T15n0626_佛說阿阇世王經

大正藏第 15 冊 No. 0626 佛說阿阇世王經

No. 626 [Nos. 627-629]

佛說阿阇世王經卷上

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，萬二千比丘俱，菩薩八萬四千，一一尊復尊，諸菩薩摩訶薩，悉得諸總持、悉得無所掛閡欲、悉得無所從生法，而得如是三昧慧，悉得知一切人心之所行，如所欲以法教，令各得其所。諸四天王及天帝釋，釋天及諸天子，龍、閱叉、揵陀羅、阿須輪、迦留羅、真陀羅、摩休勒、人非人悉來會。時文殊師利在山一面異處，與二十五上人俱。何謂二十五人者？悉是菩薩，各各有名，名曰：若那師利、那羅達師利、三波師利、劫波頭師利、波頭師利、劫阇因陀樓、陀羅尼陀樓、羅陀波尼、羅陀牟訶多、私訶末、師訶惟迦阇、俱羅加那迦阇、沙訶質兜波沈、摩遮迦波、栝鎮遮薩、和波陀波、坻盤拘利沙竭末、摩訶麑樓耆非、陀遮阿難陀、譬叉波貿耆、羅耶阿難陀、阿藍惟訶羅、摩抵吒沙、牟迦抵陀、阿喻達薩和頞悉，是為二十五上人名。四兜術天子來到文殊師利所，欲聞法故，其天子名沙摩陀鳩遬摩羅、無拘遬摩、漫那羅揵陀沙訶、漚術曇惟訶，是為四天子。復有異天子少少，來到文殊師

【現代漢語翻譯】現代漢語譯本《佛說阿阇世王經》捲上

後漢月氏三藏支婁迦讖譯

我（阿難）是這樣聽說的：

一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一萬二千位比丘在一起，還有八萬四千位菩薩，每一位都備受尊敬。這些菩薩摩訶薩（bodhisattva-mahāsattva）都獲得了諸總持（dhāraṇī，總括憶持佛法而不忘的智慧），獲得了無所掛礙的意欲，獲得了無所從來而生的法，並且獲得瞭如是的三昧（samādhi，禪定）智慧，能夠知曉一切人心中的所思所行，能夠如其所愿地用佛法教導他們，使他們各自得到自己所需要的。諸四天王（catu-mahārāja）以及天帝釋（Śakra devānām Indra），釋天以及諸天子，龍（nāga）、閱叉（yakṣa）、揵陀羅（gandharva）、阿須輪（asura）、迦留羅（garuḍa）、真陀羅（kiṃnara）、摩休勒（mahoraga）、人非人等都來集會。當時，文殊師利（Mañjuśrī）在山的一面特別的地方，與二十五位上人在一起。這二十五人是誰呢？他們都是菩薩，各有各的名字，名叫：若那師利（Jñānaśrī）、那羅達師利（Nāradashrī）、三波師利（Saṃbhavaśrī）、劫波頭師利（Kalpataruśrī）、波頭師利（Padmashrī）、劫阇因陀樓（Kalashāyindradhvaja）、陀羅尼陀樓（Dhāraṇīdhvaja）、羅陀波尼（Rādhāpāṇi）、羅陀牟訶多（Rādhāmukha）、私訶末（Siṃhamati）、師訶惟迦阇（Siṃhavikrānta）、俱羅加那迦阇（Kulakanakaja）、沙訶質兜波沈（Sahacittotpādaśama）、摩遮迦波（Macakapa）、栝鎮遮薩（Kvalchinnacaitya）、和波陀波（Vāpadātapa）、坻盤拘利沙竭末（Sthirapaṅkulīśāgaramati）、摩訶麑樓耆非（Mahānīlarūcivairocana）、陀遮阿難陀（Dhvajānanada）、譬叉波貿耆（Bhikṣāpavairoci）、羅耶阿難陀（Rājānanada）、阿藍惟訶羅（Āraṇyavihāra）、摩抵吒沙（Maticaitya）、牟迦抵陀（Mukacaitya）、阿喻達薩和頞悉（Ayutārthasarvārtha），這就是二十五位上人的名字。四位兜術天（Tuṣita）的天子來到文殊師利所在的地方，想要聽聞佛法，這四位天子的名字是沙摩陀鳩遬摩羅（Śamathakuśalamūla）、無拘遬摩（Akushalamūla）、漫那羅揵陀沙訶（Manāpagandhasaha）、漚術曇惟訶（Auṣadhavairocana），這就是四位天子。還有其他一些天子，也來到文殊師利所。

【English Translation】 English version The Ājātaśatru Sūtra Spoken by the Buddha, Volume 1

Translated by Zhi Loujiachen of the Yuezhi during the Later Han Dynasty

Thus have I heard:

At one time, the Buddha was in Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with twelve thousand bhikṣus (monks), and eighty-four thousand bodhisattvas (enlightenment beings), each one honored and respected. These bodhisattva-mahāsattvas (great beings of enlightenment) had all attained the dhāraṇīs (memorization devices), had attained unobstructed desires, had attained the Dharma (teachings) of non-origination, and had attained such samādhi (meditative absorption) wisdom that they could know the thoughts and actions of all people, and could teach them the Dharma according to their desires, so that each could obtain what they needed. The Four Heavenly Kings (catu-mahārāja) and Śakra devānām Indra (Lord of the Gods), the Śakra gods and the various devaputras (sons of gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demons), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), humans and non-humans all came to the assembly. At that time, Mañjuśrī (Gentle Glory) was on one side of the mountain in a special place, together with twenty-five superior men. Who were these twenty-five men? They were all bodhisattvas, each with their own name, named: Jñānaśrī (Wisdom Glory), Nāradashrī (Narada Glory), Saṃbhavaśrī (Arising Glory), Kalpataruśrī (Wish-Fulfilling Tree Glory), Padmashrī (Lotus Glory), Kalashāyindradhvaja (Flag of the King of Gods in a Pot), Dhāraṇīdhvaja (Flag of Dharani), Rādhāpāṇi (Radha's Hand), Rādhāmukha (Radha's Face), Siṃhamati (Lion Mind), Siṃhavikrānta (Lion's Power), Kulakanakaja (Born of a Golden Family), Sahacittotpādaśama (Peace of Simultaneous Thought Arising), Macakapa, Kvalchinnacaitya (Where a Stupa is Cut Off), Vāpadātapa (Giving Water and Heat), Sthirapaṅkulīśāgaramati (Steady Mind Like a Sea of Lotuses), Mahānīlarūcivairocana (Great Blue Radiance Vairochana), Dhvajānanada (Flag Ananda), Bhikṣāpavairoci (Begging Bowl Vairochana), Rājānanada (King Ananda), Āraṇyavihāra (Forest Monastery), Maticaitya (Mind Stupa), Mukacaitya (Face Stupa), Ayutārthasarvārtha (Ten Thousand Meanings All Meanings), these are the names of the twenty-five superior men. Four devaputras (sons of gods) from the Tuṣita (Contented) Heaven came to where Mañjuśrī was, wanting to hear the Dharma, the names of these devaputras were Śamathakuśalamūla (Calm Good Root), Akushalamūla (Non-Good Root), Manāpagandhasaha (Bearing Pleasant Fragrance), Auṣadhavairocana (Medicine Vairochana), these are the four devaputras. There were also other devaputras, a few, who came to where Mañjuśrī was.

利所，欲聽法故。上人諸天子悉坐，各各說佛智慧甚尊，無有極不可議、不可度不可量、不可以凡而應僧那，皆言：「當何作法證方便而至無極智慧，乃至佛一切智不可議？」

慧首菩薩言：「于功德無有厭，于諸功德無所悕望，作是者可至無極慧。」

惠施菩薩言：「等心如寂，其心悅懌柔軟，自隨其教，便持薩蕓若心而堅固於僧那僧涅，作是者可至無極慧。」

具足平等菩薩言：「不計校劫數，其當來劫無央數不可以為計，是為僧那。于僧那不自貢高，作是者可至無極慧。」

具足行菩薩言：「不自念安，可至無極慧。所以者何？欲令一切皆安故。作是念者，不求復悉安一切，作是者可至無極慧。」

蓮華具足菩薩言：「其不自伏意者，亦不能伏他人意。其能自伏意者，乃能伏他人意，作是者可至無極慧。」

蓮華具行劫菩薩言：「其有隨欲者不可度欲，不隨欲者是乃度欲。其菩薩者，得利不得利其心無有異，若苦若樂、若謗若嘆、若惡若善於是無所著。所以者何？亦不憂亦不喜。作是者可至無極慧。」

制持諸根菩薩言：「不念他人作功德我可得，作是者不入無極慧。當念獨而無有伴。所以者何？念於一切故。諸不辦者我當辦之，須臾精進不以懈怠，欲教一切。作

【現代漢語翻譯】現代漢語譯本：在利所（Lisuo，地名），因為想要聽聞佛法的緣故。上人和諸位天子都已就座，各自述說著佛的智慧極其尊貴，沒有窮盡，不可思議，不可度量，不可以凡夫之心去揣測僧那（Sengna，數量單位，極大的數字），都說：『應當如何修習佛法，以何種方便才能達到無極的智慧，乃至佛的一切智慧，不可思議？』慧首菩薩說：『對於功德沒有厭倦，對於各種功德沒有期望，這樣做就可以達到無極的智慧。』惠施菩薩說：『以平等之心對待一切，內心寂靜，心情愉悅而柔和，自身遵循佛的教誨，便能以薩蕓若（Sayunna，一切智）之心堅定地修持僧那僧涅（Sengnasengnie，數量單位，比僧那更大），這樣做就可以達到無極的智慧。』具足平等菩薩說：『不計算劫數，未來的劫數無數，不可以計數，這就是僧那（Sengna）。對於僧那（Sengna）不自高自大，這樣做就可以達到無極的智慧。』具足行菩薩說：『不只想著自己的安樂，就可以達到無極的智慧。為什麼呢？因為想要讓一切眾生都得到安樂。這樣想的人，不求自己完全安樂，而是要讓一切眾生都安樂，這樣做就可以達到無極的智慧。』蓮華具足菩薩說：『不能降伏自己心意的人，也不能降伏他人的心意。能夠降伏自己心意的人，才能降伏他人的心意，這樣做就可以達到無極的智慧。』蓮華具行劫菩薩說：『那些隨順慾望的人無法脫離慾望，不隨順慾望的人才能脫離慾望。菩薩得到利益或得不到利益，內心都沒有分別；無論是痛苦還是快樂，無論是誹謗還是讚歎，無論是惡事還是善事，對於這些都不執著。為什麼呢？既不憂愁也不歡喜。這樣做就可以達到無極的智慧。』制持諸根菩薩說：『不要想著他人做了功德，我就可以得到好處，這樣做就不能進入無極的智慧。應當想著獨自修行，沒有伴侶。為什麼呢？因為要想著一切眾生。那些沒有能力做到的事情，我應當幫助他們完成，片刻不停地精進，不懈怠，想要教化一切眾生。』

【English Translation】 English version: In Lisuo (a place name), because they wanted to hear the Dharma. The superiors and all the devas were seated, each speaking of the Buddha's wisdom as extremely venerable, without end, inconceivable, immeasurable, and not to be fathomed by ordinary minds in relation to Sengna (Sengna, a unit of quantity, an extremely large number). They all said: 'How should we practice the Dharma, and by what means can we attain limitless wisdom, even the Buddha's all-knowing wisdom, which is inconceivable?' The Bodhisattva Wisdom Head said: 'Having no aversion to merit and virtue, and having no expectations for various merits and virtues, doing this can lead to limitless wisdom.' The Bodhisattva Bestowing Kindness said: 'Treating all with an equal mind, with a peaceful heart, joyful and gentle, following the teachings oneself, one can firmly cultivate Sengnasengnie (Sengnasengnie, a unit of quantity, larger than Sengna) with the mind of Sayunna (Sayunna, all-knowing wisdom), doing this can lead to limitless wisdom.' The Bodhisattva Complete Equality said: 'Not calculating kalpas, the future kalpas are countless and cannot be numbered, this is Sengna (Sengna). Not being arrogant about Sengna (Sengna), doing this can lead to limitless wisdom.' The Bodhisattva Complete Practice said: 'Not only thinking of one's own peace and happiness can lead to limitless wisdom. Why? Because one wants all beings to attain peace and happiness. One who thinks this way does not seek complete peace and happiness for oneself, but wants all beings to be at peace and happy, doing this can lead to limitless wisdom.' The Bodhisattva Lotus Complete said: 'One who cannot subdue one's own mind cannot subdue the minds of others. One who can subdue one's own mind can subdue the minds of others, doing this can lead to limitless wisdom.' The Bodhisattva Lotus Complete Practice Kalpa said: 'Those who follow desires cannot be liberated from desires, those who do not follow desires can be liberated from desires. Whether a Bodhisattva gains or loses, their mind is without difference; whether it is suffering or happiness, whether it is slander or praise, whether it is evil or good, they are not attached to these. Why? Neither worried nor joyful. Doing this can lead to limitless wisdom.' The Bodhisattva Controlling the Senses said: 'Do not think that if others do meritorious deeds, I can benefit from it, doing this will not lead to limitless wisdom. One should think of practicing alone, without companions. Why? Because one should think of all beings. Those things that others are unable to accomplish, I should help them complete, diligently and unceasingly, without laziness, wanting to teach all beings.'

是者可至無極慧。」

持行如地菩薩言：「譬若如地，一切草木藥舍宅城郭，無不因地而住者，地亦無所置。一切仰而得活，亦不以為煩荷。菩薩者亦當如是持心，當若地亦不喜怒持心，當令一切各各得其所，亦不念還復。其作是者可至無極慧。」

寶愿菩薩言：「當持心如尊不自卑，于夢中亦無二心。所以者何？無羅漢、辟支佛意。其所作者，譬若如寶不離菩薩，若不失一切人心，于珍寶心無所貪惜，其從索者皆開導為摩訶衍。所以者何？無心與心等者，無心慧與是心慧等者，亦無所增無所減，其心無所貪惜。作是者可至無極慧。」

寶印手菩薩言：「視五道生死人譬如墮海，菩薩若心而愍念之，當以手授之。所以者何？為無黠者作黠首，其貪者為作無所惜首，其不持戒者為作戒首，其瞋怒者為作忍辱首，其懈怠者為作精進首，其亂意者為作一心首，其無慧者為作智慧首，其無功德者為作功德首，以功德首印三法寶。何謂三？令一切具足佛智慧教化而造作，自解其身珍寶功德，念一切諸法譬如空，是故為法寶之首，是為三。其作是者可至無極慧。」

師子意菩薩言：「其身作是僧那者，無所恐懼亦不畏，亦不卻亦不解衣，毛不復起。所以者何？于生死無有惡故。亦不作于泥洹，等住于苦樂

【現代漢語翻譯】現代漢語譯本：『這樣做就可以達到無極的智慧。』

持行如地菩薩說：『譬如大地，一切草木、藥物、房舍、城郭，沒有不依靠大地而存在的，而大地卻不為此有所作為。一切都仰仗它而得以存活，大地也不會因此感到煩惱。菩薩也應當像這樣持守心念，應當像大地一樣不喜不怒地持守心念，應當使一切眾生各得其所，也不求回報。這樣做就可以達到無極的智慧。』

寶愿菩薩說：『應當持守心念如同尊貴之物而不自輕賤，即使在夢中也沒有二心。為什麼呢？因為沒有羅漢（Arhat，已證阿羅漢果位的修行者）、辟支佛（Pratyekabuddha，又稱獨覺或緣覺）的念頭。所作所為，譬如珍寶不離菩薩，如果不失去一切眾生的人心，對於珍寶之心沒有貪婪吝惜，對於向他索取的人都開導他們修習大乘佛法（Mahayana）。為什麼呢？因為沒有心與心相等，沒有心的智慧與心的智慧相等，也沒有增加或減少，他的心沒有貪婪吝惜。這樣做就可以達到無極的智慧。』

寶印手菩薩說：『看待五道（five realms of existence）中生死輪迴的眾生，就像是墮入大海一樣，菩薩如果生起憐憫之心，應當向他們伸出援手。為什麼呢？為沒有智慧的人做智慧的首領，為貪婪的人做毫不吝惜的首領，為不持戒的人做持戒的首領，為嗔怒的人做忍辱的首領，為懈怠的人做精進的首領，為散亂的人做一心不亂的首領，為沒有智慧的人做智慧的首領，為沒有功德的人做功德的首領，以功德的首領印證三法寶（Three Jewels）。什麼是三法寶呢？令一切眾生具足佛的智慧，教化他們修行造作，自己理解自身珍寶般的功德，念想一切諸法譬如虛空，所以是為法寶的首領，這就是三法寶。這樣做就可以達到無極的智慧。』

師子意菩薩說：『如果身體穿上僧那（Samghati，一種袈裟），就不會感到恐懼，也不會害怕，也不會退卻，也不會脫下衣服，汗毛也不會豎起。為什麼呢？因為對於生死輪迴沒有厭惡的緣故。也不執著于涅槃（Nirvana），平等地安住于苦樂之中。

【English Translation】 English version: 'One who does this can attain limitless wisdom.'

The Bodhisattva Steadfast as Earth said, 'It is like the earth; all grasses, trees, medicines, houses, dwellings, and cities depend on the earth to exist, yet the earth does nothing to establish them. All rely on it to live, and the earth is not bothered by this burden. A Bodhisattva should maintain their mind in this way, like the earth, without joy or anger, allowing all beings to obtain what they need, without seeking anything in return. One who does this can attain limitless wisdom.'

The Bodhisattva Jewel Wish said, 'One should maintain their mind like something precious, without self-deprecation, and without duality even in dreams. Why? Because they have no thoughts of Arhats (Arhat, one who has attained the state of Arhat) or Pratyekabuddhas (Pratyekabuddha, also known as a solitary Buddha). Their actions are like a jewel that never leaves the Bodhisattva. If they do not lose the hearts of all beings, and have no greed or stinginess towards jewels, they will guide those who seek from them towards the Mahayana (Mahayana, the Great Vehicle). Why? Because there is no mind equal to mind, no wisdom of the mind equal to the wisdom of the heart, and nothing to be added or subtracted. Their heart has no greed or stinginess. One who does this can attain limitless wisdom.'

The Bodhisattva Jewel Handprint said, 'Viewing beings in the five realms of existence (five realms of existence) as if they have fallen into the sea, if a Bodhisattva feels compassion, they should extend a hand to them. Why? To be the leader of wisdom for those without wisdom, the leader of non-attachment for the greedy, the leader of precepts for those who do not uphold precepts, the leader of patience for the angry, the leader of diligence for the lazy, the leader of one-pointedness for the distracted, the leader of wisdom for those without wisdom, the leader of merit for those without merit, using the leader of merit to seal the Three Jewels (Three Jewels). What are the Three Jewels? To enable all beings to be complete with the Buddha's wisdom, to teach them to cultivate and create, to understand their own jewel-like merits, and to contemplate all dharmas as empty, therefore being the leader of the Dharma Jewel. This is the Three Jewels. One who does this can attain limitless wisdom.'

The Bodhisattva Lion's Intent said, 'If the body wears the Samghati (Samghati, a type of robe), there will be no fear, no dread, no retreat, and no removal of the robe, and the hair will not stand on end. Why? Because there is no aversion to samsara (samsara, cycle of death and rebirth). Nor do they cling to Nirvana (Nirvana), dwelling equally in suffering and joy.'

不作二心。作是者可至無極慧。」

師子步過無懼菩薩言：「其弱劣者不能逮此，是者大士之所作。所以者何？以舍眾惡、以不諛諂、以應質樸，則不貢高、無瞋恚之心，所作不從非法。所以者何？用忠政故則無淫嫉，以無噁心其愚癡若冥，以無此者其身口意以平等，所語如語不失其意，甚尊所作欲成。所以者何？用至誠故俱以法自娛樂。以如法者不貪惜壽命。所以者何？不貪軀命、不捨一切故。所施與無所貪惜，欲令人得其所故。所入者正則非邪道。其貧者為作珍寶藏，其有病者則為作醫，其恐懼者則為作護，其劣者則為作道地，其入邪者則為作政導，其無智者則為作智，一切諸順何所恨起意。大士以度脫此中忍，所受法本如住。作是者乃至無極慧。」

紫磨金色菩薩言：「所念譬如空。所以者何？無所不遍。以大哀無所不覆，其心常喜面頰而悅，諸所欲樂者其心不在其中，所施與譬如天無所不蔽，其戒、忍辱、精進、一心、智慧亦復如是。作是者可至無極慧。」

發意即轉法輪菩薩言：「其有新發意者，不當令魔得其便，不失諸佛天神意，作心住者以應法輪轉。所以者何？用發好心故。所以者何？一切諸法無所生。其作是者可至無極慧。」

諸語自然普無不入菩薩言：「當持心無所不入

【現代漢語翻譯】現代漢語譯本：不生二心。這樣做的人可以達到無極的智慧。

師子步過無懼菩薩（Fearless Step Bodhisattva）說：『那些弱小卑劣的人不能達到這種境界，這是偉大菩薩才能做到的。為什麼呢？因為他們捨棄各種惡行，不阿諛奉承，以真誠質樸待人，所以不貢高自大，沒有嗔恨之心，所作所為不違背佛法。為什麼呢？因為他們忠誠正直，所以沒有邪淫嫉妒，沒有惡念，愚癡就像黑暗一樣消失。沒有這些惡習，他們的身口意就平等，所說的話真實不虛，非常尊重自己所做的事情，想要成就一切。為什麼呢？因為他們至誠，所以用佛法自娛自樂。像這樣如法修行的人不貪戀生命。為什麼呢？因為他們不貪戀自己的身體和生命，不捨棄一切眾生。他們佈施時沒有貪戀吝惜，想要讓人們得到他們所需要的。他們所進入的道路是正道而不是邪道。他們為貧窮的人們創造珍寶倉庫，為生病的人們做醫生，為恐懼的人們做保護，為能力差的人們開闢道路，為誤入歧途的人們做正確的引導，為沒有智慧的人們開啟智慧，對於一切順境，沒有什麼可怨恨的。偉大的菩薩們以忍辱度脫眾生，所接受的佛法根本不變。這樣做的人可以達到無極的智慧。』

紫磨金色菩薩（Purple-Gold Color Bodhisattva）說：『所思所念就像虛空一樣。為什麼呢？因為虛空無所不遍。以大慈悲心覆蓋一切，心中常懷喜悅，面帶笑容，對於各種享樂，內心並不執著。他們所施捨的就像天空一樣，無所不覆蓋，他們的持戒、忍辱、精進、禪定、智慧也是如此。這樣做的人可以達到無極的智慧。』

發意即轉法輪菩薩（Initiating-Mind-Turning-the-Wheel-of-Dharma Bodhisattva）說：『對於那些新發菩提心的人，不應當讓魔有機可乘，不違背諸佛天神的意願，以正念安住於心，應當轉動法輪。為什麼呢？因為他們發起了美好的心願。為什麼呢？因為一切諸法本來就沒有生滅。這樣做的人可以達到無極的智慧。』

諸語自然普無不入菩薩（All-Speech-Naturally-Penetrating Bodhisattva）說：『應當保持心念無所不入』

【English Translation】 English version: Do not have a divided mind. Those who do this can attain limitless wisdom.

The Fearless Step Bodhisattva said, 'Those who are weak and inferior cannot attain this; this is what great Bodhisattvas do. Why? Because they abandon all evil deeds, do not flatter, and respond with sincerity and simplicity, so they are not arrogant, have no anger in their hearts, and do not act contrary to the Dharma. Why? Because they are loyal and upright, so they have no lust or jealousy; with no evil intentions, their ignorance vanishes like darkness. Without these evils, their body, speech, and mind are equal; their words are true and do not lose their meaning; they greatly respect what they do and desire to accomplish everything. Why? Because they are sincere, they enjoy themselves with the Dharma. Those who practice the Dharma in this way do not covet life. Why? Because they do not covet their bodies and lives, and do not abandon all beings. They give without greed or stinginess, wanting people to get what they need. The path they enter is the right path, not the wrong path. They create treasure houses for the poor, act as doctors for the sick, provide protection for the fearful, open up paths for the inferior, provide correct guidance for those who have gone astray, and open up wisdom for the ignorant. In all favorable circumstances, there is no resentment. Great Bodhisattvas liberate beings through patience, and the fundamental Dharma they receive remains unchanged. Those who do this can attain limitless wisdom.'

The Purple-Gold Color Bodhisattva said, 'Thoughts are like the void. Why? Because it pervades everything. With great compassion, they cover everything; their hearts are always joyful, and their faces are smiling; they are not attached to various pleasures. What they give is like the sky, covering everything; their precepts, patience, diligence, concentration, and wisdom are also like this. Those who do this can attain limitless wisdom.'

The Initiating-Mind-Turning-the-Wheel-of-Dharma Bodhisattva said, 'For those who have newly aroused the Bodhi mind, one should not allow demons to take advantage of them, not go against the wishes of the Buddhas and gods, and dwell in the mind with right mindfulness, one should turn the wheel of Dharma. Why? Because they have aroused good intentions. Why? Because all dharmas are originally without arising or ceasing. Those who do this can attain limitless wisdom.'

The All-Speech-Naturally-Penetrating Bodhisattva said, 'One should maintain a mind that penetrates everything.'

。所以者何？諸法自然其本悉空，一切所語皆空，譬若虛空無所不入。菩薩者當復如是，其心無所不入，有所作如語，其智無所不曉。其作是者可至無極慧。」

樂不動菩薩言：「諸所有音無有音，諸所有聲而不可得，以知是者亦不以喜、亦不以憂、亦不懈怠。所以者何？譬若泰山而得風亦無所動。諸好音惡音，菩薩心亦不以喜歡、亦不以憂戚。所以者何？無所著。無所著謂佛語。若異道語俱空無所有，視諸欲有所作者皆有盡，以知盡而不貢高。作是法者疾成至佛。」

海意菩薩言：「其心當如海所受，慧而無極。譬如海，受于眾流合為一味。菩薩以諸所有合為一法。所以者何？用微妙故。不與十二因緣有所變，念法身亦不增亦不減，為一切作功德。所作功德欲令一切皆得，是為不可盡功德。當護不著不斷，以意力制身，諸所有所作皆等無有異。作是故發意慧者，具足可至無極慧。」

大光明菩薩言：「當持心，其智慧、其光明如佛，非俗人之所作，其意習光明無所不照。所以者何？欲令世間知以為法，則其意習施與光明無所不照，習戒光明無所不照，忍辱、精進、一心、智慧悉習，其光明無所不照。作是者可至無極慧。」

焰明菩薩言：「以功德慧心為眼，清凈所視色無有惡，聲、香、味

【現代漢語翻譯】現代漢語譯本：為什麼這麼說呢？一切諸法的自性，其根本都是空性的，一切所說之語皆是空。譬如虛空，沒有什麼地方不能進入。菩薩也應當像這樣，其心沒有什麼地方不能進入，有所作為就如所說之語，其智慧沒有什麼地方不能通曉。能這樣做的人，可以達到無極的智慧。

樂不動菩薩說：『所有一切音聲，實際上沒有真實的音聲，所有一切聲音都是不可得的。因為知道這個道理，所以不喜悅，也不憂愁，也不會懈怠。為什麼這麼說呢？譬如泰山，即使受到風的吹動也不會動搖。對於各種好聽的或難聽的聲音，菩薩的心也不會因此而喜歡或憂愁。為什麼這麼說呢？因為沒有執著。沒有執著就是佛的教誨。如果與外道的言論，都是空虛而一無所有。看待各種慾望，凡是有所作為的，最終都會有窮盡的時候，因為知道窮盡的道理，所以不貢高自滿。能這樣做的人，很快就能成就佛道。』

海意菩薩說：『其心應當像大海一樣能容納一切，智慧廣大而沒有邊際。譬如大海，接納各種河流匯合為一種味道。菩薩將所有一切法匯合為一種法。為什麼這麼說呢？因為運用的是微妙之法。不與十二因緣有所改變，憶念法身也不增加也不減少，為一切眾生做功德。所做的功德，希望一切眾生都能得到，這就是不可窮盡的功德。應當守護不執著，不中斷，用意念的力量來控制身，所有一切所作所為都是平等而沒有差別的。能這樣做併發愿修習智慧的人，具足功德就可以達到無極的智慧。』

大光明菩薩說：『應當保持心，使其智慧和光明像佛一樣，不是世俗之人所能做到的，其意念習慣於光明，沒有什麼地方不能照耀。為什麼這麼說呢？想要讓世間知道這是佛法，那麼其意念習慣於佈施，光明無所不照；習慣於持戒，光明無所不照；忍辱、精進、一心、智慧，都習慣於修習，其光明無所不照。能這樣做的人，可以達到無極的智慧。』

焰明菩薩說：『以功德和智慧之心作為眼睛，以清凈之心所看到的色相沒有醜惡，聲音、香氣、味道……』

【English Translation】 English version: Why is that? The nature of all dharmas is fundamentally empty, and all that is spoken is empty. It is like space, which can enter anywhere. A Bodhisattva should be like this, with a mind that can enter anywhere, acting according to their words, and with wisdom that understands everything. One who does this can attain limitless wisdom.

Bodhisattva Joyful Steadfastness said: 'All sounds are without sound, and all voices are unattainable. Knowing this, one is neither joyful nor sorrowful, nor does one become lazy. Why is that? It is like Mount Tai, which is not moved even by the wind. To good and bad sounds, the Bodhisattva's mind is neither pleased nor saddened. Why is that? Because there is no attachment. No attachment is the Buddha's teaching. If it is different from the teachings of other paths, it is empty and without substance. Seeing all desires, whatever actions are taken will eventually come to an end. Knowing the end, one does not become arrogant. One who practices this dharma will quickly attain Buddhahood.'

Bodhisattva Ocean Intent said: 'The mind should be like the ocean, which receives everything, with wisdom that is vast and limitless. It is like the ocean, which receives all rivers and combines them into one taste. The Bodhisattva combines all dharmas into one dharma. Why is that? Because it uses subtle dharma. It does not change with the Twelve Links of Dependent Origination (十二因緣), and remembering the Dharmakaya (法身) neither increases nor decreases it, and performs meritorious deeds for all beings. The meritorious deeds performed are intended for all beings to attain, and this is inexhaustible merit. One should guard against non-attachment and non-cessation, and control the body with the power of intention. All actions are equal and without difference. One who does this and aspires to cultivate wisdom, with complete merit, can attain limitless wisdom.'

Bodhisattva Great Light said: 'One should maintain the mind, making its wisdom and light like the Buddha's, which is not what ordinary people can do. The mind is accustomed to light, and there is nowhere it cannot illuminate. Why is that? Wanting the world to know that this is the Dharma, then the mind is accustomed to giving, and the light illuminates everywhere; accustomed to upholding precepts, the light illuminates everywhere; patience, diligence, one-pointedness, and wisdom are all practiced, and the light illuminates everywhere. One who does this can attain limitless wisdom.'

Bodhisattva Flame Light said: 'Using the mind of merit and wisdom as the eye, with a pure mind, the colors seen are without ugliness, sounds, smells, tastes...'

、細滑、法亦復如是，以凈於六事。何謂六？眼、耳、鼻、口、身、意。諸所可者不那中作樂，用心凈故。所視人慾令悉入佛法，其不正者以法率化，所有好物人來索之無所愛惜，既與不從後悔。作是者可至無極慧。」

可意王菩薩言：「其有罵詈撾捶者亦不瞋恚，但念其法。以何念法？何所罵者？何所瞋者？其撾捶亦爾。以內空無所得，于外空無所疑，身於身無所見，亦不見於他人。所以者何？其索手腳者歡喜與之，其欲取頭者其心倍悅，若索城及珍寶，其有索者無所貪惜，其求妻子即持施與無有異心。若諷誦起是經得一章歡喜，不樂為金輪王歡樂，為一切人說法而不作釋，愿樂造一人發心為菩薩，不作梵天愿樂見佛，不貪三千大千剎土之珍寶。作是者常無懈怠，如是歡喜可至無極慧。」

所視無底菩薩言：「視一切諸所有，不念是我所。悉清凈剎土，不念有與無。見諸佛不想色求。所以者何？用法身故。視一切人心，不求一切人之所有。所以者何？其德眼逮得清凈，便有道眼神足備具。以得慧眼便知所有無所可貪，便得佛眼，十八法悉具。以得法眼者具足十種力，其作如僧那僧涅者便至無極慧。」

作無底行菩薩言：「一切所作如薩蕓若所作。何以故？無所住故，以無所住但念諸法。菩薩作是

【現代漢語翻譯】現代漢語譯本：細滑（指細微滑潤），法也是這樣，用來凈化六事。什麼是六事？眼、耳、鼻、口、身、意。對於所喜愛的事物，不在其中作樂，因為用心清凈的緣故。所看到的人，希望都進入佛法，對於行為不正的人，用佛法引導教化，所有美好的東西，別人來索取，沒有絲毫的愛惜，給予之後也不會後悔。這樣做可以達到無極的智慧。

可意王菩薩說：『如果有人謾罵毆打，也不要生氣，只是想著佛法。用什麼來想佛法？誰在謾罵？誰在生氣？對於毆打也是一樣。因為內心空無所得，對外在空無所懷疑，身體對於身體沒有所見，也見不到其他人。為什麼呢？如果有人索要手腳，就歡喜地給他，如果有人想要取頭，內心更加喜悅，如果索要城池和珍寶，對於索要的人沒有絲毫的貪戀和吝惜，如果求取妻子，就拿去施捨，沒有其他的想法。如果諷誦這部經，得到一章就歡喜，不貪圖成為金輪王的快樂，爲了所有的人說法而不作解釋，寧願造就一個人發心成為菩薩，不願成為梵天，寧願見到佛，不貪圖三千大千世界的珍寶。這樣做的人常常不會懈怠，這樣歡喜可以達到無極的智慧。』

所視無底菩薩說：『看待一切所有，不認為是我所擁有的。所有剎土都是清凈的，不認為有存在和不存在的區別。見到諸佛，不想著從外在的色相去追求。為什麼呢？因為是用法身來看待的緣故。看待一切人的心，不求一切人所擁有的。為什麼呢？因為用德眼獲得了清凈，便有了道眼，神通具足。因為得到了慧眼，便知道所有的一切都沒有什麼可以貪戀的，便得到了佛眼，十八種功德全部具備。因為得到了法眼，就具足了十種力量，如果這樣做僧那僧涅（指精進修行），便能達到無極的智慧。』

作無底行菩薩說：『一切所作都像薩蕓若（Sarvajna，一切智者，指佛）所作一樣。為什麼呢？因為沒有執著，因為沒有執著，只是想著諸法。菩薩這樣做』

【English Translation】 English version: 'Subtle and smooth, the Dharma is also like this, used to purify the six faculties. What are the six? Eye, ear, nose, mouth, body, and mind. For things that are desirable, do not indulge in them, because the mind is pure. Those who are seen, hope that all enter the Buddha Dharma, for those who are not upright, guide and transform them with the Dharma, all good things, when people come to ask for them, there is no attachment, and there is no regret after giving. Doing this can reach limitless wisdom.'

Kayi Wang Bodhisattva (Pleasing King Bodhisattva) said, 'If someone scolds or beats you, do not be angry, but only think of the Dharma. How to think of the Dharma? Who is scolding? Who is angry? It is the same with beating. Because the inner self is empty and without attainment, there is no doubt about the outer emptiness, the body has no perception of the body, and cannot see others. Why? If someone asks for hands and feet, give them joyfully, if someone wants to take the head, the heart is even more delighted, if they ask for cities and treasures, there is no greed or stinginess for those who ask, if they seek a wife, then give her away without any other thoughts. If reciting this sutra, one chapter brings joy, not desiring the happiness of becoming a Chakravartin (Golden Wheel King), speaking the Dharma for all people without explanation, willing to create one person who aspires to become a Bodhisattva, not desiring to become Brahma, willing to see the Buddha, not greedy for the treasures of the three thousand great thousand worlds. Those who do this are always diligent, and such joy can reach limitless wisdom.'

Suoshi Wudi Bodhisattva (Bodhisattva Who Sees the Bottomless) said, 'Looking at all things, do not think that they are mine. All Buddha lands are pure, do not think that there is existence or non-existence. Seeing all Buddhas, do not think of seeking from external forms. Why? Because it is using the Dharmakaya (Dharma Body) to see. Looking at the hearts of all people, do not seek what all people have. Why? Because the virtue eye has attained purity, then there is the Dao eye, and supernatural powers are fully equipped. Because the wisdom eye has been obtained, then one knows that there is nothing to be greedy for, then one obtains the Buddha eye, and all eighteen qualities are fully equipped. Because the Dharma eye has been obtained, one is fully equipped with the ten powers, if one does this like Samanasamjnana (intense practice), then one can reach limitless wisdom.'

Zuo Wudi Xing Bodhisattva (Bodhisattva Who Practices the Bottomless) said, 'All actions are like those of Sarvajna (All-Knowing One, referring to the Buddha). Why? Because there is no attachment, because there is no attachment, but only thinking of all Dharmas. Bodhisattvas do this'

者不以諸順，何為墮？亦不以罪墮，亦不以魔事墮。所以者何？不捨法故、不犯非法以故致是，以度罪所作魔事。以應是者可至無極慧。」

說息愛意菩薩言：「一切所有者亦不從人受，以所作便唵嗒諸魔。以自知者無所有亦無所復作，以知無所復作便制五陰，以知五陰者無有魔事，以度魔界者所作中道無所覆蔽，已度無所覆蔽菩薩摩訶薩作是者可至無極慧。」

所起即悔菩薩言：「諸所作非法意而悔之，所作如法其心無異。所以者何？常當專心作善，其身有所作，不欲令人不可。若口若意所作，不欲令人有不可。其有愁憂者，以法寬大令不愁憂。作是者是為菩薩摩訶薩，可至無極慧。」

得一切愿菩薩言：「其有如凈戒者所愿必得，以如凈戒者不復犯俗，不犯俗者以應三十七品根林如薩蕓若。其以如凈戒者不犯三十七品。是為菩薩摩訶薩所作以至無極慧。」

普等華天子言：「譬若樹有華，其見莫不歡喜，所作功德一切莫不蒙者。譬若忉利天上拘耆樹，而有華熾盛，諸天莫不愛樂。菩薩以法為一切作眼，譬若華，若天上摩尼之寶而無瑕穢。菩薩清凈其心如是，其作是者可至無極慧。」

光明華天子言：「譬若如日出，眾冥索盡，所有諸色悉見。菩薩以智慧無所不照，其諸愚癡冥盡索

{ "translations": [ "現代漢語譯本：\n\n「如果不是因為順從各種事物，那是因為什麼而墮落呢？也不是因為罪過而墮落，也不是因為魔事而墮落。這是為什麼呢？因為不捨棄佛法，不觸犯非法，所以才能達到這種境界，從而度過罪過所造成的魔事。能夠做到這些，就可以達到無極的智慧。」\n\n息愛意菩薩說：「一切所有都不是從別人那裡得到的，而是通過自己的作為來降伏諸魔（唵嗒，音譯，意義不詳）。因為自知一切皆空，所以無所作為，因為知道無所作為，所以就能控制五陰（色、受、想、行、識）。因爲了解五陰的虛幻，所以就沒有魔事。能夠度過魔界的人，所作所為都符合中道，沒有絲毫的遮蔽。已經度過一切遮蔽的菩薩摩訶薩，做到這些就可以達到無極的智慧。」\n\n所起即悔菩薩說：「對於所做的非法之事，要立即懺悔；對於所做的如法之事，內心要始終如一。這是為什麼呢？要常常專心行善，身體所做的事情，不希望讓人感到不悅。無論是口說還是意念所想，都不希望讓人感到不悅。對於那些憂愁的人，要用佛法來寬慰他們，使他們不再憂愁。做到這些，就是菩薩摩訶薩，可以達到無極的智慧。」\n\n得一切愿菩薩說：「如果有人像持守清凈戒律的人那樣，那麼他的願望必定能夠實現，因為像持守清凈戒律的人那樣，就不會再犯世俗的過錯，不犯世俗的過錯，就能夠符合三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）的根本，就像薩蕓若（音譯，意義不詳）一樣。如果像持守清凈戒律的人那樣，就不會違背三十七道品。這就是菩薩摩訶薩所做的事情，可以達到無極的智慧。」\n\n普等華天子說：「譬如樹開花，看見的人沒有不歡喜的，所做的功德一切眾生沒有不蒙受利益的。譬如忉利天（欲界六天之一）上的拘耆樹（音譯，意義不詳），開滿了繁盛的花朵，諸天沒有不喜愛讚歎的。菩薩以佛法為一切眾生作眼睛，就像花一樣，又像天上摩尼寶珠（如意寶珠）一樣沒有瑕疵。菩薩清凈自己的心就像這樣，做到這些就可以達到無極的智慧。」\n\n光明華天子說：「譬如太陽出來，所有的黑暗都消失殆盡，所有的顏色都能夠看見。菩薩以智慧照亮一切，所有的愚癡黑暗都消失殆盡。」 ], "english_translations": [ "English version:\n\n'If not by conforming to all things, what is the cause of falling? It is not by sin that one falls, nor by demonic affairs. Why is this? Because one does not abandon the Dharma, and does not violate what is unlawful, thus achieving this state, thereby overcoming the demonic affairs caused by sin. By being able to do these things, one can reach the ultimate wisdom.'\n\nSaying 息愛意 (Xī Ài Yì) Bodhisattva said, 'All that one possesses is not received from others, but by one's own actions to subdue all demons (唵嗒, ǎn tǎ, transliteration, meaning unknown). Because one knows oneself to be empty of all things, therefore one does nothing; because one knows there is nothing more to do, one can control the five skandhas (form, feeling, perception, mental formations, consciousness). Because one understands the illusion of the five skandhas, there are no demonic affairs. One who can cross the realm of demons, all that one does conforms to the Middle Way, without any obscuration. The Bodhisattva Mahasattva who has crossed all obscurations, by doing these things can reach the ultimate wisdom.'\n\n所起即悔 (Suǒ Qǐ Jí Huǐ) Bodhisattva said, 'For all unlawful deeds committed, one should immediately repent; for all lawful deeds committed, the mind should always be the same. Why is this? One should always be dedicated to doing good, and one's actions should not displease others. Whether in speech or thought, one should not cause displeasure. For those who are sorrowful, one should comfort them with the Dharma, so that they are no longer sorrowful. Doing these things is what makes a Bodhisattva Mahasattva, who can reach the ultimate wisdom.'\n\n得一切愿 (Dé Yī Qiè Yuàn) Bodhisattva said, 'If one is like those who uphold pure precepts, then one's wishes will surely be fulfilled, because like those who uphold pure precepts, one will no longer commit worldly faults; not committing worldly faults, one can conform to the root of the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path), like 薩蕓若 (Sà Yún Ruò, transliteration, meaning unknown). If one is like those who uphold pure precepts, one will not violate the thirty-seven factors of enlightenment. This is what the Bodhisattva Mahasattva does, to reach the ultimate wisdom.'\n\n普等華 (Pǔ Děng Huá) Deva said, 'It is like a tree with flowers, all who see it rejoice, and all beings benefit from the merits made. It is like the 拘耆 (Jū Qí) tree (transliteration, meaning unknown) in the Trayastrimsa Heaven (one of the six heavens of the desire realm), with its flourishing flowers, all the devas love and admire it. The Bodhisattva uses the Dharma as eyes for all beings, like a flower, and like a Mani jewel (wish-fulfilling jewel) in the heavens without flaws. The Bodhisattva purifies their mind in this way, and by doing these things can reach the ultimate wisdom.'\n\n光明華 (Guāng Míng Huá) Deva said, 'It is like the sun rising, all darkness vanishes, and all colors can be seen. The Bodhisattva illuminates everything with wisdom, and all ignorance and darkness vanish completely.'" ] }

為開闢。所以者何？終不而當明故。其在冥者，見明便得道徑。菩薩以住道徑者，其忘失道徑者指示道路。以如是者可至無極慧。」

天香華天子言：「譬如漫陀羅華，其香聞縱廣上下四維各四十里。菩薩以所聞凈戒、三昧、持智慧以為香，三千大千無不聞者。是香愈無央數人病，其以所聞凈戒、三昧、智慧。菩薩以住是者便至無極慧。」

信法行得天子言：「當住法當所作者，以如菩薩法者常不復懈怠，無所復懈無復念，便當得十事：習六波羅蜜，以四等心、五句、四事，總三脫忍辱利令人發意，其身不離，以漚和拘舍羅教，悉持諸法要，所信無有異，是為十事。其作是者可至無極慧。」

文殊師利謂諸上人及諸天子：「菩薩住無所住。何謂住無所住？於三界不以三界作習，不習者是為內，亦不求習者是為外。雖外不墮弟子無所習，復不墮辟支佛地。習謂生死，所學習謂無所知。習者是為名，所學習是為色。習者是因緣，所學習謂有所見。習者謂愛，所學習謂有所根。習者謂我，所學習謂非我。習者貪，所學習所施與無有異。習者謂犯戒，所學習謂不于戒自貢高。習者謂瞋怒，所學習忍辱而不貢高。習者無精進，所學習精進而不自貢高。習者謂亂意，所學習為一心而不自貢高。習者謂無知，所學

【現代漢語翻譯】現代漢語譯本：「沒有被開闢的（道路），是因為終究不能明白的緣故。那些處在黑暗中的人，見到光明便能找到通往真理的道路。菩薩因為安住于真理的道路上，所以為那些迷失道路的人指示方向。像這樣，就可以到達無極的智慧。」天香華天子說：『譬如漫陀羅華（Mandārava，天界之花），它的香氣能傳遍縱、廣、上、下四個方向各四十里。菩薩用所聽聞的凈戒、三昧（Samādhi，禪定）、智慧作為香氣，三千大千世界沒有聽不到的。這香氣能治癒無數人的疾病，憑藉所聽聞的凈戒、三昧、智慧。菩薩安住於此，便能到達無極的智慧。』信法行得天子說：『應當安住于佛法，應當做應該做的事情，像菩薩那樣行法，常常不會懈怠，沒有什麼可以懈怠的，沒有什麼可以思念的，便會得到十件事：修習六波羅蜜（Six Pāramitās，六度），用四等心（Four Immeasurables，四無量心）、五句、四事，總持三種解脫，以忍辱來利益他人，令人發起菩提心，自身不離（菩提心），用漚和拘舍羅（Upāya-kauśalya，方便善巧）來教導，全部持有諸法的要義，所信奉的沒有差異，這就是十件事。做到這些，就可以到達無極的智慧。』文殊師利（Mañjuśrī）對各位上人和各位天子說：『菩薩安住于無所住。什麼叫做安住于無所住？對於三界（Three Realms）不以三界作為習性，不習染就是內在的，也不尋求習染就是外在的。雖然在外不墮入弟子（聲聞）的無所習染，又不墮入辟支佛（Pratyekabuddha，緣覺）的境界。習染指的是生死，所學習的是無所知。習染是名為，所學習的是色。習染是因緣，所學習的是有所見。習染是愛，所學習的是有所根。習染是我，所學習的是非我。習染是貪，所學習的施與沒有差異。習染是犯戒，所學習的不因持戒而自高自大。習染是嗔怒，所學習的是忍辱而不自高自大。習染是沒有精進，所學習的是精進而不自高自大。習染是心意散亂，所學習的是一心而不自高自大。習染是無知，所學習的……』

【English Translation】 English version: 'There is no opening up (of the path) because ultimately one cannot understand. Those who are in darkness, upon seeing the light, can find the path to truth. Bodhisattvas, because they dwell on the path of truth, point the way for those who have lost their way. In this way, one can reach limitless wisdom.' The Deva Tianxianghua said: 'For example, the Mandārava flower, its fragrance can spread forty miles in each of the four directions: length, width, up, and down. Bodhisattvas use the pure precepts, Samādhi (meditative absorption), and wisdom they have heard as fragrance, and there is no one in the three thousand great thousand worlds who does not hear it. This fragrance can cure countless people's illnesses, through the pure precepts, Samādhi, and wisdom they have heard. Bodhisattvas who dwell in this can reach limitless wisdom.' The Deva Xinfaxingde said: 'One should dwell in the Dharma, and do what should be done. Like Bodhisattvas who practice the Dharma, they are constantly diligent, with nothing to be lazy about, and nothing to be mindful of, and they will obtain ten things: practicing the Six Pāramitās (perfections), with the Four Immeasurables (boundless states of mind), five sentences, four matters, upholding the three liberations, benefiting others with forbearance, causing people to generate the Bodhi mind, their own body not departing (from the Bodhi mind), using Upāya-kauśalya (skillful means) to teach, completely holding the essentials of all Dharmas, and what they believe in is without difference, these are the ten things. Those who do these things can reach limitless wisdom.' Mañjuśrī said to the superiors and the Devas: 'Bodhisattvas dwell in non-dwelling. What is called dwelling in non-dwelling? Regarding the Three Realms, they do not take the Three Realms as habits, not habituating is internal, and not seeking habituation is external. Although externally they do not fall into the non-habituation of disciples (Śrāvakas), nor do they fall into the realm of Pratyekabuddhas (Solitary Buddhas). Habituating refers to birth and death, what is learned is unknowing. Habituating is name, what is learned is form. Habituating is cause and condition, what is learned is having something to see. Habituating is love, what is learned is having a root. Habituating is self, what is learned is non-self. Habituating is greed, what is learned is that giving is no different. Habituating is breaking precepts, what is learned is not being arrogant about keeping precepts. Habituating is anger, what is learned is forbearance without arrogance. Habituating is lack of diligence, what is learned is diligence without arrogance. Habituating is a distracted mind, what is learned is one-pointedness without arrogance. Habituating is ignorance, what is learned is...'

