T15n0587_勝思惟梵天所問經
大正藏第 15 冊 No. 0587 勝思惟梵天所問經
No. 587 [Nos. 585, 586]
勝思惟梵天所問經卷第一
元魏天竺三藏菩提流支譯
歸命一切諸佛菩薩。
如是我聞：
一時，婆伽婆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，皆是智者之所識知，得具足陀羅尼，得無障礙樂說辯才，得諸三昧，得大神通，奮迅無礙，畢竟得無所畏，如實善知諸法體相，得無生法忍。其名曰文殊師利法王子、寶手法王子、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、奮迅法王子、功德藏法王子、能捨一切法法王子、缽頭摩莊嚴法王子、師子法王子、月光法王子、月明法王子、最勝意法王子，一切莊嚴法王子。
跋陀婆羅等上首，十六大賢士，其名曰：跋陀婆羅菩薩、寶積菩薩、善將導菩薩、人德菩薩、善護德菩薩、大海德菩薩、帝釋王德菩薩、上意菩薩、勝意菩薩、增上意菩薩、不空見菩薩、善住菩薩、善奮迅菩薩、無量意菩薩、不休息菩薩、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，天帝釋王上首，三十三天、夜摩天、兜率陀天、化樂天、他化自在天、及梵
【現代漢語翻譯】 現代漢語譯本 大正藏第 15 冊 No. 0587 勝思惟梵天所問經
No. 587 [Nos. 585, 586]
勝思惟梵天所問經卷第一
元魏天竺三藏菩提流支譯
歸命一切諸佛菩薩。
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在王舍城迦蘭陀竹林，與六萬四千位大比丘僧眾、七萬二千位菩薩摩訶薩在一起，他們都是智者所熟知的，獲得了具足的陀羅尼（dharani，總持），獲得了無障礙的樂說辯才，獲得了各種三昧（samadhi，禪定），獲得了大神通，奮迅無礙，最終獲得了無所畏懼，如實善知諸法體相，獲得了無生法忍。他們的名字是文殊師利（Manjushri）法王子、寶手（Ratnapani）法王子、寶印手（Ratnamudra-pani）法王子、寶德（Ratnaguna）法王子、虛空藏（Akasagarbha）法王子、發心轉法輪法王子、網明（Jaliniprabha）法王子、奮迅（Tvarita）法王子、功德藏（Gunagarbha）法王子、能捨一切法法王子、缽頭摩莊嚴（Padma-vyuha）法王子、師子（Simha）法王子、月光（Candraprabha）法王子、月明（Candravimala）法王子、最勝意（Agryamati）法王子，一切莊嚴（Sarva-alankara）法王子。
跋陀婆羅（Bhadra-pala）等為首的十六大賢士，他們的名字是：跋陀婆羅菩薩、寶積（Ratnakuta）菩薩、善將導（Susarathi）菩薩、人德（Manavaguna）菩薩、善護德（Suraksita-guna）菩薩、大海德（Sagaramati-guna）菩薩、帝釋王德（Sakradevendraguna）菩薩、上意（Uttaramati）菩薩、勝意（Varamati）菩薩、增上意（Adhimati）菩薩、不空見（Amoghadarsana）菩薩、善住（Susthita）菩薩、善奮迅（Sutvarita）菩薩、無量意（Apramanamati）菩薩、不休息（Anavasthita）菩薩、日藏（Suryagarbha）菩薩、持地（Dharanimdhara）菩薩，像他們這樣的菩薩摩訶薩有七萬二千人。以及四大天王，以天帝釋（Sakradeva）為首的三十三天、夜摩天（Yama）、兜率陀天（Tusita）、化樂天（Nirmanarati）、他化自在天（Paranirmita-vasavartin），以及梵天。
【English Translation】 English version Taisho Tripitaka Volume 15, No. 0587 Sutra on the Questions of Brahma Sutirthacinta
No. 587 [Nos. 585, 586]
Sutra on the Questions of Brahma Sutirthacinta, Volume 1
Translated by Tripitaka Bodhiruci from India during the Yuan Wei Dynasty
I take refuge in all Buddhas and Bodhisattvas.
Thus have I heard:
At one time, the Bhagavan (Blessed One) was dwelling in the Kalanda Bamboo Grove in Rajagrha (Royal City), together with a great assembly of sixty-four thousand Bhikshus (monks), and seventy-two thousand Bodhisattva-Mahasattvas (great beings), all of whom were known by the wise, had obtained complete Dharani (mantras), had obtained unobstructed eloquence in joyful speech, had obtained various Samadhi (meditative states), had obtained great supernatural powers, were swift and unimpeded, had ultimately obtained fearlessness, truly and thoroughly knew the characteristics of all Dharmas (teachings), and had obtained the Kshanti (acceptance) of the non-arising of Dharmas. Their names were Manjushri (Gentle Glory) Dharma Prince, Ratnapani (Jewel Hand) Dharma Prince, Ratnamudra-pani (Jewel Seal Hand) Dharma Prince, Ratnaguna (Jewel Virtue) Dharma Prince, Akasagarbha (Space Treasury) Dharma Prince, Dharma Prince of Initiating the Turning of the Dharma Wheel, Jaliniprabha (Net Light) Dharma Prince, Tvarita (Swift) Dharma Prince, Gunagarbha (Virtue Treasury) Dharma Prince, Dharma Prince Capable of Relinquishing All Dharmas, Padma-vyuha (Lotus Array) Dharma Prince, Simha (Lion) Dharma Prince, Candraprabha (Moonlight) Dharma Prince, Candravimala (Pure Moon) Dharma Prince, Agryamati (Supreme Intellect) Dharma Prince, Sarva-alankara (All Adornments) Dharma Prince.
Bhadra-pala (Good Protector) and others were the leading sixteen great worthy ones, whose names were: Bhadra-pala Bodhisattva, Ratnakuta (Jewel Heap) Bodhisattva, Susarathi (Good Guide) Bodhisattva, Manavaguna (Human Virtue) Bodhisattva, Suraksita-guna (Well-Protected Virtue) Bodhisattva, Sagaramati-guna (Ocean of Intelligence Virtue) Bodhisattva, Sakradevendraguna (Shakra, Lord of Gods, Virtue) Bodhisattva, Uttaramati (Supreme Intelligence) Bodhisattva, Varamati (Excellent Intelligence) Bodhisattva, Adhimati (Superior Intelligence) Bodhisattva, Amoghadarsana (Unfailing Vision) Bodhisattva, Susthita (Well-Established) Bodhisattva, Sutvarita (Very Swift) Bodhisattva, Apramanamati (Immeasurable Intelligence) Bodhisattva, Anavasthita (Unwavering) Bodhisattva, Suryagarbha (Sun Treasury) Bodhisattva, Dharanimdhara (Earth Holder) Bodhisattva, and so on, seventy-two thousand Bodhisattva-Mahasattvas. And the Four Heavenly Kings, with Sakradeva (Shakra, Lord of Gods) at their head, the Thirty-three Heavens, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmita-vasavartin Heaven, and Brahma.
王等諸餘梵天，並余無量天、龍、鬼神夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，普皆來集。
爾時，世尊有百千萬大眾集會，恭敬圍繞，而為說法。
爾時，網明童子菩薩即從坐起，整服右肩右膝著地，頂禮佛足，合掌向佛，動此三千大千世界，觀察三千大千世界一切眾生，而白佛言：「世尊！我欲少問，若佛聽者，乃敢咨請。」
佛言：「網明！恣汝所問，我當解說，悅可爾心。」
於是，網明童子菩薩既蒙聽許心大歡喜，即白佛言：「世尊！如來身相超百千萬日月光明，我自惟念：『若有眾生能見佛身及思惟者，甚為希有。』我復思惟：『若有眾生能見佛身及思惟者，皆是如來威神之力。』」
佛言：「網明！如是，如是。如汝所言，若佛如來不加威神，眾生無有能見佛身及思惟者，亦無有能問如來者。何以故？
「網明！如來有光名寂莊嚴，若以此光觸諸眾生，遇斯光者，能見佛身思惟佛身不壞眼根。
「網明！如來有光名無畏辯，若以此光觸諸眾生，遇斯光者，能問如來其辯無盡。
「網明！如來有光名集一切諸善根本，若以此光觸諸眾生，遇斯光者，能問如來轉輪聖王行業因緣。如來有光名凈莊嚴，若以此光觸諸眾生，遇斯光者
【現代漢語翻譯】 現代漢語譯本： 王等諸位梵天（Brahma，印度教的創造之神），以及其他無量無數的天人（deva）、龍（nāga，一種蛇形神祇）、鬼神（preta）、夜叉（yakṣa，一種守護神）、乾闥婆（gandharva，天上的樂師）、阿修羅（asura，一種好戰的神祇）、迦樓羅（garuḍa，一種巨鳥）、緊那羅（kiṃnara，一種半人半鳥的神祇）、摩睺羅伽（mahoraga，一種巨蟒神）、人和非人（包括各種神靈和眾生），全都聚集到這裡。
當時，世尊（Śākyamuni，釋迦牟尼佛）被成百上千萬的大眾恭敬地圍繞著，正在為他們說法。
這時，網明童子菩薩（Jālinīprabha Kumāra Bodhisattva）從座位上站起來，整理好衣服，右肩袒露，右膝跪地，頂禮佛足，合掌向佛，震動了這三千大千世界，觀察了三千大千世界的一切眾生，然後對佛說：『世尊！我想要請教一些問題，如果佛允許的話，我才敢請問。』
佛說：『網明（Jālinīprabha）！你可以隨意發問，我將為你解答，讓你心滿意足。』
於是，網明童子菩薩（Jālinīprabha Kumāra Bodhisattva）既然蒙受佛的允許，心中非常歡喜，就對佛說：『世尊！如來（Tathāgata，佛的稱號）的身相超越了百千萬個日月的光明，我私下裡想：『如果有眾生能夠見到佛的身相併且思惟佛的功德，那是極為稀有的。』我又思惟：『如果有眾生能夠見到佛的身相併且思惟佛的功德，那都是如來（Tathāgata）的威神之力。』
佛說：『網明（Jālinīprabha）！是這樣的，是這樣的。正如你所說，如果佛如來（Tathāgata）不加持威神之力，眾生沒有能夠見到佛身以及思惟佛的功德的，也沒有能夠向如來（Tathāgata）提問的。為什麼呢？』
『網明（Jālinīprabha）！如來（Tathāgata）有一種光明，名叫寂莊嚴（Śānta-vyūha），如果用這種光明照觸眾生，遇到這種光明的眾生，就能夠見到佛身，思惟佛身，並且不會損壞眼根。』
『網明（Jālinīprabha）！如來（Tathāgata）有一種光明，名叫無畏辯（Abhaya-pratibhāna），如果用這種光明照觸眾生，遇到這種光明的眾生，就能夠向如來（Tathāgata）提問，而且辯才無盡。』
『網明（Jālinīprabha）！如來（Tathāgata）有一種光明，名叫集一切諸善根本（Sarva-kuśala-mūla-saṃgraha），如果用這種光明照觸眾生，遇到這種光明的眾生，就能夠向如來（Tathāgata）請問轉輪聖王（cakravartin）的行業因緣。如來（Tathāgata）有一種光明，名叫凈莊嚴（Śuddha-vyūha），如果用這種光明照觸眾生，遇到這種光明的眾生，
【English Translation】 English version: Kings and other Brahma (Brahma, the creator god in Hinduism) deities, along with countless other devas (deva, celestial beings), nāgas (nāga, serpent deities), pretas (preta, spirits), yakṣas (yakṣa, guardian spirits), gandharvas (gandharva, celestial musicians), asuras (asura, warring deities), garuḍas (garuḍa, giant birds), kiṃnaras (kiṃnara, half-human, half-bird deities), mahoragas (mahoraga, great serpent deities), humans, and non-humans (including various spirits and beings), all gathered together.
At that time, the World-Honored One (Śākyamuni, the Buddha) was respectfully surrounded by a great assembly of hundreds of thousands, and was expounding the Dharma for them.
Then, the Bodhisattva Jālinīprabha Kumāra (Net Radiance Youth Bodhisattva) rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, prostrated himself at the Buddha's feet, joined his palms, faced the Buddha, shook this three-thousand-great-thousand world, observed all the beings in the three-thousand-great-thousand world, and said to the Buddha: 'World-Honored One! I wish to ask a few questions; if the Buddha permits, then I dare to inquire.'
The Buddha said: 'Jālinīprabha (Net Radiance)! Ask whatever you wish; I will explain it for you, and delight your heart.'
Thereupon, the Bodhisattva Jālinīprabha Kumāra (Net Radiance Youth Bodhisattva), having received the Buddha's permission, was greatly delighted in his heart, and said to the Buddha: 'World-Honored One! The form of the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) surpasses the light of hundreds of thousands of suns and moons. I think to myself: 'If there are beings who can see the Buddha's form and contemplate it, that is extremely rare.' I further think: 'If there are beings who can see the Buddha's form and contemplate it, all of that is due to the power of the Tathāgata's (Tathāgata) majestic virtue.'
The Buddha said: 'Jālinīprabha (Net Radiance)! It is so, it is so. As you say, if the Buddha Tathāgata (Tathāgata) did not add his majestic virtue, beings would not be able to see the Buddha's form and contemplate it, nor would they be able to ask questions of the Tathāgata (Tathāgata). Why is that?'
'Jālinīprabha (Net Radiance)! The Tathāgata (Tathāgata) has a light called Śānta-vyūha (Peaceful Array). If this light touches beings, those who encounter this light will be able to see the Buddha's form, contemplate the Buddha's form, and their eye faculties will not be damaged.'
'Jālinīprabha (Net Radiance)! The Tathāgata (Tathāgata) has a light called Abhaya-pratibhāna (Fearless Eloquence). If this light touches beings, those who encounter this light will be able to ask questions of the Tathāgata (Tathāgata), and their eloquence will be inexhaustible.'
'Jālinīprabha (Net Radiance)! The Tathāgata (Tathāgata) has a light called Sarva-kuśala-mūla-saṃgraha (Gathering All Roots of Goodness). If this light touches beings, those who encounter this light will be able to ask the Tathāgata (Tathāgata) about the karmic causes and conditions of a cakravartin (cakravartin, wheel-turning king). The Tathāgata (Tathāgata) has a light called Śuddha-vyūha (Pure Array). If this light touches beings, those who encounter this light,
，能問如來天帝釋王行業因緣。
「如來有光名曰自在，若以此光觸諸眾生，遇斯光者，能問如來大梵天王行業因緣。如來有光名離煩惱，若以此光觸諸眾生，遇斯光者，能問如來聲聞乘人所行之道。
「如來有光名善遠離，若以此光觸諸眾生，遇斯光者，能問如來緣覺乘人所行之道。如來有光名益一切智智，若以此光觸諸眾生，遇斯光者，能問如來最上佛乘大乘之道。
「如來有光名曰往益佛，來去時足下光明，若以此光觸諸眾生，遇斯光者，隨所壽終生於天上。
「如來有光名一切莊嚴，若佛入城放斯光明，眾生遇者得樂歡喜，諸莊嚴具莊嚴其城。
「如來有光名曰分散，若以此光觸諸世界，無量無邊世界震動。
「如來有光名曰生樂，若以此光觸諸眾生，能滅地獄眾生苦惱。
「如來有光名曰上慈，若以此光觸諸眾生，能令畜生不相殺害。
「如來有光名曰涼樂，若以此光觸諸眾生，能滅餓鬼飢渴熱惱。
「如來有光名曰明凈，若以此光觸諸眾生，能令盲者得眼能視。
「如來有光名曰聽聰，若以此光觸諸眾生，能令聾者得耳聞聲。
「如來有光名曰止息，若以此光觸諸眾生，住十不善惡業道者，能令安住十善業道。
「如來有光
【現代漢語翻譯】 現代漢語譯本： 能詢問如來關於天帝釋王（Śakra-devānām-Indra-rāja，天界之主）的行業因緣。
『如來有光，名為自在，若以此光觸及眾生，遇到此光者，能詢問如來關於大梵天王（Mahābrahmā，色界之主）的行業因緣。如來有光，名為離煩惱，若以此光觸及眾生，遇到此光者，能詢問如來關於聲聞乘人所修行的道路。』
『如來有光，名為善遠離，若以此光觸及眾生，遇到此光者，能詢問如來關於緣覺乘人所修行的道路。如來有光，名為益一切智智，若以此光觸及眾生，遇到此光者，能詢問如來關於最上佛乘大乘（Mahāyāna，大乘佛教）的道路。』
『如來有光，名為往益佛，來去時足下光明，若以此光觸及眾生，遇到此光者，隨其壽命終結后，將往生天上。』
『如來有光，名為一切莊嚴，若佛陀進入城市，放出此光明，眾生遇到此光者，將獲得快樂歡喜，各種莊嚴器具也將莊嚴此城市。』
『如來有光，名為分散，若以此光觸及諸世界，無量無邊的世界都將震動。』
『如來有光，名為生樂，若以此光觸及眾生，能滅除地獄眾生的苦惱。』
『如來有光，名為上慈，若以此光觸及眾生，能令畜生之間不再互相殘殺。』
『如來有光，名為涼樂，若以此光觸及眾生，能滅除餓鬼的飢渴熱惱。』
『如來有光，名為明凈，若以此光觸及眾生，能令盲人得以重見光明。』
『如來有光，名為聽聰，若以此光觸及眾生，能令耳聾者得以聽聞聲音。』
『如來有光，名為止息，若以此光觸及眾生，安住於十不善惡業道者，能令他們安住於十善業道。』
『如來有光
【English Translation】 English version: One can ask the Tathāgata (如來, Thus Come One) about the causes and conditions of the deeds of Śakra-devānām-Indra-rāja (天帝釋王, King of the Gods).
『The Tathāgata has a light named Freedom. If this light touches sentient beings, those who encounter this light can ask the Tathāgata about the causes and conditions of the deeds of Mahābrahmā (大梵天王, Great Brahma King). The Tathāgata has a light named Freedom from Afflictions. If this light touches sentient beings, those who encounter this light can ask the Tathāgata about the path practiced by those in the Śrāvakayāna (聲聞乘, Vehicle of Hearers).』
『The Tathāgata has a light named Good Detachment. If this light touches sentient beings, those who encounter this light can ask the Tathāgata about the path practiced by those in the Pratyekabuddhayāna (緣覺乘, Vehicle of Solitary Buddhas). The Tathāgata has a light named Benefit All Wisdom. If this light touches sentient beings, those who encounter this light can ask the Tathāgata about the path of the Supreme Buddha Vehicle, the Mahāyāna (大乘, Great Vehicle).』
『The Tathāgata has a light named Benefiting Buddha of the Past. When coming and going, there is light under his feet. If this light touches sentient beings, those who encounter this light will be reborn in the heavens after their lifespan ends.』
『The Tathāgata has a light named All Adornments. If the Buddha enters a city and emits this light, sentient beings who encounter this light will obtain joy and happiness, and all kinds of adornments will adorn the city.』
『The Tathāgata has a light named Dispersion. If this light touches all the worlds, immeasurable and boundless worlds will be shaken.』
『The Tathāgata has a light named Generating Joy. If this light touches sentient beings, it can extinguish the suffering and afflictions of beings in hell.』
『The Tathāgata has a light named Supreme Compassion. If this light touches sentient beings, it can prevent animals from killing each other.』
『The Tathāgata has a light named Cool Joy. If this light touches sentient beings, it can extinguish the hunger, thirst, and heat afflictions of hungry ghosts.』
『The Tathāgata has a light named Bright Purity. If this light touches sentient beings, it can enable the blind to regain their sight.』
『The Tathāgata has a light named Hearing Acuity. If this light touches sentient beings, it can enable the deaf to hear sounds.』
『The Tathāgata has a light named Cessation. If this light touches sentient beings, those who dwell in the ten unwholesome paths of evil karma can be established in the ten wholesome paths of karma.』
『The Tathāgata has a light
名曰慚愧，若以此光觸諸眾生，能令狂者皆得正念。
「如來有光名曰離惡，若以此光觸諸眾生，令邪見者皆得正見。
「如來有光名曰能捨，若以此光觸諸眾生，能令慳者破慳貪心修行佈施。
「如來有光名無悔熱，若以此光觸諸眾生，令毀禁者皆得持戒。
「如來有光名曰安利，若以此光觸諸眾生，能令瞋者皆行忍辱。
「如來有光名曰勤修，若以此光觸諸眾生，令懈怠者皆行精進。
「如來有光名曰一心，若以此光觸諸眾生，令忘念者皆得禪定。
「如來有光名曰能解，若以此光觸諸眾生，令愚癡者皆得智慧。
「如來有光名無垢凈，若以此光觸諸眾生，令不信者皆得正信。
「如來有光名曰能持，若以此光觸諸眾生，令少聞者皆得多聞。
「如來有光名曰威儀，若以此光觸諸眾生，無慚愧者皆得慚愧。
「如來有光名曰安隱，若以此光觸諸眾生，令多欲者斷除淫慾。
「如來有光名曰歡喜，若以此光觸諸眾生，令多怒者斷除瞋恚。
「如來有光名曰照明，若以此光觸諸眾生，令多癡者觀十二緣斷除愚癡。
「如來有光名曰遍行，若以此光觸諸眾生，令等分者斷除等分。
「網明！如來有光名曰示現一切種色，
【現代漢語翻譯】 現代漢語譯本 名為『慚愧』的光，如果用這道光照觸眾生，能使癲狂的人都得到正確的念頭。 如來有道光名為『離惡』，如果用這道光照觸眾生，能使持有邪見的人都得到正見。 如來有道光名為『能捨』，如果用這道光照觸眾生，能使吝嗇的人破除慳貪之心，修行佈施。 如來有道光名為『無悔熱』，如果用這道光照觸眾生，能使毀犯戒律的人都能夠持守戒律。 如來有道光名為『安利』，如果用這道光照觸眾生，能使容易發怒的人都能夠修習忍辱。 如來有道光名為『勤修』，如果用這道光照觸眾生，能使懈怠的人都能夠努力精進。 如來有道光名為『一心』，如果用這道光照觸眾生，能使忘失正念的人都能夠得到禪定。 如來有道光名為『能解』，如果用這道光照觸眾生，能使愚癡的人都能夠得到智慧。 如來有道光名為『無垢凈』，如果用這道光照觸眾生，能使不相信的人都能夠得到正信。 如來有道光名為『能持』，如果用這道光照觸眾生，能使聽聞佛法少的人都能夠聽聞更多佛法。 如來有道光名為『威儀』，如果用這道光照觸眾生，能使沒有慚愧心的人都能夠生起慚愧心。 如來有道光名為『安隱』，如果用這道光照觸眾生，能使慾望多的人斷除淫慾。 如來有道光名為『歡喜』，如果用這道光照觸眾生，能使容易憤怒的人斷除瞋恚。 如來有道光名為『照明』，如果用這道光照觸眾生，能使愚癡的人觀察十二因緣，斷除愚癡。 如來有道光名為『遍行』，如果用這道光照觸眾生，能使心存分別的人斷除分別心。 網明（Net Light）！如來有道光名為『示現一切種色』。
【English Translation】 English version There is a light of the Tathagata (如來，the thus-come one) named 'Shame and Remorse' (慚愧，feeling of shame and remorse). If this light touches all living beings, it can enable those who are mad to attain right mindfulness. The Tathagata (如來) has a light named 'Departure from Evil' (離惡，separation from evil). If this light touches all living beings, it enables those with wrong views to attain right views. The Tathagata (如來) has a light named 'Ability to Relinquish' (能捨，ability to give up). If this light touches all living beings, it enables the miserly to break their miserly hearts and practice giving. The Tathagata (如來) has a light named 'No Regret or Torment' (無悔熱，absence of regret and torment). If this light touches all living beings, it enables those who violate precepts to uphold them. The Tathagata (如來) has a light named 'Peace and Benefit' (安利，peace and benefit). If this light touches all living beings, it enables the angry to practice patience. The Tathagata (如來) has a light named 'Diligent Cultivation' (勤修，diligent practice). If this light touches all living beings, it enables the lazy to practice diligence. The Tathagata (如來) has a light named 'One-Mindedness' (一心，single-mindedness). If this light touches all living beings, it enables those who forget mindfulness to attain samadhi (禪定，meditative absorption). The Tathagata (如來) has a light named 'Ability to Understand' (能解，ability to understand). If this light touches all living beings, it enables the ignorant to attain wisdom. The Tathagata (如來) has a light named 'Immaculate Purity' (無垢凈，purity without defilement). If this light touches all living beings, it enables the unbelieving to attain right faith. The Tathagata (如來) has a light named 'Ability to Retain' (能持，ability to retain). If this light touches all living beings, it enables those who have heard little to hear more. The Tathagata (如來) has a light named 'Dignified Conduct' (威儀，dignified manner). If this light touches all living beings, it enables those without shame to attain shame and remorse. The Tathagata (如來) has a light named 'Peace and Seclusion' (安隱，peace and seclusion). If this light touches all living beings, it enables those with much desire to cut off lust. The Tathagata (如來) has a light named 'Joy' (歡喜，joy). If this light touches all living beings, it enables those who are often angry to cut off anger. The Tathagata (如來) has a light named 'Illumination' (照明，illumination). If this light touches all living beings, it enables those who are often deluded to contemplate the Twelve Links of Dependent Origination (十二緣起，twelve links of dependent origination) and cut off ignorance. The Tathagata (如來) has a light named 'Pervading Practice' (遍行，universal practice). If this light touches all living beings, it enables those with discrimination to cut off discrimination. Net Light (網明)! The Tathagata (如來) has a light named 'Manifesting All Kinds of Colors' (示現一切種色，displaying all kinds of colors).
若以此光觸諸眾生，能令遇者皆見佛身種種異色無量種色過百千萬色。
「網明！當知如來若以一劫，若余殘劫，依于如來光明說法不可窮盡。是故如來、應、正遍知光明功德，無量無邊不可窮盡。」
爾時，網明童子菩薩白佛言：「希有世尊！如來示現無量無邊身光莊嚴，不可思議，方便善巧相應說法。世尊！我未聞此諸光明名。世尊！如我解佛所說法義，世尊！若有菩薩得聞如此諸光明名，能生凈信恭敬心者，彼諸眾生畢竟定得如來如是光明之身。世尊！惟愿今放請菩薩光覺諸菩薩，令他方菩薩善問難者皆悉覺知，既覺知已發心來此娑婆世界，既來此已，問于如來、供養如來、問答如來。」
爾時，世尊既受網明菩薩請已，即放光明，照於他方無量無邊諸佛世界。於是諸方無量菩薩依佛光明觸其身故，皆來至此娑婆世界。
爾時，東方過七十二恒河沙等諸佛國土，有佛國土名曰清潔。彼中有佛，號月光明如來、應、正遍知，現在現命現住，惟為諸菩薩摩訶薩說清凈法。
彼佛國土有菩薩梵天名勝思惟，住不退輪，蒙佛光明觸其身已，到彼佛所頂禮佛足，白言：「世尊！何因何緣，於此世界大光明現？」
月光明佛告言：「梵天！西方去此過七十二恒河沙等諸佛世界，有佛世
【現代漢語翻譯】 現代漢語譯本：如果用這種光芒照觸眾生，能使遇到的人都見到佛身種種不同的顏色，無數種顏色，超過百千萬種顏色。
『網明（菩薩名）！應當知道，如來即使用一個劫，或者剩餘的劫數，依靠如來的光明說法，也是無法窮盡的。因此，如來、應供、正遍知的光明功德，是無量無邊無法窮盡的。』
這時，網明童子菩薩對佛說：『稀有啊，世尊！如來示現無量無邊的身光莊嚴，不可思議，方便善巧地相應說法。世尊！我從未聽聞這些光明的名稱。世尊！依我理解佛所說的法義，世尊！如果有菩薩聽聞這些光明的名稱，能生起清凈的信心和恭敬心，那麼這些眾生必定能夠得到如來這樣的光明之身。世尊！惟愿您現在放光，請諸菩薩覺悟，令其他方世界的菩薩中善於提問的人都能夠覺知，覺知之後發心來到這娑婆世界（我們所處的世界），來到這裡之後，向如來請問、供養如來、與如來問答。』
這時，世尊接受了網明菩薩的請求，就放出光明，照耀于其他方無量無邊的諸佛世界。於是各方無量菩薩依靠佛的光明照觸身體的緣故，都來到這娑婆世界。
這時，東方經過七十二恒河沙數那麼多的佛國土，有一個佛國土名叫清潔。那裡有一尊佛，號為月光明如來、應供、正遍知，現在示現生命，現在安住世間，專門為諸菩薩摩訶薩宣說清凈之法。
那個佛國土有一位菩薩梵天名叫勝思惟，安住于不退轉的境界，蒙受佛的光明照觸身體之後，來到那尊佛的處所，頂禮佛足，稟告說：『世尊！是什麼原因，什麼緣故，在這個世界出現如此大的光明？』
月光明佛告訴他說：『梵天！西方距離這裡經過七十二恒河沙數那麼多的佛世界，有一位佛世
【English Translation】 English version: If this light touches all living beings, it can enable those who encounter it to see the Buddha's body with various different colors, countless colors, exceeding hundreds of thousands of colors.
'Net Light (name of a Bodhisattva)! You should know that even if the Tathagata (another name for Buddha) were to use one kalpa (an immense period of time), or the remaining kalpas, to expound the Dharma (teachings) based on the Tathagata's light, it would be inexhaustible. Therefore, the merits of the Tathagata, Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one)'s light are immeasurable and boundless, impossible to exhaust.'
At that time, the Bodhisattva Net Light Kumara (youth) said to the Buddha: 'Rare indeed, O World-Honored One! The Tathagata manifests immeasurable and boundless adornments of body light, inconceivable, skillfully corresponding to the Dharma with expedient means. O World-Honored One! I have never heard the names of these lights. O World-Honored One! According to my understanding of the Dharma taught by the Buddha, O World-Honored One! If there are Bodhisattvas who hear the names of these lights and can generate pure faith and reverence, then those beings will certainly attain such a body of light as the Tathagata's. O World-Honored One! I only wish that you would now emit light, inviting the Bodhisattvas to awaken, so that those Bodhisattvas in other worlds who are skilled in questioning may all become aware, and having become aware, may generate the aspiration to come to this Saha world (the world we live in), and having come here, may inquire of the Tathagata, make offerings to the Tathagata, and engage in questions and answers with the Tathagata.'
At that time, the World-Honored One, having accepted the request of the Bodhisattva Net Light, immediately emitted light, illuminating countless and boundless Buddha worlds in other directions. Thereupon, countless Bodhisattvas from all directions, relying on the Buddha's light touching their bodies, all came to this Saha world.
At that time, passing through seventy-two Ganges sands' worth of Buddha lands to the east, there was a Buddha land named Pure. In that land, there was a Buddha named Moon Light Tathagata, Arhat, Samyak-sambuddha, now manifesting life, now dwelling in the world, exclusively expounding the pure Dharma for all the Bodhisattva-Mahasattvas (great beings).
In that Buddha land, there was a Bodhisattva Brahma named Supreme Thought, dwelling in the irreversible stage, having received the Buddha's light touching his body, went to that Buddha's place, prostrated at the Buddha's feet, and said: 'World-Honored One! What is the cause, what is the condition, for such a great light to appear in this world?'
The Moon Light Buddha told him: 'Brahma! To the west, passing through seventy-two Ganges sands' worth of Buddha worlds, there is a Buddha World
界名曰娑婆。彼中有佛，號釋迦牟尼如來、應、正遍知，現在現命現住，為眾說法。是彼佛身所放光明，為集十方諸大菩薩摩訶薩故。」
梵天言：「世尊！我今欲詣娑婆世界奉見彼佛，供養彼佛、禮拜、親近、咨問、問答深細意問，彼佛世尊亦欲見我。」
其佛告言：「便往，梵天！今正是時。彼國今有若干千億諸大菩薩，現前集會。梵天！汝今應以十種清凈堅固心遊彼世界，所謂于毀於譽心無增減故，聞善聞惡等以慈心故，于諸愚智等以悲心故，于上中下眾生之類意常平等故，于輕毀供養心無有二故，不見他人功德過失故，見種種乘皆是一味故，聞三惡道心不驚怖故，于諸菩薩生世尊想故，佛出五濁生希有想故。梵天！汝當依此十種清凈堅固心遊彼世界。」
爾時，勝思惟梵天白其佛言：「世尊！然我不敢於如來前作師子吼，我所能行，佛自知之。」
時，月光明如來國土余諸菩薩白其佛言：「世尊！我得大利，不生如是國土，不生如是惡眾生中。」
其佛告言：「諸善男子！勿作是語。何以故？若菩薩於此國中，滿百千劫凈修梵行，不如於彼娑婆世界，從旦至中無瞋礙心，其福為勝。何以故？以彼世界多有垢染、多有諸難，彼諸眾生多有垢染、多有斗諍故。」
即時彼國
【現代漢語翻譯】 現代漢語譯本： 界的名字叫做娑婆（Saha），那個世界裡有一尊佛，名號是釋迦牟尼如來（Sakyamuni Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha），現在還活著，還住在世間，為大眾說法。那是那尊佛身上所放的光明，爲了召集十方所有的大菩薩摩訶薩（Mahasattva）的緣故而顯現的。」 梵天（Brahma）說：「世尊！我現在想要去娑婆世界，去拜見那尊佛，供養那尊佛，禮拜、親近、請教、問答一些深奧細微的問題，那尊佛世尊也想要見我。」 那尊佛告訴梵天說：「去吧，梵天！現在正是時候。那個世界現在有若干千億的大菩薩，正在顯現。梵天！你現在應該用十種清凈堅固的心去遊歷那個世界，也就是對於譭謗和讚譽，內心沒有增減；聽到好的和壞的事情，都用慈悲心對待；對於愚笨和聰明的眾生，都用悲憫心對待；對於上等、中等、下等的眾生，心意常常平等；對於輕視譭謗和供養，內心沒有分別；不去看別人的功德和過失；看到種種不同的乘（yana），都認為是一種味道；聽到三惡道（three evil destinies）的事情，內心不驚慌恐懼；對於諸位菩薩，生起像對待世尊一樣的想法；佛出現在五濁（five defilements）的世間，生起稀有難得的想法。梵天！你應該依靠這十種清凈堅固的心去遊歷那個世界。」 這時，勝思惟梵天（Supreme Thinking Brahma）對那尊佛說：「世尊！然而我不敢在如來（Tathagata）面前作獅子吼（lion's roar），我所能做的，佛您自己知道。」 這時，月光明如來（Moonlight Bright Tathagata）國土的其他菩薩對那尊佛說：「世尊！我們得到了很大的利益，沒有出生在這樣的國土，沒有出生在這樣惡劣的眾生之中。」 那尊佛告訴他們說：「各位善男子！不要說這樣的話。為什麼呢？如果菩薩在這個國土中，用一百千劫的時間清凈地修行梵行（brahmacarya），還不如在那個娑婆世界，從早晨到中午沒有嗔恨和阻礙的心，那個福報更為殊勝。為什麼呢？因為那個世界有很多的污垢染著，有很多的災難，那裡的眾生有很多的污垢染著，有很多的爭鬥。」 當時，那個國土
【English Translation】 English version: 'The name of the world is called Saha (Saha, meaning 'able to endure'). In that world, there is a Buddha, named Sakyamuni Tathagata (Sakyamuni Tathagata, 'Thus Come One'), Arhat (Arhat, 'Worthy One'), Samyak-sambuddha (Samyak-sambuddha, 'Perfectly Enlightened One'), who is currently alive, residing in the world, and teaching the Dharma. That is the light emitted from that Buddha's body, manifested for the purpose of gathering all the great Bodhisattva Mahasattvas (Mahasattva, 'Great Being') from the ten directions.' Brahma (Brahma, a celestial being) said, 'World Honored One! I now wish to go to the Saha world to pay homage to that Buddha, make offerings to that Buddha, prostrate, draw near, inquire, and engage in deep and subtle question-and-answer sessions. That World Honored One Buddha also wishes to see me.' That Buddha told Brahma, 'Go then, Brahma! Now is the right time. That country now has several trillion great Bodhisattvas, manifesting themselves. Brahma! You should now travel to that world with ten kinds of pure and steadfast minds, namely, having no increase or decrease in mind towards defamation or praise; treating good and evil news with compassion; treating foolish and wise beings with pity; always having equality in mind towards beings of upper, middle, and lower classes; having no duality in mind towards contemptuous slander and offerings; not seeing the merits or faults of others; seeing all kinds of vehicles (yana, referring to different paths to enlightenment) as being of one flavor; not being frightened upon hearing of the three evil destinies (three evil destinies, realms of suffering); regarding all Bodhisattvas as if they were World Honored Ones; and having a rare and precious thought when a Buddha appears in the world of the five defilements (five defilements, periods of decay). Brahma! You should rely on these ten kinds of pure and steadfast minds to travel to that world.' At that time, Supreme Thinking Brahma (Supreme Thinking Brahma) said to that Buddha, 'World Honored One! However, I dare not roar like a lion (lion's roar, fearless proclamation of the Dharma) before the Tathagata (Tathagata, 'Thus Come One'). What I am capable of, the Buddha knows for himself.' At that time, the other Bodhisattvas in the land of Moonlight Bright Tathagata (Moonlight Bright Tathagata) said to that Buddha, 'World Honored One! We have obtained great benefit, not being born in such a country, not being born among such evil beings.' That Buddha told them, 'Good men! Do not speak such words. Why? If a Bodhisattva in this country, for a hundred thousand kalpas (kalpas, eons) purely cultivates brahmacarya (brahmacarya, pure conduct), it is not as good as having a mind without anger or obstruction from morning until noon in that Saha world. That merit is more superior. Why? Because that world has many defilements, many difficulties, and those beings have many defilements and many conflicts.' At that time, that country
有萬二千諸菩薩等，欲與勝思惟梵天俱共發來，而作是言：「如來知我行菩薩行，我等亦欲以此十心，一心遊行娑婆世界，見釋迦牟尼佛禮拜供養，一心定意遊行彼國。」
爾時勝思惟梵天與萬二千諸菩薩等，頭面禮拜月光明佛，于其國土忽然不現，譬如壯士屈申臂頃，一剎那頃，一羅婆頃，一無侯多頃，到娑婆世界釋迦牟尼佛所，頭面禮足，右繞三匝，卻住一面。
爾時，佛告網明菩薩言：「網明！汝見勝思惟梵天來不？」
網明菩薩白佛言：「如是，世尊！唯然已見。」
佛言：「網明！此勝思惟梵天於一切正問諸菩薩中，為最第一；於一切善巧隨意所宜說法諸菩薩中，為最第一；於一切美妙音聲諸菩薩中，為最第一；於一切美妙言語諸菩薩中，為最第一；於一切先意問訊諸菩薩中，為最第一；於一切應以言語供養諸菩薩中，為最第一；於一切無障礙言語諸菩薩中，為最第一；於一切密意言語諸菩薩中，為最第一；於一切無瞋恨心諸菩薩中，為最第一；於一切慈心行諸菩薩中，為最第一；於一切悲心行諸菩薩中，為最第一；於一切喜心行諸菩薩中，為最第一；於一切舍心行諸菩薩中，為最第一；於一切善問疑心諸菩薩中，為最第一。」
爾時，勝思惟梵天與萬二千諸菩薩等，頂禮
【現代漢語翻譯】 現代漢語譯本 有一萬二千位菩薩等，想要與勝思惟梵天（Śrīmati-cintin Brahmā，一位梵天）一同前來，並且這樣說：『如來知道我們修菩薩行，我們等也想用這十種心，一心向娑婆世界（Sahā world），去見釋迦牟尼佛（Śākyamuni Buddha），禮拜供養，一心專注在那邊。』 當時，勝思惟梵天與一萬二千位菩薩等，頭面頂禮月光明佛（Candra-prabha Buddha），在他的國土忽然消失不見，就像壯士屈伸手臂那樣迅速，在一剎那（kṣaṇa）頃，一羅婆（lava）頃，一無侯多（muhūrta）頃，到達娑婆世界釋迦牟尼佛所在的地方，頭面頂禮佛足，右繞三圈，然後退到一邊站立。 當時，佛告訴網明菩薩（Jālinī-prabha Bodhisattva）說：『網明！你看見勝思惟梵天來了嗎？』 網明菩薩回答佛說：『是的，世尊！我確實已經看見了。』 佛說：『網明！這位勝思惟梵天在所有善於提問的菩薩中，是最第一的；在所有善巧方便、隨順根機說法諸菩薩中，是最第一的；在所有擁有美妙音聲的菩薩中，是最第一的；在所有擁有美妙言語的菩薩中，是最第一的；在所有先意問候的菩薩中，是最第一的；在所有應當用言語供養的菩薩中，是最第一的；在所有擁有無障礙言語的菩薩中，是最第一的；在所有擁有密意言語的菩薩中，是最第一的；在所有沒有瞋恨心的菩薩中，是最第一的；在所有修慈心行的菩薩中，是最第一的；在所有修悲心行的菩薩中，是最第一的；在所有修喜心行的菩薩中，是最第一的；在所有修舍心行的菩薩中，是最第一的；在所有善於提問疑難的菩薩中，是最第一的。』 當時，勝思惟梵天與一萬二千位菩薩等，頂禮……
【English Translation】 English version There were twelve thousand Bodhisattvas, who, desiring to come together with Śrīmati-cintin Brahmā (Victorious Thinking Brahma), spoke thus: 'The Tathāgata knows that we practice the Bodhisattva path. We also wish to use these ten minds, with one mind towards the Sahā world (Sahā world), to see Śākyamuni Buddha (Śākyamuni Buddha), to prostrate and make offerings, and to focus our minds on that country.' At that time, Śrīmati-cintin Brahmā, with twelve thousand Bodhisattvas, bowed their heads and faces to Candra-prabha Buddha (Moonlight Buddha), and suddenly disappeared from his land. As quickly as a strong man bends and stretches his arm, in a kṣaṇa (instant), a lava (a very short time), a muhūrta (a moment), they arrived at the place where Śākyamuni Buddha was in the Sahā world, bowed their heads and faces to his feet, circumambulated him three times to the right, and stood to one side. At that time, the Buddha said to Jālinī-prabha Bodhisattva (Net Light Bodhisattva): 'Jālinī-prabha, have you seen Śrīmati-cintin Brahmā come?' Jālinī-prabha Bodhisattva replied to the Buddha: 'Yes, World Honored One! I have indeed seen him.' The Buddha said: 'Jālinī-prabha, this Śrīmati-cintin Brahmā is the foremost among all Bodhisattvas who are skilled in asking questions; he is the foremost among all Bodhisattvas who are skillful in teaching the Dharma according to the needs and inclinations of beings; he is the foremost among all Bodhisattvas who possess beautiful voices; he is the foremost among all Bodhisattvas who possess beautiful speech; he is the foremost among all Bodhisattvas who inquire with good intentions; he is the foremost among all Bodhisattvas who should be honored with words; he is the foremost among all Bodhisattvas who possess unobstructed speech; he is the foremost among all Bodhisattvas who possess profound speech; he is the foremost among all Bodhisattvas who are without anger; he is the foremost among all Bodhisattvas who practice loving-kindness; he is the foremost among all Bodhisattvas who practice compassion; he is the foremost among all Bodhisattvas who practice joy; he is the foremost among all Bodhisattvas who practice equanimity; he is the foremost among all Bodhisattvas who are skilled in questioning doubts.' At that time, Śrīmati-cintin Brahmā, with twelve thousand Bodhisattvas, bowed their heads...
佛足，右繞三匝，合掌向佛，偈贊請曰：
「世尊大名勝， 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。 佛名智無減， 與諸如來等， 以大悲本願， 處斯穢惡土， 若人于凈國， 梵行滿一劫， 此土須臾間， 行慈為最勝。 若人於此土， 有身口意罪， 應墮三惡道， 現世受得除。 生此土菩薩， 不應懷憂惱， 設有惡道罪， 頭痛則得除。 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， 受持清凈戒， 於此娑婆國， 從旦至中勝。 我見安樂國， 無量壽佛國， 無苦及苦名， 彼作福非奇。 於此煩惱處， 能忍不可忍， 亦教他此法， 其福為最勝。 我禮無上尊， 大悲救苦者， 能忍惡眾生， 說法甚為難。 佛集十方界， 名聞諸菩薩， 聽法無厭者， 廣為說佛道。 釋梵天四王， 諸天龍神等， 皆悉欲求法， 愿隨信樂說。 比丘、比丘尼， 及清信士女， 是四眾普集， 愿時為演說。
【現代漢語翻譯】 現代漢語譯本： 禮拜佛足，右繞佛像三圈，合掌向佛，用偈頌讚嘆並祈請道： 『世尊您的盛名，普遍傳揚於十方世界，無論在哪裡的如來，沒有不稱讚您的。 其他清凈的佛國，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到這裡。 佛的智慧沒有絲毫減損，與諸位如來相等同，以大悲的本願，安住在這污穢醜惡的國土。 如果有人在清凈的佛國，以清凈的修行圓滿一個劫的時間，不如在這片土地上，短暫的時間裡行慈悲之心最為殊勝。 如果有人在這片土地上，有身、口、意所造的罪業，本應墮入三惡道受苦，在現世就能得到消除。 生於這片土地的菩薩，不應該心懷憂愁煩惱，即使有墮入惡道的罪業，只要頭痛一下就能消除。 這片土地上的諸位菩薩，如果能夠守護佛法，世世代代所出生的地方，都不會失去正確的念頭。 如果有人想要斷除束縛，滅除煩惱和業障罪過，在這片土地上護持佛法，就能增長一切智慧。 在清凈的佛土經歷多億劫，受持清凈的戒律，不如在這娑婆世界（Saha world，指我們所居住的這個充滿缺陷和痛苦的世界）從早晨到中午的功德殊勝。 我見過安樂國（Sukhavati，阿彌陀佛的凈土），無量壽佛國（Amitabha』s Pure Land，阿彌陀佛的凈土），沒有痛苦以及痛苦的名稱，在那裡修行積福並不稀奇。 在這充滿煩惱的地方，能夠忍受無法忍受的事情，並且教導他人這個法門，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，能夠忍受惡劣的眾生，為他們說法實在是非常困難。 佛陀聚集十方世界，名聞遐邇的諸位菩薩，聽聞佛法沒有厭倦的，為他們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，印度教的創造神）、四大天王（Four Heavenly Kings，佛教的護法神），以及諸天、龍神等等，都想要尋求佛法，希望佛陀能隨順他們的信仰和喜好來宣說。 比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子），以及清信士（upasaka，在家男居士）、清信女（upasika，在家女居士），這四眾弟子普遍聚集在此，希望佛陀能適時地為我們演說佛法。』
【English Translation】 English version: Having circumambulated the Buddha's feet three times to the right, with palms together facing the Buddha, they praised and requested with a verse: 『World Honored One, your great name is renowned, universally heard in the ten directions; wherever there are Tathagatas (如來，another name for Buddha), none do not praise you. In other pure lands, there are no names of the three evil realms; abandoning such wonderful lands, you compassionately chose to be born here. The Buddha's wisdom is undiminished, equal to all Tathagatas; with the great compassionate original vow, you dwell in this defiled and evil land. If someone in a pure land, perfects pure conduct for a kalpa (劫，an extremely long period of time), it is most excellent to practice compassion for a moment in this land. If someone in this land, has committed sins of body, speech, and mind, deserving to fall into the three evil realms, they can be removed in this very life. Bodhisattvas (菩薩，enlightenment being) born in this land, should not harbor worries or afflictions; even if there are sins deserving of the evil realms, they can be removed with a headache. If the Bodhisattvas in this land, can protect the Dharma (佛法，Buddhist teachings), in every life they are born, they will not lose right mindfulness. If someone wishes to cut off bonds, extinguish afflictions and karmic sins, protecting the Dharma in this land, will increase all wisdom. Holding pure precepts for many billions of kalpas in a pure land, is surpassed by the merit from dawn to midday in this Saha world (娑婆世界，the world we live in, filled with imperfections and suffering). I have seen the Land of Bliss (安樂國，Sukhavati, Amitabha』s Pure Land), the land of Immeasurable Life Buddha (無量壽佛國，Amitabha』s Pure Land); there is no suffering or the name of suffering there; accumulating blessings there is not extraordinary. In this place of afflictions, being able to endure the unendurable, and also teaching others this Dharma, their merit is most excellent. I bow to the unsurpassed Honored One, the great compassionate savior from suffering, able to endure evil beings, teaching them the Dharma is extremely difficult. The Buddha gathers Bodhisattvas renowned throughout the ten directions, those who listen to the Dharma without weariness, extensively expounding the Buddha's path for them. Śakra Devānām Indra (釋提桓因，a protector deity in Buddhism), Brahmā (梵天，the creator god in Hinduism), the Four Heavenly Kings (四大天王，Buddhist guardian deities), and all the devas (諸天，gods), nāgas (龍神，dragons), and so on, all wish to seek the Dharma, hoping the Buddha will speak according to their faith and inclinations. Bhikkhus (比丘，ordained monks), Bhikkhunis (比丘尼，ordained nuns), Upasakas (清信士，lay male devotees), and Upasikas (清信女，lay female devotees), these four assemblies are universally gathered here, hoping the Buddha will expound the Dharma for us at the appropriate time.』
有樂佛乘者， 及聲聞緣覺， 佛知其深心， 愿悉為斷疑。 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， 愿說無上道。 法非二乘境， 我等信力入， 不可思議慧， 惟是佛境界。 我今有所請， 悔過於世尊， 如來無疲惓， 愿說菩提道。」
爾時，勝思惟梵天偈讚歎已，白佛言：「世尊！云何菩薩其心堅固而不疲惓？云何菩薩所言決定而不中悔？云何菩薩增長諸善根？云何菩薩無所恐畏威儀不轉？云何菩薩增長諸白法？云何菩薩善知從一地至一地？云何菩薩善知方便教化眾生？云何菩薩隨順諸眾生？云何菩薩不失菩提心？云何菩薩能一其心而不散亂？云何菩薩善求於法？云何菩薩善出毀禁之罪？云何菩薩善斷諸煩惱？云何菩薩善往諸大眾？云何菩薩善開法施？云何菩薩得先因力不失善根？云何菩薩不由他教而能自行六波羅蜜？云何菩薩能轉舍禪定還生欲界？云何菩薩于諸佛法得不退轉？云何菩薩不斷佛種如實修行？」
爾時，世尊贊勝思惟大梵天言：「善哉，善哉！梵天！善哉！梵天！汝今善能問于如來如是之義。梵天！汝今至心諦聽，我為汝說。」
大梵天言：「如是，
【現代漢語翻譯】 現代漢語譯本： 有人喜愛佛乘（Buddha-yana，成佛的途徑），以及聲聞乘（Sravaka-yana，通過聽聞佛法而證悟的途徑）和緣覺乘（Pratyekabuddha-yana，通過自身覺悟而證悟的途徑）。 佛陀瞭解他們內心的想法，希望能夠為他們消除疑惑。 不中斷佛種（Buddha-gotra，成佛的種子）的人，能夠出生三寶（Triratna，佛、法、僧）。 爲了這些菩薩（Bodhisattva，立志成佛的修行者），我現在祈請法王（Dharmaraja，佛陀的尊稱）， 愿您的名聲廣為流傳，十方菩薩聽聞后， 都一起前來聚集，愿您宣說無上道（Anuttara-dharma，最高的真理）。 此法並非二乘（聲聞乘和緣覺乘）所能理解的境界，我們憑藉信心才能進入， 這種不可思議的智慧，唯有佛陀才能達到。 我現在有所請問，向世尊（Bhagavan，佛陀的尊稱）懺悔， 如來（Tathagata，佛陀的稱號之一）您不會感到疲倦，愿您宣說菩提道（Bodhi-marga，覺悟的道路）。'
這時，勝思惟梵天（Adhyavasita-citta-brahman，一位梵天神的名字）用偈頌讚嘆后，對佛說：『世尊！什麼樣的菩薩其心堅固而不疲倦？什麼樣的菩薩所說的話堅定不移而不後悔？什麼樣的菩薩能夠增長各種善根（Kusala-mula，善的根源）？什麼樣的菩薩沒有恐懼，威儀不改變？什麼樣的菩薩能夠增長各種白法（Sukla-dharma，純潔的法）？什麼樣的菩薩善於瞭解如何從一個地（Bhumi，菩薩修行的階段）到達另一個地？什麼樣的菩薩善於運用方便法門（Upaya-kausalya，善巧的方法）來教化眾生？什麼樣的菩薩能夠隨順各種眾生？什麼樣的菩薩不會失去菩提心（Bodhi-citta，追求覺悟的心）？什麼樣的菩薩能夠一心不亂？什麼樣的菩薩善於尋求佛法？什麼樣的菩薩善於消除毀犯戒律的罪過？什麼樣的菩薩善於斷除各種煩惱（Klesha，使人迷惑和痛苦的情緒）？什麼樣的菩薩善於前往各種大眾場合？什麼樣的菩薩善於開演佛法佈施？什麼樣的菩薩能夠憑藉先前的因力而不失去善根？什麼樣的菩薩不依賴他人的教導，而能夠自己修行六波羅蜜（Sat-paramita，六種到達彼岸的方法）？什麼樣的菩薩能夠捨棄禪定（Dhyana，冥想的狀態）而轉生到欲界（Kama-dhatu，充滿慾望的領域）？什麼樣的菩薩在諸佛的教法中不會退轉？什麼樣的菩薩能夠不斷絕佛種，如實地修行？』
這時，世尊讚歎勝思惟大梵天說：『好啊，好啊！梵天！好啊，好啊！梵天！你現在善於向如來詢問這樣的意義。梵天！你現在專心諦聽，我為你解說。』
大梵天說：『是的，世尊！』
【English Translation】 English version: Those who delight in the Buddha-yana (the vehicle of Buddhahood), as well as the Sravaka-yana (the vehicle of hearers) and Pratyekabuddha-yana (the vehicle of solitary Buddhas), The Buddha knows their deepest thoughts and wishes to dispel all their doubts. Those who do not cut off the Buddha-gotra (Buddha-nature, the seed of Buddhahood) can give rise to the Three Jewels (Triratna: Buddha, Dharma, Sangha). For the sake of these Bodhisattvas (beings striving for enlightenment), I now request the Dharma-raja (King of Dharma, an epithet of the Buddha), May your name spread far and wide, so that Bodhisattvas from the ten directions may hear of it, And all gather together; may you expound the unsurpassed Dharma (Anuttara-dharma, the highest truth). This Dharma is not within the realm of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana); we enter it through the power of faith, This inconceivable wisdom is solely the realm of the Buddha. I now have something to ask, and I repent before the Bhagavan (the Blessed One, an epithet of the Buddha), Tathagata (Thus Gone One, an epithet of the Buddha), you will not be weary; may you expound the Bodhi-marga (the path to enlightenment).'
Then, Adhyavasita-citta-brahman (the Brahma Steadfast-Minded) praised in verse and said to the Buddha: 'Bhagavan! How does a Bodhisattva have a firm and unwearied mind? How does a Bodhisattva speak decisively and without regret? How does a Bodhisattva increase all good roots (Kusala-mula, roots of virtue)? How does a Bodhisattva have no fear and unwavering demeanor? How does a Bodhisattva increase all pure dharmas (Sukla-dharma, white dharmas)? How does a Bodhisattva skillfully know how to go from one Bhumi (stage of Bodhisattva practice) to another? How does a Bodhisattva skillfully know how to teach and transform beings with expedient means (Upaya-kausalya, skillful means)? How does a Bodhisattva accord with all beings? How does a Bodhisattva not lose the Bodhi-citta (mind of enlightenment)? How does a Bodhisattva unify the mind without distraction? How does a Bodhisattva skillfully seek the Dharma? How does a Bodhisattva skillfully expiate the sins of breaking precepts? How does a Bodhisattva skillfully cut off all afflictions (Klesha, defilements)? How does a Bodhisattva skillfully go to all assemblies? How does a Bodhisattva skillfully open up the Dharma and give it as a gift? How does a Bodhisattva, by the power of past causes, not lose good roots? How does a Bodhisattva, without being taught by others, practice the Six Paramitas (Sat-paramita, perfections) on their own? How does a Bodhisattva relinquish Dhyana (meditative absorption) and return to the Kama-dhatu (desire realm)? How does a Bodhisattva not regress in the Buddhadharma? How does a Bodhisattva not cut off the Buddha-gotra and truly practice?'
Then, the Bhagavan praised Adhyavasita-citta-brahman, saying: 'Excellent, excellent! Brahman! Excellent, excellent! Brahman! You are now skilled at asking the Tathagata about such meanings. Brahman! Now listen attentively with all your heart, and I will explain it to you.'
The Great Brahma said: 'Yes, Bhagavan!'
世尊！愿樂欲聞。」
佛言：「梵天！諸菩薩摩訶薩，畢竟成就四法，其心堅固而不疲惓。何等為四？一者、于諸眾生起大悲心故；二者、精進常不懈故；三者、信解生死如夢故；四者、正思惟無等等佛之智慧故。梵天！諸菩薩摩訶薩畢竟成就如是四法，其心堅固而不疲惓。
「梵天！諸菩薩摩訶薩畢竟成就四法，所言決定而不中悔。何等為四？一者、決定說諸法無我故；二者、決定說諸生處無有樂者故；三者、決定常贊大乘故；四者、決定說罪福業不失故。梵天！諸菩薩摩訶薩畢竟成就如是四法，所言決定而不中悔。
「梵天！諸菩薩摩訶薩畢竟成就四法增長諸善根。何等為四？一者、持戒故；二者、多聞故；三者、佈施故；四者、出家故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，無所恐畏威儀不轉。何等為四？一者、不畏不得財利故；二者、不畏毀辱故；三者、不畏惡名故；四者、不畏苦惱故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，增長諸白法。何等為四？一者、教諸眾生修行大菩提故；二者、佈施不求果報故；三者、守護正法故；四者、以智慧教諸菩薩故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善知從一地至一地。何等為四？一者、
【現代漢語翻譯】 現代漢語譯本： 世尊！我等樂於聽聞。
佛說：『梵天（Brahmā，色界天之主）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），如果最終成就四種法，他們的心就會堅固而不疲倦。是哪四種呢？第一，因為對一切眾生生起大悲心；第二，因為精進修行從不懈怠；第三，因為相信並理解生死就像一場夢；第四，因為正確地思惟無等等佛（unequalled Buddha，無與倫比的佛陀）的智慧。梵天！諸位菩薩摩訶薩如果最終成就這四種法，他們的心就會堅固而不疲倦。』
『梵天！諸位菩薩摩訶薩如果最終成就四種法，他們所說的話就會堅定不移，不會後悔。是哪四種呢？第一，堅定地說諸法無我；第二，堅定地說所有生命的出生之處都沒有快樂；第三，堅定地讚揚大乘佛法；第四，堅定地說罪業和福業都不會消失。梵天！諸位菩薩摩訶薩如果最終成就這四種法，他們所說的話就會堅定不移，不會後悔。』
『梵天！諸位菩薩摩訶薩如果最終成就四種法，就能增長各種善根。是哪四種呢？第一，持戒；第二，多聞；第三，佈施；第四，出家；這就是四種法。』
『梵天！諸位菩薩摩訶薩如果最終成就四種法，就不會感到恐懼，威儀也不會改變。是哪四種呢？第一，不害怕得不到財物利益；第二，不害怕被譭謗侮辱；第三，不害怕惡名；第四，不害怕痛苦煩惱；這就是四種法。』
『梵天！諸位菩薩摩訶薩如果最終成就四種法，就能增長各種白法（kusala-dharma，善良的法）。是哪四種呢？第一，教導眾生修行大菩提（mahābodhi，偉大的覺悟）；第二，佈施時不求回報；第三，守護正法；第四，用智慧教導諸位菩薩；這就是四種法。』
『梵天！諸位菩薩摩訶薩如果最終成就四種法，就能善於瞭解如何從一個地（bhūmi，菩薩的修行階段）到達另一個地。是哪四種呢？第一，
【English Translation】 English version: 『World-Honored One! We are willing and eager to hear.』
The Buddha said: 『Brahmā! If the Bodhisattva-mahāsattvas (great Bodhisattvas) ultimately accomplish four dharmas (teachings, principles), their minds will be firm and unwearied. What are the four? First, because they generate great compassion for all sentient beings; second, because they are diligent in practice and never懈怠(xiè dài, slack off); third, because they believe and understand that birth and death are like a dream; fourth, because they correctly contemplate the wisdom of the Unequalled Buddha (無等等佛). Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish these four dharmas, their minds will be firm and unwearied.』
『Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish four dharmas, their words will be decisive and they will not regret them. What are the four? First, they decisively say that all dharmas are without self; second, they decisively say that there is no joy in any place of birth; third, they decisively always praise the Mahāyāna (大乘, Great Vehicle); fourth, they decisively say that the karma (業) of sins and merits is not lost. Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish these four dharmas, their words will be decisive and they will not regret them.』
『Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish four dharmas, they will increase all good roots. What are the four? First, upholding the precepts (戒); second, learning widely (多聞); third, giving alms (佈施); fourth, renouncing the household life (出家); these are the four dharmas.』
『Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish four dharmas, they will have no fear and their demeanor will not change. What are the four? First, not fearing the loss of wealth and profit; second, not fearing defamation and insult; third, not fearing a bad reputation; fourth, not fearing suffering and affliction; these are the four dharmas.』
『Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish four dharmas, they will increase all white dharmas (kusala-dharma, good dharmas). What are the four? First, teaching sentient beings to practice great bodhi (mahābodhi, great enlightenment); second, giving alms without seeking reward; third, protecting the True Dharma; fourth, teaching the Bodhisattvas with wisdom; these are the four dharmas.』
『Brahmā! If the Bodhisattva-mahāsattvas ultimately accomplish four dharmas, they will be skilled in knowing how to go from one bhūmi (地, stage of Bodhisattva's practice) to another. What are the four? First,
集諸善根故；二者、遠離一切諸過咎故；三者、善知方便迴向故；四者、常勤精進故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善知方便教化眾生。何等為四？一者、隨順眾生意故；二者、於他功德起隨喜心故；三者、悔過除罪故；四者、勸請諸佛故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，隨順諸眾生。何等為四？一者、常求利安一切眾生故；二者、自捨己樂故；三者、心和忍辱故；四者、除舍憍慢故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，不失菩提心。何等為四？一者、常憶念佛故；二者、所作善根不離菩提心故；三者、親近善知識故；四者、讚歎大乘故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，能一其心而不散亂。何等為四？一者、遠離聲聞心故；二者、舍辟支佛心念故；三者、求法無厭足故；四者、如所聞法廣為人說故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善求於法。何等為四？一者、於法生珍寶想以難得故；二者、於法生妙藥想療眾病故；三者、於法生財利想以不失故；四者、於法生滅苦想至涅槃故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善出毀禁之罪。何等為四？一者、得無生忍以諸法內
【現代漢語翻譯】 現代漢語譯本 『梵天（Brahmā，色界天之王）！諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）畢竟成就四法，能集聚各種善根。是哪四法？一是，集聚各種善根的緣故；二是，遠離一切諸過失的緣故；三是，善於瞭解方便法門並回向的緣故；四是，常常勤奮精進的緣故；這就是四法。 『梵天（Brahmā）！諸菩薩摩訶薩（bodhisattva-mahāsattva）畢竟成就四法，善於瞭解方便法門來教化眾生。是哪四法？一是，隨順眾生的心意；二是，對於他人的功德生起隨喜之心；三是，懺悔過錯以消除罪業；四是，勸請諸佛住世說法；這就是四法。 『梵天（Brahmā）！諸菩薩摩訶薩（bodhisattva-mahāsattva）畢竟成就四法，能夠隨順一切眾生。是哪四法？一是，常常尋求利益和安樂給一切眾生的緣故；二是，捨棄自己的快樂的緣故；三是，心懷平和並忍受屈辱的緣故；四是，去除和捨棄驕慢的緣故；這就是四法。 『梵天（Brahmā）！諸菩薩摩訶薩（bodhisattva-mahāsattva）畢竟成就四法，不會失去菩提心（bodhicitta，覺悟之心）。是哪四法？一是，常常憶念佛陀的緣故；二是，所做的善根不離開菩提心的緣故；三是，親近善知識（kalyāṇa-mitra，良師益友）的緣故；四是，讚歎大乘佛法的緣故；這就是四法。 『梵天（Brahmā）！諸菩薩摩訶薩（bodhisattva-mahāsattva）畢竟成就四法，能夠一心不亂。是哪四法？一是，遠離聲聞乘（Śrāvakayāna，小乘）的心；二是，捨棄辟支佛（Pratyekabuddha，緣覺）的心念；三是，對於求法沒有厭足的時候；四是，如所聽聞的佛法，廣為他人解說的緣故；這就是四法。 『梵天（Brahmā）！諸菩薩摩訶薩（bodhisattva-mahāsattva）畢竟成就四法，善於尋求佛法。是哪四法？一是，對於佛法生起珍寶之想，因為佛法難得；二是，對於佛法生起妙藥之想，能夠治療眾生的各種疾病；三是，對於佛法生起財利之想，因為佛法不會失去；四是，對於佛法生起滅苦之想，最終到達涅槃（nirvāṇa，寂滅）的境界；這就是四法。 『梵天（Brahmā）！諸菩薩摩訶薩（bodhisattva-mahāsattva）畢竟成就四法，善於懺除毀犯戒律的罪過。是哪四法？一是，得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解），因為諸法內
【English Translation】 English version 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) ultimately accomplish four dharmas, and are able to gather all kinds of good roots. What are the four? First, because of gathering all kinds of good roots; second, because of staying away from all faults; third, because of skillfully knowing expedient means and dedicating merit; fourth, because of constantly being diligent and energetic; these are the four dharmas. 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) ultimately accomplish four dharmas, and are skilled in expedient means to teach sentient beings. What are the four? First, because of according with the minds of sentient beings; second, because of generating joy at the merits of others; third, because of repenting of transgressions to eliminate offenses; fourth, because of urging all Buddhas to abide in the world and teach the Dharma; these are the four dharmas. 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) ultimately accomplish four dharmas, and are able to accord with all sentient beings. What are the four? First, because of constantly seeking benefit and happiness for all sentient beings; second, because of relinquishing their own happiness; third, because of having a peaceful mind and enduring humiliation; fourth, because of removing and relinquishing arrogance; these are the four dharmas. 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) ultimately accomplish four dharmas, and do not lose the Bodhicitta (bodhicitta, the mind of enlightenment). What are the four? First, because of constantly recollecting the Buddha; second, because the good roots they cultivate do not depart from the Bodhicitta; third, because of associating with good spiritual friends (kalyāṇa-mitra, virtuous friends); fourth, because of praising the Mahāyāna Dharma; these are the four dharmas. 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) ultimately accomplish four dharmas, and are able to focus their minds without distraction. What are the four? First, because of staying away from the Śrāvakayāna (Śrāvakayāna, the Hearer Vehicle) mind; second, because of relinquishing the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) mind; third, because of never being satisfied with seeking the Dharma; fourth, because of widely explaining the Dharma as they have heard it to others; these are the four dharmas. 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) ultimately accomplish four dharmas, and are skilled in seeking the Dharma. What are the four? First, because of regarding the Dharma as a precious jewel, because it is difficult to obtain; second, because of regarding the Dharma as a wonderful medicine, because it can cure all kinds of illnesses of sentient beings; third, because of regarding the Dharma as wealth and benefit, because it is never lost; fourth, because of regarding the Dharma as the extinction of suffering, ultimately reaching the state of Nirvāṇa (nirvāṇa, cessation); these are the four dharmas. 『Brahmā! Those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) ultimately accomplish four dharmas, and are skilled in expiating the offenses of violating precepts. What are the four? First, because of obtaining the Anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, the patient acceptance of the non-arising of all dharmas), because within all dharmas
觀故；二者、得無滅忍以諸法無去故；三者、得因緣忍觀諸法因緣故；四者、得無住忍無新無舊故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善斷諸煩惱。何等為四？一者、正觀察故；二者、遠離未來諸障增長諸白法故；三者、得善法力故；四者、獨處遠離故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善往諸大眾。何等為四？一者、求法不求勝故；二者、恭敬心無憍慢故；三者、惟求於法不自顯現故；四者、教人善法不求名利故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，善開法施。何等為四？一者、守護法故；二者、自益智慧亦益他人故；三者、行善人法故；四者、示人垢凈故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，得先因力不失善根。何等為四？一者、於他闕失不見其過故；二者、于瞋怒人常修慈心故；三者、常說諸法因緣故；四者、常念菩提故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，不由他教而能自行六波羅蜜。何等為四？一者、以施導人故；二者、不說他人毀禁之罪故；三者、善知攝法教化眾生故；四者、達解深法故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，能轉舍禪定還生欲界。何等為四？一者、
{ "translations": [ "現代漢語譯本", "觀察的緣故；二者、獲得無滅忍（Anutpada-ksanti），因為諸法沒有來去；三者、獲得因緣忍（Pratyaya-ksanti），觀察諸法因緣和合；四者、獲得無住忍（Anavasthita-ksanti），沒有新也沒有舊；這就是四法。", "", "『梵天（Brahma）！諸菩薩摩訶薩（Bodhisattva-mahasattva）最終成就四法，能夠很好地斷除各種煩惱。哪四種呢？一者、正確觀察的緣故；二者、遠離未來各種障礙，增長各種善法的緣故；三者、獲得善法力量的緣故；四者、獨自居住遠離喧囂的緣故；這就是四法。", "", "『梵天（Brahma）！諸菩薩摩訶薩（Bodhisattva-mahasattva）最終成就四法，能夠很好地進入各種大眾場合。哪四種呢？一者、尋求佛法不求勝過他人的緣故；二者、具有恭敬心沒有驕慢的緣故；三者、只尋求佛法不自我顯現的緣故；四者、教導他人善法不求名利的緣故；這就是四法。", "", "『梵天（Brahma）！諸菩薩摩訶薩（Bodhisattva-mahasattva）最終成就四法，能夠很好地開演法佈施。哪四種呢？一者、守護佛法的緣故；二者、自己增長智慧也利益他人的緣故；三者、奉行善人所行之法的緣故；四者、向人們展示垢與凈的道理的緣故；這就是四法。", "", "『梵天（Brahma）！諸菩薩摩訶薩（Bodhisattva-mahasattva）最終成就四法，能夠憑藉先前的因力而不失去善根。哪四種呢？一者、對於他人的缺失不去看他們的過錯的緣故；二者、對於嗔怒的人常常修習慈心的緣故；三者、常常宣說諸法因緣的緣故；四者、常常憶念菩提（Bodhi）的緣故；這就是四法。", "", "『梵天（Brahma）！諸菩薩摩訶薩（Bodhisattva-mahasattva）最終成就四法，不需要他人教導就能夠自己修行六波羅蜜（Six Paramitas）。哪四種呢？一者、用佈施來引導他人的緣故；二者、不說他人毀犯戒律的罪過的緣故；三者、善於瞭解攝受佛法，教化眾生的緣故；四者、通達理解甚深佛法的緣故；這就是四法。", "", "『梵天（Brahma）！諸菩薩摩訶薩（Bodhisattva-mahasattva）最終成就四法，能夠捨棄禪定（Dhyana）而 वापस 生到欲界（Kama-dhatu）。哪四種呢？一者、", "" ], "english_translations": [ "English version", "Observing the cause; second, attaining Anutpada-ksanti (Non-origination forbearance) because all dharmas do not come or go; third, attaining Pratyaya-ksanti (Conditioned forbearance) by observing the causes and conditions of all dharmas; fourth, attaining Anavasthita-ksanti (Non-abiding forbearance) because there is neither new nor old; these are the four dharmas.", "", "'Brahma! Bodhisattva-mahasattvas ultimately accomplish four dharmas and are able to well sever all afflictions. What are the four? First, because of correct observation; second, because of staying away from future obstacles and increasing all white dharmas; third, because of obtaining the power of good dharmas; fourth, because of dwelling alone and staying away from noise; these are the four dharmas.", "", "'Brahma! Bodhisattva-mahasattvas ultimately accomplish four dharmas and are able to well go to all great assemblies. What are the four? First, because of seeking the Dharma and not seeking to surpass others; second, because of having a respectful mind and no arrogance; third, because of only seeking the Dharma and not showing themselves; fourth, because of teaching others good dharmas and not seeking fame and profit; these are the four dharmas.", "", "'Brahma! Bodhisattva-mahasattvas ultimately accomplish four dharmas and are able to well open and give Dharma. What are the four? First, because of guarding the Dharma; second, because of increasing their own wisdom and also benefiting others; third, because of practicing the Dharma of good people; fourth, because of showing people the principles of defilement and purity; these are the four dharmas.", "", "'Brahma! Bodhisattva-mahasattvas ultimately accomplish four dharmas and are able to not lose their good roots by the power of previous causes. What are the four? First, because of not seeing the faults of others' shortcomings; second, because of constantly cultivating loving-kindness towards angry people; third, because of constantly speaking of the causes and conditions of all dharmas; fourth, because of constantly remembering Bodhi; these are the four dharmas.", "", "'Brahma! Bodhisattva-mahasattvas ultimately accomplish four dharmas and are able to practice the Six Paramitas (Six Perfections) themselves without being taught by others. What are the four? First, because of guiding people with generosity; second, because of not speaking of the faults of others who have broken precepts; third, because of being good at understanding how to gather the Dharma and teach sentient beings; fourth, because of thoroughly understanding profound dharmas; these are the four dharmas.", "", "'Brahma! Bodhisattva-mahasattvas ultimately accomplish four dharmas and are able to relinquish Dhyana (meditative states) and be reborn in the Kama-dhatu (desire realm). What are the four? First," "" ] }
其心柔軟故；二者、得諸善根力故；三者、善修智慧方便力故；四者、不捨一切諸眾生故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，于諸佛法得不退轉。何等為四？一者、堪受無量生死故；二者、供養無量諸佛故；三者、修行無量大慈故；四者、修行無量大悲故；是為四法。
「梵天！諸菩薩摩訶薩畢竟成就四法，不斷佛種如實修行。何等為四？一者、不退本願故；二者、如實修行故；三者、于諸善法大欲精進故；四者、深心行於佛道故。梵天！諸菩薩摩訶薩畢竟成就如是四法，不斷佛種如實修行。」
說如是等諸四法時，二萬二千諸天及人，皆發阿耨多羅三藐三菩提心，五千菩薩得無生法忍，十方世界諸來菩薩供養于佛，所散天華周遍三千大千世界，積至於膝。
爾時，網明童子菩薩問勝思惟大梵天言：「梵天！佛說汝於一切正問諸菩薩中為最第一，云何菩薩所問為正問耶？」
梵天言：「網明！若菩薩見我故問，名為邪問非為正問；見他故問，名為邪問非為正問；分別法問，名為邪問非為正問。網明！若菩薩無我見問，無他見問，無法見問，名為正問非為邪問。
「複次，網明！若菩薩以生故問名為邪問，以滅故問名為邪問，以是處非處故問，名為邪問。網明！
【現代漢語翻譯】 現代漢語譯本：他們的心柔軟的緣故；二者，得到各種善根力量的緣故；三者，善於修習智慧方便力量的緣故；四者，不捨棄一切眾生的緣故；這就是四種法。 『梵天（Brahmā，色界天之王）！諸位菩薩摩訶薩最終成就四種法，對於諸佛的教法得到不退轉。是哪四種呢？一者，堪能承受無量的生死輪迴的緣故；二者，供養無量諸佛的緣故；三者，修行無量的大慈心的緣故；四者，修行無量的大悲心的緣故；這就是四種法。 『梵天（Brahmā，色界天之王）！諸位菩薩摩訶薩最終成就四種法，不斷絕佛種而如實修行。是哪四種呢？一者，不退失最初的誓願的緣故；二者，如實修行的緣故；三者，對於各種善法有強烈的慾望和精進的緣故；四者，以深切的心行於佛道的緣故。梵天（Brahmā，色界天之王）！諸位菩薩摩訶薩最終成就這樣的四種法，不斷絕佛種而如實修行。』 當宣說這些四法的時候，有兩萬兩千諸天和人，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），五千菩薩得到了無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的真理的證悟），十方世界的諸位菩薩前來供養佛陀，所散的天花周遍三千大千世界，堆積到膝蓋的高度。 這時，網明童子菩薩問勝思惟大梵天（Subrahma，大梵天）說：『梵天（Brahmā，色界天之王）！佛陀說您在一切正確提問的菩薩中是最第一的，什麼樣的菩薩所問才是正問呢？』 梵天（Brahmā，色界天之王）說：『網明（Jālinīprabha，菩薩名）！如果菩薩因為看見「我」而提問，這叫做邪問，不是正問；因為看見「他人」而提問，這叫做邪問，不是正問；分別諸法而提問，這叫做邪問，不是正問。網明（Jālinīprabha，菩薩名）！如果菩薩沒有「我」的見解而提問，沒有「他人」的見解而提問，沒有「法」的見解而提問，這叫做正問，不是邪問。 『再者，網明（Jālinīprabha，菩薩名）！如果菩薩以「生」的觀點提問，這叫做邪問；以「滅」的觀點提問，這叫做邪問；以「是處」或「非處」的觀點提問，這叫做邪問。網明（Jālinīprabha，菩薩名）！
【English Translation】 English version: It is because their minds are gentle; secondly, it is because they have obtained the power of various good roots; thirdly, it is because they are skilled in cultivating the power of wisdom and expedient means; fourthly, it is because they do not abandon all sentient beings; these are the four dharmas. 'Brahmā (梵天, King of the Form Realm)! When Bodhisattva-Mahāsattvas ultimately accomplish these four dharmas, they attain non-retrogression in the Buddhadharma. What are the four? Firstly, it is because they are capable of enduring immeasurable births and deaths; secondly, it is because they make offerings to immeasurable Buddhas; thirdly, it is because they cultivate immeasurable great loving-kindness; fourthly, it is because they cultivate immeasurable great compassion; these are the four dharmas. 'Brahmā (梵天, King of the Form Realm)! When Bodhisattva-Mahāsattvas ultimately accomplish these four dharmas, they continuously cultivate the Buddha-seed in accordance with reality. What are the four? Firstly, it is because they do not regress from their original vows; secondly, it is because they cultivate in accordance with reality; thirdly, it is because they have great desire and diligence in all good dharmas; fourthly, it is because they deeply practice the Buddha-path. Brahmā (梵天, King of the Form Realm)! When Bodhisattva-Mahāsattvas ultimately accomplish these four dharmas, they continuously cultivate the Buddha-seed in accordance with reality.' When these four dharmas were being spoken, twenty-two thousand devas and humans all generated the mind of anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), five thousand Bodhisattvas attained the kṣānti of non-origination of dharmas (anutpāda-dharma-kṣānti, 無生法忍, the realization of the truth of the non-arising and non-ceasing of all dharmas), and Bodhisattvas from the ten directions came to make offerings to the Buddha, and the celestial flowers they scattered covered the three thousand great thousand worlds, piling up to the height of the knees. At that time, the Bodhisattva Jālinīprabha (網明童子) asked the Great Brahmā Subrahma (勝思惟大梵天): 'Brahmā (梵天, King of the Form Realm)! The Buddha said that you are the foremost among all Bodhisattvas who ask correct questions. What kind of questions asked by a Bodhisattva are considered correct questions?' Brahmā (梵天, King of the Form Realm) said: 'Jālinīprabha (網明童子)! If a Bodhisattva asks a question because of seeing 'self', it is called a wrong question, not a correct question; if they ask a question because of seeing 'others', it is called a wrong question, not a correct question; if they ask a question by discriminating dharmas, it is called a wrong question, not a correct question. Jālinīprabha (網明童子)! If a Bodhisattva asks a question without the view of 'self', without the view of 'others', without the view of 'dharma', it is called a correct question, not a wrong question. 'Furthermore, Jālinīprabha (網明童子)! If a Bodhisattva asks a question based on 'arising', it is called a wrong question; if they ask a question based on 'cessation', it is called a wrong question; if they ask a question based on 'what is possible' or 'what is impossible', it is called a wrong question. Jālinīprabha (網明童子)!
若菩薩不以生故問，不以滅故問，不以是處非處故問，名為正問。
「複次，網明！若菩薩為染故問名為邪問，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。網明！若菩薩不為染凈故問，不為生死出生死故問，不為涅槃故問，名為正問。何以故？於法位中，無染、無凈、無生死、無涅槃故。
「複次，網明！若菩薩為得故問非為正問，為取故問非為正問，為證故問非為正問，為分別故問非為正問，為知故問非為正問，為依止故問非為正問，為修故問非為正問，為修見故問非為正問。是故，網明！以何處無得、無取、無證、無分別、無知、無依止、無修、無修見故問，是為正問。
「複次，網明！若菩薩是善法是不善法，是有漏法是無漏法，是有罪法是無罪法，是有為法是無為法，是世間法是出世間法。網明！如是等二法隨所依而問者，名為邪問。網明！若菩薩不見二不見不二，無相無相平等行問，名為正問。
「複次，網明！若菩薩分別佛問名為邪問，分別法問名為邪問，分別僧問名為邪問，分別佛國土問名為邪問，分別眾生問名為邪問，分別乘問名為邪問。網明！若菩薩於法不作一異問者，名為正問。
「複次，網明！一切法正、一切法
【現代漢語翻譯】 現代漢語譯本： 若菩薩不是因為生（產生）而提問，不是因為滅（消滅）而提問，不是因為是處（正確的處所）非處（不正確的處所）而提問，這叫做正問。
『再者，網明（菩薩名）！如果菩薩爲了染（污染）而提問，這叫做邪問；爲了凈（清凈）而提問，這叫做邪問；爲了生死（輪迴）而提問，這叫做邪問；爲了出生死（脫離輪迴）而提問，這叫做邪問；爲了涅槃（寂滅）而提問，這叫做邪問。網明！如果菩薩不是爲了染凈而提問，不是爲了生死出生死而提問，不是爲了涅槃而提問，這叫做正問。為什麼呢？因為在法位（真理的境界）中，沒有染、沒有凈、沒有生死、沒有涅槃。』
『再者，網明！如果菩薩爲了獲得而提問，就不是正問；爲了取著而提問，就不是正問；爲了證悟而提問，就不是正問；爲了分別而提問，就不是正問；爲了知曉而提問，就不是正問；爲了依止而提問，就不是正問；爲了修行而提問，就不是正問；爲了修行見解而提問，就不是正問。所以，網明！在什麼地方沒有獲得、沒有取著、沒有證悟、沒有分別、沒有知曉、沒有依止、沒有修行、沒有修行見解，爲了這個而提問，這才是正問。』
『再者，網明！如果菩薩問什麼是善法，什麼是不善法；什麼是有漏法，什麼是無漏法；什麼是有罪法，什麼是無罪法；什麼是有為法，什麼是無為法；什麼是世間法，什麼是出世間法。網明！像這樣等同於二法，隨著所依據的而提問，這叫做邪問。網明！如果菩薩不見二（對立），不見不二（非對立），以無相無相平等的行為來提問，這叫做正問。』
『再者，網明！如果菩薩分別佛（佛陀）而提問，這叫做邪問；分別法（佛法）而提問，這叫做邪問；分別僧（僧侶）而提問，這叫做邪問；分別佛國土（佛的國土）而提問，這叫做邪問；分別眾生（一切生命）而提問，這叫做邪問；分別乘（教法）而提問，這叫做邪問。網明！如果菩薩對於法不作一（相同）異（不同）的提問，這叫做正問。』
『再者，網明！一切法正、一切法。』
English version: If a Bodhisattva does not ask because of birth, does not ask because of cessation, does not ask because of right place or wrong place, this is called a right question.
'Furthermore, Net Light (Wang Ming, name of a Bodhisattva)! If a Bodhisattva asks for the sake of defilement, it is called a wrong question; if he asks for the sake of purity, it is called a wrong question; if he asks for the sake of birth and death, it is called a wrong question; if he asks for the sake of going beyond birth and death, it is called a wrong question; if he asks for the sake of Nirvana (state of enlightenment), it is called a wrong question. Net Light! If a Bodhisattva does not ask for the sake of defilement or purity, does not ask for the sake of birth and death or going beyond birth and death, does not ask for the sake of Nirvana, it is called a right question. Why? Because in the position of Dharma (truth), there is no defilement, no purity, no birth and death, no Nirvana.'
'Furthermore, Net Light! If a Bodhisattva asks for the sake of attainment, it is not a right question; if he asks for the sake of grasping, it is not a right question; if he asks for the sake of realization, it is not a right question; if he asks for the sake of discrimination, it is not a right question; if he asks for the sake of knowing, it is not a right question; if he asks for the sake of reliance, it is not a right question; if he asks for the sake of cultivation, it is not a right question; if he asks for the sake of cultivating views, it is not a right question. Therefore, Net Light! Where there is no attainment, no grasping, no realization, no discrimination, no knowing, no reliance, no cultivation, no cultivating views, to ask about this is a right question.'
'Furthermore, Net Light! If a Bodhisattva asks what is good Dharma, what is not good Dharma; what is Dharma with outflows, what is Dharma without outflows; what is Dharma with faults, what is Dharma without faults; what is Dharma with conditioning, what is Dharma without conditioning; what is worldly Dharma, what is Dharma beyond the world. Net Light! Asking based on such dualities is called a wrong question. Net Light! If a Bodhisattva does not see duality, does not see non-duality, and asks with the practice of signlessness and equal signlessness, it is called a right question.'
'Furthermore, Net Light! If a Bodhisattva asks by distinguishing the Buddha (Buddha), it is called a wrong question; if he asks by distinguishing the Dharma (Buddhist teachings), it is called a wrong question; if he asks by distinguishing the Sangha (Buddhist community), it is called a wrong question; if he asks by distinguishing the Buddha-land (Buddha's realm), it is called a wrong question; if he asks by distinguishing sentient beings (all living beings), it is called a wrong question; if he asks by distinguishing the Vehicle (teachings), it is called a wrong question. Net Light! If a Bodhisattva does not ask about the Dharma in terms of one (same) or different, it is called a right question.'
'Furthermore, Net Light! All Dharmas are right, all Dharmas...'
【English Translation】 English version: If a Bodhisattva does not ask because of birth, does not ask because of cessation, does not ask because of right place or wrong place, this is called a right question.
'Furthermore, Net Light (Wang Ming, name of a Bodhisattva)! If a Bodhisattva asks for the sake of defilement, it is called a wrong question; if he asks for the sake of purity, it is called a wrong question; if he asks for the sake of birth and death, it is called a wrong question; if he asks for the sake of going beyond birth and death, it is called a wrong question; if he asks for the sake of Nirvana (state of enlightenment), it is called a wrong question. Net Light! If a Bodhisattva does not ask for the sake of defilement or purity, does not ask for the sake of birth and death or going beyond birth and death, does not ask for the sake of Nirvana, it is called a right question. Why? Because in the position of Dharma (truth), there is no defilement, no purity, no birth and death, no Nirvana.'
'Furthermore, Net Light! If a Bodhisattva asks for the sake of attainment, it is not a right question; if he asks for the sake of grasping, it is not a right question; if he asks for the sake of realization, it is not a right question; if he asks for the sake of discrimination, it is not a right question; if he asks for the sake of knowing, it is not a right question; if he asks for the sake of reliance, it is not a right question; if he asks for the sake of cultivation, it is not a right question; if he asks for the sake of cultivating views, it is not a right question. Therefore, Net Light! Where there is no attainment, no grasping, no realization, no discrimination, no knowing, no reliance, no cultivation, no cultivating views, to ask about this is a right question.'
