T15n0627_文殊師利普超三昧經

大正藏第 15 冊 No. 0627 文殊師利普超三昧經

No. 627 [Nos. 626, 628, 629]

文殊師利普超三昧經卷上(一名阿阇世王品)

西晉月氏三藏竺法護譯

正士品第一

聞如是：

一時佛游王舍城靈鷲山，與大比丘眾俱，比丘三萬二千；菩薩八萬四千，一切聖達靡所不明，開士大士神通已暢，已得總持辯才無礙，得無所著不起法忍，曉了定行見眾生心，隨所應度而為說法。四天王天、帝釋、梵忍天王，及余無數諸天、龍、神、犍沓和、阿須倫、加留羅、真陀羅、摩休勒、人與非人，各百千眾而俱來會。

爾時軟首童真菩薩在山一面異處樑上，與二十五正士俱，而講論法。其名曰：龍首菩薩、龍施菩薩、首具菩薩、首藏菩薩、蓮首菩薩、蓮首藏菩薩、持人菩薩、持地菩薩、寶掌菩薩、寶印手菩薩、師子意菩薩、師子步雷音菩薩、虛空藏菩薩、發意轉法輪菩薩、辯諸句菩薩、辯積菩薩、海意菩薩、大山菩薩、喜見菩薩、喜王菩薩、察無圻菩薩、游無際法行菩薩、超魔見菩薩、無憂施菩薩、諸議告菩薩，是為二十五正士。

兜率天上有四天子，俱造軟首童真，於後侍焉。其名：普華天子、光華天子、美香天子、常進法

【現代漢語翻譯】現代漢語譯本《文殊師利普超三昧經》捲上（又名《阿阇世王品》）

西晉月氏三藏竺法護譯

正士品第一

我是這樣聽說的：

一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）游化，與眾多大比丘在一起，比丘共有三萬二千人；菩薩有八萬四千人，他們都已通達一切聖法，沒有什麼不明白的，這些開悟之士、大菩薩神通廣大，已經獲得了總持（dhāraṇī），辯才無礙，證得了無所執著、不起法忍的境界，明瞭眾生的心念，隨應眾生的根器而為他們說法。四天王天（Cāturmahārājakāyika）、帝釋（Indra）、梵忍天王（Brahmakṣānti），以及無數諸天、龍（Nāga）、神（Deva）、犍沓和（Gandharva）、阿須倫（Asura）、加留羅（Garuḍa）、真陀羅（Kiṃnara）、摩休勒（Mahoraga）、人和非人等，各自率領百千眷屬前來集會。

當時，軟首童真菩薩（Mṛduśīrṣa Kumāra Bodhisattva）在山的一面，一個特別的地方的樑上，與二十五位正士在一起，講論佛法。他們的名字是：龍首菩薩（Nāgaśīrṣa Bodhisattva）、龍施菩薩（Nāgadatta Bodhisattva）、首具菩薩（Śīrṣasampanna Bodhisattva）、首藏菩薩（Śīrṣagarbha Bodhisattva）、蓮首菩薩（Padmaśīrṣa Bodhisattva）、蓮首藏菩薩（Padmaśīrṣagarbha Bodhisattva）、持人菩薩（Dhṛtimat Bodhisattva）、持地菩薩（Dhṛtibhūmi Bodhisattva）、寶掌菩薩（Ratnapāṇi Bodhisattva）、寶印手菩薩（Ratnamudrāhasta Bodhisattva）、師子意菩薩（Siṃhamati Bodhisattva）、師子步雷音菩薩（Siṃhavikrāntaghoṣa Bodhisattva）、虛空藏菩薩（Ākāśagarbha Bodhisattva）、發意轉法輪菩薩（Cittotpādadharmacakrapravartin Bodhisattva）、辯諸句菩薩（Pratibhānasarvapadā Bodhisattva）、辯積菩薩（Pratibhānasaṃcaya Bodhisattva）、海意菩薩（Sāgaramati Bodhisattva）、大山菩薩（Mahāparvata Bodhisattva）、喜見菩薩（Priyadarśana Bodhisattva）、喜王菩薩（Prītirāja Bodhisattva）、察無圻菩薩（Anantadarśin Bodhisattva）、游無際法行菩薩（Anantakṣetradharmacārin Bodhisattva）、超魔見菩薩（Atikrāntamāra Bodhisattva）、無憂施菩薩（Aśokadatta Bodhisattva）、諸議告菩薩（Sarvasaṃkathana Bodhisattva），這就是二十五位正士。

兜率天（Tuṣita）上有四位天子，一同來拜訪軟首童真，在後面侍奉他。他們的名字是：普華天子（Puṣpaprabha Deva）、光華天子（Prabhāprabha Deva）、美香天子（Surabhigandha Deva）、常進法（Nityodyukta Dharma）。

【English Translation】 English version The Sutra of Mañjuśrī's Universal Transcendence Samādhi, Volume 1 (also known as the 'Ajātaśatru Chapter')

Translated by Dharma-rakṣa from Yuezhi of the Western Jin Dynasty

Chapter 1: The Righteous Ones

Thus have I heard:

At one time, the Buddha was dwelling on Vulture Peak (Gṛdhrakūṭa) in Rājagṛha, together with a great assembly of monks, thirty-two thousand monks in all; and eighty-four thousand Bodhisattvas, all of whom had mastered the sacred teachings, understanding everything without exception. These enlightened beings, great Bodhisattvas, possessed unobstructed spiritual powers, had attained dhāraṇī, unhindered eloquence, and had realized the forbearance of non-arising dharmas. They understood the minds of sentient beings and taught them according to their respective capacities. The Four Heavenly Kings (Cāturmahārājakāyika), Indra, Brahmakṣānti, and countless other devas, nāgas, devas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans, each with hundreds of thousands of attendants, came together for the assembly.

At that time, the Bodhisattva Mṛduśīrṣa Kumāra was on one side of the mountain, in a special place on a beam, discussing the Dharma with twenty-five righteous ones. Their names were: Bodhisattva Nāgaśīrṣa, Bodhisattva Nāgadatta, Bodhisattva Śīrṣasampanna, Bodhisattva Śīrṣagarbha, Bodhisattva Padmaśīrṣa, Bodhisattva Padmaśīrṣagarbha, Bodhisattva Dhṛtimat, Bodhisattva Dhṛtibhūmi, Bodhisattva Ratnapāṇi, Bodhisattva Ratnamudrāhasta, Bodhisattva Siṃhamati, Bodhisattva Siṃhavikrāntaghoṣa, Bodhisattva Ākāśagarbha, Bodhisattva Cittotpādadharmacakrapravartin, Bodhisattva Pratibhānasarvapadā, Bodhisattva Pratibhānasaṃcaya, Bodhisattva Sāgaramati, Bodhisattva Mahāparvata, Bodhisattva Priyadarśana, Bodhisattva Prītirāja, Bodhisattva Anantadarśin, Bodhisattva Anantakṣetradharmacārin, Bodhisattva Atikrāntamāra, Bodhisattva Aśokadatta, Bodhisattva Sarvasaṃkathana. These were the twenty-five righteous ones.

From the Tuṣita Heaven, four devaputras came together to visit Mṛduśīrṣa Kumāra, attending upon him from behind. Their names were: Devaputra Puṣpaprabha, Devaputra Prabhāprabha, Devaputra Surabhigandha, and Nityodyukta Dharma.

行天子。復有異天子不可計數，僉然來侍。

如斯正士、諸天子等，亦悉會坐各各講論，如是之儔迭相謂曰：「仁者欲知佛之智慧弘普無限，不可思議不可稱量，無能滅度盡極際者，不可以小意思原大德鎧，當以何方便誓被戒德鎧，而能逮茲大乘佛乘、諸通慧乘、不可思乘，斯應道乎？」

龍首菩薩曰：「積累功德不以厭足，建立休祚不可限量，而不毀失戒德之鎧，一切所作無所悕望，則應大乘諸通慧矣！」

龍施菩薩曰：「普弘等心調和其志，溫潤其性柔軟其意，而心仁厚堅住正愿，于諸通慧被戒德鎧化度生死，則應大乘諸通慧矣！」

首具菩薩曰：「不可計劫趣斯大乘，被戒德鎧于無數劫不念劫數，則應大乘諸通慧矣！」

首藏菩薩曰：「其自建立獨安己者，不能逮趣大乘通慧；捨己之安建立眾生，欲使大安隨其所便，令無僥冀而無所起，勸進群黎立於道法，則應大乘諸通慧矣！」

蓮首菩薩曰：「族姓子！憶如來所講：『假使有人自不柔順，無有靜寂、不隨律教，而欲調伏靜寂於他、以律勸人者，未之有也。』其自調順靜寂奉律，乃能化勵剛強、憒亂、抑挫、犯禁，則應大乘諸通慧矣！」

蓮首藏菩薩曰：「其同塵勞於世法者則不度世；其不同塵於世法者乃能度世

【現代漢語翻譯】現代漢語譯本：天子出行。又有無數的天子前來侍奉。

像這樣的正士、諸天子等，也都聚集在一起各自講論，他們彼此說道：『仁者想要了解佛的智慧廣大普及沒有邊際，不可思議不可稱量，沒有能夠滅盡到達極限的，不可以小的心思來揣測大的德行，應當用什麼方法發誓披上戒德之鎧，才能達到這大乘佛乘、各種通慧之乘、不可思議之乘，這應該怎麼做呢？』

龍首菩薩說：『積累功德不感到滿足，建立美好的福報不停止，而不毀壞喪失戒德之鎧，一切所作所為沒有貪求希望，就能達到大乘的各種通慧！』

龍施菩薩說：『普遍弘揚平等之心調和自己的志向，溫潤自己的性情柔軟自己的心意，而且內心仁厚堅定地安住于正愿，對於各種通慧披上戒德之鎧來化度生死，就能達到大乘的各種通慧！』

首具菩薩說：『用不可計數的劫數趨向這大乘，披上戒德之鎧在無數劫中不念及劫數，就能達到大乘的各種通慧！』

首藏菩薩說：『那些只為自己建立安樂的人，不能達到大乘通慧；捨棄自己的安樂而為眾生建立安樂，想要使他們得到最大的安樂並隨其方便，使他們沒有非分之想而無所妄動，勸勉引導眾人立於道法，就能達到大乘的各種通慧！』

蓮首菩薩說：『善男子！記住如來所講：『假使有人自己不柔順，沒有清凈寂靜、不遵循戒律教導，卻想要調伏他人使之清凈寂靜、用戒律勸導他人，這是不可能的。』自己調順清凈寂靜地奉行戒律，才能教化勉勵那些剛強、憒亂、壓抑、犯禁的人，就能達到大乘的各種通慧！』

蓮首藏菩薩說：『那些與世俗同流合污的人就不能度化世人；那些不與世俗同流合污的人才能度化世人！』

【English Translation】 English version: The emperor travels. Again, there are countless emperors who come to serve.

Such righteous men, emperors, and others, also gather together and each discusses, and they say to each other: 'Benevolent ones, if you want to know that the Buddha's wisdom is vast and universal without limit, inconceivable and immeasurable, and there is no one who can extinguish it to the ultimate end, you cannot fathom great virtue with a small mind. What method should be used to vow to put on the armor of precepts and virtue, in order to attain this Mahayana Buddhayana (Great Vehicle Buddha Vehicle), various vehicles of wisdom, and inconceivable vehicles? How should this be done?'

The Bodhisattva Dragon Head (Long Shou Pusa) says: 'Accumulating merit without being satisfied, establishing auspicious blessings without stopping, and without destroying or losing the armor of precepts and virtue, without hoping for anything in all actions, then one can attain the various wisdoms of the Mahayana!'

The Bodhisattva Dragon Giving (Long Shi Pusa) says: 'Universally promoting equal-mindedness and harmonizing one's aspirations, warming one's nature and softening one's intentions, and with a benevolent heart firmly dwelling in righteous vows, putting on the armor of precepts and virtue for various wisdoms to transform and liberate from birth and death, then one can attain the various wisdoms of the Mahayana!'

The Bodhisattva Head Adorned (Shou Ju Pusa) says: 'Approaching this Mahayana for countless kalpas (jie, eons), putting on the armor of precepts and virtue and not thinking about the number of kalpas for countless kalpas, then one can attain the various wisdoms of the Mahayana!'

The Bodhisattva Head Treasury (Shou Cang Pusa) says: 'Those who only establish peace and happiness for themselves cannot attain the wisdom of the Mahayana; abandoning one's own peace and establishing peace for all beings, wanting to give them the greatest peace and convenience, so that they have no extravagant desires and do not act rashly, encouraging and guiding the masses to stand in the Dharma, then one can attain the various wisdoms of the Mahayana!'

The Bodhisattva Lotus Head (Lian Shou Pusa) says: 'Son of a good family! Remember what the Tathagata (Rulai, Thus Come One) said: 'If someone is not gentle himself, does not have tranquility, and does not follow the teachings of the precepts, but wants to subdue others and make them tranquil, and persuade others with precepts, this is impossible.' Only by subduing oneself, being tranquil, and observing the precepts can one teach and encourage those who are strong, confused, suppressed, and violate the precepts, then one can attain the various wisdoms of the Mahayana!'

The Bodhisattva Lotus Head Treasury (Lian Shou Cang Pusa) says: 'Those who are the same as the dust and toil of worldly laws cannot liberate the world; those who are not the same as the dust of worldly laws can liberate the world!'

。是故菩薩有利無利、若譽若毀、有名無名、若苦若樂，不動不搖，則應大乘諸通慧矣！」

持人菩薩曰：「不可從他而致大乘諸通慧也，吾獨一己而無有侶，以眾生故誓被德鎧，設護一切，則吾所應將濟救攝，須臾精進而不懈怠，教化黎元建發學，斯則應大乘諸通慧矣！」

持地菩薩曰：「譬如，仁者！地之所載，一切眾果、百穀、藥木因地而生，地無所置亦不求報，群庶品類皆仰地活，地不辭厭不以為勞。開士大士亦當如是，發心如地心無所著，不以喜怒勸諸黎元，使趣佛慧而不想報，則應大乘諸通慧矣！」

寶掌菩薩曰：「仁者當知，被上德鎧乃至佛慧，無能沮敗令釋大乘。若於夢中不志二乘——聲聞、緣覺，常以寶心諸通慧心為人講宣，于珍寶心無所貪惜、無所愛吝，勸眾大乘誓被德鎧，彼所學乘非無有乘不增不減，其心如是無所歆慕，則應大乘諸通慧矣！」

寶印手菩薩曰：「睹于群黎墮墜六趣，而發愍哀惠施眾生授以法手；其無信者為造信手；其少智者為博聞手；其慳貪者為惠施手；其犯戒者為護禁手；其瞋怒者為忍辱手；其懈怠者為精進手；其亂意者為一心手；其邪智者為智慧手，而隨眾生離清白法，各各應時具設法手。開士殖斯德本之手，印於三寶。何謂三？具立群生於佛

【現代漢語翻譯】現代漢語譯本：因此，菩薩對於有利無利、受讚揚或被詆譭、有名聲或沒名聲、感到快樂或痛苦，都能不動心不搖擺，這樣才能相應于大乘的各種神通智慧！'

持人菩薩說：'不能從他人那裡獲得大乘的各種神通智慧，我獨自一人沒有同伴，爲了眾生的緣故發誓披上功德鎧甲，設法守護一切眾生，那麼我所應該做的就是救濟攝受他們，須臾不停地精進而不懈怠，教化百姓啓發學習，這樣才能相應于大乘的各種神通智慧！'

持地菩薩說：'譬如，仁者！大地所承載的，一切果實、各種穀物、藥材樹木都因大地而生長，大地沒有什麼放置之處也不求回報，各種各樣的眾生都仰仗大地而活，大地不推辭厭惡也不認為勞累。菩薩大士也應當像這樣，發心像大地一樣內心沒有執著，不因為喜怒而勸導百姓，使他們趨向佛的智慧而不求回報，這樣才能相應于大乘的各種神通智慧！'

寶掌菩薩說：'仁者應當知道，披上殊勝的功德鎧甲乃至獲得佛的智慧，沒有什麼能夠沮喪破壞，使之捨棄大乘。如果在夢中也不向往二乘——聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，不依師教，觀自身因緣而悟道者），常常以珍寶般的心和各種神通智慧的心為人講解宣說，對於珍寶之心沒有什麼貪婪吝惜，勸導大眾發誓披上功德鎧甲，他們所學習的乘不是沒有乘，不增不減，他們的心像這樣沒有什麼羨慕，這樣才能相應于大乘的各種神通智慧！'

寶印手菩薩說：'看到眾生墮落於六道（Saṃsāra，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）之中，而生起憐憫之心，惠施眾生並授予他們佛法之手；對於沒有信仰的人，為他們創造信仰之手；對於缺少智慧的人，為他們創造博聞之手；對於慳吝貪婪的人，為他們創造惠施之手；對於觸犯戒律的人，為他們創造守護戒律之手；對於嗔恨憤怒的人，為他們創造忍辱之手；對於懈怠的人，為他們創造精進之手；對於心意散亂的人，為他們創造一心之手；對於具有邪知邪見的人，為他們創造智慧之手，並且隨著眾生遠離清凈的佛法，各自在適當的時候設定佛法之手。菩薩修習這種功德根本之手，印證於三寶（Triratna，佛、法、僧）。什麼是三寶？使眾生具足佛

【English Translation】 English version: 'Therefore, a Bodhisattva, regarding benefit or no benefit, praise or blame, fame or no fame, joy or suffering, remains unmoved and unshaken, and thus corresponds to the great vehicle's various superknowledges and wisdoms!'

The Bodhisattva Holder of People said: 'The great vehicle's various superknowledges and wisdoms cannot be attained from others. I am alone, without companions, and for the sake of sentient beings, I vow to wear the armor of merit, setting out to protect all. Then, what I should do is to aid, succor, and gather them in, diligently and tirelessly, teaching and transforming the people, establishing and developing learning. This corresponds to the great vehicle's various superknowledges and wisdoms!'

The Bodhisattva Holder of Earth said: 'For example, O virtuous one! All fruits, grains, medicinal herbs, and trees are born from the earth, which bears them without placing anything upon them and without seeking reward. All kinds of beings rely on the earth to live, and the earth does not refuse or tire, nor does it consider it labor. A Bodhisattva Mahasattva should also be like this, generating a mind like the earth, without attachment, not advising the people with joy or anger, but causing them to turn towards the Buddha's wisdom without seeking reward. This corresponds to the great vehicle's various superknowledges and wisdoms!'

The Bodhisattva Treasure Palm said: 'O virtuous one, you should know that wearing the supreme armor of merit, even up to the wisdom of the Buddha, nothing can frustrate or defeat it, causing one to abandon the great vehicle. If, even in dreams, one does not aspire to the two vehicles—Śrāvaka (hearers) and Pratyekabuddha (solitary realizers)—but constantly explains and proclaims with a treasure-like mind and various superknowledges and wisdoms, without greed or stinginess towards the treasure-like mind, exhorting the great assembly to vow to wear the armor of merit, then what they learn is not without a vehicle, neither increasing nor decreasing. If their mind is like this, without craving or longing, then it corresponds to the great vehicle's various superknowledges and wisdoms!'

The Bodhisattva Treasure Handprint said: 'Seeing sentient beings falling into the six realms (Saṃsāra), one generates compassion and bestows upon them the hand of Dharma; for those without faith, creating the hand of faith; for those with little wisdom, creating the hand of vast learning; for those who are stingy, creating the hand of generosity; for those who violate precepts, creating the hand of protecting precepts; for those who are angry, creating the hand of patience; for those who are lazy, creating the hand of diligence; for those with scattered minds, creating the hand of one-pointedness; for those with wrong views, creating the hand of wisdom, and according to the needs of sentient beings who are separated from the pure and white Dharma, setting forth the hand of Dharma at the appropriate time. A Bodhisattva cultivates this hand of the root of merit, imprinting it upon the Three Jewels (Triratna). What are the Three Jewels? Establishing sentient beings in the Buddha'

智慧，勸助至於寶印之手；成已德本則寶印手；念一切法猶如虛空則寶印手。興立如斯是則為三，則應大乘諸通慧矣！」

師子意菩薩曰：「仁者當知，被無畏鎧是為無懼，所誓德鎧、無難鎧、無掛礙鎧、無怯弱鎧、無懈怠鎧，斯則佛慧。是故行者不當恐怖，無難無礙、無怯無怠，離諸危懅衣毛不豎，在於終始無有瑕穢，亦不希仰泥洹之德，等住苦樂而無二行，則應大乘諸通慧矣！」

師子步雷音菩薩曰：「仁者當知，其斯事者非下才行，則為正士之所建造。其正士者，歸趣平等離於邪見；其正士者，其心質樸而無諛諂；其正士者，勞謙柔順尊師敬聖；其正士者，勸學不惓所受根究；其正士者，欽悅正治建立正業；其正士者，若有所欲損廢穢法；其正士者，若有瞋怒意無結恨；其正士者，若有愚癡照除幽冥；其正士者，寂然澹泊近於定藏；其正士者，具足恩施惠及貧厄一切輒濟；其正士者，護身口意喟而靜寞；其正士者，言行相副情性質直；其正士者，所志堅強尚真諦法；其正士者，離於非法親存正典；其正士者，樂於法樂護以正法；其正士者，輕忽身命不釋眾生；其正士者，所立鏗然善施無羨；其正士者，志純淑法消化兇偽；其正士者，則以寶藏救濟貧匱；其正士者，則為良藥療諸疹疾；其正士者，護

【現代漢語翻譯】現代漢語譯本：智慧，勸導幫助達到寶印之手（象徵佛的智慧和力量）；成就功德的根本在於寶印手；心念一切法猶如虛空在於寶印手。興建樹立如此三者，就能通達大乘的各種智慧！'

師子意菩薩（Simhacitta Bodhisattva）說：'仁者應當知道，披上無畏的鎧甲就是無所畏懼，所發的誓願是功德鎧甲、無難鎧甲、無掛礙鎧甲、無怯弱鎧甲、無懈怠鎧甲，這些就是佛的智慧。因此修行者不應當恐怖，沒有困難沒有阻礙、沒有怯懦沒有懈怠，遠離各種危懼，即使遇到危險也不會毛髮豎立，從始至終沒有瑕疵污穢，也不希求涅槃的功德，平等對待苦和樂而沒有分別心，就能通達大乘的各種智慧！'

師子步雷音菩薩（Simhavikrantagamin Bodhisattva）說：'仁者應當知道，這些事情不是下等根器的人能夠做到的，而是正直之士所能成就的。正直之士，歸向平等而遠離邪見；正直之士，內心質樸而沒有阿諛諂媚；正直之士，勤勞謙虛柔和順從，尊敬老師敬重聖賢；正直之士，勸勉學習而不厭倦，對於所接受的教法深入研究；正直之士，欽佩喜悅正當的治理，建立正當的事業；正直之士，如果有什麼慾望，就捨棄敗壞的邪法；正直之士，即使有嗔怒，心中也不會懷有怨恨；正直之士，即使有愚癡，也能用智慧照亮驅除黑暗；正直之士，寂靜淡泊，接近禪定的境界；正直之士，具足恩惠施捨，惠及貧困危難的人，一切都給予救濟；正直之士，守護身口意，安靜沉默；正直之士，言語行為一致，情感性質正直；正直之士，所立下的志向堅定，崇尚真諦之法；正直之士，遠離非法，親近正典；正直之士，樂於法樂，用正法來守護；正直之士，輕視自身性命，也不放棄眾生；正直之士，所建立的功德堅定不移，樂於佈施而沒有吝嗇；正直之士，志向純潔善良，用佛法消化兇惡虛偽；正直之士，用寶藏來救濟貧困匱乏的人；正直之士，成為良藥來治療各種疾病；正直之士，守護

【English Translation】 English version: 'Wisdom, exhortation and assistance leading to the Treasure Seal Hand (symbolizing the wisdom and power of the Buddha); the foundation of accomplished virtue lies in the Treasure Seal Hand; contemplating all dharmas as empty as space lies in the Treasure Seal Hand. Establishing these three is to attain the various wisdoms of the Mahayana!'

Simhacitta Bodhisattva (師子意菩薩) said: 'Benevolent ones should know that being clad in the armor of fearlessness is to be without fear. The vows made are the armor of virtue, the armor of no difficulty, the armor of no hindrance, the armor of no timidity, the armor of no laziness. These are the wisdom of the Buddha. Therefore, practitioners should not be afraid, without difficulty, without hindrance, without timidity, without laziness, far from all dangers, not even with hair standing on end. From beginning to end, there is no flaw or impurity, nor do they yearn for the merit of Nirvana, dwelling equally in suffering and joy without duality. Then they will attain the various wisdoms of the Mahayana!'

Simhavikrantagamin Bodhisattva (師子步雷音菩薩) said: 'Benevolent ones should know that these matters are not practiced by those of inferior capacity, but are built by righteous individuals. The righteous individual turns towards equality and away from wrong views; the righteous individual is sincere in heart and without flattery; the righteous individual is diligent, humble, gentle, and obedient, respecting teachers and honoring sages; the righteous individual encourages learning without weariness, deeply investigating the teachings received; the righteous individual admires and delights in righteous governance, establishing righteous actions; the righteous individual, if there is any desire, abandons corrupt and impure dharmas; the righteous individual, even if there is anger, holds no resentment in their heart; the righteous individual, even if there is ignorance, illuminates and dispels darkness; the righteous individual is tranquil and detached, close to the state of meditative absorption; the righteous individual is complete with kindness and generosity, benefiting the poor and distressed, always providing relief; the righteous individual guards their body, speech, and mind, quietly and silently; the righteous individual's words and actions are consistent, their emotions and nature are upright; the righteous individual's aspirations are firm, valuing the Dharma of Truth; the righteous individual is far from unlawful things, close to the correct scriptures; the righteous individual delights in the joy of the Dharma, protecting it with the correct Dharma; the righteous individual disregards their own life, not abandoning sentient beings; the righteous individual's established merits are steadfast, gladly giving without envy; the righteous individual's aspirations are pure and virtuous, using the Dharma to dissolve wickedness and falsehood; the righteous individual uses treasures to relieve the poor and needy; the righteous individual becomes good medicine to cure all ailments; the righteous individual protects'

諸畏懼令得自歸；其正士者，導諸邪見至無崖際；其正士者，勉濟勞穢勸以經典；其正士者，調忍瞋怒而順所宜。是故建立正士之法，則應大乘諸通慧矣！」

虛空藏菩薩曰：「修以無量虛空之慈，其精進行未曾釋廢，大哀之行諸根悅豫悉懷踴躍，于諸愛慾所可娛樂察如虛空。佈施、持戒、忍辱、精進、一心、智慧，等如虛空，則應大乘諸通慧矣！」

發意轉法輪菩薩曰：「發菩薩意，所發意者：不當發意令魔得便，無令如來而不欣樂，使諸天人所不悅喜，不令德本而有耗減。若欲興建為道意者：隨順誘勸當令弊魔不得其便，順如來意天人悅豫，不失己身所造德本。所修如斯，一切發意則轉法輪。所以者何？其菩薩者，諸所發意因緣所造而無所生，曉了諸法永無所起。無所起者，諸佛如來順如正覺之轉法輪，如是發心被戒德鎧，則應大乘諸通慧矣！」

辯諸句菩薩曰：「正士當知，其道心者，正士普入塵勞怒害，有漏無漏、有為無為，亦入于罪不罪殃福；亦入于善亦入不善；亦入世法度世之法；亦入終始無為之為；亦入斷滅有常之計；亦入諸陰衰入之事；亦入地、水、火、風。所以者何？此諸因緣悉為自然，志性本凈，所在之處有所言說，一切所講皆悉為空而無所有。譬如虛空無所不入，道心如是

【現代漢語翻譯】現代漢語譯本：使一切畏懼的人都能找到歸宿；正直的人，引導那些持有邪見的人到達無邊無際的境界；正直的人，努力救濟那些疲勞污穢的人，勸他們學習經典；正直的人，調和忍耐憤怒，使其順應適宜。因此，建立正直之人的法則，就能通達大乘的各種智慧！'

虛空藏菩薩（Bodhisattva Akashagarbha，意為虛空之藏）說：'修習如同無量虛空的慈悲，他的精進行為從未停止，大慈大悲的行為使諸根喜悅，內心充滿歡欣鼓舞，對於各種愛慾所能帶來的娛樂，觀察得如同虛空一般空虛。佈施（Dāna，慷慨施捨）、持戒（Śīla，遵守戒律）、忍辱（Kṣānti，忍耐寬容）、精進（Vīrya，努力修行）、一心（Dhyāna，禪定專注）、智慧（Prajñā，般若智慧），都如同虛空一般，就能通達大乘的各種智慧！'

發意轉法輪菩薩（Bodhisattva who initiates the turning of the Dharma wheel，發起轉法輪的菩薩）說：'發起菩薩的意念，所發起的意念是：不應當發起讓魔（Māra，佛教中的惡魔）有機可乘的意念，不要讓如來（Tathāgata，佛的稱號）不歡喜，不要讓諸天人和人們不高興，不要讓功德之本有所耗減。如果想要興建為道的意念：應當隨順誘導，使弊魔不能得其方便，順應如來的意願，使天人喜悅，不失去自身所造的功德之本。所修習的像這樣，一切發起意念就能轉法輪。為什麼呢？因為菩薩，所有發起的意念，因緣所造而無所生，明白諸法永遠沒有起始。沒有起始，諸佛如來順應如實覺悟的轉法輪，像這樣發起心，披上戒德的鎧甲，就能通達大乘的各種智慧！'

辯諸句菩薩（Bodhisattva who discerns all phrases，辨別一切語句的菩薩）說：'正直的人應當知道，他的道心，正直的人普遍進入塵世的勞苦憤怒傷害，進入有漏無漏、有為無為，也進入罪與非罪、災殃與福報；也進入善與不善；也進入世間法與度世之法；也進入終結與起始、無為的作為；也進入斷滅與有常的計較；也進入諸陰（Skandha，五蘊）衰敗進入之事；也進入地、水、火、風（四大元素）。為什麼呢？因為這些因緣都是自然而然的，志向本性清凈，無論在什麼地方，只要有所言說，一切所講的都空無所有。譬如虛空無所不入，道心也是這樣。

【English Translation】 English version: 'May all those who are fearful find refuge; may the righteous guide those with wrong views to the boundless realm; may the righteous diligently save those who are weary and defiled, and encourage them with the scriptures; may the righteous harmonize patience and anger, making them conform to what is appropriate. Therefore, establishing the laws of the righteous will lead to the wisdom of the Great Vehicle!'

Vajragarbha Bodhisattva (Bodhisattva Akashagarbha, meaning 'Treasure of Space') said: 'Cultivating compassion like the boundless void, his diligent practice never ceases, the practice of great compassion makes the senses joyful, the heart filled with delight, observing the pleasures that all desires can bring as empty as space. Giving (Dāna, generosity), morality (Śīla, observing precepts), patience (Kṣānti, forbearance), diligence (Vīrya, effort), one-pointedness (Dhyāna, meditation), wisdom (Prajñā, wisdom), are all like space, then one can attain the wisdom of the Great Vehicle!'

Bodhisattva who initiates the turning of the Dharma wheel said: 'Initiating the mind of a Bodhisattva, the mind that is initiated: should not initiate a mind that allows Māra (the demon in Buddhism) to take advantage, do not cause the Tathāgata (title of the Buddha) to be displeased, do not cause the gods and humans to be unhappy, do not allow the roots of merit to be diminished. If you want to build the mind for the path: you should follow and encourage, so that the evil demon cannot take advantage, follow the will of the Tathāgata, make the gods and humans happy, and not lose the roots of merit that you have created. Cultivating like this, all initiating minds will turn the Dharma wheel. Why? Because the Bodhisattva, all the initiated minds, are created by causes and conditions but have no origin, understanding that all dharmas never arise. Without arising, the Buddhas and Tathagatas follow the turning of the Dharma wheel of true enlightenment, initiating the mind like this, wearing the armor of moral precepts, then one can attain the wisdom of the Great Vehicle!'

Bodhisattva who discerns all phrases said: 'The righteous should know that his mind of the path, the righteous universally enters the toil, anger, and harm of the world, enters the defiled and undefiled, conditioned and unconditioned, also enters sin and non-sin, calamity and blessing; also enters good and not good; also enters worldly dharmas and dharmas that transcend the world; also enters the end and the beginning, the action of non-action; also enters the calculation of annihilation and permanence; also enters the affairs of the decay and entry of the aggregates (Skandha, the five aggregates); also enters earth, water, fire, and wind (the four great elements). Why? Because these causes and conditions are all natural, the will and nature are originally pure, wherever there is speech, everything spoken is empty and without substance. Just as space enters everything, so is the mind of the path.'

，一切普至菩薩喜樂。如是慧者，除棄一切文字辯才，分別眾庶逮得辯慧，若能入斯一聖達者，則應大乘諸通慧矣！」

辯積菩薩曰：「一切所說皆無有言，一切音聲而不可得，菩薩喜樂如斯慧者，好言惡言，不悅不戚，譬如太山風來吹之，尋復還反山不動搖。菩薩如是，于諸異學、一切語言不動不搖，在諸外徑亦無所著。若如來言、外徑異語等法察之，不以增減亦無所亂。見諸辯才一切法盡，于諸盡法不念自天亦無所思。菩薩能行如斯慧者，則應大乘諸通慧矣！」

海意菩薩曰：「菩薩所入當如入海，覺了大道，一切聲聞所不能及，信樂專心於一法味，入若干法無有若干；觀深妙法未曾惑亂；于緣起法不增不減；于諸經典無有若干，是則名曰不生不起。一切眾生所業起者，不殖德本福無有盡所教無邊，當分別了棄捐斷滅有常之事，不受諸法不斷諸法，當建立志為無量器，不忘舍法習諸通慧亦不釋法，以平等法為眾生說，當習一切諸德善法。如是具足無數佛法，以如是心被戒德鎧，則應大乘諸通慧矣！」

大山菩薩曰：「仁者當知，其此乘者，普超諸世則謂佛慧，其行所入不可限量，由是之故超度一切世間志性；已能超度世間所行，其所信者過於俗間；已過俗間，其所施者、持戒、忍辱、精進、一

【現代漢語翻譯】現代漢語譯本，一切普至菩薩喜樂。像這樣有智慧的人，捨棄一切文字辯才，分辨眾人而獲得辯慧，如果能進入這種聖者的境界，就應該通達大乘的各種智慧了！'

辯積菩薩說：'一切所說都沒有言語，一切音聲都不可得，菩薩喜樂像這樣有智慧的人，對於好話壞話，不喜悅也不憂愁，譬如泰山被風吹，風過後又恢復原狀，山不動搖。菩薩也是這樣，對於各種不同的學說、一切語言都不動搖，對於各種外道邪說也沒有執著。如果觀察如來的言論、外道的不同說法等法，不增不減，也不會被擾亂。見到各種辯才，明白一切法的究竟，對於一切究竟之法，不念及自身，也沒有任何思慮。菩薩能夠實行這樣的智慧，就應該通達大乘的各種智慧了！'

海意菩薩說：'菩薩所進入的境界應當像進入大海一樣，覺悟了大道，一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）所不能及，一心信樂於一種法味，進入各種法門卻沒有分別；觀察深奧微妙的法而不曾迷惑擾亂；對於緣起法不增加也不減少；對於各種經典沒有分別，這就叫做不生不滅。一切眾生所造的業，不種下德行的根本，福報沒有窮盡，所教化的沒有邊際，應當分辨清楚，捨棄斷滅和常有的見解，不接受諸法，也不斷滅諸法，應當立下志願成為無量的法器，不忘記捨棄惡法，修習各種神通智慧，也不捨棄佛法，以平等法為眾生說法，應當修習一切德行善法。像這樣具足無數的佛法，以這樣的心披上戒德的鎧甲，就應該通達大乘的各種智慧了！'

大山菩薩說：'仁者應當知道，這種大乘，普遍超越各種世間，就叫做佛的智慧，它的修行所進入的境界不可動搖，因此能夠超度一切世間的志向和本性；已經能夠超度世間所行之事，他所信奉的超過世俗；已經超越世俗，他的佈施、持戒（Śīla，遵守戒律）、忍辱（Kṣānti，忍受屈辱）、精進（Vīrya，努力修行）

【English Translation】 English version, all Bodhisattvas universally attain joy. Such wise ones, discarding all verbal eloquence, discerning the masses and attaining eloquence, if they can enter this state of a sage, then they should comprehend all the wisdom of the Mahāyāna (Great Vehicle)!'

The Bodhisattva (Enlightenment Being) Accumulation of Eloquence said: 'All that is spoken has no words, all sounds are unattainable. Bodhisattvas rejoice in such wisdom, neither pleased nor saddened by good or bad words, like Mount Tai (Mount Tai) being blown by the wind, which returns to its original state and does not shake. Bodhisattvas are like this, unshaken by various different doctrines and all languages, and unattached to external paths. If one examines the words of the Tathāgata (Thus Come One, an epithet of the Buddha), the different words of external paths, and other such dharmas (teachings), neither increasing nor decreasing them, nor being disturbed by them. Seeing all eloquence, understanding the exhaustion of all dharmas, not thinking of oneself in these exhausted dharmas, nor having any thoughts. Bodhisattvas who can practice such wisdom should comprehend all the wisdom of the Mahāyāna!'

The Bodhisattva Ocean Intent said: 'The entry of a Bodhisattva should be like entering the ocean, awakening to the Great Path, which all Śrāvakas (Hearers, disciples who learn by listening to the Buddha's teachings) cannot reach, believing and delighting wholeheartedly in one taste of Dharma, entering various dharmas without differentiation; observing profound and subtle dharmas without ever being confused; neither increasing nor decreasing the law of dependent origination; without differentiation in the various scriptures, this is called neither arising nor ceasing. The karma (action) that all sentient beings create, not planting the roots of virtue, blessings without end, teachings without limit, one should clearly distinguish, abandon the views of annihilation and permanence, neither accepting nor severing dharmas, one should establish the aspiration to be a vessel of immeasurable capacity, not forgetting to abandon evil dharmas, practicing various supernormal powers and wisdom, nor abandoning the Dharma, speaking the Dharma equally for sentient beings, one should practice all virtuous and wholesome dharmas. Thus, fully equipped with countless Buddha-dharmas, wearing the armor of moral precepts with such a mind, one should comprehend all the wisdom of the Mahāyāna!'

The Bodhisattva Great Mountain said: 'Benevolent ones should know that this vehicle universally transcends all worlds, and is called the wisdom of the Buddha. Its practice and entry are unshakeable, and therefore it can transcend all worldly aspirations and natures; having been able to transcend worldly practices, what one believes in surpasses the mundane; having surpassed the mundane, one's giving, Śīla (moral conduct), Kṣānti (patience), Vīrya (effort)

心、智慧，亦復如是，悉能超度一切世間之所有慧，其所造福過於世間所興福祚，則應大乘諸通慧矣！」

喜見菩薩曰：「假使菩薩目所視色而無所惡，色之自然其心清凈；耳所聽聞亦無所惡，音聲自然其心清凈；鼻香、舌味、及身更、心法，於六情界而無所惡，其六情界自然本寂。其心清凈，其于憎愛心無所著；其心清凈，觀于眾生順佛法者器無不應，又其眾生處邪見者亦復睹之在佛法器；其愛己者在於王者歡喜習俗；有所施與尋復悔者等敬若茲。菩薩大士所行如是，則應大乘諸通慧矣！」

喜王菩薩曰：「假使有人罵詈誹謗、輕易毀辱、撾捶打撲于菩薩者，心不懷恨而加喜悅，以善友想待遇對者，而能忍辱現於忍力，其心欣豫思惟其法：『何所是罵，誰為罵者？』信解內空不疑外空，自見己身又睹他人則歡喜悅，便能惠施身命、支體、頭眼、手足、妻子、男女、國城、丘聚、財谷、珍寶，倍復踴躍。寧聞一頌恬忽世榮、轉輪王位，常樂為人講說經法不羨帝釋，思開一人使發道心不僥梵天，愿見如來不貪三千大千世界滿溢珂珍，從生明達不乏諸根，信樂愛敬諸道品法。如是悅樂所造行者，則應大乘諸通慧矣！」

察無圻菩薩曰：「假使見一切法度于彼岸，不墮貪身凈諸佛土，睹諸佛國皆亦清凈亦

【現代漢語翻譯】現代漢語譯本：心和智慧也是如此，完全能夠超越世間的一切智慧。菩薩所造的福德，超過世間所有興盛的福報，這才應是大乘的各種神通智慧啊！'

喜見菩薩說：'假使菩薩眼睛所看到的顏色而沒有厭惡，顏色的自然本性就是內心清凈；耳朵所聽到的聲音也沒有厭惡，聲音的自然本性就是內心清凈；鼻子聞到的香氣、舌頭嚐到的味道、以及身體的觸覺、心中的法，對於六種感官的境界都沒有厭惡，那麼這六種感官的境界自然就是原本寂靜的。內心清凈，對於憎恨和喜愛的心沒有執著；內心清凈，觀察眾生中順應佛法的人，沒有不適合作為法器的；又看到那些處於邪見的眾生，也認為他們將來會成為佛法的法器；那些愛自己的人，如同在國王那裡歡喜習俗一樣；有所施捨之後又後悔的人，也同樣恭敬對待。菩薩大士的行為如果能夠這樣，這才應是大乘的各種神通智慧啊！'

喜王菩薩說：'假使有人謾罵誹謗、輕視侮辱、毆打菩薩，菩薩心中不懷恨意反而加以喜悅，以善友的想法對待他們，能夠忍受屈辱並展現忍耐的力量，內心欣喜愉悅地思考其中的道理：'什麼是謾罵，誰是謾罵者？' 相信並理解內在的空性，不懷疑外在的空性，看到自己也看到他人，就歡喜愉悅，便能惠施身命、肢體、頭眼、手足、妻子、兒女、國城、村落、財物糧食、珍寶，更加踴躍。寧願聽聞一句佛偈也不貪戀世間的榮華、轉輪王的地位，常常樂於為人講說經法不羨慕帝釋天，希望開啟一個人的智慧使他發起道心不奢求梵天，願意見到如來不貪戀充滿三千大千世界的珍寶，天生聰慧不缺少各種根器，信奉喜愛並尊敬各種道品法。像這樣喜悅快樂地修行，這才應是大乘的各種神通智慧啊！'

察無圻菩薩說：'假使見到一切法都到達彼岸，不貪戀自身，清凈各個佛土，看到各個佛國都清凈'

【English Translation】 English version: 'The mind and wisdom are also like this, completely able to transcend all the wisdom of the world. The merit created by the Bodhisattva exceeds all the flourishing blessings in the world, and this should be the various supernatural wisdoms of the Mahayana!'

Joyful Seeing Bodhisattva said: 'Suppose a Bodhisattva sees colors with his eyes and has no aversion, the natural essence of color is a pure mind; hears sounds with his ears and has no aversion, the natural essence of sound is a pure mind; the fragrance smelled by the nose, the taste tasted by the tongue, and the touch of the body, the Dharma in the mind, have no aversion to the six sense realms, then the six sense realms are naturally originally tranquil. The mind is pure, without attachment to hatred and love; the mind is pure, observing sentient beings who follow the Buddha's Dharma, none are unsuitable as Dharma vessels; and seeing those sentient beings in wrong views, they are also regarded as future Dharma vessels; those who love themselves are like rejoicing in customs in the presence of a king; those who give and then regret are treated with the same respect. If a Bodhisattva's actions can be like this, then this should be the various supernatural wisdoms of the Mahayana!'

Joyful King Bodhisattva said: 'Suppose someone scolds, slanders, despises, insults, beats, and strikes a Bodhisattva, the Bodhisattva does not harbor hatred in his heart but rejoices, treats them with the thought of a good friend, is able to endure humiliation and display the power of patience, and joyfully contemplates the reasons within: 'What is scolding, who is the scolder?' Believing and understanding the inner emptiness, without doubting the outer emptiness, seeing oneself and seeing others, one rejoices, and is able to bestow life, limbs, head, eyes, hands, feet, wife, children, country, city, villages, wealth, grain, and treasures, even more enthusiastically. Preferring to hear one verse of the Buddha's teaching rather than coveting worldly glory or the position of a Chakravartin King (Universal Ruler), always delighting in explaining the Dharma for others without envying Indra (帝釋), hoping to enlighten one person and inspire them to develop the aspiration for enlightenment without seeking Brahma (梵天), wishing to see the Tathagata (如來) without coveting the treasures filling the three thousand great thousand worlds, being born intelligent without lacking any faculties, believing in, loving, and respecting the various practices of the path. Practicing with such joy and happiness, this should be the various supernatural wisdoms of the Mahayana!'

Observing No Boundary Bodhisattva said: 'Suppose one sees all dharmas reaching the other shore, not being greedy for oneself, purifying all Buddha lands, seeing all Buddha lands are pure'

無想行，見一切佛不髮色想，見諸群黎想：『雖有肉眼睹罪福凈；具足天眼得無所壞；雖得慧眼離諸塵勞；信樂佛眼具足成就十八不共諸佛之法；已得法眼具足如來十種之力。』假使菩薩所被德鎧信行如斯，則應大乘諸通慧矣！」

游無際法行菩薩曰：「族姓子！知一切緣菩薩所為，則悉歸趣諸通敏慧。所以者何？觀諸所有一切因緣，不住于內、不處於外、不在口言。假使菩薩不住因緣，亦不御趣塵勞之礙；亦不勸導罪福之礙，無報應礙、無諸根礙、無諸法礙、無非慧礙，已度罪福塵垢魔界，則應大乘諸通慧矣！」

超魔見菩薩曰：「惟、族姓子！已住吾我自見己身，則便處於魔之事業；已斷吾我不睹所虛；已除所見則無諸陰；已除諸陰則不見魔；已度魔界則尋逮成無礙脫門。菩薩已逮無礙脫門，則應大乘諸通慧矣！」

無憂施菩薩曰：「仁者當知，其犯惡者后懷湯火；其為善業后無憂戚。是故菩薩當修善業，其所作者無能說短；所興造者后無所悔、無諸礙蓋。假使眾生愁憂不樂，則為講說離憂之法。菩薩大士如是行者，則應大乘諸通慧矣！」

諸議告菩薩曰：「惟、族姓子！其有士夫奉禁戒者所愿必獲，已獲所愿，所獲立本由無放逸，立無逸已具道品法；已能具立道品之法，則諸通慧戒禁

{ "translations": [ "現代漢語譯本", "無想行菩薩說，『見到一切佛時不生起對色相的執著，見到眾生時這樣想：雖然有肉眼能看到罪與福的果報，清凈與否；具備天眼能不受任何事物損壞；雖然得到慧眼能遠離各種塵世煩惱；信仰並喜好佛眼，圓滿成就佛的十八不共法；已經得到法眼，圓滿具備如來的十種力量。』假使菩薩所披戴的功德鎧甲，其信行如此，就應證得大乘的各種神通智慧！』", "", "游無際法行菩薩說：『善男子！瞭解一切因緣，菩薩所做的一切，都歸向于各種神通敏捷的智慧。為什麼呢？觀察所有一切因緣，不住于內，不處於外，也不在於言語。假使菩薩不住于因緣，也不受塵世煩惱的阻礙；也不勸導罪福的阻礙，沒有報應的阻礙，沒有諸根的阻礙，沒有諸法的阻礙，沒有非智慧的阻礙，已經度脫罪福塵垢的魔境界，就應證得大乘的各種神通智慧！』", "", "超魔見菩薩說：『善男子！如果執著於我、我的所有，自見己身，那就處於魔的事業中；如果斷除我執，不執著于虛妄，如果去除所見，就沒有諸陰；如果去除諸陰，就見不到魔；如果度脫魔的境界，就能尋找到併成就無礙解脫之門。菩薩如果得到無礙解脫之門，就應證得大乘的各種神通智慧！』", "", "無憂施菩薩說：『仁者應當知道，犯惡業的人，之後會像身處湯火之中一樣痛苦；行善業的人，之後沒有憂愁。所以菩薩應當修習善業，所做的事情沒有人能說壞話；所興建的事業，之後沒有後悔，沒有各種阻礙和覆蓋。假使眾生愁苦不快樂，就為他們講說脫離憂愁的方法。菩薩大士如果這樣修行，就應證得大乘的各種神通智慧！』", "", "諸議告菩薩說：『善男子！如果有人奉行禁戒，所願望的必定能獲得，已經獲得所願望的，所獲得的根本在於沒有放逸，建立不放逸之後，就具備道品之法；已經能夠建立道品之法，那麼各種神通智慧和戒禁" ], "english_translations": [ "English version", "The Bodhisattva of No-Thought Practice said, 'When seeing all Buddhas, do not give rise to attachment to form. When seeing sentient beings, think like this: \'Although having flesh eyes, one can see the retribution of sins and blessings, purity and impurity; possessing heavenly eyes, one can be indestructible; although obtaining wisdom eyes, one can be free from all worldly afflictions; believing in and delighting in the Buddha eye, one can perfectly accomplish the eighteen unshared qualities of the Buddhas; having already obtained the Dharma eye, one can perfectly possess the ten powers of the Tathagata.\' If a Bodhisattva's armor of merit and virtue and faith practice are like this, then one should attain the various supernormal powers and wisdom of the Mahayana!'", "", "The Bodhisattva of Boundless Dharma Practice said, 'Good son! Understanding all conditions, everything a Bodhisattva does leads to various supernormal and swift wisdoms. Why? Observing all conditions, one does not dwell within, does not dwell without, nor does it dwell in speech. If a Bodhisattva does not dwell in conditions, one is not hindered by worldly afflictions; one does not encourage the hindrance of sins and blessings, there is no hindrance of retribution, no hindrance of the senses, no hindrance of dharmas, no hindrance of non-wisdom, having already crossed the demonic realm of sins, blessings, dust, and defilements, then one should attain the various supernormal powers and wisdom of the Mahayana!'", "", "The Bodhisattva of Transcending Demonic Views said, 'Good son! If one clings to the self, my possessions, and sees oneself, then one is in the business of demons; if one cuts off the self and does not cling to the unreal, if one removes what is seen, then there are no skandhas; if one removes the skandhas, then one does not see demons; if one crosses the realm of demons, then one can find and accomplish the door of unobstructed liberation. If a Bodhisattva attains the door of unobstructed liberation, then one should attain the various supernormal powers and wisdom of the Mahayana!'", "", "The Bodhisattva of Fearless Giving said, 'Benevolent one, you should know that those who commit evil deeds will later feel as if they are in boiling water; those who do good deeds will have no worries later. Therefore, Bodhisattvas should cultivate good deeds, and no one can speak ill of what they do; what they build will have no regrets later, and there will be no hindrances or coverings. If sentient beings are sad and unhappy, then speak to them about the method of leaving sorrow. If a great Bodhisattva practices like this, then one should attain the various supernormal powers and wisdom of the Mahayana!'", "", "The Bodhisattva of Various Discourses said, 'Good son! If someone upholds precepts, their wishes will surely be obtained. Having obtained what they wished for, the foundation of what is obtained lies in non-negligence. Having established non-negligence, one possesses the factors of enlightenment; having been able to establish the factors of enlightenment, then various supernormal powers, wisdom, and precepts" ] }

之正也。菩薩已住無逸道法，則應大乘諸通慧矣！」

普花天子曰：「譬族姓子！樹花盛時多所饒益於一切人，菩薩以功德本而自莊嚴，猶樹花茂饒益群黎，如忉利天晝度之樹紛葩茂盛，忉利諸天莫不敬仰。菩薩如是以諸法門而自挍飾，諸天、龍、神、揵沓和、世人、阿須倫靡不宗戴，猶如天上明月之珠，無有瑕穢眾德具足。開士志性清凈無瑕德議顯備，則應大乘諸通慧矣！」

光華天子曰：「譬，族姓子！日出光明滅除眾冥終始光現，菩薩如是具足慧光、慧法施世，為諸愚冥無明眾生，顯示大光導自然法，其幽闇者不能蔽暉；其光明者則能消冥，導示徑路，已住徑路。菩薩大士其在邪徑，示現正路、已住正路，則應大乘諸通慧矣！」

心華香天子曰：「譬，族姓子！心華之樹其香普熏週四十里，其香無想。菩薩如是，以戒、博聞、定、慧、解度知見之香以為芬熏，三千大千世界以法之香靡不周遍，一切眾病香即療愈。假使菩薩被此法香，則應大乘諸通慧矣！」

常進法行天子曰：「仁者當知，其精進者無懈怠心，是故菩薩修諸德本而不厭惓，常當遵崇志八法行。何等八？六度無極、四等梵行、游步五通、而以四恩救攝群萌、志三脫門逮得法忍、勸勉佛慧、開化眾生令發道意、導權方便接齊

【現代漢語翻譯】現代漢語譯本：『這就是正道。菩薩安住于不放逸的道法中，就應能通達大乘的各種智慧了！』

普花天子說：『譬如善男子！樹木開花茂盛時，能廣泛利益一切人，菩薩用功德之本來自我莊嚴，就像樹木花朵茂盛能饒益大眾一樣，如同忉利天（Trayastrimsa，佛教欲界六天之一，位於須彌山頂）的晝度樹（Parijata，忉利天中的樹）花朵繁盛茂密，忉利天的諸天沒有不敬仰的。菩薩像這樣用各種法門來裝飾自己，諸天、龍、神、乾闥婆（Gandharva，天上的樂神）、世人、阿修羅（Asura，一種好戰的神）沒有不尊敬愛戴的，猶如天上的明月寶珠，沒有瑕疵，各種功德具足。菩薩的志向和心性清凈沒有瑕疵，功德和名聲都顯赫具備，就應能通達大乘的各種智慧了！』

光華天子說：『譬如善男子！太陽出來光明照耀，消滅一切黑暗，始終光明顯現，菩薩也像這樣具足智慧之光、用智慧之法佈施於世間，為那些愚昧無知、被無明遮蔽的眾生，顯示大光明，引導他們走向自然的法則，那些處在幽暗中的人不能遮蔽這光明；那些擁有光明的人則能消除黑暗，引導他們走上正路，已經走在正路上了。菩薩大士對於那些處在邪路中的人，為他們示現正路、已經走在正路上了，就應能通達大乘的各種智慧了！』

心華香天子說：『譬如善男子！心華樹的香氣普遍薰染周圍四十里，它的香氣是無法想像的。菩薩也像這樣，用戒律、廣博的見聞、禪定、智慧、解脫知見的香氣作為芬芳的薰染，三千大千世界都被這法之香普遍覆蓋，一切眾生的疾病都能被這香氣治癒。假使菩薩擁有這種法香，就應能通達大乘的各種智慧了！』

常進法行天子說：『仁者應當知道，精進的人沒有懈怠之心，因此菩薩修習各種功德之本而不厭倦，常常應當遵從和崇尚八種法行。哪八種呢？六度無極（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）、四等梵行（Four Brahmaviharas，慈、悲、喜、舍）、游步五通（Five Supernatural Powers，天眼通、天耳通、他心通、宿命通、神足通）、用四恩來救助和攝受眾生、立志於三解脫門（Three Doors of Liberation，空、無相、無愿）而獲得法忍、勸勉眾生修習佛的智慧、開化眾生使他們發起求道的意願、引導他們用權巧方便來接引』

【English Translation】 English version: 『This is the right path. If a Bodhisattva dwells in the Dharma of non-negligence, then he should attain all the wisdoms of the Great Vehicle!』

The celestial being Puhua said: 『For example, son of a good family! When the flowers of a tree are in full bloom, they greatly benefit all people. A Bodhisattva adorns himself with the roots of merit, just as the flourishing flowers of a tree benefit the multitude. Like the Parijata (celestial coral tree) tree in Trayastrimsa (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru) whose flowers are luxuriant and abundant, all the gods of Trayastrimsa revere it. A Bodhisattva, in this way, adorns himself with various Dharma methods, and all the gods, dragons, spirits, Gandharvas (celestial musicians), people, and Asuras (a type of warring deity) respect and venerate him, like a bright moon pearl in the sky, without flaws and complete with all virtues. If a Bodhisattva's aspiration and nature are pure and without flaws, and his merits and reputation are manifest and complete, then he should attain all the wisdoms of the Great Vehicle!』

The celestial being Guanghua said: 『For example, son of a good family! When the sun rises, its light illuminates and eliminates all darkness, and its light is constantly present. A Bodhisattva is also like this, possessing the light of wisdom and bestowing the Dharma of wisdom upon the world. For those ignorant and unenlightened beings obscured by ignorance, he reveals great light and guides them towards the natural law. Those in darkness cannot obscure this light; those who possess light can eliminate darkness, guiding them onto the right path, and they are already on the right path. A Bodhisattva Mahasattva, for those who are on the wrong path, shows them the right path, and they are already on the right path, then he should attain all the wisdoms of the Great Vehicle!』

The celestial being Xinhuaxiang said: 『For example, son of a good family! The fragrance of the Xinhua tree pervades forty li (a Chinese unit of distance, approximately 500 meters) around it, and its fragrance is unimaginable. A Bodhisattva is also like this, using the fragrance of precepts, extensive learning, concentration, wisdom, and the knowledge and vision of liberation as a fragrant perfume. The three thousand great thousand worlds are completely covered by this fragrance of Dharma, and all the diseases of beings can be healed by this fragrance. If a Bodhisattva possesses this fragrance of Dharma, then he should attain all the wisdoms of the Great Vehicle!』

The celestial being Changjinfaxing said: 『Benevolent one, you should know that those who are diligent have no懈怠(xie dai) heart, therefore, a Bodhisattva cultivates the roots of all virtues without weariness, and should always follow and revere the eight Dharma practices. What are the eight? The Six Paramitas (giving, morality, patience, diligence, concentration, wisdom), the Four Brahmaviharas (loving-kindness, compassion, sympathetic joy, equanimity), roaming the Five Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers), using the Four Gratitudes to rescue and embrace beings, aspiring to the Three Doors of Liberation (emptiness, signlessness, wishlessness) and attaining Dharma-kshanti (acceptance of the truth), encouraging beings to cultivate the wisdom of the Buddha, enlightening beings to arouse the aspiration for enlightenment, guiding them with skillful means to receive』

有為所有諸法，是為八。遵崇八法之行，則應大乘諸通慧矣！」

於是軟首語諸正士及天子曰：「仁者！欲知菩薩精進若不精進至諸通慧？所以者何？其玩習者行在三界，若遵修者謂諸往見；其玩習者是謂為內，亦不玩習是謂為外；其玩習者謂聲聞地，若遵修者謂緣覺地；其玩習者謂在眾結所行勤勞，若遵修者則謂所著凡夫之法；其玩習者即謂為名，若遵修者則謂為色；其玩習者即謂報應，若遵修者則謂所見；其玩習者謂有所著，若遵修者則謂有所得；其玩習者即謂我所，若遵修者則謂吾身；其玩習者即謂慳貪，若遵修者則謂佈施而不想慢；其玩習者即謂犯戒，若遵修者則謂持戒而不想慢；其玩習者謂瞋怒，若遵修者則謂忍辱而不想慢；其玩習者謂懈怠，若遵修者則謂精進而不想慢；其玩習者謂亂意，若遵修者則謂一心而不想慢；其玩習者謂愚癡，若遵修者則謂智慧而不想慢；其玩習者謂不善本，若遵修者謂等善本而不想慢；其玩習者謂無福根，若遵修者謂殖德本而不想慢；其玩習者謂世俗法，若遵修者謂度世法而不想慢；其玩習者謂有為法，若遵修者謂無為法而不想慢；其玩習者謂為罪，若遵修者謂無罪法而不想慢；其玩習者謂諸漏，若遵修者則謂無漏而不想慢。是謂玩習至於遵修離諸所見，不著不斷菩薩指

【現代漢語翻譯】現代漢語譯本：『所有有為法，總共有八種。遵循這八種法的修行，就能通達大乘的智慧！』

於是，軟首菩薩對各位正士和天子們說：『各位仁者！想知道菩薩的精進與不精進如何達到各種通慧嗎？原因是什麼呢？那些玩習（淺嘗輒止）的人，其行為還在三界之內，而那些遵修（認真修行）的人，則能見到諸佛。那些玩習的人，認為內在重要，而不玩習的人，則認為外在重要；那些玩習的人，追求聲聞的境界，而那些遵修的人，追求緣覺的境界；那些玩習的人，還在各種煩惱的束縛中勤勞，而那些遵修的人，則認為這是凡夫的執著；那些玩習的人，追求名聲，而那些遵修的人，則注重色相；那些玩習的人，注重報應，而那些遵修的人，則注重所見；那些玩習的人，有所執著，而那些遵修的人，有所得；那些玩習的人，認為有『我所』，而那些遵修的人，則認為有『吾身』；那些玩習的人，慳吝貪婪，而那些遵修的人，則佈施而不傲慢；那些玩習的人，觸犯戒律，而那些遵修的人，則持戒而不傲慢；那些玩習的人，心懷嗔怒，而那些遵修的人，則忍辱而不傲慢；那些玩習的人，懈怠懶惰，而那些遵修的人，則精進而不傲慢；那些玩習的人，心意散亂，而那些遵修的人，則一心不亂而不傲慢；那些玩習的人，愚昧無知，而那些遵修的人，則擁有智慧而不傲慢；那些玩習的人，行不善之本，而那些遵修的人，則行平等善本而不傲慢；那些玩習的人，沒有福德之根，而那些遵修的人，則種植德本而不傲慢；那些玩習的人，追求世俗之法，而那些遵修的人，則追求度脫世間之法而不傲慢；那些玩習的人，追求有為之法，而那些遵修的人，則追求無為之法而不傲慢；那些玩習的人，造作罪業，而那些遵修的人，則行無罪之法而不傲慢；那些玩習的人，被各種煩惱所困擾，而那些遵修的人，則達到無漏的境界而不傲慢。這就是玩習和遵修的區別，遠離各種見解，不執著不斷滅，這就是菩薩的指引。』

【English Translation】 English version: 'All conditioned dharmas (phenomena), these are eight. By revering and practicing these eight dharmas, one should attain the wisdom of the Mahayana (Great Vehicle)!'

