T15n0635_佛說弘道廣顯三昧經

大正藏第 15 冊 No. 0635 佛說弘道廣顯三昧經

No. 635

佛說弘道廣顯三昧經卷第一(一名入金剛問定意經)

西晉月氏三藏竺法護譯

得普智心品第一

聞如是：

一時佛游王舍國鷲山之頂，與大比丘眾千二百五十人，諸菩薩八千人俱。於時世尊！廣為無數百千諸眾而所圍繞敷演說法。

爾時有龍王名阿耨達(晉言無熱)，宿造德本遵修菩薩堅住大乘，行六度無極，以具滿相勤救眾生化道無極。曾事九十六億諸佛，積累功德不可稱數，執權方便普現五道拔諸愚冥，使修菩薩無慾之行，懷慈四等濟度一切；傷愍罪類故現為龍，化龍億數使免殃行。自處於池率諸眷屬八千萬眾，又將婇女十四萬人，周匝導從調作倡伎，其音和雅乘龍感動，協懷威德神變自由，赍眾雜花奉最妙香，擎持幡蓋而詣世尊。至輒稽首敬問如來，尋以所持香華、雜寶、繒彩、幡蓋，重調音樂欣心敬意，與眾眷屬及諸婇女俱進詣佛，則前長跪肅然叉手，而白佛言：「欲問如來、無著、平等最正覺！菩薩所應行道當云何？唯蒙聽許乃能敢問？」

爾時世尊告龍王曰：「恣汝所問，勿疑勿難所欲，如來、至真、等正覺當隨敷散解釋汝心。」

時阿耨達得為神尊所聽

【現代漢語翻譯】現代漢語譯本《佛說弘道廣顯三昧經》卷第一 (又名《入金剛問定意經》)

西晉月氏三藏竺法護譯

得普智心品第一

我(阿難)是這樣聽說的：

一時，佛陀在王舍城(Rājagṛha)的鷲峰山頂(Gṛdhrakūṭa)游化，與一千二百五十位大比丘，以及八千位菩薩在一起。當時，世尊被無數百千大眾圍繞，廣泛地為他們敷演說法。

這時，有一位龍王名叫阿耨達(Anavatapta)(晉語意為無熱)，過去積累了深厚的德行，遵循修習菩薩的堅定大乘之道，奉行六度波羅蜜(ṣaṭ pāramitā)，以圓滿的相好勤奮救度眾生，教化引導沒有窮盡。他曾經侍奉九十六億諸佛，積累的功德不可稱數，掌握權巧方便，普遍顯現在五道之中，拔除各種愚昧和黑暗，使眾生修習菩薩的無慾之行，懷著慈、悲、喜、舍四種平等心(catasra apramāṇāni)，救濟度脫一切眾生；因為憐憫罪惡的眾生，所以示現為龍身，化現億萬龍身，使他們免除災殃。他安住于池中，率領眷屬八千萬眾，以及婇女十四萬人，周匝圍繞，引導隨從，演奏音樂歌舞，其聲音和諧優雅，乘龍感動天地，具備威德和神通變化，自由自在，攜帶各種雜花，奉獻最妙的香，擎持幡蓋，前往世尊處。到達后，便稽首頂禮，恭敬問候如來，隨即以所持的香花、各種珍寶、繒彩、幡蓋，再次演奏音樂，滿懷欣喜和敬意，與眾多眷屬及婇女一同進見佛陀，然後上前長跪，恭敬地合掌，向佛稟告說：『我想請問如來、無著、平等、最正覺！菩薩所應修行的道路應當是怎樣的？希望蒙您允許，我才敢發問。』

這時，世尊告訴龍王說：『隨你發問，不要疑惑，不要為難，你所想知道的，如來、至真、等正覺會隨你的心意敷演解釋。』

這時，阿耨達龍王得到神聖的世尊的允許。

【English Translation】 English version The Sutra of Expounding the Path and Widely Manifesting Samadhi Spoken by the Buddha, Volume 1 (also known as The Sutra of Entering the Diamond Questioning Samadhi)

Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi during the Western Jin Dynasty

Chapter 1: Obtaining the Mind of Universal Wisdom

Thus have I heard:

At one time, the Buddha was traveling in Rājagṛha, residing on the summit of Gṛdhrakūṭa Mountain, with a gathering of 1,250 great Bhikṣus and 8,000 Bodhisattvas. At that time, the World-Honored One was widely expounding the Dharma, surrounded by countless hundreds of thousands of beings.

Then, there was a Dragon King named Anavatapta (meaning 'without heat' in Chinese). He had cultivated virtuous roots in the past, followed and practiced the steadfast Mahāyāna path of the Bodhisattvas, practiced the Six Perfections (ṣaṭ pāramitā), diligently saved sentient beings with complete marks and characteristics, and endlessly transformed and guided them. He had served ninety-six billion Buddhas, accumulated immeasurable merits, wielded skillful means, universally manifested in the five realms, eradicated ignorance and darkness, enabled beings to cultivate the desireless practice of the Bodhisattvas, embraced the four immeasurable minds (catasra apramāṇāni) of loving-kindness, compassion, joy, and equanimity, and delivered all beings. Out of compassion for sinful beings, he manifested as a dragon, transforming into billions of dragons to save them from calamities. He resided in a pond, leading his retinue of eighty million beings, along with 140,000 consorts, circumambulating and guiding them, performing music and dances. Their sounds were harmonious and elegant, moving heaven and earth. Possessing majestic virtue and supernatural powers, he freely carried various kinds of flowers, offered the most exquisite incense, and held banners and canopies, proceeding to the World-Honored One. Upon arriving, he prostrated himself, respectfully inquired after the Tathāgata, and then offered the incense, flowers, various treasures, silk fabrics, banners, and canopies he had brought. He played music again, with joy and reverence, and together with his retinue and consorts, approached the Buddha. He then knelt down, respectfully folded his hands, and said to the Buddha: 'I wish to ask the Tathāgata, the Non-Attached, the Equal, the Most Perfectly Enlightened One! What path should a Bodhisattva follow? I dare to ask only with your permission.'

At that time, the World-Honored One said to the Dragon King: 'Ask whatever you wish. Do not doubt or hesitate. The Tathāgata, the Truthful One, the Perfectly Enlightened One, will explain and dispel your doubts according to your wishes.'

Then, the Dragon King Anavatapta was granted permission by the divine World-Honored One.

質疑，心益欣悅，而白佛言：「天師最尊人中聖導，猛如師子感變無量，吾問如來普及眾生，亦為菩薩大士之故，為世師者拔過俗法，志行清凈明盡因緣，濟度群生作無請友，心普安救誘育立之，執持無畏、十種力，進伏眾魔降諸外道，心無穢行，被堅金剛大德之鎧，志不有惓，積德因緣不可計量，施、戒、忍、進、定、智已備，心等一切蠲除雜相、棄捐二見，以越智度解因緣法，已入深奧難極之要，去離聲聞、緣一覺念，不捨大乘一切智心，意行堅強常得自在，身凈無垢暉曜明徹，志若虛空，無數諸劫意不惓者，逮獲總持，降除貪穢自大貢高，等如逝者，空、無相、愿，以過如住夢幻影響野馬水月，於斯諸法等解不動，重三寶教奉而敬之，轉其法輪而無所礙，欣悅信樂皆自得之。如優曇花億世希出，志靜安獨普有具相，宿樹恭恪明賢大士，尊修上義法住若此，為彼正士故問如來。唯愿如來、至真、等正覺！解說菩薩大士所行，得游法門入金剛德果達深妙，使其修應獲總持場，以四諦行順化聲聞使解要真，導眾緣覺靜起因緣，獎以一心使等正覺，欲達諸法當入大乘，曉入大乘能伏魔場，散棄疑結過度罪惱，普知眾生意志所行，積最辯達布演諸法，隨一切愿化示所欲。

「善哉！世尊、如來、無著、平等正覺！廣

【現代漢語翻譯】現代漢語譯本：質疑之後，我的內心感到欣喜和愉悅，於是向佛說道：『天師（指佛陀）是人中最尊貴的，是眾生的聖潔導師，威猛如獅子，能感化和改變無量眾生。我向如來請教，是爲了普度眾生，也是爲了菩薩大士的緣故。作為世間的導師，您超越了世俗的法則，志向和行為清凈，明瞭所有因緣，救濟眾生，像不請自來的朋友一樣。您的心普遍安穩，救助、引導和培育眾生，執持無畏的十種力量，降伏眾魔，降伏各種外道，內心沒有污穢的行為，身披堅固的金剛大德鎧甲，意志堅定不懈怠，積累的功德因緣不可估量，佈施、持戒、忍辱、精進、禪定、智慧都已經完備。您的心平等對待一切，去除各種雜念，拋棄二元對立的觀念，以超越的智慧來理解因緣法，已經進入深奧難測的境界。您遠離了聲聞（小乘）、緣覺（中乘）的念頭，不捨棄大乘的一切智慧之心，意志堅定，常常獲得自在，身體清凈無垢，光輝明亮，志向像虛空一樣廣闊，無數劫以來意志都不曾懈怠，已經獲得了總持（陀羅尼），降伏了貪婪、污穢、自大和貢高我慢，像逝去的人一樣，證悟了空、無相、無愿，超越瞭如夢幻泡影、如野馬和水中月般的虛幻現象，對於這些諸法都能平等理解，毫不動搖。您重視三寶的教誨，恭敬地奉行，轉動法輪而沒有阻礙，歡喜信樂都來自於自身的證悟。您像優曇花一樣億世難遇，志向清凈安寧，具有普遍的具足之相，是過去世就恭敬賢明的偉大菩薩，尊重和修習至上的正義，佛法住世就像您一樣。爲了這些正士的緣故，我才向如來請教。唯愿如來、至真、等正覺（佛的稱號）！解說菩薩大士所修行的法門，使他們能夠遊歷法門，進入金剛的德行，證得深妙的果位，使他們的修行能夠獲得總持的境界，以四諦（苦、集、滅、道）的教義來順應和教化聲聞，使他們理解佛法的要義，引導眾多的緣覺靜觀因緣，鼓勵他們以一心來證得等正覺，想要通達諸法，應當進入大乘，曉悟大乘就能降伏魔的境界，散去疑惑和煩惱，度過罪惡，普遍瞭解眾生的心意和志向，積累最卓越的辯才，廣泛演說諸法，隨著一切眾生的願望來化現和指示他們所希望的。』『善哉！世尊、如來、無著、平等正覺（佛的稱號）！』您真是太好了！』

【English Translation】 English version: After questioning, my heart felt joyful and delighted, and I said to the Buddha: 'The Teacher (referring to the Buddha) is the most venerable among humans, the holy guide for all beings, as fierce as a lion, capable of influencing and transforming countless beings. I ask the Tathagata (another name for Buddha) for the sake of universally saving all beings, and also for the sake of Bodhisattva Mahasattvas (great enlightened beings). As a teacher of the world, you transcend worldly laws, your aspirations and actions are pure, you understand all causes and conditions, you save beings like a friend who comes uninvited. Your heart is universally peaceful, saving, guiding, and nurturing beings, holding the fearless ten powers, subduing all demons, and vanquishing various heretics. Your heart has no defiled actions, you wear the firm Vajra (diamond) armor of great virtue, your will is firm and unflagging, the accumulated merits and causes are immeasurable, giving, precepts, patience, diligence, meditation, and wisdom are all complete. Your heart treats everything equally, removing all kinds of distracting thoughts, abandoning dualistic concepts, using transcendent wisdom to understand the law of dependent origination, having entered a profound and unfathomable state. You have distanced yourself from the thoughts of Sravakas (Hinayana followers) and Pratyekabuddhas (middle vehicle followers), not abandoning the all-knowing mind of Mahayana (Great Vehicle), your will is firm, you always attain freedom, your body is pure and without defilement, your radiance is bright and clear, your aspiration is as vast as the sky, your will has not flagged for countless kalpas (eons), you have attained Dharani (total retention), subdued greed, defilement, arrogance, and pride, like the deceased, you have realized emptiness, signlessness, and wishlessness, transcending illusory phenomena like dreams, phantoms, mirages, and the moon in water, you can equally understand these dharmas (teachings) without wavering. You value the teachings of the Three Jewels (Buddha, Dharma, Sangha), respectfully practice them, turn the Dharma wheel without obstruction, and joyfully believe and attain enlightenment from your own realization. You are as rare as the Udumbara flower, appearing once in billions of lifetimes, your aspiration is pure and peaceful, possessing universal and complete characteristics, you are a great Bodhisattva who has been respectful and wise in past lives, respecting and practicing the supreme righteousness, the Dharma abides in the world like you. For the sake of these righteous ones, I ask the Tathagata. May the Tathagata, the Perfectly Enlightened One! Explain the practices of the Bodhisattva Mahasattvas, so that they can travel through the Dharma gates, enter the Vajra virtues, attain profound and wonderful fruits, so that their practice can attain the state of Dharani, use the teachings of the Four Noble Truths (suffering, cause, cessation, path) to accord with and teach the Sravakas, so that they can understand the essence of the Dharma, guide the many Pratyekabuddhas to contemplate dependent origination in stillness, encourage them to attain Perfect Enlightenment with one mind, wanting to penetrate all dharmas, one should enter the Mahayana, understanding the Mahayana can subdue the realm of demons, scatter doubts and afflictions, overcome sins, universally understand the minds and aspirations of beings, accumulate the most excellent eloquence, widely expound the dharmas, according to the wishes of all beings, manifest and indicate what they desire.'

為賢明大士之故普弘演說，使諸菩薩得致智力；降己自大得法上力；曉解央行不有所造；使得施力，所有無惜惠不望報；使得戒力，等除眾罪而過諸愿；使得忍力，于諸苦法受生之處身命無惜；得精進力，積眾德本志常無惓；使得定力，善寂居靜解定要行，使得慧力，而過邪見疑冥昧昧：曉權方便濟度眾生，明瞭勸助具達五通，天眼無限，徹聽、知心、神足、明宿，以此遊樂。果大辯才，辯才句義無盡不斷，便得總持志無恍忽。令逮海印三昧正定，進隨普智果同一味；得佛志定習樂通行，永常奉尊而無障蔽；逮法志定勉進定意，長久聞法都無限礙；崇眾志定普令一切奉不退眾；得施志定，俗貨法施不有遺惜，具足於戒；行念靜定使速得佛，心而無忘；昇天志定，常念兜述一生補處，志樂菩薩清高之行。」

爾時龍王質疑畢訖，悅心怡懌，重以讚頌啟問世尊：

「大仁愿說現世義，　　菩薩德行所當入；　內性志操所應修，　　興發何道行雲何？　順導以慈行入悲，　　意以度眾護濟念；　弘化定智使清凈，　　愿垂哀傷而普說。　誘眾止意及意斷，　　根、力、神足行如是！　演道七覺散示眾，　　愿說彼德所應奉。　施調撿戒德具足，　　忍力普行及精進；　慧志因緣轉無量，　　云何度彼

【現代漢語翻譯】現代漢語譯本：爲了賢明的大菩薩，廣泛地宣講佛法，使各位菩薩能夠獲得智慧和力量；降低自己的傲慢，獲得佛法上的力量；明白瞭解行為的根本，不妄加造作；能夠擁有佈施的力量，對於所有的一切都毫不吝惜，給予恩惠而不求回報；能夠擁有持戒的力量，平等地消除各種罪過，並且超越所有的願望；能夠擁有忍辱的力量，對於各種痛苦的境遇，以及面臨生死之處，都毫不吝惜自己的身命；獲得精進的力量，積累各種功德的根本，意志永遠不會疲倦；能夠擁有禪定的力量，善於寂靜地居住，瞭解禪定的重要修行；能夠擁有智慧的力量，從而超越邪見、疑惑和愚昧：明白權宜之計，救濟度化眾生，明瞭勸導和幫助，完全通達五種神通，天眼沒有限制，能夠徹聽、知心、神足、明宿，憑藉這些神通而遊樂。成就廣大的辯才，辯才的語句和意義無窮無盡，不會中斷，便能獲得總持，意志不會恍惚。使他們能夠達到海印三昧的正定，進而隨著普遍的智慧，果報相同一致；獲得佛的意志和禪定，習慣於安樂地通行，永遠地尊敬佛，而沒有障礙；達到法的意志和禪定，努力精進于禪定的意念，長久地聽聞佛法，都沒有任何的阻礙；崇尚大眾的意志和禪定，普遍地使一切眾生都信奉不退轉的僧眾；獲得佈施的意志和禪定，世俗的財物和佛法的佈施，都沒有遺漏和吝惜，完全具足於戒律；修行唸佛和禪定，使他們迅速地成佛，心中沒有遺忘；提升到天上的意志和禪定，常常思念兜率天的一生補處菩薩，心懷喜樂於菩薩清凈高尚的行為。

當時龍王質疑完畢，內心喜悅，再次用讚頌的語言向世尊請問：

『大仁大愿，請您宣說現世的意義，菩薩的德行應當如何進入；內在的性情和志向應當如何修養，興起和發展什麼道，行為又該如何？順應引導以慈悲之心行事，進入悲憫，心中想著度化眾生，保護和救濟的念頭；弘揚教化，堅定智慧，使之清凈，希望您能垂憐哀傷而普遍地宣說。誘導眾生止息妄念以及斷除妄念，根、力、神足的修行就是這樣！演說菩提道的七種覺悟，廣泛地開示給大眾，希望您能宣說那些德行所應當奉行的。佈施、調伏、檢點、持戒，使德行具足，忍辱的力量普遍地施行以及精進；智慧和志向，因緣的流轉沒有限量，要如何才能度過彼岸？』

【English Translation】 English version: For the sake of wise and virtuous great beings, widely expound and explain the Dharma, enabling all Bodhisattvas to attain wisdom and strength; humbling their own arrogance to gain power over the Dharma; understanding the root of actions and not engaging in reckless creation; enabling them to possess the power of generosity, being unsparing in all things, bestowing kindness without expecting reward; enabling them to possess the power of discipline, equally eliminating all sins and surpassing all vows; enabling them to possess the power of patience, being unsparing of their own lives in all painful circumstances and places of birth and death; attaining the power of diligence, accumulating the roots of all virtues, with a will that never tires; enabling them to possess the power of concentration, dwelling well in stillness and quietude, understanding the essential practice of concentration; enabling them to possess the power of wisdom, thereby surpassing wrong views, doubts, and ignorance: understanding expedient means to save and liberate sentient beings, clearly exhorting and assisting, fully attaining the five supernormal powers, the heavenly eye without limit, able to thoroughly hear, know minds, possess divine feet, and understand past lives, enjoying themselves with these powers. Achieving great eloquence, the words and meanings of eloquence being endless and unceasing, they then attain total retention, with a will that is never distracted. Enabling them to attain the Samadhi of the Ocean Seal, correct concentration, advancing with universal wisdom, the fruits being of the same flavor; attaining the will and concentration of the Buddha, accustomed to joyful passage, forever revering the Buddha without obstruction; attaining the will and concentration of the Dharma, striving diligently in the thought of concentration, listening to the Dharma for a long time without any hindrance; honoring the will and concentration of the Sangha, universally causing all beings to revere the irreversible Sangha; attaining the will and concentration of generosity, neither worldly goods nor Dharma are omitted or spared, fully possessing the precepts; practicing mindfulness and concentration, enabling them to quickly attain Buddhahood, with no forgetting in their minds; ascending to the will and concentration of the heavens, constantly mindful of the Bodhisattva of the Tushita Heaven, who will be reborn only once more, delighting in the pure and noble conduct of the Bodhisattva.