習智慧不貢高。習者謂無功德，所學習謂作功德而不貢高。習者謂俗法，所學習謂道法不自貢高。習者謂無脫，所學習謂得脫而具足不貢高。習者謂有罪，所學習無有罪亦不貢高。習者謂有餘，所學習無有餘盡亦不貢高。菩薩習無所習，一切護亦不著亦不斷，作是者便至無極慧。諸法一切無所得。所以者何？無所入亦無所不入故。是一切智便至一切智，無所得者一切智。得一切智不可以色計，痛、癢、思想、生死、識亦爾。不從法數亦不從非法數，亦不一切智施與為數。所以者何？施與者亦不離一切智。戒、忍辱、精進、一心、智慧亦不為數。何以故？一切智從智慧。一切智者無所不入，亦不過去當來，亦不入現在。所以者何？以過三世故。一切智者不以眼而視之，耳鼻舌身意亦爾。所以者何？以過諸界故。若男子女人慾求一切智者，當如一切智住。當云何住？于諸法一切無所住，是為一切智住。不自念法是我所，作是者為一切智。一切人法佛法等，如是無有異，是為一切智。其求欲得一切智者，會從四大得。所以者何？為身不作身計。所以者何？不以作因緣故。其有功德法無有功德法，其所有是為我所者皆非我所，我者無所生，無所生者無有計，其計者是為不生，其示若見者是皆無有生，以知無生無所生慧，作是等

【現代漢語翻譯】現代漢語譯本：修習智慧而不貢高。『習』指的是沒有功德，所學習的是做功德而不貢高。『習』指的是世俗之法，所學習的是道法而不自貢高。『習』指的是沒有解脫，所學習的是得到解脫且具足而不貢高。『習』指的是有罪，所學習的是沒有罪也不貢高。『習』指的是有剩餘，所學習的是沒有剩餘窮盡也不貢高。菩薩修習無所修習，一切護持也不執著也不斷滅，這樣做就能達到無極的智慧。一切諸法都是無所得的。為什麼呢？因為無所入也無所不入。這（樣）一切智就達到一切智，無所得就是一切智。得到一切智不能用色來衡量，受、想、行、識也是這樣。不屬於法數，也不屬於非法數，也不把一切智的施與作為數量。為什麼呢？因為施與者也不離開一切智。戒、忍辱、精進、禪定、智慧也不作為數量。為什麼呢？一切智源於智慧。一切智無所不入，也不涉及過去、未來，也不進入現在。為什麼呢？因為它超越了三世。得到一切智的人不通過眼睛去看，耳朵、鼻子、舌頭、身體、意識也是這樣。為什麼呢？因為它超越了諸界。如果男子女人想要追求一切智，應當像一切智那樣安住。應當如何安住呢？對於一切諸法都無所住，這就是一切智的安住。不認為法是『我』所有的，這樣做就是爲了得到一切智。一切人法和佛法是相等的，這樣沒有差異，這就是一切智。那些想要得到一切智的人，最終會從四大（地、水、火、風）中得到。為什麼呢？因為對於身體不作身體的執著。為什麼呢？不以造作為因緣的緣故。那些有功德法和沒有功德法，凡是認為是我所有的都不是我所有的，『我』是沒有生起的，沒有生起就沒有執著，執著就是不生，所顯示或所見到的都是沒有生起的，以知曉無生和無所生的智慧，做這些等等。

【English Translation】 English version: Practicing wisdom without arrogance. 『Practicing』 refers to having no merit; what is learned is doing meritorious deeds without arrogance. 『Practicing』 refers to worldly laws; what is learned is the Dharma of the Path without self-arrogance. 『Practicing』 refers to not being liberated; what is learned is attaining liberation and being complete without arrogance. 『Practicing』 refers to having sin; what is learned is having no sin and also not being arrogant. 『Practicing』 refers to having remainder; what is learned is having no remainder, being exhausted, and also not being arrogant. A Bodhisattva practices without practicing anything, protecting everything without attachment or cessation; doing this, one reaches limitless wisdom. All Dharmas are without attainment. Why? Because there is nothing to enter and nothing not to enter. This All-Wisdom reaches All-Wisdom; non-attainment is All-Wisdom. Attaining All-Wisdom cannot be measured by form, nor by feeling, perception, volition, or consciousness. It is neither within the realm of Dharma nor outside the realm of Dharma, nor is the giving of All-Wisdom counted. Why? Because the giver is not separate from All-Wisdom. Morality, patience, diligence, concentration, and wisdom are also not counted. Why? All-Wisdom comes from wisdom. All-Wisdom enters everything, and does not involve the past or future, nor does it enter the present. Why? Because it transcends the three times. One who has All-Wisdom does not see with the eye, nor with the ear, nose, tongue, body, or mind. Why? Because it transcends all realms. If men or women desire to seek All-Wisdom, they should abide as All-Wisdom abides. How should they abide? In all Dharmas, abide nowhere; this is abiding in All-Wisdom. Do not think that the Dharma is 『mine』; doing this is for the sake of All-Wisdom. All human Dharmas and Buddha Dharmas are equal, without difference; this is All-Wisdom. Those who desire to attain All-Wisdom will ultimately attain it from the Four Great Elements (earth, water, fire, wind). Why? Because they do not cling to the body as a body. Why? Because it is not caused by creation. Those with meritorious Dharmas and those without meritorious Dharmas, whatever is considered 『mine』 is not mine; 『I』 is unproduced, and what is unproduced has no attachment; attachment is non-birth, and what is shown or seen is all unproduced, with the wisdom of knowing non-birth and non-origination, doing these things, etc.

者是為薩蕓若。」

文殊師利說是事時，二千天子悉得無所從生法忍，萬二千人悉發無上平等道意。

樂不動菩薩謂文殊師利：「共到佛所問菩薩當云何住。」應時文殊師利化作如來在眾會中而坐，其形狀被服如釋迦文佛。文殊師利謂波坻槃拘利菩薩言：「屬之所問，今佛在是，可問菩薩住。」波坻槃拘利菩薩不知是為化佛，前長跪問：「怛薩阿竭！菩薩當云何有所住？」化佛言：「如我所作，菩薩當如是住。」復問：「云何如佛？」其佛言：「亦不從施與，亦不從戒、忍辱、精進、一心、智慧，亦不從欲，亦不從色、亦不從無色，亦不從身行、亦不從口行、亦不從意行，諸所行無所著故。」其佛問波坻槃拘利：「化者而有所從行不？」則答言：「無所從行。」其佛言：「如化無所從行，菩薩當作是行。」

波坻槃拘利菩薩復問文殊師利：「是佛當無化佛乎？」文殊師利答言：「若自知諸法如化不？」則答言：「諸法實如化。」文殊師利言：「以知諸法化，何為復問如來化？」文殊師利言：「仁者謂以諸佛悉化？」則復問文殊師利言：「佛者從何所化？」文殊師利言：「所作本清凈，何以故而有化？」文殊師利言：「故佛無有吾、無有我、無有人、無有壽、無有命，亦不依佛住，亦不依凡人住。」

【現代漢語翻譯】現代漢語譯本：『這就是爲了薩蕓若（Sarvajna，一切智者）。』

當文殊師利（Manjusri）說這件事的時候，兩千天子都獲得了無所從生法忍（anutpattika-dharma-ksanti），一萬二千人都發起了無上平等道意（anuttara-samyak-sambodhi-citta）。

樂不動菩薩（Lokasthira）對文殊師利說：『一起到佛陀那裡去，請問菩薩應當如何安住。』當時，文殊師利化作如來，在眾會中端坐，他的形狀和衣著如同釋迦文佛（Sakyamuni Buddha）。文殊師利對波坻槃拘利菩薩（Patipanthanakuli）說：『你所要問的問題，現在佛陀就在這裡，可以問菩薩的安住之道。』波坻槃拘利菩薩不知道這是化佛，上前長跪問道：『怛薩阿竭（Tathagata，如來）！菩薩應當如何安住？』化佛說：『如同我所做的那樣，菩薩應當如此安住。』他又問：『如何如同佛陀？』化佛說：『不從佈施而來，也不從持戒、忍辱、精進、禪定、智慧而來，也不從慾望而來，也不從色界、無色界而來，也不從身行、口行、意行而來，因為一切所行都沒有執著。』化佛問波坻槃拘利：『化身有所依從而行嗎？』他回答說：『沒有所依從而行。』化佛說：『如同化身沒有所依從而行，菩薩應當這樣修行。』

波坻槃拘利菩薩又問文殊師利：『這位佛陀難道不是化佛嗎？』文殊師利回答說：『你是否自己知道諸法如幻化？』他回答說：『諸法確實如幻化。』文殊師利說：『既然知道諸法如幻化，為何還要問如來的幻化？』文殊師利說：『您認為諸佛都是幻化嗎？』他又問文殊師利：『佛陀是從何處幻化出來的？』文殊師利說：『所作的本來就是清凈的，為何還要有幻化？』文殊師利說：『所以佛陀沒有我、沒有人、沒有眾生、沒有壽命、沒有命根，也不依佛陀而住，也不依凡人而住。』

【English Translation】 English version: 'This is for Sarvajna (all-knowing one).'

When Manjusri (Bodhisattva of wisdom) spoke of this matter, two thousand devas (heavenly beings) all obtained the Anutpattika-dharma-ksanti (the patience with the non-arising of all dharmas), and twelve thousand people all aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, equal, and complete enlightenment).

Lokasthira (Immovable Joy) Bodhisattva said to Manjusri: 'Let us go together to the Buddha and ask how a Bodhisattva should abide.' At that moment, Manjusri transformed himself into a Tathagata (Thus Come One), sitting in the assembly, his form and clothing like Sakyamuni Buddha (the historical Buddha). Manjusri said to Patipanthanakuli Bodhisattva: 'The question you wish to ask, now the Buddha is here, you may ask about the Bodhisattva's abiding.' Patipanthanakuli Bodhisattva, not knowing this was a transformation Buddha, stepped forward, knelt, and asked: 'Tathagata! How should a Bodhisattva abide?' The transformation Buddha said: 'As I do, so should a Bodhisattva abide.' He further asked: 'How is it like the Buddha?' That Buddha said: 'It does not come from giving, nor from precepts, patience, diligence, concentration, or wisdom; nor does it come from desire, nor from the realm of form, nor from the formless realm; nor does it come from bodily actions, nor from verbal actions, nor from mental actions, because all actions are without attachment.' That Buddha asked Patipanthanakuli: 'Does a transformation have something it relies on to act?' He replied: 'It does not rely on anything to act.' That Buddha said: 'Just as a transformation does not rely on anything to act, so should a Bodhisattva act.'

Patipanthanakuli Bodhisattva further asked Manjusri: 'Is this Buddha not a transformation Buddha?' Manjusri replied: 'Do you yourself know that all dharmas (phenomena) are like transformations?' He replied: 'All dharmas are indeed like transformations.' Manjusri said: 'Since you know that all dharmas are like transformations, why do you still ask about the Tathagata's transformation?' Manjusri said: 'Do you think that all Buddhas are transformations?' He then asked Manjusri: 'From where does a Buddha transform?' Manjusri said: 'What is done is originally pure, why then would there be transformation?' Manjusri said: 'Therefore, the Buddha has no self, no person, no being, no lifespan, no life, and does not abide in the Buddha, nor does he abide in ordinary people.'

波坻盤拘利菩薩復問化佛：「本何所學自致得佛？」其佛言：「無所學是菩薩學。何以故？亦不自念我欲求是亦不求是，亦不憂亦不喜，亦不緣亦不所化，亦無所見亦無處所，亦無有想亦無有字，亦無有色，一切無所希望是菩薩學。作是學者以為等學，作是學者無所著、無所縛，作是學者無有欲、無有怒、無有癡，作是學者無所愛、無所憎，其學是者不自念我作是學，是為學作是學。作是學者不墮惡道。」其佛言：「若有求阿耨多羅三藐三菩提心欲成至佛者，當作如我學。」復問：「何所是佛學？」其佛言：「亦不作罪亦不墮罪亦不所與，亦無所持亦無所不持，亦不持戒亦無有戒，亦不忍辱亦不惡意，亦不精進亦無懈怠，亦不禪亦不亂意，亦不智慧亦無所知，亦無所學亦不有所學，亦不所成亦無有所成，亦不菩薩亦不佛法，亦不自念有身亦不念他人有身。其所見者無有想，亦不法想亦不無法想不想無想。」其佛言：「曉了是者，菩薩當作是學。所以者何？諸法一切如幻是為相。諸法一切皆合。所以者何？雖無央數事念之皆空，無所有合則為空。諸法不可見。所以者何？諸法等而無差特。諸法悉默。所以者何？不語不言。是故無有處所。何以故？諸法無所生。其信是者，亦不念所行，亦不念得脫，亦不菩薩自貢

【現代漢語翻譯】現代漢語譯本

波坻盤拘利菩薩（Bodhipanjkuli，菩薩名）又問化佛：『最初學習什麼才能最終成佛？』

那佛說：『無所學才是菩薩的學問。為什麼呢？因為菩薩既不自己想著我要追求這個，也不追求那個；既不憂愁，也不歡喜；既不攀緣，也沒有所要化度的對象；既沒有什麼可見的，也沒有什麼處所；既沒有想法，也沒有文字；也沒有色相，一切都沒有什麼希望，這就是菩薩的學問。』

『這樣做學問的人，認為一切都是平等的；這樣做學問的人，沒有什麼執著，沒有什麼束縛；這樣做學問的人，沒有貪慾，沒有嗔怒，沒有愚癡；這樣做學問的人，沒有什麼愛，沒有什麼憎。』

『學習這種學問的人，不自己想著我正在做這種學問，這就是學習做這種學問。這樣做學問的人，不會墮入惡道。』

那佛說：『如果有人發了求阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），想要成就佛果，就應當像我這樣學習。』

又問：『什麼是佛的學問？』

那佛說：『既不造罪，也不墮入罪惡，也沒有什麼可以給予的；既沒有什麼可以執持的，也沒有什麼不可以執持的；既不持戒，也沒有什麼戒律；既不忍辱，也沒有什麼惡意；既不精進，也沒有什麼懈怠；既不禪定，也沒有散亂；既不智慧，也沒有什麼可知；既沒有什麼可學的，也沒有什麼不可學的；既沒有什麼可成就的，也沒有什麼不可成就的；既不是菩薩，也不是佛法；既不自己想著有身體，也不想著他人有身體。』

『所見到的，沒有什麼想法，既不是法想，也不是非法想，不是不想，也不是無想。』

那佛說：『明白這些道理的人，菩薩就應當這樣學習。為什麼呢？因為一切諸法都如幻象，這就是諸法的實相。一切諸法都是和合而成。為什麼呢？雖然有無數的事情，但念頭都是空的，沒有什麼，和合也就是空。諸法是不可見的。為什麼呢？因為諸法平等而沒有差別。諸法都是寂默的。為什麼呢？不說話，不言語。所以沒有處所。為什麼呢？因為諸法無所生。』

『相信這些道理的人，既不念著所做的事情，也不念著得到解脫，也不是菩薩自己貢高自大。』 English version

Bodhipanjkuli Bodhisattva (Bodhipanjkuli, name of a Bodhisattva) further asked the manifested Buddha, 'What did you initially learn to ultimately attain Buddhahood?'

That Buddha said, 'Non-learning is the learning of a Bodhisattva. Why? Because a Bodhisattva neither thinks to oneself, 'I want to seek this,' nor seeks that; neither worries nor rejoices; neither clings nor has an object to be transformed; neither has anything to be seen nor any place; neither has thoughts nor words; nor has form. Having no expectations for anything, this is the learning of a Bodhisattva.'

'One who learns in this way considers everything equal; one who learns in this way has no attachments, no bonds; one who learns in this way has no greed, no anger, no delusion; one who learns in this way has no love, no hatred.'

'One who studies this learning does not think to oneself, 'I am doing this learning.' This is learning to do this learning. One who learns in this way will not fall into evil paths.'

That Buddha said, 'If someone has generated the mind for anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment) and wishes to attain Buddhahood, they should learn as I do.'

He asked again, 'What is the learning of a Buddha?'

That Buddha said, 'Neither creating offenses nor falling into offenses, nor is there anything to give; neither is there anything to hold onto nor anything not to hold onto; neither holding precepts nor having precepts; neither enduring insult nor having ill will; neither being diligent nor being lazy; neither being in meditation nor having a distracted mind; neither having wisdom nor anything to know; neither having anything to learn nor not having anything to learn; neither having anything to accomplish nor not having anything to accomplish; neither being a Bodhisattva nor being the Dharma of the Buddha; neither thinking of oneself as having a body nor thinking of others as having a body.'

'What is seen has no thought, neither the thought of Dharma nor the thought of non-Dharma, neither not-thinking nor non-thinking.'

That Buddha said, 'One who understands these principles, a Bodhisattva should learn in this way. Why? Because all dharmas are like illusions, this is their true nature. All dharmas are aggregates. Why? Although there are countless matters, thoughts are all empty, there is nothing, aggregation is emptiness. Dharmas are invisible. Why? Because dharmas are equal and without difference. Dharmas are all silent. Why? Not speaking, not uttering. Therefore, there is no place. Why? Because dharmas are unproduced.'

'One who believes in these principles neither thinks of what has been done, nor thinks of attaining liberation, nor is the Bodhisattva self-conceited.'

【English Translation】 English version

Bodhipanjkuli Bodhisattva (Bodhipanjkuli, name of a Bodhisattva) further asked the manifested Buddha, 'What did you initially learn to ultimately attain Buddhahood?' That Buddha said, 'Non-learning is the learning of a Bodhisattva. Why? Because a Bodhisattva neither thinks to oneself, 'I want to seek this,' nor seeks that; neither worries nor rejoices; neither clings nor has an object to be transformed; neither has anything to be seen nor any place; neither has thoughts nor words; nor has form. Having no expectations for anything, this is the learning of a Bodhisattva.' 'One who learns in this way considers everything equal; one who learns in this way has no attachments, no bonds; one who learns in this way has no greed, no anger, no delusion; one who learns in this way has no love, no hatred.' 'One who studies this learning does not think to oneself, 'I am doing this learning.' This is learning to do this learning. One who learns in this way will not fall into evil paths.' That Buddha said, 'If someone has generated the mind for anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment) and wishes to attain Buddhahood, they should learn as I do.' He asked again, 'What is the learning of a Buddha?' That Buddha said, 'Neither creating offenses nor falling into offenses, nor is there anything to give; neither is there anything to hold onto nor anything not to hold onto; neither holding precepts nor having precepts; neither enduring insult nor having ill will; neither being diligent nor being lazy; neither being in meditation nor having a distracted mind; neither having wisdom nor anything to know; neither having anything to learn nor not having anything to learn; neither having anything to accomplish nor not having anything to accomplish; neither being a Bodhisattva nor being the Dharma of the Buddha; neither thinking of oneself as having a body nor thinking of others as having a body.' 'What is seen has no thought, neither the thought of Dharma nor the thought of non-Dharma, neither not-thinking nor non-thinking.' That Buddha said, 'One who understands these principles, a Bodhisattva should learn in this way. Why? Because all dharmas are like illusions, this is their true nature. All dharmas are aggregates. Why? Although there are countless matters, thoughts are all empty, there is nothing, aggregation is emptiness. Dharmas are invisible. Why? Because dharmas are equal and without difference. Dharmas are all silent. Why? Not speaking, not uttering. Therefore, there is no place. Why? Because dharmas are unproduced.' 'One who believes in these principles neither thinks of what has been done, nor thinks of attaining liberation, nor is the Bodhisattva self-conceited.'

高。」其佛言：「若聞是學者，不恐不怖不畏，是故名為菩薩。譬若空不畏火、不畏風、不畏雨、不畏煙、不畏云，亦不畏雷亦不畏電。所以者何？是空法故。菩薩者當如是，一切無所畏懼。菩薩心以如空者乃伏眾魔，便能為佛，能為一切作護。」其化佛說是語竟便不復現。

波坻槃拘利菩薩問文殊師利：「今怛薩阿竭所湊？」則答言：「所從來處而所湊，所湊處從是來。」波坻槃拘利謂文殊師利：「其化者無所從來無所從去，何謂從來？」文殊師利答言：「譬若如化，來無道徑、去無道徑。諸法亦爾，無所從來、無所從去。」波坻槃拘利復問：「何所是諸法之處？」則答言：「自然住是之處。」復問：「一切何所處是其處？」「如所作是其處。」復問：「諸法無所作無有罪。」文殊師利言：「如是者諸法無所作無有罪。其法去亦無有作者、無有作罪者，諸所有悉入法身。」則復問文殊師利：「無有作、無有罪，何以言人隨其所作？」文殊師利言：「審如所問，人亦無所作亦無有罪。所以者何？是人之法法身故，亦無有作亦無有罪，如所作如所得，是三者等。」波坻槃拘利菩薩復問：「是三事等乎？」文殊師利言：「怛薩阿竭等，故三事適等。」復問：「怛薩阿竭者，無作、無罪、無得，是三事何緣與等？」文

【現代漢語翻譯】現代漢語譯本：『高。』化佛說：『如果聽到這些教義的修行者，不恐慌、不害怕、不畏懼，因此稱為菩薩（Bodhisattva，覺有情）。譬如虛空不畏懼火、不畏懼風、不畏懼雨、不畏懼煙、不畏懼云，也不畏懼雷電。為什麼呢？因為虛空本性如此。菩薩應當像虛空一樣，對一切都無所畏懼。菩薩的心像虛空一樣才能降伏眾魔，便能成佛，能為一切眾生作守護。』化佛說完這些話后就不再顯現。

波坻槃拘利菩薩（Bhadrapāla Bodhisattva）問文殊師利（Mañjuśrī）：『現在怛薩阿竭（Tathāgata，如來）在哪裡？』文殊師利回答說：『從哪裡來就回到哪裡去，在哪裡顯現就從那裡來。』波坻槃拘利問文殊師利：『化身無所從來，無所從去，為什麼說從哪裡來？』文殊師利回答說：『譬如化身，來沒有道路，去也沒有道路。諸法也是這樣，無所從來，無所從去。』波坻槃拘利又問：『諸法在哪裡安住？』文殊師利回答說：『自然而然地安住。』又問：『一切法在哪裡安住？』文殊師利回答說：『如其所作之處就是其安住之處。』又問：『諸法沒有造作，沒有罪過。』文殊師利說：『正是這樣，諸法沒有造作，沒有罪過。其法離去也沒有作者，也沒有作罪者，所有一切都融入法身。』波坻槃拘利又問文殊師利：『沒有造作，沒有罪過，為什麼說人隨其所作而受報？』文殊師利說：『確實如你所問，人也沒有造作，也沒有罪過。為什麼呢？因為人的法性就是法身，也沒有造作，也沒有罪過，如其所作，如其所得，這三者是平等的。』波坻槃拘利菩薩又問：『這三件事是平等的嗎？』文殊師利說：『怛薩阿竭是平等的，所以這三件事是相等的。』又問：『怛薩阿竭沒有造作、沒有罪過、沒有得失，這三件事為什麼與它們相等？』文殊師利回答說：『因為怛薩阿竭的法性就是如此。』

【English Translation】 English version: 『High.』 The manifested Buddha said: 『If a practitioner who hears these teachings is without fear, terror, or dread, therefore he is called a Bodhisattva (Bodhisattva, being for enlightenment). It is like the void, which does not fear fire, wind, rain, smoke, or clouds, nor does it fear thunder or lightning. Why? Because that is the nature of the void. A Bodhisattva should be like this, without fear of anything. A Bodhisattva's mind, like the void, can subdue all demons, and then he can become a Buddha, able to protect all beings.』 After the manifested Buddha finished speaking these words, he no longer appeared.

Bhadrapāla Bodhisattva (Bhadrapāla Bodhisattva) asked Mañjuśrī (Mañjuśrī): 『Where is the Tathāgata (Tathāgata, Thus Come One) now?』 Mañjuśrī replied: 『Where he came from is where he returns to, and where he appears is where he comes from.』 Bhadrapāla asked Mañjuśrī: 『A manifested being comes from nowhere and goes nowhere, so why do you say where he comes from?』 Mañjuśrī replied: 『It is like a manifested being, there is no path for coming, and no path for going. All dharmas are also like this, they come from nowhere and go nowhere.』 Bhadrapāla further asked: 『Where do all dharmas abide?』 Mañjuśrī replied: 『They abide naturally.』 He further asked: 『Where does everything abide?』 Mañjuśrī replied: 『Where it is made is where it abides.』 He further asked: 『Dharmas have no action and no fault.』 Mañjuśrī said: 『That is so, dharmas have no action and no fault. When the dharma departs, there is no maker and no one who commits a fault; all that exists enters the Dharmakāya (Dharmakāya, Dharma Body).』 Bhadrapāla then asked Mañjuśrī: 『If there is no action and no fault, why do people say that one receives retribution according to one's actions?』 Mañjuśrī said: 『Indeed, as you ask, people also have no action and no fault. Why? Because the dharma nature of a person is the Dharmakāya, there is no action and no fault, as one acts, as one obtains, these three are equal.』 Bhadrapāla Bodhisattva further asked: 『Are these three things equal?』 Mañjuśrī said: 『The Tathāgata is equal, therefore these three things are equal.』 He further asked: 『The Tathāgata has no action, no fault, and no gain or loss, why are these three things equal to them?』 Mañjuśrī replied: 『Because the dharma nature of the Tathāgata is like this.』

殊師利言：「怛薩阿竭無作、無罪、無得。其作、其罪、其得，如所為以故等。其罪以過了不見罪，已過當來亦不離怛薩阿竭故說。」

是時如在釋迦文佛所，尊者舍利弗、阿難及諸尊比丘，悉承佛威神，皆聞文殊師利所說。舍利弗言：「善哉善哉！上人之所作，以法無所不感動，不離法身，其有智者聞是莫不發意。」佛言：「審如所語。菩薩者學無所學，所語平等無有異，如所種得其實。其菩薩者所學者慧，如是所說如慧。」佛語舍利弗：「汝若所學自致是慧。」

頂中光明菩薩白佛：「何所聲聞所學？何所菩薩所學？」佛言：「有限有著故為弟子學，無有限無有礙是為菩薩學。如聲聞者其學小其智少；菩薩者學廣大，其所知無有極，所說無所掛礙。」

光智菩薩白佛：「唯怛薩阿竭作感應，令文殊師利眾會悉來到是。所以者何？其在是會皆令得無所亡失。所以者何？文殊師利所說甚深微妙。其欲聞者，隨其所欲各令得所。」佛即感動，文殊師利應時與二十五上人及諸天子俱到佛所，前作禮而住。

光智菩薩問文殊師利：「佛在是間，而若何緣得在異處而說法？」文殊師利言：「所以不在是間者，佛甚尊不可當，或所語可怛薩阿竭意、或不可意，故在一面。」其菩薩復問：「說何所法而可

【現代漢語翻譯】現代漢語譯本文殊師利說：『怛薩阿竭（Tathagata，如來）沒有造作，沒有罪過，也沒有獲得。他的造作、罪過和獲得，都與他所做的事情相符。他的罪過因為已經過去而不再被視為罪過，已過去和將來的罪過都不離怛薩阿竭（Tathagata，如來），所以這樣說。』

這時，如同在釋迦文佛（Sakyamuni Buddha）所在之處，尊者舍利弗（Sariputra）、阿難（Ananda）以及各位尊者比丘，都承蒙佛的威神之力，聽到了文殊師利（Manjusri）所說的話。舍利弗（Sariputra）說：『太好了！太好了！上人所做的事情，以佛法來說沒有不能感動的，不離法身，有智慧的人聽了這些話沒有不發願的。』佛說：『確實如你所說。菩薩所學的是無所學，所說的話平等沒有差異，如同所種下的種子得到果實。菩薩所學的是智慧，所說的話也如同智慧。』佛告訴舍利弗（Sariputra）：『你如果所學能達到這種智慧。』

頂中光明菩薩問佛：『聲聞（Sravaka）所學的是什麼？菩薩所學的是什麼？』佛說：『因為有限制和執著，所以是弟子所學；沒有限制和阻礙，這是菩薩所學。如同聲聞（Sravaka）所學的小，智慧也少；菩薩所學廣大，所知沒有窮盡，所說的話沒有阻礙。』

光智菩薩對佛說：『只有怛薩阿竭（Tathagata，如來）才能產生感應，讓文殊師利（Manjusri）和大眾都來到這裡。為什麼呢？因為在這裡的大眾都能得到而不會失去。為什麼呢？因為文殊師利（Manjusri）所說的話非常深奧微妙。想要聽的人，都能隨其所愿得到滿足。』佛立即產生感應，文殊師利（Manjusri）立刻與二十五位上人和各位天子一同來到佛的住所，上前行禮後站在一旁。

光智菩薩問文殊師利（Manjusri）：『佛在這裡，您為什麼能在其他地方說法呢？』文殊師利（Manjusri）說：『我之所以不在這裡，是因為佛非常尊貴，不敢冒犯，或者我說的話可能合怛薩阿竭（Tathagata，如來）的心意，或者不合他的心意，所以我在一面說法。』那位菩薩又問：『您說的是什麼法才能……』

【English Translation】 English version Manjusri said, 'Tathagata (怛薩阿竭) has no action, no sin, and no attainment. His action, sin, and attainment are equal to what he has done. His sin is not seen as sin because it has passed, and neither past nor future sins are separate from Tathagata (怛薩阿竭), hence the saying.'

At that time, as if in the presence of Sakyamuni Buddha (釋迦文佛), Venerable Sariputra (舍利弗), Ananda (阿難), and all the venerable Bhikkhus, all by the power of the Buddha's divine might, heard what Manjusri (文殊師利) said. Sariputra (舍利弗) said, 'Excellent, excellent! What the superior person does, with the Dharma, nothing is unmoved, not separate from the Dharmakaya (法身), and those who are wise, upon hearing this, will surely aspire.' The Buddha said, 'Indeed, as you say. Bodhisattvas learn what is unlearnable, what is said is equal without difference, as what is sown yields its fruit. What Bodhisattvas learn is wisdom, and what is said is like wisdom.' The Buddha said to Sariputra (舍利弗), 'If what you learn leads to this wisdom.'

The Bodhisattva of Light from the Crown asked the Buddha, 'What do Sravakas (聲聞) learn? What do Bodhisattvas learn?' The Buddha said, 'Having limits and attachments is what disciples learn; having no limits and no obstructions is what Bodhisattvas learn. Like Sravakas (聲聞), their learning is small and their wisdom is little; Bodhisattvas' learning is vast, their knowledge is limitless, and what is said has no hindrance.'

The Bodhisattva of Light and Wisdom said to the Buddha, 'Only Tathagata (怛薩阿竭) can create such a response, causing Manjusri (文殊師利) and the assembly to come here. Why? Because everyone in this assembly can gain without losing anything. Why? Because what Manjusri (文殊師利) says is very profound and subtle. Those who wish to hear, according to their desires, will each obtain what they seek.' The Buddha immediately responded, and Manjusri (文殊師利) immediately came to the Buddha's place with twenty-five superior persons and all the Devas (天子), prostrated themselves, and stood aside.

The Bodhisattva of Light and Wisdom asked Manjusri (文殊師利), 'The Buddha is here, so why are you able to preach the Dharma elsewhere?' Manjusri (文殊師利) said, 'The reason I am not here is that the Buddha is very venerable and unapproachable, and what I say may or may not be pleasing to Tathagata (怛薩阿竭), so I preach on one side.' That Bodhisattva then asked, 'What Dharma do you preach that can...'

怛薩阿竭者？」文殊師利答言：「佛自知之。」復言：「雖爾會說其意。」文殊師利則言：「如我所知少當說。」則言：「何言是？」文殊師利言：「如所說，所說法而不異。如怛薩阿竭，如本際而不可說，如法住如法說。為怛薩阿竭意，無所止、無所斷，亦不緣亦無所緣，亦無所增亦無所減，作是說而不失怛薩阿竭意，亦于身無所失，亦不令他人有所失，亦不亡法，亦不亡生死，亦不亡泥洹，作是說者亦不失怛薩阿竭意。」

佛言：「善哉善哉！如文殊師利所說，以可怛薩阿竭意。所以者何。亦不過亦不減。適在中無所想。所以者何？文殊師利俗三昧說事如故，不見諸法有所增者、有所減者。如文殊師利所說，不失怛薩阿竭意。」說是語時，八百天子皆得無所從生法忍。

爾時眾會中復有二百天子，皆前以發菩薩意而未堅固，皆欲墮落，各各有念：「佛法無有極，難得至佛。我等不在菩薩學中，不如取羅漢辟支佛而般泥洹。」佛悉知是人可成為菩薩而中欲意轉，佛便化作一迦羅越，持百味飯滿缽赍到佛所，前而作禮，以缽上佛：「惟加哀受之。」佛即受缽。文殊師利便從坐起，叉手白佛：「雖食，當念故恩。」舍利弗心念：「佛本從何等，而文殊師利言當念故恩乎？」則問佛：「文殊師利本有何功德而

【現代漢語翻譯】現代漢語譯本：『什麼是怛薩阿竭者（Tathagata，如來）？』文殊師利（Manjushri）回答說：『佛自己知道。』又說：『即使這樣，也請大概說說其中的意思。』文殊師利便說：『依我所知，略微說一點。』又問：『說什麼呢？』文殊師利說：『如所說，所說的法沒有差異。如怛薩阿竭，如本來的實際而不可說，如法安住，如法宣說。爲了怛薩阿竭的意義，沒有止息、沒有斷絕，也不攀緣、也沒有所攀緣，也沒有增加、也沒有減少，這樣說而不失去怛薩阿竭的意義，對於自身也沒有失去什麼，也不使他人失去什麼，也不喪失法，也不喪失生死，也不喪失涅槃，這樣說的人也不失去怛薩阿竭的意義。』佛說：『好啊好啊！如文殊師利所說，可以表達怛薩阿竭的意義。為什麼呢？既不過分也不減少。恰好在中間沒有妄想。為什麼呢？文殊師利用世俗的三昧說事如常，不見諸法有所增加、有所減少。如文殊師利所說，不失去怛薩阿竭的意義。』說這些話的時候，八百天子都獲得了無所從生法忍（anutpattika-dharma-kshanti）。當時，大眾中還有二百天子，先前已經發了菩薩心但還不堅定，都想要退墮，各自心中想：『佛法沒有止境，難以達到成佛。我們不在菩薩的修行中，不如取得阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的果位而入涅槃。』佛知道這些人可以成為菩薩但心中意念轉變，佛便化作一個迦羅越（Kāravika，一種鳥），拿著盛滿百味飯的缽來到佛所，上前作禮，將缽獻給佛：『希望您慈悲接受。』佛就接受了缽。文殊師利便從座位上站起，合掌對佛說：『即使食用，也應當念及過去的恩德。』舍利弗（Sariputra）心中想：『佛本來從何而來，而文殊師利說應當念及過去的恩德呢？』便問佛：『文殊師利本來有什麼功德而

【English Translation】 English version: 『What is the Tathagata (怛薩阿竭者)?』 Manjushri (文殊師利) replied: 『The Buddha knows it himself.』 He further said: 『Even so, please explain its meaning in brief.』 Manjushri then said: 『According to my understanding, I will say a little.』 He asked: 『What is it that you will say?』 Manjushri said: 『As it is said, the Dharma that is spoken is without difference. Like the Tathagata, like the original reality which is unspeakable, abiding in the Dharma, speaking according to the Dharma. For the meaning of the Tathagata, there is no cessation, no cutting off, neither clinging nor anything to cling to, neither increase nor decrease. Speaking thus does not lose the meaning of the Tathagata, nor does one lose anything in oneself, nor cause others to lose anything, nor lose the Dharma, nor lose birth and death, nor lose Nirvana. One who speaks thus does not lose the meaning of the Tathagata.』 The Buddha said: 『Excellent, excellent! As Manjushri has said, it can express the meaning of the Tathagata. Why? It is neither too much nor too little. It is just in the middle, without any thought. Why? Manjushri speaks of things as they are with mundane samadhi, not seeing any increase or decrease in all dharmas. As Manjushri has said, it does not lose the meaning of the Tathagata.』 When these words were spoken, eight hundred devas (天子) all attained the Anutpattika-dharma-kshanti (無所從生法忍). At that time, there were also two hundred devas in the assembly who had previously aroused the Bodhi-mind but were not firm, and all wanted to fall back. Each had the thought: 『The Buddha-dharma has no end, it is difficult to attain Buddhahood. We are not in the practice of Bodhisattvas, it is better to attain the state of Arhat (羅漢) or Pratyekabuddha (辟支佛) and enter Nirvana.』 The Buddha knew that these people could become Bodhisattvas but their minds were changing. The Buddha then transformed into a Kāravika (迦羅越, a type of bird), carrying a bowl filled with food of a hundred flavors, and came to the Buddha, prostrated himself, and offered the bowl to the Buddha: 『May you have mercy and accept it.』 The Buddha then accepted the bowl. Manjushri then rose from his seat, put his palms together, and said to the Buddha: 『Even when eating, one should remember past kindness.』 Sariputra (舍利弗) thought in his heart: 『From where did the Buddha originally come, that Manjushri says one should remember past kindness?』 He then asked the Buddha: 『What merit did Manjushri originally have that』

置怛薩阿竭。」佛言：「且忍，今為汝決狐疑。」即以缽舍地，其缽便下沒過諸佛剎，直下過七十二恒邊沙等剎土，剎土名曰漚呵沙(漚呵沙者天竺語，漢言名曰明開闢)，其佛號荼毗羅耶(漢曰光明王)，今現在。其缽在彼佛剎住止空中，亦無持者。缽所過諸佛剎，其佛侍者皆問佛：「是缽從何所來？」諸佛言：「上方有剎名曰沙呵，佛號字釋迦文，缽從彼來。所以者何？救護墮落菩薩意故，以變化感動。」

佛語舍利弗：「行求缽來。」舍利弗即承佛威神，自以慧力入萬三昧，過萬佛剎亦不見亦不得。從三昧還白佛：「求之不見不得。」佛言：「且舍。」佛復謂大目揵連：「行求索缽。」則承佛威神，自蒙神足力入八千三昧，過八千佛剎，無所見無所得。則從三昧還白佛：「求之不見不能得。」佛語須菩提：「行求缽來。」則入萬二千三昧，過萬二千佛剎亦不見亦不得。即從三昧還白佛：「求之不見不能得。」則五百尊比丘，各各以神足行求索缽，亦不能見亦不能得。

須菩提從座起白彌勒菩薩：「仁者高才一生補處，現當來佛。吾等行求缽不能得，惟行求之。」彌勒則答言：「如若所說實一生補處，今者不及文殊師利所作三昧及其名字。聽我所言。我作佛時，如恒邊沙等悉為文殊師利，復不能知我

【現代漢語翻譯】現代漢語譯本：『放置於 Tathagata (如來)處。』佛說：『暫且忍耐，現在為你解決疑惑。』隨即以缽投向地面，那缽便向下沉沒，經過諸佛剎土，一直向下穿過七十二恒河沙數般的剎土，那剎土名為漚呵沙 (Okkasa，漚呵沙是天竺語，漢語意思是明開闢)，那裡的佛號為荼毗羅耶 (Tapaniya，漢譯光明王)，現在還在世。那缽在那佛剎停留在空中，也沒有人拿著。缽所經過的諸佛剎土，那些佛的侍者都問佛：『這缽是從哪裡來的？』諸佛說：『上方有個剎土名為沙呵 (Saha)，佛號釋迦文 (Sakyamuni)，缽是從那裡來的。這是為什麼呢？爲了救護墮落的菩薩的意願，以變化來感動。』佛告訴舍利弗 (Sariputra)：『去尋找缽來。』舍利弗立即憑藉佛的威神之力，用自己的智慧進入萬種三昧，經過萬個佛剎也沒有看見也沒有得到。從三昧中出來后稟告佛：『尋找了，沒有看見，沒有得到。』佛說：『暫且放下。』佛又對大目犍連 (Maha Moggallana)說：『去尋找缽。』大目犍連就憑藉佛的威神，蒙受神通之力進入八千種三昧，經過八千個佛剎，什麼也沒看見，什麼也沒得到。於是從三昧中出來后稟告佛：『尋找了，沒有看見，不能得到。』佛告訴須菩提 (Subhuti)：『去尋找缽來。』須菩提就進入一萬二千種三昧，經過一萬二千個佛剎也沒有看見也沒有得到。隨即從三昧中出來后稟告佛：『尋找了，沒有看見，不能得到。』於是五百位尊者比丘，各自用神通去尋找缽，也不能看見也不能得到。須菩提從座位上起身，對彌勒菩薩 (Maitreya Bodhisattva)說：『仁者您才華高超，是一生補處菩薩，現在是當來之佛。我們去尋找缽都不能得到，希望您去尋找。』彌勒回答說：『如果像你們所說，我確實是一生補處菩薩，現在也比不上文殊師利 (Manjusri)所作的三昧及其名字。聽我說，我成佛的時候，即使有恒河沙數般的文殊師利，也不能完全瞭解我。』

【English Translation】 English version: 'Place it with the Tathagata (Thus Come One).' The Buddha said, 'Be patient for now, I will resolve your doubts.' Immediately, he cast the bowl to the ground, and the bowl sank down, passing through all the Buddha-lands, directly down through seventy-two Ganges-river-sands worth of lands. That land is named Okkasa (Okkasa in the language of India, meaning 'bright opening' in Chinese), and the Buddha there is named Tapaniya (Light King in Chinese), who is currently present. The bowl remains in the air in that Buddha-land, with no one holding it. In the Buddha-lands that the bowl passed through, the attendants of those Buddhas all asked their Buddhas, 'Where did this bowl come from?' The Buddhas said, 'Above, there is a land named Saha, where the Buddha is named Sakyamuni, and the bowl came from there. Why is this? It is to save the intention of a fallen Bodhisattva, using transformation to move them.' The Buddha said to Sariputra (Shariputra), 'Go seek the bowl.' Sariputra immediately relied on the Buddha's majestic power, using his wisdom to enter ten thousand samadhis, passing through ten thousand Buddha-lands, yet he did not see it nor obtain it. Returning from samadhi, he reported to the Buddha, 'I sought it, but did not see it, did not obtain it.' The Buddha said, 'Set it aside for now.' The Buddha then said to Maha Moggallana (Great Maudgalyayana), 'Go seek the bowl.' He then relied on the Buddha's majestic power, receiving the power of spiritual feet, entering eight thousand samadhis, passing through eight thousand Buddha-lands, seeing nothing, obtaining nothing. Then, returning from samadhi, he reported to the Buddha, 'I sought it, but did not see it, could not obtain it.' The Buddha said to Subhuti (Subhūti), 'Go seek the bowl.' He then entered twelve thousand samadhis, passing through twelve thousand Buddha-lands, yet he did not see it nor obtain it. Immediately, returning from samadhi, he reported to the Buddha, 'I sought it, but did not see it, could not obtain it.' Then, five hundred venerable Bhikkhus, each using their spiritual feet, went to seek the bowl, but could not see it nor obtain it. Subhuti rose from his seat and said to Maitreya Bodhisattva (Maitreya Bodhisattva), 'Benevolent one, you are highly talented, a Bodhisattva destined for Buddhahood in one lifetime, the future Buddha. We have sought the bowl but could not obtain it, we hope you will seek it.' Maitreya then replied, 'If it is as you say, that I am indeed a Bodhisattva destined for Buddhahood in one lifetime, even now I am not equal to the samadhi and the name of Manjusri (Mañjuśrī). Listen to what I say. When I become a Buddha, even if there are as many Manjusris as there are sands in the Ganges River, they still could not fully know me.'

