T15n0624_佛說伅真陀羅所問如來三昧經

大正藏第 15 冊 No. 0624 佛說伅真陀羅所問如來三昧經

No. 624 [No. 625]

佛說伅真陀羅所問如來三昧經卷上

後漢月氏三藏支婁迦讖譯

聞如是：

一時佛在羅閱祇耆阇崛山中，與六萬比丘俱。

菩薩七萬三千人，一一尊復各從十方佛剎來到是間——悉得陀鄰尼法，其欲無所掛礙、其心所念羞慚，多所忍而行從是而得成。其心如金剛，無能斷截者，諸佛法一切習、諸佛法欲具足。其意所作而欲甚尊，其意不離菩薩心，令他人亦爾。施與伏意而不亂，所愛而無所惜；其凈戒莊嚴，飾身、口、意；其忍辱柔軟，是則為力、是則僧那；阿僧祇劫憶那術百千所作，精進而不懈怠；禪惟務三昧三摩越，其心知他人意，以是自娛樂；其慧功德無所不解。其心譬若須彌，無能譬者。其心如地、水、火、風，亦無所愛、亦無所憎，常有慈心。其身光明無所掛礙。其哀是行，為一切人而作傷心。已法等心，已是為樂，其護者不墮一道。有利、無利，若譽、若謗，若有名、無名，若苦、若樂，過世間之所有法，一切諸會不已為會。卻諸外道，降伏眾魔。是者難值，若優曇缽花時時可得。一切人而無倩者而為作倩，故名曰厚，其厚者乃致至泥洹。已無極上

【現代漢語翻譯】 現代漢語譯本 聞如是： 我聽到的是這樣的： 一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中，與六萬比丘在一起。 還有七萬三千位菩薩，每一位尊者都各自從十方佛剎來到這裡——他們都獲得了陀鄰尼（dhāraṇī，總持）法，他們的慾望沒有阻礙，他們的心念感到羞愧，他們能夠忍受很多事情並依此修行而獲得成就。他們的心像金剛一樣堅硬，沒有什麼可以斬斷它，他們學習一切諸佛之法，想要具足諸佛之法。他們的意念所作所為都非常尊貴，他們的意念不離菩薩之心，也令他人如此。他們佈施並調伏自己的心意而不混亂，對於所愛之物沒有吝惜；他們的凈戒莊嚴，裝飾著身、口、意；他們的忍辱柔和，這就是力量，這就是僧那（saṃhanana，堅固）；他們于阿僧祇劫（asaṃkhyeya-kalpa，無數劫）憶念那術（不知道是什麼，原文如此）百千所作，精進而不懈怠；他們禪修並致力於三昧（samādhi，禪定）三摩越（samāpatti，等至），他們的心知道他人的意念，並以此自娛；他們的智慧功德無所不解。他們的心就像須彌山（Sumeru，妙高山）一樣，沒有什麼可以比擬。他們的心如地、水、火、風一樣，沒有愛也沒有憎，常有慈悲之心。他們的身光明無所掛礙。他們的哀憫是他們的行為，為一切人而感到傷心。他們以法平等對待一切，以法為樂，他們的守護者不會墮入一道（指惡道）。無論有利、無利，無論贊譽、誹謗，無論有名、無名，無論苦、樂，他們都超越了世間的所有法，一切諸會（集會）對他們來說都不是集會。他們擊退了外道，降伏了眾魔。這樣的人很難遇到，就像優曇缽花（udumbara，優曇花）一樣難得。他們為一切人而作擔保，卻不求任何回報，所以被稱為厚德，這厚德最終能使他們達到泥洹（nirvāṇa，涅槃）的境界。他們已經達到了無極之上。

【English Translation】 English version Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城) on Mount Gṛdhrakūṭa (鷲峰山), together with sixty thousand Bhikṣus. There were also seventy-three thousand Bodhisattvas, each venerable one having come from Buddha-lands in the ten directions—all of them having attained the Dhāraṇī (總持) Dharma, their desires unhindered, their minds feeling ashamed of their thoughts, able to endure many things and attaining accomplishment through this practice. Their minds are as hard as diamond, nothing able to cut them, they study all the Dharmas of the Buddhas, desiring to be complete in the Dharmas of the Buddhas. Their intentions and actions are very noble, their minds do not depart from the Bodhisattva mind, and they cause others to be the same. They give and subdue their minds without confusion, they are not stingy with what they love; their pure precepts are adorned, adorning their body, speech, and mind; their forbearance is gentle, this is strength, this is saṃhanana (堅固); they remember in asaṃkhyeya-kalpas (無數劫) what Nasu (不知道是什麼，原文如此) has done hundreds of thousands of times, diligent and not懈怠; they meditate and devote themselves to samādhi (禪定) and samāpatti (等至), their minds know the intentions of others, and they delight in this; their wisdom and merit are all-encompassing. Their minds are like Mount Sumeru (妙高山), nothing can be compared to them. Their minds are like earth, water, fire, and wind, without love or hate, always having compassion. Their bodies are radiant and unhindered. Their sorrow is their action, feeling heartbroken for all people. They treat everything equally with the Dharma, taking the Dharma as their joy, their protectors will not fall into one of the paths (referring to the evil paths). Whether there is benefit or no benefit, whether there is praise or slander, whether there is fame or no fame, whether there is suffering or joy, they transcend all the Dharmas of the world, all gatherings are not gatherings to them. They repel the heretics and subdue the demons. Such people are difficult to encounter, as rare as the udumbara (優曇花) flower. They act as guarantors for all people without seeking anything in return, therefore they are called 厚德 (of great virtue), this great virtue will eventually lead them to the state of nirvāṇa (涅槃). They have reached beyond the ultimate.

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僧那僧涅，已深法猛若如師子；已怛薩阿竭印而印之，所受決而無所礙。其作如所言，已諦法而審。其光明照于日月，十方莫不聞名者。一切諸佛無不救護，不令離法，悉皆守名深法滅，不斷三寶。其心功德通無央數剎土，其心凈潔，習其處而往還，到佛所無所失。常教道一切人，已入般若波羅蜜漚和拘舍羅，則是頭隨人心所喜以法教照，各令得所索。知諸人相，所行隨所樂喜，不失其意。而作醫王之德，療于老、病、死。已供養過去無央數佛，其功德而致相諸種好。已過空、無相、無愿之法，諸法無所有，如幻野馬、如夢、如水中影、山中之響。悉知一切之音聲，通入諸法，各各能答。已成持諸所欲，以智慧曉了道事。已稍近尊十種力，肉眼、慧眼、道眼、法眼、佛眼過度眾冥，盡入諸功德行、曉知菩薩之藏。其聞是法不復轉移，便得相印三昧、金剛行三昧、其法在所作三昧、寶明持三昧、不捨一切人三昧。悉知一切心三昧已，得佛智慧。如佛所作為一切作本，已具足諸好。

有菩薩名曰樂作(一)、復有菩薩名曰樂等有(二)、復有菩薩名曰寶手(三)、復有菩薩名曰明華(四)、復有菩薩名曰寶炎(五)、復有菩薩名曰喜見(六)、復有菩薩名曰意喜(七)、復有菩薩名曰喜以眼見(八)、復有菩薩名曰

【現代漢語翻譯】 現代漢語譯本： 這位僧那僧涅（Sengnasengnie），已經深入佛法，勇猛如獅子；已經以諸佛如來（Tathagata）的印記來印證他，所接受的決斷沒有任何阻礙。他的行為正如他所說，已經以真諦之法來審視。他的光明照耀于日月之上，十方世界沒有不聽聞他名聲的。一切諸佛沒有不救護他的，不讓他離開佛法，全部都守護他的名聲，使甚深佛法不滅，不斷絕佛法僧三寶。他的心所擁有的功德，通達無央無數的剎土，他的心清凈潔白，習慣於在這些地方往來，到達佛的處所而沒有失去任何東西。他經常教導一切人，已經進入般若波羅蜜（Prajnaparamita）和漚和拘舍羅（Upaya-kausalya），能夠隨人心所喜好，用佛法教導照亮他們，各自讓他們得到所求。他了解各種人的相貌，所作所為都隨順他們所喜愛的，不失去他們的心意。他行使醫王的德行，治療老、病、死。他已經供養過去無央無數的佛，他的功德導致他具有各種美好的相。他已經超越空、無相、無愿之法，明白諸法無所有，如幻象、野馬、如夢、如水中影、山中迴響。他完全瞭解一切的音聲，通達諸法，各自能夠回答。他已經成就持有各種所欲之物，以智慧曉了道的事情。他已經逐漸接近佛的十種力量，肉眼、慧眼、道眼、法眼、佛眼，超越眾生的黑暗，完全進入各種功德之行，曉知菩薩的藏經。聽聞此法后不再轉移，便得到相印三昧（Samadhi）、金剛行三昧（Samadhi）、其法在所作三昧（Samadhi）、寶明持三昧（Samadhi）、不捨一切人三昧（Samadhi）。完全瞭解一切心三昧（Samadhi）后，得到佛的智慧。如佛所作為一切的根本，已經具足各種美好之相。 有菩薩名叫樂作（Yuezuo，喜好作為），又有菩薩名叫樂等有（Yuedengyou，喜好平等擁有），又有菩薩名叫寶手（Baoshou，珍寶之手），又有菩薩名叫明華（Minghua，光明的花朵），又有菩薩名叫寶炎（Baoyan，珍寶的火焰），又有菩薩名叫喜見（Xijian，歡喜見到），又有菩薩名叫意喜（Yixi，心意的歡喜），又有菩薩名叫喜以眼見（Xiyiyanjian，歡喜用眼睛見到）。又有菩薩名叫...

【English Translation】 English version: This Sengnasengnie has deeply entered the Dharma, and is as brave as a lion. He has been sealed with the seal of the Tathagatas (Thus Come Ones), and there are no obstacles to the decisions he has received. His actions are as he speaks, and he has examined them with the truth of the Dharma. His light shines upon the sun and moon, and there is no place in the ten directions that has not heard his name. All Buddhas protect him, not allowing him to leave the Dharma, and all guard his name, so that the profound Dharma will not be extinguished, and the Three Jewels (Buddha, Dharma, Sangha) will not be cut off. The merits of his heart penetrate countless Buddha lands, his heart is pure and clean, he is accustomed to traveling back and forth in these places, and he arrives at the Buddha's place without losing anything. He constantly teaches all people, having entered Prajnaparamita (Perfection of Wisdom) and Upaya-kausalya (Skillful Means), he can teach and illuminate them with the Dharma according to what their hearts desire, so that each of them can obtain what they seek. He understands the appearances of all kinds of people, and his actions follow what they like and enjoy, without losing their intentions. He practices the virtues of a king of medicine, healing old age, sickness, and death. He has already made offerings to countless Buddhas in the past, and his merits have led him to have various auspicious marks. He has transcended the Dharma of emptiness, signlessness, and wishlessness, understanding that all dharmas are without substance, like illusions, wild horses, dreams, reflections in water, and echoes in the mountains. He fully understands all sounds, penetrates all dharmas, and can answer each one. He has achieved the ability to hold all desires, and understands the affairs of the path with wisdom. He has gradually approached the ten powers of the Buddha, the flesh eye, the wisdom eye, the Dharma eye, and the Buddha eye, transcending the darkness of beings, fully entering all meritorious practices, and understanding the treasury of Bodhisattvas. After hearing this Dharma, he will not be transferred again, and will obtain the Samadhi of Sign Seal, the Samadhi of Diamond Conduct, the Samadhi of Dharma in Action, the Samadhi of Treasure Brightness Holding, and the Samadhi of Not Abandoning All People. After fully understanding all the Samadhis of the Mind, he obtains the wisdom of the Buddha. As the Buddha acts as the root of all things, he has already been fully endowed with all auspicious marks. There is a Bodhisattva named Yuezuo (樂作, Delight in Action), another Bodhisattva named Yuedengyou (樂等有, Delight in Equal Possession), another Bodhisattva named Baoshou (寶手, Treasure Hand), another Bodhisattva named Minghua (明華, Bright Flower), another Bodhisattva named Baoyan (寶炎, Treasure Flame), another Bodhisattva named Xijian (喜見, Delight in Seeing), another Bodhisattva named Yixi (意喜, Delight in Mind), another Bodhisattva named Xiyiyanjian (喜以眼見, Delight in Seeing with Eyes). There is another Bodhisattva named...

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持地(九)、復有菩薩名曰歡喜作(十)、復有菩薩名曰大處廢(一)、復有菩薩名曰大利(二)、復有菩薩名曰辟魔(三)、復有菩薩名曰意樂香(四)、復有菩薩名曰人中之天(五)、復有菩薩名曰諦愿(六)、復有菩薩名曰等視(七)、復有菩薩名曰盡見等不等(八)、復有菩薩名曰執御(九)、復有菩薩名曰一切無倩而作倩之厚(二十)、復有菩薩名曰彌勒(一)、復有菩薩名曰雨音(二)、復有菩薩名曰兩若山半(三)、復有菩薩名曰兩山鼎(四)、復有菩薩名曰慈行(五)、復有菩薩名曰光英(六)、復有菩薩名曰光聲陽(七)、復有菩薩名曰鐙明王(八)、復有菩薩名曰如當眼所見(九)、復有菩薩名曰光等知(三十)、復有菩薩名曰尊官(一)、復有菩薩名曰天官(二)、復有菩薩名曰天眼(三)、復有菩薩名曰視處悉吉(四)、復有菩薩名曰快臂(五)、復有菩薩名曰諦議意(六)、復有菩薩名曰安處意(七)、復有菩薩名曰安處度(八)、復有菩薩名曰無所動而度(九)、復有菩薩名曰金剛行度(四十)、復有菩薩名曰三世行度(一)、復有菩薩名曰諦如事不異(二)、復有菩薩名曰持嚴欲好(三)、復有菩薩名曰不盡欲(四)、復有菩薩名曰不稽留欲(五)、復有菩薩名曰意音(六)、復有菩

【現代漢語翻譯】 現代漢語譯本 持地(Dṛḍhadhārā，意為『堅固的持有者』)、復有菩薩名曰歡喜作(Nandikara，意為『帶來喜悅者』)、復有菩薩名曰大處廢(Mahāsthānāpagata，意為『超越偉大之處者』)、復有菩薩名曰大利(Mahārtha，意為『大利益者』)、復有菩薩名曰辟魔(Apaviddhamāra，意為『驅逐魔障者』)、復有菩薩名曰意樂香(Cittānandagandha，意為『心生喜悅之香』)、復有菩薩名曰人中之天(Manusyadeva，意為『人中的天神』)、復有菩薩名曰諦愿(Satyapranidhāna，意為『真實誓願者』)、復有菩薩名曰等視(Samadarśin，意為『平等看待者』)、復有菩薩名曰盡見等不等(Samantadarśanasamanasamāna，意為『全面看待平等與不平等者』)、復有菩薩名曰執御(Dhṛtindra，意為『持有控制者』)、復有菩薩名曰一切無倩而作倩之厚(Sarvānapratikārāpratikārapuṇya，意為『無需回報而行善積德者』)、復有菩薩名曰彌勒(Maitreya，意為『慈愛者』)、復有菩薩名曰雨音(Meghasvara，意為『如雨般的聲音』)、復有菩薩名曰兩若山半(Dvirājagirisama，意為『如兩座王山一般』)、復有菩薩名曰兩山鼎(Dviśṛṅga，意為『兩座山峰』)、復有菩薩名曰慈行(Maitrīcara，意為『慈愛行為者』)、復有菩薩名曰光英(Prabhāketu，意為『光芒旗幟』)、復有菩薩名曰光聲陽(Prabhāsvaraditya，意為『光輝燦爛的太陽』)、復有菩薩名曰鐙明王(Dīpaṃkara，意為『燃燈者』)、復有菩薩名曰如當眼所見(Yathācakṣurdarśana，意為『如眼睛所見』)、復有菩薩名曰光等知(Prabhāsamajña，意為『光芒般的智慧』)、復有菩薩名曰尊官(Mahāmātra，意為『偉大的大臣』)、復有菩薩名曰天官(Devamātra，意為『天上的大臣』)、復有菩薩名曰天眼(Divyacakṣus，意為『天眼』)、復有菩薩名曰視處悉吉(Sarvatrāṇasukha，意為『所見之處皆吉祥』)、復有菩薩名曰快臂(Śīghrabāhu，意為『快速的手臂』)、復有菩薩名曰諦議意(Satyārthamatī，意為『真實意義的智慧』)、復有菩薩名曰安處意(Sthitasthānamatī，意為『安住于穩定之地的智慧』)、復有菩薩名曰安處度(Sthitasthānapāramitā，意為『安住于穩定之地的度』)、復有菩薩名曰無所動而度(Acalaṃcaritrapāramitā，意為『不動搖的品行之度』)、復有菩薩名曰金剛行度(Vajracaritrapāramitā，意為『金剛般的品行之度』)、復有菩薩名曰三世行度(Tryadhvacaritrapāramitā，意為『三世的品行之度』)、復有菩薩名曰諦如事不異(Yathābhūtatathatā，意為『如實不異的真如』)、復有菩薩名曰持嚴欲好(Dhṛtālaṃkārakāma，意為『持有莊嚴的慾望』)、復有菩薩名曰不盡欲(Akṣayakāma，意為『無盡的慾望』)、復有菩薩名曰不稽留欲(Anālayakāma，意為『不滯留的慾望』)、復有菩薩名曰意音(Manosvara，意為『意念之音』)

【English Translation】 English version Again, there is a Bodhisattva named Dṛḍhadhārā (meaning 'Firm Holder'). Again, there is a Bodhisattva named Nandikara (meaning 'Joy-Maker'). Again, there is a Bodhisattva named Mahāsthānāpagata (meaning 'One Who Has Gone Beyond Great Places'). Again, there is a Bodhisattva named Mahārtha (meaning 'Great Benefit'). Again, there is a Bodhisattva named Apaviddhamāra (meaning 'Dispeller of Māra'). Again, there is a Bodhisattva named Cittānandagandha (meaning 'Fragrance of Mind's Delight'). Again, there is a Bodhisattva named Manusyadeva (meaning 'God Among Humans'). Again, there is a Bodhisattva named Satyapranidhāna (meaning 'True Vow'). Again, there is a Bodhisattva named Samadarśin (meaning 'Equal Seer'). Again, there is a Bodhisattva named Samantadarśanasamanasamāna (meaning 'One Who Sees All Equally and Unequally'). Again, there is a Bodhisattva named Dhṛtindra (meaning 'Holder of Control'). Again, there is a Bodhisattva named Sarvānapratikārāpratikārapuṇya (meaning 'One Who Does Good Deeds Without Expecting Reward'). Again, there is a Bodhisattva named Maitreya (meaning 'Loving-Kindness'). Again, there is a Bodhisattva named Meghasvara (meaning 'Cloud Voice'). Again, there is a Bodhisattva named Dvirājagirisama (meaning 'Like Two King Mountains'). Again, there is a Bodhisattva named Dviśṛṅga (meaning 'Two Peaks'). Again, there is a Bodhisattva named Maitrīcara (meaning 'Conduct of Loving-Kindness'). Again, there is a Bodhisattva named Prabhāketu (meaning 'Banner of Light'). Again, there is a Bodhisattva named Prabhāsvaraditya (meaning 'Radiant Sun'). Again, there is a Bodhisattva named Dīpaṃkara (meaning 'Lamp-Maker'). Again, there is a Bodhisattva named Yathācakṣurdarśana (meaning 'As Seen by the Eye'). Again, there is a Bodhisattva named Prabhāsamajña (meaning 'Light-Knowledge'). Again, there is a Bodhisattva named Mahāmātra (meaning 'Great Minister'). Again, there is a Bodhisattva named Devamātra (meaning 'Divine Minister'). Again, there is a Bodhisattva named Divyacakṣus (meaning 'Divine Eye'). Again, there is a Bodhisattva named Sarvatrāṇasukha (meaning 'Happiness Everywhere'). Again, there is a Bodhisattva named Śīghrabāhu (meaning 'Swift Arm'). Again, there is a Bodhisattva named Satyārthamatī (meaning 'Wisdom of True Meaning'). Again, there is a Bodhisattva named Sthitasthānamatī (meaning 'Wisdom Abiding in a Stable Place'). Again, there is a Bodhisattva named Sthitasthānapāramitā (meaning 'Perfection of Abiding in a Stable Place'). Again, there is a Bodhisattva named Acalaṃcaritrapāramitā (meaning 'Perfection of Unwavering Conduct'). Again, there is a Bodhisattva named Vajracaritrapāramitā (meaning 'Perfection of Diamond-like Conduct'). Again, there is a Bodhisattva named Tryadhvacaritrapāramitā (meaning 'Perfection of Conduct in the Three Times'). Again, there is a Bodhisattva named Yathābhūtatathatā (meaning 'Suchness as It Is'). Again, there is a Bodhisattva named Dhṛtālaṃkārakāma (meaning 'Desire to Hold Adornments'). Again, there is a Bodhisattva named Akṣayakāma (meaning 'Inexhaustible Desire'). Again, there is a Bodhisattva named Anālayakāma (meaning 'Desire Without Attachment'). Again, there is a Bodhisattva named Manosvara (meaning 'Voice of Mind').

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薩名曰凈音(七)、復有菩薩名曰飽滿一切音(八)、復有菩薩名曰文殊尸利(四十九)，如是等菩薩，會者七萬三千人。

於三千大千剎土釋梵護持世者、一一豪尊諸天、龍、閱叉、犍陀羅、阿須倫、迦留羅、真陀羅、摩睺勒、人非人盡來會，悉欲聞佛所說經。

提無離菩薩從坐起，整衣服，叉手長跪而讚歎佛說：「俗者不及道之明，為世間而作本，已過度于眾冥，今自歸度於世者。

「以佈施總持十種力，已自伏意並化餘人，是則為度一切莫不供事者，今自歸於三界無能與等者(一)。

「以相無所不饒益，其光(二)赤色若於金，其音中和，色甚殊好，無能與等者，今自歸莫不供事者(三)。

「以度而度、以降伏眾外道，其智甚尊，在於眾黠之上，莫能有轉動者，盡知一切之行，其功德甚尊，今自歸無極之大哀(四)。

「諸所欲于欲無所得，眾魔已索，莫能當者。

「其凈戒無所不安，于諸天一切則為天中天，其意無所復著，今自歸莫能當者(五)。

「其聞德莫不歡喜；形像若寶，其見者無不愛樂。于施與已，離淫、怒、癡，今自歸其德若天無所不覆(六)。以四諦過於四竇，以無眼者悉得視占，所說法無涯底，於三世行為一切作本，今自歸其足而有

【現代漢語翻譯】 現代漢語譯本 有菩薩名為凈音（凈音：菩薩名），又有菩薩名為飽滿一切音（飽滿一切音：菩薩名），又有菩薩名為文殊尸利（文殊尸利：即文殊菩薩），像這樣的菩薩，與會者有七萬三千人。

在三千大千世界中，釋天、梵天護持世間，每一位有權勢的諸天、龍、閱叉（閱叉：一種鬼神）、犍陀羅（犍陀羅：香神）、阿須倫（阿須倫：又稱阿修羅，一種惡神）、迦留羅（迦留羅：金翅鳥）、真陀羅（真陀羅：樂神）、摩睺勒（摩睺勒：大蟒神）、人以及非人，都來參加法會，都想聽聞佛所說的經典。

提無離菩薩從座位上站起來，整理好衣服，合掌長跪，讚歎佛說：『世俗的智慧不及佛道的明亮，佛為世間萬物的根本，已經超越了一切黑暗，現在我歸依于能救度世間的人。

『以佈施和總持（總持：記憶和理解佛法的能力）這十種力量，已經降伏了自己的心意，並且教化其他人，這就是救度一切，沒有誰不供養的，現在我歸依於三界之中沒有誰能與您相比的人（一）。』

『以您的相好莊嚴，無所不饒益，您的光芒（光：指佛光）是赤金色，您的聲音平和，容貌非常殊勝美好，沒有誰能與您相比，現在我歸依于沒有誰不供養的人（三）。』

『以救度而救度，以智慧降伏各種外道，您的智慧非常尊貴，在所有聰明人之上，沒有人能夠動搖您，完全知曉一切眾生的行為，您的功德非常尊貴，現在我歸依于無邊無際的大慈悲（四）。』

『對於世間的慾望沒有任何貪求，眾魔已經搜尋過了，沒有人能夠抵擋您。

『您的清凈戒律使您無所不安，對於諸天來說，您是天中之天，您的心意沒有任何執著，現在我歸依于沒有人能夠抵擋的人（五）。』

『聽聞您的德行沒有誰不歡喜；您的形像如同寶物一般，見到您的人沒有誰不喜愛。您已經遠離了佈施、淫慾、嗔怒、愚癡，現在我歸依于您的德行如同天一樣無所不覆蓋（六）。以四諦（四諦：佛教的基本教義，包括苦、集、滅、道）超越了四種錯誤的見解，使沒有眼睛的人都能夠看見，所說的佛法沒有邊際，對於三世（三世：過去、現在、未來）的行為作為一切的根本，現在我歸依于您的足下。

【English Translation】 English version There was a Bodhisattva named Pure Sound (Jing Yin: Name of a Bodhisattva), and another Bodhisattva named Fullness of All Sounds (Bao Man Yi Qie Yin: Name of a Bodhisattva), and another Bodhisattva named Manjushri (Wen Shu Shi Li: Manjushri Bodhisattva). Such Bodhisattvas numbered 73,000 in the assembly.

In the three thousand great thousand worlds, the Shakra and Brahma gods protected the world. Each powerful deva, dragon, yaksha (Yue Cha: a type of ghost or spirit), gandharva (Jian Tuo Luo: a celestial musician), asura (A Xiu Lun: a type of demon), garuda (Jia Lou Luo: a mythical bird), kimnara (Zhen Tuo Luo: a celestial musician), mahoraga (Mo Hou Le: a great serpent spirit), humans, and non-humans all came to the assembly, all desiring to hear the sutras spoken by the Buddha.

The Bodhisattva Tiwuli rose from his seat, adjusted his robes, and, with palms together, knelt and praised the Buddha, saying: 'The mundane is not as bright as the path; you are the origin for the world, having transcended all darkness. Now I take refuge in the one who saves the world.

'With the ten powers of giving and dharani (Zong Chi: the ability to remember and understand the Dharma), you have subdued your own mind and transformed others. This is to save all, and there is none who does not make offerings. Now I take refuge in the one who has no equal in the three realms (one).'

'With your excellent marks and characteristics, you benefit all without exception. Your light (Guang: refers to Buddha's light) is reddish-gold, your voice is harmonious, and your appearance is exceedingly beautiful. There is none who can compare to you. Now I take refuge in the one whom all make offerings to (three).'

'With deliverance you deliver, and with wisdom you subdue all external paths. Your wisdom is most venerable, above all the wise, and none can shake you. You fully know the actions of all beings. Your merit is most venerable. Now I take refuge in the boundless great compassion (four).'

'You have no desire for worldly desires. The demons have already searched, and none can withstand you.

'Your pure precepts bring you peace everywhere. To all the devas, you are the deva among devas. Your mind has no attachments. Now I take refuge in the one whom none can withstand (five).'

'Hearing of your virtue, none are not delighted; your form is like a treasure, and those who see you cannot help but love you. You have renounced giving, lust, anger, and delusion. Now I take refuge in your virtue, which covers all like the heavens (six). With the Four Noble Truths (Si Di: the Four Noble Truths, including suffering, accumulation, cessation, and the path) you have surpassed the four wrong views, enabling those without eyes to see. The Dharma you speak is without limit, and for the actions of the three times (San Shi: past, present, and future) you are the origin of all. Now I take refuge at your feet.'

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輪(七)。

「其身者為諸天一切人之所供事，無男、無女，皆得而依。眾魔而不敢當，則是天上、天下之所特尊(八)。

「以眾諦政法持於一切，其心等慈，無所不遍。為一切作導，其法而等住，今已自歸其德無及者(九)。

「其音柔軟清凈，其聞者莫不悅心。其聲如梵，無所不至。一切諸音皆悉具足，今自歸於尊諦(十)。

「已度空、無相、無愿，其智甚深不可得。根已入眾脫，是為功德，今自歸已得脫者(十一)。

「悉知因緣而所生有之功德，其見無內、無外，用等故其知所說別於如作，今已自歸過度諸所可見(十二)。

「亦無所從來、無所從去，視諸法悉脫，若幻野馬，今自歸於法功德(十三)。

「所生無所，生俱無生；其有已滅，無有盡時。所住如法、如怛薩所入(十四)。

「審如所說若法，如怛薩無所動轉。其德若大山、身者若金剛，今自歸安則若山(十五)。

「身、心、意而適等，其名流於三世，莫不聞者。一切所問皆能報答，惟不以煩而肯說者。

「愿欲所問(十六)，讚歎佛已，儻肯說者而欲問之。」

佛言：「在所問。」

提無離言：「何謂菩薩以法自在說而莊飾身(一)？何謂菩薩快深法無所不

【現代漢語翻譯】 現代漢語譯本 輪（七）。 『他的身體為諸天和所有的人所供養侍奉，無論男女，都可以依靠他。眾魔不敢冒犯，他是天上、天下特別尊崇的（八）。』 『以真實的政法治理一切，他的心平等慈悲，無處不遍及。為一切眾生作引導，他的法平等安住，現在我歸依於他的德行，無人可以相比（九）。』 『他的聲音柔軟清凈，聽到的人沒有不感到喜悅的。他的聲音如梵天之音，無處不到達。一切聲音都完全具備，現在我歸依于尊貴的真諦（十）。』 『已經超越了空、無相、無愿，他的智慧極其深奧不可測。根已經進入各種解脫，這就是功德，現在我歸依于已經獲得解脫的人（十一）。』 『完全知曉因緣和所生之有的功德，他的見解沒有內外之分，因為平等運用，所以他的知識不同於如來所作，現在我歸依于超越所有可見之物的人（十二）。』 『也沒有從哪裡來，也沒有到哪裡去，看待諸法都已解脫，如同幻象和野馬，現在我歸依於法的功德（十三）。』 『所生之處無所依，生與不生沒有區別；他的存在已經滅盡，沒有窮盡之時。他的安住如法，如同怛薩（Tathagata，如來）所進入的境界（十四）。』 『真實如他所說的法，如同怛薩（Tathagata，如來）一樣不會動搖。他的德行如同大山，他的身體如同金剛，現在我歸依于安穩如同山一樣的人（十五）。』 『身、心、意都適宜平等，他的名字流傳於三世，沒有誰沒有聽過。一切問題都能回答，只是不因為煩惱而輕易訴說。 『希望能夠提問（十六），讚歎佛陀之後，或許他肯說，所以想要提問。』 佛說：『可以提問。』 提無離（Timoli）說：『什麼叫做菩薩以法自在地說而莊嚴自身（一）？什麼叫做菩薩快速深入法而無所不知？』

【English Translation】 English version The Wheel (Seven). 『His body is served and revered by all the gods and all people, both men and women, can rely on him. Demons dare not oppose him; he is especially honored in heaven and on earth (8).』 『He governs all with true Dharma, his heart is equally compassionate, reaching everywhere. He guides all beings, his Dharma abides equally, now I take refuge in his virtue, which is unmatched (9).』 『His voice is soft and pure, those who hear it cannot help but feel joy. His voice is like the voice of Brahma, reaching everywhere. All sounds are fully present, now I take refuge in the noble truth (10).』 『He has transcended emptiness, signlessness, and wishlessness, his wisdom is extremely profound and immeasurable. His roots have entered various liberations, this is merit, now I take refuge in the one who has attained liberation (11).』 『He fully knows the merits of causality and existence, his view has no inner or outer, because of equal application, his knowledge is different from what the Tathagata (如來) does, now I take refuge in the one who has transcended all that is visible (12).』 『He neither comes from anywhere nor goes anywhere, he sees all dharmas as liberated, like illusions and wild horses, now I take refuge in the merit of the Dharma (13).』 『What is born has no basis, birth and non-birth are no different; his existence has been extinguished, there is no end to it. His abiding is according to the Dharma, like the realm entered by the Tathagata (怛薩) (14).』 『Truly, the Dharma is as he said, like the Tathagata (怛薩), unmoving. His virtue is like a great mountain, his body is like diamond, now I take refuge in the one who is as stable as a mountain (15).』 『Body, mind, and intention are all suitable and equal, his name is known throughout the three worlds, there is no one who has not heard of him. He can answer all questions, but he does not easily speak because of annoyance. 『Hoping to ask questions (16), after praising the Buddha, perhaps he will be willing to speak, so I want to ask.』 The Buddha said: 『You may ask.』 Timoli (提無離) said: 『What is meant by a Bodhisattva adorning himself by speaking freely with the Dharma (1)? What is meant by a Bodhisattva quickly and deeply understanding the Dharma without knowing everything?』

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入(二)？何謂菩薩知一切人心(三)？何謂菩薩隨所喜而化(四)？何謂菩薩心行而入(五)？何謂菩薩知因緣有所作(六)？何謂菩薩而施與、為莊嚴持戒、忍辱、精進、一心、智慧(七)？何謂菩薩得在梵天(八)？何謂菩薩其智甚尊(九)？何謂菩薩而常得勝(十)？何謂菩薩從是得度(十一)？何謂菩薩于聲聞、辟支佛、一切人而示現法不入其中(十二)？何謂菩薩離於生死而不泥洹(十三)？何謂菩薩知一切人界不離法身(十四)？何謂菩薩不離本，于離本而示現(十五)？何謂菩薩而得尊貴，其福若帑藏(十六)？何謂菩薩隨欲而得入道(十七)？何謂菩薩盡知諸法(十八)？何謂菩薩所作常安諦(十九)？何謂菩薩於世間而行無所著(二十)？何謂菩薩而自在法端正，莫能當者(一)？何謂菩薩常不離佛(二)？何謂菩薩安諦而學(三)？何謂菩薩意與法無所取、無所舍(四)？何謂菩薩而護一切(五)？何謂菩薩至法輪轉(六)？何謂菩薩乃至阿惟顏(七)？」

佛言：「善哉，善哉。提無離！菩薩所問乃爾，令一切得所。其在會者，若當來悉為作導，是摩訶衍而得久住。」

佛言：「諦聽諦聽，今我所說。」

則言：「愿樂欲聞。」

佛言：「菩薩用四事而自在。何謂

【現代漢語翻譯】 現代漢語譯本 （二）什麼是菩薩知一切人心（三）？ （三）什麼是菩薩隨眾生所喜好而施以教化（四）？ （四）什麼是菩薩以心行證入真理（五）？ （五）什麼是菩薩了知因緣而有所作為（六）？ （六）什麼是菩薩以佈施等六度（佈施、持戒、忍辱、精進、禪定、智慧）來莊嚴自身（七）？ （七）什麼是菩薩能夠往生到梵天（八）？ （八）什麼是菩薩的智慧極其尊貴（九）？ （九）什麼是菩薩常常能夠獲得勝利（十）？ （十）什麼是菩薩由此而得到解脫（十一）？ （十一）什麼是菩薩對於聲聞、辟支佛（緣覺）、一切凡夫俗子，示現佛法卻不落入他們的境界（十二）？ （十二）什麼是菩薩遠離生死卻不入于涅槃（十三）？ （十三）什麼是菩薩了知一切眾生界不離於法身（Dharmakaya）（十四）？ （十四）什麼是菩薩不離於根本自性，卻在遠離根本自性的現象界中示現（十五）？ （十五）什麼是菩薩能夠得到尊貴，他的福德如同寶藏一般（十六）？ （十六）什麼是菩薩能夠隨自己的意願而進入修行之道（十七）？ （十七）什麼是菩薩能夠完全了知一切諸法（Dharma）（十八）？ （十八）什麼是菩薩所做的事情常常是安穩而真實的（十九）？ （十九）什麼是菩薩在世間行走卻沒有執著（二十）？ （二十）什麼是菩薩在佛法上自在端正，沒有人能夠勝過他（一）？ （一）什麼是菩薩常常不離開佛（二）？ （二）什麼是菩薩安住于真理而學習（三）？ （三）什麼是菩薩的心意對於佛法既不取也不捨（四）？ （四）什麼是菩薩守護一切眾生（五）？ （五）什麼是菩薩到達法輪常轉的境界（六）？ （六）什麼是菩薩乃至證得阿惟顏（Avaivartika，不退轉）（七）？」

佛說：『好啊，好啊。提無離（Timoli）！你所問的關於菩薩的問題是這樣的，能夠讓一切眾生都得到利益。那些在法會中的人，以及未來的人，都將因此得到引導，這樣大乘佛法（Mahayana）才能長久住世。』

佛說：『仔細聽，仔細聽，現在我將要說。』

提無離（Timoli）說：『我們很樂意聽聞。』

佛說：『菩薩用四種方法而得到自在。什麼是這四種方法呢？』

【English Translation】 English version (2) What is it that a Bodhisattva knows the minds of all beings (3)? (3) What is it that a Bodhisattva transforms beings according to their preferences (4)? (4) What is it that a Bodhisattva enters through mental practice (5)? (5) What is it that a Bodhisattva knows the causes and conditions for actions (6)? (6) What is it that a Bodhisattva practices giving, adorns themselves with precepts, patience, diligence, concentration, and wisdom (7)? (7) What is it that a Bodhisattva attains rebirth in the Brahma heaven (8)? (8) What is it that a Bodhisattva's wisdom is supremely honored (9)? (9) What is it that a Bodhisattva always attains victory (10)? (10) What is it that a Bodhisattva attains liberation from this (11)? (11) What is it that a Bodhisattva demonstrates the Dharma to Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and all people, without entering into their realms (12)? (12) What is it that a Bodhisattva is detached from birth and death but does not enter Nirvana (13)? (13) What is it that a Bodhisattva knows that all realms of beings are not separate from the Dharmakaya (Dharma body) (14)? (14) What is it that a Bodhisattva does not depart from the fundamental nature, yet manifests in that which is apart from the fundamental nature (15)? (15) What is it that a Bodhisattva attains honor and nobility, their blessings like a treasury (16)? (16) What is it that a Bodhisattva attains entry into the path according to their desires (17)? (17) What is it that a Bodhisattva fully knows all Dharmas (teachings) (18)? (18) What is it that a Bodhisattva's actions are always peaceful and true (19)? (19) What is it that a Bodhisattva walks in the world without attachment (20)? (20) What is it that a Bodhisattva is self-mastered and upright in the Dharma, none can surpass them (1)? (1) What is it that a Bodhisattva is always inseparable from the Buddha (2)? (2) What is it that a Bodhisattva learns with truth and steadiness (3)? (3) What is it that a Bodhisattva's mind neither grasps nor rejects the Dharma (4)? (4) What is it that a Bodhisattva protects all beings (5)? (5) What is it that a Bodhisattva arrives at the turning of the Dharma wheel (6)? (6) What is it that a Bodhisattva even attains Avaivartika (non-retrogression) (7)?'

The Buddha said: 'Excellent, excellent. Timoli! Your questions about the Bodhisattva are such that they benefit all beings. Those present in this assembly, and those to come, will all be guided by this, so that the Mahayana (Great Vehicle) may abide long in the world.'

The Buddha said: 'Listen carefully, listen carefully, now I will speak.'

Timoli said: 'We are eager to hear.'

The Buddha said: 'A Bodhisattva is self-mastered through four things. What are these four things?'

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四？其光明為一切無所掛礙(一)；所有名寶，其有索者不為愛惜(二)；若明經者說法而不中斷，于邊勸助(三)；若有倩令說法而不以難，承怛薩阿竭不可議踴躍而說之，于菩薩事無所悕望，以法而施與(四)。是名曰四事。

「復有四事深入諸法，其慧所作不離功德。何謂四？於十二因緣而真知之(一)；如自惜身，亦惜於人與身無異(二)；于生死亦不念有所從來、有所從去(三)；一切諸法以空現空(四)。是為四事。

「復有四事悉知一切人心、其功德增減。何謂四事？以入法身而無瑕穢(一)；諸種好悉以現(二)；以四事而觀(三)；其心無破壞便得三昧(四)。是為四事。

「復有四事隨一切所行而教化之。何謂四事？其慧而等(一)；悉化一切人(二)；觀知諸法(三)；其心已凈潔，悉凈一切人心(四)。是為四事。

「復有四事知一切人心化之所行。何謂四事？其智無所不入(一)；其慧無所掛礙(二)；其心無有二(三)；睡臥諸蓋已不復著(四)。是為四事。

「復有四事所作罪福不忘。何謂四事？一切無所斷(一)；亦無所著(二)；而知因緣，所作隨其示現，以法持法(三)；亦不念有我、亦不念有人，隨是教者不失道法(四)。是為四事。

【現代漢語翻譯】 現代漢語譯本： 四種：第一，光明遍照，於一切事物無所掛礙；第二，對於所有珍寶，若有人索取，不會吝惜；第三，若精通經典者說法，則不中斷，並在旁邊勸助；第四，若有人請（菩薩）說法，不會推辭，秉承怛薩阿竭（Tathagata，如來）不可思議的歡喜心而宣說，對於菩薩之事沒有希求，而是以佛法施與他人。這被稱為四事。

又有四事能深入諸法，其智慧所為不離功德。是哪四事？第一，對於十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）能夠真正了知；第二，如同愛惜自己身體一樣，也愛惜他人，視他人與自己無異；第三，對於生死，不執著于從何處來，又往何處去；第四，一切諸法以空性的角度來顯現空性。這就是四事。

又有四事能完全瞭解一切人心，及其功德的增減。是哪四事？第一，以入法身（Dharmakaya，佛的法性之身）而沒有瑕疵污穢；第二，各種美好品德全部顯現；第三，以四種方式進行觀察；第四，內心沒有動搖破壞，便能獲得三昧（Samadhi，禪定）。這就是四事。

又有四事能隨順一切眾生的行為而教化他們。是哪四事？第一，其智慧平等無差別；第二，能夠教化一切人；第三，觀察並瞭解諸法實相；第四，其心已經清凈潔白，也能清凈一切人心。這就是四事。

又有四事能瞭解一切人心，並教化他們所應行的道路。是哪四事？第一，其智慧無所不入；第二，其慧力無所掛礙；第三，其心沒有二念；第四，睡眠和各種煩惱蓋障已經不再執著。這就是四事。

又有四事能使所作的罪與福都不會被遺忘。是哪四事？第一，對於一切事物沒有斷滅的觀念；第二，也沒有執著；第三，瞭解因緣，所作所為隨其示現，以佛法來持守佛法；第四，不執著于有『我』，也不執著于有『人』，隨順這些教導的人不會失去正道。這就是四事。

【English Translation】 English version: Four things: First, its light shines everywhere, without obstruction to all things; second, for all precious treasures, if someone asks for them, one is not stingy; third, if someone who is well-versed in the scriptures preaches, they do not interrupt and assist from the side; fourth, if someone asks (a Bodhisattva) to preach, they do not refuse, but proclaim with the inconceivable joy of the Tathagata (Tathagata, Thus Come One), without any expectation for Bodhisattva affairs, but give to others with the Dharma. These are called the four things.

There are also four things that deeply penetrate all dharmas, and the actions of their wisdom are inseparable from merit. What are the four? First, to truly know the twelve links of dependent origination (referring to ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death); second, to cherish others as one cherishes oneself, seeing others as no different from oneself; third, regarding birth and death, not to be attached to where one comes from or where one goes to; fourth, all dharmas manifest emptiness through emptiness. These are the four things.

There are also four things that fully understand the minds of all beings and the increase or decrease of their merits. What are the four? First, to enter the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) without flaws or defilements; second, all kinds of good qualities are fully manifested; third, to observe with four methods; fourth, without the mind being disturbed or destroyed, one can attain Samadhi (Samadhi, meditative concentration). These are the four things.

There are also four things that can teach and transform all beings according to their actions. What are the four? First, their wisdom is equal and without discrimination; second, they can transform all people; third, they observe and understand the true nature of all dharmas; fourth, their minds are already pure and clean, and they can also purify the minds of all beings. These are the four things.

There are also four things that understand the minds of all beings and teach them the path they should follow. What are the four? First, their wisdom penetrates everything; second, their wisdom is unobstructed; third, their minds have no duality; fourth, sleep and all kinds of afflictive coverings are no longer attached to. These are the four things.

There are also four things that ensure that the sins and merits one commits are not forgotten. What are the four? First, there is no concept of annihilation for anything; second, there is no attachment either; third, understanding the causes and conditions, one's actions follow their manifestations, upholding the Dharma with the Dharma; fourth, not being attached to 'self' or 'others', those who follow these teachings will not lose the right path. These are the four things.

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「復有四事以佈施而莊嚴。何謂四事？以相莊嚴(一)；隨人所喜示現其好(二)；其色甚尊好(三)；所作而不可盡(四)。是為四事。

「復有四事用凈戒而為莊嚴：便為遮迦越羅，不忘菩薩心(一)；得作釋提桓因，以菩薩心而自莊嚴(二)；而作梵天，其心以菩薩而為莊嚴(三)；離一切惡道，但生天上世間作人，以菩薩心而為莊嚴(四)。是為四事。

「復有四事忍辱莊嚴。何謂四事？其音如梵，聲聞者各得所(一)；其聲軟好，譬如迦陵(二)；一切莫不愛樂(三)；常于功德而堅固(四)。是為四事。

「復有四事以精進莊嚴。何謂四事？其身若金剛，諸邪不能得其便(一)；為一切而作厚(二)；所作事具足辦而不中悔，學問無厭極(三)；其心所求而悉具足(四)。是為四事。

「復有四事以禪自莊嚴。何謂四事？所作不抵突(一)、而不調戲(二)、不為弊惡(三)、自知而無異意(四)，是為四事。

「復有四事以智慧而莊嚴。何謂四事？不自念有我、亦不念有人，亦不念有壽、亦不念有命，亦不著、亦不斷(一)；所作甚尊(二)；一切所有無所不入(三)；一切諸法無所復畏(四)。是為四事。

「復有四事其慧自致梵天。何謂四事？以空慈念一

【現代漢語翻譯】 現代漢語譯本 『又有四件事以佈施來莊嚴。哪四件事呢？用形象來莊嚴(一)；隨著人們的喜好展示美好的事物(二)；其顏色非常尊貴美好(三)；所做的事情無窮無盡(四)。這就是四件事。 『又有四件事用清凈的戒律來莊嚴：便能成為轉輪聖王（Chakravartin），不忘菩薩心(一)；能夠成為釋提桓因（Śakra devānām Indra），用菩薩心來莊嚴自己(二)；能夠成為梵天（Brahmā），其心用菩薩心來莊嚴(三)；遠離一切惡道，只在天上世間做人，用菩薩心來莊嚴(四)。這就是四件事。 『又有四件事用忍辱來莊嚴。哪四件事呢？其聲音如梵天般清凈，聽聞者各自得到滿足(一)；其聲音柔和美好，譬如迦陵鳥(Kalaviṅka)(二)；一切眾生沒有不喜愛聽聞的(三)；常常在功德上堅定不移(四)。這就是四件事。 『又有四件事用精進來莊嚴。哪四件事呢？其身體像金剛一樣堅固，各種邪惡勢力不能得逞(一)；為一切眾生做依靠(二)；所做的事情圓滿完成而不後悔，學習知識沒有厭倦(三)；其心中所求都能完全滿足(四)。這就是四件事。 『又有四件事用禪定來莊嚴自己。哪四件事呢？所做的事情不衝突(一)，不戲弄(二)，不做邪惡的事情(三)，自己明白而沒有其他想法(四)，這就是四件事。 『又有四件事用智慧來莊嚴。哪四件事呢？不認為有『我』的存在，也不認為有『人』的存在，也不認為有壽命，也不認為有生命，不執著，也不斷滅(一)；所做的事情非常尊貴(二)；一切所有無所不通達(三)；對於一切諸法沒有什麼可畏懼的(四)。這就是四件事。 『又有四件事，其智慧能自然達到梵天境界。哪四件事呢？用空性的慈悲來念誦一心。

【English Translation】 English version 『Again, there are four things that adorn through giving. What are the four things? Adorning with appearance (1); showing what is good according to people's preferences (2); its color being very noble and good (3); what is done being inexhaustible (4). These are the four things. 『Again, there are four things that adorn through pure precepts: one becomes a Chakravartin (Chakravartin), not forgetting the Bodhisattva mind (1); one is able to become Śakra devānām Indra (Śakra devānām Indra), adorning oneself with the Bodhisattva mind (2); one is able to become Brahmā (Brahmā), one's mind being adorned with the Bodhisattva mind (3); one departs from all evil paths, only being born as a human in the heavens and the world, adorning oneself with the Bodhisattva mind (4). These are the four things. 『Again, there are four things that adorn through patience. What are the four things? Its sound is like Brahmā, those who hear it each obtain what they desire (1); its sound is soft and good, like the Kalaviṅka bird (Kalaviṅka) (2); all beings without exception love to hear it (3); one is always firm in merit (4). These are the four things. 『Again, there are four things that adorn through diligence. What are the four things? One's body is like diamond, all evil forces cannot find an opportunity (1); one becomes a refuge for all (2); what is done is completely accomplished without regret, learning is without weariness (3); what one seeks in one's heart is completely fulfilled (4). These are the four things. 『Again, there are four things that adorn oneself through meditation. What are the four things? What is done is not conflicting (1), not playful (2), not doing evil things (3), understanding oneself without other thoughts (4), these are the four things. 『Again, there are four things that adorn through wisdom. What are the four things? Not thinking that there is a 『self』, nor thinking that there is a 『person』, nor thinking that there is a lifespan, nor thinking that there is life, not being attached, nor being annihilated (1); what is done is very noble (2); everything is penetrated without obstruction (3); there is nothing to fear in all dharmas (4). These are the four things. 『Again, there are four things by which wisdom naturally attains the realm of Brahmā. What are the four things? Using emptiness and compassion to recite with one mind.

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切(一)、教一切人而以加哀(二)、總攬諸法而已護故(三)、等於一切亦不捨佛(四)，是為四事。

「復有四事不離於智。何謂四事？以四禪而住，不動轉于菩薩(一)；以四事三昧三摩越，用漚和拘舍羅故不生無色中(二)；自在心所說不離法(三)；遍至十方盡見諸佛(四)。是為四事。

「復有四事而自在。何謂四事？于內而自滅，于外亦自滅(一)；悉曉了諸法如幻(二)；以慧為力(三)；不自貢高而得度(四)。是為四事。

「復有四事深入慧。何謂四事？知欲而不斷欲，不中道取證(一)；知生死，以漚和拘舍羅而在中(二)；所見悉知其政道、非政道，亦不捨所見(三)；知無黠而親近十二因緣(四)。是為四事。

「復有四事于羅漢、辟支佛、一切人以法而示現，不于中有所悕望。何謂四事？視諸三昧知若如幻(一)、曉了諸法而嚴飾(二)、以旬自娛樂所作審諦(三)、其心自知譬若如幻(四)，是為四事。

「復有四事離生死亦不般泥洹。何謂四事？念諸佛故(一)、其心而等哀(二)、用漚和拘舍羅故(三)、不忘本發心之愿(四)，是為四事。

「復有四事而知一切人不離於法身。何謂四事？視一切人皆自然、諸人入法身亦自然(一)；知一

【現代漢語翻譯】 現代漢語譯本 切(一)、教化一切人並加以慈悲(二)、總括所有佛法並且守護它們(三)、平等對待一切眾生也不捨棄諸佛(四)，這被稱為四件事。

『又有四件事不離於智慧。哪四件事？以四禪而安住，不為菩薩境界所動搖(一)；以四事三昧（Samadhi，禪定）三摩越（Samapatti，等至），運用漚和拘舍羅（Upaya-kausalya，方便善巧）的智慧，因此不生於無色界(二)；以自在的心所說之法不離正道(三)；普遍到達十方世界，完全見到諸佛(四)。這被稱為四件事。

『又有四件事是自在的。哪四件事？于內能自我滅除煩惱，于外也能自我滅除煩惱(一)；完全明瞭諸法如幻象(二)；以智慧為力量(三)；不自高自大而得到解脫(四)。這被稱為四件事。

『又有四件事能深入智慧。哪四件事？知道慾望而不去斷除慾望，不在中道上急於取證(一)；知道生死輪迴，以漚和拘舍羅（Upaya-kausalya，方便善巧）的智慧處於其中(二)；所見的一切都能知道其政治之道、非政治之道，也不捨棄自己的見解(三)；知道沒有智慧而親近十二因緣(四)。這被稱為四件事。

『又有四件事，對於阿羅漢（Arhat，已證悟者）、辟支佛（Pratyekabuddha，獨覺者）、一切人，以佛法來示現，不在其中有所希望。哪四件事？看待各種三昧（Samadhi，禪定）知道它們如同幻象(一)、明瞭諸法並加以莊嚴修飾(二)、以禪悅來自我娛樂，所作所為都審慎諦實(三)、內心自知一切譬如幻象(四)，這被稱為四件事。

『又有四件事能脫離生死，也不入般泥洹（Parinirvana，完全寂滅）。哪四件事？憶念諸佛的緣故(一)、內心平等慈悲(二)、運用漚和拘舍羅（Upaya-kausalya，方便善巧）的智慧(三)、不忘記最初發菩提心時的願望(四)，這被稱為四件事。

『又有四件事能知道一切人不離於法身。哪四件事？看待一切人都具有佛性，諸人進入法身也是自然而然的(一)；知道一個

【English Translation】 English version To teach all people with compassion (1), to encompass all Dharmas and protect them (2), to treat all beings equally and not abandon the Buddhas (3), these are called the four things.

