的名字，必定能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這就叫做菩薩。』 寶月童子說：『如果菩薩常常修習童子梵行，乃至不用心去想五欲，更何況身體去感受！這就叫做菩薩。』 忉利天（Trayastrimsa）天子曼陀羅花香（Mandala Flower Fragrance）菩薩說：『如果菩薩持戒清凈，內心充滿戒香，常常流出各種善法的香氣，不流出其他的香氣，這就叫做菩薩。』 作喜菩薩說：

【English Translation】 English version: 'If a Bodhisattva is attached to something, yet it is not a dharma without attachment, this is called a Bodhisattva.' Real Speech Bodhisattva said: 'If a Bodhisattva's speech is always truthful, even in dreams there are no false words, this is called a Bodhisattva.' Joyful Sight Bodhisattva said: 'If a Bodhisattva can see that all forms are the forms of the Buddha, this is called a Bodhisattva.' Constant Sorrow Bodhisattva said: 'If a Bodhisattva sees beings fallen into birth and death, their heart does not delight in worldly pleasures, desiring to liberate themselves and also liberate beings, this is called a Bodhisattva.' Unobstructed Mind Bodhisattva said: 'If a Bodhisattva does not become angry or obstructed by all afflictions and demonic forces, this is called a Bodhisattva.' Constant Joy Root Bodhisattva said: 'If a Bodhisattva constantly uses good roots to fulfill their own wishes and also fulfill the wishes of others, accomplishing all that is done, this is called a Bodhisattva.' Dispelling Doubt Female Bodhisattva said: 'If a Bodhisattva does not generate doubt or regret in all dharmas, this is called a Bodhisattva.' Lioness Maiden Bodhisattva said: 'If a Bodhisattva has neither male nor female characteristics, yet manifests various forms to accomplish beings, this is called a Bodhisattva.' Jewel Maiden Bodhisattva said: 'If a Bodhisattva does not generate love or attachment to various jewels, but only delights in the Three Jewels (Buddha, Dharma, Sangha), this is called a Bodhisattva.' Visakha Datta Upasika (female lay follower) said: 'If a Bodhisattva has something to attain, then there is no Bodhi (enlightenment); if one does not attain all dharmas, does not generate all dharmas, and does not extinguish all dharmas, this is called a Bodhisattva.' Bhadra Pala Layman said: 'If beings hear the name of a Bodhisattva, they will certainly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), this is called a Bodhisattva.' Treasure Moon Boy said: 'If a Bodhisattva constantly cultivates pure conduct as a youth, to the point of not even thinking of the five desires, let alone experiencing them physically! This is called a Bodhisattva.' Trayastrimsa Heaven Prince Mandala Flower Fragrance Bodhisattva said: 'If a Bodhisattva holds precepts, perfuming the mind, constantly emitting the fragrance of various good dharmas, and not emitting other fragrances, this is called a Bodhisattva.' Making Joy Bodhisattva said:

：「若菩薩喜樂三法，謂供養佛、演說法、教化眾生，是名菩薩。」

思益梵天言：「若菩薩所見之法皆是佛法，是名菩薩。」

彌勒菩薩言：「若菩薩眾生見者，即得慈心三昧，是名菩薩。」

文殊師利法王子言：「若菩薩雖說諸法而不起法相、不起非法相，是名菩薩。」

網明菩薩言：「若菩薩光明能滅一切眾生煩惱，是名菩薩。」

普花菩薩言：「若菩薩見諸如來滿十方世界，如林花敷，是名菩薩。」如是諸菩薩各各隨所樂說已。

爾時佛告等行菩薩：「若菩薩能代一切眾生受諸苦惱，亦復能捨一切福事與諸眾生，是名菩薩。」

論寂品第八

爾時思益梵天問等行菩薩言：「善男子！汝今以何行為行？」

答言：「我以隨一切有為法眾生行為行。」

又問：「隨一切有為法眾生以何為行？」

答言：「諸佛所行，是隨一切有為法眾生行也。」

又問：「諸佛以何為行？」

答言：「諸佛以第一義空為行。」

又問：「凡夫所行，諸佛亦以是行，有何差別？」

等行言：「汝欲令空中有差別耶？」

答言：「不也！」

等行言：「如來不說一切法空耶？」

答言：「然！」

「是故，梵

【現代漢語翻譯】 現代漢語譯本： 『若菩薩喜好並樂於三種法，即供養佛（Buddha，覺悟者）、演說法（preaching the Dharma，宣講佛法）、教化眾生（teaching sentient beings），這便稱為菩薩（Bodhisattva，有情覺）』。

思益梵天（Vimalakirti Brahman，維摩詰梵天）說：『若菩薩所見的一切法皆是佛法，這便稱為菩薩。』

彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『若菩薩被眾生見到，眾生即能獲得慈心三昧（Samadhi of Loving-kindness，慈心禪定），這便稱為菩薩。』

文殊師利法王子（Manjushri Dharma Prince，智慧第一的菩薩）說：『若菩薩雖宣說諸法，卻不執著於法相（Dharma characteristics，法的表象），也不執著于非法相（non-Dharma characteristics，非法的表象），這便稱為菩薩。』

網明菩薩（Indra's Net Light Bodhisattva）說：『若菩薩的光明能滅除一切眾生的煩惱，這便稱為菩薩。』

普花菩薩（Universal Flower Bodhisattva）說：『若菩薩見到諸如來（Tathagata，佛的稱號）遍滿十方世界，如同林中的花朵盛開，這便稱為菩薩。』諸位菩薩各自隨自己所喜好的說了之後。

這時，佛（Buddha）告訴等行菩薩（Samagamin Bodhisattva）：『若菩薩能代替一切眾生承受各種苦惱，也能捨棄一切福德之事給予眾生，這便稱為菩薩。』

論寂品第八

這時，思益梵天（Vimalakirti Brahman）問等行菩薩（Samagamin Bodhisattva）說：『善男子！你現在以何種行為修行？』

答道：『我以隨順一切有為法（conditioned dharmas，因緣和合的法）的眾生行為修行。』

又問：『隨順一切有為法的眾生以何為修行？』

答道：『諸佛（Buddhas）所行的，便是隨順一切有為法的眾生行。』

又問：『諸佛以何為修行？』

答道：『諸佛以第一義空（ultimate emptiness，勝義空）為修行。』

又問：『凡夫（ordinary people）所行的，諸佛也以其為修行，這有什麼差別？』

等行菩薩（Samagamin Bodhisattva）說：『你想要讓空中存在差別嗎？』

答道：『不想要！』

等行菩薩（Samagamin Bodhisattva）說：『如來（Tathagata）不是說一切法皆空嗎？』

答道：『是的！』

『所以，梵（Brahman）。』

【English Translation】 English version: 'If a Bodhisattva delights in three things, namely, making offerings to the Buddha (Buddha, the awakened one), expounding the Dharma (preaching the Dharma, teaching the Buddhist teachings), and teaching sentient beings (teaching sentient beings), this is called a Bodhisattva (Bodhisattva, an enlightened being).'

Vimalakirti Brahman (Vimalakirti Brahman) said, 'If all the dharmas seen by a Bodhisattva are Buddha-dharmas, this is called a Bodhisattva.'

Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) said, 'If sentient beings see a Bodhisattva, they will immediately attain the Samadhi of Loving-kindness (Samadhi of Loving-kindness), this is called a Bodhisattva.'

Manjushri Dharma Prince (Manjushri Dharma Prince, the Bodhisattva of Wisdom) said, 'If a Bodhisattva, although speaking of all dharmas, does not cling to Dharma characteristics (Dharma characteristics, the appearance of dharmas) nor to non-Dharma characteristics (non-Dharma characteristics, the appearance of non-dharmas), this is called a Bodhisattva.'

Indra's Net Light Bodhisattva (Indra's Net Light Bodhisattva) said, 'If the light of a Bodhisattva can extinguish the afflictions of all sentient beings, this is called a Bodhisattva.'

Universal Flower Bodhisattva (Universal Flower Bodhisattva) said, 'If a Bodhisattva sees all the Tathagatas (Tathagata, the title of the Buddha) filling the ten directions of the world, like flowers blooming in a forest, this is called a Bodhisattva.' After the Bodhisattvas each spoke according to their own preferences.

At that time, the Buddha (Buddha) said to Samagamin Bodhisattva (Samagamin Bodhisattva), 'If a Bodhisattva can bear all the sufferings for all sentient beings, and can also give up all meritorious deeds to all sentient beings, this is called a Bodhisattva.'

Chapter 8: On Quiescence

At that time, Vimalakirti Brahman (Vimalakirti Brahman) asked Samagamin Bodhisattva (Samagamin Bodhisattva), 'Good man! What practice do you engage in now?'

He replied, 'I practice by following the conduct of sentient beings in all conditioned dharmas (conditioned dharmas, dharmas arising from conditions).'

He asked again, 'What is the practice of sentient beings who follow all conditioned dharmas?'

He replied, 'The practice of the Buddhas (Buddhas) is the practice of sentient beings who follow all conditioned dharmas.'

He asked again, 'What is the practice of the Buddhas?'

He replied, 'The practice of the Buddhas is ultimate emptiness (ultimate emptiness) .'

He asked again, 'Ordinary people (ordinary people) also engage in the same practice as the Buddhas. What is the difference?'

Samagamin Bodhisattva (Samagamin Bodhisattva) said, 'Do you want there to be a difference in emptiness?'

He replied, 'No!'

Samagamin Bodhisattva (Samagamin Bodhisattva) said, 'Did the Tathagata (Tathagata) not say that all dharmas are empty?'

He replied, 'Yes!'

'Therefore, Brahman.'

天！一切法無有差別，是諸行相亦復如是。所以者何？如來不說諸法有差別也。」

爾時思益梵天問文殊師利言：「所言行行，為何謂耶？」

答言：「于諸行中有四梵行，是名行處行。若人離四梵行，不名行處行；能行四梵行，是名行處行。梵天！若人成就四梵行，雖于空閑曠野中行，是名行處行；若不成就四梵行，雖于樓殿堂閣、金銀床榻、妙好被褥於此中行，不名行處行，亦復不能善知行處相。」

又問：「菩薩以何行知見清凈？」

答言：「于諸行中能凈我見。」

又問：「若得我實性，即得實知見耶？」

答言：「然！若見我實性，即是實知見。譬如國王典金藏人，因已出用，知余在者。如是，因知我實性，故得實知見。」

又問：「云何得我實性？」

答言：「若得無我法。所以者何？我畢竟無根本、無決定故。若能如是知者，是名得我實性。」

又問：「如我解文殊師利所說義，以見我故即是見佛。所以者何？我性即是佛性。文殊師利！誰能見佛？」

答言：「不壞我見者。所以者何？我見即是法見，以法見能見佛。」

又問：「頗有無所行名為正行耶？」

答言：「有！若不行一切有為法，是名正行。」

又問：

【現代漢語翻譯】 現代漢語譯本：『天啊！一切法都沒有差別，這些行相也是如此。為什麼呢？因為如來不說諸法有差別。』 當時，思益梵天（Visesacintin Brahma）問文殊師利（Manjusri）菩薩：『所說的行行，是指什麼呢？』 文殊師利菩薩回答說：『在各種行之中，有四種梵行（Brahma-viharas），這被稱為行處行。如果有人離開這四種梵行，就不能稱為行處行；能夠修行這四種梵行，才稱為行處行。梵天！如果有人成就這四種梵行，即使在空曠的曠野中行走，也稱為行處行；如果不能成就這四種梵行，即使在高樓大廈、金銀床榻、精美舒適的被褥中行走，也不能稱為行處行，也不能真正瞭解行處的真諦。』 思益梵天又問：『菩薩通過什麼樣的修行才能使知見清凈呢？』 文殊師利菩薩回答說：『在各種修行中，能夠凈化我見（Atma-drishti）。』 思益梵天又問：『如果能夠證得我的真實本性，就能真正獲得真實的知見嗎？』 文殊師利菩薩回答說：『是的！如果能夠見到我的真實本性，那就是真實的知見。譬如國王管理金礦，因為已經開採使用，所以知道剩餘的金子有多少。同樣，因爲了解我的真實本性，所以能夠獲得真實的知見。』 思益梵天又問：『如何才能證得我的真實本性呢？』 文殊師利菩薩回答說：『如果能夠證得無我法（Anatta-dharma）。為什麼呢？因為我畢竟沒有根本，沒有決定性。如果能夠這樣理解，就稱為證得我的真實本性。』 思益梵天又問：『按照我的理解，文殊師利菩薩所說的意思是，因為見到我，就是見到佛。為什麼呢？因為我的本性就是佛性（Buddha-dhatu）。文殊師利！誰能夠見到佛呢？』 文殊師利菩薩回答說：『不執著於我見的人。為什麼呢？因為我見就是法見（Dharma-drishti），通過法見就能夠見到佛。』 思益梵天又問：『有沒有什麼都不做，反而稱為正行的呢？』 文殊師利菩薩回答說：『有！如果不修行一切有為法（Samskrta-dharma），就稱為正行。』 思益梵天又問：

【English Translation】 English version: 『O Heaven! All dharmas are without difference, and so are all characteristics of actions. Why is that? Because the Tathagata does not say that dharmas have differences.』 At that time, Visesacintin Brahma asked Manjusri: 『What is meant by the term 'acting'?』 Manjusri replied: 『Among all actions, there are four Brahma-viharas, which are called the 'place of action'. If someone departs from these four Brahma-viharas, it is not called the 'place of action'; only by practicing these four Brahma-viharas is it called the 'place of action'. O Brahma! If someone accomplishes these four Brahma-viharas, even if they walk in an empty wilderness, it is called the 'place of action'; if they do not accomplish these four Brahma-viharas, even if they walk in towers, halls, pavilions, on gold and silver beds, and amidst wonderful and comfortable bedding, it is not called the 'place of action', nor can they truly understand the characteristics of the 'place of action'.』 Visesacintin Brahma further asked: 『By what practice does a Bodhisattva purify their knowledge and vision?』 Manjusri replied: 『Among all practices, the ability to purify the view of self (Atma-drishti).』 Visesacintin Brahma further asked: 『If one attains the true nature of self, does one then attain true knowledge and vision?』 Manjusri replied: 『Yes! If one sees the true nature of self, that is true knowledge and vision. For example, a king manages a gold mine; because it has already been extracted and used, he knows how much gold remains. Similarly, because one understands the true nature of self, one can attain true knowledge and vision.』 Visesacintin Brahma further asked: 『How does one attain the true nature of self?』 Manjusri replied: 『If one attains the dharma of no-self (Anatta-dharma). Why is that? Because the self ultimately has no root and no fixed nature. If one can understand it in this way, it is called attaining the true nature of self.』 Visesacintin Brahma further asked: 『According to my understanding, what Manjusri says means that seeing the self is seeing the Buddha. Why is that? Because the nature of self is the Buddha-nature (Buddha-dhatu). Manjusri! Who can see the Buddha?』 Manjusri replied: 『Those who do not cling to the view of self. Why is that? Because the view of self is the view of dharma (Dharma-drishti), and through the view of dharma, one can see the Buddha.』 Visesacintin Brahma further asked: 『Is there such a thing as doing nothing that is called right practice?』 Manjusri replied: 『Yes! If one does not practice all conditioned dharmas (Samskrta-dharma), it is called right practice.』 Visesacintin Brahma further asked:

「云何行名為正行？」

答言：「若不為見故行，不為斷、不為證、不為修故行，是名正行。」

又問：「慧眼為見何法？」

答言：「若有所見，不名慧眼。慧眼不見有為法、不見無為法。所以者何？有為法皆虛妄分別，無虛妄分別是名慧眼；無為法空無所有，過諸眼道，是故慧眼亦不見無為法。」

又問：「頗有因緣，正行比丘不得道果耶？」

答言：「有！正行中，無道、無果、無行、無得、無有得果差別。梵天！無所得故乃名為得。若有所得，當知是為增上慢人；正行者無增上慢，無增上慢則無行、無得。」

又問：「得何法故名為得道？」

文殊師利言：「若法不自生、不他生、亦不眾緣生，從本已來常無有生，得是法故說名得道。」

又問：「若法不生，為何所得？」

答言：「若知法不生即名為得，是故佛說：『若見諸有為法不生相，即入正位。』」

又問：「何等名為正位？」

答言：「我及涅槃等不作二，是名正位。又行平等故，名為正位。以平等出諸苦惱故，名為正位。入了義中故，名為正位。除一切憶念故，名為正位。」

爾時世尊贊文殊師利言：「善哉，善哉！快說此言，誠如所說。」

說是法時，七千

【現代漢語翻譯】 現代漢語譯本 『什麼是名為正行的修行？』 回答說：『如果不是爲了見（見解），不是爲了斷（煩惱），不是爲了證（果位），不是爲了修（行）而修行，這便名為正行。』 又問：『慧眼能見到什麼法？』 回答說：『如果有所見，便不能稱為慧眼。慧眼不見有為法，也不見無為法。為什麼呢？因為有為法都是虛妄分別，沒有虛妄分別才名為慧眼；無為法空無所有，超越了所有眼識的境界，所以慧眼也不見無為法。』 又問：『有沒有這樣的因緣，正行（如法修行）的比丘卻不能得到道果呢？』 回答說：『有！在正行中，沒有道、沒有果、沒有行、沒有得、也沒有得到果位的差別。梵天（Brahmā）！因為沒有所得，所以才名為得。如果有所得，應當知道這是增上慢的人；正行的人沒有增上慢，沒有增上慢就沒有行、沒有得。』 又問：『得到什麼法才名為得道？』 文殊師利（Mañjuśrī）說：『如果有一個法，不自己生、不從他生、也不是從眾緣和合而生，從根本以來就常無有生，得到這個法，所以說名為得道。』 又問：『如果法不生，那又得到什麼呢？』 回答說：『如果知道法不生，就名為得，所以佛說：『如果見到諸有為法不生的相狀，就進入正位。』』 又問：『什麼叫做正位？』 回答說：『將我與涅槃（Nirvana）等同，不作二想，這便名為正位。又因為行於平等，所以名為正位。因為從平等中脫離一切苦惱，所以名為正位。因為入了義理之中，所以名為正位。因為去除一切憶念，所以名為正位。』 這時，世尊讚歎文殊師利說：『好啊，好啊！說得真好，確實如你所說。』 說這部經的時候，七千

【English Translation】 English version 『What kind of practice is called right practice?』 The answer is: 『If one practices without the intention of seeing (views), without the intention of cutting off (afflictions), without the intention of realizing (fruits), and without the intention of cultivating (practice), this is called right practice.』 Again asked: 『What Dharma (law/teachings) does the Wisdom Eye see?』 The answer is: 『If there is something seen, it cannot be called the Wisdom Eye. The Wisdom Eye does not see conditioned Dharmas (Saṃskṛta dharma), nor does it see unconditioned Dharmas (Asaṃskṛta dharma). Why? Because conditioned Dharmas are all false discriminations, and the absence of false discriminations is called the Wisdom Eye; unconditioned Dharmas are empty and without substance, surpassing all realms of the eye consciousness, therefore the Wisdom Eye also does not see unconditioned Dharmas.』 Again asked: 『Is there a cause and condition where a Bhikshu (monk) practicing rightly does not attain the fruit of the Path?』 The answer is: 『Yes! In right practice, there is no Path, no Fruit, no practice, no attainment, and no difference in attaining the fruit. Brahmā (梵天)! Because there is nothing to be attained, it is called attainment. If there is something attained, know that this is a person of increased arrogance; a person of right practice has no increased arrogance, and without increased arrogance, there is no practice and no attainment.』 Again asked: 『What Dharma is attained that is called attaining the Path?』 Mañjuśrī (文殊師利) said: 『If there is a Dharma that does not arise from itself, does not arise from others, nor does it arise from the combination of conditions, and from the beginning, it has always been without arising, attaining this Dharma is called attaining the Path.』 Again asked: 『If a Dharma does not arise, then what is attained?』 The answer is: 『If one knows that a Dharma does not arise, it is called attainment, therefore the Buddha said: 『If one sees the unarisen nature of all conditioned Dharmas, one enters the right position.』 Again asked: 『What is called the right position?』 The answer is: 『To equate myself and Nirvana (涅槃), not making them two, this is called the right position. Furthermore, because of practicing equality, it is called the right position. Because one is liberated from all suffering and afflictions through equality, it is called the right position. Because one has entered into the meaning, it is called the right position. Because one has eliminated all recollection, it is called the right position.』 At that time, the World Honored One praised Mañjuśrī, saying: 『Excellent, excellent! Well said, truly as you have spoken.』 When this Dharma was spoken, seven thousand

比丘不受諸法，漏盡，心得解脫。三萬二千諸天遠塵離垢，得法眼凈。十千人離欲得定，二百人發阿耨多羅三藐三菩提心，五百菩薩得無生法忍。

爾時思益梵天白佛言：「世尊！是文殊師利法王子能作佛事大饒益眾生。」

文殊師利言：「佛出於世，不為益法故出，不為損法故出。」

梵天言：「佛豈不滅度無量眾生？仁者亦不利益無量眾生耶？」

文殊師利言：「汝欲于無眾生中得眾生耶？」

答言：「不也！」

「梵天！汝欲得眾生決定相耶？」

答言：「不也！」

「梵天！汝欲得諸佛有出生相於世間耶？」

答言：「不也！」

「梵天！何等是眾生為佛所滅度者？」

梵天言：「如仁所說義，無生死、無涅槃。」

文殊師利言：「如是！諸佛、世尊不得生死、不得涅槃；佛諸弟子得解脫者，亦不得生死、不得涅槃。所以者何？是涅槃是生死，但假名字有言說耳！實無生死往來、滅盡得涅槃。」

又問：「誰能信是法耶？」

答言：「于諸法中無貪著者。」

又問：「若貪著者，於何貪著？」

答言：「貪著虛妄。梵天！若貪著是實者，終無增上慢人；以貪著虛妄故，行者知之而不貪著；若不貪著則無

【現代漢語翻譯】 現代漢語譯本： 比丘不受諸法的影響，斷盡了煩惱，內心獲得解脫。三萬二千位天人遠離了塵世的污垢，獲得了清凈的法眼。一萬人離開了慾望，進入了禪定。兩百人發起了證得無上正等正覺（阿耨多羅三藐三菩提）的心願，五百位菩薩證得了無生法忍。

這時，思益梵天（梵天名）對佛說：『世尊！這位文殊師利（菩薩名）法王子能夠做利益眾生的佛事，給予眾生極大的饒益。』

文殊師利說：『佛陀出現在世間，不是爲了增加什麼法而出世，也不是爲了減少什麼法而出世。』

梵天說：『佛陀難道沒有度化無量的眾生嗎？您難道也沒有利益無量的眾生嗎？』

文殊師利說：『您想在沒有眾生的地方得到眾生嗎？』

梵天回答說：『不想。』

文殊師利說：『梵天！您想得到眾生確定的相狀嗎？』

梵天回答說：『不想。』

文殊師利說：『梵天！您想得到諸佛有出生的相狀在世間嗎？』

梵天回答說：『不想。』

文殊師利說：『梵天！那麼，哪些眾生是被佛陀所度化的呢？』

梵天說：『按照您所說的道理，既沒有生死，也沒有涅槃。』

文殊師利說：『是的！諸佛、世尊既沒有生死，也沒有涅槃；佛陀的弟子們獲得解脫的人，也沒有生死，也沒有涅槃。為什麼呢？因為涅槃就是生死，只不過是假借名字而有的言說罷了！實際上並沒有生死往來，也沒有滅盡而得到涅槃。』

又問：『誰能夠相信這個法呢？』

回答說：『對於諸法沒有貪戀執著的人。』

又問：『如果貪戀執著的人，會貪戀執著什麼呢？』

回答說：『貪戀執著虛妄。梵天！如果貪戀執著真實，那麼就不會有增上慢的人；因為貪戀執著虛妄，修行者知道這一點就不會貪戀執著；如果不貪戀執著，那麼就沒有……』

【English Translation】 English version: The Bhikshus (monks) are not affected by any dharmas (teachings, phenomena), their outflows (of defilements) are exhausted, and their minds are liberated. Thirty-two thousand Devas (gods) are far from dust and defilement, and attain the pure Dharma Eye. Ten thousand people leave desire and attain Samadhi (meditative absorption). Two hundred people generate the mind for Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment), and five hundred Bodhisattvas (enlightenment beings) attain the Kshanti (acceptance, forbearance) of non-origination of dharmas.

At that time, the Brahma (god) named Siyi asked the Buddha: 'World Honored One! This Manjushri (Bodhisattva name) Dharma Prince is able to do Buddha-works that greatly benefit sentient beings.'

Manjushri said: 'The Buddha appears in the world, not to increase any dharma, nor to decrease any dharma.'

The Brahma said: 'Has the Buddha not liberated immeasurable sentient beings? Have you not also benefited immeasurable sentient beings?'

Manjushri said: 'Do you want to obtain sentient beings in a place where there are no sentient beings?'

The Brahma replied: 'No.'

Manjushri said: 'Brahma! Do you want to obtain a definite characteristic of sentient beings?'

The Brahma replied: 'No.'

Manjushri said: 'Brahma! Do you want to obtain the characteristic of the Buddhas being born into the world?'

The Brahma replied: 'No.'

Manjushri said: 'Brahma! Then, which sentient beings are those who are liberated by the Buddha?'

The Brahma said: 'According to the meaning you speak of, there is neither birth and death nor Nirvana (liberation).'

Manjushri said: 'That is so! The Buddhas, World Honored Ones, do not obtain birth and death, nor do they obtain Nirvana; the Buddha's disciples who obtain liberation also do not obtain birth and death, nor do they obtain Nirvana. Why is that? Because Nirvana is birth and death, but it is only a provisional name with verbal expression! In reality, there is no coming and going of birth and death, nor is there extinction to obtain Nirvana.'

He further asked: 'Who can believe this Dharma?'

He replied: 'Those who have no attachment to any dharmas.'

He further asked: 'If those who are attached, what do they attach to?'

He replied: 'They attach to illusion. Brahma! If they were attached to reality, then there would be no one with increased arrogance; because they are attached to illusion, practitioners know this and do not become attached; if they are not attached, then there is no...'

有流；若無有流則無往來生死；若無往來生死是則滅度。」

又問：「何故說言滅度？」

答言：「滅度者，名為眾緣不和合。若無明不和合諸行因緣，則不起諸行；若不起諸行是名為滅，不起相是畢竟滅。得是道故，則無生處，如是名為四聖諦。」

(爾時下，丹為如來二事品第五)◎爾時等行菩薩謂文殊師利言：「如汝所說皆為真實？」

答言：「一切言說皆為真實。」

又問：「虛妄言說亦真實耶？」

答言：「如是！所以者何？是諸言說皆為虛妄，無處無方。若法皆虛妄無處無方，是故一切言說皆是真實。善男子！提婆達語、如來語無異無別。所以者何？一切言說。皆是如來言說，不出如故。一切言說有所說事，皆以無所說故得有所說，是故一切言說皆等，文字同故、文字無念故、文字空故。」

等行言：「如來不說凡夫語言、賢聖語言耶？」

文殊師利言：「然！以文字說凡夫語言，亦以文字說賢聖語言。如是，善男子！諸文字有分別，是凡夫言說、是賢聖言說耶？」

等行答言：「不也！」

文殊師利言：「如諸文字無分別，一切賢聖亦無分別，是故賢聖無有言說。所以者何？賢聖不以文字相、不以眾生相、不以法相有所說也。譬如鐘鼓

【現代漢語翻譯】 現代漢語譯本：『如果存在『流』（指煩惱、業力等），那麼就會有往來生死（輪迴）；如果不存在『流』，那麼就不會有往來生死，這就是滅度（涅槃）。』

又問：『為什麼說這是滅度呢？』

答道：『滅度，指的是眾緣（各種條件）不再和合。如果無明（avidya，對事物真相的迷惑）不與諸行（saṃskāra，由無明產生的行為）的因緣和合，那麼就不會產生諸行；如果不產生諸行，這就叫做滅，不起相就是畢竟滅（徹底的寂滅）。證得這個道，就沒有了生處（輪迴的場所），這叫做四聖諦（catvāri āryasatyāni）。』

（以下，丹本為如來二事品第五）◎這時，等行菩薩（Samantagamin Bodhisattva）對文殊師利（Mañjuśrī）說：『如您所說，一切都是真實的嗎？』

文殊師利回答說：『一切言說都是真實的。』

又問：『虛妄的言說也是真實的嗎？』

回答說：『是的！為什麼呢？因為一切言說都是虛妄的，沒有處所，沒有方向。如果一切法（dharma，事物、現象）都是虛妄的，沒有處所，沒有方向，所以一切言說都是真實的。善男子！提婆達多（Devadatta）的言語和如來（Tathāgata）的言語沒有差異，沒有區別。為什麼呢？因為一切言說都是如來的言說，沒有超出如如不動的本性。一切言說有所說的內容，都是因為沒有所說才能有所說，所以一切言說都是平等的，文字相同，文字沒有念頭，文字是空性的。』

等行菩薩說：『如來說凡夫（pṛthagjana）的語言和賢聖（ārya）的語言嗎？』

文殊師利說：『是的！用文字說凡夫的語言，也用文字說賢聖的語言。是這樣，善男子！諸文字有分別是凡夫的言說，是賢聖的言說嗎？』

等行菩薩回答說：『不是的！』

文殊師利說：『如果諸文字沒有分別，一切賢聖也沒有分別，所以賢聖沒有言說。為什麼呢？賢聖不以文字相、不以眾生相、不以法相有所說。譬如鐘鼓……』

【English Translation】 English version: 'If there is 『influx』 (referring to afflictions, karma, etc.), then there will be coming and going in birth and death (saṃsāra); if there is no 『influx,』 then there will be no coming and going in birth and death, and that is extinction (nirvāṇa).'

Again asked: 'Why is it said to be extinction?'

Answered: 'Extinction means that the aggregation of conditions (various causes) no longer comes together. If ignorance (avidya, delusion about the true nature of things) does not combine with the causes and conditions of actions (saṃskāra, actions arising from ignorance), then actions will not arise; if actions do not arise, this is called extinction, and the non-arising of characteristics is ultimate extinction (complete cessation). Having attained this path, there is no place of birth (place of rebirth), and this is called the Four Noble Truths (catvāri āryasatyāni).'

(Hereafter, the Dan version is the fifth chapter, 'Two Aspects of the Tathāgata') ◎ At that time, the Samantagamin Bodhisattva said to Mañjuśrī: 'Are all things as you say, true?'

Mañjuśrī replied: 'All speech is true.'

Again asked: 'Is false speech also true?'

Answered: 'Yes! Why? Because all speech is false, without location, without direction. If all dharmas (things, phenomena) are false, without location, without direction, therefore all speech is true. Good man! The words of Devadatta and the words of the Tathāgata are not different, not distinct. Why? Because all speech is the speech of the Tathāgata, not going beyond suchness (tathatā). All speech has something to say, and it is because there is nothing to say that there is something to say, therefore all speech is equal, because the letters are the same, because the letters have no thought, because the letters are empty.'

Samantagamin said: 'Does the Tathāgata speak the language of ordinary people (pṛthagjana) and the language of the noble ones (ārya)?'

Mañjuśrī said: 'Yes! The language of ordinary people is spoken with letters, and the language of the noble ones is also spoken with letters. Is it like this, good man? Do the letters have distinctions, that this is the speech of ordinary people, and this is the speech of the noble ones?'

Samantagamin replied: 'No!'

Mañjuśrī said: 'If the letters have no distinctions, then all the noble ones have no distinctions, therefore the noble ones have no speech. Why? The noble ones do not speak with the characteristic of letters, not with the characteristic of beings, not with the characteristic of dharmas. For example, a bell and a drum...'

