T15n0628_佛說未曾有正法經

大正藏第 15 冊 No. 0628 佛說未曾有正法經

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

佛說未曾有正法經卷第一

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯

如是我聞：

一時佛在王舍城鷲峰山中，與大苾芻眾萬二千五百人俱。

是時有菩薩摩訶薩八萬四千人，從諸佛剎而來集會——是諸菩薩皆具大智，得大總持，具無礙辯，悉證無生法忍，入三摩地，總持智門，了諸眾生心所樂欲，善說法要，如法解脫。復有四大天王、並帝釋天、娑婆界主大梵天王、及無量百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等皆來集會。

是時有大菩薩名妙吉祥，在其山側，與二十五大菩薩眾俱，其名曰：龍吉祥菩薩摩訶薩、龍授菩薩摩訶薩、吉祥生菩薩摩訶薩、吉祥藏菩薩摩訶薩、最上蓮華吉祥菩薩摩訶薩、蓮華吉祥生菩薩摩訶薩、持世菩薩摩訶薩、持地菩薩摩訶薩、寶手菩薩摩訶薩、寶印手菩薩摩訶薩、師子意菩薩摩訶薩、師子無畏音菩薩摩訶薩、虛空藏菩薩摩訶薩、平等心轉法輪菩薩摩訶薩、了別一切句義大辯菩薩摩訶薩、辯積菩薩摩訶薩、海意菩薩摩訶薩、妙高王菩薩摩訶薩、愛見菩薩摩訶

【現代漢語翻譯】現代漢語譯本《佛說未曾有正法經》卷第一西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉詔譯如是我聞：一時，佛在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，與大比丘眾萬二千五百人在一起。這時，有菩薩摩訶薩（bodhisattva-mahāsattva）八萬四千人，從各佛剎而來——這些菩薩都具有大智慧，得到大總持（mahā-dhāraṇī），具有無礙辯才，全部證得無生法忍（anutpattika-dharma-kṣānti），進入三摩地（samādhi），總持智門，瞭解所有眾生的心之所樂和慾望，善於說法要，如法解脫。又有四大天王（Caturmahārājakāyikas）、以及帝釋天（Śakra）、娑婆界主大梵天王（Mahābrahmā），以及無量百千天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、人非人等都來了。這時，有大菩薩名叫妙吉祥（Mañjuśrī），在那山側，與二十五大菩薩眾在一起，他們的名字是：龍吉祥菩薩摩訶薩（Nāga-maṅgala bodhisattva-mahāsattva）、龍授菩薩摩訶薩（Nāga-datta bodhisattva-mahāsattva）、吉祥生菩薩摩訶薩（Maṅgala-bhava bodhisattva-mahāsattva）、吉祥藏菩薩摩訶薩（Maṅgala-garbha bodhisattva-mahāsattva）、最上蓮華吉祥菩薩摩訶薩（Uttama-padma-maṅgala bodhisattva-mahāsattva）、蓮華吉祥生菩薩摩訶薩（Padma-maṅgala-bhava bodhisattva-mahāsattva）、持世菩薩摩訶薩（Lokadhara bodhisattva-mahāsattva）、持地菩薩摩訶薩（Bhūmidhara bodhisattva-mahāsattva）、寶手菩薩摩訶薩（Ratna-pāṇi bodhisattva-mahāsattva）、寶印手菩薩摩訶薩（Ratna-mudrā-pāṇi bodhisattva-mahāsattva）、師子意菩薩摩訶薩（Siṃha-mati bodhisattva-mahāsattva）、師子無畏音菩薩摩訶薩（Siṃha-abhaya-ghoṣa bodhisattva-mahāsattva）、虛空藏菩薩摩訶薩（Ākāśagarbha bodhisattva-mahāsattva）、平等心轉法輪菩薩摩訶薩（Samatā-citta-dharmacakra-pravartana bodhisattva-mahāsattva）、了別一切句義大辯菩薩摩訶薩（Sarva-pada-artha-vibheda-mahāpratibhāna bodhisattva-mahāsattva）、辯積菩薩摩訶薩（Pratibhāna-saṃcaya bodhisattva-mahāsattva）、海意菩薩摩訶薩（Sāgara-mati bodhisattva-mahāsattva）、妙高王菩薩摩訶薩（Su-meru-rāja bodhisattva-mahāsattva）、愛見菩薩摩訶

【English Translation】 English version 'The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha', Volume 1 Translated by Tripiṭaka Master Fa-tian, Great Master of Spreading Teachings, Minister of the Honglu Temple, and Chao Feng Da Fu, under Imperial Order, from the Western Regions. Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with twelve thousand five hundred great Bhikṣus (monks). At that time, there were eighty-four thousand Bodhisattva-Mahāsattvas (great beings) who came from various Buddha-kṣetras (Buddha-fields)—these Bodhisattvas all possessed great wisdom, attained great Dhāraṇī (total retention), possessed unobstructed eloquence, all realized Anutpattika-dharma-kṣānti (the patience with the non-arising of phenomena), entered Samādhi (concentration), mastered the gate of wisdom of total retention, understood the desires and inclinations of all sentient beings, were skilled in expounding the essential Dharma, and were liberated according to the Dharma. Furthermore, there were the Four Great Heavenly Kings (Caturmahārājakāyikas), as well as Śakra (Lord Indra), Mahābrahmā (the Great Brahma King), the lord of the Sahā world, and immeasurable hundreds of thousands of Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demons), Garuḍas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and others, all came. At that time, there was a great Bodhisattva named Mañjuśrī (Gentle Glory), on the side of that mountain, together with twenty-five great Bodhisattvas, whose names were: Nāga-maṅgala Bodhisattva-Mahāsattva (Dragon Auspicious), Nāga-datta Bodhisattva-Mahāsattva (Dragon Given), Maṅgala-bhava Bodhisattva-Mahāsattva (Auspicious Existence), Maṅgala-garbha Bodhisattva-Mahāsattva (Auspicious Womb), Uttama-padma-maṅgala Bodhisattva-Mahāsattva (Supreme Lotus Auspicious), Padma-maṅgala-bhava Bodhisattva-Mahāsattva (Lotus Auspicious Existence), Lokadhara Bodhisattva-Mahāsattva (World Holder), Bhūmidhara Bodhisattva-Mahāsattva (Earth Holder), Ratna-pāṇi Bodhisattva-Mahāsattva (Jewel Hand), Ratna-mudrā-pāṇi Bodhisattva-Mahāsattva (Jewel Seal Hand), Siṃha-mati Bodhisattva-Mahāsattva (Lion Mind), Siṃha-abhaya-ghoṣa Bodhisattva-Mahāsattva (Lion Fearless Sound), Ākāśagarbha Bodhisattva-Mahāsattva (Space Treasury), Samatā-citta-dharmacakra-pravartana Bodhisattva-Mahāsattva (Equal Mind Dharma Wheel Turner), Sarva-pada-artha-vibheda-mahāpratibhāna Bodhisattva-Mahāsattva (Great Eloquence Discriminating All Words and Meanings), Pratibhāna-saṃcaya Bodhisattva-Mahāsattva (Accumulation of Eloquence), Sāgara-mati Bodhisattva-Mahāsattva (Ocean Mind), Su-meru-rāja Bodhisattva-Mahāsattva (Wonderful Mount Meru King), Loving Sight Bodhisattva-Mahā

薩、喜王菩薩摩訶薩、無邊視菩薩摩訶薩、無邊作行菩薩摩訶薩、破諸魔菩薩摩訶薩、無憂授菩薩摩訶薩、一切義成菩薩摩訶薩。

復有四兜率天子，其名曰：普開華天子、光明開華天子、曼陀羅華香天子、精進法行天子。是諸天子以信樂心故，各與諸眷屬來詣妙吉祥菩薩所聽受正法。

是時諸大菩薩及天子眾既至會已，次第而坐。是時大眾咸作是言：「佛一切智，甚深無量、廣大無邊、不可思議、無有比倫、最上無勝、不可了知。云何菩薩摩訶薩被精進鎧而能趣證阿耨多羅三藐三菩提耶？」

爾時，會中有大菩薩名龍吉祥，謂諸菩薩言：「若有菩薩種諸善根，心無所著，迴向實際，是名安住諸善根法被精進鎧，是菩薩摩訶薩即能趣證佛一切智。」

龍授菩薩言：「若菩薩發平等心、調伏心、愛樂心、適悅心、柔軟心、無分別心，是名堅固被精進鎧，即能趣證佛一切智。」

吉祥生菩薩言：「若有菩薩于多劫中樂欲了知佛一切智，當於無量劫中被精進鎧，為諸眾生難行苦行，不自貢高，是能趣證佛一切智。」

吉祥藏菩薩言：「若諸菩薩起利他心，不著自樂，不樂禪定，而能普為一切作大利益，以無量善根迴向一切眾生，是能趣證佛一切智。」

最上蓮華吉祥菩薩言：「

【現代漢語翻譯】現代漢語譯本：薩（薩，菩薩名），喜王菩薩摩訶薩（喜王，偉大的菩薩），無邊視菩薩摩訶薩（無邊視，偉大的菩薩），無邊作行菩薩摩訶薩（無邊作行，偉大的菩薩），破諸魔菩薩摩訶薩（破諸魔，偉大的菩薩），無憂授菩薩摩訶薩（無憂授，偉大的菩薩），一切義成菩薩摩訶薩（一切義成，偉大的菩薩）。

又有四位兜率天（欲界天之一）的天子，他們的名字是：普開華天子（普開華，天子名），光明開華天子（光明開華，天子名），曼陀羅華香天子（曼陀羅華香，天子名），精進法行天子（精進法行，天子名）。這些天子因為信樂之心，各自與他們的眷屬來到妙吉祥菩薩（文殊菩薩的別名）處，聽受正法。

這時，各位大菩薩和天子們都已經來到法會，依次坐好。這時，大眾都這樣說：『佛的一切智慧，非常深奧，沒有限量，廣大無邊，不可思議，沒有可以相比的，最上而且沒有可以勝過的，無法完全瞭解。菩薩摩訶薩要怎樣披上精進的鎧甲，才能證得阿耨多羅三藐三菩提（無上正等正覺）呢？』

這時，法會中有一位大菩薩名叫龍吉祥（龍吉祥，菩薩名），對各位菩薩說：『如果菩薩種下各種善根，心中沒有執著，將功德迴向實際，這就叫做安住在各種善根的法中，披上精進的鎧甲，這位菩薩摩訶薩就能證得佛的一切智慧。』

龍授菩薩（龍授，菩薩名）說：『如果菩薩發起平等心、調伏心、愛樂心、適悅心、柔軟心、無分別心，這就叫做堅固地披上精進的鎧甲，就能證得佛的一切智慧。』

吉祥生菩薩（吉祥生，菩薩名）說：『如果菩薩在很多劫中，喜歡瞭解佛的一切智慧，就應當在無量劫中披上精進的鎧甲，爲了眾生修行難以實行的苦行，不自我貢高，就能證得佛的一切智慧。』

吉祥藏菩薩（吉祥藏，菩薩名）說：『如果各位菩薩發起利益他人的心，不執著于自己的快樂，不喜歡禪定，而能夠普遍地為一切眾生做大利益，用無量的善根迴向一切眾生，就能證得佛的一切智慧。』

最上蓮華吉祥菩薩（最上蓮華吉祥，菩薩名）說：

【English Translation】 English version: Sa (Sa, name of a Bodhisattva), Joyful King Bodhisattva-Mahasattva (Joyful King, great Bodhisattva), Boundless Vision Bodhisattva-Mahasattva (Boundless Vision, great Bodhisattva), Boundless Action Bodhisattva-Mahasattva (Boundless Action, great Bodhisattva), Destroyer of All Demons Bodhisattva-Mahasattva (Destroyer of All Demons, great Bodhisattva), Worry-Free Bestower Bodhisattva-Mahasattva (Worry-Free Bestower, great Bodhisattva), Accomplisher of All Meanings Bodhisattva-Mahasattva (Accomplisher of All Meanings, great Bodhisattva).

Furthermore, there were four Tusita Heaven (one of the heavens in the desire realm) sons, whose names were: Universally Opening Flower Heaven Son (Universally Opening Flower, name of a heaven son), Light Opening Flower Heaven Son (Light Opening Flower, name of a heaven son), Mandala Flower Fragrance Heaven Son (Mandala Flower Fragrance, name of a heaven son), Diligent Dharma Practice Heaven Son (Diligent Dharma Practice, name of a heaven son). These heaven sons, with hearts full of faith and joy, each came with their retinues to the place of Wondrous Auspiciousness Bodhisattva (another name for Manjushri Bodhisattva) to listen to the true Dharma.

At that time, all the great Bodhisattvas and the assembly of heaven sons had arrived at the gathering and were seated in order. Then the assembly all spoke these words: 'The Buddha's Omniscience is extremely profound, immeasurable, vast and boundless, inconceivable, without comparison, supreme and unsurpassed, and impossible to fully comprehend. How can a Bodhisattva-Mahasattva, having donned the armor of diligence, attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?'

At that time, in the assembly, there was a great Bodhisattva named Dragon Auspiciousness (Dragon Auspiciousness, name of a Bodhisattva), who said to the Bodhisattvas: 'If a Bodhisattva plants various roots of goodness, with a mind free from attachment, and dedicates the merit towards reality, this is called abiding in the Dharma of various roots of goodness and donning the armor of diligence. This Bodhisattva-Mahasattva can then attain the Buddha's Omniscience.'

Dragon Bestowal Bodhisattva (Dragon Bestowal, name of a Bodhisattva) said: 'If a Bodhisattva generates a mind of equality, a mind of taming, a mind of love and joy, a mind of contentment, a mind of gentleness, and a mind of non-discrimination, this is called firmly donning the armor of diligence, and can then attain the Buddha's Omniscience.'

Auspicious Birth Bodhisattva (Auspicious Birth, name of a Bodhisattva) said: 'If a Bodhisattva, for many kalpas, delights in knowing the Buddha's Omniscience, then they should don the armor of diligence for immeasurable kalpas, practice difficult austerities for the sake of all beings, and not be self-conceited, then they can attain the Buddha's Omniscience.'

Auspicious Treasure Bodhisattva (Auspicious Treasure, name of a Bodhisattva) said: 'If the Bodhisattvas generate a mind of benefiting others, are not attached to their own happiness, do not delight in meditation, but can universally create great benefit for all beings, and dedicate immeasurable roots of goodness to all beings, then they can attain the Buddha's Omniscience.'

Supreme Lotus Auspiciousness Bodhisattva (Supreme Lotus Auspiciousness, name of a Bodhisattva) said:

如佛所說：若諸菩薩於一切法無自、無他，無顯、無密，普能調伏，無諸起、作，於一切行而盡能行，是為菩薩住奢摩他相應之法。自能行已，復能教他，是菩薩即能趣證佛一切智。」

蓮華吉祥生菩薩言：「若諸菩薩著世間法，即不能了知佛一切智。若於世間法無所樂著，無利、無衰，無毀、無譽，無稱、無譏，無苦、無樂，即于諸法無增、無減，是謂菩薩出離世間，即能趣證佛一切智。」

持世菩薩言：「若諸菩薩以諸勝行利益一切眾生而獲自利，不以自、他而生分別，但以善根迴向一切，起大精進，常為眾生種諸善根，是名菩薩安諸勝行，即能趣證佛一切智。」

持地菩薩言：「譬如大地能生樹木、諸藥草等，敷榮結實悉能成就，乃至萬物皆因地而有。而彼大地不作是念：『我生草木而成熟之，及於萬物依止而住，一切眾生依法界地而得生長。』不作是念：『能生眾生。』菩薩摩訶薩亦復如是，起平等心猶如大地，長時利樂一切眾生，不作是念：『我能利樂一切眾生。』離其分別，即能趣證佛一切智。」

寶手菩薩言：「精進鎧者，行諸勝行，廣大無量，自非具大善根而不能行。若諸菩薩住平等心，無分別想，乃至夢中於諸眾生不生喜恚，普令有情被大乘鎧，趣證佛智，平等而住，亦

【現代漢語翻譯】現代漢語譯本：如佛所說：『如果各位菩薩對於一切法，沒有自性、沒有他性，沒有顯露、沒有隱秘，普遍能夠調伏（眾生），沒有各種生起、造作，對於一切行都能完全實行，這就是菩薩安住于奢摩他（Samatha，止觀）相應的法。自己能夠實行之後，又能教導他人，這樣的菩薩就能趨向證得佛的一切智慧。』

蓮華吉祥生菩薩說：『如果各位菩薩執著於世間法，就不能瞭解佛的一切智慧。如果對於世間法沒有喜好執著，沒有利益、沒有衰敗，沒有譭謗、沒有讚譽，沒有稱揚、沒有譏諷，沒有痛苦、沒有快樂，那麼對於諸法就沒有增加、沒有減少，這叫做菩薩出離世間，就能趨向證得佛的一切智慧。』

持世菩薩說：『如果各位菩薩以各種殊勝的修行利益一切眾生而獲得自身利益，不以自己、他人而產生分別，只是以善根迴向一切，發起大精進，常常為眾生種植各種善根，這叫做菩薩安住于各種殊勝的修行，就能趨向證得佛的一切智慧。』

持地菩薩說：『譬如大地能夠生長樹木、各種藥草等，使它們開花繁榮結果實，全部都能成就，乃至萬物都因為大地而存在。而那大地不作這樣的念頭：「我生長草木而使它們成熟，以及萬物依靠我而安住，一切眾生依靠法界地而得以生長。」不作這樣的念頭：「我能生長眾生。」菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）也像這樣，生起平等心猶如大地，長時間利益安樂一切眾生，不作這樣的念頭：「我能利益安樂一切眾生。」遠離這種分別，就能趨向證得佛的一切智慧。』

寶手菩薩說：『精進鎧是指，實行各種殊勝的修行，廣大無量，如果不是具備大的善根就不能實行。如果各位菩薩安住于平等心，沒有分別的念頭，乃至在夢中對於眾生不生起喜歡或憎恨，普遍使一切有情披上大乘鎧甲，趨向證得佛的智慧，平等而安住，也』

【English Translation】 English version: As the Buddha said: 'If all Bodhisattvas, regarding all dharmas (laws, phenomena), have no self, no other, no manifest, no secret, are universally able to subdue (beings), have no arising, no creating, and are able to fully practice all actions, this is the Dharma corresponding to the Samatha (tranquility meditation) dwelling of a Bodhisattva. Having practiced it themselves, they are also able to teach others; such a Bodhisattva is then able to approach and realize the All-Knowing Wisdom of the Buddha.'

The Bodhisattva Lotus Auspicious Birth said: 'If all Bodhisattvas are attached to worldly dharmas, they will not be able to understand the All-Knowing Wisdom of the Buddha. If they have no attachment to worldly dharmas, no gain, no loss, no defamation, no praise, no acclaim, no ridicule, no suffering, no happiness, then regarding all dharmas, there is no increase, no decrease; this is called a Bodhisattva's departure from the world, and they will be able to approach and realize the All-Knowing Wisdom of the Buddha.'

The Bodhisattva Bearer of the World said: 'If all Bodhisattvas benefit all sentient beings with various superior practices and thereby obtain self-benefit, without creating distinctions between self and others, but only dedicating their roots of goodness to all, arousing great diligence, and constantly planting various roots of goodness for sentient beings, this is called a Bodhisattva abiding in various superior practices, and they will be able to approach and realize the All-Knowing Wisdom of the Buddha.'

The Bodhisattva Bearer of the Earth said: 'For example, the earth is able to grow trees, various medicinal herbs, etc., causing them to flourish, blossom, and bear fruit, all of which can be accomplished, and even all things exist because of the earth. But that earth does not have the thought: "I grow plants and cause them to mature, and all things rely on me and abide, and all sentient beings rely on the Dharma-realm earth and are able to grow." It does not have the thought: "I am able to grow sentient beings." The Bodhisattva-Mahāsattva (Great Bodhisattva) is also like this, arousing an equal mind like the earth, benefiting and bringing happiness to all sentient beings for a long time, without having the thought: "I am able to benefit and bring happiness to all sentient beings." By being free from such distinctions, they will be able to approach and realize the All-Knowing Wisdom of the Buddha.'

The Bodhisattva Treasure Hand said: 'The armor of diligence refers to practicing various superior practices, which are vast and immeasurable, and cannot be practiced without possessing great roots of goodness. If all Bodhisattvas abide in an equal mind, without thoughts of discrimination, and even in dreams do not generate liking or hatred towards sentient beings, universally causing all sentient beings to be clad in the armor of the Mahayana (Great Vehicle), approaching and realizing the wisdom of the Buddha, abiding equally, also'

無聲聞、緣覺之意，是菩薩即能趣證佛一切智。」

寶印手菩薩言：「所有眾生界各各令起大悲心，普施法印。是諸眾生，無信者令生正信、無聞者令其多聞、慳貪者令行佈施、毀禁者令具戒足、瞋恚者令行忍辱、懈怠者令起精進、散亂者令住禪定、愚癡者令具智慧，而令常修善法，皆使圓滿，具足善根。常行菩薩三種寶印。何等為三？謂令眾生佛智圓滿，所有善根悉能迴向一切眾生，是為第一寶印。自所作善普皆利益，成就一切眾生善根，是為第二寶印。觀有情界猶若虛空，自性清凈，是名第三寶印。若菩薩常行是事無有休息，即能趣證佛一切智。」

師子意菩薩言：「若菩薩精進堅固而無所畏，不能破壞無懈怠心，無驚怖想，勇猛不退，于輪迴中捍勞忍苦，無怯、無懼，而能出離趣證涅盤，于苦、樂法平等而住，無有二相。夫如是者，是為菩薩被精進鎧，即能趣證佛一切智。」

師子無畏音菩薩言：「譬如世間有力之士，難屈難伏，所作能辨，是名正士。其正士者，常行正法，離諸罪垢，不生邪見，勤行大行，心常柔軟，無粗惡相，離諸卒暴，是名正士。常發善言，親近善友，以殷重心尊敬師長，順行正道無所違背，是名正士。離諸貪愛，修正命行，以清凈業絕其過失、以智慧心斷愚癡見，于

【現代漢語翻譯】現代漢語譯本：沒有聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）的意念，這樣的菩薩就能證得佛的一切智慧（Sarvajna）。

寶印手菩薩（Ratnamudrahasta Bodhisattva）說：『對於所有的眾生界，都讓他們生起大悲心，普遍施予法印。對於那些沒有信仰的眾生，讓他們生起正信；對於那些沒有聽聞佛法的眾生，讓他們多聞佛法；對於那些慳吝貪婪的眾生，讓他們行佈施；對於那些毀犯戒律的眾生，讓他們具足戒行；對於那些嗔恚的眾生，讓他們行忍辱；對於那些懈怠的眾生，讓他們發起精進；對於那些散亂的眾生，讓他們安住禪定；對於那些愚癡的眾生，讓他們具足智慧，並且讓他們常常修習善法，都使他們圓滿，具足善根。常常修菩薩的三種寶印。哪三種呢？就是讓眾生佛智圓滿，所有的善根都能迴向一切眾生，這是第一寶印。自己所作的善行普遍利益，成就一切眾生的善根，這是第二寶印。觀有情界猶如虛空，自性清凈，這叫做第三寶印。如果菩薩常常做這些事情沒有休息，就能證得佛的一切智慧。』

師子意菩薩（Simhamati Bodhisattva）說：『如果菩薩精進堅固而無所畏懼，不能被破壞，沒有懈怠之心，沒有驚慌恐怖的想法，勇猛不退，在輪迴中忍受勞苦，沒有膽怯，沒有恐懼，而能出離輪迴證得涅槃（Nirvana），對於苦和樂的感受平等安住，沒有兩種對立的分別。像這樣的菩薩，就是披上了精進的鎧甲，就能證得佛的一切智慧。』

師子無畏音菩薩（Simhabhayaghosha Bodhisattva）說：『譬如世間有力量的人，難以屈服，難以制伏，所做的事情能夠辦成，這叫做正士。這位正士，常常行持正法，遠離各種罪惡，不生起邪見，勤奮地行持偉大的行為，內心常常柔軟，沒有粗暴惡劣的相，遠離各種倉促暴躁，這叫做正士。常常發出善良的言語，親近善良的朋友，以慇勤恭敬的心尊敬師長，順著正道而行沒有違背，這叫做正士。遠離各種貪愛，修正當的謀生方式，以清凈的行業斷絕過失，以智慧的心斷除愚癡的見解，對於』

【English Translation】 English version: Without the intention of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), such a Bodhisattva can attain the Sarvajna (all-knowing wisdom) of the Buddha.

Ratnamudrahasta Bodhisattva said: 'For all realms of sentient beings, may they all generate great compassion and universally bestow the Dharma seal. For those sentient beings who lack faith, may they generate right faith; for those who have not heard the Dharma, may they hear much of it; for those who are stingy and greedy, may they practice generosity; for those who violate precepts, may they fully possess the precepts; for those who are filled with anger, may they practice patience; for those who are lazy, may they arouse diligence; for those who are scattered, may they abide in meditation; for those who are ignorant, may they possess wisdom, and may they constantly cultivate good deeds, fulfilling them all and possessing good roots. Constantly practice the three treasure seals of a Bodhisattva. What are the three? They are: enabling sentient beings to perfect the Buddha's wisdom, and enabling all good roots to be dedicated to all sentient beings; this is the first treasure seal. Universally benefiting from one's own good deeds, accomplishing the good roots of all sentient beings; this is the second treasure seal. Observing the realm of sentient beings as if it were empty space, with its self-nature being pure; this is called the third treasure seal. If a Bodhisattva constantly does these things without rest, they can attain the Sarvajna of the Buddha.'

Simhamati Bodhisattva said: 'If a Bodhisattva is diligent, firm, and fearless, cannot be destroyed, has no laziness, has no thoughts of alarm or fear, is courageous and does not retreat, endures hardship in Samsara (cycle of rebirth), without timidity or fear, and can depart from Samsara and attain Nirvana (liberation), abiding equally in suffering and happiness, without duality. Such a Bodhisattva is wearing the armor of diligence and can attain the Sarvajna of the Buddha.'

Simhabhayaghosha Bodhisattva said: 'For example, a powerful person in the world is difficult to subdue, difficult to control, and can accomplish what they set out to do; this is called a righteous person. This righteous person constantly practices the right Dharma, is free from all sins and defilements, does not generate wrong views, diligently practices great deeds, their heart is always gentle, without coarse or evil appearances, and is free from all haste and impetuosity; this is called a righteous person. They constantly speak good words, associate with good friends, respect teachers and elders with earnest reverence, and follow the right path without deviation; this is called a righteous person. They are free from all greed and attachment, correct their livelihood, cut off faults with pure karma, and cut off ignorant views with a wise mind, regarding』

自三業安住寂靜，復於他人不生擾撓，不議好惡、長短，無毀、無譽，是名正士。愍諸貧窮而行惠施，無怨親想，內心質直，外相柔和，離諸邪曲，守真實行，以無上法娛樂其心，寂然堅固，平等而住，是名正士。于諸眾生所有障礙為其破滅，于身命財而能普施，于勝義法不生難吝，見諸眾生無福無慧者而為滅除諸不善法，然後施與妙法寶藏——貧苦眾生常施珍寶、疾病眾生施與醫藥、怖畏眾生施其安樂、無依怙者為作主宰、墮輪迴者而為救度、在闇暝者為作光明而照導之、在邪道者示以正道——常以法語教導一切，見其過失不生恚怒，是名正士。諸菩薩當修是行，即能安住奢摩他相應之法，而能趣證佛一切智。」

虛空藏菩薩言：「菩薩等視眾生，行大慈觀猶如虛空無有邊量；行大悲觀無量無邊亦復如是。常生歡喜守護諸根，離其染著，於六波羅蜜法行無懈倦。行於佈施等如虛空，無所掛礙；持戒、忍辱、精進、禪定、智慧皆亦如是，菩薩即能趣證佛一切智。」

平等心轉法輪菩薩言：「若有菩薩行菩提道，當於諸法不起諸相及分別心，即不為魔之所惱害，常得諸佛之所愛念，諸天、龍、神常所衛護，所作善根真實無失。若菩薩於法生有相心、起分別想，即為魔境界、為魔所動，諸佛不能攝受、諸天不

【現代漢語翻譯】現代漢語譯本自身的身、口、意三業安住于寂靜的狀態，並且不擾亂他人，不議論別人的好壞、長短，沒有譭謗，也沒有讚譽，這叫做正士（zhèng shì，正直的人）。憐憫那些貧窮的人而施行恩惠和佈施，不分怨親，內心正直坦誠，外表柔和謙遜，遠離各種邪惡和虛偽，堅守真實的行為，用無上的佛法來娛樂自己的心，寂靜而堅定，平等地安住，這叫做正士（zhèng shì，正直的人）。對於所有眾生的障礙，為其破除和消滅，對於自身的身命和財物，能夠普遍地施捨，對於殊勝的佛法，不產生吝嗇之心，見到那些沒有福報和智慧的眾生，就為他們滅除各種不善的惡法，然後施與他們微妙的佛法寶藏——對於貧困痛苦的眾生，常常施捨珍寶；對於患有疾病的眾生，施與醫藥；對於恐懼害怕的眾生，施與安樂；對於沒有依靠的人，成為他們的主宰；對於墮入輪迴的人，給予救度；對於處在黑暗中的人，為他們點亮光明而照亮引導他們；對於走在邪道上的人，向他們展示正道——常常用佛法教導一切眾生，見到他們的過失不生嗔恨和憤怒，這叫做正士（zhèng shì，正直的人）。各位菩薩應當修習這些行為，就能夠安住在與奢摩他（shē mó tuō，止，禪定）相應的法中，從而能夠趨向證得佛的一切智慧。虛空藏菩薩（Xūkōngzàng Púsà，Akasagarbha Bodhisattva）說：『菩薩平等地看待眾生，修習大慈觀，就像虛空一樣沒有邊際和限量；修習大悲觀，也是無量無邊，同樣如此。常常生起歡喜心，守護自己的諸根（zhū gēn，眼、耳、鼻、舌、身、意），遠離對它們的染著，對於六波羅蜜（liù bō luó mì，六度，佈施、持戒、忍辱、精進、禪定、智慧）的修行沒有懈怠和疲倦。修行佈施等同於虛空，沒有任何掛礙；持戒、忍辱、精進、禪定、智慧也都是這樣，菩薩就能夠趨向證得佛的一切智慧。』平等心轉法輪菩薩（Píngděngxīn Zhuǎnfǎlún Púsà）說：『如果有一位菩薩修行菩提道，應當對於諸法不起各種相和分別心，這樣就不會被魔所惱害，常常得到諸佛的愛念，諸天、龍、神常常衛護，所做的善根真實不虛。如果菩薩對於法生起有相之心、產生分別的想法，那就是魔的境界，被魔所動搖，諸佛不能攝受，諸天不

【English Translation】 English version Abiding in the tranquility of the three karmas (body, speech, and mind), without disturbing others, without discussing good or bad, long or short, without slander or praise, this is called a righteous person (zhèng shì, upright person). Showing compassion to the poor and practicing generosity, without discrimination between friends and enemies, with an honest and upright heart, a gentle and harmonious appearance, away from all evil and falsehood, upholding truthful conduct, entertaining one's mind with the supreme Dharma, abiding in stillness, firmness, and equality, this is called a righteous person (zhèng shì, upright person). For all beings, destroying and eliminating all obstacles, being able to universally give one's life and wealth, without stinginess towards the supreme Dharma, seeing those beings without fortune or wisdom, eliminating all unwholesome dharmas for them, and then bestowing upon them the wonderful treasure of the Dharma—constantly giving treasures to the poor and suffering beings, giving medicine to the sick, giving peace and happiness to the fearful, becoming the master for those without refuge, saving those who have fallen into reincarnation, providing light for those in darkness and guiding them, showing the right path to those on the wrong path—constantly teaching all beings with the Dharma, without anger or resentment when seeing their faults, this is called a righteous person (zhèng shì, upright person). All Bodhisattvas should cultivate these practices, and then they will be able to abide in the Dharma corresponding to Samatha (shē mó tuō, calming, meditation), and be able to attain the all-knowing wisdom of the Buddha. Vajragarbha Bodhisattva (Xūkōngzàng Púsà, Akasagarbha Bodhisattva) said: 'Bodhisattvas regard all beings equally, practicing great compassion like the emptiness of space, without limit or measure; practicing great compassion, also immeasurable and boundless, just like that. Constantly generating joy, guarding one's senses (zhū gēn, eyes, ears, nose, tongue, body, mind), staying away from attachment to them, without laziness or weariness in the practice of the Six Paramitas (liù bō luó mì, Six Perfections, generosity, morality, patience, diligence, meditation, wisdom). Practicing generosity like the emptiness of space, without any hindrance; morality, patience, diligence, meditation, and wisdom are all like this, and the Bodhisattva will be able to attain the all-knowing wisdom of the Buddha.' Equal Mind Turning the Dharma Wheel Bodhisattva (Píngděngxīn Zhuǎnfǎlún Púsà) said: 'If a Bodhisattva practices the Bodhi path, one should not give rise to various forms and discriminating thoughts towards all dharmas, then one will not be troubled by demons, will always be loved by all Buddhas, and will always be protected by gods, dragons, and spirits, and the good roots one makes will be true and not lost. If a Bodhisattva gives rise to a mind with forms towards the Dharma and generates discriminating thoughts, then that is the realm of demons, being moved by demons, the Buddhas cannot accept, and the gods do not'

能衛護。若堅固不動，無相、無分別者，是菩薩當轉無上法輪普為一切。何以故？菩薩了諸法無起、無作故。菩薩雖起諸心，而無所著故，以無相心證佛菩提；乃至轉妙法輪亦復如是。此即名為菩薩摩訶薩被精進鎧，而能趣證佛一切智。」

了別一切句義大辯菩薩言：「諸正士當知，一切處是菩提。煩惱是菩提、諸所作是菩提，有為法是菩提、無為法是菩提，有漏法是菩提、無漏法是菩提，有著心是菩提、無著心是菩提，善根是菩提、不善根是菩提，世間法是菩提、出世間法是菩提，輪迴法是菩提、涅盤界是菩提，虛妄是菩提、真實是菩提，蘊處界是菩提、地水火風空是菩提。菩薩摩訶薩了一切法自性空故，諸有所作皆無自性，於一切義如實了知。譬如虛空遍一切處；菩提之法亦復如是，遍一切處。若菩薩解了諸法，當具辯才，而得正智分別句義，即能趣證佛一切智。」

辯積菩薩言：「若菩薩智慧解脫、諸有所作皆不可取，心無相故，無所增減，不動、不搖。於一切語言如理而解，譭謗、稱譽亦不能動。所有一切外道語言、一切如來語言，若內、若外，若隱、若顯，皆悉平等，無有差別。知一切法皆歸寂滅，心無所著，安固不動，如妙高山無動轉相。若菩薩智慧解脫歸寂滅心者，即能趣證佛一切智。」

【現代漢語翻譯】現代漢語譯本能衛護。如果堅固不動，沒有形象、沒有分別，這樣的菩薩就能轉動無上法輪，普遍利益一切眾生。為什麼呢？因為菩薩明瞭諸法沒有生起、沒有造作的緣故。菩薩雖然生起各種心念，卻沒有執著，因為以無相的心證得佛的菩提；乃至轉動微妙法輪也是這樣。這就叫做菩薩摩訶薩披上精進的鎧甲，能夠趨向證得佛的一切智慧。

了別一切句義大辯菩薩（Liao Bie Yi Qie Ju Yi Da Bian Pusa，明瞭一切語句含義的大辯才菩薩）說：『各位正士應當知道，一切處都是菩提（Bodhi，覺悟）。煩惱是菩提，一切所作所為是菩提，有為法是菩提，無為法是菩提，有漏法是菩提，無漏法是菩提，有著心是菩提，無著心是菩提，善根是菩提，不善根是菩提，世間法是菩提，出世間法是菩提，輪迴法是菩提，涅盤界（Nirvana，寂滅）是菩提，虛妄是菩提，真實是菩提，蘊處界是菩提，地水火風空是菩提。菩薩摩訶薩明瞭一切法自性是空，所以一切所作所為都沒有自性，對於一切義理如實了知。譬如虛空遍佈一切處；菩提之法也是這樣，遍佈一切處。如果菩薩理解明瞭諸法，就具備辯才，得到正確的智慧來分辨語句含義，就能趨向證得佛的一切智慧。』

辯積菩薩（Bian Ji Pusa，善於積累辯才的菩薩）說：『如果菩薩以智慧解脫，一切所作所為都不可執取，因為心沒有形象，所以沒有增減，不動搖。對於一切語言如理如實地理解，譭謗和稱讚也不能動搖他。所有一切外道的語言、一切如來的語言，無論是內在的還是外在的，無論是隱晦的還是明顯的，都平等無差別。知道一切法都歸於寂滅，心沒有執著，安穩不動，像妙高山（Miao Gao Shan，須彌山）一樣沒有動搖的跡象。如果菩薩以智慧解脫而歸於寂滅之心，就能趨向證得佛的一切智慧。』

【English Translation】 English version It can protect. If one is firm and unmoving, without form or discrimination, that Bodhisattva can turn the unsurpassed Dharma wheel to benefit all beings universally. Why? Because the Bodhisattva understands that all dharmas have no arising and no creation. Although the Bodhisattva generates all kinds of thoughts, he has no attachment because he attains Buddha's Bodhi (Bodhi, enlightenment) with a mind free from form; even turning the wonderful Dharma wheel is the same. This is called a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being Bodhisattva) being armored with diligence, and being able to approach and attain the Buddha's all-knowing wisdom.

The Bodhisattva Liao Bie Yi Qie Ju Yi Da Bian (Liao Bie Yi Qie Ju Yi Da Bian, the Bodhisattva of Great Eloquence who understands all the meanings of sentences) said: 'All righteous ones should know that all places are Bodhi. Afflictions are Bodhi, all actions are Bodhi, conditioned dharmas are Bodhi, unconditioned dharmas are Bodhi, defiled dharmas are Bodhi, undefiled dharmas are Bodhi, a mind with attachment is Bodhi, a mind without attachment is Bodhi, wholesome roots are Bodhi, unwholesome roots are Bodhi, worldly dharmas are Bodhi, supramundane dharmas are Bodhi, the dharmas of Samsara (Samsara, cycle of rebirth) are Bodhi, the realm of Nirvana (Nirvana, cessation) is Bodhi, illusion is Bodhi, reality is Bodhi, the aggregates, entrances, and realms are Bodhi, earth, water, fire, wind, and space are Bodhi. Because the Bodhisattva-Mahasattva understands that the self-nature of all dharmas is empty, all actions have no self-nature, and he knows all meanings as they truly are. Just as space pervades all places; the Dharma of Bodhi is also like that, pervading all places. If a Bodhisattva understands all dharmas, he will possess eloquence and obtain correct wisdom to distinguish the meanings of sentences, and he will be able to approach and attain the Buddha's all-knowing wisdom.'

The Bodhisattva Bian Ji (Bian Ji, the Bodhisattva who accumulates eloquence) said: 'If a Bodhisattva is liberated by wisdom, all actions are unattainable, because the mind has no form, so there is no increase or decrease, unmoving and unshakable. He understands all languages reasonably and truthfully, and neither slander nor praise can move him. All languages of external paths, all languages of the Tathagata (Tathagata, thus-gone one), whether internal or external, whether hidden or manifest, are all equal, without any difference. Knowing that all dharmas return to quiescence, the mind has no attachment, is secure and unmoving, like Mount Miao Gao (Miao Gao Shan, Mount Sumeru) without any sign of shaking. If a Bodhisattva is liberated by wisdom and returns to a mind of quiescence, he will be able to approach and attain the Buddha's all-knowing wisdom.'

海意菩薩言：「菩薩大智慧海萬法所歸，平等一味。菩薩多聞，總持諸法之性一味無異。了知諸法本真自性非無所有，從緣生法即真實義，種種善根之所從生。應知是法不增、不減，本末之性福利無盡，究竟寂滅，非斷、非常，自如實知。復于眾生起無量心，無忘、無失，常生尊重而為顯說，平等宣示不共之法，廣為眾生種諸善根。是菩薩即能被精進鎧，趣證佛一切智。」

妙高王菩薩言：「諸正士應知：佛一切智未易可知，難可度量，豈能趣證？所以者何？若諸菩薩超過一切世間眾生心行、超過一切世間眾生見聞、乃至信樂知識悉能超過世間眾生者，而能于佈施、持戒、忍辱、精進、禪定、智慧所有福聚逾于須彌者，是菩薩即能趣證佛一切智。」

愛見菩薩言：「菩薩摩訶薩於六塵境觀無所觀，乃至緣無所緣。何以故？若色、若心，本性清凈故。色清凈故，眼無所觀；聲清凈故，耳無所聞；香清凈故，鼻無所嗅；味清凈故，舌無所了；觸清凈故，身無所覺；法清凈故，意無所緣。所以者何？諸根清凈，自性空故。無自、無他，無愛、無厭，自性平等。觀諸眾生無有高下，悉皆平等。于諸佛法起決定心，不生疑惑。樂法無厭，得已還施，施無悔吝，漸能圓滿一切佛法。是菩薩摩訶薩若如是者，即

【現代漢語翻譯】現代漢語譯本海意菩薩說：『菩薩的廣大智慧猶如海洋，萬法最終都歸於此，呈現出平等而無分別的唯一味道。菩薩廣博聞達，總能把握諸法本性的唯一味道，沒有差異。他們了知諸法原本的真實自性並非空無一物，而是從因緣和合而生，這便是真實的意義，也是種種善根生長的根源。應當明白，這種法不增不減，其根本和末梢的性質都具有無盡的利益，最終歸於寂滅，既非斷滅也非恒常，而是自然如實地被認知。菩薩對眾生生起無量的慈悲心，不會遺忘或缺失，常常以尊重之心為他們顯明解說，平等地宣示不與世俗共通的佛法，廣泛地為眾生種下各種善根。這樣的菩薩就能披上精進的鎧甲，趨向證得佛的一切智慧。』妙高王菩薩說：『各位正士應當知道，佛的一切智慧難以知曉，難以衡量，怎麼能夠輕易地趨向證得呢？這是什麼原因呢？如果各位菩薩能夠超越一切世間眾生的心行，超越一切世間眾生的見聞，乃至他們的信樂和知識，都能夠超越世間眾生，並且在佈施、持戒、忍辱、精進、禪定、智慧等方面所積累的福德超過須彌山（Sumeru，佛教宇宙觀中的山王），這樣的菩薩才能趨向證得佛的一切智慧。』愛見菩薩說：『菩薩摩訶薩在六塵（six sense objects，色、聲、香、味、觸、法）境界中，觀照到沒有什麼是可以被觀照的，乃至因緣也沒有什麼是可以被攀緣的。為什麼呢？因為無論是色還是心，其本性都是清凈的。因為色的清凈，所以眼睛沒有什麼是可以觀照的；因為聲音的清凈，所以耳朵沒有什麼是可以聽聞的；因為香的清凈，所以鼻子沒有什麼是可以嗅聞的；因為味道的清凈，所以舌頭沒有什麼是可以了知的；因為觸的清凈，所以身體沒有什麼是可以感覺的；因為法的清凈，所以意念沒有什麼是可以攀緣的。這是什麼原因呢？因為諸根清凈，其自性本空。沒有自我，沒有他者，沒有愛，沒有厭惡，自性平等。觀照一切眾生沒有高下之分，全部都是平等的。對於諸佛的教法生起堅定的信心，不產生疑惑。喜愛佛法沒有厭倦，得到之後還會佈施出去，佈施之後沒有後悔吝惜，逐漸能夠圓滿一切佛法。這樣的菩薩摩訶薩如果能夠做到這樣，就…』

【English Translation】 English version Haiyi Bodhisattva (Ocean of Meaning Bodhisattva) said: 'The Bodhisattva's great wisdom is like an ocean, to which all dharmas ultimately return, possessing a single, equal, and undifferentiated taste. Bodhisattvas are widely learned, holding the nature of all dharmas in a single taste, without difference. They understand that the original true nature of all dharmas is not non-existent, but arises from conditions, which is the true meaning and the source from which all kinds of good roots grow. It should be known that this dharma neither increases nor decreases, its fundamental and derivative nature has endless benefits, ultimately leading to stillness and extinction, neither annihilation nor permanence, but is known as it truly is. Furthermore, they generate immeasurable compassion towards sentient beings, without forgetting or losing it, always giving rise to respect and explaining it for them, equally proclaiming the uncommon dharma, and widely planting all kinds of good roots for sentient beings. Such a Bodhisattva can put on the armor of diligence and strive to realize the Buddha's omniscience.' Miaogao Wang Bodhisattva (Wonderful High King Bodhisattva) said: 'All righteous ones should know that the Buddha's omniscience is not easily knowable, difficult to measure, how can it be easily attained? Why is that? If all Bodhisattvas surpass the minds and actions of all sentient beings in the world, surpass the seeing and hearing of all sentient beings in the world, and even their faith, joy, and knowledge can surpass sentient beings in the world, and if the accumulation of blessings from their giving, upholding precepts, patience, diligence, meditation, and wisdom exceeds Mount Sumeru (Sumeru, the king of mountains in the Buddhist cosmology), then such a Bodhisattva can attain the Buddha's omniscience.' Aijian Bodhisattva (Love and View Bodhisattva) said: 'Bodhisattva Mahasattvas, in the realm of the six sense objects (six sense objects, form, sound, smell, taste, touch, and dharma), observe that there is nothing to be observed, and even conditions have nothing to be conditioned upon. Why is that? Because whether it is form or mind, its inherent nature is pure. Because of the purity of form, the eye has nothing to observe; because of the purity of sound, the ear has nothing to hear; because of the purity of smell, the nose has nothing to smell; because of the purity of taste, the tongue has nothing to know; because of the purity of touch, the body has nothing to feel; because of the purity of dharma, the mind has nothing to condition upon. Why is that? Because the sense organs are pure, their self-nature is empty. There is no self, no other, no love, no aversion, the self-nature is equal. They observe that all sentient beings have no high or low distinctions, all are equal. They generate a firm faith in the Buddhas' teachings, without doubt. They delight in the Dharma without weariness, and after obtaining it, they give it away, giving without regret or stinginess, gradually able to perfect all the Buddhadharmas. If such a Bodhisattva Mahasattva is like this, then...'

能趣證佛一切智。」

喜王菩薩言：「菩薩摩訶薩安住佈施、忍辱之心。若能有人毀罵、呵責、期克、打擲，菩薩於此不生瞋恚心，而作歡喜想。于諸眾生常為善友，無自、他相，無能毀者、無所毀者。諸法皆空，內空、外空，我相、人相悉皆空故，所以常生歡喜心，行佈施行。設有求頭、目、手、足、妻子、眷屬乃至身命，無吝無惜，歡喜佈施。菩薩樂求妙法，若聞一偈，設有轉輪王位亦不戀著；若得一眾生髮菩提心者，設有帝釋位亦不愛樂；若暫聞希有之法，設有梵天王位亦不愛樂；若得見諸如來，設使三千大千世界滿中珍寶棄如瓦礫。樂見諸佛歡喜圓滿、諸根具足、成就菩提分法，即能趣證佛一切智。」

無邊視菩薩言：「菩薩摩訶薩無我見相，觀一切法悉皆清凈，不生疑惑，即能得見一切諸佛。觀諸色無所著、無色想，見諸眾生不作眾生想，乃至觀諸世間一切色像亦復如是。肉眼所見一切佛剎皆悉清凈，業報清凈故即得天眼具足、具大神通而得慧眼具足、圓滿不共佛法即得法眼具足、離諸煩惱即得佛眼具足。是菩薩當得十力具足，即能趣證佛一切智。」

無邊作行菩薩言：「諸佛一切所作皆是菩提。所以者何？菩提者，一切智之所出，生無內想、無外想、亦無中間。是故，菩薩於一切法而

【現代漢語翻譯】能趣證佛一切智。』

喜王菩薩（Hsi Wang Bodhisattva）言：『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）安住佈施、忍辱之心。若能有人毀罵、呵責、期克、打擲，菩薩於此不生瞋恚心，而作歡喜想。于諸眾生常為善友，無自、他相，無能毀者、無所毀者。諸法皆空，內空、外空，我相、人相悉皆空故，所以常生歡喜心，行佈施行。設有求頭、目、手、足、妻子、眷屬乃至身命，無吝無惜，歡喜佈施。菩薩樂求妙法，若聞一偈，設有轉輪王位（cakravarti-rāja，統治世界的理想君主）亦不戀著；若得一眾生髮菩提心者，設有帝釋位（Indra，天神之王）亦不愛樂；若暫聞希有之法，設有梵天王位（Brahmā，創造之神）亦不愛樂；若得見諸如來（Tathāgata，佛），設使三千大千世界（trisahasra-mahāsahasra-lokadhātu，佛教宇宙觀中的一個宇宙）滿中珍寶棄如瓦礫。樂見諸佛歡喜圓滿、諸根具足、成就菩提分法，即能趣證佛一切智。』

無邊視菩薩（Wu Bian Shi Bodhisattva）言：『菩薩摩訶薩無我見相，觀一切法悉皆清凈，不生疑惑，即能得見一切諸佛。觀諸色無所著、無色想，見諸眾生不作眾生想，乃至觀諸世間一切色像亦復如是。肉眼所見一切佛剎（Buddhakṣetra，佛土）皆悉清凈，業報清凈故即得天眼具足、具大神通而得慧眼具足、圓滿不共佛法即得法眼具足、離諸煩惱即得佛眼具足。是菩薩當得十力具足，即能趣證佛一切智。』

無邊作行菩薩（Wu Bian Zuo Xing Bodhisattva）言：『諸佛一切所作皆是菩提。所以者何？菩提者，一切智之所出，生無內想、無外想、亦無中間。是故，菩薩於一切法而

【English Translation】『[This] can lead to the realization of the Buddha's omniscience.』

Joyful King Bodhisattva (Hsi Wang Bodhisattva) said: 『Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great Bodhisattvas) abide in the heart of generosity and patience. If someone were to insult, scold, threaten, strike, or throw things at them, the Bodhisattva would not generate anger but would instead think with joy. They are always good friends to all beings, without self or other, without those who can harm or those who are harmed. All dharmas are empty, empty internally and externally, the characteristics of self and person are all empty, therefore they constantly generate a joyful heart and practice generosity. If someone were to ask for their head, eyes, hands, feet, wife, family, or even their life, they would give without stinginess or regret, joyfully practicing generosity. Bodhisattvas delight in seeking the wonderful Dharma. If they hear a single verse, they would not be attached even to the position of a universal monarch (cakravarti-rāja, ideal ruler of the world); if they cause one being to generate the Bodhi-mind, they would not love even the position of Indra (Indra, king of the gods); if they temporarily hear a rare Dharma, they would not love even the position of Brahma (Brahmā, god of creation); if they get to see all the Tathāgatas (Tathāgata, Buddha), they would discard the three thousand great thousand worlds (trisahasra-mahāsahasra-lokadhātu, a cosmic system in Buddhist cosmology) full of treasures as if they were broken tiles. Delighting in seeing all the Buddhas joyful and complete, with all faculties perfect, accomplishing the factors of Bodhi, they can then realize the Buddha's omniscience.』

Boundless Vision Bodhisattva (Wu Bian Shi Bodhisattva) said: 『Bodhisattva-Mahāsattvas have no perception of self, observing all dharmas as completely pure, without generating doubt, they can then see all the Buddhas. Observing all forms without attachment or the thought of form, seeing all beings without the thought of beings, and so on, observing all forms and images in the world in the same way. All Buddha-lands (Buddhakṣetra, Buddha-field) seen by the physical eye are completely pure. Because the karmic retribution is pure, they then obtain the perfection of the heavenly eye, possessing great supernatural powers, and then obtain the perfection of the wisdom eye, perfecting the unique Buddha-dharmas, they then obtain the perfection of the Dharma eye, and by being free from all afflictions, they then obtain the perfection of the Buddha eye. This Bodhisattva will obtain the perfection of the ten powers, and can then realize the Buddha's omniscience.』

Boundless Action Bodhisattva (Wu Bian Zuo Xing Bodhisattva) said: 『All actions of all Buddhas are Bodhi. Why is this so? Bodhi is that from which all wisdom arises, arising without internal thought, without external thought, and without anything in between. Therefore, Bodhisattvas, regarding all dharmas, are

無所著，即得煩惱界滅盡無餘，無有魔事、出魔境界，是菩薩即能趣證佛一切智。」

破諸魔菩薩言：「若菩薩不起我見，即離諸見；諸見不生，能離魔業，即能了悟諸蘊；諸蘊皆空，我相永滅；我相滅已，魔無能為；魔業既滅，諸障解脫；遠離諸障即得菩提，是名趣證佛一切智。」

無憂授菩薩言：「若人造不善業，常生憂懼，追悔自責；若人造諸善業，無所憂懼。是故，菩薩常行善法，無有間斷，相續現前，即不為憂惱毒箭之所傷害，即能被精進鎧，趣證佛一切智。」

一切義成菩薩言：「若善男子戒法具足、行愿具足，即能安住戒法根本。譬如妙香普熏一切，而能離諸過失遠離諸惡，乃能圓滿菩提分法，菩提分法既圓滿已成一切智。由是當知：戒足為本，菩提分法而得成就。菩薩瞭如是者，即能趣證佛一切智。」

如是諸菩薩各說法已，會中有兜率天子名普開華，作如是言：「諸菩薩！譬如世間有妙華樹，開敷茂盛，色香鮮美，人多愛樂。諸菩薩摩訶薩亦復如是，若諸法解脫如華開敷莊嚴，一切菩薩摩訶薩共所愛樂。又如忉利天宮園生之樹，廣大嚴麗，華開美盛，適悅可樂。菩薩摩訶薩若具法解脫開華莊嚴，一切菩薩及諸人天共所愛樂。亦如最上大摩尼寶，凈無瑕翳，具如意德。菩薩

【現代漢語翻譯】現代漢語譯本『無所著』，即能使煩惱界完全滅盡，沒有剩餘，沒有魔事，超出魔的境界，這樣的菩薩就能趨向證得佛的一切智慧（Sarvajna）。』

破諸魔菩薩說：『如果菩薩不生起我見（Atma-drishti），就能遠離各種見解；各種見解不產生，就能遠離魔的作為，就能了悟諸蘊（Skandha）；諸蘊皆空，我相（Atma-samjna）永遠滅除；我相滅除后，魔就無能為力；魔的作為既然滅除，各種障礙就解脫；遠離各種障礙就能得到菩提（Bodhi），這叫做趨向證得佛的一切智慧。』

無憂授菩薩說：『如果有人造作不善的業，常常產生憂愁恐懼，追悔自責；如果有人造作各種善業，就沒有憂愁恐懼。因此，菩薩常常行持善法，沒有間斷，相續不斷地顯現，就不會被憂惱的毒箭所傷害，就能披上精進的鎧甲，趨向證得佛的一切智慧。』

一切義成菩薩說：『如果善男子戒法具足、行愿具足，就能安住在戒法的根本上。譬如美妙的香氣普遍薰染一切，而且能夠遠離各種過失，遠離各種惡行，才能圓滿菩提分法（Bodhipaksika-dharma），菩提分法既然圓滿就成就一切智慧。由此應當知道：戒足是根本，菩提分法才能得以成就。菩薩瞭解像這樣，就能趨向證得佛的一切智慧。』

像這樣各位菩薩各自說法后，會中有一位兜率天（Tushita Heaven）的天子名叫普開華，這樣說道：『各位菩薩！譬如世間有美妙的華樹，開花繁茂，顏色香氣鮮艷美好，人們大多喜愛。各位菩薩摩訶薩（Bodhisattva-Mahasattva）也是這樣，如果諸法解脫像華一樣開敷莊嚴，一切菩薩摩訶薩共同喜愛。又如忉利天宮（Trayastrimsa Heaven）園林中生長的樹，廣大莊嚴美麗，花開美好繁盛，適意喜悅。菩薩摩訶薩如果具足法解脫開華莊嚴，一切菩薩以及各位人天共同喜愛。也像最上的大摩尼寶（Mani-ratna），清凈沒有瑕疵，具有如意之德。菩薩

【English Translation】 English version 『Without attachment,』 that is, one can completely extinguish the realm of afflictions without remainder, without demonic activities, and transcend the realm of demons. Such a Bodhisattva can then proceed to realize the All-Knowing Wisdom (Sarvajna) of the Buddha.』

The Bodhisattva 'Destroyer of All Demons' said: 『If a Bodhisattva does not give rise to the view of self (Atma-drishti), then he is free from all views; if views do not arise, he can be free from the works of demons, and then he can understand the aggregates (Skandha); when the aggregates are all empty, the perception of self (Atma-samjna) is forever extinguished; once the perception of self is extinguished, demons can do nothing; since the works of demons are extinguished, all obstacles are liberated; being free from all obstacles, one attains Bodhi, this is called proceeding to realize the All-Knowing Wisdom of the Buddha.』

The Bodhisattva 'Bestower of Fearlessness' said: 『If a person commits unwholesome deeds, he constantly experiences worry and fear, regrets and self-reproach; if a person commits wholesome deeds, he has no worry or fear. Therefore, a Bodhisattva constantly practices wholesome dharmas without interruption, continuously manifesting them, and will not be harmed by the poisonous arrows of worry and distress, and can then don the armor of diligence, proceeding to realize the All-Knowing Wisdom of the Buddha.』

The Bodhisattva 'Sarvarthasiddha' said: 『If a virtuous man is complete in the precepts and vows, he can abide in the root of the precepts. Just as a wonderful fragrance pervades and薰染 everything, and can be free from all faults and दूर from all evils, then he can perfect the factors of Bodhi (Bodhipaksika-dharma), and once the factors of Bodhi are perfected, he achieves All-Knowing Wisdom. Therefore, it should be known that the foundation is the perfection of precepts, and the factors of Bodhi can then be accomplished. A Bodhisattva who understands this can then proceed to realize the All-Knowing Wisdom of the Buddha.』

After these Bodhisattvas each spoke their Dharma, in the assembly there was a Deva (celestial being) from the Tushita Heaven named Pukaihuala, who said: 『Bodhisattvas! It is like a wonderful flower tree in the world, blooming luxuriantly, with beautiful colors and fragrance, loved by many. The Bodhisattvas-Mahasattvas are also like this; if the liberation of all dharmas is like a flower blooming with adornment, it is loved by all Bodhisattvas-Mahasattvas. It is also like the trees growing in the gardens of the Trayastrimsa Heaven, vast, adorned, and beautiful, with flowers blooming beautifully and luxuriantly, pleasing and delightful. If Bodhisattvas-Mahasattvas are complete with the liberation of dharmas, blooming with adornment, they are loved by all Bodhisattvas and all humans and Devas. It is also like the supreme great Mani-ratna, pure and without flaws, possessing the virtues of fulfilling wishes. Bodhisattvas

摩訶薩內心清凈，無諸垢染，具法功德。如是，即能趣證佛一切智。」

光明開華天子言：「諸菩薩！如日舒光能破諸闇，一切色像而得顯現。菩薩摩訶薩亦復如是，具智慧光舒妙法炬，普照眾生令除癡闇，皆悉明徹。慧光顯現，無諸闇暝，而不復為愚盲所覆，常履光明道。是故，菩薩引示一切失道眾生令行正道，即能趣證佛一切智。」

曼陀羅華香天子言：「諸菩薩！曼陀羅華妙香遠聞滿百由旬。菩薩摩訶薩具戒、定、慧亦復如是，戒香、定香、慧香遍於世間，普聞一切。若諸眾生聞是香者，一切煩惱皆悉銷除。是菩薩摩訶薩具足如是法功德香，即能趣證佛一切智。」

精進法行天子言：「若諸菩薩暫時懈退，即不能修進勝行、得佛菩提果。若精進心，不計劫數長時勇猛，種諸善根心無厭足，常行八種助道之法。何等為八？一者、勸助勝行相應之法；二者、常修四無量行慈悲喜捨之法；三者、修習五種智通智慧之法；四者、常行四攝之法——謂佈施、愛語、利行、同事；五者、於三解脫門忍法具足；六者、廣為他人宣說妙法；七者、發起無上大菩提心；八者、作善方便迴向一切攝諸正法。菩薩行此八法，即能趣證佛一切智。」

爾時，妙吉祥菩薩摩訶薩告諸菩薩及天眾言：「諸菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：摩訶薩（Mahasattva，偉大的菩薩）內心清凈，沒有各種污垢染著，具備佛法的功德。像這樣，就能趨向證得佛的一切智慧（Sarvajna）。」

光明開華天子說：『各位菩薩！就像太陽散發光芒能夠破除各種黑暗，一切色相得以顯現。菩薩摩訶薩也是這樣，具備智慧之光，散發微妙的法炬，普遍照耀眾生，使他們去除愚癡的黑暗，都能夠明徹。智慧之光顯現，沒有各種黑暗，不再被愚昧矇蔽，常常行走在光明的道路上。因此，菩薩引導指示一切迷失道路的眾生行走正道，就能趨向證得佛的一切智慧。』

曼陀羅華香天子說：『各位菩薩！曼陀羅華（Mandala flower）的妙香能夠遠播，充滿一百由旬（Yojana，古印度長度單位）。菩薩摩訶薩具備戒、定、慧也是這樣，戒香、定香、慧香遍佈於世間，普遍被一切眾生聽聞。如果眾生聞到這種香，一切煩惱都能夠消除。這位菩薩摩訶薩具足這樣的法功德之香，就能趨向證得佛的一切智慧。』

精進法行天子說：『如果各位菩薩暫時懈怠退縮，就不能修習增進殊勝的修行、得到佛的菩提果。如果精進發心，不計較劫數長久，勇猛精進，種植各種善根，內心沒有厭倦滿足，常常修行八種助道的法。哪八種呢？第一，勸助殊勝修行相應的法；第二，常常修習四無量心——慈、悲、喜、舍之法；第三，修習五種智通的智慧之法；第四，常常修行四攝法——也就是佈施、愛語、利行、同事；第五，對於三解脫門（Three Doors of Liberation）的忍法具足；第六，廣泛地為他人宣說微妙的佛法；第七，發起無上大菩提心；第八，做各種善巧方便，迴向一切，攝取各種正法。菩薩修行這八種法，就能趨向證得佛的一切智慧。』

這時，妙吉祥菩薩摩訶薩（Manjushri Bodhisattva Mahasattva）告訴各位菩薩以及天眾說：『各位菩薩摩訶薩！』

【English Translation】 English version: 'The Mahasattva (Great Being) has a pure mind, free from all defilements, and possesses the merits of the Dharma. Thus, one can approach and realize the All-Knowing Wisdom (Sarvajna) of the Buddha.'