Then, Ruanshou (Soft Head) spoke to the virtuous men and devas (gods), saying: 'Benevolent ones! Do you wish to know how a Bodhisattva's diligence or lack thereof leads to various kinds of wisdom? What is the reason for this? Those who merely dabble (wanxi) practice within the Three Realms, while those who diligently cultivate (zunxiu) are said to see the Buddhas. Those who dabble consider the internal important, while those who do not dabble consider the external important; those who dabble seek the state of Sravakas (Hearers), while those who diligently cultivate seek the state of Pratyekabuddhas (Solitary Buddhas); those who dabble labor within the bonds of various afflictions, while those who diligently cultivate consider this the attachment of ordinary beings; those who dabble seek fame, while those who diligently cultivate focus on form; those who dabble focus on retribution, while those who diligently cultivate focus on what is seen; those who dabble have attachments, while those who diligently cultivate gain something; those who dabble think of 'what is mine', while those who diligently cultivate think of 'my body'; those who dabble are stingy and greedy, while those who diligently cultivate give alms without arrogance; those who dabble violate precepts, while those who diligently cultivate uphold precepts without arrogance; those who dabble harbor anger, while those who diligently cultivate practice patience without arrogance; those who dabble are lazy, while those who diligently cultivate are diligent without arrogance; those who dabble have scattered minds, while those who diligently cultivate have one-pointed minds without arrogance; those who dabble are ignorant, while those who diligently cultivate have wisdom without arrogance; those who dabble practice the roots of unwholesomeness, while those who diligently cultivate practice the roots of equal wholesomeness without arrogance; those who dabble have no roots of merit, while those who diligently cultivate plant roots of virtue without arrogance; those who dabble seek worldly dharmas, while those who diligently cultivate seek dharmas that liberate from the world without arrogance; those who dabble seek conditioned dharmas, while those who diligently cultivate seek unconditioned dharmas without arrogance; those who dabble create sins, while those who diligently cultivate practice sinless dharmas without arrogance; those who dabble are afflicted by various outflows, while those who diligently cultivate attain the state of no outflows without arrogance. This is the difference between dabbling and diligent cultivation, being apart from various views, not being attached to annihilation or permanence, this is the guidance of a Bodhisattva.'

趣，則應大乘諸通慧矣！

「又次，仁者！而不得至於諸通慧。何故不至？以何等至諸通敏慧？諸通慧者離諸所作，其諸通慧亦無所至，亦無有逮諸通慧者。又諸通慧亦無色像、亦無痛癢、思想、生死、識之形貌也；其諸通慧亦無法則亦無非法。其諸通慧亦無有施。所以者何？諸通慧者則為施與。又諸通慧無有持戒、忍辱、精進、一心、智慧。所以者何？諸通慧者則自然聖。諸通慧者無去來今。所以者何？其諸通慧超度三世。諸通慧者無眼、耳、鼻、口、身、心識。所以者何？度諸界故。

「諸仁！欲知諸通慧者，若有菩薩欲得通慧住如通慧，當云何住？於一切法而無所住，斯則為住。于諸通慧一切諸法皆非我所，斯諸通慧於一切法無所猗著；斯諸通慧等凡夫地、等於佛地，於一切法亦為平等；斯諸通慧又行菩薩不當于余求。諸通慧惟當從此四大界求自然造行。所以者何？斯自然者此無所有；斯自然者則無有形，於是善法名曰我身；於我身者而無有身、無有善惡、無我、無壽、無命、無人。假令我身則無所有亦復無有，彼則無行亦無所有，彼所有形則亦無實，其所見者亦無所有亦無有實，其慧見於所有無有、有實無實等，斯諸慧則諸通慧！」

軟首童真說是語時，二千天子得不起法忍，萬二千人皆

【現代漢語翻譯】現代漢語譯本：如果（菩薩）有興趣，那麼就應該通達大乘的各種通慧了！

『再者，仁者！如果不能達到各種通慧，是什麼原因不能達到呢？憑藉什麼才能達到各種通敏的智慧呢？各種通慧是遠離一切造作的，這些通慧也沒有什麼可到達之處，也沒有誰能獲得這些通慧。而且這些通慧也沒有色相、也沒有痛癢、思想、生死、識的形貌；這些通慧既沒有法則也沒有非法則。這些通慧也沒有施捨。為什麼呢？因為各種通慧本身就是施與。而且各種通慧沒有持戒、忍辱、精進、一心、智慧。為什麼呢？因為各種通慧是自然而然的聖潔。各種通慧沒有過去、現在、未來。為什麼呢？因為各種通慧超越了三世。各種通慧沒有眼、耳、鼻、口、身、心識。為什麼呢？因為它們超越了各種界限。

諸位仁者！想要了解各種通慧，如果有菩薩想要獲得通慧，安住于通慧之中，應當如何安住呢？對於一切法都沒有任何執著，這就是安住。對於各種通慧來說，一切法都不是我所擁有的，這些通慧對於一切法都沒有任何依賴和執著；這些通慧等同於凡夫的境界，等同於佛的境界，對於一切法也是平等的；這些通慧又在菩薩的修行中不應當向其他地方尋求。各種通慧只應當從這四大界（地、水、火、風）中尋求自然而然的造化修行。為什麼呢？因為這種自然本身就是一無所有；這種自然本身就是沒有形狀的，在這種善法中被稱為我的身體；對於我的身體來說，是沒有身體的、沒有善惡的、沒有我、沒有壽命、沒有命運、沒有人的概念。假如我的身體一無所有，也同樣不存在，那麼它就沒有行為也沒有任何存在，它所擁有的形狀也是不真實的，它所見到的也是一無所有、不真實的，這種智慧能夠看到所有存在和不存在、真實和不真實都是平等的，這種智慧就是各種通慧！』

當軟首童真（菩薩名）說這些話的時候，兩千位天子獲得了不起法忍（對佛法的深刻理解和接受），一萬兩千人全都…

【English Translation】 English version: If (a Bodhisattva) has interest, then they should master the various transcendental wisdoms of the Mahayana!

『Furthermore, O virtuous ones! If one cannot attain the various transcendental wisdoms, what is the reason for not attaining them? By what means can one attain the various keen wisdoms? The various transcendental wisdoms are detached from all actions, and these transcendental wisdoms have nowhere to arrive, nor is there anyone who can attain these transcendental wisdoms. Moreover, these transcendental wisdoms have no form, no sensation, no thought, no birth and death, no appearance of consciousness; these transcendental wisdoms have neither law nor non-law. These transcendental wisdoms also have no giving. Why? Because the various transcendental wisdoms are themselves giving. Moreover, the various transcendental wisdoms have no adherence to precepts, patience, diligence, one-pointedness of mind, or wisdom. Why? Because the various transcendental wisdoms are naturally sacred. The various transcendental wisdoms have no past, present, or future. Why? Because the various transcendental wisdoms transcend the three times. The various transcendental wisdoms have no eye, ear, nose, mouth, body, or mind-consciousness. Why? Because they transcend all boundaries.

O virtuous ones! If you wish to understand the various transcendental wisdoms, if there is a Bodhisattva who wishes to attain transcendental wisdom and abide in transcendental wisdom, how should they abide? By not dwelling on any dharma, this is abiding. For the various transcendental wisdoms, all dharmas are not 'mine,' these transcendental wisdoms have no reliance or attachment to any dharma; these transcendental wisdoms are equal to the realm of ordinary beings, equal to the realm of the Buddhas, and are equal to all dharmas; these transcendental wisdoms, in the practice of a Bodhisattva, should not be sought elsewhere. The various transcendental wisdoms should only be sought from these four great elements (earth, water, fire, wind), seeking natural creation and practice. Why? Because this naturalness is itself emptiness; this naturalness is without form, and in this good dharma is called 'my body'; for 'my body,' there is no body, no good or evil, no self, no lifespan, no destiny, no concept of person. If 'my body' is empty, it also does not exist, then it has no action and no existence, its form is also unreal, what it sees is also empty and unreal, this wisdom can see that all existence and non-existence, reality and unreality are equal, this wisdom is the various transcendental wisdoms!』

When the Soft-Headed Youth (name of a Bodhisattva) spoke these words, two thousand devas attained the Unborn Dharma Forbearance (profound understanding and acceptance of the Dharma), and twelve thousand people all…

發無上正真道意。

化佛品第二

於是辯積菩薩白軟首曰：「且當俱往覲于如來，面問大聖：『菩薩大士當興何行？』」軟首尋于其處化作如來，其體形像如能仁佛。軟首童真謂辯積曰：「族姓子！如來在斯，何不啟問菩薩大士所設之行？」

於是辯積問化如來：「唯然。世尊！菩薩大士當設何行？」

時佛告曰：「如我所設，菩薩亦當修如是行。」

又問：「云何世尊所造立行？」

其佛答曰：「亦不行施、不行禁戒、不行忍辱、不行精進、不行一心、不行智慧。不行欲界、不行色界、不行無色界。不造身行、不造言行、心無念行。一切無行亦無因緣，是菩薩行。于族姓子心趣云何？其化現者豈有行乎？」

答曰：「天中天！化者無行。」

報曰：「如是。族姓子！菩薩大士當造斯行。」

辯積菩薩白軟首曰：「豈所見佛將無化乎？」

軟首答曰：「仁者！不聞一切諸法化自然乎？幻變之相而不退轉。」

報曰：「如是！諸法實化，自然幻變而不退轉。」

答曰：「今族姓子！何故發言：『今現如來將無化乎？一切諸佛及一切法豈不化耶！』」

又問：「誰為化者？」

答曰：「自然業凈而化之耳。又族姓子！菩薩不當住

【現代漢語翻譯】現代漢語譯本發無上正真道意（發起無上真正菩提之心）。

化佛品第二

於是辯積菩薩（Bianji Pusa）對軟首菩薩（Ruanshou Pusa）說：『我們暫且一同去覲見如來（Rulai），當面請問大聖：『菩薩大士應當修習什麼行為？』』軟首菩薩隨即在他所在之處化作如來，他的體態形像如同能仁佛（Nengren Fo）。軟首童真對辯積菩薩說：『族姓子（zuxingzi，對出身高貴者的稱呼）！如來就在這裡，為何不請問菩薩大士所應修習的行為？』

於是辯積菩薩問化現的如來：『是的。世尊（Shizun）！菩薩大士應當修習什麼行為？』

這時，佛回答說：『如同我所修習的，菩薩也應當修習這樣的行為。』

又問：『世尊所建立的行為是怎樣的呢？』

化佛回答說：『不修佈施、不修持戒、不修忍辱、不修精進、不修禪定、不修智慧。不執著欲界（yujie）、不執著色界（sejie）、不執著無色界（wusejie）。不造作身行、不造作言行、心中沒有念頭的行為。一切沒有行為也沒有因緣，這就是菩薩的行為。族姓子，你認為如何？化現之物難道有行為嗎？』

辯積菩薩回答說：『天中天（tianzhongtian，對佛的尊稱）！化現之物沒有行為。』

化佛說：『是的。族姓子！菩薩大士應當修習這樣的行為。』

辯積菩薩對軟首菩薩說：『難道我們所見的佛也是化現的嗎？』

軟首菩薩回答說：『仁者！難道你沒聽說一切諸法都是化現的，自然如此嗎？幻化的相貌是不會退轉的。』

辯積菩薩說：『是的！一切諸法確實是化現的，自然幻化而不會退轉。』

軟首菩薩說：『現在，族姓子！為何你說：『現在顯現的如來難道不是化現的嗎？』一切諸佛以及一切法難道不是化現的嗎？』

又問：『誰是化現者呢？』

軟首菩薩回答說：『是自然業力清凈而化現的。還有，族姓子！菩薩不應當執著于……』

【English Translation】 English version To generate the unsurpassed, true, and right intention of the Way (to generate the unsurpassed, true, and right Bodhi mind).

Chapter Two: The Transformation Buddha

Thereupon, Bodhisattva Bianji (Bianji Pusa) said to Bodhisattva Ruanshou (Ruanshou Pusa): 'Let us go together to see the Tathagata (Rulai) and ask the Great Sage face to face: 'What practices should a Bodhisattva-Mahasattva undertake?'' Ruanshou immediately transformed himself into a Tathagata at that very spot, his form and appearance like that of Shakyamuni Buddha (Nengren Fo). The youthful Ruanshou said to Bianji: 'Son of a noble family (zuxingzi, a term of respect for those of noble birth)! The Tathagata is here, why not ask what practices a Bodhisattva-Mahasattva should undertake?'

Thereupon, Bianji asked the transformed Tathagata: 'Yes, World Honored One (Shizun)! What practices should a Bodhisattva-Mahasattva undertake?'

At that time, the Buddha replied: 'As I have practiced, so should Bodhisattvas practice.'

He further asked: 'What are the practices established by the World Honored One?'

The transformed Buddha replied: 'Not practicing giving, not practicing precepts, not practicing patience, not practicing diligence, not practicing concentration, not practicing wisdom. Not attached to the desire realm (yujie), not attached to the form realm (sejie), not attached to the formless realm (wusejie). Not creating bodily actions, not creating verbal actions, the mind without conceptual actions. All without action and without cause, this is the practice of a Bodhisattva. Son of a noble family, what do you think? Does a transformation have any practice?'

Bianji replied: 'The Honored One among gods (tianzhongtian, a term of respect for the Buddha)! A transformation has no practice.'

The transformed Buddha said: 'So it is. Son of a noble family! A Bodhisattva-Mahasattva should undertake such practices.'

Bodhisattva Bianji said to Bodhisattva Ruanshou: 'Could it be that the Buddha we see is also a transformation?'

Bodhisattva Ruanshou replied: 'O Noble One! Have you not heard that all dharmas are transformations, naturally so? The appearance of illusion does not regress.'

Bodhisattva Bianji said: 'So it is! All dharmas are indeed transformations, naturally illusory and do not regress.'

Bodhisattva Ruanshou said: 'Now, son of a noble family! Why do you say: 'Is the Tathagata now appearing not a transformation?' Are not all Buddhas and all dharmas transformations?'

He further asked: 'Who is the transformer?'

Bodhisattva Ruanshou replied: 'It is the purification of natural karma that transforms. Furthermore, son of a noble family! A Bodhisattva should not abide in...'

於我、人、壽、命、佛之聖道及凡夫者，而計有住。」

辯積問化如來：「世尊！何學自致得佛？」

答曰：「無所學者則菩薩學。菩薩所學無有形像，亦無倫比；亦無所受、亦非不受；亦無想念、亦不離想；亦無所行、無行不行，則菩薩學。無著不著、無慢不慢、亦不調戲；亦不遵修、不離遵修；無想無取、無所游居、亦無有想；不起不滅、不來不去；無住無化、亦無有形、亦無言詞，普離一切諸所想行，則菩薩學。其作斯學，是為等學。造斯學者則無所趣、則無所增亦無所損；造斯學者亦無所著、亦無所脫、亦無所染、亦無離塵、亦無結恨，不墮愚冥，如是學者乃名為學。學如斯者不詣諸趣。是故，族姓子！菩薩大士欲得逮成無上正真道者，學我所學。」

又問：「云何佛學？」

答曰：「如我無戒，亦無所犯。不施不受、不戒不犯、不忍不瞋、不進不怠、不禪不亂、不智不愚。無學、非無學，無所不行而吾無得亦無所等；無佛無法；亦無我想、亦無人想、亦無壽想、亦無命想、亦無法想；亦無有想、亦無無想。所以者何？一切諸法悉無所造。一切諸法以無所造，自然如幻，亦無有相、亦無有二；一切諸法離諸所樂；一切諸法而不可見；一切諸法超度眼句。諸法平等而無差特；諸法愚冥

【現代漢語翻譯】現代漢語譯本：對於我（自我）、人（眾生）、壽（壽命）、命（生命）、佛之聖道以及凡夫的觀念，而認為它們是真實存在的。

辯積菩薩問化如來（佛的稱號）: 『世尊！通過學習什麼才能證得佛果？』

佛回答說：『無所學才是菩薩之學。菩薩所學沒有固定的形象，也沒有可以比較的東西；既不執著于接受，也不執著于不接受；既沒有妄想雜念，也不脫離現實；既沒有刻意的行為，也沒有不行不動的狀態，這才是菩薩之學。不執著于任何事物，也不傲慢自大，更不做輕浮戲謔之事；既不刻意遵循某種修行方式，也不脫離修行；沒有妄想，沒有執取，沒有固定的住所，也沒有任何念頭；不生起，不滅亡，不來，不去；沒有固定的狀態，也沒有變化，沒有固定的形象，也沒有言語表達，完全脫離一切妄想和行為，這才是菩薩之學。能夠這樣學習，才是真正的平等之學。修習這種學問的人，不會追求任何目標，既不會增加什麼，也不會減少什麼；修習這種學問的人，不會執著于任何事物，也不會試圖擺脫什麼，既不會被污染，也不會脫離塵垢，不會陷入愚昧黑暗，這樣的學習才稱得上是真正的學習。學習這種學問的人，不會墮入輪迴的各個道趣。所以，善男子！菩薩大士想要證得無上正等正覺的佛果，就應該學習我所學習的。』

又問：『什麼是佛之學？』

佛回答說：『就像我一樣，沒有戒律，也沒有違犯。不施捨，也不接受；不持戒，也不犯戒；不忍辱，也不嗔恨；不精進，也不懈怠；不禪定，也不散亂；不智慧，也不愚癡。既不是有學，也不是無學，沒有什麼不能做，但我也沒有得到什麼，也沒有什麼可以等同；沒有佛，沒有法；也沒有我的想法，也沒有人的想法，也沒有壽命的想法，也沒有生命的想法，也沒有法的想法；既沒有存在的想法，也沒有不存在的想法。為什麼呢？因為一切諸法本來就沒有被造作。一切諸法因為沒有被造作，自然如幻，沒有真實的相狀，也不是單一不變的；一切諸法脫離了各種喜好和執著；一切諸法不可見；一切諸法超越了眼識的侷限。諸法平等，沒有差別；諸法如同愚昧黑暗。』

【English Translation】 English version: 'Regarding the notions of 'I' (self), 'person' (sentient being), 'longevity' (lifespan), 'life' (vitality), the sacred path of the Buddha, and ordinary beings, and considering them to be real and existent.'

The Bodhisattva Bianji asked the Tathagata (another name for the Buddha): 'World Honored One! By learning what can one attain Buddhahood?'

The Buddha replied: 'To learn nothing is the learning of a Bodhisattva. What a Bodhisattva learns has no fixed form, nor is there anything to compare it to; neither clinging to acceptance, nor clinging to non-acceptance; neither having deluded thoughts, nor being separate from reality; neither having deliberate actions, nor a state of neither acting nor not acting, this is the learning of a Bodhisattva. Not clinging to anything, nor being arrogant, nor engaging in frivolous or playful acts; neither deliberately following a certain practice, nor being separate from practice; without delusion, without grasping, without a fixed dwelling, and without any thoughts; not arising, not ceasing, not coming, not going; without a fixed state, without transformation, without a fixed form, and without words, completely detached from all deluded thoughts and actions, this is the learning of a Bodhisattva. To learn in this way is true equal learning. One who practices this learning does not pursue any goal, neither increasing nor decreasing anything; one who practices this learning does not cling to anything, nor try to escape anything, neither being defiled, nor being separate from defilement, not falling into ignorance and darkness, such learning is called true learning. One who learns in this way does not fall into the various realms of reincarnation. Therefore, son of a noble family! If a Bodhisattva Mahasattva wishes to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), he should learn what I have learned.'

He further asked: 'What is the learning of the Buddha?'

The Buddha replied: 'Like me, there are no precepts, nor any violations. Neither giving nor receiving; neither holding precepts nor breaking them; neither being patient nor being angry; neither being diligent nor being lazy; neither being in meditation nor being distracted; neither being wise nor being foolish. Neither learning nor not learning, there is nothing that I cannot do, but I have not attained anything, nor is there anything that can be equated; there is no Buddha, no Dharma; neither the thought of 'I', nor the thought of 'person', nor the thought of 'longevity', nor the thought of 'life', nor the thought of 'Dharma'; neither the thought of existence, nor the thought of non-existence. Why? Because all dharmas (phenomena) are originally uncreated. Because all dharmas are uncreated, they are naturally like illusions, without real form, and not singular or unchanging; all dharmas are detached from various likes and attachments; all dharmas are invisible; all dharmas transcend the limitations of eye consciousness. All dharmas are equal, without difference; all dharmas are like ignorance and darkness.'

亦無所徑、無為無人，故無人言教、故無處所。無有言教則無所生。其信此者不念所信，亦不自大，亦不念道。是故族姓子！若有菩薩如是比類學佛道者，不恐不懼、不難不畏，乃為菩薩！

「如族姓子！虛空之畏，不畏於火、不畏於風、不畏於雨、不畏於霧、不畏於塵、不畏於雷、不畏於云、不畏於電、不畏於雪。所以者何？空者自然故曰空畏。菩薩如是於一切法而無所畏，於一切法不念苦樂。假使菩薩心等如是，則能成佛降伏眾魔，則成無上正真之道為最正覺，亦能導利一切眾生。」

時化如來說此語竟，尋即化滅不知其處。

辯積菩薩問軟首曰：「今者如來為所至湊？」

答曰：「從所來處。」

又問：「何所從來？」

答曰：「如所去處。」又問：「軟首！其化現者，無所從來，無所從去？」

答曰：「族姓子！譬如化者，無所從來，無所從去，一切諸法亦復如是！一切眾生等無有異，不來不去。」

又問：「軟首！一切諸法為何所趣？」

答曰：「所趣自然。」

又問：「一切眾生為何所歸？」

答曰：「隨其所作。」

又問：「軟首！一切諸法無作無報？」

答曰：「族姓子！其法界者無作、無報、無往，等御諸法則

【現代漢語翻譯】現代漢語譯本：也沒有什麼途徑可循，因為它是無為的，沒有人為的造作，所以沒有言語教誨，因此也沒有固定的處所。沒有言語教誨，就不會產生任何事物。那些相信這一點的人，不會執著于自己所相信的，也不會自以為是，也不會執著于『道』。所以，善男子！如果有一位菩薩像這樣比照學習佛道，不恐慌、不害怕、不畏懼困難，這才是真正的菩薩！

『就像善男子！虛空的廣大無垠，不會畏懼火焰、不會畏懼狂風、不會畏懼暴雨、不會畏懼迷霧、不會畏懼塵埃、不會畏懼雷鳴、不會畏懼烏雲、不會畏懼閃電、不會畏懼冰雪。這是為什麼呢？因為虛空是自然而然存在的，所以稱之為『空畏』。菩薩也應該這樣，對於一切法都無所畏懼，對於一切法都不執著于苦樂。如果菩薩的心能夠達到這種境界，就能成佛，降伏一切魔障，成就無上正真之道，成為最圓滿的覺悟者，也能引導利益一切眾生。』

當時，化現的如來說完這些話后，隨即消失不見，沒有人知道他去了哪裡。

辯積菩薩（Vimalakirti Bodhisattva）問軟首菩薩（Soft Head Bodhisattva）說：『剛才如來去了哪裡？』

軟首菩薩（Soft Head Bodhisattva）回答說：『從他來的地方回去了。』

辯積菩薩（Vimalakirti Bodhisattva）又問：『從哪裡來的呢？』

軟首菩薩（Soft Head Bodhisattva）回答說：『就像他去的地方一樣。』辯積菩薩（Vimalakirti Bodhisattva）又問：『軟首！這種化現，沒有從哪裡來，也沒有到哪裡去嗎？』

軟首菩薩（Soft Head Bodhisattva）回答說：『善男子！譬如變化出來的事物，沒有從哪裡來，也沒有到哪裡去，一切諸法也是這樣！一切眾生也是一樣，不來不去。』

辯積菩薩（Vimalakirti Bodhisattva）又問：『軟首！一切諸法最終歸向哪裡？』

軟首菩薩（Soft Head Bodhisattva）回答說：『歸向自然。』

辯積菩薩（Vimalakirti Bodhisattva）又問：『一切眾生最終歸向哪裡？』

軟首菩薩（Soft Head Bodhisattva）回答說：『隨他們所造的業。』

辯積菩薩（Vimalakirti Bodhisattva）又問：『軟首！一切諸法沒有造作，也沒有報應嗎？』

軟首菩薩（Soft Head Bodhisattva）回答說：『善男子！法界（Dharmadhatu）是沒有造作、沒有報應、沒有往來的，平等地駕馭著一切法則。』

【English Translation】 English version: There is also no path to follow, as it is non-action and without human intervention, so there is no verbal teaching, and therefore no fixed place. Without verbal teaching, nothing is produced. Those who believe this do not cling to what they believe, nor are they arrogant, nor do they cling to the 'Dao'. Therefore, son of good family! If there is a Bodhisattva who studies the Buddha's path in this way, without fear, dread, difficulty, or apprehension, that is a true Bodhisattva!

'Just as, son of good family! The vastness of space does not fear fire, wind, rain, fog, dust, thunder, clouds, lightning, or snow. Why is that? Because space exists naturally, it is called 'fear of emptiness'. Bodhisattvas should be like this, without fear of all dharmas, and without clinging to pleasure or pain in all dharmas. If a Bodhisattva's mind can reach this state, they can become a Buddha, subdue all demons, achieve the unsurpassed, true, and correct path, become the most perfect enlightened one, and also guide and benefit all beings.'

At that time, the manifested Tathagata, having spoken these words, immediately disappeared, and no one knew where he had gone.

Vimalakirti Bodhisattva asked Soft Head Bodhisattva: 'Where did the Tathagata just go?'

Soft Head Bodhisattva replied: 'He returned from where he came.'

Vimalakirti Bodhisattva asked again: 'Where did he come from?'

Soft Head Bodhisattva replied: 'Like where he went.' Vimalakirti Bodhisattva asked again: 'Soft Head! Does this manifestation not come from anywhere and not go anywhere?'

Soft Head Bodhisattva replied: 'Son of good family! Just as a transformation does not come from anywhere and does not go anywhere, all dharmas are also like this! All beings are the same, neither coming nor going.'

Vimalakirti Bodhisattva asked again: 'Soft Head! Where do all dharmas ultimately go?'

Soft Head Bodhisattva replied: 'They go to nature.'

Vimalakirti Bodhisattva asked again: 'Where do all beings ultimately return?'

Soft Head Bodhisattva replied: 'According to their actions.'

Vimalakirti Bodhisattva asked again: 'Soft Head! Are all dharmas without action and without retribution?'

Soft Head Bodhisattva replied: 'Son of good family! The Dharmadhatu is without action, without retribution, and without going, equally governing all the laws.'

為法界。」

又問：「云何言有作、有報、有往而謂無往？」

答曰：「族姓子！如其所作、如其所報，所往亦然。」

又問軟首曰：「何謂為作？云何報應？何因所往？」

答曰：「如所作者，報應亦如，所往亦如。」

又問：「軟首！其如無本者，亦無有作、無有報應、無有往趣？」

答曰：「如族姓子！如無本者，亦無所作、亦無報應、亦無往趣。所作、報應、往趣亦然，無來無去；所作、報應、所往至處，其如無本無所歸趣。」

說是語時，如在世尊能仁佛前，賢者舍利弗、賢者阿難及余大弟子悉聞斯講。

舍利弗白佛：「唯然。如來！怪未曾有。斯諸正士為大聖人，而師子吼等同一法，說若干種音聲言說，與法會同而無錯謬。誰聞斯者不發無上正真之道乎？」

佛告舍利弗：「誠如所云，菩薩大學無掛礙故，今者所說無所掛礙，如其所種必獲其果，如其所出報應亦然！菩薩如是學無掛礙，從其聖慧而分別說，如舍利弗本所學禁，自故斯慧辯才亦然！」

光凈菩薩問世尊曰：「何謂聲聞學？何謂菩薩學？」

佛言：「有限有礙是聲聞學，無限無礙是菩薩學。其聲聞學因其所限而致掛礙，由是之故所說有限致於掛礙；而諸菩薩學無有限致

【現代漢語翻譯】現代漢語譯本：『為法界。』（指一切萬法的本體和範圍）

又問：『既然說有作為、有報應、有去處，為什麼又說沒有去處呢？』

答道：『善男子！正如所作所為、正如所得報應，所去之處也是如此。』

又問軟首（一位菩薩的名字）說：『什麼是作為？什麼是報應？什麼原因導致去處？』

答道：『正如所作的，報應也正如所作的，所去之處也正如所作的。』

又問：『軟首！如果像沒有根源的事物那樣，是不是就沒有作為、沒有報應、沒有去處呢？』

答道：『善男子！如果像沒有根源的事物那樣，也就沒有作為、沒有報應、也沒有去處。作為、報應、去處也是如此，無來無去；作為、報應、所去之處，就像沒有根源的事物一樣，無所歸依。』

說這些話的時候，就像在世尊能仁佛（釋迦牟尼佛的稱號）前一樣，賢者舍利弗（智慧第一的佛陀弟子）、賢者阿難（多聞第一的佛陀弟子）以及其他大弟子都聽到了這些講述。

舍利弗告訴佛陀：『是的，如來！真是前所未有。這些正士真是大聖人，他們的獅子吼（比喻說法無畏）等同於一種法，用若干種音聲言說，與法會合而沒有錯謬。誰聽到這些話不會發起無上正真之道呢？』

佛陀告訴舍利弗：『確實如你所說，菩薩廣大學習沒有掛礙的緣故，現在所說也沒有所掛礙，正如他們所種下的，必定獲得相應的果報，正如他們所付出，報應也是如此！菩薩這樣學習沒有掛礙，從他們的聖慧中分別解說，就像舍利弗你本所學習的禁戒，自然具備這樣的智慧辯才也是如此！』

光凈菩薩問世尊說：『什麼是聲聞（聽聞佛法而修行的弟子）之學？什麼是菩薩之學？』

佛說：『有限制有障礙的是聲聞之學，無限制無障礙的是菩薩之學。聲聞之學因為有所限制而導致掛礙，因此所說有限制而導致掛礙；而諸位菩薩之學沒有限制，因此沒有掛礙。』

【English Translation】 English version: 『It is the Dharma Realm.』 (referring to the essence and scope of all phenomena)

Again, he asked: 『Since it is said that there is action, there is retribution, and there is a destination, why is it said that there is no destination?』

He replied: 『Son of a good family! Just as the action is, just as the retribution is, so is the destination.』

Again, he asked Soft Head (the name of a Bodhisattva): 『What is action? What is retribution? What causes a destination?』

He replied: 『Just as the action is, so is the retribution, and so is the destination.』

Again, he asked: 『Soft Head! If it is like things without a root, is there no action, no retribution, and no destination?』

He replied: 『Son of a good family! If it is like things without a root, then there is no action, no retribution, and no destination. Action, retribution, and destination are also like that, neither coming nor going; action, retribution, and the destination, like things without a root, have nowhere to return.』

While these words were being spoken, as if in the presence of the World Honored One, Shakyamuni Buddha (an epithet of Shakyamuni Buddha), the Venerable Shariputra (foremost in wisdom among the Buddha's disciples), the Venerable Ananda (foremost in hearing among the Buddha's disciples), and other great disciples all heard this discourse.

Shariputra said to the Buddha: 『Yes, Tathagata! It is truly unprecedented. These righteous ones are truly great sages, and their lion's roar (a metaphor for fearless teaching) is equal to one Dharma, speaking with various sounds and languages, in accordance with the Dharma without error. Who, upon hearing this, would not arouse the unsurpassed, true, and correct path?』

The Buddha told Shariputra: 『Truly, as you say, because Bodhisattvas study extensively without hindrance, what is spoken now is also without hindrance. Just as they sow, they will surely reap the corresponding fruit, and just as they give, so is the retribution! Bodhisattvas study in this way without hindrance, explaining and differentiating from their holy wisdom, just as the precepts that Shariputra you have originally learned, so too is this wisdom and eloquence naturally present!』

The Bodhisattva Pure Light asked the World Honored One: 『What is the learning of a Shravaka (a disciple who learns by hearing the Dharma)? What is the learning of a Bodhisattva?』

The Buddha said: 『Limited and obstructed is the learning of a Shravaka, unlimited and unobstructed is the learning of a Bodhisattva. The learning of a Shravaka, because it is limited, leads to obstruction, therefore what is said is limited and leads to obstruction; while the learning of all Bodhisattvas is without limitation, therefore there is no obstruction.』

無掛礙，由是之故所說無限無有掛礙。」

光凈菩薩前白佛言：「惟，天中天！愿現感應，使諸正士來至於斯，令此眾會聞所說法，各得其所無令唐舉。所以者何？軟首童真所行深奧，所論經法亦復要妙。」

爾時世尊即現瑞應。軟首尋時與二十五正士及諸天子往詣佛所，稽首足下遷住一面。

光凈菩薩謂軟首曰：「仁者！何故越如來會，獨于屏處而論講經？」

軟首答曰：「族姓子！知如來甚尊而不可當，諸佛大聖由是之故，一切所說或懼不可，故在一面。」

又問：「軟首！說何所法可如來乎？」

軟首答曰：「如吾所說，世尊知之。」

光凈曰：「雖爾，愿說其意。」

答曰：「如吾所及今當宣現。惟，族姓子！如有所說，不違法界、不失本無、不失本際，所說如是則可如來！又若所說，無所訟理、無所呵叱、無所興為，亦無因緣、無有色像、亦無比類，如是說者奉順如來！無我同像、無他人形，不等法貌、無非法貌、無終始貌、無泥洹貌，如是說者為可如來！」

於是世尊告軟首曰：「善哉善哉！快說此言。誠如所云，如是說者不違如來。又次軟首！假使悉離一切戲樂而無憒亂，若不平要離諸所想無有眾想，有所說者所趣寂然而不動轉，被一德鎧定

【現代漢語翻譯】現代漢語譯本：『沒有掛礙，因此所說的就是無限，沒有掛礙。』

光凈菩薩上前對佛說：『世尊！愿您顯現感應，使各位正士來到這裡，讓這些集會的人聽到您所說的法，各自得到他們所需要的，不要讓他們空手而歸。因為軟首童真所修行的非常深奧，所講的經法也非常精妙。』

這時，世尊就顯現了瑞應。軟首立刻與二十五位正士以及各位天子前往佛的住所，叩拜佛的腳，然後站到一邊。

光凈菩薩對軟首說：『仁者！為什麼離開如來的集會，獨自在偏僻的地方講經呢？』

軟首回答說：『族姓子！我知道如來非常尊貴，不可冒犯，諸佛大聖也是如此，因此我害怕自己所說的不合時宜，所以才在一邊。』

光凈菩薩又問：『軟首！說什麼樣的法才能符合如來的教義呢？』

軟首回答說：『我所說的，世尊都知道。』

光凈菩薩說：『即使如此，也希望你能說說其中的含義。』

軟首回答說：『我將盡我所能來宣說。族姓子！如果所說的，不違背法界（Dharmadhatu，一切法的本體），不失去本來的空無（Sunyata，佛教中的空性概念），不失去本來的實際（Bhuta-tathata，真如實性），這樣所說的就可以符合如來的教義！此外，如果所說的，沒有爭論，沒有呵斥，沒有造作，也沒有因緣（Hetu-pratyaya，事物產生的原因和條件），沒有色相（Rupa，物質現象），也沒有比喻，這樣說就是順從如來！沒有我（Atman，自我）的形象，沒有他人的形象，不執著於法的表象，也不執著于非法的表象，沒有終始的表象，沒有涅槃（Nirvana，解脫）的表象，這樣說就是符合如來的教義！』

於是，世尊告訴軟首說：『說得好啊！說得好啊！說得太好了。確實如你所說，這樣說就不違背如來的教義。還有，軟首！即使完全遠離一切嬉戲娛樂而沒有憒亂，如果不追求平靜，遠離各種想法而沒有眾多想法，所說的話所指向的是寂靜而不動搖，披著一德鎧甲堅定』

【English Translation】 English version: 'Without hindrance, therefore what is said is infinite, without hindrance.'

The Bodhisattva Guangjing (Light Purity) stepped forward and said to the Buddha: 'World Honored One! May you manifest a response, so that all virtuous people may come here, and that these assembled people may hear the Dharma you speak, and each obtain what they need, so that they do not return empty-handed. Because the practice of the Soft-Headed Youth (Ruanshou Tongzhen) is very profound, and the scriptures he speaks are also very subtle.'

At that time, the World Honored One manifested an auspicious sign. Soft-Head immediately went with twenty-five virtuous people and all the devas (heavenly beings) to the Buddha's abode, bowed at the Buddha's feet, and then stood to one side.

The Bodhisattva Guangjing said to Soft-Head: 'Virtuous one! Why do you leave the Tathagata's (如來，another name for Buddha) assembly and lecture on the scriptures alone in a secluded place?'

Soft-Head replied: 'Son of a good family! I know that the Tathagata is very honorable and cannot be offended, and so are all the Buddhas and great sages. Therefore, I fear that what I say may be inappropriate, so I stay to one side.'

The Bodhisattva Guangjing then asked: 'Soft-Head! What kind of Dharma (法，teachings) can be in accordance with the Tathagata's teachings?'

Soft-Head replied: 'What I say, the World Honored One knows.'

The Bodhisattva Guangjing said: 'Even so, I hope you can explain its meaning.'

Soft-Head replied: 'I will declare it to the best of my ability. Son of a good family! If what is said does not contradict the Dharmadhatu (法界，the realm of all phenomena), does not lose the original Sunyata (空性，emptiness), does not lose the original Bhuta-tathata (真如實性，suchness), then what is said can be in accordance with the Tathagata's teachings! Furthermore, if what is said has no disputes, no rebukes, no fabrications, and no Hetu-pratyaya (因緣，causes and conditions), no Rupa (色相，form), and no metaphors, then saying so is in accordance with the Tathagata! Without the image of Atman (我，self), without the image of others, not attached to the appearance of Dharma, nor attached to the appearance of non-Dharma, without the appearance of beginning and end, without the appearance of Nirvana (涅槃，liberation), then saying so is in accordance with the Tathagata!'

Then, the World Honored One said to Soft-Head: 'Well said! Well said! You have spoken very well. Indeed, as you said, saying so does not contradict the Tathagata's teachings. Furthermore, Soft-Head! Even if one completely abandons all play and entertainment without confusion, if one does not seek peace, abandons all thoughts without numerous thoughts, what is said points to stillness and does not move, wearing the armor of one virtue firmly'

意說法，無能毀敗其經典者，不見諸法有所增者、有所減者，如斯所說則可如來！」說是語時，八百菩薩得不起法忍。

舉缽品第三

爾時天子千二百人在於會中，乃于往古造菩薩行，則忘道意志不堅固，心自唸曰：「佛慧巍巍不可限量，無上正真道意難可獲致，菩薩所學而不可逮，最正覺者甚難可得。吾等於是不能學辦，不如改求聲聞、緣覺而取滅度」

爾時世尊知諸天子心之所念，以此等倫堪成無上正真之道為最正覺，而欲中廢隨取小乘。佛欲勸化諸天子故，離於道場在眾會表化作長者，手擎滿缽百種飲食赍詣佛所，白世尊曰：「惟愿大聖加哀受食。」佛即取缽。

軟首菩薩興詣佛所，叉手啟曰：「今食盛膳當念故恩。吾誠信聞，大聖雖食而不以法惠及於鄙，惟宜加施以法相惠克復往意。」

於是賢者舍利弗心自念言：「軟首往古有何恩德，於世尊所而言雖食顧前法恩？」則白佛言：「軟首童真宿有何恩于大聖乎，而置如來：『雖當食者念前法恩？』」佛告：「且待斯須自當發遣，如來所知非爾所及。」

佛即尋時舍缽于地，缽即下沒，游諸佛土。諸佛正覺今現在者，各各見缽降其足下，在於下方過七十二江河沙等諸佛國土，至光明王如來國界——界號照耀。缽住于彼處於

【現代漢語翻譯】現代漢語譯本：意謂說法，沒有誰能毀壞他的經典，不見諸法有所增加，有所減少，像這樣所說的就可以說是如來！』說完這話時，八百位菩薩證得了不起法忍（對佛法真理的堅定信念和深刻理解）。舉缽品第三這時，有一千二百位天子在法會中，他們過去曾修行菩薩道，但忘記了道心，意志不堅定，心中暗想：『佛的智慧如此高深莫測，無上正真之道難以獲得，菩薩所學的內容深不可及，成就最正覺者非常困難。我們這些人恐怕難以學成，不如改求聲聞、緣覺之道，以求證得涅槃。』這時，世尊知道這些天子心中所想，認為他們本可以成就無上正真之道，成為最正覺者，卻想要中途放棄，轉而追求小乘。佛爲了勸化這些天子，便離開道場，在眾人面前化作一位長者，手中捧著盛滿百種飲食的缽，來到佛前，對世尊說：『惟愿大聖慈悲，接受我的供養。』佛便接過了缽。軟首菩薩（一位菩薩的名字）起身來到佛前，合掌稟告說：『現在享用美食的時候，應當憶念過去的恩德。我誠實地聽說，大聖雖然接受供養，但不以佛法恩惠施及於我等，惟愿您能加以施捨，以佛法之相來恩惠我們，使我們恢復往昔的道心。』這時，賢者舍利弗（佛陀的十大弟子之一，以智慧著稱）心中暗想：『軟首過去有什麼恩德，竟敢在世尊面前說享用美食時要顧念過去的法恩？』於是對佛說：『軟首童真過去對大聖有什麼恩德，竟敢置疑如來：『雖然要享用美食，但要顧念過去的法恩？』』佛告訴舍利弗：『暫且等待片刻，我自會向你解釋，如來所知，不是你所能理解的。』佛隨即把缽扔在地上，缽立刻下沉，遊歷于各個佛土。諸佛正覺，現在世的佛，都看見缽降落在他們的腳下，在下方經過了七十二個恒河沙數般的佛國，到達光明王如來（一位佛的名字）的國界——國界名為照耀。缽停留在那裡。

【English Translation】 English version: 'Meaning that the Dharma is spoken, and no one can destroy its scriptures. It is not seen that the dharmas are increased or decreased. Such a saying can be called Tathagata!' When these words were spoken, eight hundred Bodhisattvas attained the forbearance of non-arising dharmas (unwavering faith and deep understanding of the truth of the Dharma). Chapter 3: The Bowl At that time, twelve hundred devas (heavenly beings) in the assembly, who in the past had practiced the Bodhisattva path, forgot their resolve for enlightenment and were not firm in their will. They thought to themselves, 'The Buddha's wisdom is lofty and immeasurable, the unsurpassed and truly enlightened mind is difficult to attain, the Bodhisattva's learning is unattainable, and becoming a perfectly enlightened one is extremely difficult. We are unable to accomplish this, so it is better to seek the path of Sravakas (Disciples who attain enlightenment by listening to the Buddha's teachings) and Pratyekabuddhas (Those who attain enlightenment on their own, without a teacher) and attain Nirvana (liberation).' At that time, the World Honored One (another name for the Buddha), knowing the thoughts of these devas, that they were capable of attaining the unsurpassed and truly enlightened path and becoming perfectly enlightened ones, but wanted to abandon it halfway and pursue the Small Vehicle (Hinayana). In order to encourage and transform these devas, the Buddha left the Bodhi tree and transformed into an elder in the assembly, holding a bowl filled with a hundred kinds of food, and went to the Buddha, saying to the World Honored One, 'May the Great Sage (another name for the Buddha) have compassion and accept this offering.' The Buddha then took the bowl. The Bodhisattva Ruanshou (a Bodhisattva's name) arose and went to the Buddha, clasping his hands and saying, 'Now, when enjoying this rich meal, one should remember past kindness. I have sincerely heard that although the Great Sage accepts offerings, he does not bestow the Dharma upon us. May you bestow the Dharma upon us, so that we may restore our past resolve.' At that time, the wise Sariputra (one of the Buddha's ten great disciples, known for his wisdom) thought to himself, 'What kindness did Ruanshou have in the past, that he dares to say to the World Honored One that when enjoying the meal, one should remember past Dharma kindness?' Then he said to the Buddha, 'What kindness did the young Ruanshou have towards the Great Sage in the past, that he questions the Tathagata (another name for the Buddha), saying, 'Although you are about to eat, remember the past Dharma kindness?'' The Buddha said, 'Wait a moment, and I will explain it to you. What the Tathagata knows is beyond your understanding.' The Buddha immediately threw the bowl on the ground, and the bowl immediately sank down, traveling through all the Buddha lands. All the Buddhas, the truly enlightened ones, who are present now, saw the bowl descend beneath their feet, passing through seventy-two Ganges river sands worth of Buddha lands below, reaching the realm of the Light King Tathagata (a Buddha's name) - the realm is called Illumination. The bowl remained there.

虛空，無執持者自然而立。

所往諸佛諸弟子眾，各各前啟問其世尊：「缽所從來？」諸佛各告說其意故：「上方世界界號為忍，彼有如來名曰能仁，現在說法。能仁如來故降斯缽，而欲勸化諸異菩薩志退落者。」

於時世尊告舍利弗：「汝行求缽，察知所在而赴致來。」即時受教，自以智力承佛聖旨，三昧正受以一萬定超萬佛土，遍求索缽不知所在。還白佛言：「唯然，世尊！求之不見，不知所在。」

於時世尊告大目連：「汝今且行求索缽來，察其所在為處何方？」目連受教以神足力承佛聖旨，三昧正受入八千定，倏忽超過八千佛國，求之不見不知所處，還白佛言：「輒竭神力不蒙執缽，焉能致乎？」

世尊復告須菩提曰：「汝行求缽，知其所歸索赍致來。」即亦受教，三昧正受萬二千定，恍惚超越萬二千佛土，求不見缽不知所止。

如是五百諸大聲聞，在於虛空各現神足、三昧之力，神通聖勢、天眼徹瞻，各行求缽，不知所在亦不能得。

時須菩提即前告白慈氏菩薩曰：「仁者高才一生補處，如來所莂當爲無上正真道成最正覺！仁慈恩廣智慧弘達眾所不及，獨步三界而無有侶，當知缽處，惟能致之奉赍來耳！幸屈威尊而舉缽還。」

慈氏菩薩報須菩提曰：「誠如所

【現代漢語翻譯】現代漢語譯本：虛空，沒有任何執著的事物自然而存在。

前往各方世界的諸佛以及他們的弟子們，各自上前請問他們的世尊：『佛缽是從哪裡來的？』諸佛各自告知他們其中的緣由：『在上方世界，有一個名為「忍」的世界，那裡有一位如來名為「能仁」（Śākyamuni，釋迦牟尼佛的稱號），現在正在說法。能仁如來特意降下這個佛缽，是爲了勸化那些意志退落的異類菩薩。』

這時，世尊告訴舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）：『你去尋找佛缽，查明它在哪裡，然後取回來。』舍利弗立即接受教誨，憑藉自己的智慧和佛的聖旨，進入三昧正定，以一萬種禪定超越一萬個佛土，到處尋找佛缽，但不知道它在哪裡。於是返回稟告佛說：『是的，世尊！我尋找了，但沒有見到，不知道它在哪裡。』

這時，世尊告訴大目連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）：『你現在去尋找佛缽，查明它在哪裡，在什麼地方？』目連線受教誨，以神通之力和佛的聖旨，進入三昧正定，進入八千種禪定，瞬間超越八千個佛國，尋找佛缽但沒有見到，也不知道它在哪裡，於是返回稟告佛說：『我竭盡了神通之力，也沒有能夠拿到佛缽，怎麼能夠取回來呢？』

世尊又告訴須菩提（Subhūti，解空第一的佛陀十大弟子之一）說：『你去尋找佛缽，知道它在哪裡，然後取回來。』須菩提也立即接受教誨，進入三昧正定，進入一萬二千種禪定，恍惚間超越一萬二千個佛土，尋找佛缽但沒有見到，也不知道它在哪裡。

像這樣，五百位大阿羅漢，在虛空中各自展現神通、禪定之力，神通聖力、天眼徹視，各自去尋找佛缽，但不知道它在哪裡，也不能得到。

這時，須菩提上前稟告慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）說：『仁者您才華高超，是候補佛位的菩薩，如來已經授記您將來成就無上正等正覺！您的仁慈恩德廣大，智慧弘深通達，是眾人所不及的，獨自行走於三界而沒有同伴，一定知道佛缽在哪裡，只有您能夠取來奉獻給佛！希望您屈尊降貴，把佛缽取回來。』

慈氏菩薩告訴須菩提說：『確實像您所

【English Translation】 English version: Emptiness, without any clinging, stands naturally.

The Buddhas and their disciples who went to various worlds, each came forward and asked their World-Honored One: 'From where did the alms bowl come?' The Buddhas each told them the reason: 'In the world above, there is a world called 'Endurance' (Sahā, 娑婆世界), where there is a Tathagata (如來，Buddha's title) named 'Śākyamuni' (能仁，another name for Śākyamuni Buddha), who is now teaching the Dharma. Śākyamuni Tathagata specifically sent down this alms bowl in order to encourage those non-Buddhist Bodhisattvas whose wills have declined.'

At that time, the World-Honored One told Śāriputra (舍利弗，one of the Buddha's ten great disciples, known for his wisdom): 'Go and seek the alms bowl, find out where it is, and bring it back.' Śāriputra immediately accepted the teaching, relying on his wisdom and the Buddha's holy decree, entered Samadhi (三昧，state of meditative consciousness), and with ten thousand concentrations surpassed ten thousand Buddha lands, searching everywhere for the alms bowl, but did not know where it was. He then returned and reported to the Buddha, saying: 'Yes, World-Honored One! I have searched, but have not seen it, and do not know where it is.'

At that time, the World-Honored One told Mahāmaudgalyāyana (大目連，one of the Buddha's ten great disciples, known for his supernatural powers): 'Now go and seek the alms bowl, find out where it is, in what direction?' Mahāmaudgalyāyana accepted the teaching, relying on his supernatural powers and the Buddha's holy decree, entered Samadhi, entered eight thousand concentrations, instantly surpassed eight thousand Buddha lands, searching for the alms bowl but did not see it, and did not know where it was. He then returned and reported to the Buddha, saying: 'I have exhausted my supernatural powers, but have not been able to obtain the alms bowl, how can I bring it back?'

The World-Honored One then told Subhūti (須菩提，one of the Buddha's ten great disciples, known for his understanding of emptiness): 'Go and seek the alms bowl, know where it is, and then bring it back.' Subhūti also immediately accepted the teaching, entered Samadhi, entered twelve thousand concentrations, vaguely surpassed twelve thousand Buddha lands, searching for the alms bowl but did not see it, and did not know where it was.

In this way, five hundred great Arhats (阿羅漢，enlightened disciples), in the emptiness, each displayed their supernatural powers, the power of Samadhi, supernatural holy power, and the clear vision of the heavenly eye, each went to seek the alms bowl, but did not know where it was, and could not obtain it.

At that time, Subhūti came forward and reported to Maitreya Bodhisattva (慈氏菩薩，the Bodhisattva who will become the next Buddha) saying: 'Benevolent One, you are highly talented, a Bodhisattva destined to become a Buddha in one lifetime, the Tathagata has already predicted that you will achieve Anuttara-samyak-sambodhi (無上正等正覺，unsurpassed perfect enlightenment)! Your kindness and grace are vast, your wisdom is profound and comprehensive, beyond the reach of others, you walk alone in the three realms without a companion, you must know where the alms bowl is, only you can obtain it and offer it to the Buddha! I hope you will condescend and bring the alms bowl back.'

Maitreya Bodhisattva told Subhūti: 'It is indeed as you

云，受如來慧當成正覺！今者軟首所興定意，進止坐起予所不及，不能曉了於斯三昧。惟，須菩提！雖于來世吾當成佛，佛菩薩眾數如江河沙，悉為軟首之所開道，欲知一步舉足所念，不識所歸。是故仁者當請軟首！惟斯大士知缽處所、所止之土，堪任致來。」

時須菩提啟世尊曰：「愿垂恩教。」大聖則遣軟首取缽。

軟首奉命自思念曰：「吾不起座不離眾會而舉缽來。」——軟首三昧名曰普超，是諸菩薩定意正受。

於時軟首伸其右掌，而內于地過逾下方，所經諸佛無極大聖一一次第以首禮之。其手掌中自然有音，稱：「能仁如來、至真、等正覺敬問無量！興處輕利、力勢如常、游居安耶？」其掌手臂一一毛孔，尋自然出億百千垓光曜之明，一一光明各各變現百千蓮花；一一蓮花各化如來相好具足，處蓮花上加趺而坐；一一世尊各各讚揚能仁如來名德功勛。所可遊歷諸佛之土，應時諸國六反震動。又諸佛國自然大光靡不周遍，一切佛國各各而現有斯手掌。又諸佛土自然懸繒、幢幡、眾蓋，莫不莊嚴，遍散眾花處處挍飾。

軟首手掌過七十二江河沙等諸佛國土禮諸佛竟，斯須之間忽然即至照曜世界光明王佛國，禮畢自然有大音出，稱：「能仁如來敬問無量光明王如來！」

有侍菩薩

【現代漢語翻譯】現代漢語譯本：佛陀說：『云，你將獲得如來的智慧，最終成就正覺！現在軟首菩薩所展現的禪定境界，包括他的進退坐起，都不是我所能及的，我無法完全理解這種三昧。須菩提啊！即使未來我成佛時，佛和菩薩的數量多如恒河沙，他們都會為軟首菩薩開闢道路。想要知道他每一步的念頭，卻無法知道他最終歸向何處。因此，你應該去請軟首菩薩！只有這位大士知道佛缽的所在之處和所停留的凈土，他才能勝任取回佛缽的任務。』當時，須菩提向世尊請示：『請您慈悲教導。』佛陀便派遣軟首菩薩去取佛缽。軟首菩薩接受命令後心想：『我不用起身，也不用離開大眾集會，就能把佛缽取來。』——軟首菩薩所入的三昧，名為普超三昧，是諸位菩薩禪定中的正受。這時，軟首菩薩伸出他的右掌，向下方探入地中，經過下方無數的佛陀和大聖，他一次又一次地以頭頂禮敬他們。他的手掌中自然發出聲音，稱頌道：『能仁如來（釋迦牟尼佛的稱號）、至真、等正覺（佛的稱號）恭敬問候無量！起居輕利，力量如常，游居安樂嗎？』他的掌心和手臂的每一個毛孔，都自然發出億百千垓的光明，每一道光明各自變現出百千朵蓮花；每一朵蓮花各自化現出如來具足的相好，安坐在蓮花上結跏趺坐；每一位世尊各自讚揚能仁如來的名德功勛。他所遊歷的諸佛國土，應時都發生了六種震動。而且諸佛國土自然發出的大光明無不周遍，一切佛國都顯現出這隻手掌。而且諸佛凈土自然懸掛著綵帶、幢幡、寶蓋等，無不莊嚴，遍灑各種鮮花，處處裝飾。軟首菩薩的手掌經過七十二恒河沙數般的諸佛國土，禮敬諸佛完畢，在極短的時間內忽然到達照曜世界光明王佛國，禮敬完畢后自然發出巨大的聲音，稱頌道：『能仁如來恭敬問候無量光明王如來！』有侍奉的菩薩。

【English Translation】 English version: The Buddha said, 'Cloud, you will receive the wisdom of the Tathagata and eventually attain perfect enlightenment! The samadhi (state of meditative consciousness) now demonstrated by the Soft-Head Bodhisattva, including his movements, sitting, and standing, is beyond my reach. I cannot fully comprehend this samadhi. Subhuti! Even when I become a Buddha in the future, the number of Buddhas and Bodhisattvas will be as numerous as the sands of the Ganges River, and they will all pave the way for the Soft-Head Bodhisattva. One may want to know his every thought with each step, but cannot know where he ultimately goes. Therefore, you should invite the Soft-Head Bodhisattva! Only this great being knows the location of the Buddha's bowl and the pure land where it resides, and he is capable of retrieving the bowl.' At that time, Subhuti asked the World Honored One, 'Please bestow your gracious instruction.' The Buddha then sent the Soft-Head Bodhisattva to retrieve the bowl. The Soft-Head Bodhisattva, receiving the command, thought to himself, 'I can retrieve the bowl without rising from my seat or leaving the assembly.'—The samadhi entered by the Soft-Head Bodhisattva is called Universal Transcendence, and it is the correct reception in the meditation of all Bodhisattvas. At that time, the Soft-Head Bodhisattva extended his right palm and reached down into the earth, passing through countless Buddhas and great saints below. He repeatedly bowed to them with his head. From his palm, a natural sound emerged, praising, 'The Able Sage Tathagata (another name for Shakyamuni Buddha), the Utterly True, the Perfectly Enlightened One (titles of the Buddha) respectfully inquires about your well-being! Are your movements light and easy, your strength as usual, and your dwelling peaceful?' From each pore of his palm and arm, billions upon hundreds of thousands of 'gai' of light naturally emanated. Each ray of light transformed into hundreds of thousands of lotus flowers; each lotus flower manifested the complete marks and characteristics of the Tathagata, sitting in full lotus posture upon the lotus flower; each World Honored One praised the name, virtue, merit, and achievements of the Able Sage Tathagata. The Buddha lands he traveled through all experienced six kinds of tremors at that moment. Moreover, the great light that naturally emanated from the Buddha lands pervaded everywhere, and this palm appeared in all Buddha lands. Furthermore, the pure lands of the Buddhas were naturally adorned with hanging banners, streamers, canopies, and were decorated everywhere with scattered flowers. The Soft-Head Bodhisattva's palm passed through seventy-two Ganges River sands worth of Buddha lands, paid homage to all the Buddhas, and in an instant, suddenly arrived at the Light King Buddha Land of the Illuminating World. After paying homage, a great sound naturally emerged, praising, 'The Able Sage Tathagata respectfully inquires about the well-being of the Immeasurable Light King Tathagata!' There was an attendant Bodhisattva.