'Furthermore, Net Light! If a Bodhisattva asks what is good Dharma, what is not good Dharma; what is Dharma with outflows, what is Dharma without outflows; what is Dharma with faults, what is Dharma without faults; what is Dharma with conditioning, what is Dharma without conditioning; what is worldly Dharma, what is Dharma beyond the world. Net Light! Asking based on such dualities is called a wrong question. Net Light! If a Bodhisattva does not see duality, does not see non-duality, and asks with the practice of signlessness and equal signlessness, it is called a right question.'
'Furthermore, Net Light! If a Bodhisattva asks by distinguishing the Buddha (Buddha), it is called a wrong question; if he asks by distinguishing the Dharma (Buddhist teachings), it is called a wrong question; if he asks by distinguishing the Sangha (Buddhist community), it is called a wrong question; if he asks by distinguishing the Buddha-land (Buddha's realm), it is called a wrong question; if he asks by distinguishing sentient beings (all living beings), it is called a wrong question; if he asks by distinguishing the Vehicle (teachings), it is called a wrong question. Net Light! If a Bodhisattva does not ask about the Dharma in terms of one (same) or different, it is called a right question.'
'Furthermore, Net Light! All Dharmas are right, all Dharmas...'
邪！」
網明菩薩言：「梵天！云何一切法正？云何一切法邪？」
梵天言：「網明！諸法不可思議故，一切法名為正；若不可思議而思議者，一切法名為邪。一切法寂靜，名為正思惟，若不信解是寂靜者，是即分別諸法。若分別諸法則入增上慢，若入增上慢隨所分別，皆名邪問。」
網明菩薩言：「梵天！云何名為諸法正性？」
梵天言：「網明！諸法離自性離欲際，是名正性。」
網明菩薩言：「梵天！少有眾生能解如是諸法正性。」
梵天言：「是法正性不一不多。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。何以故？佛說無得、無分別，名為所作已辦相。網明！若有善男子、善女人得聞如是諸法正性，勤行精進，是名如實修行。彼人不戲諸法，若不戲諸法，彼人無有法得；若無有法得，彼人不住世間，不住涅槃。何以故？諸佛不得生死、不得涅槃故。」
網明菩薩言：「梵天！如來可不為度生死故說法耶！」
梵天言：「佛所示法有度生死耶？」
答言：「無也！如來不令眾生離於世間，亦不令眾生得於涅槃。」
梵天言：「善男子！以是因緣，當知如來不令眾生出于
【現代漢語翻譯】 邪！'
網明菩薩（Wangming Bodhisattva）言：'梵天（Brahma）！云何一切法正？云何一切法邪？'
梵天（Brahma）言：'網明（Wangming）！諸法不可思議故，一切法名為正；若不可思議而思議者，一切法名為邪。一切法寂靜，名為正思惟，若不信解是寂靜者，是即分別諸法。若分別諸法則入增上慢，若入增上慢隨所分別，皆名邪問。'
網明菩薩（Wangming Bodhisattva）言：'梵天（Brahma）！云何名為諸法正性？'
梵天（Brahma）言：'網明（Wangming）！諸法離自性離欲際，是名正性。'
網明菩薩（Wangming Bodhisattva）言：'梵天（Brahma）！少有眾生能解如是諸法正性。'
梵天（Brahma）言：'是法正性不一不多。網明（Wangming）！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。何以故？佛說無得、無分別，名為所作已辦相。網明（Wangming）！若有善男子、善女人得聞如是諸法正性，勤行精進，是名如實修行。彼人不戲諸法，若不戲諸法，彼人無有法得；若無有法得，彼人不住世間，不住涅槃。何以故？諸佛不得生死、不得涅槃故。'
網明菩薩（Wangming Bodhisattva）言：'梵天（Brahma）！如來可不為度生死故說法耶！'
梵天（Brahma）言：'佛所示法有度生死耶？'
答言：'無也！如來不令眾生離於世間，亦不令眾生得於涅槃。'
梵天（Brahma）言：'善男子！以是因緣，當知如來不令眾生出于
【English Translation】 'Wrong!'
Wangming Bodhisattva said: 'Brahma! What is right in all dharmas? What is wrong in all dharmas?'
Brahma said: 'Wangming! Because all dharmas are inconceivable, all dharmas are called right; if one tries to conceive what is inconceivable, all dharmas are called wrong. The tranquility of all dharmas is called right thinking; if one does not believe and understand this tranquility, then one is discriminating dharmas. If one discriminates dharmas, then one enters arrogance; if one enters arrogance, whatever one discriminates is called a wrong question.'
Wangming Bodhisattva said: 'Brahma! What is called the true nature of all dharmas?'
Brahma said: 'Wangming! The separation of all dharmas from self-nature and the boundary of desire is called true nature.'
Wangming Bodhisattva said: 'Brahma! Few beings can understand such a true nature of all dharmas.'
Brahma said: 'This true nature of dharma is neither one nor many. Wangming! If there are good men and good women who can know the true nature of all dharmas in this way, whether they have already known it, know it now, or will know it in the future, these people have no dharma that has been attained, no dharma that is being attained now, and no dharma that will be attained in the future. Why? The Buddha said that no attainment and no discrimination are called the characteristics of having accomplished what needs to be done. Wangming! If there are good men and good women who hear such a true nature of all dharmas and diligently practice with vigor, this is called truly practicing. They do not play with dharmas; if they do not play with dharmas, they have no dharma to attain; if they have no dharma to attain, they do not abide in the world, nor do they abide in Nirvana. Why? Because the Buddhas do not attain birth and death, nor do they attain Nirvana.'
Wangming Bodhisattva said: 'Brahma! Does the Tathagata not teach the Dharma for the sake of liberating from birth and death?'
Brahma said: 'Does the Dharma taught by the Buddha liberate from birth and death?'
He answered: 'No! The Tathagata does not cause beings to leave the world, nor does he cause beings to attain Nirvana.'
Brahma said: 'Good man! Because of this reason, you should know that the Tathagata does not cause beings to leave'
生死入于涅槃，但為化度妄想分別生死涅槃二相者耳，此中實無出于生死至涅槃者。何以故？諸法平等，實無有人往來生死，亦無有人入于涅槃，無染無凈故。」
爾時，世尊贊勝思惟大梵天言：「善哉，善哉！梵天！善哉！梵天！若有欲說諸法正性，應當如汝之所說也。」
說是法時，二千比丘不受諸法漏盡心得解脫。
如來複告大梵天言：「梵天！我不得生死、不得涅槃。何以故？如來雖說生死，實無有人往來生死；雖說涅槃，實無有人得涅槃者。若有得入如此法門，當知是人非生死相、非涅槃相。」
爾時，會中五百比丘，即從坐起，而作是言：「若無世間無涅槃者，我等便為空修梵行。為何義故，修行正道諸禪三昧三摩跋提？」
爾時，網明菩薩法王子白佛言：「世尊！若有於法而起生見、起滅見者，世尊！彼人不過生死，則于其人佛不出世。世尊！若有決定見涅槃者，彼人亦不度生死，亦不得涅槃。何以故？世尊言：『涅槃者名為除滅諸相，遠離一切動、一切我想、一切發、一切戲故。』世尊！是諸比丘已於如來正法出家，而今墮在外道邪見，于涅槃樂中求決定相，譬如從麻出油、從酪出酥。世尊！若人于諸法寂滅相中求涅槃者，我說是輩為增上慢邪見外道。世尊！正行道
【現代漢語翻譯】 現代漢語譯本 生死進入涅槃，只是爲了化度那些妄想分別生死和涅槃這兩種相狀的人，實際上並沒有從生死到達涅槃的人。為什麼呢？因為一切諸法都是平等的，實際上沒有人往來於生死，也沒有人進入涅槃，因為沒有染污，也沒有清凈。
這時，世尊讚歎勝思惟大梵天（Sheng Siwei Dabantian，偉大的梵天）說：『好啊，好啊！梵天（Fantian）！好啊，好啊！梵天（Fantian）！如果有人想要宣說諸法的真正性質，就應當像你所說的那樣。』
當宣說這個佛法的時候，有兩千名比丘（Biqiu，佛教僧侶）不受諸法的束縛，漏盡煩惱，心得解脫。
如來又告訴大梵天（Fantian）說：『梵天（Fantian）！我既不執著于生死，也不執著于涅槃。為什麼呢？如來雖然說了生死，實際上沒有人往來於生死；雖然說了涅槃，實際上沒有人得到涅槃。如果有人能夠進入這樣的法門，應當知道這個人既不是生死的相狀，也不是涅槃的相狀。』
這時，法會中有五百名比丘（Biqiu，佛教僧侶），立即從座位上站起來，這樣說道：『如果沒有世間，也沒有涅槃，我們豈不是白白地修行梵行？爲了什麼緣故，要修行正道、各種禪定、三昧和三摩跋提呢？』
這時，網明菩薩（Wangming Pusa，菩薩名）法王子稟告佛說：『世尊！如果有人對於佛法而生起生的見解、生起滅的見解，世尊！這個人就無法超越生死，對於這樣的人，佛也不會出世。世尊！如果有人決定地認為有涅槃，這個人也無法度脫生死，也無法得到涅槃。為什麼呢？世尊說：『涅槃的意思是除滅一切相狀，遠離一切動搖、一切我執、一切生髮、一切戲論。』世尊！這些比丘（Biqiu，佛教僧侶）已經在如來的正法中出家，而現在卻墮落在外道的邪見中，在涅槃的快樂中尋求決定的相狀，這就像從麻中榨油、從酪中提煉酥油一樣。世尊！如果有人在諸法寂滅的相狀中尋求涅槃，我認為這些人是增上慢的邪見外道。世尊！真正的修行道路
【English Translation】 English version Entering Nirvana from birth and death is merely to transform those who delusionally distinguish between the two aspects of birth and death and Nirvana. In reality, there is no one who goes from birth and death to Nirvana. Why? Because all dharmas are equal, and in reality, no one travels through birth and death, nor does anyone enter Nirvana, because there is no defilement and no purity.
At that time, the World Honored One praised Great Brahma (Sheng Siwei Dabantian, Great Brahma) of Superior Contemplation, saying: 'Excellent, excellent! Brahma (Fantian)! Excellent, excellent! Brahma (Fantian)! If anyone wishes to speak of the true nature of all dharmas, they should speak as you have spoken.'
When this Dharma was spoken, two thousand Bhikshus (Biqiu, Buddhist monks) were freed from the outflows of all dharmas, and their minds were liberated.
The Tathagata further said to Great Brahma (Fantian): 'Brahma (Fantian)! I do not grasp at birth and death, nor do I grasp at Nirvana. Why? Although the Tathagata speaks of birth and death, in reality, no one travels through birth and death; although he speaks of Nirvana, in reality, no one attains Nirvana. If anyone can enter such a Dharma gate, know that this person is neither the aspect of birth and death nor the aspect of Nirvana.'
At that time, five hundred Bhikshus (Biqiu, Buddhist monks) in the assembly immediately rose from their seats and said: 'If there is no world and no Nirvana, then we are practicing pure conduct in vain. For what purpose do we cultivate the right path, the various meditations, Samadhi, and Samapatti?'
At that time, the Dharma Prince Net Light Bodhisattva (Wangming Pusa, Bodhisattva's name) said to the Buddha: 'World Honored One! If anyone arises with the view of birth or the view of cessation regarding the Dharma, World Honored One! That person will not transcend birth and death, and for that person, the Buddha will not appear in the world. World Honored One! If anyone definitively sees Nirvana, that person will also not cross over birth and death, nor will they attain Nirvana. Why? The World Honored One said: 'Nirvana means the elimination of all characteristics, being far from all movement, all ego-thought, all arising, and all playfulness.' World Honored One! These Bhikshus (Biqiu, Buddhist monks) have already left home in the Tathagata's true Dharma, but now they have fallen into the wrong views of external paths, seeking a definite aspect in the bliss of Nirvana, like extracting oil from sesame seeds or extracting ghee from curds. World Honored One! If anyone seeks Nirvana in the quiescent aspect of all dharmas, I say that these people are arrogant and hold wrong views, following external paths. World Honored One! The true path of practice
者，于寂滅法，不作生相不作滅相，無得無果。」
爾時，網明菩薩法王子問勝思惟大梵天言：「是五百比丘從此眾座而起去者，云何而為作諸方便，引導其心入此法門，令得信解離惡邪見？」
梵天言：「善男子！縱令使去至恒河沙諸佛國土，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，不出無愿相。又譬如人求索，虛空東西馳走言：『我欲得空，我欲得空。』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。何以故？言涅槃者但有名字，猶如虛空但有名字不可得取，涅槃亦爾，但有名字而不可得。」
爾時，五百比丘聞說是已，不受諸法漏盡心得解脫，得神通已，而作是言：「世尊！若人乃于諸法畢竟寂滅相中求涅槃者，則于其人佛不出世。世尊！我等今者，非凡夫、非學、非無學、非阿羅漢，不在世間，不在涅槃。何以故？以離一切動、一切我想、一切發、一切戲故，名為諸佛出世。」
爾時，長老舍利弗問諸比丘言：「汝等今者真是沙門，所作自利皆悉已辦耶？」
諸比丘言：「長老舍利弗！我等今者，得諸煩惱染，不可作而作。」
舍利弗言：「汝諸長老！以何
【現代漢語翻譯】 『他們對於寂滅之法，不作生起之相，不作滅亡之相，無所得，無果證。』
這時，網明菩薩（Indrajala Bodhisattva）法王子問勝思惟大梵天（Śreṇyā-vikrīḍita-brahman）說：『這五百比丘從這個集會中起身離去，應當如何為他們創造各種方便，引導他們的心進入這個法門，使他們能夠信解，遠離邪惡的見解？』
梵天說：『善男子！縱然讓他們去到恒河沙數諸佛的國土，也不能超出這個法門。譬如愚癡之人畏懼虛空，捨棄虛空而逃走，無論到什麼地方都不能離開虛空。這些比丘也是這樣，即使遠離，也無法超出空相，無法超出無相之相，無法超出無愿之相。又譬如有人求索虛空，東西奔走說：「我想要得到空，我想要得到空。」在虛空中行走卻看不見空。這些比丘也是這樣，想要尋求涅槃，在涅槃中行走卻得不到涅槃。為什麼呢？因為所說的涅槃只是一個名字，猶如虛空只是一個名字而不可捉摸，涅槃也是這樣，只是一個名字而不可得。』
這時，五百比丘聽了這些話后，不再執著于諸法，煩惱漏盡，心得解脫，獲得神通后，便這樣說：『世尊！如果有人在諸法畢竟寂滅之相中尋求涅槃，那麼對於這個人來說，佛就不會出世。世尊！我們現在，非凡夫、非有學、非無學、非阿羅漢，不在世間，也不在涅槃。為什麼呢？因為遠離一切動念、一切我執、一切生髮、一切戲論的緣故，這就被稱為諸佛出世。』
這時，長老舍利弗（Śāriputra）問這些比丘說：『你們現在真是沙門（śrāmaṇa），所作的自利之事都已經辦完了嗎？』
這些比丘說：『長老舍利弗！我們現在，得到諸煩惱的染污，做了不該做的事。』
舍利弗說：『你們這些長老！憑藉什麼……』
【English Translation】 『They, with regard to the Dharma of extinction, do not create an appearance of arising, nor do they create an appearance of ceasing. There is no attainment, no fruition.』
At that time, Indrajala Bodhisattva (網明菩薩), the Dharma prince, asked Śreṇyā-vikrīḍita-brahman (勝思惟大梵天): 『These five hundred bhikshus (比丘) who have risen from this assembly and departed, how should one create various skillful means to guide their minds into this Dharma gate, so that they may attain faith and understanding, and be free from evil and wrong views?』
The Brahman said: 『Good man! Even if they were to go to Buddha lands as numerous as the sands of the Ganges River, they could not escape this Dharma gate. It is like a foolish person who, fearing emptiness, abandons emptiness and runs away, but wherever he goes, he cannot escape emptiness. These bhikshus are also like this; even if they go far away, they cannot escape the characteristic of emptiness, the characteristic of no-characteristic, or the characteristic of no-desire. It is also like a person seeking emptiness, running east and west, saying: 「I want to attain emptiness, I want to attain emptiness.」 He walks in emptiness but does not see emptiness. These bhikshus are also like this; they want to seek Nirvana (涅槃), but they walk in Nirvana and do not attain Nirvana. Why? Because the term Nirvana is only a name, just as emptiness is only a name and cannot be grasped. Nirvana is also like this; it is only a name and cannot be attained.』
At that time, the five hundred bhikshus, having heard these words, no longer clung to the dharmas, their outflows of afflictions were exhausted, their minds were liberated, and having attained supernatural powers, they said: 『World Honored One! If someone seeks Nirvana in the ultimate stillness of all dharmas, then for that person, the Buddha will not appear in the world. World Honored One! We now are neither ordinary beings, nor learners, nor non-learners, nor Arhats (阿羅漢), neither in the world nor in Nirvana. Why? Because we are free from all movement, all notions of self, all arising, and all playfulness; this is called the appearance of all Buddhas in the world.』
At that time, the elder Śāriputra (舍利弗) asked the bhikshus: 『Are you now truly śrāmaṇas (沙門), and have you completed all the self-benefiting deeds that should be done?』
The bhikshus said: 『Elder Śāriputra! We now are stained by all afflictions, and have done what should not be done.』
Śāriputra said: 『By what means, elders...』
意故如是說耶？」
諸比丘言：「舍利弗！我等以知諸煩惱相，是故說言，得諸煩惱染，不可作而作。舍利弗！我意在此故如是說，我已得諸煩惱染，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：「舍利弗！大師世尊猶尚不能消諸供養，何況我等能消供養？」
舍利弗言：「汝以何故作如是說？」
諸比丘言：「舍利弗！大師世尊知見法性，性常凈故。」
爾時，勝思惟梵天白佛言：「世尊！誰是世間應受供養？」
佛言：「梵天！不為世法之所牽者。」
勝思惟大梵天言：「世尊！誰能消諸供養？」
佛言：「梵天！謂于諸法無所取著者。」
梵天言：「世尊！何者清凈堪為福田能受供養？」
佛言：「梵天！謂不壞菩提心者。」
梵天言：「世尊！誰為眾生善知識耶？」
佛言：「梵天！謂於一切眾生不捨慈心者。」
梵天言：「世尊！誰知報佛恩？」
佛言：「梵天！謂不斷佛種者。」
梵天言：「世尊！云何供養于佛？」
佛言：「梵天！以通達無生際故。」
梵天言：「世尊！誰能親近於佛？」
佛言：「梵天！乃至失命因緣不毀禁戒
【現代漢語翻譯】 現代漢語譯本 舍利弗問道：『你們是這個意思才這樣說的嗎？』 眾比丘回答說：『舍利弗！我們已經瞭解了各種煩惱的相狀，所以才說，如果被各種煩惱所染污，就會做出不應該做的事情。舍利弗！我的意思就在這裡，所以才這樣說，我已經受到了各種煩惱的染污，做了不應該做的事情。』 舍利弗說：『好啊！好啊！你們現在安住于福田，能夠消化供養。』 眾比丘說：『舍利弗！即使是大師世尊（Śākyamuni Buddha）都尚且不能消化所有的供養，更何況我們能夠消化供養呢？』 舍利弗問：『你們因為什麼原因這樣說呢？』 眾比丘回答說：『舍利弗！大師世尊（Śākyamuni Buddha）知曉並見到法的本性，因為本性是常恒清凈的。』 這時，勝思惟梵天（Śuddhādhivāsa）對佛說：『世尊（Bhagavan）！誰是世間應該接受供養的人呢？』 佛說：『梵天（Brahma）！不被世俗之法所牽累的人。』 勝思惟大梵天（Śuddhādhivāsa）說：『世尊（Bhagavan）！誰能夠消化各種供養呢？』 佛說：『梵天（Brahma）！對於一切法沒有執取和貪著的人。』 梵天（Brahma）說：『世尊（Bhagavan）！什麼樣的人清凈，可以作為福田，能夠接受供養呢？』 佛說：『梵天（Brahma）！不破壞菩提心（bodhicitta）的人。』 梵天（Brahma）說：『世尊（Bhagavan）！誰是眾生的善知識呢？』 佛說：『梵天（Brahma）！對於一切眾生不捨棄慈悲心的人。』 梵天（Brahma）說：『世尊（Bhagavan）！誰知道報答佛的恩德呢？』 佛說：『梵天（Brahma）！不中斷佛種的人。』 梵天（Brahma）說：『世尊（Bhagavan）！如何供養佛呢？』 佛說：『梵天（Brahma）！因為通達無生之境。』 梵天（Brahma）說：『世尊（Bhagavan）！誰能夠親近佛呢？』 佛說：『梵天（Brahma）！乃至失去性命的因緣也不毀壞禁戒的人。
【English Translation】 English version 『Is that what you meant by saying that?』 asked Śāriputra (舍利弗). The monks replied, 『Śāriputra (舍利弗)! We understand the characteristics of the various afflictions, and that is why we say that if one is tainted by afflictions, one will do what should not be done. Śāriputra (舍利弗)! That is what I meant, and that is why I said that I have been tainted by afflictions and have done what should not be done.』 Śāriputra (舍利弗) said, 『Excellent! Excellent! You now dwell in a field of merit and are able to digest offerings.』 The monks said, 『Śāriputra (舍利弗)! Even the great teacher, the World Honored One (Bhagavan), is not able to digest all offerings, how much less can we digest offerings?』 Śāriputra (舍利弗) asked, 『Why do you say such a thing?』 The monks replied, 『Śāriputra (舍利弗)! The great teacher, the World Honored One (Bhagavan), knows and sees the nature of the Dharma, because its nature is always pure.』 At that time, Śuddhādhivāsa Brahma (勝思惟梵天) said to the Buddha (Bhagavan), 『World Honored One (Bhagavan)! Who in this world is worthy of receiving offerings?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! One who is not led astray by worldly dharmas.』 Śuddhādhivāsa Great Brahma (勝思惟大梵天) said, 『World Honored One (Bhagavan)! Who is able to digest all offerings?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! One who has no attachment or clinging to any dharma.』 Brahma (梵天) said, 『World Honored One (Bhagavan)! Who is pure, can be a field of merit, and is able to receive offerings?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! One who does not destroy the bodhicitta (菩提心).』 Brahma (梵天) said, 『World Honored One (Bhagavan)! Who is a good spiritual friend to sentient beings?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! One who does not abandon loving-kindness towards all sentient beings.』 Brahma (梵天) said, 『World Honored One (Bhagavan)! Who knows how to repay the Buddha's (Bhagavan) kindness?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! One who does not cut off the Buddha's (Bhagavan) lineage.』 Brahma (梵天) said, 『World Honored One (Bhagavan)! How does one make offerings to the Buddha (Bhagavan)?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! By understanding the realm of non-origination.』 Brahma (梵天) said, 『World Honored One (Bhagavan)! Who is able to be close to the Buddha (Bhagavan)?』 The Buddha (Bhagavan) said, 『Brahma (梵天)! One who does not break the precepts even at the risk of losing their life.』
者。」「世尊！誰能恭敬于佛？」
佛言：「善護六根者。」
「世尊！於世間中誰名財富？」佛言：「成就七財者。」
「世尊！誰名知足？」佛言：「得出世間勝般若者。」
「世尊！誰為遠離？」佛言：「於三界中無所愿者。」
「世尊！誰為世間無諸惡行？」佛言：「能斷一切諸結使者。」
「世尊！誰名樂人？」佛言：「無貪著者。」
「世尊！誰能到彼岸？」佛言：「能捨六入者。」
「世尊！誰能住彼岸？」佛言：「梵天！到平等道者。」
「世尊！云何諸菩薩能增長施？」
佛言：「菩薩能為眾生說一切智心故。」
「世尊！云何諸菩薩能奉持戒？」
佛言：「常能不捨菩提心故。」
「世尊！云何諸菩薩能行忍辱？」
佛言：「以見一切智心無盡故。」
「世尊！云何諸菩薩能行精進？」
佛言：「觀察一切智心不得故。」
「世尊！云何諸菩薩能行禪定？」
佛言：「能覺一切智心自性清凈故。」
「世尊！云何諸菩薩能行般若？」
佛言：「於一切法無諸戲論故。」
「世尊！云何諸菩薩能行慈心？」
佛言：「不生眾生想故。」
「世尊
【現代漢語翻譯】 現代漢語譯本 『世尊（Bhagavan，對佛的尊稱）！誰能恭敬于佛？』 佛言：『善護六根（sadindriya，眼、耳、鼻、舌、身、意）者。』 『世尊！於世間中誰名財富？』佛言：『成就七財（saptadhana，信、戒、慚、愧、聞、舍、慧）者。』 『世尊！誰名知足？』佛言：『得出世間勝般若（prajna，智慧）者。』 『世尊！誰為遠離？』佛言：『於三界（trailokya，欲界、色界、無色界）中無所愿者。』 『世尊！誰為世間無諸惡行？』佛言：『能斷一切諸結使（klesha，煩惱）者。』 『世尊！誰名樂人？』佛言：『無貪著者。』 『世尊！誰能到彼岸？』佛言：『能捨六入（sadayatana，眼、耳、鼻、舌、身、意六根所入之六境）者。』 『世尊！誰能住彼岸？』佛言：『梵天（Brahma，印度教的創造神）！到平等道者。』 『世尊！云何諸菩薩（Bodhisattva，發菩提心，以救度眾生為己任者）能增長施？』 佛言：『菩薩能為眾生說一切智心（sarvajna-citta，通達一切的智慧之心）故。』 『世尊！云何諸菩薩能奉持戒？』 佛言：『常能不捨菩提心（bodhicitta，追求覺悟之心）故。』 『世尊！云何諸菩薩能行忍辱？』 佛言：『以見一切智心無盡故。』 『世尊！云何諸菩薩能行精進？』 佛言：『觀察一切智心不得故。』 『世尊！云何諸菩薩能行禪定？』 佛言：『能覺一切智心自性清凈故。』 『世尊！云何諸菩薩能行般若？』 佛言：『於一切法無諸戲論故。』 『世尊！云何諸菩薩能行慈心？』 佛言：『不生眾生想故。』 『世尊！』
【English Translation】 English version 『Bhagavan (World-Honored One)! Who can revere the Buddha?』 The Buddha said: 『Those who well guard the six senses (sadindriya, eye, ear, nose, tongue, body, and mind).』 『Bhagavan! Who is called wealthy in this world?』 The Buddha said: 『Those who have accomplished the seven treasures (saptadhana, faith, morality, shame, remorse, learning, generosity, and wisdom).』 『Bhagavan! Who is called content?』 The Buddha said: 『Those who have attained the supreme prajna (wisdom) that transcends the world.』 『Bhagavan! Who is considered detached?』 The Buddha said: 『Those who have no desires in the three realms (trailokya, the realm of desire, the realm of form, and the formless realm).』 『Bhagavan! Who is free from evil deeds in this world?』 The Buddha said: 『Those who can sever all fetters (klesha, afflictions).』 『Bhagavan! Who is called a happy person?』 The Buddha said: 『Those who are without attachment or greed.』 『Bhagavan! Who can reach the other shore?』 The Buddha said: 『Those who can abandon the six entrances (sadayatana, the six sense organs and their corresponding objects).』 『Bhagavan! Who can dwell on the other shore?』 The Buddha said: 『Brahma (the creator god in Hinduism)! Those who have reached the path of equality.』 『Bhagavan! How can the Bodhisattvas (Bodhisattva, beings who aspire to enlightenment and work to liberate all beings) increase their giving?』 The Buddha said: 『Because Bodhisattvas can speak of the mind of all-knowing wisdom (sarvajna-citta, the mind of all-knowing wisdom) for the sake of sentient beings.』 『Bhagavan! How can the Bodhisattvas uphold the precepts?』 The Buddha said: 『Because they constantly do not abandon the Bodhi-mind (bodhicitta, the mind of enlightenment).』 『Bhagavan! How can the Bodhisattvas practice patience?』 The Buddha said: 『Because they see that the mind of all-knowing wisdom is inexhaustible.』 『Bhagavan! How can the Bodhisattvas practice diligence?』 The Buddha said: 『Because they observe that the mind of all-knowing wisdom cannot be obtained.』 『Bhagavan! How can the Bodhisattvas practice meditation?』 The Buddha said: 『Because they can realize that the nature of the mind of all-knowing wisdom is inherently pure.』 『Bhagavan! How can the Bodhisattvas practice prajna (wisdom)?』 The Buddha said: 『Because they are free from all conceptual elaborations regarding all dharmas.』 『Bhagavan! How can the Bodhisattvas practice loving-kindness?』 The Buddha said: 『Because they do not give rise to the perception of sentient beings.』 『Bhagavan!』
！云何諸菩薩能行悲心？」
佛言：「不生法想故。」
「世尊！云何諸菩薩能行喜心？」
佛言：「不生我想故。」
「世尊！云何諸菩薩能行舍心？」
佛言：「不生彼我想故。」
「世尊！云何諸菩薩安住于信？」
佛言：「信一切法無言語故。」
「世尊！云何諸菩薩住于聞慧？」
佛言：「不著一切名字法故。」
「世尊！云何諸菩薩住于有慚？」
佛言：「知見內法故。」
「世尊！云何諸菩薩住于有愧？」
佛言：「舍于外入故。」
「世尊！云何名為菩薩遍行一切功德處？」
佛言：「能凈身口意業。」
爾時，世尊而說偈言：
「身凈無諸惡， 口凈無妄語， 心凈離諸垢， 是菩薩遍行。 觀不凈無貪， 行慈無瞋恚， 行智故無癡， 是菩薩遍行。 若在聚空野， 及與處大眾， 威儀終不轉， 是菩薩遍行。 信知法為佛， 信離名為法， 信知無為僧， 是菩薩遍行。 知多欲所行， 多瞋癡所行， 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。 知解諸法空， 及無相無愿，
【現代漢語翻譯】 現代漢語譯本： 『世尊！諸位菩薩如何能夠實踐悲心？』 佛說：『因為不執著於法的概念。』 『世尊！諸位菩薩如何能夠實踐喜心？』 佛說：『因為不執著於我的概念。』 『世尊！諸位菩薩如何能夠實踐舍心？』 佛說：『因為不執著於他人的概念。』 『世尊！諸位菩薩如何安住于信心？』 佛說：『因為相信一切法無法用言語表達。』 『世尊！諸位菩薩如何安住于聽聞佛法所生的智慧（聞慧）？』 佛說：『因為不執著於一切名字和法。』 『世尊！諸位菩薩如何安住于有慚愧心？』 佛說：『因爲了解並看見內心的法。』 『世尊！諸位菩薩如何安住于有羞恥心？』 佛說：『因為捨棄向外馳求。』 『世尊！什麼叫做菩薩普遍實踐一切功德之處？』 佛說：『能夠凈化身、口、意三業。』 當時，世尊說了以下偈語： 『身清凈沒有各種惡行，口清凈沒有虛妄的言語， 心清凈遠離各種煩惱，這就是菩薩普遍的修行。 觀察不凈而沒有貪慾，實踐慈悲而沒有瞋恚， 運用智慧而沒有愚癡，這就是菩薩普遍的修行。 無論身處人群聚集之處、空曠之地、荒野，以及大眾集會之處， 威儀始終不改變，這就是菩薩普遍的修行。 深信了解法就是佛，深信遠離煩惱就是法， 深信瞭解無為就是僧，這就是菩薩普遍的修行。 瞭解貪慾、瞋恚、愚癡所導致的種種行為， 善於轉化這些行為，這就是菩薩普遍的修行。 不依賴欲界（Kāmadhātu），不住留於色界（Rūpadhātu）和無色界（Arūpadhātu）， 像這樣修行禪定，這就是菩薩普遍的修行。 瞭解通達諸法本性是空性（Śūnyatā），以及無相（Animitta）、無愿（Apranihita）。』
【English Translation】 English version: 『Venerable One! How do the Bodhisattvas practice the heart of compassion?』 The Buddha said: 『Because they do not give rise to the thought of dharma.』 『Venerable One! How do the Bodhisattvas practice the heart of joy?』 The Buddha said: 『Because they do not give rise to the thought of self.』 『Venerable One! How do the Bodhisattvas practice the heart of equanimity?』 The Buddha said: 『Because they do not give rise to the thought of others.』 『Venerable One! How do the Bodhisattvas abide in faith?』 The Buddha said: 『Because they believe that all dharmas are beyond words.』 『Venerable One! How do the Bodhisattvas abide in wisdom gained from hearing (Dharma)?』 The Buddha said: 『Because they do not cling to any names or dharmas.』 『Venerable One! How do the Bodhisattvas abide in having shame (Hri)?』 The Buddha said: 『Because they know and see the inner dharma.』 『Venerable One! How do the Bodhisattvas abide in having embarrassment (Apatrāpya)?』 The Buddha said: 『Because they abandon external inputs.』 『Venerable One! What is called the place where Bodhisattvas universally practice all merits?』 The Buddha said: 『Being able to purify the karma of body, speech, and mind.』 At that time, the World Honored One spoke the following verses: 『A body pure, without evils, A mouth pure, without false speech, A mind pure, free from all defilements, This is the Bodhisattva's universal practice. Observing impurity without greed, Practicing loving-kindness without anger, Practicing wisdom, therefore without ignorance, This is the Bodhisattva's universal practice. Whether in a gathering, an empty place, a field, Or in a great assembly, Demeanor never changes, This is the Bodhisattva's universal practice. Believing and knowing that Dharma is Buddha, Believing that detachment is Dharma, Believing and knowing that non-action is Sangha, This is the Bodhisattva's universal practice. Knowing the conduct of much desire, The conduct of much anger and ignorance, Skillfully knowing how to transform this conduct, This is the Bodhisattva's universal practice. Not relying on the desire realm (Kāmadhātu), Not dwelling in the form realm (Rūpadhātu) or formless realm (Arūpadhātu), Practicing such samādhi, This is the Bodhisattva's universal practice. Knowing and understanding that all dharmas are empty (Śūnyatā), And without characteristics (Animitta) and without wishes (Apranihita).』
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， 憎愛心平等， 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。」
勝思惟梵天所問經卷第一 大正藏第 15 冊 No. 0587 勝思惟梵天所問經
勝思惟梵天所問經卷第二
元魏天竺三藏菩提流支譯
爾時，勝思惟梵天白佛言：「世尊！云何菩薩過世間法現住世間法，而不為彼世法所染？如實善知世間諸法隨世間法，而不為世間法之所染？教化眾生令離世間，得世間法平等行於世間，而不壞世間法？」
爾時，世尊即以偈頌，答梵天曰：
「我說陰是世， 世間所依止， 不依止五陰， 得脫世間法。 菩薩有智慧， 知世間實性， 雖五陰相應， 而不為陰染。 得失及稱譏， 譭譽苦樂等， 如此之八法， 常牽於世間。 大智慧菩薩， 如實知世法， 見世敗壞相， 處之而不動， 得利心不高， 失利心不下， 其心堅不動， 不隨世間法。 得失及譭譽， 稱譏苦樂等， 於此世八法， 其心常平等， 知世間虛妄
【現代漢語翻譯】 現代漢語譯本 『而不盡諸漏（煩惱），是菩薩的普遍行為。』 『善於瞭解聲聞乘（聽聞佛法而證悟的修行方式），以及辟支佛乘（無需聽聞佛法，依靠自身力量證悟的修行方式），通達于佛乘（菩薩的修行方式），是菩薩的普遍行為。』 『明瞭理解各種法，不懷疑什麼是正道，什麼不是正道，對憎恨和喜愛的心平等對待，是菩薩的普遍行為。』 『對於過去、未來以及現在的世界，一切都沒有分別心，是菩薩的普遍行為。』
《勝思惟梵天所問經》卷第一 大正藏第15冊 No. 0587 《勝思惟梵天所問經》
《勝思惟梵天所問經》卷第二
元魏天竺三藏菩提流支譯
當時，勝思惟梵天對佛說：『世尊！菩薩如何超越世間法而安住於世間法，卻不被那些世間法所污染？如何如實地善於瞭解世間諸法，隨順世間法，而不被世間法所污染？如何教化眾生脫離世間，在世間法中獲得平等，在世間行走，而不破壞世間法？』
當時，世尊就用偈頌回答梵天說：
『我說五陰（色、受、想、行、識）是世間，是世間所依賴的基礎，不依賴五陰，就能脫離世間法。 菩薩具有智慧，瞭解世間的真實性質，即使與五陰相應，也不會被五陰所污染。 得與失，稱讚與譏諷，譭謗與榮譽，痛苦與快樂等等，這樣的八法，常常牽動著世間。 具有大智慧的菩薩，如實地瞭解世間法，看到世間的敗壞之相，處在其中卻不動搖。 得到利益時，內心不高傲，失去利益時，內心不低落，他的心堅定不動搖，不隨世間法而動。 得與失，譭謗與榮譽，稱讚與譏諷，痛苦與快樂等等，對於這世間的八法，他的心常常保持平等，瞭解世間的虛妄』
【English Translation】 English version 'Without exhausting all the outflows (defilements), it is the pervasive conduct of a Bodhisattva.' 'Being skilled in understanding the Śrāvakayāna (the path of those who attain enlightenment by listening to the Buddha's teachings), and the Pratyekabuddhayāna (the path of those who attain enlightenment independently), and being thoroughly versed in the Buddhayāna (the path of the Bodhisattva), it is the pervasive conduct of a Bodhisattva.' 'Clearly understanding all dharmas, without doubting what is the right path and what is not, treating hatred and love with equanimity, it is the pervasive conduct of a Bodhisattva.' 'Regarding the past, future, and present worlds, having no discrimination whatsoever, it is the pervasive conduct of a Bodhisattva.'
The Sutra of Brahma's Inquiry of Vimalamati, Volume 1 Taisho Tripitaka Volume 15, No. 0587, The Sutra of Brahma's Inquiry of Vimalamati
The Sutra of Brahma's Inquiry of Vimalamati, Volume 2
Translated by Bodhiruci of the Yuan Wei Dynasty from India
At that time, Brahma Vimalamati said to the Buddha: 'World Honored One! How does a Bodhisattva transcend worldly dharmas while dwelling in worldly dharmas, and yet not be defiled by those worldly dharmas? How does one truly and skillfully understand all worldly dharmas, accord with worldly dharmas, and yet not be defiled by worldly dharmas? How does one teach sentient beings to be free from the world, attain equality in worldly dharmas, walk in the world, and yet not destroy worldly dharmas?'
At that time, the World Honored One answered Brahma with a verse:
'I say that the five skandhas (form, feeling, perception, mental formations, consciousness) are the world, the foundation upon which the world relies. Not relying on the five skandhas, one can be liberated from worldly dharmas. A Bodhisattva possesses wisdom, understanding the true nature of the world. Even though associated with the five skandhas, one is not defiled by the skandhas. Gain and loss, praise and ridicule, defamation and honor, suffering and happiness, these eight dharmas constantly pull at the world. A Bodhisattva with great wisdom truly understands worldly dharmas, sees the aspect of the world's decay, and remains unmoved while dwelling in it. When gaining benefit, the mind is not arrogant; when losing benefit, the mind is not downcast. One's mind is firm and unmoving, not swayed by worldly dharmas. Gain and loss, defamation and honor, praise and ridicule, suffering and happiness, regarding these eight worldly dharmas, one's mind constantly maintains equanimity, understanding the illusory nature of the world.'
， 依二顛倒起， 菩薩黠慧人， 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， 亦不壞世法， 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， 菩薩如是知， 不染於世間。 如所知世間， 隨知而演說， 知世間性故， 而不壞世間。 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， 無生亦無滅， 是人行世間， 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， 非實非妄語。 若佛法決定， 有實有妄語， 是即為貪著， 與外道無異。 而今佛法中， 無實無妄語， 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， 有樂是忍者， 佛則于其人， 常現於世間。 若人解達此， 則守護我法， 亦為供養我， 亦是世導師。 若人須臾間， 世間性如此， 是人終不為， 惡魔所得便。 若能達此義， 則為大智慧， 是人為大富， 法財之施主， 若知世如此， 亦是具禁戒， 彼忍力勇健， 進取大精進， 具足諸禪定， 獲得大神通， 智慧如實知， 一切世間道。 若能如是行， 彼成就三昧， 樂於寂靜處， 則起于般若。 隨聞是法處， 則有佛不空， 如是諸菩薩， 不久坐道場。 若有深知見， 如是世間性， 則能降眾魔， 疾得無上道。」
如來複告聖勝思惟大梵天言：「梵天！如來出過世間而說世間、世間集、世間滅、世間滅道。梵天！言世間者，我說五陰名為世間，貪著五陰名為世間集，五陰盡名為世
【現代漢語翻譯】 現代漢語譯本 見十方佛（指遍佈十個方向的佛）。 諸法（一切事物）從因緣（各種條件）而生，自身並沒有固定的性質。 如果瞭解這個因緣的道理，就能通達諸法的真實相狀。 如果瞭解諸法的真實相狀，那就是了解了空相（空的本質）。 如果能夠了解空相，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。 即使行走在世間，也不會執著於世間。 依賴於各種見解的人，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（涅槃）之後，有人樂於忍受（苦難）， 佛陀就會在那個人面前，常常顯現在世間。 如果有人理解通達這個道理，那就是守護了我的法（佛法）， 也算是供養了我，也是世間的導師。 如果有人在短暫的時間裡，認識到世間的本性是如此， 這個人終究不會被惡魔（指障礙修行的力量）所乘。 如果能夠通達這個意義，那就是大智慧， 這個人就是大富之人，是法財（佛法的財富）的施主。 如果知道世間是如此，也就是具足了禁戒（戒律）， 他的忍耐力勇猛剛健，精進努力， 具足各種禪定，獲得大神（通神通力）， 智慧如實地瞭解一切世間的道理。 如果能夠這樣修行，他就能成就三昧（禪定）， 樂於在寂靜的地方，就能生起般若（智慧）。 無論在哪裡聽聞這個佛法，那裡就有佛陀的存在，不會落空。 像這樣的菩薩，不久就能坐在菩提道場（bodhimanda）證悟。 如果有人深刻地瞭解，像這樣的世間本性， 就能降伏各種魔障，迅速證得無上道（最高的覺悟）。"
如來（Tathagata）再次告訴聖勝思惟大梵天（Sri Mahamati Brahma）說：『梵天（Brahma）！如來超越世間而宣說世間、世間集（世間的產生）、世間滅（世間的寂滅）、世間滅道（通往世間寂滅的道路）。梵天！所說的世間，我說五陰（色、受、想、行、識五種構成要素）名為世間，貪著五陰名為世間集，五陰滅盡名為世
【English Translation】 English version Seeing the Buddhas of the ten directions. All dharmas (phenomena) arise from conditions (hetu-pratyaya), and inherently lack a fixed nature. If one understands this principle of conditions, then one comprehends the true nature of dharmas. If one understands the true nature of dharmas, then one understands the nature of emptiness (sunyata). If one can understand the nature of emptiness, then one sees the guide (the Buddha). If someone can hear about such a nature of the world, Even while walking in the world, they do not dwell in the world. Those who rely on various views cannot attain this. How can one walk in the world without relying on the world? If, after the Buddha's passing (Nirvana), there is someone who delights in enduring (suffering), The Buddha will constantly appear in the world for that person. If someone understands this, then they protect my Dharma (Buddha's teachings), And it is also an offering to me, and they are also a guide for the world. If someone, in a short time, realizes that the nature of the world is such, That person will ultimately not be taken advantage of by Mara (evil demons, obstacles to practice). If one can understand this meaning, then it is great wisdom, That person is greatly wealthy, a benefactor of the wealth of Dharma. If one knows the world is like this, then one is also complete with precepts (sila), Their endurance is courageous and strong, advancing with great diligence, Complete with various dhyanas (meditative states), attaining great supernormal powers (abhijna), Wisdom truly knows all the paths of the world. If one can practice in this way, they will achieve samadhi (concentration), Delighting in quiet places, then prajna (wisdom) arises. Wherever this Dharma is heard, there the Buddha is not empty (present), Such Bodhisattvas will soon sit at the bodhimanda (place of enlightenment). If one has deep knowledge and understanding of such a nature of the world, Then one can subdue all demons and quickly attain the unsurpassed path (anuttara-samyak-sambodhi).'
The Tathagata (Thus Gone One) then said to Sri Mahamati Brahma (Great Brahma of Holy Intellect): 'Brahma! The Tathagata, having transcended the world, speaks of the world, the arising of the world, the cessation of the world, and the path to the cessation of the world. Brahma! When I speak of the world, I refer to the five skandhas (form, feeling, perception, mental formations, and consciousness) as the world; attachment to the five skandhas as the arising of the world; the exhaustion of the five
間滅，觀察五陰不見二法，名為世間滅道。複次，梵天！所言五陰，五陰者但有言說，于中取言語邪見名為世間，不捨是見名世間集，是見自相名世間滅，隨以何道不取是見，名世間滅道。梵天！我意在此，是故我今即此一尋身中，說世間苦、世間集、世間滅、世間滅道。」
爾時，勝思惟梵天白佛言：「世尊！如佛所說四聖諦者，未知何等是實聖諦？」
佛言：「梵天！所言苦諦，非實聖諦。梵天！所言苦集諦，非實聖諦。梵天！所言苦滅諦，非實聖諦。梵天！所言滅苦道諦，非實聖諦。
「梵天！若彼苦是實聖諦者，一切牛䐗諸畜生等應有實諦。何以故？以彼皆受種種苦故。以是義故，苦非實諦。
「梵天！若彼集是實聖諦者，六道眾生應有實諦。何以故？以彼因集生諸趣故。以是義故，集非實諦。
「梵天！若彼滅是實聖諦者，一切世間墮邪斷見，說滅法者應有實諦。何以故？彼說滅法為涅槃故，以是義故，滅非實諦。
「梵天！若彼道是實聖諦者，緣於一切有為道者，應有實諦。何以故？以彼依有為法，求離有為法故。以是義故，道非實諦。
「梵天！是故當知，苦諦、集諦、滅諦、道諦非實聖諦。梵天！實聖諦者，知苦無生，是名苦實聖諦；知集無和合，是名
【現代漢語翻譯】 現代漢語譯本： 間滅，觀察五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）不見二法，名為世間滅道。複次，梵天（Brahmā，印度教的創造之神）！所言五陰，五陰者但有言說，于中取言語邪見名為世間，不捨是見名世間集，是見自相名世間滅，隨以何道不取是見，名世間滅道。梵天！我意在此，是故我今即此一尋身中，說世間苦、世間集、世間滅、世間滅道。」 爾時，勝思惟梵天白佛言：『世尊！如佛所說四聖諦者，未知何等是實聖諦？』 佛言：『梵天！所言苦諦，非實聖諦。梵天！所言苦集諦，非實聖諦。梵天！所言苦滅諦，非實聖諦。梵天！所言滅苦道諦，非實聖諦。 『梵天！若彼苦是實聖諦者，一切牛䐗諸畜生等應有實諦。何以故？以彼皆受種種苦故。以是義故，苦非實諦。 『梵天！若彼集是實聖諦者，六道眾生應有實諦。何以故？以彼因集生諸趣故。以是義故，集非實諦。 『梵天！若彼滅是實聖諦者，一切世間墮邪斷見，說滅法者應有實諦。何以故？彼說滅法為涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）故，以是義故，滅非實諦。 『梵天！若彼道是實聖諦者，緣於一切有為道者，應有實諦。何以故？以彼依有為法，求離有為法故。以是義故，道非實諦。 『梵天！是故當知，苦諦、集諦、滅諦、道諦非實聖諦。梵天！實聖諦者，知苦無生，是名苦實聖諦；知集無和合，是名
【English Translation】 English version: When ceasing, observing the five skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) and not seeing two dharmas, this is called the path to the cessation of the world. Furthermore, Brahmā (Brahmā, the creator god in Hinduism)! The so-called five skandhas, the five skandhas are merely words. Taking wrong views in these words is called the world. Not abandoning these views is called the accumulation of the world. The self-nature of these views is called the cessation of the world. Following any path that does not take these views is called the path to the cessation of the world. Brahmā! My intention is here, therefore I now, within this fathom-long body, speak of the suffering of the world, the accumulation of the world, the cessation of the world, and the path to the cessation of the world.』 At that time, Superior Thinking Brahmā said to the Buddha, 『World Honored One! As the Four Noble Truths spoken by the Buddha, what is the real Noble Truth?』 The Buddha said, 『Brahmā! The so-called Truth of Suffering is not the real Noble Truth. Brahmā! The so-called Truth of the Accumulation of Suffering is not the real Noble Truth. Brahmā! The so-called Truth of the Cessation of Suffering is not the real Noble Truth. Brahmā! The so-called Truth of the Path to the Cessation of Suffering is not the real Noble Truth.』 『Brahmā! If that suffering were the real Noble Truth, then all cows and other livestock should have the real Truth. Why? Because they all experience various sufferings. For this reason, suffering is not the real Truth.』 『Brahmā! If that accumulation were the real Noble Truth, then beings in the six realms should have the real Truth. Why? Because they are born into various destinies due to accumulation. For this reason, accumulation is not the real Truth.』 『Brahmā! If that cessation were the real Noble Truth, then all in the world who fall into the wrong view of annihilation, those who speak of the Dharma of cessation, should have the real Truth. Why? Because they speak of the Dharma of cessation as Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). For this reason, cessation is not the real Truth.』 『Brahmā! If that path were the real Noble Truth, then those who rely on all conditioned paths should have the real Truth. Why? Because they rely on conditioned dharmas to seek liberation from conditioned dharmas. For this reason, the path is not the real Truth.』 『Brahmā! Therefore, you should know that the Truth of Suffering, the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path are not the real Noble Truths. Brahmā! The real Noble Truth is knowing that suffering has no arising, this is called the real Noble Truth of Suffering; knowing that accumulation has no combination, this is called
集實聖諦；於畢竟滅法中，知無生無滅，是名滅實聖諦；於一切法平等，以不二法得道，是名道實聖諦。
「梵天！實聖諦者，非妄語非實語。梵天！何者是妄語？所謂著我、著眾生、著命、著丈夫、著人，著常見、著斷見，著有見、著離有見，著生見、著滅見，著生死見、著涅槃見。梵天！是名妄語。梵天！若不著如是見，不觸如是見，不取如是見，是名為實語。
「梵天！若行者言我知苦，是名妄語。若行者言我斷集，是名妄語。若行者言我證滅，是名妄語。若行者言我修道，是名妄語。何以故？以不隨順佛所許念，故名妄語。
「梵天！云何隨順佛所許念？謂不憶念一切諸法。若不憶念一切諸法，是名隨順佛所許念。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，是人名為非實語、非妄語者。梵天！是故當知，若非實語、非妄語者，是名聖人實聖諦也。
「梵天！言實實者古今實故，若佛出世、若不出世，法性常如是，法界恒如是，世間涅槃亦如是常，如是故名為實聖諦。何以故？非離生死名為聖諦，亦非令取涅槃名為聖諦。
「梵天！若人證如是四諦，是名實語者。梵天！于當來世，有諸比丘不修身不修戒，不修心不修慧，是
【現代漢語翻譯】 現代漢語譯本：集實聖諦：在究竟寂滅之法中，了知無生無滅的道理，這稱為滅實聖諦；在一切法中達到平等，以不二之法證得真理，這稱為道實聖諦。
『梵天（Brahmā，印度教神祇）：實聖諦，既不是虛妄之語，也不是真實之語。梵天：什麼是虛妄之語？就是執著於我（ātman，自我）、執著于眾生（sattva，有情）、執著于命（jīva，生命）、執著于丈夫（puruṣa，補特伽羅）、執著於人（manusya，人類），執著于常見（śāśvata-dṛṣṭi，認為事物恒常存在的見解）、執著于斷見（uccheda-dṛṣṭi，認為事物死後斷滅的見解），執著于有見（astitva-dṛṣṭi，認為事物存在的見解）、執著于離有見（nāstitva-dṛṣṭi，認為事物不存在的見解），執著于生見（utpāda-dṛṣṭi，認為事物產生的見解）、執著于滅見（bhaṅga-dṛṣṭi，認為事物滅亡的見解），執著于生死見（saṃsāra-dṛṣṭi，認為有生死輪迴的見解）、執著于涅槃見（nirvāṇa-dṛṣṭi，認為有涅槃境界的見解）。梵天：這稱為虛妄之語。梵天：如果不執著于這些見解，不接觸這些見解，不取用這些見解，這稱為真實之語。』
『梵天：如果修行者說『我知道苦（duḥkha，痛苦）』，這是虛妄之語。如果修行者說『我斷除了集（samudaya，苦的根源）』，這是虛妄之語。如果修行者說『我證得了滅（nirodha，苦的止息）』，這是虛妄之語。如果修行者說『我修習了道（mārga，通往滅苦的道路）』，這是虛妄之語。為什麼呢？因為不隨順佛陀所允許的念，所以稱為虛妄之語。』
『梵天：什麼是隨順佛陀所允許的念？就是不憶念一切諸法（dharma，事物、法則）。如果不憶念一切諸法，這稱為隨順佛陀所允許的念。如果修行者安住于這種念中，就不安住於一切相（lakṣaṇa，表象）；如果不執著於一切相，就安住于實際（bhūta-koṭi，真如實性）；如果安住于實際，這稱為不住心（acitta，無心）；如果不住心，這個人就稱為非真實語、非虛妄語者。梵天：因此應當知道，如果是非真實語、非虛妄語者，這稱為聖人的實聖諦。』
『梵天：說『真實』是因為古今皆真實，無論佛陀出世還是不出世，法性（dharma-dhātu，法的本性）常常如此，法界（dharma-dhātu，宇宙萬法存在的界限）恒常如此，世間涅槃（nirvāṇa，寂滅）也如此恒常，因此稱為實聖諦。為什麼呢？不是離開生死才稱為聖諦，也不是使人取證涅槃才稱為聖諦。』
『梵天：如果有人證得這樣的四諦（catvāri ārya-satyāni，四聖諦），這稱為說真實語者。梵天：在未來的世代，會有一些比丘（bhikṣu，出家男眾）不修身、不修戒，不修心、不修慧，』
【English Translation】 English version: The Noble Truth of the Origin: In the ultimate cessation of phenomena, knowing that there is no arising and no ceasing, this is called the Noble Truth of Cessation; in all phenomena attaining equality, attaining the Way through non-duality, this is called the Noble Truth of the Path.
'Brahmā (Hindu deity): The Noble Truth is neither false speech nor true speech. Brahmā, what is false speech? It is attachment to self (ātman), attachment to beings (sattva), attachment to life (jīva), attachment to man (puruṣa), attachment to person (manusya), attachment to eternalism (śāśvata-dṛṣṭi), attachment to annihilationism (uccheda-dṛṣṭi), attachment to existence (astitva-dṛṣṭi), attachment to non-existence (nāstitva-dṛṣṭi), attachment to arising (utpāda-dṛṣṭi), attachment to ceasing (bhaṅga-dṛṣṭi), attachment to samsara (saṃsāra-dṛṣṭi), attachment to nirvāṇa (nirvāṇa-dṛṣṭi). Brahmā, this is called false speech. Brahmā, if one is not attached to such views, does not touch such views, does not grasp such views, this is called true speech.'
'Brahmā, if a practitioner says, 'I know suffering (duḥkha),' this is false speech. If a practitioner says, 'I have eradicated the origin (samudaya),' this is false speech. If a practitioner says, 'I have realized cessation (nirodha),' this is false speech. If a practitioner says, 'I cultivate the path (mārga),' this is false speech. Why? Because it does not accord with the mindfulness permitted by the Buddha, therefore it is called false speech.'
'Brahmā, what is according with the mindfulness permitted by the Buddha? It is not recollecting all phenomena (dharma). If one does not recollect all phenomena, this is called according with the mindfulness permitted by the Buddha. If a practitioner dwells in this mindfulness, then he does not dwell in all characteristics (lakṣaṇa); if he does not dwell in all characteristics, then he dwells in reality (bhūta-koṭi); if he dwells in reality, this is called non-dwelling mind (acitta); if there is no dwelling mind, this person is called neither a speaker of true speech nor a speaker of false speech. Brahmā, therefore you should know that if one is neither a speaker of true speech nor a speaker of false speech, this is called the Noble Truth of the Noble One.'
'Brahmā, to say 'true' is because it is true in the past and present. Whether a Buddha appears in the world or does not appear, the nature of phenomena (dharma-dhātu) is always thus, the realm of phenomena (dharma-dhātu) is eternally thus, the nirvāṇa (nirvāṇa) of the world is also eternally thus, therefore it is called the Noble Truth. Why? It is not leaving samsara that is called the Noble Truth, nor is it causing one to attain nirvāṇa that is called the Noble Truth.'
'Brahmā, if a person realizes these Four Noble Truths (catvāri ārya-satyāni), this is called a speaker of true speech. Brahmā, in the future, there will be bhikṣus (bhikṣu, ordained male monastics) who do not cultivate the body, do not cultivate morality, do not cultivate the mind, do not cultivate wisdom,'
人說生相是苦諦，眾緣和合是集諦，滅法是滅諦，以不二法求相是道諦。梵天！我說彼愚癡人，是外道徒黨墮于惡道，我非其師，彼人非我聲聞弟子，如是之人隨外邪道破失法故，說言有諦。
「梵天！且觀我坐道場時，不得一法是實是妄語，若佛不得法，是法寧可於眾中有言說、有論義、有教化耶？」
梵天言：「不也！世尊！」
佛言：「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，勝思惟梵天白佛言：「世尊！若如來於法無所得者，以何義故，說如來坐道場名為佛？證何法故，說如來名為應正遍知？」
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：「世尊！是法虛妄非實。修伽陀！是法虛妄非實。」
佛言：「梵天！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。」
佛言：「梵天！于汝意云何？若法非有非無，是法有得者不？」
梵天言：「世尊！若法無者，彼法不得言有、不得言無。」
佛言：「梵天！若法非有、非無，彼法雲何證？」
梵天言：「世尊！彼法不證。」
佛言：「梵
【現代漢語翻譯】 現代漢語譯本：有人說，生之表相是苦諦（dukkha-satya，關於苦的真理），眾緣和合是集諦（samudaya-satya，關於苦的起因的真理），滅除諸法是滅諦（nirodha-satya，關於苦的止息的真理），以不二之法尋求表相是道諦（marga-satya，關於達到苦的止息的道路的真理）。梵天（Brahma）！我說那些愚癡之人，是外道徒黨，會墮入惡道。我不是他們的老師，這些人也不是我的聲聞弟子。這樣的人追隨外道的邪說，破壞喪失正法，所以才說有『諦』（satya，真理）存在。 『梵天（Brahma）！你且看我坐在菩提道場時，沒有得到任何一個法是真實或虛妄的。如果佛陀沒有證得任何法，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（Brahma）說：『不能！世尊（Bhagavan）！』 佛陀說：『梵天（Brahma）！因為對諸法沒有任何執取，因為諸法遠離其自性，我的菩提（bodhi，覺悟）是沒有任何貪愛之相的。』 當時，勝思惟梵天（Uttaramati Brahma）稟告佛陀說：『世尊（Bhagavan）！如果如來（Tathagata，佛陀的稱號）對法沒有任何執取，那麼根據什麼意義，說如來坐在菩提道場時被稱為佛（Buddha，覺悟者）？證悟了什麼法，才說如來被稱為應正遍知（Samyaksambuddha，正等覺者）？』 佛陀說：『梵天（Brahma）！你認為如何？我所說的法，是有為法（saṃskṛta-dharma，因緣和合而成的法）還是無為法（asaṃskṛta-dharma，非因緣和合的法）？這個法是真實的還是虛妄的呢？』 梵天（Brahma）說：『世尊（Bhagavan）！這個法是虛妄的，不是真實的。修伽陀（Sugata，善逝，佛陀的稱號）！這個法是虛妄的，不是真實的。』 佛陀說：『梵天（Brahma）！你認為如何？如果法是虛妄的，不是真實的，那麼這個法是存在還是不存在呢？』 梵天（Brahma）說：『世尊（Bhagavan）！如果法是虛妄的，那麼這個法不應該說存在，也不應該說不存在。』 佛陀說：『梵天（Brahma）！你認為如何？如果法非有非無，那麼這個法有人能夠證得嗎？』 梵天（Brahma）說：『世尊（Bhagavan）！如果法是無，那麼這個法不能說是有，也不能說是無。』 佛陀說：『梵天（Brahma）！如果法非有非無，那麼這個法如何證悟？』 梵天（Brahma）說：『世尊（Bhagavan）！這個法無法證悟。』 佛陀說：『梵
【English Translation】 English version: People say that the appearance of birth is dukkha-satya (the truth of suffering), the aggregation of conditions is samudaya-satya (the truth of the origin of suffering), the cessation of dharmas is nirodha-satya (the truth of the cessation of suffering), and seeking appearance with non-dual dharma is marga-satya (the truth of the path to the cessation of suffering). Brahma! I say that those foolish people are followers of external paths and will fall into evil destinies. I am not their teacher, and these people are not my Sravaka (Śrāvaka, disciple) disciples. Such people follow the heretical teachings of external paths, destroying and losing the Dharma, and therefore say that there are 'truths' (satya) . 'Brahma! Look at me when I sit at the Bodhi (awakening) tree. I did not attain a single dharma that is real or false. If the Buddha did not attain any dharma, how could this dharma be spoken, discussed, or taught among the people?' Brahma said, 'No, Bhagavan (Blessed One)!' The Buddha said, 'Brahma! Because there is no attainment of dharmas, because dharmas are devoid of self-nature, my Bodhi (awakening) is without any attachment.' At that time, Uttaramati Brahma (Superior Thinking Brahma) said to the Buddha, 'Bhagavan! If the Tathagata (佛陀的稱號) has no attainment of dharmas, then in what sense is the Tathagata called Buddha (覺悟者) when sitting at the Bodhi tree? What dharma is realized that the Tathagata is called Samyaksambuddha (正等覺者)?' The Buddha said, 'Brahma! What do you think? Is the dharma I speak conditioned (saṃskṛta-dharma) or unconditioned (asaṃskṛta-dharma)? Is this dharma real or false?' Brahma said, 'Bhagavan! This dharma is false, not real. Sugata (善逝，佛陀的稱號)! This dharma is false, not real.' The Buddha said, 'Brahma! What do you think? If dharma is false and not real, does this dharma exist or not exist?' Brahma said, 'Bhagavan! If dharma is false, then it should not be said to exist, nor should it be said not to exist.' The Buddha said, 'Brahma! What do you think? If dharma is neither existent nor non-existent, can this dharma be attained?' Brahma said, 'Bhagavan! If dharma is non-existent, then it cannot be said to exist, nor can it be said not to exist.' The Buddha said, 'Brahma! If dharma is neither existent nor non-existent, how is this dharma realized?' Brahma said, 'Bhagavan! This dharma cannot be realized.' The Buddha said, 'Brahm
天！如來坐道場時，唯知虛妄顛倒所起諸煩惱染畢竟不生，以無所得故得，以無所知故知。何以故？」
「梵天！我所得法，不可見、不可聞、不可覺、不可識、不可憶、不可取、不可著、不可說、不可難，出過一切境界，無語無說，無行不求，無有文字，無言語道，非識境界，無字非言語所說。梵天！彼法如是猶如虛空，汝乃欲于如是法中而得證耶？」
梵天言：「不也！世尊！諸佛如來甚為希有，成就不可思議未曾有法，深入大慈大悲，得如是寂滅相法，而以文字語言教人令得。世尊！若有眾生得聞是法能信解者，當知是人不從小功德來。何以故？世尊！是法一切世間之所難信。何以故？世間不能信如是法故。」
佛言：「梵天！云何是法一切世間之所難信？」
梵天言：「世尊！世間貪著諦，而是法無如是，此法非實非妄語；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；雖讚歎僧，而僧即是無為；是故此法一切世間之所難信。
「世尊！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，
【現代漢語翻譯】 現代漢語譯本： 『天！如來（Tathagata，佛的稱號）在菩提樹下悟道時，所知的只是由虛妄顛倒產生的各種煩惱和染污，它們最終都不會產生，因為沒有任何可以獲得的東西，所以才有所得；因為沒有任何可以認知的東西，所以才有所知。這是為什麼呢？』
『梵天（Brahma，色界諸天之主）！我所證悟的法，是不可見、不可聞、不可覺、不可識、不可憶、不可取、不可執著、不可說、不可辯駁的，它超越了一切境界，沒有言語和表達，沒有行為和追求，沒有文字，無法用語言表達，不是意識所能達到的境界，無法用文字和言語來描述。梵天！這個法就像虛空一樣，你卻想在這種法中獲得證悟嗎？』
梵天說：『不，世尊（Bhagavan，佛的稱號）！諸佛如來非常稀有，成就了不可思議、前所未有的法，深入廣大的慈悲，證得了如此寂滅之相的法，卻用文字語言教導人們去獲得。世尊！如果有眾生聽聞此法能夠相信和理解，應當知道這個人不是從小小的功德而來。為什麼呢？世尊！這個法是世間一切眾生難以相信的。為什麼呢？因為世間不能相信這樣的法。』
佛說：『梵天！為什麼這個法是世間一切眾生難以相信的呢？』
梵天說：『世尊！世間貪著真諦，而這個法卻沒有這樣的真諦，這個法既不是真實的也不是虛妄的；世間貪著法，而這個法既不是法也不是非法；世間貪著涅槃（Nirvana，寂滅），而這個法既沒有生死也沒有涅槃；世間貪著善法，而這個法既沒有善也沒有非善；世間貪著快樂，而這個法既沒有痛苦也沒有快樂；世間貪著佛出世，而這個法既沒有佛出世，也沒有涅槃。雖然有說法，但是這個法不是可以用語言表達的；雖然讚歎僧（Sangha，僧團），但是僧團就是無為的；所以這個法是世間一切眾生難以相信的。』
『世尊！譬如水中出火、火中出水難以令人相信，同樣，煩惱中有菩提（Bodhi，覺悟），菩提中有煩惱，』
【English Translation】 English version: 『O Brahma! When the Tathagata (title of the Buddha) was seated at the Bodhimanda (place of enlightenment), he only knew that all the afflictions and defilements arising from false and inverted perceptions would ultimately not arise, because there was nothing to be obtained, hence the attainment; because there was nothing to be known, hence the knowledge. Why is that?』
『O Brahma (lord of the heavens in the Realm of Form)! The Dharma (teachings) that I have attained is invisible, inaudible, imperceptible, unrecognizable, unmemorable, unattainable, unattachable, unspeakable, and unarguable. It transcends all realms, is without words or expression, without action or seeking, without letters, beyond the path of language, not within the realm of consciousness, and cannot be described by words or language. O Brahma! That Dharma is like empty space. Do you then wish to attain enlightenment in such a Dharma?』
Brahma said, 『No, O Bhagavan (another title of the Buddha)! The Buddhas and Tathagatas are exceedingly rare. They accomplish inconceivable and unprecedented Dharmas, deeply enter into great compassion, attain such Dharmas of quiescent characteristics, and yet teach people to attain them through words and language. O Bhagavan! If there are beings who, upon hearing this Dharma, can believe and understand it, know that these people do not come from small merits. Why is that? O Bhagavan! This Dharma is difficult for all beings in the world to believe. Why is that? Because the world cannot believe such a Dharma.』
The Buddha said, 『O Brahma! Why is this Dharma difficult for all beings in the world to believe?』
Brahma said, 『O Bhagavan! The world is attached to truth, but this Dharma has no such truth; this Dharma is neither real nor false. The world is attached to Dharma, but this Dharma is neither Dharma nor non-Dharma. The world is attached to Nirvana (state of liberation), but this Dharma has neither birth and death nor Nirvana. The world is attached to good deeds, but this Dharma has neither good nor non-good. The world is attached to happiness, but this Dharma has neither suffering nor happiness. The world is attached to the appearance of a Buddha in the world, but this Dharma has neither the appearance of a Buddha nor Nirvana. Although there is speaking, this Dharma is not something that can be expressed in words. Although the Sangha (community of monks) is praised, the Sangha is non-active. Therefore, this Dharma is difficult for all beings in the world to believe.』
『O Bhagavan! Just as it is hard to believe that fire can come from water or water can come from fire, so too, in afflictions there is Bodhi (enlightenment), and in Bodhi there are afflictions,』
是亦難信。何以故？如來得是虛妄煩惱之性，無法可證，有所說法而不可見，雖有所知而無分別，雖證涅槃而無所知，雖修諸行而不作二相，雖有證法而無所得，雖滅諸障而無所滅。
「世尊！若善男子、善女人有能信解如是法義，當知是人得脫諸見，當知是人供養諸佛。以曾親近無量諸佛故，當知是人得善人護。以為一切諸善知識所護念故，當知是人信大妙法。以妙善根得增上故，當知是人善得法財大妙寶藏。以能守護佛法藏故，當知是人隨順作業。以能善作所作法故，當知是人種姓尊貴。以得生於如來家故，當知是人能行大舍。以舍一切諸煩惱故，當知是人得持戒力。以無起心破戒法故，當知是人得忍辱力。以是人能捨身命故，當知是人得精進力。以是人心不疲惓故，當知是人得禪定力。以燒一切不善法故，當知是人得智慧力。以離一切惡行見故，當知是人不為他敗。以過一切惡魔境故，當知是人怨不能伏。
「以離一切諸對敵故，當知是人不誑世間。以其不誑諸如來故，當知是人是真語者。諸法自性善能說故，當知是人是實語者。說第一義實法相故，當知是人得善護念。以諸如來所護念故，當知是人柔和軟善。以同止住善安樂故，當知是人名為大富。以是人有聖法財故，當知是人常能知足。以其具
【現代漢語翻譯】 現代漢語譯本： 這些話也很難讓人相信。為什麼呢？因為如來所證得的，是超越虛妄煩惱的自性，沒有固定的法可以去證明，所說的法也不是肉眼可見的，雖然有所知曉卻沒有分別心，雖然證得了涅槃（Nirvana，寂滅的境界）卻沒有執著于知，雖然修行各種善行卻不執著於二元對立的觀念，雖然有證悟之法卻沒有得失之心，雖然滅除各種障礙卻沒有實際滅除的對象。
『世尊！如果善男子、善女人能夠相信和理解這樣的法義，應當知道這個人已經脫離了各種錯誤的見解，應當知道這個人已經供養了諸佛。因為他曾經親近過無量諸佛，應當知道這個人得到了善人的護佑。因為他被一切善知識所護念，應當知道這個人相信偉大的微妙之法。因為他微妙的善根得到了增長，應當知道這個人已經獲得了殊勝的法財和大妙寶藏。因為他能夠守護佛法寶藏，應當知道這個人能夠隨順因緣而行事。因為他能夠很好地完成應該做的事情，應當知道這個人種姓尊貴。因為他得生於如來之家，應當知道這個人能夠行大舍。因為他捨棄了一切煩惱，應當知道這個人得到了持戒的力量。因為他沒有生起破戒的念頭，應當知道這個人得到了忍辱的力量。因為這個人能夠捨棄身命，應當知道這個人得到了精進的力量。因為這個人內心不感到疲倦，應當知道這個人得到了禪定的力量。因為他燒燬了一切不善之法，應當知道這個人得到了智慧的力量。因為他遠離了一切惡行和邪見，應當知道這個人不會被他人所擊敗。因為他超越了一切惡魔的境界，應當知道這個人不會被怨敵所降伏。
『因為他遠離了一切對立，應當知道這個人不會欺騙世間。因為他不會欺騙諸如來，應當知道這個人是說真話的人。因為他善於解說諸法的自性，應當知道這個人是說實話的人。因為他宣說第一義諦的真實法相，應當知道這個人得到了善護念。因為他被諸如來所護念，應當知道這個人柔和善良。因為他與善法同住，感到安樂，應當知道這個人被稱為大富。因為這個人擁有聖法之財，應當知道這個人常常能夠知足。因為他具足……』
【English Translation】 English version: These words are also difficult to believe. Why? Because what the Tathagata (如來，another name for Buddha) has attained is the nature beyond false and afflictive emotions; there is no fixed Dharma (法，teachings or laws) to prove it; the Dharma spoken is not visible to the naked eye; although there is knowledge, there is no discrimination; although Nirvana (涅槃，the state of enlightenment) is attained, there is no attachment to knowledge; although various good deeds are practiced, there is no attachment to dualistic concepts; although there is the Dharma of enlightenment, there is no sense of gain or loss; although various obstacles are eliminated, there is no actual object to be eliminated.
'World Honored One! If a good man or good woman can believe and understand such Dharma meanings, it should be known that this person has escaped from various wrong views, and it should be known that this person has made offerings to all Buddhas. Because he has been close to immeasurable Buddhas, it should be known that this person has received the protection of good people. Because he is protected and念 by all good advisors, it should be known that this person believes in the great and wonderful Dharma. Because his wonderful good roots have increased, it should be known that this person has obtained excellent Dharma wealth and a great and wonderful treasure. Because he can protect the treasure of the Buddha's Dharma, it should be known that this person acts in accordance with conditions. Because he can do well what should be done, it should be known that this person is of noble lineage. Because he is born into the family of the Tathagata (如來，another name for Buddha), it should be known that this person can practice great giving. Because he has abandoned all afflictions, it should be known that this person has obtained the power of upholding precepts. Because he has not given rise to the thought of breaking precepts, it should be known that this person has obtained the power of patience. Because this person can give up his life, it should be known that this person has obtained the power of diligence. Because this person's mind does not feel tired, it should be known that this person has obtained the power of meditation. Because he has burned all unwholesome Dharmas, it should be known that this person has obtained the power of wisdom. Because he is far from all evil deeds and wrong views, it should be known that this person will not be defeated by others. Because he has transcended all the realms of demons, it should be known that this person will not be subdued by enemies.
'Because he is far from all adversaries, it should be known that this person does not deceive the world. Because he does not deceive all the Tathagatas (如來，another name for Buddha), it should be known that this person is a speaker of truth. Because he is good at explaining the self-nature of all Dharmas, it should be known that this person is a speaker of reality. Because he speaks the true aspect of the first principle, it should be known that this person has received good protection and mindfulness. Because he is protected and念 by all the Tathagatas (如來，another name for Buddha), it should be known that this person is gentle and kind. Because he dwells in peace and happiness with good Dharmas, it should be known that this person is called wealthy. Because this person has the wealth of the holy Dharma, it should be known that this person is always content. Because he possesses...'
足行聖種故，當知是人易滿易養。以如是人離食貪故，當知是人得安忍力。
「以如是人到彼岸故，當知是人為能度者。以是人能度未度故，當知是人為能解者。以是人能解未解故，當知是人為能安者。以是人能安未安故，當知是人為能滅者。以令未脫得解脫故，當知是人為能示者。以能為人示正道故，當知是人知正道者。以是人能脫未脫故，當知是人為大醫王。以能善知諸法藥故，當知是人為如良藥。以療眾生煩惱病故，當知是人為有大力。以是人有智慧力故，當知是人有不退力。以有堅固畢竟法故，當知是人有精進力。
「以常修行不依他故，當知是人為如師子。以離怖畏毛豎等故，當知是人猶如大龍。以是人心善調柔故，當知是人為如大象。以其善能調伏心故，當知是人為如牛王。以其善能導大眾故，當知是人為大勇健。以能破壞諸魔怨故，當知是人為不畏者。
「以得遠離大眾畏故，當知是人無所畏懼。以是人得無畏法故，當知是人無所忌難。以是人能說諦法故，當知是人為如明月。以得滿足諸白法故，當知是人照明如日。以智慧光能照明故，當知是人為如燈炷。以離一切諸闇冥故，當知是人心堅如地。
「以得遠離憎愛心故，當知是人平等如地。以能容受諸眾生故，當知是人不住
【現代漢語翻譯】 現代漢語譯本： 因為具足聖種的德行，應當知道這種人容易滿足且容易養活。因為這樣的人遠離對食物的貪求，應當知道這種人獲得了安忍的力量。 因為這樣的人到達了彼岸（涅槃），應當知道這種人是能夠度人的人。因為這個人能夠度化尚未被度化的人，應當知道這種人是能夠解惑的人。因為這個人能夠解除尚未被解除的疑惑，應當知道這種人是能夠安頓人心的人。因為這個人能夠安頓尚未被安頓的心，應當知道這種人是能夠滅除煩惱的人。因為使尚未解脫的人得到解脫，應當知道這種人是能夠指示道路的人。因為能夠為人們指示正道，應當知道這種人是瞭解正道的人。因為這個人能夠使尚未脫離苦難的人脫離苦難，應當知道這種人是偉大的醫王。因為能夠很好地瞭解各種對治煩惱的法藥，應當知道這種人就像良藥一樣。因為能夠醫治眾生的煩惱疾病，應當知道這種人具有強大的力量。因為這個人具有智慧的力量，應當知道這種人具有不退轉的力量。因為具有堅固的究竟之法，應當知道這種人具有精進的力量。 因為經常修行而不依賴他人，應當知道這種人就像獅子一樣。因為遠離怖畏和毛骨悚然等現象，應當知道這種人猶如大龍。因為這個人的心善良調柔，應當知道這種人就像大象一樣。因為他善於調伏自己的心，應當知道這種人就像牛王一樣。因為他善於引導大眾，應當知道這種人是大勇士。因為能夠摧毀各種魔怨，應當知道這種人是不畏懼的人。 因為能夠遠離大眾的畏懼，應當知道這種人無所畏懼。因為這個人獲得了無畏之法，應當知道這種人沒有什麼可以顧忌和為難的。因為這個人能夠宣說真實的佛法，應當知道這種人就像明月一樣。因為獲得了圓滿的各種善法，應當知道這種人像太陽一樣照明世界。因為智慧之光能夠照明，應當知道這種人就像燈柱一樣。因為遠離一切黑暗，應當知道這個人的心堅固如大地。 因為能夠遠離憎恨和愛戀之心，應當知道這種人平等如大地。因為能夠容納一切眾生，應當知道這種人不住著于任何事物。
【English Translation】 English version: Because of possessing the qualities of a noble lineage, it should be known that such a person is easy to satisfy and easy to nourish. Because such a person is free from greed for food, it should be known that such a person has obtained the power of patience. Because such a person has reached the other shore (Nirvana), it should be known that such a person is capable of ferrying others across. Because this person is able to liberate those who have not yet been liberated, it should be known that this person is capable of resolving doubts. Because this person is able to resolve doubts that have not yet been resolved, it should be known that this person is capable of pacifying minds. Because this person is able to pacify minds that have not yet been pacified, it should be known that this person is capable of extinguishing afflictions. Because of enabling those who have not yet been liberated to attain liberation, it should be known that this person is capable of showing the way. Because of being able to show the right path to people, it should be known that this person knows the right path. Because this person is able to free those who have not yet been freed from suffering, it should be known that this person is a great king of medicine. Because of being able to understand well the various Dharma medicines for counteracting afflictions, it should be known that this person is like good medicine. Because of healing the afflictions and illnesses of sentient beings, it should be known that this person possesses great strength. Because this person possesses the power of wisdom, it should be known that this person possesses the power of non-retrogression. Because of possessing the firm and ultimate Dharma, it should be known that this person possesses the power of diligence. Because of constantly practicing without relying on others, it should be known that this person is like a lion. Because of being free from fear and goosebumps, it should be known that this person is like a great dragon. Because this person's mind is kind and gentle, it should be known that this person is like a great elephant. Because he is good at taming his own mind, it should be known that this person is like a king of oxen. Because he is good at guiding the masses, it should be known that this person is a great hero. Because of being able to destroy various demonic enemies, it should be known that this person is a fearless one. Because of being able to stay away from the fear of the masses, it should be known that this person is without fear. Because this person has obtained the Dharma of fearlessness, it should be known that this person has nothing to be concerned about or made difficult by. Because this person is able to speak the true Dharma, it should be known that this person is like the bright moon. Because of obtaining the perfection of all virtuous Dharmas, it should be known that this person illuminates like the sun. Because the light of wisdom is able to illuminate, it should be known that this person is like a lamp post. Because of being free from all darkness, it should be known that this person's mind is as firm as the earth. Because of being able to stay away from hatred and love, it should be known that this person is as equal as the earth. Because of being able to accommodate all sentient beings, it should be known that this person does not abide in anything.
如風。以其不著一切法故，當知是人能凈如水。以蕩一切煩惱垢故，當知是人為如猛火。以燒一切諸動念故，當知是人如須彌山。以其堅固不可動故，當知是人金剛堅固如鐵圍山。不可壞故心堅固故，當知是人不可降伏。以一切怨不能伏故，當知是人不可度量。
「以非二乘所度量故，當知是人豐寶如海。以其多饒正法寶故，當知是人為如大海。以盡一切諸煩惱故，當知是人為不厭足。以常求法不厭足故，當知是人為滿足者。以有智慧知足法故，當知是人如轉輪王。以是人能轉法輪故，當知是人如帝釋王。以如是人住持色故，當知是人如梵天王。
「以如是人得自在故，當知是人為降大雨。以是人能雨法雨故，當知是人為降甘露。以甘露法雨眾生故，當知是人能自增長。以得諸根力覺分故，當知是人為到彼岸。以能出過世間溺故，當知是人為入彼岸。以其能入佛智慧故，當知是人則為近到。以其得近佛菩提故，當知是人則為無等。
「以足智慧增上滿故，當知是人為無等等。以有聞慧無等等故，當知是人不可測量。以過諸量非可測故，當知是人無有障礙。以樂說辯無滯著故，當知是人憶念堅固。以得具足聞持力故，當知是人則為能去。以是人得義隨順故，當知是人為得善意。以能觀察入正法故，當
【現代漢語翻譯】 現代漢語譯本： 像風一樣。因為他不執著於一切法，應當知道這個人能夠像水一樣清凈。因為他能洗滌一切煩惱的污垢，應當知道這個人像猛火一樣。因為他能焚燒一切妄動的念頭，應當知道這個人像須彌山（Sumeru Mountain）一樣。因為他堅固不可動搖，應當知道這個人像金剛一樣堅固，像鐵圍山（Cakravāḍa）一樣。因為他不可摧毀，心志堅定，應當知道這個人不可降伏。因為一切怨敵都不能降伏他，應當知道這個人不可度量。
因為他不是二乘（Śrāvakayāna and Pratyekabuddhayāna）所能度量的，應當知道這個人像大海一樣充滿珍寶。因為他擁有眾多正法的珍寶，應當知道這個人像大海一樣。因為他能窮盡一切煩惱，應當知道這個人是不會厭足的。因為他經常尋求佛法而不知厭足，應當知道這個人是滿足的。因為他擁有智慧，知曉知足的佛法，應當知道這個人像轉輪王（cakravartin）一樣。因為這個人能夠轉動法輪，應當知道這個人像帝釋王（Śakra）一樣。因為這個人能夠住持色（Rūpa），應當知道這個人像梵天王（Brahmā）一樣。
因為這個人能夠獲得自在，應當知道這個人像降下大雨一樣。因為這個人能夠降下法雨，應當知道這個人像降下甘露一樣。因為他用甘露法雨滋潤眾生，應當知道這個人能夠自我增長。因為他獲得了諸根、力、覺分，應當知道這個人到達了彼岸。因為他能夠超出世間的溺水，應當知道這個人進入了彼岸。因為他能夠進入佛的智慧，應當知道這個人接近了目標。因為他接近了佛的菩提，應當知道這個人是無與倫比的。
因為他圓滿了智慧，應當知道這個人是無等等的。因為他擁有聽聞的智慧，無等等，應當知道這個人不可測量。因為他超越了一切度量，不可測度，應當知道這個人沒有障礙。因為他擁有樂說辯才，沒有滯礙和執著，應當知道這個人憶念堅定。因為他獲得了具足的聞持力，應當知道這個人能夠前進。因為這個人獲得了與義理相隨順的智慧，應當知道這個人獲得了善意。因為他能夠觀察並進入正法，應當...
【English Translation】 English version: Like the wind. Because he does not cling to any dharma, it should be known that this person can be as pure as water. Because he washes away all the defilements of afflictions, it should be known that this person is like a raging fire. Because he burns away all wandering thoughts, it should be known that this person is like Mount Sumeru (Sumeru Mountain). Because he is firm and immovable, it should be known that this person is as strong as diamond, like the Iron Mountain Range (Cakravāḍa). Because he is indestructible and his mind is firm, it should be known that this person is unconquerable. Because all enemies cannot subdue him, it should be known that this person is immeasurable.
Because he cannot be measured by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it should be known that this person is as rich in treasures as the sea. Because he has many treasures of the true Dharma, it should be known that this person is like the great ocean. Because he exhausts all afflictions, it should be known that this person is never satisfied. Because he constantly seeks the Dharma without being satisfied, it should be known that this person is content. Because he has wisdom and knows the Dharma of contentment, it should be known that this person is like a Wheel-Turning King (cakravartin). Because this person can turn the Dharma wheel, it should be known that this person is like King Śakra (Śakra). Because this person upholds form (Rūpa), it should be known that this person is like King Brahmā (Brahmā).
Because this person can attain freedom, it should be known that this person is like a great rain. Because this person can rain down the Dharma rain, it should be known that this person is like raining down nectar. Because he nourishes sentient beings with the nectar of Dharma rain, it should be known that this person can grow himself. Because he has obtained the roots, powers, and factors of enlightenment, it should be known that this person has reached the other shore. Because he can transcend the drowning of the world, it should be known that this person has entered the other shore. Because he can enter the wisdom of the Buddha, it should be known that this person is close to the goal. Because he is close to the Bodhi of the Buddha, it should be known that this person is unparalleled.
Because he is full of wisdom, it should be known that this person is unequalled. Because he has the wisdom of hearing, unequalled, it should be known that this person is immeasurable. Because he transcends all measures and cannot be measured, it should be known that this person has no obstacles. Because he has eloquent speech without hindrance or attachment, it should be known that this person's memory is firm. Because he has obtained the power of complete retention, it should be known that this person can go forward. Because this person has obtained wisdom that is in accordance with the meaning, it should be known that this person has obtained good intentions. Because he can observe and enter the true Dharma, it should...
