T15n0591_商主天子所問經
大正藏第 15 冊 No. 0591 商主天子所問經
No. 591
商主天子所問經
隋北印度三藏阇那崛多譯
爾時婆伽婆住王舍大城耆阇崛山，與大比丘眾千二百五十人俱。復有大菩薩眾，所謂彌勒菩薩、文殊師利法王子菩薩摩訶薩。諸眾首等出過數量，種種諸方及與非方諸佛剎土俱來集會。
爾時商主天子與無量諸天百千大眾，前後圍繞，來詣佛所。到佛所已，頂禮佛足，右繞三匝，以種種供具供養如來。為聽法故，在佛世尊、文殊師利童真菩薩法王子前。
爾時商主天子向佛合掌，而白佛言：「唯愿世尊請文殊師利童真菩薩法王之子，令說法要！今此眾中有諸天子，文殊師利童真菩薩法王之子久成熟者，是等若聽文殊師利童真菩薩智辯才已，當發阿耨多羅三藐三菩提心！發是心已，于佛法中得不退轉。」
佛告文殊師利：「善男子！汝為商主天子及余諸天辯說法要。」
爾時文殊師利法王之子受佛教已，告商主天子言：「汝當一心諦聽，諦受，善思念之！吾當為汝分別解說！如諸菩薩摩訶薩入一切智智，於一切法達到彼岸，速疾滿足六波羅蜜，於一切智當得修行。
「天子！凡諸菩薩摩訶薩智者，所謂：知苦智、荷擔無為智、習智、
【現代漢語翻譯】 現代漢語譯本 《商主天子所問經》
隋朝北印度三藏阇那崛多譯
當時，婆伽婆（Bhagavan，世尊）住在王舍大城的耆阇崛山（Gijjhakuta，靈鷲山），與一千二百五十位大比丘眾在一起。還有許多大菩薩眾，如彌勒菩薩（Maitreya Bodhisattva）、文殊師利（Manjusri）法王子菩薩摩訶薩（Bodhisattva-Mahasattva）。這些眾生的首領數量眾多，從各個方向以及非方的諸佛剎土一同前來。
當時，商主天子與無數諸天百千大眾，前後圍繞，來到佛陀所在之處。到達后，頂禮佛足，右繞三匝，用各種供具供養如來。爲了聽聞佛法，他們位於佛世尊和文殊師利童真菩薩法王子之前。
當時，商主天子向佛合掌，對佛說：『唯愿世尊請文殊師利童真菩薩法王之子，讓他宣說佛法的要義！現在這些聽眾中有許多天子，他們已經長期成熟，如果聽聞文殊師利童真菩薩的智慧辯才，將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）！發起此心后，在佛法中將不會退轉。』
佛陀告訴文殊師利：『善男子！你為商主天子和其他諸天宣說佛法的要義吧。』
當時，文殊師利法王之子接受佛陀的教誨后，告訴商主天子說：『你應該一心諦聽，認真領受，好好思考！我將為你分別解說！就像諸位菩薩摩訶薩進入一切智智（sarvajna-jnana，對一切事物的智慧），在一切法中達到彼岸（paramita，圓滿），迅速圓滿六波羅蜜（sat-paramita，六度），在一切智慧中應當修行。
『天子！凡是菩薩摩訶薩的智者，他們具有：知苦智、荷擔無為智、習智（samudaya-jnana，集諦之智）……』
【English Translation】 English version The Sutra Spoken by the Merchant Chief Deva
Translated by Tripiṭaka Jñānagupta of Northern India during the Sui Dynasty
At that time, the Bhagavan (Blessed One) was dwelling on Mount Gijjhakuta (Vulture Peak) in the great city of Rajagriha, together with a great assembly of twelve hundred and fifty Bhikshus (monks). There were also great Bodhisattvas (enlightenment beings), such as Maitreya Bodhisattva and Manjusri (Mañjuśrī) Dharma Prince Bodhisattva-Mahasattvas (great Bodhisattvas). The leaders of these assemblies, exceeding in number, came together from various directions and non-directions, from Buddha-lands.
At that time, the Merchant Chief Deva, surrounded by a countless multitude of hundreds of thousands of devas (gods), approached the Buddha. Having arrived, he prostrated at the Buddha's feet, circumambulated him three times to the right, and made offerings to the Tathagata (Thus Gone One) with various offerings. In order to hear the Dharma (teachings), he stood before the Buddha, the World Honored One, and Manjusri, the Youthful Bodhisattva Dharma Prince.
At that time, the Merchant Chief Deva, with his palms joined together, said to the Buddha: 'May the World Honored One please request Manjusri, the Youthful Bodhisattva Dharma Prince, to expound the essential Dharma! Among this assembly are devas who have long been ripe. If they hear the wisdom and eloquence of Manjusri, the Youthful Bodhisattva, they will generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)! Having generated this mind, they will not regress in the Buddha-dharma.'
The Buddha said to Manjusri: 'Good son! For the sake of the Merchant Chief Deva and the other devas, expound the essential Dharma.'
At that time, Manjusri, the Dharma Prince, having received the Buddha's instruction, said to the Merchant Chief Deva: 'You should listen attentively with one mind, receive it earnestly, and contemplate it well! I will explain it to you in detail! It is like how all Bodhisattva-Mahasattvas enter into all-knowing wisdom (sarvajna-jnana), reach the other shore (paramita) in all dharmas, quickly fulfill the six paramitas (sat-paramita), and should cultivate in all wisdom.
'Deva! All those wise Bodhisattva-Mahasattvas possess: the wisdom of knowing suffering, the wisdom of bearing the burden of non-action, the wisdom of accumulation (samudaya-jnana)...'
修集善根智、滅智、出生智、道智、非道智、因智、不失智、果智、攝證諸事緣智、聚集斷智、實智、佛智、自在智、因緣生智、阿波陀那示現智、陰智、除欲染智、界智、破法界智、入智、觀空聚智、施智、時不過智、戒智、成熟破戒眾生智、忍智、精進智、善作諸事業智、禪智、迴轉禪智、智慧智、見知智、方便智、成熟眾生智、慈智、眾生乘智、悲智、不疲倦智、欣智、樂法愛歡欣智、舍智、成就諸佛法智、度眾生智、觀察智、常承事智、非處令住智、正勤智、正覺智、神足智、不造作諸行觀察智、信根力智、超越一切智智、精進根力智、一切諸煩惱不被逼迫智、念根力智、不忘失一切諸法智、三昧根力智、一切法平等智智、根力智、諸根勝智、菩提分智、證道智、過諸非道智、攀緣智、盡智、諸善根無盡智、無生智、得諸法無生忍智、唸佛智、自身成就智、念法智、轉法智、念僧智、入阿毗跋僧平等智、念施智、不捨諸眾生智、念尸羅智、具足諸愿智、念無智、不造諸惡智、不念法智、諸慈覺智、滿足智、具足諸事不厭智、諸眾生藥智、如法承事方便智、處非處智、非處不作智、十力智、順諸聲聞緣覺乘智、無畏智、作障礙無障礙諸法覺智、過去身不著智、無住識智、未來身無著智、諸法不行智、現在身不著
智、不定不住智、身為最上智、諸眾生智、令度智、口為先智、諸眾生音分別智、意為先智、知諸眾生心行所發智、不錯謬智、覺諸眾生錯謬智、樂不樂智、滅斗諍智、正念不忘失智、亂心眾生令安住智、攝三摩提智、攝懈怠眾生不共諸佛法智、所化眾生覺時智、方便智、般若智。天子！此是諸菩薩摩訶薩智，以如是等智故，當得諸佛無礙大智。」
爾時商主天子語文殊師利菩薩言：「希有，希有！文殊師利！諸菩薩摩訶薩智于諸三界最為殊特，不可以小莊嚴而得成就！文殊師利！若能如是生智慧者，是大神通。唯然，文殊師利！云何菩薩能具莊嚴？」
答言：「若諸眾生涅槃本性，聞已不怖。」
又復問言：「文殊師利！以何因緣名為菩薩？」
答言：「天子！于菩提分住持入故，故名菩薩。」
又復問言：「文殊師利！以何因緣名為摩訶薩？」
答言：「天子！入大乘故，滿大智故，故名摩訶薩。」
又復問言：「文殊師利！以何因緣名為最勝薩埵？」
答言：「天子！不可求法智得入故，故名最勝薩埵。」
又復問言：「文殊師利！以何義名凈薩埵？」
答言：「天子！不與煩惱共住，為諸眾生滅煩惱故，發精進故，故名凈薩埵。」
又
【現代漢語翻譯】 現代漢語譯本： 『智』（Jnana，智慧）、『不定不住智』（不定不住Jnana，不住于任何一處的智慧）、『身為最上智』（身為最上Jnana，以身為最上的智慧）、『諸眾生智』（Sarva Sattva Jnana，瞭解一切眾生的智慧）、『令度智』（引導眾生解脫的智慧）、『口為先智』（口為先Jnana，以口語表達為先的智慧）、『諸眾生音分別智』（Sarva Sattva Shabda Vibhajana Jnana，分辨一切眾生語言的智慧）、『意為先智』（意為先Jnana，以意念為先的智慧）、『知諸眾生心行所發智』（瞭解一切眾生內心活動和行為的智慧）、『不錯謬智』（不犯錯誤的智慧）、『覺諸眾生錯謬智』（覺察一切眾生錯誤的智慧）、『樂不樂智』（瞭解眾生喜好與厭惡的智慧）、『滅斗諍智』（平息爭鬥的智慧）、『正念不忘失智』（保持正念不忘失的智慧）、『亂心眾生令安住智』（使內心混亂的眾生安定下來的智慧）、『攝三摩提智』（Samadhi Jnana，引導進入三摩地的智慧）、『攝懈怠眾生不共諸佛法智』（引導懈怠的眾生領悟不共諸佛的佛法的智慧）、『所化眾生覺時智』（瞭解所教化眾生覺悟時機的智慧）、『方便智』（Upaya Jnana，善巧方便的智慧）、『般若智』（Prajna Jnana，般若智慧）。天子！這些是諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的智慧，以這些智慧，應當獲得諸佛的無礙大智。』
這時，商主天子問文殊師利菩薩（Manjushri Bodhisattva）說：『稀有啊，稀有啊！文殊師利！諸菩薩摩訶薩的智慧在三界（Trailokya，欲界、色界、無色界）中最為殊勝特別，不能以小的莊嚴就能成就！文殊師利！如果能夠這樣生出智慧，就是大神通。文殊師利！菩薩如何才能具足莊嚴呢？』
文殊師利菩薩回答說：『如果眾生了解涅槃（Nirvana，寂滅）的本性，聽聞后不感到恐懼。』
商主天子又問：『文殊師利！以什麼因緣被稱為菩薩呢？』
文殊師利菩薩回答說：『天子！因為安住、保持並進入菩提分（Bodhi-paksa，菩提的組成部分），所以稱為菩薩。』
商主天子又問：『文殊師利！以什麼因緣被稱為摩訶薩呢？』
文殊師利菩薩回答說：『天子！因為進入大乘（Mahayana，大乘佛教），圓滿大智慧，所以稱為摩訶薩。』
商主天子又問：『文殊師利！以什麼因緣被稱為最勝薩埵（Uttama Sattva，最勝有情）呢？』
文殊師利菩薩回答說：『天子！因為通過不可尋求的法智而得以進入，所以稱為最勝薩埵。』
商主天子又問：『文殊師利！以什麼意義稱為凈薩埵（Shuddha Sattva，清凈有情）呢？』
文殊師利菩薩回答說：『天子！因為不與煩惱共住，爲了使眾生滅除煩惱，發起精進，所以稱為凈薩埵。』
【English Translation】 English version: 'Jnana' (Wisdom), 'A-niyata-sthitajnana' (Wisdom that does not dwell in a fixed place), 'Sarvottama-kaya-jnana' (Wisdom with the body as the highest), 'Sarva Sattva Jnana' (Wisdom of all beings), 'Leading-to-deliverance Jnana' (Wisdom that leads to liberation), 'Speech-first Jnana' (Wisdom that prioritizes speech), 'Sarva Sattva Shabda Vibhajana Jnana' (Wisdom that distinguishes the sounds of all beings), 'Mind-first Jnana' (Wisdom that prioritizes mind), 'Knowing the mental activities and actions of all beings Jnana' (Wisdom that knows the mental activities and actions of all beings), 'Non-erroneous Jnana' (Wisdom without error), 'Awakening all beings to errors Jnana' (Wisdom that awakens all beings to errors), 'Pleasure and displeasure Jnana' (Wisdom of pleasure and displeasure), 'Extinguishing strife Jnana' (Wisdom that extinguishes strife), 'Right mindfulness without loss Jnana' (Wisdom of right mindfulness without loss), 'Settling disturbed minds Jnana' (Wisdom that settles disturbed minds), 'Samadhi Jnana' (Wisdom of Samadhi), 'Guiding lazy beings to the unique Dharma of all Buddhas Jnana' (Wisdom that guides lazy beings to the unique Dharma of all Buddhas), 'Knowing the time of awakening of beings to be transformed Jnana' (Wisdom that knows the time of awakening of beings to be transformed), 'Upaya Jnana' (Skillful means Wisdom), 'Prajna Jnana' (Wisdom of Prajna). O son of the gods! These are the wisdoms of the Bodhisattva-Mahasattvas (Great Bodhisattvas). With such wisdoms, one should attain the unobstructed great wisdom of all Buddhas.'
At that time, the Merchant Chief Deva (son of the gods) spoke to Manjushri Bodhisattva (Manjushri Bodhisattva), saying: 'Rare, rare! Manjushri! The wisdom of the Bodhisattva-Mahasattvas is most special and unique in the three realms (Trailokya), and cannot be achieved with small adornments! Manjushri! If one can generate wisdom in this way, it is great spiritual power. However, Manjushri! How can a Bodhisattva be fully adorned?'
Manjushri Bodhisattva replied: 'If beings understand the nature of Nirvana (Nirvana), they will not be afraid upon hearing it.'
The Merchant Chief Deva further asked: 'Manjushri! By what cause and condition is one called a Bodhisattva?'
Manjushri Bodhisattva replied: 'O son of the gods! Because one dwells, maintains, and enters the Bodhi-paksa (components of enlightenment), therefore one is called a Bodhisattva.'
The Merchant Chief Deva further asked: 'Manjushri! By what cause and condition is one called a Mahasattva?'