'Furthermore, there are four things that are inseparable from wisdom. What are the four things? To abide in the four Dhyanas (meditative states), without being moved by the realm of a Bodhisattva (1); to use the Samadhi (concentration) of the four things, Samapatti (attainment), and because of Upaya-kausalya (skillful means), not to be born in the Formless Realm (2); to speak with a free mind without deviating from the Dharma (3); to reach all ten directions and fully see all the Buddhas (4). These are called the four things.'

'Furthermore, there are four things that are independent. What are the four things? To extinguish afflictions internally and also to extinguish afflictions externally (1); to fully understand that all Dharmas are like illusions (2); to take wisdom as strength (3); to attain liberation without arrogance (4). These are called the four things.'

'Furthermore, there are four things that deeply penetrate wisdom. What are the four things? To know desire without cutting off desire, not to hastily seek attainment in the Middle Way (1); to know the cycle of birth and death, and to be in the midst of it with Upaya-kausalya (skillful means) (2); to know the political and non-political ways of everything seen, and not to abandon one's own views (3); to know the absence of wisdom and to be close to the Twelve Nidanas (links of dependent origination) (4). These are called the four things.'

'Furthermore, there are four things that are shown to Arhats (enlightened beings), Pratyekabuddhas (solitary Buddhas), and all people through the Dharma, without any expectation in them. What are the four things? To view all Samadhis (meditative states) as illusions (1), to understand all Dharmas and adorn them (2), to delight in meditative joy, and to be deliberate and truthful in all actions (3), to know in one's heart that everything is like an illusion (4). These are called the four things.'

'Furthermore, there are four things that are apart from birth and death and also do not enter Parinirvana (complete cessation). What are the four things? Because of remembering the Buddhas (1), to have equal compassion in one's heart (2), to use Upaya-kausalya (skillful means) (3), not to forget the original vow of Bodhicitta (the aspiration for enlightenment) (4). These are called the four things.'

'Furthermore, there are four things that know that all people are inseparable from the Dharmakaya (Dharma Body). What are the four things? To see all people as having Buddha-nature, and for all people to enter the Dharmakaya naturally (1); to know one

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切人而自然(二)；人自然、慧自然而不疑(三)；人自然、泥洹自然而得忍(四)。是為四事。

「復有四事亦不離本，于無本而見。何謂四事？常念泥洹，欲具足佛法，其意而遍知(一)；以身現遮迦越羅、梵、釋，于其中現功德，令會者因是法(二)；以身現不肖，令劣者得作功德(三)；其有所求者則施與以身，于尊貴現於極豪而往率化(四)。是為四事。

「復有四事持想入無想。何謂四事？生死無常，其心凈(一)；從本已苦，今已慧得(二)；視一切諸法無我(三)；泥洹寂(四)。是為四事。

「復有四事離諸見法。何謂四事？清凈(一)、于慧眼無所不見(二)、佛眼者悉在前立(三)、已度諸法印阿惟顏(四)，是為四事。

「復有四事自在決諸疑。何謂四事？所欲無覆蔽(一)、入諸諦慧(二)、無所不覆(三)、不離諸陀鄰尼(四)，是為四事。

「復有四事而隨習俗無所著。何謂四事？盡知世事(一)；便能度一切人(二)；已離憎愛(三)；以凈于本，無所玷汙(四)。是為四事。

「復有四事而住法。何謂四事？其心自在(一)、其慧亦自在(二)、其智亦自在(三)、漚和拘舍羅而自在(四)，是為四事。

「復有四事。何謂四事？不

【現代漢語翻譯】 現代漢語譯本： 切斷人與自然的分別，達到人與自然的合一（二）；人與自然、智慧與自然合一，不再有疑惑（三）；人與自然、涅槃（Nirvana，寂滅）與自然合一，從而獲得忍辱的智慧（四）。這被稱為四件事。

『還有四件事不離根本，從無根本之處顯現。什麼是四件事？常念涅槃（Nirvana，寂滅），想要圓滿具足佛法，其心意能夠普遍知曉一切（一）；以自身示現轉輪聖王（Chakravartin）、梵天（Brahma）、帝釋天（Śakra），在其中顯現功德，使參與者因此而信奉佛法（二）；以自身示現不賢之人，使資質低下的人也能行功德（三）；對於有所求的人，則以自身施與，對於尊貴之人，示現極其豪邁的姿態，前往引導教化（四）。這被稱為四件事。

『還有四件事，以持想進入無想的境界。什麼是四件事？生死是無常的，內心清凈（一）；從根本上已經歷苦難，現在已經獲得智慧（二）；視一切諸法皆無我（三）；涅槃（Nirvana，寂滅）是寂靜的（四）。這被稱為四件事。

『還有四件事，遠離各種見解之法。什麼是四件事？清凈（一）；以智慧之眼無所不見（二）；佛眼所見的一切都在眼前顯現（三）；已經度過諸法之印阿惟顏（Aviveka，不分別）（四）。這被稱為四件事。

『還有四件事，自在地決斷各種疑惑。什麼是四件事？所想所欲沒有遮蔽（一）；進入諸諦的智慧（二）；沒有什麼不能覆蓋（三）；不離諸陀鄰尼（Dharani，總持）（四）。這被稱為四件事。

『還有四件事，隨順習俗而沒有執著。什麼是四件事？完全瞭解世間之事（一）；便能度化一切人（二）；已經遠離憎恨和愛戀（三）；以清凈為根本，沒有被任何事物沾染污染（四）。這被稱為四件事。

『還有四件事而安住于佛法。什麼是四件事？其心自在（一）；其智慧也自在（二）；其智識也自在（三）；漚和拘舍羅（Upayakausalya，善巧方便）也自在（四）。這被稱為四件事。

『還有四件事。什麼是四件事？不……

【English Translation】 English version: Cutting off the separation between man and nature, achieving the unity of man and nature (two); the unity of man and nature, wisdom and nature, without doubt (three); the unity of man and nature, Nirvana (Nirvana, extinction) and nature, thereby obtaining the wisdom of forbearance (four). These are called the four things.

'There are also four things that do not depart from the root, appearing from where there is no root. What are the four things? Constantly contemplating Nirvana (Nirvana, extinction), desiring to fully possess the Buddha's teachings, with the intention to universally know everything (one); manifesting oneself as a Chakravartin (Chakravartin), Brahma (Brahma), and Śakra (Śakra), displaying merits within them, causing participants to believe in the Dharma because of this (two); manifesting oneself as an unworthy person, enabling those of inferior qualities to perform meritorious deeds (three); for those who seek something, giving oneself to them, and for the noble, displaying an extremely heroic posture, going forth to guide and teach (four). These are called the four things.

'There are also four things, using thought to enter the realm of non-thought. What are the four things? Birth and death are impermanent, the mind is pure (one); having experienced suffering from the root, now having gained wisdom (two); viewing all dharmas as without self (three); Nirvana (Nirvana, extinction) is tranquil (four). These are called the four things.

'There are also four things, departing from the laws of various views. What are the four things? Purity (one); with the eye of wisdom, seeing everything without obstruction (two); everything seen by the Buddha's eye appears before one's eyes (three); having crossed the seal of all dharmas, Aviveka (Aviveka, non-discrimination) (four). These are called the four things.

'There are also four things, freely resolving various doubts. What are the four things? What is thought and desired is without concealment (one); entering the wisdom of the four noble truths (two); there is nothing that cannot be covered (three); not departing from the Dharani (Dharani, total retention) (four). These are called the four things.

'There are also four things, following customs without attachment. What are the four things? Fully understanding worldly affairs (one); then being able to liberate all people (two); having departed from hatred and love (three); with purity as the root, not being contaminated by anything (four). These are called the four things.

'There are also four things, abiding in the Dharma. What are the four things? The mind is free (one); the wisdom is also free (two); the knowledge is also free (three); Upayakausalya (Upayakausalya, skillful means) is also free (four). These are called the four things.

'There are also four things. What are the four things? Not...

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離怛薩阿竭(一)、為一切讚歎佛形容(二)、教照人令發心為菩薩(三)、常念于佛(四)，是為四事。

「復有四事寂而知諸法。何謂四事？以道盡知俗事(一)；一切曉了諸慧(二)；于所聞無有疑而得法忍(三)；不念有是、無是，不隨俗人有所作為(四)。是為四事。

「復有四事而為師無所貪。何謂四事？為一切人作因緣(一)、其心質樸而無諛諂(二)、捨身之安而憂他人(三)、所求慧不用身故但為一切(四)，是為四事。

「復有四事為一切作護。何謂四事？自捨身而憂他人(一)、悉舍諸樂以法自樂(二)、所聞不以為解(三)、以法而自長養(四)，是為四事。

「復有四事當成輪轉。何謂四事？逮得陀鄰尼、逮得自恣所欲(一)；而無盡滅(二)；自入其心，于內曉了諸法(三)；盡解他人(四)。是為四事。

「復有四事乃至阿惟顏。何謂四事？已度于生死，不離於菩薩(一)；便得無所從生法樂忍故，受生死用不離法故(二)；已得阿惟致印(三)；已今得怛薩阿竭印(四)，今到十道地，以到十道地，從次第悉曉了。是為四事。」

佛說菩薩四事經時，三千大千剎土六反震動，其光明無所不明。諸天飛在其上，以億百千種妓樂而娛樂供養佛，雨

【現代漢語翻譯】 現代漢語譯本： 憶念如來(Tathagata)（一）、讚歎佛的功德（二）、教導他人發菩提心成為菩薩（三）、常常憶念佛陀（四），這就是四件事。

『又有四件事能使人寂靜而通達諸法。什麼是四件事？通過修行佛道來徹底瞭解世俗之事（一）；完全明白各種智慧（二）；對於所聽聞的佛法沒有疑惑，從而獲得法忍（三）；心中不執著于『有』或『無』，不隨同世俗之人有所作為（四）。這就是四件事。

『又有四件事能使作為導師的人沒有貪婪。什麼是四件事？為一切人創造修行的因緣（一）；內心質樸誠實，沒有諂媚虛偽（二）；捨棄自身的安樂，而擔憂他人（三）；所追求的智慧不是爲了自身，而是爲了利益一切眾生（四），這就是四件事。

『又有四件事能為一切眾生提供保護。什麼是四件事？捨棄自身利益而擔憂他人（一）；完全捨棄各種世俗享樂，以佛法為樂（二）；對於所聽聞的佛法不輕易自以為理解（三）；用佛法來滋養自身（四），這就是四件事。

『又有四件事能成就法輪常轉。什麼是四件事？獲得陀羅尼(Dharani，總持)和自在隨意的能力（一）；這種能力是無盡無滅的（二）；能夠深入自己的內心，從而在內心深處明白諸法（三）；徹底瞭解他人（四）。這就是四件事。

『又有四件事能達到阿惟顏(Avaivartika，不退轉)。什麼是四件事？已經脫離生死輪迴，不離開菩薩道（一）；便能因獲得無所從來、無所去處的法樂忍耐，而接受生死輪迴的示現，但不離開佛法（二）；已經獲得阿惟致印（三）；現在獲得如來印（四），現在到達十地菩薩的境界，到達十地菩薩的境界后，就能按次第完全明白一切。這就是四件事。』

佛陀宣說《菩薩四事經》時，三千大千世界發生六種震動，光明照耀一切。諸天在空中飛舞，用億萬種音樂來娛樂供養佛陀，降下天花。

【English Translation】 English version: Remembering the Tathagata (離怛薩阿竭) (1), praising the virtues of the Buddha (為一切讚歎佛形容) (2), teaching others to arouse Bodhicitta to become Bodhisattvas (教照人令發心為菩薩) (3), constantly remembering the Buddha (常念于佛) (4). These are the four things.

'Furthermore, there are four things that enable one to be peaceful and understand all Dharmas. What are the four things? Thoroughly understanding worldly matters through the practice of the Buddhist path (以道盡知俗事) (1); completely understanding all kinds of wisdom (一切曉了諸慧) (2); having no doubts about the Dharma one has heard, thereby obtaining Dharma-kshanti (法忍, acceptance of the Dharma) (3); not being attached to 'existence' or 'non-existence' in the mind, and not acting like ordinary people (不念有是、無是，不隨俗人有所作為) (4). These are the four things.'

'Furthermore, there are four things that enable a teacher to be without greed. What are the four things? Creating conditions for all people to practice (為一切人作因緣) (1); having a simple and honest heart, without flattery or hypocrisy (其心質樸而無諛諂) (2); abandoning one's own comfort and worrying about others (捨身之安而憂他人) (3); seeking wisdom not for oneself, but for the benefit of all beings (所求慧不用身故但為一切) (4). These are the four things.'

'Furthermore, there are four things that provide protection for all beings. What are the four things? Abandoning one's own interests and worrying about others (自捨身而憂他人) (1); completely abandoning all worldly pleasures and taking joy in the Dharma (悉舍諸樂以法自樂) (2); not easily assuming that one understands the Dharma one has heard (所聞不以為解) (3); nourishing oneself with the Dharma (以法而自長養) (4). These are the four things.'

'Furthermore, there are four things that accomplish the constant turning of the Dharma wheel. What are the four things? Obtaining Dharani (陀鄰尼, total retention) and the ability to be free and at ease (逮得自恣所欲) (1); this ability is endless and inexhaustible (而無盡滅) (2); being able to delve deeply into one's own mind, thereby understanding all Dharmas from the depths of one's heart (自入其心，于內曉了諸法) (3); thoroughly understanding others (盡解他人) (4). These are the four things.'

'Furthermore, there are four things that lead to Avaivartika (阿惟顏, non-retrogression). What are the four things? Having already escaped the cycle of birth and death, and not departing from the Bodhisattva path (已度于生死，不離於菩薩) (1); one can then accept the manifestations of birth and death without departing from the Dharma, because one has obtained the Dharma-kshanti of having nowhere to come from and nowhere to go to (便得無所從生法樂忍故，受生死用不離法故) (2); having already obtained the Avaivartika seal (已得阿惟致印) (3); now obtaining the Tathagata seal (已今得怛薩阿竭印) (4), now reaching the stage of the Ten Bhumis of Bodhisattvas, and after reaching the stage of the Ten Bhumis of Bodhisattvas, one can completely understand everything in sequence. These are the four things.'

When the Buddha spoke the Bodhisattva Four Things Sutra, the three thousand great thousand worlds shook in six ways, and the light illuminated everything. The devas flew in the sky, using billions of kinds of music to entertain and make offerings to the Buddha, and rained down heavenly flowers.

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于天華，皆言：「善哉，善哉。佛從無數劫所行今皆聞之。其在會者、其聞是法，從本已作功德。聞已，便諷、誦、持，復為一切人廣說，其心未曾忘，菩薩如是輩人所作亦當如佛。吾等已得是利。所以者何？逮聞是法。」

爾時，諸天及人八萬四千皆發阿耨多羅三耶三菩提心，萬二千菩薩皆得無所從生法樂忍。

提無離菩薩問佛：「從怛薩阿竭般泥洹已后，其有聞是經者，諷、誦、贊、供事，當得幾法功德？」

佛言：「當得八法功德：其信無有異於菩薩而堅住(一)；其身施人，于功德而令增益於一切人，其心無所恨(二)；住于無極大哀，教照一切(三)；以法故學問不厭足，若海不厭眾流(四)；欲護諸法(五)；以法功德而自長養，雖身而死後還倍好(六)；入諸福功德，具足本願，為諸佛所擁護(七)；降伏眾魔，以離恐懼(八)。菩薩以是八事，佛般泥洹已后便逮得功德法。」

爾時，三千大千剎土地為六反震動，悉平如掌，諸山陵、海水、陂渠、溝坑悉見如地，其在水中謂為如故。以百歲枯木諸樹皆生若干種葉，其葉者在佛方面皆傾枝向之；其餘好樹亦復如是。地為生蓮華，大如車輪，其色無數，其光明悉開闢三千大千之剎土。從下視上了無所見，但聞妓樂，其音甚好。爾

【現代漢語翻譯】 現代漢語譯本： 于天華（Utpala，地名），大家都說：『太好了，太好了。佛陀無數劫以來所修行的，今天都聽聞了。那些在法會中的人，聽聞此法，都是從過去已經積累了功德。聽聞之後，便能背誦、持守，並且為一切人廣泛宣說，心中從未忘記，這樣的菩薩所作所為也應當像佛陀一樣。我們已經得到了這樣的利益。為什麼呢？因為我們能夠聽聞此法。』 當時，諸天及人八萬四千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），一萬二千菩薩都獲得了無所從生法樂忍（anutpattika-dharma-ksanti，無生法忍）。 提無離菩薩（Timuli Bodhisattva）問佛陀：『從怛薩阿竭（Tathagata，如來）般泥洹（Parinirvana，圓寂）之後，如果有聽聞此經的人，能夠背誦、讚歎、供養，將會得到多少功德？』 佛陀說：『將會得到八種功德：其信仰堅定不移，與菩薩無異(一)；其身體佈施給他人，對於功德而言，能令一切人增益，心中沒有遺憾(二)；安住于無極的大慈悲，教化照亮一切(三)；因為佛法的緣故，學習永不滿足，如同大海不厭棄眾多的河流(四)；想要守護諸法(五)；以佛法的功德來滋養自己，即使身死之後，來世會更好(六)；進入各種福德功德之中，具足本來的誓願，為諸佛所擁護(七)；降伏眾魔，遠離恐懼(八)。菩薩憑藉這八件事，在佛陀般泥洹之後，便能獲得功德之法。』 當時，三千大千剎土（Trisahasra-maha-sahasra-lokadhatu，三千大千世界）為之六種震動，全部平坦如手掌，所有的山陵、海水、陂渠、溝坑都顯現如地，那些在水中的生物感覺和平常一樣。一百年的枯木和各種樹木都生出各種各樣的葉子，這些葉子朝著佛陀的方向傾斜；其餘的好樹也是這樣。大地上生出蓮花，大如車輪，顏色無數，其光明全部照亮了三千大千剎土。從下往上看，什麼都看不見，只能聽到美妙的音樂。

【English Translation】 English version: In Utpala, everyone said: 'Excellent, excellent. What the Buddha has practiced for countless kalpas, we have heard today. Those who are present at this assembly and hear this Dharma have already accumulated merit from the past. After hearing it, they recite, uphold, and widely explain it to all people, never forgetting it in their minds. The actions of such Bodhisattvas should be like those of the Buddha. We have obtained this benefit. Why? Because we have been able to hear this Dharma.' At that time, eighty-four thousand devas and humans all generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), and twelve thousand Bodhisattvas all attained the Anutpattika-dharma-ksanti (the patience with the unoriginated Dharma). Timuli Bodhisattva asked the Buddha: 'After the Tathagata (Thus Come One) enters Parinirvana (complete Nirvana), how much merit will those who hear this sutra, recite, praise, and make offerings to it obtain?' The Buddha said: 'They will obtain eight kinds of merit: Their faith will be unwavering, no different from that of a Bodhisattva (1); they will give their bodies to others, increasing merit for all people, without any regret in their hearts (2); they will abide in boundless great compassion, illuminating all (3); because of the Dharma, they will never be satisfied with learning, like the ocean never being satisfied with the multitude of rivers (4); they will desire to protect all Dharmas (5); they will nourish themselves with the merit of the Dharma, and even if they die, they will be reborn in a better state (6); they will enter into all kinds of blessings and merits, fulfilling their original vows, and will be protected by all Buddhas (7); they will subdue all demons and be free from fear (8). With these eight things, Bodhisattvas will attain the Dharma of merit after the Buddha enters Parinirvana.' At that time, the Trisahasra-maha-sahasra-lokadhatu (three-thousand-great-thousand world system) shook in six ways, becoming as flat as the palm of a hand. All the mountains, seas, ponds, ditches, and pits appeared as the ground. Those in the water felt as usual. Hundred-year-old withered trees and all kinds of trees grew various kinds of leaves, and these leaves inclined towards the Buddha. The other good trees were also like this. Lotuses grew on the ground, as large as chariot wheels, with countless colors, and their light illuminated the entire Trisahasra-maha-sahasra-lokadhatu. Looking up from below, nothing could be seen, only beautiful music could be heard.

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時，從冰山、香山，其香到是，無所不遍。其華從是山出乃來雨佛上，遍其地，沒人踝。佛所坐樹其樹亦出華，亦聞妓樂音若如天樂。其佛上便有三十萬里珍寶華蓋而覆蓋座，蓋間而有珍寶鈴周匝其邊，悉皆垂珠，從其垂珠間其音聲悉遍三千大千之剎土。

舍利弗前長跪問佛：「是何本之瑞應乃有是現？」

佛謂舍利弗：「有王名曰伅真陀羅，從名香山與諸伅真陀羅無央數千、與犍陀羅無央數千、與諸天無央數千而俱來。」

說是瑞應，言適未竟，便見伅真陀羅與八萬四千伎人俱來，及無央數人。其華從上墮，譬若天雨從上悉下。與諸俱來者頭面著地為佛作禮，繞佛三匝皆在前住。

伅真陀羅王便以手持琉璃之琴。所以者何？是本之愿。面面各四萬二千伎樂，伅真陀羅在其中央，同時鼓琴，其聲悉遍三千大千之剎土。諸欲天子所有伎樂，應時其音不與是聲而等。所以者何？其音悉覆，即令不如。諸欲天子、諸色天子皆悉到佛所。

鼓是音時，三千大千之剎土應時諸樹、名大山、冰山、王摩訶目鄰皆悉[(尸@言)令][(尸@言)令]搖，譬若如舞，一切低昂皆向佛，譬若如人之作禮。比丘、比丘尼、優婆塞、優婆夷，諸一一尊比丘及新發意菩薩，其在會者諸天、龍、鬼、神，一

【現代漢語翻譯】 現代漢語譯本： 當時，從冰山、香山散發出來的香氣，無處不遍。那些花從山上生出，然後像雨一樣落在佛的身上，遍佈大地，淹沒了腳踝。佛所坐的樹也開出花朵，還能聽到像天樂一樣的音樂聲。在佛的上方，便有三十萬里珍寶組成的華蓋覆蓋著座位，華蓋之間有珍寶鈴鐺環繞四周，全部都垂著珠子，從那些垂珠之間發出的聲音遍佈三千大千世界（Sahasra-Mahasahasra-lokadhatu）。 舍利弗（Sariputra）上前長跪問佛：『這是什麼緣由產生的瑞應，才會有這樣的景象出現？』 佛告訴舍利弗：『有一位國王名叫伅真陀羅（Candanotpalaka），他從名香山帶著無數的伅真陀羅、無數的犍陀羅（Gandharva）、無數的天人一同前來。』 正在說著這些瑞應，話還沒說完，就看見伅真陀羅帶著八萬四千名樂伎一同前來，以及無數的人。那些花從空中落下，就像天雨一樣從上而下。他們和所有一起來的人都頭面著地，向佛作禮，繞佛三圈，然後都站在佛前。 伅真陀羅王便用手拿著琉璃琴。這是因為他過去所發的愿。每個方向都有四萬二千種樂器演奏，伅真陀羅在樂伎的中央，同時彈奏琴，琴聲遍佈三千大千世界。諸欲界天子（Kama-avacara）所有的音樂，當時都無法與這琴聲相比。這是因為這琴聲完全覆蓋了其他聲音，使它們顯得不如。諸欲界天子、諸色界天子（Rupa-avacara）都來到了佛的處所。 當琴聲響起時，三千大千世界的樹木、名山、冰山、王摩訶目鄰（Mahameru）都搖動起來，就像在跳舞一樣，一切都朝著佛的方向低頭，就像人作禮一樣。比丘（Bhikkhu）、比丘尼（Bhikkhuni）、優婆塞（Upasaka）、優婆夷（Upasika），每一位比丘以及新發菩提心的菩薩，以及在法會上的諸天、龍（Naga）、鬼、神，都...

【English Translation】 English version: At that time, the fragrance emanating from Ice Mountain and Fragrance Mountain permeated everywhere. The flowers from these mountains sprang forth and rained down upon the Buddha, covering the ground and submerging the ankles. The tree upon which the Buddha sat also blossomed, and the sound of music, like heavenly music, could be heard. Above the Buddha, there was a canopy of thirty hundred thousand leagues of precious jewels covering the seat, with precious jewel bells all around its edges, all adorned with hanging pearls. The sound from these hanging pearls pervaded the three thousand great thousand world realms (Sahasra-Mahasahasra-lokadhatu). Sariputra, kneeling before the Buddha, asked, 'What is the cause of this auspicious response that such a phenomenon appears?' The Buddha told Sariputra, 'There is a king named Candanotpalaka, who comes from Fragrance Mountain with countless Candanotpalakas, countless Gandharvas, and countless Devas.' While speaking of these auspicious signs, before the words were finished, Candanotpalaka was seen coming with eighty-four thousand musicians, and countless people. The flowers fell from above, like rain from the sky. They and all those who came with them prostrated themselves before the Buddha, circumambulated the Buddha three times, and then stood before the Buddha. King Candanotpalaka then held a lute made of lapis lazuli in his hand. The reason for this is his original vow. On each side, there were forty-two thousand musical instruments playing, with Candanotpalaka in the center, playing the lute simultaneously, its sound pervading the three thousand great thousand world realms. The music of all the Kama-avacara (desire realm) devas at that time could not compare to this sound. This is because the sound completely covered the others, making them inferior. All the Kama-avacara devas and all the Rupa-avacara (form realm) devas came to the Buddha's place. When the sound of the lute arose, the trees, famous mountains, Ice Mountain, and Mount Mahameru of the three thousand great thousand world realms all shook, as if dancing, and everything bowed towards the Buddha, as if people were making obeisance. Bhikkhus, Bhikkhunis, Upasakas, Upasikas, each and every Bhikkhu, and newly aspiring Bodhisattvas, as well as the Devas, Nagas, ghosts, and spirits at the assembly, all...

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切自於坐皆踴躍，𡶅峨其身而欲起舞。

提無離菩薩問：「尊聲聞已離諸欲，悉得八惟務禪，盡見四諦。何緣復舞？」

諸尊聲聞答言：「吾等不得自在，用是琴聲，于坐不能忍其音、亦不能制其心令堅住。」

提無離菩薩問摩訶迦葉言：「仁者年尊而知厭足，自守如戒，為諸天及人之所敬愛。云何不能自制身舞，若如小兒？」

摩訶迦葉言：「譬若隨藍風一起時，諸樹、名大樹而不能自制。所以者何？其身不堪伅真陀羅王琴聲，譬若如隨藍風起時，以是故，吾等而不能自制。今乃知上人之所作，其功德不可當。諸聲聞之所有，今悉為是音而覆蔽。」

提無離菩薩復謂摩訶迦葉：「觀諸阿惟越致所作為，聞是琴聲而無動者，其有智人聞是奈何，而不發阿耨多羅三藐三菩提心？諸聲聞之所有威神之力皆悉為琴聲而所覆蔽，是音不能動搖諸摩訶衍。伅真陀羅王所有伎樂、八萬四千音聲皆悉佛威神之所接，亦伅真陀羅本願福之所致。」

諸所音樂聲莫不聞其聲，皆言：「諸法等而悉脫，下、中、上悉凈，而亦空，無有異。一切諸人計無有人已，過去、當來、今現在亦爾，但聞其音，了無所有。其法者，一切人聲亦復如是。一切剎等，剎所已故等，而無剎故(二)。

「其明無所

【現代漢語翻譯】 現代漢語譯本：當琴聲響起時，所有在座的人都跳躍起來，挺直身體，想要起舞。

提無離菩薩（Timoli Bodhisattva）問道：『各位尊貴的聲聞（Sravaka，聽聞佛法而證悟者）已經遠離各種慾望，完全獲得了八種禪定，徹底明白了四諦（Four Noble Truths）。為什麼還會跳舞呢？』

各位尊貴的聲聞回答說：『我們無法自主控制自己，因為這琴聲的緣故，在座位上無法忍受這聲音，也無法控制自己的心使其堅定不動。』

提無離菩薩問摩訶迦葉（Mahakasyapa，釋迦牟尼佛的大弟子之一）說：『仁者您年事已高，懂得滿足，嚴守戒律，為諸天和人們所敬愛。為什麼不能控制自己的身體不跳舞，像小孩子一樣呢？』

摩訶迦葉說：『譬如強風吹起時，即使是高大的樹木也無法控制自己搖動。這是什麼原因呢？因為我的身體無法承受伅真陀羅王（Tunjindara-raja）的琴聲，就像強風吹起時一樣，因此我們無法控制自己。現在才知道上人（指佛）所作的功德不可估量。我們這些聲聞所擁有的所有能力，現在都被這琴聲所掩蓋。』

提無離菩薩又對摩訶迦葉說：『看看那些阿惟越致（Avaivartika，不退轉菩薩）的所作所為，他們聽見這琴聲卻沒有動搖。有智慧的人聽見這琴聲，為什麼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？各位聲聞所擁有的威神之力都被琴聲所掩蓋，但這琴聲無法動搖大乘修行者。伅真陀羅王所擁有的所有伎樂、八萬四千種音聲，都是佛的威神力所加持，也是伅真陀羅王過去願力福報所致。』

所有音樂的聲音都聽到這樣的說法：『諸法平等而都解脫，下、中、上都清凈，而且是空性的，沒有差別。所有人都認為沒有人存在，過去、未來、現在也是如此，只是聽到聲音，實際上什麼都沒有。這種法，一切人的聲音也是如此。一切剎土（Buddha-land）等等，因為剎土的緣故是平等的，因為沒有剎土的緣故也是平等的。』

『其明無所』

【English Translation】 English version: When the music started, everyone sitting there jumped up, straightened their bodies, and wanted to dance.

The Bodhisattva Timoli asked: 'Venerable Sravakas (hearers of the Buddha's teachings who have attained enlightenment), you have already abandoned all desires, fully attained the eight stages of meditation, and completely understood the Four Noble Truths. Why are you still dancing?'

The venerable Sravakas replied: 'We cannot control ourselves. Because of this music, we cannot endure the sound while sitting, nor can we control our minds to remain firm and still.'

The Bodhisattva Timoli asked Mahakasyapa (one of the Buddha's great disciples): 'Venerable one, you are old and know contentment, you uphold the precepts strictly, and are respected and loved by gods and humans. Why can't you control your body from dancing, like a child?'

Mahakasyapa said: 'It is like when a strong wind arises, even tall trees cannot control themselves from swaying. Why is this? Because my body cannot withstand the music of Tunjindara-raja's (king Tunjindara) lute, just like when a strong wind arises. Therefore, we cannot control ourselves. Now I know that the merits of what the Supreme One (referring to the Buddha) has done are immeasurable. All the abilities that we Sravakas possess are now overshadowed by this music.'

The Bodhisattva Timoli then said to Mahakasyapa: 'Look at the actions of those Avaivartikas (non-regressing Bodhisattvas). They hear this music but are not moved. Why wouldn't a wise person, upon hearing this music, generate the mind of Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment)? All the majestic and spiritual powers that you Sravakas possess are overshadowed by the music, but this music cannot shake the Mahayana practitioners. All the music and the eighty-four thousand sounds possessed by Tunjindara-raja are blessed by the Buddha's majestic power and are also the result of Tunjindara-raja's past vows and blessings.'

All the musical sounds heard this statement: 'All dharmas (teachings) are equal and liberated, the lower, middle, and upper are all pure, and they are empty, without difference. Everyone thinks that no one exists, the past, future, and present are also like this, only hearing the sound, but actually there is nothing. This dharma, the sound of all people is also like this. All Buddha-lands, etc., are equal because of the Buddha-lands, and they are also equal because there are no Buddha-lands.'

'Its brightness is nowhere.'

---

有，等而稱其剎者，無有生者、亦無長大者。是故，空無有識而自然，諸所有無所有是自然(三)。

「亦不可得外行、亦不可得內行。其慧而本異法，而字法亦無所有，其名亦爾(四)。

「其知名色無所有，其行無著已，過去安無有極(五)。

「已從聞法本，盡壞無所有，亦無所至、亦無所住(六)。

「其所計但有字，但字盡知字法而等不校別(七)。

「心所持等持故，無所有，其本轉而不相知。心所思亦無所生，其知是慧便入法(八)。

「其根根已等斷，前與后法這等，其知等於三世，其慧便入無央數(九)。

「凡人為色名之所繫，是者凡之所作，從本至本、從生至老無有已，已知因緣不復滅。

「其言有我、有人，是與本而反(十)。

「我所住等無所住、諸法亦無所住，其知住無所住，是為歡喜聞信(十一)。

「譬若雨而有電，是上之自然。一切諸法我，故曰自然(二)。

「我與人自然空，已知是者便入陀鄰尼印，諸所脫門戶而悉知。

「相等相故(三)。

「無有相法者、無有空故。無悕望用字故，故與法別，便有上、中、下(四)。其字者不自知而別用，不可見故，其心已本來故，而有本者續故。已

【現代漢語翻譯】 現代漢語譯本： 『有』，如果以『剎』（Kshatra，統治區域）來稱呼它，那麼那裡既沒有眾生的出生，也沒有眾生的成長。因此，『空』（Sunyata，空性）是無識且自然的，所有存在和不存在都是自然的（三）。

『既不能得到外在的行為，也不能得到內在的行為。』它的智慧與根本的法則不同，文字的法則也一無所有，它的名稱也是如此（四）。

『如果知道名色（Namarupa，名稱和形式）一無所有，它的行為沒有執著，那麼過去就沒有盡頭（五）。』

『已經從聽聞佛法開始，完全摧毀了一切所有，既無所去，也無所住（六）。』

『他所計較的只是文字，只是完全瞭解文字的法則，並且平等地不加以區別（七）。』

『心所持的平等，因此一無所有，它的根本轉變而不互相瞭解。心所思念的也沒有產生，知道這些智慧就能進入佛法（八）。』

『他的根（Indriya，感官）已經平等地斷除，前法和后法是相等的，如果知道三世是平等的，他的智慧就能進入無央數（無數）（九）。』

『凡夫因為色（Rupa，形式）和名稱的束縛，這些都是凡夫所造作的，從根本到根本，從生到老都沒有停止，如果已經知道因緣，就不會再滅亡。』

『如果說有『我』（Atman，自我）、有『人』（Pudgala，補特伽羅），這與根本是相反的（十）。』

『我所居住的地方平等地無所居住，諸法也無所居住，如果知道居住在無所居住的地方，這就是歡喜地聽聞和相信（十一）。』

『譬如雨中有閃電，這是上天的自然。一切諸法都是我，所以說是自然（二）。』

『我和人自然是空的，如果知道這些就能進入陀鄰尼印（Dharani-mudra，總持印），所有脫離的門戶都能完全瞭解。』

『相等和相的緣故（三）。』

『沒有相的法則，因為沒有空性。沒有希望使用文字的緣故，所以與法則不同，便有上、中、下（四）。』文字不能自己知道而分別使用，因為不可見，他的心已經本來如此，而有根本的延續。已經

【English Translation】 English version: 'Having,' if one calls its realm 'Kshatra' (ruling area), then there are no beings born there, nor do they grow. Therefore, 'emptiness' (Sunyata, emptiness) is without consciousness and natural, all that exists and does not exist is natural (three).

'Neither can external actions be obtained, nor can internal actions be obtained.' Its wisdom is different from the fundamental law, and the law of words is also without anything, and so is its name (four).

'If one knows that 'name and form' (Namarupa, name and form) are without anything, and its actions have no attachment, then the past has no end (five).'

'Having started from hearing the Dharma, completely destroy everything that exists, neither going anywhere nor dwelling anywhere (six).'

'What he calculates is only words, only fully understanding the law of words, and equally not distinguishing them (seven).'

'The equanimity held by the mind, therefore without anything, its fundamental transformation without mutual understanding. What the mind thinks of is also not produced, knowing these wisdoms can enter the Dharma (eight).'

'His senses (Indriya, senses) have been equally cut off, the previous Dharma and the subsequent Dharma are equal, if one knows that the three times are equal, his wisdom can enter the immeasurable (nine).'

'Ordinary people are bound by form (Rupa, form) and name, these are all created by ordinary people, from root to root, from birth to old age without stopping, if one already knows the causes and conditions, they will not be destroyed again.'

'If one says there is 'self' (Atman, self), there is 'person' (Pudgala, individual), this is contrary to the root (ten).'

'The place where I dwell is equally without dwelling, all dharmas are also without dwelling, if one knows to dwell in the place where there is no dwelling, this is joyfully hearing and believing (eleven).'

'It is like lightning in the rain, this is the nature of heaven. All dharmas are me, therefore it is called nature (two).'

'I and people are naturally empty, if one knows these, one can enter the Dharani-mudra (Dharani-mudra, the seal of total retention), all the doors that are freed can be fully understood.'

'Equality and the cause of form (three).'

'There is no law of form, because there is no emptiness. There is no hope to use words, so it is different from the law, then there is upper, middle, and lower (four).' Words cannot know themselves and use them separately, because they are invisible, his heart has been like this from the beginning, and there is a fundamental continuation. Already

---

知諸法無所有，已為斷本際故(五)。

「已斷本際，為一切而有行；已知本際等，是則為慈哀(六)。

「已凈于慈，便等於苦、樂，亦不喜、亦不憂，所已者是為上人。已入本故，法學者寂而寂，若說、若不說，無所增減法者，所以故寂而無悕望(七)。

「空中之聲而不可獲，但可聞，無所說，若所說、若所聞皆不誠。」

聞是音時，八千菩薩悉得無所從生法樂忍。

提無離菩薩問佛：「是嘆聲從所出？」

佛語：「若問伅真陀羅王，悉自為若說之。」

應時受言，便問伅真陀羅：「是嘆聲所從出？」則答言：「從一切人聲從彼出。」

復問：「一切人聲從所出？」

「從空出。」

提無離菩薩則言：「伅真陀羅！一切人聲不從意出？」

伅真陀羅復問提無離菩薩：「是聲當從身出？為從心出？」

提無離言：「亦不從身出，亦不從心出。何以故？其身不常住故。譬若草不常生、若墻壁不常而住，會有僻時。其心無有形，亦不可見、亦不可聞、亦不可聽，譬若如幻。」

伅真陀羅復問提無離：「若無有身、無心，是聲何從得出？」

則答言：「一切從念自然而有聲。如仁說聲從念便有，今我嘆聲因空而出。所已故？諸

【現代漢語翻譯】 現代漢語譯本： 『通達諸法皆無自性，是因為已經斷除了根本的邊際。』(五)

『已經斷除了根本的邊際，是爲了利益一切眾生而行；已經了知根本邊際平等，這就是慈悲。』(六)

『已經清凈了慈悲之心，便能平等對待苦與樂，既不歡喜也不憂愁，達到這種境界的就是上人。已經進入了根本的境界，修習佛法的人寂靜而又寂靜，無論是說還是不說，對於法都沒有增減，所以才寂靜而沒有希求。』(七)

『虛空中傳來的聲音不可捉摸，只能聽見，沒有什麼可說的，無論所說還是所聽，都不是真實的。』

聽到這個聲音時，八千位菩薩都獲得了無所從來生的法樂忍（Dharmasukha-ksanti）。

提無離菩薩（Timoli Bodhisattva）問佛：『這個讚歎的聲音是從哪裡發出的？』

佛說：『如果問伅真陀羅王（Tsunjindhara King），他會親自為你解說。』

提無離菩薩立刻遵從佛的教誨，便問伅真陀羅王：『這個讚歎的聲音是從哪裡發出的？』伅真陀羅王回答說：『從一切人的聲音中發出。』

提無離菩薩又問：『一切人的聲音是從哪裡發出的？』

『從虛空中發出。』

提無離菩薩便說：『伅真陀羅王！一切人的聲音不是從意念中發出的嗎？』

伅真陀羅王反問提無離菩薩：『這個聲音應當是從身體發出？還是從心中發出？』

提無離菩薩說：『既不是從身體發出，也不是從心中發出。為什麼呢？因為身體不是常住的。譬如草不是常生的，墻壁也不是常住的，總會有崩塌的時候。而心沒有形狀，既不可見，也不可聞，也不可聽，就像幻象一樣。』

伅真陀羅王又問提無離菩薩：『如果沒有身體，沒有心，這個聲音從哪裡發出呢？』

提無離菩薩回答說：『一切聲音都是從念頭自然而產生的。正如您所說，聲音從念頭產生，現在我讚歎的聲音是因為空性而發出。這是為什麼呢？諸法』

【English Translation】 English version: 'Knowing that all dharmas are without own-being, is because one has already severed the fundamental boundary.' (Five)

'Having severed the fundamental boundary, one acts for the sake of all beings; having known the fundamental boundary as equal, this is compassion.' (Six)

'Having purified compassion, one becomes equal to suffering and joy, neither rejoicing nor grieving; one who has attained this is a superior person. Having entered the fundamental state, the Dharma learner is silent and still, whether speaking or not speaking, there is no increase or decrease in the Dharma; therefore, one is silent and without longing.' (Seven)

'The sound in the empty space cannot be grasped, it can only be heard, there is nothing to say, whether what is said or what is heard is not real.'

Upon hearing this sound, eight thousand Bodhisattvas all attained the Dharma-joy-acceptance (Dharmasukha-ksanti) of non-origination.

Timoli Bodhisattva asked the Buddha: 'From where does this sound of praise originate?'

The Buddha said: 'If you ask King Tsunjindhara (Tsunjindhara King), he will personally explain it to you.'

Immediately accepting the words, he then asked Tsunjindhara: 'From where does this sound of praise originate?' Then he answered: 'It originates from the voices of all people.'

He further asked: 'From where do the voices of all people originate?'

'They originate from emptiness.'

Timoli Bodhisattva then said: 'Tsunjindhara! Do not the voices of all people originate from intention?'

Tsunjindhara then asked Timoli Bodhisattva: 'Does this sound originate from the body? Or does it originate from the mind?'

Timoli said: 'It originates neither from the body nor from the mind. Why? Because the body is not permanent. It is like grass that does not grow forever, or a wall that does not stand forever; there will be a time when it collapses. The mind has no form, it cannot be seen, heard, or listened to; it is like an illusion.'

Tsunjindhara then asked Timoli: 'If there is no body and no mind, from where does this sound originate?'

He then answered: 'All sounds arise naturally from thought. Just as you say that sound arises from thought, now my sound of praise arises because of emptiness. Why is this? All dharmas'

---

聲不離空故。」

伅真陀羅則言：「如仁欲知聲者，皆因空自然有聲。但聞音而不可見，即時滅。其滅者亦空，故曰自然。諸法所以等者，如空等故。其有所說、無所說亦等。所以者？空等故。一切諸法但可聞，不可見。其所聞法，于聞不見其法。如法聲不見，是聲亦於法不現。諸法不可覺，所以聞者，已漚和拘舍羅故而可聞，則亦無所聞。已漚和拘舍羅知，便於法無所悕望。無所悕望者，是固要是固力，不復羸便堅強，無有能斷。無有能斷者，無有生；無有生者，無所屬；無所屬者，便已輕；已輕者，便凈潔；已凈者，便無垢。已無法，甚明、甚朗。甚明者是心本，心本者為過；其過者知過已，已過者便無有想。已過諸想，其處轉上。轉上者是菩薩忍，已得忍者無所不忍，亦忍空、亦忍人。何以故？空亦不離人。何所是空？人則空，忍于無想、忍于有想。所以故？想者自然而無想，亦忍無愿、亦忍有愿。所以故？其愿想自然，無有愿本。諸法泥洹，亦復忍于生死。所以故？生死者譬若如夢。菩薩得忍者不疑有無，持一計而盡知一切人。用得忍故，知一切諸法亦無所至、亦無所來，知諸法悉住。已住於法者，知一切人亦住。已入是法者，是為無所從生法樂忍，但有音聲。其法忍者，亦無所語、無可說，其本者亦

【現代漢語翻譯】 現代漢語譯本 『聲音不離空性』。

伅真陀羅（Dharmatrāta，論師名）則說：『如您想了解聲音，一切聲音都因空性而自然產生。只能聽到聲音而無法看見，隨即消失。這消失也是空性，所以說是自然。諸法之所以平等，是因為空性平等。所說和未說也平等。為什麼呢？因為空性平等。一切諸法只能聽見，不能看見。所聽聞的法，在聽聞時也看不見其法。如法之聲不可見，這聲音也不在法中顯現。諸法不可覺知，之所以能聽見，是因為已經有了漚和拘舍羅（Aukho-kośala，不清楚具體含義，疑為某種聽覺能力或狀態）才能聽見，但實際上也沒有聽見什麼。已經通過漚和拘舍羅知曉，對於法便沒有了希求。沒有希求，就是堅固的要力，不再羸弱而變得堅強，沒有能斷絕的。沒有能斷絕的，就沒有生；沒有生，就沒有所屬；沒有所屬，就變得輕盈；輕盈，就變得清凈；清凈，就沒有垢染。沒有了法，就非常明亮、非常清晰。非常明亮就是心的根本，心的根本就是過失；知道過失后，已經超越過失，就沒有了念想。超越了所有念想，其境界就更加提升。更加提升就是菩薩的忍辱，得到忍辱的人沒有什麼不能忍受的，既能忍受空性，也能忍受人。為什麼呢？因為空性不離人。什麼是空性？人就是空性，忍受無想，也忍受有想。為什麼呢？因爲念想自然而然就沒有念想，也忍受無愿，也忍受有愿。為什麼呢？因為願望的念想是自然而然的，沒有願望的根本。諸法涅槃，也忍受生死。為什麼呢？生死就像夢一樣。菩薩得到忍辱，不懷疑有無，持守一個法門就能完全瞭解一切人。因為得到忍辱，知道一切諸法既無所至，也無所來，知道諸法都安住。已經安住於法的人，知道一切人也安住。已經進入這種法的人，就是無所從來而生的法樂忍，只有音聲。得到法忍的人，也沒有什麼可說，沒有什麼可講，其根本也……』

【English Translation】 English version 『Sound is not separate from emptiness.』

Dharmatrāta then said: 『If you wish to understand sound, all sounds arise naturally from emptiness. One can only hear the sound but cannot see it, and it vanishes immediately. This vanishing is also emptiness, hence it is said to be natural. The reason why all dharmas (phenomena, things) are equal is because emptiness is equal. What is spoken and what is not spoken are also equal. Why? Because emptiness is equal. All dharmas can only be heard, not seen. The dharma that is heard, one does not see the dharma when hearing it. Just as the sound of dharma is invisible, this sound does not appear in the dharma either. Dharmas cannot be perceived. The reason why one can hear is because one already possesses Aukho-kośala (unclear specific meaning, suspected to be a certain auditory ability or state), but in reality, one does not hear anything. Having understood through Aukho-kośala, one no longer has any desire for the dharma. Having no desire is a firm and essential strength, no longer weak but becoming strong, with nothing that can sever it. Having nothing that can be severed, there is no birth; having no birth, there is no belonging; having no belonging, one becomes light; being light, one becomes pure; being pure, one has no defilements. Having no dharma, one is extremely bright and clear. Being extremely bright is the root of the mind, the root of the mind is fault; knowing the fault, having transcended the fault, one has no thoughts. Having transcended all thoughts, that state ascends further. Ascending further is the patience (kṣānti) of a Bodhisattva. One who has attained patience can endure anything, enduring emptiness and enduring people. Why? Because emptiness is not separate from people. What is emptiness? People are emptiness, enduring non-thought and enduring thought. Why? Because thoughts are naturally without thought, also enduring non-desire and enduring desire. Why? Because the thoughts of desire are natural, without a root of desire. The Nirvana of all dharmas, also enduring birth and death. Why? Birth and death are like a dream. A Bodhisattva who has attained patience does not doubt existence or non-existence, holding onto one teaching and fully understanding all people. Because of attaining patience, knowing that all dharmas neither arrive nor depart, knowing that all dharmas abide. One who has abided in the dharma knows that all people also abide. One who has entered this dharma has the joy of dharma-patience that arises from nowhere, there is only sound. One who has attained dharma-patience has nothing to say, nothing to speak of, its root is also...』

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復不可說。佛者甚尊，不可說法而令人得了。」

提無離菩薩白佛：「快哉，伅真陀羅所說微妙，曉了知深法而得忍，能有一一尊所有所入忍而甚深問佛。是王所作功德已更幾佛？其所欲自恣乃爾。」

佛語提無離菩薩：「可知洹河邊沙，一沙為一佛土，盡索滿中星宿，是數可知。伅真陀羅所供事佛其數不可計。」

提無離菩薩問伅真陀羅：「所供事佛甚多乃爾，合會功德甚大巍巍，何緣不疾成佛？」

伅真陀羅則言：「菩薩用十事無有厭足。何謂為十？供事怛薩阿竭而無厭足(一)、所作功德亦無厭足(二)、學問法亦不厭足(三)、四禪五旬知亦不厭足(四)、視諸法亦不厭足(五)、欲廣說法亦不厭足(六)、欲教一切人亦不厭足(七)、常欲護法亦不厭足(八)、欲具足諸波羅蜜亦不厭足(九)、欲感動化道勸助亦不厭足(十)，是菩薩十不厭足。」

伅真陀羅問佛：「聞菩薩摩訶薩有三昧，名曰寶如來，其得是三昧者，悉具足諸寶，其問者所說法而自在。」

佛言：「諦聽所說。」

伅真陀羅言：「受教，惟愿聞之。」

佛言：「菩薩不盡佛、及法、比丘僧，用是三事發心便有八十法寶。

「何謂八十？其心不忘薩蕓若，是則為寶(一)；其心不

【現代漢語翻譯】 現代漢語譯本：不能再說了。佛是極其尊貴的，不能用言語來描述，從而讓人領悟。

提無離菩薩（Timu Li Bodhisattva）對佛說：『太好了，伅真陀羅（Tunzhen Tuoluo）所說的非常微妙，通曉並理解了甚深的佛法而獲得了忍，能夠對每一位尊者所有所證悟的忍進行甚深的提問。這位國王所做的功德已經超過了多少佛？他所希望的自在竟然如此。』

佛告訴提無離菩薩（Timu Li Bodhisattva）：『可以知道恒河邊的沙子，一粒沙子代表一個佛土，全部取來裝滿星宿，這個數量是可以知道的。伅真陀羅（Tunzhen Tuoluo）所供養的佛的數量是不可計量的。』

提無離菩薩（Timu Li Bodhisattva）問伅真陀羅（Tunzhen Tuoluo）：『所供養的佛如此之多，彙集的功德非常偉大，為何不迅速成佛？』

伅真陀羅（Tunzhen Tuoluo）回答說：『菩薩對於十件事沒有厭足。哪十件事呢？供養怛薩阿竭（Tasa Ajie）（如來）而沒有厭足（一），所做的功德也沒有厭足（二），學習佛法也沒有厭足（三），四禪五神通也沒有厭足（四），觀察諸法也沒有厭足（五），想要廣泛說法也沒有厭足（六），想要教化一切人也沒有厭足（七），常常想要守護佛法也沒有厭足（八），想要具足各種波羅蜜（Paramita）（到彼岸）也沒有厭足（九），想要感動化導勸助他人也沒有厭足（十），這就是菩薩的十種沒有厭足。』

伅真陀羅（Tunzhen Tuoluo）問佛：『我聽說菩薩摩訶薩（Pusa Mohesa）（偉大的菩薩）有一種三昧（Sanmei）（禪定），名叫寶如來（Bao Rulai），得到這種三昧的人，都能夠具足各種珍寶，對於提問者所說的法能夠自在。』

佛說：『仔細聽我說。』

伅真陀羅（Tunzhen Tuoluo）說：『遵命，我希望聽聞。』

佛說：『菩薩不捨棄佛、法、比丘僧（Biqiu Seng）（僧伽），用這三件事發心，便有八十種法寶。

『哪八十種呢？他的心不忘記薩蕓若（Sa Yun Ruo）（一切智），這就是寶（一）；他的心不……』

【English Translation】 English version: It cannot be said further. The Buddha is supremely venerable; one cannot describe the Dharma in a way that allows people to attain enlightenment.