知是人善知眾生。
「以是人得眾生心故，當知是人勤行精進。以為利安諸世間故，當知是人為已出世。以是人心過世間故，當知是人為不可污。以心無染如蓮華故，當知是人不為所覆。以世八法所不覆故，當知是人為得快愛。以諸黠慧之所愛故，當知是人為可貴重。有多聞慧可貴重故，當知是人為他供養。
「以智慧人之所知故，當知是人所應供養。以諸天人所供養故，當知是人是可歸命。以諸眾生所歸命故，當知是人善人所貴。以諸聖人所歸敬故，當知是人則為可求。以二乘人所供養故，當知是人遠離所求。以離一切二乘行故，當知是人為不諂曲。以無點污諂曲法故，當知是人則為端正。
「以具威儀備成就故，當知是人最為可愛。以過世間一切色故，當知是人是為可依。以有威德得具足故，當知是人莊嚴具足。以有諸相莊嚴身故，當知是人間錯其身。以有八十隨形好故，當知是人則為能護。以是人能護佛種故，當知是人則為能收。以得不斷佛法種故，當知是人能遮諸惡。
「以其常能護聖僧故，是人諸佛見，是人得法眼，是人諸佛佛智記，是人滿足三忍，是人滿足道場，是人能降伏眾魔，是人已得一切智，是人能轉法輪，是人能作佛所作事。
「世尊！若有善男子、善女人得聞
【現代漢語翻譯】 現代漢語譯本： 知道這個人是善於瞭解眾生的。
'因為這個人能得到眾生的心，應當知道這個人勤奮修行精進。因為利益安樂一切世間，應當知道這個人是爲了出世而來。因為這個人的心超越世間，應當知道這個人是不可玷污的。因為心無染著如同蓮花，應當知道這個人不被覆蓋。因為不被世間八法所覆蓋，應當知道這個人得到了快樂和喜愛。因為被各種聰明智慧的人所喜愛，應當知道這個人是可貴重的。因為具有廣博的學識和智慧，可以被尊重，應當知道這個人應該接受他人的供養。'
'因為是智慧之人所瞭解的，應當知道這個人是應該被供養的。因為被諸天和人所供養，應當知道這個人是可以歸依的。因為被各種眾生所歸依，應當知道這個人是善人所尊重的。因為被各位聖人所歸敬，應當知道這個人是可以尋求的。因為被聲聞乘和緣覺乘的人所供養，應當知道這個人遠離了各種追求。因為遠離了一切二乘的修行，應當知道這個人是不諂媚的。因為沒有絲毫的污點和諂媚之法，應當知道這個人是端正的。'
'因為具備威儀，成就各種功德，應當知道這個人最為可愛。因為超越世間一切的色相，應當知道這個人是可以依靠的。因為具有威德，並且圓滿具足，應當知道這個人莊嚴具足。因為具有各種妙相來莊嚴自身，應當知道這個人是人間的楷模。因為具有八十種隨形好，應當知道這個人能夠守護。因為這個人能夠守護佛種，應當知道這個人能夠攝受。因為能夠使佛法之種不斷絕，應當知道這個人能夠遮止各種惡行。'
'因為他常常能夠守護聖僧，這個人會被諸佛所見，這個人會得到法眼，這個人會被諸佛以佛智來授記，這個人會滿足三種忍辱，這個人會圓滿道場，這個人能夠降伏各種魔，這個人已經得到一切智慧，這個人能夠轉動法輪，這個人能夠做佛所做的事情。'
'世尊！如果有善男子、善女人聽聞...' English version: Knowing this person is good at understanding sentient beings.
'Because this person obtains the minds of sentient beings, it should be known that this person diligently practices with vigor. Because of benefiting and bringing peace to all worlds, it should be known that this person has come forth into the world. Because this person's mind surpasses the world, it should be known that this person is unblemishable. Because the mind is without defilement, like a lotus flower, it should be known that this person is not covered. Because not covered by the eight worldly dharmas, it should be known that this person has obtained happiness and love. Because loved by all wise and intelligent people, it should be known that this person is valuable and respected. Because having extensive learning and wisdom that is valuable and respected, it should be known that this person should receive offerings from others.'
'Because known by wise people, it should be known that this person is worthy of offerings. Because offered to by gods and humans, it should be known that this person is worthy of refuge. Because taken refuge in by all sentient beings, it should be known that this person is respected by good people. Because revered by all sages, it should be known that this person is worthy of seeking. Because offered to by those of the Hearer Vehicle (Śrāvakayāna) and Solitary Realizer Vehicle (Pratyekabuddhayāna), it should be known that this person is far from all seeking. Because far from all practices of the Two Vehicles, it should be known that this person is without flattery. Because without any stain of flattery, it should be known that this person is upright.'
'Because possessing dignified conduct and accomplishing all merits, it should be known that this person is most lovable. Because surpassing all forms in the world, it should be known that this person is worthy of reliance. Because having majestic virtue and being fully complete, it should be known that this person is adorned and complete. Because having various auspicious marks adorning the body, it should be known that this person is a model for the world. Because having the eighty minor marks of excellence, it should be known that this person is able to protect. Because this person is able to protect the Buddha-nature, it should be known that this person is able to gather. Because able to prevent the Buddha-dharma lineage from being cut off, it should be known that this person is able to prevent all evils.'
'Because he is always able to protect the Sangha (saṃgha) (holy community), this person is seen by all Buddhas, this person obtains the Dharma Eye, this person is predicted by all Buddhas with Buddha-wisdom, this person fulfills the three kinds of forbearance, this person perfects the Bodhimanda (bodhimaṇḍa) (place of enlightenment), this person is able to subdue all demons, this person has already obtained all wisdom, this person is able to turn the Dharma wheel, this person is able to do what the Buddha does.'
'World Honored One! If there are good men and good women who hear...'
【English Translation】 Knowing this person is good at understanding sentient beings. 'Because this person obtains the minds of sentient beings, it should be known that this person diligently practices with vigor. Because of benefiting and bringing peace to all worlds, it should be known that this person has come forth into the world. Because this person's mind surpasses the world, it should be known that this person is unblemishable. Because the mind is without defilement, like a lotus flower, it should be known that this person is not covered. Because not covered by the eight worldly dharmas, it should be known that this person has obtained happiness and love. Because loved by all wise and intelligent people, it should be known that this person is valuable and respected. Because having extensive learning and wisdom that is valuable and respected, it should be known that this person should receive offerings from others.' 'Because known by wise people, it should be known that this person is worthy of offerings. Because offered to by gods and humans, it should be known that this person is worthy of refuge. Because taken refuge in by all sentient beings, it should be known that this person is respected by good people. Because revered by all sages, it should be known that this person is worthy of seeking. Because offered to by those of the Hearer Vehicle (Śrāvakayāna) and Solitary Realizer Vehicle (Pratyekabuddhayāna), it should be known that this person is far from all seeking. Because far from all practices of the Two Vehicles, it should be known that this person is without flattery. Because without any stain of flattery, it should be known that this person is upright.' 'Because possessing dignified conduct and accomplishing all merits, it should be known that this person is most lovable. Because surpassing all forms in the world, it should be known that this person is worthy of reliance. Because having majestic virtue and being fully complete, it should be known that this person is adorned and complete. Because having various auspicious marks adorning the body, it should be known that this person is a model for the world. Because having the eighty minor marks of excellence, it should be known that this person is able to protect. Because this person is able to protect the Buddha-nature, it should be known that this person is able to gather. Because able to prevent the Buddha-dharma lineage from being cut off, it should be known that this person is able to prevent all evils.' 'Because he is always able to protect the Sangha (saṃgha) (holy community), this person is seen by all Buddhas, this person obtains the Dharma Eye, this person is predicted by all Buddhas with Buddha-wisdom, this person fulfills the three kinds of forbearance, this person perfects the Bodhimanda (bodhimaṇḍa) (place of enlightenment), this person is able to subdue all demons, this person has already obtained all wisdom, this person is able to turn the Dharma wheel, this person is able to do what the Buddha does.' 'World Honored One! If there are good men and good women who hear...'
如是甚深法義，聞已不驚、不增上驚、不上上驚，是人則得如是功德。世尊！我以一劫若余殘劫，說彼善男子、善女人所得功德，猶不可盡。若諸佛菩提，如是難知、難見、難覺，能信能取，能受能持，能讀能誦，為他廣說如是等法，既能自住，復令他人住是法中。」
爾時，如來告勝思惟大梵天言：「梵天！汝少分知彼諸菩薩摩訶薩色及功德，而讚歎之。如佛所知，以我具足有無障礙佛之智故，梵天！彼善男子、善女人有如是等無量功德，復有無量過於是者。若有能知如來所說甚深之法，解義解句及解字者，則能證知彼甚深意，隨順不違，隨順相應非不相應，能解其義不隨名字。如是菩薩知所說法，以依何等言語如來說法？以依何等意如來說法？以依何等方便如來說法？以依何等入如來說法？以依何等大悲如來說法？梵天！若有菩薩知此如來五力行智，是菩薩于諸眾生作住持事。」
梵天言：「世尊！何者如來五力行智？」
佛言：「梵天！一者、言語說法；二者、意說法；三者、方便說法；四者、入說法；五者、入大悲說法。梵天！如是名為如來所用五力行智，此深法中非諸聲聞辟支佛等所知境界。」
梵天言：「世尊！云何菩薩知如來言語說法？」
佛言：「梵天！如來說過去
【現代漢語翻譯】 現代漢語譯本： 如果有人聽聞這樣甚深的佛法要義，聽后不感到驚恐、不感到更加驚恐、不感到極度驚恐，這個人就能獲得這樣的功德。世尊！我即使用一個劫，或者更長的時間，來說那位善男子、善女人所獲得的功德，也無法完全說完。如果諸佛的菩提（bodhi，覺悟），是如此難以知曉、難以見到、難以覺悟，而有人能夠相信、能夠領受、能夠接受、能夠保持、能夠讀誦，並且為他人廣泛宣說這樣的佛法，既能自己安住其中，又能使他人安住于這種佛法之中。」
當時，如來告訴勝思惟大梵天（Mahābrahmā Susthira-mati）說：「梵天！你只是稍微知道那些菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的色身和功德，就讚歎他們。而如佛所知，因為我具足沒有障礙的佛的智慧，梵天！那位善男子、善女人有如此等等無量的功德，還有超過這些的無量功德。如果有人能夠知道如來說的甚深佛法，理解其中的意義、理解其中的語句、理解其中的文字，就能證知那甚深的含義，隨順而不違背，隨順相應而不是不相應，能夠理解其中的意義而不執著于文字表面。這樣的菩薩知道所說的佛法，是依據什麼樣的言語如來說法？是依據什麼樣的意念如來說法？是依據什麼樣的方便如來說法？是依據什麼樣的入定如來說法？是依據什麼樣的廣大慈悲如來說法？梵天！如果菩薩知道如來這五種力量的行智，這位菩薩就能在一切眾生中做住持佛法的事業。」
梵天說：「世尊！什麼是如來的五力行智呢？」
佛說：「梵天！第一是言語說法；第二是意念說法；第三是方便說法；第四是入定說法；第五是入大悲說法。梵天！這叫做如來所用的五力行智，這種甚深的佛法不是聲聞（śrāvaka，聽聞佛法而證悟者）、辟支佛（pratyekabuddha，獨覺佛）等所能瞭解的境界。」
梵天說：「世尊！菩薩如何知道如來的言語說法呢？」
佛說：「梵天！如來說過去
【English Translation】 English version: 'If someone hears such profound Dharma teachings and is not frightened, not increasingly frightened, and not exceedingly frightened, that person will attain such merit. World Honored One! Even if I were to spend one kalpa (aeon), or even the remaining part of a kalpa, describing the merit obtained by that good man or good woman, I would still not be able to exhaust it. If the Bodhi (awakening) of all Buddhas is so difficult to know, difficult to see, and difficult to realize, and yet someone can believe, accept, receive, uphold, read, recite, and widely explain such Dharma to others, both dwelling in it themselves and enabling others to dwell in this Dharma.'
At that time, the Tathagata (如來) said to Mahābrahmā Susthira-mati (勝思惟大梵天): 'Brahma! You know only a small portion of the form and merits of those Bodhisattva-Mahāsattvas (菩薩摩訶薩), and yet you praise them. As the Buddha knows, because I possess the unobstructed wisdom of a Buddha, Brahma! That good man or good woman has such immeasurable merits, and even more immeasurable merits than these. If someone can know the profound Dharma spoken by the Tathagata, understand its meaning, understand its sentences, and understand its words, then they can realize that profound meaning, accord with it without contradiction, accord with it appropriately and not inappropriately, and understand its meaning without clinging to the literal words. Such a Bodhisattva knows the Dharma that is spoken, based on what kind of language does the Tathagata speak the Dharma? Based on what kind of intention does the Tathagata speak the Dharma? Based on what kind of skillful means does the Tathagata speak the Dharma? Based on what kind of samadhi (入定) does the Tathagata speak the Dharma? Based on what kind of great compassion does the Tathagata speak the Dharma? Brahma! If a Bodhisattva knows these five powers of the Tathagata's conduct and wisdom, that Bodhisattva can perform the work of upholding the Dharma among all beings.'
Brahma said: 'World Honored One! What are the five powers of the Tathagata's conduct and wisdom?'
The Buddha said: 'Brahma! First is speaking the Dharma through language; second is speaking the Dharma through intention; third is speaking the Dharma through skillful means; fourth is speaking the Dharma through samadhi; fifth is speaking the Dharma through great compassion. Brahma! These are called the five powers of conduct and wisdom used by the Tathagata, and this profound Dharma is not a realm known to Śrāvakas (聲聞), Pratyekabuddhas (辟支佛), and others.'
Brahma said: 'World Honored One! How does a Bodhisattva know the Tathagata's speaking the Dharma through language?'
The Buddha said: 'Brahma! The Tathagata speaks of the past'
法，說未來法，說現在法，說染法凈法，說善法不善法，說世間法出世間法，說有漏法無漏法，說有罪法無罪法，說有為法無為法，說我眾生人丈夫法，說得證法，說生死法涅槃法。梵天！當知是諸言說，如說幻事，應知以無決定故；說如夢事，虛妄見故；如響聲說，從空聲出故；言說如影，因緣合故；言說如印，不轉入故；所說如焰，顛倒見故；如說虛空，不生不滅故；無說可說，應知以無言語故。
「梵天！若菩薩能知如是諸說法者，是菩薩雖有一切言語說法，而於諸法無所言說，以不貪著法故，得無障礙樂說辯才，以是辯才乃至若於恒河沙等劫，種種說法無盡無礙，諸有所說不離法界故，不執著差別之相故。梵天！是名如來言語說法。
「梵天！云何菩薩知如來甚深意力方便說法？梵天！如來或染法說凈，或凈法說染，菩薩於此如來深意應如是知。梵天！云何如來染法說凈？梵天！以不見染法體故，如是如來染法說凈。梵天！云何如來凈法說染？梵天！以不見凈法體故，如是如來凈法說染。
「複次，梵天！我依佈施即示涅槃，凡夫無智不能善解隨意所說，唯諸菩薩善知我意，應如是信深善法意，作是思惟行佈施者，于未來世得大富貴。而此法中，無有一法可從一念至於一念轉至後世，以彼
【現代漢語翻譯】 現代漢語譯本： 『梵天！要知道，如來說法，說過去法，說未來法，說現在法，說染污法清凈法，說善法不善法，說世間法出世間法，說有漏法無漏法，說有罪法無罪法，說有為法無為法，說我、眾生、人、丈夫法，說得證悟之法，說生死法涅槃法。梵天！應當知道這些言說，就像說幻術一樣，應當知道因為沒有確定性；就像說夢境一樣，因為是虛妄的見解；就像迴響的聲音一樣，因為是從空無中發出的聲音；言說就像影子，因為是因緣聚合；言說就像印章，不會轉移進入；所說的就像火焰，因為是顛倒的見解；就像說虛空，不生不滅；無說和可說，應當知道因為沒有言語。』
『梵天！如果菩薩能夠知道像這樣的各種說法，這位菩薩雖然有一切言語說法，但對於諸法卻無所言說，因為不貪著法，得到無障礙的樂說辯才，憑藉這種辯才，乃至在恒河沙數般的劫中，種種說法都不會窮盡，沒有障礙，所有說的一切都不會離開法界，因為不執著差別的相狀。梵天！這叫做如來的言語說法。』
『梵天！菩薩如何知道如來甚深的意力方便說法？梵天！如來或者用染污法來說清凈，或者用清凈法來說染污，菩薩對於如來這種深意應當這樣理解。梵天！如來如何用染污法來說清凈？梵天！因為沒有看見染污法的本體，所以如來用染污法來說清凈。梵天！如來如何用清凈法來說染污？梵天！因為沒有看見清凈法的本體，所以如來用清凈法來說染污。』
『再者，梵天！我依靠佈施就指示涅槃，凡夫沒有智慧，不能很好地理解我隨意所說，只有菩薩才能很好地理解我的意思，應當這樣相信甚深善法的意義，這樣思維：行佈施的人，在未來世會得到大富貴。而此法中，沒有一法可以從一念轉移到后一念，再轉移到後世，因為那...
【English Translation】 English version: 『Brahma! Know that the Tathagata speaks of the past Dharma, speaks of the future Dharma, speaks of the present Dharma, speaks of defiled Dharma and pure Dharma, speaks of wholesome Dharma and unwholesome Dharma, speaks of worldly Dharma and transcendental Dharma, speaks of Dharma with outflows and Dharma without outflows, speaks of Dharma with offenses and Dharma without offenses, speaks of conditioned Dharma and unconditioned Dharma, speaks of the Dharma of 'I', sentient beings, people, and men, speaks of the Dharma of attainment, speaks of the Dharma of birth and death, and Nirvana. Brahma! Know that these utterances are like speaking of illusions; know that they are without certainty. Like speaking of dreams, because they are false views. Like the sound of an echo, because it comes from empty sound. Utterances are like shadows, because they are the result of assembled conditions. Utterances are like seals, because they do not transfer into. What is spoken is like a flame, because it is a reversed view. Like speaking of emptiness, which is neither born nor dies. There is no speaking and there is speaking; know that it is without language.』
『Brahma! If a Bodhisattva can understand such various teachings, that Bodhisattva, although having all speech and teachings, has nothing to say about the Dharmas, because they are not attached to the Dharma, and obtains unobstructed eloquence in joyful speech. With this eloquence, even for as many kalpas as there are sands in the Ganges River, the various teachings will not be exhausted, without obstruction, and all that is spoken will not depart from the Dharma realm, because they do not cling to the characteristics of difference. Brahma! This is called the Tathagata's speech and teachings.』
『Brahma! How does a Bodhisattva know the Tathagata's profound intention, power, and skillful means in teaching the Dharma? Brahma! The Tathagata either speaks of purity in terms of defilement, or speaks of defilement in terms of purity. The Bodhisattva should understand the Tathagata's profound intention in this way. Brahma! How does the Tathagata speak of purity in terms of defilement? Brahma! Because the essence of defilement is not seen, the Tathagata speaks of purity in terms of defilement. Brahma! How does the Tathagata speak of defilement in terms of purity? Brahma! Because the essence of purity is not seen, the Tathagata speaks of defilement in terms of purity.』
『Furthermore, Brahma! I rely on giving to indicate Nirvana. Ordinary people, without wisdom, cannot well understand what I say at will. Only Bodhisattvas can well understand my intention. They should believe in the meaning of profound wholesome Dharma in this way, and think in this way: those who practice giving will obtain great wealth and honor in future lives. But in this Dharma, there is not a single Dharma that can be transferred from one thought to the next, and then transferred to future lives, because that...
涅槃非轉法故。若無一法可從一念至於一念轉至後世，即是一切諸法實相，諸法實相即是涅槃。持戒是涅槃，不作不起故。忍辱是涅槃，以唸唸滅故。精進是涅槃，無所取捨故。禪定是涅槃，以不貪味故。般若是涅槃，以不得相故。貪慾是實際，法性無慾相故。瞋恚是實際，法性無瞋相故。愚癡是實際，法性無癡相故。世間是涅槃，無退無生故。涅槃是世間，以其執著故。實語是虛妄，以生諸見故。虛妄是實語，為增上慢人故。
「複次，梵天！如來以隨意故，或自說言我是說常邊者，或自說言我是說染者，或自說言我是說斷邊者，或自說言我是說無業者，或自說言我是說無業作者，或自說言我是邪見者，或自說言我是不信者，或自說言我是不知恩者，或自說言我是劫盜者，或自說言我是吐者，或自說言我是不受者，而如來無有如此諸事。梵天！當知是為如來隨意。以依何意，憍慢眾生能捨我慢，梵天！如來依如是深意說法。
「梵天！若菩薩知如來隨行方便說者，若聞佛出世則能信受，示眾生善業色身果報故。若聞佛不出世亦信受，以是諸佛法性身故。若聞佛說法亦信受，以為喜樂文字眾生故。若聞佛不說法亦信受，諸佛法性不可說故。若聞有涅槃亦信受，以滅顛倒所起煩惱故。若聞無涅槃亦信受，諸
【現代漢語翻譯】 現代漢語譯本 涅槃不是一種可以轉變的法。如果沒有一種法可以從一個念頭轉變到另一個念頭，再轉變到後世，那麼這就是一切諸法的真實相狀，諸法的真實相狀就是涅槃。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。精進是涅槃，因為沒有取捨。禪定是涅槃，因為不貪戀禪定的滋味。般若是涅槃，因為不能執著于任何表相。貪慾是實際，因為法性本身沒有貪慾的相狀。瞋恚是實際，因為法性本身沒有瞋恚的相狀。愚癡是實際，因為法性本身沒有愚癡的相狀。世間是涅槃，因為沒有退轉，沒有生滅。涅槃是世間，因為人們執著於它。真實的話語是虛妄的，因為它會產生各種見解。虛妄的話語是真實的話語，爲了那些增上慢的人。
『再者，梵天（Brahmā，印度教的創造神）！如來（Tathāgata，佛的稱號）因為隨順眾生的意願，有時會自己說我是說常邊的人，有時會自己說我是說染污的人，有時會自己說我是說斷滅邊的人，有時會自己說我是說沒有業報的人，有時會自己說我是說沒有造業的人，有時會自己說我是邪見的人，有時會自己說我是不相信的人，有時會自己說我是不知恩圖報的人，有時會自己說我是劫掠盜竊的人，有時會自己說我是吐棄的人，有時會自己說我是不接受供養的人，但如來實際上並沒有這些行為。梵天！你應該知道這是如來隨順眾生的意願而說的。依靠什麼意圖，才能讓憍慢的眾生捨棄我慢呢？梵天！如來就是依靠這樣深刻的意圖來說法的。』
『梵天！如果菩薩（Bodhisattva，發願成佛的修行者）知道如來是隨順眾生的根器和方便而說法，那麼如果聽到佛出世，就能信受，因為佛會示現眾生行善業所得到的色身果報。如果聽到佛不出世，也能信受，因為諸佛的法性身是常住不變的。如果聽到佛說法，也能信受，因為佛是爲了那些喜歡文字的眾生而說法。如果聽到佛不說法，也能信受，因為諸佛的法性是不可言說的。如果聽到有涅槃，也能信受，因為涅槃是滅除顛倒妄想所產生的煩惱。如果聽到沒有涅槃，也能信受，因為諸
【English Translation】 English version Nirvana is not a Dharma that can be transformed. If there is no Dharma that can transform from one thought to another, and then to the next life, then this is the true nature of all Dharmas, and the true nature of all Dharmas is Nirvana. Keeping precepts is Nirvana, because it does not create or arise. Patience is Nirvana, because thoughts are constantly ceasing. Diligence is Nirvana, because there is no taking or discarding. Dhyana (禪定, meditation) is Nirvana, because it does not crave the taste of meditation. Prajna (般若, wisdom) is Nirvana, because it cannot be attached to any appearance. Greed is reality, because Dharma-nature itself has no appearance of greed. Anger is reality, because Dharma-nature itself has no appearance of anger. Ignorance is reality, because Dharma-nature itself has no appearance of ignorance. The world is Nirvana, because there is no regression and no arising or ceasing. Nirvana is the world, because people are attached to it. True words are false, because they generate various views. False words are true words, for the sake of those with increased arrogance.
'Furthermore, Brahma (梵天, the creator god in Hinduism)! The Tathagata (如來, the title of the Buddha), because of following the wishes of sentient beings, sometimes says that 'I am the one who speaks of the side of permanence,' or sometimes says that 'I am the one who speaks of defilement,' or sometimes says that 'I am the one who speaks of the side of annihilation,' or sometimes says that 'I am the one who speaks of no karma,' or sometimes says that 'I am the one who speaks of no karma-maker,' or sometimes says that 'I am the one who has wrong views,' or sometimes says that 'I am the one who does not believe,' or sometimes says that 'I am the one who is ungrateful,' or sometimes says that 'I am the one who robs and steals,' or sometimes says that 'I am the one who vomits,' or sometimes says that 'I am the one who does not receive offerings,' but the Tathagata actually does not have these behaviors. Brahma! You should know that this is the Tathagata speaking in accordance with the wishes of sentient beings. Relying on what intention can arrogant sentient beings abandon their arrogance? Brahma! The Tathagata speaks the Dharma relying on such a profound intention.'
'Brahma! If a Bodhisattva (菩薩, one who aspires to become a Buddha) knows that the Tathagata speaks the Dharma in accordance with the capacities and expedient means of sentient beings, then if they hear that the Buddha appears in the world, they can believe and accept it, because the Buddha will show the physical body and karmic rewards that sentient beings obtain from performing good deeds. If they hear that the Buddha does not appear in the world, they can also believe and accept it, because the Dharma-nature body of all Buddhas is permanent and unchanging. If they hear the Buddha speaking the Dharma, they can also believe and accept it, because the Buddha speaks the Dharma for those sentient beings who like words. If they hear the Buddha not speaking the Dharma, they can also believe and accept it, because the Dharma-nature of all Buddhas is unspeakable. If they hear that there is Nirvana, they can also believe and accept it, because Nirvana is the extinguishing of afflictions arising from inverted thoughts. If they hear that there is no Nirvana, they can also believe and accept it, because all
法不生不滅相故。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！菩薩摩訶薩如是善知如來隨行方便說法，于諸言說音聲無畏，應知亦能利益無量眾生。
「梵天！云何菩薩知如來方便說法？梵天！如來為眾生說佈施，得大富故；持戒，得生天故；忍辱，得端正故；精進，得具智故；禪定，得寂靜故；慧，舍諸煩惱故；多聞，得智慧故；行十善業道，得人天富樂成就故；慈悲喜捨，得生梵世故；奢摩陀，得毗婆舍那故；學地，得無學地故；辟支佛地，清凈消諸供養故；佛地，示無量智故；涅槃，滅一切苦惱故。梵天！我以如是善巧方便，為諸眾生贊說是法。如來實不得我眾生壽命及丈夫等，應知，而如來亦不見佈施，不見佈施果；亦不見慳，不見慳果；亦不見持戒，不見持戒果；亦不見毀戒，不見毀戒果；亦不見忍辱，不見忍辱果；亦不見瞋恚，不見瞋恚果；亦不見精進，不見精進果；亦不見懈怠，不見懈怠果；亦不見禪定，不見禪定果；亦不見亂心，不見亂心果；亦不見般若，不見般若果；亦不見愚癡，不見愚癡果；亦不見苦樂；亦不見苦樂果；亦不見須陀洹，不見須陀洹果，乃至不見菩提，不見涅槃果。
「梵天！如來常為眾生說法，而諸眾生依如來教，如所說法，如實修
【現代漢語翻譯】 現代漢語譯本 因為法的本性是不生不滅的。如果聽到有眾生存在也相信接受，這是進入世俗諦的門徑。如果聽到沒有眾生存在也相信接受，這是進入第一義諦的門徑。梵天（Brahmā，印度教的創造之神）！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如此善於瞭解如來（Tathāgata，佛的稱號）隨順眾生根性的方便說法，對於各種言語音聲沒有畏懼，應當知道也能利益無量的眾生。
『梵天！菩薩如何瞭解如來的方便說法？梵天！如來為眾生宣說佈施，是爲了獲得巨大的財富；持戒，是爲了能夠昇天；忍辱，是爲了獲得端正的相貌；精進，是爲了獲得完備的智慧；禪定，是爲了獲得寂靜的心境；智慧，是爲了捨棄各種煩惱；多聞，是爲了獲得廣博的智慧；修行十善業道，是爲了獲得人天富樂的成就；慈悲喜捨，是爲了能夠往生到梵天世界；奢摩陀（Śamatha，止），是爲了獲得毗婆舍那（Vipaśyanā，觀）；學地（Śaikṣa-bhūmi，有學之地），是爲了獲得無學地（Aśaikṣa-bhūmi，無學之地）；辟支佛地（Pratyekabuddha-bhūmi，緣覺之地），是爲了清凈地消化各種供養；佛地（Buddha-bhūmi，佛的境界），是爲了展示無量的智慧；涅槃（Nirvāṇa，寂滅），是爲了滅除一切的痛苦煩惱。梵天！我以如此善巧的方便，為眾生讚歎宣說這些法。如來實際上沒有得到我、眾生、壽命以及丈夫等等，應當知道，而且如來也看不到佈施，看不到佈施的果報；也看不到慳吝，看不到慳吝的果報；也看不到持戒，看不到持戒的果報；也看不到毀戒，看不到毀戒的果報；也看不到忍辱，看不到忍辱的果報；也看不到嗔恚，看不到嗔恚的果報；也看不到精進，看不到精進的果報；也看不到懈怠，看不到懈怠的果報；也看不到禪定，看不到禪定的果報；也看不到亂心，看不到亂心的果報；也看不到般若（Prajñā，智慧），看不到般若的果報；也看不到愚癡，看不到愚癡的果報；也看不到苦樂；也看不到苦樂的果報；也看不到須陀洹（Srotāpanna，入流果），看不到須陀洹的果報，乃至看不到菩提（Bodhi，覺悟），看不到涅槃的果報。
『梵天！如來常常為眾生說法，而各種眾生依照如來的教導，按照所說的法，如實地修行。
【English Translation】 English version Because the nature of Dharma is neither arising nor ceasing. If one hears of the existence of sentient beings and believes and accepts it, it is entering the gate of mundane truth. If one hears of the non-existence of sentient beings and believes and accepts it, it is entering the gate of the ultimate truth. Brahmā! A Bodhisattva-mahāsattva (great Bodhisattva) who is skilled in understanding the Tathāgata's (the thus-gone one, an epithet of the Buddha) expedient teachings, is fearless of all speech and sounds, and should be known to be able to benefit countless sentient beings.
'Brahmā! How does a Bodhisattva know the Tathāgata's expedient teachings? Brahmā! The Tathāgata speaks of giving to sentient beings, so that they may obtain great wealth; of upholding precepts, so that they may be reborn in the heavens; of patience, so that they may obtain handsome appearances; of diligence, so that they may obtain complete wisdom; of dhyana (meditation), so that they may obtain tranquility; of wisdom, so that they may abandon all afflictions; of much learning, so that they may obtain great wisdom; of practicing the ten wholesome karmic paths, so that they may obtain the accomplishment of human and heavenly wealth and happiness; of loving-kindness, compassion, joy, and equanimity, so that they may be reborn in the Brahma world; of Śamatha (tranquility), so that they may obtain Vipaśyanā (insight); of the stage of learning (Śaikṣa-bhūmi), so that they may obtain the stage of no-more-learning (Aśaikṣa-bhūmi); of the Pratyekabuddha-bhūmi (solitary Buddha stage), so that they may purely digest all offerings; of the Buddha-bhūmi (Buddha stage), so that they may demonstrate immeasurable wisdom; of Nirvāṇa (liberation), so that they may extinguish all suffering and afflictions. Brahmā! I praise and expound these Dharmas for sentient beings with such skillful means. The Tathāgata does not actually obtain self, sentient beings, life, or man, etc., it should be known, and the Tathāgata also does not see giving, does not see the fruit of giving; also does not see stinginess, does not see the fruit of stinginess; also does not see upholding precepts, does not see the fruit of upholding precepts; also does not see breaking precepts, does not see the fruit of breaking precepts; also does not see patience, does not see the fruit of patience; also does not see anger, does not see the fruit of anger; also does not see diligence, does not see the fruit of diligence; also does not see laziness, does not see the fruit of laziness; also does not see dhyana, does not see the fruit of dhyana; also does not see a distracted mind, does not see the fruit of a distracted mind; also does not see Prajñā (wisdom), does not see the fruit of Prajñā; also does not see ignorance, does not see the fruit of ignorance; also does not see suffering and happiness; also does not see the fruit of suffering and happiness; also does not see a Srotāpanna (stream-enterer), does not see the fruit of a Srotāpanna, and even does not see Bodhi (enlightenment), does not see the fruit of Nirvāṇa.
'Brahmā! The Tathāgata constantly teaches the Dharma to sentient beings, and all sentient beings, according to the Tathāgata's teachings, cultivate in accordance with the Dharma as it is.
行勤修諸行。為何義修行、勤行彼行，而諸眾生修行彼法，而不能得、而不能證？所謂須陀洹行，乃至阿羅漢果，乃至不得緣覺之地，不得阿耨多羅三藐三菩提，乃至不得涅槃。以是義故，彼諸眾生，不得涅槃，不見涅槃。
「梵天！是名如來方便說法。梵天！諸菩薩摩訶薩應勤修行，為令眾生攝取妙法。
「梵天！云何菩薩知如來入說法？梵天！眼是入解脫門，如是耳鼻舌身意，是入解脫門。何以故？眼空無我無我所，自性爾故；耳鼻舌身意空無我無我所，自性爾故。梵天！當知諸入皆是入解脫門，應知正行則不誑故，如是色聲香味觸法，皆是入解脫門。所謂空門，無相門，無愿門，不行門，不生不滅門，無所從來無所至去門，不退不生門，自性清凈寂靜門。
「複次，梵天！如來於一切名字，示是解脫門。何以故？以諸名字無合無用故，以自性頑故。梵天！當知如來即於一切諸文字中說于聖諦，應知即於一切所說法中說解脫門。
「梵天！無有名字言語說法，諸佛如來不說實諦。梵天！如來說法無有法染，一切所說法中示解脫門，令入證智，令入涅槃。梵天！是名如來入說法門。梵天！菩薩摩訶薩應學此法。
「梵天！云何如來以大悲心普為一切眾生說法。梵天！如來具有三十二
【現代漢語翻譯】 現代漢語譯本： 勤奮地修習各種行為。為什麼修行、勤奮地實行這些行為，而眾生修習這些法，卻不能得到、不能證悟呢？例如須陀洹（Srotapanna，入流果）的修行，乃至阿羅漢（Arhat，無學果）的果位，乃至不能得到緣覺（Pratyekabuddha，獨覺）的地位，不能得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），乃至不能得到涅槃（Nirvana，寂滅）。因為這個緣故，這些眾生，不能得到涅槃，不能見到涅槃。 『梵天（Brahma，天神）！這叫做如來方便說法。梵天（Brahma，天神）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當勤奮修行，爲了使眾生攝取妙法。』 『梵天（Brahma，天神）！菩薩如何知道如來進入說法？梵天（Brahma，天神）！眼是進入解脫之門，像這樣耳鼻舌身意，是進入解脫之門。為什麼呢？眼是空，沒有我，沒有我所，自性本來如此；耳鼻舌身意是空，沒有我，沒有我所，自性本來如此。梵天（Brahma，天神）！應當知道諸入都是進入解脫之門，應當知道正行就不會欺騙，像這樣色聲香味觸法，都是進入解脫之門。所謂空門，無相門，無愿門，不行門，不生不滅門，無所從來無所至去門，不退不生門，自性清凈寂靜門。』 『再次，梵天（Brahma，天神）！如來對於一切名字，顯示這是解脫之門。為什麼呢？因為諸名字沒有聚合沒有作用，因為自性頑固的緣故。梵天（Brahma，天神）！應當知道如來就在一切諸文字中說于聖諦（Arya-satya，四聖諦），應當知道就在一切所說法中說解脫門。』 『梵天（Brahma，天神）！沒有名字言語說法，諸佛如來不說真實諦理。梵天（Brahma，天神）！如來說法沒有法染，一切所說法中顯示解脫門，使進入證智，使進入涅槃（Nirvana，寂滅）。梵天（Brahma，天神）！這叫做如來進入說法之門。梵天（Brahma，天神）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當學習此法。』 『梵天（Brahma，天神）！如來如何以大悲心普遍為一切眾生說法。梵天（Brahma，天神）！如來具有三十二
【English Translation】 English version: Diligently cultivate all practices. Why is it that by practicing and diligently performing these practices, beings cultivate these dharmas, yet they cannot attain or realize them? For example, the practice of a Srotapanna (stream-enterer), up to the fruit of an Arhat (worthy one), and even failing to attain the state of a Pratyekabuddha (solitary buddha), failing to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and even failing to attain Nirvana (liberation). Because of this reason, these beings cannot attain Nirvana and cannot see Nirvana. 'Brahma (a deity)! This is called the Tathagata's (one who has thus come) expedient teaching. Brahma (a deity)! Bodhisattva-Mahasattvas (great beings) should diligently cultivate in order to enable beings to grasp the wonderful Dharma.' 'Brahma (a deity)! How does a Bodhisattva (enlightenment being) know that the Tathagata (one who has thus come) has entered into teaching the Dharma? Brahma (a deity)! The eye is the entrance to the gate of liberation; likewise, the ear, nose, tongue, body, and mind are entrances to the gate of liberation. Why? The eye is empty, without self, without what belongs to self, such is its inherent nature; the ear, nose, tongue, body, and mind are empty, without self, without what belongs to self, such is their inherent nature. Brahma (a deity)! You should know that all entrances are entrances to the gate of liberation; you should know that right practice does not deceive, and likewise, form, sound, smell, taste, touch, and dharma are all entrances to the gate of liberation. These are the so-called gate of emptiness, gate of no-sign, gate of no-wish, gate of no-action, gate of no-birth and no-death, gate of no-coming-from and no-going-to, gate of no-regression and no-birth, gate of self-nature purity and stillness.' 'Furthermore, Brahma (a deity)! The Tathagata (one who has thus come) shows that all names are gates of liberation. Why? Because all names have no combination and no function, because their self-nature is stubborn. Brahma (a deity)! You should know that the Tathagata (one who has thus come) speaks of the Noble Truths (Arya-satya) in all letters, and you should know that he speaks of the gate of liberation in all that is taught.' 'Brahma (a deity)! Without names and language to teach the Dharma, the Buddhas and Tathagatas (one who has thus come) do not speak of the true reality. Brahma (a deity)! The Tathagata's (one who has thus come) teaching is without defilement of Dharma, and in all that is taught, he shows the gate of liberation, enabling entry into realized wisdom, enabling entry into Nirvana (liberation). Brahma (a deity)! This is called the Tathagata's (one who has thus come) entrance into the gate of teaching the Dharma. Brahma (a deity)! Bodhisattva-Mahasattvas (great beings) should learn this Dharma.' 'Brahma (a deity)! How does the Tathagata (one who has thus come) teach the Dharma universally for all beings with great compassion? Brahma (a deity)! The Tathagata (one who has thus come) possesses thirty-two
種相應大悲，普為一切眾生說法。何等名為三十二種相應大悲？梵天！所謂一切法無我，而諸眾生不信不解，計言有我。如來於此諸眾生等，而起大悲，一切法無眾生，而諸眾生計有眾生，如來於此諸眾生等，而起大悲。一切法無壽者，而諸眾生計有壽者，如來於此諸眾生等，而起大悲。一切法無丈夫，而諸眾生計有丈夫，如來於此諸眾生等，而起大悲。
「一切法無所有，而諸眾生住于有見，如來於此諸眾生等，而起大悲。一切法無住，而諸眾生住于諸法，如來於此諸眾生等，而起大悲。一切法無歸處，而諸眾生樂於歸處，如來於此諸眾生等，而起大悲。
「一切法非我所，而諸眾生著於我所，如來於此諸眾生等，而起大悲。一切法無所屬，而諸眾生計有所屬，如來於此諸眾生等，而起大悲。一切法無取相，而諸眾生皆有取相，如來於此諸眾生等，而起大悲。
「一切法無生，而諸眾生住于有生，如來於此諸眾生等，而起大悲。一切法無退生，而諸眾生住于退生，如來於此諸眾生等，而起大悲。一切法無染，而諸眾生染著諸法，如來於此諸眾生等，而起大悲。一切法離貪，而諸眾生悉皆有貪，如來於此諸眾生等，而起大悲。一切法離瞋，而諸眾生悉皆有瞋，如來於此諸眾生等，而起大悲。一切法
【現代漢語翻譯】 現代漢語譯本： 『以相應的廣大悲心，普遍地為一切眾生說法。』什麼叫做三十二種相應的廣大悲心呢？梵天（Brahmā，天神名）！就是說一切法沒有『我』（ātman，實體或自我），而眾生不相信不理解，認為有『我』。如來（Tathāgata，佛的稱號）對於這些眾生，生起廣大悲心。一切法沒有眾生，而眾生認為有眾生，如來對於這些眾生，生起廣大悲心。一切法沒有壽者（jīva，有壽命者），而眾生認為有壽者，如來對於這些眾生，生起廣大悲心。一切法沒有丈夫，而眾生認為有丈夫，如來對於這些眾生，生起廣大悲心。 『一切法沒有所有，而眾生執著于『有』的見解，如來對於這些眾生，生起廣大悲心。一切法沒有住處，而眾生執著于諸法，如來對於這些眾生，生起廣大悲心。一切法沒有歸宿之處，而眾生樂於尋找歸宿之處，如來對於這些眾生，生起廣大悲心。』 『一切法不是『我所』（mamata，屬於我的），而眾生執著于『我所』，如來對於這些眾生，生起廣大悲心。一切法沒有所屬，而眾生認為有所屬，如來對於這些眾生，生起廣大悲心。一切法沒有取相（nimitta，執取事物的表相），而眾生都有取相，如來對於這些眾生，生起廣大悲心。』 『一切法沒有生起，而眾生執著于『有生』，如來對於這些眾生，生起廣大悲心。一切法沒有退生，而眾生執著于退生，如來對於這些眾生，生起廣大悲心。一切法沒有染污，而眾生染著于諸法，如來對於這些眾生，生起廣大悲心。一切法遠離貪慾，而眾生都充滿貪慾，如來對於這些眾生，生起廣大悲心。一切法遠離嗔恨，而眾生都充滿嗔恨，如來對於這些眾生，生起廣大悲心。一切法
【English Translation】 English version: 『Responding with great compassion, universally teaching the Dharma for all sentient beings.』 What are the thirty-two kinds of corresponding great compassion? Brahmā (name of a deity)! It is that all dharmas are without 『self』 (ātman, entity or self), but sentient beings do not believe or understand, and think there is a 『self』. The Tathāgata (title of the Buddha) arises great compassion for these sentient beings. All dharmas are without sentient beings, but sentient beings think there are sentient beings, the Tathāgata arises great compassion for these sentient beings. All dharmas are without a life-bearer (jīva, one who has life), but sentient beings think there is a life-bearer, the Tathāgata arises great compassion for these sentient beings. All dharmas are without a husband, but sentient beings think there is a husband, the Tathāgata arises great compassion for these sentient beings. 『All dharmas are without anything possessed, but sentient beings dwell in the view of 『existence』, the Tathāgata arises great compassion for these sentient beings. All dharmas are without a dwelling place, but sentient beings dwell in all dharmas, the Tathāgata arises great compassion for these sentient beings. All dharmas are without a place of refuge, but sentient beings delight in a place of refuge, the Tathāgata arises great compassion for these sentient beings.』 『All dharmas are not 『mine』 (mamata, belonging to me), but sentient beings are attached to 『mine』, the Tathāgata arises great compassion for these sentient beings. All dharmas are without belonging, but sentient beings think there is belonging, the Tathāgata arises great compassion for these sentient beings. All dharmas are without grasping at characteristics (nimitta, grasping at the appearance of things), but sentient beings all grasp at characteristics, the Tathāgata arises great compassion for these sentient beings.』 『All dharmas are without arising, but sentient beings dwell in 『arising』, the Tathāgata arises great compassion for these sentient beings. All dharmas are without declining birth, but sentient beings dwell in declining birth, the Tathāgata arises great compassion for these sentient beings. All dharmas are without defilement, but sentient beings are defiled by all dharmas, the Tathāgata arises great compassion for these sentient beings. All dharmas are free from greed, but sentient beings are all full of greed, the Tathāgata arises great compassion for these sentient beings. All dharmas are free from hatred, but sentient beings are all full of hatred, the Tathāgata arises great compassion for these sentient beings. All dharmas
離癡，而諸眾生悉皆有癡，如來於此諸眾生等，而起大悲。
「一切法無所從來，而諸眾生著所從來，如來於此諸眾生等，而起大悲。一切法無所至去，而諸眾生著於後生，如來於此諸眾生等，而起大悲。一切法無作，而諸眾生皆有所作，如來於此諸眾生等，而起大悲。一切法無戲論，而諸眾生有諸戲論，如來於此諸眾生等，而起大悲。
「一切法空，而諸眾生墮于有見，如來於此諸眾生等，而起大悲。一切法無相，而諸眾生取著于相，如來於此諸眾生等，而起大悲。一切法無愿，而諸眾生悉皆有愿，如來於此諸眾生等，而起大悲。
「一切世間眾生，常共瞋嫌諍鬥，如來於此諸眾生等，而起大悲。一切世間邪見顛倒行於邪道，為欲令其住正道故，如來於此諸眾生等，而起大悲。一切世間墮于顛倒，墮于險難，住于非道，為欲令其入實道故，如來於此諸眾生等，而起大悲。
「一切世間眾生常為慳貪所縛，不知厭足奪他財物，以為教化令住聖財信戒聞舍慧慚愧故，如來於此諸眾生等，而起大悲。一切世間眾生，常為財物屋宅妻子恩愛，而作僮僕，於此危脆無堅之物，生堅固相，為欲令彼畢竟定知悉無常故，如來於此諸眾生等，而起大悲。
「一切世間凡夫眾生，身為怨賊，而常貪著供
【現代漢語翻譯】 現代漢語譯本： 遠離愚癡（離癡），但所有眾生都充滿愚癡（諸眾生悉皆有癡），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。 一切法沒有從哪裡來（一切法無所從來），但所有眾生執著于從哪裡來（而諸眾生著所從來），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切法沒有到哪裡去（一切法無所至去），但所有眾生執著于來世（而諸眾生著於後生），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切法沒有造作（一切法無作），但所有眾生都有所造作（而諸眾生皆有所作），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切法沒有虛妄的言論（一切法無戲論），但所有眾生都有虛妄的言論（而諸眾生有諸戲論），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。 一切法是空性的（一切法空），但所有眾生墮入有見（而諸眾生墮于有見），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切法沒有形相（一切法無相），但所有眾生執著于形相（而諸眾生取著于相），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切法沒有愿求（一切法無愿），但所有眾生都有愿求（而諸眾生悉皆有愿），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。 一切世間的眾生，常常互相憎恨、嫌棄、爭鬥（一切世間眾生，常共瞋嫌諍斗），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切世間眾生，邪見顛倒，行走在邪道上（一切世間邪見顛倒行於邪道），爲了讓他們安住于正道，如來對這些眾生，生起大悲心（為欲令其住正道故，如來於此諸眾生等，而起大悲）。一切世間眾生，墮入顛倒，墮入險難，安住在不正的道路上（一切世間墮于顛倒，墮于險難，住于非道），爲了讓他們進入真實的道路，如來對這些眾生，生起大悲心（為欲令其入實道故，如來於此諸眾生等，而起大悲）。 一切世間眾生，常常被慳吝貪婪所束縛（一切世間眾生常為慳貪所縛），不知滿足，奪取他人的財物（不知厭足奪他財物），爲了教化他們安住在聖潔的財富——信心、戒律、聽聞、佈施、智慧、慚愧（以為教化令住聖財信戒聞舍慧慚愧故），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。一切世間眾生，常常爲了財物、房屋、妻子、恩愛（一切世間眾生，常為財物屋宅妻子恩愛），而做奴僕，對於這些危脆不堅固的事物，產生堅固的執著（而作僮僕，於此危脆無堅之物，生堅固相），爲了讓他們最終確定地知道一切都是無常的（為欲令彼畢竟定知悉無常故），如來對這些眾生，生起大悲心（如來於此諸眾生等，而起大悲）。 一切世間凡夫眾生，身體如同怨賊（一切世間凡夫眾生，身為怨賊），卻常常貪求供養（而常貪著供）
【English Translation】 English version: Being apart from ignorance (離癡), yet all sentient beings are full of ignorance (諸眾生悉皆有癡), the Tathagata (如來) arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas have nowhere to come from (一切法無所從來), yet all sentient beings are attached to where they come from (而諸眾生著所從來), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas have nowhere to go (一切法無所至去), yet all sentient beings are attached to future lives (而諸眾生著於後生), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas are uncreated (一切法無作), yet all sentient beings have actions (而諸眾生皆有所作), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas are without frivolous talk (一切法無戲論), yet all sentient beings have frivolous talk (而諸眾生有諸戲論), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas are empty (一切法空), yet all sentient beings fall into views of existence (而諸眾生墮于有見), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas are without characteristics (一切法無相), yet all sentient beings grasp at characteristics (而諸眾生取著于相), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All dharmas are without wishes (一切法無愿), yet all sentient beings have wishes (而諸眾生悉皆有愿), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All sentient beings in the world constantly hate, dislike, and fight with each other (一切世間眾生，常共瞋嫌諍斗), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All sentient beings in the world have wrong views and inverted thoughts, walking on wrong paths (一切世間邪見顛倒行於邪道), in order to cause them to abide in the right path, the Tathagata arises great compassion for these sentient beings (為欲令其住正道故，如來於此諸眾生等，而起大悲). All sentient beings in the world fall into inversion, fall into danger, and abide on the wrong path (一切世間墮于顛倒，墮于險難，住于非道), in order to cause them to enter the true path, the Tathagata arises great compassion for these sentient beings (為欲令其入實道故，如來於此諸眾生等，而起大悲). All sentient beings in the world are constantly bound by stinginess and greed (一切世間眾生常為慳貪所縛), not knowing satisfaction, seizing the wealth of others (不知厭足奪他財物), in order to teach them to abide in the noble wealth of faith, precepts, hearing, giving, wisdom, shame, and remorse (以為教化令住聖財信戒聞舍慧慚愧故), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All sentient beings in the world are constantly servants to wealth, houses, wives, and love (一切世間眾生，常為財物屋宅妻子恩愛), towards these fragile and impermanent things, they generate a firm attachment (而作僮僕，於此危脆無堅之物，生堅固相), in order to cause them to ultimately and certainly know that all is impermanent (為欲令彼畢竟定知悉無常故), the Tathagata arises great compassion for these sentient beings (如來於此諸眾生等，而起大悲). All ordinary sentient beings in the world, their bodies are like enemies (一切世間凡夫眾生，身為怨賊), yet they constantly crave offerings (而常貪著供)
養恭敬名稱讚嘆，以為親友，眾生雖謂是善知識，而是眾生惡知識也，為作親友真善知識，令其畢竟斷于眾苦，畢竟獲得涅槃樂故，如來於此諸眾生等，而起大悲。
「一切世間眾生皆樂行欺誑業，田宅等中邪命自活，以為說法令行正命出三界故，如來於此諸眾生等，而起大悲。一切諸法皆從因緣，勤修諸行乃得成就，而諸眾生墮于懈怠，是故不能得聖解脫，為令勤進獲得解脫堅固法故，如來於此諸眾生等，而起大悲。
「梵天！眾生棄捨無上大乘無礙勝法勝涅槃法，而求下劣小乘之法，所謂聲聞辟支佛乘，為彼眾生令知愛樂大乘之法，所謂令知觀察佛乘故，如來於此諸眾生等，而起大悲。
「梵天！如來如是于諸眾生行三十二大悲之心，以是義故，如來名為行大悲者。若菩薩于眾生中，常能修集此三十二大悲心者，是菩薩摩訶薩則得名為大福田也，具大威德得為不退，為諸眾生利益應知。」
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，七萬二千天子得離垢法眼。
爾時，網明童子菩薩白佛言：「世尊！此勝思惟梵天云何聞是大悲法門相應說法，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。
【現代漢語翻譯】 現代漢語譯本： 供養、恭敬、名稱讚嘆，把這些當作親友，這樣的『善知識』實際上是眾生的惡知識，真正的善知識應該引導眾生斷絕一切痛苦，最終獲得涅槃的快樂。因此，如來對這些眾生生起大悲心。 一切世間的眾生都喜歡行欺騙的行業，在田地、住宅等方面用不正當的手段謀生，爲了讓他們通過正確的修行脫離三界，如來對這些眾生生起大悲心。一切諸法都由因緣而生，需要勤奮修行才能成就，但眾生卻墮于懈怠，所以不能獲得聖者的解脫。爲了讓他們勤奮精進，獲得堅固的解脫之法，如來對這些眾生生起大悲心。 梵天（Brahma，印度教的創造之神，在此處指代一位天神）！眾生捨棄無上大乘（Mahayana，佛教的一個主要流派，意為『大乘』）無礙殊勝之法、殊勝涅槃（Nirvana，佛教術語，指解脫）之法，而去追求下劣的小乘（Hinayana，佛教的一個早期流派，有時帶有貶義，意為『小乘』）之法，也就是聲聞（Sravaka，聽聞佛法而修行的弟子）乘和辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）乘。爲了讓這些眾生了解並喜愛大乘之法，讓他們瞭解並觀察佛乘，如來對這些眾生生起大悲心。 梵天！如來就是這樣對眾生行持三十二種大悲之心。因為這個緣故，如來被稱為行大悲者。如果菩薩（Bodhisattva，立志成佛的修行者）在眾生中，常常能夠修集這三十二種大悲心，這位菩薩摩訶薩（Mahasattva，偉大的菩薩）就可以被稱為大福田，具有大威德，不會退轉，應該知道這是爲了眾生的利益。 在宣說這個大悲法門品的時候，三萬二千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，即成佛之心），八千菩薩得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），七萬二千天子得到了離垢法眼（viraja-dharma-caksu，清凈的智慧之眼）。 這時，網明童子菩薩（Jaliniprabha-kumara Bodhisattva，一位菩薩的名字）問佛說：『世尊！這位勝思惟梵天（Adhimati-brahman，一位梵天的名字）為什麼聽聞這樣與大悲法門相應的說法，卻不歡喜呢？』 梵天說：『善男子！如果意識停留在二元對立的法則中，就會有喜悅；如果意識停留在無二的實際法中，就不會有喜悅。』
【English Translation】 English version: Cherishing offerings, reverence, praise of names, taking these as close friends, beings may call them 'good teachers,' but they are actually evil teachers for those beings. True good teachers should guide beings to cut off all suffering and ultimately attain the bliss of Nirvana (Nirvana, a state of liberation from suffering). Therefore, the Tathagata (Tathagata, 'Thus Gone One,' an epithet of the Buddha) arises great compassion for these beings. All beings in the world delight in engaging in deceitful occupations, making a living through improper means in fields, residences, and so on. To enable them to transcend the three realms through righteous practice, the Tathagata arises great compassion for these beings. All dharmas (dharmas, phenomena or teachings) arise from causes and conditions, and diligent cultivation is required for their accomplishment. However, beings fall into laziness, and therefore cannot attain the liberation of the saints. To enable them to be diligent and attain the steadfast Dharma (Dharma, the teachings of the Buddha) of liberation, the Tathagata arises great compassion for these beings. Brahma (Brahma, the Hindu god of creation, here referring to a celestial being)! Beings abandon the unsurpassed Great Vehicle (Mahayana, a major branch of Buddhism, meaning 'Great Vehicle') of unobstructed and supreme Dharma, the supreme Dharma of Nirvana, and instead seek the inferior Small Vehicle (Hinayana, an earlier branch of Buddhism, sometimes used pejoratively, meaning 'Small Vehicle'), namely the Sravaka (Sravaka, a disciple who practices by listening to the Buddha's teachings) Vehicle and the Pratyekabuddha (Pratyekabuddha, a practitioner who attains enlightenment independently, without a teacher) Vehicle. To enable these beings to understand and cherish the Dharma of the Great Vehicle, to enable them to understand and observe the Buddha Vehicle, the Tathagata arises great compassion for these beings. Brahma! The Tathagata thus practices the thirty-two great compassionate minds towards beings. For this reason, the Tathagata is called one who practices great compassion. If a Bodhisattva (Bodhisattva, one who aspires to become a Buddha) among beings can constantly cultivate these thirty-two great compassionate minds, that Bodhisattva Mahasattva (Mahasattva, a great Bodhisattva) can be called a great field of merit, possessing great power and virtue, and will not regress. It should be known that this is for the benefit of all beings. When this chapter on the Great Compassion Dharma was being expounded, thirty-two thousand people all aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment, the mind of becoming a Buddha), eight thousand Bodhisattvas attained the forbearance of non-origination of dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas), and seventy-two thousand devas (devas, celestial beings) attained the stainless Dharma eye (viraja-dharma-caksu, the pure eye of wisdom). At that time, the Bodhisattva Jaliniprabha-kumara (Jaliniprabha-kumara Bodhisattva, the name of a Bodhisattva) said to the Buddha: 'World Honored One! Why does the Brahma Adhimati (Adhimati-brahman, the name of a Brahma) not rejoice upon hearing this discourse corresponding to the Great Compassion Dharma?' The Brahma said: 'Good man! If consciousness remains in the duality of laws, there will be joy; if consciousness remains in the non-dual reality, there will be no joy.'
善男子！譬如如來所作幻人，聞于如來所說法事，不喜不悅。如是，善男子！知一切法皆如幻相，故於如來不生勝想，于餘眾生不生劣想。」
網明菩薩問梵天言：「善男子！知一切法，云何名為如幻相耶？」答言：「善男子！若人分別一切諸法行二處者，汝當問之。」
問言：「梵天！汝於何處行耶？」答言：「善男子！隨諸凡夫以何處行，吾于彼行。」
網明菩薩言：「梵天！凡夫之人行於貪瞋愚癡，身見戒取疑網我，我所等所求邪道。善男子！汝豈可於是處行耶？」
梵天問言：「善男子！汝欲得凡夫法決定相耶？」答言：「梵天！我尚不見有諸凡夫，何況其法！」
梵天問言：「善男子！若是諸法無決定者，汝心云何有彼貪慾瞋恚愚癡諸染法耶？」答言：「無也。」
梵天言：「善男子！一切諸法離於貪慾瞋恚癡相，行相亦如是。善男子！所有凡夫行即是賢聖行，無二無差別。善男子！一切行非行、一切說非說、一切道非道。曰何謂一切行非行？善男子！若人行道千萬億劫，然於法性不增不減，故一切行非行。曰何謂一切說非說？善男子！如來以不可說相說一切法，故一切說非說。曰何謂一切道非道？善男子！以無所至，故一切道非道。」
爾時，世尊贊勝思惟
【現代漢語翻譯】 現代漢語譯本 『善男子！譬如如來所造的幻化之人，聽聞如來說法，既不歡喜也不厭惡。同樣，善男子！了知一切法都如幻象，所以對於如來不會產生高勝的想法，對於其他眾生也不會產生低劣的想法。』
網明菩薩問梵天（Brahmā，印度教的創造之神）說：『善男子！了知一切法，如何稱之為如幻象呢？』梵天回答說：『善男子！如果有人分別一切諸法而執著于兩種處所，你可以去問他。』
網明菩薩問道：『梵天！你於何處而行呢？』梵天回答說：『善男子！凡夫眾生在何處行，我就在那裡行。』
網明菩薩說：『梵天！凡夫之人行於貪婪、嗔恨、愚癡，以及身見（認為五蘊之身是真實的我）、戒禁取見（固執于錯誤的戒律和修行方法）、懷疑、我見（執著于自我的存在）、我所見（執著于屬於我的事物）等所追求的邪道。善男子！你難道也會在這些地方行嗎？』
梵天反問道：『善男子！你想要得到凡夫之法的決定不變的相狀嗎？』網明菩薩回答說：『梵天！我尚且沒有見到有凡夫，更何況是他們的法呢！』
梵天問道：『善男子！如果這些法沒有決定不變的相狀，那麼你的心中怎麼會有貪慾、嗔恚、愚癡這些染污法呢？』網明菩薩回答說：『沒有。』
梵天說：『善男子！一切諸法遠離貪慾、嗔恚、愚癡的相狀，其行相也是如此。善男子！所有凡夫的行就是賢聖的行，沒有兩種差別。善男子！一切行不是行、一切說不是說、一切道不是道。為什麼說一切行不是行呢？善男子！如果有人修行千萬億劫，然而對於法性來說，既不增加也不減少，所以說一切行不是行。為什麼說一切說不是說呢？善男子！如來以不可言說的相來說一切法，所以說一切說不是說。為什麼說一切道不是道呢？善男子！因為沒有到達之處，所以說一切道不是道。』
這時，世尊讚歎勝思惟（Śreṣṭhasaṃcintana，菩薩名）
【English Translation】 English version 『Good man! It is like a phantom created by the Tathāgata (如來，Thus Come One), who, upon hearing the Dharma (法，teachings) preached by the Tathāgata, neither rejoices nor is displeased. Likewise, good man! Knowing that all dharmas (法，phenomena) are like illusions, one does not generate superior thoughts towards the Tathāgata, nor inferior thoughts towards other beings.』
The Bodhisattva (菩薩，Enlightenment Being) Net-illumination asked Brahmā (梵天，the creator god in Hinduism), 『Good man! Knowing all dharmas, how are they called like illusions?』 Brahmā replied, 『Good man! If someone distinguishes all dharmas and adheres to two places, you should ask him.』
Net-illumination asked, 『Brahmā! Where do you abide?』 Brahmā replied, 『Good man! Wherever ordinary beings abide, I abide there.』
Net-illumination said, 『Brahmā! Ordinary people abide in greed, hatred, delusion, self-view (身見，belief in a permanent self), attachment to precepts (戒取，clinging to rules and rituals), doubt, the net of doubt, the 'I' (我，ego), 'mine' (我所，belongings), and other wrong paths sought after. Good man! Could you possibly abide in those places?』
Brahmā asked, 『Good man! Do you want to obtain a definite characteristic of the dharma of ordinary beings?』 Net-illumination replied, 『Brahmā! I have not even seen ordinary beings, let alone their dharma!』
Brahmā asked, 『Good man! If these dharmas have no definite characteristics, how can your mind have those defiled dharmas of greed, hatred, and delusion?』 Net-illumination replied, 『It does not.』
Brahmā said, 『Good man! All dharmas are apart from the characteristics of greed, hatred, and delusion, and their mode of operation is also like that. Good man! The conduct of all ordinary beings is the conduct of the wise and holy, without two differences. Good man! All action is non-action, all speech is non-speech, all path is non-path. Why is all action non-action? Good man! If someone practices the path for billions of kalpas (劫，eons), yet there is neither increase nor decrease in the Dharma-nature (法性，the nature of reality), therefore all action is non-action. Why is all speech non-speech? Good man! The Tathāgata speaks all dharmas with an unspeakable characteristic, therefore all speech is non-speech. Why is all path non-path? Good man! Because there is nowhere to arrive, therefore all path is non-path.』
At that time, the World-Honored One praised Śreṣṭhasaṃcintana (勝思惟，Superior Thought)
大梵天言：「善哉，善哉！梵天！善哉！梵天！若欲說法，當如是說。」
勝思惟梵天所問經卷第二 大正藏第 15 冊 No. 0587 勝思惟梵天所問經
勝思惟梵天所問經卷第三
元魏天竺三藏菩提流支譯
爾時，網明童子菩薩謂勝思惟大梵天言：「善男子！汝說一切凡夫行處，吾于彼行者見有行相。」
梵天言：「善男子！若我有所生處，應有行相。」
問言：「梵天！汝若不生，云何教化諸眾生耶？」
梵天答言：「佛所化生，吾如彼生。」
網明菩薩言：「佛化所生，無有生處。」
梵天問言：「寧可見不？」
答言：「梵天！以佛力故見。」
梵天言：「善男子！我生亦如是，以業力故。」
網明菩薩問言：「梵天！汝于起業中行耶？」
梵天答言：「我實不于起業中行。」
問言：「梵天！云何無業而言以業力故？」
梵天答言：「善男子！如業力亦如是，是二不出于如。」
爾時，長老舍利弗白佛言：「世尊！若能入是大龍密意所說法中，當知彼人得大功德。何以故？世尊！聞是上人名字至難，何況復有聞其所說？世尊！譬如有樹不依地住，在虛空中而現根莖枝葉華果。如是，世尊
【現代漢語翻譯】 現代漢語譯本 大梵天說：『好啊，好啊！梵天（Brahmā，印度教的創造之神）！好啊！梵天！如果想要說法，應當像這樣說。』
《勝思惟梵天所問經》卷第二 大正藏第15冊 No. 0587 《勝思惟梵天所問經》
《勝思惟梵天所問經》卷第三
元魏天竺三藏菩提流支譯
這時，網明童子菩薩對勝思惟大梵天說：『善男子！你說一切凡夫的行處，我在這行者中見到有行相。』
梵天說：『善男子！如果我有所生之處，才應該有行相。』
（網明童子）問：『梵天！你如果不生，如何教化眾生呢？』
梵天答道：『我是佛所化生，我像那樣而生。』
網明菩薩說：『佛的化生，沒有生處。』
梵天問道：『難道看不見嗎？』
（網明童子）答道：『梵天！因為佛的力量才能看見。』
梵天說：『善男子！我的生也是這樣，因為業力的緣故。』
網明菩薩問道：『梵天！你在起業中行嗎？』
梵天答道：『我實在不在起業中行。』
（網明童子）問：『梵天！既然沒有業，為何說因為業力的緣故？』
梵天答道：『善男子！業力也是這樣，這兩者都不出于如（Tathata，真如）。』
這時，長老舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！如果能夠進入這位大龍（指勝思惟梵天）深奧的意旨所說的法中，應當知道這個人獲得了巨大的功德。為什麼呢？世尊！聽到這位上人的名字都非常困難，更何況是聽到他所說的法？世尊！譬如有一棵樹不依靠大地而住，在虛空中顯現根莖枝葉花果。像這樣，世尊！』
【English Translation】 English version The Great Brahmā said: 'Excellent, excellent! Brahmā (Brahmā, the creator god in Hinduism)! Excellent! Brahmā! If you wish to preach the Dharma, you should speak like this.'
The Sutra of the Questions of Brahmā Suvicintita, Volume Two Taishō Tripiṭaka, Volume 15, No. 0587, The Sutra of the Questions of Brahmā Suvicintita
The Sutra of the Questions of Brahmā Suvicintita, Volume Three
Translated by Bodhiruci, Tripiṭaka Master from India during the Yuan Wei Dynasty
At that time, the Bodhisattva Net-Bright Youth said to the Great Brahmā Suvicintita: 'Good man! You speak of the realm of activity of all ordinary beings, and in those who act within it, I see the characteristics of action.'
Brahmā said: 'Good man! If I had a place of birth, then there should be characteristics of action.'
(Net-Bright Youth) asked: 'Brahmā! If you are not born, how do you teach and transform sentient beings?'
Brahmā replied: 'I am born by the transformation of the Buddha, I am born like that.'
The Bodhisattva Net-Bright said: 'The transformation-birth of the Buddha has no place of birth.'
Brahmā asked: 'Is it not visible?'
(Net-Bright Youth) replied: 'Brahmā! It is seen because of the Buddha's power.'
Brahmā said: 'Good man! My birth is also like that, because of the power of karma.'
The Bodhisattva Net-Bright asked: 'Brahmā! Do you act in the arising of karma?'
Brahmā replied: 'I truly do not act in the arising of karma.'
(Net-Bright Youth) asked: 'Brahmā! Since there is no karma, why do you say it is because of the power of karma?'
Brahmā replied: 'Good man! The power of karma is also like that; these two do not go beyond Suchness (Tathata).'
At that time, the Elder Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One! If one can enter into the Dharma spoken from the profound intention of this great dragon (referring to Brahmā Suvicintita), one should know that this person has obtained great merit. Why is that? World Honored One! It is extremely difficult even to hear the name of this superior person, let alone hear what he says. World Honored One! It is like a tree that does not rely on the earth to dwell, but manifests roots, stems, branches, leaves, flowers, and fruits in empty space. Like this, World Honored One!'
！此大人行相亦復如是，不住一切法，而於十方示現。有行有生退死，諸佛國土處處現見，而亦復有如是智慧辯才樂說。世尊！若有智慧善男子、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，會中有一菩薩摩訶薩名曰普華，問長老舍利弗言：「大德舍利弗！汝為證法性，為不證耶？而不能如是以大智慧奮迅說法。佛說大德于智慧人中最為第一。大德！何以不現如是智慧辯才自在力耶？」
答言：「善男子！隨智慧力，佛說我于聲聞弟子智慧人中，最為第一能有所說。」
「大德舍利弗！法性境界有多少耶？」答言：「無也。」
「大德舍利弗！若法性境界無多少者，汝云何言隨智慧力，佛說我于聲聞弟子智慧人中最為第一能有所說。」答言：「善男子！于聲聞中隨所得法而有所說。」
「大德舍利弗！汝證法性境界有量相耶？」答言：「無也。」
「大德舍利弗！若如是者，汝云何言隨所得法而有所說？大德舍利弗！如法性無量相，證亦如是，如證說亦如是。何以故？法性無量相故。」
舍利弗言：「善男子！法性非證相。」
「大德舍利弗！若彼法性非證相者，汝出法性得解脫耶？」答言：「不也。」
「大德舍利弗！何故爾
【現代漢語翻譯】 現代漢語譯本： 『這位大人的行相也是這樣，不住於一切法，卻在十方世界示現。有行、有生、有退、有死，在諸佛的國土處處可以看見，而且還具有這樣的智慧和雄辯的口才。世尊！如果有智慧的善男子、善女人，聽聞到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，會中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）名叫普華（Puhua），問長老舍利弗（Sariputra）說：『大德舍利弗！您是證悟了法性（Dharmata），還是沒有證悟呢？卻不能像這樣以大智慧奮迅地說法。佛說大德您在智慧人中最為第一。大德！為什麼不顯現這樣的智慧辯才自在力呢？』
舍利弗回答說：『善男子！隨我的智慧能力，佛說我在聲聞弟子中，在智慧人中，是最為第一，能夠有所說的。』
普華問：『大德舍利弗！法性境界有多少呢？』舍利弗回答說：『沒有。』
普華問：『大德舍利弗！如果法性境界沒有多少，您為什麼說隨智慧能力，佛說您在聲聞弟子智慧人中最為第一，能夠有所說呢？』舍利弗回答說：『善男子！在聲聞中，隨我所證得的法而有所說。』
普華問：『大德舍利弗！您證悟的法性境界有數量的相嗎？』舍利弗回答說：『沒有。』
普華問：『大德舍利弗！如果像這樣，您為什麼說隨所證得的法而有所說？大德舍利弗！如法性是無量相，證悟也是這樣，如證悟所說也是這樣。為什麼呢？因為法性是無量相的緣故。』
舍利弗說：『善男子！法性不是證悟的相。』
普華問：『大德舍利弗！如果那法性不是證悟的相，您是從法性之外得到解脫的嗎？』舍利弗回答說：『不是。』
普華問：『大德舍利弗！為什麼呢？』
【English Translation】 English version: 'This great being's conduct is also like this: not dwelling in any dharma, yet manifesting in the ten directions. There is action, birth, decline, and death, seen everywhere in the Buddha lands, and also possessing such wisdom and eloquent speech. World Honored One! If there are wise good men and good women who hear of this power of wisdom and freedom, who would not generate the mind of Anuttara-samyak-sambodhi (supreme complete enlightenment)?'
At that time, in the assembly, there was a Bodhisattva-Mahasattva (great Bodhisattva) named Puhua, who asked the elder Sariputra (Sariputra): 'Great Virtue Sariputra! Have you realized Dharmata (the nature of reality), or have you not? Yet you cannot expound the Dharma with such great wisdom and swiftness. The Buddha said that you, Great Virtue, are the foremost among wise people. Great Virtue! Why do you not manifest such wisdom, eloquence, and power of freedom?'
Sariputra replied: 'Good man! According to my capacity of wisdom, the Buddha said that among the Shravaka (hearer) disciples, I am the foremost in wisdom and able to speak accordingly.'
Puhua asked: 'Great Virtue Sariputra! How much is the realm of Dharmata?' Sariputra replied: 'None.'
Puhua asked: 'Great Virtue Sariputra! If the realm of Dharmata is without measure, how can you say that according to your capacity of wisdom, the Buddha said that you are the foremost among the Shravaka disciples in wisdom and able to speak accordingly?' Sariputra replied: 'Good man! Among the Shravakas, I speak according to the Dharma I have attained.'
Puhua asked: 'Great Virtue Sariputra! Does the realm of Dharmata that you have realized have a measurable form?' Sariputra replied: 'None.'
Puhua asked: 'Great Virtue Sariputra! If that is so, how can you say that you speak according to the Dharma you have attained? Great Virtue Sariputra! As Dharmata is immeasurable, so is realization, and so is the speech according to realization. Why? Because Dharmata is immeasurable.'
Sariputra said: 'Good man! Dharmata is not the aspect of realization.'
Puhua asked: 'Great Virtue Sariputra! If that Dharmata is not the aspect of realization, did you obtain liberation outside of Dharmata?' Sariputra replied: 'No.'
Puhua asked: 'Great Virtue Sariputra! Why is that?'
耶？」答言：「善男子！若出法性得解脫者，則壞法性。」
普華菩薩言：「是故，舍利弗！如汝證法，法性亦如是。」
舍利弗言：「善男子！我為聽來，非為說也。」
「大德舍利弗！一切諸法皆入法性，此法性中寧有說者有聽者不？」答言：「無也。」
「大德舍利弗！若如是者，汝云何言我為聽來非為說耶？」
答言：「善男子！佛說二人得福無量：一者專精說法；二者一心聽受。以是義故，普華應說我應聽受。」
「大德舍利弗！汝入滅盡定能聽法耶？」答言：「善男子！入滅盡定，無有二行而聽法也。」
「大德舍利弗！汝信諸法皆是自性滅盡相不？」答言：「善男子！如是諸法皆是自性滅盡之相，我信是說。」
普華菩薩言：「若如是者，則舍利弗常一切時不能聽法。何以故？以一切法常是自性滅盡相故。」
舍利弗言：「善男子！仁能不起于定而說法耶！」
曰：「頗有一法非是定耶？」答言：「無也。」
「大德舍利弗！以是義故，當知一切愚癡凡夫應常在定。」
舍利弗言：「以何定故，一切凡夫常在定耶？」曰：「以不壞法性三昧故。」
舍利弗言：「善男子！若如是者，凡夫聖人無有差別。」
「
【現代漢語翻譯】 現代漢語譯本： 普華菩薩問：『如果從法性中脫離出來就能得到解脫，那會怎麼樣呢？』舍利弗回答說：『善男子！如果從法性中脫離出來就能得到解脫，那就會破壞法性。』 普華菩薩說：『因此，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！正如你所證悟的法，法性也是如此。』 舍利弗說：『善男子！我是來聽法的，不是來說法的。』 普華菩薩說：『大德舍利弗！一切諸法都歸入法性，這法性之中難道有說法的人和聽法的人嗎？』舍利弗回答說：『沒有。』 普華菩薩說：『大德舍利弗！如果這樣，你為什麼說你是來聽法而不是來說法的呢？』 舍利弗回答說：『善男子！佛說兩種人得到的福報是無量的：一是專心致志地說法；二是全心全意地聽受。因為這個緣故，普華菩薩應該說法，我應該聽受。』 普華菩薩問：『大德舍利弗！你進入滅盡定（nirodha-samāpatti，一種甚深的禪定狀態，其中意識和感受暫時停止）的時候，還能聽法嗎？』舍利弗回答說：『善男子！進入滅盡定的時候，沒有能聽法的作用。』 普華菩薩問：『大德舍利弗！你相信諸法都是自性滅盡的相嗎？』舍利弗回答說：『善男子！諸法確實都是自性滅盡的相，我相信這種說法。』 普華菩薩說：『如果這樣，那麼舍利弗常常在任何時候都不能聽法。為什麼呢？因為一切法常常是自性滅盡的相的緣故。』 舍利弗問：『善男子！你能不入定而說法嗎？』 普華菩薩反問：『難道有一法不是定嗎？』舍利弗回答說：『沒有。』 普華菩薩說：『大德舍利弗！因為這個緣故，應當知道一切愚癡的凡夫應該常常在定中。』 舍利弗問：『因為什麼樣的定，一切凡夫常常在定中呢？』普華菩薩回答說：『因為不壞法性三昧（samādhi，一種禪定狀態）的緣故。』 舍利弗說：『善男子！如果這樣，那麼凡夫和聖人就沒有差別了。』
【English Translation】 English version: Puhua Bodhisattva asked: 'If one can attain liberation by departing from the Dharma-nature, what would happen?' Śāriputra replied: 'Good man! If one attains liberation by departing from the Dharma-nature, then the Dharma-nature would be destroyed.' Puhua Bodhisattva said: 'Therefore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Just as the Dharma you have realized, so is the Dharma-nature.' Śāriputra said: 'Good man! I have come to listen to the Dharma, not to speak it.' Puhua Bodhisattva said: 'Great virtuous Śāriputra! All Dharmas enter into the Dharma-nature. Within this Dharma-nature, is there a speaker and a listener?' Śāriputra replied: 'No.' Puhua Bodhisattva said: 'Great virtuous Śāriputra! If that is so, why do you say that you have come to listen to the Dharma and not to speak it?' Śāriputra replied: 'Good man! The Buddha said that two kinds of people obtain immeasurable blessings: one is dedicated to expounding the Dharma; the other is wholeheartedly listening and receiving it. For this reason, Puhua Bodhisattva should speak, and I should listen.' Puhua Bodhisattva asked: 'Great virtuous Śāriputra! When you enter into the extinction of sensation (nirodha-samāpatti, a deep state of meditation where consciousness and feelings temporarily cease), can you still listen to the Dharma?' Śāriputra replied: 'Good man! When entering into the extinction of sensation, there is no function of listening to the Dharma.' Puhua Bodhisattva asked: 'Great virtuous Śāriputra! Do you believe that all Dharmas are of the nature of self-extinction?' Śāriputra replied: 'Good man! Indeed, all Dharmas are of the nature of self-extinction, and I believe in this teaching.' Puhua Bodhisattva said: 'If that is so, then Śāriputra is always unable to listen to the Dharma at any time. Why? Because all Dharmas are always of the nature of self-extinction.' Śāriputra asked: 'Good man! Can you expound the Dharma without entering into samadhi?' Puhua Bodhisattva retorted: 'Is there any Dharma that is not samadhi?' Śāriputra replied: 'No.' Puhua Bodhisattva said: 'Great virtuous Śāriputra! For this reason, it should be known that all ignorant ordinary beings are always in samadhi.' Śāriputra asked: 'Because of what samadhi are all ordinary beings always in samadhi?' Puhua Bodhisattva replied: 'Because of the samadhi (samādhi, a state of meditative concentration) of non-destruction of Dharma-nature.' Śāriputra said: 'Good man! If that is so, then there is no difference between ordinary beings and sages.'
大德舍利弗！如是，如是！我不欲令凡夫聖人有差別也。何以故？聖人無所得一法，凡夫無所生一法，是二不過法性平等之相。」
舍利弗言：「善男子！仁以何等是諸法性平等之相？」
曰：「如舍利弗所得知見。大德舍利弗！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。」
「大德舍利弗！若如是者，汝何知見說言得法耶？」答言：「善男子！可不聞如，凡夫無智慧如，即是漏盡解脫如；漏盡解脫如，即是無餘涅槃如。」
普華菩薩言：「大德舍利弗！如不異如、不改如、不變如、不壞如，應以是如知一切法。」
爾時，長老舍利弗白佛言：「世尊！譬如大火一切炷焰悉皆能燒，如是此諸善男子，所說法性悉皆能燒一切煩惱。」
佛言：「舍利弗！如汝所言，是諸善男子所說法性悉皆能燒一切煩惱。」
爾時，網明童子菩薩問長老舍利弗言：「大德舍利弗！佛說大德于智慧人中最為第一。何等是智慧？而舍利弗于智慧人中最第一耶？」
答言：「善男子！所謂聲聞因聲得解，自照身相少分智慧。以是智慧，佛說我于聲聞弟子智慧人
【現代漢語翻譯】 現代漢語譯本： 『大德』（尊稱）舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！是的，是的！我不希望凡夫和聖人之間有差別。為什麼呢？因為聖人沒有獲得任何單一的『法』（dharma，佛教術語，指宇宙的真理、規律），凡夫也沒有產生任何單一的『法』，這二者不過是『法性』（dharmanature，諸法實相）平等的表相而已。
舍利弗說：『善男子！您以什麼作為諸法『法性』平等的表相呢？』
答道：『就像舍利弗您所知所見的那樣。大德舍利弗！您生出賢聖之『法』了嗎？』回答說：『沒有。』
『您滅掉凡夫之『法』了嗎？』回答說：『沒有。』
『您獲得賢聖之『法』了嗎？』回答說：『沒有。』
『您見到凡夫之『法』了嗎？』回答說：『沒有。』
『大德舍利弗！如果像這樣，您又憑什麼知見說自己得到了『法』呢？』回答說：『善男子！難道您沒聽說過『如』（tathatā，真如，事物的本然狀態），凡夫的無智慧之『如』，就是漏盡解脫之『如』；漏盡解脫之『如』，就是無餘涅槃之『如』。』
普華菩薩說：『大德舍利弗！『如』不異於『如』、不改變『如』、不變動『如』、不毀壞『如』，應該用這個『如』來了解一切『法』。』
這時，長老舍利弗對佛說：『世尊（Bhagavan，佛陀的尊稱）！譬如大火能燒盡所有的燈焰，這些善男子所說的『法性』，也能燒盡一切煩惱。』
佛說：『舍利弗！正如你所說，這些善男子所說的『法性』，確實能燒盡一切煩惱。』
這時，網明童子菩薩問長老舍利弗說：『大德舍利弗！佛說您在智慧人中最為第一。什麼是智慧？為什麼舍利弗在智慧人中最為第一呢？』
回答說：『善男子！所謂的聲聞（Śrāvaka，聽聞佛法而證悟的弟子）因為聽聞佛法而得到解脫，只能照見自身少部分的智慧。因為這種智慧，佛說我在聲聞弟子中是智慧第一的人。』
【English Translation】 English version: 『Greatly Virtuous』 Śāriputra (Śāriputra, one of the Buddha's ten principal disciples, known for his wisdom)! It is so, it is so! I do not wish to create a distinction between ordinary beings and sages. Why? Because sages do not attain any single 『dharma』 (dharma, Buddhist term referring to the truth or law of the universe), and ordinary beings do not produce any single 『dharma』; these two are merely the appearance of the equality of 『dharmanature』 (dharmanature, the true nature of all dharmas).
Śāriputra said, 『Good man! What do you take as the appearance of the equality of the 『dharmanature』 of all dharmas?』
He replied, 『Just like what you, Śāriputra, know and see. Greatly Virtuous Śāriputra! Did you generate the 『dharma』 of the virtuous sages?』 He answered, 『No!』
『Did you extinguish the 『dharma』 of ordinary beings?』 He answered, 『No!』
『Did you attain the 『dharma』 of the virtuous sages?』 He answered, 『No!』
『Did you see the 『dharma』 of ordinary beings?』 He answered, 『No!』
『Greatly Virtuous Śāriputra! If it is like this, based on what knowledge and view do you say that you have attained the 『dharma』?』 He answered, 『Good man! Have you not heard that the 『tathatā』 (tathatā, suchness, the true nature of things) of the non-wisdom of ordinary beings is the 『tathatā』 of the exhaustion of outflows and liberation; the 『tathatā』 of the exhaustion of outflows and liberation is the 『tathatā』 of nirvana without remainder.』
Bodhisattva Puhua said, 『Greatly Virtuous Śāriputra! 『Suchness』 is not different from 『suchness』, does not change 『suchness』, does not alter 『suchness』, does not destroy 『suchness』; one should use this 『suchness』 to understand all 『dharmas』.』
At that time, the Elder Śāriputra said to the Buddha, 『World Honored One (Bhagavan, an epithet for the Buddha)! Just as a great fire can burn all lamp flames, so too can the 『dharmanature』 spoken of by these good men burn all afflictions.』
The Buddha said, 『Śāriputra! As you say, the 『dharmanature』 spoken of by these good men can indeed burn all afflictions.』
At that time, Bodhisattva Net-Bright Boy asked the Elder Śāriputra, 『Greatly Virtuous Śāriputra! The Buddha said that you are the foremost among wise people. What is wisdom? And why is Śāriputra the foremost among wise people?』
He answered, 『Good man! The so-called Śrāvaka (Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) attains liberation through hearing the teachings and can only illuminate a small portion of their own being with wisdom. Because of this wisdom, the Buddha said that I am the foremost in wisdom among the Śrāvaka disciples.』
中最為第一，非菩薩中智慧第一。」
曰：「智慧是戲論相耶？」答言：「非也。」
曰：「智慧非平等相耶？」答言：「是也。」
曰：「今大德證平等智慧，云何而說智慧有量？」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。」
曰：「頗有無量相法作有量說耶？」答言：「無也。」
網明菩薩言：「若如是者，云何舍利弗依量說法？」
爾時，舍利弗默然不答。
爾時，長老大迦葉承佛威神，而白佛言：「世尊！是網明童子菩薩以何因緣，號曰網明？」
爾時，佛告網明童子菩薩言：「善男子！現汝自身善根所成功德光明，令諸天人一切世間心得歡喜，其有福德善根熟者，當發阿耨多羅三藐三菩提心。」
爾時，網明童子菩薩聞佛敕已，而白佛言：「善哉！世尊！唯然受教。」
作是語已，整服右肩，右膝胡跪，即于右手白赤莊嚴羅網指間放大光明，普照十方無量無邊阿僧祇世界，皆悉周遍，其中地獄、畜生、餓鬼、盲聾、背傴、無手無足種種諸病，貪惡眾生，愚癡裸形諸飢渴者，若縛若禁，貧窮惡色，老邁垂死及嫉妒等，種種苦惱，諸有慳貪破戒瞋恚，懈怠妄念，無慧不信，少聞少見，無慚無愧，墮邪疑網，是等眾生遇
【現代漢語翻譯】 現代漢語譯本：『在眾人之中最為第一，不是菩薩中智慧第一。』
問：『智慧是戲論的表象嗎？』答：『不是。』
問：『智慧不是平等的表象嗎？』答：『是的。』
問：『現在大德您證得了平等智慧，為何又說智慧有量呢？』答：『善男子！因為法性的緣故，智慧是無量的；隨著對法性領悟的多少，智慧就顯得有量。』
問：『難道有無量的法卻說成有量的嗎？』答：『沒有。』
網明菩薩（Indra's Net Light Bodhisattva）說：『如果這樣，為何舍利弗（Sariputra）依據量來說法呢？』
這時，舍利弗（Sariputra）沉默不語。
這時，長老摩訶迦葉（Mahakasyapa）承蒙佛的威神力加持，對佛說：『世尊！這位網明童子菩薩（Indra's Net Light Youth Bodhisattva）因為什麼因緣，被稱為網明呢？』
這時，佛告訴網明童子菩薩（Indra's Net Light Youth Bodhisattva）說：『善男子！展現你自身善根所成就的功德光明，讓諸天、人和一切世間都心生歡喜，那些福德善根成熟的人，應當發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』
這時，網明童子菩薩（Indra's Net Light Youth Bodhisattva）聽了佛的教誨后，對佛說：『太好了！世尊！我願意接受教誨。』
說完這話，整理好衣服，袒露右肩，右膝跪地，隨即從右手那用白色和紅色裝飾的羅網指間放出大光明，普遍照耀十方無量無邊的阿僧祇（asamkhya，無數）世界，完全周遍。其中地獄、畜生、餓鬼、盲聾、背駝、無手無足等各種疾病，貪婪邪惡的眾生，愚癡裸體的各種飢渴者，被捆綁或囚禁的人，貧窮醜陋的人，衰老垂死以及嫉妒等等，各種苦惱，那些慳吝貪婪、毀犯戒律、嗔恚、懈怠、妄念、沒有智慧不相信的人，少聞少見、沒有慚愧心、墮入邪見疑惑之網的眾生，遇到
【English Translation】 English version: 'Among all, the foremost, not the foremost in wisdom among Bodhisattvas.'