Manjushri Bodhisattva replied: 'O son of the gods! Because one enters the Mahayana (Great Vehicle), and fulfills great wisdom, therefore one is called a Mahasattva.'
The Merchant Chief Deva further asked: 'Manjushri! By what cause and condition is one called Uttama Sattva (Supreme Being)?'
Manjushri Bodhisattva replied: 'O son of the gods! Because one can enter through the unobtainable Dharma wisdom, therefore one is called Uttama Sattva.'
The Merchant Chief Deva further asked: 'Manjushri! By what meaning is one called Shuddha Sattva (Pure Being)?'
Manjushri Bodhisattva replied: 'O son of the gods! Because one does not dwell with afflictions, and for the sake of extinguishing the afflictions of beings, one generates diligence, therefore one is called Shuddha Sattva.'
復問言：「文殊師利！以何義故名極凈薩埵？」
答言：「天子！令諸眾生行凈道故。以是義故，名極凈薩埵。」
又復問言：「文殊師利！以何義故名為導師？」
答言：「天子！住是道已，能令無量阿僧祇眾生得成熟故，故名導師。」
又復問言：「文殊師利！復以何義名調伏師？」
答言：「天子！調伏眾生畢竟無諍，故名調伏大師。」
又復問言：「文殊師利！云何菩薩成就勇健？」
答言：「天子！調伏眾魔、怨敵等難，然後受有成熟眾生，故名菩薩成就勇健。」
又復問言：「文殊師利！云何菩薩令他歡欣？」
答言：「天子！于先發誓得滿足已，不依聲聞、緣覺等乘，如是菩薩令他歡欣。」
又復問言：「文殊師利！云何菩薩得為最上？」
答言：「天子！當以聖智方便善巧成熟眾生，現了攝受于正法中，如是菩薩得為最上。」
又復問言：「文殊師利！云何菩薩得為轉法？」
答言：「天子！依佛攝言一切眾生而不能轉，如是菩薩得為轉法。」
又復問言：「文殊師利！云何菩薩當轉調伏？」
答言：「天子！菩薩持戒住戒，滅諸眾生所有疑網，如是菩薩名轉調伏。」
又復問言：「文殊師利
【現代漢語翻譯】 現代漢語譯本： 復問言：『文殊師利（Manjushri，智慧的象徵）！以何種意義，稱作極凈薩埵（Supreme Pure Bodhisattva，至純菩薩）？』 答言：『天子！因為能令一切眾生行持清凈之道。因為這個意義，所以稱作極凈薩埵。』 又復問言：『文殊師利！以何種意義，稱作導師？』 答言：『天子！安住於此道之後，能夠令無量阿僧祇（asamkhya，無數）眾生得到成熟，所以稱作導師。』 又復問言：『文殊師利！又以何種意義，稱作調伏師？』 答言：『天子！調伏眾生，使他們最終沒有爭論，所以稱作調伏大師。』 又復問言：『文殊師利！菩薩如何成就勇健？』 答言：『天子！調伏眾魔、怨敵等種種困難，然後接受併成熟眾生，所以稱作菩薩成就勇健。』 又復問言：『文殊師利！菩薩如何令他人歡欣？』 答言：『天子！在先前的誓願得到滿足之後，不依賴聲聞（sravaka，聽聞佛法而悟道者）、緣覺（pratyekabuddha，獨自悟道者）等乘，這樣的菩薩能令他人歡欣。』 又復問言：『文殊師利！菩薩如何能成為最上？』 答言：『天子！應當以聖智和方便善巧來成熟眾生，顯現並攝受他們進入正法之中，這樣的菩薩能成為最上。』 又復問言：『文殊師利！菩薩如何能成為轉法者？』 答言：『天子！依靠佛陀所說的一切教言來攝受眾生，而自己不被（世俗）所轉移，這樣的菩薩能成為轉法者。』 又復問言：『文殊師利！菩薩如何能轉變調伏？』 答言：『天子！菩薩持戒並安住于戒律之中，滅除一切眾生所有的疑惑和迷網，這樣的菩薩被稱為轉變調伏。』 又復問言：『文殊師利！』
【English Translation】 English version: Again he asked: 'Manjushri (wisdom personified)! By what meaning is one called the Supreme Pure Bodhisattva (the extremely pure Bodhisattva)?' He answered: 'Prince! Because he causes all beings to practice the path of purity. For this reason, he is called the Supreme Pure Bodhisattva.' Again he asked: 'Manjushri! By what meaning is one called a Guide?' He answered: 'Prince! Having abided in this path, he is able to bring countless asamkhya (innumerable) beings to maturity, therefore he is called a Guide.' Again he asked: 'Manjushri! By what meaning is one called a Tamer?' He answered: 'Prince! He tames beings so that they are ultimately without strife, therefore he is called a Great Tamer.' Again he asked: 'Manjushri! How does a Bodhisattva achieve courage and strength?' He answered: 'Prince! He tames all demons, enemies, and other difficulties, and then accepts and matures beings, therefore he is called a Bodhisattva who has achieved courage and strength.' Again he asked: 'Manjushri! How does a Bodhisattva bring joy to others?' He answered: 'Prince! After his previous vows have been fulfilled, he does not rely on the Sravaka (hearers of the Dharma), Pratyekabuddha (solitary Buddhas), or other vehicles; such a Bodhisattva brings joy to others.' Again he asked: 'Manjushri! How can a Bodhisattva become the most supreme?' He answered: 'Prince! He should use holy wisdom and skillful means to mature beings, manifest and gather them into the true Dharma; such a Bodhisattva can become the most supreme.' Again he asked: 'Manjushri! How can a Bodhisattva become a Dharma-turner?' He answered: 'Prince! Relying on all the teachings spoken by the Buddha to gather beings, and not being turned away (by worldly things) himself, such a Bodhisattva can become a Dharma-turner.' Again he asked: 'Manjushri! How does a Bodhisattva transform taming?' He answered: 'Prince! The Bodhisattva upholds the precepts and abides in them, extinguishing all the doubts and nets of confusion of all beings; such a Bodhisattva is called a transformer of taming.' Again he asked: 'Manjushri!'
！云何菩薩當得轉義？」
答言：「天子！如所聞行，真實與他，如是菩薩名為轉義。」
又復問言：「文殊師利！云何菩薩為諸眾產生就利益？」
答言：「天子！所修諸善回施眾生，如是菩薩成就利益。」
又復問言：「文殊師利！云何菩薩能作直心？」
答言：「天子！若自有犯而不覆藏，如是菩薩當得直心。」
又復問言：「文殊師利！云何菩薩當作正心？」
答言：「天子！其有眾生，有欲、瞋、癡而不瞋責，如是菩薩名為正心。」
又復問言：「文殊師利！云何菩薩當作不諂？」
答言：「天子！如所言、如所作，如是菩薩當得不諂。」
又復問言：「文殊師利！云何菩薩而不作幻？」
答言：「天子！如心所念，口亦如是，如是菩薩得名不幻。」
又復問言：「文殊師利！云何菩薩得無慢心？」
答言：「天子！向諸眾生曲躬合掌亦不犯惡，如是菩薩得無慢心。」
又復問言：「文殊師利！云何菩薩作大施主？」
答言：「天子！若能成就菩提大舍，況復余物，如是菩薩名大施主。」
又復問言：「文殊師利！云何菩薩得名持戒？」
答言：「天子！若見破戒乃至為命，不捨菩提心，如是
【現代漢語翻譯】 現代漢語譯本： 問：『文殊師利（Manjushri，智慧的象徵）！什麼樣的菩薩才能做到轉義（轉變意義，指將佛法的真諦傳達給他人）？』 答：『天子（Devaputra，對國王或王子的尊稱）！如果能按照所聽聞的佛法去實踐，並且真實地傳達給他人，這樣的菩薩就稱為轉義。』 又問：『文殊師利！什麼樣的菩薩能為眾產生就利益？』 答：『天子！如果能將自己所修的一切善行迴向給眾生，這樣的菩薩就能成就利益。』 又問：『文殊師利！什麼樣的菩薩能夠做到正直的心？』 答：『天子！如果自己犯了錯誤而不隱瞞掩蓋，這樣的菩薩就能得到正直的心。』 又問：『文殊師利！什麼樣的菩薩應當具有正心？』 答：『天子！對於那些有貪慾、嗔恨、愚癡的眾生，不去嗔怪責備他們，這樣的菩薩就稱為正心。』 又問：『文殊師利！什麼樣的菩薩應當做到不諂媚？』 答：『天子！如果所說和所做一致，這樣的菩薩就能做到不諂媚。』 又問：『文殊師利！什麼樣的菩薩不做虛幻不實之事？』 答：『天子！如果心裡所想的和口裡所說的一樣，這樣的菩薩就可稱為不虛幻。』 又問：『文殊師利！什麼樣的菩薩能夠得到沒有傲慢的心？』 答：『天子！如果能向所有眾生彎腰合掌，並且不作惡事，這樣的菩薩就能得到沒有傲慢的心。』 又問：『文殊師利！什麼樣的菩薩能成為大施主？』 答：『天子！如果能夠成就菩提（Bodhi，覺悟）這樣的大布施，更何況是其他的財物，這樣的菩薩就稱為大施主。』 又問：『文殊師利！什麼樣的菩薩可以被稱為持戒？』 答：『天子！如果見到有人破戒，乃至即使付出生命，也不捨棄菩提心，這樣的……』
【English Translation】 English version: Question: 'Manjushri (symbol of wisdom)! What kind of Bodhisattva (a being who is on the path to Buddhahood) can achieve 'turning the meaning' (referring to conveying the true essence of the Dharma to others)?' Answer: 'Devaputra (a respectful term for a king or prince)! If one practices according to the Dharma they have heard and truthfully conveys it to others, such a Bodhisattva is called 'turning the meaning'.' Question: 'Manjushri! What kind of Bodhisattva can accomplish benefits for all beings?' Answer: 'Devaputra! If one dedicates all the good deeds they have cultivated to all beings, such a Bodhisattva can accomplish benefits.' Question: 'Manjushri! What kind of Bodhisattva can cultivate a straight mind?' Answer: 'Devaputra! If one does not conceal their own faults, such a Bodhisattva can attain a straight mind.' Question: 'Manjushri! What kind of Bodhisattva should have a correct mind?' Answer: 'Devaputra! Towards those beings who have desire, anger, and ignorance, if one does not scold or blame them, such a Bodhisattva is called having a correct mind.' Question: 'Manjushri! What kind of Bodhisattva should be free from flattery?' Answer: 'Devaputra! If one's words and actions are consistent, such a Bodhisattva can be free from flattery.' Question: 'Manjushri! What kind of Bodhisattva does not engage in illusion?' Answer: 'Devaputra! If what one thinks in their heart is the same as what they say, such a Bodhisattva can be called free from illusion.' Question: 'Manjushri! What kind of Bodhisattva can attain a mind free from arrogance?' Answer: 'Devaputra! If one can bow and put their palms together towards all beings and does not commit evil deeds, such a Bodhisattva can attain a mind free from arrogance.' Question: 'Manjushri! What kind of Bodhisattva can be a great benefactor?' Answer: 'Devaputra! If one can accomplish the great giving of Bodhi (enlightenment), let alone other material things, such a Bodhisattva is called a great benefactor.' Question: 'Manjushri! What kind of Bodhisattva can be called upholding the precepts?' Answer: 'Devaputra! If one sees someone breaking the precepts, and even if it costs them their life, they do not abandon their Bodhicitta (the mind of enlightenment), such a...'
菩薩得名持戒。」
又復問言：「文殊師利！云何菩薩成就忍辱？」
答言：「天子！若受逼迫，不逼迫他，如是菩薩成就忍辱。」
又復問言：「文殊師利！云何菩薩發勤精進？」
答言：「天子！若簡諸法，無法可得，如是菩薩名為發勤精進。」
又復問言：「文殊師利！云何菩薩得名禪定？」
答言：「天子！若能還現欲界中生，如是菩薩名得禪定。」
又復問言：「文殊師利！云何菩薩成就般若？」
答言：「天子！若不作般若事，如是菩薩成就般若。」
又復問言：「文殊師利！云何菩薩當行慈心？」
答言：「天子！若能觀察眾生界空，如是菩薩名行慈心。」
又復問言：「文殊師利！云何菩薩當行悲心？」
答言：「天子！若知諸法及與菩提，猶如虛空而不捨精進，如是菩薩名成就悲心。」
又復問言：「文殊師利！云何菩薩當行喜心？」
答言：「天子！若得默然及與寂靜，喜求諸法而不知足，如是菩薩名為知足。」
又復問言：「文殊師利！云何菩薩能行舍心。」
答言：「天子！若不被世界所沒，行於世間，救世間故，如是菩薩能成舍心。」
又復問言：「文殊師利！云何菩薩得清
【現代漢語翻譯】 現代漢語譯本 問：『菩薩如何才能被稱為持戒？』 答：『如果菩薩能夠守護身口意三業，不違背佛陀的教誨，就能被稱為持戒。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩如何才能成就忍辱？』 答：『天子！如果菩薩受到逼迫，卻不反過來逼迫他人，這樣的菩薩就成就了忍辱。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩如何才能發起勤奮精進？』 答：『天子！如果菩薩能夠簡擇諸法，卻發現沒有實在的法可以執著，這樣的菩薩就名為發起勤奮精進。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩如何才能獲得禪定？』 答：『天子！如果菩薩能夠再次顯現在欲界中，這樣的菩薩就名為獲得禪定。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩如何才能成就般若（Prajna，智慧）？』 答：『天子！如果不刻意追求般若，這樣的菩薩就成就了般若。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩應當如何修習慈心？』 答：『天子！如果菩薩能夠觀察到眾生界的空性，這樣的菩薩就名為修習慈心。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩應當如何修習悲心？』 答：『天子！如果菩薩了知諸法以及菩提（Bodhi，覺悟）都如同虛空一般，卻不捨棄精進，這樣的菩薩就名為成就悲心。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩應當如何修習喜心？』 答：『天子！如果菩薩獲得默然和寂靜，歡喜地尋求諸法卻不知滿足，這樣的菩薩就名為知足。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩如何才能修習舍心？』 答：『天子！如果不被世界所迷惑，行走於世間，爲了救度世間眾生，這樣的菩薩就能成就舍心。』 問：『文殊師利（Manjushri，智慧的象徵）！菩薩如何才能獲得清凈？』
【English Translation】 English version Asked: 'How does a Bodhisattva (Enlightenment Being) get the name 'upholding precepts'?' Answered: 'If a Bodhisattva can guard their body, speech, and mind, and not violate the Buddha's teachings, they can be called 'upholding precepts'.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How does a Bodhisattva achieve patience?' Answered: 'Prince! If one is subjected to oppression, but does not oppress others, such a Bodhisattva achieves patience.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How does a Bodhisattva generate diligent effort?' Answered: 'Prince! If one discerns all dharmas (Dharma, teachings), and finds no dharma to be obtained, such a Bodhisattva is named 'generating diligent effort'.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How does a Bodhisattva obtain dhyana (Dhyana, meditation)?' Answered: 'Prince! If one can reappear in the desire realm, such a Bodhisattva is named 'obtaining dhyana'.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How does a Bodhisattva achieve prajna (Prajna, wisdom)?' Answered: 'Prince! If one does not make an effort to obtain prajna, such a Bodhisattva achieves prajna.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How should a Bodhisattva practice loving-kindness?' Answered: 'Prince! If one can observe the emptiness of the realm of sentient beings, such a Bodhisattva is named 'practicing loving-kindness'.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How should a Bodhisattva practice compassion?' Answered: 'Prince! If one knows that all dharmas and Bodhi (Bodhi, enlightenment) are like empty space, yet does not abandon diligence, such a Bodhisattva is named 'achieving compassion'.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How should a Bodhisattva practice joy?' Answered: 'Prince! If one obtains silence and tranquility, joyfully seeks all dharmas but is never satisfied, such a Bodhisattva is named 'content'.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How can a Bodhisattva practice equanimity?' Answered: 'Prince! If one is not submerged by the world, walks in the world, for the sake of saving the world, such a Bodhisattva can achieve equanimity.' Again asked: 'Manjushri (Manjushri, symbol of wisdom)! How does a Bodhisattva obtain purity?'