眾緣和合而有音聲，是諸鐘鼓亦無分別；如是諸賢聖善知眾因緣故，于諸言說無貪無礙。」

等行言：「如佛所說：『汝等集會當行二事，若說法、若聖默然。』何謂說法？何謂聖默然？」

答言：「若說法，不違佛、不違法、不違僧，是名說法。若知法即是佛，離相即是法，無為即是僧，是名聖默然。又，善男子！因四念處有所說，名為說法；於一切法無所憶念，名聖默然。因四正勤有所說，名為說法；以諸法等，不作等、不作不等，名聖默然。因四如意足有所說，名為說法；若不起身、心，名聖默然。因五根、五力有所說，名為說法；若不隨他語有所信，為不取不捨故分別諸法，一心安住，無念念中解一切法，常定性斷一切戲論慧，名聖默然。因七菩提分有所說，名為說法；若常行舍心，無所分別，無增無減，名聖默然。因八聖道分有所說，名為說法；若知說法相如筏喻，不依法、不依非法，名聖默然。善男子！於是三十七助道法若能開解、演說，名為說法；若身證是法，亦不離身見法，亦不離法見身，於是觀中不見二相、不見不二相，如是現前知見而亦不見，名聖默然。又，善男子！若不妄想著我，不妄想著彼，不妄想著法有所說，名為說法；若至不可說相，能離一切言說音聲，得不動處，入離相

【現代漢語翻譯】 現代漢語譯本 『眾緣和合』才會有音聲，鐘和鼓本身並沒有分別。同樣的，賢聖之人因為善於瞭解各種因緣，所以對於各種言說沒有貪戀和障礙。

等行問道：『正如佛所說：『你們應當奉行兩件事，要麼說法，要麼聖默然。』什麼是說法？什麼是聖默然？』

回答說：『如果說法不違背佛、不違背法、不違背僧，這叫做說法。如果知道法就是佛，遠離表相就是法，無為就是僧，這叫做聖默然。』

『還有，善男子！因為修習四念處（Four Foundations of Mindfulness）而有所宣說，叫做說法；對於一切法不作憶念，叫做聖默然。因為修習四正勤（Four Right Exertions）而有所宣說，叫做說法；認為諸法平等，不執著于平等，也不執著于不平等，叫做聖默然。因為修習四如意足（Four Bases of Power）而有所宣說，叫做說法；如果不生起（執著于）身和心，叫做聖默然。因為修習五根（Five Roots）、五力（Five Powers）而有所宣說，叫做說法；如果不隨從他人的言語而輕信，爲了不取不捨的緣故而分別諸法，一心安住，在沒有念頭中理解一切法，以常定的自性斷除一切戲論的智慧，叫做聖默然。因為修習七菩提分（Seven Factors of Enlightenment）而有所宣說，叫做說法；如果常常行舍心，沒有分別，沒有增加也沒有減少，叫做聖默然。因為修習八聖道分（Eightfold Noble Path）而有所宣說，叫做說法；如果知道說法的表相如同筏的譬喻，不依賴於法，也不依賴於非法，叫做聖默然。』

『善男子！對於這三十七助道法（Thirty-seven Factors of Enlightenment），如果能夠開解、演說，叫做說法；如果親身證悟這些法，也不離開身而見法，也不離開法而見身，在這種觀照中不見二相，也不見不二相，像這樣現前知見卻也無所見，叫做聖默然。』

『還有，善男子！如果不妄想著我，不妄想著他，不妄想著法而有所說，叫做說法；如果達到不可說的境界，能夠脫離一切言說音聲，得到不動之處，進入離相（freedom from characteristics）。』

【English Translation】 English version 『The existence of sound is due to the aggregation of various conditions (hetu-pratyaya), and the bells and drums themselves have no distinctions. Similarly, virtuous and wise individuals, being well-versed in the causes and conditions, have no attachment or hindrance to various expressions.』

Samantaga asked: 『As the Buddha said: 『You should practice two things: either expound the Dharma or maintain noble silence.』 What is expounding the Dharma? What is noble silence?』

The answer: 『If expounding the Dharma does not contradict the Buddha, does not contradict the Dharma, and does not contradict the Sangha, it is called expounding the Dharma. If one knows that the Dharma is the Buddha, detachment from characteristics is the Dharma, and non-action (wu-wei) is the Sangha, it is called noble silence.』

『Furthermore, good man! Speaking based on the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā) is called expounding the Dharma; not recollecting anything about all dharmas is called noble silence. Speaking based on the Four Right Exertions (Cattāro Sammappadhānā) is called expounding the Dharma; considering all dharmas as equal, not clinging to equality, nor clinging to inequality, is called noble silence. Speaking based on the Four Bases of Power (Cattāro Iddhipādā) is called expounding the Dharma; if one does not arise (attachment to) body and mind, it is called noble silence. Speaking based on the Five Roots (Pañcaindriyāṇi) and Five Powers (Pañcabalāni) is called expounding the Dharma; if one does not believe based on others' words, and distinguishes dharmas for the sake of not taking or rejecting, abiding with one mind, understanding all dharmas in the absence of thoughts, and with constant and stable nature, cutting off all playful discussions with wisdom, it is called noble silence. Speaking based on the Seven Factors of Enlightenment (Satta Bojjhaṅgā) is called expounding the Dharma; if one constantly practices the mind of relinquishment (upekkhā), without discrimination, without increase or decrease, it is called noble silence. Speaking based on the Eightfold Noble Path (Aṭṭhaṅgiko Maggo) is called expounding the Dharma; if one knows that the appearance of expounding the Dharma is like the simile of a raft, not relying on the Dharma, nor relying on non-Dharma, it is called noble silence.』

『Good man! If one can explain and expound these Thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma), it is called expounding the Dharma; if one personally realizes these dharmas, and does not see the Dharma apart from the body, nor see the body apart from the Dharma, in this contemplation, one does not see two characteristics, nor does one see non-dual characteristics, like this, knowing and seeing directly, yet also seeing nothing, it is called noble silence.』

『Furthermore, good man! If one does not falsely think of 『I』, does not falsely think of 『other』, and does not falsely think of the Dharma while speaking, it is called expounding the Dharma; if one reaches the state of unspeakability, is able to detach from all speech and sound, attains the immovable place, and enters freedom from characteristics (lakṣaṇa).』

心，名聖默然。又，善男子！若知一切眾生諸根利鈍而教誨之，名為說法；常入于定心不散亂，名聖默然。」

等行言：「如我解文殊師利所說義，一切聲聞、辟支佛無有說法，亦無聖默然。所以者何？不能了知一切眾生諸根利鈍，亦復不能常在於定。文殊師利！若有真實問：『何等是世間說法者？何等是世間聖默然者？』則當爲說諸佛是也。所以者何？諸佛善能分別一切眾生諸根利鈍，亦常在定。」

佛告文殊師利：「如是，如是！如等行所說，唯諸佛、如來有此二法。」

爾時須菩提白佛言：「世尊！我親從佛聞：『汝等集會當行二事，若說法、若聖默然。』世尊！若聲聞不能行者，云何如來敕諸比丘行此二事？」

佛告須菩提：「于汝意云何？若聲聞不從他聞，能說法、能聖默然不？」

須菩提言：「不也。」

「須菩提！是故當知一切聲聞、辟支佛無有說法、無聖默然。」

爾時文殊師利謂須菩提言：「長老須菩提！如來了知眾生八萬四千行。汝於此中有智慧，能隨其所應為說法不？」

答言：「不也！」

「今須菩提能入觀一切眾生心三昧、住是三昧，通達一切眾生心、心所行，自心、他心無所妨礙不？」

答言：「不也！」

「須

【現代漢語翻譯】 現代漢語譯本： 『心』，名為『聖默然』。還有，善男子！如果能瞭解一切眾生諸根的利鈍而教誨他們，這叫做『說法』；常常安住在禪定中，心不散亂，這叫做『聖默然』。

等行說：『依我理解文殊師利（Manjushri，菩薩名）所說的意義，一切聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，不依他人教導而獨自證悟的修行者）都沒有說法，也沒有聖默然。為什麼呢？因為他們不能瞭解一切眾生諸根的利鈍，也不能常常安住在禪定中。文殊師利！如果有人真實地問：『什麼是世間的說法者？什麼是世間的聖默然者？』那麼應當為他們說諸佛才是。為什麼呢？諸佛善於分辨一切眾生諸根的利鈍，也常常安住在禪定中。』

佛告訴文殊師利：『是這樣，是這樣！正如等行所說，只有諸佛、如來（Tathagata，佛的稱號之一）才有這兩種法。』

這時，須菩提（Subhuti，佛陀的弟子）對佛說：『世尊！我親自從佛那裡聽到：『你們應當奉行兩件事，要麼說法，要麼聖默然。』世尊！如果聲聞不能奉行，如來怎麼命令比丘（Bhiksu，出家修行的男性）奉行這兩件事呢？』

佛告訴須菩提：『你的意思如何？如果聲聞不從他人那裡聽聞，能說法、能聖默然嗎？』

須菩提說：『不能。』

『須菩提！所以應當知道一切聲聞、辟支佛沒有說法，沒有聖默然。』

這時，文殊師利對須菩提說：『長老須菩提！如來了解眾生八萬四千種根性。你在這其中有智慧，能根據眾生根性為他們說法嗎？』

須菩提回答說：『不能！』

『現在須菩提能進入觀一切眾生心三昧（Samadhi，禪定），安住在這種三昧中，通達一切眾生的心和心所行，對於自己的心和他人的心沒有妨礙嗎？』

須菩提回答說：『不能！』

『須菩提！』

【English Translation】 English version: 『Mind』 is called 『Noble Silence』. Furthermore, good son! If one knows the sharpness and dullness of all beings' faculties and teaches them accordingly, this is called 『expounding the Dharma』; constantly entering into samadhi (Samadhi, meditative state) with an unscattered mind is called 『Noble Silence.』

Equal Conduct said, 『According to my understanding of the meaning of what Manjushri (Manjushri, a Bodhisattva) said, all Sravakas (Sravaka, a disciple who learns by hearing the teachings) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment on their own) have neither expounding the Dharma nor Noble Silence. Why? Because they cannot understand the sharpness and dullness of all beings' faculties, nor can they constantly abide in samadhi. Manjushri! If someone truthfully asks, 『Who are the expounders of the Dharma in the world? Who are those who practice Noble Silence in the world?』 then one should say that the Buddhas are. Why? Because the Buddhas are skilled at discerning the sharpness and dullness of all beings' faculties, and they constantly abide in samadhi.』

The Buddha said to Manjushri, 『So it is, so it is! As Equal Conduct has said, only the Buddhas, the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), possess these two qualities.』

At that time, Subhuti (Subhuti, one of the Buddha's disciples) said to the Buddha, 『World Honored One! I have personally heard from the Buddha, 『You should practice two things: either expounding the Dharma or Noble Silence.』 World Honored One! If the Sravakas cannot practice these, how can the Tathagata command the Bhiksus (Bhiksu, a Buddhist monk) to practice these two things?』

The Buddha said to Subhuti, 『What do you think? If the Sravakas do not hear from others, can they expound the Dharma or practice Noble Silence?』

Subhuti said, 『No, they cannot.』

『Subhuti! Therefore, you should know that all Sravakas and Pratyekabuddhas have neither expounding the Dharma nor Noble Silence.』

At that time, Manjushri said to Subhuti, 『Elder Subhuti! The Tathagata knows the eighty-four thousand dispositions of beings. Among these, do you have the wisdom to expound the Dharma according to their needs?』

Subhuti replied, 『No, I do not!』

『Now, can Subhuti enter the samadhi of observing the minds of all beings, abide in this samadhi, and understand the thoughts and mental activities of all beings, without any hindrance to your own mind or the minds of others?』

Subhuti replied, 『No, I cannot!』

『Subhuti!』

菩提！如來於眾生八萬四千行，隨其所應為說法藥。又常住定平等相中心不動搖，而通達一切眾生心心所行。須菩提！是故當知，一切聲聞、辟支佛不及此事。須菩提！或有眾生多淫慾者，以觀凈得解脫，不以不凈——唯佛能知。或有眾生多瞋恚者，以觀過得解脫，不以慈心——唯佛能知。或有眾生多愚癡者，以不共語得解脫，不以說法——唯佛能知。或有眾生等分行者，不以觀凈、不以不凈、不以觀過、不以慈心、不以不共語、不以說法得解脫者，隨其根性以諸法平等而為說法使得解脫——唯佛能知。是故如來於諸說法人中為最第一，禪定人中亦最第一。」

爾時須菩提問文殊師利：「若聲聞、辟支佛不能如是說法，不能如是聖默然者，諸菩薩有成就如是功德，能說法、能聖默然不？」

答言：「唯佛當知！」

於是佛告須菩提：「有三昧名入一切語言心不散亂，若菩薩成就此三昧皆得是功德。」

爾時文殊師利謂等行菩薩：「善男子！為眾生八萬四千行故，說八萬四千法藏，名為說法；常在一切滅受、想、行定中，名聖默然。善男子！我若一劫、若減一劫能說是義，是名說法相、是聖默然相，猶不能盡。」

於是佛告等行菩薩：「善男子！乃往過去無量無邊不可思議阿僧祇劫，時

【現代漢語翻譯】 現代漢語譯本 佛陀（菩提！如來）對眾生的八萬四千種行為，根據他們各自的情況宣說相應的法藥。而且，佛陀常住在禪定和平等的狀態中，內心不動搖，卻能通達一切眾生的心念和行為。須菩提（Subhuti）！因此你應該知道，一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）都無法做到這一點。須菩提！有些眾生淫慾心重，通過觀想清凈之法而得到解脫，而不是通過觀想不凈之法——只有佛陀才能知道。有些眾生嗔恨心重，通過觀察過失而得到解脫，而不是通過慈悲心——只有佛陀才能知道。有些眾生愚癡心重，通過不與人交談而得到解脫，而不是通過說法——只有佛陀才能知道。有些眾生各種習性比較平均，不通過觀想清凈、不通過觀想不凈、不通過觀察過失、不通過慈悲心、不通過不與人交談、不通過說法而得到解脫，佛陀會根據他們的根性，用諸法平等的道理為他們說法，使他們得到解脫——只有佛陀才能知道。因此，如來在所有說法的人中是最第一的，在禪定的人中也是最第一的。' '這時，須菩提問文殊師利（Manjusri）菩薩：『如果聲聞、辟支佛不能像這樣說法，不能像這樣聖潔地沉默，那麼諸位菩薩是否能成就這樣的功德，既能說法，又能聖潔地沉默呢？』 文殊師利菩薩回答說：『只有佛陀才能知道！』 於是，佛陀告訴須菩提：『有一種三昧（Samadhi，禪定）名為「入一切語言心不散亂」，如果菩薩成就了這種三昧，就能得到這些功德。』 這時，文殊師利菩薩對等行菩薩說：『善男子！爲了眾生的八萬四千種行為，宣說八萬四千法藏，這叫做說法；常住在一切滅受、想、行定中，這叫做聖潔的沉默。善男子！我即使用一劫（kalpa，極長的時間單位），或者減少一劫的時間，來說明這個道理，這叫做說法的相狀，這叫做聖潔沉默的相狀，也無法完全說完。』 於是，佛陀告訴等行菩薩：『善男子！在過去無量無邊不可思議阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）以前，那時……』

【English Translation】 English version Bodhi! The Tathagata (如來) offers Dharma remedies appropriate to the eighty-four thousand conducts of sentient beings. Moreover, He constantly abides in a state of meditative equipoise and equality, His mind unshaken, yet He understands the thoughts and actions of all sentient beings. Subhuti (須菩提)! Therefore, you should know that all Sravakas (聲聞, disciples who learn by hearing the teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas who attain enlightenment on their own) are incapable of this. Subhuti! Some beings are strongly driven by lust, and they attain liberation by contemplating purity, not by contemplating impurity—only the Buddha knows this. Some beings are strongly driven by anger, and they attain liberation by observing faults, not by cultivating loving-kindness—only the Buddha knows this. Some beings are strongly driven by ignorance, and they attain liberation by avoiding speech, not by teaching the Dharma—only the Buddha knows this. Some beings have balanced tendencies, and they do not attain liberation by contemplating purity, impurity, faults, loving-kindness, avoiding speech, or teaching the Dharma. The Tathagata, according to their dispositions, teaches them the equality of all dharmas, enabling them to attain liberation—only the Buddha knows this. Therefore, the Tathagata is the foremost among all Dharma teachers, and also the foremost among those who practice meditation.' 'At that time, Subhuti asked Manjusri (文殊師利): 'If Sravakas and Pratyekabuddhas cannot teach the Dharma in this way, nor maintain such noble silence, do Bodhisattvas achieve such merits, being able to both teach the Dharma and maintain noble silence?' Manjusri replied: 'Only the Buddha knows!' Then, the Buddha told Subhuti: 'There is a Samadhi (三昧, meditative state) called 'Entering All Languages Without Mental Distraction.' If a Bodhisattva achieves this Samadhi, they will attain these merits.' At that time, Manjusri said to the Bodhisattvas of Equal Conduct: 'Good men! For the sake of the eighty-four thousand conducts of sentient beings, the eighty-four thousand Dharma treasures are taught, and this is called teaching the Dharma. Constantly abiding in the cessation of perception, feeling, thought, and volition, this is called noble silence. Good men! Even if I were to spend a kalpa (劫, eon), or less than a kalpa, explaining this meaning, this is called the aspect of teaching the Dharma, and this is called the aspect of noble silence, yet I would not be able to exhaust it.' Then, the Buddha told the Bodhisattvas of Equal Conduct: 'Good men! In the immeasurable, boundless, inconceivable asaṃkhya-kalpas (阿僧祇劫, countless eons) of the past, at that time...'

世有佛號曰普光，劫曰名聞，國名喜見。彼國嚴凈豐樂安隱、天人熾盛，其地皆以眾寶莊嚴，柔軟細滑，生寶蓮花，一切香樹充滿其中，常出妙香。善男子！喜見國土有四百億四天下，一一天下縱廣八萬四千由旬。其中諸城縱廣一由旬，皆以眾寶校飾。一一城者，有一萬五千聚落村邑而圍繞之。一一聚落、村邑無量百千人眾充滿其中。彼時人民所見色像心皆喜悅，無可憎惡，亦悉皆得唸佛三昧，是以國土名曰喜見。若他方世界諸來菩薩皆得快樂，余國不爾。善男子！其普光佛以三乘法為弟子說，亦多樂說如是法音：『汝等比丘當行二事：若說法、若聖默然。』

「善男子！爾時上方醫王佛土有二菩薩：一名無盡意，二名益意，來詣普光佛所。頭面禮足，右繞三匝，恭敬合掌，卻住一面。時普光佛為二菩薩廣說凈明三昧：『所以名曰凈明三昧者，若菩薩入是三昧，即得解脫一切諸相及煩惱著，亦於一切佛法得凈光明，是故名為凈明三昧。又前際一切法凈、后際一切法凈、現在一切法凈，是三世畢竟凈，無能令不凈，性常凈故，是以說一切諸法性常清凈。何謂諸法性凈？謂一切法空相，離有所得故；一切法無相相，離憶想分別故；一切法無作相，不取不捨、無求無愿，畢竟離自性故，是名性常清凈。以是常凈相，知

【現代漢語翻譯】 現代漢語譯本 世間有一尊佛，名號是普光（Puguang），所處的劫名為名聞（Mingwen），國名叫喜見（Xijian）。那個佛國莊嚴清凈，豐饒安樂，天人和合興盛，土地都用各種珍寶裝飾，柔軟細滑，生長著寶蓮花，各種香樹充滿其間，常散發出美妙的香氣。善男子！喜見國土有四百億個四天下（sitianxia，佛教宇宙觀中的一個世界），每一個天下縱橫廣闊八萬四千由旬（youxun，古印度長度單位）。其中的各個城市縱橫一由旬，都用各種珍寶裝飾。每一座城市，都有一萬五千個聚落村莊圍繞著它。每一個聚落、村莊都充滿著無數百千的人眾。那時的人民所見到的色相都心生喜悅，沒有令人憎惡的，而且都能夠得到唸佛三昧（nianfo sanmei，通過唸佛而達到的一種禪定狀態），因此這個國土名叫喜見。如果其他世界的菩薩來到這裡，都會感到快樂，其他國土則不是這樣。善男子！那尊普光佛用三乘法（sanshengfa，聲聞乘、緣覺乘、菩薩乘）為弟子說法，也喜歡宣說這樣的法音：『你們這些比丘（biqiu，佛教出家男子）應當奉行兩件事：要麼說法，要麼保持聖潔的沉默。』

『善男子！那時上方醫王佛（Yiwangfo）的國土有兩位菩薩：一位名叫無盡意（Wujinyi），一位名叫益意（Yiyi），他們來到普光佛的住所。用頭面禮拜佛足，右繞佛三圈，恭敬地合掌，退到一旁站立。當時普光佛為這兩位菩薩廣泛地宣說凈明三昧（jingming sanmei）：『之所以稱作凈明三昧，是因為如果菩薩進入這種三昧，就能解脫一切諸相以及煩惱執著，也能在一切佛法中得到清凈光明，所以稱作凈明三昧。而且前際一切法清凈、后際一切法清凈、現在一切法清凈，這三世畢竟清凈，沒有什麼能夠使它不清凈，因為它的本性常常是清凈的，因此說一切諸法的本性常常是清凈的。什麼叫做諸法的本性清凈呢？就是說一切法都是空相（kongxiang，佛教術語，指一切事物沒有實體），遠離有所得的觀念；一切法都是無相相（wuxiangxiang，佛教術語，指沒有可以執著的表象），遠離憶想分別；一切法都是無作相（wuzuoxiang，佛教術語，指沒有造作），不取不捨，無求無愿，畢竟遠離自性，這就叫做本性常常清凈。憑藉這種常凈相，知道

【English Translation】 English version There was a Buddha named Puguang (Universal Light), the kalpa (aeon) was named Mingwen (Renowned), and the country was named Xijian (Joyful Vision). That Buddha-land was solemn, pure, abundant, peaceful, and secure, with flourishing gods and humans. Its ground was adorned with various treasures, soft and smooth, growing precious lotus flowers, and filled with fragrant trees that constantly emitted wonderful scents. Good man! The land of Xijian had four hundred billion four-continents (sitianxia, a world system in Buddhist cosmology), each four-continent being eighty-four thousand yojanas (youxun, an ancient Indian unit of distance) in length and breadth. The cities within them were one yojana in length and breadth, all adorned with various treasures. Each city was surrounded by fifteen thousand settlements and villages. Each settlement and village was filled with countless hundreds of thousands of people. At that time, the people's minds were filled with joy at the sights they saw, with nothing repulsive, and they all attained the Samadhi (sanmei, a state of meditative consciousness) of Buddha Recitation, hence the country was named Xijian. If bodhisattvas from other worlds came there, they would all find happiness, unlike in other countries. Good man! That Puguang Buddha taught his disciples using the Three Vehicles (sanshengfa, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and also delighted in speaking such Dharma sounds: 'You monks (biqiu, Buddhist monks) should practice two things: either teach the Dharma or maintain noble silence.'

'Good man! At that time, from the land of the Medicine King Buddha (Yiwangfo) in the upper direction, two bodhisattvas came to the place of Puguang Buddha: one named Wujinyi (Inexhaustible Intent), and the other named Yiyi (Beneficial Intent). They bowed their heads to the Buddha's feet, circumambulated him three times to the right, respectfully joined their palms, and stood to one side. Then, Puguang Buddha extensively explained the Samadhi of Pure Brightness (jingming sanmei) to the two bodhisattvas: 'The reason it is called the Samadhi of Pure Brightness is that if a bodhisattva enters this samadhi, he will be liberated from all phenomena and afflictions, and will also attain pure light in all Buddha-dharmas, hence it is called the Samadhi of Pure Brightness. Moreover, all dharmas of the past are pure, all dharmas of the future are pure, and all dharmas of the present are pure. These three times are ultimately pure, and nothing can make them impure, because their nature is always pure. Therefore, it is said that the nature of all dharmas is always pure. What is meant by the purity of the nature of all dharmas? It means that all dharmas are of the nature of emptiness (kongxiang, the characteristic of emptiness), being free from any sense of attainment; all dharmas are of the nature of no-characteristics (wuxiangxiang, the characteristic of no-appearance), being free from recollection and discrimination; all dharmas are of the nature of non-action (wuzuoxiang, the characteristic of non-doing), not grasping or rejecting, without seeking or desiring, ultimately free from self-nature. This is called the nature being always pure. With this constant purity, knowing

生死性即是涅槃，涅槃性即是一切法性，是故說心性常清凈。善男子！譬如虛空，若受垢污無有是處；心性亦如是，若有垢污無有是處。又如虛空，雖為煙塵、雲霧覆翳，不明不凈，而不能染污虛空之性；設染污者，不可復凈，以虛空實不染污故，還見清凈。凡夫心亦如是，雖邪憶念起諸煩惱，然其心相不可垢污；設垢污者，不可復凈，以心相實不垢污，性常明凈。是故心得解脫。善男子！是名入凈明三昧門。』彼二菩薩聞是三昧，于諸法中得不可思議法光明。

「爾時無盡意菩薩白普光佛言：『世尊！我等已聞入凈明三昧門。當以何行，行此法門？』佛告無盡意：『善男子！汝等當行二行：若說法、若聖默然。』時二菩薩從佛受教，頭面禮佛足，繞三匝而出，趣一園林，自以神力化作寶樓于中修行。

「時有梵天，名曰妙光，與七萬二千梵俱，來至其所，頭面禮足，問二菩薩：『善男子！普光如來說言：「汝等比丘集會當行二事：若說法、若聖默然。」善男子！何謂說法？何謂聖默然？』二菩薩言：『汝今善聽，我當少說，唯有如來乃通達耳！』於是二菩薩以二句義為諸梵眾廣分別說。時七萬二千梵皆得無生法忍，妙光梵天得普光明三昧。

「是二菩薩於七萬六千歲以無礙辯力答其所問，不懈不

【現代漢語翻譯】 現代漢語譯本：生死之性即是涅槃（Nirvana，寂滅），涅槃之性即是一切法（Dharma，宇宙法則）的本性，因此說心性常是清凈的。善男子！譬如虛空，如果能被垢污所染，那是絕不可能的；心性也是如此，如果能被垢污所染，那也是絕不可能的。又如虛空，即使被煙塵、雲霧遮蔽，顯得不明亮不乾淨，但也不能染污虛空的本性；如果能被染污，就無法恢復清凈了，因為虛空實際上沒有被染污，所以最終還是會顯現清凈。凡夫的心也是如此，即使邪惡的念頭生起各種煩惱，但心的本相是不能被垢污染的；如果能被垢污染，就無法恢復清凈了，因為心的本相實際上沒有被垢污染，其本性常是明亮清凈的。因此，心才能獲得解脫。善男子！這叫做進入凈明三昧（Samadhi，禪定）之門。』那兩位菩薩聽聞這個三昧后，在一切法中獲得了不可思議的法光明。 『這時，無盡意菩薩問普光佛說：『世尊！我們已經聽聞了進入凈明三昧之門。應當以什麼樣的行為，來修行這個法門呢？』佛告訴無盡意：『善男子！你們應當修行兩種行為：一是說法（Dharma talk，講經說法），二是聖默然（Noble silence，聖者的沉默）。』當時，兩位菩薩接受了佛的教誨，頭面頂禮佛足，繞佛三圈后離開，前往一處園林，用自己的神通力化作一座寶樓，在其中修行。 『這時，有一位梵天（Brahma，色界天主）名叫妙光，與七萬二千位梵天一同來到他們所在之處，頭面頂禮他們的雙足，問兩位菩薩：『善男子！普光如來說：「你們這些比丘（Bhikkhu，出家男子）應當修行兩件事：一是說法，二是聖默然。」善男子！什麼是說法？什麼是聖默然？』兩位菩薩說：『你們現在仔細聽好，我將簡略地說一說，只有如來（Tathagata，佛的稱號）才能完全通達！』於是，兩位菩薩用兩句義理為各位梵天大眾廣泛地分別解說。當時，七萬二千位梵天都獲得了無生法忍（Anutpattika-dharma-kshanti，對不生不滅之法的證悟），妙光梵天獲得了普光明三昧。 『這兩位菩薩在七萬六千年的時間裡，用無礙的辯才回答他們所提出的問題，從不懈怠。

【English Translation】 English version: The nature of birth and death is Nirvana (extinction), and the nature of Nirvana is the nature of all Dharmas (universal laws). Therefore, it is said that the nature of the mind is always pure. Good man! It's like empty space; it's impossible for it to be stained by dirt. The nature of the mind is also like this; it's impossible for it to be stained by dirt. Furthermore, like empty space, even if it is covered by smoke, dust, clouds, and fog, appearing unclear and impure, it cannot defile the nature of empty space. If it could be defiled, it could not be restored to purity, because empty space is not actually defiled, so it will eventually appear pure again. The mind of an ordinary person is also like this; even if evil thoughts arise and cause various afflictions, the true nature of the mind cannot be defiled. If it could be defiled, it could not be restored to purity, because the true nature of the mind is not actually defiled, and its nature is always bright and pure. Therefore, the mind can attain liberation. Good man! This is called entering the gate of Pure Bright Samadhi (meditative absorption).』 After hearing this Samadhi, those two Bodhisattvas obtained inconceivable light of Dharma in all Dharmas. 『At that time, Bodhisattva Inexhaustible Intent asked Buddha Universal Light, 『World Honored One! We have already heard the gate of entering Pure Bright Samadhi. What kind of practice should we undertake to cultivate this Dharma gate?』 The Buddha told Inexhaustible Intent, 『Good men! You should practice two practices: speaking the Dharma (Dharma talk) and noble silence (Noble silence).』 At that time, the two Bodhisattvas received the Buddha's teachings, bowed their heads and paid homage to the Buddha's feet, circumambulated the Buddha three times, and then left, heading to a garden where they used their supernatural powers to transform a jeweled pavilion in which to cultivate. 『At that time, a Brahma (deity of the Form Realm) named Wonderful Light, along with seventy-two thousand Brahmas, came to their location, bowed their heads and paid homage to their feet, and asked the two Bodhisattvas, 『Good men! Buddha Universal Light said, 「You Bhikkhus (ordained monks) should practice two things: speaking the Dharma and noble silence.」 Good men! What is speaking the Dharma? What is noble silence?』 The two Bodhisattvas said, 『Listen carefully now, I will speak briefly; only the Tathagata (title of the Buddha) can fully understand!』 Thereupon, the two Bodhisattvas extensively and separately explained the meaning of these two phrases to the assembly of Brahmas. At that time, seventy-two thousand Brahmas all attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and Brahma Wonderful Light attained Universal Bright Samadhi. 『For seventy-six thousand years, these two Bodhisattvas answered their questions with unimpeded eloquence, without ever tiring.』

息分別二句，互相問答而不窮盡。於是普光佛在虛空中作如是言：『善男子！勿于文字言說而起諍訟！凡諸言說，皆空、如響，如所問，答亦如是。汝等二人皆得無礙辯才及無盡陀羅尼，若於一劫、若百劫，說此二句辯不可盡。善男子！佛法是寂滅相第一之義，此中無有文字，不可得說；諸所言說皆無義利。是故汝等當隨此義，勿隨文字。』是二菩薩聞佛教已，默然而止。」

佛告等行：「以是當知，菩薩若以辯才說法，于百千萬劫若過百千萬劫不可窮盡。」又告等行：「于意云何，彼二菩薩豈異人乎？勿造斯觀！無盡意者今文殊師利是，益意菩薩者今汝身是，妙光梵天者今思益梵天是。」

仂行品第九(丹無此品，幅末爾時文殊師利下，為得聖道品第十六（夾註幅末當今本紙左十九行）)

爾時等行菩薩白佛言：「未曾有也。世尊！諸佛菩提為大饒益。如所說行精進眾生。世尊！其懈怠不能如說行者，雖值百千萬佛無能為也，當知從勤精進得出菩提。」

◎爾時文殊師利謂等行菩薩：「善男子！汝知菩薩云何行，名勤精進？」

答言：「若菩薩能得聖道，名勤精進。」

又問：「云何行能得聖道？」

答曰：「若於諸法無所分別，如是行者能得聖道。」

又問：

【現代漢語翻譯】 現代漢語譯本：息和分別這兩句，互相問答而沒有窮盡。於是普光佛（Puguang Fo，佛名）在虛空中這樣說：『善男子！不要因為文字言說而引起爭論！所有的言說，都是空虛的，像回聲一樣，就像你們所問的，答案也是如此。你們二人皆已獲得無礙辯才和無盡陀羅尼（Wujin Tuoluoni，一種咒語），即使在一劫（jie，時間單位）或百劫的時間裡，說這兩句話也辯論不完。善男子！佛法是寂滅相第一的真義，這裡面沒有文字，無法用言語表達；所有用言語表達的都沒有實際意義。所以你們應當遵循這個真義，不要執著于文字。』這兩位菩薩聽了佛的教誨后，都沉默不語了。」, 佛告訴等行菩薩（Dengxing Pusa）：「由此應當知道，菩薩如果用辯才說法，即使經過百千萬劫甚至超過百千萬劫的時間也無法窮盡。」又告訴等行菩薩：「你認為怎麼樣，那兩位菩薩難道是別人嗎？不要這樣認為！無盡意菩薩（Wujinyi Pusa）就是現在的文殊師利菩薩（Wenshushili Pusa），益意菩薩（Yiyi Pusa）就是現在的你，妙光梵天（Miaoguang Fantian）就是現在的思益梵天（Siyi Fantian）。」 仂行品第九（這一品在丹本中沒有，在書卷末尾『爾時文殊師利』下，是得聖道品第十六） 這時，等行菩薩對佛說：「真是前所未有啊。世尊！諸佛的菩提（Puti，覺悟）是最大的利益。就像您所說的，要實行精進。世尊！那些懈怠不能按照您所說的去實行的人，即使遇到百千萬佛也沒有用，應當知道從勤奮精進中才能得到菩提。」 這時，文殊師利菩薩對等行菩薩說：「善男子！你知道菩薩怎樣修行，才叫做勤奮精進嗎？」 等行菩薩回答說：「如果菩薩能夠證得聖道，就叫做勤奮精進。」 文殊師利菩薩又問：「怎樣修行才能證得聖道？」 等行菩薩回答說：「如果對於諸法沒有分別心，這樣修行就能證得聖道。」 文殊師利菩薩又問：