At that time, the Dragon King finished his questioning, his heart filled with joy, and again used verses of praise to inquire of the World Honored One:

'With great benevolence and vows, please explain the meaning of the present world, how the virtues of a Bodhisattva should be entered into; how the inner nature and aspirations should be cultivated, what path should be aroused and developed, and how should one act? Following guidance, acting with a heart of compassion, entering into sorrow, with the thought of liberating sentient beings, protecting and saving them; propagating teachings, firming wisdom, making it pure, hoping that you will have pity and compassion and universally explain. Inducing beings to cease deluded thoughts and to cut off deluded thoughts, the practice of the roots, powers, and spiritual abilities is like this! Expounding the seven factors of enlightenment of the Bodhi path, widely revealing them to the masses, hoping that you will explain those virtues that should be practiced. Generosity, taming, examining, upholding precepts, making virtues complete, the power of patience universally practiced, and diligence; wisdom and aspiration, the turning of causes and conditions is limitless, how can one cross over to the other shore?'

蒙說之？　辯才通達勉愚冥，　　志行詳審常清凈；　諸起生者即覺知，　　唯愿為諸菩薩說。　欣悅之德有歡豫，　　聖種七財是行最；　樂游閑居及修靜，　　唯蒙慈尊廣度說。　辯才行具云何得？　　深致總持永安住；　弘法要說常無斷，　　聞輒奉行終不忘。　寂滅清凈而行觀，　　覺意深邃智廣博；　其慧難究德無邊，　　解行雲何應菩薩？　制持魔力與怒意，　　毀壞外道眾邪類；　勇德難動若大山，　　月明至游弘說之。　曉空無想性所在，　　解了野馬及幻法；　夢想體像計皆無，　　唯愿世尊指示說！」

於是世尊告龍王曰：「善哉善哉！快甚無比，乃自發心啟疑如來。今汝所問承宿功德，已顯大悲為眾志友，不勞生死弗斷三寶。王之質疑用是故也，聞以諦聽受而思惟，吾當廣說菩薩大士應所修行，彼此無限果最要法。」

時龍王言：「大善。世尊！愿樂思聽聞輒受行，宣佈十方勸進無惓。」

於是世尊答龍王曰：「有一法行，菩薩應者相好備具得諸佛法。何謂為一？造起道意不捨眾生，是謂一行致諸佛法。

「又有三十二事得普智心，當勤樂行專意守習。何謂三十二？御修內性，執上最志，升行大慈，堅固大悲，志慕無厭，發於精進，仂具猛

【現代漢語翻譯】現代漢語譯本：請您（佛陀）為我們解說這些道理嗎？愿您以雄辯的智慧開導我們這些愚昧的人，您的志向和行為詳盡審慎，總是保持清凈；對於一切生起的現象都能覺察知曉，唯愿您為我們這些菩薩解說。欣悅的德行帶來歡喜，聖潔的七種財富是修行的根本；喜歡遊歷閑居以及修習禪定，唯愿慈悲的佛陀您廣泛地為我們解說。雄辯的智慧和實踐如何才能獲得？如何才能深刻地領悟總持（dharani，陀羅尼，總攝憶持一切法而不忘失的智慧），並永遠安住其中？如何才能弘揚佛法，不斷地宣說重要的教義，聽聞后立即奉行，永不忘記？如何在寂滅清凈中進行觀照，覺悟的意念深邃，智慧廣博？您的智慧難以測度，功德無邊無際，菩薩應該如何理解和實踐這些道理？如何才能制伏魔力與憤怒，摧毀外道的邪說？您的勇猛德行如大山般不可動搖，如明月般清澈，請您廣泛地宣說這些道理。如何才能理解空性（sunyata，梵語：śūnyatā）的真諦，以及無想的境界？如何才能理解陽焰（野馬）和幻法的虛幻不實？夢想、形體、表象，一切的執著都是虛無的，唯愿世尊您指示並解說這些道理！'

於是，世尊告訴龍王（Nāgarāja，護法神）說：'善哉！善哉！真是無比欣慰，你竟然能主動發起提問。你今天所問的問題，是承蒙過去世的功德，已經顯現出大慈悲心，願意成為眾生的良友，不讓生死輪迴斷絕三寶（Triratna，佛、法、僧）。你提出這些問題正是因為如此，仔細聽好，用心思考，我將廣泛地解說菩薩大士應該如何修行，以及彼此之間無限的果報和最重要的法門。'

當時，龍王說：'太好了，世尊！我非常樂意聽聞並奉行，將向十方宣佈，勸勉大家精進不懈。'

於是，世尊回答龍王說：'有一種修行方法，菩薩如果能夠做到，就能具備美好的相貌，並獲得諸佛的法。這一種方法是什麼呢？就是發起菩提心（bodhicitta，立志成佛的心）而不捨棄眾生，這就是獲得諸佛之法的修行方法。

'還有三十二件事能夠獲得普遍的智慧，應當勤奮地修行，專心致志地守護和學習。這三十二件事是什麼呢？調御和修正內在的習性，堅持最崇高的志向，提升和實踐大慈（mahā-maitrī）之心，堅定大悲（mahā-karuṇā）之心，追求真理永不滿足，發起精進（virya）之心，努力具備勇猛的精神。

【English Translation】 English version: May you (Buddha) explain these principles to us? May you enlighten us, the ignorant, with eloquent wisdom, your aspirations and actions are detailed and prudent, always maintaining purity; Being aware of all arising phenomena, may you explain to us Bodhisattvas. The virtue of joy brings happiness, the seven noble treasures are the foundation of practice; Enjoying wandering in leisure and practicing meditation, may the compassionate Buddha widely explain to us. How can eloquent wisdom and practice be obtained? How can one deeply understand dharani (總持，the wisdom of comprehensively remembering all dharmas without forgetting), and abide in it forever? How can one promote the Dharma, constantly preach important doctrines, and immediately practice them upon hearing, never forgetting? How to contemplate in stillness and purity, with profound awakened thoughts and vast wisdom? Your wisdom is immeasurable, and your merits are boundless. How should Bodhisattvas understand and practice these principles? How can one subdue demonic forces and anger, and destroy the heretical doctrines of external paths? Your courage and virtue are as unshakable as a great mountain, as clear as the bright moon, please widely preach these principles. How can one understand the true meaning of emptiness (sunyata) and the realm of non-thought? How can one understand the illusory nature of mirages and magic? Dreams, forms, appearances, all attachments are empty, may the World-Honored One instruct and explain these principles!'

Then, the World-Honored One said to the Nāgarāja (龍王, dragon king, a protective deity): 'Excellent! Excellent! It is truly joyful that you have taken the initiative to ask questions. Your questions today are due to the merits of past lives, and you have shown great compassion, willing to be a good friend to all beings, not allowing the cycle of birth and death to cut off the Three Jewels (Triratna, Buddha, Dharma, Sangha). You ask these questions for this reason, listen carefully, think carefully, and I will widely explain how Bodhisattvas should practice, and the infinite rewards and most important Dharma between each other.'

At that time, the Nāgarāja said: 'Great! World-Honored One! I am very happy to hear and practice, and will announce to the ten directions, encouraging everyone to be diligent and tireless.'

Then, the World-Honored One replied to the Nāgarāja: 'There is one practice, if a Bodhisattva can do it, they will have beautiful appearances and obtain the Dharma of all Buddhas. What is this one practice? It is to generate bodhicitta (菩提心, the mind of aspiring to Buddhahood) and not abandon sentient beings, this is the practice to obtain the Dharma of all Buddhas.

'There are also thirty-two things that can obtain universal wisdom, one should diligently practice, wholeheartedly guard and learn. What are these thirty-two things? Taming and correcting inner habits, adhering to the highest aspirations, elevating and practicing great loving-kindness (mahā-maitrī), firming great compassion (mahā-karuṇā), pursuing truth without satisfaction, generating diligence (virya), striving to possess a courageous spirit.'

勵，而德強力。又逾踴勢，安靜無煩，為眾忍任，習近善友。專行法事，執御權化，施備忍行，樂於撿戒，諂想已無，滅斷偽佞，言行相應。志存反覆，常有愧色，內自慚恥。已調怡悅，根行至信，意而制御，得持功德，志遠小道，樂弘大乘行，觀一切三寶之事使其不斷。是謂，龍王！三十二法，菩薩應此逮普智心。

「又復龍王！有十六事進增普智顯力弘軌。何謂十六進普智耶？施行眾濟，具戒無缺，忍應調忍，果上精進，致定諸行，已具智慧。信行悉足，供事如來，游靜樂閑，備六堅法，有最十善。飾身口意，德具操行，知足樂靜。身三勸彼，修勝定觀諸德得備。是謂十六行法之事，應相祥福演大智心，顯持佛世流化自由。

「又復龍王！其普智心，以二十二事而除邪徑，以其大乘志修普智。何謂二十二事？行過聲聞、緣一覺意，已下貢高，無我自大，消去諂事。抑俗雜言，遠棄非戒，拔恚怒根，免卻魔事，除去蔽礙。不章師訓耗滅罪除，省己切惻，不論彼非。習離惡友，遠逆良善。去非六度，又逝貪惜，戒無不消。已棄諍訟，而離懈怠，于迷自正。舍諸無知，斷去無便，卻去惡行。是謂菩薩普智釋除二十二邪軌，速應權慧永無懈退。

「又復龍王！二十二踴事，進順隨行得普智心而不可當，

【現代漢語翻譯】現代漢語譯本：努力修行，使德行更加強大。超越一切障礙，內心安靜沒有煩惱，為眾生忍受一切，親近善良的朋友。專心修行佛法，掌握權宜之法，具備佈施和忍辱的品行，樂於遵守戒律，沒有諂媚的想法，斷除虛偽和姦詐，言行一致。心懷改過之志，常常感到慚愧，內心自我反省。已經調伏身心，內心喜悅，根基穩固，深信佛法，用意志來控制自己，獲得保持功德的能力，志向遠離小乘之道，樂於弘揚大乘之行，觀察一切三寶（佛、法、僧）之事，使之不斷絕。這就是，龍王（Nāga-rāja）！菩薩（Bodhisattva）應修的三十二法，以此獲得普遍的智慧之心。『此外，龍王（Nāga-rāja）！有十六件事可以增進普遍智慧，顯現力量，弘揚正道。什麼是十六種增進普遍智慧的方法呢？施行佈施以救濟眾生，持守戒律沒有缺失，以忍辱來調伏內心，在果位之上更加精進，使禪定達到各種境界，已經具備智慧。信心和修行都圓滿具足，供養如來（Tathāgata），在清凈閒適的地方遊樂，具備六種堅固的法門，擁有最好的十善業。莊嚴身口意三業，具備德行和操守，知足常樂。用身口意三業勸導他人，修行殊勝的禪定，觀察各種功德，使其圓滿具備。這就是十六種修行之法，應以此來顯現吉祥的福報，演說大智慧之心，顯現和保持佛陀的教世，使之自由流通。』『此外，龍王（Nāga-rāja）！普遍智慧之心，可以用二十二件事來去除邪路，以大乘（Mahāyāna）的志向來修習普遍智慧。什麼是二十二件事呢？修行超越聲聞（Śrāvaka）和緣覺（Pratyekabuddha）的意念，放下貢高我慢，沒有我執和自大，消除諂媚之事。抑制世俗的雜言，遠離不符合戒律的行為，拔除嗔恚的根源，避免魔事的干擾，去除各種蔽障。不宣揚師長的過失，耗盡罪業，自我反省，不議論他人的過錯。親近善良的朋友，遠離邪惡的朋友。去除不符合六度（Pāramitā）的行為，捨棄貪婪和吝嗇，使戒律沒有不圓滿的地方。已經捨棄爭訟，遠離懈怠，在迷惑中自我糾正。捨棄各種無知，斷除不方便的行為，去除惡行。這就是菩薩（Bodhisattva）用普遍智慧來去除二十二種邪路，迅速獲得權巧智慧，永遠沒有懈怠和退轉。』『此外，龍王（Nāga-rāja）！二十二種踴躍之事，順應修行，可以獲得普遍智慧之心，而不可阻擋，'

【English Translation】 English version: Strive diligently, making virtue strong and powerful. Surpassing all obstacles, be peaceful and without vexation, enduring all for the sake of the multitude, and associating with good friends. Focus on practicing the Dharma, wielding the power of skillful means, possessing the qualities of giving and patience, delighting in upholding the precepts, free from flattering thoughts, cutting off falsehood and deceit, with words and actions in accord. Cherish the intention to repent, always feeling ashamed, inwardly reflecting on oneself. Having tamed and delighted the mind, with roots of practice and unwavering faith, controlling oneself with intention, gaining the ability to maintain merit, aspiring to distance oneself from the lesser paths, delighting in propagating the practices of the Great Vehicle (Mahāyāna), observing all matters concerning the Three Jewels (Buddha, Dharma, Sangha) to ensure they are not discontinued. This, O Dragon King (Nāga-rāja)! is what is called the thirty-two practices that a Bodhisattva (Bodhisattva) should cultivate to attain the mind of universal wisdom. 『Furthermore, O Dragon King (Nāga-rāja)! There are sixteen things that advance and increase universal wisdom, manifest power, and propagate the great path. What are these sixteen advancements of universal wisdom? Practicing giving to benefit all beings, upholding the precepts without deficiency, enduring with patience to tame the mind, striving diligently above the fruits, attaining various states of concentration, already possessing wisdom. Faith and practice are both fully complete, making offerings to the Thus Come One (Tathāgata), wandering in quiet and secluded places, possessing the six firm Dharmas, having the best ten wholesome deeds. Adorning the body, speech, and mind, possessing virtue and conduct, being content and delighting in stillness. Using the three karmas of body, speech, and mind to encourage others, cultivating superior samadhi, observing all virtues, making them fully complete. These are the sixteen practices, which should be used to manifest auspicious blessings, expound the mind of great wisdom, reveal and uphold the Buddha's teachings, allowing them to flow freely.』『Furthermore, O Dragon King (Nāga-rāja)! The mind of universal wisdom can use twenty-two things to remove the wrong paths, using the aspiration of the Great Vehicle (Mahāyāna) to cultivate universal wisdom. What are these twenty-two things? Practicing beyond the intentions of Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), putting down arrogance and pride, without ego and self-importance, eliminating flattery. Restraining worldly chatter, abandoning non-preceptual behavior, uprooting the source of anger, avoiding the interference of demonic affairs, removing all obscurations. Not proclaiming the faults of teachers, exhausting and eliminating offenses, reflecting on oneself, not discussing the faults of others. Associating with good friends, distancing oneself from evil friends. Removing actions that do not conform to the Six Perfections (Pāramitā), abandoning greed and stinginess, ensuring that the precepts are without imperfection. Having abandoned disputes, being far from laziness, correcting oneself in delusion. Abandoning all ignorance, cutting off inconvenient actions, removing evil deeds. These are the twenty-two wrong paths that a Bodhisattva (Bodhisattva) uses universal wisdom to remove, quickly attaining skillful wisdom, never having laziness or regression.』『Furthermore, O Dragon King (Nāga-rāja)! Twenty-two joyful matters, in accordance with practice, can attain the mind of universal wisdom, and cannot be resisted,

諸魔波旬及魔官屬並與外道降而卻之。何謂二十二？踴過戒事，踴過於定，亦踴過智而過慧行，踴過權化，亦過大慈，踴過大悲。以要言之，過空、相、愿、我、人、壽命，過離眾見及發因緣，過心自凈承覺神聖，過於識念應不應見，過大金剛堅固之行。是謂，龍王！菩薩所行二十二踴法致普智心。一切眾魔及諸魔身並邪、外道不得自在，無敢當者悉降卻之。

「又復龍王！其普智心，依二行處致普智心。何謂為二？如其所言修應行處，諸功德本觀道行處。是謂二事普智行處。

「復有二事，其普智心而不可毀。何謂二事？在於眾生無增異心，于諸殃行濟以大悲。是謂二事普智無毀。

「又復龍王！其普智心有二重法而無過者，生死之黨及眾聲聞並諸緣覺無能勝逾。何謂為二？執權方便，深行智慧。是為二事普智重法。

「又有二事休普智心。何謂為二？處毀無疑滯結之心，在在不安樂俗諸樂。是謂二事休普智心。

「復有二事護普智心。何謂為二？不志聲聞、緣覺行地，觀睹大乘至美之德。是謂二事護普智心。

「復有二事妨普智心。何謂為二？志常多佞，內性懷諂。是即二事妨普智心。

「復有二事不妨普智。何謂為二？專修直信，行於無諂。是謂二事不妨普智。

【現代漢語翻譯】現代漢語譯本：諸魔波旬（Mara Papiyas，佛教中的魔王）及其魔眾眷屬，以及所有外道，都被降伏並驅逐。什麼是二十二種『踴過』（超越）呢？超越戒律之事，超越禪定，也超越智慧而超越慧行，超越權巧變化，也超越大慈，超越大悲。總而言之，是超越空、相、愿、我、人、壽命，超越脫離各種見解以及生起因緣，超越以自心清凈來承接覺悟的神聖，超越對於識念應不應見的執著，超越大金剛堅固之行。這就是，龍王（Naga King）！菩薩所修行的二十二種『踴』法，能達到普智之心（Sarvajna-citta，一切智心）。一切眾魔以及各種魔的身形，以及邪道、外道，都不能自在，沒有誰敢抵擋，全部都被降伏驅逐。

『此外，龍王！這普智之心，依靠兩種修行之處才能達到。什麼是兩種呢？如其所說，修習應修之處，以及諸功德的根本——觀道修行之處。這就是兩種普智的修行之處。

『又有兩種事，能使普智之心不可毀壞。什麼是兩種事？對於眾生沒有增加或減少的分別心，對於各種災殃的行為，用大悲心來救濟。這就是兩種普智不可毀壞的原因。

『此外，龍王！這普智之心有兩種重要的法則，沒有誰能超越，生死輪迴之輩以及所有聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自覺悟者）都不能勝過。什麼是兩種？執持權巧方便，深入修行智慧。這就是兩種普智的重要法則。

『又有兩種事能止息普智之心。什麼是兩種？處於譭謗無疑的滯留之心，以及在在處處都不能帶來安樂的世俗享樂。這就是兩種能止息普智之心的事。

『又有兩種事能守護普智之心。什麼是兩種？不立志于聲聞、緣覺的修行境界，觀察大乘（Mahayana，佛教中的大乘教派）至善至美的功德。這就是兩種能守護普智之心的事。

『又有兩種事會妨礙普智之心。什麼是兩種？立志于常常多言巧辯，內心懷有諂媚。這就是兩種會妨礙普智之心的事。

『又有兩種事不會妨礙普智之心。什麼是兩種？專心修習正直的信心，行於沒有諂媚的行為。這就是兩種不會妨礙普智之心的事。

【English Translation】 English version: All the Mara Papiyas (the demon king in Buddhism) and their demonic retinues, along with all the heretics, were subdued and driven away. What are the twenty-two 'leaps beyond'? Leaping beyond matters of precepts, leaping beyond samadhi (meditative absorption), also leaping beyond wisdom and beyond the practice of wisdom, leaping beyond skillful transformations, also leaping beyond great loving-kindness, leaping beyond great compassion. In short, it is leaping beyond emptiness, characteristics, vows, self, person, lifespan, leaping beyond detachment from all views and the arising of conditions, leaping beyond relying on the purity of one's own mind to receive the sacredness of enlightenment, leaping beyond attachment to whether or not one should see consciousness and thoughts, leaping beyond the practice of great vajra (diamond) firmness. This is, Naga King! The twenty-two 'leaps' practiced by Bodhisattvas lead to the mind of Sarvajna-citta (all-knowing mind). All demons and various forms of demons, as well as heretical paths and heretics, cannot be at ease; no one dares to resist, and all are subdued and driven away.