凈身？」
答言：「天子！若以如幻化身示現眾生平等之身，如是菩薩能得凈身。」
又復問言：「文殊師利！云何菩薩得清凈口？」
答言：「天子！若能為諸眾生具足音聲，演說法要而無過患，如是菩薩能清凈口業。」
又復問言：「文殊師利！云何菩薩能清凈心？」
答言：「天子！若知諸心皆是一心，如是菩薩名得凈心。」
又復問言：「文殊師利！云何菩薩能得天眼？」
答言：「天子！見諸色形當離諸色，常觀諸色遠離諸色，如是菩薩名得天眼。」
又復問言：「文殊師利！云何菩薩名得天耳？」
答言：「天子！若聞諸聲，當觀諸聲遠離聲相，如是菩薩名得天耳。」
又復問言：「文殊師利！云何菩薩能知他心？」
答言：「天子！若知心行流注生滅，如是菩薩能知他心。」
又復問言：「文殊師利！云何菩薩能知宿命？」
答言：「天子！若念本際即是實際，而不增長，如是菩薩能知宿命。」
又復問言：「文殊師利！云何菩薩能得神通？」
答言：「天子！若示諸幻而能不為幻業所染，如是菩薩名得神通。」
又復問言：「文殊師利！云何菩薩得為廣大？」
答言：「天子！當化無邊
【現代漢語翻譯】 現代漢語譯本 問：『何為凈身？』 答：『天子！如果能夠以如幻化般的身軀示現眾生平等的形象，這樣的菩薩就能得到清凈之身。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能得到清凈的口？』 答：『天子！如果能夠為眾生充分表達音聲，宣講佛法精要而沒有過失，這樣的菩薩就能清凈口業。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能清凈心？』 答：『天子！如果明白所有心念都是一心所化，這樣的菩薩就叫做得到清凈心。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能得到天眼？』 答：『天子！見到各種色相時能夠遠離這些色相，經常觀察各種色相併遠離它們，這樣的菩薩就叫做得到天眼。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能得到天耳？』 答：『天子！如果聽到各種聲音，能夠觀察這些聲音並遠離聲音的表象，這樣的菩薩就叫做得到天耳。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能知曉他人的心念？』 答：『天子！如果能夠知曉心念的執行、流轉、生起和滅亡，這樣的菩薩就能知曉他人的心念。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能知曉宿世的命運？』 答：『天子！如果能夠憶念根本的實際，並且不使其增長，這樣的菩薩就能知曉宿世的命運。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能得到神通？』 答：『天子！如果能夠示現各種幻象，卻不被幻象所產生的業力所污染，這樣的菩薩就叫做得到神通。』 又問：『文殊師利（Manjushri，菩薩名）！怎樣的菩薩能夠變得廣大？』 答：『天子！當教化無邊眾生』
【English Translation】 English version Question: 'What is a pure body?' Answer: 'O Son of Heaven! If a Bodhisattva can manifest a body like an illusion to show the equality of all beings, then such a Bodhisattva can attain a pure body.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva attain a pure mouth?' Answer: 'O Son of Heaven! If one can fully express sounds for all beings, expounding the essentials of the Dharma without fault, then such a Bodhisattva can purify their karma of speech.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva purify their mind?' Answer: 'O Son of Heaven! If one understands that all minds are one mind, then such a Bodhisattva is said to have attained a pure mind.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva attain the divine eye?' Answer: 'O Son of Heaven! When seeing various forms, one should be detached from those forms, constantly observing the forms while remaining distant from them. Such a Bodhisattva is said to have attained the divine eye.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva attain the divine ear?' Answer: 'O Son of Heaven! If, upon hearing various sounds, one observes those sounds and remains distant from the characteristics of sound, then such a Bodhisattva is said to have attained the divine ear.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva know the minds of others?' Answer: 'O Son of Heaven! If one knows the movement, flow, arising, and ceasing of thoughts, then such a Bodhisattva can know the minds of others.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva know past lives?' Answer: 'O Son of Heaven! If one remembers the fundamental reality, without increasing it, then such a Bodhisattva can know past lives.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva attain supernatural powers?' Answer: 'O Son of Heaven! If one can manifest various illusions without being tainted by the karma produced by those illusions, then such a Bodhisattva is said to have attained supernatural powers.' Again asked: 'Manjushri (Manjushri, name of a Bodhisattva)! How does a Bodhisattva become vast and great?' Answer: 'O Son of Heaven! When transforming limitless beings'
眾生，如是菩薩名得廣大。」
又復問言：「文殊師利！云何菩薩當名獨行？」
答言：「天子！若不與諸根共住，如是菩薩名為獨行。」
又復問言：「文殊師利！云何菩薩能作調伏？」
答言：「天子！若得不動不瞋法故，如是菩薩名得調伏。」
又復問言：「文殊師利！云何菩薩能得寂靜？」
答言：「天子！若在煩惱，不為諸惡煩惱所燒，為諸眾生滅煩惱故而演說法，如是菩薩名得寂靜。」
又復問言：「文殊師利！云何菩薩能得信心？」
答言：「天子！若以佛身破時而不能破，如是菩薩當得信心。」
又復問言：「文殊師利！云何菩薩作巧方便？」
答言：「天子！若見菩提與眾生共，如是菩薩名巧方便。」
爾時文殊師利說此法時，是大眾中有一萬二千眾生髮菩提心，有五百菩薩得無生法忍。
爾時世尊贊文殊師利童真菩薩言：「文殊師利！善哉，善哉！為諸菩薩善說此法。如是，如是！能為彼等善勝丈夫說如是等諸大功德，自余復有無量阿僧祇。」
爾時商主天子復問文殊師利童真菩薩言：「文殊師利！汝于昔供養幾所佛，得如是辯？」
答言：「天子！譬如化人，心思滅相。」
又復問言：「文殊
【現代漢語翻譯】 現代漢語譯本： 『眾生，像這樣的菩薩才能獲得廣大的名聲。』
又問：『文殊師利（Manjushri，智慧的象徵）！什麼樣的菩薩可以被稱為獨行？』
答：『天子（Devaputra，天神之子）！如果不與諸根（感官）共同執著，這樣的菩薩可以被稱為獨行。』
又問：『文殊師利！什麼樣的菩薩能夠調伏自心？』
答：『天子！如果能夠證得不動不瞋的法，這樣的菩薩可以被稱為調伏。』
又問：『文殊師利！什麼樣的菩薩能夠獲得寂靜？』
答：『天子！如果身處煩惱之中，卻不被各種惡的煩惱所焚燒，爲了幫助眾生滅除煩惱而演說佛法，這樣的菩薩可以被稱為獲得寂靜。』
又問：『文殊師利！什麼樣的菩薩能夠獲得信心？』
答：『天子！如果佛身被破壞時，他的信心也不會動搖，這樣的菩薩應當能夠獲得信心。』
又問：『文殊師利！什麼樣的菩薩能夠善巧方便？』
答：『天子！如果視菩提（Bodhi，覺悟）為與眾生共同擁有的，這樣的菩薩可以被稱為善巧方便。』
當時，文殊師利在宣說此法時，大眾中有一萬二千眾生髮起了菩提心，有五百位菩薩證得了無生法忍（Anutpattika-dharma-kshanti，對法不生不滅的領悟）。
當時，世尊（Bhagavan，佛）讚歎文殊師利童真菩薩說：『文殊師利！太好了，太好了！你為諸位菩薩很好地宣說了此法。正是這樣，正是這樣！能夠為他們這些偉丈夫宣說如此等等的大功德，此外還有無量阿僧祇（Asamkhya，極大的數字）的功德。』
當時，商主天子又問文殊師利童真菩薩說：『文殊師利！您在過去供養了多少佛，才能獲得如此的辯才？』
答：『天子！譬如化人（nirmana，幻化的人），心思滅相。』
又問：『文殊』
English version: 『Sentient beings, a Bodhisattva like this obtains vast renown.』
Then he further asked: 『Manjushri (智慧的象徵, Symbol of wisdom)! What kind of Bodhisattva can be called solitary practice?』
He answered: 『Devaputra (天神之子, Son of a god)! If one does not dwell together with the senses, such a Bodhisattva is called solitary practice.』
Then he further asked: 『Manjushri! What kind of Bodhisattva can achieve taming?』
He answered: 『Devaputra! If one obtains the Dharma of non-movement and non-anger, such a Bodhisattva is called tamed.』
Then he further asked: 『Manjushri! What kind of Bodhisattva can attain tranquility?』
He answered: 『Devaputra! If one is in afflictions but is not burned by various evil afflictions, and expounds the Dharma for the sake of extinguishing the afflictions of all sentient beings, such a Bodhisattva is called tranquil.』
Then he further asked: 『Manjushri! What kind of Bodhisattva can obtain faith?』
He answered: 『Devaputra! If one's faith cannot be broken even when the Buddha's body is broken, such a Bodhisattva should obtain faith.』
Then he further asked: 『Manjushri! What kind of Bodhisattva acts with skillful means?』
He answered: 『Devaputra! If one sees Bodhi (覺悟, Enlightenment) as shared with all sentient beings, such a Bodhisattva is called skillful means.』
At that time, when Manjushri was expounding this Dharma, twelve thousand sentient beings in the assembly generated the Bodhi mind, and five hundred Bodhisattvas attained the Anutpattika-dharma-kshanti (對法不生不滅的領悟, Acceptance of the non-arising of phenomena).
At that time, the Bhagavan (佛, Buddha) praised Manjushri, the youthful Bodhisattva, saying: 『Manjushri! Excellent, excellent! You have well expounded this Dharma for the Bodhisattvas. So it is, so it is! You are able to expound such great merits to these great heroes, and furthermore, there are countless Asamkhyas (極大的數字, Immeasurable numbers).』
At that time, the Merchant Prince Devaputra further asked Manjushri, the youthful Bodhisattva: 『Manjushri! How many Buddhas did you make offerings to in the past to obtain such eloquence?』
He answered: 『Devaputra! It is like a nirmana (幻化的人, Manifested person), whose mind contemplates the cessation of phenomena.』
Then he further asked: 『Manjushri』
【English Translation】 『Sentient beings, a Bodhisattva like this obtains vast renown.』
Then he further asked: 『Manjushri (智慧的象徵, Symbol of wisdom)! What kind of Bodhisattva can be called solitary practice?』
He answered: 『Devaputra (天神之子, Son of a god)! If one does not dwell together with the senses, such a Bodhisattva is called solitary practice.』
Then he further asked: 『Manjushri! What kind of Bodhisattva can achieve taming?』
He answered: 『Devaputra! If one obtains the Dharma of non-movement and non-anger, such a Bodhisattva is called tamed.』
Then he further asked: 『Manjushri! What kind of Bodhisattva can attain tranquility?』
He answered: 『Devaputra! If one is in afflictions but is not burned by various evil afflictions, and expounds the Dharma for the sake of extinguishing the afflictions of all sentient beings, such a Bodhisattva is called tranquil.』
Then he further asked: 『Manjushri! What kind of Bodhisattva can obtain faith?』
He answered: 『Devaputra! If one's faith cannot be broken even when the Buddha's body is broken, such a Bodhisattva should obtain faith.』
Then he further asked: 『Manjushri! What kind of Bodhisattva acts with skillful means?』
He answered: 『Devaputra! If one sees Bodhi (覺悟, Enlightenment) as shared with all sentient beings, such a Bodhisattva is called skillful means.』
At that time, when Manjushri was expounding this Dharma, twelve thousand sentient beings in the assembly generated the Bodhi mind, and five hundred Bodhisattvas attained the Anutpattika-dharma-kshanti (對法不生不滅的領悟, Acceptance of the non-arising of phenomena).