【English Translation】 English version: The two phrases 'cessation' and 'distinction' were used in endless mutual questioning and answering. Then, Puguang Buddha (Puguang Fo, name of a Buddha) spoke from the void, saying: 'Good men! Do not engage in disputes over words and speech! All speech is empty, like an echo. As you have asked, so is the answer. Both of you have attained unobstructed eloquence and the inexhaustible Dharani (Wujin Tuoluoni, a type of mantra). Even if you were to speak these two phrases for one kalpa (jie, a unit of time) or hundreds of kalpas, you would not exhaust their meaning. Good men! The Dharma of the Buddhas is the supreme meaning of quiescent extinction, in which there are no words and nothing can be spoken; all that is spoken is without benefit or meaning. Therefore, you should follow this meaning and not cling to the words.' The two Bodhisattvas, having heard the Buddha's teaching, became silent. The Buddha told Dengxing Bodhisattva (Dengxing Pusa): 'From this, you should know that if a Bodhisattva uses eloquence to expound the Dharma, it cannot be exhausted even after hundreds of thousands of kalpas, or even more than hundreds of thousands of kalpas.' He further told Dengxing Bodhisattva: 'What do you think? Are those two Bodhisattvas different people? Do not hold such a view! Wujinyi Bodhisattva (Wujinyi Pusa) is now Manjushri Bodhisattva (Wenshushili Pusa), Yiyi Bodhisattva (Yiyi Pusa) is now you, and Miaoguang Brahma (Miaoguang Fantian) is now Siyi Brahma (Siyi Fantian).' Chapter 9: Diligent Practice (This chapter is not in the Dan version. At the end of the scroll, after 'At that time, Manjushri,' is Chapter 16: Attaining the Holy Path) At that time, Dengxing Bodhisattva said to the Buddha: 'This is unprecedented. World Honored One! The Bodhi (Puti, enlightenment) of all Buddhas is the greatest benefit. As you have said, one should practice diligently. World Honored One! Those who are lazy and cannot practice as you have said, even if they encounter hundreds of thousands of Buddhas, it will be of no use. One should know that Bodhi is attained through diligent effort.' At that time, Manjushri Bodhisattva said to Dengxing Bodhisattva: 'Good man! Do you know what practice of a Bodhisattva is called diligent effort?' Dengxing Bodhisattva replied: 'If a Bodhisattva can attain the Holy Path, it is called diligent effort.' Manjushri Bodhisattva then asked: 'What practice leads to the attainment of the Holy Path?' Dengxing Bodhisattva replied: 'If one has no discrimination towards all dharmas, such practice leads to the attainment of the Holy Path.' Manjushri Bodhisattva then asked:

「云何名得聖道已？」

答曰：「若行者于平等中見諸法平等，是名得聖道已。」

又問：「平等可得見耶？」

答言：「不也。所以者何？若平等可見則非平等。」

思益梵天謂文殊師利：「若行者于平等中不見諸法，是名得聖道已。」

文殊師利言：「何故不見？」

思益言：「離二相故不見，不見即是正見。」

又問：「誰能正見世間？」

答言：「不壞世間相者。」

又問：「云何為不壞世間相？」

答言：「色、如無別無異，受想行識、如無別無異。若行者見五陰平等如相，是名正見世間。」

又問：「何等是世間相？」

答言：「滅盡是世間相。」

又問：「滅盡相復可盡耶？」

答言：「滅盡相者不可盡也。」

又問：「何故說言：『世間是滅盡相』？」

答言：「世間畢竟盡相，是相不可盡。所以者何？已盡者，不復盡也。」

又問：「佛不說一切有為法是盡相耶？」

答言：「世間是盡相，終不可盡。是故，佛說一切有為法是盡相。」

又問：「何故數名有為法？」

答言：「以盡相故，名有為法。」

又問：「有為法者為住何所？」

答言：「無為

【現代漢語翻譯】 現代漢語譯本 問：『什麼叫做已經證得聖道？』 答：『如果修行者在平等之中見到諸法平等，這就叫做已經證得聖道。』 又問：『平等可以被看見嗎？』 答：『不能。為什麼呢？如果平等可以被看見，那就不是真正的平等了。』 思益梵天（Vimalakirti Brahma）對文殊師利（Manjushri）說：『如果修行者在平等之中沒有見到諸法，這才是叫做已經證得聖道。』 文殊師利（Manjushri）問：『為什麼不見？』 思益（Vimalakirti）說：『因為遠離了二相的分別，所以不見。不見就是真正的見。』 又問：『誰能夠正確地看待世間？』 答：『不破壞世間相的人。』 又問：『什麼是不破壞世間相？』 答：『色、如（tathata，真如）之間沒有差別也沒有不同，受、想、行、識、如（tathata，真如）之間沒有差別也沒有不同。如果修行者見到五陰平等如同真如之相，這就叫做正確地看待世間。』 又問：『什麼是世間相？』 答：『滅盡是世間相。』 又問：『滅盡之相還可以被滅盡嗎？』 答：『滅盡之相是不可滅盡的。』 又問：『為什麼說「世間是滅盡相」？』 答：『世間是畢竟滅盡之相，這個相是不可滅盡的。為什麼呢？已經滅盡的，就不會再次滅盡了。』 又問：『佛不是說一切有為法都是滅盡相嗎？』 答：『世間是滅盡相，但終究不可滅盡。因此，佛說一切有為法是滅盡相。』 又問：『為什麼稱作有為法？』 答：『因為是滅盡相的緣故，所以稱作有為法。』 又問：『有為法存在於何處？』 答：『無為。』

【English Translation】 English version Question: 'What is meant by having attained the Holy Path?' Answer: 'If a practitioner sees all dharmas as equal within equality, this is called having attained the Holy Path.' Again asked: 'Can equality be seen?' Answer: 'No. Why? If equality could be seen, then it would not be equality.' Vimalakirti Brahma said to Manjushri: 'If a practitioner does not see all dharmas within equality, this is called having attained the Holy Path.' Manjushri said: 'Why not see?' Vimalakirti said: 'Because of being apart from the two aspects, one does not see. Not seeing is precisely right seeing.' Again asked: 'Who can rightly see the world?' Answer: 'One who does not destroy the aspect of the world.' Again asked: 'What is not destroying the aspect of the world?' Answer: 'Form and Suchness (tathata) are neither different nor distinct; sensation, perception, volition, and consciousness and Suchness (tathata) are neither different nor distinct. If a practitioner sees the five skandhas as equal to the aspect of Suchness, this is called rightly seeing the world.' Again asked: 'What is the aspect of the world?' Answer: 'Cessation is the aspect of the world.' Again asked: 'Can the aspect of cessation be exhausted?' Answer: 'The aspect of cessation cannot be exhausted.' Again asked: 'Why is it said: 'The world is the aspect of cessation'?' Answer: 'The world is ultimately the aspect of cessation, and this aspect cannot be exhausted. Why? That which has already been exhausted will not be exhausted again.' Again asked: 'Did the Buddha not say that all conditioned dharmas are the aspect of cessation?' Answer: 'The world is the aspect of cessation, but it can never be exhausted. Therefore, the Buddha said that all conditioned dharmas are the aspect of cessation.' Again asked: 'Why are they called conditioned dharmas?' Answer: 'Because of the aspect of cessation, they are called conditioned dharmas.' Again asked: 'Where do conditioned dharmas abide?' Answer: 'In the Unconditioned.'

性中住。」

又問：「有為法、無為法有何差別？」

答言：「有為法、無為法，文字言說有差別耳！所以者何？以文字言說，言是有為、是無為。若求有為、無為實相，則無差別，以實相無差別故。」

又問：「何等是諸法實相義？」

答言：「一切法平等無有差別，是諸法實相義。」

又問：「何等為義？」

答言：「以文字說，令人得解，故名為義。所以者何？實相義者，不如文字所說。諸佛雖以文字有所言說，而於實相無所增減。文殊師利！一切言說皆非言說，是故佛語名不可說，諸佛不可以言相說故。」

又問：「云何得說佛相？」

答言：「諸佛、如來不可以色身說相，不可以三十二相說相，不可以諸功德法說相。」

又問：「諸佛可離色身、三十二相、諸功德法而說相耶？」

答言：「不也！所以者何？色身如、三十二相如、諸功德法如；諸佛不即是如，亦不離如，如是可說佛相，不失如故。」

又問：「諸佛、世尊得何等故，號名為佛？」

答言：「諸佛、世尊通達諸法性相如故，說名如來、正遍知者。」

志大乘品第十(丹大乘行品第十七)

於是等行菩薩白佛言：「世尊！何謂菩薩發行大乘？」

【現代漢語翻譯】 現代漢語譯本 『性中住。』

又問：『有為法（saṃskṛta-dharma，指因緣和合而生的法）、無為法（asaṃskṛta-dharma，指不依賴因緣而存在的法）有何差別？』

答言：『有為法、無為法，文字言說有差別罷了！為什麼這麼說呢？因為文字言說，說這個是有為，那個是無為。如果尋求有為、無為的真實相狀，那就沒有差別，因為真實相狀沒有差別。』

又問：『什麼是諸法實相（dharma-lakṣaṇa，指一切事物真實不變的本質）的意義？』

答言：『一切法平等沒有差別，這就是諸法實相的意義。』

又問：『什麼是義？』

答言：『用文字來說，使人能夠理解，所以叫做義。為什麼這麼說呢？實相的意義，不如文字所說。諸佛雖然用文字有所言說，但對於實相併沒有增減。文殊師利（Mañjuśrī，智慧的象徵）！一切言說都不是真正的言說，所以佛語被稱為不可說，諸佛不可以用言語的表相來說明。』

又問：『怎樣才能說佛相？』

答言：『諸佛、如來（Tathāgata，佛的稱號之一）不可以用色身（rūpa-kāya，指佛的物質身體）來說明相，不可以用三十二相（dvātriṃśadvara-lakṣaṇa，指佛所具有的三十二種殊勝的身體特徵）來說明相，不可以用各種功德法（guṇa-dharma，指佛所具有的各種功德）來說明相。』

又問：『諸佛可以離開色身、三十二相、各種功德法來說明相嗎？』

答言：『不可以！為什麼這麼說呢？色身如（tathatā，指事物的真實如是的狀態）、三十二相如、各種功德法如；諸佛不即是如，也不離如，這樣可以說佛相，不失去如的本質。』

又問：『諸佛、世尊（Bhagavān，佛的尊稱）得到什麼，才被稱為佛？』

答言：『諸佛、世尊通達諸法性相如故，所以被稱為如來、正遍知（samyak-saṃbuddha，指對一切事物如實知見的佛陀）。』

志大乘品第十（丹本為大乘行品第十七）

於是等行菩薩（bodhisattva，指發願成佛的修行者）對佛說：『世尊！什麼是菩薩發起大乘（mahāyāna，佛教中追求普度眾生的一種流派）之心？』

【English Translation】 English version 『Dwelling in the nature.』

Again asked: 『What is the difference between conditioned dharmas (saṃskṛta-dharma, referring to phenomena arising from causes and conditions) and unconditioned dharmas (asaṃskṛta-dharma, referring to phenomena that do not depend on causes and conditions)?』

Answered: 『Conditioned dharmas and unconditioned dharmas, the difference lies only in verbal expression! Why is that? Because verbal expression says, 『This is conditioned, that is unconditioned.』 If one seeks the true nature of conditioned and unconditioned, then there is no difference, because the true nature has no difference.』

Again asked: 『What is the meaning of the true nature of all dharmas (dharma-lakṣaṇa, referring to the true and unchanging essence of all things)?』

Answered: 『All dharmas are equal and without difference; this is the meaning of the true nature of all dharmas.』

Again asked: 『What is meaning (artha)?』

Answered: 『Using words to make people understand, therefore it is called meaning. Why is that? The meaning of true nature is not as words describe. Although the Buddhas speak with words, they neither add to nor subtract from the true nature. Mañjuśrī (wisdom personified)! All speech is not true speech, therefore the Buddha's words are called unspeakable, because the Buddhas cannot be described by verbal appearances.』

Again asked: 『How can one speak of the Buddha's form?』

Answered: 『The Buddhas, the Tathāgatas (one of the titles of the Buddha), cannot be described by the physical body (rūpa-kāya, referring to the Buddha's material body), cannot be described by the thirty-two marks (dvātriṃśadvara-lakṣaṇa, referring to the thirty-two auspicious physical characteristics of the Buddha), cannot be described by the various meritorious dharmas (guṇa-dharma, referring to the various merits possessed by the Buddha).』

Again asked: 『Can the Buddhas be described apart from the physical body, the thirty-two marks, and the various meritorious dharmas?』

Answered: 『No! Why is that? The physical body is suchness (tathatā, referring to the true state of things as they are), the thirty-two marks are suchness, the various meritorious dharmas are suchness; the Buddhas are neither identical to suchness nor separate from suchness. In this way, the Buddha's form can be described without losing the essence of suchness.』

Again asked: 『What do the Buddhas, the World-Honored Ones (Bhagavān, an honorific title for the Buddha), attain that they are called Buddhas?』

Answered: 『The Buddhas, the World-Honored Ones, understand the nature and characteristics of all dharmas as suchness, therefore they are called Tathāgatas, Perfectly and Completely Enlightened Ones (samyak-saṃbuddha, referring to the Buddha who has true knowledge of all things).』

Chapter Ten on Aspiring to the Great Vehicle (Chapter Seventeen on the Practice of the Great Vehicle in the Dan version)

Then, a Bodhisattva (bodhisattva, referring to a practitioner who aspires to become a Buddha) who practices these conducts said to the Buddha: 『World-Honored One! What is meant by a Bodhisattva initiating the Great Vehicle (mahāyāna, a branch of Buddhism that seeks to liberate all beings)?』

爾時世尊以偈答言：

「菩薩不壞色，　　發行菩提心， 　知色即菩提，　　是名行菩提。 　如色菩提然，　　等入于如相， 　不壞諸法性，　　是名行菩提。 　不壞諸法性，　　則為菩提義， 　是菩提義中，　　亦無有菩提， 　正行第一義，　　是名行菩提。 　愚于陰界入，　　而欲求菩提， 　陰界入即是，　　離是無菩提， 　若有諸菩薩，　　于上中下法， 　不取亦不捨，　　是名行菩提。 　若法及非法，　　不分別為二， 　亦不得不二，　　是名行菩提。 　若二則有為，　　非二則無為， 　離是二邊者，　　是名行菩提。 　是人過凡夫，　　亦不入法位， 　未得果而聖，　　是世間福田， 　行於世間法，　　處中如蓮華， 　遵修最上道，　　是名行菩提。 　世間所行處，　　悉於是中行， 　世間所貪著，　　于中得解脫。 　菩薩無所畏，　　不沒生死淵， 　無憂無疲惓，　　而行菩提道。 　斯人能善知，　　法性真實相， 　是故不分別，　　是法是非法。 　行於佛道時，　　無法可舍離， 　亦無法可受，　　是名菩提相。 　一切法無相，　　猶若如虛空， 　終不作是念，　　是相是可相。 　善知世所行，　　遍知方便力， 　能充滿一切，　

【現代漢語翻譯】 現代漢語譯本：

爾時，世尊以偈語回答說：

『菩薩不執著於色（rūpa, 物質現象），發起追求覺悟的心（bodhicitta, 菩提心）， 了知色即是菩提（bodhi, 覺悟），這叫做行菩提（bodhicaryā, 菩提行）。 如同色與菩提一樣，平等地進入如如之相（tathatā, 真如）， 不破壞諸法的自性（dharmatā, 法性），這叫做行菩提。 不破壞諸法的自性，那就是菩提的意義， 在這菩提的意義中，也沒有一個實在的菩提存在， 真正地修行第一義諦（paramārtha, 第一義），這叫做行菩提。 愚昧的人執著于陰（skandha, 五蘊）、界（dhātu, 十八界）、入（āyatana, 十二入），卻想要尋求菩提， 陰、界、入即是菩提，離開它們就沒有菩提， 如果有菩薩，對於上、中、下等一切法， 不取著也不捨棄，這叫做行菩提。 對於法（dharma, 佛法）與非法（adharma, 非佛法），不分別它們為二， 也不得說它們不是二，這叫做行菩提。 若認為有二，則是有為法（saṃskṛta, 有為），認為非二，則是無為法（asaṃskṛta, 無為）， 離開這二邊（dvaya, 二邊）的，這叫做行菩提。 這樣的人超越了凡夫，也不入于聖者的果位， 雖然未得果位，卻已是聖者，是世間的福田（puṇyakṣetra, 福田）， 在世間法中修行，處於其中如同蓮花一般不染著， 遵循修習最上的道（mārga, 道），這叫做行菩提。 世間所行之處，都於這菩提中修行， 世間所貪著的事物，于這菩提中得到解脫。 菩薩無所畏懼，不沉沒于生死深淵， 沒有憂愁，沒有疲倦，而行於菩提道。 這樣的人能夠善於了知，法性真實的相狀， 因此不分別，這是法，這是非法。 在修行佛道的時候，沒有法可以舍離， 也沒有法可以接受，這就是菩提的相狀。 一切法沒有自相，猶如虛空一般， 始終不作這樣的念頭，這是相，那是可相。 善於了知世間所行之事，普遍了知方便之力（upāya, 方便）， 能夠充滿一切。』

【English Translation】 English version:

Then, the World-Honored One (Śākyamuni Buddha) answered in verse:

'A Bodhisattva does not destroy form (rūpa), but generates the mind of enlightenment (bodhicitta), Knowing that form is itself enlightenment (bodhi), this is called practicing Bodhi (bodhicaryā). Like form and enlightenment, equally entering into suchness (tathatā), Without destroying the nature of all dharmas (dharmatā), this is called practicing Bodhi. Without destroying the nature of all dharmas, that is the meaning of Bodhi, In this meaning of Bodhi, there is also no actual Bodhi, Truly practicing the supreme truth (paramārtha), this is called practicing Bodhi. Foolish ones cling to the aggregates (skandha), realms (dhātu), and entrances (āyatana), yet seek enlightenment, The aggregates, realms, and entrances are themselves enlightenment; apart from them, there is no enlightenment. If there are Bodhisattvas, regarding all dharmas, whether superior, middling, or inferior, They neither grasp nor abandon them; this is called practicing Bodhi. Regarding dharma and non-dharma (adharma), they do not distinguish them as two, Nor can it be said that they are not two; this is called practicing Bodhi. If there is duality (dvaya), there is conditioned existence (saṃskṛta); if there is non-duality, there is unconditioned existence (asaṃskṛta), To be apart from these two extremes, this is called practicing Bodhi. Such a person transcends ordinary beings, yet does not enter the stage of a saint, Though not yet having attained the fruit, they are already a sage, a field of merit (puṇyakṣetra) in the world, Practicing within worldly dharmas, dwelling in the midst like a lotus flower, undefiled, Following and cultivating the supreme path (mārga), this is called practicing Bodhi. Wherever the world goes, they practice within this Bodhi, Whatever the world clings to, they attain liberation within this Bodhi. The Bodhisattva is fearless, not sinking into the abyss of birth and death, Without sorrow, without weariness, they walk the path of Bodhi. Such a person can skillfully know the true nature of dharmas, Therefore, they do not distinguish, 'This is dharma, this is non-dharma.' When practicing the Buddha-path, there is no dharma to abandon, Nor is there any dharma to accept; this is the characteristic of Bodhi. All dharmas are without characteristics, like empty space, Never creating the thought, 'This is a characteristic, that is a perceivable characteristic.' Skillfully knowing what the world does, universally knowing the power of skillful means (upāya), Able to fill all things.'

眾生之所愿。 　常住于平等，　　護持佛正法， 　一切無所念，　　是則如來法。 　若有佛無佛，　　是法常住世， 　能通達此相，　　是名護持法。 　諸法之實相，　　了達知其義， 　安住於此中，　　而為人演說。 　行於甚深法，　　魔所不能測， 　是人于諸法，　　無所貪著故。 　愿求諸佛慧，　　亦不著愿求， 　是慧於十方，　　求之不可得。 　諸佛慧無礙，　　不著法非法， 　若能不著此，　　究竟得佛道。 　其諸樂善人，　　佈施轉高尊， 　舍一切所有，　　而心不傾動。 　諸法不可舍，　　亦復不可取， 　一切世間法，　　根本不可得。 　能知一切法，　　非施非舍相， 　是名大施主，　　於法無所見。 　是等諸菩薩，　　不計我我所， 　是故行施時，　　不生貪惜心。 　諸所有佈施，　　皆迴向佛道， 　佈施及菩提，　　不住是二相。 　無作無起戒，　　常住於此中， 　亦不作是念，　　我住是持戒。 　智者知戒相，　　不生亦不作， 　是故戒清凈，　　猶若如虛空。 　觀身如映象，　　言說如響聲， 　心則如幻化，　　不以戒自高。 　其心常柔軟，　　安處寂滅性， 　悉除一切惡，　　通達于善法。 　持戒及毀戒，　　不得此

【現代漢語翻譯】 現代漢語譯本 這是眾生所期望的。 常安住于平等之中，護持佛陀的正法， 對一切都無所執念，這就是如來的法。 無論有佛出世還是沒有佛出世，這個法都恒常存在於世間， 能夠通達這個實相，就叫做護持佛法。 對於諸法的真實相狀，完全瞭解並知道它的意義， 安住于這個實相之中，並且為人演說。 修行于甚深的佛法，是魔所無法測度的， 這樣的人對於諸法，因為沒有貪著的緣故。 愿求諸佛的智慧，也不執著于愿求， 這種智慧在十方世界，尋求也是不可得的。 諸佛的智慧沒有障礙，不執著於法，也不執著于非法， 如果能夠不執著這些，最終就能證得佛道。 那些樂於行善的人，通過佈施而更加高貴尊崇， 捨棄一切所有的東西，而內心不為所動。 諸法是不可捨棄的，也是不可獲取的， 一切世間法，其根本是不可得的。 能夠知道一切法，不是佈施也不是捨棄的相狀， 這叫做大施主，對於法沒有（分別）見解。 這些菩薩們，不執著于『我』和『我所』， 因此在行佈施的時候，不生起貪婪和吝惜之心。 所有的一切佈施，都回向于佛道， 對於佈施和菩提（bodhi，覺悟），不住在這兩種相上。 沒有造作，沒有生起（分別念）的戒律，恒常安住於此中， 也不作這樣的念頭，『我』安住于持戒之中。 有智慧的人知道戒的實相，不生起也不造作， 因此戒是清凈的，就像虛空一樣。 觀察身體如同鏡中的影像，言語如同迴響的聲音， 心則如同幻化，不因為持戒而自高自大。 他的心常常柔軟，安處於寂滅的本性之中， 完全去除一切惡行，通達于善良的法。 持戒和毀戒，都不能得到這個（實相）。

【English Translation】 English version That which is desired by all sentient beings. To abide constantly in equality, to protect and uphold the Buddha's true Dharma, Without any attachment to anything, this is the Dharma of the Tathagata (如來，Tathagata: 'Thus Come One'). Whether there is a Buddha or no Buddha, this Dharma always abides in the world, To be able to understand this aspect is called upholding the Dharma. The true nature of all dharmas, to fully understand and know its meaning, To abide in this, and to expound it for others. Practicing the profound Dharma, which cannot be fathomed by Mara (魔，Mara: demon), This person, regarding all dharmas, is without greed or attachment. Wishing to seek the wisdom of all Buddhas, yet not attached to the wish to seek, This wisdom, in the ten directions, cannot be obtained by seeking. The wisdom of all Buddhas is without obstruction, not attached to Dharma or non-Dharma, If one can be unattached to this, one will ultimately attain the Buddha's path. Those who delight in goodness, through giving, become even more noble and honored, Relinquishing all possessions, yet the mind is not moved. All dharmas cannot be relinquished, nor can they be grasped, All worldly dharmas, their root is unattainable. To know all dharmas, not as giving nor as relinquishing, This is called a great benefactor, without any (discriminating) views on the Dharma. These Bodhisattvas (菩薩，Bodhisattva: an enlightened being), do not cling to 'I' or 'mine', Therefore, when giving, they do not generate greed or stinginess. All that is given is dedicated to the Buddha's path, Giving and Bodhi (菩提，Bodhi: enlightenment), not dwelling on these two aspects. Without action, without arising (of discriminating thoughts) in precepts, constantly abiding in this, Nor creating the thought, 'I' am abiding in upholding the precepts. The wise know the true nature of precepts, neither arising nor created, Therefore, the precepts are pure, like the empty sky. Observing the body like an image in a mirror, speech like the sound of an echo, The mind is like an illusion, not exalting oneself through precepts. Their mind is always gentle, dwelling in the nature of stillness and extinction, Completely removing all evil, understanding all good dharmas. Upholding precepts and breaking precepts, neither can attain this (true nature).

二相， 　如是見法性，　　則持無漏戒。 　已度忍辱岸，　　能忍一切惡， 　于諸眾生類，　　其心常平等。 　諸法念念滅，　　其性常不住， 　于中無罵辱，　　亦無有恭敬。 　若節節解身，　　其心終不動， 　知心不在內，　　亦復不在外。 　身怨及刀杖，　　皆從四大起， 　于地水火風，　　未曾有傷損。 　通達於此事，　　常行忍辱法， 　菩薩行如是，　　眾生不能動。 　勇猛勤精進，　　堅住于大乘， 　是人于身心，　　而無所依止。 　雖知生死本，　　其際不可得， 　為諸眾生故，　　莊嚴大誓願。 　法無決定生，　　何許有滅相， 　本際不可得，　　為顛倒故說。 　法性不可議，　　常住於世間， 　若能知如是，　　不生亦不滅。 　菩薩念眾生，　　不解是法相， 　為之勤精進，　　令得離顛倒。 　諸佛常不得，　　眾生決定相， 　而彼弘本願，　　當觀精進力。 　思惟一切法，　　知皆如幻化， 　不得堅牢相，　　觀之如虛空。 　從虛妄分別，　　貪著生苦惱， 　為斯開法門，　　令得入涅槃。 　為彼行精進，　　而不壞於法， 　離法非法故，　　常行真精進。 　是等行遠離，　　了達無諍定， 　獨處無憒鬧，　　常畏於生死。

【現代漢語翻譯】 現代漢語譯本 二相， 如果這樣看待法性（Dharmata，諸法的真實性質），就能持有無漏戒（Anasrava-sila，不產生煩惱的戒律）。 已經渡過忍辱（Ksanti，忍耐）的彼岸，能夠忍受一切惡行，對於所有眾生，內心常保平等。 諸法念念生滅，其自性恒常不住，因此其中沒有謾罵侮辱，也沒有恭敬讚歎。 即使身體被肢解，內心也終究不動搖，因為知道心不在內，也不在外。 身體所受的怨恨以及刀杖加害，都從四大（四大元素：地、水、火、風）生起，而四大本身未曾有任何損傷。 通達這個道理，就能常行忍辱之法，菩薩如果這樣修行，眾生就無法動搖他。 勇猛精進，堅定地安住于大乘（Mahayana，偉大的載具），這樣的人對於身心，沒有任何依止。 雖然知道生死的根本，但其邊際卻不可得，爲了眾生的緣故，莊嚴廣大的誓願。 法沒有決定的生起，哪裡會有滅的相狀？本來的邊際不可得，只是爲了顛倒的見解才這樣說。 法性不可思議，恒常存在於世間，如果能夠了知這樣，就不會有生，也不會有滅。 菩薩憐念眾生，不瞭解這個法相，爲了他們勤奮精進，使他們能夠脫離顛倒。 諸佛始終無法得到眾生決定的相狀，但他們弘揚根本的誓願，應當觀察這種精進的力量。 思惟一切法，知道一切都如幻化，得不到堅固真實的相狀，觀察它們如同虛空。 由於虛妄的分辨，貪愛執著而產生苦惱，因此為他們開啟法門，使他們能夠進入涅槃（Nirvana，解脫）。 爲了他們而行精進，但不破壞法的本性，遠離有法和非法，才是恒常的真精進。 這樣修行遠離世俗，就能了達無諍三昧（Arana-samadhi，沒有爭論的禪定），獨自居住在沒有喧鬧的地方，常常畏懼生死輪迴。

【English Translation】 English version Two Aspects, If one sees the nature of Dharma (Dharmata, the true nature of all phenomena) in this way, then one upholds the undefiled precepts (Anasrava-sila, precepts that do not generate defilements). Having crossed the shore of patience (Ksanti, forbearance), one can endure all evil. Towards all sentient beings, one's mind is always equanimous. All dharmas arise and cease in every moment, their nature is constantly impermanent, therefore there is neither insult nor respect in them. Even if one's body is dismembered joint by joint, one's mind will ultimately not be moved, knowing that the mind is neither inside nor outside. Resentment towards the body and the harm from swords and staves all arise from the four great elements (earth, water, fire, and wind), and these elements have never been injured. Penetrating this matter, one constantly practices the Dharma of patience. If a Bodhisattva practices in this way, sentient beings cannot shake him. Vigorously diligent and persevering, firmly abiding in the Great Vehicle (Mahayana, the great vehicle), such a person has no reliance on body or mind. Although knowing the root of birth and death, its limit cannot be found. For the sake of all sentient beings, one adorns the great vows. Dharma has no determined arising, so where would there be an appearance of cessation? The original limit cannot be found; it is spoken of because of inverted views. The nature of Dharma is inconceivable, constantly abiding in the world. If one can know it thus, there is neither birth nor death. The Bodhisattva thinks of sentient beings who do not understand this Dharma-aspect, and for their sake, diligently strives to enable them to be free from inversion. The Buddhas never obtain a determined aspect of sentient beings, but they propagate their fundamental vows; one should observe the power of their diligence. Contemplating all dharmas, knowing that they are all like illusions, one cannot obtain a solid and real aspect, observing them as empty space. From false discriminations, attachment arises, causing suffering. Therefore, the Dharma-gate is opened for them, enabling them to enter Nirvana (Nirvana, liberation). For their sake, one practices diligence without destroying the nature of Dharma. Being apart from Dharma and non-Dharma, one constantly practices true diligence. Those who practice in this way, being far from worldly affairs, understand the Samadhi of non-contention (Arana-samadhi, meditation without conflict), dwelling alone in a place without noise, constantly fearing birth and death.

樂住于閑居，　　猶如犀一角， 　遊戲諸禪定，　　明達諸神通。 　心常住平等，　　處空閑聚落， 　威儀無變異，　　恒樂於禪定。 　信解常定法，　　及寂滅無漏， 　其心得解脫，　　故說常定者。 　自住平等法，　　以此導眾生， 　不違平等行，　　故說常定者。 　志念常堅固，　　不忘菩提心， 　亦能化眾生，　　故說常定者。 　常念于諸佛，　　真實法性身， 　遠離色身相，　　故說常定者。 　常修念於法，　　如諸法實相， 　亦無有憶念，　　故說常定者。 　常修念于僧，　　僧即是無為， 　離數及非數，　　常入如是者， 　悉見十方佛，　　一切眾生類， 　而於眼色中，　　終不生二相。 　諸佛所說法，　　一切能聽受， 　而於耳聲中，　　亦不生二相。 　能於一心中，　　知諸眾生心， 　自心及彼心，　　此二不分別。 　憶念過去世，　　如恒河沙劫， 　是先及是后，　　亦復不分別。 　能至無量土，　　現諸神通力， 　而於身心中，　　無有疲倦想。 　分別知諸法，　　樂說辯無盡， 　于無央數劫，　　開示法性相。 　智慧度彼岸，　　善解陰界入， 　常為眾生說，　　無取無戲論。 　善知因緣法，　　遠離二邊相， 　知是煩

【現代漢語翻譯】 現代漢語譯本 安樂地居住在僻靜之處，就像犀牛獨角一樣。 自在地遊戲于各種禪定之中，明瞭通達各種神通。 內心常常安住于平等，身處空曠寂靜的聚落， 威儀舉止沒有變異，恒常喜樂於禪定。 深信理解恒常不變的法，以及寂滅無漏的境界， 他的心得到解脫，所以被稱為常定者。 自身安住于平等之法，用這法引導眾生， 不違背平等的行為，所以被稱為常定者。 意志和信念常常堅固，不忘記菩提心（覺悟之心）， 也能教化眾生，所以被稱為常定者。 常常憶念諸佛，真實的法性之身， 遠離色身之相，所以被稱為常定者。 常常修習念法，如諸法實相， 也沒有憶念的執著，所以被稱為常定者。 常常修習念僧，僧即是無為之法， 遠離數量和非數量的分別，常常進入這種境界的人， 能夠看見十方諸佛，一切眾生， 但在眼和色的接觸中，始終不產生二元對立的相。 諸佛所說的法，一切都能聽受， 但在耳和聲的接觸中，也不產生二元對立的相。 能在一念心中，瞭解所有眾生的心， 自己的心和他們的心，這二者不作分別。 憶念過去世，如恒河沙數般的劫數， 無論是先還是后，也不作分別。 能到達無量國土，顯現各種神通力量， 但在身心中，沒有疲倦的想法。 分別瞭解諸法，樂於說法辯才無盡， 在無數劫中，開示法性的真相。 以智慧度過彼岸，善於理解陰、界、入（五陰、十二入、十八界）， 常常為眾生說法，沒有執取，沒有戲論。 善於瞭解因緣法，遠離二邊之相， 知道這是煩惱的根源。

【English Translation】 English version Dwelling joyfully in solitude, like a rhinoceros alone. Playing freely in various meditations, clearly understanding all spiritual powers (神通, Shentong). The mind constantly abides in equanimity, residing in empty and quiet settlements, Dignified conduct remains unchanged, always delighting in meditation. Believing and understanding the constant Dharma (法, Dharma), and the extinction of outflows in stillness, His mind attains liberation, therefore he is called one who is constantly in samadhi. Abiding in the Dharma of equanimity, using this to guide sentient beings, Not deviating from the practice of equanimity, therefore he is called one who is constantly in samadhi. Will and thought are always firm, not forgetting the Bodhi mind (菩提心, Pútíxīn) (mind of enlightenment), Also able to transform sentient beings, therefore he is called one who is constantly in samadhi. Constantly mindful of all Buddhas, the true Dharma-nature body, Being far from the appearance of the physical body, therefore he is called one who is constantly in samadhi. Constantly cultivating mindfulness of the Dharma, like the true nature of all Dharmas, Also without clinging to remembrance, therefore he is called one who is constantly in samadhi. Constantly cultivating mindfulness of the Sangha (僧, Sēng) (community), the Sangha is non-action, Away from number and non-number, constantly entering such a state, Fully seeing the Buddhas of the ten directions, all sentient beings, But in the contact between eye and form, ultimately not producing dualistic appearances. All the Dharma spoken by the Buddhas, all can be heard and received, But in the contact between ear and sound, also not producing dualistic appearances. Able to know the minds of all sentient beings in one mind, One's own mind and their minds, these two are not differentiated. Remembering past lives, like kalpas as numerous as the sands of the Ganges, Whether it is before or after, also not differentiating. Able to reach immeasurable lands, manifesting various spiritual powers, But in body and mind, there is no thought of fatigue. Discerningly knowing all Dharmas, delighting in speaking with endless eloquence, In countless kalpas, revealing the true nature of Dharma. Crossing to the other shore with wisdom, skillfully understanding the skandhas (陰, Yīn), realms (界, Jiè), and entrances (入, Rù) (five skandhas, twelve entrances, eighteen realms), Constantly speaking for sentient beings, without grasping, without frivolous debate. Skillfully knowing the law of dependent origination, being far from the appearance of two extremes, Knowing this is the root of affliction.