Timu Li Bodhisattva said to the Buddha: 'Excellent! What Tunzhen Tuoluo has said is very subtle. He understands and comprehends the profound Dharma and attains forbearance. He is able to ask the Buddha profound questions regarding the forbearance attained by each and every venerable one. How many Buddhas has this king's meritorious deeds surpassed? His desire for freedom is so great.'

The Buddha said to Timu Li Bodhisattva: 'One can know the sand along the Ganges River, with one grain of sand representing one Buddha-land. If all the sand were collected and filled with stars, that number could be known. The number of Buddhas that Tunzhen Tuoluo has served is immeasurable.'

Timu Li Bodhisattva asked Tunzhen Tuoluo: 'Having served so many Buddhas and accumulated such great and majestic merit, why have you not quickly attained Buddhahood?'

Tunzhen Tuoluo replied: 'A Bodhisattva is never satisfied with ten things. What are the ten? Serving Tasa Ajie (Tathagata) without being satisfied (1), performing meritorious deeds without being satisfied (2), studying the Dharma without being satisfied (3), the four Dhyanas and five superknowledges without being satisfied (4), observing all Dharmas without being satisfied (5), desiring to widely expound the Dharma without being satisfied (6), desiring to teach all people without being satisfied (7), constantly desiring to protect the Dharma without being satisfied (8), desiring to perfect all Paramitas without being satisfied (9), desiring to inspire, guide, encourage, and assist others without being satisfied (10). These are the ten things with which a Bodhisattva is never satisfied.'

Tunzhen Tuoluo asked the Buddha: 'I have heard that a Bodhisattva-Mahasattva has a Samadhi called Bao Rulai (Treasure Tathagata). Those who attain this Samadhi are able to possess all kinds of treasures, and they are free in expounding the Dharma to those who ask.'

The Buddha said: 'Listen carefully to what I will say.'

Tunzhen Tuoluo said: 'I am ready to receive your teachings. I wish to hear it.'

The Buddha said: 'A Bodhisattva does not abandon the Buddha, the Dharma, and the Bhikkhu Sangha. By making a vow with these three things, one will have eighty Dharma treasures.

'What are the eighty? His mind does not forget Sarvajna (all-knowing wisdom), this is a treasure (1); his mind does not...'

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舍信，是則為寶(二)；其心習諸功德不懈，是則為寶(三)；其心堅其愿不捨，是則為寶(四)；其心所有施與無所愛惜而復增益，是則為寶(五)；其心所作但念菩薩，是則為寶(六)；其心莊嚴身，不犯身三事，是則為寶(七)；其心凈者，其語無惡，是則為寶(八)；其心莊嚴，心不念惡，是則為寶(九)；其心已戒，莊嚴加身，不欲、不念人惡，是則為寶(十)；其心無所掛礙，等一切人，是則為寶(一)；其心已忍辱為莊嚴，忍一切諸惡，是則為寶(二)；其心不愛惜身、壽命，用菩薩故，是則為寶(三)；其心無所憎、愛，亦不搖動，是則為寶(四)；其心堅固精進而不懈怠，是則為寶(五)；其心所作皆欲成，是則為寶(六)；其心所念意行直，所作不忘欲具足菩薩事，是則為寶(七)；其心禪三昧三摩越，已發是，所作便自在，是則為寶(八)；其心求法欲合會諸智，是則為寶(九)；其心所聞法而習誦便有精進，是則為寶(二十)；其心所說法無所悕望，度諸求故，是則為寶(一)；其心於法無有虛飾，是則為寶(二)；其心念正道，所作如事，是則為寶(三)；其心所聞、所作如所聞用審故，是則為寶(四)；其心具足智慧已，不隨他人教，是則為寶(五)；其心已無極慈而自護，是則為寶(

【現代漢語翻譯】 現代漢語譯本： 『舍信（捨棄疑慮，堅定信仰），這就是寶藏（一）；內心修習各種功德而不懈怠，這就是寶藏（二）；內心堅定其誓願而不放棄，這就是寶藏（三）；內心所有施捨給予，沒有吝惜而且不斷增加，這就是寶藏（四）；內心所做的一切都想著菩薩，這就是寶藏（五）；內心莊嚴自身，不犯身的三種惡業（殺生、偷盜、邪淫），這就是寶藏（六）；內心清凈的人，他的言語沒有惡語，這就是寶藏（七）；內心莊嚴，心中不念惡事，這就是寶藏（八）；內心已經受戒，以戒律莊嚴自身，不貪慾，不思念他人的惡行，這就是寶藏（九）；內心沒有牽掛，平等對待一切人，這就是寶藏（十）。』 『內心以忍辱為莊嚴，忍受一切諸惡，這就是寶藏（一）；內心不愛惜自身和壽命，爲了菩薩的緣故，這就是寶藏（二）；內心沒有憎恨和喜愛，也不動搖，這就是寶藏（三）；內心堅定精進而不懈怠，這就是寶藏（四）；內心所做的一切都想要成就，這就是寶藏（五）；內心所念的意念和行為正直，所做的不忘記要具足菩薩的事業，這就是寶藏（六）；內心禪定、三昧（專注）、三摩越（等持），已經發起這些，所做的事情便能自在，這就是寶藏（七）；內心尋求佛法，想要匯合各種智慧，這就是寶藏（八）；內心所聽聞的佛法，通過學習和背誦便能精進，這就是寶藏（九）；內心所說的法沒有絲毫的希望和期待，爲了度脫各種求取，這就是寶藏（二十）。』 『內心對於佛法沒有虛假的裝飾，這就是寶藏（一）；內心想著正道，所做的事情都如實不虛，這就是寶藏（二）；內心所聽聞的和所做的都如所聽聞的那樣，因為審慎的緣故，這就是寶藏（三）；內心具足智慧之後，不隨從他人的教導，這就是寶藏（四）；內心已經具有無盡的慈悲而自我守護，這就是寶藏（五）。』

【English Translation】 English version: 'Abandoning doubt and having faith, this is a treasure (one); the mind practicing all kinds of merits without懈怠(xie dai: laxity), this is a treasure (two); the mind firmly holding its vows and not abandoning them, this is a treasure (three); the mind giving all alms without吝惜(lin xi: stinginess) and constantly increasing them, this is a treasure (four); the mind thinking of Bodhisattvas in everything it does, this is a treasure (five); the mind adorning itself, not committing the three evils of the body (killing, stealing, sexual misconduct), this is a treasure (six); the mind of a pure person, whose speech has no evil words, this is a treasure (seven); the mind being adorned, not thinking of evil things, this is a treasure (eight); the mind having already taken precepts, adorning itself with precepts, not being greedy, not thinking of others' evil deeds, this is a treasure (nine); the mind having no attachments, treating all people equally, this is a treasure (ten).' 'The mind taking patience as adornment, enduring all evils, this is a treasure (one); the mind not cherishing its own body and life, for the sake of Bodhisattvas, this is a treasure (two); the mind having no hatred or love, and not being shaken, this is a treasure (three); the mind being firm and diligent without懈怠(xie dai: laxity), this is a treasure (four); the mind wanting to accomplish everything it does, this is a treasure (five); the mind's thoughts and actions being upright, not forgetting to fulfill the deeds of a Bodhisattva, this is a treasure (six); the mind having禪定(chan ding: Dhyana, meditation), 三昧(san mei: Samadhi, concentration), 三摩越(san mo yue: Samapatti, attainment), having already initiated these, being free in everything it does, this is a treasure (seven); the mind seeking the Dharma, wanting to unite all wisdoms, this is a treasure (eight); the mind being diligent through learning and reciting the Dharma it has heard, this is a treasure (nine); the mind speaking the Dharma without any hope or expectation, in order to liberate all seekers, this is a treasure (twenty).' 'The mind having no false adornments towards the Dharma, this is a treasure (one); the mind thinking of the right path, doing everything truthfully, this is a treasure (two); the mind hearing and doing as it has heard, because of careful consideration, this is a treasure (three); the mind, having attained wisdom, not following the teachings of others, this is a treasure (four); the mind already having infinite compassion and protecting itself, this is a treasure (five).'

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六)；其心為無極哀，謂等一切故，是則為寶(七)；其心無極護已法自娛樂，是則為寶(八)；其心已無極等觀視諸法，是則為寶(九)；其心於生死不以為勤苦，已入功德故，是則為寶(三十)；其心欲教一切人，多念於人不自念，是則為寶(一)；其心不乏已法分與人，令得而學，是則為寶(二)；其心以大智無所不曉，有神足無所不感動，是則為寶(三)；其心而親近迦羅蜜，無所聞而學問，是則為寶(四)；其心遠離惡師而習功德，是則為寶(五)；其心等一切，因是習，無有二心，是則為寶(六)；其心知生死是則為病，便入一切人意，是則為寶(七)；其心為一切作藥而癒諸病，是則為寶(八)；其心不輕易無智者，用法尊故，是則為寶(九)；其心不自貢高而忍一切，是則為寶(四十)；其心不諛諂，是則為寶(一)；其心所聞法不忘，於法住故，是則為寶(二)；其心盡護諸法，用念報諸佛恩故，是則為寶(三)；其心欲報恩，用堅固厚故，是則為寶(四)；其心若有侵者而不念報，是則為寶(五)；其心樂於山間，欲守法凈故，是則為寶(六)；其心常欲舍家，欲作沙門至於正道故，是則為寶(七)；其心於道而自趣足，自製而護惡，是則為寶(八)；其心知足，令人各歡喜，是則為寶(九)；

其心於世事知足者，是為不厭足於法，是則為寶(五十)；其心自護，不與眾鬧從事，是則為寶(一)；其心不厭足諸功德，用諸相具諸種好，是則為寶(二)；其心不厭足於智慧，欲決一切人疑故，是則為寶(三)；其心常唸佛，不離佛故，是則為寶(四)；其心常念法，所說不離法故，是則為寶(五)；其心常念僧，便至阿惟越致僧故，是則為寶(六)；其心常念戒，不動離菩薩，是則為寶(七)；其心常念施，不貪身故，是則為寶(八)；其心常念天上，便入一生補處，是則為寶(九)；其心盡知本，索曉諸所有，是則為寶(六十)；其心知法，不壞法身故，是則為寶(一)；其心所作知如事，盡知一切人之所語，是則為寶(二)；其心知自在，飽滿一切人，是則為寶(三)；其心得陀鄰尼，所聞法無所忘，是則為寶(四)；其心知本法，諸所有自然悉曉了，是則為寶(五)；其心護慧，知其識如幻，是則為寶(六)；其心學審諦，從是而得脫，不壞所作，是則為寶(七)；其心護法，欲知人自然，是則為寶(八)；其心知無常苦，生死於三界無所著，是則為寶(九)；其心視諸法無有我，用無人故，是則為寶(七十)；其心入泥洹，從本本寂復寂，是則為寶(一)；其心知空、無相、無愿，已度于脫近泥洹門

【現代漢語翻譯】 現代漢語譯本 對於世事，內心知足的人，這就是對於佛法不感到厭倦，這就是珍寶（五十）；內心守護自己，不參與眾人的喧鬧事務，這就是珍寶（一）；內心不厭倦各種功德，運用各種相好莊嚴自身，這就是珍寶（二）；內心不厭倦智慧，想要解決一切人的疑惑，這就是珍寶（三）；內心常常憶念佛，不離開佛的教導，這就是珍寶（四）；內心常常憶念法，所說的不離佛法，這就是珍寶（五）；內心常常憶念僧，便能到達阿惟越致（Avivecaceti，不退轉）的僧團，這就是珍寶（六）；內心常常憶念戒律，不動搖離開菩薩的道，這就是珍寶（七）；內心常常憶念佈施，不貪戀自身，這就是珍寶（八）；內心常常憶念天上，便能進入一生補處（Ekajati-pratibaddha，指下一生將成佛的菩薩），這就是珍寶（九）；內心完全知曉根本，探求明白所有事物，這就是珍寶（六十）；內心瞭解佛法，不破壞法身（Dharmakaya，佛的法性之身），這就是珍寶（一）；內心所做之事都能如實知曉，完全瞭解一切人所說的話，這就是珍寶（二）；內心知曉自在，能使一切人感到滿足，這就是珍寶（三）；內心獲得陀鄰尼（Dharani，總持），所聽聞的佛法沒有遺忘，這就是珍寶（四）；內心瞭解根本之法，所有事物自然完全明白，這就是珍寶（五）；內心守護智慧，知道其意識如幻，這就是珍寶（六）；內心學習審諦（Samdhi，真諦），從此而得到解脫，不破壞所作所為，這就是珍寶（七）；內心守護佛法，想要了解人的本性自然，這就是珍寶（八）；內心瞭解無常和苦，對於生死輪迴的三界沒有執著，這就是珍寶（九）；內心看待諸法沒有我，因為沒有人的分別，這就是珍寶（七十）；內心進入泥洹（Nirvana，涅槃），從根本的寂靜回覆到寂靜，這就是珍寶（一）；內心瞭解空、無相、無愿，已經度脫，接近涅槃之門

【English Translation】 English version One whose mind is content with worldly affairs, is not weary of the Dharma, this is a treasure (fifty); one whose mind protects itself, not engaging in the noisy affairs of the crowd, this is a treasure (one); one whose mind is not weary of all merits, using all auspicious marks and beauties, this is a treasure (two); one whose mind is not weary of wisdom, desiring to resolve all people's doubts, this is a treasure (three); one whose mind constantly remembers the Buddha, not departing from the Buddha, this is a treasure (four); one whose mind constantly remembers the Dharma, whose words do not depart from the Dharma, this is a treasure (five); one whose mind constantly remembers the Sangha, then reaches the Sangha of Avivecaceti (non-retrogression), this is a treasure (six); one whose mind constantly remembers the precepts, unmoving, not departing from the Bodhisattva path, this is a treasure (seven); one whose mind constantly remembers giving, not being greedy for oneself, this is a treasure (eight); one whose mind constantly remembers the heavens, then enters the state of Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in the next life), this is a treasure (nine); one whose mind fully knows the root, seeking to understand all that exists, this is a treasure (sixty); one whose mind knows the Dharma, not destroying the Dharmakaya (the body of the Dharma), this is a treasure (one); one whose mind knows things as they are, fully knowing all that people say, this is a treasure (two); one whose mind knows freedom, satisfying all people, this is a treasure (three); one whose mind obtains Dharani (total retention), not forgetting what is heard of the Dharma, this is a treasure (four); one whose mind knows the fundamental Dharma, all things are naturally and completely understood, this is a treasure (five); one whose mind protects wisdom, knowing that consciousness is like an illusion, this is a treasure (six); one whose mind learns truth (Samdhi), from this obtains liberation, not destroying what has been done, this is a treasure (seven); one whose mind protects the Dharma, desiring to know the nature of people naturally, this is a treasure (eight); one whose mind knows impermanence and suffering, having no attachment to the cycle of birth and death in the three realms, this is a treasure (nine); one whose mind sees all dharmas as without self, because there is no distinction of persons, this is a treasure (seventy); one whose mind enters Nirvana (extinction), from the original silence returning to silence, this is a treasure (one); one whose mind understands emptiness, signlessness, and wishlessness, having already crossed over, approaching the gate of Nirvana

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，是則為寶(二)；其心無有生，無有生、無所壞、無所滅，其脫是者得忍，是則為寶(三)；其心知若幻、如夢、如野馬、如山中響、如水中影已，堅固無所悕望，是則為寶(四)；其心喜知十二因緣已，去著斷之事，是則為寶(五)；其心所見悉曉，而不求、不墮二，是則為寶(六)；其心不入二事，以一事悉知法，是則為寶(七)；其心具足諸行而不轉還，度于諸色名，是則為寶(八)；其心稍近，已具法故，是則為寶(九)；其心合聚三十七品，用度諸法故，是則為寶(八十)。」

佛語伅真陀羅：「已習是八十事而具足，便得寶如來三昧。已逮是三昧者，于道寶、于欲寶無所住。

「何謂欲寶？何謂道寶？欲寶者，諸天及人，人中之尊、釋、梵、四天王、遮迦越羅。若尊者諸侯，其一一豪姓者于天上、天下各自有尊，已得者則不如驕。自於是中悅心，為菩薩而欲得之，是名曰欲寶。

「道寶者，以法度俗。何所法而度俗者？則道法。何以故？欲之所作皆因慧，慧者則像道之法。譬如眾流皆歸於大海、須彌者諸山中尊、月者眾星中大明、日者明於眾冥、若師子諸獸中之猛、如王于眾而為上、如釋于忉利而為尊、梵者于眾梵而獨高，以是慧尊于諸法，故曰智慧王。所以其欲度者，因是而得度

【現代漢語翻譯】 現代漢語譯本： 『其心如此便是珍寶(二)；其心沒有生起，沒有生起、沒有壞滅、沒有消亡，從這種解脫中獲得忍，這便是珍寶(三)；其心了知一切如幻象、如夢境、如野馬奔騰、如山谷迴響、如水中倒影，堅定不移，沒有絲毫期望，這便是珍寶(四)；其心歡喜了知十二因緣(duodecimal causal links)后，去除執著，斷絕諸事，這便是珍寶(五)；其心所見一切都明白曉暢，不尋求，不落入二元對立，這便是珍寶(六)；其心不落入二元對立之事，以一事便能完全瞭解諸法，這便是珍寶(七)；其心具足各種修行而不退轉，超越各種色相和名相，這便是珍寶(八)；其心逐漸接近，因為已經具備佛法，這便是珍寶(九)；其心彙集三十七道品(thirty-seven factors of enlightenment)，用來度化各種法，這便是珍寶(十)。』

佛陀告訴伅真陀羅(Tsun-Zhen-Tuo-Luo)：『已經修習這八十件事並且圓滿具足，便能獲得寶如來三昧(Treasure Tathagata Samadhi)。已經獲得這種三昧的人，對於道寶(Treasure of the Path)、對於欲寶(Treasure of Desire)都不會執著。』

『什麼叫做欲寶？什麼叫做道寶？欲寶是指諸天和人，人中的尊者，如釋天(Shakra)、梵天(Brahma)、四大天王(Four Heavenly Kings)、轉輪聖王(Chakravarti)。如果尊貴的諸侯，他們各自的豪門望族在天上、天下各自享有尊榮，已經得到這些的人則容易驕傲。自己從這些中獲得快樂，爲了菩薩的境界而想要得到它們，這叫做欲寶。』

『道寶是指用佛法來教化世俗。用什麼佛法來教化世俗呢？就是道法。為什麼呢？慾望所產生的一切都依賴於智慧，智慧就像是通往佛法的道路。譬如眾多的河流都歸於大海，須彌山(Mount Sumeru)是眾山中最尊貴的，月亮是眾星中最光明的，太陽能照亮所有的黑暗，獅子是各種野獸中最兇猛的，國王在眾人之中最為至上，釋天在忉利天(Trayastrimsa Heaven)最為尊貴，梵天在眾梵天中最為崇高，因為智慧在諸法中最為尊貴，所以稱為智慧之王。因此，想要度化眾生，必須依靠智慧才能得度。』

【English Translation】 English version: 'Such a mind is a treasure (two); its mind has no arising, no arising, no destruction, no extinction, obtaining forbearance from this liberation, this is a treasure (three); its mind knows everything is like illusion, like a dream, like a wild horse, like an echo in the mountains, like a reflection in the water, steadfast without any expectation, this is a treasure (four); its mind rejoices in knowing the twelve links of dependent origination (duodecimal causal links), removing attachment and severing all affairs, this is a treasure (five); its mind sees everything clearly and distinctly, without seeking or falling into duality, this is a treasure (six); its mind does not fall into dualistic affairs, understanding all dharmas completely through one affair, this is a treasure (seven); its mind is complete with all practices without turning back, transcending all forms and names, this is a treasure (eight); its mind gradually approaches, because it already possesses the Dharma, this is a treasure (nine); its mind gathers the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment), using them to liberate all dharmas, this is a treasure (ten).'

The Buddha said to Tsun-Zhen-Tuo-Luo: 'Having practiced these eighty things and being fully complete, one obtains the Treasure Tathagata Samadhi (Treasure Tathagata Samadhi). One who has attained this samadhi does not dwell on the Treasure of the Path (Treasure of the Path) or the Treasure of Desire (Treasure of Desire).'

'What is the Treasure of Desire? What is the Treasure of the Path? The Treasure of Desire refers to gods and humans, the honored ones among humans, such as Shakra (Shakra), Brahma (Brahma), the Four Heavenly Kings (Four Heavenly Kings), and the Chakravarti (Chakravarti). If noble lords, their respective powerful clans enjoy honor in heaven and on earth, those who have obtained these are easily arrogant. Finding joy in these, desiring to obtain them for the sake of the Bodhisattva state, this is called the Treasure of Desire.'

'The Treasure of the Path refers to using the Dharma to teach and transform the mundane. What Dharma is used to teach and transform the mundane? It is the Dharma of the Path. Why? Everything produced by desire depends on wisdom, and wisdom is like the path to the Dharma. For example, all rivers flow into the ocean, Mount Sumeru (Mount Sumeru) is the most honored among mountains, the moon is the brightest among the stars, the sun illuminates all darkness, the lion is the fiercest among beasts, the king is supreme among people, Shakra is the most honored in Trayastrimsa Heaven (Trayastrimsa Heaven), and Brahma is the most exalted among all Brahmas. Because wisdom is the most honored among all dharmas, it is called the King of Wisdom. Therefore, to liberate beings, one must rely on wisdom to attain liberation.'

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，用安隱道故。若冥持炬火而得明，其作甚猛，降伏眾魔。作醫王，調和諸藥；作師，曉知諸事。若持弓弭，箭在所射，其箭無所不入。若力士持兵有所擊，應時無有全命者；持是智慧擊于愚冥，無有不盡者。所以者何？用去垢故。其心而等無有異，亦不與人有所諍、亦無有能害者，與人無有恨、所作有究竟故。其慧而忠質故，能有所成作至誠，是為止意；一切平等，是為斷因緣；是神足合會諸功德，是則為根；所作在後，是則為力；于無智而為智，是則為覺；視人道徑者，是則為道。

「已寂而寂、向觀而觀，于冥欲作明，冥去是則為明。是明之自然故、無有垢故、能淨餘脫于欲故，能脫余欲。不可見，已度諸界故，無有諸界。內已寂已，過諸空，用入空故。已離諸所見，是則無想；無所求寂，是則無愿想。已度三界，已相無有相是為相，其相與空等故。所以者何？以無求故，是則為佈施；已度是我所、非我所，無希望，是則為戒；我無所住，是則為忍；無所持、無所舍，是則為精進；無所增、減，是則為禪；不可知處所，是則為慧。其所入一切皆慧之所入，與漚和拘舍羅而相得故。譬若如夢，已無我為莊嚴，所作皆功德，已離無所住。」

佛語伅真陀羅：「是則慧寶，菩薩已具足是者，便逮寶如來三

【現代漢語翻譯】 現代漢語譯本： 用安隱之道的原因。如果暗中拿著火炬就能得到光明，那它的作用非常猛烈，能夠降伏眾多邪魔。像醫王一樣，調和各種藥物；像老師一樣，通曉各種事情。如果拿著弓箭，箭已搭在弦上準備射出，那麼這箭無所不入。如果力士拿著兵器進行攻擊，當時就沒有能夠保全性命的；用這種智慧攻擊愚昧黑暗，就沒有不能消滅的。為什麼呢？因為能去除污垢的緣故。他的心平等沒有差異，也不與人爭論，也沒有能夠加害他的，與人沒有怨恨，所做的事情有究竟的結果。他的智慧忠誠樸實，能夠有所成就，做到至誠，這就是止意；一切平等，這就是斷絕因緣；這是神足通匯合各種功德，這就是根；所做的事情在後面顯現，這就是力；對於沒有智慧的人來說就是智慧，對於引導人們走向正道的人來說，這就是道。 已經寂靜而寂靜，向外觀看而外觀看，在黑暗中想要創造光明，黑暗消失了就是光明。這光明是自然而然的，沒有污垢，能夠凈化其餘的，脫離慾望，能夠使其餘的脫離慾望。不可見，已經度過各種界限，沒有各種界限。內心已經寂靜，超越各種空，因為進入空的緣故。已經脫離各種所見，這就是無想；沒有所求的寂靜，這就是無愿想。已經度過三界，已經相與無相，無相就是相，這相與空相等。為什麼呢？因為沒有求取，這就是佈施；已經度過這是我的、不是我的，沒有希望，這就是戒；我無所住，這就是忍；沒有所持、沒有所舍，這就是精進；沒有所增加、減少，這就是禪；不可知的地方，這就是慧。他所進入的一切都是智慧所進入的，與漚和拘舍羅（Upaya-kausalya，方便善巧）相互獲得。譬如像夢一樣，已經沒有我作為莊嚴，所做的一切都是功德，已經脫離無所住。 佛告訴伅真陀羅（Cunda）：『這就是慧寶，菩薩已經具備這些，就能獲得寶如來三昧。』

【English Translation】 English version: It is because of the path of peace and security. If one holds a torch in the darkness and obtains light, its effect is very powerful, able to subdue many demons. Like a king of medicine, harmonizing all kinds of remedies; like a teacher, understanding all matters. If one holds a bow and arrow, with the arrow ready to be shot, then this arrow will penetrate everything. If a strong man holds a weapon and attacks, at that moment, no one can save their life; using this wisdom to attack ignorance and darkness, there is nothing that cannot be destroyed. Why? Because it can remove defilements. His mind is equal and without difference, does not argue with others, and no one can harm him. He has no resentment towards others, and what he does has a final result. His wisdom is loyal and sincere, able to achieve something, to be most sincere, this is stopping intention; everything is equal, this is cutting off causes and conditions; this is the supernatural power gathering all kinds of merits, this is the root; what is done appears later, this is the power; for those without wisdom, it is wisdom, for those who guide people to the right path, this is the path. Already still and still, looking outward and looking outward, wanting to create light in the darkness, the darkness disappears and it is light. This light is natural, without defilement, able to purify the rest, to escape from desire, able to make the rest escape from desire. Invisible, having already crossed all boundaries, without any boundaries. The inner mind is already still, surpassing all emptiness, because of entering emptiness. Having already escaped all that is seen, this is non-thought; without seeking stillness, this is non-wishful thought. Having already crossed the three realms, already form and formless, formlessness is form, this form is equal to emptiness. Why? Because there is no seeking, this is giving; having already crossed this is mine, not mine, without hope, this is precepts; I dwell nowhere, this is patience; without holding, without abandoning, this is diligence; without increasing or decreasing, this is meditation; the place that cannot be known, this is wisdom. All that he enters is entered by wisdom, and he obtains Upaya-kausalya (skillful means). It is like a dream, already without self as adornment, all that is done is merit, already escaped from dwelling nowhere. The Buddha told Cunda: 'This is the treasure of wisdom, when a Bodhisattva has already possessed these, then he can attain the treasure-like Samadhi.'

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昧。譬若大海悉含受眾流及寶，其名寶悉從中生。若菩薩得是三昧者，便含受一切人，是為合集諸法故。是者眾寶之明、是者眾寶之本，以是故，三寶眾不知盡。」

提無離菩薩問佛：「伅真陀羅王已逮得是三昧不？」

佛言：「自從伅真陀羅而問，為而發遣。」

提無離則問：「仁者已得是三昧？」

伅真陀羅報言：「是三昧不作是住念：當得我者、不得我者。是三昧無有能得者。是三昧亦無有色，而不可知，痛、癢、思想、生死、識亦不可知。是三昧不可已色見、亦不可聽聞，亦無所生相、亦無所盡相、亦無所有相而可相相，相亦不可觀、亦不可視。其言我能視、我能觀，不為三昧。何以故？有因緣想故。三昧者無有因緣想，三昧者等諸法故。已等諸法，我亦如是，一切人等人。何以故？等一切空故，三昧者空相。一切人無有想，無有想是三昧相；一切人無有愿，無有愿是三昧相；一切人悉凈，悉凈是三昧相；一切人無有我，無有我是三昧相。亦不可得身、亦不可得細滑、亦不可得心，其有說我知法、我見法，是皆不可得。所以故？不可從悕望得。」

提無離菩薩白佛：「見伅真陀羅所被、服從、婇女及妓樂，謂已淫妷，不知所入法甚深微妙，所說自恣如法。」

佛言：「

【現代漢語翻譯】 現代漢語譯本： 昧（Samadhi，三昧）。譬如大海，能容納一切河流和珍寶，各種珍寶都從中產生。如果菩薩得到這種三昧，就能包容一切人，這是爲了彙集一切法。這種三昧是眾寶的光明，是眾寶的根本，因此，三寶的功德是無法窮盡的。

提無離（Timoli）菩薩問佛：『伅真陀羅王（Tundzhintolowang）是否已經證得這種三昧？』

佛說：『你從伅真陀羅那裡問，就是爲了啓發他。』

提無離於是問伅真陀羅：『仁者是否已經證得這種三昧？』

伅真陀羅回答說：『這種三昧不應執著于「我能得到」或「我不能得到」的念頭。這種三昧是沒有人能夠得到的。這種三昧沒有色（rupa，形態），因此無法認知，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也同樣無法認知。這種三昧不能通過色來觀察，也不能通過聽覺來了解，既沒有生相，也沒有滅相，也沒有任何可以執取的相。如果有人說「我能觀察，我能看到」，那不是三昧。為什麼呢？因為有因緣之想的緣故。三昧是沒有因緣之想的，三昧是與諸法平等的。已經與諸法平等，我亦是如此，一切人都平等。為什麼呢？因為與一切空平等，三昧的相就是空相。一切人沒有想，沒有想就是三昧的相；一切人沒有愿，沒有愿就是三昧的相；一切人都是清凈的，都是清凈的就是三昧的相；一切人沒有我，沒有我就是三昧的相。既不能得到身體，也不能得到細滑的觸感，也不能得到心。如果有人說「我知道法，我見到法」，這些都是不可能得到的。為什麼呢？因為不可能從希望中得到。』

提無離菩薩對佛說：『看到伅真陀羅所穿的衣服、所侍奉的人、所擁有的妃嬪和音樂，以為他已經沉溺於淫慾，不知道他所進入的法是如此深奧微妙，所說的話語如此自在如法。』

佛說：

【English Translation】 English version: 'Mei (Samadhi). It's like the great ocean, which can contain all rivers and treasures, and from which all kinds of treasures arise. If a Bodhisattva attains this Samadhi, he can embrace all people, which is for the purpose of gathering all dharmas. This Samadhi is the light of all treasures, the root of all treasures, therefore, the merits of the Three Jewels are inexhaustible.'

Timoli Bodhisattva asked the Buddha: 'Has Tundzhintolowang already attained this Samadhi?'

The Buddha said: 'Your question from Tundzhintolowang is to inspire him.'

Timoli then asked Tundzhintolowang: 'Have you, benevolent one, already attained this Samadhi?'

Tundzhintolowang replied: 'This Samadhi should not be attached to the thought of 'I can attain it' or 'I cannot attain it'. This Samadhi is unattainable by anyone. This Samadhi has no rupa (form), therefore it cannot be cognized; vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) are also unknowable. This Samadhi cannot be observed through form, nor can it be understood through hearing; it has neither arising nor ceasing, nor any attachable characteristic. If someone says 'I can observe, I can see', that is not Samadhi. Why? Because there is the thought of conditions. Samadhi has no thought of conditions; Samadhi is equal to all dharmas. Having become equal to all dharmas, I am also like that, all people are equal. Why? Because it is equal to all emptiness; the characteristic of Samadhi is emptiness. All people have no thought, no thought is the characteristic of Samadhi; all people have no wish, no wish is the characteristic of Samadhi; all people are pure, all purity is the characteristic of Samadhi; all people have no self, no self is the characteristic of Samadhi. Neither can the body be attained, nor can subtle smoothness be attained, nor can the mind be attained. If someone says 'I know the Dharma, I see the Dharma', these are all unattainable. Why? Because it cannot be obtained from hope.'

Timoli Bodhisattva said to the Buddha: 'Seeing Tundzhintolowang's clothes, attendants, concubines, and music, I thought he was already indulging in lust, not knowing that the Dharma he has entered is so profound and subtle, and his words are so free and in accordance with the Dharma.'

The Buddha said:

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菩薩已入深慧，曉了漚和拘舍羅，其道地如是無所不作。伅真陀羅所持琴而鼓之，其音莫不而聞，故七十億真陀羅、三十億犍陀羅、自隨者八萬四千夫人，悉發阿耨多羅三藐三菩提心。菩薩以是慧漚和拘舍羅便致名及美，人而在尊位，用不可數人，故為作本。如人作火不益薪，知令滅不久；菩薩而獨住者，不能為人作本。以與人共，乃能益人。其欲作大火者，當益其薪，故能大明；菩薩以人為薪，乃能成大之光明。」

佛言：「菩薩所受，人多各各得本。」

提無離問佛：「伅真陀羅何以故能持伎樂音而令人發阿耨多羅三藐三菩提心？」

佛言：「伅真陀羅犍陀羅者悉樂於伎樂，便以伎樂而樂之，各得歡喜。知得歡喜，便令聞佛音、聞法音、聞僧音，讚歎菩薩快、其德極尊，當以心習薩蕓若。但聞佈施、持戒、忍辱、精進、一心、智慧音，慈哀護等，意止、意斷，神足、根、力、覺、道，向觀禪惟務三昧三摩越，皆聞是音。無常、苦、無我、寂，亦復聞是音。空、無想、不願，無生、無所生、無生死，亦聞是音。復聞菩薩藏陀鄰尼、金剛行三昧、凈水諸法王印海印三昧、入一切諸法自恣諸法三昧、莊嚴三昧、寶如來三昧、寶自然三昧、知禪三昧、歡喜三昧、令地悉作蓮華三昧、蓮華尊三昧、無所不

【現代漢語翻譯】 現代漢語譯本：菩薩已經進入深刻的智慧，通曉了漚（比喻虛幻不實的事物）和拘舍羅（善巧、方便），他所行之道就像這樣無所不能。伅真陀羅（樂神名）拿著琴並彈奏它，琴聲沒有不被聽到的，因此七十億真陀羅、三十億犍陀羅（樂神名），以及跟隨他的八萬四千位夫人，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。菩薩憑藉這種智慧和善巧，獲得了名聲和美譽，身居尊位，教化了無數的人，因此成為眾人的榜樣。就像人點燃火，如果不新增柴火，就知道火很快就會熄滅；菩薩如果獨自修行，就不能成為眾人的榜樣。只有與他人一起，才能利益他人。想要燃起熊熊大火的人，應當新增柴火，這樣才能發出耀眼的光芒；菩薩以人為柴火，才能成就偉大的光明。

佛說：『菩薩所接受的教誨，能使很多人各自獲得根本。』

提無離問佛：『伅真陀羅為什麼能夠通過演奏音樂使人發起阿耨多羅三藐三菩提心？』

佛說：『伅真陀羅和犍陀羅都喜愛音樂，便用音樂來使他們快樂，使他們各自獲得歡喜。知道他們獲得歡喜后，便讓他們聽聞佛音、聽聞法音、聽聞僧音，讚歎菩薩的功德，說菩薩的德行極其尊貴，應當用心學習一切智（薩蕓若）。他們聽聞佈施、持戒、忍辱、精進、禪定、智慧之音，慈悲憐憫，守護眾生，意念止息，斷除煩惱，神足、五根、五力、七覺支、八正道，趨向于觀想禪定，致力於三昧（禪定），三摩越（正定），都聽聞這些聲音。無常、苦、無我、寂靜，也聽聞這些聲音。空、無相、無愿，無生、無所生、無生死，也聽聞這些聲音。還聽聞菩薩藏陀鄰尼（總持法門）、金剛行三昧、凈水諸法王印海印三昧、入一切諸法自恣諸法三昧、莊嚴三昧、寶如來三昧、寶自然三昧、知禪三昧、歡喜三昧、令地悉作蓮華三昧、蓮華尊三昧、無所不能……』

【English Translation】 English version: The Bodhisattva has entered into profound wisdom, understanding 'Occa' (representing illusory and unreal things) and 'Kusalā' (skillful means), his path is such that there is nothing he cannot do. When Tundzhara (name of a music deity) holds his lute and plays it, there is no sound that is not heard, therefore seventy billion Tundzharas, thirty billion Gandharvas (name of a music deity), and eighty-four thousand consorts who follow him, all generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The Bodhisattva, with this wisdom and skillful means, attains fame and beauty, and being in a position of honor, he uses countless people, therefore he becomes a model for them. Just as a person makes a fire and does not add fuel, knowing that it will soon be extinguished; a Bodhisattva who dwells alone cannot be a model for others. Only by being with others can he benefit them. One who wishes to make a great fire should add fuel to it, so that it can shine brightly; the Bodhisattva uses people as fuel, so that he can achieve great light.

The Buddha said: 'What the Bodhisattva receives allows many people to each obtain a foundation.'

Tivoli asked the Buddha: 'Why is it that Tundzhara is able to use musical sounds to cause people to generate the mind of Anuttara-samyak-sambodhi?'

The Buddha said: 'Tundzhara and the Gandharvas all delight in music, and so they use music to make them happy, so that they each obtain joy. Knowing that they have obtained joy, they then let them hear the sound of the Buddha, hear the sound of the Dharma, hear the sound of the Sangha, praising the Bodhisattva's merits, saying that the Bodhisattva's virtues are extremely venerable, and that they should diligently study Sarvajna (all-knowing wisdom). They hear the sounds of giving, upholding precepts, patience, diligence, concentration, and wisdom, compassionately protecting all beings, cessation of thoughts, cutting off afflictions, the supernatural powers, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, tending towards contemplation and meditation, striving for Samadhi (meditative absorption), Samāpatti (correct concentration), they all hear these sounds. Impermanence, suffering, non-self, and tranquility, they also hear these sounds. Emptiness, signlessness, wishlessness, non-arising, non-origination, non-birth and death, they also hear these sounds. They also hear the Bodhisattva's Dharani (mantra) treasury, the Vajra conduct Samadhi, the Pure Water Dharma King Seal Ocean Seal Samadhi, the Entering All Dharmas Self-Mastery Dharmas Samadhi, the Adornment Samadhi, the Treasure Tathagata Samadhi, the Treasure Natural Samadhi, the Knowing Dhyana Samadhi, the Joyful Samadhi, the Causing the Earth to be Entirely Lotus Flowers Samadhi, the Lotus Flower Venerable Samadhi, there is nothing that he cannot do...'

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遍入三昧、法池三昧、其意差特三昧、大電明三昧、師子明三昧、日明三昧、無央數因三昧、已入本三昧、金剛署三昧、金剛幢幡三昧、若金剛三昧、金剛濟三昧、如地三昧、若須彌三昧、若須彌住三昧、明華三昧、其心自恣三昧、知一切人三昧、一切所行其地因是三昧、甚深全三昧、無央數說法三昧、開冥三昧、知一切人心行三昧、所樂三昧、生旬三昧、降伏魔三昧、現諸色三昧、各入其音三昧、悉知一切人身三昧、法行三昧、慧地首三昧、地首三昧、見諦所有三昧、解諸縛三昧、悉入諸因緣三昧。」

佛說伅真陀羅經卷上 大正藏第 15 冊 No. 0624 佛說伅真陀羅所問如來三昧經

佛說伅真陀羅所問如來三昧經卷中

後漢月氏三藏支婁迦讖譯

佛言：「其伅真陀羅妓樂音聲如是，用是音故，令人發菩薩心，是者其德甚厚。」

佛說伅真陀羅功德，爾時其在會者，衣裓上皆化自有華，皆起持是華散伅真陀羅上。則時伅真陀羅以右肩悉受華，其華不墮地，便持是華供養散佛上。其華于佛上便化作珍寶華蓋，覆蔽千佛剎。其華蓋者，一一處懸億百千珠寶，其一珠光明出億百光明。一一明者有一蓮華，其色若干，其香甚香。其一一蓮華上有坐佛如釋迦文，皆言：「善哉，

【現代漢語翻譯】 現代漢語譯本 遍入三昧（普遍進入禪定的狀態）、法池三昧（如法之池的禪定）、其意差特三昧（意念獨特卓越的禪定）、大電明三昧（如閃電般光明的禪定）、師子明三昧（如獅子般威猛光明的禪定）、日明三昧（如太陽般光明的禪定）、無央數因三昧（具有無數原因的禪定）、已入本三昧（已進入根本禪定）、金剛署三昧（如金剛般堅固的署名禪定）、金剛幢幡三昧（如金剛幢幡般莊嚴的禪定）、若金剛三昧（如金剛般堅不可摧的禪定）、金剛濟三昧（如金剛般救濟眾生的禪定）、如地三昧（如大地般穩固的禪定）、若須彌三昧（如須彌山般崇高的禪定）、若須彌住三昧（如須彌山般安住的禪定）、明華三昧（光明之花的禪定）、其心自恣三昧（內心自在的禪定）、知一切人三昧（知曉一切眾生之心的禪定）、一切所行其地因是三昧（一切行為的根基皆源於此禪定）、甚深全三昧（極其深奧圓滿的禪定）、無央數說法三昧（以無數方式說法的禪定）、開冥三昧（開啟黑暗的禪定）、知一切人心行三昧（知曉一切眾生內心行為的禪定）、所樂三昧（令人喜悅的禪定）、生旬三昧（十日內證悟的禪定）、降伏魔三昧（降伏邪魔的禪定）、現諸色三昧（顯現各種顏色的禪定）、各入其音三昧（各自進入其聲音的禪定）、悉知一切人身三昧（完全知曉一切眾生之身的禪定）、法行三昧（依法修行的禪定）、慧地首三昧（智慧之地之首的禪定）、地首三昧（大地之首的禪定）、見諦所有三昧（證悟真理后所擁有的禪定）、解諸縛三昧（解脫一切束縛的禪定）、悉入諸因緣三昧（完全進入各種因緣的禪定）。' 佛說伅真陀羅經卷上 大正藏第 15 冊 No. 0624 佛說伅真陀羅所問如來三昧經 佛說伅真陀羅所問如來三昧經卷中 後漢月氏三藏支婁迦讖譯 佛言：'其伅真陀羅（人名）妓樂音聲如是，用是音故，令人發菩薩心，是者其德甚厚。' 佛說伅真陀羅（人名）功德，爾時其在會者，衣裓上皆化自有華，皆起持是華散伅真陀羅（人名）上。則時伅真陀羅（人名）以右肩悉受華，其華不墮地，便持是華供養散佛上。其華于佛上便化作珍寶華蓋，覆蔽千佛剎。其華蓋者，一一處懸億百千珠寶，其一珠光明出億百光明。一一明者有一蓮華，其色若干，其香甚香。其一一蓮華上有坐佛如釋迦文（Sakyamuni），皆言：'善哉，'

【English Translation】 English version The Samadhi of Universal Entry, the Samadhi of the Dharma Pool, the Samadhi of Distinctive Intent, the Samadhi of Great Electric Illumination, the Samadhi of Lion's Illumination, the Samadhi of Sun's Illumination, the Samadhi of Innumerable Causes, the Samadhi of Already Entering the Original State, the Samadhi of Vajra Seal, the Samadhi of Vajra Banner, the Samadhi Like Vajra, the Samadhi of Vajra Salvation, the Samadhi Like Earth, the Samadhi Like Mount Sumeru, the Samadhi of Abiding Like Mount Sumeru, the Samadhi of Bright Flowers, the Samadhi of Freeing the Mind, the Samadhi of Knowing All People, the Samadhi Where All Actions Are Rooted, the Samadhi of Profound Completeness, the Samadhi of Innumerable Teachings, the Samadhi of Opening Darkness, the Samadhi of Knowing the Thoughts and Actions of All People, the Samadhi of What is Enjoyed, the Samadhi of the Decadal Cycle of Birth, the Samadhi of Subduing Demons, the Samadhi of Manifesting Various Colors, the Samadhi of Each Entering Their Sound, the Samadhi of Fully Knowing the Bodies of All People, the Samadhi of Dharma Practice, the Samadhi of the Head of the Wisdom Ground, the Samadhi of the Head of the Ground, the Samadhi Possessed by Those Who See Truth, the Samadhi of Untying All Bonds, the Samadhi of Fully Entering All Conditions.' The Sutra Spoken by the Buddha on T़uṇḍila, Volume 1 Taisho Tripitaka Volume 15, No. 0624, The Sutra of the Tathagata Samadhi as Asked by T़uṇḍila Spoken by the Buddha The Sutra of the Tathagata Samadhi as Asked by T़uṇḍila Spoken by the Buddha, Volume 2 Translated by Zhi Loujiachen of the Yuezhi during the Later Han Dynasty The Buddha said, 'The music and sounds of T़uṇḍila (name of a person) are such that they inspire the Bodhi mind in people. The merit of this is very great.' The Buddha spoke of the merits of T़uṇḍila (name of a person). At that time, those present at the assembly all had flowers spontaneously appear on their robes, and they all rose and scattered these flowers upon T़uṇḍila (name of a person). Then T़uṇḍila (name of a person) received all the flowers with his right shoulder, and the flowers did not fall to the ground. He then took these flowers and offered them, scattering them upon the Buddha. The flowers transformed into a jeweled canopy above the Buddha, covering a thousand Buddha-lands. On each part of the canopy hung hundreds of millions of jewels, and each jewel emitted hundreds of millions of rays of light. Each ray of light contained a lotus flower, of various colors and exceedingly fragrant. On each lotus flower sat a Buddha like Sakyamuni (釋迦文), all saying, 'Excellent, excellent!'

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善哉。仁者伅真陀羅所化人甚多，皆發阿耨多羅三藐三菩提心。是菩薩之所作已度界，己界亦現，過於生死，復見如故，住于泥洹三界而行，用一切人故。」

伅真陀羅念諸坐佛，欲持寶華蓋遍覆其上，應時坐三昧，其三昧名嚴蓋。則時諸坐佛上皆有華蓋，及諸菩薩、比丘僧其會者各各有華蓋，以手擁蓋抵。諸菩薩、比丘僧會者皆持華蓋供養上諸佛。

伅真陀羅復念欲請佛，及諸化佛、及菩薩、比丘僧到香山——自是其所居處——欲令宮室及諸天、鬼神一切聞說法時皆得安隱，令悉見供養佛，可已為本，因是便可得福。

伅真陀羅便從坐起已，頭面著地，為佛作禮，白佛：「惟怛薩阿竭及菩薩、諸比丘僧到香山就其請處，欲以飯食供養七日，令一切人得增益功德。」

佛即時默聲，已受請故。

伅真陀羅則時歡喜，使已所從中宮八萬四千人皆鼓琴作伎樂供養佛，作禮而去。還歸香山，莊嚴宮舍縱廣三萬里，令受佛及俱來者。其地墻壁紺琉璃色，以天金分佈其間，無央數寶以雜廁其中。悉具諸床座，其足者悉名寶，以天繒為綩綖。為佛作座而高二千三百里，相持珍寶而莊嚴之，周匝欄楯皆以眾寶、皆懸繒幡蓋，燒名殊香。上有帳幔悉覆其上，以天華散遍其地，近佛座處而有四樹皆寶。

【現代漢語翻譯】 現代漢語譯本： 『太好了！』伅真陀羅（Dharmacandra，菩薩名）所化度的人非常多，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）。這是菩薩所做的事情，已經度過了界限，自己的境界也顯現出來，超越了生死，又像原來一樣，安住在泥洹（nirvana，涅槃）之中，在三界（trayo-dhatu，欲界、色界、無色界）中行走，爲了利益一切人。

伅真陀羅想著各位入座的佛，想要用寶華蓋遍覆在他們上面，當時就進入三昧（samadhi，禪定），這個三昧名叫嚴蓋。當時各位入座的佛上面都有華蓋，以及各位菩薩、比丘僧，參加法會的人各自都有華蓋，用手擁著華蓋抵擋。各位菩薩、比丘僧參加法會的人都拿著華蓋供養上面的各位佛。

伅真陀羅又想著要請佛，以及各位化佛、以及菩薩、比丘僧到香山——這是他所居住的地方——想要讓宮室以及各位天、鬼神一切眾生，聽聞說法時都能夠得到安穩，讓他們都能夠見到供養佛，可以以此為根本，因此便可以得到福報。

伅真陀羅便從座位上起來，頭面著地，為佛作禮，稟告佛：『希望怛薩阿竭（Tathagata，如來）以及菩薩、各位比丘僧到香山到我所請求的地方，想要用飯食供養七天，讓一切人得到增益功德。』

佛當時默許，因為已經接受了邀請。

伅真陀羅當時非常歡喜，讓他所從中宮帶來的八萬四千人都敲鼓奏樂，用伎樂供養佛，作禮而去。返回香山，莊嚴宮舍，縱橫三萬里，用來接待佛以及一同前來的人。那裡的地面墻壁是紺琉璃色，用天金分佈在其中，無數的寶物雜錯在裡面。全部都具備各種床座，那些床座的腳都是寶物做的，用天繒作為綩綖（坐墊）。為佛製作的座位高二千三百里，用各種珍寶互相連線來莊嚴它，周圍的欄楯都是用各種寶物做的，都懸掛著繒幡蓋，焚燒名叫殊香的香。上面有帳幔全部覆蓋在上面，用天華散遍在地面上，靠近佛座的地方有四棵樹都是寶樹。

【English Translation】 English version: 『Excellent!』 The people transformed by the benevolent Dharmacandra (name of a Bodhisattva) are numerous, and they have all aroused the anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). This is what a Bodhisattva does, having crossed the boundaries, and one's own realm also appears, surpassing birth and death, and returning to the original state, dwelling in nirvana (liberation) and walking in the trayo-dhatu (three realms: desire realm, form realm, and formless realm), for the benefit of all people.

Dharmacandra thought of all the seated Buddhas, wanting to cover them all with jeweled flower canopies. At that moment, he entered samadhi (meditative absorption), and this samadhi was called 'Solemn Canopy'. Then, above all the seated Buddhas, there were flower canopies, as well as all the Bodhisattvas, Bhikshu Sangha (community of monks), and those attending the assembly each had a flower canopy, holding the canopy with their hands to support it. All the Bodhisattvas and Bhikshu Sangha attending the assembly held flower canopies to offer to all the Buddhas above.

Dharmacandra further thought of inviting the Buddha, as well as all the transformation Buddhas, and the Bodhisattvas and Bhikshu Sangha to Fragrant Mountain—which was his dwelling place—wanting to allow the palaces and all the devas (gods), ghosts, and spirits, all beings, to be able to obtain peace and stability when hearing the Dharma, allowing them all to see and make offerings to the Buddha, which could be taken as the foundation, and thereby one could obtain blessings.

Dharmacandra then rose from his seat, prostrated himself with his head touching the ground, paid homage to the Buddha, and said to the Buddha: 『I hope that the Tathagata (the Thus Come One), as well as the Bodhisattvas and all the Bhikshu Sangha, will come to Fragrant Mountain to the place I have requested, wanting to offer food for seven days, allowing all people to gain increased merit.』

The Buddha then remained silent, because he had already accepted the invitation.

Dharmacandra was then very happy, and he had the eighty-four thousand people he had brought from the central palace all play drums and make music, using music to make offerings to the Buddha, paid homage, and left. He returned to Fragrant Mountain, decorating the palaces and residences, thirty thousand miles in length and breadth, to receive the Buddha and those who came with him. The ground and walls there were the color of dark blue lapis lazuli, with heavenly gold distributed among them, and countless treasures mixed within them. All kinds of beds and seats were fully prepared, and the legs of those seats were all made of treasures, with heavenly silk as cushions. The seat made for the Buddha was two thousand three hundred miles high, adorned with various jewels connected to each other, and the surrounding railings were all made of various treasures, all hung with silk banners and canopies, and incense called 'Special Fragrance' was burned. Above, there were curtains covering everything, and heavenly flowers were scattered all over the ground, and near the Buddha's seat, there were four trees, all of which were treasure trees.