At that time, the Bhagavan (佛, Buddha) praised Manjushri, the youthful Bodhisattva, saying: 『Manjushri! Excellent, excellent! You have well expounded this Dharma for the Bodhisattvas. So it is, so it is! You are able to expound such great merits to these great heroes, and furthermore, there are countless Asamkhyas (極大的數字, Immeasurable numbers).』
At that time, the Merchant Prince Devaputra further asked Manjushri, the youthful Bodhisattva: 『Manjushri! How many Buddhas did you make offerings to in the past to obtain such eloquence?』
He answered: 『Devaputra! It is like a nirmana (幻化的人, Manifested person), whose mind contemplates the cessation of phenomena.』
Then he further asked: 『Manjushri』
師利！化無心思，況復非化！」
答言：「天子！諸佛如來體相如是，彼如是相供養承事。」
又復問言：「文殊師利！汝于幾時行檀那波羅蜜？」
答言：「天子！若為如來之所變化。」
又復問言：「我向問汝：『汝于幾時行檀那波羅蜜？』汝今云何作如是答？」
答言：「天子！彼無可答，我答如是。」文殊又言：「化相如是，當云何答我于許時行檀那波羅蜜？」
又復問言：「文殊師利！如我惟忖，汝寧慳耶？」
答言：「天子！我實為慳。」
又復問言：「以何因緣作如是說！」
答言：「天子！若心不捨，是則名慳。」
又復問言：「文殊師利！云何不捨而得名慳？」
文殊師利言：「天子！我常不捨諸佛法眾，而亦不捨一切眾生。以是義故，說我為慳。」
又復問言：「如我惟忖文殊所說，汝於今者此亦破戒！」
答言：「天子！我亦破戒。」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！若人破戒，彼豈不墮三惡道耶？」
天子答言：「實如聖教！」
文殊師利言：「天子！我故思惟墮于惡道、成熟眾生。以是義故，稱我破戒。」
又復問言：「文殊師利！汝
【現代漢語翻譯】 現代漢語譯本 天子問道：『文殊師利（Manjushri，菩薩名）！化現之物沒有心思，更何況不是化現之物呢！』 文殊師利回答說：『天子！諸佛如來（Tathagata，佛的稱號）的體性和表相就是這樣，對於這樣的表相，應當供養承事。』 天子又問：『文殊師利！你於何時修行檀那波羅蜜（Dānapāramitā，佈施波羅蜜）？』 文殊師利回答說：『天子！如果我是如來所變化出來的。』 天子又問：『我問你：『你於何時修行檀那波羅蜜？』你現在為何這樣回答？』 文殊師利回答說：『天子！這個問題無可回答，所以我這樣回答。』文殊師利又說：『化現的相就是這樣，應當如何回答我於何時修行檀那波羅蜜呢？』 天子又問：『文殊師利！依我看來，你難道是吝嗇嗎？』 文殊師利回答說：『天子！我確實是吝嗇。』 天子又問：『因為什麼緣故這樣說？』 文殊師利回答說：『天子！如果心不捨棄，那就是吝嗇。』 天子又問：『文殊師利！怎樣的不捨棄才能被稱為吝嗇？』 文殊師利說：『天子！我常常不捨棄諸佛法眾，也不捨棄一切眾生。因為這個緣故，說我為吝嗇。』 天子又問：『依我看來，文殊師利所說，你現在這也是破戒！』 文殊師利回答說：『天子！我也是破戒。』 天子又問：『文殊師利！因為什麼緣故這樣說？』 文殊師利回答說：『天子！如果有人破戒，他難道不會墮入三惡道嗎？』 天子回答說：『確實如聖教所說！』 文殊師利說：『天子！我故意思惟墮入惡道、成熟眾生。因為這個緣故，稱我破戒。』 天子又問：『文殊師利！你』
【English Translation】 English version The Deva asked: 'Manjushri (菩薩名, Bodhisattva's name)! A transformation has no mind, how much more so something that is not a transformation!' Manjushri replied: 'Deva! The body and characteristics of the Tathagatas (如來，佛的稱號, Thus-gone-ones, an epithet of the Buddha) are like this; one should make offerings and serve such characteristics.' The Deva further asked: 'Manjushri! When did you practice Dānapāramitā (檀那波羅蜜，佈施波羅蜜, the perfection of giving)?' Manjushri replied: 'Deva! If I am transformed by the Tathagata.' The Deva further asked: 'I asked you: 'When did you practice Dānapāramitā?' Why do you answer like this now?' Manjushri replied: 'Deva! That question is unanswerable, so I answered like this.' Manjushri further said: 'The characteristic of transformation is like this, how should I answer when I practiced Dānapāramitā?' The Deva further asked: 'Manjushri! As I consider it, are you perhaps stingy?' Manjushri replied: 'Deva! I am indeed stingy.' The Deva further asked: 'For what reason do you say this?' Manjushri replied: 'Deva! If the mind does not relinquish, that is called stinginess.' The Deva further asked: 'Manjushri! How can not relinquishing be called stinginess?' Manjushri said: 'Deva! I constantly do not relinquish the Buddhas, the Dharma, and the Sangha, nor do I relinquish all sentient beings. For this reason, it is said that I am stingy.' The Deva further asked: 'As I consider what Manjushri said, you are also breaking the precepts now!' Manjushri replied: 'Deva! I am also breaking the precepts.' The Deva further asked: 'Manjushri! For what reason do you say this?' Manjushri replied: 'Deva! If a person breaks the precepts, wouldn't they fall into the three evil realms?' The Deva replied: 'It is indeed as the holy teachings say!' Manjushri said: 'Deva! I intentionally contemplate falling into the evil realms to mature sentient beings. For this reason, it is said that I am breaking the precepts.' The Deva further asked: 'Manjushri! You'
寧不有瞋恚心耶？」
文殊師利言：「如是，天子！」
又復問言：「以何因緣作如是說？」
文殊師利言：「寧不以瞋心，是無愛耶？」
答言：「如是！」
文殊師利言：「是故天子！我于煩惱、聲聞、緣覺無有愛念。以是義故，我有瞋心。」
又復問言：「文殊師利！汝今寧有懈怠心也？」
答言：「如是！」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！夫懈怠者，不以身、口、意發修諸行。我今如是，亦不廢行，亦不欲行，不捨不取。以是義故，我名懈怠。」
又復問言：「文殊師利！汝寧復有散亂心耶？」
答言：「如是！」
又復問言：「以何因緣作如是說？」
答言：「天子！夫懈怠者無有處住，彼亦說言是散亂心。天子！我于聖中心得解脫，成熟一切諸眾生故，無有住處。以是義故，稱我散亂。」
又復問言：「文殊師利！汝於今者豈無智也？」
答言：「如是，天子！」
又復問言：「文殊師利！以何義故，作如是說？」
答言：「天子！汝豈不以無智慧故，不畏生死，不怖煩惱，共迷惑眾生同處娛樂！」
答言：「如是，文殊師利！」
文殊又言
【現代漢語翻譯】 現代漢語譯本： 『您難道沒有嗔恚（chēn huì，憤怒怨恨）之心嗎？』
文殊師利（Wénshūshīlì）菩薩回答：『是的，天子！』
又問：『因為什麼緣故這樣說呢？』
文殊師利菩薩說：『難道不是因為嗔心，就是沒有愛嗎？』
回答說：『是的！』
文殊師利菩薩說：『所以，天子！我對於煩惱、聲聞（shēngwén，聽聞佛陀教誨而證悟的修行者）、緣覺（yuánjué，通過觀察因緣而自我覺悟的修行者）沒有愛念。因為這個緣故，我有嗔心。』
又問：『文殊師利！您現在難道有懈怠（xièdài，懶惰鬆懈）之心嗎？』
回答說：『是的！』
又問：『文殊師利！因為什麼緣故這樣說呢？』
回答說：『天子！所謂懈怠的人，不以身、口、意發起修行各種善行。我現在是這樣，既不廢棄修行，也不特別想要修行，不捨棄也不執取。因為這個緣故，我名為懈怠。』
又問：『文殊師利！您難道還有散亂（sànluàn，精神渙散）之心嗎？』
回答說：『是的！』
又問：『因為什麼緣故這樣說呢？』
回答說：『天子！所謂懈怠的人沒有固定的處所，他們也說這是散亂心。天子！我在聖人的心中得到解脫，爲了成熟一切眾生，沒有固定的住處。因為這個緣故，稱我為散亂。』
又問：『文殊師利！您現在難道沒有智慧嗎？』
回答說：『是的，天子！』
又問：『文殊師利！因為什麼緣故，這樣說呢？』
回答說：『天子！您難道不是因為沒有智慧，所以不畏懼生死，不害怕煩惱，和迷惑的眾生一同享樂嗎？』
回答說：『是的，文殊師利！』
文殊師利菩薩又說
【English Translation】 English version: 『Do you not have a mind of anger (chēn huì, resentment and hatred)?』
Manjushri (Wénshūshīlì) said: 『Yes, Son of Heaven!』
Again he asked: 『For what reason do you say this?』
Manjushri said: 『Is it not because an angry mind is without love?』
He answered: 『It is so!』
Manjushri said: 『Therefore, Son of Heaven! I have no love or attachment to afflictions, Śrāvakas (shēngwén, disciples who hear the Buddha's teachings and attain enlightenment), or Pratyekabuddhas (yuánjué, those who attain enlightenment through observing dependent origination). For this reason, I have an angry mind.』
Again he asked: 『Manjushri! Do you now have a mind of laziness (xièdài, indolence and laxity)?』
He answered: 『Yes!』
Again he asked: 『Manjushri! For what reason do you say this?』
He answered: 『Son of Heaven! Those who are lazy do not initiate various practices with body, speech, and mind. I am now like this, neither abandoning practice nor particularly desiring to practice, neither relinquishing nor grasping. For this reason, I am called lazy.』
Again he asked: 『Manjushri! Do you still have a scattered (sànluàn, distracted) mind?』
He answered: 『Yes!』
Again he asked: 『For what reason do you say this?』
He answered: 『Son of Heaven! Those who are lazy have no fixed abode; they also say this is a scattered mind. Son of Heaven! I have attained liberation in the minds of the sages, and for the sake of maturing all sentient beings, I have no fixed abode. For this reason, I am called scattered.』
Again he asked: 『Manjushri! Do you now have no wisdom?』
He answered: 『Yes, Son of Heaven!』
Again he asked: 『Manjushri! For what reason do you say this?』
He answered: 『Son of Heaven! Is it not because you have no wisdom that you do not fear birth and death, do not dread afflictions, and enjoy yourselves together with deluded beings?』
He answered: 『It is so, Manjushri!』
Manjushri then said
：「天子！我于生死諸煩惱中不畏、不怖，共迷惑眾生一處安住，同彼娛樂，為成熟故，是故稱我無有智慧。」
又復問言：「文殊師利！汝於今者豈可非是世間福田也？」
答言：「天子！殺害福田故。」
又復問言：「文殊師利！以何義故作如是說？」
答言：「天子！夫應殺者，是欲、恚、癡。若能殺彼，是則大福田也！」
又復問言：「文殊師利！世間眾生聞汝所說多生恐怖！」
答言：「天子！若實際恐怖，是即世間亦生恐怖。所以者何？一切世間不離實際，住于實際。」
又復問言：「文殊師利！若復有人毀汝所說，彼將何去？」答言：「天子！當向涅槃！」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！一切無有不毀語言，而能得至聖解脫中者。所以者何？其聖道中無有名字、章句、語言可說可示。若不信者，彼等當不解脫！」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！不可已得解脫復得解脫。」
又復問言：「文殊師利！謗正法者，彼豈不墮地獄中耶？」
答言：「天子！夫解脫者，一切無塵。」
又復問言：「文殊師利！汝所說法皆無所助。」
答言：
【現代漢語翻譯】 現代漢語譯本： 天子！我在生死的各種煩惱中不畏懼、不害怕，與迷惑的眾生一起安住，和他們一同享樂，爲了使他們成熟，所以說我沒有智慧。
天子又問：『文殊師利（Manjushri，菩薩名）！你現在難道不是世間的福田嗎？』
文殊師利回答：『天子！我是殺害福田的人。』
天子又問：『文殊師利！因為什麼緣故這樣說呢？』
文殊師利回答：『天子！應該殺掉的是貪慾、嗔恚、愚癡。如果能殺掉它們，那就是最大的福田！』
天子又問：『文殊師利！世間眾生聽了你所說的話，大多會感到恐懼！』
文殊師利回答：『天子！如果對實際感到恐懼，那就是世間也感到恐懼。為什麼呢？因為一切世間都離不開實際，安住在實際之中。』
天子又問：『文殊師利！如果有人譭謗你所說的話，他將去向哪裡？』文殊師利回答：『天子！他將去向涅槃（Nirvana，佛教術語，指解脫）。』
天子又問：『文殊師利！因為什麼因緣這樣說呢？』
文殊師利回答：『天子！沒有人不譭謗語言，而能達到聖者的解脫境界。為什麼呢？因為聖道中沒有名字、章句、語言可以述說、可以指示。如果不相信，他們就不能解脫！』
天子又問：『文殊師利！因為什麼因緣這樣說呢？』
文殊師利回答：『天子！不可能已經得到解脫又再次得到解脫。』
天子又問：『文殊師利！誹謗正法的人，難道不會墮入地獄嗎？』
文殊師利回答：『天子！解脫的人，一切都沒有塵埃。』
天子又問：『文殊師利！你所說的法都沒有什麼幫助。』
文殊師利回答：
【English Translation】 English version: 『O Son of Heaven! I am without fear or dread amidst the various afflictions of birth and death. I dwell together with deluded beings, enjoying myself with them, for the sake of their maturation. Therefore, it is said that I have no wisdom.』
Then he further asked: 『Manjushri (Manjushri, name of a Bodhisattva)! Are you not now a field of merit in this world?』
He replied: 『O Son of Heaven! I am one who slays the field of merit.』
Then he further asked: 『Manjushri! For what reason do you speak thus?』
He replied: 『O Son of Heaven! Those that should be slain are desire, hatred, and delusion. If one can slay them, that is the great field of merit!』
Then he further asked: 『Manjushri! The beings of this world, upon hearing what you say, mostly become terrified!』
He replied: 『O Son of Heaven! If there is terror of actuality, then the world also experiences terror. Why is that? Because all the world cannot be separated from actuality; it dwells in actuality.』
Then he further asked: 『Manjushri! If there is someone who slanders what you say, where will they go?』 He replied: 『O Son of Heaven! They will go towards Nirvana (Nirvana, a Buddhist term referring to liberation).』
Then he further asked: 『Manjushri! For what cause and condition do you speak thus?』
He replied: 『O Son of Heaven! There is no one who, without slandering language, can attain the liberation of the sages. Why is that? Because in the path of the sages, there are no names, clauses, or languages that can be spoken or shown. If they do not believe, then they will not be liberated!』