The Light-Opening Flower Deva said: 'O Bodhisattvas! Just as the sun radiates light and can break through all darkness, allowing all forms and appearances to be revealed, so too is the Bodhisattva Mahasattva. Possessing the light of wisdom, he radiates the wonderful torch of Dharma, universally illuminating sentient beings, enabling them to dispel the darkness of ignorance, so that all may be clear and bright. When the light of wisdom appears, there is no darkness, and one is no longer covered by foolish blindness, but always walks on the path of light. Therefore, the Bodhisattva guides and shows all sentient beings who have lost their way to walk the right path, and thus can approach and realize the All-Knowing Wisdom of the Buddha.'

The Mandala Flower Fragrance Deva said: 'O Bodhisattvas! The wonderful fragrance of the Mandala flower spreads far and wide, filling a hundred yojanas (ancient Indian unit of distance). The Bodhisattva Mahasattva, possessing morality (sila), concentration (samadhi), and wisdom (prajna), is also like this. The fragrance of morality, the fragrance of concentration, and the fragrance of wisdom pervade the world, universally heard by all. If sentient beings smell this fragrance, all afflictions will be eliminated. This Bodhisattva Mahasattva, possessing such fragrance of Dharma merits, can approach and realize the All-Knowing Wisdom of the Buddha.'

The Diligent Dharma Practice Deva said: 'If the Bodhisattvas are temporarily lazy and retreat, they will not be able to cultivate and advance in superior practices, and attain the Bodhi fruit of the Buddha. If one is diligent in mind, not counting the length of kalpas (aeons), courageous and vigorous, planting all kinds of good roots, with a mind that is never weary or satisfied, and constantly practices the eight kinds of aids to the path. What are the eight? First, the Dharma of encouraging and assisting practices that are in accordance with superior conduct; second, constantly cultivating the four immeasurable minds—loving-kindness (metta), compassion (karuna), joy (mudita), and equanimity (upekkha); third, cultivating the wisdom of the five kinds of supernormal knowledges (abhijna); fourth, constantly practicing the four means of embracing—namely, giving (dana), loving speech (priyavacana), beneficial action (arthakriya), and cooperation (samanarthata); fifth, being complete in the Dharma of forbearance in the three doors of liberation (Three Doors of Liberation); sixth, widely proclaiming the wonderful Dharma to others; seventh, arousing the supreme great Bodhi mind; eighth, making skillful means, dedicating all merit, and gathering all right Dharmas. The Bodhisattva, practicing these eight Dharmas, can approach and realize the All-Knowing Wisdom of the Buddha.'

At that time, the Bodhisattva Mahasattva Manjushri (Manjushri Bodhisattva Mahasattva) said to the Bodhisattvas and the assembly of devas: 'O Bodhisattva Mahasattvas!'

！當於諸法離諸分別即證佛智。云何離分別？謂不分別三界，不分別諸見，不分別是內、是外，不分別是聲聞地、是緣覺地、是愚異生地，亦不分別是輪迴、是煩惱，是能觀、是所觀，是因、是果，是境界、非境界，是增、是減，是我見、是我所見，是慳貪、是佈施，是毀戒、是持戒，是瞋恚、是忍辱，是懈怠、是精進，是散亂、是禪定，是愚癡、是智慧，亦不分別是善根能生諸善法、是不善根能生諸不善法，不分別是世間法、是出世間法，住平等法，不分別是有為、是無為，不分別是有著心、是無著心，不分別是有漏、是無漏。諸菩薩當知：是法無所分別，住平等相應，即能趣證佛一切智。

「複次，諸菩薩摩訶薩！諸佛阿耨多羅三藐三菩提本不可得。何以故？非心所緣、非智所知，唯佛而證。與佛等者，一切智亦等。於一切智觀無所有；無所有故，是故於一切智無所著。非色取，受、想、行、識皆不可取，是名一切智。無法相亦無非法相，是名一切智。無檀波羅蜜可證、尸羅波羅蜜可證、羼提波羅蜜可證、毗離耶波羅蜜可證、禪波羅蜜可證，般若波羅蜜亦不可證。所以者何？以諸法無所得。是故，一切智亦無所得。

「複次，諸菩薩！一切智非三世可得——過去不可得、現在不可得、未來亦不可得。

【現代漢語翻譯】現代漢語譯本：應當明白，對於一切法，如果能遠離各種分別，就能證得佛智（Buddha-jnana）。如何遠離分別？就是不分別三界（Trailokya），不分別各種見解，不分別這是內在的、這是外在的，不分別這是聲聞地（Sravakabhumi）、這是緣覺地（Pratyekabuddhabhumi）、這是愚癡凡夫的境界，也不分別這是輪迴（Samsara）、這是煩惱（Klesha），這是能觀的、這是所觀的，這是因、這是果，這是境界、這不是境界，這是增加、這是減少，這是我見（Atma-drishti）、這是我所見，這是慳貪（Matsarya）、這是佈施（Dana），這是毀戒、這是持戒，這是瞋恚（Krodha）、這是忍辱（Kshanti），這是懈怠（Kaushidya）、這是精進（Virya），這是散亂（Vikshepa）、這是禪定（Dhyana），這是愚癡（Moha）、這是智慧（Prajna），也不分別這是善根能生出各種善法、這是不善根能生出各種不善法，不分別這是世間法、這是出世間法，安住于平等法中，不分別這是有為法（Samskrita-dharma）、這是無為法（Asamskrita-dharma），不分別這是有執著心、這是無執著心，不分別這是有漏法（Sasrava-dharma）、這是無漏法（Anasrava-dharma）。各位菩薩應當知道：這種法是無所分別的，安住于平等相應之中，就能趨向證得佛的一切智（Sarvajna）。再說，各位菩薩摩訶薩（Bodhisattva-Mahasattva）！諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）本來就是不可得的。為什麼呢？因為它不是心所能緣慮的，也不是智慧所能了知的，只有佛才能證得。與佛相等的人，其一切智也相等。對於一切智，要觀照其無所有；因為無所有，所以對於一切智也就無所執著。不能通過色（Rupa）來獲取，受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）也都是不可獲取的，這叫做一切智。沒有法相，也沒有非法相，這叫做一切智。沒有檀波羅蜜（Dana-paramita，佈施波羅蜜）可以證得、尸羅波羅蜜（Sila-paramita，持戒波羅蜜）可以證得、羼提波羅蜜（Kshanti-paramita，忍辱波羅蜜）可以證得、毗離耶波羅蜜（Virya-paramita，精進波羅蜜）可以證得、禪波羅蜜（Dhyana-paramita，禪定波羅蜜）可以證得，般若波羅蜜（Prajna-paramita，智慧波羅蜜）也是不可證得的。為什麼呢？因為一切法都是無所得的。因此，一切智也是無所得的。再說，各位菩薩！一切智不是三世（過去、現在、未來）所能得到的——過去不可得、現在不可得、未來也不可得。

【English Translation】 English version: It should be understood that when one is apart from all discriminations regarding all dharmas, one will realize Buddha-jnana (Buddha-wisdom). How does one become apart from discriminations? It means not discriminating the Trailokya (Three Realms), not discriminating various views, not discriminating whether it is internal or external, not discriminating whether it is Sravakabhumi (the stage of Hearers), Pratyekabuddhabhumi (the stage of Solitary Buddhas), or the realm of ignorant ordinary beings. Also, not discriminating whether it is Samsara (cyclic existence), Klesha (afflictions), the observer or the observed, cause or effect, a realm or not a realm, increase or decrease, Atma-drishti (the view of self) or what is seen as belonging to self, Matsarya (stinginess) or Dana (generosity), breaking precepts or upholding precepts, Krodha (anger) or Kshanti (patience), Kaushidya (laziness) or Virya (diligence), Vikshepa (distraction) or Dhyana (meditation), Moha (ignorance) or Prajna (wisdom). Also, not discriminating whether wholesome roots can generate wholesome dharmas or unwholesome roots can generate unwholesome dharmas, not discriminating whether it is worldly dharma or transcendental dharma, abiding in equal dharma, not discriminating whether it is Samskrita-dharma (conditioned dharma) or Asamskrita-dharma (unconditioned dharma), not discriminating whether it is with attachment or without attachment, not discriminating whether it is Sasrava-dharma (defiled dharma) or Anasrava-dharma (undefiled dharma). Bodhisattvas should know that this dharma is without any discrimination, abiding in equality and correspondence, one can then approach and realize the Sarvajna (all-knowing wisdom) of the Buddha. Furthermore, Bodhisattva-Mahasattvas (great Bodhisattvas)! The Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas is fundamentally unattainable. Why? Because it is not an object of the mind, nor is it knowable by wisdom; only a Buddha can realize it. One who is equal to the Buddha is also equal in all-knowing wisdom. In all-knowing wisdom, one observes nothing whatsoever; because there is nothing whatsoever, therefore, in all-knowing wisdom, there is no attachment. It cannot be grasped by Rupa (form), and Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are all unattainable; this is called all-knowing wisdom. There is no dharma-aspect, nor is there a non-dharma-aspect; this is called all-knowing wisdom. There is no Dana-paramita (perfection of generosity) to be realized, no Sila-paramita (perfection of morality) to be realized, no Kshanti-paramita (perfection of patience) to be realized, no Virya-paramita (perfection of diligence) to be realized, no Dhyana-paramita (perfection of meditation) to be realized, and no Prajna-paramita (perfection of wisdom) to be realized. Why? Because all dharmas are unattainable. Therefore, all-knowing wisdom is also unattainable. Furthermore, Bodhisattvas! All-knowing wisdom is not attainable in the three times (past, present, and future) – it is unattainable in the past, unattainable in the present, and unattainable in the future.

不著三世故，非眼識所觀，非耳、鼻、舌、身、意識所觀。何以故？離諸境界故。

「諸菩薩摩訶薩！成就一切智者當如是住。所以者何？一切法亦如是住。諸法平等，一切智亦平等，乃至諸佛法、凡夫法皆悉平等。如是，一切法平等，是名一切智。菩薩摩訶薩當如是住，應如是學。譬如四大，自性皆無，本自有性亦不可得。何以故？自性空故。世間諸善、不善法，自性空故，亦不可得。何以故？非分別故。分別既空，是真實義。」

爾時，妙吉祥菩薩說是法時，會中有二千天子得無生法忍，萬二千天子發阿耨多羅三藐三菩提心。

佛說未曾有正法經卷第一大正藏第 15 冊 No. 0628 佛說未曾有正法經

佛說未曾有正法經卷第二

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯

爾時，辯積菩薩摩訶薩前白妙吉祥菩薩言：「今當共詣佛所，問菩薩摩訶薩當云何住。」

是時妙吉祥菩薩即于會中不起于座攝菩薩形，化如來像——相好具足與釋迦牟尼佛等無有異——即告辯積菩薩言：「如來在此，汝今當問。」

爾時，辯積菩薩不知化相，謂即如來，前詣佛所而發問言：「世尊！菩薩摩訶薩當云何住？」

化佛答言：「如我所作，菩

【現代漢語翻譯】現代漢語譯本：不執著於過去、現在、未來三世，所以不是眼識所能觀察到的，也不是耳、鼻、舌、身、意識所能觀察到的。為什麼呢？因為已經脫離了所有的境界的緣故。

諸位菩薩摩訶薩！成就一切智慧的人應當這樣安住。為什麼呢？因為一切法的實相也是這樣安住的。諸法是平等的，一切智慧也是平等的，乃至諸佛的法和凡夫的法，全部都是平等的。像這樣，一切法都是平等的，這就叫做一切智。菩薩摩訶薩應當這樣安住，應當這樣學習。譬如四大（地、水、火、風），它們的自性都是空無的，本來就有的自性也是不可能得到的。為什麼呢？因為自性本就是空的緣故。世間所有的善法和不善法，因為自性是空的緣故，也是不可能得到的。為什麼呢？因為不是分別的緣故。分別既然是空，這就是真實義。

當時，妙吉祥菩薩（Manjushri Bodhisattva）在說法的時候，在法會中有兩千位天子證得了無生法忍，一萬兩千位天子發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

《佛說未曾有正法經》卷第一大正藏第15冊 No. 0628 《佛說未曾有正法經》

《佛說未曾有正法經》卷第二

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉詔譯

當時，辯積菩薩摩訶薩（Vyakaranakumati Bodhisattva-Mahasattva）上前對妙吉祥菩薩說：『現在我們一起去佛陀那裡，請問菩薩摩訶薩應當如何安住。』

這時，妙吉祥菩薩就在法會中沒有離開座位，收攝菩薩的形相，變化成如來的形象——相貌和好都具足，與釋迦牟尼佛（Sakyamuni Buddha）相等，沒有差別——就告訴辯積菩薩說：『如來就在這裡，你現在可以發問了。』

當時，辯積菩薩不知道這是化現的形象，以為就是如來，就走到『佛』前，發問說：『世尊！菩薩摩訶薩應當如何安住？』

化佛回答說：『就像我所做的那樣，菩』

【English Translation】 English version: Not attached to the three times (past, present, and future), therefore, it is not what eye-consciousness can perceive, nor is it what ear, nose, tongue, body, or mind-consciousness can perceive. Why? Because it is apart from all realms.

『O Bodhisattva-Mahasattvas! Those who accomplish all wisdom should abide thus. Why? Because all dharmas also abide thus. All dharmas are equal, all wisdom is also equal, even the dharmas of all Buddhas and the dharmas of ordinary beings are all equal. Thus, all dharmas are equal, and this is called all wisdom. Bodhisattva-Mahasattvas should abide thus and should learn thus. For example, the four great elements (earth, water, fire, and wind) are all without self-nature, and their original self-nature is also unattainable. Why? Because their self-nature is empty. All good and non-good dharmas in the world are also unattainable because their self-nature is empty. Why? Because they are not separate. Since separation is empty, this is the true meaning.』

At that time, when Manjushri Bodhisattva (妙吉祥菩薩) was expounding this Dharma, two thousand devas (天子) in the assembly attained the forbearance of non-origination of dharmas (無生法忍), and twelve thousand devas generated the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment).

The Sutra Spoken by the Buddha on the Unprecedented Righteous Dharma, Volume 1 Tripitaka No. 0628, Volume 15 The Sutra Spoken by the Buddha on the Unprecedented Righteous Dharma

The Sutra Spoken by the Buddha on the Unprecedented Righteous Dharma, Volume 2

Translated by the Tripitaka Master Fa-tian (法天), Minister of the Honglu Court, Great Master of Spreading Teachings, under Imperial Decree, from the Western Heaven.

At that time, Vyakaranakumati Bodhisattva-Mahasattva (辯積菩薩摩訶薩) stepped forward and said to Manjushri Bodhisattva: 『Now we should go together to the Buddha's place and ask how Bodhisattva-Mahasattvas should abide.』

At that time, Manjushri Bodhisattva, without rising from his seat in the assembly, gathered in the form of a Bodhisattva and transformed into an image of the Tathagata (如來) – with all the marks and characteristics complete, equal to Sakyamuni Buddha (釋迦牟尼佛) without any difference – and said to Vyakaranakumati Bodhisattva: 『The Tathagata is here; you may now ask.』

At that time, Vyakaranakumati Bodhisattva, not knowing that this was a transformation, thought it was the Tathagata and went before the 『Buddha』 and asked: 『World Honored One! How should Bodhisattva-Mahasattvas abide?』

The transformed Buddha replied: 『As I do, Bo』

薩應如是住。」

辯積菩薩言：「如佛、世尊復云何住？」

化佛答言：「佛、世尊者，不行持戒、忍辱、精進、禪定、智慧之法，不著欲界、色界、無色界，不行身業、不發語業、不起意業。如是，於一切處無所行。善男子！一切所行皆悉如化。」

辯積菩薩言：「如佛、世尊亦幻化相耶？」

化佛答言：「如是，如是。菩薩摩訶薩當如是住。」

辯積菩薩即白佛言：「云何世尊亦幻化相耶？」

化佛答言：「不也。善男子！一切諸法皆幻化相。」

辯積菩薩言：「如是，如是。諸法性空，皆幻化相。云何我佛、世尊亦幻化耶？」

化佛答言：「善男子！豈唯此佛是幻化相？所有一切如來皆幻化相。」

辯積菩薩言：「誰為能化者？」

化佛答言：「自業清凈，非有能化及所化者，亦無我、無人，無眾生、無壽命、無士夫、無有識、無補特伽羅，無佛、無異生等相。」

辯積菩薩白佛言：「世尊！當云何學而得菩提？」

化佛答言：「一切法無所學，菩薩當如是學；諸法無所行，菩薩應如是學；諸法無所畏，菩薩應如是學；諸法無疑惑，菩薩應如是學；諸法無所有、無所緣，無虛妄、無聚集，無所作、無文字，無生、無滅，無已有、無

【現代漢語翻譯】現代漢語譯本：『應當像這樣安住。』

辯積菩薩問：『如來、世尊又該如何安住呢？』

化佛回答說：『佛、世尊，不執著于持戒、忍辱、精進、禪定、智慧這些法，不執著于欲界、色界（rūpadhātu，指物質存在的領域）、無色界（arūpadhātu，指沒有物質存在的精神領域），不造作身業、不發出語業、不起心意之業。像這樣，對於一切處所都沒有執著。善男子！一切行為都如同幻化。』

辯積菩薩問：『如來、世尊也是幻化的相嗎？』

化佛回答說：『是的，是的。菩薩摩訶薩應當像這樣安住。』

辯積菩薩隨即稟告佛說：『為什麼世尊也是幻化的相呢？』

化佛回答說：『不是的。善男子！一切諸法都是幻化的相。』

辯積菩薩說：『是這樣，是這樣。諸法的自性本空，都是幻化的相。為什麼我的佛、世尊也是幻化呢？』

化佛回答說：『善男子！豈止是此佛是幻化的相？所有一切如來都是幻化的相。』

辯積菩薩問：『誰是能幻化者呢？』

化佛回答說：『自業清凈，沒有能幻化者和所幻化者，也沒有我、沒有人，沒有眾生、沒有壽命、沒有士夫（puruṣa，指個體）、沒有識（vijñāna，指意識）、沒有補特伽羅（pudgala，指個體），沒有佛、沒有凡夫等相。』

辯積菩薩稟告佛說：『世尊！應當如何學習才能證得菩提（bodhi，指覺悟）？』

化佛回答說：『一切法都無所學，菩薩應當這樣學習；諸法都無所行，菩薩應當這樣學習；諸法都無所畏懼，菩薩應當這樣學習；諸法都沒有疑惑，菩薩應當這樣學習；諸法都沒有所有、沒有所緣，沒有虛妄、沒有聚集，沒有造作、沒有文字，沒有生、沒有滅，沒有已有的、沒有'

【English Translation】 English version: 'Should abide thus.'

Bodhisattva Bianji said, 'How should the Tathagata, the World-Honored One, abide?'

The manifested Buddha replied, 'The Buddha, the World-Honored One, does not adhere to the practices of morality, patience, diligence, meditation, and wisdom; does not cling to the desire realm, the form realm (rūpadhātu, referring to the realm of material existence), or the formless realm (arūpadhātu, referring to the realm of immaterial existence); does not engage in bodily actions, does not utter verbal actions, and does not arise mental actions. Thus, in all places, there is no attachment. Good man! All actions are like illusions.'

Bodhisattva Bianji asked, 'Is the Tathagata, the World-Honored One, also an illusory appearance?'

The manifested Buddha replied, 'Yes, yes. A Bodhisattva-Mahasattva should abide thus.'

Bodhisattva Bianji then said to the Buddha, 'Why is the World-Honored One also an illusory appearance?'

The manifested Buddha replied, 'No. Good man! All dharmas are illusory appearances.'

Bodhisattva Bianji said, 'Yes, yes. The nature of all dharmas is empty, all are illusory appearances. Why is my Buddha, the World-Honored One, also an illusion?'

The manifested Buddha replied, 'Good man! Is it only this Buddha who is an illusory appearance? All Tathagatas are illusory appearances.'

Bodhisattva Bianji asked, 'Who is the one who can create illusions?'

The manifested Buddha replied, 'One's own karma is pure; there is no creator of illusions or object of illusion, nor is there a self, no person, no sentient being, no life, no puruṣa (puruṣa, referring to an individual), no vijñāna (vijñāna, referring to consciousness), no pudgala (pudgala, referring to an individual), no Buddha, no ordinary being, or any such characteristics.'

Bodhisattva Bianji said to the Buddha, 'World-Honored One! How should one learn to attain Bodhi (bodhi, referring to enlightenment)?'

The manifested Buddha replied, 'There is nothing to learn in all dharmas; a Bodhisattva should learn thus. There is nothing to practice in all dharmas; a Bodhisattva should learn thus. There is nothing to fear in all dharmas; a Bodhisattva should learn thus. There is no doubt in all dharmas; a Bodhisattva should learn thus. All dharmas have no possession, no object of focus, no falsehood, no accumulation, no action, no writing, no birth, no death, no existence, no'

今有，非幻化、非色像，非智所觀、離一切想，菩薩摩訶薩應如是學。如是學者，是名正學，無所減失、亦無增長。若如是學者，無所遠離、無所戲論，無所樂、無所厭，無喜、無恚，無來、無去。若如是學，是名正學。

「是故，善男子！若有樂求阿耨多羅三藐三菩提者，當知無輪迴、無涅盤，無取、無舍，無施、無慳，無戒、無犯，無忍、無恚，無勤、無惰，無定、無亂，無智、無愚，非學、非無學，非行、非不行，無所得、無所證，無菩提、無佛法，無我想、無人想、無眾生想、無壽者想、無補特伽羅想，無法想、亦無非法想，非有想、非無想。何以故？諸法如幻化，無二、無差別，無動轉相。一切法非色取相，眼不能觀；一切法無分別相，非心所知。諸法性空，無法可行、無菩提可得。

「是故，善男子！諸菩薩摩訶薩當如是行、如是修學。若有善男子聞是說者，不生驚怖、不生疑惑，是人即能證得阿耨多羅三藐三菩提。

「複次，善男子！譬如虛空不可侵害，火不能焚、風不能轉、水不能注、塵不能坌，煙、云、雷、電皆不能著——虛空無掛礙故。菩薩摩訶薩亦復如是，心無掛礙，不為諸法之所動轉，無樂欲、無厭舍，心若虛空，蘊等諸魔所不能動。是菩薩當證阿耨多羅三藐三菩提，而

【現代漢語翻譯】現代漢語譯本：現在存在這樣一種狀態，它不是幻化，不是色相，不是智慧所能觀察到的，超越了一切思慮。菩薩摩訶薩應當這樣學習。像這樣學習，才稱得上是真正的學習，不會減少什麼，也不會增加什麼。如果像這樣學習，就不會遠離什麼，也不會戲弄什麼，沒有喜歡，沒有厭惡，沒有喜悅，沒有憎恨，沒有來，沒有去。如果像這樣學習，才稱得上是真正的學習。

『所以，善男子！如果有人樂於追求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當明白沒有輪迴，沒有涅槃（nirvana，寂滅），沒有取，沒有舍，沒有施捨，沒有慳吝，沒有持戒，沒有犯戒，沒有忍耐，沒有憎恨，沒有勤奮，沒有懈怠，沒有禪定，沒有散亂，沒有智慧，沒有愚癡，不是學習，不是無學，不是修行，不是不修行，沒有所得，沒有所證，沒有菩提（bodhi，覺悟），沒有佛法，沒有我相，沒有人相，沒有眾生相，沒有壽者相，沒有補特伽羅相（pudgala，人），沒有法相，也沒有非法相，不是有想，也不是無想。為什麼呢？因為一切法都如幻化，沒有二元性，沒有差別，沒有動轉的表象。一切法都不是色相所能捕捉的，眼睛無法觀察；一切法都沒有分別的表象，不是心所能瞭解的。諸法的自性是空性的，沒有法可以修行，沒有菩提可以證得。』

『所以，善男子！諸位菩薩摩訶薩應當這樣修行，這樣修學。如果有人聽到這些話，不產生驚恐，不產生疑惑，這個人就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

『再者，善男子！譬如虛空不可侵犯，火不能焚燒，風不能轉動，水不能注入，塵土不能覆蓋，煙、云、雷、電都不能附著——因為虛空沒有掛礙。菩薩摩訶薩也是這樣，心中沒有掛礙，不被諸法所動搖，沒有喜歡，沒有厭惡，心如虛空，五蘊等魔障都不能動搖他。這樣的菩薩將證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version: Now, there exists a state that is neither illusion nor form, neither perceived by wisdom nor separate from all thoughts. A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great being bodhisattva) should learn in this way. To learn in this way is called true learning, with nothing diminished and nothing increased. If one learns in this way, one is not separated from anything, nor does one engage in frivolous talk. There is no delight, no aversion, no joy, no hatred, no coming, no going. If one learns in this way, it is called true learning.

'Therefore, good man! If there are those who delight in seeking Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), they should know that there is no samsara (saṃsāra, cycle of rebirth), no nirvana (nirvana, liberation), no taking, no giving, no generosity, no stinginess, no precepts, no transgressions, no patience, no hatred, no diligence, no laziness, no concentration, no distraction, no wisdom, no ignorance, neither learning nor non-learning, neither practice nor non-practice, nothing to be attained, nothing to be realized, no Bodhi (bodhi, enlightenment), no Dharma (dharma, teachings), no thought of self, no thought of person, no thought of sentient beings, no thought of lifespan, no thought of pudgala (pudgala, individual), no thought of Dharma, and no thought of non-Dharma, neither thought of existence nor thought of non-existence. Why? Because all dharmas are like illusions, without duality, without difference, without the appearance of movement. All dharmas are not to be grasped by form, the eye cannot see them; all dharmas have no distinguishing characteristics, not known by the mind. The nature of all dharmas is emptiness, there is no Dharma to be practiced, no Bodhi to be attained.'

'Therefore, good man! All Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great being bodhisattva) should practice and study in this way. If there are good men who hear these words and do not become frightened or doubtful, they will be able to attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).'

'Furthermore, good man! It is like space, which cannot be harmed, fire cannot burn it, wind cannot move it, water cannot flood it, dust cannot cover it, smoke, clouds, thunder, and lightning cannot cling to it—because space has no obstructions. Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great being bodhisattva) are also like this, their minds have no obstructions, they are not moved by the dharmas, they have no desire, no aversion, their minds are like space, the skandhas (skandhas, aggregates) and other demonic influences cannot move them. Such Bodhisattvas will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).'

能普為眾生作大利益而無窮盡。」

爾時，化佛說是法已隱而不現，妙吉祥菩薩卻複本形。辯積菩薩前白妙吉祥菩薩言：「如來、世尊從何所來？適當說法，今何所往？」

妙吉祥告言：「本無所來，今亦無去。」

又問：「無來之來從何所來？」

答曰：「從如是來。」

辯積菩薩言：「如佛所言：一切如來皆幻化相。幻化相者，非所從來亦無所去耶？」

妙吉祥言：「如是，如是。如所化相無來、無去，一切法、一切眾生亦如是。」

辯積菩薩又問言：「一切法何所住？」

妙吉祥菩薩言：「諸法無自性，如是住。」

又問：「一切眾生復云何住？」

答曰：「一切眾生彼彼業報亦如是住。」

又問：「一切眾生業報云何？」

答曰：「諸法無生亦無業報，諸法平等，今如是住。」

又問：「無業報者，彼彼業報云何？」

答曰：「如所作業、如所受報，是為業報。」

又問：「眾生業報性空，當生亦爾，復云何受？」

答曰：「如真實法無業、無報，及無有生，非有、非無，是為業報。然眾生業報無亡、無失，自業性空，是真實義。」

妙吉祥菩薩說是法時，釋迦牟尼佛會中有尊者舍利子、阿難及

【現代漢語翻譯】現代漢語譯本：『能夠普遍地為眾生帶來巨大的利益，而且沒有窮盡。』

當時，化佛說完這些法之後就隱沒不見了，妙吉祥菩薩（Manjushri Bodhisattva）恢復了本來的形貌。辯積菩薩（Vyakaranasamcaya Bodhisattva）上前對妙吉祥菩薩說：『如來（Tathagata）、世尊（Bhagavan）從哪裡來？剛才說法，現在又要到哪裡去呢？』

妙吉祥回答說：『本來就沒有來處，現在也沒有去處。』

又問：『沒有來處的來，是從哪裡來的呢？』

回答說：『是從如是（tathata）的實相而來的。』

辯積菩薩說：『如佛所說：一切如來都是幻化之相。那麼幻化之相，是沒有來處也沒有去處的嗎？』

妙吉祥說：『是的，是的。如同所幻化之相沒有來、沒有去，一切法（dharma）、一切眾生（sattva）也是這樣。』

辯積菩薩又問：『一切法住在哪裡呢？』

妙吉祥菩薩說：『諸法沒有自性（svabhava），就是這樣安住的。』

又問：『一切眾生又如何安住呢？』

回答說：『一切眾生各自的業報（karma-vipaka）也是這樣安住的。』

又問：『一切眾生的業報是怎樣的呢？』

回答說：『諸法沒有生起也沒有業報，諸法是平等的，現在就是這樣安住的。』

又問：『沒有業報，那麼各自的業報又是怎樣的呢？』

回答說：『如所造的業、如所受的報，這就是業報。』

又問：『眾生的業報體性是空（sunyata）的，當生的時候也是這樣，又如何承受果報呢？』

回答說：『如真實之法，沒有業、沒有報，也沒有生，非有非無，這就是業報。然而眾生的業報不會消亡、不會遺失，自業的體性是空，這是真實的意義。』

妙吉祥菩薩說這些法的時候，釋迦牟尼佛（Sakyamuni Buddha）的法會中有尊者舍利子（Sariputra）、阿難（Ananda）以及

【English Translation】 English version: 'Able to universally create great benefit for all beings, without end.'

At that time, after the transformation Buddha finished speaking this Dharma, he disappeared without a trace, and Manjushri Bodhisattva reverted to his original form. Vyakaranasamcaya Bodhisattva then said to Manjushri Bodhisattva, 'Where did the Tathagata (如來), the World-Honored One (世尊), come from? He just finished teaching the Dharma, where is he going now?'

Manjushri replied, 'Originally there was nowhere to come from, and now there is nowhere to go.'

He asked again, 'Where does the coming from nowhere come from?'

He answered, 'It comes from suchness (tathata).'

Vyakaranasamcaya Bodhisattva said, 'As the Buddha said, all Tathagatas are illusory appearances. Are these illusory appearances without coming and without going?'

Manjushri said, 'So it is, so it is. Just as the transformed appearances have no coming and no going, all dharmas (一切法) and all sentient beings (一切眾生) are also like this.'

Vyakaranasamcaya Bodhisattva asked again, 'Where do all dharmas abide?'

Manjushri Bodhisattva said, 'All dharmas have no self-nature (svabhava), they abide in this way.'

He asked again, 'How do all sentient beings abide?'

He answered, 'All sentient beings abide in this way, according to their respective karmic retributions (karma-vipaka).'

He asked again, 'What is the karmic retribution of all sentient beings?'

He answered, 'All dharmas have no arising and no karmic retribution. All dharmas are equal, and they abide in this way now.'

He asked again, 'If there is no karmic retribution, then what are the respective karmic retributions?'

He answered, 'As the karma is created, so is the retribution received; this is karmic retribution.'

He asked again, 'If the nature of sentient beings' karmic retribution is emptiness (sunyata), and it is the same when they are born, how do they receive the retribution?'

He answered, 'According to the true Dharma, there is no karma, no retribution, and no birth; neither existent nor nonexistent, this is karmic retribution. However, the karmic retribution of sentient beings will not perish or be lost. The self-nature of karma is emptiness; this is the true meaning.'

When Manjushri Bodhisattva was speaking this Dharma, in the assembly of Sakyamuni Buddha (釋迦牟尼佛) were the venerable Sariputra (舍利子), Ananda (阿難), and

餘聲聞等，以佛威力故聞妙吉祥菩薩所說妙法。是時，舍利子即從座起，前白佛言：「世尊！希有。彼諸菩薩各以種種善巧方便宣說甚深之法，若有聞者，其誰不發阿耨多羅三藐三菩提心？」

佛告舍利子：「菩薩摩訶薩以無著心修學諸行，以無懈心宣說正法。舍利子！如菩薩所行，所得果報、所有智慧及所說法皆亦如是。如汝舍利子所行、所學皆聲聞行，有所著相；所得智慧亦復如是。」

爾時，有菩薩名光嚴，即從座起，前詣佛所而白佛言：「世尊！云何名聲聞行？」

佛言：「善男子！聲聞行者，於法有所限量，于所修行不能遠離諸相，樂離生死，趣證涅盤，厭舍眾生，不能濟度，智慧狹劣，無廣大心。所以菩薩觀聲聞行猶若愚盲。是故，菩薩心行無所著、智慧無限礙，而能廣度眾生，利益無量。」

是時光嚴菩薩復白佛言：「世尊！彼妙吉祥菩薩及諸大士莫於今時而來此會說妙法耶？我等樂聞。何以故？妙吉祥菩薩證甚深法入解脫門，以無礙辯善說法要。」

爾時，釋迦牟尼佛即以神通警覺令妙吉祥菩薩來赴法會。是時妙吉祥菩薩與二十五大菩薩及天人眾咸到釋迦牟尼佛所，各各頭面禮佛雙足，右繞三匝，住於一面。

是時光嚴菩薩即白妙吉祥菩薩言：「云何大士離於

【現代漢語翻譯】現代漢語譯本：我們這些聲聞弟子，因為佛陀的威神力，才能聽聞妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）所說的微妙佛法。這時，舍利子（Sariputra）即從座位上站起，走到佛前稟告說：『世尊！真是稀有難得。那些菩薩們各自以種種巧妙方便來宣說甚深的佛法，如果有人聽聞了，有誰不會發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）呢？』佛告訴舍利子：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以不執著的心修學各種行持，以不懈怠的心宣說真正的佛法。舍利子！正如菩薩所行持的，所得的果報、所有的智慧以及所說的佛法也都是如此。而你舍利子所行持的、所學習的都是聲聞的行持，有所執著的表相；所得的智慧也同樣是這樣。』這時，有一位菩薩名叫光嚴（Guangyan），即從座位上站起，走到佛前稟告佛說：『世尊！什麼叫做聲聞的行持呢？』佛說：『善男子！聲聞的行持，對於佛法有所取捨，對於所修行的不能遠離各種表相，喜歡脫離生死，趨向證得涅盤（Nirvana），厭棄捨離眾生，不能救濟度化，智慧狹隘淺薄，沒有廣大的心量。所以菩薩觀察聲聞的行持就像愚笨盲人一樣。因此，菩薩的心行沒有執著，智慧沒有阻礙，而能夠廣泛地度化眾生，利益無量無邊。』這時光嚴菩薩又稟告佛說：『世尊！那位妙吉祥菩薩以及各位大菩薩莫非現在要來此法會宣說微妙佛法嗎？我們很樂意聽聞。為什麼呢？妙吉祥菩薩證悟甚深佛法，進入解脫之門，以無礙的辯才善於宣說佛法的要義。』這時，釋迦牟尼佛（Sakyamuni Buddha）即以神通警覺，令妙吉祥菩薩前來參加法會。這時妙吉祥菩薩與二十五位大菩薩以及天人大眾一同來到釋迦牟尼佛的處所，各自以頭面頂禮佛的雙足，右繞佛三圈，站在一邊。這時光嚴菩薩即對妙吉祥菩薩說：『大士您是如何脫離……』

【English Translation】 English version: We, the Sravakas (hearers), were able to hear the wonderful Dharma spoken by Manjushri Bodhisattva (Bodhisattva of wisdom) due to the Buddha's power. At that time, Sariputra (one of the Buddha's main disciples) rose from his seat, stepped forward, and said to the Buddha: 'World Honored One! It is rare and wonderful. Those Bodhisattvas each use various skillful means to proclaim the profound Dharma. If anyone hears it, who would not generate the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' The Buddha told Sariputra: 'Bodhisattva-Mahasattvas (great Bodhisattvas) cultivate all practices with a non-attached mind and proclaim the true Dharma with an unflagging mind. Sariputra! As the Bodhisattvas act, so are the resulting rewards, all wisdom, and the Dharma they speak. As you, Sariputra, act and learn, all are Sravaka practices, with attached appearances; the wisdom you gain is also like this.' At that time, there was a Bodhisattva named Guangyan (Radiant Splendor), who rose from his seat, went before the Buddha, and said to the Buddha: 'World Honored One! What is called Sravaka practice?' The Buddha said: 'Good man! Sravaka practice is to be attached to the Dharma, unable to distance oneself from appearances in practice, delighting in escaping birth and death, striving to attain Nirvana (liberation),厭舍眾生(disgusted with abandoning sentient beings), unable to save and liberate them, with narrow and inferior wisdom, and without a vast mind. Therefore, Bodhisattvas view Sravaka practice as if it were foolish and blind. Therefore, the Bodhisattva's mind acts without attachment, wisdom is without obstruction, and they can widely liberate sentient beings, benefiting immeasurable beings.' At that time, Bodhisattva Guangyan again said to the Buddha: 'World Honored One! Is that Manjushri Bodhisattva and the great beings coming to this assembly now to speak the wonderful Dharma? We would be delighted to hear it. Why? Manjushri Bodhisattva has realized the profound Dharma, entered the gate of liberation, and is skilled at speaking the essentials of the Dharma with unobstructed eloquence.' At that time, Sakyamuni Buddha (the historical Buddha) immediately used his supernatural powers to awaken Manjushri Bodhisattva, causing him to come to the Dharma assembly. At that time, Manjushri Bodhisattva, with twenty-five great Bodhisattvas and a multitude of gods and humans, all came to Sakyamuni Buddha's place, each bowing their heads to the Buddha's feet, circumambulating the Buddha three times to the right, and standing on one side. At that time, Bodhisattva Guangyan said to Manjushri Bodhisattva: 'How does a great being depart from...'

佛所，異處說法？」

妙吉祥答言：「佛所說法甚深難解，離諸語言，非我能知。」

光嚴菩薩言：「佛所說法甚深難解。如大士者智慧無量尚不能知，我等云何當能瞭解？」

妙吉祥菩薩言：「唯佛與佛而悉通達，非如來者不能信悟。是故，我今隨力演說其所說法，但如法說，于真際法界非離、非不離，如是所說是名說法。于諸語言、于諸戲論、于諸名相、于諸生滅，亦非離、非不離，諸法平等，是名說法。諸法無自相、無他相，無法相、亦無非法相，非輪迴相、非涅盤相，是名說法。」

爾時，釋迦牟尼佛讚妙吉祥菩薩言：「善哉，善哉。如汝妙吉祥所說是真說法。何以故？諸法離言、離一切想，無大法、無小法，斷諸分別，非三昧心所觀所見，未有一法若增、若減。如是說法是名解法，即名見佛。」

是時釋迦牟尼佛說此法時，會中有八千菩薩證無生法忍。

有二百天子先發大乘心不久，而作是念：「佛法甚深，難解難知，不能窮盡，而我等終不能解了深義，行諸勝行，趣證無上菩提。不若於聲聞、緣覺之果趣求涅盤，定無疑惑。」於是退轉大乘心。

爾時，世尊知諸天子心所思念，告諸天子言：「汝等勿起懈怠心、退失大乘行，當發阿耨多羅三藐三菩提心，堅固

【現代漢語翻譯】現代漢語譯本：『佛陀在不同的地方說法嗎？』

妙吉祥菩薩回答說：『佛陀所說的法非常深奧難以理解，超越了一切語言，不是我所能理解的。』

光嚴菩薩說：『佛陀所說的法非常深奧難以理解。像妙吉祥菩薩這樣智慧無量的人尚且不能理解，我們又怎麼能夠理解呢？』

妙吉祥菩薩說：『只有佛與佛之間才能完全通達，不是如來（Tathagata）境界的人不能相信和領悟。因此，我現在盡我所能地演說佛陀所說的法，只是如實地說法，對於真際法界（Dharmadhatu）來說，既不是分離，也不是不分離，這樣所說的法就叫做說法。對於各種語言、各種戲論、各種名相、各種生滅，也不是分離，也不是不分離，諸法平等，這就叫做說法。諸法沒有自相、沒有他相，沒有法相、也沒有非法相，不是輪迴相、也不是涅盤相，這就叫做說法。』

這時，釋迦牟尼佛（Sakyamuni Buddha）讚歎妙吉祥菩薩說：『說得好，說得好。像你妙吉祥菩薩所說的才是真正的說法。為什麼呢？諸法超越了語言、超越了一切思慮，沒有大法、沒有小法，斷絕了一切分別，不是三昧（Samadhi）之心所能觀照和見到的，沒有一法可以增加或減少。像這樣說法就叫做理解法，也就是見佛。』

這時，釋迦牟尼佛說此法時，法會中有八千菩薩證得了無生法忍（Anutpattika-dharma-kshanti）。

有二百位天子（Devas）先前發起了大乘（Mahayana）之心，但時間不長，就產生了這樣的想法：『佛法非常深奧，難以理解和知曉，無法窮盡，而我們最終也不能理解其中的深義，奉行各種殊勝的修行，去證得無上菩提（Anuttara-samyak-sambodhi）。不如去追求聲聞（Sravaka）、緣覺（Pratyekabuddha）的果位，趣向涅盤（Nirvana），一定不會有疑惑。』於是他們退轉了大乘之心。

這時，世尊（Bhagavan）知道這些天子心中所思所想，告訴這些天子說：『你們不要生起懈怠之心，退失大乘的修行，應當發起阿耨多羅三藐三菩提心，堅定不移。』

【English Translation】 English version: 『Did the Buddha teach in different places?』

Manjushri (妙吉祥) replied, 『The Dharma taught by the Buddha is extremely profound and difficult to understand, beyond all language, and not something I can comprehend.』

Prabha-vyuha Bodhisattva (光嚴菩薩) said, 『The Dharma taught by the Buddha is extremely profound and difficult to understand. Even great beings like Manjushri, with immeasurable wisdom, cannot fully understand it. How can we possibly comprehend it?』

Manjushri Bodhisattva (妙吉祥菩薩) said, 『Only Buddhas can fully understand each other; those who are not Tathagatas (如來) cannot believe and realize it. Therefore, I will now explain the Dharma as taught by the Buddha to the best of my ability, speaking only according to the Dharma. Regarding the true realm of Dharmadhatu (真際法界), it is neither separate nor not separate. Such a teaching is called Dharma teaching. Regarding all languages, all frivolous talks, all names and forms, all arising and ceasing, it is also neither separate nor not separate. All dharmas are equal; this is called Dharma teaching. All dharmas have no self-nature, no other-nature, no dharma-nature, and no non-dharma-nature, neither samsara-nature nor nirvana-nature; this is called Dharma teaching.』

At that time, Shakyamuni Buddha (釋迦牟尼佛) praised Manjushri Bodhisattva, saying, 『Excellent, excellent. What you, Manjushri, have said is the true Dharma teaching. Why? Because all dharmas are beyond language, beyond all thoughts, without great Dharma, without small Dharma, cutting off all discriminations, not something that can be observed or seen by the mind in Samadhi (三昧). There is not a single dharma that can be increased or decreased. Such a teaching is called understanding the Dharma, which is also called seeing the Buddha.』

At that time, when Shakyamuni Buddha spoke this Dharma, eight thousand Bodhisattvas in the assembly attained Anutpattika-dharma-kshanti (無生法忍).

Two hundred Devas (天子) who had previously generated the mind of Mahayana (大乘), but not for long, had this thought: 『The Buddha's Dharma is extremely profound, difficult to understand and know, and cannot be exhausted. We will ultimately not be able to understand its deep meaning, practice various superior practices, and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提). It is better to seek Nirvana (涅盤) through the fruits of Sravakas (聲聞) and Pratyekabuddhas (緣覺), without any doubt.』 Thus, they retreated from the Mahayana mind.

At that time, the Bhagavan (世尊), knowing the thoughts in the minds of these Devas, told them, 『Do not give rise to a lazy mind and lose the practice of Mahayana. You should generate the mind of Anuttara-samyak-sambodhi and be steadfast.』

無退。」

爾時，釋迦牟尼佛為欲度諸天子故，即化一長者身，手持滿缽眾味飲食來入法會。到佛所已，以所持食奉上世尊，然後頭面禮世尊足，而作是言：「唯愿世尊哀愍我故，受我此食。」是時世尊隨長者意而受此食。

於是妙吉祥菩薩從座而起，合掌恭敬，前白佛言：「世尊！佛所受食無有限量，應遍法界而無所著，無施者、無受者，悉皆平等，如法受食。」

爾時，舍利子心生疑念：「施食長者從何所來？豈非妙吉祥菩薩所化而作佛事？」

爾時，世尊知舍利子心之疑念，即告舍利子言：「汝舍利子勿作是念，若來、若去，佛自知時。」

爾時，世尊以所受食擲缽置地。其所擲缽于下方世界各各佛剎現說法者，一一佛前缽皆至彼。

諸佛弟子各發問言：「此缽從何所來？」

諸佛皆為告言：「上方世界名曰娑婆，有佛、世尊號釋迦牟尼，今現說法。此缽從彼而來，為欲教化諸菩薩故。」

其缽下過七十二殑伽河沙數佛剎，有世界名光明，佛號光明王如來、應供、正等正覺，現在說法，于彼佛前虛空中住。

爾時，釋迦牟尼佛擲是缽已，即告尊者舍利子言：「汝舍利子！當以神力觀所擲缽今在何處、於何所住？」

是時舍利子即入十千三摩地門

【現代漢語翻譯】現代漢語譯本：『無退。』

爾時，釋迦牟尼佛（Sakyamuni Buddha）爲了度化諸天子，便化現為一個長者的身形，手中拿著盛滿各種美味飲食的缽，來到法會之中。到達佛陀所在之處后，將所持的食物供奉給世尊，然後以頭面頂禮世尊的雙足，並說道：『唯愿世尊慈悲憐憫我，接受我這份食物。』這時，世尊順應長者的心意，接受了這份食物。

於是，妙吉祥菩薩（Manjushri Bodhisattva）從座位上起身，合掌恭敬，上前對佛陀說道：『世尊！佛陀所接受的食物沒有**，應當遍及整個法界而無所執著，沒有施予者，也沒有接受者，一切都平等無二，如法受食。』

這時，舍利子（Sariputra）心中生起疑問：『供養食物的長者是從哪裡來的？難道不是妙吉祥菩薩所化現，以此來行佛事嗎？』

這時，世尊知道舍利子心中的疑慮，便告訴舍利子說：『你舍利子不要這樣想，關於來和去，佛陀自然知道時機。』

這時，世尊將所接受的食物連同缽一起擲向地面。這所擲的缽在下方世界的各個佛剎中，凡是有說法者的地方，每一個佛陀面前都出現了這個缽。

諸佛的弟子們各自發問說：『這個缽是從哪裡來的？』

諸佛都告訴他們說：『上方世界名為娑婆（Saha），有一尊佛，世尊，名為釋迦牟尼（Sakyamuni），現在正在說法。這個缽是從他那裡來的，爲了教化諸菩薩的緣故。』

這個缽向下經過了七十二殑伽河沙（Ganges River sands）數目的佛剎，有一個世界名為光明，佛號光明王如來（Light King Tathagata）、應供（Worthy of Offerings）、正等正覺（Perfectly Enlightened One），現在正在說法，這個缽停留在那位佛陀面前的虛空中。

這時，釋迦牟尼佛擲出缽后，便告訴尊者舍利子說：『你舍利子！應當用你的神通力觀察我所擲的缽現在在哪裡，停留在什麼地方？』

這時，舍利子立即進入了十千三摩地門（ten thousand Samadhi gates）。

【English Translation】 English version: 『No retreat.』

At that time, Sakyamuni Buddha, in order to liberate the gods, transformed into the body of an elder, holding a bowl filled with various delicious foods, and entered the Dharma assembly. Having arrived at the place where the Buddha was, he offered the food he was holding to the World-Honored One, then bowed his head and face to the feet of the World-Honored One, and said: 『May the World-Honored One have compassion on me and accept this food of mine.』 At that time, the World-Honored One accepted this food according to the elder's intention.

Then, Manjushri Bodhisattva arose from his seat, joined his palms respectfully, and stepped forward to say to the Buddha: 『World-Honored One! The food accepted by the Buddha has no **, it should pervade the entire Dharma realm without any attachment, there is no giver, and there is no receiver, all are equal and without distinction, and the food is received according to the Dharma.』

At that time, Sariputra had doubts in his mind: 『Where did the elder who offered the food come from? Could it be that he was transformed by Manjushri Bodhisattva to perform the Buddha's work?』

At that time, the World-Honored One knew the doubts in Sariputra's mind, and told Sariputra: 『You, Sariputra, do not think like this, as for coming and going, the Buddha knows the time naturally.』

At that time, the World-Honored One threw the received food and bowl to the ground. The thrown bowl appeared in each of the Buddha lands in the lower world, and in front of each Buddha who was expounding the Dharma.

The disciples of the Buddhas each asked: 『Where did this bowl come from?』

The Buddhas all told them: 『The world above is called Saha, there is a Buddha, the World-Honored One, named Sakyamuni, who is now expounding the Dharma. This bowl came from him, for the purpose of teaching and transforming the Bodhisattvas.』

The bowl passed through seventy-two Ganges River sands number of Buddha lands downwards, there is a world named Light, the Buddha is named Light King Tathagata, Worthy of Offerings, Perfectly Enlightened One, now expounding the Dharma, and the bowl stayed in the empty space in front of that Buddha.

At that time, after Sakyamuni Buddha threw the bowl, he told the Venerable Sariputra: 『You, Sariputra! You should use your divine power to observe where the bowl I threw is now, and where it is staying?』

At that time, Sariputra immediately entered the ten thousand Samadhi gates.