名曰光英，自啟如來：「此何手掌？殊妙巍巍威神難及，而自然出億百千垓光明暉赫；一一光明而各化出億百千垓嚴凈蓮華；一一蓮花如來各坐，咨嗟能仁聖哲之勛？」

光明王佛告光英曰：「有族姓子！上方去此，七十二江河沙等諸佛國土，有忍世界，如來、至真、等正覺號曰能仁，現在說法。彼有大士名曰軟首，被戒德鎧不可思議，一切神通力度無極，自在於座而不移，起延手掌來欲舉缽還。」

時光明王佛土諸菩薩眾皆共渴仰，欲得睹見彼忍世界能仁如來、軟首大士。光明王佛悉知眾會意之所見，便放眉頂相光，其光通照七十二江河沙等諸佛國土，上至忍界靡不晃昱。其有眾生被蒙光者，一切獲安無有諸患，如四域皇帝轉輪聖王；諸修行者專精學定，被斯光者悉得道跡；其得禪者悉過三界獲四證德；其漏盡者得八脫門；禪定羅漢得無著原；其諸菩薩光照身者，普皆逮得日光三昧。

如是之比，光明王邊如來佛土菩薩大士，見斯忍界世尊能仁、軟首童真、一切聲聞比丘聖眾、諸菩薩等。光英菩薩睹忍世界諸菩薩眾，尋即淚出便說斯言，自白佛曰：「唯然，世尊！如妙水精如意明珠，墮不凈中誠可矜惜。此諸菩薩生忍界者，亦復如是甚可憐感。」

光明王佛謂光英曰：「勿宣是語。所以者

【現代漢語翻譯】現代漢語譯本：名為光英的菩薩，向如來啟稟道：『這是什麼手掌？如此殊勝美妙，威嚴神力難以企及，而且自然散發出億百千垓的光明，光輝燦爛；每一道光明又各自化現出億百千垓莊嚴清凈的蓮花；每一朵蓮花上都端坐著一位如來，讚歎能仁聖哲的功勛。』（能仁：釋迦牟尼佛的稱號）光明王佛告訴光英菩薩說：『有善男子！從上方越過七十二江河沙數那麼多的佛國，有一個忍世界（忍界：指娑婆世界，眾生安忍諸惡之處），那裡的如來、至真、等正覺，名號叫做能仁（能仁：釋迦牟尼佛的稱號），現在正在說法。他那裡有一位大士，名叫軟首（軟首：菩薩名），身披戒德之鎧，不可思議，一切神通力度無有窮盡，自在地安坐在座位上沒有移動，伸出手掌來想要舉起缽盂。』當時光明王佛國土的各位菩薩大眾都共同渴望仰慕，想要得見那忍世界（忍界：指娑婆世界，眾生安忍諸惡之處）的能仁如來（能仁：釋迦牟尼佛的稱號）和軟首大士（軟首：菩薩名）。光明王佛完全知曉眾會心中所想，便從眉間放出光明，那光明照遍七十二江河沙數那麼多的佛國，上至忍界（忍界：指娑婆世界，眾生安忍諸惡之處），沒有不被照亮的。凡是被這光明照耀到的眾生，一切都獲得安樂，沒有各種憂患，如同四大部洲的皇帝轉輪聖王；那些專心修行禪定的人，被這光明照耀到，都證得了道跡；那些得到禪定的人，都超越了三界，獲得了四種證德；那些斷盡煩惱的人，得到了八解脫門；禪定羅漢得到了無著之境；那些菩薩被光明照耀到身上，普遍都獲得了日光三昧（日光三昧：一種禪定）。像這樣，光明王（光明王：佛名）如來佛土的菩薩大士們，見到了這忍世界（忍界：指娑婆世界，眾生安忍諸惡之處）的世尊能仁（能仁：釋迦牟尼佛的稱號）、軟首童真（軟首：菩薩名）、一切聲聞比丘聖眾、各位菩薩等。光英菩薩（光英：菩薩名）看到忍世界（忍界：指娑婆世界，眾生安忍諸惡之處）的各位菩薩大眾，隨即流下眼淚，便說了這樣的話，自己對佛說：『是的，世尊！就像妙水精如意明珠，掉落在不乾淨的地方，實在令人惋惜。這些菩薩生在忍界（忍界：指娑婆世界，眾生安忍諸惡之處）的，也同樣是這樣，非常可憐可嘆。』光明王佛（光明王：佛名）告訴光英菩薩（光英：菩薩名）說：『不要說這樣的話。』

【English Translation】 English version: A Bodhisattva named Guangying (Guangying: Name of a Bodhisattva), addressed the Tathagata: 'What is this hand? It is so wonderfully sublime, its majestic power and divine strength are beyond reach, and it naturally emits billions upon trillions of kalpas of radiant light; each ray of light transforms into billions upon trillions of kalpas of adorned and pure lotus flowers; on each lotus flower sits a Tathagata, praising the merits of the Sage and Philosopher, the Able One (Nengren: epithet of Shakyamuni Buddha).' The Light Radiance King Buddha (Guangming Wang Fo: Name of a Buddha) told Guangying (Guangying: Name of a Bodhisattva): 'Good son! Above this, passing through seventy-two Ganges River sands worth of Buddha lands, there is an Endurance World (Renjie: refers to the Saha world, where beings endure all kinds of suffering), where the Tathagata, the Perfectly Enlightened One, is named the Able One (Nengren: epithet of Shakyamuni Buddha), and is now expounding the Dharma. There is a great being there named Ruan Shou (Ruan Shou: Name of a Bodhisattva), who is adorned with the armor of precepts and virtue, inconceivable, with limitless power of all supernatural abilities, freely seated without moving, extending his palm to lift his bowl.' At that time, all the Bodhisattvas in the land of the Light Radiance King Buddha (Guangming Wang Fo: Name of a Buddha) yearned to see the Able One Tathagata (Nengren: epithet of Shakyamuni Buddha) and the great being Ruan Shou (Ruan Shou: Name of a Bodhisattva) of that Endurance World (Renjie: refers to the Saha world, where beings endure all kinds of suffering). The Light Radiance King Buddha (Guangming Wang Fo: Name of a Buddha), knowing the thoughts of the assembly, emitted light from between his eyebrows, which illuminated seventy-two Ganges River sands worth of Buddha lands, reaching up to the Endurance World (Renjie: refers to the Saha world, where beings endure all kinds of suffering), without anything not being illuminated. All beings who were touched by this light obtained peace and were free from all suffering, like the Chakravartin King, the emperor of the four continents; those who diligently practiced meditation, being touched by this light, all attained the path; those who attained Dhyana surpassed the three realms and obtained the four proofs; those who had exhausted their outflows obtained the eight gates of liberation; the Arhats in Dhyana obtained the origin of non-attachment; those Bodhisattvas whose bodies were illuminated by the light universally attained the Sunlight Samadhi (Riguang Sanmei: a type of Samadhi). In this way, the Bodhisattvas and great beings of the Light Radiance King Buddha's (Guangming Wang Fo: Name of a Buddha) Buddha land saw the World Honored One, the Able One (Nengren: epithet of Shakyamuni Buddha), the pure youth Ruan Shou (Ruan Shou: Name of a Bodhisattva), all the Shravaka Bhikshus, the holy assembly, and all the Bodhisattvas of this Endurance World (Renjie: refers to the Saha world, where beings endure all kinds of suffering). The Bodhisattva Guangying (Guangying: Name of a Bodhisattva), seeing the Bodhisattvas of the Endurance World (Renjie: refers to the Saha world, where beings endure all kinds of suffering), immediately shed tears and said these words, addressing the Buddha: 'Indeed, World Honored One! Like a wonderful crystal wish-fulfilling pearl, it is truly regrettable that it has fallen into an unclean place. These Bodhisattvas who are born in the Endurance World (Renjie: refers to the Saha world, where beings endure all kinds of suffering) are also like this, very pitiful and lamentable.' The Light Radiance King Buddha (Guangming Wang Fo: Name of a Buddha) said to the Bodhisattva Guangying (Guangying: Name of a Bodhisattva): 'Do not speak such words.'

何？在此佛土精修禪行至於十劫，不如忍界從明晨旦至早食頃，興發慈心哀念眾生，此之功德最勝無倫難可逮及。所以者何？斯諸菩薩大士之眾，無有陰、蓋，塵勞以盡，其于忍界護正法者德不可量。」

爾時忍界諸菩薩眾光明照身，則問能仁天中天曰：「唯然，世尊！此何光明孰演出來，滅諸塵勞令無瑕穢？」

時佛告曰：「有族姓子！下方度此七十二江河沙等諸佛國土，而有世界名曰照曜，彼有如來號光明王，現在說法。其光明王如來至真放眉頂光，其光通照七十二江河沙等諸佛國土，而大晃昱逮照斯土。」

時諸菩薩及眾聲聞，各啟佛曰：「唯然，世尊！我等欲見照曜世界光明王如來諸菩薩眾。」

能仁如來放足心千輻輪光，其光普照下方七十二江河沙等諸佛國土，至照曜界靡不周遍。下方世界諸菩薩眾身蒙斯光，皆悉逮得須彌光明三昧。

當爾之時，於斯佛土及彼世界，斯土見彼、彼土見此，轉相睹達，猶如此土閻浮提人，住于地上仰瞻日月。下方世界觀諸菩薩能仁如來及忍世界亦復如是！此土人民見於下方，猶如諸天住須彌頂俯于天下閻浮提城。斯諸菩薩見光明王如來諸菩薩等，被大德鎧難及難量。

於是軟首以右掌至照曜界彼光明王如來佛土，于虛空中即握取缽，

【現代漢語翻譯】現代漢語譯本：『何者？』在此佛土精進修行禪定長達十劫，不如在忍界從黎明到早飯時分，生起慈悲之心憐憫眾生，這種功德最為殊勝，無與倫比，難以企及。這是什麼原因呢？因為這些菩薩大士們，沒有五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋），塵世煩惱已經斷盡，他們在忍界護持正法的功德不可估量。」

當時，忍界的諸位菩薩們身上發出光明，於是向能仁（釋迦牟尼佛的稱號）天中天（天人之中的天人，指佛）問道：『世尊，這是什麼光明？是誰演化出來的？能夠消除各種塵世煩惱，使之沒有瑕疵污穢？』

這時，佛告訴他們說：『善男子！在下方，越過七十二個恒河沙數那麼多的佛土，有一個世界名叫照曜，那裡有一位如來，名號光明王，現在正在說法。那位光明王如來至真（對如來的尊稱）從眉間放出光明，這光明照耀七十二個恒河沙數那麼多的佛土，並且光芒大盛，照到這個世界。』

當時，諸位菩薩和聲聞（聽聞佛陀教誨而證悟的弟子）各自向佛稟告說：『世尊！我們想要見到照曜世界的光明王如來和諸位菩薩。』

能仁如來從足心放出千輻輪的光芒，這光芒普照下方七十二個恒河沙數那麼多的佛土，一直照到照曜世界，沒有不遍及的地方。下方世界的諸位菩薩身上蒙受這光芒，都獲得了須彌光明三昧（一種禪定境界）。

在那時，在這個佛土和那個世界，這個世界能看到那個世界，那個世界能看到這個世界，互相看見，就像這個世界的閻浮提（地球）人，站在地上仰望太陽和月亮一樣。下方世界觀看諸位菩薩、能仁如來和忍界（我們所處的世界）也是這樣！這個世界的人民看到下方世界，就像諸天住在須彌山頂俯視天下的閻浮提城一樣。這些菩薩看到光明王如來和諸位菩薩等，身披大功德鎧甲，難以企及，難以衡量。

於是，軟首菩薩用右手到達照曜世界的光明王如來佛土，在虛空中就握取了一個缽。

【English Translation】 English version: 『What is this?』 To diligently cultivate meditation and practice in this Buddha-land for ten kalpas (aeons), is not as meritorious as, in the Sahā world (world of endurance), from dawn until the time of the morning meal, arousing a compassionate heart and feeling pity for all beings. This merit is the most supreme, unparalleled, and difficult to attain. Why is this so? Because these Bodhisattvas and great beings are without the five hindrances (sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), their worldly afflictions are exhausted, and their merit in protecting the Dharma in the Sahā world is immeasurable.』

At that time, the Bodhisattvas in the Sahā world emitted light from their bodies, and then asked the Śākyamuni (another name for Buddha) , the 'Heaven above heavens' (referring to the Buddha): 『World Honored One, what is this light? Who emanated it? It can eliminate all worldly afflictions, leaving no blemishes or impurities.』

At that time, the Buddha told them: 『Good son! Below, passing through seventy-two Ganges river sands of Buddha-lands, there is a world called Illuminating Radiance. There is a Tathāgata (another name for Buddha) there named Light King, who is now expounding the Dharma. That Light King Tathāgata, the Truly Enlightened One, emits light from between his eyebrows, and this light illuminates seventy-two Ganges river sands of Buddha-lands, and its great radiance reaches and illuminates this land.』

At that time, the Bodhisattvas and Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) each reported to the Buddha, saying: 『World Honored One! We wish to see the Light King Tathāgata and the Bodhisattvas of the Illuminating Radiance world.』

The Śākyamuni Tathāgata emitted light from the thousand-spoked wheel mark on the soles of his feet, and this light illuminated all the seventy-two Ganges river sands of Buddha-lands below, reaching the Illuminating Radiance world without exception. The Bodhisattvas of the lower worlds, bathed in this light, all attained the Samādhi (a state of meditative consciousness) of Sumeru Light.

At that time, in this Buddha-land and that world, this world could see that world, and that world could see this world, seeing each other, just like the people of Jambudvipa (the continent where humans reside) in this world, standing on the ground and looking up at the sun and moon. The lower worlds viewing the Bodhisattvas, the Śākyamuni Tathāgata, and the Sahā world was also like this! The people of this land saw the lower world as if the devas (gods) dwelling on the summit of Mount Sumeru were looking down upon the city of Jambudvipa below. These Bodhisattvas saw the Light King Tathāgata and the Bodhisattvas, adorned with great armor of merit, difficult to reach and immeasurable.

Then, the Bodhisattva Soft Head, with his right hand, reached the Buddha-land of the Light King Tathāgata in the Illuminating Radiance world, and in the empty space, immediately grasped a bowl.

與無央數億百千垓諸菩薩眾眷屬圍繞踴出上方，手掌擎缽；所歷佛國轉來上者，光明蓮花稍便不現，右手執缽還忍世界，于大聖前跪而奉授，啟世尊曰：「垂恩受之？」佛即受缽。

時諸菩薩與軟首掌而俱來者，前詣佛所稽首于地，各各自宣如來之名：「某佛大聖致敬無量，聖體勝常，游步無限慧力平康！」諸菩薩眾敬問已畢，退坐一面如佛所教安隱之座。

爾時世尊告舍利弗：「今且聽斯，善思念之！今為若說。乃去往古吾身造行為菩薩時，則是軟首本所建發，今者所以宣置斯惠：『世尊雖食，當念疇昔法施之恩。』乃曩過去久遠世時，無央數不可計會億百千劫，復逾此數，爾時有佛名莫能勝幢如來、至真、等正覺，世界名無別異。莫能勝幢如來諸聲聞眾八萬四千，菩薩大士十二億眾。其佛世尊於五濁世演三乘教，有一比丘而為法師名曰慧王！明旦著衣執持應器，入弘廣國而行分衛，得百味飯若干種食。分衛竟，出行于街路。有尊者子名離垢臂，為乳母所抱而行遊戲。時離垢臂遙見比丘，遊行趣之下乳母抱，尋隨比丘從求飯食。於時比丘與模持蜜搏，幼童即食知其甘美，遂隨比丘蜜搏欲盡，顧眄乳母意欲還抱。比丘復授蜜搏，幼童復進，稍稍轉至莫能勝幢如來之所，稽首足下則住其前。

「於時

【現代漢語翻譯】現代漢語譯本：無量無數億百千垓（極大的數量單位）的菩薩大眾眷屬圍繞著，從上方踴現而出，手掌托著缽。所經過的佛國，轉來上方時，光明蓮花漸漸隱沒不見。菩薩們右手拿著缽，回到娑婆世界（忍世界），在大聖（佛）面前跪下，奉上缽，稟告世尊說：『請您慈悲接受。』佛陀就接受了缽。

當時，那些與手掌柔軟的菩薩一同前來的菩薩們，來到佛陀處所，稽首于地，各自宣說如來的名號：『某佛大聖向您致以無量的敬意，聖體安康如常，游步于無限的智慧之中，平安康樂！』諸位菩薩大眾恭敬問候完畢，退到一旁，坐在佛陀所教示的安穩座位上。

這時，世尊告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『現在仔細聽著，好好思考！現在為你們解說。過去很久以前，我自身修行菩薩道的時候，就是這位軟首菩薩最初發起，現在所以要宣揚這件事的恩惠：『世尊雖然接受飲食，應當念及過去法施的恩德。』在過去久遠世時，無量無數不可計數億百千劫，還要超過這個數目，當時有佛名為莫能勝幢如來（沒有能夠戰勝的旗幟），至真、等正覺（佛的稱號），世界名為無別異。莫能勝幢如來的聲聞眾有八萬四千，菩薩大士有十二億。那位佛世尊在五濁惡世（充滿各種污濁的世間）演說三乘教法（聲聞乘、緣覺乘、菩薩乘），有一位比丘（出家修行的男子）作為法師，名叫慧王！第二天早晨穿好衣服，拿著應器（缽），進入弘廣國去乞食，得到各種百味飯食。乞食完畢，走在街上。有一位尊者（貴族）的兒子名叫離垢臂（遠離塵垢的手臂），被乳母抱著行走玩耍。當時離垢臂遠遠地看見比丘，急忙掙脫乳母的懷抱，跟隨比丘，想要得到飯食。當時比丘給他蜜搏（用蜜調和的食物），幼童吃了，知道味道甘美，於是跟隨比丘，蜜搏快要吃完時，回頭看看乳母，想要回去讓她抱。比丘又給他蜜搏，幼童又向前，漸漸地走到莫能勝幢如來的處所，稽首在佛的腳下，站在佛的面前。

當時

【English Translation】 English version: Surrounded by countless billions of hundreds of thousands of nayutas (an extremely large number) of Bodhisattvas and their retinues, they sprang forth from above, holding alms bowls in their palms. As they passed through the Buddha-lands and ascended, the radiant lotuses gradually disappeared. The Bodhisattvas, holding the bowls in their right hands, returned to the Saha World (the world of endurance), knelt before the Great Sage (the Buddha), and presented the bowls, saying to the World-Honored One, 'Please accept them with your grace.' The Buddha then accepted the bowls.

At that time, those Bodhisattvas who had come with the soft-palmed Bodhisattvas approached the Buddha's abode, prostrated themselves on the ground, and each declared the name of their respective Tathagatas (Buddhas): 'The Great Sage of such-and-such Buddha pays immeasurable homage to you. May your sacred body be well and strong, may your steps be boundless, and may your wisdom and strength be peaceful and secure!' After the Bodhisattvas had respectfully inquired, they withdrew to one side and sat on the tranquil seats as instructed by the Buddha.

Then, the World-Honored One addressed Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Now listen carefully and contemplate well! I will now explain to you. In the distant past, when I was practicing the Bodhisattva path, it was this Soft-Armed Bodhisattva who first initiated it. Now, I proclaim this act of kindness: 'Although the World-Honored One receives food, he should remember the grace of the Dharma-giving in the past.' In the distant past, countless, immeasurable, incalculable billions of hundreds of thousands of kalpas (eons), even more than that number, there was a Buddha named Unsurpassable Banner Tathagata (the one whose banner cannot be defeated), the Perfectly Enlightened One, the Truly Real One. His world was named Undifferentiated. Unsurpassable Banner Tathagata had eighty-four thousand Shravakas (voice-hearers) and twelve billion Bodhisattva Mahasattvas (great beings). That Buddha World-Honored One expounded the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) in the world of the Five Turbidities (a world filled with various defilements). There was a Bhikshu (a male monastic) who was a Dharma teacher named Wisdom King! The next morning, he put on his robes, held his alms bowl, and entered the vast and expansive country to beg for food, obtaining various kinds of food with a hundred flavors. After begging for food, he walked on the street. There was a son of a noble named Immaculate Arm, who was being carried by his nursemaid while playing. At that time, Immaculate Arm saw the Bhikshu from afar, eagerly struggled out of the nursemaid's arms, and followed the Bhikshu, wanting to get food. At that time, the Bhikshu gave him a honey-mixed ball (food mixed with honey). The young child ate it and knew it was sweet and delicious, so he followed the Bhikshu. When the honey-mixed ball was almost finished, he looked back at the nursemaid, wanting to be held by her again. The Bhikshu gave him another honey-mixed ball, and the young child went forward again, gradually reaching the place of Unsurpassable Banner Tathagata, prostrated himself at the Buddha's feet, and stood before the Buddha.

At that time

比丘慧王所得分衛食膳，授與幼童而謂之曰：『童子！受斯分衛之具，供養如來！』尋即受之，已滿佛缽，食不減損；次與聲聞八萬四千，菩薩十二億，佛及聖眾，皆悉充飽。如是之供至於七日，飯則如故亦不損減。

「於時幼童踴躍歡喜善心生焉！住世尊前則而頌曰：

「『佛聖眾飽滿，　　缽食不損耗；　　奉事于眾祐！　　福田無有疑。　　世吼食充足，　　肴膳而不減；　　獻進于眾祐！　　不疑道無盡。　　其膳既不損，　　供具轉弘多；　　恭敬等正覺！　　增長清白法。』」

佛告舍利弗：「於時幼童以一缽食，供養世尊及聖眾，承佛聖旨已心清白，具足七日食不損耗。慧王比丘教訓幼童：『歸命于佛及法、聖眾。』令受禁戒克心悔過，勸使請問發無上正真道意。

「於時父母求索其子，便詣莫能勝幢如來所，稽首作禮退住一面。幼童拜謁問訊父母，以偈贊曰：

「『我志願佛道，　　愍哀諸群生；　　閑暇難得值，　　親亦宜誓意。　　且觀正覺身，　　諸相好莊嚴；　　慧度于無極，　　孰不發道意？　　惟父母見釋，　　得出棄捐家；　　順妙智慧教，　　得學為寂志。』　　父母即答曰：　　『我等好樂道，　　從爾為明則，　　亦欲愿舍家

【現代漢語翻譯】現代漢語譯本比丘慧王（Huì Wáng，智者之王）得到化緣來的食物，交給一個幼童，對他說：『童子！接受這些化緣來的食物，供養如來（Rúlái，佛的稱號）！』幼童立刻接受了，食物裝滿了佛的缽，食物卻沒有減少；接著又分給聲聞（Shēngwén，聽聞佛法而悟道者）八萬四千人，菩薩（Púsà，立志成佛的修行者）十二億人，佛和聖眾，都完全吃飽了。這樣的供養持續了七天，飯食仍然像原來一樣，沒有減少。當時，幼童歡欣鼓舞，生起了善良的心！站在世尊（Shìzūn，佛的尊稱）面前，用頌歌說道：『佛和聖眾都吃飽了，缽里的食物卻沒有減少；奉事于眾生之佑！福田（fútián，指行善積德之處）是毋庸置疑的。世間的雄獅（指佛）食物充足，美味佳餚也沒有減少；獻給眾生之佑！不懷疑道路沒有盡頭。食物既然沒有減少，供養的器具反而更加弘大增多；恭敬對待等正覺（děngzhèngjué，佛的智慧）！增長清凈潔白的佛法。』佛告訴舍利弗（Shèlìfú，佛陀的十大弟子之一）: 『當時，這個幼童用一缽食物，供養世尊和聖眾，秉承佛的聖旨，內心清凈潔白，七天的時間裡食物都沒有減少。慧王比丘教導幼童：『歸命于佛、法、聖眾。』讓他接受禁戒，真心懺悔過錯，勸導他請問佛法，發起無上正真道意（wúshàngzhèngzhēndàoyì，追求最高真理的決心）。』『當時，幼童的父母尋找自己的孩子，便來到莫能勝幢如來（Mònéngshèngchuáng Rúlái，無能勝幢佛）那裡，叩頭行禮後退到一旁。幼童拜見問候父母，用偈語讚頌道：『我志願追求佛道，憐憫哀嘆所有的眾生；閑暇的時光很難得，父母也應該立下誓願。請看佛的正覺之身，各種相好莊嚴；智慧廣度無邊無際，誰不會發起求道之心呢？只有父母能見到釋迦牟尼佛（Shìjiāmóunífó），才能擺脫塵世，捨棄家庭；順從美妙智慧的教誨，才能學習成為寂靜有志之人。』父母立刻回答說：『我們也好樂佛道，從你這裡得到啓發，也想要捨棄家庭。』

【English Translation】 English version The Bhikshu (Bhikkhu, Buddhist monk) Huì Wáng (Huì Wáng, King of Wisdom) received alms food and gave it to a young child, saying: 'Child! Receive this alms food and offer it to the Tathagata (Rúlái, 'Thus Gone One', an epithet of the Buddha)!' The child immediately accepted it, and the food filled the Buddha's bowl, yet the food did not diminish; then it was distributed to eighty-four thousand Shravakas (Shēngwén, 'hearers', disciples who attain enlightenment by hearing the Buddha's teachings), twelve billion Bodhisattvas (Púsà, beings who strive for Buddhahood), the Buddha, and the holy assembly, all of whom were completely satisfied. This offering continued for seven days, and the food remained as it was, without diminishing. At that time, the young child rejoiced and generated a good heart! Standing before the World-Honored One (Shìzūn, an epithet of the Buddha), he spoke in verse: 'The Buddha and the holy assembly are full, yet the food in the bowl does not diminish; serving as a refuge for all beings! The field of merit (fútián, actions that create positive karma) is beyond doubt. The lion of the world (referring to the Buddha) has ample food, and the delicacies do not decrease; offering to the refuge of all beings! There is no doubt that the path is endless. Since the food does not diminish, the offering utensils become even more abundant; revering the Samyak-sambuddha (děngzhèngjué, perfectly enlightened Buddha)! Increasing the pure and white Dharma.' The Buddha said to Shariputra (Shèlìfú, one of the Buddha's ten principal disciples): 'At that time, this young child, with a bowl of food, offered it to the World-Honored One and the holy assembly, receiving the Buddha's decree, his heart was pure and white, and for seven days the food did not diminish. The Bhikshu Huì Wáng instructed the young child: 'Take refuge in the Buddha, the Dharma, and the Sangha.' He had him accept precepts, sincerely repent his faults, and encouraged him to inquire about the Dharma and generate the aspiration for Anuttara-samyak-sambodhi (wúshàngzhèngzhēndàoyì, unsurpassed perfect enlightenment).' 'At that time, the young child's parents sought their child and went to the place of the Unconquerable Banner Tathagata (Mònéngshèngchuáng Rúlái, Tathagata of the Invincible Banner), bowed their heads in reverence, and retreated to one side. The young child greeted his parents and inquired after their well-being, praising them in verse: 'I aspire to the path of the Buddha, having compassion for all living beings; leisure is difficult to obtain, and parents should also make vows. Please observe the body of the perfectly enlightened one, adorned with various auspicious marks; wisdom is boundless, who would not generate the aspiration for enlightenment? Only parents who see Shakyamuni Buddha (Shìjiāmóunífó) can escape the world and abandon their homes; following the teachings of wonderful wisdom, one can learn to become a tranquil and determined person.' The parents immediately replied: 'We also delight in the path of the Buddha, receiving inspiration from you, and we also wish to abandon our homes.'

。』」

佛告舍利弗：「於時幼童化其父母及五百人，悉念學法志於無上正真之道，皆于佛世棄家為道。時佛教之行菩薩道、六度無極、四等、四恩，分別解空，精進不懈自致得佛。卿舍利弗！欲知爾時慧王比丘為法師者，豈異人乎？勿作斯觀。所以者何？則軟首童真也。其離垢臂尊者子者，則吾是也。昔往古世，軟首童真以膳見施供養佛眾，令發無上正真道意，則是本身初發意原，以是之故而當知之。今者如來所成聖覺無極之慧、十種力、四無所畏、十八不共無掛礙慧，皆是軟首所勸之恩。所以者何？因從發意至諸通慧，如佛所蒙因致大道。今吾觀睹十方世界，不可稱限不可計會，諸佛國土今現在者，諸佛世尊同號能仁，悉是仁者軟首所勸。或號咸聖、或號明星、或名所歡、或名錠光、或謂離漏、或謂妙勝。」

佛告舍利弗：「今我一劫若過一劫，宣揚演說諸佛名號，軟首大士所開化者，於今現在轉於法輪不可稱限，何況有行菩薩乘者？或有處於兜率天者；或有退來入母胞胎，而復出生舍家為道；或坐佛樹、或處道場，成最正覺不可限喻，其有欲說誠諦之事審實無虛，軟首童真則諸菩薩之父母也，愍哀勸化興顯大道，所生親者則當謂于軟首童真！曏者軟首宣揚報恩今復伸說，雖當食者施我缽膳所食之餘

【現代漢語翻譯】佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）: 『當時那個幼童感化了他的父母和五百人，都立志學習佛法，追求無上正真之道，都在佛陀住世時捨棄家庭出家修行。當時佛陀教導他們修行菩薩道、六度波羅蜜（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）、四等心（慈、悲、喜、舍）、四恩（父母恩、眾生恩、國王恩、三寶恩），分別解釋空性，精進不懈，最終證得佛果。舍利弗，你想知道那時作為法師的慧王比丘（Wise King Bhiksu）是誰嗎？不要這樣看。為什麼呢？他就是軟首童真（Soft-headed Youth）。那位離垢臂尊者（Spotless Arm）的兒子，就是我。過去很久以前，軟首童真用膳食供養佛和僧眾，使他們發起無上正真道意，這就是我本身最初發心的緣起，因此應當知道。現在如來所成就的聖覺無極之智慧、十種力量（Ten Powers of a Buddha，如實知是處非處智力、如實知過現未來業報智力、如實知諸禪解脫三昧智力、如實知諸根勝劣智力、如實知種種界智力、如實知種種解智力、如實知一切至所道智力、如實知天眼無礙智力、如實知宿命無漏智力、如實知永斷習氣智力）、四無所畏（Four Fearlessnesses，正等覺無畏、一切法無畏、說障法無畏、說盡苦道無畏）、十八不共法（Eighteen Unique Qualities of a Buddha），無掛礙的智慧，都是軟首童真勸化的恩德。為什麼呢？因為從發心到獲得各種神通智慧，都像佛陀所蒙受的恩惠而達到大道。現在我觀察十方世界，不可稱量不可計數，諸佛國土現在住世的，諸佛世尊同號能仁（Sakyamuni，釋迦牟尼佛的稱號），都是仁者軟首所勸化的。有的名號為咸聖、有的名號為明星、有的名號為所歡、有的名號為錠光（Dipamkara，燃燈佛，過去佛之一）、有的名為離漏、有的名為妙勝。』佛告訴舍利弗：『現在我用一劫或超過一劫的時間，宣揚演說諸佛的名號，軟首大士所開化的人，到現在還在轉法輪（Turning the Wheel of Dharma，傳播佛法），不可稱量不可計數，更何況是修行菩薩乘的人呢？有的住在兜率天（Tusita Heaven，彌勒菩薩居住的凈土）；有的從兜率天退下來進入母親的胞胎，然後出生捨棄家庭出家修行；有的坐在菩提樹下、有的在道場中，成就最正覺，不可限量比喻，如果有想說真實不虛的事情，軟首童真就是諸菩薩的父母，憐憫勸化，興盛顯揚大道，所生的親人就應當認為是軟首童真！先前軟首宣揚報恩現在再次陳述，即使是當時食用者施捨給我的缽中食物所剩下的』

【English Translation】 The Buddha told Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'At that time, the young boy transformed his parents and five hundred people, all of whom were determined to study the Dharma and aspire to the unsurpassed, true, and correct path. They all renounced their homes to practice the Dharma during the Buddha's lifetime. At that time, the Buddha taught them to practice the Bodhisattva path, the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna), the Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Four Kinds of Gratitude (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Three Jewels), separately explaining emptiness, diligently and tirelessly striving to attain Buddhahood. Sariputra, do you want to know who the Wise King Bhiksu (Wise King Bhiksu) who was the Dharma teacher at that time was? Do not view it that way. Why? It was the Soft-headed Youth (Soft-headed Youth). The son of the Spotless Arm (Spotless Arm), that is me. In the distant past, the Soft-headed Youth offered food to the Buddha and the Sangha, causing them to generate the unsurpassed, true, and correct aspiration for enlightenment. This was the origin of my own initial aspiration, and therefore you should know this. Now, the unsurpassed wisdom of the Holy Enlightenment attained by the Tathagata, the Ten Powers (Ten Powers of a Buddha, the power to know what is possible and impossible, the power to know the consequences of actions in the past, present, and future, the power to know the different inclinations of beings, the power to know the different realms, the power to know the different levels of understanding, the power to know the path leading everywhere, the power of unobstructed heavenly eye, the power to know past lives without defilements, the power to know the complete eradication of habits), the Four Fearlessnesses (Four Fearlessnesses, fearlessness of perfect enlightenment, fearlessness of all dharmas, fearlessness of proclaiming the hindrances, fearlessness of proclaiming the path to the end of suffering), the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha), and the unobstructed wisdom, are all due to the encouragement of the Soft-headed Youth. Why? Because from the initial aspiration to the attainment of various supernatural powers and wisdom, it is like the grace received by the Buddha that led to the Great Path. Now, I observe the ten directions of the world, immeasurable and countless, the Buddha lands that are now present, the Buddhas, World Honored Ones, all with the same name Sakyamuni (Sakyamuni, the title of Sakyamuni Buddha), are all encouraged by the benevolent Soft-headed Youth. Some are named Universal Sage, some are named Bright Star, some are named Joyful, some are named Dipamkara (Dipamkara, the name of a past Buddha), some are named Free from Leakage, some are named Wonderfully Victorious.' The Buddha told Sariputra: 'Now, if I were to spend one kalpa or more than one kalpa, proclaiming and expounding the names of the Buddhas, the people enlightened by the Soft-headed Great Being, who are still turning the Wheel of Dharma (Turning the Wheel of Dharma, spreading the Dharma) at present, are immeasurable and countless, let alone those who are practicing the Bodhisattva path? Some reside in the Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva resides); some descend from the Tusita Heaven and enter the womb of a mother, and then are born, renounce their homes, and practice the Dharma; some sit under the Bodhi tree, some are in the Bodhimanda, attaining the most perfect enlightenment, which cannot be limited by metaphors. If there is anyone who wants to speak truthfully and without falsehood, the Soft-headed Youth is the parent of all Bodhisattvas, compassionately encouraging and transforming, promoting and manifesting the Great Path. Those who are born as relatives should be regarded as the Soft-headed Youth! Previously, the Soft-headed Youth proclaimed gratitude, and now I state it again, even the remnants of the food in the bowl that the eater offered to me at that time'

，吾前世時先有所施，正謂於斯。」

爾時千二百諸天子、欲墮落者各心念言：「當堅其志恭敬於法，察諸因緣去諸根原，今者現在世尊前所發願，軟首勸化及開餘人，使至於道而不退轉于無上正真，吾等云何而欲墮落？吾等何故在如來前，興卑賤意志崇小節？今當舍于聲聞、緣覺，慇勤志求無上正真道意。」

軟首伸掌示現變化，乃至下方光明王佛所處國土，而致缽來一切普入，又復講說往古開化所說經典。下方佛土此世尊界，不可計數眾生之類即發道心，十方世界群萌之儔，悉來供養軟首童真！諸佛世尊皆遣寶蓋供施經典。彼時寶蓋則覆三千大千佛國，從其寶蓋自然出音：「誠如能仁尊！如如來所贊稱揚，悉是軟首之所勸化。」

文殊師利普超三昧經卷上大正藏第 15 冊 No. 0627 文殊師利普超三昧經

文殊師利普超三昧經卷中

西晉月氏三藏竺法護譯

幼童品第四

爾時世尊告舍利弗：「假使有人為族姓子、若族姓女欲疾滅度，當發無上正真道意。所以者何？今吾睹見懼終始難，而不肯發無上正真道意，志願聲聞疾欲滅度，續在生死而有所慕。然諸菩薩通達精進，等住於法逮諸通慧為一切智。所以者何？乃往久遠過去世時，不可計會、不可思議

【現代漢語翻譯】現代漢語譯本：『我前世的時候先有所佈施，正是因為這個原因。』

當時一千二百位將要墮落的天子，各自心中想道：『應當堅定志向，恭敬佛法，觀察諸法因緣，去除煩惱的根源。如今在世尊面前所發的誓願，都是軟首（柔軟的頭髮，指軟首童真菩薩）勸化和開導他人，使他們達到正道，並且不退轉于無上正等正覺。我們怎麼能想要墮落呢？我們為何要在如來面前，興起卑賤的意志，崇尚小的節操？現在應當捨棄聲聞、緣覺的境界，慇勤地誌求無上正等正覺的菩提心。』

軟首（柔軟的頭髮，指軟首童真菩薩）伸出手掌，示現變化，乃至下方光明王佛所處的國土，並且把缽拿來，一切都普入其中。又講述過去開化眾生所說的經典。下方佛土這位世尊的境界，不可計數的眾生都因此發起道心。十方世界的眾多生靈，都來供養軟首童真（柔軟的頭髮，指軟首童真菩薩）！諸佛世尊都派遣寶蓋來供養經典。當時寶蓋覆蓋三千大千佛國，從寶蓋中自然發出聲音：『確實像能仁尊（釋迦牟尼佛的稱號）所說的那樣！如來所讚歎稱揚的，都是軟首（柔軟的頭髮，指軟首童真菩薩）所勸化的。』

《文殊師利普超三昧經》捲上大正藏第15冊 No. 0627 《文殊師利普超三昧經》

《文殊師利普超三昧經》卷中

西晉月氏三藏竺法護譯

幼童品第四

當時世尊告訴舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）：『假使有人，無論是善男子還是善女人，想要快速地滅度，應當發起無上正等正覺的菩提心。這是什麼原因呢？現在我看到他們害怕終結和開始的艱難，而不肯發起無上正等正覺的菩提心，只願意追求聲聞的境界，想要快速地滅度，繼續在生死輪迴中有所貪戀。然而諸位菩薩通達精進，平等地安住於法中，獲得各種神通智慧，爲了成就一切種智（佛的智慧）。這是什麼原因呢？乃至於很久遠的過去世時，不可計數、不可思議

【English Translation】 English version: 'I had given alms in my previous life, and that is precisely why.'

At that time, the twelve hundred devas (heavenly beings) who were about to fall, each thought in their hearts: 'We should strengthen our resolve, respectfully follow the Dharma (teachings), observe the causes and conditions of all things, and remove the roots of afflictions. Now, the vows we made before the World Honored One (Buddha), are all due to the encouragement and guidance of Ruanshou (Soft Hair, referring to Ruanshou Kumara Bodhisattva), leading others to the path and preventing them from regressing from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). How can we desire to fall? Why should we, in the presence of the Tathagata (another name for the Buddha), give rise to base intentions and cherish small virtues? Now we should abandon the realms of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), and diligently aspire to the Bodhicitta (mind of enlightenment) of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

Ruanshou (Soft Hair, referring to Ruanshou Kumara Bodhisattva) extended his palm, manifesting transformations, even to the land where the Light King Buddha was dwelling below, and brought the bowl, and everything entered into it universally. He also lectured on the scriptures spoken in the past to enlighten beings. In the Buddha-land below, in the realm of this World Honored One (Buddha), countless beings gave rise to the Bodhicitta (mind of enlightenment). Beings from the ten directions came to make offerings to Ruanshou Kumara (Soft Hair, referring to Ruanshou Kumara Bodhisattva)! All the Buddhas, World Honored Ones (Buddha), sent jeweled canopies to offer the scriptures. At that time, the jeweled canopies covered the three thousand great thousand Buddha-lands, and from the canopies, a sound naturally arose: 'Indeed, as the Sakyamuni (the able one, referring to Sakyamuni Buddha) has said! All that the Tathagata (another name for the Buddha) has praised and extolled, is due to the encouragement of Ruanshou (Soft Hair, referring to Ruanshou Kumara Bodhisattva).'

Manjusri's Transcendental Samadhi Sutra, Volume 1 Taisho Tripitaka Volume 15, No. 0627 Manjusri's Transcendental Samadhi Sutra

Manjusri's Transcendental Samadhi Sutra, Volume 2

Translated by Dharmaraksa, Tripitaka Master of the Western Jin Dynasty

Chapter Four: The Young Child

At that time, the World Honored One (Buddha) told Sariputra (one of the ten great disciples of the Buddha, known for his wisdom): 'Suppose there is someone, whether a son or daughter of a good family, who desires to quickly attain Nirvana (liberation), they should arouse the Bodhicitta (mind of enlightenment) of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Why is that? Now I see that they fear the difficulties of ending and beginning, and are unwilling to arouse the Bodhicitta (mind of enlightenment) of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), only desiring to pursue the realm of Sravakas (hearers), wanting to quickly attain Nirvana (liberation), and continuing to be attached to Samsara (cycle of birth and death). However, the Bodhisattvas (enlightenment beings) understand and diligently advance, equally abiding in the Dharma (teachings), attaining various supernatural powers and wisdom, for the sake of achieving Sarvajna (all-knowing wisdom, the wisdom of the Buddha). Why is that? Even in the distant past, in immeasurable and inconceivable

無央數劫，時有如來號一切達，興出於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐！」

佛告舍利弗：「其一切達如來正覺，聲聞集會有百億眾，其佛壽命住百千歲。佛有聲聞上首弟子，智慧巍巍，名曰超殊；神足飄捷，次名大達。於時如來興五濁世，明旦正服著衣持缽，與諸聖眾眷屬圍繞，有大國號名聞物，入於斯城而行分衛。其大聲聞智慧最尊侍佛之右，神足最上侍佛之左，智慧博聞最殊勝者隨從佛后，八千菩薩而在前導，或化現身若如帝釋、或如梵天、如四天王、或天子形，嚴治道路。」

佛告舍利弗：「彼時如來向欲入城，見三幼童眾寶莊挍瓔珞其身，逍遙中路而共遊戲。時一幼童遙見如來晃然顯赫威神巍巍，端正無倫諸相寂定，志性澹泊獲上調順，第一靜寞降伏諸根，如仁賢龍象、如大淵渟清澄無垢，有三十二大人相、八十種好遍佈其體，如日出時光耀奕奕，與大眾俱如星中月。時一幼童謂二童曰：『汝等豈見如來乎？是者則為一切之尊無上眾祐！為世福田，光明灼灼煒曄難當，吾等僉然宜供養之，其進施者利慶弘大。』以頌讚曰：

「『斯者眾生尊！　　福田無有上；　　當供俱供養，　　施此祚無量。』

「第二幼童曰：

「

【現代漢語翻譯】現代漢語譯本：無央數劫（無數的劫），那時有一位如來，名號為一切達（Sarvatraga，意為普遍到達者），出現於世。他是如來（Tathagata，如實而來者）、至真（Arhat，應供者）、等正覺（Samyaksambuddha，正等覺者）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善於逝世者）、世間解（Lokavidu，知世間者）、無上士（Anuttara-purusa-damya-sarathi，無上調御丈夫）、道法御（Shasta devamanushyanam，天人師）、天人師（Shasta devamanushyanam，天人師），是佛（Buddha，覺者）、眾祐（Bhagavan，世尊）！'

佛告訴舍利弗（Sariputra，智慧第一的弟子）：『那位一切達如來正覺的聲聞（Sravaka，聽聞佛法者）弟子有百億之眾，佛的壽命長達百千歲。佛有聲聞弟子中的上首弟子，智慧巍峨，名叫超殊；神通迅速敏捷，名叫大達。當時，如來出現在五濁惡世（Kashaya，充滿煩惱的時代），清晨穿戴整齊，拿著缽，與眾多聖眾眷屬圍繞，有一個大國名叫聞物，進入這座城市進行乞食。大聲聞弟子中智慧最尊貴者侍立在佛的右邊，神通最上者侍立在佛的左邊，智慧博聞最殊勝者跟隨在佛的後面，八千菩薩在前面引導，或者化現成帝釋（Indra，眾神之王）、或者化現成梵天（Brahma，創造之神）、或者化現成四大天王（Chatur Maharajika，守護世界的四位天神）、或者化現成天子的形象，莊嚴整治道路。』

佛告訴舍利弗：『那時，如來將要進入城市，看見三個幼童，用眾多的寶物裝飾，瓔珞纏繞身體，悠閒地在路中央一起玩耍。當時，一個幼童遠遠地看見如來光芒四射，威嚴神聖，端正無比，諸相寂靜，心性淡泊，獲得上等的調伏順從，第一等的寂靜，降伏諸根，如同仁慈賢良的龍象，如同深淵般清澈平靜，沒有一絲污垢，具有三十二種大丈夫相（Lakshana，佛陀的身體特徵）、八十種隨形好（Anuvyanjana，佛陀次要的身體特徵）遍佈全身，如同太陽升起時，光芒閃耀，與大眾在一起，如同星星中的月亮。當時，一個幼童對另外兩個童子說：「你們難道看見如來了嗎？這位就是一切眾生中最尊貴的，無上的庇護者！是世間的福田，光明閃耀，難以逼視，我們都應該供養他，施捨給他會帶來巨大的利益和福慶。」他用頌歌讚歎道：』

『這位是眾生尊！福田無有上；當供俱供養，施此祚無量。』

『第二個幼童說：』

【English Translation】 English version: Innumerable kalpas (aeons) ago, there was a Tathagata (He who has thus come), named Sarvatraga (All-Reaching), appearing in the world. He was a Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta devamanushyanam (Teacher of Gods and Men), Buddha (Enlightened One), and Bhagavan (World-Honored One)!'

The Buddha told Sariputra (Disciple foremost in wisdom): 'That Sarvatraga Tathagata, Perfectly Enlightened One, had a sangha (community) of Shravaka (listeners) of a hundred billion. The Buddha's lifespan was a hundred thousand years. The Buddha had chief disciples among the Shravakas, with towering wisdom, named Chao Shu; and with swift supernatural powers, named Da Da. At that time, the Tathagata appeared in the world of the five defilements (Kashaya, age of decay), in the morning, properly dressed, carrying his bowl, surrounded by a retinue of holy beings. There was a great kingdom named Wen Wu, and he entered this city to beg for alms. The great Shravaka with the most esteemed wisdom attended to the Buddha's right, the one with the greatest supernatural powers attended to the Buddha's left, and the one with the most outstanding wisdom and learning followed behind the Buddha. Eight thousand Bodhisattvas (Enlightenment beings) led the way, some manifesting as Indra (King of the Gods), some as Brahma (Creator God), some as the Four Heavenly Kings (Guardians of the Four Directions), or as the forms of celestial beings, adorning and preparing the road.'

The Buddha told Sariputra: 'At that time, as the Tathagata was about to enter the city, he saw three young children, adorned with many treasures and wearing necklaces, leisurely playing in the middle of the road. One of the children, seeing the Tathagata from afar, radiant and majestic, with unparalleled dignity, all features serene and composed, with a mind of tranquility, having attained supreme taming and obedience, the foremost stillness, subduing all senses, like a benevolent and wise dragon-elephant, like a deep pool, clear and pure, without any defilement, possessing the thirty-two major marks (Lakshana, physical characteristics of the Buddha) and eighty minor marks (Anuvyanjana, secondary physical characteristics of the Buddha) covering his body, like the sun rising, its light shining brightly, together with the assembly, like the moon among the stars. One of the children said to the other two: 'Have you seen the Tathagata? This is the most honored of all beings, the unsurpassed protector! He is the field of merit for the world, his light shining brightly, difficult to gaze upon. We should all offer him our respect and offerings, for giving to him will bring great benefits and blessings.' He praised him with a verse:'

'This one is the honored of beings! The field of merit unsurpassed; We should all offer our respect and offerings, Giving to him brings immeasurable blessings.'

'The second child said:'

『今我無異花，　　亦無雜澤香；　　斯聖無等倫，　　當何以供養？』

「於是一童即脫頸著珠瓔價直百千，以頌讚曰：

「『當以此供養，　　無上之福田；　　何所明智者，　　見斯有所吝？』

「於時二童效彼童子，各各解脫頸著珠瓔，以手執持，而歌頌曰：

「『具供養正覺，　　度泛湍江波；　　脫無量志意，　　住于平等法。』

「爾時一童謂二童曰：『汝等以斯德本何所志求？』一童子曰：

「『其在世尊傍，　　右面大聲聞；　　智慧尊第一，　　吾誓願如斯！』

「二童子曰：

「『猶如世尊傍，　　左面大聲聞；　　神足超最尊，　　吾誓願如斯！』

「於時二童謂一童曰：『族姓子！以斯德本欲誓何愿？』一童報曰：

「『如今者如來、　　至真等正覺！　　普見一切達！　　猶若師子步。　　照耀大眾會，　　吾身誓若斯！　　三界尊第一，　　度脫諸十方。』

「時一幼童，這說此已，尋虛空中八千天子俱讚歎曰：『善哉善哉！快說此言，今仁發意，天上世間悉蒙救護。』」

佛告舍利弗：「時一切達如來正覺邊，有侍者名曰海意，博聞最尊，而告之曰：『寧見三童各執珠瓔而游來乎？』對曰：『已見。天中之

【現代漢語翻譯】現代漢語譯本『如今我沒有特別的花，也沒有各種香料；這位聖者無與倫比，應當用什麼來供養呢？』於是，一個童子解下他脖子上價值百千的珠瓔，用頌歌讚歎道：『應當用這個來供養，無上的福田；哪位明智的人，會吝惜這個呢？』當時，兩個童子效仿那個童子，各自解下脖子上的珠瓔，用手拿著，歌頌道：『具足供養正覺（Sammasambuddha，完全覺悟者），度過湍急的江河波濤；脫離無量的志意，安住于平等之法。』當時，一個童子對兩個童子說：『你們用這個功德想要祈求什麼？』一個童子說：『在世尊（Bhagavan，佛陀）旁邊，右邊的大聲聞（Mahasravaka，偉大的弟子）；智慧最為尊貴第一，我發誓愿如此！』兩個童子說：『猶如世尊旁邊，左邊的大聲聞；神足（神通）超越最為尊貴，我發誓愿如此！』當時，兩個童子對一個童子說：『族姓子！用這個功德想要發什麼愿？』一個童子回答說：『如今像如來（Tathagata，佛陀的稱號之一）、至真（Satya，真理）、等正覺（Sammasambuddha，完全覺悟者）一樣！普遍見到一切通達！猶如獅子行走。照耀大眾集會，我自身發誓愿如此！三界（Trailokya，欲界、色界、無色界）之中最為尊貴第一，度脫十方一切眾生。』當時，一個幼童說完這些話后，隨即虛空中八千天子都讚歎說：『善哉善哉！說得好啊！如今您發起這個心意，天上人間都蒙受救護。』佛（Buddha）告訴舍利弗（Sariputra，佛陀的十大弟子之一）: 『當時一切達如來正覺（Sammasambuddha，完全覺悟者）身邊，有一位侍者名叫海意，博聞最為尊貴，他說道：『您是否看見三個童子各自拿著珠瓔走來走去？』回答說：『已經看見了。天中之』

【English Translation】 English version 『Now I have no special flowers, nor various fragrant perfumes; this Holy One is unparalleled, what shall I use to offer?』 Then a child took off the pearl necklace worth a hundred thousand from his neck and praised with a verse: 『This should be used to offer to the supreme field of merit; what wise person would be stingy with this?』 At that time, two children imitated that child, each untied the pearl necklace from their necks, held them in their hands, and sang: 『Fully offering to the Sammasambuddha (Perfectly Enlightened One), crossing the turbulent river waves; freeing from immeasurable intentions, abiding in the Dharma of equality.』 At that time, one child said to the two children: 『What do you wish to seek with this merit?』 One child said: 『Beside the Bhagavan (Buddha), the great Sravaka (Great Disciple) on the right side; the most venerable and foremost in wisdom, I vow to be like that!』 The two children said: 『Like beside the Bhagavan (Buddha), the great Sravaka (Great Disciple) on the left side; the most venerable in supernatural powers, I vow to be like that!』 At that time, the two children said to one child: 『Son of a good family! What vow do you wish to make with this merit?』 One child replied: 『Now like the Tathagata (One who has thus come), Satya (Truth), the Sammasambuddha (Perfectly Enlightened One)! Universally seeing and understanding everything! Like a lion's walk. Illuminating the assembly of the masses, I vow to be like that! The most venerable and foremost in the Trailokya (Three Realms), delivering all beings in the ten directions.』 At that time, after a young child said this, eight thousand devas (gods) in the empty sky all praised: 『Excellent! Excellent! Well said! Now that you have aroused this intention, both heaven and earth are protected.』 The Buddha (Buddha) told Sariputra (One of the Buddha's ten great disciples): 『At that time, beside the Sammasambuddha (Perfectly Enlightened One) Sariputra, there was an attendant named Haiyi, the most venerable in learning, and he said: 『Have you seen the three children each holding pearl necklaces walking around?』 He replied: 『I have seen them. Among the gods』

天！』世尊告曰：『比丘！欲知中央幼童，建其志性巍巍難量；一一步中超越百劫終始之患。其一舉足功德之本，當更百臨轉輪聖王，受帝釋位亦復如斯！升生梵天為梵天王亦當如是！一一舉足功德之本更見百佛。』時三幼童往詣一切達如來所，稽首足下，以寶珠瓔散世尊上。其發小意為聲聞者，所散珠瓔住兩肩上；其一童發諸通慧心，所散珠瓔在於佛上虛空之中，變為交露重閣、棚帳，四峙周障莊嚴平等，化于其中而為床座，如來處之。

「於是一切達如來尋而欣笑。侍者啟問：『唯然，世尊！以何故笑，笑會有意？』如來告曰：『海意！汝睹於斯二童發聲聞意，手執珠瓔散如來乎？』對曰：『已見。大聖！』又告比丘：『欲知二童懼生死難，發怯弱意意求救護，猶是不發無上正真道意，欲得聲聞為尊弟子，然後來世皆當得證，一者智慧最尊，二者神足無雙。』」

佛告舍利弗：「卿意疑乎？時中央童發諸通慧者，則吾身是！愿右面童者，舍利弗是；愿左面童者，大目揵連是。舍利弗！觀卿等本時懼生死難，雖殖德本不能發無上正真道意，心志怯弱欲疾滅度不能超速，甫因吾法而得無為，今寧睹吾諸通慧耶？汝等之友為佛弟子乃得解脫，以是之故當作斯觀。假使有人慾成滅度，當發無上正真道意。所以

【現代漢語翻譯】現代漢語譯本：『天啊！』世尊告訴比丘：『想要知道中央的幼童，建立了他志向的偉大，難以衡量；每走一步都能超越百劫的生死之患。他每抬一次腳所產生的功德，相當於一百次成為轉輪聖王，或者一百次成為帝釋天！升到梵天成為梵天王也是如此！每抬一次腳所產生的功德，還能見到一百尊佛。』當時三個幼童前往一切達如來（Sarvatathāgata，一切如來）處，叩拜在他的腳下，用寶珠瓔珞散在世尊身上。其中發心想成為聲聞（Śrāvaka，聽聞佛法而悟道者）的幼童，所散的珠瓔停留在如來的兩肩上；其中一個發諸種神通智慧之心的幼童，所散的珠瓔在佛陀上方的虛空中，變化成交錯顯露的重閣、棚帳，四周環繞著莊嚴平等的屏障，在其中幻化出床座，如來就坐在上面。『於是一切達如來隨即欣然微笑。侍者請問：『世尊，您因為什麼而笑，這個笑容有什麼含義？』如來告訴他：『海意！你看到這兩個孩子發了聲聞之心，用手拿著珠瓔散在如來身上嗎？』回答說：『已經看到了，大聖！』如來又告訴比丘：『要知道這兩個孩子害怕生死的苦難，發了怯弱的心，想要尋求救護，還是沒有發起無上正真道的心，想要得到聲聞的果位成為我的尊貴弟子，那麼他們將來都會證得果位，一個智慧最為尊貴，一個神通無人能比。』佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『你心裡有疑問嗎？當時中央的幼童發了各種神通智慧，就是我的前身！發願在右邊的幼童，就是舍利弗；發願在左邊的幼童，就是大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）。舍利弗！看你們當初害怕生死的苦難，雖然種下了德行的根本，卻不能發起無上正真道的心，心志怯弱想要快速滅度卻不能超越，剛開始依靠我的佛法才得以證得無為的境界，現在難道看到了我的各種神通智慧了嗎？你們的朋友成為佛的弟子才得以解脫，因此應當這樣看待。假使有人想要成就滅度，應當發起無上正真道的心。』

【English Translation】 English version: 'Heavens!' The World Honored One told the Bhikshu (Bhikkhu, Buddhist monk): 'If you want to know about the central child, he has established a lofty and immeasurable aspiration; with each step, he transcends the suffering of hundreds of kalpas (aeons). The merit of each footstep is equivalent to becoming a Chakravartin (universal monarch) a hundred times, or becoming Indra (king of the gods) a hundred times! Ascending to the Brahma heaven to become the Brahma king is also the same! The merit of each footstep also allows one to see a hundred Buddhas.' At that time, the three children went to Sarvatathāgata (all Tathagatas) , bowed at his feet, and scattered jeweled necklaces upon the World Honored One. The child who aspired to become a Śrāvaka (hearer, disciple), the scattered jeweled necklaces remained on the Buddha's shoulders; the child who aspired to various wisdoms and spiritual powers, the scattered jeweled necklaces in the Buddha's space above, transformed into interweaving pavilions and canopies, with surrounding barriers of equal splendor, and within it, a seat was manifested, where the Tathagata (Buddha) sat. 'Then Sarvatathāgata smiled with joy. The attendant asked: 'World Honored One! Why do you smile, what is the meaning of this smile?' The Tathagata told him: 'Sea Intent! Did you see these two children who aspired to become Śrāvakas, holding jeweled necklaces and scattering them upon the Tathagata?' He replied: 'I have seen it, Great Sage!' The Buddha further told the Bhikshus: 'Know that these two children feared the suffering of birth and death, and developed a timid mind, seeking refuge, yet they did not generate the mind for Anuttarā-Samyak-Sambodhi (unsurpassed perfect enlightenment), desiring to attain the state of Śrāvaka and become my honored disciples, then in the future they will all attain enlightenment, one with the most supreme wisdom, and the other with unparalleled spiritual powers.' The Buddha told Śāriputra (one of the Buddha's chief disciples, known for his wisdom): 'Do you have doubts in your mind? The child in the center who developed various wisdoms and spiritual powers, that was my past self! The child who wished to be on the right side, that is Śāriputra; the child who wished to be on the left side, that is Mahāmaudgalyāyana (one of the Buddha's chief disciples, known for his spiritual powers). Śāriputra! See how you were afraid of the suffering of birth and death, although you planted the roots of virtue, you could not generate the mind for Anuttarā-Samyak-Sambodhi, your minds were timid, desiring to quickly attain Nirvana (liberation) but unable to transcend quickly, only through my Dharma (teachings) did you attain the state of non-action, now have you seen my various wisdoms and spiritual powers? Your friends became disciples of the Buddha and were able to attain liberation, therefore you should view it in this way. If someone desires to achieve Nirvana, they should generate the mind for Anuttarā-Samyak-Sambodhi.'