行步舉足下足之事；如今者實不逮及。不如報文殊師利而行求之。」則須菩提白佛：「唯怛薩阿竭！當令文殊師利而行求缽。」佛即謂文殊師利：「行求缽來。」文殊師利即默聲，以受教即自思念，而不起坐、不離佛、不捨眾會，於是便能致缽。即時三昧為無所不遍入，即于眾會以手指地，其手而下行，所過佛剎悉為諸佛接其足，下方莫不聞其聲道：「釋迦文佛致問。」其臂者一一毛放億百千光明，一一明者有億百千蓮華，一一蓮華上者皆有菩薩，其菩薩者皆各各嘆釋迦文佛。是所過剎土皆為六反震動，其剎土皆嚴莊幢幡而起，所過處悉皆見文殊師利以右手悉接諸佛足，皆言釋迦文佛之所致問。過七十二恒邊沙等剎，到明開闢剎土，乃至荼毗羅耶佛所，前作禮，為釋迦文佛致問。其臂上毛一一毛有億百千光明億百千蓮華，一一蓮華上各有坐菩薩，悉嘆釋迦文佛功德。其菩薩光明、彼佛光明如不相錯，各各自見光明王佛邊有侍者。而尊菩薩名曰光尊，自問其佛：「是誰手臂姝好乃爾？其毛光明，蓮華菩薩之所歌嘆彼佛功德。」其佛言：「上方過七十二恒邊沙等剎土，名曰沙呵，其佛號字釋迦文佛，今現在前。有菩薩名文殊師利，不可思議僧涅，其智無所不度，以續在彼佛前，坐用缽故而投手乃到是間。」其菩薩悉作是念

【現代漢語翻譯】現代漢語譯本行走、邁步、放下腳的事情，現在我確實不如他。不如稟告文殊師利（Manjushri，智慧的象徵）讓他去求缽。』於是須菩提（Subhuti，解空第一）對佛說：『是的，怛薩阿竭（Tathagata，如來）！應當讓文殊師利去求缽。』佛就對文殊師利說：『去求缽來。』文殊師利隨即沉默不語，以表示接受教誨，然後自己思念，既不起身，也不離開佛，也不捨棄大眾，於是便能取得缽。當時三昧（Samadhi，禪定）之力無所不遍地進入，隨即在大眾中用手指地，他的手向下行進，所經過的佛剎（Buddha-kshetra，佛土）都由諸佛接住他的腳，下方沒有聽不到他的聲音的，說道：『釋迦文佛（Sakyamuni Buddha）致以問候。』他的手臂上每一根毛都放出億百千光明，每一道光明中都有億百千蓮華，每一朵蓮華上都有菩薩，這些菩薩都各自讚嘆釋迦文佛。所經過的剎土都發生六種震動，這些剎土都莊嚴地豎立起幢幡，所經過之處都看見文殊師利用右手接住諸佛的腳，都說釋迦文佛致以問候。經過七十二恒河沙數（Ganges sands，極大的數量單位）般的剎土，到達明開闢剎土，乃至荼毗羅耶佛（Tathagata，如來）所在之處，向前作禮，為釋迦文佛致以問候。他的手臂上每一根毛都有億百千光明，億百千蓮華，每一朵蓮華上都各有坐著的菩薩，都讚歎釋迦文佛的功德。這些菩薩的光明、彼佛的光明好像沒有錯亂，各自都看見光明王佛（Tathagata，如來）身邊有侍者。有一位尊貴的菩薩名叫光尊，自己問他的佛：『是誰的手臂如此美好？他的毛髮放出光明，蓮華上的菩薩都在歌頌讚嘆那位佛的功德。』那位佛說：『上方經過七十二恒河沙數般的剎土，名叫沙呵（Saha，娑婆世界），那裡的佛號是釋迦文佛，現在就在那裡。有一位菩薩名叫文殊師利，具有不可思議的僧涅（Samjna，想蘊），他的智慧無所不度，因為在那位佛前，坐著用缽的緣故，所以投出的手才到達這裡。』這些菩薩都這樣想念。

【English Translation】 English version The matter of walking, stepping, and placing the feet; now, I am truly not as capable as him. It would be better to report to Manjushri (Manjushri, symbol of wisdom) and have him seek the alms bowl.』 Then Subhuti (Subhuti, foremost in understanding emptiness) said to the Buddha: 『Yes, Tathagata (Tathagata, Thus Come One)! It should be Manjushri who goes to seek the alms bowl.』 The Buddha then said to Manjushri: 『Go and seek the alms bowl.』 Manjushri immediately remained silent, indicating his acceptance of the teaching, and then contemplated, neither rising from his seat, nor leaving the Buddha, nor abandoning the assembly, and thus he was able to obtain the alms bowl. At that time, the Samadhi (Samadhi, meditative concentration) power pervaded everywhere, and immediately within the assembly, he pointed his finger to the ground, and his hand moved downward, and in every Buddha-kshetra (Buddha-kshetra, Buddha-field) that it passed, all the Buddhas received his feet, and there was no place below that did not hear his voice, saying: 『Sakyamuni Buddha (Sakyamuni Buddha) sends his greetings.』 Each hair on his arm emitted billions of hundreds of thousands of rays of light, and in each ray of light there were billions of hundreds of thousands of lotuses, and on each lotus there was a Bodhisattva, and each of these Bodhisattvas praised Sakyamuni Buddha. The lands that were passed all experienced six kinds of earthquakes, and these lands were all adorned with banners and streamers, and everywhere it was seen that Manjushri used his right hand to receive the feet of all the Buddhas, and all said that Sakyamuni Buddha sent his greetings. Passing through seventy-two Ganges sands (Ganges sands, extremely large number) of lands, he arrived at the land of Manifest Illumination, even to the place of the Buddha Tura-viroya (Tathagata, Thus Come One), and bowed forward, conveying the greetings of Sakyamuni Buddha. Each hair on his arm had billions of hundreds of thousands of rays of light, billions of hundreds of thousands of lotuses, and on each lotus there was a Bodhisattva seated, all praising the merits of Sakyamuni Buddha. The light of these Bodhisattvas and the light of that Buddha seemed not to be confused, and each saw that there were attendants beside the Buddha of the King of Light (Tathagata, Thus Come One). And a venerable Bodhisattva named Light Venerable, asked his Buddha: 『Whose arm is so beautiful? His hair emits light, and the Bodhisattvas on the lotuses are singing and praising the merits of that Buddha.』 That Buddha said: 『Above, passing through seventy-two Ganges sands of lands, there is a land called Saha (Saha, the world we live in), and the Buddha there is named Sakyamuni Buddha, and he is present there now. There is a Bodhisattva named Manjushri, possessing inconceivable Samjna (Samjna, conceptualization), his wisdom pervades everything, and because he is sitting before that Buddha, using the alms bowl, that is why the hand he extended has reached here.』 All these Bodhisattvas thought in this way.

，皆白其佛：「譬如渴人慾得飲，愿欲得見釋迦文佛、文殊師利及其剎土。」其佛即以兩眉中央相而放光明，徹照過七十二恒邊沙剎，乃至沙呵剎悉為開闢，其有人見其光明者皆得安隱。其身譬如遮迦越羅，其有凡比丘者得須陀洹。其過三道上者，皆有八惟務禪，應時得羅漢。其菩薩身得是光明者，皆逮得日明三昧。荼毗羅耶佛剎諸菩薩，從彼間悉見是間及諸聲聞諸菩薩。以見是間剎土則而淚出，便言：「若琉璃清凈及其摩尼墮其污泥，誠可惜之。所以者何？沙呵剎土諸菩薩，誠可惜之，而生彼間。」荼毗羅耶佛謂波羈頭菩薩：「汝不曉是，勿得說之。所以者何？我剎土千劫行禪，不如彼佛剎人行慈從日出至食，其所功德過倍是間。彼之菩薩雖有宿命，行法如彈指頃者其罪盡索。」

是間菩薩悉問佛：「是光明從何所來？今身皆安隱。」佛則言：「下方過七十二恒邊沙等佛剎土，名漚呵沙。何佛者？號字荼毗羅耶，放兩眉中央相光明。」菩薩悉白佛：「愿聞欲見漚呵沙剎土及怛薩阿竭荼毗羅耶。」應時釋迦文放足下光明，照下方過七十二恒邊沙等剎，漚呵沙剎土及荼毗羅耶佛盡為開闢。彼剎菩薩見其光明入其身，悉得摩仳低三昧具足(三昧者天竺語，漢解之名須彌光明)。是間菩薩盡見彼佛及剎，譬如在地住者

【現代漢語翻譯】現代漢語譯本：所有菩薩都稟告他們的佛說：『譬如口渴的人想要喝水，我們現在想要見到釋迦文佛（Sakyamuni Buddha）、文殊師利（Manjusri）以及他們的剎土（Buddha-land）。』那位佛就從兩眉之間的白毫相（urna）放出光明，徹底照耀超過七十二恒河沙數（Ganges sands）的佛剎（Buddha-land），乃至娑婆世界（Saha world）都被照亮開闢，凡是見到這光明的人都得到安穩。他們的身體就像轉輪聖王（cakravartin），凡是凡夫比丘（bhikkhu）都能證得須陀洹果（Srotapanna）。那些超越三惡道（three realms of suffering）的人，都能獲得八種勝妙禪定（eight jhanas），立刻證得阿羅漢果（Arhat）。那些菩薩（Bodhisattva）得到這光明，都能獲得日明三昧（Surya-prabha-samadhi）。荼毗羅耶佛剎（Tapaniya Buddha-land）的菩薩們，從那裡完全看見這個世界以及這裡的聲聞（Sravaka）和菩薩。因為看見這個世界的剎土就流下眼淚，便說：『如果琉璃（vaidurya）清凈以及摩尼寶珠（mani-jewel）掉進污泥里，實在可惜。』為什麼呢？娑婆世界（Saha world）的菩薩們，實在可惜啊，竟然生在那裡。』荼毗羅耶佛（Tapaniya Buddha）對波羈頭菩薩（Bakkula Bodhisattva）說：『你不瞭解這件事，不要這樣說。為什麼呢？我的剎土（Buddha-land）的人修行禪定一千劫（kalpa），不如那個佛剎（Buddha-land）的人從日出到中午行慈心（metta），他們所獲得的功德超過這裡一倍。那裡的菩薩即使有宿命通（knowledge of past lives），像彈指頃那樣修行佛法，他們的罪業都能完全消除。』

這個世界的菩薩們都問佛：『這光明從哪裡來？現在我們都感到安穩。』佛就說：『下方超過七十二恒河沙數（Ganges sands）的佛剎（Buddha-land），名叫漚呵沙（Okasa）。那裡的佛是誰呢？名號叫做荼毗羅耶（Tapaniya），放出兩眉中央的白毫相（urna）光明。』菩薩們都稟告佛說：『希望聽聞並看見漚呵沙剎土（Okasa Buddha-land）以及怛薩阿竭荼毗羅耶（Tathagata Tapaniya）。』當時釋迦文佛（Sakyamuni Buddha）從腳下放出光明，照耀下方超過七十二恒河沙數（Ganges sands）的佛剎（Buddha-land），漚呵沙剎土（Okasa Buddha-land）以及荼毗羅耶佛（Tapaniya Buddha）完全被照亮開闢。那個剎土（Buddha-land）的菩薩看見光明進入他們的身體，都獲得摩仳低三昧具足（Mati Samadhi）（三昧（Samadhi）是天竺語（Indian language），漢譯的意思是須彌光明（Sumeru light））。這個世界的菩薩完全看見那尊佛以及他的剎土（Buddha-land），就像住在地上的人一樣。

【English Translation】 English version: All the Bodhisattvas reported to their Buddha: 'It's like a thirsty person wanting to drink, we now wish to see Sakyamuni Buddha (Sakyamuni Buddha), Manjusri (Manjusri), and their Buddha-lands (Buddha-land).' That Buddha then emitted light from the urna (urna) between his eyebrows, thoroughly illuminating over seventy-two Ganges sands (Ganges sands) of Buddha-lands (Buddha-land), even the Saha world (Saha world) was illuminated and opened up, and all who saw this light obtained peace. Their bodies were like those of a Chakravartin (cakravartin), and all ordinary Bhikkhus (bhikkhu) attained the state of Srotapanna (Srotapanna). Those who transcended the three realms of suffering (three realms of suffering) all obtained the eight excellent Jhanas (eight jhanas), and immediately attained Arhatship (Arhat). Those Bodhisattvas (Bodhisattva) who received this light all attained the Surya-prabha-samadhi (Surya-prabha-samadhi). The Bodhisattvas of Tapaniya Buddha-land (Tapaniya Buddha-land) completely saw this world and the Sravakas (Sravaka) and Bodhisattvas here from there. Because they saw the Buddha-land of this world, they shed tears and said: 'If pure Vaidurya (vaidurya) and Mani-jewels (mani-jewel) fall into the mud, it is truly a pity.' Why? The Bodhisattvas of the Saha world (Saha world) are truly pitiable, that they were born there.' Tapaniya Buddha (Tapaniya Buddha) said to Bakkula Bodhisattva (Bakkula Bodhisattva): 'You do not understand this, do not say such things. Why? The people of my Buddha-land (Buddha-land) practicing meditation for a thousand kalpas (kalpa) are not equal to the people of that Buddha-land (Buddha-land) practicing loving-kindness (metta) from sunrise to noon, their merits surpass this place twofold. Even if the Bodhisattvas there have knowledge of past lives (knowledge of past lives), if they practice the Dharma for the time it takes to snap one's fingers, their sins will be completely eliminated.'

The Bodhisattvas of this world all asked the Buddha: 'Where does this light come from? Now we all feel at peace.' The Buddha said: 'Below, beyond seventy-two Ganges sands (Ganges sands) of Buddha-lands (Buddha-land), is a world called Okasa (Okasa). Who is the Buddha there? His name is Tapaniya (Tapaniya), and he emits light from the urna (urna) between his eyebrows.' The Bodhisattvas all reported to the Buddha: 'We wish to hear and see the Okasa Buddha-land (Okasa Buddha-land) and Tathagata Tapaniya (Tathagata Tapaniya).' At that time, Sakyamuni Buddha (Sakyamuni Buddha) emitted light from his feet, illuminating the Buddha-lands (Buddha-land) below, beyond seventy-two Ganges sands (Ganges sands), and the Okasa Buddha-land (Okasa Buddha-land) and Tapaniya Buddha (Tapaniya Buddha) were completely illuminated and opened up. The Bodhisattvas of that Buddha-land (Buddha-land) saw the light enter their bodies and all attained the Mati Samadhi (Mati Samadhi) completely (Samadhi (Samadhi) is an Indian language (Indian language), and its Chinese translation means Sumeru light (Sumeru light)). The Bodhisattvas of this world completely saw that Buddha and his Buddha-land (Buddha-land), just like people living on the ground.

，莫不見日月星宿。下方見是間，亦如是間見下方荼毗羅耶漚呵沙剎土。

文殊師利以右手取其缽，與無央數拘利那術百千菩薩俱而來上。所過諸剎土，其蓮華一一毛光明稍稍而盡，其缽便在手中。是間文殊師利則從坐起，為佛作禮，以缽授佛，佛則受之。其菩薩從下上者悉作禮，各各自以佛名謝釋迦文佛。怛薩阿竭即時各令就坐。悉皆受教，各各而坐。

佛謂舍利弗：「向之所問，用文殊師利所問故，今為汝說之。已過去無央數不可計阿僧祇劫，爾時有佛號字勇莫能勝，其剎名無常。爾時諸聲聞八萬四千人，菩薩萬二千人俱悉會，其佛為三道家如說法。」佛言：「時怛薩阿竭勇莫能勝，於五惡世而作佛。有比丘名慧王，明於經法，持缽入惟致國中而行分衛，得百味飯若干種食。爾時有尊者子名離垢王，為乳母所抱持，在城門外而住。其兒遙見明經比丘，欲從抱下，得下便取之求其食，比丘即以蜜餅授與之。其兒則食之，知味甘美，隨比丘而行，不顧念乳母，便隨至勇莫能勝佛所，則為佛作禮而坐一面。若那羅耶比丘以所持缽得食而與是兒，令上其佛，兒則受之以上怛薩阿竭。其佛受食，缽則為滿，其兒所持缽食續如故。復以是食遍八萬四千比丘及菩薩萬二千人，各各悉飽滿，其兒所持食續復如故。佛以

【現代漢語翻譯】現代漢語譯本：莫不見日月星辰。下方所見是此間，亦如在此間見到下方荼毗羅耶漚呵沙剎土（Tupilaya Aukasa Kshetra）。

文殊師利菩薩（Manjusri）用右手取過缽，與無數拘利那術（Kuli Natu）百千菩薩一同從下方上來。所經過的各個剎土，每一朵蓮花的光明都漸漸消失，那缽便到了文殊師利菩薩手中。此時，文殊師利菩薩從座位上起身，向佛作禮，將缽交給佛，佛便接了過去。那些從下方上來的菩薩都向佛作禮，各自以佛的名號感謝釋迦牟尼佛（Sakyamuni Buddha）。諸位怛薩阿竭（Tathagata）立刻讓菩薩們就座。菩薩們都接受教誨，各自坐下。

佛告訴舍利弗（Sariputra）: '先前你所問的問題，是因為文殊師利菩薩所問的緣故，現在我為你解說。在過去無數不可計數阿僧祇劫（Asankhya kalpas）之前，那時有一尊佛，名號為勇莫能勝（Yung Mo Neng Sheng），他的剎土名為無常（Wu Chang）。當時有八萬四千位聲聞（Sravaka），一萬二千位菩薩聚集在一起，那位佛為三道家如實說法。' 佛說：'當時怛薩阿竭勇莫能勝，在五濁惡世成佛。有一位比丘，名叫慧王（Hui Wang），精通經法，拿著缽到惟致國（Wei Zhi Guo）中去乞食，得到了各種各樣的百味飯食。當時有一位尊者之子，名叫離垢王（Li Gou Wang），被乳母抱著，站在城門外。那孩子遠遠地看見了這位精通經法的比丘，想要從乳母的懷抱中下來，一得到機會就下來，去拿比丘的食物，比丘便給了他一塊蜜餅。那孩子吃了蜜餅，知道味道甘美，便跟隨著比丘行走，不顧念乳母，一直跟隨到勇莫能勝佛所在的地方，於是向佛作禮，在一旁坐下。如果那羅延（Narayana）比丘用他所持的缽得到食物，便給這個孩子，讓他獻給佛，孩子便接受食物獻給怛薩阿竭。佛接受了食物，缽立刻就滿了，而孩子所持的食物仍然像原來一樣。又用這些食物分給八萬四千位比丘和一萬二千位菩薩，每個人都吃得飽飽的，而孩子所持的食物仍然像原來一樣。佛用'

【English Translation】 English version: They cannot fail to see the sun, moon, and stars. What is seen below is this realm, just as in this realm, the Tupilaya Aukasa Kshetra (the land of Tupilaya Aukasa) is seen below.

Manjusri (Manjusri Bodhisattva) took the bowl with his right hand and came up with countless Kuli Natu (Kuli Natu) hundreds of thousands of Bodhisattvas. In each of the Buddha-lands they passed through, the light of each lotus flower gradually disappeared, and the bowl was in Manjusri's hand. At this time, Manjusri Bodhisattva rose from his seat, bowed to the Buddha, and handed the bowl to the Buddha, who then received it. The Bodhisattvas who came up from below all bowed to the Buddha, each thanking Sakyamuni Buddha (Sakyamuni Buddha) by the name of the Buddha. The Tathagatas (Tathagatas) immediately asked the Bodhisattvas to take their seats. The Bodhisattvas all accepted the teachings and sat down.

The Buddha said to Sariputra (Sariputra): 'The question you asked earlier was because Manjusri Bodhisattva asked it, so now I will explain it to you. Countless incalculable Asankhya kalpas (Asankhya kalpas) ago, there was a Buddha named Yung Mo Neng Sheng (Yung Mo Neng Sheng), and his Buddha-land was named Wu Chang (Impermanence). At that time, there were 84,000 Sravakas (Sravakas) and 12,000 Bodhisattvas gathered together, and that Buddha spoke the Dharma truthfully for the three paths.' The Buddha said: 'At that time, the Tathagata Yung Mo Neng Sheng became a Buddha in the evil world of the five turbidities. There was a Bhikkhu named Hui Wang (King of Wisdom), who was well-versed in the scriptures. He took his bowl and went to Wei Zhi Guo (Wei Zhi Kingdom) to beg for food, and he obtained various kinds of food with a hundred flavors. At that time, there was a son of a venerable one named Li Gou Wang (King of Freedom from Defilement), who was held by his wet nurse and stood outside the city gate. The child saw the Bhikkhu who was well-versed in the scriptures from afar and wanted to come down from the wet nurse's arms. As soon as he had the chance, he came down and reached for the Bhikkhu's food. The Bhikkhu gave him a honey cake. The child ate the honey cake, knew that it tasted sweet, and followed the Bhikkhu, not caring about the wet nurse, and followed him all the way to where the Buddha Yung Mo Neng Sheng was. Then he bowed to the Buddha and sat on one side. If the Narayana (Narayana) Bhikkhu obtained food with his bowl, he would give it to this child and let him offer it to the Buddha. The child would receive the food and offer it to the Tathagata. The Buddha received the food, and the bowl was immediately full, but the food held by the child remained the same as before. Then he used this food to distribute it to 84,000 Bhikkhus and 12,000 Bodhisattvas, and everyone was full, but the food held by the child remained the same as before. The Buddha used'

威神令兒歡喜，並蒙本之功德即為盡信，便前而住，即嘆其佛，所持缽食而奉上。以應時滿，其所持者亦不缺減，遍比丘及諸菩薩其食續在，乃知佛尊亦不盡索而復增益。其供養佛者，功德可重而增。」

佛語舍利弗：「是兒以一缽食，乃至七日其食不減，滿則如故。其佛阿波羅耆陀陀教導其兒，自歸佛及法、比丘僧，授與五戒，教令悔過，勸助功德。乃發阿耨多羅三耶三菩心。其兒父母求索子無所不遍，乃至怛薩阿竭所，前為佛作禮而住。其子見父母，前為作禮而譽言：『我今入菩薩法，用一切故愿復發意。所以者何？難值佛故。』語其父母：『視佛相及其種好，其慧無所不遍，其道以度。愿欲我身令得作沙門。所以者何？難與怛薩阿竭會故。』父母即言：『善哉善哉！隨子之所欲歡樂。子之所求，悉如子之愿。吾等亦復發心，當從汝為法，則今悉放其舍宅，亦復效汝而為沙門。』」

佛語舍利弗：「是兒之所言，父母及五百人悉發阿耨多羅三耶三菩心，悉于阿波羅耆陀陀佛所皆作沙門。」佛語舍利弗：「汝之所疑者，即若那羅耶比丘者文殊師利是，其時兒尊者子惟摩羅和耶者則是我身。文殊師利以食與我，作其功德而令發心，是則本之初發阿耨多羅三耶三菩心恩師。」佛語舍利弗：「汝欲知其今佛十

【現代漢語翻譯】現代漢語譯本威神使得孩童歡喜，並且因為完全相信供養的功德，便走到佛前，讚歎佛陀，將自己所持的缽食奉獻上去。食物應時充滿缽，而他所持的食物也不減少，食物持續供給所有的比丘和菩薩，這才知道佛陀的尊貴，不會耗盡供養反而會增加。這樣供養佛陀的人，功德是極其重大而會增長的。

佛陀告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『這個孩童以一缽食物供養，乃至七天食物都不會減少，滿了之後還會恢復如初。那位佛陀阿波羅耆陀陀（Aparājitata，佛名）教導這個孩童，讓他皈依佛、法、比丘僧，授予他五戒，教導他懺悔過錯，勸勉他行善積德，於是發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。這個孩童的父母四處尋找孩子，無所不至，甚至來到怛薩阿竭（Tathāgata，如來）所在之處，走到佛前頂禮而立。他們的孩子見到父母，走到他們面前頂禮並讚歎說：『我現在進入菩薩法，爲了利益一切眾生而發願。這是為什麼呢？因為很難遇到佛陀啊。』他告訴父母：『看看佛陀的相貌和各種美好之處，他的智慧無所不遍，他的道可以度化眾生。我希望能夠出家做沙門（śrāmaṇa，出家修道者）。這是為什麼呢？因為很難與怛薩阿竭相遇啊。』父母立刻說：『好啊好啊！隨你的心意去快樂吧。你所求的，都如你所愿。我們也發心，要跟隨你修習佛法，現在就放棄我們的家宅，也像你一樣出家做沙門。』

佛陀告訴舍利弗：『這個孩童所說的話，使得他的父母和五百人都發起了阿耨多羅三藐三菩提心，都在阿波羅耆陀陀佛那裡出家做了沙門。』佛陀告訴舍利弗：『你所疑惑的那位若那羅耶（Naraya）比丘就是文殊師利（Mañjuśrī，智慧的象徵），當時的孩童尊者子惟摩羅和耶（Vimalarahya）就是我的前身。文殊師利以食物供養我，以此功德令我發心，他是最初令我發起阿耨多羅三藐三菩提心的恩師。』佛陀告訴舍利弗：『你想知道那位佛陀的十…'

【English Translation】 English version The divine power made the child happy, and because he fully believed in the merit of offering, he went before the Buddha, praised the Buddha, and offered the bowl of food he held. The food filled the bowl in due time, and the food he held did not decrease. The food continued to be supplied to all the Bhikkhus (monks) and Bodhisattvas (enlightened beings), and then it was known that the Buddha's dignity would not exhaust the offerings but would increase them. The merit of those who offer to the Buddha in this way is extremely great and will increase.

The Buddha said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'This child offered a bowl of food, and the food will not decrease for seven days, and it will return to its original state when it is full. That Buddha, Aparājitata (Buddha's name), taught the child, let him take refuge in the Buddha, the Dharma (teachings), and the Bhikkhu Sangha (community of monks), gave him the five precepts, taught him to repent of his mistakes, and encouraged him to do good deeds, and then he aroused the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed complete and perfect enlightenment). The child's parents searched for their child everywhere, even to where Tathāgata (the Thus Come One) was, and stood before the Buddha and bowed. Their child saw his parents, went before them, bowed and praised them, saying: 'I am now entering the Bodhisattva path, and I vow to benefit all beings. Why is that? Because it is difficult to meet the Buddha.' He told his parents: 'Look at the Buddha's appearance and all the good things about him, his wisdom is all-pervasive, and his path can save sentient beings. I wish to become a Śrāmaṇa (ascetic). Why is that? Because it is difficult to meet the Tathāgata.' The parents immediately said: 'Good, good! Let your heart be happy. Whatever you ask for, it will be as you wish. We also make a vow to follow you to practice the Dharma, and now we give up our homes and become Śrāmaṇas like you.'

The Buddha said to Śāriputra: 'The words of this child caused his parents and five hundred people to arouse the Anuttarā-samyak-saṃbodhi-citta, and they all became Śrāmaṇas at the place of Buddha Aparājitata.' The Buddha said to Śāriputra: 'The Bhikkhu Naraya (Naraya) you doubted is Mañjuśrī (symbol of wisdom), and the child Venerable Vimalarahya (Vimalarahya) at that time was my former body. Mañjuśrī offered me food, and with this merit, he made me determined to attain enlightenment. He was the first teacher who made me arouse the Anuttarā-samyak-saṃbodhi-citta.' The Buddha said to Śāriputra: 'You want to know the ten…'

種力、四事無所畏，其智慧不可議，悉文殊師利之所發動。所以者何？心則是根本。」

佛復語舍利弗：「如我身等不可數阿僧祇剎土諸佛，悉為文殊師利之所發動，號悉字釋迦文佛。如是佛數，復有號為提式沸佛，復有號式佛，復有號提和竭佛，復有號惟衛佛。」佛語舍利弗：「悉說是諸佛字，從劫至劫未有竟時，皆悉文殊師利之所發動，今現在悉轉法輪中，有般泥洹者，中有行菩薩道者，中有在兜術天上者，中有在母腹者，中有生者，中有舍家求佛者，中有坐佛樹下者，中有成佛者，猶不可盡。」佛謂舍利弗：「文殊師利者，是菩薩之父母，是則為迦羅蜜。屬所問者，何緣而置怛薩阿竭？而我之所得，悉蒙文殊師利恩，以為是恩故。其二百天子即時自念：『諸法學者乃可有所成，吾等尚可。所以者何？今是釋迦文佛，為文殊師利所發意自致成佛，我等何為懈怠？』用是念故其心則堅，悉得盡信阿耨多羅三耶三菩心。文殊師利以手變化而得缽，無所不感動，是謂本之學習。從是剎土乃到下方，過不可數人，皆悉發阿耨多羅三耶三菩心。十方今現在諸佛，皆以珍寶華蓋用供養法故，悉覆三千大千之剎土，從其華蓋盡聞其音，如釋迦文佛之所言，皆文殊師利之所感動。」

佛語舍利弗：「若男子女人慾疾般

【現代漢語翻譯】現代漢語譯本：佛陀具有十種力量（種力，dasabala，佛陀所具有的十種智慧力量）、四種無所畏懼的自信（四事無所畏，catu-vaisaradyani，佛陀在眾人面前宣說自己證悟的真理時，所具有的四種無所畏懼的自信），他的智慧不可思議，這一切都是文殊師利菩薩所啓發推動的。這是什麼原因呢？因為心是根本。'

佛陀又告訴舍利弗：『像我釋迦牟尼佛一樣，無數阿僧祇（asamkhya，極大的數字單位）剎土（ksetra，佛所教化的世界）中的諸佛，都是由文殊師利菩薩所啓發推動的，他們都被稱為悉字釋迦文佛。這樣的佛的數量，還有被稱為提式沸佛的，有被稱為式佛的，有被稱為提和竭佛的，有被稱為惟衛佛的。』佛告訴舍利弗：『如果要把所有這些佛的名字都說完，即使從劫（kalpa，時間單位）至劫也無法說完，他們都是文殊師利菩薩所啓發推動的。他們現在有的正在轉法輪（dharma-cakra，佛陀宣講佛法的行為），有的已經般涅槃（parinirvana，佛陀的最終涅槃），有的正在行菩薩道，有的在兜率天（tusita，欲界天之一，彌勒菩薩現在居住的地方），有的在母親的腹中，有的剛剛出生，有的捨棄家庭追求佛道，有的坐在菩提樹下，有的已經成佛，即使這樣也無法窮盡。』佛告訴舍利弗：『文殊師利菩薩是所有菩薩的父母，是真正的迦羅蜜（karamita，可能是指波羅蜜多，paramita，到達彼岸）。至於你所問的，為什麼佛陀要安置怛薩阿竭（tathagata，如來）？因為我所獲得的一切，都蒙受文殊師利菩薩的恩德，爲了報答這份恩情。』當時，那二百位天子立刻想到：『學習佛法的人才能夠有所成就，我們也是可以的。這是什麼原因呢？因為現在這位釋迦文佛，也是因為文殊師利菩薩的啓發才最終成佛的，我們為什麼要懈怠呢？』因為這個念頭，他們的心變得堅定，都完全相信了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。文殊師利菩薩用手變化出一個缽（patra，僧人所用的食器），沒有什麼不能感動的，這就是學習的根本。從這個剎土一直到下方，經過無數的人，都發起了阿耨多羅三藐三菩提心。十方現在所有的諸佛，都用珍寶華蓋來供養佛法，覆蓋了三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個巨大世界），從這些華蓋中都能聽到聲音，就像釋迦文佛所說的那樣，這一切都是文殊師利菩薩所啓發推動的。』

佛告訴舍利弗：『如果男子女人想要迅速般涅槃（parinirvana，最終的涅槃）』

【English Translation】 English version: 'The Buddha possesses the ten powers (dasabala, the ten wisdom powers of a Buddha), the fourfold fearlessness (catu-vaisaradyani, the four kinds of fearlessness a Buddha has when proclaiming the truth he has realized in front of a crowd), his wisdom is inconceivable, and all of this is initiated and propelled by Manjushri Bodhisattva. What is the reason for this? Because the mind is the root.'

The Buddha further said to Shariputra: 'Like me, Shakyamuni Buddha, countless asamkhya (an extremely large numerical unit) of Buddha-lands (ksetra, the world where a Buddha teaches) are initiated and propelled by Manjushri Bodhisattva, and they are all called the 'Siddha-letter Shakyamuni Buddha'. The number of such Buddhas also includes those called Tishya-bhi Buddha, those called Shiki Buddha, those called Tishya-vikri Buddha, and those called Vishvabhu Buddha.' The Buddha told Shariputra: 'If one were to name all these Buddhas, it would not be possible even from kalpa (a unit of time) to kalpa, they are all initiated and propelled by Manjushri Bodhisattva. Some of them are now turning the wheel of Dharma (dharma-cakra, the act of the Buddha preaching the Dharma), some have already attained parinirvana (the final nirvana of a Buddha), some are practicing the Bodhisattva path, some are in the Tushita Heaven (tusita, one of the heavens in the desire realm, where Maitreya Bodhisattva currently resides), some are in their mother's womb, some are newly born, some have renounced their families to pursue the Buddha path, some are sitting under the Bodhi tree, and some have already become Buddhas, even so, it is impossible to exhaust them.' The Buddha told Shariputra: 'Manjushri Bodhisattva is the parent of all Bodhisattvas, and is the true karamita (possibly referring to paramita, reaching the other shore). As for what you asked, why does the Tathagata (tathagata, thus-gone-one) establish tathagata? Because everything I have obtained is due to the grace of Manjushri Bodhisattva, and it is to repay this kindness.' At that time, the two hundred devas immediately thought: 'Those who study the Dharma can achieve something, and so can we. What is the reason for this? Because the current Shakyamuni Buddha also ultimately became a Buddha because of the initiation of Manjushri Bodhisattva, why should we be lazy?' Because of this thought, their minds became firm, and they all fully believed in the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). Manjushri Bodhisattva transformed a bowl (patra, a vessel used by monks) with his hand, and there is nothing that cannot be moved, this is the root of learning. From this Buddha-land all the way down, passing through countless people, all have aroused the Anuttara-samyak-sambodhi-citta. All the Buddhas in the ten directions now use jeweled canopies to make offerings to the Dharma, covering the three-thousand-great-thousand world (tri-sahasra-maha-sahasra-lokadhatu, a vast world in Buddhist cosmology), and from these canopies, sounds can be heard, just as Shakyamuni Buddha said, all of this is initiated and propelled by Manjushri Bodhisattva.'

The Buddha told Shariputra: 'If men and women want to quickly attain parinirvana (final nirvana)'

泥洹者，當發阿耨多羅三耶三菩心。所以者何？有人畏生死而不能發心為阿耨多羅三耶三菩心，欲求聲聞作阿羅漢早取般泥洹。其作是言者，我續見在於生死中。有菩薩而精進者，已成至佛。所以者何？以過去無央數不可計阿僧祇劫，爾時有佛號字一切度，壽一萬歲，有百億弟子。有尊比丘名莫能勝，其智慧甚巍巍。後有尊比丘名得大愿，其神足甚亦巍巍。爾時怛薩阿竭整衣服持缽，與比丘俱入常名聞國分衛。其尊比丘智慧備足者在佛之右，其神足比丘在佛之左，有尊比丘名悔智，隨佛后而侍之。八千菩薩而在前導，中有如釋者，中有如天子被服者，中有如天者，中有如四天王者，皆悉令人治道，用怛薩阿竭故。」佛語舍利弗：「時佛以入彼城道徑而過於市。有三尊者子，各各尚小，莊嚴被服甚姝好，而共坐戲。是一兒遙見佛且來，及諸比丘菩薩光明甚巍巍。其小兒謂二兒，以手遙指示之，乃見怛薩阿竭來，光明與相隨者不甚好乃爾。其二兒則言：『以見之。』是一兒便言：『此者一切之中極尊而無與等者，吾等當供養。所以者何？其福無量。』其二兒則答言：『亦無華香，當何以供之？』其一兒則脫著身白珠著手中，便報謂二兒：『是猶可以供佛智者。見怛薩阿竭，不當作貪。』則其二兒效解取著頭上白珠著其手中

【現代漢語翻譯】現代漢語譯本：關於涅槃（Nirvana），應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。為什麼這麼說呢？因為有人畏懼生死輪迴，而不能發起求阿耨多羅三藐三菩提心，只想求作聲聞（Śrāvaka）成為阿羅漢（Arhat），早日進入般涅槃（Parinirvana）。如果有人這樣說，我還會繼續在生死中輪迴。但也有菩薩（Bodhisattva）精進修行，最終成就佛果。這是為什麼呢？因為在過去無央數不可計的阿僧祇劫（Asaṃkhya-kalpa，無數大劫）之前，那時有一尊佛，名號為一切度（Sarvatrāṇa），壽命一萬歲，有百億弟子。其中有一位尊貴的比丘（Bhikṣu），名叫莫能勝（Ajita），他的智慧非常高深。後來又有一位尊貴的比丘，名叫得大愿（Mahāpraṇidhi），他的神通也非常廣大。當時，怛薩阿竭（Tathāgata，如來）整理好衣服，拿著缽，與比丘們一同進入常名聞國（Nityakīrti）乞食。那位智慧圓滿的比丘在佛的右邊，那位神通廣大的比丘在佛的左邊，還有一位尊貴的比丘名叫悔智（Paścād-buddhi），跟隨在佛的後面侍奉。八千位菩薩在前面引導，其中有的像釋（Śakra，帝釋天），有的像天子穿著華麗的衣服，有的像天人，有的像四大天王（Caturmahārājakayikas），都引導人們走上正道，這是因為怛薩阿竭的緣故。」佛告訴舍利弗（Śāriputra）：「當時佛進入那座城市的道路，經過市場。有三位尊貴的人家的孩子，都還很小，穿著華麗的衣服，一起坐在那裡玩耍。其中一個孩子遠遠地看見佛走來，以及比丘和菩薩們的光明非常耀眼。那個小孩對另外兩個小孩說，用手指著遠處，說看見怛薩阿竭來了，光明和跟隨他的人非常殊勝。另外兩個小孩說：『我們看見了。』其中一個小孩便說：『這位是一切之中最尊貴，無與倫比的，我們應當供養他。為什麼呢？因為供養他的福報是無量的。』另外兩個小孩回答說：『我們沒有鮮花和香，用什麼來供養呢？』其中一個小孩便脫下戴在身上的白珠，放在手中，對另外兩個小孩說：『這也可以用來供養佛的智慧。見到怛薩阿竭，不應當吝嗇。』於是另外兩個小孩也效仿他，解下戴在頭上的白珠，放在他的手中。

【English Translation】 English version: Regarding Nirvana, one should generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). Why is this so? Because some people fear the cycle of birth and death and cannot generate the mind for Anuttara-samyak-sambodhi, desiring only to become Śrāvakas (voice-hearers) and Arhats (worthy ones), quickly entering Parinirvana (complete Nirvana). If someone says this, I will continue to be in the cycle of birth and death. But there are also Bodhisattvas (enlightenment beings) who diligently practice and ultimately attain Buddhahood. Why is this? Because in the past, countless and immeasurable Asaṃkhya-kalpas (incalculable eons) ago, there was a Buddha named Sarvatrāṇa (Universal Savior), who lived for ten thousand years and had one hundred billion disciples. Among them was a venerable Bhikṣu (monk) named Ajita (Unconquerable), whose wisdom was exceedingly profound. Later, there was another venerable Bhikṣu named Mahāpraṇidhi (Great Vow), whose spiritual powers were also exceedingly great. At that time, the Tathāgata (Thus Come One) adjusted his robes, held his bowl, and entered the country of Nityakīrti (Constant Fame) with the Bhikṣus to beg for alms. The Bhikṣu with complete wisdom was on the Buddha's right, the Bhikṣu with great spiritual powers was on the Buddha's left, and a venerable Bhikṣu named Paścād-buddhi (Later Wisdom) followed behind the Buddha, attending to him. Eight thousand Bodhisattvas led the way, some like Śakra (Lord Indra), some like celestial beings wearing splendid garments, some like Devas (gods), and some like the Four Heavenly Kings (Guardians of the Four Directions), all guiding people onto the right path, and this was because of the Tathāgata. The Buddha said to Śāriputra (Son of Śāri): 'At that time, the Buddha entered the road of that city, passing through the market. There were three sons of noble families, all still young, wearing splendid garments, sitting together and playing. One of the children saw the Buddha coming from afar, and the light of the Bhikṣus and Bodhisattvas was exceedingly radiant. That child said to the other two children, pointing into the distance, saying that he saw the Tathāgata coming, and the light and those who followed him were exceedingly magnificent. The other two children said: 'We see him.' One of the children then said: 'This one is the most venerable of all, without equal, and we should make offerings to him. Why? Because the merit of making offerings to him is immeasurable.' The other two children replied: 'We have no flowers or incense, what shall we use to make offerings?' One of the children then took off the white pearl he was wearing and placed it in his hand, saying to the other two children: 'This can also be used to make offerings to the Buddha's wisdom. Upon seeing the Tathāgata, one should not be stingy.' Thereupon, the other two children also imitated him, taking off the white pearls they were wearing on their heads and placing them in his hand.