'Furthermore, Naga King! This Sarvajna-citta is attained by relying on two places of practice. What are the two? As it is said, cultivating the places that should be cultivated, and the root of all merits—observing the path of practice. These are the two places of practice for Sarvajna-citta.'

'There are also two things that make the Sarvajna-citta indestructible. What are the two things? Having no differentiating mind of increase or decrease towards sentient beings, and relieving various calamitous actions with great compassion. These are the two reasons why Sarvajna-citta is indestructible.'

'Furthermore, Naga King! This Sarvajna-citta has two important laws that no one can surpass; those in the cycle of birth and death, as well as all Sravakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who awaken independently), cannot overcome them. What are the two? Holding onto skillful means and deeply practicing wisdom. These are the two important laws of Sarvajna-citta.'

'There are also two things that halt the Sarvajna-citta. What are the two? Being in a state of lingering doubt and slander, and worldly pleasures that cannot bring happiness everywhere. These are the two things that halt the Sarvajna-citta.'

'There are also two things that protect the Sarvajna-citta. What are the two? Not aspiring to the practice realms of Sravakas and Pratyekabuddhas, and observing the supreme and beautiful merits of Mahayana (the Great Vehicle in Buddhism). These are the two things that protect the Sarvajna-citta.'

'There are also two things that hinder the Sarvajna-citta. What are the two? Aspiring to be constantly eloquent and deceitful, and harboring flattery within. These are the two things that hinder the Sarvajna-citta.'

'There are also two things that do not hinder the Sarvajna-citta. What are the two? Focusing on cultivating upright faith and acting without flattery. These are the two things that do not hinder the Sarvajna-citta.'

「又有四事蓋普智心。何謂為四？數亂正法，于諸菩薩、賢明達士亦不奉敬，常無恭恪，不覺魔事。是為四事蓋普智心。

「復有四事，于普智心而無其蓋。何謂為四？護持正法，謙恭受聽，尊重菩薩視若世尊，常覺魔事。是為四事普智無蓋。

「又有五事致普智心。何謂為五？所行無望于生死漏用戒德故，不捨一切以大悲故，憎、愛無二身命施故，財利周惠供事法故。是為五事得致普智。

「復有五事進普智心。何謂為五？習善知識，不患生死，志遠無益，去非時心，求諸佛智。是為五事進普智心。

「復有五事在普智心，過諸聲聞、緣覺一覺念。何謂為五？過聲聞脫，過緣覺脫，過眾智心，過諸吾我，又過習結。是為五事過諸行法。

「復有五事于普智心而有其悅。何謂為五？悅過惡道，悅審普智，悅具覺慧，悅戒無厭，悅解眾行。是為五事普智之悅。

「復有五事發普智心，得五力助不溺生死。何謂為五？無其怒恨用忍力故，能滿諸愿用德力故，降己自大以智力故，勤勢廣聞用慧力故，過眾恐怯無畏力故。是為五事致諸助力。

「復有五事在普智心得五清凈。何謂為五？體眾穢行凈，諸墮者因緣諸根無惑凈之，隨順諸時以觀凈之，行治于等權道凈之，一切諸

【現代漢語翻譯】現代漢語譯本『又有四件事會遮蓋普遍的智慧之心（普智心）。是哪四件事呢？擾亂正確的佛法（正法），對於各位菩薩（菩薩）、賢明通達之士也不尊敬，常常沒有恭敬之心，不能覺察魔事。這就是遮蓋普遍智慧之心的四件事。

『又有四件事，對於普遍的智慧之心沒有遮蓋。是哪四件事呢？護持正確的佛法，謙虛恭敬地聽聞佛法，尊重菩薩視如世尊，常常覺察魔事。這就是使普遍智慧之心不被遮蓋的四件事。

『又有五件事能達到普遍的智慧之心。是哪五件事呢？所作所為不期望從生死輪迴中得到好處，因為持守戒律的功德；不捨棄一切眾生，因為有廣大的慈悲心；對於憎恨和愛戀沒有分別，因為能捨棄自身性命；用財物利益普遍施捨供養佛法。這就是能得到普遍智慧之心的五件事。

『又有五件事能增進普遍的智慧之心。是哪五件事呢？親近良善的知識，不畏懼生死輪迴，立下長遠的志向，遠離無益的事情，去除不合時宜的想法，追求諸佛的智慧。這就是能增進普遍智慧之心的五件事。

『又有五件事存在於普遍的智慧心中，超越了各位聲聞（聲聞）、緣覺（緣覺）的單一覺悟。是哪五件事呢？超越聲聞的解脫，超越緣覺的解脫，超越一般的智慧之心，超越各種我執，又超越習氣煩惱。這就是超越各種修行方法的五件事。

『又有五件事能使普遍的智慧之心感到喜悅。是哪五件事呢？喜悅脫離惡道，喜悅審視普遍的智慧，喜悅具備圓滿的覺悟智慧，喜悅持戒永不厭倦，喜悅理解各種修行方法。這就是使普遍智慧之心感到喜悅的五件事。

『又有五件事能啓發普遍的智慧之心，得到五種力量的幫助而不沉溺於生死輪迴。是哪五件事呢？沒有憤怒和怨恨，因為有忍辱的力量；能夠滿足各種願望，因為有功德的力量；降低自己的傲慢自大，因為有智慧的力量；勤奮努力廣泛聽聞佛法，因為有智慧的力量；超越各種恐懼害怕，因為有無畏的力量。這就是得到各種助力的五件事。

『又有五件事存在於普遍的智慧心中，得到五種清凈。是哪五件事呢？身體的各種污穢行為得到清凈，各種墮落的因緣，諸根沒有迷惑而得到清凈，隨順各種時機用智慧觀察而得到清凈，用權巧方便的法門來治理平等而得到清凈，一切諸...

【English Translation】 English version 『Furthermore, there are four things that cover the mind of universal wisdom (Prajna-citta). What are the four? Disordering the true Dharma (Saddharma), not respecting the Bodhisattvas (Bodhisattva) and wise and knowledgeable individuals, constantly lacking reverence and not being aware of demonic activities. These are the four things that cover the mind of universal wisdom.』

『Again, there are four things that do not cover the mind of universal wisdom. What are the four? Upholding the true Dharma, humbly and respectfully listening, respecting Bodhisattvas as if they were the World Honored One (Lokanatha), and constantly being aware of demonic activities. These are the four things that keep universal wisdom uncovered.』

『Furthermore, there are five things that lead to the mind of universal wisdom. What are the five? Acting without expecting anything from the cycle of birth and death, because of the merit of upholding precepts; not abandoning all beings, because of great compassion; having no distinction between hatred and love, because of being able to give up one's own life; and universally giving wealth and benefits to support the Dharma. These are the five things that lead to obtaining universal wisdom.』

『Again, there are five things that advance the mind of universal wisdom. What are the five? Associating with good teachers, not fearing the cycle of birth and death, setting distant goals, avoiding useless things, removing untimely thoughts, and seeking the wisdom of all Buddhas. These are the five things that advance the mind of universal wisdom.』

『Furthermore, there are five things that exist in the mind of universal wisdom, surpassing the single enlightenment of the Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha). What are the five? Surpassing the liberation of the Sravakas, surpassing the liberation of the Pratyekabuddhas, surpassing ordinary wisdom, surpassing all ego, and surpassing habitual afflictions. These are the five things that surpass all practices.』

『Again, there are five things that bring joy to the mind of universal wisdom. What are the five? Joy in escaping evil paths, joy in examining universal wisdom, joy in possessing complete enlightened wisdom, joy in upholding precepts without weariness, and joy in understanding all practices. These are the five things that bring joy to universal wisdom.』

『Again, there are five things that awaken the mind of universal wisdom, obtaining the help of the five powers and not drowning in the cycle of birth and death. What are the five? Having no anger or resentment, because of the power of patience; being able to fulfill all wishes, because of the power of merit; lowering one's own arrogance, because of the power of wisdom; diligently striving and widely hearing the Dharma, because of the power of intelligence; and surpassing all fear and dread, because of the power of fearlessness. These are the five things that lead to obtaining all kinds of help.』

『Again, there are five things that exist in the mind of universal wisdom, obtaining five kinds of purity. What are the five? The various impure actions of the body are purified, the causes of all downfalls, the senses are purified without confusion, following all times and observing with wisdom is purified, governing equality with skillful means is purified, all...

法化轉凈之。是為五事普智清凈。

「復有五事得普智明。何謂為五？明解無慾，明己彼心，明於五句，明達慧行，明眼無礙。是為五事致普智明。

「復有五事廣普智心。何謂為五？以其五種、五根、五莖、五枝、五葉、五花、五果。

「何謂為五種？日修志修，而凈內性，等觀人物，求習脫行，弘于權變。是為五種。

「何謂五根？以大慈悲，德本無厭，勸進眾生，使免小乘，不志余道。是為五根。

「何謂五莖？曉權方便，慧度無極，示導人民，護持正法，等觀喜怒。是為五莖。

「何謂五枝？施度無極，戒度無極，忍度無極，進度無極，定度無極。是為五枝。

「何謂五葉？樂進聞戒，求處空靜，常志出家，心安佛種，所游無礙。是為五葉。

「何謂五花？得文相具積滿德故，眾好繡備種種施故，七覺財具心無雜故，致有顯辯不蔽法故，深達總持聞無忘故。是為五花。

「何謂五果？升致戒果，已得度果，達緣覺果，又得菩薩不退轉果，獲佛法果。是曰五果。

「斯謂，龍王！菩薩七五三十五事廣普智樹道寶行也，修應之者得佛不難。」

佛告龍王：「其有菩薩欲受持此普智心樹深妙明顯要行句者，當勤加習普智寶樹。如是龍王！吾視

【現代漢語翻譯】現代漢語譯本將佛法轉化為清凈之境，這就是五種使智慧普遍清凈的方法。

『又有五種方法可以獲得普遍的智慧和光明。什麼是五種呢？明白理解而沒有貪慾，明白自己和他人的心，明白五句的含義，通達智慧的行為，明亮的眼睛沒有阻礙。這就是獲得普遍智慧和光明的五種方法。

『又有五種方法可以擴充套件普遍的智慧之心。什麼是五種呢？就是憑藉五種種子、五根、五莖、五枝、五葉、五花、五果。

『什麼是五種種子？日日修習志向，修習，從而凈化內在的本性，平等地看待人和物，尋求和學習解脫的行為，弘揚權宜應變的智慧。這就是五種種子。

『什麼是五根？以廣大的慈悲心為根本，積累功德永不滿足，勸導和促進眾生，使他們免於小乘的境界，不追求其他的道。這就是五根。

『什麼是五莖？明白權宜方便的法門，智慧達到沒有窮盡的境地，引導和教導人民，護持正法，平等地看待喜悅和憤怒。這就是五莖。

『什麼是五枝？佈施達到沒有窮盡的境地（施度無極，Dāna-pāramitā），持戒達到沒有窮盡的境地（戒度無極，Śīla-pāramitā），忍辱達到沒有窮盡的境地（忍度無極，Kṣānti-pāramitā），精進達到沒有窮盡的境地（進度無極，Vīrya-pāramitā），禪定達到沒有窮盡的境地（定度無極，Dhyāna-pāramitā）。這就是五枝。

『什麼是五葉？樂於精進地聽聞戒律，尋求空曠寂靜的地方，常常立志出家，內心安住于佛的種子，所遊歷的地方沒有阻礙。這就是五葉。

『什麼是五花？獲得文采和相貌的莊嚴，因為積累了圓滿的功德；各種美好的事物都具備，因為種種的佈施；七覺支（七覺財具，Sapta bojjhaṅgāni）都具備，因為內心沒有雜念；能夠清晰地表達，因為不隱瞞佛法；深刻地通達總持（總持，Dhāraṇī），聽聞后不會忘記。這就是五花。

『什麼是五果？提升到持戒的果位，已經獲得解脫的果位，通達緣覺的果位，又獲得菩薩不退轉的果位，獲得佛法的果位。這就是五果。

『這就是，龍王（Nāga-rāja）！菩薩通過七個五種共三十五種方法，來擴充套件普遍智慧之樹的菩提道，如果修習和實踐這些方法，成佛就不困難。』

佛告訴龍王（Nāga-rāja）: 『如果有菩薩想要受持這普遍智慧心樹的深奧微妙、明顯重要的修行語句，應當勤奮地修習普遍智慧寶樹。像這樣，龍王（Nāga-rāja）！我看到……』

【English Translation】 English version Transforming Dharma into purity. This is the fivefold purity of universal wisdom.

『Again, there are five things that lead to universal wisdom and clarity. What are the five? Clear understanding without desire, understanding one's own and others' minds, understanding the meaning of the five sentences, mastering wise conduct, and having unobstructed vision. These are the five things that lead to universal wisdom and clarity.』

『Again, there are five things that broaden the mind of universal wisdom. What are the five? They are based on five seeds, five roots, five stems, five branches, five leaves, five flowers, and five fruits.』

『What are the five seeds? Daily cultivating aspiration, cultivating practice, thereby purifying inner nature, viewing people and things equally, seeking and learning the conduct of liberation, and promoting skillful means. These are the five seeds.』

『What are the five roots? Taking great compassion as the root, accumulating merit without satiety, encouraging and advancing sentient beings, enabling them to avoid the realm of the Small Vehicle (小乘, Hinayana), and not aspiring to other paths. These are the five roots.』

『What are the five stems? Understanding skillful means, wisdom reaching the ultimate, guiding and teaching the people, upholding the Proper Dharma, and viewing joy and anger equally. These are the five stems.』

『What are the five branches? Giving reaching the ultimate (施度無極, Dāna-pāramitā), morality reaching the ultimate (戒度無極, Śīla-pāramitā), patience reaching the ultimate (忍度無極, Kṣānti-pāramitā), diligence reaching the ultimate (進度無極, Vīrya-pāramitā), and meditation reaching the ultimate (定度無極, Dhyāna-pāramitā). These are the five branches.』

『What are the five leaves? Delighting in diligently hearing the precepts, seeking empty and quiet places, constantly aspiring to renounce the household life, the mind abiding in the Buddha-nature, and traveling without obstruction. These are the five leaves.』

『What are the five flowers? Obtaining the adornment of eloquence and appearance, because of accumulating perfect merit; possessing all kinds of beautiful things, because of various kinds of giving; possessing the seven factors of enlightenment (七覺財具, Sapta bojjhaṅgāni), because the mind is without impurities; being able to express clearly, because not concealing the Dharma; deeply understanding the Dhāraṇī (總持, Dhāraṇī), and not forgetting what is heard. These are the five flowers.』

『What are the five fruits? Ascending to the fruit of upholding the precepts, already obtaining the fruit of liberation, understanding the fruit of the Pratyekabuddha, also obtaining the fruit of the Bodhisattva's non-retrogression, and obtaining the fruit of the Buddha-Dharma. These are called the five fruits.』

『This, O Nāga-rāja (龍王)! The Bodhisattva, through these seven sets of five, totaling thirty-five things, broadens the Bodhi path of the tree of universal wisdom. If one cultivates and practices these, attaining Buddhahood is not difficult.』

The Buddha told the Nāga-rāja (龍王): 『If there are Bodhisattvas who wish to receive and uphold these profound, subtle, clear, and important practice sentences of the universal wisdom mind-tree, they should diligently cultivate the universal wisdom treasure tree. Thus, O Nāga-rāja (龍王)! I see...』

一切諸法功德，莫不由斯寶樹奧義；諸發無上正真道意，悉皆因是普智寶樹至要句也。譬如，龍王！選植樹種，知此已致樹之根、莖、枝、葉、花、果而甚盛茂也。如是，龍王！其有能受普智心種，斯已得致諸佛賢聖最上慧法三十七品。是故，龍王！欲入普智所行功德、欲轉法輪，當受持此，精修誦讀專心習行，廣為一切宣傳佈演。如是，龍王，勤受學此。」

當佛說斯普智心品法語之時，諸龍眾中七萬二千，皆發無上正真道意；龍王太子及諸婇女萬四千人，悉皆逮得柔順法忍；五千菩薩承宿德本悉得法忍。

時阿耨達並余龍王及諸眷屬，自乘神力踴升虛空，興香之云忽便普布，調和美香及末栴檀，微雨如來及眾會上。又化琦妙珠交露蓋，遍覆王舍一國境界，而悉歡悅于上歌詠至真如來積祚巍巍聖德無量，列住云日各現半身光文虛空，一切眾會莫不見者也。