，于其定中以自智力及佛神通力於十千佛剎遍觀此缽，不見所住。從定出已而白佛言：「世尊！如我所觀，經十千佛剎，不見此缽所住之處。」

爾時，世尊即告尊者大目乾連言：「汝大目乾連！當以神力觀所擲缽何所而住？」

是時尊者大目乾連承佛聖旨，即入八千三摩地門，于其定中以自通力于下方世界經八千佛剎遍觀此缽，亦不見所住。從定出已，前白佛言：「世尊！我以自通力于下方世界經八千佛剎，不見此缽所住之處。」

爾時，世尊即告尊者須菩提言：「汝當以神通力觀所擲缽今在何處、於何處住？」

須菩提承佛聖旨，即入萬二千三摩地門，于其定中經萬二千佛剎遍觀此缽，不見所住。從定出已，前白佛言：「世尊！我以自通力經萬二千佛剎遍觀此缽，不見所住。」

如是，五百聲聞弟子各各以自神通及天眼力遍觀此缽，皆不能見。

爾時，尊者須菩提前白慈氏菩薩摩訶薩言：「仁者受一生記，當補佛處。惟愿今時入三摩地觀缽所往，示諸大眾。」

慈氏菩薩告須菩提言：「尊者！然我受一生記當得阿耨多羅三藐三菩提，所有妙吉祥菩薩一切三摩地門名字尚不能知，何況證入？唯妙吉祥菩薩悉能證之、所作所行無不通達。須菩提！諸佛、如來所作，今我豈

【現代漢語翻譯】現代漢語譯本：這時，舍利弗（Sariputra）從禪定中出來，用自己的智慧和佛的神通力，在十千個佛剎（Buddha-kshetra，佛所教化的世界）中遍觀這個缽，卻沒看到它在哪裡。從禪定中出來后，他稟告佛說：『世尊！據我所觀察，經過十千個佛剎，沒有看到這個缽停留在哪裡。』這時，世尊就告訴尊者大目乾連（Mahamaudgalyayana）說：『你，大目乾連！應當用神通力觀察我所投擲的缽停留在哪裡？』當時，尊者大目乾連領受佛的聖旨，立即進入八千個三摩地（Samadhi，禪定）之門，在禪定中用自己的神通力，在下方世界經過八千個佛剎遍觀這個缽，也沒有看到它在哪裡。從禪定中出來后，他向前稟告佛說：『世尊！我用自己的神通力在下方世界經過八千個佛剎，沒有看到這個缽停留在哪裡。』這時，世尊就告訴尊者須菩提（Subhuti）說：『你應當用神通力觀察我所投擲的缽現在在哪裡，停留在哪裡？』須菩提領受佛的聖旨，立即進入一萬二千個三摩地之門，在禪定中經過一萬二千個佛剎遍觀這個缽，也沒有看到它在哪裡。從禪定中出來后，他向前稟告佛說：『世尊！我用自己的神通力經過一萬二千個佛剎遍觀這個缽，沒有看到它停留在哪裡。』像這樣，五百位聲聞（Sravaka，聽聞佛法而修行的弟子）弟子各自用自己的神通和天眼力遍觀這個缽，都不能看到。這時，尊者須菩提向前對慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，彌勒菩薩摩訶薩）說：『仁者您已受到一生補處的授記，將來應當成佛。希望您現在進入三摩地觀察缽的去向，向大眾展示。』慈氏菩薩告訴須菩提說：『尊者！雖然我已受到一生補處的授記，將來能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），但對於妙吉祥菩薩（Manjusri Bodhisattva，文殊菩薩）的一切三摩地之門的名字尚且不能知道，更何況是證入？只有妙吉祥菩薩完全能夠證入，所作所行沒有不通達的。須菩提！諸佛、如來所作的事情，我怎麼能做到呢？』

【English Translation】 English version: Then, Sariputra, emerging from his Samadhi, using his own wisdom and the Buddha's supernatural power, thoroughly observed this bowl throughout ten thousand Buddha-kshetras (Buddha-fields, Buddha's lands), but did not see where it was. Having emerged from Samadhi, he reported to the Buddha, saying: 'World Honored One! According to my observation, having traversed ten thousand Buddha-kshetras, I did not see where this bowl was staying.' At that time, the World Honored One then told the Venerable Mahamaudgalyayana: 'You, Mahamaudgalyayana! You should use your supernatural power to observe where the bowl I threw is staying?' At that time, the Venerable Mahamaudgalyayana, receiving the Buddha's sacred decree, immediately entered eight thousand Samadhi gates, and in his Samadhi, using his own supernatural power, thoroughly observed this bowl throughout eight thousand Buddha-kshetras in the lower world, but also did not see where it was staying. Having emerged from Samadhi, he stepped forward and reported to the Buddha, saying: 'World Honored One! I used my own supernatural power to traverse eight thousand Buddha-kshetras in the lower world, but did not see where this bowl was staying.' At that time, the World Honored One then told the Venerable Subhuti: 'You should use your supernatural power to observe where the bowl I threw is now, and where it is staying?' Subhuti, receiving the Buddha's sacred decree, immediately entered twelve thousand Samadhi gates, and in his Samadhi, thoroughly observed this bowl throughout twelve thousand Buddha-kshetras, but did not see where it was staying. Having emerged from Samadhi, he stepped forward and reported to the Buddha, saying: 'World Honored One! I used my own supernatural power to traverse twelve thousand Buddha-kshetras, but did not see where this bowl was staying.' In this way, five hundred Sravaka (Hearer, a disciple who attains enlightenment by hearing the teachings) disciples each used their own supernatural powers and heavenly eye power to thoroughly observe this bowl, but none could see it. At that time, the Venerable Subhuti stepped forward and said to Maitreya Bodhisattva-Mahasattva: 'Benevolent One, you have received the prediction of becoming a Buddha in your next life. I hope that you will now enter Samadhi to observe where the bowl has gone, and show it to the assembly.' Maitreya Bodhisattva told Subhuti: 'Venerable One! Although I have received the prediction of becoming a Buddha in my next life and will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), I do not even know the names of all the Samadhi gates of Manjusri Bodhisattva (Bodhisattva of Wisdom), let alone enter them. Only Manjusri Bodhisattva is fully capable of entering them, and everything he does and practices is unobstructed. Subhuti! How can I do what the Buddhas and Tathagatas do?'

能知耶？是故，我今神通、智慧未逮于妙吉祥菩薩。而今世尊所擲之缽，唯妙吉祥可知所住，降茲已往皆莫能知。」

是時須菩提前白佛言：「世尊！彼妙吉祥菩薩功德尊勝，自舍如來無能過者，應知世尊所擲之缽。惟愿世尊敕妙吉祥菩薩以大神通取缽赴會，示諸大眾而作佛事。」

於時世尊即告妙吉祥菩薩言：「妙吉祥！汝知此缽當何所往，復何所住。」

於是妙吉祥菩薩承佛語已，而作是念：「我今不起于座、不離佛會、不隱其身，當取此缽示諸大眾。」作是念已即入三摩地，于其定中舒其右手，于下方界過一一佛剎。於一一佛前，其手發聲作如是言：「我今敬禮諸佛，我師釋迦牟尼佛問訊世尊：『少病、少惱，起居輕利，安樂行不？』」伸問訊已，其手於一一毛孔放百千俱胝光明，一一光明有百千蓮華，一一華上各有如來坐于其上，一一如來各各讚歎釋迦牟尼佛。一一世界皆悉六種震動，現大光明遍照佛土，復現幢幡、傘蓋、種種嚴飾之具而作佛事。如是，一一佛剎悉皆如是，度七十二殑伽沙數佛剎已到光明王佛所，其手發聲致敬問訊亦復如是。復放百千光明，一一光中有百千蓮華，一一華上皆有佛坐，諸佛各各讚歎釋迦如來，光明交照，洞徹無量。

爾時，光明王佛會中有菩薩名曰

【現代漢語翻譯】現代漢語譯本：能知道嗎？因此，我現在的神通和智慧還不及妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）。現在世尊所投擲的缽，只有妙吉祥菩薩能夠知道它在哪裡，從那以後，誰都不能知道了。」

這時，須菩提（Subhuti）稟告佛說：「世尊！那位妙吉祥菩薩功德尊貴殊勝，除了如來，沒有人能超過他，應該知道世尊所投擲的缽。惟愿世尊命令妙吉祥菩薩以大神通取回缽來赴會，向大眾展示，以此來作佛事。」

這時，世尊就告訴妙吉祥菩薩說：「妙吉祥！你知道這個缽將往何處去，又將停留在何處嗎？」

於是妙吉祥菩薩領受佛的教誨后，心中這樣想：『我現在不起身離開座位，不離開佛的集會，不隱藏我的身形，就能夠取回這個缽，展示給大眾。』這樣想著，就進入三摩地（Samadhi，禪定），在禪定中伸出右手，經過下方世界一個又一個的佛剎（Buddha-kshetra，佛土）。在每一個佛前，他的手發出聲音，這樣說道：『我現在恭敬頂禮諸佛，我的老師釋迦牟尼佛（Sakyamuni Buddha）問候世尊：『少病少惱，起居輕便順利，安樂嗎？』伸出手問候完畢，他的手從每一個毛孔放出成百上千俱胝（koti，印度數字單位）的光明，每一道光明中都有成百上千的蓮花，每一朵蓮花上都有一位如來（Tathagata，佛）坐在上面，每一位如來都各自讚嘆釋迦牟尼佛。每一個世界都發生六種震動，顯現出巨大的光明遍照佛土，又顯現出幢幡、傘蓋、各種莊嚴的裝飾品，以此來作佛事。』像這樣，每一個佛剎都完全一樣，度過七十二殑伽沙（Ganges sand，恒河沙）數目的佛剎后，到達光明王佛（Light King Buddha）所在之處，他的手發出聲音致敬問候，也像前面一樣。又放出成百上千的光明，每一道光明中都有成百上千的蓮花，每一朵蓮花上都有一位佛坐在上面，諸佛各自讚嘆釋迦如來，光明交相輝映，洞徹無量。

這時，光明王佛的集會中有一位菩薩名叫

【English Translation】 English version: 'Can [anyone] know? Therefore, my current supernatural powers and wisdom have not reached Manjushri Bodhisattva (Manjushri Bodhisattva, 文殊菩薩). Now, only Manjushri Bodhisattva can know where the bowl that the World-Honored One has thrown is; after that, no one can know.'

At that time, Subhuti (Subhuti) said to the Buddha, 'World-Honored One! That Manjushri Bodhisattva's merits are noble and supreme. No one can surpass him except the Tathagata. He should know the bowl that the World-Honored One has thrown. May the World-Honored One order Manjushri Bodhisattva to use his great supernatural powers to retrieve the bowl and come to the assembly, show it to the masses, and perform Buddhist deeds.'

At that time, the World-Honored One told Manjushri Bodhisattva, 'Manjushri! Do you know where this bowl will go and where it will stay?'

Then, Manjushri Bodhisattva, having received the Buddha's instructions, thought to himself, 'Now, without rising from my seat, without leaving the Buddha's assembly, and without concealing my form, I can retrieve this bowl and show it to the masses.' Thinking this, he entered Samadhi (Samadhi, 禪定). In his Samadhi, he extended his right hand, passing through one Buddha-kshetra (Buddha-kshetra, 佛土) after another in the lower realms. Before each Buddha, his hand made a sound, saying, 'I now respectfully bow to all Buddhas. My teacher, Sakyamuni Buddha (Sakyamuni Buddha), sends greetings to the World-Honored One: 'Are you free from illness and affliction, are your movements light and easy, and are you at peace?'' After extending the greetings, his hand emitted hundreds of thousands of kotis (koti, 印度數字單位) of light from each pore. Each ray of light had hundreds of thousands of lotuses, and on each lotus sat a Tathagata (Tathagata, 佛). Each Tathagata praised Sakyamuni Buddha. Each world experienced six kinds of tremors, manifesting great light that illuminated the Buddha-lands, and also manifesting banners, canopies, and various adornments to perform Buddhist deeds.' In this way, each Buddha-kshetra was exactly the same. After passing through seventy-two Ganges sands (Ganges sand, 恒河沙) of Buddha-kshetras, he arrived at the place of Light King Buddha (Light King Buddha). His hand made a sound to pay respects and send greetings, just as before. Again, he emitted hundreds of thousands of light, and in each ray of light were hundreds of thousands of lotuses, and on each lotus sat a Buddha. The Buddhas each praised Sakyamuni Tathagata, and the lights intertwined, illuminating immeasurably.

At that time, in the assembly of Light King Buddha, there was a Bodhisattva named

光幢，從座而起，前白光明王如來言：「此手何來？現如是相，放此光明，復于光中現如是蓮華，于其華上有諸如來，各各讚歎釋迦牟尼佛。是相云何？愿佛宣示。」

爾時，光明王如來告光幢菩薩言：「上方去此七十二殑伽沙數佛剎，有世界名娑婆，佛號釋迦牟尼應、正等覺，現在說法教化眾生。彼有菩薩名妙吉祥，具大功德，被不思議精進鎧，有大智力，已到彼岸。是菩薩于彼釋迦牟尼佛會中不起于座，舒其右手來取其缽。以是緣故，有斯瑞應。」

爾時，光明王如來從於眉間放大光明，普照七十二殑伽沙數佛剎，上至娑婆世界，廣大照曜。而此世界所有眾生蒙光照者，得大快樂如轉輪王，所有修菩薩行者蒙光所照皆得其果自行圓滿，所有諸大菩薩皆得日光三摩地門，所有修聲聞行者皆得八解脫法門。彼光明王佛剎諸菩薩承如來光，皆得見此娑婆世界釋迦牟尼佛，並妙吉祥菩薩、諸聲聞眾圍繞說法。

爾時，光幢菩薩摩訶薩見此娑婆世界眾生業濁而生悲泣，即白光明王如來言：「世尊！我承佛光明得見彼娑婆世界，而此世界穢惡充滿，諸大菩薩生於彼處，譬如吠琉璃寶沒于泥中。是事云何？」

爾時，光明王如來告光幢菩薩言：「善男子！勿作是言。我此世界諸修菩薩行者於十劫中修習

【現代漢語翻譯】現代漢語譯本：光幢菩薩從座位上站起來，走到白光明王如來面前說：『這隻手從哪裡來？顯現這樣的相，放出這樣的光明，又在光明中顯現這樣的蓮花，在蓮花上有諸位如來，各自讚嘆釋迦牟尼佛（Sakyamuni Buddha）。這是什麼景象？希望佛陀宣說指示。』這時，光明王如來告訴光幢菩薩（Guangchuang Bodhisattva）說：『上方距離這裡七十二殑伽沙（Ganges sands）數目的佛剎（Buddha-land），有一個世界名叫娑婆（Saha），佛號釋迦牟尼（Sakyamuni），是應供、正等覺。現在在那裡說法教化眾生。那個世界有一位菩薩名叫妙吉祥（Manjushri），具有大功德，披著不可思議的精進鎧甲，有大智慧力，已經到達彼岸。這位菩薩在那釋迦牟尼佛的法會中，沒有離開座位，伸出右手來取他的缽。因為這個緣故，才有這樣的瑞應。』這時，光明王如來從眉間放出大光明，普遍照耀七十二殑伽沙數目的佛剎，向上到達娑婆世界，廣大地照耀。而這個世界所有被光明照到的眾生，得到極大的快樂，如同轉輪王（Chakravartin）；所有修行菩薩行的人被光明照到，都得到他們的果報，自行圓滿；所有諸大菩薩都得到日光三摩地（Sunlight Samadhi）法門；所有修行聲聞行的人都得到八解脫（Eight Liberations）法門。那些光明王佛剎的菩薩們，承受如來的光明，都得見這個娑婆世界的釋迦牟尼佛，以及妙吉祥菩薩、諸聲聞眾圍繞著說法。這時，光幢菩薩摩訶薩（Guangchuang Bodhisattva-Mahasattva）見到這個娑婆世界的眾生業障深重而悲傷哭泣，就對光明王如來說：『世尊！我承蒙佛的光明，得見那個娑婆世界，而這個世界污穢惡濁充滿，諸大菩薩生在那裡，譬如吠琉璃（vaidurya）寶沒在泥土中。這是怎麼回事？』這時，光明王如來告訴光幢菩薩說：『善男子！不要這樣說。我這個世界的諸位修行菩薩行的人，在十劫（kalpa）中修習

【English Translation】 English version: Then, Guangchuang Bodhisattva rose from his seat, approached the Tathagata White Light King, and said: 'From whence comes this hand? It manifests such a form, emits such light, and within the light appears such a lotus flower, upon which are various Tathagatas, each praising Sakyamuni Buddha. What is this phenomenon? May the Buddha explain and reveal it.' At that time, the Tathagata White Light King told Guangchuang Bodhisattva: 'Above, beyond seventy-two Ganges sands of Buddha-lands from here, there is a world named Saha, where the Buddha is named Sakyamuni, worthy of offerings, perfectly enlightened. He is now teaching and transforming sentient beings there. In that world, there is a Bodhisattva named Manjushri, possessing great merit, adorned with the armor of inconceivable diligence, having great wisdom and power, and having reached the other shore. This Bodhisattva, in the assembly of that Sakyamuni Buddha, without rising from his seat, extends his right hand to take his bowl. Because of this reason, there is such an auspicious response.' Then, the Tathagata White Light King emitted great light from between his eyebrows, universally illuminating seventy-two Ganges sands of Buddha-lands, reaching up to the Saha world, shining broadly. And all sentient beings in this world who were illuminated by the light received great joy, like a Chakravartin; all those who practiced the Bodhisattva path, illuminated by the light, all attained their fruits, their self-practice perfected; all the great Bodhisattvas attained the Sunlight Samadhi gate; all those who practiced the Sravaka path attained the Eight Liberations. The Bodhisattvas in that Buddha-land of the White Light King, receiving the light of the Tathagata, all saw Sakyamuni Buddha in this Saha world, along with Manjushri Bodhisattva and the assembly of Sravakas surrounding him, teaching the Dharma. At that time, Guangchuang Bodhisattva-Mahasattva, seeing the heavy karmic defilements of the sentient beings in this Saha world, wept with sorrow, and said to the Tathagata White Light King: 'World Honored One! I, receiving the light of the Buddha, have seen that Saha world, and this world is filled with filth and evil. The great Bodhisattvas are born there, like a vaidurya gem submerged in mud. What is the reason for this?' At that time, the Tathagata White Light King told Guangchuang Bodhisattva: 'Good man! Do not speak thus. The practitioners of the Bodhisattva path in my world, practicing for ten kalpas'

禪定，而不及彼娑婆世界眾生髮起一念慈悲喜捨之心，便能獲于無量功德、滅除一切煩惱重障。何以故？娑婆世界眾生猛利。是故，諸菩薩生於彼中為護佛法故，汝今勿應而生悲泣。」

爾時，釋迦牟尼佛會中諸菩薩眾蒙光照已即白佛言：「世尊！何緣有此光明，普能照曜，亦令我等生大適悅、諸眾生等滅諸煩惱？」

釋迦牟尼佛告諸菩薩言：「善男子！下方去此七十二殑伽沙佛剎，有世界名曰光明，有佛、如來名光明王，應、正等覺，現在說法，教化眾生。彼佛眉間放大光明照此世界。」

是時諸菩薩復白佛言：「世尊！我今欲見彼光明世界、光明王佛及諸菩薩，愿佛以神通力令我得見。」

爾時，釋迦牟尼佛現其足下千輻輪相，于其輪中放大光明，下照七十二殑伽沙數世界至光明王佛剎，廣大照曜。是時諸菩薩眾乘佛光明，皆得見彼光明王佛及諸菩薩已，而能獲妙高燈三摩地法門。

於時下方一一佛剎光明普照，與此娑婆世界互得相見，迥無障礙。如是，下方諸世界乃至光明王佛剎諸菩薩眾，與此娑婆世界諸菩薩互相觀見，各得瞻敬。譬如日光去其闇暝，一切眾生各得相見亦復如是。是時，彼諸菩薩各各發起精進之心，趣求大果。

爾時，妙吉祥菩薩舒手至光明王如來前，

【現代漢語翻譯】現代漢語譯本：即使是禪定，也比不上娑婆世界（Saha World，指我們所居住的這個世界）的眾生髮起一念慈悲喜捨之心，因為後者能獲得無量的功德，滅除一切煩惱和深重的業障。為什麼呢？因為娑婆世界的眾生根性猛利。因此，諸位菩薩才會降生於這個世界，爲了守護佛法。你們現在不應該悲傷哭泣。

這時，釋迦牟尼佛（Sakyamuni Buddha）法會中的諸位菩薩，蒙受佛光照耀后，對佛說：『世尊！是什麼因緣，有這樣的光明，普遍照耀，也讓我們生起極大的喜悅，使眾生滅除各種煩惱？』

釋迦牟尼佛告訴諸位菩薩：『善男子！從下方經過七十二殑伽沙（Ganges sand，數量極多的意思）佛剎，有一個世界名叫光明，有一尊佛，名為光明王如來（Light King Tathagata），應、正等覺（應供、正遍知，佛的稱號），現在正在說法，教化眾生。那尊佛從眉間放出大光明，照耀這個世界。』

這時，諸位菩薩再次對佛說：『世尊！我們現在想見那個光明世界、光明王佛以及諸位菩薩，希望佛以神通力讓我們得見。』

這時，釋迦牟尼佛顯現他足下的千輻輪相，從輪中放出大光明，向下照耀七十二殑伽沙數的世界，直到光明王佛的佛剎，廣大地照耀。這時，諸位菩薩乘坐佛的光明，都得見光明王佛以及諸位菩薩，並且能夠獲得妙高燈三摩地（Wonderful High Lamp Samadhi，一種禪定狀態）法門。

這時，下方每一個佛剎的光明普遍照耀，與這個娑婆世界互相得見，沒有任何障礙。像這樣，下方諸世界乃至光明王佛剎的諸位菩薩，與這個娑婆世界的諸位菩薩互相觀見，各自得以瞻仰敬禮。譬如日光碟機散黑暗，一切眾生各自得見一樣。這時，那些菩薩各自發起精進之心，趨向追求大果。

這時，妙吉祥菩薩（Manjushri Bodhisattva）伸出手到光明王如來面前。

【English Translation】 English version: Even meditative concentration cannot compare to a single thought of loving-kindness, compassion, joy, and equanimity arising in the minds of sentient beings in the Saha World (Saha World, referring to the world we live in), because the latter can obtain immeasurable merit and eliminate all afflictions and heavy karmic obstacles. Why? Because the sentient beings in the Saha World are fierce in their nature. Therefore, the Bodhisattvas are born into this world to protect the Buddha-dharma. You should not be weeping in sorrow now.

At that time, the Bodhisattvas in the assembly of Sakyamuni Buddha, having been illuminated by the Buddha's light, said to the Buddha: 'World Honored One! What is the cause and condition for this light, which universally illuminates and also brings great joy to us, and causes sentient beings to eliminate all afflictions?'

Sakyamuni Buddha told the Bodhisattvas: 'Good men! Going downwards from here through seventy-two Ganges sand (Ganges sand, meaning extremely numerous) Buddha-lands, there is a world called Luminous, and there is a Buddha, a Tathagata (Tathagata, meaning Thus Come One), named Light King Tathagata (Light King Tathagata), Worthy of Offerings, Perfectly and Completely Awakened (Worthy of Offerings, Perfectly Enlightened, titles of the Buddha), now speaking the Dharma, teaching and transforming sentient beings. That Buddha emits great light from between his eyebrows, illuminating this world.'

At that time, the Bodhisattvas again said to the Buddha: 'World Honored One! We now wish to see that Luminous World, Light King Buddha, and the Bodhisattvas. We hope that the Buddha, with his supernatural powers, will enable us to see them.'

At that time, Sakyamuni Buddha manifested the thousand-spoked wheel mark on the soles of his feet, and from the wheel emitted great light, shining downwards through seventy-two Ganges sand worlds, reaching the Buddha-land of Light King Buddha, illuminating it extensively. At that time, the Bodhisattvas, riding on the Buddha's light, all saw Light King Buddha and the Bodhisattvas, and were able to obtain the Wonderful High Lamp Samadhi (Wonderful High Lamp Samadhi, a state of meditative concentration) Dharma-gate.

At that time, the light of each Buddha-land below universally illuminated, and mutually saw this Saha World, without any obstruction. In this way, the Bodhisattvas of the worlds below, even up to the Buddha-land of Light King Buddha, mutually saw the Bodhisattvas of this Saha World, and were able to pay homage and respect to each other. Just as the sunlight dispels darkness, and all sentient beings are able to see each other, so it was. At that time, those Bodhisattvas each aroused a mind of diligence, striving to seek the great fruit.

At that time, Manjushri Bodhisattva (Manjushri Bodhisattva) extended his hand towards Light King Tathagata.

住虛空中。當取缽時，有諸佛剎無數百千俱胝那由他大菩薩眾恭敬圍繞，隨缽上至娑婆世界，瑞相光明皆悉漸隱。

妙吉祥菩薩置缽于釋迦牟尼佛前虛空中住。於是出三摩地，從座而起，前詣佛所，禮世尊足而白佛言：「世尊！我承佛旨，于下方世界取所擲缽，今在佛前置虛空中，愿佛納受。」於是世尊默然而受。

是時，下方世界諸佛剎中菩薩之眾隨缽至者，咸詣釋迦牟尼佛前，禮敬雙足，各各稱彼佛名：「某佛、如來、正等正覺問訊世尊：『少病、少惱，起居輕利，氣力安不？教化眾生無疲勞耶？』」

如是伸敬已畢，世尊安慰，退坐一面。

爾時，世尊告舍利子言：「汝今諦聽，當爲汝說妙吉祥菩薩過去所行及本因緣。」時舍利子受教而聽。

佛言：「舍利子！過去無數百千俱胝那由他劫，彼時有佛號無能勝幢如來、應供正等正覺，出現於世，彼佛世界名不可毀。有八萬四千聲聞之眾、萬二千菩薩眾，彼佛說三乘法教化眾生。是佛亦出五濁惡世，為諸菩薩說六波羅蜜法。

「舍利子！彼時有苾芻名曰智王，聰慧明達，善說法要。是苾芻食時著衣持缽，入一王城次第乞食，其城名曰廣大。得滿缽眾味食已，將出彼城。是時城中有長者子名曰凈臂，在母懷中，見彼苾芻持缽而

【現代漢語翻譯】現代漢語譯本：安住在虛空中。當妙吉祥菩薩取缽時，有來自諸佛剎無數百千俱胝那由他（俱胝那由他：古印度數字單位，形容極大的數量）的大菩薩眾恭敬圍繞，跟隨缽來到娑婆世界（娑婆世界：佛教用語，指充滿煩惱和痛苦的現實世界），瑞相光明都逐漸隱沒。

妙吉祥菩薩將缽放置在釋迦牟尼佛（釋迦牟尼佛：佛教創始人）面前的虛空中。於是從三摩地（三摩地：佛教用語，指精神高度集中和統一的狀態）中出來，從座位上起身，來到佛前，禮拜世尊（世尊：對佛的尊稱）的雙足，稟告佛說：『世尊！我奉您的旨意，從下方世界取回您所投擲的缽，現在放置在佛前虛空中，希望佛陀接受。』於是世尊默默地接受了。

這時，下方世界諸佛剎中跟隨缽而來的菩薩們，都來到釋迦牟尼佛面前，禮敬佛的雙足，各自稱念他們佛的名字：『某佛、如來（如來：佛的十號之一，指證悟真理的人）、正等正覺（正等正覺：佛的十號之一，指徹底覺悟的人）問候世尊：『少病少惱，起居輕便，氣力安好嗎？教化眾生沒有感到疲勞嗎？』

這樣表達敬意完畢后，世尊安撫他們，讓他們退到一旁坐下。

這時，世尊告訴舍利子（舍利子：釋迦牟尼佛的十大弟子之一）說：『你現在仔細聽，我將為你講述妙吉祥菩薩過去所行的事蹟和本來的因緣。』當時舍利子接受教誨，專心聽講。

佛說：『舍利子！過去無數百千俱胝那由他劫以前，那時有一尊佛，名為無能勝幢如來、應供（應供：佛的十號之一，指值得供養的人）、正等正覺，出現在世間，那尊佛的世界名為不可毀。有八萬四千聲聞（聲聞：佛教修行者，通過聽聞佛法而證悟）之眾、一萬二千菩薩眾，那尊佛宣說三乘法（三乘法：佛教用語，指聲聞乘、緣覺乘和菩薩乘）教化眾生。這尊佛也出現在五濁惡世（五濁惡世：佛教用語，指充滿各種污濁和罪惡的時代），為諸位菩薩宣說六波羅蜜法（六波羅蜜法：佛教用語，指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法）。

『舍利子！那時有一位比丘（比丘：佛教出家男子），名叫智王，聰明智慧，通達事理，善於說法。這位比丘在吃飯的時候穿好衣服，拿著缽，進入一座王城次第乞食，那座城市名叫廣大。得到裝滿各種美味食物的缽后，正要走出那座城市。當時城中有一位長者的兒子，名叫凈臂，在母親的懷中，看見那位比丘拿著缽而』

【English Translation】 English version: Abiding in the empty space. When Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva: A major Bodhisattva associated with wisdom) took the bowl, countless hundreds of thousands of kotis nayutas (kotis nayutas: Ancient Indian numerical units, describing extremely large quantities) of great Bodhisattvas from various Buddha-lands respectfully surrounded him, following the bowl up to the Saha world (Saha world: A Buddhist term referring to the world of suffering and afflictions), the auspicious signs and light gradually faded away.

Mañjuśrī Bodhisattva placed the bowl in the empty space before Śākyamuni Buddha (Śākyamuni Buddha: The founder of Buddhism). Then, emerging from samādhi (samādhi: A Buddhist term referring to a state of deep concentration and unification of mind), he rose from his seat, approached the Buddha, prostrated at the feet of the World-Honored One (World-Honored One: An epithet for the Buddha) and said, 'World-Honored One! I have received your command and retrieved the bowl you threw in the lower world, and now place it in the empty space before you. May the Buddha accept it.' Thereupon, the World-Honored One silently accepted it.

At that time, the assembly of Bodhisattvas from the Buddha-lands in the lower world who had followed the bowl, all came before Śākyamuni Buddha, paid homage to his feet, and each recited the name of their Buddha: 'So-and-so Buddha, Tathāgata (Tathāgata: One of the ten titles of a Buddha, referring to one who has realized the truth), Samyak-saṃbuddha (Samyak-saṃbuddha: One of the ten titles of a Buddha, referring to one who is perfectly enlightened) inquires after the World-Honored One: 'Are you free from illness and affliction, are your movements light and easy, is your strength and energy well? Are you not weary in teaching and transforming sentient beings?''

Having expressed their reverence in this way, the World-Honored One comforted them, and they withdrew to sit on one side.

At that time, the World-Honored One said to Śāriputra (Śāriputra: One of the ten principal disciples of Śākyamuni Buddha), 'Listen attentively now, I will tell you about the past deeds and original causes of Mañjuśrī Bodhisattva.' At that time, Śāriputra received the teaching and listened attentively.

The Buddha said, 'Śāriputra! In the past, countless hundreds of thousands of kotis nayutas of kalpas (kalpas: An extremely long period of time in Buddhist cosmology), there was a Buddha named Invincible Banner Tathāgata, Arhat (Arhat: One of the ten titles of a Buddha, referring to one who is worthy of offerings), Samyak-saṃbuddha, who appeared in the world. That Buddha's world was named Indestructible. There were eighty-four thousand Śrāvakas (Śrāvakas: Buddhist practitioners who attain enlightenment by hearing the teachings) and twelve thousand Bodhisattvas. That Buddha taught and transformed sentient beings by expounding the Three Vehicles (Three Vehicles: A Buddhist term referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). That Buddha also appeared in the evil world of the Five Turbidities (Five Turbidities: A Buddhist term referring to a degenerate age characterized by various defilements), and expounded the Six Pāramitās (Six Pāramitās: A Buddhist term referring to the six perfections of giving, morality, patience, effort, concentration, and wisdom) for the Bodhisattvas.

'Śāriputra! At that time, there was a bhikṣu (bhikṣu: A Buddhist monk) named Wisdom King, who was intelligent, wise, and skilled in expounding the Dharma. This bhikṣu, when it was time to eat, put on his robes, carried his bowl, and entered a royal city to beg for food in an orderly manner. The city was named Vast. Having obtained a bowl filled with various delicious foods, he was about to leave the city. At that time, there was a son of a wealthy man in the city, named Pure Arm, who was in his mother's arms, and saw that bhikṣu carrying a bowl and'

過，即詣苾芻前，欲缽中飲食。是時苾芻見是童子善根純熟是大法器，即取缽中歡喜團而授與之。童子得彼食已，發歡喜心，隨智王苾芻至無能勝幢如來之所。

「時彼童子即詣佛前禮世尊足。智王苾芻將所乞食授其童子，而告之言：『汝以此食供養世尊及諸大眾，當令汝得無量福聚。』是時童子如苾芻言，即捧其食添世尊缽；食猶未盡，然後次第供諸大眾。是會菩薩、聲聞咸受其食，悉皆飽滿，食猶未盡。」

佛告舍利子：「凈臂童子既供養已，心大歡喜，即于佛前說伽陀曰：

「『我以無盡食，　　供佛及大眾，　　我今供養已，　　獲福聚無疑。　　所施食無盡，　　佛功德無盡，　　今供養于佛，　　必獲無盡福。　　我以無盡食，　　供養於世尊，　　增長諸善根，　　相續無窮盡。』

「如是，以一缽食於七日中供養如來及聲聞、菩薩之眾，以佛威力故，食猶不盡。

「是時，智王苾芻告彼童子言：『汝供養已，當歸依佛、歸依法、歸依僧，受佛戒法，盡形受持。』是時童子受苾芻教，歸佛、法、僧。既歸依已，即生隨喜，發阿耨多羅三藐三菩提心。

「是時凈臂父母求覓其子，到無能勝幢如來會中。到已，禮世尊足，住立一面。凈臂童子見其父母，心生歡

【現代漢語翻譯】現代漢語譯本（童子）走過，就到一位苾芻（bhiksu，比丘，佛教出家人）面前，想要他缽中的食物。當時，這位苾芻看到這個童子善根深厚，是個大法器，就從缽中取出一個歡喜團（一種食物）給他。童子得到食物后，心生歡喜，跟隨智王苾芻（智慧之王比丘）到無能勝幢如來（如來佛名）所在之處。

當時，那童子就到佛前，禮拜世尊的腳。智王苾芻將乞來的食物交給童子，並告訴他說：『你用這些食物供養世尊和所有大眾，會讓你得到無量的福德。』當時，童子按照苾芻的話，捧著食物添入世尊的缽中；食物還沒有用完，然後依次供養各位大眾。在場的菩薩（bodhisattva）和聲聞（sravaka，聽聞佛法而悟道的弟子）都接受了他的食物，全都吃飽了，食物還沒有用完。

佛告訴舍利子（Sariputra，佛陀的十大弟子之一）：『凈臂童子供養完畢后，心中非常歡喜，就在佛前說了這首伽陀（偈頌）：

『我用無盡的食物，供養佛和大眾，我現在供養完畢，獲得福德無疑。所施捨的食物是無盡的，佛的功德是無盡的，現在供養于佛，必定獲得無盡的福德。我用無盡的食物，供養於世尊，增長各種善根，相續無窮無盡。』

像這樣，用一缽食物在七天之中供養如來以及聲聞、菩薩大眾，因為佛的威力，食物仍然沒有用完。

當時，智王苾芻告訴那童子說：『你供養完畢后，應當歸依佛、歸依法、歸依僧，受持佛的戒律，終身受持。』當時，童子接受苾芻的教導，歸依佛、法、僧。歸依之後，心中生起隨喜，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

當時，凈臂童子的父母尋找他們的孩子，來到了無能勝幢如來的法會中。到達后，禮拜世尊的腳，站在一旁。凈臂童子看到他的父母，心中生起歡

【English Translation】 English version （The boy）passed by and went to a bhiksu (bhiksu, Buddhist monk) wanting food from his bowl. At that time, the bhiksu, seeing that this boy had pure and mature good roots and was a great vessel for the Dharma, took a 'huan xi tuan' (a kind of food) from his bowl and gave it to him. The boy, having received the food, felt joyful and followed the Wisdom King bhiksu to where the 'Invincible Banner' Tathagata (name of a Buddha) was.

At that time, the boy went before the Buddha and bowed at the feet of the World Honored One. The Wisdom King bhiksu gave the begged-for food to the boy and told him, 'Use this food to make offerings to the World Honored One and all the assembly, and it will cause you to obtain immeasurable merit.' At that time, the boy, according to the bhiksu's words, held the food and added it to the World Honored One's bowl; the food was not yet exhausted, and then he successively offered it to all the assembly. The bodhisattvas (bodhisattva) and sravakas (sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) in the assembly all received his food, and all were full, yet the food was not exhausted.

The Buddha told Sariputra (Sariputra, one of the Buddha's ten great disciples), 'After Pure Arm Boy had finished making offerings, his heart was very joyful, and he spoke this gatha (verse) before the Buddha:

'I use endless food, to offer to the Buddha and the assembly, now that I have finished offering, obtaining merit is without doubt. The food that is given is endless, the Buddha's merit is endless, now offering to the Buddha, I will surely obtain endless merit. I use endless food, to offer to the World Honored One, increasing all good roots, continuing without end.'

In this way, using one bowl of food to make offerings to the Tathagata and the assembly of sravakas and bodhisattvas for seven days, because of the Buddha's power, the food was still not exhausted.

At that time, the Wisdom King bhiksu told the boy, 'After you have finished making offerings, you should take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, receive the Buddha's precepts, and uphold them for the rest of your life.' At that time, the boy accepted the bhiksu's teaching and took refuge in the Buddha, Dharma, and Sangha. Having taken refuge, he generated joy and aroused the 'anuttara-samyak-sambodhi-citta' (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).

At that time, the parents of Pure Arm Boy were searching for their child and came to the assembly of the 'Invincible Banner' Tathagata. Having arrived, they bowed at the feet of the World Honored One and stood to one side. Pure Arm Boy saw his parents, and joy arose in his heart.

喜，問訊起居，于父母前說伽陀曰：

「『父母今善來，　　諸佛甚難值，　　我求大菩提，　　為一切眾生。　　當觀佛相好，　　身放妙光明，　　諸有智慧者，　　應求菩提果。　　我今求出家，　　愿父母聽許，　　不樂於富樂，　　以佛難值故。』

「爾時，父母即為其子說伽陀曰：

「『我聽汝出家，　　趣無上菩提，　　我以汝因緣，　　亦當如是學。』」

佛告舍利子：「是時凈臂童子蒙其父母聽許出家。時彼父母深生信樂，亦復出家，歸佛、法、僧，歡喜信受。是時復有五百人同時發阿耨多羅三藐三菩提心，皆悉歸佛出家，佛皆攝受。」

佛告舍利子：「汝今當知：爾時智王苾芻者，豈異人乎？即今妙吉祥菩薩是。凈臂童子者，今我身是。

「舍利子！我往昔時為長者子，因彼妙吉祥菩薩授我缽故，令我發大菩提心。

「又，舍利子！我從初發大菩提心乃至果滿，十力、無畏、一切功德、具無盡智，皆因妙吉祥菩薩起發開導。何以故？我所發心猶如虛空，無有邊際。

「又，舍利子！所有十方無量無數同名釋迦牟尼佛，皆如我于妙吉祥所開發菩提心。

「又，舍利子！過去底沙如來、弗沙如來、燃燈如來、尸棄如來，如是諸佛，我于

【現代漢語翻譯】現代漢語譯本（凈臂童子）喜悅地問候父母的起居，在父母面前說了以下偈頌：『父母今天安好，諸佛實在難以遇到，我爲了所有眾生，尋求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。應當觀察佛的相好，身體放出美妙的光明，所有有智慧的人，都應該尋求菩提的果實。我現在請求出家，希望父母能夠允許，我不貪戀富裕快樂，因為佛實在難以遇到。』這時，父母為他們的兒子說了以下偈頌：『我們聽許你出家，追求無上菩提，我們也會因為你的緣故，像你一樣學習。』佛告訴舍利子（Sariputra，智慧第一的弟子）: 『當時凈臂童子得到父母的允許而出家。當時他的父母深生信樂，也出家了，歸依佛、法、僧，歡喜信受。當時又有五百人同時發起了阿耨多羅三藐三菩提心，都歸依佛而出家，佛都接納了他們。』佛告訴舍利子：『你現在應當知道：當時的智王比丘（Bhiksu，出家男子）是誰呢？就是現在的妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）。凈臂童子是誰呢？就是現在的我。』『舍利子！我往昔作為長者之子時，因為妙吉祥菩薩授給我缽（bowl，僧人使用的食器）的緣故，使我發起了大菩提心。『又，舍利子！我從最初發起大菩提心直到果位圓滿，所獲得的十力（ten powers of a Buddha）、無畏（four fearlessnesses of a Buddha）、一切功德、具足無盡的智慧，都是因為妙吉祥菩薩的啓發和引導。為什麼呢？我所發的心就像虛空一樣，沒有邊際。『又，舍利子！所有十方無量無數同名釋迦牟尼佛（Sakyamuni Buddha，釋迦牟尼佛），都像我一樣在妙吉祥菩薩那裡開發了菩提心。『又，舍利子！過去的底沙如來（Tishya Tathagata）、弗沙如來（Phussa Tathagata）、燃燈如來（Dipankara Tathagata）、尸棄如來（Sikhi Tathagata），像這樣的諸佛，我于

【English Translation】 English version (The youth with pure arms) joyfully inquired after his parents' well-being and spoke the following gatha (verse) before them: 『May my parents be well today. The Buddhas are extremely rare to encounter. I seek great Bodhi (Enlightenment) for the sake of all sentient beings. One should observe the excellent marks of a Buddha, whose body emits wondrous light. All those with wisdom should seek the fruit of Bodhi. I now request to renounce the household life; I hope my parents will grant permission. I do not delight in wealth and pleasure, because the Buddha is so rare to encounter.』 At that time, the parents spoke the following gatha to their son: 『We grant you permission to renounce the household life and pursue unsurpassed Bodhi. Through your cause, we too shall learn in the same way.』 The Buddha told Sariputra (Sariputra, the disciple foremost in wisdom): 『At that time, the youth with pure arms received his parents' permission to renounce the household life. At that time, his parents developed deep faith and joy, and they also renounced the household life, taking refuge in the Buddha, Dharma, and Sangha, joyfully believing and accepting. At that time, there were also five hundred people who simultaneously generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), all taking refuge in the Buddha and renouncing the household life, and the Buddha accepted them all.』 The Buddha told Sariputra: 『You should know now: Who was the Bhiksu (Bhiksu, a Buddhist monk) King of Wisdom at that time? He is the Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom) now. Who was the youth with pure arms? He is myself now.』『Sariputra! In my past life, when I was the son of a wealthy man, it was because Manjushri Bodhisattva gave me his bowl (bowl, an eating utensil used by monks) that I generated the great Bodhi mind. 『Moreover, Sariputra! From the initial generation of the great Bodhi mind until the fulfillment of the fruit, the ten powers (ten powers of a Buddha), the fearlessnesses (four fearlessnesses of a Buddha), all merits, and the possession of inexhaustible wisdom, all arose from the initiation and guidance of Manjushri Bodhisattva. Why? Because the mind I generated is like empty space, without boundaries. 『Furthermore, Sariputra! All the immeasurable and countless Buddhas in the ten directions who share the same name Sakyamuni Buddha (Sakyamuni Buddha, the historical Buddha), all developed the Bodhi mind in the presence of Manjushri, just as I did. 『Moreover, Sariputra! The past Tishya Tathagata (Tishya Tathagata), Phussa Tathagata (Phussa Tathagata), Dipankara Tathagata (Dipankara Tathagata), Sikhi Tathagata (Sikhi Tathagata), all such Buddhas, I at

無量劫中稱讚其名，是諸如來亦同我于妙吉祥菩薩所發起道心，得成正覺，轉妙法輪。

「又，舍利子！所有諸修菩薩行者，初處兜率天，示降生相出現世間；初生王宮，然後修諸苦行；乃至坐于道場，皆因妙吉祥菩薩教化示導。

「舍利子！當知妙吉祥菩薩為諸菩薩母，出生一切諸菩薩故。

「舍利子！如我所說皆是真實，如是往昔因緣應如是知。」

佛說是語時，十方一切佛剎悉現種種寶蓋而來供養妙吉祥菩薩，於一一蓋中放大光明廣照娑婆世界。復于蓋中出妙音聲，作如是言：「如釋迦牟尼佛所說，如是如是，往昔從彼妙吉祥菩薩發菩提心。」

爾時，釋迦牟尼佛會中先退菩提心者——二百天子——見佛、世尊及妙吉祥菩薩現如是種種不思議事，及聞佛說本起因緣，各作是念：「一切諸佛無上大法不可得聞，何況得見諸佛如來功德如是？我今宜於世尊前舍下劣心，發起無上大菩提意，決趣無上大菩提果。」作是念已，即發堅固阿耨多羅三藐三菩提心，不復退轉。

佛說未曾有正法經卷第二大正藏第 15 冊 No. 0628 佛說未曾有正法經

佛說未曾有正法經卷第三

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯

爾時，世尊

【現代漢語翻譯】現代漢語譯本：無量劫中稱讚他的名字，所有的如來也和我一樣，因為妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）所發起的道心，得以成就正覺，轉動妙法輪。『又，舍利子（Sariputra，舍利弗）！所有修菩薩行的人，最初在兜率天（Tusita Heaven）時，示現降生的景象出現在世間；最初生在王宮，然後修行各種苦行；乃至坐在道場，都是因為妙吉祥菩薩的教化引導。』『舍利子！應當知道妙吉祥菩薩是所有菩薩的母親，因為他出生了一切的菩薩。』『舍利子！我所說的都是真實的，這樣的往昔因緣應當這樣瞭解。』佛說這些話的時候，十方一切佛剎都顯現出種種寶蓋，前來供養妙吉祥菩薩，在每一個寶蓋中放出大光明，廣泛照耀娑婆世界（Saha World）。又在寶蓋中發出美妙的聲音，這樣說道：『正如釋迦牟尼佛（Sakyamuni Buddha）所說，是這樣的，是這樣的，往昔都是從妙吉祥菩薩那裡發起菩提心。』當時，釋迦牟尼佛的法會中，先前退失菩提心的二百位天子，見到佛、世尊和妙吉祥菩薩顯現這樣種種不可思議的事情，以及聽到佛所說的本起因緣，各自這樣想：『一切諸佛無上的大法難以聽聞，更何況得見諸佛如來的功德是這樣的？我現在應該在世尊面前捨棄下劣的心，發起無上大菩提心，決定趣向無上大菩提果。』這樣想了之後，就發起了堅固的阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），不再退轉。《佛說未曾有正法經》卷第二大正藏第 15 冊 No. 0628 《佛說未曾有正法經》《佛說未曾有正法經》卷第三西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯當時，世尊

【English Translation】 English version: Praising his name for immeasurable kalpas, all the Tathagatas, like me, attained perfect enlightenment and turned the wonderful Dharma wheel because of the aspiration for enlightenment initiated by Manjushri Bodhisattva. 『Moreover, Sariputra! All those who practice the Bodhisattva path, initially in the Tusita Heaven, manifested the appearance of descending and appearing in the world; initially born in the royal palace, and then practiced various ascetic practices; even sitting in the Bodhimanda, all were due to the teaching and guidance of Manjushri Bodhisattva.』『Sariputra! You should know that Manjushri Bodhisattva is the mother of all Bodhisattvas, because he gave birth to all the Bodhisattvas.』『Sariputra! All that I have said is true, and such past causes and conditions should be understood in this way.』 When the Buddha spoke these words, all the Buddha-lands in the ten directions manifested various jeweled canopies and came to make offerings to Manjushri Bodhisattva. In each canopy, great light was emitted, widely illuminating the Saha World. Moreover, from within the canopies, wonderful sounds emerged, saying thus: 『Just as Sakyamuni Buddha has said, it is so, it is so, in the past, the Bodhi mind was initiated from that Manjushri Bodhisattva.』 At that time, in the assembly of Sakyamuni Buddha, two hundred devas who had previously retreated from the Bodhi mind, seeing the Buddha, the World-Honored One, and Manjushri Bodhisattva manifesting such inconceivable events, and hearing the Buddha's explanation of the original causes and conditions, each thought thus: 『The unsurpassed great Dharma of all Buddhas is difficult to hear, let alone to see the merits and virtues of the Buddhas and Tathagatas in this way? Now I should abandon my inferior mind before the World-Honored One, initiate the unsurpassed great Bodhi mind, and resolutely strive towards the unsurpassed great Bodhi fruit.』 Having thought thus, they initiated the firm anuttara-samyak-sambodhi-citta and no longer retreated. The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Two Taisho Tripitaka Volume 15 No. 0628 The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Three Translated by the Tripitaka Master Fa-t'ien, Minister of the Honglu Temple, Great Master of Teaching, by Imperial Decree, from the Western Regions At that time, the World-Honored One

釋迦牟尼佛復告舍利子言：「汝今當發阿耨多羅三藐三菩提心，修諸菩薩行，不應樂著聲聞之果。何以故？舍利子！一切眾生處輪迴中，不生怖畏，無由解脫。是故，諸菩薩當起大精進，于輪迴中種種化度，令怖生死，出於三界。汝若唯樂聲聞之果，不能起大菩提心救度一切眾生。是故，一切眾生若得值遇菩薩勸令發起精進，即得解脫生死，亦能發阿耨多羅三藐三菩提心。

「舍利子！過去世時有佛出世，號具足功德如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是佛會中有百俱胝聲聞之眾，有八千菩薩眾，其佛壽十萬歲。有二聲聞最為上首：一名、出現智慧第一；一名、迅疾神通第一。是時具諸功德如來於其食時著衣持缽，與諸大眾前後圍繞入一王城——其城名曰妙音——次第乞食。佛入城時，智慧聲聞居佛右側，神通聲聞在佛左側，餘聲聞眾俱從佛后，諸菩薩眾而導其前，復有大梵天王、帝釋天主、護世四王及諸天眾，圍繞世尊入彼王城。

「是時城中有三童子種種莊嚴，于其道側而共戲劇。是三童子遙見世尊相好端嚴，威德無量，光明晃曜猶如金山，儀容尊重如大龍王。見已歡喜，心生恭敬。第一童子曰：『汝等見此佛、世尊不？于諸眾生最尊、最上，福

【現代漢語翻譯】現代漢語譯本釋迦牟尼佛再次告訴舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『你現在應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），修習各種菩薩行，不應該貪戀執著于聲聞（Śrāvaka，聽聞佛法而修行的弟子）的果位。為什麼呢？舍利子！一切眾生處在輪迴之中，不產生恐懼畏懼之心，沒有辦法從中解脫。因此，各位菩薩應當發起大精進心，在輪迴中以種種方式教化度脫眾生，使他們畏懼生死，從而脫離三界（欲界、色界、無色界）。你如果只貪戀聲聞的果位，就不能發起廣大的菩提心來救度一切眾生。因此，一切眾生如果能夠遇到菩薩勸導他們發起精進心，就能解脫生死，也能發起阿耨多羅三藐三菩提心。』『舍利子！過去世的時候，有佛出世，名號為具足功德如來（Guṇasampanna-tathāgata）、應供（Arhat，值得供養者）、正等正覺（Samyak-saṃbuddha，完全覺悟者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行者）、善逝（Sugata，善於去往解脫者）、世間解（Lokavid，瞭解世間一切事理者）、無上士（Anuttara，無與倫比者）、調御丈夫（Puruṣa-damya-sārathi，善於調伏眾生者）、天人師（Śāsta deva-manuṣyāṇām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受世人尊敬者）。那位佛的法會中有百俱胝（koṭi，古代印度計數單位，一俱胝等於一千萬）聲聞大眾，有八千菩薩眾，那位佛的壽命有十萬歲。有兩位聲聞弟子最為傑出：一位名叫出現智慧第一，一位名叫迅疾神通第一。當時，具足功德如來在吃飯的時候，穿著法衣，手持缽盂，與大眾前後圍繞，進入一座王城——那座城市名叫妙音（Madhurasvara）——依次乞食。佛進入城中時，智慧聲聞在佛的右側，神通聲聞在佛的左側，其餘聲聞大眾都跟在佛的後面，各位菩薩走在佛的前面引導，還有大梵天王（Mahābrahmā，色界天的天王）、帝釋天主（Śakro devānām indraḥ，欲界天的天王）、護世四王（Caturmahārājakāyikas，守護世界的四大天王）以及各位天眾，圍繞著世尊進入那座王城。『當時城中有三個童子，用各種飾品莊嚴自身，在道路旁邊一起玩耍嬉戲。這三個童子遠遠地看見世尊相貌美好端莊，威德無量，光明閃耀如同金山，儀容莊重如同大龍王。看見之後心生歡喜，心生恭敬。第一位童子說：『你們看見這位佛、世尊了嗎？在所有眾生中，他是最尊貴、最至上的，福

【English Translation】 English version Śākyamuni Buddha then spoke again to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), saying: 'You should now generate the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), cultivate the practices of the Bodhisattvas, and should not delight in or be attached to the fruit of the Śrāvakas (disciples who learn by hearing the teachings). Why is this? Śāriputra! All sentient beings are in the cycle of reincarnation, without generating fear or dread, and have no way to liberate themselves from it. Therefore, all Bodhisattvas should generate great diligence, and in the cycle of reincarnation, transform and liberate beings in various ways, causing them to fear birth and death, and thus escape the three realms (the desire realm, the form realm, and the formless realm). If you only delight in the fruit of the Śrāvakas, you will not be able to generate the great Bodhi mind to save all sentient beings. Therefore, if all sentient beings can encounter a Bodhisattva who encourages them to generate diligence, they will be able to liberate themselves from birth and death, and will also be able to generate the mind of anuttarā-samyak-saṃbodhi-citta.' 'Śāriputra! In the past, there was a Buddha who appeared in the world, named Guṇasampanna-tathāgata (the Thus Come One Complete with Merits), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Completely Enlightened One), Vidyā-caraṇa-saṃpanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣa-damya-sārathi (Tamer of Men), Śāsta deva-manuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World-Honored One). In that Buddha's assembly, there were a hundred koṭis (an ancient Indian unit of measurement, one koṭi equals ten million) of Śrāvaka disciples, and eight thousand Bodhisattva disciples. That Buddha's lifespan was ten thousand years. There were two Śrāvaka disciples who were the most outstanding: one was named Foremost in Manifesting Wisdom, and the other was named Foremost in Swift Supernatural Powers. At that time, Guṇasampanna-tathāgata, at mealtime, wearing his robes and holding his alms bowl, entered a royal city—the city was named Madhurasvara (Sweet Sound)—surrounded by the great assembly. When the Buddha entered the city, the wise Śrāvaka was on the Buddha's right side, the Śrāvaka with supernatural powers was on the Buddha's left side, the rest of the Śrāvaka assembly followed behind the Buddha, the Bodhisattva assembly led the way in front of the Buddha, and there were also Mahābrahmā (Great Brahma King, king of the Form Realm heavens), Śakro devānām indraḥ (Śakra, Lord of the Devas, king of the Desire Realm heavens), Caturmahārājakāyikas (Four Heavenly Kings who protect the world), and various devas, surrounding the World-Honored One as he entered that royal city.' 'At that time, there were three boys in the city, adorned with various ornaments, playing together on the side of the road. These three boys saw from afar the World-Honored One's beautiful and dignified appearance, immeasurable power and virtue, radiant light like a golden mountain, and dignified bearing like a great dragon king. Seeing this, they rejoiced and developed reverence in their hearts. The first boy said: 'Do you see this Buddha, the World-Honored One? Among all sentient beings, he is the most noble, the most supreme, and his blessings'

聚無盡，天上人間咸悉尊敬。是故，我等宜共供養，必獲大果。』

「共相議已，第一童子說伽陀曰：

「『此佛一切眾中尊，　　天上人間所應供，　　我等宜伸供養事，　　獲大果報而不虛。』

「餘二童子說伽陀曰：

「『我伸供養無香華，　　亦無種種妙供具，　　但唯有此全身命，　　當舍供養佛、世尊。』

「是時前一童子即脫所著殊妙真珠、瓔珞——價直百千兩金——向二童子說伽陀曰：

「『我今當以此瓔珞，　　供佛、如來大智尊，　　愿我伸其供養已，　　當獲無上大福聚。』

「是時餘二童子見此童子獻供養已，亦各脫身所著瓔珞，向一童子說伽陀曰：

「『我以瓔珞伸供養，　　一切最勝正覺尊，　　發此誠心供養已，　　誓願求于佛正法。』

「是時前一童子見此二人，亦獻瓔珞而告之曰：『汝等所作福利無量，當於佛法求何等果？』第二童子曰：『我願當來得為世尊右邊弟子而得智慧第一。』第三童子曰：『我願當來為佛左邊弟子而得神通第一。』二童子各說所愿已，復問第一童子曰：『汝善開導，為我善友。汝獻供養何所求耶？』答曰：『我所愿者，愿當得阿耨多羅三藐三菩提果，具一切智，放光照曜，使一切眾見者歡喜發菩提心，

【現代漢語翻譯】現代漢語譯本：『聚集無盡的功德，天上人間都應該尊敬。因此，我們應該一起供養，必定獲得巨大的果報。』

共同商議之後，第一位童子說了偈語：

『這位佛陀是一切眾生中最尊貴的，天上人間都應該供養，我們應該盡力供養，獲得巨大的果報而不虛妄。』

其餘兩位童子說了偈語：

『我沒有香和花來供養，也沒有各種美妙的供具，只有這全身的性命，應當捨棄來供養佛（Buddha）、世尊（Lokasenna）。』

這時，第一位童子脫下所穿戴的殊妙真珠瓔珞——價值百千兩黃金——對兩位童子說了偈語：

『我現在應當用這瓔珞，供養佛（Buddha）、如來（Tathagata）大智尊，愿我盡力供養之後，能夠獲得無上的大福德。』

這時，其餘兩位童子見到這位童子獻上供養后，也各自脫下身上所穿戴的瓔珞，對第一位童子說了偈語：

『我用瓔珞來盡力供養，一切最殊勝的正覺尊，發出這誠心供養之後，誓願求得佛（Buddha）的正法。』

這時，第一位童子見到這兩人也獻上瓔珞，就告訴他們說：『你們所作的福利無量，打算在佛法中求得什麼樣的果報？』第二位童子說：『我願將來能夠成為世尊（Lokasenna）右邊的弟子，並且得到智慧第一。』第三位童子說：『我願將來成為佛（Buddha）左邊的弟子，並且得到神通第一。』兩位童子各自說了自己的願望后，又問第一位童子說：『你善於開導，是我們的好朋友。你獻上供養，所求的是什麼呢？』回答說：『我所希望的是，愿能得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）果，具足一切智慧，放出光明照耀，使一切眾生見到的人都歡喜併發起菩提心（Bodhi-citta）。』

【English Translation】 English version: 『Gathering endless merits, all in heaven and the human realm should respect. Therefore, we should together make offerings, and we will surely obtain great rewards.』

After discussing together, the first boy spoke a Gatha (verse):

『This Buddha (Buddha) is the most honored among all beings, worthy of offerings from heaven and the human realm. We should strive to make offerings, to obtain great rewards that are not in vain.』

The other two boys spoke Gathas (verses):

『I have no incense or flowers to offer, nor any kind of wonderful offerings. I only have this whole body and life, which I should relinquish to offer to the Buddha (Buddha), the World Honored One (Lokasenna).』

At that time, the first boy took off the exquisite pearl necklaces he was wearing—worth hundreds of thousands of gold—and said a Gatha (verse) to the two boys:

『I shall now use these necklaces to offer to the Buddha (Buddha), the Tathagata (Tathagata), the greatly wise and honored one. May I, after striving to make this offering, obtain supreme and great blessings.』

At that time, the other two boys, seeing this boy making offerings, also each took off the necklaces they were wearing and said a Gatha (verse) to the first boy:

『I use these necklaces to strive to make offerings to the most supreme and rightly enlightened honored one. Having made this sincere offering, I vow to seek the Buddha's (Buddha) true Dharma.』

At that time, the first boy, seeing these two also offering necklaces, told them: 『The merits you have created are immeasurable. What kind of fruit do you intend to seek in the Buddha Dharma?』 The second boy said: 『I wish to become the World Honored One's (Lokasenna) disciple on the right side in the future and attain the foremost wisdom.』 The third boy said: 『I wish to become the Buddha's (Buddha) disciple on the left side in the future and attain the foremost supernatural powers.』 After the two boys each spoke their wishes, they asked the first boy: 『You are good at guiding, and you are our good friend. What do you seek by making offerings?』 He replied: 『What I wish for is to attain the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), to possess all wisdom, to emit light and illuminate, so that all beings who see it will rejoice and generate Bodhi-citta (Bodhi-citta).』

如師子王大眾圍繞、如佛今日等無有異。』」

佛告舍利子：「彼三童子如是各各發誓願時，于虛空中有八千天子俱發聲言：『善哉，善哉。汝等善說此語，所希勝果決定無疑。』是三童子各持瓔珞前詣佛所。」

爾時，佛告舍利子：「具諸功德如來見三童子持諸瓔珞來詣佛所，即告海慧苾芻言：『苾芻！汝見此三童子不？』海慧白佛言：『世尊！唯然，已見。』佛言：『苾芻！第一童子心所希求，與二童子不同，舉足、下足自在特尊——如轉輪聖王，假使百千梵王帝釋亦不能及——今來佛所開發道心，愿欲趣證無上菩提故。』是三童子到佛所已，各各頭面禮世尊足，各以瓔珞奉上世尊。佛既受已，其發聲聞心者，所獻瓔珞住于佛前；其發菩提心者，所獻瓔珞在於佛上虛空中住，變成四柱寶臺，四面嚴飾，其上有無量諸佛結跏趺坐，現諸相好、種種莊嚴殊勝無量。

「是時具諸功德如來即入三昧，普觀諸佛、如來變化之相，從其面門出種種色光——所謂青、黃、赤、白、紅、紫、碧、綠——光明普照無邊世界，上至梵天，映蔽日月光明皆悉不現。其光照已，右繞三匝還復世尊頂門而入。是時海慧苾芻前白佛言：『世尊！有何因緣放斯光明？惟愿世尊示我令知。』佛告苾芻言：『汝見此二童子所獻瓔

【現代漢語翻譯】『如同獅子王被大眾圍繞，如同今日的佛一樣，沒有差別。』

佛告訴舍利子：『那三個童子這樣各自發誓願的時候，在虛空中，有八千天子一起發出聲音說：『善哉，善哉。你們善於說這些話，所希望的殊勝果報決定無疑。』這三個童子各自拿著瓔珞來到佛的處所。』

這時，佛告訴舍利子：『具足各種功德的如來見到三個童子拿著各種瓔珞來到佛的處所，就告訴海慧苾芻（bhiksu，比丘）說：『比丘！你見到這三個童子了嗎？』海慧回答佛說：『世尊！是的，已經見到了。』佛說：『比丘！第一個童子心中所希望的，與另外兩個童子不同，舉足、下足都自在特別尊貴——如同轉輪聖王，即使百千梵王帝釋也不能相比——現在來到佛的處所開發道心，願望趣向證得無上菩提的緣故。』這三個童子到達佛的處所后，各自以頭面頂禮世尊的腳，各自將瓔珞奉獻給世尊。佛接受之後，那發起聲聞心的人，所獻的瓔珞停留在佛的前面；那發起菩提心的人，所獻的瓔珞在佛上方的虛空中停留，變成四柱寶臺，四面都莊嚴修飾，其上有無量諸佛結跏趺坐，顯現各種相好、種種莊嚴殊勝無量。

『這時，具足各種功德的如來就進入三昧（samadhi，禪定），普遍觀察諸佛、如來的變化之相，從他的面門發出各種顏色的光芒——所謂青、黃、赤、白、紅、紫、碧、綠——光明普遍照耀無邊世界，上至梵天，映蔽日月的光明都完全不顯現。這些光芒照耀之後，向右繞三圈，又回到世尊的頂門而進入。這時海慧苾芻上前對佛說：『世尊！有什麼因緣放出這樣的光明？希望世尊開示我，讓我知道。』佛告訴比丘說：『你見到這兩個童子所獻的瓔珞……』

【English Translation】 'Like a lion king surrounded by a great assembly, like the Buddha today, there is no difference.'"