者何？所言超速，謂諸通慧莫能過者，諦而無欺其乘第一，普安一切群生之類，則諸通慧也。為最微妙特尊無上；為無等倫無有疇匹；為無雙比無能出來，無掛礙乘，一切聲聞、緣覺之乘所不能及，是則名曰諸通慧乘。」

佛時說斯大乘法典，則一萬衆人發無上正真道意。

應時彼諸大聲聞、賢者舍利弗、大目揵連、大迦葉、離越、阿難、律和利、分耨文陀尼子、尊者須菩提等，自投于地稽首佛足，俱白世尊：「唯然，大聖！若族姓子、族姓女發大意者，當供養之，微妙解脫處至真行。所以者何？正使百千諸佛世尊為吾等說諸通慧行，不能堪任無有勢力，發通慧心一切慧者無所掛礙殊勝難及，寧令吾等犯五逆罪，在於無間而不中止，不捨于無上正真道意而為聲聞。所以者何？設犯逆罪墜于地獄受諸苦毒，其痛會畢從地獄出而不違遠。無所掛礙諸通慧心，計如今者當何所施無所堪諧，焚燒正真敗壞根原，于茲佛慧無掛礙智非是佛器。譬如終沒之士無益親屬；吾等如是，以聲聞乘而志解脫，舍於一切、無益眾生。譬如此地多所饒潤一切群萌，二足、四足、若多足者。如是世尊！其發無上正真道意，天上天下蒙恩獲度。」

無吾我品第五

爾時世尊說斯本末向欲竟已，王阿阇世乘駟馬將四部兵象車

步騎，往詣佛所稽首佛足，右繞三匝退坐一面，白世尊曰：「唯，天中天！眾生所住，何所依因？何緣而興？何由得罪？」

佛告王曰：「已住吾我、人、壽、命者，眾生由此而造罪釁，依猗貪身興緣顛倒，群萌因斯而起災患。」

又問：「其貪身者根原所在？」

世尊答曰：「其貪身者無慧為本。」

又問：「其無慧者何所為本？」

答曰：「所念邪支則是其本。」

又問：「所念邪支何所是根？」

答曰：「虛偽是根。」

又問：「虛偽何所是根？」

答曰：「無實諸想是則為根。」

又問：「無實諸想何所是根？」

答曰：「謂無所有無覺是根。」

又問：「何謂無有無覺？」

答曰：「謂無生無有是謂無覺。」

又問：「不生不有當何計之？數在何所？」

答曰：「其不生不有，彼無有計。」

又問：「狐疑之事何因緣起？」

答曰：「其狐疑者從猶豫起。」

又問：「猶豫為何所是？」

答曰：「賢聖所說誠諦之語，聞則懷疑，斯謂猶豫。」

又問：「何所賢聖何言審諦？」

世尊答曰：「其賢聖者，謂除一切愛慾諸見；其審諦者，知一切法悉無所有。」

王

【現代漢語翻譯】現代漢語譯本：步騎來到佛陀所在的地方，向佛陀的腳稽首，然後右繞佛陀三圈，退到一旁坐下，對世尊說：『是的，天中之天（佛陀的尊稱）！眾生所居住的世界，依靠什麼而存在？因什麼緣故而興起？又因為什麼而產生罪過？』佛陀告訴國王說：『執著于「我」、「人」、「壽者」、「命者」這些概念的人，眾生因此而造作罪惡。依靠和執著于貪戀身體，興起種種顛倒的見解，眾生因此而產生災禍。』國王又問：『那麼，貪戀身體的根源在哪裡呢？』世尊回答說：『貪戀身體以沒有智慧為根本。』國王又問：『那麼，沒有智慧又以什麼為根本呢？』佛陀回答說：『錯誤的念頭就是它的根本。』國王又問：『錯誤的念頭又以什麼為根源呢？』佛陀回答說：『虛偽是它的根源。』國王又問：『虛偽又以什麼為根源呢？』佛陀回答說：『不真實的各種想法就是它的根源。』國王又問：『不真實的各種想法又以什麼為根源呢？』佛陀回答說：『所謂的無所有、無覺知就是它的根源。』國王又問：『什麼叫做無所有、無覺知呢？』佛陀回答說：『所謂的無生、無有，這就是所謂的無覺知。』國王又問：『不生不有，應當如何看待它？它存在於哪裡呢？』佛陀回答說：『對於不生不有的事物，沒有辦法去計算它。』國王又問：『疑惑的事情因什麼緣故而產生呢？』佛陀回答說：『疑惑的事情從猶豫不決產生。』國王又問：『猶豫不決又是什麼呢？』佛陀回答說：『對於賢聖所說的真實不虛的話語，聽了之後產生懷疑，這就是猶豫不決。』國王又問：『什麼是賢聖？什麼話是真實不虛的呢？』世尊回答說：『所謂的賢聖，就是指斷除一切愛慾和各種見解的人；所謂真實不虛的話，就是指了知一切法都是空無所有的。』國王

【English Translation】 English version: Buqi (name of a person, could also mean 'on foot and horseback') went to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, retreated and sat to one side, and said to the World Honored One: 'Yes, O Supreme Among Gods (a title for the Buddha)! What do sentient beings rely on to dwell? What causes their arising? And how do they incur offenses?' The Buddha told the king: 'Sentient beings who cling to the notions of 'I', 'person', 'long life', and 'life' create sins because of this. Relying on and clinging to the desire for the body, they give rise to inverted views, and all beings thus experience calamities.' The king then asked: 'Where is the root of this clinging to the body?' The World Honored One replied: 'Clinging to the body has its root in the absence of wisdom.' The king then asked: 'What is the root of the absence of wisdom?' The Buddha replied: 'Wrong thoughts are its root.' The king then asked: 'What is the root of wrong thoughts?' The Buddha replied: 'Falsehood is the root.' The king then asked: 'What is the root of falsehood?' The Buddha replied: 'Unreal thoughts are the root.' The king then asked: 'What is the root of unreal thoughts?' The Buddha replied: 'The notion of non-existence and non-awareness is the root.' The king then asked: 'What is meant by non-existence and non-awareness?' The Buddha replied: 'What is un-born and non-existent is called non-awareness.' The king then asked: 'How should we regard what is un-born and non-existent? Where does it exist?' The Buddha replied: 'What is un-born and non-existent cannot be calculated.' The king then asked: 'What causes doubt to arise?' The Buddha replied: 'Doubt arises from hesitation.' The king then asked: 'What is hesitation?' The Buddha replied: 'When one hears the truthful words spoken by the wise and noble, and then doubts them, this is hesitation.' The king then asked: 'Who are the wise and noble, and what words are truthful?' The World Honored One replied: 'The wise and noble are those who have eliminated all desires and views; truthful words are those that know all dharmas are empty and without substance.' King

阿阇世白世尊曰：「所謂賢聖無所有者，實為虛偽，世尊安住從已勞塵，而造立之猗著於世間，諸賢聖所講說者，而心猶豫，獲不可計殃釁之罪。我乎，世尊！父無愆咎，無所䩭綴而危其命。貪國土故或於財寶，迷於榮貴荒于產業，耽利宰民而圖逆害，持疑怵惕不能自寧，若在歡會戲樂無娛；若在中宮婇女嬉遊；若坐、若臥有所決正；若在獨處聽省國事處群僚上，晝夜憂悸不能捨卻沉吟之結；不歆飲食，雖有美饌不以為甘；其目昧昧所睹瞢瞢，顏貌憔悴心恒戰灼所處不安，畏壽終后墜于地獄。仰惟如來！其恐怖者能使無懼；其盲冥者惠授眼目；其沉沒者而拯拔之；遭苦惱者使獲大安；無所歸者而受其歸；其無護者而為救濟；其貧窮者給施財業；其有病者訊息療治；其墮邪徑示以正路；其在正路為興大哀；其心忍勞不以為患，等恤群黎其慈堅固究竟本末，不以苦樂而有動轉。

「如來所興救度眾生，無所遺漏不捨一人。私怙世尊！垂恩安慰除其惶懅，孤無有救惟為作救，令飢渴者而得飽滿，今已虛乏而欲躄地惟蒙扶接；今無所歸愿受其歸；今已沉沒愿加拯拔，我身得無墮大地獄至於無擇。唯然，大聖！如應說法決我狐疑，解散愁結令無猶豫，使其重罪而得微輕。」

於時世尊而心念曰：「王阿阇世所說聰達

【現代漢語翻譯】現代漢語譯本阿阇世（Ajatasattu，未生怨）對世尊（Bhagavan，佛陀）說：『所謂賢聖一無所有，實際上是虛偽的。世尊安住于已離勞塵的狀態，卻在世間建立執著。諸位賢聖所講說的，使我心生猶豫，並因此獲得不可計量的罪過。世尊！我的父親並沒有過錯，也沒有任何可以指責的地方，我卻要危及他的性命。因為貪圖國土，或者爲了財寶，沉迷於榮華富貴，荒廢產業，貪圖利益而殘害百姓，心懷猜疑恐懼而不能自安。即使在歡會嬉戲時也毫無樂趣；即使在中宮與婇女嬉戲遊樂；無論是坐著、躺著，還是處理政事；即使獨自一人聽取群臣彙報國事，也日夜憂慮恐懼，無法擺脫沉思的困擾；不覺得飲食美味，即使有美味佳餚也不覺得甘甜；眼睛昏花，所見模糊不清，面容憔悴，內心 постоянно 戰慄不安，所處之地也感到不安，害怕死後墮入地獄。仰望如來！您的恐怖能使人無所畏懼；您的盲冥能使人獲得光明；您的沉沒能使人得到拯救；您的苦惱能使人獲得大安；您的無所歸依能使人得到歸宿；您的無所庇護能使人得到救濟；您的貧窮能使人得到財富；您的疾病能得到治療；您的邪路能得到正路；您在正路上能興起大慈悲；您的內心能忍受勞苦而不以為患，平等地憐憫百姓，您的慈悲堅固，究竟本末，不因苦樂而動搖。』『如來所興起的救度眾生之事，沒有遺漏，不捨棄一人。私下仰仗世尊！請您垂恩安慰，消除我的恐懼，我孤立無援，唯有您能作為我的救助，讓飢渴的人得到飽滿，現在我已經虛弱乏力，想要倒地，唯有您能扶持我；現在我無所歸依，愿您接受我的歸依；現在我已沉沒，愿您加以拯救，使我免於墮入大地獄，乃至無間地獄。唯愿大聖！如應說法，解除我的狐疑，解開我的愁結，使我不再猶豫，使我的重罪得以減輕。』這時，世尊心中想到：『阿阇世王所說的話非常聰慧通達。』

【English Translation】 English version Ajatasattu (Ajatasattu, the Unborn Enemy) said to the World-Honored One (Bhagavan, the Buddha): 'The so-called sages who possess nothing are actually false. The World-Honored One dwells in a state free from the dust of labor, yet establishes attachments in the world. What the sages speak causes me to hesitate and incur immeasurable sins. World-Honored One! My father has committed no fault, nor is there anything to reproach him for, yet I intend to endanger his life. Because of greed for the kingdom, or for treasures, being infatuated with glory and wealth, neglecting industry, coveting profit and harming the people, harboring suspicion and fear, I cannot find peace. Even in joyful gatherings, there is no pleasure; even in the inner palace with concubines, there is no joy; whether sitting, lying down, or handling affairs of state; even alone listening to the reports of officials, I am constantly worried and fearful, unable to escape the entanglement of contemplation; I do not find food delicious, even if there are delicacies, they do not taste sweet; my eyes are dim, what I see is blurred, my face is haggard, my heart constantly trembles with unease, and I feel uneasy wherever I am, fearing that after death I will fall into hell. I look up to the Tathagata! Your terror can make people fearless; your blindness can grant people sight; your submersion can bring people salvation; your suffering can bring people great peace; your homelessness can give people a home; your defenselessness can give people protection; your poverty can give people wealth; your illness can be cured; your evil path can be shown the right path; your presence on the right path can arouse great compassion; your heart can endure hardship without complaint, equally pitying the people, your compassion is firm, ultimately complete, and does not waver because of suffering or joy.' 'The Tathagata's work of saving sentient beings is without omission, not abandoning a single person. I privately rely on the World-Honored One! Please bestow your grace and comfort, dispel my fear, I am isolated and helpless, only you can be my help, let the hungry and thirsty be satisfied, now I am weak and exhausted, wanting to fall to the ground, only you can support me; now I have nowhere to turn, I wish you to accept my refuge; now I am submerged, I wish you to save me, so that I may be spared from falling into the great hell, even the Avici Hell. I only wish, Great Sage! Speak the Dharma as appropriate, resolve my doubts, untie my worries, so that I no longer hesitate, and that my heavy sins may be lightened.' At that time, the World-Honored One thought in his heart: 'What King Ajatasattu has said is very intelligent and insightful.'

而甚微妙，所入之法甚為優奧，其餘人者莫能堪任為決狐疑令無餘結，其惟濡首能雪滯礙。」

時舍利弗承佛聖旨，謂王阿阇世：「欲辨疑惑，當饌肴膳請濡首童真，則當決王虛偽、塵勞、狐疑之結，鎮安國土及與中宮，受王床榻眾諸供膳，中宮婇女及諸侍從獲無量福，羅閱祇城摩竭大國，無數眾生皆亨利議。」

阿阇世王即前啟白濡首童真：「惟加愍哀，與其營從受小餐食。」

濡首答曰：「大王且止！已具足供。于正法律未有是記，受于衣服若食膳具悕望加哀。」

王則又曰：「當何陳露呈現丹赤？」

濡首答曰：「假使，大王！聞深妙業殊特真議，不恐不怖、不以畏懅、不以震懾、不難不懼，乃為加哀。正使，大王！不想念法，亦非無想，無想不想，如是行者乃為加哀。縱使，大王！不想去心亦無不想，不念來心亦無不想，于現在心亦無所受，乃為加哀。設使，大王！不墮邪見亦不滅除；亦無所見亦無不見，乃為加哀。」

王阿阇世又白濡首曰：「今之所說悉法所載，惟見愍傷當受其請？」

濡首答曰：「王當知之！法律所載，不以恩施供養分衛衣食之膳。若使，大王！不計有我、不計有人、不計有壽、不計有命，乃為加哀，為受供施。設使，大王！不自愛身、不

【現代漢語翻譯】現代漢語譯本：『這是多麼微妙啊，所進入的法門是多麼的優越深奧，其他人都不能勝任來決斷疑惑，使沒有剩餘的疑慮，只有濡首（Nuru Shou，童子的名字，意為『被潤濕的頭』）能夠消除滯礙。』當時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）領受了佛陀的聖旨，對阿阇世王（Ajatasattu，古印度摩揭陀國的國王）說：『想要辨明疑惑，應當準備肴膳，邀請濡首童真，他就能決斷大王的虛偽、塵勞、狐疑之結，安定國土以及後宮，接受大王的床榻和各種供養膳食，後宮的婇女以及侍從們都能獲得無量的福報，羅閱祇城（Rajagriha，古印度摩揭陀國的首都）和摩揭陀大國（Magadha，古印度十六雄國之一）無數的眾生都將享有利益。』阿阇世王隨即向前稟告濡首童真：『希望您能慈悲憐憫，和您的隨從們接受這小小的餐食。』濡首回答說：『大王請停止！我已經具足供養。在正法律中沒有這樣的記載，接受衣服或者食物，希望得到憐憫。』國王又說：『那應當如何陳述顯露真心呢？』濡首回答說：『假如，大王！聽聞深妙的行業和殊勝的真理，不恐懼、不害怕、不畏懼、不震懾、不為難、不驚懼，這才是慈悲憐憫。即使，大王！不想念法，也不是沒有想念，無想和非無想，像這樣修行才是慈悲憐憫。縱然，大王！不想過去的心，也沒有不想；不念未來的心，也沒有不想；對於現在的心也沒有任何執受，這才是慈悲憐憫。假設，大王！不墮入邪見，也不滅除（正見）；既沒有所見，也沒有不見，這才是慈悲憐憫。』阿阇世王又對濡首說：『現在所說的都符合佛法所記載的，希望您能慈悲憐憫，接受我的邀請。』濡首回答說：『大王應當知道！佛法所記載的，不以恩惠施捨供養，分發衛護衣食的膳食。如果，大王！不計較有我、不計較有人、不計較有壽命、不計較有生命，這才是慈悲憐憫，才能接受供養施捨。假設，大王！不愛惜自身、不……』

【English Translation】 English version: 'How subtle it is, the Dharma (Dharma, the teachings of Buddha) entered is so excellent and profound, that no one else is capable of resolving doubts and eliminating all remaining uncertainties, except for Nuru Shou (Nuru Shou, the name of the boy, meaning 'wet head') who can clear away obstacles.' At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), receiving the Buddha's sacred decree, said to King Ajatasattu (Ajatasattu, the king of Magadha in ancient India): 'If you wish to clarify your doubts, you should prepare delicacies and invite the Nuru Shou boy, who will be able to resolve the king's hypocrisy, defilements, and the knots of doubt, stabilize the country and the inner palace, receive the king's bed and various offerings of food, and the concubines and attendants of the inner palace will obtain immeasurable blessings, and countless beings in Rajagriha (Rajagriha, the capital of Magadha in ancient India) and the great kingdom of Magadha (Magadha, one of the sixteen great kingdoms of ancient India) will all enjoy benefits.' King Ajatasattu then stepped forward and said to Nuru Shou: 'I hope you will have compassion and accept this small meal with your entourage.' Nuru Shou replied: 'Great King, please stop! I am already fully provided for. There is no such record in the true Dharma (Dharma, the teachings of Buddha), to accept clothing or food with the hope of receiving compassion.' The king then said again: 'Then how should I express and reveal my true heart?' Nuru Shou replied: 'If, Great King! You hear of profound deeds and extraordinary true principles, without fear, without dread, without apprehension, without trembling, without difficulty, without fright, that is compassion. Even if, Great King! You do not think of the Dharma (Dharma, the teachings of Buddha), nor is it without thought, neither thought nor non-thought, such practice is compassion. Even though, Great King! You do not think of the past mind, nor is there no thought; you do not think of the future mind, nor is there no thought; and you have no attachment to the present mind, that is compassion. Suppose, Great King! You do not fall into wrong views, nor do you eliminate (right views); neither is there seeing, nor is there not seeing, that is compassion.' King Ajatasattu then said to Nuru Shou: 'What you have said now is all in accordance with what is recorded in the Dharma (Dharma, the teachings of Buddha). I hope you will have compassion and accept my invitation.' Nuru Shou replied: 'Great King should know! What is recorded in the Dharma (Dharma, the teachings of Buddha) is not about bestowing favors, offerings, or distributing protective clothing and food. If, Great King! You do not consider there to be a self, do not consider there to be a person, do not consider there to be a life span, do not consider there to be a life, that is compassion, and then I can accept offerings and alms. Suppose, Great King! You do not cherish your own body, do not...'

愛他人，悉無所取，乃為加哀。假使，大王！不攝斂心、不計因緣、不在陰種諸入之事，無有內法無有外法，不受三界不度三界，無善不善無德不德，不處於世亦不度世，無罪無福，亦無有漏亦無不漏，亦不有為亦不無為，不捨生死不受滅度，是為加哀。」王答曰：「唯然、濡首！吾當啟受如斯法議，以是之故當就余請，哀垂愍傷下劣徒類？」

濡首答曰：「王當了之！設使諸法，有所猗者、有所受者、有所得者、有所救護，則不蒙哀，不得至安。如使於法，有所著者而為想念，有所立處而為放逸，皆為依著想念有處放逸之護。設使，大王！究竟望畢，極至永安乃無有患，如令大王復有所作，則不荷哀不至安隱。」

王阿阇世又問濡首曰：「受何所法而無有患至無所有？」

濡首答曰：「若了空者，而無所作，亦無所不作；無想無愿，亦無有作，亦無不作。若使，大王！有所造立而為行者，身口意行則是所作。假使不有所作，亦無所行，以身口意而無所造，則無所作。是故，大王！一切諸法悉無有相，其無所行無所有者，則是其相。」

又問濡首：「何謂所行而無所行，不有所造亦無不造，不增不減？」

濡首答曰：「假能不念過去已盡，不念當來未至，不念現在而無所起，不想有常

【現代漢語翻譯】現代漢語譯本：『愛護他人，不求任何回報，這才是真正的慈悲。』濡首（一位智者）說：『大王，假如不收攝內心、不考慮因緣、不執著于陰、種、諸入（構成生命的要素），既沒有內在的法，也沒有外在的法，不接受三界（欲界、色界、無色界），也不超越三界，沒有善與不善，沒有功德與非功德，不處於世間，也不超越世間，沒有罪過也沒有福報，既沒有煩惱也沒有沒有煩惱，既不是有為法也不是無為法，不捨棄生死，也不接受涅槃，這才是真正的慈悲。』阿阇世王回答說：『是的，濡首！我應當接受這樣的法義，因此我才向您請教，希望您能慈悲憐憫我這樣的下劣之人。』

濡首回答說：『大王應當明白！如果對於諸法，有所依賴、有所接受、有所獲得、有所救護，那就不能得到真正的慈悲，不能達到真正的安寧。如果對於法，有所執著而產生妄想，有所立足之處而放縱自己，都是因為依附於執著、妄想、立足之處和放縱的保護。大王，如果究竟希望達到圓滿，最終達到永恒的安寧而沒有憂患，如果大王仍然有所作為，那就不能得到真正的慈悲，不能達到真正的安寧。』

阿阇世王又問濡首：『接受什麼樣的法才能沒有憂患，達到一無所有的境界？』

濡首回答說：『如果了悟空性，就不會有所作為，也不會無所作為；沒有妄想沒有愿求，既沒有造作，也沒有不造作。大王，如果有所造作而有所行動，那麼身口意的行為就是有所作為。如果不有所作為，也沒有任何行動，以身口意而沒有任何造作，那就是無所作為。所以，大王！一切諸法都沒有固定的相狀，其沒有行為、一無所有的狀態，那就是它們的真實相狀。』

又問濡首：『什麼叫做有所行而無所行，不有所造作也沒有不造作，不增加也不減少？』

濡首回答說：『如果能夠不執念過去已經消逝，不執念未來尚未到來，不執念現在而不起任何念頭，不想像有常'

【English Translation】 English version: 『Loving others, taking nothing in return, is true compassion.』 Nuru Shou (a wise man) said, 『Great King, if one does not restrain the mind, does not consider causes and conditions, does not cling to the skandhas (aggregates), sources (sense bases), and elements (fields of perception), has neither internal nor external dharmas, neither accepts nor transcends the three realms (desire realm, form realm, formless realm), has neither good nor bad, neither merit nor demerit, neither dwells in the world nor transcends it, has neither sin nor blessing, neither has outflows nor is without outflows, neither is conditioned nor unconditioned, neither abandons birth and death nor accepts nirvana, this is true compassion.』 King Ajatasattu replied, 『Yes, Nuru Shou! I should receive such Dharma teachings, and that is why I ask you, hoping that you will have compassion and pity on me, a lowly person.』

Nuru Shou replied, 『Great King should understand! If regarding all dharmas, there is something to rely on, something to receive, something to obtain, something to protect, then one cannot receive true compassion, cannot reach true peace. If regarding the Dharma, there is attachment that leads to delusion, a place to stand that leads to indulgence, all are due to reliance on attachment, delusion, a place to stand, and the protection of indulgence. Great King, if ultimately hoping to reach perfection, finally reaching eternal peace without suffering, if Great King still has something to do, then one cannot receive true compassion, cannot reach true peace.』

King Ajatasattu then asked Nuru Shou, 『What Dharma should one receive to be without suffering, to reach the state of having nothing?』

Nuru Shou replied, 『If one understands emptiness, then one will neither act nor not act; without thought and without desire, neither creating nor not creating. Great King, if there is creation and action, then the actions of body, speech, and mind are what is created. If there is no action, and no movement, with body, speech, and mind without any creation, then there is no action. Therefore, Great King! All dharmas have no fixed characteristics, and their state of having no action and possessing nothing, that is their true characteristic.』

Again asked Nuru Shou, 『What is called acting without acting, neither creating nor not creating, neither increasing nor decreasing?』

Nuru Shou replied, 『If one can not be attached to the past that has passed, not be attached to the future that has not yet arrived, not be attached to the present and not arise any thoughts, not imagine permanence』

無常，是為無行亦無不行，其能等色于諸因緣，而為眾緣不增不減。」

又問濡首：「塵勞之慾為是道乎？云何與合？」

濡首答曰：「王意云何？其曰明者與冥合耶？」

答曰：「不也。日明這出衆冥[梳-木+日]滅。」

「王寧別知冥所去處乎？在於何方積聚何所？」

答曰：「不及。」

濡首曰：「如是，大王！興道慧者塵勞則消，不知塵勞之所湊處，亦無有處、無有方面，以是之故當了知之，道與塵勞而不俱合，又等塵勞則名曰道。等於道者塵勞亦等，塵勞與道等無差特，一切諸法亦復平等。假使分別如斯議者，塵勞則道。所以者何？以塵勞故現有道耳！塵勞無形亦無所有，其求塵勞者則為道也。」

王又問曰：「云何求于塵勞而為道乎？」

濡首曰：「設有所求不越人心，亦不念言是者塵勞，是為道也。以是之故塵勞為道，其塵勞者亦入于道。」

王又問曰：「云何塵勞而入于道？云何為行？」

濡首曰：「於一切法而無所行，乃為道行；於一切法亦無不行，是為道行。」

王又問曰：「行道如斯為何歸趣？」

濡首曰：「如是行者為無所趣。」

王又問曰：「道豈不至泥洹乎？」

濡首問曰：「寧有諸法至滅

【現代漢語翻譯】現代漢語譯本：無常，就是沒有恒常不變的自性，但也不是完全不起作用。它能使各種事物在因緣和合的情況下保持平衡，不會因為眾多的因緣而增加或減少。

國王又問濡首（一個名字）道：『塵世的煩惱慾望是通往真理的道路嗎？要怎樣才能與它結合呢？』

濡首回答說：『大王您認為如何？光明會與黑暗結合嗎？』

國王回答說：『不會的。太陽的光明出現，所有的黑暗就會消滅。』

『大王您能知道黑暗消失後去了哪裡嗎？它在哪裡聚集？』

國王回答說：『我不知道。』

濡首說：『正是這樣，大王！當智慧興起時，塵世的煩惱就會消散。我們不知道煩惱聚集在哪裡，它沒有固定的處所，也沒有固定的方向。因此，我們應當明白，真理之道與塵世的煩惱不會結合在一起，但認識到塵世煩惱的虛幻不實，就名為道。認識到道的人，也認識到塵世煩惱的虛幻不實。塵世煩惱與道沒有差別，一切諸法都是平等的。如果有人這樣分別，那麼塵世煩惱就是道。為什麼呢？因為有了塵世煩惱，才顯現有道。塵世煩惱沒有形狀，也沒有實體，尋求塵世煩惱的真相，就是道。』

國王又問：『要怎樣尋求塵世煩惱才能成為道呢？』

濡首說：『如果有所尋求，但不超出人的本心，也不執著于「這是塵世煩惱，這是道」，這就是道。因此，塵世煩惱就是道，塵世煩惱也包含在道中。』

國王又問：『塵世煩惱如何進入道？要怎樣修行？』

濡首說：『對於一切法都不執著于有所作為，這就是道的修行；對於一切法也不執著于無所作為，這也是道的修行。』

國王又問：『像這樣修行，最終會歸向哪裡呢？』

濡首說：『像這樣修行的人，最終無所歸向。』

國王又問：『道難道不是通向涅槃（Nirvana，佛教術語，指解脫）的嗎？』

濡首反問道：『難道有什麼法可以到達滅盡的境界嗎？』

【English Translation】 English version: 'Impermanence is the state of having no fixed nature, yet it is not inactive. It enables all things to maintain balance under the conditions of various causes and conditions, without increasing or decreasing due to numerous causes and conditions.'

The king further asked Nurushou (a name): 'Are the desires of worldly afflictions the path to truth? How can one unite with them?'

Nurushou replied: 'What does Your Majesty think? Can light unite with darkness?'

The king replied: 'No. When the light of the sun appears, all darkness vanishes.'

'Can Your Majesty know where the darkness goes after it disappears? Where does it gather?'

The king replied: 'I do not know.'

Nurushou said: 'Exactly so, Your Majesty! When wisdom arises, worldly afflictions will dissipate. We do not know where afflictions gather; they have no fixed place, nor a fixed direction. Therefore, we should understand that the path of truth and worldly afflictions do not unite, but recognizing the illusory nature of worldly afflictions is called the path. One who recognizes the path also recognizes the illusory nature of worldly afflictions. Worldly afflictions and the path are not different; all dharmas (Dharma，teachings or laws) are equal. If someone distinguishes in this way, then worldly afflictions are the path. Why? Because it is because of worldly afflictions that the path appears. Worldly afflictions have no form and no substance; seeking the truth of worldly afflictions is the path.'

The king further asked: 'How can seeking worldly afflictions become the path?'

Nurushou said: 'If there is something sought, but it does not exceed one's own mind, and one does not cling to the idea that 'this is worldly affliction, this is the path,' then this is the path. Therefore, worldly afflictions are the path, and worldly afflictions are also contained within the path.'

The king further asked: 'How do worldly afflictions enter the path? How should one practice?'

Nurushou said: 'To not cling to any action regarding all dharmas is the practice of the path; to not cling to non-action regarding all dharmas is also the practice of the path.'

The king further asked: 'Where does such practice ultimately lead?'

Nurushou said: 'One who practices in this way ultimately leads to nowhere.'

The king further asked: 'Does the path not lead to Nirvana (Nirvana, Buddhist term, referring to liberation)?'

Nurushou asked in return: 'Is there any dharma that can reach the state of extinction?'

度乎？」

答曰：「不也。」

濡首曰：「是故，大王！至無所至為賢聖道。」

又問曰：「其賢聖者為何所處？」

濡首曰：「其賢聖道則無所住。」

又問曰：「其賢聖道，不處禁戒博聞定慧乎？」

濡首曰：「賢聖戒者，無有行相、無放逸相為聖定意；無所著相為聖定意；無所念相為聖智慧。王意云何？其無所行無有放逸，有所處乎？」

答曰：「不也。」

濡首曰：「以是之故，王當知之，無所住者則賢聖道。」

王又問曰：「族姓子、族姓女云何向道？」

濡首曰：「假使所求不睹諸法有常無常，亦無所得，不計諸法有凈無凈、有空無空、若我無我、若苦若樂；于諸法者亦無所得，不見諸法在於終始若滅度者，如是行者為向于道。」

王阿阇世白濡首曰：「以是之故惟當受請，因斯使余離諸顛倒，令得解脫分別凈行，與諸眷屬而就宮食。」

濡首曰：「曏者說之，悉無所有、無有生者，無有善哉與不善哉！其無所有、無有解脫，其解脫者則無所有，亦無解脫亦無脫者。所以者何？一切諸法皆自然凈。」

爾時世尊告濡首曰：「受阿阇世王請，以此之緣令無數人逮得利誼至安隱度。」

濡首童真見世尊勸，則言：「

【現代漢語翻譯】現代漢語譯本國王問道：『達到（涅槃）的彼岸了嗎？』濡首回答說：『沒有。』濡首說：『因此，大王！達到無所達到的境界，才是賢聖之道。』國王又問：『那麼賢聖之人住在哪裡呢？』濡首回答說：『賢聖之道無所住。』國王又問：『賢聖之道，不是在於持守禁戒、廣博聞法、修習禪定和智慧嗎？』濡首回答說：『賢聖的戒律，是沒有行為的表相、沒有放逸的表相，這才是聖者的禪定之意；沒有執著的表相，這才是聖者的禪定之意；沒有念頭的表相，這才是聖者的智慧。大王您認為如何？那沒有行為、沒有放逸的狀態，會有所處嗎？』國王回答說：『沒有。』濡首說：『因此，大王您應當明白，無所住才是賢聖之道。』國王又問：『善男子、善女人如何趨向于道呢？』濡首回答說：『假設所尋求的，沒有看到諸法有常或無常，也沒有任何所得，不計較諸法有凈或無凈、有空或無空、有我或無我、有苦或有樂；對於諸法也沒有任何所得，不見諸法有終始，或者有滅度，這樣修行的人就是趨向于道。』阿阇世王（Ajatasattu）（人名，意為『未生怨』）對濡首說：『因此我應當接受您的教誨，因為這能使我遠離各種顛倒，得以解脫，分別清凈的修行，與我的眷屬一起到宮中用餐。』濡首說：『剛才所說的，一切都是空無所有、沒有生者，沒有善也沒有不善！那空無所有，就沒有解脫，那解脫者也是空無所有，既沒有解脫也沒有脫離者。為什麼呢？因為一切諸法本來就是清凈的。』這時，世尊（The Blessed One）告訴濡首說：『接受阿阇世王（Ajatasattu）的邀請，因為這個因緣能使無數人獲得利益，達到安穩的解脫。』濡首童真（Nirgrantha）見到世尊（The Blessed One）勸說，於是說：

【English Translation】 English version 『Did you reach the other shore?』 Nirgrantha replied, 『No.』 Nirgrantha said, 『Therefore, Great King! Reaching where there is nothing to reach is the path of the wise and holy.』 The king further asked, 『Where do the wise and holy dwell?』 Nirgrantha replied, 『The path of the wise and holy dwells nowhere.』 The king further asked, 『Does the path of the wise and holy not consist of upholding precepts, extensive learning, meditative concentration, and wisdom?』 Nirgrantha replied, 『The precepts of the wise and holy are without the appearance of action, without the appearance of negligence; this is the meaning of the holy concentration; without the appearance of attachment, this is the meaning of the holy concentration; without the appearance of thought, this is the holy wisdom. What does Your Majesty think? Can that which is without action and without negligence have a dwelling place?』 The king replied, 『No.』 Nirgrantha said, 『Therefore, Your Majesty should know that dwelling nowhere is the path of the wise and holy.』 The king further asked, 『How do sons and daughters of good families approach the path?』 Nirgrantha replied, 『Suppose that in what is sought, they do not see that all dharmas (phenomena) are either permanent or impermanent, nor do they gain anything; they do not consider dharmas to be either pure or impure, either empty or not empty, either with self or without self, either with suffering or with happiness; regarding all dharmas, they also gain nothing, and they do not see dharmas as having a beginning or an end, or as having nirvana (extinction); those who practice in this way are approaching the path.』 King Ajatasattu (Ajatasattu) (name of a person, meaning 'unborn enemy') said to Nirgrantha, 『Therefore, I should accept your invitation, because this will enable me to be free from all inversions, to attain liberation, to practice pure conduct with discernment, and to go with my retinue to the palace for a meal.』 Nirgrantha said, 『What was just said is that everything is empty and without existence, there is no one who is born, there is neither good nor not good! That which is empty and without existence has no liberation, and the one who is liberated is also empty and without existence, there is neither liberation nor one who is liberated. Why? Because all dharmas (phenomena) are naturally pure.』 At that time, The Blessed One (The Blessed One) told Nirgrantha, 『Accept King Ajatasattu's (Ajatasattu) invitation, because this cause will enable countless people to attain benefit and reach peaceful liberation.』 Nirgrantha (Nirgrantha) the youth, seeing The Blessed One's (The Blessed One) encouragement, then said:

唯諾、當受其請，不敢違失如來教故。」

阿阇世王歡喜踴躍，已見受請善心生焉，稽首佛足及濡首童真、一切聖眾，便退還出請舍利弗：「濡首眷屬為有幾人？」

舍利弗答曰：「五百人俱而當往就。」

王入于城還於宮中，即夜興設若干食膳百種之味，施五百榻，無量坐具而敷其上，莊嚴宮殿懸繒幡蓋，燒名雜香而散眾花，及四衢路普城內外，皆悉掃除灑以香汁，令國人民男女大小，莊挍嚴飾赍持香花，咸俱奉𨒦濡首童真！

總持品第六

於是濡首于初夜中，從其室出而自思念：「吾身不宜與少少人眷屬而俱就於王請。今吾且當詣異佛土請諸菩薩，皆令普聞講說經法斷諸狐疑，就阿阇世王宮而食。」

濡首童真如勇猛士屈伸臂頃忽然不現，斯須超越八萬佛國，至於東方常名聞界，其佛號離聞首如來、至真、等正覺，今現在說法，為諸菩薩說清凈典。其佛世界，如來一時等轉六度無極，自然通達，具足廣宣不退轉法。其佛國土，一切諸樹若干種花，果實茂盛，每從其樹常自然出佛聲、法聲、不退轉輪菩薩眾聲，是故世界號常名聞。斯道寶聲常不斷絕，故曰常名聞。

濡首童真詣離聞首佛所，稽首足下白其如來：「唯然，世尊！遣諸菩薩與余俱往至於忍界，詣阿阇世宮而

【現代漢語翻譯】現代漢語譯本：『好的，我接受您的邀請，不敢違背如來的教誨。』阿阇世王（Ajatasattu，未生怨王）歡喜雀躍，心中已生起接受邀請的善念，他向佛陀的足和濡首童真（Niru-siraska，一位菩薩的名字）以及所有聖眾頂禮，然後退回，走出精舍去邀請舍利弗（Sariputra，佛陀的十大弟子之一）: 『濡首（Niru-siraska）和他的眷屬有多少人？』舍利弗（Sariputra）回答說：『將有五百人一同前往。』國王回到城裡，回到宮中，當晚就準備了各種各樣的食物，上百種美味佳餚，擺設了五百張床榻，上面鋪設了無數的坐具，裝飾宮殿，懸掛綵帶和幡蓋，焚燒名貴的混合香，散佈各種鮮花，以及四通八達的道路，整個城市內外都徹底打掃乾淨，灑上香水，讓全國人民，無論男女老少，都打扮得漂漂亮亮，帶著香和花，一起恭敬地迎接濡首童真（Niru-siraska）！』總持品第六『於是，濡首（Niru-siraska）在初夜時分，從他的房間出來，心中思忖：『我不應該只帶著少數眷屬去應國王的邀請。現在我應該去其他的佛土，邀請諸位菩薩，讓他們都普遍聽聞講說經法，斷除各種疑惑，然後一起去阿阇世王（Ajatasattu）的宮殿用餐。』濡首童真（Niru-siraska）像勇猛的戰士一樣，伸縮手臂的瞬間就忽然不見了，一會兒就超越了八萬個佛國，到達東方一個名為常名聞界（Sada-abhikhyata）的世界，那裡的佛名叫離聞首如來（Vigata-abhikhyata-siraska-tathagata），是至真、等正覺，現在正在說法，為諸位菩薩講說清凈的經典。那個佛的世界，如來一時同時轉動六度無極（paramita，六波羅蜜），自然通達，具足廣宣不退轉法。那個佛的國土，一切樹木都開著各種各樣的花，果實茂盛，每棵樹都自然發出佛的聲音、法的聲音、不退轉輪菩薩眾的聲音，因此這個世界被稱為常名聞（Sada-abhikhyata）。這種珍貴的道的聲音永遠不會斷絕，所以叫做常名聞（Sada-abhikhyata）。』濡首童真（Niru-siraska）來到離聞首佛（Vigata-abhikhyata-siraska-tathagata）的住所，向佛陀的足下頂禮，稟告如來：『是的，世尊！請派遣諸位菩薩與我一同前往娑婆世界（Saha world），去阿阇世王（Ajatasattu）的宮殿應供。』

【English Translation】 English version: 『Yes, I accept your invitation and dare not disobey the Buddha's teachings.』 King Ajatasattu (Ajatasattu, meaning 'unborn enemy') rejoiced, and a good thought of accepting the invitation arose in his mind. He bowed his head to the Buddha's feet and to Niru-siraska (Niru-siraska, the name of a Bodhisattva) and all the holy assembly, then withdrew and went out to invite Sariputra (Sariputra, one of the Buddha's ten great disciples): 『How many people are there in Niru-siraska's (Niru-siraska) retinue?』 Sariputra (Sariputra) replied: 『There will be five hundred people going together.』 The king entered the city and returned to the palace. That night, he prepared various kinds of food, hundreds of delicacies, set up five hundred couches, and spread countless seats on them. He decorated the palace, hung streamers and banners, burned precious mixed incense, and scattered various flowers, as well as the crossroads. The entire city, inside and out, was thoroughly cleaned and sprinkled with fragrant water, so that the people of the country, men, women, old and young, were all dressed up beautifully, carrying incense and flowers, and respectfully welcoming Niru-siraska (Niru-siraska)! Chapter Six: The Dharani 『Then, Niru-siraska (Niru-siraska), in the first watch of the night, came out of his room and thought to himself: 『I should not go to the king's invitation with only a few members of my retinue. Now I should go to other Buddha lands and invite the Bodhisattvas, so that they may all universally hear the preaching of the Dharma, dispel all doubts, and then go to King Ajatasattu's (Ajatasattu) palace for a meal.』 Niru-siraska (Niru-siraska), like a brave warrior, suddenly disappeared in the blink of an eye, and in an instant surpassed eighty thousand Buddha lands, arriving in the east at a world called Sada-abhikhyata (Sada-abhikhyata), where the Buddha is called Vigata-abhikhyata-siraska-tathagata (Vigata-abhikhyata-siraska-tathagata), the Truly Enlightened One, the Perfectly Awakened One, who is now preaching the Dharma, speaking the pure scriptures to the Bodhisattvas. In that Buddha's world, the Tathagata simultaneously turns the six paramitas (paramita, six perfections), naturally attaining, fully and extensively proclaiming the Dharma of non-retrogression. In that Buddha's land, all the trees are blooming with various kinds of flowers, and the fruits are lush. From each tree, there naturally emanates the sound of the Buddha, the sound of the Dharma, and the sound of the assembly of Bodhisattvas of non-retrogression. Therefore, this world is called Sada-abhikhyata (Sada-abhikhyata). The precious sound of the Way never ceases, so it is called Sada-abhikhyata (Sada-abhikhyata).』 Niru-siraska (Niru-siraska) went to the place of Vigata-abhikhyata-siraska-tathagata (Vigata-abhikhyata-siraska-tathagata), bowed his head at the Buddha's feet, and reported to the Tathagata: 『Yes, World Honored One! Please send the Bodhisattvas to go with me to the Saha world (Saha world) to attend the offering at King Ajatasattu's (Ajatasattu) palace.』

就其請。」

離聞首如來告諸菩薩曰：「諸族姓子！與濡首俱詣忍世界，從意所樂。」於是會中二萬二千菩薩大士同時發聲應：「唯，世尊！我等愿與濡首俱詣忍界。」

於是濡首與二萬二千菩薩，從常名聞國忽然不現，至於忍界自處其室。濡首會諸菩薩大士，而於初夜說總持法。

「何謂總持？所以總持統御諸法(一)。心未嘗忘(二)。所至無亂(三)。其心未嘗有舍廢時(四)。學智慧業(五)。精核諸法審諦之義(六)。分別正慧(七)。得果證者但文字耳(八)。度至寂然(九)。條列一切諸法章句(十)。攬賢聖要(一)。不斷佛教(二)。不違法令(三)。攝取一切賢聖之眾(四)。于諸經法部分典籍(五)。入於一切殊絕智慧(六)。不著眾會亦不怯弱(七)。游步眾會宣揚經典無所畏憚(八)。出諸天音料簡明智(九)。于天、龍、神、阿須倫、迦留羅、真陀羅、摩休勒，探暢其音而為說法(二十)。出釋梵音(一)。覺了平正知諸根原(二)。識練邪見諸所立處(三)。總持觀察一切眾生根原所趣(四)。所住等心(五)。於世八法而不動轉(六)。具足一切真正之法(七)。隨其罪福報應果證而為說法(八)。興發眾生所造志業(九)。立諸群黎處於禁戒(三十)。其慧普

【現代漢語翻譯】現代漢語譯本：

『就去請他。』

離聞首如來告訴各位菩薩說：『各位善男子！和濡首一起前往忍世界，隨你們喜歡。』於是法會中二萬二千位菩薩大士同時發聲迴應：『是的，世尊！我們願意和濡首一起前往忍界。』

於是濡首和二萬二千位菩薩，從常名聞國忽然消失，到達忍世界，各自回到自己的住所。濡首召集各位菩薩大士，在初夜宣說總持法。

『什麼是總持？總持就是能夠統御一切諸法(一)。心中從不遺忘(二)。無論到哪裡都不會散亂(三)。他的心從沒有捨棄或荒廢的時候(四)。學習智慧之業(五)。精細地考察諸法的真實意義(六)。分別正確的智慧(七)。對於得到果證的人來說，（總持）只是文字而已(八)。度化眾生到達寂靜的境界(九)。有條理地列出一切諸法的章節語句(十)。掌握賢聖的要點(一)。不中斷佛教的傳承(二)。不違背法令(三)。攝取一切賢聖之眾(四)。對於各種經法、部分典籍(五)。進入一切殊勝絕妙的智慧(六)。不執著于大眾集會，也不怯懦(七)。在各種集會中游歷，宣揚經典，無所畏懼(八)。發出各種天上的聲音，選擇簡明扼要的明智之語(九)。對於天、龍、神、阿須倫（Asura，意為非天）、迦留羅（Garuda，意為金翅鳥）、真陀羅（Kimnara，意為人非人）、摩休勒（Mahoraga，意為大蟒神）等眾生，探究並暢達他們的語言，為他們說法(二十)。發出釋天和梵天的聲音(一)。覺悟並瞭解平等公正，知道諸根的根源(二)。識別並訓練去除邪見，明白各種立論的依據(三)。總持觀察一切眾生的根源和所趨向(四)。安住于平等之心(五)。對於世間的八法（利、衰、毀、譽、稱、譏、苦、樂）而不動搖(六)。具足一切真正之法(七)。隨著眾生的罪福報應和果證，為他們說法(八)。啓發眾生所造的志向和事業(九)。使各種百姓安住在禁戒之中(三十)。他的智慧普遍……』

【English Translation】 English version:

『Then go and invite him.』

The Tathagata Lionvikrīḍita (Li Wen Shou Ru Lai) told the Bodhisattvas, 『O sons of good families! Go with Nanda (Ru Shou) to the Sahā world (Ren Shi Jie), as you please.』 Then twenty-two thousand Bodhisattva-mahāsattvas in the assembly simultaneously responded, 『Yes, O World-Honored One! We are willing to go with Nanda to the Sahā world.』

Then Nanda, with twenty-two thousand Bodhisattvas, suddenly disappeared from the Land of Constant Fame (Chang Ming Wen Guo) and arrived in the Sahā world, each returning to their own dwelling. Nanda gathered the Bodhisattva-mahāsattvas and, in the first watch of the night, expounded the dhāraṇī teachings.

『What is dhāraṇī? Dhāraṇī is that which governs all dharmas (一). The mind never forgets (二). Wherever one goes, there is no confusion (三). The mind never abandons or neglects (四). Studying the work of wisdom (五). Precisely examining the true meaning of all dharmas (六). Discriminating correct wisdom (七). For those who have attained fruition, it is merely words (八). Crossing over to stillness (九). Systematically listing all the chapters and sentences of the dharmas (十). Grasping the essentials of the wise and holy (一). Not interrupting the Buddha's teachings (二). Not violating laws and regulations (三). Gathering all the assemblies of the wise and holy (四). Regarding the various scriptures and portions of texts (五). Entering into all extraordinary and unsurpassed wisdom (六). Not attached to assemblies, nor timid (七). Wandering in assemblies, proclaiming the scriptures without fear (八). Uttering various heavenly sounds, selecting concise and clear wisdom (九). For beings such as devas, nāgas, yakshas, asuras (A Xiu Lun, meaning non-gods), garudas (Jia Liu Luo, meaning golden-winged birds), kimnaras (Zhen Tuo Luo, meaning half-human half-celestial beings), and mahoragas (Mo Xiu Le, meaning great serpent gods), exploring and understanding their languages to teach them the Dharma (二十). Uttering the sounds of Śakra and Brahmā (一). Awakening to and understanding equality and impartiality, knowing the origins of the senses (二). Identifying and training to remove wrong views, understanding the basis of various arguments (三). Dhāraṇī observes the origins and destinations of all beings (四). Abiding in equanimity (五). Not being moved by the eight worldly winds (利、衰、毀、譽、稱、譏、苦、樂 - gain, loss, defamation, praise, fame, ridicule, suffering, and happiness) (六). Possessing all true dharmas (七). According to the karmic retribution of beings' sins and merits, teaching them the Dharma (八). Inspiring the aspirations and endeavors created by beings (九). Establishing all people in precepts (三十). His wisdom universally...』

入(一)。為諸眾庶代負重擔(二)。不以勤勞而有患厭(三)。解脫諸法本性清凈(四)。以斯本凈而為人演(五)。以本凈慧解說道誼(六)。慧無掛礙(七)。習設法施(八)。其心堅固未嘗懈惓(九)。有所說者無有疑結(四十)。不貪一切供養利入(一)。而不忘舍諸通慧心(二)。力勵集累眾行基靖(三)。佈施無厭而每勸助於諸通慧(四)。禁戒無厭以斯勸化一切眾生(五)。忍辱無厭求佛色像(六)。精進無厭積眾德本(七)。一心無厭修行專精使無眾冥(八)。智慧無厭入一切行(九)。以道法業於此一切而無所生(五十)。

「諸族姓子！所謂總持，攝取一切不可思議諸法要誼，持諸法無所行無行，故曰總持。

「又族姓子！其總持者攝持諸法。何謂總持諸法？攬執諸法一切皆空、攬執諸法一切無想、攬執諸法一切無愿；離諸所行寂寞無形；悉無所有亦無所覺；亦無所行無有處所；亦無所生亦無所起；亦無所趣亦不滅盡；無來無往亦無所壞；亦無所度亦無所敗；亦無所凈亦無不凈；亦無所嚴亦無不嚴；亦無所著亦無所有；亦無所見亦無所聞；亦無所忘亦無所教；亦無有漏亦無想念；亦不離想無應不應、亦無顛倒亦無滿足；無我無人無壽無命；亦無放逸亦無所受、亦無所取亦無殊特，

【現代漢語翻譯】現代漢語譯本進入（一）。爲了所有民眾承擔重擔（二）。不因為勤勞而感到疲憊厭倦（三）。領悟諸法本性清凈（四）。用這種本來的清凈來為人們演說佛法（五）。用本來的清凈智慧來解釋佛法的真諦（六）。智慧沒有阻礙（七）。習慣於設立佛法佈施（八）。內心堅定，從不懈怠（九）。所說的一切都沒有疑惑和障礙（四十）。不貪圖一切供養和利益（一）。但不忘記捨棄各種神通智慧之心（二）。努力積累各種善行，奠定穩固的基礎（三）。佈施沒有厭倦，而且常常勸導人們修習各種神通智慧（四）。持戒沒有厭倦，用這種方式勸化一切眾生（五）。忍辱沒有厭倦，爲了求得佛的莊嚴相貌（六）。精進沒有厭倦，積累各種功德的根本（七）。一心沒有厭倦，修行專精，使沒有各種黑暗矇昧（八）。智慧沒有厭倦，進入一切修行（九）。用佛法的道理和事業，對於這一切都沒有執著（五十）。

『各位族姓之子！所謂總持（Dharani，陀羅尼，總括憶持之意），是攝取一切不可思議的諸法精要，保持諸法無所作為，因為無所作為，所以叫做總持。』

『還有，族姓之子！這種總持是攝持諸法的。什麼叫做總持諸法呢？領悟諸法一切皆空、領悟諸法一切無相、領悟諸法一切無愿；遠離各種行為，寂靜沒有形體；一切都沒有，也沒有感覺；也沒有行為，沒有處所；也沒有產生，也沒有興起；也沒有去處，也不會滅盡；沒有來，沒有往，也沒有毀壞；也沒有被度化，也沒有失敗；也沒有清凈，也沒有不清凈；也沒有莊嚴，也沒有不莊嚴；也沒有執著，也沒有所有；也沒有看見，也沒有聽見；也沒有忘記，也沒有教導；也沒有煩惱，也沒有想念；也不離想，沒有應與不應、也沒有顛倒，也沒有滿足；沒有我，沒有人，沒有壽命，沒有生命；也沒有放逸，也沒有接受，也沒有獲取，也沒有特殊之處，』

【English Translation】 English version Entering (1). Bearing heavy burdens for all beings (2). Not feeling weary or厭倦 due to diligence (3). Understanding that the nature of all dharmas is pure (4). Using this original purity to expound the Dharma to people (5). Using original pure wisdom to explain the true meaning of the Dharma (6). Wisdom without hindrance (7). Being accustomed to establishing Dharma giving (8). The mind is firm, never懈惓 (9). Everything that is said has no doubts or obstacles (40). Not貪圖 (coveting) all offerings and benefits (1). But not forgetting to abandon the mind of various supernatural powers and wisdom (2). Diligently accumulating various good deeds, laying a solid foundation (3). Giving without厭倦, and often勸導 (encouraging) people to practice various supernatural powers and wisdom (4). Upholding precepts without厭倦, using this method to convert all sentient beings (5). Enduring辱 (humiliation) without厭倦, in order to seek the dignified appearance of the Buddha (6). Being diligent without厭倦, accumulating the root of various merits (7). Being single-minded without厭倦, practicing diligently, so that there is no darkness or ignorance (8). Wisdom without厭倦, entering all practices (9). Using the principles and undertakings of the Dharma, there is no attachment to all of this (50).

'Noble sons and daughters of good families! What is called Dharani (總持, meaning 'to hold and remember in totality') is to gather all the essential meanings of the inconceivable Dharmas, to maintain the Dharmas without action, and because of no action, it is called Dharani.'

'Furthermore, noble sons and daughters of good families! This Dharani is to hold all Dharmas. What is called holding all Dharmas? Grasping that all Dharmas are empty, grasping that all Dharmas are without thought, grasping that all Dharmas are without wish; being away from all actions, being寂靜 (silent) without form; everything is without, and there is no feeling; there is no action, no place; there is no birth, no arising; there is no destination, and no extinction; there is no coming, no going, and no destruction; there is no being delivered, and no failure; there is no purity, and no impurity; there is no adornment, and no unadornment; there is no attachment, and nothing is possessed; there is no seeing, and no hearing; there is no forgetting, and no teaching; there is no漏 (outflow), and no thought; not being away from thought, there is no response or non-response, there is no顛倒 (inversion), and no satisfaction; there is no self, no person, no壽 (lifespan), no命 (life); there is no放逸 (negligence), and no receiving, no taking, and no specialness.'