惱因，　　亦知是凈因。 　信解因緣法，　　則無諸邪見， 　法皆屬因緣，　　無有定根本。 　我見與佛見，　　空見生死見， 　涅槃之見等，　　皆無是諸見。 　無量智慧光，　　知諸法實相， 　無闇無障礙，　　是行菩提道。 　是乘名大乘，　　不可思議乘， 　悉容受眾生，　　猶不盡其量。 　一切諸乘中，　　是乘為第一， 　如是大乘者，　　能出生余乘。 　余乘有限量，　　不能受一切， 　唯此無上乘，　　能悉受眾生。 　若行此無量，　　虛空之大乘， 　於一切眾生，　　無有慳吝心。 　虛空無有量，　　亦無有形色， 　大乘亦如是，　　無量無障礙。 　若一切眾生，　　乘於此大乘， 　當觀是乘相，　　寬博多所容。 　無量無數劫，　　說大乘功德， 　及乘此乘者，　　不可得窮盡。 　若人聞是經，　　乃至持一偈， 　永脫于諸難，　　得到安隱處。 　敬念此經者，　　舍是身已后， 　終不墮惡道，　　常生天人中。 　於後惡世時，　　若得聞是經， 　我皆與授記，　　究竟成佛道。 　若住此經者，　　佛法在是人， 　是人在佛法，　　亦能轉法輪。 　若人持是經，　　能轉無量劫， 　生死諸往來，　　得近於佛道。 　若能持是經，　

【現代漢語翻譯】 現代漢語譯本 煩惱的起因，也知道是清凈的起因。 如果相信並理解因緣法，就不會有各種邪見， 一切法都屬於因緣，沒有固定的根本。 我見與佛見，空見與生死見， 涅槃之見等等，都沒有這些見解。 無量的智慧之光，知道諸法的真實相狀， 沒有黑暗沒有障礙，這是行菩提道。 這個乘叫做大乘（Mahayana，偉大的交通工具），不可思議的乘， 全部容納眾生，好像也用不盡它的容量。 在一切諸乘中，這個乘是第一， 像這樣的大乘，能夠出生其餘的乘。 其餘的乘有侷限，不能容受一切， 只有這無上的乘，能夠全部容受眾生。 如果行於這無量、虛空般的大乘， 對於一切眾生，沒有慳吝的心。 虛空沒有限量，也沒有形狀和顏色， 大乘也像這樣，無量無障礙。 如果一切眾生，乘坐于這大乘， 應當觀察這個乘的相狀，寬廣博大能容納很多。 無量無數劫，訴說大乘的功德， 以及乘坐這個乘的人，不可能窮盡。 如果有人聽聞這部經，乃至受持一個偈頌， 永遠脫離各種災難，到達安穩的地方。 恭敬憶念這部經的人，捨棄這個身體之後， 終究不會墮入惡道，常常生在天人和人中。 在後來的惡世，如果能夠聽聞這部經， 我都將給予授記，最終成就佛道。 如果安住于這部經，佛法就在這個人身上， 這個人就在佛法中，也能夠轉法輪（Dharmachakra，佛法的教義）。 如果有人受持這部經，能夠轉變無量劫， 生死輪迴的往來，得以接近於佛道。 如果能夠受持這部經，

【English Translation】 English version The cause of affliction, is also known as the cause of purity. If one believes and understands the law of dependent origination (Pratītyasamutpāda), then there will be no evil views, All dharmas belong to dependent origination, there is no fixed root. The view of 'I', and the view of Buddha, the view of emptiness and the view of birth and death, The view of Nirvana and so on, all lack these views. The immeasurable light of wisdom, knows the true nature of all dharmas, Without darkness, without obstacles, this is walking the Bodhi path. This vehicle is called the Mahayana (Great Vehicle), an inconceivable vehicle, It fully accommodates sentient beings, yet its capacity seems inexhaustible. Among all vehicles, this vehicle is the first, Such a Mahayana is able to give birth to other vehicles. Other vehicles have limitations, unable to accommodate everything, Only this unsurpassed vehicle is able to fully accommodate sentient beings. If one travels on this immeasurable, space-like Mahayana, Towards all sentient beings, there is no stingy heart. Space has no limit, nor does it have shape or color, The Mahayana is also like this, immeasurable and without obstacles. If all sentient beings ride on this Mahayana, One should observe the characteristics of this vehicle, broad and vast, accommodating much. For immeasurable, countless kalpas (aeons), speaking of the merits of the Mahayana, And those who ride this vehicle, it is impossible to exhaust. If someone hears this sutra, even holding one verse, Forever freed from all difficulties, reaching a place of peace and security. Those who respectfully remember this sutra, after abandoning this body, Will never fall into evil realms, always born in the realms of gods and humans. In the evil age to come, if one can hear this sutra, I will all give predictions of enlightenment, ultimately achieving the Buddha path. If one dwells in this sutra, the Buddha-dharma is in this person, This person is in the Buddha-dharma, and can also turn the Dharma wheel (Dharmachakra, the teachings of the Buddha). If someone upholds this sutra, they can transform immeasurable kalpas, The comings and goings of birth and death, gaining proximity to the Buddha path. If one can uphold this sutra,

精進大智慧， 　是名極勇猛，　　能破魔軍眾。 　我于燃燈佛，　　住忍得受記， 　若有樂是經，　　我授記亦然。 　若人于佛后，　　能解說是經， 　佛雖不在世，　　為能作佛事。」

佛說是偈時，五千天子皆發阿耨多羅三藐三菩提心；二千菩薩得無生法忍；十千比丘不受諸法，漏盡，心得解脫；三萬二千人遠塵離垢，于諸法中得法眼凈。◎

◎行道品第十一(丹發菩提心品第十八)

爾時文殊師利法王子白佛言：「世尊！如我解佛所說義，若有人發菩提愿，是為邪愿。所以者何？諸有所得悉皆是邪。若計得菩提而發願者，是人諸所作行皆為是邪。所以者何？菩提不在欲界，不在色界，不在無色界，菩提無有住處，不應發願。世尊！譬如有人愿得虛空，寧得虛空不？」

佛言：「不也！」

「世尊！菩薩亦復如是，發同虛空相菩提之愿，即是發虛空愿，菩提出過三世非是受相，不可願也。若菩薩起二相發菩提心，作是念：『生死與菩提異，邪見與菩提異，涅槃與菩提異。』是則不行菩提道也。」

爾時思益梵天謂文殊師利：「菩薩云何行名菩提行？」答言：「若菩薩行一切法，而於法無所行，是名行菩提行。所以者何？出過一切所行是行菩提。」

又問

【現代漢語翻譯】 現代漢語譯本 精進修持廣大的智慧，這被稱為最極勇猛，能夠摧破魔的軍隊。我在燃燈佛（Dipamkara Buddha）處，安住于忍辱而得到授記，如果有人喜愛這部經，我也會為他授記。如果有人在佛陀涅槃后，能夠解說這部經，即使佛陀不在世，也能做佛陀所做的事業。」

佛陀宣說這偈頌時，五千天子都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；兩千菩薩證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）；一萬比丘不受諸法束縛，漏盡煩惱，心得解脫；三萬二千人遠離塵垢，在諸法中得到了法眼凈（dharma-caksu-visuddhi，對佛法的清凈之眼）。

行道品第十一（丹發菩提心品第十八）

這時，文殊師利（Manjusri）法王子對佛陀說：「世尊！如我理解佛所說的意義，如果有人發起菩提愿，這是邪愿。為什麼呢？凡有所得，都屬於邪見。如果計較得到菩提而發願，這個人所做的一切行為都是邪的。為什麼呢？菩提不在欲界（kama-dhatu），不在（rupa-dhatu），不在無（arupa-dhatu），菩提沒有住處，不應該發願。世尊！譬如有人希望得到虛空，能得到虛空嗎？」

佛說：「不能。」

「世尊！菩薩也像這樣，發起如同虛空之相的菩提之愿，就是發起虛空之愿，菩提超越三世，不是可以接受的相，不可以發願。如果菩薩生起二相，發起菩提心，這樣想：『生死與菩提不同，邪見與菩提不同，涅槃與菩提不同。』這就是不行菩提道。」

這時，思益梵天（Susiddhi-brahman）問文殊師利：「菩薩怎樣的行為才稱為菩提行？」文殊師利回答說：「如果菩薩行一切法，而對於法沒有執著，這稱為行菩提行。為什麼呢？超出一切所行，就是行菩提。」

又問

【English Translation】 English version Practicing diligently with great wisdom, this is called the most valiant, able to destroy the armies of Mara (demon). I, at Dipamkara Buddha (the Buddha who predicted Shakyamuni's enlightenment), abiding in patience, received the prediction. If anyone delights in this sutra, I will also give them a prediction. If someone, after the Buddha's passing, can explain this sutra, even though the Buddha is not in the world, they will be able to do the work of the Buddha.'

When the Buddha spoke this verse, five thousand devas (heavenly beings) all generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment); two thousand Bodhisattvas attained the kshanti (acceptance) of the non-arising of dharmas (anutpattika-dharma-ksanti); ten thousand bhiksus (monks) were not attached to any dharmas, their outflows (of defilements) were exhausted, and their minds were liberated; thirty-two thousand people were far from dust and defilement, and in all dharmas, they attained the purity of the Dharma Eye (dharma-caksu-visuddhi).

Chapter Eleven on the Practice of the Path (Chapter Eighteen on the Generation of the Bodhi Mind)

At that time, Manjusri (the Bodhisattva of Wisdom), the Dharma Prince, said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, if someone generates a Bodhi vow, that is a perverse vow. Why? Whatever is obtained is all perverse. If one calculates on obtaining Bodhi and makes a vow, all the actions that person performs are perverse. Why? Bodhi is not in the kama-dhatu (desire realm), not in the rupa-dhatu (form realm), not in the arupa-dhatu (formless realm). Bodhi has no dwelling place; one should not make a vow. World Honored One! For example, if someone wishes to obtain empty space, can they obtain empty space?'

The Buddha said, 'No!'

'World Honored One! Bodhisattvas are also like this. Generating a vow for Bodhi that is like the aspect of empty space is generating a vow for empty space. Bodhi transcends the three times (past, present, future) and is not a receivable aspect; it cannot be vowed for. If a Bodhisattva generates the Bodhi mind with two aspects, thinking, 'Birth and death are different from Bodhi, perverse views are different from Bodhi, Nirvana is different from Bodhi,' then they are not practicing the Bodhi path.'

At that time, Susiddhi-brahman (the Brahma Susiddhi) said to Manjusri: 'What kind of practice by a Bodhisattva is called Bodhi practice?' He replied: 'If a Bodhisattva practices all dharmas, yet in the dharmas, there is no practice, this is called practicing Bodhi practice. Why? Transcending all that is practiced is practicing Bodhi.'

Again asked

：「云何出過一切所行是行菩提？」

答言：「離眼、耳、鼻、舌、身、意諸緣相，是名出過一切所行。」

又問：「出過有何義？」

答言：「不出過平等。所以者何？一切法平等即是菩提。」

又問：「云何是發菩提愿？」

答言：「當如菩提。」

又問：「云何為菩提？」

答言：「菩提非過去、非未來、非現在，是故菩薩應以三世清凈心發菩提愿。梵天！如過去、未來、現在法，從本以來常不生，不生故不可說，如是發願，無所發願，是發一切愿。所以者何？以是行道能得薩婆若。」

又問：「何故說言薩婆若？」

答言：「悉知一切真智慧故，名薩婆若。」

又問：「何等是真智慧？」

答言：「無變異相。如眾生無變異相，真智慧亦無變異相。」

又問：「云何是眾生相？」

答言：「假名字、畢竟離，是眾生相，如是相則無變異若。眾生與菩提異是為變異，如菩提相，眾生亦爾，是故無變異。菩提不可以余道得，但以我平等故菩提平等，眾生性平等無我故，如是可得菩提。是故菩提無有變異。所以者何？如虛空無變異相，一切諸法亦無變異相。」

爾時思益梵天謂文殊師利：「如來是實語者，能說如是法。」

【現代漢語翻譯】 現代漢語譯本： 問：『如何才能超越一切行為，達到菩提之行？』 答：『脫離眼、耳、鼻、舌、身、意等各種因緣的束縛，就叫做超越一切行為。』 又問：『超越有什麼意義？』 答：『超越即是不超越平等。為什麼呢？因為一切法的平等就是菩提。』 又問：『什麼是發起菩提愿？』 答：『應當像菩提一樣。』 又問：『什麼是菩提？』 答：『菩提不是過去、不是未來、不是現在，所以菩薩應當以三世清凈的心發起菩提愿。梵天（Brahmā，印度教的創造之神）！像過去、未來、現在的法，從根本上來說，本來就不生，因為不生，所以不可說。像這樣發願，無所發願，就是發起一切愿。為什麼呢？因為通過這種修行道路，能夠獲得薩婆若（Sarvajña，一切智）。』 又問：『為什麼說薩婆若？』 答：『因為完全知曉一切真實的智慧，所以叫做薩婆若。』 又問：『什麼是真實的智慧？』 答：『沒有變異的相狀。就像眾生沒有變異的相狀一樣，真實的智慧也沒有變異的相狀。』 又問：『什麼是眾生的相狀？』 答：『假借名字，畢竟空離，這就是眾生的相狀。這樣的相狀就沒有變異。如果眾生與菩提不同，那就是變異。如果菩提的相狀是這樣，眾生也應該是這樣，所以沒有變異。菩提不能通過其他途徑獲得，只能因為我的平等，所以菩提平等；眾生自性平等，沒有我，這樣才能獲得菩提。所以菩提沒有變異。為什麼呢？就像虛空沒有變異的相狀一樣，一切諸法也沒有變異的相狀。』 這時，思益梵天（Vimalakīrti Brahmā）對文殊師利（Mañjuśrī）說：『如來（Tathāgata，佛的稱號）是說真話的人，能夠說出這樣的法。』

【English Translation】 English version: Question: 'How does one transcend all actions and practice the Bodhi conduct?' Answer: 'By detaching from the conditions of the eye, ear, nose, tongue, body, and mind, one transcends all actions.' Question: 'What is the meaning of transcendence?' Answer: 'Transcendence is not transcending equality. Why? Because the equality of all dharmas is Bodhi.' Question: 'What is the aspiration for Bodhi?' Answer: 'It should be like Bodhi.' Question: 'What is Bodhi?' Answer: 'Bodhi is neither past, nor future, nor present. Therefore, a Bodhisattva should generate the aspiration for Bodhi with a pure mind in the three times. Brahmā (the creator god in Hinduism)! Like the dharmas of the past, future, and present, from the very beginning, they are inherently unborn. Because they are unborn, they are indescribable. Aspiring in this way, without aspiring for anything, is aspiring for everything. Why? Because by practicing this path, one can attain Sarvajña (all-knowingness).' Question: 'Why is it said Sarvajña?' Answer: 'Because of fully knowing all true wisdom, it is called Sarvajña.' Question: 'What is true wisdom?' Answer: 'It is without the characteristic of change. Just as sentient beings have no characteristic of change, true wisdom also has no characteristic of change.' Question: 'What is the characteristic of sentient beings?' Answer: 'Provisional names and ultimate emptiness are the characteristics of sentient beings. Such characteristics have no change. If sentient beings are different from Bodhi, that is change. If the characteristic of Bodhi is like this, sentient beings should also be like this, therefore there is no change. Bodhi cannot be attained through other paths, but only because of my equality, therefore Bodhi is equal; the nature of sentient beings is equal, without self, thus Bodhi can be attained. Therefore, Bodhi has no change. Why? Just as space has no characteristic of change, all dharmas also have no characteristic of change.' At that time, Vimalakīrti Brahmā said to Mañjuśrī: 'The Tathāgata (the title of a Buddha) is a speaker of truth, able to speak such Dharma.'

文殊師利言：「如來於法無所說。何以故？如來尚不得諸法，何況說法！」

思益言：「如來豈不說諸法——是世間、是出世間，是有為、是無為耶？」

文殊師利言：「于汝意云何？是虛空可說、可分別不？」

思益言：「不也！」

文殊師利言：「今說虛空名字，以所說故有生有滅耶？」

思益言：「不也！」

文殊師利言：「如來說法亦復如是，不以說故諸法有生有滅，如此說法是不可說相，亦以此法有所教誨，是無所教誨。所以者何？如說法性、不說法性亦如是。是故說一切法住于如中，是如亦無所住。」◎

思益梵天所問經卷第三 大正藏第 15 冊 No. 0586 思益梵天所問經

思益梵天所問經卷第四

姚秦龜茲國三藏鳩摩羅什譯

稱歎品第十二(丹無此品名)

◎爾時釋、梵、四天王俱在會中，即以天花散於佛上而作是言：「世尊！若善男子、善女人聞文殊師利說是法，有信解者，當知是人能破魔怨。所以者何？文殊師利今所說法，能破一切邪見妄想。世尊！若善男子、善女人聞是法不驚不怖，當知是人不從小功德來。若是經所在之處，當知此處則為諸佛擁護受用。若聞是經處，當知此處轉於法輪。是經在

【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『如來對於佛法實際上沒有什麼可說的。為什麼呢？因為如來尚且無法獲得諸法（一切事物和現象），又怎麼能說諸法呢！』 思益梵天問道：『如來難道沒有說過諸法——是世間法、是出世間法，是有為法、是無為法嗎？』 文殊師利菩薩說：『你認為怎麼樣？虛空可以被說、可以被分別嗎？』 思益梵天回答：『不能。』 文殊師利菩薩說：『現在說虛空這個名字，因為說了這個名字，虛空就有生有滅了嗎？』 思益梵天回答：『沒有。』 文殊師利菩薩說：『如來說法也是這樣，不是因為說了法，諸法就有了生滅。這樣的說法是不可說的實相，也因此法有所教誨，也是無所教誨。為什麼呢？因為說法的自性、不說法的自性也是一樣的。所以說一切法都安住在如（真如實性）之中，而這個如（真如實性）也沒有任何處所可以安住。』 《思益梵天所問經》卷第三 大正藏第15冊 No. 0586 《思益梵天所問經》 《思益梵天所問經》卷第四 姚秦龜茲國三藏鳩摩羅什譯 稱歎品第十二 (丹本無此品名) 這時，釋提桓因（Śakra-devānām-Indra，天神之王）、梵天（Brahmā，創造之神）、四大天王（Four Heavenly Kings，佛教的護法神）都在法會之中，他們用天花散在佛的身上，並且這樣說道：『世尊！如果善男子、善女人聽聞文殊師利菩薩所說的這個法，並且有信心和理解，應當知道這個人能夠破除魔的怨敵。為什麼呢？因為文殊師利菩薩現在所說的法，能夠破除一切邪見和妄想。世尊！如果善男子、善女人聽聞這個法不驚慌不害怕，應當知道這個人不是從小小的功德而來。如果是這部經所在的地方，應當知道這個地方就被諸佛所擁護和受用。如果聽聞這部經的地方，應當知道這個地方就在轉法輪。這部經在……』

【English Translation】 English version Mañjuśrī (文殊師利): 'The Tathāgata (如來) has nothing to say about the Dharma (法). Why? Because the Tathāgata cannot even obtain the Dharmas (諸法), how much less speak of them!' Susthita (思益) said: 'Does the Tathāgata not speak of the Dharmas—that they are mundane (世間), supramundane (出世間), conditioned (有為), and unconditioned (無為)?' Mañjuśrī said: 'What do you think? Can space (虛空) be spoken of or distinguished?' Susthita said: 'No!' Mañjuśrī said: 'Now, in speaking the name 'space,' does space have arising and ceasing because of what is spoken?' Susthita said: 'No!' Mañjuśrī said: 'The Tathāgata's (如來) speaking of the Dharma (法) is also like this. It is not that the Dharmas (諸法) have arising and ceasing because of the speaking. Such speaking of the Dharma is the aspect of the unspeakable. Also, with this Dharma, there is teaching, and there is no teaching. Why? Because the nature of speaking the Dharma and the nature of not speaking the Dharma are also like this. Therefore, it is said that all Dharmas abide in Suchness (如), and this Suchness also abides nowhere.' The Sutra Questioned by Susthita Brahma, Volume Three Taishō Tripiṭaka Volume 15, No. 0586, The Sutra Questioned by Susthita Brahma The Sutra Questioned by Susthita Brahma, Volume Four Translated by Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty from the country of Kucha Chapter Twelve on Praise (This chapter title is not in the Dan version) At that time, Śakra-devānām-Indra (釋提桓因, the king of gods), Brahmā (梵天, the creator god), and the Four Heavenly Kings (四天王, the guardian gods of Buddhism) were all present in the assembly. They scattered heavenly flowers upon the Buddha and said: 'World Honored One (世尊)! If good men and good women hear Mañjuśrī (文殊師利) speak this Dharma (法), and have faith and understanding, know that these people can destroy the enemies of Mara (魔). Why? Because the Dharma that Mañjuśrī is now speaking can destroy all wrong views and delusions. World Honored One! If good men and good women hear this Dharma without being startled or afraid, know that these people do not come from small merit. If this Sutra is in a place, know that this place is protected and used by all the Buddhas. If a place hears this Sutra, know that this place is turning the Dharma wheel (法輪). This Sutra is in...'

所住處——聚落、村邑、山林、曠野、塔寺、僧坊、經行之處——諸魔、外道、貪著之人不能侵嬈。世尊！若人多供養過去諸佛，乃能得聞如是經典。世尊！我等於此經中得智慧光明，而不能得報佛及文殊師利、思益梵天之恩。世尊！我等所從聞經，於是法師生世尊想；我等常當隨侍說是經者，此善男子常為諸天之所擁護。若人書寫是經，讀誦、解說時，無量諸天為聽法故來至其所。」◎

詠德品第十三(丹無此品名)

◎爾時世尊贊釋、梵、四天王等大眾言：「善哉，善哉！如汝所說，若三千大千世界滿中珍寶以為一分，聞是經者所得功德以為一分，福勝於彼。置是三千大千世界，若恒河沙等十方世界滿中珍寶，聞是經者所得功德復勝於彼。諸善男子！若欲得功德者當聽是經，欲得身色端正，欲得財富，欲得眷屬，欲得自在，欲得具足天樂人樂，欲得名稱，欲得多聞、憶念堅固、正行威儀、戒定智慧、解達經書，欲得善知識，欲得三明六通，欲得一切善法，欲得阿耨多羅三藐三菩提，欲得與一切眾生樂具，欲得涅槃者，當聽是經，受持、讀誦，如法修行，廣為人說。諸善男子！若行是經者，我不見其人不得如此具足快樂。

「諸善男子！我今語汝，若人所從聞是經處，若和上、若阿阇梨，我不見

【現代漢語翻譯】 現代漢語譯本：所居住的地方——無論是聚落、村莊、山林、曠野、佛塔寺廟、僧人的住所、還是經行的地方——都不會被各種魔、外道、以及心懷貪念的人侵擾。世尊（對佛的尊稱）！如果有人曾經供養過很多過去的佛，才能有幸聽聞這樣的經典。世尊！我們從這部經中獲得了智慧的光明，卻無法報答佛以及文殊師利（Manjusri，菩薩名）、思益梵天（Vrahma Sri，護法神名）的恩情。世尊！我們從法師那裡聽聞此經，應當視這位法師如同世尊一般；我們應當經常侍奉講說這部經的人，這位善男子常常會得到諸天的擁護。如果有人書寫這部經，讀誦、解說的時候，無數的天人爲了聽法會來到他的住所。」

詠德品第十三（有些版本沒有此品名）

這時，世尊讚歎釋（Sakra，帝釋天）、梵（Brahma，大梵天）、四天王（Four Heavenly Kings，四大天王）等大眾說：「說得好，說得好！正如你們所說，如果將三千大千世界裝滿珍寶作為一份，聽聞這部經的人所得到的功德作為一份，聽聞經的功德勝過前者。就算把像恒河沙一樣多的十方世界裝滿珍寶，聽聞這部經的人所得到的功德還是勝過前者。各位善男子！如果想要獲得功德，就應當聽聞這部經；想要獲得端正的容貌，想要獲得財富，想要獲得眷屬，想要獲得自在，想要獲得具足的天樂人樂，想要獲得名聲，想要獲得廣博的知識、堅固的記憶力、端正的品行威儀、戒律、禪定、智慧、通達經書的能力，想要獲得善知識，想要獲得三明六通，想要獲得一切善法，想要獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），想要給予一切眾生快樂，想要獲得涅槃（Nirvana，寂滅），就應當聽聞這部經，受持、讀誦，如法修行，廣泛地為人解說。各位善男子！如果有人奉行這部經，我沒有見過他不能獲得如此具足的快樂。

「各位善男子！我現在告訴你們，如果有人從和尚（Upadhyaya，親教師）、阿阇梨（Acarya，導師）那裡聽聞這部經，我不認為

【English Translation】 English version: The place where one dwells—be it a settlement, village, mountain forest, wilderness, pagoda temple, monastery, or place of walking meditation—will not be disturbed by various demons, heretics, or those with greedy attachments. World-Honored One (a title for the Buddha)! Only those who have made offerings to many Buddhas in the past are able to hear such a scripture. World-Honored One! We have obtained the light of wisdom from this scripture, but we are unable to repay the kindness of the Buddha, Manjusri (Manjusri, a Bodhisattva), and Vrahma Sri (Brahma Sri, a Dharma protector). World-Honored One! We should regard the Dharma master from whom we hear this scripture as the World-Honored One; we should always attend to those who expound this scripture, for this good man will always be protected by the devas (devas, gods). If someone writes this scripture, recites it, and explains it, countless devas will come to his dwelling to hear the Dharma.」

Chapter Thirteen on Praising Virtue (Some versions do not have this chapter title)

At that time, the World-Honored One praised Sakra (Sakra, the lord of the devas), Brahma (Brahma, the creator god), the Four Heavenly Kings (Four Heavenly Kings, the guardians of the four directions), and the assembly, saying: 'Excellent, excellent! As you have said, if the three thousand great thousand worlds were filled with treasures as one part, and the merit obtained by hearing this scripture as another part, the merit of hearing the scripture surpasses the former. Even if the ten directions of worlds as numerous as the sands of the Ganges River were filled with treasures, the merit obtained by hearing this scripture still surpasses the former. Good men! If you wish to obtain merit, you should listen to this scripture; if you wish to obtain a handsome appearance, if you wish to obtain wealth, if you wish to obtain family, if you wish to obtain freedom, if you wish to obtain complete heavenly and human bliss, if you wish to obtain fame, if you wish to obtain vast knowledge, firm memory, upright conduct and demeanor, precepts, samadhi (samadhi, concentration), wisdom, the ability to understand scriptures, if you wish to obtain good teachers, if you wish to obtain the three insights and six supernatural powers, if you wish to obtain all good dharmas, if you wish to obtain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), if you wish to give all beings the means of happiness, if you wish to obtain Nirvana (Nirvana, liberation), you should listen to this scripture, uphold it, recite it, practice it according to the Dharma, and widely explain it to others. Good men! If someone practices this scripture, I have not seen anyone who cannot obtain such complete happiness.'

'Good men! I now tell you, if someone hears this scripture from an Upadhyaya (Upadhyaya, preceptor) or Acarya (Acarya, teacher), I do not think

世間供養之具能報其恩。是法出於世間，世間供養所不能報；是法度於世間，世間財物所不能報；是法無染，染污之物所不能報。諸善男子！是法余無能報，惟有一事——如說修行。若人於此法中能如說行者，是名能報師恩，亦為恭敬于師，凈畢報恩；是名不空食人信施；是名順如來語、順如來教；是名越渡諸流；是名過諸險道；是名建立勝幢；是名能破敵陣；是名師子之王，無所畏故；是名象王，心柔軟故；是名牛王，外道論師無能壞故；是名醫王，能療一切眾生病故；是名無所驚怖，能說甚深法故；是名能具足舍，舍諸煩惱故；是名持清凈戒，究盡善法故；是名得大忍辱，離我、我所故；是名大精進力，于無量劫心無倦故；是名具足禪定，常念繫心住一處故；是名有大智慧，善解言說諸章句故；是名有大威德，以無量福莊嚴身相故；是名有大威德，能蔽日月諸光明故；是名大力，持佛十力故；是名大云，能震法雷故；是名大雨，能滅煩惱塵故；是名為舍，至涅槃故；是名大救，救生死畏故；是名燈明，離無明闇故；是名歸趣，魔所怖者之所依故；是名眾生究竟之道；是名得位，坐道場故；是名已得法眼；是名見諸法如；是名知空法相；是名安住大悲；是名安立大慈；是名不捨一切眾生；是名背于小乘；是名向于大

【現代漢語翻譯】 現代漢語譯本： 世間用來供養的物品能夠報答恩情。但有一種法，它出於世間，世間的供養卻無法報答；這種法能超脫世間，世間的財物無法報答；這種法沒有污染，被染污的物品無法報答。 各位善男子！這種法沒有其他方法可以報答，只有一件事——如所說地修行。如果有人能在此法中如所說地修行，這便能報答師恩，也是對老師的恭敬，清凈圓滿地報答恩情；這便是不白白接受別人的信施；這是順從如來的話語、順從如來的教誨；這是超越渡過各種煩惱之流；這是通過各種危險的道路；這是建立殊勝的法幢；這是能夠摧破敵人的陣營；這是獅子之王，因為無所畏懼；這是象王，因為內心柔軟；這是牛王，外道的論師無法摧毀；這是醫王，能夠治療一切眾生的疾病；這是無所驚怖，能夠宣說甚深之法；這是能夠具足捨棄，捨棄各種煩惱；這是能夠持守清凈的戒律，窮盡一切善法；這是能夠得到大忍辱，遠離我以及我所；這是具有大精進力，在無量劫中心不疲倦；這是能夠具足禪定，常常念想繫心於一處；這是具有大智慧，善於理解言語的各種章節語句；這是具有大威德，用無量的福報莊嚴身相；這是具有大威德，能夠遮蔽日月的光明；這是具有大力，能夠持有佛的十力（如來十力）；這是大云，能夠震動法雷；這是大雨，能夠滅除煩惱的塵埃；這是爲了捨棄，到達涅槃（Nirvana）；這是大救，救度眾生脫離生死之恐懼；這是燈明，遠離無明的黑暗；這是歸宿，是那些被魔所怖畏者所依賴的地方；這是眾生究竟的道路；這是得到果位，坐在菩提道場；這是已經得到法眼；這是見到諸法如實；這是知道空性的法相；這是安住于大悲之中；這是安立於大慈之中；這是不捨棄一切眾生；這是背離小乘；這是趨向大乘。

【English Translation】 English version: The means of offering in the world can repay kindness. But there is a Dharma that originates from the world, yet worldly offerings cannot repay it; this Dharma transcends the world, yet worldly possessions cannot repay it; this Dharma is without defilement, yet defiled things cannot repay it. Good men! There is no other way to repay this Dharma, except for one thing—to practice as it is said. If someone can practice this Dharma as it is said, this is called repaying the teacher's kindness, and it is also respecting the teacher, purely and completely repaying the kindness; this is called not eating the alms of others in vain; this is following the words of the Tathagata (如來), following the teachings of the Tathagata; this is crossing over all the streams of affliction; this is passing through all the dangerous paths; this is establishing a victorious banner; this is being able to destroy the enemy's陣營; this is the king of lions, because of being fearless; this is the elephant king, because of having a soft heart; this is the bull king, whom the heretical teachers cannot destroy; this is the king of medicine, who can cure all beings' illnesses; this is being without fear, being able to speak the profound Dharma; this is being able to fully relinquish, relinquishing all afflictions; this is being able to uphold pure precepts, exhausting all good Dharmas; this is being able to obtain great forbearance, being apart from 'I' and 'mine'; this is having great diligence, with the mind unwearied for immeasurable kalpas; this is being able to fully possess dhyana (禪定), constantly thinking of keeping the mind in one place; this is having great wisdom, being skilled at understanding the various chapters and sentences of speech; this is having great power and virtue, adorning the body with immeasurable blessings; this is having great power and virtue, being able to obscure the light of the sun and moon; this is having great strength, being able to uphold the ten powers of the Buddha (佛的十力); this is a great cloud, being able to thunder the Dharma; this is a great rain, being able to extinguish the dust of affliction; this is for relinquishing, reaching Nirvana (涅槃); this is a great savior, saving beings from the fear of birth and death; this is a bright lamp, being apart from the darkness of ignorance; this is a refuge, a place of reliance for those who are frightened by demons; this is the ultimate path of beings; this is obtaining the position, sitting in the bodhimanda (道場); this is having already obtained the Dharma eye; this is seeing all Dharmas as they truly are; this is knowing the characteristics of emptiness; this is dwelling in great compassion; this is establishing great loving-kindness; this is not abandoning all beings; this is turning away from the Hinayana (小乘); this is turning towards the Mahayana (大乘).