清凈道品第二

於是龍王復白佛言：「甚未曾有。唯然，世尊！乃若如來博為眾生說道俗及心普智心行德所應。又唯，世尊、如來、無著、平等正覺！愿演散說菩薩之行，修應清純明賢所由，得道清凈使其終已，長久無垢不中有懈，無惓弗退至得十力、四無所畏，而得具足諸佛之法。」

爾時世尊告阿耨達：「善哉龍王！勤思念行

【現代漢語翻譯】現代漢語譯本：一切諸法功德，沒有不是源於這寶樹的奧義；所有發起無上正等正覺之心，都因為這普智寶樹的最重要語句。譬如，龍王！選擇種植樹木，知道這些就能使樹的根、莖、枝、葉、花、果都非常繁盛茂密。如此，龍王！如果有人能夠接受普智的心種，就能夠獲得諸佛賢聖最上智慧之法——三十七道品。所以，龍王！想要進入普智所行的功德、想要轉動法輪，應當受持此法，精進修行誦讀，專心學習實踐，廣泛地為一切眾生宣傳演說。像這樣，龍王，努力學習此法。」

當佛陀宣說這普智心品法語的時候，眾龍之中有七萬二千，都發起了無上正等正覺之心；龍王太子和各位婇女一萬四千人，全部都獲得了柔順法忍；五千位菩薩憑藉過去世的功德，全部都得到了法忍。

這時阿耨達（Anavatapta，龍王名）和其餘龍王以及各位眷屬，各自憑藉神通力量踴身升到空中，興起香云忽然普遍散佈，調和美好的香氣以及末栴檀香，像細雨一樣灑向如來和大眾集會之處。又幻化出精美奇妙的珠交露蓋，遍佈覆蓋王舍城（Rajagrha）整個國家的境界，並且都歡喜地在空中歌頌至真如來積累的福德巍峨，聖德無量，排列在雲和太陽旁邊，各自顯現半身的光芒，在虛空中，一切大眾集會沒有看不到的。

清凈道品第二

於是龍王又對佛說：「非常稀有。是的，世尊！如來廣泛地為眾生講述世俗和出世俗的道理，以及普智心行功德所應當遵循的。還有，世尊、如來、無著（無執著）、平等正覺！希望您能詳細地演說菩薩的修行，修習應當清凈純潔，賢明所遵循的道路，得到清凈之道使其最終，長久沒有污垢，不中途懈怠，不疲倦不退轉，直到獲得十力（Dasabala）、四無所畏（catu vaiśāradyāni），從而能夠具足諸佛的功德。」

這時世尊告訴阿耨達（Anavatapta）：「善哉，龍王！好好思考修行。」

【English Translation】 English version: All merits of all dharmas arise from the profound meaning of this precious tree; all who generate the intention for Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment) do so because of the essential phrases of this Sarva-buddhi (universal wisdom) precious tree. For example, O Dragon King! When selecting and planting tree seeds, knowing this leads to the flourishing of the tree's roots, stems, branches, leaves, flowers, and fruits. Likewise, O Dragon King! Whoever can receive the seed of Sarva-buddhi mind has already obtained the thirty-seven factors of enlightenment, the supreme wisdom teachings of all Buddhas and sages. Therefore, O Dragon King! If you wish to enter the merits of Sarva-buddhi's practice and wish to turn the Dharma wheel, you should uphold this, diligently cultivate, recite, and practice it with focused mind, and widely propagate and expound it to all.

When the Buddha spoke this Dharma discourse on the Sarva-buddhi mind chapter, seventy-two thousand among the dragon hosts all generated the intention for Anuttara-samyak-sambodhi; fourteen thousand dragon king princes and consorts all attained the Ksama-prati-labdha (patience with the Dharma's teachings); five thousand Bodhisattvas, relying on their past virtues, all attained the Ksama-prati-labdha.

At that time, Anavatapta (name of a Dragon King), along with the other Dragon Kings and their retinues, ascended into the sky by their own supernatural power, causing clouds of incense to suddenly spread everywhere, blending harmonious and beautiful fragrances and powdered sandalwood, raining gently upon the Tathagata (Thus Come One) and the assembly. They also transformed exquisite jeweled canopies, covering the entire realm of Rajagrha (name of a city), and joyfully sang praises in the sky, extolling the Tathagata's accumulated merits, immeasurable virtues, standing in rows beside the clouds and the sun, each displaying half of their radiant bodies in the sky, visible to all in the assembly.

Chapter Two: Pure Path

Then the Dragon King said to the Buddha, 'It is exceedingly rare. Indeed, O World Honored One! The Tathagata extensively teaches beings about both worldly and transcendental matters, as well as the merits of Sarva-buddhi's practice and what should be followed. Also, O World Honored One, Tathagata, Non-attachment, Equal and Righteous Enlightenment! May you expound in detail the practice of Bodhisattvas, the cultivation that should be pure and virtuous, the path followed by the wise, attaining the pure path so that it is ultimately, perpetually without defilement, without懈怠(xie dai, laxity) in the middle, without weariness or regression, until attaining the Ten Powers (Dasabala) and the Four Fearlessnesses (catu vaiśāradyāni), thereby fully possessing the qualities of all Buddhas.'

At that time, the World Honored One said to Anavatapta, 'Excellent, Dragon King! Diligently contemplate and practice.'

，吾當廣說菩薩大士清凈道品。」

阿耨達曰：「甚善世尊！幸蒙授教，唯愿說之。」

於時聖尊告龍王曰：「菩薩行有八直正道，當勤受持。何謂為八？六度無極道，恩行之道，得五通道，行四等道，及八正道，等眾生道，三脫門道，入法忍道。如此，龍王！是為菩薩八正行道。

「何謂菩薩度無極道？度無極道者，諸所佈施勸彼普智。何則然者？不以無勸施成普智，其行勸助於德本者，斯得施度無極名目；又及行戒、忍、進、定、智，亦以勸助彼普智心，乃得慧度無極名目，是曰菩薩度無極道。

「恩行道者，含受眾生。何則然者？以彼菩薩演示法度，菩薩行恩含受一切，覆以四恩廣為說法，而使眾生順受戒化。是四恩道。

「神足道者，睹諸佛土天眼徹視，見眾一切生者終者，又見十方諸佛世尊、弟子圍繞，悉見如是；于諸佛土以其天眼，應當所採而采受之。又其天耳聽諸佛言聞輒受行，在於眾生及諸類人，而皆明曉悉了知盡，為隨說法得識宿命，不忘前世所作功德。又具神足遊過無數諸佛國土，應以神足當得度者，輒弘神足而度脫之，是神足應道。

「又何謂為四等行道？其隨修凈梵志中者並及諸餘色像，天子！知彼意行隨順化日，斯則慈悲、是為喜護，建立以道使彼

【現代漢語翻譯】現代漢語譯本：『我將廣泛宣說菩薩大士的清凈道品。』阿耨達（Anavatapta，龍名）說：『太好了，世尊！有幸蒙受您的教誨，唯愿您宣說。』這時，世尊告訴龍王說：『菩薩的修行有八種正直的道路，應當勤奮地受持。什麼是八種呢？六度無極道（Six Perfections），恩行之道，獲得五神通之道，修行四等心之道，以及八正道，平等對待眾生之道，三解脫門之道，進入法忍之道。如此，龍王！這就是菩薩的八種正行道。什麼叫做菩薩的度無極道（Pāramitā，波羅蜜多）？度無極道就是，所有佈施都勸導他人普遍地獲得智慧。為什麼這樣說呢？不通過勸導，佈施就不能成就普遍的智慧，那些勸助他人積累功德的人，才能獲得佈施度無極的名稱；又修行持戒、忍辱、精進、禪定、智慧，也用勸導他人獲得普遍智慧的心，才能獲得智慧度無極的名稱，這就是菩薩的度無極道。恩行道就是，包容和接納眾生。為什麼這樣說呢？因為菩薩演示佛法，菩薩以恩德包容和接納一切，用四種恩德覆蓋眾生，廣泛地為他們說法，從而使眾生順從地接受戒律和教化。這就是四恩道。神足道（神通之道）就是，用天眼徹視，看到諸佛的國土，看到一切眾生的生和死，又看到十方諸佛世尊和弟子們圍繞著他們，完全看到這些景象；在諸佛的國土中，用天眼，應當採納的就採納。又用天耳傾聽諸佛的教誨，聽到就接受並實行，對於眾生和各類人，都能明曉，完全瞭解，爲了隨順說法而獲得宿命通，不忘記前世所做的功德。又具有神足通，遊歷過無數的諸佛國土，應該用神足通才能得度的，就弘揚神足通來度脫他們，這就是神足應道。又什麼叫做四等行道（四無量心）？那些隨順修行清凈梵行的人，以及其他的色界天人！知道他們的心意，隨順他們的意願來教化他們，這就是慈悲喜捨，用正道來建立他們，使他們……

【English Translation】 English version: 'I shall extensively explain the pure path practices of Bodhisattvas and Mahasattvas.' Anavatapta (a dragon king) said: 'Excellent, World Honored One! I am fortunate to receive your teachings. I wish you would explain them.' At that time, the World Honored One told the Dragon King: 'The practice of Bodhisattvas has eight straight and correct paths, which should be diligently upheld. What are the eight? The path of the Six Perfections (Pāramitā), the path of kindness and practice, the path of attaining the five supernormal powers, the path of practicing the four immeasurable minds, as well as the Eightfold Path, the path of treating all beings equally, the path of the three doors of liberation, and the path of entering the forbearance of the Dharma. Thus, Dragon King! These are the eight correct paths of practice for Bodhisattvas.' What is called the Bodhisattva's path of the Perfections (Pāramitā)? The path of the Perfections is that all acts of giving should encourage others to universally attain wisdom. Why is this so? Without encouragement, giving cannot achieve universal wisdom. Those who encourage others to accumulate merits can obtain the name of the Perfection of Giving; also, practicing precepts, patience, diligence, meditation, and wisdom, also with the mind of encouraging others to attain universal wisdom, one can obtain the name of the Perfection of Wisdom. This is called the Bodhisattva's path of the Perfections. The path of kindness and practice is to embrace and accept all beings. Why is this so? Because Bodhisattvas demonstrate the Dharma, Bodhisattvas embrace and accept everything with kindness, covering beings with the four kindnesses and extensively teaching them the Dharma, thereby causing beings to obediently accept precepts and teachings. This is the path of the four kindnesses. The path of supernormal powers is to see the Buddha lands with the divine eye, to see the birth and death of all beings, and also to see the Buddhas, World Honored Ones, and their disciples surrounding them in the ten directions, seeing all these scenes completely; in the Buddha lands, with the divine eye, one should adopt what should be adopted. Also, with the divine ear, one listens to the teachings of the Buddhas, accepting and practicing what is heard, being clear and fully understanding all beings and all kinds of people, in order to attain the knowledge of past lives by following the Dharma, not forgetting the merits performed in previous lives. Also, possessing supernormal powers, one travels through countless Buddha lands, and those who should be liberated by supernormal powers are liberated by promoting supernormal powers. This is the path of responding with supernormal powers. What is called the path of the Four Immeasurable Minds? Those who follow and practice pure Brahma conduct, as well as other beings in the realm of form! Knowing their intentions, and teaching them according to their wishes, this is loving-kindness, compassion, joy, and equanimity, establishing them with the path, causing them to...

應度。此謂菩薩四等行道。

「其八正道普悉行之，聲聞所由、緣覺依因，大乘亦然！是謂賢聖八直正道。

「何謂心等諸眾生道？當爲此興、不為是興，為斯可說、為此不應，是有賢德、此非福人，斯為盡應、此復不應，行等菩薩盡除此意，是謂心等諸眾生道。

「何謂菩薩三脫門道？得致以空斷諸妄見，以其無相除眾念想應與不應，以其無愿永離三界。是謂菩薩三脫門道。

「何謂得致法忍之道？受拜菩薩，菩薩自覺行應于忍，得為諸佛世尊所決授者無上正真道意。是謂菩薩不起忍道。

「菩薩致此八直正道，弘化流佈權導無礙。」

時佛說是八正道已，二萬四千天龍及人悉逮應此八道行也。

「若是，龍王！菩薩以此八直正道等涂一歸，用無等故，莫有能與菩薩比者，亦無其侶、獨步三界，靜一心時修致慧行，應當所得已自果之，明達諸法而如本無，斯謂如來！是曰龍王八正之道。為彼一切，凡諸若干眾生所行，興種種說，而此要說等同一向以無望說，歸未至說也。

「云何於此道清凈耶？曰：道無垢，用無塵故；是道無瑕，本無念故；是道無冥，慧照明故；是道無著，本清凈故；道常無生，無所滅故；道如永無，本無有故；道無漏穢，三界凈故；是道寂然

【現代漢語翻譯】現代漢語譯本應度：這就是菩薩的四種平等行道。

『普遍實行八正道，聲聞乘由此而生，緣覺乘依此為因，大乘也是如此！這就是賢聖的八條正直之道。

『什麼是心平等對待一切眾生的道？應當為這個眾生興起慈悲心，不為那個眾生興起；為這個眾生可以說法，為那個眾生不應說法；這個眾生有賢德，那個眾生不是有福之人；這個眾生應該救度，那個眾生不應救度。行平等的菩薩應盡除這些分別心，這就是心平等對待一切眾生的道。

『什麼是菩薩的三解脫門道？通過空解脫門斷除各種虛妄見解，通過無相解脫門去除對『應』與『不應』的各種念想，通過無愿解脫門永遠脫離三界。這就是菩薩的三解脫門道。

『什麼是獲得法忍之道？受拜的菩薩，菩薩自覺地行於忍辱，才能得到諸佛世尊的決授，獲得無上正真道意。這就是菩薩不起嗔恚心的忍道。

『菩薩通達這八條正直之道，弘揚教化，流通傳播，運用權巧方便引導眾生，沒有任何障礙。』

當時，佛陀說完這八正道后，二萬四千天龍（天上的龍）及人都證得了這八道之行。

『如果是這樣，龍王（Nāga King）！菩薩用這八條正直之道平等地趨向同一個歸宿，因為其功用是無與倫比的，所以沒有人能與菩薩相比，也沒有同伴，獨自走在三界之中，在靜心的時候修習智慧之行，應當得到的果報已經自己證得了，明瞭通達諸法而知其本性為空，這就是如來（Tathāgata）！這就是龍王（Nāga King），八正道。爲了所有那些眾生所行，興起種種說法，而這些重要的說法平等地趨向同一個方向，以無所希望的心來說，歸向那未曾到達的境界。

『如何才能使這道清凈呢？答：道沒有垢染，因為其功用沒有塵埃；這道沒有瑕疵，因為其本性沒有念頭；這道沒有黑暗，因為智慧光明照耀；這道沒有執著，因為其本性清凈；道常無生，沒有滅亡；道如永恒的虛空，其本性本無所有；道沒有漏失和污穢，因為三界清凈；這道寂靜無聲。

【English Translation】 English version To be appropriate: This is called the four equal practices of a Bodhisattva.

『The Noble Eightfold Path is universally practiced, from which the Śrāvakas (hearers) arise, the Pratyekabuddhas (solitary realizers) depend, and the Mahāyāna (Great Vehicle) is also the same! This is called the Noble Eightfold Path.

『What is the path of equanimity towards all beings? One should arouse compassion for this being, and not for that being; one can preach the Dharma to this being, but not to that being; this being is virtuous, that being is not blessed; this being should be saved, that being should not be saved. A Bodhisattva who practices equanimity should eliminate these distinctions. This is called the path of equanimity towards all beings.

『What are the three doors to liberation of a Bodhisattva? Attaining emptiness to cut off all false views, using the absence of characteristics to eliminate all thoughts of 『should』 and 『should not,』 and using the absence of wishes to forever leave the three realms. This is called the three doors to liberation of a Bodhisattva.

『What is the path of attaining Dharma-kṣānti (acceptance of the truth)? A Bodhisattva who receives homage, consciously practices forbearance, and is determined by all the Buddhas, the World Honored Ones, to attain the unsurpassed, true, and correct intention of the Path. This is called the path of non-arising forbearance of a Bodhisattva.

『A Bodhisattva who attains this Noble Eightfold Path, widely propagates and disseminates it, and skillfully guides beings without any obstacles.』

At that time, after the Buddha spoke of the Noble Eightfold Path, twenty-four thousand devas (gods), nāgas (dragons), and humans all attained the practice of this Eightfold Path.

『If so, Nāga King! Bodhisattvas use this Noble Eightfold Path to equally move towards the same destination, because its function is unparalleled, so no one can compare to a Bodhisattva, nor is there a companion, walking alone in the three realms, cultivating wisdom in a state of quiet concentration, and having already attained the fruit that should be attained, clearly understanding all dharmas and knowing their nature to be empty, this is called the Tathāgata! This is the Noble Eightfold Path, Nāga King. For all those beings who practice it, various teachings arise, and these important teachings equally move towards the same direction, speaking without hope, returning to the state that has not yet been reached.