Then he further asked: 『Manjushri! For what cause and condition do you speak thus?』
He replied: 『O Son of Heaven! It is impossible to attain liberation again after having already attained liberation.』
Then he further asked: 『Manjushri! Those who slander the True Dharma, will they not fall into hell?』
He replied: 『O Son of Heaven! Those who are liberated are without all defilement.』
Then he further asked: 『Manjushri! The Dharma you speak is of no assistance.』
He replied:
「天子！于空、無相、無愿不可有助。」
又復問言：「文殊師利！夫空行者當何所行？」
答言：「天子！空行者即為一切眾生慈行。所以者何？夫空者不離一切諸眾生故。」
又復問言：「文殊師利！云何菩薩于諸眾生至於邊際？」
答言：「天子！若見諸法從因緣生，亦復不墮斷常見中。以是義故，菩薩名至眾生邊際。」
又復問言：「文殊師利！何界是眾生界也？」
答言：「天子！法界是眾生界也。」
又復問言：「文殊師利！法界復是何界也？」
答言：「天子！虛空性界是法界也。」
又復問言：「文殊師利！其虛空界復是何界也？」
答言：「天子！超越一切境界是虛空界也。」
又復問言：「文殊師利！其佛境界何境界也？」
答言：「天子！其眼境界是佛境界，然其佛界亦復非眼、色、識境界；耳境界即是佛界，然其佛界亦復非耳、聲、識境界；其鼻境界是佛境界，然其佛界亦復非鼻、香、識境界；其舌境界是佛境界，然其佛界亦復非舌、味、識境界；身境界是佛境界，然其佛界亦復非身、觸、識境界；意境界是佛境界，然其佛界亦復非意、法、識境界；色境界是佛境界，然其佛界亦復非是色境界也；受境界是佛境
【現代漢語翻譯】 現代漢語譯本 『天子（皇帝）！對於空性、無相、無愿，不應該有所執著。』
又問：『文殊師利（Manjusri，菩薩名）！修行空性的人應該如何修行？』
答：『天子！修行空性的人，就是對一切眾生行慈悲。為什麼呢？因為空性不離一切眾生。』
又問：『文殊師利！菩薩如何才能到達眾生的邊際？』
答：『天子！如果能見到諸法從因緣而生，也不會落入斷見或常見之中。因為這個緣故，菩薩被稱為到達眾生的邊際。』
又問：『文殊師利！哪個界是眾生界？』
答：『天子！法界就是眾生界。』
又問：『文殊師利！法界又是什麼界？』
答：『天子！虛空的自性界就是法界。』
又問：『文殊師利！虛空界又是什麼界？』
答：『天子！超越一切境界的就是虛空界。』
又問：『文殊師利！佛的境界是什麼境界？』
答：『天子！眼的境界就是佛的境界，然而佛的境界也不是眼、色、識的境界；耳的境界就是佛的境界，然而佛的境界也不是耳、聲、識的境界；鼻的境界就是佛的境界，然而佛的境界也不是鼻、香、識的境界；舌的境界就是佛的境界，然而佛的境界也不是舌、味、識的境界；身的境界就是佛的境界，然而佛的境界也不是身、觸、識的境界；意的境界就是佛的境界，然而佛的境界也不是意、法、識的境界；色的境界就是佛的境界，然而佛的境界也不是色的境界；受的境界是佛的境界』
【English Translation】 English version 『O Son of Heaven (Emperor)! One should not be attached to emptiness, signlessness, and wishlessness.』
Then he asked again: 『Manjusri (name of a Bodhisattva)! How should one who practices emptiness practice?』
He answered: 『O Son of Heaven! One who practices emptiness practices loving-kindness towards all beings. Why? Because emptiness is inseparable from all beings.』
Then he asked again: 『Manjusri! How does a Bodhisattva reach the boundary of all beings?』
He answered: 『O Son of Heaven! If one sees that all dharmas (phenomena) arise from causes and conditions, one will also not fall into the views of annihilation or permanence. For this reason, a Bodhisattva is said to reach the boundary of beings.』
Then he asked again: 『Manjusri! Which realm is the realm of beings?』
He answered: 『O Son of Heaven! The Dharma Realm is the realm of beings.』
Then he asked again: 『Manjusri! What realm is the Dharma Realm?』
He answered: 『O Son of Heaven! The realm of the nature of emptiness is the Dharma Realm.』
Then he asked again: 『Manjusri! What realm is the realm of emptiness?』
He answered: 『O Son of Heaven! Transcending all realms is the realm of emptiness.』
Then he asked again: 『Manjusri! What realm is the realm of the Buddha?』
He answered: 『O Son of Heaven! The realm of the eye is the realm of the Buddha, yet the Buddha realm is not the realm of eye, form, and consciousness; the realm of the ear is the realm of the Buddha, yet the Buddha realm is not the realm of ear, sound, and consciousness; the realm of the nose is the realm of the Buddha, yet the Buddha realm is not the realm of nose, smell, and consciousness; the realm of the tongue is the realm of the Buddha, yet the Buddha realm is not the realm of tongue, taste, and consciousness; the realm of the body is the realm of the Buddha, yet the Buddha realm is not the realm of body, touch, and consciousness; the realm of the mind is the realm of the Buddha, yet the Buddha realm is not the realm of mind, dharma, and consciousness; the realm of form is the realm of the Buddha, yet the Buddha realm is not the realm of form; the realm of sensation is the realm of the Buddha』
界，然其佛界亦非受界；想境界是佛境界，然其佛界不觀境界；諸行境界是佛境界，然其佛界亦復不可造作境界；諸識境界是佛境界，然其佛界亦復非是了知境界；無明境界是佛境界，然其佛界亦復非是因緣境界；乃至老死境界是佛境界，然其佛界亦復不受彼處境界；欲行境界是佛境界，然其佛界亦復非是欲行境界；色界境界是佛境界，然其佛界亦復非是色行境界；無色境界是佛境界，然其佛界亦復非是見界境界；有為境界是佛境界，然其佛界非二境界；無為境界是佛境界，然其佛界亦復不離三相境界。天子！此是諸佛境界。所有境界、入一切境界、無邊境界，是佛境界。
「天子！菩薩摩訶薩入此境界已，行於利益一切眾生境界之中，亦復不生魔境界中。應當覺知，彼魔境界及佛境界平等無二，不作異界。天子！此是菩薩大智神通，若能超越平等境界，以平等境成就眾生。
「天子！是中何者平等？何者是不平等？一切法空平等故等；菩薩若不入空平等者，彼人住不平等；然彼菩薩成熟彼等，于空法中亦不移動。一切諸法無相故等；菩薩若不入無相平等者，彼人住不平等；菩薩成就彼等，于無相法中亦不移動。一切諸法無愿故平等；菩薩若不入無愿平等者，彼人住不平等；菩薩成熟彼等，于無愿法中亦
【現代漢語翻譯】 現代漢語譯本： 『界』（Dhatu）是佛的境界，然而佛的境界並非受（Vedana）的境界；想（Samjna）的境界是佛的境界，然而佛的境界不觀境界；諸行（Samskara）的境界是佛的境界，然而佛的境界也不可造作境界；諸識（Vijnana）的境界是佛的境界，然而佛的境界也並非是了知境界；無明（Avidya）的境界是佛的境界，然而佛的境界也並非是因緣境界；乃至老死（Jara-marana）的境界是佛的境界，然而佛的境界也不受彼處境界；欲行（Kama-dhatu）境界是佛的境界，然而佛的境界也並非是欲行境界；色（Rupa）境界是佛的境界，然而佛的境界也並非是色行境界；無色（Arupa）境界是佛的境界，然而佛的境界也並非是見界境界；有為（Samskrta）境界是佛的境界，然而佛的境界非二境界；無為（Asamskrta）境界是佛的境界，然而佛的境界也不離三相境界。天子！此是諸佛境界。所有境界、入一切境界、無邊境界，是佛境界。
『天子！菩薩摩訶薩（Bodhisattva-Mahasattva）入此境界已，行於利益一切眾生境界之中，亦復不生魔（Mara）境界中。應當覺知，彼魔境界及佛境界平等無二，不作異界。天子！此是菩薩大智神通，若能超越平等境界，以平等境成就眾生。
『天子！是中何者平等？何者是不平等？一切法空（Sunyata）平等故等；菩薩若不入空平等者，彼人住不平等；然彼菩薩成熟彼等，于空法中亦不移動。一切諸法無相（Animitta）故等；菩薩若不入無相平等者，彼人住不平等；菩薩成就彼等，于無相法中亦不移動。一切諸法無愿（Apranihita）故平等；菩薩若不入無愿平等者，彼人住不平等；菩薩成熟彼等，于無愿法中亦
【English Translation】 English version: 'Dhatu (Element) is the realm of the Buddha, yet the Buddha's realm is not the realm of Vedana (Feeling); the realm of Samjna (Perception) is the realm of the Buddha, yet the Buddha's realm does not observe realms; the realm of Samskara (Volition) is the realm of the Buddha, yet the Buddha's realm also cannot create realms; the realm of Vijnana (Consciousness) is the realm of the Buddha, yet the Buddha's realm is also not the realm of knowing; the realm of Avidya (Ignorance) is the realm of the Buddha, yet the Buddha's realm is also not the realm of conditions; even the realm of Jara-marana (Old age and death) is the realm of the Buddha, yet the Buddha's realm also does not receive the realm of that place; the realm of Kama-dhatu (Desire realm) is the realm of the Buddha, yet the Buddha's realm is also not the realm of the desire realm; the realm of Rupa (Form) is the realm of the Buddha, yet the Buddha's realm is also not the realm of the form realm; the realm of Arupa (Formless) is the realm of the Buddha, yet the Buddha's realm is also not the realm of the realm of sight; the realm of Samskrta (Conditioned) is the realm of the Buddha, yet the Buddha's realm is not a dual realm; the realm of Asamskrta (Unconditioned) is the realm of the Buddha, yet the Buddha's realm also does not depart from the realm of the three characteristics. Son of Heaven! This is the realm of all Buddhas. All realms, entering all realms, boundless realms, are the realm of the Buddha.'
'Son of Heaven! When a Bodhisattva-Mahasattva (Great Bodhisattva) enters this realm, he acts within the realm of benefiting all sentient beings, and also does not arise in the realm of Mara (Demon). One should be aware that the realm of Mara and the realm of the Buddha are equal and not two, not creating different realms. Son of Heaven! This is the great wisdom and spiritual power of the Bodhisattva, who can transcend the realm of equality and accomplish sentient beings with the realm of equality.'
'Son of Heaven! Among these, what is equality? What is inequality? All dharmas are equal because of Sunyata (Emptiness); if a Bodhisattva does not enter the equality of emptiness, that person dwells in inequality; however, that Bodhisattva matures them, and does not move in the dharma of emptiness. All dharmas are equal because of Animitta (Signlessness); if a Bodhisattva does not enter the equality of signlessness, that person dwells in inequality; the Bodhisattva accomplishes them, and does not move in the dharma of signlessness. All dharmas are equal because of Apranihita (Wishlessness); if a Bodhisattva does not enter the equality of wishlessness, that person dwells in inequality; the Bodhisattva matures them, and
不移動。一切諸法無作故平等；菩薩若不入無作平等者，彼人住不平等；菩薩成熟彼平等，于無作法中亦不移動。一切諸法不生、不出平等故平等；離欲、獨行平等故平等；無物可滅、涅槃平等故平等；菩薩若不入此平等者，彼人住不平等；菩薩成熟彼等亦不于彼涅槃法中移動。天子！如是平等不平等行，菩薩入者，是則名為行菩薩行。」
爾時商主天子復白文殊師利作如是言：「文殊師利！汝今當說：云何為菩薩行也？」
文殊師利答言：「天子！菩薩行不可思議。」
又復問言：「云何菩薩行不可思議？」
答言：「天子！欲不可思議故，菩薩行亦不離欲行。瞋恚行不可思議故，菩薩行亦不離恚行。愚癡行不可思議故，菩薩行亦作般若行。不嫉妒行是菩薩行，亦不念施行。遠離破戒行是菩薩行，亦不念戒行。不瞋恚行是菩薩行，亦不念忍行。不懈怠行是菩薩行，亦不念精進行。不亂行是菩薩行，亦不念禪行。非無智行是菩薩行，亦不念般若行。不惱行是菩薩行，亦不念離惱行。無慈行是菩薩行，內物施故。無悲行是菩薩行，施男女妻子故。不樂行是菩薩行，諸欲功德不厭故。常不瞋行是菩薩行，聚集諸善根故。不棄捨行是菩薩行，捨身命故。不惜行是菩薩行，憎愛舍故。不恐怖行是菩薩
【現代漢語翻譯】 現代漢語譯本 不移動。一切諸法因為沒有造作所以是平等的；菩薩如果不進入這無作的平等，那他就是住在不平等之中；菩薩成熟這平等，對於無作之法也不會移動。一切諸法因為不生、不出所以是平等的；因為離欲、獨自修行所以是平等的；因為沒有事物可以滅盡、涅槃所以是平等的；菩薩如果不進入這平等，那他就是住在不平等之中；菩薩成熟這平等，也不會在那涅槃之法中移動。天子！像這樣平等與不平等的修行，菩薩如果能進入，這就叫做修行菩薩行。
這時商主天子又對文殊師利（Manjushri，智慧的象徵）說：『文殊師利！您現在應當說說：什麼是菩薩行呢？』
文殊師利回答說：『天子！菩薩行是不可思議的。』
他又問：『為什麼菩薩行是不可思議的呢？』
文殊師利回答說：『天子！因為慾望是不可思議的，所以菩薩行也不離慾望而行。因為嗔恚是不可思議的，所以菩薩行也不離嗔恚而行。因為愚癡是不可思議的，所以菩薩行也修般若（Prajna，智慧）行。不嫉妒的行是菩薩行，也不執著于佈施的念頭。遠離破戒的行是菩薩行，也不執著于持戒的念頭。不嗔恚的行是菩薩行，也不執著于忍辱的念頭。不懈怠的行是菩薩行，也不執著于精進的念頭。不散亂的行是菩薩行，也不執著于禪定的念頭。非無智的行是菩薩行，也不執著于般若的念頭。不惱害的行是菩薩行，也不執著于遠離惱害的念頭。無慈愛的行是菩薩行，因為能施捨內在之物。無悲憫的行是菩薩行，因為能佈施男女妻子。不喜樂的行是菩薩行，因為對於諸欲功德不厭倦。常不嗔恚的行是菩薩行，因為能聚集各種善根。不捨棄的行是菩薩行，因為能捨棄身命。不吝惜的行是菩薩行，因為能捨棄憎愛。不恐怖的行是菩薩
【English Translation】 English version Without moving. All dharmas are equal because they are uncreated; if a Bodhisattva does not enter into this uncreated equality, then that person dwells in inequality; the Bodhisattva matures this equality, and does not move in the uncreated dharma. All dharmas are equal because they are unproduced and do not arise; they are equal because of detachment and solitary practice; they are equal because there is nothing to be destroyed and because of Nirvana; if a Bodhisattva does not enter into this equality, then that person dwells in inequality; the Bodhisattva matures this equality, and does not move in that Nirvana dharma. Son of the gods! Such practice of equality and inequality, if a Bodhisattva enters into it, is called practicing the Bodhisattva's conduct.'