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伅真陀羅自呼官屬及中宮，便言：「佛者難值，譬若華優曇缽。今已得之，當好供養。各棄諛諂、嫉妒及貪，其亂者當正心，當至心供事。皆當具華名殊絕好，當以奉上名香及栴檀，于香山而熏之。今所當事是一切之尊，所作妓樂調和其音當令悲好。其伅真陀羅所樂者，當作是供人中之人。華蓋、繒幡及天衣，殊好軟者其色無數，當用是而奉上。佛者難值，其供事佛者，後生天上作四天釋梵，其作是者便至此得。其色端正，命則長壽，所生甚尊，便得自在，其貌無輩所聞則得，其供佛者便得此德。若天上世間，常得安隱，其欲得是身常得休息，是皆供佛所致。其欲得辟支佛、聲聞、菩薩道，為作是者便能降伏眾魔。」

伅真陀羅為諸官屬中宮說是，受其教，具諸華香、調作百味之食。便住香山之南，與諸妓樂俱，皆令而作，鼓諸琴瑟：「所作已辦，愿及用時。其音皆雅悅心，一切欲令安隱，莫不歡喜。其貌常凈，笑對一切。其尊無蓋，諸天、阿須倫莫不供事。惟愿用時屈神到是(一)。

「總持十種力，其力常勝，莫能當者，降伏外道，益於一切。其意已凈，棄于眾垢。惟愿用時，勞于尊神(二)。

「其身不受一切之塵，其功德不可勝數，其意甚尊無有極。所生甚豪，行步莫能與及逮之者

【現代漢語翻譯】 現代漢語譯本： 伅真陀羅（Dharmapāla，護法）親自告訴他的官員和後宮，說道：『佛陀是難以遇到的，就像優曇缽花一樣稀有。現在我們已經遇到了，應當好好供養。大家都要拋棄虛偽諂媚、嫉妒和貪婪，行為不端正的人應當端正自己的心，應當至誠地供奉佛陀。都要準備各種各樣精美絕倫的鮮花，用名貴的香料和栴檀香（Sandalwood）來供奉，在香山上焚燒。我們現在要供奉的是一切眾生中最尊貴的，所演奏的音樂要和諧動聽，充滿悲憫之情。伅真陀羅所喜歡做的，就是這樣供養人中之人的佛陀。用華麗的傘蓋、絲綢幡幢和天衣，各種精美柔軟、色彩繽紛的物品來供奉佛陀。佛陀是難以遇到的，供養佛陀的人，死後可以升到天上，成為四大天王、釋提桓因（Śakra，帝釋天）和梵天（Brahmā）。這樣做的人，今生就能得到福報，相貌端正，壽命長久，出身尊貴，獲得自在，容貌出衆，所聞皆是正法，供養佛陀就能得到這些功德。無論在天上還是人間，都能常得安穩，想要得到安樂的身心，這都是供養佛陀所帶來的。想要證得辟支佛（Pratyekabuddha，緣覺佛）、聲聞（Śrāvaka，阿羅漢）、菩薩道，這樣做就能降伏一切邪魔。』 伅真陀羅為各位官員和後宮講述這些道理，他們都接受了他的教誨，準備了各種鮮花香料，調製了各種美味佳餚。然後住在香山的南面，與各位樂師一起演奏音樂，敲擊各種琴瑟：『所準備的都已經完成了，希望佛陀能夠接受。所演奏的音樂都優雅動聽，一切都爲了讓眾生得到安穩，沒有誰不歡喜。愿我們都能保持容貌清凈，面帶笑容地對待一切。佛陀是至尊無上的，諸天和阿修羅（Asura）沒有不供奉的。惟愿佛陀能夠接受我們的供養，屈尊降臨到這裡。』 『總持十種力量，這種力量永遠是勝利的，沒有人能夠抵擋，能夠降伏外道，利益一切眾生。佛陀的心意已經清凈，拋棄了一切污垢。惟愿佛陀能夠接受我們的供養，勞煩尊神降臨。』 『佛陀的身體不沾染一切塵埃，他的功德不可勝數，他的心意至高無上，沒有窮盡。他的出身極其高貴，行走坐臥沒有人能夠比得上。』

【English Translation】 English version: Dharmapāla (Dharmapāla, Protector of the Dharma) personally told his officials and the women of the inner palace, saying: 'The Buddha is difficult to encounter, as rare as the Udumbara flower. Now that we have encountered him, we should make offerings to him properly. Everyone should abandon flattery, jealousy, and greed; those whose behavior is not upright should correct their hearts, and should sincerely serve the Buddha. All should prepare various exquisite and unparalleled flowers, and offer them with precious incense and sandalwood (Sandalwood), burning them on Fragrant Mountain. What we are now serving is the most honored of all beings; the music played should be harmonious and pleasant, filled with compassion. What Dharmapāla likes to do is to offer to the Buddha, the person among people, in this way. Use magnificent canopies, silk banners, and heavenly garments, various exquisite, soft, and colorful items to offer to the Buddha. The Buddha is difficult to encounter; those who make offerings to the Buddha can be reborn in the heavens after death, becoming the Four Heavenly Kings, Śakra (Śakra, Lord Indra), and Brahmā (Brahmā). Those who do this will receive blessings in this life, with a handsome appearance, long life, noble birth, and freedom; their appearance will be outstanding, and what they hear will be the true Dharma. Making offerings to the Buddha will bring these merits. Whether in heaven or on earth, one can always have peace and stability; wanting to obtain a peaceful body and mind, this is all brought about by making offerings to the Buddha. Wanting to attain the path of Pratyekabuddha (Pratyekabuddha, Solitary Buddha), Śrāvaka (Śrāvaka, Arhat), and Bodhisattva, doing this will subdue all demons.' Dharmapāla explained these principles to the officials and the women of the inner palace, and they all accepted his teachings, preparing various flowers and incense, and preparing various delicacies. Then they resided on the south side of Fragrant Mountain, and together with the musicians, they all played music, striking various zithers and lutes: 'What has been prepared has been completed, and we hope that the Buddha can accept it. The music played is elegant and pleasant, all for the sake of bringing peace to all beings, and there is no one who is not happy. May we all maintain a pure appearance and treat everything with a smile. The Buddha is supreme and unparalleled, and there is no deva or Asura (Asura) who does not make offerings. We only hope that the Buddha can accept our offerings and condescend to come here.' 'Holding all ten powers, this power is always victorious, and no one can resist it, able to subdue external paths and benefit all beings. The Buddha's mind is already pure, abandoning all defilements. We only hope that the Buddha can accept our offerings and trouble the honored deity to descend.' 'The Buddha's body is not stained by any dust, his merits are countless, his mind is supreme and without end. His birth is extremely noble, and no one can compare to his walking, standing, sitting, or lying down.'

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。三道之惡已永無有，所行無行，已悉舍行，其有見者莫不歡樂(三)。

「其明過於日月星辰，及釋梵之明而不敢當。其明過於三界之上，其明見者，若在冥中見於燈火，莫不歡喜。諸所有明皆悉為蔽，其明無所不明。諸天、龍所有妓樂不從其樂，而可得脫。日益垢濁，其聞佛音莫不得脫，其垢便除。十方諸醫不能除人心之垢，佛則是醫。所語聞者，心垢則除，便得安隱。佛者實尊，尊中之尊，莫能與等者。所語悉凈，無有異，諸所有惡莫不為伏。惟愿用時，勞其尊神。

「本已佈施而行，今已住于佈施，當以法而施與。本已行凈戒，自致得安隱，伏意而忍辱得成。惟愿用時，勞于尊神。

「住于精進，已禪旬而自娛樂。其心意已住，以智慧光明而見，心常而歡悅。惟愿用時，勞屈尊神。

「其心慈哀等於一切，已受過諸限。其功德過於梵已，佛故而得住。惟愿用時，勞屈尊神。」

則時佛告諸比丘僧：「各令護缽，當就其請，盡七日及護寺者。」

提無離菩薩自念：「欲作交露車，縱廣四百里，其中悉有蓮華，欲令佛及諸菩薩、比丘僧各各坐一一蓮華之上到香山。」則時三昧，應時便有如所念，白佛：「今有交露車，愿就之。」

佛便坐蓮華上，其座高四丈九尺。諸

【現代漢語翻譯】 現代漢語譯本： 三惡道（地獄、餓鬼、畜生）的苦難已永遠消失，所作所為皆已超越有為之行，已經完全捨棄了世俗的行徑，凡是見到這種境界的人沒有不感到歡喜的（三）。

『佛的光明勝過日月星辰，甚至勝過釋天（帝釋天）和梵天（大梵天）的光明，沒有任何事物可以與之相比。佛的光明超越三界（欲界、色界、無色界）之上，見到佛的光明，就像在黑暗中見到燈火一樣，沒有不感到歡喜的。一切光明都被佛的光明所掩蓋，佛的光明無所不照。諸天、龍所擁有的音樂，不能使人從中解脫，但聽聞佛的音聲就能從中解脫，心中的污垢便會消除。十方諸醫不能去除人內心的污垢，佛才是真正的醫生。聽到佛所說的話，心中的污垢就會消除，便能得到安穩。佛是真正值得尊敬的，是尊者中的尊者，沒有人能與他相比。佛所說的一切都是清凈的，沒有虛妄，一切邪惡都會被降伏。惟愿您能應允我們的請求，勞煩您尊貴的神體。』

『過去已經行佈施，現在安住于佈施之中，應當以佛法來施與眾生。過去已經持守清凈的戒律，自然獲得安穩，以調伏心意和忍辱來成就功德。惟愿您能應允我們的請求，勞煩您尊貴的神體。』

『安住于精進之中，已經以禪定為樂。他的心意已經安定，以智慧光明來觀察，內心常常充滿喜悅。惟愿您能應允我們的請求，勞煩您尊貴的神體。』

『他的慈悲心平等對待一切眾生，已經超越了所有的界限。他的功德勝過梵天，因此佛才能安住於此。惟愿您能應允我們的請求，勞煩您尊貴的神體。』

當時，佛告訴各位比丘僧：『各自守護好自己的缽，應當接受他們的邀請，為期七天，以及守護寺廟的人。』

提無離菩薩（Timu Li Bodhisattva）心想：『我想製造一輛交露車（Jiaolu chariot），縱橫四百里，其中全部都有蓮花，想讓佛和各位菩薩、比丘僧各自坐在每一朵蓮花之上，前往香山（Xiang Mountain）。』當時進入三昧，立刻就如他所想的那樣，稟告佛說：『現在有交露車，希望您能乘坐。』

佛便坐上蓮花座，那座位高四丈九尺。各位

【English Translation】 English version: The evils of the three paths (hell, hungry ghosts, animals) have been forever eliminated. Actions are beyond conditioned existence, and all worldly practices have been abandoned. All who witness this cannot help but rejoice (three times).

'His light surpasses the sun, moon, and stars, and even the light of Śakra (Lord Indra) and Brahmā (Great Brahma), and cannot be compared. His light is above the three realms (desire realm, form realm, formless realm). Those who see his light rejoice as if seeing a lamp in the darkness. All other lights are obscured by his light, which illuminates everything. The music of gods and dragons cannot liberate one from suffering, but hearing the Buddha's voice can liberate one, removing the defilements of the heart. The physicians of the ten directions cannot remove the defilements of the heart, but the Buddha is the true physician. Those who hear his words have their heart's defilements removed and attain peace. The Buddha is truly venerable, the most venerable of all, and none can equal him. All his words are pure and without falsehood, and all evils are subdued. We beseech you to accept our invitation and trouble your noble body.'

'In the past, he practiced giving, and now he abides in giving. He should give with the Dharma. In the past, he observed pure precepts and naturally attained peace. He achieves merit through subduing his mind and practicing patience. We beseech you to accept our invitation and trouble your noble body.'

'Abiding in diligence, he delights in meditation. His mind is stable, and he observes with the light of wisdom, his heart always filled with joy. We beseech you to accept our invitation and trouble your noble body.'

'His compassion is equal to all beings, and he has surpassed all limitations. His merit surpasses Brahmā, and therefore the Buddha can abide here. We beseech you to accept our invitation and trouble your noble body.'

Then the Buddha said to the monks: 'Each of you guard your alms bowls well. You should accept their invitation for seven days, as well as those who guard the temple.'

The Bodhisattva Timu Li (提無離菩薩) thought: 'I wish to create a Jiaolu chariot (交露車), four hundred li in length and width, filled with lotuses, so that the Buddha and all the Bodhisattvas and monks can each sit on a lotus and go to Xiang Mountain (香山).' Then he entered samadhi, and immediately it was as he had thought. He reported to the Buddha: 'Now there is a Jiaolu chariot. I hope you will ride it.'

The Buddha then sat on the lotus seat, which was forty-nine feet high. All the

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菩薩及比丘僧各各坐蓮華之上如所言。「所以者何？惟加哀我。」

各坐已竟，則時以右手自以神足而擎舉之。諸欲天子、諸色天子見提無離菩薩所作威神變化乃爾，各以其妓樂、華香而供養，隨到香山。

伅真陀羅遙見佛在交露中坐來，見已便令八萬四千真陀羅、揵陀羅皆持華香而鼓琴瑟，作其唱樂而趣前迎佛，便相將入宮。到其處所，佛就其座，諸菩薩、比丘僧各各悉坐。

伅真陀羅語釋梵四天王：「今具已辦，各各布之。」中宮一切各持飲食而悉供養。飲食已竟，行澡水訖，伅真陀羅以機坐佛前，聽佛說經。

佛語提無離菩薩：「菩薩奉行檀波羅蜜凡有三十二事清凈行之。何謂三十二事？一者、菩薩佈施欲求佛，發心為本；二者、菩薩佈施，當離羅漢、辟支佛道；三者、菩薩佈施，念欲度脫十方人民；四者、菩薩佈施與人，心不悔；五者、菩薩佈施與人，視之如佛；六者、菩薩佈施與人，心無慳貪；七者、菩薩佈施與人，心不亂，歡喜與之；八者、菩薩佈施與人，手自斟酌；九者、菩薩佈施與人，意廣不殆；十者、菩薩佈施與人，不求欲有所生；十一者、菩薩佈施與人，不從中有所悕望；十二者、菩薩佈施與人，不有所置，隨佛經教；十三者、菩薩佈施與人，樂佛經故；十四者、菩薩

【現代漢語翻譯】 現代漢語譯本 菩薩和比丘僧各自坐在蓮花之上，正如（提無離菩薩）所說的那樣。「這是為什麼呢？只因爲（佛陀）憐憫我。」

各自坐定之後，提無離菩薩當時用右手以神通力舉起他們。諸欲界天子、諸色界天子見到提無離菩薩所展現的威神變化如此，各自用他們的伎樂、鮮花和香來供養，跟隨到達香山。

伅真陀羅（Dharmacandra，持法）遠遠地看見佛陀坐在交露中，見到后便命令八萬四千真陀羅（candra，月）、揵陀羅（gandharva，香神）都拿著鮮花和香，敲擊琴瑟，演奏音樂，向前迎接佛陀，然後互相帶領進入宮殿。到達宮殿後，佛陀登上座位，諸菩薩、比丘僧各自坐下。

伅真陀羅對釋梵四天王說：「現在已經準備完畢，各自擺設食物。」中宮的所有人都拿著飲食來供養。飲食完畢后，行過洗手水，伅真陀羅在佛陀面前放好座位，聽佛陀說法。

佛陀告訴提無離菩薩：「菩薩奉行檀波羅蜜（dānapāramitā，佈施波羅蜜）共有三十二種清凈的行為。什麼是三十二種呢？第一，菩薩佈施是爲了求佛，以發菩提心為根本；第二，菩薩佈施，應當遠離羅漢（arhat，阿羅漢）、辟支佛（pratyekabuddha，緣覺）的道；第三，菩薩佈施，想著要度脫十方人民；第四，菩薩佈施給別人，心中不後悔；第五，菩薩佈施給別人，視他們如佛；第六，菩薩佈施給別人，心中沒有慳吝；第七，菩薩佈施給別人，心不散亂，歡喜地給予；第八，菩薩佈施給別人，親手斟酌；第九，菩薩佈施給別人，心意廣大而不懈怠；第十，菩薩佈施給別人，不求來世有所生；第十一，菩薩佈施給別人，不從中有所希望；第十二，菩薩佈施給別人，不有所執著，隨順佛經教導；第十三，菩薩佈施給別人，因為喜愛佛經的緣故；第十四，菩薩...

【English Translation】 English version The Bodhisattvas and Bhikshu Sangha each sat upon a lotus flower, as (Tivimukta Bodhisattva) had said. 'Why is that? Only because (the Buddha) has compassion on me.'

After they were seated, Tivimukta Bodhisattva then used his right hand to lift them up with his divine power. When the Desire Realm gods and the Form Realm gods saw the majestic and miraculous transformations performed by Tivimukta Bodhisattva, they each made offerings with their music, flowers, and incense, and followed him to Incense Mountain.

Dharmacandra (持法) saw the Buddha sitting in the open air from afar. Having seen him, he then ordered eighty-four thousand candras (月) and gandharvas (香神) to all hold flowers and incense, and to play their zithers and lutes, making music as they went forward to greet the Buddha, and then they led him into the palace together. When they arrived at the place, the Buddha took his seat, and the Bodhisattvas and Bhikshu Sangha each sat down.

Dharmacandra said to the Shakra, Brahma, and Four Heavenly Kings: 'Now everything is prepared, please set out the food.' Everyone in the central palace held food and made offerings. After the meal was finished, after the water for washing hands had been passed around, Dharmacandra placed a seat before the Buddha and listened to the Buddha expounding the Dharma.

The Buddha said to Tivimukta Bodhisattva: 'A Bodhisattva practices the dānapāramitā (佈施波羅蜜) with thirty-two kinds of pure conduct. What are the thirty-two? First, a Bodhisattva gives alms seeking Buddhahood, with the aspiration for enlightenment as the foundation; second, a Bodhisattva gives alms, and should stay away from the path of Arhats (阿羅漢) and Pratyekabuddhas (緣覺); third, a Bodhisattva gives alms, thinking of liberating the people of the ten directions; fourth, a Bodhisattva gives alms to others, and does not regret it in his heart; fifth, a Bodhisattva gives alms to others, and regards them as Buddhas; sixth, a Bodhisattva gives alms to others, and has no stinginess in his heart; seventh, a Bodhisattva gives alms to others, and his mind is not distracted, giving with joy; eighth, a Bodhisattva gives alms to others, and personally serves them; ninth, a Bodhisattva gives alms to others, and his intention is broad and unflagging; tenth, a Bodhisattva gives alms to others, not seeking to be reborn in the future; eleventh, a Bodhisattva gives alms to others, not hoping for anything in return; twelfth, a Bodhisattva gives alms to others, not being attached to anything, following the teachings of the Buddha's sutras; thirteenth, a Bodhisattva gives alms to others, because he loves the Buddha's sutras; fourteenth, a Bodhisattva...

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佈施與人，欲求佛道故；十五者、菩薩佈施與人，不自貢高；十六者、菩薩佈施與人，欲勸勉教人故；十七者、菩薩佈施與人，欲度脫人民；十八者、菩薩佈施與人，欲持經法教人民故；十九者、菩薩佈施與人，隨佛教故；二十者、菩薩佈施與人，欲降伏魔官屬故；二十一者、菩薩佈施與人，欲求成就得佛故；二十二者、菩薩佈施與人，欲求為人中雄猛故；二十三者、菩薩佈施與人，欲閉塞餓鬼道故；二十四者、菩薩佈施與人，欲使後世習佈施故；二十五者、菩薩佈施與人，後世欲得豪貴富樂故；二十六者、菩薩佈施與人，世世得菩薩道故；二十七者、菩薩佈施與人，常欲與善師相隨故；二十八者、菩薩佈施與人，欲使世世和顏向十方人故；二十九者、菩薩佈施與人，欲成佛道之本故；三十者、菩薩佈施與人，欲反成就菩薩故；三十一者、菩薩佈施與人，欲得三十二相、八十種好故；三十二者、菩薩佈施與人，欲成境界莊嚴、欲向佛入諸經法故。是為菩薩清凈佈施三十二事，菩薩行檀波羅蜜如是。

「菩薩清凈行屍波羅蜜凡有三十二事。何謂三十二？一者、菩薩身所行常清凈，是為持戒；二者、菩薩離慳貪、瞋恚、愚癡，口所言凈潔，是為持戒；三者、菩薩心作明慧，不欺于佛，是為持戒；四者、菩薩不隨外道

【現代漢語翻譯】 現代漢語譯本： 佈施給予他人，是爲了追求佛道；第十五，菩薩佈施給予他人，不自我誇耀；第十六，菩薩佈施給予他人，是爲了勸勉教導他人；第十七，菩薩佈施給予他人，是爲了度脫人民；第十八，菩薩佈施給予他人，是爲了持守經法教導人民；第十九，菩薩佈施給予他人，是隨順佛教的教導；第二十，菩薩佈施給予他人，是爲了降伏魔的官屬；第二十一，菩薩佈施給予他人，是爲了追求成就佛果；第二十二，菩薩佈施給予他人，是爲了求成為人中的雄猛者；第二十三，菩薩佈施給予他人，是爲了閉塞餓鬼道；第二十四，菩薩佈施給予他人，是爲了使後世習慣佈施；第二十五，菩薩佈施給予他人，是爲了後世能夠得到豪貴富樂；第二十六，菩薩佈施給予他人，是爲了世世代代都能行菩薩道；第二十七，菩薩佈施給予他人，是爲了常常與善知識相隨；第二十八，菩薩佈施給予他人，是爲了使世世代代都能和顏悅色地面對十方之人；第二十九，菩薩佈施給予他人，是爲了成就佛道的根本；第三十，菩薩佈施給予他人，是爲了反過來成就菩薩的果位；第三十一，菩薩佈施給予他人，是爲了得到三十二相（San Shi Er Xiang，佛的三十二種殊勝的身體特徵）、八十種好（Ba Shi Zhong Hao，佛的八十種細微的優點）；第三十二，菩薩佈施給予他人，是爲了成就境界的莊嚴，爲了向佛陀學習各種經法。這就是菩薩清凈佈施的三十二件事，菩薩修行檀波羅蜜（Dan Bo Luo Mi，佈施波羅蜜）就是這樣。

菩薩清凈持戒波羅蜜（Shi Bo Luo Mi，持戒波羅蜜）總共有三十二件事。什麼是三十二件事？第一，菩薩身所行常保清凈，這就是持戒；第二，菩薩遠離慳貪、瞋恚、愚癡，口所說的話清凈潔白，這就是持戒；第三，菩薩心中常存明慧，不欺騙佛陀，這就是持戒；第四，菩薩不隨順外道。

【English Translation】 English version: Giving alms to others is done to seek the path of Buddhahood; fifteenth, a Bodhisattva gives alms to others without being arrogant; sixteenth, a Bodhisattva gives alms to others in order to encourage and teach others; seventeenth, a Bodhisattva gives alms to others in order to deliver people from suffering; eighteenth, a Bodhisattva gives alms to others in order to uphold the scriptures and teach the people; nineteenth, a Bodhisattva gives alms to others, following the Buddha's teachings; twentieth, a Bodhisattva gives alms to others in order to subdue the demons and their retinues; twenty-first, a Bodhisattva gives alms to others in order to seek the attainment of Buddhahood; twenty-second, a Bodhisattva gives alms to others in order to become a heroic figure among people; twenty-third, a Bodhisattva gives alms to others in order to block the path to the realm of hungry ghosts; twenty-fourth, a Bodhisattva gives alms to others in order to make future generations accustomed to giving alms; twenty-fifth, a Bodhisattva gives alms to others so that future generations may obtain wealth, nobility, and happiness; twenty-sixth, a Bodhisattva gives alms to others so that they may practice the Bodhisattva path in every lifetime; twenty-seventh, a Bodhisattva gives alms to others in order to always be accompanied by good teachers; twenty-eighth, a Bodhisattva gives alms to others in order to make every lifetime be filled with a kind and gentle countenance towards all people in the ten directions; twenty-ninth, a Bodhisattva gives alms to others in order to establish the foundation for attaining Buddhahood; thirtieth, a Bodhisattva gives alms to others in order to, in turn, achieve the Bodhisattva state; thirty-first, a Bodhisattva gives alms to others in order to obtain the thirty-two marks (San Shi Er Xiang, the thirty-two auspicious physical characteristics of a Buddha) and eighty minor perfections (Ba Shi Zhong Hao, the eighty minor marks of excellence of a Buddha); thirty-second, a Bodhisattva gives alms to others in order to achieve the adornment of the realm and to learn all the scriptures and teachings from the Buddha. These are the thirty-two aspects of a Bodhisattva's pure giving, and this is how a Bodhisattva practices Dana Paramita (Dan Bo Luo Mi, the perfection of giving).

The Bodhisattva's pure practice of Sila Paramita (Shi Bo Luo Mi, the perfection of morality) consists of thirty-two aspects. What are the thirty-two? First, a Bodhisattva's actions are always pure, this is upholding the precepts; second, a Bodhisattva is free from stinginess, anger, and ignorance, and their speech is pure and clean, this is upholding the precepts; third, a Bodhisattva's mind is filled with wisdom and does not deceive the Buddha, this is upholding the precepts; fourth, a Bodhisattva does not follow external paths.

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奉行十事，是為持戒；五者、菩薩生天上世間常不離佛道，是為持戒；六者、菩薩離羅漢、辟支佛，心去調戲，是為持戒；七者、菩薩遠離諛諂，入佛智慧，是為持戒；八者、菩薩多學，智慧心為第一，是為持戒；九者、菩薩極大慈哀向於十方，是為持戒；十者、菩薩遍護十方人悉具足，是為持戒；十一者、菩薩未嘗犯禁，離於慚愧，是為持戒；十二者、菩薩不毀缺，所行身常畏慎，是為持戒；十三者、菩薩不中道犯行、違戾本心，是為持戒；十四者、菩薩自守，不犯眾惡，是為持戒；十五者、菩薩隨明人之教度脫惡道，是為持戒；十六者、菩薩持戒生天之本，是為持戒；十七者、菩薩悉欲具足隨佛智慧，是為持戒；十八者、菩薩常堅持戒，不犯佛教，是為持戒；十九者、菩薩不自貢高、輕侮他人，常自製止，是為持戒(少十九一法，諸藏並闕)；二十者、菩薩能自制心，不隨愛慾，是為持戒；二十一者、菩薩持戒不失得佛諸經，是為持戒；二十二者、菩薩持戒有信，勸助樂，不欺，是為持戒；二十三者、菩薩不犯慳貪，是為持戒；二十四者、菩薩持戒堅住隨法教化，是為持戒；二十五者、菩薩棄捐財富，常欲作沙門，是為持戒；二十六者、菩薩習樂於空閑之處，樂於經法，是為持戒；二十七者、菩薩不貪飲食、衣被

【現代漢語翻譯】 現代漢語譯本 奉行十事，這就是持戒；五、菩薩生於天上和人間，常常不離開佛道，這就是持戒；六、菩薩遠離阿羅漢（Arahan，已斷絕輪迴者）、辟支佛（Paccekabuddha，獨自覺悟者）的心，去除戲弄之心，這就是持戒；七、菩薩遠離諂媚，進入佛的智慧，這就是持戒；八、菩薩廣泛學習，以智慧心為第一，這就是持戒；九、菩薩以極大的慈悲心面向十方，這就是持戒；十、菩薩普遍守護十方眾生，使他們都具足（善法），這就是持戒；十一、菩薩未曾違犯禁戒，遠離慚愧，這就是持戒；十二、菩薩不毀壞戒律，所作所為常常畏懼謹慎，這就是持戒；十三、菩薩不中途停止修行，不違背本心，這就是持戒；十四、菩薩守護自己，不犯各種惡行，這就是持戒；十五、菩薩聽從賢明之人的教導，度脫惡道眾生，這就是持戒；十六、菩薩持戒是生天的根本，這就是持戒；十七、菩薩希望完全具足，隨順佛的智慧，這就是持戒；十八、菩薩常常堅持戒律，不違犯佛教的教誨，這就是持戒；十九、菩薩不自高自大、輕視侮辱他人，常常自我剋制，這就是持戒（缺少第十九條戒律，各種藏經都缺失）；二十、菩薩能夠自我控制內心，不隨從愛慾，這就是持戒；二十一、菩薩持戒不失去獲得佛經的機會，這就是持戒；二十二、菩薩持戒具有信心，勸人行善，樂於助人，不欺騙，這就是持戒；二十三、菩薩不犯慳吝貪婪，這就是持戒；二十四、菩薩持戒堅定，安住於法，隨順佛法教化，這就是持戒；二十五、菩薩捨棄財富，常常希望做沙門（Sramana，出家修行者），這就是持戒；二十六、菩薩喜歡在空閑的地方修行，喜歡研習經法，這就是持戒；二十七、菩薩不貪求飲食、衣物

【English Translation】 English version Observing these ten things is upholding the precepts; Fifth, Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) are constantly inseparable from the Buddha's path whether they are born in the heavens or in the world, this is upholding the precepts; Sixth, Bodhisattvas distance themselves from the minds of Arhats (Arahan, one who has attained Nirvana) and Pratyekabuddhas (Paccekabuddha, a Buddha who attains enlightenment on their own without the help of a teacher), and eliminate frivolous thoughts, this is upholding the precepts; Seventh, Bodhisattvas stay away from flattery and enter the wisdom of the Buddha, this is upholding the precepts; Eighth, Bodhisattvas learn extensively, with the mind of wisdom being paramount, this is upholding the precepts; Ninth, Bodhisattvas direct great compassion towards the ten directions, this is upholding the precepts; Tenth, Bodhisattvas universally protect all beings in the ten directions, ensuring they are fully endowed (with virtues), this is upholding the precepts; Eleventh, Bodhisattvas never violate the precepts, remaining free from shame and remorse, this is upholding the precepts; Twelfth, Bodhisattvas do not break or diminish the precepts, and are always fearful and cautious in their actions, this is upholding the precepts; Thirteenth, Bodhisattvas do not abandon their practice midway, nor do they act contrary to their original intention, this is upholding the precepts; Fourteenth, Bodhisattvas guard themselves, not committing any evil deeds, this is upholding the precepts; Fifteenth, Bodhisattvas follow the teachings of wise people to deliver beings from evil realms, this is upholding the precepts; Sixteenth, Bodhisattvas upholding the precepts is the foundation for being born in the heavens, this is upholding the precepts; Seventeenth, Bodhisattvas wish to be fully endowed with and follow the wisdom of the Buddha, this is upholding the precepts; Eighteenth, Bodhisattvas always firmly uphold the precepts, not violating the Buddha's teachings, this is upholding the precepts; Nineteenth, Bodhisattvas do not become arrogant or belittle others, but constantly restrain themselves, this is upholding the precepts (the nineteenth precept is missing, absent in all versions of the canon); Twentieth, Bodhisattvas are able to control their minds, not following after desires, this is upholding the precepts; Twenty-first, Bodhisattvas upholding the precepts do not lose the opportunity to obtain the Buddha's scriptures, this is upholding the precepts; Twenty-second, Bodhisattvas upholding the precepts have faith, encourage and assist others with joy, and are not deceitful, this is upholding the precepts; Twenty-third, Bodhisattvas do not commit stinginess or greed, this is upholding the precepts; Twenty-fourth, Bodhisattvas uphold the precepts firmly, abide in the Dharma, and follow the teachings of the Buddha, this is upholding the precepts; Twenty-fifth, Bodhisattvas abandon wealth and always desire to become Sramanas (Sramana, wandering ascetics), this is upholding the precepts; Twenty-sixth, Bodhisattvas delight in practicing in secluded places and delight in studying the scriptures, this is upholding the precepts; Twenty-seventh, Bodhisattvas are not greedy for food or clothing

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，欲入道故，是為持戒；二十八者、菩薩斷截諸惡，成諸功德，是為持戒；二十九者、菩薩暴露專精，遠離姓族，守功行德，是為持戒；三十者、菩薩入深法行，無所附著，是為持戒；三十一者、菩薩隨次第法行十二因緣，是為持戒；三十二者、菩薩不隨諸外道，遠離四顛倒，是為持戒。是為菩薩清凈持戒三十二事，菩薩行屍波羅蜜如是。

「菩薩清凈行羼提波羅蜜凡有三十二事。何謂三十二事？一者、菩薩不貪身，是為忍辱；二者、菩薩不惜壽命，是為忍辱；三者、菩薩不持瞋恚意向人，是為忍辱；四者、菩薩人有罵詈、毀辱悉受，是為忍辱；五者、菩薩若見疲病羸劣，當哀傷之，是為忍辱；六者、菩薩不輕易無教之人，是為忍辱；七者、菩薩雖自豪尊，為人所易，是為忍辱；八者、菩薩為人所剝割，不瞋、不怨，是為忍辱；九者、菩薩無瞋恚、恨意於人，是為忍辱；十者、菩薩為人所敗，令就小道，心不迴轉，是為忍辱；十一者、菩薩樂信佛道，其心不懈，是為忍辱；十二者、菩薩心不動亂，清凈而住，是為忍辱；十三者、菩薩未嘗持瞋恚向人，是為忍辱；十四者、菩薩護他人心，令不得起，是為忍辱；十五者、菩薩常以柔軟之心向人，是為忍辱；十六者、菩薩常持慈哀之心向人，是為忍辱；十七者、菩薩

【現代漢語翻譯】 現代漢語譯本：想要進入正道，這就是持戒；第二十八，菩薩斷除各種惡行，成就各種功德，這就是持戒；第二十九，菩薩顯露專一精進之心，遠離親族，守護功德和德行，這就是持戒；第三十，菩薩進入深奧的佛法修行，沒有執著，這就是持戒；第三十一，菩薩隨順次第法修行十二因緣，這就是持戒；第三十二，菩薩不隨順各種外道，遠離四種顛倒，這就是持戒。以上是菩薩清凈持戒的三十二件事，菩薩修行尸波羅蜜（Śīla-pāramitā，戒波羅蜜）就是這樣。

菩薩清凈修行羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）共有三十二件事。什麼是三十二件事？第一，菩薩不貪戀自身，這就是忍辱；第二，菩薩不吝惜壽命，這就是忍辱；第三，菩薩不懷著嗔恚之心對待他人，這就是忍辱；第四，菩薩對於他人的謾罵、譭謗都能接受，這就是忍辱；第五，菩薩如果見到疲憊、生病、虛弱的人，應當哀憐他們，這就是忍辱；第六，菩薩不輕視沒有受到教導的人，這就是忍辱；第七，菩薩即使自己高貴尊榮，被人輕視，這就是忍辱；第八，菩薩被人剝奪、割捨，不嗔恨、不抱怨，這就是忍辱；第九，菩薩對他人沒有嗔恚、怨恨之心，這就是忍辱；第十，菩薩被人擊敗，使他走向小道，內心不退轉，這就是忍辱；第十一，菩薩樂於相信佛道，他的心不懈怠，這就是忍辱；第十二，菩薩內心不動搖，清凈安住，這就是忍辱；第十三，菩薩未曾懷著嗔恚之心對待他人，這就是忍辱；第十四，菩薩守護他人的心，使他人不起惡念，這就是忍辱；第十五，菩薩常常以柔軟的心對待他人，這就是忍辱；第十六，菩薩常常懷著慈悲哀憐的心對待他人，這就是忍辱；第十七，菩薩

【English Translation】 English version: To desire to enter the Path, this is upholding the precepts; twenty-eighth, the Bodhisattva cuts off all evils and accomplishes all merits, this is upholding the precepts; twenty-ninth, the Bodhisattva reveals focused diligence, stays away from relatives, guards merit and virtue, this is upholding the precepts; thirtieth, the Bodhisattva enters deep Dharma practice, without attachment, this is upholding the precepts; thirty-first, the Bodhisattva follows the sequential Dharma practice of the twelve links of dependent origination, this is upholding the precepts; thirty-second, the Bodhisattva does not follow various external paths, stays away from the four inversions, this is upholding the precepts. These are the thirty-two aspects of the Bodhisattva's pure upholding of the precepts; the Bodhisattva practices Śīla-pāramitā (戒波羅蜜, Perfection of Morality) in this way.

The Bodhisattva's pure practice of Kṣānti-pāramitā (忍辱波羅蜜, Perfection of Patience) consists of thirty-two aspects. What are the thirty-two aspects? First, the Bodhisattva is not greedy for the body, this is patience; second, the Bodhisattva does not begrudge life, this is patience; third, the Bodhisattva does not hold a hateful intention towards others, this is patience; fourth, the Bodhisattva accepts all scolding and insults from others, this is patience; fifth, if the Bodhisattva sees those who are tired, sick, weak, they should feel compassion for them, this is patience; sixth, the Bodhisattva does not easily despise those who are uneducated, this is patience; seventh, even if the Bodhisattva is noble and honored, they are despised by others, this is patience; eighth, the Bodhisattva is stripped and cut by others, without anger or resentment, this is patience; ninth, the Bodhisattva has no anger or hatred towards others, this is patience; tenth, the Bodhisattva is defeated by others, causing them to take a small path, their heart does not turn back, this is patience; eleventh, the Bodhisattva is happy to believe in the Buddha's path, their heart is not懈怠(xiè dài, lax); twelfth, the Bodhisattva's heart is not disturbed, abiding in purity, this is patience; thirteenth, the Bodhisattva has never held anger towards others, this is patience; fourteenth, the Bodhisattva protects the hearts of others, preventing them from arising, this is patience; fifteenth, the Bodhisattva always treats others with a gentle heart, this is patience; sixteenth, the Bodhisattva always treats others with a compassionate and sorrowful heart, this is patience; seventeenth, the Bodhisattva

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不恃自貢高之心向人，是為忍辱；十八者、菩薩為十方天下人下屈，是為忍辱；十九者、菩薩不持忿行向人，是為忍辱；二十者、菩薩自守，無所犯負，是為忍辱；二十一者、菩薩常自製心，令意不起，是為忍辱；二十二者、菩薩自有過失能自悔責，是為忍辱；二十三者、菩薩不持他人長短，是為忍辱；二十四者、菩薩常樂唸佛道，是為忍辱；二十五者、菩薩常樂解于經法，是為忍辱；二十六者、菩薩常愛樂十方人民，是為忍辱；二十七者、菩薩常欲施與十方人民，是為忍辱；二十八者、菩薩常持和心向人，是為忍辱；二十九者、菩薩常喜勞來於人，是為忍辱；三十者、菩薩常隨經法，不中斷絕，是為忍辱；三十一者、菩薩聞有三治，不恐、不怖，是為忍辱；三十二者、菩薩無所從生樂喜智慧，是為忍辱。是為菩薩清凈忍辱三十二事，菩薩行羼提波羅蜜如是。

「菩薩清凈行精進波羅蜜凡有三十二事。何謂三十二事？一者、不斷佛道，是為精進；二者、不斷經法，是為精進；三者、不斷比丘僧，是為精進；四者、度不可計人，是為精進；五者、受不可復計死生，心不殆，是為精進；六者、當供養無央數佛，無厭極，是為精進；七者、當作不可復計功德，是為精進；八者、當學不可復計經卷，是為精進；九者、悉

【現代漢語翻譯】 現代漢語譯本 不以自我貢高自大的心態對待他人，這便是忍辱；第十八，菩薩爲了十方世界的人民而謙卑退讓，這便是忍辱；第十九，菩薩不以憤怒的行為對待他人，這便是忍辱；第二十，菩薩自我約束，不犯過錯，不虧欠他人，這便是忍辱；第二十一，菩薩經常自我控制內心，使意念不起邪念，這便是忍辱；第二十二，菩薩自己有了過失能夠自我懺悔責備，這便是忍辱；第二十三，菩薩不議論他人的缺點和不足，這便是忍辱；第二十四，菩薩經常喜好思念佛道，這便是忍辱；第二十五，菩薩經常喜好理解經書的教法，這便是忍辱；第二十六，菩薩經常喜愛十方世界的人民，這便是忍辱；第二十七，菩薩經常想要施捨給予十方世界的人民，這便是忍辱；第二十八，菩薩經常以平和的心態對待他人，這便是忍辱；第二十九，菩薩經常喜歡為他人辛勤勞作，這便是忍辱；第三十，菩薩經常遵循經書的教法，不中斷，不停止，這便是忍辱；第三十一，菩薩聽到有三種懲罰，不恐懼，不害怕，這便是忍辱；第三十二，菩薩從無所生之處獲得喜悅和智慧，這便是忍辱。以上便是菩薩清凈忍辱的三十二件事，菩薩修行羼提波羅蜜（Ksanti Paramita，忍辱波羅蜜）就是這樣。

菩薩清凈修行精進波羅蜜（Virya Paramita，精進波羅蜜）共有三十二件事。什麼是三十二件事呢？第一，不中斷佛道，這便是精進；第二，不中斷經法，這便是精進；第三，不中斷比丘僧（Bhikkhu Sangha，比丘僧團），這便是精進；第四，度化不可計數的眾生，這便是精進；第五，承受不可重複計算的生死輪迴，內心不退縮，這便是精進；第六，應當供養無數的佛，沒有厭倦，沒有止境，這便是精進；第七，應當做不可重複計算的功德，這便是精進；第八，應當學習不可重複計算的經書，這便是精進；第九，全部...

【English Translation】 English version Not approaching others with a mind of self-conceit, this is forbearance; Eighteenth, the Bodhisattva humbles himself for the sake of people in the ten directions, this is forbearance; Nineteenth, the Bodhisattva does not treat others with anger, this is forbearance; Twentieth, the Bodhisattva is self-disciplined, makes no mistakes, and owes nothing to others, this is forbearance; Twenty-first, the Bodhisattva constantly controls his mind, preventing evil thoughts from arising, this is forbearance; Twenty-second, the Bodhisattva is able to repent and blame himself when he has faults, this is forbearance; Twenty-third, the Bodhisattva does not discuss the shortcomings of others, this is forbearance; Twenty-fourth, the Bodhisattva often delights in contemplating the Buddha's path, this is forbearance; Twenty-fifth, the Bodhisattva often delights in understanding the teachings of the scriptures, this is forbearance; Twenty-sixth, the Bodhisattva often loves the people of the ten directions, this is forbearance; Twenty-seventh, the Bodhisattva often wants to give to the people of the ten directions, this is forbearance; Twenty-eighth, the Bodhisattva often treats others with a peaceful mind, this is forbearance; Twenty-ninth, the Bodhisattva often likes to work hard for others, this is forbearance; Thirtieth, the Bodhisattva constantly follows the teachings of the scriptures, without interruption or cessation, this is forbearance; Thirty-first, the Bodhisattva is not afraid or terrified when he hears of the three punishments, this is forbearance; Thirty-second, the Bodhisattva obtains joy and wisdom from the place where nothing is born, this is forbearance. These are the thirty-two aspects of the Bodhisattva's pure forbearance, and this is how the Bodhisattva practices Ksanti Paramita (Perseverance or Patience).

The Bodhisattva's pure practice of Virya Paramita (Perseverance or Effort) consists of thirty-two aspects. What are the thirty-two aspects? First, not interrupting the Buddha's path, this is diligence; Second, not interrupting the scriptures, this is diligence; Third, not interrupting the Bhikkhu Sangha (Monk Community), this is diligence; Fourth, liberating countless beings, this is diligence; Fifth, enduring countless cycles of birth and death without losing heart, this is diligence; Sixth, one should make offerings to countless Buddhas without weariness or limit, this is diligence; Seventh, one should perform countless meritorious deeds, this is diligence; Eighth, one should study countless scriptures, this is diligence; Ninth, all...

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當教十方天下人，是為精進；十者、成就十方天下人皆使得佛道，是為精進；十一者、當爲十方天下人，給所當得悉當從與之，是為精進；十二者、自身所有好物持施與人，是為精進；十三者、諸禁戒悉當護持，是為精進；十四者、忍辱之力悉當柔弱，是為精進；十五者、諸禪三昧悉當具足，是為精進；十六者、諸智慧悉令具足，是為精進；十七者、諸佛境界所行功德自莊嚴作佛時境界，是為精進；十八者、欲求極大力，是為精進；十九者、悉降諸魔及官屬，是為精進；二十者、持佛經法，悉降伏餘外道，是為精進；二十一者、十種力、四無所畏、諸佛經法悉欲得具足，是為精進；二十二者、莊嚴身、口、心，是為精進；二十三者、未嘗懈怠休倦，是為精進；二十四者、所作為事悉當究竟，是為精進；二十五者、心常當猛健，是為精進；二十六者、悉棄捐諸愛慾，是為精進；二十七者、諸未度者悉當度之，諸未聞經者悉當使聞之，諸未般泥洹者皆令當得般泥洹，是為精進；二十八者、一一相者輒有百福功德，悉當具足，是為精進；二十九者、諸佛經法悉當護之，是為精進；三十者、不可復計諸佛境界我悉當知，是為精進；三十一者、世世常當見無央數佛，是為精進；三十二者、遠離從精進出生、遠離身心無形，亦無所

【現代漢語翻譯】 現代漢語譯本 當教化十方世界的人，這就是精進；第十，成就十方世界的人，使他們都能證得佛道，這就是精進；第十一，應當為十方世界的人，給予他們應當得到的，全部都給予他們，這就是精進；第十二，自身所有美好的東西，拿來佈施給他人，這就是精進；第十三，各種禁戒都要守護堅持，這就是精進；第十四，忍辱的力量都要柔和順從，這就是精進；第十五，各種禪定三昧都要具足，這就是精進；第十六，各種智慧都要使其具足，這就是精進；第十七，諸佛的境界所行的功德，用以莊嚴自己成佛時的境界，這就是精進；第十八，想要獲得極大的力量，這就是精進；第十九，降伏一切魔及其眷屬，這就是精進；第二十，持守佛經的教法，降伏其餘的外道，這就是精進；第二十一，十種力（Dasabala）、四無所畏（catu vaiśāradyāni），諸佛的經法都想要具足，這就是精進；第二十二，莊嚴身、口、意，這就是精進；第二十三，未曾懈怠休息疲倦，這就是精進；第二十四，所作所為的事情都要究竟完成，這就是精進；第二十五，內心常常應當勇猛剛健，這就是精進；第二十六，捨棄一切愛慾，這就是精進；第二十七，對於那些尚未得度的，都要度化他們，對於那些尚未聽聞佛經的，都要讓他們聽聞，對於那些尚未入般涅槃（Parinirvana）的，都要讓他們證得般涅槃，這就是精進；第二十八，每一個相都具有百福的功德，都要使其具足，這就是精進；第二十九，諸佛的經法都要守護，這就是精進；第三十，不可計數諸佛的境界，我都要知曉，這就是精進；第三十一，世世代代常常都要見到無數的佛，這就是精進；第三十二，遠離從精進出生、遠離身心無形，也無所依。

【English Translation】 English version To teach the people of the ten directions, this is diligence; tenth, to accomplish the people of the ten directions, enabling them all to attain the Buddha's path, this is diligence; eleventh, to give to the people of the ten directions what they should receive, giving it all to them, this is diligence; twelfth, to take all one's own good things and give them away in charity, this is diligence; thirteenth, all precepts must be guarded and upheld, this is diligence; fourteenth, the power of patience must be gentle and yielding, this is diligence; fifteenth, all dhyanas (meditative states) and samadhis (concentration) must be fully possessed, this is diligence; sixteenth, all wisdoms must be made complete, this is diligence; seventeenth, the merits of the realms of all Buddhas are used to adorn the realm when one becomes a Buddha, this is diligence; eighteenth, wanting to obtain the greatest strength, this is diligence; nineteenth, to subdue all demons and their retinues, this is diligence; twentieth, to uphold the Buddha's teachings and subdue other heretical paths, this is diligence; twenty-first, wanting to fully possess the ten powers (Dasabala), the four fearlessnesses (catu vaiśāradyāni), and the Buddha's teachings, this is diligence; twenty-second, to adorn body, speech, and mind, this is diligence; twenty-third, never to be lazy, resting, or weary, this is diligence; twenty-fourth, all actions undertaken must be completed, this is diligence; twenty-fifth, the mind should always be brave and strong, this is diligence; twenty-sixth, to abandon all desires, this is diligence; twenty-seventh, for those who have not yet been delivered, to deliver them all; for those who have not yet heard the scriptures, to cause them all to hear; for those who have not yet attained Parinirvana, to enable them all to attain Parinirvana, this is diligence; twenty-eighth, each characteristic possesses hundreds of blessings and merits, all of which must be fully possessed, this is diligence; twenty-ninth, the Buddha's teachings must all be protected, this is diligence; thirtieth, the immeasurable realms of all Buddhas, I must know them all, this is diligence; thirty-first, in every lifetime, one should always see countless Buddhas, this is diligence; thirty-second, to be far from that which is born from diligence, to be far from the formless body and mind, and also without reliance.

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住、亦無所出、亦無所入、亦無所生，是為無所生，樂住是。為菩薩清凈行精進波羅蜜如是。

「菩薩清凈行禪波羅蜜凡有三十二事。何謂三十二事？一者、所念無所犯，是為凈；二者、所持不缺，是為凈；三者、所分別不忘，是為凈；四者、去離調戲，是為凈；五者、自守知足，是為凈；六者、心不邪念，是為凈；七者、勸人作功德，持用索佛，是為凈；八者、不犯六事，是為凈；九者、適無所著，是為凈；十者、自觀內外，是為凈；十一者、悉具五旬，是為凈；十二者、心常柔軟，是為凈；十三者、不著于身，是為凈；十四者、內行定，是為凈；十五者、向入佛道，是為凈；十六者、遠離於惡人，是為凈；十七者、智慧明所入，是為凈；十八者、悉入所因功德，是為凈；十九者、悉令經法本樂，是為凈；二十者、隨次第入行，是為凈；二十一者、智慧恩不轉，是為凈；二十二者、漚和拘舍羅所成就，是為凈；二十三者、悉欲具足佛事，是為凈；二十四者、悉哀苦人，是為凈；二十五者、不與羅漢、辟支佛從事，是為凈；二十六者、稍稍樂入深智慧具足，是為凈，二十七者、所作功德不厭，是為凈；二十八者、一切人本無有，人信是事，是為凈；二十九者、悉得佛三昧不亂，是為凈；三十者、悉入十方天下人

【現代漢語翻譯】 現代漢語譯本：安住於此，既無所從來，亦無所往，既無所生，是為無所生，安樂地住於此。這就是菩薩清凈行精進波羅蜜（Pāramitā，到彼岸）的體現。

『菩薩清凈行禪波羅蜜（Dhyāna Pāramitā，禪定到彼岸）共有三十二事。什麼是三十二事？一者，所念之事沒有過失，是為清凈；二者，所持戒律沒有缺失，是為清凈；三者，所分別之事沒有遺忘，是為清凈；四者，遠離戲謔調笑，是為清凈；五者，自我約束知足常樂，是為清凈；六者，心中沒有邪惡的念頭，是為清凈；七者，勸導他人行功德，以此來尋求佛法，是為清凈；八者，不違犯六事（可能指六度），是為清凈；九者，適度而不執著，是為清凈；十者，自我觀察內外，是為清凈；十一者，完全具備五旬（可能指五蘊皆空），是為清凈；十二者，內心常常保持柔軟，是為清凈；十三者，不執著于自身，是為清凈；十四者，內在修行堅定，是為清凈；十五者，趨向進入佛道，是為清凈；十六者，遠離惡人，是為清凈；十七者，智慧光明所照耀，是為清凈；十八者，完全進入所因的功德之中，是為清凈；十九者，使一切經法原本就令人喜樂，是為清凈；二十者，隨著次第深入修行，是為清凈；二十一者，智慧恩澤永不改變，是為清凈；二十二者，以方便善巧（Upāya-kauśalya）所成就，是為清凈；二十三者，完全想要具足佛的事業，是為清凈；二十四者，完全憐憫痛苦的人，是為清凈；二十五者，不與阿羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺）從事，是為清凈；二十六者，逐漸喜樂進入深奧的智慧具足，是為清凈；二十七者，所作的功德不感到厭倦，是為清凈；二十八者，一切人原本就是空無自性，人們相信這件事，是為清凈；二十九者，完全獲得佛的三昧（Samādhi，禪定）而不散亂，是為清凈；三十者，完全進入十方世界的人們……』

【English Translation】 English version: Abiding, neither coming from anywhere, nor going anywhere, nor being born, this is called non-birth, and abiding in joy. This is how the Bodhisattva's pure conduct of diligent Pāramitā (Perfection) is.