『How can this path be purified? It is said: the path has no defilement, because its function has no dust; this path has no flaws, because its nature has no thoughts; this path has no darkness, because the light of wisdom shines; this path has no attachment, because its nature is pure; the path is always without birth, without extinction; the path is like eternal emptiness, its nature is originally without existence; the path has no leakage or impurity, because the three realms are pure; this path is silent and still.』

，過凡行故；道無可至，無有去故；道無所來，無從來故；道恒無住，過諸欲故；道無所處，過眾見故；道無勝者，過諸魔故；道大弘覆，外道不及故；道永離妄，自大者故；道無所容，不修入故；是道極遠，用希望故；道為永離，過愚夫行故；道可果致，修行者故；是道夷易，樂勤行故；道極平坦，住正見故；是道無妨，修無毀故；是道無礙，等正行故；是道無垢，三毒凈故；是道清凈，終無著故。是謂菩薩道之清凈。

「若是菩薩于清凈道務進勤修又應行者，彼於法性已悉清凈，得凈我性亦以而過。法性凈故則數性凈；數性凈故無數性凈；無數凈故得三界凈；三界凈故眼識性凈；眼識凈故意識性凈；意識凈故得空性凈；空性凈故諸法性凈；用是凈故則諸法等等凈；如空空等凈故得眾生凈。以諸凈故便無其二亦不著二，無二凈故則道清凈，以斯言之清凈道也。彼無眾念亦不念道，諸念悉凈若如泥洹，于彼永無，是謂無念。應無所念，無念道者亦無識念，其道都無心意識行，以此言之清凈道也。」

說是清凈道品法時，二萬天人皆得法忍。

時阿耨達復白佛言：「云何，世尊！菩薩大士修是清凈而應向道？」

聖尊告曰：「如是，龍王！菩薩大士欲行斯清凈道意者，當曉凈行，亦使其身、口

【現代漢語翻譯】現代漢語譯本：超越凡夫俗子的行為，所以說『道』超越了世俗；『道』沒有終點，因為沒有離開；『道』沒有來處，因為從來沒有開始；『道』永遠沒有停留，因為它超越了所有的慾望；『道』沒有固定的處所，因為它超越了所有的見解；『道』沒有勝者，因為它超越了所有的魔障；『道』廣大覆蓋一切，外道無法企及；『道』永遠遠離虛妄，遠離自大；『道』沒有固定的形式，因為它不是通過修行進入的；這條『道』極其遙遠，因為它需要希望；『道』是永遠的解脫，因為它超越了愚人的行為；『道』可以實現，通過修行者的努力；這條『道』平坦易行，因為它樂於勤奮修行；『道』極其平坦，因為它安住于正見；這條『道』沒有妨礙，因為它修習時沒有毀壞；這條『道』沒有阻礙，因為它平等正直地行進；這條『道』沒有污垢，因為它清凈了貪嗔癡三毒；這條『道』清凈無染，因為它最終沒有執著。這就是菩薩道的清凈。

『如果菩薩在清凈道上努力精進修行，那麼他對於法性已經完全清凈，獲得了清凈的自我本性並且超越了它。法性清凈，那麼數性（一切事物的數量和性質）也就清凈；數性清凈，那麼無數性也就清凈；無數性清凈，那麼三界（欲界、色界、無色界）也就清凈；三界清凈，那麼眼識性也就清凈；眼識性清凈，那麼意識性也就清凈；意識性清凈，那麼空性也就清凈；空性清凈，那麼諸法性也就清凈；因為這種清凈，那麼諸法等等也就清凈；如同虛空般空無的清凈，那麼眾生也就清凈。因為諸種清凈，就沒有二元對立，也不執著於二元對立，沒有二元對立的清凈，那麼道也就清凈，這就是所謂的清凈道。他沒有眾多的念頭，也不執著于道的念頭，所有的念頭都清凈得像涅槃一樣，在那裡永遠不存在，這就是所謂的無念。應該沒有所念，沒有念頭的道，也沒有識念，這條道完全沒有心意識的活動，這就是所謂的清凈道。』

當宣說這部清凈道品法時，兩萬天人都獲得了法忍（對佛法的理解和接受）。

這時，阿耨達（Anavatapta，龍王名）又對佛說：『世尊！菩薩大士修習這種清凈道，應該如何趨向于道呢？』

聖尊告訴他說：『是的，龍王（Nāgarāja）！菩薩大士想要修行這種清凈道，應當明白清凈的行為，也應當使自己的身、口

【English Translation】 English version: Transcending the actions of ordinary people, therefore it is said that the 'path' transcends the mundane; the 'path' has no end, because there is no departure; the 'path' has no origin, because it never began; the 'path' is eternally without dwelling, because it transcends all desires; the 'path' has no fixed abode, because it transcends all views; the 'path' has no victor, because it transcends all demonic obstacles; the 'path' is vast and covers everything, beyond the reach of external paths; the 'path' is eternally free from delusion, free from arrogance; the 'path' has no fixed form, because it is not entered through cultivation; this 'path' is extremely distant, because it requires hope; the 'path' is eternal liberation, because it transcends the actions of fools; the 'path' can be attained, through the efforts of practitioners; this 'path' is smooth and easy, because it delights in diligent practice; the 'path' is extremely level, because it abides in right view; this 'path' has no hindrance, because it is cultivated without destruction; this 'path' has no obstruction, because it proceeds equally and uprightly; this 'path' is without defilement, because it purifies the three poisons of greed, anger, and ignorance; this 'path' is pure and undefiled, because it ultimately has no attachment. This is the purity of the Bodhisattva's path.

'If a Bodhisattva diligently cultivates and progresses on the path of purity, then he is completely pure in the nature of phenomena (法性, Dharma-dhātu), attains the pure nature of self and transcends it. Because the nature of phenomena is pure, then the nature of number (數性, Samkhya-prakrti, the nature of all things' quantity and quality) is also pure; because the nature of number is pure, then the nature of the innumerable is also pure; because the nature of the innumerable is pure, then the three realms (三界, Triloka, the desire realm, the form realm, and the formless realm) are also pure; because the three realms are pure, then the nature of eye consciousness is also pure; because the nature of eye consciousness is pure, then the nature of mind consciousness is also pure; because the nature of mind consciousness is pure, then the nature of emptiness is also pure; because the nature of emptiness is pure, then the nature of all phenomena is also pure; because of this purity, then all phenomena are equally pure; like the purity of emptiness, then sentient beings are also pure. Because of all these purities, there is no duality, nor attachment to duality; without the purity of duality, then the path is pure, this is what is called the path of purity. He has no numerous thoughts, nor is he attached to the thought of the path, all thoughts are as pure as Nirvana (泥洹, Nirvāna), where nothing exists eternally, this is what is called non-thought. There should be no thought, the path without thought, also has no consciousness; this path completely lacks the activity of mind, consciousness, and intellect, this is what is called the path of purity.'

When this chapter on the path of purity was expounded, twenty thousand gods and humans all attained Dharma-ksanti (法忍, Dharma-ksanti, acceptance and understanding of the Dharma).

At this time, Anavatapta (阿耨達, Anavatapta, name of a Dragon King) again said to the Buddha: 'World Honored One! How should a Bodhisattva Mahasattva cultivate this path of purity and proceed towards the path?'

The Blessed One said: 'Yes, Nagaraja (龍王, Nāgarāja, Dragon King)! If a Bodhisattva Mahasattva wishes to cultivate this path of purity, he should understand pure conduct, and also make his body and speech

、意清凈。

「何謂身凈？己身已空，解諸身空；身之寂靜，解諸身寂；身之已脫，解諸身脫；身之怠慢，解諸身怠；身之如影，解諸身影。是謂菩薩清凈道也。又云身凈，身行無生，其有生死觀于無生，彼以無生而等生死，則其知身亦曉身行。何謂身行？去來生法，來無盡法，見在景法，終無盡法。其無盡者，是謂身行。

「又復身法因緣合會，其因緣者，則空無想淡然無念。若此，龍王！是像法觀，斯謂身凈。又若如來身之無漏、不墮三界，觀身無漏如如本無，以無漏身不墮三界。彼無漏身能入生死，其無漏際無惓舍退，以無漏身示現色身。如此現已，亦不念滅身之法本。如如來身凈，眾生身凈、己身亦凈，等如本無，是謂菩薩行應清凈。

「何謂口言為應清凈？一切賢愚言皆清凈。所以者何？用等相故。凡夫劣勢著于音聲，若信不諦憂喜無常，樂於顛倒。觀察眾生無本，都無淫、怒、癡欲。何則然者？以諸字說聲出皆凈，無慾、恚、愚，亦無其著，以此謂之一切言凈。

「以言言之，何者為言？以欲、恚、癡而為言耶？諸垢為言乎？言者無著，不著眼、耳、鼻、口、身、心。所言風像，風動聲出，因緣合會使有聲耳；所言如響，賢愚所言皆同如響；所可言者，不住于內亦不出外，于其

【現代漢語翻譯】現代漢語譯本：意念清凈。

『什麼叫做身凈？自身已經空寂，理解諸身的空性；身的寂靜，理解諸身的寂靜；身的解脫，理解諸身的解脫；身的懈怠，理解諸身的懈怠；身如影像，理解諸身如影像。這叫做菩薩的清凈之道。又說身凈，身行沒有生起，如果有人在生死中觀察到沒有生起，他們用沒有生起來等同生死，那麼他們瞭解身，也明白身行。什麼叫做身行？去、來、生法，來沒有窮盡的法，現在顯現的法，最終沒有窮盡的法。那沒有窮盡的，就叫做身行。

『又，身法是因緣聚合而成，那因緣，就是空、無想、淡然無念。如果這樣，龍王（Nāga King）！這是相似的法觀，這叫做身凈。又如果如來的身沒有漏失、不墮入三界（Three Realms），觀察身沒有漏失，如同原本就沒有，用沒有漏失的身不墮入三界。那沒有漏失的身能夠進入生死，那沒有漏失的邊際沒有疲倦、捨棄、退縮，用沒有漏失的身示現色身。這樣示現以後，也不念滅身之法的根本。如同如來的身清凈，眾生的身清凈、自己的身也清凈，等同原本就沒有，這叫做菩薩的行為應該清凈。

『什麼叫做口言應該清凈？一切賢人愚人的言語都清凈。為什麼這樣說？因為用平等的相的緣故。凡夫的劣勢在於執著于音聲，如果相信不真實的事物，憂愁喜樂變化無常，喜歡顛倒。觀察眾生沒有根本，完全沒有淫慾、憤怒、愚癡的慾望。為什麼會這樣呢？因為各種字所說的聲音發出都清凈，沒有慾望、嗔恚、愚癡，也沒有對它們的執著，因此稱之為一切言語清凈。

『用言語來說，什麼叫做言語？是用慾望、嗔恚、愚癡作為言語嗎？是用各種污垢作為言語嗎？言語是沒有執著的，不執著于眼、耳、鼻、口、身、心。所說的風的形象，風動發出聲音，因緣聚合才會有聲音；所說的如同迴響，賢人愚人所說的都如同迴響；所能說的，不住在內，也不出在外，在於那'

【English Translation】 English version: Intentions are pure.

『What is meant by purity of body? One's own body is already empty, understanding the emptiness of all bodies; the stillness of the body, understanding the stillness of all bodies; the liberation of the body, understanding the liberation of all bodies; the laziness of the body, understanding the laziness of all bodies; the body is like a shadow, understanding all bodies are like shadows. This is called the pure path of a Bodhisattva. Furthermore, it is said that the body is pure, the actions of the body have no arising, if one observes no arising in birth and death, they equate birth and death with no arising, then they understand the body and also understand the actions of the body. What are the actions of the body? Going, coming, arising of phenomena, coming without end of phenomena, phenomena appearing in the present, ultimately without end of phenomena. That which is without end is called the actions of the body.』

『Moreover, the body and phenomena are a combination of causes and conditions, and those causes and conditions are emptiness, no thought, indifference, and no mind. If this is so, Nāga King! This is an image of Dharma contemplation, this is called purity of body. Furthermore, if the Tathāgata's (Thus Come One) body has no outflows and does not fall into the Three Realms, observing the body without outflows is like it was originally non-existent, using the body without outflows does not fall into the Three Realms. That body without outflows can enter birth and death, and the boundary without outflows has no weariness, abandonment, or retreat, using the body without outflows to manifest a physical body. After manifesting in this way, one does not think of the fundamental nature of the Dharma of extinguishing the body. Just as the Tathāgata's body is pure, the bodies of sentient beings are pure, and one's own body is also pure, equal to being originally non-existent, this is called the conduct of a Bodhisattva should be pure.』

『What is meant by speech should be pure? The speech of all wise and foolish people is pure. Why is this so? Because it is due to the equal nature of phenomena. The disadvantage of ordinary people is that they are attached to sound, if they believe in untrue things, sorrow and joy are impermanent, and they are fond of inversion. Observe that sentient beings have no root, and have no lust, anger, or foolish desires. Why is this so? Because the sounds spoken by all words are pure, without desire, hatred, or ignorance, and without attachment to them, therefore it is called all speech is pure.』

『Speaking in terms of speech, what is speech? Is it using desire, hatred, and ignorance as speech? Is it using various defilements as speech? Speech is without attachment, not attached to the eyes, ears, nose, mouth, body, or mind. What is said is like the image of wind, the wind moves and sound comes out, causes and conditions come together to make sound; what is said is like a echo, what the wise and foolish say is the same as an echo; what can be said does not dwell within, nor does it go out, it is in that』

中間而不可得，住本所念及其所行，出於言者並所念想無住無想。是謂，龍王。如來所言及其眾生一切音聲皆空、非真，損斯法耳！」

曰：「唯，世尊！如來所言斯不諦耶？」

曰：「是。龍王！如來審諦。所以者何？如來諦故，解知諸法非真非諦。又復龍王！如來所言隨字音聲，皆答眾生一切音聲，爾故眾生亦轉法輪，而亦不知法之義順，以此報應使其行之，隨如等滅眾苦之事曉解諸法，行了如是。眾生音聲已無所住，在諸煩惱而常閑靜，現出欲言于著無著，聲出所言講論談語，其如法者不有違錯，是謂菩薩口言清凈。

「何謂菩薩心為清凈？其心本者不可染污。所以者何？心本凈故。其所可謂客欲垢蔽，菩薩於斯不有所著，瞭解以權于本自凈。又其心行不撰德本，彼德本者了識心本，以此心行慈及眾生，識了知彼空無我、人，其心德本助勸于道知等彼道。觀如是者斯謂心凈。以此凈心，與諸淫、恚、愚行者俱，而永不受欲、怒、癡垢；與操行俱，不著諸穢。是謂菩薩身三清凈。」

說斯清凈道品法時，三萬菩薩逮補生處。

道無習品第三

「又復龍王！其菩薩者乘是凈心，生於欲界而在形界，與諸天俱處眾梵中詳安靜然，在中進止無勝動者；又斯菩薩能降諸天化道以權，

【現代漢語翻譯】現代漢語譯本：

『中間而不可得，執著于原本所念以及所行，從言語中產生的以及所念所想的，都無所執著，也無所思量。這就是，龍王（Nagaraja）。如來說的話以及眾生的一切音聲都是空虛的、不真實的，執著於此只會損害佛法！』曰：『是的，世尊（Bhagavan）！如來說的話是不真實的嗎？』曰：『是。龍王（Nagaraja）！如來所說真實不虛。為什麼呢？因為如來是真實的，所以瞭解諸法既非真實也非不真實。再者，龍王（Nagaraja）！如來說的話語隨著文字音聲，都能迴應眾生的一切音聲，因此眾生也能轉法輪（Dharmacakra），卻也不瞭解佛法的真正含義，以此報應來使他們修行，隨著如來一樣滅除眾苦之事，曉悟瞭解諸法，修行了知就是這樣。眾生的音聲已經無所執著，處於各種煩惱之中卻常常閑靜，顯現出想要說的話，對於執著沒有執著，聲音發出所要講論談語的內容，如果符合佛法就不會有違背錯謬，這就是菩薩口語的清凈。『什麼叫做菩薩的心為清凈？他的心原本是不可染污的。為什麼呢？因為心原本就是清凈的。所說的客塵煩惱遮蔽，菩薩對於這些沒有執著，瞭解運用權巧方便使心恢復原本的清凈。而且他的心行不積攢德本，那些德本瞭解認識心的根本，用這樣的心行慈悲對待眾生，認識瞭解他們是空無我、人的，他的心德本幫助勸導于道，知道等同於那個道。觀察像這樣就是心凈。用這樣的凈心，與各種淫慾、嗔恚、愚癡的行為者在一起，而永遠不受欲、怒、癡的污染；與操行清凈的人在一起，不執著于各種污穢。這就是菩薩身三業的清凈。』說這些清凈道品法的時候，三萬菩薩獲得了補處菩薩的果位。道無習品第三『再者，龍王（Nagaraja）！那些菩薩憑藉著這顆清凈的心，生於欲界而在色界，與諸天在一起，處於眾梵天之中，詳細安靜，在其中進退止息沒有勝過他們的人；而且這位菩薩能夠降伏諸天，用權巧方便來教化他們，'

【English Translation】 English version:

'The middle is unattainable, clinging to the original thoughts and actions, those arising from speech and those thought and imagined, are without attachment and without thought. This is, Nagaraja (Dragon King). The words of the Tathagata (Thus Come One) and all the sounds of sentient beings are empty and untrue, clinging to them only harms the Dharma!' He said: 'Yes, Bhagavan (World Honored One)! Are the words of the Tathagata (Thus Come One) untrue?' He said: 'Yes, Nagaraja (Dragon King)! The Tathagata's (Thus Come One) words are truly not false. Why? Because the Tathagata (Thus Come One) is true, therefore understands that all dharmas are neither true nor untrue. Furthermore, Nagaraja (Dragon King)! The Tathagata's (Thus Come One) words, following the sounds of words, can respond to all the sounds of sentient beings, therefore sentient beings can also turn the Dharmacakra (Wheel of Dharma), but do not understand the true meaning of the Dharma, using this retribution to make them practice, following the Tathagata (Thus Come One) in extinguishing the suffering, understanding and comprehending all dharmas, practicing and knowing is like this. The sounds of sentient beings are already without attachment, being in various afflictions but often tranquil, manifesting what they want to say, without attachment to attachment, the voice speaks of what is to be discussed and talked about, if it conforms to the Dharma, there will be no violation or error, this is the purity of the Bodhisattva's speech. 'What is called the Bodhisattva's mind being pure? His mind is originally unpollutable. Why? Because the mind is originally pure. The so-called guest dust afflictions cover it, the Bodhisattva has no attachment to these, understanding and using skillful means to restore the mind to its original purity. Moreover, his mind's actions do not accumulate merit, those merits understand and recognize the root of the mind, using this mind to act with compassion towards sentient beings, recognizing and understanding them as empty of self, person, his mind's merits help and encourage the path, knowing is equal to that path. Observing like this is called mind purity. Using this pure mind, being with those who engage in various lust, anger, and ignorance, but never being polluted by desire, anger, and delusion; being with those who practice purity, not clinging to various defilements. This is the purity of the Bodhisattva's three karmas of body.' When speaking of these pure path principles, thirty thousand Bodhisattvas attained the position of a Bodhisattva awaiting their final rebirth. Chapter Three: The Path Without Practice 'Furthermore, Nagaraja (Dragon King)! Those Bodhisattvas, relying on this pure mind, are born in the desire realm but are in the form realm, being with the devas (gods), being in the midst of the Brahma heavens, detailed and quiet, in their movements there is no one who surpasses them; moreover, this Bodhisattva can subdue the devas (gods), using skillful means to teach them,'

或生形界而在欲界，現如有家與諸眾生周旋坐起，不與有勞、弗慢眾生，亦無自輕。彼以斯凈，諸定正受盡自為定，不隨正定而有所生。何則然者？以彼菩薩執權方便心應凈故。若此，龍王！菩薩曉解清凈行者，當修清凈已而習道。

「如是，龍王！菩薩不習以求道習；不習無習以想道習，亦不習於望道之習亦不求習；瞭解道習不習所生；冀向道習不習行滅而為道習；亦不求習以為道習；不習無習為道之習；不習執舍以習道習；不我人壽，不身無常、不身性苦、不身有我、不身夢幻野馬影響；亦不身空、無相、無愿；不身無慾法身習道。以要言旨，身性諸情，亦不興有十二因緣，乃至老死無慾之法，不數無數道無二習，不俗無俗、不漏無漏、不犯無犯，不二之習以求道習。又復諸法無習之習，是道無習，斯謂道習不習之習。如空無習亦不無習，當如此習是道無習；無相、無愿，彼不作習亦非無習，當作是習。無𫁭不𫁭諸法無住，勤習如此乃應道習。」