The Buddha told Sariputra (Śāriputra): 'When those three boys each made their vows, in the empty sky, eight thousand devas (devas, gods) together proclaimed: 'Excellent, excellent. You have spoken these words well, and the supreme fruit you hope for is undoubtedly certain.' These three boys each took necklaces and went to the Buddha's place.'

At that time, the Buddha told Sariputra (Śāriputra): 'The Tathagata (Tathāgata, Thus Come One), who possesses all merits, saw the three boys coming to the Buddha's place with various necklaces, and immediately told Bhiksu (bhiksu, monk) Haihui: 'Bhiksu! Do you see these three boys?' Haihui replied to the Buddha: 'World Honored One! Yes, I have seen them.' The Buddha said: 'Bhiksu! What the first boy hopes for in his heart is different from the other two boys. Raising his feet and lowering his feet, he is free and especially honored—like a Chakravarti (chakravarti, Wheel-Turning King), even hundreds of thousands of Brahma Kings and Indra (Indra, Lord of the Gods) cannot compare—now he comes to the Buddha's place to develop the mind of the Path, wishing to attain Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment).' After these three boys arrived at the Buddha's place, they each bowed their heads and faces to the feet of the World Honored One, and each offered necklaces to the World Honored One. After the Buddha received them, the necklaces offered by those who aroused the Sravaka (śrāvaka, Hearer) mind remained in front of the Buddha; the necklaces offered by those who aroused the Bodhi (bodhi, enlightenment) mind remained in the empty space above the Buddha, transforming into a four-pillared jeweled platform, adorned on all four sides, upon which countless Buddhas sat in the lotus position, manifesting various marks and characteristics, with immeasurable and supremely wonderful adornments.

'At this time, the Tathagata (Tathāgata, Thus Come One) who possessed all merits entered Samadhi (samādhi, concentration), universally observing the transformations of all Buddhas and Tathagatas, and emitted various colors of light from his face—namely blue, yellow, red, white, pink, purple, turquoise, and green—the light universally illuminated the boundless world, reaching up to the Brahma heaven, obscuring the light of the sun and moon so that it was completely invisible. After this light illuminated, it circled three times to the right and then re-entered the World Honored One's crown. At this time, Bhiksu (bhiksu, monk) Haihui stepped forward and said to the Buddha: 'World Honored One! What is the cause and condition for emitting this light? I hope the World Honored One will reveal it to me so that I may know.' The Buddha told the Bhiksu: 'Do you see the necklaces offered by these two boys...'

珞于佛前住不？』苾芻白佛言：『唯然，已見。』佛言：『苾芻！此二童子為求聲聞果故，樂欲趣證自利涅盤，不能發起大菩提心。苾芻！汝見前一童子所獻瓔珞在於佛上于虛空中作諸變化，此人為欲趣證無上菩提利益一切眾生故。彼二童子但樂智慧、神通，不能普為利樂。是故，所獻供養亦無殊勝之相。當知發大菩提心者所作福事亦不可量，汝今宜應舍聲聞心，當求阿耨多羅三藐三菩提。』」

佛告舍利子：「彼時發大乘心童子豈異人乎？即我身是；樂智慧者即汝身是，樂神通者即目乾連是。汝等聲聞雖免輪迴，唯樂趣于涅盤，終不能廣利眾生、心等諸佛，同若虛空無窮無盡，福聚無量、功德無量，超過聲聞、緣覺境界。舍利子！汝等速發阿耨多羅三藐三菩提心。」

是時，舍利子、大目乾連、大迦葉、阿泥盧馱、優波離、富樓那、須菩提等諸大聲聞，異口同音作如是言：「善哉，世尊！善能開導，令我等發起大菩提心。世尊！當知善男子、善女人種諸善根欲求解脫者，應發廣大心及廣大行愿，是人當得見百千諸佛，聽聞正法。

「世尊！我等自昔已來智慧狹劣，不敢希求佛無邊智，而今深自克責，當發大心。譬如有人造諸不善業已，若不悔過、改惡從善，無由免諸苦惱。我等聲聞唯求自利，若

【現代漢語翻譯】現代漢語譯本：佛問：『珞于（瓔珞）是否還在佛前？』苾芻（比丘）回答佛說：『是的，已經看見。』佛說：『苾芻（比丘）！這兩個童子爲了追求聲聞果，喜歡追求證得自利的涅盤，不能發起廣大的菩提心。苾芻（比丘）！你看見前面那個童子所獻的瓔珞在佛的上方，在虛空中作出各種變化，這個人是爲了追求證得無上菩提，利益一切眾生。那兩個童子只喜歡智慧、神通，不能普遍地爲了利益安樂眾生。因此，他們所獻的供養也沒有殊勝的景象。應當知道發起大菩提心的人所作的福德之事也是不可計量的，你們現在應該捨棄聲聞心，應當追求阿耨多羅三藐三菩提（無上正等正覺）。』

佛告訴舍利子（佛陀十大弟子之一，以智慧著稱）說：『那時發起大乘心的童子難道是別人嗎？就是我的前身；喜歡智慧的就是你的前身，喜歡神通的就是目乾連（佛陀十大弟子之一，以神通著稱）的前身。你們這些聲聞雖然免除了輪迴，只樂趣于涅盤，終究不能廣泛地利益眾生，心量等同諸佛，如同虛空一樣無窮無盡，福德聚集無量、功德無量，超過聲聞、緣覺的境界。舍利子（佛陀十大弟子之一，以智慧著稱）！你們趕快發起阿耨多羅三藐三菩提心（無上正等正覺）。』

這時，舍利子（佛陀十大弟子之一，以智慧著稱）、大目乾連（佛陀十大弟子之一，以神通著稱）、大迦葉（佛陀十大弟子之一，以苦行著稱）、阿泥盧馱（佛陀十大弟子之一，以天眼著稱）、優波離（佛陀十大弟子之一，以持戒著稱）、富樓那（佛陀十大弟子之一，以說法著稱）、須菩提（佛陀十大弟子之一，以解空著稱）等各位大聲聞，異口同聲地說：『太好了，世尊！善於開導，使我們發起大菩提心。世尊！應當知道善男子、善女人種下各種善根想要求解脫的人，應該發起廣大的心以及廣大的行愿，這樣的人才能得見百千諸佛，聽聞正法。

『世尊！我們從前以來智慧狹隘淺薄，不敢希望求得佛的無邊智慧，而今深深地自我責備，應當發起大心。譬如有人造作各種不善的惡業之後，如果不懺悔過錯、改正惡行而行善，就沒有辦法免除各種苦惱。我們這些聲聞只求自利，如果』

【English Translation】 English version: 'Is the necklace still before the Buddha?' the Bhikshu (monk) replied to the Buddha. 'Yes, it has been seen.' The Buddha said, 'Bhikshus (monks)! These two boys, seeking the fruit of Sravakas (disciples), delight in pursuing the attainment of self-benefiting Nirvana (liberation), and cannot arouse the great Bodhicitta (aspiration for enlightenment). Bhikshus (monks)! You see the necklace offered by the former boy above the Buddha, creating various transformations in the void; this person seeks to attain Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment) for the benefit of all sentient beings. Those two boys only delight in wisdom and supernatural powers, and cannot universally benefit and bring joy to sentient beings. Therefore, their offerings are also without extraordinary signs. Know that the meritorious deeds done by those who arouse the great Bodhicitta (aspiration for enlightenment) are also immeasurable; you should now abandon the Sravaka (disciple) mind and seek Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment).'

The Buddha told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Was the boy who aroused the Mahayana (Great Vehicle) mind at that time someone else? It was my former self; the one who delighted in wisdom was your former self, and the one who delighted in supernatural powers was Maudgalyayana's (one of the Buddha's ten great disciples, known for his supernatural powers) former self. Although you Sravakas (disciples) are freed from Samsara (cycle of rebirth), you only delight in Nirvana (liberation), and ultimately cannot widely benefit sentient beings, your minds are equal to all Buddhas, like the void, infinite and inexhaustible, the accumulation of blessings is immeasurable, the merits are immeasurable, surpassing the realms of Sravakas (disciples) and Pratyekabuddhas (solitary Buddhas). Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! You should quickly arouse the Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment) mind.'

At this time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Maha Kasyapa (one of the Buddha's ten great disciples, known for his asceticism), Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), Upali (one of the Buddha's ten great disciples, known for his adherence to the precepts), Purna (one of the Buddha's ten great disciples, known for his eloquence in preaching), Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), and other great Sravakas (disciples), spoke in unison, saying: 'Excellent, World Honored One! You are skilled in guiding us, causing us to arouse the great Bodhicitta (aspiration for enlightenment). World Honored One! Know that good men and good women who plant various good roots and desire liberation should arouse a vast mind and vast vows of practice; such people will be able to see hundreds of thousands of Buddhas and hear the true Dharma (teachings).'

'World Honored One! Since the past, our wisdom has been narrow and shallow, and we have not dared to hope for the Buddha's boundless wisdom, but now we deeply reproach ourselves and should arouse the great mind. For example, if someone commits various unwholesome deeds, if they do not repent of their faults, correct their evil ways, and practice goodness, there is no way to avoid various sufferings. We Sravakas (disciples) only seek self-benefit, if'

不捨下劣心、求佛智慧，終不能免無餘涅盤。又如臨命終人心識昏亂，于親愛眷屬不能顧戀；我等若求自利涅盤，于諸眾生無心化度亦復如是。

「世尊！當知阿耨多羅三藐三菩提猶如大地，世間一切眾生依地而住、依地而生；一切善根依阿耨多羅三藐三菩提而得生長，亦應如是。」

爾時，會中有一萬人聞佛說本事因緣，及聞舍利子說是語已，皆發阿耨多羅三藐三菩提心。

爾時，摩伽陀國王嚴整其駕來詣佛所。到佛會已，頭面禮足，繞佛三匝，坐於一面。是時彼王向佛合掌，一心恭敬而白佛言：「世尊！一切眾生因何造業？造業因緣依何而住？」

佛言：「大王！一切眾生、壽者乃至補特伽羅，皆依我身見住，顛倒分別；由分別故，起惑造業；以造業故，不得解脫。」

王復問言：「世尊！我身見者，何為根本？」

佛言：「無明為根本。」

又問：「即此無明，孰為根本？」

佛答曰：「不如理作意是為根本。」

又問：「不如理作意復何為本？」

佛答曰：「不平等心是為根本。」

又問：「何謂不平等心？」

佛言：「無始時來不如實知，名為不平等心。」

又問：「云何名為不如實知？」

佛言：「一切眾生無

【現代漢語翻譯】現代漢語譯本：不捨棄低劣的心，卻想求得佛的智慧，最終不能避免進入無餘涅槃（nirvana，佛教術語，指完全寂滅的狀態）。又好比臨終之人，心識昏亂，對於親愛的眷屬也無法顧念；我們如果只求自己的涅槃，對於一切眾生沒有度化之心，也是如此。『世尊（Bhagavan，對佛的尊稱）！應當知道阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧）猶如大地，世間一切眾生依靠大地而居住、依靠大地而生存；一切善根依靠阿耨多羅三藐三菩提而得以生長，也應當是這樣。』當時，法會中有一萬人聽聞佛陀講述的本事因緣，以及聽聞舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）說了這些話之後，都發起了阿耨多羅三藐三菩提心。當時，摩伽陀（Magadha，古印度十六雄國之一）國王整理好車駕來到佛陀所在的地方。到達佛陀的法會後，以頭面禮拜佛足，繞佛三圈，坐在一旁。這時，國王向佛陀合掌，一心恭敬地對佛說：『世尊！一切眾生因為什麼而造業？造業的因緣依靠什麼而存在？』佛陀說：『大王！一切眾生、壽者乃至補特伽羅（pudgala，人，個體），都依靠我身見而存在，產生顛倒的分別；由於分別的緣故，產生迷惑而造業；因為造業的緣故，不能得到解脫。』國王又問：『世尊！我身見，以什麼為根本？』佛陀說：『無明為根本。』又問：『那麼，這個無明，又以什麼為根本？』佛陀回答說：『不如理作意是為根本。』又問：『不如理作意又以什麼為根本？』佛陀回答說：『不平等心是為根本。』又問：『什麼叫做不平等心？』佛陀說：『從無始以來不如實地瞭解真相，就叫做不平等心。』又問：『怎樣叫做不如實地瞭解真相？』佛陀說：『一切眾生無』

【English Translation】 English version: Without abandoning the inferior mind and seeking the wisdom of the Buddha, one ultimately cannot avoid entering nirvana (nirvana, a Buddhist term referring to a state of complete cessation). It is like a person at the moment of death, whose mind is confused and unable to care for beloved relatives; if we seek only our own nirvana and have no intention of transforming all beings, it is the same. 'Bhagavan (Bhagavan, a respectful term for the Buddha)! Know that anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest wisdom) is like the earth, upon which all beings in the world dwell and live; all good roots grow by relying on anuttara-samyak-sambodhi, and it should be so.' At that time, ten thousand people in the assembly, having heard the Buddha speak of the causes and conditions of past lives, and having heard Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) speak these words, all aroused the mind of anuttara-samyak-sambodhi. At that time, the King of Magadha (Magadha, one of the sixteen ancient Indian kingdoms) prepared his chariot and came to where the Buddha was. Having arrived at the Buddha's assembly, he bowed his head to the Buddha's feet, circumambulated the Buddha three times, and sat to one side. Then, the King joined his palms towards the Buddha, and with a respectful mind, said to the Buddha: 'Bhagavan! Why do all beings create karma? Upon what do the causes and conditions of karma depend?' The Buddha said: 'Great King! All beings, those who have life, even pudgalas (pudgala, person, individual), rely on the view of self, and create inverted discriminations; because of discrimination, they generate delusion and create karma; because of creating karma, they cannot attain liberation.' The King then asked: 'Bhagavan! What is the root of the view of self?' The Buddha said: 'Ignorance is the root.' He asked again: 'Then, what is the root of this ignorance?' The Buddha replied: 'Inappropriate attention is the root.' He asked again: 'What is the root of inappropriate attention?' The Buddha replied: 'Unequal mind is the root.' He asked again: 'What is called unequal mind?' The Buddha said: 'From beginningless time, not knowing the truth as it is, is called unequal mind.' He asked again: 'What is called not knowing the truth as it is?' The Buddha said: 'All beings are without'

始時來於無計有，是為不如實知。」

又問：「云何于無計有？」

佛言：「分別之法不生、不實，計而為有。」

又問：「若法不生，今何所說？」

佛言：「大王！我身尚空，法無所說。」

又問：「世尊！身若空者，何作？何住？」

佛言：「大王！雖有所作，亦無所著。」

又問：「即此無著，當云何說？」

佛言：「無著法者，如實而說，是聖所說。」

又問：「云何名為如實之說？復何名為聖所說？」

佛言：「大王！於一切法離塵、離見，是真實語，名如實說。如實說者，是聖所說。聖所說者，謂善了諸法本無所生，當如是住、當如是學。」

是時摩伽陀國王聞佛說法，心生歡喜，而白佛言：「希有，世尊！善說此法，實未曾有。如佛、世尊以無漏智普為利樂一切眾生故說真實法，一切眾生罪業所纏而不能聽、受、修行；我亦如是。世尊應念：我自昔來不遇善友，以不善心我亦廣作諸不善業。是故，不能親近世尊、聽聞正法。我于深宮但樂嬉戲、飲食、宴樂，而於晝夜無暫厭舍，故我不能詣佛聽聞正法。世尊！我今悔過，自責昔所作惡，深自追想，于晝夜中未暇安樂，如負罪人常生驚怖。世尊大慈為眾生父，無依怙者為作依怙、

【現代漢語翻譯】現代漢語譯本：問：『最初執著于不存在的事物，這就是不如實知嗎？』佛說：『對於不存在的事物，如何執著呢？』佛言：『分別之法，既不生起，也不真實，卻執著認為它存在。』又問：『如果法不生起，現在您在說什麼呢？』佛言：『大王！我的身體尚且是空性的，法又有什麼可說的呢？』又問：『世尊！如果身體是空性的，那做什麼？住在哪裡呢？』佛言：『大王！雖然有所作為，但也沒有任何執著。』又問：『這無著的狀態，應當如何描述呢？』佛言：『無著之法，如實而說，是聖人所說的。』又問：『什麼叫做如實之說？又什麼叫做聖人所說？』佛言：『大王！對於一切法，遠離塵垢、遠離見解，這是真實之語，叫做如實說。如實說，就是聖人所說。聖人所說，是指善於瞭解諸法本來沒有生起，應當這樣安住，應當這樣學習。』這時，摩伽陀（Magadha）國王聽聞佛陀說法，心生歡喜，對佛說：『希有啊，世尊！您善於宣說此法，實在是前所未有。如佛、世尊以無漏的智慧普遍爲了利益和安樂一切眾生而宣說真實法，一切眾生被罪業所纏繞而不能聽聞、接受和修行；我也是這樣。世尊應該知道：我自從過去以來沒有遇到善友，以不善的心我也廣泛地做了各種不善的業。因此，不能親近世尊、聽聞正法。我在深深的宮殿里只喜歡嬉戲、飲食、宴樂，日夜沒有片刻厭倦捨棄，所以我不能去佛陀那裡聽聞正法。世尊！我現在懺悔過錯，責備自己過去所作的惡行，深深地反思，日夜沒有空閑安樂，就像揹負罪責的人一樣常常感到驚恐。世尊大慈大悲，是眾生的父親，對於沒有依靠的人，您是他們的依靠。』

【English Translation】 English version: Asked: 'Initially clinging to what is non-existent, is this called not knowing things as they really are?' The Buddha said: 'How does one cling to what is non-existent?' The Buddha said: 'The nature of discrimination neither arises nor is it real, yet one clings to it as if it exists.' Asked again: 'If the Dharma does not arise, what are you speaking about now?' The Buddha said: 'Great King! Even my body is empty, so what Dharma is there to speak of?' Asked again: 'World Honored One! If the body is empty, what does it do? Where does it abide?' The Buddha said: 'Great King! Although there is action, there is no attachment.' Asked again: 'How should this non-attachment be described?' The Buddha said: 'The Dharma of non-attachment, spoken truthfully, is what the sages speak.' Asked again: 'What is called speaking truthfully? And what is called the speech of the sages?' The Buddha said: 'Great King! Regarding all Dharmas, being free from defilement and free from views, this is truthful speech, called speaking truthfully. Speaking truthfully is what the sages speak. What the sages speak means to understand well that all Dharmas are fundamentally unarisen; one should abide thus, one should learn thus.' At that time, the King of Magadha (an ancient kingdom in India) heard the Buddha's teaching and his heart was filled with joy. He said to the Buddha: 'Rare indeed, World Honored One! You skillfully expound this Dharma, which is truly unprecedented. Like the Buddha, the World Honored One, with unconditioned wisdom, universally speaks the true Dharma for the benefit and happiness of all beings, but all beings are entangled by sinful karma and cannot hear, receive, and practice it; I am also like that. The World Honored One should know: Since the past, I have not encountered good friends, and with an unwholesome mind, I have extensively committed various unwholesome deeds. Therefore, I cannot be close to the World Honored One and hear the true Dharma. In the deep palace, I only enjoy playing, eating, and feasting, and I have not been weary of abandoning them even for a moment day and night, so I cannot go to the Buddha to hear the true Dharma. World Honored One! I now repent of my faults, blame myself for the evil deeds I have done in the past, and deeply reflect on them. I have no leisure for peace and happiness day and night, like a guilty person who is always in fear. The World Honored One is greatly compassionate, the father of all beings, and for those who have no refuge, you are their refuge.'

無眼目者為作引導、諸苦惱者為作安樂、諸失道者為示正道、諸貧匱者為施珍寶。其心平等而無懈倦，普能利樂，無怨親想。世尊！惟愿哀愍，救度於我。我念先所造罪實懷怖懼，猶如臨墜坑人，唯望救拔。我恐墮于惡道之中，愿佛救護，滅其罪垢，解寤正法。」

爾時，世尊知摩伽陀國王悔昔造惡，深生髮露，愛樂大乘甚深之法，而自思念：「妙吉祥菩薩智慧辯才能為敷演。」

是時尊者舍利子承佛威力知佛心念，即告摩伽陀國王言：「大王當知：妙吉祥菩薩辯才無量、智慧無量，善說法要，必能為王宣說正法，令王開解，獲大安樂。宜伸求請，于王宮中飯食供養，利益無量。復令王舍城中一切人民瞻禮讚嘆、見聞隨喜，種諸善根，獲殊勝福。」

是時摩伽陀國王如尊者語，即前白妙吉祥菩薩言：「菩薩大慈，哀愍我故，就於宮中飯食供養，惟愿今時哀受我請。」

是時妙吉祥菩薩告其王言：「我受王請，當如王愿。王發勝心，我已受供，樂欲聽法我當宣說。大王！當於一切法無所著為王說法；於一切法無疑惑想為王說法；於一切法不著三世相為王說法；於一切法不以聲聞、緣覺、涅盤為寂滅相為王說法。」

王白妙吉祥菩薩言：「善哉，希有。惟愿菩薩哀愍我故，與諸大眾同受供

【現代漢語翻譯】現代漢語譯本：為沒有眼睛的人做引導，為受苦惱的人帶來安樂，為迷失道路的人指示正道，為貧窮匱乏的人佈施珍寶。他的心平等而沒有懈怠，普遍地利益和快樂眾生，沒有怨恨和親疏的分別。世尊！只希望您能慈悲憐憫，救度我。我想到先前所造的罪業，實在感到恐懼，就像臨近掉入深坑的人一樣，只希望得到救拔。我害怕墮入惡道之中，愿佛陀救護，消除我的罪惡，開啟覺悟的正法。

這時，世尊知道摩伽陀國王（Magadha King）懺悔過去所造的惡業，深深地生起懺悔之心，喜愛大乘甚深的佛法，於是自己思忖：『妙吉祥菩薩（Manjushri Bodhisattva）智慧和辯才能夠為此敷演。』

這時，尊者舍利子（Shariputra）承蒙佛陀的威神之力，知道佛陀的心念，就告訴摩伽陀國王說：『大王應當知道：妙吉祥菩薩辯才無量、智慧無量，善於宣說佛法的要義，必定能為大王宣說正法，使大王開悟理解，獲得巨大的安樂。應該向他請求，在王宮中供養飯食，利益無量。又能使王舍城（Rajagriha）中一切人民瞻仰禮拜、讚歎，見聞后隨喜，種下各種善根，獲得殊勝的福報。』

這時摩伽陀國王按照尊者的話，立即上前對妙吉祥菩薩說：『菩薩大慈大悲，憐憫我的緣故，到我的宮中接受飯食供養，只希望現在能慈悲地接受我的請求。』

這時妙吉祥菩薩告訴國王說：『我接受大王的請求，當如大王所愿。大王發起殊勝的心，我已經接受了供養，如果樂意聽聞佛法，我應當為您宣說。大王！應當在一切法上沒有執著，我才為您說法；在一切法上沒有疑惑的想法，我才為您說法；在一切法上不執著於過去、現在、未來三世的相狀，我才為您說法；在一切法上不以聲聞、緣覺、涅盤作為寂滅的相狀，我才為您說法。』

國王對妙吉祥菩薩說：『太好了，真是稀有。只希望菩薩您能慈悲憐憫我，與各位大眾一同接受供養。

【English Translation】 English version: He guides those who have no eyes, brings happiness to those who suffer, shows the right path to those who have lost their way, and bestows treasures upon those who are poor and destitute. His heart is equal and without weariness, universally benefiting and bringing joy, without thoughts of resentment or favoritism. World Honored One! I only hope for your compassion and deliverance. I am truly fearful of the sins I have committed in the past, like a person about to fall into a pit, only hoping to be rescued. I fear falling into the evil realms, may the Buddha protect me, eliminate my sins, and awaken me to the right Dharma.

At that time, the World Honored One knew that King Magadha repented of the evil deeds he had committed in the past, deeply generating a sense of remorse, and loved the profound Dharma of the Mahayana. He thought to himself, 'Manjushri Bodhisattva has the wisdom and eloquence to expound on this.'

At that time, the Venerable Shariputra, relying on the power of the Buddha, knew the Buddha's thoughts and said to King Magadha, 'Great King, you should know that Manjushri Bodhisattva has immeasurable eloquence and immeasurable wisdom. He is skilled at expounding the essence of the Dharma and will surely expound the right Dharma for the Great King, enabling the Great King to awaken and understand, and obtain great joy. You should request him to offer food and sustenance in the royal palace, which will bring immeasurable benefits. It will also enable all the people in Rajagriha to look up to, praise, and rejoice upon seeing and hearing, planting various good roots and obtaining supreme blessings.'

At that time, King Magadha, according to the Venerable's words, immediately went forward and said to Manjushri Bodhisattva, 'Bodhisattva, out of great compassion and pity for me, please come to my palace to receive food and sustenance. I only hope that you will now compassionately accept my invitation.'

At that time, Manjushri Bodhisattva said to the King, 'I accept your invitation, as you wish. You have generated a supreme mind, and I have already accepted your offering. If you are willing to listen to the Dharma, I shall expound it for you. Great King! I will expound the Dharma for you when there is no attachment to any Dharma; I will expound the Dharma for you when there is no thought of doubt about any Dharma; I will expound the Dharma for you when there is no attachment to the characteristics of the three times (past, present, and future) in any Dharma; I will expound the Dharma for you when the characteristics of the Shravakas, Pratyekabuddhas, and Nirvana are not regarded as quiescence in any Dharma.'

The King said to Manjushri Bodhisattva, 'Excellent, it is rare. I only hope that you, Bodhisattva, will have compassion on me and receive the offering together with the great assembly.'

養。」

妙吉祥菩薩言：「大王！且置是語。如王以飲食、衣服供諸大眾，為哀愍故而為供養，斯亦不為利、不為福。夫供養者，於法起希有心，無作、無我，無眾生、無壽命、無補特伽羅等想，不著自相、不著他相，是為供養。當觀諸法無取、無蘊處界，無內、無外，不在三界、非離三界，亦無善、亦無惡，無樂欲、無厭舍，非世間、非出世間，非有漏、非無漏，非有為、非無為，非有煩惱、非離煩惱，非輪迴、非寂滅。若如是者，是為供養。」

王復白妙吉祥菩薩言：「菩薩哀愍、利樂我故，愿受供養。」

妙吉祥菩薩言：「大王！當不求利樂，無所哀愍。是心無所著，無動、無轉，無贊、無毀，無取、無舍。無求利樂、無所哀愍故，法法平等而無所得，是名受供。大王！若如此者，是真利樂。」

王白妙吉祥言：「法本無相而無動作，我獻供養亦應如是。」

妙吉祥言：「空性無相，亦無動作。求法者，無想、無愿，無行、無作、亦非無作。何以故？大王！諸法自性本無所動，亦無有作。眾生自性本空，三業無所動作。大王！當觀一切行皆悉無作，了一切法自性空故。」

王言：「諸行造作，云何名無？」

妙吉祥言：「大王！如過去法已滅、未來法未至、現在無

【現代漢語翻譯】現代漢語譯本：『供養。』

妙吉祥菩薩（Manjushri Bodhisattva）說：『大王！暫且放下這些話。如果大王您用飲食、衣服供養各位大眾，因為哀憐他們的緣故而進行供養，這也不能算是利益，也不能算是福報。真正的供養，是對佛法生起稀有之心，不執著于造作、無我，沒有眾生、沒有壽命、沒有補特伽羅（Pudgala，人）等概念，不執著于自己的相狀，也不執著於他人的相狀，這才是真正的供養。應當觀察諸法，沒有可取之處，沒有五蘊（skandha）、十二處（ayatana）、十八界（dhatu），沒有內在、沒有外在，不在三界（trailokya）之內，也不脫離三界，沒有善，也沒有惡，沒有喜好，也沒有厭惡捨棄，不是世間法，也不是出世間法，不是有漏法，也不是無漏法，不是有為法，也不是無為法，沒有煩惱，也沒有脫離煩惱，沒有輪迴，也沒有寂滅。如果能夠這樣，才是真正的供養。』

國王再次對妙吉祥菩薩（Manjushri Bodhisattva）說：『菩薩您哀憐我，爲了利益和快樂我，希望接受我的供養。』

妙吉祥菩薩（Manjushri Bodhisattva）說：『大王！應當不追求利益和快樂，心中沒有哀憐。這樣的心沒有執著，沒有動搖，沒有轉變，沒有讚揚，沒有譭謗，沒有取，沒有舍。因為不追求利益和快樂，心中沒有哀憐的緣故，一切法平等而無所得，這叫做接受供養。大王！如果能夠這樣，才是真正的利益和快樂。』

國王對妙吉祥菩薩（Manjushri Bodhisattva）說：『法本來沒有相狀，也沒有動作，我獻上供養也應該這樣。』

妙吉祥菩薩（Manjushri Bodhisattva）說：『空性沒有相狀，也沒有動作。追求佛法的人，沒有想法，沒有願望，沒有行為，沒有造作，也不是沒有造作。為什麼呢？大王！諸法的自性本來就沒有動搖，也沒有造作。眾生的自性本來就是空，身口意三業沒有動作。大王！應當觀察一切行為都是沒有造作的，因爲了解一切法的自性是空性的緣故。』

國王說：『各種行為都是造作出來的，為什麼說是沒有呢？』

妙吉祥菩薩（Manjushri Bodhisattva）說：『大王！比如過去的法已經滅亡，未來的法還沒有到來，現在

【English Translation】 English version: 'Offerings.'

Manjushri Bodhisattva said, 'Great King! Set aside those words for now. If you offer food and clothing to the multitudes out of compassion, this is neither beneficial nor meritorious. True offering arises from a rare and precious mind towards the Dharma, without attachment to creation, without self, without the notion of beings, lifespan, or Pudgala (person), without clinging to one's own form or the form of others. This is true offering. One should observe all dharmas as having nothing to grasp, without the five skandhas (aggregates), twelve ayatanas (sense bases), or eighteen dhatus (elements), without inner or outer, neither within nor apart from the three realms (trailokya), neither good nor evil, without desire or aversion, neither worldly nor transcendent, neither with outflows nor without outflows, neither conditioned nor unconditioned, neither with afflictions nor without afflictions, neither samsara nor nirvana. If it is like this, then it is true offering.'

The king then said to Manjushri Bodhisattva, 'Bodhisattva, out of compassion and for my benefit and happiness, please accept my offerings.'

Manjushri Bodhisattva said, 'Great King! One should not seek benefit or happiness, nor have any compassion. This mind is without attachment, without movement, without transformation, without praise, without blame, without taking, without abandoning. Because there is no seeking of benefit or happiness, and no compassion, all dharmas are equal and without attainment. This is called receiving offerings. Great King! If it is like this, it is true benefit and happiness.'

The king said to Manjushri, 'The Dharma is fundamentally without form and without action; my offering should also be like this.'

Manjushri said, 'Emptiness is without form and without action. Those who seek the Dharma have no thought, no wish, no action, no creation, and also not no-creation. Why? Great King! The nature of all dharmas is fundamentally without movement and without creation. The nature of beings is fundamentally empty, and the three karmas of body, speech, and mind have no action. Great King! One should observe that all actions are without creation, because one understands that the nature of all dharmas is emptiness.'

The king said, 'Various actions are created; how can they be called without creation?'

Manjushri Bodhisattva said, 'Great King! For example, the past dharma has already ceased, the future dharma has not yet arrived, and the present

所生，諸行有為亦復如是。所以不著三世，皆無常故，法無增、亦無減。大王！當於諸行如是了知。」

王言：「聖道、煩惱，二法平等不？」

妙吉祥言：「此二平等，亦無增、減。大王！日光出時與暝合乎？」

王言：「不也。日光出時，眾暝皆遣。」

妙吉祥言：「日光出時，而彼眾暝當歸何處？」

王言：「而彼闇暝亦無所往。」

妙吉祥言：「煩惱、聖道亦復如是，此二不相待，亦不增、不減，非住、非不住。大王！煩惱平等、聖道亦平等，此二平等故，諸法皆平等。大王當知：煩惱性空，亦無所住。以煩惱故而得聖道；得聖道故無復煩惱。是故，此二不增、不減，亦無差別。」

王言：「煩惱、聖道，從何所生？」

妙吉祥言：「從心所生。心若不生，煩惱無復生；煩惱不生，聖道無復生。是故當知：煩惱如是觀，聖道亦如是觀。如是觀已，則心無所得。」

王言：「聖道之法歸於涅盤乎？」

妙吉祥言：「不也。諸法無來去，涅盤亦如是。」

王言：「聖道當云何住？」

妙吉祥言：「聖道如是住。」

王言：「聖道得非戒、定、慧之所住耶？」

妙吉祥言：「諸法無行、無相，離諸戲論。若戒、定、慧者，

【現代漢語翻譯】現代漢語譯本：妙吉祥說：『所有產生的事物，各種有為法也是這樣。所以不執著於過去、現在、未來三世，都是因為它們是無常的，法既不會增加，也不會減少。大王！應當像這樣瞭解各種有為法。』

國王問：『聖道和煩惱，這兩種法是平等的嗎？』

妙吉祥說：『這二者是平等的，既沒有增加，也沒有減少。大王！太陽出來的時候，和黑暗並存嗎？』

國王說：『不是的。太陽出來的時候，所有的黑暗都被驅散了。』

妙吉祥說：『太陽出來的時候，那些黑暗會到哪裡去呢？』

國王說：『那些黑暗也沒有到哪裡去。』

妙吉祥說：『煩惱和聖道也是這樣，這二者不互相等待，既不增加，也不減少，非住留，也非不留住。大王！煩惱是平等的，聖道也是平等的，因為這二者平等，所以一切法都是平等的。大王應當知道：煩惱的自性是空性的，也沒有任何住處。因為有煩惱，才能得到聖道；得到聖道，就沒有煩惱了。所以，這二者不增加，不減少，也沒有差別。』

國王問：『煩惱和聖道，是從哪裡產生的呢？』

妙吉祥說：『從心產生的。心如果不產生，煩惱就不會產生；煩惱不產生，聖道也不會產生。所以應當知道：煩惱要這樣觀察，聖道也要這樣觀察。這樣觀察之後，心就沒有任何可得的了。』

國王問：『聖道之法歸於涅盤（Nirvana，寂滅）嗎？』

妙吉祥說：『不是的。一切法沒有來去，涅盤也是這樣。』

國王問：『聖道應當如何安住？』

妙吉祥說：『聖道就是這樣安住的。』

國王問：『聖道不是通過戒（Śīla，道德）、定（Samādhi，禪定）、慧（Prajñā，智慧）來安住的嗎？』

妙吉祥說：『一切法沒有行為，沒有相狀，遠離各種戲論。如果執著于戒、定、慧，』

【English Translation】 English version: Mañjuśrī (妙吉祥) said, 'All that is born, all conditioned phenomena are also like this. Therefore, one does not cling to the three times (past, present, and future), because they are all impermanent; the Dharma neither increases nor decreases. Great King! You should understand all conditioned phenomena in this way.'

The king asked, 'Are the Noble Path (Ārya-mārga, 聖道) and afflictions (Kleśa, 煩惱) equal?'

Mañjuśrī said, 'These two are equal, neither increasing nor decreasing. Great King! When the sun rises, does it coexist with darkness?'

The king said, 'No. When the sun rises, all darkness is dispelled.'

Mañjuśrī said, 'When the sun rises, where does that darkness go?'

The king said, 'That darkness does not go anywhere.'

Mañjuśrī said, 'Afflictions and the Noble Path are also like this; these two do not depend on each other, neither increasing nor decreasing, neither abiding nor not abiding. Great King! Afflictions are equal, and the Noble Path is also equal. Because these two are equal, all Dharmas are equal. Great King, you should know that the nature of afflictions is emptiness, and there is no abiding place. Because of afflictions, one attains the Noble Path; having attained the Noble Path, there are no more afflictions. Therefore, these two neither increase nor decrease, and there is no difference.'

The king asked, 'From where do afflictions and the Noble Path arise?'

Mañjuśrī said, 'They arise from the mind. If the mind does not arise, afflictions will not arise; if afflictions do not arise, the Noble Path will not arise. Therefore, you should know that afflictions should be observed in this way, and the Noble Path should also be observed in this way. Having observed in this way, the mind has nothing to attain.'

The king asked, 'Does the Dharma of the Noble Path return to Nirvana (涅盤)?'

Mañjuśrī said, 'No. All Dharmas have no coming or going, and Nirvana is also like this.'

The king asked, 'How should the Noble Path abide?'

Mañjuśrī said, 'The Noble Path abides in this way.'

The king asked, 'Does the Noble Path not abide through Śīla (戒, morality), Samādhi (定, concentration), and Prajñā (慧, wisdom)?'

Mañjuśrī said, 'All Dharmas have no action, no form, and are free from all conceptual elaborations. If one clings to Śīla, Samādhi, and Prajñā,'

是即戲論，有行、有相，不應如是住。如是住者，非住、非不住；聖道亦如是。」

王言：「所有善男子、善女人修菩提行者得聖道乎？」

菩薩言：「修菩提者，無有少法可得。菩提道者，非苦、非樂，非我、非無我，非常、非無常，非凈、非穢，無輪迴可厭、亦非涅盤可證。是故，一切法皆不可得，聖道之法亦不可得。」

王復白妙吉祥菩薩言：「善哉，大士！甚為希有，善說法要，我悉信解。然我誠心敬辦供養，當以飲食供諸大眾，菩薩今時赴我所請。」

妙吉祥言：「食無所作，施無所受。施者、受者，無二、無別。王已誠心，當受王供。」

爾時，世尊告妙吉祥菩薩言：「今正是時，受王所請，當爲多人作大利益。」

妙吉祥菩薩前白佛言：「我今承佛聖旨，已受王請，當與大眾同受供養。」

爾時，摩伽陀國王知妙吉祥菩薩受其請已，心生歡喜，得大安隱，禮敬世尊及妙吉祥菩薩並諸大眾。然後詣尊者舍利子所，問尊者言：「妙吉祥菩薩將受我供，同來菩薩其數幾何？」

舍利子言：「當與五百大菩薩眾同赴王會。」

是時摩伽陀國王先還宮中嚴飾廣殿，令諸給使者皆精潔其心，備辦種種上味飲食，羅列幢幡、珍妙寶蓋，散諸妙華，焚種種香，

【現代漢語翻譯】現代漢語譯本：『這就是戲論，是有作為、有表相的，不應該這樣執著。像這樣執著，既不是執著，也不是不執著；聖道也是如此。』

國王問道：『所有修菩提行的善男子、善女人都能證得聖道嗎？』

妙吉祥菩薩答道：『修菩提行的人，沒有絲毫法可以得到。菩提道，既非苦，也非樂；既非我，也非無我；既非恒常，也非無常；既非清凈，也非污穢；沒有輪迴可以厭惡，也沒有涅槃可以證得。因此，一切法都是不可得的，聖道之法也是不可得的。』

國王再次對妙吉祥菩薩說：『太好了，大士！真是稀有難得，善於宣說佛法要義，我都信受理解了。現在我誠心準備了供養，將用飲食供養各位大眾，菩薩現在就接受我的邀請吧。』

妙吉祥菩薩說：『食物本身沒有造作，佈施也沒有接受者。佈施的人和接受佈施的人，沒有差別。國王已經有了誠心，應當接受國王的供養。』

這時，世尊告訴妙吉祥菩薩說：『現在正是時候，接受國王的邀請，應當為很多人帶來大利益。』

妙吉祥菩薩上前對佛說：『我現在遵從佛的旨意，已經接受了國王的邀請，將與大眾一同接受供養。』

這時，摩伽陀（Magadha）國王知道妙吉祥菩薩接受了他的邀請，心中歡喜，得到大安穩，禮敬世尊和妙吉祥菩薩以及各位大眾。然後前往尊者舍利子（Sariputra）處，問尊者說：『妙吉祥菩薩將要接受我的供養，一同前來的菩薩有多少位？』

舍利子回答說：『將與五百位大菩薩一同赴國王的盛會。』

這時，摩伽陀國王先回到宮中，裝飾寬敞的大殿，讓所有侍奉的人都保持內心的純潔，準備各種上等的美味飲食，排列著幢幡、珍貴的寶蓋，散佈各種美妙的鮮花，焚燒各種香。

【English Translation】 English version: 『That is conceptual proliferation, having action and appearance; one should not abide in that way. Abiding in that way is neither abiding nor not abiding; the holy path is also like that.』

The king said: 『Do all good men and good women who cultivate the Bodhi path attain the holy path?』

The Bodhisattva said: 『For those who cultivate Bodhi, there is not a single dharma (law, principle) to be attained. The Bodhi path is neither suffering nor pleasure, neither self nor non-self, neither permanent nor impermanent, neither pure nor impure; there is no samsara (cycle of rebirth) to be厭惡ed, nor is there nirvana (liberation) to be realized. Therefore, all dharmas are unattainable, and the dharma of the holy path is also unattainable.』

The king again said to Manjushri (妙吉祥) Bodhisattva: 『Excellent, great being! It is extremely rare, skillfully expounding the essential teachings of the Dharma; I completely believe and understand. Now, I sincerely prepare offerings and will offer food to all of you. Bodhisattva, please accept my invitation now.』

Manjushri (妙吉祥) said: 『Food has no action, and giving has no receiver. The giver and the receiver are not two, not different. The king already has sincerity; he should receive the king's offering.』

At that time, the World Honored One (世尊) told Manjushri (妙吉祥) Bodhisattva: 『Now is the right time to accept the king's invitation; it will bring great benefit to many people.』

Manjushri (妙吉祥) Bodhisattva stepped forward and said to the Buddha: 『I now accept the king's invitation in accordance with the Buddha's decree and will receive the offering together with the assembly.』

At that time, King Magadha (摩伽陀) knew that Manjushri (妙吉祥) Bodhisattva had accepted his invitation, and his heart was filled with joy and great peace. He paid homage to the World Honored One (世尊) and Manjushri (妙吉祥) Bodhisattva, as well as the entire assembly. Then, he went to Venerable Sariputra (舍利子) and asked: 『Manjushri (妙吉祥) Bodhisattva will be receiving my offering; how many Bodhisattvas will be coming with him?』

Sariputra (舍利子) replied: 『He will be attending the king's gathering with five hundred great Bodhisattvas.』

At that time, King Magadha (摩伽陀) first returned to the palace, decorated the spacious hall, instructed all the servants to purify their minds, prepared various excellent and delicious foods, arranged banners and precious canopies, scattered various beautiful flowers, and burned various incenses.

真珠、瓔珞盡其華麗敷設五百座位。復于王城令嚴治道路，散華燒香，無諸塵穢，清肅其道。是時城中人民聞妙吉祥菩薩赴王宮中受王供養，皆生歡喜，一心渴仰，各以香華伺其道側。

爾時，妙吉祥菩薩于初夜分作是思惟：「我于來晨赴于王請，同我往者菩薩眾少，今當往諸佛剎請諸大菩薩眾共赴王宮莊嚴勝會。我若為王說法，彼諸菩薩能作證明。」作是念已，即于本處隱身不現，經須臾間東方過八萬佛剎，到一世界名曰常聲，佛號吉祥聲如來、應供、正等正覺，現在說法，為諸菩薩說大乘法，彼諸菩薩皆是不退轉地。其佛剎中有七寶樹，出種種華果，其樹枝葉常出微妙音聲——所謂：贊佛聲、贊法聲、贊不退轉地菩薩之聲，常出如是三寶之聲，是名常聲世界。

妙吉祥菩薩既到彼已，詣吉祥聲如來前，頭面禮足而白佛言：「我自娑婆世界故來至此，為受摩伽陀國王請于宮中飯食供養。為菩薩眾少故，來請諸大菩薩上士，來晨與我同赴王宮受其供養，令彼一切眾生咸受其福。惟愿世尊敕諸菩薩令受我請。」

爾時，吉祥聲如來即告八萬大菩薩言：「善男子！今妙吉祥菩薩來請汝等往彼娑婆世界，赴摩伽陀國王宮中飲食供養，汝今當往，同爲佛事。」是時諸菩薩如世尊敕即當奉行。

於是，

【現代漢語翻譯】現代漢語譯本：用珍珠和華麗的瓔珞裝飾五百個座位。又在王城中下令認真修整道路，散花焚香，清除各種塵土污穢，使道路清凈肅穆。當時城中的人民聽說妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）將要到王宮中接受國王的供養，都心生歡喜，一心渴望仰慕，各自拿著香和花在道路兩旁等候。

這時，妙吉祥菩薩在初夜時分這樣思惟：『我明天早晨要應邀去參加國王的宴請，但是和我同去的菩薩人數太少，現在應當前往各個佛剎，邀請各位大菩薩一同前往王宮，莊嚴這個殊勝的聚會。我如果為國王說法，那些菩薩也能作為證明。』這樣想著，他就在原來的地方隱身不見，經過很短的時間，就越過東方八萬個佛剎，到達一個名為常聲的世界，那裡的佛號吉祥聲如來（吉祥聲 Tathagata），是應供、正等正覺，現在正在說法，為各位菩薩宣說大乘佛法，那些菩薩都是不退轉地的菩薩。那個佛剎中有七寶樹，長出各種各樣的花和果實，樹的枝葉經常發出微妙的聲音——也就是：贊佛的聲音、贊法的聲音、贊不退轉地菩薩的聲音，經常發出這樣的三寶之聲，因此叫做常聲世界。

妙吉祥菩薩到達那裡之後，來到吉祥聲如來面前，頭面頂禮佛足，稟告佛說：『我從娑婆世界（Saha World）特地來到這裡，是因為要接受摩伽陀國（Magadha）國王的邀請，到王宮中接受齋飯供養。因為菩薩人數太少，所以前來邀請各位大菩薩上士，明天早晨和我一同前往王宮接受供養，讓那裡的一切眾生都能得到福報。希望世尊命令各位菩薩接受我的邀請。』

當時，吉祥聲如來就告訴八萬大菩薩說：『善男子！現在妙吉祥菩薩邀請你們前往娑婆世界，到摩伽陀國王宮中接受飲食供養，你們現在應當前往，一同成就佛事。』當時各位菩薩如同世尊的命令，立即準備奉行。

於是，

【English Translation】 English version: Five hundred seats were adorned with pearls and the most splendid necklaces. Furthermore, he ordered the roads in the royal city to be carefully prepared, scattering flowers and burning incense, removing all dust and impurities, and making the roads clean and solemn. At that time, the people in the city heard that Manjushri Bodhisattva (妙吉祥菩薩) was going to the royal palace to receive the king's offerings, and they all rejoiced, eagerly longing to see him, each holding incense and flowers, waiting by the side of the road.

Then, Manjushri Bodhisattva (妙吉祥菩薩) thought to himself in the early part of the night: 'Tomorrow morning I will go to the king's invitation, but the number of Bodhisattvas who will go with me is small. Now I should go to the Buddha lands and invite the great Bodhisattvas to go to the royal palace together to adorn this auspicious gathering. If I preach the Dharma for the king, those Bodhisattvas can bear witness.' Thinking this, he disappeared from his original place, and in a short time, he passed eight hundred thousand Buddha lands to the east, arriving at a world called Constant Sound (常聲), where the Buddha is named Auspicious Sound Tathagata (吉祥聲如來), Worthy of Offerings, Perfectly and Completely Awakened, now preaching the Dharma, expounding the Mahayana Dharma for the Bodhisattvas, all of whom are in the stage of non-retrogression. In that Buddha land, there are seven-jeweled trees, producing various kinds of flowers and fruits, and the branches and leaves of the trees constantly emit subtle sounds—namely: the sound praising the Buddha, the sound praising the Dharma, and the sound praising the Bodhisattvas of the non-retrogressive stage, constantly emitting such sounds of the Three Jewels, hence it is called the Constant Sound World (常聲世界).

Having arrived there, Manjushri Bodhisattva (妙吉祥菩薩) went before Auspicious Sound Tathagata (吉祥聲如來), bowed his head and face to the ground at the Buddha's feet, and said to the Buddha: 'I have come here from the Saha World (娑婆世界) specifically to accept the invitation of the King of Magadha (摩伽陀國), to receive a meal offering in the royal palace. Because the number of Bodhisattvas is small, I have come to invite the great Bodhisattvas, the superior beings, to come with me to the royal palace tomorrow morning to receive the offerings, so that all beings there may receive blessings. May the World-Honored One command the Bodhisattvas to accept my invitation.'

At that time, Auspicious Sound Tathagata (吉祥聲如來) then said to the eighty thousand great Bodhisattvas: 'Good men! Now Manjushri Bodhisattva (妙吉祥菩薩) invites you to go to the Saha World (娑婆世界), to the royal palace of the King of Magadha (摩伽陀國) to receive food offerings, you should go now, and together accomplish the Buddha's work.' At that time, the Bodhisattvas, as commanded by the World-Honored One, immediately prepared to carry it out.