He asked: 'Is wisdom an appearance of playful discourse?' The answer was: 'No.'
He asked: 'Is wisdom not an appearance of equality?' The answer was: 'Yes.'
He asked: 'Now, Great Virtue, you have attained equal wisdom, how can you say that wisdom has measure?' The answer was: 'Good man! Because of the nature of Dharma, wisdom is immeasurable; according to the amount of entry into the nature of Dharma, wisdom has measure.'
He asked: 'Is there any immeasurable Dharma spoken of as having measure?' The answer was: 'No.'
Indra's Net Light Bodhisattva said: 'If that is so, why does Sariputra teach according to measure?'
At that time, Sariputra remained silent and did not answer.
At that time, the Elder Mahakasyapa, relying on the Buddha's majestic power, said to the Buddha: 'World Honored One! For what reason is this Indra's Net Light Youth Bodhisattva called Indra's Net Light?'
At that time, the Buddha said to the Indra's Net Light Youth Bodhisattva: 'Good man! Manifest the light of merit accomplished by your own roots of goodness, so that all gods, humans, and all the world may rejoice in their hearts, and those whose blessings and roots of goodness are ripe should generate the mind of anuttara-samyak-sambodhi-citta (unexcelled, right and perfect enlightenment).'
At that time, the Indra's Net Light Youth Bodhisattva, having heard the Buddha's instruction, said to the Buddha: 'Excellent! World Honored One! I will respectfully receive the teaching.'
Having spoken these words, he arranged his robes, bared his right shoulder, knelt on his right knee, and immediately emitted great light from the spaces between the fingers of the white and red adorned net on his right hand, universally illuminating countless and boundless asamkhya (innumerable) worlds in the ten directions, completely pervading them all. Among them, those in hells, animals, hungry ghosts, the blind, deaf, hunchbacked, those without hands or feet, various diseases, greedy and evil beings, ignorant and naked, various thirsty and hungry ones, those bound or imprisoned, the poor and ugly, the old and dying, and those with jealousy, various sufferings, those who are stingy and greedy, break precepts, are angry, lazy, have deluded thoughts, lack wisdom and faith, hear and see little, are without shame or remorse, and have fallen into the net of wrong views and doubts, these beings encountering
斯光者，皆得快樂一切歡喜，無一眾生有貪慾恚愚癡憍慢憂愁患等，不得快樂不歡喜者。
其在佛前大會之眾，菩薩摩訶薩及諸聲聞，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，比丘、比丘尼、優婆塞、優婆夷等，是諸大眾皆同一色金色無異，謂如來色。時會大眾皆悉如是，身中快樂心得歡喜，譬如菩薩入喜樂食發起莊嚴三昧無異。時諸大眾悉得希有，各各相見如佛無異，不見佛身為高己身為下。
又以網明童子菩薩光明力故，尋時下方有四菩薩，從地踴出，名願力起菩薩、名勝賢菩薩、名智月光菩薩、名不可降伏菩薩。是四菩薩合掌而立，作是念言：「何者是佛，我欲禮敬？」即聞空中聲曰：「是網明童子菩薩光明力故，一切大眾同一金色與佛無異。」
時四菩薩發希有心，作如是言：「我今實語，如此眾會其色無異，一切諸法亦復如是。」即發誓言：「若我此語誠實不虛，今世尊釋迦牟尼，當現異相，令我得見供養禮事。」
爾時，佛告網明童子菩薩言：「善男子！止此神力，汝今已作佛所作事，汝今已令無量眾生住于佛道。」
爾時，網明童子菩薩受佛教敕，即止神力攝光明事。攝光明已，一切大眾威儀色相，還復如本身口無異，即時如來身相顯
【現代漢語翻譯】 現代漢語譯本： 這種光芒，能讓所有眾生獲得快樂和歡喜，沒有一個眾生會有貪慾、嗔恚、愚癡、驕慢、憂愁、苦惱等，以及無法獲得快樂和歡喜的情況。 在佛陀面前的大會上，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）以及各位聲聞（śrāvaka，聽聞佛法者），天（deva，神）、龍（nāga，龍族）、夜叉（yakṣa，夜叉）、乾闥婆（gandharva，香神）、阿修羅（asura，非天）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人和非人，比丘（bhikṣu，男出家人）、比丘尼（bhikṣuṇī，女出家人）、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）等，這些大眾都呈現同一種金色，沒有差別，就像如來（tathāgata，佛）的顏色一樣。當時在場的大眾都這樣，身心快樂，內心歡喜，就像菩薩進入喜樂食發起莊嚴三昧（samādhi，禪定）一樣。當時所有大眾都覺得非常稀有，各自看到彼此都像佛一樣，看不到佛的身形比自己高大，自己的身形比佛矮小。 又因為網明童子菩薩（Jālinīprabha Kumāra Bodhisattva）的光明力量，很快地，下方有四位菩薩從地底下涌出，名為願力起菩薩（Praṇidhānottāna Bodhisattva）、勝賢菩薩（Śreṣṭhamati Bodhisattva）、智月光菩薩（Jñānacandraprabha Bodhisattva）、不可降伏菩薩（Avyāvartanīya Bodhisattva）。這四位菩薩合掌站立，心中想著：『哪一位是佛，我想要禮敬？』隨即聽到空中傳來聲音說：『因為這位網明童子菩薩的光明力量，一切大眾都呈現同一種金色，和佛沒有差別。』 當時這四位菩薩生起稀有的心，這樣說道：『我們現在說實話，如此大會的顏色沒有差別，一切諸法（dharma，佛法）也是這樣。』隨即發誓說：『如果我們所說的是真實不虛的，那麼世尊釋迦牟尼（Śākyamuni，釋迦牟尼佛），應當顯現異相，讓我們能夠見到並供養禮拜。』 這時，佛告訴網明童子菩薩說：『善男子！停止這種神力，你現在已經做了佛所做的事情，你現在已經讓無量眾生安住在佛道上。』 這時，網明童子菩薩接受佛的教敕，隨即停止神力，收攝光明。收攝光明后，一切大眾的威儀和色相，恢復到原本的樣子，身口沒有差別，隨即如來的身相顯現出來。
【English Translation】 English version: This light enables all beings to obtain happiness and joy, with no beings experiencing greed, hatred, delusion, arrogance, sorrow, suffering, or the inability to attain happiness and joy. In the great assembly before the Buddha, the Bodhisattva-Mahāsattvas (great Bodhisattvas) and all the Śrāvakas (listeners of the Dharma), Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), Upāsikās (female lay devotees), and other members of the assembly all appeared in the same golden color, without distinction, just like the color of the Tathāgata (Buddha). At that time, the entire assembly was in this state, experiencing happiness in body and mind, just like a Bodhisattva entering the Samādhi (meditative absorption) of Joyful Sustenance, initiating adornment. At that time, all the assembly members felt it was extremely rare, each seeing the others as if they were Buddhas, without seeing the Buddha's form as higher than their own or their own form as lower than the Buddha's. Moreover, due to the power of the light of Jālinīprabha Kumāra Bodhisattva (Net Light Youth Bodhisattva), soon after, four Bodhisattvas emerged from beneath the earth, named Praṇidhānottāna Bodhisattva (Vow Arising Bodhisattva), Śreṣṭhamati Bodhisattva (Superior Wisdom Bodhisattva), Jñānacandraprabha Bodhisattva (Wisdom Moon Light Bodhisattva), and Avyāvartanīya Bodhisattva (Non-retrogression Bodhisattva). These four Bodhisattvas stood with their palms together, thinking, 'Which one is the Buddha that I wish to pay homage to?' Immediately, they heard a voice in the sky saying, 'Due to the power of the light of this Jālinīprabha Kumāra Bodhisattva, the entire assembly appears in the same golden color, without distinction from the Buddha.' At that time, these four Bodhisattvas developed a rare mind, saying, 'We now speak truthfully, the color of this assembly is without distinction, and all Dharmas (teachings) are also like this.' Then they made a vow, saying, 'If what we say is true and not false, then may the World Honored Śākyamuni (Shakyamuni Buddha) manifest a special sign, so that we may see, make offerings, and pay homage.' At this time, the Buddha said to Jālinīprabha Kumāra Bodhisattva, 'Good man! Stop this divine power. You have now done what the Buddha does. You have now caused countless beings to abide on the path of Buddhahood.' At this time, Jālinīprabha Kumāra Bodhisattva received the Buddha's command and immediately stopped the divine power, withdrawing the light. After withdrawing the light, the demeanor and appearance of the entire assembly returned to their original state, with no difference in body and speech, and immediately the form of the Tathāgata became visible.
現在師子座如本無異。
時四菩薩即見如來，頭面禮足，而作是言：「如來世尊智慧境界不可思議，及網明童子菩薩福德善根願力境界不可思議，依彼功德能與眾生如是快樂令得歡喜。」
爾時，長老大迦葉白佛言：「世尊！此四菩薩從何所來？」四菩薩曰：「我等下方佛世界來。」
大迦葉言：「其國何名？佛號何等？」
四菩薩曰：「國名現諸寶莊嚴，佛號一寶蓋，今現說法。」
大迦葉言：「其佛國土去此幾何？」四菩薩曰：「佛自知之。」
大迦葉言：「仁等今者何故來此？」
四菩薩曰：「是網明童子菩薩光明照彼，我等遇之，即聞釋迦牟尼佛名，及聞網明童子菩薩；是故我等今來至此，見釋迦牟尼佛併網明上人。」
時大迦葉即白佛言：「世尊！一寶蓋佛現諸寶莊嚴世界，去此幾何？」
佛言：「迦葉！彼國土去此過七十二恒河沙等諸佛國土。」
大迦葉言：「世尊！是四菩薩發彼國來，幾時至此？」
佛言：「迦葉！如一念頃，于彼國沒，忽然而至。」
大迦葉言：「希有世尊！然諸菩薩光明遠照，神通速疾甚為希有，今是網明童子菩薩光明遠照，是四菩薩發來速疾乃能如是。」
佛言：「迦葉！如汝所說，菩薩摩
【現代漢語翻譯】 現代漢語譯本 現在師子座（Simhasana，獅子座）的顯現與原本的空性並無不同。
這時，四位菩薩立刻拜見如來，以頭面頂禮佛足，並說道：『如來世尊的智慧境界不可思議，以及網明童子（Jangguang Tongzi）菩薩的福德、善根和願力境界也不可思議，依仗他的功德，能夠給予眾生如此的快樂，使他們得到歡喜。』
這時，長老大迦葉（Mahakasyapa）問佛說：『世尊！這四位菩薩是從哪裡來的？』四位菩薩回答說：『我們從下方佛世界而來。』
大迦葉問：『那個國家叫什麼名字？佛號是什麼？』
四位菩薩回答說：『國名叫現諸寶莊嚴（Xianzhubao Zhuangyan），佛號一寶蓋（Yibaogai），現在正在說法。』
大迦葉問：『那個佛國土距離這裡有多遠？』四位菩薩回答說：『佛自己知道。』
大迦葉問：『你們現在為什麼來到這裡？』
四位菩薩回答說：『是網明童子菩薩的光明照耀到那裡，我們遇到這光明，就聽聞了釋迦牟尼佛（Sakyamuni Buddha）的名號，以及網明童子菩薩的名號；因此我們現在來到這裡，拜見釋迦牟尼佛和網明上人。』
這時，大迦葉立刻問佛說：『世尊！一寶蓋佛的現諸寶莊嚴世界，距離這裡有多遠？』
佛說：『迦葉！那個國土距離這裡超過七十二恒河沙（Ganges River sands）數目的諸佛國土。』
大迦葉問：『世尊！這四位菩薩從那個國家出發，多久到達這裡？』
佛說：『迦葉！就像一念之間，他們從那個國家消失，忽然就到達這裡。』
大迦葉說：『希有啊，世尊！這些菩薩的光明照耀遙遠，神通迅速真是非常稀有，現在是網明童子菩薩的光明照耀遙遠，這四位菩薩出發前來如此迅速，才能這樣。』
佛說：『迦葉！正如你所說，菩薩摩
【English Translation】 English version Now, the manifestation of the Lion Throne (Simhasana) is no different from its original emptiness.
At that time, the four Bodhisattvas immediately saw the Tathagata, prostrated themselves with their heads and faces at his feet, and said: 'The wisdom realm of the Tathagata World-Honored One is inconceivable, and the merit, virtuous roots, and vows of Bodhisattva Jangguang Tongzi (Net Light Youth) are also inconceivable. Relying on his merits, he can give sentient beings such happiness and make them rejoice.'
At that time, the elder Mahakasyapa asked the Buddha: 'World-Honored One! Where did these four Bodhisattvas come from?' The four Bodhisattvas replied: 'We come from the Buddha world below.'
Mahakasyapa asked: 'What is the name of that country? What is the Buddha's name?'
The four Bodhisattvas replied: 'The country is called Xianzhubao Zhuangyan (Manifesting All Jewels Adornment), and the Buddha is named Yibaogai (One Jeweled Canopy), who is currently expounding the Dharma.'
Mahakasyapa asked: 'How far is that Buddha land from here?' The four Bodhisattvas replied: 'The Buddha himself knows.'
Mahakasyapa asked: 'Why have you come here now?'
The four Bodhisattvas replied: 'It was the light of Bodhisattva Jangguang Tongzi that shone there. When we encountered this light, we heard the name of Sakyamuni Buddha, and the name of Bodhisattva Jangguang Tongzi; therefore, we have come here now to see Sakyamuni Buddha and the venerable Jangguang.'
At that time, Mahakasyapa immediately asked the Buddha: 'World-Honored One! How far is the World of Manifesting All Jewels Adornment of the Buddha One Jeweled Canopy from here?'
The Buddha said: 'Kasyapa! That land is more than seventy-two Ganges River sands of Buddha lands away from here.'
Mahakasyapa asked: 'World-Honored One! How long did it take for these four Bodhisattvas to arrive here from that country?'
The Buddha said: 'Kasyapa! It was like a single thought; they disappeared from that country and suddenly arrived here.'
Mahakasyapa said: 'Rare indeed, World-Honored One! The light of these Bodhisattvas shines far away, and their supernatural powers are swift, which is very rare. Now, it is the light of Bodhisattva Jangguang Tongzi that shines far away, and these four Bodhisattvas were able to come so quickly because of this.'
The Buddha said: 'Kasyapa! As you said, Bodhisattva Maha
訶薩神通之力，所行速疾不可思議，一切聲聞辟支佛等所不能及。」
爾時，長老大迦葉問網明童子菩薩言：「善男子！仁現光明照此大會皆作金色，以何因緣？」答言：「大迦葉！可問世尊，當爲汝說。」
時大迦葉以此白佛。佛言：「迦葉！是網明童子菩薩成佛之時，其會大眾同一金色，咸共信樂一切智慧。其佛國土乃至無有聲聞辟支佛名，唯有清凈諸大菩薩摩訶薩眾。」
長老大迦葉白佛言：「世尊！生彼菩薩當知如佛。」
佛言迦葉：「如汝所說，生彼菩薩悉皆如佛。」
是時會中四萬四千人，聞已皆發阿耨多羅三藐三菩提心。既發心已愿生彼國，而白佛言：「世尊！若網明童子菩薩得成佛時，我等皆當往生其國。」
爾時，長老大迦葉白佛言：「世尊！是網明童子菩薩，幾時當得阿耨多羅三藐三菩提？」
佛言：「迦葉！汝自問之。」
於是大迦葉，自問網明童子菩薩言：「善男子！仁者幾時當得阿耨多羅三藐三菩提耶？」
網明菩薩言：「大迦葉！若有人問幻化人言：『仁者幾時當得阿耨多羅三藐三菩提？』是幻化人當云何答？」
曰：「幻所化人無決定相，當何所云？」
答曰：「一切諸法皆亦如是無決定相，云何問言幾時當得
【現代漢語翻譯】 現代漢語譯本：'訶薩（Kesa）的神通力量，所展現的行動速度之快，令人難以置信，不是所有聲聞（Sravaka，聽聞佛法而悟道的修行者）和辟支佛（Pratyekabuddha，不依師教，自己悟道的修行者）所能達到的。'
當時，長老大迦葉（Mahakasyapa，佛陀的十大弟子之一）問網明童子菩薩（Jalimkumarabimba-prabhasakumara Bodhisattva）說：'善男子！您現在所發出的光明照亮整個法會，都變成金色，這是什麼因緣呢？' 網明童子菩薩回答說：'大迦葉！您可以問世尊（Bhagavan，佛陀的尊稱），他會為您解說的。'
當時，大迦葉將此事稟告佛陀。佛陀說：'迦葉！這位網明童子菩薩成佛的時候，他法會的大眾都會呈現同一種金色，都共同信奉和喜樂一切智慧。他的佛國土甚至沒有聲聞和辟支佛的名字，只有清凈的諸大菩薩摩訶薩（Mahasattva，大菩薩）們。'
長老大迦葉對佛陀說：'世尊！往生到那個佛國的菩薩，應當知道他們都像佛一樣。'
佛陀對迦葉說：'正如你所說，往生到那個佛國的菩薩，都像佛一樣。'
當時，法會中有四萬四千人，聽了之後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）。發起菩提心之後，他們都希望往生到那個佛國，於是對佛陀說：'世尊！如果網明童子菩薩能夠成佛，我們都應當往生到他的佛國。'
當時，長老大迦葉對佛陀說：'世尊！這位網明童子菩薩，什麼時候才能證得阿耨多羅三藐三菩提？'
佛陀說：'迦葉！你自己去問他。'
於是大迦葉親自問網明童子菩薩說：'善男子！您什麼時候才能證得阿耨多羅三藐三菩提呢？'
網明菩薩說：'大迦葉！如果有人問一個幻化出來的人說：「您什麼時候才能證得阿耨多羅三藐三菩提？」這個幻化出來的人應該怎麼回答呢？'
大迦葉回答說：'幻化出來的人沒有固定的形相，應該說什麼呢？'
網明菩薩回答說：'一切諸法也都是這樣，沒有固定的形相，怎麼能問什麼時候才能證得阿耨多羅三藐三菩提呢？'
【English Translation】 English version: 'The supernatural power of Kesa (訶薩) is so swift and inconceivable that it is beyond the reach of all Sravakas (聲聞, hearers of the Buddha's teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas).'
At that time, the elder Mahakasyapa (大迦葉) asked the Bodhisattva Jalimkumarabimba-prabhasakumara (網明童子菩薩), 'Good man! The light you emit illuminates this entire assembly, turning it golden. What is the cause and condition for this?' He replied, 'Mahakasyapa! You may ask the Bhagavan (世尊, the Blessed One), and He will explain it to you.'
Then, Mahakasyapa reported this to the Buddha. The Buddha said, 'Kasyapa! When this Bodhisattva Jalimkumarabimba-prabhasakumara attains Buddhahood, the assembly of his will be of the same golden color, and they will all believe in and rejoice in all wisdom. In his Buddha-land, there will not even be the names of Sravakas or Pratyekabuddhas, only pure great Bodhisattvas Mahasattvas (摩訶薩).'
The elder Mahakasyapa said to the Buddha, 'Bhagavan! The Bodhisattvas born in that land should be known to be like the Buddha.'
The Buddha said to Kasyapa, 'As you say, the Bodhisattvas born in that land are all like the Buddha.'
At that time, forty-four thousand people in the assembly, upon hearing this, all generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment). Having generated this mind, they wished to be born in that land, and said to the Buddha, 'Bhagavan! If the Bodhisattva Jalimkumarabimba-prabhasakumara attains Buddhahood, may we all be born in his land.'
Then, the elder Mahakasyapa said to the Buddha, 'Bhagavan! When will this Bodhisattva Jalimkumarabimba-prabhasakumara attain Anuttara-samyak-sambodhi?'
The Buddha said, 'Kasyapa! Ask him yourself.'
Thereupon, Mahakasyapa personally asked the Bodhisattva Jalimkumarabimba-prabhasakumara, 'Good man! When will you attain Anuttara-samyak-sambodhi?'
The Bodhisattva Jalimkumarabimba-prabhasakumara said, 'Mahakasyapa! If someone were to ask an illusionary person, 'When will you attain Anuttara-samyak-sambodhi?' How should that illusionary person answer?'
Mahakasyapa replied, 'An illusionary person has no fixed form, what should he say?'
The Bodhisattva Jalimkumarabimba-prabhasakumara replied, 'All dharmas (法, phenomena) are also like that, without fixed form. How can you ask when one will attain Anuttara-samyak-sambodhi?'
阿耨多羅三藐三菩提耶？」
曰：「幻所化人離於自相，無異無別無所志願，仁亦如是耶？仁若如是，何能利益無量眾生？」
「大迦葉！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！仁今豈可不令眾生住菩提耶？」
曰：「諸佛菩提有住相耶？」
答言：「無也。」
「大迦葉！以是故，我不令眾生住于菩提，我亦不令住于聲聞辟支佛道。」
大迦葉言：「善男子！仁於今者為趣何所？」
曰：「我所趣者乃趣于如。」
曰：「如無所趣亦無有轉。」
曰：「如無趣亦無轉，一切諸法皆住如相。以是故，我無趣無轉。」
大迦葉言：「若一切法皆住如相無趣無轉，仁復云何教化眾生？」
網明菩薩言：「若人發願是則不能教化眾生，若人於法有轉，是亦不能教化眾生。」
大迦葉言：「善男子！仁可不轉眾生生死世間耶？」
「大迦葉！我尚不得世間，何況於世間中而轉眾生？」
大迦葉言：「善男子！仁可不令眾生得涅槃耶？」
「大迦葉！我尚不見涅槃，何況教化眾生令得涅槃？」
大迦葉言：「
【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三藐三菩提耶？』（Anuttara-samyak-sambodhi，無上正等正覺）
答：『幻所化的人脫離了自身的相狀，沒有差異也沒有區別，也沒有任何願望，您也是這樣嗎？如果您是這樣，又怎麼能利益無量的眾生呢？』
『大迦葉（Mahākāśyapa）！阿耨多羅三藐三菩提，就是一切眾生的本性，一切眾生的本性就是幻性，幻性就是一切法的本性。在這法中，我既看不到有利，也看不到無利。』
大迦葉說：『善男子！您現在難道不應該讓眾生安住于菩提嗎？』
答：『諸佛的菩提有安住的相狀嗎？』
回答說：『沒有。』
『大迦葉！因此，我不讓眾生安住于菩提，我也不讓他們安住于聲聞（Śrāvaka）辟支佛（Pratyekabuddha）道。』
大迦葉說：『善男子！您現在要趨向何處呢？』
答：『我所趨向的是趨向于如（Tathatā）。』
問：『如沒有趨向，也沒有轉變。』
答：『如沒有趨向也沒有轉變，一切諸法都安住于如的相狀。因此，我沒有趨向也沒有轉變。』
大迦葉說：『如果一切法都安住于如的相狀，沒有趨向也沒有轉變，您又如何教化眾生呢？』
網明菩薩（Jālinīprabha）說：『如果人發願，那就不能教化眾生；如果人對於法有所轉變，那也不能教化眾生。』
大迦葉說：『善男子！您難道不轉變眾生死生世間嗎？』
『大迦葉！我尚且沒有得到世間，又怎麼能在世間中轉變眾生呢？』
大迦葉說：『善男子！您難道不讓眾生得到涅槃（Nirvana）嗎？』
『大迦葉！我尚且沒有見到涅槃，又怎麼教化眾生讓他們得到涅槃呢？』
大迦葉說：
【English Translation】 English version 『Anuttara-samyak-sambodhi?』 (Unsurpassed Perfect Enlightenment)
He replied, 『An illusory person created by illusion is detached from his own characteristics, without difference or distinction, and without any desires. Are you also like this? If you are like this, how can you benefit countless sentient beings?』
『Mahākāśyapa! Anuttara-samyak-sambodhi is the nature of all sentient beings. The nature of all sentient beings is illusory nature, and illusory nature is the nature of all dharmas. In this dharma, I see neither benefit nor non-benefit.』
Mahākāśyapa said, 『Good man! Shouldn't you now cause sentient beings to abide in Bodhi?』
He replied, 『Does the Bodhi of all Buddhas have an abiding characteristic?』
He answered, 『No.』
『Mahākāśyapa! Therefore, I do not cause sentient beings to abide in Bodhi, nor do I cause them to abide in the path of Śrāvakas (Hearers) or Pratyekabuddhas (Solitary Buddhas).』
Mahākāśyapa said, 『Good man! Where are you heading now?』
He replied, 『What I am heading towards is heading towards Suchness (Tathatā).』
He asked, 『Suchness has no heading and no transformation.』
He replied, 『Suchness has no heading and no transformation; all dharmas abide in the characteristic of Suchness. Therefore, I have no heading and no transformation.』
Mahākāśyapa said, 『If all dharmas abide in the characteristic of Suchness, without heading or transformation, how do you teach and transform sentient beings?』
Jālinīprabha (Net-Light) Bodhisattva said, 『If a person makes vows, then he cannot teach and transform sentient beings; if a person has transformation in regard to the Dharma, then he also cannot teach and transform sentient beings.』
Mahākāśyapa said, 『Good man! Do you not transform sentient beings from the world of birth and death?』
『Mahākāśyapa! I have not yet attained the world, how much less can I transform sentient beings in the world?』
Mahākāśyapa said, 『Good man! Do you not cause sentient beings to attain Nirvana?』
『Mahākāśyapa! I have not yet seen Nirvana, how much less can I teach and transform sentient beings to attain Nirvana?』
Mahākāśyapa said:
善男子！如其仁者不得世間不得涅槃，何故諸菩薩行菩薩行，為救無量諸眾生故行於菩提？此豈不為滅度眾生耶！」
「大迦葉！若菩薩見於世間分別涅槃，取眾生相行菩提者，此則不應說為菩薩。」
大迦葉言：「善男子！仁者今於何處行耶？」
「大迦葉！我非世間中行，非涅槃中行，亦復不以眾生相行。大迦葉！如汝所問，仁者今於何處行者？如佛所化人行處，吾于彼行。」
大迦葉言：「佛所化人無有行處。」
「大迦葉！當知一切眾生行處亦如是相。」
大迦葉言：「善男子！佛所化人無貪恚癡，若使一切眾生所行如是相者，一切眾生貪慾恚癡為何所趣？」
「大迦葉！我今問汝隨意答我。大迦葉！汝今寧有貪恚癡不？」答言：「無也。」
曰：「是貪恚癡為盡滅不？」答言：「不也。」
曰：「若大迦葉今無貪慾瞋恚愚癡，亦不盡滅者，汝置貪恚癡於何所耶？」
答言：「善男子！凡夫之人從顛倒起妄想分別生貪恚癡，賢聖法中善知顛倒之實性故，是以不起妄想分別，故無貪慾瞋恚愚癡。」
「大迦葉！于汝意云何？若法從顛倒起，是法為實為虛妄耶？」答言：「善男子！是法虛妄非是實也。」
曰：「若法非實可令實耶？
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果修行者既不執著於世間，也不執著于涅槃，那麼為什麼諸位菩薩還要修行菩薩行，爲了救度無量眾生而行於菩提之道呢？這難道不是爲了滅度眾生嗎？』 『大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）！如果菩薩見到世間與涅槃的分別，執著于眾生之相而修行菩提，那麼這個人就不應該被稱為菩薩。』 大迦葉（Mahākāśyapa）說：『善男子！修行者現在在何處修行呢？』 『大迦葉（Mahākāśyapa）！我既不在世間中修行，也不在涅槃中修行，也不以眾生之相修行。大迦葉（Mahākāśyapa）！正如你所問，修行者現在在何處修行？我就在佛陀所化現的人所行之處修行。』 大迦葉（Mahākāśyapa）說：『佛陀所化現的人沒有行處。』 『大迦葉（Mahākāśyapa）！應當知道一切眾生的行處也是如此。』 大迦葉（Mahākāśyapa）說：『善男子！佛陀所化現的人沒有貪婪、嗔恨、愚癡。如果一切眾生的行為都像這樣，那麼一切眾生的貪慾、嗔恨、愚癡又歸向何處呢？』 『大迦葉（Mahākāśyapa）！我現在問你，請隨意回答我。大迦葉（Mahākāśyapa）！你現在有貪婪、嗔恨、愚癡嗎？』回答說：『沒有。』 問：『那麼這些貪婪、嗔恨、愚癡是完全滅盡了嗎？』回答說：『沒有。』 問：『如果大迦葉（Mahākāśyapa）你現在沒有貪慾、嗔恚、愚癡，也沒有完全滅盡它們，那麼你把貪婪、嗔恨、愚癡放在哪裡了呢？』 回答說：『善男子！凡夫之人從顛倒妄想分別中產生貪婪、嗔恨、愚癡。賢聖之法中，因為善於瞭解顛倒的真實本性，所以不會產生妄想分別，因此沒有貪慾、嗔恚、愚癡。』 『大迦葉（Mahākāśyapa）！你認為怎麼樣？如果法是從顛倒中產生的，那麼這個法是真實的還是虛妄的呢？』回答說：『善男子！這個法是虛妄的，不是真實的。』 問：『如果法不是真實的，可以使它變成真實的嗎？』
【English Translation】 English version: 『Good man! If the benevolent one neither attains the world nor attains Nirvana, why do all Bodhisattvas practice the Bodhisattva path, striving for Bodhi in order to save countless sentient beings? Isn't this for the sake of liberating sentient beings?』 『Mahākāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices)! If a Bodhisattva sees the distinction between the world and Nirvana, and clings to the characteristics of sentient beings while practicing Bodhi, then this person should not be called a Bodhisattva.』 Mahākāśyapa (Mahākāśyapa) said: 『Good man! Where does the benevolent one practice now?』 『Mahākāśyapa (Mahākāśyapa)! I do not practice in the world, nor do I practice in Nirvana, nor do I practice with the characteristics of sentient beings. Mahākāśyapa (Mahākāśyapa)! As you asked, where does the benevolent one practice now? I practice where the person manifested by the Buddha practices.』 Mahākāśyapa (Mahākāśyapa) said: 『The person manifested by the Buddha has no place of practice.』 『Mahākāśyapa (Mahākāśyapa)! You should know that the place of practice for all sentient beings is also like this.』 Mahākāśyapa (Mahākāśyapa) said: 『Good man! The person manifested by the Buddha has no greed, hatred, or delusion. If the actions of all sentient beings are like this, then where do the greed, hatred, and delusion of all sentient beings go?』 『Mahākāśyapa (Mahākāśyapa)! I will now ask you, answer me as you please. Mahākāśyapa (Mahākāśyapa)! Do you now have greed, hatred, and delusion?』 He replied: 『No.』 He asked: 『Then are these greed, hatred, and delusion completely extinguished?』 He replied: 『No.』 He asked: 『If you, Mahākāśyapa (Mahākāśyapa), now have no greed, hatred, and delusion, nor have you completely extinguished them, then where have you placed greed, hatred, and delusion?』 He replied: 『Good man! Ordinary people arise from inverted and deluded discriminations, giving rise to greed, hatred, and delusion. In the Dharma of the wise and holy, because they are skilled at understanding the true nature of inversion, they do not give rise to deluded discriminations, therefore they have no greed, hatred, and delusion.』 『Mahākāśyapa (Mahākāśyapa)! What do you think? If a Dharma arises from inversion, is this Dharma real or illusory?』 He replied: 『Good man! This Dharma is illusory, not real.』 He asked: 『If a Dharma is not real, can it be made real?』
」答言：「不也。」
曰：「若法非實，汝大迦葉于中欲得貪恚癡耶？」答言：「不也。」
曰：「若如是者，為於何所是貪恚癡能染眾生者？」答言：「善男子！若如是者，一切諸法從本已來，自性離於貪恚癡相。」
網明菩薩言：「大迦葉！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。
爾時，長老大迦葉白佛言：「世尊！若有得聞網明童子菩薩名者，彼人不復墮三惡道。若有得見網明童子菩薩身者，當知彼人一切魔業不能障難。若有眾生得聞網明童子菩薩所說法者，彼諸眾生不墮聲聞辟支佛地。若蒙網明童子菩薩所教化者，彼諸眾生於大菩提畢竟不退。世尊！愿說網明童子菩薩善根功德莊嚴佛土。」
佛言：「迦葉！是網明童子菩薩，隨其所在諸佛國土遊行之處，皆能利益無量眾生。迦葉！如是網明童子菩薩，所放光明汝見不耶？」答言：「已見。」
佛言：「迦葉！三千大千世界滿中芥子尚可算數，今是網明童子菩薩光明所照令住阿耨多羅三藐三菩提者，彼諸眾生不可數也。迦葉！汝知網明童子菩薩所放光明利益尚爾，何況說法所利益者？汝今諦聽，我當少分說其功德善根莊嚴凈佛國土。
「迦葉！是網明童子菩薩，過七百六十
【現代漢語翻譯】 現代漢語譯本：回答說：『不是的。』 說：『如果法不是真實的，你大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）從中想要得到貪、嗔、癡嗎？』回答說：『不是的。』 說：『如果像這樣，那麼在什麼地方貪、嗔、癡能夠染污眾生呢？』回答說：『善男子！如果像這樣，一切諸法從本來就已經遠離貪、嗔、癡的相狀。』 網明菩薩（Jālinīprabha Bodhisattva）說：『大迦葉（Mahākāśyapa）！因此我說一切法相如佛所化現。』 說這部經的時候，四萬四千菩薩得到柔順法忍（kṣānti，安忍，忍耐）。 這時，長老大迦葉（Mahākāśyapa）對佛說：『世尊！如果有人聽聞網明童子菩薩（Jālinīprabha Bodhisattva）的名字，這個人就不會再墮入三惡道（tri-apāya，地獄、餓鬼、畜生）。如果有人見到網明童子菩薩（Jālinīprabha Bodhisattva）的身相，應當知道這個人的一切魔業都不能夠障礙和為難他。如果有眾生聽聞網明童子菩薩（Jālinīprabha Bodhisattva）所說的法，這些眾生就不會墮入聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺，獨自悟道者）的境界。如果蒙受網明童子菩薩（Jālinīprabha Bodhisattva）的教化，這些眾生對於大菩提（Mahābodhi，偉大的覺悟）畢竟不會退轉。世尊！愿您宣說網明童子菩薩（Jālinīprabha Bodhisattva）的善根功德所莊嚴的佛土。』 佛說：『迦葉（Kāśyapa）！這位網明童子菩薩（Jālinīprabha Bodhisattva），隨著他所在的諸佛國土之處，都能夠利益無量的眾生。迦葉（Kāśyapa）！像這樣，網明童子菩薩（Jālinīprabha Bodhisattva）所放的光明你看見了嗎？』回答說：『已經看見了。』 佛說：『迦葉（Kāśyapa）！即使三千大千世界（trisahasra-mahāsahasra-lokadhātu）裝滿芥子都可以算清楚，現在這位網明童子菩薩（Jālinīprabha Bodhisattva）的光明所照耀，令他們安住于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的眾生，是不可計數的。迦葉（Kāśyapa）！你知道網明童子菩薩（Jālinīprabha Bodhisattva）所放的光明利益尚且如此，更何況說法所利益的呢？你現在仔細聽，我將稍微地說說他功德善根所莊嚴的清凈佛國土。 『迦葉（Kāśyapa）！這位網明童子菩薩（Jālinīprabha Bodhisattva），超過七百六十
【English Translation】 English version: He answered, 'No.' He said, 'If the Dharma is not real, would you, Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), want to obtain greed, hatred, and delusion from it?' He answered, 'No.' He said, 'If that is the case, then where can greed, hatred, and delusion defile sentient beings?' He answered, 'Good man! If that is the case, all dharmas, from their very origin, are by nature free from the characteristics of greed, hatred, and delusion.' Jālinīprabha Bodhisattva (Net Light Bodhisattva) said, 'Mahākāśyapa! Therefore, I say that all dharma characteristics are like the Buddha's transformations.' When this Dharma was spoken, forty-four thousand Bodhisattvas attained the Kṣānti (patience, forbearance) of gentleness and compliance with the Dharma. At that time, the elder Mahākāśyapa said to the Buddha, 'World Honored One! If there are those who hear the name of Jālinīprabha Bodhisattva (Net Light Bodhisattva), they will no longer fall into the three evil realms (tri-apāya, hell, hungry ghost, animal). If there are those who see the body of Jālinīprabha Bodhisattva (Net Light Bodhisattva), know that all demonic deeds will not be able to obstruct or trouble them. If there are sentient beings who hear the Dharma spoken by Jālinīprabha Bodhisattva (Net Light Bodhisattva), those sentient beings will not fall into the realm of Śrāvakas (hearers, those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own). If they are taught and transformed by Jālinīprabha Bodhisattva (Net Light Bodhisattva), those sentient beings will ultimately not regress from Mahābodhi (great enlightenment). World Honored One! May you speak of the Buddha-land adorned with the roots of goodness and merits of Jālinīprabha Bodhisattva (Net Light Bodhisattva).' The Buddha said, 'Kāśyapa! This Jālinīprabha Bodhisattva (Net Light Bodhisattva), wherever he is in the Buddha-lands, is able to benefit immeasurable sentient beings. Kāśyapa! Have you seen the light emitted by this Jālinīprabha Bodhisattva (Net Light Bodhisattva)?' He answered, 'I have seen it.' The Buddha said, 'Kāśyapa! Even if the three thousand great thousand worlds (trisahasra-mahāsahasra-lokadhātu) were filled with mustard seeds, they could still be counted. But the sentient beings who are illuminated by the light of this Jālinīprabha Bodhisattva (Net Light Bodhisattva), causing them to abide in anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment), are uncountable. Kāśyapa! You know that the benefits of the light emitted by Jālinīprabha Bodhisattva (Net Light Bodhisattva) are already like this, how much more so are the benefits of his Dharma teachings? Now listen carefully, I will speak a small portion of the pure Buddha-land adorned with his merits, roots of goodness. 'Kāśyapa! This Jālinīprabha Bodhisattva (Net Light Bodhisattva), after seven hundred and sixty
萬阿僧祇劫當得作佛，號曰普光自在王如來、應、正遍知，世界名曰集妙功德。迦葉！其佛往趣菩提樹時，國中諸魔及魔眷屬諸天人民，皆悉畢定於阿耨多羅三藐三菩提。
「迦葉！其佛國土地平如掌，柔軟細滑如迦陵伽安樂處地，一切諸寶以為莊嚴。世界無有三惡道名，亦無八難，其佛國土無有高下瓦礫蕀刺土石等穢，妙寶蓮華以為莊嚴。彼諸蓮華皆是真寶出美妙香，世界長廣。迦葉！彼佛世界有如是等勝功德集。普光自在王如來，多有無量諸菩薩僧，一切善修無量法門，悉得無量自在神通，皆以光明莊嚴其身，得陀羅尼諸勝三昧無礙辯才，善能說法。彼諸菩薩光明神力無不通達，悉得諸通無畏辯才，善能降伏諸魔怨敵。彼諸菩薩修行念慧生慚愧等，上妙智慧諸勝功德以修其心。
「迦葉！彼佛國土無女人名，其諸菩薩皆悉化生，于寶蓮華中結加趺坐，禪喜樂食，諸所須物，經行之處房舍床榻園林浴池，應念即得。
「迦葉！彼普光自在王如來，不以文字說法，但放光明照諸菩薩，即得無生法忍，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凈妙法音。何等三十二？謂一切法空，以離諸見清凈故；一切法無相，以離一切分別所分別故；一切法無愿，以出三界故；一切法離欲，以
【現代漢語翻譯】 現代漢語譯本 經過無數阿僧祇劫后，他將會成佛，佛號是普光自在王如來（Pukong Zizai Wang Rulai，普遍光明自在的國王如來）、應（Ying，應供）、正遍知（Zheng Bianzhi，正等覺者），他的世界名為集妙功德（Jimiao Gongde，積聚美妙功德）。迦葉（Jiaye，佛陀的弟子）！當這位佛陀前往菩提樹下時，國中的所有魔及其魔眷屬、諸天人民，都完全決定證得阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺）。
迦葉（Jiaye）！那位佛陀的國土平坦如手掌，柔軟細滑如同迦陵伽安樂處（Jialingjia Anlechu，一種理想的安樂之地）的地面，一切珍寶都用來莊嚴國土。那個世界沒有三惡道（San Edào，地獄、餓鬼、畜生）的名字，也沒有八難（Ba Nan，八種難以修行佛法的障礙），佛陀的國土沒有高低不平、瓦礫荊棘、土石等污穢之物，而是用美妙的寶蓮花來莊嚴。那些蓮花都是真正的珍寶，散發出美妙的香氣，世界廣闊無垠。迦葉（Jiaye）！那位佛陀的世界有如此殊勝的功德聚集。普光自在王如來（Pukong Zizai Wang Rulai）擁有眾多無量的菩薩僧眾，他們都精進修習無量的法門，都獲得了無量的自在神通，都用光明來莊嚴自身，獲得了陀羅尼（Tuoluoni，總持，記憶力）和各種殊勝的三昧（Sanmei，禪定），擁有無礙的辯才，善於說法。那些菩薩的光明神力無所不通達，都獲得了各種神通和無畏的辯才，善於降伏各種魔怨敵。那些菩薩修行念慧、生慚愧心等，用上妙的智慧和各種殊勝的功德來修養他們的心。
迦葉（Jiaye）！那位佛陀的國土沒有女人的名字，所有的菩薩都是化生，在寶蓮花中結跏趺坐，以禪定的喜悅為食，所有需要的物品，以及經行的地方、房舍床榻、園林浴池，都能應念而得。
迦葉（Jiaye）！那位普光自在王如來（Pukong Zizai Wang Rulai）不使用文字說法，只是放出光明照耀諸位菩薩，他們就能獲得無生法忍（Wusheng Faren，對不生不滅之法的證悟），又用光明照耀十方，通達無礙，使眾生得以脫離煩惱，而且他的光明常常發出三十二種清凈美妙的法音。是哪三十二種呢？就是一切法空，因為遠離各種見解而清凈；一切法無相，因為遠離一切分別和所分別；一切法無愿，因為脫離三界（Sanjie，欲界、色界、無色界）；一切法離欲，因為...
【English Translation】 English version After countless asamkhya kalpas, he will attain Buddhahood and be named Pukong Zizai Wang Rulai (Universal Light Sovereign King Tathagata), Arhat, Samyak-sambuddha, and his world will be called Jimiao Gongde (Accumulation of Wonderful Merits). Kashyapa! When that Buddha goes to the Bodhi tree, all the demons and their retinues, as well as the gods and people in the country, will be completely determined to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Kashyapa! That Buddha's land is as flat as the palm of a hand, soft and smooth like the ground of the Jialingjia Anlechu (Kalaviṅka Pleasant Abode), adorned with all kinds of treasures. The world has no name for the three evil paths (San Edào, hell, hungry ghosts, animals), nor the eight difficulties (Ba Nan, eight obstacles to practicing the Dharma). That Buddha's land has no unevenness, rubble, thorns, or dirty things like earth and stones, but is adorned with wonderful treasure lotuses. Those lotuses are all true treasures, emitting beautiful fragrances, and the world is vast and wide. Kashyapa! That Buddha's world has such excellent accumulations of merits. Pukong Zizai Wang Rulai (Universal Light Sovereign King Tathagata) has many immeasurable Bodhisattva Sanghas, all of whom diligently cultivate immeasurable Dharma doors, attain immeasurable sovereign powers, adorn their bodies with light, obtain dharanis (Tuoluoni, retention, memory) and various excellent samadhis (Sanmei, meditation), possess unobstructed eloquence, and are skilled in expounding the Dharma. The light and spiritual power of those Bodhisattvas are all-pervasive, and they all obtain various supernormal powers and fearless eloquence, and are skilled in subduing all demonic enemies. Those Bodhisattvas cultivate mindfulness and wisdom, generate shame and remorse, and cultivate their minds with supreme and wonderful wisdom and various excellent merits.
Kashyapa! That Buddha's land has no name for women, and all the Bodhisattvas are born by transformation, sitting in full lotus posture in treasure lotuses, nourished by the joy of meditation. All the things they need, as well as the places for walking, houses, beds, gardens, and bathing pools, are obtained instantly upon thought.
Kashyapa! That Pukong Zizai Wang Rulai (Universal Light Sovereign King Tathagata) does not expound the Dharma with words, but emits light to illuminate the Bodhisattvas, and they will obtain the non-origination forbearance (Wusheng Faren, realization of the Dharma of non-birth and non-death). He also illuminates the ten directions with light, penetrating without obstruction, enabling sentient beings to be free from afflictions, and his light constantly emits thirty-two kinds of pure and wonderful Dharma sounds. What are the thirty-two? They are: all dharmas are empty, because they are pure by being free from all views; all dharmas are without characteristics, because they are free from all discriminations and what is discriminated; all dharmas are without wishes, because they are free from the three realms (Sanjie, the desire realm, the form realm, and the formless realm); all dharmas are free from desire, because...
自性寂滅故；一切法離瞋，以無有礙相故；一切法離癡，以無闇冥故；一切法無所從來，以本不生故；一切法無去，以無所至故；一切法無住，以無所依住故；一切法過三世，以去來現在無所有故；一切法無異，以其性一故；一切法不生，以離於業報故；一切法無業報，以不見因故；一切法非作，以非可作故；一切法無名，以不可得立名故；一切法無起，以不生不滅故；一切法不實，以本不起故；一切法實，以一道門平等故；一切法無眾生，以不見眾生故；一切法無我，以第一義攝故；一切法鈍，以無所知故；一切法舍，以離憎愛故；一切法離煩惱，以無有取故；一切法無煩惱，以自性不染故；一切法一相，以實際平等故；一切法離相，以常寂定故；一切法住實際，以性不壞故；一切法如相住，以本不壞故；一切法入法性，以遍入故；一切法無緣，以諸緣不合故；一切法諸緣生，以滿足平等故；一切法是菩提，以如實見故；一切法是涅槃，以不成就故。迦葉！彼普光自在王如來光明，常出如是三十二種凈妙法音。
「迦葉！若有眾生生彼國者，當知是人能作佛事。迦葉！彼佛世尊壽命無量。迦葉！彼佛國土，無有魔事能與諸菩薩而作留難。」
長老大迦葉白佛言：「世尊！若其有人慾得清凈佛國土者，應
【現代漢語翻譯】 現代漢語譯本 自性寂滅的緣故；一切法遠離嗔恨，因為沒有阻礙的相狀；一切法遠離愚癡，因為沒有黑暗矇昧；一切法沒有從哪裡來，因為本來不生；一切法沒有去處，因為沒有到達的地方；一切法沒有停留，因為沒有可以依靠停留的地方；一切法超越過去、現在、未來三世，因為過去、現在、未來都不可得；一切法沒有差異，因為它們的本性是一樣的；一切法不生，因為遠離了業報；一切法沒有業報，因為看不見原因；一切法不是造作的，因為不是可以造作的；一切法沒有名稱，因為不可能給它安立名稱；一切法沒有生起，因為不生不滅；一切法不是真實的，因為本來沒有生起；一切法是真實的，因為通過唯一的道路達到平等；一切法沒有眾生，因為看不見眾生；一切法沒有我，因為被第一義所攝持；一切法遲鈍，因為沒有什麼可知的；一切法捨棄，因為遠離憎恨和愛戀；一切法遠離煩惱，因為沒有執取；一切法沒有煩惱，因為自性不被污染；一切法只有一個相，因為實際是平等的；一切法遠離相狀，因為常處於寂靜的禪定中；一切法安住于實際，因為本性不會壞滅；一切法如其本相安住，因為本來沒有壞滅；一切法進入法性，因為普遍進入；一切法沒有因緣，因為各種因緣不會聚合；一切法由各種因緣生起，因為滿足了平等；一切法就是菩提（Bodhi，覺悟），因為如實地看見；一切法就是涅槃（Nirvana，寂滅），因為沒有成就。迦葉（Kasyapa，佛陀十大弟子之一）！普光自在王如來（Prabhakararajavikridita-abhijnatathagata）的光明，常常發出這樣三十二種清凈微妙的法音。
『迦葉（Kasyapa，佛陀十大弟子之一）！如果有眾生往生到那個佛國，應當知道這個人能夠做佛事。迦葉（Kasyapa，佛陀十大弟子之一）！那位佛世尊的壽命是無量的。迦葉（Kasyapa，佛陀十大弟子之一）！那個佛國土，沒有魔事能夠給那些菩薩製造障礙。』
長老大迦葉（Mahakasyapa，佛陀十大弟子之一）對佛說：『世尊！如果有人想要得到清凈的佛國土，應該……』
【English Translation】 English version Because of the self-nature being quiescent; all dharmas are free from anger, because there is no obstructing aspect; all dharmas are free from delusion, because there is no darkness; all dharmas have nowhere to come from, because they are originally unborn; all dharmas have nowhere to go, because there is nowhere to arrive; all dharmas have no abiding, because there is nothing to rely on and abide in; all dharmas transcend the three times, because the past, present, and future are all unobtainable; all dharmas have no difference, because their nature is one; all dharmas are unborn, because they are free from karmic retribution; all dharmas have no karmic retribution, because no cause is seen; all dharmas are not made, because they are not something that can be made; all dharmas have no name, because it is impossible to establish a name for them; all dharmas have no arising, because they neither arise nor cease; all dharmas are not real, because they are originally unarisen; all dharmas are real, because they are equal through the one path; all dharmas have no sentient beings, because no sentient beings are seen; all dharmas have no self, because they are encompassed by the ultimate meaning; 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 grasping; all dharmas have no afflictions, because their self-nature is unpolluted; all dharmas have one aspect, because reality is equal; all dharmas are free from aspects, because they are always in tranquil samadhi; all dharmas abide in reality, because their nature is indestructible; all dharmas abide as they are, because they are originally indestructible; all dharmas enter the Dharma-nature, because they enter everywhere; all dharmas have no conditions, because all conditions do not come together; all dharmas arise from conditions, because they fulfill equality; all dharmas are Bodhi (Bodhi, enlightenment), because they are seen as they truly are; all dharmas are Nirvana (Nirvana, liberation), because they are unachieved. Kasyapa (Kasyapa, one of the ten principal disciples of the Buddha)! The light of Prabhakararajavikridita-abhijnatathagata (Prabhakararajavikridita-abhijnatathagata) constantly emits these thirty-two kinds of pure and wonderful Dharma sounds.
'Kasyapa (Kasyapa, one of the ten principal disciples of the Buddha)! If there are sentient beings born in that land, you should know that these people can do Buddha-work. Kasyapa (Kasyapa, one of the ten principal disciples of the Buddha)! The lifespan of that Buddha-World Honored One is immeasurable. Kasyapa (Kasyapa, one of the ten principal disciples of the Buddha)! In that Buddha-land, no demonic events can create obstacles for those Bodhisattvas.'
The Elder Mahakasyapa (Mahakasyapa, one of the ten principal disciples of the Buddha) said to the Buddha: 'World Honored One! If someone wants to obtain a pure Buddha-land, they should...'
取如彼網明菩薩所修善根功德莊嚴清凈佛土。」
佛言：「迦葉！是網明童子菩薩，乃于無量百千萬億那由他諸如來所，發清凈愿修行功德莊嚴具足故，得如是清凈佛土。是故，迦葉！若善男子、若善女人，欲取如是凈佛國土，應學網明童子菩薩所修願行。」
爾時，勝思惟梵天謂網明童子菩薩言：「仁者！已得從佛受記。」
網明童子菩薩言：「梵天！一切眾生皆如來授記。」
曰：「於何事中而得授記？」
曰：「隨業受報而得受記。」
曰：「汝作何業而得受記？」
問言：「梵天！若業非身作，非口作，非意作，是業可得示不？」
梵天答言：「不可示也。」
問言：「梵天！仁以何故而作是說？梵天！頗有菩薩行可作相耶？」
答言：「不也！以菩提非諸行相故。」
問言：「梵天！菩提是起作相耶？」
答言：「非也！以菩提是無為非起作相。」
問言：「梵天！可以起作相得無為菩提不？」
答言：「不也。」
網明菩薩言：「梵天！是故當知依此義意何等處無業無業果、不作不行是菩提，如菩提說亦如是，如說受記亦如是，不可以起作法而得受記。」
梵天問言：「善男子！汝不行六波羅蜜，
【現代漢語翻譯】 現代漢語譯本：『要取得像網明菩薩（Net Light Bodhisattva）所修的善根功德莊嚴的清凈佛土。』
佛說：『迦葉（Kasyapa）！這位網明童子菩薩，在無量百千萬億那由他（nayuta，數量單位，表示極大的數目）諸如來處，發清凈愿，修行功德莊嚴具足，所以得到這樣清凈的佛土。因此，迦葉！如果善男子、善女人，想要取得像這樣的清凈佛國土，應當學習網明童子菩薩所修的願行。』
這時，勝思惟梵天（Brahma Superior Thinking）對網明童子菩薩說：『仁者！您已經得到佛的授記。』
網明童子菩薩說：『梵天！一切眾生都得到如來的授記。』
梵天問：『在什麼事情中而得到授記？』
網明童子菩薩答：『隨業受報而得到授記。』
梵天問：『你作了什麼業而得到授記？』
網明童子菩薩反問：『梵天！如果業不是身作，不是口作，不是意作，這樣的業可以指出來嗎？』
梵天答道：『不可以指出來。』
網明童子菩薩問：『梵天！您因為什麼緣故而這樣說？梵天！難道菩薩的修行有可以被視為有形相的嗎？』
梵天答道：『不是的！因為菩提（Bodhi，覺悟）不是各種行為的表相。』
網明童子菩薩問：『梵天！菩提是生起造作的表相嗎？』
梵天答道：『不是的！因為菩提是無為的，不是生起造作的表相。』
網明童子菩薩問：『梵天！可以用生起造作的表相得到無為的菩提嗎？』
梵天答道：『不能。』
網明菩薩說：『梵天！因此應當知道，依據這個道理，在什麼地方沒有業，沒有業果，不作，不行，這就是菩提。如菩提所說也是這樣，如所說授記也是這樣，不可以用生起造作之法而得到授記。』
梵天問：『善男子！你不修行六波羅蜜（Six Paramitas，六度）嗎？』
【English Translation】 English version: 'To obtain a pure Buddha-land adorned with the roots of goodness, merits, and virtues cultivated by Net Light Bodhisattva (Net Light Bodhisattva).'
The Buddha said: 'Kasyapa (Kasyapa)! This Net Light Youth Bodhisattva, in the presence of immeasurable hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, representing an extremely large number) of Tathagatas, made pure vows, cultivated merits and virtues, and thus obtained such a pure Buddha-land. Therefore, Kasyapa! If good men or good women wish to obtain such a pure Buddha-land, they should learn the vows and practices cultivated by Net Light Youth Bodhisattva.'
At that time, Brahma Superior Thinking (Brahma Superior Thinking) said to Net Light Youth Bodhisattva: 'Virtuous one! You have already received a prediction from the Buddha.'
Net Light Youth Bodhisattva said: 'Brahma! All sentient beings receive predictions from the Tathagata.'
Brahma asked: 'In what matter do they receive predictions?'
Net Light Youth Bodhisattva replied: 'They receive predictions according to the retribution of their karma.'
Brahma asked: 'What karma did you perform to receive a prediction?'
Net Light Youth Bodhisattva asked in return: 'Brahma! If karma is not done by the body, not done by the mouth, not done by the mind, can such karma be pointed out?'
Brahma replied: 'It cannot be pointed out.'
Net Light Youth Bodhisattva asked: 'Brahma! For what reason do you say this? Brahma! Is there any practice of a Bodhisattva that can be regarded as having form?'
Brahma replied: 'No! Because Bodhi (Bodhi, enlightenment) is not the appearance of various actions.'
Net Light Youth Bodhisattva asked: 'Brahma! Is Bodhi the appearance of arising and creating?'
Brahma replied: 'No! Because Bodhi is unconditioned and not the appearance of arising and creating.'
Net Light Youth Bodhisattva asked: 'Brahma! Can unconditioned Bodhi be obtained through the appearance of arising and creating?'
Brahma replied: 'No.'
Net Light Bodhisattva said: 'Brahma! Therefore, it should be known that according to this meaning, in what place there is no karma, no karmic result, no doing, no acting, that is Bodhi. As Bodhi is spoken of, so it is; as the prediction is spoken of, so it is; a prediction cannot be obtained through the Dharma of arising and creating.'
Brahma asked: 'Good man! Do you not practice the Six Paramitas (Six Paramitas)?'
然後得受記耶？」
答言：「梵天！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？」
梵天言：「善男子無處行也。何以故？凡有所行皆是不行，若行即是不行，若不行即是行。」
網明菩薩言：「梵天！以是義故，當知無所行是菩提。如汝所問，汝得受菩提記者，如真如法性得受記，我亦如是受記。梵天！依此法應知無行是菩薩行。梵天！如汝所言汝得受記，如真如及法界受記，如是我受記。」
梵天言：「善男子！無有真如法界受記。」
網明菩薩言：「梵天！如是相記如真如法界。」
爾時，勝思惟梵天白佛言：「世尊！菩薩以何行故，得為諸佛授阿耨多羅三藐三菩提記？」
佛言：「梵天！若菩薩不行生法、不行滅法，不行善法、不行不善法，不行世間法、不行出世間法，不行有漏法、不行無漏法，不行有罪法、不行無罪法，不行有為法、不行無為法，不行修道、不行斷除，不行世間、不行涅槃，不行見法、不行聞法、不行覺法、不行知
【現代漢語翻譯】 現代漢語譯本： 『然後會得到授記嗎？』
回答說：『梵天（Brahmā，色界天之主）！正如你所說，菩薩修行六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法）才能得到授記。梵天！如果菩薩捨棄一切煩惱，這稱為檀波羅蜜（dāna-pāramitā，佈施波羅蜜）；對於一切法不起執著，這稱為尸波羅蜜（śīla-pāramitā，持戒波羅蜜）；對於一切法不造成傷害，這稱為羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）；對於一切法遠離表相，這稱為毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）；對於一切法不住于任何地方，這稱為禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）；對於一切法沒有虛妄的言論，這稱為般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）。梵天！菩薩像這樣修行六波羅蜜，在何處修行呢？』
梵天說：『善男子，無處可修行。為什麼呢？凡是有所修行，都是不修行；如果修行，那就是不修行；如果不修行，那就是修行。』
網明菩薩說：『梵天！因為這個緣故，應當知道無所行就是菩提（bodhi，覺悟）。正如你所問，你得到菩提的授記，就像真如（tathatā，事物的真實本性）法性（dharmatā，法的性質）得到授記一樣，我也是這樣得到授記的。梵天！依據這個法，應當知道無行就是菩薩的修行。梵天！正如你所說你得到授記，就像真如以及法界（dharmadhātu，一切法的界限或本性）得到授記一樣，我就是這樣得到授記的。』
梵天說：『善男子！沒有真如法界得到授記。』
網明菩薩說：『梵天！這樣的相記就像真如法界。』
這時，勝思惟梵天（Śreṣṭha-cintin Brahmā）對佛說：『世尊！菩薩以什麼樣的修行，才能被諸佛授予阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別？』
佛說：『梵天！如果菩薩不行生法、不行滅法，不行善法、不行不善法，不行世間法、不行出世間法，不行有漏法、不行無漏法，不行有罪法、不行無罪法，不行有為法、不行無為法，不行修道、不行斷除，不行世間、不行涅槃（nirvāṇa，寂滅），不行見法、不行聞法、不行覺法、不行知
【English Translation】 English version: 『Then will one receive a prediction?』
He replied, 『Brahmā! As you say, a Bodhisattva (bodhi-sattva, an enlightened being) receives a prediction by practicing the six Pāramitās (ṣaṭ-pāramitā, six perfections). Brahmā! If a Bodhisattva abandons all afflictions, this is called Dāna-pāramitā (dāna-pāramitā, the perfection of giving); if one does not arise any attachment to any dharma (dharma, teachings or phenomena), this is called Śīla-pāramitā (śīla-pāramitā, the perfection of morality); if one does not cause harm to any dharma, this is called Kṣānti-pāramitā (kṣānti-pāramitā, the perfection of patience); if one is apart from the appearance of any dharma, this is called Vīrya-pāramitā (vīrya-pāramitā, the perfection of vigor); if one does not abide anywhere in any dharma, this is called Dhyāna-pāramitā (dhyāna-pāramitā, the perfection of meditation); if one has no false speech about any dharma, this is called Prajñā-pāramitā (prajñā-pāramitā, the perfection of wisdom). Brahmā! Where does a Bodhisattva practice the six Pāramitās like this?』
Brahmā said, 『Good man, there is nowhere to practice. Why? All that is practiced is non-practice; if there is practice, then it is non-practice; if there is non-practice, then it is practice.』
Net-illumined Bodhisattva said, 『Brahmā! Because of this meaning, one should know that non-practice is Bodhi (bodhi, enlightenment). As you asked, you received the prediction of Bodhi, just as the Suchness (tathatā, the true nature of things) and Dharmatā (dharmatā, the nature of dharma) receive a prediction, so do I receive a prediction. Brahmā! According to this dharma, one should know that non-practice is the practice of a Bodhisattva. Brahmā! As you said you received a prediction, just as Suchness and Dharmadhātu (dharmadhātu, the realm or nature of all dharmas) receive a prediction, so do I receive a prediction.』
Brahmā said, 『Good man! There is no Suchness or Dharmadhātu that receives a prediction.』
Net-illumined Bodhisattva said, 『Brahmā! Such a prediction is like Suchness and Dharmadhātu.』
At that time, Śreṣṭha-cintin Brahmā said to the Buddha, 『World Honored One! By what practice does a Bodhisattva receive the prediction of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) from all the Buddhas?』
The Buddha said, 『Brahmā! If a Bodhisattva does not practice the dharma of arising, does not practice the dharma of ceasing, does not practice good dharma, does not practice unwholesome dharma, does not practice worldly dharma, does not practice transcendental dharma, does not practice defiled dharma, does not practice undefiled dharma, does not practice sinful dharma, does not practice sinless dharma, does not practice conditioned dharma, does not practice unconditioned dharma, does not practice cultivation, does not practice cessation, does not practice the world, does not practice Nirvāṇa (nirvāṇa, liberation), does not practice seeing dharma, does not practice hearing dharma, does not practice perceiving dharma, does not practice knowing
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。何以故？梵天！諸有所行皆有所是，無所是是菩提。諸有所行皆是分別，無分別是菩提。諸有所行皆是起作，無起作是菩提。諸有所行皆是戲論，無戲論是菩提。梵天！依此義故，是以當知，若菩薩過諸所行則得受記。」
爾時，勝思惟梵天白佛言：「世尊！世尊言受記，受記者，以何等法名為受記？」
佛言：「梵天！離諸法二相名為受記，不分別生滅名為受記，離身口意業相名為受記。
「梵天！我念過去，爾時有劫名曰善見，我于彼劫供養七十二那由他佛，是諸如來不授我記。又過是劫劫名善化，我于彼劫供養七十二億佛，是諸如來亦不授我記。又過是劫劫名梵嘆，我于彼劫供養八萬八千佛，是諸如來亦不授我記。又過是劫劫名無咎，我于彼劫供養三萬二千佛，是諸如來亦不授我記。又過是劫劫名莊嚴，我于彼劫供養四千八萬佛，皆以一切供養之具而供養之，是諸如來亦不授我記。
「梵天！我于往昔已曾一劫及余殘劫，供養諸佛，盡心恭敬尊重讚歎，凈修梵行，一切佈施，一切持戒及行頭陀
【現代漢語翻譯】 現代漢語譯本： 『法』，就是不行佈施、不行捨棄、不行持戒、不行包容、不行忍辱、不行行善、不行發起（善心）、不行精進、不行禪定、不行三昧（正定）、不行智慧，不行（任何）行為、不行知曉、不行獲得。梵天！如果菩薩這樣修行，諸佛才會授予阿耨多羅三藐三菩提記（無上正等正覺的授記）。為什麼呢？梵天！凡是有所行，都執著于『是』，而無所執著才是菩提。凡是有所行，都是分別，而沒有分別是菩提。凡是有所行，都是造作，而沒有造作是菩提。凡是有所行，都是戲論，而沒有戲論是菩提。梵天！依據這個道理，所以應當知道，如果菩薩超越了所有行為，才能得到授記。』
當時，勝思惟梵天（梵天名）問佛說：『世尊！世尊您說授記，這個授記，是以什麼樣的法才叫做授記呢？』
佛說：『梵天！離開諸法二相才叫做授記，不分別生滅才叫做授記，離開身口意業的相才叫做授記。
『梵天！我回憶過去，那時有個劫叫做善見（劫名），我在那個劫中供養了七十二那由他（數量單位）佛，這些如來都沒有給我授記。又過了這個劫，有個劫叫做善化（劫名），我在那個劫中供養了七十二億佛，這些如來也沒有給我授記。又過了這個劫，有個劫叫做梵嘆（劫名），我在那個劫中供養了八萬八千佛，這些如來也沒有給我授記。又過了這個劫，有個劫叫做無咎（劫名），我在那個劫中供養了三萬二千佛，這些如來也沒有給我授記。又過了這個劫，有個劫叫做莊嚴（劫名），我在那個劫中供養了四千八萬佛，都用一切供養的器具來供養他們，這些如來也沒有給我授記。
『梵天！我在往昔曾經用一個劫以及其餘的殘餘劫數，供養諸佛，盡心恭敬尊重讚歎，清凈地修習梵行，一切佈施，一切持戒以及修行頭陀（苦行）。』
【English Translation】 English version: 'Dharma' means not practicing giving, not practicing renunciation, not practicing precepts, not practicing forbearance, not practicing patience, not practicing good deeds, not practicing initiation (of good intentions), not practicing diligence, not practicing meditation, not practicing samadhi (concentration), not practicing wisdom, not practicing (any) actions, not practicing knowing, not practicing attaining. Brahma! If a Bodhisattva practices in this way, then the Buddhas will bestow the Anuttara-samyak-sambodhi prediction (the prediction of unsurpassed, complete, perfect enlightenment). Why? Brahma! Whatever is practiced is attached to 'is', and non-attachment is Bodhi. Whatever is practiced is discrimination, and non-discrimination is Bodhi. Whatever is practiced is fabrication, and non-fabrication is Bodhi. Whatever is practiced is conceptual proliferation, and non-conceptual proliferation is Bodhi. Brahma! Based on this principle, it should be known that if a Bodhisattva transcends all practices, then they can receive the prediction.'
At that time, Brahma (name of Brahma) called Supreme Thought, asked the Buddha: 'World Honored One! You speak of prediction, what kind of Dharma is called prediction?'
The Buddha said: 'Brahma! Separating from the two aspects of all Dharmas is called prediction, not discriminating between arising and ceasing is called prediction, separating from the aspects of body, speech, and mind karma is called prediction.'
'Brahma! I recall the past, at that time there was a kalpa (aeon) called Good Vision, in that kalpa I made offerings to seventy-two nayutas (unit of measurement) of Buddhas, and those Tathagatas did not give me a prediction. After that kalpa, there was a kalpa called Good Transformation, in that kalpa I made offerings to seventy-two billion Buddhas, and those Tathagatas also did not give me a prediction. After that kalpa, there was a kalpa called Brahma's Praise, in that kalpa I made offerings to eighty-eight thousand Buddhas, and those Tathagatas also did not give me a prediction. After that kalpa, there was a kalpa called Without Fault, in that kalpa I made offerings to thirty-two thousand Buddhas, and those Tathagatas also did not give me a prediction. After that kalpa, there was a kalpa called Adornment, in that kalpa I made offerings to forty-eight thousand Buddhas, and I made offerings to them with all kinds of offering implements, and those Tathagatas also did not give me a prediction.'
'Brahma! In the past, I used one kalpa and the remaining kalpas to make offerings to all the Buddhas, with all my heart, respect, reverence, and praise, purely cultivating Brahma-conduct, giving all kinds of donations, upholding all kinds of precepts, and practicing dhuta (ascetic practices).'
。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，隨所聞慧讀誦思問。是諸如來亦不授我記。何以故？以依止文字問于諸佛，是以諸佛不授我記。何以故？以依止所行故。是以當知，若諸菩薩出過諸行則得受記。
「梵天！我於是后見然燈佛，即得無生法忍。時然燈佛授我記言：『善男子！汝于來世當得作佛，號釋迦牟尼如來、應、正遍知。』我于爾時，出過諸行滿足六波羅蜜。何以故？若菩薩能捨諸相名為檀波羅蜜，能滅諸所受持名為尸波羅蜜，不為境界所傷名為羼提波羅蜜，離諸所行名為毗梨耶波羅蜜，不憶念一切法名為禪波羅蜜，能忍諸法無生性故名為般若波羅蜜。梵天！我于然燈佛所，滿足如是六波羅蜜。
「梵天！我從初發菩提心已來所作佈施，於此舍相佈施，百分不及一，百千分百千萬億分，乃至算數譬喻所不能及。
「梵天！我從初發心已來持戒行頭陀，於此常滅戒，百分不及一，乃至算數譬喻所不能及。
「梵天！我從初發心已來柔和忍辱，於此畢竟忍法，百分不及一，乃至算數譬喻所不能及。
「梵天！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。
「梵天！我從初發心已來禪定獨
【現代漢語翻譯】 現代漢語譯本：遠離嗔恚，以忍辱和慈悲之心，按照所說的去實行，勤奮地修習精進，對於一切所聽聞的都能接受並保持。獨自一人遠離喧囂，進入各種禪定，憑藉所聽聞的智慧，閱讀、背誦、思考和提問。但這些如來（Tathagata）們也不給我授記。為什麼呢？因為我依賴於文字向諸佛請教，所以諸佛不給我授記。為什麼呢？因為我依賴於所實行的行為。因此應當知道，如果各位菩薩超越了各種行為，就能得到授記。 『梵天（Brahma）！我在這之後見到了然燈佛（Dipamkara Buddha），立即獲得了無生法忍（Anutpattika-dharma-kshanti）。當時然燈佛給我授記說：『善男子！你于未來世應當成佛，號為釋迦牟尼如來（Sakyamuni Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）。』我于那時，超越了各種行為，圓滿了六波羅蜜（Six Paramitas）。為什麼呢？如果菩薩能夠捨棄各種相，就稱為檀波羅蜜（Dāna pāramitā，佈施波羅蜜）；能夠滅除各種所受持的，就稱為尸波羅蜜（Śīla pāramitā，持戒波羅蜜）；不被境界所傷害，就稱為羼提波羅蜜（Kshanti pāramitā，忍辱波羅蜜）；遠離各種行為，就稱為毗梨耶波羅蜜（Vīrya pāramitā，精進波羅蜜）；不憶念一切法，就稱為禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜）；能夠忍受諸法無生之性，就稱為般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）。梵天！我在然燈佛那裡，圓滿了如此的六波羅蜜。 『梵天！我從最初發起菩提心（Bodhi-citta）以來所作的佈施，與這捨棄相的佈施相比，百分之一都比不上，百千分之一、百千萬億分之一，乃至用算數譬喻都無法比及。 『梵天！我從最初發心以來持戒修行頭陀行（Dhūta），與這常滅戒相比，百分之一都比不上，乃至用算數譬喻都無法比及。 『梵天！我從最初發心以來柔和忍辱，與這畢竟忍法相比，百分之一都比不上，乃至用算數譬喻都無法比及。 『梵天！我從最初發心以來發勤精進，與這不取不捨的精進相比，百分之一都比不上，乃至用算數譬喻都無法比及。 『梵天！我從最初發心以來禪定獨
【English Translation】 English version: Being apart from anger and hatred, with patience and a compassionate heart, diligently cultivating vigor by acting as instructed, being able to receive and uphold all that is heard. Dwelling alone, far away from disturbances, entering into various samadhis (meditative states), reading, reciting, contemplating, and questioning with the wisdom gained from what is heard. Yet, these Tathagatas (Thus Come Ones) do not give me a prediction of Buddhahood. Why? Because I rely on words to inquire of the Buddhas, therefore the Buddhas do not give me a prediction. Why? Because I rely on actions. Therefore, it should be known that if bodhisattvas transcend all actions, they will receive a prediction. 『Brahma! After this, I saw Dipamkara Buddha (the Buddha of the Burning Lamp), and immediately attained Anutpattika-dharma-kshanti (the patience with the unborn nature of all dharmas). At that time, Dipamkara Buddha gave me a prediction, saying: 『Good man! In the future, you will become a Buddha named Sakyamuni Tathagata (the Thus Come One, Sage of the Shakya clan), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One).』 At that time, I transcended all actions and perfected the Six Paramitas (Six Perfections). Why? If a bodhisattva can relinquish all forms, it is called Dāna pāramitā (Perfection of Giving); if one can extinguish all that is received and held, it is called Śīla pāramitā (Perfection of Morality); not being harmed by any realm, it is called Kshanti pāramitā (Perfection of Patience); being apart from all actions, it is called Vīrya pāramitā (Perfection of Vigor); not recollecting any dharma, it is called Dhyāna pāramitā (Perfection of Meditation); being able to endure the unborn nature of all dharmas, it is called Prajñā pāramitā (Perfection of Wisdom). Brahma! In the presence of Dipamkara Buddha, I perfected these Six Paramitas. 『Brahma! The giving I have done since I first generated Bodhi-citta (the mind of enlightenment), compared to this giving of relinquishing forms, is not even one percent, not even one in a hundred thousand, one in a hundred million trillion, not even comparable by calculation or analogy. 『Brahma! The precepts I have upheld and the dhūta practices (ascetic practices) I have practiced since I first generated the mind, compared to this constant extinguishing of precepts, is not even one percent, not even comparable by calculation or analogy. 『Brahma! The gentleness and patience I have practiced since I first generated the mind, compared to this ultimate patience with the Dharma, is not even one percent, not even comparable by calculation or analogy. 『Brahma! The diligent vigor I have exerted since I first generated the mind, compared to this vigor of neither grasping nor abandoning, is not even one percent, not even comparable by calculation or analogy. 『Brahma! The samadhi (meditative concentration) and solitude I have practiced since I first generated the mind,
處，於此無住禪定，百分不及一，乃至算數譬喻所不能及。
「梵天！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，我于爾時已得滿足六波羅蜜。」
梵天言：「世尊！世尊！云何名為滿足六波羅蜜？」
佛言：「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，梵天！是名滿足六波羅蜜。」
梵天言：「世尊！滿足六波羅蜜已，能滿足何法？」
佛言：「梵天！滿足六波羅蜜已，能滿足薩婆若。」
梵天言：「世尊！云何滿足六波羅蜜已，能滿足薩婆若？」
佛言：「梵天！佈施平等即是薩婆若平等，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，以是平等一切法，名為薩婆若。
「複次，梵天！滿足佈施相、持戒相、忍辱相、精進相、禪定相、智慧相，是名薩婆若。梵天！如是滿足六波羅蜜，能滿足薩婆若。」
梵天言：「世尊！何者是薩婆若滿足？」
佛言：「梵天！若眼不見色，乃至意不知法，梵天！若如是觀察內外六入，是名滿足薩婆若。梵天！如
【現代漢語翻譯】 現代漢語譯本： 『處』，在這種無住的禪定中，其他的禪定連百分之一都比不上，甚至無法用算術和比喻來形容其差距。
『梵天（Brahmā，印度教的創造之神）！』我從最初發菩提心以來，所思所量的智慧，與這種無戲論的智慧相比，連百分之一都比不上，甚至無法用百千分、百千萬億分，乃至算術和比喻來形容其差距。梵天！因此應當知道，我那時就已經圓滿了六波羅蜜（六度，Six Pāramitās）。』
梵天說：『世尊（Bhagavan，佛的尊稱）！世尊！什麼叫做圓滿六波羅蜜？』
佛說：『梵天！如果不執著于佈施，不依賴於持戒，不分別忍辱，不追求精進，不執著于禪定，不二元對立地看待智慧，梵天！這就叫做圓滿六波羅蜜。』
梵天說：『世尊！圓滿六波羅蜜后，能圓滿什麼法？』
佛說：『梵天！圓滿六波羅蜜后，能圓滿薩婆若（Sarvajña，一切智）。』
梵天說：『世尊！怎樣圓滿六波羅蜜后，能圓滿薩婆若？』
佛說：『梵天！佈施的平等就是薩婆若的平等，持戒的平等就是薩婆若的平等，忍辱的平等就是薩婆若的平等，精進的平等就是薩婆若的平等，禪定的平等就是薩婆若的平等，智慧的平等就是薩婆若的平等，以這種平等對待一切法，就叫做薩婆若。
『再者，梵天！圓滿佈施的相、持戒的相、忍辱的相、精進的相、禪定的相、智慧的相，這就叫做薩婆若。梵天！這樣圓滿六波羅蜜，就能圓滿薩婆若。』
梵天說：『世尊！什麼是薩婆若的圓滿？』
佛說：『梵天！如果眼睛不見色，乃至意識不知道法，梵天！如果這樣觀察內外六入（六根，Six Sense Organs），這就叫做圓滿薩婆若。梵天！如
【English Translation】 English version: 'Place,' in this non-abiding Samadhi (禪定, meditative state), other Samadhis are not even one percent comparable, and cannot be described by arithmetic or analogy.
'Brahmā (梵天, the creator god in Hinduism)! Since I first generated the Bodhi mind, the wisdom I have contemplated and measured is not even one percent comparable to this wisdom of non-discrimination, and cannot be described by hundreds of thousands, hundreds of millions of billions, or even arithmetic and analogy. Brahmā! Therefore, you should know that I had already perfected the Six Pāramitās (六波羅蜜, Six Perfections) at that time.'
Brahmā said, 'Bhagavan (世尊, the Blessed One, an epithet of the Buddha)! Bhagavan! What is called the perfection of the Six Pāramitās?'
The Buddha said, 'Brahmā! If one does not cling to generosity, does not rely on morality, does not discriminate patience, does not grasp diligence, does not abide in Samadhi, and does not have a dualistic view of wisdom, Brahmā! This is called the perfection of the Six Pāramitās.'
Brahmā said, 'Bhagavan! Having perfected the Six Pāramitās, what Dharma (法, law/teachings) can be perfected?'
The Buddha said, 'Brahmā! Having perfected the Six Pāramitās, one can perfect Sarvajña (薩婆若, all-knowingness).'
Brahmā said, 'Bhagavan! How can one perfect Sarvajña after perfecting the Six Pāramitās?'
The Buddha said, 'Brahmā! The equality of generosity is the equality of Sarvajña, the equality of morality is the equality of Sarvajña, the equality of patience is the equality of Sarvajña, the equality of diligence is the equality of Sarvajña, the equality of Samadhi is the equality of Sarvajña, the equality of wisdom is the equality of Sarvajña. Treating all Dharmas with this equality is called Sarvajña.
'Furthermore, Brahmā! Perfecting the aspect of generosity, the aspect of morality, the aspect of patience, the aspect of diligence, the aspect of Samadhi, and the aspect of wisdom, this is called Sarvajña. Brahmā! Thus, perfecting the Six Pāramitās can perfect Sarvajña.'
Brahmā said, 'Bhagavan! What is the perfection of Sarvajña?'
The Buddha said, 'Brahmā! If the eye does not see form, and even the mind does not know Dharma, Brahmā! If one observes the inner and outer Six Sense Organs (六入, Six Entrances) in this way, this is called the perfection of Sarvajña. Brahmā! As
是滿足薩婆若，所謂不著眼，乃至不著意，以是義故，名為如來無障無閡薩婆若智。
「梵天！薩婆若於法無所受。何以故？以薩婆若非受法器故。梵天！言非器者此名無物，能受盛故，言無物者則名為空，空同虛空是名薩婆若。以是義故，不能受法。梵天！譬如一切所作皆依虛空，而彼虛空無所依也。如是薩婆若智，皆從薩婆若出，而薩婆若無所依也。」
勝思惟梵天白佛言：「世尊！所說薩婆若，薩婆若者為何謂耶？以何義故名薩婆若？」
佛言：「梵天！一切諸行彼薩婆若智知，所謂聲聞辟支佛，及一切世間，以是義故名薩婆若。諸有所行平等智，知諸心，知諸行，知諸慈悲，知諸學，知諸發起修行故，名薩婆若。
「能離一切諸相，能破一切諸覺故，名薩婆若。如實知說不說，如實知一切眾生心行故，名薩婆若。如實知一切證智故，名薩婆若。如實知無學智聲聞辟支佛智，如實知一切種智，皆是薩婆若中出，以是義故名薩婆若。
「如實知正行皆從薩婆若出故，名薩婆若。如實知一切藥故，名薩婆若。能令一切病滅故，名薩婆若。能離一切縛故，名薩婆若。能除一切煩惱習氣故，名薩婆若。常在一切定故，名薩婆若。一切法中無疑故，名薩婆若。從彼薩婆若，出一切世間出世
【現代漢語翻譯】 現代漢語譯本： 『滿足薩婆若（Sarvajna，一切智），就是說不執著于眼，乃至不執著于意，因為這個緣故，稱為如來無障礙無阻礙的一切智。』
『梵天！薩婆若（Sarvajna，一切智）對於法沒有接受。為什麼呢？因為薩婆若（Sarvajna，一切智）不是接受法的器皿。梵天！說不是器皿，這名稱為沒有東西，能夠接受盛放的緣故，說沒有東西，那麼名稱為空，空如同虛空，這名稱為薩婆若（Sarvajna，一切智）。因為這個緣故，不能接受法。梵天！譬如一切所作都依靠虛空，而那虛空沒有所依靠。像這樣薩婆若智（Sarvajna-jnana，一切智智），都從薩婆若（Sarvajna，一切智）而出，而薩婆若（Sarvajna，一切智）沒有所依靠。』
勝思惟梵天對佛說：『世尊！所說的薩婆若（Sarvajna，一切智），薩婆若（Sarvajna，一切智）是什麼意思呢？因為什麼緣故稱為薩婆若（Sarvajna，一切智）？』
佛說：『梵天！一切諸行，那薩婆若智（Sarvajna-jnana，一切智智）都知道，所謂聲聞、辟支佛，以及一切世間，因為這個緣故稱為薩婆若（Sarvajna，一切智）。對於所有行為的平等智，知道諸心，知道諸行，知道諸慈悲，知道諸學，知道諸發起修行，所以稱為薩婆若（Sarvajna，一切智）。』
『能夠脫離一切諸相，能夠破除一切諸覺，所以稱為薩婆若（Sarvajna，一切智）。如實地知道說與不說，如實地知道一切眾生的心行，所以稱為薩婆若（Sarvajna，一切智）。如實地知道一切證智，所以稱為薩婆若（Sarvajna，一切智）。如實地知道無學智、聲聞辟支佛智，如實地知道一切種智，都是從薩婆若（Sarvajna，一切智）中產生，因為這個緣故稱為薩婆若（Sarvajna，一切智）。』
『如實地知道正行都是從薩婆若（Sarvajna，一切智）產生，所以稱為薩婆若（Sarvajna，一切智）。如實地知道一切藥，所以稱為薩婆若（Sarvajna，一切智）。能夠使一切病滅除，所以稱為薩婆若（Sarvajna，一切智）。能夠脫離一切束縛，所以稱為薩婆若（Sarvajna，一切智）。能夠去除一切煩惱習氣，所以稱為薩婆若（Sarvajna，一切智）。常常處於一切禪定之中，所以稱為薩婆若（Sarvajna，一切智）。對於一切法中沒有疑惑，所以稱為薩婆若（Sarvajna，一切智）。從那薩婆若（Sarvajna，一切智），產生一切世間出世間』
【English Translation】 English version: 'Fulfilling Sarvajna (all-knowing), which means not being attached to the eye, and even not being attached to the mind. For this reason, it is called the Tathagata's unobstructed and unimpeded Sarvajna-jnana (all-knowing wisdom).'
'Brahma! Sarvajna (all-knowing) does not receive anything from the Dharma. Why? Because Sarvajna (all-knowing) is not a vessel for receiving the Dharma. Brahma! To say 'not a vessel' means that there is nothing that can receive and hold. To say 'nothing' means emptiness. Emptiness is like space, and this is called Sarvajna (all-knowing). For this reason, it cannot receive the Dharma. Brahma! For example, everything that is made relies on space, but space does not rely on anything. Likewise, Sarvajna-jnana (all-knowing wisdom) comes from Sarvajna (all-knowing), but Sarvajna (all-knowing) does not rely on anything.'
Brahma, the Victorious Thinker, said to the Buddha: 'World Honored One! What is meant by Sarvajna (all-knowing), the Sarvajna (all-knowing) that is spoken of? For what reason is it called Sarvajna (all-knowing)?'
The Buddha said: 'Brahma! Sarvajna-jnana (all-knowing wisdom) knows all actions, including those of Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and all beings in the world. For this reason, it is called Sarvajna (all-knowing). The equal wisdom regarding all actions, knowing all minds, knowing all actions, knowing all compassion, knowing all learning, knowing all initiations of practice, is why it is called Sarvajna (all-knowing).'
'Being able to detach from all phenomena, being able to break through all perceptions, is why it is called Sarvajna (all-knowing). Truly knowing what is spoken and unspoken, truly knowing the mind and actions of all beings, is why it is called Sarvajna (all-knowing). Truly knowing all realized wisdom, is why it is called Sarvajna (all-knowing). Truly knowing the wisdom of those beyond learning, the wisdom of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), truly knowing all kinds of wisdom, all originate from Sarvajna (all-knowing). For this reason, it is called Sarvajna (all-knowing).'
'Truly knowing that right conduct comes from Sarvajna (all-knowing), is why it is called Sarvajna (all-knowing). Truly knowing all medicines, is why it is called Sarvajna (all-knowing). Being able to eliminate all diseases, is why it is called Sarvajna (all-knowing). Being able to detach from all bonds, is why it is called Sarvajna (all-knowing). Being able to remove all afflictions and habitual tendencies, is why it is called Sarvajna (all-knowing). Always being in all samadhi (meditative absorption), is why it is called Sarvajna (all-knowing). Having no doubt in all dharmas, is why it is called Sarvajna (all-knowing). From that Sarvajna (all-knowing), all worldly and transcendental things arise.'