猶如虛空無有名聞、亦無所獲無所破壞、亦無有二。審住本際，一切法界、一切諸法，住于無本。是謂總持。

「又族姓子！一切諸法，譬若如幻而悉自然。總持諸法，自然如夢、自然如野馬、自然如影、自然如響、自然如化、自然如沫、自然如泡、自然如空。分別諸法而如此者，是謂總持。」

濡首曰：「譬如，族姓子！地之所載，無所不統，不增不減，亦無所置，不以為厭。假使菩薩得總持者，則能利益一切眾生，恩施救濟無央數劫，眾德之本至諸通慧，心而總統持，亦無所置，不以為厭。

「譬如，族姓子！於斯地上，一切眾生而仰得活，兩足四足靡不應之。菩薩大士得總持者亦復如是，于群生類多所饒益。

「譬如，族姓子！藥草、樹木、百穀、眾果皆因地生。假令菩薩逮得總持亦復如是，便能興闡一切德本諸佛之法。

「譬如，族姓子！地之所載亦無所置，亦不憂戚，不動不搖，不以增減。菩薩如是亦無所置，不以憂戚，不增不減，亦不動搖。

「譬如，族姓子！於斯地上悉受天雨不以為厭。菩薩如是逮總持者，悉受一切諸佛典誥，及諸菩薩一切緣覺、聲聞之法，余正見士、平等行者、沙門、梵志、一切眾生，天上世間聞其說法不以為厭，聽所說經不以為惓。

【現代漢語翻譯】現代漢語譯本：猶如虛空，沒有名稱和聲譽，也沒有獲得和破壞，也不是二元的對立。審視並安住於事物本來的狀態，一切法界（Dharmadhatu，一切法的本體），一切諸法，都安住于無本的狀態。這就是所謂的總持（Dharani，總攝憶持）。

『又，善男子！一切諸法，譬如幻象，都是自然而然的。總持諸法，自然如夢境，自然如野馬（比喻虛幻的事物），自然如影子，自然如迴響，自然如幻化，自然如水沫，自然如水泡，自然如虛空。分別諸法而能認識到這些特性，這就是所謂的總持。』

濡首（Ruru，人名）說：『譬如，善男子！大地所承載的，無所不包容，不會增加也不會減少，也沒有任何放置，不會因此而厭倦。假設菩薩得到總持，就能利益一切眾生，施予恩惠和救濟，經歷無數劫，眾德的根本在於通達諸種智慧，用心來總攝憶持，也沒有任何放置，不會因此而厭倦。』

『譬如，善男子！在這大地上，一切眾生都仰賴它而生存，無論是兩足還是四足的動物，都依賴於它。菩薩大士得到總持也是如此，對於眾生能夠給予很多的饒益。』

『譬如，善男子！藥草、樹木、百穀、各種果實都因為大地而生長。假設菩薩獲得總持也是如此，便能夠弘揚一切德本和諸佛的教法。』

『譬如，善男子！大地所承載的，沒有任何放置，也不會憂愁，不動搖，不會因為增加或減少而改變。菩薩也是如此，沒有任何放置，不會憂愁，不增加也不減少，也不會動搖。』

『譬如，善男子！在這大地上，完全接受天降的雨水，不會因此而厭倦。菩薩也是如此，獲得總持，完全接受一切諸佛的教誨，以及諸菩薩、一切緣覺（Pratyekabuddha，獨覺）、聲聞（Sravaka，聽聞佛法而悟道者）的教法，其他具有正見的人、平等修行的人、沙門（Sramana，出家修行者）、梵志（Brahmana，婆羅門），一切眾生，天上世間的人們聽聞菩薩說法，不會因此而厭倦，聽聞所說的經典也不會感到疲倦。』

【English Translation】 English version: It is like empty space, without name or reputation, without gain or destruction, and without duality. Examining and abiding in the fundamental reality, the entire Dharmadhatu (the essence of all phenomena), all dharmas (teachings, phenomena) abide in a state of having no origin. This is called Dharani (total retention).

'Furthermore, son of a noble family! All dharmas are like illusions, and all are naturally so. Dharani of all dharmas is naturally like a dream, naturally like a mirage, naturally like a shadow, naturally like an echo, naturally like a transformation, naturally like foam, naturally like a bubble, naturally like space. To discern dharmas and recognize them as such is called Dharani.'

Ruru (a name) said: 'For example, son of a noble family! What the earth carries encompasses everything, neither increasing nor decreasing, nor placing anything upon it, nor being weary of it. If a Bodhisattva obtains Dharani, then he can benefit all sentient beings, bestowing grace and salvation for countless kalpas (eons), the root of all virtues lies in penetrating all wisdoms, using the mind to totally retain, without placing anything upon it, nor being weary of it.'

'For example, son of a noble family! On this earth, all sentient beings rely on it to live, whether two-legged or four-legged, all depend on it. A Bodhisattva Mahasattva (great being) who obtains Dharani is also like this, greatly benefiting all beings.'

'For example, son of a noble family! Herbs, trees, grains, and various fruits all grow because of the earth. If a Bodhisattva attains Dharani, it is also like this, he can then propagate all virtuous roots and the teachings of all Buddhas.'

'For example, son of a noble family! What the earth carries does not place anything upon it, nor does it worry, it does not move or shake, nor does it change with increase or decrease. A Bodhisattva is also like this, not placing anything upon it, not worrying, not increasing or decreasing, nor moving or shaking.'

'For example, son of a noble family! On this earth, it fully receives the rain from the sky without being weary of it. A Bodhisattva who obtains Dharani is also like this, fully receiving all the teachings of all Buddhas, as well as the teachings of all Bodhisattvas, all Pratyekabuddhas (Solitary Buddhas), and Sravakas (Hearers), other people with right views, those who practice equanimity, Sramanas (ascetics), Brahmanas (priests), all sentient beings, people in the heavens and on earth, hearing the Bodhisattva's teachings, will not be weary of it, and listening to the sutras spoken will not feel fatigued.'

「譬如，族姓子！地之所種皆以時生不失其節，亦不違錯應時滋長。菩薩如是逮得總持，統攝一切諸功德法，不侵欺人，亦不失時，具足所行坐于佛樹，處在道場至諸通慧。

「譬如，族姓子！勇猛高士在於邦域而入戰鬥，降伏怨敵無不歸依。菩薩如是得總持者，處於道場坐于佛樹，降伏眾魔。

「譬如，族姓子！撿一切法有常無常，若微妙者安隱非我，及計無常、及諸瑕穢、及苦非我。所以者何？惟族姓子！已離二故，則謂總持。

「譬如，族姓子！虛空無不受持，亦非總持亦無不持。菩薩如是得總持者，攬攝一切諸法之要。

「譬如，族姓子！一切諸法及諸邪見，皆悉為空悉總持之。菩薩如是得總持者，無所不攬。總持如是，救攝一切諸法之誼，是為，族姓子！計總持者無有盡時。已無有盡則無放逸；已無放逸則處中間；已等處者即無有身，則虛空界已如虛空，虛空及地則無有二。」

濡首童真說此言時，五百菩薩得斯總持。

三藏品第七

時濡首童真于中夜為菩薩大士講三篋藏菩薩秘典。「何謂菩薩篋藏秘要？都諸經法無不歸入於此篋藏。若世俗法度世法、有為法無為法；若善法不善法、有罪無罪法、有漏無漏法，悉來歸趣入菩薩藏。所以者何？菩薩篋藏經典要

【現代漢語翻譯】現代漢語譯本：『譬如，善男子！土地上所種植的作物都能按時生長，不失去時節，也不會出錯，應時滋長。菩薩也是這樣，獲得總持（Dharani，總攝憶持一切法而不忘失的智慧），統攝一切功德之法，不侵犯欺騙他人，也不錯過時機，具足所行，坐在菩提樹下，處於道場，直至獲得各種通達的智慧。『譬如，善男子！勇猛的戰士在國家中進入戰鬥，降伏怨敵，沒有不歸順的。菩薩也是這樣，得到總持的人，處於道場，坐在菩提樹下，降伏各種魔障。『譬如，善男子！觀察一切法，有常與無常，如果認為是微妙安穩的「非我」，以及執著于無常、各種瑕疵污穢、痛苦「非我」。為什麼呢？善男子！因為已經遠離了二元對立，所以才稱為總持。『譬如，善男子！虛空無所不包容，但它本身既不是總持，也沒有不總持。菩薩也是這樣，得到總持的人，掌握攝取一切諸法的要領。『譬如，善男子！一切諸法以及各種邪見，都歸於空性，都包含在總持之中。菩薩也是這樣，得到總持的人，沒有什麼不能包攬。總持就是這樣，救護攝取一切諸法的意義，所以，善男子！計算總持是沒有窮盡的時候的。沒有窮盡就沒有放逸；沒有放逸就處於中道；已經處於平等中道就沒有身體的執著，如同虛空一樣，虛空和大地也沒有分別。』濡首童真（Niruktiprabha Kumara，一位菩薩的名字）說這些話的時候，五百位菩薩獲得了這種總持。三藏品第七這時，濡首童真於半夜為菩薩大士講解三藏（Tripitaka，佛教經典的總稱）中所包含的菩薩秘典。「什麼是菩薩篋藏（Bodhisattva Pitaka，菩薩所修持的經典）的秘要？所有經典都歸入這個篋藏。無論是世俗法還是出世間法，有為法還是無為法；無論是善法還是不善法，有罪法還是無罪法，有漏法還是無漏法，都歸於菩薩藏。為什麼呢？菩薩篋藏的經典要義

【English Translation】 English version: 『For example, son of good family, whatever is planted in the earth grows in due season without missing its time, nor does it err, flourishing in response to the season. So it is with a Bodhisattva who has attained Dharani (a mnemonic device, a receptacle of all teachings), encompassing all meritorious dharmas, not infringing upon or deceiving others, nor missing the opportune time, fully accomplishing what is to be done, sitting under the Bodhi tree, abiding in the Bodhimanda (place of enlightenment), until attaining all forms of wisdom. 『For example, son of good family, a valiant warrior enters battle in the kingdom, subduing enemies, and none fail to submit. So it is with a Bodhisattva who has attained Dharani, abiding in the Bodhimanda, sitting under the Bodhi tree, subduing all demons. 『For example, son of good family, examining all dharmas, whether they are permanent or impermanent, if one considers the subtle and peaceful as 『not-self,』 and clings to impermanence, all flaws and defilements, and suffering as 『not-self.』 Why is this so? Son of good family, it is because one has already departed from duality, and thus it is called Dharani. 『For example, son of good family, space holds everything, yet it is neither Dharani nor does it not hold. So it is with a Bodhisattva who has attained Dharani, grasping the essence of all dharmas. 『For example, son of good family, all dharmas and all wrong views are empty and contained within Dharani. So it is with a Bodhisattva who has attained Dharani, there is nothing that is not encompassed. Dharani is thus, saving and gathering the meaning of all dharmas, therefore, son of good family, calculating Dharani has no end. Having no end, there is no negligence; having no negligence, one abides in the middle way; having equally abided, there is no attachment to the body, like space, space and earth are not two.』 When Niruktiprabha Kumara (a Bodhisattva's name) spoke these words, five hundred Bodhisattvas attained this Dharani. Chapter Seven on the Tripitaka Then, in the middle of the night, Niruktiprabha Kumara expounded to the Bodhisattva Mahasattvas the secret teachings of the Bodhisattva Pitaka (collection of Bodhisattva teachings) contained within the Tripitaka (the three baskets of Buddhist scriptures). 「What are the secret essentials of the Bodhisattva Pitaka? All sutras and dharmas enter into this Pitaka. Whether it be worldly dharmas or transcendent dharmas, conditioned dharmas or unconditioned dharmas; whether it be wholesome dharmas or unwholesome dharmas, culpable dharmas or non-culpable dharmas, defiled dharmas or undefiled dharmas, all come to rest in the Bodhisattva Pitaka. Why is this so? The essential meaning of the Bodhisattva Pitaka

者，曉了一切諸法之誼。譬，族姓子！此三千大千世界，百億四天下大地、百億日月、百億須彌山王、百億大海，悉卷合入三千大千世界為一佛土。如是，族姓子！若凡夫法及余學法；若聲聞法緣覺法；若菩薩法及與佛法，悉來入歸菩薩篋藏。所以者何？菩薩篋藏一切攝護，聲聞、緣覺將養大乘。譬，族姓子！其樹根株堅固盛者，枝葉華實則為滋茂。

「又族姓子！設有攝取菩薩篋藏菩薩大士，則為攝取一切諸乘，將養一切眾德之法。菩薩藏者名無量器，所以名曰無量器者，譬如大海受無量水，為包含器不可計實。諸龍、鬼、神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒及眾生類、在禽獸者，含受此等為無限器。菩薩藏者經典秘要亦復如是，為無限施、聞、戒、定、慧、度知見器，以故名曰菩薩篋藏。譬如含血之類生大海者，以生於彼不飲余水惟服海水。菩薩如是行菩薩藏，不于余法有所造行，惟常修行諸通慧誼，以故名曰菩薩篋藏。

「又族姓子！菩薩有斯三篋要藏。何謂三？一曰聲聞，二曰緣覺，三曰菩薩藏。聲聞藏者，承他音響而得解脫。緣覺藏者，曉了緣起十二所因，分別報應因起所盡。菩薩藏者，綜理無量諸法正誼自分別覺。

「又族姓子！其聲聞乘無有三藏，其緣覺者亦無斯藏，諸

【現代漢語翻譯】現代漢語譯本：這樣，（菩薩）就理解了一切諸法的意義。譬如，善男子！這三千大千世界，包括百億個四天下大地、百億個日月、百億個須彌山王（Sumeru，佛教宇宙觀中的山）、百億個大海，全部卷合起來，構成三千大千世界，成為一個佛土。像這樣，善男子！無論是凡夫的法和其餘學習的法；無論是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）的法、緣覺（Pratyekabuddha，無師自悟者）的法；無論是菩薩（Bodhisattva，立志成佛的修行者）的法以及佛的法，全部都歸入菩薩的篋藏（寶藏）。為什麼呢？因為菩薩的篋藏能夠攝護一切，聲聞、緣覺能夠滋養大乘（Mahāyāna，佛教宗派之一）。譬如，善男子！樹的根基堅固茂盛，那麼枝葉花果就會繁茂。又，善男子！如果有人攝取菩薩篋藏，這位菩薩大士，就等於攝取了一切諸乘（各種修行方法），滋養了一切眾德之法。菩薩藏被稱為無量器，之所以稱為無量器，譬如大海能夠容納無量的水，成為一個包含一切的容器，無法計量。諸龍（Nāga，印度神話中的蛇神）、鬼、神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，一種大鳥）、緊那羅（Kinnara，半人半鳥的神）、摩睺羅伽（Mahoraga，一種蟒神）以及眾生，包括禽獸，都能被包含其中，成為無限的容器。菩薩藏中的經典秘要也是如此，是無限的佈施、持戒、忍辱、精進、禪定、智慧、度脫、知見的容器，因此被稱為菩薩篋藏。譬如，含血的生物生存在大海中，因為生在那裡，就不喝其他的水，只喝海水。菩薩也是這樣，修行菩薩藏，不于其他法有所作為，只是常常修行各種神通智慧的意義，因此被稱為菩薩篋藏。又，善男子！菩薩有這三種重要的篋藏。是哪三種呢？一是聲聞藏，二是緣覺藏，三是菩薩藏。聲聞藏，是聽聞他人的聲音而得到解脫。緣覺藏，是瞭解緣起十二因緣（十二因緣，佛教關於生命起源和流轉的理論），分別報應的因起和所盡。菩薩藏，是綜合治理無量諸法的正義，自己分別覺悟。又，善男子！聲聞乘沒有三藏，緣覺也沒有這三藏，各位

【English Translation】 English version: Thus, (the Bodhisattva) understands the meaning of all dharmas. For example, son of a good family! This three-thousand-great-thousand world, including a hundred billion sets of four continents, a hundred billion suns and moons, a hundred billion Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology), and a hundred billion great seas, are all rolled up and combined into the three-thousand-great-thousand world, becoming one Buddha-land. In this way, son of a good family! Whether it is the dharma of ordinary beings and other dharmas being learned; whether it is the dharma of Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), the dharma of Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher); whether it is the dharma of Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas) and the dharma of Buddhas, all come and enter into the Bodhisattva's treasury. Why? Because the Bodhisattva's treasury can protect everything, and Śrāvakas and Pratyekabuddhas can nourish the Mahāyāna (Mahāyāna, a major branch of Buddhism). For example, son of a good family! If the roots of a tree are firm and flourishing, then its branches, leaves, flowers, and fruits will be luxuriant. Furthermore, son of a good family! If someone takes up the Bodhisattva's treasury, this great Bodhisattva is equivalent to taking up all vehicles (various paths of practice) and nourishing all virtuous dharmas. The Bodhisattva's treasury is called the 'immeasurable container.' The reason it is called the 'immeasurable container' is like the great sea, which can hold immeasurable water, becoming a container that encompasses everything, impossible to measure. All Nāgas (Nāga, serpent deities in Indian mythology), ghosts, gods, Gandharvas (Gandharva, celestial musicians), Asuras (Asura, warlike deities), Garudas (Garuda, a large bird), Kinnaras (Kinnara, half-human, half-bird deities), Mahoragas (Mahoraga, serpent deities), and all kinds of beings, including birds and beasts, can be contained within it, becoming an infinite container. The secret essentials of the scriptures in the Bodhisattva's treasury are also like this, being an infinite container of giving, discipline, patience, diligence, meditation, wisdom, liberation, and knowledge. Therefore, it is called the Bodhisattva's treasury. For example, creatures with blood that are born in the great sea, because they are born there, do not drink other water, but only drink seawater. Bodhisattvas are like this, practicing the Bodhisattva's treasury, not engaging in other dharmas, but constantly cultivating the meaning of various supernatural powers and wisdom. Therefore, it is called the Bodhisattva's treasury. Furthermore, son of a good family! Bodhisattvas have these three important treasuries. What are the three? First is the Śrāvaka treasury, second is the Pratyekabuddha treasury, and third is the Bodhisattva treasury. The Śrāvaka treasury is to attain liberation by hearing the voices of others. The Pratyekabuddha treasury is to understand the twelve links of dependent origination (twelve links of dependent origination, the Buddhist theory of the origin and flow of life), and to distinguish the causes and conditions of retribution and the exhaustion of their arising. The Bodhisattva treasury is to comprehensively manage the righteous meaning of immeasurable dharmas and to awaken oneself through separate discernment. Furthermore, son of a good family! The Śrāvaka vehicle does not have the three treasuries, nor do the Pratyekabuddhas have these three treasuries, all

所說法菩薩究練三藏秘要，因菩薩法而生三藏——聲聞、緣覺、無上正真道，故曰三藏。菩薩說法勸化眾生，令處三乘——聲聞、緣覺、無上正覺，是故菩薩，名曰三藏。有斯三藏無餘藏學。何謂為三？聲聞學、緣覺學、菩薩學。何謂聲聞學？但能照己身行之相；緣覺學者是謂中學；行大悲者謂菩薩學，至無量慧攝取大哀。其聲聞者，不學緣覺之所學者，亦不曉了；其緣覺者，不學菩薩所學，亦不曉了。又菩薩者，悉學聲聞所遵學者，皆曉了之不願樂彼，亦不勸助修其所行；學于緣覺所遵學者，悉曉了之不願樂彼，亦不勸化使修其乘。又菩薩者，學于菩薩當所學者，悉曉了之，愿樂勸修其乘所行，勸所行已則說聲聞所行解脫，亦講緣覺所行解脫，分別菩薩所遵解脫。如是，族姓子！其有曉了此所學者，是則名曰菩薩篋藏，如琉璃器有所盛者，應時一切示自然性如琉璃色。

「如是，族姓子！菩薩假使入菩薩藏，所可游居於諸法者，見一切法悉為佛法。菩薩假使入菩薩藏，不睹諸法而有處所，設有覺了諸佛乘者，不見諸法之所像類，其不學于菩薩學者，則見諸法而有處所。設學菩薩之所學者，不見諸法而有處所；設學菩薩之所學者，不見諸法有所住處，其不修行，計斯一切皆為自然。如是，族姓子！假使菩薩入菩

【現代漢語翻譯】現代漢語譯本：所說的法，菩薩精通研習三藏的秘要，因為菩薩的法而產生三藏——聲聞藏（Śrāvakapiṭaka，聽聞佛陀教誨者的經典）、緣覺藏（Pratyekabuddhapiṭaka，獨自覺悟者的經典）、無上正真道藏（Anuttara-samyak-sambodhi-piṭaka，通往無上正等正覺的經典），所以稱為三藏。菩薩說法勸化眾生，使他們處於三乘——聲聞乘（Śrāvakayāna，聽聞佛陀教誨者的乘）、緣覺乘（Pratyekabuddhayāna，獨自覺悟者的乘）、無上正覺乘（Anuttara-samyak-sambodhiyāna，通往無上正等正覺的乘），因此菩薩被稱為三藏。具備這三藏，就沒有其餘需要學習的了。什麼是三藏呢？聲聞學、緣覺學、菩薩學。什麼是聲聞學？僅僅能夠照見自身行為的表相；緣覺學可以稱為中等之學；奉行大悲之行稱為菩薩學，達到無量智慧並攝取廣大的慈悲。那些聲聞，不學習緣覺所學習的，也不瞭解；那些緣覺，不學習菩薩所學習的，也不瞭解。而菩薩，完全學習聲聞所遵循的學問，全部瞭解，但不願樂於此，也不勸助他人修行聲聞所行；學習緣覺所遵循的學問，全部瞭解，但不願樂於此，也不勸化他人修行緣覺乘。而菩薩，學習菩薩應當學習的學問，全部瞭解，愿樂並勸勉他人修行菩薩乘所行，勸勉修行之後，也講述聲聞所行的解脫，也講述緣覺所行的解脫，分別闡述菩薩所遵循的解脫。像這樣，族姓子！那些瞭解這些學問的人，就被稱為菩薩篋藏，就像琉璃器皿盛放物品，隨時都能顯現其自然本性，如同琉璃的顏色。

『像這樣，族姓子！菩薩如果進入菩薩藏，所遊歷居住於諸法之中，見到一切法都是佛法。菩薩如果進入菩薩藏，不會看到諸法有固定的處所，即使覺悟了諸佛的乘，也看不到諸法的形象。那些不學習菩薩學的人，會看到諸法有固定的處所。如果學習菩薩學的人，不會看到諸法有固定的處所；如果學習菩薩學的人，不會看到諸法有所住處，那些不修行的人，認為這一切都是自然而然的。像這樣，族姓子！如果菩薩進入菩

【English Translation】 English version: The Dharma that is spoken, Bodhisattvas thoroughly study the secret essentials of the Tripiṭaka (three collections), because the Bodhisattva's Dharma gives rise to the Tripiṭaka—Śrāvakapiṭaka (the collection of scriptures for those who hear the Buddha's teachings), Pratyekabuddhapiṭaka (the collection of scriptures for those who attain enlightenment independently), and Anuttara-samyak-sambodhi-piṭaka (the collection of scriptures leading to unsurpassed, complete, and perfect enlightenment), hence it is called the Tripiṭaka. Bodhisattvas preach the Dharma and exhort sentient beings, causing them to abide in the Three Vehicles—Śrāvakayāna (the vehicle of those who hear the Buddha's teachings), Pratyekabuddhayāna (the vehicle of those who attain enlightenment independently), and Anuttara-samyak-sambodhiyāna (the vehicle leading to unsurpassed, complete, and perfect enlightenment), therefore Bodhisattvas are called the Tripiṭaka. Possessing these three collections, there is nothing else to learn. What are the three? The Śrāvaka learning, the Pratyekabuddha learning, and the Bodhisattva learning. What is the Śrāvaka learning? It is only able to illuminate the appearances of one's own actions; the Pratyekabuddha learning can be called the middle learning; practicing great compassion is called the Bodhisattva learning, reaching immeasurable wisdom and embracing great compassion. Those Śrāvakas do not learn what the Pratyekabuddhas learn, nor do they understand it; those Pratyekabuddhas do not learn what the Bodhisattvas learn, nor do they understand it. Furthermore, Bodhisattvas completely learn what the Śrāvakas follow and learn, understanding it all, but they do not delight in it, nor do they encourage others to cultivate what the Śrāvakas practice; they learn what the Pratyekabuddhas follow and learn, understanding it all, but they do not delight in it, nor do they exhort others to cultivate the Pratyekabuddha Vehicle. Furthermore, Bodhisattvas learn what Bodhisattvas should learn, understanding it all, delighting in and encouraging others to cultivate the practices of the Bodhisattva Vehicle, and after encouraging cultivation, they also speak of the liberation attained by the Śrāvaka practices, and also speak of the liberation attained by the Pratyekabuddha practices, distinguishing and elucidating the liberation followed by the Bodhisattvas. Thus, son of good family! Those who understand these learnings are called the Bodhisattva's Treasury, like a crystal vessel containing objects, which at any time reveals its natural essence, like the color of crystal.

『Thus, son of good family! If a Bodhisattva enters the Bodhisattva Treasury, dwelling and abiding in all Dharmas, they see all Dharmas as Buddha-Dharma. If a Bodhisattva enters the Bodhisattva Treasury, they do not see Dharmas as having fixed locations, and even if they awaken to the Buddhas' Vehicle, they do not see the forms of Dharmas. Those who do not study the Bodhisattva learning see Dharmas as having fixed locations. If one studies the Bodhisattva learning, they do not see Dharmas as having fixed locations; if one studies the Bodhisattva learning, they do not see Dharmas as having any abiding place, and those who do not practice consider all of this to be natural. Thus, son of good family! If a Bodhisattva enters the Bodhi

薩藏，在在所行所游諸法，一切悉見諸佛之法。假使菩薩入菩薩藏，不見諸法有所像類，設使曉了諸佛法者，則亦不睹諸法之處。學菩薩學，不見諸法之所歸趣，其不修觀，彼則睹見一切諸法，而有逆順。一切眾生睹不順者，菩薩皆見諸法順正。睹于諸法，無有一法非佛法者，是故名曰菩薩篋藏。

「又族姓子！菩薩藏者說無崖底，文字所演順而應時不可計量，所立之處不可思議，垂顯光明靡不通達，無有邊際莫不照曜，多所利益悉令歸趣，于諸通慧而令群萌悉樂無本。假使有學，于彼學者、甫當學者，一切悉當入此菩薩篋藏，則至大乘。已欲學者、方當獲者、其不至者，悉使得至而令普入。」

如是濡首為諸菩薩眾會者，在於中夜說菩薩藏經典秘要，廣分別演誼歸所趣。

不退轉輪品第八

濡首童真復於後夜，為諸菩薩大士，廣宣講說不退轉輪金剛句跡。「何謂不退轉輪？又族姓子！所以名曰不退輪者，如今菩薩說經法時，若來聽者悉獲誼歸不復回還，便而講說不退轉輪令其信樂。不退轉輪菩薩行者，不為眾生造若干行；不為諸法修若干行；不于諸國土興若干行；不于諸佛尊若干行；不于諸乘行若干行。一切所至而悉普見，轉於法輪不壞法界，是謂乃為轉於法輪，是故名曰不退轉輪。彼所

【現代漢語翻譯】現代漢語譯本：薩藏（Sāzàng），無論在何處行走遊歷，都能完全見到諸佛的法。假設菩薩進入菩薩藏（Púsàzàng），就不會認為諸法有什麼具體的形象或類別。即使通曉諸佛之法，也不會執著于諸法存在於何處。學習菩薩的學問，就不會認為諸法有什麼最終的歸宿。那些不修習觀想的人，會看到一切諸法都有順逆之分。一切眾生所看到的逆，菩薩都能看到諸法的順正。看到一切諸法，沒有哪一法不是佛法，因此稱為菩薩篋藏（Púsà qièzàng）。『又，善男子！菩薩藏所說的內容深廣無邊，文字所闡述的道理順應時機且不可估量，所立足的境界不可思議，所顯現的光明無所不通達，沒有邊際無不照耀，能帶來諸多利益並引導眾生歸向正道，使眾生在各種智慧中都能安樂於無本之境。假設有正在學習、即將學習、或者剛剛開始學習的人，如果都能進入這菩薩篋藏，就能到達大乘（Dàchéng）。對於那些已經想學習、將要獲得、或者尚未到達的人，都能使他們到達並普遍進入。』就這樣，濡首（Rúshǒu）為前來集會的諸位菩薩大眾，於半夜宣說菩薩藏經典的秘密要義，廣泛地分別闡述其意義和最終歸宿。第八品不退轉輪品濡首童真（Rúshǒu tóngzhēn）又在後半夜，為諸位菩薩大士，廣泛地宣講不退轉輪（Bù tuì zhuǎn lún）的金剛句跡。『什麼是不退轉輪？又，善男子！之所以稱為不退輪，是因為當菩薩宣講經法時，如果來聽法的人都能獲得利益並歸向正道，不再退轉，從而樂於聽聞不退轉輪的教法。不退轉輪的菩薩行者，不會爲了眾生而造作若干行為；不會爲了諸法而修習若干行為；不會在各個國土興起若干行為；不會對諸佛尊崇若干行為；不會對各個乘（Shèng）行持若干行為。一切所到達之處都能普遍見到，轉動法輪而不破壞法界（Fǎjiè），這才是真正的轉動法輪，因此稱為不退轉輪。』

【English Translation】 English version: Sazang (Sāzàng), wherever he goes and travels, he can fully see the Dharma of all Buddhas. Suppose a Bodhisattva enters the Bodhisattva Treasury (Púsàzàng), he will not see any specific images or categories in all Dharmas. Even if he understands the Dharma of all Buddhas, he will not be attached to where the Dharmas exist. Learning the Bodhisattva's teachings, he will not think that all Dharmas have a final destination. Those who do not practice contemplation will see that all Dharmas have both favorable and unfavorable aspects. What all sentient beings see as unfavorable, Bodhisattvas can see as the favorable and correct aspects of all Dharmas. Seeing all Dharmas, there is not a single Dharma that is not the Buddha's Dharma, therefore it is called the Bodhisattva's Basket Treasury (Púsà qièzàng). 'Furthermore, son of a noble family! The Bodhisattva Treasury speaks of boundless depths, the principles elucidated by words are in accordance with the times and immeasurable, the realm it establishes is inconceivable, the light it reveals is all-pervasive, without boundaries and illuminating everything, bringing many benefits and guiding all beings to return to the right path, enabling all beings to find joy in the realm of no-basis in all wisdoms. Suppose there are those who are learning, about to learn, or just beginning to learn, if they can all enter this Bodhisattva's Basket Treasury, they can reach the Mahayana (Dàchéng). For those who already want to learn, are about to attain, or have not yet arrived, they can all be enabled to arrive and universally enter.' In this way, Rúshǒu, for the assembly of all Bodhisattvas, in the middle of the night, expounded the secret essence of the Bodhisattva Treasury's scriptures, widely and distinctly explaining its meaning and ultimate destination. Chapter Eight: The Wheel of Non-Retrogression The Youth Rúshǒu (Rúshǒu tóngzhēn) again in the latter half of the night, for all the great Bodhisattvas, widely proclaimed and explained the Vajra traces of the Wheel of Non-Retrogression (Bù tuì zhuǎn lún). 'What is the Wheel of Non-Retrogression? Furthermore, son of a noble family! The reason it is called the Wheel of Non-Retrogression is because when a Bodhisattva expounds the Dharma, if those who come to listen can all obtain benefits and return to the right path, no longer retrogressing, and thus are happy to hear the teachings of the Wheel of Non-Retrogression. The Bodhisattva practitioner of the Wheel of Non-Retrogression does not create various actions for sentient beings; does not cultivate various actions for all Dharmas; does not initiate various actions in various lands; does not revere various actions for all Buddhas; does not practice various actions for all Vehicles (Shèng). Everything that is reached can be universally seen, turning the Dharma wheel without destroying the Dharma Realm (Fǎjiè), this is the true turning of the Dharma wheel, therefore it is called the Wheel of Non-Retrogression.'

轉輪而無斷絕；其輪修理無有二輪；其輪如是如悲哀輪；其輪所趣自然之誼在己所至；其輪所趣法界場輪。

「又族姓子！假使菩薩信樂於斯不退轉輪，則得解脫己身之患，則為信樂一切所信、一切所想，如來所興悉亦信之，以信得脫。于如來者，無有二脫亦不說二，如其如來相好解脫，諸法之相一切法想，信如來脫則無有想，已離脫相則至自然濟於己身，如是之行莫能勝者，亦莫能逾於斯慧者，是故名曰不退轉輪。

「又族姓子！不退轉輪不退於色，色自然故；痛、想、行、識亦復如是，識不退轉，識自然故。所以者何？則不退轉一切諸法，猶如無本則為法輪，是故名曰不退轉輪。其法輪者無有邊限，無維無隅無有斷絕，無常輪故；其法輪者亦無有門，無有二故，則法輪門；其法輪者無能轉者，無所轉故；其法輪者亦無所說，法輪無言故；其法輪者亦無名稱無所顯曜，輪無獲故；又復計此不退轉輪入于空，無所游相故；澹泊門者，無來相故；普有所至，為空相故；一切等御本凈無相，是故名曰不退轉輪。

「又族姓子！不退轉輪有所遊行而有所至，是故名曰不退轉輪。有所放舍徑有所至，是故名曰不退轉輪。」

如是濡首謂諸菩薩：「又族姓子！所以名曰金剛句跡，一切諸法皆悉滅寂。何

【現代漢語翻譯】現代漢語譯本：轉輪持續運轉永不停止；此輪經過精心修理，沒有第二個輪子；此輪如同悲憫之輪；此輪所趨向的是自然之理，在於自身所證悟；此輪所趨向的是法界（Dharmadhatu，一切法的本性）的場所之輪。

『又，善男子！如果菩薩信奉並喜樂於這不退轉輪，就能解脫自身之苦，就能信奉並喜樂一切所信、一切所想，如來（Tathagata，佛的稱號）所興起的一切也都能信奉，憑藉此信而得解脫。對於如來而言，沒有兩種解脫，也不說有二種解脫，如同如來的相好（lakshana，佛的三十二種殊勝的身體特徵）解脫，諸法的相（lakshana，事物的外在特徵）和一切法的想法，信奉如來的解脫就沒有想法，已經脫離了相的束縛，就能達到自然，救濟自身，這樣的行為無人能勝過，也沒有人能超越這種智慧，所以稱為不退轉輪。

『又，善男子！不退轉輪不會在（此處原文缺失，無法翻譯）上退轉，因為是自然的；感受（vedana）、想法（samjna）、行為（samskara）、意識（vijnana）也是如此，意識不會退轉，因為意識是自然的。為什麼呢？因為不退轉輪包含一切諸法，猶如無根之木，即為法輪（Dharmachakra，佛法的象徵），所以稱為不退轉輪。這法輪沒有邊際，沒有維度，沒有角落，沒有斷絕，因為是無常之輪；這法輪也沒有門，因為沒有二元對立，所以是法輪之門；這法輪沒有能轉動它的人，因為它無所轉動；這法輪也沒有所說之內容，因為法輪沒有語言；這法輪也沒有名稱，沒有所能顯耀的事物，因為輪沒有可獲取之物；而且，計算這不退轉輪，它進入了空性（sunyata，佛教中的核心概念，指一切事物沒有固定不變的自性），因為它沒有遊走的相狀；寂靜之門，因為它沒有來去的相狀；普遍到達一切地方，因為它具有空性的相狀；一切平等，本性清凈，沒有相狀，所以稱為不退轉輪。

『又，善男子！不退轉輪有所**（此處原文缺失，無法翻譯）而有所到達，所以稱為不退轉輪。有所放下，路徑有所到達，所以稱為不退轉輪。』

如是，濡首（Niruddha，佛陀的弟子）對諸位菩薩說：『又，善男子！之所以稱為金剛句跡，是因為一切諸法都已滅寂。為什麼呢？』

【English Translation】 English version: The turning wheel continues without ceasing; this wheel is well-repaired, without a second wheel; this wheel is like the wheel of compassion; what this wheel inclines towards is the principle of nature, residing in what one has realized oneself; what this wheel inclines towards is the wheel of the field of the Dharmadhatu (the nature of all phenomena).

'Furthermore, son of good family! If a Bodhisattva believes in and delights in this irreversible wheel, then he will be liberated from the suffering of his own body, and he will believe in and delight in all that is believed, all that is thought; he will also believe in all that is aroused by the Tathagata (the title of Buddha), and he will be liberated through this belief. For the Tathagata, there are not two liberations, nor is it said that there are two; just like the liberation of the marks and characteristics (lakshana, the thirty-two auspicious physical characteristics of the Buddha) of the Tathagata, the characteristics (lakshana, the external features of things) of all dharmas and the thoughts of all dharmas, believing in the liberation of the Tathagata means having no thoughts; having already departed from the attachment to characteristics, one will attain the natural state, saving oneself; such conduct cannot be surpassed by anyone, nor can anyone exceed this wisdom, therefore it is called the irreversible wheel.'

'Furthermore, son of good family! The irreversible wheel does not regress in * (the original text is missing here, so it cannot be translated), because * is natural; so are feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana); consciousness does not regress, because consciousness is natural. Why is that? Because the irreversible wheel encompasses all dharmas, like a rootless tree, which is the Dharma wheel (Dharmachakra, the symbol of Buddhist teachings), therefore it is called the irreversible wheel. This Dharma wheel has no boundaries, no dimensions, no corners, no cessation, because it is an impermanent wheel; this Dharma wheel also has no gate, because there is no duality, therefore it is the gate of the Dharma wheel; this Dharma wheel has no one who can turn it, because it has nothing to turn; this Dharma wheel also has nothing to say, because the Dharma wheel has no language; this Dharma wheel also has no name, no object to be displayed, because the wheel has nothing to be obtained; moreover, calculating this irreversible wheel, it enters into emptiness (sunyata, a core concept in Buddhism, referring to the lack of inherent existence of all things), because it has no wandering appearance; the gate of tranquility, because it has no appearance of coming and going; universally reaching all places, because it has the appearance of emptiness; all are equal, inherently pure, without appearance, therefore it is called the irreversible wheel.'

'Furthermore, son of good family! The irreversible wheel has something ** (the original text is missing here, so it cannot be translated) and something to reach, therefore it is called the irreversible wheel. There is something to let go of, a path to reach, therefore it is called the irreversible wheel.'

Thus, Niruddha (a disciple of the Buddha) said to the Bodhisattvas: 'Furthermore, son of good family! The reason why it is called the Vajra (diamond) phrase trace is that all dharmas have ceased. Why is that?'

謂滅寂一切諸法？又族姓子！已了空者金剛句跡也，消諸邪疑六十二故；其無想者金剛句跡也，斷絕一切諸想念故；其無愿者金剛句跡也，皆度一切五趣有為令滅寂故；其法界者金剛句跡也，超越若干諸疆界故；其無本者金剛句跡也，致無我滅寂故；離色慾者金剛句跡也，蠲除貪慾諸所有故；緣起行者金剛句跡也，不壞本性故；察無為者金剛句跡也，見諸法自然故。」

濡首童真為諸菩薩竟於三夜普分別法，彼諸菩薩皆得親近光明華三昧，菩薩設逮於此定者，一一毛孔放百千光；一一光明化現百千諸佛儀容。又斯諸佛天中之天所在佛土，現作佛事開導眾生，群萌疇類迎逆接納聽受法教。◎

◎變動品第九

爾時王阿阇世明旦早起，詣濡首所，而稽首曰：「供具已辦，時至可行。」

賢者大迦葉晨朝夙興，著衣持缽與諸比丘五百人俱，欲入舍衛大城分衛，于中路念：「吾行分衛，時如大早，寧可造見濡首童真！」這設斯念尋便往至，則與濡首言談敘闊演說堅要。

濡首而謂之曰：「唯，大迦葉！晨何所湊？」

答曰：「欲行分衛故來咨受。」

濡首曰：「今當就吾食所設膳與眷屬俱，吾當與仁分衛之具。」

迦葉答曰：「供具已達，吾以法故而來至斯，不以食膳。」

【現代漢語翻譯】現代漢語譯本：『什麼是滅寂一切諸法？』又，族姓之子！已了悟空性是金剛句跡（指堅固不壞的真理），因為它能消除六十二種邪見和疑惑；其無想的境界是金剛句跡，因為它能斷絕一切妄想和念頭；其無愿的境界是金剛句跡，因為它能度脫一切五趣（地獄、餓鬼、畜生、人、天）的有為法，使其滅寂；其法界的境界是金剛句跡，因為它能超越各種疆界；其無本的境界是金剛句跡，因為它能達到無我滅寂的境界；離**（原文如此，可能指某種煩惱或執著）的境界是金剛句跡，因為它能去除貪慾及其所有；緣起行的境界是金剛句跡，因為它不破壞諸法的本性；觀察無為法的境界是金剛句跡，因為它能見到諸法自然如是。』

濡首童真為諸菩薩連續三個夜晚普遍地分別解說法義，那些菩薩都得以親近光明華三昧（一種禪定境界）。菩薩如果證得這種禪定，每一個毛孔都會放出百千光明；每一道光明都會化現出百千諸佛的儀容。而且這些諸佛，天中之天，在所在的佛土，示現佛事，開導眾生，各種眾生都迎逆接納，聽受佛法教誨。

◎變動品第九

當時，阿阇世王（Ajatasattu，古印度摩揭陀國國王）清晨早起，前往濡首（Nirgrantha，耆那教的修行者）的住所，稽首說道：『供養的器具已經準備完畢，時間到了，可以行動了。』

賢者大迦葉（Mahakasyapa，釋迦牟尼佛的十大弟子之一）清晨早起，穿好衣服，拿著缽，與五百比丘一同，想要進入舍衛大城（Sravasti，古印度城市，是拘薩羅國的首都）乞食。在路上，他心想：『我現在去乞食，時間似乎太早了，不如先去拜見濡首童真！』這樣想著，便前往濡首的住所，與濡首交談敘舊，演說重要的道理。

濡首對大迦葉說：『大迦葉！你早上要去哪裡？』

大迦葉回答說：『我想要去乞食，所以前來請教。』

濡首說：『現在可以到我這裡來，我已準備好食物，可以和你的眷屬一起食用，我也可以分給你乞食的食物。』

迦葉回答說：『供養的器具已經足夠了，我是因為佛法的原因才來到這裡，不是爲了食物。』

【English Translation】 English version: 『What is the extinction of all dharmas?』 Again, son of good family! The understanding of emptiness is the mark of Vajra (diamond-like, indestructible), because it eliminates sixty-two kinds of wrong views and doubts; the state of no-thought is the mark of Vajra, because it cuts off all delusions and thoughts; the state of no-desire is the mark of Vajra, because it delivers all beings in the five realms (hell, hungry ghosts, animals, humans, gods) from conditioned existence, causing them to be extinguished; the realm of Dharma is the mark of Vajra, because it transcends various boundaries; the state of no-origin is the mark of Vajra, because it leads to the extinction of self; the state of being free from ** (original text, possibly referring to a kind of affliction or attachment) is the mark of Vajra, because it removes greed and all its possessions; the practice of dependent origination is the mark of Vajra, because it does not destroy the inherent nature of dharmas; observing the unconditioned is the mark of Vajra, because it sees the naturalness of all dharmas.』

The Nirgrantha (Nirgrantha, a Jain ascetic) expounded the Dharma universally for the Bodhisattvas for three nights continuously, and those Bodhisattvas were able to draw near to the Samadhi (a state of meditative consciousness) of Radiant Flowers. If a Bodhisattva attains this Samadhi, each pore of his body will emit hundreds of thousands of rays of light; each ray of light will manifest hundreds of thousands of forms of Buddhas. Moreover, these Buddhas, the gods among gods, manifest the deeds of Buddhas in their respective Buddha-lands, guiding sentient beings, and all kinds of beings welcome, receive, and listen to the teachings of the Dharma.

◎Chapter Nine: Transformation

At that time, King Ajatasattu (Ajatasattu, king of Magadha in ancient India) arose early in the morning and went to the residence of Nirgrantha (Nirgrantha, a Jain ascetic), bowed his head and said: 『The offerings are ready, the time has come, we can proceed.』

The worthy Mahakasyapa (Mahakasyapa, one of the ten great disciples of Shakyamuni Buddha) arose early in the morning, put on his robes, carried his bowl, and together with five hundred Bhikkhus (Buddhist monks), intended to enter the great city of Sravasti (Sravasti, an ancient Indian city, the capital of the Kingdom of Kosala) to beg for alms. On the way, he thought: 『It seems too early for me to go begging for alms now, perhaps I should visit the Nirgrantha first!』 Thinking this, he went to Nirgrantha's residence, and talked with Nirgrantha, reminiscing about the past and expounding important principles.

Nirgrantha said to Mahakasyapa: 『Mahakasyapa! Where are you going this morning?』

Mahakasyapa replied: 『I want to go begging for alms, so I came to ask for your guidance.』

Nirgrantha said: 『You can come to my place now, I have prepared food, you can eat with your retinue, and I can also share some alms with you.』

Kasyapa replied: 『The offerings are already sufficient, I came here because of the Dharma, not for food.』

又曰：「迦葉！惟當受請。供受二事，大法供養，飲食之膳，言不釋法亦不失食。」

迦葉答曰：「鄙等之舉以用法故絕膳不食，盡其形壽志在於法。所以者何？不從他人乃能得致。如斯法門如從仁者所說正誼。」

又問：「今者濡首及諸菩薩為於何食？」

濡首報曰：「吾等所食及施與者，亦不長益亦不耗減；不動生死不近泥洹；亦不超度凡夫之地，亦不證明賢聖之法；不越聲聞不捨緣覺。吾等當說彼之所請，其佈施者，亦不凈除慧與所識，不損而益不至解脫，于諸經法亦無所興，亦不得法亦無所釋。」

迦葉答曰：「是為大施無極廣施，已入無本之所致也。」

爾時濡首心自念言：「今日入城，寧可如佛感動變化。」應時以眾神足變動三昧而為正受。這以是定為正受時，尋即一切於是三千大千世界普悉等住平若手掌，普此佛國其大光明靡不周遍，其在地獄遭苦患者即時休息，畜生、餓鬼諸不安者尋獲安隱，眾生之類心悉開解。無淫、怒、癡，無慳嫉者，亦無諛諂，無有瞋恚、憍慢之結，無所興起亦無熱惱。爾時眾生展轉相瞻如父如母。睹此三千大千世界六反震動，欲行天子、色行天子悉來集會供奉溥首！鼓樂絃歌倡伎百千，雨于天花嚴治途路。

濡首童真這興斯定

【現代漢語翻譯】現代漢語譯本：佛陀又說：『迦葉（Kashyapa，人名，佛陀的弟子）！你應該接受邀請。接受供養和施與供養這兩件事，都是對大法的供養。接受飲食供養時，言語不離佛法，也不失去食物的意義。』迦葉回答說：『我們奉行佛法，所以斷絕食物不吃，終其一生都致力於佛法。為什麼呢？因為不依賴他人才能證得佛法。像這樣的法門，正如仁者您所說的正義。』佛陀又問：『現在濡首（Nirgrantha，人名，一位菩薩）和各位菩薩吃什麼食物呢？』濡首回答說：『我們所吃的食物以及施與的食物，既不會增長也不會減少；不執著于生死，也不接近涅槃（Nirvana，佛教術語，指解脫）；不超越凡夫的境界，也不證明賢聖的佛法；不超越聲聞（Śrāvaka，佛教術語，指聽聞佛陀教誨而證悟者），也不捨棄緣覺（Pratyekabuddha，佛教術語，指獨自悟道者）。我們應當說他們所接受的邀請，那些佈施的人，既不能清凈智慧和所知，也不會減少而增加，不會達到解脫，對於各種經法也沒有什麼興起，既不能得到佛法也沒有什麼捨棄。』迦葉回答說：『這是偉大的佈施，無邊廣大的佈施，已經進入了無本的境界。』當時，濡首心中暗自思忖：『今天進入城市，寧可像佛陀那樣感動變化。』隨即以眾神通足變動三昧（Samadhi，佛教術語，指禪定）而進入正受。當以這種禪定為正受時，立刻整個三千大千世界都平等地如同手掌一樣平坦，整個佛國充滿了光明，沒有哪個地方沒有照到，在地獄遭受痛苦的眾生立刻得到休息，畜生、餓鬼等不安寧的眾生立刻獲得安穩，各類眾生的心都開解了。沒有淫慾、憤怒、愚癡，沒有慳吝嫉妒，也沒有諂媚，沒有嗔恚、驕慢的結縛，沒有什麼興起也沒有熱惱。當時，眾生互相看著，如同父親母親一樣。看到這三千大千世界六次震動，欲界天子、色界天子都來供奉濡首！鼓樂絃歌，歌舞百千，天花如雨，莊嚴道路。濡首童真進入了這種禪定。

【English Translation】 English version: Again, the Buddha said: 'Kashyapa (Kashyapa, a proper noun, a disciple of the Buddha)! You should accept the invitation. Accepting offerings and giving offerings are both offerings to the Great Dharma. When accepting food offerings, words do not depart from the Dharma, nor does one lose the meaning of the food.' Kashyapa replied: 'We uphold the Dharma, so we abstain from food, dedicating our entire lives to the Dharma. Why? Because one can attain the Dharma only by not relying on others. Such a Dharma gate, as the benevolent one has said, is true righteousness.' The Buddha then asked: 'What food do Nirgrantha (Nirgrantha, a proper noun, a Bodhisattva) and the Bodhisattvas eat now?' Nirgrantha replied: 'The food we eat and the food we give neither increases nor decreases; it does not cling to birth and death, nor does it approach Nirvana (Nirvana, a Buddhist term, referring to liberation); it does not transcend the realm of ordinary beings, nor does it prove the Dharma of the wise and holy; it does not surpass the Śrāvakas (Śrāvaka, a Buddhist term, referring to those who attain enlightenment by hearing the Buddha's teachings), nor does it abandon the Pratyekabuddhas (Pratyekabuddha, a Buddhist term, referring to those who attain enlightenment independently). We should speak of the invitation they receive, those who give alms, neither purify wisdom and knowledge, nor decrease and increase, nor attain liberation, nor does anything arise for the various sutras, neither can one obtain the Dharma nor is there anything to abandon.' Kashyapa replied: 'This is a great offering, an immeasurably vast offering, which has entered the realm of no-basis.' At that time, Nirgrantha thought to himself: 'Today, entering the city, it would be better to move and transform like the Buddha.' Immediately, with the supernatural power of the Samadhi (Samadhi, a Buddhist term, referring to meditation) of transformation, he entered into right concentration. When this Samadhi was taken as right concentration, immediately the entire three thousand great thousand worlds were all equally flat like the palm of a hand, the entire Buddha-land was filled with light, there was no place that was not illuminated, the suffering beings in hell immediately rested, the restless beings such as animals and hungry ghosts immediately obtained peace, and the minds of all kinds of beings were opened. There was no lust, anger, or delusion, no stinginess or jealousy, no flattery, no bonds of anger or arrogance, nothing arose and there was no heat or vexation. At that time, the beings looked at each other as if they were fathers and mothers. Seeing the three thousand great thousand worlds shake six times, the desire realm gods and the form realm gods all came to make offerings to Nirgrantha! Drums and music, songs and dances, hundreds and thousands, heavenly flowers rained down, adorning the roads. Nirgrantha the pure youth entered this Samadhi.

，從其室宇至於城門，自然莊嚴途路平整既廣且長，皆以七寶無央數珍，若干挍飾自然出現，不可計寶化為寶塹，中生蓮花、芙蓉、蘅花充滿煒曄，塹上化造珠交露帳，而起幢幡、繒彩、花蓋，其塹周匝遍有欄楯，欄楯左右皆有寶樹而甚高大，以諸寶繩展轉連綿系諸寶樹；一一寶樹邊有寶架，皆置香爐燒諸名香；一一香爐燒諸香者聞四十里；諸樹中間化寶浴池，有八味水盈滿，池中底悉金沙，以寶欄楯周匝繞池，琉璃為崖，悉生青蓮、芙蓉、蘅華。諸寶樹下以寶為地，一切寶地列寶香瓶而燒名香；一一寶樹五百玉女儼然羅住，各各建立佈施之德。

濡首這以斯定，三昧正受應時即有，為彼異學外道之師示現變化，巍巍無量靡不亙然。

濡首童真則從坐起，著衣持缽而欲發行，謂迦葉曰：「唯，大迦葉！便可在前吾今尋后。所以者何？尊大迦葉年即耆宿，素修梵行久為沙門，未見如來而出家學，計於世間所有羅漢皆從仁後有所啟受，以是之故宜當在前，吾今在後。」

迦葉答曰：「計於法律不以年歲而為尊長，法律所載智慧為尊，神智聖達乃可為尊；博聞才辯乃曰為尊；諸根明徹乃曰為尊，法律所記以斯為尊。由是計之，濡首童真智慧巍巍博聞普達辯才無礙，曉了一切眾生根本，以是之故最長弘遠，

【現代漢語翻譯】現代漢語譯本：從他的住所到城門，自然而然地莊嚴，道路平坦寬廣且長，都用無數的七寶和各種珍寶裝飾，自然顯現，不可計數的寶物化為寶塹，其中生長著蓮花、芙蓉、蘅花，充滿光輝。寶塹之上化現出珠光交錯的露帳，並豎立著幢幡、繒彩、花蓋。寶塹的四周遍佈欄楯，欄楯左右都有寶樹，非常高大，用各種寶繩交錯連線繫在寶樹上；每一棵寶樹旁邊都有寶架，都放置著香爐，燃燒著各種名貴的香；每一個香爐燃燒的香氣能傳到四十里遠；樹木中間化現出寶浴池，盛滿了具有八種功德的水，池底鋪滿了金沙，用寶欄楯環繞著浴池，琉璃為岸，生長著青蓮、芙蓉、蘅華。各種寶樹下以寶物為地，一切寶地上排列著寶香瓶，燃燒著名貴的香；每一棵寶樹旁都有五百個玉女端莊地站立著，各自建立著佈施的功德。 Nirgrantha（濡首）憑藉這種禪定，三昧正受立刻就有了，為那些異學外道的老師示現變化，巍峨廣大無邊無際。 Nirgrantha（濡首）童真於是從座位上站起來，穿好衣服，拿著缽，想要出發，對迦葉（Kashyapa）說：『是的，大迦葉（Mahakashyapa）！您可以在前面，我現在跟在後面。為什麼呢？尊者大迦葉（Mahakashyapa）您年紀已經很大了，一直修行梵行，很久以來都是沙門，還沒有見過如來（Tathagata）而出家學習，認為世間所有的阿羅漢（Arhat）都是從您之後有所啓發和接受，因此您應該在前面，我現在在後面。』迦葉（Kashyapa）回答說：『法律中不以年齡大小作為尊長的標準，法律所記載的是以智慧為尊，神智聖達才可以作為尊者；博聞善辯才可以稱為尊者；諸根明徹才可以稱為尊者，法律所記載的是以這些為尊。由此看來，Nirgrantha（濡首）童真智慧巍峨，博聞廣達，辯才無礙，瞭解一切眾生的根本，因此您才是最年長和深遠的。』

【English Translation】 English version: From his residence to the city gate, it was naturally solemn, the roads were flat, wide, and long, all decorated with countless seven treasures and various jewels, appearing naturally. Innumerable treasures transformed into treasure moats, in which grew lotuses, hibiscus, and heaths, filled with brilliance. Above the treasure moats, jeweled canopies with interlaced pearls manifested, and banners, streamers, and flower canopies were erected. The treasure moats were surrounded by railings, and on both sides of the railings were treasure trees, very tall, with various treasure ropes intertwined and connected to the treasure trees; next to each treasure tree was a treasure stand, all with incense burners placed on them, burning various famous incenses; the fragrance of each incense burner could be smelled forty miles away; in the middle of the trees, treasure bathing ponds manifested, filled with water with eight qualities, the bottom of the ponds covered with golden sand, surrounded by treasure railings, with lapis lazuli as the banks, growing blue lotuses, hibiscus, and heaths. Under the various treasure trees, the ground was made of treasure, and on all the treasure grounds were arranged treasure incense vases, burning famous incenses; next to each treasure tree, five hundred jade maidens stood solemnly, each establishing the merit of generosity. Nirgrantha（濡首） (Nirgrantha: 'Free from bonds') with this samadhi, the Samadhi-right-receiving immediately arose, manifesting transformations for the teachers of those heterodox outsiders, majestic, vast, and boundless. Nirgrantha（濡首） (Nirgrantha: 'Free from bonds') the youth then rose from his seat, put on his clothes, and holding his bowl, wanted to depart, and said to Kashyapa（迦葉） (Kashyapa: 'Tortoise'): 'Yes, Mahakashyapa（大迦葉） (Mahakashyapa: 'Great Kashyapa')! You may go in front, I will follow behind now. Why? Venerable Mahakashyapa（大迦葉） (Mahakashyapa: 'Great Kashyapa') you are already old, have been practicing pure conduct, and have been a Shramana (沙門) for a long time, and have not seen the Tathagata（如來） (Tathagata: 'Thus Gone One') and left home to study, believing that all the Arhats（阿羅漢） (Arhats: 'Worthy Ones') in the world have been enlightened and received after you, therefore you should be in front, I am now behind.' Kashyapa（迦葉） (Kashyapa: 'Tortoise') replied: 'The law does not regard age as the standard for seniority, the law records that wisdom is revered, divine intelligence and saintly attainment can be revered; broad learning and eloquence can be called revered; clear senses can be called revered, the law records that these are revered. From this perspective, Nirgrantha（濡首） (Nirgrantha: 'Free from bonds') the youth's wisdom is majestic, his learning is broad and comprehensive, his eloquence is unimpeded, he understands the root of all beings, therefore you are the most senior and profound.'