Then,

妙吉祥菩薩禮辭吉祥聲如來，與八萬大菩薩隱身不現，即還娑婆世界到本住處。

是時妙吉祥菩薩與諸菩薩共相坐已，即告諸菩薩言：「我有法門，名大總持，今為諸大士分別演說。云何名總持法門？所謂：樂欲趣證總持法門者，當住正念，心不散亂，離諸癡恚，於一切法智慧通達。行如來道，得辯才門，住于無相，入一切法總持智門，相續聖道而能任持三寶。有所言論無有滯礙，善解一切眾生語言，若有論難而為分別，于大眾中心無怖畏。所有一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人、乃至帝釋梵王，下至傍生異類之屬，種種言音差別，而能隨彼種種言音而為說法。善知眾生根性利鈍，隨類得解。諸根清凈，離諸邪見，平等安住總持法門。不著世間八種違順之法，圓滿一切出世善法。為諸眾生說其行業因緣果報，令其得大安樂。於一切處智慧通達，能令眾生去除重擔。心無憂惱，知法自性。隨根演說應病之法，令起精進，獲諸善利。

「菩薩心生歡喜不望果報，所有善根但為迴向一切智故。求一切智，普為利樂一切眾生。於六度行悉能成就——施行圓滿，迴向一切智；戒行圓滿，迴向眾生，令其安樂；忍行圓滿，得佛相好，莊嚴具足；精進圓滿，成熟一切善根；禪定圓

【現代漢語翻譯】現代漢語譯本妙吉祥菩薩（Manjushri Bodhisattva）向吉祥聲如來（Ghoshasri Tathagata）告別，與八萬大菩薩隱身消失，隨即返回娑婆世界（Sahā world），回到自己所住的地方。

這時，妙吉祥菩薩與眾菩薩一起坐定后，便告訴諸位菩薩說：『我有一種法門，名為大總持（Mahādhāraṇī），現在為各位大士分別演說。什麼叫做總持法門呢？就是說：想要證得總持法門的人，應當安住于正念，內心不散亂，遠離各種愚癡和嗔恚，對於一切法都能以智慧通達。修行如來之道，獲得辯才之門，安住于無相，進入一切法的總持智慧之門，相續聖道並且能夠任持三寶（Triratna）。所說的話沒有滯礙，善於理解一切眾生的語言，如果有論難，能夠為他們分別解釋，在大眾之中內心沒有怖畏。所有一切天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，乃至帝釋（Indra）、梵王（Brahma），下至傍生異類之屬，種種言語聲音的差別，都能夠隨順他們的種種言語聲音而為他們說法。善於瞭解眾生的根性是利是鈍，隨其根性而使他們得到理解。諸根清凈，遠離各種邪見，平等安住于總持法門。不執著於世間的八種違順之法，圓滿一切出世間的善法。為眾生宣說他們的行業因緣果報，使他們得到大的安樂。在一切處都能以智慧通達，能夠使眾生去除沉重的負擔。內心沒有憂愁煩惱，了知法的自性。隨順眾生的根器演說相應的法門，使他們發起精進，獲得各種善利。

『菩薩內心生起歡喜，不期望果報，所有的善根都只是爲了迴向一切智（Sarvajñā）的緣故。求得一切智，普遍地爲了利益安樂一切眾生。對於六度（Six Pāramitās）之行都能圓滿成就——佈施（Dāna）圓滿，迴向一切智；持戒（Śīla）圓滿，迴向眾生，使他們安樂；忍辱（Kṣānti）圓滿，得到佛的相好，莊嚴具足；精進（Vīrya）圓滿，成熟一切善根；禪定（Dhyāna）圓

【English Translation】 English version Manjushri Bodhisattva, having bid farewell to Ghoshasri Tathagata (A Tathagata with an auspicious voice), and along with eighty thousand Bodhisattvas, vanished from sight, and then returned to the Sahā world, back to his own dwelling place.

At that time, Manjushri Bodhisattva, having sat down with the other Bodhisattvas, then told them: 'I have a Dharma gate called the Great Dharani (Mahādhāraṇī). Now, I will explain it to you great beings. What is called the Dharani Dharma gate? It means: those who desire to attain the Dharani Dharma gate should abide in right mindfulness, with their minds not scattered, away from all ignorance and anger, and with wisdom penetrating all Dharmas. Practicing the path of the Tathagata, obtaining the gate of eloquence, abiding in non-form, entering the gate of Dharani wisdom of all Dharmas, continuing the holy path and being able to uphold the Three Jewels (Triratna). Their speech is without hindrance, they are skilled in understanding the languages of all beings, and if there are debates, they can explain them, and in the midst of the assembly, they have no fear. All the Devas (Gods), Nāgas (Dragons), Yakṣas (Demons), Gandharvas (Celestial Musicians), Asuras (Titans), Garudas (Eagles), Kinnaras (Celestial Musicians), Mahoragas (Serpents), humans and non-humans, even Indra (The King of Gods), Brahma (The Creator God), down to the animals and different kinds of beings, with their various languages and sounds, they can follow their various languages and sounds to teach them the Dharma. They are skilled in knowing whether beings' roots are sharp or dull, and according to their roots, they can help them understand. Their senses are pure, they are away from all wrong views, and they abide equally in the Dharani Dharma gate. They are not attached to the eight worldly Dharmas of agreement and disagreement, and they perfect all supramundane good Dharmas. They explain to beings the causes, conditions, and consequences of their actions, so that they can obtain great peace and happiness. In all places, they can penetrate with wisdom, and they can remove the heavy burdens of beings. Their minds are without worry or distress, and they know the self-nature of Dharmas. According to the roots of beings, they explain the appropriate Dharma, so that they can arouse diligence and obtain all good benefits.

'The Bodhisattva's mind generates joy, without expecting rewards, and all good roots are only for the sake of dedicating them to Sarvajñā (All-knowing wisdom). Seeking Sarvajñā, universally for the benefit and happiness of all beings. They can perfectly accomplish the practice of the Six Pāramitās (Six Perfections) – Dāna (Generosity) is perfected, dedicated to Sarvajñā; Śīla (Morality) is perfected, dedicated to beings, so that they can be happy; Kṣānti (Patience) is perfected, obtaining the marks and characteristics of the Buddha, with complete adornments; Vīrya (Diligence) is perfected, maturing all good roots; Dhyāna (Meditation) is perfected

滿，得相應法，自在無礙；智慧圓滿，通達一切法——于自在，離諸過失。

「諸善男子！如是總持法門——得此法門已，無所忘失，總能任持一切智故。

「複次，善男子！總持法門復能受持一切法，所謂：了一切法空、無相、無愿，無動、無作，離其分別，不生、不滅，非斷、非常，非有、非無，不來、不去，非成、非壞，非聚、非散，非有性、非無性，非有想、非無想，離其戲論，非我、人、眾生、壽者、補特伽羅，無取、無舍，非見、非聞，非覺、非知，是名受持一切法。

「複次，善男子！又，總持法門謂持一切法自性空故，如夢所見、如水泡、如陽焰、如虛空等。又，能持一切法苦、空、無常、無我、寂滅等，自性無作，無樂、無苦，無得、無證。又，總持法門譬如大地能持世間，無大、無小，悉能持之，亦不懈倦。菩薩摩訶薩得總持法門亦復如是，為眾生故發菩提心，攝諸善根不令散失，雖經阿僧祇劫無暫懈退。

「又如大地能育養萬物，得總持菩薩能化利一切眾生故。又如大地能生草木滋養眾生，其得總持菩薩能生一切善法利益眾生。又如大地不增、不減，任持萬物，無高、無下；其得總持菩薩心亦如是，不增、不減，任持眾生，無怨親想。又如大地，受其甘雨終無厭足；

【現代漢語翻譯】現代漢語譯本：圓滿具足，獲得相應的法，自在而沒有阻礙；智慧圓滿，通達一切法——在於自在，遠離各種過失。『諸位善男子！這樣的總持（Dharani，一種記憶和保持佛法的方式）法門——得到這種法門之後，就不會忘失，總能任持一切智慧。』『再者，善男子！總持法門還能受持一切法，也就是：瞭解一切法是空（Sunyata，佛教中的空性概念）、無相（animitta，沒有特徵）、無愿（apranihita，沒有希求），無動（aninjya，不動搖）、無作（akriya，沒有造作），遠離分別，不生、不滅，不是斷滅、也不是常恒，不是有、也不是無，不來、不去，不是成就、也不是壞滅，不是聚集、也不是散失，不是有自性、也不是無自性，不是有想、也不是無想，遠離戲論，沒有我（Atman，靈魂）、人（manusya，人類）、眾生（sattva，有情生命）、壽者（jiva，壽命）、補特伽羅（pudgala，個體），沒有取、沒有舍，不是見、不是聞，不是覺、不是知，這叫做受持一切法。』『再者，善男子！總持法門是指保持一切法自性是空性的緣故，就像夢中所見、像水泡、像陽焰、像虛空等等。而且，能夠保持一切法是苦（Dukkha，痛苦）、空、無常（Anitya，變化無常）、無我（Anatman，無我）、寂滅（Nirvana，涅槃）等等，自性沒有造作，沒有快樂、沒有痛苦，沒有獲得、沒有證悟。而且，總持法門譬如大地能夠承載世間，無論大小，都能承載，也不會懈怠疲倦。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）得到總持法門也是這樣，爲了眾生的緣故發起菩提心（Bodhi-citta，覺悟之心），攝取各種善根不讓它們散失，即使經過阿僧祇劫（Asankhya-kalpa，無數劫）也不會暫時懈怠退轉。』『又如大地能夠育養萬物，得到總持的菩薩能夠化度利益一切眾生。又如大地能夠生長草木滋養眾生，得到總持的菩薩能夠生出一切善法利益眾生。又如大地不增加、不減少，承載萬物，沒有高低之分；得到總持的菩薩心也是這樣，不增加、不減少，承載眾生，沒有怨親之想。又如大地，接受甘甜的雨水始終沒有厭足；』

【English Translation】 English version: Being complete, one obtains the corresponding Dharma (law, teaching), being free and unobstructed; wisdom is complete, penetrating all Dharmas—in freedom, one is free from all faults. 『Good men! Such is the Dharani (a mnemonic device, incantation) gate—having obtained this Dharma gate, one will not forget anything, and will be able to uphold all wisdom.』『Furthermore, good men! The Dharani gate can also uphold all Dharmas, namely: understanding that all Dharmas are empty (Sunyata, emptiness), without characteristics (animitta, signless), without wishes (apranihita, wishless), unmoving (aninjya, imperturbable), uncreated (akriya, inaction), free from discrimination, not arising, not ceasing, neither annihilation nor permanence, neither existent nor non-existent, neither coming nor going, neither becoming nor decaying, neither gathering nor scattering, neither having self-nature nor lacking self-nature, neither having thought nor lacking thought, free from conceptual proliferation, without self (Atman, soul), person (manusya, human), sentient being (sattva, being), life-span (jiva, life), or individual (pudgala, person), without taking or rejecting, neither seeing nor hearing, neither feeling nor knowing, this is called upholding all Dharmas.』『Furthermore, good men! The Dharani gate means upholding the self-nature of all Dharmas as empty, like what is seen in a dream, like a water bubble, like a mirage, like space, and so on. Moreover, it can uphold all Dharmas as suffering (Dukkha, suffering), empty, impermanent (Anitya, transience), without self (Anatman, no-self), tranquil extinction (Nirvana, liberation), and so on, self-nature without creation, without pleasure, without pain, without attainment, without realization. Moreover, the Dharani gate is like the earth, which can support the world, whether large or small, it can support it all, without weariness or fatigue. The Bodhisattva-Mahasattva (great Bodhisattva) who obtains the Dharani gate is also like this, for the sake of sentient beings, he arouses the Bodhi-citta (mind of enlightenment), gathers all good roots without letting them be scattered, even after Asankhya-kalpas (innumerable eons) he will not temporarily slacken or regress.』『Moreover, just as the earth can nurture all things, the Bodhisattva who obtains Dharani can transform and benefit all sentient beings. Moreover, just as the earth can grow grass and trees to nourish sentient beings, the Bodhisattva who obtains Dharani can generate all good Dharmas to benefit sentient beings. Moreover, just as the earth does not increase or decrease, supporting all things, without high or low; the mind of the Bodhisattva who obtains Dharani is also like this, not increasing or decreasing, supporting sentient beings, without thoughts of enemies or relatives. Moreover, just as the earth never tires of receiving sweet rain;』

其得總持菩薩愛樂聽受佛菩薩法曾無厭足。又如大地能持一切種子，依時生長，終無休息；其得總持菩薩能持一切善法種子，依時生長，亦無休息。又如世間勇猛之士威力強盛，能伏他軍；其得總持菩薩具大精進，神通威德能伏魔軍。

「又，善男子當知：一切法自性無忘、無所記念，是常、無常，是苦、是樂，是凈、不凈，是我、無我，是有情、非有情，是壽命、非壽命，是補特伽羅、非補特伽羅等。總持法門亦復如是，亦無記念、諸法離二相故亦無所忘。

「又，善男子！總持法門如虛空，任持大地，無所持想；總持一切法，無所持相。又如日光照曜一切相，總持能觀照一切法。又如眾生能持一切煩惱種，終無散失；總持法門能持一切法，亦不散失。又如諸佛、菩薩記心輪，能轉一切眾生心意，而無能轉相；總持法門持一切法，亦無能持相。

「諸善男子！如前所說種種譬喻無有窮盡，諸法無窮盡，總持法門亦無窮盡，無量無邊，如虛空故。」

是時妙吉祥菩薩說此法時，會中有五百菩薩摩訶薩得大總持。

佛說未曾有正法經卷第三大正藏第 15 冊 No. 0628 佛說未曾有正法經

佛說未曾有正法經卷第四

西天譯經三藏朝奉大夫試鴻臚卿傳教大師

【現代漢語翻譯】現代漢語譯本：他們獲得總持（Dharani，總括憶持一切法而不忘失的智慧）的菩薩喜愛聽聞佛菩薩的佛法，從沒有厭倦滿足的時候。又如大地能夠承載一切種子，依照時節生長，終究沒有停歇；他們獲得總持的菩薩能夠承載一切善法種子，依照時節生長，也沒有停歇。又如世間勇猛的戰士威力強盛，能夠降伏敵軍；他們獲得總持的菩薩具有大精進，神通威德能夠降伏魔軍。『又，善男子，應當知道：一切法的自性沒有遺忘、沒有所記念，是常、無常，是苦、是樂，是凈、不凈，是我、無我，是有情、非有情，是壽命、非壽命，是補特伽羅（Pudgala，意為『人』或『個體』）、非補特伽羅等。總持法門也同樣如此，也沒有記念，諸法遠離二相的緣故也沒有遺忘。』『又，善男子！總持法門如虛空，任憑承載大地，沒有承載的想法；總持一切法，沒有執持的相狀。又如日光照耀一切事物，總持能夠觀照一切法。又如眾生能夠執持一切煩惱種子，終究不會散失；總持法門能夠執持一切法，也不會散失。又如諸佛、菩薩記心輪，能夠轉變一切眾生的心意，而沒有能轉變的相狀；總持法門執持一切法，也沒有能執持的相狀。』『諸位善男子！如前面所說的種種譬喻沒有窮盡，諸法沒有窮盡，總持法門也沒有窮盡，無量無邊，如同虛空一樣。』這時，妙吉祥菩薩（Manjushri Bodhisattva）說此法時，會中有五百菩薩摩訶薩（Bodhisattva-Mahasattvas，大菩薩）得到大總持。佛說未曾有正法經卷第三大正藏第 15 冊 No. 0628 佛說未曾有正法經佛說未曾有正法經卷第四西天譯經三藏朝奉大夫試鴻臚卿傳教大師

【English Translation】 English version: Those Bodhisattvas who have attained Dharani (the wisdom of upholding and remembering all Dharmas without forgetting) delight in listening to the Buddhadharma of Buddhas and Bodhisattvas, never tiring or becoming satiated. Just as the earth can bear all seeds, allowing them to grow according to the seasons without ceasing, so too, those Bodhisattvas who have attained Dharani can bear all seeds of good Dharmas, allowing them to grow according to the seasons without ceasing. Just as brave warriors in the world are powerful and can subdue enemy armies, so too, those Bodhisattvas who have attained Dharani possess great diligence, and their supernatural powers and majestic virtue can subdue the armies of Mara. 『Furthermore, good men, you should know that the nature of all Dharmas has no forgetting and nothing to be remembered. It is permanence and impermanence, suffering and happiness, purity and impurity, self and non-self, sentient and non-sentient, life and non-life, Pudgala (meaning 『person』 or 『individual』) and non-Pudgala, and so on. The Dharani Dharma-gate is also like this; it has no remembering, and because all Dharmas are apart from the two aspects, there is also no forgetting.』『Furthermore, good men! The Dharani Dharma-gate is like empty space, allowing the earth to bear everything without the thought of bearing; it upholds all Dharmas without the appearance of upholding. Just as the sunlight illuminates all things, Dharani can contemplate and illuminate all Dharmas. Just as sentient beings can hold all seeds of afflictions without ever losing them, the Dharani Dharma-gate can hold all Dharmas without losing them. Just as the Buddhas and Bodhisattvas remember the wheel of the mind, they can transform the minds and intentions of all sentient beings without the appearance of transforming; the Dharani Dharma-gate holds all Dharmas without the appearance of holding.』『Good men! The various metaphors described earlier are inexhaustible, the Dharmas are inexhaustible, and the Dharani Dharma-gate is also inexhaustible, immeasurable and boundless, like empty space.』 At that time, when Manjushri Bodhisattva was speaking this Dharma, five hundred Bodhisattva-Mahasattvas in the assembly attained great Dharani. The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 15, No. 0628 The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume 4 Translated by the Tripitaka Master Chao Feng Da Fu Shi Hong Lu Qing Chuan Jiao Da Shi from the Western Heaven

臣法天奉　詔譯

爾時，妙吉祥菩薩于中夜分復為諸菩薩宣說菩薩藏法門，告諸菩薩曰：「諸大士！當須了知菩薩藏法門。未有一法非菩薩藏攝，所有世間、出世間法，有為、無為，若善、不善，有相、無相，有漏、無漏等法，皆是菩薩藏故。

「善男子！譬如三千大千世界，其中有百億四大洲、百億日月、百億須彌山、百億大海，皆不離三千大千世界所攝。菩薩藏法亦復如是，所有凡夫法、聲聞法、緣覺法乃至諸佛法，亦不離菩薩藏攝。所以者何？聲聞乘、緣覺乘、諸佛乘皆同一故。

「譬如大樹，莖簳、枝葉繁密茂盛，皆一本故。菩薩藏為本，出生三乘法，無異、無別，其量廣大不可度量。

「譬如大海浩無邊際，假使阿修羅王、諸藥叉等，乃至諸大力士，欲酌其海終不可知；諸聲聞、緣覺、一切人天等眾，欲知菩薩藏法，不可窮盡。諸有智者欲知菩薩戒、定、慧法尚不能知，唯入菩薩藏者自所知故。

「又，善男子！譬如大海所居一切眾生唯飲大海中水，不復知江河之味；修菩薩乘者唯知菩薩藏法，不復樂聲聞、緣覺之道。

「善男子！菩薩藏中強名曰三，謂聲聞、緣覺異故，但聞四諦理，趣證涅盤，是名聲聞藏；但樂緣生理，趣證涅盤，是名緣覺藏；菩薩藏者，證佛一

【現代漢語翻譯】現代漢語譯本

爾時，妙吉祥菩薩（Manjushri Bodhisattva）于中夜時分，再次為諸位菩薩宣說菩薩藏法門，告訴諸位菩薩說：『諸位大士！應當要知道菩薩藏法門。沒有哪一種法不是菩薩藏所包含的，所有世間法、出世間法，有為法、無為法，善法、不善法，有相法、無相法，有漏法、無漏法等等，都是菩薩藏所包含的。』『善男子！譬如三千大千世界，其中有百億個四大洲、百億個日月、百億座須彌山（Mount Sumeru）、百億個大海，都不離三千大千世界所包含。菩薩藏法也是這樣，所有凡夫法、聲聞法、緣覺法乃至諸佛法，都不離菩薩藏所包含。為什麼呢？因為聲聞乘、緣覺乘、諸佛乘都是同一的。』『譬如大樹，樹幹、枝葉繁密茂盛，都是同一根本。菩薩藏為根本，出生三乘法，沒有差異、沒有分別，其量廣大不可度量。』『譬如大海浩瀚無邊，即使阿修羅王（Asura King）、諸藥叉（Yakshas）等，乃至諸大力士，想要舀盡大海也是不可能的；諸聲聞、緣覺、一切人天等眾，想要了解菩薩藏法，也是不可能窮盡的。諸有智慧的人想要了解菩薩戒、定、慧法尚且不能完全瞭解，只有進入菩薩藏的人才能自己瞭解。』『又，善男子！譬如大海所居住的一切眾生只飲大海中的水，不再知道江河的味道；修菩薩乘的人只知道菩薩藏法，不再喜歡聲聞、緣覺的道路。』『善男子！菩薩藏中勉強稱之為三，是因為聲聞、緣覺不同，只聽聞四諦（Four Noble Truths）的道理，趣向證得涅槃（Nirvana），這叫做聲聞藏；只樂於緣起生滅的道理，趣向證得涅槃，這叫做緣覺藏；菩薩藏，是證得佛的唯一……』

【English Translation】 English version

At that time, Manjushri Bodhisattva, in the middle of the night, again expounded the Bodhisattva Treasury Dharma to the Bodhisattvas, saying to the Bodhisattvas: 'Great beings! You must understand the Bodhisattva Treasury Dharma. There is no Dharma that is not included in the Bodhisattva Treasury. All worldly and trans-worldly Dharmas, conditioned and unconditioned, good and non-good, with form and without form, with outflows and without outflows, are all included in the Bodhisattva Treasury.' 'Good men! For example, the three thousand great thousand worlds, which contain a hundred billion four great continents, a hundred billion suns and moons, a hundred billion Mount Sumerus, and a hundred billion great seas, are all included within the three thousand great thousand worlds. The Bodhisattva Treasury Dharma is also like this; all ordinary person's Dharmas, Shravaka Dharmas, Pratyekabuddha Dharmas, and even all Buddhas' Dharmas, are included within the Bodhisattva Treasury. Why? Because the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddhas' Vehicle are all the same.' 'For example, a large tree, with its trunk, branches, and leaves dense and lush, all from one root. The Bodhisattva Treasury is the root, from which the three vehicles of Dharma are born, without difference or separation, its measure vast and immeasurable.' 'For example, the great sea is vast and boundless. Even if the Asura King, the Yakshas, and other great powerful beings wanted to exhaust the sea, it would be impossible. If all the Shravakas, Pratyekabuddhas, and all humans and gods wanted to know the Bodhisattva Treasury Dharma, it would be impossible to fathom it completely. Even wise people who want to know the Bodhisattva's precepts, concentration, and wisdom cannot fully know them; only those who enter the Bodhisattva Treasury know it themselves.' 'Furthermore, good men! For example, all beings living in the great sea only drink the water of the great sea and no longer know the taste of rivers; those who cultivate the Bodhisattva Vehicle only know the Bodhisattva Treasury Dharma and no longer delight in the path of the Shravakas and Pratyekabuddhas.' 'Good men! In the Bodhisattva Treasury, it is forcibly called three, because the Shravakas and Pratyekabuddhas are different. They only hear the doctrine of the Four Noble Truths, and strive to attain Nirvana, which is called the Shravaka Treasury. They only delight in the doctrine of dependent origination, and strive to attain Nirvana, which is called the Pratyekabuddha Treasury. The Bodhisattva Treasury is to attain the one of the Buddha...'

切智故。

「又，善男子！當知聲聞藏、緣覺藏、菩薩藏平等無異，眾生心所樂欲有三乘學。所以學求聲聞者，智慧狹劣，無所容受，怖輪迴苦，於四諦法深所樂欲，趣證涅盤求安隱故；樂求緣覺者，心有限礙，不能普為眾生，無大悲心行利他行，證彼涅盤以為究竟；菩薩摩訶薩學菩薩藏，其量廣大，非聲聞、緣覺之所測度，唯諸菩薩修學其法悉能了知。

「又，善男子！聲聞、緣覺唯樂自乘，修諸善根求二乘果，于菩薩法而不能知。諸菩薩觀聲聞法，於四諦道悉能證知，善能分別而不趣證彼果；觀緣覺法，於十二因緣而悉證知，善能分別而不趣證彼果。菩薩圓滿諸行而盡通達。譬如清凈琉璃寶器，內建諸物咸同一色，瑩凈無異；聲聞、緣覺之法入菩薩藏中本無差異。是故，諸菩薩摩訶薩入菩薩藏已，見法平等無有差別，無諸佛法相、無菩薩法相、無二乘法相；於一切法無所思念，離諸語言、文字，無表、無示。何以故？無相故，不可觀；無義故，不可思。如是學者攝一切智。善男子！是名菩薩藏，如是通達，自在無礙。」

爾時，妙吉祥菩薩於後夜分復為諸菩薩摩訶薩宣說金剛句不退轉法輪。告諸菩薩曰：「善男子！若菩薩摩訶薩善說法者，聽聞解了，說者、聽者一切皆得不退轉法，其無動轉、

【現代漢語翻譯】切智故。

『又，善男子！應當知道聲聞藏（Śrāvakapiṭaka，小乘佛教經典）、緣覺藏（Pratyekabuddha-piṭaka，獨覺乘經典）、菩薩藏（Bodhisattva-piṭaka，大乘佛教經典）平等沒有差異，眾生的心所喜好和慾望導致了三乘的修學。那些學習追求聲聞乘的人，智慧狹隘低下，沒有容納能力，畏懼輪迴的痛苦，對於四諦法（catvāri āryasatyāni，苦、集、滅、道）深深地喜愛和追求，爲了趨向證得涅槃（nirvāṇa）而尋求安穩的境界；那些喜愛追求緣覺乘的人，心有侷限和障礙，不能普遍地為眾生服務，沒有廣大的悲心去實行利益他人的行為，證得他們自己的涅槃就認為是究竟；菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）學習菩薩藏，它的容量廣大，不是聲聞乘和緣覺乘所能測度的，只有那些修學這種法的菩薩才能完全瞭解。

『又，善男子！聲聞乘和緣覺乘只喜歡自己的乘，修習各種善根來求得二乘的果位，對於菩薩法卻不能瞭解。諸位菩薩觀察聲聞法，對於四諦之道完全能夠證知，善於分別卻不趨向證得聲聞乘的果位；觀察緣覺法，對於十二因緣（dvādaśāṅga-pratītyasamutpāda）完全能夠證知，善於分別卻不趨向證得緣覺乘的果位。菩薩圓滿各種修行而完全通達。譬如清凈的琉璃寶器，內建各種物品都呈現同一種顏色，晶瑩透亮沒有差異；聲聞乘和緣覺乘的法進入菩薩藏中本來就沒有差異。因此，諸位菩薩摩訶薩進入菩薩藏以後，見到一切法平等而沒有差別，沒有諸佛的法相、沒有菩薩的法相、沒有二乘的法相；對於一切法沒有思念，脫離各種語言和文字，沒有表達，沒有指示。為什麼呢？因為沒有相，所以不可觀察；因為沒有意義，所以不可思議。像這樣學習的人就能夠攝取一切智慧。善男子！這就叫做菩薩藏，像這樣通達，就能自在無礙。』

這時，妙吉祥菩薩（Mañjuśrī，文殊菩薩）在後半夜又為諸位菩薩摩訶薩宣說金剛句不退轉法輪。告訴諸位菩薩說：『善男子！如果菩薩摩訶薩善於說法，聽聞的人能夠理解，說法的人和聽法的人一切都能夠得到不退轉法，他們堅定不動搖、

【English Translation】 Because of the wisdom that cuts through.

『Furthermore, good men! You should know that the Śrāvakapiṭaka (the collection of scriptures for the Hearers), the Pratyekabuddha-piṭaka (the collection of scriptures for the Solitary Buddhas), and the Bodhisattva-piṭaka (the collection of scriptures for the Bodhisattvas) are equal and without difference. The desires and inclinations of sentient beings lead to the study of the Three Vehicles. Those who study and seek the Hearer Vehicle have narrow and inferior wisdom, without the capacity to accommodate much, and fear the suffering of saṃsāra (cyclic existence). They deeply desire the Four Noble Truths (catvāri āryasatyāni), seeking to attain nirvāṇa (liberation) and find peace. Those who enjoy seeking the Solitary Buddha Vehicle have limited minds, unable to universally benefit sentient beings, lacking great compassion to perform altruistic deeds, and consider attaining their own nirvāṇa as the ultimate goal. Bodhisattva-mahāsattvas (great Bodhisattvas) study the Bodhisattva-piṭaka, which is vast in scope, beyond the comprehension of Hearers and Solitary Buddhas. Only those Bodhisattvas who cultivate and study this Dharma can fully understand it.

『Furthermore, good men! Hearers and Solitary Buddhas only delight in their own Vehicle, cultivating various roots of virtue to seek the fruits of the Two Vehicles, and are unable to understand the Bodhisattva Dharma. Bodhisattvas, observing the Hearer Dharma, are fully capable of realizing the path of the Four Noble Truths, skillfully distinguishing it but not seeking to attain its fruit. Observing the Solitary Buddha Dharma, they are fully capable of realizing the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), skillfully distinguishing it but not seeking to attain its fruit. Bodhisattvas perfect all practices and fully comprehend them. It is like a pure crystal vessel, in which all objects placed inside appear the same color, clear and without difference. The Dharmas of Hearers and Solitary Buddhas, when entering the Bodhisattva-piṭaka, are inherently without difference. Therefore, when Bodhisattva-mahāsattvas enter the Bodhisattva-piṭaka, they see all Dharmas as equal and without distinction, without the characteristics of the Buddha Dharma, without the characteristics of the Bodhisattva Dharma, and without the characteristics of the Two Vehicles Dharma. They have no thoughts about any Dharma, being free from all language and writing, without expression, without indication. Why? Because there is no characteristic, so it cannot be observed; because there is no meaning, so it cannot be conceived. Those who study in this way can encompass all wisdom. Good men! This is called the Bodhisattva-piṭaka. Attaining such understanding, one is free and unhindered.』

At that time, Mañjuśrī Bodhisattva (Mañjuśrī, the Bodhisattva of Wisdom) in the latter part of the night, again proclaimed the Vajra-sentence Non-regression Dharma Wheel for all the Bodhisattva-mahāsattvas. He told the Bodhisattvas: 『Good men! If a Bodhisattva-mahāsattva is skilled in expounding the Dharma, and those who listen understand, both the speaker and the listener will attain the Dharma of non-regression, being immovable and unshakeable,

無所散壞。

「善男子！不退轉法，若乘、若乘境界，若佛、若法、若僧，皆是不退轉輪。何以故？不退輪者即法界故，不離法界之所生故。其輪無轉相，是名轉法輪，無別、無二，即法界自性故。善男子！是故，修諸菩薩行者應如是知，即得解脫不退轉輪。菩薩摩訶薩如是了知、如是解脫已，當得如來之果，普能利樂一切眾生。于解脫門無二法可得，如來解脫相、一切法解脫相，皆無異故。一切法無解脫相亦無二相。何以故？身非解脫，心亦非解脫，二法自性即解脫相故；一切法亦復如是。諸菩薩如是了知，是即不退轉輪。

「善男子當知：不退轉輪而無所轉。何以故？色與色自性本無所轉故；如是，受、想、行、識，識自性亦無所轉。諸法自性皆無所轉，是即不退轉輪。其輪本來無所斷壞，非相、非無相，非有所得、非無所得，非說、非無說，無名、無著。

「複次，空、無相、無愿解脫門相不可得分別之法。從何所得？彼一切相猶如虛空，無所依附。諸法自性無依而住，是名金剛句不退轉輪。

「善男子！諸法空性不可破壞。彼金剛句離一切見，當如是住空解脫門；彼金剛句離諸分別，當如是住無相解脫門；彼金剛句離諸疑惑，當如是住無愿解脫門；彼金剛句離諸有著，當如是住法界

【現代漢語翻譯】現代漢語譯本：無所散壞。

『善男子！不退轉法，無論是乘（yana，交通工具，這裡指教法）、還是乘境界，無論是佛（Buddha，覺悟者）、還是法（Dharma，真理、規律），還是僧（Sangha，僧團），都是不退轉輪。為什麼這麼說呢？因為不退輪就是法界（Dharmadhatu，一切法的本性）的緣故，是不離法界所生的緣故。這個輪沒有轉動的相狀，這叫做轉法輪（Dharmachakra，佛陀教法的傳播），沒有區別、沒有二元性，就是法界的自性。善男子！因此，修習各種菩薩行的人應該這樣理解，就能得到解脫，進入不退轉輪。菩薩摩訶薩（Mahasattva，偉大的菩薩）這樣了知、這樣解脫之後，就能證得如來（Tathagata，佛陀的稱號）的果位，普遍地利益和安樂一切眾生。在解脫門中沒有兩種不同的法可以獲得，如來的解脫相、一切法的解脫相，都沒有差異。一切法沒有解脫相，也沒有二元對立的相。為什麼這麼說呢？因為身體不是解脫，心也不是解脫，這兩種法的自性就是解脫相；一切法也是這樣。各位菩薩這樣了知，這就是不退轉輪。

『善男子，應當知道：不退轉輪而實際上沒有轉動。為什麼這麼說呢？因為色（Rupa，物質現象）與色的自性本來就沒有轉動；同樣，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），識的自性也沒有轉動。諸法的自性都沒有轉動，這就是不退轉輪。這個輪本來就沒有斷絕和毀壞，不是有相、也不是無相，不是有所得、也不是無所得，不是可說、也不是不可說，沒有名稱、沒有執著。

『再次，空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）這三種解脫門之相是不可得、不可分別的法。從哪裡可以得到呢？它們的一切相就像虛空一樣，沒有所依附。諸法的自性無所依憑而住，這叫做金剛句不退轉輪。

『善男子！諸法的空性是不可破壞的。這金剛句遠離一切見解，應當這樣安住于空解脫門；這金剛句遠離各種分別，應當這樣安住于無相解脫門；這金剛句遠離各種疑惑，應當這樣安住于無愿解脫門；這金剛句遠離各種執著，應當這樣安住於法界（Dharmadhatu，一切法的本性）。』

【English Translation】 English version: Without being scattered or destroyed.

『Good man! The Dharma of non-retrogression, whether it be the yana (vehicle, referring to teachings), or the realm of the yana, whether it be the Buddha (the Awakened One), or the Dharma (truth, law), or the Sangha (community), all are the wheel of non-retrogression. Why is this so? Because the wheel of non-retrogression is the Dharmadhatu (the nature of all things), because it arises without departing from the Dharmadhatu. This wheel has no aspect of turning; this is called the turning of the Dharma wheel (Dharmachakra, the propagation of the Buddha's teachings), without difference, without duality, it is the self-nature of the Dharmadhatu. Good man! Therefore, those who cultivate the practices of Bodhisattvas should understand in this way, and they will attain liberation and enter the wheel of non-retrogression. Bodhisattvas Mahasattvas (Great Beings) who understand and are liberated in this way will attain the fruit of the Tathagata (the title of the Buddha), universally benefiting and bringing joy to all sentient beings. In the gate of liberation, there are no two different Dharmas to be obtained; the aspect of the Tathagata's liberation and the aspect of the liberation of all Dharmas are without difference. All Dharmas have no aspect of liberation and no dualistic aspects. Why is this so? Because the body is not liberation, nor is the mind liberation; the self-nature of these two Dharmas is the aspect of liberation; all Dharmas are also like this. When Bodhisattvas understand in this way, this is the wheel of non-retrogression.

『Good man, you should know: the wheel of non-retrogression does not actually turn. Why is this so? Because rupa (form, material phenomena) and the self-nature of rupa originally do not turn; likewise, vedana (feeling), samjna (perception), samskara (volition), vijnana (consciousness), the self-nature of consciousness also does not turn. The self-nature of all Dharmas does not turn; this is the wheel of non-retrogression. This wheel is originally without cessation or destruction, neither with form nor without form, neither with attainment nor without attainment, neither speakable nor unspeakable, without name, without attachment.

『Furthermore, the aspects of the three gates of liberation—sunyata (emptiness), animitta (signlessness), and apranihita (wishlessness)—are unattainable and undifferentiable Dharmas. From where can they be obtained? All their aspects are like space, without any dependence. The self-nature of all Dharmas abides without reliance; this is called the Vajra-sentence wheel of non-retrogression.

『Good man! The emptiness of all Dharmas is indestructible. This Vajra-sentence is apart from all views; one should abide in the gate of emptiness liberation in this way. This Vajra-sentence is apart from all discriminations; one should abide in the gate of signlessness liberation in this way. This Vajra-sentence is apart from all doubts; one should abide in the gate of wishlessness liberation in this way. This Vajra-sentence is apart from all attachments; one should abide in the Dharmadhatu (the nature of all things).』

。金剛句者，離種種法，無我、無作，無貪、無著，自性安住清凈涅盤，是名金剛句。」

爾時，妙吉祥菩薩即於是夜初、中、後分為諸菩薩說種種法已，是諸菩薩皆得此光明華三摩地法門。彼諸菩薩各各舉身，于毛孔中出百千光明，一一光中出百千諸佛，彼一一佛於十方世界廣為眾生施作佛事。

爾時，摩伽陀國王嚴備種種飲食已，于其晨朝來詣妙吉祥菩薩所，白菩薩言：「今正是時，往受我供。」

菩薩受請，王即還宮。

是時尊者大迦葉乃于食時著衣持缽，與五百苾芻欲入王舍大城次第乞食，于其中路心生思念：「我今不入此城，當往妙吉祥菩薩所聽受正法。」作是念已，即與苾芻眾同詣妙吉祥菩薩所。到已歡喜，禮敬問訊，退住一面。

爾時，妙吉祥菩薩告尊者大迦葉言：「迦葉！何故食時持缽住此？」

迦葉白言：「我欲入王舍大城乞食，故先來此。」

妙吉祥菩薩言：「我當施汝及同來苾芻飲食。」

迦葉答言：「不也。菩薩！我今來此為聽法故，非求飲食。」

妙吉祥言：「尊者當知：諸求道者有二種攝養：一者、飲食，二者、妙法。」

迦葉白言：「如是。大士！世間有情若離段食，非所和合，不能資養色身，何能聽受妙法？」

【現代漢語翻譯】現代漢語譯本：『金剛句』指的是，遠離種種法，沒有我執、沒有造作，沒有貪婪、沒有執著，自性安住在清凈涅槃（Nirvana，寂滅）的狀態，這就是所謂的『金剛句』。

當時，妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）就在那天晚上，初夜、中夜、后夜分別為眾菩薩宣說了種種佛法之後，這些菩薩都得到了光明華三摩地（Samadhi，禪定）的法門。那些菩薩各自舉身，從毛孔中放出成百上千的光明，每一道光明中又出現成百上千的佛，那些佛在十方世界廣為眾生施行佛事。

當時，摩伽陀（Magadha）國王準備好種種飲食之後，在第二天早晨來到妙吉祥菩薩的住所，對菩薩說：『現在正是時候，請您前去接受我的供養。』

菩薩接受了邀請，國王就返回了王宮。

這時，尊者大迦葉（Mahakasyapa，摩訶迦葉）在吃飯的時候穿好衣服，拿著缽，與五百位比丘（Bhikkhu，出家男子）想要進入王舍大城（Rajagrha）依次乞食，在路中心裡想：『我現在不進入此城，應當前往妙吉祥菩薩那裡聽受正法。』這樣想著，就與比丘眾一同前往妙吉祥菩薩的住所。到達后，他們歡喜地禮敬問訊，然後退到一邊站立。

當時，妙吉祥菩薩告訴尊者大迦葉說：『迦葉！為什麼在吃飯的時候拿著缽來到這裡？』

迦葉回答說：『我想要進入王舍大城乞食，所以先來到這裡。』

妙吉祥菩薩說：『我應當施捨你和一同前來的比丘飲食。』

迦葉回答說：『不必了。菩薩！我今天來這裡是爲了聽聞佛法，不是爲了尋求飲食。』

妙吉祥菩薩說：『尊者應當知道：尋求真理的人有兩種攝養：一是飲食，二是妙法。』

迦葉回答說：『是的。大士！世間的有情如果離開段食（食物），就不能和合，不能資養色身，又怎麼能聽受妙法呢？』

【English Translation】 English version: 'The Vajra Sentence' refers to being apart from all kinds of dharmas, without ego, without action, without greed, without attachment, with one's own nature abiding in the pure Nirvana (Nirvana, extinction). This is what is called the 'Vajra Sentence.'

At that time, Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom) expounded various dharmas to the Bodhisattvas in the early, middle, and late parts of the night. After that, these Bodhisattvas all obtained the Dharma gate of the Light Flower Samadhi (Samadhi, meditation). Each of those Bodhisattvas raised their bodies, emitting hundreds of thousands of lights from their pores. In each light appeared hundreds of thousands of Buddhas, and each of those Buddhas widely performed Buddha deeds for sentient beings in the ten directions.

At that time, the King of Magadha (Magadha) prepared various kinds of food and drink, and in the next morning, he came to the residence of Manjushri Bodhisattva and said to the Bodhisattva: 'Now is the right time, please come and receive my offerings.'

The Bodhisattva accepted the invitation, and the king returned to the palace.

At this time, Venerable Mahakasyapa (Mahakasyapa, Great Kasyapa) put on his robes and carried his bowl at mealtime, intending to enter the great city of Rajagrha (Rajagrha) with five hundred Bhikkhus (Bhikkhu, ordained male) to beg for food in order. On the way, he thought to himself: 'I will not enter this city now, but should go to Manjushri Bodhisattva to listen to the Dharma.' With this thought, he went with the Bhikkhus to the residence of Manjushri Bodhisattva. Upon arriving, they joyfully paid their respects and inquired after his well-being, then retreated to stand on one side.

At that time, Manjushri Bodhisattva said to Venerable Mahakasyapa: 'Kasyapa! Why are you holding your bowl here at mealtime?'

Kasyapa replied: 'I wanted to enter the great city of Rajagrha to beg for food, so I came here first.'

Manjushri Bodhisattva said: 'I should give you and the Bhikkhus who came with you food and drink.'

Kasyapa replied: 'No, Bodhisattva! I have come here today to listen to the Dharma, not to seek food and drink.'

Manjushri Bodhisattva said: 'Venerable one should know: those who seek the truth have two kinds of nourishment: one is food and drink, and the other is the wonderful Dharma.'

Kasyapa replied: 'Yes, Great Being! If sentient beings in the world are separated from solid food (food), they cannot be harmonious, cannot nourish their physical bodies, how can they listen to the wonderful Dharma?'

妙吉祥菩薩言：「尊者當受飲食，我即施汝。其所施已，不離輪迴、不證涅槃，非離異生法、非住聖道法。何以故？所施、能施無增、無減，無法可生、無法可滅，無法可學、亦無所得。是故，我當施汝飲食。」

迦葉白妙吉祥菩薩言：「善哉，菩薩是大施主，如是施者是真佈施。」

爾時，妙吉祥菩薩作如是念：「我今入王舍大城為摩伽陀國王作大佛事。」作是念已，即時入一切神通變化三摩地，於此三摩地中放大光明，遍照娑婆世界，見三千大千世界如觀掌內。所有地獄、傍生、諸有情類，蒙光照者皆得離苦，無一眾生起三毒心，亦無憎、嫉、怨嫌之想，互相愛念如子、如母。所有三千大千世界皆作六種震動。是時欲色界諸天子等皆來供養妙吉祥菩薩，奏百千種樂，雨天妙華散其道路而為莊嚴。

妙吉祥菩薩以神通力令其道路悉皆平坦猶如手掌，以無數珍寶而嚴飾之，散諸妙華大如車輪——謂優缽羅華、俱母陀華、奔拏利迦華等。復以寶網幔覆于上，布諸幢幡、傘蓋遍滿虛空。復現七寶之臺及諸寶樹，其寶樹上皆吠琉璃寶而為華果，以諸寶繩而為交絡，一一寶樹出微妙香遍一由旬。其諸樹間復有寶池，金沙布底，八功德水充滿其中，出諸妙華——謂優缽羅華、缽訥摩華、俱母那華、奔拏利

【現代漢語翻譯】現代漢語譯本妙吉祥菩薩說：『尊者應當接受飲食，我這就佈施給您。這種佈施，不脫離輪迴，也不證得涅槃，既不離開凡夫俗子的境界，也不安住于聖賢之道。為什麼呢？因為所佈施之物和能佈施之人都沒有增減，沒有法可以產生，也沒有法可以滅亡，沒有法可以學習，也沒有任何所得。因此，我應當佈施飲食給您。』迦葉對妙吉祥菩薩說：『太好了，菩薩真是大施主，像這樣佈施才是真正的佈施。』當時，妙吉祥菩薩心想：『我現在要進入王舍大城，為摩伽陀（Magadha）國王做一場盛大的佛事。』這樣想著，他立即進入一切神通變化三摩地（Samadhi，一種冥想狀態），從這種三摩地中放出大光明，遍照娑婆世界（Saha World，我們所居住的這個世界），看到三千大千世界就像在觀看手掌中的東西一樣清晰。所有地獄、畜生道以及各種有情眾生，被光明照耀的都得以脫離痛苦，沒有一個眾生生起貪、嗔、癡三種毒害之心，也沒有憎恨、嫉妒、怨恨猜疑的想法，互相愛護思念如同子女愛慕母親一般。整個三千大千世界都發生了六種震動。這時，欲界（Desire realm）的諸天子等都來供養妙吉祥菩薩，演奏成百上千種美妙的音樂，降下天上的美妙花朵，散落在道路上作為莊嚴。妙吉祥菩薩用神通力使道路全部變得平坦如手掌，用無數珍寶來裝飾它，散佈各種美妙的花朵，大如車輪——比如優缽羅華（Utpala，青蓮花）、俱母陀華（Kumuda，白睡蓮）、奔拏利迦華（Pundarika，紅蓮花）等。又用寶網覆蓋在上面，佈置各種幢幡、傘蓋，遍佈虛空。又顯現七寶的樓臺和各種寶樹，寶樹上都以吠琉璃寶（Vairocana，光明遍照）作為花朵和果實，用各種寶繩交織纏繞，每一棵寶樹都散發出微妙的香氣，遍及一由旬（Yojana，古代印度長度單位）。樹木之間還有寶池，池底鋪著金沙，充滿著具有八種功德的水，水中生長著各種美妙的花朵——比如優缽羅華、缽訥摩華（Padma，蓮花）、俱母那華（Kumudini，睡蓮）、奔拏利迦華。

【English Translation】 English version Manjushri Bodhisattva said: 'Venerable one, you should accept food, and I will give it to you. This giving does not depart from Samsara (輪迴, cycle of rebirth), nor does it attain Nirvana (涅槃, liberation), it neither departs from the state of ordinary beings nor abides in the path of the sages. Why? Because what is given and the giver have neither increase nor decrease, there is no Dharma (法, law/teachings) that can arise, nor any Dharma that can perish, there is no Dharma to be learned, nor anything to be gained. Therefore, I shall give you food.' Kashyapa said to Manjushri Bodhisattva: 'Excellent, Bodhisattva is a great benefactor, such giving is true giving.' At that time, Manjushri Bodhisattva thought: 'I will now enter the great city of Rajagriha (王舍大城, capital city) to perform a great Buddhist service for King Magadha (摩伽陀, an ancient kingdom).' Having thought this, he immediately entered the Samadhi (三摩地, meditative state) of all miraculous transformations, and from this Samadhi emitted great light, illuminating the Saha World (娑婆世界, this world we live in), seeing the three thousand great thousand worlds as clearly as if viewing them in the palm of his hand. All hells, animals, and sentient beings who were illuminated by the light were freed from suffering, and not a single being arose with the three poisons (貪嗔癡, greed, hatred, and delusion), nor were there thoughts of hatred, jealousy, resentment, or suspicion, but they loved and cherished each other as children love their mothers. The entire three thousand great thousand worlds experienced six kinds of tremors. At this time, the Devas (諸天子, gods) of the desire realm (欲界, realm of desire) and others came to make offerings to Manjushri Bodhisattva, playing hundreds of thousands of kinds of music, and raining down celestial flowers to adorn the roads. Manjushri Bodhisattva, by his supernatural power, made all the roads flat like the palm of a hand, adorned them with countless treasures, and scattered various wonderful flowers as large as chariot wheels—such as Utpala (優缽羅華, blue lotus), Kumuda (俱母陀華, white water lily), and Pundarika (奔拏利迦華, red lotus). He also covered them with jeweled nets, and spread banners and canopies throughout the sky. He also manifested seven-jeweled terraces and jeweled trees, on which the flowers and fruits were made of Vairocana (吠琉璃寶, beryl) jewels, and intertwined with jeweled ropes, each jeweled tree emitting a subtle fragrance that pervaded a Yojana (由旬, ancient Indian unit of distance). Between the trees were jeweled ponds, with golden sand at the bottom, filled with water possessing eight qualities, from which emerged various wonderful flowers—such as Utpala, Padma (缽訥摩華, lotus), Kumudini (俱母那華, water lily), and Pundarika.

迦華等——復有鴛、鴦、鳧、雁之屬游止其中。諸寶樹寶臺皆有妙香，聞者歡喜。一一樹下有二十五大女，持栴檀香而為供養。

妙吉祥菩薩于其定中現如是等殊特事已，出三摩地，即告尊者大迦葉言：「我今與汝同赴王舍大城摩伽陀王宮中受食供養。耆年大德宜當導前，我必從后。」

迦葉白言：「不也。菩薩！大士具大智慧、神通無量、多聞辯才、善說諸法，我佛、世尊常所稱歎，眾生見者發菩提心修菩薩行。我于聲聞眾中雖稱耆舊，無所堪能，何敢居前而行？愿從菩薩之後。何以故？一切眾生始發菩提心，一切聲聞、緣覺己所不及，何況久行菩薩道者？譬如師子之子，初生即有大力，勇健輕捷，無所畏懼。其身香氣為風所吹，群獸聞者無不驚怖；乃至大象，雖有大力，一切世間不能制伏，聞初生師子之香亦生驚怖。眾生若發菩提心，勇猛堅固，一切魔眾生怖畏想，聲聞、緣覺所不能及。諸菩薩摩訶薩聞佛說大乘法，其心不動，生大歡喜，而能作師子吼降伏一切。是故，妙吉祥菩薩！于真法中無有三乘，但以菩提心而為尊長，一切善法從菩提心生故。今菩薩前行，猶菩提心生無量善法。」

於是，妙吉祥菩薩居前而行，諸大菩薩左右圍繞，聲聞之眾皆從其後，離本住處入王舍城。

是時

【現代漢語翻譯】現代漢語譯本迦華等（花名）——還有鴛鴦、野鴨、大雁等鳥類在其中棲息。各種寶樹和寶臺都有美妙的香氣，聞到的人都心生歡喜。每一棵樹下都有二十五位大美女，手持栴檀香進行供養。

妙吉祥菩薩（Manjushri Bodhisattva）在他的禪定中顯現出這些殊勝的景象后，從三摩地（Samadhi，禪定）中出來，立即告訴尊者大迦葉（Mahakasyapa）說：『我現在和你一同前往王舍大城（Rajagrha）的摩伽陀（Magadha）國王宮中接受齋飯供養。年長的有德之人應該在前面引導，我一定在後面跟隨。』

迦葉（Kasyapa）回答說：『不行啊，菩薩（Bodhisattva）！大士（Mahasattva）您具有大智慧，神通無量，博聞強記，善於說法，是佛（Buddha）、世尊（Bhagavan）常常稱讚的，眾生見到您就會發起菩提心（Bodhi-citta）修菩薩行（Bodhisattva-caryā）。我在聲聞（Śrāvaka）眾中雖然被稱為年長者，但沒有什麼能力，怎麼敢在前面行走呢？我願意跟隨在菩薩之後。為什麼呢？一切眾生只要發起菩提心，就是一切聲聞、緣覺（Pratyekabuddha）所不能及的，更何況是長久修行菩薩道的人呢？譬如獅子的幼崽，剛出生就具有很大的力量，勇敢矯健，無所畏懼。它的身體散發的香氣被風吹動，群獸聞到都會驚恐害怕；乃至大象，雖然有很大的力量，一切世間都不能制伏它，聞到初生獅子的香氣也會感到驚恐。眾生如果發起菩提心，勇猛而堅定，一切魔眾都會產生畏懼的想法，這不是聲聞、緣覺所能達到的。諸位菩薩摩訶薩（Bodhisattva-Mahāsattva）聽到佛說大乘法（Mahāyāna），內心不會動搖，並且生起極大的歡喜，能夠發出獅子吼（Simhanada）降伏一切。因此，妙吉祥菩薩！在真正的佛法中沒有三乘（Triyāna）的區別，而是以菩提心作為最尊貴的，一切善法都是從菩提心產生的。現在菩薩您在前面行走，就像菩提心產生無量的善法一樣。』

於是，妙吉祥菩薩走在前面，諸位大菩薩在左右圍繞，聲聞眾都跟隨在後面，離開了原來的住處，進入王舍城。

這時

【English Translation】 English version Kahlara (Name of a flower) and others—moreover, there were mandarin ducks, ducks, wild geese, and other birds dwelling therein. All the jeweled trees and jeweled platforms possessed wondrous fragrances, causing joy to those who smelled them. Under each tree were twenty-five great maidens, holding sandalwood incense as offerings.

After Manjushri Bodhisattva manifested such extraordinary events in his Samadhi (meditative absorption), he emerged from Samadhi and immediately said to the Venerable Mahakasyapa (Great Kasyapa): 'I shall now go with you to the royal palace of King Magadha (King of Magadha) in the great city of Rajagrha (Royal City) to receive food offerings. The venerable elder should lead the way, and I will surely follow behind.'

Kasyapa (Kasyapa) replied: 'No, Bodhisattva (Enlightenment Being)! Great Being (Mahasattva), you possess great wisdom, immeasurable spiritual powers, vast learning and eloquence, and are skilled in expounding all Dharmas (teachings). You are constantly praised by the Buddha (Enlightened One), the Bhagavan (Blessed One). Beings who see you generate the Bodhi-citta (mind of enlightenment) and practice the Bodhisattva-caryā (conduct of a Bodhisattva). Although I am called an elder among the Śrāvakas (hearers), I am incapable of anything. How dare I walk in front? I wish to follow behind the Bodhisattva. Why? Any being who generates the Bodhi-citta surpasses all Śrāvakas and Pratyekabuddhas (Solitary Buddhas), let alone those who have long practiced the Bodhisattva path. For example, a lion cub, upon birth, possesses great strength, is brave and agile, and fears nothing. The fragrance of its body, carried by the wind, causes all beasts to be terrified upon smelling it; even an elephant, though possessing great strength and being unconquerable by all in the world, is frightened upon smelling the fragrance of a newborn lion. If beings generate the Bodhi-citta, being courageous and steadfast, all demonic hosts will have thoughts of fear, which is unattainable by Śrāvakas and Pratyekabuddhas. The Bodhisattva-Mahāsattvas (Great Bodhisattvas), upon hearing the Buddha expound the Mahāyāna (Great Vehicle) Dharma, their minds do not waver, and they generate great joy, and are able to roar like a lion (Simhanada), subduing all. Therefore, Manjushri Bodhisattva! In the true Dharma, there is no distinction of the Triyāna (Three Vehicles), but the Bodhi-citta is the most venerable, as all good Dharmas arise from the Bodhi-citta. Now, the Bodhisattva walking in front is like the Bodhi-citta generating immeasurable good Dharmas.'

Thereupon, Manjushri Bodhisattva walked in front, with the great Bodhisattvas surrounding him on the left and right, and the assembly of Śrāvakas following behind, departing from their original dwelling place and entering the city of Rajagrha.