間智慧故，名薩婆若。知一切智慧方便相故，名薩婆若。梵天！一切諸法方便從此法出故，名薩婆若。」
爾時，勝思惟梵天白佛言：「希有世尊！諸佛如來智慧甚深心無所緣，而知一切眾生心心所行。世尊！彼薩婆若有如是等無量功德，其誰智慧善男子、善女人聞薩婆若不發阿耨多羅三藐三菩提心？」
勝思惟梵天所問經卷第三 大正藏第 15 冊 No. 0587 勝思惟梵天所問經
勝思惟梵天所問經卷第四
元魏天竺三藏菩提流支譯
爾時，網明童子菩薩白佛言：「世尊！若有菩薩，悕望功德利而發菩提心者，不得名為發大乘也。何以故？一切諸法無功德利，以無對治處故。世尊！菩薩摩訶薩不應為功德利故發菩提心，但為大悲故，為滅眾生諸苦惱故，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！菩薩不應于諸眾生求其恩報，亦不應觀作與不作，又于苦樂心不傾動。
「世尊！何謂菩薩摩訶薩諸善根清凈？」
佛言：「善男子！菩薩善根若生轉輪聖王位處，不得名為善根清凈；若生帝釋王中，若生梵天王中，亦不得名善根清凈。在所生處乃至畜生自不失善根，亦令眾生生
【現代漢語翻譯】 現代漢語譯本：因為通達一切智慧，所以叫做薩婆若（Sarvajna，一切智）。因為知曉一切智慧的方便之相，所以叫做薩婆若。梵天！一切諸法的方便都從此法產生，所以叫做薩婆若。
這時，勝思惟梵天（Paramarthacinta-brahman，殊勝意義的梵天）對佛說：『希有啊，世尊！諸佛如來的智慧極其深奧，內心沒有執著，卻能知曉一切眾生的心和心所的活動。世尊！這薩婆若有如此等等無量的功德，哪有智慧的善男子、善女人聽聞薩婆若而不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？』
勝思惟梵天所問經卷第三
勝思惟梵天所問經卷第四
元魏天竺三藏菩提流支譯
這時，網明童子菩薩（Jaliniprabha-kumara-bodhisattva，網光童子菩薩）對佛說：『世尊！如果有菩薩，希望獲得功德利益而發菩提心，就不能稱為發起大乘之心。為什麼呢？因為一切諸法沒有功德利益，因為沒有對治之處的緣故。世尊！菩薩摩訶薩不應該爲了功德利益而發菩提心，只是爲了大悲心，爲了滅除眾生的一切痛苦煩惱，爲了生起各種善法，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，爲了不執著憎恨和喜愛，爲了不沉溺於世俗的法則，爲了厭惡有為法，爲了安住于涅槃，才發菩提心。世尊！菩薩不應該向眾生尋求恩報，也不應該計較做了還是沒做，而且對於苦和樂，內心不應動搖。
『世尊！什麼叫做菩薩摩訶薩的各種善根清凈呢？』
佛說：『善男子！菩薩的善根如果生在轉輪聖王的位置，不能稱為善根清凈；如果生在帝釋王中，如果生在梵天王中，也不能稱為善根清凈。無論生在何處，乃至畜生道，自己不失去善根，也令眾生生起善根。
【English Translation】 English version: 'Because of penetrating all wisdom, it is called Sarvajna (all-knowing). Because of knowing the expedient aspects of all wisdom, it is called Sarvajna. Brahma! All expedient means of all dharmas arise from this dharma, therefore it is called Sarvajna.'
At that time, Paramarthacinta-brahman (Brahma of Supreme Thought) said to the Buddha: 'Rare is it, World Honored One! The wisdom of the Tathagatas is extremely profound, the mind has no attachments, yet it knows the activities of all beings' minds and mental states. World Honored One! This Sarvajna has such immeasurable merits, who is the wise good man or good woman who, upon hearing of Sarvajna, would not generate the mind of anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?'
The Sutra Spoken to Paramarthacinta-brahman, Volume Three
The Sutra Spoken to Paramarthacinta-brahman, Volume Four
Translated by Tripitaka Bodhiruci of Yuan Wei, from India
At that time, Jaliniprabha-kumara-bodhisattva (Net Light Youth Bodhisattva) said to the Buddha: 'World Honored One! If there is a Bodhisattva who generates the Bodhi mind hoping for merits and benefits, they cannot be called to have generated the Mahayana mind. Why? Because all dharmas have no merits or benefits, because there is no place for counteracting them. World Honored One! A Bodhisattva-Mahasattva should not generate the Bodhi mind for the sake of merits and benefits, but only for the sake of great compassion, for the sake of extinguishing all the sufferings and afflictions of beings, for the sake of generating all good dharmas, for the sake of liberating all wrong views, for the sake of eliminating all diseases, for the sake of abandoning attachment to self, for the sake of not clinging to hatred and love, for the sake of not being submerged in worldly laws, for the sake of being disgusted with conditioned existence, for the sake of abiding in Nirvana, that they generate the Bodhi mind. World Honored One! A Bodhisattva should not seek repayment from beings, nor should they be concerned with whether they have done something or not, and their mind should not be moved by suffering and joy.'
'World Honored One! What is meant by the purification of all good roots of a Bodhisattva-Mahasattva?'
The Buddha said: 'Good man! If a Bodhisattva's good roots cause them to be born in the position of a Chakravartin King, it cannot be called purification of good roots; if they are born among the Deva Kings, if they are born among the Brahma Kings, it also cannot be called purification of good roots. Wherever they are born, even in the animal realm, they do not lose their good roots, and they also cause beings to generate good roots.'
諸善根，是名菩薩善根清凈。
「複次，網明！云何菩薩善根清凈？善男子佈施善根清凈，以舍一切資生故。持戒善根清凈，以除熱惱得清涼故。忍辱善根清凈，以心不分別故。精進善根清凈，以離懈怠故。禪定善根清凈，以不念余乘故。智慧善根清凈，以離諸見故。慈善根清凈，以平等見故。悲善根清凈，以直心清凈故。喜善根清凈，以樂諸法不生愛故。舍善根清凈，以離諸過故。不捨菩提心善根清凈，以不貪聲聞辟支佛地故。」
爾時，文殊師利法王子在於大會，默然而住無所論說。
爾時，勝思惟梵天白佛言：「世尊！世尊！此文殊師利法王子在大會坐，云何於此所說法中，默然而住無所論說？」
爾時，世尊告文殊師利法王子言：「文殊師利！汝今於此所說法中，可少說之。」
文殊師利白佛言：「世尊！佛所證法為何等相？」
佛言：「文殊師利！佛所證法無有相貌。」
文殊師利言：「世尊！彼法可說可演可論不？」
佛言：「文殊師利！彼法不可說不可演不可論也。」
文殊師利言：「世尊！若彼法不可說不可演不可論者，則不可示。」
爾時，勝思惟梵天謂文殊師利法王子言：「文殊師利！汝不為眾生演說法耶？」
文殊師利
【現代漢語翻譯】 現代漢語譯本 所有這些善的根源，就叫做菩薩的善根清凈。
『再者，網明（Net Light，菩薩名）！什麼是菩薩的善根清凈呢？善男子佈施的善根清凈，因為他捨棄一切生活所需的物品。持戒的善根清凈，因為他去除熱惱而得到清涼。忍辱的善根清凈，因為他的心不作分別。精進的善根清凈，因為他遠離懈怠。禪定的善根清凈，因為他不念其他乘法。智慧的善根清凈，因為他遠離各種見解。慈心的善根清凈，因為他有平等的見解。悲心的善根清凈，因為他有正直清凈的心。喜心的善根清凈，因為他樂於諸法而不生愛著。舍心的善根清凈，因為他遠離各種過失。不捨棄菩提心的善根清凈，因為他不貪求聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，無師自悟的修行者）的境界。』
當時，文殊師利（Mañjuśrī，智慧的象徵）法王子在大法會上，默默地住著，沒有說什麼。
當時，勝思惟梵天（Śreṣṭhacintin Brahmā，一位梵天）對佛說：『世尊！世尊！這位文殊師利法王子在大法會上就座，為什麼對於這裡所說的法，默默地住著，沒有說什麼呢？』
當時，世尊告訴文殊師利法王子說：『文殊師利！你現在對於這裡所說的法，可以稍微說一些。』
文殊師利對佛說：『世尊！佛所證悟的法是什麼樣的相狀呢？』
佛說：『文殊師利！佛所證悟的法沒有相貌。』
文殊師利說：『世尊！那個法可以述說、可以演說、可以討論嗎？』
佛說：『文殊師利！那個法不可以述說、不可以演說、不可以討論。』
文殊師利說：『世尊！如果那個法不可以述說、不可以演說、不可以討論，那麼就不可示現。』
當時，勝思惟梵天對文殊師利法王子說：『文殊師利！你不為眾生演說法嗎？』
文殊師利
【English Translation】 English version All these roots of goodness are called the purification of a Bodhisattva's roots of goodness.
'Furthermore, Net Light (Wang Ming)! What is the purification of a Bodhisattva's roots of goodness? A virtuous man's root of goodness in giving is pure because he relinquishes all necessities of life. The root of goodness in upholding precepts is pure because he removes heat and obtains coolness. The root of goodness in patience is pure because his mind does not discriminate. The root of goodness in diligence is pure because he is free from laziness. The root of goodness in meditation is pure because he does not think of other vehicles. The root of goodness in wisdom is pure because he is free from all views. The root of goodness in loving-kindness is pure because he has equal vision. The root of goodness in compassion is pure because he has a straightforward and pure heart. The root of goodness in joy is pure because he delights in all dharmas and does not generate attachment. The root of goodness in equanimity is pure because he is free from all faults. The root of goodness in not abandoning the Bodhi-mind is pure because he does not crave the states of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas).'
At that time, Mañjuśrī (Manjushri, symbol of wisdom), the Dharma Prince, was in the great assembly, dwelling in silence without saying anything.
At that time, Śreṣṭhacintin Brahmā (Shangsiyi Fantian, a Brahma) said to the Buddha: 'World Honored One! World Honored One! This Mañjuśrī Dharma Prince is seated in the great assembly, why is he dwelling in silence without saying anything about the Dharma that is being spoken here?'
At that time, the World Honored One said to Mañjuśrī, the Dharma Prince: 'Mañjuśrī! Now, regarding the Dharma that is being spoken here, you may say a little.'
Mañjuśrī said to the Buddha: 'World Honored One! What is the nature of the Dharma that the Buddha has realized?'
The Buddha said: 'Mañjuśrī! The Dharma that the Buddha has realized has no characteristics.'
Mañjuśrī said: 'World Honored One! Can that Dharma be spoken, expounded, or discussed?'
The Buddha said: 'Mañjuśrī! That Dharma cannot be spoken, cannot be expounded, and cannot be discussed.'
Mañjuśrī said: 'World Honored One! If that Dharma cannot be spoken, cannot be expounded, and cannot be discussed, then it cannot be shown.'
At that time, Śreṣṭhacintin Brahmā said to Mañjuśrī, the Dharma Prince: 'Mañjuśrī! Do you not expound the Dharma for sentient beings?'
Mañjuśrī
問言：「梵天！於法性中頗有二相耶？」答言：「無也。」
文殊師利問言：「梵天！一切諸法不入法性中耶？」答言：「如是。」
文殊師利言：「若彼法性是不二相，一切諸法入法性中，云何當爲眾生說法？」
梵天問言：「頗有說法亦無二耶？」
答言：「梵天！若決定得說者聽者，可有說法而無有二。」
梵天問言：「如來豈可不說法耶？」
答言：「梵天！佛雖說法，不以二相。何以故？如來說法無二說故，雖有所說而無二也。」
梵天問言：「若一切法無二，云何諸凡夫無二作二？」
答言：「梵天！凡夫之人貪著我故分別為二，若不二者終不為二，雖複種種分別為二，然其實際無有二相。」
梵天問言：「云何而識無二法耶？」
答言：「梵天！若無二可識則非無二。何以故？梵天！無二相者不可識也。梵天！而如來不說二法，彼法如說無如是也。何以故？以彼法無名字章句故。」
梵天問言：「如來說法取何法耶？」答言：「梵天！如來說法無所取也。」
梵天問言：「佛所說法可不取涅槃耶？」問言：「梵天！于涅槃中涅槃有取捨耶？」答言：「涅槃不去不來。」
文殊師利言：「如是，梵天！佛所說法不去不
【現代漢語翻譯】 現代漢語譯本 問：『梵天（Brahmā，色界天之主）！在法性（Dharmatā，諸法實相）中，難道有二相（duality）嗎？』答：『沒有。』 文殊師利（Mañjuśrī，智慧的象徵）問：『梵天！一切諸法不都歸入法性中嗎？』答：『是的。』 文殊師利說：『如果法性是不二之相，一切諸法都歸入法性中，那麼應當如何為眾生說法呢？』 梵天問：『難道說法也可以沒有二相嗎？』 答：『梵天！如果確定有能說的人和能聽的人，或許可以有說法而沒有二相。』 梵天問：『如來（Tathāgata，佛的稱號）難道不說法嗎？』 答：『梵天！佛雖然說法，但不以二相。為什麼呢？如來說法沒有二種說法，雖然有所說，但實際上沒有二相。』 梵天問：『如果一切法沒有二相，為什麼凡夫（ordinary people）會無端地將事物區分為二呢？』 答：『梵天！凡夫因為貪著于「我」（self），所以分別事物為二。如果不執著于「我」，就不會將事物區分為二。即使他們以各種方式將事物區分為二，但實際上，事物的本質並沒有二相。』 梵天問：『要如何才能認識到無二之法呢？』 答：『梵天！如果沒有可以認識的「二」，那就不是「無二」了。為什麼呢？梵天！無二之相是不可認識的。梵天！如來不說二法，那種法就像所說的那樣，並非如此。為什麼呢？因為那種法沒有名字和章句。』 梵天問：『如來說法取什麼法呢？』答：『梵天！如來說法什麼也不取。』 梵天問：『佛所說的法可以不取涅槃（Nirvana，解脫）嗎？』問：『梵天！在涅槃中，涅槃有取捨嗎？』答：『涅槃不來不去。』 文殊師利說：『是的，梵天！佛所說法不來不去。
【English Translation】 English version Asked: 'Brahmā (Lord of the Brahmā realm)! In Dharmatā (the true nature of phenomena), is there any duality?' Answered: 'No.' Mañjuśrī (Bodhisattva of Wisdom) asked: 'Brahmā! Do not all dharmas (phenomena) enter into Dharmatā?' Answered: 'Yes.' Mañjuśrī said: 'If that Dharmatā is non-dual, and all dharmas enter into Dharmatā, then how should one preach the Dharma to sentient beings?' Brahmā asked: 'Could it be that preaching the Dharma is also without duality?' Answered: 'Brahmā! If it is certain that there is a speaker and a listener, then there could be preaching without duality.' Brahmā asked: 'Does the Tathāgata (Buddha) not preach the Dharma?' Answered: 'Brahmā! Although the Buddha preaches the Dharma, he does not do so with duality. Why? Because the Tathāgata's preaching has no dualistic views. Although there is something said, in reality, there is no duality.' Brahmā asked: 'If all dharmas are without duality, why do ordinary people (pṛthagjana) create duality where there is none?' Answered: 'Brahmā! Ordinary people cling to the 'self' (ātman), and therefore differentiate into duality. If they did not cling to the 'self', they would not differentiate into duality. Even though they differentiate into duality in various ways, in reality, the essence of things has no duality.' Brahmā asked: 'How can one recognize the non-dual Dharma?' Answered: 'Brahmā! If there is no 'duality' to recognize, then it is not 'non-duality.' Why? Brahmā! The aspect of non-duality is unrecognizable. Brahmā! The Tathāgata does not speak of dual dharmas; that Dharma is as it is said, but not exactly so. Why? Because that Dharma has no names or phrases.' Brahmā asked: 'What Dharma does the Tathāgata take when preaching the Dharma?' Answered: 'Brahmā! The Tathāgata takes nothing when preaching the Dharma.' Brahmā asked: 'Can the Dharma preached by the Buddha not take Nirvāṇa (liberation)?' Asked: 'Brahmā! In Nirvāṇa, is there acceptance or rejection of Nirvāṇa?' Answered: 'Nirvāṇa neither comes nor goes.' Mañjuśrī said: 'That is so, Brahmā! The Dharma preached by the Buddha neither comes nor goes.'
來。」
梵天問言：「是法雲何聽？」答言：「如所說。」
梵天問言：「云何如所說？」答言：「梵天！如不識不聞，如不識不聞如是說。」
梵天問言：「誰能聽如來如是法？」答言：「梵天！不著不漏諸境界者。」
梵天問言：「誰能知是法？」答言：「梵天！以何等人不諍訟無識不隨喜者。」
梵天問言：「云何比丘名多諍訟？」
答言：「梵天！若比丘是好是惡，是相應是不相應，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，是法可呵是法不可呵，是法有漏是法無漏，是法世間是法出世間，是法有為是法無為，是持戒是破戒，是可作是不可作，是可得是不可得。梵天！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。」
梵天問言：「云何比丘隨佛語隨佛教？」
答言：「梵天！若比丘稱讚毀辱其心不動，是名隨佛教。不隨文字語言，是名隨佛語。又若比丘滅一切法相，是名隨佛教。不違于義，是名隨佛語。又若比丘守護於法，是名隨佛教。不違佛語，是名隨佛語。」
梵天問言：「云何比丘能守護法？」
【現代漢語翻譯】 現代漢語譯本： 梵天問道：『這法應當如何聽聞？』佛回答說：『如所說。』 梵天問道：『如何是如所說？』佛回答說：『梵天！如不認識不聽聞，如不認識不聽聞，就是這樣說。』 梵天問道：『誰能聽聞如來所說的這樣的法？』佛回答說：『梵天！不執著、不為諸境界所漏失的人。』 梵天問道：『誰能瞭解這法？』佛回答說：『梵天！以那些不爭訟、沒有分別心、不隨喜的人。』 梵天問道：『什麼樣的比丘稱為多諍訟？』 佛回答說：『梵天！如果比丘執著於好與壞，相應與不相應，這就叫做諍訟。是理與非理，這就叫做諍訟。是垢與是凈，這就叫做諍訟。是善與不善，這就叫做諍訟。這法可呵與這法不可呵，這法有漏與這法無漏，這法世間與這法出世間，這法有為與這法無為，是持戒與是破戒，是可作與是不可作，是可得與是不可得。梵天！這些都叫做諍訟。』 『梵天！如果對於法有高下之心，貪著取受，都是諍訟，佛所說的法沒有諍訟。梵天！喜歡戲論的人沒有不諍訟的，喜歡諍訟的人沒有沙門（Śrāmaṇa）法的，喜歡沙門法的人沒有妄想。』 梵天問道：『什麼樣的比丘能隨順佛語、隨順佛教？』 佛回答說：『梵天！如果比丘稱讚或毀辱，他的心都不動搖，這叫做隨順佛教。不執著于文字語言，這叫做隨順佛語。又如果比丘滅除一切法相，這叫做隨順佛教。不違背義理，這叫做隨順佛語。又如果比丘守護於法，這叫做隨順佛教。不違背佛語，這叫做隨順佛語。』 梵天問道：『什麼樣的比丘能夠守護法？』
【English Translation】 English version: Brahmā asked: 'How should this Dharma be listened to?' The Buddha answered: 'As it is spoken.' Brahmā asked: 'How is it as it is spoken?' The Buddha answered: 'Brahmā! As not recognizing, not hearing; as not recognizing, not hearing, thus it is spoken.' Brahmā asked: 'Who can listen to the Tathāgata's (如來) [Tathāgata means 'the thus-gone one' or 'the thus-come one', an epithet of the Buddha] Dharma in this way?' The Buddha answered: 'Brahmā! Those who are unattached and not leaking through the realms.' Brahmā asked: 'Who can know this Dharma?' The Buddha answered: 'Brahmā! Those who do not quarrel, are without discrimination, and do not rejoice.' Brahmā asked: 'What kind of Bhikṣu (比丘) [Buddhist monk] is called contentious?' The Buddha answered: 'Brahmā! If a Bhikṣu is attached to good and bad, corresponding and not corresponding, this is called contention. Right and wrong, this is called contention. Impure and pure, this is called contention. Good and not good, this is called contention. This Dharma is blameworthy and this Dharma is not blameworthy, this Dharma is with outflows and this Dharma is without outflows, this Dharma is worldly and this Dharma is supramundane, this Dharma is conditioned and this Dharma is unconditioned, keeping precepts and breaking precepts, what can be done and what cannot be done, what can be attained and what cannot be attained. Brahmā! These are all called contention.' 'Brahmā! If there is a sense of superiority or inferiority towards the Dharma, grasping and attachment, all are contention; the Dharma spoken by the Buddha has no contention. Brahmā! Those who delight in frivolous talk cannot avoid contention; those who delight in contention have no Śrāmaṇa (沙門) [Wandering Ascetic] Dharma; those who delight in Śrāmaṇa Dharma have no delusion.' Brahmā asked: 'What kind of Bhikṣu follows the Buddha's words and the Buddha's teachings?' The Buddha answered: 'Brahmā! If a Bhikṣu's mind is unmoved by praise or insult, this is called following the Buddha's teachings. Not clinging to words and language, this is called following the Buddha's words. Furthermore, if a Bhikṣu extinguishes all Dharma characteristics, this is called following the Buddha's teachings. Not contradicting the meaning, this is called following the Buddha's words. Furthermore, if a Bhikṣu 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.' Brahmā asked: 'What kind of Bhikṣu can guard the Dharma?'
答言：「梵天！若比丘不違平等、不壞法性，是則名為能守護法。」
梵天問言：「云何比丘親近於佛？」
答言：「梵天！若比丘于諸法中，不見有法若近若遠，是則名為親近於佛。」
梵天問言：「云何比丘給侍于佛？」
答言：「梵天！若比丘身口意無所作，是名比丘給侍于佛。」
梵天問言：「誰能供養佛？」
答言：「梵天！不起罪業，不起福業，不起無動業者。」
梵天問言：「誰能見佛？」
答言：「梵天！若不著肉眼，不著天眼，不著慧眼，不著法眼，不著佛眼者。」
梵天問言：「誰能見法？」
答言：「梵天！不逆諸因緣法者。」
梵天問言：「誰能順見諸因緣？」
答言：「梵天！不起平等，不見平等，不生不滅者。」
梵天問言：「誰得真智？」
答言：「梵天！不生不滅諸漏法者。」
梵天問言：「誰能隨學如來戒？」
答言：「梵天！不起不受不取不捨者。」
梵天問言：「誰名正行？」
答言：「梵天！不隨三界者。」
梵天問言：「誰為善人？」
答言：「梵天！不受後身者。」
梵天問言：「誰為樂人？」
答言：「梵天！
【現代漢語翻譯】 現代漢語譯本 回答說：『梵天（Brahmā，印度教的創造之神）！如果比丘不違背平等，不破壞法的本性，這樣就叫做能夠守護法。』 梵天（Brahmā）問道：『什麼樣的比丘才算是親近佛陀？』 回答說：『梵天（Brahmā）！如果比丘在一切法中，不見有法是近或遠，這樣就叫做親近佛陀。』 梵天（Brahmā）問道：『什麼樣的比丘才算是侍奉佛陀？』 回答說：『梵天（Brahmā）！如果比丘身、口、意都沒有任何作為，這就叫做比丘侍奉佛陀。』 梵天（Brahmā）問道：『誰能夠供養佛陀？』 回答說：『梵天（Brahmā）！不起罪業，不起福業，不起無動業的人。』 梵天（Brahmā）問道：『誰能夠見到佛陀？』 回答說：『梵天（Brahmā）！不執著于肉眼，不執著于天眼，不執著于慧眼，不執著於法眼，不執著于佛眼的人。』 梵天（Brahmā）問道：『誰能夠見到法？』 回答說：『梵天（Brahmā）！不違背諸因緣法的人。』 梵天（Brahmā）問道：『誰能夠順著見到諸因緣？』 回答說：『梵天（Brahmā）！不起平等心，不見有平等，不生不滅的人。』 梵天（Brahmā）問道：『誰能得到真智？』 回答說：『梵天（Brahmā）！不生不滅諸漏法的人。』 梵天（Brahmā）問道：『誰能夠隨學如來的戒律？』 回答說：『梵天（Brahmā）！不起、不受、不取、不捨的人。』 梵天（Brahmā）問道：『誰叫做正行？』 回答說：『梵天（Brahmā）！不隨順三界的人。』 梵天（Brahmā）問道：『誰是善人？』 回答說：『梵天（Brahmā）！不受後身的人。』 梵天（Brahmā）問道：『誰是快樂的人？』 回答說：『梵天（Brahmā）！』
【English Translation】 English version The answer: 'Brahmā (the creator god in Hinduism)! If a Bhikkhu (Buddhist monk) does not violate equality and does not destroy the nature of Dharma (teachings of Buddha), then he is said to be able to protect the Dharma.' Brahmā asked: 'What kind of Bhikkhu is considered close to the Buddha?' The answer: 'Brahmā! If a Bhikkhu, in all Dharmas, does not see any Dharma as near or far, then he is said to be close to the Buddha.' Brahmā asked: 'What kind of Bhikkhu is considered to serve the Buddha?' The answer: 'Brahmā! If a Bhikkhu's body, speech, and mind are without action, then he is said to serve the Buddha.' Brahmā asked: 'Who can make offerings to the Buddha?' The answer: 'Brahmā! One who does not generate sinful karma, does not generate meritorious karma, and does not generate unwavering karma.' Brahmā asked: 'Who can see the Buddha?' The answer: 'Brahmā! One who is not attached to the physical eye, not attached to the divine eye, not attached to the wisdom eye, not attached to the Dharma eye, and not attached to the Buddha eye.' Brahmā asked: 'Who can see the Dharma?' The answer: 'Brahmā! One who does not go against the laws of dependent origination.' Brahmā asked: 'Who can see the dependent origination in accordance with the truth?' The answer: 'Brahmā! One who does not generate equality, does not see equality, and is neither born nor extinguished.' Brahmā asked: 'Who obtains true wisdom?' The answer: 'Brahmā! One in whom defilements are neither born nor extinguished.' Brahmā asked: 'Who can follow the precepts of the Tathagata (Buddha)?' The answer: 'Brahmā! One who does not arise, does not receive, does not take, and does not abandon.' Brahmā asked: 'Who is called righteous conduct?' The answer: 'Brahmā! One who does not follow the three realms.' Brahmā asked: 'Who is a good person?' The answer: 'Brahmā! One who does not receive a future body.' Brahmā asked: 'Who is a happy person?' The answer: 'Brahmā!'
無我無我所者。」
梵天問言：「誰為得脫？」
答言：「梵天！不壞縛者。」
梵天問言：「誰為得度？」
答言：「梵天！不住世間、不住涅槃者。」
梵天問言：「漏盡比丘盡何事耶？」
答言：「梵天！若有所盡不名漏盡，知諸漏空相，隨如是知名為漏盡。」
梵天問言：「誰為實語？」
答言：「梵天！離諸言論道者。」
梵天問言：「誰為入道？」
答言：「梵天！凡夫者有入道，聖行者知一切有為法，無所從來無所至去，則無入道。」
梵天問言：「誰能見聖諦？」
答言：「梵天！若於諸法無所見者。何以故？隨所有見皆為虛妄，無所見者乃名為實。」
梵天問言：「不見何法名為見諦？」
答言：「梵天！不見一切法名為實諦。」
梵天問言：「如是實法當於何求？」
答言：「梵天！當於四顛倒中求。」
梵天問言：「汝以何意作如是說？」
答言：「梵天！求四顛倒，不得常、不得樂、不得我、不得凈，若不得常以常無故，是即無常；以何處無樂，是即為苦；以何處無我，是即無我；以何處無凈，是即不凈。梵天！諸法無我是為聖諦。若人求實諦，是人不識苦；若人斷集，
【現代漢語翻譯】 現代漢語譯本 『無我無我所』（沒有『我』的概念，也沒有任何屬於『我』的東西）。」
梵天（Brahmā，印度教的創造神）問：「誰能得到解脫？」
答道：「梵天（Brahmā）！是不被束縛所困的人。」
梵天（Brahmā）問：「誰能得到度脫？」
答道：「梵天（Brahmā）！是不執著於世間，也不執著于涅槃（Nirvana，佛教的最高境界）的人。」
梵天（Brahmā）問：「漏盡比丘（Arhat，已斷絕所有煩惱的修行者）斷絕了什麼？」
答道：「梵天（Brahmā）！如果還有所斷絕，就不能稱為漏盡。瞭解諸漏（āsava，煩惱）的空性，並依此而行，才能被稱為漏盡。」
梵天（Brahmā）問：「誰說的是真話？」
答道：「梵天（Brahmā）！是遠離一切言論之道的人。」
梵天（Brahmā）問：「誰是入道之人？」
答道：「梵天（Brahmā）！凡夫（普通人）有入道之說，聖行者（已證悟的修行者）知曉一切有為法（saṃskṛta-dharma，因緣和合而成的法），無所從來，無所至去，因此沒有入道之說。」
梵天（Brahmā）問：「誰能見到聖諦（ārya-satya，四聖諦）？」
答道：「梵天（Brahmā）！是對諸法無所見的人。為什麼呢？因為所有的見解都是虛妄的，無所見才是真實的。」
梵天（Brahmā）問：「不見什麼法才能稱為見諦？」
答道：「梵天（Brahmā）！不見一切法才能稱為實諦（真實不虛的真理）。」
梵天（Brahmā）問：「這樣的實法應當在哪裡尋求？」
答道：「梵天（Brahmā）！應當在四顛倒（viparyāsa，四種錯誤的認知）中尋求。」
梵天（Brahmā）問：「你以什麼意思說這樣的話？」
答道：「梵天（Brahmā）！尋求四顛倒，卻得不到常、樂、我、凈。因為得不到常，所以知道常是虛妄的，這就是無常；因為沒有樂，所以知道是苦；因為沒有我，所以知道是無我；因為沒有凈，所以知道是不凈。梵天（Brahmā）！諸法無我是為聖諦。如果有人尋求實諦，卻不認識苦；如果有人斷集（samudaya，苦的根源），
【English Translation】 English version 『No self and no belonging to self』 (no concept of 『I』 and nothing belonging to 『I』).
Brahmā (the creator god in Hinduism) asked: 『Who attains liberation?』
The answer was: 『Brahmā! One who is not bound by fetters.』
Brahmā asked: 『Who attains deliverance?』
The answer was: 『Brahmā! One who does not abide in the world and does not abide in Nirvana (the ultimate state of enlightenment in Buddhism).』
Brahmā asked: 『What does an Arhat (a perfected being who has extinguished all defilements) extinguish?』
The answer was: 『Brahmā! If there is something to extinguish, it is not called the extinction of outflows. Knowing the emptiness of all outflows (āsava, defilements), and accordingly, it is known as the extinction of outflows.』
Brahmā asked: 『Who speaks the truth?』
The answer was: 『Brahmā! One who is detached from all verbal expressions.』
Brahmā asked: 『Who enters the path?』
The answer was: 『Brahmā! Ordinary people (pṛthagjana) are said to enter the path, but the noble practitioners (ārya) know that all conditioned phenomena (saṃskṛta-dharma) come from nowhere and go nowhere, therefore there is no entering the path.』
Brahmā asked: 『Who can see the Noble Truths (ārya-satya, the Four Noble Truths)?』
The answer was: 『Brahmā! One who sees nothing in all phenomena. Why? Because all views are false, and seeing nothing is the truth.』
Brahmā asked: 『Not seeing what dharma is called seeing the Truth?』
The answer was: 『Brahmā! Not seeing any dharma is called the True Truth (the ultimate and unfailing truth).』
Brahmā asked: 『Where should such a true dharma be sought?』
The answer was: 『Brahmā! It should be sought in the four inversions (viparyāsa, four kinds of cognitive distortions).』
Brahmā asked: 『What do you mean by saying this?』
The answer was: 『Brahmā! Seeking the four inversions, one does not find permanence, pleasure, self, or purity. Because one does not find permanence, one knows that permanence is false, which is impermanence; because there is no pleasure, one knows it is suffering; because there is no self, one knows it is no-self; because there is no purity, one knows it is impurity. Brahmā! The no-self of all dharmas is the Noble Truth. If someone seeks the True Truth but does not recognize suffering; if someone cuts off the origin (samudaya, the cause of suffering),
是人不識集；若人見滅，是人不識滅；若人求道，是人不識道。」
梵天問言：「云何修道？」
文殊師利答言：「梵天！若不分別是法是非法，離於二相，名為修道。以如是道，求一切法不可得故，是名為道。如是道者，不住世間不住涅槃。何以故？不離不至乃名聖道。」
爾時，平等行梵天婆羅門大婆羅子白文殊師利法王子言：「文殊師利！云何優婆塞歸依佛、歸依法、歸依僧？」
答言：「善男子！若優婆塞不起二見，云何名為不起二見？謂不起我見不起他見，不起我見不起佛見，不起我見不起法見，不起我見不起僧見，是名優婆塞歸依佛、法、僧。
「複次，善男子！若優婆塞不以色見佛，不以受想行識見佛，是名優婆塞歸依佛。善男子！若優婆塞不分別諸法，不戲論諸法，是名優婆塞歸依法。善男子！若優婆塞信無為法僧，而不離有為法信無為法，是名優婆塞歸依僧。
「複次，善男子！若優婆塞不見佛、不見法、不見僧，是名優婆塞歸依佛、歸依法、歸依僧。」
爾時，平等行梵天婆羅門大婆羅子白文殊師利法王子言：「文殊師利！是諸菩薩發菩提心者，為趣何所？」
答言：「善男子！趣于虛空。何以故？阿耨多羅三藐三菩提同虛空故。」
【現代漢語翻譯】 現代漢語譯本：『如果有人不認識「集」（Samudaya，苦的根源），如果有人認為有「滅」（Nirodha，涅槃）可得，如果有人執著于「道」（Marga，解脫的途徑），那麼這個人就不認識集、滅、道。』
梵天問道：『如何修道？』
文殊師利回答說：『梵天！如果不分別什麼是法、什麼是非法，遠離二元對立的觀念，就叫做修道。以這樣的道，去尋求一切法，因為一切法都是不可得的，所以這叫做道。這樣的道，不住於世間，也不住于涅槃。為什麼呢？因為不離也不至，才叫做聖道。』
這時，平等行梵天婆羅門大婆羅子問文殊師利法王子說：『文殊師利！什麼樣的優婆塞（Upasaka，在家男居士）才算是歸依佛、歸依法、歸依僧？』
文殊師利回答說：『善男子！如果優婆塞不起二元對立的見解，怎樣才算是不起二元對立的見解呢？就是不起我見，不起他見；不起我見，不起佛見；不起我見，不起法見；不起我見，不起僧見。這叫做優婆塞歸依佛、法、僧。』
『再者，善男子！如果優婆塞不以色（Rupa，物質）、受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）來見佛，這叫做優婆塞歸依佛。善男子！如果優婆塞不分別諸法，不戲論諸法，這叫做優婆塞歸依法。善男子！如果優婆塞相信無為法（Asamskrta，非因緣和合的法）的僧，而不離有為法（Samskrta，因緣和合的法）而相信無為法，這叫做優婆塞歸依僧。』
『再者，善男子！如果優婆塞不見佛、不見法、不見僧，這叫做優婆塞歸依佛、歸依法、歸依僧。』
這時，平等行梵天婆羅門大婆羅子問文殊師利法王子說：『文殊師利！這些發菩提心（Bodhi-citta，覺悟之心）的菩薩（Bodhisattva，追求覺悟的修行者），是趨向何處呢？』
文殊師利回答說：『善男子！趨向于虛空。為什麼呢？因為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）如同虛空一樣。』
【English Translation】 English version: 'If a person does not recognize 'Samudaya' (the origin of suffering), if a person sees 'Nirodha' (cessation, Nirvana) as attainable, if a person clings to the 'Marga' (the path to liberation), then that person does not recognize Samudaya, Nirodha, or Marga.'
Brahma asked: 'How does one cultivate the path?'
Manjushri replied: 'Brahma! If one does not differentiate between what is Dharma and what is not Dharma, and is free from dualistic views, this is called cultivating the path. With such a path, seeking all dharmas is impossible, therefore it is called the path. Such a path neither abides in the world nor abides in Nirvana. Why? Because it neither departs nor arrives, hence it is called the Noble Path.'
At that time, the Brahman great Brahman's son, Samatvagata-brahman, asked the Dharma Prince Manjushri: 'Manjushri! How does a Upasaka (lay male devotee) take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha?'
Manjushri replied: 'Good man! If an Upasaka does not give rise to dualistic views, how is it called not giving rise to dualistic views? It means not giving rise to the view of self, not giving rise to the view of others; not giving rise to the view of self, not giving rise to the view of the Buddha; not giving rise to the view of self, not giving rise to the view of the Dharma; not giving rise to the view of self, not giving rise to the view of the Sangha. This is called an Upasaka taking refuge in the Buddha, the Dharma, and the Sangha.'
'Furthermore, good man! If an Upasaka does not see the Buddha through 'Rupa' (form), 'Vedana' (feeling), 'Samjna' (perception), 'Samskara' (mental formations), or 'Vijnana' (consciousness), this is called an Upasaka taking refuge in the Buddha. Good man! If an Upasaka does not discriminate dharmas and does not engage in frivolous discussions about dharmas, this is called an Upasaka taking refuge in the Dharma. Good man! If an Upasaka believes in the Sangha of 'Asamskrta' (unconditioned) dharmas, and without separating from 'Samskrta' (conditioned) dharmas believes in Asamskrta dharmas, this is called an Upasaka taking refuge in the Sangha.'
'Furthermore, good man! If an Upasaka does not see the Buddha, does not see the Dharma, and does not see the Sangha, this is called an Upasaka taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha.'
At that time, the Brahman great Brahman's son, Samatvagata-brahman, asked the Dharma Prince Manjushri: 'Manjushri! Where do these Bodhisattvas (beings striving for enlightenment) who have generated Bodhi-citta (the mind of enlightenment) proceed?'
Manjushri replied: 'Good man! They proceed towards emptiness. Why? Because Anuttara-samyak-sambodhi (unexcelled complete enlightenment) is like emptiness.'
平等行言：「文殊師利！云何菩薩名發阿耨多羅三藐三菩提心？」
答言：「善男子！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，平等行梵天婆羅門大婆羅子白佛言：「世尊！所言菩薩，菩薩者為何謂耶？以何義故名為菩薩？」
佛言：「善男子！若菩薩于邪定眾生起大悲心，于正定眾生不見殊異，故名菩薩。何以故？善男子！菩薩不為正定眾生、不為不定眾生故發心，但為度脫邪定眾生故，而起大悲，發阿耨多羅三藐三菩提心，故名菩薩。何以故？善男子！菩薩于邪定眾生起大悲心，愿大菩提，故名菩薩。」
爾時，名菩提菩薩白佛言：「世尊！我亦樂說，以何義故名為菩薩。」
佛言：「便說。」
菩提菩薩言：「譬如若男子、女人受一日八戒無毀無缺，若菩薩如是從初發心乃至成佛，于其中間常修凈行，故名菩薩。世尊！若菩薩從初發心乃至道場不動心故，名為菩薩。」
堅意菩薩言：「若菩薩成就深固慈心常念眾生，故名菩薩。」
度眾生菩薩言：「譬如橋船渡人不惓無有分別，若菩薩有如是心，度一切眾生，故名菩薩。」
斷惡道菩薩言：「若菩薩于諸佛國土足投地處，即時一切惡道皆滅
【現代漢語翻譯】 現代漢語譯本：平等行言：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩才能被稱為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？』 答言：『善男子！如果菩薩了知一切「發」並非真實的「發」，一切「法」並非真實的「法」，一切「眾生」並非真實的「眾生」，這就叫做菩薩發起阿耨多羅三藐三菩提心。』 這時，平等行梵天婆羅門大婆羅子對佛說：『世尊！所說的菩薩，菩薩是什麼意思呢？因為什麼緣故稱為菩薩呢？』 佛說：『善男子！如果菩薩對於處於邪定（wrong concentration）的眾生生起大悲心，對於處於正定（right concentration）的眾生不視為特殊，所以稱為菩薩。為什麼呢？善男子！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，只是爲了救度脫離邪定的眾生，才生起大悲心，發起阿訬多羅三藐三菩提心，所以稱為菩薩。為什麼呢？善男子！菩薩對於處於邪定的眾生生起大悲心，愿求大菩提（maha-bodhi，偉大的覺悟），所以稱為菩薩。』 這時，名菩提菩薩對佛說：『世尊！我也樂意說說，因為什麼緣故稱為菩薩。』 佛說：『說吧。』 菩提菩薩說：『譬如男子、女人受持一日八戒，沒有毀壞沒有缺失，如果菩薩像這樣從最初發心乃至成佛，在其中間常常修持清凈的行為，所以稱為菩薩。世尊！如果菩薩從最初發心乃至道場（bodhimanda，菩提樹下成道的場所）不動搖其心，所以稱為菩薩。』 堅意菩薩說：『如果菩薩成就深厚堅固的慈心，常常念及眾生，所以稱為菩薩。』 度眾生菩薩說：『譬如橋樑船隻渡人，不感到疲倦，沒有分別心，如果菩薩有這樣的心，救度一切眾生，所以稱為菩薩。』 斷惡道菩薩說：『如果菩薩在諸佛國土，腳踏地之處，立刻一切惡道都滅除。』
【English Translation】 English version: The Equal Conduct said: 'Manjushri (name of a Bodhisattva)! What kind of Bodhisattva is called one who has generated the mind of anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment)?' The answer was: 'Good man! If a Bodhisattva knows that all 'arising' is not truly arising, all 'dharmas' are not truly dharmas, and all 'beings' are not truly beings, this is called a Bodhisattva generating the mind of anuttara-samyak-sambodhi-citta.' At that time, the great Brahmana son of the Equal Conduct Brahma asked the Buddha: 'World Honored One! What is meant by the term Bodhisattva? For what reason is one called a Bodhisattva?' The Buddha said: 'Good man! If a Bodhisattva generates great compassion for beings in wrong concentration, and does not regard beings in right concentration as special, therefore they are called Bodhisattvas. Why? Good man! Bodhisattvas do not generate the mind for beings in right concentration or for beings in undetermined states, but only to liberate beings from wrong concentration, they generate great compassion and generate the mind of anuttara-samyak-sambodhi-citta, therefore they are called Bodhisattvas. Why? Good man! Bodhisattvas generate great compassion for beings in wrong concentration, and aspire to great bodhi (maha-bodhi, great enlightenment), therefore they are called Bodhisattvas.' At that time, the Bodhisattva named Bodhi said to the Buddha: 'World Honored One! I would also like to speak about why one is called a Bodhisattva.' The Buddha said: 'Speak then.' The Bodhi Bodhisattva said: 'For example, if a man or woman receives the eight precepts for a day without breaking or lacking any, if a Bodhisattva, from the initial generation of the mind until becoming a Buddha, constantly cultivates pure conduct in between, therefore they are called Bodhisattvas. World Honored One! If a Bodhisattva, from the initial generation of the mind until the bodhimanda (place of enlightenment under the Bodhi tree), does not move their mind, therefore they are called Bodhisattvas.' The Firm Intention Bodhisattva said: 'If a Bodhisattva achieves deep and firm loving-kindness and constantly remembers beings, therefore they are called Bodhisattvas.' The Liberating Beings Bodhisattva said: 'For example, a bridge or boat ferries people without fatigue and without discrimination, if a Bodhisattva has such a mind and liberates all beings, therefore they are called Bodhisattvas.' The Severing Evil Paths Bodhisattva said: 'If a Bodhisattva, in the Buddha lands, places their foot on the ground, immediately all evil paths are extinguished.'
，故名菩薩。」
觀世自在菩薩言：「若菩薩眾生見者，即得必定於阿耨多羅三藐三菩提，又稱其名得免驚怖，故名菩薩。」
得大勢至菩薩言：「若菩薩足投地處，震動三千大千世界及魔宮殿，故名菩薩。」
無疲惓菩薩言：「若菩薩劫數猶如恒河沙等為一日夜，以如是日三十為月，數如是月十二為歲，以是歲數若過百千萬億數劫，得值一佛，如是乃于恒河沙等諸如來所，行諸梵行修集功德，然後乃受阿耨多羅三藐三菩提記，心不休息無有疲惓，故名菩薩。」
導師菩薩言：「若菩薩于墮邪道諸眾生等，生大悲心令入正道不求恩報，故名菩薩。」
大彌樓山菩薩言：「若菩薩於一切法無所分別，如彌樓山一于眾色，故名菩薩。」
那羅延菩薩言：「若菩薩不為一切煩惱所壞，故名菩薩。」
心力菩薩言：「若菩薩以心思惟一切諸法，而自身心不壞不損，故名菩薩。」
師子游步自在菩薩言：「若菩薩于諸論中不怖不畏，得深法忍，能使諸魔一切外道悉皆驚怖，故名菩薩。」
不可思議菩薩言：「若菩薩知心及法不可思議，無所思惟無所分別，故名菩薩。」
善寂天子言：「若菩薩能於一切天宮中生，而無所染亦不得是無染之法，故名菩薩。」
【現代漢語翻譯】 現代漢語譯本： 『故名菩薩。』
觀世自在菩薩（Avalokiteshvara Bodhisattva）言：『若菩薩眾生見者，即得必定於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），又稱其名得免驚怖，故名菩薩。』
得大勢至菩薩（Mahasthamaprapta Bodhisattva）言：『若菩薩足投地處，震動三千大千世界及魔宮殿，故名菩薩。』
無疲惓菩薩（Aksayamati Bodhisattva）言：『若菩薩劫數猶如恒河沙等為一日夜，以如是日三十為月，數如是月十二為歲，以是歲數若過百千萬億數劫，得值一佛，如是乃于恒河沙等諸如來所，行諸梵行修集功德，然後乃受阿耨多羅三藐三菩提記，心不休息無有疲惓，故名菩薩。』
導師菩薩（Nayak菩薩）言：『若菩薩于墮邪道諸眾生等，生大悲心令入正道不求恩報，故名菩薩。』
大彌樓山菩薩（Mahameru Bodhisattva）言：『若菩薩於一切法無所分別，如彌樓山一于眾色，故名菩薩。』
那羅延菩薩（Narayana Bodhisattva）言：『若菩薩不為一切煩惱所壞，故名菩薩。』
心力菩薩（Citta-bala Bodhisattva）言：『若菩薩以心思惟一切諸法，而自身心不壞不損，故名菩薩。』
師子游步自在菩薩（Simhavikridita Bodhisattva）言：『若菩薩于諸論中不怖不畏，得深法忍，能使諸魔一切外道悉皆驚怖，故名菩薩。』
不可思議菩薩（Acintya Bodhisattva）言：『若菩薩知心及法不可思議，無所思惟無所分別，故名菩薩。』
善寂天子（Susama Deva）言：『若菩薩能於一切天宮中生，而無所染亦不得是無染之法，故名菩薩。』
【English Translation】 English version: 'Therefore, they are called Bodhisattvas.'
Avalokiteshvara Bodhisattva said, 'If Bodhisattva beings see them, they will certainly attain anuttara-samyak-sambodhi (unexcelled complete enlightenment), and by calling their names, they can avoid fear and terror. Therefore, they are called Bodhisattvas.'
Mahasthamaprapta Bodhisattva said, 'If a Bodhisattva's feet touch the ground, it shakes the three thousand great thousand worlds and the palaces of demons. Therefore, they are called Bodhisattvas.'
Aksayamati Bodhisattva said, 'If a Bodhisattva spends as many kalpas (eons) as there are sands in the Ganges River as one day and night, and thirty such days as a month, and twelve such months as a year, and if these years pass by hundreds of millions of trillions of kalpas, they may encounter one Buddha. In this way, they practice pure conduct and accumulate merits in the presence of Buddhas as numerous as the sands of the Ganges River, and then receive the prediction of anuttara-samyak-sambodhi, without resting or becoming weary. Therefore, they are called Bodhisattvas.'
Nayak Bodhisattva said, 'If a Bodhisattva has great compassion for beings who have fallen into evil paths and leads them into the right path without seeking any reward, therefore, they are called Bodhisattvas.'
Mahameru Bodhisattva said, 'If a Bodhisattva does not discriminate among all dharmas (teachings), like Mount Meru which is one among all colors, therefore, they are called Bodhisattvas.'
Narayana Bodhisattva said, 'If a Bodhisattva is not destroyed by all afflictions, therefore, they are called Bodhisattvas.'
Citta-bala Bodhisattva said, 'If a Bodhisattva contemplates all dharmas with their mind, and their own mind and body are not damaged or harmed, therefore, they are called Bodhisattvas.'
Simhavikridita Bodhisattva said, 'If a Bodhisattva is not afraid or fearful in any debates, attains deep forbearance of the Dharma, and can cause all demons and heretics to be terrified, therefore, they are called Bodhisattvas.'
Acintya Bodhisattva said, 'If a Bodhisattva knows that the mind and dharmas are inconceivable, without thinking or discriminating, therefore, they are called Bodhisattvas.'
Susama Deva said, 'If a Bodhisattva can be born in all heavenly palaces without being defiled or attaining the state of non-defilement, therefore, they are called Bodhisattvas.'
實語菩薩言：「若菩薩有所發言常以真實，乃至夢中亦無妄語，故名菩薩。」
喜見菩薩言：「若菩薩能見一切色皆是佛色，故名菩薩。」
常悲菩薩言：「若菩薩見墮生死苦惱眾生，不著自身一切諸樂，唯除法樂教化眾生，故名菩薩。」
心無礙菩薩言：「若菩薩能於一切煩惱眾魔而不瞋礙，故名菩薩。」
常喜根菩薩言：「若菩薩常以喜根自滿其愿，亦滿他愿所作皆辦，故名菩薩。」
散疑女菩薩言：「若菩薩於一切法中不生疑悔，故名菩薩。」
師子童子菩薩言：「若菩薩亦無男法亦無女法，而現一切種種色身，以為成就諸眾生故，故名菩薩。」
寶女菩薩言：「若菩薩于諸寶中不生愛樂但樂三寶，故名菩薩。」
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，故名菩薩。」
跋陀婆羅大賢士言：「若菩薩有諸眾生聞其名者，即得必定於阿耨多羅三藐三菩提，故名菩薩。」
寶月童子言：「若菩薩常能修行童子梵行，乃至不以心念五欲，何況身受，故名菩薩。」
忉利天子曼陀羅華香菩薩言：「若菩薩持戒熏心常流功德諸善法香，不流餘香，故名菩薩。」
作喜菩薩言：「若菩薩喜
【現代漢語翻譯】 現代漢語譯本 實語菩薩（Satya-vacana Bodhisattva）說：『如果菩薩所說的話總是真實，乃至在夢中也沒有虛妄之語，所以稱為菩薩。』 喜見菩薩（Priyadarśana Bodhisattva）說：『如果菩薩能見到一切色相都是佛的色相，所以稱為菩薩。』 常悲菩薩（Sadā-rudita Bodhisattva）說：『如果菩薩見到墮入生死苦惱的眾生，不貪著自身的一切享樂，唯有以佛法的快樂教化眾生，所以稱為菩薩。』 心無礙菩薩（Citta-apratigha Bodhisattva）說：『如果菩薩能對於一切煩惱眾魔而不生瞋恨和障礙，所以稱為菩薩。』 常喜根菩薩（Sadā-prīti-mūla Bodhisattva）說：『如果菩薩常常以歡喜之根滿足自己的願望，也滿足他人的願望，所做的事情都能辦成，所以稱為菩薩。』 散疑女菩薩（Vikṣipta-saṃśayā Bodhisattva）說：『如果菩薩對於一切法不產生懷疑和後悔，所以稱為菩薩。』 師子童子菩薩（Siṃha-kumāra Bodhisattva）說：『如果菩薩既沒有男性的特徵也沒有女性的特徵，而顯現一切種種色身，爲了成就一切眾生，所以稱為菩薩。』 寶女菩薩（Ratnā Bodhisattva）說：『如果菩薩對於各種珍寶不產生喜愛和貪戀，只喜愛三寶（佛、法、僧），所以稱為菩薩。』 毗舍佉達多優婆夷（Viśākhadattā Upāsikā）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，所以稱為菩薩。』 跋陀婆羅大賢士（Bhadrapāla Mahāsattva）說：『如果菩薩有諸多的眾生聽到他的名字，就能必定證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），所以稱為菩薩。』 寶月童子（Ratnacandra Kumāra）說：『如果菩薩常常能夠修行童子的清凈行為，乃至不用心去想五欲（色、聲、香、味、觸），更何況是身體去感受，所以稱為菩薩。』 忉利天子曼陀羅華香菩薩（Trāyastriṃśa-deva-putra Mandārava-puṣpa-gandha Bodhisattva）說：『如果菩薩持守戒律，用戒律來熏習內心，常常流出功德和各種善法的香氣，不流出其他的香氣，所以稱為菩薩。』 作喜菩薩（Prīti-kara Bodhisattva）說：『如果菩薩歡喜……』
【English Translation】 English version Satya-vacana Bodhisattva (實語菩薩) said: 'If a Bodhisattva's words are always truthful, and there are no false words even in dreams, therefore he is called a Bodhisattva.' Priyadarśana Bodhisattva (喜見菩薩) said: 'If a Bodhisattva can see that all forms are the forms of the Buddha, therefore he is called a Bodhisattva.' Sadā-rudita Bodhisattva (常悲菩薩) said: 'If a Bodhisattva sees sentient beings falling into the suffering of birth and death, and does not cling to all pleasures for himself, but only uses the joy of the Dharma to teach sentient beings, therefore he is called a Bodhisattva.' Citta-apratigha Bodhisattva (心無礙菩薩) said: 'If a Bodhisattva can be without anger or obstruction towards all the demons of afflictions, therefore he is called a Bodhisattva.' Sadā-prīti-mūla Bodhisattva (常喜根菩薩) said: 'If a Bodhisattva constantly uses the root of joy to fulfill his own wishes, and also fulfills the wishes of others, and accomplishes all that he does, therefore he is called a Bodhisattva.' Vikṣipta-saṃśayā Bodhisattva (散疑女菩薩) said: 'If a Bodhisattva does not generate doubt or regret in all dharmas, therefore he is called a Bodhisattva.' Siṃha-kumāra Bodhisattva (師子童子菩薩) said: 'If a Bodhisattva has neither male nor female characteristics, but manifests all kinds of forms in order to accomplish all sentient beings, therefore he is called a Bodhisattva.' Ratnā Bodhisattva (寶女菩薩) said: 'If a Bodhisattva does not generate love or attachment to various treasures, but only loves the Three Jewels (Buddha, Dharma, Sangha), therefore he is called a Bodhisattva.' Viśākhadattā Upāsikā (毗舍佉達多優婆夷) said: 'If a Bodhisattva has something to be obtained, then there is no bodhi (菩提, enlightenment); if he does not obtain all dharmas, does not generate all dharmas, and does not extinguish all dharmas, therefore he is called a Bodhisattva.' Bhadrapāla Mahāsattva (跋陀婆羅大賢士) said: 'If a Bodhisattva has many sentient beings who, upon hearing his name, will certainly attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), therefore he is called a Bodhisattva.' Ratnacandra Kumāra (寶月童子) said: 'If a Bodhisattva can always practice the pure conduct of a youth, and does not even think of the five desires (form, sound, smell, taste, touch) with his mind, let alone experience them with his body, therefore he is called a Bodhisattva.' Trāyastriṃśa-deva-putra Mandārava-puṣpa-gandha Bodhisattva (忉利天子曼陀羅華香菩薩) said: 'If a Bodhisattva upholds the precepts and uses them to perfume his mind, constantly emitting the fragrance of merit and all good dharmas, and does not emit other fragrances, therefore he is called a Bodhisattva.' Prīti-kara Bodhisattva (作喜菩薩) said: 'If a Bodhisattva rejoices...'
樂三法，謂供養佛，守護正法，教化眾生，故名菩薩。」
勝思惟梵天言：「若菩薩見一切法皆是佛法，故名菩薩。」
彌勒菩薩言：「若菩薩眾生見者即得入于大慈三昧，故名菩薩。」
文殊師利法王子言：「若菩薩雖說諸法，而不起法想，不起我想，不起他想，故名菩薩。」
網明童子菩薩言：「若菩薩光明能滅一切眾生諸煩惱闇，故名菩薩。」
普華菩薩言：「若菩薩見滿十方諸佛世界眾華敷榮，故名菩薩。」如是諸菩薩隨其樂說辯才，各各說已。
爾時，佛告平等行梵天婆羅門大婆羅子言：「善男子！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，故名菩薩。」
爾時，勝思惟梵天問平等行梵天婆羅門大婆羅子言：「善男子！仁者今以何行為行？」
答言：「梵天！以何等行一切有為法諸眾生行，我如是行。」
梵天問言：「一切有為法諸眾生以何為行？」
答言：「梵天！諸佛所行，是一切有為法諸眾生行。」
梵天問言：「諸佛以何為行？」
答言：「梵天！諸佛以第一義空為行。」
梵天問言：「善男子！若一切凡夫所行，諸佛亦以是行，佛與眾生有何差別？」
平等行梵天婆羅門大婆羅子言：
【現代漢語翻譯】 現代漢語譯本：樂三法，是指供養佛（Buddha），守護正法（Dharma），教化眾生（Sentient beings），所以叫做菩薩（Bodhisattva）。
勝思惟梵天（Susarthavimati Brahma）說：『如果菩薩（Bodhisattva）見到一切法（Dharma）都是佛法（Buddha Dharma），所以叫做菩薩（Bodhisattva）。』
彌勒菩薩（Maitreya Bodhisattva）說：『如果菩薩（Bodhisattva）被眾生（Sentient beings）見到就能進入大慈三昧（Great Compassion Samadhi），所以叫做菩薩（Bodhisattva）。』
文殊師利法王子（Manjushri Dharma Prince）說：『如果菩薩（Bodhisattva）雖然宣說諸法（Dharma），卻不生起法想（Dharma thought），不生起我想（Self thought），不生起他想（Other thought），所以叫做菩薩（Bodhisattva）。』
網明童子菩薩（Jalininprabha Kumara Bodhisattva）說：『如果菩薩（Bodhisattva）的光明能夠滅除一切眾生（Sentient beings）的各種煩惱黑暗，所以叫做菩薩（Bodhisattva）。』
普華菩薩（Samantakusuma Bodhisattva）說：『如果菩薩（Bodhisattva）見到充滿十方諸佛世界（Buddha worlds）的各種花朵盛開，所以叫做菩薩（Bodhisattva）。』 像這樣，各位菩薩（Bodhisattvas）隨著各自喜好的說法辯才，各自說完。
這時，佛（Buddha）告訴平等行梵天婆羅門大婆羅子（Samatagati Brahma Brahmin Mahabrahminputra）說：『善男子！如果菩薩（Bodhisattva）能夠代替一切眾生（Sentient beings）承受各種苦惱，也能夠捨棄一切福事給予各種眾生（Sentient beings），所以叫做菩薩（Bodhisattva）。』
這時，勝思惟梵天（Susarthavimati Brahma）問平等行梵天婆羅門大婆羅子（Samatagati Brahma Brahmin Mahabrahminputra）說：『善男子！您現在以什麼行為修行？』
回答說：『梵天（Brahma）！以什麼行為一切有為法（conditioned dharmas）的各種眾生（Sentient beings）修行，我就像那樣修行。』
梵天（Brahma）問道：『一切有為法（conditioned dharmas）的各種眾生（Sentient beings）以什麼為修行？』
回答說：『梵天（Brahma）！諸佛（Buddhas）所修行的，就是一切有為法（conditioned dharmas）的各種眾生（Sentient beings）的修行。』
梵天（Brahma）問道：『諸佛（Buddhas）以什麼為修行？』
回答說：『梵天（Brahma）！諸佛（Buddhas）以第一義空（Paramartha-sunyata）為修行。』
梵天（Brahma）問道：『善男子！如果一切凡夫（ordinary people）所修行的，諸佛（Buddhas）也用這種方式修行，佛（Buddha）與眾生（Sentient beings）有什麼差別？』
平等行梵天婆羅門大婆羅子（Samatagati Brahma Brahmin Mahabrahminputra）說：
【English Translation】 English version: 'The three joys are: making offerings to the Buddha, protecting the Dharma, and teaching sentient beings; therefore, they are called Bodhisattvas.'
Susarthavimati Brahma said, 'If a Bodhisattva sees all dharmas as Buddha-dharmas, therefore, they are called Bodhisattvas.'
Maitreya Bodhisattva said, 'If a Bodhisattva is seen by sentient beings, they will immediately enter the Great Compassion Samadhi; therefore, they are called Bodhisattvas.'
Manjushri Dharma Prince said, 'If a Bodhisattva, although speaking of all dharmas, does not give rise to the thought of dharma, does not give rise to the thought of self, and does not give rise to the thought of others; therefore, they are called Bodhisattvas.'
Jalininprabha Kumara Bodhisattva said, 'If a Bodhisattva's light can extinguish all the afflictions and darkness of all sentient beings; therefore, they are called Bodhisattvas.'
Samantakusuma Bodhisattva said, 'If a Bodhisattva sees all the Buddha worlds in the ten directions filled with flourishing flowers; therefore, they are called Bodhisattvas.' Thus, each of these Bodhisattvas spoke according to their own eloquence and joy.
At that time, the Buddha said to Samatagati Brahma Brahmin Mahabrahminputra, 'Good man! If a Bodhisattva can bear all the sufferings of all sentient beings and also give away all meritorious deeds to all sentient beings; therefore, they are called Bodhisattvas.'
At that time, Susarthavimati Brahma asked Samatagati Brahma Brahmin Mahabrahminputra, 'Good man! What practice are you currently engaged in?'
He replied, 'Brahma! Whatever practice all sentient beings of conditioned dharmas engage in, that is how I practice.'
Brahma asked, 'What practice do all sentient beings of conditioned dharmas engage in?'
He replied, 'Brahma! The practice of all Buddhas is the practice of all sentient beings of conditioned dharmas.'
Brahma asked, 'What practice do all Buddhas engage in?'
He replied, 'Brahma! All Buddhas engage in the practice of the ultimate emptiness (Paramartha-sunyata).'
Brahma asked, 'Good man! If all ordinary people practice in the same way as all Buddhas, what is the difference between the Buddha and sentient beings?'
Samatagati Brahma Brahmin Mahabrahminputra said:
「梵天！仁者欲令空中有差別耶？」
答言：「不也。」
文殊師利問勝思惟大梵天言：「梵天！如來可不說一切法空耶？」
答言：「如是。」
文殊師利言：「是故，梵天！一切諸法無有差別，是諸行相亦復如是無差別相，是故如來不說諸法有種種相。」
平等行梵天婆羅門大婆羅子問文殊師利法王子言：「文殊師利！如諸言語所說行者，何等名行？」
答言：「善男子！以何等處有四正行，是人名為行處。」
「梵天！善男子以何等人行四梵行，彼人所行非是梵行？以何等行行四梵行，彼人名為成就梵行？」
「善男子！雖于空閑曠野中行，離於梵行，彼人不名成就梵行，非是善巧知于梵行。善男子！復有雖于樓殿堂閣金銀床榻妙好被褥，於此中行成就梵行，彼人真實成就梵行，真是善巧知于梵行。」
曰：「若見我見非智見耶？」
答言：「善男子！如是，如是。善男子！若見我見彼非智見。善男子！如人如實善知金性，則知柔軟不柔軟者。如是見我能清凈智。」
曰：「為說何者是我見耶？」
答言：「善男子！所謂無我法體常也。善男子！我常無體本來不成，以彼如是畢竟決定，故說名我。」
曰：「如我解文殊師利
【現代漢語翻譯】 現代漢語譯本 『梵天（Brahmā，印度教的創造之神）！仁者想要讓空中存在差別嗎？』
回答說：『不，不是的。』
文殊師利（Mañjuśrī，象徵智慧的菩薩）問勝思惟大梵天（Śrīmati-cintin Brahmā，具有殊勝思考的梵天）說：『梵天！如來（Tathāgata，佛的稱號）難道沒有說一切法皆是空性嗎？』
回答說：『是的，是這樣。』
文殊師利說：『因此，梵天！一切諸法沒有差別，這些諸行的相狀也同樣沒有差別相。所以如來不說諸法有種種相。』
平等行梵天婆羅門大婆羅子（Samatā-gati Brahmā Brāhmaṇa Mahā-brāhmaṇa-putra，具有平等行為的梵天婆羅門之子）問文殊師利法王子（Dharma-kumāra Mañjuśrī，文殊師利菩薩作為佛法的王子）說：『文殊師利！如諸言語所說修行者，什麼叫做「行」？』
回答說：『善男子！在什麼地方有四正行，這個人就被稱為「行處」。』
『梵天！善男子以什麼樣的人修行四梵行（catvāri brahma-vihārāḥ，慈、悲、喜、舍），他們所行不是梵行？以什麼樣的行為修行四梵行，他們才被稱為成就梵行？』
『善男子！即使在空曠的曠野中修行，卻遠離梵行，這樣的人不能被稱為成就梵行，也不是善巧地瞭解梵行。善男子！還有一些人，即使在樓閣殿堂、金銀床榻、精美被褥之中修行，卻能成就梵行，這樣的人才是真正成就梵行，才是真正善巧地瞭解梵行。』
（梵天）說：『如果見到「我見」（ātma-dṛṣṭi，認為有「我」的見解），這不是智慧的見解嗎？』
回答說：『善男子！是的，是的。善男子！如果見到「我見」，那不是智慧的見解。善男子！就像一個人如實地瞭解金子的性質，就能知道哪些是柔軟的，哪些是不柔軟的。同樣，見到「我」才能清凈智慧。』
（梵天）說：『請問什麼是「我見」？』
回答說：『善男子！所謂的「我見」，就是認為無我的法體是常存的。善男子！「我」本來就沒有實體，本來就沒有形成，因為它是如此畢竟決定的，所以才說名為「我」。』
（梵天）說：『如果我理解文殊師利……』
【English Translation】 English version 『Brahmā (the creator god in Hinduism)! Does the virtuous one wish to make distinctions in emptiness?』
He answered, 『No, not so.』
Mañjuśrī (Bodhisattva symbolizing wisdom) asked Śrīmati-cintin Brahmā (Brahmā with auspicious thoughts), 『Brahmā! Did the Tathāgata (title of the Buddha) not say that all dharmas are empty?』
He answered, 『Yes, that is so.』
Mañjuśrī said, 『Therefore, Brahmā! All dharmas have no distinctions, and the characteristics of these actions are also without distinctions. Therefore, the Tathāgata does not say that dharmas have various characteristics.』
Samatā-gati Brahmā Brāhmaṇa Mahā-brāhmaṇa-putra (Brahmin son of the Great Brahmin Brahmā who practices equanimity) asked Dharma-kumāra Mañjuśrī (Mañjuśrī Bodhisattva as the prince of Dharma), 『Mañjuśrī! As the practitioners mentioned in various languages, what is called 「practice」?』
He answered, 『Good man! Wherever there are four right practices, that person is called a 「place of practice.」』
『Brahmā! Good man, how do some people practice the four Brahma-vihāras (catvāri brahma-vihārāḥ, loving-kindness, compassion, sympathetic joy, and equanimity) such that their practice is not Brahma-vihāra? What kind of practice of the four Brahma-vihāras is called the accomplishment of Brahma-vihāra?』
『Good man! Even if one practices in an empty wilderness, but is far from Brahma-vihāra, that person cannot be called accomplished in Brahma-vihāra, nor is he skillful in knowing Brahma-vihāra. Good man! There are also those who, even while practicing in pavilions, halls, gold and silver beds, and exquisite bedding, can accomplish Brahma-vihāra. Such a person is truly accomplished in Brahma-vihāra and is truly skillful in knowing Brahma-vihāra.』
He (Brahmā) said, 『If one sees 「self-view」 (ātma-dṛṣṭi, the view that there is a 「self」), is that not a view of wisdom?』
He answered, 『Good man! Yes, yes. Good man! If one sees 「self-view,」 that is not a view of wisdom. Good man! Just as a person truly knows the nature of gold and can know which is soft and which is not soft. Likewise, seeing 「self」 can purify wisdom.』
He (Brahmā) said, 『Please explain what is 「self-view」?』
He answered, 『Good man! What is called 「self-view」 is the belief that the essence of the dharma of no-self is permanent. Good man! 「Self」 originally has no substance and was originally not formed. Because it is so ultimately determined, it is called 「self.」』
He (Brahmā) said, 『If I understand Mañjuśrī...』
所說法義，若見我者即是見佛。何以故？我體佛體無分別故。」
文殊師利：「何等人能見如來耶？」
答言：「善男子！若能不改我見相者。何以故？我見法見佛見平等。」
曰：「頗有無所行名為正行耶？」
答言：「有。善男子！若不行一切有為法者，是名正行。」
曰：「云何而行名為正行？」
答言：「善男子！若不為知故行，不為斷故行，不為證故行，不為修故行，是名正行。」
曰：「頗有人不見佛，而彼人慧眼清凈？」
答言：「有。善男子！諸佛如來不見二相，彼人則有聖眼清凈。」
曰：「慧眼見何等法？」
答言：「善男子！若見一法不名慧眼。善男子！慧眼不見有為諸法，亦復不見無為法也。何以故？以彼般若無分別故。以是義故，般若不見有為諸法，彼無為法亦過慧眼，是故不見。」
曰：「頗有正行比丘不得道果？」
答言：「有。善男子！于正行中無果無得亦無正行，彼處亦無修行一法。善男子！亦于彼處無果可得，以無分別故。善男子！若不得一法乃名為得。善男子！若分別言我有所得，彼人我慢，以正行中無增上慢，以無增上慢則無證無得。」
曰：「為得何法說名得道？」
答言：「
【現代漢語翻譯】 現代漢語譯本：所說的法義是，如果有人能見到我，那就是見到了佛。為什麼呢？因為我的本體和佛的本體沒有分別。
文殊師利（Manjushri，菩薩名）：什麼樣的人能夠見到如來（Tathagata，佛的稱號）呢？
回答說：善男子！如果能夠不改變對『我』的見解和表象，就能見到如來。為什麼呢？因為對『我』的見解、對法的見解、對佛的見解，這三者是平等的。
文殊師利問：有沒有什麼都不做，可以稱作是正確的修行呢？
回答說：有。善男子！如果不去修行一切有為法，這就可以稱作是正確的修行。
文殊師利問：怎樣修行才稱作是正確的修行呢？
回答說：善男子！如果不爲了求知而修行，不爲了斷除煩惱而修行，不爲了證悟而修行，不爲了修習而修行，這就稱作是正確的修行。
文殊師利問：有沒有人沒有見到佛，但他的智慧之眼是清凈的呢？
回答說：有。善男子！諸佛如來不執著於二元對立的現象，這樣的人就擁有清凈的聖眼。
文殊師利問：智慧之眼能見到什麼樣的法呢？
回答說：善男子！如果只見到一種法，就不能稱作是智慧之眼。善男子！智慧之眼既不見到有為諸法，也不見到無為法。為什麼呢？因為般若（Prajna，智慧）沒有分別。因為這個緣故，般若既不見到有為諸法，無為法也超越了智慧之眼，所以也見不到。
文殊師利問：有沒有正確修行的比丘（Bhikkhu，出家男子）不能證得道果呢？
回答說：有。善男子！在正確的修行中，沒有果，沒有獲得，也沒有正確的修行本身，那個地方也沒有修行一法。善男子！在那個地方也沒有果可以獲得，因為沒有分別。善男子！如果不能獲得任何一法，才稱作是獲得。善男子！如果分別說我有所獲得，那個人就是我慢。因為正確的修行中沒有增上慢，沒有增上慢就沒有證悟，沒有獲得。
文殊師利問：爲了獲得什麼法才說成是得道呢？
回答說：
【English Translation】 English version: 'The Dharma I speak is such that seeing me is the same as seeing the Buddha. Why? Because my essence and the Buddha's essence are not different.'
Manjushri (Manjushri, name of a Bodhisattva) asked: 'What kind of person can see the Tathagata (Tathagata, an epithet of the Buddha)?'
The answer was: 'Good son! If one can remain unchanged in their view of 'self' and its appearances, then they can see the Tathagata. Why? Because the view of 'self', the view of Dharma, and the view of the Buddha are all equal.'
Manjushri asked: 'Is there such a thing as non-action that can be called right practice?'
The answer was: 'Yes. Good son! If one does not practice any conditioned dharmas (phenomena), that is called right practice.'
Manjushri asked: 'How does one practice to be called right practice?'
The answer was: 'Good son! If one does not practice for the sake of knowing, does not practice for the sake of eliminating, does not practice for the sake of realizing, does not practice for the sake of cultivating, that is called right practice.'
Manjushri asked: 'Is there someone who has not seen the Buddha, yet their eye of wisdom is pure?'
The answer was: 'Yes. Good son! The Buddhas and Tathagatas do not see dualistic appearances; such a person has a pure holy eye.'
Manjushri asked: 'What kind of Dharma does the eye of wisdom see?'
The answer was: 'Good son! If one sees only one Dharma, it cannot be called the eye of wisdom. Good son! The eye of wisdom does not see conditioned dharmas, nor does it see unconditioned dharmas. Why? Because Prajna (Prajna, wisdom) has no discrimination. For this reason, Prajna does not see conditioned dharmas, and the unconditioned Dharma also transcends the eye of wisdom, therefore it cannot be seen.'
Manjushri asked: 'Is there a Bhikkhu (Bhikkhu, a Buddhist monk) who practices rightly but does not attain the fruit of the Path?'
The answer was: 'Yes. Good son! In right practice, there is no fruit, no attainment, and no right practice itself; in that place, there is no practice of a single Dharma. Good son! In that place, there is no fruit to be attained, because there is no discrimination. Good son! If one does not attain a single Dharma, that is called attainment. Good son! If one discriminates and says, 'I have attained something,' that person is arrogant. Because in right practice there is no excessive pride, without excessive pride there is no realization, no attainment.'
Manjushri asked: 'For the attainment of what Dharma is it said that one has attained the Path?'
The answer was:
善男子！以何等法不生，本來不生后亦不生，為得彼法故說實法。」
曰：「若法不生何等法證？」
答言：「善男子！若知不生即說彼知，名為證法。見有為法一切不生，是即名為得證正定。」
曰：「以何名為證正定耶？」
答言：「善男子！我及涅槃平等無二，無有差別，故說名為證正定也。以隨正定，是故說名證正定也。以畢竟得平等法故，說名正定。又以能令得了義故，說名正定。以不戲論諸三昧故，說名正定。」
爾時，世尊贊文殊師利法王子言：「善哉！善哉！文殊師利！快說此言，誠如汝說。如是，文殊師利！汝說此法時，七千比丘不受諸法漏盡心得解脫，三萬二千諸天遠塵離垢于諸法中得法眼凈，有十千人離欲得定，有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，勝思惟梵天白佛言：「世尊！是文殊師利法王子，能作佛事大饒益眾生，令無量眾生入于涅槃。」
佛言：「善男子！汝亦饒益無量眾生令入涅槃。」
文殊師利問言：「梵天！汝謂眾生有數量耶？」答言：「不也。」
問言：「梵天！頗有眾生如來說不？又頗有眾生有眾生體不？」
答言：「無也。」
問言：「梵天！于汝意云何？汝謂如來
【現代漢語翻譯】 現代漢語譯本：『善男子！用什麼方法可以不生？本來不生，後來也不生，爲了得到這種不生的方法，才說真實之法。』 （有人）問：『如果法是不生的，用什麼法來證明呢？』 （文殊師利）回答說：『善男子！如果知道不生，就說這種知見，名為證法。見到一切有為法都是不生的，這就叫做得到證悟的正定。』 （有人）問：『用什麼叫做證正定呢？』 （文殊師利）回答說：『善男子！我（指文殊師利自己）與涅槃平等無二，沒有差別，所以叫做證正定。因為隨順正定，所以叫做證正定。因為最終得到平等之法，所以叫做正定。又因為能夠使人得到究竟之義，所以叫做正定。因為不戲論各種三昧（Samadhi，禪定），所以叫做正定。』 這時，世尊讚歎文殊師利（Manjushri）法王子說：『好啊！好啊！文殊師利！說得真好，確實如你所說。正是這樣，文殊師利！你說此法的時候，七千比丘（Bhikkhu）不受諸法，漏盡心得解脫，三萬二千諸天遠離塵垢，在諸法中得到法眼凈，有一萬人離開慾望得到禪定，有二百人發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），五百菩薩（Bodhisattva）得到無生法忍。』 這時，勝思惟梵天（Brahmā Subhūti）對佛說：『世尊！這位文殊師利法王子，能夠做佛事，大大饒益眾生，使無量眾生進入涅槃。』 佛說：『善男子！你也饒益無量眾生，使他們進入涅槃。』 文殊師利問：『梵天！你認為眾生有數量嗎？』回答說：『沒有。』 （文殊師利）問：『梵天！難道有如來說的眾生嗎？難道有眾生具有眾生的實體嗎？』 （勝思惟梵天）回答說：『沒有。』 （文殊師利）問：『梵天！你認為如來（Tathagata）
【English Translation】 English version: 『Good man! By what method is there non-birth, originally non-birth, and also non-birth later? It is for the sake of attaining that method of non-birth that the true Dharma is spoken.』 (Someone) asked: 『If the Dharma is non-birth, what Dharma is used to prove it?』 (Manjushri) replied: 『Good man! If one knows non-birth, that knowledge is called the Dharma of proof. Seeing that all conditioned dharmas are non-birth, this is called attaining the correct samadhi (Samadhi, concentration) of proof.』 (Someone) asked: 『What is called the correct samadhi of proof?』 (Manjushri) replied: 『Good man! I (referring to Manjushri himself) and Nirvana (Nirvana, liberation) are equal and not two, without any difference, therefore it is called the correct samadhi of proof. Because it accords with correct samadhi, it is called the correct samadhi of proof. Because one ultimately attains the Dharma of equality, it is called correct samadhi. Furthermore, because it can enable one to attain the ultimate meaning, it is called correct samadhi. Because it does not engage in frivolous discussions about the various samadhis (Samadhi, concentration), it is called correct samadhi.』 At that time, the World-Honored One praised the Dharma Prince Manjushri (Manjushri), saying: 『Excellent! Excellent! Manjushri! You have spoken well, it is indeed as you say. Just so, Manjushri! When you spoke this Dharma, seven thousand Bhikkhus (Bhikkhu, monks) were not attached to any dharmas, their outflows were exhausted, and their minds were liberated. Thirty-two thousand devas (devas, gods) were far from dust and defilement, and in all dharmas, they attained the pure Dharma eye. Ten thousand people left desires and attained samadhi (Samadhi, concentration). Two hundred people aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind), and five hundred Bodhisattvas (Bodhisattva) attained the forbearance of the non-birth of dharmas.』 At that time, Brahmā Subhūti (Brahmā Subhūti) said to the Buddha: 『World-Honored One! This Dharma Prince Manjushri is able to do the work of the Buddha, greatly benefiting sentient beings, causing countless sentient beings to enter Nirvana (Nirvana, liberation).』 The Buddha said: 『Good man! You also benefit countless sentient beings, causing them to enter Nirvana (Nirvana, liberation).』 Manjushri asked: 『Brahmā, do you think sentient beings have a number?』 He replied: 『No.』 (Manjushri) asked: 『Brahmā, are there sentient beings spoken of by the Tathagata (Tathagata, the thus-gone one)? Are there sentient beings that have the substance of sentient beings?』 (Brahmā Subhūti) replied: 『No.』 (Manjushri) asked: 『Brahmā, what do you think? Do you think the Tathagata (Tathagata, the thus-gone one)
有生有滅耶？」
答言：「不也。」
問言：「梵天！若如是者，何等眾生如來令入于涅槃耶？」
梵天答言：「以何等法性，文殊師利法王子如是說法，如是無世間無涅槃。」
文殊師利言：「梵天！如是，如是，如來不見世間，不見涅槃。梵天！如來所化聲聞弟子，彼人亦不見世間，不見涅槃。梵天！所言涅槃唯是言說，然無有人行於世間，亦無有人行於涅槃。」
梵天問言：「諸有所說諍訟言語，如此言語說何等法？」
答言：「梵天！是戲論耳，不說眾生。梵天！若有戲論，然則常無我慢。以是義故，于無物中而戲論也。以知無實有戲論故，不見戲論。若不見戲論，彼人不行世間，若不行世間則不異見，以不異見故說涅槃。」
梵天問言：「文殊師利！所言入涅槃者，以何等對治而說涅槃？」
答言：「梵天！入涅槃者，彼此因緣不相和合，不起無明，不起世間行。若不起行是則不生，若不生者即名涅槃，若不起諸行名為寂靜，彼法名為得證聖道，以常不生，如是名為說四聖諦。」
爾時，平等行梵天婆羅門大婆羅子謂文殊師利法王子言：「文殊師利！如仁所說皆是真實？」
文殊師利言：「善男子！一切言說皆是真實。」
曰：「虛
【現代漢語翻譯】 現代漢語譯本 問：『有生有滅嗎？』 答：『不是的。』 問：『梵天（Brahma，色界天之主）！如果這樣，如來（Tathagata，佛的稱號）讓什麼樣的眾生進入涅槃（Nirvana，解脫）呢？』 梵天答：『以什麼樣的法性，文殊師利（Manjushri，菩薩名）法王子如此說法，既沒有世間，也沒有涅槃。』 文殊師利說：『梵天！是的，是的，如來不見世間，不見涅槃。梵天！如來所教化的聲聞（Sravaka，聽聞佛法而修行的弟子）弟子，他們也不見世間，不見涅槃。梵天！所謂的涅槃只是言說，實際上沒有人行走於世間，也沒有人行走于涅槃。』 梵天問：『所有這些爭論的言語，這些言語說的是什麼法？』 答：『梵天！那是戲論罷了，不是在說眾生。梵天！如果有戲論，那就常常沒有我慢（conceit，驕傲自大）。因為這個緣故，在沒有事物中而戲論。因為知道沒有真實的戲論，所以不見戲論。如果不見戲論，那人就不行走於世間，如果不行走於世間，就沒有不同的見解，因為沒有不同的見解，所以說涅槃。』 梵天問：『文殊師利！所說的進入涅槃，用什麼對治來說明涅槃？』 答：『梵天！進入涅槃的人，彼此的因緣不相互和合，不生起無明（ignorance，對真理的迷惑），不生起世間的行為。如果不生起行為，那就是不生，如果不生，就叫做涅槃，如果不生起諸多的行為，就叫做寂靜，那種法就叫做證得聖道，因為常常不生，這樣就叫做說四聖諦（Four Noble Truths，佛教的基本教義）。』 當時，平等行梵天婆羅門大婆羅子對文殊師利法王子說：『文殊師利！您所說的一切都是真實的嗎？』 文殊師利說：『善男子！一切言說都是真實的。』 （婆羅門）說：『虛妄的言語也是真實的嗎？』
【English Translation】 English version 『Is there birth and death?』 The answer was: 『No.』 The question was: 『Brahma (Lord of the Form Realm)! If that is so, what kind of beings does the Tathagata (the Thus Come One) cause to enter Nirvana (liberation)?』 Brahma answered: 『With what kind of Dharma-nature does Manjushri (a Bodhisattva) Dharma-prince speak in this way, that there is neither world nor Nirvana?』 Manjushri said: 『Brahma! It is so, it is so, the Tathagata does not see the world, does not see Nirvana. Brahma! The Sravaka (a disciple who hears and practices the Dharma) disciples transformed by the Tathagata, they also do not see the world, do not see Nirvana. Brahma! The so-called Nirvana is only speech, but in reality, no one walks in the world, nor does anyone walk in Nirvana.』 Brahma asked: 『All these words of contention, what Dharma do these words speak of?』 The answer was: 『Brahma! It is mere playfulness, not speaking of beings. Brahma! If there is playfulness, then there is always no conceit (arrogance). For this reason, one engages in playfulness in the absence of things. Because one knows that there is no real playfulness, one does not see playfulness. If one does not see playfulness, that person does not walk in the world, and if one does not walk in the world, then there is no different view, and because there is no different view, one speaks of Nirvana.』 Brahma asked: 『Manjushri! Regarding the so-called entering Nirvana, with what antidote is Nirvana explained?』 The answer was: 『Brahma! Those who enter Nirvana, their mutual causes and conditions do not come together, ignorance (delusion) does not arise, worldly actions do not arise. If actions do not arise, then there is no birth, and if there is no birth, it is called Nirvana, and if no actions arise, it is called stillness, that Dharma is called attaining the holy path, because it is always unproduced, this is called speaking of the Four Noble Truths (the fundamental teachings of Buddhism).』 At that time, the great Brahmana son of the Brahman who practices equality, said to Manjushri Dharma-prince: 『Manjushri! Is everything you say true?』 Manjushri said: 『Good man! All speech is true.』 He said: 『Are false words also true?』
妄言說亦真實耶？」
答言：「如是。何以故？善男子！是諸言說皆為虛妄，無處無方；若法虛妄無處無方，即是真實。以是義故，一切言說皆是真實。善男子！提婆達多所有語言與如來語無異無別。何以故？諸有言說一切皆是如來言說，不出如故，諸有言語所說之事，一切皆以無所說故得有所說，是以一切言說皆等，文字同故，文字空故。」
曰：「如來可不說凡夫語賢聖語耶？」
文殊師利言：「如是。善男子！可不如彼文字言語聖人說法，凡夫亦以文字章句有所說耶？」
答言：「如是。」
曰：「頗有文字分別言語，此是凡夫文字言語，此是聖人文字言語耶？」
答言：「無也。」
文殊師利言：「善男子！如彼言語名字章句，不分別無分別，如是一切聖人離諸分別。是故聖人無名字說，聖人所行非言語相，亦非法相，非眾生相，如鼓䗍等眾緣和合而有音聲，是諸音聲無所分別。如是，善男子！諸賢聖人善知一切眾因緣故，于諸言說悉皆平等無所分別。」
平等行菩薩言：「文殊師利！如佛所說，大眾集會當行二事，若如實說法，若聖默然。文殊師利！何者如實說法？何者是聖默然？」
答言：「善男子！若說法不違佛、不違法、不違僧，是名如實
【現代漢語翻譯】 現代漢語譯本： 『那麼，虛妄的言語也是真實的嗎？』
回答說：『是的。為什麼呢？善男子！這些言語都是虛妄的，沒有處所，沒有方向；如果法是虛妄的，沒有處所，沒有方向，那就是真實。因為這個緣故，一切言語都是真實的。善男子！提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的所有言語和如來的言語沒有差異，沒有區別。為什麼呢？所有的言語都是如來的言語，沒有超出如來的本性，所有的言語所說的事情，都是因為沒有說而得以說，因此一切言語都是平等的，文字相同，文字的本性是空。』
（平等行菩薩）問：『如來難道不說凡夫的語言和賢聖的語言嗎？』
文殊師利（Manjushri，智慧的象徵）說：『是的。善男子！正如那些文字言語，聖人說法，凡夫也用文字章句來說話嗎？』
（平等行菩薩）回答說：『是的。』
（平等行菩薩）問：『那麼，有沒有文字分別言語，這是凡夫的文字言語，這是聖人的文字言語呢？』
（平等行菩薩）回答說：『沒有。』
文殊師利說：『善男子！正如那些言語名字章句，不分別也沒有分別，這樣一切聖人遠離各種分別。因此聖人沒有名字可說，聖人所行不是言語的相，也不是法的相，也不是眾生的相，就像鼓聲等各種因緣和合而有音聲，這些音聲沒有分別。這樣，善男子！各位賢聖人善於瞭解一切眾因緣，對於各種言語都平等對待，沒有分別。』
平等行菩薩說：『文殊師利！如佛所說，大眾應當實行兩件事，要麼如實說法，要麼聖默然。文殊師利！什麼是如實說法？什麼是聖默然？』
文殊師利回答說：『善男子！如果說法不違背佛（Buddha）、不違背法（Dharma）、不違背僧（Sangha），這叫做如實說法。
【English Translation】 English version: 『Then, are false words also true?』
He answered, 『Yes. Why? Good man! All these words are false, without place, without direction; if the Dharma is false, without place, without direction, then that is truth. For this reason, all words are true. Good man! All the words of Devadatta (Buddha's cousin who later betrayed him) are no different from the words of the Tathagata (another name for Buddha). Why? All words are the words of the Tathagata, not going beyond the original nature, and all the things spoken of in words are spoken because of not speaking. Therefore, all words are equal, because the letters are the same, and because the nature of the letters is emptiness.』
(The Bodhisattva of Equal Practice) asked, 『Does the Tathagata not speak the language of ordinary people and the language of the wise and holy?』
Manjushri (symbol of wisdom) said, 『Yes. Good man! Just like those written words, the sages preach the Dharma, and ordinary people also use written words and sentences to speak?』
(The Bodhisattva of Equal Practice) answered, 『Yes.』
(The Bodhisattva of Equal Practice) asked, 『Then, are there written words that distinguish speech, saying, 'These are the written words of ordinary people, and these are the written words of sages'?』
(The Bodhisattva of Equal Practice) answered, 『No.』
Manjushri said, 『Good man! Just like those words, names, and sentences, without distinction or non-distinction, so all sages are free from all distinctions. Therefore, there are no names to be spoken of by sages, and what sages do is not the aspect of language, nor the aspect of Dharma, nor the aspect of sentient beings, just like the sound of a drum and other causes and conditions coming together to produce sound, and these sounds have no distinction. Thus, good man! All the wise and holy people are good at understanding all the causes and conditions, and they treat all words equally, without distinction.』
The Bodhisattva of Equal Practice said, 『Manjushri! As the Buddha said, the assembly should practice two things: either speak the Dharma truthfully, or remain in noble silence. Manjushri! What is speaking the Dharma truthfully? What is noble silence?』
Manjushri answered, 『Good man! If speaking the Dharma does not contradict the Buddha (Buddha), does not contradict the Dharma (Dharma), and does not contradict the Sangha (Sangha), this is called speaking the Dharma truthfully.