At that time, the merchant's son, a god, again said to Manjushri (Manjushri, symbol of wisdom): 'Manjushri! You should now explain: What is the conduct of a Bodhisattva?'
Manjushri replied: 'Son of the gods! The conduct of a Bodhisattva is inconceivable.'
He further asked: 'Why is the conduct of a Bodhisattva inconceivable?'
Manjushri replied: 'Son of the gods! Because desire is inconceivable, the conduct of a Bodhisattva also does not depart from the practice of desire. Because anger is inconceivable, the conduct of a Bodhisattva also does not depart from the practice of anger. Because ignorance is inconceivable, the conduct of a Bodhisattva also practices Prajna (Prajna, wisdom). The practice of non-jealousy is the conduct of a Bodhisattva, and also does not dwell on the thought of giving. The practice of abstaining from breaking precepts is the conduct of a Bodhisattva, and also does not dwell on the thought of keeping precepts. The practice of non-anger is the conduct of a Bodhisattva, and also does not dwell on the thought of patience. The practice of non-laziness is the conduct of a Bodhisattva, and also does not dwell on the thought of diligence. The practice of non-distraction is the conduct of a Bodhisattva, and also does not dwell on the thought of meditation. The practice of non-ignorance is the conduct of a Bodhisattva, and also does not dwell on the thought of Prajna. The practice of non-harming is the conduct of a Bodhisattva, and also does not dwell on the thought of abstaining from harming. The practice of non-compassion is the conduct of a Bodhisattva, because one can give away internal things. The practice of non-pity is the conduct of a Bodhisattva, because one can give away sons, daughters, and wives. The practice of non-joy is the conduct of a Bodhisattva, because one is not tired of the merits of all desires. The practice of constant non-anger is the conduct of a Bodhisattva, because one can gather all good roots. The practice of non-abandonment is the conduct of a Bodhisattva, because one can give up one's life. The practice of non-stinginess is the conduct of a Bodhisattva, because one can give up love and hate. The practice of non-fear is the conduct of a Bodhisattva
行，不近生死煩惱行故。大重任行是菩薩行，一切眾生荷重擔故。不逼迫行是菩薩行，往昔立誓度彼故。不悔行是菩薩行，無退悔故。最上行是菩薩行，一切上最勝上故。金剛鎧行是菩薩行，善立誓願不缺減故。自心滅行是菩薩行，一切眾生心滅故。不失行是菩薩行，作業不失故。不起分別行是菩薩行，一切眾生平等心故。勇健行是菩薩行，降伏怨敵故。不雜行是菩薩行，親友禪定更隨順故。歡喜行是菩薩行，於一切惡者令歡喜故。歡喜踴躍行是菩薩行，見佛聞法、承事尊者歡喜故。莊嚴行是菩薩行，身、口、心意佛剎莊嚴故。不被降伏行是菩薩行，平等益助故。不譭謗行是菩薩行，智者讚歎故。不逼迫行是菩薩行，正觀諸煩惱故。善丈夫行是菩薩行，擔負重任至彼岸故。饒益行是菩薩行，堅固精進不懈退故。法行是菩薩行，助道諸法善修習故。知恩報恩行是菩薩行，不斷諸佛種性故。珍寶行是菩薩行，嘆說三寶故。智慧方便行是菩薩行，不斷諸攝故。」
說此菩薩行時，五百菩薩入菩薩行得無生法忍。
爾時商主天子復白文殊師利菩薩言：「文殊師利！汝善說此諸菩薩行。若有菩薩不離此行，即為彼等而作授記？」
爾時佛告商主天子言：「如是，如是，天子！如汝所說。天子！我于往昔不離此
【現代漢語翻譯】 現代漢語譯本： 『不行』不是菩薩行，因為它接近生死煩惱。『大重任行』是菩薩行，因為一切眾生都揹負著重擔。『不逼迫行』是菩薩行，因為往昔立誓要救度他們。『不後悔行』是菩薩行，因為沒有退悔。『最上行』是菩薩行，因為在一切之上是最殊勝的。『金剛鎧行』是菩薩行，因為善於立下誓願而不減少。『自心滅行』是菩薩行，因為一切眾生的心都寂滅。『不失行』是菩薩行，因為所作的業不會消失。『不起分別行』是菩薩行，因為對一切眾生都有平等心。『勇健行』是菩薩行，因為能降伏怨敵。『不雜行』是菩薩行，因為親友禪定更加隨順。『歡喜行』是菩薩行，因為能使一切惡人都歡喜。『歡喜踴躍行』是菩薩行，因為見到佛、聽聞佛法、承事尊者而歡喜。『莊嚴行』是菩薩行，因為身、口、心意都莊嚴佛剎。『不被降伏行』是菩薩行，因為平等地利益和幫助他人。『不譭謗行』是菩薩行，因為智者都讚歎。『不逼迫行』是菩薩行，因為正確地觀察諸煩惱。『善丈夫行』是菩薩行，因為擔負重任到達彼岸。『饒益行』是菩薩行，因為堅固精進而不懈怠退縮。『法行』是菩薩行，因為幫助修道的諸法都善於修習。『知恩報恩行』是菩薩行，因為不斷絕諸佛的種性。『珍寶行』是菩薩行，因為讚歎和宣說三寶（佛、法、僧）。『智慧方便行』是菩薩行，因為不斷絕各種攝受眾生的方法。』 當宣說這些菩薩行時，五百位菩薩進入菩薩行，獲得了無生法忍（對一切法不生不滅的深刻理解）。 這時，商主天子（一個天神的名字）又對文殊師利菩薩（智慧的象徵）說：『文殊師利！您善於宣說這些菩薩行。如果有菩薩不離開這些行，您會為他們授記（預言他們未來成佛）嗎？』 這時，佛告訴商主天子說：『是的，是的，天子！正如你所說。天子！我在往昔沒有離開這些行。
【English Translation】 English version: 'Non-practice' is not the practice of a Bodhisattva, because it is close to the afflictions of birth and death. 'The practice of great responsibility' is the practice of a Bodhisattva, because all beings bear heavy burdens. 'The practice of non-oppression' is the practice of a Bodhisattva, because in the past they vowed to deliver them. 'The practice of non-regret' is the practice of a Bodhisattva, because there is no turning back. 'The supreme practice' is the practice of a Bodhisattva, because it is the most excellent above all. 'The diamond armor practice' is the practice of a Bodhisattva, because they are good at establishing vows and not diminishing them. 'The practice of extinguishing one's own mind' is the practice of a Bodhisattva, because the minds of all beings are extinguished. 'The practice of non-loss' is the practice of a Bodhisattva, because the karma created is not lost. 'The practice of not arising discrimination' is the practice of a Bodhisattva, because they have an equal mind towards all beings. 'The practice of courage and strength' is the practice of a Bodhisattva, because they can subdue enemies. 'The practice of non-mixture' is the practice of a Bodhisattva, because the meditation of relatives and friends is more compliant. 'The practice of joy' is the practice of a Bodhisattva, because they can make all evil people happy. 'The practice of joyful leaping' is the practice of a Bodhisattva, because they are happy to see the Buddha, hear the Dharma, and serve the venerable ones. 'The practice of adornment' is the practice of a Bodhisattva, because their body, speech, and mind adorn the Buddha-land. 'The practice of not being subdued' is the practice of a Bodhisattva, because they equally benefit and help others. 'The practice of non-slander' is the practice of a Bodhisattva, because the wise praise them. 'The practice of non-oppression' is the practice of a Bodhisattva, because they correctly observe all afflictions. 'The practice of a good man' is the practice of a Bodhisattva, because they bear heavy burdens to reach the other shore. 'The practice of benefiting others' is the practice of a Bodhisattva, because they are firm and diligent without懈怠退縮. 'The practice of Dharma' is the practice of a Bodhisattva, because they are good at cultivating all the dharmas that help the path. 'The practice of knowing and repaying kindness' is the practice of a Bodhisattva, because they do not 끊임없이 끊다 the lineage of all Buddhas. 'The practice of treasure' is the practice of a Bodhisattva, because they praise and speak of the Three Jewels (Buddha, Dharma, Sangha). 'The practice of wisdom and skillful means' is the practice of a Bodhisattva, because they do not 끊임없이 끊다 the various methods of embracing beings.' When these Bodhisattva practices were spoken, five hundred Bodhisattvas entered the Bodhisattva practices and attained the Anutpattika-dharma-kshanti (無生法忍, profound understanding of the non-arising and non-ceasing of all dharmas). At that time, the Merchant Chief Deva (商主天子, name of a deva) again said to Manjushri Bodhisattva (文殊師利菩薩, symbol of wisdom): 'Manjushri! You are good at explaining these Bodhisattva practices. If there are Bodhisattvas who do not depart from these practices, will you give them a prediction (授記, prophecy of their future Buddhahood)?' At that time, the Buddha told the Merchant Chief Deva: 'Yes, yes, Deva! Just as you said. Deva! In the past, I did not depart from these practices.'
行，然燈如來即授我阿耨多羅三藐三菩提記，我于爾時即得無生法忍。天子！此是諸佛、菩薩大智通行！」
爾時商主天子白佛言：「世尊！無生者是何謂也？於何法邊、於何法中得無生也？」
答言：「天子！夫無生者，本自不生。邊際之相是無生義。彼于先不生，后亦不生。然彼無生，本無生處。然彼先來，無處可出，后亦不出。自性本來，無處出生。以是義故，先無處生，彼於後時亦無處生。自性本來，無處出生。彼于先來不可造作，是故於后亦不可作。自性本來，不可作故。彼于先無有，是故於后亦復無有，究竟無有。彼于先來不入富伽羅數，是故於后亦不入數，本性空故。彼于先無相可說、可示，是故於后亦無有相可說、可示，然彼諸法本無有相也。若人如是覺者，亦不發心破執覺知。以是義故，言無生也！
「云何名忍？如是無生，如是堪忍一切眾生，故名忍也。如是無生、如是於一切剎忍，故名忍也。如此無生，於一切學、無學、辟支佛能忍，故名忍也。如此無生，於一切佛法、一切菩薩行、一切諸佛能忍，故名忍也。如此無生，如是能忍一切諸法，故名忍也。然彼無者何故名無？無無，故無；空空，故無；無相無相，故無；如空無相，空相故無。若法是無，即不自在；若無自在，
【現代漢語翻譯】 現代漢語譯本：『是的，燃燈如來（Dipamkara Buddha）就為我授記，預言我將證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），我在那時就獲得了無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的真理的領悟）。天子！這是諸佛、菩薩的大智慧所通達的境界！』
當時，商主天子問佛說：『世尊！無生是什麼意思呢？在什麼法的方面、在什麼法之中才能獲得無生呢？』
佛回答說：『天子！所謂無生，是指事物本來就不曾產生。邊際的相就是無生的意義。它在先前不生，在後來也不生。然而，這個無生，本來就沒有產生的地方。它在先前，沒有地方可以出來，在後來也沒有地方可以出來。自性本來就沒有地方出生。因為這個緣故，先前沒有地方產生，它在後來也沒有地方產生。自性本來就沒有地方出生。它在先前不可造作，所以在後來也不可造作。自性本來就不可造作。它在先前沒有，所以在後來也沒有，最終也是沒有。它在先前不屬於補特伽羅（pudgala，人）的範疇，所以在後來也不屬於這個範疇，因為本性是空性的。它在先前沒有相可以述說、可以指示，所以在後來也沒有相可以述說、可以指示，然而，一切諸法的本性都是沒有相的。如果有人這樣覺悟，就不會發起心去破除執著，從而獲得覺知。因為這個緣故，才說無生！』
『什麼叫做忍呢？像這樣無生，像這樣能夠堪忍一切眾生，所以叫做忍。像這樣無生，像這樣對於一切剎土（buddha-kshetra，佛土）能夠忍受，所以叫做忍。像這樣無生，對於一切有學、無學、辟支佛（pratyekabuddha，緣覺）能夠忍受，所以叫做忍。像這樣無生，對於一切佛法、一切菩薩行、一切諸佛能夠忍受，所以叫做忍。像這樣無生，像這樣能夠忍受一切諸法，所以叫做忍。然而，那個無，為什麼叫做無呢？因為沒有無，所以是無；因為空沒有空，所以是無；因為無相沒有無相，所以是無；就像空沒有相，空相的緣故是無。如果法是無，就不自在；如果無自在，
【English Translation】 English version: 'Yes, Dipamkara Buddha then bestowed upon me a prophecy of anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), and at that time I immediately obtained anutpattika-dharma-ksanti (the acceptance of the non-arising of phenomena). Son of the gods! This is the great wisdom attained by all Buddhas and Bodhisattvas!'
At that time, the Merchant Lord, son of the gods, said to the Buddha: 'World Honored One! What is meant by 'non-arising'? In relation to what dharma, and within what dharma, is non-arising obtained?'
The Buddha replied: 'Son of the gods! 'Non-arising' means that fundamentally, it does not arise of itself. The characteristic of the limit is the meaning of non-arising. It does not arise in the past, nor does it arise in the future. However, this non-arising has no place of origin. In the past, there is no place from which it can emerge, and in the future, it will not emerge. By its very nature, there is no place of birth. For this reason, there is no place of origin in the past, and there is no place of origin in the future. By its very nature, there is no place of birth. It cannot be created in the past, and therefore it cannot be created in the future. By its very nature, it cannot be created. It does not exist in the past, and therefore it does not exist in the future; ultimately, it does not exist. In the past, it does not belong to the category of pudgala (person), and therefore it does not belong to that category in the future, because its fundamental nature is emptiness. In the past, there is no characteristic that can be spoken of or shown, and therefore in the future, there is no characteristic that can be spoken of or shown; however, the nature of all dharmas is without characteristics. If a person awakens to this, they will not generate the mind to break attachments and gain awareness. For this reason, it is called 'non-arising!'