乘；是名除舍顛倒；是名至於平等；是名入於法位；是名安住道場；是名破壞諸魔；是名轉於法輪。諸善男子！我若一劫、若減一劫，稱揚、讚歎說是如說修行功德不可窮盡，如來之辯亦不可盡。」◎

等行品第十四(丹無此品名)

◎爾時會中有天子，名不退轉，白佛言：「世尊！所說隨法行，隨法行者為何謂耶？」佛告天子：「隨法行者，不行一切法。所以者何？若不行諸法，則不分別是正是邪。如是行者則不行善、不行不善，不行有漏、不行無漏，不行世間、不行出世間，不行有為、不行無為，不行生死、不行涅槃，是名隨法行；若起法相者，是則不名隨法行也。若念言：『我行是法。』是則戲論、不隨法行；若不受一切法，則隨法行；於一切法無憶念、無分別、無所行，是名隨法行。」

爾時不退轉天子白佛言：「世尊！若能如是隨法行者，是人畢竟不復邪行。所以者何？正行者名為畢竟。住邪道者無隨法行，住正道者有隨法行。世尊！行正行者，無有邪法。所以者何？諸法平等無差別故。」

爾時思益梵天謂不退轉天子：「汝於此中隨法行不？」

答言：「若世尊所說法中有二相者，我當行隨法行；今以無二相是隨法行，于中行者及所行法俱不可得。梵天！我以不二法行隨

【現代漢語翻譯】 現代漢語譯本：這就是所謂的去除顛倒，這就是所謂的達到平等，這就是所謂的進入法位，這就是所謂的安住道場，這就是所謂的破壞諸魔，這就是所謂的轉動法輪。各位善男子！我即使用一劫或者減少一劫的時間，來稱揚、讚歎這種如所說而修行的功德，也是不可窮盡的，如來的辯才也是不可窮盡的。』

等行品第十四

這時，法會中有一位天子，名叫不退轉（Avivartaniya，不退轉），向佛陀說道：『世尊！您所說的隨法行，隨法行指的是什麼呢？』佛陀告訴不退轉天子：『隨法行的人，不執著于任何法。為什麼呢？如果不執著于諸法，就不會分別什麼是正確，什麼是邪惡。這樣修行的人，既不執著于善，也不執著于不善；既不執著于有漏法，也不執著于無漏法；既不執著於世間法，也不執著于出世間法；既不執著于有為法，也不執著于無為法；既不執著于生死，也不執著于涅槃，這叫做隨法行。如果生起對法的執著，那就不能稱為隨法行了。如果念想：『我正在修行這個法。』這就是戲論，不是隨法行；如果不接受任何法，那就是隨法行；對於一切法沒有憶念、沒有分別、沒有執著，這叫做隨法行。』

這時，不退轉天子對佛陀說道：『世尊！如果能夠這樣隨法行的人，這個人最終不會再有邪行。為什麼呢？正行就叫做最終。住在邪道上的人沒有隨法行，住在正道上的人才有隨法行。世尊！行正行的人，不會有邪法。為什麼呢？因為諸法平等，沒有差別。』

這時，思益梵天（Srimati-brahman，思益梵天）問不退轉天子：『你在這裡隨法行嗎？』

不退轉天子回答說：『如果世尊所說的法中有二相，我才應當行隨法行；現在因為沒有二相才是隨法行，在其中修行的人和所修行的法都不可得。梵天！我以不二法行隨法行。』

【English Translation】 English version: This is called eliminating inversion; this is called reaching equality; this is called entering the position of Dharma; this is called dwelling in the Bodhimanda; this is called destroying all demons; this is called turning the Wheel of Dharma. O good men! If I were to praise and extol the merit of practicing according to the teachings for one kalpa or less than one kalpa, it would be inexhaustible, and the eloquence of the Tathagata would also be inexhaustible.』

Chapter Fourteen on Equal Practice

At that time, there was a Deva (celestial being) in the assembly named Avivartaniya (不退轉, Non-regressing), who said to the Buddha: 『World Honored One! What is meant by following the Dharma in practice, as you have described?』 The Buddha told the Deva: 『One who follows the Dharma in practice does not adhere to any Dharma. Why? If one does not adhere to any Dharma, then one does not discriminate between what is right and what is wrong. One who practices in this way does not adhere to good, nor does one adhere to non-good; one does not adhere to defiled Dharmas, nor does one adhere to undefiled Dharmas; one does not adhere to worldly Dharmas, nor does one adhere to supramundane Dharmas; one does not adhere to conditioned Dharmas, nor does one adhere to unconditioned Dharmas; one does not adhere to birth and death, nor does one adhere to Nirvana. This is called following the Dharma in practice. If one arises with an attachment to the characteristics of Dharma, then that is not called following the Dharma in practice. If one thinks, 『I am practicing this Dharma,』 that is mere play and not following the Dharma in practice. If one does not accept any Dharma, then one is following the Dharma in practice. With regard to all Dharmas, there is no recollection, no discrimination, and no practice. This is called following the Dharma in practice.』

At that time, the Deva Avivartaniya said to the Buddha: 『World Honored One! If one can follow the Dharma in practice in this way, then that person will ultimately not engage in wrong practice. Why? Right practice is called ultimate. One who dwells on the wrong path does not follow the Dharma in practice, while one who dwells on the right path follows the Dharma in practice. World Honored One! One who practices right practice has no wrong Dharmas. Why? Because all Dharmas are equal and without difference.』

At that time, Srimati-brahman (思益梵天,梵天) said to the Deva Avivartaniya: 『Do you follow the Dharma in practice here?』

The Deva replied: 『If there were two aspects in the Dharma spoken by the World Honored One, then I should follow the Dharma in practice; but now, because there are no two aspects, that is following the Dharma in practice. The practitioner and the Dharma practiced are both unattainable. O Brahman! I follow the Dharma in practice with the Dharma of non-duality.』

法行，離諸分別故如，諸法如行，是名隨法行。」

思益言：「汝未曾見此佛土耶？」

天子言：「此佛土亦未曾見我。」

思益言：「此佛土不能思惟、分別見與不見。」

天子言：「我亦不思惟、分別曾於佛土見與不見。」

思益言：「何人未見能見？」

答言：「一切凡夫未見聖法位。若能入者，是為先所未見而見；是法位相非眼所見，非耳、鼻、舌、身、意、識所知；但應隨如相——見如、眼如、乃至意如，法位如亦如是。若能如是見者，是名正見。」◎

◎授不退轉天子記品第十五(丹師子吼品第十九)

◎爾時釋提桓因白佛言：「世尊！譬如賈客主入于寶洲，其人所見皆是寶物。如是成就不可思議功德者，有所樂說皆是法寶，所樂說者皆是實際。所樂說者，于諸法中無所貪著，不著彼我。所樂說者，皆是真實無有顛倒。所樂說者，過去際空，未來際不可得，現在際不起見。所樂說者，不信解者得信解，信解者得解脫。所樂說者，破增上慢；無增上慢者自說所作已辦。所樂說者，魔不得便，所聽法者超度魔事。所樂說者，未生善法令生，已生善法令得增長。所樂說者，已生諸煩惱令斷，未生諸煩惱令不生。所樂說者，未大莊嚴者令大莊嚴，已大莊嚴者令

【現代漢語翻譯】 現代漢語譯本：『法行，因為遠離了一切分別，所以就像諸法如行一樣，這叫做隨法行。』

思益菩薩問：『你未曾見過這個佛土嗎？』

天子回答：『這個佛土也未曾見過我。』

思益菩薩說：『這個佛土不能思惟、分別見與不見。』

天子回答：『我也不思惟、分別曾經在佛土見過或沒見過。』

思益菩薩問：『什麼人未見而能見呢？』

回答說：『一切凡夫未見聖法位。如果能夠進入聖法位，這就是先前未曾見而現在見到了；這個法位相不是眼睛所能見到的，也不是耳朵、鼻子、舌頭、身體、意識所能知曉的；但應當隨順如相——見如、眼如、乃至意如，法位如也是如此。如果能夠這樣見，這叫做正見。』

◎授不退轉天子記品第十五(丹師子吼品第十九)

◎這時，釋提桓因（Śakra Devānām Indra，帝釋天）對佛說：『世尊！譬如商人進入寶洲，他所見到的都是寶物。像這樣成就不可思議功德的人，他所樂意說的都是法寶，他所樂意說的都是實際。他所樂意說的，對於諸法中沒有任何貪著，不執著于彼我。他所樂意說的，都是真實而沒有顛倒。他所樂意說的，過去際是空的，未來際不可得，現在際不起見。他所樂意說的，不信解的人能夠生起信解，信解的人能夠得到解脫。他所樂意說的，能夠破除增上慢；沒有增上慢的人能夠自己說所作已辦。他所樂意說的，魔不能得便，聽法的人能夠超脫魔事。他所樂意說的，未生的善法能夠令其生起，已生的善法能夠令其增長。他所樂意說的，已生的各種煩惱能夠令其斷除，未生的各種煩惱能夠令其不生。他所樂意說的，未大莊嚴的人能夠令其大莊嚴，已大莊嚴的人令』

【English Translation】 English version: 『The practice of Dharma is like this because it is apart from all discriminations; therefore, it is like the practice of suchness of all dharmas. This is called following the Dharma.』

Siyi (Contemplation Increase, a Bodhisattva) said, 『Have you never seen this Buddha land?』

The Deva (celestial being) replied, 『This Buddha land has also never seen me.』

Siyi said, 『This Buddha land cannot think or discriminate between seeing and not seeing.』

The Deva replied, 『I also do not think or discriminate about having seen or not seen in the Buddha land.』

Siyi said, 『Who has not seen but is able to see?』

He replied, 『All ordinary beings have not seen the position of the holy Dharma. If one can enter it, this is seeing what was previously unseen; this Dharma aspect is not seen by the eye, nor known by the ear, nose, tongue, body, mind, or consciousness; but one should follow the suchness aspect—seeing suchness, eye suchness, and even mind suchness, and the Dharma position suchness is also like this. If one can see in this way, this is called right view.』

◎Chapter Fifteen on the Prediction of the Deva Who Does Not Retrogress (Chapter Nineteen on the Lion's Roar of the Alchemist)

◎At that time, Śakra Devānām Indra (釋提桓因, Lord of the Devas) said to the Buddha, 『World Honored One! It is like a merchant entering a treasure island, where everything he sees is treasure. Similarly, one who has accomplished inconceivable merits, whatever he delights in speaking is a Dharma treasure, and whatever he delights in speaking is actuality. Whatever he delights in speaking, he has no attachment to any dharmas, and he is not attached to 'that' or 'self'. Whatever he delights in speaking is true and without inversion. Whatever he delights in speaking, the past limit is empty, the future limit is unattainable, and the present limit does not give rise to views. Whatever he delights in speaking, those who do not believe can gain faith and understanding, and those who have faith and understanding can attain liberation. Whatever he delights in speaking, he can break down arrogance; those without arrogance can speak for themselves that what they have done is completed. Whatever he delights in speaking, Mara (魔, the Evil One) cannot take advantage, and those who listen to the Dharma can transcend the affairs of Mara. Whatever he delights in speaking, unarisen good dharmas can be made to arise, and arisen good dharmas can be made to increase. Whatever he delights in speaking, arisen afflictions can be made to cease, and unarisen afflictions can be prevented from arising. Whatever he delights in speaking, those who are not greatly adorned can be made greatly adorned, and those who are greatly adorned can be made』

不退轉。所樂說者，不斷滅諸法而護佛法。世尊！以是樂說，能降伏一切外道。所以者何？一切野幹不能于師子王前自現其身，況聞其吼。世尊！一切外道諸論議師不能堪忍無上師子之吼，亦復如是。」(八幅爾時佛告下，丹為梵行牢強精進品第二十)。

爾時不退轉天子謂釋提桓因：「憍尸迦！所言師子吼，師子吼者為何謂耶？」

答言：「若行者說法無所貪著，是名師子吼。若行者貪著所見而有所說，是野干鳴，不名師子吼，起諸邪見故。天子！汝當復說所以為師子吼者？」

天子言：「憍尸迦！有所說法，乃至如來尚不貪著，何況余法，是名師子吼。又，憍尸迦！如說修行名師子吼，決定說法名師子吼，說法無畏名師子吼。又，憍尸迦！若行者為不生、不滅、不出故說法，名師子吼。若為無垢、無凈、無合、無散故說法，名師子吼。又，憍尸迦！師子吼名決定說一切法無我、無眾生；師子吼名決定說諸法空；師子吼名守護法故而有所說；師子吼名作是愿言：『我當作佛，滅一切眾生苦惱。』；師子吼名于清凈所須物中少欲知足；師子吼名常能不捨阿蘭若住處；師子吼名行施唱導；師子吼名不捨持戒；師子吼名等心怨親；師子吼名常行精進不捨本願；師子吼名能除煩惱；師子吼名以智慧善知所

【現代漢語翻譯】 現代漢語譯本：『不退轉』（Avivartana，指不退轉于菩提道）菩薩所喜愛的說法，是不以斷滅諸法為目的，而是爲了守護佛法。世尊！憑藉這種喜愛的說法，能夠降伏一切外道。這是為什麼呢？因為一切野干（一種小型犬科動物，比喻弱小的外道）不可能在師子王（Śīlavant，指佛陀）面前顯現自身，更何況是聽到師子王的吼聲。世尊！一切外道諸論議師，也不能夠忍受無上師子之吼，也是同樣的道理。」（出自《丹為梵行牢強精進品第二十》）。

當時，不退轉天子對釋提桓因（Śakro devānam indraḥ，帝釋天）說：「憍尸迦（Kauśika，釋提桓因的別名）！你所說的『師子吼』，『師子吼』究竟是指什麼呢？」

釋提桓因回答說：「如果修行者說法時沒有貪著，這叫做『師子吼』。如果修行者貪著所見而有所說，那是野乾的鳴叫，不叫做『師子吼』，因為它會引起各種邪見。天子！你再說說什麼是『師子吼』？」

天子說：「憍尸迦！如果說法者對於任何法，乃至如來（Tathāgata，佛陀的稱號）之法都不貪著，更何況是其他的法，這叫做『師子吼』。還有，憍尸迦！如實修行而說法，叫做『師子吼』；以決定的智慧說法，叫做『師子吼』；說法時無所畏懼，叫做『師子吼』。還有，憍尸迦！如果修行者爲了不生、不滅、不出世的涅槃境界而說法，叫做『師子吼』。如果爲了無垢、無凈、無合、無散的境界而說法，叫做『師子吼』。還有，憍尸迦！『師子吼』是指決定地說一切法無我、無眾生；『師子吼』是指決定地說諸法皆空；『師子吼』是指爲了守護佛法而有所說；『師子吼』是指發願說：『我應當成佛，滅除一切眾生的苦惱』；『師子吼』是指對於清凈修行所需要的物品，能夠少欲知足；『師子吼』是指常常不捨棄在阿蘭若（āraṇya，寂靜處）居住；『師子吼』是指行佈施並引導他人；『師子吼』是指不捨棄持戒；『師子吼』是指以平等心對待怨家和親人；『師子吼』是指常常精進行進而不捨棄本來的誓願；『師子吼』是指能夠去除煩惱；『師子吼』是指以智慧善巧地瞭解所應瞭解的。

【English Translation】 English version: 'Non-regression' (Avivartana, referring to non-regression from the path to Bodhi). What a Bodhisattva delights in expounding is not to destroy all dharmas but to protect the Buddha-dharma. World Honored One! With this delightful exposition, one can subdue all external paths. Why is that? Because all jackals (a small canid, used as a metaphor for weak external paths) cannot show themselves before the Lion King (Śīlavant, referring to the Buddha), let alone hear its roar. World Honored One! All external path debaters cannot endure the roar of the unsurpassed Lion, and it is the same principle.' (From 'Chapter 20: Dan as Pure Conduct, Firm Strength, and Diligent Progress').

At that time, the Non-regressing Deva said to Śakro devānam indraḥ (Śakra, the lord of the gods): 'Kauśika (another name for Śakra)! What you call the 'Lion's Roar,' what exactly does 'Lion's Roar' mean?'

Śakra replied: 'If a practitioner speaks the Dharma without attachment, that is called a 'Lion's Roar.' If a practitioner speaks with attachment to what is seen, that is a jackal's cry, not a 'Lion's Roar,' because it gives rise to various wrong views. Deva! You should explain further what constitutes a 'Lion's Roar.'"

The Deva said: 'Kauśika! If a speaker does not cling to any dharma, not even the dharma of the Tathāgata (the title of the Buddha), let alone other dharmas, that is called a 'Lion's Roar.' Also, Kauśika! Practicing and speaking accordingly is called a 'Lion's Roar'; speaking with decisive wisdom is called a 'Lion's Roar'; speaking without fear is called a 'Lion's Roar.' Furthermore, Kauśika! If a practitioner speaks for the sake of non-birth, non-death, and non-arising into the world (Nirvana), that is called a 'Lion's Roar.' If one speaks for the sake of a state of being without defilement, without purity, without combination, and without dispersion, that is called a 'Lion's Roar.' Also, Kauśika! 'Lion's Roar' means decisively stating that all dharmas are without self and without sentient beings; 'Lion's Roar' means decisively stating that all dharmas are empty; 'Lion's Roar' means speaking for the sake of protecting the Dharma; 'Lion's Roar' means making the vow: 'I shall become a Buddha and extinguish the suffering of all sentient beings'; 'Lion's Roar' means being content with few desires regarding the necessities for pure practice; 'Lion's Roar' means constantly not abandoning residence in the āraṇya (a quiet place); 'Lion's Roar' means practicing giving and guiding others; 'Lion's Roar' means not abandoning upholding the precepts; 'Lion's Roar' means treating enemies and relatives with equanimity; 'Lion's Roar' means constantly practicing diligence and not abandoning one's original vows; 'Lion's Roar' means being able to remove afflictions; 'Lion's Roar' means skillfully understanding what should be understood with wisdom.

行。」

說是師子吼法時，三千大千世界六種震動，百千伎樂不鼓自鳴，其大光明普照天地。百千諸天踴躍歡喜言：「我等聞不退轉天子說師子吼法，于閻浮提再見轉法輪。」

時佛微笑。諸佛常法，若微笑時，若干百千種青、黃、赤、白、紅、紫等光，從口中出普照無量無邊世界，上過梵世蔽日月光，還繞身三匝，從頂相入。於是思益梵天向佛合掌，以偈贊曰：

「度一切慧最勝尊，　　悉知三世眾生行， 　智慧功德及解脫，　　唯愿演說笑因緣。 　佛慧無量無障礙，　　聲聞緣覺所不及， 　知眾生心隨意說，　　愿最上尊說笑緣。 　佛光可樂凈無穢，　　普照天人蔽日月， 　須彌鐵圍及眾山，　　愿無比尊說笑緣。 　大聖寂然離瞋恨，　　天人瞻仰無厭足， 　一切皆蒙得快樂，　　愿為分別笑因緣。 　通達諸法空無我，　　水沫云露夢所見， 　水中月影虛空相，　　愿以妙音說笑緣。 　離分別想諸邪見，　　了空無相及無作， 　常樂禪定寂然法，　　愿說放此凈光緣。 　不著文字言音聲，　　說不依法及眾生， 　彼各自謂為我說，　　愿神通智說笑緣。 　佛為醫王滅眾病，　　那羅延力救世者， 　趣舍燈明究竟道，　　天人供養說笑緣。」

爾時佛告思益梵

【現代漢語翻譯】 現代漢語譯本： 『行。』 說是師子吼法時，三千大千世界（Sahasra-Mahasahasra-lokadhatu）六種震動，百千伎樂不鼓自鳴，其大光明普照天地。百千諸天踴躍歡喜言：『我等聞不退轉天子說師子吼法，于閻浮提（Jambudvipa）再見轉法輪。』 時佛微笑。諸佛常法，若微笑時，若干百千種青、黃、赤、白、紅、紫等光，從口中出普照無量無邊世界，上過梵世蔽日月光，還繞身三匝，從頂相入。於是思益梵天（Susiddhi-brahman）向佛合掌，以偈贊曰： 『度一切慧最勝尊，　　悉知三世眾生行， 　智慧功德及解脫，　　唯愿演說笑因緣。 　佛慧無量無障礙，　　聲聞緣覺所不及， 　知眾生心隨意說，　　愿最上尊說笑緣。 　佛光可樂凈無穢，　　普照天人蔽日月， 　須彌（Sumeru）鐵圍（Cakravada）及眾山，　　愿無比尊說笑緣。 　大聖寂然離瞋恨，　　天人瞻仰無厭足， 　一切皆蒙得快樂，　　愿為分別笑因緣。 　通達諸法空無我，　　水沫云露夢所見， 　水中月影虛空相，　　愿以妙音說笑緣。 　離分別想諸邪見，　　了空無相及無作， 　常樂禪定寂然法，　　愿說放此凈光緣。 　不著文字言音聲，　　說不依法及眾生， 　彼各自謂為我說，　　愿神通智說笑緣。 　佛為醫王滅眾病，　　那羅延（Narayana）力救世者， 　趣舍燈明究竟道，　　天人供養說笑緣。』 爾時佛告思益梵

【English Translation】 English version: 『Very well.』 When the Dharma of the Lion's Roar was spoken, the three thousand great thousand worlds (Sahasra-Mahasahasra-lokadhatu) shook in six ways, and hundreds of thousands of musical instruments played without being struck. The great light illuminated heaven and earth. Hundreds of thousands of devas (celestial beings) leaped for joy and said, 『We have heard the Dharma of the Lion's Roar spoken by the Bodhisattva of Non-retrogression, and we see the turning of the Dharma wheel again in Jambudvipa (the continent where humans reside).』 Then the Buddha smiled. It is the constant practice of all Buddhas that when they smile, hundreds of thousands of kinds of blue, yellow, red, white, crimson, and purple lights emanate from their mouths, illuminating immeasurable and boundless worlds. The light surpasses the Brahma world, obscuring the light of the sun and moon, and circles the body three times before entering through the crown of the head. Thereupon, Susiddhi-brahman (the Brahma Susiddhi), with his palms together, praised the Buddha in verse: 『The most supreme one who has crossed over all wisdom, 　Completely knows the conduct of beings in the three times, 　Wisdom, merit, and liberation, 　We only wish you would explain the cause of your smile. 　The Buddha's wisdom is immeasurable and without obstruction, 　Unattainable by Sravakas (voice-hearers) and Pratyekabuddhas (solitary realizers), 　Knowing the minds of beings, you speak accordingly, 　We wish the most supreme one would explain the cause of your smile. 　The Buddha's light is delightful, pure, and without defilement, 　Universally illuminating gods and humans, obscuring the sun and moon, 　Mount Sumeru (Sumeru), the Iron Mountains (Cakravada), and all mountains, 　We wish the incomparable one would explain the cause of your smile. 　The Great Sage is peaceful, free from anger and hatred, 　Gods and humans gaze upon you without satiety, 　All beings receive happiness, 　We wish you would explain the cause of your smile. 　Penetrating all dharmas as empty and without self, 　Like bubbles, clouds, dew, and what is seen in dreams, 　The moon's reflection in water, the appearance of space, 　We wish you would explain the cause of your smile with your wonderful voice. 　Free from discriminating thoughts and all wrong views, 　Understanding emptiness, signlessness, and non-action, 　Constantly delighting in meditative concentration, the peaceful Dharma, 　We wish you would explain the cause of emitting this pure light. 　Not attached to written words, speech, or sounds, 　Speaking without relying on the Dharma or beings, 　Each of them thinks you are speaking for them, 　We wish you would explain the cause of your smile with your supernatural wisdom. 　The Buddha is the king of physicians, eradicating all diseases, 　With the strength of Narayana (Narayana), the savior of the world, 　Approaching and abandoning, the lamp of the ultimate path, 　Gods and humans make offerings; explain the cause of your smile.』 At that time, the Buddha said to Susiddhi-brahman:

天：「汝見是不退轉天子不？」

「唯然，已見！」

「梵天！此不退轉天子從今已后，過三百二十萬阿僧祇劫當得作佛，號須彌燈王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名妙化，劫名梵嘆。其佛國土以閻浮檀金琉璃為地，純以菩薩為僧，無諸魔怨。所須之物應念即至，佛壽無量不可計數。」

於是思益梵天謂不退轉天子：「如來今已授仁者記。」

天子言：「梵天！如與如、法性受記、與我受記亦復如是。」

思益言：「如、法性不可授記。」

天子言：「如、法性不可授記者，當知一切菩薩受記亦復如是。」

思益言：「若如來不與汝記，汝於過去諸佛所則為空住梵行。」

天子言：「若無所住是住梵行。」

思益言：「云何無住而住梵行？」

答言：「若不住欲界、不住色界、不住無色界，是住梵行。又，梵天！若行者不住我、不住眾生、不住壽命者、不住人者，是住梵行。以要言之，若不住法、不住非法，是住梵行。」

又問：「梵行者有何義？」

答言：「住不二道，是梵行義！」

又問：「住不二道，為住何所？」

答言：「住不二道，是即不住一切諸法

【現代漢語翻譯】 現代漢語譯本 天問：『你見到這位不退轉天子了嗎？』 答：『是的，已經見到了！』 天說：『梵天！這位不退轉天子從今以後，經過三百二十萬阿僧祇劫（asamkhya kalpas，無數個大劫）后將成佛，佛號為須彌燈王如來（Sumeru Lamp King Tathagata）、應供（Arhat，值得供養者）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行者）、善逝（Sugata，走得很好的人）、世間解（Lokavidu，瞭解世界者）、無上士（Anuttara，無上的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta Devamanushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬者）。他的世界名為妙化，劫名為梵嘆。他的佛國土以閻浮檀金（Jambudvipa gold，一種珍貴的金色）和琉璃為地，完全由菩薩（Bodhisattva，追求覺悟的眾生）組成僧團，沒有各種魔怨。所需的物品應念而至，佛的壽命無量，不可計數。』 於是思益梵天（Susiddhi Brahma）對不退轉天子說：『如來（Tathagata，佛的稱號）現在已經給你授記了。』 天子說：『梵天！如（Tathata，真如）、法性（Dharmata，法的本性）受記，與我受記也是一樣的。』 思益說：『如、法性是不可授記的。』 天子說：『如、法性不可授記，那麼應當知道一切菩薩受記也是如此。』 思益說：『如果如來不給你授記，那麼你在過去諸佛那裡就是空住了梵行（Brahmacharya，清凈的行為）。』 天子說：『如果無所住，那就是住梵行。』 思益說：『怎樣是無住而住梵行呢？』 答：『如果不執著于欲界（Kama-dhatu，慾望的領域）、不執著于（Rupa-dhatu，物質的領域）、不執著于無（Arupa-dhatu，非物質的領域），這就是住梵行。還有，梵天！如果修行者不執著於我（Atman，自我）、不執著于眾生（Sattva，有情）、不執著于壽命者（Jiva，生命）、不執著於人者（Pudgala，補特伽羅），這就是住梵行。總而言之，如果不執著於法（Dharma，佛法）、不執著于非法（Adharma，非佛法），這就是住梵行。』 又問：『梵行者有什麼意義？』 答：『安住于不二之道（Advaya，超越二元對立的道路），這就是梵行的意義！』 又問：『安住于不二之道，是安住于什麼地方？』 答：『安住于不二之道，就是不住於一切諸法（Dharma，一切事物）。』

【English Translation】 English version The Deva asked: 'Have you seen this Avinivartaniya Deva (non-regressing celestial being)?' 'Yes, I have seen him!' The Deva said: 'Brahma! This Avinivartaniya Deva, after three million two hundred thousand asamkhya kalpas (innumerable great eons) from now, will become a Buddha, named Sumeru Lamp King Tathagata (Sumeru Lamp King Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone One), Lokavidu (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). His world will be named Wondrous Transformation, and the kalpa will be named Brahma's Praise. His Buddha-land will have Jambudvipa gold (a precious gold) and lapis lazuli as its ground, and will be purely composed of Bodhisattvas (beings seeking enlightenment) as the Sangha (community), without any demonic hindrances. The things needed will appear instantly upon thought, and the Buddha's lifespan will be immeasurable and uncountable.' Then Susiddhi Brahma (Brahma of Excellent Thought) said to the Avinivartaniya Deva: 'The Tathagata (Thus Come One, title of a Buddha) has now bestowed a prophecy upon you.' The Deva said: 'Brahma! The prophecy of Tathata (Suchness, the true nature of reality), Dharmata (the nature of Dharma), is the same as the prophecy bestowed upon me.' Susiddhi said: 'Tathata and Dharmata cannot be prophesied.' The Deva said: 'If Tathata and Dharmata cannot be prophesied, then it should be known that the prophecies bestowed upon all Bodhisattvas are also like this.' Susiddhi said: 'If the Tathagata does not bestow a prophecy upon you, then you would have lived the Brahmacharya (pure conduct) in vain in the presence of the Buddhas of the past.' The Deva said: 'If there is no abiding, that is abiding in Brahmacharya.' Susiddhi said: 'How is it that one abides in Brahmacharya without abiding?' He replied: 'If one does not abide in the Kama-dhatu (desire realm), does not abide in the Rupa-dhatu (form realm), and does not abide in the Arupa-dhatu (formless realm), that is abiding in Brahmacharya. Furthermore, Brahma! If a practitioner does not abide in Atman (self), does not abide in Sattva (sentient beings), does not abide in Jiva (life), and does not abide in Pudgala (person), that is abiding in Brahmacharya. In short, if one does not abide in Dharma (teachings), and does not abide in Adharma (non-teachings), that is abiding in Brahmacharya.' He further asked: 'What is the meaning of Brahmacharya?' He replied: 'Abiding in the Advaya (non-dual path), that is the meaning of Brahmacharya!' He further asked: 'Abiding in the non-dual path, where does one abide?' He replied: 'Abiding in the non-dual path is not abiding in any Dharma (things).'