，即各嘆言，行至佛所，譬若度水。所以者何？以其心凈而等住故。是一兒復問二兒：『持是功德以何求索？』其一兒言：『愿如佛右面尊比丘。』其一兒言：『愿如左面神足比丘。』是二兒各各有是愿已，復共問一兒：『若愿何等？』即報言：『我欲如佛，其光明無輩，如師子獨步，常有眾而隨我。』是兒作是說時，虛空中八千天子皆言：『善哉善哉！如若之所言，天上天下一切蒙若恩。』是三兒相將來至佛前。其怛薩阿竭呼侍者沙竭：『汝乃見是三兒而持白珠來者不？其中央行小兒，悅心精進來行，舉其一足時，卻其罪百劫。如下一足，後事事當更百遮迦越羅。如是數，當復更釋亦如是，其梵天亦等如是，其一舉足之功德中百見佛。』語適竟，是三兒已到，前為怛薩阿竭作禮，各各以其白珠散佛上。其二兒發聲聞意者，所散珠各在佛上肩升；其一兒發阿耨多羅三耶三菩心者，而散白珠在佛頭上，而在虛空化為珠華交露之帳，正等而四方，中有床，怛薩阿竭而坐之。其佛則時笑。沙竭勃問佛：『怛薩阿竭所笑，會當有意。愿聞其說。』佛言：『見二兒發聲聞意者不？所以者何？皆畏生死之懼故，是以不發菩薩心。所以者何？欲疾般泥洹故。』其侍者問：『其一兒當云何？』佛復謂言：『是中央兒以後自致成佛，是二

【現代漢語翻譯】現代漢語譯本即各自感嘆，行走至佛陀所在之處，就像渡水一般。這是為什麼呢？因為他們的心清凈而平等安住的緣故。其中一個孩子問另外兩個孩子：『拿著這些功德想要祈求什麼呢？』其中一個孩子說：『愿像佛陀右邊的尊者比丘。』另一個孩子說：『愿像左邊的具神通的比丘。』這兩個孩子各自有了這樣的願望后，又一起問第三個孩子：『你想要祈求什麼呢？』那孩子回答說：『我想要像佛陀一樣，他的光明無與倫比，像獅子一樣獨自行走，常常有眾人跟隨我。』這個孩子說這些話的時候，虛空中八千天子都說：『太好了太好了！就像你所說的，天上天下一切都蒙受你的恩惠。』這三個孩子一起走到佛陀面前。當時的怛薩阿竭（Tathagata，如來）呼喚侍者沙竭：『你看見那三個拿著白珠來的孩子了嗎？其中走在中間的小孩，以歡喜精進的心前來，舉起一隻腳的時候，就能消除百劫的罪業。當他放下另一隻腳，之後的事事都將勝過百個遮迦越羅（轉輪聖王）。像這樣計算，又將勝過釋（帝釋天）也是這樣，梵天也是一樣，他舉起一隻腳的功德中就能百次見到佛。』話音剛落，這三個孩子已經到了，上前向怛薩阿竭（Tathagata，如來）行禮，各自將他們的白珠撒向佛陀。那兩個發聲聞意（希求成為阿羅漢）的孩子，所撒的珠子各自在佛陀的肩膀上升起；那一個發阿耨多羅三耶三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的孩子，所撒的白珠在佛陀的頭上，並且在虛空中化為珠華交錯的帳幔，方方正正遍佈四方，中間有一張床，怛薩阿竭（Tathagata，如來）坐在上面。當時的佛陀笑了。沙竭問佛陀：『怛薩阿竭（Tathagata，如來）的笑，一定有其意義。希望能夠聽到其中的緣由。』佛陀說：『你看見那兩個發聲聞意的孩子了嗎？這是為什麼呢？都是因為畏懼生死的緣故，因此不發菩薩心。這是為什麼呢？因為他們想要快速般泥洹（涅槃）的緣故。』那位侍者問：『那一個孩子將會怎麼樣呢？』佛陀又說：『這個走在中間的孩子以後自己會成就佛果，這兩個

【English Translation】 English version That is, they each exclaimed in admiration and walked to where the Buddha was, like crossing water. Why is that? It is because their minds are pure and equally abiding. One of the children asked the other two: 'What do you wish to seek with these merits?' One of the children said: 'I wish to be like the venerable Bhikshu on the right side of the Buddha.' The other child said: 'I wish to be like the Bhikshu with divine powers on the left side.' After these two children each had their wishes, they together asked the third child: 'What do you wish for?' That child replied: 'I want to be like the Buddha, whose light is unparalleled, like a lion walking alone, always with a crowd following me.' When this child said these words, eight thousand devas (heavenly beings) in the sky all said: 'Excellent, excellent! As you have said, all in heaven and earth will receive your grace.' These three children came together to the Buddha. Then Tathagata (如來, Thus Come One) called the attendant Shajie: 'Have you seen these three children coming with white pearls? The little child walking in the middle, coming with a joyful and diligent mind, when he lifts one foot, he can eliminate the sins of a hundred kalpas (劫, eons). When he puts down the other foot, everything afterward will surpass a hundred Chakravartins (遮迦越羅, Wheel-Turning Kings). Counting like this, he will also surpass Shì (釋, Indra) in the same way, and Brahma (梵天) is also the same; in the merit of lifting one foot, he will see the Buddha a hundred times.' As soon as the words were spoken, the three children had arrived, stepped forward to pay homage to Tathagata (怛薩阿竭, Thus Come One), and each scattered their white pearls on the Buddha. The pearls scattered by the two children who aspired to be Shravakas (聲聞, Hearers) each rose on the Buddha's shoulders; the white pearls scattered by the one child who aspired to Anuttara-samyak-sambodhi-citta (阿耨多羅三耶三菩提心, unsurpassed perfect enlightenment) were on the Buddha's head, and in the sky, they transformed into a canopy of intertwined pearl flowers, perfectly square in all directions, with a bed in the middle, on which Tathagata (怛薩阿竭, Thus Come One) sat. Then the Buddha smiled. Shajie asked the Buddha: 'Tathagata's (怛薩阿竭, Thus Come One) smile must have a meaning. I wish to hear the reason.' The Buddha said: 'Do you see the two children who aspire to be Shravakas (聲聞, Hearers)? Why is that? It is all because they fear the suffering of birth and death, therefore they do not aspire to Bodhicitta (菩薩心, the mind of enlightenment). Why is that? Because they want to quickly attain Parinirvana (般泥洹, complete Nirvana).' The attendant asked: 'What will happen to that one child?' The Buddha further said: 'This child walking in the middle will later attain Buddhahood on his own, these two

兒乃為作聲聞，其一者智慧甚當尊，一者神足亦復爾。』」

釋迦文佛問舍利弗：「汝乃知是中央兒不？」舍利弗言：「不及。」佛言：「則我身是。乃知右面之兒不？」舍利弗言：「不及。」「爾時之兒，則舍利弗是。其左面之兒，則大目揵連是。」佛謂舍利弗：「汝等本畏生死故不發菩薩心，而欲疾般泥洹。觀其一兒發阿耨多羅三耶三菩心者，今我自致成佛。如汝等不離吾法，而作聲聞乃得解脫。」佛復謂舍利弗：「其欲疾般泥洹者，當發意求佛如我。向之所說其疾者，無過薩蕓若。所以者何？無所掛礙故、用持尊故、用無盡故、用阿耨多羅三耶三菩心故、莫能有及等故、持有好故、以過諸聲聞辟支佛故。其欲作者，便得薩蕓若意，亦復如是。」

說摩訶衍品時，萬人悉發阿耨多羅三耶三菩心。其一一尊比丘，舍利弗、摩訶目揵連、阿難、舍比、摩訶迦葉、䗍越難頭、耶和致難離、分耨頭陀、須菩提等，悉以頭面著佛足，皆譽言：「若男子女人慾求道者，當發尊意。所以者何？如佛百千以法為吾等說，不能復發作菩薩心，皆而有悔為羅漢故，不如本作五逆惡，其罪猶有解脫，可發心為阿耨多羅三耶三菩心。今者以無所益。所以者何？惟燒佛種故。其器者以不堪菩薩心。所以者何？譬若死人無益於生者

【現代漢語翻譯】現代漢語譯本：『我便讓他們成為聲聞弟子，其中一位智慧最為尊崇，另一位則擁有神通。』

釋迦牟尼佛問舍利弗（Sariputra，智慧第一的弟子）: 『你知道哪個是中間的兒子嗎？』舍利弗（Sariputra）回答：『我不知道。』佛說：『中間的兒子就是我。你知道右邊的兒子嗎？』舍利弗（Sariputra）回答：『我不知道。』『當時的右邊的兒子，就是舍利弗（Sariputra）。左邊的兒子，就是大目犍連（Mahamaudgalyayana，神通第一的弟子）。』佛告訴舍利弗（Sariputra）: 『你們原本因為畏懼生死，所以不發菩薩心，而只想快速進入涅槃。看看那個發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的兒子，現在我已經成就佛果。如果你們不離開我的教法，而作為聲聞弟子，也能得到解脫。』佛又告訴舍利弗（Sariputra）: 『那些想要快速進入涅槃的人，應當發願求佛，像我一樣。之前所說的快速，沒有超過薩蕓若（Sarvajna，一切智）的。為什麼呢？因為沒有掛礙、因為持有尊貴、因為沒有窮盡、因為有阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）、因為沒有人能及得上、因為持有美好、因為超過了所有的聲聞和辟支佛。想要這樣做的人，就能得到薩蕓若（Sarvajna）的意念，也是這樣。』

在宣講摩訶衍品（Mahayana，大乘）時，一萬人全部發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。那些受人尊敬的比丘，如舍利弗（Sariputra）、摩訶目犍連（Mahamaudgalyayana）、阿難（Ananda，多聞第一的弟子）、舍比（Sabi）、摩訶迦葉（Mahakasyapa，頭陀第一的弟子）、䗍越難頭（Kauktikahunda）、耶和致難離（Yavaticanandi）、分耨頭陀（Binnothuda）、須菩提（Subhuti，解空第一的弟子）等，都以頭面觸碰佛的腳，都讚美說：『如果男子女人想要尋求佛道，應當發起尊貴的心意。為什麼呢？如佛百千次用佛法為我們解說，我們也不能再次發起菩薩心，都後悔做了羅漢，不如原本就作五逆惡事，那樣的罪過還有解脫的機會，可以發心為阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。現在已經沒有什麼益處了。為什麼呢？因為燒燬了佛種。這樣的器皿已經不能堪受菩薩心了。為什麼呢？譬如死人對於活人沒有任何益處。』

【English Translation】 English version: 'I then made them Sravakas (hearers), one of whom was most venerable in wisdom, and the other also possessed divine powers.'

Sakyamuni Buddha asked Sariputra (Sariputra, the disciple foremost in wisdom): 'Do you know which one is the middle son?' Sariputra (Sariputra) said, 'I do not.' The Buddha said, 'That is me. Do you know the son on the right?' Sariputra (Sariputra) said, 'I do not.' 'The son on the right at that time was Sariputra (Sariputra). The son on the left was Mahamaugalyayana (Mahamaudgalyayana, the disciple foremost in supernatural powers).' The Buddha said to Sariputra (Sariputra): 'Originally, you were afraid of birth and death, so you did not generate the Bodhi-citta (bodhicitta, the mind of enlightenment), but wanted to quickly enter Nirvana. Observe that one son who generated the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), now I have attained Buddhahood. If you do not depart from my Dharma and act as Sravakas (hearers), you can also attain liberation.' The Buddha further said to Sariputra (Sariputra): 'Those who wish to quickly enter Nirvana should aspire to seek Buddhahood like me. What was previously said about quickness does not surpass Sarvajna (Sarvajna, omniscience). Why? Because there is no hindrance, because of holding veneration, because of being inexhaustible, because of having the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta), because no one can equal it, because of holding goodness, because it surpasses all Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). Those who wish to do this will obtain the mind of Sarvajna (Sarvajna), and it will be the same.'

When the Mahayana (Mahayana, the Great Vehicle) chapter was being preached, ten thousand people all generated the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta). Those venerable Bhikkhus (monks), such as Sariputra (Sariputra), Mahamaugalyayana (Mahamaudgalyayana), Ananda (Ananda, the disciple foremost in hearing), Sabi, Mahakasyapa (Mahakasyapa, the disciple foremost in ascetic practices), Kauktikahunda, Yavaticanandi, Binnothuda, Subhuti (Subhuti, the disciple foremost in understanding emptiness), etc., all touched the Buddha's feet with their heads and faces, and all praised, saying: 'If men and women wish to seek the Way, they should generate a venerable mind. Why? Even if the Buddha explains to us with the Dharma hundreds of thousands of times, we cannot generate the Bodhi-citta (bodhicitta) again, and we all regret having become Arhats (enlightened beings). It would have been better to commit the five rebellious acts originally, for those sins still have a chance of liberation, and one can generate the mind for Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta). Now there is no benefit. Why? Because the Buddha-nature has been burned. Such a vessel is no longer capable of holding the Bodhi-citta (bodhicitta). Why? It is like a dead person being of no benefit to the living.'

。今吾等以得脫，無益於天上天下。有兩足若四足者，皆依地而得活。其有發心為阿耨多羅三耶三菩心者，諸天及人皆蒙其恩。」

爾時阿阇世王乘四馬車與群臣俱出，而到佛所，前為作禮而住，白佛言：「一切人從何因緣而作罪？」佛語阿阇世：「以住吾我人者便作罪，貪身故而有身用，是故不離其中。」阿阇世王復問：「助貪愛者根為在何所？」佛言：「無黠是。」則復問：「誰是無黠根？」佛言：「所作與念異，是故根。」復問：「何所與念異者？」佛言：「其本異所作謂是。」復問：「本異者何謂是？」佛言：「如幻所化無所有是故異。」復問：「誰化者？」佛言：「無有造者是故化。」復問：「無所生無所有，當云何計？」佛言：「用無有生無所有，故不可計。」復問：「所疑從何因緣起？」佛言：「無所據故。」「何謂無所據？」佛言：「如所說聞之則疑，是謂不據。」復問：「何所是道？何所為信？」佛言：「脫于淫怒癡是為道。何所是信？」佛言：「不得諸法根本，其心不異，是故為信。」

阿阇世王即言：「善哉善哉！如怛薩阿竭所說。一切人所以不信者何？自作故。今我用惡人之言，敕令臣下自殺其父，用貪利國故、用貪財寶故、用貪利宰民故、用貪利尊貴故。今我使臣下而害其父

【現代漢語翻譯】現代漢語譯本：現在我們已經得以解脫，對於天上天下都沒有什麼助益。所有兩足或四足的生物，都依賴大地而存活。如果有人發心追求阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），那麼諸天和世人都將蒙受他的恩惠。

當時，阿阇世王（Ajatasattu，未生怨）乘坐四匹馬拉的車，與他的大臣們一同來到佛陀所在的地方，走到佛陀面前，向佛陀行禮並站立在一旁，對佛陀說：『一切人是從什麼因緣而造作罪業的？』佛陀告訴阿阇世王：『因為執著於我、人等概念，就會造作罪業。因為貪戀身體，所以才會有身體的各種行為，因此無法脫離這些。』阿阇世王又問：『助長貪愛的根源在哪裡？』佛陀說：『是無明。』阿阇世王又問：『誰是無明的根源？』佛陀說：『所作所為與念頭相異，這就是根源。』阿阇世王又問：『什麼叫做所作與念頭相異？』佛陀說：『其根本與所作所為不同，卻認為它們是相同的。』阿阇世王又問：『根本不同是什麼意思？』佛陀說：『就像幻術所變現的事物，實際上並不存在，所以是不同的。』阿阇世王又問：『是誰變現的？』佛陀說：『沒有造作者，所以說是變現。』阿阇世王又問：『無所生，無所有，應當如何理解？』佛陀說：『因為無所生，無所有，所以無法用常理來衡量。』阿阇世王又問：『疑惑是從什麼因緣產生的？』佛陀說：『因為沒有依據。』阿阇世王問：『什麼叫做沒有依據？』佛陀說：『就像聽到的說法，如果心生疑惑，這就是沒有依據。』阿阇世王又問：『什麼是道？什麼是信？』佛陀說：『脫離淫慾、嗔怒、愚癡就是道。』『什麼是信？』佛陀說：『不執著于諸法的根本，內心不生分別，這就是信。』

阿阇世王隨即說道：『說得好啊，說得好啊！正如怛薩阿竭（Tathagata，如來）所說。一切人之所以不相信，是因為自己的行為造成的。現在我聽信惡人的話，命令臣下殺害我的父親，爲了貪圖國家的利益，爲了貪圖財寶，爲了貪圖統治人民的利益，爲了貪圖尊貴的地位。現在我讓臣下殺害我的父親。

【English Translation】 English version: Now that we have attained liberation, it is of no benefit to those in heaven or on earth. All beings with two legs or four legs depend on the earth for their survival. If anyone aspires to the Anuttara-samyak-sambodhi-citta (supreme perfect enlightenment mind), then gods and humans will receive their grace.

At that time, King Ajatasattu (Ajatasattu, the unborn enemy) rode in a four-horse chariot with his ministers and went to where the Buddha was. He approached the Buddha, bowed in reverence, and stood aside, saying to the Buddha, 'From what causes and conditions do all people commit sins?' The Buddha told King Ajatasattu, 'Because of dwelling on the notions of 'I' and 'mine,' people commit sins. Because of craving the body, there are bodily actions, and therefore one cannot be separated from them.' King Ajatasattu then asked, 'Where is the root that aids craving?' The Buddha said, 'It is ignorance.' Then he asked, 'Who is the root of ignorance?' The Buddha said, 'When actions and thoughts are different, that is the root.' He asked again, 'What is meant by actions and thoughts being different?' The Buddha said, 'Their essence is different from what is done, yet one considers them to be the same.' King Ajatasattu asked again, 'What does it mean for the essence to be different?' The Buddha said, 'It is like illusions created by magic, which have no real existence, therefore they are different.' He asked again, 'Who creates the illusions?' The Buddha said, 'There is no creator, therefore it is called illusion.' He asked again, 'If there is no birth and no existence, how should it be understood?' The Buddha said, 'Because there is no birth and no existence, it cannot be measured by ordinary means.' He asked again, 'From what causes and conditions does doubt arise?' The Buddha said, 'Because there is no basis.' 'What is meant by no basis?' The Buddha said, 'Like hearing something and then doubting it, that is called having no basis.' He asked again, 'What is the path? What is faith?' The Buddha said, 'To be free from lust, anger, and delusion is the path.' 'What is faith?' The Buddha said, 'Not clinging to the fundamental nature of all dharmas, and the mind not being different, that is faith.'

King Ajatasattu then said, 'Excellent, excellent! As the Tathagata (Tathagata, Thus Come One) has said. Why do all people not believe? It is because of their own actions. Now I, listening to the words of evil people, ordered my ministers to kill my father, for the sake of greed for the country's benefits, for the sake of greed for wealth and treasures, for the sake of greed for the benefits of ruling the people, for the sake of greed for honorable status. Now I have my ministers kill my father.'

，貪身狐疑不能自解，若飲若食在戲樂、若在正殿聽省國事、若在中宮五樂之慾、若獨與眾俱，晝夜而不忘，飲食則不能消，亦無其臥，顏色亦無和悅。時其心常怖懅，知不離於泥犁。」則復陳言：「若盲者承佛所得眼目，若為水所溺者依佛而得脫，其有苦痛者佛而令得安，其有恐懅者佛而為作護，其有貧窮者佛能為作珍寶，其有失道徑者能示于道路。佛以加大哀不以為勤劇，等心於一切堅固而作厚，常忍于苦樂不捨於一切人。今我身而怖懅，惟佛當加護，令危者而得安。身無有能救者，唯愿而得濟，無所歸者唯愿受其歸命。譬若無眼目唯得而視瞻，如人之慾躄惟令而得往。今當入阿鼻乃至大泥犁，愿令得不入。惟怛薩阿竭今當爲我解說吾之狐疑，令心而得開至死無餘疑，令重罪而得微輕。」

佛念阿阇世王，其所說甚深而微妙，是病莫能療之者，獨佛文殊師利而有感應。舍利弗承佛威神，謂阿阇世：「欲決狐疑者明旦作食，請文殊師利等，令到其宮受之者，其若之官屬皆當得其福，並羅閱國諸民皆因是功德可而為本。」阿阇世王則白文殊師利：「惟加大恩，明旦屈德就宮而食。」則文殊師利答言：「以足可為供養已。」文殊師利復言：「佛法非以衣食故。」阿阇世即白：「當何以施之？」則答言：「若深入微

【現代漢語翻譯】現代漢語譯本：沉溺於對自身（身：指阿阇世王自己）的貪戀和懷疑，無法自我解脫。無論是飲酒作樂，還是在正殿聽取處理國家政事，或是在後宮享受五種音樂帶來的慾望，無論是獨自一人還是與眾人在一起，日夜都無法忘記（內心的恐懼）。飲食難以下嚥，無法安眠，面色也變得不好。他的內心時常充滿恐懼，知道自己無法逃離地獄（泥犁：梵文Naraka的音譯，意為地獄）的懲罰。於是再次陳述：『如同盲人蒙佛（佛：指佛陀）恩賜而重見光明，如同溺水之人依靠佛陀而得救脫險，對於受苦之人，佛陀能使其得到安樂，對於恐懼之人，佛陀能為其提供庇護，對於貧窮之人，佛陀能為其帶來珍寶，對於迷失道路之人，佛陀能為其指明方向。佛陀以極大的慈悲憐憫之心而不覺得辛勞，以平等之心對待一切眾生，堅定而厚重，常能忍受苦樂，不捨棄任何一個人。如今我身處恐懼之中，唯有佛陀應當加以庇護，使身處危難之人得以平安。自身沒有能夠救助自己的人，唯愿佛陀能夠救濟我，無處可歸之人唯愿接受佛陀的歸命。譬如沒有眼睛的人唯有依靠佛陀才能看見，如同想要跛行的人唯有依靠佛陀才能行走。如今我將要墮入阿鼻地獄乃至大地獄（大泥犁），愿佛陀能使我免於墮入。唯有如來（怛薩阿竭：梵文Tathāgata的音譯，意為如來）現在能為我解說我的疑惑，使我的內心得以開解，直至死亡不再有任何疑惑，使我的重罪得以減輕。』佛陀心念阿阇世王，他所說的話語深刻而微妙，這種病癥沒有能夠醫治的人，只有佛陀和文殊師利菩薩才能有所感應。舍利弗（舍利弗：佛陀十大弟子之一，以智慧著稱）秉承佛陀的威神之力，對阿阇世王說：『想要消除疑惑，明天準備齋飯，迎請文殊師利菩薩等人到您的宮中接受供養，您的官屬都將因此獲得福報，並且羅閱祇國（羅閱祇國：古印度摩揭陀國的首都）的百姓都能因此功德而受益。』阿阇世王於是稟告文殊師利菩薩：『唯愿您能施以大恩，明天屈尊到我的宮中用齋。』文殊師利菩薩回答說：『以清凈之心供養就足夠了。』文殊師利菩薩又說：『佛法並非因為衣食的緣故。』阿阇世王隨即問道：『那應當用什麼來佈施呢？』文殊師利菩薩回答說：『如果能深入微妙的佛法……』

【English Translation】 English version: Immersed in greed and doubt about himself (身: referring to King Ajatasattu himself), unable to free himself. Whether drinking and making merry, or listening to and handling state affairs in the main hall, or enjoying the desires of the five kinds of music in the inner palace, whether alone or with others, he cannot forget (the inner fear) day and night. He has difficulty eating and drinking, cannot sleep peacefully, and his complexion also deteriorates. His heart is constantly filled with fear, knowing that he cannot escape the punishment of hell (泥犁: transliteration of Sanskrit Naraka, meaning hell). Then he stated again: 'Like a blind person regaining sight through the Buddha's (佛: referring to the Buddha) grace, like a drowning person being rescued by relying on the Buddha, for those who suffer, the Buddha can bring them peace and happiness, for those who are afraid, the Buddha can provide them with protection, for those who are poor, the Buddha can bring them treasures, for those who have lost their way, the Buddha can show them the path. The Buddha, with great compassion and pity, does not feel tired, treats all beings with equality, is firm and profound, always endures suffering and joy, and does not abandon anyone. Now I am in fear, only the Buddha should protect me, so that those in danger can be safe. There is no one who can save myself, I only hope that the Buddha can help me, those who have nowhere to turn only hope to accept the Buddha's refuge. Just as a person without eyes can only see by relying on the Buddha, just as a person who wants to limp can only walk by relying on the Buddha. Now I am about to fall into Avici Hell and even the Great Hell (大泥犁), I hope the Buddha can prevent me from falling. Only the Tathagata (怛薩阿竭: transliteration of Sanskrit Tathāgata, meaning Thus Come One) can now explain my doubts, so that my heart can be opened, and there will be no more doubts until death, so that my serious sins can be reduced.' The Buddha thought of King Ajatasattu, whose words were profound and subtle, and this kind of illness cannot be cured by anyone, only the Buddha and Manjushri Bodhisattva can have a response. Shariputra (舍利弗: one of the Buddha's ten great disciples, known for his wisdom), relying on the Buddha's power, said to King Ajatasattu: 'If you want to eliminate doubts, prepare a vegetarian meal tomorrow and invite Manjushri Bodhisattva and others to your palace to receive offerings, your officials will all receive blessings because of this, and the people of Rajagriha (羅閱祇國: the capital of the ancient Indian kingdom of Magadha) will benefit from this merit.' King Ajatasattu then reported to Manjushri Bodhisattva: 'I hope you can bestow great grace and condescend to come to my palace for a vegetarian meal tomorrow.' Manjushri Bodhisattva replied: 'It is enough to make offerings with a pure heart.' Manjushri Bodhisattva also said: 'The Dharma is not for the sake of clothing and food.' King Ajatasattu then asked: 'Then what should I give?' Manjushri Bodhisattva replied: 'If you can delve into the subtle Dharma...'

妙，其事審諦無所污亦無所著，亦無所疑無所難、無所畏無所一懼，如是者以為得哀。」文殊師利復語阿阇世：「念諸法，亦不念有亦不念無，是者以為得哀。不當念過去意，亦不當念當來意，亦不當念現在意，作是者以得加哀。汝不當念一切之所可見者，亦不誠作是者，以得加哀。」

阿阇世王復白文殊師利：「如所言，悉法之所載無有異，惟以身故當加哀受其請。」文殊師利復言：「且止。其道者非以是故若飲若食。若王不念有吾有我壽命人，以念是者以得加哀。若心無所持亦無所緣，亦不四大亦不五陰，亦不六衰亦不持三界，亦不于功德亦不念無有功德，亦不于俗亦不于道，亦不于罪亦不于無罪，亦不于余亦不于無餘，亦不于脫亦不于無脫，亦不于生死亦不于泥洹，作如是者以得加哀。」

阿阇世王復白文殊師利：「聞如是法倍復踴躍，以是故欲請之，令我緣是而得安隱。」文殊師利答言：「汝希望有所緣欲得安隱，是以不緣則無安隱。所以者何？因其法無所緣無有安，不念是亦不貢高，一切無所念，是故緣是故安。於是中無惡意，后復無災變者。後有災變者是則不安，從本至竟無有異是乃為安。」

阿阇世復問：「說何所法而無異可得安？」文殊師利言：「若空無作者，無有能作者，無有

【現代漢語翻譯】現代漢語譯本：妙啊，這件事審察諦實，沒有污點也沒有執著，沒有疑惑也沒有困難，沒有畏懼也沒有一絲恐懼，像這樣認為就能得到哀憫。文殊師利菩薩又對阿阇世王說：『思念諸法，也不思念「有」，也不思念「無」，這樣認為就能得到哀憫。不應當思念過去的意念，也不應當思念將來的意念，也不應當思念現在的意念，這樣做就能得到加倍的哀憫。你不應當思念一切所能見到的事物，也不要執意這樣做，就能得到加倍的哀憫。』阿阇世王又對文殊師利菩薩說：『如您所說，一切法所包含的道理沒有差異，只是因為身體的緣故，應當加倍哀憫並接受您的請求。』文殊師利菩薩又說：『暫且停止。這道理不是因為這個緣故而需要飲食。如果大王不思念「有我」、「有壽命」、「有人」，以思念這些就能得到哀憫。如果心無所執持，也無所攀緣，也不執著於四大（地、水、火、風），也不執著於五陰（色、受、想、行、識），也不執著於六衰（眼、耳、鼻、舌、身、意），也不執著於三界（欲界、色界、無色界），也不執著于功德，也不思念沒有功德，也不執著於世俗，也不執著于道，也不執著于罪，也不執著于無罪，也不執著于剩餘，也不執著于無剩餘，也不執著于解脫，也不執著于無解脫，也不執著于生死，也不執著于涅槃（Nirvana），像這樣就能得到哀憫。』阿阇世王又對文殊師利菩薩說：『聽聞這樣的佛法，更加歡欣踴躍，因此想請求您，使我憑藉這個因緣而得到安穩。』文殊師利菩薩回答說：『你希望有所攀緣而得到安穩，因此不攀緣就沒有安穩。為什麼呢？因為這佛法沒有攀緣，沒有安穩，不思念這個，也不貢高自滿，一切都沒有思念，因此憑藉這個緣故而安穩。在這裡面沒有惡意，以後也沒有災禍變故。以後有災禍變故就是不安穩，從開始到結束沒有差異，這才是安穩。』阿阇世王又問：『宣說什麼樣的佛法才能沒有差異而得到安穩？』文殊師利菩薩說：『如果空無作者，沒有能作者，沒有……』

【English Translation】 English version: 'Wonderful, this matter is truly examined, without stain or attachment, without doubt or difficulty, without fear or any dread, thinking in this way, one can obtain compassion.' Manjushri (Bodhisattva of wisdom) then spoke to King Ajatasattu (King who killed his father): 'Contemplate all dharmas (teachings), neither contemplating 'existence' nor contemplating 'non-existence,' thinking in this way, one can obtain compassion. One should not contemplate past thoughts, nor should one contemplate future thoughts, nor should one contemplate present thoughts; doing this, one can obtain increased compassion. You should not contemplate all that can be seen, nor should you insist on doing so; doing this, one can obtain increased compassion.' King Ajatasattu then said to Manjushri: 'As you say, all that is contained in the Dharma (teachings) is without difference, only because of the body should one receive your request with increased compassion.' Manjushri then said: 'Cease for now. This path is not for the sake of drinking or eating. If the king does not contemplate 'I exist,' 'life exists,' 'people exist,' contemplating these, one can obtain compassion. If the mind has no attachment and no clinging, neither to the Four Great Elements (earth, water, fire, wind), nor to the Five Skandhas (form, feeling, perception, volition, consciousness), nor to the Six Depravities (eye, ear, nose, tongue, body, mind), nor holding onto the Three Realms (desire realm, form realm, formless realm), nor clinging to merit, nor thinking of having no merit, nor clinging to the mundane, nor clinging to the path, nor clinging to sin, nor clinging to non-sin, nor clinging to remainder, nor clinging to no remainder, nor clinging to liberation, nor clinging to non-liberation, nor clinging to birth and death, nor clinging to Nirvana (state of enlightenment), doing thus, one can obtain compassion.' King Ajatasattu then said to Manjushri: 'Hearing such Dharma (teachings), I am doubly delighted, therefore I wish to request you, so that I may obtain peace through this cause.' Manjushri replied: 'You hope to have something to cling to in order to obtain peace, therefore without clinging there is no peace. Why is that? Because this Dharma (teachings) has no clinging, there is no peace, not thinking of this, nor being arrogant, not thinking of anything, therefore through this cause there is peace. In this there is no malice, and later there will be no disasters or changes. Later, having disasters or changes is then not peaceful, from beginning to end there is no difference, this is then peace.' Ajatasattu then asked: 'What Dharma (teachings) is spoken that without difference one can obtain peace?' Manjushri said: 'If emptiness has no maker, there is no one who can make, there is no...'

想、無有愿、無有作，亦無有作者。其有念我有所作無所作，是故為異。亦不求無所緣，身口意是為作。所以者何？無生死想。是故諸法若有所緣，當知悉無所緣。」

阿阇世復問：「何謂生死無生死？」則言：不念過去以盡。亦不念當來未至。亦不念今「現在而無常，于諸法不念有所增有所減，作者是生死則無生死。」阿阇世復問：「未脫者當云何與道合？」文殊師利言：「汝知日明與冥合不？」阿阇世言：「不合。所以者何？日出眾冥晦滅。」文殊師利言：「王寧知冥所去處乎？」答言：「不見可處，而在何所處？」文殊師利言：「所謂道智來時，譬若日出不可知眾冥所在，如是時亦不知未脫所在。」文殊師利復言：「道與未脫等、未脫與道等。何以故？俱空故，未脫與道等故。諸法平等，其知是者未脫則為作道。何以故？求不脫不知處，是故曰道。其求不脫處而不可見，是則道。」阿阇世復問：「云何不脫而為道？」文殊師利言：「于不脫是為道，不作是者為道。」阿阇世復問：「其道者當云何學？」則答言：「如學諸法。」阿阇世復問：「以學諸法寧有處所不？」文殊師利言：「作是學道不可至。」阿阇世復問：「其學者當至泥洹不？」文殊師利言：「乃有法從泥洹來，言我從泥洹來？」阿阇世即言：

【現代漢語翻譯】現代漢語譯本：『想』是沒有願望，沒有作為，也沒有作者。如果有人認為我有所作為或無所作為，那就是錯誤的。也不尋求沒有因緣，身、口、意就是作為。為什麼呢？因為沒有生死之想。因此，要知道一切法如果有所因緣，那都是沒有因緣的。

阿阇世（Ajatasattu，國王名）又問：『什麼叫做生死，什麼叫做沒有生死？』文殊師利（Manjusri，菩薩名）回答說：『不要想已經過去的，也不要想尚未到來的，也不要想現在而無常的。對於一切法，不要想有所增加或有所減少，作者就是生死，沒有作者就沒有生死。』阿阇世又問：『沒有解脫的人應當怎樣與道結合？』文殊師利說：『您知道日光與黑暗結合嗎？』阿阇世說：『不結合。因為太陽出來，一切黑暗都消滅了。』文殊師利說：『大王您知道黑暗去了哪裡嗎？』阿阇世回答說：『看不見它去了哪裡，它在哪裡呢？』文殊師利說：『所謂道智來臨時，譬如太陽出來，無法知道一切黑暗在哪裡，這樣的時候也不知道沒有解脫的人在哪裡。』

文殊師利又說：『道與未解脫相等，未解脫與道相等。為什麼呢？因為都是空性的，未解脫與道相等。一切法都是平等的，知道這個道理的人，未解脫就是作道。為什麼呢？因為尋求不脫之處而不可知，所以叫做道。尋求不脫之處而不可見，這就是道。』阿阇世又問：『怎樣不脫而成為道？』文殊師利說：『對於不脫就是道，不作就是道。』阿阇世又問：『修道的人應當怎樣學習？』文殊師利回答說：『就像學習一切法一樣。』阿阇世又問：『以學習一切法難道沒有處所嗎？』文殊師利說：『這樣學道是不可到達的。』阿阇世又問：『修道的人應當到達涅槃（Nirvana，佛教術語，指解脫）嗎？』文殊師利說：『難道有法從涅槃來，說我從涅槃來嗎？』阿阇世立刻說：

【English Translation】 English version: 『Thought』 is without desire, without action, and without an agent. If someone thinks that I act or do not act, that is wrong. Nor does it seek to be without conditions; body, speech, and mind are actions. Why? Because there is no thought of birth and death. Therefore, if all dharmas are conditioned, know that they are all unconditioned.

Ajatasattu (Ajatasattu, name of a king) further asked: 『What is called birth and death, and what is called no birth and death?』 Manjusri (Manjusri, name of a Bodhisattva) replied: 『Do not think of the past that has passed, nor think of the future that has not yet arrived, nor think of the present that is impermanent. Regarding all dharmas, do not think of increasing or decreasing; the agent is birth and death, and without an agent, there is no birth and death.』 Ajatasattu further asked: 『How should the unliberated unite with the Tao (Dao, the Way)?』 Manjusri said: 『Do you know if the light of the sun unites with darkness?』 Ajatasattu said: 『They do not unite. Because when the sun rises, all darkness disappears.』 Manjusri said: 『Does the king know where the darkness goes?』 Ajatasattu replied: 『It cannot be seen where it goes; where is it?』 Manjusri said: 『When the wisdom of the Tao comes, it is like the sun rising, and it is impossible to know where all the darkness is; at such a time, one also does not know where the unliberated are.』

Manjusri further said: 『The Tao is equal to the unliberated, and the unliberated is equal to the Tao. Why? Because both are empty; the unliberated is equal to the Tao. All dharmas are equal; one who knows this, the unliberated is making the Tao. Why? Because seeking the place of non-liberation is unknowable, therefore it is called the Tao. Seeking the place of non-liberation and it cannot be seen, that is the Tao.』 Ajatasattu further asked: 『How can non-liberation become the Tao?』 Manjusri said: 『For non-liberation is the Tao, non-action is the Tao.』 Ajatasattu further asked: 『How should those who cultivate the Tao learn?』 He replied: 『Just like learning all dharmas.』 Ajatasattu further asked: 『Is there no place to learn all dharmas?』 Manjusri said: 『Learning the Tao in this way is unattainable.』 Ajatasattu further asked: 『Should those who cultivate the Tao reach Nirvana (Nirvana, Buddhist term, referring to liberation)?』 Manjusri said: 『Is there a dharma that comes from Nirvana, saying, 'I come from Nirvana'?』 Ajatasattu immediately said:

「亦無往者，亦無來者。」文殊師利謂阿阇世：「其學道知無處所，是故道。」阿阇世復問：「當何所住道而學作是？」則答言：「無所住是為學道。」阿阇世復問：「其學道者不作凈戒、三昧、智慧住？」即答言：「其道者不緣戒、不求三昧、不貢高於智慧住。」文殊師利謂阿阇世：「乃可緣戒、求三昧、貢高於智慧，作如是則有住處不？」阿阇世言：「無。」文殊師利言：「故當如道無所住。」阿阇世復問：「若男子女人當云何自前于道？」文殊師利言：「其欲學道者，不見法有常無常，不見法有脫無有脫，亦不見法安若苦者，亦不見法是我若一切人，亦不見法在生死至泥洹者，作是學道者為以前。」

阿阇世王即言：「善哉善哉！如文殊師利菩薩之所言。惟愿受其請。所以者何？用狐疑故。熟自思念，如諸法無吾無我、無壽無命，而我有狐疑。」文殊師利言：「如無者不可令有，以無者亦不脫亦無所脫，其說我者而有脫者，以無有脫者亦不脫亦無所脫。所以者何？諸法悉脫故。」

佛謂文殊師利：「受阿阇世王請，用無央數人故。」文殊師利則言：「惟受怛薩阿竭教。所以者何？不違教故。」阿阇世則踴躍歡喜，便從座起，為佛諸比丘及文殊師利作禮而去。

阿阇世行，且問舍利弗：「文殊

【現代漢語翻譯】現代漢語譯本『既沒有前往者，也沒有到來者。』文殊師利（Manjusri，智慧的象徵）對阿阇世（Ajatasattu，一位國王）說：『其學道之人了知道無處所，所以才是道。』阿阇世又問：『應當住在何處來學道才能做到這樣呢？』文殊師利回答說：『無所住就是學道。』阿阇世又問：『那麼學道之人不應該修持凈戒、三昧（Samadhi，禪定）、智慧而安住其中嗎？』文殊師利回答說：『修道之人不執著于戒律，不追求禪定，也不以智慧自居。』文殊師利對阿阇世說：『如果執著于戒律，追求禪定，以智慧自居，這樣做是不是就有了住處呢？』阿阇世說：『沒有。』文殊師利說：『所以應當像道一樣無所住。』阿阇世又問：『如果男子女人想要在道上有所進步，應當怎樣做呢？』文殊師利說：『想要學道的人，不見諸法有常或無常，不見諸法有解脫或無解脫，也不見諸法是安樂還是痛苦，也不見諸法是我還是他人，也不見諸法是從生死到涅槃（Nirvana，解脫）的過程，這樣學道才能有所進步。』阿阇世王聽后說：『太好了！太好了！正如文殊師利菩薩所說。我願意接受他的教誨。這是因為我還有疑惑。我仔細思量，諸法無我、無人、無壽者、無命者，但我仍然有疑惑。』文殊師利說：『本來沒有的東西不可能讓它變成有，因為本來就沒有的東西，既不能解脫，也沒有什麼可以解脫的。如果說我有所解脫，那是因為本來就沒有什麼可以解脫的，所以也談不上解脫。這是為什麼呢？因為諸法本來就是解脫的。』佛（Buddha，覺悟者）對文殊師利說：『接受阿阇世王的請求吧，爲了無數的人。』文殊師利說：『我願意接受如來（Tathagata，佛的稱號）的教誨。這是因為不違背佛的教誨。』阿阇世聽后非常高興，立刻從座位上站起來，向佛、各位比丘（Bhikkhu，出家人）以及文殊師利行禮后離開了。阿阇世走後，問舍利弗（Sariputra，佛陀的十大弟子之一）：『文殊』

【English Translation】 English version 『There is neither a goer nor a comer.』 Manjusri (Manjusri, symbol of wisdom) said to Ajatasattu (Ajatasattu, a king): 『Those who study the Way know that the Way has no place, therefore it is the Way.』 Ajatasattu asked again: 『Where should one dwell to study the Way in order to do this?』 Manjusri replied: 『To dwell nowhere is to study the Way.』 Ajatasattu asked again: 『Then should those who study the Way not abide in pure precepts, Samadhi (Samadhi, meditation), and wisdom?』 Manjusri replied: 『Those who practice the Way do not cling to precepts, do not seek Samadhi, and do not boast of being superior in wisdom.』 Manjusri said to Ajatasattu: 『If one clings to precepts, seeks Samadhi, and boasts of being superior in wisdom, would there be a dwelling place if one did so?』 Ajatasattu said: 『No.』 Manjusri said: 『Therefore, one should dwell nowhere like the Way.』 Ajatasattu asked again: 『If men and women want to progress on the Way, what should they do?』 Manjusri said: 『Those who want to study the Way do not see that dharmas are permanent or impermanent, do not see that dharmas have liberation or no liberation, nor do they see that dharmas are pleasant or painful, nor do they see that dharmas are self or others, nor do they see that dharmas are in the process of going from birth and death to Nirvana (Nirvana, liberation). Those who study the Way in this way can make progress.』 King Ajatasattu said after listening: 『Excellent! Excellent! Just as the Bodhisattva Manjusri said. I am willing to accept his teachings. This is because I still have doubts. I think carefully, all dharmas are without self, without person, without a long-lived one, without a life, but I still have doubts.』 Manjusri said: 『It is impossible to make something that does not exist become existent, because something that does not exist cannot be liberated, nor is there anything to be liberated. If I say that I am liberated, it is because there is nothing to be liberated, so there is no liberation to speak of. Why is this? Because all dharmas are inherently liberated.』 The Buddha (Buddha, the awakened one) said to Manjusri: 『Accept King Ajatasattu's request for the sake of countless people.』 Manjusri said: 『I am willing to accept the teachings of the Tathagata (Tathagata, an epithet of the Buddha). This is because I do not violate the Buddha's teachings.』 Ajatasattu was very happy after hearing this, immediately stood up from his seat, bowed to the Buddha, the Bhikkhus (Bhikkhu, monks), and Manjusri, and left. After Ajatasattu left, he asked Sariputra (Sariputra, one of the Buddha's ten great disciples): 『Manjusri』

師利等輩者幾人？」舍利弗言：「五百人悉令于宮食。」便從道歸於城。即敕大宮令作百味之食。即日治其殿上，施其幢幡帷帳華蓋，以華布其地，悉持名香而熏之。設五百高床，皆布名珠琬𤥻其色若干，合宮之內悉皆治嚴，以華香遍之。敕令城郭諸街市裡皆而掃除，以華香從之，道邊者皆施帷帳幢幡而起除之，其里之門皆施雙結華，令諸人民明旦皆當道迎供養。

文殊師利即初夜，文殊自念：「我與少少俱出至請，亦無他感動，乃可到他方剎土請諸菩薩，往到彼所令就請，復悉聽其所說法。」作是念時，應時如伸臂之頃便從是不現，到東方過八萬二千佛剎，其剎名常名聞，其佛號字惟凈首，今現在，有眾菩薩無異道，其剎土常轉阿惟越致法輪。其土諸樹悉皆眾寶，其葉花實無央數色，風一起時吹其諸樹，但聞佛音、但聞法音及阿惟越致僧音。用是常聞三寶聲，故其剎土名曰沙陀惟瞿吒。文殊師利已在彼所，為佛作禮，白其怛薩阿竭：「愿用我故，盡令菩薩到沙呵剎土，至阿阇世所而就食。」佛則謂之：「其欲行者便可往。」

佛說阿阇世王經卷上大正藏第 15 冊 No. 0626 佛說阿阇世王經

佛說阿阇世王經卷下

後漢月氏三藏支婁迦讖譯

應時二萬二千菩薩同共

【現代漢語翻譯】現代漢語譯本『師利（Śrī，通常指舍利弗）等輩者幾人？』舍利弗言：『五百人悉令于宮食。』便從道歸於城。即敕大宮令作百味之食。即日治其殿上，施其幢幡帷帳華蓋，以華布其地，悉持名香而熏之。設五百高床，皆布名珠琬琰其色若干，合宮之內悉皆治嚴，以華香遍之。敕令城郭諸街市裡皆而掃除，以華香從之，道邊者皆施帷帳幢幡而起除之，其里之門皆施雙結華，令諸人民明旦皆當道迎供養。

文殊師利（Mañjuśrī）即初夜，文殊自念：『我與少少俱出至請，亦無他感動，乃可到他方剎土請諸菩薩，往到彼所令就請，復悉聽其所說法。』作是念時，應時如伸臂之頃便從是不現，到東方過八萬二千佛剎，其剎名常名聞，其佛號字惟凈首（Vimalasirsa），今現在，有眾菩薩無異道，其剎土常轉阿惟越致（avaivartika）法輪。其土諸樹悉皆眾寶，其葉花實無央數色，風一起時吹其諸樹，但聞佛音、但聞法音及阿惟越致僧音。用是常聞三寶聲，故其剎土名曰沙陀惟瞿吒（Śādvikuṭa）。文殊師利已在彼所，為佛作禮，白其怛薩阿竭（Tathāgata）：『愿用我故，盡令菩薩到沙呵（Sahā）剎土，至阿阇世（Ajātaśatru）所而就食。』佛則謂之：『其欲行者便可往。』

《佛說阿阇世王經》捲上大正藏第 15 冊 No. 0626 《佛說阿阇世王經》

《佛說阿阇世王經》卷下

後漢月氏三藏支婁迦讖譯

應時二萬二千菩薩同共

【English Translation】 English version 『How many are those of Śrī (usually referring to Śāriputra) and his companions?』 Śāriputra said, 『All five hundred shall eat in the palace.』 Then he returned from the road to the city. Immediately, he ordered the chief palace officer to prepare food of a hundred flavors. That very day, he decorated the palace hall, adorning it with banners, canopies, curtains, and flower garlands, spreading flowers on the ground, and perfuming it with fragrant incense. He set up five hundred high seats, all adorned with precious jewels of various colors. The entire palace was meticulously decorated, filled with flowers and incense. He ordered that all streets and alleys in the city be swept clean, adorned with flowers and incense, and that canopies and banners be erected along the roadsides. The gates of the alleys were to be adorned with pairs of tied flowers, and he commanded all the people to go out to greet and make offerings on the road the next morning.