'What is called 'acceptance'? Such non-arising, such endurance of all beings, is called 'acceptance'. Such non-arising, such endurance of all buddha-kshetra (Buddha-fields), is called 'acceptance'. Such non-arising, such endurance of all learners, non-learners, and pratyekabuddhas (Solitary Realizers), is called 'acceptance'. Such non-arising, such endurance of all Buddha-dharma, all Bodhisattva practices, and all Buddhas, is called 'acceptance'. Such non-arising, such endurance of all dharmas, is called 'acceptance'. However, why is that which is 'non' called 'non'? Because there is no 'non', it is 'non'; because emptiness is empty, it is 'non'; because no-characteristic has no-characteristic, it is 'non'; like emptiness having no characteristic, the characteristic of emptiness is 'non'. If a dharma is 'non', it is not independent; if there is no independence,
是則無慾；若無慾者，則是真性；若是真性，即名無性。一切法無，空無自在，遠離虛妄。若於一切法中，如是忍者，是名為忍，是忍亦無，以忍無故，故無我也。
「如是平等，菩薩當得授記，證無生法忍，然彼忍法不可得知！于中得者，謂何義也？若我也、若忍也，二得也，是名得也。若眾生也、若命也、若養育富伽羅也、若忍也、若一切知，是名得也。何者無得自性真忍？忍彼真性，於是義中不取能、所，二能證入是名無得。略說陰、界、諸入，於一切法所有本性，是名空性。若空性者，彼即無為。如無為性，凡所作者亦如是性。若於本性不見能、所，如是證知是名無得。天子！如是能忍具足成就，菩薩摩訶薩乃至阿僧祇劫行此忍行，此是菩薩大智通行！」
說此忍時，三千大千世界六種震動，一切世間光明遍滿，百千音樂不鼓自鳴，雨大華云。四萬眾生髮阿耨多羅三藐三菩提心，九萬六千眾生得隨順忍，以佛神力及以法力故，令此一切世界猶如往昔然燈如來入蓮華城時，如本顯現。
爾時世尊即便微笑，如諸佛法，無量百千種種色光從佛口出，所謂青、黃、赤、白、紫頗梨色，至於無量無邊世界。遍照彼已，還來圍繞世尊三匝，還入佛頂。
爾時慧命阿難即從坐起，整理衣服，右膝
【現代漢語翻譯】 現代漢語譯本： 沒有慾望就是沒有貪求；如果沒有貪求，那就是真正的自性；如果是真正的自性，就叫做無自性。一切法都是空無的，沒有束縛，遠離虛妄。如果在一切法中，能夠這樣安忍，就叫做忍，但這種忍也是空無的，因為忍是空無的，所以也沒有我。
『像這樣平等，菩薩就能夠得到授記，證得無生法忍，然而這種忍法是無法得到的！在這種『得』中，指的是什麼意義呢？如果說是我、或者是忍，這二者都被『得』到了，這就叫做『得』。如果說是眾生、或者是命、或者是養育者補特伽羅（pudgala，意為『人』）、或者是忍、或者是遍知一切，這就叫做『得』。那麼，什麼是無所得的自性真忍呢？安忍那真正的自性，在這種意義中不執取能、所（能取者和所取者），二者都能夠證入，這就叫做無得。簡略地說，陰（skandha，意為『蘊』）、界（dhatu，意為『界』）、諸入（ayatana，意為『處』），對於一切法所具有的本性，就叫做空性。如果是空性，那就是無為法。如同無為的自性，凡有所作為的也都是這樣的自性。如果對於本性不見能、所，像這樣證知就叫做無得。天子！像這樣能夠安忍具足成就，菩薩摩訶薩乃至經歷阿僧祇劫（asamkhya kalpa，意為『無數劫』）修行這種忍行，這就是菩薩的大智慧通行！』
當宣說這種忍的時候，三千大千世界發生六種震動，一切世間充滿光明，百千種音樂無需敲擊自然鳴響，降下大片華云。四萬眾生髮起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，意為『無上正等正覺之心』），九萬六千眾生得到隨順忍，因為佛的神力以及法的力量，使得這個一切世界如同過去然燈如來（Dipamkara Buddha）進入蓮花城時一樣，如原本那樣顯現。
這時，世尊就顯現微笑，如同諸佛的常法，無量百千種顏色的光芒從佛口中發出，包括青色、黃色、紅色、白色、紫色以及頗梨色（sphatika，意為『水晶色』），到達無量無邊的世界。普遍照耀那些世界之後，又返回來圍繞世尊三圈，然後進入佛的頭頂。
這時，慧命阿難（Ananda）立即從座位上站起，整理衣服，右膝
【English Translation】 English version: To be without desire is to be without craving; if there is no craving, then that is the true nature; if it is the true nature, it is called no-nature. All dharmas are empty, without constraint, and far from falsehood. If one can endure in this way in all dharmas, it is called endurance, but this endurance is also empty, because endurance is empty, therefore there is no self.
'Being thus equal, a Bodhisattva will receive prediction and attain the forbearance of the non-origination of dharmas, yet that forbearance is unattainable! In this 'attainment,' what meaning is referred to? If it is the self, or forbearance, these two are 'attained,' this is called 'attainment.' If it is sentient beings, or life, or the nurturer pudgala (pudgala, meaning 'person'), or forbearance, or omniscience, this is called 'attainment.' Then, what is the self-nature true forbearance of non-attainment? Enduring that true nature, in this meaning, not grasping the able and the object (the grasper and the grasped), both can enter into realization, this is called non-attainment. Briefly speaking, the skandhas (skandha, meaning 'aggregates'), dhatus (dhatu, meaning 'elements'), and ayatanas (ayatana, meaning 'sense bases'), the inherent nature of all dharmas, is called emptiness. If it is emptiness, then it is unconditioned. Like the unconditioned nature, whatever is done is also of that nature. If one does not see the able and the object in the inherent nature, realizing it in this way is called non-attainment. Son of the gods! Being able to endure and fully accomplish in this way, the Bodhisattva Mahasattva practices this endurance even for asamkhya kalpas (asamkhya kalpa, meaning 'countless eons'), this is the great wisdom path of the Bodhisattva!'
When this endurance was spoken, the three thousand great thousand worlds shook in six ways, all worlds were filled with light, hundreds of thousands of musical instruments played without being struck, and great clouds of flowers rained down. Forty thousand beings aroused the mind of anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, meaning 'unsurpassed perfect enlightenment'), and ninety-six thousand beings attained compliant endurance, because of the Buddha's power and the power of the Dharma, causing all these worlds to appear as they did when the Tathagata Dipamkara Buddha (Dipamkara Buddha) entered Lotus Flower City.
At that time, the World Honored One smiled, as is the Dharma of all Buddhas, countless hundreds of thousands of various colored lights emanated from the Buddha's mouth, including blue, yellow, red, white, purple, and sphatika (sphatika, meaning 'crystal') colors, reaching immeasurable and boundless worlds. After illuminating those worlds, they returned and circled the World Honored One three times, then entered the Buddha's crown.
At that time, the Venerable Ananda (Ananda) immediately rose from his seat, arranged his robes, and knelt on his right knee
著地，向佛合掌，在於佛前，如法合義，問世尊言：
「我問世尊無比德， 我問世尊莊嚴光， 我問已舍煩惱翳， 牟尼何故現微笑？ 我問世尊降外道， 我問世尊絕魔力， 我問世尊十力力， 牟尼何因現微笑？ 我問世尊色殊特， 三十二相妙莊嚴， 善行能作大歡喜， 尊今何故現微笑？ 我問智池智慧樹， 得於智慧教敕世， 示現無邊智慧法， 世尊何故今微笑？ 三界名稱已流佈， 三明增長拔三垢， 度於三脫三界主， 今作微笑有何因？ 為勝醫師老死極， 尊手足輪羅網指， 勝那羅延金剛體， 牟尼為說放光因。 誰今于中清凈行？ 誰於今日滿諸忍？ 誰當正信諸佛德？ 以是牟尼今微笑。 非不因尊無比身， 善行導師示現光， 善哉愿演佛音聲， 眾生若聞生歡喜。」
爾時阿難作是語已，佛告慧命阿難言：「阿難！說此法本修多羅時，於是眾中有七萬二千眾生，發阿耨多羅三藐三菩提心。復有三萬二千菩薩得無生法忍。阿難！汝見是商主天子以不？」
報言：「我見。婆伽婆！我見。修伽陀！」
佛復告阿難言：「阿難！此商主天子，往昔已曾供養過算數佛，承事尊重，問義勸請。復勸無量
【現代漢語翻譯】 現代漢語譯本： 著地，向佛合掌，在佛前，如法合義，問世尊（Bhagavan，意為『世尊』）言： 『我問世尊無比德，我問世尊莊嚴光， 我問已舍煩惱翳，牟尼（Muni，意為『聖人』）何故現微笑？ 我問世尊降外道，我問世尊絕魔力， 我問世尊十力力，牟尼何因現微笑？ 我問世尊色殊特，三十二相妙莊嚴， 善行能作大歡喜，尊今何故現微笑？ 我問智池智慧樹，得於智慧教敕世， 示現無邊智慧法，世尊何故今微笑？ 三界名稱已流佈，三明增長拔三垢， 度於三脫三界主，今作微笑有何因？ 為勝醫師老死極，尊手足輪羅網指， 勝那羅延（Narayana，印度教神祇，毗濕奴的化身之一）金剛體，牟尼為說放光因。 誰今于中清凈行？誰於今日滿諸忍？ 誰當正信諸佛德？以是牟尼今微笑。 非不因尊無比身，善行導師示現光， 善哉愿演佛音聲，眾生若聞生歡喜。』 爾時阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）作是語已，佛告慧命阿難言：『阿難！說此法本修多羅（Sutra，意為『經』）時，於是眾中有七萬二千眾生，發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為『無上正等正覺之心』）。復有三萬二千菩薩（Bodhisattva，意為『菩薩』）得無生法忍（Anutpattika-dharma-kshanti，意為『對事物不生不滅的真理的領悟』）。阿難！汝見是商主天子以不？』 報言：『我見。婆伽婆（Bhagavan，意為『世尊』）！我見。修伽陀（Sugata，意為『善逝』）！』 佛復告阿難言：『阿難！此商主天子，往昔已曾供養過算數佛，承事尊重，問義勸請。復勸無量
【English Translation】 English version: Having landed on the ground, he joined his palms and faced the Buddha, and in accordance with the Dharma and its meaning, asked the World Honored One (Bhagavan, meaning 'World Honored One'): 'I ask the World Honored One about his incomparable virtue, I ask the World Honored One about his majestic light, I ask about the one who has already abandoned the darkness of afflictions, why does the Muni (Muni, meaning 'Sage') now show a smile? I ask the World Honored One about subduing external paths, I ask the World Honored One about eliminating the power of demons, I ask the World Honored One about the power of the ten strengths, why does the Muni now show a smile? I ask the World Honored One about his extraordinary form, with the thirty-two excellent marks of majesty, Good deeds can create great joy, why do you now show a smile? I ask the wisdom pool, the tree of wisdom, having attained wisdom to teach and command the world, Revealing boundless wisdom Dharma, why does the World Honored One now smile? Your name has already spread throughout the three realms, the three kinds of knowledge increase and uproot the three poisons, Having crossed over the three liberations, the lord of the three realms, what is the reason for now smiling? As the supreme physician who ends old age and death, your hands and feet have wheels and webbed fingers, Surpassing Narayana (Narayana, a Hindu deity, an avatar of Vishnu) with a diamond body, Muni, please explain the reason for emitting light. Who among us now practices pure conduct? Who today fulfills all patience? Who will have correct faith in the virtues of all Buddhas? Because of this, the Muni now smiles. It is not without reason that you have an incomparable body, the guide of good deeds reveals light, Excellent, may you proclaim the Buddha's voice, so that sentient beings will rejoice upon hearing it.' Then Ananda (Ananda, one of the ten great disciples of the Buddha, known for his strong memory) having spoken these words, the Buddha said to the wise Ananda: 'Ananda! When this Dharma Sutra (Sutra, meaning 'scripture') is spoken, among the assembly there are seventy-two thousand beings who generate the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, meaning 'the mind of unsurpassed, complete and perfect enlightenment'). Furthermore, there are thirty-two thousand Bodhisattvas (Bodhisattva, meaning 'Enlightenment Being') who attain the Kshanti of non-origination of dharmas (Anutpattika-dharma-kshanti, meaning 'the realization of the truth of the non-arising and non-ceasing of things'). Ananda! Do you see that merchant chief, the Deva?' He replied: 'I see him. Bhagavan (Bhagavan, meaning 'World Honored One')! I see him. Sugata (Sugata, meaning 'Well-Gone')!' The Buddha again said to Ananda: 'Ananda! This merchant chief, in the past, has already made offerings to countless Buddhas, served them with respect, asked for the meaning of the Dharma, and encouraged others to do so. He has also encouraged immeasurable
眾生行於阿耨多羅三藐三菩提，令所應住。阿難！此商主天子過二阿僧祇劫已，當證阿耨多羅三藐三菩提，號曰功德王光明如來、阿羅訶、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、婆伽婆，出現於世。其世界名曰清凈，劫名無垢。
「阿難！彼清凈世界七寶所成，所謂金、銀、琉璃、頗梨、馬腦、虎珀、赤真珠。時彼佛剎平正如掌，八步莊嚴，寶網垂覆。彼佛剎中，無有聲聞、辟支佛名，亦無外道遮羅迦、波梨婆阇迦，亦無眾魔，亦復無有造五逆者，亦無誹謗佛正法者。彼佛剎土遠離八難，隨心所念飲食即生，亦無破戒患苦名聲。彼等眾生受樂果報，猶如他化自在天。彼諸眾生身皆金色，具足三十二相，多住阿耨多羅三藐三菩提，是故彼世界名為清凈。彼功德王光明世尊、多陀阿伽多、阿羅呵、三藐三佛陀，壽命一千四十劫。彼佛國土諸菩薩眾以願力故，于其中間隨心舍壽。時彼如來，有六十二億大菩薩眾。
「阿難！今有菩薩發阿耨多羅三藐三菩提心及得無生法忍者，彼等一切皆得往生清凈佛剎，于彼功德王光明如來剎中。時彼如來皆授彼等阿耨多羅三藐三菩提記。」
爾時眾中有一天子，名曰觀息，在眾中坐，以天曼陀羅花散如來上，作如是言：「世尊！若彼