『The Bodhisattva's pure conduct of Dhyāna Pāramitā (Meditation Perfection) has thirty-two aspects. What are the thirty-two aspects? First, thoughts without fault are purity; second, upholding precepts without deficiency is purity; third, not forgetting what is distinguished is purity; fourth, being away from jesting and teasing is purity; fifth, self-restraint and contentment are purity; sixth, the mind without evil thoughts is purity; seventh, encouraging others to do meritorious deeds and using them to seek Buddhahood is purity; eighth, not violating the six things (possibly referring to the Six Perfections) is purity; ninth, being appropriate without attachment is purity; tenth, observing oneself internally and externally is purity; eleventh, fully possessing the five aggregates (skandhas) is purity; twelfth, the mind always being gentle is purity; thirteenth, not being attached to the body is purity; fourteenth, inner practice being firm is purity; fifteenth, heading towards entering the Buddha's path is purity; sixteenth, being away from evil people is purity; seventeenth, wisdom illuminating what is entered is purity; eighteenth, fully entering the merits of the cause is purity; nineteenth, making all the sutras originally joyful is purity; twentieth, entering practice in sequence is purity; twenty-first, the grace of wisdom not changing is purity; twenty-second, being accomplished by skillful means (Upāya-kauśalya) is purity; twenty-third, fully desiring to complete the Buddha's work is purity; twenty-fourth, fully having compassion for suffering people is purity; twenty-fifth, not engaging with Arhats (worthy ones, the highest attainment in the Hearer Vehicle) and Pratyekabuddhas (Solitary Buddhas) is purity; twenty-sixth, gradually delighting in entering deep wisdom fully is purity; twenty-seventh, not being tired of the meritorious deeds done is purity; twenty-eighth, all people originally being without inherent existence, and people believing this is purity; twenty-ninth, fully obtaining the Buddha's Samādhi (meditative absorption) without disturbance is purity; thirtieth, fully entering the people of the ten directions...』

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所念事悉見，是為凈；三十一者、悉知十方天人身事，是為凈；三十二者、譬如醫王悉愈人病，菩薩持經法悉愈十方天下人生、死、老、病，是為凈。菩薩行禪波羅蜜清凈如是。

「菩薩行般若波羅蜜凡有三十二事。何謂三十二事？一者、欲得佛諸經法無厭時，是為高明；二者、隨次念諸經法，是為高明；三者、智慧解黠，是為高明；四者、所因法不滅智慧，是為高明；五者、入黠守解五陰，是為高明；六者、以黠慧承經法解于本端，是為高明；七者、阿伊檀拘舍羅持智慧解，是為高明；八者、十二因緣拘舍羅稍稍覺知，是為高明；九者、四諦拘舍羅悉知是滅，是為高明；十者、稍稍入慧拘舍羅制，不隨泥洹，是為高明；十一者、內觀皆悉曉知，是為高明；十二者、故受化生死當悉曉知，是為高明；十三者、諸經法無所從生悉當曉知，是為高明；十四者、一切人本端無、形本自凈，隨世間習俗而入度十方人，是為高明；十五者、一切法為一法耳，本端者泥洹也，是為高明；十六者、一切境界為一境界耳，何以故？本自空故，是為高明；十七者、一切佛為一佛耳，何以故？法身所入不可計故，是為高明；十八者、一切事不悉見說，何以故？各各有字，拘舍羅悉當知，是為高明；十九者、無所掛礙護智慧，不可計十

【現代漢語翻譯】 現代漢語譯本 所念之事都能清楚看見，這叫做清凈；第三十一種清凈是，完全知曉十方天人的身形和事情；第三十二種清凈是，譬如醫王能夠治癒所有人的疾病，菩薩持誦經典，能夠治癒十方天下眾生的生、死、老、病，這叫做清凈。菩薩修行禪波羅蜜（Dhyana Paramita，禪定到彼岸）的清凈就是這樣。 『菩薩修行般若波羅蜜（Prajna Paramita，智慧到彼岸）共有三十二件事。哪三十二件事呢？第一，對於求得佛的各種經典教法沒有厭倦的時候，這叫做高明；第二，按照順序唸誦各種經典教法，這叫做高明；第三，智慧敏捷，這叫做高明；第四，因為某種因緣而得到的佛法不會使智慧消滅，這叫做高明；第五，以智慧進入並守護、理解五陰（Panca-skandha，色、受、想、行、識）的道理，這叫做高明；第六，用智慧領受經典教法，理解其根本要義，這叫做高明；第七，以『阿伊檀拘舍羅』（Ayatanakusala，精通處）的智慧來理解佛法，這叫做高明；第八，對於十二因緣（Dvadasanga-pratityasamutpada，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的『拘舍羅』（Kusala，善巧）能夠逐漸覺知，這叫做高明；第九，對於四諦（Aryasatya，苦、集、滅、道）的『拘舍羅』完全知曉其寂滅的道理，這叫做高明；第十，逐漸進入智慧的『拘舍羅』，能夠自我控制，不隨順於『泥洹』（Nirvana，涅槃），這叫做高明；第十一，向內觀察，完全清楚地瞭解一切，這叫做高明；第十二，爲了教化眾生而受生的道理，應當完全清楚地瞭解，這叫做高明；第十三，各種經典教法無所從來，應當完全清楚地瞭解，這叫做高明；第十四，一切眾生的本源都是空無，其形體本來就是清凈的，隨著世間的習俗而進入，從而度化十方眾生，這叫做高明；第十五，一切法歸根結底都是一法，其根本就是『泥洹』，這叫做高明；第十六，一切境界歸根結底都是一境界，為什麼呢？因為其本性本來就是空性的，這叫做高明；第十七，一切佛歸根結底都是一佛，為什麼呢？因為法身所進入的境界是不可計量的，這叫做高明；第十八，一切事情不全部都說出來，為什麼呢？因為每件事物都有其名稱，『拘舍羅』應當完全知曉，這叫做高明；第十九，沒有掛礙地守護智慧，不可計數。

【English Translation】 English version To see all that is thought of is called purity; the thirty-first is to know all the forms and affairs of the gods and humans in the ten directions, which is called purity; the thirty-second is like a king of medicine who can cure all people's diseases, and a Bodhisattva who upholds the Sutra Dharma can cure the birth, death, old age, and sickness of all beings in the ten directions, which is called purity. The purity of a Bodhisattva practicing Dhyana Paramita (Perfection of Meditation) is like this. 『A Bodhisattva practicing Prajna Paramita (Perfection of Wisdom) has thirty-two things. What are the thirty-two things? First, to have no aversion to seeking all the Sutra Dharmas of the Buddha is called high intelligence; second, to recite the Sutra Dharmas in order is called high intelligence; third, to be wise and clever is called high intelligence; fourth, the Dharma obtained through causes does not extinguish wisdom, which is called high intelligence; fifth, to enter into and guard the understanding of the five skandhas (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) with cleverness is called high intelligence; sixth, to receive the Sutra Dharma with cleverness and understand its fundamental meaning is called high intelligence; seventh, to understand the Dharma with the wisdom of 『Ayatanakusala』 (skill in the sense bases) is called high intelligence; eighth, to gradually become aware of the 『Kusala』 (skillfulness) of the twelve links of dependent origination (Dvadasanga-pratityasamutpada, ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) is called high intelligence; ninth, to fully know that the 『Kusala』 of the Four Noble Truths (Aryasatya, suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) is the cessation of suffering is called high intelligence; tenth, to gradually enter into the 『Kusala』 of wisdom, to be able to control oneself, and not to follow 『Nirvana』 (extinction), is called high intelligence; eleventh, to observe internally and fully understand everything is called high intelligence; twelfth, to fully understand the principle of being born to transform beings is called high intelligence; thirteenth, to fully understand that all Sutra Dharmas come from nowhere is called high intelligence; fourteenth, the original source of all beings is emptiness, and their form is originally pure, entering according to worldly customs, thereby liberating beings in the ten directions, which is called high intelligence; fifteenth, all Dharmas ultimately come down to one Dharma, and its root is 『Nirvana』, which is called high intelligence; sixteenth, all realms ultimately come down to one realm, why? Because its nature is originally empty, which is called high intelligence; seventeenth, all Buddhas ultimately come down to one Buddha, why? Because the realm entered by the Dharmakaya (Dharma Body) is immeasurable, which is called high intelligence; eighteenth, not all things are spoken of completely, why? Because each thing has its name, and 『Kusala』 should fully know it, which is called high intelligence; nineteenth, guarding wisdom without hindrance is immeasurable.

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方天下人來問悉能報，是為高明；二十者、悉得諸經法未嘗有忘，用得陀鄰尼故，是為高明；二十一者、悉覺諸魔事，覺者當即遠離，是為高明；二十二者、一切法如幻，譬如人假著籠軀，須臾脫去，一切無所有亦如是，是為高明；二十三者、如夢中所見、及水中影、深山音響，一切法皆如是，是為高明；二十四者、一切法皆空，本無所從來故，是為高明；二十五者、十方天下人心所念，智慧悉至、悉知其本，是為高明；二十六者、持漚和拘舍羅威神之力入泥洹，后復來出現生死，是為高明；二十七者、空、無想、無愿，一切法隨教，悉見度脫，是為高明；二十八者、本端定無定、無所見，一切法悉了其本，何以故？一切法無所持、無所著，是為高明；二十九者、悉得明，無有癡冥，悉得智慧光焰，為十方天下人說經法，悉度脫，是為高明；三十者、一切生死本無所從來、去亦無所至，悉曉知，隨習俗入而為十方人說法，更生、更死示現如是，是為高明；三十一者、四事不護，智慧悉至，遍皆悉知，是為高明；三十二者、為十方人說經法，從次第隨人所喜樂為說之，當自製心、自護智慧，悉具足成就，諸佛悉遙見是高才，為菩薩持佛威神、為悉擁護。是般若波羅蜜三十二事清凈如是。

「菩薩漚和拘舍羅所行有

【現代漢語翻譯】 現代漢語譯本 如果天下人來詢問，都能回答，這就是高明；能完全通曉各種經法，從未忘記，因為能運用陀鄰尼（Dharani，總持），這就是高明；能完全覺察各種魔事，覺察到就立即遠離，這就是高明；一切法都如幻象，譬如人暫時穿上籠子做的軀殼，一會兒就脫去了，一切都一無所有，也是這樣，這就是高明；如夢中所見、水中倒影、深山迴響，一切法都如此，這就是高明；一切法皆是空性，本來就無從到來，這就是高明；十方天下人心中的念頭，智慧都能到達，完全知曉其根本，這就是高明；具有漚和拘舍羅（Upaya-kausalya，方便善巧）的威神之力進入泥洹（Nirvana，涅槃），之後又回來顯現在生死之中，這就是高明；空、無相、無愿，一切法都隨順教導，完全見到度脫，這就是高明；本來端正卻無定相、無所見，完全明瞭一切法的根本，為什麼呢？因為一切法無所執持、無所依著，這就是高明；完全獲得光明，沒有愚癡黑暗，完全獲得智慧光焰，為十方天下人宣說經法，全部度脫，這就是高明；一切生死的根本無從到來，離去也無所到達，完全知曉，隨順習俗進入而為十方人說法，更生、更死，示現如此，這就是高明；對於四事（指衣食住藥）不加防護，智慧全部到達，普遍完全知曉，這就是高明；為十方人宣說經法，按照次第隨順人們的喜好而為他們宣說，應當自我控制內心、自我守護智慧，完全具足成就，諸佛都遙遠地看見這是高才，為菩薩持有佛的威神、為全部擁護。這般若波羅蜜（Prajna-paramita，智慧到彼岸）的三十二件事清凈如此。

菩薩漚和拘舍羅（Upaya-kausalya，方便善巧）所行有

【English Translation】 English version If people from all over the world come to ask questions and you can answer them all, that is supreme wisdom; if you can fully understand all the sutras and never forget them, because you can use Dharani (總持), that is supreme wisdom; if you can fully perceive all demonic affairs, and immediately stay away when you perceive them, that is supreme wisdom; all dharmas are like illusions, like a person temporarily wearing a cage-like body, and taking it off in a moment, everything is empty and without anything, it is also like this, that is supreme wisdom; like what is seen in a dream, reflections in water, echoes in deep mountains, all dharmas are like this, that is supreme wisdom; all dharmas are emptiness, originally without coming from anywhere, that is supreme wisdom; the thoughts in the hearts of people in the ten directions, wisdom can reach them all, and fully know their roots, that is supreme wisdom; possessing the majestic power of Upaya-kausalya (方便善巧) to enter Nirvana (涅槃), and then return to appear in birth and death, that is supreme wisdom; emptiness, signlessness, wishlessness, all dharmas follow the teachings, and completely see liberation, that is supreme wisdom; originally upright but without a fixed form, without anything to be seen, completely understanding the root of all dharmas, why? Because all dharmas have nothing to hold onto, nothing to cling to, that is supreme wisdom; completely obtaining light, without ignorance and darkness, completely obtaining the light of wisdom, speaking the sutras for people in the ten directions, completely liberating them, that is supreme wisdom; the root of all birth and death does not come from anywhere, and does not go anywhere, fully knowing, following customs to enter and speak the Dharma for people in the ten directions, being born and dying again, manifesting like this, that is supreme wisdom; not protecting the four necessities (referring to clothing, food, shelter, and medicine), wisdom fully arrives, universally and completely knowing, that is supreme wisdom; speaking the sutras for people in the ten directions, according to the order and following people's preferences to speak for them, one should control one's own mind, protect one's own wisdom, fully possess and achieve, all Buddhas see from afar that this is a high talent, for the Bodhisattva to hold the Buddha's majestic power, to fully protect. These thirty-two things of Prajna-paramita (智慧到彼岸) are pure like this.

The conduct of Bodhisattva Upaya-kausalya (方便善巧) includes

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三十二事。何謂三十二事？一者、教十方天下人自護身；二者、福多者亦不于中住、福少者亦不于中住；三者、教十方天下人民索菩薩道者、當教不索菩薩道者不教，悉視如師無異；四者、常欲多珍寶財物施與眾人；五者、常樂求羅耶多教於人；六者、示現母人身欲多教母人；七者、示現年少教化小兒；八者、示現若干種人，用哀世間人故；九者、世間有狂亂者，亦現狂身安隱度之；十者、若有亂心煩憒，隨其煩憒為說經道；十一者、隨十方人所喜持法往度之；十二者、持禁戒百歲、若千歲，若有人所欲喜舍戒往教度之；十三者、隨人所好喜被服、諸音伎樂持施與之人得，莫不歡喜，因持經法往教之；十四者、頭陀、沙門各異志行，隨其法行往教之；十五者、尼揵波和及餘外道，隨其種類而入教之，引著佛道中；十六者、于諸淫女人中示現端正化淫女人獨尊，悉教諸淫女人令不淫，及復化作男子稍稍內佛道中；十七者、若大會作諸音樂，時有觀者聽音樂之聲一切人大歡喜，持諸音樂聲說經法，其有聞者莫不得度；十八者、世間工師伎道化身，悉入其中教化令為佛道；十九者、示現般遮旬世間有貧窮羸劣者，指示地中伏藏財物施與貧窮人，竟為說經法，皆令發意；二十者、世間有死喪號哭愁毒者，亦復化現威神，亦復愁

毒化教愁毒人令為經道；二十一者、世間亡財物，菩薩化示伏藏財物，教令為道；二十二者、若有侯王、若有傍臣、若有迦羅越，儻有無子愁毒者，便化入腹中作子，各為父母家室，說經令得度脫；二十三者、于賈人中最尊貴，中道資糧乏絕，便現威神，給與伴人漿水、飲食令飽滿，以為說經道；二十四者、若有人墮地生盲，若百人、若千人、若萬人，亦復持威神現盲人悉復給示，與衣被、飲食所當得，悉使盲人得眼視，莫不歡喜，如是稍稍為說經法，皆使發意求佛道；二十五者、于大城中，若有見囚徒拘繫牢獄，亦復化現作囚徒，亦復各各在其中持威神之力，悉使系者得洗沐、衣被、飲食，悉為說經，皆令發意索佛；二十六者、若有死罪將詣城外，菩薩便持威神之力，隨其人數以化人補其處，將人持去，其人得脫，大歡大喜，便飲食令飽與衣被，為說經道，其人得脫喜樂，皆發意求佛道；二十七者、若有斗諍變訟，若諍錢財、若諍田宅，菩薩于中央兩分和解，若有不足，持錢財義為和解，給足與卻，后為說經道，令發意索佛道；二十八者、漚和拘舍羅，菩薩常端正示現於人作醜惡；二十九者、現身作可憐沙門教人，轉復作白衣行教人；三十者、菩薩行漚和拘舍羅，遠離在外余道，隨其被服言語于其眾中誹謗佛、誹謗

【現代漢語翻譯】 現代漢語譯本 毒化教導那些因憂愁而痛苦的人，引導他們進入佛經的道路；第二十一條：如果世間有人失去財物，菩薩就示現伏藏的財物，教導他們走上正道；第二十二條：如果有國王、大臣或長者（迦羅越，指有地位的居士），如果他們因為沒有兒子而感到憂愁，菩薩就化身進入他們的腹中成為兒子，為父母和家人宣說佛經，使他們得到解脫；第二十三條：在商人之中，如果有人是最尊貴的，但在旅途中資糧耗盡，菩薩就顯現威神之力，給予同行的人漿水和飲食，使他們飽滿，併爲他們宣說佛經的道理；第二十四條：如果有人天生就是盲人，無論是百人、千人還是萬人，菩薩也以威神之力顯現，給這些盲人提供他們應得的衣服、飲食，使所有的盲人都能夠看見，沒有不歡喜的。然後逐漸地為他們宣說佛法，使他們都發起追求佛道的意願；第二十五條：在大城市中，如果看到有囚犯被拘禁在牢獄中，菩薩也化現成囚犯，並且各自在其中運用威神之力，使被囚禁的人能夠洗浴、得到衣服和飲食，併爲他們宣說佛經，使他們都發起尋求佛的心意；第二十六條：如果有人被判處死刑，即將被帶到城外處決，菩薩就運用威神之力，按照人數化現出人來代替他們，讓押送的人把化人帶走，使那些被判死刑的人得以脫身，他們非常歡喜，菩薩就給他們提供充足的飲食和衣服，為他們宣說佛經的道理，使他們因得到解脫而感到喜樂，都發起追求佛道的意願；第二十七條：如果有人發生爭鬥或訴訟，無論是爭奪錢財還是田地，菩薩就在中間進行調解，使雙方和解。如果還有不足，菩薩就拿出錢財來幫助他們達成和解，補足差額，之後再為他們宣說佛經的道理，使他們發起尋求佛道的意願；第二十八條：菩薩行漚和拘舍羅（Upaya-kausalya，善巧方便），常常以端正的形象示現於人，有時也示現醜惡的形象；第二十九條：菩薩有時示現為可憐的沙門（Sramana，出家修行者）來教化人們，有時又轉而示現為在家居士來教化人們；第三十條：菩薩行漚和拘舍羅（Upaya-kausalya，善巧方便），遠離外道，隨順他們的服裝和言語，在他們的群體中誹謗佛、誹謗...

【English Translation】 English version He teaches and guides those who are distressed by sorrow, leading them onto the path of the scriptures; Twenty-first: If people in the world lose their wealth, the Bodhisattva manifests hidden treasures, teaching them to follow the path; Twenty-second: If there are kings, ministers, or elders (Kula-pati, referring to prominent lay practitioners), and they are saddened by not having children, the Bodhisattva transforms and enters their wombs as children, speaking scriptures to the parents and family, enabling them to attain liberation; Twenty-third: Among merchants, if someone is the most esteemed but runs out of provisions on the road, the Bodhisattva manifests divine power, providing the companions with water and food to satisfy them, and teaches them the principles of the scriptures; Twenty-fourth: If there are people born blind, whether a hundred, a thousand, or ten thousand, the Bodhisattva manifests divine power, providing the blind with the clothing and food they need, enabling all the blind to see, and they are all delighted. Then, gradually, the Bodhisattva preaches the Dharma to them, causing them all to aspire to the path of Buddhahood; Twenty-fifth: In large cities, if there are prisoners confined in jails, the Bodhisattva also transforms into a prisoner, and each uses their divine power to enable the imprisoned to bathe, receive clothing and food, and preaches the scriptures to them, causing them all to aspire to seek Buddhahood; Twenty-sixth: If someone is sentenced to death and about to be taken outside the city for execution, the Bodhisattva uses divine power to transform into people equal to their number to replace them, allowing the executioners to take the transformed people away, thus freeing those sentenced to death. They are overjoyed, and the Bodhisattva provides them with ample food and clothing, preaching the principles of the scriptures, causing them to rejoice in their liberation and aspire to the path of Buddhahood; Twenty-seventh: If there are disputes or lawsuits, whether over money or land, the Bodhisattva mediates in the middle, reconciling both parties. If there is still a shortfall, the Bodhisattva uses money to help them reach a settlement, making up the difference, and then preaches the principles of the scriptures to them, causing them to aspire to the path of Buddhahood; Twenty-eighth: Practicing Upaya-kausalya (skillful means), the Bodhisattva often appears to people in a dignified form, and sometimes in an ugly form; Twenty-ninth: The Bodhisattva sometimes appears as a pitiful Sramana (wandering ascetic) to teach people, and sometimes transforms into a layperson to teach people; Thirtieth: Practicing Upaya-kausalya (skillful means), the Bodhisattva stays away from external paths, follows their clothing and language, and slanders the Buddha and slanders...

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法、誹謗比丘僧，稍稍持經法，教化引著佛道中；三十一者、稍稍教人般泥洹亦復隨之，般泥洹即復化出異方現；三十二者、行漚和拘舍羅，菩薩自在所喜而化現，若化出作羅漢、若復化出作辟支佛、若復現作菩薩、若復化現作佛。是為漚和拘舍羅三十二事清凈如是。」

佛說般若波羅蜜時，伅真陀羅及眷屬，及諸天、龍、閱叉、犍陀羅，九萬三千人悉發阿耨多羅三藐三菩提心，與佛俱來者八千菩薩悉得無所從生法樂忍。

伅真陀羅王得明慧三昧，聞佛所說，歡喜踴躍，則以天繒貢上于佛，是間不能平其價數。則時伅真陀羅宮室八千人，以千葉華蓋以貢上佛，佛以威神令華蓋悉在虛空，置佛頭上合為一華蓋，縱廣四千里。伅真陀羅子及諸夫人見是威神變化，悉發阿耨多羅三藐三菩提心，皆對佛：「惟怛薩阿竭教照吾等，令成阿耨多羅三藐三菩提。」

作是言時，佛則離地百四十丈坐于虛空，從身放光明照三千大千之剎土。伅真陀羅摩休勒、諸所有眷屬、及諸欲天子、諸色天子所有唱伎樂不鼓而自鳴，于香華之山諸華果樹悉作琴聲，其音甚好。

佛舉身毛，一一毛皆放光明有蓮華，一一蓮華有菩薩坐，皆有三十二相。用佛威神故，諸伎樂聲但聞說經，皆作難經之音——如人所疑——諸蓮華上坐

【現代漢語翻譯】 現代漢語譯本：誹謗比丘僧，卻稍微持誦經法，教化引導他人進入佛道中；第三十一條，稍微教導他人進入般泥洹（涅槃），並且隨之進入般泥洹，進入般泥洹后又化現在其他地方顯現；第三十二條，行漚和拘舍羅（方便善巧），菩薩自在所喜悅而化現，或者化現為羅漢（阿羅漢）、或者化現為辟支佛（獨覺佛）、或者顯現為菩薩、或者化現為佛。這就是漚和拘舍羅三十二事清凈如此。

佛陀宣說般若波羅蜜（智慧到彼岸）時，伅真陀羅（持真陀羅）及其眷屬，以及諸天、龍、閱叉（夜叉）、犍陀羅（乾闥婆），九萬三千人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），與佛一同前來的八千菩薩都獲得了無所從生法樂忍（對諸法不生不滅的安忍）。

伅真陀羅王獲得了明慧三昧（明慧禪定），聽聞佛陀所說，歡喜踴躍，便以天繒（天上的絲綢）供奉于佛陀，這些天繒的價值無法衡量。當時伅真陀羅宮室中的八千人，用千葉華蓋（千葉蓮花傘蓋）供奉佛陀，佛陀以威神力使這些華蓋全部懸浮在虛空中，聚集在佛陀的頭頂上，合成為一個縱橫四千里的華蓋。伅真陀羅的兒子和各位夫人們見到這種威神變化，都發起了阿耨多羅三藐三菩提心，都對佛陀說：『惟愿怛薩阿竭（如來）教導照亮我們，令我們成就阿耨多羅三藐三菩提。』

說完這些話時，佛陀便離地一百四十丈，坐在虛空中，從身上放出光明，照耀三千大千世界。伅真陀羅摩休勒（持真陀羅摩休勒）、所有眷屬、以及諸欲界天子、諸色界天子，他們演奏的伎樂不敲擊而自動鳴響，在香華之山，各種花果樹都發出琴聲，聲音非常美妙。

佛陀全身的毛孔，每一個毛孔都放出光明，光明中顯現蓮華，每一朵蓮華上都有菩薩端坐，都具有三十二相。因為佛陀的威神力，各種伎樂的聲音都只聽到在宣說經文，都發出闡釋疑難經文的聲音——如同人們所疑惑的地方——諸蓮華上端坐。

【English Translation】 English version: Slandering the Bhikshu Sangha (monk community), yet slightly upholding the Sutra Dharma, teaching and guiding others onto the Buddha path; thirty-first, gradually teaching people to enter Parinirvana (complete Nirvana), and also following them into Parinirvana, and after entering Parinirvana, manifesting in other places; thirty-second, practicing Upaya-kausalya (skillful means), which the Bodhisattva freely delights in and manifests, either manifesting as an Arhat (worthy one), or manifesting as a Pratyekabuddha (solitary Buddha), or appearing as a Bodhisattva, or manifesting as a Buddha. These are the thirty-two aspects of Upaya-kausalya, pure in this way.

When the Buddha spoke the Prajna Paramita (perfection of wisdom), Tuncintara (Dhritarashtra) and his retinue, as well as the Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), ninety-three thousand people all aroused the Anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment mind), and the eight thousand Bodhisattvas who came with the Buddha all attained the Dharma-ksanti (patience with the Dharma) of non-origination.

King Tuncintara obtained the Samadhi (meditative absorption) of clear wisdom, and hearing what the Buddha said, rejoiced and leaped for joy, and then offered heavenly silk to the Buddha, the value of which could not be measured. At that time, eight thousand people in Tuncintara's palace offered thousand-petaled flower canopies to the Buddha, and the Buddha, with his divine power, caused all the flower canopies to float in the sky, gathering above the Buddha's head, combining into one flower canopy four thousand li (Chinese miles) in length and width. Tuncintara's son and all the consorts, seeing this divine transformation, all aroused the Anuttara-samyak-sambodhi-citta, and all said to the Buddha: 'May the Tathagata (Thus Come One) teach and illuminate us, so that we may attain Anuttara-samyak-sambodhi.'

When these words were spoken, the Buddha then rose one hundred and forty zhang (Chinese feet) from the ground, sitting in the sky, and emitted light from his body, illuminating the three thousand great thousand worlds. Tuncintara Mahyul (Dhritarashtra Mahyul), all his retinue, and all the desire realm Devas, all the form realm Devas, the music they played sounded without being struck, and on the mountains of fragrant flowers, all the flowering and fruit-bearing trees made the sound of zithers, the sound was very beautiful.

The Buddha's entire body hair, each hair emitted light with a lotus flower, and on each lotus flower sat a Bodhisattva, all with the thirty-two marks. Because of the Buddha's divine power, the sounds of all the music only heard the recitation of scriptures, all making the sound of explaining difficult scriptures—like what people doubt—sitting on the lotus flowers.

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菩薩皆發遣難經之問，決諸狐疑。

諸音而作聲：「云何發菩薩心行而不忘，自致坐于佛樹(一)？」

菩薩報言：「其心歡，於一切便有無極大慈，以是之故不忘(二)。」

其音復作問：「其意云何？所因云何？云何已無極大慈而生(三)？」

菩薩報言：「其意不諂，所因如慧，無極大慈者致於泥洹(四)。」

其音復問：「所施與，云何已與？云何從而不悔所作？云何不求有所生？云何作菩薩愿(五)？」

菩薩報言：「所有物而不愛惜，既與便無有悔意。常念菩薩道故，不求有所生處(六)。」

其音復問：「所作凈戒，云何于戒而不自貢高？云何教失戒者？何從自致至摩訶衍(七)？」

菩薩報言：「其有善心便有凈戒。知一切法空，故不貢高。作無極大慈故，能教失戒者(八)。」

其音復問：「若有罵詈、撾捶、欲殺者，當云何有忍辱？其意云何不起而有悅(九)？」

菩薩報言：「當念：『我作佛時，為一切人作醫王，其病者我當愈之。』以是故能忍辱。其有罵詈、撾捶、欲殺者，其意不起而有悅(十)。」

其音復問：「精進云何而有究？云何不殆成菩薩行(十一)？」

菩薩報言：「精進者，用法故、欲護一切故

【現代漢語翻譯】 現代漢語譯本 菩薩們都提出難以回答的問題，以消除各種疑惑。

一個聲音問道：『如何發起菩薩心並實踐菩薩行而不忘記，最終得以坐在菩提樹下成佛？』(一)

菩薩回答說：『心中充滿歡喜，對一切眾生都懷有無量廣大的慈悲，因此不會忘記。』(二)

那個聲音又問：『這種歡喜的意義是什麼？它的根源是什麼？如何才能生起無量廣大的慈悲？』(三)

菩薩回答說：『這種歡喜的意義是不虛偽諂媚，它的根源是智慧，無量廣大的慈悲能引導人們達到涅槃。』(四)

那個聲音又問：『佈施時，如何才能算是真正地給予？如何才能不後悔自己的行為？如何才能不追求來世的果報？如何才能實現菩薩的誓願？』(五)

菩薩回答說：『對於自己的所有物不吝惜，給予之後便沒有後悔之意。常常憶念菩薩道，因此不追求有所生之處。』(六)

那個聲音又問：『持守清凈的戒律，如何才能不因此而貢高自大？如何教導那些破戒的人？如何才能到達大乘的境界？』(七)

菩薩回答說：『擁有善良的心便擁有清凈的戒律。明白一切法都是空性的，所以不會貢高自大。因為有無量廣大的慈悲，所以能夠教導那些破戒的人。』(八)

那個聲音又問：『如果有人謾罵、毆打、甚至想要殺害你，應當如何才能生起忍辱之心？如何才能不起嗔恨之心反而心生喜悅？』(九)

菩薩回答說：『應當這樣想：『我成佛的時候，要為一切眾生做醫王，對於那些有病的人，我應當治癒他們。』因此才能生起忍辱之心。對於那些謾罵、毆打、甚至想要殺害你的人，才能不起嗔恨之心反而心生喜悅。』(十)

那個聲音又問：『精進修行如何才能達到究竟？如何才能不半途而廢，最終成就菩薩的修行？』(十一)

菩薩回答說：『精進修行，是因為要弘揚佛法，要守護一切眾生……』

【English Translation】 English version The Bodhisattvas all posed difficult questions to dispel various doubts.

A voice asked: 'How does one initiate the Bodhisattva mind and practice the Bodhisattva path without forgetting, ultimately attaining Buddhahood under the Bodhi tree?' (一) (Buddha tree)

The Bodhisattva replied: 'With a joyful heart, possessing immeasurable great compassion for all beings, one will not forget.' (二)

The voice further asked: 'What is the meaning of this joy? What is its origin? How does one generate immeasurable great compassion?' (三)

The Bodhisattva replied: 'The meaning of this joy is non-hypocrisy and non-flattery. Its origin is wisdom. Immeasurable great compassion leads one to Nirvana.' (四)

The voice further asked: 'In giving, how is it truly given? How does one avoid regretting one's actions? How does one avoid seeking future rewards? How does one fulfill the Bodhisattva's vows?' (五)

The Bodhisattva replied: 'Without being attached to one's possessions, and without regret after giving. Constantly remembering the Bodhisattva path, one does not seek rebirth in any realm.' (六)

The voice further asked: 'In upholding pure precepts, how does one avoid arrogance? How does one teach those who have broken their precepts? How does one reach the realm of Mahayana?' (七) (Great Vehicle)

The Bodhisattva replied: 'Having a virtuous heart is having pure precepts. Knowing that all dharmas are empty, one does not become arrogant. Because of immeasurable great compassion, one can teach those who have broken their precepts.' (八)

The voice further asked: 'If someone curses, beats, or even tries to kill you, how does one generate forbearance? How can one feel joy instead of anger?' (九)

The Bodhisattva replied: 'One should think: 'When I become a Buddha, I will be the king of medicine for all beings. I will heal those who are sick.' Therefore, one can generate forbearance. Towards those who curse, beat, or even try to kill you, one can feel joy instead of anger.' (十)

The voice further asked: 'How does diligent practice reach its ultimate conclusion? How does one avoid abandoning the Bodhisattva path halfway?' (十一)

The Bodhisattva replied: 'Diligent practice is because one wants to propagate the Dharma and protect all beings...'

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而有究，曉了空事故不殆(十二)。」

諸音復問：「其意當云何而令備足其心如深入？云何于禪而自知無所希望(十三)？」

菩薩報言：「其心不迷，故能備足；其心不諂，故如深入；用漚和拘舍羅，故能禪。以是故，無所希望(十四)。」

諸音復問：「云何得智慧所見而直行？云何具法慧業？當云何而決疑(十五)？」

菩薩報言：「喜學問者增于智慧，曉知十二因緣，故能直行。喜以法施與，故決諸疑，曉知其本(十六)。」

諸音復問：「云何而多智，能自致是以聞？云何而教人而自致得尊(十七)？」

菩薩報言：「常謙損故多智，所聞如作乃能致是，以法施無所悕望故能至尊(十八)。」

諸音復問：「其慈者，而云何乃至無極之大哀？云何具護等？云何得至梵天(十九)？」

菩薩報言：「其等心是則慈、不厭極是則護，因是其心歡喜悅，故能至梵天(二十)。」

諸音復問：「云何菩薩能見佛？見已，云何而歡喜？云何聞法而不疑(二十一)？」

菩薩報言：「其心常唸佛故，能致得見聞法；其心而凈潔故，能無疑(二十二)。」

諸音復問：「云何功德而可集？云何其慧而可合？云何向觀而可知？如是之事云何求(二十

【現代漢語翻譯】 現代漢語譯本： 『如果能探究事物究竟，明白空性的道理，就不會有危險。』(十二) 諸音菩薩又問：『怎樣才能使內心完備充足，如同深入禪定？怎樣在禪定中自知沒有希望？』(十三) 菩薩回答說：『內心不迷惑，所以能完備充足；內心不虛偽，所以如同深入禪定；運用善巧方便（漚和拘舍羅），所以能禪定。因此，就沒有希望。』(十四) 諸音菩薩又問：『怎樣才能獲得智慧，所見正直而行？怎樣具備法慧之業？怎樣才能決斷疑惑？』(十五) 菩薩回答說：『喜歡學習的人會增長智慧，明白十二因緣，所以能正直而行。喜歡用法佈施，所以能決斷各種疑惑，明白事物的根本。』(十六) 諸音菩薩又問：『怎樣才能增長智慧，自己獲得名聲？怎樣教導他人，自己獲得尊敬？』(十七) 菩薩回答說：『常常謙虛謹慎，所以能增長智慧；所聽聞的道理能付諸實踐，才能獲得名聲；以法佈施，不求回報，所以能獲得尊敬。』(十八) 諸音菩薩又問：『慈悲心，怎樣才能達到無極的大悲？怎樣才能具備守護眾生的心？怎樣才能到達梵天？』(十九) 菩薩回答說：『平等心就是慈悲，不厭倦就是守護，因為這樣內心歡喜，所以能到達梵天。』(二十) 諸音菩薩又問：『菩薩怎樣才能見到佛？見到佛后，怎樣才能歡喜？怎樣聽聞佛法而不疑惑？』(二十一) 菩薩回答說：『內心常常憶念佛，所以能見到佛，聽聞佛法；內心清凈，所以能不疑惑。』(二十二) 諸音菩薩又問：『怎樣才能積累功德？怎樣才能彙集智慧？怎樣才能瞭解觀想的方法？這些事情應該怎樣尋求？』(二十三)

【English Translation】 English version: 'If one can investigate thoroughly and understand the principle of emptiness, there will be no danger.' (12) Zhu Yin (Various Sounds) Bodhisattva further asked: 'How can one make the mind complete and sufficient, like deeply entering into meditation? How can one know in meditation that there is nothing to hope for?' (13) The Bodhisattva replied: 'The mind is not confused, therefore it can be complete and sufficient; the mind is not deceitful, therefore it is like deeply entering into meditation; using skillful means (Oyakosha), therefore one can meditate. Therefore, there is nothing to hope for.' (14) Zhu Yin Bodhisattva further asked: 'How can one obtain wisdom, see straight and act accordingly? How can one possess the karma of Dharma wisdom? How can one resolve doubts?' (15) The Bodhisattva replied: 'One who likes to learn will increase in wisdom, understanding the twelve links of dependent origination, therefore one can act straight. One who likes to give Dharma as alms can resolve all doubts and understand the root of things.' (16) Zhu Yin Bodhisattva further asked: 'How can one increase wisdom and gain fame? How can one teach others and gain respect?' (17) The Bodhisattva replied: 'Always being humble and modest increases wisdom; putting what one has heard into practice leads to fame; giving Dharma as alms without expecting anything in return leads to respect.' (18) Zhu Yin Bodhisattva further asked: 'How can compassion reach the ultimate great compassion? How can one possess the mind to protect all beings equally? How can one reach Brahma's heaven?' (19) The Bodhisattva replied: 'An equal mind is compassion, not being weary is protection, because of this, the mind is joyful, therefore one can reach Brahma's heaven.' (20) Zhu Yin Bodhisattva further asked: 'How can a Bodhisattva see the Buddha? After seeing the Buddha, how can one be joyful? How can one hear the Dharma without doubt?' (21) The Bodhisattva replied: 'The mind constantly remembers the Buddha, therefore one can see the Buddha and hear the Dharma; the mind is pure, therefore one can be without doubt.' (22) Zhu Yin Bodhisattva further asked: 'How can merit be accumulated? How can wisdom be gathered? How can the method of contemplation be understood? How should these things be sought?' (23)

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三)？」

菩薩報言：「于功德無厭足，是故集學問無有厭，故能致其慧。其心不亂，無所念，是故為向觀(二十四)。」

諸音復問：「臧者，云何其處？云何其行？云何所緣(二十五)？」

菩薩報言：「臧者，空無所有。其處者，波羅蜜四禪是其行，所緣度一切(二十六)。」

諸音復問：「何謂魔事？何謂佛事？云何所作至菩薩(二十七)？」

菩薩報言：「無有膽而怯弱，是故為魔事。隨摩訶衍心，是故佛事。悉舍眾惡，故致菩薩(二十八)。」

諸音復問：「云何當親近於迦羅蜜(漢云善友)？云何離於惡師？云何而等住？云何而舍(二十九)？」

菩薩報言：「其教導菩薩道，是則為迦羅蜜；令離菩薩心，是則為惡師。所作而自知，是故為等住；舍外道諸邪，是則為政(三十)。」

諸音復問：「云何可護諸法？云何可教一切人？云何為漚和拘舍羅令成菩薩道(三十一)？」

菩薩報言：「精進故，能護法；漚和拘舍羅故，能教人。隨人有無——若道、若俗——而為開導故，成至菩薩道(三十二)。」

諸音復問：「云何所作而用慧？云何是魔事？云何而謹敕不失時(三十三)？」

菩薩報言：「所作令無罪，是故慧所作而非法

【現代漢語翻譯】 現代漢語譯本 諸音菩薩又問：『什麼是向觀？』 菩薩回答說：『對於功德沒有厭足，因此學習沒有厭倦，所以能夠獲得智慧。內心不亂，沒有雜念，這就是所謂的向觀（觀察方向）。』 諸音菩薩又問：『什麼是「臧」？它的處所是什麼？它的行為是什麼？它的所緣是什麼？』 菩薩回答說：『「臧」是空無所有的。它的處所是四種波羅蜜（佈施、持戒、忍辱、精進），四禪是它的行為，所緣是度化一切眾生。』 諸音菩薩又問：『什麼是魔事？什麼是佛事？怎樣做才能達到菩薩的境界？』 菩薩回答說：『沒有膽量而怯懦，這就是魔事。隨順摩訶衍（大乘）的心，這就是佛事。完全捨棄各種惡行，就能達到菩薩的境界。』 諸音菩薩又問：『怎樣才能親近迦羅蜜（善友）？怎樣才能遠離惡師？怎樣才能平等安住？怎樣才能捨棄（邪見）？』 菩薩回答說：『教導菩薩道的，就是迦羅蜜（善友）；使人遠離菩薩心的，就是惡師。所作所為自己清楚明白，這就是平等安住；捨棄外道和各種邪見，這就是正道。』 諸音菩薩又問：『怎樣才能守護諸法？怎樣才能教化一切人？怎樣才能運用漚和拘舍羅（善巧方便）成就菩薩道？』 菩薩回答說：『精進努力，就能守護佛法；運用漚和拘舍羅（善巧方便），就能教化他人。根據人們的不同情況——無論是修道之人還是世俗之人——而為他們開導，就能成就菩薩道。』 諸音菩薩又問：『怎樣做才能運用智慧？什麼是魔事？怎樣才能謹慎不失時機？』 菩薩回答說：『所作所為沒有罪過，這就是用智慧所作，而不是非法行為。

【English Translation】 English version The Bodhisattva Zhuyin further asked: 'What is 'Xiangguan' (direction of observation)?' The Bodhisattva replied: 'Not being satisfied with merits, therefore learning without weariness, thus one can attain wisdom. The mind is not disturbed, without any distracting thoughts, this is what is called Xiangguan (observing the direction).' The Bodhisattva Zhuyin further asked: 'What is 'Zang'? What is its place? What is its conduct? What is its object of focus?' The Bodhisattva replied: ''Zang' is empty and without anything. Its place is the four Paramitas (giving, morality, patience, diligence), the four Dhyanas (meditative states) are its conduct, and its object of focus is to liberate all beings.' The Bodhisattva Zhuyin further asked: 'What are the deeds of Mara (demon)? What are the deeds of Buddha? How does one's actions lead to becoming a Bodhisattva?' The Bodhisattva replied: 'Having no courage and being timid, these are the deeds of Mara. Following the mind of Mahayana (Great Vehicle), these are the deeds of Buddha. Completely abandoning all evil deeds, one can attain the state of a Bodhisattva.' The Bodhisattva Zhuyin further asked: 'How should one be close to Kalamita (good friend)? How should one stay away from evil teachers? How should one dwell equally? How should one abandon (wrong views)?' The Bodhisattva replied: 'That which teaches the Bodhisattva path is Kalamita (good friend); that which causes one to stray from the Bodhisattva mind is an evil teacher. Knowing what one does oneself, this is dwelling equally; abandoning external paths and all heresies, this is the right path.' The Bodhisattva Zhuyin further asked: 'How can one protect all Dharmas (teachings)? How can one teach all people? How can one use Upaya-kausalya (skillful means) to accomplish the Bodhisattva path?' The Bodhisattva replied: 'Through diligence, one can protect the Dharma; through Upaya-kausalya (skillful means), one can teach people. According to whether people are monastic or lay, guiding them accordingly, one can accomplish the Bodhisattva path.' The Bodhisattva Zhuyin further asked: 'How should one act with wisdom? What are the deeds of Mara? How can one be careful and not miss the opportune time?' The Bodhisattva replied: 'Acting in a way that is without fault, this is acting with wisdom, and not unlawfully.'

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是為魔事。常隨其教，是則為謹敕，常有謙損，為人之所敬(三十四)。」

諸音復問：「其道者云何？非道者云何？云何造人令入道(三十五)？」

菩薩報言：「六波羅蜜是故道。其急者是聲聞、辟支佛事，是故非菩薩道。曉了般若波羅蜜、漚和拘舍羅故，能造人令入道(三十六)。」

諸音復問：「何謂為利？云何是鎮？云何能令勤苦人而令得歡喜(三十七)？」

菩薩報言：「其得者七覺意，其法者是則利，其鎮者是則陀鄰尼。所教已，法無飢渴，是則為歡喜(三十八)。」

其音復問：「何所是菩薩父母？何所是親屬？何所是眷屬？何所而有好(三十九)？」

菩薩報言：「慧則為母、法則為父、三十七品是親屬、其功德是則為眷屬(四十)，故能於一切而有好(四十一)。」

諸音復問：「何從可知無我？何從可知慈而念一切無我與慈？云何等令如稱(四十二)？」

菩薩報言：「曉了空事乃知無我，是則為大慈，知一切人皆空故(四十三)。

「一切生死無有生死法令然，其知是者亦復生死(四十四)。

「其諦者，亦無有往、無有還者、亦無有住，其作是者便能至道(四十五)。

「空、無有相、無有愿，已去求則為一相。已

【現代漢語翻譯】 現代漢語譯本：這是屬於魔的事情。經常聽從他們的教導，這就是所謂的謹敕，經常保持謙虛恭敬，就會受到人們的尊敬（三十四）。

諸音菩薩又問：『什麼是正道？什麼不是正道？如何引導人們進入正道（三十五）？』

菩薩回答說：『六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）是正道。那些追求聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟者）的修行，就不是菩薩道。通曉般若波羅蜜（Prajnaparamita，智慧到彼岸）和漚和拘舍羅（Upāya-kauśalya，善巧方便），就能引導人們進入正道（三十六）。』

諸音菩薩又問：『什麼可以稱為利益？什麼是鎮定？怎樣才能使勤勞辛苦的人感到歡喜（三十七）？』

菩薩回答說：『獲得七覺支（Seven Factors of Enlightenment，七種覺悟的要素：念、擇法、精進、喜、輕安、定、舍），其法就是利益，其鎮定就是陀鄰尼（Dhāraṇī，總持，記憶和保持正法的能力）。所教導的法能使人沒有飢渴，這就是歡喜（三十八）。』

諸音菩薩又問：『什麼是菩薩的父母？什麼是親屬？什麼是眷屬？什麼才是最好的（三十九）？』

菩薩回答說：『智慧是母親，法是父親，三十七道品（Thirty-seven Factors of Enlightenment，三十七種修道的方法）是親屬，功德是眷屬（四十），因此能在一切中獲得最好的（四十一）。』

諸音菩薩又問：『從何處可以得知無我？從何處可以得知慈愛並念及一切無我與慈愛？怎樣才能使之平等如秤一樣（四十二）？』

菩薩回答說：『通曉空性就能得知無我，這就是大慈，因為知道一切眾生皆是空性的緣故（四十三）。』

『一切生死輪迴中，沒有生死之法可以遵循，知道這一點的人也還在生死輪迴之中（四十四）。』

『真正的真諦是，沒有來，沒有去，也沒有停留，這樣做就能到達正道（四十五）。』

『空性、無相、無愿，捨棄這些去追求，就成爲了一種執著。』

【English Translation】 English version: These are the affairs of demons. Constantly following their teachings is called diligence; constantly being humble and respectful will earn the respect of others (34).'

The Bodhisattva Zhuyin further asked: 'What is the right path? What is not the right path? How can one lead people onto the right path (35)?'

The Bodhisattva replied: 'The Six Paramitas (Six Paramitas, the six perfections of giving, morality, patience, vigor, meditation, and wisdom) are the right path. Those who pursue the practices of Śrāvakas (Śrāvaka, disciples who hear and practice the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own) are not on the Bodhisattva path. Understanding Prajnaparamita (Prajnaparamita, the perfection of wisdom) and Upāya-kauśalya (Upāya-kauśalya, skillful means) enables one to lead people onto the right path (36).'

The Bodhisattva Zhuyin further asked: 'What can be called benefit? What is tranquility? How can one make diligent and hardworking people feel joy (37)?'

The Bodhisattva replied: 'Attaining the Seven Factors of Enlightenment (Seven Factors of Enlightenment, the seven qualities of mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity) is the benefit; the Dharma is the benefit; tranquility is Dhāraṇī (Dhāraṇī, a mnemonic device, a collection of words or sounds believed to have the power to protect and aid the reciter). Teaching the Dharma so that there is no hunger or thirst is joy (38).'

The Bodhisattva Zhuyin further asked: 'Who are the parents of a Bodhisattva? Who are the relatives? Who are the family? What is the best thing (39)?'

The Bodhisattva replied: 'Wisdom is the mother, the Dharma is the father, the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment, the practices leading to enlightenment) are the relatives, and merit is the family (40), therefore one can obtain the best in everything (41).'

The Bodhisattva Zhuyin further asked: 'From where can one know no-self? From where can one know compassion and think of all no-self and compassion? How can one make them equal like a scale (42)?'

The Bodhisattva replied: 'Understanding emptiness allows one to know no-self, which is great compassion, because one knows that all beings are empty (43).'

'In all cycles of birth and death, there is no law of birth and death to follow; those who know this are also still in the cycle of birth and death (44).'

'The true truth is that there is no coming, no going, and no staying; doing this enables one to reach the right path (45).'

'Emptiness, no characteristics, no wishes; abandoning these to pursue something else becomes an attachment.'

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知者曉了五陰空，故無有想；無有想故無愿，一相而無數(四十六)。

「事五陰則空，已知觀故，五陰亦知，觀一切人悉空，亦不有、亦不無(四十七)。

「智慧則為護空，漚和拘舍羅護一切人，已無極大慈而教人，已故可至泥洹(四十八)。」

諸音復問：「無有生故無所有，一切諸法如是(四十九)，何所生知微妙而生死(五十)？」

菩薩報言：「無所生故無所有，是故慧之滅，用漚和拘舍羅微妙故有生死(五十一)。」

諸音復問：「何謂而得決？何謂不復還？云何而得忍？云何而無疑(五十二)？」

菩薩報言：「等住而得決，已入法身不復還，已得無所從生法樂忍，便無疑(五十三)。」

諸音復問：「何謂佛樹？何謂菩薩相？何緣佛名為佛？何謂名為怛薩阿竭(五十四)？」

菩薩報言：「佛樹者普若天，無所不覆。習諸法是菩薩相，是故名曰佛。以智故於心無所希望，其身亦爾，故名怛薩阿竭(五十五)。」

佛說伅真陀羅所問如來三昧經卷中 大正藏第 15 冊 No. 0624 佛說伅真陀羅所問如來三昧經

佛說伅真陀羅所問如來三昧經卷下

後漢月氏三藏支婁迦讖譯

伅真陀羅諸子聞是法得歡喜信忍

【現代漢語翻譯】 現代漢語譯本 明白事理的人瞭解五蘊（色、受、想、行、識）皆空，所以沒有妄想；沒有妄想，所以沒有愿求，一切法相平等而又包含無數差別（四十六）。 通達五蘊的空性，是因為已經有了正確的觀察，因此也能瞭解五蘊的實相。觀察一切眾生皆是空性，既非實有，也非實無（四十七）。 智慧是守護空性的方法，漚和拘舍羅（Upaya-kausalya，方便善巧）能守護一切眾生，以無上的大慈悲心教化眾生，因此可以達到涅槃（Nirvana，寂滅）（四十八）。 諸音（一個提問者的名字）又問：『沒有生起，所以沒有所有，一切諸法都是如此（四十九），那麼從何處生起微妙的生死呢（五十）？』 菩薩回答說：『因為沒有生起，所以沒有所有，因此智慧才能滅除。運用漚和拘舍羅（Upaya-kausalya，方便善巧）的微妙，所以有生死（五十一）。』 諸音（一個提問者的名字）又問：『什麼叫做得到決斷？什麼叫做不再退還？怎樣才能得到安忍？怎樣才能沒有疑惑（五十二）？』 菩薩回答說：『平等安住就能得到決斷，已經進入法身就不再退還，已經得到無所從來生的法樂安忍，便沒有疑惑（五十三）。』 諸音（一個提問者的名字）又問：『什麼叫做佛樹？什麼叫做菩薩的相？什麼因緣佛被稱為佛？什麼叫做怛薩阿竭（Tathagata，如來）（五十四）？』 菩薩回答說：『佛樹就是普若天（Prajna，智慧），無所不覆蓋。修習諸法是菩薩的相，因此被稱為佛。因為有智慧，所以心中沒有希望，他的身體也是如此，所以叫做怛薩阿竭（Tathagata，如來）（五十五）。』 《佛說伅真陀羅所問如來三昧經》卷中 大正藏第 15 冊 No. 0624 《佛說伅真陀羅所問如來三昧經》 《佛說伅真陀羅所問如來三昧經》卷下 後漢月氏三藏支婁迦讖譯 伅真陀羅（Tundila）的眾子聽聞此法，得到歡喜信忍。

【English Translation】 English version The wise understand that the five skandhas (form, feeling, perception, mental formations, and consciousness) are empty, therefore there are no thoughts; because there are no thoughts, there are no desires, all dharmas are equal in their essence yet contain countless differences (forty-six). To understand the emptiness of the five skandhas is because one already has correct observation, and thus can also understand the true nature of the five skandhas. Observing that all beings are empty in nature, neither truly existent nor truly non-existent (forty-seven). Wisdom is the method to protect emptiness, Upaya-kausalya (skillful means) can protect all beings, teaching beings with supreme great compassion, therefore one can reach Nirvana (extinction) (forty-eight). The various sounds (name of an interlocutor) further asked: 'Since there is no arising, there is nothing possessed, all dharmas are like this (forty-nine), then from where does the subtle cycle of birth and death arise (fifty)?' The Bodhisattva replied: 'Because there is no arising, there is nothing possessed, therefore wisdom can extinguish. Using the subtlety of Upaya-kausalya (skillful means), therefore there is birth and death (fifty-one).' The various sounds (name of an interlocutor) further asked: 'What is called obtaining resolution? What is called no longer returning? How can one obtain patience? How can one have no doubt (fifty-two)?' The Bodhisattva replied: 'Dwelling in equanimity obtains resolution, having entered the Dharma body one no longer returns, having obtained the joy of Dharma-patience from no-arising, then there is no doubt (fifty-three).' The various sounds (name of an interlocutor) further asked: 'What is called the Buddha-tree? What is called the characteristics of a Bodhisattva? What is the cause for a Buddha to be called Buddha? What is called Tathagata (fifty-four)?' The Bodhisattva replied: 'The Buddha-tree is Prajna (wisdom), covering everything without exception. Practicing all dharmas is the characteristic of a Bodhisattva, therefore one is called Buddha. Because of wisdom, there is no hope in the mind, and the body is also like this, therefore it is called Tathagata (fifty-five).' 'The Sutra of the Samadhi of the Tathagata as Asked by Tundila, Volume Middle' Taisho Tripitaka Volume 15 No. 0624 'The Sutra of the Samadhi of the Tathagata as Asked by Tundila' 'The Sutra of the Samadhi of the Tathagata as Asked by Tundila, Volume Lower' Translated by the Tripiṭaka Master Zhi Loujiachen of the Yuezhi during the Later Han Dynasty The sons of Tundila (name of a person) heard this Dharma and obtained joy, faith, and patience.