Mañjuśrī, in the first watch of the night, thought to himself, 『If I go to invite them with only a few companions, it will not be very impressive. I should go to other Buddha-lands to invite the Bodhisattvas, go to their places to request their presence, and listen to all the Dharma they teach.』 As he thought this, in the time it takes to stretch out an arm, he vanished from that place and arrived in the east, passing eighty-two thousand Buddha-lands. That land was named Constantly Renowned, and the Buddha there was named Vimalasirsa, who is now present. There were many Bodhisattvas on the irreversible path, and in that land, the wheel of avaivartika Dharma was constantly turning. All the trees in that land were made of various treasures, and their leaves, flowers, and fruits were of countless colors. When the wind arose, it blew through the trees, and only the sounds of the Buddha, the Dharma, and the avaivartika Sangha could be heard. Because the sounds of the Three Jewels were constantly heard, that land was named Śādvikuṭa. Mañjuśrī arrived there, paid homage to the Tathāgata, and said, 『For my sake, may all the Bodhisattvas go to the Sahā land, to the place of Ajātaśatru, to partake in a meal.』 The Buddha then said to him, 『Those who wish to go may proceed.』

The Sutra of King Ajātaśatru Spoken by the Buddha, Volume 1 Taisho Tripitaka, Volume 15, No. 0626, The Sutra of King Ajātaśatru Spoken by the Buddha

The Sutra of King Ajātaśatru Spoken by the Buddha, Volume 2

Translated by the Tripiṭaka Master Zhi Loujiachen of the Yuezhi during the Later Han Dynasty

At that time, twenty-two thousand Bodhisattvas together

發聲：「我等欲與文殊師利俱行。」即時如其數菩薩，與文殊師利俱行，忽以在沙阿剎土其處而坐。其處者謂室中，所以能容者，是菩薩威神故。悉共坐已，文殊師利說其法，其法名曰陀鄰尼。文殊師利謂諸菩薩：「乃知何所法名陀鄰尼者？而言解一切諸法故、其意無所望故，所作無有異，所念應時足，所知如智慧，其法者悉知其本，所語如諦，自護不墮，用轉上故，悉入諸法行。陀鄰尼者則道之元，不斷佛元、持法之元、總持僧之元。于諸法無有殆，在人之所問，即能知報答。見眾而不卻。所以者何？無所畏故。欲教化諸天，隨天之所欲而悉教之，令各各得解。及龍、閱叉、阿須倫、迦留羅、真陀羅、摩休勒、人非人及釋梵，下至一切諸蟲獸鳥獸，各各知其意，隨其所欲而悉教化令得其所。悉曉了有功德無功德者，盡知一切人之行住，其心譬如地。於世不以八事中有，順何所作功德，不離於道教照於人，隨其所樂令一切皆蒙其恩。所作戒令一切悉在中，其慧無所不遍入，為一切之所重，而不以為勤苦，其心無有異。其法者知，而本所教化。承其教，常以法而施與不以為厭，所說法不望當得。其復不斷菩薩善根本。所以者何？以精進而養成其根故。所施與不以為厭足，用薩蕓若故。以戒不以為厭足。所以者何？恭敬一

【現代漢語翻譯】現代漢語譯本：發聲者說：『我們希望與文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）一同前往。』隨即，如其數量的菩薩，與文殊師利菩薩一同前往，忽然間便已在沙阿剎佛土（Sa Akshata Buddha-land）的某處安坐。』某處』指的是房間之中，之所以能夠容納如此多的菩薩，是因為菩薩的威神之力。全部坐定之後，文殊師利菩薩開始宣說佛法，這佛法的名字叫做陀鄰尼（Dharani，總持）。文殊師利菩薩對諸位菩薩說：『你們知道什麼叫做陀鄰尼嗎？』陀鄰尼的意思是能夠理解一切諸法，心中沒有任何期望，所作所為沒有差別，所思所念能夠及時滿足，所知所解如同智慧一般。這種佛法能夠完全瞭解事物的根本，所說的話語真實不虛，能夠自我守護而不墮落，因為能夠不斷提升自己，所以能夠完全進入諸法的修行之中。陀鄰尼是道的開端，是佛種不斷絕的根源，是保持佛法的根源，是總持僧團的根源。對於諸法沒有任何疑惑，當人們有所提問時，能夠立即知曉並給予回答。見到眾人不會退卻。為什麼呢？因為心中沒有任何畏懼。想要教化諸天，就隨著諸天的意願來教導他們，使他們各自都能得到理解。以及龍（Naga，蛇神）、閱叉（Yaksa，夜叉）、阿須倫（Asura，阿修羅）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，緊那羅）、摩休勒（Mahoraga，摩睺羅伽）、人與非人以及釋梵（釋提桓因和梵天），下至一切諸蟲獸鳥獸，都能各自了解他們的心意，隨著他們的意願來教化他們，使他們都能得到歸宿。完全明瞭有功德和無功德的人，完全知曉一切人的行為舉止，他們的心就像大地一樣。在世間不會被八件事所束縛，順應所作的功德，不離開佛道的教誨，照亮他人，隨著他們所喜愛的，使一切都能蒙受恩惠。所制定的戒律一切都在其中，他們的智慧無所不遍及，為一切人所尊重，卻不認為這是勤苦，他們的心沒有分別。瞭解這種佛法，以及根本的教化。接受他們的教導，經常用法來施與他人，不感到厭倦，所說的法不期望得到回報。而且不斷絕菩薩的善良根本。為什麼呢？因為精進而養成這些根本的緣故。所施與的不感到厭倦滿足，因為要追求薩蕓若（Sarvajna，一切智）的緣故。以持戒不感到厭倦滿足。為什麼呢？因為恭敬一切

【English Translation】 English version: The speaker said: 'We wish to go with Manjushri Bodhisattva (Manjushri Bodhisattva, symbol of wisdom).' Immediately, as many Bodhisattvas as there were, went with Manjushri Bodhisattva, and suddenly they were sitting in a certain place in the Sa Akshata Buddha-land. 'A certain place' refers to a room, and the reason why it can accommodate so many Bodhisattvas is because of the majestic spiritual power of the Bodhisattvas. After everyone was seated, Manjushri Bodhisattva began to expound the Dharma, and the name of this Dharma is Dharani (Dharani, total retention). Manjushri Bodhisattva said to the Bodhisattvas: 'Do you know what is called Dharani?' The meaning of Dharani is to be able to understand all Dharmas, without any expectations in the heart, what is done is no different, what is thought and thought can be satisfied in time, what is known and understood is like wisdom. This kind of Dharma can completely understand the root of things, the words spoken are true and not false, can protect oneself without falling, because it can constantly improve oneself, so it can completely enter the practice of all Dharmas. Dharani is the beginning of the path, the source of the continuous Buddha-seed, the source of maintaining the Dharma, and the source of the total holding of the Sangha. There is no doubt about all Dharmas, and when people have questions, they can immediately know and give answers. Seeing the crowd will not retreat. Why? Because there is no fear in the heart. If you want to teach the heavens, you should teach them according to the wishes of the heavens, so that they can each understand. And Nagas (Naga, snake gods), Yakshas (Yaksa, Yaksha), Asuras (Asura, Asura), Garudas (Garuda, Garuda), Kinnaras (Kinnara, Kinnara), Mahoragas (Mahoraga, Mahoraga), humans and non-humans, and Sakra and Brahma (Shakra Devanam Indra and Brahma), down to all insects, beasts, and birds, can each understand their intentions, and teach them according to their wishes, so that they can all find their place. Completely understand those with merit and those without merit, completely know the behavior of all people, their hearts are like the earth. In the world, they will not be bound by eight things, follow the merits they have made, do not leave the teachings of the Buddha's path, illuminate others, and according to what they like, so that everyone can receive grace. The precepts they have made are all in it, their wisdom is all-pervasive, respected by everyone, but they do not think it is hard work, their hearts have no distinction. Understand this Dharma, and the fundamental teachings. Accept their teachings, often give Dharma to others, do not feel tired, and do not expect to be rewarded for the Dharma they speak. And do not cut off the good roots of the Bodhisattvas. Why? Because they diligently cultivate these roots. They do not feel tired and satisfied with what they give, because they want to pursue Sarvajna (Sarvajna, omniscience). They do not feel tired and satisfied with upholding the precepts. Why? Because they respect everything

切人故。忍辱不以為厭足，便逮得佛身故。以精進不以厭足，合會諸功德故。以禪不以為厭足，無所悕望故。以慧無厭足。所以者何？無所不念故。以法為奉祿，而自依為得活，一切無所豫。其如是者，是故為陀鄰尼。陀鄰尼者，悉總持諸法故。云何持？空、無想、無愿、無慾、無所著、無所見故。以是持，無所生無所造。為作是持法，亦不來亦不去，亦不住亦不亂，亦不趣亦不壞，亦無所持亦無所掌。于脫不想脫，亦無所住亦不當住，亦無吾亦無我，亦無壽亦無人，亦無所執亦無放，亦不誠亦不虛，亦無所聞亦無所見，亦如虛空無所稱舉，亦無所觸亦無所覺，持一切諸法，故曰陀鄰尼。復有陀鄰尼者，持諸法如幻，譬若如夢若野馬、譬若水中聚沫如水泡、譬若化，悉持諸法，故曰陀鄰尼。復有陀鄰尼，以無常持諸法，若所見無我而寂，諸法根本悉脫其中，於法無所諍，亦不墮亦無期，以是持一切諸法，故曰陀鄰尼。譬若如地無所不持，不以為勤劇。菩薩以逮得陀鄰尼者，為一切作本，阿僧祇劫諸所作功德悉能合會發薩蕓若，心無所不持，亦不放亦不以為煩。所以者何？若地為一切之所載仰。菩薩以逮得陀鄰尼者，饒益於一切，若樹木萬物因地而生。菩薩以逮得陀鄰尼者，悉生諸功德法。譬若如地，亦不動亦不搖，亦

【現代漢語翻譯】現代漢語譯本因為切割身體的緣故，（菩薩）以忍辱而不感到厭倦滿足，便能證得佛身的緣故。（菩薩）以精進而不知厭倦滿足，才能彙集各種功德的緣故。（菩薩）以禪定而不感到厭倦滿足，是因為沒有希求和盼望的緣故。（菩薩）以智慧而不感到厭倦滿足。這是什麼原因呢？因為無所不念的緣故。（菩薩）以佛法為俸祿，並且依靠佛法而獲得生命，一切都無所參與。像這樣的人，所以被稱為陀鄰尼（Dharani，總持）。陀鄰尼（Dharani）的意思是，全部總持一切諸法的緣故。如何持呢？因為空、無想、無愿、無慾、無所執著、無所見的緣故。以這種方式持，無所生無所造。作為這種持法，也不來也不去，也不住也不亂，也不趨向也不壞滅，也無所持也無所掌。對於解脫不執著于解脫的想法，也沒有任何停留也不應當停留，也沒有吾也沒有我，也沒有壽命也沒有人，也沒有執取也沒有放下，也不真實也不虛假，也沒有所聞也沒有所見，就像虛空一樣沒有什麼可以稱量舉起，也沒有所觸也沒有所覺，持一切諸法，所以叫做陀鄰尼（Dharani）。還有一種陀鄰尼（Dharani），持諸法如幻，譬如像夢、像野馬、譬如水中聚集的泡沫像水泡、譬如幻化，全部持一切諸法，所以叫做陀鄰尼（Dharani）。還有一種陀鄰尼（Dharani），以無常來持諸法，如果所見是無我而寂靜的，諸法的根本全部從中脫離，對於佛法沒有什麼可爭論的，也不墮落也沒有期限，以這種方式持一切諸法，所以叫做陀鄰尼（Dharani）。譬如大地沒有什麼不承載，卻不認為辛苦勞累。菩薩因為證得陀鄰尼（Dharani）的緣故，為一切事物作根本，無數（阿僧祇，Asankhya）劫中所作的功德都能彙集，發起薩蕓若（Sarvajna，一切智）之心，沒有什麼不能持的，也不放下也不認為煩惱。這是什麼原因呢？因為大地承載著一切。菩薩因為證得陀鄰尼（Dharani）的緣故，饒益於一切，就像樹木萬物因為大地而生長。菩薩因為證得陀鄰尼（Dharani）的緣故，產生一切功德之法。譬如大地，既不動搖也不...

【English Translation】 English version Because of cutting the body, (the Bodhisattva) attains the Buddha-body by enduring insults without being weary or satisfied. (The Bodhisattva) gathers all merits by being diligent without being weary or satisfied. (The Bodhisattva) is not weary or satisfied with meditation because there is no desire or expectation. (The Bodhisattva) is not weary or satisfied with wisdom. Why is this? Because there is nothing that is not contemplated. (The Bodhisattva) takes the Dharma as sustenance and relies on the Dharma for life, without participating in anything else. Such a person is therefore called Dharani (total retention). Dharani means to completely retain all Dharmas. How to retain? Because of emptiness, no-thought, no-wish, no-desire, no attachment, and no-seeing. In this way, there is no birth and no creation. As this method of retention, it neither comes nor goes, neither abides nor is confused, neither approaches nor decays, neither holds nor grasps. Regarding liberation, there is no attachment to the idea of liberation, there is no dwelling and should be no dwelling, there is no 'I' and no 'me', no lifespan and no person, no grasping and no letting go, neither true nor false, neither heard nor seen, like the void, nothing can be measured or lifted, neither touched nor felt, retaining all Dharmas, therefore it is called Dharani. There is also a Dharani that holds all Dharmas as illusions, like dreams, like mirages, like foam gathering in water, like bubbles, like transformations, all holding all Dharmas, therefore it is called Dharani. There is also a Dharani that holds all Dharmas with impermanence. If what is seen is selfless and tranquil, the roots of all Dharmas are completely detached from it, there is nothing to argue about in the Dharma, neither falling nor having a limit, in this way holding all Dharmas, therefore it is called Dharani. It is like the earth that holds everything without considering it hard or tiring. Because the Bodhisattva attains Dharani, it serves as the foundation for everything, and the merits accumulated in countless (Asankhya) kalpas can be gathered together, generating the mind of Sarvajna (all-knowing), there is nothing that cannot be held, neither letting go nor considering it a burden. Why is this? Because the earth bears everything. Because the Bodhisattva attains Dharani, it benefits everything, just as trees and all things grow because of the earth. Because the Bodhisattva attains Dharani, it generates all meritorious Dharmas. Like the earth, it neither moves nor shakes, nor...

無所適亦無所憎。譬若如地，受一切雨亦無厭極。菩薩以逮得陀鄰尼者，一切諸佛菩薩聲聞辟支佛所問法亦無厭足，為一切說法亦無厭極。譬若如地，含果諸種皆得時出。菩薩以逮得陀鄰尼者，悉含果諸功德法種，亦不失時，輒如時具足諸法，乃坐佛樹不離薩蕓若。菩薩以得陀鄰尼者，勇猛如將，兵中之率無所不伏。菩薩以逮得陀鄰尼者，坐于佛樹降伏眾魔，故曰陀鄰尼。復有陀鄰尼，于諸法無所持。何以故？于有常無常故，亦無樂亦無苦，有身無有身，無有人無有常，一切諸法無所持。所以者何？無有二心故。譬若如地不持空，陀鄰尼一切諸法無所持。譬若空不持有所有，陀鄰尼者于諸法亦無所持。譬若水不持諸垢濁，陀鄰尼者于諸法亦無所持。譬若有所至無處所故，陀鄰尼無所持故。陀鄰尼者，不可盡無有盡，不可度故無所不入，無所不入故是為空界。陀鄰尼與空等。」說陀鄰尼時，五百菩薩悉得陀鄰尼法。文殊師利於二夜說菩薩藏：「諸法莫不從是，若功德法若無功德法、若俗若道、若有罪若無罪、若有餘若無餘、若脫若不脫，一切盡入是藏。何以故？用諸法故、無所不得故。譬若三千大千剎土，含受百億國土、百億日月、百億須彌山、百億大海，盡入三千大千。亦不凡法亦不道法，盡入其中。聲聞、辟支佛法

【現代漢語翻譯】現代漢語譯本：無所適從也無所憎恨。譬如大地，承受一切雨水也不會感到厭倦。菩薩因為獲得了陀鄰尼（Dharani，總持），對於一切諸佛、菩薩、聲聞、辟支佛所詢問的佛法，也不會感到厭足，為一切眾生說法也不會感到厭倦。譬如大地，包含果實的各種種子都能按時生長出來。菩薩因為獲得了陀鄰尼，完全包含著能結果的各種功德法種，也不會錯過時機，總是能按時具足各種佛法，最終坐在菩提樹下證得薩蕓若（Sarvajna，一切智）。菩薩因為獲得了陀鄰尼，勇猛如將領，是軍隊中的統帥，沒有什麼不能降伏。菩薩因為獲得了陀鄰尼，坐在菩提樹下降伏各種魔眾，所以稱為陀鄰尼。還有一種陀鄰尼，對於一切諸法沒有什麼執著。為什麼呢？因為對於有常與無常，對於快樂與痛苦，對於有身與無身，對於有人與無人，對於有常與無常，一切諸法都沒有什麼執著。為什麼呢？因為沒有二元對立的心。譬如大地不執著于虛空，陀鄰尼對於一切諸法也沒有什麼執著。譬如虛空不執著于所有事物，陀鄰尼對於一切諸法也沒有什麼執著。譬如水不執著于各種污垢，陀鄰尼對於一切諸法也沒有什麼執著。譬如有所到達卻無處所，陀鄰尼因為沒有什麼執著。陀鄰尼，不可窮盡也沒有窮盡，因為不可度量所以無所不入，因為無所不入所以是為空界。陀鄰尼與虛空相等。』在宣說陀鄰尼時，五百位菩薩都獲得了陀鄰尼法。文殊師利（Manjusri）在兩個夜晚宣說了菩薩藏：『一切諸法沒有不是從這裡產生的，無論是功德法還是無功德法，無論是世俗法還是出世間法，無論是有罪還是無罪，無論是有餘涅槃還是無餘涅槃，無論是解脫還是不解脫，一切都包含在這個藏中。為什麼呢？因為運用各種佛法，沒有什麼不能得到的。譬如三千大千世界，包含著百億國土、百億日月、百億須彌山（Sumeru，妙高山）、百億大海，全部都包含在三千大千世界中。無論是凡夫之法還是聖道之法，全部都包含在其中。聲聞（Sravaka，聞法覺悟者）、辟支佛（Pratyekabuddha，緣覺）之法

【English Translation】 English version: Neither attached nor averse to anything. It is like the earth, which never tires of receiving all kinds of rain. Because the Bodhisattva has attained Dharani (總持), he is never tired of the Dharma questions asked by all Buddhas, Bodhisattvas, Sravakas (聲聞), and Pratyekabuddhas (辟支佛), and he is never tired of teaching the Dharma to all beings. It is like the earth, where all kinds of seeds bearing fruit can emerge in due season. Because the Bodhisattva has attained Dharani, he fully contains all kinds of meritorious Dharma seeds that can bear fruit, and he never misses the opportunity. He always possesses all kinds of Dharmas in due season, and finally sits under the Bodhi tree to attain Sarvajna (一切智). Because the Bodhisattva has attained Dharani, he is as brave as a general, the leader in the army, and there is nothing he cannot subdue. Because the Bodhisattva has attained Dharani, he sits under the Bodhi tree and subdues all kinds of demons, therefore it is called Dharani. There is also a Dharani that is not attached to any Dharma. Why? Because there is no attachment to permanence or impermanence, to happiness or suffering, to having a body or not having a body, to having a person or not having a person, to permanence or impermanence, to all Dharmas. Why? Because there is no dualistic mind. Just as the earth does not cling to emptiness, Dharani does not cling to all Dharmas. Just as emptiness does not cling to all things, Dharani does not cling to all Dharmas. Just as water does not cling to all impurities, Dharani does not cling to all Dharmas. Just as there is a place to arrive but no place to stay, Dharani has nothing to cling to. Dharani is inexhaustible and has no end, because it is immeasurable, it enters everywhere, and because it enters everywhere, it is the realm of emptiness. Dharani is equal to emptiness.』 When Dharani was being taught, five hundred Bodhisattvas attained the Dharani Dharma. Manjusri (文殊師利) expounded the Bodhisattva Treasury for two nights: 『All Dharmas arise from here, whether they are meritorious Dharmas or non-meritorious Dharmas, whether they are mundane Dharmas or supramundane Dharmas, whether they are sinful or sinless, whether they are Nirvana with remainder or Nirvana without remainder, whether they are liberation or non-liberation, all are contained in this treasury. Why? Because by using all kinds of Dharmas, there is nothing that cannot be attained. For example, the three thousand great thousand worlds contain hundreds of billions of lands, hundreds of billions of suns and moons, hundreds of billions of Mount Sumeru (須彌山), and hundreds of billions of oceans, all of which are contained in the three thousand great thousand worlds. Whether it is the Dharma of ordinary beings or the Dharma of the path, all are contained within it. The Dharma of Sravakas (聲聞), Pratyekabuddhas (辟支佛)

、若菩薩法，盡入其中。何以故？悉總持諸行故，持聲聞、持辟支佛、持菩薩。若如樹其根堅住者，本莖枝葉華實皆而成好。菩薩藏者無所不持、無所不成，一切持諸功德法悉持薩蕓若心。其菩薩藏者，若器名曰受不可數。譬若海，含受眾水受持珍寶，龍、閱叉、揵陀羅、真陀羅、摩休勒無不苞裹，為一切作其處。其藏者因緣不可數亦如是，受無數戒，其間三昧、智慧所見，其器無所不受而見，故曰菩薩藏。譬若如海，其往生者不飲余水。所以者何？皆因海故。其在是藏者，皆因是法不在外道。所以者何？盡受薩蕓若法味故，故曰為菩薩藏。是為三藏。何謂三藏？聲聞藏、辟支佛藏、菩薩藏。聲聞藏者，從他人聞故。所以者何？聞其音故。辟支佛藏者，緣十二因緣故，以因緣盡而致是。菩薩藏者，入無央數法，而自然逮成佛。其聲聞、若辟支佛，其三藏者，非聲聞、辟支佛所有也。說是法時，其三藏者各得如所行。所以者何？說是法時，其聲聞、辟支佛、菩薩各得其行，故曰三藏。其逮得菩薩法者便有三藏。所以者何？聲聞、辟支佛不離佛法故。

「復有三藏學。何謂三藏？有聲聞學、有辟支佛學、有菩薩學。聲聞學者，用有度故、但自明故。辟支佛學者，是謂中學，無有大哀。菩薩法不可度，入法身故、用大

【現代漢語翻譯】現代漢語譯本：若菩薩之法，全部包含在其中。為什麼呢？因為它總持一切行，能持聲聞、持辟支佛、持菩薩。如果樹的根基堅固，那麼它的樹幹、枝葉、花朵和果實都會長得很好。菩薩藏無所不持、無所不成，一切功德之法都包含著薩蕓若（Sarvajna，一切智）之心。菩薩藏就像一個名為『受不可數』的器皿。譬如大海，能容納眾水，受持珍寶，龍（Naga）、閱叉（Yaksa）、揵陀羅（Gandharva）、真陀羅（Cintara）、摩休勒（Mahoraga）無不包容，為一切提供處所。這個藏的因緣也是不可數的，就像大海一樣，能容受無數的戒律，以及其間的三昧（Samadhi，禪定）、智慧所見，這個器皿無所不受而能顯現，所以稱為菩薩藏。譬如大海，往生其中的生物不再飲用其他的水。為什麼呢？因為都依賴於大海。身在此藏中的人，都依賴於佛法，而不會去外道。為什麼呢？因為他們都領受薩蕓若（Sarvajna，一切智）的法味，所以稱為菩薩藏。這就是三藏。什麼是三藏呢？聲聞藏、辟支佛藏、菩薩藏。聲聞藏，是從他人聽聞而得。為什麼呢？因為聽聞其聲音。辟支佛藏，是緣於十二因緣而得，通過十二因緣的斷滅而證得。菩薩藏，是進入無數的法門，自然而然地成就佛果。聲聞和辟支佛的三藏，並非聲聞和辟支佛所獨有。當宣說此法時，三藏各自按照所修行的道路而獲得。為什麼呢？因為宣說此法時，聲聞、辟支佛、菩薩各自得到他們的修行，所以稱為三藏。證得菩薩法的人便擁有三藏。為什麼呢？因為聲聞、辟支佛不離佛法。

還有三種藏的學習。什麼是三藏呢？有聲聞學、有辟支佛學、有菩薩學。聲聞學，因為有所度量，只是爲了自我明瞭。辟支佛學，是所謂的中等學習，沒有廣大的慈悲。菩薩法不可度量，因為進入法身，運用廣大的慈悲。

【English Translation】 English version: The Bodhisattva's Dharma is fully contained within it. Why? Because it upholds all practices, upholding the Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas. If the roots of a tree are firm, its trunk, branches, leaves, flowers, and fruits will all flourish. The Bodhisattva-pitaka (Bodhisattva's collection) upholds everything, accomplishes everything; all meritorious Dharmas contain the mind of Sarvajna (all-knowing). The Bodhisattva-pitaka is like a vessel called 'immeasurable reception.' Like the ocean, it contains all waters, upholds treasures, and encompasses Nagas (dragons), Yaksas (demons), Gandharvas (celestial musicians), Cintaras, and Mahoragas (great serpents), providing a place for all. The conditions for this pitaka are also immeasurable, like the ocean, receiving countless precepts, as well as the Samadhi (meditation), wisdom, and insights within them. This vessel receives and reveals everything, hence it is called the Bodhisattva-pitaka. Like the ocean, those reborn within it do not drink other waters. Why? Because they all rely on the ocean. Those within this pitaka rely on the Dharma and do not stray to external paths. Why? Because they all partake of the flavor of Sarvajna (all-knowing) Dharma, hence it is called the Bodhisattva-pitaka. This is the Tripitaka (three collections). What is the Tripitaka? The Sravaka-pitaka, the Pratyekabuddha-pitaka, and the Bodhisattva-pitaka. The Sravaka-pitaka is obtained through hearing from others. Why? Because one hears their voice. The Pratyekabuddha-pitaka is based on the twelve links of dependent origination, attained through the cessation of these links. The Bodhisattva-pitaka is entering countless Dharmas and naturally attaining Buddhahood. The Tripitaka of the Sravakas and Pratyekabuddhas is not exclusive to them. When this Dharma is spoken, the three pitakas are each attained according to one's practice. Why? Because when this Dharma is spoken, Sravakas, Pratyekabuddhas, and Bodhisattvas each attain their respective practices, hence it is called the Tripitaka. Those who attain the Bodhisattva Dharma possess the Tripitaka. Why? Because Sravakas and Pratyekabuddhas do not depart from the Buddha Dharma.

There are also three types of Tripitaka learning. What are the three? There is Sravaka learning, Pratyekabuddha learning, and Bodhisattva learning. Sravaka learning is measurable and only for self-enlightenment. Pratyekabuddha learning is considered intermediate learning, lacking great compassion. The Bodhisattva Dharma is immeasurable, because it enters the Dharmakaya (Dharma body) and employs great compassion.

哀故。聲聞者不學辟支佛事，亦不了辟支佛事。辟支佛不學菩薩事，亦不了菩薩事。菩薩者知聲聞所學不以為樂，不於是中有所悕望，亦不於是中而求脫；亦知辟支佛所學不以為樂，不於是中而求脫。而知菩薩所學，樂於所學而自歡樂，當因於中得脫故。教聲聞而示現，以其行教化之，其辟支佛亦爾。是菩薩作，故名曰菩薩藏。譬若以器受其琉璃，用琉璃故，其器亦作琉璃之色。菩薩以逮入藏者，以諸法所見不離佛。菩薩以逮藏者，諸所見法悉見於佛法。菩薩悉無所不學諸法。所以者何？無有異所見，諸法悉如佛證。其菩薩藏者，無央數字而教不可度處。所以者何？無增減故。不可議光明悉照于冥，所作者有慧利無有極，入薩蕓若無所不入。其學是學乃為學，悉入藏故便入摩訶若那。摩訶若那者無極慧，以入者其未入者而入之。」

爾時文殊師利為諸菩薩說其藏事已，復於三處說阿惟越致輪金剛行。說是時，其聞者悉逮得是事，其輪者亦無所轉。「阿惟越致輪者，無所悕望於一切，其心無有異。所以者何？不念善惡。以等心學法，見諸佛剎亦復等視，不著其好醜，以諸佛等無有異。其輪者無所不遍入。所以者何？不壞法身故。以是故為阿惟越致法輪。其輪者無斷絕處。所以者何？無二心故。其輪者如所見。何以

【現代漢語翻譯】現代漢語譯本：哀故（含義：感嘆詞，表示可惜）。聲聞乘（含義：小乘佛教的修行者）不學習辟支佛（含義：緣覺乘的修行者）的修行方式，也不瞭解辟支佛的修行方式。辟支佛不學習菩薩（含義：大乘佛教的修行者）的修行方式，也不瞭解菩薩的修行方式。菩薩知道聲聞乘所學的內容，但不以此為樂，不從中學到任何希望，也不從中尋求解脫；也知道辟支佛所學的內容，但不以此為樂，不從中尋求解脫。而知道菩薩所學的內容，樂於所學並從中獲得快樂，因為應當從中獲得解脫。教導聲聞乘並示現，用他們的行為教化他們，對於辟支佛也是如此。這是菩薩所做的事情，所以稱為菩薩藏（含義：菩薩所修行的法門）。譬如用器皿盛放琉璃，因為琉璃的緣故，器皿也呈現出琉璃的顏色。菩薩因為證入了菩薩藏，所以從諸法中所見到的都不離佛。菩薩因為證入了菩薩藏，所以所見到的諸法都見於佛法。菩薩沒有什麼不學習的諸法。為什麼呢？因為沒有不同的見解，諸法都如佛所證悟的那樣。菩薩藏，有無數的法門和教義，是不可估量的。為什麼呢？因為沒有增減的緣故。不可思議的光明照亮所有的黑暗，所做的事情具有智慧和利益，沒有窮盡，進入薩蕓若（含義：一切智）而無所不入。學習這種學習才是真正的學習，因為完全進入菩薩藏，所以進入摩訶若那（含義：大智慧）。摩訶若那是指無極的智慧，已經進入的人可以引導未進入的人進入。

當時，文殊師利（含義：智慧第一的菩薩）為諸位菩薩宣說了菩薩藏的事情之後，又在三個方面宣說了阿惟越致輪（含義：不退轉法輪）金剛行（含義：堅固不壞的修行）。在宣說的時候，聽聞的人都獲得了這些道理，法輪也沒有任何停轉。『阿惟越致輪』是指對一切都沒有希望，內心沒有差異。為什麼呢？因為不執著于善惡。以平等心學習佛法，看待諸佛剎土也同樣平等，不執著於美好或醜陋，因為諸佛是平等的，沒有差異。法輪無所不遍入。為什麼呢？因為不壞法身（含義：佛的真身）的緣故。因此稱為阿惟越致法輪。法輪沒有斷絕之處。為什麼呢？因為沒有二心的緣故。法輪如所見一樣。為什麼呢？

【English Translation】 English version: Alas. A Shravaka (meaning: a disciple of the Hinayana school) does not study the practices of a Pratyekabuddha (meaning: a self-enlightened Buddha), nor does he understand the practices of a Pratyekabuddha. A Pratyekabuddha does not study the practices of a Bodhisattva (meaning: a being who seeks enlightenment for the benefit of all beings), nor does he understand the practices of a Bodhisattva. A Bodhisattva knows what the Shravakas learn but does not take pleasure in it, does not have any hope in it, nor does he seek liberation from it; he also knows what the Pratyekabuddhas learn but does not take pleasure in it, nor does he seek liberation from it. But he knows what the Bodhisattvas learn, takes pleasure in what he learns and rejoices in it, because he should obtain liberation from it. He teaches and demonstrates to the Shravakas, and transforms them with his actions, and it is the same for the Pratyekabuddhas. This is what a Bodhisattva does, hence it is called the Bodhisattva-pitaka (meaning: the teachings and practices of a Bodhisattva). It is like using a vessel to hold crystal; because of the crystal, the vessel also takes on the color of crystal. A Bodhisattva, having attained entry into the pitaka, sees that all dharmas are inseparable from the Buddha. A Bodhisattva, having attained the pitaka, sees all dharmas as being within the Buddha's Dharma. A Bodhisattva learns all dharmas without exception. Why? Because there is no different view; all dharmas are as the Buddha has realized. The Bodhisattva-pitaka has countless teachings and doctrines, and its extent is immeasurable. Why? Because there is no increase or decrease. Its inconceivable light illuminates all darkness, and its actions possess wisdom and benefit without limit, entering Sarvajna (meaning: omniscience) and penetrating everything. Learning this kind of learning is true learning, because by fully entering the pitaka, one enters Maha-jnana (meaning: great wisdom). Maha-jnana is limitless wisdom, and those who have entered can guide those who have not yet entered to enter.

At that time, Manjushri (meaning: the Bodhisattva of wisdom) having explained the matters of the Bodhisattva-pitaka to the Bodhisattvas, further explained the Avinivartaniya-chakra (meaning: the wheel of non-retrogression) Vajra-conduct (meaning: indestructible practice) in three aspects. At the time of this explanation, those who heard it all attained these principles, and the wheel did not stop turning. 'Avinivartaniya-chakra' means having no hope in anything, and the mind having no difference. Why? Because it does not cling to good or evil. Learning the Dharma with an equal mind, viewing all Buddha-lands with equal vision, not clinging to their beauty or ugliness, because all Buddhas are equal and without difference. The wheel penetrates everywhere without exception. Why? Because it does not destroy the Dharmakaya (meaning: the body of the Buddha's teachings). Therefore, it is called the Avinivartaniya-chakra. The wheel has no point of cessation. Why? Because there is no duality of mind. The wheel is as it is seen. Why?

故？以法輪致佛故。是名曰阿惟越致法輪。其從阿惟越致輪者，悉以脫諸想故。其信是者，悉當得如佛，不以二事故。從一事脫所說，如怛薩阿竭所因脫，其脫者無想無想，是故諸法其有想無有脫。何以故？其脫無有二。所以者何？無身口意故。所以者何？其脫者亦不從身口意故曰脫。作是者，以為自從不從他人，故曰阿惟越致輪。其輪者不轉色。所以者何？其色自然故。痛癢、思想、生死、識亦不轉。所以者何？識自然故。一切法亦不轉。所以者何？法身無法轉故。是曰阿惟越致輪。其輪者，所入無有際。何以故？無有斷絕故。其輪亦無所著，亦無有斷。何以故？其輪無有門故。所以者何？不二心故。其諦亦無轉者。所以者何？不可說故。其輪亦無有能解者。所以者何？亦不有其音，何得見其形？故其諦以空可致其脫者，莫能有逮。譬若如空無所不入。何以故無所不入？用脫于本故。其輪者亦能行亦能步。何謂行、何謂步？如金剛鉆穿眾寶。云何可以鉆穿其法？譬若以空鉆穿一切所，以故是名曰法為無所想是故金剛。所以者何？鉆穿一切諸所求故。無愿者若鉆金剛穿諸所未脫令而得脫。法身者若金剛，諸所亂者而空理之。怛薩阿竭者如金剛，悉穿無所有。其脫如金剛，過於諸不脫者。泥洹者，見諸自然法。」

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為以法輪（Dharmachakra）證得佛果的緣故。這被稱為阿惟越致法輪（Avaivartika-chakra，不退轉法輪）。那些追隨阿惟越致法輪的人，都能夠脫離各種妄想。那些信仰它的人，都將能夠像佛一樣，不會有任何差別。從一件事中解脫所說的，就像怛薩阿竭（Tathagata，如來）所因的解脫一樣，這種解脫是無想的，因此，對於一切法來說，如果有妄想，就沒有解脫。為什麼呢？因為這種解脫沒有二元對立。原因是什麼呢？因為沒有身口意。原因是什麼呢？這種解脫也不是從身口意而來的，所以才說是解脫。這樣做的人，認為是從自身而來，而不是從他人而來，所以稱為阿惟越致輪（Avaivartika-chakra，不退轉輪）。這個輪不會轉變色（rupa，色蘊）。為什麼呢？因為色是自然而然的。痛癢（vedana，受）、思想（samjna，想）、生死、識（vijnana，識蘊）也不會轉變。為什麼呢？因為識是自然而然的。一切法也不會轉變。為什麼呢？因為法身（Dharmakaya）沒有法可以轉變。這就是阿惟越致輪（Avaivartika-chakra，不退轉法輪）。這個輪，所進入的地方沒有邊際。為什麼呢？因為沒有斷絕。這個輪也沒有執著，也沒有斷裂。為什麼呢？因為這個輪沒有門。原因是什麼呢？因為沒有二元對立的心。這個真諦（satya）也沒有轉變者。為什麼呢？因為不可說。這個輪也沒有能夠理解它的人。為什麼呢？因為它沒有聲音，又怎麼能看到它的形狀呢？所以，這個真諦可以用空性（sunyata）來達到解脫，沒有人能夠捕捉到它。譬如虛空，無所不入。為什麼無所不入？因為它能夠解脫于根本。這個輪既能行又能步。什麼是行，什麼是步？就像金剛鉆穿透各種寶物。如何可以用它來鉆穿法呢？譬如用空性鉆穿一切事物，因此，這被稱為法為無所想，所以是金剛。為什麼呢？因為它鉆穿一切所求。沒有願望的人，如果用金剛鉆穿透各種事物，使未解脫的能夠得到解脫。法身（Dharmakaya）就像金剛，將各種混亂的事物用空性的道理來調理。怛薩阿竭（Tathagata，如來）就像金剛，能夠穿透一切無所有。這種解脫就像金剛，超越一切未解脫者。泥洹（Nirvana，涅槃）是見到各種自然之法。

【English Translation】 English version: Why? Because Buddhahood is attained through the Dharma wheel (Dharmachakra). This is called the Avaivartika-chakra (non-regressing wheel). Those who follow the Avaivartika-chakra are all able to be liberated from all delusions. Those who believe in it will all be able to become like the Buddha, without any difference. Liberation from one thing, as spoken of, is like the liberation that Tathagata (如來) attained; this liberation is without thought. Therefore, for all dharmas, if there is delusion, there is no liberation. Why? Because this liberation has no duality. What is the reason? Because there is no body, speech, or mind. What is the reason? This liberation does not come from body, speech, or mind, hence it is called liberation. Those who do this believe it comes from themselves, not from others, hence it is called Avaivartika-chakra (不退轉輪). This wheel does not transform form (rupa, 色蘊). Why? Because form is natural. Feeling (vedana, 受), thought (samjna, 想), birth and death, and consciousness (vijnana, 識蘊) also do not transform. Why? Because consciousness is natural. All dharmas also do not transform. Why? Because the Dharmakaya (法身) has no dharma to transform. This is called the Avaivartika-chakra (不退轉法輪). This wheel, where it enters, has no boundary. Why? Because there is no cessation. This wheel also has no attachment, and no break. Why? Because this wheel has no door. What is the reason? Because there is no dualistic mind. This truth (satya) also has no transformer. Why? Because it is inexpressible. This wheel also has no one who can understand it. Why? Because it has no sound, so how can one see its form? Therefore, this truth can be attained through emptiness (sunyata) for liberation, and no one can grasp it. It is like space, which enters everywhere. Why does it enter everywhere? Because it can liberate from the root. This wheel can both walk and step. What is walking, and what is stepping? It is like a diamond drill piercing through various treasures. How can it be used to drill through dharma? It is like using emptiness to drill through everything, therefore, this is called dharma as without thought, hence it is diamond. Why? Because it drills through all that is sought. Those without wishes, if they use a diamond to drill through various things, enabling the unliberated to attain liberation. The Dharmakaya (法身) is like a diamond, regulating various chaotic things with the principle of emptiness. The Tathagata (怛薩阿竭) is like a diamond, able to pierce through all that is without substance. This liberation is like a diamond, surpassing all those who are not liberated. Nirvana (泥洹) is seeing all natural dharmas.

文殊師利為諸菩薩說是阿惟越致法輪時，菩薩悉得羅毗拘速三昧(漢言者名曰日光明花)。得是三昧已，其菩薩身一毛者放億百千光明，其一光明者見坐億百千佛，一一佛者到他方其求佛道而往教化。

明日旦阿阇世王遣使者到文殊師利所：「唯哀用時與等人自屈。」摩訶迦葉時與五百比丘俱欲入城而分衛，以行道半念尚早而旋，還與比丘俱過候文殊師利，以到所習住于門外。文殊師利問摩訶迦葉：「今早欲到何所？」則言：「欲行分衛故。」文殊師利復謂摩訶迦葉：「我今與汝分衛。」摩訶迦葉則言：「已具足為供已。所以者何？以法到是，不以食故。」文殊師利謂摩訶迦葉與諸比丘：「俱就是，當用法故，亦當用食故。所以者何？今亦不失其法，亦令不失其食故，合兩以作一。」摩訶迦葉則答言：「吾等常當忍不食，當聽其法。何以故？一一諸深法常從是聞。」摩訶迦葉則復問：「今日與諸摩訶薩俱而食？」文殊師利言：「今所食處，其人亦不離生死，亦不入泥洹，亦不過欲事，亦不以道證。所食處，其食亦無所增無所減，亦于諸法無所持亦無所舍。」摩訶迦葉言：「其作是施與者，是為無極施與。」則言：「諾，受所請。」

文殊師利則自念：「今當入城，所作當如佛之感動。」作是念時，便得

【現代漢語翻譯】現代漢語譯本文殊師利菩薩為眾菩薩宣講阿惟越致法輪（意為不退轉法輪）時，菩薩們都獲得了羅毗拘速三昧（Rāvikūśasya-samādhi，漢譯名為日光明花）。獲得此三昧后，每位菩薩身上的一根毛孔都能放出億百千道光明，每一道光明中都能見到億百千尊佛，每一尊佛都前往其他世界教化那些尋求佛道的人。

第二天早上，阿阇世王（Ajātaśatru，一位國王）派遣使者到文殊師利菩薩處，說：『希望您能抽出時間，親自屈尊前來。』摩訶迦葉（Mahākāśyapa，佛陀的弟子）當時正與五百比丘一同準備入城乞食，因為覺得時間尚早，便返回，與比丘們一同去拜訪文殊師利菩薩，到達文殊師利菩薩的住所，停留在門外。文殊師利菩薩問摩訶迦葉：『今天早上打算去哪裡？』摩訶迦葉回答說：『打算去乞食。』文殊師利菩薩又對摩訶迦葉說：『今天我來為你提供食物。』摩訶迦葉回答說：『已經準備好足夠的食物了。因為我們是爲了求法而來，不是爲了食物而來。』文殊師利菩薩對摩訶迦葉和眾比丘說：『一起進來吧，既可以聽聞佛法，也可以食用齋飯。因為這樣既不會失去佛法，也不會失去食物，將兩者合二為一。』摩訶迦葉回答說：『我們寧願忍受飢餓，也要聽聞佛法。為什麼呢？因為所有深奧的佛法都是從這裡聽聞的。』摩訶迦葉又問：『今天與諸位摩訶薩（Mahāsattva，大菩薩）一同用餐嗎？』文殊師利菩薩說：『現在用餐的地方，那裡的人既不脫離生死輪迴，也不進入涅槃（Nirvāṇa，寂滅），既不超越世俗慾望，也不通過修行證悟。用餐的地方，食物既不會增加也不會減少，對於諸法既沒有執著也沒有捨棄。』摩訶迦葉說：『像這樣佈施的人，是無上的佈施。』文殊師利菩薩說：『是的，接受您的邀請。』

文殊師利菩薩心想：『現在進入城中，所作所為應當像佛陀那樣感動人心。』當他這樣想的時候，便獲得了……

【English Translation】 English version When Mañjuśrī (文殊師利) was expounding the Dharma wheel of Avaivartika (阿惟越致, non-regression) for the Bodhisattvas, all the Bodhisattvas attained the Rāvikūśasya-samādhi (羅毗拘速三昧, Samadhi named 'Sunlight Flower'). Having attained this Samadhi, each pore of the Bodhisattvas emitted hundreds of thousands of millions of rays of light, and in each ray of light, they saw hundreds of thousands of millions of Buddhas seated. Each Buddha went to other realms to teach and transform those who sought the path of Buddhahood.

The next morning, King Ajātaśatru (阿阇世王) sent a messenger to Mañjuśrī, saying, 'Please take the time to condescend and come in person.' Mahākāśyapa (摩訶迦葉), along with five hundred Bhikshus (比丘), intended to enter the city for alms-begging. Feeling it was still early, they turned back and together with the Bhikshus, went to visit Mañjuśrī, arriving at his residence and staying outside the gate. Mañjuśrī asked Mahākāśyapa, 'Where do you intend to go so early in the morning?' He replied, 'We intend to go for alms-begging.' Mañjuśrī then said to Mahākāśyapa, 'Today, I will provide you with alms.' Mahākāśyapa replied, 'We have already prepared sufficient food. The reason is that we come for the Dharma, not for food.' Mañjuśrī said to Mahākāśyapa and the Bhikshus, 'Come in together, for you shall both hear the Dharma and partake of food. Why? Because now you will neither lose the Dharma nor lose the food, combining both into one.' Mahākāśyapa then replied, 'We would rather endure hunger and listen to the Dharma. Why? Because all profound Dharmas are always heard from here.' Mahākāśyapa then asked, 'Will you dine today with the Mahāsattvas (摩訶薩)?' Mañjuśrī said, 'The place where we will dine is a place where people neither depart from birth and death, nor enter Nirvāṇa (泥洹), neither transcend worldly desires, nor attain enlightenment through practice. At the place where we will dine, the food will neither increase nor decrease, and there will be neither attachment nor abandonment to any Dharma.' Mahākāśyapa said, 'Those who make such offerings are making the ultimate offering.' Mañjuśrī said, 'Yes, accept the invitation.'

Mañjuśrī then thought to himself, 'Now that I am entering the city, my actions should be as moving as those of the Buddha.' As he thought this, he attained...