仁為大尊宜當在前，余應在後，今欲假喻分別此誼。」迦葉又曰：「譬師子之子這生未久，雖為幼少氣力未成，其師子子有所游步，其氣所流，野鹿諸獸聞其猛氣皆悉奔走。若有大象而有六牙，其歲六十又身高大，若以革繩系之三重，聞師子子威猛之氣，恐怖畏懅跳騰盡力，斷三重系馳走奔突，入于山谷、溪澗、林藪、巖樹之間，若入大水而自沉沒。樹禽樔翳走獸藏竄，水居魚鱉潛逃于淵，又諸飛鳥翔翱虛空。發意菩薩亦復如是，假使發意智慧道力未孚成就，心猶憍仰習師子步，過諸聲聞、緣覺之路，一切眾魔自在宮殿，志懷恐懼不能自安。設師子子見余師子威力猛勢，若師子吼，聞其音聲不恐不怖，亦不懷懅無所畏難，益以踴躍衣毛悅澤，乘其力勢亦當鳴吼。如是濡首大士聞佛師子吼時，不恐不怖亦不懷懅無所畏難，歡喜踴躍安心生焉，吾亦當習猶如今佛師子之吼。假使有說平等正真、聲聞、緣覺，如來為尊，發意菩薩則是為本，斯言至誠平等無邪。所以者何？由是出生一切諸法而普顯現，以故明知濡首為尊，其年幼少則是聖長，宜當在前，吾當從后。」

濡首童真尋在前行，菩薩次之，諸聲聞眾乃繼其蹤。濡首這向嚴莊寶路則雨天花，無數伎樂不鼓自鳴，應時其地六反震動，其大光明靡不灼徹。

于

【現代漢語翻譯】現代漢語譯本：『仁為大，尊者宜當在前，其餘人應在後，現在我想用比喻來說明這個道理。』迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）又說：『譬如獅子的幼崽剛出生不久，雖然年幼氣力還未成熟，但作為獅子的後代，它所遊走之處，其氣息所到之處，野鹿和各種野獸聞到這股威猛之氣都會奔逃。如果有長著六顆象牙的大象，年齡六十歲且身形高大，即使用三重皮革繩索捆綁住它，聽到獅子幼崽威猛的氣息，也會驚恐畏懼，竭盡全力跳躍掙扎，掙斷三重束縛，奔跑到山谷、溪澗、林地、巖石樹木之間，甚至跳入大水中把自己淹沒。樹上的禽鳥藏匿起來，走獸也躲藏起來，水裡的魚鱉潛逃到深淵，空中的飛鳥也翱翔遠去。』『剛發菩提心的菩薩也是這樣，即使發心時的智慧和道力尚未完全成就，心中仍然充滿自信，學習獅子的步伐，超越聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、緣覺（Pratyekabuddha，不依師教，自身證悟的修行者）的境界，一切眾魔（Māra，阻礙修行的惡勢力）在自己的宮殿里，也會因為菩薩的志向而感到恐懼不安。假設獅子幼崽看到其他獅子展現出威猛的氣勢，或者聽到獅子的吼叫，不會感到恐懼害怕，也不會感到畏懼，反而會更加興奮，毛髮都變得光亮潤澤，憑藉著這股氣勢也會發出吼叫。』『同樣，新發意的菩薩聽到佛陀的獅子吼時，不會感到恐懼害怕，也不會感到畏懼，反而會歡喜踴躍，內心安定，心想：我也應當學習像如今佛陀的獅子吼一樣。即使有人說平等正真，聲聞、緣覺以如來為尊，發菩提心的菩薩則是根本，這種說法是真實而沒有偏頗的。為什麼呢？因為一切諸法都是由菩薩而出生並普遍顯現，因此可以明白新發意的菩薩是尊貴的，即使年齡幼小也是聖者中的長者，應當走在前面，我應當跟隨在後。』濡首童真（一個年輕的菩薩）走在最前面，菩薩們緊隨其後，各位聲聞弟子跟在後面。濡首童真走向莊嚴的寶路時，天空中降下天花，無數的樂器不用敲打就自動發出聲音，當時大地發生了六種震動，光明照耀一切地方。于

【English Translation】 English version: 'Righteousness is supreme, the honored should be in front, and the rest should follow. Now I want to use a metaphor to explain this principle.' Kāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) further said: 'For example, a lion cub, though newly born and its strength not yet fully developed, as a descendant of a lion, wherever it roams, wherever its scent reaches, wild deer and various beasts, upon smelling its fierce aura, will flee in terror. If there is an elephant with six tusks, sixty years old and of great stature, even if bound by triple leather ropes, upon hearing the fierce aura of the lion cub, it will be terrified and fearful, struggling with all its might, breaking the triple bonds, and running into valleys, streams, forests, rocky trees, even plunging into great waters to drown itself. Birds in the trees hide, beasts conceal themselves, fish and turtles in the water flee to the depths, and birds in the sky soar away.' 'A Bodhisattva who has just aroused the aspiration for enlightenment is also like this. Even if the wisdom and power of the aspiration are not yet fully realized, the mind is still full of confidence, learning the lion's gait, surpassing the realms of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), all the Māras (evil forces that hinder practice) in their palaces will feel fear and unease because of the Bodhisattva's aspiration. Suppose the lion cub sees other lions displaying their fierce power, or hears the lion's roar, it will not feel fear or dread, but will become even more excited, its fur becoming bright and lustrous, and relying on this power, it will also roar.' 'Similarly, a newly initiated Bodhisattva, upon hearing the Buddha's lion's roar, will not feel fear or dread, but will rejoice and be filled with joy, with a peaceful mind, thinking: I should also learn to roar like the Buddha's lion's roar. Even if someone says that in equality and truth, Śrāvakas and Pratyekabuddhas honor the Tathāgata (another name for the Buddha), but the Bodhisattva who has aroused the aspiration for enlightenment is the root, this statement is true and without bias. Why? Because all dharmas (teachings) are born from the Bodhisattva and universally manifested, therefore it can be understood that the newly initiated Bodhisattva is venerable, even if young in age, is the elder among the saints, should walk in front, and I should follow behind.' The young Sudatta (a young Bodhisattva) walked in front, followed by the Bodhisattvas, and then by the Śrāvakas. As Sudatta walked towards the solemn and precious road, heavenly flowers rained down from the sky, and countless musical instruments played sounds without being struck. At that time, the earth shook in six ways, and the great light illuminated everywhere. At

時濡首所現變化威神感動，放大光明雨花香薰，諸音樂聲相和而鳴入王舍城。王阿阇世籌慮：「濡首與二萬三千眾菩薩俱，及諸聲聞眷屬圍繞，而來進路即懷恐懼，今吾整設五百人供，來者猥多，安能周遍當焉所坐？以何飼之？」心又念言：「濡首童真果相疑誤則發此心？」

應時濡首威神聖德之所建立，息意天王即自化身金仳鬼神，變微妙體，則謂王阿阇世曰：「大王且止，勿以為慮、無用勞悒。濡首童真善權方便智慧無極，現大功德威靈赫奕，恢闡神力光祚堂堂升路來臻，一人之食能以周遍三千大千世界，眾生疇類悉令充滿，何況於斯二萬三千眷屬來者？以是之故不足勞慮。大王且安，勿復加供，一切來者悉當豐足。所以者何？濡首大賚，求得無盡眾祐難量。」

王阿阇世應時踴躍不能自勝，則以弘意念于濡首如佛世尊！

王阿阇世與諸群臣中宮官屬，赍持花香雜搗澤香，衣服之具幢幡繒蓋，伎樂琴瑟、箜篌，奉迎濡首，稽首禮畢，侍從濡首入城歸宮。濡首與諸眷屬初入城時，城內蒸民各赍所有以來供養。

時于會中，有一菩薩名曰普觀。濡首告曰：「卿，族姓子！使其殿舍包容會者。」尋即受教察其左右，而普周觀阿阇世殿，自然寬大懸繒花蓋跱立幢幡，其地平博散眾花香。

【現代漢語翻譯】現代漢語譯本：這時，濡首（Ruru首，菩薩名）所顯現的變化和威神感動了眾人，他放出巨大的光明，降下花雨，散發香氣，各種音樂聲和諧地鳴響，一同進入王舍城。阿阇世王（Ajatasattu，古印度摩揭陀國國王）心懷憂慮：『濡首與二萬三千位菩薩一同前來，還有眾多聲聞弟子眷屬圍繞，他們前來進城的道路讓我感到恐懼。現在我準備了五百人的供養，但來的人如此之多，怎麼能夠周全滿足，安排他們的座位？』心中又想：『濡首童真（Ruru，菩薩名）難道是因為我心懷疑惑才生起這樣的想法嗎？』就在這時，濡首的威神聖德所建立的力量顯現，息意天王（an enlightened being）立即化身為金仳鬼神（a type of deity），變化出微妙的身體，對阿阇世王說：『大王請止住，不要為此憂慮，無需勞神。濡首童真善於運用權巧方便，智慧無邊無際，顯現出巨大的功德，威靈顯赫，弘揚神力，光芒照耀，堂堂正正地前來。他一個人的食物就能周遍三千大千世界，讓所有眾生都得到滿足，更何況這二萬三千眷屬的來者呢？因此，不必為此勞神憂慮。大王請安心，不要再增加供養，所有來者都將得到豐足。這是為什麼呢？因為濡首的佈施廣大，所求都能得到，眾多的福佑難以衡量。』阿阇世王聽后，頓時歡欣踴躍，不能自已，於是以無比崇敬的心念濡首，如同佛陀世尊一般！阿阇世王與各位大臣、後宮眷屬，攜帶花香、搗碎的澤香，以及衣服、幢幡、繒蓋，還有伎樂、琴瑟、箜篌等樂器，前去迎接濡首，行稽首禮畢，侍奉濡首進入城中，回到宮殿。濡首與他的眷屬剛進入城中時，城內的百姓各自拿出自己所有的東西前來供養。當時，在集會中，有一位菩薩名叫普觀（a Bodhisattva's name）。濡首對他說：『善男子，讓這座殿堂能夠容納所有與會者。』普觀菩薩立即接受教誨，觀察四周，只見阿阇世王的殿堂自然變得寬大，懸掛著繒帛花蓋，豎立著幢幡，地面平坦寬闊，散滿了各種鮮花和香。

【English Translation】 English version: At that time, the transformations and awe-inspiring power manifested by Ruru (a Bodhisattva's name) moved everyone. He emitted great light, rained down flowers, and spread fragrance. Various musical sounds harmoniously resonated, entering Rajagriha (a city in ancient India) together. King Ajatasattu (King of Magadha in ancient India) pondered with concern: 'Ruru is coming with twenty-three thousand Bodhisattvas, surrounded by numerous Shravaka (a type of Buddhist disciple) disciples and attendants. Their approach fills me with apprehension. Now I have prepared offerings for five hundred people, but so many are coming. How can I adequately provide for them and arrange their seating?' He then thought: 'Could Ruru be generating this thought because I harbor doubts?' At that moment, the power established by Ruru's awe-inspiring virtue manifested. The King of Cessation of Thoughts (an enlightened being) immediately transformed himself into a Kimpisa demon (a type of deity), changing into a subtle form, and said to King Ajatasattu: 'Great King, please stop, do not worry about this, there is no need to trouble yourself. Ruru is skilled in expedient means, his wisdom is boundless, he manifests great merit, his awe-inspiring power is illustrious, he propagates divine power, his light shines brightly, and he is coming in a dignified manner. The food of one person can encompass the entire three thousand great thousand worlds, satisfying all beings. How much more so for these twenty-three thousand attendants who are coming? Therefore, there is no need to trouble yourself with worry. Great King, please be at ease, do not add more offerings, all who come will be abundantly satisfied. Why is this so? Because Ruru's generosity is vast, whatever is sought can be obtained, and the numerous blessings are immeasurable.' Upon hearing this, King Ajatasattu was overjoyed and could not contain himself. He then revered Ruru with the utmost respect, as if he were the Buddha himself! King Ajatasattu, along with his ministers and palace attendants, carrying flowers, crushed fragrant herbs, clothing, banners, silk canopies, and musical instruments such as lutes and harps, went to welcome Ruru. After performing the prostration, they attended Ruru as he entered the city and returned to the palace. As Ruru and his attendants entered the city, the people of the city each brought what they had to offer as gifts. At that time, in the assembly, there was a Bodhisattva named Universal Vision (a Bodhisattva's name). Ruru said to him: 'Good man, make this hall spacious enough to accommodate all those who are attending.' The Bodhisattva Universal Vision immediately accepted the instruction and observed his surroundings. He saw that King Ajatasattu's hall naturally became spacious, with silk canopies hanging, banners standing upright, and the ground was flat and wide, scattered with various flowers and fragrances.

復有菩薩名曰法超。濡首告曰：「卿，族姓子！嚴辦眾座。」應時受教舉手彈指，于彼殿館二萬三千床座自然具足，若干種飾微妙莊嚴，無數座具而敷其上，濡首童真諸菩薩眾悉俱就座，聲聞次之。

王見濡首與諸菩薩聲聞坐畢，前自啟白：「且待斯須增辦供具？」

濡首答曰：「大王自安，自當備足勿以為勞。」

時四天王與其眷屬，悉來供侍濡首童真，又天帝釋、良善夫人及余玉女無央數千，赍持天上栴檀雜香、蜜香、搗香，以用供散一切菩薩及諸聲聞。時諸菩薩見諸花香及諸玉女，無玉女想、無花香想。梵忍跡天化作梵志摩納之形，手執拂扇住侍濡首左面，以扇扇之；諸梵天子各執拂扇，侍諸菩薩立而扇焉；無棼龍王不現其身，在於虛空垂貫真珠，從其貫珠出八味水，清涼且美供給所當；其諸菩薩一切聲聞，其前各各有垂貫珠，而出美水亦給所用。

王阿阇世心自念言：「是諸菩薩而不赍缽。當於何食？」濡首知王心念，而告之曰：「斯諸正士有所游至不赍缽行，所可遊行諸佛國土，這坐欲食缽自然至。斯諸菩薩本所建立，又彼如來昔所造愿，缽從虛空來在於掌。」

王阿阇世問濡首曰：「是諸菩薩從何佛國來？世界名何？如來正覺號曰何等？」

濡首答曰：「世界名常

名聞，如來號離聞首，今現在說法。是諸菩薩從彼而來就於仁食，欲得聽省王之狐疑所懷虛妄。」

時諸菩薩志所建立，如來本願，缽于空中自然飛來，投于無棼八味浴池洗滌清凈。諸族姓子、二萬三千諸龍、采女，各赍香著諸菩薩掌中。

時王見茲倍用踴躍，則前稽首濡首童真！濡首童真而告王曰：「可設供膳，宜知是時。」王即受教則便陳列，若干種食琦妙珍膳，供具悉遍食不消滅。如是阿阇世本所供施五百人膳，悉令二萬三千皆得飽足，飲食如故。

阿阇世王白濡首曰：「今膳如故而不消賜？」

濡首答曰：「如今仁者狐疑未盡，疑不盡故猶斯食膳用不消索。」

時諸菩薩飯食畢竟，尋以其缽跳擲空中，缽處虛無，無所依據而不墮落。

王阿阇世問濡首曰：「今斯諸缽為何所止？」

濡首答曰：「猶如大王狐疑所存，今此諸缽亦處於彼。」

時王答曰：「缽無所立？」

濡首答曰：「猶如大王所有狐疑亦無所立，今此諸缽無所依據而不墮落，諸法如是，悉無所有亦無所住，以是諸法亦無墮落。」◎

文殊師利普超三昧經卷中大正藏第 15 冊 No. 0627 文殊師利普超三昧經

文殊師利普超三昧經卷下

西晉月氏三

【現代漢語翻譯】現代漢語譯本：名聞菩薩說：『如來，名號為離聞首（Líwénshǒu，遠離聽聞之首），現在正在說法。這些菩薩從他那裡而來，前來接受您的齋食，想要聽取並消除國王您心中的狐疑和虛妄。』當時，諸位菩薩的志願已經確立，如來往昔的願力也已顯現，他們的缽在空中自然飛來，投入到沒有污垢的八味浴池中洗滌清凈。各位族姓之子和兩萬三千位龍族的采女，各自拿著香放在諸位菩薩的手掌中。當時，國王見到這種景象，更加歡喜踴躍，於是上前稽首濡首童真（Rúshǒu Tóngzhēn，被甘露浸潤的童真）。濡首童真對國王說：『可以準備齋飯了，應該知道時機已到。』國王立刻接受教誨，於是便陳列出各種各樣的食物，奇妙珍貴的膳食，供具都擺放完畢，但食物卻不減少。就像阿阇世（Āshéshì，未生怨）王原本供養五百人的膳食一樣，現在讓兩萬三千人都得到飽足，飲食卻和原來一樣。阿阇世王問濡首童真：『現在的膳食和原來一樣，卻沒有減少？』濡首童真回答說：『現在您的狐疑還沒有完全消除，因為疑慮沒有消除，所以這些膳食才不會減少。』當時，諸位菩薩飯食完畢，隨即用他們的缽跳擲到空中，缽停留在虛空中，沒有任何依靠卻不墜落。阿阇世王問濡首童真：『現在這些缽停留在哪裡？』濡首童真回答說：『就像大王您的狐疑存在於何處，現在這些缽也停留在那裡。』當時，國王回答說：『缽沒有立足之處？』濡首童真回答說：『就像大王您的狐疑也沒有立足之處一樣，現在這些缽沒有任何依靠卻不墜落，諸法也是如此，一切都沒有所有，也沒有所住之處，因此諸法也不會墜落。』

【English Translation】 English version: The Bodhisattva of Renown said, 'The Tathagata, whose name is Liwenshou (Líwénshǒu, the head who is apart from hearing), is now expounding the Dharma. These Bodhisattvas have come from him to receive your food, desiring to hear and dispel the doubts and delusions in the king's heart.' At that time, the aspirations of the Bodhisattvas were established, and the past vows of the Tathagata were manifested. Their bowls naturally flew in the air and plunged into the undefiled eight-flavored bathing pool to be washed clean. Each of the sons of noble families and the twenty-three thousand dragon maidens held incense and placed it in the palms of the Bodhisattvas. At that time, the king, seeing this scene, was even more joyful and exuberant. He then prostrated himself before Nurushou Tongzhen (Rúshǒu Tóngzhēn, the ambrosia-anointed youth). Nurushou Tongzhen said to the king, 'It is time to prepare the meal; you should know that the time has come.' The king immediately accepted the teaching, and then displayed all kinds of food, wonderful and precious delicacies, and all the offerings were arranged, but the food did not diminish. Just like the meal that King Ajatasattu (Āshéshì, Unborn Enemy) originally offered to five hundred people, now it allowed twenty-three thousand people to be satisfied, but the food remained the same as before. King Ajatasattu asked Nurushou Tongzhen, 'The meal is the same as before, but it has not diminished?' Nurushou Tongzhen replied, 'Now your doubts have not been completely dispelled. Because the doubts have not been dispelled, the food will not diminish.' At that time, after the Bodhisattvas had finished eating, they immediately threw their bowls into the air. The bowls remained in the void, without any support, yet did not fall. King Ajatasattu asked Nurushou Tongzhen, 'Where are these bowls staying now?' Nurushou Tongzhen replied, 'Just as where your doubts exist, O King, these bowls are also staying there.' At that time, the king replied, 'The bowls have no place to stand?' Nurushou Tongzhen replied, 'Just as your doubts have no place to stand, O King, these bowls have no support yet do not fall. All dharmas are like this, everything has no possession and no place to dwell, therefore all dharmas will not fall.'

藏竺法護譯

◎決疑品第十

於是王阿阇世見諸菩薩及聲聞眾食訖澡畢，更取卑榻于溥首前坐，欲聽聞法：「惟愿溥首解我狐疑。」

溥首答曰：「大王所疑，江河沙等諸佛世尊所不能決。」

時王自省無救無護，從榻而墮，如斷大樹摧折擗地。

大迦葉曰：「大王自安，莫懷恐懅、勿以為懼。所以者何？溥首童真被大德鎧，善權方便而設此言，可徐而問。」

時王即起問溥首曰：「曏者何說：『江河沙等諸佛世尊不能為我而決狐疑？』」

溥首報曰：「王意云何？諸佛世尊緣心行乎？」

答曰：「不也。」

溥首又問：「諸佛世尊發心行乎？」

答曰：「不也。」

又問：「諸佛世尊滅心行乎？」

答曰：「不也。」

又問：「諸佛世尊行有為乎？」

答曰：「不也。」

又問：「諸佛世尊行無為乎？」

答曰：「不也。」

又問：「諸佛世尊所教行無為乎？」

答曰：「不也。」

溥首又曰：「王意云何？其諸法者而無有行，無有行者無所歸趣，寧能有人教化於法決斷之乎？」

答曰：「不也。」

「王當了之，吾以是故而說斯言：『王之狐疑，江河沙等諸佛正覺所不能決

【現代漢語翻譯】現代漢語譯本 ◎決疑品第十

這時，阿阇世王（Ajatasattu，未生怨王）看見各位菩薩和聲聞眾吃完飯，洗漱完畢，便在溥首（P'u-shou）面前另取一張矮榻坐下，想要聽聞佛法：『希望溥首能為我解除心中的疑惑。』

溥首回答說：『大王所疑惑的問題，如同恒河沙數一樣多的諸佛世尊也無法解答。』

當時，國王自感無所依靠，無所庇護，便從矮榻上跌落下來，就像一棵大樹被砍斷，摧折倒地。

大迦葉（Mahakasyapa）說：『大王請安心，不要心懷恐懼，不要害怕。為什麼呢？溥首童真披著大德的鎧甲，以善巧方便而說了這些話，可以慢慢地問他。』

當時，國王立刻起身問溥首說：『剛才你為何說：『如同恒河沙數一樣多的諸佛世尊也不能為我解除疑惑？』

溥首回答說：『大王認為如何？諸佛世尊是依著心而行事嗎？』

回答說：『不是的。』

溥首又問：『諸佛世尊是依著發心而行事嗎？』

回答說：『不是的。』

又問：『諸佛世尊是依著滅心而行事嗎？』

回答說：『不是的。』

又問：『諸佛世尊是行有為法嗎？』

回答說：『不是的。』

又問：『諸佛世尊是行無為法嗎？』

回答說：『不是的。』

又問：『諸佛世尊所教導的是行無為法嗎？』

回答說：『不是的。』

溥首又說：『大王認為如何？那些諸法是沒有行跡的，沒有行跡的就沒有歸宿，難道能有人教化這些法，並加以決斷嗎？』

回答說：『不能。』

『大王應當明白，我因此才說這樣的話：『大王的疑惑，如同恒河沙數一樣多的諸佛正覺也無法解答。』

【English Translation】 English version ◎Chapter Ten: Resolving Doubts

Then King Ajatasattu (Ajatasattu, King of Unborn Hatred) saw that the Bodhisattvas and Sravakas had finished eating and washing. He took another low seat and sat before P'u-shou, desiring to hear the Dharma: 'I wish P'u-shou would resolve my doubts.'

P'u-shou replied: 'The doubts of the Great King cannot be resolved even by Buddhas, World Honored Ones, as numerous as the sands of the Ganges.'

At that time, the King felt helpless and without protection, and he fell from his seat like a great tree that is cut down, collapsing to the ground.

Mahakasyapa (Mahakasyapa) said: 'Great King, be at ease, do not be fearful or afraid. Why? P'u-shou, a pure youth, is clad in the armor of great virtue and speaks with skillful means. You can ask him slowly.'

Then the King immediately rose and asked P'u-shou: 'Why did you say earlier: 'Buddhas, World Honored Ones, as numerous as the sands of the Ganges, cannot resolve my doubts?'

P'u-shou replied: 'What does the Great King think? Do the Buddhas, World Honored Ones, act according to the mind?'

He answered: 'No.'

P'u-shou asked again: 'Do the Buddhas, World Honored Ones, act according to the arising of the mind?'

He answered: 'No.'

He asked again: 'Do the Buddhas, World Honored Ones, act according to the cessation of the mind?'

He answered: 'No.'

He asked again: 'Do the Buddhas, World Honored Ones, practice conditioned dharmas?'

He answered: 'No.'

He asked again: 'Do the Buddhas, World Honored Ones, practice unconditioned dharmas?'

He answered: 'No.'

He asked again: 'Is it that the Buddhas, World Honored Ones, teach the practice of unconditioned dharmas?'

He answered: 'No.'

P'u-shou then said: 'What does the Great King think? Those dharmas have no activity, and without activity, there is nowhere to go. Can anyone teach these dharmas and make a final judgment?'

He answered: 'No.'

'The Great King should understand that this is why I said: 'The Great King's doubts cannot be resolved even by Buddhas, Perfectly Enlightened Ones, as numerous as the sands of the Ganges.'

。』複次大王！假使有人而自說言：『我以塵冥灰煙、雲霧污染虛空。』寧堪任乎？」

答曰：「不能污。」

溥首又問：「設令，大王！吾取此空洗之使凈，寧堪任乎？」

答曰：「不能。」

溥首報曰：「如是大王！如來之身曉了諸法猶如虛空，成最正覺自然凈者無所染污。以是之故，何所有法而染污者見逆限乎？豈可決了若凈除乎？大王等觀於斯法誼，吾以是故曏者說言：『江河沙等諸佛世尊所不能決了。』

「複次大王！諸佛世尊不得內心而有所住；不得外心而有所住。所以者何？一切諸法自然清凈無有處所，自然凈者無有處所，無有志愿、有所住者。所以者何？得自在哉，諸法自然故。無自然哉，諸法無興立故。無蹉跌哉，諸法無所有故。無所有哉，諸法離形貌故。無形貌哉，諸法虛無故。無蔽礙哉，諸法無教相故。無教化哉，諸法自然無所有故。離所有哉，諸法釋歸趣故。無歸趣哉，諸法無別離故。無別離哉，諸法無所生故。無所猗哉，諸法自然凈故。心性凈哉，諸法無分如空等故。無倫比哉，諸法無伴黨故。無侶哉，諸法離於二故。無有二哉，諸法澹泊故。無量哉，諸法無斷絕故。無邊際哉，諸法無崖畔故。無誠諦哉，諸法顛倒從不誠諦而有所住故。無顛倒哉，諸法常

【現代漢語翻譯】現代漢語譯本：『再者，大王！假使有人自己說：『我用塵土、黑暗、灰燼、煙霧、雲彩污染虛空。』這能辦到嗎？』回答說：『不能污染。』溥首（Pu Shou）又問：『假設，大王！我拿這虛空來清洗使它乾淨，這能辦到嗎？』回答說：『不能。』溥首（Pu Shou）回答說：『像這樣，大王！如來（Ru Lai）（指佛陀）之身明曉一切諸法猶如虛空，成就最正覺自然清凈，沒有什麼可以染污。因為這個緣故，有什麼法可以染污，見到違逆限制呢？怎麼可以決斷了若要清除呢？大王等觀察這些法義，我因為這個緣故先前說：『像江河沙子一樣多的諸佛世尊所不能決斷了。』『再者，大王！諸佛世尊不得內心而有所住；不得外心而有所住。為什麼呢？一切諸法自然清凈沒有處所，自然清凈者沒有處所，沒有志愿、有所住者。為什麼呢？得自在啊，諸法自然故。沒有自然啊，諸法沒有興起建立故。沒有蹉跌啊，諸法一無所有故。一無所有啊，諸法離開形貌故。沒有形貌啊，諸法虛無故。沒有蔽礙啊，諸法沒有教相故。沒有教化啊，諸法自然一無所有故。離開所有啊，諸法解釋歸向故。沒有歸向啊，諸法沒有別離故。沒有別離啊，諸法沒有所生故。沒有所依靠啊，諸法自然清凈故。心性清凈啊，諸法沒有分別如虛空等同故。沒有倫比啊，諸法沒有伴黨故。沒有伴侶啊，諸法離開二元對立故。沒有二元對立啊，諸法澹泊故。無量啊，諸法沒有斷絕故。沒有邊際啊，諸法沒有崖畔故。沒有誠實啊，諸法顛倒從不誠實而有所住故。沒有顛倒啊，諸法常

【English Translation】 English version: 'Furthermore, Great King! Suppose someone were to say: 『I will pollute the void with dust, darkness, ashes, smoke, and clouds.』 Is that possible?』 The king replied: 『It is not possible to pollute it.』 Pu Shou (溥首) then asked: 『Suppose, Great King! I were to take this void and wash it to make it clean, is that possible?』 The king replied: 『It is not possible.』 Pu Shou (溥首) replied: 『Just so, Great King! The body of the Tathagata (如來) (referring to the Buddha) understands all dharmas (諸法) as being like the void, achieving the most perfect enlightenment, naturally pure, and nothing can pollute it. Because of this, what dharma (法) could pollute it, seeing opposition and limitation? How could it be decided if it should be cleansed? Great King, observe these meanings of the Dharma (法誼), and it is for this reason that I said earlier: 『The Buddhas, as numerous as the sands of the Ganges River, cannot decide it.』『Furthermore, Great King! The Buddhas, the World Honored Ones, do not abide in the internal mind; they do not abide in the external mind. Why is that? All dharmas (諸法) are naturally pure and have no place; those who are naturally pure have no place, no aspiration, and no abiding place. Why is that? They are free, because dharmas (諸法) are natural. There is no naturalness, because dharmas (諸法) have no arising or establishment. There is no stumbling, because dharmas (諸法) are without anything. There is nothing, because dharmas (諸法) are without form. There is no form, because dharmas (諸法) are empty. There is no obstruction, because dharmas (諸法) have no teaching aspect. There is no teaching, because dharmas (諸法) are naturally without anything. There is separation from anything, because dharmas (諸法) explain the return. There is no return, because dharmas (諸法) have no separation. There is no separation, because dharmas (諸法) have no arising. There is no reliance, because dharmas (諸法) are naturally pure. The nature of the mind is pure, because dharmas (諸法) have no division, like the void. There is no comparison, because dharmas (諸法) have no companions. There is no companion, because dharmas (諸法) are apart from duality. There is no duality, because dharmas (諸法) are tranquil. There is no measure, because dharmas (諸法) have no cessation. There is no boundary, because dharmas (諸法) have no limit. There is no truth, because dharmas (諸法) are inverted, abiding in untruth. There is no inversion, because dharmas (諸法) are constant.'

凈得安已故。有常哉，諸法無歸向故。清凈哉，諸法本凈因明達故。已自然哉，諸法無我而顯曜故。安隱哉，諸法無想念故。無猶預哉，諸法內寂然故。無欺妄哉，諸法究竟無誠諦故。靜寞哉，諸法澹泊相故。無吾我哉，諸法除於我故。無穿漏哉，諸法解脫相故。趣寂滅哉，諸法離所念故。無恐懼哉，諸法離若干故。造一等哉，諸法等御脫故故。慌忽哉，諸法不想本際故。無有想哉，諸法無壞閑默緣故。順空哉，諸法離眾見故。無有愿哉，諸法離三世故。斷三世哉，諸法無去來今故。無為等哉，諸法究竟無生故。

「王意云何？彼法無生亦無所起，亦無所有無有真諦。豈能有人污染之乎？」

答曰：「不也。」

溥首曰：「彼法寧可決斷不耶？」

答曰：「不也。」

溥首又曰：「一切諸法等如泥洹，如來解此致最正覺。猶是之故，王狐疑者不可決斷。是故大王！不可修行有所造立，不從倒心，當修造立真諦之觀，觀于無本。設能察者，則于諸法而無所受，亦無所曉，不與游居。若使大王不與諸法俱游居者，斯乃為信；其有信者乃為寂寞；其寂寞者乃自然凈；自然凈者乃無所造；無所造者一切諸法則無有主，彼則造忍一切諸法無有造者。王當知之，無所造者則為滅度，計彼諸法亦無所

【現代漢語翻譯】現代漢語譯本：凈得安息已故（Nirvana已逝）。因為諸法（dharma，宇宙萬物的法理）沒有歸宿，所以是常恒的。因為諸法原本清凈，因明（vidya，明智）通達，所以是清凈的。因為諸法無我（anatman，沒有永恒不變的自我），卻能顯現光明，所以是已自然的。因為諸法沒有妄想念頭，所以是安穩的。因為諸法內心寂靜，所以沒有猶豫。因為諸法究竟沒有真實，所以沒有欺騙。因為諸法呈現淡泊的相狀，所以是靜寞的。因為諸法去除我執，所以沒有吾我。因為諸法是解脫的相狀，所以沒有穿漏。因為諸法遠離所念，所以趨向寂滅。因為諸法遠離種種差別，所以沒有恐懼。因為諸法平等地脫離束縛，所以造就平等。因為諸法不想念本來的邊際，所以是慌忽的。因為諸法沒有壞滅的空閑因緣，所以沒有想念。因為諸法遠離各種見解，所以順應空性（sunyata，萬物皆空的真理）。因為諸法遠離過去、現在、未來三世，所以沒有愿求。因為諸法沒有過去、現在、未來三世，所以斷絕三世。因為諸法究竟沒有生起，所以是無為平等的。『大王，您認為如何？那種法既不生起，也沒有所起之處，也沒有任何所有，沒有真實。難道會有人能夠污染它嗎？』回答說：『不能。』溥首（Pūrṇa，佛陀的弟子）說：『那種法可以被決斷嗎？』回答說：『不能。』溥首又說：『一切諸法都等同於涅槃（Nirvana，解脫的境界），如來（Tathagata，佛陀的稱號）理解這個道理，達到最正覺（anuttara-samyak-sambodhi，無上正等正覺）。即使如此，大王您如果心存狐疑，也是無法決斷的。所以，大王！不要修行有所造作的事物，不要從顛倒的心出發，應當修習觀察真諦，觀察萬法沒有根本。如果能夠觀察到這一點，那麼對於諸法就不會有所執受，也不會有所理解，不與諸法同住。如果大王不與諸法同住，這就是真正的信心；擁有信心就是寂寞；寂寞就是自然清凈；自然清凈就是無所造作；無所造作就是一切諸法沒有主宰，那就是證得忍，一切諸法沒有造作者。大王您應當知道，無所造作就是滅度（Nirvana，涅槃），計算那些諸法也沒有……』

【English Translation】 English version: Nirvana is attained and deceased (Nirvana has passed away). Because all dharmas (dharma, the principles governing all things in the universe) have no final destination, they are constant. Because all dharmas are originally pure, and because of the thorough understanding of vidya (vidya, wisdom), they are pure. Because all dharmas are without self (anatman, no permanent self), yet they manifest luminosity, they are naturally so. Because all dharmas are without delusive thoughts, they are peaceful. Because all dharmas are inwardly tranquil, there is no hesitation. Because all dharmas ultimately have no truth, there is no deception. Because all dharmas exhibit a state of detachment, they are serene. Because all dharmas eliminate ego, there is no 'I' or 'mine'. Because all dharmas are in a state of liberation, there are no leaks or flaws. Because all dharmas are detached from what is thought, they tend towards extinction. Because all dharmas are detached from various differences, there is no fear. Because all dharmas equally escape bondage, they create equality. Because all dharmas do not think about their original boundaries, they are bewildered. Because all dharmas have no opportunity for destruction, they have no thoughts. Because all dharmas are detached from all views, they accord with emptiness (sunyata, the truth that all things are empty). Because all dharmas are detached from the three times—past, present, and future—there are no wishes. Because all dharmas have no past, present, or future, the three times are cut off. Because all dharmas ultimately have no arising, they are non-action and equal. 『What do you think, Great King? That dharma neither arises nor has a place of arising, nor does it possess anything, nor does it have any truth. Could anyone defile it?』 The answer was, 『No.』 Pūrṇa (Pūrṇa, a disciple of the Buddha) said, 『Can that dharma be decisively determined?』 The answer was, 『No.』 Pūrṇa further said, 『All dharmas are equal to Nirvana (Nirvana, the state of liberation). The Tathagata (Tathagata, an epithet of the Buddha) understands this principle and attains the highest perfect enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Even so, if you, Great King, harbor doubts, you cannot make a decisive judgment. Therefore, Great King! Do not practice things that are contrived, and do not proceed from a deluded mind. You should cultivate the contemplation of truth, observing that all dharmas have no root. If you can observe this, then you will not be attached to dharmas, nor will you understand them, and you will not dwell with them. If you, Great King, do not dwell with all dharmas, this is true faith; having faith is serenity; serenity is naturally pure; natural purity is non-action; non-action means that all dharmas have no master, and that is attaining forbearance, that all dharmas have no creator. You should know, Great King, that non-action is extinction (Nirvana, Nirvana), calculating those dharmas also have no...』

造無所破壞；亦無有造亦無不造，斯謂滅度。

「假使，大王！順此脫者則平等脫，以等脫者則于其法無趣無逮、不增不減。所以者何？於一切法無所利誼，亦無所求諸法無本，其無本者則無所生；無所生者則亦無本；其無本者等無差特，故曰無本無異。設使大王解信無本，一切狐疑自然為斷。

「又若大王！眼無染污亦無所凈，眼之自然為無本故，無本自然則曰眼矣！耳、鼻、口、身、心，亦復如是！心者，大王！無有染污亦無所凈，心之自然為無本故，無本自然則曰心矣！王當了之，色無染污亦無所凈，色者自然為無本故，無本自然則曰色矣！痛、想、行、識亦復如是！識無染污亦無所凈，識之自然為無本故，無本自然則曰識矣！王當了之，一切諸法無有染污亦無所凈，諸法自然為無本故，無本自然則曰諸法。心無形色亦不可見，無所危害、無有處所、無有言教。譬若如幻，不處於外不處於內，心者本凈而自然明。設心凈者，則無染污亦無所凈。

「王當解此，其本凈心不可染污、無有凈者、無有虛妄、亦無所著無所危害，因無諦想而有所造無諦思想。設有所住，凡夫愚騃猗欲塵勞，彼則何謂？無有誠諦則而發起無誠諦想，其無誠者則不興諦，一切諸法住不真諦，以存於彼無誠諦想。譬如，大

【現代漢語翻譯】現代漢語譯本不造作任何會被破壞的東西；也沒有既造作又不造作的情況，這叫做滅度（Nirvana）。

『大王，假設順應這種解脫，就是平等解脫，以平等解脫來說，對於任何法既不追求也不執著、不增加也不減少。為什麼呢？因為對於一切法沒有利益，也沒有任何追求，諸法沒有根本。沒有根本的，就不會產生；沒有產生的，也就沒有根本；沒有根本的，就平等而沒有差別，所以說沒有根本，沒有差異。如果大王理解並相信沒有根本，一切疑惑自然就會斷除。

『還有，大王！眼睛沒有染污，也沒有什麼需要凈化的，眼睛的自然狀態就是沒有根本，沒有根本的自然狀態就叫做眼睛！耳朵、鼻子、嘴巴、身體、心意，也是這樣！心意，大王！沒有染污，也沒有什麼需要凈化的，心意的自然狀態就是沒有根本，沒有根本的自然狀態就叫做心意！大王應當明白，色（Rupa）沒有染污，也沒有什麼需要凈化的，色的自然狀態就是沒有根本，沒有根本的自然狀態就叫做色！受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）也是這樣！識沒有染污，也沒有什麼需要凈化的，識的自然狀態就是沒有根本，沒有根本的自然狀態就叫做識！大王應當明白，一切諸法沒有染污，也沒有什麼需要凈化的，諸法的自然狀態就是沒有根本，沒有根本的自然狀態就叫做諸法。心沒有形狀和顏色，也無法看見，沒有危害，沒有處所，沒有言語教導。譬如幻象，不在外面，也不在裡面，心本來清凈而自然光明。如果心是清凈的，就沒有染污，也沒有什麼需要凈化的。

『大王應當理解這個道理，那本來清凈的心不可被染污、沒有需要凈化的、沒有虛妄、也沒有執著，沒有危害，因為沒有真實的念頭，所以造作了沒有真實念頭的東西。如果有所執著，凡夫愚昧之人就會依附於慾望的塵勞，他們又會怎麼說呢？沒有真實，所以發起沒有真實的念頭，沒有真實，就不會興起真實，一切諸法都存在於不真實的境地，因為存在於那裡的是沒有真實的念頭。譬如，大

【English Translation】 English version It creates nothing that can be destroyed; nor is there a creation that is both created and not created, this is called Nirvana (Nirvana).

'Suppose, great king! Conforming to this liberation is equal liberation, and with equal liberation, there is no pursuit or attachment to any dharma, neither increase nor decrease. Why? Because there is no benefit in all dharmas, nor is there any seeking. All dharmas have no root. That which has no root does not arise; that which does not arise also has no root; that which has no root is equal and without distinction, therefore it is said to have no root and no difference. If the great king understands and believes that there is no root, all doubts will naturally be cut off.

'Furthermore, great king! The eye has no defilement, nor is there anything to be purified. The natural state of the eye is without root, and the natural state without root is called the eye! The ear, nose, mouth, body, and mind are also the same! The mind, great king! Has no defilement, nor is there anything to be purified. The natural state of the mind is without root, and the natural state without root is called the mind! The king should understand that form (Rupa) has no defilement, nor is there anything to be purified. The natural state of form is without root, and the natural state without root is called form! Feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are also the same! Consciousness has no defilement, nor is there anything to be purified. The natural state of consciousness is without root, and the natural state without root is called consciousness! The king should understand that all dharmas have no defilement, nor is there anything to be purified. The natural state of all dharmas is without root, and the natural state without root is called all dharmas. The mind has no shape or color, nor can it be seen. It has no harm, no place, and no verbal teachings. It is like an illusion, not outside, not inside. The mind is originally pure and naturally bright. If the mind is pure, there is no defilement, nor is there anything to be purified.

'The king should understand this, that the originally pure mind cannot be defiled, there is no purifier, there is no falsehood, nor is there any attachment or harm. Because there is no true thought, things are created without true thought. If there is attachment, ordinary foolish people will cling to the dust of desire, what will they say? There is no truth, so they initiate thoughts without truth. If there is no truth, truth will not arise. All dharmas dwell in an untrue state, because what exists there is a thought without truth. For example, great

王！喻此虛空，無色無見不可執持，亦無所舍亦無言教。假使有人而說言曰：『今此虛空無色無見不可執持，亦無所舍無有言教，吾今欲以塵、煙焰、雲霧污染虛空。』」

王答曰：「不能。」

溥首曰：「如是大王！心本之凈自然顯明，則不可以塵、煙焰、雲霧蔽礙污之。譬如塵、煙焰、雲霧住于虛空，終不染空而為垢污。如是，大王！發吾我相謂是我所，因鑒緣結為淫、怒、癡，不污心法，不污心法自然之凈。是故，大王！仁者于彼勿懷狐疑。

「王欲知之，其過去心及當來心則無形貌，其當來心及過去心亦無形貌，現在心者無所依猗亦無所有。前心所念不礙後心，後心所念不礙前心，其現在心亦復如是！明知于彼而造斯觀，心無所有亦無不有。過去心者以滅盡，未來心未至，現在無住，睹見諸法當來無住，蠲除諸見無所怪者為解脫故；清凈想者諸法離垢，普等於世普等於明；無所生者無有言教，及無言教無處不處。世尊所說寂然之議，其寂然者計于彼法則無有處。假使有人求處言教推索諸法，設使，大王！在於諸法而無所念，則除一切狐疑之結，而於諸法無所決除。所以者何？其狐疑者，與法適等而無差特，故曰法界御于平等。一切諸法及與法界，於此諸法當御平等。所以者何？一切諸法則

【現代漢語翻譯】現代漢語譯本：『大王！譬如虛空，沒有顏色，不能看見，不可執取，也沒有捨棄，也沒有言語教導。假使有人說：『現在這個虛空沒有顏色，不能看見，不可執取，也沒有捨棄，沒有言語教導，我現在要用塵土、煙焰、雲霧來污染虛空。』大王會回答說：『不能。』溥首（P'u shou，菩薩名）說：『正是這樣，大王！心原本清凈，自然顯明，所以不能被塵土、煙焰、雲霧遮蔽污染。譬如塵土、煙焰、雲霧停留在虛空中，最終不會污染虛空而成為污垢。這樣，大王！生起我執，認為是我所有的，因為因緣和合而結成淫慾、嗔怒、愚癡，不能污染心法，不能污染心法自然的清凈。所以，大王！仁者對於這些不要心懷疑惑。『大王如果想知道，過去的心和未來的心都沒有形貌，未來的心和過去的心也沒有形貌，現在的心沒有所依靠，也沒有所有。前面的心所想的，不妨礙後面的心，後面的心所想的，不妨礙前面的心，現在的心也是這樣！明白知道這些而造作這樣的觀察，心沒有所有，也沒有沒有所有。過去的心已經滅盡，未來的心還沒有到來，現在的心沒有停留，看到諸法將來沒有停留，去除各種見解，沒有什麼可奇怪的，這是爲了解脫的緣故；清凈的想念是諸法遠離垢染，普遍平等對待世間，普遍平等對待光明；沒有產生的是沒有言語教導，以及沒有言語教導就沒有不在之處。世尊所說的寂然的議論，那寂然的議論如果計較其中的法則，就沒有處所。假使有人尋求言語教導的處所，推究探索各種法則，假設，大王！對於各種法則而沒有念想，那麼就去除一切疑惑的結，而對於各種法則沒有什麼需要決斷去除的。為什麼呢？因為那疑惑，與法則恰好相等而沒有差別，所以說，法界駕馭于平等。一切諸法以及法界，對於這些諸法應當駕馭于平等。為什麼呢？一切諸法則』

【English Translation】 English version: 『O King! This is like the void, without color, invisible, ungraspable, without abandonment, and without verbal instruction. Suppose someone were to say: 『Now, this void is without color, invisible, ungraspable, without abandonment, and without verbal instruction. I now wish to pollute the void with dust, smoke, flames, clouds, and mist.』』 The King would reply: 『Impossible.』 P'u shou (Name of a Bodhisattva) said: 『Just so, O King! The original purity of the mind naturally manifests, and therefore cannot be obscured or polluted by dust, smoke, flames, clouds, and mist. For example, dust, smoke, flames, clouds, and mist reside in the void, but ultimately do not defile the void or become impurities. Likewise, O King! The arising of the ego and the notion of 『mine,』 due to conditioned connections, results in lust, anger, and delusion, but these do not defile the mind-dharma, do not defile the natural purity of the mind-dharma. Therefore, O King! The benevolent should not harbor doubts about this. 『If the King wishes to know, the past mind and the future mind have no form, the future mind and the past mind also have no form, and the present mind has no reliance and nothing possessed. The thoughts of the previous mind do not hinder the subsequent mind, the thoughts of the subsequent mind do not hinder the previous mind, and the present mind is also like this! Clearly knowing this and cultivating such observation, the mind has nothing and also has nothing that it does not have. The past mind has ceased, the future mind has not yet arrived, the present has no abiding, seeing that all dharmas will have no abiding in the future, removing all views, with nothing to be surprised at, is for the sake of liberation; pure thought is that all dharmas are free from defilement, universally equal to the world, universally equal to light; that which is unproduced has no verbal instruction, and where there is no verbal instruction, there is no place where it is not. The World-Honored One's discourse on stillness, if one were to calculate the principles within that stillness, there would be no place. Suppose someone were to seek the place of verbal instruction, investigating and exploring all dharmas, if, O King! one has no thoughts about all dharmas, then one removes all the knots of doubt, and there is nothing to be decided and removed regarding all dharmas. Why? Because that doubt is exactly equal to the dharma and without difference, therefore it is said that the dharma-realm is governed by equality. All dharmas and the dharma-realm, regarding these dharmas, should be governed by equality. Why? All dharmas then』

入法界，設等法界則等諸法，是故名曰法界平等一切諸法，其法界者等御諸法。」

說是語時，王阿阇世得柔順法忍，歡喜踴躍心獲大安，尋即叉手嘆曰：「善哉！快說斯言辯除余疑。」

溥首答曰：「王當知之，斯為大冥狐疑之結也。如王究竟釋一切法，而說斯言。」

「善哉溥首！快說斯言辯除疑惑。」王又答曰：「以為滅盡吾諸陰、蓋，假使我身命終沒者則當至道？」

溥首答曰：「是為大王之甚疑礙，乃欲究竟一切諸法至於滅度，乃能悕望想于泥洹，究竟泥洹一切諸法，而復望想于滅度乎？究竟泥洹者，諸法本凈而無所生。」

爾時王阿阇世取軟妙衣價直百千，即以手持奉上溥首，欲報法恩而覆其身。溥首童真忽然不現，不見其身何所歸趣，空中聲曰：「如今大王而不睹見溥首之身，觀其狐疑亦當如斯！如見狐疑，見一切諸法亦復如是。如觀諸法所見如是，見無所見。」又曰：「大王！所見身者以衣與之。」

次於溥首，有坐菩薩名慧英幢，王阿阇世以衣與之。於時菩薩不肯受衣，而說斯曰：「吾不欲脫于所有，亦不瞋恨、亦不滅度。吾亦不近於凡夫法而受斯衣；亦不從度凡夫行者、不從學者；亦復不從度塵法者；不從不學、不從無學而度法者；不從緣覺，亦復不從度

【現代漢語翻譯】現代漢語譯本：進入法界，設立等同於法界的境界，就等同於一切諸法，因此名為法界平等一切諸法，這法界能夠統御一切諸法。在說這些話的時候，阿阇世王（Ajatasattu，未生怨王）獲得了柔順法忍（Kshanti，忍辱），歡喜踴躍，內心獲得巨大的安寧，隨即合掌讚歎說：『太好了！您能如此快速地說出這些話語，辯駁消除我的疑惑。』溥首（P'u-shou）回答說：『大王應當知道，這是巨大的迷惑狐疑的癥結所在啊。就像大王您究竟通達一切法，才能說出這樣的話。』『太好了，溥首！您能如此快速地說出這些話語，辯駁消除我的疑惑。』阿阇世王又回答說：『我以為滅盡我的諸陰（Skandha，五蘊）、蓋（Nivarana，五蓋），假使我的身命終結，就能到達正道嗎？』溥首回答說：『這是大王您極大的疑惑障礙啊，您想要究竟通達一切諸法，達到滅度（Nirvana，涅槃），才能希望向往泥洹（Nirvana，涅槃），究竟通達泥洹一切諸法，卻又希望向往滅度嗎？究竟通達泥洹的人，明白諸法本來清凈，沒有產生。』當時，阿阇世王取來柔軟美妙的衣服，價值百千，立即用手拿著奉獻給溥首，想要報答法恩，覆蓋他的身體。溥首童真忽然消失不見，不知道他的身體去了哪裡，空中傳來聲音說：『如今大王您不能看見溥首的身體，觀察您的狐疑也應當像這樣！如能見到狐疑，見到一切諸法也同樣如此。如能觀察諸法所見到的那樣，就是見到無所見。』又說：『大王！您所見到的身體，用衣服給他吧。』在溥首旁邊，有一位名叫慧英幢（Hui-ying-chuang）的菩薩（Bodhisattva），阿阇世王把衣服給了他。當時，這位菩薩不肯接受衣服，而說：『我不想要脫離我所擁有的，也不嗔恨、也不滅度。我也不接近凡夫的法而接受這件衣服；也不從度過凡夫行徑的人那裡接受，不從學習者那裡接受；也不從度過塵法的人那裡接受；不從不學習、不從無學而度過法的人那裡接受；不從緣覺（Pratyekabuddha，辟支佛）那裡接受，也不從度

【English Translation】 English version: Entering the Dharmadhatu (realm of reality), establishing equality with the Dharmadhatu is equivalent to all Dharmas (teachings, laws), hence it is named the Dharmadhatu as the equality of all Dharmas, and this Dharmadhatu governs all Dharmas. While these words were being spoken, King Ajatasattu (Ajatasattu, King of Unborn Hatred) attained the Kshanti (patience, forbearance) of gentle Dharma, rejoicing and leaping with joy, his heart gaining great peace, and immediately, with palms together, he exclaimed: 'Excellent! You speak these words so quickly, refuting and dispelling my doubts.' P'u-shou (P'u-shou) replied: 'Great King should know, this is the crux of great bewilderment and doubt. It is like Great King, having thoroughly understood all Dharmas, is able to speak such words.' 'Excellent, P'u-shou! You speak these words so quickly, refuting and dispelling my doubts.' King Ajatasattu replied again: 'I thought that by extinguishing my Skandhas (Skandha, aggregates) and Nivarana (Nivarana, hindrances), if my life were to end, would I then reach the right path?' P'u-shou replied: 'This is Great King's greatest doubt and obstacle, wanting to thoroughly understand all Dharmas, reaching Nirvana (Nirvana, liberation), in order to hope and yearn for Nirvana (Nirvana, liberation), thoroughly understanding all Dharmas of Nirvana, yet still hoping and yearning for extinction? One who thoroughly understands Nirvana knows that all Dharmas are originally pure and without arising.' At that time, King Ajatasattu took soft and exquisite clothing, worth a hundred thousand, and immediately held it in his hands, offering it to P'u-shou, wanting to repay the kindness of the Dharma, covering his body. P'u-shou, the pure youth, suddenly disappeared, not knowing where his body had gone, and a voice came from the sky saying: 'Now, Great King, you cannot see P'u-shou's body, observe that your doubt should also be like this! If you can see doubt, seeing all Dharmas is also like this. If you can observe the way the Dharmas are seen, that is seeing the unseen.' It also said: 'Great King! Give the clothing to the body you see.' Next to P'u-shou, there was a Bodhisattva (Bodhisattva) named Hui-ying-chuang (Hui-ying-chuang), and King Ajatasattu gave him the clothing. At that time, this Bodhisattva refused to accept the clothing, and said: 'I do not want to be separated from what I possess, nor do I hate, nor do I extinguish. I also do not approach the Dharma of ordinary people to accept this clothing; nor do I accept it from those who have crossed over the practices of ordinary people, nor from learners; nor do I accept it from those who have crossed over the Dharma of dust; nor do I accept it from those who do not learn, nor from those who have nothing to learn and have crossed over the Dharma; nor do I accept it from Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), nor do I accept it from those who have crossed

緣覺者而受斯衣。吾亦不從如來所受，亦不從度如來法者而有所受。假使大王不行斯法不捨此法，吾乃從彼而有所受。所當受者若有施者，俱同一等而無差特。如此施者，則為清凈眾祐所說。」王阿阇世則以其衣著慧英幢身，即于座上忽然不現，已於空中復聞聲曰：「其身現者以衣施之。」

次有菩薩名信喜寂，王阿阇世以衣施之。其菩薩曰：「吾亦不從自見身如有所受；不從見他、不從見著塵而有所受；不從離塵、亦不從寂猗而有所受；不從無猗、不從定意、不從亂志、不從智慧、不從無慧而有所受。」王即以衣著菩薩上，則亦不現，而於空中如有聲曰：「有現身者以衣施之。」

次有菩薩名不捨所念，王阿阇世以衣施之。於時菩薩亦不肯受，而說斯曰：「吾不從猗身而有所受；不從猗言、不從猗心、不從猗慧、不從猗誼、不從猗陰、不從猗種、不從猗衰入、不從猗諦、不從猗佛音聲而有所受。所以者何？一切諸法皆無所猗亦無所著，究竟永安亦無震動。」王阿阇世以衣施之。於時菩薩則亦不現，空中有聲而語王曰：「其身現者以衣施之。」

次坐菩薩名曰尊志，王阿阇世以衣施之。於時菩薩亦不肯受，而說斯曰：「王當知之，吾不從卑脫而有所受。假使大王發於無上正真道心，其心等者道意則

【現代漢語翻譯】現代漢語譯本：對於緣覺者（Pratyekabuddha，獨自覺悟者）而接受這件衣服，我也不從如來（Tathagata，佛陀）那裡接受，也不從那些遵循如來教法的人那裡接受。假如大王您不奉行這種教法，也不捨棄這種教法，我才會從他們那裡接受。所應當接受的，如果有施捨者，都同樣平等而沒有差別。像這樣的施捨者，就是清凈的，為眾生所護佑的。」阿阇世王（Ajatasattu）就將這件衣服穿在慧英幢菩薩身上，菩薩立刻在座位上忽然消失不見，卻在空中又聽到聲音說：『將衣服施捨給現身的人。』接下來有一位菩薩名叫信喜寂，阿阇世王將衣服施捨給他。這位菩薩說：『我也不從自見之身而接受施捨；不從見他人、不從見執著塵世而接受施捨；不從脫離塵世、也不從寂靜安樂而接受施捨；不從無所依傍、不從禪定之意、不從散亂之心、不從智慧、不從無智慧而接受施捨。』阿阇世王就把衣服穿在菩薩身上，菩薩也立刻消失不見，而在空中好像有聲音說：『將衣服施捨給現身的人。』接下來有一位菩薩名叫不捨所念，阿阇世王將衣服施捨給他。當時這位菩薩也不肯接受，而這樣說道：『我不從執著于身而接受施捨；不從執著于言語、不從執著於心、不從執著于智慧、不從執著于情誼、不從執著於五陰（Skandha，構成個體的五種要素，即色、受、想、行、識）、不從執著于種姓、不從執著于衰老死亡、不從執著于真諦、不從執著于佛陀的聲音而接受施捨。』為什麼呢？因為一切諸法都沒有所執著和依靠，達到究竟的永恒安寧，也沒有任何震動。』阿阇世王將衣服施捨給他。當時這位菩薩也立刻消失不見，空中有聲音對阿阇世王說：『將衣服施捨給現身的人。』接下來坐著一位菩薩名叫尊志，阿阇世王將衣服施捨給他。當時這位菩薩也不肯接受，而這樣說道：『大王您應當知道，我不從卑微的解脫而接受施捨。假如大王您發起無上正真道心（Anuttara-samyak-sambodhi-citta，證悟無上正等正覺之心），這種心與道意相等……』

【English Translation】 English version: Regarding a Pratyekabuddha (one who attains enlightenment on their own) accepting this robe, I do not accept it from the Tathagata (the Buddha), nor do I accept it from those who follow the Dharma of the Tathagata. If Your Majesty does not practice this Dharma and does not abandon this Dharma, then I would accept it from them. What should be accepted, if there are donors, are all equal and without distinction. Such donors are pure and spoken of as protected by all beings.' King Ajatasattu (Ajatasattu) then clothed the Bodhisattva Wisdom Banner with the robe, and the Bodhisattva immediately disappeared from the seat, but in the air, a voice was heard again, saying, 'Give the robe to the one who appears.' Next, there was a Bodhisattva named Faith Joyful Silence, and King Ajatasattu gave him the robe. That Bodhisattva said, 'I do not accept from seeing myself as having something to receive; I do not accept from seeing others, nor from seeing attachment to the world; I do not accept from being detached from the world, nor from peaceful bliss; I do not accept from being without reliance, nor from meditative intention, nor from a distracted mind, nor from wisdom, nor from lack of wisdom.' King Ajatasattu then put the robe on the Bodhisattva, and the Bodhisattva immediately disappeared, and in the air, it seemed as if a voice said, 'Give the robe to the one who appears.' Next, there was a Bodhisattva named Non-Abandonment of Thought, and King Ajatasattu gave him the robe. At that time, this Bodhisattva also refused to accept it, and said, 'I do not accept from attachment to the body; I do not accept from attachment to speech, nor from attachment to the mind, nor from attachment to wisdom, nor from attachment to affection, nor from attachment to the five Skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), nor from attachment to lineage, nor from attachment to aging and death, nor from attachment to truth, nor from attachment to the Buddha's voice.' Why? Because all Dharmas have no attachment or reliance, reaching ultimate eternal peace, and there is no shaking.' King Ajatasattu gave him the robe. At that time, this Bodhisattva also immediately disappeared, and a voice in the air said to King Ajatasattu, 'Give the robe to the one who appears.' Next, there was a Bodhisattva sitting named Honored Will, and King Ajatasattu gave him the robe. At that time, this Bodhisattva also refused to accept it, and said, 'Your Majesty should know, I do not accept from humble liberation. If Your Majesty generates the mind of Anuttara-samyak-sambodhi-citta (the mind of attaining unsurpassed complete enlightenment), that mind is equal to the intention of the path...'