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，各各解身上珍寶以供養上佛，各各說言：「今用吾等故以是所有上佛，今還得聞諸法。」各各白佛：「甚可奇。是伎樂之音乃作是問，諸坐化菩薩悉決其難，其在會者皆無狐疑，為我等開無央數冥而令得明。是者誰之所致，令諸伎樂音乃作是難問，諸坐化菩薩而皆發遣，悉為解之？」

佛言：「皆怛薩阿竭之所致。若我欲令空而作音聲常可致，何況伎樂及諸樹？以是故，怛薩阿竭所作不可計。」

伅真陀羅諸子皆言：「令一切人皆如怛薩阿竭。」

及伅真陀羅八萬四千夫人，各各持天珠而奉上佛，則時散佛頭上，便化作八萬四千交露帳。其中悉有床，具足皆珍寶，皆布天繒以為綩綖。諸交露帳中悉有坐佛，其佛皆三十二相、諸種好悉具。八萬四千夫人見是變化莫不歡喜，皆發阿耨多羅三耶三菩提心，皆踴躍合作一音，而嘆：「怛薩阿竭已自凈復凈他人，悉去諸垢，無所著、無所污，其明甚好，其眼如優缽華。今自歸明若如月(一)。

「其歡者莫若如見佛，佛為一切莫不斷其罪，所語其聞者莫不歡悅，常愛樂於廬野，以眾寶而合成，悉覽持法寶藏。今自歸無所不度者(二)。

「若度水以到岸，卻外道、伏諸邪，其凈于蓮華，以空率化、以諦教道。今自歸歡喜者(三)。

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【現代漢語翻譯】 現代漢語譯本 他們各自解下身上的珍寶來供養佛陀，各自說道：『現在我們因為自己的緣故，用這些所有來供養佛陀，現在才得以聽聞各種佛法。』他們各自稟告佛陀：『真是太神奇了！這些伎樂之音竟然能提出這樣的問題，所有坐禪化生的菩薩都能解答這些難題，所有在場的人都沒有疑惑，為我們開啟了無數的黑暗而讓我們得到光明。這是誰的力量所致，能讓這些伎樂之音提出這樣的難題，而所有坐禪化生的菩薩都能將其遣除，全部為之解答？』 佛陀說：『這都是如來（Tathagata）的力量所致。如果我想讓虛空發出聲音，也是常有的事，更何況是伎樂和各種樹木？因此，如來（Tathagata）所做的事情是不可計量的。』 伅真陀羅（Duta-candalas）的眾子都說：『愿一切人都像如來（Tathagata）一樣。』 以及伅真陀羅（Duta-candalas）的八萬四千位夫人，各自拿著天珠來奉獻給佛陀，當時這些天珠散落在佛陀的頭上，便化作八萬四千個交露帳。其中都有床，都具備各種珍寶，都鋪設天繒作為精美的坐墊。每個交露帳中都有佛陀端坐，這些佛陀都具足三十二相和各種殊勝的特徵。八萬四千位夫人見到這種變化，沒有不歡喜的，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），都踴躍地合為一個聲音，讚歎道：『如來（Tathagata）已經自己清凈又清凈他人，完全去除了各種污垢，沒有執著、沒有污染，他的光明非常美好，他的眼睛像優缽羅花（utpala，藍色蓮花）一樣。現在我們歸依于光明，就像歸依于月亮一樣（一）。』 『他們的歡喜沒有超過見到佛陀的，佛陀為一切眾生不斷除罪惡，所說的話語，聽到的人沒有不歡悅的，常常喜愛在空曠的郊野，用各種珍寶合成的住所，完全領悟並持有佛法的寶藏。現在我們歸依于無所不度者（二）。』 『如果渡過水而到達彼岸，驅逐外道、降伏各種邪說，他的清凈如同蓮花，用空性來引導教化，用真諦來教導。現在我們歸依于歡喜者（三）。』

【English Translation】 English version They each took off the precious jewels from their bodies to offer to the Buddha, and each said: 'Now, for our own sake, we use all these possessions to offer to the Buddha, and now we can hear all the Dharma.' They each reported to the Buddha: 'It is truly amazing! These sounds of music can actually raise such questions, and all the transformed Bodhisattvas sitting in meditation can resolve these difficulties. All those present have no doubts, and have opened up countless darknesses for us, allowing us to gain light. By whose power is this caused, that these sounds of music can raise such difficult questions, and all the transformed Bodhisattvas sitting in meditation can dispel them, resolving them all?' The Buddha said: 'This is all caused by the power of the Tathagata (Tathagata). If I want to make the empty space produce sound, it is always possible, let alone music and various trees? Therefore, what the Tathagata (Tathagata) does is immeasurable.' The sons of Duta-candalas (Duta-candalas) all said: 'May everyone be like the Tathagata (Tathagata).' And the eighty-four thousand wives of Duta-candalas (Duta-candalas), each holding heavenly pearls to offer to the Buddha, at that time these pearls scattered on the Buddha's head, and transformed into eighty-four thousand interlocked dew canopies. In each of them there were beds, all equipped with various treasures, all covered with heavenly silk as exquisite cushions. In each dew canopy there was a Buddha sitting, and these Buddhas all possessed the thirty-two marks and various excellent characteristics. The eighty-four thousand wives, seeing this transformation, were all delighted, and all aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), and joyfully combined into one voice, praising: 'The Tathagata (Tathagata) has purified himself and purified others, completely removing all defilements, without attachment, without contamination, his light is very beautiful, his eyes are like utpala flowers (utpala, blue lotus). Now we take refuge in the light, just as we take refuge in the moon (1).' 'Their joy is unsurpassed when seeing the Buddha, the Buddha constantly eradicates sins for all beings, and those who hear his words cannot help but rejoice, always delighting in the open wilderness, in dwellings composed of various treasures, fully comprehending and holding the treasure of the Dharma. Now we take refuge in the one who delivers all (2).' 'If crossing the water to reach the shore, driving away heretics, subduing various heresies, his purity is like a lotus flower, guiding and teaching with emptiness, teaching with truth. Now we take refuge in the joyful one (3).'

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度四竇，已四諦而率人，於世間行與人眼，足下輪有千好。今自歸音安好(四)。

「其身過於人，為一切而說之。其有力無與佛等。今自歸十種力(五)。

「而斷欲，有所得而不喜、無所得不已憂。於世間開盲者如冥中然燈火(六)。

「已伏心致十種力而施與，自娛樂身已伏寂而度。今自歸而無何(七)。

「其相者而甚尊，在於一切為之上，為一切示現，莫不得其本。其忍及慈已自娛樂。今自歸為尊所敬(八)。

「若船師無所不度，佛者是即尊。燒三毒、壞絕眾冥，一切愚闇皆蒙其恩莫不來供。今自歸寂諸惡已盡(九)。

「光而七尺，色若如金，其音甚大，聲而清凈，於人之上是則為尊。今自歸為一切而作本者(十)。

「貢高諸冥已悉除去，度於一切，自守如道，為眾作導，所語悉諦而無有異。今自歸於冥而作明(十一)。

「其祠祀而甚大，故名字而悉聞其法。說如所言，其所聞莫不遍。今自歸歡喜(十二)。

「大已住其處，降伏貢高自用者，於一切而無所著，故知而極尊。今自歸脫人之慾者(十三)。

「其聲甚好，音聞梵天。悉知罪福，去人之垢。曉知五陰，所作得重莫能等者。今自歸去諸穢垢(十四)。

「其心悉等

【現代漢語翻譯】 現代漢語譯本 度脫四種顛倒，已證悟四聖諦而引導眾人，在世間行走，為人們帶來光明，足下的輪相具有千種美好。現在我歸依于安穩美好之音（四）。 他的身形超越常人，為一切眾生宣說佛法。他的力量無比，沒有誰能與佛陀相比。現在我歸依于佛陀的十種力量（五）。 他斷除了貪慾，對於有所得不感到歡喜，對於沒有所得也不感到憂愁。在世間開啟盲昧者的眼睛，如同在黑暗中點燃燈火（六）。 他已經降伏內心，獲得了十種力量並施與眾生，自身安樂，已經降伏了寂靜而度化眾生。現在我歸依于無所求的佛陀（七）。 他的相貌極其尊貴，在一切眾生之上，為一切眾生示現真理，沒有誰不能得到根本的解脫。他的忍辱和慈悲已經使自己感到快樂。現在我歸依于受到尊敬的尊者（八）。 如果船師沒有不能渡過的，佛陀就是這樣的尊者。焚燒貪嗔癡三毒，摧毀一切黑暗，一切愚昧無知的人都蒙受他的恩惠，沒有誰不來供養。現在我歸依于寂靜，一切惡行都已經斷盡的佛陀（九）。 他的光芒有七尺高，顏色如同黃金，他的聲音非常洪亮，聲音清澈乾淨，在眾人之上，他是最尊貴的。現在我歸依于為一切眾生作根本的佛陀（十）。 貢高我慢和一切黑暗都已經完全去除，度脫一切眾生，守護正道，為眾生作引導，所說的話全部真實不虛。現在我歸依于在黑暗中作光明的佛陀（十一）。 他的祭祀非常盛大，所以他的名字和教法廣為人知。宣說如他所說，他所聽聞的沒有不普遍的。現在我歸依于歡喜的佛陀（十二）。 偉大的佛陀已經安住於他的境界，降伏了貢高自用的人，對於一切都沒有執著，所以知道他是極其尊貴的。現在我歸依于使人脫離慾望的佛陀（十三）。 他的聲音非常美妙，聲音傳到梵天。完全知曉罪與福，去除人們的污垢。明曉五陰的道理，所作的功德重大無比，沒有人能與他相比。現在我歸依于去除一切污穢的佛陀（十四）。 他的心平等對待一切眾生。

【English Translation】 English version Having crossed over the four inversions, having realized the Four Noble Truths and guiding people, walking in the world and giving sight to people, the wheel marks on his feet have a thousand auspicious signs. Now I take refuge in the sound of peace and well-being (four). His body surpasses that of ordinary people, and he speaks for the sake of all beings. His power is unmatched; no one can compare to the Buddha. Now I take refuge in the ten powers of the Buddha (five). He has cut off desire, not rejoicing in what is gained, nor sorrowing in what is not gained. He opens the eyes of the blind in the world, like lighting a lamp in the darkness (six). He has subdued his mind, attained and bestowed the ten powers, enjoys himself, and has subdued stillness and crossed over. Now I take refuge in the Buddha who is without seeking (seven). His appearance is most venerable, above all beings, showing the truth to all, and none cannot attain the root. His patience and compassion have already delighted himself. Now I take refuge in the venerable one who is respected (eight). If a boatman can cross over everything, the Buddha is such a venerable one. Burning the three poisons of greed, hatred, and delusion, destroying all darkness, all ignorant beings receive his grace, and none do not come to offer. Now I take refuge in the one who is tranquil, all evils have been exhausted (nine). His light is seven feet tall, his color is like gold, his voice is very loud, his sound is clear and pure, above all people, he is the most venerable. Now I take refuge in the one who is the root for all (ten). Arrogance and all darkness have been completely removed, crossing over all beings, guarding the right path, guiding beings, and all his words are true and without difference. Now I take refuge in the one who makes light in the darkness (eleven). His offerings are very grand, so his name and teachings are widely known. Speaking as he says, what he has heard is universally known. Now I take refuge in the joyful one (twelve). The great one has dwelt in his place, subduing the arrogant and self-righteous, without attachment to anything, so knowing that he is extremely venerable. Now I take refuge in the one who liberates people from desire (thirteen). His voice is very beautiful, his sound is heard in the Brahma heaven. He fully knows sin and merit, removing the defilements of people. He understands the principle of the five skandhas, and the merit of his actions is so great that no one can compare to him. Now I take refuge in the one who removes all impurities (fourteen). His mind is equal to all beings.

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，將護一切，已率其意，其知無所不曉。已住于道，所作悉正、所教皆諦，莫不得脫。今自歸所知而時(十五)。

「為人示導。其德軟好，其聞音者莫不解釋。眾魔甚多，莫不而伏。一切悉過自用、諸所貢高。今自歸已去眾惡(十六)。

「諸有附者莫不隨教，皆而來敬，莫不供者。其佛難值，所入微妙，其來問者，莫不喜悅。今自歸其德無輩(十七)。

「其意己力無所不曉，於好、於醜其心適等，已堅住其處，莫能動者。今自歸已總諸力(十八)。

「其手足而有網、足下有輪，脫諸生老死，常勝一切。今自歸其德如天無所不蓋(十九)。」

則時伅真陀羅夫人讚嘆已竟，各各復問：「雖發阿耨多羅三藐三菩提心，難以母人自致阿耨多羅三耶三菩提(二十)。」

佛言：「以一事離於母人，疾得男子，至阿耨多羅三耶三菩提。何謂一事？以發薩蕓，若作無央數功德而不忘，是為一事。

「復有二事，母人疾得男子，自致阿耨多羅。何謂二事？所作如所語，不事諸天，但歸於佛；所作如正，不信于邪，是為二事。

「復有三事，母人疾得男子，自致阿耨多羅。何謂三事？護身三事而凈、護口四事、護意三事，是為三事。

「復有四事，母人疾得男子，自

【現代漢語翻譯】 現代漢語譯本： 『他守護一切，已經遵循了他的意願，他的智慧無所不曉。他已經安住于正道，所作所為都正確，所教導的都是真理，沒有誰不能得到解脫。現在我歸依于這位智者。（十五）』 『他為人指示引導。他的德行柔和美好，聽到他聲音的人沒有不理解的。眾多的魔，沒有不被他降伏的。他超越了一切的自以為是和貢高我慢。現在我歸依于這位遠離眾惡的人。（十六）』 『凡是依附他的人沒有不隨從他的教導的，都來尊敬他，沒有不供養他的。佛很難遇到，他所進入的境界微妙，前來請教的人，沒有不歡喜的。現在我歸依于這位德行無比的人。（十七）』 『他的智慧和力量無所不知，對於好與壞，他的心平等對待，已經堅定地安住於他的境界，沒有人能夠動搖他。現在我歸依于這位總攝一切力量的人。（十八）』 『他的手足有網紋，腳下有輪相，脫離了生老死，永遠戰勝一切。現在我歸依于這位德行如天一般無所不覆蓋的人。（十九）』 當時，伅真陀羅(Utpalavarna)夫人讚嘆完畢，各自又問道：『即使發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），女人也難以憑藉自身達到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 佛說：『憑藉一件事情離開女身，就能迅速轉為男子，達到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。哪一件事情呢？以發起薩蕓（Sarva-jnatat，一切智），即使做了無數的功德也不忘記，這就是一件事情。』 『又有兩件事情，女人能迅速轉為男子，自己達到阿耨多羅（Anuttara-samyak-sambodhi，無上正等正覺）。哪兩件事情呢？所做的與所說的一致，不侍奉諸天，只歸依于佛；所做的符合正法，不相信邪說，這就是兩件事情。』 『又有三件事情，女人能迅速轉為男子，自己達到阿耨多羅（Anuttara-samyak-sambodhi，無上正等正覺）。哪三件事情呢？守護身的三種清凈行為，守護口的四種行為，守護意的三種行為，這就是三件事情。』 『又有四件事情，女人能迅速轉為男子，自

【English Translation】 English version: 'He protects all, having followed his intention, his wisdom knows everything. He has dwelt in the Path, all his actions are correct, all his teachings are truth, and none cannot be liberated. Now I take refuge in this wise one. (15)' 'He guides and instructs people. His virtue is gentle and good, and those who hear his voice cannot but understand. The many demons are all subdued by him. He has surpassed all self-importance and arrogance. Now I take refuge in this one who is far from all evils. (16)' 'All who are attached to him follow his teachings, come to respect him, and offer him offerings. The Buddha is difficult to encounter, the realm he enters is subtle, and those who come to inquire are all delighted. Now I take refuge in this one whose virtue is unparalleled. (17)' 'His wisdom and strength know everything, and his heart is equally disposed to good and bad. He has firmly dwelt in his place, and none can move him. Now I take refuge in this one who encompasses all strength. (18)' 'His hands and feet have webs, and his feet have wheels, he is freed from birth, old age, and death, and always conquers all. Now I take refuge in this one whose virtue, like the sky, covers all. (19)' Then, the lady Utpalavarna (伅真陀羅) having finished her praise, each asked again: 'Even if one has aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, right, and perfect enlightenment), it is difficult for a woman to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right, and perfect enlightenment) by herself.' The Buddha said: 'By abandoning the female body through one thing, one can quickly become a man and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right, and perfect enlightenment). What is that one thing? It is by arousing Sarva-jnatat (薩蕓, all-knowingness), even if one has performed countless merits and does not forget it, this is one thing.' 'Again, there are two things by which a woman can quickly become a man and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right, and perfect enlightenment). What are these two things? That one's actions are consistent with one's words, that one does not serve the gods but only takes refuge in the Buddha; that one's actions are in accordance with the Dharma and does not believe in heresies, these are two things.' 'Again, there are three things by which a woman can quickly become a man and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right, and perfect enlightenment). What are these three things? Guarding the three pure actions of the body, guarding the four actions of the mouth, and guarding the three actions of the mind, these are three things.' 'Again, there are four things by which a woman can quickly become a man, and attain

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致阿耨多羅。何謂四事？所施與不諛諂、于戒而不諛諂、常自守護亦不諛諂、聽聞其法亦不諛諂，是為四事。

「復有五事，母人疾得男子，自致阿耨多羅。何謂五事？用法故、所作如法、聞法而直住、不樂於母人、常唸作男子，是為五事。

「復有六事，母人疾得男子，自致阿耨多羅。何謂六事？不懈怠、所作不忘、其心柔軟、質樸而不諛諂、亦無姿態、所作至誠，是為六事。

「復有七事，母人疾得男子，自致阿耨多羅。何謂七事？常唸佛得法身、常念法得佛慧、常念僧欲令來屬、常念戒欲凈之所求、常念施與去諸垢、常念天上欲令如菩薩心、常念人慾度生死故，是為七事。

「復有八事，母人疾得男子，自致阿耨多羅。何謂八事？不以飲食而自樂、亦不華、亦不香、亦不眾好雜色、亦不至戲觀之廬、亦不倡伎而為樂、亦不歌、舞，是為八事。

「復有九事，母人疾得男子，自致阿耨多羅。何謂為九？亦無所斷、亦無所著、亦不念有我、亦不念有人、亦不念有壽、亦不念有命、亦不念有所生、亦不念無所生、而信因緣，是為九事。

「復有十事，母人疾得男子，自致阿耨多羅。何謂為十？為一切而有慈、不貪利、一切物亦不念他、男子身命盡而不欺眾、不兩舌而喜罵、亦不

【現代漢語翻譯】 現代漢語譯本： 對阿耨多羅（Anuttara，無上）說。什麼是四件事？給予時不諂媚、持戒時不諂媚、經常自我守護也不諂媚、聽聞佛法也不諂媚，這就是四件事。

『還有五件事，婦女迅速獲得男子之身，自己達到阿耨多羅（Anuttara，無上）。什麼是五件事？因為佛法，所作所為如法、聽聞佛法而正直安住、不貪戀婦女、常念轉為男子之身，這就是五件事。

『還有六件事，婦女迅速獲得男子之身，自己達到阿耨多羅（Anuttara，無上）。什麼是六件事？不懈怠、所作所為不忘記、內心柔軟、質樸而不諂媚、也沒有姿態、所作所為至誠，這就是六件事。

『還有七件事，婦女迅速獲得男子之身，自己達到阿耨多羅（Anuttara，無上）。什麼是七件事？常唸佛而得法身、常念法而得佛的智慧、常念僧眾希望他們歸屬、常念戒律希望清凈所求、常念佈施以去除各種污垢、常念天上之事希望如菩薩的心一樣、常念人世之事希望能夠脫離生死，這就是七件事。

『還有八件事，婦女迅速獲得男子之身，自己達到阿耨多羅（Anuttara，無上）。什麼是八件事？不因為飲食而自我享樂、也不追求華麗、也不追求香氣、也不追求各種美好的雜色、也不去戲院觀看、也不以歌舞伎樂為樂、也不唱歌、跳舞，這就是八件事。

『還有九件事，婦女迅速獲得男子之身，自己達到阿耨多羅（Anuttara，無上）。什麼是九件事？既沒有斷滅見、也沒有執著、也不念有我、也不念有人、也不念有壽命、也不念有生命、也不念有所生、也不念無所生、而相信因緣，這就是九件事。

『還有十件事，婦女迅速獲得男子之身，自己達到阿耨多羅（Anuttara，無上）。什麼是十件事？為一切眾生而有慈悲心、不貪圖利益、一切事物也不惦記他人之物、男子身命終結也不欺騙大眾、不兩舌而喜歡謾罵、也不……』

【English Translation】 English version: To Anuttara (supreme). What are the four things? Giving without flattery, adhering to precepts without flattery, constantly guarding oneself without flattery, and listening to the Dharma without flattery, these are the four things.

'There are also five things by which a woman quickly obtains a male body and attains Anuttara (supreme) herself. What are the five things? Because of the Dharma, acting in accordance with the Dharma, dwelling uprightly upon hearing the Dharma, not delighting in women, and constantly thinking of becoming a male, these are the five things.'

'There are also six things by which a woman quickly obtains a male body and attains Anuttara (supreme) herself. What are the six things? Not being lazy, not forgetting what has been done, having a gentle heart, being simple and not flattering, also without affectation, and being sincere in what is done, these are the six things.'

'There are also seven things by which a woman quickly obtains a male body and attains Anuttara (supreme) herself. What are the seven things? Constantly thinking of the Buddha to attain the Dharmakaya (body of the Dharma), constantly thinking of the Dharma to attain the wisdom of the Buddha, constantly thinking of the Sangha (community) desiring them to belong, constantly thinking of the precepts desiring to purify what is sought, constantly thinking of giving to remove all defilements, constantly thinking of the heavens desiring to be like the mind of a Bodhisattva, constantly thinking of humanity desiring to escape from birth and death, these are the seven things.'

'There are also eight things by which a woman quickly obtains a male body and attains Anuttara (supreme) herself. What are the eight things? Not delighting in food and drink, nor pursuing splendor, nor pursuing fragrance, nor pursuing various beautiful colors, nor going to theaters to watch performances, nor taking pleasure in singing and dancing, nor singing or dancing, these are the eight things.'

'There are also nine things by which a woman quickly obtains a male body and attains Anuttara (supreme) herself. What are the nine things? Neither having annihilationism, nor having attachment, nor thinking of 'I', nor thinking of 'person', nor thinking of 'lifespan', nor thinking of 'life', nor thinking of 'something born', nor thinking of 'nothing born', but believing in dependent origination, these are the nine things.'

'There are also ten things by which a woman quickly obtains a male body and attains Anuttara (supreme) herself. What are the ten things? Having compassion for all beings, not being greedy for profit, not coveting the possessions of others, not deceiving the masses even if it means the end of a man's life, not being double-tongued and delighting in scolding, nor...'

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妄語、其有作倡伎樂其心不以為樂、亦不起意、亦無所恨而正住、不以邪罪福事而索知，是為十事，母人可得為男子，疾得阿耨多羅三藐三菩提。

「母人有施心、有法心，視諸色若水中之聚沫，自於色不貢高。于安、于苦，視若雨中之泡，若得安不以為愛、若得痛而不怒。于安隱亦不喜、于痛亦不憂，視而知思想若野馬。其心亦不在男、亦不在女。生死譬如芭蕉，知生死無有可，于生死亦不念有、亦不念無。其識譬如幻，視其心意若幻無有異。于諸法無有著，以四大——地、水、火、風——而知一切。若舍以三事而得成——有草、有土、有木。人者，亦無吾、無我、無命所作，如所為無崖閡，是則本。眼已自然而有所視。眼者，如水中泡，但怙以肉而里空，本空而凈；耳、鼻、口、身、意亦爾。視其身若如影、其聲者譬若向、知其心如幻，其作是者，疾離母人而得男子，自致阿耨多羅三藐三菩提。」

佛說是時，諸夫人皆歡喜，已頭面著佛足。

應時佛笑，無央數色光明而從口出，遍十方還，繞身三匝還從頂入。阿難從坐起，正衣服，長跪已，讚歎而問：「面明如月，其光甚尊，其色如火中之金。今笑，愿聞其緣，今欲所問(一)。

「總持尊慧，為一切悉作本，其因地之者莫不供事。屬

【現代漢語翻譯】 現代漢語譯本： 如果一個女人說了妄語，或者表演歌舞但內心並不覺得快樂，也沒有任何想法，也沒有任何怨恨而只是安住于當下，不因為邪惡、罪過或福報的事情而尋求知曉，這就是十件事。如果這樣，女人可以轉為男子，迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 如果一個女人有佈施之心，有向法之心，看待各種色相就像水中的泡沫，對於色相不貢高自滿。對於安樂和痛苦，看待它們就像雨中的水泡，得到安樂不因此而貪愛，遇到痛苦也不因此而憤怒。對於安穩不感到歡喜，對於痛苦也不感到憂愁，觀察並瞭解思想就像野馬一樣難以捉摸。她的心既不在男人身上，也不在女人身上。生死就像芭蕉樹一樣空虛，知道生死沒有實在的意義，對於生死既不執著于『有』，也不執著于『無』。她的意識就像幻象一樣，看待自己的心意就像幻象一樣沒有差別。對於諸法沒有任何執著，通過四大——地、水、火、風——來了解一切。如果捨棄，通過三件事就可以成就——有草、有土、有木。人，也沒有『吾』、沒有『我』、沒有命運所作，就像所作所為沒有阻礙一樣，這就是根本。眼睛自然而然地有所看見。眼睛，就像水中的氣泡，只是依靠肉體而內部空虛，本來就是空而清凈的；耳朵、鼻子、嘴巴、身體、意識也是如此。看待自己的身體就像影子一樣，聲音就像迴響一樣，瞭解自己的心就像幻象一樣，這樣去做，就能迅速脫離女身而轉為男子，自己證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 佛陀說完這些話時，眾位夫人都感到歡喜，用頭面觸碰佛陀的腳。 這時，佛陀笑了，無數種顏色的光明從口中發出，遍照十方，然後返回，圍繞佛身三圈，最後從頭頂進入。阿難（Ananda，佛陀的十大弟子之一）從座位上站起來，整理好衣服，長跪著，讚歎並問道：『您的面容像月亮一樣明亮，您的光芒非常尊貴，您的顏色像火中的黃金。現在您笑了，希望能夠聽到其中的緣由，現在想要向您請教（一）。』 『總持尊慧，為一切悉作本，其因地之者莫不供事。屬』

【English Translation】 English version: If a woman speaks falsehoods, or performs singing and dancing but her heart does not find joy in it, nor does she have any intention, nor does she hold any resentment but dwells in the present moment, not seeking to know about evil, sin, or meritorious deeds, these are the ten things. If so, a woman can be transformed into a man and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If a woman has a giving heart, a heart towards the Dharma, viewing all forms as foam in the water, not being arrogant about forms. Regarding comfort and suffering, viewing them as bubbles in the rain, not being attached to comfort when it is obtained, nor being angry when suffering is encountered. Not rejoicing in comfort, nor being sorrowful in suffering, observing and understanding thoughts as untamed horses. Her heart is neither in men nor in women. Birth and death are like banana trees, knowing that birth and death have no real meaning, not clinging to 'being' or 'non-being' in birth and death. Her consciousness is like an illusion, viewing her own mind as no different from an illusion. Having no attachment to any dharmas, understanding everything through the four great elements—earth, water, fire, and wind. If one relinquishes, one can be accomplished through three things—having grass, having earth, having wood. A person also has no 'I', no 'me', no fate made, just as what is done has no obstruction, this is the root. The eyes naturally see. The eyes are like bubbles in the water, relying only on flesh but being empty inside, originally empty and pure; so are the ears, nose, mouth, body, and mind. Viewing one's body as a shadow, the sound as an echo, understanding one's mind as an illusion, by doing this, one can quickly leave the female body and be transformed into a man, attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) by oneself.' When the Buddha finished speaking these words, all the ladies rejoiced and touched the Buddha's feet with their heads and faces. At that time, the Buddha smiled, and countless colors of light emanated from his mouth, illuminating the ten directions, then returned, circling the Buddha's body three times, and finally entered from the top of his head. Ananda (Ananda, one of the Buddha's ten great disciples) rose from his seat, adjusted his robes, knelt down, praised and asked: 'Your face is as bright as the moon, your light is very noble, your color is like gold in the fire. Now you are smiling, I hope to hear the reason for it, now I want to ask you (one).' 'Total upholding honored wisdom, for all to make the root, those who are in the cause ground all serve. Belonging to'

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之所笑會有歡者，今欲而問(二)。

「已法施自樂、已清凈之戒、忍辱之力，屬之所笑是誰之本，今欲所問(三)。

「精進而根得成之力，以禪惟務以自娛樂，其慧若天，無所不遍。屬之所笑而為誰本，今欲所問(四)。

「常若有慈，加之於哀護，壽適平而無奇特。屬之所笑，誰當得本？今欲所問(五)。

「已斷三毒而有三眼，所語法譬若甘露。屬之所笑，誰當值本？今欲所問(六)。

「降伏眾魔，卻于外道，已四諦而教。屬之所笑，誰當致本？今欲所問(七)。

「尊於十力，決斷眾疑，其德無數。屬之所笑，誰當得本？今欲所問(八)。」

佛語阿難：「乃見伅真陀羅諸夫人眷屬為我作禮者不？」

阿難白言：「已見。」

佛謂阿難：「諸夫人因是歡喜為我作禮，而自發心合會功德。壽終已后離於母人，當得男子，便生兜術天上，當與彌勒相見，講議菩薩之事。彌勒佛時皆當供養，是波羅劫其當作佛者皆悉來而供養，稍稍於是劫中當成菩薩行。伅真陀羅自致至成佛，是諸夫人皆當生彼佛剎，悉作菩薩道。」

伅真陀羅白佛：「今吾等所作已若如佛，生死已盡，但住于天及人，已住于佛道。今已具法藏、已住其慧地、已治于功德、已現於

{ "translations": [ "現代漢語譯本：", "『因為什麼緣故而笑，是因為將會有歡喜的事情發生嗎？現在我想請問（二）。』", "『已經佈施佛法而自我快樂，已經持守清凈的戒律，擁有忍辱的力量，這些笑聲是屬於誰的根本原因呢？現在我想請問（三）。』", "『精進修行而使根基得以成就，以禪定為務而自我娛樂，他的智慧如同天一般廣大，無所不遍。這些笑聲是屬於誰的根本原因呢？現在我想請問（四）。』", "『常常懷有慈悲之心，加以哀憐和保護，壽命適中而沒有奇特的遭遇。這些笑聲，誰應當是其根本原因呢？現在我想請問（五）。』", "『已經斷除了貪嗔癡三毒，並且擁有三眼（肉眼、天眼、慧眼），所說的法譬如甘露一般滋潤。這些笑聲，誰應當是其根本原因呢？現在我想請問（六）。』", "『降伏了眾多的魔，擊退了外道，已經宣講了四諦（苦、集、滅、道）。這些笑聲，誰應當是其根本原因呢？現在我想請問（七）。』", "『尊崇于如來的十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至智力、宿住隨念智力、死生智力、漏盡智力），決斷眾人的疑惑，他的功德無數。這些笑聲，誰應當是其根本原因呢？現在我想請問（八）。』", "佛告訴阿難：「你看見伅真陀羅（Utpalavarna）的那些夫人們和眷屬向我頂禮了嗎？」", "阿難回答說：「已經看見了。」", "佛告訴阿難：「這些夫人們因為這樣歡喜而向我頂禮，並且自己發心共同積聚功德。她們壽命終結之後，脫離女身，將獲得男子之身，便會往生到兜率天（Tushita Heaven），將會與彌勒（Maitreya）相見，共同探討菩薩之事。在彌勒佛（Maitreya Buddha）出世時，她們都將供養彌勒佛，在波羅劫（kalpa）中，那些將要成佛的人都會前來供養，她們會逐漸在這個劫中成就菩薩行。伅真陀羅（Utpalavarna）自己最終會成就佛果，這些夫人們都將往生到她的佛剎，全部修菩薩道。」", "伅真陀羅（Utpalavarna）對佛說：「現在我們所作的已經如同佛一樣，生死已經窮盡，只是居住在天界和人間，已經安住于佛道。現在已經具備了法藏，已經安住在智慧之地，已經治理了功德，已經顯現了……」 ], "english_translations": [ "English version:", "'What is the reason for the laughter? Is it because there will be joy? Now I would like to ask (two).'", "'Having practiced Dharma giving and found joy, having upheld pure precepts, and possessing the power of patience, to whom does the root of this laughter belong? Now I would like to ask (three).'", "'Diligently cultivating and achieving the power of the roots, engaging in meditation and finding self-entertainment, his wisdom is like the sky, all-pervading. To whom does the root of this laughter belong? Now I would like to ask (four).'", "'Always having compassion, adding to it sorrow and protection, lifespan is moderate without peculiarities. To whom should the root of this laughter belong? Now I would like to ask (five).'", "'Having cut off the three poisons (greed, hatred, and delusion) and possessing the three eyes (flesh eye, heavenly eye, wisdom eye), the Dharma spoken is like sweet dew. To whom should the root of this laughter belong? Now I would like to ask (six).'", "'Subduing the many demons, repelling the heretics, having taught the Four Noble Truths (suffering, origin, cessation, path). To whom should the root of this laughter belong? Now I would like to ask (seven).'", "'Honored with the Ten Powers (the power to know what is possible and impossible, the power to know the consequences of actions, the power to know the different elements, the power to know the different inclinations of beings, the power to know the superior and inferior faculties of beings, the power to know the path leading everywhere, the power to know meditation, liberation, concentration, and attainment, the power to know past lives, the power to know the death and rebirth of beings, the power to know the extinction of defilements), resolving all doubts, his virtues are countless. To whom should the root of this laughter belong? Now I would like to ask (eight).'", "The Buddha said to Ananda: 'Have you seen those wives and relatives of Utpalavarna (伅真陀羅) bowing to me?'", "Ananda replied: 'I have seen them.'", "The Buddha said to Ananda: 'These wives, because of this joy, bow to me, and of their own accord, they generate the mind to collectively accumulate merit. After the end of their lives, they will be separated from the female body, and will obtain a male body, and will be born in Tushita Heaven (兜術天), where they will meet Maitreya (彌勒), and discuss the affairs of Bodhisattvas. When Maitreya Buddha (彌勒佛) appears, they will all make offerings to Maitreya Buddha, and in the kalpa (波羅劫) those who will become Buddhas will all come and make offerings, and gradually in this kalpa they will accomplish the Bodhisattva path. Utpalavarna (伅真陀羅) herself will eventually attain Buddhahood, and these wives will all be born in her Buddha-field, and all practice the Bodhisattva path.'", "Utpalavarna (伅真陀羅) said to the Buddha: 'Now what we have done is already like the Buddha, birth and death have been exhausted, only dwelling in the heavens and among humans, already abiding in the Buddha-path. Now we have the Dharma treasury, already dwelling in the ground of wisdom, already governing merit, already manifesting...'" ] }

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諦道、已說漚和拘舍羅、已造菩薩心，開決眾法說所說而得、依歡喜而聞法。」

時眾會及諸菩薩各各有念：「伅真陀羅能至久如而成佛，號字云何？及其剎土有眾菩薩及其所有？」

佛應時悉知諸菩薩所念，便呼阿難，謂：「伅真陀羅王卻後七萬四千八百劫當爲佛，號字群那羅耶波披沙(漢曰德王明)，其剎土名栴陀惟摩羅(漢言日月明)，其劫名羅陀那三披(漢言寶等有)。其地平等，悉白琉璃；其地之明，譬若如日；其地甚凈，無有塵垢。在於虛空而有交露之帳，皆悉眾寶，諸菩薩悉坐其中。所行徑處，諸菩薩各見佛，見已便念：『我之所見若如是。』化諸菩薩所疑，所見佛則當開解其疑，皆當得無所從生法樂忍。

「爾時，剎土無有城郭、丘聚、縣邑、王者之土，一切人皆在交露帳中，不見母人、亦不聞母人，其往生者皆悉而化在蓮華師子之座。眾菩薩以禪為樂、以法歡喜為食。亦無異道，不聞異道一切，但有眾菩薩悉摩訶衍。無有邪道、不信佛者，亦無眾魔、亦無魔民。亦無求者、亦無苦者，以好之藏、以空印而封。彼聞諸天及人等無異，但有名字。

「其佛壽十小劫，當以無央數眾菩薩以為僧，悉當得不可議惟務。是佛欲般泥洹時，先當授菩薩決。其菩薩名曰漚多惟授，后當作

【現代漢語翻譯】 現代漢語譯本： '諦道'（真實的道路）、'已說漚和拘舍羅'（已經講述了善巧方便）、'已造菩薩心'（已經發起了菩薩心），開解決斷眾法，宣說所應宣說的，依靠歡喜心來聽聞佛法。 當時在場的眾會以及各位菩薩各自心中都在想：'伅真陀羅'（Dharmadhara）要經過多久才能成佛，他的佛號是什麼？他的佛國剎土是什麼樣的，有哪些菩薩以及其他的景象？ 佛陀立刻知曉了各位菩薩心中的想法，於是呼喚阿難，告訴他：'伅真陀羅王'（King Dharmadhara）在經過七萬四千八百劫之後將會成佛，佛號是'群那羅耶波披沙'（Gunarājaprabhāsa，漢譯為德王明），他的佛國剎土名為'栴陀惟摩羅'（Candravimala，漢譯為日月明），他所處的劫名為'羅陀那三披'（Ratnasambhava，漢譯為寶等有）。那裡的土地平坦，全部由白色琉璃構成；土地的光明，就像太陽一樣；土地非常乾淨，沒有任何塵垢。在虛空中懸掛著交錯的露珠形成的帷帳，全部由各種珍寶構成，各位菩薩都坐在其中。所行走的道路，各位菩薩都能見到佛，見到佛之後便會想：'我所見到的景象就是這樣的。'佛陀會化解各位菩薩的疑惑，他們所見到的佛陀會開解他們的疑惑，他們都將獲得無所從來、無所去處的法樂忍。 『那時，那個佛國剎土沒有城郭、丘陵、村落、縣邑、國王的領土，所有的人都住在交錯的露珠形成的帷帳中，看不到母親，也聽不到關於母親的事情，往生到那裡的人都是從蓮花師子座中化生出來的。眾菩薩以禪定為樂，以佛法的歡喜為食物。也沒有其他的道，聽不到其他道的一切，只有眾菩薩修習大乘佛法。沒有邪道、不相信佛的人，也沒有眾魔、也沒有魔民。也沒有求取者、也沒有受苦者，以美好的寶藏、以空性的印記來封印。在那裡，聽到諸天和人等的聲音沒有區別，只有名字上的不同。 『那位佛的壽命有十小劫，他將以無數的菩薩作為僧團，他們都將獲得不可思議的智慧。這位佛想要般涅槃的時候，會先給菩薩授記。那位菩薩的名字叫做'漚多惟授'（Uttara），之後將會成佛。

【English Translation】 English version: 'Truthful Path,' 'already spoken skillful means,' 'already generated Bodhi-mind,' opening and resolving all Dharmas, speaking what should be spoken and attained, relying on joy to hear the Dharma. At that time, the assembly and all the Bodhisattvas each had the thought: 'How long will it take for Dharmadhara to become a Buddha, what will his name be? What will his Buddha-land be like, what Bodhisattvas and other sights will there be?' The Buddha immediately knew the thoughts in the minds of all the Bodhisattvas, and then called Ananda, saying: 'King Dharmadhara will become a Buddha after 74,800 kalpas, his Buddha name will be Gunarājaprabhāsa (translated as King of Virtue and Light), his Buddha-land will be named Candravimala (translated as Moon and Light), and the kalpa he is in will be named Ratnasambhava (translated as Treasure Equality). The land there is flat, all made of white crystal; the light of the land is like the sun; the land is very clean, without any dust. In the void, there are intersecting dewdrop curtains, all made of various treasures, and all the Bodhisattvas sit in them. On the paths they walk, all the Bodhisattvas can see the Buddha, and after seeing the Buddha, they will think: 'The scene I see is like this.' The Buddha will resolve the doubts of all the Bodhisattvas, and the Buddha they see will resolve their doubts, and they will all attain the Dharma-joy forbearance of no origin and no destination. 'At that time, that Buddha-land will have no cities, hills, villages, counties, or king's territories, and all people will live in intersecting dewdrop curtains, unable to see mothers or hear about mothers, and those who are reborn there will all be transformed from lotus lion thrones. All Bodhisattvas take joy in meditation and Dharma-joy as food. There are no other paths, and nothing of other paths is heard, only all Bodhisattvas practicing Mahayana Dharma. There are no evil paths or those who do not believe in the Buddha, nor are there any demons or demon people. There are no seekers or sufferers, sealed with the treasure of goodness and the seal of emptiness. There, hearing the voices of devas and humans is no different, only the names are different. 'That Buddha's lifespan will be ten small kalpas, and he will have countless Bodhisattvas as his sangha, and they will all attain inconceivable wisdom. When this Buddha wants to enter Parinirvana, he will first give predictions to the Bodhisattvas. That Bodhisattva's name is Uttara, and he will become a Buddha later.'

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佛，號字摩訶惟授(漢言大嚴)，是劫羅陀羅三披——于佛、於法、于僧無有盡時，故名曰羅陀那三披。」

伅真陀羅于佛前受決，即時歡喜踴躍，飛上去地百四十丈而住——欲令一切在會者而歡喜。自用功德、因佛威神而說嘆：「諸法本凈若空，自然無有，自然故無垢。其知是者，則佛之上子(一)。

「若夢之所見不可得，故不可持，若如虛空。其知諸法如夢，不以死生為勤苦(二)。

「如幻師有所現，于其中無所得。其五陰，若如幻(三)。

「其色本，若水中之沫；痛癢者，若水中之泡；而自然思想者，若野馬、如芭蕉，無所得。生死無所得(四)。心意所知，但有字。」

佛言：「若如幻，知五陰本如空，于生死不已等已四大，等如稱，所已等如毒故(五)。

「六衰者如空野，已如法持佛威神(六)。

「自伏者乃施與，為是者即之安；其已凈，是即戒；想已盡，則忍辱；能自制而寂為精進(七)。所作而無異，是則之為禪；如所緣無所礙，故慧；持是學則波羅蜜(八)。

「無我、無人則善慈，清凈者是為哀，其寂者若護，等作是行上梵天(九)。以四事雜施與受佛。忍以不怒，貪已無，過所有(十)。無我、壽命亦爾，六衰空而悉寂。其知者則

【現代漢語翻譯】 現代漢語譯本：佛，名號為摩訶惟授（Mahavairocana，漢譯為大嚴），是劫羅陀羅三披（Kalpa-ratna-sam-bhi，意為于佛、於法、于僧無有窮盡之時），所以名為羅陀那三披（Ratna-sam-bhi）。

伅真陀羅（Dundubhi-svara）在佛前接受授記，即時歡喜踴躍，飛昇到離地一百四十丈的地方停留——爲了讓所有在場的人都感到歡喜。他憑藉自己的功德，以及佛的威神之力，讚歎道：『諸法原本清凈如同虛空，自然而然地不存在，因為自然所以沒有垢染。誰能明白這個道理，就是佛陀最上等的兒子。』

『如果夢中所見不可得，所以不可執持，就像虛空一樣。誰能明白諸法如夢，就不會因為生死而感到勤苦。』

『如同幻術師所展現的幻象，在其中什麼也得不到。五陰（色、受、想、行、識）也像幻象一樣。』

『色（rupa，物質）的本質，就像水中的泡沫；受（vedana，感受）就像水中的氣泡；而自然產生的想（samjna，思想），就像野馬、像芭蕉樹一樣，什麼也得不到。生死也什麼都得不到。心意所知，不過是一些文字而已。』

佛說：『如果明白五陰如幻，知道它們的本質如同虛空，那麼對於生死就不會再執著于地、水、火、風四大，把它們看得平等如同用秤稱量一樣，所執著的東西如同毒藥一樣。』

『六衰（六種衰敗的現象）就像空曠的荒野，已經依法受持佛的威神之力。』

『能降伏自己的人才能佈施，為正道而行的人才能得到安寧；已經清凈的人就是持戒；想念已經止息的人就是忍辱；能夠自我控制而保持寂靜就是精進。所作所為沒有分別，這就是禪定；如同所緣之境沒有阻礙，這就是智慧；受持這些學習就是波羅蜜（paramita，到達彼岸）。』

『沒有我、沒有人就是善慈（maitri，慈愛），清凈就是哀（karuna，悲憫），寂靜就像守護，平等地行持這些就是上梵天（Brahma，清凈的境界）。用四事（飲食、衣服、臥具、醫藥）雜施與受佛。忍耐而不發怒，貪慾已經消失，超越了一切所有。』

『沒有我、沒有壽命也是如此，六衰空寂而完全寂靜。誰能明白這些道理，就……』

【English Translation】 English version: The Buddha, named Mahavairocana (meaning 'Great Illumination' in Chinese), is Kalpa-ratna-sam-bhi (meaning 'the time when the Buddha, Dharma, and Sangha are inexhaustible'), hence the name Ratna-sam-bhi.

Dundubhi-svara (meaning 'Sound of the Drum') received prediction before the Buddha, and immediately rejoiced, leaping up and staying one hundred and forty 'zhang' (a unit of length) above the ground—desiring to make all those present rejoice. Relying on his own merits and the Buddha's majestic power, he praised: 'All dharmas are originally pure like the void, naturally non-existent, and naturally without defilement. Whoever knows this is the Buddha's supreme son.'

'If what is seen in a dream is unattainable, then it cannot be held, just like the void. Whoever knows that all dharmas are like dreams will not find suffering in birth and death.'

'Like a magician who presents illusions, nothing can be obtained within them. The five skandhas (form, feeling, perception, mental formations, and consciousness) are also like illusions.'

'The essence of rupa (form, matter) is like foam in water; vedana (feeling) is like bubbles in water; and naturally arising samjna (perception, thought) is like a mirage, like a banana tree, nothing can be obtained. Nothing can be obtained from birth and death. What the mind knows are just words.'

The Buddha said: 'If one understands the five skandhas as illusions, knowing their essence is like the void, then in birth and death, one will no longer cling to the four great elements (earth, water, fire, and wind), regarding them equally as if weighing them on a scale, and what one clings to is like poison.'

'The six decays (the six kinds of decaying phenomena) are like an empty wilderness, already upholding the Buddha's majestic power according to the Dharma.'

'One who subdues oneself can give alms, one who acts for the right path can find peace; one who is already pure is keeping precepts; one whose thoughts have ceased is practicing patience; one who can control oneself and remain silent is practicing diligence. What is done without difference is dhyana (meditation); like the object of focus without obstruction, that is prajna (wisdom); upholding these studies is paramita (perfection, reaching the other shore).'

'Without self, without person, is good maitri (loving-kindness), purity is karuna (compassion), silence is like protection, equally practicing these is the upper Brahma (pure realm). Giving and receiving from the Buddha with the four requisites (food, clothing, bedding, and medicine). Enduring without anger, greed has disappeared, surpassing all possessions.'

'Without self, without life, it is also like this, the six decays are empty and completely silent. Whoever knows these truths will...'