當佛世尊說是清凈行無所習道品法時，三萬二千天及世人悉皆逮得無所從生法樂之忍；五萬天人宿不發心于菩薩者，皆發無上正真道意；七萬菩薩逮得法忍。爾時一切同聲而言：「世尊！其有族姓之子及族姓女，逮聞說是清凈道品無習法者，其值聞已心無驚

【現代漢語翻譯】現代漢語譯本：或者（菩薩）生於色界（Rūpadhātu，佛教宇宙觀中的一個天界），卻顯現在欲界（Kāmadhātu，佛教宇宙觀中最低的天界），就像現在有家室的人一樣，與各種眾生交往，舉止行動，不給他們帶來麻煩，不輕慢眾生，也不輕視自己。他們憑藉這種清凈，各種禪定（dhyāna，冥想狀態）正確地領受，完全自在地進入禪定，不隨順禪定而產生任何執著。為什麼會這樣呢？因為那些菩薩掌握權巧方便，心念應當清凈的緣故。如果是這樣，龍王！菩薩瞭解清凈的修行，應當先修習清凈，然後才修習佛道。『像這樣，龍王！菩薩不通過執著修習來求得佛道修習；不通過不執著的修習來想像佛道修習，也不通過期望佛道來修習，也不追求修習；瞭解佛道修習不執著所生；期望趨向佛道修習不執著於行為的滅盡而作為佛道修習；也不追求修習來作為佛道修習；不通過不執著的修習作為佛道的修習；不通過執著或捨棄來修習佛道修習；不執著於我、人、壽命，不執著于身體的無常、身體的本性是苦、身體有我，不執著于身體如夢幻、野馬、影響；也不執著于身體是空、無相、無愿；不通過對身體無慾的法來修習佛道。總而言之，身體的本性、各種情感，也不興起十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論），乃至老死無慾的法，不數算無數的道是無二的修習，不執著於世俗或非世俗、不執著于有漏洞或無漏洞、不執著于犯戒或不犯戒，不通過二元對立的修習來求得佛道修習。而且，各種法沒有修習的修習，就是佛道沒有修習，這叫做佛道修習不執著的修習。如同虛空沒有修習也不存在沒有修習，應當這樣修習才是佛道沒有修習；無相、無愿，他們不進行修習也不是沒有修習，應當這樣進行修習。無動搖不搖動，諸法沒有住處，勤奮修習這樣才能相應于佛道修習。』當佛世尊宣說這種清凈行無所執著的道品法時，三萬二千天人和世人都獲得了無所從生的法樂之忍（anutpattika-dharma-kṣānti，對事物不生不滅的領悟）；五萬天人過去沒有發起菩薩心，都發起了無上正真道意（anuttarā-samyak-saṃbodhi-citta，成佛的願望）；七萬菩薩獲得了法忍（dharma-kṣānti，對佛法的領悟）。當時，所有人都同聲說：『世尊！如果有善男子或善女人，聽聞宣說這種清凈道品無執著法，他們聽聞後心中不會驚恐。』

【English Translation】 English version: Or (a Bodhisattva) is born in the Form Realm (Rūpadhātu, a heavenly realm in Buddhist cosmology) but appears in the Desire Realm (Kāmadhātu, the lowest realm in Buddhist cosmology), just like people with families now, interacting with various beings, in their movements and actions, not causing trouble to them, not being disrespectful to beings, and not belittling themselves. They rely on this purity, correctly receiving various meditative states (dhyāna, meditative states), entering into meditation completely freely, not clinging to anything arising from meditation. Why is this so? Because those Bodhisattvas grasp skillful means, and their minds should be pure. If this is the case, Dragon King! Bodhisattvas who understand pure practice should first cultivate purity and then cultivate the path to Buddhahood. 『Like this, Dragon King! Bodhisattvas do not seek the practice of the path to Buddhahood through clinging to practice; they do not imagine the practice of the path to Buddhahood through non-clinging practice, nor do they practice through expecting the path to Buddhahood, nor do they pursue practice; understanding the practice of the path to Buddhahood, they do not cling to what arises; hoping to move towards the practice of the path to Buddhahood, they do not cling to the cessation of actions as the practice of the path to Buddhahood; nor do they pursue practice as the practice of the path to Buddhahood; they do not practice non-clinging as the practice of the path to Buddhahood; they do not practice clinging or abandoning as the practice of the path to Buddhahood; they do not cling to self, person, lifespan, they do not cling to the impermanence of the body, the nature of the body being suffering, the body having a self, they do not cling to the body as illusion, mirage, reflection; nor do they cling to the body as empty, without characteristics, without wishes; they do not practice the path to Buddhahood through the Dharma of non-desire for the body. In short, the nature of the body, various emotions, do not give rise to the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life), even the Dharma of old age and death without desire, they do not count countless paths as non-dual practice, they do not cling to mundane or non-mundane, they do not cling to defiled or undefiled, they do not cling to transgression or non-transgression, they do not seek the practice of the path to Buddhahood through dualistic practice. Moreover, the practice of no practice of all Dharmas is the path to Buddhahood without practice, this is called the practice of the path to Buddhahood without clinging to practice. Just as emptiness has no practice and there is no non-practice, one should practice in this way to be the path to Buddhahood without practice; without characteristics, without wishes, they do not engage in practice nor is it without practice, one should engage in practice in this way. Without wavering, not wavering, all Dharmas have no abiding place, diligently practicing in this way is appropriate for the practice of the path to Buddhahood.』 When the World Honored One, the Buddha, was speaking about this pure conduct, the Dharma of the path of no clinging, thirty-two thousand devas and humans all attained the forbearance of the joy of the Dharma of non-origination (anutpattika-dharma-kṣānti, the realization of the non-arising and non-ceasing of things); fifty thousand devas and humans who had not previously generated the Bodhi mind, all generated the unsurpassed, right, and true intention for enlightenment (anuttarā-samyak-saṃbodhi-citta, the aspiration for Buddhahood); seventy thousand Bodhisattvas attained Dharma forbearance (dharma-kṣānti, the realization of the Dharma). At that time, everyone said in unison: 『World Honored One! If there are sons or daughters of good families who hear this pure conduct, the Dharma of the path of no clinging, they will not be frightened in their hearts after hearing it.』

恐不捨退者，是皆受習如來無上正真道意，得轉諸佛所轉法輪。又唯，世尊！是輩菩薩悉獲無上正真道意，為無量人分佈斯法，亦復當坐師子之座，當於天上、天下、人中極師子吼，猶若如今如來之吼，悉降魔眾伏摧外道，顯樹法幡熾法輝明，震雷法鼓已鳴能降法雨。」

爾時世尊見諸天、龍、神之眾，人與非人又及四輩，聞其至說莫不悅懌。於是如來為阿耨達重複弘演，而說頌云：

「道非習可得，　　無乃興習想；　其道行如此，　　棄離習念行。　不望求習道，　　蕩除眾異想；　其道都無習，　　清凈像明月。　若有起習想，　　無處亦不習；　已過無習處，　　得致最上道。　道為無我念，　　亦不與空習；　是道無有二，　　安快而無上。　命壽亦如此，　　無人及與言；　其道不有人，　　無命亦無住。　諸有習道者，　　而欲住于空；　斯去聖路遠，　　是不應道習。　道亦無有空，　　以舍于有習；　如本同一相，　　永空空于空。　道為無起相，　　亦不有滅相；　不起亦無滅，　　彼悉為道習。　吾音譬如幻，　　解想當如此；　持想行所習，　　道當何從生？　道為都過俗，　　彼不有身習；　亦無滅身行，　　可得致於習。　是身根之

【現代漢語翻譯】現代漢語譯本：那些不捨棄退轉的菩薩，都是接受並修習如來無上正真道意的人，能夠轉動諸佛所轉的法輪。而且，世尊！這些菩薩都已獲得無上正真道意，為無量的人宣講此法，也將會坐在師子座上，在天上、天下、人間發出如獅子般的吼聲，就像如今如來的吼聲一樣，能夠降伏一切魔眾，摧毀外道，顯揚法幡，使佛法光輝熾盛，震響雷鳴般的法鼓，降下甘露般的法雨。

這時，世尊看到諸天、龍、神等眾，以及人和非人，還有四眾弟子，聽到如此至深的說法，無不歡喜。於是，如來為阿隬達（Anouda）再次弘揚演說，並說了以下偈頌：

『道不是通過修習可以得到的，不要產生修習的想法；道的修行就是這樣，捨棄對修習的執念而行。不要期望通過修習來求得道，徹底清除各種不同的想法；道本來就沒有修習，像清凈的明月一樣。如果有人產生修習的想法，無論在哪裡都無法修習；已經超越了沒有修習的地方，才能證得最上的道。道是無我之念，也不與空相習染；這條道沒有二元對立，安穩快樂而至高無上。生命和壽命也是如此，沒有人也沒有言語；道中沒有人，沒有生命也沒有停留。那些修習道的人，卻想要住在空性之中；這樣離聖道就遠了，不應該這樣修習道。道也沒有空性，因為已經捨棄了對有相的執著；如本來的同一體性，永遠空寂，空到連空性也不存在。道是無生之相，也沒有滅亡之相；不生也不滅，這才是道的修習。我的聲音就像幻象一樣，理解想法應當如此；執著于想法和行為的修習，道又從何處產生呢？道是完全超越世俗的，其中沒有身體的修習；也沒有滅除身體的行為，這樣才能證得修習。這個身體的根源……』

【English Translation】 English version: Those Bodhisattvas who do not renounce their resolve are all those who receive and practice the unsurpassed, true, and correct intention of the Tathagata (Tathāgata - 'Thus Gone One', an epithet of the Buddha), and are able to turn the Dharma wheel turned by all Buddhas. Moreover, O World Honored One! These Bodhisattvas have all attained the intention of the unsurpassed, true, and correct path, and will distribute this Dharma to countless people. They will also sit upon lion thrones, and in the heavens, on earth, and among humans, they will roar like lions, just as the Tathagata now roars, able to subdue all the hosts of Mara (Māra - the personification of evil), crush external paths, display the Dharma banner, make the Dharma's radiance blaze brightly, sound the thunderous Dharma drum, and send down the rain of Dharma.

At that time, the World Honored One saw the assembly of gods, dragons, and spirits, as well as humans and non-humans, and the fourfold assembly, all of whom were delighted to hear such profound teachings. Thereupon, the Tathagata, for Anouda (Anouda - name of a disciple), again extensively expounded and spoke the following verses:

'The Path is not attainable through practice; do not give rise to the thought of practice; The practice of the Path is like this: abandon the attachment to the thought of practice and act. Do not hope to seek the Path through practice; completely eliminate all different thoughts; The Path originally has no practice, like the pure, bright moon. If someone gives rise to the thought of practice, they cannot practice anywhere; Having transcended the place of no practice, one can attain the supreme Path. The Path is the thought of no-self, and is not contaminated by emptiness; This Path has no duality, it is peaceful, joyful, and supreme. Life and lifespan are also like this, there is no person and no speech; In the Path, there is no person, no life, and no dwelling. Those who practice the Path, yet want to dwell in emptiness; Are far from the holy Path; one should not practice the Path like this. The Path also has no emptiness, because it has already abandoned attachment to existence; Like the original, same nature, eternally empty, empty even of emptiness. The Path is the aspect of no arising, and also has no aspect of cessation; Neither arising nor ceasing, this is the practice of the Path. My voice is like an illusion; understanding thoughts should be like this; Clinging to thoughts and actions in practice, from where will the Path arise? The Path completely transcends the mundane; there is no practice of the body in it; Nor is there the act of extinguishing the body; in this way, one can attain practice. The root of this body...'

家，　　本無所演廣；　彼不有餘求，　　本無不可得。　其習是道者，　　當如如本無；　如本知本無，　　是謂應道習。　諸法之本無，　　所覺若如幻；　解行而致此，　　乃應道之習。　若其不至道，　　所作如不住；　無能止其行，　　佛法不由道。　若如所習道，　　並及與無習；　所演為如此，　　以住于本無。　有限余道者，　　劣乘之所依；　是者無上道，　　本乘所因由。　諸興此道者，　　以致而無住；　斯則顯行德，　　可致應道習。　道正而無險，　　端直且平坦；　勤親行此道，　　永離眾邪跡。　若如卿龍王！　　自住其宮室；　不動于所處，　　降雨充大海。　大士亦如是！　　習道如所行；　法身而不動，　　能滿於智海。　又如仁龍王！　　在於大地上；　以雨遍充足，　　其不有身著。　菩薩德如斯！　　行此之所習；　用法滿眾生，　　其內無所著。　若如阿耨達！　　龍王大神變；　勝道德如是，　　感動普十方。　眾生墮邪徑，　　諸墮受著見；　其住是道者，　　將順度無為。　已住於斯道，　　菩薩果大稱；　能降魔波旬，　　並及邪外行。　得道如其如，　　如道無能動；　踴過諸俗法，　　

【現代漢語翻譯】現代漢語譯本家，本來就沒有什麼可以擴充套件的；如果他沒有額外的需求，本來就沒有什麼不能得到的。那些修習這個道的人，應當像本來就什麼都沒有一樣；像本來就知道什麼都沒有，這就叫做相應于道的修習。諸法的本性是空無，所覺察到的就像幻象一樣；理解並實踐到這個境界，才是相應于道的修習。如果他沒有達到道，所做的事情就像沒有停留一樣；沒有什麼能夠阻止他的行為，佛法不是通過這種方式達到的。如果像所修習的道一樣，包括修習和不修習；所闡述的道理就是這樣，以安住于本無。侷限於其他道的，是低劣的乘所依賴的；這個才是無上的道，是根本的乘所依賴的原因。那些興起這個道的人，以達到無所住；這就能顯現出行為的功德，可以達到相應于道的修習。道是正的，沒有危險，端正、正直且平坦；勤奮地親近並修行這個道，永遠離開各種邪惡的足跡。就像你，龍王！安住在你的宮殿里；不移動你的住所，降雨充滿大海。大士也像這樣！修習道就像所做的那樣；法身而不動搖，能夠充滿智慧的海洋。又像仁慈的龍王！在大地上；用雨水普遍地充足萬物，而自身沒有執著。菩薩的功德就像這樣！修行這個所修習的；用法充滿眾生，而內心沒有執著。就像阿耨達（Anavatapta，梵語，意為無熱惱池）！龍王有大神變；殊勝的道德就像這樣，感動普遍十方。眾生墮入邪路，各種墮落都受到執著見的影響；那些安住于這個道的人，將順應並度過無為的境界。已經安住于這個道，菩薩的果位偉大而值得稱讚；能夠降伏魔波旬（Mara Papiman，魔王的名字），以及邪惡的外道修行者。得道就像它本來的樣子，像道一樣無法動搖；超越所有的世俗之法

【English Translation】 English version The home, originally has nothing to expand; If he has no further desires, originally there is nothing unattainable. Those who practice this path should be like nothing exists originally; Like knowing originally that nothing exists, this is called practicing in accordance with the path. The nature of all dharmas is emptiness, what is perceived is like an illusion; Understanding and practicing to this state is practicing in accordance with the path. If he has not reached the path, what is done is like not staying; Nothing can stop his actions, the Buddha's teachings are not attained in this way. If it is like the path that is practiced, including practice and non-practice; The doctrine expounded is like this, to abide in original non-existence. Those limited to other paths rely on inferior vehicles; This is the supreme path, the cause and reason relied upon by the fundamental vehicle. Those who promote this path, attain non-abiding; This reveals the merit of action, and can attain practice in accordance with the path. The path is correct and without danger, upright, straight, and flat; Diligently approach and practice this path, and forever leave all evil traces. Just like you, Dragon King! Abide in your palace; Without moving your dwelling, rain fills the great ocean. The great being is also like this! Practicing the path is like what is done; The Dharma body does not move, and can fill the ocean of wisdom. Also like the benevolent Dragon King! On the great earth; With rain universally fulfilling all things, without attachment to self. The Bodhisattva's virtue is like this! Practicing what is cultivated; Using the Dharma to fill sentient beings, without attachment within. Just like Anavatapta (Anavatapta, Sanskrit, meaning 'lake free from heat')! The Dragon King has great divine transformations; Superior virtue is like this, moving universally in the ten directions. Sentient beings fall into evil paths, all falls are affected by attachment views; Those who abide in this path will comply and pass through the state of non-action. Having already abided in this path, the Bodhisattva's fruit is great and praiseworthy; Able to subdue Mara Papiman (Mara Papiman, the name of the demon king), and evil external practitioners. Attaining the path as it is, like the path unable to be moved; Surpassing all worldly dharmas.