【現代漢語翻譯】 現代漢語譯本 眾生行於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），令其安住於此境界。阿難（Ananda）！這位商主天子經過兩個阿僧祇劫（asamkhya-kalpa，無數大劫）后，將證得阿耨多羅三藐三菩提，名號為功德王光明如來（Guna-raja-prabha-tathagata）、阿羅訶（Arhat，應供）、三藐三佛陀（samyak-sam-buddha，正等覺）、明行足（vidya-carana-sampanna，明行圓滿）、善逝（sugata，善於逝世）、世間解（loka-vidu，瞭解世間）、無上士（anuttara，無上之人）、調御丈夫（purusa-damya-sarathi，調御丈夫）、天人師（sasta deva-manusyanam，天人之導師）、佛陀（Buddha，覺者）、婆伽婆（Bhagavan，世尊），將出現於世。他的世界名為清凈，劫名為無垢。 『阿難（Ananda）！那清凈世界由七寶構成，即金、銀、琉璃、頗梨（sphatika，水晶）、馬腦（asmagarbha，瑪瑙）、虎珀（trna-mani，琥珀）、赤真珠。那時，那佛剎平坦如手掌，以八種莊嚴裝飾，寶網垂覆。那佛剎中，沒有聲聞（sravaka，小乘弟子）、辟支佛（pratyeka-buddha，緣覺）的名號，也沒有外道遮羅迦（caraka，苦行外道）、波梨婆阇迦（parivrajaka，遊行者），也沒有眾魔，也沒有造五逆罪的人，也沒有誹謗佛正法的人。那佛剎遠離八難，隨心所想的飲食即刻出現，也沒有破戒的患苦名聲。那裡的眾生享受快樂的果報，猶如他化自在天（paranirmita-vasavartin，第六天）。那些眾生身皆金色，具足三十二相，多安住于阿耨多羅三藐三菩提，因此那世界名為清凈。那功德王光明世尊（Guna-raja-prabha-bhagavan）、多陀阿伽多（tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（samyak-sam-buddha，正等覺），壽命有一千四十劫。那佛國土的諸菩薩眾因願力，在其中間隨心舍壽。那時，那如來有六十二億大菩薩眾。 『阿難（Ananda）！現在有菩薩發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）及證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）者，他們一切都將往生清凈佛剎，在那功德王光明如來（Guna-raja-prabha-tathagata）的剎土中。那時，那如來將為他們授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別。』 爾時，眾中有一天子，名曰觀息，在眾中坐，以天曼陀羅花散於如來之上，作如是言：『世尊！若彼
【English Translation】 English version Beings practice towards Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), causing them to abide therein. Ananda! After two asamkhya-kalpas (asamkhya-kalpa, countless great eons), this Merchant Prince Deva will attain Anuttara-samyak-sambodhi, and will be named Guna-raja-prabha-tathagata (Guna-raja-prabha-tathagata, Merit King Light Tathagata), Arhat (Arhat, worthy of offerings), Samyak-sam-buddha (samyak-sam-buddha, perfectly enlightened), Vidya-carana-sampanna (vidya-carana-sampanna, complete in knowledge and conduct), Sugata (sugata, well-gone), Loka-vidu (loka-vidu, understander of the world), Anuttara (anuttara, unsurpassed), Purusa-damya-sarathi (purusa-damya-sarathi, tamer of men), Sasta deva-manusyanam (sasta deva-manusyanam, teacher of gods and humans), Buddha (Buddha, the awakened one), Bhagavan (Bhagavan, World Honored One), appearing in the world. His world will be named Pure, and the kalpa will be named Immaculate. 'Ananda! That Pure World will be made of the seven treasures, namely gold, silver, lapis lazuli, sphatika (sphatika, crystal), asmagarbha (asmagarbha, agate), trna-mani (trna-mani, amber), and red pearls. At that time, that Buddha-field will be as flat as the palm of a hand, adorned with eight kinds of ornamentation, and covered with jeweled nets. In that Buddha-field, there will be no names of Sravakas (sravaka, Hearers), Pratyeka-buddhas (pratyeka-buddha, Solitary Buddhas), nor will there be any heretical Carakas (caraka, wandering ascetics), or Parivrajakas (parivrajaka, wanderers), nor will there be any demons, nor will there be any who commit the five heinous crimes, nor will there be any who slander the Buddha's true Dharma. That Buddha-field will be far from the eight difficulties, and food and drink will arise according to one's thoughts, and there will be no name or fame of suffering from breaking precepts. The beings there will receive the fruits of happiness, like the Paranirmita-vasavartin (paranirmita-vasavartin, the sixth heaven). All those beings will have golden bodies, complete with the thirty-two marks, and will mostly abide in Anuttara-samyak-sambodhi, therefore that world is named Pure. That Guna-raja-prabha-bhagavan (Guna-raja-prabha-bhagavan, Merit King Light World Honored One), Tathagata (tathagata, Thus Come One), Arhat (Arhat, worthy of offerings), Samyak-sam-buddha (samyak-sam-buddha, perfectly enlightened), will have a lifespan of one thousand and forty kalpas. The Bodhisattvas in that Buddha-land, due to their vows, will relinquish their lives at will during that time. At that time, that Tathagata will have sixty-two billion great Bodhisattvas. 'Ananda! Now, if there are Bodhisattvas who generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment) and attain the Kshanti (anutpattika-dharma-ksanti, forbearance) of non-origination of dharmas, all of them will be reborn in the Pure Buddha-field, in the Buddha-land of that Guna-raja-prabha-tathagata (Guna-raja-prabha-tathagata, Merit King Light Tathagata). At that time, that Tathagata will bestow upon them the prediction of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' At that time, a Deva in the assembly, named Avalokita-svara, sitting in the assembly, scattered heavenly Mandarava flowers upon the Tathagata, and said thus: 'World Honored One! If that
功德王光明世尊當證阿耨多羅三藐三菩提時，愿我于彼清凈世界作轉輪聖王，供養彼佛及菩薩眾！愿我于彼佛后即成阿耨多羅三藐三菩提！」
爾時世尊告慧命阿難言：「阿難！此觀息天于彼世尊功德王光明如來，證阿耨多羅三藐三菩提時，彼世界中作轉輪聖王，名曰善見，以無量無邊種種供具供彼如來，具足圓滿助菩提法。彼世尊后出現於世，證阿耨多羅三藐三菩提，名曰普光明如來、阿羅呵、三藐三佛陀。阿難！彼善見王灌太子頂已，於一時間，彼佛教中信心舍家，出家學道。時彼如來臨般涅槃，授彼菩薩記已，然後入般涅槃，作如是言：『此善見菩薩次於我后，當證阿耨多羅三藐三菩提！』」
爾時慧命舍利弗告商主天子言：「天子！如來已授汝記。」
答言：「尊者舍利弗！佛授我記，猶如如來所作化人得授記法，如今如如，于未來世還此如如，然此如如不增不減！」
爾時世尊告慧命阿難言：「阿難！汝受此法本，持說讀誦，應加修習，為他廣說。為眾多人廣利益故，為眾多人受安樂故，為現在未來諸菩薩摩訶薩利益安樂廣攝受故。」
爾時慧命阿難白佛言：「世尊！我已受此法本。世尊！此法本名為何等？我等云何奉持？」
佛告阿難：「此法本名曰『神通優波提
【現代漢語翻譯】 現代漢語譯本：『當功德王光明世尊證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，愿我在他清凈的世界裡成為轉輪聖王（Chakravartin，統治世界的理想君主），供養那位佛和菩薩眾！愿我在那位佛之後立即成就阿耨多羅三藐三菩提！』
那時，世尊告訴慧命阿難（Ananda）說：『阿難！這位觀息天（觀想呼吸的天人）在功德王光明如來證得阿耨多羅三藐三菩提時，在那個世界中成為轉輪聖王，名叫善見（Sudarsana），用無量無邊的各種供品供養那位如來，具足圓滿地幫助菩提之法。那位世尊之後出現在世間，證得阿耨多羅三藐三菩提，名叫普光明如來（Samanta-prabha-buddha）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-sam-buddha，正等覺者）。阿難！那位善見王給太子灌頂之後，在一段時間裡，在那佛教中生起信心，捨棄家庭，出家學道。當時，那位如來臨近般涅槃（Parinirvana，完全的涅槃），給那位菩薩授記之後，然後進入般涅槃，這樣說：『這位善見菩薩將在我之後證得阿耨多羅三藐三菩提！』』
那時，慧命舍利弗（Sariputra）告訴商主天子（a deva, son of a merchant）說：『天子！如來已經給你授記。』
商主天子回答說：『尊者舍利弗！佛給我授記，就像如來所創造的化人得到授記一樣，如今的如如（Tathata，真如），在未來世還是這個如如，然而這個如如不增不減！』
那時，世尊告訴慧命阿難說：『阿難！你接受這部法本，持誦、讀誦，應該加以修習，為他人廣泛解說。爲了眾多人的廣泛利益，爲了眾多人獲得安樂，爲了現在和未來諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的利益安樂而廣泛攝受。』
那時，慧命阿難對佛說：『世尊！我已經接受這部法本。世尊！這部法本叫什麼名字？我們應該如何奉持？』
佛告訴阿難：『這部法本名叫「神通優波提（神通的引導）」』
【English Translation】 English version: 'When the World-Honored One, the Light of Merit King, attains Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), may I become a Chakravartin (wheel-turning king, an ideal universal ruler) in that pure world, making offerings to that Buddha and the assembly of Bodhisattvas! May I attain Anuttara-samyak-sambodhi immediately after that Buddha!'
At that time, the World-Honored One said to the Venerable Ananda: 'Ananda! This Breath-Observing Deva (a deva who contemplates the breath), when the World-Honored One, the Light of Merit King Tathagata, attains Anuttara-samyak-sambodhi, will become a Chakravartin in that world, named Sudarsana (Good Vision), using immeasurable and boundless various offerings to make offerings to that Tathagata, fully and completely assisting the Dharma of Bodhi. After that World-Honored One appears in the world, he will attain Anuttara-samyak-sambodhi, named Samanta-prabha-buddha (Universally Shining Buddha), Arhat (Worthy One), Samyak-sam-buddha (Perfectly Enlightened One). Ananda! After that King Sudarsana anoints the crown prince, within a period of time, he will generate faith in that Buddha's teachings, renounce his home, and leave the household to study the Way. At that time, that Tathagata, nearing Parinirvana (complete Nirvana), will give that Bodhisattva a prophecy, and then enter Parinirvana, saying thus: 'This Bodhisattva Sudarsana will attain Anuttara-samyak-sambodhi after me!'
At that time, the Venerable Sariputra (Sariputra) said to the Merchant Chief Deva (a deva, son of a merchant): 'Son of the gods! The Tathagata has already given you a prophecy.'
The Merchant Chief Deva replied: 'Venerable Sariputra! The Buddha's prophecy to me is like the prophecy received by a created being made by the Tathagata; the Thusness (Tathata, suchness) of now is still the Thusness of the future, yet this Thusness neither increases nor decreases!'
At that time, the World-Honored One said to the Venerable Ananda: 'Ananda! Receive this Dharma text, uphold it, recite it, you should cultivate it diligently, and widely explain it to others. For the sake of the widespread benefit of many people, for the sake of many people receiving peace and happiness, for the sake of the benefit, peace, and happiness of the Bodhisattva-Mahasattvas (Great Bodhisattvas) of the present and future, and for their widespread reception.'
At that time, the Venerable Ananda said to the Buddha: 'World-Honored One! I have already received this Dharma text. World-Honored One! What is the name of this Dharma text? How should we uphold it?'
The Buddha told Ananda: 'This Dharma text is named 'Supernatural Power Upadesa (Guidance on Supernatural Powers)'
舍』，應如是持此法本；『文殊師利童真菩薩所說』，如是受持；亦名『商主天子所問』，如是受持！」
佛說此經已，慧命阿難並余比丘，商主天子及余無量無邊阿僧祇拘致那由他諸天子，文殊師利菩薩並余無量阿僧祇種種十方世界之所集會諸菩薩摩訶薩及一切諸天、龍、夜叉、乾闥婆、人及非人、阿修羅等，聞佛所說，歡喜奉行。
商主天子所問經
【現代漢語翻譯】 現代漢語譯本：『舍』，應當這樣受持這部法本；『文殊師利童真菩薩（Manjushri, the youthful bodhisattva）所說』，這樣受持；也名為『商主天子（Merchant Prince）所問』，這樣受持！」
佛陀說完這部經后，慧命阿難（Ananda）和其餘比丘（bhikshus），商主天子（Merchant Prince）以及其餘無量無邊阿僧祇拘致那由他（asamkhya-koti-nayuta，極大的數字單位）諸天子（devas），文殊師利菩薩（Manjushri Bodhisattva）以及其餘無量阿僧祇（asamkhya，極大的數字單位）種種十方世界所來的諸菩薩摩訶薩（bodhisattva-mahasattvas，偉大的菩薩）以及一切諸天（devas）、龍（nagas）、夜叉（yakshas）、乾闥婆（gandharvas）、人及非人、阿修羅（asuras）等，聽聞佛陀所說，歡喜地信受奉行。
《商主天子所問經》
【English Translation】 English version: 『舍 (She)』，you should uphold this Dharma text in this way; 『Spoken by Manjushri, the youthful bodhisattva (Manjushri, the youthful bodhisattva)』，uphold it in this way; it is also named 『Asked by the Merchant Prince (Merchant Prince)』，uphold it in this way!』
After the Buddha finished speaking this sutra, the Venerable Ananda (Ananda) and the other bhikshus (bhikshus), the Merchant Prince (Merchant Prince) and the other immeasurable, boundless asamkhya-koti-nayuta (asamkhya-koti-nayuta, extremely large numerical units) of devas (devas), Manjushri Bodhisattva (Manjushri Bodhisattva) and the other immeasurable asamkhyas (asamkhya, extremely large numerical units) of bodhisattva-mahasattvas (bodhisattva-mahasattvas, great bodhisattvas) who came from various ten-direction worlds, and all the devas (devas), nagas (nagas), yakshas (yakshas), gandharvas (gandharvas), humans and non-humans, asuras (asuras), and others, having heard what the Buddha said, joyfully accepted and practiced it.
The Sutra Asked by the Merchant Prince