。所以者何？眾賢聖無所住、不取於法，能度諸流。」

又問：「云何為修道？」

答言：「不墮有，不墮無，亦不分別是有、是無。習如是者，名為修道。」

又問：「以何法修道？」

答言：「不以見、聞、覺、知法，不以得、不以證，於一切法無相、無示，名為修道。」

又問：「何謂菩薩牢強精進？」

答言：「若菩薩于諸法不見一相、不見異相，是名菩薩牢強精進大莊嚴也。于諸法不壞法性故，于諸法無著、無斷、無增、無減，不見垢凈，出於法性，是名菩薩第一精進，所謂身無所起、心無所起。」

於是世尊贊不退轉天子：「善哉，善哉！」贊已，語思益梵天言：「如此天子所說：『身無所起、心無所起，是為第一牢強精進。』梵天！我念宿世一切所行牢強精進，持戒頭陀，于諸師長供養恭敬，在空閑處專精行道，讀誦多聞，愍念眾生，給其所須；一切難行苦行慇勤精進，而過去諸佛不見授阿耨多羅三藐三菩提記。所以者何？我住身、口、心，起精進相故。梵天！我后得如天子所說牢強精進故，然燈佛授我記言：『汝于來世當得作佛，號釋迦牟尼。』是故，梵天！若菩薩疾欲受記，應當修習如是牢強精進，謂于諸法不起精進相。」

「世尊！何等是不

【現代漢語翻譯】 現代漢語譯本：『為什麼呢？因為眾多的賢聖不住于任何地方，不執取任何法，才能度脫一切煩惱的流轉。』

又問：『什麼是修道？』

答道：『不落入「有」的觀念，也不落入「無」的觀念，也不分別什麼是「有」，什麼是「無」。如此修習，就叫做修道。』

又問：『用什麼方法修道？』

答道：『不依靠見、聞、覺、知這些方法，不依靠獲得、不依靠證悟，對於一切法不執著于相，不尋求任何指示，這就叫做修道。』

又問：『什麼是菩薩牢固強盛的精進？』

答道：『如果菩薩對於諸法，不見單一的相，也不見不同的相，這就是菩薩牢固強盛的精進大莊嚴。對於諸法不破壞其法性，對於諸法沒有執著、沒有斷滅、沒有增加、沒有減少，不見垢染與清凈，超越於法性，這就是菩薩第一精進，也就是身無所起、心無所起。』

於是世尊讚歎不退轉天子：『善哉，善哉！』讚歎完畢，對思益梵天說道：『如此天子所說：『身無所起、心無所起，是為第一牢強精進。』梵天！我回憶過去世所做的一切牢強精進，持戒頭陀（苦行），對於各位師長供養恭敬，在空閑的地方專心修行，讀誦經典廣聞佛法，憐憫眾生，供給他們所需；一切難行的苦行都慇勤精進，然而過去的諸佛並沒有給我授阿耨多羅三藐三菩提（無上正等正覺）的記別。為什麼呢？因為我執著于身、口、心，生起精進的相。梵天！我後來得到如天子所說的牢強精進，燃燈佛才給我授記說：『你于未來世應當成佛，號釋迦牟尼（能仁）。』所以，梵天！如果菩薩想要快速得到授記，應當修習如此牢強精進，也就是對於諸法不起精進的相。』

『世尊！什麼是不

【English Translation】 English version: 『Why is that? Because the multitude of virtuous and wise ones do not dwell anywhere, do not grasp at any dharma, and are able to cross over all streams (of suffering).』

Again he asked: 『What is cultivating the path?』

He answered: 『Not falling into existence, not falling into non-existence, and also not distinguishing between what is existence and what is non-existence. Practicing in this way is called cultivating the path.』

Again he asked: 『With what dharma does one cultivate the path?』

He answered: 『Not with the dharma of seeing, hearing, awareness, and knowing; not with attainment, not with realization; towards all dharmas, without characteristics, without indications, this is called cultivating the path.』

Again he asked: 『What is called the Bodhisattva's firm and vigorous diligence?』

He answered: 『If a Bodhisattva, towards all dharmas, does not see a single characteristic, does not see different characteristics, this is called the Bodhisattva's firm and vigorous diligence, the great adornment. Towards all dharmas, because the dharma-nature is not destroyed; towards all dharmas, without attachment, without cessation, without increase, without decrease, not seeing defilement or purity, going beyond dharma-nature, this is called the Bodhisattva's foremost diligence, which is to say, the body has no arising, the mind has no arising.』

Thereupon, the World Honored One praised the Non-Regressing Deva: 『Excellent, excellent!』 Having praised him, he said to Brahma (the great god) Thinking Benefit: 『What this Deva has said: 『The body has no arising, the mind has no arising, this is the foremost firm and vigorous diligence.』 Brahma! I recall in my past lives all the firm and vigorous diligence I practiced, upholding precepts, practicing dhuta (ascetic practices), towards all teachers offering reverence and respect, in secluded places diligently practicing the path, reciting and studying widely, having compassion for sentient beings, providing them with what they needed; all difficult and bitter practices were diligently and vigorously pursued, yet the Buddhas of the past did not give me a prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Why is that? Because I dwelled in body, speech, and mind, giving rise to the appearance of diligence. Brahma! Later, because I attained the firm and vigorous diligence as spoken by the Deva, Dipamkara Buddha (the light-making Buddha) gave me a prediction, saying: 『In the future, you shall become a Buddha, named Shakyamuni (the capable sage).』 Therefore, Brahma! If a Bodhisattva quickly desires to receive a prediction, he should cultivate such firm and vigorous diligence, which is to say, towards all dharmas, not giving rise to the appearance of diligence.』

『World Honored One! What is not

起相精進？」

佛言：「三世等空精進，是名不起相精進。」

「世尊！云何為三世等空精進？」

佛言：「過去心已滅，未來心未至，現在心無住；若法滅不復更起，若未至即無生相，若無住即住實相。又實相亦無有生，若法無生則無去、來、今，若無去、來、今者則從本已來性常不生，是名三世等空精進，能令菩薩疾得受記。

「梵天！菩薩成就如是法忍者，能了達一切法無所舍，是名檀波羅蜜；了達一切法無漏，是名尸波羅蜜；了達一切法無傷，是名羼提波羅蜜；了達一切法無所起，是名毗梨耶波羅蜜；了達一切法平等，是名禪波羅蜜；了達一切法無所分別，是名般若波羅蜜。若菩薩如是了達，則于諸法無增無減、無正無邪。是菩薩雖佈施，不求果報；雖持戒，無所貪著；雖忍辱，知內外空；雖精進，知無起相；雖禪定，無所依止；雖行慧，無所取相。

「梵天！菩薩成就如是法忍，雖示現一切所行，而無所染污。是人得世間平等相，不為利衰、譭譽、稱譏、苦樂之所傾動，出過一切世間法故；不自高、不自下、不喜不戚、不動不逸、無二心、離諸緣，得無二法；為墮見二法眾生起大悲心，為其受身而教化之。梵天！是名第一牢強精進，所謂得無我、空、法忍，而於眾生起大悲

【現代漢語翻譯】 現代漢語譯本 『如何是不起相的精進？』

佛說：『對過去、現在、未來三世都視為空性的精進，這叫做不起相的精進。』

『世尊！什麼是三世等空精進？』

佛說：『過去的心已經滅去，未來的心尚未到來，現在的心沒有停留；如果法滅去不再重新生起，如果未到來就沒有生起的現象，如果沒有停留就安住于實相。而且實相也沒有生起，如果法沒有生起就沒有過去、現在、未來，如果沒有過去、現在、未來，那麼就從根本以來本性常不生，這叫做三世等空精進，能讓菩薩迅速得到授記。

梵天！菩薩成就這樣的法忍，就能了達一切法沒有什麼可以捨棄，這叫做檀波羅蜜（佈施，charity）；了達一切法沒有遺漏，這叫做尸波羅蜜（持戒，discipline）；了達一切法沒有傷害，這叫做羼提波羅蜜（忍辱，patience）；了達一切法沒有什麼可以生起，這叫做毗梨耶波羅蜜（精進，diligence）；了達一切法平等，這叫做禪波羅蜜（禪定，meditation）；了達一切法沒有什麼可以分別，這叫做般若波羅蜜（智慧，wisdom）。如果菩薩這樣了達，那麼對於諸法就沒有增加也沒有減少，沒有正也沒有邪。這樣的菩薩雖然佈施，不求果報；雖然持戒，沒有什麼貪戀執著；雖然忍辱，知道內外皆空；雖然精進，知道沒有生起的現象；雖然禪定，沒有什麼可以依靠；雖然行使智慧，沒有什麼可以執取。

梵天！菩薩成就這樣的法忍，雖然示現一切所行，而沒有什麼染污。這樣的人得到世間平等的相，不被利益和衰敗、誹謗和讚譽、稱揚和譏諷、痛苦和快樂所動搖，因為超越了一切世間法；不自高自大，不自輕自賤，不喜悅不憂愁，不激動不安逸，沒有二心，遠離各種因緣，得到無二法；爲了那些墮入二法見解的眾生，生起大悲心，為他們受身而教化他們。梵天！這叫做第一牢強精進，就是得到無我、空、法忍，而對眾生生起大悲心。』

【English Translation】 English version 『What is energetic progress that does not arise from characteristics?』

The Buddha said: 『Energetic progress that regards the three times as empty is called energetic progress that does not arise from characteristics.』

『World Honored One! What is energetic progress that regards the three times as equally empty?』

The Buddha said: 『The past mind has already ceased, the future mind has not yet arrived, and the present mind has no abiding. If a dharma ceases and does not arise again, if it has not arrived, then there is no characteristic of arising; if there is no abiding, then one abides in the true characteristic. Moreover, the true characteristic also has no arising. If a dharma has no arising, then there is no going, coming, or present. If there is no going, coming, or present, then from the beginning, its nature is constantly unarisen. This is called energetic progress that regards the three times as equally empty, and it can enable a Bodhisattva to quickly receive a prediction of enlightenment.

Brahma! A Bodhisattva who achieves such forbearance of the Dharma is able to understand that there is nothing to relinquish in all dharmas, and this is called Dāna pāramitā (perfection of giving, charity); understanding that all dharmas are without outflows, this is called Śīla pāramitā (perfection of morality, discipline); understanding that all dharmas are without harm, this is called Kṣānti pāramitā (perfection of patience, patience); understanding that all dharmas have nothing to arise from, this is called Vīrya pāramitā (perfection of vigor, diligence); understanding that all dharmas are equal, this is called Dhyāna pāramitā (perfection of meditation, meditation); understanding that all dharmas have nothing to be distinguished, this is called Prajñā pāramitā (perfection of wisdom, wisdom). If a Bodhisattva understands in this way, then with regard to all dharmas, there is neither increase nor decrease, neither right nor wrong. Although this Bodhisattva gives, he does not seek reward; although he upholds precepts, he has no attachment; although he practices patience, he knows that both inside and outside are empty; although he is energetic, he knows there is no characteristic of arising; although he practices meditation, he has nothing to rely on; although he practices wisdom, he has nothing to grasp.

Brahma! A Bodhisattva who achieves such forbearance of the Dharma, although he manifests all kinds of conduct, is not defiled by anything. This person obtains the characteristic of equality in the world, and is not moved by gain and loss, defamation and praise, commendation and ridicule, suffering and joy, because he has transcended all worldly dharmas; he is neither arrogant nor self-deprecating, neither joyful nor sorrowful, neither agitated nor indolent, without duality, and detached from all conditions, obtaining non-dual dharmas; for those sentient beings who have fallen into the view of duality, he arouses great compassion, takes on a body for their sake, and teaches them. Brahma! This is called the first firm and strong energetic progress, namely, obtaining the forbearance of no-self, emptiness, and the Dharma, and arousing great compassion for sentient beings.』

心，為之受身。」

說是牢強精進相時，八千菩薩得無生法忍，佛為受記，皆當得阿耨多羅三藐三菩提，各于異土得成佛道，皆同一號，號堅精進。

◎爾時大迦葉白佛言：「世尊！譬如諸大龍，若欲雨時，雨于大海；此諸菩薩亦復如是，以大法雨雨菩薩心。」

佛言：「迦葉！如汝所說，諸大龍王所以不雨閻浮提者，非有吝也，但以其地不堪受故。所以者何？大龍所雨，澍如車軸。若其雨者，是閻浮提及城邑、聚落、山林、陂池，悉皆漂流如漂棗葉，是故大龍不雨大雨于閻浮提。如是，迦葉！此諸菩薩所以不雨法雨于餘眾生者，亦無吝心，以其器不堪受如是等法。是故此諸菩薩但于甚深智慧無量大海菩薩心中，雨如是等不可思議無上法雨。

「迦葉！又如大海，堪受大雨，澍如車軸，不增不減；此諸菩薩亦復如是，若於一劫、若復百劫，若聽、若說，其法湛然，不增不減。

「迦葉！又如大海，百川眾流入其中者，同一鹹味；此諸菩薩亦復如是，聞種種法、種種論議，皆能信解為一空味。(前幅爾時大迦葉下丹本為海喻品第二十一)

「迦葉！又如大海，澄凈無垢，濁水流入即皆清潔；此諸菩薩亦復如是，凈諸結恨塵勞之垢。

「迦葉！又如大海，甚深無底；此諸菩薩

【現代漢語翻譯】 現代漢語譯本：『心，是（眾生）承受身體的原因。』

當佛陀宣說牢強精進相時，八千位菩薩證得了無生法忍（Anutpattika-dharma-kshanti，對法不生不滅的領悟），佛陀為他們授記，預言他們都將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），各自在不同的國土成就佛道，佛號都相同，名為堅精進。

◎這時，大迦葉（Mahakasyapa）對佛陀說：『世尊！譬如諸大龍，如果想要下雨時，就雨于大海；這些菩薩也是這樣，以大法雨滋潤菩薩的心。』

佛陀說：『迦葉（Kasyapa）！正如你所說，諸大龍王之所以不在閻浮提（Jambudvipa，我們所居住的這個世界）降雨，並非是吝嗇，而是因為那裡的土地無法承受。為什麼呢？大龍所降的雨，像車軸一樣粗大。如果降下這樣的雨，閻浮提以及城邑、村落、山林、水池，都會像漂浮的棗葉一樣被沖走，所以大龍不在閻浮提降下大雨。同樣，迦葉（Kasyapa）！這些菩薩之所以不向其餘眾生降下法雨，也不是因為吝嗇，而是因為他們的根器無法承受這樣的法。因此，這些菩薩只在具有甚深智慧、如無量大海般的菩薩心中，降下這樣不可思議的無上法雨。

『迦葉（Kasyapa）！又如大海，能夠承受大雨，即使像車軸一樣粗大，也不會增加或減少；這些菩薩也是這樣，無論在一劫（kalpa，極長的時間單位）或一百劫的時間裡，無論是聽法還是說法，他們的法性都湛然不動，不增不減。

『迦葉（Kasyapa）！又如大海，百川眾流匯入其中，都變成同一種鹹味；這些菩薩也是這樣，聽聞種種法、種種論議，都能信解為唯一的空性之味。

『迦葉（Kasyapa）！又如大海，澄凈無垢，濁水流入其中，立刻變得清潔；這些菩薩也是這樣，能夠凈化各種煩惱、嗔恨和塵勞的垢染。

『迦葉（Kasyapa）！又如大海，極其深邃，沒有底。

【English Translation】 English version: 'The mind is the reason for receiving a body.'

When the Buddha spoke of the aspect of firm and vigorous progress, eight thousand Bodhisattvas attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena), and the Buddha prophesied that they would all attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), each attaining Buddhahood in different lands, all with the same name, called Firm Vigorous Progress.

◎At that time, Mahakasyapa (the great Kasyapa) said to the Buddha: 'World Honored One! It is like the great dragons, when they wish to rain, rain upon the great ocean; these Bodhisattvas are also like this, using the great Dharma rain to nourish the minds of Bodhisattvas.'

The Buddha said: 'Kasyapa (Mahakasyapa)! As you say, the reason why the great dragon kings do not rain upon Jambudvipa (the continent where we live) is not because of stinginess, but because the land there cannot bear it. Why is that? The rain that the great dragons pour is as thick as a cart axle. If it were to rain like that, Jambudvipa, along with its cities, villages, mountains, ponds, would all be washed away like floating jujube leaves. Therefore, the great dragons do not pour great rain upon Jambudvipa. Likewise, Kasyapa (Mahakasyapa)! The reason why these Bodhisattvas do not pour Dharma rain upon other sentient beings is not because of stinginess either, but because their capacity cannot bear such Dharma. Therefore, these Bodhisattvas only pour such inconceivable, unsurpassed Dharma rain into the minds of Bodhisattvas who possess profound wisdom, like the boundless ocean.

'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, which can bear great rain, even as thick as a cart axle, without increasing or decreasing; these Bodhisattvas are also like this, whether listening or speaking for one kalpa (an extremely long period of time) or a hundred kalpas, their Dharma nature remains serene, without increasing or decreasing.

'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, into which hundreds of rivers flow, all becoming the same salty taste; these Bodhisattvas are also like this, hearing all kinds of Dharma, all kinds of discussions, they can all believe and understand them as the one taste of emptiness.

'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, clear and without defilement, when turbid water flows into it, it immediately becomes clean; these Bodhisattvas are also like this, able to purify the defilements of all kinds of afflictions, hatred, and worldly cares.

'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, which is extremely deep, without a bottom.

亦復如是，能思惟入無量法，故名為甚深，一切聲聞、辟支佛不能測，故名為無底。

「迦葉！又如大海，集無量水；此諸菩薩亦復如是，集無量法、無量智慧，是故說諸菩薩心如大海。

「迦葉！又如大海，積聚種種無量珍寶；此諸菩薩亦復如是，入種種法門，集諸法寶，種種行道，出生無量法寶之聚。

「迦葉！又如大海，有三種寶：一者少價、二者有價、三者無價；此諸菩薩所可說法亦復如是，隨諸眾生根之利鈍令得解脫——有以小乘而得解脫，有以中乘而得解脫，有以大乘而得解脫。

「迦葉！又如大海，漸漸轉深；此諸菩薩亦復如是，向薩婆若漸漸轉深。

「迦葉！又如大海，不宿死屍；此諸菩薩亦復如是，不宿聲聞、辟支佛心，亦不宿慳貪、毀戒、瞋恚、懈怠、亂念、愚癡之心，亦不宿我、人、眾生之見。

「迦葉！又如劫盡燒時，諸小陂池、江河、泉源在前枯竭，然後大海乃當消盡；正法滅時亦復如是，諸行小道正法先盡，然後菩薩大海之心正法乃滅。迦葉！此諸菩薩寧失身命不捨正法。汝謂菩薩失正法耶？勿造斯觀。迦葉！如彼大海有金剛珠，名集諸寶，乃至七日出時，火至梵世，而此寶珠不燒不失，轉至他方大海之中。若是寶珠在此世界，世界燒者無有是處

【現代漢語翻譯】 現代漢語譯本： 也是這樣，能夠思惟進入無量法，所以名為甚深，一切聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）不能測度，所以名為無底。

『迦葉（Kāśyapa，佛陀的弟子名）！又如大海，聚集無量的水；這些菩薩也是這樣，聚集無量的法、無量的智慧，所以說諸菩薩的心像大海。』

『迦葉（Kāśyapa，佛陀的弟子名）！又如大海，積聚種種無量的珍寶；這些菩薩也是這樣，進入種種法門，聚集諸法寶，種種修行，出生無量法寶的聚集。』

『迦葉（Kāśyapa，佛陀的弟子名）！又如大海，有三種寶：一是少價、二是有價、三是無價；這些菩薩所說的法也是這樣，隨著眾生根器的利鈍而令他們得到解脫——有的以小乘（Hīnayāna，佛教的早期流派，注重個人解脫）而得到解脫，有的以中乘而得到解脫，有的以大乘（Mahāyāna，佛教的主要流派之一，注重普度眾生）而得到解脫。』

『迦葉（Kāśyapa，佛陀的弟子名）！又如大海，漸漸轉深；這些菩薩也是這樣，向薩婆若（Sarvajña，一切智，佛的智慧）漸漸轉深。』

『迦葉（Kāśyapa，佛陀的弟子名）！又如大海，不留宿死屍；這些菩薩也是這樣，不留宿聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）的心，也不留宿慳貪、毀戒、瞋恚、懈怠、亂念、愚癡的心，也不留宿我、人、眾生之見。』

『迦葉（Kāśyapa，佛陀的弟子名）！又如劫盡燒燬時，諸小水池、江河、泉源在前枯竭，然後大海才當消盡；正法滅亡時也是這樣，諸行小道正法先盡，然後菩薩大海之心正法才滅。迦葉（Kāśyapa，佛陀的弟子名）！這些菩薩寧願失去身命也不捨棄正法。你認為菩薩會失去正法嗎？不要產生這種看法。迦葉（Kāśyapa，佛陀的弟子名）！如那大海有金剛珠，名叫集諸寶，乃至七日出時，火燒到梵世（Brahmaloka，色界天的最高層），而這寶珠不被燒燬不丟失，轉移到其他方的大海之中。如果這寶珠在這個世界，世界被燒燬的情況是沒有的。』

【English Translation】 English version: It is also thus, being able to contemplate and enter immeasurable Dharmas, therefore it is called profound; all Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (self-enlightened Buddhas) cannot fathom it, therefore it is called bottomless.

'Kāśyapa (one of the Buddha's disciples)! Just as the great ocean gathers immeasurable water, so too do these Bodhisattvas gather immeasurable Dharmas and immeasurable wisdom; therefore, it is said that the minds of the Bodhisattvas are like the great ocean.'

'Kāśyapa (one of the Buddha's disciples)! Just as the great ocean accumulates various immeasurable treasures, so too do these Bodhisattvas enter various Dharma gates, gather Dharma treasures, practice various paths, and bring forth immeasurable collections of Dharma treasures.'

'Kāśyapa (one of the Buddha's disciples)! Just as the great ocean has three kinds of treasures: the first is of little value, the second is of value, and the third is of priceless value, so too is the Dharma taught by these Bodhisattvas; according to the sharpness or dullness of the faculties of sentient beings, they are enabled to attain liberation—some attain liberation through the Hīnayāna (Small Vehicle, focusing on individual liberation), some attain liberation through the Middle Vehicle, and some attain liberation through the Mahāyāna (Great Vehicle, focusing on universal liberation).'

'Kāśyapa (one of the Buddha's disciples)! Just as the great ocean gradually deepens, so too do these Bodhisattvas gradually deepen towards Sarvajña (all-knowingness, the wisdom of the Buddha).'

'Kāśyapa (one of the Buddha's disciples)! Just as the great ocean does not harbor corpses, so too do these Bodhisattvas not harbor the minds of Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (self-enlightened Buddhas), nor do they harbor minds of stinginess, violation of precepts, anger, laziness, distracted thoughts, and ignorance, nor do they harbor views of self, person, or sentient being.'

'Kāśyapa (one of the Buddha's disciples)! Just as when the kalpa (cosmic cycle) comes to an end and is burned, the small ponds, rivers, and springs dry up first, and then the great ocean will eventually be exhausted, so too when the True Dharma is extinguished, the minor paths of practice and the True Dharma will be exhausted first, and then the True Dharma of the Bodhisattva's great ocean-like mind will be extinguished. Kāśyapa (one of the Buddha's disciples)! These Bodhisattvas would rather lose their lives than abandon the True Dharma. Do you think that Bodhisattvas would lose the True Dharma? Do not create such a view. Kāśyapa (one of the Buddha's disciples)! Just as that great ocean has a diamond jewel called 'Gathering All Treasures,' even when the seven suns appear and the fire reaches the Brahmaloka (the highest heaven in the realm of form), this jewel will not be burned or lost, but will be transferred to another great ocean. If this jewel were in this world, there would be no such thing as the world being burned.'

；此諸菩薩亦復如是，正法滅時，七邪法出，爾乃至於他方世界。何等七？一者，外道論；二者，惡知識；三者，邪用道法；四者，互相惱亂；五者，入邪見棘林；六者，不修福德；七者，無有得道。此七惡出時，是諸菩薩知諸眾生不可得度，爾乃至於他方佛國，不離見佛、聞法、教化眾生、增長善根。

「迦葉！又如大海，為無量眾生之所依止；此諸菩薩亦復如是，眾生依止得三種樂：人樂、天樂、涅槃之樂。

「迦葉！又如大海，咸不可飲；此諸菩薩亦復如是，諸魔外道不能吞滅。」

於是大迦葉白佛言：「世尊！大海雖深尚可測量，此諸菩薩不可測也。」

佛告迦葉：「三千大千世界微塵猶可數知，此諸菩薩功德無量不可數也。」

爾時世尊欲重宣此事，而說偈言：

「譬如大海能悉受，　　一切眾水無滿時， 　此諸菩薩亦如是，　　常求法利無厭足。 　又如大海納眾流，　　一切悉歸無損益， 　此諸菩薩亦如是，　　聽受深法無增減。 　又如大海不受濁，　　濁水流入悉清凈， 　此諸菩薩亦如是，　　不受一切煩惱垢。 　又如大海無涯底，　　此諸菩薩亦如是， 　功德智慧無有量，　　一切眾生不能測。 　又如大海無別異，　　百川流入皆一味， 　此諸

【現代漢語翻譯】 現代漢語譯本： 這些菩薩也是這樣，當正法衰滅時，會出現七種邪法，然後他們才會前往其他世界。是哪七種呢？一是外道邪說；二是惡知識（不良的導師或朋友）；三是錯誤地運用佛法；四是互相惱亂；五是陷入邪見的荊棘叢林；六是不修福德；七是沒有人能夠證得真道。當這七種惡事出現時，這些菩薩知道眾生難以被度化，然後才會前往其他佛國，繼續不離見佛、聞法、教化眾生、增長善根。

『迦葉（Mahākāśyapa，佛陀的十大弟子之一）！又像大海，是無量眾生所依賴的地方；這些菩薩也是這樣，眾生依靠他們可以獲得三種快樂：人間的快樂、天上的快樂和涅槃（Nirvana，解脫）的快樂。』

『迦葉！又像大海，海水是鹹的，不能飲用；這些菩薩也是這樣，諸魔和外道不能吞噬他們。』

於是大迦葉（Mahākāśyapa）對佛說：『世尊！大海雖然深，尚且可以測量，這些菩薩的功德是不可測量的。』

佛告訴迦葉（Mahākāśyapa）：『即使三千大千世界的微塵都可以數清，這些菩薩的功德無量無邊，是無法計算的。』

當時，世尊想要再次宣說這件事，於是說了以下偈頌：

『譬如大海能容納一切，一切眾水流入都不會滿溢， 這些菩薩也是這樣，常常尋求佛法利益，永不滿足。 又如大海接納眾多河流，一切都歸於大海，沒有損耗或增加， 這些菩薩也是這樣，聽受深奧的佛法，沒有增多或減少。 又如大海不接受污濁，污濁的水流入大海都會變得清凈， 這些菩薩也是這樣，不接受一切煩惱垢染。 又如大海沒有邊際和底部，這些菩薩也是這樣， 功德和智慧沒有限量，一切眾生都無法測量。 又如大海沒有差別，百川流入都是同一種味道， 這些

【English Translation】 English version: These Bodhisattvas are also like that. When the True Dharma is about to perish, seven evil dharmas will appear, and then they will go to other worlds. What are the seven? First, heretical doctrines; second, evil teachers and friends; third, the misuse of the Dharma; fourth, mutual harassment; fifth, entering the thorny forest of wrong views; sixth, not cultivating merits; seventh, no one can attain the Path. When these seven evils appear, these Bodhisattvas know that sentient beings cannot be saved, and then they will go to other Buddha lands, continuing to see the Buddha, hear the Dharma, teach sentient beings, and increase their roots of goodness.

'Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples)! Just as the great ocean is the support for countless sentient beings, so too are these Bodhisattvas. Sentient beings rely on them and obtain three kinds of happiness: human happiness, heavenly happiness, and the happiness of Nirvana (Nirvana, liberation).'

'Kāśyapa! Just as the great ocean is salty and undrinkable, so too are these Bodhisattvas. All demons and heretics cannot devour them.'

Then Mahākāśyapa said to the Buddha, 'World Honored One! Although the great ocean is deep, it can still be measured, but the merits of these Bodhisattvas are immeasurable.'

The Buddha told Kāśyapa, 'Even the dust particles of the three thousand great thousand worlds can be counted, but the merits of these Bodhisattvas are boundless and cannot be calculated.'

At that time, the World Honored One, desiring to reiterate this matter, spoke the following verse:

'Like the great ocean that can contain all, all waters flowing in never fill it, These Bodhisattvas are also like that, constantly seeking the benefit of the Dharma, never satisfied. Just as the great ocean receives many rivers, all returning to the ocean without loss or gain, These Bodhisattvas are also like that, listening to and receiving profound Dharma without increase or decrease. Just as the great ocean does not accept turbidity, turbid water flowing in becomes pure, These Bodhisattvas are also like that, not accepting any defilements of afflictions. Just as the great ocean has no shore or bottom, these Bodhisattvas are also like that, Merit and wisdom are immeasurable, all sentient beings cannot fathom them. Just as the great ocean has no difference, all rivers flowing in are of the same taste, These

菩薩亦如是，　　所聽受法同一相。 　又如大海所以成，　　非但為一眾生故， 　此諸菩薩亦如是，　　普為一切發道心。 　如海寶珠名集寶，　　因是寶故有眾寶， 　菩薩寶聚亦如是，　　從菩薩寶出諸寶。 　如大海出三種寶，　　而此大海無分別， 　菩薩說法亦如是，　　三乘度人無彼此。 　又如大海漸漸深，　　此諸菩薩亦如是， 　為眾生故修功德，　　迴向甚深薩婆若。 　又如大海不宿尸，　　此諸菩薩亦如是， 　發清凈心菩提愿，　　不宿聲聞煩惱心。 　如大海有堅牢寶，　　其寶名曰集諸寶， 　劫盡燒時終不燒，　　轉至他方諸佛國。 　正法滅時亦如是，　　堅精進者能持法， 　知諸眾生不可度，　　轉至他方諸佛所。 　三千世界欲壞時，　　火劫將起燒天地， 　百川眾流在前涸，　　爾時水王於後竭。 　行小道者亦如是，　　法欲盡時在前滅， 　菩薩勇猛不惜身，　　護持正法后乃盡。 　若佛在世滅度后，　　是心中法寶不滅， 　深心清凈住是法，　　以此善法修行道。 　百千眾生依止海，　　海成非為一眾生， 　菩薩發心亦如是，　　為度一切眾生故。 　十方世界諸大海，　　猶尚可得測其量， 　是諸菩薩所行道，　　聲聞緣覺不能測。 　迦葉

【現代漢語翻譯】 現代漢語譯本 菩薩也是這樣，所聽聞和接受的佛法都是同一體相。 又像大海之所以能夠形成，不是僅僅爲了一個眾生的緣故，這些菩薩也是這樣，普遍爲了所有眾生髮起求道的決心（發道心）。 就像海里有一種寶珠名叫集寶（名集寶），因為這種寶珠的緣故，才會有各種各樣的寶物，菩薩的寶聚也是這樣，從菩薩的寶藏中產生各種珍寶。 就像大海能夠產出三種寶物，而這大海本身並沒有分別心，菩薩說法也是這樣，用三乘佛法度化眾生，沒有彼此的分別。 又像大海是漸漸加深的，這些菩薩也是這樣，爲了眾生的緣故修習功德，將功德迴向于最甚深的薩婆若（Sarvajna，一切智）。 又像大海不會容留屍體，這些菩薩也是這樣，發起清凈的菩提心願（菩提愿），不容留聲聞的煩惱之心。 就像大海里有堅固的寶物，這種寶物的名字叫做集諸寶（集諸寶），即使劫難結束時的大火焚燒也不會被燒燬，可以轉移到其他方世界的諸佛國土。 正法衰滅的時候也是這樣，那些意志堅定精進的人能夠護持佛法，即使知道很多眾生無法被度化，也能將佛法轉移到其他方世界的諸佛那裡。 當三千大千世界要壞滅的時候，火劫將要興起焚燒天地，無數的河流在前面乾涸，這時水王（水王）在後面也枯竭。 修行小乘佛法的人也是這樣，佛法將要滅盡的時候，他們會首先消失滅亡，菩薩勇猛精進不惜犧牲自身，護持正法直到最後一刻。 無論是佛在世還是涅槃之後，這種心中的法寶都不會滅亡，以深沉清凈的心安住于佛法，用這種善法來修行正道。 成百上千的眾生都依靠大海生存，大海的形成不是爲了一個眾生，菩薩發起菩提心也是這樣，爲了度化一切眾生的緣故。 十方世界所有的大海，尚且可以測量出它們的容量，這些菩薩所修行的道路，是聲聞和緣覺所不能夠測度的。 迦葉（Kasyapa，佛陀的弟子）

【English Translation】 English version Bodhisattvas are also like this, the Dharma they hear and receive is of the same nature. Just as the great ocean is formed not merely for the sake of one being, so too are these Bodhisattvas, universally generating the aspiration for enlightenment (發道心) for all beings. Like the jewel in the ocean called 'Gathering Treasures' (名集寶), because of this jewel, there are various treasures. The Bodhisattva's accumulation of treasures is also like this; from the Bodhisattva's treasure trove, various jewels emerge. Just as the great ocean produces three kinds of treasures, and yet the great ocean itself has no discrimination, so too is the Bodhisattva's teaching of the Dharma; using the Three Vehicles to liberate beings, without any distinction of self and other. Just as the great ocean gradually deepens, so too are these Bodhisattvas, cultivating merits for the sake of beings, dedicating these merits towards the profound Sarvajna (薩婆若, all-knowing wisdom). Just as the great ocean does not harbor corpses, so too are these Bodhisattvas, generating pure Bodhicitta (菩提心, mind of enlightenment) and Bodhi vows (菩提愿), not harboring the mind of a Sravaka (聲聞, Hearer) with its afflictions. Just as the great ocean has a firm and solid treasure, whose name is 'Gathering All Treasures' (集諸寶), even when the fire at the end of the kalpa (劫, eon) burns, it will not be destroyed, and can be transferred to other Buddha lands in other directions. It is also like this when the True Dharma is about to perish; those who are firm and diligent can uphold the Dharma, and even knowing that many beings cannot be liberated, they can transfer the Dharma to the Buddhas in other directions. When the Three Thousand Great Thousand Worlds are about to be destroyed, and the fire kalpa is about to arise and burn heaven and earth, countless rivers will dry up in advance, and then the Water King (水王) will also dry up later. Those who practice the small vehicle are also like this; when the Dharma is about to be exhausted, they will disappear and perish first. Bodhisattvas are courageous and diligent, not sparing their own lives, protecting and upholding the True Dharma until the very end. Whether the Buddha is in the world or after his Parinirvana (涅槃, passing away), this Dharma treasure in the heart will not perish, abiding in the Dharma with a deep and pure mind, using this wholesome Dharma to cultivate the path. Hundreds of thousands of beings rely on the ocean for survival, but the ocean was not formed for the sake of one being. The Bodhisattva's generation of Bodhicitta is also like this, for the sake of liberating all beings. All the great oceans in the ten directions of the world can still be measured for their capacity, but the path practiced by these Bodhisattvas cannot be measured by Sravakas and Pratyekabuddhas (緣覺, Solitary Realizers). Kasyapa (迦葉, one of Buddha's disciples)

當知諸菩薩，　　勇猛精進迴向心， 　愿欲作佛度眾生，　　尚無與等何況勝？ 　是德寶聚如大海，　　是可供養良福田， 　是為最上大醫王，　　能療一切眾生病。 　是世歸依作救護，　　洲渚燈明究竟道， 　能與世間無明眼，　　得眼則能服甘露。 　是為世間諸法王，　　是為帝釋決斷智， 　是為梵王行四禪，　　是為能轉梵法輪。 　是為大智導世師，　　示諸邪徑正真道， 　是為勇猛能破魔，　　是為清凈除惱穢。 　是修白法如滿月，　　光明高顯猶如日， 　智慧超出如須彌，　　猶如密雲雨甘露。 　是無所畏如師子，　　是心調柔如象王， 　是則譬如金剛山，　　一切外道不能壞。 　是則清凈猶如水，　　是有威猛如大火， 　是則如風無障礙，　　是則如地無能動。 　是拔憍慢我根等，　　是如藥樹無分別， 　是持凈戒如蓮華，　　是於世法無所染。 　是如優曇缽羅華，　　千萬億劫時一出， 　是為知報佛之恩，　　是為不斷諸佛種。 　是為精進行大悲，　　是用慈喜而超出， 　是能捨離五欲心，　　是常求佛法寶財。 　是行佈施為最勝，　　是持凈戒無等侶， 　是忍辱健無疇匹，　　是勤精進無厭倦， 　是行禪定具神通，　　能至無量諸佛土， 　常見

【現代漢語翻譯】 現代漢語譯本 應當知道，這些菩薩以勇猛精進之心迴向， 發願成佛普度眾生，他們的功德之高尚，無人能及，更何況超越？ 他們是功德寶藏，如同大海般深廣，是值得供養的良田福地， 他們是最偉大的醫王，能夠醫治一切眾生的病苦。 他們是世間的歸宿，是救護者，是迷途中的燈塔，是通往究竟解脫的道路， 他們能給予世間無明之人智慧之眼，得到這雙眼睛，就能品嚐甘露般的佛法。 他們是世間諸法的君王，是帝釋天（Indra，佛教的護法神）般擁有決斷智慧的人， 他們如同梵天（Brahma，印度教的創造之神，在佛教中也被認為是護法神）一樣修行四禪，能夠轉動清凈的梵法輪。 他們是偉大的智慧導師，為世人指明從邪路走向正道的方向， 他們是勇猛無畏的戰士，能夠摧破魔障，他們是清凈無染的，能夠去除煩惱和污穢。 他們修習清凈的佛法，如同圓滿的月亮，光明高潔，如同太陽般照耀， 他們的智慧超群，如同須彌山（Mount Sumeru，佛教宇宙觀中的聖山）般高大，又像濃密的雲層降下甘露。 他們無所畏懼，如同獅子一般，他們的心調柔順服，如同象王一般， 他們就像金剛山（Vajra Mountain，比喻堅不可摧），一切外道都無法摧毀。 他們清凈無染，如同清水一般，他們威猛有力，如同熊熊烈火， 他們如同風一樣，沒有阻礙，他們如同大地一樣，堅不可動。 他們能夠拔除驕慢和『我』執的根本，他們如同藥樹一樣，對所有人都平等對待， 他們持守清凈的戒律，如同蓮花一般，在世俗的染污中不被沾染。 他們如同優曇缽羅花（Udumbara，傳說中三千年一開的聖花）一樣，經歷千萬億劫才出現一次， 他們懂得報答佛的恩德，他們能夠延續諸佛的種子。 他們精進修行，懷有偉大的慈悲心，他們用慈、喜之心來超越世俗， 他們能夠捨棄對五欲（色、聲、香、味、觸）的貪戀，他們常常尋求佛法的珍寶。 他們行佈施，最為殊勝，他們持守清凈的戒律，無人能比， 他們忍辱的意志堅強，無人能及，他們勤奮精進，永不厭倦， 他們修行禪定，具備神通，能夠到達無量無邊的諸佛國土， 常常見到佛陀。

【English Translation】 English version Know that these Bodhisattvas, with courageous and diligent minds, dedicate their merits, Vowing to become Buddhas to liberate all beings, their virtues are so lofty that none can equal, let alone surpass them. They are treasure troves of merit, as deep and vast as the ocean, fertile fields of blessings worthy of offerings. They are the greatest of physicians, capable of healing all beings' suffering. They are the refuge of the world, the protectors, the guiding lights in the darkness, the path to ultimate liberation. They can give the eye of wisdom to those in the world who are blinded by ignorance; with these eyes, they can taste the nectar of Dharma. They are the kings of all Dharmas in the world, like Indra (the lord of gods) possessing decisive wisdom, They are like Brahma (the creator god) practicing the four Dhyanas (meditative states), capable of turning the pure Brahma-wheel of Dharma. They are great wise teachers, guiding beings from wrong paths to the true path, They are courageous and fearless warriors, able to destroy demonic obstacles; they are pure and undefiled, able to remove afflictions and defilements. They cultivate pure Dharma like the full moon, bright and exalted like the sun, Their wisdom surpasses all, like Mount Sumeru (the central mountain in Buddhist cosmology), and like dense clouds raining down sweet dew. They are fearless like lions, their minds are tamed and gentle like elephant kings, They are like Vajra Mountain (Diamond Mountain, an analogy for indestructibility), which cannot be destroyed by any external paths. They are pure like water, they are powerful like great fire, They are like the wind, without obstruction, they are like the earth, immovable. They can uproot the roots of pride and ego, they are like medicinal trees, treating all equally, They uphold pure precepts like lotus flowers, unsoiled by worldly dharmas. They are like the Udumbara flower (a rare flower said to bloom only once every 3000 years), appearing only once in billions of kalpas (eons), They know how to repay the Buddha's kindness, they are able to continue the lineage of all Buddhas. They diligently practice great compassion, they transcend the world with loving-kindness and joy, They can relinquish the mind attached to the five desires (form, sound, smell, taste, touch), they constantly seek the treasures of the Buddha's teachings. They practice giving, which is the most excellent; they uphold pure precepts, unmatched by any, Their endurance is strong, unparalleled; they are diligent and tireless in their efforts, They practice meditation, possessing supernatural powers, able to reach countless Buddha lands, They constantly see the Buddha.