無所不感動三昧。則時沙河剎土平等如鏡，諸丘墟山陵一切不現，其光明無所不接，其在泥犁勤苦，其痛則除悉得安隱。是剎諸人，用是時悉無淫怒癡，亦無妒心，亦無貢高，亦無起意。爾時諸人皆有慈心，展轉相視若父若母。應時地為六反震動，諸欲天子、諸色天子，以百種伎樂而供養文殊師利，並雨天華而散其上。從文殊師利所止，乃到城門盡索治嚴，以眾華結為交路俠道兩邊，以名殊華悉布其地，已眾絕寶而為帳幔覆蓋其上。其道廣六丈三尺，兩邊悉有欄楯，以眾寶化而作樹，間間行列俠道兩邊。則以寶作繩，縺縛諸樹展轉相連。其一樹者香四面聞四十里。兩樹間化有水池，周匝其邊悉有眾寶以為擁障，以琉璃為飾。其水之沙，沙者悉金。其水有八味，眾華悉生其中，鳧雁鴛鴦而走戲其間。一一樹下當其根上而有眾寶之垛，其垛上者皆以珍寶而為香爐皆燒名香。一一垛者其女百人，各以蓮華擎持栴檀名香。

文殊師利作是三昧時，其威神無所不變化。文殊師利從座起，著衣服，謂摩訶迦葉：「便而前行，我今從后。何以故？其年尊老故。復先佛作沙門，以是故當在前。」摩訶迦葉則時答言：「其法者亦無前後，不計年歲而有尊幼。」文殊師利言：「當行謂為尊老。」摩訶迦葉答言：「智慧是尊。學問甚多

【現代漢語翻譯】現代漢語譯本：『無所不感動三昧』（Samadhi of Universal Response）。那時，娑婆世界（Saha World，指我們所居住的這個世界）的國土會變得像鏡子一樣平坦，所有的丘陵山陵都不會顯現，光明普照一切，那些在地獄（Niraya）中受苦的人，他們的痛苦將會消除，全部得到安寧。這個世界的所有人，在那時都不會有淫慾、憤怒和愚癡，也沒有嫉妒心，也沒有傲慢自大，也不會有邪念。那時所有的人都懷有慈悲心，互相看待如同父母一般。當時大地會發生六種震動，諸欲界天子（Desire Realm Devas）、諸色界天子（Form Realm Devas），會用各種各樣的樂器來供養文殊師利（Manjushri），並且散下天花。從文殊師利所停留的地方，一直到城門，都經過精心的裝飾，用各種鮮花結成交叉的道路，道路兩旁也佈滿鮮花，用各種珍貴的寶物做成帳幔覆蓋在上面。道路寬六丈三尺，兩邊都有欄桿，用各種寶物幻化成樹木，間隔排列在道路兩旁。用寶物做成的繩索，纏繞捆綁著樹木，互相連線。其中一棵樹的香氣可以傳到四十里遠。兩棵樹之間幻化出水池，水池周圍用各種寶物作為圍墻，用琉璃裝飾。水中的沙子，都是金子。水有八種美好的味道，各種鮮花都生長在其中，野鴨、大雁、鴛鴦在其中嬉戲。每一棵樹下，在樹根的地方，都有用各種寶物堆成的臺座，臺座上都有用珍寶做成的香爐，都點燃著名貴的香。每一個臺座旁都有百名女子，各自用蓮花托著旃檀香。

文殊師利（Manjushri）進入這種三昧（Samadhi）狀態時，他的威神力無所不能變化。文殊師利從座位上站起來，穿好衣服，對摩訶迦葉（Mahakasyapa）說：『請您先走在前面，我隨後跟著。為什麼呢？因為您年長德高，而且是先於佛陀出家的沙門（Sramana），所以應當走在前面。』摩訶迦葉（Mahakasyapa）當時回答說：『佛法是沒有前後的，不以年齡大小來區分尊卑。』文殊師利（Manjushri）說：『應當以年長為尊。』摩訶迦葉（Mahakasyapa）回答說：『智慧才是最尊貴的，學問淵博才是最尊貴的。』

【English Translation】 English version: 『Samadhi of Universal Response』. At that time, the land of the Saha World (the world we live in) will become as flat as a mirror, and all the hills and mountains will disappear. The light will shine everywhere, and those who are suffering in hell (Niraya) will have their pain eliminated and will all find peace. All the people in this world will be free from lust, anger, and ignorance at that time. They will have no jealousy, no arrogance, and no evil thoughts. At that time, all people will have compassion and look at each other as if they were their parents. At that time, the earth will shake in six ways, and the Desire Realm Devas and the Form Realm Devas will offer various kinds of music to Manjushri and scatter heavenly flowers upon him. From the place where Manjushri stays to the city gate, everything will be carefully decorated. Various flowers will be tied into intersecting roads, and both sides of the road will be covered with flowers. Various precious treasures will be used to make canopies to cover them. The road will be six zhang and three chi wide, and there will be railings on both sides. Various treasures will be transformed into trees, arranged at intervals on both sides of the road. Ropes made of treasures will be used to tie the trees together, connecting them to each other. The fragrance of one tree can be smelled forty li away. Between two trees, a pool of water will be transformed, surrounded by various treasures as walls, decorated with lapis lazuli. The sand in the water will all be gold. The water will have eight wonderful flavors, and various flowers will grow in it. Ducks, geese, and mandarin ducks will play in it. Under each tree, at the root, there will be a pedestal made of various treasures. On each pedestal, there will be a censer made of precious jewels, all burning famous incense. Next to each pedestal, there will be a hundred women, each holding sandalwood incense with a lotus flower.

When Manjushri enters this Samadhi state, his divine power can transform everything. Manjushri rises from his seat, puts on his clothes, and says to Mahakasyapa: 『Please go ahead, and I will follow behind. Why? Because you are old and virtuous, and you were a Sramana before the Buddha, so you should go ahead.』 Mahakasyapa replied at that time: 『The Dharma has no before or after, and does not distinguish between seniority based on age.』 Manjushri said: 『One should respect the elderly.』 Mahakasyapa replied: 『Wisdom is the most honorable, and extensive learning is the most honorable.』

，是則為尊。在所作為，是則為尊。索知一切人之所行，是則為尊。」摩訶迦葉復言：「文殊師利亦有智慧，其問具足，在所作為曉了一切人之所行，以是當爲尊。」摩訶迦葉復言：「今若其年，亦復為大，亦復為尊，故當在前，愿樂在後。今欲說譬喻，唯愿聽之。若師子之子，其膽勢氣力不如於大，雖小蒙大者之香，諸禽獸聞其臭者莫不恐怖。譬若大象而有六牙，其歲六十，若人以革而為繩縛系其象，師子之子于革繩之所，大象聞之嗅便奔走入山。雖菩薩發意未成力勢，非聲聞、辟支佛之所而當，眾魔莫不驚動縮腰而怖。其師子之子見大者而鳴呼，有所作為，其心不恐亦不畏懅。所以者何？倍復歡喜。今如是菩薩見佛有所作為，其心不恐亦不怖懅。所以者何？倍復歡喜。今我敢亦當如是。」

舍利弗言：「欲計其尊者，若聲聞、若辟支佛，其發菩薩心者是則為尊。所以者何？其有所求皆從菩薩心而起。」

摩訶迦葉言：「故文殊師利以是為尊，仍當在前，吾等承后。」

文殊師利便在前，諸菩薩在後，聲聞悉從亦在後，便向道。天則雨華，地為六反震動，諸天于上以伎樂而娛樂，應時光明一切莫不明者，便至羅閱祇。

未入城門，王阿阇世聞文殊師利旦到，從菩薩二萬二千五百人，其比丘

者五百人俱。王自念：「吾作五百人具，今當云何供？當坐何所？」應時天王名曰休息心，與尊閱叉名曰金鈚，與俱而來，與阿阇世王相見，則言：「勿恐勿懅，勿以為難。」則答：「當云何而不以為難？」則報言：「文殊師利者，作漚和拘舍羅無極智慧，以功德光明具足而來。神足功德，其以一飯與文殊師利，若有三千大千一切人索飯食者，悉能飽之，其食不盡索。是二萬三千人何足可憂？是故勿以為難。所以者何？今皆可而悉足。文殊師利者，其功德甚尊而不可盡。」

阿阇世王應時而歡喜，其心無異踴躍倍喜而設所作，便將伎樂擎其華香而自出迎文殊師利等而俱入宮。時于菩薩中有一菩薩，名曰普視悉見，則文殊師利敕三摩陀阿樓者陀，令嚴治其處可容來者。其菩薩受教，應時四面而視占，則時悉以辦。于眾會中復有菩薩，名曰法來，則得敕令而具床座。應時受教，撣指頃有二萬三千床座，其綩綖若干種色，名珠好繡綺異色物悉布在上。文殊師利及諸菩薩聲聞，一切皆悉就坐。阿阇世王前白文殊師利：「所作供具甚少，愿忍須臾，今更欲辦其具。」則答言：「所作已可自足，勿復勞意。」天王惟沙門與家室僕從悉來而謁，皆恭事左右。釋提桓因自與大夫人名曰首耶，及與天女，皆持名香供養，散文殊師利

【現代漢語翻譯】現代漢語譯本：當時有五百人一起前來。阿阇世王心想：『我只準備了五百人的食物，現在該如何供養？讓他們坐在哪裡呢？』這時，一位名叫休息心的天王和一位名叫金鈚的尊者夜叉一同前來，與阿阇世王相見，並說：『不要害怕，不要驚慌，不要覺得為難。』阿阇世王問：『怎樣才能不覺得為難呢？』他們回答說：『文殊師利菩薩具有漚和拘舍羅（Upaya-kausalya，善巧方便）的無極智慧，以功德光明具足而來。憑藉他的神通功德，即使只用一頓飯供養文殊師利，也能讓三千大千世界所有需要食物的人都吃飽，而且食物不會減少。這兩萬三千人又有什麼可擔心的呢？所以不要覺得為難。因為現在一切都足夠了。文殊師利菩薩的功德非常尊貴，無法窮盡。』阿阇世王立刻歡喜起來，心中無比喜悅，立即開始準備供養，並帶領樂隊，拿著鮮花和香，親自出迎文殊師利菩薩等人，一同進入王宮。當時，菩薩中有一位名叫普視悉見的菩薩，文殊師利菩薩命令三摩陀阿樓者陀（Samantabhadra Avalokitesvara），讓他整理出一個可以容納所有來賓的地方。那位菩薩接受命令后，立刻環顧四周，瞬間就準備完畢。在聚會中，還有一位名叫法來的菩薩，他接受命令去準備床座。他立刻接受命令，彈指之間就出現了兩萬三千個床座，上面鋪著各種顏色和材質的綩綖（wǎn yán，精美的墊子），以及用珍珠、精美刺繡和各種奇特顏色的物品裝飾。文殊師利菩薩以及各位菩薩、聲聞弟子，都各自就座。阿阇世王走到文殊師利菩薩面前稟告說：『準備的供養品很少，希望您能稍作忍耐，我現在再去準備更多的供養品。』文殊師利菩薩回答說：『準備的已經足夠了，不必再費心了。』天王毗沙門（Vaisravana）帶著家眷和僕從前來拜見，都在左右恭敬地侍奉。釋提桓因（Sakra Devanam Indra）親自帶著他的大夫人，名叫首耶（Suja），以及天女們，拿著名貴的香來供養，散在文殊師利菩薩身上。

【English Translation】 English version: At that time, five hundred people came together. King Ajatasatru thought to himself, 'I have only prepared food for five hundred people, how shall I provide for them now? Where shall I seat them?' At that moment, a Deva King named Restful Mind and a venerable Yaksha named Golden Arrow came together to meet King Ajatasatru, and said, 'Do not be afraid, do not be alarmed, do not think it difficult.' Ajatasatru then asked, 'How can I not think it difficult?' They replied, 'Manjushri Bodhisattva, possessing the boundless wisdom of Upaya-kausalya (skillful means), has come with the light of merit and virtue. With his miraculous powers and merit, even if you offer just one meal to Manjushri, he can satiate all those who seek food in the three thousand great thousand worlds, and the food will not diminish. What is there to worry about these twenty-three thousand people? Therefore, do not think it difficult. Why? Because now everything is sufficient. Manjushri's merit is exceedingly venerable and inexhaustible.' King Ajatasatru was immediately delighted, his heart filled with joy, and he began to prepare the offerings. He led a musical band, carrying flowers and incense, and personally went out to welcome Manjushri Bodhisattva and the others, and they entered the palace together. At that time, among the Bodhisattvas, there was one named Universal Vision, and Manjushri Bodhisattva instructed Samantabhadra Avalokitesvara to prepare a place that could accommodate all the guests. That Bodhisattva received the instruction, looked around in all directions, and instantly completed the preparations. In the assembly, there was also a Bodhisattva named Dharma Come, who received the command to prepare seats. He immediately accepted the instruction, and in the snap of a finger, twenty-three thousand seats appeared, covered with various colors and materials of wanyan (fine cushions), and adorned with pearls, exquisite embroidery, and various strange-colored objects. Manjushri Bodhisattva, along with all the Bodhisattvas and Sravakas, took their seats. King Ajatasatru approached Manjushri Bodhisattva and reported, 'The prepared offerings are few, I hope you can bear with it for a moment, I will now prepare more offerings.' Manjushri Bodhisattva replied, 'What has been prepared is already sufficient, do not trouble yourself further.' Deva King Vaisravana, with his family and servants, came to pay homage, and respectfully attended on the left and right. Sakra Devanam Indra himself, with his great consort named Suja, and the heavenly maidens, brought precious incense as offerings, scattering it upon Manjushri Bodhisattva.

及諸菩薩比丘僧上。其諸菩薩亦不以天女、亦不以伎樂、亦不以華香有所轉動。梵天而自化作年少婆羅門，甚姝端正，持扇住文殊師利之右，侍而扇之。諸梵天子悉復供侍諸菩薩比丘僧，住於之右，持扇而事。阿耨達龍王，其在眾會虛空之上而無見者，持把貫珠垂若幡，從其貫珠其水流下，水有八味，若欲所作當悉取是水。文殊師利及諸菩薩比丘僧，人人前有垂珠，水從中出，悉給所當得。

阿阇世王復念：「諸來會者而不持缽，今當以何器而食之？」文殊師利知王之所念，則言：「菩薩者不赍缽行，而所食處念缽，便從其剎土缽自而來在其手中。」阿阇世復問文殊師利：「是諸菩薩悉從何剎土而來到是？其佛號字？」文殊師利則言：「其剎土名沙陀惟瞿吒，其佛號字惟首陀尸利，從彼間而來到是，食于仁。所以者何？故來欲聞法，聽仁之所狐疑。」

諸菩薩念缽，應時缽而飛來，行伍而到阿耨達，皆自凈灑盛滿其水。諸龍婇女皆擎持二萬三千缽而來，授與瞿吒剎土菩薩，人人著其手中。阿阇世住侍文殊師利，文殊師利則謂阿阇世：「可分佈飯食。」應時受教分佈而遍，其食不減如故。阿阇世復白：「其食悉遍，無所缺減則復如故。」文殊師利言：「今為盡不？」則答言：「不盡。」「所以未盡者，以若

【現代漢語翻譯】現代漢語譯本以及各位菩薩、比丘僧眾。那些菩薩們不會因為天女、音樂、鮮花香氣而動搖。梵天自己幻化成年輕的婆羅門，非常俊美端莊，拿著扇子站在文殊師利（Manjusri，智慧的象徵）的右邊，侍奉併爲他扇風。各位梵天之子也都侍奉著各位菩薩和比丘僧眾，站在他們的右邊，拿著扇子服侍。阿耨達龍王（Anavatapta，傳說中的龍王）在眾會上方的虛空中，人們看不見他，他拿著一串貫珠，垂下來像幡一樣，從那串貫珠中流出水來，水有八種味道，如果想要做什麼，都應當取用這些水。文殊師利以及各位菩薩、比丘僧眾，每個人面前都有垂珠，水從其中流出，全部供給他們所應當得到的。阿阇世王（Ajatasattu，古印度摩揭陀國王）又想：『各位來參加法會的人都沒有帶缽，現在用什麼器皿來吃飯呢？』文殊師利知道國王的想法，就說：『菩薩們不攜帶缽出行，但是吃飯的時候只要想著缽，缽就會從他們的剎土（Buddha-field，佛的國土）自己飛來，出現在他們的手中。』阿阇世又問文殊師利：『這些菩薩都是從哪個剎土來到這裡的？他們的佛號是什麼？』文殊師利就說：『他們的剎土名叫沙陀惟瞿吒（Sadavighata），他們的佛號是惟首陀尸利（Visuddharsi），他們從那裡來到這裡，來接受您的供養。為什麼呢？因為他們想來聽法，聽您所疑惑的問題。』各位菩薩想著缽，應時缽就飛來，排成行列到達阿耨達，都自己乾淨地洗過，盛滿了水。各位龍婇女都拿著兩萬三千個缽而來，交給瞿吒剎土的菩薩，每個人都拿到缽。阿阇世站在文殊師利旁邊侍奉，文殊師利就對阿阇世說：『可以分發飯食了。』阿阇世應時接受教誨，分發飯食，飯食沒有減少，和原來一樣。阿阇世又稟告說：『飯食已經分發完畢，沒有缺少，而且和原來一樣。』文殊師利問：『現在分完了嗎？』阿阇世回答說：『沒有分完。』『為什麼沒有分完呢？因為如果

【English Translation】 English version And all the Bodhisattvas, Bhikshus (monks), and Sangha (community). Those Bodhisattvas were not moved by heavenly maidens, music, or the fragrance of flowers. Brahma himself transformed into a young Brahmin, exceedingly handsome and dignified, holding a fan and standing to the right of Manjusri (symbol of wisdom), attending and fanning him. All the sons of Brahma also attended all the Bodhisattvas and Bhikshus, standing to their right, holding fans and serving them. Anavatapta (legendary dragon king) Dragon King, who was above the assembly in the void and unseen, held a string of pearls, hanging down like a banner, and from that string of pearls water flowed down, the water having eight flavors, and if one wished to do anything, one should take this water. Manjusri and all the Bodhisattvas, Bhikshus, each had a hanging pearl in front of them, and water flowed from it, all supplied to what they should receive. King Ajatasattu (ancient Indian king of Magadha) then thought: 'All those who have come to the assembly have not brought alms bowls, what vessels shall they use to eat now?' Manjusri knew the king's thoughts, and then said: 'Bodhisattvas do not carry alms bowls when they travel, but when they eat, if they think of an alms bowl, then the alms bowl will fly from their Buddha-field (Buddha's land) and appear in their hands.' Ajatasattu then asked Manjusri: 'From which Buddha-field have these Bodhisattvas come here? What are the names of their Buddhas?' Manjusri then said: 'Their Buddha-field is named Sadavighata, their Buddha is named Visuddharsi, they have come here from there, to receive your offerings. Why? Because they wish to hear the Dharma (teachings), to hear what you doubt.' When the Bodhisattvas thought of alms bowls, the alms bowls flew over in response, arriving in rows at Anavatapta, all having been cleaned and filled with water. All the dragon maidens held twenty-three thousand alms bowls and came, handing them to the Bodhisattvas of the Sadavighata Buddha-field, each person receiving one in their hands. Ajatasattu stood attending Manjusri, and Manjusri then said to Ajatasattu: 'You may distribute the food.' Ajatasattu then received the instruction and distributed it everywhere, the food not decreasing as before. Ajatasattu then reported: 'The food has been distributed everywhere, nothing is lacking, and it is as before.' Manjusri asked: 'Is it all finished now?' Ajatasattu replied: 'It is not finished.' 'Why is it not finished? Because if

疑故。」諸菩薩飯已，持缽跳擲虛空，行列而住，亦不墮地、亦不轉搖。阿阇世復問：「是缽云何住？而依何等？」文殊師利答言：「是缽所住，如若狐疑所住。」阿阇世復言：「是缽亦無所住處，亦不在地、亦不所依、亦無有處所。」文殊師利則言：「如若狐疑亦無所住，諸法亦復如缽，無所住、無所墮。」

飯事既訖，阿阇世則取一機坐文殊師利前，自白言：「愿解我狐疑。」文殊師利則言：「若恒邊沙等佛不能為若說是狐疑。」阿阇世應時驚怖，從機而墮，若大樹躄地。摩訶迦葉謂阿阇世：「勿恐，無懼。所以者何？文殊師利入漚和拘舍羅甚深，以是故說是。徐可而問。」阿阇世則問言：「屬所說何所恒邊沙等佛不能說我之所狐疑？」文殊師利言：「仁者謂已從心因緣而可見佛。」王即答言：「不用心，心生故。」「為可見佛？」王言：「不。」「用有心故，為可見佛？」王言：「不。」「生死與脫是二事，持是作佛？」王言：「不。」「而有法言從蒙是法？」王言：「不。」「其作如是法者，能可為決說？」王言：「不。」「以是故吾說，若之狐疑恒邊沙等佛而不能說。所以者何？若人言我能以塵污于虛空，乃能為不？」王言：「不。」「若有人言我能卻虛空之垢。能卻不？」王言：「不能。」文殊師

【現代漢語翻譯】現代漢語譯本：『因為有疑惑。』諸位菩薩用齋完畢后，拿著缽跳躍到虛空中，排列而住，既不掉落到地上，也不轉動搖晃。阿阇世（Ajatasattu，未生怨王）又問：『這些缽是如何住立的？又是依靠什麼呢？』文殊師利（Manjusri，智慧的象徵）回答說：『這些缽的住立，就像狐疑的住立一樣。』阿阇世又說：『這些缽也沒有住立之處，既不在地上，也沒有所依靠，也沒有處所。』文殊師利就說：『如果狐疑也沒有住立之處，那麼諸法也像這些缽一樣，沒有住立之處，也沒有墮落之處。』

用齋的事情結束后，阿阇世就拿了一張椅子坐在文殊師利面前，自己說道：『希望您能解除我的狐疑。』文殊師利就說：『即使像恒河沙一樣多的佛，也不能為您說清這個狐疑。』阿阇世應聲驚恐，從椅子上掉下來，就像大樹倒在地上一樣。摩訶迦葉（Mahakasyapa，頭陀第一）對阿阇世說：『不要害怕，不要恐懼。為什麼呢？文殊師利進入了漚和拘舍羅（Oghaughakosala，甚深禪定）的甚深境界，因此才這樣說。您可以慢慢地問。』阿阇世就問道：『剛才所說的，什麼是我所疑惑的，以至於像恒河沙一樣多的佛也不能說清？』文殊師利說：『您認為已經從心因緣而可以見到佛。』國王就回答說：『不用心，因為心是生滅的。』『因為這樣就可以見到佛嗎？』國王說：『不能。』『因為有心就可以見到佛嗎？』國王說：『不能。』『生死與解脫是兩回事，持有這些就可以成佛嗎？』國王說：『不能。』『而有法說從矇昧中得到這個法嗎？』國王說：『不能。』『像這樣做法的人，能夠為我決斷解說嗎？』國王說：『不能。』『因此我說，您的狐疑即使像恒河沙一樣多的佛也不能說清。為什麼呢？如果有人說我能用塵土玷污虛空，能做到嗎？』國王說：『不能。』『如果有人說我能去除虛空的污垢，能去除嗎？』國王說：『不能。』文殊師利

【English Translation】 English version: 'Because of doubt.' After the Bodhisattvas had finished their meal, they held their bowls and leaped into the void, standing in rows, neither falling to the ground nor shaking. Ajatasattu (Ajatasattu, King of Unborn Hatred) then asked: 'How do these bowls remain standing? And what do they rely on?' Manjusri (Manjusri, symbol of wisdom) replied: 'The standing of these bowls is like the standing of doubt.' Ajatasattu then said: 'These bowls also have no place to stand, neither on the ground, nor relying on anything, nor having any location.' Manjusri then said: 'If doubt has no place to stand, then all dharmas are like these bowls, having no place to stand and no place to fall.'

After the meal was finished, Ajatasattu took a seat and sat before Manjusri, saying to himself: 'I hope you can resolve my doubts.' Manjusri then said: 'Even Buddhas as numerous as the sands of the Ganges cannot explain this doubt for you.' Ajatasattu was immediately frightened and fell from his seat, like a large tree collapsing to the ground. Mahakasyapa (Mahakasyapa, foremost in ascetic practices) said to Ajatasattu: 'Do not be afraid, do not fear. Why? Manjusri has entered the profound state of Oghaughakosala (Oghaughakosala, deep samadhi), and that is why he says this. You can ask slowly.' Ajatasattu then asked: 'Regarding what you just said, what is it that I doubt, such that even Buddhas as numerous as the sands of the Ganges cannot explain it?' Manjusri said: 'You think that you can see the Buddha through the causes and conditions of the mind.' The king then replied: 'Not using the mind, because the mind arises and ceases.' 'Because of this, can you see the Buddha?' The king said: 'No.' 'Because of having a mind, can you see the Buddha?' The king said: 'No.' 'Birth and death and liberation are two different things, can holding these become a Buddha?' The king said: 'No.' 'And is there a dharma that says you obtained this dharma from ignorance?' The king said: 'No.' 'Can someone who practices such a dharma resolve and explain it for me?' The king said: 'No.' 'Therefore, I say that even Buddhas as numerous as the sands of the Ganges cannot explain your doubts. Why? If someone says I can use dust to defile the void, can they do it?' The king said: 'No.' 'If someone says I can remove the defilement of the void, can they remove it?' The king said: 'No.' Manjusri

利言：「佛知諸法一切悉若虛空。所以者何？脫于本故，亦不見諸法有本若有脫者。以故我言，若王之狐疑非恒邊沙等佛之所能說。」文殊師利復言：「怛薩阿竭者，不得內外心，何所當作狐疑？所以者何？一切諸法本悉脫。何以故復有狐疑？」文殊師利復言：「其脫本者已不復著空，本無所有諸法故曰脫，亦不自然、不有所成、無所可見。諸法有所有無所有，諸法無所見故無所可見，諸法謂默然，是謂想不可知。諸法無想，已過自然，故以過度。諸法者，謂生死斷故。諸法無處所，謂無有愿故。諸法無有愿，謂無有生死故。等諸法無所著，謂清凈故。諸法悉清凈，謂本中外悉凈。諸法無有雙者，謂無有侶。諸法無有侶，謂一心故。諸法一心，謂脫故。諸法無有極，謂無所斷故。諸法無有邊幅，謂無有度故。諸法不可見其度者，謂所作異故。諸法謂所作異者求慧，謂不能得安。諸法無常，謂無二心故。諸法悉安，謂過凈故。諸法悉決，謂無所求故。無自然法，謂不可得身故。諸法無狐疑，謂內寂故。奇哉諸法，謂無諦故。諸法寂者，謂坦然故。諸法無吾，謂無是我所。諸法無餘，謂脫故。諸法無所轉會上，謂無有念故。諸法盡信，無所著斷故。諸法一味，謂脫故。諸法安隱，謂無有想故。諸法無有想，謂無所壞故。諸

【現代漢語翻譯】現代漢語譯本利言（Liyan）說：『佛陀知曉一切諸法，都如同虛空一般。這是為什麼呢？因為它們脫離了根本，也看不見諸法有任何根本，如果有脫離者的話。因此我說，國王的狐疑，不是恒河沙數般的佛陀所能解答的。』文殊師利（Manjushri）又說：『怛薩阿竭（Tathagata，如來）沒有內外之心，又有什麼可以產生狐疑呢？這是為什麼呢？一切諸法本來就脫離了根本。為什麼還要有狐疑呢？』文殊師利又說：『那脫離根本的，已經不再執著于空。本來就一無所有，所以稱為脫離，既不是自然而然，也不是有所成就，沒有什麼可見的。諸法有所有無所有，諸法因為沒有所見，所以沒有什麼可見的。諸法意味著默然，這就是所謂的想不可知。諸法沒有想，已經超越了自然，所以說是過度。諸法，意味著生死斷絕。諸法沒有處所，意味著沒有願望。諸法沒有願望，意味著沒有生死。諸法沒有執著，意味著清凈。諸法都清凈，意味著從內到外都清凈。諸法沒有雙，意味著沒有伴侶。諸法沒有伴侶，意味著一心。諸法一心，意味著脫離。諸法沒有極限，意味著沒有斷絕。諸法沒有邊幅，意味著沒有度量。諸法不可見其度量，意味著所作不同。諸法意味著所作不同，追求智慧，意味著不能得到安寧。諸法無常，意味著沒有二心。諸法都安寧，意味著超越了清凈。諸法都決斷，意味著沒有所求。沒有自然法，意味著不可得身。諸法沒有狐疑，意味著內心寂靜。奇妙啊，諸法，意味著沒有真諦。諸法寂靜，意味著坦然。諸法沒有吾，意味著沒有我所。諸法沒有剩餘，意味著脫離。諸法沒有轉回，意味著沒有念頭。諸法完全相信，沒有執著斷絕。諸法一味，意味著脫離。諸法安穩，意味著沒有想。諸法沒有想，意味著沒有壞滅。』

【English Translation】 English version Liyan said, 'The Buddha knows that all dharmas are like empty space. Why is that? Because they are detached from their origin, and one does not see that dharmas have any origin, if there is one who is detached. Therefore, I say that the king's doubts cannot be answered by Buddhas as numerous as the sands of the Ganges.' Manjushri further said, 'The Tathagata (Tathagata) does not have inner or outer mind, so what could cause doubt? Why is that? All dharmas are originally detached from their origin. Why then would there be doubt?' Manjushri further said, 'That which is detached from its origin no longer clings to emptiness. Originally, there is nothing, therefore it is called detachment; it is neither natural, nor is it something achieved, nor is there anything to be seen. Dharmas have something and have nothing; because dharmas have nothing to be seen, there is nothing to be seen. Dharmas mean silence, which is called unknowable thought. Dharmas have no thought, having transcended nature, therefore it is called transcendence. Dharmas mean the cessation of birth and death. Dharmas have no place, meaning there is no desire. Dharmas have no desire, meaning there is no birth and death. Dharmas have no attachment, meaning purity. All dharmas are pure, meaning that inside and outside are pure. Dharmas have no pair, meaning there is no companion. Dharmas have no companion, meaning one mind. Dharmas are one mind, meaning detachment. Dharmas have no limit, meaning there is no cessation. Dharmas have no boundary, meaning there is no measure. Dharmas cannot be seen in their measure, meaning that what is done is different. Dharmas mean that what is done is different; seeking wisdom means not being able to obtain peace. Dharmas are impermanent, meaning there is no duality of mind. All dharmas are peaceful, meaning they have transcended purity. All dharmas are decisive, meaning there is nothing to seek. There is no natural law, meaning that the body cannot be obtained. Dharmas have no doubt, meaning inner stillness. Wonderful are the dharmas, meaning there is no truth. Dharmas are silent, meaning they are open. Dharmas have no self, meaning there is no 'mine'. Dharmas have no remainder, meaning detachment. Dharmas have no turning back, meaning there is no thought. Dharmas are fully believed, with no attachment to cessation. Dharmas are of one flavor, meaning detachment. Dharmas are peaceful, meaning there is no thought. Dharmas have no thought, meaning there is no destruction.'

法悉空，度諸求故。諸法無有愿，謂三界故。諸法以斷三界，謂不著過去當來今現在。一切諸法若泥洹，謂以生未生者。」

文殊師利謂阿阇世：「無所生。無所生者，乃可令凈？」王言：「不。」文殊師利言：「佛知諸法如泥洹，故不可脫其所狐疑。所以者何？當直住視諸法。視諸法已，亦無所取無所舍，亦不于諸法有所止處，已無所止諸法是故安，已安者便無有疑，已無有疑便無所有作，無所有作者謂無有主，於是中當作是忍。何以故？不自念我用諸法故，忍諸法不可作，謂可為是不可為。諸法無有作，無有作無所作是故泥洹。其信是者以為等脫，亦無所增亦無所減。諸法本無故無有作，而能作者悉本無，其本無者亦非是亦不非是，故本無無有異。已信無有異者，諸狐疑已索盡。其眼者亦無垢亦無凈，眼之自然是故本無，本無自然故曰眼。耳、鼻、舌、身、意，亦無有垢亦無有凈，其意者自然是故本無，本無自然故曰意。色亦本無，本無自然色。痛癢、思想、生死、識，亦無有垢亦無有凈，識者自然本無，本無自然故曰識。諸法一切無有垢無有凈，諸法自然本無，本無自然故曰諸法。其心亦不可見，色亦不可得持。何以故？譬若幻，不可言用內故，亦不可言用外故。所以者何？本凈故，以是無有垢。其心本

【現代漢語翻譯】現代漢語譯本諸法因其空性而得以解脫，從而超越一切渴求。一切法皆無所愿求，因為它們超越了三界（欲界、色界、無色界）。諸法通過斷滅三界而解脫，這意味著不執著於過去、未來和現在。一切諸法都如涅槃（Nirvana），指的是已生和未生之法。

文殊師利（Manjushri，智慧的象徵）對阿阇世（Ajatasattu，一位國王）說：『無所生，無所生者，才能使其清凈嗎？』國王回答：『不能。』文殊師利說：『佛陀了知諸法如涅槃，因此無法擺脫其所存在的疑惑。為什麼呢？應當直接觀察諸法。觀察諸法之後，既不取也不捨，也不在諸法中有所停留。已經無所停留的諸法，因此是安穩的。已經安穩的，便沒有疑惑。已經沒有疑惑的，便沒有什麼造作。沒有什麼造作的，意味著沒有主宰。在其中應當如此安忍。為什麼呢？不要認為我運用諸法，因此安忍諸法是不可造作的，即可以做和不可以做。諸法沒有造作，沒有造作即無所作為，因此是涅槃。相信這些的人，認為這是平等的解脫，既沒有增加也沒有減少。諸法本來就沒有，所以沒有造作，而能造作者也都是本來沒有的。其本來沒有的，既不是「是」也不是「非是」，所以本來沒有是沒有差別的。已經相信沒有差別的人，一切疑惑都已經窮盡。其眼根既沒有垢染也沒有清凈，眼根的自然狀態就是本來沒有，本來沒有的自然狀態就叫做眼根。耳、鼻、舌、身、意（Ear, Nose, Tongue, Body, Mind）也是一樣，既沒有垢染也沒有清凈，其意根的自然狀態就是本來沒有，本來沒有的自然狀態就叫做意根。色（Form）也是本來沒有的，本來沒有的自然狀態就是色。痛癢（Feeling）、思想（Thought）、生死（Birth and Death）、識（Consciousness），也沒有垢染也沒有清凈，識的自然狀態就是本來沒有，本來沒有的自然狀態就叫做識。一切諸法都沒有垢染也沒有清凈，諸法的自然狀態就是本來沒有，本來沒有的自然狀態就叫做諸法。其心也不可見，色也不可執持。為什麼呢？譬如幻象，不能說它在內，也不能說它在外。為什麼呢？因為它是本來清凈的，因此沒有垢染。其心本來…』

【English Translation】 English version All dharmas are liberated because of their emptiness, thus transcending all desires. All dharmas have no wishes, because they transcend the three realms (desire realm, form realm, formless realm). Dharmas are liberated by severing the three realms, which means not being attached to the past, future, and present. All dharmas are like Nirvana, referring to dharmas that are already born and not yet born.

Manjushri (symbol of wisdom) said to Ajatasattu (a king): 'That which is unborn, can that which is unborn be made pure?' The king replied: 'No.' Manjushri said: 'The Buddha knows that all dharmas are like Nirvana, therefore it is impossible to escape the doubts that exist within them. Why? One should directly observe all dharmas. After observing all dharmas, neither grasping nor abandoning, nor dwelling in any of the dharmas. Dharmas that have no dwelling are therefore stable. Those that are stable have no doubts. Those that have no doubts have no actions. Those that have no actions mean there is no master. In this, one should be patient. Why? Do not think that I use the dharmas, therefore be patient with the dharmas that cannot be created, that is, what can be done and what cannot be done. Dharmas have no creation, no creation means no action, therefore it is Nirvana. Those who believe this consider it equal liberation, neither increasing nor decreasing. Dharmas originally do not exist, so there is no creation, and those who can create are also originally non-existent. That which is originally non-existent is neither 'is' nor 'is not', so originally non-existent has no difference. Those who believe that there is no difference, all doubts have been exhausted. The eye-faculty has neither defilement nor purity, the natural state of the eye is therefore originally non-existent, and the natural state of originally non-existent is called the eye. The ear, nose, tongue, body, and mind (Ear, Nose, Tongue, Body, Mind) are the same, neither defiled nor pure, the natural state of the mind is therefore originally non-existent, and the natural state of originally non-existent is called the mind. Form is also originally non-existent, the natural state of originally non-existent is form. Feeling, thought, birth and death, consciousness (Feeling, Thought, Birth and Death, Consciousness), have neither defilement nor purity, the natural state of consciousness is therefore originally non-existent, and the natural state of originally non-existent is called consciousness. All dharmas have neither defilement nor purity, the natural state of dharmas is originally non-existent, and the natural state of originally non-existent is called dharmas. The mind is also invisible, and form cannot be held. Why? Like an illusion, it cannot be said to be inside, nor can it be said to be outside. Why? Because it is originally pure, therefore there is no defilement. The mind originally...'

者，亦不以受、亦不以增、亦不以煩、亦不以憂、亦不以愁。聞是法者無所疑，本異而念異故而有垢，當知本異而念異，其無是者不可以令有。王不當念有是。譬若人言我能令空有垢，以煙若塵，作是而可令空有垢不？」王言：「不。」文殊師利言：「其心本以清凈者，淫怒癡無來何復言。譬若空現於五事：一者灰、二者塵、三者煙、四者霧、五者云，盡索可見，不可言為坐作垢。如人言是我所作非我所作，便有淫怒癡。於心本而不作垢亦不作狐疑。所以者何？心本有所作，亦不能防後心；後心有所作，不尋於前心；今現在心亦無處所。其智者已曉是所作，而不有悕望，無所悕望是故清凈相。一切諸法無有垢、無所不明、無所生、無有處所。無有處所是佛生地，生地者謂為諸法，諸法者是故生地，故不可說。其智慧者，諸法無有脫，以法為脫諸疑，以無所有無有法度者，故狐疑屬法身，故曰法身無所不入諸法，亦不見法身有所入。何以故？諸法是法身。如諸法等，故法身亦等，故曰法身所入。」

說是時，阿阇世王得所喜信忍，則歡喜踴躍，則言：「善哉善哉！解我狐疑。」文殊師利則答：「是為大狐疑。向所說法者無有本，何從得狐疑？當從何所聞狐疑？」阿阇世王則言：「蒙大恩而得小差。今我命盡者，不

【現代漢語翻譯】現代漢語譯本：『這個人，也不會因為接受（事物）而增加煩惱，也不會因為不接受而感到憂愁。聽聞這個佛法的人不會有所懷疑，因為根本不同而念頭不同，所以才會有污垢。應當知道根本不同而念頭不同，本來沒有這些東西，是不可能讓它產生的。大王您不應當認為有這些東西。比如有人說我能讓虛空產生污垢，用煙或者塵土，這樣做可以使虛空產生污垢嗎？』阿阇世王說：『不能。』文殊師利（Manjusri，菩薩名）說：『如果心本來就是清凈的，淫慾、憤怒、愚癡從何而來呢？又說什麼呢？比如虛空中顯現五種東西：一是灰塵，二是塵土，三是煙，四是霧，五是云，全部搜索都可見，但不能說它們是坐在那裡製造污垢。如果有人說是我所作，或者不是我所作，就會有淫慾、憤怒、愚癡。對於心來說，本來就不製造污垢，也不製造狐疑。為什麼呢？心本來有所作為，也不能阻止後來的心；後來的心有所作為，也不追尋以前的心；現在的心也沒有固定的處所。有智慧的人已經明白這些作為，而不抱有希望，沒有希望，所以才是清凈的相。一切諸法沒有污垢，沒有不明白的，沒有產生，沒有處所。沒有處所就是佛的出生地，出生地就是諸法，諸法就是出生地，所以不可說。有智慧的人，諸法沒有脫離，以佛法為脫離諸疑，以無所有、沒有佛法可以度化的人，所以狐疑屬於法身（Dharmakaya，佛的法性之身），所以說法身無所不入諸法，也看不見法身有所進入。為什麼呢？諸法就是法身。如諸法平等，所以法身也平等，所以說法身所入。』在文殊師利菩薩說法的時候，阿阇世王（Ajatasattu，古印度摩揭陀國國王）得到了歡喜信忍，於是歡喜踴躍，說：『太好了！解開了我的狐疑。』文殊師利菩薩回答說：『這是更大的狐疑。剛才所說的佛法沒有根本，從哪裡產生狐疑呢？應當從哪裡聽聞狐疑呢？』阿阇世王說：『蒙受您的恩德，我才稍微明白了一些。現在我的生命將要終結，不』

【English Translation】 English version: 'This person also does not increase (afflictions) by accepting, nor does he grieve by not accepting, nor does he become vexed, nor does he worry, nor does he become sad. Those who hear this Dharma (law, teaching) have no doubts. Because the root is different and the thoughts are different, there is defilement. One should know that because the root is different and the thoughts are different, those who do not have these things cannot be made to have them. The king should not think that there are these things. For example, if someone says, 'I can make the empty space have defilement,' using smoke or dust, can this make the empty space have defilement?' The king said, 'No.' Manjusri (Manjusri, name of a Bodhisattva) said, 'If the mind is originally pure, where do lust, anger, and delusion come from? What more is there to say? For example, emptiness manifests in five things: first, ashes; second, dust; third, smoke; fourth, mist; fifth, clouds. All can be searched and seen, but it cannot be said that they are sitting there making defilement. If someone says, 'It is what I have done' or 'It is not what I have done,' then there will be lust, anger, and delusion. For the mind, it originally does not make defilement, nor does it make doubt. Why? The mind originally has actions, but it cannot prevent the later mind; the later mind has actions, but it does not seek the former mind; the present mind also has no fixed place. The wise have already understood these actions, and they do not have hope, and without hope, it is a pure appearance. All dharmas (phenomena, teachings) have no defilement, nothing is not understood, nothing is born, and there is no place. No place is the birthplace of the Buddha (enlightened one), the birthplace is called all dharmas, and all dharmas are the birthplace, so it cannot be said. For the wise, all dharmas have no escape, and using the Dharma as an escape removes all doubts. Because there is nothing, and there is no Dharma to liberate those who can be liberated, doubt belongs to the Dharmakaya (Dharmakaya, the body of the Dharma), so it is said that the Dharmakaya enters all dharmas without entering. Why? All dharmas are the Dharmakaya. Like all dharmas are equal, so the Dharmakaya is also equal, so it is said that the Dharmakaya enters.' When Manjusri spoke, King Ajatasattu (Ajatasattu, king of Magadha in ancient India) obtained joyful faith and acceptance, and then rejoiced and leaped, saying, 'Excellent! Excellent! You have resolved my doubts.' Manjusri then replied, 'This is a greater doubt. The Dharma that was just spoken has no root, so where does doubt come from? Where should one hear doubt from?' King Ajatasattu then said, 'I have received your great kindness and have gained a little understanding. Now that my life is about to end, I do not'

憂不至泥洹。」文殊師利言：「如王之所悕望者，是無有本。所以者何？諸法本泥洹，故無所生。」阿阇世王則從座起，取名好奇疊，其價直億百千，持繞文殊師利身。應時文殊師利身不現，其疊仍在處於虛空，但聞其聲不見其形，則聞其音說：「如見文殊師利身，王自見狐疑。不以見狐疑者為以見諸法，如所見是為？」復從空中聞其聲，謂：「王有所見，便以疊而與之。」

次文殊師利坐處有菩薩，名得上愿。阿阇世復欲持是疊而奉上之。其菩薩言：「其求脫泥洹者，我不從是有所受，亦不受凡人有所有。何以故？凡人者謂有俗間事故而不受。亦不從求羅漢辟支佛有所受，亦不從怛薩阿竭法有所受，其有不近是法、不離是法，而我受是物。其與者亦無二心，其受者亦無二心，故曰所受過於脫。」王則欲以衣著菩薩上，忽然不現不知處，但聞其音不現形，說言：「其所現身，以衣與之。」

而是菩薩坐次復有菩薩，名曰見諸幻。阿阇世王復以是衣而奉上之。其菩薩言：「若有計他人有我者，我不受是物，亦不從有所玷汙、亦不從以得脫從是而受物。亦不從定意者、亦不從亂意者而受是物。亦不從智慧者、亦不從無智慧者而受是物。」阿阇世便以衣擲床上，其菩薩即不現，復聞其音不見其形，說言：「其有

【現代漢語翻譯】現代漢語譯本：『憂愁就不會到達涅槃（Nirvana，解脫）。』文殊師利（Manjushri，智慧的象徵）說：『像大王您所希望的那樣，是沒有根本的。為什麼呢？因為一切法的本性就是涅槃，所以沒有產生。』阿阇世王（Ajatasattu，一位國王）於是從座位上站起來，拿出名叫好奇疊的布，它的價值值一億百千，拿著它圍繞文殊師利的身。當時文殊師利的身不顯現，那布仍然停留在虛空中，只聽見他的聲音，看不見他的形體，就聽見他的聲音說：『如果能看見文殊師利的身，大王您自己就看見了狐疑。不以看見狐疑的人為看見諸法，像所看見的那樣是對的嗎？』又從空中聽見他的聲音，說：『大王您有所看見，就用布給與他。』接著文殊師利坐的地方有一位菩薩（Bodhisattva，覺悟的生命），名叫得上愿。阿阇世王又想拿著這布來奉獻給他。那位菩薩說：『尋求脫離涅槃的人，我不從這裡接受任何東西，也不接受凡人所擁有的東西。為什麼呢？因為凡人有世俗的事情，所以不接受。也不從求羅漢（Arhat，已證悟者）、辟支佛（Pratyekabuddha，獨覺者）那裡接受任何東西，也不從怛薩阿竭（Tathagata，如來）的法那裡接受任何東西，如果有人不接近這個法、不離開這個法，我就接受這個東西。給予的人也沒有二心，接受的人也沒有二心，所以說所接受的超過了脫離。』國王就想把衣服穿在菩薩身上，菩薩忽然不顯現，不知道去了哪裡，只聽見他的聲音，看不見他的形體，說：『如果能顯現身，就把衣服給與他。』在這個菩薩坐的地方，又有一位菩薩，名叫見諸幻。阿阇世王又用這衣服來奉獻給他。那位菩薩說：『如果有人計較他人有我，我就不接受這個東西，也不從有所玷汙、也不從以得到脫離而接受東西。也不從有定意的人、也不從有亂意的人那裡接受這個東西。也不從有智慧的人、也不從沒有智慧的人那裡接受這個東西。』阿阇世就把衣服扔在床上，那位菩薩立刻不顯現，又聽見他的聲音，看不見他的形體，說：『如果有人'