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！若依四念處有所說，是名如實說法；若於一切法無所憶念，是名聖默然。若依四正勤有所說，是名如實說法；若於平等不作平等非不作平等，是名聖默然。若依四如意足有所說，是名如實說法；若不捨身口意，是名聖默然。若依五根五力有所說，是名如實說法；若不隨他語而有所信，為不取不捨故分別諸法，一心安住無念念中，若信諸法自性清凈，離一切戲論諸因緣行，是名聖默然。
「若依七菩提分有所說，是名如實說法；若常行舍心無所分別，無增無減，是名聖默然。若依八聖道有所說，是名如實說法；若知諸法相如彼筏喻，不依法行，不依非法行，是名聖默然。
「善男子！於三十七菩提分法，若能以言語建立開示分別演說，是名如實說法，如實說故，是名如實說法；若身證是法，而不離身見法，亦不離法見身，於是觀中不見二相不見不二相，如是現前見而不見，是名聖默然。
「複次，善男子！若不妄想著我，亦不妄想著他，不妄想著法非法非非法妄想，而有所說，是名如實說法；若得不可說法想，能離一切名字言語音聲，得不動處入離行心，是名聖默然。
「複次，善男子！若於一切眾生，知
諸根力如是說法，是名如實說法；若常在於定心不散亂，是名聖默然。」
爾時，平等行梵天婆羅門大婆羅子白文殊師利法王子言：「文殊師利！如我解文殊師利所說法義，諸聲聞人辟支佛等，一切無有如實說法、無聖默然。何以故？不能了知一切眾生諸根利鈍，亦復不能常在定故。文殊師利！世間若有以真實語而問言曰：『誰是世間如實說法？何者世間聖默然住？』當爲說言諸佛是也。文殊師利！當爲正說諸佛是也。何以故？諸佛如來具諸根力，善知眾生諸根利鈍，常在定故。」
佛告文殊師利法王子言：「如是，如是！如平等行善男子所說，唯諸如來有此二法。」
爾時，長老須菩提白佛言：「世尊！我親從佛聞、從佛親受，汝等集會當行二事，若如實說法、若聖默然。世尊！若聲聞人不能行者，云何如來敕諸比丘，行如實說法？行聖默然？」
佛言：「須菩提！于汝意云何？若聲聞人不從他聞，能如實說法聖默然不？」
須菩提言：「不也。世尊！」
佛言：「須菩提！是故當知，一切聲聞辟支佛人，皆悉無有如實說法、無聖默然。」
爾時，文殊師利法王子問長老須菩提言：「長老須菩提！如來如實了知眾生八萬四千心行，汝知不乎？汝於此中能有智慧，隨其所
【現代漢語翻譯】 現代漢語譯本：'像這樣根據諸根（indriya，感覺器官）和諸力（bala，力量）來說法，這被稱為如實說法；如果能經常處於禪定之中而不散亂，這被稱為聖默然。'
這時，平等行梵天（Samantagamana-brahman，一種梵天）婆羅門（Brahmana，印度教祭司）的大兒子對文殊師利（Manjushri，智慧的菩薩）法王子說：'文殊師利！依我理解文殊師利所說的法義，所有的聲聞（Shravaka，聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，緣覺）等，都沒有如實說法和聖默然。為什麼呢？因為他們不能了知一切眾生的諸根利鈍，也不能經常處於禪定之中。文殊師利！世間如果有人用真實的話語提問說：「誰是世間如實說法者？誰是世間聖默然的住者？」應當回答說是諸佛。文殊師利！應當正確地說諸佛才是。為什麼呢？因為諸佛如來（Tathagata，如來）具足諸根力和善於瞭解眾生諸根的利鈍，並且常在禪定之中。'
佛（Buddha，覺悟者）告訴文殊師利法王子說：'是的，是的！正如平等行善男子所說，只有諸如來才具有這兩種法。'
這時，長老須菩提（Subhuti，佛陀的弟子）問佛說：'世尊（Bhagavan，佛的尊稱）！我親自從佛那裡聽聞、從佛那裡親身接受教導，你們應當奉行兩件事，即如實說法和聖默然。世尊！如果聲聞人不能奉行，那麼如來怎麼會命令比丘（Bhikshu，出家修行的僧人）們奉行如實說法和聖默然呢？'
佛說：'須菩提！你認為怎麼樣？如果聲聞人不從他人那裡聽聞，能做到如實說法和聖默然嗎？'
須菩提說：'不能。世尊！'
佛說：'須菩提！因此應當知道，一切聲聞和辟支佛，都沒有如實說法和聖默然。'
這時，文殊師利法王子問長老須菩提說：'長老須菩提！如來如實地了知眾生八萬四千種心行，你知道嗎？你對此能有智慧，隨順他們的所……'
【English Translation】 English version: 'Speaking in accordance with the faculties (indriya, sense organs) and powers (bala, strengths) is called speaking truthfully; constantly abiding in samadhi (concentration) without distraction is called noble silence.'
At that time, the great son of the Brahman (Brahmana, Hindu priest) Samantagamana-brahman (a type of Brahma) said to the Dharma Prince Manjushri (Manjushri, Bodhisattva of wisdom): 'Manjushri! As I understand the Dharma taught by Manjushri, all Shravakas (Shravaka, hearers of the Dharma who attain enlightenment) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) do not possess truthful speech or noble silence. Why? Because they cannot understand the sharpness or dullness of all beings' faculties, nor can they constantly abide in samadhi. Manjushri! If someone in the world were to ask with truthful words, 「Who in the world speaks truthfully? Who abides in noble silence?」 one should answer that it is the Buddhas. Manjushri! One should rightly say that it is the Buddhas. Why? Because the Buddhas, the Tathagatas (Tathagata, Thus Come One), possess all faculties and powers, are skilled in understanding the sharpness or dullness of beings' faculties, and constantly abide in samadhi.'
The Buddha (Buddha, the awakened one) said to the Dharma Prince Manjushri: 'So it is, so it is! As the good man Samantagamana has said, only the Tathagatas possess these two qualities.'
At that time, the Elder Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: 'Bhagavan (Bhagavan, a title of the Buddha)! I have personally heard from the Buddha and received instruction from the Buddha that you should practice two things: truthful speech and noble silence. Bhagavan! If the Shravakas cannot practice these, how can the Tathagata command the Bhikshus (Bhikshu, monks) to practice truthful speech and noble silence?'
The Buddha said: 'Subhuti! What do you think? If the Shravakas do not hear from others, can they achieve truthful speech and noble silence?'
Subhuti said: 'No, Bhagavan!'
The Buddha said: 'Subhuti! Therefore, you should know that all Shravakas and Pratyekabuddhas do not possess truthful speech or noble silence.'
At that time, the Dharma Prince Manjushri asked the Elder Subhuti: 'Elder Subhuti! The Tathagata truly knows the eighty-four thousand mental activities of beings, do you know this? Do you have the wisdom to, according to their…'
應為說法不？」答言：「不能。」
文殊師利言：「今須菩提能入觀一切眾生心三昧，通達一切眾生心心所行，自心他心無所礙不？」答言：「不能。」
文殊師利言：「如來如實了知眾生八萬四千心行，隨其所應為說法藥，又常住定平等相中心不動搖，而常通達一切眾生心心所行，而不思惟無障無閡。今須菩提能如是不？」答言：「不能。」
文殊師利言：「如來如實了知眾生八萬四千心行，如實說法藥而常在定，平等相中心不搖動，亦常通達一切眾生心心所行，而不思惟無障無礙。須菩提！是故當知，一切聲聞辟支佛人非其境界。
「須菩提！或有眾生多淫慾者，以觀凈故而得解脫，不以不凈，唯佛能知。或有眾生多瞋恚者，以觀過故而得解脫，不以慈心，唯佛能知。或有眾生多愚癡者，以不共語而得解脫，不以說法，唯佛能知。或有眾生等分行者，不以凈觀，不以不凈觀，不以觀過，不以慈心，不以不共語，不以說法，而得解脫者，隨其根性以諸法平等而為說法令得解脫，唯佛能知。是故，須菩提！佛于如實說法人中最為第一，于聖默然中最為第一。」
爾時，長老須菩提白文殊師利法王子言：「文殊師利！若諸聲聞辟支佛人，不能如是如實說法，不能如是聖默然者，諸菩薩摩
【現代漢語翻譯】 現代漢語譯本： 文殊師利問道：『（須菩提，）你認為（佛）應該說法嗎？』須菩提回答說：『不能。』
文殊師利說：『現在，須菩提能夠進入觀一切眾生心三昧（Samadhi of observing the minds of all beings），通達一切眾生心中所想，對於自己和他人的心念都沒有障礙嗎？』須菩提回答說：『不能。』
文殊師利說：『如來（Tathagata）如實地了知眾生八萬四千種心念行為，根據他們的情況而為他們宣說相應的法藥，並且常住在禪定中，在平等之相中內心不動搖，卻能通達一切眾生心中所想，不需思惟，沒有障礙。現在，須菩提能夠像這樣嗎？』須菩提回答說：『不能。』
文殊師利說：『如來如實地了知眾生八萬四千種心念行為，如實地宣說相應的法藥，並且常在禪定中，在平等之相中內心不搖動，也能通達一切眾生心中所想，不需思惟，沒有障礙。須菩提！因此，你應該知道，一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）的境界不是這樣的。』
『須菩提！如果有的眾生淫慾心很重，通過觀想清凈而得到解脫，不是通過觀想不凈；只有佛才能知道。如果有的眾生嗔恚心很重，通過觀想過患而得到解脫，不是通過慈悲心；只有佛才能知道。如果有的眾生愚癡心很重，通過不與人爭辯而得到解脫，不是通過說法；只有佛才能知道。如果有的眾生各種習性都有，不通過觀想清凈，不通過觀想不凈，不通過觀想過患，不通過慈悲心，不通過不與人爭辯，不通過說法，而得到解脫，（佛）會根據他們的根性，以諸法平等的道理為他們說法，使他們得到解脫，只有佛才能知道。因此，須菩提！佛在如實說法的人中最為第一，在聖者的沉默中最為第一。』
這時，長老須菩提對文殊師利（Manjusri）法王子說：『文殊師利！如果各位聲聞、辟支佛不能像這樣如實說法，不能像這樣聖潔地沉默，那麼各位菩薩摩（Bodhisattva-mahasattvas）
【English Translation】 English version: Manjusri asked, 『(Subhuti,) do you think (the Buddha) should preach the Dharma?』 Subhuti replied, 『No.』
Manjusri said, 『Now, is Subhuti able to enter the Samadhi of observing the minds of all beings, understand the thoughts in the minds of all beings, and have no obstacles regarding his own and others' thoughts?』 Subhuti replied, 『No.』
Manjusri said, 『The Tathagata truly knows the eighty-four thousand mental activities of beings, preaches the corresponding Dharma medicine according to their situation, and constantly abides in Samadhi, with his mind unwavering in the aspect of equality, yet he can understand the thoughts in the minds of all beings without thinking and without obstacles. Now, can Subhuti be like this?』 Subhuti replied, 『No.』
Manjusri said, 『The Tathagata truly knows the eighty-four thousand mental activities of beings, truly preaches the corresponding Dharma medicine, and is constantly in Samadhi, with his mind unwavering in the aspect of equality, and he can also understand the thoughts in the minds of all beings without thinking and without obstacles. Subhuti! Therefore, you should know that the realm of all Sravakas and Pratyekabuddhas is not like this.』
『Subhuti! If there are beings with strong lust, they attain liberation through contemplating purity, not through contemplating impurity; only the Buddha knows this. If there are beings with strong anger, they attain liberation through contemplating faults, not through compassion; only the Buddha knows this. If there are beings with strong ignorance, they attain liberation through not arguing with others, not through preaching the Dharma; only the Buddha knows this. If there are beings with various habits, they attain liberation not through contemplating purity, not through contemplating impurity, not through contemplating faults, not through compassion, not through not arguing with others, not through preaching the Dharma; (the Buddha) will preach the Dharma to them according to their nature, with the equality of all Dharmas, so that they may attain liberation; only the Buddha knows this. Therefore, Subhuti! The Buddha is the foremost among those who truly preach the Dharma, and the foremost in the silence of the saints.』
At this time, the elder Subhuti said to the Dharma Prince Manjusri, 『Manjusri! If the Sravakas and Pratyekabuddhas cannot truly preach the Dharma like this, and cannot be as purely silent as this, then the Bodhisattva-mahasattvas』
訶薩，有能成就如是功德如實說法聖默然不？」答言：「唯佛當知。」
於是佛告長老須菩提言：「須菩提！有三昧名入一切語言心不散亂，諸菩薩等若能成就此三昧者，一切皆得如是功德。」
爾時，文殊師利謂平等行菩薩言：「善男子！為諸眾生八萬四千行故，說八萬四千法藏，名為如實說法；常在一切滅受想行定中，名聖默然。善男子！我若一劫若余殘劫，說是二義，如實說法、聖默然相，不可窮盡，然說法辯才亦不盡也。」
於是，佛告平等行菩薩言：「善男子！乃往過去無量無邊，于不可數阿僧祇劫，時世有佛號曰普光如來乃至佛婆伽婆，劫名名稱，國名喜見。彼普光如來喜見世界七寶莊嚴，豐樂安隱無諸怖畏，天人熾盛，其地皆以眾寶莊嚴。
「善男子！彼喜見國土，有四百億諸四天下，一一天下縱廣八萬四千由旬。其中諸城縱廣正等，各一由旬，皆以眾寶而為校飾。彼一一城皆有二萬五千聚落，而圍繞之，一一聚落無量百千萬數人眾，充滿其中安居止住。人見色像心皆喜悅無可憎惡，亦皆悉得唸佛三昧，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，亦多廣說如是法言，若如實說法，若聖默然。
「善
【現代漢語翻譯】 訶薩（Kesa），是否有人能夠成就如是功德，既能如實說法，又能保持聖默然呢？」回答說：「只有佛陀才能知曉。」
於是，佛陀告訴長老須菩提（Subhuti）說：「須菩提！有一種三昧（Samadhi）名為入一切語言心不散亂，諸位菩薩如果能夠成就這種三昧，一切都能夠獲得這樣的功德。」
這時，文殊師利（Manjusri）對平等行菩薩（Samantagamin）說：「善男子！爲了眾生的八萬四千種行為，宣說八萬四千法藏（Dharmakosa），這叫做如實說法；常常處於一切滅受想行定（nirodha-samapatti）中，叫做聖默然。善男子！我即使花費一劫（kalpa）或者剩餘的劫數，來說這兩種含義，如實說法和聖默然的相狀，也是無法窮盡的，然而說法的辯才也不會窮盡。」
於是，佛陀告訴平等行菩薩說：「善男子！在過去無量無邊，于不可數的阿僧祇劫（asamkhyeya kalpa）之前，那時有一尊佛，名號是普光如來（Prabhakararathata），乃至佛婆伽婆（Bhagavat），劫的名字叫做名稱，國家的名字叫做喜見（Harsadarshana）。那尊普光如來所在的喜見世界，用七寶莊嚴，豐饒安樂，沒有各種怖畏，天人和合興盛，那裡的土地都用各種寶物來莊嚴。
「善男子！那個喜見國土，有四百億個四天下（caturdvipa），每一個天下縱橫八萬四千由旬（yojana）。其中各個城市縱橫相等，都是一由旬，都用各種寶物來裝飾。那一座座城市都有兩萬五千個聚落圍繞著它，每一個聚落都有無量百千萬數的人眾，充滿其中安居止住。人們看到美好的事物內心都喜悅，沒有憎惡，也都能夠獲得唸佛三昧（Buddhanusmrti-samadhi），因此這個國土的名字叫做喜見。如果其他世界的菩薩來到這裡，都能夠得到快樂，其他的國土不是這樣。
「善男子！那尊普光佛用三乘法（triyana）為弟子們說法，也廣泛地宣說這樣的法，無論是如實說法，還是聖默然。
【English Translation】 'Kesa, is there anyone who can achieve such merits, both truly expounding the Dharma and maintaining noble silence?' The answer was: 'Only the Buddha knows.'
Then, the Buddha said to the elder Subhuti: 'Subhuti! There is a samadhi (Samadhi) called entering all languages without mental distraction. If bodhisattvas can achieve this samadhi, they will all attain such merits.'
At that time, Manjusri (Manjusri) said to the Samantagamin Bodhisattva: 'Good man! For the sake of the eighty-four thousand practices of sentient beings, eighty-four thousand Dharma treasuries (Dharmakosa) are expounded, which is called truly expounding the Dharma; constantly being in all cessation of perception, feeling, thought, and volition samadhi (nirodha-samapatti), is called noble silence. Good man! Even if I spend one kalpa (kalpa) or the remaining kalpas to speak of these two meanings, the aspects of truly expounding the Dharma and noble silence cannot be exhausted, yet the eloquence of expounding the Dharma will also not be exhausted.'
Then, the Buddha said to the Samantagamin Bodhisattva: 'Good man! In the past, immeasurable and boundless, in countless asamkhyeya kalpas (asamkhyeya kalpa), there was a Buddha named Prabhakararathata (Prabhakararathata), even the Bhagavat (Bhagavat) Buddha, the name of the kalpa was Name, and the name of the country was Harsadarshana (Harsadarshana). The world of Harsadarshana, where that Prabhakararathata Buddha was, was adorned with the seven treasures, abundant and peaceful, without any fears, with gods and humans flourishing, and the land was adorned with various treasures.
'Good man! That land of Harsadarshana has four hundred billion four-world systems (caturdvipa), each world system being eighty-four thousand yojanas (yojana) in length and width. The cities within them are equal in length and width, each being one yojana, and all are decorated with various treasures. Each of these cities is surrounded by twenty-five thousand villages, and each village is filled with countless hundreds of thousands of people, living there in peace. People see beautiful things and their hearts are joyful, without hatred, and they can all attain the Buddhanusmrti-samadhi (Buddhanusmrti-samadhi), therefore the name of this land is Harsadarshana. If bodhisattvas from other worlds come here, they can all find happiness, which is not the case in other lands.
'Good man! That Prabhakararathata Buddha expounds the Dharma to his disciples using the three vehicles (triyana), and also extensively expounds such Dharma, whether it is truly expounding the Dharma or noble silence.'
男子！爾時上方藥王佛國，有二菩薩：一名無盡意；二名益意。詣喜見國普光佛所，頭面禮足，右繞三匝，恭敬合掌，卻住一面。時普光佛為二菩薩，廣分別說凈明三昧言。
「善男子！何故名曰凈明三昧？善男子！若有菩薩入是三昧，即時得離一切煩惱，于諸佛法得凈光明，是故名曰凈明三昧。又前際一切法凈，后際一切法凈，現在一切法凈，是三世法畢竟清凈，以彼清凈常清凈故，是以說言一切諸法自性清凈常清凈也。
「何謂諸法自性清凈？謂一切法自性是空，離一切法有所得故。一切諸法自性無相，離一切法諸分別故。一切諸法自性無愿，以一切法不取不捨無求無慾、諸法畢竟自性離故，是名諸法性常清凈。以何等世間性，涅槃亦爾，同彼法性；以何等涅槃性，一切諸法，亦同彼性；以是故說一切諸法自心性清凈。
「善男子！譬如虛空若受垢染無有是處，心性亦爾，若有垢染無有是處。善男子！譬如虛空雖為煙塵雲霧覆翳不明不凈，而不能染虛空之性。善男子！虛空之性若染污者，終不得名為清凈也，以彼虛空實不可染，是故說為虛空，虛空如是。
「善男子！雖有為行一切眾生，有不正念起諸煩惱，然其彼心自性清凈不可染污。若染污者彼常垢污不可清凈，以不染污，是故彼心
【現代漢語翻譯】 現代漢語譯本 男子！這時，上方藥王佛國（Bhaisajya-raja Buddha-ksetra，藥王佛的國土）有兩位菩薩：一位名叫無盡意（Aksayamati，意為智慧無盡），一位名叫益意（Vardhamati，意為增長智慧）。他們來到喜見國（Nanda-darsana，歡喜顯現的國土）普光佛（Samanta-prabha Buddha，普照之光佛）的住所，以頭面禮拜佛足，然後向右繞佛三圈，恭敬地合起手掌，退到一旁站立。當時，普光佛為這兩位菩薩廣泛地分別解說凈明三昧（Vimala-prabha-samadhi，清凈光明的三昧）的道理，說道： 『善男子！為什麼稱作凈明三昧呢？善男子！如果菩薩進入這種三昧，立刻就能脫離一切煩惱，在諸佛的教法中得到清凈的光明，所以稱作凈明三昧。而且，過去的一切法是清凈的，未來的一切法是清凈的，現在的一切法是清凈的，這三世的一切法都是畢竟清凈的，因為這種清凈是恒常清凈的，所以說一切諸法的自性是清凈的，而且是恒常清凈的。 『什麼叫做諸法的自性清凈呢？就是說一切法的自性是空（sunya，沒有實體），因為脫離了一切法而有所得的緣故。一切諸法的自性是無相（alakshana，沒有相狀），因為脫離了一切法而有種種分別的緣故。一切諸法的自性是無愿（apranihita，沒有愿求），因為對於一切法不取不捨，沒有求取和慾望，諸法的畢竟自性是遠離的緣故，這就叫做諸法的自性恒常清凈。以什麼樣的世間性，涅槃（nirvana，寂滅）也是如此，與那種法性相同；以什麼樣的涅槃性，一切諸法也與那種自性相同；因此說一切諸法自心性清凈。 『善男子！譬如虛空如果會受到污垢染著，那是不可能的，心性也是這樣，如果會有污垢染著，那也是不可能的。善男子！譬如虛空雖然被煙塵雲霧遮蔽，變得不明亮不清凈，但是卻不能夠染污虛空的本性。善男子！如果虛空的本性會被染污，最終就不能稱作清凈了，因為虛空實際上是不可染污的，所以才稱作虛空，虛空就是這樣。 『善男子！雖然有為的行為和一切眾生，有不正的念頭生起各種煩惱，然而他們的心自性是清凈的，不可染污。如果會被染污，那它就永遠是污垢的，不可能清凈，因為它不被染污，所以他們的心
【English Translation】 English version Man! At that time, in the Bhaisajya-raja Buddha-ksetra (Medicine King Buddha Land) above, there were two Bodhisattvas: one named Aksayamati (Inexhaustible Intellect); the second named Vardhamati (Increasing Intellect). They went to the abode of Samanta-prabha Buddha (Universal Light Buddha) in Nanda-darsana (Joyful Vision) country, bowed their heads to his feet, circumambulated him three times to the right, respectfully joined their palms, and stood to one side. At that time, Samanta-prabha Buddha extensively and separately explained the Samadhi of Pure Light (Vimala-prabha-samadhi) to the two Bodhisattvas, saying: 『Good men! Why is it called the Samadhi of Pure Light? Good men! If a Bodhisattva enters this Samadhi, he will immediately be free from all afflictions and obtain pure light in the Buddhadharma; therefore, it is called the Samadhi of Pure Light. Moreover, all dharmas of the past are pure, all dharmas of the future are pure, and all dharmas of the present are pure. These dharmas of the three times are ultimately pure, because that purity is eternally pure; therefore, it is said that the self-nature of all dharmas is pure and eternally pure. 『What is meant by the self-nature of all dharmas being pure? It means that the self-nature of all dharmas is sunya (empty), because it is apart from all dharmas that something is obtained. The self-nature of all dharmas is alakshana (without characteristics), because it is apart from all dharmas that there are various discriminations. The self-nature of all dharmas is apranihita (without wishes), because with regard to all dharmas, there is no grasping or abandoning, no seeking or desiring; the ultimate self-nature of all dharmas is detachment; this is called the eternal purity of the nature of all dharmas. With what kind of worldly nature is nirvana (extinction) also like that, the same as that dharma-nature; with what kind of nirvana-nature are all dharmas also the same as that nature; therefore, it is said that the self-mind nature of all dharmas is pure. 『Good men! For example, if empty space could be stained by dirt, that would be impossible; the nature of the mind is also like that; if it could be stained by dirt, that would be impossible. Good men! For example, although empty space is covered by smoke, dust, clouds, and mist, making it unclear and impure, it cannot stain the nature of empty space. Good men! If the nature of empty space could be stained, it could never be called pure, because empty space is actually unstainable; therefore, it is called empty space; empty space is like this. 『Good men! Although there are conditioned actions and all sentient beings, and incorrect thoughts arise, causing various afflictions, their mind's self-nature is pure and unstainable. If it could be stained, it would always be defiled and could not be purified, because it is unstained, therefore their mind
自性清凈心得解脫。善男子！如是名入凈明三昧門。
「善男子！彼普光佛，為二菩薩說如是法，彼二菩薩聞是三昧，于諸法中得不可思議法之光明。
勝思惟梵天所問經卷第四 大正藏第 15 冊 No. 0587 勝思惟梵天所問經
勝思惟梵天所問經卷第五
元魏天竺三藏菩提流支譯
「爾時，無盡意菩薩白普光如來言：『世尊！我等已聞入凈明三昧門，當以何行行此法門？』時普光佛告無盡意菩薩言：『善男子！有二法行，汝等當行：若如實說法，若聖默然。』時二菩薩從佛受教，頭面禮足，繞佛三匝，繞已而出，趣一園林有妙池水，自以神力化作寶樓于中修行。
「時有梵天名曰妙光，與諸梵俱，七萬二千來至其所，頭面禮足，問二菩薩言：『善男子！普光如來說如是言，汝等善男子大眾集會當行二事，若如實說法，若聖默然。善男子！何謂如實說法？何謂聖默然？』二菩薩言：『梵天！汝今至心善聽，我當少分為汝說之；如汝所問，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。時諸梵眾七萬二千，皆得無生法忍，妙光梵天得普光三昧。
「時二菩薩於是七萬六千歲中，以樂說力無礙辯才，答其所問，如實說法、若聖默然，不懈不息
【現代漢語翻譯】 現代漢語譯本：自性清凈的心獲得解脫。善男子！這叫做進入凈明三昧門（進入清凈光明的禪定之門）。 善男子！普光佛（Prabhāṃkarabuddha）為兩位菩薩宣說了這樣的法，這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之光明。 《勝思惟梵天所問經》卷第四 《勝思惟梵天所問經》卷第五 元魏天竺三藏菩提流支譯 這時，無盡意菩薩（Akṣayamati Bodhisattva）對普光如來（Prabhāṃkaratathāgata）說：『世尊！我們已經聽聞了進入凈明三昧門，應當以什麼樣的行為來修行這個法門呢？』當時，普光佛告訴無盡意菩薩說：『善男子！有兩種法行，你們應當修行：一是如實說法，二是聖默然。』當時，兩位菩薩從佛那裡接受教誨，以頭面禮拜佛足，繞佛三圈，繞完后離開，前往一個園林，那裡有美妙的池水，他們用自己的神通力化作寶樓，在其中修行。 當時，有一位梵天名叫妙光（Śrīprabha），與諸位梵天共七萬二千人來到他們那裡，以頭面禮拜他們的雙足，問兩位菩薩說：『善男子！普光如來說這樣的話，你們這些善男子大眾應當修行兩件事，一是如實說法，二是聖默然。善男子！什麼叫做如實說法？什麼叫做聖默然？』兩位菩薩說：『梵天！你現在專心致志地聽，我將稍微為你解說；像你所問的，只有如來才能完全通達。』於是，兩位菩薩用兩句義理，為諸位梵眾廣泛地分別解說。當時，諸位梵眾七萬二千人，都獲得了無生法忍（anutpattika-dharma-kṣānti），妙光梵天（Śrīprabha Brahma）獲得了普光三昧（Prabhāṃkara-samādhi）。 當時，兩位菩薩在這七萬六千年中，以樂說之力和無礙辯才，回答他們所提出的問題，如實說法，或者聖默然，不懈怠也不停止。
【English Translation】 English version: The mind, pure in its own nature, attains liberation. Good man! This is called entering the gate of the Pure Bright Samadhi (entering the samadhi of pure light). Good man! The Prabhāṃkarabuddha (Light-Making Buddha) spoke this Dharma for two Bodhisattvas, and these two Bodhisattvas, upon hearing this samadhi, obtained the light of inconceivable Dharma in all Dharmas. The Sutra of Brahma's Questions by Vimalakirti, Volume Four The Sutra of Brahma's Questions by Vimalakirti, Volume Five Translated by Bodhiruci of the Yuan Wei Dynasty from India At that time, Akṣayamati Bodhisattva (Inexhaustible Intent Bodhisattva) said to Prabhāṃkaratathāgata (Light-Making Thus Come One): 'World Honored One! We have already heard of entering the gate of the Pure Bright Samadhi. What practices should we undertake to cultivate this Dharma gate?' At that time, Prabhāṃkarabuddha told Akṣayamati Bodhisattva: 'Good man! There are two Dharma practices that you should undertake: speaking truthfully and noble silence.' At that time, the two Bodhisattvas received the teachings from the Buddha, bowed their heads to his feet, circumambulated the Buddha three times, and then left, heading towards a garden with a wonderful pond. They used their supernatural powers to transform a jeweled pavilion in which to cultivate. At that time, a Brahma named Śrīprabha (Glorious Light), along with seventy-two thousand Brahmas, came to their location, bowed their heads to their feet, and asked the two Bodhisattvas: 'Good men! Prabhāṃkarabuddha said these words, that you good men and the assembly should practice two things: speaking truthfully and noble silence. Good men! What is speaking truthfully? What is noble silence?' The two Bodhisattvas said: 'Brahma! Now listen attentively with all your heart, and I will explain a small portion for you; as for what you ask, only the Tathagata can fully understand.' Thereupon, the two Bodhisattvas used two lines of meaning to extensively explain and differentiate for the assembly of Brahmas. At that time, seventy-two thousand Brahmas all attained the Anutpattika-dharma-kṣānti (tolerance of the non-arising of dharmas), and Śrīprabha Brahma (Glorious Light Brahma) attained the Prabhāṃkara-samādhi (Light-Making Samadhi). At that time, for seventy-six thousand years, the two Bodhisattvas, with the power of joyful speech and unobstructed eloquence, answered their questions, speaking truthfully, or remaining in noble silence, without懈怠 or ceasing.
分別二句，互相問答，而不窮盡。於是，普光如來在虛空中作如是言：『善男子！汝等勿于文字言說而起諍訟，凡諸言說皆空如響，如所問答亦復如是。汝等二人皆悉獲得無礙辯才及無盡陀羅尼，若於一劫，若於百劫，說此二句辯不可盡。善男子！諸佛之法是寂滅相第一之義，此中寂靜畢竟寂靜，無字無義不可言說，所有言說皆是無義。是故，汝等諸善男子當依于義莫依名字。』時二菩薩聞佛教已默然而止。
「善男子！以是義故，當知菩薩若以辯才有所說法，于百千萬劫，若復過於百千萬劫，不可窮盡。善男子！于意云何？彼二菩薩豈異人乎？無盡意者，今文殊師利是；益意菩薩，汝身是也；妙光梵天，勝思惟是。」
爾時，平等行菩薩白佛言：「希有世尊！諸佛菩提為大饒益精進眾生，如說行者得出菩提。世尊！眾生懈怠，其有不能如說行者，雖復值遇百千萬佛無能為也，是故當知，從勤精進得出菩提。」
爾時，文殊師利問平等行梵天婆羅門大婆羅子言：「善男子！汝知菩薩云何修行名勤精進？」
答言：「文殊師利！若菩薩能得聖道，名勤精進。」
曰：「云何修行能得聖道？」
曰：「若於諸法無所分別，如是行者能得聖道。」
曰：「云何名為得聖道已？」
【現代漢語翻譯】 現代漢語譯本： 這兩句問答，彼此往復，沒有窮盡。這時，普光如來在虛空中這樣說道：『善男子！你們不要因為文字言說而爭論，一切言說都空虛如迴響，像你們的問答也是如此。你們二人都已獲得無礙的辯才和無盡的陀羅尼（dharani，總持、真言），即使經過一劫，甚至百劫，也說不盡這兩句話的辯論。善男子！諸佛的法是寂滅之相，是第一義諦，其中寂靜，畢竟寂靜，沒有文字，沒有意義，不可言說，所有言說都是沒有意義的。所以，你們這些善男子應當依從義理，不要依從文字。』當時，兩位菩薩聽了佛的教誨，默默地停止了辯論。
『善男子！因為這個緣故，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，也無法窮盡。善男子！你認為如何？那兩位菩薩難道是別人嗎？無盡意（Wujinyi）就是現在的文殊師利（Manjushri），益意菩薩（Yiyi Pusa）就是你，妙光梵天（Miaoguang Fantian）就是勝思惟（Shengsiwei）。』
這時，平等行菩薩（Pingdengxing Pusa）對佛說：『希有啊，世尊！諸佛的菩提（Bodhi，覺悟）對於精進的眾生來說是極大的饒益，如說修行的人能夠證得菩提。世尊！眾生如果懈怠，不能如所說的那樣修行，即使遇到百千萬佛也沒有用，所以應當知道，從勤奮精進才能證得菩提。』
這時，文殊師利問平等行梵天婆羅門大婆羅子（Pingdengxing Fantian Poluomen Da Poluozi）說：『善男子！你知道菩薩如何修行才叫做勤奮精進嗎？』
答道：『文殊師利！如果菩薩能夠證得聖道，就叫做勤奮精進。』
文殊師利問：『如何修行才能證得聖道？』
答道：『如果對於諸法沒有分別，這樣修行的人就能證得聖道。』
文殊師利問：『什麼叫做已經證得聖道？』
【English Translation】 English version: These two sentences were asked and answered reciprocally, without end. Thereupon, Tathagata Universal Light spoke thus in the void: 『Good men! Do not engage in disputes over words and speech. All speech is empty like an echo, and so are your questions and answers. Both of you have attained unobstructed eloquence and inexhaustible dharani (總持、真言), and even if you were to speak for one kalpa, or even a hundred kalpas, you could not exhaust the debate over these two sentences. Good men! The Dharma of all Buddhas is the aspect of quiescence and extinction, the supreme meaning. In it, there is stillness, ultimate stillness, without words, without meaning, beyond expression. All speech is without meaning. Therefore, you good men should rely on the meaning and not on the words.』 At that time, the two Bodhisattvas, having heard the Buddha's teaching, silently ceased their debate.
『Good men! For this reason, you should know that if a Bodhisattva speaks with eloquence, even for hundreds of thousands of kalpas, or even more than hundreds of thousands of kalpas, it cannot be exhausted. Good men! What do you think? Are those two Bodhisattvas different people? Inexhaustible Intent (Wujinyi) is now Manjushri (文殊師利), Profitable Intent Bodhisattva (Yiyi Pusa) is you, and Wonderful Light Brahma (Miaoguang Fantian) is Superior Thought (Shengsiwei).』
At that time, Bodhisattva Equal Conduct (Pingdengxing Pusa) said to the Buddha: 『Rare indeed, World Honored One! The Bodhi (覺悟) of all Buddhas is of great benefit to diligent beings, for those who practice as taught can attain Bodhi. World Honored One! If beings are lazy and unable to practice as taught, even if they encounter hundreds of thousands of Buddhas, it will be of no avail. Therefore, it should be known that Bodhi is attained through diligent effort.』
At that time, Manjushri asked Brahma Parivrajaka Great Brahmin Son of Equal Conduct (Pingdengxing Fantian Poluomen Da Poluozi): 『Good man! Do you know what practice of a Bodhisattva is called diligent effort?』
He replied: 『Manjushri! If a Bodhisattva can attain the Holy Path, it is called diligent effort.』
Manjushri asked: 『How does one practice to attain the Holy Path?』
He replied: 『If one does not discriminate among all dharmas, such a practitioner can attain the Holy Path.』
Manjushri asked: 『What is called having already attained the Holy Path?』
曰：「若行者于平等中見諸法等，是則名為得聖道已。」
問言：「善男子！所言平等可得見耶？」
答言：「不也。何以故？文殊師利！若平等法可得見者，則非平等。文殊師利！若能不見諸法平等，是則名為見於平等。」
爾時，勝思惟梵天問文殊師利法王子言：「善男子！諸法平等可得見不？」
答言：「梵天！不可見也，若見平等非平等見。」
梵天言：「文殊師利！若行者於一切法平等相中，不見諸法，是則名為得聖道已。」
問言：「梵天！何故不見？」
梵天答言：「離於二相，是故不見。文殊師利！如是不見即是正見。」
問言：「梵天！於世間中誰能平等見？」
梵天答言：「諸佛如來。」
問言：「梵天！云何能見？」
梵天答言：「文殊師利！如色真如不異作，受想行識真如亦不異作。文殊師利！如五陰平等名為見平等。」
問言：「梵天！何者是世間？」
梵天答言：「滅盡是世間。」
問言：「梵天！若彼滅盡是世間者，世間之相盡以不耶？」
梵天答言：「世間之相不可盡也。」
問言：「梵天！以何義故，說言世間是滅盡相？」
梵天答言：「世間畢竟是滅盡相
【現代漢語翻譯】 現代漢語譯本 有人問道：『如果修行者在平等之中見到諸法平等，那麼這就可以稱作已經證得聖道了嗎？』 又問：『善男子！所說的平等是可以被見到的嗎？』 回答說：『不能。為什麼呢？文殊師利（Manjushri，菩薩名）！如果平等法可以被見到，那就不是平等了。文殊師利！如果能夠不見諸法平等，這就可以稱作見到平等。』 當時，勝思惟梵天（Brahma Suvicintita，天神名）問文殊師利法王子：『善男子！諸法平等是可以被見到的嗎？』 回答說：『梵天！不可以被見到。如果見到平等，那就不是平等的見解。』 梵天說：『文殊師利！如果修行者在一切法平等之相中，不見諸法，這就可以稱作已經證得聖道了。』 又問：『梵天！為什麼不見呢？』 梵天回答說：『因為遠離了二相（對立的兩種概念），所以不見。文殊師利！像這樣不見，就是正確的見解。』 又問：『梵天！在世間之中，誰能夠平等地見？』 梵天回答說：『諸佛如來。』 又問：『梵天！如何能夠見到？』 梵天回答說：『文殊師利！比如色（Rupa，物質）的真如（Tathata，事物的真實本性）不異於作用，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）的真如也不異於作用。文殊師利！像這樣五陰（Skandha，構成個體的五種要素）平等，就叫做見到平等。』 又問：『梵天！什麼是世間？』 梵天回答說：『滅盡就是世間。』 又問：『梵天！如果那個滅盡是世間，那麼世間的相貌就窮盡了嗎？』 梵天回答說：『世間的相貌是不可窮盡的。』 又問：『梵天！以什麼意義的緣故，說世間是滅盡相？』 梵天回答說：『世間畢竟是滅盡相。
【English Translation】 English version It was asked: 'If a practitioner sees the equality of all dharmas (phenomena, teachings) within equality, is this called having attained the Holy Path?' It was asked: 'Good man! Is the so-called equality something that can be seen?' It was answered: 'No. Why? Manjushri (菩薩名, a Bodhisattva)! If the dharma of equality could be seen, then it would not be equality. Manjushri! If one can not see the equality of all dharmas, this is called seeing equality.' At that time, Brahma Suvicintita (天神名, a Brahma) asked Manjushri, the Dharma Prince: 'Good man! Can the equality of all dharmas be seen?' He answered: 'Brahma! It cannot be seen. If one sees equality, that is not the view of equality.' Brahma said: 'Manjushri! If a practitioner, in the aspect of the equality of all dharmas, does not see the dharmas, this is called having attained the Holy Path.' It was asked: 'Brahma! Why does one not see?' Brahma answered: 'Because one is apart from the two aspects (duality), therefore one does not see. Manjushri! Such non-seeing is precisely correct seeing.' It was asked: 'Brahma! In the world, who can see equally?' Brahma answered: 'All Buddhas and Tathagatas (如來, Thus Come Ones).' It was asked: 'Brahma! How can one see?' Brahma answered: 'Manjushri! For example, the Suchness (Tathata, 事物的真實本性) of Rupa (色, form) is not different from action, and the Suchness of Vedana (受, feeling), Samjna (想, perception), Samskara (行, volition), and Vijnana (識, consciousness) is also not different from action. Manjushri! Such equality of the five Skandhas (五陰, aggregates) is called seeing equality.' It was asked: 'Brahma! What is the world?' Brahma answered: 'Extinction is the world.' It was asked: 'Brahma! If that extinction is the world, then are the appearances of the world exhausted?' Brahma answered: 'The appearances of the world cannot be exhausted.' It was asked: 'Brahma! With what meaning is it said that the world is the aspect of extinction?' Brahma answered: 'The world is ultimately the aspect of extinction.'
，以是義故，相不可盡。何以故？以是盡故不復更盡。」
問言：「梵天！佛可不說諸有為法是盡相耶？」
梵天答言：「盡法相者彼常不盡，是故佛說一切有為相不盡也。」
問言：「梵天！何故數名有為法耶？」
梵天答言：「以其盡故名有為法。」
問言：「梵天！有為諸法為住何所？」
梵天答言：「有為法住無為性中。」
問言：「梵天！若如是者，有為之法與無為法有何差別？」
梵天答言：「有為之法與無為法，文字言說有差別耳。何以故？文字言說即是有為是無為故，若求有為無為法相則無差別，以彼法相無分別故。」
問言：「梵天！何等法上有此言語？」
梵天答言：「得無為法，則不分別法上言語。」
問言：「梵天！何等言語名為義耶？」
梵天答言：「所謂為他令心取相說彼言語。何以故？一切文字名為戲論，而佛如來不住戲論、不依不說。文殊師利！一切言語本非言語，是故佛說一切諸法不可說也。何以故？諸佛如來非彼言語而得名故。」
問言：「梵天！諸佛如來云何得名？」
梵天答言：「諸佛如來非色非相非法得名。」
問言：「梵天！諸佛如來可離色法而得名耶？」
答
【現代漢語翻譯】 現代漢語譯本：因此，相是無法窮盡的。為什麼呢？因為如果是窮盡的，就不會再有窮盡這回事了。
有人問：『梵天（Brahmā，印度教的創造神）！佛陀難道不是說一切有為法都是盡滅之相嗎？』
梵天回答說：『盡法之相，它本身常是不盡的，所以佛陀說一切有為之相是不盡的。』
有人問：『梵天！為什麼稱作有為法呢？』
梵天回答說：『因為它們會消逝，所以稱為有為法。』
有人問：『梵天！有為諸法依住于什麼地方呢？』
梵天回答說：『有為法依住于無為的自性之中。』
有人問：『梵天！如果這樣，有為之法與無為之法有什麼差別呢？』
梵天回答說：『有為之法與無為之法，只是在文字言說上有差別罷了。為什麼呢？因為文字言說既是有為也是無為，如果探求有為和無為的法相，那就沒有差別，因為它們的法相沒有分別。』
有人問：『梵天！在什麼樣的法上會有這些言語呢？』
梵天回答說：『證得無為法，就不會在法上分別言語。』
有人問：『梵天！什麼樣的言語可以稱為義理呢？』
梵天回答說：『所謂爲了讓別人心中取相而說的那些言語。為什麼呢？一切文字都名為戲論，而佛陀如來不住於戲論，不依戲論而說。文殊師利（Mañjuśrī，智慧的象徵）！一切言語本來就不是言語，所以佛陀說一切諸法不可說。為什麼呢？諸佛如來不是通過言語而得名的。』
有人問：『梵天！諸佛如來是如何得名的呢？』
梵天回答說：『諸佛如來不是通過色（rūpa，物質）、相（lakṣaṇa，表象）、法（dharma，法則）而得名的。』
有人問：『梵天！諸佛如來可以離開色法而得名嗎？』
梵天回答說：
【English Translation】 English version: 'Therefore, characteristics cannot be exhausted. Why? Because if they were exhausted, there would be no further exhaustion.'
Someone asked: 'Brahmā! Does the Buddha not say that all conditioned dharmas (saṃskṛta-dharma, phenomena subject to cause and effect) are of the nature of exhaustion?'
Brahmā replied: 'The nature of exhaustion itself is constantly inexhaustible; therefore, the Buddha says that the characteristics of all conditioned phenomena are inexhaustible.'
Someone asked: 'Brahmā! Why are they called conditioned dharmas?'
Brahmā replied: 'Because they are subject to cessation, they are called conditioned dharmas.'
Someone asked: 'Brahmā! Where do these conditioned dharmas abide?'
Brahmā replied: 'Conditioned dharmas abide in the nature of the unconditioned (asaṃskṛta).'
Someone asked: 'Brahmā! If that is so, what is the difference between conditioned and unconditioned dharmas?'
Brahmā replied: 'The difference between conditioned and unconditioned dharmas lies only in verbal expression. Why? Because verbal expression is both conditioned and unconditioned. If one seeks the characteristics of conditioned and unconditioned dharmas, there is no difference, because their characteristics are without distinction.'
Someone asked: 'Brahmā! Upon what dharma do these words arise?'
Brahmā replied: 'Having attained the unconditioned dharma, one does not discriminate words upon dharmas.'
Someone asked: 'Brahmā! What kind of speech is called meaning?'
Brahmā replied: 'That which is spoken to cause others to grasp an image in their minds. Why? All words are called playfulness (prapañca), but the Buddha Tathāgata (Tathāgata, 'the one who has thus come' or 'the one who has thus gone') does not abide in playfulness, nor does he speak without relying on it. Mañjuśrī! All speech is fundamentally not speech; therefore, the Buddha says that all dharmas are unspeakable. Why? Because the Buddhas Tathāgatas are not named by those words.'
Someone asked: 'Brahmā! How are the Buddhas Tathāgatas named?'
Brahmā replied: 'The Buddhas Tathāgatas are not named by form (rūpa), characteristics (lakṣaṇa), or dharma (dharma).'
Someone asked: 'Brahmā! Can the Buddhas Tathāgatas be named apart from form?'
Brahmā replied:
言：「不也。文殊師利！何以故？以色身如及法體如，彼二如法非一非異。諸佛如來如是得名，如來如實真如得名。若佛如來如實得名，彼則不失。」
問言：「梵天！諸佛如來得何法故，號名為佛？」
梵天答言：「文殊師利！諸佛如來皆以通達一切法性清凈真如，如彼真如如是而證。諸佛如來如是得名，是故號為正遍知者。」
爾時，平等行梵天婆羅門大婆羅子白佛言：「世尊！云何菩薩摩訶薩，住大乘中而說言住？」
爾時，世尊以偈答曰：
「菩薩不壞色， 住于菩提心， 知色如菩提， 是黠慧菩薩； 如色菩提然， 平等入如相， 不壞諸法性， 是黠慧菩薩。 不壞菩提義， 則為菩提義， 是菩提義中， 亦無有菩提， 正行第一義， 是名住菩提， 菩薩黠慧人， 如是解菩提。 愚于陰界入， 而欲求菩提， 陰等是菩提， 不別有菩提。 黠慧諸菩薩， 于上中下法， 不取亦不捨， 是名住菩提。 黠慧不分別， 法非法為二， 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， 未得果名聖， 是世間福田。
【現代漢語翻譯】 現代漢語譯本 說：『不是這樣的，文殊師利（Manjushri，智慧的象徵）！為什麼呢？因為色身（Rupakaya，佛的色身）的如（Tathata，真如）和法體（Dharmakaya，法身）的如，這兩種如在法上既不是一也不是異。諸佛如來（Tathagata，如來）因此而得名，如來因如實的真如而得名。如果佛如來因如實而得名，那麼他就不會失去（真如）。』
問：『梵天（Brahma，天神）！諸佛如來因為得到什麼法，而被稱作佛呢？』
梵天答道：『文殊師利！諸佛如來都因為通達一切法性清凈的真如，像那真如一樣如實地證悟。諸佛如來因此而得名，所以被稱為正遍知者（Samyaksambuddha，正等覺者）。』
這時，平等行梵天婆羅門大婆羅子（Samantabhadra Brahman Mahabrahmana，平等行梵天婆羅門的大婆羅門之子）對佛說：『世尊（Bhagavan，佛的尊稱）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何住在大乘（Mahayana，大乘佛教）中，才能被稱為住呢？』
這時，世尊用偈語回答說：
『菩薩不壞色，住于菩提心，知色如菩提，是黠慧菩薩； 如色菩提然，平等入如相，不壞諸法性，是黠慧菩薩。 不壞菩提義，則為菩提義，是菩提義中，亦無有菩提， 正行第一義，是名住菩提，菩薩黠慧人，如是解菩提。 愚于陰界入，而欲求菩提，陰等是菩提，不別有菩提。 黠慧諸菩薩，于上中下法，不取亦不捨，是名住菩提。 黠慧不分別，法非法為二，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，未得果名聖，是世間福田。』
【English Translation】 English version He said: 'No, Manjushri (symbol of wisdom)! Why? Because the Suchness (Tathata) of the Rupakaya (Form Body of the Buddha) and the Suchness of the Dharmakaya (Dharma Body of the Buddha), these two Suchnesses are neither one nor different in Dharma. The Buddhas, the Tathagatas (Thus Come Ones), are thus named, the Tathagatas are named because of the true Suchness. If the Buddhas, the Tathagatas, are named because of the true Suchness, then they will not lose (the Suchness).'
He asked: 'Brahma (a deity)! By attaining what Dharma are the Buddhas, the Tathagatas, called Buddhas?'
Brahma replied: 'Manjushri! The Buddhas, the Tathagatas, all attain the name because they have penetrated the pure Suchness of all Dharmas, and they realize it as it truly is. The Buddhas, the Tathagatas, are thus named, therefore they are called Samyaksambuddhas (Perfectly Enlightened Ones).'
At that time, Samantabhadra Brahman Mahabrahmana (the great Brahmin son of Samantabhadra Brahma) said to the Buddha: 'Bhagavan (Blessed One)! How does a Bodhisattva-Mahasattva (Great Bodhisattva) abide in the Mahayana (Great Vehicle) and be said to abide?'
At that time, the Bhagavan answered in verse:
'The Bodhisattva does not destroy form, and abides in the Bodhi-mind; Knowing form as Bodhi, is a wise Bodhisattva; Like form and Bodhi, equally entering the aspect of Suchness, Not destroying the nature of all Dharmas, is a wise Bodhisattva. Not destroying the meaning of Bodhi, is the meaning of Bodhi, In the meaning of Bodhi, there is also no Bodhi, Rightly practicing the supreme meaning, is called abiding in Bodhi, The Bodhisattva, a wise person, understands Bodhi in this way. Foolish about the skandhas, realms, and entrances, yet desiring to seek Bodhi, The skandhas and so on are Bodhi, there is no separate Bodhi. Wise Bodhisattvas, regarding the superior, middle, and inferior Dharmas, Neither grasping nor abandoning, is called abiding in Bodhi. The wise do not discriminate, Dharma and non-Dharma as two, Nor do they attain non-duality, this is called practicing Bodhi. If there is duality, there is conditioned existence, if there is no duality, there is unconditioned existence, Leaving these two extremes, is called practicing Bodhi. This person surpasses ordinary beings, and does not enter the position of Dharma, Not yet attaining the fruit, named a sage, is a field of merit in the world.'
觀察世間法， 處中若蓮華， 遵行最上道， 是名住菩提。 世間行何處， 菩薩彼處行， 一切諸世間， 悉沒何等法， 黠慧如實知， 于中得解脫， 黠慧則不畏， 沒於世間淵， 不怯心劣心， 行於菩薩行。 菩薩黠慧人， 善知法性相， 是故不分別， 是法是非法。 黠慧菩薩行， 無法可舍離， 亦無法可起， 是名菩提相。 一切法無相， 猶如虛空相， 黠慧者不念， 是相是可相。 菩薩常護法， 以住于平等， 平等即是法， 以不分別法。 世有佛無佛， 一切諸法空， 黠慧諸菩薩， 不捨彼法體， 現見佛諸法， 所有法體相， 為于眾生說， 以住真如故。 諸魔不能惻， 以諸行甚深， 黠慧不取法， 遍知諸法故， 求知佛智慧， 而不住于彼， 智不有住處， 非不住異處。 諸佛慧無礙， 不著法非法， 若能不著此， 究竟得菩提。 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， 我本不可得。 如實知諸法， 非縛非解脫， 佛說是施主， 無所見法故。 是等
【現代漢語翻譯】 現代漢語譯本 觀察世間萬法，如同蓮花一般處於污泥而不染，遵循著至高無上的正道，這就是所謂的安住于菩提（Bodhi，覺悟）。 世間眾生在何處行事，菩薩（Bodhisattva）也在那裡行事。一切世間都沉沒在什麼樣的法則之中？ 有智慧的人能夠如實地瞭解這些，並從中獲得解脫。有智慧的人不會畏懼沉沒於世間的深淵，不會膽怯，也不會心生退意，而是勇猛地行菩薩道。 有智慧的菩薩，善於瞭解諸法的本性和表象，因此不會分別什麼是法，什麼不是法。 有智慧的菩薩在修行時，沒有什麼法是需要捨棄的，也沒有什麼法是需要執取的，這就是菩提的真面目。 一切法都沒有固定的相狀，就像虛空一樣。有智慧的人不會執著于任何相狀，認為它是真實存在的。 菩薩常常守護正法，因為他們安住于平等之中。平等就是正法，因為他們不分別諸法。 無論世間有佛（Buddha）還是沒有佛，一切諸法本質上都是空性的。有智慧的菩薩不會捨棄這種法的本體。 他們親眼見到佛以及諸法的本體和表象，爲了眾生宣說這些，因為他們安住于真如（Tathata，事物的真實如是的狀態）的緣故。 諸魔不能夠窺探他們的內心，因為他們的行為非常深奧。有智慧的人不會執取任何法，因為他們遍知一切諸法。 他們追求瞭解佛的智慧，但並不執著于這種智慧。智慧沒有固定的住所，也不是不在其他地方。 諸佛的智慧沒有阻礙，不執著於法，也不執著于非法。如果能夠不執著于這些，最終就能獲得菩提。 那些樂於行善的人，通過佈施而變得更加崇高和尊貴，他們捨棄一切所有，而內心不會動搖。 諸法既不可捨棄，也不可執取。一切世間法，我本來就無法得到。 如實地瞭解諸法，既不是束縛，也不是解脫。佛說這樣的人是真正的施主，因為他們對法沒有任何偏見。 這些...
【English Translation】 English version Observing the laws of the world, like a lotus flower in the midst of it, following the supreme path, this is called dwelling in Bodhi (覺悟, Enlightenment). Where do worldly beings act, there too do Bodhisattvas (菩薩) act. What kind of law do all the worlds sink into? The wise truly know this and are liberated from it. The wise are not afraid of sinking into the abyss of the world, nor are they timid or faint-hearted, but bravely walk the Bodhisattva path. Wise Bodhisattvas are skilled in understanding the nature and appearance of dharmas, and therefore do not distinguish between what is dharma and what is not. When a wise Bodhisattva practices, there is no dharma to be abandoned, nor is there any dharma to be grasped; this is the true nature of Bodhi. All dharmas have no fixed form, like the void. The wise do not cling to any form, thinking it is real. Bodhisattvas always protect the Dharma because they dwell in equality. Equality is the Dharma because they do not discriminate between dharmas. Whether there is a Buddha (佛) in the world or not, all dharmas are essentially empty. Wise Bodhisattvas do not abandon this essence of the Dharma. They see with their own eyes the Buddha and the essence and appearance of all dharmas, and speak of these for the sake of sentient beings, because they dwell in Tathata (事物的真實如是的狀態, Suchness). The demons cannot fathom their hearts because their actions are very profound. The wise do not cling to any dharma because they know all dharmas. They seek to understand the wisdom of the Buddha, but do not cling to that wisdom. Wisdom has no fixed abode, nor is it not in other places. The wisdom of the Buddhas is unobstructed, not attached to dharma or non-dharma. If one can be unattached to these, one will ultimately attain Bodhi. Those who delight in doing good become more sublime and honorable through giving; they give up everything, and their hearts are not shaken. Dharmas cannot be abandoned, nor can they be grasped. All worldly dharmas, I originally could not obtain. Truly knowing all dharmas is neither bondage nor liberation. The Buddha says that such a person is a true benefactor because they have no prejudice towards the Dharma. These...
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， 常住戒法中， 亦不作念言， 我住是持戒， 黠慧知戒相， 不生亦不作， 是故菩薩戒， 清凈如虛空。 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， 安住寂滅性， 悉滅一切惡， 通達于善法。 持戒及毀戒， 不得此二相， 如是見法性， 則持無漏戒。 已到忍辱岸， 能忍一切惡， 於一切諸法， 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， 亦不在外故。 身怨及刀杖， 皆從四大起， 黠慧悉現見， 名為忍辱人， 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， 為一眾生故， 莊嚴大誓願。 法本不生滅， 何處有滅相？ 本際不可得， 顛倒見起滅， 法性常爾住，
【現代漢語翻譯】 現代漢語譯本 諸位菩薩， 不執著于『我』和『我所』（屬於我的事物）， 因此在行佈施時，不產生貪婪和吝惜之心。 所有的一切佈施，都回向于成就佛道， 佈施和菩提（覺悟），都不執著于這兩種相。 不起心動念地持戒，常安住在戒法之中， 也不作這樣的念頭：『我正在持戒』。 有智慧的人明白戒的真諦，不生起也不造作， 因此菩薩的戒律，清凈得如同虛空一般。 觀察身體如同鏡中的影像，言語如同空谷的回聲， 心則如同幻化一般，不因為持戒而自高自大。 內心常常保持柔軟，安住在寂滅的本性中， 完全滅除一切惡行，通達一切善法。 對於持戒和毀戒，都不執著于這兩種對立的相， 像這樣見到法的本性，就是持守無漏的戒律。 已經到達忍辱的彼岸，能夠忍受一切惡行， 對於一切諸法，內心常常保持平等。 一切諸法念念生滅，其本性常常不住留， 其中沒有謾罵侮辱，也沒有恭敬讚歎， 即使身體被一塊塊肢解，內心始終不會動搖， 因為明白心不在內，也不在外。 身體的怨恨以及刀杖加害，都是從地、水、火、風四大元素生起， 有智慧的人能夠清楚地看到這一點，這樣的人才稱為忍辱的人。 對於地、水、火、風四大元素，未曾有任何損傷， 通達這件事，常常奉行忍辱之法。 菩薩的修行如果像這樣，就不會被眾生所動搖， 勇猛精進，堅定地安住于大乘佛法。 這樣的人對於身心，都沒有任何依止， 雖然知道生死的根本，但其邊際是不可得的， 爲了一個眾生的緣故，莊嚴廣大的誓願。 法的本性是不生不滅的，哪裡會有滅的現象呢？ 法的本源是不可得的，因為顛倒的見解才生起生滅的念頭， 法的本性永遠是如此安住的。
【English Translation】 English version O Bodhisattvas, Not clinging to 'I' and 'mine' (what belongs to me), Therefore, when practicing generosity, not giving rise to greed and stinginess. All acts of generosity are dedicated to the attainment of Buddhahood, Not dwelling on the duality of generosity and Bodhi (enlightenment). Maintaining precepts without contrivance or arising thoughts, constantly abiding in the Dharma of precepts, Also not creating the thought, 'I am abiding in upholding precepts'. The wise understand the true nature of precepts, neither arising nor creating, Therefore, the Bodhisattva's precepts are as pure as empty space. Observing the body as an image in a mirror, speech as an echo, The mind is like an illusion, not becoming arrogant due to upholding precepts. The heart is always gentle, abiding in the nature of stillness and extinction, Completely extinguishing all evil, thoroughly understanding all good Dharmas. Regarding upholding precepts and breaking precepts, not grasping these two aspects, Seeing the nature of Dharma in this way is upholding the precepts without outflows. Having reached the shore of forbearance, able to endure all evil, Towards all Dharmas, the mind is always equanimous. All Dharmas arise and cease moment by moment, their nature is constantly impermanent, Within them, there is no cursing or insult, nor is there reverence or praise. Even if the body is dismembered joint by joint, the mind will ultimately not move, Knowing that the mind is neither within nor without. Bodily resentment and harm from swords and staves all arise from the four great elements (earth, water, fire, wind), The wise clearly see this, such a person is called one who practices forbearance. Towards the four great elements, there has never been any harm or injury, Thoroughly understanding this matter, constantly practicing the Dharma of forbearance. If a Bodhisattva practices like this, they cannot be moved by sentient beings, Vigorously and diligently advancing, firmly abiding in the Mahayana (Great Vehicle). Such a person has no reliance on body and mind, Although knowing the root of birth and death, its boundary is unattainable, For the sake of one sentient being, adorning great vows. The nature of Dharma is neither born nor extinguished, where would there be an appearance of extinction? The original source is unattainable, the arising and ceasing of thoughts come from inverted views, The nature of Dharma always abides in this way.
故不可思議， 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。 諸佛常不見， 眾生決定相， 而不捨發心， 是名精進人。 思惟一切法， 知皆如幻化， 智慧不得堅， 觀法如虛空。 從虛妄分別， 貪著生垢染， 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， 以得無諍定， 獨鬧俱不住， 而常畏世間， 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， 等空閑聚落， 平等無分別， 常爾名寂靜。 常解知寂靜， 無漏無分別， 信法得解脫， 故說名寂靜。 來去皆平等， 彼常住平等， 不滅于平等， 故說住平等。 自住平等法， 以此道眾生， 不違平等行， 故說常定住。 志念常堅固， 不忘菩提心， 而能化眾生， 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。 常修行諸法， 如諸法法體， 而無有憶念， 故說常定者。 常不捨念僧， 知僧是無為， 離於數寂靜， 善思
【現代漢語翻譯】 現代漢語譯本： 因此，這是不可思議的。 如果能夠這樣理解，就不會產生也不會消滅。 菩薩掛念著眾生，因為他們不理解這法的實相， 所以爲了他們勤奮精進，使他們能夠脫離顛倒。 諸佛永遠不會以固定的方式看待眾生， 但不會因此放棄發起菩提心，這叫做精進的人。 思維一切法，明白一切都如幻象， 智慧不會執著于堅實不變，觀察萬法如同虛空。 從虛妄的分別念，產生貪戀和污染， 爲了這些人開啟佛法之門，使他們能夠進入涅槃（Nirvana，寂滅）。 爲了他們修行精進，而不毀壞佛法， 因為遠離了是法和不是法，所以常常行於真正的精進。 這些人修行遠離塵囂，因此得到無諍三昧（Samadhi，禪定）， 無論是獨處還是喧鬧的地方都不執著，但常常敬畏世間， 喜歡住在清靜的地方，就像犀牛一樣獨角， 在各種禪定中游戲，明白通達各種神通。 內心常常安住于平等，平等對待空曠的處所和熱鬧的村落， 平等而沒有分別，常常如此就叫做寂靜。 常常理解知道寂靜，沒有煩惱沒有分別， 因為相信佛法而得到解脫，所以說叫做寂靜。 來和去都是平等的，他們常常安住于平等， 不滅于平等，所以說安住于平等。 自己安住于平等的法，用這個引導眾生， 不違背平等的行為，所以說常常安定。 志向和信念常常堅固，不忘記菩提心（Bodhi-citta，覺悟之心）， 而且能夠教化眾生，所以說常常安定的人。 常常憶念諸佛，真實的法性之身， 遠離了色身之相，所以說常常安定的人。 常常修行諸法，如諸法的法體， 而沒有憶念和執著，所以說常常安定的人。 常常不捨棄憶念僧伽（Sangha，僧團），知道僧伽是無為法， 遠離了數量和寂靜的分別，善於思考。
【English Translation】 English version: Therefore, it is inconceivable. If one can understand it in this way, there is neither birth nor death. Bodhisattvas (enlightened beings) are mindful of sentient beings because they do not understand the true nature of the Dharma (teachings). Therefore, they diligently strive for them, enabling them to be free from delusion. The Buddhas never see sentient beings in a fixed way, But they do not abandon their aspiration for enlightenment (Bodhi-citta), this is called a diligent person. Contemplate all Dharmas, knowing that all are like illusions, Wisdom does not cling to solidity, observe all Dharmas as empty space. From false discriminations, greed and defilement arise, For these people, open the Dharma gate, enabling them to enter Nirvana (liberation). For them, practice diligently, without destroying the Dharma, Because they are apart from 'is Dharma' and 'is not Dharma', they constantly practice true diligence. These people practice detachment, thus attaining the Samadhi (meditative state) of non-contention, They do not dwell in either solitude or noise, but are always in awe of the world, They enjoy dwelling in quiet places, like a rhinoceros with a single horn, They play in various Samadhis, clearly understanding various supernormal powers. Their minds constantly abide in equality, treating empty places and bustling villages equally, Equal and without discrimination, constantly being so is called tranquility. Constantly understanding and knowing tranquility, without outflows and without discrimination, Because of faith in the Dharma, they attain liberation, therefore it is called tranquility. Coming and going are all equal, they constantly abide in equality, Not extinguished in equality, therefore it is said to abide in equality. They abide in the Dharma of equality themselves, and guide sentient beings with this path, Not violating the practice of equality, therefore it is said to be constantly abiding. Their aspirations and thoughts are constantly firm, not forgetting the Bodhi-citta (mind of enlightenment), And they are able to transform sentient beings, therefore they are called constantly abiding. They constantly remember the Buddhas, the true Dharma-nature body, Being apart from the characteristics of the physical body, therefore they are called constantly abiding. They constantly practice all Dharmas, like the Dharma-nature of all Dharmas, And without any recollection or attachment, therefore they are called constantly abiding. They constantly do not abandon the Sangha (community), knowing that the Sangha is unconditioned, Being apart from the discrimination of number and tranquility, they contemplate well.
惟黠慧。 十方佛國土， 悉見於諸佛， 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。 憶念過去際， 如恒河沙劫， 是先及是后， 亦復不分別。 能遍至無量， 不思議佛所， 而於身心中， 無有疲倦相。 分別知諸法， 樂說辯無盡， 于無央數劫， 開示法性相。 智慧到彼岸， 以解陰界入， 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。 黠慧無我見， 佛見與空見， 世間涅槃見， 皆無如是見。 以智慧光明， 知一切法性， 無闇無障礙， 是智者行道。 是業名大乘， 不思議佛乘， 悉容受眾生， 是大乘菩提。 一切諸乘中， 是乘為第一， 如此大乘者， 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。 有智者住此， 無垢之大乘，
【現代漢語翻譯】 現代漢語譯本 惟有黠慧（卓越的智慧）。 能於十方佛國土中，見到一切諸佛，但對於眼所見的色塵，始終不生起分別的二相。 對於諸佛所說的一切法，都能聽受領悟，但對於耳所聽聞的聲音，也不生起分別的二相。 能在一念心中，瞭解所有眾生的心念，對於自己的心和眾生的心，這二者不加以分別。 能憶念過去無量的時間，如恒河沙數般的劫數，對於哪個是先，哪個是后，也不加以分別。 能普遍到達無量無數、不可思議的佛的處所，但對於身和心，沒有絲毫的疲倦之相。 能分別知曉一切諸法，樂於說法，辯才無盡，在無數的劫數中，開示諸法的實性。 以智慧到達彼岸，通達五陰、十二入、十八界的道理，常為眾生宣說，不執取，不戲論。 善於瞭解因緣法，遠離斷見和常見這兩種邊見，知道什麼是煩惱的因，也知道什麼是清凈的因。 如果能信解因緣法，就不會產生各種邪見，一切法都依因緣而生，沒有固定的根本。 黠慧之人沒有我見的執著，對於佛見、空見，以及世間見、涅槃見，都沒有這樣的執著。 以智慧的光明，瞭解一切法的實性，沒有黑暗，沒有障礙，這是智者所行之道。 這種行為稱為大乘，不可思議的佛乘，能夠容納一切眾生，這就是大乘菩提（覺悟）。 在一切諸乘之中，這個乘最為第一，如此的大乘，能夠出生其餘的乘。 其餘的乘有侷限性，不能容受一切眾生，只有這無上的大乘，能夠容納一切眾生。 如果能行於這無量無邊、如虛空般的大乘，對於一切眾生，沒有絲毫的慳吝之心。 有智慧的人安住于這沒有染污的大乘之中。
【English Translation】 English version Only the wise. In the Buddha-lands of the ten directions, all Buddhas are seen, yet in the realm of eye-consciousness, no dualistic perceptions arise. All the Dharma spoken by the Buddhas is heard and received, yet in the realm of ear-consciousness, no dualistic perceptions arise. Able to know the minds of all beings in a single thought, without distinguishing between one's own mind and the minds of others. Remembering the past, as numerous as the sands of the Ganges, without distinguishing between what came before and what came after. Able to reach countless, inconceivable Buddhas, without any sign of weariness in body or mind. Discerning all Dharmas, delighting in endless eloquent speech, revealing the nature of Dharma throughout countless eons. Reaching the other shore with wisdom, understanding the aggregates (skandhas), sense bases (ayatana), and realms (dhatu), constantly speaking to beings about non-attachment and non-proliferation. Knowing well the law of dependent origination (pratītyasamutpāda), avoiding the extremes of eternalism and annihilationism, knowing the cause of affliction and the cause of purification. Believing and understanding the law of dependent origination, one is free from all wrong views; all Dharmas arise from conditions, having no fixed foundation. The wise have no attachment to a self-view, nor to a Buddha-view, an emptiness-view, a worldly-view, or a Nirvana-view. With the light of wisdom, knowing the nature of all Dharmas, without darkness or obstruction, this is the path of the wise. This action is called the Great Vehicle (Mahāyāna), the inconceivable Buddha-vehicle, embracing all beings; this is the Great Vehicle's Bodhi (awakening). Among all vehicles, this vehicle is the foremost; this Great Vehicle can give rise to other vehicles. Other vehicles have limitations, unable to embrace all beings; only this unsurpassed vehicle can embrace all beings. If one practices this immeasurable, vast, space-like Great Vehicle, one has no stinginess towards any being. The wise abide in this immaculate Great Vehicle.
此乘如虛空， 無色不可示。 若有諸眾生， 乘此大乘者， 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， 功德不可盡。 若住此大乘， 彼人離諸難， 得值諸無難， 此是智慧人。 聞是妙經典， 乃至四句偈， 不墮于惡道， 得到安隱處。 愛敬此經者， 是天亦是人， 以舍是身已， 常生人天故。 於後惡世時， 若得聞是經， 我皆與授記， 究竟成佛道。 若后惡世時， 手執此妙典， 即是住真法， 能轉此法輪。 若人持是經， 能轉無量劫， 生死趣往來， 得近於佛道。 若能持是經， 智慧大精進， 是人極勇猛， 能降伏諸魔。 然燈授我記， 令得無生忍， 愛樂此經者， 我授記亦然。 若佛不出世， 無度眾生時， 愛樂此經者， 作佛所作事。」
說此偈時，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。
爾時，文殊師利法王子白佛言：「世尊！如我解佛所說法義，若有人發菩提愿者，是為邪愿。何以故？一切諸法若有所得悉皆是邪。
【現代漢語翻譯】 現代漢語譯本 此乘（yana，交通工具，這裡指佛法）猶如虛空，沒有顏色，無法指明。 如果有眾生，能夠乘坐這大乘（Mahayana，佛教宗派之一，意為『大交通工具』）佛法， 應當觀察這乘的相狀，寬廣博大，能夠容納一切。 用無量無數劫的時間，來說大乘的功德， 以及乘坐此大乘佛法的人，他們的功德也是不可窮盡的。 如果安住於此大乘佛法，這個人就能遠離各種災難， 能夠遇到各種沒有災難的情況，這就是有智慧的人。 聽聞這美妙的經典，哪怕只是四句偈語， 也不會墮入惡道，能夠到達安穩的地方。 愛戴和尊敬這部經典的人，既是天人也是凡人， 因為捨棄這個身體之後，常常能夠轉生到人天善道。 在未來的惡劣時代，如果有人能夠聽聞這部經典， 我都會為他們授記（vyakarana，預言成佛），最終成就佛道。 如果在未來的惡劣時代，有人能夠手持這部美妙的經典， 那就是安住于真正的佛法，能夠轉動這法輪（Dharmacakra，佛法的象徵）。 如果有人能夠受持這部經典，能夠經歷無量劫， 在生死輪迴中往來，就能接近成佛的道路。 如果能夠受持這部經典，擁有大智慧和大精進， 這個人就極其勇猛，能夠降伏各種魔障。 燃燈佛（Dipamkara，過去佛之一）為我授記，讓我獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）， 喜愛這部經典的人，我也會這樣為他們授記。 如果佛不出世，沒有度化眾生的時候， 喜愛這部經典的人，就做著佛所做的事情。'
說完這些偈語的時候，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），兩千菩薩獲得了無生法忍，一萬比丘（bhiksu，佛教僧侶）不受各種煩惱的侵擾，漏盡心得解脫，三萬二千人在遠離塵垢之後，在各種佛法中獲得了法眼凈（dharma-caksu-visuddhi，對佛法的清凈洞察力）。
這時，文殊師利（Manjusri，智慧菩薩）法王子對佛說：『世尊！按照我理解佛所說的法義，如果有人發起菩提愿（bodhicitta，覺悟之心），這就是邪愿。為什麼呢？因為一切諸法如果有所得，都是邪見。'
【English Translation】 English version This yana (vehicle, referring to the Dharma) is like the void, without color and cannot be shown. If there are sentient beings who ride this Mahayana (Great Vehicle, a major branch of Buddhism), They should observe the characteristics of this vehicle, which is broad and vast, capable of containing everything. For immeasurable and countless kalpas (eons), speaking of the merits of the Mahayana, And those who ride this vehicle, their merits are inexhaustible. If one dwells in this Mahayana, that person will be free from all difficulties, And will encounter all that is without difficulty; this is a wise person. Hearing this wonderful sutra (scripture), even just four lines of verse, One will not fall into evil paths, but will reach a place of peace and security. Those who love and respect this sutra are both gods and humans, Because after abandoning this body, they are constantly reborn in the realms of gods and humans. In the evil age of the future, if one can hear this sutra, I will give them all predictions (vyakarana, prophecies of Buddhahood), ultimately attaining the path to Buddhahood. If in the evil age of the future, one holds this wonderful scripture in hand, That is dwelling in the true Dharma, capable of turning this Dharma wheel (Dharmacakra, symbol of the Buddha's teaching). If one upholds this sutra, one can revolve through countless kalpas, Wandering in the cycle of birth and death, one will get closer to the path of Buddhahood. If one can uphold this sutra, with great wisdom and great diligence, That person is extremely brave and can subdue all demons. Dipamkara Buddha (a past Buddha) gave me a prediction, allowing me to obtain the kshanti (acceptance) of non-origination, Those who love this sutra, I will also give them such a prediction. If a Buddha does not appear in the world, and there is no time to liberate sentient beings, Those who love this sutra are doing what the Buddha does.'
When these verses were spoken, five thousand devas (gods) all generated the bodhicitta (mind of enlightenment) of anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), two thousand bodhisattvas (enlightenment beings) obtained the kshanti of non-origination, ten thousand bhiksus (monks) were free from all defilements and attained liberation with the exhaustion of outflows, and thirty-two thousand people, far from dust and defilement, obtained the dharma-caksu-visuddhi (pure Dharma eye) in all dharmas (teachings).
At that time, Manjusri (Bodhisattva of Wisdom), the Dharma prince, said to the Buddha: 'World Honored One! According to my understanding of the Dharma spoken by the Buddha, if someone generates a bodhicitta, that is a wrong aspiration. Why? Because if anything is obtained in all dharmas, it is a wrong view.'
若有人計有得菩提而發願者，如是之人諸所作行皆為邪行。何以故？以彼菩提不住欲界，不住色界，亦復不住無色界故，若彼菩提無有住處不應發願。世尊！譬如有人愿得虛空，彼人寧有得虛空不？」
佛言：「不也。」
「如是，世尊！菩薩亦爾，發虛空相菩提之愿，當知即是發虛空愿，是菩提無愿，出過三世非是受相，若菩薩起於二相發菩提心，作如是念，異彼生死而有菩提，異彼菩提而有涅槃，然彼菩薩非菩提行。」
爾時，勝思惟梵天問文殊師利法王子言：「文殊師利！云何菩薩摩訶薩行菩提行？」
答言：「梵天！若菩薩行一切法，而於諸法無所行者，是為菩薩行菩提行。何以故？梵天！過諸所行，是名菩薩行菩提行。」
又復問言：「文殊師利！云何菩薩行過諸所行是行菩提行？」
答言：「梵天！遠離一切諸攀緣相，離於眼耳鼻舌身意諸緣之相，是名菩薩出過一切諸境界行。」
又復問言：「文殊師利！言出過者，以何意故如是說耶？」
答言：「梵天！不過平等。何以故？梵天！諸法平等即是菩提。」
又復問言：「云何菩薩起菩提愿？」
答言：「梵天！當如彼菩提。」
又復問言：「云何菩提？」
答言：「梵天！
【現代漢語翻譯】 現代漢語譯本： 如果有人爲了獲得菩提（bodhi，覺悟）而發願，那麼這種人所做的一切行為都是錯誤的。為什麼呢？因為菩提不住于欲界（kāmadhātu， desire realm），不住於色界（rūpadhātu，form realm），也不住于無色界（arūpadhātu，formless realm）。如果菩提沒有一個固定的住所，就不應該發願。世尊！譬如有人希望得到虛空，這個人能夠得到虛空嗎？」
佛說：『不能。』
『像這樣，世尊！菩薩也是如此，如果發了以虛空為相的菩提之愿，應當知道這就是發了虛空的愿。這菩提是無愿的，超越了過去、現在、未來三世，不是一個可以執取的形象。如果菩薩生起兩種對立的相，而發菩提心，並且這樣想：生死之外還有菩提，菩提之外還有涅槃（nirvāṇa，liberation），那麼這位菩薩就不是在行菩提之道。』
這時，勝思惟梵天（Śreṣṭhacintī Brahmā，Superior Thinking Brahma）問文殊師利（Mañjuśrī，Gentle Glory）法王子說：『文殊師利！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，great being bodhisattva）的菩提行？』
文殊師利回答說：『梵天！如果菩薩行於一切法，但對於一切法又無所執著，這就是菩薩的菩提行。為什麼呢？梵天！超越一切所行，就叫做菩薩的菩提行。』
勝思惟梵天又問：『文殊師利！什麼是菩薩超越一切所行，而行菩提行？』
文殊師利回答說：『梵天！遠離一切攀緣之相，遠離眼、耳、鼻、舌、身、意這六種感官所攀緣的境界之相，這就叫做菩薩超越一切境界的修行。』
勝思惟梵天又問：『文殊師利！所說的「超越」，是以什麼意義這樣說的呢？』
文殊師利回答說：『梵天！沒有超過，就是平等。為什麼呢？梵天！諸法平等就是菩提。』
勝思惟梵天又問：『菩薩如何生起菩提之愿？』
文殊師利回答說：『梵天！應當像那菩提一樣。』
勝思惟梵天又問：『什麼是菩提？』
文殊師利回答說：『梵天！』
【English Translation】 English version: If someone, intending to attain bodhi (覺悟, enlightenment), makes a vow, all actions performed by such a person are wrong. Why? Because that bodhi does not abide in the desire realm (kāmadhātu, 欲界), does not abide in the form realm (rūpadhātu, 色界), nor does it abide in the formless realm (arūpadhātu, 無色界). If that bodhi has no fixed abode, one should not make a vow. World-Honored One! For example, if someone wishes to obtain empty space, can that person obtain empty space?'
The Buddha said, 'No.'
'Likewise, World-Honored One! It is the same with a bodhisattva (菩薩, enlightenment being). If they make a vow for bodhi that has the characteristic of emptiness, know that this is making a vow for emptiness. This bodhi is without vows, transcends the three times (past, present, and future), and is not a form to be grasped. If a bodhisattva gives rise to dualistic notions and generates the mind of bodhi, thinking, 'There is bodhi different from birth and death, and there is nirvana (涅槃, liberation) different from bodhi,' then that bodhisattva is not practicing the path of bodhi.'
At that time, Śreṣṭhacintī Brahmā (勝思惟梵天, Superior Thinking Brahma) asked Mañjuśrī (文殊師利, Gentle Glory), the Dharma Prince, 'Mañjuśrī! How does a bodhisattva-mahāsattva (菩薩摩訶薩, great being bodhisattva) practice the conduct of bodhi?'
Mañjuśrī replied, 'Brahmā! If a bodhisattva practices all dharmas (法, phenomena), yet is unattached to any dharma, this is the bodhisattva's practice of bodhi. Why? Brahmā! Transcending all practices is called the bodhisattva's practice of bodhi.'
Śreṣṭhacintī Brahmā further asked, 'Mañjuśrī! How does a bodhisattva transcend all practices and thus practice the conduct of bodhi?'
Mañjuśrī replied, 'Brahmā! By being apart from all clinging to appearances, apart from the appearances of the objects of the senses—eye, ear, nose, tongue, body, and mind—this is called the bodhisattva's practice of transcending all realms.'
Śreṣṭhacintī Brahmā further asked, 'Mañjuśrī! When you say 'transcending,' in what sense do you speak thus?'
Mañjuśrī replied, 'Brahmā! There is no transcending, it is equality. Why? Brahmā! The equality of all dharmas is bodhi.'
Śreṣṭhacintī Brahmā further asked, 'How does a bodhisattva generate the vow for bodhi?'
Mañjuśrī replied, 'Brahmā! It should be like that bodhi.'
Śreṣṭhacintī Brahmā further asked, 'What is bodhi?'
Mañjuśrī replied, 'Brahmā!'
菩提者非過去非未來非現在，是故菩薩三世清凈觀起菩提愿。梵天！如過去未來現在諸法本來不生，若本不生則無修行，如是起愿，彼人無有處所發願。何以故？如是發願行菩提行，得一切種一切智智。」
又復問言：「何義名為一切智智？」
答言：「梵天！一切悉知，是故說為一切智智。」
又復問言：「以何等法是一切智？」
答言：「梵天！無別異相。以何等處無眾生相，如彼眾生如是而知，是故名為無別異相。」
又復問言：「云何名為無眾生耶？」
答言：「梵天！言眾生者但有名字，離名字性則無眾生，離彼眾生則無名字。是故名字不異眾生，眾生之性不異名字。若有菩提異眾生者應有二相，以如菩提眾生亦爾，以是義故，不異眾生有菩提也。以不異故菩提平等，菩提平等則我平等，如是平等而得菩提，彼法無異。以是義故，彼無異也。我常平等如彼無我，是故無我無異於我，如彼虛空無有異相，如是平等一切諸法無有異相。」
爾時，勝思惟梵天謂文殊師利法王子言：「文殊師利！當知如來是實語者，以如實解如是法故。」
文殊師利法王子言：「梵天！佛于諸法無所修行。何以故？如來猶尚不得諸法，何況修行？」
梵天問言：「文殊師
【現代漢語翻譯】 現代漢語譯本：菩提（Bodhi，覺悟）不是過去、不是未來、也不是現在，因此菩薩以三世清凈的智慧觀察，發起對菩提的誓願。梵天（Brahma）！如果過去、未來、現在的諸法本來就不生，如果本來不生，那就沒有修行。像這樣發起誓願，那個人就沒有地方可以發願。為什麼呢？像這樣發願修行菩提行，才能得到一切種一切智智（Sarvakarajnatajnana，對一切事物、一切方式的智慧）。」
又問：「什麼意義叫做一切智智？」
回答說：「梵天！一切都知曉，所以稱為一切智智。」
又問：「用什麼法才是一切智？」
回答說：「梵天！沒有差別之相。在什麼地方沒有眾生相，就像那樣瞭解眾生，所以稱為沒有差別之相。」
又問：「怎樣叫做沒有眾生呢？」
回答說：「梵天！所說的眾生只是一個名字，離開名字的自性就沒有眾生，離開眾生也就沒有名字。因此名字和眾生沒有不同，眾生的自性和名字沒有不同。如果菩提和眾生不同，就應該有二種相。因為菩提是這樣，眾生也是這樣，因為這個緣故，菩提和眾生沒有不同。因為沒有不同，所以菩提是平等的，菩提平等，那麼我也是平等的，像這樣平等才能得到菩提，這種法沒有差異。因為這個緣故，它沒有差異。我常常平等就像那無我一樣，所以無我和我沒有不同，就像虛空沒有不同的相，像這樣平等，一切諸法都沒有不同的相。」
這時，勝思惟梵天對文殊師利（Manjusri）法王子說：「文殊師利！應當知道如來（Tathagata）是說真話的人，因為如實地瞭解這樣的法。」
文殊師利法王子說：「梵天！佛對於諸法沒有什麼修行。為什麼呢？如來尚且不能得到諸法，何況修行？」
梵天問：「文殊師利！
【English Translation】 English version: 'Bodhi (Enlightenment) is not past, not future, not present. Therefore, Bodhisattvas, with pure observation of the three times, generate the vow for Bodhi. Brahma! If all dharmas of the past, future, and present are originally unborn, and if they are originally unborn, then there is no practice. If one generates a vow in this way, that person has no place to make the vow. Why? Because by vowing and practicing the Bodhi path in this way, one attains Sarvakarajnatajnana (wisdom of all aspects, all modes).'
Again he asked: 'What meaning is called Sarvakarajnatajnana?'
He answered: 'Brahma! Knowing everything, therefore it is called Sarvakarajnatajnana.'
Again he asked: 'By what dharma is it all-knowing?'
He answered: 'Brahma! There is no different characteristic. Where there is no characteristic of sentient beings, knowing sentient beings as they are, therefore it is called having no different characteristic.'
Again he asked: 'What is called no sentient being?'