其行譬蓮花。　道心無有愚，　　是行為住止；　千數諸眾生，　　化度立以道。　以常住斯道，　　得致於五旬；　神足諸感動，　　為眾廣說法。　諸事悉清凈，　　身口及與意；　當愿賢聖道，　　人性不可識。　忍行為無著，　　其往所可至；　斯得如來處，　　示道諸眾生。　生死於至歸，　　斯處則如來！　其往似若至，　　此為無所至。　眾生所可至，　　當念彼上處；　學最佛之道，　　遊樂以幻法。　其作是習道，　　弘道之所習；　彼眾德儀行，　　諸佛所稱歎。　其德無有邊，　　終不可極盡；　如此習道者，　　不習亦無住。　彼處不咎魔，　　眾都不著行；　其順此道者，　　不起亦無滅。　已得意志行，　　總持弘大辯；　施惠及戒忍，　　遂增進若海。　身口穢以無，　　心潔乃清凈；　垢消永無瑕，　　修應此道者。　得升于知達，　　所行習深妙；　難動惠無即，　　守習是道者。　其諸最正覺，　　過去與當來，　現在亦如是，　　致道世所歸。　彼已離眾難，　　值世遭難遇；　永為諸佛子，　　其聞此法者。　快哉諸眾生，　　至善聞斯法；　真應奉如來，　　其樂是經者。　有曉此道者，　　能斷諸情

【現代漢語翻譯】現代漢語譯本他們的行為就像蓮花一樣純潔。具有道心的人不會愚昧，他們的行為舉止都符合正道；他們教化無數眾生，使他們通過正道而覺悟。他們常住於此正道，從而達到五旬的境界（指證得阿羅漢果位）；他們展現神通和各種感應，為大眾廣泛說法。他們的一切行為都清凈無染，身、口、意三業皆清凈；愿他們能遵循賢聖之道，其人性深不可測。以忍辱的行為而不執著，他們所前往之處皆可到達；這樣就能到達如來的境界，向眾生展示正道。在生死輪迴中達到最終的歸宿，這個歸宿就是如來的境界！他們的前往看似到達了某個地方，實際上是無所到達。眾生所能到達的境界，應當憶念那至高之處；學習最上乘的佛道，以幻化的方式遊戲人間。他們如此修習正道，弘揚正道並不斷學習；他們的德行和威儀，受到諸佛的稱讚。他們的德行沒有邊際，終究無法窮盡；像這樣修習正道的人，不修習也沒有任何停滯。他們所處之處不會責怪邪魔，大眾都不會執著于任何行為；那些順應此道的人，既沒有生起也沒有滅亡。他們已經獲得意志的堅定，總持一切法門，弘揚廣大的辯才；佈施恩惠，持守戒律，安忍一切，他們的功德像大海一樣增長。身口沒有污穢，內心潔凈而清凈；消除垢染，永遠沒有瑕疵，修習正道的人應當如此。他們能夠提升到智慧通達的境界，所行所習都深奧微妙；難以動搖，智慧無礙，守護和修習此道的人。那些最正覺者，無論是過去、未來，還是現在，都能證得正道，成為世間所歸依之處。他們已經脫離各種苦難，在世間遭遇難得的機緣；永遠成為諸佛的弟子，那些聽聞此法的人。快樂啊，諸位眾生，能夠如此幸運地聽聞此法；真正應當奉行如來的教導，那些樂於接受這部經的人。能夠明白此道的人，就能斷除各種情慾。

【English Translation】 English version Their conduct is like a lotus flower. Those with a mind for the Dharma are not foolish; their actions and conduct align with the right path; They transform countless beings, guiding them to enlightenment through the Dharma. They abide constantly in this Dharma, thereby attaining the state of five decades (referring to attaining the state of Arhatship); They manifest supernatural powers and various responses, widely expounding the Dharma for the masses. All their actions are pure and undefiled, their body, speech, and mind are all pure; May they follow the path of the wise and noble, their nature unfathomable. With the practice of patience without attachment, they can reach any destination; Thus, they can reach the state of the Tathagata (如來), showing the path to all beings. In the cycle of birth and death, they reach the ultimate destination, which is the state of the Tathagata! Their going seems to reach somewhere, but in reality, it is reaching nowhere. The state that beings can reach, one should remember that supreme place; Learn the supreme Buddha's path, playfully engaging in the world through illusion. They cultivate the path in this way, promoting the path and continuously learning; Their virtues and demeanor are praised by all the Buddhas. Their virtues are boundless, ultimately inexhaustible; Those who cultivate the path in this way, neither cultivate nor dwell anywhere. The place where they are will not blame demons, and the masses will not be attached to any actions; Those who follow this path neither arise nor cease. They have already obtained steadfastness of will, upholding all Dharmas, and promoting great eloquence; Giving kindness, upholding precepts, and enduring all, their merits increase like the ocean. The body and speech are without defilement, the mind is clean and pure; Eliminating defilements, forever without flaws, those who cultivate this path should be like this. They can ascend to the state of wisdom and understanding, their actions and practices are profound and subtle; Difficult to shake, wisdom is unobstructed, those who guard and cultivate this path. Those most perfectly enlightened ones, whether in the past, future, or present, can attain the path and become the refuge of the world. They have already escaped all suffering, encountering rare opportunities in the world; Forever becoming disciples of the Buddhas, those who hear this Dharma. Joyful are all beings, so fortunate to hear this Dharma; Truly should one follow the teachings of the Tathagata, those who delight in this sutra. Those who can understand this path can cut off all desires.

態；　紹德具眾相，　　得應三界將。」

佛說弘道廣顯三昧經卷第一大正藏第 15 冊 No. 0635 佛說弘道廣顯三昧經

佛說弘道廣顯三昧經卷第二

西晉月氏三藏竺法護譯

請如來品第四

時阿耨達自與其眾諸眷屬俱，稽首世尊跪膝叉手而白佛言：「愿請天尊回屈神光，往詣無熱之大池中，盡其三月，吾等志樂供養聖尊並諸神通果辦菩薩及上弟子！蒙愍納許願受其請。所以然者？吾等供事至真正覺，豈能應于如來儀耶？冀蒙逮聞寂靜上化，唯以此法應供養也。思愿重聞如是像法令常歡悅，此乃應奉於三寶耳！」

爾時世尊不受其請。重啟：「二月？」如來不然；「垂聽一月？」世尊不可；「愿納半月？」世尊默然而已受之。於是龍王自與其眾諸將從俱，見尊受請忻喜悅懌善心遂生，繞佛三匝，興震云電而降微雨普遍天下，忽然之頃還升宮中。

時阿耨達到坐正殿，輒召諸五百長子，其名：善牙、善施、善意、善明、能滅、寂相、感動、大威、甘威、甘權、甘德、普稱、威勇、持蜜、忍力、行祥；如是比等五百長子，宿樹無上正真道已。王告之曰：「又諸子等！吾今以請如來、無著、平等正覺及眾菩薩諸弟子俱，盡其半月，世尊正覺垂大慈哀，興有

【現代漢語翻譯】態；　紹德具眾相，　　得應三界將。」

佛說弘道廣顯三昧經卷第一大正藏第 15 冊 No. 0635 佛說弘道廣顯三昧經

佛說弘道廣顯三昧經卷第二

西晉月氏三藏竺法護譯

請如來品第四

這時，阿耨達（Anavatapta，龍王名）親自和他的眷屬們一起，向世尊稽首，跪著合掌，對佛說：『愿請天尊您屈尊降臨，前往無熱大池中，在那裡待上三個月，我們願意快樂地供養聖尊您，以及神通圓滿的菩薩們和您的上首弟子們！希望您能慈悲地接受我們的請求。這是為什麼呢？我們供養至真正覺悟的佛陀，又怎能符合如來的儀軌呢？希望能夠聽聞寂靜的上妙教化，唯有以此法來供養您。思念並希望再次聽聞這樣的佛法形象，令我們常常歡喜快樂，這才是對三寶的應有奉獻！』

當時，世尊沒有接受他的請求。阿耨達再次請求：『兩個月可以嗎？』如來還是沒有答應；『聽經一個月呢？』世尊還是不同意；『希望接受半個月的供養？』世尊默然不語，表示已經接受了。於是，龍王親自和他的眷屬將領們一起，見到世尊接受邀請，內心歡喜踴躍，善心油然而生，繞佛三匝，興起雷震云電，降下細微的雨普遍天下，忽然之間又回到了龍宮中。

這時，阿耨達來到正殿就坐，立即召集了他的五百個長子，他們的名字是：善牙、善施、善意、善明、能滅、寂相、感動、大威、甘威、甘權、甘德、普稱、威勇、持蜜、忍力、行祥；像這樣的五百個長子，過去就已經種下了無上正真之道的善根。龍王告訴他們說：『各位孩子們！我現在已經邀請了如來、無著（無執著）、平等正覺（證悟者），以及眾多的菩薩和弟子們，前來接受半個月的供養，世尊正覺垂憐大慈悲，興起有

【English Translation】 State; 　Shaode possesses all characteristics,　　And is worthy to be the general of the Three Realms.』

The Sutra Spoken by the Buddha on the Samadhi of Expounding the Path and Great Manifestation, Volume 1 Taisho Tripitaka Volume 15 No. 0635 The Sutra Spoken by the Buddha on the Samadhi of Expounding the Path and Great Manifestation

The Sutra Spoken by the Buddha on the Samadhi of Expounding the Path and Great Manifestation, Volume 2

Translated by Dharmaraksa of the Western Jin Dynasty

Chapter 4: Requesting the Tathagata

At that time, Anavatapta (name of a Dragon King), together with his retinue and all his relatives, bowed his head to the World-Honored One, knelt down, joined his palms, and said to the Buddha: 'I wish to invite the Heavenly Honored One to condescend and go to the great Anavatapta Lake, to stay there for three months. We are willing to joyfully make offerings to the Holy Honored One, as well as to the Bodhisattvas who have accomplished supernatural powers and your foremost disciples! May you have compassion and accept our invitation. Why is this so? How can our offerings to the truly enlightened Buddha be worthy of the Tathagata's dignity? We hope to hear the sublime teachings of tranquility, and only with this Dharma can we make offerings to you. We think and wish to hear such images of the Dharma again, so that we may always be joyful and happy. This is the proper offering to the Triple Jewel!'

At that time, the World-Honored One did not accept his invitation. Anavatapta requested again: 'For two months?' The Tathagata still did not agree; 'To listen to the teachings for one month?' The World-Honored One still did not agree; 'May you accept offerings for half a month?' The World-Honored One remained silent, indicating that he had accepted. Thereupon, the Dragon King, together with his retinue of generals, seeing that the Honored One had accepted the invitation, felt joyful and elated, and a good heart arose. He circumambulated the Buddha three times, caused thunder and lightning, and sent down a light rain that covered the entire world. In an instant, he returned to his palace.

At that time, Anavatapta went to sit in the main hall and immediately summoned his five hundred eldest sons, whose names were: Good Tooth, Good Giving, Good Intention, Good Brightness, Able to Extinguish, Silent Appearance, Moving, Great Majesty, Sweet Majesty, Sweet Power, Sweet Virtue, Universal Praise, Majestic Courage, Holding Honey, Enduring Strength, Auspicious Conduct; like these five hundred eldest sons, who had already planted the roots of unsurpassed, true, and correct Dharma in the past. The Dragon King told them: 'Also, all you sons! I have now invited the Tathagata, the Unattached, the Equally Enlightened One, and many Bodhisattvas and disciples, to come and receive offerings for half a month. The World-Honored One, the Correctly Enlightened One, shows great compassion, and arises with

弘愍而尋受請。汝等當共同一其心廣相勉勵，加敬世尊、至真、如來！勤念無常，當各寂靜，謙恪恭肅住待如來，儀應棄捐淫心欲意及龍戲樂，除貪、怒、害，離欲、色、聲、香、味、細滑。所以者何？世尊無慾而且詳安，仁雅審諦順調寂靜，顯備諸德侍從圍衛，儀容無量皆承諸佛真正要戒。以是之故，汝等半月無得入宮，當除淫、恚、愚癡之念。又復如來宣講法故，必有他方神通菩薩、釋、梵、持世、宿凈天子當普來會，汝等勤念廣施姝妙，光顯嚴飾慎勿中懈，令諸會眾觀變踴躍，此乃真應供養如來。」

時阿耨達都約敕訖，輒為如來於雪山下無熱池中，為世尊故化其無瑕凈琉璃座，而使縱廣七百由旬乃殊異妙，周匝列置八萬四千雜寶琦樹，挍以眾珍諸寶鮮飾，蔚有光華精耀百色中出美香。諸樹間化八萬四千七寶之堂，眾珍光彩極好無雙，施置十萬交露綺帳，乃垂異妙赤真珠貫。在諸堂上有師子座，八萬四千皆大高廣，而布無價妙好雜㲲床座寶分，施諸交露挍以眾寶。所在堂上有龍、婇女各二千人，其色姝妙姿美無量，顏像蔍華口出薰香，擎持雜花、末香、涂香、調作諸妓，以詠佛德、興悅眾會、于上虛空化大寶蓋，周千由旬遍覆會上琦珍彩鏤，其寶蓋中眾色無數，懸好繒幡，于幡彩間垂諸寶鈴，景風和降音

【現代漢語翻譯】現代漢語譯本：阿耨達都（Anouda, 人名）懇切地接受了請求。你們應當同心同德，互相勉勵，更加敬重世尊、至真、如來！勤勉地思念世事無常，應當各自保持寂靜，謙虛恭敬地等待如來，儀態上應當摒棄淫心慾念以及龍的嬉戲娛樂，去除貪婪、嗔怒、損害之心，遠離對慾望、色相、聲音、氣味、觸感的執著。這是為什麼呢？因為世尊沒有慾望而且安詳，仁慈文雅，審慎真實，順應調和，寂靜無為，顯現完備的各種德行，有侍從圍繞護衛，儀容無量，都遵循諸佛真正的要戒。因此，你們半個月內不得進入宮中，應當去除淫慾、嗔恚、愚癡的念頭。而且如來宣講佛法時，必定有其他方位的神通菩薩、釋（釋迦）、梵（梵天）、持世（護世天王）、宿凈天子普遍前來集會，你們要勤勉地思念，廣泛地施捨美好之物，使之光彩鮮明，莊嚴修飾，不要中途懈怠，讓各位與會大眾觀看變化而踴躍歡喜，這才是真正應該供養如來的方式。』當時，阿耨達都（Anouda, 人名）囑咐完畢，就為如來在雪山下的無熱池中，爲了世尊的緣故，變化出一個沒有瑕疵的清凈琉璃座，使之縱橫各有七百由旬（Yojana, 長度單位），非常奇異美妙，四周排列著八萬四千棵雜寶奇樹，用各種珍寶裝飾，光華燦爛，精光閃耀，散發出各種美好的香氣。樹木之間變化出八萬四千座七寶樓堂，各種珍寶的光彩極其美好，無與倫比，設定了十萬張交織著露珠的綺麗帳幔，垂掛著奇異美妙的赤真珠串。在各個樓堂上都有獅子座，共有八萬四千個，都非常高大寬廣，鋪設著無價美妙的雜色毛織床座，用各種寶物裝飾。每個樓堂上都有龍和婇女各兩千人，她們的容貌美麗，姿態美好，無與倫比，面容像蔍華一樣嬌艷，口中散發著薰香，手持各種鮮花、末香、涂香，演奏各種樂曲，歌頌佛的功德，使與會大眾感到喜悅。在上面的虛空中變化出一個巨大的寶蓋，周長一千由旬（Yojana, 長度單位），遍佈覆蓋會場，上面有各種珍奇的雕飾，寶蓋中有無數的顏色，懸掛著美好的絲綢幡，在幡的色彩之間垂掛著各種寶鈴，清風和暢地吹來，發出美妙的音

【English Translation】 English version: Anouda (Anouda, a name) earnestly accepted the request. You should be of one heart and one mind, encourage each other, and show even greater respect to the World-Honored One, the Truthful One, the Tathagata! Diligently contemplate impermanence, and each of you should remain silent, humbly and respectfully awaiting the Tathagata. In demeanor, you should abandon lustful thoughts and desires, as well as the playful amusements of dragons. Eliminate greed, anger, and harmful intentions, and detach yourselves from desires, forms, sounds, smells, tastes, and tactile sensations. Why is this so? Because the World-Honored One is without desire and is serene, benevolent and refined, discerning and truthful, harmonious and tranquil, displaying complete virtues, surrounded and protected by attendants, with immeasurable dignity, all adhering to the true and essential precepts of all Buddhas. Therefore, you are not to enter the palace for half a month, and you should eliminate thoughts of lust, anger, and foolishness. Moreover, when the Tathagata expounds the Dharma, there will surely be supernatural Bodhisattvas, Shakra (Shakra), Brahma (Brahma), Lokapalas (Guardian Kings), and pure celestial beings from other realms who will universally come to assemble. You should diligently contemplate, generously bestow beautiful things, make them bright and splendid, and adorn them carefully, without becoming lax in the middle, so that all those assembled may witness the transformations and rejoice with enthusiasm. This is the true way to offer to the Tathagata.』 At that time, Anouda (Anouda, a name), having finished his instructions, transformed a flawless, pure lapis lazuli seat for the Tathagata in the Anavatapta Lake below the Snow Mountains, for the sake of the World-Honored One, making it seven hundred yojanas (Yojana, a unit of length) in length and width, extraordinarily wondrous. Around it were arranged eighty-four thousand jeweled trees of various kinds, adorned with various treasures and precious ornaments, radiant with light and emitting beautiful fragrances of a hundred colors. Between the trees were transformed eighty-four thousand seven-jeweled halls, the splendor of the various treasures being extremely beautiful and unparalleled, adorned with a hundred thousand interwoven silken canopies adorned with dewdrops, from which hung wondrous strings of red pearls. In each hall was a lion throne, eighty-four thousand in all, each vast and high, covered with priceless, beautiful, variegated woolen carpets and adorned with various treasures. In each hall were two thousand dragons and celestial maidens, their appearances beautiful, their forms exquisite and immeasurable, their faces like blooming flowers, their mouths emitting fragrant incense, holding various flowers, powdered incense, and perfumed ointments, playing various musical instruments, singing the praises of the Buddha's virtues, and delighting the assembly. Above, in the empty sky, was transformed a great jeweled canopy, a thousand yojanas (Yojana, a unit of length) in circumference, covering the entire assembly, adorned with various precious carvings. Within the jeweled canopy were countless colors, hanging beautiful silk banners, and from the colors of the banners hung various jeweled bells, with gentle breezes blowing harmoniously, producing beautiful sounds.