【English Translation】 English version: 'Sorrow will not reach Nirvana (Nirvana, liberation).' Manjushri (Manjushri, symbol of wisdom) said: 'What you, O King, hope for has no basis. Why? Because the nature of all dharmas is Nirvana, so there is no arising.' King Ajatasattu (Ajatasattu, a king) then rose from his seat, took a cloth called Curious Fold, its value worth a hundred thousand million, and held it around Manjushri's body. At that time, Manjushri's body did not appear, and the cloth remained in the void. Only his voice was heard, but his form was not seen. Then his voice was heard saying: 'If you can see Manjushri's body, you yourself, O King, will see doubt. Do not regard seeing doubt as seeing all dharmas. Is what is seen correct?' Again, his voice was heard from the void, saying: 'If you, O King, see something, then give it to him with the cloth.' Next to where Manjushri was sitting, there was a Bodhisattva (Bodhisattva, an enlightened being) named Obtainable Wish. King Ajatasattu wanted to offer this cloth to him again. That Bodhisattva said: 'Those who seek to escape Nirvana, I do not receive anything from here, nor do I receive anything that ordinary people possess. Why? Because ordinary people have worldly affairs, so I do not receive. Nor do I receive anything from Arhats (Arhat, an enlightened one), Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), nor do I receive anything from the Dharma of Tathagata (Tathagata, Thus Come One). If someone does not approach this Dharma and does not leave this Dharma, then I will receive this thing. The giver has no dualistic mind, and the receiver has no dualistic mind, so it is said that what is received exceeds liberation.' The king then wanted to put the clothes on the Bodhisattva, but the Bodhisattva suddenly disappeared, not knowing where he had gone. Only his voice was heard, but his form was not seen, saying: 'If a body can appear, then give the clothes to him.' In the place where this Bodhisattva was sitting, there was another Bodhisattva named Seeing All Illusions. King Ajatasattu again offered this garment to him. That Bodhisattva said: 'If someone calculates that others have a self, I will not accept this thing, nor will I accept anything from being defiled, nor will I accept anything from obtaining liberation. Nor will I accept this thing from those who have a fixed mind, nor from those who have a distracted mind. Nor will I accept this thing from those who have wisdom, nor from those who have no wisdom.' Ajatasattu then threw the garment on the bed, and that Bodhisattva immediately disappeared. Again, his voice was heard, but his form was not seen, saying: 'If someone'

現者，以衣與之。」

而是菩薩坐處有菩薩，名曰不見幻至泥洹。阿阇世以手擎衣而往趣之：「上坐已去，仁者可受。」其菩薩言：「若有自著他人者，我不受是物。其不著五陰四大六衰，亦不著佛、亦不著法、亦不著僧。何以故？諸法無所著故。」王阿阇世便持衣欲著菩薩上，應時而不現，但聞其音而不現形，說言：「其有現者，以衣與之。」

而是坐次有菩薩，名曰私呵末。阿阇世則以衣奉上。其菩薩言：「其無瞻者，我不受物。今汝發菩薩意，持心如菩薩，其心等諸法，亦等於諸佛法，亦無所取無所舍，于諸法亦無疑亦無有疑，亦不念諸法有我，不念諸法有所脫，有是意者乃受是物。」王阿阇世則而以衣著菩薩上，應時不現形但聞音，說言：「其有現者，以衣與之。」

而是菩薩坐次有菩薩，名三昧拘遬摩。阿阇世持衣欲奉上。其菩薩言：「若有如是三昧無所疑，乃受其物。本三昧悉知諸法無所脫，我乃受是物。」王阿阇世便持衣著其上，應時不現，但聞其音言：「其有現者，以衣與之。」

而是坐次有菩薩，名量精進，言：「一切諸音字聲而不可得，其作是者我乃受是物。」王阿阇世復以衣起著其上，則時不現形，但聞其音言：「其有現者，以衣與之。」

而是坐次有菩薩，

【現代漢語翻譯】現代漢語譯本：『現在誰在這裡，就把這件衣服給他。』

這時，菩薩的座位上有一位菩薩，名叫不見幻至泥洹（意為：不執著于虛幻，達到涅槃）。阿阇世（Ajatasattu）（意為：未生怨，印度摩揭陀國國王）用手拿著衣服走向他：『上座已經離開了，您可以接受這件衣服。』那位菩薩說：『如果有人執著于自身或他人，我就不接受這件東西。他不執著於五陰（意為：色、受、想、行、識，構成個體存在的五個要素）、四大（意為：地、水、火、風，構成物質世界的四個基本元素）、六衰（意為：眼、耳、鼻、舌、身、意六根的衰敗），也不執著于佛、法、僧。為什麼呢？因為一切諸法都沒有可以執著的地方。』阿阇世王便拿著衣服想穿在菩薩身上，立刻菩薩就不顯現了，只聽到他的聲音而不見其形，說道：『誰能顯現出來，就把這件衣服給他。』

這時，座位上有一位菩薩，名叫私呵末（Sihamati）。阿阇世便把衣服奉獻給他。那位菩薩說：『如果有人有所期待，我就不接受這件東西。現在你發菩薩心，保持心如菩薩一樣，你的心平等對待一切諸法，也平等對待一切諸佛之法，既沒有取也沒有舍，對於一切諸法既沒有懷疑也沒有不懷疑，也不認為諸法有我，不認為諸法有所解脫，有這樣的心意才能接受這件東西。』阿阇世王便把衣服穿在菩薩身上，立刻菩薩就不顯現形體，只聽到聲音，說道：『誰能顯現出來，就把這件衣服給他。』

這時，菩薩的座位上有一位菩薩，名叫三昧拘遬摩（Samadhikusuma）。阿阇世拿著衣服想奉獻給他。那位菩薩說：『如果有人對於三昧（意為：禪定，精神集中狀態）沒有懷疑，才能接受這件東西。原本就以三昧完全知曉一切諸法沒有解脫，我才能接受這件東西。』阿阇世王便拿著衣服穿在他身上，立刻菩薩就不顯現，只聽到他的聲音說：『誰能顯現出來，就把這件衣服給他。』

這時，座位上有一位菩薩，名叫量精進（Pramanavirya），說：『一切諸音字聲都不可得，誰能做到這樣，我才能接受這件東西。』阿阇世王又把衣服舉起來想穿在他身上，立刻菩薩就不顯現形體，只聽到他的聲音說：『誰能顯現出來，就把這件衣服給他。』

這時，座位上有一位菩薩，

【English Translation】 English version: 『Give the robe to whoever is present here.』

At that moment, there was a Bodhisattva seated there, named Adrisya-maya-nirvana (meaning: not attached to illusion, reaching Nirvana). King Ajatasattu (meaning: unborn enemy, king of Magadha in India) held the robe in his hand and approached him: 『The senior monk has already left, you may accept this robe.』 That Bodhisattva said: 『If someone is attached to oneself or others, I will not accept this object. He is not attached to the Five Skandhas (meaning: form, feeling, perception, mental formations, consciousness, the five elements that constitute individual existence), the Four Great Elements (meaning: earth, water, fire, wind, the four basic elements that constitute the material world), the Six Declines (meaning: the decay of the six senses: eyes, ears, nose, tongue, body, mind), nor is he attached to the Buddha, the Dharma, or the Sangha. Why? Because all dharmas have nothing to be attached to.』 King Ajatasattu then tried to put the robe on the Bodhisattva, but immediately the Bodhisattva disappeared, only his voice was heard but his form was not seen, saying: 『Give the robe to whoever can appear.』

At that moment, there was a Bodhisattva seated there, named Sihamati. Ajatasattu then offered the robe to him. That Bodhisattva said: 『If someone has expectations, I will not accept this object. Now that you have generated the Bodhi mind, keep your mind like a Bodhisattva, your mind treats all dharmas equally, and also treats all Buddha-dharmas equally, neither taking nor giving, having neither doubt nor non-doubt about all dharmas, and not thinking that dharmas have a self, not thinking that dharmas have liberation, only with such intention can one accept this object.』 King Ajatasattu then put the robe on the Bodhisattva, and immediately the Bodhisattva's form disappeared, only his voice was heard, saying: 『Give the robe to whoever can appear.』

At that moment, there was a Bodhisattva seated there, named Samadhikusuma. Ajatasattu held the robe and wanted to offer it to him. That Bodhisattva said: 『If someone has no doubt about Samadhi (meaning: meditation, a state of mental concentration), then he can accept this object. Originally, with Samadhi, one fully knows that all dharmas have no liberation, then I can accept this object.』 King Ajatasattu then put the robe on him, and immediately the Bodhisattva disappeared, only his voice was heard saying: 『Give the robe to whoever can appear.』

At that moment, there was a Bodhisattva seated there, named Pramanavirya, saying: 『All sounds, words, and voices are unattainable, whoever can do this, I can accept this object.』 King Ajatasattu again raised the robe to put it on him, and immediately the Bodhisattva's form disappeared, only his voice was heard saying: 『Give the robe to whoever can appear.』

At that moment, there was a Bodhisattva seated there,

名離所作垢。阿阇世欲以衣上之。是菩薩言：「其不自念我身與之，亦不念有人從我取，亦不念當有利，其無是者我乃受是物。」王復以衣著其上，應時不現其形，但聞其音言：「其有現者，以衣與之。」

而是坐次有菩薩，名曇摩惟懼和那羅耶。阿阇世復以衣奉上之。其菩薩言：「若於聲聞示現而不般泥洹，于辟支佛示現而不般泥洹，亦不住于生死、亦不至泥洹，我乃受其物。」王阿阇世便以衣著其上。忽然而不現，但聞其音言：「其有現者，以衣與之。」如是一一以衣與之，應時不見，其床機座處悉亦不現，復聞其音言：「其所現者，以衣與之。」

阿阇世語摩訶迦葉：「我從佛聞仁特尊，今以衣奉上，唯當受之。」摩訶迦葉而不肯受。「所以者何？我淫怒癡未盡索故不可受。亦不離無黠，亦不離惡亦不離苦知，亦不習亦不盡，亦不導亦不以盡為證，亦不有道念，亦不見怛薩阿竭，亦不聞法亦不屬比丘僧，亦不慧生亦不眼凈，亦不以識有所住而作。其與我物者，其德不能大，亦不能得尊脫。」摩訶迦葉言：「如仁作意如我者，我乃受之。」王阿阇世便以衣著其上。應時而不見，但聞其音言：「其有現者，以衣與之。」便復以衣次第與諸比丘，一一不見。盡索五百人，悉亦不現，但聞其音言：「其有現

【現代漢語翻譯】現代漢語譯本名為離所作垢（Li suo zuo gou，菩薩名）的菩薩。阿阇世（A'sheshi，國王名）想把衣服獻給他。這位菩薩說：『如果我不執著于將我的身體給予他人，也不執著于有人從我這裡取走東西，也不執著于從中獲得利益，沒有這些執著，我才接受這件物品。』國王再次把衣服放在他身上，立刻他的身形就消失了，只聽到他的聲音說：『誰能顯現出來，就把衣服給他。』這時，在座位上有一位菩薩，名叫曇摩惟懼和那羅耶（Tanmo weiju he Naluoye，菩薩名）。阿阇世再次把衣服獻給他。這位菩薩說：『如果我像聲聞（Shengwen，小乘佛教徒）那樣示現而不入涅槃（Niepan，佛教術語，指解脫），像辟支佛（Pizhi fo，獨覺者）那樣示現而不入涅槃，既不住于生死，也不證入涅槃，我才接受這件物品。』國王阿阇世就把衣服放在他身上。忽然間，他的身形也消失了，只聽到他的聲音說：『誰能顯現出來，就把衣服給他。』就這樣，（國王）一個接一個地把衣服給他們，立刻就看不見了，連他們的床、幾、座位也都消失了，只聽到他們的聲音說：『誰能顯現出來，就把衣服給他。』阿阇世對摩訶迦葉（Mohe Jiaye，佛陀弟子名）說：『我聽佛說您最受尊敬，現在把衣服獻給您，希望您能接受。』摩訶迦葉不肯接受。『為什麼呢？因為我的淫慾、嗔怒、愚癡還沒有完全斷除，所以不能接受。我也沒有脫離無明，沒有脫離罪惡，沒有脫離對苦的認知，沒有修習，沒有斷盡，沒有引導，也沒有以斷盡為證悟，沒有對道的正念，沒有見到怛薩阿竭（Tasa A'jie，如來），沒有聽聞佛法，不屬於比丘僧團，沒有智慧生起，沒有眼根清凈，也沒有以意識有所執著而行事。如果把東西給我，其功德不能廣大，也不能得到尊貴的解脫。』摩訶迦葉說：『如果您的心意和我一樣，我才能接受它。』國王阿阇世就把衣服放在他身上。立刻，他的身形也消失了，只聽到他的聲音說：『誰能顯現出來，就把衣服給他。』於是又把衣服依次給各位比丘（Biqiu，佛教出家男眾），一個接一個地消失不見。找遍了五百人，也都消失不見了，只聽到他們的聲音說：『誰能顯現』

【English Translation】 English version There was a Bodhisattva named Li suo zuo gou (Li suo zuo gou, Bodhisattva's name), which means 'detached from defilements.' King Ajatasattu (A'sheshi, King's name) wanted to offer him a robe. The Bodhisattva said, 'If I am not attached to giving my body to others, nor attached to someone taking something from me, nor attached to gaining benefit from it, without these attachments, then I will accept this item.' The king placed the robe on him again, and immediately his form disappeared, only his voice was heard saying, 'Whoever can appear, give the robe to him.' At that moment, there was a Bodhisattva in the assembly named Tanmo weiju he Naluoye (Tanmo weiju he Naluoye, Bodhisattva's name). Ajatasattu offered him a robe again. The Bodhisattva said, 'If I appear like a Sravaka (Shengwen, Hearer, a follower of Hinayana Buddhism) without entering Nirvana (Niepan, Buddhist term for liberation), appear like a Pratyekabuddha (Pizhi fo, Solitary Buddha) without entering Nirvana, neither abide in Samsara (birth and death) nor attain Nirvana, then I will accept this item.' King Ajatasattu then placed the robe on him. Suddenly, his form disappeared, only his voice was heard saying, 'Whoever can appear, give the robe to him.' In this way, he gave the robes to them one by one, and immediately they disappeared, even their beds, tables, and seats disappeared, only their voices were heard saying, 'Whoever can appear, give the robe to him.' Ajatasattu said to Mahakasyapa (Mohe Jiaye, Buddha's disciple's name), 'I have heard from the Buddha that you are especially revered, now I offer you this robe, I hope you will accept it.' Mahakasyapa refused to accept it. 'Why? Because my lust, anger, and ignorance have not been completely eradicated, so I cannot accept it. I have also not separated from ignorance, not separated from evil, not separated from the knowledge of suffering, not practiced, not exhausted, not guided, nor taken exhaustion as proof, nor have right mindfulness of the path, nor seen Tathagata (Tasa A'jie, Thus Come One), nor heard the Dharma, nor belong to the Sangha (Biqiu, monastic community), nor has wisdom arisen, nor are my eyes purified, nor do I act with consciousness attached to anything. If someone gives me something, its merit cannot be great, nor can one attain noble liberation.' Mahakasyapa said, 'If your intention is like mine, then I will accept it.' King Ajatasattu then placed the robe on him. Immediately, his form disappeared, only his voice was heard saying, 'Whoever can appear, give the robe to him.' Then he gave the robes to the Bhikkhus (Biqiu, Buddhist monks) in order, one by one they disappeared. He searched for all five hundred of them, and they all disappeared, only their voices were heard saying, 'Whoever can appear'

者，以衣與之。」

王阿阇世熟自思念：「諸菩薩比丘僧悉亡，當以衣與誰？」還自與中宮極夫人，又其夫人亦不現。應時阿阇世王便以得三昧，不見諸色，亦不見母人、亦不見男子、亦不見男兒、亦不見女兒、亦不見垣墻、亦不見樹木、亦不見室宅、亦不見城郭。尚有餘念，謂有我身，諸色識悉止。復聞其音：「如一切有所見，當自見其狐疑。如所見狐疑，見一切諸法亦復如是。所見當作是視無所視，當作是視無所視法，是為視法。其有所見者，便以與之。」王了無所復見，便取其衣還欲自著，亦復不見其身，心意識諸所想已無，是名曰脫于想、脫于狐疑。則從三昧還，見眾菩薩比丘僧、諸官屬所有一切如故。阿阇世復白文殊師利：「屬諸眾會所而我不見。」文殊師利言：「如仁之狐疑處，屬眾會在彼間。」文殊師利復言：「乃見眾會不？」阿阇世則言：「見。」「云何見？」「如我所見狐疑，見眾會如是。」文殊師利復問：「乃見眾會不？」阿阇世則言：「見。」「云何？」「如我所見狐疑，見眾會如是。」文殊師利復問：「云何見狐疑？」「如我屬不見眾會者，是狐疑于內外亦無所見。」文殊師利言：「乃聞佛所言，其作逆惡當入大泥犁不？」王言：「聞。」文殊師利復謂：「王汝自知當入泥犁不？」阿

【現代漢語翻譯】現代漢語譯本：『如果有人需要衣服，就把衣服給他。』

阿阇世王（Ajatasattu，人名）仔細思量：『如果各位菩薩、比丘僧都不在了，我該把衣服給誰呢？』於是他把衣服還給了自己的中宮夫人，但他的夫人也不見了。當時，阿阇世王便因此得到了三昧（Samadhi，佛教中的一種精神集中狀態），他看不見任何顏色，也看不見母親、男人、男孩、女孩，也看不見墻壁、樹木、房屋、城郭。但他仍然有殘餘的念頭，認為有『我』的存在，各種色相的意識都停止了。他又聽到聲音說：『如果對一切有所見，就應當看見自己的狐疑。如果看見了狐疑，那麼看見一切諸法（Dharma，佛法）也是如此。所見應當看作無所見，應當看作無所見的法，這就是看見法。如果有人看見了什麼，就把衣服給他。』阿阇世王完全沒有再看見任何東西，便拿起衣服想要自己穿上，卻也看不見自己的身體，心意識等各種想法都已經消失，這叫做脫離了想，脫離了狐疑。然後他從三昧中出來，看見各位菩薩、比丘僧、各位官屬，一切都和原來一樣。

阿阇世王又對文殊師利（Manjusri，菩薩名）說：『各位都看見了眾會，而我卻沒有看見。』文殊師利說：『你產生狐疑的地方，眾會就在那裡。』文殊師利又問：『現在看見眾會了嗎？』阿阇世王回答說：『看見了。』『怎麼看見的？』『就像我看見狐疑一樣，看見眾會也是這樣。』文殊師利又問：『現在看見眾會了嗎？』阿阇世王回答說：『看見了。』『怎麼看見的？』『就像我看見狐疑一樣，看見眾會也是這樣。』文殊師利又問：『怎麼看見狐疑？』『就像我剛才沒看見眾會一樣，這就是狐疑，對內對外都沒有看見。』文殊師利說：『你聽過佛說，作下逆惡之事的人會墮入大地獄（Naraka，地獄）嗎？』阿阇世王說：『聽過。』文殊師利又問：『那麼你自己知道自己會墮入地獄嗎？』阿

【English Translation】 English version: 'If there is someone who needs clothing, give it to him.'

King Ajatasattu (Ajatasattu, a person's name) pondered carefully: 'If all the Bodhisattvas and Bhikshu Sangha (Buddhist monastic community) are gone, who should I give the clothing to?' So he returned the clothing to his chief queen, but his queen also disappeared. At that moment, King Ajatasattu attained Samadhi (Samadhi, a state of mental concentration in Buddhism), and he could not see any colors, nor could he see his mother, men, boys, or girls, nor could he see walls, trees, houses, or city walls. But he still had residual thoughts, believing in the existence of 'self,' and the consciousness of various forms ceased. He then heard a voice saying: 'If you have any perception of everything, you should see your own doubt. If you see doubt, then seeing all Dharmas (Dharma, Buddhist teachings) is also the same. What is seen should be regarded as unseen, and should be regarded as the Dharma of unseen, this is seeing the Dharma. If someone sees something, give the clothing to him.' King Ajatasattu no longer saw anything at all, and he picked up the clothing wanting to put it on himself, but he could not see his own body either. His mind, consciousness, and all thoughts had disappeared, this is called being free from thought, free from doubt. Then he came out of Samadhi and saw all the Bodhisattvas, Bhikshu Sangha, and all the officials, everything was as before.

King Ajatasattu then said to Manjusri (Manjusri, name of a Bodhisattva): 'Everyone sees the assembly, but I do not see it.' Manjusri said: 'Where you have doubt, the assembly is there.' Manjusri then asked: 'Do you see the assembly now?' King Ajatasattu replied: 'I see it.' 'How do you see it?' 'Just as I see doubt, seeing the assembly is also like that.' Manjusri then asked: 'Do you see the assembly now?' King Ajatasattu replied: 'I see it.' 'How?' 'Just as I see doubt, seeing the assembly is also like that.' Manjusri then asked: 'How do you see doubt?' 'Just as I did not see the assembly just now, this is doubt, I did not see anything internally or externally.' Manjusri said: 'Have you heard the Buddha say that those who commit rebellious and evil deeds will fall into the great hell (Naraka, hell)?' King Ajatasattu said: 'I have heard.' Manjusri then asked: 'Then do you know yourself that you will fall into hell?' A

阇世復問：「其佛得佛時，乃有法上天入泥犁者不？乃有安隱當至泥洹者不？」文殊師利則言：「無。」王言：「我知諸法悉空故。所以者何？泥犁亦復已空，上天安亦空。諸法無所可壞敗，是故入法身。法身者，亦無天上、亦無人間、亦無泥犁禽獸薜荔。其逆者亦不離法身，其所作逆者身悉法身之所入，諸逆之本悉諸法之本。已去當來無去來者，諸法亦無去來。已知是者，亦不入泥犁、亦不上天、亦不泥洹。」

文殊師利復問：「佛說有逆。如何今說無有？」王則答言：「我不違佛所語。」「云何？」王言：「無我是佛之說。諦其以無我，是則無人，亦不作罪者，亦無受罪者。」文殊師利復問：「王已脫于狐疑不？」則答言：「從本已脫，以來亦脫。」文殊師利言：「其疑以盡未？」王言：「已從久遠盡。」文殊師利復問：「云何眾會而知王有逆無逆脫是中？」王言：「以尊法持我故知無逆。譬若菩薩已得忍辱，悉持諸惡，菩薩若惠好愿。」那羈頭梁耶謂阿阇世：「諸逆以凈，以得是忍？」王言：「一切諸法悉凈，無所玷汙故。是法亦不可污。所以者何？其道無有瑕穢故。以入大逆道者，不去生死、不見泥洹。所以者何？其道無已可往者而可近者。」說是語時，阿阇世王便得疾信忍。則時三十二人，于文殊師

【現代漢語翻譯】現代漢語譯本阿阇世（Ajatasattu，未生怨）又問：『那位佛陀成佛時，是否還有從法界上升到天界或墮入地獄的眾生？是否還有安穩地趨向涅槃（Nirvana，寂滅）的眾生？』文殊師利（Manjusri，妙吉祥）回答說：『沒有。』國王說：『我知道諸法皆空。為什麼呢？地獄也已經空了，昇天和安穩也都是空的。諸法沒有可以被破壞的，所以能入於法身。法身之中，既沒有天上，也沒有人間，也沒有地獄禽獸薜荔。作惡之人也沒有離開法身，他們所作的惡行都融入法身之中，一切罪惡的根源都是諸法的本源。已過去的、將來的，都沒有真正的去來，諸法也沒有真正的去來。已經明白這個道理的人，既不會墮入地獄，也不會升上天界，也不會進入涅槃。』文殊師利又問：『佛陀說過有罪逆之事，為何現在又說沒有呢？』國王回答說：『我沒有違背佛陀所說的話。』『怎麼說呢？』國王說：『無我是佛陀的教導。真正理解了無我，就沒有人，也沒有作惡的人，也沒有受罪的人。』文殊師利又問：『大王已經擺脫了狐疑了嗎？』國王回答說：『從根本上就已經擺脫了，一直以來都是擺脫的。』文殊師利說：『那麼疑惑已經完全消除乾淨了嗎？』國王說：『很久以前就已經消除乾淨了。』文殊師利又問：『大眾如何得知大王有罪逆或者無罪逆，並且從中解脫呢？』國王說：『因為尊重佛法，堅持正法，所以知道我沒有罪逆。譬如菩薩已經證得忍辱，能夠承受一切惡行，菩薩擁有美好的智慧和願力。』那羈頭梁耶（Nakitudra），對阿阇世說：『一切罪逆都已清凈，因為你已經獲得了這種忍辱。』國王說：『一切諸法都是清凈的，沒有什麼是可以被沾染污濁的。這種法也是不可被污染的。為什麼呢？因為這條道路沒有瑕疵污垢。進入大逆之道的人，既不會離開生死，也不會見到涅槃。為什麼呢？因為這條道路沒有可以前往之處，也沒有可以接近之處。』說完這些話時，阿阇世王便獲得了疾信忍（ksanti，快速的信心和忍耐）。當時有三十二人，在文殊師利

【English Translation】 English version Ajatasattu (Ajatasattu, Unborn Enemy) further asked: 'When that Buddha attained Buddhahood, were there beings ascending to the heavens or falling into hell from the Dharma? Were there beings securely heading towards Nirvana (Nirvana, extinction)?' Manjusri (Manjusri, Wondrous Auspiciousness) replied: 'No.' The king said: 'I know that all dharmas are empty. Why? Hell is already empty, and ascending to heaven and security are also empty. All dharmas have nothing that can be destroyed, so they can enter the Dharmakaya (Dharma Body). Within the Dharmakaya, there is neither heaven nor the human realm, nor hellish beasts and creepers. Those who commit evil do not depart from the Dharmakaya, and the evil deeds they commit are all integrated into the Dharmakaya. The root of all sins is the origin of all dharmas. The past and the future have no true coming and going, and dharmas have no true coming and going. Those who understand this principle will neither fall into hell, nor ascend to heaven, nor enter Nirvana.' Manjusri further asked: 'The Buddha has spoken of sinful deeds, why do you now say there are none?' The king replied: 'I have not contradicted what the Buddha said.' 'How so?' The king said: 'Non-self (Anatta) is the Buddha's teaching. Truly understanding non-self, there is no person, no one who commits evil, and no one who suffers for it.' Manjusri further asked: 'Has the king already escaped from doubt?' The king replied: 'From the very beginning, I have escaped, and I have been escaping all along.' Manjusri said: 'Then has doubt been completely eliminated?' The king said: 'It was eliminated long ago.' Manjusri further asked: 'How does the assembly know whether the king has committed sinful deeds or not, and whether he is liberated from them?' The king said: 'Because I respect the Dharma and uphold the Dharma, I know that I have no sinful deeds. For example, a Bodhisattva who has attained patience can endure all evil deeds, and the Bodhisattva possesses wonderful wisdom and vows.' Nakitudra said to Ajatasattu: 'All sinful deeds have been purified, because you have obtained this patience.' The king said: 'All dharmas are pure, and nothing can be stained or defiled. This Dharma is also undefilable. Why? Because this path has no flaws or impurities. Those who enter the path of great transgression neither leave birth and death nor see Nirvana. Why? Because this path has nowhere to go and nowhere to approach.' As he spoke these words, King Ajatasattu obtained the ksanti (quick faith and patience). At that time, thirty-two people, in Manjusri's

利前皆發阿耨多羅三耶三菩心，五百臣下悉得須陀洹道。其羅閱國民塞滿宮門，欲見文殊師利說法。文殊師利則時以足大指指地，宮壁及地悉為琉璃，一切在外皆見宮中諸菩薩比丘僧，若人照鏡自見其形，爾時所視悉亦了了，皆聽文殊師利所說法，八萬四千人悉得須陀洹道，復有五百人悉發阿耨多羅三耶三菩心。文殊師利為王及宮中臣下諸人說法已，各令安隱，便從坐起，與諸菩薩比丘僧俱而出宮門。王阿阇世及宮中官屬，俱而送之。出於城門之外，見樹下有人，而大呼我自殺其母。是人當得脫者，文殊師利化作一人，與父母俱行。父母言：「是故正道，可從是行。」其子言：「非是正道。」如是至再三，與父母共諍，便起意還殺父母。前呼殺母者見是人而殺父母，便於邊舉聲而與，其化人殺父母者便自陳說：「我所作為，非法所載，怨殺父母。」其一人則念：「我獨殺母耳。是人殺父母，其罪甚重。如子所受，我尚輕微。」化人則語一人：「我不如往到佛所。佛者無所歸者而受其歸，而無護者而為作護。如佛所語，我當承教不敢違失。」其教化人便向道，其一人即隨其後：「如是人所受法，我亦如是。雖爾，我尚嗟之。」俱共啼哭而行。已到佛所，前作禮而住，便自白：「我作非法而妄殺父母。」佛言：「善哉善哉

！如子之所言至誠無異。所以者何？不覆藏作罪故，乃至怛薩阿竭前所說事如。」佛則言：「勿恐莫懅，隨我所言。」其化人言：「如佛所教，惟哀加護。」佛言：「還自觀心之法，視持過去當來今現在心，持何等心而殺父母？」佛則復言：「已過去心已滅已盡，亦不可見處、亦不可見所在。當來心不可說。所以者何？未生未有故、無有故，無有想無有念。今現在心亦無所住止，若心起意則滅，亦不合聚，亦不可知去至何所、從何所來，亦不可知青、亦不知赤白黃黑。心者不可見，亦無有形、亦復不可得持、亦無有伴，譬如幻。于身亦不可見在內，亦不見在外，亦不見中間。」佛言：「心者亦不可從愛可見，亦不可從瞋怒可見。若臥出於夢可見其心，若作若無所作，心亦無所與無所得。心者本凈故，亦無有玷汙，亦無有而凈者。」佛復言：「其心亦非是間，亦非彼間，譬若如幻不可得持。所以者何？無伴侶故。其知如是者，不作是想，亦不念有我無我，亦不念有所見，亦不念有所住，諸法寂寞而有作者。其信是者，不復受惡道。所以者何？無所玷汙故。其心法者亦無所生，亦無所著。」

其化人則言：「善哉善哉！如怛薩阿竭以法身而自成佛，今知如佛所說。以信不疑，無作者無受罪者，無生者無所滅者。如諸

【現代漢語翻譯】現代漢語譯本：化人說：『正如您所說，真實誠懇，沒有絲毫虛假。』佛問：『為什麼這樣說呢？』化人答：『因為不隱瞞所犯的罪過，乃至在如來（Tathagata）面前如實陳述。』佛說：『不要害怕，按照我說的去做。』化人說：『遵從佛的教誨，唯愿佛慈悲加護。』佛說：『回去觀察自己的心，審視過去、未來、現在的心，以什麼樣的心去殺害父母？』佛又說：『已經過去的心已經滅盡，無法找到它的處所，也無法找到它的所在。未來的心無法描述。為什麼呢？因為它尚未產生，尚未存在，沒有存在，就沒有想法，沒有念頭。現在的這一刻的心也沒有固定的停留之處，心意剛一生起就消滅了，不能聚集，也不知道它去了哪裡，從哪裡來，也不知道它是青色、紅色、白色、黃色還是黑色。心是不可見的，沒有形狀，無法把握，也沒有伴侶，就像幻象一樣。在身體里找不到它，在身體外也找不到它，在身體中間也找不到它。』佛說：『心不能從愛慾中見到，也不能從嗔怒中見到。如果在睡夢中或許能見到心，無論做事還是無所事事，心都沒有給予，也沒有獲得。心本來是清凈的，沒有沾染污垢，也沒有因為什麼而變得清凈。』佛又說：『心不在這裡，也不在那裡，就像幻象一樣無法把握。為什麼呢？因為它沒有伴侶。』知道這些道理的人，不會產生這樣的想法，也不會執著于有我或無我，也不會執著于有所見，也不會執著于有所停留，明白一切諸法寂靜，而有造作者。相信這些道理的人，不會再墮入惡道。為什麼呢？因為沒有被任何事物沾染。心的法性不生不滅，也沒有任何執著。』化人說：『說得太好了！如來（Tathagata）以法身成就佛果，現在我明白了佛所說的話。我深信不疑，沒有造作者，也沒有受罪者，沒有生者，也沒有滅者。就像諸』

【English Translation】 English version: The transformed being said, 'As you say, it is truly sincere and without any difference.' The Buddha asked, 'Why do you say so?' The transformed being replied, 'Because I do not conceal the sins I have committed, and I truthfully confess everything before the Tathagata (Tathagata).' The Buddha said, 'Do not be afraid, just follow my words.' The transformed being said, 'I will follow the Buddha's teachings, and I only wish for your compassionate protection.' The Buddha said, 'Go back and observe your own mind, examine your past, future, and present minds. With what kind of mind did you kill your parents?' The Buddha then said, 'The past mind has already ceased and vanished, and its location cannot be found. The future mind cannot be described. Why? Because it has not yet arisen, it does not exist, and because it does not exist, there are no thoughts or ideas. The present mind has no fixed place to dwell. As soon as a thought arises, it vanishes. It cannot be gathered together, and it cannot be known where it goes or where it comes from. It cannot be known whether it is blue, red, white, yellow, or black. The mind is invisible, without form, impossible to grasp, and without a companion, like an illusion. It cannot be found inside the body, outside the body, or in between.' The Buddha said, 'The mind cannot be seen through desire, nor can it be seen through anger. Perhaps the mind can be seen in dreams, whether one is doing something or doing nothing, the mind neither gives nor receives. The mind is originally pure, without defilement, and it does not become pure because of anything.' The Buddha further said, 'The mind is neither here nor there, like an illusion that cannot be grasped. Why? Because it has no companion.' Those who understand these principles do not have such thoughts, nor do they cling to the idea of self or no-self, nor do they cling to what is seen, nor do they cling to where they dwell, understanding that all dharmas are silent, and there is a creator. Those who believe in these principles will not fall into evil paths again. Why? Because they are not defiled by anything. The nature of the mind is neither born nor destroyed, and there is no attachment.' The transformed being said, 'Excellent, excellent! The Tathagata (Tathagata) achieves Buddhahood through the Dharmakaya (Dharmakaya), and now I understand what the Buddha has said. I believe without doubt that there is no creator, no one who suffers for sins, no one who is born, and no one who is destroyed. Like all'

法，愿樂得為沙門。」佛言：「如子之愿。」應時其化人便如沙門，即白佛：「我所犯罪殺父母，已脫而得阿羅漢，今欲般泥洹。」佛言：「從意如所欲。」是化比丘飛去地二十丈，在於虛空便般泥洹，從身火出還自燒身。其殺母者見是人已般泥洹，具足聞怛薩阿竭所說，則自念言：「其人所作甚逆，今作沙門而得度脫般泥洹。我罪尚可行，何為不自歸佛，亦可到是。」便前為佛作禮自白：「我所作非法，自殺我母。今以身自歸。」佛言：「善哉善哉！所語至誠無有異，所說如言。見怛薩阿竭，說所作罪而不覆藏。且觀心法，念以過去以當來今現在心，何所心殺其母者？過去心以滅盡，亦不外亦不內，亦無處所。當來心不可說，亦未生亦未有，亦無有想亦爾有所想。今現在心亦無所住止，心有所生則破壞，亦無所聚，亦不見有所至處，亦不可見有所從來處。其心者亦不青赤黃白黑，其心者無有形不可見，不可得持，亦不可聽聞。所以者何？無有聲故。亦不可得獲，亦無有伴，譬若幻。亦不于外見身，于內亦無所得，于中間無有處。其心者亦無玷汙，亦無有惡，亦無有疑。其心無所作，亦不有所作，亦無所與，亦無所得。心者本凈故，亦無玷汙，亦復無凈。其心亦不在是是不是。其心若空，亦不可得獲，亦無有伴。其智

{ "translations": [ "現代漢語譯本：", "『法，我願意成為一名沙門（Śrāmaṇa，出家修道者）。』佛說：『如你所愿。』當時，那個化人立刻變成沙門的樣子，然後對佛說：『我犯了殺害父母的罪行，現在已經解脫並證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，現在想要入般泥洹（Parinirvana，完全的涅槃）。』佛說：『隨你的意願。』這個化比丘（Bhiksu，出家男子）飛到離地面二十丈的空中，在虛空中入般泥洹，從身體發出火焰，自己焚燒自身。", "那個殺害母親的人看到這個人已經入般泥洹，完整地聽聞了怛薩阿竭（Tathāgata，如來）所說的話，於是自己想：『這個人所做的事情非常悖逆，現在做了沙門卻能得到解脫入般泥洹。我的罪行或許還可以補救，為什麼不歸依佛，或許也能達到這種境界。』於是上前向佛作禮，坦白地說：『我做了不合法的事情，親手殺害了我的母親。現在以身歸依。』佛說：『善哉善哉！所說的話真實不虛，所說與事實相符。見到怛薩阿竭，說出所犯的罪行而不隱瞞。且觀察心法，思考過去、未來和現在的心，用哪個心去殺害母親呢？過去的心已經滅盡，不在外面也不在裡面，也沒有處所。未來的心不可說，還沒有生起，也沒有存在，沒有想法也沒有所想。現在的這個心也沒有停留之處，心有所生就會破壞，也沒有聚集，也看不到有所到達之處，也看不到有所從來的地方。這個心不是青色、赤色、黃色、白色、黑色，這個心沒有形狀，不可見，不可把握，也不可聽聞。為什麼呢？因為它沒有聲音。也不可獲得，也沒有伴侶，譬如幻象。不在外面看到身體，在裡面也沒有所得，在中間也沒有處所。這個心沒有玷汙，也沒有邪惡，也沒有疑惑。這個心沒有所作，也沒有有所作，也沒有給予，也沒有所得。心本來是清凈的，沒有玷汙，也沒有清凈。這個心也不在這裡也不是不在這裡。這個心如果是空的，就不可獲得，也沒有伴侶。這個智慧』" ], "english_translations": [ "English version:", \"'Dharma, I wish to become a Śrāmaṇa (ascetic).' The Buddha said, 'As you wish.' At that moment, the transformed person immediately took on the appearance of a Śrāmaṇa and then said to the Buddha, 'I have committed the crime of killing my parents, and now I have been liberated and attained the state of an Arhat (one who has extinguished all afflictions and attained liberation), and now I wish to enter Parinirvana (complete Nirvana).' The Buddha said, 'As you wish.' This transformed Bhiksu (monk) flew twenty lengths above the ground, and in the empty space entered Parinirvana, with flames coming from his body, burning himself.", "The person who killed his mother saw that this person had entered Parinirvana, and fully heard what the Tathāgata (Thus Come One) had said, and then thought to himself, 'The things that person did were very perverse, but now he has become a Śrāmaṇa and has been liberated and entered Parinirvana. Perhaps my crimes can still be remedied, why not take refuge in the Buddha, perhaps I can also reach this state.' So he went forward and bowed to the Buddha, confessing, 'I have done unlawful things, I personally killed my mother. Now I take refuge with my body.' The Buddha said, 'Excellent, excellent! What you say is true and without difference, what you say matches the facts. Seeing the Tathāgata, speak of the crimes you have committed without concealing them. And contemplate the Dharma of the mind, think about the past, future, and present mind, with which mind did you kill your mother? The past mind has already ceased, it is not outside nor inside, nor is there a place for it. The future mind cannot be spoken of, it has not yet arisen, nor does it exist, there is no thought nor anything thought of. This present mind has no place to stay, if the mind arises it will be destroyed, nor is there any gathering, nor can one see any place it arrives at, nor can one see any place it comes from. This mind is not blue, red, yellow, white, or black, this mind has no form, it cannot be seen, it cannot be grasped, nor can it be heard. Why? Because it has no sound. Nor can it be obtained, nor does it have a companion, like an illusion. One does not see the body outside, nor is there anything obtained inside, nor is there a place in the middle. This mind has no defilement, nor is there evil, nor is there doubt. This mind has no action, nor is there anything acted upon, nor is there giving, nor is there anything obtained. The mind is originally pure, there is no defilement, nor is there purity. This mind is neither here nor not here. If this mind is empty, it cannot be obtained, nor does it have a companion. This wisdom』" ] }

者不念是想，亦不作縛，亦不作凈，不作有所見，亦不作處，亦不有所止處，亦不有而著。心脫者是故無所礙，亦不生惡處。何以故？其心法亦無所著，亦無所至湊，亦不在生死之所止。」其殺母者，應時身諸毛孔一一孔，泥犁之火從其孔出，痛不可言，則自陳說：「今自歸怛薩阿竭。惟哀加護，令得安隱。」佛則時以金手著其人頭上，應時火滅苦痛則除。便前長跪愿欲作沙門。佛言：「如所欲。」則時以為沙門。怛薩阿竭以四諦法而說之，應時得法眼，深入其事則得阿羅漢，便白佛言：「今我欲般泥洹。」佛言：「如所欲。」飛在虛空，去地百四十丈，便於是上其身火出還自燒身。諸天億百千人，悉飛而來供養。

舍利弗白佛：「怛薩阿竭實尊。所以者何？而作惡令得解脫。誰而解者？獨佛、若文殊師利及諸菩薩，深入僧那僧涅者而知是事，非羅漢、辟支佛之所而堪知其中事。若一切人之所行、悉不而及逮。」佛語舍利弗：「其怛薩阿竭土者，是菩薩之所忍，非羅漢辟支佛地，及非一切人之所行。所以者何？若有一人所作異，而當得異如是。若曹見作罪者，知當入泥犁，我而令不入泥犁可至泥洹。如若曹所知，當有般泥洹者，我知當入泥犁。何以故？若曹而不及知一切人之所行。」佛語舍利弗：「若見其殺母

【現代漢語翻譯】現代漢語譯本：『他不念及這些想法，也不因此受到束縛，也不因此變得清凈，不產生任何見解，也不執著于任何處所，也不停留在任何地方，也不會因為擁有而執著。心解脫的人因此沒有阻礙，也不會墮入惡道。為什麼呢？因為他的心法沒有任何執著，也沒有任何歸宿，也不停留在生死輪迴之中。』那個殺害母親的人，當時他身上每一個毛孔都冒出地獄之火，痛苦難以言說，於是他自己陳述說：『現在我皈依Tathagata（如來），希望您慈悲加護，讓我得到安穩。』佛陀當時用金手放在那人的頭上，當時火焰熄滅，痛苦消除。他便上前長跪，希望出家做沙門（和尚）。佛陀說：『如你所愿。』當時他就成了沙門。Tathagata（如來）用四聖諦的法義為他開示，他當時就獲得了法眼，深入理解了這些道理，證得了阿羅漢果位，便對佛陀說：『現在我想要般涅槃（入滅）。』佛陀說：『如你所愿。』他飛到空中，距離地面一百四十丈，便在那裡身上冒出火焰，焚燒自身。無數的天人飛來供養。

舍利弗（佛陀的弟子）對佛陀說：『Tathagata（如來）真是尊貴。為什麼呢？因為作惡的人竟然能夠得到解脫。誰能理解這種解脫呢？只有佛陀、文殊師利（菩薩）以及深入僧那僧涅（禪定）的菩薩才能理解這件事，羅漢、辟支佛（緣覺）都不能理解其中的奧妙。如果是一切人的行為，都無法達到這種境界。』佛陀對舍利弗（佛陀的弟子）說：『Tathagata（如來）的境界，是菩薩所能忍受的，不是羅漢、辟支佛的境界，也不是一切人所能達到的。為什麼呢？如果一個人所作不同尋常，那麼他所得到的結果也會不同尋常。如果你們看到作惡的人，認為他一定會墮入地獄，我卻能讓他不墮入地獄，而達到涅槃。正如你們所知，有些人應當般涅槃（入滅），但我卻知道他應當墮入地獄。為什麼呢？因為你們無法完全瞭解一切人的行為。』佛陀對舍利弗（佛陀的弟子）說：『如果看到他殺害母親』

【English Translation】 English version: 'He does not contemplate these thoughts, nor is he bound by them, nor does he become purified by them, nor does he generate any views, nor does he cling to any place, nor does he dwell in any location, nor does he become attached because of possession. One whose mind is liberated is therefore without hindrance and does not fall into evil realms. Why? Because his mind-dharma has no attachment, no destination, and does not dwell in the cycle of birth and death.' The one who killed his mother, at that moment, from every pore of his body, hellfire emerged, the pain unbearable. Then he himself confessed, 'Now I take refuge in Tathagata (Thus Come One), may you have mercy and protect me, so that I may attain peace.' The Buddha then placed his golden hand on the head of that person, and instantly the fire extinguished and the pain ceased. He then knelt down and wished to become a Shramana (monk). The Buddha said, 'As you wish.' Then he became a Shramana. Tathagata (Thus Come One) explained the Four Noble Truths to him, and he instantly attained the Dharma Eye, deeply understood these principles, and attained the state of Arhat, then said to the Buddha, 'Now I wish to Parinirvana (enter Nirvana).' The Buddha said, 'As you wish.' He flew into the sky, one hundred and forty 'zhang' (丈, a unit of length) above the ground, and there his body emitted fire and burned himself. Countless Devas (gods) flew to make offerings.