諸佛聽受法，　　如其所聞為人說。 　是知眾生所行道，　　隨其性慾根利鈍， 　是名善知方便力，　　是然慧燈得濟處。 　是能善知一切法，　　皆從和合因緣生， 　是能決了因緣相，　　離於我見樂平等。 　是能正觀于諸法，　　為從何來至何所， 　善知諸法無去來，　　常住法性而不動。 　是見有為法皆空，　　增益大悲濟眾生， 　眾生妄想起眾苦，　　為欲度故修行道。 　凡夫分別我我所，　　行於種種諸邪見， 　是能曉了法實相，　　為斷諸見講說法。 　無常為常不清凈，　　無我謂我苦為樂， 　凡夫顛倒貪著故，　　生死前際不可知。 　是能知此從顛倒，　　無我無人無眾生， 　我當如是修正道，　　無常我樂及不凈。 　迦葉當知此菩薩，　　我所稱讚諸功德， 　于其所行不可盡，　　猶如大地舉一塵。 　若發菩提心不退，　　三千大千供養具， 　若復有供過於是，　　悉應供養如是人。 　若人發心愿作佛，　　是則恭敬供養我， 　于諸去來現在佛，　　亦皆恭敬供養已。」◎

建立法品第十六(丹天子授記品第二十二)

◎爾時思益梵天謂文殊師利法王子：「當請如來護念斯經，於後末世五百歲時令廣流佈。」

文殊師利言：「于意云何

【現代漢語翻譯】 現代漢語譯本 諸佛聽聞並接受佛法，然後像他們所聽到的那樣為他人宣說。 因此，他們瞭解眾生所行的道路，根據他們根（indriya，指眾生的根器）的利鈍（銳利或遲鈍）。 這被稱為善於運用方便之力，能夠點燃智慧之燈，找到解脫之處。 他們能夠善於瞭解一切法，都是從和合的因緣而生起。 他們能夠決斷因緣的真相，遠離我見，樂於平等。 他們能夠正確地觀察諸法，知道它們從何而來，到何處去。 善於瞭解諸法沒有來去，常住在法性中而不動搖。 他們看到有為法都是空性的，增長大悲心來救濟眾生。 眾生因虛妄的念頭而生起種種痛苦，爲了度化他們，菩薩修行佛道。 凡夫分別我與我所，行於種種邪見之中。 菩薩能夠曉了法的真實相狀，爲了斷除各種邪見而講說法。 凡夫以無常為常，以不清凈為清凈，以無我為我，以苦為樂。 凡夫因顛倒貪著的緣故，生死的開端是不可知的。 菩薩能夠知道這些都是從顛倒而來，實際上沒有我，沒有人，沒有眾生。 我應當像這樣修正道，觀無常、無我、無樂及不清凈。 迦葉（Kasyapa，佛陀的弟子）你應該知道，這位菩薩，我所稱讚的各種功德， 對於他所行的功德是不可窮盡的，就像從大地中舉起一粒塵土一樣。 如果有人發起菩提心永不退轉，用三千大千世界的供養具來供養。 如果還有比這更多的供養，都應當用來供養這樣的人。 如果有人發心愿要成佛，那就是在恭敬供養我。 對於過去、未來、現在的諸佛，也都是在恭敬供養他們。' 建立法品第十六(丹天子授記品第二十二) 爾時思益梵天對文殊師利（Manjusri，智慧的象徵）法王子說：'應當祈請如來護念這部經，在後世末法時代的五百年中，使它廣為流佈。' 文殊師利說：'你認為怎麼樣？'

【English Translation】 English version The Buddhas listen to and receive the Dharma, and then speak it to others as they have heard it. Therefore, they understand the paths that sentient beings take, according to the sharpness or dullness of their indriya (faculties). This is known as skillfully using the power of expedient means, being able to light the lamp of wisdom and find the place of liberation. They are able to skillfully understand that all dharmas arise from the combination of causes and conditions. They are able to determine the true nature of causes and conditions, being free from the view of self and delighting in equality. They are able to correctly observe all dharmas, knowing from where they come and to where they go. They skillfully understand that dharmas have no coming or going, abiding constantly in the nature of Dharma without moving. They see that conditioned dharmas are all empty, increasing great compassion to save sentient beings. Sentient beings give rise to various sufferings due to false thoughts; to liberate them, Bodhisattvas cultivate the path. Ordinary people discriminate between 'I' and 'mine', engaging in various wrong views. Bodhisattvas are able to understand the true nature of dharmas, speaking the Dharma to cut off all wrong views. Ordinary people take impermanence as permanence, impurity as purity, no-self as self, and suffering as happiness. Due to their inverted attachments, the beginning of samsara is unknowable. Bodhisattvas are able to know that these all come from inversion; in reality, there is no 'I', no person, and no sentient being. I should cultivate the right path in this way, contemplating impermanence, no-self, no happiness, and impurity. Kasyapa (a disciple of the Buddha), you should know that this Bodhisattva, whose various merits I praise, His merits are inexhaustible, like picking up a single dust mote from the earth. If someone generates the Bodhi mind and never retreats, using the offerings of a three-thousand-great-thousand world system to make offerings, If there are even more offerings than this, they should all be used to make offerings to such a person. If someone generates the mind to wish to become a Buddha, that is to respectfully make offerings to me. To all the Buddhas of the past, future, and present, it is also to respectfully make offerings to them.' Chapter Sixteen on Establishing the Dharma (Chapter Twenty-Two on the Prediction of Danatianzi) At that time, the Brahma Srivikridita said to the Dharma Prince Manjusri (symbol of wisdom): 'One should request the Tathagata to protect and uphold this sutra, so that it may be widely propagated in the five hundred years of the degenerate age in the future.' Manjusri said: 'What do you think?'

？佛於是經，有法、有說、有示、可護念不？」

思益言：「不也。」

「梵天！是故當知，一切法無說、無示、無有護念，是法終不可滅、不可護念。若欲護此法者，為欲護念虛空。梵天！菩薩若言：『欲有所受法』者，即非法言。所以者何？出過一切言論。是名菩薩樂無諍訟。梵天！若有菩薩於此眾中作是念：『今說是法』，當知是人即非聽法。所以者何？不聽法者乃為聽法。」

梵天言：「何故說不聽法者乃為聽法？」

文殊師利言：「眼、耳、鼻、舌、身、意不漏，是聽法也。所以者何？若於內六入不漏，色聲香味觸法中乃為聽法。」

爾時會中三萬二千天子、五百比丘、三百比丘尼、八百優婆塞、八百優婆夷，聞文殊師利所說，皆得無生法忍；得是忍已作是言：「如是，如是！文殊師利！如仁者所說，不聽法者乃為聽法。」

爾時思益梵天問得忍諸菩薩言：「汝等豈不聽是經耶？」

諸菩薩言：「如我等聽，以不聽為聽。」

又問：「汝等云何知是法耶？」

答言：「以不知為知。」

又問：「汝等得何等故名為得忍？」

答言：「以一切法不可得故，我等名為得忍。」

思益言：「云何隨是法行？」

答言：「以不隨

【現代漢語翻譯】 現代漢語譯本： 佛陀對於這部經，有教法、有解說、有指示，可以去守護憶念嗎？ 思益（Vimalakirti的別名，意為『思索利益』）回答：『不能。』 『梵天（Brahma，印度教的創造神，在此處指代聽法的菩薩）！因此應當知道，一切法沒有解說、沒有指示、沒有守護憶念，這樣的法最終是不可毀滅、不可守護憶念的。如果想要守護此法，就像想要守護虛空一樣。梵天！菩薩如果說：『想要有所接受的法』，這就是非法的言論。為什麼呢？因為已經超越了一切言論。這叫做菩薩樂於沒有爭訟。梵天！如果有菩薩在這個集會中這樣想：『現在所說的是法』，應當知道這個人就不是在聽法。為什麼呢？不聽法的人才是在聽法。』 梵天問：『為什麼說不聽法的人才是在聽法？』 文殊師利（Manjusri，智慧的象徵）回答：『眼、耳、鼻、舌、身、意不向外流失，這就是聽法。為什麼呢？如果在內在的六入（眼、耳、鼻、舌、身、意）不向外流失，在色、聲、香、味、觸、法中才是在聽法。』 這時，集會中有三萬二千天子、五百比丘（bhikkhu，佛教僧侶）、三百比丘尼（bhikkhuni，佛教女尼）、八百優婆塞（upasaka，在家男居士）、八百優婆夷（upasika，在家女居士），聽了文殊師利所說，都得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）；得到這種忍之後，他們說：『是的，是的！文殊師利！正如您所說，不聽法的人才是在聽法。』 這時，思益梵天問得到忍的各位菩薩：『你們難道沒有聽這部經嗎？』 各位菩薩回答：『正如我們所聽的，以不聽為聽。』 又問：『你們是如何知道這個法的呢？』 回答說：『以不知為知。』 又問：『你們得到什麼才被稱為得到忍呢？』 回答說：『因為一切法都不可得，所以我們被稱為得到忍。』 思益問：『如何隨順這個法而行呢？』 回答說：『以不隨順為隨順。』

【English Translation】 English version: 『Buddha, regarding this sutra, is there Dharma, is there explanation, is there instruction, that can be protected and remembered?』 Vimalakirti (also known as Siyi, meaning 'thinking of benefit') replied, 『No.』 『Brahma (Brahma, the Hindu god of creation, here referring to the bodhisattvas listening to the Dharma)! Therefore, you should know that all dharmas have no explanation, no instruction, no protection or remembrance. Such dharmas are ultimately indestructible and cannot be protected or remembered. If you want to protect this Dharma, it is like wanting to protect empty space. Brahma! If a bodhisattva says, 'I want to receive some Dharma,' that is an illegal statement. Why? Because it has transcended all speech. This is called a bodhisattva delighting in no disputes. Brahma! If there is a bodhisattva in this assembly who thinks, 'What is being said now is Dharma,' know that this person is not listening to the Dharma. Why? Those who do not listen to the Dharma are actually listening to the Dharma.』 Brahma asked, 『Why is it said that those who do not listen to the Dharma are actually listening to the Dharma?』 Manjusri (Manjusri, the symbol of wisdom) replied, 『The eyes, ears, nose, tongue, body, and mind not leaking outwards, that is listening to the Dharma. Why? If the inner six entrances (eyes, ears, nose, tongue, body, and mind) do not leak outwards, then in form, sound, smell, taste, touch, and dharma, one is actually listening to the Dharma.』 At this time, in the assembly, there were thirty-two thousand devas (deva, gods), five hundred bhikkhus (bhikkhu, Buddhist monks), three hundred bhikkhunis (bhikkhuni, Buddhist nuns), eight hundred upasakas (upasaka, lay male Buddhists), and eight hundred upasikas (upasika, lay female Buddhists). Hearing what Manjusri said, they all attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas); having attained this patience, they said, 『Yes, yes! Manjusri! As you said, those who do not listen to the Dharma are actually listening to the Dharma.』 At this time, Vimalakirti Brahma asked the bodhisattvas who had attained patience, 『Have you not heard this sutra?』 The bodhisattvas replied, 『As we have heard, we take not listening as listening.』 He asked again, 『How do you know this Dharma?』 They replied, 『We know it by not knowing.』 He asked again, 『What do you attain that you are called having attained patience?』 They replied, 『Because all dharmas are unattainable, we are called having attained patience.』 Vimalakirti asked, 『How do you follow this Dharma?』 They replied, 『We follow by not following.』

行故隨行。」

又問：「汝等於此法中明瞭通達耶？」

答言：「一切諸法皆明瞭通達，無彼我故。」

爾時會中有天子名凈相，謂思益梵天：「若有但聞此經，佛不與受記者，我當授其阿耨多羅三藐三菩提記。所以者何？此經不破因果、能生一切善法、能壞魔怨、離諸憎愛、能令眾生心得清凈、能令信者皆得歡喜除諸瞋恨。斯經一切善人之所修行，斯經一切諸佛之所護念，斯經一切世間天、人、阿修羅所共守護，斯經決定至不退轉故，斯經不誑至道場故，斯經真實能令眾生得諸佛法，斯經能轉法輪，斯經能除疑悔，斯經能開聖道，斯經求解脫者所應善聽，斯經欲得陀羅尼者所應善持，斯經求福之人所應善說，斯經樂法之人所應善念。斯經能與快樂至於涅槃，斯經若魔外道有所得人所不能斷，斯經應受供養人能隨其義，斯經能令利根者欣悅，斯經能令智慧者歡喜。斯經能與人慧，離諸見故；斯經能與人智，破愚癡故。斯經文辭次第善說，斯經究竟善隨義說，斯經多所利益說第一義，斯經愛樂法人之所貪惜，斯經有智之人所不能離，斯經施者之大藏，斯經熱惱者之清涼池，斯經能令慈者心等，斯經能令懈怠者精進，斯經能令妄念者得定，斯經能與愚者慧明。梵天！斯經一切諸佛之所貴重。」

【現代漢語翻譯】 現代漢語譯本： 『行為因此跟隨行為。』

又問：『你們對於這個法，是否已經明瞭通達？』

回答說：『一切諸法都已經明瞭通達，因為沒有彼此的分別。』

這時，會中有一位名叫凈相的天子，對思益梵天（梵天名）說：『如果有人僅僅聽聞這部經，佛陀沒有為他們授記，我應當為他們授阿耨多羅三藐三菩提（無上正等正覺）的記別。為什麼呢？因為這部經不破因果，能夠生出一切善法，能夠摧壞魔的侵擾，遠離各種憎恨和愛戀，能夠使眾生的心得到清凈，能夠使信奉的人都得到歡喜，去除各種嗔恨。這部經是一切善人所修行的，這部經是一切諸佛所護念的，這部經是一切世間的天人、人和阿修羅（非天）共同守護的，這部經決定能夠到達不退轉的境界，這部經真實不虛，能夠到達道場，這部經真實能夠使眾生得到諸佛的法，這部經能夠轉法輪，這部經能夠消除疑惑和後悔，這部經能夠開啟聖道，這部經是求解脫的人所應當善於聽聞的，這部經是想要得到陀羅尼（總持）的人所應當善於受持的，這部經是求福的人所應當善於宣說的，這部經是喜愛佛法的人所應當善於憶念的。這部經能夠給予快樂，直至涅槃（寂滅），這部經即使是魔或外道有所得的人也不能斷絕，這部經應受供養的人能夠隨順它的意義，這部經能夠使利根的人欣悅，這部經能夠使有智慧的人歡喜。這部經能夠給予人智慧，遠離各種見解；這部經能夠給予人智力，破除愚癡。這部經文辭次第善於解說，這部經究竟善於隨順意義解說，這部經多所利益，解說第一義諦，這部經是愛樂佛法的人所貪戀珍惜的，這部經是有智慧的人所不能離開的，這部經是佈施者的大寶藏，這部經是熱惱者的清涼池，這部經能夠使慈悲的人心平等，這部經能夠使懈怠的人精進，這部經能夠使妄念的人得到禪定，這部經能夠給予愚笨的人智慧光明。梵天！這部經是一切諸佛所貴重的。』

【English Translation】 English version: 『Action thus follows action.』

He further asked: 『Are you clear and thoroughly understand this Dharma?』

They replied: 『All Dharmas are clearly and thoroughly understood, because there is no self or other.』

At that time, a Deva (celestial being) named Pure Appearance in the assembly said to Brahma (divine being) Thinking Benefit: 『If there are those who merely hear this Sutra (Buddhist scripture), and the Buddha does not give them a prediction of enlightenment, I shall give them a prediction of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Why? Because this Sutra does not destroy cause and effect, can generate all good Dharmas, can destroy the armies of Mara (demon), is free from all hatred and love, can purify the minds of sentient beings, can make believers rejoice and remove all anger. This Sutra is practiced by all good people, this Sutra is protected and cherished by all Buddhas, this Sutra is jointly guarded by all the worlds of Devas, humans, and Asuras (demi-gods), this Sutra certainly leads to non-retrogression, this Sutra is truthful and leads to the Bodhimanda (place of enlightenment), this Sutra truly enables sentient beings to attain the Dharmas of all Buddhas, this Sutra can turn the Dharma wheel, this Sutra can eliminate doubts and regrets, this Sutra can open the holy path, this Sutra should be listened to carefully by those seeking liberation, this Sutra should be well-held by those who wish to obtain Dharani (mantra), this Sutra should be well-spoken by those seeking blessings, this Sutra should be well-remembered by those who love the Dharma. This Sutra can give happiness until Nirvana (liberation), this Sutra cannot be severed even by those who have attained something in Mara or other heretical paths, this Sutra can be followed in its meaning by those who are worthy of offerings, this Sutra can delight those with sharp faculties, this Sutra can make the wise rejoice. This Sutra can give people wisdom, free from all views; this Sutra can give people intelligence, breaking through ignorance. The words and phrases of this Sutra are well-spoken in order, this Sutra ultimately speaks well according to the meaning, this Sutra greatly benefits and speaks of the supreme meaning, this Sutra is cherished by those who love the Dharma, this Sutra cannot be separated from by those who have wisdom, this Sutra is a great treasure for givers, this Sutra is a cool pond for those who are troubled by heat, this Sutra can make the compassionate mind equal, this Sutra can make the lazy diligent, this Sutra can enable those with delusional thoughts to attain Samadhi (meditative state), this Sutra can give wisdom and light to the foolish. Brahma! This Sutra is valued by all Buddhas.』

凈相天子說是法時，三千大千世界皆大振動。佛即贊言：「善哉，善哉！天子！如汝所說。」

爾時思益梵天白佛言：「世尊！是天子曾於過去諸佛所聞是經耶？」

佛言：「是天子已於六十四億諸佛所，得聞是經。過四萬二千劫當得作佛，號寶莊嚴，國名多寶。于其中間有諸佛出，皆得供養亦聞是經。梵天！是諸比丘、比丘尼、優婆塞、優婆夷，諸天、龍、鬼神在此會中得法忍者，皆當得生多寶國土。」

爾時凈相天子白佛言：「世尊！我不求菩提、不願菩提、不貪菩提、不樂菩提、不念菩提、不分別菩提，云何如來見授記耶？」

佛告天子：「如以草木莖節枝葉投於火中，而語之言：『汝等莫然！汝等莫然！』若以是語而不然者，無有是處。天子！菩薩亦如是，雖不喜樂貪著菩提，當知是人已為一切諸佛所記。所以者何？若菩薩不喜、不樂、不貪、不著、不得菩提，則于諸佛必得受阿耨多羅三藐三菩提記。」

爾時會中有五百菩薩白佛言：「世尊！我等今不求菩提、不願菩提、不喜樂菩提、不貪著菩提、不思念菩提、不分別菩提。」作是語已，以佛神力即見上方八萬四千諸佛，授其阿耨多羅三藐三菩提記。

爾時五百菩薩白佛言：「未曾有也。世尊！如來所說甚善快哉！所

【現代漢語翻譯】 現代漢語譯本 凈相天子（Vimalakirti）在宣講佛法時，三千大千世界都發生了巨大的震動。佛陀隨即讚歎道：『說得好啊，說得好啊！天子！正如你所說。』 這時，思益梵天（Viseṣacintin Brahmā）問佛陀：『世尊！這位天子是否曾在過去諸佛那裡聽聞過這部經？』 佛陀說：『這位天子已經在六十四億諸佛那裡聽聞過這部經。經過四萬二千劫后，他將成佛，佛號為寶莊嚴（Ratna-vyūha），國名為多寶（Bahuratna）。在這期間，會有許多佛出世，他都能夠供養他們，並且聽聞這部經。梵天！這些比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），以及諸天、龍、鬼神，凡是在這次法會上得到法忍的，都將能夠往生到多寶國土。』 這時，凈相天子（Vimalakirti）對佛陀說：『世尊！我不追求菩提（bodhi）、不希望菩提、不貪戀菩提、不喜好菩提、不思念菩提、不分別菩提，為什麼如來（Tathāgata）會給我授記呢？』 佛陀告訴天子：『如果把草木的莖節枝葉投入火中，卻對它們說：『你們不要燃燒！你們不要燃燒！』如果這樣說而它們卻不燃燒，那是不可能的。天子！菩薩也是這樣，即使不喜好、不貪戀、不執著菩提，應當知道這個人已經被一切諸佛授記了。為什麼呢？如果菩薩不喜好、不貪戀、不執著、不得菩提，那麼他必定會從諸佛那裡得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的授記。』 這時，法會中有五百位菩薩對佛陀說：『世尊！我們現在不追求菩提、不希望菩提、不喜好菩提、不貪戀菩提、不思念菩提、不分別菩提。』說完這些話后，憑藉佛陀的神力，他們立即看到上方八萬四千諸佛，為他們授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的記。 這時，五百位菩薩對佛陀說：『真是前所未有啊，世尊！如來所說真是太好了！』

【English Translation】 English version When Vimalakirti (凈相天子) was expounding the Dharma, the entire three thousand great thousand worlds shook greatly. The Buddha then praised, 'Excellent, excellent! Son of Heaven! Just as you have said.' At that time, Viseṣacintin Brahmā (思益梵天) said to the Buddha, 'World Honored One! Has this Son of Heaven heard this sutra from the Buddhas of the past?' The Buddha said, 'This Son of Heaven has already heard this sutra from sixty-four billion Buddhas. After forty-two thousand kalpas, he will become a Buddha named Ratna-vyūha (寶莊嚴), and his country will be called Bahuratna (多寶). During that time, many Buddhas will appear, and he will be able to make offerings to them and hear this sutra. Brahmā! These bhikṣus (比丘), bhikṣuṇīs (比丘尼), upāsakas (優婆塞), upāsikās (優婆夷), as well as the devas, nāgas, ghosts, and spirits, all those who attain Dharma-kṣānti (法忍) in this assembly will be able to be reborn in the land of Bahuratna.' At that time, Vimalakirti (凈相天子) said to the Buddha, 'World Honored One! I do not seek bodhi (菩提), do not desire bodhi, do not crave bodhi, do not delight in bodhi, do not think of bodhi, do not discriminate bodhi, why does the Tathāgata (如來) give me a prediction?' The Buddha told the Son of Heaven, 'If you throw the stems, joints, branches, and leaves of grass and trees into the fire, and say to them, 'Do not burn! Do not burn!' If they do not burn after saying this, it is impossible. Son of Heaven! Bodhisattvas are also like this, even if they do not delight in, crave, or cling to bodhi, you should know that this person has already been predicted by all the Buddhas. Why? If a Bodhisattva does not delight in, crave, cling to, or attain bodhi, then he will surely receive the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) from the Buddhas.' At that time, five hundred Bodhisattvas in the assembly said to the Buddha, 'World Honored One! We now do not seek bodhi, do not desire bodhi, do not delight in bodhi, do not crave bodhi, do not think of bodhi, do not discriminate bodhi.' After saying these words, by the power of the Buddha, they immediately saw eighty-four thousand Buddhas above, giving them the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提). At that time, the five hundred Bodhisattvas said to the Buddha, 'It has never happened before, World Honored One! What the Tathāgata has said is very good!'

謂菩薩不求、不願、不貪、不喜、不得菩提而諸佛授記。世尊！我等今見上方八萬四千諸佛，諸佛皆與我等受阿耨多羅三藐三菩提記。」◎

諸天嘆品第十七(丹如來神咒品第二十三)

◎爾時文殊師利白佛言：「惟愿世尊護念是法，于當來世后五百歲，廣宣流佈此閻浮提，令得久住；又令大莊嚴善男子、善女人鹹得聞之；設魔事種種起而能不隨魔，若魔民亦不得便；以受持是經故，終不退失阿耨多羅三藐三菩提。」

爾時佛告文殊師利：「如是，如是！汝今善聽！欲令此經久住故，當爲汝說召諸天、龍、夜叉、乾闥婆、鳩槃茶等咒術。若法師誦持此咒，則能致諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，常隨護之。是法師若行道路、若失道時、若在聚落、若在空閑、若在僧房、若在宴室、若經行處、若在眾會，是諸神等常當隨侍衛護，益其樂說辯才。又復為作堅固憶念慧力因緣，無有怨賊得其便者，使是法師行、立、坐、臥一心安詳。文殊師利！何等為咒術章句？

「『郁頭隸(一)　頭頭隸(二)　摩隸(三)　遮隸(四)　麑隸(五)　梯隸緹隸(六)　彌隸(七)　睺樓(八)　睺樓(九)　睺樓(十)　堙婆隸(十一)　韋多隸(十二)　麹丘隸(十三)　

【現代漢語翻譯】 現代漢語譯本： 意思是菩薩不追求、不希望、不貪戀、不歡喜、不希求得到菩提（bodhi，覺悟），卻被諸佛授予成佛的預記。世尊！我們現在看見上方八萬四千諸佛，諸佛都給我們授了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別。』

諸天嘆品第十七（丹如來神咒品第二十三）

這時，文殊師利（Manjushri）菩薩對佛說：『惟愿世尊您護念這部佛法，在將來的末法時代后五百年，廣泛地宣揚流佈于這閻浮提（Jambudvipa，我們所居住的這個世界），使這部經能夠長久住世；又讓大莊嚴等善男子、善女人都能聽聞到這部經；即使有種種魔事發生，也能不隨從魔的指使，即使是魔的眷屬也不能得逞；因為受持這部經的緣故，最終也不會退失阿耨多羅三藐三菩提。』

這時，佛告訴文殊師利菩薩說：『是這樣的，是這樣的！你現在好好聽著！爲了使這部經能夠長久住世，我應當為你宣說召請諸天、龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、鳩槃茶（kumbhanda）等的咒語。如果法師誦持這個咒語，就能召來諸天、龍、夜叉、乾闥婆、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等，常常隨侍守護他。這位法師如果行走在道路上、如果迷失了道路、如果在村落里、如果在空閑的地方、如果在僧房裡、如果在宴飲的房間里、如果在經行的地方、如果在眾人集會的場所，這些神等常常應當隨侍衛護他，增益他的樂說辯才。又為他造作堅固的憶念慧力的因緣，沒有怨家仇敵能夠找到機會加害他，使這位法師無論是行走、站立、坐著、躺臥，都能一心安詳。文殊師利！什麼是咒語的章句呢？』

『郁頭隸(yì)（一） 頭頭隸（二） 摩隸（三） 遮隸（四） 麑隸（五） 梯隸緹隸（六） 彌隸（七） 睺樓（hóu）（八） 睺樓（九） 睺樓（十） 堙婆隸（yīn）（十一） 韋多隸（wéi）（十二） 麹丘隸（qū）（十三）

【English Translation】 English version: It means that Bodhisattvas do not seek, do not desire, do not crave, do not rejoice in, and do not hope to attain Bodhi (覺悟, enlightenment), yet they receive predictions of Buddhahood from all the Buddhas. World Honored One! We now see the eighty-four thousand Buddhas above, and all the Buddhas have given us predictions of Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment).』

Chapter on the Praises of the Devas (Chapter Seventeen) (Chapter Twenty-Three on the Dhāraṇī of the Ruby Thus Come One)

At that time, Manjushri (文殊師利) Bodhisattva said to the Buddha: 『May the World Honored One protect and uphold this Dharma, and in the future, in the last five hundred years of the Dharma-ending Age, widely propagate and spread it throughout this Jambudvipa (閻浮提, the world we live in), so that this Sutra may long endure in the world; and may all good men and good women, such as Great Adornment, be able to hear this Sutra; even if various demonic events arise, they will not follow the instructions of demons, and even the retinues of demons will not succeed; because of upholding this Sutra, they will ultimately not regress from Anuttara-samyak-sambodhi.』

At that time, the Buddha told Manjushri Bodhisattva: 『It is so, it is so! Listen carefully now! In order to make this Sutra long endure in the world, I should speak for you the mantra for summoning the devas, nagas (龍), yakshas (夜叉), gandharvas (乾闥婆), kumbhandas (鳩槃茶), and others. If a Dharma Master recites and upholds this mantra, he will be able to summon the devas, nagas, yakshas, gandharvas, asuras (阿修羅), garudas (迦樓羅), kinnaras (緊那羅), mahoragas (摩睺羅伽), and others, who will constantly attend and protect him. If this Dharma Master is walking on the road, if he gets lost, if he is in a village, if he is in a secluded place, if he is in a monastery, if he is in a banquet room, if he is in a place for walking meditation, if he is in a gathering of people, these gods should constantly attend and protect him, increasing his eloquence in joyful speech. And also create the causes and conditions for firm memory and wisdom, so that no enemies or thieves can find an opportunity to harm him, so that this Dharma Master, whether walking, standing, sitting, or lying down, can be at peace with one mind. Manjushri! What are the phrases of the mantra?』

『Yu tou li (郁頭隸) (1), tou tou li (頭頭隸) (2), mo li (摩隸) (3), zhe li (遮隸) (4), ni li (麑隸) (5), ti li ti li (梯隸緹隸) (6), mi li (彌隸) (7), hou lou (睺樓) (8), hou lou (睺樓) (9), hou lou (睺樓) (10), yin po li (堙婆隸) (11), wei duo li (韋多隸) (12), qu qiu li (麹丘隸) (13),

阿那禰(十四)　伽帝(十五)　摩醯履(十六)　摩那徙(十七)　摩禰(十八)　婆睺乾地薩波樓帝(十九)　羅婆婆伽帝(二十)　辛頭隸(二十一)　南無佛馱遮黎帝隸(二十二)　南無達摩涅伽陀禰(二十三)　南無僧伽和醯陀和醯陀(二十四)　毗婆扇陀禰(二十五)　薩婆波波禰麑帝隸彌浮提履(二十六)　薩遮涅提舍梵嵐摩波舍多予利師鞞波舍多阿哆羅提侘(侘，敕寫反)提薩婆浮多伽羅呵(呵，呼奈反)南無佛馱悉纏鬥曼哆邏』

「一切眾生中慈說聖諦，梵天所讚歎！諸賢聖所讚歎！此中住召一切諸神，南無諸佛，當成就是咒術。

「文殊師利！是為咒術章句。若菩薩摩訶薩欲行此經者，當誦持是咒術章句。應一心行，不調戲、不散亂；舉動進止悉令凈潔；不畜餘食，少欲知足；獨處遠離，不樂憒鬧，身心遠離；常樂慈悲，以法喜樂；安住實語，不欺誑人；貴于坐禪，樂欲說法；行於正念，常離邪念；常樂頭陀細行之法；于得、不得無有憂喜；趣向涅槃，畏厭生死；等心憎愛、離別異相；不吝身命及一切物，無有貪惜；威儀成就，常樂持戒；忍辱調柔，惡言能忍；顏色和悅，無惡姿容；先意問訊，除去憍慢，同心歡樂。

「文殊師利！此諸法師住如是法，誦是咒術，即于現世得

【現代漢語翻譯】 現代漢語譯本 阿那禰 (Ananai) (十四)　伽帝 (Jiadai) (十五)　摩醯履 (Moheli) (十六)　摩那徙 (Manasi) (十七)　摩禰 (Mani) (十八)　婆睺乾地薩波樓帝 (Pohou Gandi Sopolouti) (十九)　羅婆婆伽帝 (Luopopojiadai) (二十)　辛頭隸 (Xintouli) (二十一)　南無佛馱遮黎帝隸 (Namo Foduo Zhelidili) (二十二)　南無達摩涅伽陀禰 (Namo Damo Niejiatuoni) (二十三)　南無僧伽和醯陀和醯陀 (Namo Sengqie Heituo Heituo) (二十四)　毗婆扇陀禰 (Pipo Shanduo Ni) (二十五)　薩婆波波禰麑帝隸彌浮提履 (Sopopo Boni Nidili Mifuli) (二十六)　薩遮涅提舍梵嵐摩波舍多予利師鞞波舍多阿哆羅提侘 (Sazhenitieshe Fanlanmoposheduo Yulishipi Posheduo Aduoluotichatuo) (侘，敕寫反) 提薩婆浮多伽羅呵 (Tisopofu Duo Jialuohe) (呵，呼奈反) 南無佛馱悉纏鬥曼哆邏 (Namo Foduo Xichandou Mantoluo)

『一切眾生中慈說聖諦，梵天所讚歎！諸賢聖所讚歎！此中住召一切諸神，南無諸佛，當成就是咒術。

『文殊師利 (Wenshushili)！是為咒術章句。若菩薩摩訶薩 (Pusamohasa) 欲行此經者，當誦持是咒術章句。應一心行，不調戲、不散亂；舉動進止悉令凈潔；不畜餘食，少欲知足；獨處遠離，不樂憒鬧，身心遠離；常樂慈悲，以法喜樂；安住實語，不欺誑人；貴于坐禪，樂欲說法；行於正念，常離邪念；常樂頭陀細行之法；于得、不得無有憂喜；趣向涅槃 (Nipan)，畏厭生死；等心憎愛、離別異相；不吝身命及一切物，無有貪惜；威儀成就，常樂持戒；忍辱調柔，惡言能忍；顏色和悅，無惡姿容；先意問訊，除去憍慢，同心歡樂。

『文殊師利 (Wenshushili)！此諸法師住如是法，誦是咒術，即于現世得

【English Translation】 English version Ananai (阿那禰) (14), Jiadai (伽帝) (15), Moheli (摩醯履) (16), Manasi (摩那徙) (17), Mani (摩禰) (18), Pohou Gandi Sopolouti (婆睺乾地薩波樓帝) (19), Luopopojiadai (羅婆婆伽帝) (20), Xintouli (辛頭隸) (21), Namo Foduo Zhelidili (南無佛馱遮黎帝隸) (22), Namo Damo Niejiatuoni (南無達摩涅伽陀禰) (23), Namo Sengqie Heituo Heituo (南無僧伽和醯陀和醯陀) (24), Pipo Shanduo Ni (毗婆扇陀禰) (25), Sopopo Boni Nidili Mifuli (薩婆波波禰麑帝隸彌浮提履) (26), Sazhenitieshe Fanlanmoposheduo Yulishipi Posheduo Aduoluotichatuo (薩遮涅提舍梵嵐摩波舍多予利師鞞波舍多阿哆羅提侘) (chatuo, phonetic annotation) Ti Sopofu Duo Jialuohe (提薩婆浮多伽羅呵) (jialuohe, phonetic annotation) Namo Foduo Xichandou Mantoluo (南無佛馱悉纏鬥曼哆邏).