等，通道意等道已平等其心亦等，已等道意諸法則等，已能平等一切法者乃從受衣，於一切法不受不捨亦無所收，脫于諸法而無有意亦無不意，睹一切法不見吾我不計吾我，如是行者乃從受衣。」王阿阇世以衣施之，則便不現。以于空中而有聲曰：「其有現者以衣與之。」

次有菩薩名定華王，王阿阇世以衣施之。於時菩薩亦不肯受，而說斯曰：「假使大王行諸三昧，不于定意而有所懷，信解諸法本凈平等無有脫者，我乃從彼而受斯衣。」王阿阇世以衣著其身上。於時菩薩則亦不現，以于空中而聞聲曰：「其身現者以衣與之。」

次坐菩薩名無逮得，王阿阇世以衣施之。時彼菩薩亦不肯受，而說斯曰：「假使大王於一切陰而信得度，文字、音聲一切平等而不可得，已見諸法無所得者，則便導利無所得誼，不御眾好不導嚴飾，作斯行者我乃從彼而有所受。」王阿阇世以衣擲之。時彼菩薩忽然不現，以于空中而有聲曰：「其身現者以衣施之。」

次有菩薩名凈三垢，王阿阇世以衣施之。時彼菩薩亦不肯受，而說斯曰：「假使大王不自得身亦無受者，其有施者亦無悕望，若如是者我乃受衣。」王阿阇世以衣擲之，則亦不現。以于空中而有聲曰：「其身現者以衣與之。」

次坐菩薩名化諸法王，王阿

【現代漢語翻譯】現代漢語譯本：『如果（你的）信念、道路、意念等同於（佛的）道路，已經平等了你的心，也等同於（佛的）道路和意念，那麼一切法則都是等同的。如果已經能夠平等地看待一切法，才能接受（你的）衣服。對於一切法，不接受也不捨棄，也沒有任何執著。脫離一切法而無所執意，也沒有不執意。看待一切法，不見有『我』，也不計較『我』。像這樣修行的人，才能接受（你的）衣服。』阿阇世王用衣服施捨給他，（菩薩）就消失不見了。在空中傳來聲音說：『誰顯現身形，就把衣服給他。』（阿阇世王繼續尋找可以施捨的對象）接下來有一位菩薩，名叫定華王（Dinghua Wang），阿阇世王用衣服施捨給他。當時，這位菩薩也不肯接受，並且說道：『假如大王修行各種三昧（sanmei，禪定），不在禪定之意中有所執懷，相信並理解一切法原本清凈平等，沒有可以脫離的，我才從你那裡接受這件衣服。』阿阇世王把衣服穿在他的身上。當時，這位菩薩也消失不見了，在空中傳來聲音說：『誰顯現身形，就把衣服給他。』接下來坐著一位菩薩，名叫無逮得（Wudade），阿阇世王用衣服施捨給他。當時，那位菩薩也不肯接受，並且說道：『假如大王對於一切陰（yin，五蘊中的色、受、想、行、識）都確信能夠解脫，文字、音聲一切平等而不可得，已經見到諸法無所得，那麼就能引導利益無所得的意義，不追求美好的事物，也不引導裝飾，像這樣修行的人，我才從你那裡接受（你的施捨）。』阿阇世王把衣服扔給他。當時，那位菩薩忽然消失不見了，在空中傳來聲音說：『誰顯現身形，就把衣服施捨給他。』接下來有一位菩薩，名叫凈三垢（Jingsangou），阿阇世王用衣服施捨給他。當時，那位菩薩也不肯接受，並且說道：『假如大王不執著于自身，也沒有接受者，施捨的人也沒有任何希望，如果像這樣，我才接受（你的）衣服。』阿阇世王把衣服扔給他，（菩薩）也消失不見了。在空中傳來聲音說：『誰顯現身形，就把衣服給他。』接下來坐著一位菩薩，名叫化諸法王（Huazhufa Wang），阿

【English Translation】 English version: 'If your belief, path, and intention are equal to the path (of the Buddha), if you have equalized your mind, and if it is equal to the path and intention (of the Buddha), then all laws are equal. If you can equally regard all dharmas, then you may receive (your) robe. Regarding all dharmas, neither accept nor reject, and have no attachment. Be free from all dharmas without intention, and without non-intention. Seeing all dharmas, do not see 'I' or calculate 'I'. One who practices in this way may receive (your) robe.' King Ajatasattu offered the robe to him, and (the Bodhisattva) disappeared. A voice came from the sky, saying, 'Give the robe to whoever appears.' (King Ajatasattu continued to look for someone to give the robe to.) Next, there was a Bodhisattva named Dinghua Wang (定華王, Fixed Flower King). King Ajatasattu offered the robe to him. At that time, this Bodhisattva also refused to accept it, and said, 'If the great king practices all the samadhis (三昧, meditative states), and does not harbor any attachment in the intention of samadhi, believes and understands that all dharmas are originally pure and equal, and there is nothing to be liberated from, then I will accept this robe from you.' King Ajatasattu put the robe on his body. At that time, this Bodhisattva also disappeared, and a voice came from the sky, saying, 'Give the robe to whoever appears.' Next, there was a Bodhisattva sitting named Wudade (無逮得, Without Attainment). King Ajatasattu offered the robe to him. At that time, that Bodhisattva also refused to accept it, and said, 'If the great king is certain of liberation from all skandhas (陰, aggregates of existence), if words and sounds are all equal and unattainable, and if you have seen that all dharmas are without attainment, then you can guide and benefit the meaning of non-attainment, not pursuing good things, nor guiding adornments. One who practices in this way, I will accept (your offering) from you.' King Ajatasattu threw the robe to him. At that time, that Bodhisattva suddenly disappeared, and a voice came from the sky, saying, 'Give the robe to whoever appears.' Next, there was a Bodhisattva named Jingsangou (凈三垢, Pure Three Defilements). King Ajatasattu offered the robe to him. At that time, that Bodhisattva also refused to accept it, and said, 'If the great king does not cling to his own body, and there is no receiver, and the giver has no expectations, if it is like this, then I will accept (your) robe.' King Ajatasattu threw the robe to him, and (the Bodhisattva) also disappeared. A voice came from the sky, saying, 'Give the robe to whoever appears.' Next, there was a Bodhisattva sitting named Huazhufa Wang (化諸法王, Transformation of All Dharmas King), King A

阇世以衣施之。於時菩薩亦不肯受：「假使大王示現聲聞而般泥洹亦不滅度；示現緣覺而般泥洹亦不滅度；示現如來而般泥洹亦不滅度。無終始法、無滅度法，吾乃受衣。」王阿阇世以衣擲之，則亦不現。空中聲曰：「其有現身以衣與之。」

王阿阇世以次第以衣施，諸菩薩一一不現，各各說曰：「其有現者以衣與之。」床榻機案亦空不現。

王阿阇世謂賢者大迦葉曰：「於今現者當受斯衣，仁者最尊佛所咨嘆宜當受之。」

大迦葉曰：「吾淫、怒、癡無除盡也，如今吾身不應受衣。不捨無明、不除欲索、不斷苦惱、不滅于習、不為盡證、亦不由路。吾不見佛亦不聞法，不御聖眾、不釋塵勞、不發思想、不離思想、不建立慧亦不離慧，吾眼不凈亦不造慧，亦無所滅。其施我者不獲大福，亦非無福。吾亦不在於生死法、無滅度法。其施我者，不能究竟眾祐之德。假使大王能行如斯等護諸誼，我受斯衣。」王阿阇世以衣擲之，忽然不現。在於空中而聞聲曰：「其身現者以衣與之。」

王阿阇世次第施衣則各不現。如是一切諸大弟子，一一慌惚沒不復現，盡五百人，復聞聲曰：「王所見身以衣施之。」即自念言：「菩薩、聲聞悉不復現，吾當還與第一之後。」則入宮裡而遍觀察，亦不睹見一切婇女

【現代漢語翻譯】現代漢語譯本：阿阇世王（Ajatasattu，人名）用衣服佈施。當時菩薩也不肯接受：『假使大王示現聲聞（Sravaka，佛教修行者）而般涅槃（Parinirvana，佛教用語，指完全的涅槃，即死亡）也不滅度；示現緣覺（Pratyekabuddha，佛教修行者）而般涅槃也不滅度；示現如來（Tathagata，佛的稱號）而般涅槃也不滅度。沒有終始的法、沒有滅度的法，我才接受衣服。』阿阇世王把衣服扔過去，衣服也不顯現。空中傳來聲音說：『其有現身的人把衣服給他。』阿阇世王依次用衣服佈施，各位菩薩一一不顯現，各自說：『其有顯現的人把衣服給他。』床榻、幾案也空無一物，不顯現。阿阇世王對賢者大迦葉（Mahakasyapa，佛陀的弟子）說：『現在顯現的人應當接受這件衣服，仁者您最尊貴，佛所讚歎，應該接受它。』大迦葉說：『我的淫慾、憤怒、愚癡沒有完全消除，如今我的身體不應該接受衣服。不捨棄無明（Avidya，佛教用語，指對真理的無知），不去除慾望的束縛，不斷絕苦惱，不滅除習氣，不爲了證得解脫，也不通過道路。我看不見佛，也聽不見法，不統領聖眾，不解除塵世的勞苦，不發起思想，不脫離思想，不建立智慧也不脫離智慧，我的眼睛不純凈，也不創造智慧，也沒有什麼可以滅除的。佈施給我的人不能獲得大福，也不是沒有福。我也不在於生死之法、沒有滅度之法。佈施給我的人，不能究竟圓滿各種福佑的功德。假使大王能像這樣守護各種情誼，我就接受這件衣服。』阿阇世王把衣服扔過去，忽然不顯現。在空中聽到聲音說：『其身顯現的人把衣服給他。』阿阇世王依次佈施衣服，但各位都不顯現。像這樣一切各位大弟子，一一慌惚消失不再顯現，總共有五百人，又聽到聲音說：『把衣服佈施給大王所見的身。』於是自己心想：『菩薩、聲聞全部不再顯現，我應當還給第一王后。』就進入宮裡而遍處觀察，也沒有看見一切婇女。

【English Translation】 English version: King Ajatasattu (Ajatasattu, a personal name) offered the robe as alms. At that time, the Bodhisattva also refused to accept it: 'Even if the Great King manifests as a Sravaka (Sravaka, a Buddhist practitioner) and enters Parinirvana (Parinirvana, a Buddhist term referring to complete Nirvana, i.e., death), he is not extinguished; if he manifests as a Pratyekabuddha (Pratyekabuddha, a Buddhist practitioner) and enters Parinirvana, he is not extinguished; if he manifests as a Tathagata (Tathagata, an epithet of the Buddha) and enters Parinirvana, he is not extinguished. Only when there is no beginning or end to the Dharma, and no extinction of the Dharma, will I accept the robe.' King Ajatasattu threw the robe, but it did not appear. A voice came from the air saying: 'Give the robe to the one who appears in person.' King Ajatasattu offered the robe in order, but each Bodhisattva did not appear, and each said: 'Give the robe to the one who appears.' The beds and desks were also empty and did not appear. King Ajatasattu said to the wise Mahakasyapa (Mahakasyapa, a disciple of the Buddha): 'The one who appears now should accept this robe. You, benevolent one, are the most venerable, praised by the Buddha, and should accept it.' Mahakasyapa said: 'My lust, anger, and delusion have not been completely eliminated, and my body should not accept the robe now. Without abandoning ignorance (Avidya, a Buddhist term referring to ignorance of the truth), without removing the bonds of desire, without cutting off suffering, without extinguishing habits, not for the sake of attaining liberation, nor through the path. I do not see the Buddha, nor do I hear the Dharma, I do not lead the holy assembly, I do not relieve the suffering of the world, I do not generate thoughts, I do not depart from thoughts, I do not establish wisdom nor do I depart from wisdom, my eyes are not pure, nor do I create wisdom, nor is there anything to extinguish. The one who gives to me will not obtain great blessings, nor will he be without blessings. I am also not in the Dharma of birth and death, nor in the Dharma of extinction. The one who gives to me cannot ultimately perfect the virtues of all blessings. If the Great King can practice such protection of all relationships, I will accept this robe.' King Ajatasattu threw the robe, but suddenly it did not appear. A voice was heard in the air saying: 'Give the robe to the one whose body appears.' King Ajatasattu offered the robe in order, but each did not appear. Like this, all the great disciples, one by one, disappeared in a daze and did not reappear, a total of five hundred people, and again a voice was heard saying: 'Give the robe to the body seen by the King.' Then he thought to himself: 'The Bodhisattvas and Sravakas have all disappeared, I should return it to the first queen.' Then he entered the palace and looked everywhere, but did not see any of the consorts.

。

王阿阇世便得親近如斯定意，其目所瞻不見諸色、亦不見男女、不見童子、不見童女、不見大小、不見墻壁、不見樹木、不見屋宅、不見城郭，續見身想。復聞空中而有聲曰：「其身現者以衣與之。」王即自著，不見自身，尋則雪除一切色想。

復聞聲曰：「假使大王不見諸色形像所有，柔軟安隱觀于狐疑，亦當如見狐疑，觀一切法亦復如此。如無所見者，斯乃為見，離於諸見。設使離見有所見者，則無所見，不離諸見。如是見者能為等觀，設於諸法不有所見，已無所見則為等觀。」

於時王阿阇世，皆離一切想念所著，從三昧起尋則還，復見眾會者、諸后、婇女、城郭、殿宅亦復如故。

王阿阇世白溥首曰：「曏者眾會為何所湊？又吾在前而不見之？」

溥首報曰：「猶如大王狐疑所湊，其眾會者向在於彼。」又問：「大王！見眾會乎？」

答曰：「已見。」

溥首問曰：「云何見？」

「而見狐疑，睹眾會者亦復如是！」

又問：「以何等見於狐疑乎？」

答曰：「如睹會者目前所見諸形色者，狐疑亦然，不見內外。」

又問：「大王！世尊說曰：『其犯逆者不得中止處無有間』，王自知當至地獄乎？」

王尋答曰：「云何，溥

【現代漢語翻譯】現代漢語譯本：

阿阇世王（Ajatasattu，一位國王）因此得以親近這種禪定，他的眼睛所看之處，不再見到各種顏色，也見不到男人女人，見不到男孩女孩，見不到大小事物，見不到墻壁，見不到樹木，見不到房屋住宅，見不到城池郭墻，持續見到的是自身的身想。又聽到空中傳來聲音說：『如果有人顯現出身形，就給他衣服。』阿阇世王立刻自己穿上衣服，卻又看不到自身，隨即消除了所有關於顏色的想法。

又聽到聲音說：『假如大王你見不到各種顏色形狀，能夠以柔軟安穩的心觀照狐疑，也應當像見到狐疑一樣，觀照一切法也是如此。像無所見一樣，這才是真正的見，是脫離了各種見解。假設脫離了見解后還有所見，那就是無所見，是不脫離各種見解。像這樣見的人才能做到平等觀照，如果在各種法中沒有所見，已經沒有所見，那就是平等觀照。』

這時，阿阇世王完全脫離了一切想法念頭的執著，從禪定中起身，隨即恢復，又看到了聚集的眾人、各位后妃、宮女、城池郭墻、宮殿住宅，一切都恢復如初。

阿阇世王問溥首（Purna，一位尊者）說：『剛才眾人聚集是爲了什麼？而且我在前面卻看不到他們？』

溥首回答說：『就像大王您狐疑所聚集一樣，那些眾人剛才就在那裡。』又問：『大王！您見到眾人了嗎？』

回答說：『已經見到了。』

溥首問：『您是怎麼見到的？』

『就像見到狐疑一樣，看到眾人也是如此！』

又問：『您用什麼方式見到狐疑的呢？』

回答說：『就像看到聚集的人們眼前所見的各種顏色形狀一樣，狐疑也是如此，不見內外。』

又問：『大王！世尊（釋迦牟尼佛）說：『犯下逆罪的人，不會停止，沒有間斷地直墮地獄』，大王您自己知道將會墮入地獄嗎？』

阿阇世王立刻回答說：『為什麼，溥

【English Translation】 English version:

King Ajatasattu (Ajatasattu, a king) then attained proximity to such samadhi, his eyes no longer seeing various colors, nor seeing men and women, nor seeing boys and girls, nor seeing large and small things, nor seeing walls, nor seeing trees, nor seeing houses and residences, nor seeing city walls, but continuously seeing the thought of his own body. Again, he heard a voice in the air saying, 'If someone appears with a body, give him clothes.' The king immediately put on clothes himself, but could not see himself, and then eliminated all thoughts about colors.

Again, he heard a voice saying, 'Suppose, Great King, you do not see various colors and shapes, and can contemplate doubt with a soft and peaceful mind, you should also contemplate all dharmas in the same way as seeing doubt. Like not seeing anything, this is true seeing, which is free from all views. Suppose there is seeing after being free from views, then there is no seeing, not being free from views. One who sees in this way can achieve equal contemplation. If there is no seeing in all dharmas, and there is already no seeing, then it is equal contemplation.'

At this time, King Ajatasattu completely detached from all attachments to thoughts and ideas, arose from samadhi, and then recovered, seeing the assembled people, the consorts, the palace women, the city walls, the palaces and residences, everything was as before.

King Ajatasattu asked Purna (Purna, a venerable one), 'What were the people gathered for just now? And why could I not see them when I was in front?'

Purna replied, 'Just like the doubt that gathers in you, Great King, those people were there just now.' He then asked, 'Great King! Did you see the people?'

The king replied, 'I have seen them.'

Purna asked, 'How did you see them?'

'Just like seeing doubt, seeing the people is also like that!'

He then asked, 'In what way do you see doubt?'

The king replied, 'Just like seeing the various colors and shapes seen by the people gathered before my eyes, doubt is also like that, neither seeing inside nor outside.'

He then asked, 'Great King! The World Honored One (Sakyamuni Buddha) said, 'Those who commit heinous crimes will not stop, and will fall into hell without interruption.' Do you yourself know that you will fall into hell?'

King Ajatasattu immediately replied, 'Why, Purna,'

首？如來至真成正覺時，豈見有法歸囹圄乎？斯趣三塗、斯趣天上、斯趣泥洹乎？」

答曰：「不也。大王！」

「溥首察見，吾今覺了一切諸法，所覺了法于諸經法亦無所得，趣于地獄、若生天上般泥洹者，一切諸法皆悉為如。若分別空之所歸趣瞻于空者，無趣地獄，不至天上、不歸泥洹。一切諸法無所破壞；一切諸法悉歸法界。其法界者，不歸惡趣、不上于天、不歸泥洹。其逆無間則謂法界，諸逆之原則謂法界；其本凈者則謂諸逆，其諸逆者則謂本凈，是故言曰諸法本凈。是故溥首！一切諸法至無所生，由斯自知不歸惡趣，亦不上天、不升泥洹。」

溥首答曰：「云何大王亂佛法教？」

答曰：「吾亦不違世尊教命，不詭佛法。所以者何？世尊分別演無我際、說真諦原，已無有我，彼則無人，人無所有，眾生虛無，無有實者。如是計之則無所造，亦無作者亦無受者。」

又問：「大王！狐疑斷乎？」

答曰：「已究除矣！」

溥首問曰：「云何大王！猶豫絕乎？」

答曰：「永絕。」

溥首又問：「今王云何于眾會中，知王有逆而言無逆？」

答曰：「不也。」

又問：「云何？」

答曰：「其已逆者脫于無結而造證者；彼諸逆者斯

【現代漢語翻譯】現代漢語譯本：溥首（菩薩名）問道：『如來至真成正覺的時候，難道看到有什麼法會歸於囹圄（監獄）嗎？或者會墮入三塗（地獄、餓鬼、畜生），或者會升到天上，或者會趣向泥洹（涅槃）嗎？』答道：『不是的，大王！』『溥首啊，仔細觀察，我現在覺悟了一切諸法，所覺悟的法在諸經法中也沒有任何所得，至於墮入地獄、或者生到天上、或者進入涅槃，一切諸法都完全如實。如果分別空的歸趣而執著于空，就不會墮入地獄，不會升到天上，不會歸於涅槃。一切諸法都不會被破壞；一切諸法都歸於法界。這法界，不墮入惡趣，不升到天上，不歸於涅槃。那逆無間（五逆罪）就叫做是法界，諸逆之原則就叫做是法界；其本性清凈的就叫做諸逆，其諸逆就叫做本性清凈，所以說諸法本性清凈。所以溥首啊！一切諸法達到無所生，因此自然知道不會墮入惡趣，也不會升到天上，也不會進入涅槃。』溥首問道：『大王您這樣說，不是擾亂佛法教義嗎？』答道：『我並沒有違背世尊的教命，也沒有違背佛法。為什麼這麼說呢？世尊分別闡述了無我之境、說了真諦之源，既然已經沒有我，那裡就沒有人，人也沒有所有，眾生虛幻不實，沒有真實的存在。這樣來考慮，就沒有所造作，也沒有作者，也沒有承受者。』又問：『大王！您的狐疑斷除了嗎？』答道：『已經徹底除掉了！』溥首問道：『大王！您的猶豫絕除了嗎？』答道：『永遠絕除了。』溥首又問：『現在大王您在眾人集會中，明明知道自己有逆罪，卻說沒有逆罪，這是為什麼呢？』答道：『不是這樣的。』又問：『為什麼呢？』答道：『那些已經犯下逆罪的人，如果脫離了煩惱的束縛而證悟真理；那麼這些逆罪』

【English Translation】 English version: P'u-shou (name of a Bodhisattva) asked: 'When the Tathagata (the Thus Come One, an epithet of the Buddha), the supremely true and perfectly enlightened one, attained perfect enlightenment, did he see any dharma (teachings, laws) that would return to the prison?' Would they go to the three evil realms (hell, hungry ghosts, animals), or ascend to the heavens, or proceed towards Nirvana (liberation)?' He answered: 'No, Great King!' 'P'u-shou, observe carefully, I have now awakened to all dharmas, and in the various sutras (scriptures) I have gained nothing from the dharmas I have awakened to. As for falling into hell, or being born in the heavens, or entering Nirvana, all dharmas are completely as they are. If one distinguishes the destination of emptiness and clings to emptiness, one will not fall into hell, will not ascend to the heavens, and will not return to Nirvana. All dharmas will not be destroyed; all dharmas return to the Dharmadhatu (the realm of reality). This Dharmadhatu does not fall into evil realms, does not ascend to the heavens, and does not return to Nirvana. The unpardonable karma (five heinous crimes) is called the Dharmadhatu, the principles of all unpardonable karma are called the Dharmadhatu; that which is inherently pure is called the unpardonable karma, and the unpardonable karma is called inherently pure, therefore it is said that all dharmas are inherently pure. Therefore, P'u-shou! All dharmas reach a state of non-arising, and from this one naturally knows that one will not fall into evil realms, nor ascend to the heavens, nor enter Nirvana.' P'u-shou asked: 'Great King, are you not disrupting the Buddha's teachings by saying this?' He answered: 'I have not violated the World Honored One's (an epithet of the Buddha) teachings, nor have I contradicted the Buddha's Dharma. Why is that? The World Honored One separately expounded the realm of no-self, and spoke of the origin of true reality. Since there is already no self, there is no person there, and a person has nothing, sentient beings are illusory and unreal, and there is no real existence. Considering it this way, there is nothing created, no creator, and no receiver.' He asked again: 'Great King! Has your doubt been eliminated?' He answered: 'It has been completely eliminated!' P'u-shou asked: 'Great King! Has your hesitation been eradicated?' He answered: 'Eternally eradicated.' P'u-shou asked again: 'Now, Great King, in this assembly, you clearly know that you have committed heinous crimes, yet you say that you have not. Why is this?' He answered: 'It is not like that.' He asked again: 'Why?' He answered: 'Those who have already committed heinous crimes, if they are freed from the bonds of affliction and realize the truth; then these heinous crimes'

會逆者；其諸逆者則是菩薩柔順法忍，而令眾人得入斯忍，不當于彼攬持諸逆。溥首！所謂逆者，從彼至斯無有諸逆，以是之故不當于彼總攝諸逆。」

時慧英幢菩薩舉聲嘆曰：「以為嚴除大王之路，乃能逮得如斯法忍。」

王則答曰：「一切諸法本末悉凈；又一切法究竟閑默無所染污。以是之故不可污染而為作垢，無所著道，斯名曰道。又彼道者不歸生死、不至泥洹，諸賢聖道無道御者，無所起道斯名為道，道無有道。」

王阿阇世說此言時，逮得明達柔順法忍。於時中宮四十二女見溥首威神變化，皆發無上正真道意，五百庶民遠塵離垢諸法眼凈。

時無央數百千人眾，皆來集會王宮門下，欲得聞法供養奉事。溥首童真以腳足指而案此地。時王舍城悉作琉璃，一切城裡所居民者，悉見溥首、菩薩、聲聞，譬如明鏡照其面像自見其影。溥首童真為諸來者如應說法，八萬四千人聽經法者得法眼凈，五百人皆發無上正真道意。◎

◎心本凈品第十一

爾時溥首，為王阿阇世及諸眷屬並余來者無數之眾，開化說法。即從坐起與比丘眾、王阿阇世、群臣寮屬及無數人，出宮門行行於途。路見一男子，自害其母住他樹下，啼哭懊惱稱叫。「奈何其人，究竟現在應度？而自克責，所作無狀，

【現代漢語翻譯】現代漢語譯本：『會逆者』是指那些能夠理解和轉化逆境的人；對於這些能夠轉化逆境的人來說，菩薩的柔順法忍能夠讓他們安忍于逆境，並且使其他人也能進入這種安忍的狀態，不應當對他們所經歷的逆境加以排斥。溥首（Pu Shou，菩薩名）！所謂的逆境，是從彼岸到達此岸的過程中所經歷的，其中並沒有真正的逆境存在，因此不應當將所有的逆境都視為需要排除的東西。」這時，慧英幢菩薩（Hui Ying Chuang，菩薩名）高聲讚歎道：『以為能夠莊嚴地清除通往大王之路上的障礙，才能獲得這樣的法忍。』國王則回答說：『一切諸法的本源和終末都是清凈的；而且一切法最終都是寂靜無染的。因此，不可用污染來製造污垢，無所執著的道路，才可稱之為道。而且，這條道路不歸於生死，也不通往涅槃（Nirvana，佛教術語，指解脫的境界），諸位賢聖所行的道路沒有引導者，沒有發起道路的念頭，這才能稱之為道，道本身是沒有道路的。』阿阇世王（Ajatasattu，人名）說這番話的時候，獲得了明達柔順法忍。當時，王宮中的四十二個女子見到溥首（Pu Shou，菩薩名）的威神變化，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，指追求無上正等正覺的心），五百個百姓遠離了塵垢，獲得了清凈的諸法眼。當時，數不清的成百上千的人，都來到王宮門下，想要聽聞佛法，供養奉事。溥首童真（Pu Shou Tong Zhen，菩薩名）用腳趾按住地面。當時，王舍城（Rajagrha，古印度城市名）全部變成了琉璃，整個城市裡居住的人，都看見了溥首（Pu Shou，菩薩名）、菩薩（Bodhisattva，指追求覺悟的眾生）、聲聞（Sravaka，指聽聞佛法而證悟的弟子），就像明鏡照出自己的面容一樣。溥首童真（Pu Shou Tong Zhen，菩薩名）為前來的人們如其所應地說法，八萬四千個聽經的人獲得了法眼凈（Dharma-caksu，指對佛法的正確理解），五百個人都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，指追求無上正等正覺的心）。 ◎心本凈品第十一這時，溥首（Pu Shou，菩薩名）爲了阿阇世王（Ajatasattu，人名）以及他的眷屬和其餘前來聽法的大眾，開示教化。隨即從座位上起身，與比丘眾（Bhikkhu Sangha，指佛教僧團）、阿阇世王（Ajatasattu，人名）、群臣僚屬以及無數的人，走出宮門，行走在路上。在路上看見一個男子，殺害了自己的母親，住在其他的樹下，啼哭懊惱，大聲呼叫。『為什麼這個人，究竟現在應該被度化？』並且自我責備，所作所為不成樣子。

【English Translation】 English version: 『Those who can reverse』 refers to those who can understand and transform adversity; for those who can transform adversity, the Bodhisattva's forbearance of gentleness and compliance allows them to be at peace with adversity, and enables others to enter this state of forbearance, and one should not reject the adversities they have experienced. Pu Shou (Bodhisattva's name)! The so-called adversity is experienced in the process of going from the other shore to this shore, and there is no real adversity in it, so one should not regard all adversities as things that need to be eliminated.」 At this time, Bodhisattva Hui Ying Chuang (Bodhisattva's name) exclaimed loudly: 『I thought that only by solemnly clearing the obstacles on the road to the Great King can one attain such forbearance of the Dharma.』 The king then replied: 『The origin and end of all dharmas are pure; moreover, all dharmas are ultimately silent and undefiled. Therefore, one should not use defilement to create filth, and the path of non-attachment can be called the Way. Moreover, this path does not return to birth and death, nor does it lead to Nirvana (Buddhist term, referring to the state of liberation), the path taken by all the wise and holy ones has no guide, and there is no thought of initiating the path, this can be called the Way, and the Way itself has no path.』 When King Ajatasattu (person's name) said these words, he attained the forbearance of gentleness and compliance with understanding. At that time, the forty-two women in the palace, seeing the majestic and divine transformations of Pu Shou (Bodhisattva's name), all aroused the mind of Anuttara-samyak-sambodhi-citta (referring to the mind of pursuing unsurpassed complete enlightenment), and five hundred people were far away from dust and filth, and their Dharma eyes were purified. At that time, countless hundreds of thousands of people all came to the gate of the royal palace, wanting to hear the Dharma and make offerings. The virgin Pu Shou (Bodhisattva's name) pressed the ground with his toes. At that time, the entire city of Rajagrha (name of an ancient Indian city) turned into lapis lazuli, and all the residents in the city saw Pu Shou (Bodhisattva's name), Bodhisattvas (referring to sentient beings pursuing enlightenment), and Sravakas (referring to disciples who attained enlightenment by hearing the Dharma), just like a bright mirror reflecting their faces. The virgin Pu Shou (Bodhisattva's name) preached the Dharma to those who came as they should, and eighty-four thousand people who listened to the scriptures attained the Dharma-caksu (referring to the correct understanding of the Dharma), and five hundred people all aroused the mind of Anuttara-samyak-sambodhi-citta (referring to the mind of pursuing unsurpassed complete enlightenment). ◎Chapter Eleven: The Original Purity of the Mind At this time, Pu Shou (Bodhisattva's name) was enlightening and preaching the Dharma to King Ajatasattu (person's name), his family members, and the countless people who came to listen. Then he rose from his seat and, with the Bhikkhu Sangha (referring to the Buddhist monastic community), King Ajatasattu (person's name), his ministers and officials, and countless people, walked out of the palace gate and onto the road. On the road, he saw a man who had killed his mother, living under another tree, crying and regretting, and shouting loudly. 『Why should this person ultimately be saved now?』 And he blamed himself, his actions were improper.

而造大逆自危其母當墮地獄，雖爾其人當修律行。」

時溥首于比丘眾前化作異化，即時往詣害母人所，去之不遠而中道住。其害母者遙見父母與子共侶，父母謂子：「是者正路？」其子答曰：「斯非正路。」遞互起諍。於是化子現懷瞋怒，殺化父母。其逆罪子遙見化子害化父母，啼哭酸毒不能自勝，尋即往詣害母人所，而謂之曰：「我殺父母當墮地獄。」哭言：「奈何，當設何計？」其害母者而自念言：「今此來人乃害二親，我但危母，其人癡冥罪莫大焉！我之為逆尚差於彼，如彼受罪吾猶覺輕。」其化人者悲哀酸酷，口並宣言：「吾當往詣能仁佛所，其無救者佛為設救；其恐懅者慰除所患，如佛所教我當奉遵。」於時化人啼哭進路在其前行，而害母者尋隨其後：「如彼悔過吾亦當爾！吾罪微薄彼人甚重。」

化人詣佛，稽首于地而白佛言：「唯然，世尊！吾造大逆而害二親，犯斯大罪？」

佛告化人：「善哉善哉！子為至誠而無所欺，言行相副詣如來前說誠諦言，而不兩舌亦不自侵。當自惟察觀心之法，以何所心危二親者？用過去心？當來心乎？現在心耶？其過去心即以滅盡；其現在心即以別去，無有處所亦無方面不知安在；當來心者則亦未至，無集聚處，未見旋返亦無往還。子當知之，心亦

【現代漢語翻譯】現代漢語譯本：如果有人犯下弒父的重罪，並因此擔心自己的母親會墮入地獄，即使如此，這個人也應當努力修行戒律。

當時，化人（變化出來的人）在比丘眾前顯現神通變化，立即前往那個加害母親的人所在的地方，在離那人不遠的地方停了下來。那個加害母親的人遠遠地看見『父母』和『兒子』在一起，『父母』問『兒子』：『這條路是正確的嗎？』『兒子』回答說：『這條路不是正確的。』他們互相爭論起來。於是，化現的『兒子』顯現出憤怒，殺害了化現的『父母』。那個犯下逆罪的『兒子』遠遠地看見化現的『兒子』殺害了化現的『父母』，哭得非常傷心，無法控制自己，立刻前往那個加害母親的人所在的地方，對他說：『我殺了父母，一定會墮入地獄。』哭著說：『怎麼辦啊，該怎麼辦才好呢？』那個加害母親的人心想：『現在這個人竟然殺了雙親，我只是危害了母親，這個人真是愚昧無知，罪過太大了！我所犯的逆罪比起他來還算輕的，像他這樣受罪，我覺得自己還算輕鬆。』那個化人悲哀痛哭，口中不停地說：『我應當前往能仁佛（釋迦牟尼佛的稱號）那裡，佛會救助那些無助的人；佛會安慰那些恐懼的人，解除他們的憂患，我應當遵奉佛的教導。』當時，化人哭著走在前面，那個加害母親的人緊隨其後：『像他一樣懺悔，我也應當這樣！我的罪過輕微，他的罪過深重。』

化人來到佛前，頭面接足地頂禮佛陀，稟告佛說：『世尊，我犯下了弒親的大逆之罪，殺害了雙親，犯下了如此重大的罪過？』

佛告訴化人：『好啊，好啊！你非常真誠，沒有欺騙，言行一致，來到如來面前說真誠的話，不兩舌，也不自欺。應當自己觀察內心的實相，用什麼樣的心去危害雙親呢？是用過去的心？未來的心？還是現在的心呢？過去的心已經滅盡；現在的心也已經過去，沒有處所，也沒有方向，不知道在哪裡；未來的心還沒有到來，沒有聚集的地方，沒有看見它的旋轉返回，也沒有往來。你應該知道，心也是』

【English Translation】 English version: 'If someone commits the grave offense of patricide and worries that their mother will fall into hell because of it, even so, that person should diligently practice the precepts.'

'At that time, the transformation person (a person created through magical transformation) manifested supernatural powers before the assembly of monks, immediately going to the place where the person who harmed their mother was. They stopped not far from that person. The person who harmed their mother saw from afar 『parents』 and a 『son』 together. The 『parents』 asked the 『son』: 『Is this the correct path?』 The 『son』 replied: 『This path is not correct.』 They argued with each other. Then, the transformed 『son』 showed anger and killed the transformed 『parents.』 The 『son』 who committed the rebellious crime saw from afar the transformed 『son』 killing the transformed 『parents,』 cried very sadly, unable to control himself, and immediately went to the place where the person who harmed their mother was, and said to him: 『I killed my parents and will surely fall into hell.』 Crying, he said: 『What should I do? What should I do?』 The person who harmed their mother thought to himself: 『Now this person has actually killed both parents. I only harmed my mother. This person is truly ignorant and his sin is too great! The rebellious crime I committed is lighter than his. Seeing him suffer, I feel somewhat relieved.』 The transformation person grieved and wept bitterly, constantly saying: 『I should go to the place of the capable and benevolent Buddha (an epithet of Shakyamuni Buddha), the Buddha will save those who are helpless; the Buddha will comfort those who are fearful and relieve their worries. I should follow the Buddha's teachings.』 At that time, the transformation person cried and walked ahead, and the person who harmed their mother followed closely behind: 『Like him, I should repent! My sin is light, his sin is heavy.』

The transformation person went to the Buddha, prostrated himself on the ground, and reported to the Buddha, saying: 『World Honored One, I have committed the great rebellious crime of killing my parents, committing such a grave offense?』

The Buddha told the transformation person: 『Good, good! You are very sincere, without deception, your words and actions are consistent, you come before the Tathagata (another epithet of the Buddha) and speak truthfully, without double-tonguedness, and without self-deception. You should observe the true nature of your mind, with what kind of mind did you harm your parents? Was it with the past mind? The future mind? Or the present mind? The past mind has already ceased; the present mind has also passed away, there is no place for it, and there is no direction, it is not known where it is; the future mind has not yet arrived, there is no place for it to gather, it has not been seen returning, and there is no coming and going. You should know that the mind is also』

不立於身之內，亦不由外，亦無境界，不處兩間，不得中止。察其心者，亦無五色——青、赤、黃、白、黑。子當了之！心者無色，亦不可見，亦無所住，亦不退轉。無有言教，不可執持，猶若如幻。子欲察心，不可分別、不可解了。不可名淫、不可究怒、不可知癡，無淫怒癡。子當知心無生死行，亦無所作，亦無所現，亦不現在。心者清凈，亦無垢染，亦無凈者。心不在此、亦不在彼，不在異處，猶如虛空，亦無等倫，亦無色像，亦無言教。有明智者不當依猗，勿得言吾，謂是我所，莫得造處無得為想，莫造畢竟，勿有所為，無言己身，勿云吾我，莫念過去。所以者何？子當知之！一切諸法悉無所住，猶如虛空。子且聽之！解如是者，佛不謂人於法有脫，若染污者不歸惡趣，設心清凈而無垢染則無諸趣。」

於時化人即而嘆曰：「得未曾有，天中之天！如來所因成最正覺了知法界，無有作者亦無有受、無有生者、無滅度者、無所依猗。愿得出家，因佛世尊得作沙門受具足戒。」

佛言：「比丘善來。」

於時化人前作沙門，即白佛言：「唯然，世尊！吾獲神通今欲滅度。」佛之威神使彼化人，去地四丈九尺，于虛空中而取滅度，身中出火還自燒體。

於時逆子見彼化人得作沙門，聽受經法

【現代漢語翻譯】現代漢語譯本：不執著于自身之內，也不依賴外在，也沒有任何境界，不處於兩者之間，不能停留在中間狀態。觀察內心的人，也看不到五種顏色——青色、紅色、黃色、白色、黑色。你應該明白！心是沒有顏色的，也是不可見的，也沒有任何住所，也不會退轉。沒有言語教導，不可執著，就像幻象一樣。你想要觀察內心，就不能分別、不能理解。不能稱之為淫慾、不能追究憤怒、不能認知愚癡，沒有淫慾、憤怒、愚癡。你應該知道心沒有生死執行，也沒有任何作為，也沒有任何顯現，也不存在於現在。心是清凈的，也沒有污垢染著，也沒有清凈者。心不在這裡，也不在那裡，不在其他地方，就像虛空一樣，也沒有同等之物，也沒有顏色形象，也沒有言語教導。有明智的人不應當依賴執著，不要說『我的』，認為是『我所擁有的』，不要創造任何處所，不要產生任何想法，不要追求最終的歸宿，不要有所作為，不要談論自身，不要說『我』，不要思念過去。為什麼呢？你應該知道！一切諸法都沒有住所，就像虛空一樣。你且聽著！理解這樣道理的人，佛不會說他在法上有所解脫，如果被染污也不會墮入惡趣，如果內心清凈而沒有污垢染著，就不會有各種輪迴的去處。」

當時，化人立刻讚歎道：『前所未有，天中之天！（指佛陀）如來所依而成最正覺，了知法界，沒有作者也沒有受者、沒有生者、沒有滅度者、沒有什麼可以依賴執著的。』愿能出家，依靠佛世尊得以成為沙門（佛教出家男眾），受持具足戒（佛教比丘所受持的全部戒律）。』

佛說：『比丘（出家男子）善來。』

當時，化人立刻成為沙門，隨即對佛說：『是的，世尊！我獲得了神通，現在想要滅度。』佛的威神使得那個化人，離開地面四丈九尺，在虛空中而進入滅度，身體中出現火焰，自己焚燒自身。

當時，逆子看到那個化人得以成為沙門，聽聞接受經法

【English Translation】 English version: It does not abide within the body, nor does it depend on the outside, nor does it have any realm, it is not situated between the two, and it cannot remain in an intermediate state. One who observes the mind also does not see the five colors—blue, red, yellow, white, and black. You should understand this! The mind has no color, it is also invisible, it has no dwelling place, and it does not regress. There are no verbal teachings, it cannot be grasped, it is like an illusion. If you wish to observe the mind, it cannot be distinguished, it cannot be understood. It cannot be called lust, anger cannot be pursued, and ignorance cannot be known; there is no lust, anger, or ignorance. You should know that the mind has no cycle of birth and death, it has no actions, it has no manifestations, and it does not exist in the present. The mind is pure, it has no defilements, and there is no purifier. The mind is not here, nor is it there, nor is it in another place; it is like empty space, it has no equal, it has no color or form, and it has no verbal teachings. A wise person should not rely on it, do not say 'mine,' thinking it is 'what I possess,' do not create any place, do not generate any thoughts, do not seek ultimate destination, do not act, do not talk about oneself, do not say 'I,' do not dwell on the past. Why? You should know! All dharmas (phenomena) have no dwelling place, like empty space. Listen to this! The Buddha does not say that one who understands this is liberated from the Dharma, and if defiled, one will not fall into evil realms; if the mind is pure and without defilements, there will be no various realms of rebirth.

At that time, the transformation person immediately exclaimed: 'Unprecedented, the Heaven of Heavens! (referring to the Buddha) The Tathagata (another name for Buddha) has attained the most perfect enlightenment, understanding the Dharma realm, there is no creator, no receiver, no one who is born, no one who is extinguished, and nothing to rely on.' May I be able to renounce the world, relying on the World Honored One (Buddha) to become a Shramana (Buddhist monk), receiving the complete precepts (all the precepts observed by a Buddhist Bhikshu).'

The Buddha said: 'Bhikshu (monk), welcome.'

At that time, the transformation person immediately became a Shramana, and then said to the Buddha: 'Yes, World Honored One! I have attained supernatural powers, and now I wish to enter Parinirvana (final liberation).' The Buddha's majestic power caused that transformation person to rise four and nine-tenths of a zhang (ancient Chinese measurement unit) from the ground, and enter Parinirvana in empty space, with flames emerging from his body, burning himself.

At that time, the rebellious son saw that transformation person become a Shramana, listening to and receiving the teachings of the sutras.

聞佛所說。心自念言：「曏者彼人自危二親，在世尊前而作沙門便得滅度。今吾何故不效彼人，而作沙門亦當滅度？」作是念已往詣佛所，稽首聖足前白佛言：「我亦造逆自危母命。」

佛言：「善哉善哉！子為至誠而無所欺，言行相副，詣如來前說誠諦之言，而不兩舌亦不自侵。當自惟察觀心之法，以何所心危其親者？用過去心？當來心乎？現在心耶？其過去心即已滅盡；其現在心即以別去，無有處所，亦無方面，不知安在；當來心者則亦未至，無集聚處，未見旋返，亦無往還。子當知之！心亦不立於身之內、亦不由外、亦無境界，不處兩間、不得中止。察其心者，亦無五色——青、赤、黃、白、黑。子當了之！心者無色，亦不可見亦無所住，亦不退轉，無有言教，不可執持，猶若如幻。子欲察心，不可分別，不可解了，不可名淫、不可究怒、不可知癡。無淫怒癡，子當知心，在生死行，亦無所作，亦無所現，亦不現在。心者清凈，亦無垢染，亦無凈者。心不在此，亦不在彼，不在異處，猶如虛空，亦無等倫，亦無色像，亦無言教。有明知者不當依猗，勿得言吾，謂是我所，莫得造處無得為想，莫造畢竟，勿有所為，無言己身，勿云吾我，莫念過去。所以者何？子當知之！一切諸法悉無所住，猶如虛無。子且

【現代漢語翻譯】現代漢語譯本聽了佛陀所說，心中暗自思忖：『先前那個人冒犯了他的父母，在世尊面前出家便得以解脫。如今我為何不效仿他，出家修行也當能獲得解脫呢？』有了這個想法后，便前往佛陀處，頂禮佛足，稟告佛陀說：『我也犯下了大逆不道的罪行，冒犯了我的母親。』佛陀說：『好啊，好啊！你因為至誠而沒有絲毫欺瞞，言行一致，來到如來面前說真實的話，不兩舌，也不自欺。應當自己觀察審視觀心之法，用什麼樣的心去冒犯你的母親呢？是用過去的心？未來的心？還是現在的心呢？那過去的心已經滅盡；那現在的心也已經過去了，沒有固定的處所，也沒有方向，不知道在哪裡；未來的心也還沒有到來，沒有聚集的地方，沒有看見它旋轉返回，也沒有往來。你應該知道！心也不存在於身體之內，也不存在於身體之外，也沒有邊界，不處在兩者之間，不能停止。觀察那顆心，也沒有五種顏色——青色、紅色、黃色、白色、黑色。你應該明白！心是沒有顏色的，也是不可見的，也沒有住所，也不會退轉，沒有言語教導，不可執持，就像幻象一樣。你想要觀察心，不可分別，不可理解，不可稱之為貪慾（淫），不可追究嗔怒（怒），不可知曉愚癡（癡）。沒有貪慾、嗔怒、愚癡，你應該知道心，在生死輪迴中，也沒有所作，也沒有顯現，也不存在於現在。心是清凈的，沒有污垢，也沒有清凈。心不在這裡，也不在那裡，不在其他地方，猶如虛空，也沒有同等之物，也沒有顏色形象，也沒有言語教導。有明智的人不應當依賴執著，不要說『這是我的』，認為是屬於我的，不要創造處所，不要產生想法，不要創造最終的歸宿，不要有所作為，不要說自己的身體，不要說『吾』『我』，不要想念過去。為什麼呢？你應該知道！一切諸法都沒有固定的住所，猶如虛無。你且…' '

【English Translation】 English version Having heard what the Buddha said, he thought to himself: 'That person who endangered his parents, became a Shramana (ascetic) before the World Honored One (Buddha), and attained liberation. Why shouldn't I emulate him, become a Shramana, and also attain liberation?' With this thought, he went to the Buddha, bowed at his sacred feet, and said to the Buddha: 'I too have committed a rebellious act, endangering my mother's life.' The Buddha said: 'Excellent, excellent! You are sincere and without deception, your words and actions are consistent. You come before the Tathagata (Buddha) speaking truthful words, without duplicity or self-deception. You should examine and contemplate the method of observing the mind. With what kind of mind did you endanger your mother? Was it with the past mind? The future mind? Or the present mind? The past mind has already ceased; the present mind has already passed, having no fixed place, no direction, not knowing where it is; the future mind has not yet arrived, having no place to gather, not seeing it turn back, nor coming and going. You should know! The mind does not exist within the body, nor outside the body, nor does it have boundaries, not being in between, unable to stop. Observing that mind, it has no five colors—blue, red, yellow, white, black. You should understand! The mind is without color, invisible, without a dwelling place, not regressing, without verbal teachings, unable to be grasped, like an illusion. If you wish to observe the mind, it cannot be distinguished, cannot be understood, cannot be called lust (greed), cannot be investigated as anger (hatred), cannot be known as ignorance (delusion). Without greed, hatred, and delusion, you should know the mind, in the cycle of birth and death, it neither acts, nor manifests, nor exists in the present. The mind is pure, without defilement, and without purity. The mind is not here, nor there, nor in another place, like empty space, without equal, without color or form, without verbal teachings. One with clear knowledge should not rely on attachment, do not say 'this is mine,' thinking it belongs to me, do not create a place, do not generate thoughts, do not create an ultimate destination, do not act, do not speak of one's own body, do not say 'I' 'me,' do not think of the past. Why? You should know! All dharmas (phenomena) have no fixed dwelling place, like emptiness. You should...' '

聽之！解如是者，佛不謂人於法有脫，若染污者不歸惡趣，設心清凈而無垢染則無諸趣。」

於時逆人地獄之火從毛孔出，毒痛甚劇而無救護，則白佛言：「我今被燒，惟天中天而見救濟歸命大聖。」

於是世尊出金色臂著實人頂上，火時即滅無復苦痛。見如來身若干相好，身痛休息而得安隱，又前白佛：「欲作沙門。」佛尋聽之，即為寂志。於時世尊為說四諦，其人聞之，遠塵離垢得法眼凈，修行法教逮得往還，證至得羅漢。又白佛言：「欲般泥洹。」世尊告曰：「隨意所存。」於時比丘踴在虛空，去地四丈九尺，身中出火還自燒體，百千天人于虛空中而來供養。

時舍利弗見於彼人，受斯律教而得滅度，則驚怪之，前白佛言：「誠難及也。天中之天！如來恩施所說法律，乃令逆者得受法教，如是行者然有殊別，堪救濟者惟有如來！溥首童真被大德鎧，諸菩薩倫能睹一切群萌根原隨而度之地，非聲聞、緣覺境界。」

佛言：「如是。舍利弗！誠如所云，是佛大士法忍菩薩之境界也。又舍利弗！汝等所見想墮地獄，而佛睹之至滅度法；汝等視人應滅度者，世尊省知而墜惡趣。或以知足有德之士，閑居奉戒而三昧定，汝等謂之至滅度法，如來見之反墮地獄。所以者何？汝等之類離於心行，不能

【現代漢語翻譯】現代漢語譯本：聽著！如果這樣理解，佛陀並不是說人從法中解脫，如果被污染的人不會墮入惡趣，如果內心清凈而沒有污垢，就不會有各種輪迴。」

當時，那個逆罪之人，地獄之火從毛孔中冒出，痛苦劇烈而無人救助，於是對佛說：『我現在被焚燒，唯有天中之天能夠救濟我，我歸命于大聖。』

於是世尊伸出金色的手臂，放在那人的頭頂上，火焰立刻熄滅，不再有痛苦。他看到如來的身體具有各種相好，身體的痛苦停止，得到了安寧，又上前對佛說：『我想出家做沙門（Śrāmaṇa，梵文，指出家修道者）。』佛陀隨即允許了他，讓他成為寂志（指內心的平靜）。當時，世尊為他說四諦（catvāri-ārya-satyāni，佛教基本教義，即苦、集、滅、道），那人聽了之後，遠離塵垢，獲得了法眼凈（dharma-cakṣus-viśuddha，證悟佛法的清凈之眼），修行佛法，證得了往還（指證得阿羅漢果位后，仍然可以在天界和人間往來），最終證得了阿羅漢（Arhat，梵文，指斷絕了一切煩惱，達到涅槃境界的修行者）。他又對佛說：『我想般泥洹（Parinirvana，梵文，指涅槃）。』世尊告訴他：『隨你的意願。』當時，這位比丘（Bhiksu，梵文，指佛教出家男子）躍升到空中，離地面四丈九尺，身體中發出火焰，焚燒自身，無數的天人和人來到虛空中供養。

當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）看到那個人，接受了佛陀的教誨而得到解脫，感到非常驚訝，上前對佛說：『真是難以企及啊！天中之天！如來的恩德和所說的法律，竟然能讓逆罪之人接受佛法教誨，像這樣修行的人確實有特別之處，能夠救濟眾生的只有如來！溥首童真（指菩薩）身披大德鎧（指菩薩的慈悲和智慧），諸位菩薩能夠看到一切眾生的根源，並隨之度化他們，這不是聲聞（Śrāvaka，指聽聞佛陀教誨而修行的弟子）、緣覺（Pratyekabuddha，指不依靠他人教導，自己覺悟的修行者）所能達到的境界。』

佛說：『是的。舍利弗！確實像你所說，這是佛陀大士法忍菩薩（Bodhisattva，梵文，指發願成佛，普度眾生的修行者）的境界。還有，舍利弗！你們所見到的，認為會墮入地獄的人，而佛陀看到他最終證得涅槃；你們認為應該得到解脫的人，世尊卻知道他會墮入惡趣。或者你們認為那些知足有德之士，隱居奉戒，修習三昧（Samadhi，梵文，指禪定），會證得涅槃，如來卻看到他們反而會墮入地獄。這是為什麼呢？因為你們這些人遠離了心行的觀察，不能'

【English Translation】 English version: Listen! Understanding it this way, the Buddha does not say that people are liberated from the Dharma. If those who are defiled do not fall into evil realms, if the mind is pure and without defilement, then there will be no rebirth in various realms.'

At that time, the fire of hell emerged from the pores of that rebellious person, causing intense pain without any relief. Then he said to the Buddha, 'I am now being burned. Only the 'Heaven Above Heaven' can save me. I take refuge in the Great Sage.'

Thereupon, the World Honored One extended his golden arm and placed it on the head of that person. The fire immediately extinguished, and there was no more pain. He saw the Tathagata's (Tathāgata, Sanskrit, meaning 'one who has thus come' or 'one who has thus gone', referring to the Buddha) body with various excellent marks and characteristics. His bodily pain ceased, and he attained peace. He then approached the Buddha and said, 'I wish to become a Śrāmaṇa (Śrāmaṇa, Sanskrit, a wandering ascetic or monk).' The Buddha immediately granted his request and made him a 'Seeker of Tranquility'. At that time, the World Honored One explained the Four Noble Truths (catvāri-ārya-satyāni, the fundamental teachings of Buddhism: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). Upon hearing them, that person became free from dust and defilement, attained the pure Dharma Eye (dharma-cakṣus-viśuddha, the pure eye of Dharma), practiced the Dharma, attained 'Going and Returning' (referring to the ability to travel between the heavens and the human realm after attaining Arhatship), and ultimately attained Arhatship (Arhat, Sanskrit, a perfected being who has attained Nirvana). He then said to the Buddha, 'I wish to enter Parinirvana (Parinirvana, Sanskrit, the final Nirvana after death).' The World Honored One told him, 'As you wish.' At that time, the Bhiksu (Bhiksu, Sanskrit, a Buddhist monk) leaped into the air, forty-nine feet above the ground. Fire emerged from his body and burned himself. Hundreds of thousands of gods and humans came to the sky to make offerings.

At that time, Śāriputra (Śāriputra, one of the Buddha's ten principal disciples, known for his wisdom) saw that person, who had received the teachings and attained liberation, and was greatly astonished. He approached the Buddha and said, 'It is truly difficult to fathom! Heaven Above Heaven! The Buddha's grace and the Dharma he has spoken have enabled even a rebellious person to receive the Dharma teachings. Those who practice in this way are indeed special. Only the Tathagata can save beings! The Pure Youth (referring to a Bodhisattva) wears the armor of great virtue (referring to the Bodhisattva's compassion and wisdom). The Bodhisattvas are able to see the roots of all beings and liberate them accordingly. This is beyond the realm of Śrāvakas (Śrāvaka, Sanskrit, a disciple who hears and follows the teachings of the Buddha) and Pratyekabuddhas (Pratyekabuddha, Sanskrit, a solitary Buddha who attains enlightenment on their own, without a teacher).'

The Buddha said, 'So it is, Śāriputra! It is indeed as you say. This is the realm of the Bodhisattva (Bodhisattva, Sanskrit, a being who is on the path to Buddhahood) who has attained the Dharma-kṣānti (patience with the Dharma). Furthermore, Śāriputra! What you see as someone who will fall into hell, the Buddha sees as someone who will ultimately attain Nirvana. What you see as someone who should attain liberation, the World Honored One knows will fall into evil realms. Or, those who are content and virtuous, living in seclusion, upholding the precepts, and practicing Samadhi (Samadhi, Sanskrit, meditative absorption), you think will attain Nirvana, but the Tathagata sees that they will instead fall into hell. Why is this? Because you are far from observing the workings of the mind, and cannot'

遍察眾生心原，群萌所行不可思議。又舍利弗！汝為見此殺母者乎？聞說深法得至無餘而般泥洹？」

對曰：「惟見。天中天！」

佛告舍利弗：「斯害母者，於五百佛殖眾德本，聞深妙法解暢心本清凈顯曜；又如其人入此典誥，受一切法而得解脫。」

佛言：「舍利弗！以是之故，若族姓子、族姓女，我滅度后，能聞是法誼即便信樂；又人迷惑而心乖者，隨惡知友而犯罪釁不失法忍，乃至無餘而得解脫，吾不謂斯等墮惡趣也。有信樂如是像類深妙之法，所得如是！以斯之故，若茲等倫處於正路，其聞斯典即信樂者，講說平等章句嘆頌，廣為他人分別演者，德悉如是！何況奉行修如所教？」

溥首與諸菩薩大士、迦葉、王阿阇世及無數人，往詣佛所稽首禮足，卻坐一面。

爾時舍利弗見溥首與諸會者悉坐定已，謂王阿阇世：「大王！狐疑寧為斷乎？」

答曰：「唯然。仁者！尋則斷矣。」

又問：「云何斷？」

答曰：「不受不捨是謂為斷，亦無所得本末永了無有垢染，則為斷矣！」

舍利弗白世尊曰：「王阿阇世所畢幾如，余有幾如？」

世尊告曰：「王之餘殃猶如芥子，所滅之罪如須彌山，入于深法所說經誼至無生法。」

舍利弗又白佛言

【現代漢語翻譯】現代漢語譯本：佛陀觀察所有眾生的心念根源，他們所做的事情是不可思議的。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你見過這個殺害母親的人嗎？他聽聞了甚深的佛法，最終能夠達到無餘涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態）嗎？」

舍利弗回答說：「我見到了，世尊（天中天）！」

佛陀告訴舍利弗：「這個殺害母親的人，在過去五百尊佛那裡已經種下了許多功德善根，聽聞了甚深微妙的佛法，理解並暢通了心念的清凈根源，使其顯現光明。而且，這個人如果能夠進入這部經典，接受一切佛法，就能得到解脫。」

佛陀說：「舍利弗！因此，如果善男子、善女人，在我滅度（parinirvāṇa，佛教術語，指佛陀或阿羅漢去世）之後，能夠聽聞這部佛法的意義，就立即生起信心和喜悅；又或者有人迷惑而心懷邪念，跟隨惡友而犯下罪過，但仍然不失去對佛法的忍耐，乃至最終能夠達到無餘涅槃而得到解脫，我不認為這樣的人會墮入惡道。如果有人信樂像這樣甚深微妙的佛法，所得到的利益就是如此！因此，如果這些人處於正道，聽聞這部經典就生起信心和喜悅，講解、宣說平等的章句，讚歎歌頌，廣泛地為他人分別演說，他們的功德也是如此！更何況是奉行、修行，按照佛陀的教導去做呢？」

普首菩薩（Pu Shou，菩薩名）與各位菩薩大士、迦葉（Kāśyapa，佛陀的弟子，以頭陀行著稱）、阿阇世王（Ajātasattu，古印度摩揭陀國王）以及無數人，前往佛陀所在的地方，頂禮佛足，然後退到一旁坐下。

這時，舍利弗看到普首菩薩和各位與會者都坐定之後，對阿阇世王說：「大王！您的狐疑是否已經斷除了呢？」

阿阇世王回答說：「是的，仁者！我尋思之後就斷除了。」

舍利弗又問：「您是如何斷除的呢？」

阿阇世王回答說：「不接受也不捨棄，這就是所謂的斷除。也沒有任何所得，從本初到末了都永遠明瞭，沒有任何垢染，這就是斷除了！」

舍利弗對世尊（釋迦牟尼佛的尊稱）說：「阿阇世王所消除的罪業有多少，剩餘的罪業還有多少？」

世尊告訴舍利弗：「大王剩餘的罪業猶如芥子那麼小，所滅除的罪業卻像須彌山（Sumeru，佛教宇宙觀中的聖山）那麼大，他已經進入了甚深的佛法，聽聞了經典中的意義，最終能夠證得無生法忍（anutpattika-dharma-kṣānti，佛教術語，指對諸法不生不滅的真理的領悟）。」

舍利弗又對佛陀說：

【English Translation】 English version: The Buddha observed the original source of all sentient beings' minds, and their actions are inconceivable. Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), have you seen this person who killed his mother? Having heard the profound Dharma, could he attain complete nirvana (the state of liberation from the cycle of birth and death) without remainder?'

Śāriputra replied, 'I have seen him, World Honored One (another name for Buddha)!'

The Buddha told Śāriputra, 'This person who harmed his mother planted roots of merit and virtue with five hundred Buddhas in the past. Having heard the profound and wonderful Dharma, he understood and unblocked the pure source of his mind, causing it to manifest its radiance. Moreover, if this person can enter this scripture, accept all Dharmas, he can attain liberation.'