At that time

天雨眾華，于虛空中奏百千天樂，放大光明普照大眾，于光明中雨眾蓮華。王舍城中一切人民見菩薩已皆生歡喜，持諸香華而伸供養。

爾時，摩伽陀國王聞妙吉祥菩薩與八萬大菩薩眾及五百聲聞而來赴會，即作是念：「我所備辦飲食五百，今此菩薩等眾其數倍多，今此少食如何充足？又於何處可容其坐？」

作是念時，妙吉祥菩薩即敕多聞天王及恭毗羅大夜叉主于剎那頃化童子形，詣于王前而白王曰：「大王！勿生憂念。妙吉祥菩薩有大方便，福德、智慧不可思議，能以一食普供三千大千世界一切眾生悉皆飽滿，食猶不盡。今此八萬菩薩、五百聲聞，其數不多，何所慮耶？何以故？妙吉祥菩薩福德、智慧本無盡故，食亦無盡。」

是時摩伽陀國王聞是語已，心大歡喜，適悅快樂，即于妙吉祥菩薩起恭敬、尊重、希有之心，與諸宮屬持以香華、末香、涂香等，作諸伎樂出迎菩薩。見已，拜跪問訊，散其香華，前引菩薩入于王宮。

是時妙吉祥菩薩至王宮已，即告普照菩薩曰：「善男子！汝當莊嚴道場，今正是時。」

普照菩薩受其命已，以神通力其王宮殿忽然廣博嚴凈，種種莊嚴無所妨礙，懸諸華蓋、幢幡、瓔珞，嚴飾第一成大道場。

復告法上菩薩曰：「善男子！汝可為吾敷

【現代漢語翻譯】現代漢語譯本：天空中降下各種各樣的花朵，同時在虛空中演奏成百上千種天樂，放出巨大的光明普遍照耀大眾，在光明中降下各種蓮花。王舍城（Rājagṛha）中的所有人民見到菩薩后都心生歡喜，拿著各種香和花來供養。

當時，摩伽陀（Magadha）國王聽到妙吉祥菩薩（Mañjuśrī）與八萬大菩薩眾及五百聲聞前來赴會，就想：『我所準備的五百份飲食，現在這些菩薩等人的數量多出好幾倍，現在這些少量的食物怎麼能夠充足供應？又在什麼地方可以容納他們坐下呢？』

當他這樣想的時候，妙吉祥菩薩就命令多聞天王（Vaiśravaṇa）和恭毗羅（Kumbhīra）大夜叉主在極短的時間內化作童子的形象，來到國王面前對國王說：『大王！不要憂慮。妙吉祥菩薩有很大的方便，福德、智慧不可思議，能夠用一份食物普遍供養三千大千世界的一切眾生，都能讓他們飽滿，食物還用不完。現在這八萬菩薩、五百聲聞，數量不多，有什麼可擔心的呢？為什麼呢？因為妙吉祥菩薩的福德、智慧本來就沒有窮盡，食物也不會窮盡。』

當時摩伽陀國王聽到這些話后，心裡非常歡喜，感到適悅快樂，就對妙吉祥菩薩生起恭敬、尊重、希有之心，與各位後宮眷屬拿著香花、末香、涂香等，演奏各種樂器出來迎接菩薩。見到菩薩后，拜跪問訊，散佈香花，在前面引導菩薩進入王宮。

當時妙吉祥菩薩到達王宮后，就告訴普照菩薩（Samantaprabhāsa）說：『善男子！你應該莊嚴道場，現在正是時候。』

普照菩薩接受命令后，用神通力使王宮殿忽然變得廣闊而莊嚴清凈，各種各樣的裝飾都沒有妨礙，懸掛各種華蓋、幢幡、瓔珞，裝飾成第一等的道場。

又告訴法上菩薩（Dharma-ūrdhva）說：『善男子！你應該為我鋪設座位。』

【English Translation】 English version: Rain fell with various flowers, and hundreds of thousands of celestial music played in the empty sky, emitting great light that universally illuminated the masses, and raining various lotuses in the light. All the people in Rājagṛha (City of Kings) rejoiced upon seeing the Bodhisattva, and offered various incense and flowers.

At that time, King Magadha (Kingdom in ancient India) heard that Mañjuśrī (Gentle Glory) Bodhisattva was coming to the assembly with eighty thousand great Bodhisattvas and five hundred Śrāvakas (Hearers), and he thought: 'The five hundred portions of food that I have prepared, now the number of these Bodhisattvas and others is many times more, how can these few foods be sufficient? And where can they be seated?'

As he was thinking this, Mañjuśrī Bodhisattva immediately ordered Vaiśravaṇa (King of the North) and Kumbhīra (a Yaksha general) the great Yaksha chief to transform into the form of a boy in an instant, and went to the king and said to the king: 'Great King! Do not worry. Mañjuśrī Bodhisattva has great skillful means, and his blessings and wisdom are inconceivable. He can use one meal to universally provide for all sentient beings in the three thousand great thousand worlds, and they will all be full, and the food will not be exhausted. Now these eighty thousand Bodhisattvas and five hundred Śrāvakas are not many in number, what is there to worry about? Why? Because Mañjuśrī Bodhisattva's blessings and wisdom are originally inexhaustible, and the food is also inexhaustible.'

At that time, King Magadha, upon hearing these words, was very happy in his heart, felt comfortable and joyful, and developed a respectful, reverent, and rare mind towards Mañjuśrī Bodhisattva. Together with the members of his palace, he held incense, flowers, powdered incense, and scented ointment, and played various musical instruments to welcome the Bodhisattva. Upon seeing the Bodhisattva, he bowed and paid respects, scattered incense and flowers, and led the Bodhisattva into the royal palace.

At that time, Mañjuśrī Bodhisattva, after arriving at the royal palace, said to Samantaprabhāsa (Universal Light) Bodhisattva: 'Good man! You should adorn the Bodhimaṇḍa (place of enlightenment), now is the right time.'

Upon receiving the order, Samantaprabhāsa Bodhisattva used his supernatural powers to suddenly make the royal palace vast, solemn, and pure, and various decorations did not obstruct anything. He hung various flower canopies, banners, and garlands, and decorated it into a first-class Bodhimaṇḍa.

He then said to Dharma-ūrdhva (Dharma-height) Bodhisattva: 'Good man! You should prepare a seat for me.'

置上妙之座，安諸大眾。」

於是法上菩薩作彈指相而為召集，于剎那間有八萬三千妙好之座出現道場，種種珍寶而為莊嚴，其座周遍于道場中亦無迫迮。

爾時，妙吉祥菩薩即就於座，命諸菩薩、聲聞之眾各就其座。

於時摩伽陀國王即前白妙吉祥菩薩言：「惟愿菩薩大眾哀愍我故，從容小待，飲食將至。」

爾時，四大天王與諸眷屬來詣道場，禮敬供養妙吉祥菩薩及諸大眾。復有帝釋天主與諸眷屬，及彼阿修羅眷屬等，各各持栴檀、末香來詣道場，供養大眾。復有娑婆界主大梵天王變童子相，與諸梵眾左右侍者各持寶拂來詣道場，禮敬妙吉祥菩薩已住立其側。諸來梵眾亦持寶拂，于諸菩薩及聲聞眾右側而住。復有無熱惱龍王來詣道場，住虛空中不現其身，垂諸瓔珞，于瓔珞中出八功德水，一切大眾用而無盡。

爾時，摩伽陀國王即作是念：「此諸菩薩皆無缽器，當用何食？」

妙吉祥菩薩知王所念，而告王言：「勿作是念，此諸菩薩不持其缽。若須缽時，隨其佛剎所有應器自然而至。」

王大歡喜，即白妙吉祥菩薩言：「此諸菩薩居何佛土？從何所來？愿聞諸菩薩所來國土及佛名字。」

妙吉祥答言：「大王當知：東方有國，其名常聲，佛號吉祥聲如來、應供

【現代漢語翻譯】現代漢語譯本：『佈置殊妙的座位，安置所有大眾。』於是法上菩薩（Dharmottara Bodhisattva）作彈指的姿勢來召集，在剎那間有八萬三千個精妙美好的座位出現在道場，用各種珍寶來莊嚴，這些座位遍佈于道場中，並不顯得擁擠。這時，妙吉祥菩薩（Manjushri Bodhisattva）就坐于座位上，命令各位菩薩、聲聞的僧眾各自就座。這時，摩伽陀國王（King of Magadha）上前對妙吉祥菩薩說：『希望菩薩大眾憐憫我，稍微等待片刻，飲食即將送達。』這時，四大天王（Four Heavenly Kings）與他們的眷屬來到道場，禮敬供養妙吉祥菩薩及各位大眾。又有帝釋天主（Lord Indra）與他的眷屬，以及阿修羅（Asura）的眷屬等，各自拿著栴檀、末香來到道場，供養大眾。又有娑婆界主大梵天王（Great Brahma King, Lord of the Saha World）變化成童子的形象，與各位梵眾侍者各自拿著寶拂來到道場，禮敬妙吉祥菩薩後站在他的旁邊。各位前來的梵眾也拿著寶拂，在各位菩薩及聲聞僧眾的右側站立。又有無熱惱龍王（Anavatapta Dragon King）來到道場，停留在虛空中不顯現他的身形，垂下各種瓔珞，在瓔珞中流出具有八種功德的水，一切大眾使用都用不完。這時，摩伽陀國王心中想：『這些菩薩都沒有缽器，應當用什麼食物呢？』妙吉祥菩薩知道國王心中所想，就告訴國王說：『不要這樣想，這些菩薩不持有固定的缽器。如果需要缽時，隨著他們佛剎所有的應器自然就會到來。』國王非常歡喜，就對妙吉祥菩薩說：『這些菩薩居住在哪個佛土？從哪裡而來？希望聽到各位菩薩所來的國土以及佛的名字。』妙吉祥菩薩回答說：『大王應當知道：東方有個國家，它的名字叫常聲（Constant Sound），佛號吉祥聲如來（Auspicious Sound Tathagata）、應供（Worthy of Offerings）。』

【English Translation】 English version: 'Arrange the wonderful seats and seat all the assembly.' Then Dharmottara Bodhisattva made a finger-snapping gesture to summon, and in an instant, eighty-three thousand wonderful and beautiful seats appeared in the Bodhimanda (place of enlightenment), adorned with various treasures. The seats were spread throughout the Bodhimanda without being crowded. At that time, Manjushri Bodhisattva took his seat and instructed the Bodhisattvas and Shravakas (listeners) to take their respective seats. Then the King of Magadha stepped forward and said to Manjushri Bodhisattva, 'May the Bodhisattva assembly have compassion on me and wait a moment, as the food is about to arrive.' At that time, the Four Heavenly Kings and their retinues came to the Bodhimanda, paying homage and making offerings to Manjushri Bodhisattva and the assembly. Furthermore, Lord Indra and his retinue, as well as the Asura (demi-gods) retinue, each brought sandalwood and powdered incense to the Bodhimanda to make offerings to the assembly. Moreover, the Great Brahma King, Lord of the Saha World, transformed into the appearance of a young boy, and with his Brahma attendants, each holding a jeweled whisk, came to the Bodhimanda, paid homage to Manjushri Bodhisattva, and stood by his side. The Brahma attendants who came also held jeweled whisks and stood on the right side of the Bodhisattvas and Shravakas. Furthermore, the Anavatapta Dragon King came to the Bodhimanda, staying in the empty space without revealing his form, hanging down various necklaces. From the necklaces flowed water with eight qualities, which all the assembly used without end. At that time, the King of Magadha thought to himself, 'These Bodhisattvas do not have alms bowls; what food should be used?' Manjushri Bodhisattva, knowing the King's thoughts, said to the King, 'Do not think like that. These Bodhisattvas do not carry fixed alms bowls. When bowls are needed, the appropriate vessels from their Buddha-fields will naturally appear.' The King was overjoyed and said to Manjushri Bodhisattva, 'In which Buddha-land do these Bodhisattvas reside? From where do they come? I wish to hear the names of the lands from which the Bodhisattvas come and the names of the Buddhas.' Manjushri Bodhisattva replied, 'Great King, you should know that in the East there is a country named Constant Sound, and the Buddha there is named Auspicious Sound Tathagata, Worthy of Offerings.'

、正等正覺，現在說法。此諸菩薩從彼而來受王供養，亦令大王得見希有之事。」

應時常聲世界遣八萬三千寶缽，以彼佛威神力故及諸菩薩行願力，其缽從空來此娑婆世界至無熱惱池。即時有八萬三千龍女以八功德水凈其缽已，各各持至諸菩薩前。是時摩伽陀國王見是事已，嘆不可思議、未曾有也，心大歡喜。

是時妙吉祥菩薩即告王言：「今諸菩薩應器已至，王當分佈飲食普供大眾。」

時王即以所辦種種飲食奉上菩薩及諸大眾。是時道場大眾咸悉滿足，無有一人乏少之者，觀其飲食猶尚不盡。

王白妙吉祥菩薩言：「希有，大士！我以少食普供大眾，食猶不盡。」

菩薩告言：「大王！真實之法而無窮盡，食所從生亦無窮盡。」

是時諸菩薩大眾飯食已竟，擲缽向空而住，無所動搖。

王白菩薩言：「此缽於何而住？」

菩薩告言：「大王真實之法有所住不？」

王曰：「真實之法應無所住。」

菩薩曰：「大王當知：真法無所住，此缽亦無所住。缽若無所住，諸法亦如是。大王當知：法性空故，應如是住。」

爾時，摩伽陀王供養妙吉祥菩薩及諸大眾已，住菩薩前，生渴仰心，欲聽其法，即白妙吉祥菩薩言：「菩薩大慈，可能為我說希

{ "translations": [ "現代漢語譯本：'\u2018已經證得無上正等正覺（Anuttara-samyak-sambodhi，佛教術語，指最高的、完全的覺悟），現在正在說法。這些菩薩從那個世界而來，接受國王的供養，也讓大王您得見這稀有之事。』", "", "當時，常聲世界（Chang Sheng World）派遣了八萬三千個寶缽。由於那佛的威神之力以及諸位菩薩的行願力，這些缽從空中來到這娑婆世界（Saha World，我們所居住的這個世界），到達無熱惱池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）。隨即有八萬三千龍女用八功德水（具有八種功德的水）清洗了這些缽，然後各自拿著送到諸位菩薩面前。這時，摩伽陀國王（King Magadha）見到此事，讚歎不可思議、前所未有，心中非常歡喜。", "", "這時，妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩的另一種稱謂）就告訴國王說：『現在諸位菩薩的食器已經到了，大王您應當分發飲食，普遍供養大眾。』", "", "當時，國王就用所準備的各種飲食供奉給菩薩和諸位大眾。這時，道場的大眾全都得到滿足，沒有一個人缺少，看那些飲食好像還剩餘很多。", "", "國王對妙吉祥菩薩說：『稀有啊，大士！我用這麼少的食物普遍供養大眾，食物竟然還吃不完。』", "", "菩薩告訴國王說：『大王！真實的佛法是無窮無盡的，食物所從產生的地方也是無窮無盡的。』", "", "這時，諸位菩薩大眾飯食完畢，將缽拋向空中，停留在空中不動搖。", "", "國王問菩薩說：『這些缽因為什麼原因停留在空中？』", "", "菩薩告訴國王說：『大王，真實的佛法有所停留嗎？』", "", "國王說：『真實的佛法應該無所停留。』", "", "菩薩說：『大王您應當知道：真法無所停留，這些缽也無所停留。缽若無所停留，一切諸法也是這樣。大王您應當知道：法性本空，所以應該這樣停留。』", "", "當時，摩伽陀國王供養妙吉祥菩薩和諸位大眾完畢，站在菩薩面前，生起渴求佛法的心，想要聽聞佛法，就對妙吉祥菩薩說：『菩薩大慈大悲，能否為我說些稀有之法？』" ], "english_translations": [ "English version: '\'Having attained Anuttara-samyak-sambodhi (Unexcelled Perfect Enlightenment, the highest state of enlightenment in Buddhism), he is now expounding the Dharma. These Bodhisattvas have come from that world, receiving offerings from the king, and also allowing the Great King to witness this rare event.\'", "", "At that time, the World of Constant Sound (Chang Sheng World) sent eighty-three thousand jeweled bowls. Due to the majestic power of that Buddha and the vows and practices of the Bodhisattvas, the bowls came from the sky to this Saha World (the world we live in), arriving at Anavatapta (a legendary lake in the Himalayas). Immediately, eighty-three thousand Dragon Maidens purified the bowls with water of eight merits (water possessing eight virtues), and each brought them to the Bodhisattvas. When King Magadha saw this, he exclaimed it was inconceivable and unprecedented, and his heart was filled with great joy.", "", "Then, Manjushri Bodhisattva (also known as Wonderful Auspicious Bodhisattva) said to the king, 'Now that the vessels for the Bodhisattvas have arrived, Your Majesty should distribute food and universally offer it to the assembly.'", "", "At that time, the king offered the various foods he had prepared to the Bodhisattvas and the assembly. Then, the assembly in the Bodhimanda (place of enlightenment) were all satisfied, and no one was lacking. Looking at the food, there still seemed to be plenty remaining.", "", "The king said to Manjushri Bodhisattva, 'It is rare, Great Being! I have used so little food to universally offer to the assembly, yet the food is not exhausted.'", "", "The Bodhisattva told the king, 'Great King! The true Dharma is inexhaustible, and the source from which food arises is also inexhaustible.'", "", "At that time, the assembly of Bodhisattvas finished their meal and threw their bowls into the air, where they remained suspended without moving.", "", "The king asked the Bodhisattva, 'Why do these bowls remain in the air?'", "", "The Bodhisattva told the king, 'Great King, does the true Dharma have a place where it abides?'", "", "The king said, 'The true Dharma should have no place where it abides.'", "", "The Bodhisattva said, 'Great King, you should know that the true Dharma has no place where it abides, and these bowls also have no place where they abide. If the bowls have no place where they abide, then all dharmas are also like this. Great King, you should know that because the nature of dharmas is empty, they should abide in this way.'", "", "Then, after King Magadha had made offerings to Manjushri Bodhisattva and the assembly, he stood before the Bodhisattva, with a heart longing for the Dharma, desiring to hear it. He then said to Manjushri Bodhisattva, 'Bodhisattva, with your great compassion, could you speak to me about some rare Dharma?'" ] }

有法？」

菩薩告言：「大王！希有法者，假使殑伽沙數諸佛、如來、應、正等覺，經百千劫說不能盡。」

彼王聞已，心生驚懅，迷悶不樂。

是時，尊者大迦葉謂其王曰：「汝勿謂：殑伽沙數諸佛不能宣說希有之法，妙吉祥菩薩亦不能說耶？但以諸佛之法無所窮盡，非言說之所能及。汝但當隨所樂欲問于妙吉祥菩薩，而此大士無量善巧方便之力，必能為王說希有法。」

聞是語已，心遂醒寤，即白尊者言：「我適聞菩薩所說心生疑惑，承尊者言微當醒寤。」

即前白妙吉祥菩薩言：「菩薩！如何殑伽沙數諸佛亦不能宣說希有之法？我聞是語心無所措，惟愿菩薩決我疑惑。」

妙吉祥菩薩告言：「大王！殑伽沙數諸佛非不能說希有之法，法無所說，是希有法。大王！當於一切法但心無所住，其法不可說、諸佛、如來亦不可說。大王！于諸佛、世尊有所見相耶？」

王言：「不也。」

又問：「心生可見耶？心滅可見耶？」

答曰：「不也。」

又問：「有為法、無為法，真實法、虛妄法，皆可見不？」

王言：「皆不可見。」

菩薩言：「於一切法有所觀相、於一切法有所說耶？」

王言：「不也。」

妙吉祥言：「大王

【現代漢語翻譯】現代漢語譯本『有法嗎？』

菩薩告訴國王說：『大王！所謂的希有之法，即使是恒河沙數那麼多的諸佛、如來、應供、正等覺，經歷百千劫的時間也說不完。』

國王聽了之後，內心感到驚恐，迷茫不樂。

這時，尊者大迦葉對國王說：『你不要認為恒河沙數那麼多的諸佛不能宣說希有之法，妙吉祥菩薩（Manjushri Bodhisattva）也不能說。只是因為諸佛的法是無窮無盡的，不是言語所能表達的。你只要隨意向妙吉祥菩薩提問，這位大士具有無量的善巧方便之力，必定能為大王您宣說希有之法。』

聽了這些話后，國王的心才清醒過來，立刻對尊者說：『我剛才聽了菩薩所說的話，心中產生了疑惑，承蒙尊者您的話，我稍微清醒了一些。』

隨即走到妙吉祥菩薩面前說：『菩薩！為什麼恒河沙數那麼多的諸佛也不能宣說希有之法呢？我聽了這些話，心中不知如何是好，希望菩薩能解除我的疑惑。』

妙吉祥菩薩告訴國王說：『大王！恒河沙數那麼多的諸佛並非不能宣說希有之法，而是法本就無可言說，這才是希有之法。大王！對於一切法，只要內心沒有執著，那麼法是不可說的，諸佛、如來也是不可說的。大王！您對於諸佛、世尊，有所見到的形象嗎？』

國王說：『沒有。』

菩薩又問：『心的生起可以見到嗎？心的滅去可以見到嗎？』

國王回答說：『不能。』

菩薩又問：『有為法（conditioned phenomena）、無為法（unconditioned phenomena），真實法（true dharma）、虛妄法（false dharma），都可以見到嗎？』

國王說：『都不能見到。』

菩薩說：『對於一切法，您有所觀察的形象嗎？對於一切法，您有所要說的嗎？』

國王說：『沒有。』

妙吉祥菩薩說：『大王！』

【English Translation】 English version 『Is there a Dharma?』

The Bodhisattva told the king: 『Great King! As for the rare and wonderful Dharma, even if there were Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones as numerous as the sands of the Ganges River, they could not fully describe it even in hundreds of thousands of kalpas.』

Upon hearing this, the king felt alarmed, confused, and unhappy.

At that time, the Venerable Mahakashyapa said to the king: 『Do not think that Buddhas as numerous as the sands of the Ganges River cannot proclaim the rare and wonderful Dharma, nor that Manjushri Bodhisattva cannot either. It is just that the Dharma of the Buddhas is inexhaustible and cannot be fully expressed by words. You should simply ask Manjushri Bodhisattva whatever you wish, and this great being, with his immeasurable skillful means, will surely be able to explain the rare and wonderful Dharma to you, Great King.』

Having heard these words, the king's mind became clear, and he immediately said to the Venerable One: 『I was confused when I heard what the Bodhisattva said earlier, but thanks to your words, Venerable One, I have become somewhat clear.』

Then he went before Manjushri Bodhisattva and said: 『Bodhisattva! How is it that even Buddhas as numerous as the sands of the Ganges River cannot proclaim the rare and wonderful Dharma? I am at a loss upon hearing these words, and I hope that the Bodhisattva can resolve my doubts.』

Manjushri Bodhisattva told the king: 『Great King! It is not that Buddhas as numerous as the sands of the Ganges River cannot proclaim the rare and wonderful Dharma, but rather that the Dharma itself is beyond description; this is the rare and wonderful Dharma. Great King! As for all dharmas, as long as the mind has no attachment, then the Dharma is unspeakable, and the Buddhas and Tathagatas are also unspeakable. Great King! Do you have any perceived form of the Buddhas and World-Honored Ones?』

The king said: 『No.』

He asked again: 『Can the arising of the mind be seen? Can the cessation of the mind be seen?』

He replied: 『No.』

He asked again: 『Can conditioned phenomena (有為法), unconditioned phenomena (無為法), true dharma (真實法), and false dharma (虛妄法) all be seen?』

The king said: 『None can be seen.』

The Bodhisattva said: 『Do you have any observed form of all dharmas? Do you have anything to say about all dharmas?』

The king said: 『No.』

Manjushri said: 『Great King!』

！由是義故，我作是言：『希有之法，殑伽沙數諸佛不能宣說。』

「複次，大王！虛空無相，亦無動轉，煙、云、塵、霧所不能著。虛空本性清凈，無法可染、無法可凈，諸佛、如來了一切法與虛空等。以是義故，殑伽沙數諸佛說不能盡。

「複次，大王！諸佛、如來於無住相中凝然不動，用而常寂。何以故？法無可遷，離處非處故；法不可得，離諸取相故。大王當知：諸法非生、亦非無生，非大、非小，非真實、非不真實，非有想、非無想，無所作、非無作，無智、無愚，無取相、非不取相，非集、非散，無來、無去，非顛倒、非離顛倒，非即煩惱、非離煩惱，非自然生、非由他生。

「大王！諸法如虛空，無動轉故；諸法無比等，離伴侶故；諸法無二相，無差別故；諸法無有邊，不可見故；諸法無有量，非大小故；諸法無窮盡，常所轉故；諸法廣大，遍法界故；諸法無所住，非內、外、中間故；諸法無分別，離妄想故；諸法是常，無遷變故；諸法是樂，無苦惱故；諸法有主宰，離妄執故；諸法是清凈，非垢染故；諸法寂靜，常湛然故；諸法無所得，離我相故；諸法無可樂，解脫相故；諸法無此、彼，離我取故；諸法無破壞，離種種相故；諸法一味，同解脫性故；諸法一相，離諸異想故；諸法

【現代漢語翻譯】現代漢語譯本：因此，基於這個道理，我才這樣說：『希有之法，多如殑伽沙（Ganga sand，恒河沙）數的諸佛也無法完全宣說。』

『再者，大王！虛空沒有形相，也沒有動搖轉變，煙、云、塵土、霧氣都不能附著。虛空的本性是清凈的，沒有法可以污染它，也沒有法可以使它更清凈，諸佛、如來徹悟一切法都與虛空一樣。因為這個道理，多如殑伽沙（Ganga sand，恒河沙）數的諸佛也說不盡。』

『再者，大王！諸佛、如來在無住的境界中凝定不動，作用時卻又常處於寂靜。為什麼呢？因為法不可遷移，遠離了處所和非處所的分別；法不可得，遠離了各種執取之相。大王應當知道：諸法非生、也非無生，非大、非小，非真實、也非不真實，非有想、也非無想，無所作為、也非無所不為，無智、也非無愚，無取相、也非不取相，非集聚、也非散滅，無來、無去，非顛倒、也非遠離顛倒，非即是煩惱、也非脫離煩惱，非自然產生、也非由他物所生。

『大王！諸法如虛空，因為沒有動搖轉變；諸法無比等，因為遠離伴侶；諸法無二相，因為沒有差別；諸法沒有邊際，因為不可見；諸法沒有數量，因為非大非小；諸法無窮盡，因為常在運轉；諸法廣大，因為遍及法界；諸法無所住，因為不在內、外、中間；諸法無分別，因為遠離妄想；諸法是常，因為沒有遷變；諸法是樂，因為沒有苦惱；諸法有主宰，因為遠離妄執；諸法是清凈，因為沒有垢染；諸法寂靜，因為常湛然不動；諸法無所得，因為遠離我相；諸法無可樂，因為是解脫之相；諸法無此、彼，因為遠離我取；諸法無破壞，因為遠離種種相；諸法一味，因為同是解脫之性；諸法一相，因為遠離各種不同的想法；諸法……』

【English Translation】 English version: 'Therefore, for this reason, I say: 『Rare and wonderful is the Dharma, which countless Buddhas, as numerous as the sands of the Ganga (Ganga sand, sands of the Ganges River), cannot fully expound.』

『Furthermore, Great King! Emptiness is without form, nor does it move or change. Smoke, clouds, dust, and mist cannot cling to it. The nature of emptiness is pure; there is no Dharma that can defile it, nor is there any Dharma that can purify it. All Buddhas and Tathagatas realize that all Dharmas are like emptiness. For this reason, countless Buddhas, as numerous as the sands of the Ganga (Ganga sand, sands of the Ganges River), cannot fully describe it.』

『Furthermore, Great King! The Buddhas and Tathagatas are still and unmoving in the state of non-abiding, yet always in tranquility even when active. Why is this so? Because the Dharma cannot be moved, being apart from place and non-place; the Dharma cannot be attained, being apart from all grasping at appearances. Great King, you should know that all Dharmas are neither born nor unborn, neither large nor small, neither real nor unreal, neither with thought nor without thought, neither acting nor non-acting, neither with wisdom nor without wisdom, neither grasping at appearances nor not grasping at appearances, neither gathering nor scattering, neither coming nor going, neither inverted nor apart from inversion, neither identical with afflictions nor apart from afflictions, neither naturally arising nor arising from other causes.』

『Great King! All Dharmas are like emptiness, because they do not move or change; all Dharmas are incomparable, because they are apart from companionship; all Dharmas are without duality, because they are without difference; all Dharmas are without limit, because they are invisible; all Dharmas are without measure, because they are neither large nor small; all Dharmas are inexhaustible, because they are constantly revolving; all Dharmas are vast, because they pervade the Dharma realm; all Dharmas are without abiding, because they are not in the internal, external, or middle; all Dharmas are without discrimination, because they are apart from delusion; all Dharmas are constant, because they do not change; all Dharmas are blissful, because they are without suffering; all Dharmas have a master, because they are apart from false attachments; all Dharmas are pure, because they are without defilement; all Dharmas are tranquil, because they are always still and clear; all Dharmas are without attainment, because they are apart from the self-image; all Dharmas are without delight, because they are the aspect of liberation; all Dharmas are without 『this』 or 『that』, because they are apart from grasping at self; all Dharmas are without destruction, because they are apart from various appearances; all Dharmas are of one flavor, because they share the nature of liberation; all Dharmas are of one aspect, because they are apart from various different thoughts; all Dharmas...』

皆空，離諸見故；諸法無相，相清凈故；諸法無愿，離三世故；諸法非三世所攝，過去、現在、未來不可得故。生死、涅槃本平等，諸法皆平等。大王！諸法既如是，煩惱、疑惑可得生不？」

王言：「不也。諸法皆空，煩惱、疑惑其何有也？」

妙吉祥菩薩言：「煩惱無生、法亦無說，煩惱性空，諸法平等，生死、涅盤本平等，煩惱、菩提亦平等。

佛說未曾有正法經卷第四大正藏第 15 冊 No. 0628 佛說未曾有正法經

佛說未曾有正法經卷第五

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯

「複次，大王！希有之法甚深難解，即一切法寂滅之相，非取、非舍，非聚、非散，從因緣生，無有主宰。以緣生故，非自、非他。諸法無自性，自性空故，即無所得。由無所得故，一切法寂靜。寂靜相者是真實相。大王！當起正信心，應如是修學、如是觀察。如是學者，離一切相，非有所學、非無所學，無得、無失。如是了知是正解脫，解脫相者即諸法也。諸法性空是真實義，即無所著、無所限礙，是名最上希有之法。

「複次，大王當知：眼根非染、非凈。何以故？眼根自性本真實故；耳、鼻、舌、身、意根亦非染、非凈，而彼自性本真實故。

【現代漢語翻譯】現代漢語譯本：一切法皆是空性，因為遠離了各種見解；一切法都沒有自相，因為自相清凈；一切法都沒有愿求，因為脫離了過去、現在、未來三世；一切法不被過去、現在、未來三世所包含，因為過去、現在、未來都不可得。生死和涅槃原本平等，一切法都是平等的。大王！一切法既然是這樣，煩惱和疑惑還能夠產生嗎？」

國王回答說：「不能。一切法都是空性，哪裡還會有煩惱和疑惑呢？」

妙吉祥菩薩（Manjushri Bodhisattva）說：「煩惱沒有生起，法也沒有可說，煩惱的自性是空性，一切法都是平等的，生死和涅槃原本平等，煩惱和菩提也平等。

《佛說未曾有正法經》卷第四大正藏第 15 冊 No. 0628 《佛說未曾有正法經》

《佛說未曾有正法經》卷第五

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天（Dharmadeva）奉詔譯

「再者，大王！希有之法甚深難以理解，就是一切法寂滅的相狀，既不是取，也不是舍，既不是聚集，也不是消散，從因緣而生，沒有主宰。因為因緣生，所以既不是自生，也不是他生。一切法沒有自性，因為自性是空性，所以就是無所得。由於無所得，一切法都是寂靜的。寂靜的相狀就是真實的相狀。大王！應當生起正確的信心，應當這樣修學、這樣觀察。這樣修學者，就脫離了一切相，不是有所學，也不是無所學，沒有得，也沒有失。這樣了知就是真正的解脫，解脫的相狀就是諸法。諸法的自性是空性，這就是真實的意義，就是沒有執著，沒有限制和阻礙，這叫做最上希有之法。

「再者，大王應當知道：眼根不是染污的，也不是清凈的。為什麼呢？因為眼根的自性原本是真實的；耳、鼻、舌、身、意根也不是染污的，也不是清凈的，因為它們的自性原本是真實的。

【English Translation】 English version: All dharmas are empty, because they are free from all views; all dharmas are without characteristics, because their characteristics are pure; all dharmas are without wishes, because they are free from the three times (past, present, and future); all dharmas are not contained by the three times, because the past, present, and future are unattainable. Samsara (birth and death) and Nirvana (liberation) are fundamentally equal, all dharmas are equal. Great King! Since all dharmas are like this, can afflictions and doubts arise?」

The king said: 'No. All dharmas are empty, where would afflictions and doubts come from?'

Manjushri Bodhisattva said: 'Afflictions have no arising, and dharmas have nothing to be said. The nature of afflictions is empty, all dharmas are equal, samsara and Nirvana are fundamentally equal, afflictions and Bodhi (enlightenment) are also equal.'

The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Four Taisho Tripitaka Volume 15 No. 0628 The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha

The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Five

Translated by Dharmadeva, Tripitaka Master of Western India, Grand Master of Transmission, Minister of the Honglu Temple, with Imperial Decree

Furthermore, Great King! The Dharma of rarity is profound and difficult to understand, which is the aspect of the quiescence of all dharmas, neither taking nor abandoning, neither gathering nor scattering, arising from conditions, without a master. Because it arises from conditions, it is neither self-arising nor other-arising. All dharmas have no self-nature, because self-nature is empty, which is no attainment. Because there is no attainment, all dharmas are quiescent. The aspect of quiescence is the true aspect. Great King! You should arouse right faith, and should cultivate and observe in this way. One who cultivates in this way is free from all aspects, neither having something to learn nor having nothing to learn, without gain or loss. Knowing in this way is true liberation, and the aspect of liberation is all dharmas. The nature of all dharmas is emptiness, which is the true meaning, which is without attachment, without limitation or obstruction, and this is called the most supreme and rare Dharma.

Furthermore, Great King, you should know that the eye-faculty is neither defiled nor pure. Why? Because the self-nature of the eye-faculty is originally true; the ear, nose, tongue, body, and mind faculties are also neither defiled nor pure, because their self-nature is originally true.

大王！色非染、非凈；受、想、行、識亦非染、非凈。何以故？蘊之自性本真實故。乃至一切法亦復如是，非染、非凈，自性真實故。

「大王當知：心無形相，非眼所觀。心無所住，內、外、中間俱不可得。何以故？心之自性非染、非凈，無所增減、無所動轉。是故，大王！當如實觀，勿生疑惑，住真實法。此心真實故，諸法亦如是。

「大王！譬如虛空，離諸色相，亦無動轉。若有人言：『我能以彼煙、云、塵、霧染于虛空。』斯為信不？」

王言：「不也。虛空無相，非所染故。」

菩薩曰：「心亦如是，本來清凈，不受諸垢；乃至一切法自性無染亦復如是。

「複次，大王！一切法與法界非即、非離，本性平等，無有差別。若了是者，即于諸法無所掛礙、亦無增減。」

妙吉祥菩薩說是法時，摩伽陀王悟法性空，生大歡喜，即時獲得無生法忍，發希有心，合掌恭敬白妙吉祥菩薩言：「菩薩大慈善巧方便，如所說法甚為希有，微妙深遠昔所未聞。我於今日斷諸疑惑，心得開曉。」

妙吉祥菩薩曰：「大王！莫作是言：『疑惑得除。』作是言者，未斷諸相，有相於心，是大疑惑。大王當知：諸法寂滅，無說、無示，無聞、無得，豈有疑惑而可除耶？」

王言：

【現代漢語翻譯】現代漢語譯本：『大王！色（rupa，物質）不是被染污的，也不是清凈的；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也不是被染污的，也不是清凈的。為什麼呢？因為五蘊（skandha）的自性本來就是真實的。乃至一切法（dharma，事物）也是這樣，不是被染污的，也不是清凈的，因為它們的自性是真實的。『大王應當知道：心沒有形狀和相貌，不是眼睛可以看見的。心沒有固定的住所，在內、在外、在中間都不可得。為什麼呢？因為心的自性不是被染污的，也不是清凈的，沒有增加或減少，也沒有移動或轉變。所以，大王！應當如實地觀察，不要產生疑惑，安住在真實的法中。因為這顆心是真實的，所以諸法也是如此。『大王！譬如虛空，遠離各種顏色和形狀，也沒有移動和轉變。如果有人說：『我能用那些煙、云、塵土、霧氣來染污虛空。』你相信嗎？』國王說：『不相信。虛空沒有相狀，所以不能被染污。』菩薩說：『心也是這樣，本來清凈，不受各種塵垢的污染；乃至一切法的自性沒有染污也是這樣。『再者，大王！一切法與法界（dharmadhatu，法界）不是相同，也不是相異，它們的本性是平等的，沒有差別。如果明白了這一點，那麼對於諸法就沒有掛礙，也沒有增加或減少。』妙吉祥菩薩（Manjushri Bodhisattva）說這些法的時候，摩伽陀王（King Magadha）領悟到法性是空性的，生起極大的歡喜，立刻獲得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的證悟），生起稀有的心，合掌恭敬地對妙吉祥菩薩說：『菩薩您有偉大的慈悲和巧妙的方便，您所說的法非常稀有，微妙深遠，我以前從未聽過。我今天斷除了各種疑惑，心智得到了開啟。』妙吉祥菩薩說：『大王！不要這樣說：『疑惑已經除掉了。』說這樣的話，說明還沒有斷除各種相，心中還有相，這就是大的疑惑。大王應當知道：諸法是寂滅的，沒有說，沒有示，沒有聽，沒有得，哪裡有疑惑可以去除呢？』國王說：

【English Translation】 English version: 『Great King! Rupa (form, material) is neither defiled nor pure; vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) are also neither defiled nor pure. Why is that? Because the inherent nature of the skandhas (aggregates) is fundamentally real. Likewise, all dharmas (phenomena) are also neither defiled nor pure, because their inherent nature is real. 『Great King, you should know that the mind has no form or appearance, and cannot be seen by the eye. The mind has no fixed abode; it cannot be found internally, externally, or in between. Why is that? Because the inherent nature of the mind is neither defiled nor pure, without increase or decrease, without movement or transformation. Therefore, Great King! You should observe truthfully, without generating doubts, and abide in the real dharma. Because this mind is real, so are all dharmas. 『Great King! It is like space, which is devoid of all colors and forms, and has no movement or transformation. If someone were to say, 『I can defile space with smoke, clouds, dust, and fog,』 would you believe it?』 The King said, 『No. Space has no form, so it cannot be defiled.』 The Bodhisattva said, 『The mind is also like that, originally pure, and not subject to the defilement of various impurities; likewise, the inherent nature of all dharmas is also without defilement. 『Furthermore, Great King! All dharmas and the dharmadhatu (dharma realm) are neither identical nor different; their inherent nature is equal, without any distinction. If one understands this, then one will have no attachment to any dharma, nor will there be any increase or decrease.』 When Manjushri Bodhisattva spoke these dharmas, King Magadha realized that the nature of dharmas is emptiness, and generated great joy. He immediately attained anutpattika-dharma-ksanti (the patient acceptance of the non-arising of dharmas), generated a rare mind, and, with palms joined in reverence, said to Manjushri Bodhisattva, 『Bodhisattva, you have great compassion and skillful means. The dharmas you speak are very rare, subtle, and profound, and I have never heard them before. Today, I have cut off all doubts, and my mind has been enlightened.』 Manjushri Bodhisattva said, 『Great King! Do not say, 『Doubts have been removed.』 To say that is to say that you have not yet cut off all appearances, and that there are still appearances in your mind, which is a great doubt. Great King, you should know that all dharmas are quiescent and extinguished, without speaking, without showing, without hearing, without attaining. How can there be any doubt that can be removed?』 The King said:

「菩薩！若如是者，貪、瞋、癡等一切煩惱應不礙心耶？」

菩薩曰：「大王！我先所說：『虛空本凈，非所染故。』其義如是。大王！心本清凈，煩惱性空，二俱無得，何所礙耶？是故，不應以罪垢相而生於心。大王當知：過去心不可得、未來心不可得、現在心不可得；乃至一切法亦復如是，於三世中無來、無去，無住、無著，無所入、無所歸，離諸妄想，非知見所及。離知見法者，佛所說也。是故，智者應如是觀、如是解了。」

是時大王白妙吉祥菩薩言：「如菩薩所說，我今解了心之自性、諸法自性本來清凈，非障所染，亦非有相可得。是故，我今于菩薩前得不壞信。」

菩薩言：「大王！若如是者，是即解脫，離諸過失。」

爾時，摩伽陀王聞妙吉祥菩薩宣說妙法心大歡喜，即從座起，持上妙細㲲——價直百千——詣妙吉祥菩薩所而奉上之，欲以其㲲被菩薩身。

是時菩薩于剎那間隱身不現，但聞空中聲曰：「大王！有所見相非我所受。如我受者，不見自身、不見他身，無能施、無所施；乃至一切法亦復如是，無所見相，離取著心。大王！其所施㲲，若有能見身者當可施之。」

時有菩薩名曰智幢，其王即時復持其㲲而以奉施。

彼菩薩曰：「大王！有所見相非

【現代漢語翻譯】現代漢語譯本：『菩薩！如果像您所說的這樣，那麼貪（Tanha，渴愛）、瞋（Dosa，嗔恨）、癡（Moha，愚癡）等一切煩惱，應該不會障礙我們的心吧？』

菩薩回答說：『大王！我先前所說的：『虛空原本清凈，因為不是被染污的。』就是這個意思。大王！心原本也是清凈的，煩惱的自性是空性的，心和煩惱二者都是不可得的，又有什麼可以障礙的呢？因此，不應該因為罪惡和污垢的表象而生起執著心。大王應當知道：過去的心不可得，未來的心不可得，現在的心也不可得；乃至一切法也是如此，在過去、現在、未來這三世之中，沒有來、沒有去，沒有停留、沒有執著，沒有進入之處、也沒有歸宿之處，遠離各種虛妄的念頭，不是通過知見可以達到的。遠離知見的法，是佛所說的。因此，有智慧的人應該這樣觀察、這樣理解。』

這時，摩伽陀王（Magadha，古印度王國）對妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）說：『如菩薩所說，我現在理解了心的自性、諸法的自性本來就是清凈的，不是被障礙所染污的，也沒有任何表象可以獲得。因此，我現在在菩薩面前獲得了不壞的信心。』

菩薩說：『大王！如果像您所說的這樣，這就是解脫，遠離各種過失。』

當時，摩伽陀王聽到妙吉祥菩薩宣說微妙的佛法，心中非常歡喜，立刻從座位上站起來，拿著上等的精美細㲲（一種毛織品）——價值百千——到妙吉祥菩薩那裡去供奉，想要用這㲲披在菩薩的身上。

這時，菩薩在剎那之間隱身不見了，只聽到空中傳來聲音說：『大王！凡是有所見表象的，都不是我所接受的。像我這樣接受供養的人，不見自身、也不見他身，沒有能佈施的人、也沒有所佈施的物；乃至一切法也是如此，沒有可以見到的表象，遠離執取和貪著的心。大王！您所佈施的㲲，如果有能見到身相的人，就可以佈施給他。』

當時有一位菩薩名叫智幢（Jnana Dhvaja，智慧幢），國王立刻又拿著那㲲去供奉他。

那位菩薩說：『大王！凡是有所見表象的，都不是』

【English Translation】 English version: 『Bodhisattva! If it is as you say, then all afflictions such as greed (Tanha), hatred (Dosa), and delusion (Moha) should not obstruct the mind, right?』

The Bodhisattva replied, 『Great King! What I said earlier, 『The nature of space is originally pure because it is not stained,』 that is the meaning. Great King! The mind is originally pure, and the nature of afflictions is empty. Since both are unattainable, what can obstruct it? Therefore, one should not generate attachment in the mind based on the appearance of sin and defilement. Great King, you should know that the past mind is unattainable, the future mind is unattainable, and the present mind is also unattainable; even all dharmas are the same. In the three periods of time—past, present, and future—there is no coming, no going, no abiding, no attachment, no entering, and no returning. It is free from all delusive thoughts and beyond the reach of knowledge and views. The dharma that is free from knowledge and views is what the Buddha taught. Therefore, the wise should observe and understand in this way.』

At that time, King Magadha (Magadha, an ancient Indian kingdom) said to Manjushri Bodhisattva (Manjushri Bodhisattva): 『As the Bodhisattva has said, I now understand that the self-nature of the mind and the self-nature of all dharmas are originally pure, not stained by obstructions, and there is no appearance to be obtained. Therefore, I now obtain indestructible faith in the presence of the Bodhisattva.』

The Bodhisattva said, 『Great King! If it is as you say, then that is liberation, free from all faults.』

At that time, King Magadha, hearing Manjushri Bodhisattva expounding the wonderful Dharma, was overjoyed. He immediately rose from his seat, took a superior and exquisite fine wool blanket—worth hundreds of thousands—and went to Manjushri Bodhisattva to offer it, intending to drape the blanket over the Bodhisattva's body.

At that moment, the Bodhisattva disappeared in an instant, and only a voice was heard from the sky saying, 『Great King! Whatever has a perceived appearance is not what I accept. One who accepts offerings like me does not see oneself, nor does one see others. There is no giver, and there is nothing to give; even all dharmas are the same. There is no appearance to be seen, and the mind is free from grasping and attachment. Great King! If there is anyone who can see an appearance, you may give the blanket to him.』

At that time, there was a Bodhisattva named Jnana Dhvaja (Jnana Dhvaja). The king immediately took the blanket again and offered it to him.

That Bodhisattva said, 『Great King! Whatever has a perceived appearance is not』

我所受。如我受者，不著異生及異生法、不住有學及有學法、不證無學及無學法、不趣緣覺及緣覺法、亦不求諸佛、如來解脫涅盤而為果證。如是，於一切法無所著相，能施、所施二種清凈，無利、無得。如是施者而可受之。」

是時大王欲以其㲲被菩薩身，菩薩即時隱身不現，但聞空中聲曰：「若有能見身者當可施之。」

是時復有菩薩名善寂解脫，其王即時持㲲奉施。

彼菩薩曰：「大王！有所見相非我所受。如我受者，不起我見及我所見，非即煩惱、非離煩惱，非住定心、非起散亂，非智、非愚，離諸取捨。如是施者而可受之。」

是時大王欲以其㲲被菩薩身，菩薩即時隱身不現，但聞空中聲曰：「若有能見身者當可施之。」

復有菩薩名最勝作意，其王即時持㲲奉施。

彼菩薩曰：「大王！有所見相非我所受。如我受者，不起諸相，不行身業、不發語業、不起意業，不著蘊處界法。了一切法皆不可得，非智所知、非言所及，無所依止，湛若虛空。如是施者而可受之。」

是時大王欲以其㲲被菩薩身，菩薩即時隱身不現，但聞聲曰：「若有能見身者當可施之。」

復有菩薩名曰上意，其王即時持㲲奉施。

彼菩薩曰：「大王！有所見相非我所受。如我

【現代漢語翻譯】現代漢語譯本：我所接受的，就像我所接受的那樣，不執著于凡夫俗子以及凡夫俗子的法，不住于有學之人以及有學之人的法，不證得無學之人以及無學之人的法，不趨向緣覺以及緣覺的法，也不尋求諸佛、如來的解脫涅槃作為果證。像這樣，對於一切法都沒有執著之相，能施者、所施之物兩種都是清凈的，沒有利益、沒有得失。像這樣的施捨才可以接受。」

這時，大王想要用他的毛毯覆蓋菩薩的身體，菩薩立刻隱身不見，只聽到空中傳來聲音說：『如果有人能看見我的身體，才可以把毛毯施捨給我。』

這時，又有一位菩薩名叫善寂解脫（Shanjijietuo），國王立刻拿著毛毯奉獻給他。

那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。像我所接受的那樣，不生起我見以及我所見，不是即是煩惱，也不是離開煩惱，不住于禪定之心，也不生起散亂之心，不是智慧，也不是愚癡，遠離各種取捨。像這樣的施捨才可以接受。』

這時，大王想要用他的毛毯覆蓋菩薩的身體，菩薩立刻隱身不見，只聽到空中傳來聲音說：『如果有人能看見我的身體，才可以把毛毯施捨給我。』

又有一位菩薩名叫最勝作意（Zuishengzuoyi），國王立刻拿著毛毯奉獻給他。

那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。像我所接受的那樣，不生起各種相，不行身業，不發語業，不起意業，不執著于蘊、處、界這些法。明瞭一切法都是不可得的，不是智慧所能知，不是言語所能及，沒有所依賴，清澈得像虛空一樣。像這樣的施捨才可以接受。』

這時，大王想要用他的毛毯覆蓋菩薩的身體，菩薩立刻隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把毛毯施捨給我。』

又有一位菩薩名叫上意（Shangyi），國王立刻拿著毛毯奉獻給他。

那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。像我

【English Translation】 English version: What I receive is like this: I am not attached to ordinary beings and the dharmas of ordinary beings, I do not dwell in those who are still learning and the dharmas of those who are still learning, I do not attain the state of those who have completed their learning and the dharmas of those who have completed their learning, I do not go towards Pratyekabuddhas (those enlightened for themselves) and the dharmas of Pratyekabuddhas, nor do I seek the liberation and Nirvana of all Buddhas and Tathagatas (Thus Come Ones) as the fruit of my attainment. Thus, I have no attachment to any dharma, and both the giver and the gift are pure, without benefit or loss. Such giving is acceptable.』

At that time, the great king wanted to cover the body of the Bodhisattva with his woolen blanket, but the Bodhisattva immediately disappeared, and only a voice was heard in the air saying, 『If anyone can see my body, then they can give the blanket to me.』

At that time, there was another Bodhisattva named Shanjijietuo (Good Tranquility Liberation), and the king immediately held out the blanket to offer it.

That Bodhisattva said, 『Great King! Whatever has a perceived form is not what I receive. As I receive, I do not give rise to the view of self or what belongs to self, it is neither identical to afflictions nor separate from afflictions, neither dwelling in a state of samadhi (meditative concentration) nor arising in a state of distraction, neither wisdom nor foolishness, and is apart from all taking and rejecting. Such giving is acceptable.』

At that time, the great king wanted to cover the body of the Bodhisattva with his woolen blanket, but the Bodhisattva immediately disappeared, and only a voice was heard in the air saying, 『If anyone can see my body, then they can give the blanket to me.』

There was another Bodhisattva named Zuishengzuoyi (Supreme Intention), and the king immediately held out the blanket to offer it.

That Bodhisattva said, 『Great King! Whatever has a perceived form is not what I receive. As I receive, I do not give rise to any forms, I do not perform actions of body, I do not utter actions of speech, I do not give rise to actions of mind, and I am not attached to the aggregates, sense bases, and realms. I understand that all dharmas are unattainable, not knowable by wisdom, not reachable by words, without any reliance, clear like empty space. Such giving is acceptable.』

At that time, the great king wanted to cover the body of the Bodhisattva with his woolen blanket, but the Bodhisattva immediately disappeared, and only a voice was heard saying, 『If anyone can see my body, then they can give the blanket to me.』

There was another Bodhisattva named Shangyi (Superior Intention), and the king immediately held out the blanket to offer it.

That Bodhisattva said, 『Great King! Whatever has a perceived form is not what I receive. As I

受者，不起取相、希求之心。若言發於阿耨多羅三藐三菩提心者，是為取相、有所希求。何以故？離有相心即菩薩摩訶薩心，此心平等故，菩提心亦平等。此菩提心即一切如來心，由是平等故，諸法皆平等，無二、無差別，無取、亦無舍。離取捨故，我相不生；我相滅已，無所希求。如是施者而可受之。」

是時大王欲以其㲲被菩薩身，菩薩即時隱身不現，但聞聲曰：「若有能見身者當可施之。」

復有菩薩名三昧開華，其王即時持㲲奉施。

彼菩薩曰：「大王！有所見相非我所受。如我受者，於一切三摩地門證而無相、無所分別，了一切法自性無動——即三摩地。如是施者當可受之。」

是時大王欲以其㲲被菩薩身，菩薩即時隱身不現。但聞聲曰：「若有能見身者當可施之。」

復有菩薩名成就意，其王即時持㲲奉施。

彼菩薩曰：「大王！有所見相非我所受。如我受者，了一切語言、文字自性本空，無所著相。夫欲起心求諸法者，墮有相中不名成就。若於一切法解無所得，即一切義成就、一切皆如意。如是施者而可受之。」

是時大王欲以其㲲被菩薩身，菩薩即時隱身不現，但聞聲曰：「若有能見身者當可施之。」

復有菩薩名三輪清凈，其王即時持㲲奉施。

【現代漢語翻譯】現代漢語譯本：『接受佈施的人，不應生起執取外相和希求回報的心。如果說發心是爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那就是執取外相、有所希求了。為什麼呢？因為遠離有相之心才是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的心，此心平等，所以菩提心（Bodhi-citta，覺悟之心）也平等。這菩提心就是一切如來（Tathagata，佛）的心，由於這種平等，一切法（Dharma，佛法）都是平等的，沒有二元對立，沒有差別，沒有執取，也沒有捨棄。因為遠離了執取和捨棄，『我』的觀念就不會產生；『我』的觀念一旦滅除，就不會有所希求。這樣的佈施才可以接受。』這時，國王想用毛毯覆蓋菩薩的身體，菩薩立刻隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把毛毯佈施給我。』又有一位菩薩名叫三昧開華（Samadhi-kusuma-vikasita），國王立刻拿著毛毯供養佈施。那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。如果像我這樣接受佈施，那就是對於一切三摩地門（Samadhi-mukha，禪定之門）證悟而無相、無所分別，徹悟一切法（Dharma，佛法）的自性本無動搖——這就是三摩地（Samadhi，禪定）。這樣的佈施才可以接受。』這時，國王想用毛毯覆蓋菩薩的身體，菩薩立刻隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把毛毯佈施給我。』又有一位菩薩名叫成就意（Siddhartha），國王立刻拿著毛毯供養佈施。那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。如果像我這樣接受佈施，那就是徹悟一切語言、文字的自性本空，沒有執著之相。如果想要起心去追求諸法（Dharma，佛法），就會墮入有相之中，不能稱為成就。如果對於一切法（Dharma，佛法）理解為無所得，那就是一切意義的成就，一切都能如意。這樣的佈施才可以接受。』這時，國王想用毛毯覆蓋菩薩的身體，菩薩立刻隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把毛毯佈施給我。』又有一位菩薩名叫三輪清凈（Tri-mandala-parisuddha），國王立刻拿著毛毯供養佈施。

【English Translation】 English version: 『The receiver should not give rise to the mind of grasping at appearances or desiring something in return. If one says that the mind is generated for Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), that is grasping at appearances and desiring something. Why? Because the mind that is free from appearances is the mind of a Bodhisattva-Mahasattva (great bodhisattva); because this mind is equal, the Bodhi-citta (mind of enlightenment) is also equal. This Bodhi-citta is the mind of all Tathagatas (Buddhas); because of this equality, all Dharmas (teachings, laws) are equal, without duality, without difference, without grasping, and without abandoning. Because of being free from grasping and abandoning, the notion of 『I』 does not arise; once the notion of 『I』 is extinguished, there is nothing to desire. Such giving can be accepted.』 At that time, the king wanted to cover the Bodhisattva's body with the woolen blanket, but the Bodhisattva immediately disappeared, only a voice was heard saying: 『If someone can see my body, then the blanket can be given.』 Then there was another Bodhisattva named Samadhi-kusuma-vikasita (Samadhi Opening Flower), and the king immediately took the blanket and offered it as a gift. That Bodhisattva said: 『Great King! Whatever is seen as an appearance is not what I accept. If I were to accept it, it would be because I have realized all Samadhi-mukhas (gates of samadhi) without appearance or discrimination, and have completely understood that the self-nature of all Dharmas (teachings, laws) is unmoving—that is Samadhi (meditative absorption). Such giving can be accepted.』 At that time, the king wanted to cover the Bodhisattva's body with the woolen blanket, but the Bodhisattva immediately disappeared, only a voice was heard saying: 『If someone can see my body, then the blanket can be given.』 Then there was another Bodhisattva named Siddhartha (Accomplished Meaning), and the king immediately took the blanket and offered it as a gift. That Bodhisattva said: 『Great King! Whatever is seen as an appearance is not what I accept. If I were to accept it, it would be because I have completely understood that the self-nature of all languages and words is fundamentally empty, without any attachment to appearances. If one tries to generate a mind to seek Dharmas (teachings, laws), one will fall into appearances and cannot be called accomplished. If one understands that there is nothing to be gained from all Dharmas (teachings, laws), then all meanings are accomplished, and everything is as desired. Such giving can be accepted.』 At that time, the king wanted to cover the Bodhisattva's body with the woolen blanket, but the Bodhisattva immediately disappeared, only a voice was heard saying: 『If someone can see my body, then the blanket can be given.』 Then there was another Bodhisattva named Tri-mandala-parisuddha (Three Wheels Pure), and the king immediately took the blanket and offered it as a gift.