He answered: 'Brahma! What is called a sentient being is only a name. Apart from the nature of the name, there is no sentient being. Apart from that sentient being, there is no name. Therefore, the name is not different from the sentient being, and the nature of the sentient being is not different from the name. If Bodhi is different from sentient beings, there should be two characteristics. Because Bodhi is like this, sentient beings are also like this. For this reason, Bodhi is not different from sentient beings. Because they are not different, Bodhi is equal. If Bodhi is equal, then I am equal. Attaining Bodhi in this way of equality, that dharma is not different. For this reason, it is not different. I am always equal like that no-self. Therefore, no-self is not different from me, just as empty space has no different characteristics. In this way of equality, all dharmas have no different characteristics.'
At that time, Brahma of Superior Thought said to Manjusri (Manjusri), the Dharma Prince: 'Manjusri! You should know that the Tathagata (Thus Come One) speaks truthfully, because he understands such dharmas as they truly are.'
Manjusri, the Dharma Prince, said: 'Brahma! The Buddha does not practice anything regarding dharmas. Why? The Tathagata cannot even obtain dharmas, how much less practice them?'
Brahma asked: 'Manjusri!'
利！如來豈可不知諸法是有為法、是無為法、是世間法、是出世間法耶？」
文殊師利問言：「梵天！于意云何？頗有人能修行虛空知虛空不？」
答言：「不也。」
問言：「梵天！所說虛空，虛空頗有生滅不耶？」
答言：「不也。」
文殊師利言：「梵天！如是諸法猶如虛空，如彼虛空無有生滅，一切諸法亦復如是，不以說故便謂諸法有生有滅。梵天！如此說法無有所說，一切諸法而可說也。以一切法不生不滅故無可說，若所說法不生不滅無可說者，說亦如是無法說也。何以故？如彼法說以何等識說彼諸法，彼識亦爾。以是義故，言說諸法真如法住，無真如住而真如不住。」
爾時，四天王、釋提桓因、大梵天王娑婆世界主集在會中，即以天華散於佛上，而作是言：「世尊！若善男子、善女人聞文殊師利法王子說如是法有信解者，當知是人能破魔軍及諸怨敵。何以故？以法王子文殊師利善說諸法離一切相。若有善男子、善女人得聞如是甚深法門，不驚不怖能信解者，當知是人必定不從小功德來。若是經典所在之處，當知其處佛所住持。若有得聞如是甚深法門之處，當知其處佛轉法輪。隨是經典在所住處，若聚落城邑山林曠野，塔寺僧房經行之處，諸魔外道貪著之人所不能
【現代漢語翻譯】 現代漢語譯本：文殊師利問道：『如來怎麼會不知道一切法是有為法、是無為法、是世間法、是出世間法呢？』 文殊師利問梵天：『梵天！你認為如何？是否有人能夠修行虛空，從而瞭解虛空呢？』 梵天回答說：『不能。』 文殊師利問：『梵天！你所說的虛空，虛空有生滅嗎？』 梵天回答說：『沒有。』 文殊師利說：『梵天！一切諸法就像虛空一樣，如同虛空沒有生滅，一切諸法也是如此，不能因為說了，就認為諸法有生有滅。梵天！如此說法，實際上沒有說什麼，一切諸法都可以說。因為一切法不生不滅，所以無可說，如果所說的法不生不滅，無可說，那麼說本身也是無法說的。為什麼呢？如同那個法說，用什麼識來說那些法，那個識也是如此。因為這個緣故，言說諸法的真如法住，沒有真如住，而真如不住。』 這時，四天王（Caturlokapala）、釋提桓因（Sakra devanam Indra）、大梵天王（Mahabrahma）娑婆世界主聚集在法會中，隨即以天花散在佛陀身上，並且說道：『世尊！如果善男子、善女人聽聞文殊師利（Manjusri）法王子說如此的法，並且有信心理解，應當知道這個人能夠破除魔軍以及各種怨敵。為什麼呢？因為法王子文殊師利善於解說諸法，使其遠離一切相。如果有善男子、善女人能夠聽聞如此甚深的法門，不驚慌不恐懼，能夠信受理解，應當知道這個人必定不是從小功德而來。若是這部經典所在之處，應當知道那個地方有佛陀住持。若是有能夠聽聞如此甚深法門的地方，應當知道那個地方有佛陀在轉法輪。無論這部經典在什麼地方，無論是聚落、城邑、山林、曠野，還是塔寺、僧房、經行之處，各種魔、外道、貪著之人所不能…』
【English Translation】 English version: Manjusri asked: 'How could the Tathagata not know that all dharmas are conditioned dharmas, unconditioned dharmas, mundane dharmas, and supramundane dharmas?' Manjusri asked Brahma: 'Brahma, what do you think? Is there anyone who can cultivate emptiness and understand emptiness?' Brahma replied: 'No.' Manjusri asked: 'Brahma, the emptiness you speak of, does emptiness have arising and ceasing?' Brahma replied: 'No.' Manjusri said: 'Brahma, all dharmas are like emptiness. Just as emptiness has no arising and ceasing, all dharmas are also like that. One should not think that dharmas have arising and ceasing simply because they are spoken of. Brahma, such a teaching is actually not saying anything, and all dharmas can be spoken of. Because all dharmas neither arise nor cease, there is nothing to say. If the dharma that is spoken of neither arises nor ceases and there is nothing to say, then speaking itself is also unspeakable. Why? Like that dharma speech, with what consciousness are those dharmas spoken of? That consciousness is also like that. Because of this meaning, the true suchness of dharmas abides in the dharma, there is no abiding in true suchness, and yet true suchness does not not abide.' At that time, the Four Heavenly Kings (Caturlokapala), Sakra devanam Indra, and Mahabrahma, the lord of the Saha world, gathered in the assembly. They scattered heavenly flowers upon the Buddha and said: 'World Honored One, if good men and good women hear the Dharma Prince Manjusri (Manjusri) speak such a dharma and have faith and understanding, they should know that this person can destroy the armies of Mara and all enemies. Why? Because the Dharma Prince Manjusri is skilled at explaining dharmas, causing them to be free from all characteristics. If good men and good women can hear such a profound Dharma gate, and are not startled or afraid, and can believe and understand, they should know that this person certainly does not come from small merit. Wherever this sutra is located, one should know that the Buddha dwells and upholds that place. If there is a place where one can hear such a profound Dharma gate, one should know that the Buddha is turning the Dharma wheel in that place. Wherever this sutra abides, whether in villages, cities, mountains, wildernesses, stupas, monasteries, monks' quarters, or places of walking meditation, it cannot be reached by various demons, heretics, and those who are attached...'
行。若多供養過去諸佛，乃能得聞如是經典。
「於是經中我等獲得智慧光明，而不能得仰報如來、文殊師利、勝思惟梵天之大恩也。我等常于所從聞經說法法師生世尊想，能以血肉而供養之猶不報恩。我等諸人於是法師生世尊想，我等諸人常當隨侍說是法者，此善男子常為諸天之所衛護。世尊！若人書寫如是經典，若讀若誦若解說時，無量諸天為聽法故往至其所。」
爾時，世尊告四天王釋提桓因、梵天王等諸大眾言：「善哉！善哉！諸善男子！如汝所說，如是，如是。若有三千大千世界滿中七寶，佈施福德以為一分，聞是法門所得功德，其福勝彼。諸善男子！置是三千大千世界，有人若如恒河沙等十方世界滿中七寶，佈施福德以為一分，聞是法門所得功德，復過於彼。
「諸善男子！若有欲得諸功德者，當聽是經，若有欲得身色端正，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，欲得樂說辯才，欲得三明六通，欲得一切善法，欲得與諸眾生一切樂具，欲得涅槃者，當聽是經、敬信是經、受持讀誦、如說修行、廣為人說。
「諸善男子！若有人能行是經者，我不見其有不攝受如此一切諸勢力者。諸善
【現代漢語翻譯】 現代漢語譯本： 『是的。如果能夠多多供養過去諸佛（過去已經成佛的諸位佛陀），才能聽聞到這樣的經典。』 『我們從這部經典中獲得了智慧光明，卻無法報答如來（佛陀的稱號）、文殊師利（菩薩名，象徵智慧）、勝思惟梵天（梵天的一種，以殊勝的思維著稱）的大恩大德啊。我們常常對傳授我們經法、講解佛法的法師，生起如同對世尊（佛陀的尊稱）一樣的敬意，即使用血肉來供養他們，也難以報答他們的恩情。我們這些人對這些法師生起如同對世尊一樣的敬意，我們這些人應當經常侍奉說法之人，這位善男子（指說法之人）常為諸天所護衛。世尊！如果有人書寫這樣的經典，或者讀誦，或者解說的時候，無數諸天爲了聽法，都會前往他的住所。』 這時，世尊告訴四天王（佛教護法神）、釋提桓因（帝釋天，眾神之王）、梵天王（色界天的統治者）等大眾說：『好啊！好啊！各位善男子！正如你們所說，正是這樣，正是這樣。如果有人用充滿三千大千世界（佛教宇宙觀中的一個大世界）的七寶（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙），佈施所獲得的福德算作一份，那麼聽聞這個法門所得到的功德，比那佈施的福德還要殊勝。各位善男子！就算把三千大千世界放在一邊不說，如果有人用充滿如恒河沙（數量極多）一樣多的十方世界（指各個方向的世界）的七寶，佈施所獲得的福德算作一份，那麼聽聞這個法門所得到的功德，又超過了那佈施的福德。』 『各位善男子！如果有人想要獲得各種功德，應當聽聞這部經典；如果有人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、端正的行為威儀、戒律、禪定、智慧、通達經書的能力，想要獲得善知識（良師益友），想要獲得善於言辭的辯才，想要獲得三明六通（佛教神通），想要獲得一切善法，想要給予一切眾生一切快樂的器具，想要獲得涅槃（佛教的最高境界），應當聽聞這部經典、敬信這部經典、接受並持誦這部經典、按照經典所說的去修行、廣泛地為他人解說這部經典。』 『各位善男子！如果有人能夠奉行這部經典，我認為他沒有不能攝受如此一切諸種勢力的。各位善'
【English Translation】 English version: 'Indeed. Only by making abundant offerings to the Buddhas of the past (those Buddhas who have already attained enlightenment) can one hear such a scripture.' 'From this scripture, we have obtained the light of wisdom, yet we are unable to repay the great kindness of the Tathagata (another name for the Buddha), Manjushri (Bodhisattva of wisdom), and the Brahma King of Supreme Thought (a type of Brahma known for excellent contemplation). We always regard the Dharma masters who teach us the scriptures and explain the Dharma as we would the World-Honored One (a respectful title for the Buddha), and even if we were to offer them our flesh and blood, it would still not be enough to repay their kindness. We regard these Dharma masters as we would the World-Honored One, and we should always attend to those who expound the Dharma. This good man (referring to the Dharma expounder) is always protected by the devas (gods). World-Honored One! If someone writes this scripture, or reads it, or recites it, or explains it, countless devas will come to his dwelling to listen to the Dharma.' At that time, the World-Honored One said to the Four Heavenly Kings (guardian deities in Buddhism), Shakra Devendra (ruler of the gods), Brahma King (ruler of the Form Realm), and the assembly: 'Excellent! Excellent! Good men! Just as you have said, so it is, so it is. If someone were to fill three thousand great thousand worlds (a vast cosmic system in Buddhist cosmology) with the seven treasures (gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearl, and carnelian) and give them away in charity, the merit gained from that would be one part. The merit gained from hearing this Dharma gate (teaching) would surpass that. Good men! Setting aside the three thousand great thousand worlds, if someone were to fill countless worlds in the ten directions (all directions) equal to the sands of the Ganges River (extremely numerous) with the seven treasures and give them away in charity, the merit gained from that would be one part. The merit gained from hearing this Dharma gate would surpass even that.' 'Good men! If someone desires to obtain all kinds of merit, they should listen to this scripture. If someone desires to obtain a beautiful appearance, desires to obtain wealth, desires to obtain family, desires to obtain freedom, desires to obtain the joys of gods and humans, desires to obtain fame, desires to obtain vast learning, firm memory, upright conduct and demeanor, precepts, samadhi (meditative absorption), wisdom, the ability to understand scriptures, desires to obtain good friends, desires to obtain eloquent speech, desires to obtain the three insights and six supernormal powers (Buddhist supernatural abilities), desires to obtain all good dharmas (teachings), desires to give all beings all means of happiness, desires to obtain Nirvana (the ultimate state of liberation), they should listen to this scripture, respectfully believe in this scripture, receive and uphold this scripture, practice according to what is said in this scripture, and widely explain this scripture to others.' 'Good men! If someone can practice this scripture, I do not see anyone who cannot receive all these powers. Good'
男子！我今語汝，若人所從聞是經者，若是和上，若阿阇梨，我未曾見世間所有供養之具能報其恩。以是法門出於世間，世間供養所不能報。何以故？以是法門過於世間，世間財物所不能報；是法無染，染污之物所不能報，不可得以世間資生飲食臥具所能報恩。
「諸善男子！說是法者余不能報，惟有一事謂如說行。若有人能於此法門如說行者，是人名為能報佛恩；是人亦名恭敬于師凈畢報恩；是人不空食人信施，是人名為順如來教；是人名為越度眾流；是人名為過諸險道；是人名為建立勝幢；是人名為能破敵陣；是人名為師子之王，無所畏故。
「是名象王，能降魔故；是名牛王，外道論師無能壞故；是名醫王，療眾病故；是人名為無所怖畏，能說如是甚深法故；是人名為能具足舍，能捨一切諸煩惱故；是人名為持清凈戒，究竟一切諸善法故；是人名為得大忍辱，以得遠離我我所故；是人名為大精進力，于無量劫心無惓故；是人名為具足禪定，心常繫念住一處故；是人名為有大智慧，善解言說諸章句故；是人名為有大功德，以無量福嚴身相故。
「是人名為有大威德，能蔽日月諸光明故；是人名大力，持佛十力故；是人名大云，能震法雷故；是人名大雨，滅煩惱塵故；是人名歸依，以至涅槃故；
【現代漢語翻譯】 現代漢語譯本： 『諸位男子！我現在告訴你們，如果有人從某處聽聞這部經，無論是從和上（Upadhyaya，親教師），還是阿阇梨（Acharya，導師）那裡聽聞，我認為世間所有的供養之物都無法報答他們的恩情。因為這個法門出現在世間，世間的供養是無法報答的。為什麼呢？因為這個法門超越世間，世間的財物無法報答；這個法是無染的，被染污之物無法報答，不能用世間的資生、飲食、臥具來報答恩情。 『諸位善男子！宣說這個法的人，其他的都無法報答，只有一件事可以，那就是如所說而行。如果有人能夠按照這個法門所說的去實行，這個人就叫做能夠報答佛恩；這個人也叫做恭敬于師，清凈地報答恩情；這個人不白白地食用別人的信施，這個人叫做順從如來的教導；這個人叫做超越眾生的河流；這個人叫做度過各種危險的道路；這個人叫做建立殊勝的旗幟；這個人叫做能夠摧破敵人的陣營；這個人叫做獅子之王，因為無所畏懼。 『這個人叫做象王，能夠降伏魔軍的緣故；這個人叫做牛王，外道的論師無法摧毀他的緣故；這個人叫做醫王，能夠治療眾生疾病的緣故；這個人叫做無所怖畏，能夠宣說如此甚深的佛法的緣故；這個人叫做能夠具足捨棄，能夠捨棄一切諸煩惱的緣故；這個人叫做持有清凈的戒律，究竟一切諸善法的緣故；這個人叫做得到大忍辱，因為能夠遠離我及我所有的緣故；這個人叫做具有大精進力，在無量劫中內心沒有疲倦的緣故；這個人叫做具足禪定，心常常繫念安住在一處的緣故；這個人叫做具有大智慧，善於理解言語和章句的緣故；這個人叫做具有大功德，用無量的福德莊嚴自身相的緣故。 『這個人叫做具有大威德，能夠遮蔽日月的光明的緣故；這個人叫做大力，持有佛的十種力量的緣故；這個人叫做大云，能夠震動法雷的緣故；這個人叫做大雨，能夠滅除煩惱塵埃的緣故；這個人叫做歸依，因為到達涅槃的緣故。'
【English Translation】 English version: 『Men! I now tell you, if someone hears this sutra from someone, whether it be from an Upadhyaya (親教師, preceptor), or an Acharya (導師, teacher), I have never seen any offering in the world that can repay their kindness. Because this Dharma-gate appears in the world, worldly offerings cannot repay it. Why? Because this Dharma-gate surpasses the world, worldly possessions cannot repay it; this Dharma is undefiled, defiled things cannot repay it, and one cannot repay the kindness with worldly necessities, food, drink, or bedding. 『Good men! One cannot repay the one who speaks this Dharma in any other way, except by practicing as it is said. If someone can practice according to what is said in this Dharma-gate, that person is called one who can repay the Buddha's kindness; that person is also called one who respects the teacher, purely repaying the kindness; that person does not eat the offerings of faith in vain, that person is called one who follows the Tathagata's teachings; that person is called one who transcends the streams of beings; that person is called one who crosses all dangerous paths; that person is called one who establishes a victorious banner; that person is called one who can break the enemy's array; that person is called the king of lions, because he is fearless. 『This person is called the elephant king, because he can subdue the armies of Mara (魔, demon); this person is called the bull king, because the heretical teachers cannot destroy him; this person is called the medicine king, because he can cure the diseases of beings; this person is called fearless, because he can speak such profound Dharma; this person is called one who can fully relinquish, because he can relinquish all afflictions; this person is called one who holds pure precepts, ultimately perfecting all good Dharmas; this person is called one who obtains great patience, because he can be far away from self and what belongs to self; this person is called one who has great vigor, because his mind is not weary in immeasurable kalpas; this person is called one who is complete in dhyana (禪定, meditation), because his mind is always focused and dwells in one place; this person is called one who has great wisdom, because he is skilled in understanding words and sentences; this person is called one who has great merit, because he adorns his physical form with immeasurable blessings. 『This person is called one who has great power and virtue, because he can obscure the light of the sun and moon; this person is called mighty, because he holds the ten powers of the Buddha; this person is called a great cloud, because he can thunder the Dharma; this person is called great rain, because he can extinguish the dust of afflictions; this person is called refuge, because he reaches Nirvana (涅槃, liberation).』
是人名大救，救生死畏故；是人名燈明，離無明闇故；是人名歸趣，魔所驚怖者之所歸依故；是人名究竟大道之眾生；是人名得位，以坐道場故。
「是人名得法眼；是人名見真如；是人名知空；是人名為安住大悲；是人名為安立大慈；是人不捨一切眾生；是人名為背于小乘；是人名為向于大乘；是人名為除舍顛倒；是人名為至於平等；是人名為入於法位；是人名為安住道場；是人名為破壞諸魔；是人名為住一切智；是人則能轉於法輪；是人能作佛所作事。
「諸善男子！我若一劫，若余殘劫，稱揚彼人、讚歎彼人，說其如說修行功德，不能窮盡，如來之辯亦不可盡，所有功德亦不可盡。」
爾時，會中有一天子，名不退轉，在大會坐。
時，不退轉天子白佛言：「世尊！世尊所說隨法修行，隨法修行者，云何說名隨法修行？」
佛言：「天子！如我所說隨法行者，謂不修行一切諸法，是名修行一切諸法。何以故？若人修行一切諸法，彼法不作亦非不作，若法不作亦非不作，是則名為隨法修行。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，是則名為隨法修行。若不修行一切法者，名為修行，以世間人有法相者不如實
【現代漢語翻譯】 現代漢語譯本：此人名為大救（Dàjiù），因為他能救度眾生脫離生死之恐懼；此人名為燈明（Dēngmíng），因為他能驅散無明的黑暗；此人名為歸趣（Guīqù），是那些被魔所驚嚇之人的歸依之處；此人名為究竟大道之眾生（Jiūjìng dàdào zhī zhòngshēng）；此人名為得位（Déwèi），因為他已安坐于菩提道場。 此人名為得法眼（Défǎyǎn）；此人名為見真如（Jiàn zhēnrú）；此人名為知空（Zhī kōng）；此人名為安住大悲（Ānzhù dàbēi）；此人名為安立大慈（Ānlì dàcí）；此人不捨一切眾生（Bù shě yīqiè zhòngshēng）；此人名為背于小乘（Bèi yú xiǎoshèng）；此人名為向于大乘（Xiàng yú dàshèng）；此人名為除舍顛倒（Chú shě diāndǎo）；此人名為至於平等（Zhì yú píngděng）；此人名為入於法位（Rù yú fǎwèi）；此人名為安住道場（Ānzhù dàochǎng）；此人名為破壞諸魔（Pòhuài zhū mó）；此人名為住一切智（Zhù yīqiè zhì）；此人則能轉於法輪（Zé néng zhuǎn yú fǎlún）；此人能作佛所作事（Néng zuò fó suǒ zuò shì）。 諸位善男子！我即使用一劫，或者剩餘的劫數，來稱揚此人、讚歎此人，述說他如教奉行的功德，也無法窮盡，如來的辯才也無法窮盡，所有的功德也無法窮盡。 當時，會中有一位天子，名為不退轉（Bùtuìzhuǎn），也在大會中就坐。 當時，不退轉天子對佛說：『世尊！您所說的隨法修行（Suífǎ xiūxíng），隨法修行者，如何稱作隨法修行呢？』 佛說：『天子！如我所說的隨法行者，就是不修行一切諸法，這才是修行一切諸法。為什麼呢？如果有人修行一切諸法，那些法既不是『作』也不是『不作』，如果法既不是『作』也不是『不作』，這就叫做隨法修行。這樣修行的人，就不行善也不行不善，不行有漏也不行無漏，不行世間也不行出世間，不行有為也不行無為，不行生死也不行涅槃，這就叫做隨法修行。如果不修行一切法，才叫做修行，因為世間人執著於法相，不能如實了知。』
【English Translation】 English version: This person is named Great Savior (Dàjiù), because he saves beings from the fear of birth and death; this person is named Lamp of Light (Dēngmíng), because he dispels the darkness of ignorance; this person is named Refuge (Guīqù), the refuge for those frightened by demons; this person is named the Being of Ultimate Great Path (Jiūjìng dàdào zhī zhòngshēng); this person is named Attained Position (Déwèi), because he sits in the Bodhi-mandala. This person is named Obtained the Dharma Eye (Défǎyǎn); this person is named Seen Suchness (Jiàn zhēnrú); this person is named Known Emptiness (Zhī kōng); this person is named Abiding in Great Compassion (Ānzhù dàbēi); this person is named Established Great Loving-kindness (Ānlì dàcí); this person does not abandon all sentient beings (Bù shě yīqiè zhòngshēng); this person is named Turning Away from the Small Vehicle (Bèi yú xiǎoshèng); this person is named Heading Towards the Great Vehicle (Xiàng yú dàshèng); this person is named Eliminating Inversions (Chú shě diāndǎo); this person is named Reaching Equality (Zhì yú píngděng); this person is named Entering the Dharma Position (Rù yú fǎwèi); this person is named Abiding in the Bodhi-mandala (Ānzhù dàochǎng); this person is named Destroying All Demons (Pòhuài zhū mó); this person is named Dwelling in Omniscience (Zhù yīqiè zhì); this person is able to turn the Dharma wheel (Zé néng zhuǎn yú fǎlún); this person can do what the Buddha does (Néng zuò fó suǒ zuò shì). Good men! If I were to praise and extol this person for one kalpa, or even the remaining kalpas, and speak of the merits of his practice according to the teachings, I could not exhaust them. The eloquence of the Tathagata could not exhaust them, nor could all the merits be exhausted. At that time, there was a Deva (heavenly being) in the assembly named Non-retrogression (Bùtuìzhuǎn), who was seated in the great assembly. Then, the Deva Non-retrogression said to the Buddha: 'World Honored One! What you speak of as practicing in accordance with the Dharma (Suífǎ xiūxíng), how is it named practicing in accordance with the Dharma?' The Buddha said: 'Deva! As I have said, one who practices in accordance with the Dharma is one who does not practice all dharmas; this is called practicing all dharmas. Why? If a person practices all dharmas, those dharmas are neither 'done' nor 'not done'. If dharmas are neither 'done' nor 'not done', this is called practicing in accordance with the Dharma. One who practices in this way neither practices good nor practices non-good, neither practices with outflows nor practices without outflows, neither practices worldly nor practices beyond worldly, neither practices conditioned nor practices unconditioned, neither practices birth and death nor practices Nirvana. This is called practicing in accordance with the Dharma. If one does not practice all dharmas, it is called practice, because worldly people are attached to the characteristics of dharmas and cannot know them as they truly are.'
行。若有法相彼人則無如實修行，若人不能住於法中，不如實行一切諸法，以一切法無有對故，如是說名如實修行。」
爾時，不退轉天子白佛言：「世尊！若能如是如實行者，是人畢竟如實修行。何以故？實法行者名為畢竟，如實修行非是住于邪行道者，住正道者有隨法行。世尊！行正行者無有邪法。何以故？諸法平等無差別故。」
爾時，勝思惟梵天問不退轉天子言：「善男子！汝住如實修行中耶？」
答言：「梵天！若使世尊所說法中有二相者，我則住于如實修行；今以諸法無有二相，是乃名為如實修行。梵天！而我如實住彼行中，以常不作亦不戲論，如真如法，如是修行如實之法。我住彼法如彼法行，是故我說住于修行。」
梵天言：「天子！我嘗於此佛國土中不曾見汝。」
天子言：「梵天！我亦於此佛國土中不曾見我。」
梵天言：「天子！此佛國土非是分別，無所分別我見不見。」
天子言：「梵天！我亦如是，亦不分別，無所分別曾於佛土見與不見。」
問言：「天子！何人能見未曾見耶？」
答言：「梵天！謂諸凡夫一切未曾見聖法位，若能入者是則名為先所未見而能見也。是法位如，非眼識見，亦復非是耳鼻舌身意識所知。但諸聖人如
【現代漢語翻譯】 現代漢語譯本：如果有人執著於法的表象（法相），那麼他就沒有真正地修行。如果有人不能安住于某種特定的法中，不如去實踐一切諸法，因為一切法都沒有對立的緣故，這樣才叫做如實修行。
這時，不退轉天子（Avivartaniya-deva）對佛說：『世尊！如果能夠這樣如實地修行，這個人才是真正地如實修行。為什麼呢？因為實踐真實之法的人才叫做畢竟如實修行，而不是那些安住于邪行道的人。安住于正道的人，才能隨順於法而行。世尊！行於正行的人，心中沒有邪法。為什麼呢？因為諸法平等，沒有差別的緣故。』
這時，勝思惟梵天（Śreṣṭhacintana-brahman）問不退轉天子說：『善男子！你安住于如實修行中嗎？』
天子回答說：『梵天！如果世尊所說的法中有二相，我就會安住于如實修行中；現在因為諸法沒有二相，這才是如實修行。梵天！我如實地安住于那種修行中，因為我常常不造作，也不戲論，像真如法一樣，這樣修行如實之法。我安住于那種法中，像那種法一樣地行持，所以我說我安住于修行之中。』
梵天說：『天子！我曾經在這個佛國土中沒有見過你。』
天子說：『梵天！我也在這個佛國土中沒有見過我自己。』
梵天說：『天子！這個佛國土不是分別的，沒有分別，我見與不見。』
天子說：『梵天！我也是這樣，也不分別，沒有分別曾經在佛土見到與沒見到。』
梵天問：『天子！什麼人能夠見到未曾見過的呢？』
天子回答說：『梵天！就是那些凡夫，一切都未曾見過聖法的地位，如果能夠進入那種地位，這就叫做先前未曾見過而現在能夠見到了。那種法位如如不動，不是眼識所能見到的，也不是耳鼻舌身意識所能知曉的。只有聖人才能如實地了知。』
【English Translation】 English version: 'If someone clings to the appearance of the Dharma (法相, dharma-lakṣaṇa), then they are not truly practicing. If someone cannot abide in a particular Dharma, it is better to practice all Dharmas, because all Dharmas have no opposition. This is called true practice.'
At that time, the Avivartaniya-deva (不退轉天子, Avivartaniya-deva, 'non-regressing celestial being') said to the Buddha: 'World Honored One! If one can practice thus in accordance with reality, then that person is truly practicing in accordance with reality. Why? Because one who practices the real Dharma is called ultimately practicing in accordance with reality, not those who abide in the path of wrong practice. One who abides in the right path follows the Dharma. World Honored One! One who practices right practice has no wrong Dharma. Why? Because all Dharmas are equal and without difference.'
At that time, Śreṣṭhacintana-brahman (勝思惟梵天, Śreṣṭhacintana-brahman, 'Brahman of Supreme Thought') asked the Avivartaniya-deva: 'Good man! Do you abide in true practice?'
The deva replied: 'Brahman! If there were two aspects in the Dharma spoken by the World Honored One, then I would abide in true practice; now, because all Dharmas have no two aspects, this is called true practice. Brahman! I truly abide in that practice, because I constantly do not create or engage in idle talk, like Suchness (真如, tathatā). Thus, I practice the true Dharma. I abide in that Dharma and act like that Dharma, therefore I say that I abide in practice.'
The Brahman said: 'Deva! I have never seen you in this Buddha-land.'
The deva said: 'Brahman! I have also never seen myself in this Buddha-land.'
The Brahman said: 'Deva! This Buddha-land is not differentiated; without differentiation, there is seeing and not seeing.'
The deva said: 'Brahman! I am also like that, not differentiating, without differentiating having seen or not seen in the Buddha-land.'
The Brahman asked: 'Deva! Who can see what has never been seen?'
The deva replied: 'Brahman! It refers to those ordinary beings who have never seen the position of the holy Dharma. If they can enter that position, then it is called seeing what was previously unseen. That Dharma position is like Suchness, not seen by eye-consciousness, nor known by ear, nose, tongue, body, or mind-consciousness. Only the sages truly know.'
彼真如，如是而見，如眼耳如，乃至意如及法位如，亦復如是。若有能作如是見者，是名正見。」
爾時，釋提桓因白佛言：「世尊！譬如商主入于寶洲，眼所見者皆是寶物，如是成就不可思議諸功德者，有所樂說皆是法寶，皆示實際。以是，諸善男子不著我見不著眾生見，故是諸善男子有所樂說皆不顛倒。是諸善男子有所樂說，能清凈本際，不見后際，不見現在際。是諸善男子有所樂說，若無信者能令生信，若已信者令得解脫。是諸善男子有所樂說，若憍慢者能令降伏，無憍慢者令如實知。是諸善男子有所樂說，一切諸魔不能得便，其有聞者過諸魔業。是諸善男子有所樂說，若有未生諸善法者則能令生，若有已生諸善法者能令不滅。是諸善男子有所樂說，現在煩惱已生能斷，未生煩惱能令不生。是諸善男子有所樂說，若有未發菩提心者則能令發，已發心者能令不退。是諸善男子有所樂說，能令一切諸法不斷，攝取一切諸法不滅。是諸善男子有所樂說，能令滿足一切佛法。
「世尊！以是樂說能善降伏一切外道。何以故？世尊！一切野干師子王前不能勝身，何況出聲？世尊！一切外道諸論義師，亦復如是，不能堪忍堪作無上師子王吼。」
爾時，不退轉天子問釋提桓因言：「憍尸迦！所言師子吼，
【現代漢語翻譯】 現代漢語譯本 『那個真如（Tathata，事物的真實本性），就這樣去看待它，就像看待眼如、耳如，乃至意如以及法位如（Dharmadhatu-tathata，法界的真如）一樣，也是如此。如果有人能夠這樣去看待，這就被稱為正見。』
這時，釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『世尊！譬如商人進入寶洲，眼睛所見都是寶物，像這樣成就不可思議的諸功德的人，他們所喜歡說的都是法寶，都揭示實際。因此，這些善男子不執著於我見，不執著于眾生見，所以這些善男子所喜歡說的都不會顛倒。這些善男子所喜歡說的，能夠清凈本際（bhūta-koṭi，實性邊際），不見后際，不見現在際。這些善男子所喜歡說的，如果有人沒有信心，能使他生起信心；如果已經有信心，能使他得到解脫。這些善男子所喜歡說的，如果有人驕慢，能使他降伏；沒有驕慢的人，能使他如實地瞭解。這些善男子所喜歡說的，一切諸魔都不能得其方便，聽到的人能勝過諸魔的作為。這些善男子所喜歡說的，如果有什麼未生的善法，就能使它生起；如果有什麼已生的善法，就能使它不滅。這些善男子所喜歡說的，現在已生的煩惱能夠斷除，未生的煩惱能夠使它不生。這些善男子所喜歡說的，如果有人沒有發起菩提心，就能使他發起；已經發起菩提心的人，能使他不退轉。這些善男子所喜歡說的，能使一切諸法不斷絕，攝取一切諸法而不滅。這些善男子所喜歡說的，能使一切佛法得到滿足。』
『世尊！憑藉這種樂說，能夠很好地降伏一切外道。為什麼呢？世尊！一切野干（jackal，一種犬科動物）在師子王（lion king）面前不能逞強，何況發出聲音？世尊！一切外道的諸論義師，也是如此，不能夠忍受，不能夠做出無上師子王的吼聲。』
這時，不退轉天子問釋提桓因說：『憍尸迦（Kauśika，釋提桓因的別名）！所說的師子吼，
【English Translation】 English version 『That Suchness (Tathata, the true nature of things), see it in this way, just as you see eye-Suchness, ear-Suchness, and even mind-Suchness and Dharma-element-Suchness (Dharmadhatu-tathata), it is also like that. If someone can see in this way, this is called right view.』
At that time, Śakro devānām indraḥ (釋提桓因, the lord of the gods) said to the Buddha: 『World-Honored One! It is like a merchant entering a treasure island, where everything he sees is treasure. Those who have accomplished inconceivable merits, whatever they delight in speaking is Dharma-treasure, and all reveal reality. Therefore, these good men do not cling to the view of self, nor do they cling to the view of sentient beings. Thus, whatever these good men delight in speaking is not inverted. Whatever these good men delight in speaking can purify the fundamental limit (bhūta-koṭi, the limit of reality), not seeing the later limit, not seeing the present limit. Whatever these good men delight in speaking, if there are those without faith, they can cause them to generate faith; if they already have faith, they can enable them to attain liberation. Whatever these good men delight in speaking, if there are those who are arrogant, they can subdue them; those without arrogance, they can enable them to know truthfully. Whatever these good men delight in speaking, all demons cannot find an opportunity, and those who hear it surpass the deeds of demons. Whatever these good men delight in speaking, if there are unwholesome dharmas that have not yet arisen, they can cause them to arise; if there are wholesome dharmas that have already arisen, they can cause them not to perish. Whatever these good men delight in speaking, present afflictions that have already arisen can be cut off, and afflictions that have not yet arisen can be prevented from arising. Whatever these good men delight in speaking, if there are those who have not yet generated the Bodhi-mind, they can cause them to generate it; those who have already generated the mind, they can cause them not to regress. Whatever these good men delight in speaking, can cause all dharmas not to be cut off, and gather all dharmas without perishing. Whatever these good men delight in speaking, can cause all Buddha-dharmas to be fulfilled.』
『World-Honored One! By means of this delight in speaking, one can well subdue all external paths. Why is that? World-Honored One! All jackals (野干, a type of canid) cannot prevail before the lion king (師子王), let alone make a sound? World-Honored One! All the debaters of external paths are also like this, unable to endure, unable to make the roar of the unsurpassed lion king.』
At that time, the non-regressing deva asked Śakro devānām indraḥ (釋提桓因): 『Kauśika (憍尸迦, another name for Śakro devānām indraḥ)! What is meant by the lion's roar,
師子吼者為何謂耶？以何義故名師子吼？」
答言：「天子！若行者說法，無所貪著而有所說，是則名為師子吼也。若行者貪著所見而有所說，是野干鳴，不得名為師子吼也，以起一切諸邪見故。天子！汝當復說，云何名為師子吼者？」
天子答言：「憍尸迦！若行者有所說法，乃至如來尚不貪著，何況余法，是則名為師子吼也。
「又，憍尸迦！若行者如說修行，如是說法名師子吼，決定說法名師子吼，說法無畏名師子吼。
「又，憍尸迦！若行者為得諸法不生不滅，不為法生不為法滅，如是說法名師子吼。
「又，憍尸迦！若行者為無垢、無凈、無合、無散，是故說法名師子吼。
「又，憍尸迦！師子吼者名決定說，一切諸法悉無有我無眾生等，名師子吼。以決定說諸法皆空無相無愿，名師子吼。守護法故而有所說，名師子吼。
「為諸眾生令得解脫，發菩提心，說如是言：『我當作佛。』如是說法名師子吼。若能清凈資生知足，如是說法名師子吼。常能不捨阿蘭若處，如是說法名師子吼。若自行施化他令施，如是說法名師子吼。若能不捨成就威儀，如是說法名師子吼。等心怨親，如是說法名師子吼。常修精進不捨本願，如是說法名師子吼。能除煩惱，如是說法名師
【現代漢語翻譯】 現代漢語譯本： 『什麼是師子吼（Śīla-hanu，獅子的吼叫）？因為什麼緣故稱作師子吼？』
回答說：『天子！如果修行者說法，沒有貪戀執著而有所說，這就叫做師子吼。如果修行者貪戀執著所見而有所說，那是野干（一種動物，類似狐貍）的鳴叫，不能叫做師子吼，因為它會引起一切邪見。天子！你應當再說，什麼叫做師子吼？』
天子回答說：『憍尸迦（Kauśika，帝釋天名號）！如果修行者有所說法，乃至對於如來（Tathāgata，佛的稱號）尚且不貪戀執著，何況其餘的法，這就叫做師子吼。』
『又，憍尸迦！如果修行者按照所說的去修行，像這樣說法叫做師子吼；以決定的信念說法叫做師子吼；說法時無所畏懼叫做師子吼。』
『又，憍尸迦！如果修行者爲了證得諸法不生不滅的境界，不爲了法生起，也不爲了法滅去，像這樣說法叫做師子吼。』
『又，憍尸迦！如果修行者爲了達到無垢、無凈、無合、無散的狀態，因此而說法，叫做師子吼。』
『又，憍尸迦！師子吼的意思是決定地說，一切諸法都沒有我（ātman，靈魂、自我）和眾生等等，這叫做師子吼。以決定的信念說諸法皆空（śūnyatā，空性）、無相（animitta，沒有形相）、無愿（apraṇihita，沒有愿求），這叫做師子吼。爲了守護佛法而有所說，叫做師子吼。』
『爲了使眾生得到解脫，發起菩提心（bodhicitta，覺悟之心），說這樣的話：『我應當成佛。』像這樣說法叫做師子吼。如果能夠清凈生活，對於資生之物知足，像這樣說法叫做師子吼。常常不捨棄阿蘭若處（āraṇya，寂靜處），像這樣說法叫做師子吼。如果自己行佈施，教化他人行佈施，像這樣說法叫做師子吼。如果能夠不捨棄成就威儀，像這樣說法叫做師子吼。以平等心對待怨家和親人，像這樣說法叫做師子吼。常常修習精進，不捨棄本來的誓願，像這樣說法叫做師子吼。能夠去除煩惱，像這樣說法叫做師子吼。』
【English Translation】 English version: 『What is meant by a lion's roar (Śīla-hanu)? For what reason is it called a lion's roar?』
The answer is: 『O Deva! If a practitioner preaches the Dharma without greed or attachment, that is called a lion's roar. If a practitioner preaches with greed and attachment to what they see, that is the howling of a jackal, and it cannot be called a lion's roar, because it gives rise to all kinds of wrong views. O Deva! You should explain again, what is called a lion's roar?』
The Deva replied: 『Kauśika! If a practitioner preaches the Dharma, and is not attached even to the Tathāgata, let alone other dharmas, that is called a lion's roar.』
『Furthermore, Kauśika! If a practitioner practices according to what is preached, such preaching is called a lion's roar; preaching with firm conviction is called a lion's roar; preaching without fear is called a lion's roar.』
『Furthermore, Kauśika! If a practitioner, in order to attain the non-arising and non-ceasing of all dharmas, does not strive for the arising of dharmas, nor for the cessation of dharmas, such preaching is called a lion's roar.』
『Furthermore, Kauśika! If a practitioner preaches in order to attain the state of being without defilement, without purity, without combination, and without dispersion, that is called a lion's roar.』
『Furthermore, Kauśika! A lion's roar means to speak with certainty, that all dharmas are without self (ātman), without sentient beings, and so on. This is called a lion's roar. To preach with certainty that all dharmas are empty (śūnyatā), without characteristics (animitta), and without aspirations (apraṇihita), is called a lion's roar. To preach in order to protect the Dharma is called a lion's roar.』
『For the sake of liberating all sentient beings, to generate the Bodhi-mind (bodhicitta), and to say such words as: 『I shall become a Buddha.』 Such preaching is called a lion's roar. If one can live purely and be content with the necessities of life, such preaching is called a lion's roar. If one constantly does not abandon the wilderness (āraṇya), such preaching is called a lion's roar. If one practices giving oneself and encourages others to give, such preaching is called a lion's roar. If one can maintain proper conduct and demeanor, such preaching is called a lion's roar. To treat enemies and relatives with equanimity, such preaching is called a lion's roar. To constantly cultivate diligence and not abandon one's original vows, such preaching is called a lion's roar. To be able to eliminate afflictions, such preaching is called a lion's roar.』
子吼。能以智慧善知所行，如是說法名師子吼。」
當說如是師子吼時，於此三千大千世界六種震動，百千伎樂自然出聲，放大光明普照天地。百千諸天踴躍歡喜，而作是言：「此不退轉天子所說師子吼法，我等得聞，于閻浮提則為再見轉於法輪。」
時佛微笑，諸佛常法若微笑時，則有若干百千萬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，照已還攝繞身三匝從頂相入。
於是勝思惟梵天向佛合掌，偈贊請曰：
「度一切慧最勝尊， 悉知三世眾生行， 智慧功德及解脫， 愿為演說笑因緣。 佛慧無量不思議， 知眾生心無障礙， 隨應說法稱根性， 聲聞緣覺所不及， 惟愿最勝無上尊， 為我演說笑因緣。 舌凈無垢月光明， 如帝釋王梵天王， 普照天人須彌山， 及鐵圍等一切山， 惟愿最勝無比尊， 為我演說笑因緣。 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。 通達諸法如虛空， 水沫電云幻夢影， 水中月等虛空相， 愿以妙音說笑緣。 離分別相諸邪見， 了空無相及無作， 常樂禪定寂然法， 愿說放此凈光緣。 不著文字言語聲， 為諸
【現代漢語翻譯】 現代漢語譯本 『師子吼』。能夠以智慧很好地瞭解所做的事情，像這樣說法就叫做『師子吼』。
當說出這樣的『師子吼』時，在這個三千大千世界（指一個非常大的宇宙）發生了六種震動，無數的音樂自然發出聲音，放出巨大的光明普遍照耀天地。無數的天人都跳躍歡喜，並且這樣說：『這位不退轉的天子所說的『師子吼』法，我們能夠聽聞，對於閻浮提（Jambudvipa，指我們所居住的這個世界）來說，就等於再次見到法輪轉動。』
這時佛陀微笑，諸佛通常的習慣是，當微笑時，就會有成千上萬種青、黃、赤、白、紅、紫等光，從口中發出，普遍照耀無量無邊的世界，向上超過梵世（Brahma-loka，色界天的最高處），遮蔽日月的光芒，照耀之後又收回，環繞身體三圈，從頂上的相好進入。
於是勝思惟梵天（Brahma，印度教的創造之神，在此指一位天神）向佛陀合掌，用偈頌讚嘆並請問：
『度脫一切智慧的最勝者，完全知曉三世（過去、現在、未來）眾生的行為，智慧、功德以及解脫，愿您為我們演說微笑的因緣。 佛陀的智慧無量不可思議，瞭解眾生的心念沒有障礙，隨著眾生的根器和習性而說法，這不是聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，靠自己領悟佛法而解脫的人）所能達到的，只希望最殊勝無上的佛陀，為我演說微笑的因緣。 您的舌頭清凈沒有污垢，像月亮的光明一樣，如同帝釋天王（Indra，佛教的護法神）和梵天王（Brahma，印度教的創造之神），普遍照耀天人、須彌山（Sumeru，佛教宇宙觀中的中心山）以及鐵圍山（Cakravada，環繞世界邊緣的山）等一切山，只希望最殊勝無比的佛陀，為我演說微笑的因緣。 偉大的聖者寂靜安詳，遠離嗔恨，天人和人們仰望您沒有厭倦的時候，一切眾生都蒙受快樂，愿您為我們分別解說微笑的因緣。 通達一切諸法如同虛空，如同水泡、閃電、雲彩、幻象、夢境和影子，如同水中的月亮等虛空的景象，愿您用美妙的聲音解說微笑的因緣。 遠離分別之相和各種邪見，明瞭空性、無相和無作，常樂於禪定和寂靜的佛法，愿您解說放出這清凈光芒的因緣。 不執著于文字、言語和聲音，爲了各種'
【English Translation】 English version 'Lion's roar'. To be able to skillfully understand what is being done with wisdom, speaking like this is called 'lion's roar'.
When such a 'lion's roar' is uttered, six kinds of tremors occur in this three-thousand-great-thousand world (referring to a very large universe), countless musical instruments naturally produce sounds, and great light is emitted, universally illuminating heaven and earth. Countless devas (gods) leap with joy and say: 'We are able to hear this 'lion's roar' Dharma spoken by this non-regressing deva; for Jambudvipa (the world we live in), it is like seeing the turning of the Dharma wheel again.'
At this time, the Buddha smiled. It is the usual practice of all Buddhas that when they smile, countless kinds of blue, yellow, red, white, crimson, and purple lights emanate from their mouths, universally illuminating immeasurable and boundless worlds, surpassing the Brahma-loka (the highest realm of the Form Realm) upwards, obscuring the light of the sun and moon. After illuminating, the light is withdrawn, encircling the body three times and entering from the crown of the head.
Then, Brahma (the Hindu god of creation, here referring to a deva) named Superior Contemplation, with his palms together, praised the Buddha in verse and asked:
'The most supreme one who delivers all wisdom, completely knows the actions of beings in the three times (past, present, and future), wisdom, merit, and liberation, may you explain the cause and condition of your smile for us. The Buddha's wisdom is immeasurable and inconceivable, understanding the minds of beings without obstruction, teaching the Dharma according to the capacities and habits of beings, which is unattainable by Sravakas (disciples who practice by hearing the Dharma) and Pratyekabuddhas (those who attain liberation by self-enlightenment), I only hope that the most supreme and unsurpassed Buddha will explain the cause and condition of your smile for me. Your tongue is pure and without defilement, like the light of the moon, like Indra (a protector deity in Buddhism) and Brahma, universally illuminating devas, humans, Mount Sumeru (the central mountain in the Buddhist cosmology), and Mount Cakravada (the mountain range surrounding the edge of the world) and all other mountains, I only hope that the most supreme and incomparable Buddha will explain the cause and condition of your smile for me. The great sage is peaceful and serene, free from anger and hatred, devas and humans gaze upon you without weariness, all beings receive happiness, may you explain the cause and condition of your smile for us. Penetrating all dharmas as empty as space, like bubbles, lightning, clouds, illusions, dreams, and shadows, like the moon in the water and other empty phenomena, may you explain the cause and condition of your smile with your wonderful voice. Free from the appearance of discrimination and various wrong views, understanding emptiness, signlessness, and non-action, constantly delighting in meditation and the peaceful Dharma, may you explain the cause and condition of emitting this pure light. Not attached to words, speech, and sounds, for all kinds of'
眾生常說法， 不著我法無垢慧， 一一法句如來說， 智通根力皆具足， 華光智慧為我說。 如來世尊能永滅， 生老病死一切苦， 那羅延力勇猛力， 降伏一切諸魔力， 能與眾生無歸者， 而作歸依法燈明， 惟愿勇猛天人師， 為我分別說笑緣。」
爾時，世尊告勝思惟大梵天言：「梵天！是不退轉天子，汝為見不？」
大梵天言：「如是，世尊！唯然已見。」
佛言：「梵天！此不退轉天子，從今已後過三百二十萬阿僧祇劫，當得作佛，號須彌燈王如來、應、正遍知，乃至佛婆伽婆，世界名善化，劫名梵嘆。其佛國土閻浮檀金，琉璃為地，純菩薩僧，勇猛降伏諸魔怨敵，所須之物應念即至如兜率天，佛壽無量不可計數，說法無過。」
於是勝思惟梵天謂不退轉天子言：「天子！如來今已授仁者記。」
天子言：「梵天！我之受記如與真如法界授記，與我授記亦復如是。」
梵天言：「法性法界不可授記。」
天子言：「如法性法界不可授記，當知一切菩薩授記，亦復如是。」
梵天言：「天子！若佛如來不與汝記，汝於過去諸如來所，是則便為空修梵行。」
天子言：「梵天！若無所住是住梵行。」
問言：
【現代漢語翻譯】 現代漢語譯本： 眾生常說法， 不著我法無垢慧，一一法句如來說， 智通根力皆具足，華光智慧為我說。 如來世尊能永滅，生老病死一切苦， 那羅延力（Narayana-bala，一種神力）勇猛力，降伏一切諸魔力， 能與眾生無歸者，而作歸依法燈明， 惟愿勇猛天人師，為我分別說笑緣。
爾時，世尊告勝思惟大梵天言：『梵天！是不退轉天子，汝為見不？』
大梵天言：『如是，世尊！唯然已見。』
佛言：『梵天！此不退轉天子，從今已後過三百二十萬阿僧祇劫（asamkhya-kalpa，極長的時間單位），當得作佛，號須彌燈王如來（Sumeru-dipa-raja-tathagata）、應（arhat）、正遍知（samyak-sambuddha），乃至佛婆伽婆（Buddha-bhagavat），世界名善化，劫名梵嘆。其佛國土閻浮檀金（Jambudvipa gold，一種黃金），琉璃為地，純菩薩僧，勇猛降伏諸魔怨敵，所須之物應念即至如兜率天（Tushita heaven），佛壽無量不可計數，說法無過。』
於是勝思惟梵天謂不退轉天子言：『天子！如來今已授仁者記。』
天子言：『梵天！我之受記如與真如法界（tathata-dharmadhatu）授記，與我授記亦復如是。』
梵天言：『法性法界（dharmata-dharmadhatu）不可授記。』
天子言：『如法性法界不可授記，當知一切菩薩授記，亦復如是。』
梵天言：『天子！若佛如來不與汝記，汝於過去諸如來所，是則便為空修梵行。』
天子言：『梵天！若無所住是住梵行。』
問言：
【English Translation】 English version: Living beings constantly speak the Dharma, Without attachment to self or Dharma, with immaculate wisdom, Each and every Dharma phrase is spoken by the Tathagata, With wisdom penetrating roots and powers, fully endowed, May the radiant wisdom speak for me. The Tathagata, the World Honored One, can eternally extinguish, Birth, old age, sickness, death, all suffering, With the strength of Narayana (Narayana-bala, a divine power), courageous strength, Subduing all the powers of demons, Able to be a refuge for beings without refuge, And act as a light of Dharma for reliance, I only wish that the courageous teacher of gods and humans, Would explain to me the causes of laughter.
At that time, the World Honored One said to the Great Brahma, Supreme Thinker: 'Brahma! Do you see this non-regressing son of the gods?'
The Great Brahma said: 'Yes, World Honored One! I have indeed seen him.'
The Buddha said: 'Brahma! This non-regressing son of the gods, after three million two hundred thousand asamkhya-kalpas (asamkhya-kalpa, an extremely long unit of time) from now, will attain Buddhahood, named Sumeru-dipa-raja-tathagata (Sumeru-dipa-raja-tathagata), Arhat (arhat), Samyak-sambuddha (samyak-sambuddha), even Buddha-bhagavat (Buddha-bhagavat), the world will be named Good Transformation, the kalpa will be named Brahma's Praise. His Buddha land will be Jambudvipa gold (Jambudvipa gold, a type of gold), with lapis lazuli as the ground, purely a Sangha of Bodhisattvas, courageously subduing all demonic enemies, the things needed will arrive instantly like in Tushita heaven (Tushita heaven), the Buddha's life will be immeasurable and countless, and his Dharma teaching will be unsurpassed.'
Then the Great Brahma, Supreme Thinker, said to the non-regressing son of the gods: 'Son of the gods! The Tathagata has now bestowed a prophecy upon you.'
The son of the gods said: 'Brahma! My receiving of the prophecy is like giving a prophecy to the Suchness Dharma Realm (tathata-dharmadhatu), giving a prophecy to me is also like that.'
The Brahma said: 'The Dharma-nature Dharma Realm (dharmata-dharmadhatu) cannot be given a prophecy.'
The son of the gods said: 'Just as the Dharma-nature Dharma Realm cannot be given a prophecy, know that the prophecies given to all Bodhisattvas are also like that.'
The Brahma said: 'Son of the gods! If the Buddha Tathagata does not give you a prophecy, then your past practice of pure conduct under all the Tathagatas would have been in vain.'
The son of the gods said: 'Brahma! To dwell nowhere is to dwell in pure conduct.'
Question:
「天子！云何無住而住梵行？」
答言：「梵天！若不住欲界，不住色界，不住無色界，是住梵行。複次，梵天！若不住我，不住眾生，不住壽命，不住人者，是住梵行。以要言之，若不住法，不住非法，是住梵行。」
問言：「天子！所說梵行為有何義？」
答言：「梵天！住不二道是梵行義。」
問言：「天子！住不二道為住何所？」
答言：「梵天！住不二道是即不住一切諸法。何以故？以眾賢聖皆無所住，不取於法不度諸流。」
問言：「天子！云何修道？」
答言：「梵天！不墮有無，故不分別是有是無，如是修者名為修道。」
問言：「天子！為以何法而修道耶？」
答言：「梵天！不以見聞覺知等法，亦不以得，亦不以證，於一切法無相無示，名為修道。」
勝思惟梵天所問經卷第五 大正藏第 15 冊 No. 0587 勝思惟梵天所問經
勝思惟梵天所問經卷第六
元魏天竺三藏菩提流支譯
爾時，勝思惟梵天問不退轉天子言：「天子！何謂菩薩堅固精進？」
答言：「梵天！若菩薩于諸法不見一相不見異相，是名菩薩堅固精進。若菩薩于諸法不壞法性故，于諸法無著無斷無增無減，不見垢凈出過
【現代漢語翻譯】 現代漢語譯本 天子問道：『如何才能在不住著的狀態下修行梵行（brahmacarya，清凈的行為）呢？』 天子回答說：『梵天！如果不住著于欲界（kāmadhātu，充滿慾望的領域），不住著於色界（rūpadhātu，有形物質的領域），不住著于無色界（arūpadhātu，沒有形體的領域），這就是住于梵行。更進一步說，梵天！如果不住著於我（ātman，自我），不住著于眾生（sattva，有情生命），不住著于壽命（jīvita，生命的長度），不住著於人者（pudgala，補特伽羅，個體），這就是住于梵行。總而言之，如果不住著於法（dharma，佛法），不住著于非法（adharma，非佛法），這就是住于梵行。』 天子問道：『您所說的梵行，其意義是什麼呢？』 天子回答說：『梵天！安住于不二之道（advaita，超越二元對立的道路）就是梵行的意義。』 天子問道：『安住于不二之道，是安住于什麼地方呢？』 天子回答說：『梵天！安住于不二之道，就是不住著於一切諸法。為什麼呢？因為所有賢聖（ārya，聖者）都沒有任何住著，不執取於法，也不被諸流（ogha，煩惱之流）所淹沒。』 天子問道：『如何修道呢？』 天子回答說：『梵天！不墮入有（bhava，存在）和無（abhava，不存在）的極端，因此不分別什麼是存在，什麼是不存在，像這樣修行就叫做修道。』 天子問道：『用什麼法來修道呢？』 天子回答說：『梵天！不用見（darśana，視覺）、聞（śravaṇa，聽覺）、覺（bodhi，感覺）、知（jñāna，知識）等法，也不用獲得（prāpti，成就），也不用證悟（abhisamaya，證得），對於一切法沒有相（lakṣaṇa，表相）沒有指示（saṃdarśana，指示），這叫做修道。』 《勝思惟梵天所問經》卷第五 大正藏第 15 冊 No. 0587 《勝思惟梵天所問經》 《勝思惟梵天所問經》卷第六 元魏天竺三藏菩提流支譯 當時，勝思惟梵天問不退轉天子說：『天子！什麼叫做菩薩堅固精進（dṛḍha-vīrya，堅固的努力）？』 天子回答說：『梵天！如果菩薩對於諸法不見一相（eka-lakṣaṇa，單一的相），不見異相（nānā-lakṣaṇa，不同的相），這就叫做菩薩堅固精進。如果菩薩對於諸法不破壞法性（dharmatā，法的本性），因此對於諸法沒有執著（āsakti，貪戀），沒有斷滅（uccheda，斷除），沒有增加（vṛddhi，增長），沒有減少（hāni，減少），不見垢（mala，污垢）凈（viśuddhi，清凈）的超出。』
【English Translation】 English version The celestial being asked: 'How does one dwell in the practice of pure conduct (brahmacarya) without dwelling?' The celestial being replied: 'Brahma! If one does not dwell in the desire realm (kāmadhātu), does not dwell in the form realm (rūpadhātu), and does not dwell in the formless realm (arūpadhātu), this is dwelling in pure conduct. Furthermore, Brahma! If one does not dwell in self (ātman), does not dwell in beings (sattva), does not dwell in lifespan (jīvita), and does not dwell in the individual (pudgala), this is dwelling in pure conduct. In short, if one does not dwell in dharma and does not dwell in non-dharma, this is dwelling in pure conduct.' The celestial being asked: 'What is the meaning of the pure conduct you speak of?' The celestial being replied: 'Brahma! Dwelling in the non-dual path (advaita) is the meaning of pure conduct.' The celestial being asked: 'Where does one dwell when dwelling in the non-dual path?' The celestial being replied: 'Brahma! Dwelling in the non-dual path is precisely not dwelling in any dharmas. Why? Because all the noble ones (ārya) have no dwelling place, do not grasp at dharmas, and are not swept away by the currents (ogha).' The celestial being asked: 'How does one cultivate the path?' The celestial being replied: 'Brahma! Not falling into the extremes of existence (bhava) and non-existence (abhava), therefore not distinguishing between what exists and what does not exist, such cultivation is called cultivating the path.' The celestial being asked: 'With what dharma does one cultivate the path?' The celestial being replied: 'Brahma! Not with the dharmas of seeing (darśana), hearing (śravaṇa), sensing (bodhi), knowing (jñāna), etc., nor with attainment (prāpti), nor with realization (abhisamaya). Regarding all dharmas, without characteristics (lakṣaṇa) and without indication (saṃdarśana), this is called cultivating the path.' The Sutra of Brahma's Questions on Supreme Contemplation, Volume Five Taisho Tripitaka Volume 15, No. 0587, The Sutra of Brahma's Questions on Supreme Contemplation The Sutra of Brahma's Questions on Supreme Contemplation, Volume Six Translated by Bodhiruci of the Yuan Wei Dynasty from India At that time, Brahma of Supreme Contemplation asked the celestial being who does not regress: 'Celestial being! What is called the steadfast vigor (dṛḍha-vīrya) of a Bodhisattva?' The celestial being replied: 'Brahma! If a Bodhisattva does not see a single characteristic (eka-lakṣaṇa) in all dharmas and does not see different characteristics (nānā-lakṣaṇa), this is called the steadfast vigor of a Bodhisattva. If a Bodhisattva does not destroy the nature of dharma (dharmatā) in all dharmas, therefore, in all dharmas, there is no attachment (āsakti), no cessation (uccheda), no increase (vṛddhi), no decrease (hāni), and no seeing of defilement (mala), purity (viśuddhi), or transcendence.'
法性，是名第一堅固精進，所謂菩薩身無所起心無所起。」
於是，世尊贊不退轉天子言：「善哉！善哉！」贊天子已，語勝思惟大梵天言：「如此天子！向來所說身無所起、心無所起，是為第一堅固精進。
「梵天！我念往昔，一切所行堅固精進，持戒頭陀，供養諸佛恭敬尊重，而彼諸佛皆不授我阿耨多羅三藐三菩提記。于諸佛所如是供養恭敬尊重，于空閑處思惟坐禪習多聞慧，愍念眾生給其所須，一切所行難行苦行勤行精進，而彼諸佛不授我記。何以故？我于爾時，住身口心起精進故。
「梵天！我乃於後，得如天子上來所說堅固精進，然後方為燃燈如來授我記言：『汝于來世當得作佛，號釋迦牟尼。』是故，梵天！若有菩薩欲得如來速疾授記，應當修行如天子說堅固精進，謂于諸法不起精進。」
梵天言：「世尊！云何三世平等精進？」
佛言：「梵天！過去心已滅，未來心未至，現在心無住。若法已滅不復更起，若法未至即無生相，若法無住即住實相。若如是者，則非過去、非是未來、非是現在。若非過去、非是未來、非是現在，是名自性。如是自性即是不生。梵天！是名三世平等精進，能令菩薩疾得授記。
「梵天！菩薩成就如是法忍，信一切法無所舍故，是名菩薩
【現代漢語翻譯】 現代漢語譯本：『法性』，這被稱為第一堅固精進，意思是菩薩的身無所起，心無所起。
於是，世尊讚歎不退轉天子說：『好啊！好啊！』讚歎天子之後，告訴勝思惟大梵天說：『這位天子！剛才所說的身無所起、心無所起，就是第一堅固精進。』
『梵天！我回憶往昔，一切所行都是堅固精進，持戒頭陀（佛教的一種苦行），供養諸佛，恭敬尊重，但是那些佛都不給我授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記。在諸佛那裡這樣供養恭敬尊重，在空閑的地方思惟坐禪，學習多聞智慧，憐憫眾生，給予他們所需要的，一切所行都是難行苦行，勤行精進，但是那些佛都不給我授記。為什麼呢？因為我在那時，住在身口心上而生起精進的緣故。』
『梵天！我後來，得到像這位天子剛才所說的堅固精進，然後才被燃燈如來授記說：『你于來世應當成佛，號釋迦牟尼（Sakyamuni）。』所以，梵天！如果有菩薩想要如來快速地授記，應當修行像這位天子所說的堅固精進，就是對於諸法不起精進。』
梵天說：『世尊！什麼是三世平等精進呢？』
佛說：『梵天！過去的心已經滅了，未來的心還沒有到，現在的心沒有停留。如果法已經滅了不再生起，如果法還沒有到就沒有生起的現象，如果法沒有停留就住在實相上。如果像這樣，那就不是過去、不是未來、不是現在。如果不是過去、不是未來、不是現在，這叫做自性。像這樣的自性就是不生。梵天！這叫做三世平等精進，能夠讓菩薩快速地得到授記。
『梵天！菩薩成就這樣的法忍，相信一切法沒有可以捨棄的，這叫做菩薩
【English Translation】 English version: 『Dharmata (法性, the nature of reality),』 this is called the foremost steadfast diligence, meaning the Bodhisattva's body does not arise, and the mind does not arise.
Then, the World Honored One praised the Avinivartanīya Deva (不退轉天子, non-regressing celestial being), saying, 『Excellent! Excellent!』 After praising the celestial being, he said to the Great Brahma (大梵天) Superior Thinking, 『This celestial being! What he just said, that the body does not arise and the mind does not arise, is the foremost steadfast diligence.』
『Brahma! I recall in the past, all my actions were steadfast diligence, upholding precepts and practicing dhūta (頭陀, ascetic practices), making offerings to all Buddhas with reverence and respect, but none of those Buddhas gave me a prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). I made offerings with reverence and respect to all the Buddhas in this way, contemplated and meditated in secluded places, studied extensively to gain wisdom, had compassion for sentient beings and gave them what they needed, and all my actions were difficult practices, ascetic practices, diligent practices, and steadfast diligence, but none of those Buddhas gave me a prediction. Why? Because at that time, I dwelled in body, speech, and mind, and arose diligence.』
『Brahma! Later, I attained the steadfast diligence that this celestial being just spoke of, and then Dipankara Tathagata (燃燈如來) gave me a prediction, saying, 『In the future, you will become a Buddha named Sakyamuni (釋迦牟尼).』 Therefore, Brahma! If there are Bodhisattvas who wish to receive a prediction from the Tathagata quickly, they should cultivate the steadfast diligence that this celestial being spoke of, which means not arising diligence towards all dharmas.』
Brahma said, 『World Honored One! What is the diligence of equality in the three times?』
The Buddha said, 『Brahma! The past mind has already ceased, the future mind has not yet arrived, and the present mind has no abiding. If a dharma has ceased, it does not arise again; if a dharma has not yet arrived, it has no arising appearance; if a dharma has no abiding, it abides in the true aspect. If it is like this, then it is not past, not future, not present. If it is not past, not future, not present, this is called self-nature. Such self-nature is non-arising. Brahma! This is called the diligence of equality in the three times, which can enable Bodhisattvas to quickly receive a prediction.
『Brahma! Bodhisattvas who accomplish such Dharma-kshanti (法忍, acceptance of the truth), believing that all dharmas have nothing to be abandoned, are called Bodhisattvas』
佈施精進；信一切法無諸漏故，是名菩薩持戒精進；信一切法無所傷故，是名菩薩忍辱精進；信一切法無所起故，是名菩薩勤行精進；信一切法悉平等故，是名菩薩禪定精進；信一切法不分別故，是名菩薩般若精進。梵天！菩薩如是信于諸法不增不減不邪不正，而常佈施不求果報，常持禁戒無所貪著，修行忍辱知內外空，修行精進知無所起，修行禪定無所依止，修行般若無所取相。
「梵天！菩薩成就如是法忍，雖復示現於一切法有所修行，而無染污，是人名得諸法平等，不為世法得失譭譽稱譏苦樂之所傾動，出過一切世間法故，亦不自高亦不自下，不喜不憂不動不逸，無有二心，離於諸見得無二法。于諸眾生墮二見者起大悲心，以為教化諸眾生故，而現受身。梵天！是名第一堅固精進，所謂得無我忍忍于眾生，起大悲心攝受眾生。」
當說如是大精進時，八千菩薩得無生法忍，佛為授記，皆當得成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，慧命大迦葉在大會坐，而白佛言：「世尊！譬如大龍若欲雨時，雨于大海不雨余處，此菩薩亦復如是，以大法雨為大海心諸菩薩說，不為餘者。」
佛言：「如是，如是！迦葉！如汝所說，諸大龍王所以不雨閻浮提者，非有吝
【現代漢語翻譯】 現代漢語譯本：佈施的精進在於，相信一切法沒有諸漏的染污，這稱為菩薩的持戒精進；相信一切法不會造成傷害，這稱為菩薩的忍辱精進；相信一切法沒有生起，這稱為菩薩的勤行精進；相信一切法完全平等，這稱為菩薩的禪定精進；相信一切法沒有分別，這稱為菩薩的般若精進。梵天（Brahmā，印度教的創造神）！菩薩如此相信諸法，不增不減，不邪不正，而經常佈施不求果報，經常持守禁戒沒有貪著，修行忍辱了知內外皆空，修行精進了知沒有生起，修行禪定沒有依止，修行般若沒有取相。
『梵天（Brahmā）！菩薩成就這樣的法忍，即使示現於一切法有所修行，卻沒有染污，這樣的人稱為得到諸法平等，不被世間的得失、譭譽、稱譏、苦樂所動搖，因為超越了一切世間法，也不自高自大，也不妄自菲薄，不喜不憂，不動不躁，沒有二心，遠離各種見解，得到無二之法。對於那些沉溺於二見中的眾生，生起大悲心，爲了教化這些眾生，而示現受生。梵天（Brahmā）！這稱為第一堅固精進，也就是得到無我忍，忍于眾生，生起大悲心來攝受眾生。』
當宣說這樣的大精進時，八千位菩薩證得了無生法忍，佛為他們授記，都將成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），各自在不同的國土成就佛道，都同一個名號，號為堅精進。
這時，慧命大迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）在法會中就座，對佛說：『世尊！譬如大龍如果想要下雨，就只雨在大海，而不雨在其他地方，這位菩薩也是這樣，以大法雨為具有大海之心的諸位菩薩宣說，而不為其他人宣說。』
佛說：『是的，是的！迦葉（Mahākāśyapa）！正如你所說，諸大龍王之所以不雨在閻浮提（Jambudvīpa，我們所居住的這個世界）的原因，並非是吝嗇。』
【English Translation】 English version: The diligence of giving lies in believing that all dharmas are free from defilements of outflows; this is called the Bodhisattva's diligence in upholding precepts. The diligence of believing that all dharmas cause no harm; this is called the Bodhisattva's diligence in patience. The diligence of believing that all dharmas have no arising; this is called the Bodhisattva's diligence in diligent practice. The diligence of believing that all dharmas are completely equal; this is called the Bodhisattva's diligence in dhyana (禪定, meditation). The diligence of believing that all dharmas are without discrimination; this is called the Bodhisattva's diligence in prajna (般若, wisdom). Brahmā (梵天, the creator god in Hinduism)! Bodhisattvas believe in dharmas in this way, neither increasing nor decreasing, neither deviant nor correct, and constantly give without seeking reward, constantly uphold precepts without attachment, cultivate patience knowing the emptiness of both inner and outer, cultivate diligence knowing there is no arising, cultivate dhyana (禪定, meditation) without reliance, and cultivate prajna (般若, wisdom) without grasping at appearances.
'Brahmā (梵天)! Bodhisattvas who accomplish such Dharma-patience, even though they manifest as practicing in all dharmas, are without defilement. Such persons are called those who have attained the equality of all dharmas, and are not swayed by worldly gains and losses, praise and blame, commendation and ridicule, suffering and joy. Because they have transcended all worldly dharmas, they are neither arrogant nor self-deprecating, neither joyful nor sorrowful, neither agitated nor at ease, without duality, and are free from all views, attaining the non-dual Dharma. Towards those sentient beings who are fallen into dualistic views, they arise great compassion, and manifest taking birth in order to teach and transform these sentient beings. Brahmā (梵天)! This is called the first firm diligence, which is to attain the patience of no-self, to be patient with sentient beings, and to arise great compassion to embrace sentient beings.'
When this great diligence was being spoken, eight thousand Bodhisattvas attained the patience of non-origination of dharmas. The Buddha prophesied that they would all attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and would each attain Buddhahood in different lands, all with the same name, called Firm Diligence.
At that time, the venerable Mahākāśyapa (大迦葉, one of the ten great disciples of Shakyamuni Buddha), seated in the assembly, said to the Buddha: 'World Honored One! Just as a great dragon, when it wants to rain, rains only on the great ocean and not elsewhere, so too is this Bodhisattva, who speaks the great Dharma-rain for the Bodhisattvas with the mind of the great ocean, and not for others.'
The Buddha said: 'So it is, so it is! Mahākāśyapa (大迦葉)! As you say, the reason why the great dragon kings do not rain on Jambudvīpa (閻浮提, the world we live in) is not because of stinginess.'
妒，但以其處不堪受故。何以故？大龍所雨澍如車軸，閻浮提中不能容受，若其雨者，是閻浮提城邑聚落，山林陂池皆悉漂流如漂棗葉，是故大龍不以大雨雨閻浮提。如是，迦葉！此諸菩薩不雨法雨于餘眾生，亦無吝妒，但以其器不能堪受如是等法。以是義故，此諸菩薩，但于甚深無量無邊智慧大海菩薩心中，雨如是等不可思議無上法雨。
「迦葉！譬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！譬如大海、四天下中百川眾流入其中者同一鹹味。此諸菩薩亦復如是，聞種種法種種論義，皆能信解皆為一味，所謂空味。
「迦葉！譬如大海清凈無垢，濁水流入即皆澄凈。此諸菩薩亦復如是，能凈一切瞋恨害垢。
「迦葉！譬如大海甚深無底，不可度量。此諸菩薩亦復如是，悉皆能入甚深法相，一切聲聞辟支佛等不能度量。
「迦葉！譬如大海集無量水、集無量寶。此諸菩薩亦復如是，集無量法、無量智慧、無量法寶，以是義故，說諸菩薩心大如海。
「迦葉！譬如大海積聚種種無量珍寶。此諸菩薩亦復如是，一切皆入種種法門，集諸法寶種種行道，出生無量法寶之聚。
「迦葉！譬如大海生三種寶：
【現代漢語翻譯】 現代漢語譯本 『迦葉（Kasyapa，人名）！菩薩並非吝嗇或嫉妒而不向其他眾生降下法雨，而是因為他們的根器無法承受如此深奧的佛法。這是什麼原因呢？譬如大龍降下如車軸般粗大的雨水，閻浮提（Jambudvipa，我們所居住的這個世界）無法容納。如果真的降下如此大雨，閻浮提的城邑、村落、山林、水池都會像漂浮的棗葉一樣被沖走。因此，大龍不會向閻浮提降下大雨。同樣，迦葉！這些菩薩不是吝嗇于向其他眾生降下法雨，也不是因為嫉妒，而是因為他們的根器無法承受如此深奧的佛法。因此，這些菩薩只在擁有甚深、無量、無邊智慧大海般的菩薩心中，降下如此不可思議、無上的法雨。 『迦葉！譬如大海能夠承受如車軸般粗大的雨水，水量既不會增加也不會減少。這些菩薩也是如此，即使聽法、說法經歷一個劫（kalpa，極長的時間單位）甚至一百個劫，他們的智慧和定力也不會增加或減少。 『迦葉！譬如大海，四天下（catvāro dvīpāḥ，古代印度宇宙觀中的四大洲）中無數河流的水流入其中，都會變成同一種鹹味。這些菩薩也是如此，聽聞種種佛法、種種論義，都能信受理解，並且都歸於一種味道，那就是空味（śūnyatā，空的滋味）。 『迦葉！譬如大海清凈無垢，即使渾濁的水流入其中，也會變得清澈乾淨。這些菩薩也是如此，能夠凈化一切嗔恨和傷害的污垢。 『迦葉！譬如大海深不可測，無法度量。這些菩薩也是如此，都能夠深入理解甚深的法相（dharma-lakṣaṇa，佛法的特徵），一切聲聞（śrāvaka，聽聞佛法而證悟者）、辟支佛（pratyekabuddha，獨自證悟者）都無法度量。 『迦葉！譬如大海積聚了無量的水、無量的珍寶。這些菩薩也是如此，積聚了無量的佛法、無量的智慧、無量的法寶。因為這個原因，才說菩薩的心像大海一樣廣大。 『迦葉！譬如大海積聚了種種無量的珍寶。這些菩薩也是如此，一切都進入種種法門，積聚各種法寶，通過種種修行，產生無量法寶的聚集。 『迦葉！譬如大海能生出三種寶：
【English Translation】 English version 『Kasyapa (name of a disciple)! It is not out of stinginess or jealousy that these Bodhisattvas do not rain down the Dharma-rain upon other beings, but because their capacity is insufficient to receive such profound teachings. Why is that? For example, if a great dragon were to rain down water as thick as cart axles, Jambudvipa (the world we live in) could not contain it. If such rain were to fall, the cities, villages, forests, and ponds of Jambudvipa would all be swept away like floating jujube leaves. Therefore, great dragons do not rain down heavy rain upon Jambudvipa. Likewise, Kasyapa! These Bodhisattvas do not withhold the Dharma-rain from other beings out of stinginess or jealousy, but because their capacity is insufficient to receive such teachings. For this reason, these Bodhisattvas only rain down such inconceivable and supreme Dharma-rain upon the minds of Bodhisattvas who possess wisdom as vast as a deep, immeasurable, and boundless ocean. 『Kasyapa! Just as the great ocean can receive heavy rain as thick as cart axles without increasing or decreasing in volume, so too are these Bodhisattvas. Whether they listen to or expound the Dharma for one kalpa (an extremely long period of time) or even a hundred kalpas, their wisdom and concentration remain constant, neither increasing nor decreasing. 『Kasyapa! Just as the waters of all the hundreds of rivers in the four continents (catvāro dvīpāḥ, the four continents in ancient Indian cosmology) flow into the great ocean and become one salty taste, so too are these Bodhisattvas. They can believe and understand all kinds of Dharmas and various doctrines, and they all become one taste, which is the taste of emptiness (śūnyatā, the taste of emptiness). 『Kasyapa! Just as the great ocean is pure and without defilement, and even if turbid water flows into it, it becomes clear and clean, so too are these Bodhisattvas. They can purify all defilements of anger and harm. 『Kasyapa! Just as the great ocean is deep and bottomless, and cannot be measured, so too are these Bodhisattvas. They can all deeply enter into the profound characteristics of the Dharma (dharma-lakṣaṇa, the characteristics of the Dharma), which cannot be measured by all Śrāvakas (śrāvaka, one who attains enlightenment by hearing the Dharma) and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment independently). 『Kasyapa! Just as the great ocean gathers immeasurable water and immeasurable treasures, so too are these Bodhisattvas. They gather immeasurable Dharmas, immeasurable wisdom, and immeasurable Dharma-treasures. For this reason, it is said that the minds of Bodhisattvas are as vast as the ocean. 『Kasyapa! Just as the great ocean accumulates various immeasurable treasures, so too are these Bodhisattvas. They all enter into various Dharma-gates, accumulate various Dharma-treasures, and through various practices, generate a collection of immeasurable Dharma-treasures. 『Kasyapa! Just as the great ocean produces three kinds of treasures:
一者、少價；二者、大價；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，有以小乘令得解脫，有以中乘令得解脫，有以大乘令得解脫。
「迦葉！譬如大海終不偏為一眾生有。此諸菩薩亦復如是，不唯獨為一眾生故發菩提心。
「迦葉！譬如大海漸漸轉深漸漸稱意。此諸菩薩亦復如是，向薩婆若漸漸轉深漸漸隨意。
「迦葉！譬如大海不宿死屍。此諸菩薩亦復如是，不宿聲聞辟支佛心，亦復不宿慳貪毀禁瞋恚懈怠亂念愚癡如是等心，亦復不宿我人眾生如是等見。
「迦葉！譬如劫盡燒世界時，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。迦葉！大海之水則有滅盡，而諸菩薩摩訶薩等，甚深正法不盡不滅。
「迦葉！汝謂菩薩失正法耶！勿作斯觀。迦葉！如彼大海有金剛珠，名集眾寶，于千世界大海之中，轉作金剛摩尼寶珠。乃至第七日出之時，大火猛焰上至梵世，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。此諸菩薩亦復如是，正法滅時七邪法出，爾乃至於他方世界。何等為七？一者、外道論；二者、惡知識；三
【現代漢語翻譯】 現代漢語譯本：第一種是低價，第二種是高價，第三種是無價。這些菩薩所說的法也是如此，隨著眾生根性的銳利或遲鈍，使他們得到解脫。有的用小乘法使他們得到解脫，有的用中乘法使他們得到解脫，有的用大乘法使他們得到解脫。
『迦葉（佛陀弟子名）！譬如大海，終究不會只偏袒一個眾生而存在。這些菩薩也是如此，不是僅僅爲了一個眾生而發菩提心（覺悟之心）。』
『迦葉！譬如大海，漸漸地變得深邃，漸漸地令人滿意。這些菩薩也是如此，向著薩婆若（一切智）漸漸地變得深邃，漸漸地隨心所欲。』
『迦葉！譬如大海，不會容留死屍。這些菩薩也是如此，不容留聲聞（聽聞佛法而悟道者）、辟支佛（無師自通的覺悟者）之心，也不容留慳貪、毀犯戒律、瞋恚、懈怠、散亂、愚癡等等這樣的心，也不容留我、人、眾生等等這樣的見解。』
『迦葉！譬如劫末大火焚燒世界時，各種小水池、江河、泉源首先枯竭，然後大海才會消盡。正法（真正的佛法）滅亡時也是如此，各種屬於小道的修行正法首先滅盡，然後菩薩大海一般的心中的正法才會滅亡。迦葉！這些菩薩寧願失去生命，也不會捨棄正法。迦葉！大海的水會有滅盡的時候，而各位菩薩摩訶薩（大菩薩）等所擁有的甚深正法，不會窮盡，也不會滅亡。』
『迦葉！你認為菩薩會失去正法嗎？不要這樣看。迦葉！就像那大海中有金剛珠，名叫集眾寶，在千世界的大海之中，轉而成為金剛摩尼寶珠。乃至第七個太陽出現之時，大火猛烈燃燒，向上到達梵天世界，而這顆寶珠不會被燒燬，也不會遺失，而是轉移到其他世界的大海之中。如果這顆寶珠在這個世界，這個世界被燒燬是不可能的。這些菩薩也是如此，正法滅亡時，七種邪法出現，然後他們才會前往其他世界。哪七種呢？第一種是外道論；第二種是惡知識；第三
【English Translation】 English version: Firstly, a small price; secondly, a large price; thirdly, priceless. The Dharma (teachings) spoken by these Bodhisattvas (enlightened beings) is also like this, according to the sharpness or dullness of the faculties of sentient beings, enabling them to attain liberation. Some are liberated through the Small Vehicle (Hinayana), some are liberated through the Middle Vehicle, and some are liberated through the Great Vehicle (Mahayana).
'Kashyapa (name of a Buddha's disciple)! It is like the great ocean, which ultimately does not exist solely for the benefit of one sentient being. These Bodhisattvas are also like this, not only for the sake of one sentient being do they generate the Bodhi mind (mind of enlightenment).'
'Kashyapa! It is like the great ocean, gradually becoming deeper and gradually becoming satisfactory. These Bodhisattvas are also like this, towards Sarvajna (all-knowing wisdom) gradually becoming deeper and gradually becoming as desired.'
'Kashyapa! It is like the great ocean, which does not harbor corpses. These Bodhisattvas are also like this, not harboring the minds of Shravakas (listeners who attain enlightenment through hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own without a teacher), nor harboring stinginess, violation of precepts, anger, laziness, distracted thoughts, ignorance, and such minds, nor harboring views of self, others, sentient beings, and such views.'
'Kashyapa! It is like when the kalpa (eon) ends and the world is burned, the small ponds, rivers, and springs dry up first, and then the great ocean will be exhausted. When the True Dharma (the genuine Buddhist teachings) is extinguished, it is also like this, the True Dharma of various small paths of practice is exhausted first, and then the True Dharma in the minds of the Bodhisattvas, like a great ocean, will be extinguished. Kashyapa! These Bodhisattvas would rather lose their lives than abandon the True Dharma. Kashyapa! The water of the great ocean will have an end, but the profound True Dharma possessed by the Bodhisattva-Mahasattvas (great Bodhisattvas) and others will not be exhausted or extinguished.'