Shariputra (one of Buddha's disciples) said to the Buddha, 'Tathagata (Thus Come One) is truly venerable. Why? Because one who commits evil can attain liberation. Who can understand this liberation? Only the Buddha, Manjushri (Bodhisattva), and Bodhisattvas who deeply enter Samadhi (meditation) can understand this matter. Arhats and Pratyekabuddhas (Solitary Buddhas) cannot comprehend its mysteries. If it is the actions of all people, they cannot reach this state.' The Buddha said to Shariputra (one of Buddha's disciples), 'The realm of Tathagata (Thus Come One) is what Bodhisattvas can endure, not the realm of Arhats or Pratyekabuddhas, nor what all people can reach. Why? If one's actions are extraordinary, then the results they obtain will also be extraordinary. If you see someone committing evil and think they will surely fall into hell, I can prevent them from falling into hell and allow them to attain Nirvana. Just as you know that some should Parinirvana (enter Nirvana), but I know that they should fall into hell. Why? Because you cannot fully understand the actions of all people.' The Buddha said to Shariputra (one of Buddha's disciples), 'If you see him kill his mother'

人而般泥洹者不？」則答言：「見。」佛言：「是人以供養五百佛盡索，從一一佛聞心法本凈。何以故？今復聞是法而般泥洹。其有知深法入其微妙，歡喜踴躍其心無懼。若為惡師所誤，若其心不足者，而所犯罪會當解脫。其以信心法本凈，是人不墮惡道。所以者何？無所礙故。」

文殊師利即與諸菩薩、摩訶迦葉、比丘僧、王阿阇世及群臣官屬來到佛所。舍利弗問阿阇世：「今以聞狐疑解不？」則答言：「以聞知。云何聞？其說法時無所得亦無所不得，亦無所持亦無所舍，聞是時從今以去無有玷汙。」

時舍利弗問佛：「阿阇世餘罪有幾所？」佛言：「所聞法譬若一芥子能盡須彌山之罪。」舍利弗問佛：「王阿阇世當入泥犁不？」「譬若忉利天子，被服名眾好寶來下，到是則還處所。阿阇世者亦以衣服珍寶莊嚴，譬若是天子從上來下，雖入泥犁，泥犁名賓頭，入中無有苦痛則為苦，天子上歸本處。」舍利弗白佛：「甚善！阿阇世所作罪而得微輕。」佛謂舍利弗：「汝乃知是王不？」則言：「不知。」「是阿阇世王以供養七十三億佛，各從諸佛常聞深法，其心不離阿耨多羅三耶三菩心。」佛復問舍利弗：「乃見文殊師利不？」則言：「見。」「是本發阿阇世而令為阿耨多羅三耶三菩心。爾時久遠過去時，

有佛號字安隱覺，劫名無塵垢。用是劫中而有三億億人，皆文殊師利之所勸而轉法輪。」佛語舍利弗：「譬若如恒邊沙等佛為阿阇世說法，而不解其狐疑。所以者何？是文殊師利之所發意故，當從是解，世世常從文殊師利聞甚深法。」佛言：「菩薩本有所造作，其人必當因本所發意而得解。今阿阇世雖入泥犁，還上生天上，方去是五百四十五剎土，號字名惟位惟位者(漢言為嚴凈)，其佛號字羅陀那羈頭(漢言寶好)，亦于彼當與文殊師利相得，從其剎欲會聞所說法，則當得無所從生法忍。彌勒於是作佛，阿阇世從彼剎來生是間，爾時當名阿伽佉鈚菩薩。彌勒佛從是因緣，以法教諸菩薩，所說法亦不過亦不短適平等。爾時當說阿伽佉鈚者，以過去釋迦文佛時有王名阿阇世，用惡人言而殺其父。從文殊師利聞諸法，聞已則歡喜信忍，所作罪應時盡索。彌勒佛說是時，八千菩薩悉得無所從生法忍。卻後八阿僧祇劫，阿伽佉鈚當行菩薩道，而教化人亦當凈剎土。其有人從其聞法者，若作聲聞、若作辟支佛、若菩薩法者皆當無瑕穢，一切無所礙，諸人悉當明於智慧無所狐疑。其王阿阇世過如所說八阿僧祇劫以後當得為佛，其劫當名唾曰鈚陀遍(漢言者歡喜見)，其剎土名阿迦云(漢言者為藥王)，其病者莫不愈，其怛薩阿竭當

【現代漢語翻譯】有佛名號為安隱覺（意為帶來安寧覺悟的佛陀），其劫名為無塵垢（意為沒有塵埃污垢的時代）。在這個劫中，有三億億人，都是文殊師利菩薩所勸化而轉法輪的。」佛告訴舍利弗：『譬如恒河沙數般的佛陀為阿阇世（意為未生怨）說法，他仍然不能解除心中的疑惑。這是什麼原因呢？因為這是文殊師利菩薩所啓發的心意，應當從文殊師利菩薩那裡得到解脫，世世代代常常從文殊師利菩薩那裡聽聞甚深佛法。』佛說：『菩薩最初有所造作，這個人必定會因為最初所發的心意而得到解脫。現在阿阇世雖然墮入泥犁（意為地獄），還會上升到天上，前往距離這裡五百四十五個佛土的地方，那個世界的名稱叫做惟位惟位（漢譯為嚴凈，意為莊嚴清凈），那裡的佛號為羅陀那羈頭（漢譯為寶好，意為珍寶美好）。阿阇世也會在那裡與文殊師利菩薩相遇，從那個佛土的大眾集會中聽聞佛法，就能證得無所從生法忍（意為對諸法不生不滅的深刻體悟）。彌勒菩薩在那裡成佛時，阿阇世會從那個佛土來到這個世界，那時他的名字叫做阿伽佉鈚菩薩。彌勒佛會因為這個因緣，用法來教導諸位菩薩，所說的法既不太過也不短缺，恰到好處，平等無礙。那時會宣說阿伽佉鈚菩薩，是因為過去釋迦文佛在世時，有一位國王名叫阿阇世，聽信惡人的讒言而殺害了他的父親。後來從文殊師利菩薩那裡聽聞佛法，聽聞后就歡喜信受，所造的罪業應時消盡。彌勒佛宣說這些時，八千位菩薩都證得了無所從生法忍。經過八阿僧祇劫（意為極長的時間單位）之後，阿伽佉鈚菩薩將會修行菩薩道，教化眾生，也會莊嚴清凈佛土。凡是從他那裡聽聞佛法的人，無論是修聲聞乘、辟支佛乘，還是菩薩乘，都將沒有瑕疵污垢，一切都沒有障礙，所有的人都會明白智慧，沒有疑惑。那位國王阿阇世，經過如上所說的八阿僧祇劫之後，將會成佛，那個劫的名字叫做唾曰鈚陀遍（漢譯為歡喜見，意為令人歡喜見到的時代），那個佛土的名字叫做阿迦云（漢譯為藥王，意為藥物之王），那裡所有生病的人沒有不痊癒的，那位如來應供正遍知將...

【English Translation】 There is a Buddha named An-yin-jue (meaning 'Peaceful Awakening'), and the kalpa (an aeon or cosmic period) is named Wu-chen-gou (meaning 'Free from Dust'). Within this kalpa, there are three hundred million people, all of whom are encouraged by Manjushri Bodhisattva to turn the Dharma wheel.' The Buddha said to Shariputra: 'It is as if Buddhas as numerous as the sands of the Ganges River were to preach to Ajatasatru (meaning 'Unborn Enemy'), yet he would not resolve his doubts. Why is that? It is because it was Manjushri Bodhisattva who initiated his intention, and he should seek understanding from Manjushri Bodhisattva. In lifetimes to come, he will always hear the profound Dharma from Manjushri Bodhisattva.' The Buddha said: 'A Bodhisattva's initial actions are significant, and a person will surely attain liberation because of the initial intention they aroused. Although Ajatasatru is now in Naraka (meaning 'hell'), he will ascend to the heavens and go to a land five hundred and forty-five Buddha-lands away. That world is called Wei-wei-wei (translated as 'Solemn Purity'), and the Buddha there is named Luotuonaji-tou (translated as 'Precious Goodness'). There, Ajatasatru will meet Manjushri Bodhisattva, and from the assembly in that Buddha-land, he will hear the Dharma and attain the Dharma-acceptance of non-origination (meaning profound understanding of the non-arising and non-ceasing nature of all phenomena). When Maitreya becomes a Buddha there, Ajatasatru will come from that land to this world, and at that time, he will be named Agakhapi Bodhisattva. Maitreya Buddha will use this connection to teach the Bodhisattvas, and the Dharma he teaches will be neither too much nor too little, but just right and equal. At that time, it will be said that Agakhapi Bodhisattva, in the past, during the time of Shakyamuni Buddha, there was a king named Ajatasatru, who listened to the words of evil people and killed his father. Later, he heard the Dharma from Manjushri Bodhisattva, and upon hearing it, he rejoiced, believed, and accepted it, and the sins he had committed were immediately exhausted. When Maitreya Buddha speaks of this, eight thousand Bodhisattvas will all attain the Dharma-acceptance of non-origination. After eight asamkhya kalpas (meaning extremely long periods of time), Agakhapi will practice the Bodhisattva path, and his teaching will also purify the Buddha-land. Those who hear the Dharma from him, whether they practice as Sravakas (meaning 'Hearers'), Pratyekabuddhas (meaning 'Solitary Buddhas'), or Bodhisattvas, will be without flaws or defilements, and everything will be without obstruction. All people will be clear in wisdom and without doubt. King Ajatasatru, after the eight asamkhya kalpas mentioned above, will become a Buddha. That kalpa will be named Tuo-yue-pi-tuo-bian (translated as 'Joyful Vision'), and the Buddha-land will be named Akayun (translated as 'Medicine King'), where all who are sick will be healed. That Tathagata Arhat Samyak-sambuddha will...

號字惟首陀惟沙耶(漢言者凈其所部)。爾時壽四小劫，當有七十萬聲聞悉已從惠得解，皆當知八惟務禪。爾時當有十二億菩薩，一切皆入諸慧曉了漚和拘舍。佛般泥洹以後，其法住乃至億萬歲已后乃盡。其剎土一切人至死無狐疑者，壽終已后不生八惡處。所以者何？用從佛聞深法故，諸垢濁不復著。」

佛語舍利弗：「人而不可輕。所以者何？而從輕得其罪。」佛言：「我知人而所作，而余無知者。而所趣向，其佛者乃知之。」舍利弗從其眾會言：「是事微妙，快乃知是。」則言：「從今已去不敢復說是者罪人、是者福人。所以者何？一切人之所行不可議故。」如佛屬所說阿阇世而得決，爾時萬二千天子皆發阿耨多羅三耶三菩心，各各同願：「惟首陀凈所部惟沙耶作佛時我生其剎土，佛悉與決。其作佛時，而當往生后剎土。」

王阿阇世有子年八歲，名曰栴檀師利，應時取身上珍寶解散佛上，則言：「以是發阿耨多羅三耶三菩心。若惟首陀惟沙耶而作佛時，我願為遮迦越羅。其佛般泥洹以後，我願承其後作佛。」所散寶物悉化作七寶交露縱廣正等，中有床坐具足若干之寶，其綩綖幨亦復如是。佛坐其床上，應時佛笑，無央數色光明而從口出遍於十方，還繞身三匝從頂上而入。阿難從坐起白佛：「怛薩阿

【現代漢語翻譯】現代漢語譯本：號字是首陀惟沙耶（Suddhavasa）（漢譯為凈居天），他們所管轄的區域是清凈的。那時他們的壽命有四個小劫，將有七十萬聲聞弟子完全從智慧中獲得解脫，都將通曉八種勝妙的禪定。那時將有十二億菩薩，一切都將進入諸種智慧，明瞭漚和拘舍（aukosa）。佛陀涅槃之後，佛法住世乃至億萬年之後才會消盡。那個剎土裡所有的人直到臨終都不會有任何狐疑，壽命終結之後不會墮入八惡道。這是為什麼呢？因為他們從佛陀那裡聽聞了甚深佛法，所以各種垢濁不再沾染他們。

佛陀告訴舍利弗（Sariputra）: 『人不可輕視。為什麼呢？因為輕視他人會招致罪過。』佛說：『我知道人所做的事情，而其他人無法知道。他們所趨向的目標，只有佛才能知曉。』舍利弗從大眾中說道：『這件事非常微妙，真是太好了，現在才知道這些。』於是說：『從今以後，我不敢再說這個人是罪人，那個人是福人。為什麼呢？因為一切人的行為都是不可思議的。』就像佛陀為阿阇世王（Ajatasattu）授記一樣，當時有一萬二千天子都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi）（無上正等正覺之心），各自共同發願：『當首陀凈居天惟沙耶（Visaya）成佛時，我將往生到他的剎土，佛陀會為我們授記。當他成佛時，我們也將往生到其他剎土。』

阿阇世王有一個八歲的兒子，名叫栴檀師利（Chandana Sri），他立刻取下身上的珍寶，散佈在佛陀身上，並說道：『以此發起阿耨多羅三藐三菩提心。如果首陀惟沙耶（Suddhavasa Visaya）成佛時，我願成為轉輪聖王（chakravartin）。當他佛陀涅槃之後，我願繼承他的事業而成佛。』所散佈的寶物全部化作七寶交織的露幔，縱橫方正，其中有床座，具備各種寶物，其綩綖（wanyan）和幨（chan）也同樣如此。佛陀坐在床上，立刻微笑，無數種顏色的光明從口中發出，遍照十方，然後環繞身體三圈，從頭頂進入。阿難（Ananda）從座位上起身，稟告佛陀：『怛薩阿（Tathagata）……』

【English Translation】 English version: The name is Suddhavasa (meaning 'Pure Abode'), and the area they govern is pure. At that time, their lifespan will be four small kalpas, and there will be seven hundred thousand Sravakas (disciples who hear the teachings) who will have completely attained liberation through wisdom, and all will be knowledgeable in the eight excellent dhyanas (meditative states). At that time, there will be twelve billion Bodhisattvas, all of whom will enter into various wisdoms and understand aukosa.

After the Buddha enters Nirvana, the Dharma will remain in the world for billions of years before it disappears. Everyone in that Buddha-field will have no doubts until their death, and after their lifespan ends, they will not be reborn in the eight evil realms. Why is this? Because they have heard the profound Dharma from the Buddha, so all defilements no longer cling to them.

The Buddha said to Sariputra: 'People should not be underestimated. Why? Because underestimating others leads to sin.' The Buddha said: 'I know what people do, but others cannot know. Their goals, only the Buddhas know.' Sariputra said from the assembly: 'This matter is very subtle, it is wonderful that I now know this.' Then he said: 'From now on, I dare not say that this person is a sinner and that person is blessed. Why? Because the actions of all people are inconceivable.' Just as the Buddha predicted for King Ajatasattu, at that time, twelve thousand devas (heavenly beings) all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), each making the same vow: 'When Suddhavasa Visaya becomes a Buddha, I will be reborn in his Buddha-field, and the Buddha will predict for us. When he becomes a Buddha, we will also be reborn in other Buddha-fields.'

King Ajatasattu had an eight-year-old son named Chandana Sri. He immediately took the jewels from his body and scattered them on the Buddha, and said: 'With this, I arouse the mind of Anuttara-samyak-sambodhi. If Suddhavasa Visaya becomes a Buddha, I wish to become a Chakravartin (wheel-turning king). After that Buddha enters Nirvana, I wish to inherit his work and become a Buddha.' The scattered jewels all transformed into a canopy of interwoven seven treasures, square and upright, with a bed and various treasures, and the wanyan and chan were also the same. The Buddha sat on the bed, and immediately smiled, countless colors of light emitted from his mouth, illuminating the ten directions, then circled his body three times and entered from the top of his head. Ananda rose from his seat and said to the Buddha: 'Tathagata...'

竭不妄笑，當有意。」阿難嘆佛：「其智慧甚尊，無所掛礙，悉知一切人心之所行，隨其所欲教照令各得所，天上天下而獨特尊。所因緣笑故，唯愿欲聞。若十方一切人悉在前住，一一人問億百千那術事，悉則發遣而無留難。屬之所笑唯聞其說。已過去當來今現在，佛悉而具足，無所掛礙，屬之所笑惟決其疑。其光明悉逾于日月、過於釋梵，壞諸遮迦和山，令一切悉見其光明。見其光明者，人則無所復著。所以者何？佛以無瑕穢故。屬之所笑，惟愿發遣。」

佛告阿難：「是栴檀師利者已供養我，而發阿耨多羅三耶三菩心。稍稍而至惟首陀惟沙耶作佛時，而生彼剎，當作遮迦越羅。舉家室僕從當供養其佛比丘僧，至竟無有已。其佛般泥洹已，是兒當習其後，便於遮迦越羅壽盡，當至兜術天上。從上竟壽而下，當生彼佛剎而自成佛，號字栴檀羈尊，所有一切如前佛無異，其壽適等，諸聲聞菩薩亦復適等。其從阿阇世所諸餘菩薩悉皆言：『若文殊師利在所方面，亦復如佛無有空時。所以者何？有所作為與佛無異。其有菩薩為文殊師利所教者，無所復異。何以故？無復生于惡處者，不畏眾魔亦不畏罪，不有所玷汙。若城郭郡國縣邑丘聚，若有學其法者，若有持是經諷誦讀者、若書者，見是輩人，當如見佛無有異。在所

【現代漢語翻譯】現代漢語譯本：『不要輕易發笑，應當是有原因的。』阿難讚歎佛陀：『您的智慧極其尊貴，沒有任何障礙，完全知曉一切人心中的想法，隨著他們的願望教導他們，使他們各自得到滿足，您在天上天下是獨一無二的尊者。請問佛陀您是因為什麼因緣而笑，我希望能夠聽到。即使十方所有的人都站在您面前，每一個人都問您億百千那由他（nayuta，數量單位）件事，您都能全部解答，不會有任何滯留困難。請您告訴我們您微笑的原因。過去、未來、現在的一切，佛陀您都完全具備，沒有任何障礙，請您為我們解答疑惑。您的光明完全超過日月，勝過釋天（Śakra，帝釋天）和梵天（Brahmā），能夠摧毀諸山，使一切眾生都能看見您的光明。看見您光明的人，就不會再執著于任何事物。這是為什麼呢？因為佛陀您沒有任何瑕疵。請您告訴我們您微笑的原因。』

佛陀告訴阿難：『這個栴檀師利（Candana-śrī）已經供養過我，並且發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。他會逐漸修行，直到在首陀會天（Śuddhāvāsa，色界凈居天）作佛時，會生於那個佛剎，成為轉輪聖王（cakravartin）。他的全家和僕從都會供養那位佛的比丘僧團，直到最後都不會停止。那位佛陀般涅槃（parinirvāṇa，圓寂）后，這個孩子會學習他的教法，然後在轉輪聖王壽終后，會升到兜率天（Tuṣita，欲界天）。從兜率天壽終下生后，會生於那個佛剎並自己成佛，名號是栴檀羈尊（Candana-jina），所有一切都和之前的佛陀沒有區別，壽命也相等，諸聲聞（Śrāvaka，聲聞弟子）和菩薩（Bodhisattva，菩薩）也同樣相等。』阿阇世王（Ajātaśatru）所帶領的其餘菩薩都說：『如果文殊師利（Mañjuśrī）菩薩在哪個地方，那個地方就如同佛陀一樣，沒有空缺的時候。這是為什麼呢？因為他所做的一切都和佛陀沒有區別。被文殊師利菩薩所教導的菩薩，和佛陀教導的沒有區別。為什麼呢？因為他們不會再墮落到惡道，不畏懼眾魔，也不畏懼罪惡，不會被任何事物所沾染。如果城郭、郡國、縣邑、丘聚，如果有學習他的教法的人，如果有持誦這部經、讀這部經、書寫這部經的人，見到這些人，應當如同見到佛陀一樣，沒有任何區別。』

【English Translation】 English version: 『Do not laugh without a reason; there should be a purpose.』 Ānanda praised the Buddha: 『Your wisdom is exceedingly venerable, without any hindrance, fully knowing the thoughts in everyone's heart, teaching them according to their desires, enabling each of them to be satisfied. You are the unique and venerable one in heaven and on earth. I wish to hear the reason for your smile. Even if all the people of the ten directions were standing before you, and each person asked you hundreds of thousands of nayutas (nayuta, a unit of quantity) of questions, you would answer them all without any delay or difficulty. Please tell us the reason for your smile.』

『The past, the future, and the present, the Buddha possesses them all completely, without any hindrance. Please resolve our doubts. Your light completely surpasses the sun and moon, exceeding Śakra (the lord of the devas) and Brahmā (the creator god), able to destroy all mountains, enabling all beings to see your light. Those who see your light will no longer be attached to anything. Why is this so? Because the Buddha is without any flaw. Please tell us the reason for your smile.』

The Buddha told Ānanda: 『This Candana-śrī (Sandalwood Auspiciousness) has already made offerings to me and has generated the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed perfect enlightenment). He will gradually cultivate until he becomes a Buddha in the Śuddhāvāsa (Pure Abodes) heavens, and will be born in that Buddha-field, becoming a cakravartin (wheel-turning king). His entire family and servants will make offerings to the monastic community of that Buddha, without ever ceasing. After that Buddha attains parinirvāṇa (final extinction), this child will learn his teachings, and after the cakravartin's life ends, he will ascend to the Tuṣita (Contentment) heaven. After his life in Tuṣita ends, he will be born in that Buddha-field and become a Buddha himself, named Candana-jina (Sandalwood Conqueror), and everything will be the same as the previous Buddha, his lifespan will be equal, and the Śrāvakas (hearers) and Bodhisattvas (enlightenment beings) will also be equal.』 The other Bodhisattvas led by Ajātaśatru (Unborn Enemy) all said: 『Wherever Mañjuśrī (Gentle Glory) Bodhisattva is, that place is like the Buddha, without any empty time. Why is this so? Because everything he does is no different from the Buddha. The Bodhisattvas who are taught by Mañjuśrī Bodhisattva are no different from those taught by the Buddha. Why is this? Because they will no longer fall into evil realms, they do not fear demons, nor do they fear sins, and they will not be defiled by anything. If in cities, towns, counties, villages, or settlements, if there are those who study his teachings, if there are those who uphold, recite, read, or write this sutra, when you see these people, you should regard them as seeing the Buddha, without any difference.』

方面而聞法，則當念則是佛處。』佛謂諸菩薩：『審如若之所言。所以者何？已過去無央數阿僧祇劫，有佛號字提和竭，則與我決，當爲阿耨多羅三耶三菩心而成為佛。我以發佈地，令怛薩阿竭而蹈之。正於是處而得決言：「汝過阿僧祇劫后而當爲佛，號字釋迦文。」時提和竭佛謂諸比丘僧：「是所受決處，不當以足蹈其地。所以者何？是則極尊神處，諸天人民一切當共事是處。誰有於是而起塔者？」應時八十億天皆念言：「我而起之。」有迦羅越名颰陀調，則白言：「我欲於是起塔。」則時便作七寶塔，嚴莊甚好。事已訖竟，至提和竭所白言：「所作塔以成。聞怛薩阿竭其福如何？」提和竭言：「若菩薩在所處得法忍，圓如車輪而起作塔，下行盡地際，諸天鬼神一切當已其土供養，當如舍利無異。如是菩薩所授決得法忍處，圓如車輪，滿中七寶，上至三十三天持施與佛。有作是塔者，其福出是上。」其佛言：「如我授摩納決，而後當作釋迦文佛。汝作是塔，因是功德，當從釋迦文佛授決，卻後阿僧祇劫亦當成佛。」』」

佛語眾會者：「乃知時迦羅越颰陀調不？」諸會者不及。佛即言：「今在會中迦羅越子，名曰作羅一耶阇是。」應時怛薩阿竭而與決言：「汝當作佛，號字須陀扇(漢言者名曰決見)。」佛復

【現代漢語翻譯】現代漢語譯本：『如果因為某種原因而聽聞佛法，就應當憶念此處即是佛陀所在之處。』佛陀告訴諸位菩薩：『確實如你所說。這是什麼緣故呢？在過去無量無數阿僧祇劫之前，有一尊佛，名號為提和竭（Dipankara，錠光佛），他為我授記，預言我將因證得阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）而成佛。我當時散佈泥土，讓如來（Tathagata，怛薩阿竭）行走于其上。正是在那個地方，我得到了授記：『你將於無數阿僧祇劫之後成佛，名號為釋迦文（Sakyamuni）。』當時，提和竭佛告訴諸位比丘僧：『這個授記之處，不應當用腳踩踏。這是什麼緣故呢？因為這是極其尊貴神聖的地方，諸天人民都應當共同供養此處。誰願意在此處建造佛塔呢？』當時，有八十億天人同時心想：『我願意建造佛塔。』有一位迦羅越（Kārava，工匠）名叫颰陀調（Bhadratara），他稟告說：『我願意在此處建造佛塔。』於是他立刻建造了一座七寶塔，裝飾得非常莊嚴美好。事情完畢之後，他來到提和竭佛的住所，稟告說：『所建造的佛塔已經完成。請問如來，我將獲得怎樣的福報呢？』提和竭佛說：『如果菩薩在某個地方獲得法忍（dharma-ksanti，對佛法的忍耐與領悟），像車輪一樣圓滿，並在此處建造佛塔，向下直至地底，諸天鬼神都應當用他們的土地來供養此塔，如同供養舍利（sarira，佛陀的遺骨）一樣沒有區別。像這樣，菩薩接受授記並獲得法忍之處，如果用七寶充滿，向上供養到三十三天（Trayastrimsa，忉利天）的諸佛，那麼建造這座塔的人，其福報將超過以上所說。』提和竭佛說：『正如我為摩納（Manava，年輕人）授記，預言他將來會成為釋迦文佛一樣。你建造這座塔，因為這個功德，你將從釋迦文佛那裡接受授記，在無數阿僧祇劫之後也將會成佛。』

佛陀告訴在場的大眾：『你們知道當時的迦羅越颰陀調是誰嗎？』在場的大眾都不知道。佛陀就說：『現在在會眾中的迦羅越子，名叫作羅一耶阇（Karunayasas）就是。』當時，如來就為他授記說：『你將來會成佛，名號為須陀扇（Sudarsana，漢譯名為決見）。』佛陀又

【English Translation】 English version: 『If one hears the Dharma due to some reason, then one should remember that this is the place where the Buddha is.』 The Buddha said to the Bodhisattvas: 『It is indeed as you say. Why is that? In the past, countless asamkhya kalpas ago, there was a Buddha named Dipankara (提和竭), who predicted that I would become a Buddha by attaining the anuttara-samyak-sambodhi-citta (阿耨多羅三耶三菩心, unsurpassed perfect enlightenment mind). At that time, I spread mud for the Tathagata (怛薩阿竭) to walk on. It was in that very place that I received the prediction: 『You will become a Buddha after countless asamkhya kalpas, and your name will be Sakyamuni (釋迦文).』 At that time, the Buddha Dipankara said to the assembly of monks: 『This place of prediction should not be stepped on. Why is that? Because this is an extremely venerable and sacred place, and all gods and people should jointly make offerings to this place. Who is willing to build a stupa here?』 At that time, eighty billion devas simultaneously thought: 『I am willing to build a stupa.』 There was a Kārava (迦羅越, artisan) named Bhadratara (颰陀調), who reported: 『I am willing to build a stupa here.』 So he immediately built a seven-jeweled stupa, decorated very beautifully. After the matter was completed, he came to the place of the Buddha Dipankara and reported: 『The stupa that was built has been completed. May the Tathagata tell me, what kind of blessings will I receive?』 Dipankara said: 『If a Bodhisattva obtains dharma-ksanti (法忍, acceptance of the Dharma) in a certain place, as perfect as a wheel, and builds a stupa there, down to the depths of the earth, all the gods and spirits should use their land to make offerings to this stupa, just like making offerings to the sarira (舍利, relics of the Buddha) without any difference. Like this, if the place where a Bodhisattva receives the prediction and obtains dharma-ksanti is filled with seven jewels, and offered upwards to the Buddhas of the Trayastrimsa Heaven (三十三天, Heaven of the Thirty-three), then the person who builds this stupa, their blessings will exceed what was said above.』 The Buddha Dipankara said: 『Just as I predicted that Manava (摩納, youth) would become the Buddha Sakyamuni in the future. You built this stupa, and because of this merit, you will receive a prediction from the Buddha Sakyamuni, and you will also become a Buddha after countless asamkhya kalpas.』』

The Buddha told the assembly: 『Do you know who the Kārava Bhadratara was at that time?』 The assembly did not know. The Buddha then said: 『The Kārava's son in the assembly now, named Karunayasas (作羅一耶阇), is him.』 At that time, the Tathagata predicted that he would become a Buddha in the future, named Sudarsana (須陀扇, translated as 'Definite Vision').』 The Buddha further

言：「若比丘、比丘尼、優婆塞、優婆夷而書是經、若諷誦讀、為一切人說解，其法處圓如車輪，塵等下盡地際、上至三十三天，其智者取中一塵而供養之。所以者何？菩薩從是法而得忍故。」佛言：「若男子女人，以七寶滿三千大千佛剎土，日三反持是施與，但專念是。其所復作，如是百劫千劫、若復至百千劫。其有諷誦讀阿阇世品者，若恭若事、若諷誦、為一切說，而解其中慧，其心信向無有異，是福出彼所作施與功德上。若男子女人，于百劫而持凈戒，卒聞是法信樂喜之，其福出彼凈戒功德上。雖為人所撾捶罵詈百劫亦不起意，是為忍辱。其聞是法信向，于中作忍，出彼忍辱上。于百劫而精進，恭事一切人，亦不以為勤苦、不惜身命。其聞是法信，而為一切人解其中事，其福出彼精進上。其身於百劫守禪，不如以是法而教一切人，其功德出彼守禪上。若有百劫而行智慧，聞是法解心本清凈，其功德出彼上。」

諸菩薩皆白佛：「吾等悉當奉行，所至到諸佛剎，當以法而化人。」佛語諸菩薩：「汝所至奉行法教，一切所作如佛無異。所以者何？是法悉解佛事故。」一切諸會菩薩悉以花供養，散怛薩阿竭上，遍三千大千剎土。諸菩薩各自說：「是法實尊。其釋迦文佛之所說，當久在閻浮利地而與明。文殊師利

者常當久住。所以者何？常當從聞深妙之法。」諸菩薩言：「推身未而報其恩。」

佛言：「若男子女人從人聞是法，亦不以身報其恩。欲見怛薩阿竭者，視其男子女人所聞法處，當供養如佛。其有信於是法者，視其人當如見佛。」諸菩薩從座起，為釋迦文佛作禮，於是恍惚而不見，各各還其剎土。以是法自於處所，為一切具足解說是慧。其聞是法者無央數人，悉發阿耨多羅三耶三菩心。

佛語彌勒菩薩：「持是法當諷誦讀，當爲一切廣說其事，當加哀天上天下及一切。」彌勒菩薩白佛：「我以從過去諸佛所已聞是法，持諷誦讀已。今復還聞是法，今亦當廣為一切說法。雖怛薩阿竭般泥洹已后，我在兜術天上，若男子女人慾學是法，我勸助護之。后末世法一切欲盡時，其有聞、其處所有是經，當知我之所護。若有魔中道而欲壞敗，我當護之，令不得其便。」

佛語釋提桓因：「當持是法，諷誦讀，決諸狐疑。若阿須倫興師起兵，欲覺擊天帝，當念是經，應時得勝，其兵即卻。」佛復言：「若有郡國縣邑丘聚其奉事是經，皆當往護。其遭縣官者、若入縣官者，當念是經。行賊中當念是經，若為賊所拘擊當念是經。若在曠野當念是經。若見怨家、若與怨家相得當念是經。其有至心於是法者，無而得其便

【現代漢語翻譯】現代漢語譯本：『應當常常長久地住在這裡。』為什麼呢？『應當常常聽聞深奧微妙的佛法。』諸位菩薩說：『即使粉身碎骨也難以報答佛的恩德。』佛說：『如果男子女人從他人那裡聽聞此法，即使獻出生命也無法報答其恩德。想要見到如來（Tathagata）的人，應當視其男子女人所聽聞佛法之處，如同佛塔一樣供養。凡是信仰此法的人，應當視其人如同見到佛一樣。』諸位菩薩從座位上起身，向釋迦牟尼佛行禮，隨即消失不見，各自返回自己的佛土。用此佛法在自己的處所，為一切眾生具足解說是智慧。聽聞此法的人無數，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。佛告訴彌勒菩薩（Maitreya Bodhisattva）：『受持此法應當諷誦讀誦，應當為一切眾生廣說其事，應當慈悲憐憫天上天下及一切眾生。』彌勒菩薩稟告佛說：『我從過去諸佛那裡已經聽聞過此法，並且受持諷誦讀誦過了。如今再次聽聞此法，現在也應當廣為一切眾生說法。即使如來（Tathagata）般涅槃（Parinirvana，圓寂）之後，我在兜率天（Tushita Heaven）上，如果有男子女人想要學習此法，我將勸導幫助護持他們。在後世末法時代一切佛法將要滅盡時，凡是聽聞此法、其處所有此經的地方，應當知道是我在護持。如果有魔（Mara）在半路想要破壞，我將護持他們，使魔不得其便。』佛告訴釋提桓因（Shakra Devanam Indra）：『應當受持此法，諷誦讀誦，決斷各種疑惑。如果阿修羅（Asura）興兵起事，想要攻打天帝，應當唸誦此經，應時就能得勝，其軍隊立即退卻。』佛又說：『如果有郡國縣邑村落奉事此經，都應當前往護持。凡是遭遇官司的人、或者捲入官司的人，應當唸誦此經。行走在盜賊之中應當唸誦此經，如果被盜賊拘捕襲擊應當唸誦此經。如果在曠野之中應當唸誦此經。如果見到仇敵、或者與仇敵相遇應當唸誦此經。凡是至誠信仰此法的人，即使沒有機會也能得到便利。』

【English Translation】 English version: 'One should always dwell here for a long time.' Why? 'One should always listen to the profound and subtle Dharma.' The Bodhisattvas said, 'Even sacrificing one's body is not enough to repay his kindness.' The Buddha said, 'If a man or woman hears this Dharma from someone, even giving their life is not enough to repay their kindness. Those who wish to see the Tathagata (Tathagata, Thus Come One), should regard the place where the man or woman hears the Dharma as a stupa and make offerings. Those who have faith in this Dharma should regard that person as seeing the Buddha.' The Bodhisattvas rose from their seats, paid homage to Shakyamuni Buddha, and then disappeared, each returning to their own Buddha-lands. To fully explain this Dharma in one's own place is wisdom. Countless people who heard this Dharma all aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The Buddha told Maitreya Bodhisattva (Maitreya Bodhisattva), 'Uphold this Dharma, recite and read it, and widely explain its meaning to all beings. Have compassion for those in the heavens and below, and for all beings.' Maitreya Bodhisattva said to the Buddha, 'I have already heard this Dharma from the Buddhas of the past, and have upheld, recited, and read it. Now I hear this Dharma again, and now I will also widely explain the Dharma to all beings. Even after the Tathagata (Tathagata) has entered Parinirvana (Parinirvana, complete nirvana), I will be in the Tushita Heaven (Tushita Heaven), and if there are men and women who wish to learn this Dharma, I will encourage, help, and protect them. In the future, in the Dharma-ending age when all the Dharma is about to perish, wherever this Dharma is heard and wherever this sutra is present, know that I am protecting it. If a Mara (Mara, demon) tries to destroy it midway, I will protect them so that they cannot succeed.' The Buddha told Shakra Devanam Indra (Shakra Devanam Indra, Indra, ruler of the gods), 'Uphold this Dharma, recite and read it, and resolve all doubts. If the Asuras (Asura, demigods) raise an army and start a war, wanting to attack the heavenly emperor, recite this sutra, and you will immediately be victorious, and their army will immediately retreat.' The Buddha further said, 'If there are districts, countries, counties, villages, or settlements that uphold this sutra, you should all go and protect them. Those who encounter lawsuits, or those who are involved in lawsuits, should recite this sutra. When walking among thieves, recite this sutra. If you are captured or attacked by thieves, recite this sutra. If you are in the wilderness, recite this sutra. If you see enemies, or if you meet with enemies, recite this sutra. Those who sincerely believe in this Dharma will find opportunities even where there seem to be none.'

。」

佛語阿難：「持是法諷誦讀，當爲一切說解其法。若有男子女人從若聞是法，便無狐疑。諸狐疑索盡，則不復為罪所覆，亦不為生死之所覆，亦不中道離法之所覆，一切其有作邪道者則為不行，終不與魔事而相當值。所以者何？用聞是法故。其已作逆惡者，聞是法信樂喜，則已無逆惡，亦不受逆之罪。」

摩訶迦葉白佛：「我證知是法，屬文殊師利於阿阇世所食時說是法，解作逆惡之事，應時得歡喜信忍，悉為解狐疑。我今說之。其有犯逆者，從是法忍悉得解脫，亦當如阿阇世。」應時摩訶迦葉復言：「一切人本悉凈，而自作反是我所非我所，亦不而自知其本凈。悉以曉了本凈者，所作罪則解脫無有，而知如阿阇世者。是以一切愚人，所作反還自殺身，便因是而得勤苦，便入泥犁。」摩訶迦葉言：「其奉事信樂是法，吾等證之，不復墮惡道。」佛言：「如汝之所說。一切諸佛菩薩心無瑕穢。」

阿難復白佛：「惟怛薩阿竭令後世人見是法。」怛薩阿竭應時從身之相放光明，照無央數佛剎，諸垣墻樹木皆有音聲：「其法當爾。所以者何？若劫盡火起，其當聞者會是法。若當聞是法，雖在於海中會還得聞是法。」佛語阿難：「如垣墻樹木之所聞聲，審如其言。其已作功德者、已作摩訶衍者，後世

【現代漢語翻譯】現代漢語譯本佛告訴阿難：『受持這部經，諷誦讀誦，應當為一切眾生解說其中的道理。如果有男子女人聽聞這部經，便不會再有狐疑。各種狐疑的繩索都斷盡了，就不會再被罪業所覆蓋，也不會被生死輪迴所覆蓋，也不會在中途偏離正法。一切行邪道的人，因為聽聞這部經的緣故，就不會與魔事相遇。為什麼呢？因為聽聞了這部經的緣故。那些已經造下逆惡罪業的人，聽聞這部經后，如果能信受歡喜，那麼過去的逆惡罪業就會消除，也不會再承受逆惡的罪報。』摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）對佛說：『我親身驗證了這部經的功德，文殊師利（Mañjuśrī，象徵智慧的菩薩）在阿阇世（Ajātaśatru，古印度摩揭陀國國王）進食時宣說了這部經，使他理解了自己所犯下的逆惡之事，當時就得到了歡喜和信心，消除了所有的狐疑。我現在也這樣說，那些犯下逆罪的人，如果能依從這部經的教導，都能得到解脫，就像阿阇世一樣。』當時，摩訶迦葉又說：『一切眾生本來都是清凈的，但卻自作顛倒，執著于『我』和『我所』，不能自知本性清凈。如果能夠明白本性清凈的道理，那麼所造的罪業就會解脫，就像阿阇世一樣。因此，一切愚癡的人，所作的惡行最終會傷害自己，因此而遭受勤苦，墮入泥犁（naraka，地獄）。』摩訶迦葉說：『如果有人奉事信樂這部經，我們都可以為他作證，他不會再墮入惡道。』佛說：『正如你所說，一切諸佛菩薩的心都是沒有瑕疵和污垢的。』阿難（Ānanda，佛陀十大弟子之一，以記憶力超群著稱）又對佛說：『希望如來（Tathāgata，佛的稱號之一，意為「如實而來者」）慈悲，讓後世的人也能見到這部經。』如來當時從自身相好中放出光明，照耀無數的佛剎，所有的垣墻樹木都發出聲音：『這部經的功德就是這樣。為什麼呢？即使到了劫盡火起的時候，那些應當聽聞這部經的人，也會有機會聽聞。如果應當聽聞這部經，即使身處大海之中，也會有機會聽聞這部經。』佛告訴阿難：『正如垣墻樹木所發出的聲音一樣，確實如此。那些已經積累了功德的人，已經修習了大乘佛法（Mahāyāna，佛教宗派之一），後世……』

【English Translation】 English version The Buddha told Ānanda: 'Uphold this Dharma, recite and read it, and you should explain its meaning to all beings. If any man or woman hears this Dharma, they will be free from doubt. When all doubts are severed, they will no longer be covered by sin, nor by the cycle of birth and death, nor will they deviate from the Dharma midway. All those who practice evil paths will not walk them, and will never encounter demonic affairs. Why? Because they have heard this Dharma. Those who have committed rebellious and evil deeds, if they hear this Dharma and believe in it with joy, then their rebellious and evil deeds will be extinguished, and they will not suffer the consequences of rebellion.' Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha: 'I personally attest to the merit of this Dharma. Mañjuśrī (Mañjuśrī, a Bodhisattva symbolizing wisdom) spoke this Dharma when Ajātaśatru (Ajātaśatru, king of Magadha in ancient India) was eating, causing him to understand the rebellious and evil deeds he had committed. At that time, he obtained joy and faith, and all his doubts were resolved. I now say the same: those who have committed rebellious acts, if they follow the teachings of this Dharma, can all be liberated, just like Ajātaśatru.' At that time, Mahākāśyapa further said: 'All beings are originally pure, but they create their own inversions, clinging to 'self' and 'what belongs to self,' and do not know their original purity. If they can understand the principle of original purity, then the sins they have committed will be liberated, just like Ajātaśatru. Therefore, all foolish people, the evil deeds they commit will ultimately harm themselves, and they will suffer hardship as a result, falling into naraka (naraka, hell).』 Mahākāśyapa said: 'If someone serves and believes in this Dharma, we can all testify for them that they will no longer fall into evil paths.' The Buddha said: 'As you have said, the minds of all Buddhas and Bodhisattvas are without flaws or defilements.' Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his exceptional memory) again said to the Buddha: 'May the Tathāgata (Tathāgata, one of the Buddha's titles, meaning 'one who comes as is') have compassion and allow future generations to see this Dharma.' The Tathāgata then emitted light from the marks of his body, illuminating countless Buddha-lands, and all the walls and trees made sounds: 'The merit of this Dharma is like this. Why? Even when the kalpa (kalpa, an aeon) ends and fire arises, those who are destined to hear this Dharma will have the opportunity to hear it. If they are destined to hear this Dharma, even if they are in the middle of the ocean, they will have the opportunity to hear it.' The Buddha told Ānanda: 'Just as the walls and trees have made sounds, it is indeed so. Those who have accumulated merit, those who have practiced the Mahāyāna (Mahāyāna, one of the major branches of Buddhism), in future generations...'

皆還得聞是法。」

說是經時，諸天及人九萬六千悉得須陀洹道，七萬八千人悉發阿耨多羅三耶三菩心，二千菩薩得無所從生法樂忍，八千人皆得阿羅漢道。是三千大千剎六反震動，眾冥悉開闢而悉明。諸欲天子、諸色天子，以若干伎樂而供養之，皆以天華天香共散之，言：「所謂法輪，聞是法者已為逮法輪轉。諸外道者聞是法即而自知。是故因為伏是者則菩薩印，其得是印者乃到佛樹下。」

佛說是經，王阿阇世，諸菩薩，文殊師利是為本，諸聲聞，舍利弗、摩訶目揵連、阿難等是其本，諸天、揵陀羅、一切人，聞佛所說，前已頭面作禮而去。

佛說阿阇世王經卷下

【現代漢語翻譯】現代漢語譯本：『都能夠聽聞此法。』

在宣說此經時，諸天及世人中有九萬六千人證得須陀洹道（Sotapanna，入流果），七萬八千人發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），二千菩薩獲得無所從來生法樂忍（anutpattika-dharma-ksanti，無生法忍），八千人證得阿羅漢道（Arhat，無學果）。這三千大千世界發生六種震動，所有黑暗都被開闢而變得光明。諸欲界天子、諸色界天子，用各種各樣的伎樂來供養，都用天上的花和天上的香共同散佈，說道：『所謂的法輪（Dharmacakra，佛法之輪），聽聞此法的人已經能夠追隨法輪的運轉。』那些外道聽聞此法后，立即認識到自己的不足。因此，因為降伏這些外道，所以是菩薩的印記，得到這個印記的人才能到達菩提樹下（Bodhi tree）。

佛陀宣說了這部經，阿阇世王（Ajatasattu），諸位菩薩，以文殊師利（Manjusri）為首，諸位聲聞，以舍利弗（Sariputra）、摩訶目犍連（Maha-Maudgalyayana）、阿難（Ananda）等為首，諸天、乾闥婆（Gandharva）、所有的人，聽聞佛陀所說，都上前以頭面頂禮佛陀后離去。

《佛說阿阇世王經》卷下

【English Translation】 English version: 『All will be able to hear this Dharma.』

While this Sutra was being spoken, ninety-six thousand devas and humans attained the Sotapanna (Sotapanna, Stream-enterer) path, seventy-eight thousand people generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind), two thousand Bodhisattvas obtained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the patience with the unoriginated dharma), and eight thousand people attained the Arhat (Arhat, worthy one) path. This great trichiliocosm quaked in six ways, and all darkness was opened up and became bright. The desire realm devas and the form realm devas made offerings with various kinds of music, and together scattered heavenly flowers and heavenly incense, saying: 『The so-called Dharmacakra (Dharmacakra, Wheel of Dharma), those who hear this Dharma have already been able to follow the turning of the Wheel of Dharma.』 Those non-Buddhists, upon hearing this Dharma, immediately recognized their own shortcomings. Therefore, because of subduing these non-Buddhists, it is the seal of a Bodhisattva, and those who obtain this seal will reach the Bodhi tree (Bodhi tree).』

After the Buddha spoke this Sutra, King Ajatasattu (Ajatasattu), the Bodhisattvas, with Manjusri (Manjusri) as their head, the Sravakas, with Sariputra (Sariputra), Maha-Maudgalyayana (Maha-Maudgalyayana), Ananda (Ananda), etc., as their head, the devas, Gandharvas (Gandharva), and all the people, having heard what the Buddha said, went forward, bowed their heads to the Buddha's feet, and departed.

The Sutra Spoken by the Buddha on King Ajatasattu, Volume Two