彼菩薩曰：「大王！有所見相非我所受。如我受者，無彼能施、無此能受，受者無所得、施者無果報，我尚非有、我所亦空。如是施者而可受之。」

王即持㲲欲被其身，時彼菩薩隱身不現，但聞聲曰：「若有能見身者當可施之。」

復有菩薩名曰法化，其王即時持㲲奉施。

彼菩薩曰：「大王！有所見相非我所受。如我受者，不以聲聞、緣覺涅盤而為果證、亦不以大般涅盤而為果證，不離輪迴法、不求涅盤法。何以故？生死、涅盤，二俱平等。如是施者當可受之。」

王即持㲲欲被其身，時彼菩薩隱身不現，但聞聲曰：「若有能見身者當可施之。」

是時大王以所施㲲奉如是等諸大菩薩，各各隱身，皆不納受。

爾時，大王即持其㲲詣于尊者大迦葉所，作如是言：「尊者迦葉于聲聞中耆年有德，佛所稱讚頭陀第一，愿受我此上妙細㲲，滿我施心。」

迦葉答曰：「大王！有所見相非我所受。如我受者，不斷貪、瞋、癡，無所染著；乃至無明、有愛而悉不斷，亦不與俱。無見苦、斷集、證滅、修道，不見佛、不聞法、不入眾數，非盡智、無生智可得、可證，無施者、無受者，無大果、無小果，無輪迴可厭、無涅盤可證。諸法清凈，離一切相。如是施者而可受之。

【現代漢語翻譯】現代漢語譯本那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。像我這樣接受佈施的人，沒有能施者，也沒有能受者，受者沒有所得，施者沒有果報，我尚且不存在，我所擁有的東西也是空。像這樣的施捨，才可以接受。』（菩薩：Bodhisattva，指發願成佛的修行者；大王：指國王，這裡是菩薩對話的對象）國王隨即拿著毛毯想要披在菩薩身上，這時那位菩薩隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把毛毯施捨給我。』又有一位菩薩名叫法化（Dharma-transformation），國王立刻拿著毛毯奉獻給他。那位菩薩說：『大王！凡是有所見之相，都不是我所接受的。像我這樣接受佈施的人，不以聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的修行者）的涅槃（Nirvana，佛教中解脫生死輪迴的境界）作為果證，也不以大般涅槃（Mahaparinirvana，佛陀的最終涅槃）作為果證，不離開輪迴之法，也不追求涅槃之法。為什麼呢？因為生死和涅槃，二者都是平等的。像這樣的施捨，才可以接受。』國王隨即拿著毛毯想要披在菩薩身上，這時那位菩薩隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把毛毯施捨給我。』當時，國王用所要施捨的毛毯奉獻給像這樣等等的各位大菩薩，各位菩薩都隱身不見，都不接受他的佈施。這時，國王就拿著那件毛毯去拜訪尊者大迦葉（Mahākāśyapa），這樣說道：『尊者迦葉在聲聞眾中是年長有德之人，是佛陀所稱讚的頭陀（Dhūta，苦行）第一，希望您能接受我這件上妙的細毛毯，滿足我佈施的心願。』迦葉回答說：『大王！凡是有所見之相，都不是我所接受的。像我這樣接受佈施的人，不斷貪、嗔、癡（佛教三毒），沒有被任何事物染著；乃至無明（Avidyā，對事物真相的迷惑）、有愛（Bhava-tanha，對存在的渴求）都沒有斷除，也不與它們同在。沒有看見苦諦（Dukkha，佛教四聖諦之一，指人生的痛苦本質）、斷除集諦（Samudaya，佛教四聖諦之一，指痛苦的根源）、證得滅諦（Nirodha，佛教四聖諦之一，指痛苦的止息）、修習道諦（Marga，佛教四聖諦之一，指通往止息痛苦的道路），沒有看見佛，沒有聽聞法，沒有進入僧團，盡智（Ksaya-jnana，斷盡煩惱的智慧）、無生智（Anutpada-jnana，不再產生煩惱的智慧）不可得、不可證，沒有施者，沒有受者，沒有大的果報，沒有小的果報，沒有輪迴可以厭惡，沒有涅槃可以證得。一切諸法都是清凈的，遠離一切相。像這樣的施捨，才可以接受。』

【English Translation】 English version That Bodhisattva said: 'Great King! Whatever has a perceived form is not what I accept. As I accept, there is no giver, no receiver, the receiver obtains nothing, the giver receives no reward, even 'I' do not exist, and what belongs to 'me' is also empty. Such a gift can be accepted.' (Bodhisattva: a being who is on the path to Buddhahood; Great King: refers to the king, the person the Bodhisattva is addressing) The king then took the blanket, intending to drape it over the Bodhisattva's body, but at that moment, the Bodhisattva disappeared, and only a voice was heard saying: 'If someone can see my body, then they can give me the blanket.' There was another Bodhisattva named Dharma-transformation, and the king immediately took the blanket and offered it to him. That Bodhisattva said: 'Great King! Whatever has a perceived form is not what I accept. As I accept, I do not take the Nirvana of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own) as the fruit of realization, nor do I take the Great Parinirvana (the final Nirvana of the Buddha) as the fruit of realization. I do not depart from the law of Samsara (cycle of rebirth), nor do I seek the law of Nirvana. Why? Because Samsara and Nirvana are both equal. Such a gift can be accepted.' The king then took the blanket, intending to drape it over the Bodhisattva's body, but at that moment, the Bodhisattva disappeared, and only a voice was heard saying: 'If someone can see my body, then they can give me the blanket.' At that time, the king offered the blanket he intended to give to such great Bodhisattvas, but each of them disappeared and did not accept his offering. Then, the king took the blanket and went to the Venerable Mahākāśyapa, saying: 'Venerable Kāśyapa is an elder and virtuous one among the Śrāvakas, praised by the Buddha as the foremost in Dhūta (ascetic practices). I hope you will accept this excellent fine blanket to fulfill my wish to give.' Kāśyapa replied: 'Great King! Whatever has a perceived form is not what I accept. As I accept, I do not cut off greed, hatred, and delusion (the three poisons of Buddhism), and I am not attached to anything; even ignorance (Avidyā) and craving for existence (Bhava-tanha) are not cut off, nor am I with them. I do not see suffering (Dukkha, one of the Four Noble Truths), cut off the accumulation (Samudaya, one of the Four Noble Truths), realize cessation (Nirodha, one of the Four Noble Truths), or practice the path (Marga, one of the Four Noble Truths). I do not see the Buddha, do not hear the Dharma, do not enter the Sangha (Buddhist community), the knowledge of exhaustion (Ksaya-jnana) and the knowledge of non-arising (Anutpada-jnana) cannot be obtained or realized, there is no giver, no receiver, no great reward, no small reward, no Samsara to be厭惡ed, and no Nirvana to be realized. All Dharmas (phenomena) are pure, and are apart from all forms. Such a gift can be accepted.'

」

王即持㲲欲被其身，迦葉亦復隱身不現，但聞聲曰：「若有能見身者當可施之。」

如是，大王於五百大聲聞所持㲲奉施，亦各不受，隱身不現。

爾時，大王即作是念：「今此菩薩、聲聞皆不受我所施之㲲，我今持往後宮施其夫人及諸眷屬，彼應當受。」作是念已，持㲲入宮而欲施之。

是時大王不見夫人，復思施彼宮嬪、眷屬，亦復不見。如是，漸次觀察所有宮城、殿宇皆悉不現，同彼虛空。

是時大王復作是念：「今此上妙細㲲無復所施。」作是念已，欲持此㲲自被于身。其王即時亦自不見其身，但聞空中聲曰：「若有能見身者當可施之。大王！當自觀身色相今何所在？如自觀身不見其相，觀他亦然，自、他之相俱不可得。若如是見者即見真實法，真實法者離一切見，以離諸見故即住平等法。」

是時大王聞空中聲已，離有相心，斷疑惑想，如從睡覺而得醒寤。即時宮城、殿宇、后妃、眷屬，見其色相還復如故，即詣菩薩大眾之所，悉得瞻睹菩薩之相如本無異。

是時大王前白妙吉祥菩薩言：「菩薩大眾適當何往，我所不見？」

妙吉祥言：「大王！勿生疑惑，今此大眾本相無來，其何所往？大王！於今見此眾不？」

王曰：「唯然，已見。」

【現代漢語翻譯】現代漢語譯本國王於是拿著細㲲（一種絲織品）想要披在迦葉（Kasyapa，佛教中的一位重要弟子）身上，迦葉也隱身不見，只聽到聲音說：『如果有人能看見我的身體，才可以把這㲲施捨給我。』像這樣，大王拿著細㲲想要佈施給五百位大聲聞（Sravaka，聽聞佛陀教誨的弟子），他們也都各自不接受，隱身不見。當時，大王就想：『現在這些菩薩（Bodhisattva，追求覺悟的修行者）、聲聞都不接受我所佈施的細㲲，我現在拿著去後宮佈施給我的夫人和各位眷屬，他們應該會接受。』這樣想著，就拿著細㲲進入後宮想要佈施。這時，大王看不見夫人，又想佈施給宮嬪、眷屬，也同樣看不見。像這樣，漸漸地觀察所有的宮城、殿宇都消失不見，如同虛空一般。這時，大王又想：『現在這上好的細㲲沒有地方可以佈施了。』這樣想著，想要拿著這細㲲自己披在身上。國王立刻也看不見自己的身體，只聽到空中傳來聲音說：『如果有人能看見我的身體，才可以把這㲲施捨給我。大王！應當自己觀察身體的色相現在在哪裡？如果自己觀察自己的身體也看不見它的形相，那麼觀察他人也是一樣，自己和他人的形相都不可得。如果像這樣看見，就是看見了真實的法，真實的法是遠離一切見解的，因為遠離了各種見解，就安住在平等法中。』當時，大王聽了空中的聲音后，離開了有相之心，斷除了疑惑的想法，就像從睡夢中醒來一樣。立刻宮城、殿宇、后妃、眷屬，看見他們的色相都恢復如初，就前往菩薩大眾所在的地方，完全能夠看見菩薩的形相和原來一樣。當時，大王上前對妙吉祥菩薩（Manjusri Bodhisattva，文殊菩薩）說：『菩薩大眾應當前往何處，以至於我看不見他們？』妙吉祥菩薩說：『大王！不要產生疑惑，現在這些大眾的本相本來就沒有來處，又有什麼地方可去呢？大王！現在看見這些大眾了嗎？』國王說：『是的，已經看見了。』

【English Translation】 English version The king then held the fine 㲲 (a type of silk fabric) and wanted to drape it over Kasyapa's (Kasyapa, an important disciple in Buddhism) body, but Kasyapa also became invisible, only a voice was heard saying, 'If someone can see my body, then this 㲲 can be given to me.' In this way, the great king held the fine 㲲 and wanted to offer it to the five hundred great Sravakas (Sravaka, disciples who hear the Buddha's teachings), but they each refused to accept it and became invisible. At that time, the great king thought, 'Now these Bodhisattvas (Bodhisattva, practitioners seeking enlightenment) and Sravakas do not accept the fine 㲲 that I offer. Now I will take it to the inner palace and offer it to my consorts and all the relatives; they should accept it.' Thinking this, he took the fine 㲲 into the inner palace, intending to offer it. At this time, the great king could not see his consorts, and he also could not see the palace women and relatives to whom he wanted to offer it. In this way, gradually observing, all the palaces and halls disappeared, like empty space. At this time, the great king thought again, 'Now there is nowhere to offer this excellent fine 㲲.' Thinking this, he wanted to drape this 㲲 over himself. Immediately, the king could not see his own body either, only a voice was heard in the air saying, 'If someone can see my body, then this 㲲 can be given to me. Great king! You should observe your own body's form and appearance, where is it now? If you observe your own body and cannot see its form, then observing others is the same; the forms of oneself and others are unattainable. If you see in this way, then you see the true Dharma; the true Dharma is to be free from all views, and because you are free from all views, you dwell in the Dharma of equality.' At that time, after hearing the voice in the air, the great king departed from the mind of having form, and cut off the thought of doubt, as if awakened from sleep. Immediately, the palaces, halls, consorts, and relatives, seeing their forms and appearances, returned to their original state, and he went to the place where the Bodhisattva assembly was, and was completely able to see the Bodhisattvas' forms and appearances as before. At that time, the great king went forward and said to Manjusri Bodhisattva (Manjusri Bodhisattva, the Bodhisattva of Wisdom), 'Where should the Bodhisattva assembly be going, that I cannot see them?' Manjusri Bodhisattva said, 'Great king! Do not give rise to doubt, now the original nature of this assembly has no place of origin, so where can it go? Great king! Do you see this assembly now?' The king said, 'Yes, I have seen them.'

菩薩曰：「何所見耶？」

答言：「如見真實法，觀此眾亦然。」

又問曰：「即此真實亦云何見？」

答曰：「真實法者離一切相，非眼所觀，不在內、不在外、不在中間，名、相二法不可得故。」

爾時，妙吉祥菩薩復謂王曰：「大王當知：汝先造惡，我聞佛記于當來世墮惡道中。」

王白菩薩言：「不也。大士！如佛、世尊未曾有說墮惡道者、證涅盤者。何以故？于真法中無二差別。」

菩薩復言：「不也。大王！如佛所說：善惡因果報應昭然。作是說者，其義云何？」

大王答曰：「菩薩大士！如我意者，諸佛、如來隨順方便，巧說生死、涅盤，令諸眾生厭生死苦、趣涅盤樂。如實說者，生死、涅盤二俱平等。何以故？諸法皆空，無有自性。彼諸法性即法界性，法界性中無二差別。由是義故，諸法無所生、無所往，無樂欲、無厭舍。我今起正信心，不生怖畏。」

妙吉祥菩薩言：「善哉，大王！善說此語，離諸有相。」

王言：「菩薩！我性自空，誰為說者？法本無相，當何所離？如佛所說：真實法中我相本無，離情非情，諸行無作、亦無受者。」

菩薩告言：「大王！汝于真實法中雖復解了，猶生執著。」

王復白言：「云何

【現代漢語翻譯】現代漢語譯本菩薩問道：『你看到了什麼？』國王回答說：『我如實地見到了真實的法，看待這裡的眾人也是一樣。』菩薩又問：『那麼，你又是如何見到這真實之法的呢？』國王回答說：『真實的法是遠離一切表相的，不是眼睛所能看到的，不在內，不在外，也不在中間。因為名稱和表相這兩種法都不可得。』這時，妙吉祥菩薩（Manjushri Bodhisattva）又對國王說：『大王應當知道，你先前造作惡業，我聽佛陀授記說你將來會墮入惡道之中。』國王對菩薩說：『不是這樣的，大士！佛陀、世尊從未說過有人會墮入惡道，或者有人會證得涅盤。為什麼呢？因為在真實的法中，沒有兩種差別。』菩薩又說：『不是這樣的，大王！佛陀曾說過：善惡的因果報應是明明白白的。這樣說，是什麼意思呢？』大王回答說：『菩薩大士！依我看來，諸佛、如來是隨順方便，巧妙地宣說生死和涅盤，讓眾生厭惡生死的痛苦，趨向涅盤的快樂。如果如實地說，生死和涅盤二者是平等的。為什麼呢？因為一切法都是空性的，沒有自性。那些法的本性就是法界的本性，法界的本性中沒有兩種差別。因為這個緣故，一切法無所生，無所往，沒有樂於追求的，也沒有厭惡捨棄的。我現在生起真正的信心，不產生恐懼。』妙吉祥菩薩說：『好啊，大王！你說的這些話很好，遠離了各種有相。』國王說：『菩薩！我的自性本來就是空性的，誰在說法呢？法本來就沒有表相，應當遠離什麼呢？如佛所說：在真實的法中，我相本來就沒有，遠離有情和非情，一切行為沒有作者，也沒有接受者。』菩薩告訴國王說：『大王！你對於真實的法雖然已經理解了，但仍然產生了執著。』國王又問：『如何執著呢？』

【English Translation】 English version The Bodhisattva said, 'What have you seen?' The king replied, 'I have seen the true Dharma (law, reality) as it is, and I view this assembly in the same way.' The Bodhisattva further asked, 'How do you see this truth?' The king replied, 'The true Dharma is apart from all characteristics. It is not seen by the eye, not within, not without, nor in between. Because the two dharmas (elements of existence) of name and form are unattainable.' At that time, Manjushri Bodhisattva (Bodhisattva of wisdom) again said to the king, 'Great King, you should know that you previously committed evil deeds, and I heard the Buddha's prediction that you would fall into evil realms in the future.' The king said to the Bodhisattva, 'No, Great Being! The Buddha, the World-Honored One, has never said that some fall into evil realms and others attain Nirvana (liberation). Why? Because in the true Dharma, there is no duality or difference.' The Bodhisattva said again, 'No, Great King! As the Buddha said, the karmic consequences of good and evil are clearly evident. What is the meaning of saying this?' The Great King replied, 'Great Bodhisattva! As I understand it, all Buddhas and Tathagatas (Thus Come Ones) skillfully teach about Samsara (birth and death) and Nirvana according to expedient means, causing sentient beings to detest the suffering of Samsara and aspire to the bliss of Nirvana. But truthfully speaking, Samsara and Nirvana are equal. Why? Because all dharmas are empty and without inherent nature. The nature of those dharmas is the nature of the Dharmadhatu (realm of reality), and in the nature of the Dharmadhatu, there is no duality. For this reason, all dharmas have no arising, no going, no desire for pleasure, and no aversion to abandonment. I now arise with true faith and have no fear.' Manjushri Bodhisattva said, 'Excellent, Great King! You have spoken well, apart from all conditioned appearances.' The king said, 'Bodhisattva! My nature is inherently empty, so who is speaking? The Dharma is originally without characteristics, so what should be abandoned? As the Buddha said, in the true Dharma, the self is originally non-existent, apart from sentient and non-sentient beings. All actions have no doer and no receiver.' The Bodhisattva told the king, 'Great King! Although you have understood the true Dharma, you still have attachments.' The king asked again, 'How am I attached?'

離著？」

菩薩曰：「不壞惡趣相，是為無所著。」

王言：「菩薩！如是如是。如我意者，惡趣之相無所動轉，不壞、不著，無所畏懼。我今得離諸執，永不復生有相之見，譬如得忍菩薩不復生於三毒之想。」

是時智幢菩薩謂其王曰：「大王！于智慧道已得清凈，離諸塵染，忍具足。」

王白菩薩言：「諸法甚清凈，廣大無有量，煩惱不能染、涅盤不可得，唯佛、世尊自所證知。」

爾時，妙吉祥菩薩及諸大士于王宮中說正法時，摩伽陀王獲得無生法忍。其王宮中有三十二女人，見妙吉祥菩薩神通變化事已，皆發阿耨多羅三藐三菩提心。會中復有五百人得法眼凈。所有王舍城中一切人民皆悉持諸名華、妙香集王宮門，遙伸供養妙吉祥菩薩及諸大眾。

爾時，妙吉祥菩薩哀愍城中一切人民，為利樂故以足指按地，即時大地皆作吠琉璃色，清凈光潔，內外映徹。是時城中若男、若女一切人民，皆悉得見妙吉祥菩薩及諸大眾無所障礙，譬如清凈圓鏡照其面像，一切人民瞻菩薩相亦復如是。時妙吉祥菩薩各各為其如應說法時，城中八萬四千人得法眼凈，五百人發阿耨多羅三藐三菩提心。

爾時，妙吉祥菩薩受摩伽陀王飯食供養及為廣說法已，王之宮屬乃至一切人民皆獲利樂，

【現代漢語翻譯】現代漢語譯本『離著嗎？』

菩薩說：『不壞惡趣（指向不好的輪迴）之相，這就是無所執著。』

國王說：『菩薩！是這樣的，是這樣的。依我看來，惡趣的景象不會動搖轉變，不損壞、不執著，沒有什麼可畏懼的。我現在已經脫離各種執念，永遠不再產生有相的見解，就像得到忍辱的菩薩不再產生貪嗔癡三毒的想法。』

這時，智幢菩薩對國王說：『大王！您在智慧之道上已經得到清凈，遠離各種塵埃污染，忍辱已經圓滿具足。』

國王對菩薩說：『諸法的本性非常清凈，廣大沒有邊際，煩惱不能污染它，涅槃也無法得到它，只有佛和世尊自己才能證悟。』

當時，妙吉祥菩薩（Manjushri Bodhisattva）和各位大菩薩在王宮中宣說正法時，摩伽陀王（Magadha King）獲得了無生法忍（kshanti，一種對法無所畏懼的理解）。他的王宮中有三十二位女子，見到妙吉祥菩薩的神通變化后，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。法會中又有五百人得到了法眼凈（dharma-caksu，對佛法的清晰洞察力）。所有王舍城（Rajagrha）中的人民都拿著各種名貴的花和美妙的香聚集在王宮門前，遙遠地向妙吉祥菩薩和各位大眾供養。

當時，妙吉祥菩薩憐憫城中的一切人民，爲了利益和快樂他們，用腳趾按壓地面，立刻大地都變成吠琉璃色（vaidurya，一種寶石的顏色），清凈光亮，內外透徹。這時城中所有男女老少，都能夠清楚地看見妙吉祥菩薩和各位大眾，沒有任何阻礙，就像用清凈的圓鏡照自己的面容一樣，所有人民瞻仰菩薩的相貌也是這樣。當時妙吉祥菩薩根據每個人的情況為他們說法，城中八萬四千人得到了法眼凈，五百人發起了阿耨多羅三藐三菩提心。

當時，妙吉祥菩薩接受了摩伽陀王的齋飯供養，並且為大眾廣泛說法后，國王的家眷乃至所有人民都獲得了利益和快樂。

【English Translation】 English version 『Is there separation?』

The Bodhisattva said, 『Not destroying the characteristics of the evil destinies is called non-attachment.』

The King said, 『Bodhisattva! It is so, it is so. As I understand it, the characteristics of the evil destinies do not move or change, are not destroyed or attached to, and there is nothing to fear. I have now become detached from all attachments and will never again give rise to views based on characteristics, just as a Bodhisattva who has attained forbearance (kshanti) will no longer give rise to thoughts of the three poisons (greed, hatred, and delusion).』

At that time, Bodhisattva Jñānaketu (智幢) said to the King, 『Great King! You have attained purity in the path of wisdom, are free from all defilements, and have fully accomplished forbearance.』

The King said to the Bodhisattva, 『All dharmas (法) are extremely pure, vast and immeasurable. Afflictions cannot defile them, and Nirvana (涅盤) cannot be attained. Only the Buddha (佛), the World-Honored One (世尊), knows this through personal realization.』

At that time, while Manjushri Bodhisattva (妙吉祥菩薩) and the great Bodhisattvas were expounding the Dharma (法) in the royal palace, the Magadha King (摩伽陀王) attained the Kshanti (忍) of non-origination of dharmas. Thirty-two women in his royal palace, having witnessed the miraculous transformations of Manjushri Bodhisattva, all generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心). Furthermore, five hundred people in the assembly attained the purity of the Dharma Eye (法眼凈). All the people in the city of Rajagrha (王舍城) gathered at the gate of the royal palace with various precious flowers and exquisite incense, offering them from afar to Manjushri Bodhisattva and the assembly.

At that time, Manjushri Bodhisattva, out of compassion for all the people in the city, pressed his toe on the ground for their benefit and happiness. Immediately, the entire earth turned into the color of vaidurya (吠琉璃色), pure and radiant, transparent inside and out. At that time, all the people in the city, men and women, were able to see Manjushri Bodhisattva and the assembly without any obstruction, just as a clear, round mirror reflects one's face. All the people gazed upon the form of the Bodhisattva in the same way. As Manjushri Bodhisattva expounded the Dharma appropriately for each of them, eighty-four thousand people in the city attained the purity of the Dharma Eye, and five hundred people generated the mind of Anuttara-samyak-sambodhi.

At that time, after Manjushri Bodhisattva received the meal offering from the Magadha King and extensively expounded the Dharma, the King's family and all the people obtained benefit and happiness.

發希有心，生大歡喜。

妙吉祥菩薩即從座起，與諸菩薩大眾而共圍繞出於王宮。是時摩伽陀王與諸臣從及其眷屬禮敬勞謝，隨從菩薩來於佛會。

是時，菩薩既離王宮，漸次而行，于其中路見有一人在於樹下涕淚悲泣，發如是言：「我造殺業，甚可怖畏，當來決定墮于地獄。我今如何得其救度？」

是時菩薩見此人已，觀其根緣而已成熟，堪受化度。菩薩即化一人，與其無異，往彼人所既相附近，亦復啼泣謂前人曰：「我造殺業，甚可怖畏，當來決定墮于地獄。」

前人聞已，而即謂言：「我亦如是造于殺業，偶會今時，誰生方便能為救度？」

是時化人即告之言：「今我等輩造極重罪，雖甚怖畏，無能救者。唯佛、世尊有大方便而能救度，我等今宜共詣佛所。」化人言已，便即前行。其人見已，亦復隨從詣于佛所。

時彼化人到佛會已，頭面禮足，前白佛言：「世尊！我造殺業，怖墮地獄。愿佛慈悲，救度於我。」

爾時，世尊即贊是言：「善哉，善哉。善男子！今于佛前發誠實語，如其所作稱實而言。如汝所說造殺業者，汝從何心而起罪相？為過去耶？未來耶？現在耶？若起過去心者，過去已滅，心不可得；若起未來心者，未來未至，心不可得；若起現在心者，現

【現代漢語翻譯】現代漢語譯本：

發起稀有之心，生起極大的歡喜。妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）即從座位起身，與各位菩薩大眾共同圍繞著，離開了王宮。這時，摩伽陀王（King Magadha）與各位大臣隨從以及他們的眷屬，禮敬並感謝菩薩，跟隨菩薩來到佛陀的集會。這時，菩薩離開王宮后，逐漸前行，在路途中看見有一個人在樹下哭泣悲傷，說出這樣的話：『我造作了殺業，非常可怕，將來必定墮入地獄。我現在該如何才能得到救度？』這時菩薩看見這個人後，觀察到他的根基和因緣已經成熟，可以接受教化。菩薩就變化出一個與他一模一樣的人，來到那個人附近，也哭泣著對之前那個人說：『我造作了殺業，非常可怕，將來必定墮入地獄。』之前那個人聽了之後，就對他說：『我也是這樣造作了殺業，偶然遇到現在這個時候，誰能想出方便的辦法來救度我們呢？』這時化人就告訴他說：『現在我們這些人造作了極重的罪業，雖然非常害怕，但沒有人能夠救我們。只有佛、世尊（Bhagavan，對佛的尊稱）有大的方便法門能夠救度我們，我們現在應該一起去佛陀那裡。』化人說完，便向前走去。那個人看見后，也跟隨他一起前往佛陀那裡。當時，那個化人到達佛陀的集會後，頭面頂禮佛足，向前對佛說：『世尊！我造作了殺業，害怕墮入地獄。希望佛陀慈悲，救度我。』這時，世尊就讚歎說：『很好，很好。善男子！現在在佛前說誠實的話，像他所做的那樣如實地說出來。像你所說的造作殺業，你是從什麼心而生起罪業的現象呢？是過去的心嗎？是未來的心嗎？是現在的心嗎？如果生起過去的心，過去已經滅亡，心不可得；如果生起未來的心，未來還沒有到來，心不可得；如果生起現在的心，現在

【English Translation】 English version:

Generating a rare mind, giving rise to great joy. Manjushri Bodhisattva (妙吉祥菩薩) then arose from his seat, and together with the assembly of Bodhisattvas, surrounded and left the royal palace. At that time, King Magadha (摩伽陀王) with his ministers and their retinue, paid their respects and expressed their gratitude to the Bodhisattva, following him to the Buddha's assembly. At that time, after the Bodhisattva left the royal palace, he gradually proceeded, and on the way, he saw a person weeping and lamenting under a tree, saying these words: 'I have committed the karma of killing, which is very frightening, and I will surely fall into hell in the future. How can I be saved now?' At that time, after the Bodhisattva saw this person, he observed that his roots and conditions were mature and he was ready to be transformed. The Bodhisattva then transformed into a person identical to him, and approached that person, also weeping and saying to the previous person: 'I have committed the karma of killing, which is very frightening, and I will surely fall into hell in the future.' The previous person, upon hearing this, said to him: 'I have also committed the karma of killing, and I happen to be here at this time. Who can come up with a convenient way to save us?' At that time, the transformed person then told him: 'Now, we have committed extremely heavy sins, and although we are very afraid, no one can save us. Only the Buddha, the Bhagavan (世尊, a respectful title for the Buddha), has great expedient means to save us. We should now go together to the Buddha.' After the transformed person spoke, he proceeded forward. The person, seeing this, also followed him to the Buddha. At that time, the transformed person arrived at the Buddha's assembly, prostrated with his head at the Buddha's feet, and said to the Buddha: 'Bhagavan! I have committed the karma of killing, and I am afraid of falling into hell. I hope the Buddha will be compassionate and save me.' At that time, the Bhagavan then praised him, saying: 'Excellent, excellent. Good man! Now, speak truthfully before the Buddha, and speak truthfully as you have done. As you said that you have committed the karma of killing, from what mind did you generate the appearance of sin? Was it from the past mind? Was it from the future mind? Was it from the present mind? If you generated it from the past mind, the past has already ceased, and the mind is unattainable; if you generated it from the future mind, the future has not yet arrived, and the mind is unattainable; if you generated it from the present mind, the present

在不住，心亦不可得。三世俱不可得故，即無起、作；無起、作故，于其罪相何所見耶？

「善男子！心無所住，不在內、外、中間；心無色相，非青、黃、赤、白；心無造作，無作者故；心非幻化，本真實故；心無邊際，非限量故；心無取、舍，非善、惡故；心無動轉，非生、滅故；心等虛空，無障礙故；心非染、凈，離一切數故。

「善男子！諸有智者應如是觀，作是觀者即於一切法中求心不可得。何以故？心之自性即諸法性，諸法性空即真實性。由是義故，汝今不應妄生怖畏。」

是時化人聞佛宣說真實之法，心大歡喜，即白佛言：「希有，世尊！善說法界自性清凈，我今得悟罪業性空，不生怖畏。我今樂欲于佛法中出家修道，持于梵行，唯愿世尊攝受於我。」

佛言：「善哉。善男子！今正是時，為汝攝受。」

是時化人于剎那間鬚髮自落，袈裟被身成苾芻相，即白佛言：「世尊！我今入般涅盤，愿佛聽許。」

佛言：「隨意。」

時化苾芻承佛威神力故，即踴身虛空，高一多羅樹，化火自焚，滅盡無餘，同彼虛空。

爾時，實造業者見是化人出家及聞佛說法已，心生思念：「此人與我同造罪業，彼先解脫，我今亦宜求佛化度。」作是念已，即時頭面禮世

【現代漢語翻譯】現代漢語譯本：不住于任何事物，心也是不可得的。過去、現在、未來三世都不可得，所以沒有生起和造作；沒有生起和造作，對於罪的表象又能看到什麼呢？

『善男子！心無所住，不在內、外、中間；心沒有色相，不是青、黃、赤、白；心沒有造作，因為沒有作者；心不是幻化，本來是真實的；心沒有邊際，不是（原文如此，此處可能缺失資訊）；心沒有取捨，不是善、惡；心沒有動轉，不是生、滅；心等同虛空，沒有障礙；心不是染污或清凈，遠離一切數量。』

『善男子！所有有智慧的人都應該這樣觀察，作這樣觀察的人，在一切法中尋求心是不可得的。為什麼呢？心的自性就是諸法的自性，諸法的自性空就是真實的自性。因為這個緣故，你現在不應該妄生怖畏。』

這時，化人聽到佛宣說真實的法，心中非常歡喜，就對佛說：『希有，世尊（Bhagavan，意為世尊）！善於說法界的自性清凈，我現在領悟到罪業的自性是空的，不產生怖畏。我現在樂意在佛法中出家修道，奉行清凈的德行，唯愿世尊（Bhagavan，意為世尊）攝受我。』

佛說：『很好。善男子！現在正是時候，為你攝受。』

這時，化人在剎那間頭髮和鬍鬚自然脫落，袈裟披在身上，成為比丘（bhiksu，指出家男子）的形象，就對佛說：『世尊（Bhagavan，意為世尊）！我現在要入般涅槃（Parinirvana，指完全的涅槃），愿佛聽許。』

佛說：『隨意。』

當時，化人比丘（bhiksu，指出家男子）承蒙佛的威神力，就躍身到虛空中，高一多羅樹（tala tree，一種高大的樹）那麼高，化成火焰自己焚燒，滅盡無餘，如同那虛空一樣。

這時，真正造業的人見到這個化人出家以及聽到佛說法后，心中生起思念：『這個人與我一同造罪業，他先解脫了，我現在也應該求佛化度。』這樣想著，就立刻頭面頂禮世尊（Bhagavan，意為世尊）。

【English Translation】 English version: Abiding nowhere, the mind is also unattainable. Since the three times (past, present, and future) are all unattainable, there is no arising or creating. Since there is no arising or creating, what can be seen in the appearance of sin?

'Good man! The mind abides nowhere; it is not within, without, or in between. The mind has no form or appearance; it is not blue, yellow, red, or white. The mind has no creation, because there is no creator. The mind is not illusory transformation, because it is fundamentally real. The mind has no boundaries; it is not (original text, information may be missing here). The mind has no taking or rejecting; it is not good or evil. The mind has no movement or turning; it is not birth or death. The mind is equal to empty space, without obstruction. The mind is neither defiled nor pure, being apart from all numbers.'

'Good man! All wise people should observe in this way. Those who observe in this way find that the mind is unattainable in all dharmas. Why? The self-nature of the mind is the nature of all dharmas, and the emptiness of the nature of all dharmas is the true nature. Because of this meaning, you should not now give rise to groundless fear.'

At that time, the manifested person, hearing the Buddha proclaim the true Dharma, felt great joy in his heart and said to the Buddha: 'Rare, World Honored One (Bhagavan, meaning World Honored One)! You are skilled at speaking of the self-nature purity of the Dharma Realm. I now understand that the self-nature of sinful karma is empty, and I do not give rise to fear. I now gladly wish to leave home and cultivate the Way in the Buddha's Dharma, upholding pure conduct. I only hope that the World Honored One (Bhagavan, meaning World Honored One) will accept me.'

The Buddha said: 'Excellent. Good man! Now is the right time to accept you.'

At that time, in an instant, the manifested person's hair and beard fell off naturally, and a kasaya (robe) was draped over his body, transforming into the appearance of a bhiksu (bhiksu, meaning a male monastic). He then said to the Buddha: 'World Honored One (Bhagavan, meaning World Honored One)! I now wish to enter Parinirvana (Parinirvana, referring to complete Nirvana). May the Buddha permit it.'

The Buddha said: 'As you wish.'

At that time, the manifested bhiksu (bhiksu, meaning a male monastic), relying on the Buddha's majestic spiritual power, leaped into the empty space, as high as a tala tree (tala tree, a tall tree), transformed into flames, and burned himself completely, disappearing without a trace, like that empty space.

At that time, the one who actually created the karma, seeing this manifested person leave home and hearing the Buddha speak the Dharma, thought in his heart: 'This person and I created sinful karma together. He has been liberated first. I should also seek the Buddha's transformation and deliverance.' Having thought this, he immediately prostrated himself before the World Honored One (Bhagavan, meaning World Honored One) with his head and face.

尊足，而白佛言：「世尊！我造殺業，怖于當來墮大地獄，愿佛慈悲而垂救度。」

佛言：「善哉。善男子！今于佛前發誠實語。汝所造業於何起心？罪業之相其復云何？」

是時此人以善根成熟故，聞佛言已，身諸毛孔出大火焰旋繞其身，即作是言：「我今歸佛，愿垂救度。」

爾時，世尊舒金色右手于其頂上。此人即時身火得滅，離其苦惱，得大快樂，起凈信心，向佛合掌而白佛言：「希有，世尊！我先聞佛廣說清凈法界離相之法，我今得悟罪業性空，而不復生怖畏之想。我今亦于佛法中樂欲出家，修持梵行，愿佛攝受。」

佛言：「善哉。今正是時，為汝攝受。」

即時此人鬚髮自落，袈裟被身成苾芻相——如百臘者諸根調適，威儀庠序，所愿圓滿。

爾時，世尊為其宣說四諦之法。彼聞法已，即時遠塵離垢，得法眼凈，而複審觀諦理，即于會中證阿羅漢果，而白佛言：「世尊！我今欲入涅盤，愿佛聽許。」

佛言：「隨意。」

是時苾芻踴身虛空高七多羅樹，化火焚身，滅盡無餘。即時會中有百千天人發希有心，各伸敬禮。

佛說未曾有正法經卷第五大正藏第 15 冊 No. 0628 佛說未曾有正法經

佛說未曾有正法經卷第六

【現代漢語翻譯】現代漢語譯本：這時，那人走到佛的腳前，對佛說：『世尊！我造作了殺業，害怕將來會墮入大地獄，希望佛能慈悲地救度我。』佛說：『很好。善男子！現在在佛前說誠實話。你所造的罪業是從什麼念頭產生的？罪業的相狀又是怎樣的呢？』這時，這個人因為善根成熟的緣故，聽到佛的話后，全身的毛孔都發出巨大的火焰，圍繞著他的身體旋轉，他立刻說：『我現在皈依佛，希望佛能救度我。』這時，世尊伸出金色的右手放在他的頭頂上。這個人立刻身上的火焰熄滅，脫離了苦惱，得到極大的快樂，生起清凈的信心，向佛合掌，對佛說：『稀有啊，世尊！我先前聽佛廣泛地宣說清凈法界離相之法，我現在領悟到罪業的本性是空性的，不再產生恐懼的念頭。我現在也想在佛法中樂於出家，修持梵行，希望佛能接納我。』佛說：『很好。現在正是時候，為你攝受。』立刻這個人鬚髮自然脫落，袈裟披在身上，成為比丘（Bhiksu）的形象——如同修行多年的僧人一樣，諸根調順，威儀有度，所愿圓滿。這時，世尊為他宣說四諦（Four Noble Truths）之法。他聽聞佛法后，立刻遠離塵垢，得到法眼凈，並且再次審視諦理，立刻在法會中證得阿羅漢（Arhat）果位，對佛說：『世尊！我現在想入涅盤（Nirvana），希望佛允許。』佛說：『隨意。』這時，比丘（Bhiksu）躍身到虛空中，高達七多羅樹（seven Tala trees），化為火焰焚燒自身，完全滅盡。立刻法會中有成百上千的天人發出稀有的心，各自表達敬意。《佛說未曾有正法經》卷第五《佛說未曾有正法經》卷第六

【English Translation】 English version: Then, that person approached the Buddha's feet and said to the Buddha: 'World Honored One! I have committed the karma of killing, and I am afraid that I will fall into the great hell in the future. I hope that the Buddha will have compassion and save me.' The Buddha said: 'Excellent. Good man! Now speak truthfully before the Buddha. From what thought did the karma you created arise? What is the nature of the karma?' At this time, because this person's roots of goodness were mature, after hearing the Buddha's words, great flames emerged from all the pores of his body, revolving around his body. He immediately said: 'I now take refuge in the Buddha, and I hope that the Buddha will save me.' At this time, the World Honored One extended his golden right hand and placed it on his head. Immediately, the flames on this person's body were extinguished, he was freed from suffering, obtained great joy, and generated pure faith. He put his palms together towards the Buddha and said to the Buddha: 'Rare, World Honored One! I previously heard the Buddha extensively expound the Dharma of the pure Dharma realm being free from characteristics. I now realize that the nature of karmic sins is emptiness, and I no longer generate thoughts of fear. I now also wish to joyfully renounce the household life in the Buddha's Dharma, cultivate pure conduct, and I hope that the Buddha will accept me.' The Buddha said: 'Excellent. Now is the right time to accept you.' Immediately, this person's hair and beard naturally fell off, and a kasaya (Kashaya - monastic robe) was draped over his body, becoming the appearance of a Bhiksu (Bhiksu - Buddhist monk) – like a monk who has practiced for many years, with his senses harmonized, his demeanor dignified, and his wishes fulfilled. At this time, the World Honored One expounded the Dharma of the Four Noble Truths (Four Noble Truths) for him. After hearing the Dharma, he immediately became free from dust and defilements, obtained the pure Dharma eye, and again carefully examined the Truth. Immediately, in the assembly, he attained the fruit of Arhat (Arhat - enlightened being), and said to the Buddha: 'World Honored One! I now wish to enter Nirvana (Nirvana - state of enlightenment), and I hope that the Buddha will permit it.' The Buddha said: 'As you wish.' At this time, the Bhiksu (Bhiksu - Buddhist monk) leaped into the sky, as high as seven Tala trees (seven Tala trees), transformed into flames and burned his body, completely extinguished without remainder. Immediately, hundreds of thousands of devas (devas - celestial beings) in the assembly generated rare minds, and each expressed their reverence. 'The Sutra of the Unprecedented Righteous Dharma Spoken by the Buddha', Volume 5 'The Sutra of the Unprecedented Righteous Dharma Spoken by the Buddha', Volume 6

西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉　詔譯

爾時，尊者舍利子見造殺業人歸佛出家得證聖果如是希有事已，前白佛言：「希有，世尊！如來大慈，善巧方便宣說正法。所有造殺業者罪根深重，如來於剎那間善為救度，令得解脫，斯乃諸佛、如來方便之力。其所說法皆是諸佛境界，唯妙吉祥大士及諸菩薩被精進鎧者而善了知，非是我等聲聞、緣覺境界。何以故？諸聲聞人智慧狹劣，尚不能分別眾生機宜，豈能解了方便之法？」

佛言：「如是，如是。舍利子！諸佛境界，唯諸菩薩得忍法具足者而能趣入。汝聲聞人雖離補特伽羅之見，唯樂趣求自利涅盤；雖復修習頭陀功德，亦唯樂求戒、定、慧具足，不樂修學諸佛之法。諸所施作有相、有礙，是故，于佛境界莫能思議。

「舍利子！汝今當知：適所化度造殺業者，此人已曾於五百佛所恭敬供養種諸善根，亦曾得聞如是之法。是故，此人今於我前聞說正法，以宿善根力得見諸法真實之理，如法解脫。

「複次，舍利子！若人於此正法得聞一四句偈者，是人不墮惡趣，離苦解脫，決定成佛一切智。何況受持、讀誦、如法修行？是人所獲功德無量無邊。」

爾時，妙吉祥菩薩與諸菩薩摩訶薩眾，及迦葉等諸大聲聞，摩伽

【現代漢語翻譯】現代漢語譯本西天譯經三藏朝奉大夫試鴻臚卿傳教大師臣法天奉詔譯

當時，尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）見到造作殺業的人皈依佛門出家，最終證得聖果這樣稀有的事情后，上前稟告佛陀說：『稀有啊，世尊！如來（Tathagata，佛陀的稱號之一）具有偉大的慈悲心，善於運用巧妙的方法宣說正法。那些造作殺業的人罪根深重，如來在極短的時間內善巧地救度他們，使他們得到解脫，這實在是諸佛、如來的方便之力。如來所說的法都是諸佛的境界，只有妙吉祥大士（Manjusri，文殊菩薩的別稱）以及那些披著精進鎧甲的菩薩才能真正瞭解，不是我們這些聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）所能理解的境界。為什麼呢？因為我們這些聲聞的智慧狹隘淺薄，尚且不能分辨眾生的根器和適應性，又怎麼能理解如來的方便之法呢？』

佛陀說：『是這樣的，是這樣的。舍利子！諸佛的境界，只有那些得到菩薩忍辱法並且具足的人才能進入。你們這些聲聞之人雖然已經脫離了對『補特伽羅』（Pudgala，意為『人』或『個體』，此處指對自我的執著）的見解，卻只喜歡追求自身的利益和涅盤（Nirvana，佛教術語，指解脫生死輪迴的境界）；即使你們修習頭陀（Dhuta，佛教的苦行）功德，也只是喜歡追求戒、定、慧的圓滿具足，而不喜歡修學諸佛的法。你們所做的事情都是有形相、有障礙的，因此，對於佛的境界無法思議。』

『舍利子！你現在應當知道：剛才被我所化度的那個造殺業的人，此人過去曾經在五百位佛的面前恭敬供養，種下各種善根，也曾經聽聞過這樣的法。因此，這個人今天在我面前聽聞正法，憑藉著過去所種的善根之力，得以見到諸法真實的道理，從而如法解脫。』

『此外，舍利子！如果有人能夠聽聞到這正法中的一句四句偈，這個人就不會墮入惡趣，能夠脫離痛苦得到解脫，必定能夠成就佛的一切智慧。更何況是受持、讀誦、如法修行呢？這樣的人所獲得的功德是無量無邊的。』

當時，妙吉祥菩薩（Manjusri，文殊菩薩）與諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以及迦葉（Kasyapa，佛陀的弟子之一）等各位大聲聞，摩伽

【English Translation】 English version Translated by Tripitaka Dharma Master Fa Tian, Minister of the Honglu Temple and Teaching Master under the Imperial Order from the Western Heaven.

At that time, the Venerable Sariputra (Sariputra, one of the ten principal disciples of the Buddha, known for his wisdom), having witnessed the rare event of a person who had committed murderous deeds renouncing the world, joining the Sangha, and attaining the holy fruit, stepped forward and said to the Buddha: 'It is rare, O World Honored One! The Tathagata (Tathagata, one of the titles of the Buddha) possesses great compassion and skillfully expounds the Dharma. Those who commit murderous deeds have deeply rooted sins, yet the Tathagata skillfully saves them in an instant, enabling them to attain liberation. This is indeed the power of the expedient means of all Buddhas and Tathagatas. The Dharma spoken by the Tathagata is the realm of all Buddhas, which only the great being Manjusri (Manjusri, another name for Manjusri Bodhisattva) and those Bodhisattvas who are clad in the armor of diligence can truly understand, and it is not the realm of us Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher). Why is this so? Because the wisdom of us Sravakas is narrow and shallow, and we are not even able to discern the capacities and suitability of beings, how can we understand the expedient means of the Tathagata?'

The Buddha said: 'It is so, it is so, Sariputra! The realm of the Buddhas can only be entered by those Bodhisattvas who have attained the forbearance of the Dharma and are fully endowed with it. Although you Sravakas have abandoned the view of 'Pudgala' (Pudgala, meaning 'person' or 'individual,' here referring to attachment to self), you only delight in seeking your own benefit and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); even if you cultivate the virtues of Dhuta (Dhuta, Buddhist ascetic practices), you only delight in seeking the perfection of morality, concentration, and wisdom, and do not delight in studying the Dharma of all Buddhas. All that you do is with form and obstruction, therefore, you are unable to fathom the realm of the Buddhas.'

'Sariputra! You should now know that the person who committed murderous deeds and was just transformed by me, this person had in the past made respectful offerings to five hundred Buddhas, planting various good roots, and had also heard such Dharma. Therefore, this person today hears the Dharma in my presence, and by the power of the good roots planted in the past, is able to see the true principle of all Dharmas, and thus attains liberation in accordance with the Dharma.'

'Furthermore, Sariputra! If a person is able to hear even one four-line verse of this Dharma, that person will not fall into the evil realms, will be able to escape suffering and attain liberation, and will definitely attain the all-knowing wisdom of a Buddha. How much more so if they uphold, recite, and practice in accordance with the Dharma? The merit acquired by such a person is immeasurable and boundless.'

At that time, Manjusri Bodhisattva (Manjusri, Manjusri Bodhisattva) together with the assembly of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) and the great Sravakas such as Kasyapa (Kasyapa, one of the Buddha's disciples), Maga

陀國王並其官屬，同時還詣鷲峰山中釋迦牟尼佛會。到佛會已，各禮佛足退住一面。

爾時，尊者舍利子即謂摩伽陀王言：「汝所愛樂大乘希有之法，妙吉祥菩薩已廣為汝開示演說。汝於是法實瞭解不？」

王言：「尊者！我已解了希有之法。」

舍利子言：「汝當如何作了解耶？」

答曰：「如我意者，於一切法離諸染著，無得、無失，非取、非舍，非心境界，無所得相，是真實法。如是了知，疑惑永滅，一切障累無所從生。」

爾時，舍利子白佛言：「世尊！此摩伽陀王善根成熟，愛樂大乘甚深法味。見法無生，盡諸業障，為實滅盡？為有餘耶？是事云何？愿佛為說。」

佛言：「舍利子！此王所有業障皆悉滅盡，無餘可得。舍利子！譬如芥子，其量微小，須彌山王能摧滅不？汝今當知：王之業障猶如芥子，我所宣說甚深之法如彼山王。是故，此王聞甚深法，豈有障累不滅盡耶？」

舍利子言：「希有，世尊！此王利根明達而能聞法解了，滅盡諸障。如佛所言，誠不虛耳。」

佛言：「舍利子！此王曾於過去七十二俱胝佛所恭敬供養、種諸善根，于彼佛所已聞正法，由是善根當來決定得證阿耨多羅三藐三菩提。」

複次，佛告舍利子：「汝見此妙吉祥菩

【現代漢語翻譯】現代漢語譯本摩伽陀國王（Magadha King）和他的官員們，一同來到鷲峰山（Vulture Peak Mountain），參加釋迦牟尼佛（Sakyamuni Buddha）的法會。到達法會後，他們各自禮拜佛足，然後退到一旁站立。當時，尊者舍利子（Sariputra）對摩伽陀國王說：『你所喜愛和樂於接受的大乘（Mahayana）稀有之法，妙吉祥菩薩（Manjushri Bodhisattva）已經為你廣泛地開示和演說了。你對於這個法，真的瞭解了嗎？』國王回答說：『尊者！我已經瞭解了這稀有之法。』舍利子問：『你是如何理解的呢？』國王回答說：『依我之見，對於一切法，都應遠離各種染著，沒有得到，也沒有失去，不取，也不捨，不是心的境界，沒有可以得到的相狀，這就是真實的法。像這樣瞭解，疑惑就會永遠消滅，一切障礙和牽累都不會產生。』當時，舍利子對佛說：『世尊！這位摩伽陀國王善根已經成熟，喜愛和樂於接受大乘甚深的法味。他見法無生，是否已經完全滅盡了一切業障？還是還有剩餘？這件事是怎樣的？希望佛能為我們解說。』佛說：『舍利子！這位國王所有的業障都已經完全滅盡，沒有剩餘了。舍利子！譬如芥子，它的體積非常微小，須彌山王（Mount Sumeru）能夠摧毀它嗎？你現在應當知道：國王的業障就像芥子，我所宣說的甚深之法就像須彌山王。因此，這位國王聽聞了甚深之法，怎麼會有業障不能滅盡呢？』舍利子說：『稀有啊，世尊！這位國王根器銳利，聰明通達，能夠聽聞佛法並理解，滅盡一切業障。正如佛所說，確實不虛妄啊。』佛說：『舍利子！這位國王曾在過去七十二俱胝（koti，一俱胝為一千萬）佛所恭敬供養，種植各種善根，在那些佛所已經聽聞正法，由於這些善根，他將來必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』佛又告訴舍利子：『你看到這位妙吉祥菩薩（Manjushri Bodhisattva）了嗎？』

【English Translation】 English version The King of Magadha (Magadha King), along with his officials, went together to Vulture Peak Mountain (Vulture Peak Mountain) to attend the assembly of Sakyamuni Buddha (Sakyamuni Buddha). Having arrived at the assembly, they each bowed at the Buddha's feet and then stood to one side. At that time, the Venerable Sariputra (Sariputra) said to the King of Magadha: 'The rare Dharma of the Great Vehicle (Mahayana) that you love and delight in, Manjushri Bodhisattva (Manjushri Bodhisattva) has already extensively revealed and expounded for you. Do you truly understand this Dharma?' The King replied: 'Venerable One! I have already understood this rare Dharma.' Sariputra asked: 'How do you understand it?' The King replied: 'According to my understanding, with regard to all dharmas, one should be free from all attachments, without gain or loss, neither grasping nor rejecting, not within the realm of the mind, without any attainable characteristics; this is the true Dharma. Understanding in this way, doubts will be forever extinguished, and all obstacles and entanglements will not arise.' At that time, Sariputra said to the Buddha: 'World Honored One! This King of Magadha has matured in good roots, and loves and delights in the profound taste of the Great Vehicle Dharma. Having seen the non-arising of dharmas, has he completely extinguished all karmic obstacles? Or are there any remaining? What is the matter? I hope the Buddha can explain it for us.' The Buddha said: 'Sariputra! All the karmic obstacles of this King have been completely extinguished, with nothing remaining. Sariputra! For example, a mustard seed, its size is very small, can Mount Sumeru (Mount Sumeru) destroy it? You should now know: the King's karmic obstacles are like mustard seeds, and the profound Dharma that I have proclaimed is like Mount Sumeru. Therefore, this King, having heard the profound Dharma, how could there be any karmic obstacles that are not completely extinguished?' Sariputra said: 'Rare indeed, World Honored One! This King is sharp-witted and intelligent, able to hear the Dharma and understand it, extinguishing all karmic obstacles. As the Buddha said, it is indeed not false.' The Buddha said: 'Sariputra! This King has in the past respectfully made offerings to seventy-two kotis (koti, one koti is ten million) of Buddhas, planting various good roots. He has already heard the true Dharma in those Buddhas' presence. Due to these good roots, he will definitely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) in the future.' Furthermore, the Buddha said to Sariputra: 'Do you see this Manjushri Bodhisattva (Manjushri Bodhisattva)?'

薩不？」

答曰：「已見。」

佛言：「今此摩伽陀王與妙吉祥菩薩有大因緣。舍利子！過去有劫名為無垢，有佛出世，號曰妙臂。于彼劫中復有三俱胝佛出現於世，如是諸佛皆因妙吉祥菩薩開發道心。彼諸如來壽命長遠，轉大法輪利益眾生。此摩伽陀王于彼劫中已得值遇妙吉祥菩薩教化，發於阿耨多羅三藐三菩提心。王發心已，于如是等佛、世尊所種諸善根，聽受大乘希有之法。以是因緣，善根深厚。

「舍利子！汝今當知：摩伽陀王此命終后，于上方界過四百佛剎，有佛剎名曰莊嚴，其佛號寶聚如來、應供、正等正覺。此王生於彼中，亦見妙吉祥菩薩，聽受甚深之法，聞已解了，證無生法忍。乃至當來慈氏菩薩於此娑婆世界成正覺已，此摩伽陀王從彼莊嚴佛剎而來生此，于慈氏如來法中得為菩薩，號曰無動，是時亦得見妙吉祥菩薩。爾時，慈氏如來為無動菩薩如其過去所聞之法重宣說已，告彼眾言：『汝等見無動菩薩不？此菩薩者豈異人乎？即過去釋迦牟尼佛法中摩伽陀國王是。此人于彼妙吉祥菩薩所聽受正法，獲得無生法忍。』」

佛告舍利子：「彼慈氏如來為無動菩薩說妙法時，會中有八千菩薩得無生法忍，二萬四千諸小菩薩進入初地。

「舍利子！彼無動菩薩從是已後於八

【現代漢語翻譯】現代漢語譯本『薩不？』（Sā bù?）

答曰：『已見。』

佛言：『今此摩伽陀王（Mójiātuó wáng，Magadha King）與妙吉祥菩薩（Miàojíxiáng Púsà，Manjushri Bodhisattva）有大因緣。舍利子（Shèlìzǐ，Sariputra）！過去有劫名為無垢，有佛出世，號曰妙臂（Miàobì）。于彼劫中復有三俱胝佛出現於世，如是諸佛皆因妙吉祥菩薩開發道心。彼諸如來壽命長遠，轉大法輪利益眾生。此摩伽陀王于彼劫中已得值遇妙吉祥菩薩教化，發於阿耨多羅三藐三菩提心（Ānòuduōluósānmiǎosānpútíxīn，Anuttara-samyak-sambodhi-citta，unexcelled, complete and perfect enlightenment）。王發心已，于如是等佛、世尊所種諸善根，聽受大乘希有之法。以是因緣，善根深厚。

『舍利子！汝今當知：摩伽陀王此命終后，于上方界過四百佛剎（Fóchà，Buddha-field），有佛剎名曰莊嚴，其佛號寶聚如來（Bǎojù Rúlái，Ratnakuta Tathagata）、應供、正等正覺。此王生於彼中，亦見妙吉祥菩薩，聽受甚深之法，聞已解了，證無生法忍（Wúshēngfǎrěn，Anutpattika-dharma-kshanti，the patient acceptance of the non-arising of phenomena）。乃至當來慈氏菩薩（Císhì Púsà，Maitreya Bodhisattva）於此娑婆世界（Suōpó Shìjiè，Saha World）成正覺已，此摩伽陀王從彼莊嚴佛剎而來生此，于慈氏如來法中得為菩薩，號曰無動，是時亦得見妙吉祥菩薩。爾時，慈氏如來為無動菩薩如其過去所聞之法重宣說已，告彼眾言：『汝等見無動菩薩不？此菩薩者豈異人乎？即過去釋迦牟尼佛（Shìjiāmóunífó，Sakyamuni Buddha）法中摩伽陀國王是。此人于彼妙吉祥菩薩所聽受正法，獲得無生法忍。』

佛告舍利子：『彼慈氏如來為無動菩薩說妙法時，會中有八千菩薩得無生法忍，二萬四千諸小菩薩進入初地。

『舍利子！彼無動菩薩從是已後於八

【English Translation】 English version 『Sā bù?』 (Sā bù?)