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菩薩(十一)。菩薩者不希望，不想有人、無人，亦不想有我、無我，其心不二，故無所著(十二)。

「法無所有、而無所依，去無所至、來無所從，住法身無所閡。怛薩者與佛等(十三)。亦不有、亦不無，因法緣所因便有。若電現則滅，心者亦爾(十四)。于生死而有行，其心不可見。心者如風，無所著。

「其心者為本凈，已知心本凈，于生死無所玷汙(十五)。

「若垣壁墻，因土、草木而得成，其身無知。譬若石本之凈，身者無所希望(十六)。

「若風不可得，其聲亦爾。若山中有妓樂之響，其知是聲之亦凈，於是響亦不作欲(十七)。

「若虛空而不墮，無所住、無有處；盡知諸法若虛空，無所住、無所止，如是知者已為等住(十八)。

「若有大火，不能焦燒其虛空；其知諸法凈若空，若異方剎土而有大火，往到彼間，其火亦不能害。已知是法，不已須彌、遮迦和山之為礙；其知是者，能遍諸剎土。其四大——地、水、火、風——悉平等，用空故。其知是者，能到億億剎土(十九)。

「於三界而有聲——上、中、下——于百億劫而有聲，無有竟，本自然故(二十)。

「佛色心等如稱而微妙，用凈故。諸佛平等若稱(二十一)。

「菩

【現代漢語翻譯】 現代漢語譯本 菩薩（十一）。菩薩（Bodhisattva）不希望什麼，不想有人或無人，也不想有我或無我，其心不二，所以沒有執著（十二）。 『法（Dharma）無所有，也沒有所依，離去沒有所至，到來沒有所從，安住於法身（Dharmakaya）而沒有阻礙。怛薩（Tathagata）與佛（Buddha）相等（十三）。既不是有，也不是無，因法緣所生而有。如同閃電出現后隨即消失，心也是這樣（十四）。在生死輪迴中有所行動，但其心不可見。心就像風一樣，沒有執著。 『其心本來清凈，已經知道心本來清凈，在生死輪迴中就不會被玷汙（十五）。 『如果說墻壁，因泥土、草木而得以建成，但它本身沒有知覺。譬如石頭本來是乾淨的，身體也沒有什麼希望（十六）。 『如果風不可捉摸，它的聲音也是如此。如果在山中有音樂的聲音，知道這聲音也是清凈的，對於這聲音也不會產生慾望（十七）。 『如果虛空不會墜落，沒有住所，沒有處所；完全瞭解諸法（Dharmas）就像虛空一樣，沒有住所，沒有停止，像這樣瞭解的人就已經達到平等安住（十八）。 『如果有大火，不能燒焦虛空；如果知道諸法清凈如虛空，如果有來自其他方國土的大火，到達這裡，這火也不能造成傷害。已經知道這個法，就不會被須彌山（Mount Sumeru）、遮迦和山（Chakravala）所阻礙；知道這些的人，能夠遍及各個剎土（Buddha-field）。四大——地、水、火、風——完全平等，因為是空性。知道這些的人，能夠到達億萬剎土（十九）。 『在三界（Trailokya）中有聲音——上、中、下——在百億劫（kalpa）中都有聲音，沒有窮盡，因為本來就是自然如此（二十）。 『佛（Buddha）的色（Rupa）、心（Citta）等如同用秤稱量過一樣微妙，因為是清凈的緣故。諸佛（Buddhas）的平等就像秤一樣（二十一）。 菩薩

【English Translation】 English version Bodhisattva (11). A Bodhisattva (Bodhisattva) does not hope for anything, does not think of existence or non-existence, nor does he think of self or non-self. His mind is non-dual, therefore he has no attachments (12). 『The Dharma (Dharma) has nothing of its own and nothing to rely on. It goes nowhere and comes from nowhere, abiding in the Dharmakaya (Dharmakaya) without obstruction. The Tathagata (Tathagata) is equal to the Buddha (Buddha) (13). It is neither existence nor non-existence, it exists because of the conditions of Dharma. Like lightning that appears and then vanishes, so is the mind (14). It acts in the cycle of birth and death, but its mind is invisible. The mind is like the wind, without attachment. 『The mind is originally pure. Having known that the mind is originally pure, it will not be defiled in the cycle of birth and death (15). 『If it is said that a wall is built from earth, grass, and wood, it has no consciousness of its own. Just as a stone is originally clean, the body has no desires (16). 『If the wind cannot be grasped, neither can its sound. If there is the sound of music in the mountains, knowing that this sound is also pure, one will not generate desire for this sound (17). 『If the void does not fall, has no dwelling, and has no place; fully understanding that all Dharmas (Dharmas) are like the void, having no dwelling and no stopping, one who understands in this way has already attained equal abiding (18). 『If there is a great fire, it cannot scorch the void; if one knows that all Dharmas are pure like the void, if there is a great fire from other Buddha-fields, coming to this place, this fire cannot cause harm. Having known this Dharma, one will not be obstructed by Mount Sumeru (Mount Sumeru) or Chakravala (Chakravala); one who knows these things can pervade all Buddha-fields (Buddha-field). The four elements—earth, water, fire, and wind—are completely equal because they are emptiness. One who knows these things can reach billions of Buddha-fields (19). 『In the three realms (Trailokya) there is sound—above, middle, and below—there is sound for hundreds of billions of kalpas (kalpa), without end, because it is naturally so (20). 『The Buddha's (Buddha) form (Rupa), mind (Citta), etc., are as subtle as if measured by a scale, because they are pure. The equality of all Buddhas (Buddhas) is like a scale (21). Bodhisattva

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薩行已，合會無央數之功德。已知善心諸法悉平等，后能便受其決(二十二)。

「菩薩者，自己界於法身而甚凈。其知是者，后乃受決(二十三)。

「於色不想、于想亦不想，于痛癢、思想、生死、識亦不想，以法故而受決。受決者不以陰四大故，空者盡平若稱，已知是者為無所從生，后乃受決(二十四)。

「盡者，不能自知；不盡者，不能知盡；已向盡者，諸法忍后乃受決。無想者，若直之道；有想者，若入邪道；于諸法無所著，已過三世，其知是者乃得決(二十五)。

「自知我而自然，諸法悉自然；無我而自然，用空故而自然；空者自然無所有，其知三蓋心等而空，是故曰自然。其知受決者，不當作是知，為有希望故。其知不心、不意受決者，是則為受決(二十六)。」

伅真陀羅謂諸會者：「若等悉住在地，而我在虛空。其知在地、于虛空，心適等，遍於三世而無所著(二十七)。」

伅真陀羅讚歎說是，從虛空來下，前到佛所而白曰：「今佛者用我故於世而有，佛盡為我說。吾之愿已從無央數阿僧祇劫而行菩薩道，不忘功德，今悉得聞。」

時會諸菩薩各有是念：「伅真陀羅已從本何過去佛而發心？」

佛則知諸菩薩所念，欲決其疑，故喚提無離

【現代漢語翻譯】 現代漢語譯本： 薩行已積累了無數的功德。已經瞭解善心和諸法都是平等的，之後才能接受授記（二十二）。 『菩薩，自己安住于清凈的法身。瞭解這一點的人，之後才能接受授記（二十三）。』 『對於色不執著，對於想也不執著，對於痛癢、思想、生死、識也不執著，因為通達諸法實相的緣故而接受授記。接受授記者不因為五陰（色、受、想、行、識）、四大（地、水、火、風）的緣故，證悟空性，一切平等如秤，瞭解這一點的人知道諸法無所從來，之後才能接受授記（二十四）。』 『證得寂滅的人，不能自己知道；沒有證得寂滅的人，不能知道寂滅；已經趨向寂滅的人，在對諸法生起忍可之後才能接受授記。沒有妄想的人，如同正直的道路；有妄想的人，如同進入邪道；對於諸法沒有執著，已經超越過去、現在、未來三世，瞭解這一點的人才能得到授記（二十五）。』 『自己知道我本來就是自然如此，諸法也都是自然如此；沒有我而自然，因為運用空性的緣故而自然；空性自然一無所有，瞭解三蓋（貪慾蓋、嗔恚蓋、睡眠蓋）和心平等而空，所以叫做自然。瞭解接受授記的人，不應當作這樣的想法，因為還有希望的緣故。瞭解不以心、不以意接受授記的人，這才是真正的接受授記（二十六）。』 伅真陀羅（Dharmacandra）對集會的人說：『你們都住在地上，而我住在虛空中。瞭解住在地上和住在虛空中心平等，遍及過去、現在、未來三世而沒有執著（二十七）。』 伅真陀羅（Dharmacandra）讚歎說完這些話，從虛空中下來，來到佛陀面前稟告說：『現在佛陀因為我的緣故才出現在世間，佛陀完全為我解說。我的願望已經從無數阿僧祇劫（asamkhya kalpas）以來行菩薩道，不忘記功德，現在全都聽聞到了。』 當時集會的菩薩們各自有這樣的想法：『伅真陀羅（Dharmacandra）最初是從哪一位過去的佛那裡發心的？』 佛陀知道這些菩薩們所想的，想要解除他們的疑惑，所以呼喚提無離（Tirtha Vimukti）。

【English Translation】 English version: Sa-xing has accumulated countless merits. Having understood that good intention and all dharmas are equal, one can then receive the prediction (twenty-two). 'A Bodhisattva abides in the pure Dharmakaya (Dharmakāya). One who knows this can then receive the prediction (twenty-three).' 'Not clinging to form, nor clinging to thought, nor clinging to sensation, thought, birth and death, or consciousness, one receives the prediction because of understanding the true nature of all dharmas. One who receives the prediction does not do so because of the five skandhas (form, sensation, perception, volition, and consciousness), or the four great elements (earth, water, fire, and wind), realizing emptiness, everything is equal like a scale, one who knows this knows that all dharmas come from nowhere, and then can receive the prediction (twenty-four).' 'One who has attained extinction cannot know it himself; one who has not attained extinction cannot know extinction; one who is approaching extinction can receive the prediction after generating acceptance of all dharmas. One without delusion is like a straight path; one with delusion is like entering a wrong path; without attachment to all dharmas, having transcended the three times of past, present, and future, one who knows this can obtain the prediction (twenty-five).' 'Knowing oneself to be naturally so, all dharmas are also naturally so; without self and naturally so, naturally so because of utilizing emptiness; emptiness is naturally without anything, knowing that the three coverings (greed, hatred, and sleepiness) and the mind are equal and empty, therefore it is called natural. One who understands receiving the prediction should not have such thoughts, because there is still hope. One who understands receiving the prediction without mind or intention, that is truly receiving the prediction (twenty-six).' Dharmacandra said to the assembly: 'You all dwell on the ground, while I dwell in the sky. Understanding that the mind is equal whether dwelling on the ground or in the sky, pervading the three times of past, present, and future without attachment (twenty-seven).' After Dharmacandra praised and spoke these words, he descended from the sky and came before the Buddha, reporting: 'Now the Buddha appears in the world because of me, the Buddha has completely explained it for me. My vow has been to practice the Bodhisattva path since countless asamkhya kalpas (asaṃkhya kalpas), not forgetting merits, and now I have heard all of it.' At that time, the Bodhisattvas in the assembly each had this thought: 'From which past Buddha did Dharmacandra first generate the aspiration?' The Buddha knew what these Bodhisattvas were thinking, and wanting to resolve their doubts, he called Tirtha Vimukti.

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菩薩言：「過去不可勝數阿僧祇劫，爾時有佛號字羅陀那吱頭(漢言為寶英)，其剎土名曰首呵(首呵者，漢言曰為凈貌)，其劫名波羅林(波羅林者，清凈貌)。爾時，怛薩阿竭有十二億菩薩，皆精進、悉得忍、皆阿惟越致。其佛壽六十億歲。其剎土莊嚴，無所不辦。其地悉琉璃，無種諸谷者。其有飢渴，名美飲食盡悉在前。其土者無有異道，皆悉摩訶衍。

「爾時之世有遮迦越羅，名曰尼彌陀羅，而主四方。是遮迦越羅供養佛、六十億菩薩至千億萬歲，所作功德而無央數。及夫人八萬四千，及子千人，及官屬八萬四千人與俱發阿耨多羅三耶三菩提心，發心復供事佛至億萬歲。卻後以太子——名曰和陀波利林——代而立為王，棄國行作沙門。其太子立為王者亦供養佛如前數已，復立其子而為王，便棄國行作沙門。如是展轉相傳如前法，乃至盡于佛壽。其佛般泥洹已。最後末王而制持法。」

佛語提無離菩薩：「汝乃知時遮迦越羅尼彌陀羅不？今現伅真陀羅是。」

提無離則言：「善哉，善哉。佛之智以不可計盡久遠悉知而說之。」

佛言：「是智不足言。所以故？能知一切人已過去、當來、今現在心所行，有所因、無所因，有功德、無功德，是故怛薩阿竭智無所掛礙。」

佛說無所

【現代漢語翻譯】 現代漢語譯本 菩薩說：『在過去不可勝數的阿僧祇劫，那時有一尊佛，名號為羅陀那吱頭（羅陀那吱頭，漢譯為寶英），他的佛土名為首呵（首呵，漢譯為凈貌），那時的劫名為波羅林（波羅林，意為清凈貌）。當時，如來有十二億菩薩弟子，他們都精進修行，證得了忍辱，都是阿惟越致菩薩（不退轉菩薩）。那位佛的壽命有六十億歲。他的佛土莊嚴，一切所需都完備。土地全是琉璃構成，不種植任何穀物。如果有人感到飢渴，美味的飲食會立刻出現在他們面前。那個佛土沒有其他道，全部都是大乘佛法。 『那時有一位轉輪聖王，名叫尼彌陀羅，統治四方。這位轉輪聖王供養佛和六十億菩薩，長達千億萬年，所做的功德無量無邊。他的夫人有八萬四千人，兒子有一千人，官員有八萬四千人，他們都一起發起了阿耨多羅三藐三菩提心（無上正等正覺之心），發心后又繼續供養佛，長達億萬年。後來，他讓太子——名叫和陀波利林——代替自己為王，自己則捨棄國家，出家修行。那位太子繼位為王后，也像之前一樣供養佛，之後又立自己的兒子為王，自己也捨棄國家，出家修行。就這樣輾轉相傳，依照之前的做法，直到那位佛的壽命終結。那位佛入般涅槃（完全的涅槃）后，最後一位國王制定並守護佛法。』 佛告訴提無離菩薩：『你可知當時的轉輪聖王尼彌陀羅是誰嗎？就是現在這位伅真陀羅。』 提無離菩薩說：『太好了，太好了。佛的智慧不可估量，能知曉如此久遠的事情並說出來。』 佛說：『這樣的智慧還不足以說明。為什麼呢？因為如來能夠知曉一切眾生過去、未來、現在的心念，知道他們的行為是否有因、是否無因，是否有功德、是否無功德，所以如來的智慧沒有任何障礙。』 佛說無所...

【English Translation】 English version The Bodhisattva said: 'In the past, immeasurable asamkhya kalpas ago, there was a Buddha named Ratana Kiji Tou (Ratana Kiji Tou, translated into Chinese as Bao Ying, meaning Treasure Glory), whose Buddha land was called Shou He (Shou He, translated into Chinese as Jing Mao, meaning Pure Appearance), and the kalpa at that time was called Para Lin (Para Lin, meaning Pure Appearance). At that time, the Tathagata had twelve billion Bodhisattva disciples, all of whom were diligent in practice, attained patience, and were all Avaivartika Bodhisattvas (non-regressing Bodhisattvas). That Buddha's lifespan was sixty billion years. His Buddha land was adorned, and everything needed was complete. The land was entirely made of lapis lazuli, and no grains were planted. If anyone felt hungry or thirsty, delicious food and drink would immediately appear before them. That land had no other paths; all were Mahayana Buddhism.' 'At that time, there was a Chakravarti king named Nimi Tolo, who ruled the four directions. This Chakravarti king offered to the Buddha and sixty billion Bodhisattvas for trillions of years, and the merits he made were immeasurable. His queen had eighty-four thousand consorts, his sons numbered one thousand, and his officials numbered eighty-four thousand. They all together aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and after arousing this mind, they continued to make offerings to the Buddha for trillions of years. Later, he let his crown prince—named Hoto Boli Lin—succeed him as king, while he himself abandoned the country and became a Shramana (ascetic). After that crown prince became king, he also made offerings to the Buddha as before, and then he installed his own son as king, while he himself also abandoned the country and became a Shramana. This was passed down in succession, according to the previous method, until that Buddha's lifespan ended. After that Buddha entered Parinirvana (complete Nirvana), the last king established and upheld the Dharma.' The Buddha said to the Bodhisattva Ti Wu Li: 'Do you know who the Chakravarti king Nimi Tolo was at that time? It is the current Tun Jin Tolo.' The Bodhisattva Ti Wu Li said: 'Excellent, excellent. The Buddha's wisdom is immeasurable, able to know and speak of such distant events.' The Buddha said: 'Such wisdom is not enough to describe. Why? Because the Tathagata is able to know the thoughts of all beings in the past, future, and present, knowing whether their actions have causes or are without causes, whether they have merit or are without merit, therefore the Tathagata's wisdom has no obstacles.' The Buddha spoke of nothing...

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掛礙時，八萬四千人悉發阿耨多羅三耶三菩提心。

伅真陀羅與宮室眷屬供養佛七日已，便持所有國土悉奉上佛：「是者皆怛薩阿竭所有。時時抂尊來到是間，當用哀一切故。」

伅真陀羅太子——名曰遺摩羅涅——以摩尼珠交露以奉上佛，白言：「今吾伅真陀羅者于伎樂而有大欲，唯愿佛以法教照吾等，令于伎樂而無慾心。」

佛言：「從今已去我為若心作護，有伎樂之音時，令若聞六十四法聲當所向。何謂六十四法？但聞無常聲、苦聲、空聲、無我聲、寂聲、清凈聲、無生死聲、本凈聲、無所從生聲、如其本聲、本際聲、本無聲、法身聲、怛薩阿竭聲、無人聲、無壽聲、無命聲、無來聲、無當來聲、無過去聲、無現在聲、無處所聲、無所得聲、無所上聲、佈施聲、凈戒聲、忍辱聲、精進聲、一心聲、智慧聲、慈聲、哀聲、護聲、等聲、佛聲、法聲、僧聲、不忘菩薩聲、意止聲、意斷聲、神足聲、根聲、力聲、覺意聲、道所入聲、響聲、觀聲、漚和拘舍羅聲、四事雜佈施聲、教一切聲、護法聲、降伏魔聲、幻聲、夢所見聲、若日明聲、若響聲、若水中影聲、不壞法身聲、十種力聲、四無所畏聲、十八法不共聲、阿耨多羅三耶三菩提聲、阿惟越致聲、莊嚴國土聲，是為六十四事。諸所伎樂以佛威神

【現代漢語翻譯】 現代漢語譯本：當（人們）心懷掛礙時，八萬四千人全部發起阿耨多羅三藐三菩提心（無上正等正覺之心）。

伅真陀羅（Dharmapala，護法）與宮室眷屬供養佛陀七日之後，便將自己所有的國土全部奉獻給佛陀：『這些都屬於怛薩阿竭（Tathagata，如來）。希望世尊時常來到這裡，爲了憐憫一切眾生。』

伅真陀羅（Dharmapala，護法）太子——名叫遺摩羅涅（Vimalanemi，離垢輪）——用摩尼寶珠交相輝映地奉獻給佛陀，稟告說：『如今我伅真陀羅（Dharmapala，護法）對伎樂有很大的慾望，唯愿佛陀用佛法教導開示我們，使我們對伎樂沒有貪慾之心。』

佛陀說：『從今以後我為你們的心作守護，有伎樂的聲音響起時，讓你們聽到六十四種法音所指引的方向。什麼是六十四種法？只是聽到無常之聲、苦之聲、空之聲、無我之聲、寂靜之聲、清凈之聲、無生死之聲、本凈之聲、無所從來之聲、如其本性之聲、本際之聲、本來無有之聲、法身之聲、怛薩阿竭（Tathagata，如來）之聲、無人之聲、無壽之聲、無命之聲、無來之聲、無當來之聲、無過去之聲、無現在之聲、無處所之聲、無所得之聲、無所上之聲、佈施之聲、凈戒之聲、忍辱之聲、精進之聲、一心之聲、智慧之聲、慈悲之聲、哀憫之聲、護衛之聲、平等之聲、佛之聲、法之聲、僧之聲、不忘菩薩之聲、意止之聲、意斷之聲、神足之聲、根之聲、力之聲、覺意之聲、道所入之聲、響之聲、觀之聲、漚和拘舍羅（Upaya-kausalya，方便善巧）之聲、四事雜佈施之聲、教化一切之聲、護持佛法之聲、降伏魔怨之聲、如幻之聲、如夢中所見之聲、如日光之聲、如迴響之聲、如水中倒影之聲、不壞法身之聲、十種力之聲、四無所畏之聲、十八不共法之聲、阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之聲、阿惟越致（Avaivartika，不退轉）之聲、莊嚴國土之聲，這就是六十四種法。各種伎樂憑藉佛陀的威神（力）。』

【English Translation】 English version: When attachment arises, eighty-four thousand people all generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

Dharmapala (伅真陀羅) and his palace retinue made offerings to the Buddha for seven days, and then dedicated all of their land to the Buddha: 'These all belong to the Tathagata (怛薩阿竭). May the World Honored One come here often, for the sake of compassion for all beings.'

Prince Vimalanemi (遺摩羅涅) of Dharmapala (伅真陀羅) offered Mani jewels interweaving light to the Buddha, and said: 'Now I, Dharmapala (伅真陀羅), have great desire for music. I pray that the Buddha will teach and illuminate us with the Dharma, so that we may have no desire for music.'

The Buddha said: 'From now on, I will protect your minds. When the sound of music arises, let you hear the direction indicated by the sixty-four Dharma sounds. What are the sixty-four Dharmas? Just hearing the sound of impermanence, the sound of suffering, the sound of emptiness, the sound of no-self, the sound of tranquility, the sound of purity, the sound of no birth and death, the sound of original purity, the sound of no origin, the sound of suchness, the sound of ultimate reality, the sound of original non-existence, the sound of the Dharma body, the sound of the Tathagata (怛薩阿竭), the sound of no person, the sound of no lifespan, the sound of no life, the sound of no coming, the sound of no future, the sound of no past, the sound of no present, the sound of no place, the sound of no attainment, the sound of no superior, the sound of giving, the sound of pure precepts, the sound of patience, the sound of diligence, the sound of one-pointedness, the sound of wisdom, the sound of loving-kindness, the sound of compassion, the sound of protection, the sound of equality, the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of the unforgetting Bodhisattva, the sound of mindfulness, the sound of right effort, the sound of spiritual powers, the sound of the roots, the sound of the powers, the sound of the factors of enlightenment, the sound of the path, the sound of echo, the sound of contemplation, the sound of Upaya-kausalya (漚和拘舍羅), the sound of the fourfold giving, the sound of teaching all, the sound of protecting the Dharma, the sound of subduing demons, the sound of illusion, the sound of what is seen in a dream, the sound like sunlight, the sound like an echo, the sound like a reflection in water, the sound of the indestructible Dharma body, the sound of the ten powers, the sound of the four fearlessnesses, the sound of the eighteen unshared qualities, the sound of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提), the sound of Avaivartika (阿惟越致), the sound of adorning the Buddha land. These are the sixty-four Dharmas. All kinds of music rely on the Buddha's majestic power.'

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但聞法聲，已入是者便得三十七品。」

時會者莫不歡喜，皆以頭面著地，各各悉言：「菩薩甚尊，已住法者皆為佛所護。」

佛語：「諸會者！如若之言：『菩薩已住法者，皆為佛所護。』所以者何？以護菩薩者，為護一切人。所以者何？菩薩發心用一切故，所以為僧那，將護愚冥脫于生死，皆至泥洹。」

佛言：「其知護菩薩者，是人已為護一切人。以其有、以缽、震越衣被所當得者而與菩薩已，為施與一切已。所以者何？菩薩出息、入息而得生活。譬若如人有出息、入息，因是而得住足，欲饒益一切故。」

一切眾會諸欲天子、諸色天子、清凈天子、真陀羅、揵陀羅、摩休勒，皆讚歎勸助佛之所言，皆持眾華而散佛上。

伅真陀羅自念：「諸比丘、菩薩、上至佛，皆當還去。」

欲令因伅真陀羅神足而還，便化作交露車，縱廣三百里，皆悉眾寶，無央數寶以為諸樹。為怛薩阿竭作師子座，高四丈九尺，以天繒、無央數色有綩綖布其諸座，令諸比丘、菩薩各各就坐。為諸帝釋、四梵天王作座如天座，則已成辦，白佛：「已加哀，當就之。」

佛與比丘僧、諸菩薩悉就伅真陀羅車，則時因伅真陀羅神足去地百四十丈，其車行於虛空，八千天子、其諸伅真陀羅、揵陀羅皆

【現代漢語翻譯】 現代漢語譯本： 『僅僅聽聞佛法之聲，進入此道的人便能獲得三十七道品。』

當時在法會的人無不歡喜，都以頭面觸地，各自說道：『菩薩真是尊貴，已經安住于佛法的人都受到佛的護佑。』

佛說：『各位與會者！正如你們所說：『菩薩已經安住于佛法的人，都受到佛的護佑。』這是什麼原因呢？因為護佑菩薩，就是護佑一切人。這是什麼原因呢？菩薩發心是爲了利益一切眾生，所以才成為僧那（Sengna，指鎧甲，比喻菩薩的誓願），保護愚昧無知的人脫離生死輪迴，最終到達涅槃（Nirvana）。』

佛說：『知道護佑菩薩的人，就是已經護佑了一切人。因為他們將自己擁有的、缽（bowl，食器）、震越衣（Zhenyue clothing，一種袈裟）、以及其他應得的供養給予菩薩，就等於施捨給了一切眾生。這是什麼原因呢？菩薩依靠呼吸而得以存活。譬如人有呼吸，因此才能站立，爲了饒益一切眾生。』

一切與會的大眾，包括諸欲界天子、諸色界天子、清凈天子、真陀羅（Zhentuoluo，樂神）、揵陀羅（Qiantuoluo，香神）、摩休勒（Moxiule，大力神），都讚歎並幫助宣揚佛所說的話，都拿著各種鮮花散在佛的身上。

伅真陀羅（Duntuoluo，樂神）心想：『諸位比丘、菩薩，乃至佛，都應當返回。』

爲了讓佛陀一行人憑藉伅真陀羅的神通返回，便變化出交露車（Jiaolu chariot，一種寶車），縱橫三百里，全部用各種珍寶裝飾，用無數的寶物作為樹木。為怛薩阿竭（Tasa Agata，如來）設定獅子座，高四丈九尺，用天上的絲綢和無數種顏色的綩綖（Wanyian，一種絲織品）鋪設在各個座位上，讓各位比丘、菩薩各自就座。為諸帝釋（Dishishi，帝釋天）、四梵天王（Sifantianwang，四大梵天王）設定的座位如同天上的座位一樣，都已經準備完畢，稟告佛說：『已經準備好了，請您移駕就座。』

佛與比丘僧團、諸位菩薩都登上伅真陀羅的車，當時憑藉伅真陀羅的神通，車子離地一百四十丈，在虛空中行駛，八千天子以及諸位伅真陀羅、揵陀羅都...

【English Translation】 English version: 『Merely hearing the sound of the Dharma, those who enter this path will attain the thirty-seven factors of enlightenment.』

At that time, all those present at the assembly rejoiced, prostrating with their heads to the ground, each saying: 『The Bodhisattva is truly venerable, and those who abide in the Dharma are all protected by the Buddha.』

The Buddha said: 『All you who are assembled! Just as you have said: 『Bodhisattvas who abide in the Dharma are all protected by the Buddha.』 Why is this so? Because protecting the Bodhisattva is protecting all beings. Why is this so? The Bodhisattva makes the vow to benefit all beings, and therefore becomes Sengna (Sengna, meaning armor, a metaphor for the Bodhisattva's vow), protecting the ignorant from the cycle of birth and death, ultimately leading them to Nirvana (Nirvana).』

The Buddha said: 『Those who know to protect the Bodhisattva have already protected all beings. Because they give what they have, the bowl (bowl, an eating utensil), Zhenyue clothing (Zhenyue clothing, a type of kasaya), and other offerings that they should receive to the Bodhisattva, it is equivalent to giving to all beings. Why is this so? The Bodhisattva relies on breathing to live. Just as a person has breath, and therefore can stand, in order to benefit all beings.』

All the assembled multitude, including the Desire Realm Devas, the Form Realm Devas, the Pure Devas, Zhentuoluo (Zhentuoluo, a music deity), Qiantuoluo (Qiantuoluo, a fragrance deity), and Moxiule (Moxiule, a powerful deity), all praised and assisted in proclaiming what the Buddha had said, all holding various flowers and scattering them upon the Buddha.

Duntuoluo (Duntuoluo, a music deity) thought to himself: 『The Bhikshus, Bodhisattvas, and even the Buddha, should all return.』

In order to allow the Buddha and his entourage to return by means of Duntuoluo's supernatural power, he transformed a Jiaolu chariot (Jiaolu chariot, a type of treasure chariot), three hundred li in length and width, all decorated with various treasures, using countless treasures as trees. He set up a lion throne for Tasa Agata (Tasa Agata, Tathagata), forty-nine chi in height, and used heavenly silk and countless colors of Wanyian (Wanyian, a type of silk fabric) to cover the various seats, allowing the Bhikshus and Bodhisattvas to take their seats. The seats prepared for the Dishishi (Dishishi, Indra) and the Four Brahma Kings (Sifantianwang, the Four Great Brahma Kings) were like heavenly seats, and were already prepared, reporting to the Buddha: 『It is ready, please grace us with your presence.』

The Buddha, along with the Sangha of Bhikshus and the Bodhisattvas, all boarded Duntuoluo's chariot, and at that time, by means of Duntuoluo's supernatural power, the chariot rose one hundred and forty zhang from the ground, traveling in the sky, with eight thousand Devas and the various Duntuoluo and Qiantuoluo...

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共隨從。伅真陀羅以金為繩，與眷屬俱挽交露車適當向道。佛放光明，悉照三千大千剎土。

王阿阇世及諸群臣、比丘、比丘尼、優婆塞、優婆夷見光明，知佛當來，悉持繒、蓋幡、花香出羅閱城，皆出而行迎。

伅真陀羅八萬四千伎樂皆作倡伎，鼓琴瑟而行，其音先聞，伅真陀羅與子及眷屬挽車送佛。至耆阇崛山中已到，佛從車已下自就其座，諸比丘、菩薩皆在前而住。阿阇貰王、比丘、比丘尼、優婆塞、優婆夷、諸一一尊者、及散王屬阿阇貰者，皆持繒蓋、華香，悉以供養佛作禮，各各問言怛薩阿竭。

提無離菩薩問佛：「伅真陀羅與諸眷屬以車送佛到是，當得何功德？」

佛言：「伅真陀羅及眷屬其發阿耨多羅三耶三菩心者，因是功德皆當得五旬，乃至成佛而不忘。從一剎到一剎供養諸佛，聞其法亦供。視諸比丘僧皆當知宿命，悉當成無極之大哀，常當護法、常當教化一切人。」

王阿阇貰語伅真陀羅：「善哉，仁者！為佛所譽。」阿阇貰復報語伅真陀羅：「仁所作功德，愿分我少所，令我得其功德。」

伅真陀羅則答言：「若可意者，持是功德而相與及一切人。何以故？菩薩諸所作功德皆為一切故，不于中有所貪。諸所作功德不念獨是我所作，一切人許；菩薩有所作，

【現代漢語翻譯】 現代漢語譯本

眾人一起跟隨著。伅真陀羅（Dharmapāla，護法）用金子做成繩索，與他的眷屬一起拉著交露車，恰好在道路上迎候佛陀。佛陀放出光明，照亮了整個三千大千世界（Sahasra-Mahāsahasra-Loka-Dhātu，一個巨大的宇宙體系）。 阿阇世王（Ajātaśatru，一位國王）以及各位大臣、比丘（bhikṣu，佛教僧侶）、比丘尼（bhikṣuṇī，佛教女尼）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士）見到佛光，知道佛陀將要到來，都拿著絲綢、傘蓋、旗旛、鮮花和香，走出羅閱城（Rāmagrāma，古印度城市），都出來迎接佛陀。 伅真陀羅的八萬四千種伎樂都演奏起來，鼓瑟彈琴，聲音先傳到。伅真陀羅與他的兒子和眷屬拉著車送佛陀。到達耆阇崛山（Gṛdhrakūṭa，靈鷲山）后，佛陀從車上下來，自己走到座位上，各位比丘、菩薩（bodhisattva，追求覺悟的修行者）都在前面站立。阿阇世王、比丘、比丘尼、優婆塞、優婆夷、各位一一尊者以及散王屬阿阇世的人，都拿著絲綢傘蓋、鮮花和香，全部用來供養佛陀，行禮，各自問道：『怛薩阿竭（Tathāgata，如來）』。 提無離菩薩（Timira Bodhisattva）問佛陀：『伅真陀羅與各位眷屬用車送佛陀到這裡，應當得到什麼功德？』 佛陀說：『伅真陀羅以及他的眷屬，凡是發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的人，因為這個功德，都應當得到五旬的福報，乃至成佛都不會忘記。從一個佛剎到另一個佛剎供養諸佛，聽聞佛法也供養。看待各位比丘僧都會知道他們的宿命，都將成就無極的大慈悲，常常護持佛法，常常教化一切人。』 阿阇世王對伅真陀羅說：『善哉，仁者！您被佛陀所讚揚。』阿阇世又對伅真陀羅說：『您所做的功德，希望分給我少許，讓我得到這些功德。』 伅真陀羅回答說：『如果可以的話，我將這些功德與您以及一切人分享。為什麼呢？菩薩所做的各種功德都是爲了所有的人，不從中有所貪戀。所做的功德不認為是自己獨自所做，而是所有人都參與；菩薩有所作為，

【English Translation】 English version

They all followed along. Dharmapāla (伅真陀羅) used gold as rope, and together with his family members, pulled the Jiao Lu chariot, appropriately facing the road. The Buddha emitted light, illuminating the entire Sahasra-Mahāsahasra-Loka-Dhātu (三千大千剎土, a great cosmic system). King Ajātaśatru (阿阇世) and all the ministers, bhikṣus (比丘, Buddhist monks), bhikṣuṇīs (比丘尼, Buddhist nuns), upāsakas (優婆塞, lay male Buddhists), and upāsikās (優婆夷, lay female Buddhists), seeing the light, knew that the Buddha was coming. They all held silk, canopies, banners, flowers, and incense, and went out of Rāmagrāma (羅閱城, an ancient Indian city), all going out to welcome the Buddha. Dharmapāla's eighty-four thousand musical instruments all began to play, drumming and playing the zither, the sound arriving first. Dharmapāla, with his son and family members, pulled the chariot to send the Buddha. Upon arriving at Gṛdhrakūṭa (耆阇崛山, Vulture Peak Mountain), the Buddha descended from the chariot and went to his seat, with all the bhikṣus and bodhisattvas (菩薩, beings seeking enlightenment) standing in front. King Ajātaśatru, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, all the venerable ones, and those belonging to King Ajātaśatru, all held silk canopies, flowers, and incense, using them all to make offerings to the Buddha, paying respects, and each asking: 'Tathāgata (怛薩阿竭, Thus Come One).' Timira Bodhisattva (提無離菩薩) asked the Buddha: 'Dharmapāla and his family members, by sending the Buddha here in a chariot, what merit should they obtain?' The Buddha said: 'Dharmapāla and his family members, all those who generate the anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment mind), because of this merit, should all obtain fifty kalpas of blessings, and even upon becoming a Buddha, they will not forget. From one Buddha-field to another, they will make offerings to all the Buddhas, and they will also make offerings when hearing the Dharma. Looking at all the bhikṣu sangha, they will all know their past lives, and they will all achieve limitless great compassion, constantly protecting the Dharma, and constantly teaching all people.' King Ajātaśatru said to Dharmapāla: 'Excellent, virtuous one! You are praised by the Buddha.' Ajātaśatru again said to Dharmapāla: 'The merit that you have made, I hope you can share a little with me, so that I may obtain these merits.' Dharmapāla then replied: 'If it is agreeable, I will share these merits with you and all people. Why? Because all the merits that a bodhisattva makes are for the sake of all beings, without any attachment in them. The merits made are not considered to be done solely by oneself, but all people participate; when a bodhisattva acts,

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為一切當蒙其福祐。何以故？菩薩者是一切之因緣，稍而自習故能益於人。」

伅真陀羅謂阿阇貰：「善哉，仁者！而得二加羅蜜：一者、是佛，二者、是文殊尸利。蒙是恩，所作非法其狐疑悉得解除。」

阿阇貰王言：「菩薩所作甚善，已意作法器，諸所聞法其心不疑、亦不念、亦不忘。」

提無離菩薩問佛：「何謂菩薩能作法器？」

佛言：「以三十二事為法器。何謂三十二事？菩薩堅住為佛所護，是為法器(一)；其意不諂，所語無異，于功德有信，是為法器(二)；以習菩薩事，是為法器(三)；所聞用意，是為法器(四)；已入意稍欲至道，是為法器(五)；入知諸本，是為法器(六)；佈施得尊，是為法器(七)；凈戒具足所愿，是為法器(八)；忍辱者致三十二相，是為法器(九)；精進者一切諸佛法，是為法器(十)；一心者療治其病，是為法器(十一)；智慧者無所掛礙，是為法器(十二)；慈者為一切人而等，是為法器(十三)；其哀者護一切貧窮，是為法器(十四)；其護者為哀一切人，是為法器(十五)；等心者為一切其心無有異，是為法器(十六)；為人作迦羅蜜，是為一切功德之法器(十七)；所聞不厭足，是為般若波羅蜜法器(十八)；作沙門，雖離父母親

【現代漢語翻譯】 現代漢語譯本 為一切眾生都應當蒙受佛的福佑。為什麼呢？菩薩是一切善緣的根本，通過逐漸地自我修習，才能利益他人。

伅真陀羅（Dutacandala）對阿阇世（Ajatasattu）王說：『太好了，仁者！您得到了兩位迦羅蜜（Kalamitras）：一位是佛陀，一位是文殊尸利（Manjushri）。蒙受他們的恩惠，所有因非法行為產生的疑惑都能得到解除。』

阿阇世王說：『菩薩所做的一切都非常善妙，已經將自己的心意作為法器，對於所聽聞的佛法，心中沒有疑惑，也不會忘記。』

提無離（Timoli）菩薩問佛：『什麼樣的菩薩才能成為法器呢？』

佛說：『以三十二種事為法器。哪三十二種事呢？菩薩堅定地安住于佛的護佑之中，這是法器（一）；內心不虛偽諂媚，所說的話與實際行動一致，對功德有信心，這是法器（二）；以修習菩薩行，這是法器（三）；用心聽聞佛法，這是法器（四）；已經進入正念並逐漸想要達到正道，這是法器（五）；深入瞭解諸法的根本，這是法器（六）；通過佈施得到尊重，這是法器（七）；持守清凈的戒律，使願望得以實現，這是法器（八）；修習忍辱，能夠獲得三十二相，這是法器（九）；精進修行，能夠獲得一切諸佛的法，這是法器（十）；一心不亂，能夠療治自身的疾病，這是法器（十一）；擁有智慧，能夠無所掛礙，這是法器（十二）；以慈悲之心平等對待一切眾生，這是法器（十三）；以哀憫之心保護一切貧窮的人，這是法器（十四）；以護衛之心憐憫一切眾生，這是法器（十五）；以平等之心對待一切眾生，心中沒有分別，這是法器（十六）；為他人做迦羅蜜（Kalamitras），這是成就一切功德的法器（十七）；聽聞佛法永不滿足，這是般若波羅蜜（Prajnaparamita）的法器（十八）；作為沙門（Sramana），即使遠離父母親人』

【English Translation】 English version All should receive the blessings of the Buddha. Why? Because a Bodhisattva is the cause of all good fortune. Through gradual self-cultivation, one can benefit others.

Dutacandala said to King Ajatasattu: 'Excellent, O benevolent one! You have obtained two Kalamitras: one is the Buddha, and the other is Manjushri. By receiving their grace, all doubts arising from unlawful actions can be resolved.'

King Ajatasattu said: 'The actions of a Bodhisattva are supremely virtuous. They have made their minds into vessels of Dharma. Upon hearing the Dharma, their hearts are without doubt and they do not forget it.'

The Bodhisattva Timoli asked the Buddha: 'What kind of Bodhisattva can become a vessel of Dharma?'

The Buddha said: 'With thirty-two qualities, one becomes a vessel of Dharma. What are these thirty-two qualities? A Bodhisattva firmly dwells under the protection of the Buddha; this is a vessel of Dharma (1). Their mind is without deceit, their words and actions are consistent, and they have faith in merit; this is a vessel of Dharma (2). By practicing the deeds of a Bodhisattva, this is a vessel of Dharma (3). Listening attentively to the Dharma, this is a vessel of Dharma (4). Having entered into mindfulness and gradually desiring to reach the Path, this is a vessel of Dharma (5). Deeply understanding the roots of all dharmas, this is a vessel of Dharma (6). Gaining respect through generosity, this is a vessel of Dharma (7). Fully possessing pure precepts, fulfilling one's vows, this is a vessel of Dharma (8). Practicing patience, attaining the thirty-two marks, this is a vessel of Dharma (9). Diligently practicing, attaining all the Buddhadharmas, this is a vessel of Dharma (10). With one-pointedness of mind, healing one's illnesses, this is a vessel of Dharma (11). Possessing wisdom, being without obstacles, this is a vessel of Dharma (12). With compassion, treating all beings equally, this is a vessel of Dharma (13). With sorrow, protecting all the poor, this is a vessel of Dharma (14). With protection, having compassion for all beings, this is a vessel of Dharma (15). With equanimity, treating all beings with impartiality, this is a vessel of Dharma (16). Being a Kalamitra to others, this is a vessel of Dharma for accomplishing all merits (17). Never being satisfied with hearing the Dharma, this is a vessel of Prajnaparamita (18). As a Sramana, even when separated from parents and relatives,'

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屬，其心不已為勤苦，是為法器(十九)；樂在山間，而自獨處其心專一，是為法器(二十)；能忍空閑，可得禪旬，是為法器(二十一)；其無者，己所有而與之，便教導人，是為法器(二十二)；護諸法，使盲冥而得明，是則為法器(二十三)；知陀鄰尼，曉了其事能開導人，是為法器(二十四)；在所欲為一切人能決其疑，是為法器(二十五)；其唸佛者疾得見佛，是為法器(二十六)。(二十七、二十八兩法諸本並皆闕)；其無瞋怒、其心不恨，其功德不知盡，是為法器；已知空事，不慕所有，是為法器；曉了十二因緣過著，斷上而去，是為法器(二十九)；已得法忍者，是為法器(三十)；今受決不久，是為法器(三十一)；于阿惟越致前其力故不動轉，是為法器(三十二)。是為三十二事菩薩法器。」

說是時，萬人皆發阿耨多羅三耶三菩心，皆舉言：「令一切悉得是法器，令吾等逮得如佛所說法器。」

佛謂伅真陀羅：「可還處所，勿令人勤勞。」

伅真陀羅言：「其心念勞者，是非菩薩；其不念勞者，是為菩薩。」

伅真陀羅復問佛：「何所菩薩念勞？何所菩薩而不念勞？」

佛言：「菩薩以四事可知有勞。何謂四事可知有勞？聞無央數人，其心恐怖，是為一勞；聞

【現代漢語翻譯】 現代漢語譯本： '屬於那種情況，內心仍然不覺得辛苦，這就是法器（第十九）；喜歡住在山間，獨自一人而內心專注，這就是法器（第二十）；能夠忍受空閑，可以得到禪定，這就是法器（第二十一）；對於沒有的人，把自己擁有的東西給予他，並且教導他，這就是法器（第二十二）；守護各種佛法，使愚昧的人得到光明，這就是法器（第二十三）；知道陀鄰尼（Dharani，總持），明白其中的道理並且能夠開導他人，這就是法器（第二十四）；在任何情況下都能為一切人解決疑問，這就是法器（第二十五）；唸佛的人很快就能見到佛，這就是法器（第二十六）。（第二十七、二十八兩條在各種版本中都缺失）；沒有嗔怒，內心沒有怨恨，他的功德是無法窮盡的，這就是法器；已經明白空性的道理，不貪求任何事物，這就是法器；明白十二因緣的流轉，斷除執著，這就是法器（第二十九）；已經得到法忍的人，就是法器（第三十）；現在接受授記不久，就是法器（第三十一）；在阿惟越致（Avaivartika，不退轉）的境界前，因為他的力量而不動搖，就是法器（第三十二）。這就是三十二種菩薩法器。'

'說完這些話的時候，一萬人全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），都說：『讓一切眾生都能得到這種法器，讓我們也能獲得像佛所說的法器。』'

'佛對伅真陀羅（Cunda）說：『你可以回到你的住所了，不要讓人感到勞累。』'

'伅真陀羅（Cunda）說：『內心覺得勞累的人，不是菩薩；內心不覺得勞累的人，才是菩薩。』'

'伅真陀羅（Cunda）又問佛：『什麼樣的菩薩會覺得勞累？什麼樣的菩薩不會覺得勞累？』'

'佛說：『菩薩可以通過四件事知道他是否感到勞累。哪四件事可以知道他是否感到勞累？聽到無數的人，內心感到恐懼，這是第一種勞累；聽到' English version: 'Belonging to that kind of situation, yet the mind does not feel hardship, this is a vessel of Dharma (nineteenth); delighting in the mountains, dwelling alone with a focused mind, this is a vessel of Dharma (twentieth); being able to endure solitude, one can attain Dhyana, this is a vessel of Dharma (twenty-first); for those who lack, giving what one possesses and teaching them, this is a vessel of Dharma (twenty-second); protecting all Dharmas, enabling the blind and ignorant to gain clarity, this is a vessel of Dharma (twenty-third); knowing Dharani (總持), understanding its meaning and being able to guide others, this is a vessel of Dharma (twenty-fourth); being able to resolve the doubts of all people in any situation, this is a vessel of Dharma (twenty-fifth); those who recite the Buddha's name will quickly see the Buddha, this is a vessel of Dharma (twenty-sixth). (The twenty-seventh and twenty-eighth items are missing in all versions); without anger or resentment, whose merit is inexhaustible, this is a vessel of Dharma; having understood the emptiness of things, not craving possessions, this is a vessel of Dharma; understanding the cycle of the twelve Nidanas (十二因緣) and abandoning attachments, this is a vessel of Dharma (twenty-ninth); one who has attained Dharma-kshanti (法忍, acceptance of the Dharma), is a vessel of Dharma (thirtieth); receiving prediction soon, is a vessel of Dharma (thirty-first); before Avaivartika (阿惟越致, non-retrogression), being unshakeable due to one's strength, this is a vessel of Dharma (thirty-second). These are the thirty-two qualities of a Bodhisattva as a vessel of Dharma.'

'When this was said, ten thousand people all aroused the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), and all exclaimed: 'May all beings attain this vessel of Dharma, and may we also attain the vessel of Dharma as taught by the Buddha.''

'The Buddha said to Cunda (伅真陀羅): 'You may return to your dwelling, do not cause people to feel weary.''

'Cunda (伅真陀羅) said: 'Those whose minds feel weary are not Bodhisattvas; those whose minds do not feel weary are Bodhisattvas.''

'Cunda (伅真陀羅) further asked the Buddha: 'What kind of Bodhisattvas feel weary? What kind of Bodhisattvas do not feel weary?''

'The Buddha said: 'A Bodhisattva's weariness can be known through four things. What are the four things through which weariness can be known? Hearing of countless people, whose hearts are filled with fear, this is the first weariness; hearing of

【English Translation】 'Belonging to that kind of situation, yet the mind does not feel hardship, this is a vessel of Dharma (nineteenth); delighting in the mountains, dwelling alone with a focused mind, this is a vessel of Dharma (twentieth); being able to endure solitude, one can attain Dhyana, this is a vessel of Dharma (twenty-first); for those who lack, giving what one possesses and teaching them, this is a vessel of Dharma (twenty-second); protecting all Dharmas, enabling the blind and ignorant to gain clarity, this is a vessel of Dharma (twenty-third); knowing Dharani (總持), understanding its meaning and being able to guide others, this is a vessel of Dharma (twenty-fourth); being able to resolve the doubts of all people in any situation, this is a vessel of Dharma (twenty-fifth); those who recite the Buddha's name will quickly see the Buddha, this is a vessel of Dharma (twenty-sixth). (The twenty-seventh and twenty-eighth items are missing in all versions); without anger or resentment, whose merit is inexhaustible, this is a vessel of Dharma; having understood the emptiness of things, not craving possessions, this is a vessel of Dharma; understanding the cycle of the twelve Nidanas (十二因緣) and abandoning attachments, this is a vessel of Dharma (twenty-ninth); one who has attained Dharma-kshanti (法忍, acceptance of the Dharma), is a vessel of Dharma (thirtieth); receiving prediction soon, is a vessel of Dharma (thirty-first); before Avaivartika (阿惟越致, non-retrogression), being unshakeable due to one's strength, this is a vessel of Dharma (thirty-second). These are the thirty-two qualities of a Bodhisattva as a vessel of Dharma.' 'When this was said, ten thousand people all aroused the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), and all exclaimed: 'May all beings attain this vessel of Dharma, and may we also attain the vessel of Dharma as taught by the Buddha.' 'The Buddha said to Cunda (伅真陀羅): 'You may return to your dwelling, do not cause people to feel weary.' 'Cunda (伅真陀羅) said: 'Those whose minds feel weary are not Bodhisattvas; those whose minds do not feel weary are Bodhisattvas.' 'Cunda (伅真陀羅) further asked the Buddha: 'What kind of Bodhisattvas feel weary? What kind of Bodhisattvas do not feel weary?' 'The Buddha said: 'A Bodhisattva's weariness can be known through four things. What are the four things through which weariness can be known? Hearing of countless people, whose hearts are filled with fear, this is the first weariness; hearing of'

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不可度生死，其心恐怖，是為二勞；聞不可限諸佛智，其心恐怖，是為三勞；聞無央數功德而成一相，其心恐怖，是為四事知而有勞。

「菩薩以四事知而不勞。何謂四事？欲度一切人皆令至泥洹，是為一事不以為勞；欲自護無央數生死蓋，欲作功德，其心不恐，是則不為勞；聞無央數佛智，欲悉具足，其心不恐，是則不難；聞無央數功德而成一相，其心不恐，續作功德不以為難，是為四事知菩薩而不為勤勞。

「復有四事知而計勤勞。何謂四事？中間中間愛樂聲聞之事而往附覲；中間中間樂辟支佛法而往親近；諸法欲盡時而不用意，亦無有護；亦不教人發菩薩心。是為四事知菩薩而計勤勞。

「復有四事不可計有勞。何謂四事？不于羅漢、辟支佛法而自娛樂；聽亡身命不離其法；若聞有好人可發菩薩心，故往教不避大遠。是為四事知菩薩而不為勞。

「復有四事可知有勞。何謂四事？若沙門、婆羅門、貧窮乞丐者，如有所求輒瞋怒向之；但憂食飲臥起得安，而不念餘人；不念學問；我當多知，時時所聞慧急去而不欲教人向。是為四事知菩薩而計有勞。

「復有四事知而不計勞。何謂四事？其乞丐者有所求則而施與，視之如迦羅蜜，其心柔軟，好顏向一切；不自念身安，但欲安他人；

【現代漢語翻譯】 現代漢語譯本 聽聞無法超越生死輪迴，內心感到恐懼，這是第一種徒勞；聽聞諸佛的智慧無限無量，內心感到恐懼，這是第二種徒勞；聽聞無央數的功德才能成就唯一的佛相，內心感到恐懼，這是第四種知見上的徒勞。

菩薩以四種知見而不感到徒勞。什麼是四種知見呢？想要度化一切眾生都讓他們到達涅槃（Nirvana，解脫的境界），這是第一件事而不覺得徒勞；想要守護自己免受無央數生死輪迴的覆蓋，想要行作功德，內心不恐懼，這就不覺得徒勞；聽聞無央數的佛智，想要全部具足，內心不恐懼，這就不會覺得困難；聽聞無央數的功德才能成就唯一的佛相，內心不恐懼，繼續行作功德不覺得困難，這就是四種知見讓菩薩不感到勤勞。

又有四種知見卻認為是在勤勞。什麼是四種知見呢？時常喜愛聲聞（Śrāvaka，聽聞佛法而證悟的弟子）的境界而前去親近；時常樂於辟支佛（Pratyekabuddha，獨自覺悟者）的法而前去親近；諸法將要滅盡時卻不用心，也沒有守護；也不教導他人發起菩薩心。這就是四種知見讓菩薩認為是在勤勞。

又有四種知見是無法認為徒勞的。什麼是四種知見呢？不以阿羅漢（Arhat，已證悟者）、辟支佛的法而自我娛樂；即使失去生命也不離開佛法；如果聽說有好人可以發起菩薩心，就前往教導不避諱遙遠的路途。這就是四種知見讓菩薩不覺得徒勞。

又有四種知見是可以認為徒勞的。什麼是四種知見呢？如果沙門（Śrāmaṇa，出家修行者）、婆羅門（Brahmana，印度教祭司）、貧窮的乞丐，如果有所求就對他們嗔怒；只憂慮自己的飲食、睡眠、起居是否安穩，而不顧念其他人；不顧念學習佛法；認為自己應當多知多聞，時常聽聞智慧就急於離去而不願意教導他人。這就是四種知見讓菩薩認為是在徒勞。

又有四種知見是不認為徒勞的。什麼是四種知見呢？對於乞丐有所求就給予施捨，看待他們如同迦羅蜜（Kārambhi，一種樹名，比喻珍貴），內心柔軟，和顏悅色地對待一切眾生；不顧念自己的安樂，只想要讓別人安樂。

【English Translation】 English version Hearing that one cannot transcend birth and death, and feeling fear in the heart, this is the first futility; hearing of the immeasurable wisdom of all Buddhas, and feeling fear in the heart, this is the second futility; hearing that countless merits are required to achieve a single form, and feeling fear in the heart, this is the fourth futility in understanding.