'Among all sentient beings, compassionately speak the sacred truth, praised by Brahma! Praised by all the virtuous and holy ones! Abiding here, summon all the gods, Homage to all Buddhas, may this mantra be accomplished.'

'Manjushri (文殊師利)! These are the phrases of the mantra. If a Bodhisattva-Mahasattva (菩薩摩訶薩) wishes to practice this sutra, he should recite and uphold these phrases of the mantra. He should practice with a single mind, not being frivolous or distracted; all actions and movements should be pure and clean; not hoarding leftover food, having few desires and being content; dwelling alone in seclusion, not delighting in noisy disturbances, body and mind being detached; constantly delighting in loving-kindness and compassion, taking joy in the Dharma; abiding in truthful speech, not deceiving people; valuing seated meditation, delighting in expounding the Dharma; practicing right mindfulness, constantly being apart from wrong thoughts; constantly delighting in the practices of asceticism; having no sorrow or joy in gain or loss; heading towards Nirvana (涅槃), fearing and厭ing birth and death; having equanimity towards love and hate, being apart from different appearances; not being stingy with body and life and all things, having no greed or miserliness; accomplishing dignified conduct, constantly delighting in upholding precepts; being patient and gentle, able to endure harsh words; having a harmonious and pleasant countenance, without evil appearances; proactively inquiring with greetings, removing arrogance and pride, being joyful with a united heart.'

'Manjushri (文殊師利)! When these Dharma masters abide in such Dharma, reciting this mantra, they will attain in this very life'

十種力。何等為十？得念力，不忘失故；得慧力，善擇法故；得行力，隨經意故；得堅固力，行生死故；得慚愧力，護彼我故；得多聞力，具足慧故；得陀羅尼力，一切聞能持故；得樂說辯力，諸佛護念故；得深法力，具五通故；得無生忍力，速得具足薩婆若故。文殊師利！若法師能住是行、誦持咒術，現世得是十力。」

佛說是咒術力時，四天王驚怖毛豎，與無量鬼神眷屬圍繞，前詣佛所，頭面禮足，白佛言：「世尊！我是四天王，得須陀洹道，順佛教者。我等各當率諸親屬、營從人民，衛護法師。若善男子、善女人護念法者，能持如是等經讀誦、解說，我等四天王常往衛護。是人所在之處——若城邑聚落、若空閑靜處、若在家、若出家——我等及眷屬常當隨侍供給，令心安隱，無有厭倦，亦使一切無能嬈者。世尊！又是經所在之處面五十里，若天、天子、若龍、龍子、若夜叉、夜叉子、若鳩槃茶、鳩槃茶子等，不能得便。」

爾時毗樓勒迦護世天王即說偈言：

「我所有眷屬，　　親戚及人民， 　皆當共衛護，　　供養是法師。」

爾時毗樓婆叉天王即說偈言：

「我是法王子，　　從法而化生， 　求菩提佛子，　　我皆當供給。」

爾時犍馱羅吒天王即說偈言：

「若有諸

【現代漢語翻譯】 現代漢語譯本： 十種力。哪十種呢？獲得念力，因為不忘失的緣故；獲得慧力，因為善於選擇法的緣故；獲得行力，因為隨順經義的緣故；獲得堅固力，因為能行於生死的緣故；獲得慚愧力，因為能守護自己和他人的緣故；獲得多聞力，因為具足智慧的緣故；獲得陀羅尼力（總持力），因為一切聽聞都能憶持的緣故；獲得樂說辯力，因為諸佛護念的緣故；獲得深法力，因為具足五神通的緣故；獲得無生忍力，因為迅速具足薩婆若（一切智）的緣故。文殊師利（Manjushri）！如果法師能夠安住于這些修行，誦持咒術，現世就能獲得這十種力。

佛陀宣說這種咒術力時，四大天王驚恐害怕，毛髮豎立，與無量的鬼神眷屬圍繞，來到佛陀處所，頭面頂禮佛足，稟告佛陀說：『世尊！我們是四大天王，已經證得須陀洹道（Sotapanna，入流果），順從佛教的教導。我們各自應當率領諸位親屬、營從人民，衛護法師。如果善男子、善女人護念佛法，能夠受持如此等等的經典，讀誦、解說，我們四大天王常常前往衛護。這個人所在之處——無論是城邑聚落、還是空閑靜處、無論是在家、還是出家——我們以及眷屬常常應當隨侍供給，令其內心安穩，沒有厭倦，也使一切都不能夠擾亂他。世尊！又是經典所在之處方圓五十里，無論是天、天子、還是龍、龍子、還是夜叉（Yaksa）、夜叉子、還是鳩槃茶（Kumbhanda）、鳩槃茶子等等，都不能夠得便。』

這時毗樓勒迦（Virudhaka）護世天王即說偈言：

『我所有眷屬，親戚及人民， 都應當共同衛護，供養這位法師。』

這時毗樓婆叉（Virupaksa）天王即說偈言：

『我是佛法的王子，從佛法而化生， 對於求菩提的佛子，我都應當供給。』

這時犍馱羅吒（Dhritarastra）天王即說偈言：

『若有諸』

【English Translation】 English version: The Ten Powers. What are the ten? Obtaining the power of mindfulness, because of not forgetting; obtaining the power of wisdom, because of skillfully choosing the Dharma; obtaining the power of practice, because of following the meaning of the Sutras; obtaining the power of steadfastness, because of practicing in Samsara (cycle of birth and death); obtaining the power of shame and remorse, because of protecting oneself and others; obtaining the power of vast learning, because of possessing wisdom; obtaining the power of Dharani (retentive memory), because of being able to retain everything heard; obtaining the power of eloquent speech, because of being protected and cherished by all Buddhas; obtaining the power of profound Dharma, because of possessing the five supernormal powers; obtaining the power of non-origination forbearance, because of quickly attaining Sarvajna (all-knowing wisdom). Manjushri! If a Dharma master can abide in these practices and recite mantras, he will attain these ten powers in this very life.'

When the Buddha spoke of the power of these mantras, the Four Heavenly Kings were terrified, their hair stood on end, and surrounded by countless ghosts and spirits, they approached the Buddha, bowed their heads to his feet, and said to the Buddha: 'World Honored One! We are the Four Heavenly Kings, having attained the Sotapanna path (stream-enterer), and we follow the Buddha's teachings. We shall each lead our relatives, attendants, and people to protect the Dharma master. If good men and good women cherish the Dharma and can uphold, recite, explain, and expound such Sutras, we Four Heavenly Kings will always go to protect them. Wherever this person is—whether in cities and villages, or in secluded places, whether at home or ordained—we and our retinue shall always attend and provide for them, ensuring their hearts are at peace, without weariness, and that no one can disturb them. World Honored One! Furthermore, within fifty miles of where this Sutra is located, whether it be Devas (gods), sons of Devas, Nagas (dragons), sons of Nagas, Yakshas (demons), sons of Yakshas, Kumbhandas (a type of demon), or sons of Kumbhandas, none shall be able to take advantage.'

At that time, Virudhaka, the Guardian King of the World, spoke in verse:

'All my retinue, relatives, and people, Shall together protect and make offerings to this Dharma master.'

At that time, Virupaksa, the Heavenly King, spoke in verse:

'I am a prince of the Dharma, born from the Dharma, For the Buddha's disciples who seek Bodhi (enlightenment), I shall provide for all.'

At that time, Dhritarastra, the Heavenly King, spoke in verse:

'If there are all'

法師，　　能持如是經， 　我常當衛護，　　周遍於十方。」

爾時毗賒婆那天王即說偈言：

「是人發道心，　　所應受供養， 　一切諸眾生，　　無能辦之者。」

爾時毗賒婆那天王子，名曰善寶，持七寶蓋，奉上如來，即說偈言：

「世尊我今當，　　受持如是經， 　亦為他人說，　　我有如是心。 　世尊知我心，　　及先世所行， 　從初所發意，　　至誠求佛道。 　世尊無見頂，　　今奉此妙蓋， 　愿我得如是，　　無見之頂相。 　我以愛敬心，　　瞻仰於世尊， 　愿成清凈眼，　　得見彌勒佛。」 　度智慧世尊，　　即時以偈答： 「汝於此命終，　　即生兜術天， 　從兜術下生，　　得見彌勒佛。 　二萬歲供養，　　爾乃行出家， 　既得出家已，　　凈修于梵行。 　賢劫中諸佛，　　一切悉得見， 　亦得供養之，　　于彼修梵行。 　過六十億劫，　　汝當得成佛， 　號名為寶蓋，　　國土甚嚴凈， 　唯有菩薩僧，　　為講說妙法。 　壽命盡一劫，　　若滅度已后， 　正法住半劫，　　利益諸眾生。」

爾時釋提桓因與無數百千諸天圍繞，白佛言：「世尊！我今亦當衛護能持如是比經諸法師等，供養供給。是經所在之處，若讀誦、解說，

【現代漢語翻譯】 現代漢語譯本 法師，如果有人能夠受持這樣的經典， 我常常應當衛護他，周遍於十方。'

這時，毗賒婆天王（Visava, one of the Four Heavenly Kings）就說了偈語：

'這個人發起了菩提心，應當接受供養， 一切諸眾生，沒有誰能比得上他。'

這時，毗賒婆天王（Visava, one of the Four Heavenly Kings）的兒子，名叫善寶，拿著七寶華蓋，奉獻給如來，隨即說了偈語：

'世尊，我現在應當受持這樣的經典， 也為他人宣說，我有這樣的心。 世尊知道我的心，以及前世所做的事情， 從最初所發起的意願，至誠地尋求佛道。 世尊，您有無見頂相（Usnisasiras, the invisible crown protuberance of a Buddha），現在奉獻這美妙的華蓋， 愿我能得到像您一樣的無見頂相。 我以愛敬之心，瞻仰於世尊， 愿能成就清凈的眼睛，得見彌勒佛（Maitreya）。' 度智慧世尊，即時以偈答： '你在此命終結后，立即往生到兜率天（Tusita Heaven）， 從兜率天（Tusita Heaven）下生，得見彌勒佛（Maitreya）。 兩萬歲的時間供養諸佛，然後才修行出家， 既然已經出家，就清凈地修持梵行。 賢劫（Bhadrakalpa）中的諸佛，你都能夠見到， 也能夠供養他們，在那裡修持梵行。 經過六十億劫，你將能夠成佛， 名號叫做寶蓋，國土非常莊嚴清凈， 只有菩薩僧眾，為眾生講說妙法。 壽命長達一劫，如果滅度之後， 正法住世半劫，利益諸眾生。'

這時，釋提桓因（Sakra, ruler of the Trayastrimsa Heaven）與無數百千諸天圍繞，對佛說：'世尊！我現在也應當衛護能夠受持這樣經典的比丘、法師等，供養供給。這部經典所在的地方，如果有人讀誦、解說，

【English Translation】 English version 『O Dharma Master, if one can uphold such a Sutra, I shall always protect them, throughout the ten directions.』

At that time, King Visava (Visava, one of the Four Heavenly Kings) spoke in verse, saying:

『This person has aroused the Bodhi mind, and should receive offerings, Among all living beings, none can compare to them.』

At that time, the son of King Visava (Visava, one of the Four Heavenly Kings), named Good Treasure, holding a seven-jeweled canopy, offered it to the Tathagata, and then spoke in verse, saying:

『World Honored One, I shall now uphold this Sutra, And also explain it to others; I have such a mind. World Honored One knows my mind, and the deeds of my past lives, From the initial aspiration, sincerely seeking the Buddha path. World Honored One, you have the Usnisasiras (Usnisasiras, the invisible crown protuberance of a Buddha), now I offer this wonderful canopy, May I attain such an invisible crown protuberance. With loving and respectful heart, I gaze upon the World Honored One, May I attain pure eyes, and see Maitreya (Maitreya).』 The World Honored One of wisdom, immediately replied in verse: 『When you end this life, you will be reborn in the Tusita Heaven (Tusita Heaven), From the Tusita Heaven (Tusita Heaven) you will descend, and see Maitreya (Maitreya). For twenty thousand years you will make offerings, and then practice renunciation, Having renounced the world, you will purely cultivate Brahma-conduct. All the Buddhas in the Bhadrakalpa (Bhadrakalpa), you will see, And you will also make offerings to them, cultivating Brahma-conduct there. After sixty billion kalpas, you will attain Buddhahood, Your name will be Canopy of Treasure, your land will be extremely adorned and pure, Only Bodhisattva Sangha will be there, expounding the wonderful Dharma. Your lifespan will be one kalpa, and after your extinction, The Proper Dharma will abide for half a kalpa, benefiting all living beings.』

At that time, Sakra (Sakra, ruler of the Trayastrimsa Heaven), surrounded by countless hundreds of thousands of devas, said to the Buddha: 『World Honored One! I shall also protect the Bhiksus, Dharma Masters, and others who can uphold such Sutras, and provide them with offerings. Wherever this Sutra is located, if there are those who recite and explain it,

我為聽受法故往詣其所；又當增益法師氣力，法句次第令不漏失。」

爾時釋提桓因子名曰劬婆伽，持真珠蓋七寶莊嚴，奉上如來，即說偈言：

「我常現了知，　　世尊之所說， 　亦當如是行，　　求佛一切智。 　世尊於前世，　　無物不施與， 　我當隨此行，　　亦舍諸所有。 　我今法王前，　　受持如是經， 　當數為人說，　　以報如來恩。 　若愛念是經，　　是即與我同， 　我當供養之，　　為得菩提故。 　世尊聲聞人，　　不能守護法， 　於後恐怖世，　　我當護是經。 　世尊安慰我，　　又斷諸天疑， 　我今當久如，　　得佛如世尊。」 　佛通達智慧，　　即時與受記： 「汝后當作佛，　　如我今無異， 　過於千億劫，　　又復過百億， 　爾乃得成佛，　　號曰為智王。」

爾時娑婆世界主梵天王白佛言：「世尊！我舍禪定樂，往詣法師，若善男子、善女人，能說是法者。所以者何？從如是等經出帝釋、梵王、諸豪尊等。世尊！我當供養是諸善男子，是諸善男子應受一切世間天、人、阿修羅之所供養。」

爾時妙梵天王即說偈言：

「比丘比丘尼，　　諸清信士女， 　其能受是經，　　是世供養處。 　乃至有一人，　　能行是經者， 　我要

【現代漢語翻譯】 現代漢語譯本： 『我爲了聽聞和接受佛法，前往說法者的住所；並且應當增益說法者的力量，使佛法的語句次第不遺漏缺失。』

當時，釋提桓因（Śakro devānām indraḥ，天帝之名）名叫劬婆伽（Kūṭadanta），手持用真珠和七寶裝飾的寶蓋，獻給如來，並說了以下偈頌：

『我常常清楚地知道，世尊所說的一切，也應當像這樣去實行，以求得佛的一切智慧。 世尊在前世，沒有不施捨的東西，我應當跟隨世尊的行跡，也捨棄我所擁有的一切。 我現在在法王（Dharmarāja，指佛陀）面前，受持這樣的經典，應當多次為人解說，以此來報答如來的恩德。 如果有人愛念這部經典，這個人就與我相同，我應當供養他，爲了獲得菩提的緣故。 世尊的聲聞弟子，不能守護佛法，在未來的恐怖時代，我應當守護這部經典。 世尊安慰我，又斷除了諸天眾的疑惑，我如今應當多久才能成佛，像世尊一樣呢？』 佛陀通達智慧，立即為他授記： 『你將來會成佛，和我現在沒有差別，經過千億劫，又經過百億劫，那時你才能成佛，名號叫做智王（Jñānarāja）。』

當時，娑婆世界（Sahā，我們所居住的世界）之主梵天王（Brahmā）對佛說：『世尊！我捨棄禪定的快樂，前往說法者的住所，無論是善男子還是善女人，只要能宣說這部佛法。這是因為，從這樣的經典中，會涌現出帝釋（Indra）、梵王（Brahmā）、以及諸位豪門貴族等。世尊！我應當供養這些善男子，這些善男子應當接受一切世間的天、人、阿修羅的供養。』

當時，妙梵天王（Subrahma）說了以下偈頌：

『比丘（bhikkhu）、比丘尼（bhikkhunī）、以及諸位清信士女（upāsaka/upāsikā），如果有人能夠受持這部經典，這裡就是世間應當供養之處。 乃至只要有一個人，能夠奉行這部經典，我一定……』

【English Translation】 English version: 'I go to his place to hear and receive the Dharma; and I should increase the strength of the Dharma teacher, so that the order of the Dharma phrases is not missed.'

At that time, Śakro devānām indraḥ (釋提桓因, the lord of devas), named Kūṭadanta (劬婆伽), holding a pearl canopy adorned with seven treasures, offered it to the Tathāgata, and spoke the following verse:

'I always clearly know what the World Honored One says, and I should act accordingly, seeking the all-knowing wisdom of the Buddha. In his past lives, the World Honored One gave away everything without exception. I should follow his example and give up all that I own. Now, before the Dharma King (Dharmarāja, 法王, referring to the Buddha), I receive and uphold this sūtra, and I should explain it to others many times to repay the kindness of the Tathāgata. If anyone loves and cherishes this sūtra, that person is the same as me, and I should make offerings to him for the sake of attaining Bodhi. The Śrāvakas (聲聞) of the World Honored One cannot protect the Dharma. In the terrifying future age, I shall protect this sūtra. The World Honored One comforts me and dispels the doubts of the devas. How long will it take for me to become a Buddha like the World Honored One?' The Buddha, having attained wisdom, immediately gave him a prophecy: 'In the future, you will become a Buddha, no different from me now. After a thousand billion kalpas, and then another hundred billion kalpas, you will attain Buddhahood, and your name will be Jñānarāja (智王, King of Wisdom).'

At that time, Brahmā (梵天王), the lord of the Sahā (娑婆) world, said to the Buddha: 'World Honored One! I give up the joy of samādhi and go to the Dharma teacher, whether it is a good man or a good woman, who can expound this Dharma. Why? Because from such sūtras emerge Indra (帝釋), Brahmā (梵王), and all the noble and honorable ones. World Honored One! I should make offerings to these good men, and these good men should receive the offerings of all the devas, humans, and asuras in the world.'

At that time, Subrahma (妙梵天王) spoke the following verse:

'Bhikkhus (比丘), bhikkhunīs (比丘尼), and all the faithful laymen and laywomen (upāsaka/upāsikā, 清信士女), if anyone can receive and uphold this sūtra, this is the place where the world should make offerings. Even if there is only one person who can practice this sūtra, I will surely...'

當爲之，　　演說如是經。 　敷眾妙花座，　　高至於梵天， 　於此座上坐，　　演說如是經。 　若於惡世中，　　所從聞此經， 　應發希有心，　　踴躍稱善哉。 　若無量世界，　　大火悉充滿， 　要當從中過，　　往聽如是經。 　能開佛道經，　　若欲得聞者， 　積寶如須彌，　　應盡供是人。」

囑累品第十八(丹第二十四)

爾時世尊現神通力，令魔波旬及其軍眾來詣佛所，作是言：「世尊！我與眷屬今于佛前立此誓願：『是經所流佈處，若說法者及聽法者，並彼國土不起魔事，亦當擁護是經！』」

爾時世尊放金色光照此世界，告文殊師利言：「如來今護念是經，利益諸法師故。是經在閻浮提，隨其歲數佛法不滅。」

爾時會中眾生以一切花、一切香、一切末香而散佛上，作是言：「世尊！愿使是經久住閻浮提，廣宣流佈。」

於是佛告阿難：「汝受持是經不？」

阿難言：「唯然，受持！」

「阿難！我今以是經囑累于汝，受持、讀誦、為人廣說。」

阿難白佛言：「世尊！若人受持是經，讀誦、解說，得幾所功德？」

佛告阿難：「隨是經所有文字、章句之數，盡壽以一切樂具供養爾所諸佛及僧；若人乃至供養是經卷，恭敬

【現代漢語翻譯】 現代漢語譯本： 應當為眾生演說這樣的經典。 佈置充滿各種美妙蓮花的座位，高聳直至梵天（Brahmā，色界天的最高層）。 於此座位之上安坐，演說這樣的經典。 如果在邪惡的世道中，從他人處聽聞此經， 應當生起稀有之心，歡欣雀躍地稱讚『善哉』。 即使無量世界，都被大火完全充滿， 也要從中穿過，前去聽聞這樣的經典。 這部能夠開啟成佛之道的經典，如果有人想要聽聞， 即使堆積如須彌山（Sumeru，佛教宇宙觀中的聖山）般的寶物，也應當全部用來供養這個人。」

「囑累品第十八」

「這時，世尊顯現神通之力，讓魔波旬（Māra Papiyas，佛教中的魔王）及其軍隊來到佛陀處所，（魔波旬）這樣說道：『世尊！我與我的眷屬如今在佛前立下這個誓願：這部經典所流佈的地方，無論是說法的人還是聽法的人，以及那個國家都不會發生魔事，我們也應當擁護這部經典！』

這時，世尊放出金色光芒照耀這個世界，告訴文殊師利（Manjusri，智慧的菩薩）說：『如來現在護念這部經典，是爲了利益各位法師的緣故。這部經典在閻浮提（Jambudvipa，我們所居住的這個世界）存在多久，佛法就不會滅亡。』

這時，法會中的眾生用各種鮮花、各種香、各種末香撒在佛陀身上，這樣說道：『世尊！愿這部經典長久住世于閻浮提，廣泛宣揚流佈。』

於是，佛陀告訴阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說：『你受持這部經典嗎？』

阿難回答說：『是的，我受持。』

『阿難！我現在將這部經典囑託給你，你要受持、讀誦、為他人廣泛宣說。』

阿難稟告佛陀說：『世尊！如果有人受持這部經典，讀誦、解說，能得到多少功德？』

佛陀告訴阿難說：『隨著這部經典所有文字、章節、語句的數量，用盡一生的時間，用一切美好的器具供養與這些文字數量相等的諸佛以及僧眾；如果有人乃至供養這部經卷，恭敬

【English Translation】 English version: 'One should, for them, Preach such a sutra. Spread a seat of wondrous flowers, High as the Brahmā heaven, Upon this seat sit, And preach such a sutra. If in an evil age, One hears this sutra, One should bring forth a rare mind, And joyfully exclaim, 'Excellent!' If countless worlds, Were all filled with great fire, One must pass through it, To go and hear such a sutra. A sutra that can open the Buddha path, If one wishes to hear it, Pile up treasures like Mount Sumeru (Sumeru, the holy mountain in Buddhist cosmology), One should offer them all to that person.'

'Chapter 18: Entrustment'

'At that time, the World-Honored One manifested his supernatural powers, causing Māra Papiyas (Māra Papiyas, the king of demons in Buddhism) and his army to come to the Buddha's place. (Māra Papiyas) said, 'World-Honored One! I and my retinue now make this vow before the Buddha: 'Wherever this sutra is propagated, whether it be the one who preaches it or the one who listens to it, and that country, no demonic events will occur, and we shall also protect this sutra!''

'At that time, the World-Honored One emitted golden light, illuminating this world, and said to Manjusri (Manjusri, the Bodhisattva of wisdom), 'The Tathagata (another name for the Buddha) now protects and cherishes this sutra for the sake of benefiting all Dharma masters. As long as this sutra exists in Jambudvipa (Jambudvipa, the world we live in), the Buddha-dharma will not perish.'

'At that time, the beings in the assembly scattered all kinds of flowers, all kinds of incense, and all kinds of powdered incense upon the Buddha, saying, 'World-Honored One! May this sutra long abide in Jambudvipa and be widely proclaimed and disseminated.'

'Then, the Buddha said to Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory), 'Do you uphold this sutra?'

Ananda replied, 'Yes, I uphold it!'

'Ananda! I now entrust this sutra to you. You must uphold it, recite it, and widely preach it to others.'

Ananda said to the Buddha, 'World-Honored One! If someone upholds this sutra, recites it, and explains it, how much merit will they obtain?'

The Buddha said to Ananda, 'According to the number of words, chapters, and sentences in this sutra, spend your whole life using all kinds of delightful things to make offerings to that many Buddhas and Sangha (the Buddhist monastic community); if someone even makes offerings to this sutra scroll, respectfully'

、尊重、讚歎，其福為勝。是人現世得十一功德之藏。何等為十一？見佛藏，得天眼故；聽法藏，得天耳故；見僧藏，得不退轉菩薩僧故；無盡財藏，得寶手故；色身藏，具三十二相故；眷屬藏，得不可壞眷屬故；所未聞法藏，得陀羅尼故；憶念藏，得樂說辯故；無所畏藏，破壞一切外道論故；福德藏，利益眾生故；智慧藏，得一切佛法故。」

佛說是經時，七十二那由他眾生得無生法忍，無量眾生髮阿耨多羅三藐三菩提心，無數眾生不受諸法，漏盡，心得解脫。

爾時阿難即從坐起，偏袒右肩，頭面禮佛足，白佛言：「世尊！當何名此經？云何奉持？」

佛告阿難：「此經名為『攝一切法』，亦名『莊嚴諸佛法』，又名『思益梵天所問』，又名『文殊師利論議』，當奉持之。」

佛說是經已，文殊師利法王子及思益梵天、等行菩薩、長老摩訶迦葉、慧命阿難，及諸天眾、一切世人，受持佛語，皆大歡喜。

思益梵天所問經卷第四

【現代漢語翻譯】 現代漢語譯本：尊重、讚歎，這樣的福報更為殊勝。這個人現世就能獲得十一項功德寶藏。是哪十一項呢？見到佛寶藏，因為獲得了天眼；聽聞法寶藏，因為獲得了天耳；見到僧寶藏，因為獲得了不退轉的菩薩僧團；獲得無盡的財富寶藏，因為獲得了寶手；獲得色身寶藏，具足三十二種殊勝相；獲得眷屬寶藏，得到不可破壞的眷屬；獲得從未聽聞的法寶藏，因為得到了陀羅尼（Dharani，總持）；獲得憶念寶藏，因為得到了善於演說的辯才；獲得無所畏懼的寶藏，能夠破斥一切外道的論點；獲得福德寶藏，能夠利益眾生；獲得智慧寶藏，能夠得到一切佛法。

佛陀宣說這部經時，七十二那由他（Nayuta，數量單位，意為千萬）眾生獲得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟），無量眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），無數眾生不再執著于諸法，斷盡煩惱，心得解脫。

這時，阿難（Ananda，佛陀的十大弟子之一）即從座位上站起，袒露右肩，以頭面頂禮佛足，對佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』

佛陀告訴阿難：『這部經名為『攝一切法』，也名為『莊嚴諸佛法』，又名為『思益梵天所問』，又名『文殊師利論議』，應當奉持它。』

佛陀宣說這部經后，文殊師利（Manjusri，智慧的象徵）法王子以及思益梵天（Vicintya-brahman，一位梵天），等行菩薩（Samanagamana-bodhisattva，與佛同行菩薩）、長老摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）、慧命阿難（Ananda，佛陀的十大弟子之一），以及諸天大眾、一切世人，接受並奉行佛陀的教誨，都非常歡喜。

《思益梵天所問經》卷第四

【English Translation】 English version: Respecting and praising them brings even greater blessings. Such a person will attain eleven treasures of merit in this very life. What are these eleven? Seeing the Buddha-treasure because one has obtained the divine eye; hearing the Dharma-treasure because one has obtained the divine ear; seeing the Sangha-treasure because one has obtained the Sangha of non-retrogressing Bodhisattvas; obtaining an inexhaustible treasure of wealth because one has obtained the treasure-hand; obtaining the treasure of a physical body, endowed with the thirty-two marks; obtaining the treasure of a retinue, gaining an indestructible retinue; obtaining the treasure of Dharma never before heard because one has obtained Dharani (Dharani, retention); obtaining the treasure of mindfulness because one has obtained the eloquence of joyful speech; obtaining the treasure of fearlessness, destroying all the doctrines of externalist paths; obtaining the treasure of merit, benefiting sentient beings; obtaining the treasure of wisdom, gaining all the Buddha-dharmas.

When the Buddha finished speaking this sutra, seventy-two nayutas (Nayuta, a unit of measurement, meaning ten million) of beings attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas), immeasurable beings generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and countless beings were no longer attached to all dharmas, exhausted their outflows, and their minds were liberated.

At that time, Ananda (Ananda, one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, prostrated himself with his head and face at the Buddha's feet, and said to the Buddha: 'World-Honored One! What should this sutra be called? How should we uphold it?'

The Buddha told Ananda: 'This sutra is named 'Embracing All Dharmas,' it is also named 'Adorning All Buddha-dharmas,' it is also named 'The Questions of Vicintya-brahman,' and it is also named 'Manjusri's Discourse,' you should uphold it.'

After the Buddha finished speaking this sutra, the Dharma Prince Manjusri (Manjusri, symbol of wisdom) and Vicintya-brahman (Vicintya-brahman, a Brahma), Samanagamana-bodhisattva (Samanagamana-bodhisattva, Bodhisattva who walks with the Buddha), the Elder Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples), the Wise-life Ananda (Ananda, one of the Buddha's ten great disciples), and the assembly of gods, and all the people of the world, received and upheld the Buddha's words, and were all greatly delighted.

The Sutra on the Questions of Vicintya-brahman, Volume Four