The Buddha said, 'Therefore, Śāriputra, if sons or daughters of good families, after my parinirvana (the passing away of the Buddha), can hear the meaning of this Dharma and immediately generate faith and joy; or if someone is confused and has deviant thoughts, follows evil friends and commits offenses, but still does not lose patience with the Dharma, and eventually attains complete nirvana and liberation without remainder, I do not say that such a person will fall into evil realms. If someone believes in and delights in such profound and wonderful Dharmas, the benefits they obtain are like this! Therefore, if these people are on the right path, and upon hearing this scripture generate faith and joy, explain and proclaim the equal verses, praise and sing, and widely explain and expound it for others, their merits are also like this! How much more so if they practice and cultivate according to the teachings?'

Pu Shou Bodhisattva (name of a Bodhisattva), together with various Bodhisattvas and great beings, Kāśyapa (a disciple of the Buddha, known for his ascetic practices), King Ajātasattu (king of Magadha in ancient India), and countless people, went to where the Buddha was, bowed at his feet, and then sat down to one side.

At that time, Śāriputra, seeing that Pu Shou Bodhisattva and all the attendees were seated, said to King Ajātasattu, 'Great King! Has your doubt been cut off?'

King Ajātasattu replied, 'Yes, Venerable One! I have cut it off after contemplation.'

Śāriputra then asked, 'How did you cut it off?'

King Ajātasattu replied, 'Neither accepting nor rejecting, this is what is called cutting off. There is also nothing to be gained, from beginning to end, it is forever clear, without any defilement, this is cutting off!'

Śāriputra said to the World Honored One (a respectful title for Shakyamuni Buddha), 'How much of King Ajātasattu's offenses have been eliminated, and how much remains?'

The World Honored One told Śāriputra, 'The remaining offenses of the Great King are like a mustard seed, but the offenses that have been eliminated are as large as Mount Sumeru (the sacred mountain in Buddhist cosmology). He has entered the profound Dharma, heard the meaning in the scriptures, and will eventually attain the acceptance of the non-arising of phenomena (anutpattika-dharma-kṣānti, a Buddhist term referring to the realization of the truth of the non-arising and non-ceasing of all phenomena).'

Śāriputra then said to the Buddha:

：「王阿阇世當復往歸於惡趣乎？」

答曰：「如忉利天子在於七寶重閣交露，下閻浮提尋還本處。如是舍利弗！王阿阇世所入地獄名賓𨀸羅(晉曰：集欲)。這入尋出，其身不遭苦惱之患。」

舍利弗言：「難及。世尊！王阿阇世諸根明達乃如斯乎？又能蠲除若干罪釁如斯重殃地獄之毒？」

佛告舍利弗：「王阿阇世前已供養七十二億諸佛世尊，殖眾德本咸受經典，所聞法者勸無上正真之道，汝豈見溥首乎？」

對曰：「已見。」

世尊告曰：「溥首童真勸阿阇世使發無上正真道意，于難計劫，離垢藏如來、無數諸佛，于彼劫中而有三億平等正覺，悉是溥首所可誘勸，使轉法輪長壽久存，設百千世尊終不能為。王阿阇世說法決疑，其惟溥首能為斯王決除疑網。所以者何？溥首童真數從諸佛聞是深法，以是故當作斯觀。其有菩薩應所度者，本從發意得其本師，為之說法乃能解耳！王阿阇世從集欲輕地獄出，生於上方去是五百佛國，其世界曰莊嚴，其佛號寶英如來、至真、等正覺，今現說法。當復重見溥首，從聞深經在於彼土，即當逮得不起法忍。彌勒菩薩成正覺時，當復來下還斯忍界，號曰不動菩薩大士！彌勒如來當爲眾會宣講不動菩薩前所興為，又復分別於此經典敷陳至誼。『不動

【現代漢語翻譯】現代漢語譯本：『阿阇世王（Ajatasattu，未生怨王）還會再次墮入惡趣嗎？』

佛回答說：『就像忉利天（Trayastrimsa，三十三天）的天子在七寶重閣之間遊玩，然後返回閻浮提（Jambudvipa，我們所居住的娑婆世界）回到原來的地方一樣。舍利弗（Sariputra）！阿阇世王所進入的地獄名為賓𨀸羅（Vimbala，晉譯為：集欲）。他進入后很快就會出來，他的身體不會遭受痛苦的折磨。』

舍利弗說：『真是難以置信。世尊！阿阇世王的諸根如此明達嗎？他竟然能夠消除如此多的罪過，擺脫如此嚴重的地獄之苦？』

佛告訴舍利弗：『阿阇世王過去已經供養了七十二億諸佛世尊，種下了許多功德的根本，聽受了許多經典，聽聞佛法后勸導他人追求無上正真之道。你見過溥首（Pūrṇa）嗎？』

舍利弗回答說：『已經見過了。』

世尊告訴舍利弗：『溥首童真勸導阿阇世王發起無上正真道的心意，在無數劫中，離垢藏如來（Vimalagarbha Tathagata）、無數諸佛，在那一劫中出現的三億平等正覺，都是溥首所勸導，使他們轉法輪，長壽久住世間，即使百千世尊也無法做到。阿阇世王在佛法上的疑惑，只有溥首能夠為他解答。為什麼呢？溥首童真多次從諸佛那裡聽聞這種甚深佛法，因此應當這樣看待。那些菩薩應該度化的人，最初從發心時就得到他們的本師，為他們說法才能理解。阿阇世王從集欲這種輕微的地獄出來后，將往生到上方距離這裡五百佛國的世界，那個世界叫做莊嚴，那裡的佛號為寶英如來（Ratnaketu Tathagata）、至真、等正覺，現在正在說法。他將再次見到溥首，從他那裡聽聞甚深經典，在那片土地上，他將證得不起法忍（anutpattika-dharma-ksanti）。彌勒菩薩（Maitreya Bodhisattva）成佛時，將再次來到這個娑婆世界，號為不動菩薩大士（Acala Bodhisattva Mahasattva）！彌勒如來將為大眾宣講不動菩薩過去所做的事情，並且詳細解釋這部經典，闡述其深刻的意義。』不動

【English Translation】 English version: 『Will King Ajatasattu (Ajatasattu, the Unborn Enemy King) fall back into the evil realms?』

The Buddha replied: 『Just as a Deva (god) of Trayastrimsa (Thirty-three Heavens) enjoys himself in a seven-jeweled pavilion and then returns to Jambudvipa (the world we live in, also known as the Saha world) to his original place, so it is, Sariputra! The hell that King Ajatasattu entered is called Vimbala (translated as 'Gathering of Desires'). He will enter and quickly exit, and his body will not suffer the torment of pain.』

Sariputra said: 『It is hard to believe. World Honored One! Are King Ajatasattu』s faculties so clear and bright? Is he able to eliminate so many sins and escape the suffering of such a severe hell?』

The Buddha told Sariputra: 『King Ajatasattu had previously made offerings to seventy-two billion Buddhas, planted the roots of many virtues, received and upheld many sutras, and after hearing the Dharma, encouraged others to pursue the unsurpassed and truly enlightened path. Have you seen Pūrṇa?』

Sariputra replied: 『I have seen him.』

The World Honored One said: 『The youth Pūrṇa encouraged King Ajatasattu to generate the mind for the unsurpassed and truly enlightened path. In countless kalpas (eons), Vimalagarbha Tathagata (the Tathagata of Immaculate Womb), countless Buddhas, and the three hundred million Samyak-sambuddhas (Perfectly Enlightened Ones) who appeared in that kalpa were all encouraged by Pūrṇa to turn the Dharma wheel, to live long and remain in the world. Even hundreds of thousands of Buddhas could not have done what he did. Only Pūrṇa can resolve King Ajatasattu』s doubts about the Dharma. Why? Because the youth Pūrṇa has heard this profound Dharma many times from the Buddhas, and therefore, one should view it this way. Those whom Bodhisattvas should liberate, from the initial generation of the Bodhi mind, receive their original teacher, and only when the teacher expounds the Dharma for them can they understand. After King Ajatasattu emerges from the minor hell of 'Gathering of Desires', he will be reborn in a world five hundred Buddha-lands away above this one. That world is called Adornment, and the Buddha there is named Ratnaketu Tathagata (Jewel Banner Tathagata), the Truly Real, the Equally and Correctly Awakened One, who is now expounding the Dharma. He will see Pūrṇa again, hear profound sutras from him, and in that land, he will attain the Anutpattika-dharma-ksanti (the Patience with the Non-arising of Dharmas). When Maitreya Bodhisattva (Maitreya Bodhisattva) attains Buddhahood, he will come down again to this Saha world, and will be named Acala Bodhisattva Mahasattva (Immovable Bodhisattva Great Being)! Maitreya Tathagata will proclaim to the assembly the past deeds of Acala Bodhisattva, and will explain in detail this sutra, elucidating its profound meaning.』 Acala

大士能仁佛世作大國王，名阿阇世，從惡友言自害其父，從溥首聞所說經典得柔順法忍，因此除罪令無有餘。』彌勒如來緣不動菩薩說此經法，八千菩薩得不起法忍，八萬四千菩薩蠲除無數不可計會罪釁積聚。

「如是舍利弗！王阿阇世從今已往八百難計會劫，修菩薩行開化眾生嚴凈佛土。又舍利弗！王阿阇世所化眾生，為聲聞地、若緣覺地、若行大乘，斯等眾生當有罪蓋，無塵垢弊，狐疑悉除無有猶豫。過於八千不可計劫，當得無上正真之道為最正覺。劫名喜見，世界曰無造陰，佛號凈界如來、至真、等正覺，壽十四劫。諸聲聞眾七十萬人而為大會，一切慧解志八脫門；諸菩薩眾有十二億，皆得智慧度無極善權方便。滅度之後，正法當住一億歲。無造陰世界所有𪏭庶，至於壽盡無狐疑者，終沒之後不歸三塗。凈界如來設為群生講說經者，悉去諸垢無有塵勞皆得清凈。是故舍利弗！人人相見莫相平相，所以不當相平相者，人根難見，獨有如來能平相人，行如佛者可平相人也。」

賢者舍利弗及大眾會，驚喜踴躍而說斯言：「從今日始盡其形壽，不觀他人，不敢說人某趣地獄、某當滅度。所以者何？群生之行不可思議。」

時佛說此喻阿阇世決，三萬二千天子發無上正真道意，各誓願曰：「凈界世尊

【現代漢語翻譯】現代漢語譯本：大士能仁佛在世時曾作大國王，名叫阿阇世（Ajatasattu，未生怨），聽信惡友之言殺害了他的父親，後來從溥首（Purna）那裡聽聞所說的經典，得到了柔順法忍，因此消除了罪業，沒有留下任何殘餘。彌勒如來（Maitreya）因緣不動菩薩（Acalamati）宣說了這部經法，八千位菩薩得到了不起法忍，八萬四千位菩薩消除了無數不可計數罪業的積聚。『舍利弗（Sariputra）！阿阇世王從今往後，還要經歷八百難計會劫，修菩薩行，開化眾生，莊嚴清凈佛土。又舍利弗！阿阇世王所教化的眾生，無論是證聲聞地（Sravakabhumi）、緣覺地（Pratyekabuddhabhumi），還是行大乘（Mahayana），這些眾生都將沒有罪業的覆蓋，沒有塵垢弊病，狐疑全部消除，沒有猶豫。經過八千不可計劫之後，當證得無上正真之道，成為最正覺。劫名為喜見，世界名為無造陰，佛號凈界如來（Vimalaksetra Tathagata）、至真、等正覺，壽命十四劫。聲聞弟子有七十萬人，組成盛大的法會，都具有一切智慧，通達八解脫門；菩薩眾有十二億，都得到智慧，度化眾生，善用方便。滅度之後，正法將住世一億年。無造陰世界的所有民眾，直到壽命終結都沒有疑惑，死後不會墮入三惡道。凈界如來為眾生講說經典，所有聽眾都去除各種垢染，沒有塵勞，都得到清凈。所以舍利弗！人人相見不要互相輕視，之所以不應當互相輕視，是因為人的根器難以看清，只有如來才能看清人的根器，修行如佛的人才可以看清人的根器。』賢者舍利弗以及大眾集會，驚喜踴躍地說：『從今天開始，直到生命終結，我們不再觀察他人，不敢說某人會墮入地獄，某人會證得滅度。為什麼呢？因為眾生的行為不可思議。』當時佛陀宣說這個譬喻，阿阇世王得到了決斷，三萬二千天子發起了無上正真道意，各自發誓說：『愿我們將來在凈界世尊（Vimalaksetra）...

【English Translation】 English version: The Great Bodhisattva, the Compassionate Buddha, once reigned as a great king named Ajatasattu (Ajatasattu, meaning 'unborn enemy'), who, heeding the words of evil companions, harmed his own father. Later, upon hearing the scriptures spoken by Purna (Purna), he attained the forbearance of gentleness and compliance with the Dharma, thereby eradicating his sins without any residue. Maitreya (Maitreya) Tathagata, through the agency of the Bodhisattva Acalamati (Acalamati), expounded this sutra, and eight thousand Bodhisattvas attained the forbearance of non-origination of dharmas, while eighty-four thousand Bodhisattvas expunged countless immeasurable accumulations of sinful offenses. 『Furthermore, Sariputra (Sariputra)! King Ajatasattu, from this moment onward, will traverse eight hundred incalculable kalpas, practicing the Bodhisattva path, enlightening sentient beings, and adorning and purifying Buddha-lands. Moreover, Sariputra! The sentient beings transformed by King Ajatasattu, whether they attain the stage of Sravakas (Sravakabhumi), Pratyekabuddhas (Pratyekabuddhabhumi), or practice the Mahayana (Mahayana), all these beings will be free from the covering of sins, devoid of defilements and impurities, with all doubts dispelled and without hesitation. After eight thousand incalculable kalpas, they shall attain the unsurpassed, true, and perfect path, becoming the Most Perfectly Enlightened One. The kalpa will be named Joyful Vision, the world will be called Without Created Obscurations, and the Buddha will be known as Vimalaksetra Tathagata (Vimalaksetra Tathagata), the Truly Real, the Equally and Correctly Enlightened One, with a lifespan of fourteen kalpas. The assembly of Sravakas will number seven hundred thousand, forming a grand gathering, all possessing complete wisdom and understanding the eight gates of liberation; the assembly of Bodhisattvas will number twelve billion, all attaining wisdom, liberating sentient beings, and skillfully employing expedient means. After his Parinirvana, the True Dharma will abide for one hundred million years. All the people in the world Without Created Obscurations, until the end of their lives, will be without doubt, and after death, they will not fall into the three lower realms. When Vimalaksetra Tathagata expounds the scriptures for the benefit of sentient beings, all who listen will be cleansed of all impurities, free from defilements, and attain purity. Therefore, Sariputra! Do not look down upon each other, for the roots of beings are difficult to discern; only the Tathagata can discern the roots of beings, and those who practice like the Buddha can discern the roots of beings.』 The worthy Sariputra and the great assembly, filled with joy and elation, spoke these words: 『From this day forward, until the end of our lives, we will not observe others, nor dare to say that someone will fall into hell or that someone will attain Nirvana. Why? Because the actions of sentient beings are inconceivable.』 At that time, the Buddha spoke this parable, and King Ajatasattu attained resolution. Thirty-two thousand devas generated the aspiration for unsurpassed, true, and perfect enlightenment, each vowing: 『May we in the future, in the presence of Vimalaksetra Bhagavan (Vimalaksetra)...』

成正覺時，吾等當生於彼佛土，不造欲世界。」佛即記之當生彼土。

月首受決品第十二

王阿阇世有一太子，名曰月首，厥年八歲，解頸瓔珞，用散佛上而曰：「吾以此德勸助無上正真之道，以斯善本，凈界如來成正覺時，愿于彼土為四域主、轉輪聖王！盡其形壽，供養如來及比丘眾！佛滅度后奉持舍利而受經典，然後得成無上正真之道為最正覺！」這散珠瓔，便於虛空，則成七寶交露棚閣，四方四植上下平等，嚴正雅妙，于其閣內安四寶床敷天繒彩，如來坐之相好莊嚴。

佛時即笑。世尊笑法，則有無數不可呰限百千光色從其口出，照難思議無有邊際諸佛世界，超于梵天、魔之宮殿，日月光明自然蔽曀，㷿徊繞身無央數匝從頂上入。

賢者阿難即從坐起偏袒右肩，長跪叉手以偈贊曰：

「度一切智慧，　　超越眾掛礙；　解了群生類，　　心行之根原。　以分別本末，　　應時而說法；　普照世愿說，　　何因而欣笑？　眾生在十方，　　一切處其前；　無數億垓眾，　　一一而難問。　能仁之聖師！　　乃堪決其疑；　善哉愿解說，　　愍哀何故欣？　其過去諸佛！　　最勝所住立；　又當來世尊！　　猶如洹河沙。　分別知六趣，　　慧度于無極；　所以

【現代漢語翻譯】現代漢語譯本『當證得正覺時，我們應當往生到那個佛國，不造作充滿慾望的世界。』佛陀便為他們授記，預言他們將往生到那個佛土。

月首受決品第十二

阿阇世王有一位太子，名叫月首（Chandra-mukha），那年八歲。他解下頸上的瓔珞，用來散在佛陀身上，並且說道：『我用這個功德勸助無上正真之道，以這個善根，當凈界如來證得正覺時，我願在那佛土成為四域之主、轉輪聖王！盡我一生，供養如來以及比丘僧眾！佛陀滅度后，我將奉持舍利並且接受經典，然後證得無上正真之道，成為最正覺！』這些散開的珠子瓔珞，在虛空中，就變成七寶交錯的露天樓閣，四方四角豎立，上下相等，莊嚴美好，在那樓閣內安置四寶床，鋪上天繒彩，如來坐在上面，相好莊嚴。

這時佛陀笑了。世尊微笑時，就有無數不可計數的光芒從他的口中發出，照耀難以思議、沒有邊際的諸佛世界，超越了梵天、魔的宮殿，日月的光明自然暗淡，光芒迴旋繞身無數圈，從頭頂進入。

賢者阿難（Ananda）即從座位上起身，袒露右肩，長跪合掌，用偈頌讚嘆道：

『度脫一切智慧，超越所有掛礙；瞭解眾生種類，心念行為的根源。用分別本末的能力，應時而說法；普照世間，愿您解說，因何而歡笑？眾生在十方，一切處都在您面前；無數億垓的眾生，一一提問都很難。能仁的聖師！才能夠解答他們的疑惑；善哉！愿您解說，慈悲憐憫，因何歡笑？過去的諸佛！最殊勝的所住之處；以及將來的世尊！猶如恒河沙數。分別知曉六道，智慧度量于無極；所以』

【English Translation】 English version 『When we attain perfect enlightenment, may we be born in that Buddha-land, not creating a world of desires.』 The Buddha then prophesied that they would be born in that land.

Chapter 12: Prediction for Chandra-mukha

King Ajatasatru (阿阇世) had a prince named Chandra-mukha (月首), who was eight years old that year. He took off the necklace from his neck and scattered it over the Buddha, saying, 『With this merit, I encourage the unsurpassed and true path. With this good root, when the Tathagata (如來) of the Pure Realm attains perfect enlightenment, I wish to be the lord of the four regions and a Chakravartin (轉輪聖王) in that Buddha-land! For the rest of my life, I will make offerings to the Tathagata and the Sangha (比丘眾)! After the Buddha's Parinirvana (滅度), I will uphold the relics and receive the Sutras (經典), and then attain the unsurpassed and true path to become the Most Perfectly Enlightened One!』 These scattered pearl necklaces, in the void, then formed a seven-jeweled open-air pavilion, with four pillars on each side, equal in height, solemn and beautiful. Inside the pavilion, four jeweled beds were placed, covered with celestial silk, and the Tathagata sat upon them, adorned with auspicious marks.

At this time, the Buddha smiled. When the World-Honored One smiled, countless immeasurable hundreds of thousands of rays of light emanated from his mouth, illuminating inconceivable and boundless Buddha-worlds, surpassing the palaces of Brahma (梵天) and Mara (魔), the light of the sun and moon naturally dimmed, and the light circled around his body countless times, entering from the top of his head.

The worthy Ananda (阿難) then rose from his seat, bared his right shoulder, knelt with his palms together, and praised in verse:

『Delivering all wisdom, surpassing all hindrances; Understanding the types of beings, the root of their thoughts and actions. With the ability to distinguish the beginning and the end, speaking the Dharma (法) at the right time; Illuminating the world, may you explain, why do you smile with joy? Beings in the ten directions, are all before you; Countless billions of beings, it is difficult to ask them one by one. The Sage Teacher, the Able One! Is able to resolve their doubts; Well done! May you explain, with compassion and pity, why do you rejoice? The Buddhas of the past! The most excellent place to dwell; And the future World-Honored Ones! Like the sands of the Ganges River (洹河沙). Distinguishing and knowing the six realms, wisdom measures the limitless; Therefore』

現欣笑，　　離垢愿決疑。　光明超日月，　　翳魔釋梵宮；　通徹諸鐵圍，　　超照眾山頂。　安隱蒸黎元，　　枯竭眾勤勞；　善說除諸垢，　　何故熙欣笑？」

於是世尊告阿難曰：「寧見月首太子乎？」

對曰：「唯然，已見。」

佛言：「今此月首！而於佛前殖眾德本，則以勸助無上正真道，稍當漸積修菩薩行。凈界如來成佛道時，又此太子生彼佛土為轉輪王，供養奉事凈界如來、至真、等正覺，盡其形壽施以所安；滅度之後供養舍利將御正法，法滅盡后即當遷沒生兜率天，則于其劫得為無上正真道成最正覺，號月英如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐！國土所有佛之壽命，諸比丘眾亦如凈界世尊等無差特也。」

爾時他方世界諸來會者菩薩大士，與溥首俱至此忍界，聞說斯言，前啟白佛：「溥首童真所可游至則當觀之，其土處所悉為如來無有空缺，諸佛世尊不復勞慮。所以者何？唯然世尊！溥首所攝終無惡趣不劇不閑，及諸魔事罪蓋塵穢，其有州域、郡國、縣邑、丘聚、城墎，於斯正典而流佈者，則觀其處如來游居無有虛空。」

世尊告曰：「如是如是！族姓子！誠如所云，今斯經典所宣佈處，則是如來之所游

【現代漢語翻譯】現代漢語譯本現欣然微笑，爲了遠離塵垢，發願消除疑惑。您的光明超越日月，驅散了魔障，照亮了釋梵天宮（Śakra's and Brahma's palaces）。您的光明通徹所有鐵圍山（Cakravāḍa mountains），照耀超越所有山頂。您使眾生安穩，使他們的辛勞枯竭。您善於說法，消除一切塵垢，為何如此歡喜微笑呢？'

這時，世尊告訴阿難（Ānanda）說：'你看見月首太子（Candraśiras）了嗎？'

阿難回答說：'是的，我已經看見了。'

佛說：'現在這位月首太子，在佛前種下眾多功德之本，以此勸勉幫助無上正真之道，逐漸積累修行菩薩行（Bodhisattva）。在凈界如來（Vimalakīrti）成佛時，這位太子將生於彼佛土，成為轉輪王（cakravartin），供養奉事凈界如來、至真、等正覺（Tathāgata, Arhat, Samyak-saṃbuddha），盡其一生奉獻所有安樂；滅度之後，供養舍利，弘揚正法，正法滅盡后，他將遷生到兜率天（Tuṣita），在那一劫中證得無上正真道，成就最正覺，號為月英如來（Candraśrī Tathāgata）、至真、等正覺、明行成為（vidyā-caraṇa-saṃpanna）、善逝（sugata）、世間解（lokavidū）、無上士（anuttara-puruṣa-damya-sārathi）、道法御（śāstā deva-manusyāṇāṃ）、天人師（śāstā deva-manusyāṇāṃ），為佛、眾祐（buddha, bhagavat）！國土所有，佛的壽命，以及諸比丘（bhikkhu）眾，都與凈界世尊等同，沒有差別。'

這時，從他方世界前來集會的菩薩（Bodhisattva）大士們，與溥首（Pūrṇaśiras）一同來到這個忍界（Sahā world），聽到這些話，上前稟告佛說：'溥首童真（Pūrṇaśiras）所遊歷之處，都應當去觀看，他的國土處所都被如來所充滿，沒有空缺，諸佛世尊不必再為此擔憂。這是為什麼呢？世尊！溥首所攝受的地方，終究沒有惡趣，沒有喧鬧和荒涼，也沒有魔事、罪惡和塵垢。凡是有州域、郡國、縣邑、丘聚、城郭，流佈這部經典的地方，都應當視作如來游居之處，沒有空虛之處。'

世尊說：'是的，是的！善男子！正如你們所說，現在這部經典所宣講的地方，就是如來遊歷之處。'

【English Translation】 English version 'Now smiling with joy, with a vow to be free from defilements and resolve doubts. Your light surpasses the sun and moon, dispelling demonic obstacles and illuminating the palaces of Śakra and Brahma. Your light penetrates all the Cakravāḍa mountains, shining beyond all mountain peaks. You bring peace to all living beings, exhausting their toils. You are skilled in expounding the Dharma, removing all impurities. Why do you smile with such joy?'

Then, the World-Honored One said to Ānanda: 'Do you see the prince Candraśiras (Moon Head)?'

He replied: 'Yes, I have seen him.'

The Buddha said: 'Now, this Candraśiras, having planted many roots of merit before the Buddha, will encourage and assist the unsurpassed, true, and right path, gradually accumulating the practice of a Bodhisattva. When Vimalakīrti Tathāgata attains Buddhahood, this prince will be born in that Buddha-land as a cakravartin (wheel-turning king), making offerings and serving Vimalakīrti Tathāgata, Arhat, Samyak-saṃbuddha, dedicating all his life to providing comfort; after his extinction, he will make offerings to the relics, uphold the Dharma, and after the Dharma has become extinct, he will be reborn in the Tuṣita Heaven, and in that kalpa, he will attain the unsurpassed, true, and right path, achieving the most perfect enlightenment, and will be named Candraśrī Tathāgata (Moon Glory Thus Come One), Arhat, Samyak-saṃbuddha, accomplished in knowledge and conduct, Sugata (Well-Gone), Lokavidū (Knower of the World), Anuttara-puruṣa-damya-sārathi (Unsurpassed Trainer of Men), Śāstā deva-manusyāṇāṃ (Teacher of Gods and Humans), Buddha, Bhagavat (World Honored One)! The land, the Buddha's lifespan, and the assembly of bhikkhus (monks) will be the same as those of Vimalakīrti World-Honored One, without any difference.'

At that time, the Bodhisattva Mahasattvas who had come from other worlds to the assembly, together with Pūrṇaśiras (Full Head), came to this Sahā world, and upon hearing these words, stepped forward and said to the Buddha: 'Wherever Pūrṇaśiras has traveled, it should be observed, for his land is filled by the Tathāgata, without any emptiness, and the Buddhas, World-Honored Ones, need not worry about it. Why is this? World-Honored One! The places embraced by Pūrṇaśiras will ultimately be free from evil destinies, without turmoil or desolation, and without demonic affairs, sins, or defilements. Wherever there are provinces, countries, counties, towns, villages, or cities where this sutra is propagated, it should be regarded as the dwelling place of the Tathāgata, without any emptiness.'

The World-Honored One said: 'So it is, so it is! Good sons! As you have said, wherever this sutra is proclaimed, that is where the Tathāgata dwells.'

止，則是如來慇勤垂教。又族姓子！乃昔往古錠光佛時，吾于彼世而受得決，所敷發地，錠光如來蹈越發上，散以蓮花逮得法忍，授吾莂曰：『后無數劫當得作佛，號能仁如來！』如是族姓子！時錠光佛告諸比丘：『汝等不當越踏斯地。所以者何？是者則為天上世間神寺佛塔，菩薩敷發其處所者而逮法忍，誰欲於此而起塔者？』彼諸天子八十億人，同時稱曰：『吾等當起。』爾時會中有一長者名曰賢天，白世尊曰：『吾於斯地當起塔寺。』佛言：『可興。』族姓子！賢天長者即于彼處，起七寶塔莊嚴具足，還詣錠光而問佛言：『予在其地興七寶塔，福何所趣？』錠光如來尋報之曰：『長者欲知，菩薩大士得不起忍，計其地處若如車輪下盡地際，一切眾生各取土塵皆如舍利而供養之，乃覆上至三十三天，滿中七寶以佈施佛。若欲比之起塔寺福終不相及，塔寺之福最多難計，長者於此所殖德本，如我今授摩納之莂，當爲無上正真之道。若成佛者亦當立卿于大道決。』

「于族姓子意念云何？爾時長者名賢天者，豈異人乎？莫作斯觀，所以者何？此眾會中有長者子，名曰受行！今吾授決，當於來世而得佛道，號善見如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐！以是之故，族

【現代漢語翻譯】現代漢語譯本：停止吧，這些都是如來佛慇勤教誨的內容。還有，善男子！過去在錠光佛（Dipamkara Buddha，過去佛之一）時代，我在那個世界得到了授記，我鋪開頭髮的地方，錠光如來踩著我的頭髮，散下蓮花，我因此得到了法忍（指對佛法的深刻理解和接受），他授記我說：『在無數劫之後，你將會成佛，號為能仁如來（Sakyamuni Buddha，釋迦牟尼佛的別稱）！』就是這樣，善男子！當時錠光佛告訴眾比丘：『你們不應該踐踏這塊土地。為什麼呢？因為這裡是天上人間神寺佛塔的所在地，是菩薩鋪開頭髮得到法忍的地方，誰想在這裡建造佛塔呢？』那些天子八十億人，同時說道：『我們應當建造。』當時會中有一位長者名叫賢天，對世尊說：『我在這塊土地上建造塔寺。』佛說：『可以建造。』善男子！賢天長者就在那裡建造了七寶塔，裝飾得非常莊嚴，然後去見錠光佛，問道：『我在這塊土地上建造七寶塔，這福報將歸向何處？』錠光如來回答他說：『長者想知道嗎，菩薩大士得到不起忍（指對一切法不再生起分別執著的境界），計算這塊土地，如果像車輪一樣，一直到地底，一切眾生各自取土塵，都像舍利一樣供養它，乃至於上升到三十三天（佛教宇宙觀中的欲界六天之一），用充滿其中的七寶來佈施佛。如果想用這些功德與建造塔寺的福報相比，那是遠遠不能及的，塔寺的福報非常多，難以計算，長者你在這裡所種下的德本，就像我現在授摩納（Manava，年輕婆羅門）的記一樣，將來會成就無上正真之道。如果成佛，也會在大道上給你授記。』『善男子，你認為怎麼樣？當時那位名叫賢天的長者，難道是別人嗎？不要這樣看，為什麼呢？這次法會中有一位長者之子，名叫受行！我現在授記他，將來會得到佛道，號為善見如來（Subhuti Buddha）、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐！因此，善男子！』

【English Translation】 English version: 『Stop, these are the diligent teachings of the Tathagata (Tathagata, 如來). Furthermore, son of good family! In the past, during the time of Dipamkara Buddha (Dipamkara Buddha, an ancient Buddha), in that world, I received a prediction. The place where I spread out my hair, Dipamkara Tathagata stepped over my hair, scattered lotus flowers, and I attained Dharma-ksanti (Dharma-ksanti, acceptance of the truth). He predicted to me, saying: 'After countless kalpas (kalpas, eons), you will become a Buddha, named Sakyamuni Tathagata (Sakyamuni Buddha, another name for the Buddha)!' Thus, son of good family! At that time, Dipamkara Buddha told the bhiksus (bhiksus, monks): 'You should not step on this land. Why? Because this is the location of temples and stupas (stupas, pagodas) for gods and humans in the heavens and on earth, the place where Bodhisattvas spread out their hair and attain Dharma-ksanti. Who would want to build a stupa here?' Those eighty billion devas (devas, gods) simultaneously said: 'We should build it.' At that time, there was a householder named Suddha-deva (Suddha-deva, Pure God) in the assembly, who said to the World-Honored One: 'I will build a temple and stupa on this land.' The Buddha said: 'It can be built.' Son of good family! The householder Suddha-deva then built a seven-jeweled stupa there, adorned with all kinds of ornaments, and then went to Dipamkara Buddha and asked: 'I have built a seven-jeweled stupa on this land, where will this merit go?' Dipamkara Tathagata then replied: 'Householder, do you want to know? If a Bodhisattva Mahasattva (Bodhisattva Mahasattva, great Bodhisattva) attains non-arising ksanti (non-arising ksanti, acceptance of the non-arising of all dharmas), calculating the land, if it were like a wheel, going all the way to the bottom of the earth, and all beings each took a dust particle and offered it like a sarira (sarira, relics), and even ascended to the Trayastrimsa Heaven (Trayastrimsa Heaven, the Heaven of Thirty-Three), using the seven jewels filling it to make offerings to the Buddha. If you want to compare these merits with the merit of building a temple and stupa, it is far from comparable. The merit of a temple and stupa is very great and difficult to calculate. The roots of virtue that you have planted here are like the prediction I am now giving to Manava (Manava, young Brahmin), you will attain the unsurpassed, true, and correct path. If you become a Buddha, I will also give you a prediction on the Great Path.' 『What do you think, son of good family? Was that householder named Suddha-deva someone else? Do not think like that. Why? In this assembly, there is a son of a householder named Susthita (Susthita, Well-Established)! I now predict that in the future he will attain Buddhahood, named Subhuti Tathagata (Subhuti Tathagata, a future Buddha), the Truly Gone, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One! Therefore, son of good family!』

姓子、族姓女、比丘、比丘尼、清信士、清信女！若住、若坐書是經典，持諷誦讀、為他人說，則于其處下盡地際，一切諸塵悉為眾生，又此土者悉如舍利。所以者何？得忍菩薩成就眾德亦復如是！佛故告汝慇勤屬累，若族姓子、族姓女，於是三千大千世界滿中七寶，佈施如來、至真、等正覺，晝夜各三而不懈怠，佈施隨時，至於一劫若復過劫，不如受是經典。王阿阇世除諸狐疑，無有猶豫，凈諸陰、蓋，分別一切諸法平等，若書若讀受持諷誦，聞之信樂書著竹帛，匹素經卷矜莊執玩，令此正法而得久住，此功德福過彼甚多不可稱限。」

佛言：「族姓子！若於百劫奉持禁戒，普知止足，乃得閑居志樂不捨；其聞是經而信樂者，其功德福則過於彼守禁戒上。若於百劫而行忍辱，一切眾生罵詈、撾捶，以加杖痛而皆忍之；若復有人聞此經要而信樂者，其功德福則便超越彼忍辱上。若於百劫而行精進，供養一切眾生之類，而不愛身及與壽命，不如聞是經歡喜信者。若於百劫而行禪思，有觸嬈者而不惑亂，不如聞是經歡喜信者。若於百劫而行智慧，博攬曉了無所不達，設復聞此究竟本凈心暢自然經典之品，而歡喜信受持戒諷誦，其功德福則超越彼，能速勸立諸通慧矣！」

時諸菩薩俱白佛言：「唯然，世尊！吾

【現代漢語翻譯】現代漢語譯本：佛陀告訴姓子（指具有一定姓氏的男子）、族姓女（指具有一定姓氏的女子）、比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、清信士（在家男居士）、清信女（在家女居士）：如果有人居住或安坐于某處，書寫這部經典，受持諷誦，併爲他人宣說，那麼這個地方直到地面的盡頭，一切微塵都將利益眾生，而且這個地方如同佛陀的舍利（佛陀火化后的遺物）。這是為什麼呢？因為證得忍辱的菩薩成就各種功德也是如此！所以佛陀慇勤地告誡你們：如果族姓子、族姓女，用充滿三千大千世界的七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀），來佈施如來（佛的稱號之一）、至真（真實不虛）、等正覺（與佛同等的覺悟者），日夜不停地佈施，持續一劫（極長的時間單位）甚至超過一劫，也不如受持這部經典。王阿阇世（人名）應消除各種狐疑，不要猶豫，清凈各種煩惱和障礙，分別一切諸法平等不二的道理，如果書寫、讀誦、受持、諷誦這部經典，聽到后深信愛樂，並將其書寫在竹簡、絹帛等經卷上，恭敬珍重地執持玩味，使這正法得以長久住世，這種功德福報遠遠超過前者，不可稱量。佛陀說：『族姓子！如果有人在百劫的時間裡奉持禁戒，普遍知足，並且能夠安閑居住，心懷喜樂而不捨棄；如果有人聽到這部經典而深信愛樂，他的功德福報就超過了那些守持禁戒的人。如果有人在百劫的時間裡修行忍辱，對於一切眾生的謾罵、毆打，甚至用棍杖加身所帶來的痛苦都能忍受；如果有人聽到這部經典的要義而深信愛樂，他的功德福報就超越了那些修行忍辱的人。如果有人在百劫的時間裡修行精進，供養一切眾生，不愛惜自己的身體和壽命，也不如聽聞這部經典后歡喜信受的人。如果有人在百劫的時間裡修行禪思，即使遇到干擾也不迷惑動亂，也不如聽聞這部經典后歡喜信受的人。如果有人在百劫的時間裡修行智慧，廣泛學習，通達明瞭，無所不知，如果他聽聞這部闡述究竟本凈、心性自然經典的品章，並歡喜信受、持戒諷誦，他的功德福報就超越了前者，能夠迅速成就各種神通智慧！』當時，諸位菩薩一同對佛說：『是的，世尊！』

【English Translation】 English version: The Buddha told sons of good families, daughters of good families, Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees): If someone dwells or sits in a place, writes this Sutra, upholds, recites, and explains it to others, then in that place, down to the edge of the earth, all the dust particles will benefit all sentient beings, and this place will be like a Sharira (relics of the Buddha). Why is this so? Because a Bodhisattva who attains forbearance achieves all virtues in the same way! Therefore, the Buddha earnestly instructs you: If sons of good families or daughters of good families were to fill the three thousand great thousand worlds with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) and give them as offerings to the Tathagata (one of the titles of the Buddha), the Truly Enlightened One, the Perfectly Enlightened One, day and night without ceasing, giving offerings continuously for a Kalpa (an extremely long period of time) or even beyond a Kalpa, it would not be as good as receiving this Sutra. King Ajatasatru (a person's name) should eliminate all doubts, have no hesitation, purify all defilements and hindrances, and discern the equality of all Dharmas (teachings). If one writes, reads, receives, upholds, and recites this Sutra, hears it with faith and joy, and writes it on bamboo slips, silk, or other scrolls, respectfully cherishing and contemplating it, so that this True Dharma may abide long in the world, the merit and blessings of this are far greater than the former, beyond measure. The Buddha said: 'Sons of good families! If one upholds the precepts for hundreds of Kalpas, universally knows contentment, and is able to dwell in seclusion with joy and without abandoning it; if one hears this Sutra and believes in it with joy, the merit and blessings of this surpass those who uphold the precepts. If one practices patience for hundreds of Kalpas, enduring all the scolding, beating, and painful blows inflicted by all sentient beings; if one hears the essence of this Sutra and believes in it with joy, the merit and blessings of this surpass those who practice patience. If one practices diligence for hundreds of Kalpas, making offerings to all kinds of sentient beings, without cherishing one's own body and life, it is not as good as hearing this Sutra and rejoicing in faith. If one practices Dhyana (meditation) for hundreds of Kalpas, remaining undisturbed by any distractions, it is not as good as hearing this Sutra and rejoicing in faith. If one practices wisdom for hundreds of Kalpas, extensively learning and understanding everything without exception, if one hears this chapter of the Sutra that expounds the ultimate original purity and the naturalness of the mind, and rejoices in faith, upholds the precepts, and recites it, the merit and blessings of this surpass the former, and one can quickly establish all kinds of supernatural powers and wisdom!' At that time, all the Bodhisattvas together said to the Buddha: 'Yes, World Honored One!'

等已受於斯經典，在在所游諸佛國者，有所住處便當宣佈。所以者何？眾經典者則興佛事。」

時諸菩薩舉聲嘆曰，便復散花遍於三千大千世界，而說斯言：「設此經典布閻浮提而住長久，世尊能仁正法顯成，溥首童真當使永存，所以吾等未曾省聞如是像經。假使聞者，吾等不能加報佛恩及與溥首，當以何等興大供養？若族姓子！從人聞斯經典者其恩難報。假使有人慾見如來從聞是經，當觀其人如見世尊！設欲供養如來、至真、等正覺者，便當供養此族姓子！若睹族姓子族姓女，當瞻之如佛世尊！」

諸菩薩等咨嗟已畢，稽首佛足右繞三匝，於此佛土忽然不現，各各遷還其本國土，各各自住其如來前，如所受法廣為人說，則于佛前一一彼土，開導教化無數群生，使發無上正真道意。

屬累品第十三

爾時世尊告彌勒曰：「仁當受斯正法明典，為無量人而分別說，多所安隱多所哀念，諸天世人悉當蒙恩。」

彌勒菩薩而白佛言：「唯然，世尊！吾則受斯經典教已，亦從過去等正覺所啟受是經，於今現在面值世尊得聞斯法。唯然，大聖！如來現在，吾以此經演令流普；佛滅度后在兜率天，當爲群生分別說此殖眾德本。若族姓子、族姓女！然於後世耳聞斯經志大乘者，當知彌勒之所建立。奉

【現代漢語翻譯】現代漢語譯本：已經領受了這部經典，無論遊歷到哪個佛國，都要在所居住的地方宣佈這部經典。為什麼呢？因為宣揚經典就是興盛佛的事業。

當時，眾菩薩高聲讚歎，再次在三千大千世界散花，並說道：『如果這部經典在閻浮提（Jambudvipa，指我們所居住的這個世界）流傳並長久存在，世尊能仁（Sakyamuni，釋迦牟尼佛的稱號）的正法就能顯現成就，溥首童真（Pusa，菩薩的名字）的功德也將永遠存在。我們從未聽聞過這樣的經典。即使聽聞了，我們也無法報答佛恩和溥首的恩德，應當用什麼來做盛大的供養呢？善男子！從他人那裡聽聞這部經典的人，其恩德難以報答。如果有人想見如來（Tathagata，佛的稱號），從聽聞這部經典開始，就應當視其人如見世尊！如果想供養如來、至真（Satya，真諦）、等正覺（Samyaksambuddha，完全覺悟的佛），就應當供養這位善男子！如果見到善男子或善女人，應當像瞻仰佛世尊一樣瞻仰他們！』

眾菩薩讚歎完畢，頂禮佛足，右繞佛三圈，隨即在此佛土忽然消失，各自返回自己的國土，各自安住在各自的如來前，像所接受的佛法一樣廣為人說，於是在佛前，在各自的國土，開導教化無數眾生，使他們發起無上正真道意。

屬累品第十三

這時，世尊告訴彌勒（Maitreya，未來佛）說：『你應該接受這部正法明典，為無量的人分別解說，使他們得到安穩和哀憐，諸天和世人都將蒙受恩惠。』

彌勒菩薩對佛說：『是的，世尊！我將接受這部經典教義，也從過去諸佛那裡接受過這部經典，如今現在親眼見到世尊，得以聽聞這部佛法。是的，大聖！如來現在，我將這部經典演說流傳；佛滅度后，在兜率天（Tusita Heaven，彌勒菩薩居住的天界），將為眾生分別解說這部經典，使他們種植各種德本。如果善男子、善女人！在後世聽到這部經典，立志于大乘（Mahayana，佛教的一個主要流派）的，應當知道這是彌勒所建立的。奉'

【English Translation】 English version: Having received this scripture, wherever you travel in all the Buddha-lands, you should proclaim it in the places where you reside. Why? Because propagating the scriptures is to promote the work of the Buddha.

At that time, all the Bodhisattvas exclaimed in praise, and again scattered flowers throughout the three thousand great thousand worlds, saying: 'If this scripture is propagated in Jambudvipa (the world we live in) and endures for a long time, the Right Dharma of the World-Honored One, Sakyamuni (the title of Buddha), will be manifested and accomplished, and the merits of Pusa (Bodhisattva's name) will be eternally preserved. We have never heard of such a scripture. Even if we hear it, we cannot repay the Buddha's kindness and Pusa's kindness. What should we use to make great offerings? Good son! It is difficult to repay the kindness of those who hear this scripture from others. If someone wants to see the Tathagata (the title of Buddha), from hearing this scripture, they should regard that person as seeing the World-Honored One! If you want to make offerings to the Tathagata, the Truly Real (Satya, the truth), the Perfectly Enlightened One (Samyaksambuddha, a fully enlightened Buddha), then you should make offerings to this good son! If you see a good son or a good daughter, you should look upon them as you would look upon the Buddha, the World-Honored One!'

After the Bodhisattvas finished praising, they bowed their heads to the Buddha's feet, circumambulated the Buddha three times to the right, and then suddenly disappeared from this Buddha-land, each returning to their own country, each dwelling before their own Tathagata, and widely speaking the Dharma as they had received it. Thus, before the Buddha, in each of their own lands, they guided and taught countless beings, causing them to generate the intention for the unsurpassed, true, and right path.

Chapter Thirteen: Entrustment

At that time, the World-Honored One said to Maitreya (the future Buddha): 'You should receive this scripture of the bright Dharma and explain it separately for countless people, bringing them peace and compassion, so that all the gods and humans will receive grace.'

Maitreya Bodhisattva said to the Buddha: 'Yes, World-Honored One! I will receive this scripture and its teachings. I have also received this scripture from the Buddhas of the past. Now, in the present, I have personally seen the World-Honored One and have been able to hear this Dharma. Yes, Great Sage! While the Tathagata is present, I will propagate and spread this scripture; after the Buddha's Parinirvana (death), in the Tusita Heaven (the heaven where Maitreya Bodhisattva resides), I will separately explain this scripture to sentient beings, enabling them to plant the roots of various virtues. If good sons and good daughters! In later generations, hear this scripture and aspire to the Mahayana (a major branch of Buddhism), they should know that this is what Maitreya has established. Offer'

持斯經，若有弊魔伺求其便，吾等當承世尊聖旨而將護之使無瑕短。」

佛告帝釋：「當受斯經阿阇世品，斷一切結。所以者何？天、阿須倫假使懷恨而戰鬥者，當念斯經典，諸天則勝，阿須倫降。」

佛言：「拘翼！今囑累汝，若斯經典在於州域、郡國、縣邑、城墎、丘聚，則護其土，怨敵仇隙不得其便。若至縣官、若在賊中、若逢禽獸、若值鬼神、若遇盜賊、若遭水火恐懼之難，便當思念於斯經典，而說歌頌；若有怨家寇逆惡賊，不能得其便。」

爾時佛告賢者阿難：「受斯經典持諷誦讀。所以者何？假使有人從汝求此經典要者，其族姓子、若族姓女，斷一切疑無有猶豫，洗除眾結永已除了，諸魔罪蓋不能覆蔽，宿之殃釁邪害掛礙自然消滅。所以者何？設聞斯經則無狐疑。」

佛告阿難：「吾屬累汝，慇勤戒敕，若犯逆者入斯典要，歡喜欣悅則無有逆，亦無危害而無罪蓋。」

耆年迦葉白世尊曰：「唯然，大聖！吾見證明於斯經典，曏者就王阿阇世宮分別逆事，王阿阇世尋時逮得不起法忍，疑網即除。我時念言：『阿阇世本不曉了一切諸法，亦不分別諸逆之事。』唯然，世尊！諸法本凈自然之性，而反思想計有吾我而立諸見，不能理練一切諸逆之本凈也。如阿阇世習近顛倒，虛偽

【現代漢語翻譯】現代漢語譯本：『如果有人持有這部經，如果有惡魔伺機尋找機會，我們應當秉承世尊的聖旨來守護他，使他沒有缺點和弱點。』佛陀告訴帝釋（Deva Indra，天神之王）: 『應當接受這部《阿阇世品》，斷除一切煩惱的束縛。為什麼呢？如果天人和阿修羅（Asura，一種好戰的神）心懷怨恨而戰鬥，應當憶念這部經典，諸天就會勝利，阿修羅就會降伏。』佛陀說：『拘翼（Kauśika，帝釋的別名）！現在囑託你，如果這部經典在某個州域、郡國、縣邑、城郭、村落，就守護那片土地，使怨敵仇人無法得逞。如果遇到縣官的迫害、盜賊的侵擾、禽獸的威脅、鬼神的作祟、盜賊的搶劫、水火的災難，應當思念這部經典，並歌頌它；如果有怨家、寇賊、惡人，都不能得逞。』當時，佛陀告訴賢者阿難（Ānanda，佛陀的十大弟子之一）: 『接受這部經典，並受持、諷誦、讀誦。為什麼呢？如果有人向你求取這部經典，無論是善男子還是善女人，斷除一切疑惑，不再猶豫，洗除各種煩惱的束縛，永遠地去除它們，各種魔障罪惡都不能遮蔽他，過去的災禍邪惡的障礙自然消滅。為什麼呢？如果聽聞這部經典，就不會有疑惑。』佛陀告訴阿難：『我囑託你，慇勤地告誡，如果作惡的人進入這部經典，歡喜欣悅，就不會再作惡，也不會有危害和罪惡。』耆年迦葉（Mahākāśyapa，佛陀的十大弟子之一）對世尊說：『是的，大聖！我見證這部經典的效力，之前在阿阇世（Ajātaśatru，古印度摩揭陀國國王）王的宮殿里講述逆反之事，阿阇世王立刻獲得了不起的法忍，疑慮和迷惑立刻消除。我當時想：『阿阇世本來不瞭解一切諸法，也不明白各種逆反之事。』是的，世尊！諸法的本性是清凈自然的，但人們反而思想計較，認為有『我』和『我的』，從而產生各種見解，不能理解一切逆反之事的本來清凈。就像阿阇世習慣於顛倒、虛偽。』

【English Translation】 English version: 『If anyone upholds this Sutra, and if evil demons seek an opportunity to harm them, we shall, in accordance with the Holy Edict of the World-Honored One, protect them so that they have no flaws or shortcomings.』 The Buddha told Indra (Deva Indra, King of the Gods): 『You should receive this 『Ajātaśatru Chapter』 of the Sutra, which cuts off all bonds of affliction. Why? If the Devas (gods) and Asuras (a race of warring deities) harbor resentment and engage in battle, they should remember this Sutra. The Devas will be victorious, and the Asuras will be subdued.』 The Buddha said: 『Kauśika (another name for Indra)! Now I entrust you with this: if this Sutra is present in any state, country, county, city, fortress, or village, then protect that land, so that enemies and adversaries cannot take advantage. If they encounter persecution from government officials, attacks from bandits, threats from birds and beasts, disturbances from ghosts and spirits, robberies from thieves, or the calamities of fire and water, they should contemplate this Sutra and sing its praises. If there are enemies, invaders, or evil people, they will not be able to succeed.』 At that time, the Buddha told the wise Ānanda (Ānanda, one of the ten great disciples of the Buddha): 『Receive this Sutra, and uphold, recite, and read it. Why? If someone asks you for this Sutra, whether they are a son or daughter of good family, cut off all doubts, without hesitation, wash away all bonds of affliction, and remove them forever. All demonic obstacles and sins cannot obscure them, and past calamities, evil harms, and hindrances will naturally disappear. Why? If they hear this Sutra, they will have no doubts.』 The Buddha told Ānanda: 『I entrust you, earnestly admonish, if those who commit evil enter this Sutra, rejoicing and delighting, they will no longer commit evil, nor will there be harm or sin.』 The Venerable Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha) said to the World-Honored One: 『Yes, Great Sage! I have witnessed the power of this Sutra. Previously, in the palace of King Ajātaśatru (Ajātaśatru, King of Magadha in ancient India), I spoke about rebellious matters, and King Ajātaśatru immediately attained the Dharma-kshanti (acceptance of the truth) of non-arising, and his doubts and confusions were immediately dispelled. At that time, I thought: 『Ajātaśatru originally did not understand all dharmas, nor did he understand the various rebellious matters.』 Yes, World-Honored One! The nature of all dharmas is pure and natural, but people instead think and calculate, believing in 『I』 and 『mine,』 thereby creating various views, and are unable to understand the original purity of all rebellious matters. It is like Ajātaśatru being accustomed to delusion and falsehood.』

眾想成勤苦患；若究暢此則無眾難。吾從今始說諸群生亦無有罪無惡趣法，其入此者則超絕去無有終始。」

佛言：「善哉善哉！迦葉！誠如所云，諸佛世尊道義之政無有塵垢。」

賢者阿難前白佛言：「唯然，世尊！建立斯經典，令后末世游閻浮提。」

爾時世尊從左右脅放大光明，普照三千大千世界，樹木、墻壁普自然出如茲音響：「如來則建斯經典已，設此經典在大海中、若劫燒時，應聞是經，不得中斷而不聞也。」

佛告阿難：「悉如樹木、墻壁所出音聲，誠如所云，斯諸正士殖眾德本，最後世時受是經者終不中失。」

佛說是經時，九萬六千天人遠塵離垢諸法眼凈，六萬八千人悉發無上正真道意，二萬二千菩薩得不起法忍，八千人離諸貪慾，三千大千世界六反震動。應時大音普告天上世間：「悉來供養於斯經典。」諸天伎樂不鼓自鳴，普告天上世間：「悉來散華、燒香、雜香、搗香、澤香，面悉值斯所轉法輪。如來於此所說經者，悉為降伏眾邪異道，卻諸邪行抑制眾魔，斯如來印，則為精修如來之法。諸族姓子！便當分別求此法印究竟正見。」

佛說如是，王阿阇世、溥首童真、彌勒大士、一切菩薩、諸大聲聞、舍利弗、大迦葉、須菩提、阿難等，諸天、世人、阿須

【現代漢語翻譯】現代漢語譯本：『眾生的想法導致勤勞和痛苦；如果能徹底理解這一點，就沒有眾多的困難。我從現在開始說，所有的眾生都沒有罪惡，沒有墮入惡趣的因緣，進入此法的人就能超越一切，沒有終結和開始。』佛說：『好啊，好啊！迦葉（Kāśyapa，人名）！正如你所說，諸佛世尊的道義之政沒有塵垢。』賢者阿難（Ānanda，佛陀的十大弟子之一）上前對佛說：『是的，世尊！請建立這部經典，讓它在後世流傳於閻浮提（Jambudvīpa，指我們所居住的這個世界）。』這時，世尊從左右兩脅放出大光明，普照三千大千世界，樹木、墻壁都自然發出這樣的聲音：『如來已經建立了這部經典，即使這部經典在大海中，或者在劫火燃燒的時候，也應該聽聞這部經典，不能中斷而不聽聞。』佛告訴阿難（Ānanda）：『就像樹木、墻壁所發出的聲音一樣，確實如此，這些正士已經種下了眾多的德本，最後世時接受這部經典的人最終不會中途失去。』佛說這部經的時候，九萬六千天人遠離塵垢，得到了清凈的法眼，六萬八千人全部發起了無上正真道意，二萬二千菩薩得到了不起法忍，八千人離開了各種貪慾，三千大千世界發生了六種震動。當時，巨大的聲音普遍告知天上世間：『都來供養這部經典。』諸天的伎樂不敲自鳴，普遍告知天上世間：『都來散花、燒香、雜香、搗香、澤香，都來面見這部所轉的法輪。如來在這裡所說的這部經，是爲了降伏各種邪惡的異端，去除各種邪惡的行為，抑制各種魔障，這是如來的印記，是爲了精修如來的法。各位族姓子！就應當分別尋求這個法印，達到究竟的正見。』佛說完這些話，王阿阇世（Ajātaśatru，古印度摩揭陀國國王）、溥首童真（Pu Shou Tong Zhen，人名）、彌勒大士（Maitreya，未來佛）、一切菩薩、各位大聲聞、舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）、大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）、須菩提（Subhūti，佛陀十大弟子之一，解空第一）、阿難（Ānanda）等，以及諸天、世人、阿須

【English Translation】 English version: 『The thoughts of beings lead to diligence and suffering; if one thoroughly understands this, there will be no multitude of difficulties. From this moment on, I declare that all beings have no sins, no causes to fall into evil realms, and those who enter this Dharma will transcend everything, without beginning or end.』 The Buddha said, 『Excellent, excellent! Kāśyapa (name of a person)! Just as you have said, the righteous governance of the Buddhas, World Honored Ones, is without defilement.』 The worthy Ānanda (one of the ten great disciples of the Buddha) stepped forward and said to the Buddha, 『Yes, World Honored One! Please establish this Sutra so that it may be propagated in Jambudvīpa (refers to the world we live in) in later generations.』 At that time, the World Honored One emitted great light from both his left and right sides, illuminating the three thousand great thousand worlds. Trees and walls naturally produced sounds like this: 『The Tathāgata (another name for the Buddha) has already established this Sutra. Even if this Sutra is in the great ocean, or during the burning of the kalpa (an immense period of time), one should listen to this Sutra, without interruption.』 The Buddha told Ānanda (name of a person), 『Just like the sounds emitted by the trees and walls, it is indeed so. These righteous individuals have planted numerous roots of virtue. Those who receive this Sutra in the final age will ultimately not lose it midway.』 When the Buddha spoke this Sutra, ninety-six thousand devas (gods) and humans were freed from dust and defilement, and their Dharma eyes were purified. Sixty-eight thousand people all aroused the unsurpassed, true, and correct mind of enlightenment. Twenty-two thousand Bodhisattvas (enlightenment beings) attained the non-arising Dharma forbearance. Eight thousand people were freed from all greed and desires. The three thousand great thousand worlds shook in six ways. At that time, a great sound universally proclaimed to the heavens and the world: 『All come to make offerings to this Sutra.』 The music of the devas played without being struck, universally proclaiming to the heavens and the world: 『All come to scatter flowers, burn incense, mixed incense, pounded incense, and scented oil, and all come to face this turning of the Dharma wheel. This Sutra spoken by the Tathāgata here is to subdue all evil heterodoxies, remove all evil practices, and suppress all demons. This is the seal of the Tathāgata, and it is for the diligent cultivation of the Tathāgata's Dharma. All sons and daughters of noble families! You should separately seek this Dharma seal and attain ultimate correct view.』 After the Buddha spoke these words, King Ajātaśatru (king of Magadha in ancient India), Pu Shou Tong Zhen (name of a person), the great Bodhisattva Maitreya (the future Buddha), all the Bodhisattvas, all the great Śrāvakas (disciples who hear the Buddha's teachings), Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness), Ānanda (name of a person), and the devas, humans, and Asuras

倫，聞佛所說，莫不歡喜。

文殊師利普超三昧經卷下

【現代漢語翻譯】現代漢語譯本：倫（指聽法者），聽聞佛陀所說之法，沒有不歡喜的。

出自《文殊師利普超三昧經》下卷。

【English Translation】 English version: Lun (referring to the listener), upon hearing what the Buddha said, none were not filled with joy.

From the second volume of the Manjushri Surpassing Samadhi Sutra.