A Bodhisattva understands four things without feeling futility. What are the four things? Wanting to liberate all beings and lead them all to Nirvana (the state of liberation), this is the first thing without feeling futility; wanting to protect oneself from the covering of countless cycles of birth and death, wanting to perform meritorious deeds, without fear in the heart, this is not feeling futility; hearing of countless Buddha wisdoms, wanting to fully possess them, without fear in the heart, this is not feeling difficulty; hearing that countless merits are required to achieve a single form, without fear in the heart, continuing to perform meritorious deeds without feeling difficulty, these are the four things that allow a Bodhisattva to not feel laborious.

There are also four things that are understood but considered laborious. What are the four things? Frequently delighting in the affairs of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and going to approach them; frequently delighting in the Dharma of Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own) and going to be close to them; when the Dharma is about to perish, not paying attention and not protecting it; and not teaching others to arouse the Bodhi mind. These are the four things that a Bodhisattva understands but considers laborious.

There are also four things that cannot be considered laborious. What are the four things? Not entertaining oneself with the Dharma of Arhats (enlightened beings) or Pratyekabuddhas; not abandoning the Dharma even at the cost of one's life; if one hears of a good person who can arouse the Bodhi mind, going to teach them without avoiding great distances. These are the four things that a Bodhisattva understands and does not consider laborious.

There are also four things that can be considered laborious. What are the four things? If Śrāmaṇas (wandering ascetics), Brahmanas (Hindu priests), or poor beggars ask for something, becoming angry towards them; only worrying about one's own comfort in eating, drinking, sleeping, and rising, without thinking of others; not thinking of studying the Dharma; thinking 'I should know more,' and quickly leaving after hearing wisdom without wanting to teach others. These are the four things that a Bodhisattva understands but considers laborious.

There are also four things that are not considered laborious. What are the four things? Giving alms to beggars who ask for something, regarding them as Kārambhi (a type of tree, used as a metaphor for preciousness), with a soft heart and a kind face towards all beings; not thinking of one's own comfort, but only wanting to bring comfort to others.

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于學不以厭足；如所聞教化一切人，無所希望。是為四事知菩薩不計有勞。

「復有四事菩薩計而有勞。何謂四事？不求波羅蜜道；不以四事而有所施；於一切人不精進而欲教其趣；可所聞念已為足，不念菩薩道。是為四事知計有勞。

「復有四事可知菩薩不計有勞。何謂四事？若身被火不已為劇，求諸波羅蜜亦如是不以懈怠；以四事施與常以備足，不逆求者；以精進欲於人歡喜；欲具諸功德，知而不厭。是為四事菩薩知不計勞。」

佛謂阿阇貰：「聞菩薩而不計勞？」

則答言：「已聞。」

佛言：「已聞者，從今已去，其有行菩薩者，所作勿厭，極而計勞。」

王阿阇貰問佛：「何謂菩薩行？」

佛則于伅真陀羅、揵陀羅諸會中而言：「各各得所。其阿阇貰聞佛所說菩薩行，如所行聞法則作行，于菩薩不計勤苦而行。於一切等心行、堅固行、諦行，其意所作而凈行，于菩薩法而不諂行。佈施行、與行、所有無所惜行。其作菩薩行、不作有所依凈戒行。寂行、身口意凈行，菩薩已心常念而行忍辱行，棄捨眾恨而行。其作菩薩行者，不起其意精進行。有所致行，于生死不以勤劇而行，其作菩薩行其心不怯弱。禪行、知行、安身心而行，其作菩薩行心而不亂。菩薩者，以智

【現代漢語翻譯】 現代漢語譯本 對於學習永不滿足；將所聽聞的教法傳授給一切人，不求回報。這四件事表明菩薩不認為這是勞苦。

又有四件事菩薩會認為這是勞苦。哪四件事？不追求波羅蜜（Pāramitā，到彼岸）之道；不以四事（四種佈施）來行佈施；對於一切人不精進卻想教導他們；認為聽聞的教法已經足夠，不再思念菩薩道。這四件事表明菩薩認為這是勞苦。

又有四件事可以知道菩薩不認為這是勞苦。哪四件事？如果身體被火燒灼也不覺得痛苦，追求各種波羅蜜也像這樣不懈怠；以四事佈施時常準備充足，不拒絕請求者；以精進使人歡喜；想要具足各種功德，知道而不厭倦。這四件事表明菩薩知道后不認為這是勞苦。

佛告訴阿阇世（Ajātaśatru）王：『聽聞了菩薩不認為勞苦的事嗎？』

阿阇世王回答說：『已經聽聞了。』

佛說：『已經聽聞了，從今以後，那些修行菩薩道的人，所做的事情不要厭倦，不要輕易認為這是勞苦。』

阿阇世王問佛：『什麼是菩薩行？』

佛在伅真陀羅（Tuntila）、揵陀羅（Gandhara）等集會中說：『各人都有自己的位置。』阿阇世王聽聞佛所說的菩薩行，像所聽聞的法則那樣去實行，對於菩薩道不認為勤苦而修行。對於一切眾生以平等心修行、以堅固心修行、以真誠心修行，以清凈的心意去修行，對於菩薩法不以諂媚心修行。行佈施、樂於給予、對於所有的一切毫不吝惜。修行菩薩行，不以有所依賴的心去修行清凈的戒律。以寂靜心修行、身口意清凈修行，菩薩以心中常念而修行忍辱，捨棄各種怨恨而修行。修行菩薩行的人，不停止精進的意念。有所成就的修行，對於生死不以勤苦的心去修行，修行菩薩行的人內心不怯懦。禪定修行、智慧修行、安頓身心而修行，修行菩薩行的人內心不散亂。菩薩，以智慧

【English Translation】 English version Never being satisfied with learning; teaching all people according to what has been heard, without expecting anything in return. These four things show that a Bodhisattva does not consider it labor.

Furthermore, there are four things that a Bodhisattva considers labor. What are the four things? Not seeking the path of Pāramitā (to the other shore); not giving with the four kinds of giving; not being diligent in teaching all people; considering what has been heard as sufficient, and not thinking about the Bodhisattva path. These four things show that a Bodhisattva considers it labor.

Furthermore, there are four things by which it can be known that a Bodhisattva does not consider it labor. What are the four things? If the body is burned by fire, it is not considered extreme; seeking the various Pāramitās is also like this, without being lazy; giving with the four kinds of giving, always being prepared and sufficient, not refusing those who ask; wanting to make people happy with diligence; wanting to possess all merits, knowing without being weary. These four things show that a Bodhisattva knows and does not consider it labor.

The Buddha said to King Ajātaśatru (Ajātaśatru): 'Have you heard about the Bodhisattva not considering it labor?'

He replied: 'I have heard.'

The Buddha said: 'Having heard, from now on, those who practice the Bodhisattva path should not be weary of what they do, and should not easily consider it labor.'

King Ajātaśatru asked the Buddha: 'What is the practice of a Bodhisattva?'

The Buddha said in the assemblies of Tuntila (Tuntila), Gandhara (Gandhara), and others: 'Each has their own place.' King Ajātaśatru, having heard the Bodhisattva practices spoken by the Buddha, practiced according to the Dharma he had heard, not considering diligence and hardship in the Bodhisattva path. Practicing with an equal mind towards all beings, practicing with a steadfast mind, practicing with a sincere mind, practicing with a pure intention, not practicing with a flattering mind towards the Bodhisattva Dharma. Practicing giving, being happy to give, not being stingy with everything. Practicing the Bodhisattva path, not practicing pure precepts with a dependent mind. Practicing with a peaceful mind, practicing with purity of body, speech, and mind, the Bodhisattva constantly remembers in their heart and practices patience, abandoning all hatred and practicing. Those who practice the Bodhisattva path do not cease the thought of diligence. Practicing with accomplishment, not practicing with a diligent and arduous mind towards birth and death, those who practice the Bodhisattva path do not have a timid heart. Practicing meditation, practicing wisdom, practicing settling the body and mind, those who practice the Bodhisattva path do not have a distracted mind. The Bodhisattva, with wisdom

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慧行當如法行，其行菩薩不計有所得。慈行、柔心行、常作哀行、菩薩所作行無有恚行，空行、以意行、無有想清凈行，其菩薩行無所愿，菩薩行是當行，具足意智慧行。

「菩薩所行，無所礙信行、精進行、用意安三昧行。其菩薩行無所斷神足行、惟務行、以五旬行。菩薩所作而不罪行，平實行、乘法行、欲教一切而行。其如菩薩行所作而不藉因緣行、如作行、斷絕眾冥行。于菩薩所作而不錯凈行、清凈行、脫眾垢行，菩薩其作是行。無有悔安行、護一切令無畏行，菩薩其作是行，為悉具足所欲。如日行、如月行、如蓮花不污行，菩薩作是行，為諸天一切之所敬。如釋行、如梵行、具足道行，菩薩其作是行眾魔悉恐。

「持行、尊行、盡淫怒癡行，菩薩作是行者，無央數諸天皆讚歎之。

「所行、久長行、智慧眼清凈行，菩薩作是行者無所希望。

「寂行、肅行、于名色無所著行，菩薩其作是行無有罪。菩薩所作如是行，為諸天所嘆。

「所語柔軟行、如平等行、舍邪道行，菩薩之所行。以慧為本行、勇猛行、動眾魔行、會當坐佛樹無有異行，得陀鄰尼行者，菩薩在所作而不厭行。

「山間行、能忍行、常愛樂欲作沙門行，菩薩所行。如所因欲脫行而心行、於一切而尊行、菩

薩所緣所而不失辯行、漚和拘舍羅行、于禪旬而不希望行、其作菩薩無所法行、于俗行、非俗行、欲色無色行，菩薩作是行無所畏，一切無所不行，盡知一切人行。

「菩薩所行譬若如天，無所不覆(三十二)。」

佛說菩薩行時，五百菩薩皆得無所從生法樂忍。

于眾會八千人皆發阿耨多羅三耶三菩心，悉對佛言：「吾等悉當奉行菩薩行，如所行。」

佛作瑞應，欲令伅真陀羅還歸其處。時伅真陀羅宮室眷屬繞佛三匝，前長跪而辭，放身光明，皆作伎樂，鼓于琴瑟，地六反為震動而雨天華，便還處所歸其宮室。

釋提桓因白佛言：「今伅真陀羅供養佛、及法、比丘僧、諸菩薩，其功德已出我上。」

佛語釋提桓因：「不獨過若上，其德已過三千大千剎土諸釋梵四天王、諸聲聞、辟支佛上。所以過者何？菩薩一發心過諸聲聞、辟支佛、一切人，當因其法得度脫故。

「菩薩勝於一切，莫能有勝於佛者，故知無能勝菩薩者。所以者何？佛因菩薩心而自致成，諸聲聞悉因佛法而得成。」

佛說是語，釋提桓因則自泣淚出，白佛：「今我有損，本不發菩薩心。」

時座中有天子名曰懼或，謂釋提桓因：「佛法而普天莫不發菩薩心。今若之悔，當復何益？所以者何？

【現代漢語翻譯】 現代漢語譯本：菩薩對於所緣之境不失辯才和善巧方便，對於禪定修行不抱有希望之心，菩薩所作所為不執著于任何法，對於世俗之事、非世俗之事、以及欲界、色界、無色界的修行，菩薩行持這些都無所畏懼，一切無所不行，完全瞭解所有人的行為。 『菩薩的行持就像天空一樣，沒有什麼不覆蓋的。（三十二）』 佛陀宣說菩薩行時，五百位菩薩都獲得了無所從生法樂忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟和安忍）。 在法會中的八千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），都對佛說：『我們都應當奉行菩薩行，如您所行一樣。』 佛陀顯現瑞相，想要讓伅真陀羅（Cunda，人名）回到他原來的地方。當時伅真陀羅的宮室眷屬圍繞佛陀三圈，上前長跪告辭，放出自身光明，都演奏伎樂，彈奏琴瑟，大地六次震動，天空中降下天花，然後回到原來的地方，回到他們的宮室。 釋提桓因（Śakra-devānām-Indra，帝釋天）對佛說：『現在伅真陀羅供養佛、法、比丘僧（Bhiksu-sangha，比丘僧團）、諸菩薩，他的功德已經超過我了。』 佛告訴釋提桓因：『不僅僅超過你，他的功德已經超過三千大千世界（Tri-sahasra-mahā-sāhasra-loka-dhātu，一個巨大的宇宙系統）中所有的釋（Śakra，帝釋天）、梵（Brahmā，梵天）、四天王（Caturmahārājakāyikas，四大天王）、所有的聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺）。為什麼超過呢？因為菩薩一旦發心就超過所有的聲聞、辟支佛、一切人，應當因為菩薩所修之法而得到解脫。』 『菩薩勝過一切，沒有人能勝過佛，所以知道沒有人能勝過菩薩。為什麼呢？佛因為菩薩心而最終成就，所有的聲聞都因為佛法而得以成就。』 佛說完這些話，釋提桓因就自己哭泣流淚，對佛說：『現在我有所損失，本來沒有發起菩薩心。』 當時座中有一位天子名叫懼或，對釋提桓因說：『佛法普遍，沒有誰不應該發起菩薩心。現在你後悔，又有什麼用呢？為什麼呢？』

【English Translation】 English version: The Bodhisattva does not lose eloquence and skillful means with respect to the object of his attention, does not hold hope in the practice of meditation, the Bodhisattva's actions are not attached to any dharma, with respect to worldly matters, non-worldly matters, and the practice of the desire realm, form realm, and formless realm, the Bodhisattva practices these without fear, does everything without exception, and fully understands the actions of all people. 『The Bodhisattva's conduct is like the sky, covering everything without exception. (Thirty-two)』 When the Buddha spoke of the Bodhisattva's conduct, five hundred Bodhisattvas all attained the Anutpattika-dharma-kshanti (無所從生法樂忍, the acceptance of the non-arising of all dharmas). In the assembly, eight thousand people all generated the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed perfect enlightenment), and all said to the Buddha: 『We should all practice the Bodhisattva's conduct, as you do.』 The Buddha manifested auspicious signs, wanting to allow Cunda (伅真陀羅, a name) to return to his original place. At that time, Cunda's palace retinue circled the Buddha three times, knelt down and took their leave, emitted their own light, all played music, played the zither and lute, the earth shook six times, and heavenly flowers rained down, then they returned to their original place, returning to their palace. Śakra-devānām-Indra (釋提桓因, the lord of the gods) said to the Buddha: 『Now Cunda is making offerings to the Buddha, the Dharma, the Bhiksu-sangha (比丘僧, monastic community), and the Bodhisattvas, his merit has already surpassed mine.』 The Buddha told Śakra-devānām-Indra: 『Not only surpassing you, his merit has already surpassed all the Śakra (釋, lord of the gods), Brahmā (梵, Brahma), Caturmahārājakāyikas (四天王, the four heavenly kings), all the Śrāvaka (聲聞, hearers), and Pratyekabuddha (辟支佛, solitary Buddhas) in the Tri-sahasra-mahā-sāhasra-loka-dhātu (三千大千世界, a great chiliocosm). Why does it surpass? Because once a Bodhisattva generates the mind, he surpasses all the Śrāvakas, Pratyekabuddhas, and all people, and should attain liberation because of the Dharma practiced by the Bodhisattva.』 『The Bodhisattva surpasses everything, and no one can surpass the Buddha, so know that no one can surpass the Bodhisattva. Why? The Buddha ultimately attained enlightenment because of the Bodhisattva's mind, and all the Śrāvakas were able to attain enlightenment because of the Buddha's Dharma.』 After the Buddha spoke these words, Śakra-devānām-Indra then wept tears and said to the Buddha: 『Now I have suffered a loss, originally not generating the Bodhisattva's mind.』 At that time, there was a deva named Bhaya in the assembly, who said to Śakra-devānām-Indra: 『The Buddha's Dharma is universal, and no one should not generate the Bodhisattva's mind. Now if you regret it, what is the use? Why?』

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焦燒菩薩種故，已不在菩薩法器。」

懼或說是語時，五百忉利天子皆發阿耨多羅三耶三菩心。

懼或天子白佛：「我見佛從本行、菩薩從提和竭佛受決得無所從生法忍，時今怛薩阿竭如所得法樂忍，惟愿說之，今吾等聞佛。」

佛言：「無功德菩薩不能得聞無所從生法樂忍。」

佛語懼或：「菩薩以四事得無所從生法忍。何謂四事？等知諸佛以過去當來今現在無有(一)、于諸法等無有異(二)、等諸剎土(三)、等一切人(四)，是為四事。

「復有四事。何謂四事？樂空而知四禪(一)、以無極哀樂於三活(二)、以漚和拘舍羅樂六波羅蜜(三)、以智慧樂於五旬(四)，是為四事。

「復有四事。何謂四事？於五陰求菩薩道，菩薩知五陰而自然(一)；於四大求菩薩以自然(二)；信四大，於六衰求菩薩，視六衰而自然(三)；于諸法求菩薩，于諸法自然而不疑(四)。是為四事。

「復有四事。何謂四事？以住于本際而知諸法(一)；已住怛薩阿竭，於法無所不入，於三世而等(二)；入於法身，悉知諸法其相若空不可壞(三)；視諸法悉等無有異(四)。是為四事。菩薩得無所從生法樂忍。」

說是時，五百菩薩悉得無所從生法樂，懼或天子得法忍不

【現代漢語翻譯】 現代漢語譯本： 『如果菩薩的善根被燒燬，那麼他就已經不在菩薩的行列中了。』

當佛陀說這些話的時候，五百位忉利天（Trayastrimsa，欲界六天之一）的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）。

懼或（Bhaya）天子對佛陀說：『我看到佛陀從最初的修行開始，菩薩從提和竭佛（Tishya Buddha）那裡接受授記，獲得了無所從生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。現在如來（Tathagata）您也獲得了同樣的法樂忍，希望您能為我們宣說，讓我們也能聽聞。』

佛陀說：『沒有功德的菩薩是無法聽聞無所從生法樂忍的。』

佛陀告訴懼或（Bhaya）：『菩薩通過四件事可以獲得無所從生法忍。是哪四件事呢？平等地瞭解諸佛，無論是過去、未來還是現在，都是沒有差別的（一）；對於一切法，平等地看待，沒有差異（二）；平等地看待所有剎土（佛國）（三）；平等地對待一切眾生（四）。這就是四件事。』

『還有四件事。是哪四件事呢？以空性為樂，並瞭解四禪（dhyana，四種禪定境界）（一）；以無限的慈悲喜捨之心對待三界眾生（二）；以巧妙的智慧和方便來實踐六波羅蜜（paramita，佈施、持戒、忍辱、精進、禪定、智慧）（三）；以智慧為樂來度過五旬（五十天）（四）。這就是四件事。』

『還有四件事。是哪四件事呢？在五陰（skandha，色、受、想、行、識）中尋求菩薩道，菩薩瞭解五陰的本性是自然而然的（一）；在四大（地、水、火、風）中尋求菩薩道，菩薩瞭解四大是自然而然的（二）；相信四大，在六衰（眼、耳、鼻、舌、身、意）中尋求菩薩道，菩薩視六衰的本性是自然而然的（三）；在一切法中尋求菩薩道，對於一切法的本性是自然而然的，沒有疑惑（四）。這就是四件事。』

『還有四件事。是哪四件事呢？安住于本際（根本的實相）而瞭解一切法（一）；已經安住于如來（Tathagata）的境界，對於一切法無所不通達，對於過去、現在、未來三世平等看待（二）；進入法身（Dharmakaya），完全瞭解一切法的相狀如同虛空般不可破壞（三）；看待一切法都是平等而沒有差異的（四）。這就是四件事。菩薩因此可以獲得無所從生法樂忍。』

當佛陀說這些話的時候，五百位菩薩都獲得了無所從生法樂，懼或（Bhaya）天子也獲得了法忍。

【English Translation】 English version: 'If the roots of goodness of a Bodhisattva are scorched, then they are no longer among the vessels of the Bodhisattva Dharma.'

When the Buddha spoke these words, five hundred sons of the Trayastrimsa (one of the six heavens of the desire realm) all generated the mind of anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment).

The son of Bhaya (Fear) said to the Buddha: 'I have seen the Buddha from the beginning of his practice, and the Bodhisattva receiving prediction from Tishya Buddha (Buddha Tishya), obtaining the Anutpattika-dharma-kshanti (the realization of the non-arising of all dharmas). Now the Tathagata (Thus Come One) has also obtained the same Dharma-joy-kshanti. I hope you can explain it to us so that we can hear it as well.'

The Buddha said: 'A Bodhisattva without merit cannot hear the Dharma-joy-kshanti of non-arising.'

The Buddha said to Bhaya (Fear): 'A Bodhisattva obtains the Anutpattika-dharma-kshanti through four things. What are the four things? Equally knowing that all Buddhas, whether past, future, or present, are without difference (1); equally regarding all dharmas without difference (2); equally regarding all Buddha-lands (3); equally treating all beings (4). These are the four things.'

'There are also four things. What are the four things? Taking joy in emptiness and understanding the four dhyanas (four states of meditative absorption) (1); with limitless compassion and joy, taking delight in the three realms of existence (2); with skillful wisdom and means, taking joy in the six paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom) (3); taking joy in wisdom during the five decades (fifty days) (4). These are the four things.'

'There are also four things. What are the four things? Seeking the Bodhisattva path in the five skandhas (form, feeling, perception, mental formations, consciousness), the Bodhisattva knows that the nature of the five skandhas is natural (1); seeking the Bodhisattva path in the four great elements (earth, water, fire, wind), the Bodhisattva knows that the four great elements are natural (2); believing in the four great elements, seeking the Bodhisattva path in the six senses (eye, ear, nose, tongue, body, mind), the Bodhisattva sees that the nature of the six senses is natural (3); seeking the Bodhisattva path in all dharmas, there is no doubt that the nature of all dharmas is natural (4). These are the four things.'

'There are also four things. What are the four things? Abiding in the original reality (fundamental reality) and understanding all dharmas (1); having already abided in the realm of the Tathagata (Thus Come One), being unobstructed in all dharmas, and equally regarding the three times of past, present, and future (2); entering the Dharmakaya (Dharma Body), fully understanding that the appearance of all dharmas is like space, indestructible (3); seeing all dharmas as equal and without difference (4). These are the four things. The Bodhisattva can thus obtain the Dharma-joy-kshanti of non-arising.'

When the Buddha spoke these words, five hundred Bodhisattvas all obtained the Dharma-joy of non-arising, and the son of Bhaya (Fear) also obtained Dharma-kshanti.

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疑。

說是欲竟時，佛呼阿難：「若悉得伅真陀羅所問不？」

阿難白言：「悉得，甚善。是法快哉無比，甚深微妙如本所說。以是而知本，曉了諸法。」

阿難白佛：「如本所聞法，今聞是者可悉曉了。今我聲聞聞是，悉曉了是法，何況菩薩其智無極，其心若海，無所不受；其智甚廣，無所不苞。于諸法無所不總、于眾寶而為大器、於一切無倩者而為作倩，若視厚其慧不可度。」

阿難復問佛：「其後聞是者，當得向法明？」

佛言：「今怛薩阿竭一毛光明悉覆三千大千日月之明，如怛薩阿竭舉身毛光明，不如得是法明，其決無所不過。所以者何？諸明者皆因智慧而得。法明者而知一切人，故尊而無蓋者一。其後聞是者皆得慧明，便持、諷、誦、讀、教人，為其法智不離菩薩，用一切故，于無極哀以為摩呵僧那僧涅，以慈而為鎧以降伏眾魔，稍近佛樹下。」

阿難白言：「今我承佛威神而持是法，其諷、誦、讀、為一切人廣說，其福云何？」

佛言：「若有人以七寶滿三千大千剎土，施與須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、上至佛，所作功德至千歲。」佛問阿難：「其德甚多不？」

阿難白言：「甚多，甚多。天中天！」

佛言：「不如男子、女

【現代漢語翻譯】 現代漢語譯本： 疑。 說是慾望結束時，佛陀呼喚阿難（Ananda，佛陀的十大弟子之一）：「是否完全理解了伅真陀羅（Cintādhāra，人名）所提出的問題？」 阿難回答說：「完全理解了，非常好。這個佛法快樂無比，非常深奧微妙，如同您原本所說的那樣。通過這個佛法可以瞭解根本，明白一切諸法。」 阿難對佛說：「如同我原本所聽聞的佛法，現在聽聞這個佛法，就可以完全明白。現在我們這些聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）聽聞這個佛法，完全明白了這個佛法，更何況是菩薩（Bodhisattva，為救度眾生而發願成佛的人），他們的智慧沒有窮盡，他們的心像大海一樣，沒有什麼不能容納；他們的智慧非常廣闊，沒有什麼不能包容。對於一切諸法沒有不總攝的，對於眾寶而言是最大的器皿，對於一切沒有依靠的人而言是他們的依靠，如果看待深厚的智慧，那是不可估量的。」 阿難又問佛：「以後聽聞這個佛法的人，能夠得到趨向佛法的光明嗎？」 佛說：「現在如來（Tathāgata，佛陀的稱號之一）一根毫毛的光明就能覆蓋三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大世界）的日月之光，如同如來全身的毫毛光明，也比不上得到這個佛法光明，這個佛法光明所決定的事情沒有不能通過的。為什麼呢？因為一切光明都是因為智慧而得到的。佛法光明能夠了解一切人，所以是最尊貴而沒有能超越的。以後聽聞這個佛法的人都能得到智慧光明，便能受持、諷誦、讀誦、教導他人，因為他們的佛法智慧不離開菩薩，爲了利益一切眾生，以無盡的慈悲作為摩訶僧那僧涅（Mahāsaṃghasaṃghe，偉大的僧團），以慈悲作為鎧甲來降伏一切眾魔，逐漸接近菩提樹下。」 阿難說：「現在我承蒙佛陀的威神之力而受持這個佛法，並且諷誦、讀誦，為一切人廣泛宣說，那所獲得的福報怎麼樣呢？」 佛說：「如果有人用七寶充滿三千大千世界的剎土（Kṣetra，佛土），佈施給須陀洹（Srotaāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺），乃至佈施給佛，所作的功德長達千年。」佛問阿難：「這個功德多不多？」 阿難回答說：「非常多，非常多。天中天（Devātideva，對佛陀的尊稱）！」 佛說：「不如男子、女

English version: Doubt. When it was said that the desire was about to end, the Buddha called Ananda (one of the ten principal disciples of the Buddha): 'Have you fully understood what Cintādhāra (a personal name) asked?' Ananda replied, 'I have fully understood, very well. This Dharma is incomparably joyful, extremely profound and subtle, just as you originally said. Through this Dharma, one can understand the root and comprehend all dharmas.' Ananda said to the Buddha, 'Just as I originally heard the Dharma, now hearing this Dharma, I can fully understand it. Now we, the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), hearing this Dharma, fully understand this Dharma, how much more so the Bodhisattvas (beings who vow to attain Buddhahood to save all sentient beings), whose wisdom is limitless, whose hearts are like the ocean, which can accommodate everything; their wisdom is extremely broad, which can encompass everything. Regarding all dharmas, there is nothing that is not encompassed; regarding all treasures, they are the greatest vessels; regarding all those who have no reliance, they are their reliance; if one looks at their profound wisdom, it is immeasurable.' Ananda further asked the Buddha, 'Will those who hear this Dharma in the future be able to attain the light that leads to the Dharma?' The Buddha said, 'Now, a single hair of light from the Tathāgata (one of the titles of the Buddha) can cover the light of the sun and moon in the Trisāhasra-mahāsāhasra-lokadhātu (a great world in Buddhist cosmology), just as the light from the hairs of the Tathāgata's entire body is not as good as obtaining this light of the Dharma, and there is nothing that this light of the Dharma cannot accomplish. Why? Because all light is obtained through wisdom. The light of the Dharma can understand all people, so it is the most尊貴 and unsurpassed. Those who hear this Dharma in the future will all obtain the light of wisdom, and will uphold, recite, read, and teach others, because their Dharma wisdom does not depart from the Bodhisattva, for the sake of benefiting all beings, with endless compassion as the Mahāsaṃghasaṃghe (great Sangha), and with compassion as armor to subdue all demons, gradually approaching the Bodhi tree.' Ananda said, 'Now, I, relying on the Buddha's majestic power, uphold this Dharma, and recite, read, and widely proclaim it to all people, what will be the merit?' The Buddha said, 'If someone fills the Kṣetra (Buddha-field) of the Trisāhasra-mahāsāhasra-lokadhātu with the seven treasures, and gives it to the Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary Buddha), and even to the Buddha, the merit made will last for a thousand years.' The Buddha asked Ananda, 'Is this merit much?' Ananda replied, 'Very much, very much. Devātideva (God of Gods)!' The Buddha said, 'It is not as good as a man or woman

【English Translation】 English version: Doubt. When it was said that the desire was about to end, the Buddha called Ananda (one of the ten principal disciples of the Buddha): 'Have you fully understood what Cintādhāra (a personal name) asked?' Ananda replied, 'I have fully understood, very well. This Dharma is incomparably joyful, extremely profound and subtle, just as you originally said. Through this Dharma, one can understand the root and comprehend all dharmas.' Ananda said to the Buddha, 'Just as I originally heard the Dharma, now hearing this Dharma, I can fully understand it. Now we, the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), hearing this Dharma, fully understand this Dharma, how much more so the Bodhisattvas (beings who vow to attain Buddhahood to save all sentient beings), whose wisdom is limitless, whose hearts are like the ocean, which can accommodate everything; their wisdom is extremely broad, which can encompass everything. Regarding all dharmas, there is nothing that is not encompassed; regarding all treasures, they are the greatest vessels; regarding all those who have no reliance, they are their reliance; if one looks at their profound wisdom, it is immeasurable.' Ananda further asked the Buddha, 'Will those who hear this Dharma in the future be able to attain the light that leads to the Dharma?' The Buddha said, 'Now, a single hair of light from the Tathāgata (one of the titles of the Buddha) can cover the light of the sun and moon in the Trisāhasra-mahāsāhasra-lokadhātu (a great world in Buddhist cosmology), just as the light from the hairs of the Tathāgata's entire body is not as good as obtaining this light of the Dharma, and there is nothing that this light of the Dharma cannot accomplish. Why? Because all light is obtained through wisdom. The light of the Dharma can understand all people, so it is the most honorable and unsurpassed. Those who hear this Dharma in the future will all obtain the light of wisdom, and will uphold, recite, read, and teach others, because their Dharma wisdom does not depart from the Bodhisattva, for the sake of benefiting all beings, with endless compassion as the Mahāsaṃghasaṃghe (great Sangha), and with compassion as armor to subdue all demons, gradually approaching the Bodhi tree.' Ananda said, 'Now, I, relying on the Buddha's majestic power, uphold this Dharma, and recite, read, and widely proclaim it to all people, what will be the merit?' The Buddha said, 'If someone fills the Kṣetra (Buddha-field) of the Trisāhasra-mahāsāhasra-lokadhātu with the seven treasures, and gives it to the Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary Buddha), and even to the Buddha, the merit made will last for a thousand years.' The Buddha asked Ananda, 'Is this merit much?' Ananda replied, 'Very much, very much. Devātideva (God of Gods)!' The Buddha said, 'It is not as good as a man or woman

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人奉行菩薩事而晝夜各三諷、誦、讀。若為人說是法中事，其德出彼上，何況說如是法者？何以故？菩薩以經中四事為人說解中義，是故為法施——眾施中之尊——於是為極上之恩，法施者是為極上之護。何以故？其法施者，聞聽心垢則除，便得脫。其所有物而施與，但長養于生死，其欲度于生死者，當以法而施與。是為隨佛教法施者，一切人因是中而得德。

「菩薩法施時，得三十二事。何謂三十二事？用意安(一)；所作安(二)；於行安(三)；于愛慾少(四)；于怒鮮(五)；癡亦爾(六)；自就脫復脫人度生死(七)；為人所愛(八)；為諸天所嘆(九)；為龍、閱叉、犍陀羅所護(十)；因所作而分越(十一)；便得衣缽、震越、床臥具、病瘦醫藥(十二)；名聲遠近莫不聞者，終不為邪之所得(十三)；為諸佛之所贊，便能行護法(十四)；因是而得法身，不畏於惡道(十五)；于諸天及人不以為難(十六)；所生不離諸佛法(十七)；所生便知宿命(十八)；所生愛(十九)；身而不缺減(二十)；便逮得三十二相(二十一)；得陀鄰尼所破壞慾(二十二)；而知諸因緣以禪自養(二十三)；以大慧治道路(二十四)；于冥疾明(二十五)；其心不邪念(二十六)；俗事之所施與而過上(二十

【現代漢語翻譯】 現代漢語譯本 如果有人奉行菩薩的行事，日夜各三次諷誦、讀誦經典。如果為他人解說此法中的道理，他的功德勝過前者，更何況是宣說如此深奧的佛法呢？為什麼呢？菩薩以經典中的四事為他人解說其中的意義，所以這是法施——在一切佈施中最尊貴的——這是極上的恩德，法施者是極上的守護。為什麼呢？因為法施者，聽聞佛法能去除心中的污垢，便能從中解脫。用財物佈施，只能增長生死輪迴，想要脫離生死輪迴的人，應當用法來佈施。這是隨順佛教的法施，一切人因此而獲得功德。

『菩薩進行法施時，能獲得三十二種利益。什麼是三十二種利益呢？用心安穩(一)；所作所為安穩(二)；在修行上安穩(三)；對於愛慾減少(四)；對於憤怒鮮少產生(五)；愚癡也同樣減少(六)；自己解脫並且幫助他人脫離生死輪迴(七)；為人所愛戴(八)；為諸天所讚歎(九)；為龍（Nāga，一種神祇）、閱叉（Yakṣa，一種守護神）、犍陀羅（Gandharva，一種天神）所守護(十)；因為所作的功德而更加殊勝(十一)；便能得到衣服、缽、坐具、床臥具、生病時的醫藥(十二)；名聲遠近無人不知，終究不會被邪魔外道所迷惑(十三)；為諸佛所讚歎，便能行護持佛法之事(十四)；因此而得到法身，不畏懼惡道(十五)；在諸天和人中不以為困難(十六)；所生之處不離諸佛之法(十七)；所生之處便能知道宿命(十八)；所生之處為人所愛(十九)；身體不會有殘缺(二十)；便能獲得三十二相(二十一)；得到陀鄰尼（Dhāraṇī，總持）能破壞慾望(二十二)；並且瞭解諸種因緣，以禪定滋養自身(二十三)；以大智慧來治理道路(二十四)；在黑暗中得到光明(二十五)；內心沒有邪念(二十六)；世俗的佈施與法施相比，法施更為殊勝(二十

【English Translation】 English version If a person practices the deeds of a Bodhisattva and recites, chants, and reads the scriptures three times each during the day and night, and if they explain the matters within this Dharma to others, their merit surpasses that of the former. How much more so for those who expound such profound Dharma? Why is this so? Because the Bodhisattva uses the four matters within the scriptures to explain their meaning to others, therefore this is Dharma-dana (法施, Dharma giving)—the most venerable among all gifts—this is the utmost kindness, and the Dharma-giver is the utmost protector. Why is this so? Because the Dharma-giver, upon hearing the Dharma, can remove the defilements of the mind and thus attain liberation. Giving material possessions only increases the cycle of birth and death. Those who wish to transcend birth and death should give the Dharma. This is Dharma-dana in accordance with the Buddha's teachings, and all people gain merit from it.

『When a Bodhisattva performs Dharma-dana, they obtain thirty-two benefits. What are the thirty-two benefits? A peaceful mind (一); peaceful actions (二); peace in practice (三); reduced desire (四); little anger (五); likewise, little delusion (六); liberating oneself and helping others to escape the cycle of birth and death (七); being loved by people (八); being praised by the devas (九); being protected by the Nāgas (龍, serpent deities), Yakṣas (閱叉, guardian spirits), and Gandharvas (犍陀羅, celestial musicians) (十); surpassing others through one's actions (十一); obtaining robes, alms bowls, sitting mats, bedding, and medicine for illness (十二); one's fame spreads far and wide, and one will never be misled by heretical views (十三); being praised by all the Buddhas, and being able to uphold the Dharma (十四); thereby obtaining the Dharma body and not fearing evil paths (十五); not finding it difficult among devas and humans (十六); being born in places not separated from the Buddhas' Dharma (十七); being able to know past lives upon birth (十八); being loved upon birth (十九); having a complete and unblemished body (二十); attaining the thirty-two marks of a great being (二十一); obtaining Dhāraṇī (陀鄰尼, mnemonic devices/incantations) that destroy desires (二十二); understanding all causes and conditions, and nourishing oneself with meditation (二十三); governing the path with great wisdom (二十四); gaining clarity in darkness (二十五); having no evil thoughts in the mind (二十六); the giving of worldly things is surpassed by Dharma-dana (二十

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七)；於法藏不可盡在所欲(二十八少，二十九至三十二四法，諸本皆闕)，是為三十二。」

釋提桓因白佛：「我奉行持是法。若佛般泥洹以後，其有人應法器者，我當擁護，令得聞是法。所以者何？如是經中所說功德，用功德歡喜故。」

佛言：「善哉，善哉。釋提桓因！於我前而勇猛若師子，說后當護是法。用是功德故，若阿須倫欲以兵而來，不敢當若。所以者何？是法要無能得者。而若欲護之，其有所畏者所見不邪故。於法無所希望，是故為護。」

梵天白佛：「其有郡國、縣邑、聚落其說是法，吾等自當舍其處所，當往擁護。所以故？聲聞、辟支佛、釋、梵因是法而得自成致。」

四天王白佛：「吾等是佛弟子，皆當奉行是法，當擁護之，令得久住。其吾等所部主不信佛法者，若龍、閱叉、犍陀羅、真陀羅、摩休勒，其有不信者，我當令信。」則皆言：「隨其習俗，說咒曰：

「多錍唵錍阿獵錍婆少獵錍休晏摩休晏伊晏牽晏阿和𡄷惟越𡄷波利眄陀那尼蚊眄波袈散那吚和吚和惟利頞眄妲眄妲摩羅伊陀

「悉當令信向佛法。其有邪意者，皆令正心；其有閱叉自用者，皆不自貢高，皆當令讚歎佛而擁護法。是要，佛之所說。」

四天王咒是言：「其有求人短者，皆得

【現代漢語翻譯】 現代漢語譯本： 『七），對於法藏不可全部隨心所欲（二十八少，二十九至三十二四法，各版本都缺失），這就是三十二。』

釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『我奉行持守這個法。如果佛陀般涅槃（parinirvāṇa，完全的寂滅）以後，有能夠接受佛法的人，我應當擁護他，使他能夠聽聞這個法。為什麼呢？因為這部經中所說的功德，是因為對功德的歡喜的緣故。』

佛說：『好啊，好啊。釋提桓因（Śakro devānām indraḥ，帝釋天）！你在我面前如此勇猛如獅子，說將來要守護這個法。因為這個功德的緣故，即使阿須倫（Asura，非天）想要用軍隊來侵犯，也不敢抵擋你。為什麼呢？因為這個法的精要沒有人能夠得到。而你想要守護它，是因為你沒有什麼畏懼，所見不邪。對於法沒有什麼希望，所以才要守護。』

梵天（Brahmā，色界天主）對佛說：『如果有郡國、縣邑、聚落宣說這個法，我們自然會捨棄自己的處所，前去擁護。為什麼呢？聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、辟支佛（Pratyekabuddha，緣覺佛）、釋（Śākya，釋迦族）、梵（Brahmā，梵天）都是因為這個法而得以成就。』

四天王（Caturmahārājakāyikas，四大天王）對佛說：『我們是佛的弟子，都應當奉行這個法，應當擁護它，使它能夠長久住世。我們所管轄的部眾中不相信佛法的人，無論是龍（Nāga，一種神獸）、閱叉（Yakṣa，夜叉，一種鬼神）、犍陀羅（Gandharva，乾闥婆，一種天神）、真陀羅（Cintādharā，緊陀羅，一種天神）、摩休勒（Mahoraga，摩睺羅伽，一種神蛇），如果有不相信的，我們應當讓他們相信。』於是都說：『隨著他們的習俗，說咒語：』

『多錍唵錍阿獵錍婆少獵錍休晏摩休晏伊晏牽晏阿和𡄷惟越𡄷波利眄陀那尼蚊眄波袈散那吚和吚和惟利頞眄妲眄妲摩羅伊陀』

『都應當讓他們信向佛法。對於有邪念的人，都讓他們心正；對於有閱叉（Yakṣa，夜叉，一種鬼神）自以為是的人，都不讓他們自高自大，都應當讓他們讚歎佛而擁護法。這是必須的，佛所說的。』

四天王（Caturmahārājakāyikas，四大天王）的咒語是說：『對於那些尋求別人缺點的人，都讓他們得到……』

【English Translation】 English version: 'Seven); Regarding the Dharma treasury, it cannot be entirely as one wishes (twenty-eight are missing, twenty-nine to thirty-two lack four dharmas, all versions are deficient), this is thirty-two.'

Śakro devānām indraḥ (釋提桓因, the lord of the devas) said to the Buddha: 'I uphold and maintain this Dharma. If, after the Buddha's parinirvāṇa (般泥洹, complete extinction), there is someone who is a vessel for the Dharma, I shall protect them, enabling them to hear this Dharma. Why? Because the merits spoken of in this sutra are due to the joy of merit.'

The Buddha said: 'Excellent, excellent. Śakro devānām indraḥ (釋提桓因, the lord of the devas)! You are as brave as a lion before me, saying that you will protect this Dharma in the future. Because of this merit, even if the Asuras (阿須倫, demigods) want to come with an army, they will not dare to resist you. Why? Because the essence of this Dharma cannot be obtained by anyone. And you want to protect it because you have no fear and your views are not perverse. You have no expectations from the Dharma, therefore you protect it.'

Brahmā (梵天, the lord of the form realm) said to the Buddha: 'If there are districts, counties, villages, or settlements that proclaim this Dharma, we will naturally abandon our abodes and go to protect them. Why? Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (辟支佛, solitary Buddhas), Śākyas (釋, the Śākya clan), and Brahmās (梵, Brahmā) are all able to achieve self-realization because of this Dharma.'

The Four Heavenly Kings (四天王, Caturmahārājakāyikas) said to the Buddha: 'We are disciples of the Buddha, and we shall all uphold this Dharma, and we shall protect it, so that it may abide for a long time. Among those under our jurisdiction who do not believe in the Buddha's Dharma, whether they are Nāgas (龍, serpent deities), Yakṣas (閱叉, nature spirits), Gandharvas (犍陀羅, celestial musicians), Cintādharās (真陀羅, celestial musicians), or Mahoragas (摩休勒, great serpent deities), if there are any who do not believe, we shall make them believe.' Then they all said: 'According to their customs, we will recite this mantra:'

'多錍唵錍阿獵錍婆少獵錍休晏摩休晏伊晏牽晏阿和𡄷惟越𡄷波利眄陀那尼蚊眄波袈散那吚和吚和惟利頞眄妲眄妲摩羅伊陀'

'We shall make them all believe in the Buddha's Dharma. For those who have evil intentions, we shall make their hearts righteous; for those Yakṣas (閱叉, nature spirits) who are self-righteous, we shall not let them be arrogant, and we shall make them praise the Buddha and protect the Dharma. This is necessary, what the Buddha has said.'

The mantra of the Four Heavenly Kings (四天王, Caturmahārājakāyikas) is: 'For those who seek the faults of others, may they all obtain...'

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不勝。」

佛語彌勒、提無離菩薩：「我從阿僧祇劫而行菩薩道，今以法而相屬，累令得久住。」

彌勒菩薩謂提無離菩薩：「佛般泥洹已后，吾等當護是法，當教告人，廣說其事。後世若有菩薩有功德者，當逮得是經卷，我等當勸助而擁護之。若後世其逮得是經者，有書、諷、誦、讀皆得安隱，當知彌勒、提無離菩薩之所擁護。」

時于會中魔來而白佛：「佛為聲聞說法時，我不恐懼、亦無所憂。佛今所說菩薩印、住怛薩阿竭、稍近菩薩道、為一切作護，我今聞是愁憂。譬若如老，今以羸極，若欲躄地，惟怛薩阿竭加哀而哀。所以者何？聞是甚愁、甚憂，從今已去莫復說是。」

佛謂：「魔莫復啼哭、亦勿致愁，今若伴者亦甚眾多。其有不聞是法者悉是其伴，信樂者少少耳。」

佛以取土著爪甲上：「其有信向是法，其數若爪上之土；其有不信者之數，譬若地之土。如地土之數，不信者悉若之侶也，用是故且自歡喜。」

無央數一切人界，說是法時悉發阿耨多羅三耶三菩提心，九萬二千菩薩皆得無所從生法忍，八萬四千人皆得須陀洹道，八千比丘皆得阿羅漢。

爾時，三千大千剎土而為六反震動，其光明無所不照，普雨于天華，其琴瑟倡伎樂不鼓而自鳴。諸天無央數輩

【現代漢語翻譯】 現代漢語譯本： 『我無法戰勝他。』

佛告訴彌勒（Maitreya，未來佛）和提無離（Ti-wu-li）菩薩：『我從無數劫以來修行菩薩道，現在用法來互相維繫，多次使之得以長久住世。』

彌勒菩薩對提無離菩薩說：『佛陀般涅槃（Parinirvana，完全的涅槃）之後，我們應當守護此法，應當教導人們，廣泛宣說此事。後世若有菩薩有功德者，應當能夠得到這部經卷，我們應當勸助並擁護他。若後世有人得到這部經，書寫、背誦、吟誦、讀誦，都能得到安穩，應當知道這是彌勒、提無離菩薩所擁護的。』

當時，在法會中，魔（Mara，佛教中的魔王）前來對佛說：『佛為聲聞（Śrāvaka，聽聞佛法而修行的弟子）說法時，我不恐懼，也沒有什麼憂慮。佛現在所說的菩薩印、住于怛薩阿竭（Tathāgata，如來）之境、逐漸接近菩薩道、為一切眾生作守護，我現在聽了這些感到愁憂。譬如一個老人，現在已經衰弱到了極點，如果想要倒地，只有怛薩阿竭（Tathāgata，如來）才會加以憐憫。為什麼呢？因為聽了這些我非常愁苦、非常憂慮，從今以後不要再說這些了。』

佛告訴魔：『魔不要再啼哭，也不要過於憂愁，現在我的同伴非常多。那些沒有聽聞此法的人都是你的同伴，信奉和喜好此法的人很少。』

佛取了一些泥土放在指甲上：『那些信奉此法的人，數量就像指甲上的泥土；那些不信奉此法的人的數量，就像大地上的泥土。就像大地上的泥土的數量一樣，不信奉的人都是你的同伴，因此你暫且自己歡喜吧。』

無數的人界眾生，在宣說此法時都發起了阿耨多羅三耶三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），九萬二千菩薩都得到了無所從生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟），八萬四千人都得到了須陀洹道（Srotaāpanna，入流果），八千比丘都得到了阿羅漢果（Arhat，斷盡煩惱的聖者）。

當時，三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大世界）發生了六種震動，光明照耀一切地方，普遍降下天花，琴瑟和歌舞的樂器不敲擊也自己發出聲音。無數的天人

【English Translation】 English version: 『I cannot overcome him.』

The Buddha said to Maitreya (the future Buddha) and Ti-wu-li Bodhisattva: 『I have practiced the Bodhisattva path for countless kalpas (aeons), and now I use the Dharma to connect with each other, repeatedly enabling it to abide for a long time.』

Maitreya Bodhisattva said to Ti-wu-li Bodhisattva: 『After the Buddha enters Parinirvana (complete Nirvana), we should protect this Dharma, we should teach people, and widely proclaim this matter. If in later generations there are Bodhisattvas with merit, they should be able to obtain this scripture, and we should encourage and protect them. If in later generations someone obtains this scripture, writing, reciting, chanting, and reading it will all bring peace and stability; it should be known that they are protected by Maitreya and Ti-wu-li Bodhisattvas.』

At that time, in the assembly, Mara (the demon king in Buddhism) came and said to the Buddha: 『When the Buddha preaches the Dharma to the Śrāvakas (disciples who practice by hearing the Dharma), I am not afraid, nor do I have any worries. The Bodhisattva seal that the Buddha is now speaking of, abiding in the realm of the Tathāgata (the Thus-Gone One), gradually approaching the Bodhisattva path, and acting as a protector for all beings, now that I hear these things, I feel sorrow and worry. It is like an old man who is now extremely weak; if he wants to fall to the ground, only the Tathāgata (the Thus-Gone One) would have compassion. Why? Because hearing these things makes me very sad and very worried; from now on, do not speak of these things anymore.』

The Buddha said to Mara: 『Mara, do not weep anymore, nor be too worried, for now my companions are very numerous. Those who have not heard this Dharma are all your companions, and those who believe in and delight in this Dharma are few.』

The Buddha took some soil and placed it on his fingernail: 『Those who believe in this Dharma are like the soil on my fingernail in number; the number of those who do not believe in this Dharma is like the soil on the earth. Just like the number of the soil on the earth, those who do not believe are all your companions, therefore, for now, be happy yourself.』

Countless beings in the human realm, when this Dharma was proclaimed, all generated the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), ninety-two thousand Bodhisattvas all attained the anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas), eighty-four thousand people all attained the Srotaāpanna (stream-enterer) path, and eight thousand Bhikshus (monks) all attained Arhatship (the state of a perfected being).

At that time, the Trisāhasra-mahāsāhasra-lokadhātu (a great world system in Buddhist cosmology) shook in six ways, the light illuminated all places, heavenly flowers rained down everywhere, and the musical instruments of qin (zither) and se (lute) and singing and dancing played music without being struck. Countless heavenly beings

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在虛空中，皆言：「善哉，善哉。吾等於閻浮利再見法輪而轉。如怛薩阿竭于波羅那界轉於法輪多得安隱，不如今之所說復增加轉倍。其有持、諷、誦、讀是經者，所說以為助法輪轉。」

彌勒、提無離菩薩及阿難問佛：「是法為何等？當云何行？」

佛言：「是名『伅真陀羅所問諸波羅蜜解諸法寶品』。」

佛說是經，彌勒、提無離菩薩、比丘僧、諸天、人、犍陀羅、鬼神、龍，莫不歡喜，前為佛作禮而去。

佛說伅真陀羅經卷下

【現代漢語翻譯】 現代漢語譯本：在虛空中，大家都說：『太好了，太好了。我們能夠在閻浮利（Jambudvipa，指我們所居住的這個世界）再次見到法輪轉動。』如同怛薩阿竭（Tathagata，如來）在波羅奈界（Varanasi，古印度城市名）轉法輪那樣，雖然能得到許多安穩，但不如現在所說的，法輪的轉動更加殊勝。如果有人能夠受持、背誦、朗讀這部經，他們所說的話語，都能幫助法輪的轉動。

彌勒（Maitreya，未來佛）、提無離菩薩（Timoli Bodhisattva）以及阿難（Ananda，佛陀的十大弟子之一）問佛：『這部法叫什麼名字？應當如何奉行？』

佛說：『這部經名為《伅真陀羅所問諸波羅蜜解諸法寶品》。』

佛說完這部經，彌勒、提無離菩薩、比丘僧眾、諸天、人、犍陀羅（Gandharva，天上的樂神）、鬼神、龍，沒有不歡喜的，都來到佛前頂禮，然後離去。

《佛說伅真陀羅經》卷下

【English Translation】 English version: In the empty sky, all said: 'Excellent, excellent. We are able to see the Dharma wheel turning again in Jambudvipa (Jambudvipa, referring to the world we live in).' Like the Tathagata (Tathagata, Thus Come One) turning the Dharma wheel in Varanasi (Varanasi, an ancient Indian city), although much peace and security can be obtained, it is not as good as what is being said now, the turning of the Dharma wheel is even more excellent. If there are those who uphold, recite, chant, and read this sutra, what they say will help the turning of the Dharma wheel.

Maitreya (Maitreya, the future Buddha), Timoli Bodhisattva, and Ananda (Ananda, one of the ten great disciples of the Buddha) asked the Buddha: 'What is the name of this Dharma? How should it be practiced?'

The Buddha said: 'This sutra is named 'The Chapter on the Jewels of All Dharmas Explained by the Paramitas Asked by Tuntra'.'

After the Buddha finished speaking this sutra, Maitreya, Timoli Bodhisattva, the assembly of Bhikkhus, the Devas, humans, Gandharvas (Gandharva, celestial musicians), ghosts and spirits, and dragons, were all delighted. They came before the Buddha, bowed in reverence, and departed.

The Sutra Spoken by the Buddha on Tuntra, Volume 2

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