The answer was: 『Already seen.』

The Buddha said: 『Now, this Magadha King (Mójiātuó wáng) has a great affinity with Manjushri Bodhisattva (Miàojíxiáng Púsà). Sariputra (Shèlìzǐ)! In the past, there was a kalpa (aeon) called Immaculate, and a Buddha appeared in the world named Wonderful Arm (Miàobì). In that kalpa, there were also three kotis (hundreds of millions) of Buddhas appearing in the world, and all these Buddhas developed their Bodhi-citta (mind of enlightenment) because of Manjushri Bodhisattva. Those Tathagatas (Thus Come Ones) had long lives, turned the great Dharma wheel, and benefited sentient beings. This Magadha King had already encountered Manjushri Bodhisattva's teachings in that kalpa and developed the Anuttara-samyak-sambodhi-citta (Ānòuduōluósānmiǎosānpútíxīn). After the King developed this mind, he planted various good roots in the presence of such Buddhas and World Honored Ones, and listened to the rare teachings of the Mahayana (Great Vehicle). Because of this cause and condition, his good roots are profound.

『Sariputra! You should know now that after this Magadha King's life ends, passing four hundred Buddha-fields (Fóchà) in the upper direction, there is a Buddha-field named Adornment, and its Buddha is named Ratnakuta Tathagata (Bǎojù Rúlái), Worthy of Offerings, Perfectly and Completely Enlightened. This King will be born there, and will also see Manjushri Bodhisattva, listen to the profound Dharma, understand it upon hearing, and attain Anutpattika-dharma-kshanti (Wúshēngfǎrěn). Even when Maitreya Bodhisattva (Císhì Púsà) attains perfect enlightenment in this Saha World (Suōpó Shìjiè) in the future, this Magadha King will come from that Adornment Buddha-field and be born here, becoming a Bodhisattva in the Dharma of Maitreya Tathagata, named Immovable. At that time, he will also see Manjushri Bodhisattva. Then, Maitreya Tathagata, after re-explaining to Immovable Bodhisattva the Dharma he had heard in the past, will say to the assembly: 『Do you see Immovable Bodhisattva? Is this Bodhisattva any different from others? He is the Magadha King in the Dharma of Sakyamuni Buddha (Shìjiāmóunífó) in the past. This person listened to the correct Dharma from Manjushri Bodhisattva and attained Anutpattika-dharma-kshanti.』

The Buddha told Sariputra: 『When that Maitreya Tathagata was speaking the wonderful Dharma for Immovable Bodhisattva, there were eight thousand Bodhisattvas in the assembly who attained Anutpattika-dharma-kshanti, and twenty-four thousand lesser Bodhisattvas entered the first Bhumi (stage).』

『Sariputra! After that, Immovable Bodhisattva, in eight

百阿僧祇劫中修行，凈諸佛剎，教化眾生令趣聲聞、緣覺、菩薩之地，令諸眾生滅一切障，解悟正法，不生疑惑。

「彼無動菩薩過是八百阿僧祇劫已，即于無染世界證阿耨多羅三藐三菩提，號曰清凈境界如來、應供、正等正覺，十號具足。其佛壽命四中劫，正法住世一俱胝歲，有七十萬聲聞之眾，皆悉具足三明六通、得八解脫，有十二俱胝大菩薩眾而悉具足智慧方便，彼土所有眾生皆悉愛樂甚深之法。彼佛、如來廣為宣說，而諸眾生聞法悟解，離諸煩惱，身心清凈，各各不起我見之想。」

爾時，釋迦牟尼佛為舍利子說摩伽陀王當成佛事。時會中有三萬二千天子發阿耨多羅三藐三菩提心，皆發願言：「愿我當得生彼無染世界，見彼清凈境界如來成正覺道。」

釋迦牟尼佛即記之曰：「汝等當得生彼世界，見彼如來成正覺道。」

爾時，摩伽陀王有一太子名月吉祥，年始八歲，先隨父王至於佛會。聞說法已，即自解頸真珠、瓔珞持以奉佛，作是愿言：「我今以此供佛善根迴向阿耨多羅三藐三菩提，愿我當來生彼清凈境界如來剎中為金輪王。乃至命盡，以其四事供養彼佛及苾芻眾。至彼佛滅后，我當收其舍利恭敬供養。愿我相繼即于彼剎證得阿耨多羅三藐三菩提。」

是時月吉祥太子發

【現代漢語翻譯】現代漢語譯本：在百阿僧祇劫（asaṃkhya-kalpa，無數大劫）中修行，清凈諸佛剎（Buddhakṣetra，佛土），教化眾生令趣聲聞（Śrāvaka，小乘弟子）、緣覺（Pratyekabuddha，獨覺者）、菩薩（Bodhisattva，追求覺悟的修行者）之地，令諸眾生滅一切障，解悟正法，不生疑惑。

『彼無動菩薩（Acalamati Bodhisattva）過是八百阿僧祇劫已，即于無染世界證阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），號曰清凈境界如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正等正覺（Samyaksaṃbuddha，正等覺），十號具足。其佛壽命四中劫，正法住世一俱胝歲（koṭi，千萬），有七十萬聲聞之眾，皆悉具足三明六通、得八解脫，有十二俱胝大菩薩眾而悉具足智慧方便，彼土所有眾生皆悉愛樂甚深之法。彼佛、如來廣為宣說，而諸眾生聞法悟解，離諸煩惱，身心清凈，各各不起我見之想。』

爾時，釋迦牟尼佛（Śākyamuni Buddha）為舍利子（Śāriputra）說摩伽陀王（Magadha）當成佛事。時會中有三萬二千天子發阿耨多羅三藐三菩提心，皆發願言：『愿我當得生彼無染世界，見彼清凈境界如來成正覺道。』

釋迦牟尼佛即記之曰：『汝等當得生彼世界，見彼如來成正覺道。』

爾時，摩伽陀王有一太子名月吉祥，年始八歲，先隨父王至於佛會。聞說法已，即自解頸真珠、瓔珞持以奉佛，作是愿言：『我今以此供佛善根迴向阿耨多羅三藐三菩提，愿我當來生彼清凈境界如來剎中為金輪王。乃至命盡，以其四事供養彼佛及苾芻（bhikṣu，比丘）眾。至彼佛滅后，我當收其舍利恭敬供養。愿我相繼即于彼剎證得阿耨多羅三藐三菩提。』

是時月吉祥太子發

【English Translation】 English version: Practicing for hundreds of asaṃkhya-kalpas (countless great eons), purifying all Buddha-kṣetras (Buddha-fields), teaching and transforming sentient beings, leading them to the stages of Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas (enlightenment-seeking beings), enabling all sentient beings to eliminate all obstacles, understand and awaken to the Correct Dharma, and not give rise to doubts.

『That Acalamati Bodhisattva, after passing eight hundred asaṃkhya-kalpas, will attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) in the Stainless World, and will be named the Pure Realm Tathāgata (Thus Come One), Arhat (Worthy of Offerings), Samyaksaṃbuddha (Perfectly Enlightened One), possessing all ten titles. That Buddha's lifespan will be four intermediate kalpas, the Correct Dharma will abide in the world for one koṭi (ten million) years, there will be a gathering of seven hundred thousand Śrāvakas, all fully endowed with the three kinds of knowledge and six supernormal powers, having attained the eight liberations, and there will be twelve koṭis of great Bodhisattvas, all fully endowed with wisdom and skillful means. All sentient beings in that land will love and delight in the profound Dharma. That Buddha, the Tathāgata, will extensively proclaim it, and all sentient beings, upon hearing the Dharma, will awaken and understand, be free from all afflictions, their bodies and minds will be pure, and each will not give rise to thoughts of self.』

At that time, Śākyamuni Buddha was telling Śāriputra about the future Buddhahood of King Magadha. In the assembly, thirty-two thousand devas (gods) generated the mind of anuttarā-samyak-saṃbodhi, and all made the vow: 『May I be born in that Stainless World and see that Pure Realm Tathāgata attain the path of perfect enlightenment.』

Śākyamuni Buddha then prophesied: 『You will be born in that world and see that Tathāgata attain the path of perfect enlightenment.』

At that time, King Magadha had a prince named Moon Auspicious, who was eight years old. He had previously accompanied his father, the king, to the Buddha's assembly. Having heard the Dharma, he immediately removed the pearls and necklaces from his neck and offered them to the Buddha, making this vow: 『I now dedicate the roots of goodness from this offering to the Buddha towards anuttarā-samyak-saṃbodhi, wishing that in the future I will be born in that Pure Realm Tathāgata's Buddha-field as a Cakravartin (Wheel-Turning King). Until the end of my life, I will use the four requisites to make offerings to that Buddha and the bhikṣu (monk) sangha. After that Buddha passes away, I will collect his relics and respectfully make offerings. May I, in succession, attain anuttarā-samyak-saṃbodhi in that Buddha-field.』

At that time, Prince Moon Auspicious generated

誓願已，由佛威神力故，所獻瓔珞住虛空中，在彼佛上變成七寶樓閣，中有七寶之座，其上有佛結跏趺坐，相好具足、種種莊嚴。

爾時，世尊從其面門放眾色光——所謂青、黃、赤、白、紅、紫、碧、綠——如是光明普照無邊世界，上至梵世，光明晃曜，映日月光而悉不現。其光復還，繞佛三匝，從佛、世尊頂門而入。

爾時，尊者阿難從座而起，偏袒右肩，右膝著地，向佛合掌說伽陀曰：

「已到彼岸大牟尼，　　具足一切勝功德，　天人世間共所尊，　　一切智者離諸著。　眾生心行及根性，　　如來一一皆了知，　宣說妙法利群生，　　一切世間為最勝。　所放希有大光明，　　普照十方一切剎，　俱胝那由他眾生，　　蒙光照者獲安隱。　善逝已具於十力，　　念慧圓滿出世間，　善別眾生心所行，　　說法斷疑無與等。　所有梵王並帝釋、　　日月星辰及諸天，　聞佛宣說妙法門，　　離諸煩惱得安隱。　如來一切眾中尊，　　眾生有疑悉開決，　今日何緣放是光？　　愿佛慈悲為我說。」

爾時，世尊告阿難言：「汝見此月吉祥太子不？」

阿難白佛言：「唯然，已見。」

佛言：「阿難！今此太子於過去世中已修菩薩之行、供養於我，深種

【現代漢語翻譯】現代漢語譯本發下誓願之後，由於佛的威神力，所供獻的瓔珞停留在虛空中，在那尊佛的上方變成一座七寶樓閣，樓閣中有七寶蓮花座，其上有一尊佛結跏趺坐，具足各種美好的相貌和莊嚴。

這時，世尊從面部放出各種顏色的光芒——包括青色、黃色、紅色、白色、粉色、紫色、碧色、綠色——這樣的光明普照無邊無際的世界，向上到達梵天世界，光明閃耀，使得太陽和月亮的光芒都無法顯現。這些光芒返回，圍繞佛三圈，從佛、世尊的頭頂進入。

這時，尊者阿難從座位上站起來，袒露右肩，右膝跪地，向佛合掌，用偈頌說道：

『已到達彼岸的大牟尼（Mahamuni，偉大的聖人），具足一切殊勝的功德，天界、人間共同尊敬，一切智者，遠離各種執著。眾生的心念行為以及根器稟性，如來（Tathagata，佛的稱號之一）一一完全瞭解，宣說微妙的佛法利益眾生，在一切世間最為殊勝。所放出的稀有大光明，普遍照耀十方一切佛土，無數（俱胝那由他）眾生，蒙受光明照耀而獲得安穩。善逝（Sugata，佛的稱號之一）已經具備十種力量，念力智慧圓滿超出世間，善於辨別眾生的心念行為，說法斷除疑惑，無人可以相比。所有的梵王（Brahma，色界天的天王）和帝釋（Indra，欲界天的天王）、日月星辰以及諸天，聽聞佛宣說微妙的法門，遠離各種煩惱，得到安穩。如來是一切大眾中最尊貴的，眾生有疑惑都能開解決斷，今天是什麼因緣放出這樣的光明？愿佛慈悲為我解說。』

這時，世尊告訴阿難說：『你看見這位月吉祥太子（Candra Mangala，人名）了嗎？』

阿難回答佛說：『是的，已經看見了。』

佛說：『阿難！現在這位太子在過去世中已經修習菩薩的德行、供養於我，深深地種下善根。

【English Translation】 English version Having made the vow, by the power of the Buddha's divine strength, the offered necklace remained in the void, transforming above that Buddha into a seven-jeweled pavilion, in which there was a seven-jeweled seat. Upon it, a Buddha sat in the lotus position, complete with excellent marks and adorned in various ways.

At that time, the World Honored One emitted various colored lights from his face—namely blue, yellow, red, white, pink, purple, azure, and green—such light universally illuminated the boundless world, reaching up to the Brahma (Brahma, the creator god in Hinduism and Buddhism) heavens. The light shone brightly, eclipsing the light of the sun and moon, making them invisible. The light then returned, circling the Buddha three times, and entered from the crown of the head of the Buddha, the World Honored One.

At that time, the Venerable Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke the following gatha (gatha, a verse or stanza in Buddhist scriptures) to the Buddha:

'The Great Muni (Mahamuni, a title for a great sage) who has reached the other shore, Possesses all excellent merits, Revered by gods and humans alike, The all-knowing one, free from all attachments. The thoughts, actions, and faculties of beings, The Tathagata (Tathagata, 'Thus Gone One,' a title for the Buddha) knows each and every one, Proclaiming the wonderful Dharma (Dharma, the teachings of the Buddha) to benefit all beings, The most excellent in all the world. The rare and great light that is emitted, Universally illuminates all lands in the ten directions, Countless (koti-niyuta) beings, Those illuminated by the light obtain peace and security. The Well-Gone One (Sugata, a title for the Buddha) is complete with the ten powers, Mindfulness and wisdom are perfect, transcending the world, Skilled in discerning the thoughts and actions of beings, Teaching the Dharma to dispel doubts, unmatched by any. All the Brahma Kings (Brahma, rulers of the Brahma heavens) and Indra (Indra, king of the gods), The sun, moon, stars, and all the devas (devas, gods or deities), Hearing the Buddha proclaim the wonderful Dharma, Are freed from all afflictions and obtain peace and security. The Tathagata is the most honored among all assemblies, Resolving all doubts for beings, What is the reason for emitting this light today? May the Buddha, with compassion, explain it to me.'

At that time, the World Honored One said to Ananda, 'Do you see this Prince Candra Mangala (Candra Mangala, name of a prince)?'

Ananda replied to the Buddha, 'Yes, I have seen him.'

The Buddha said, 'Ananda! This prince in past lives has cultivated the practices of a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others), made offerings to me, and deeply planted roots of goodness.'

善根。由是機緣而已成熟，今於我前發阿耨多羅三藐三菩提心，起大誓願。以是緣故，放斯光明。

「阿難！此太子當來生於無染世界清凈境界如來法中為金輪王，供養彼佛及苾芻眾。至彼佛滅后，收其舍利恭敬供養。是人于彼命終已後生兜率天，至滿一劫生無染世界，證於阿耨多羅三藐三菩提，名為日幢如來、應供、正等正覺，十號具足。彼佛、世尊及菩薩、聲聞之眾，所有壽量皆悉同等。」

爾時，他方來會諸菩薩眾聞授月吉祥太子記已，俱白佛言：「世尊！今釋迦牟尼佛與妙吉祥菩薩於一切方處作大佛事，利益眾生無有空過。何以故？佛及菩薩以大悲心起諸方便，於國城、郡邑乃至聚落，處處為諸眾生說法教化，令諸眾生聞法解脫，離諸怖畏，斷除一切煩惱重障。我等今日得於此地聞佛及妙吉祥菩薩宣說妙法及見放光希有之事，利益眾生，誠無空過。」

爾時，世尊告諸菩薩言：「善男子！如是，如是。若佛、菩薩于諸方處為諸眾生宣說正法、施作佛事，當觀是處如佛塔廟。何以故？我於過去世中值遇燃燈如來時，我以信重心故，垂髮布地承彼佛足，我時獲得無生法忍。彼燃燈如來知我已得忍法具足，即為我授阿耨多羅三藐三菩提記，作如是言：『汝于來世過阿僧祇劫當得作佛，號釋迦牟尼

【現代漢語翻譯】現代漢語譯本：善根。由於這種機緣已經成熟，現在在我面前發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），立下了宏大的誓願。因為這個緣故，才放出這樣的光明。

『阿難（Ananda）！這位太子將來會出生在無染世界清凈境界的如來法中，成為金輪王（Cakravartin），供養那尊佛以及比丘眾（Bhiksu-samgha）。在那尊佛涅槃之後，收集他的舍利，恭敬地供養。這個人在此命終之後，會生到兜率天（Tusita Heaven），到滿一劫時，會出生在無染世界，證得阿耨多羅三藐三菩提，名為日幢如來（Sun Banner Tathagata）、應供（Arhat）、正等正覺（Samyak-sambuddha），十號具足。那尊佛、世尊（Bhagavan）以及菩薩（Bodhisattva）、聲聞（Sravaka）之眾，所有的壽命都完全相同。』

當時，從其他方來的與會菩薩眾，聽聞了授記月吉祥太子（Candra-mangala Kumara）之後，一起對佛說：『世尊！現在釋迦牟尼佛（Sakyamuni Buddha）與妙吉祥菩薩（Manjusri Bodhisattva）在一切地方都做著偉大的佛事，利益眾生沒有空過。為什麼呢？佛和菩薩以大悲心發起各種方便，在國城、郡邑乃至聚落，處處為眾生說法教化，令眾生聽聞佛法而解脫，遠離各種怖畏，斷除一切煩惱重障。我們今天能夠在這裡聽聞佛和妙吉祥菩薩宣說妙法，並且見到放光這種稀有的事情，利益眾生，實在沒有空過。』

當時，世尊告訴諸位菩薩說：『善男子！是的，是的。如果佛、菩薩在各個地方為眾生宣說正法、施行佛事，應當把那個地方看作佛塔廟。為什麼呢？我在過去世中遇到燃燈如來（Dipamkara Buddha）時，我以信重心，垂下頭髮鋪在地上承接他的腳，我當時獲得了無生法忍（anutpattika-dharma-ksanti）。那尊燃燈如來知道我已經獲得忍法具足，就為我授阿耨多羅三藐三菩提記，這樣說：『你將來經過阿僧祇劫（asamkhya-kalpa）之後，會成佛，號為釋迦牟尼（Sakyamuni）。』

【English Translation】 English version: 'Good roots. Because of this opportunity that has matured, now before me, he has generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and made great vows. Because of this reason, this light is emitted.'

'Ananda! This prince will be born in the future in the undefiled world, in the pure realm of the Tathagata's Dharma, as a Cakravartin (wheel-turning king), making offerings to that Buddha and the Bhiksu-samgha (community of monks). After that Buddha's extinction, he will collect his relics and respectfully make offerings. After his life ends there, he will be born in Tusita Heaven, and after a full kalpa (eon), he will be born in the undefiled world, attaining Anuttara-samyak-sambodhi, named Sun Banner Tathagata, Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), possessing all ten titles. That Buddha, Bhagavan (World-Honored One), and the Bodhisattva and Sravaka (hearer) assembly, all have the same lifespan.'

At that time, the assembled Bodhisattvas from other directions, having heard the prediction of Candra-mangala Kumara (Moon Auspicious Prince), together said to the Buddha: 'World-Honored One! Now Sakyamuni Buddha and Manjusri Bodhisattva are performing great Buddha-deeds in all directions, benefiting sentient beings without any waste. Why? The Buddha and Bodhisattvas, with great compassion, initiate various skillful means, in countries, cities, towns, and even villages, everywhere teaching and transforming sentient beings, enabling them to hear the Dharma and be liberated, to be free from all fears, and to cut off all heavy obstacles of afflictions. Today, we are able to hear the Buddha and Manjusri Bodhisattva expounding the wonderful Dharma in this place, and to see the rare event of emitting light, benefiting sentient beings, truly without any waste.'

At that time, the World-Honored One told the Bodhisattvas: 'Good men! It is so, it is so. If Buddhas and Bodhisattvas in various places expound the true Dharma and perform Buddha-deeds for sentient beings, you should regard that place as a Buddha stupa or temple. Why? In the past, when I encountered Dipamkara Buddha (Lamp Lighting Buddha), with a mind of faith and reverence, I spread my hair on the ground to receive his feet, and at that time I obtained Anutpattika-dharma-ksanti (the patience of non-arising dharmas). That Dipamkara Buddha, knowing that I had obtained the complete patience of the Dharma, then gave me the prediction of Anuttara-samyak-sambodhi, saying thus: 'In the future, after asamkhya-kalpas (innumerable eons), you will become a Buddha, named Sakyamuni.'

如來、應供、正等正覺，十號具足。』彼燃燈佛授我記已，告彼苾芻眾言：『汝等宜於此地起尊重想，勿生輕慢。何以故？此地有善男子垂髮布地承世尊足，以殊勝力故即得忍法具足。是故此地，所有天人瞻敬如佛塔廟而無有異。』燃燈如來作是言時，有八十俱胝天人異口同音白佛言：『世尊！我等今於此地起尊敬想，如佛塔廟。』

「是時有一長者名曰賢天，在彼會中即白燃燈佛言：『我今於此造七寶塔，使諸眾生瞻禮獲福。』時彼長者即如其言，起希有心，集諸珍寶造立一塔，高廣妙好，種種莊嚴，其功殊麗，不日而成。是時長者既造塔已，即詣燃燈佛所白言：『世尊！我已造立七寶妙塔，于當來世得幾所福？』佛言：『長者！若有善男子于菩薩摩訶薩證無生法忍之地墾取其土，下至水際，當持此土恭敬供養，所得福聚尚如供養諸佛塔廟，等無有異，何況汝今起凈信心造七寶塔？所獲福聚倍勝於前，無量無邊，不可較量。』是時燃燈如來複告賢天長者言：『汝今於此深種善根，于未來世中釋迦牟尼佛所得授阿耨多羅三藐三菩提記。』」

爾時，釋迦牟尼佛為他方來會諸大菩薩說是往昔受記因緣。復告諸菩薩言：「汝今當知：我往昔時于燃燈佛所種善根已，今得成佛。彼時我得忍法之地，彼諸天人敬如

【現代漢語翻譯】現代漢語譯本：『如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者），十號具足。』燃燈佛（Dipankara Buddha）授我記已，告訴那些比丘（Bhikkhu，佛教僧侶）們說：『你們應該在這個地方生起尊重之心，不要輕慢。為什麼呢？因為這裡有一位善男子，垂下頭髮鋪在地上，承受世尊的足，以殊勝的力量，立即獲得忍法具足。因此，這個地方，所有天人瞻仰敬奉，如同佛塔廟一樣，沒有什麼不同。』燃燈如來（Dipankara Buddha）說這些話的時候，有八十俱胝（koti，印度計數單位，一俱胝等於一千萬）的天人異口同聲地對佛說：『世尊！我們現在就在這個地方生起尊敬之心，如同佛塔廟一樣。』這時有一位長者，名叫賢天（Sumeru），在那次法會中，就對燃燈佛（Dipankara Buddha）說：『我現在要在這裡建造七寶塔，使眾生瞻仰禮拜，獲得福報。』當時那位長者就按照他所說的話，生起稀有的心，聚集各種珍寶建造了一座塔，高大寬廣，美妙無比，各種裝飾，它的功德非常殊勝美麗，沒過幾天就建成了。當時那位長者建造好塔之後，就到燃燈佛（Dipankara Buddha）那裡稟告說：『世尊！我已經建造了七寶妙塔，在未來的世間，能得到多少福報呢？』佛說：『長者！如果有善男子在菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）證得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的真理的領悟）的地方，挖取那裡的泥土，哪怕只到水邊，如果拿著這些泥土恭敬供養，所得到的福德，尚且如同供養諸佛塔廟一樣，沒有什麼不同，更何況你現在生起清凈的信心，建造七寶塔呢？所獲得的福德，比之前面所說的還要多，無量無邊，不可估量。』當時燃燈如來（Dipankara Buddha）又告訴賢天（Sumeru）長者說：『你現在在這裡深深地種下善根，在未來的世間，釋迦牟尼佛（Sakyamuni Buddha）會給你授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記。』當時，釋迦牟尼佛（Sakyamuni Buddha）為從其他地方來參加法會的各位大菩薩（Bodhisattva）講述過去接受授記的因緣。又告訴各位菩薩說：『你們現在應當知道：我過去在燃燈佛（Dipankara Buddha）那裡種下善根之後，現在才得以成佛。那時我得到忍法的地方，那些天人敬奉如同...

【English Translation】 English version: 『Tathagata (Thus Come One, one of the titles of the Buddha), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), complete with the ten titles.』 After Dipankara Buddha (the Buddha of the Burning Lamp) gave me the prediction, he told the Bhikkhus (Buddhist monks): 『You should develop a sense of respect in this place and not be disrespectful. Why? Because there is a virtuous man here who spread his hair on the ground to receive the feet of the World Honored One, and through his extraordinary power, he immediately attained the perfection of forbearance. Therefore, all the devas (gods) and humans in this place revere and venerate it as if it were a stupa or temple, without any difference.』 When Dipankara Tathagata (the Thus Come One of the Burning Lamp) spoke these words, eighty kotis (a unit of measurement in India, one koti equals ten million) of devas and humans said to the Buddha in unison: 『World Honored One! We now develop a sense of respect in this place, as if it were a stupa or temple.』 At that time, there was a wealthy man named Sumeru (Virtuous Heaven), who said to Dipankara Buddha (the Buddha of the Burning Lamp) in that assembly: 『I will now build a seven-jeweled stupa here, so that all beings can venerate and worship it and receive blessings.』 At that time, the wealthy man acted according to his words, generating a rare mind, gathering various jewels to build a stupa, tall and wide, wonderful and unparalleled, with various decorations, its merit being extremely beautiful, and it was completed in a few days. At that time, after the wealthy man had built the stupa, he went to Dipankara Buddha (the Buddha of the Burning Lamp) and reported: 『World Honored One! I have already built a wonderful seven-jeweled stupa. How much merit will I obtain in the future?』 The Buddha said: 『Wealthy man! If a virtuous man digs up the earth from the place where a Bodhisattva-Mahasattva (Great Bodhisattva) has attained the Anutpattika-dharma-ksanti (the insight into the truth of the non-arising of phenomena), even down to the water's edge, and respectfully offers this earth, the merit obtained would be the same as offering to all the stupas and temples of the Buddhas, without any difference. How much more so if you now generate pure faith and build a seven-jeweled stupa? The merit obtained will be even greater than before, immeasurable and boundless.』 At that time, Dipankara Tathagata (the Thus Come One of the Burning Lamp) again told the wealthy man Sumeru (Virtuous Heaven): 『You have now planted deep roots of goodness here. In the future, Sakyamuni Buddha (the Buddha of the Sakya clan) will give you the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 At that time, Sakyamuni Buddha (the Buddha of the Sakya clan) told the great Bodhisattvas (Enlightenment Beings) who had come from other places to attend the assembly about the causes and conditions of receiving the prediction in the past. He further told the Bodhisattvas: 『You should now know that after I planted roots of goodness with Dipankara Buddha (the Buddha of the Burning Lamp) in the past, I was able to become a Buddha now. At that time, the place where I attained forbearance, those devas and humans revered as if it were...

佛塔；汝等今日於此地中亦應如是起尊敬想。

「複次，諸菩薩！汝等當知：彼時賢天長者豈異人乎？即今賢天長者是。于彼法中亦名賢天，此人于未來世當得成佛，號曰善現如來、應供、正等正覺，十號具足。

「複次，諸菩薩！我此所說甚深之法，若有苾芻、苾芻尼、優婆塞、優婆夷能聽、受、讀、誦、為他演說者，是人所居之地，天人瞻敬，如佛塔廟等無有異。

「複次，諸菩薩！若有善男子、善女人修施行者，聚以七寶滿三千大千世界，于晝夜六時供養諸佛及苾芻眾，如是乃至劫盡；不如於此未曾有正法聽、受、讀、誦一四句偈，是人所獲功德倍勝於前。

「又復，若人修戒行者，於一劫中持佛戒法無有缺犯，圓滿一切凈戒功德；不如於此正法聽、受、讀、誦，比前功德千分不及一。

「又復，若人修忍行者，於一劫中常行忍辱，於一切眾生不生恚害，如是獲得忍行圓滿；不如於此正法聽、受、讀、誦、如法修行，獲得法忍具足功德，如是而為最上。

「又復，若人修精進者，於一劫中勤行教化一切眾生而不暫起懈怠之心，如是獲得精進圓滿；不如於此正法聽、受、讀、誦，所獲功德倍勝於前。

「又復，若人修禪定者，於一劫中住三摩地，一心專注，離諸散亂

【現代漢語翻譯】現代漢語譯本：佛塔：你們今天在這個地方也應該像對待佛塔一樣，生起尊敬之心。

『再者，各位菩薩！你們應當知道：當時的賢天長者難道是別人嗎？就是現在的賢天長者。他在那個法中也名叫賢天，這個人未來世將會成佛，佛號為善現如來（Sugata，善逝）、應供（Arhat，阿羅漢）、正等正覺（Samyak-sambuddha，又譯為正遍知），具備如來十種稱號。』

『再者，各位菩薩！我所說的這個甚深之法，如果有比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）能夠聽聞、接受、讀誦、為他人演說，那麼這個人所居住的地方，天人和人們都會瞻仰敬畏，如同佛塔寺廟一樣，沒有任何區別。』

『再者，各位菩薩！如果有善男子、善女人修行佈施，用充滿三千大千世界的七寶，在白天和夜晚的六個時段供養諸佛以及比丘僧眾，這樣一直到經歷一個劫的時間；也不如聽聞、接受、讀誦這未曾有過的正法中的一句四句偈，這個人所獲得的功德比前者要勝過百倍。』

『又，如果有人修行戒行，在一個劫的時間裡持守佛陀的戒律而沒有絲毫違犯，圓滿一切清凈戒律的功德；也不如聽聞、接受、讀誦這個正法，比前者的功德連千分之一都比不上。』

『又，如果有人修行忍辱，在一個劫的時間裡常常行持忍辱，對於一切眾生不生起嗔恨和傷害之心，這樣獲得忍辱行的圓滿；也不如聽聞、接受、讀誦這個正法、如法修行，獲得法忍具足的功德，這樣才是最殊勝的。』

『又，如果有人修行精進，在一個劫的時間裡勤奮地教化一切眾生而不曾生起絲毫懈怠之心，這樣獲得精進的圓滿；也不如聽聞、接受、讀誦這個正法，所獲得的功德比前者要勝過百倍。』

『又，如果有人修行禪定，在一個劫的時間裡安住於三摩地（Samadhi，禪定），一心專注，遠離各種散亂

【English Translation】 English version: Stupa: You should also, in this place today, generate thoughts of reverence in the same way.

'Furthermore, Bodhisattvas! You should know: Is that Elder Suddha (Virtuous Heaven) of that time different from anyone else? He is the current Elder Suddha. In that Dharma, he is also named Suddha. This person will attain Buddhahood in the future, and will be named the Tathagata (如來, Thus Gone), Arhat (應供, Worthy of Offerings), Samyak-sambuddha (正等正覺, Perfectly Enlightened One) named Suvikranta (Well Appeared), complete with the ten titles.'

'Furthermore, Bodhisattvas! If there are Bhikshus (比丘, Monks), Bhikshunis (比丘尼, Nuns), Upasakas (優婆塞, Male Lay Followers), or Upasikas (優婆夷, Female Lay Followers) who can hear, receive, read, recite, and explain this profound Dharma that I have spoken, then the place where this person resides will be revered and respected by gods and humans, just like a stupa or temple, without any difference.'

'Furthermore, Bodhisattvas! If there are good men or good women who cultivate giving, gathering seven treasures to fill three thousand great chiliocosms, making offerings to all Buddhas and the Bhikshu Sangha during the six periods of day and night, even until the end of a kalpa (劫, eon); it is not as good as hearing, receiving, reading, and reciting one four-line verse from this unprecedented true Dharma. The merit acquired by this person is a hundred times greater than the former.'

'Moreover, if a person cultivates moral conduct, upholding the Buddha's precepts for one kalpa without any transgression, perfecting all pure precepts and merits; it is not as good as hearing, receiving, and reciting this true Dharma, not even one-thousandth of the merit of the former.'

'Moreover, if a person cultivates patience, constantly practicing forbearance for one kalpa, without generating hatred or harm towards all sentient beings, thus attaining the perfection of patience; it is not as good as hearing, receiving, reading, and reciting this true Dharma, cultivating according to the Dharma, and attaining the complete merit of Dharma-patience, which is the most supreme.'

'Moreover, if a person cultivates diligence, diligently teaching and transforming all sentient beings for one kalpa without ever giving rise to a moment of laziness, thus attaining the perfection of diligence; it is not as good as hearing, receiving, and reciting this true Dharma, the merit acquired is a hundred times greater than the former.'

'Moreover, if a person cultivates meditation, abiding in Samadhi (三摩地, concentration) for one kalpa, with one-pointed focus, free from all distractions.'

，如是獲得定行圓滿；不如於此正法聽、受、讀、誦，所獲功德倍勝於前。

「又復，若人修智慧者，於一劫中修諸智慧方便，如是獲得智慧圓滿；不如於此正法聽、受、讀、誦，所獲功德廣大無量，速能圓滿一切智果。」

爾時，他方來會諸大菩薩聞釋迦牟尼佛宣說此法甚深功德，各白佛言：「世尊！我等聽受此法，還於本土為人演說，宣通流佈，使諸眾生各獲利益。」

釋迦牟尼佛言：「善哉，善哉。諸善男子！汝等宜應宣佈此法，廣為眾生施作佛事。」

是時諸來菩薩即散妙花滿三千大千世界，供養釋迦牟尼佛及妙吉祥菩薩，作如是言：「愿此正法久住閻浮提中利益一切眾生。愿釋迦牟尼佛及妙吉祥菩薩久住世間，放法光明照諸眾生。我等今者得入此會見佛、世尊、聞說妙法，皆因妙吉祥菩薩而為勸導。假使我等舍其頭、目、手、足而以奉施，猶不能報菩薩之恩；今此散花而亦未為報恩供養。是故，若有善男子、善女人得見諸佛、聞正法者，假使舍其頭、目、手、足，終不能報諸佛之恩。是故，當須于佛、菩薩及諸經法起凈信心，尊敬供養，勿生輕易及疑惑想——起是想者，獲大重罪。」

爾時，他方來會諸大菩薩說是語已，禮世尊足，右繞三匝，即于會中隱身不現，還本佛土

【現代漢語翻譯】現代漢語譯本：『如果有人這樣修習禪定，就能獲得禪定修行的圓滿；不如聽聞、接受、讀誦這部正法，所獲得的功德要遠遠勝過前者。『又，如果有人修習智慧，在一劫（kalpa）的時間裡修習各種智慧方便法門，這樣才能獲得智慧的圓滿；不如聽聞、接受、讀誦這部正法，所獲得的功德廣大無量，能夠迅速圓滿一切智慧的果實。』這時，從其他世界前來集會的大菩薩們，聽聞釋迦牟尼佛（Śākyamuni Buddha）宣說這部佛法的甚深功德，各自對佛說：『世尊！我們聽受這部佛法后，回到自己的本土，會為人演說，宣揚流通，使一切眾生各自獲得利益。』釋迦牟尼佛說：『好啊，好啊。各位善男子！你們應當宣揚這部佛法，廣泛地為眾生施行佛事。』這時，前來的菩薩們散佈美妙的鮮花，遍滿三千大千世界，供養釋迦牟尼佛和妙吉祥菩薩（Mañjuśrī），這樣說道：『愿這部正法長久住世在閻浮提（Jambudvīpa）中，利益一切眾生。愿釋迦牟尼佛和妙吉祥菩薩長久住世，放出佛法光明照耀一切眾生。我們今天能夠進入這個法會，見到佛、世尊，聽聞宣說妙法，都是因為妙吉祥菩薩的勸導。即使我們捨棄頭、眼、手、腳來奉獻，仍然不能報答菩薩的恩德；現在散花也算不上是報恩供養。因此，如果有善男子、善女人能夠見到諸佛、聽聞正法，即使捨棄頭、眼、手、腳，終究不能報答諸佛的恩德。所以，應當對佛、菩薩以及各種經法生起清凈的信心，尊敬供養，不要產生輕視和疑惑的想法——產生這種想法的人，會獲得極大的罪過。』這時，從其他世界前來集會的大菩薩們說完這些話后，禮拜世尊的腳，右繞三圈，就在法會中隱身不見，返回各自的佛土。

【English Translation】 English version: 'If someone thus cultivates samādhi (concentration), they will attain the perfection of samādhi practice; it is not as good as listening to, receiving, reading, and reciting this Dharma, the merits obtained are many times greater than the former.' 'Furthermore, if someone cultivates wisdom, cultivating various skillful means of wisdom for one kalpa (aeon), they will thus attain the perfection of wisdom; it is not as good as listening to, receiving, reading, and reciting this Dharma, the merits obtained are vast and immeasurable, and they can quickly perfect the fruit of all wisdom.' At that time, the great Bodhisattvas who came to the assembly from other worlds, hearing Śākyamuni Buddha expounding the profound merits of this Dharma, each said to the Buddha: 'World Honored One! After we listen to and receive this Dharma, we will return to our own lands and expound it for others, propagate and circulate it, so that all beings may each obtain benefits.' Śākyamuni Buddha said: 'Excellent, excellent. Good men! You should propagate this Dharma and widely perform Buddha-deeds for sentient beings.' At that time, the Bodhisattvas who came scattered wonderful flowers, filling the three thousand great thousand worlds, offering them to Śākyamuni Buddha and Mañjuśrī Bodhisattva, and said thus: 'May this Dharma long abide in Jambudvīpa (the continent where humans live) to benefit all sentient beings. May Śākyamuni Buddha and Mañjuśrī Bodhisattva long abide in the world, emitting the light of Dharma to illuminate all sentient beings. We are now able to enter this assembly, see the Buddha, the World Honored One, and hear the wonderful Dharma being expounded, all because of the encouragement of Mañjuśrī Bodhisattva. Even if we were to give up our heads, eyes, hands, and feet as offerings, we still could not repay the Bodhisattva's kindness; this scattering of flowers is also not enough to be considered a repayment of gratitude. Therefore, if there are good men and good women who are able to see the Buddhas and hear the Dharma, even if they were to give up their heads, eyes, hands, and feet, they still could not repay the kindness of the Buddhas. Therefore, one should generate pure faith in the Buddhas, Bodhisattvas, and all the sutras, respect and make offerings, and not give rise to thoughts of contempt or doubt—those who give rise to such thoughts will incur great and heavy sins.' At that time, the great Bodhisattvas who came to the assembly from other worlds, having spoken these words, bowed at the feet of the World Honored One, circumambulated him three times to the right, and then disappeared from the assembly, returning to their respective Buddha-lands.

，各各住于彼彼佛前，作如是言：「我于娑婆世界聞釋迦牟尼佛及妙吉祥菩薩宣說正法，我已受持，於此宣佈為眾生說，令諸眾生決定證得阿耨多羅三藐三菩提。」

爾時，尊者大迦葉白佛言：「世尊！今此正法甚為希有。如我所見：妙吉祥菩薩于摩伽陀王宮中受食供養，菩薩為王宣說此法，時王證得無生法忍。我亦隨喜聽受此法，深自克責，生大歡喜。世尊！於後末世，若有眾生聞此正法心生正解者，是人乃能知法自性，斷諸疑惑，當來決定成等正覺。」

佛言：「迦葉！善哉，善哉，善說此語。若諸眾生聞是法已，當來決證佛菩提果。」

爾時，佛告慈氏菩薩言：「汝今受持此法，於後末世為諸眾生宣佈演說，使諸眾生皆獲利益，得大快樂。」

慈氏菩薩白佛言：「如世尊敕，我當受持。世尊！我於過去佛所亦曾聽受此法，今于佛前又復得聞，深自慶幸。我于當來護助宣通，令法久住。乃至我此命終生兜率天，而彼天中若有根熟樂大乘者，我亦為其開示演說，令發道心，于南閻浮提不令斷絕。又，末世之中，若有男子、女人受、持、讀、誦此正法者，若為諸魔之所嬈亂，我于彼時密往其中而為護助，使諸魔眾不得其便。又復，世尊！末世之中，若有得聞是法，聽、受、讀、誦、如法修行

【現代漢語翻譯】現代漢語譯本：他們各自住在諸佛面前，這樣說道：『我在娑婆世界聽聞釋迦牟尼佛（Sakyamuni Buddha）及妙吉祥菩薩（Manjushri Bodhisattva）宣說正法，我已經接受並奉持，將在此宣佈，為眾生宣說，使一切眾生必定證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

當時，尊者大迦葉（Mahakasyapa）對佛說：『世尊！如今這正法非常稀有。據我所見：妙吉祥菩薩在摩伽陀（Magadha）王宮中接受飲食供養，菩薩為國王宣說此法，當時國王證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。我也隨喜聽受此法，深深地自我反省，生起極大的歡喜。世尊！在未來的末法時代，如果有的眾生聽聞此正法，心中產生正確的理解，這個人就能了解法的自性，斷除一切疑惑，將來必定成就正等正覺。』

佛說：『迦葉！很好，很好，你很好地說了這些話。如果眾生聽聞此法，將來必定證得佛菩提果（Buddha-bodhi，成佛的智慧）。』

當時，佛告訴慈氏菩薩（Maitreya Bodhisattva）說：『你現在接受並奉持此法，在未來的末法時代為眾生宣佈演說，使一切眾生都能獲得利益，得到極大的快樂。』

慈氏菩薩對佛說：『遵照世尊的教誨，我將接受並奉持。世尊！我過去在諸佛面前也曾聽受此法，如今在佛前又再次聽聞，深感慶幸。我將在未來護持並宣揚此法，使正法長久住世。乃至我此生結束后往生到兜率天（Tusita Heaven），在那裡，如果有根器成熟、喜愛大乘佛法的天人，我也將為他們開示演說，使他們發起菩提心，在南閻浮提（Jambudvipa，我們所居住的世界）不讓正法斷絕。而且，在末法時代，如果有男子、女人接受、奉持、讀誦此正法，如果被各種魔障所擾亂，我將在那時秘密地前往他們之中，為他們護持幫助，使各種魔眾無法得逞。而且，世尊！在末法時代，如果有人聽聞此法，聽受、讀誦、如法修行，』

【English Translation】 English version: They each resided before those Buddhas, speaking thus: 'Having heard Sakyamuni Buddha (Sakyamuni Buddha) and Manjushri Bodhisattva (Manjushri Bodhisattva) proclaim the True Dharma in the Saha World, I have received and upheld it. I will announce it here, proclaiming it for the sake of sentient beings, so that all sentient beings will certainly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

At that time, Venerable Mahakasyapa (Mahakasyapa) said to the Buddha: 'World Honored One! This True Dharma is extremely rare. As I have seen, Manjushri Bodhisattva received food offerings in the royal palace of Magadha (Magadha). The Bodhisattva proclaimed this Dharma for the king, and at that time the king attained the forbearance of non-arising dharmas (anutpattika-dharma-ksanti, realization of the truth of the non-arising and non-ceasing of all dharmas). I also rejoiced in hearing and receiving this Dharma, deeply reflecting on myself and generating great joy. World Honored One! In the future degenerate age, if there are sentient beings who hear this True Dharma and generate correct understanding in their minds, those people will be able to know the self-nature of the Dharma, cut off all doubts, and will certainly attain perfect enlightenment in the future.'

The Buddha said: 'Kasyapa! Excellent, excellent! You have spoken these words well. If sentient beings hear this Dharma, they will certainly attain the fruit of Buddha-bodhi (Buddha-bodhi, the wisdom of Buddhahood) in the future.'

At that time, the Buddha told Maitreya Bodhisattva (Maitreya Bodhisattva): 'You should now receive and uphold this Dharma, and in the future degenerate age, proclaim and expound it for the sake of sentient beings, so that all sentient beings can obtain benefits and great happiness.'

Maitreya Bodhisattva said to the Buddha: 'As the World Honored One commands, I will receive and uphold it. World Honored One! I have also heard and received this Dharma in the past before the Buddhas. Now, I have heard it again before the Buddha, and I feel deeply fortunate. In the future, I will protect and propagate this Dharma, so that the True Dharma will abide in the world for a long time. Even when I end this life and am reborn in Tusita Heaven (Tusita Heaven), if there are devas there who have mature roots and delight in the Great Vehicle, I will also expound and explain it for them, so that they will generate the Bodhi mind, and I will not allow the True Dharma to be cut off in Jambudvipa (Jambudvipa, the world we live in). Moreover, in the degenerate age, if there are men and women who receive, uphold, read, and recite this True Dharma, if they are disturbed by various demonic obstacles, I will secretly go among them at that time and protect and help them, so that the various demonic hosts cannot succeed. Furthermore, World Honored One! In the degenerate age, if there are those who hear this Dharma, listen, receive, read, recite, and practice according to the Dharma,'

者，當知是佛威神之所建立。」

爾時，佛告帝釋天主言：「憍尸迦！汝今受持、記念我此正法，於後末世而為護助。何以故？此法能斷一切疑、能凈諸業障，與諸法平等，又復有大威力。帝釋當知：汝若與彼阿修羅鬥戰之時，汝當記念此法，爾時得勝，彼當退敗。

「又復，若人于王難、賊難、虎、狼、蟲、獸、惡人等難中，若能思惟記念此法者，是人即得遠離諸難。」

時帝釋天主白佛言：「如世尊敕，我當護持。於後末世，若國城、郡邑乃至聚落有是法處，我當往彼恭敬供養；若有持是法者，我乃護助。」

爾時，佛告尊者阿難言：「汝今受持我此正法，於後末世為諸眾生宣佈演說。何以故？此法甚深，昔未曾有。若男子、女人受持此法者，彼得離諸疑惑，滅除一切煩惱罪垢。是故，汝當記念、受持。」

阿難白佛言：「世尊！我以佛神力之所加護，于末世中宣佈此法，令諸眾生皆獲利益。世尊！此經何名？我等云何奉持？」

佛告阿難：「是經名為『未曾有正法』，如是受持。」

爾時，世尊付囑菩薩、聲聞及帝釋已，即于會中佛身左右放大光明，普照十方一切世界。于其光中出微妙聲，普告大眾：「如來、應供、正等正覺所說正法，乃至劫壞大海枯竭，此法不

【現代漢語翻譯】現代漢語譯本：『你應該知道，這是佛陀威神之力所建立的。』

當時，佛陀告訴帝釋天主（Śakra Devānām Indra，眾神之王）說：『憍尸迦（Kauśika，帝釋天的別名）！你現在應當受持、記念我的這個正法，在後來的末世時代作為護衛和幫助。為什麼呢？因為這個法能夠斷除一切疑惑，能夠凈化各種業障，與一切法平等，而且具有強大的威力。帝釋（Śakra）你應該知道：如果你與那些阿修羅（Asura，一種好戰的神）戰鬥的時候，你應該記念這個法，那時你就能得勝，他們就會退敗。』

『還有，如果有人在王難、賊難、虎狼、蟲獸、惡人等災難中，如果能夠思惟記念這個法，這個人就能遠離各種災難。』

當時，帝釋天主（Śakra Devānām Indra）稟告佛陀說：『如世尊的教導，我應當護持。在後來的末世時代，如果哪個國城、郡邑乃至村落有這個法存在的地方，我應當前往那裡恭敬供養；如果有受持這個法的人，我就會護衛和幫助他。』

當時，佛陀告訴尊者阿難（Ānanda，佛陀的十大弟子之一）說：『你現在應當受持我的這個正法，在後來的末世時代為各種眾生宣講和演說。為什麼呢？因為這個法非常深奧，過去從未有過。如果男子、女人受持這個法，他們就能遠離各種疑惑，滅除一切煩惱罪垢。所以，你應當記念、受持。』

阿難（Ānanda）稟告佛陀說：『世尊！我依靠佛陀神力的加持和護佑，在末世時代宣講這個法，使各種眾生都能獲得利益。世尊！這部經叫什麼名字？我們應當如何奉持？』

佛陀告訴阿難（Ānanda）說：『這部經的名字叫做『未曾有正法』，就這樣受持。』

當時，世尊（Bhagavan，佛陀的稱號）囑託了菩薩（Bodhisattva，追求覺悟的修行者）、聲聞（Śrāvaka，聽聞佛法而證悟的弟子）以及帝釋（Śakra）之後，就在法會中佛身左右放出大光明，普遍照耀十方一切世界。在那光明中發出微妙的聲音，普遍告訴大眾：『如來（Tathāgata，佛陀的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyak-saṃbuddha，完全覺悟者）所說的正法，乃至劫難毀滅、大海枯竭，這個法也不會…』

【English Translation】 English version: 'You should know that this is established by the majestic spiritual power of the Buddha.'

At that time, the Buddha said to Śakra Devānām Indra (Lord of the Devas): 'Kauśika (another name for Śakra)! You should now uphold and remember this Dharma, and in the future degenerate age, act as a protector and helper. Why? Because this Dharma can cut off all doubts, purify all karmic obstacles, is equal to all Dharmas, and also has great power. Śakra, you should know: If you are fighting with those Asuras (warlike deities), you should remember this Dharma, then you will be victorious, and they will retreat.'

'Furthermore, if someone is in danger from kings, thieves, tigers, wolves, insects, beasts, evil people, etc., if they can contemplate and remember this Dharma, that person will be able to stay away from all dangers.'

At that time, Śakra Devānām Indra said to the Buddha: 'As the World-Honored One (Bhagavan, title for Buddha) instructs, I shall uphold it. In the future degenerate age, if there is a place where this Dharma exists, whether it be a kingdom, city, district, or even a village, I shall go there to respectfully make offerings; if there is someone who upholds this Dharma, I shall protect and help them.'

At that time, the Buddha said to Venerable Ānanda (one of the ten principal disciples of the Buddha): 'You should now uphold this Dharma of mine, and in the future degenerate age, proclaim and expound it for all beings. Why? Because this Dharma is very profound and has never existed before. If men or women uphold this Dharma, they will be able to stay away from all doubts and extinguish all afflictions, sins, and defilements. Therefore, you should remember and uphold it.'

Ānanda said to the Buddha: 'World-Honored One! Relying on the blessing and protection of the Buddha's spiritual power, I shall proclaim this Dharma in the degenerate age, so that all beings may obtain benefit. World-Honored One! What is the name of this Sutra? How should we uphold it?'

The Buddha said to Ānanda: 'The name of this Sutra is 'The Unprecedented Righteous Dharma'; uphold it in this way.'

At that time, the World-Honored One (Bhagavan) entrusted the Bodhisattvas (beings seeking enlightenment), Śrāvakas (disciples who attained enlightenment by hearing the Dharma), and Śakra, and then emitted great light from the left and right of the Buddha's body in the assembly, universally illuminating all worlds in the ten directions. From that light came forth a subtle sound, universally proclaiming to the assembly: 'The Righteous Dharma spoken by the Tathāgata (title for Buddha), Arhat (one who is worthy of offerings), Samyak-saṃbuddha (perfectly enlightened one), even if the kalpa is destroyed and the great ocean dries up, this Dharma will not...'

壞，能為眾生作大利益。」是時光中發其聲已，所放光明旋還佛身。

是時世尊復告阿難言：「汝持佛語，慎勿忘失，於後末世宣通此法，廣為利樂一切眾生。」

釋迦牟尼佛說是未曾有正法時，有九萬六千天人遠塵離垢，得法眼凈；七百八十萬人發阿耨多羅三藐三菩提心；三萬二千菩薩得無生法忍；八十萬苾芻不受諸法，漏盡意解。

即時三千大千世界六種震動，欲色界天于虛空中奏百千天樂，供養世尊及所說法。

釋迦牟尼佛說此正法時，所有一切天魔外道聞已驚怖，皆悉歸佛——如佛初轉法輪降伏天魔，今日無異。

「此法是諸佛印、是大法印、是解脫印，諸有智者當如是學、如是修行。」

佛說此經已，摩伽陀國王及其眷屬，妙吉祥等諸大菩薩，大迦葉、阿難、舍利子、目乾連等諸大聲聞，乃至世間天、人、阿修羅、乾闥婆等一切大眾，聞佛所說，皆大歡喜，信受奉行。

佛說未曾有正法經卷第六

【現代漢語翻譯】現代漢語譯本：『好啊，能夠為眾生帶來巨大的利益。』話音剛落，所放出的光明便旋轉返回到佛身。這時，世尊再次告訴阿難（Ananda，佛陀的十大弟子之一）說：『你要記住佛所說的話，千萬不要忘記，在未來的末法時代宣揚流通此法，廣泛地為一切眾生帶來利益和快樂。』釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）宣說這前所未有的正法時，有九萬六千天人遠離塵垢，獲得法眼清凈；七百八十萬人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；三萬二千菩薩（Bodhisattva，立志成佛的修行者）證得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和接受）；八十萬比丘（Bhikkhu，佛教的出家男眾）不再執著于諸法，斷盡煩惱，心意解脫。當時，三千大千世界發生了六種震動，欲界天（Kama-dhatu，佛教宇宙觀中位於欲界的天神）在虛空中演奏百千種天樂，供養世尊以及他所宣說的法。釋迦牟尼佛宣說此正法時，所有一切天魔外道聽聞后都感到驚恐害怕，全都歸順於佛——就像佛陀初次轉法輪（Dharmacakra-pravartana，佛陀的首次說法）降伏天魔一樣，今天的情形沒有什麼不同。『此法是諸佛的印記、是大法的印記、是解脫的印記，所有有智慧的人都應當這樣學習、這樣修行。』佛陀說完這部經后，摩伽陀國王（Magadha，古印度的一個王國）及其眷屬，妙吉祥（Manjushri，文殊菩薩）等諸大菩薩，大迦葉（Mahakasyapa，佛陀的十大弟子之一）、阿難（Ananda，佛陀的十大弟子之一）、舍利子（Sariputra，佛陀的十大弟子之一）、目乾連（Maudgalyayana，佛陀的十大弟子之一）等諸大聲聞（Sravaka，聽聞佛法而證悟的弟子），乃至世間的天人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，一種天神）等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。《佛說未曾有正法經》卷第六

【English Translation】 English version: 『Excellent, it can bring great benefits to all sentient beings.』 As soon as these words were spoken, the light emitted revolved and returned to the Buddha's body. At that time, the World Honored One again told Ananda (one of the ten principal disciples of the Buddha): 『You must uphold the Buddha's words and not forget them. In the future, in the Dharma-ending age, propagate and circulate this Dharma, widely bringing benefit and happiness to all sentient beings.』 When Sakyamuni Buddha (the founder of Buddhism) spoke this unprecedented true Dharma, ninety-six thousand devas (gods) were purified of defilements and attained the pure Dharma eye; seven million eight hundred thousand people aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment); thirty-two thousand Bodhisattvas (beings who aspire to Buddhahood) attained the Anutpattika-dharma-kshanti (acceptance of the non-arising of all dharmas); eight hundred thousand Bhikkhus (ordained male monastics) were no longer attached to all dharmas, exhausted their outflows, and their minds were liberated. At that moment, the great trichiliocosm shook in six ways, and the Kama-dhatu (the realm of desire in Buddhist cosmology) devas played hundreds of thousands of heavenly musical instruments in the empty sky, making offerings to the World Honored One and the Dharma he spoke. When Sakyamuni Buddha spoke this true Dharma, all the devas, demons, and non-Buddhist practitioners were frightened and terrified upon hearing it, and they all turned to the Buddha—just as when the Buddha first turned the Dharma wheel (Dharmacakra-pravartana, the first sermon of the Buddha) and subdued the devas and demons, today's situation is no different. 『This Dharma is the seal of all Buddhas, the seal of the Great Dharma, the seal of liberation. All wise people should learn and practice in this way.』 After the Buddha finished speaking this sutra, King Magadha (an ancient Indian kingdom) and his retinue, the great Bodhisattvas such as Manjushri (the Bodhisattva of wisdom), the great Sravakas (disciples who attain enlightenment by hearing the Dharma) such as Mahakasyapa (one of the ten principal disciples of the Buddha), Ananda (one of the ten principal disciples of the Buddha), Sariputra (one of the ten principal disciples of the Buddha), Maudgalyayana (one of the ten principal disciples of the Buddha), and all the great assemblies, including devas, humans, Asuras (a type of deity or demon), Gandharvas (a type of celestial musician), and others in the world, upon hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it. The Sutra of the Unprecedented True Dharma Spoken by the Buddha, Volume Six