'Kashyapa! Do you think that Bodhisattvas will lose the True Dharma? Do not hold such a view. Kashyapa! It is like in that great ocean there is a Vajra (diamond) pearl, named 'Gathering All Treasures,' which, in the great ocean of a thousand worlds, transforms into a Vajra Mani (wish-fulfilling) jewel. Even when the seventh sun appears, and the great fire fiercely burns, reaching up to the Brahma (highest heaven) world, this jewel will not be burned or lost, but will be transferred to the great ocean of another world. If this jewel were in this world, it would be impossible for this world to be burned. These Bodhisattvas are also like this, when the True Dharma is extinguished, seven heretical dharmas appear, and then they will go to other worlds. What are the seven? First, externalist theories; second, evil teachers; third
者、邪用道法；四者、互相惱亂；五者、入邪見棘林；六者、不能壞不善根；七者、無有證會法者。是等七惡出於世時，此諸菩薩，知諸眾生不可得度，爾乃至於他方佛國，亦常不離見佛聞法，教化眾生增長善根。
「迦葉！譬如大海無量眾生之所依止得安樂處。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！譬如大海其水極咸，余處眾生咸不能飲。此諸菩薩亦復如是，諸魔外道不能吞滅。
「迦葉！譬如大海水中眾生不于余處求覓水飲，而即飲此大海堿水。此諸菩薩亦復如是，不于余處推求法味以飲服之，唯自飲服諸佛法味。」
爾時，大德迦葉白佛言：「世尊！大海雖深尚可測量，此諸菩薩，一切聲聞辟支佛等不能測量，是故說此諸菩薩心猶如虛空。」
佛言迦葉：「恒河沙等諸世界中，大海之水猶可測量，此諸菩薩智慧大海不可測量。」
爾時，世尊偈重說言：
「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。 譬如大海納眾流， 一切悉歸不盈少， 此諸菩薩亦如是， 聽受深法無增減。 譬如大海性不濁， 濁水流入悉澄清， 此諸菩薩亦如是， 能凈一切煩惱垢。 譬如大海深
【現代漢語翻譯】 現代漢語譯本 『迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）！如果未來有菩薩見有七種惡事出現於世，便知眾生難以度化。這七種惡事是：一是比丘樂於親近國王大臣；二是比丘樂於與外道交往；三是比丘邪惡地使用道法；四是比丘互相惱亂；五是比丘陷入邪見之棘林；六是比丘不能斷除不善之根；七是比丘沒有證悟佛法之人。當這七種惡事出現於世時，這些菩薩就知道眾生難以度化，於是就前往其他佛國，也常不離見佛聞法，教化眾生，增長善根。
『迦葉（Kāśyapa）！譬如大海是無量眾生所依止，獲得安樂之處。這些菩薩也像大海一樣，眾生依止他們可以獲得三種快樂，即人間的快樂、天上的快樂和涅槃的快樂。
『迦葉（Kāśyapa）！譬如大海的水非常咸，其他地方的眾生不能飲用。這些菩薩也像大海一樣，諸魔和外道不能吞滅他們。
『迦葉（Kāśyapa）！譬如大海中的眾生不在其他地方尋找水喝，而是直接飲用這大海中的鹹水。這些菩薩也像大海一樣，不在其他地方尋求佛法的滋味來飲用，而是自己飲用諸佛的法味。』
這時，大德迦葉（Mahākāśyapa）對佛說：『世尊！大海雖然深，尚且可以測量，但這些菩薩，一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）等都不能測量，所以說這些菩薩的心猶如虛空。』
佛說：『迦葉（Kāśyapa）！恒河沙數那樣多的世界中，大海的水尚且可以測量，但這些菩薩的智慧大海是不可測量的。』
這時，世尊用偈頌再次說道：
『譬如大海能容納一切，一切眾水流入也不會滿， 這些菩薩也像大海一樣，常求佛法利益而沒有厭足。 譬如大海容納眾多河流，一切都歸入大海也不會盈滿減少， 這些菩薩也像大海一樣，聽受甚深佛法也不會增加減少。 譬如大海的性質不渾濁，渾濁的水流入也能澄清， 這些菩薩也像大海一樣，能凈化一切煩惱垢染。 譬如大海深不可測
【English Translation】 English version 『Kāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices)! If in the future, Bodhisattvas see seven evil things arising in the world, they will know that beings are difficult to liberate. These seven evil things are: first, monks delight in associating with kings and ministers; second, monks delight in associating with non-Buddhists; third, monks evilly use the Taoist methods; fourth, monks disturb each other; fifth, monks enter the thorny forest of wrong views; sixth, monks cannot destroy the roots of unwholesomeness; seventh, there are no practitioners who attain the Dharma. When these seven evil things appear in the world, these Bodhisattvas know that beings are difficult to liberate, so they go to other Buddha lands, and constantly remain near the Buddha to hear the Dharma, teaching beings and increasing their roots of goodness.』
『Kāśyapa! Just as the great ocean is a place of reliance and happiness for countless beings, so too are these Bodhisattvas. Beings rely on them and obtain three kinds of happiness: human happiness, heavenly happiness, and the happiness of Nirvana.』
『Kāśyapa! Just as the water of the great ocean is extremely salty, and beings from other places cannot drink it, so too are these Bodhisattvas. Demons and non-Buddhists cannot swallow them.』
『Kāśyapa! Just as beings in the great ocean do not seek water to drink elsewhere, but directly drink the salty water of the great ocean, so too are these Bodhisattvas. They do not seek the taste of the Dharma elsewhere to drink, but only drink the taste of the Buddhas' Dharma themselves.』
At that time, the great worthy Kāśyapa (Mahākāśyapa) said to the Buddha: 『World Honored One! Although the great ocean is deep, it can still be measured, but these Bodhisattvas, all Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher) and others cannot measure them. Therefore, it is said that the minds of these Bodhisattvas are like empty space.』
The Buddha said: 『Kāśyapa! The water of the great ocean in worlds as numerous as the sands of the Ganges can still be measured, but the ocean of wisdom of these Bodhisattvas is immeasurable.』
At that time, the World Honored One spoke again in verse:
『Like the great ocean that can contain everything, and is never full even when all waters flow into it, So too are these Bodhisattvas, constantly seeking the benefit of the Dharma without satiety. Like the great ocean that receives many rivers, and is neither full nor diminished when everything flows into it, So too are these Bodhisattvas, listening to and receiving the profound Dharma without increase or decrease. Like the great ocean whose nature is not turbid, and can clarify turbid water that flows into it, So too are these Bodhisattvas, able to purify all defilements of afflictions. Like the great ocean, deep and immeasurable』
無底， 此諸菩薩亦如是， 功德智慧無有量， 一切外道不能惻。 譬如大海等一味， 百川流入味不殊， 此諸菩薩亦如是， 所聽受法一空味。 譬如大海在世界， 非但為一眾生有， 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， 從菩薩寶出三寶。 譬如大海有三寶， 而彼大海無分別， 菩薩說法亦如是， 三乘度人無彼我。 譬如大海漸漸深， 此諸菩薩亦如是， 為眾生故修功德， 漸入甚深薩婆若。 譬如大海不宿尸， 此諸菩薩亦如是， 發清凈心菩提愿， 不宿聲聞緣覺心。 譬如大海有寶珠， 劫盡燒時寶不燒， 菩薩於法欲滅時， 大智護持令不滅。 如彼寶珠不燒失， 轉至他方大海中， 知諸眾生非法器， 黠慧菩薩至余國。 三千世界欲燒時， 劫火將起燒天地， 百川眾流在前涸， 爾乃水王於後竭， 行小道者亦如是， 法欲盡時在前滅， 菩薩勇猛不惜身， 護持正法乃不盡。 若佛在世若滅后， 是心中寶實不滅， 深心清凈住是法， 以此善法修行道。 百千眾生依止海， 海有非為一眾生， 菩薩發心亦
【現代漢語翻譯】 現代漢語譯本 無底，這些菩薩也是如此， 功德和智慧沒有限量，一切外道都無法測度。 譬如大海只有一個味道，百條河流流入其中味道沒有差別， 這些菩薩也是如此，所聽所受的佛法只有一個空性的味道。 譬如大海存在於世間，不僅僅是爲了一個眾生而存在， 這些菩薩也是如此，普遍地為一切眾生髮起菩提心。 如大海中的寶珠名為集寶（Ratna Samgraha，聚集寶物的寶珠），因為這個寶珠的緣故，才有眾多的寶物， 菩薩的寶聚也是如此，從菩薩的寶聚中產生佛、法、僧三寶。 譬如大海有三寶，而大海本身沒有分別， 菩薩說法也是如此，用三乘佛法度化眾生，沒有彼此的分別。 譬如大海漸漸深邃，這些菩薩也是如此， 爲了眾生的緣故修習功德，逐漸進入甚深的薩婆若（Sarvajna，一切智）。 譬如大海不會容留屍體，這些菩薩也是如此， 發起清凈的菩提心和菩提愿，不容留聲聞和緣覺的心。 譬如大海中有寶珠，即使劫末火災焚燒時，寶珠也不會被燒燬， 菩薩在佛法將要滅亡的時候，用大智慧護持佛法，使之不滅。 如同那寶珠不會被燒燬遺失，而是轉移到其他方的大海中， 知道哪些眾生不是法器，聰慧的菩薩就前往其他國家。 三千大千世界將要被焚燒時，劫火將要燃起焚燒天地， 百川眾流在劫火前乾涸，然後水王（Varuna，水神）的水源最終枯竭， 修行小乘道的人也是如此，在佛法將要滅盡時，首先滅亡， 菩薩勇猛精進不惜生命，護持正法，使正法不滅。 無論是佛在世還是佛滅度后，這心中的寶藏實際上都不會滅亡， 以深切清凈的心安住於此法，用這種善法修行佛道。 成百上千的眾生依靠大海生存，大海的存在不是爲了一個眾生， 菩薩發菩提心也是如此
【English Translation】 English version Without bottom, these Bodhisattvas are also like that, Their merits and wisdom are immeasurable, and all non-Buddhist paths cannot fathom them. Just as the great ocean has one taste, and hundreds of rivers flow into it without changing the taste, These Bodhisattvas are also like that, the Dharma they hear and receive has one taste of emptiness. Just as the great ocean exists in the world, not only for the sake of one sentient being, These Bodhisattvas are also like that, universally arousing the Bodhi mind for all beings. Like the jewel in the ocean called Ratna Samgraha (collection of jewels), because of this jewel, there are many treasures, The Bodhisattva's treasure collection is also like that, from the Bodhisattva's treasure collection comes the Three Jewels (Buddha, Dharma, Sangha). Just as the great ocean has the Three Jewels, but the great ocean itself has no discrimination, The Bodhisattva's teaching of the Dharma is also like that, using the Three Vehicles to liberate beings without any distinction of self and other. Just as the great ocean gradually deepens, these Bodhisattvas are also like that, For the sake of sentient beings, they cultivate merits and virtues, gradually entering the profound Sarvajna (all-knowing wisdom). Just as the great ocean does not harbor corpses, these Bodhisattvas are also like that, Arousing a pure Bodhi mind and Bodhi vows, they do not harbor the mind of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Just as there are jewels in the great ocean, even when the kalpa-ending fire burns, the jewels will not be burned, When the Dharma is about to perish, the Bodhisattvas use great wisdom to protect the Dharma, so that it does not perish. Like that jewel that is not burned or lost, but is transferred to other oceans, Knowing which beings are not vessels for the Dharma, wise Bodhisattvas go to other countries. When the three thousand great thousand worlds are about to be burned, and the kalpa-ending fire is about to rise and burn heaven and earth, Hundreds of rivers and streams dry up before the kalpa-ending fire, and then the source of the water king (Varuna) eventually dries up, Those who practice the small vehicle are also like that, when the Dharma is about to perish, they perish first, Bodhisattvas are courageous and do not spare their lives, protecting the true Dharma so that it does not perish. Whether the Buddha is in the world or after the Buddha's Parinirvana, the treasure in this heart will not actually perish, Abiding in this Dharma with a deep and pure heart, using this good Dharma to cultivate the path. Hundreds of thousands of beings rely on the ocean to survive, the existence of the ocean is not for one being, The Bodhisattva's arousing of the Bodhi mind is also like that.
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。 十方世界虛空界， 空界猶尚可測量， 諸菩薩行虛空界， 不可測量此行界。 迦葉當知諸菩薩， 勇猛精進堅固心， 愿欲作佛度眾生， 尚無與等何況勝， 斯德寶聚如大海， 是可供養良福田。 是為最上大醫王， 能療一切眾生病， 是為歸依作救護， 洲渚燈明究竟道， 能與無明世間眼， 得眼則能服甘露， 是為世間諸法王， 是為帝釋決斷智， 是為大梵行四禪， 是為能轉梵法輪， 是為大智導世師， 示著邪徑正真道， 勇猛能住大菩提， 是為清凈除穢惱， 是修白法如滿月， 光明高顯猶如日。 菩薩智慧生增長， 如大雷聲雨法雨， 是無所畏如師子， 是心調柔如象王， 菩薩堅固如須彌， 一切諸魔不能伏， 離濁清凈為如水， 是有威猛為如火， 是無障礙為如風， 無能動轉為如地。 以是菩薩離限心， 拔我慢根貪嫉等， 如藥樹王無分別， 世間八法不染污， 菩薩為如優曇華， 千萬億劫不可見。 是為知報佛之恩， 是為不斷諸佛種， 是為堅固行
【現代漢語翻譯】 現代漢語譯本 如是，爲了度化一切眾生。 十方世界的所有大海，或許還能測量出它們的容量， 但這些菩薩所修行的道路，聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，靠自己領悟佛法而得解脫者）是無法測量的。 十方世界的虛空，或許還能測量出它的範圍， 但菩薩們在虛空中所行的境界，是無法測量其邊際的。 迦葉（Kāśyapa，佛陀的弟子）你應該知道，這些菩薩們， 具有勇猛精進和堅固的心， 發願要成佛來度化眾生， 尚且沒有人能與他們相等，更何況勝過他們呢？ 他們所積聚的功德如大海般深廣，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疾病， 是眾生的歸宿和救護，是引導眾生到達彼岸的燈塔和明燈，是究竟的道路。 他們能給予無明世間以智慧之眼， 得到這雙眼睛，就能服用甘露（Amṛta，不死之藥）， 他們是世間諸法的法王， 是帝釋天（Indra，佛教的護法神）般的決斷智慧， 是大梵天（Brahmā，色界天的天主）般修習四禪的境界， 是能夠轉動梵法輪（Brahma-cakra，佛陀所說的佛法）的人， 是具有大智慧的導師， 為那些走在邪路上的人指示正道， 他們勇猛地安住于大菩提（Mahābodhi，偉大的覺悟）之中，是清凈的，能夠去除污穢和煩惱， 他們修習清凈的佛法，如同滿月般圓滿，光明高顯，猶如太陽。 菩薩的智慧增長，如同雷聲般震響，降下法雨， 他們無所畏懼，如同獅子，心性調柔，如同象王， 菩薩的堅定如同須彌山（Sumeru，佛教宇宙觀中的聖山），一切邪魔都無法戰勝他們， 他們遠離污濁，清凈如同水，具有威猛的力量，如同火， 他們沒有障礙，如同風，無法動搖，如同大地。 因為這些菩薩們具有無量的慈悲心， 能夠拔除眾生的我慢、貪婪、嫉妒等煩惱的根源， 如同藥樹之王，沒有分別心，不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所污染， 菩薩如同優曇華（Udumbara，傳說中的稀有花朵），千萬億劫都難以見到。 他們是爲了報答佛的恩德， 是爲了延續諸佛的種子， 是爲了堅定地修行。
【English Translation】 English version Thus it is, for the sake of liberating all sentient beings. The oceans of the ten directions, their volume might still be measured, But the path practiced by these Bodhisattvas, Śrāvakas (disciples who learn and practice the Dharma by hearing it) and Pratyekabuddhas (those who attain enlightenment on their own) cannot fathom. The emptiness of the ten directions, its extent might still be measured, But the realm in which Bodhisattvas travel in the void, the boundaries of this practice cannot be measured. Kāśyapa (a disciple of the Buddha), you should know that these Bodhisattvas, Possess courageous diligence and steadfast hearts, Vowing to become Buddhas to liberate sentient beings, There is no one equal to them, let alone superior. Their accumulated merits are as vast as the ocean, a worthy field of blessings to be offered to. They are the supreme great physicians, Capable of healing the illnesses of all sentient beings, They are the refuge and protection, the island and the lamp, the ultimate path. They can give the eye of wisdom to the world shrouded in ignorance, Having gained this eye, one can partake of the Amṛta (the nectar of immortality), They are the Dharma kings of the world, They are the decisive wisdom like Indra (the lord of the gods in Buddhism), They are the practice of the four Dhyānas (meditative states) like Brahmā (a deity in Buddhism), They are capable of turning the Brahma-cakra (the wheel of Dharma), They are the wise guides of the world, Showing the right path to those who are on the wrong path, They courageously abide in Mahābodhi (great enlightenment), they are pure, able to remove defilements and afflictions, They cultivate pure Dharma, like the full moon, their light is high and bright, like the sun. The wisdom of Bodhisattvas grows, like the sound of thunder, raining down the Dharma, They are fearless, like lions, their minds are tamed, like elephant kings, The Bodhisattvas are as firm as Mount Sumeru (the central mountain in Buddhist cosmology), all demons cannot subdue them, They are pure like water, they have the power like fire, They are unobstructed like the wind, immovable like the earth. Because these Bodhisattvas have boundless compassion, They can uproot the source of arrogance, greed, jealousy, and other afflictions, Like the king of medicinal trees, without discrimination, unpolluted by the eight worldly Dharmas (gain, loss, disgrace, fame, praise, criticism, suffering, and pleasure), The Bodhisattva is like the Udumbara (a rare flower in Buddhist legends), difficult to see even in billions of kalpas. They do this to repay the kindness of the Buddha, To continue the lineage of all Buddhas, To practice steadfastly.
大悲， 是用喜舍而超出， 是能捨離五欲心， 是常求佛法寶財， 是行佈施為最勝， 善住持戒無等侶。 善住忍力健無匹， 是勤精進無疲倦， 是行禪定具神通， 能至無量諸佛土， 常見諸佛聽受法， 如其所聞為人說。 善知眾生所行行， 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， 是知眾生得解脫， 修行堅固如實知， 如是因生如實知。 是于諸法正觀察， 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， 妄想煩惱故受苦， 為度之故修行道。 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。 無常為常不凈凈， 無我謂我苦為樂， 凡夫顛倒貪著故， 生死前際不可知。 能知如是顛倒法， 無我無人無眾生， 菩薩如是修正道， 無常無樂無我凈。 迦葉當知此菩薩， 我所讚歎諸功德， 于其所行不可盡， 猶如大地舉一塵。 發菩提心若不退， 三千大千供養具， 若復有供過於此， 是人應受此供養。 若人發心愿作佛， 是則恭敬供養我， 于諸去來現
【現代漢語翻譯】 現代漢語譯本 大悲（Mahākaruṇā），是用喜舍而超越一切， 是能夠捨棄對五欲（pañca kāmaguṇāḥ）的執著，是經常尋求佛法珍寶， 是實踐佈施最為殊勝，善於安住持戒，無人能比。 善於安住忍辱的力量，堅強無比，是勤奮精進，永不疲倦， 是修行禪定，具備神通，能夠到達無量諸佛的國土， 經常見到諸佛，聽受佛法，如同所聽聞的那樣為人演說。 善於瞭解眾生所修行的行為，根據他們根器的利鈍， 這叫做善於瞭解方便之力，是點燃智慧之燈，得到救濟之處， 是能夠善於瞭解一切法，是瞭解眾生能夠得到解脫， 修行堅定，如實地瞭解，這樣的因產生這樣的果，如實地瞭解。 是對一切法進行正確的觀察，爲了探究從何而來，到何而去， 善於瞭解一切法沒有來去，常住於法性而不動搖， 是見到有為法都是空性的，增益大悲心，救濟眾生， 因為妄想煩惱而承受痛苦，爲了度化他們，修行正道。 凡夫分別我與我所，行於種種邪見之中， 是能夠曉了法的真實相狀，爲了斷除各種邪見而講說法。 將無常視為常，將不凈視為凈，將無我視為我，將苦視為樂， 凡夫顛倒執著，所以生死的開端無法得知。 能夠了解這樣的顛倒之法，無我、無人、無眾生， 菩薩像這樣修正道，無常、無樂、無我、無凈。 迦葉（Kāśyapa），你應該知道這位菩薩，我所讚歎的各種功德， 對於他所修行的功德，是無法窮盡的，猶如從大地中舉起一粒微塵。 發起菩提心（bodhicitta）如果永不退轉，用三千大千世界的供養具來供養， 如果還有比這更殊勝的供養，這個人應該接受這樣的供養。 如果有人發心願意成佛，這就是恭敬供養我， 對於過去、未來、現在
【English Translation】 English version Great compassion (Mahākaruṇā), is to transcend everything through joy and giving, Is to be able to relinquish attachment to the five desires (pañca kāmaguṇāḥ), is to constantly seek the treasures of the Buddha's teachings, Is to practice giving as the most supreme, to dwell well in upholding the precepts, without equal. To dwell well in the power of patience, strong and unparalleled, is to be diligent and energetic, without weariness, Is to practice meditation, possessing supernatural powers, able to reach the lands of immeasurable Buddhas, Constantly seeing the Buddhas, listening to the Dharma, speaking to others as one has heard. To understand well the practices of sentient beings, according to the sharpness or dullness of their faculties, This is called understanding the power of skillful means, is to light the lamp of wisdom, obtaining a place of salvation, Is to be able to understand all dharmas well, is to know that sentient beings can attain liberation, Practicing steadfastly, knowing truthfully, such a cause produces such a result, knowing truthfully. Is to observe all dharmas correctly, in order to investigate from where they come and where they go, To understand well that all dharmas have no coming or going, abiding constantly in the Dharma-nature without moving, Is to see that all conditioned dharmas are empty, increasing great compassion, saving sentient beings, Enduring suffering because of delusion and afflictions, practicing the path in order to liberate them. Ordinary people discriminate between 'I' and 'mine', engaging in various wrong views, Is to be able to understand the true nature of dharmas, speaking the Dharma in order to cut off all wrong views. Regarding impermanence as permanence, impurity as purity, no-self as self, suffering as pleasure, Ordinary people are deluded and attached, therefore the beginning of birth and death cannot be known. To be able to understand such inverted dharmas, no self, no person, no sentient being, Bodhisattvas cultivate the correct path in this way, impermanence, no pleasure, no self, no purity. Kāśyapa, you should know this Bodhisattva, the various merits that I praise, Regarding the merits he cultivates, they are inexhaustible, like picking up a speck of dust from the earth. If one generates the Bodhi mind (bodhicitta) and never retreats, using offerings from the three thousand great thousand worlds to make offerings, If there are offerings even more supreme than this, this person should receive such offerings. If someone generates the mind to wish to become a Buddha, this is to respectfully make offerings to me, To the past, future, and present
在佛， 亦皆恭敬供養已。」
爾時，勝思惟梵天語文殊師利法王子言：「文殊師利！當請如來、應、正遍知護此法門，後世末世依于如來住持之力，令此法門廣行流佈。」
文殊師利法王子言：「梵天！于意云何？汝謂如來於此法門有法有說可示可護不耶？」
答言：「不也。」
文殊師利言：「梵天！是故當知一切諸法，無說無示無滅無護，若有擁護此法門者，為護虛空。梵天！若有菩薩作如是言：『我護法。』者，彼諸菩薩非是正說。何以故？以此法門出過一切諸言語故，是名菩薩樂無諍訟。梵天！若有菩薩於此眾中，作是念言：『今說是法。』當知是人即非聽法。何以故？不聽法者乃為聽法。」
梵天問言：「文殊師利！以依何意，作如是言：『不聽法者乃為聽法。』」
文殊師利答言：「梵天！不漏眼耳鼻舌身意，是為聽法。何以故？若於眼等內六入中，不漏色聲香味觸法，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，聞法王子文殊師利如是所說，一切皆得無生法忍。得是忍已，作如是言：「如是，如是！文殊師利！如仁所說，不聽法者，乃為聽法。」
爾時，勝思惟梵天問于得忍諸菩薩言：「汝等豈
【現代漢語翻譯】 現代漢語譯本：『在佛（Buddha，覺悟者）前，也都恭敬地供養完畢。』
這時，勝思惟梵天（Śrīmati-cintin Brahmā，一位梵天神）對文殊師利法王子（Mañjuśrī Kumārabhūta，智慧的菩薩）說：『文殊師利！應當祈請如來（Tathāgata，佛的稱號）、應（Arhat，值得供養者）、正遍知（Samyak-saṃbuddha，完全覺悟者）來護持這個法門，後世末法時代依靠如來的住持之力，讓這個法門廣泛流傳。』
文殊師利法王子說：『梵天！你認為怎麼樣？你認為如來對於這個法門，有法可說、可示、可護持嗎？』
回答說：『不是的。』
文殊師利說：『梵天！因此應當知道一切諸法，無說、無示、無滅、無護，如果有人擁護這個法門，就像在擁護虛空。梵天！如果有菩薩這樣說：『我護持佛法。』那麼，這些菩薩就不是正確的說法。為什麼呢？因為這個法門超越了一切語言，這叫做菩薩樂於沒有爭訟。梵天！如果有一位菩薩在這個大眾中，這樣想：『現在在說法。』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。』
梵天問道：『文殊師利！依據什麼意思，說出這樣的話：『不聽法的人才是在聽法。』』
文殊師利回答說：『梵天！不讓眼、耳、鼻、舌、身、意漏失，這就是聽法。為什麼呢？如果在眼等內六入（內六處，即眼、耳、鼻、舌、身、意六種感覺器官）中，不漏失色、聲、香、味、觸、法，才是在聽法。』
這時，法會中有三萬二千天子、五百比丘（bhikṣu，男性出家人）、三百比丘尼（bhikṣuṇī，女性出家人）、八百優婆塞（upāsaka，在家男居士）、八百優婆夷（upāsikā，在家女居士），聽聞法王子文殊師利這樣所說，一切都得到了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）。得到這種忍之後，這樣說：『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，勝思惟梵天問那些得到無生法忍的菩薩們：『你們難道...
【English Translation】 English version: 'Before the Buddha (Buddha, the Awakened One), they all respectfully made offerings.'
At that time, Śrīmati-cintin Brahmā (a Brahma deity) said to Mañjuśrī Kumārabhūta (a Bodhisattva of wisdom): 'Mañjuśrī! We should invite the Tathāgata (Tathāgata, the Thus Come One, an epithet of the Buddha), Arhat (Arhat, the Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, the Perfectly Enlightened One) to protect this Dharma gate, so that in the future, in the degenerate age, relying on the sustaining power of the Tathāgata, this Dharma gate will be widely spread.'
Mañjuśrī Kumārabhūta said: 'Brahmā! What do you think? Do you think that the Tathāgata has any Dharma to speak, to show, or to protect regarding this Dharma gate?'
He replied: 'No.'
Mañjuśrī said: 'Brahmā! Therefore, you should know that all Dharmas are without speaking, without showing, without cessation, and without protection. If someone protects this Dharma gate, it is like protecting empty space. Brahmā! If a Bodhisattva says: 'I protect the Dharma,' then these Bodhisattvas are not speaking correctly. Why? Because this Dharma gate transcends all languages, this is called a Bodhisattva delighting in no disputes. Brahmā! If a Bodhisattva in this assembly thinks: 'Now the Dharma is being spoken,' you should 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.'
Brahmā asked: 'Mañjuśrī! Based on what meaning do you say such words: 'Those who do not listen to the Dharma are actually listening to the Dharma?'
Mañjuśrī replied: 'Brahmā! Not letting the eye, ear, nose, tongue, body, and mind leak, this is listening to the Dharma. Why? If in the inner six entrances (inner six sense bases, i.e., the six sense organs of eye, ear, nose, tongue, body, and mind), one does not leak color, sound, smell, taste, touch, and Dharma, then this is listening to the Dharma.'
At that time, in the assembly, thirty-two thousand devas (devas, celestial beings), five hundred bhikṣus (bhikṣu, male monastics), three hundred bhikṣuṇīs (bhikṣuṇī, female monastics), eight hundred upāsakas (upāsaka, male lay practitioners), and eight hundred upāsikās (upāsikā, female lay practitioners), hearing the Dharma Prince Mañjuśrī speak in this way, all attained the Anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, the patient acceptance of the non-arising of phenomena). Having attained this patience, they said: 'Yes, yes! Mañjuśrī! As you said, those who do not listen to the Dharma are actually listening to the Dharma.'
At that time, Śrīmati-cintin Brahmā asked those Bodhisattvas who had attained the patience of non-arising: 'Do you...'
不聽是法門耶？」
諸菩薩言：「如我等聽，以不聽為聽。」
梵天問言：「汝等云何知是法門？」
答言：「梵天！以不知為知。」
梵天問言：「汝等以得何等法故，名得法忍？」
答言：「梵天！以一切法皆不可得，是故我等名得法忍。」
梵天問言：「汝等云何隨是法行？」
答言：「梵天！以不隨行是隨法行。」
梵天問言：「汝等可不明瞭通達此法門耶？」
答言：「梵天！一切諸法，我等悉皆明瞭通達，無彼我故。」
爾時，會中有一天子名曰無垢，集在會坐，謂勝思惟大梵天言：「梵天！若有但聞此經法門，不為如來與授記者，我當授其阿耨多羅三藐三菩提記。何以故？以此法門不失因果，而能出生一切善法，能壞魔怨離諸憎愛，能令眾生心得清凈，能令信者皆得歡喜。
「以此法門除諸瞋恨，以此法門一切善人之所修行，以此法門一切諸佛之所護念，以此法門一切世間天人阿修羅所共守護，以此法門決定必得至不退轉，以此法門真實不誑至道場故，以此法門真實不倒，能令眾生得諸佛法。
「以此法門能轉法輪，以此法門能除疑悔，以此法門能開聖道，以此法門求解脫者所應善聽，以此法門若有欲得陀羅尼者所應善持
【現代漢語翻譯】 現代漢語譯本： 梵天問道：『不聽也是一種法門嗎？』 諸位菩薩回答說：『正如我們所聽到的，以不聽作為聽。』 梵天問道：『你們如何得知這是法門？』 菩薩們回答說：『梵天！以不知作為知。』 梵天問道：『你們因為獲得了什麼樣的法，而被稱為獲得了法忍？』 菩薩們回答說：『梵天！因為一切法都是不可得的，所以我們被稱為獲得了法忍。』 梵天問道：『你們如何隨順這個法而行？』 菩薩們回答說：『梵天！以不隨順行作為隨順法而行。』 梵天問道：『你們難道不明白通達這個法門嗎？』 菩薩們回答說：『梵天！對於一切諸法，我們都完全明白通達，因為沒有彼此的分別。』 這時，會中有一位天子，名叫無垢（Vimala），也在會中就坐，對勝思惟大梵天（Śreṣṭha-cintin-mahābrahman）說：『梵天！如果有人僅僅聽聞這部經的法門，沒有被如來（Tathāgata）授記，我將為他授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的記別。為什麼呢？因為這個法門不會失去因果，而且能夠出生一切善法，能夠摧毀魔的怨恨，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。 『這個法門能夠消除各種嗔恨，這個法門是一切善人所修行的，這個法門是一切諸佛所護念的，這個法門是一切世間的天人（deva）、阿修羅（asura）共同守護的，這個法門決定能夠到達不退轉的境界，這個法門真實不虛，能夠到達道場，這個法門真實不顛倒，能夠使眾生獲得諸佛的法。 『這個法門能夠轉法輪，這個法門能夠消除疑惑和後悔，這個法門能夠開啟聖道，這個法門是求解脫的人應該好好聽聞的，這個法門是想要獲得陀羅尼（dhāraṇī）的人應該好好受持的。』
【English Translation】 English version: Brahmā asked: 'Is non-listening also a Dharma gate?' The Bodhisattvas replied: 'As we hear, we take non-listening as listening.' Brahmā asked: 'How do you know this is a Dharma gate?' They replied: 'Brahmā! We take not-knowing as knowing.' Brahmā asked: 'By attaining what Dharma are you called those who have attained Dharma-kṣānti (法忍, forbearance of the Dharma)?' They replied: 'Brahmā! Because all Dharmas are unattainable, we are called those who have attained Dharma-kṣānti.' Brahmā asked: 'How do you follow this Dharma in practice?' They replied: 'Brahmā! By not following, we follow the Dharma.' Brahmā asked: 'Do you not clearly understand and penetrate this Dharma gate?' They replied: 'Brahmā! All Dharmas, we all clearly understand and penetrate, because there is no self or other.' At that time, there was a deva (天人, celestial being) in the assembly named Vimala (無垢, Immaculate), who was seated in the assembly. He said to Śreṣṭha-cintin-mahābrahman (勝思惟大梵天, Great Brahmā of Supreme Thought): 'Brahmā! If there is anyone who merely hears this Dharma gate of the sutra and is not given a prediction by the Tathāgata (如來, Thus Come One), I will give them a prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Why? Because this Dharma gate does not lose cause and effect, and can give rise to all good Dharmas, can destroy the hatred of Māra (魔, demon), can be free from all hatred and love, can purify the minds of sentient beings, and can make all believers rejoice. 'This Dharma gate can eliminate all anger, this Dharma gate is practiced by all good people, this Dharma gate is protected and念 by all Buddhas, this Dharma gate is jointly guarded by all devas (天人, celestial beings), humans, and asuras (阿修羅, demigods) in the world, this Dharma gate will definitely attain non-retrogression, this Dharma gate is true and not deceptive, leading to the Bodhimaṇḍa (道場, place of enlightenment), this Dharma gate is true and not inverted, enabling sentient beings to attain the Dharmas of all Buddhas. 'This Dharma gate can turn the Dharma wheel, this Dharma gate can eliminate doubts and regrets, this Dharma gate can open the holy path, this Dharma gate should be well heard by those who seek liberation, this Dharma gate should be well upheld by those who wish to obtain dhāraṇī (陀羅尼, mantras).'
，以此法門求福之人所應善說，以此法門樂法之人所應善護，以此法門能與快樂至於涅槃，以此法門若魔外道有所得人所不能斷，以此法門應受供人能隨其義。
「以此法門能令利根行者欣悅，以此法門令真智者皆悉歡喜，以此法門能與人慧離諸見故，以此法門能與人智破愚癡故，以此法門文辭次第善說法故，以此法門究竟善巧隨義說故，以此法門多所利益說第一義，以此法門愛樂法人之所貪惜。
「以此法門有智之人所不能離，以此法門是行施者之大寶藏，以此法門是熱惱者之清涼池。以此法門能令瞋者慈者心皆平等，以此法門令懈怠者皆行精進，以此法門令妄念者皆得禪定，以此法門與愚癡者般若之明。
「梵天！此法門者，一切諸佛之所貴重。」無垢天子說是法時，於此三千大千世界六種震動。
佛即贊言：「善哉！善哉！無垢天子！如汝所說。」
爾時，勝思惟梵天白佛言：「世尊！是無垢天子，曾於過去諸如來所聞是法門耶？」
佛言：「梵天！是無垢天子已於過去六十四億諸如來所聞是法門，復過四萬二千劫已當得作佛，號無垢莊嚴，國名寶莊嚴。于其中間諸佛出世一切供養，亦于彼佛聞是法門。梵天！是諸比丘、比丘尼優婆塞、優婆夷、天、龍、夜叉、乾闥婆、
【現代漢語翻譯】 現代漢語譯本：對於那些通過這種法門尋求福報的人，應該好好地宣說；對於那些喜愛這種法門的人，應該好好地守護；通過這種法門，能夠給予快樂，直至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）；通過這種法門，即使是魔（Mara，佛教術語，指障礙修行的惡勢力）和外道（Tirthika，佛教術語，指不信奉佛教的其他宗教）有所得，也不能斷絕；通過這種法門，應受供養的人能夠隨順其義理。 通過這種法門，能夠令利根（Sharp faculties，佛教術語，指具有敏銳智慧的人）的修行者感到欣悅；通過這種法門，令具有真正智慧的人都感到歡喜；通過這種法門，能夠給予人們智慧，遠離各種邪見；通過這種法門，能夠給予人們智慧，破除愚癡；通過這種法門，文辭次第井然，善於說法；通過這種法門，究竟善巧，隨順義理而說；通過這種法門，能夠帶來諸多利益，宣說第一義諦（Paramartha，佛教術語，指最高的真理）；通過這種法門，是喜愛佛法的人所珍視的。 通過這種法門，有智慧的人不能捨離；通過這種法門，是行佈施者的大寶藏；通過這種法門，是身心煩熱者的清涼池；通過這種法門，能夠令嗔恨者和慈悲者的心都平等；通過這種法門，令懈怠者都開始精進修行；通過這種法門，令妄念紛飛者都能夠獲得禪定（Dhyana，佛教術語，指通過冥想達到的精神境界）；通過這種法門，給予愚癡者般若（Prajna，佛教術語，指智慧）的光明。 梵天（Brahma，印度教和佛教中的天神）！這個法門，是一切諸佛所珍視的。' 無垢天子（Vimala-kumara，菩薩名）在宣說這個法門的時候，這個三千大千世界發生了六種震動。 佛陀（Buddha，指覺悟者）讚歎道：'善哉！善哉！無垢天子！正如你所說。' 這時，勝思惟梵天（Adhyavasita-citta-brahma，梵天名）問佛陀：'世尊！這位無垢天子，是否曾在過去諸如來（Tathagata，如來是佛的稱號之一）那裡聽聞過這個法門呢？' 佛陀說：'梵天！這位無垢天子已經在過去六十四億諸如來那裡聽聞過這個法門，再過四萬二千劫（Kalpa，佛教術語，指極長的時間單位）后，將成佛，號為無垢莊嚴（Vimala-alamkara），國名寶莊嚴（Ratna-alamkara）。在那期間，所有出世的佛陀他都會供養，也會在那些佛陀那裡聽聞這個法門。梵天！這些比丘（Bhikkhu，佛教術語，指男性出家人）、比丘尼（Bhikkhuni，佛教術語，指女性出家人）、優婆塞（Upasaka，佛教術語，指在家男居士）、優婆夷（Upasika，佛教術語，指在家女居士）、天（Deva，佛教術語，指天神）、龍（Naga，佛教術語，指具有神通的蛇形生物）、夜叉（Yaksa，佛教術語，指一種鬼神）、乾闥婆（Gandharva，佛教術語，指一種天上的樂神）……'
【English Translation】 English version: This Dharma (Dharma, Buddhist term for teachings or law) should be well-expounded to those who seek blessings through this Dharma; it should be well-protected by those who delight in this Dharma; through this Dharma, one can be given happiness, even to Nirvana (Nirvana, Buddhist term for the state of liberation from the cycle of birth and death); through this Dharma, even if Mara (Mara, Buddhist term for the evil force that obstructs practice) and Tirthikas (Tirthika, Buddhist term for non-Buddhist religions) gain something, it cannot be severed; through this Dharma, those worthy of offerings can follow its meaning. Through this Dharma, practitioners with sharp faculties (Sharp faculties, Buddhist term for those with keen intelligence) can be delighted; through this Dharma, all those with true wisdom are pleased; through this Dharma, one can be given wisdom, and be separated from all wrong views; through this Dharma, one can be given intelligence, and break through ignorance; through this Dharma, the words and order are well-arranged, and it is good at expounding the Dharma; through this Dharma, it is ultimately skillful, and speaks according to the meaning; through this Dharma, it brings many benefits, and speaks of the ultimate truth (Paramartha, Buddhist term for the highest truth); through this Dharma, it is cherished by those who love the Dharma. Through this Dharma, those with wisdom cannot leave it; through this Dharma, it is a great treasure for those who practice giving; through this Dharma, it is a cooling pond for those who are afflicted by heat; through this Dharma, it can make the minds of both the angry and the compassionate equal; through this Dharma, it makes the lazy practice diligently; through this Dharma, it allows those with wandering thoughts to attain Dhyana (Dhyana, Buddhist term for a state of meditative absorption); through this Dharma, it gives the light of Prajna (Prajna, Buddhist term for wisdom) to the ignorant. Brahma (Brahma, a deity in Hinduism and Buddhism)! This Dharma is valued by all Buddhas.' When Vimala-kumara (Vimala-kumara, name of a Bodhisattva) spoke this Dharma, this three-thousand-great-thousand world trembled in six ways. The Buddha (Buddha, meaning 'awakened one') praised, 'Excellent! Excellent! Vimala-kumara! Just as you have said.' At that time, Adhyavasita-citta-brahma (Adhyavasita-citta-brahma, name of a Brahma) said to the Buddha, 'World Honored One! Has this Vimala-kumara heard this Dharma from the past Tathagatas (Tathagata, one of the titles of a Buddha)?' The Buddha said, 'Brahma! This Vimala-kumara has heard this Dharma from sixty-four billion Tathagatas in the past, and after forty-two thousand Kalpas (Kalpa, Buddhist term for an extremely long period of time), he will become a Buddha, named Vimala-alamkara (Vimala-alamkara), and his country will be named Ratna-alamkara (Ratna-alamkara). During that time, he will make offerings to all the Buddhas who appear in the world, and he will also hear this Dharma from those Buddhas. Brahma! These Bhikkhus (Bhikkhu, Buddhist term for male monastic), Bhikkhunis (Bhikkhuni, Buddhist term for female monastic), Upasakas (Upasaka, Buddhist term for male lay follower), Upasikas (Upasika, Buddhist term for female lay follower), Devas (Deva, Buddhist term for gods), Nagas (Naga, Buddhist term for serpent-like beings with supernatural powers), Yakshas (Yaksa, Buddhist term for a type of spirit), Gandharvas (Gandharva, Buddhist term for a celestial musician)...'
阿修羅、迦樓羅、緊那羅、摩睺羅、伽人非人等，在此會中得法忍者，皆當得生寶莊嚴國。」
爾時，無垢天子白佛言：「世尊！我不求菩提，不願菩提，不貪著菩提，不喜樂菩提，不思念菩提，不分別菩提，云何如來授我記耶？」
佛言：「天子！如以草木莖節枝葉投於火中，而語之言：『莫然！莫然！』若以是語而不然者，無有是處。如是，天子！菩薩亦爾，雖不求菩提，不願菩提，不貪著菩提，不喜樂菩提，不思念菩提，不分別菩提，當知是人已為一切諸佛所記。何以故？若諸菩薩不求菩提，不願菩提，不貪著菩提，不喜樂菩提，不思念菩提，不分別菩提，則于諸佛必得授于阿耨多羅三藐三菩提記。」
爾時，會中五百菩薩白佛言：「世尊！我等今者，不求菩提，不願菩提，不貪著菩提，不喜樂菩提，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：「希有世尊！如來善說！若諸菩薩不求菩提，不願菩提，不貪著菩提，不喜樂菩提，不思念菩提，于菩提不分別無分別，如是菩薩，當知已為諸佛授記。世尊！我等今見上方八萬四千諸佛，皆與我等授阿耨多羅三藐三菩提記。」
爾時，文殊師利法王之
【現代漢語翻譯】 現代漢語譯本： 『阿修羅』(Asura，非天)、『迦樓羅』(Garuda，金翅鳥)、『緊那羅』(Kinnara，歌神)、『摩睺羅伽』(Mahoraga，大蟒神)以及其他天龍八部等非人眾生，在此法會上證得法忍的，都應當能夠往生到寶莊嚴國。
這時，『無垢天子』(Vimala-deva)對佛說：『世尊！我不追求菩提，不希望得到菩提，不貪戀菩提，不喜歡菩提，不思念菩提，不分別菩提，為什麼如來要給我授記呢？』
佛說：『天子！就像把草木的莖、節、枝、葉投入火中，卻對它們說：『不要燃燒！不要燃燒！』如果這樣說而它們不燃燒，是不可能的。同樣，天子！菩薩也是這樣，即使不追求菩提，不希望得到菩提，不貪戀菩提，不喜歡菩提，不思念菩提，不分別菩提，應當知道這個人已經被一切諸佛授記了。為什麼呢？如果各位菩薩不追求菩提，不希望得到菩提，不貪戀菩提，不喜歡菩提，不思念菩提，不分別菩提，那麼對於諸佛必定會得到阿耨多羅三藐三菩提(Anuttara-samyak-sambodhi，無上正等正覺)的授記。』
這時，法會中的五百位菩薩對佛說：『世尊！我們現在不追求菩提，不希望得到菩提，不貪戀菩提，不喜歡菩提，不思念菩提，不分別菩提。』說完這些話后，憑藉佛的神力，立刻看見上方八萬四千位諸佛給他們授阿耨多羅三藐三菩提記。
這時，五百位菩薩對佛說：『稀有啊，世尊！如來說得真好！如果各位菩薩不追求菩提，不希望得到菩提，不貪戀菩提，不喜歡菩提，不思念菩提，對於菩提不分別有分別和無分別，這樣的菩薩，應當知道已經被諸佛授記了。世尊！我們現在看見上方八萬四千位諸佛，都給我們授了阿耨多羅三藐三菩提記。』
這時，『文殊師利』(Manjusri)法王子...
【English Translation】 English version: 『Asuras』 (non-gods), 『Garudas』 (golden-winged birds), 『Kinnaras』 (celestial musicians), 『Mahoragas』 (great serpent deities), and other human and non-human beings among the eight classes of beings, who in this assembly attain forbearance of the Dharma, shall all be born in the Land Adorned with Jewels.
At that time, the 『Vimala-deva』 (Immaculate Son of Gods) said to the Buddha: 『World-Honored One! I do not seek Bodhi, I do not desire Bodhi, I am not attached to Bodhi, I do not delight in Bodhi, I do not contemplate Bodhi, I do not discriminate Bodhi. Why does the Tathagata give me a prophecy?』
The Buddha said: 『Son of Gods! It is like throwing the stems, joints, branches, and leaves of grass and trees into a fire, and saying to them: 『Do not burn! Do not burn!』 If, by saying this, they do not burn, there is no such possibility. Likewise, Son of Gods! It is the same with Bodhisattvas. Even if they do not seek Bodhi, do not desire Bodhi, are not attached to Bodhi, do not delight in Bodhi, do not contemplate Bodhi, do not discriminate Bodhi, you should know that these people have already been prophesied by all the Buddhas. Why? If these Bodhisattvas do not seek Bodhi, do not desire Bodhi, are not attached to Bodhi, do not delight in Bodhi, do not contemplate Bodhi, do not discriminate Bodhi, then they will surely receive the prophecy of 『Anuttara-samyak-sambodhi』 (unsurpassed, complete and perfect enlightenment) from all 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, are not attached to Bodhi, do not delight in Bodhi, do not contemplate Bodhi, do not discriminate Bodhi.』 After saying these words, by the Buddha's spiritual power, they immediately saw eighty-four thousand Buddhas above, giving them the prophecy of Anuttara-samyak-sambodhi.
At that time, the five hundred Bodhisattvas said to the Buddha: 『Rare indeed, World-Honored One! The Tathagata speaks well! If these Bodhisattvas do not seek Bodhi, do not desire Bodhi, are not attached to Bodhi, do not delight in Bodhi, do not contemplate Bodhi, and do not discriminate between discrimination and non-discrimination regarding Bodhi, you should know that such Bodhisattvas have already been prophesied by the Buddhas. World-Honored One! We now see eighty-four thousand Buddhas above, all giving us the prophecy of Anuttara-samyak-sambodhi.』
At that time, 『Manjusri』 (Manjusri) the Dharma Prince...
子白佛言：「唯愿，世尊！護是法門，于當來世閻浮提中令得久住，又令大莊嚴。善男子、善女人鹹得聞之，設有種種諸魔事起而能不隨，亦令諸魔若諸魔民不得其便，以其受持是法門故，則得發於阿耨多羅三藐三菩提心。」
爾時，佛告文殊師利法王子言：「如是，如是！汝今善聽，為此法門久住世故，當爲汝說。召諸天、龍、夜叉、乾闥婆、鳩槃茶等，咒術章句常隨擁護。如是法門，若諸法師、善男子、善女人，誦持此咒，則能致彼天、龍、夜叉、乾闥婆、鳩槃茶、阿修羅迦樓羅、緊那羅、摩睺羅伽等，常隨擁護是善男子、善女人，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，常當隨侍衛護是人，益其樂說辯才之力。又復為作堅固憶念慧力因緣，無有怨賊得其便者，令是法師行立坐臥一心安詳。文殊師利！何等名為咒術章句？
「多軼他(徒結反，長音也，自下不言長者悉是短音)(第一句) 憂頭(重音，自下皆同，不言重者悉是輕音)隸(里債反，自下皆同)(第二句) 頭頭隸(三) 摩䶩(䐗皆反，自下皆同，重言)遮(正何反)䶩(四) 摩衢(長音)遮隸(五) 失離(重音，自下皆同)彌絺(六) 樗(長音)離彌離(七) 侯
【現代漢語翻譯】 現代漢語譯本： 子白菩薩對佛說：『世尊！我希望您能護持這個法門，使它在未來的閻浮提（Jambudvipa，指我們所居住的這個世界）中長久住世，並且更加興盛。讓善男子、善女人都能聽聞此法門，即使有各種魔事發生，也能不被迷惑，也讓各種魔和魔民無法得逞，因為他們受持這個法門的緣故，就能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』
這時，佛告訴文殊師利（Manjushri）法王子說：『是的，是的！你好好聽著，爲了這個法門能夠長久住世，我將為你宣說。召集諸天（Devas）、龍（Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）、鳩槃茶（Kumbhandas）等，用咒術章句常常隨侍擁護。像這樣的法門，如果各位法師、善男子、善女人，誦持這個咒語，就能感召那些天、龍、夜叉、乾闥婆、鳩槃茶、阿修羅（Asuras）、迦樓羅（Garudas）、緊那羅（Kinnaras）、摩睺羅伽（Mahoragas）等，常常隨侍擁護這些善男子、善女人，無論他們行走在道路上，迷失方向時，在村落里，在空閑的地方，在僧房裡，在宴會廳里，在經行的地方，在集會中，這些神等，都應當隨侍衛護這個人，增益他們樂於演說的辯才之力。又為他們創造堅固的憶念慧力的因緣，沒有怨家仇敵能夠加害他們，使這位法師無論行、立、坐、臥都能一心安詳。文殊師利！什麼叫做咒術章句呢？』
『多軼他（Tadyatha）憂頭隸（Udare）頭頭隸（Tudare）摩䶩遮䶩（Muruche Muche）摩衢遮隸（Mrukche Chale）失離彌絺（Shrimite）樗離彌離（Chulimili）侯（Hou）』
【English Translation】 English version: Subahu Bodhisattva said to the Buddha: 'World Honored One! I wish that you would protect this Dharma-door, so that it may long abide in Jambudvipa (the world we live in) in the future, and become even more prosperous. May good men and good women all be able to hear this Dharma-door, and even if various demonic events arise, they will not be misled, and may all demons and demon people not be able to take advantage of them, because they uphold this Dharma-door, they will be able to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right and perfect enlightenment).'
At that time, the Buddha told the Dharma Prince Manjushri: 'So it is, so it is! Listen carefully, for the sake of this Dharma-door abiding in the world for a long time, I will explain it to you. Summon all the Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Kumbhandas (a type of demon), etc., and use the verses of mantras to constantly attend and protect them. If Dharma masters, good men, and good women recite this mantra, they will be able to summon those Devas, Nagas, Yakshas, Gandharvas, Kumbhandas, Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), etc., to constantly attend and protect these good men and good women, whether they are walking on the road, lost, in villages, in secluded places, in monasteries, in banquet halls, in places of walking meditation, or in gatherings, these gods should always attend and protect these people, increasing their eloquence and power of debate. And also create the conditions for them to have firm memory and wisdom, so that no enemies can harm them, so that this Dharma master can be peaceful and at ease in all situations, whether walking, standing, sitting, or lying down. Manjushri! What are the verses of mantras?'
'Tadyatha Udare Tudare Muruche Muche Mrukche Chale Shrimite Chulimili Hou'
樓侯樓侯樓(八) 垔(長音)婆䶩(九) 鞞多(長音)地(除賣反)(十) 佉佉隸(十一) 佉隸佉隸佉泥(㝹閑反，自下皆同)(十二) 阿(長音)僧泥(十三) 伽提摩子麗(零制反，向下皆同)(十四) 摩(長音)那(泥大反)娑(長音)婆泥(十五) 跋大(重音)揵(巨言反)大(重音)(十六) 薩婆留帝(十七) 婆啰(劣我反，自下皆同)婆(長音)伽帝(十八) 辛頭麗(十九) 南無佛提(重音)避耶(延賀反，自下皆同)(二十) 遮(長音)離帝麗(二十一) 南無達摩耶(二十二) 尼(㝹界反)伽(長音而重)娑尼(長音)(二十三) 南磨僧伽(重音)耶(二十四) 娑婆系(二十五) 多波(長音)閉(二十六) 避喻(此二字聲相著)波膻(長音)多(長音)尼(二十七) 薩婆波波(二波長音)尼(二十八) 枚(蒙大反)提離(長音)迷(默帝反)(二十九) 薩婆浮(此音重而長)提避耶(二字聲相著)(三十) 薩多(短音)尼離池恕(三十一) 婆藍(柳紺反)吽(合口鼻中出聲)摩波菟(三十二) 摩何(長音)離師避(此音重而長)(三十三) 缽啰賒(世何反)哆(得磨反)(三十四) 多多啰(劣餓反)堤虱天(癡憐反)帝(三十五) 薩婆伽啰(
【現代漢語翻譯】 現代漢語譯本 樓侯樓侯樓（八） 垔(yīn)婆䶩(wāi)（九） 鞞多(pí duō)地（十） 佉佉隸(qiā qiā lì)（十一） 佉隸佉隸佉泥(qiā lì qiā lì qiā ní)（十二） 阿(ā)僧泥(sēng ní)（十三） 伽提摩子麗(qié tí mó zǐ lì)（十四） 摩(mó)那(nà)娑(suō)婆泥(pó ní)（十五） 跋大(bá dà)揵(qián)大(dà)（十六） 薩婆留帝(sà pó liú dì)（十七） 婆啰(pó luó)婆(pó)伽帝(qié dì)（十八） 辛頭麗(xīn tóu lì)（十九） 南無佛提(ná mó fó tí)避耶(pì yē)（二十） 遮(zhē)離帝麗(lí dì lì)（二十一） 南無達摩耶(ná mó dá mó yē)（二十二） 尼(ní)伽(qié)娑尼(suō ní)（二十三） 南磨僧伽(ná mó sēng qié)耶(yē)（二十四） 娑婆系(suō pó xì)（二十五） 多波(duō bō)閉(bì)（二十六） 避喻(bì yù)波膻(bō shān)多(duō)尼(ní)（二十七） 薩婆波波(sà pó bō bō)尼(ní)（二十八） 枚(méi)提離(tí lí)迷(mí)（二十九） 薩婆浮(sà pó fú)提避耶(tí pì yē)（三十） 薩多(sà duō)尼離池恕(ní lí chí shù)（三十一） 婆藍(pó lán)吽(hōng)摩波菟(mó bō tú)（三十二） 摩何(mó hē)離師避(lí shī bì)（三十三） 缽啰賒(bō luó shē)哆(duō)（三十四） 多多啰(duō duō luó)堤虱天(tí shī tiān)帝(dì)（三十五） 薩婆伽啰(sà pó qié luó) 這段經文是一段陀羅尼咒語，其中包含了一系列音節和短語，這些音節和短語在佛教密宗中被認為具有神秘的力量。誦持這些咒語被認為可以帶來保護、凈化和精神上的益處。其中穿插著對佛(Fó)，法(Dá mó)，僧(Sēng qié)的皈依。由於其梵文或古代語言的性質，確切的含義可能難以直接翻譯，但其目的是通過聲音的振動來影響內在和外在的現實。 English version Lou hou lou hou lou (8) Yin po wai (9) Pi duo di (10) Qia qia li (11) Qia li qia li qia ni (12) A seng ni (13) Qie ti mo zi li (14) Mo na suo po ni (15) Ba da qian da (16) Sa po liu di (17) Po luo po qie di (18) Xin tou li (19) Namo Foti pi ye (20) Zhe li di li (21) Namo Damo ye (22) Ni qie suo ni (23) Namo Sengqie ye (24) Suo po xi (25) Duo bo bi (26) Bi yu bo shan duo ni (27) Sa po bo bo ni (28) Mei ti li mi (29) Sa po fu ti pi ye (30) Sa duo ni li chi shu (31) Po lan hong mo bo tu (32) Mo he li shi bi (33) Bo luo she duo (34) Duo duo luo ti shi tian di (35) Sa po qie luo This passage is a dharani, a type of mantra consisting of a series of syllables and phrases believed to possess mystical power in esoteric Buddhism. Reciting these mantras is thought to bring protection, purification, and spiritual benefits. Interspersed within are references to taking refuge in the Buddha (Fó), the Dharma (Dá mó), and the Sangha (Sēng qié). Due to its nature as Sanskrit or an ancient language, the exact meaning may be difficult to directly translate, but its purpose is to influence inner and outer reality through the vibration of sound.
【English Translation】 English translation line 1 English translation line 2
劣俄反)賀(重音)(三十六) 南磨薩婆佛提避耶(避耶二字重音而聲相著)(三十七) 悉纏妒(三十八) 曼哆啰(劣餓反)缽大(長音)(三十九) 澘婆賀(婆賀二字音長)(四十)
「文殊師利！是咒章句，若諸菩薩摩訶薩等，欲修行此勝法門者，當誦持之。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，身心遠離常以慈悲以法喜樂，常住實語不欺誑人，貴于坐禪樂欲說法，行於正念常離邪念，恒欲頭陀，于得不得無有憂喜，趣向涅槃畏厭生死，等心憎愛和合離別。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，顏色和悅常行精進，助成一切眾生善事，先意問訊除去憍慢同心歡樂。
「文殊師利！如是善男子行如是咒持讀誦者，文殊師利！如是法師即現身中得十種力。何等為十？一得念力，不忘諸法故；二得意力，方便善巧擇諸法故；三得法力，以能隨順修多羅意善覺了故；四得堅固力，以常不捨如實修行故；五得慚愧力，護彼我故；六得多聞力，具足慧故；七得陀羅尼力，一切所聞皆能持故；八得樂說辯力，諸佛護念故；九得深法力，具足五通故；十得無生法忍力，一切智智速得滿足故。文殊師利！若諸法師有能誦此陀羅尼
【現代漢語翻譯】 現代漢語譯本： 劣俄反)賀(重音)(三十六) 南磨薩婆佛提避耶(避耶二字重音而聲相著)(三十七) 悉纏妒(三十八) 曼哆啰(劣餓反)缽大(長音)(三十九) 澘婆賀(婆賀二字音長)(四十)
『文殊師利（Manjushri，智慧的象徵）！這些咒語的章句，如果各位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）等，想要修行這種殊勝的法門，應當誦持它。應該一心修行，不嬉戲不散亂，一舉一動都保持清凈，不儲存多餘的食物，少欲知足，獨自居住遠離喧鬧，身心遠離塵囂，常用慈悲心和佛法的喜悅，常說實話不欺騙人，重視坐禪，喜歡說法，行為端正，常離邪念，一直想要進行頭陀行（dhuta，苦行），對於得到或得不到，都沒有憂愁或喜悅，趨向涅槃（Nirvana，解脫），畏懼厭惡生死輪迴，平等對待憎恨、喜愛、和合、離別。不吝惜身命和一切事物，沒有貪婪和吝嗇，威儀莊嚴，常常喜歡持戒，忍辱調柔，能夠忍受惡語，臉色和悅，常常努力精進，幫助成就一切眾生的善事，先主動問候，除去驕慢之心，同心同德，感到歡樂。
『文殊師利（Manjushri，智慧的象徵）！像這樣的善男子，如果修行這樣的咒語，持誦讀誦，文殊師利（Manjushri，智慧的象徵）！這樣的法師，就能在現世獲得十種力量。哪十種呢？一是獲得念力，不會忘記諸法；二是獲得意力，能夠方便善巧地選擇諸法；三是獲得法力，能夠隨順修多羅（Sutra，經）的意義，善於覺悟瞭解；四是獲得堅固力，因為常常不捨棄如實的修行；五是獲得慚愧力，能夠保護自己和他人；六是獲得多聞力，具備充足的智慧；七是獲得陀羅尼力（Dharani，總持），一切所聽到的都能記住；八是獲得樂說辯力，因為諸佛的護念；九是獲得深法力，具備五神通；十是獲得無生法忍力（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），能夠迅速圓滿一切智智。文殊師利（Manjushri，智慧的象徵）！如果各位法師能夠誦持這個陀羅尼（Dharani，總持），
【English Translation】 English version: Liao e fan) He (accent) (thirty-six) Nan mo suo po fo ti bi ye (the two characters bi ye are accented and the sound is connected) (thirty-seven) Xi chan du (thirty-eight) Man tuo luo (Liao e fan) bo da (long sound) (thirty-nine) Shan po he (the two characters po he have a long sound) (forty)
'Manjushri (wisdom personified)! These verses of the mantra, if bodhisattvas-mahasattvas (Bodhisattva-Mahasattva, great bodhisattvas) and others wish to cultivate this supreme Dharma, they should recite and uphold it. They should cultivate with a single mind, not be playful or distracted, and keep every action pure. They should not hoard extra food, be content with little, live alone and away from noise, keep their body and mind far from distractions, always have compassion and the joy of the Dharma, always speak truthfully and not deceive others, value meditation, enjoy preaching the Dharma, act with righteousness, always stay away from evil thoughts, constantly desire ascetic practices (dhuta), and have no sorrow or joy whether they gain or not. They should strive towards Nirvana (liberation), fear and厭惡 the cycle of birth and death, and treat hatred, love, union, and separation with equanimity. They should not be stingy with their life and all things, have no greed or miserliness, have accomplished dignity, always delight in upholding the precepts, be patient and gentle, able to endure harsh words, have a pleasant countenance, always strive diligently, help accomplish the good deeds of all beings, take the initiative to greet others, remove arrogance, and be of one mind and joyful.
'Manjushri (wisdom personified)! If such a good man cultivates such a mantra, reciting and upholding it, Manjushri (wisdom personified)! Such a Dharma master will attain ten powers in this very life. What are the ten? First, they attain the power of mindfulness, not forgetting the dharmas; second, they attain the power of intention, being able to skillfully choose the dharmas; third, they attain the power of Dharma, being able to follow the meaning of the Sutras (Sutra, scripture) and understand them well; fourth, they attain the power of steadfastness, because they constantly do not abandon true cultivation; fifth, they attain the power of shame and remorse, being able to protect themselves and others; sixth, they attain the power of extensive learning, possessing sufficient wisdom; seventh, they attain the power of dharani (Dharani, mantra), being able to remember everything they hear; eighth, they attain the power of eloquent speech, because they are protected by the Buddhas; ninth, they attain the power of profound Dharma, possessing the five supernormal powers; tenth, they attain the power of Anutpattika-dharma-kshanti (profound understanding of the non-arising and non-ceasing of things), being able to quickly fulfill all-knowing wisdom. Manjushri (wisdom personified)! If Dharma masters are able to recite this dharani (Dharani, mantra),
咒，住如是行，彼善男子即于現世得是十力。」
如來說是咒術力時，四大神王驚怖毛豎，與無量鬼神眷屬圍繞，前詣佛所頂禮佛足，白佛言：「世尊！我是四神王得須陀洹道，若有法師順佛教者，我等常當率諸親屬，營從神民護是法師。若善男子，若善女人護念法者，有能受持是等法門讀誦解說，我等四王常往其所衛護是人，隨在何處，若城邑聚落，若空閑靜處，若在房中，若在家若出家，我等四王及諸眷屬，常當隨侍供給所須，令心安隱無有厭倦，亦使一切無能嬈者。世尊！我等四王隨是法門所在之處，常令其方面百由旬，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，毗流博叉天王而說偈言：
「我所有眷屬， 親戚及諸民， 皆當共衛護， 供養是法師。」
爾時，毗流勒叉天王而說偈言：
「我是法王子， 從法而化生， 佛子發心人， 我皆當供給。」
爾時，提頭賴吒天王而說偈言：
「若有諸法師， 持佛修多羅， 我常當衛護， 周遍於十方。」
爾時，毗沙門天王而說偈言：
「是人發道心， 所應受供養， 一切諸眾生， 無能知之者。」
爾時，毗沙門天王子名曰善實，
【現代漢語翻譯】 現代漢語譯本：『持此真言，依此修行，這位善男子便能在今生獲得這十種力量。』
如來說此真言之力時，四大天王驚恐萬分，毛髮豎立，與無數鬼神眷屬圍繞，來到佛前，頂禮佛足，稟告佛說：『世尊！我們四大天王已證得須陀洹道（Sotapanna-magga，預流果），若有法師遵從佛教教誨，我們常會率領親屬和神民，跟隨護持這位法師。若有善男子、善女人護念佛法，能夠受持、讀誦、解說這些法門，我們四天王常會前往他們所在之處衛護此人，無論在何處，無論是城邑村落，還是空閑靜處，無論在房中，無論在家還是出家，我們四天王及眷屬，常會隨侍左右，供給所需，使他們內心安穩，沒有厭倦，也使一切眾生都不能侵擾他們。世尊！我們四天王會使此法門所在之處的方圓百由旬（Yojana，古印度長度單位），無論是天、天子，還是龍、龍子，無論是夜叉（Yaksa，一種鬼神）、夜叉子，無論是鳩槃茶（Kumbhanda，一種惡鬼）、鳩槃茶子等，都不能得逞。』
當時，毗流博叉天王（Virupakkha，增長天王）以偈頌說道：
『我所有的眷屬，親戚以及所有臣民，都應當共同衛護，供養這位法師。』
當時，毗流勒叉天王（Virudhaka，增長天王）以偈頌說道：
『我是佛法的王子，從佛法而化生，對於發菩提心的佛弟子，我都會供給所需。』
當時，提頭賴吒天王（Dhrtarastra，持國天王）以偈頌說道：
『若有諸位法師，持誦佛陀的修多羅（Sutra，經），我常會衛護他們，周遍於十方。』
當時，毗沙門天王（Vaisravana，多聞天王）以偈頌說道：
『此人發菩提道心，理應受到供養，一切諸眾生，沒有誰能知曉他的功德。』
當時，毗沙門天王之子，名叫善實（善實）。
【English Translation】 English version: 'Holding this mantra, practicing accordingly, this good man will attain these ten powers in this very life.'
When the Thus Come One spoke of the power of this mantra, the Four Great Heavenly Kings were terrified, their hair stood on end, and surrounded by countless ghosts and spirits, they went before the Buddha, bowed at his feet, and said to the Buddha: 'World Honored One! We, the Four Great Heavenly Kings, have attained the Sotapanna-magga (stream-enterer path). If there are Dharma Masters who follow the Buddha's teachings, we will always lead our relatives and divine people to follow and protect these Dharma Masters. If there are good men and good women who cherish the Dharma, who can receive, uphold, recite, and explain these Dharma doors, we Four Heavenly Kings will always go to their places to protect them, wherever they may be, whether in cities and villages, or in quiet and secluded places, whether in rooms, whether at home or away from home, we Four Heavenly Kings and our retinues will always attend to them, providing what they need, so that their minds are at peace and without weariness, and so that all beings cannot disturb them. World Honored One! We Four Heavenly Kings will ensure that within a hundred Yojana (an ancient Indian unit of distance) of where this Dharma door is located, whether it be gods, sons of gods, dragons, sons of dragons, Yaksa (a type of spirit), sons of Yaksa, Kumbhanda (a type of demon), sons of Kumbhanda, etc., none will be able to take advantage.'
At that time, Heavenly King Virupakkha (Guardian of the West) spoke in verse:
'All my retinue, relatives, and all my people, should together protect and make offerings to this Dharma Master.'
At that time, Heavenly King Virudhaka (Guardian of the South) spoke in verse:
'I am a prince of the Dharma, born from the Dharma, to the Buddha's disciples who have aroused the Bodhi mind, I will provide all that is needed.'
At that time, Heavenly King Dhrtarastra (Guardian of the East) spoke in verse:
'If there are Dharma Masters who uphold the Buddha's Sutras, I will always protect them, throughout the ten directions.'
At that time, Heavenly King Vaisravana (Guardian of the North) spoke in verse:
'This person has aroused the Bodhi mind, and should receive offerings, all living beings, none can know his merits.'
At that time, the son of Heavenly King Vaisravana, named Good Reality (善實).
持七寶蓋奉上如來，而說偈言：
「世尊我今當， 受持是法門， 亦為他人說， 我有如是心。 世尊知我心， 及先世所行， 初始發道心， 至誠求佛道。 世尊無見頂， 今奉此妙蓋， 愿我得如是， 無見頂之相。 我以愛敬心， 瞻仰於世尊， 愿二足之尊， 慈悲觀察我。 我求佛凈眼， 愿見阿逸多。」 度智慧世尊， 即時以偈答： 「汝於此命終， 即生兜率天， 從兜率下生， 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， 亦皆供養之， 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， 惟有菩薩僧， 為講說妙法。 壽命盡一劫， 佛滅度已后， 正法住一劫， 像法住半劫， 清凈勝妙法， 安隱諸眾生。」
爾時，釋提桓因與無數百千諸天圍繞，而白佛言：「世尊！若有能持是等法門，彼諸法師我常衛護供養供給，隨是法門所在之處，若讀若誦若解說者，我及眷屬以為聽受是法門故，往詣其所，增益法師勢力無畏，法次第意令不漏失。」
爾時，釋提桓因子名曰善護，持妙寶蓋諸寶間
【現代漢語翻譯】 現代漢語譯本： 手持七寶華蓋奉獻給如來（Tathagata，如來），並以偈頌說道： 『世尊（World-Honored One，世尊），我現在應當，受持這個法門，也為他人宣說，我懷有這樣的心願。 世尊瞭解我的心，以及我前世所做的一切，最初發起菩提心，至誠懇切地尋求佛道。 世尊沒有可以看見的頂相（Usnisa，頂髻），今天奉獻這個美妙的華蓋，愿我能得到像世尊一樣，沒有可以看見的頂相。 我以愛慕恭敬的心，瞻仰世尊，愿這二足之尊，慈悲地觀察我。 我祈求佛的清凈之眼，希望能夠見到阿逸多（Ajita，彌勒菩薩）。』 具有智慧的世尊，立刻用偈頌回答： 『你在此生命終結后，立即往生到兜率天（Tusita Heaven，欲界天之一），從兜率天降生后，就能見到彌勒佛（Maitreya Buddha，未來佛）。 在兜率天兩萬歲的時間裡供養彌勒佛，之後才修行出家，出家之後，清凈地修持梵行。 在賢劫（Bhadrakalpa，現在這個時期）中的諸佛，你都能夠見到，並且供養他們，在那裡修持梵行。 經過六十億劫的時間，你將會成佛，佛號名為寶蓋（Ratnachattra，寶蓋如來），國土非常莊嚴清凈，只有菩薩僧眾，為他們講說微妙的佛法。 壽命長達一劫（Kalpa，極長的時間單位），佛滅度之後，正法住世一劫，像法住世半劫，清凈殊勝微妙的佛法，能夠使一切眾生得到安穩。』 當時，釋提桓因（Sakra devanam Indra，帝釋天）與無數百千諸天圍繞著佛，對佛說：『世尊！如果有能夠受持這些法門的法師，我常常衛護、供養、供給他們，無論這些法門在什麼地方，無論是讀誦、還是解說這些法門的人，我和我的眷屬爲了聽聞受持這些法門，都會前往他們所在的地方，增益法師的勢力，使他們沒有畏懼，使法師能夠按照次第理解佛法的意義，不遺漏任何內容。』 當時，釋提桓因的兒子名叫善護（Sughosa，善護），手持美妙的寶蓋，各種珍寶交錯。
【English Translation】 English version: Holding a seven-jeweled canopy, he offered it to the Tathagata (Tathagata, Thus Come One), and spoke in verse: 'World-Honored One (World-Honored One), I shall now uphold this Dharma gate, and also speak it for others; I have such a mind. The World-Honored One knows my mind, and what I have done in past lives; initially, I aroused the Bodhi mind, sincerely seeking the Buddha path. The World-Honored One has no visible crown (Usnisa, cranial protuberance); today I offer this wonderful canopy, wishing that I may obtain such a mark of having no visible crown. With a loving and respectful heart, I gaze upon the World-Honored One; may the Honored One with two feet, compassionately observe me. I seek the Buddha's pure eye, wishing to see Ajita (Ajita, Maitreya Bodhisattva).' The World-Honored One, endowed with wisdom, immediately replied in verse: 'When your life here ends, you will be reborn in the Tusita Heaven (Tusita Heaven, one of the heavens in the Desire Realm); descending from the Tusita Heaven, you will see Maitreya Buddha (Maitreya Buddha, the future Buddha). For twenty thousand years, you will make offerings in the Tusita Heaven; then you will practice renunciation; having renounced, you will purely cultivate Brahma-conduct. All the Buddhas in the Bhadrakalpa (Bhadrakalpa, the present era), you will see them all, and also make offerings to them; there, you will cultivate Brahma-conduct. After sixty billion kalpas (Kalpa, an extremely long unit of time) have passed, you will attain Buddhahood, with the name Ratnachattra (Ratnachattra, Jeweled Canopy Tathagata); your land will be extremely adorned and pure, with only Bodhisattva Sangha, to whom you will expound the wonderful Dharma. Your lifespan will last one kalpa; after the Buddha has passed into Nirvana, the Proper Dharma will abide for one kalpa, and the Semblance Dharma will abide for half a kalpa; the pure, supreme, and wonderful Dharma will bring peace and security to all beings.' At that time, Sakra devanam Indra (Sakra devanam Indra, the Lord of the Devas) was surrounded by countless hundreds of thousands of devas, and said to the Buddha: 'World-Honored One! If there are Dharma masters who can uphold these Dharma gates, I will always protect, honor, and provide for them; wherever these Dharma gates are, whether they are reading, reciting, or explaining these Dharma gates, I and my retinue, for the sake of hearing and upholding these Dharma gates, will go to their location, increasing the Dharma master's power, making them fearless, and enabling the Dharma master to understand the meaning of the Dharma in order, without omitting anything.' At that time, Sakra devanam Indra's son, named Sughosa (Sughosa), held a wonderful jeweled canopy, with various jewels interspersed.
錯，奉上如來，而說偈言：
「我常如實知， 世尊前世行， 我亦如是行， 求佛一切智。 世尊于往昔， 無物不施與， 我當隨此行， 亦舍諸所有。 我今法王子， 受持是法門， 當數為人說， 以報如來恩。 受是法門者， 是即與我同， 我給侍彼人， 為得菩提故。 世尊聲聞人， 不能守護法， 於後恐怖世， 我護是法門。 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， 授一切智記： 「汝后當作佛， 如我今無異， 過於千億劫， 復過百億劫， 爾乃得成佛， 號名為智成。」
爾時，娑婆世界主大梵天王白佛言：「世尊！若善男子、善女人等，其有能說是法門者，我為供養彼法師故，舍禪定樂往詣其所。何以故？是等法門出生帝釋大梵天王諸豪尊等，我今常當供養如是諸善男子，如是說法諸善男子，應受世間大梵天王一切天人阿修羅等之所供養。」
爾時，妙梵天王而說偈言：
「比丘、比丘尼， 諸清信士女， 受持此法門， 是世供養處。 乃至有一人， 能行是法門， 我妙梵天王， 要當爲之說， 敷眾妙華座， 高至於梵天， 於此座
【現代漢語翻譯】 現代漢語譯本： 錯，（菩薩）奉獻上供養如來（Tathagata，佛的稱號），並且說了這樣的偈語：
『我常常如實地知道，世尊（Lokajyestha，對佛的尊稱）前世所行的道路，我也要像這樣修行，以求得佛的一切智慧。 世尊在往昔，沒有什麼東西是不施捨的，我應當跟隨世尊的道路，也捨棄我所擁有的一切。 我現在是法王子（Dharmaraja-putra，指繼承佛法的人），受持這個法門，應當多次為人宣說，以此來報答如來的恩德。 接受這個法門的人，就是與我相同，我將侍奉這樣的人，爲了獲得菩提（Bodhi，覺悟）的緣故。 世尊的聲聞（Sravaka，聽聞佛法而修行的人）弟子，不能守護佛法，在後世恐怖的時代，我來守護這個法門。 世尊安慰我，又斷除了諸天（Deva，天神）的疑惑，我今後要多久，才能像世尊一樣成佛呢？』 佛以通達的智慧，授給我一切智的記別（Vyakarana，預言）：『你將來會成佛，就像我今天一樣沒有差別，經過千億劫，再經過百億劫，你才能夠成佛，名號叫做智成。』
這時，娑婆世界（Saha-loka-dhatu，我們所居住的世界）之主大梵天王（Mahabrahma，色界天的天王）對佛說：『世尊！如果有善男子、善女人等，能夠宣說這個法門，爲了供養這些法師的緣故，我將捨棄禪定的快樂前往他們所在之處。為什麼呢？因為這些法門能夠出生帝釋（Sakra，忉利天之主）、大梵天王等尊貴的人物，我今後應當常常供養這些善男子，像這樣說法的善男子，應當接受世間大梵天王、一切天人、阿修羅（Asura，一種神道生物）等的供養。』
這時，妙梵天王（Subrahma，另一位梵天）說了這樣的偈語：
『比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子），以及諸位清信士女（Upasaka-upasika，在家男女信徒），受持這個法門，是世間應當供養之處。 乃至只要有一個人，能夠修行這個法門，我妙梵天王，一定要為他宣說，鋪設各種美妙的蓮花寶座，高到梵天，在這座
【English Translation】 English version: Then, (the Bodhisattva) offered (the Buddha) to the Tathagata (the 'Thus-Gone One', an epithet of the Buddha), and spoke the following verses:
'I always know truly, the path that the Lokajyestha (World-Elder, an epithet of the Buddha) walked in past lives; I will also practice in this way, to seek the all-knowing wisdom of the Buddha. In the past, the Lokajyestha gave away everything without exception; I should follow the path of the Lokajyestha and give up all that I possess. I am now a Dharmaraja-putra (Son of the Dharma King, referring to one who inherits the Buddha's teachings), upholding this Dharma-gate (teaching); I should frequently proclaim it to others, to repay the kindness of the Tathagata. Those who accept this Dharma-gate are the same as I am; I will serve such people, for the sake of attaining Bodhi (Enlightenment). The Sravaka (Hearers, disciples who learn by listening) disciples of the Lokajyestha cannot protect the Dharma; in the terrifying future age, I will protect this Dharma-gate. The Lokajyestha comforted me and dispelled the doubts of the Devas (gods); how long will it be before I attain Buddhahood like the Lokajyestha?' The Buddha, with his penetrating wisdom, bestowed upon me the Vyakarana (prophecy) of all-knowing: 'You will become a Buddha in the future, just like I am today, without any difference; after a thousand billion kalpas (eons), and then another hundred billion kalpas, you will be able to become a Buddha, with the name of Jñanasiddhi (Wisdom Accomplished).'
At that time, Mahabrahma (Great Brahma, the king of the Form Realm heavens), the lord of the Saha-loka-dhatu (the world we live in), said to the Buddha: 'Lokajyestha! If there are good men and good women who can proclaim this Dharma-gate, for the sake of making offerings to these Dharma masters, I will abandon the joy of dhyana (meditative absorption) and go to where they are. Why? Because these Dharma-gates can give birth to noble figures such as Sakra (Indra, the lord of the Trayastrimsa Heaven), Mahabrahma, etc. I should always make offerings to these good men; such good men who preach the Dharma should receive the offerings of Mahabrahma, all Devas, humans, Asuras (a type of demigod), etc., of the world.'
At that time, Subrahma (Excellent Brahma, another Brahma) spoke the following verses:
'Bhikkhus (monks), Bhikkhunis (nuns), and all Upasaka-upasikas (lay male and female devotees) who uphold this Dharma-gate are worthy of offerings in the world. Even if there is only one person who can practice this Dharma-gate, I, Subrahma, will surely proclaim it for them, spreading various wonderful lotus thrones, reaching as high as the Brahma heaven, on this throne'
上坐， 演說是法門。 若於惡世中， 從聞是法者， 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， 往聽是法門。 若有欲得聞， 開佛道法門， 應如須彌寶， 供養從聞者。」
爾時，世尊現神通力，令魔波旬及其軍眾來詣佛所，作如是言：「世尊！我與眷屬今于佛前立此誓願，隨是法門所流佈處，若說法者及聽法者，並彼國土不起魔事，亦當擁護如是法門。」
爾時，世尊放金色光照此世界，告文殊師利法王子言：「文殊師利！我今住持如是法門，以為利益諸法師故，隨是法門，在閻浮提，歲數久近佛法不滅。」
爾時，會中諸眾生等，以一切華，以一切香一切末香，而散佛上，作如是言：「世尊！愿是法門行閻浮提，久住於世廣宣流佈。」
於是，世尊告阿難言：「汝今受持如是法門。」
阿難白言：「唯然受持。」
佛言：「阿難！我今當以如是法門囑累于汝，受持讀誦廣為人說。」
爾時，阿難即白佛言：「世尊！若人受持如是法門，書寫讀誦為人解說，彼人為得幾許功德？」
佛言：「阿難！隨是法門所有文字章句之數，若人盡壽以一切種勝妙樂具，供養爾許諸佛及僧；若復有人乃至
【現代漢語翻譯】 現代漢語譯本 上座說法，演說的是佛法法門。 如果在邪惡的世道中，有人聽聞到這個佛法， 應該生起稀有難得之心，歡欣踴躍地稱讚『太好了』。 即使無量世界，都被大火完全充滿， 也要從中穿過，前去聽聞這個佛法法門。 如果有人想要聽聞，開啟佛道的法門， 應該像對待須彌山（Sumeru）般的珍寶一樣，供養傳授佛法的人。」
這時，世尊顯現神通之力，讓魔波旬（Mara Papiyas）和他的軍隊來到佛陀處所，這樣說道：『世尊！我和我的眷屬現在在佛前立下這個誓願，無論這個法門流傳到哪裡，對於說法的人和聽法的人，以及那個國土，都不會發生魔事，並且會擁護這個法門。』
這時，世尊放出金色光芒照耀這個世界，告訴文殊師利（Manjusri）法王子說：『文殊師利！我現在住持這個法門，爲了利益各位法師，無論這個法門在閻浮提（Jambudvipa）存在多久，佛法都不會滅亡。』
這時，法會中的所有眾生，用各種各樣的鮮花，各種各樣的香，各種各樣的末香，散在佛的身上，這樣說道：『世尊！愿這個法門在閻浮提流傳，長久住世，廣泛宣揚。』
於是，世尊告訴阿難（Ananda）說：『你現在受持這個法門。』
阿難回答說：『是的，我受持。』
佛說：『阿難！我現在將這個法門囑託給你，你要受持、讀誦，廣泛地為他人解說。』
這時，阿難立刻對佛說：『世尊！如果有人受持這個法門，書寫、讀誦、為他人解說，這個人會得到多少功德呢？』
佛說：『阿難！根據這個法門所有文字章句的數量，如果有人盡其一生，用各種各樣殊勝美妙的樂具，供養數量如此之多的諸佛和僧眾；如果又有人甚至
【English Translation】 English version Sitting on the seat, he expounds and speaks about the Dharma. If in an evil world, one hears this Dharma, One should generate a rare and precious mind, joyfully exclaiming 'Excellent!' Even if countless worlds are completely filled with great fire, One must pass through it to go and listen to this Dharma. If someone desires to hear the Dharma that opens the path to Buddhahood, One should offer to the one who teaches it as if they were Mount Sumeru (Sumeru), a precious treasure.'
At that time, the World Honored One manifested his supernatural powers, causing Mara Papiyas (Mara Papiyas) and his army to come to the Buddha's place, saying thus: 'World Honored One! I and my retinue now make this vow before the Buddha, that wherever this Dharma spreads, for those who speak the Dharma and those who listen to the Dharma, and for that country, no demonic events will occur, and we will protect this Dharma.'
At that time, the World Honored One emitted golden light illuminating this world, and told the Dharma Prince Manjusri (Manjusri): 'Manjusri! I now uphold this Dharma, for the benefit of all Dharma masters, that however long this Dharma exists in Jambudvipa (Jambudvipa), the Buddha-dharma will not perish.'
At that time, all the beings in the assembly scattered all kinds of flowers, all kinds of incense, and all kinds of powdered incense upon the Buddha, saying thus: 'World Honored One! May this Dharma be practiced in Jambudvipa, abide in the world for a long time, and be widely propagated.'
Then, the World Honored One said to Ananda (Ananda): 'You should now receive and uphold this Dharma.'
Ananda replied: 'Yes, I receive and uphold it.'
The Buddha said: 'Ananda! I now entrust this Dharma to you, you should receive, uphold, recite, and widely explain it to others.'
At that time, Ananda immediately said to the Buddha: 'World Honored One! If someone receives and upholds this Dharma, writes it down, recites it, and explains it to others, how much merit will that person obtain?'
The Buddha said: 'Ananda! According to the number of words and phrases in this Dharma, if someone throughout their life offers all kinds of excellent and wonderful instruments of pleasure to that many Buddhas and Sangha; if someone even
供養是法門恭敬尊重，而讚歎之，其福為勝，是人現得十一功德之藏。何等為十一？一見佛藏，得天眼故；二聽法藏，得天耳故；三見僧藏，得不退轉菩薩僧故；四無盡財藏，以得寶手故；五色身藏，以得具足三十二相故；六眷屬藏，得不可壞諸眷屬故；七聞所未聞諸法之藏，以得諸持陀羅尼故；八憶念藏，以得樂說無礙辯故；九無畏藏，破壞一切外道論故；十福德藏，利益一切諸眾生故；十一智慧藏，以得一切諸佛法故。」
佛說如是修多羅時，七十二那由他菩薩得無生法忍，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，慧命阿難即從坐起，整服右肩，頂禮佛足，白言：「世尊！當以何名名此法門，云何奉持？」
佛言：「阿難！此法門者，名為『平等攝一切法』，如是受持；名為『莊嚴一切佛法』，如是受持；名『勝思惟梵天所問』，如是受持；名為『文殊師利論義』，如是受持。」
佛說是法門已，文殊師利法王之子、勝思惟梵天、平等行善男子、網明菩薩、長老摩訶迦葉、慧命阿難及十方世界諸來菩薩，天、龍、夜叉、乾闥婆王、阿修羅等，受持佛語，皆大歡喜。
勝思惟梵天所問經卷第六
【現代漢語翻譯】 現代漢語譯本：供養佛法僧三寶是修行法門，以恭敬尊重的態度讚歎，所獲得的福報非常殊勝。這樣的人當下就能獲得十一項功德寶藏。是哪十一項呢？第一，見到佛的法身寶藏（Buddha-dhatu），因為獲得了天眼；第二，聽聞佛法的寶藏（Dharma-dhatu），因為獲得了天耳；第三，見到僧眾的寶藏（Sangha-dhatu），因為獲得了不退轉的菩薩僧團；第四，獲得無盡的財富寶藏（Ananta-dhana-dhatu），因為得到了寶手；第五，獲得莊嚴的色身寶藏（Varna-kaya-dhatu），因為得到了具足三十二相的身體；第六，獲得眷屬的寶藏（Parivara-dhatu），因為得到了不可破壞的眷屬；第七，聽聞過去未曾聽聞的諸法寶藏（Asruta-dharma-dhatu），因為得到了各種陀羅尼（dharani）；第八，獲得憶念的寶藏（Smrti-dhatu），因為得到了樂說無礙的辯才；第九，獲得無畏的寶藏（Abhaya-dhatu），能夠摧毀一切外道的論點；第十，獲得福德的寶藏（Punya-dhatu），能夠利益一切眾生；第十一，獲得智慧的寶藏（Jnana-dhatu），因為得到了諸佛的一切法。
佛陀宣說這部修多羅（sutra）時，七十二那由他（nayuta，數量單位）菩薩獲得了無生法忍（anutpattika-dharma-ksanti），無量眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta），無數眾生不受諸法煩惱的染污，漏盡心得解脫。
當時，慧命阿難（Ananda）即從座位上站起，整理好衣服，袒露右肩，頂禮佛足，稟告佛陀說：『世尊！應當用什麼名稱來命名這部法門，我們又應當如何奉持？』
佛陀說：『阿難！這部法門，名為『平等攝一切法』，應當這樣受持；名為『莊嚴一切佛法』，應當這樣受持；名為『勝思惟梵天所問』，應當這樣受持；名為『文殊師利論義』，應當這樣受持。』
佛陀宣說了這部法門之後，文殊師利（Manjusri）法王之子、勝思惟梵天（Suvicintita-brahman）、平等行善男子、網明菩薩（Jaliniprabha-bodhisattva）、長老摩訶迦葉（Mahakasyapa）、慧命阿難（Ananda）以及十方世界前來的諸位菩薩，天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆王（Gandharva-raja）、阿修羅（Asura）等，接受並奉持佛陀的教誨，都非常歡喜。
《勝思惟梵天所問經》卷第六
【English Translation】 English version: Offering to the Buddha, Dharma, and Sangha is a Dharma practice of reverent respect and praise, the merit of which is supremely excellent. Such a person immediately obtains eleven treasures of merit. What are the eleven? First, the treasure of seeing the Buddha-dhatu (Buddha-element), because one obtains the divine eye; second, the treasure of hearing the Dharma-dhatu (Dharma-element), because one obtains the divine ear; third, the treasure of seeing the Sangha-dhatu (Sangha-element), because one obtains the non-retrogressing Bodhisattva Sangha; fourth, the treasure of inexhaustible wealth (Ananta-dhana-dhatu), because one obtains the jewel hand; fifth, the treasure of the beautiful form body (Varna-kaya-dhatu), because one obtains a body endowed with the thirty-two marks; sixth, the treasure of retinue (Parivara-dhatu), because one obtains an indestructible retinue; seventh, the treasure of hearing the Dharma that has never been heard before (Asruta-dharma-dhatu), because one obtains various dharanis; eighth, the treasure of mindfulness (Smrti-dhatu), because one obtains eloquent and unimpeded eloquence; ninth, the treasure of fearlessness (Abhaya-dhatu), able to destroy all heretical arguments; tenth, the treasure of merit (Punya-dhatu), able to benefit all sentient beings; eleventh, the treasure of wisdom (Jnana-dhatu), because one obtains all the Buddhadharmas.
When the Buddha spoke this sutra, seventy-two nayutas (a unit of measurement) of Bodhisattvas obtained the Anutpattika-dharma-ksanti (tolerance of the unarisen Dharma), immeasurable sentient beings aroused the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), and countless sentient beings, free from the defilements of all dharmas, attained liberation with the exhaustion of outflows.
At that time, the Venerable Ananda rose from his seat, arranged his robes, bared his right shoulder, prostrated himself at the Buddha's feet, and said to the Buddha: 'World Honored One, by what name should this Dharma gate be called, and how should we uphold it?'
The Buddha said: 'Ananda, this Dharma gate is called 'Equally Embracing All Dharmas,' thus uphold it; it is called 'Adorning All Buddhadharmas,' thus uphold it; it is called 'Asked by Suvicintita-brahman (Brahma of Excellent Thought),' thus uphold it; it is called 'Manjusri's Discussion,' thus uphold it.'
After the Buddha spoke this Dharma gate, Manjusri, the Dharma King's son, Suvicintita-brahman (Brahma of Excellent Thought), the good man of equal conduct, Jaliniprabha-bodhisattva (Net Light Bodhisattva), the Elder Mahakasyapa, the Venerable Ananda, and the Bodhisattvas who came from the ten directions, Devas (gods), Nagas (dragons), Yakshas (demons), Gandharva-rajas (kings of celestial musicians), Asuras (demigods), and others, received and upheld the Buddha's words, and were all greatly rejoiced.
The Sutra Spoken by Brahma Suvicintita, Volume Six