逾諸樂，施饌百味備辦都訖。為此變已，與其眷屬恭撿叉手，向佛跪膝而遙啟尊，以其請意嘆詠頌曰：

「慧藏知富積辯德，　　慧達無著明導眾；　慧弘普至不有礙，　　慧上最力降神光。　慧解心行唯大仁！　　當觀十方眾生類；　最上神尊受吾請，　　念啟慈愍唯時屈。　知足無貪而易養，　　祥福審諦聖道師；　善行質信知眾意，　　時節以至可屈尊。　其德普稱行等王，　　造無請友興普念；　至仁清凈逾若空，　　所設辦訖枉神尊！　威御十方猛持世，　　佛事十八而等有；　度眾最首悲踴行，　　愿與其眾時蒙至。　色妙端正相彩身，　　琦好種種花繡文；　志樂歡悅惠法施，　　大仁上導愿察時。　梵聲清凈若雷震，　　鸞鳳哀鳴師子步；　妙音具足悅諸土，　　眾心忻望愿時顧。　佛土三千無等倫，　　弗有能知如來心；　聖尊明睹眾生行，　　所修常應時降此。　知時普應懷權化，　　了達眾生有聖誓；　詳審之行目明好，　　神威撿足愿回光。　眾生甚多普渴仰，　　十力持勢威無慢；　大仁德峻勇而果，　　聖性爾枉升游此。　慚祥備足德最上，　　寧救濟育遍無極；　師友無雙協懷眾，　　化龍億百興有悲。　於世威猛普慈救，　　達知

【現代漢語翻譯】現代漢語譯本超越一切世俗的快樂之後，（信徒）備辦了各種美味佳餚。完成這些準備工作后，他與家人一同恭敬地合起雙手，向佛陀跪下，遙遙地向尊者稟告，用充滿請意的讚頌說道：『智慧如寶藏般豐富，積累了雄辯的德行，智慧通達無礙，光明照耀引導眾人；智慧弘大普遍，沒有阻礙，智慧至上，力量強大，降臨神聖的光芒。智慧理解眾生的心和行為，唯有大仁！應當觀照十方一切眾生；最神聖尊貴的佛陀，接受我的邀請，請您垂念我的請求，慈悲地屈尊降臨。知足少欲容易供養，吉祥有福，審慎明察真諦的聖道導師；善行真實可信，瞭解眾生的心意，時機已經成熟，可以屈尊降臨。您的德行普受稱讚，行為如同國王一般，無需請求也能廣施恩澤，興起普遍的慈念；至仁至善，清凈如同虛空一般，所準備的供養已經完畢，恭請神聖的尊者降臨！威嚴震懾十方，勇猛地護持世間，佛陀的事業十八種都平等具備；度化眾生最為殊勝，以悲憫之心踴躍前行，愿您與您的弟子們，能夠及時降臨。色身美妙端正，具足各種殊勝的相好，如同用鮮花和刺繡點綴一般；心懷喜悅，樂於佈施佛法，大仁大德的導師，愿您明察時機。梵音清凈如同雷鳴，又如鸞鳳哀鳴，行走如獅子一般；美妙的聲音具足，令一切國土都感到喜悅，眾生的心都充滿喜悅和期望，愿您及時顧念。佛土三千世界，沒有可以與之相比的，沒有人能夠完全瞭解如來的心意；聖尊明察眾生的行為，您所修行的，常常應當及時降臨此處。知曉時機，普遍應化，懷有權巧方便，了達眾生，具有神聖的誓願；詳細審察眾生的行為，目光明亮美好，神威具備，愿您迴轉光芒。眾生非常多，普遍渴望仰慕您，具有十種力量，威勢強大而沒有懈怠；大仁大德，高峻而勇猛果敢，聖潔的本性，請您屈尊降臨此處。慚愧和吉祥都具備，德行最為殊勝，寧願救濟養育一切眾生，遍及無邊無際；是無與倫比的導師和朋友，與大眾同心同德，教化龍族億萬，興起無盡的悲憫。在世間威猛而普遍慈悲地救度眾生，通達明瞭……』

【English Translation】 English version Having surpassed all worldly pleasures, (the devotee) prepared various delicious foods. After completing these preparations, he and his family respectfully joined their palms, knelt before the Buddha, and remotely addressed the Venerable One, using praises filled with entreaty, saying: 『Wisdom is as rich as a treasure, accumulating the virtue of eloquence; wisdom is unobstructed, and its light shines to guide all beings; Wisdom is vast and universal, without hindrance; wisdom is supreme, its power is great, descending with divine light. Wisdom understands the hearts and actions of beings, only with great benevolence! One should observe all beings in the ten directions; Most sacred and venerable Buddha, accept my invitation, please be mindful of my request, and compassionately condescend to descend. Content with little, easily nourished, auspicious and blessed, a prudent and discerning teacher of the sacred path of truth; Good deeds are true and trustworthy, understanding the minds of beings, the time is ripe, you may condescend to descend. Your virtue is universally praised, your actions are like a king, bestowing grace even without request, arousing universal compassion; Utmost benevolence and purity, as clear as the void, the prepared offerings are complete, I respectfully invite the sacred Venerable One to descend! Majesty shakes the ten directions, courageously protecting the world, the Buddha's eighteen deeds are equally possessed; Transforming beings is most supreme, advancing with joyful compassion, may you and your disciples be able to descend in time. The physical form is beautiful and upright, possessing all kinds of excellent marks, like being adorned with flowers and embroidery; With a joyful heart, delighting in bestowing the Dharma, a teacher of great benevolence and virtue, may you discern the time. The Brahma sound is pure like thunder, and like the mournful cry of the phoenix, walking like a lion; The wonderful sound is complete, bringing joy to all lands, the hearts of beings are filled with joy and expectation, may you heed us in time. The Buddha-land of three thousand worlds, there is nothing comparable to it, no one can fully understand the mind of the Tathagata (Thus Come One); The Holy One clearly observes the actions of beings, what you cultivate, you should always descend here in time. Knowing the time, universally responding and transforming, possessing skillful means, understanding beings, possessing sacred vows; Examining in detail the actions of beings, eyes bright and beautiful, divine power complete, may you turn your light. Beings are very numerous, universally longing and admiring you, possessing ten powers, majestic and without laziness; Great benevolence and virtue, lofty, courageous, and decisive, sacred nature, please condescend to descend here. Shame and auspiciousness are both possessed, virtue is most supreme, willing to relieve and nurture all beings, extending to the boundless and limitless; You are an unparalleled teacher and friend, with one heart and one mind with the masses, teaching hundreds of millions of dragons, arousing endless compassion. In the world, you are mighty and universally compassionate in saving beings, thoroughly understanding...』

眾行應如意；　開佈散示唯天尊！　　輕舉神足愿時至。」

爾時世尊知阿耨達請時已到，告諸比丘：「著衣持器，差應留守，無熱龍王遙跪啟時，應受半月，宜便即就。」

於時八萬四千菩薩皆大神通德具果辦，弟子二千亦上神足，侍繞世尊周匝而導，至真如來從鷲山頂忽升虛空，神力而進，如其色像身放無數百千之光，遍照三千大千境界普悉晃明。

諸欲、色天皆見世尊揚光無數飛過虛空，自相謂言：「神尊致彼無熱王所，將興法化演奧無極，及使如來為眾圍繞，即彼半月中，多諸天數百千眾，得見世尊又聞法說，緣復觀睹無熱所設莊嚴感變，而令世尊故游到彼。」時諸天子各各發念供養如來，或愿散花、或雨名香、或施天樂以歌佛德；或復懸幢、幡蓋、繒彩率隨如來！

世尊身光照耀煒煒，明逾日月宿凈色凈及諸天光。佛之聖威神耀無量，根定寂靜行遊詳安，釋、梵、四天威變種種，奉敬追侍隨從如來。

於時聖尊到雪山下住止右面，便告賢者大目連言：「汝到無熱王所處宮，當宣告之：『如來已至，時可應入。』」

於是賢者大目犍連承佛神旨，忽遷無熱大池之中，現於虛空去地七丈，化身像者若金翅鳥王，住阿耨達龍王宮上，便告王言：「如來至也。」

彼

【現代漢語翻譯】現代漢語譯本『眾行應如意；開佈散示唯天尊！輕舉神足愿時至。』

這時，世尊知道阿耨達（Anavatapta，無熱惱池）請佛的時機已到，告訴眾比丘：『穿好袈裟，拿著缽，安排好留守的人。無熱龍王遙遠地跪著請求的時候，應該接受半月的供養，現在就去吧。』

當時，八萬四千位菩薩都具有大神通和功德，已經成就果位。他們的兩千位弟子也具有上妙的神足通，侍奉在世尊周圍引導。至真如來從鷲峰山頂忽然升到虛空，以神通力前進。他的色身放出無數百千的光芒，普遍照耀三千大千世界，一切都變得明亮。

諸欲界天和色界天都看見世尊放出無數光芒飛過虛空，他們互相說道：『神尊前往無熱龍王所在之處，將要興起佛法教化，演說深奧無極的道理。而且如來被大眾圍繞，就在這半個月中，許多天人，成百上千，得以見到世尊，又聽聞佛法，並且觀看無熱龍王所設定的莊嚴景象和感應變化，所以才讓世尊特意到那裡。』當時，諸天子各自發愿供養如來，有的愿散花，有的降下名香，有的演奏天樂來歌頌佛的功德；有的懸掛寶幢、幡蓋、繒彩，跟隨在如來身後！

世尊的身光照耀，非常明亮，勝過日月星辰以及諸天之光。佛的聖威和神耀無量無邊，根基穩固，心定寂靜，行走安詳。釋提桓因（Śakra，帝釋天）、梵天（Brahmā）和四大天王以各種威儀變化，奉敬追隨如來。

這時，聖尊到達雪山下，停留在右側，便告訴賢者大目犍連（Mahāmaudgalyāyana）說：『你到無熱龍王所居住的宮殿，應當告訴他：『如來已經到了，現在可以進見了。』』

於是，賢者大目犍連承蒙佛的神力加持，忽然來到無熱大池之中，顯現在距離地面七丈的虛空中，化身成金翅鳥王（Garuda），停留在阿耨達龍王宮殿之上，便告訴龍王說：『如來到了。』

【English Translation】 English version 'May all actions be as desired; May the only honored one open, spread, and reveal! May the time arrive for the light lifting of divine feet.'

At that time, the World-Honored One, knowing that the time for Anavatapta's (Anavatapta, the lake without heat) invitation had arrived, told the Bhikshus (bhikkhus, monks): 'Put on your robes, hold your bowls, arrange for those who should remain behind. When the Anavatapta Dragon King kneels remotely to request, you should accept the half-month offering and go there immediately.'

At that time, eighty-four thousand Bodhisattvas (bodhisattvas, enlightened beings) all possessed great supernatural powers and merits, having accomplished the fruition of their efforts. Their two thousand disciples also possessed supreme supernatural feet, attending and guiding the World-Honored One in all directions. The Tathagata (tathāgata, thus-gone one), the Truly Arrived One, suddenly ascended into the void from the peak of Vulture Peak Mountain, advancing with divine power. His form emitted countless hundreds of thousands of rays of light, universally illuminating the three thousand great thousand worlds, making everything bright.

The Desire Realm and Form Realm heavens all saw the World-Honored One emitting countless rays of light flying through the void. They said to each other: 'The Divine Honored One is going to the place of the Anavatapta Dragon King, intending to raise up the Dharma (dharma, the teachings) and to expound the profound and limitless principles. Moreover, the Tathagata is surrounded by the multitude. Within this half-month, many devas (devas, gods), hundreds and thousands of them, will be able to see the World-Honored One, hear the Dharma, and also behold the adornments and transformations set up by Anavatapta, which is why the World-Honored One is deliberately traveling there.' At that time, the devas each made vows to offer to the Tathagata, some wishing to scatter flowers, some to rain down fragrant incense, some to play heavenly music to sing the praises of the Buddha's virtues; some to hang jeweled banners, canopies, and silken streamers, following the Tathagata!

The World-Honored One's body light shone brilliantly, brighter than the sun, moon, stars, and the pure light of the heavens. The Buddha's sacred majesty and divine radiance were immeasurable, his roots were firm, his mind was still and quiet, his walking was deliberate and peaceful. Śakra (Śakra, Indra), Brahmā (Brahmā, the creator god), and the Four Heavenly Kings, with various majestic transformations, respectfully followed the Tathagata.

At that time, the Holy Honored One arrived at the foot of Snow Mountain, stopping on the right side, and then told the worthy Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's chief disciples): 'Go to the palace where the Anavatapta Dragon King resides, and tell him: 'The Tathagata has arrived, now is the time to enter.''

Thereupon, the worthy Mahāmaudgalyāyana, receiving the Buddha's divine command, suddenly moved into the midst of the Anavatapta Great Lake, appearing in the void seven fathoms above the ground, transforming his body into the form of the Garuda (Garuda, a mythical bird) King, dwelling above the Anavatapta Dragon King's palace, and then told the Dragon King: 'The Tathagata has arrived.'

諸龍眾及婇女等，無不愕然驚恐怖悸，衣毛為豎四之藏竄，展轉相謂：「此池自初無金翅鳥，斯從何來？」

時阿耨達告諸宮人、太子、眷屬而慰之曰：「且各安心勿恐勿怖，此為賢者大目連耳！承如來使興神足變。」

賢者目連到彼告訖，還詣世尊。

時阿耨達便與其眾——諸子、臣民、夫人、婇女——舉宮大小俱而圍繞，各奉名花及美末香，並眾涂香、幢蓋、繒幡、倡伎種種調作相應進迎正覺。

於時世尊！為諸菩薩及眾弟子、天龍、尊神所共圍繞，俱而前至無熱所設廣博座場。如來到已，尋就高顯師子之座，菩薩相次，然後弟子諸眾坐訖。

爾時龍王觀視世尊及諸菩薩、弟子、眾會坐悉而定，興心無量內懷怡悅，輒與其眾手執斟酌，所設饌具逾世甘肥，延有天味肴膳百種，以用供佛、菩薩、弟子並諸眾會，使皆充足。世尊菩薩及諸弟子飯畢，輒各洗盪應器。察眾都訖，時阿耨達即啟如來：「愿聞法說。」

於是世尊日昃時後，便從定起端坐說法。諸來會眾滿千由旬，從地至上中無空缺，天龍、鬼神及人非人，周匝衛繞至真正覺！一切會者各懷踴躍。

無慾行品第五

爾時龍王悅顏進前跪，重白佛：「唯愿世尊！為斯眾會如應說法，令諸一切免離生死，精除相

【現代漢語翻譯】現代漢語譯本：眾龍及婇女等，無不驚愕恐懼，汗毛豎立，四處躲藏，互相說道：『這池中自始就沒有金翅鳥，這是從哪裡來的？』這時，阿耨達（Anavatapta，龍王名）告訴眾宮人、太子、眷屬，安慰他們說：『大家安心，不要害怕，這是賢者大目犍連（Mahāmaudgalyāyana），奉如來之命，施展神通變化。』賢者目犍連到那裡說完，就回到世尊那裡。這時，阿耨達（Anavatapta）便和他的眾人——諸子、臣民、夫人、婇女——全宮上下一起圍繞著，各自拿著名貴的花和美好的末香，以及各種涂香、幢幡、絲綢彩幡、歌舞伎樂等，以相應的禮儀迎接正覺（Sammyak-saṃbuddha，正等覺者）。這時，世尊（Buddha）被諸菩薩（Bodhisattva）及眾弟子、天龍（Nāga）、尊神所圍繞，一起前往無熱（Anavatapta）所設定的廣闊場地。如來（Tathāgata）到達后，就登上高顯的獅子座，菩薩們依次就座，然後弟子們和大眾也都坐下。這時，龍王（Nāgarāja）看到世尊（Buddha）及諸菩薩（Bodhisattva）、弟子、眾會都已安坐，心中無限歡喜，便和他的眾人一起，親自斟酌，所準備的食物超越世間美味，備有天上的美味佳餚百種，用來供養佛（Buddha）、菩薩（Bodhisattva）、弟子以及所有與會者，使大家都得到滿足。世尊（Buddha）、菩薩（Bodhisattva）及諸弟子用飯完畢，各自清洗餐具。察看眾人都已完畢，這時阿耨達（Anavatapta）便稟告如來（Tathāgata）：『希望聽聞佛法。』於是世尊（Buddha）在日頭偏西之後，便從禪定中起身，端坐說法。前來參加法會的眾人遍滿千里，從地面到空中沒有空隙，天龍（Nāga）、鬼神以及人非人等，周匝圍繞著至真正覺（Sammyak-saṃbuddha）！所有與會者都心懷喜悅。無慾行品第五這時，龍王（Nāgarāja）面帶喜色，上前跪拜，再次對佛（Buddha）說：『唯愿世尊（Bhagavān）！為這些與會者如理說法，使一切眾生免離生死，精進消除表相。』

【English Translation】 English version: All the Nāgas (dragons) and their consorts were astonished, terrified, and their hair stood on end. They hid in all four directions, saying to each other, 'This pond has never had a Garuḍa (mythical bird). Where did this one come from?' At that time, Anavatapta (dragon king's name) told the palace women, princes, and relatives, comforting them, 'Be at ease and do not be afraid. This is the worthy Mahāmaudgalyāyana (one of the Buddha's chief disciples)! He is using his supernatural powers at the command of the Tathāgata (Buddha).' The worthy Maudgalyāyana (one of the Buddha's chief disciples), having spoken there, returned to the World-Honored One (Buddha). Then Anavatapta (dragon king's name) and his retinue—his sons, ministers, wives, and consorts—surrounded him, the entire palace, great and small. Each offered famous flowers and fine powdered incense, as well as various scented oils, banners, silk streamers, and various musical performances to welcome the Perfectly Enlightened One (Sammyak-saṃbuddha). At that time, the World-Honored One (Buddha) was surrounded by Bodhisattvas (enlightened beings), disciples, Nāgas (dragons), and honored deities, and together they went to the spacious seat prepared by Anavatapta (dragon king's name). When the Tathāgata (Buddha) arrived, he took his place on the high and prominent lion throne. The Bodhisattvas (enlightened beings) sat in order, and then the disciples and the assembly all sat down. Then the Dragon King (Nāgarāja), seeing that the World-Honored One (Buddha), the Bodhisattvas (enlightened beings), the disciples, and the assembly were all seated, felt immeasurable joy in his heart. He and his retinue personally served the food and drink, which surpassed all worldly delicacies. There were a hundred kinds of heavenly dishes, which were used to offer to the Buddha (Buddha), the Bodhisattvas (enlightened beings), the disciples, and all the attendees, so that everyone was satisfied. After the World-Honored One (Buddha), the Bodhisattvas (enlightened beings), and the disciples had finished eating, they each washed their bowls. After ensuring everyone was finished, Anavatapta (dragon king's name) then addressed the Tathāgata (Buddha), 'I wish to hear the Dharma.' Then, after the sun had passed its zenith, the World-Honored One (Buddha) arose from meditation and sat upright to teach the Dharma. The assembly filled a thousand yojanas (ancient Indian unit of distance), with no space from the ground to the sky. Nāgas (dragons), spirits, and humans and non-humans surrounded the Truly Awakened One (Sammyak-saṃbuddha)! All those present were filled with joy. Chapter Five on the Practice of Non-Desire Then the Dragon King (Nāgarāja), with a joyful expression, stepped forward, knelt, and again said to the Buddha (Buddha), 'May the World-Honored One (Bhagavān)! Teach the Dharma appropriately for this assembly, so that all beings may be freed from birth and death, and diligently eliminate appearances.'

著五陰諸苦，穢垢昧昧勞塵之行，使其永無三毒意結，蒙及龍眾得棄邪冥，伏其心意，弘致至善使有悅豫，深行菩薩。后若如來現有存亡，當使吾等所在國邑護持正法。」於是世尊贊龍王曰：「善哉善哉！阿耨達王！諦聽其義，勤思念之以宣佈示，吾當廣說，令此會眾，多免罪痛根拔雜想、意識志疑，使解普智升游三界。」

時龍王言：「善哉世尊！愿樂廣說，當頂受行。」

是時聖尊告龍王曰：「有一法行，菩薩應者為天、世人甚所敬重。何謂為一？志修深法，以行無慾。何曰深法法行無慾乎？如是，龍王！菩薩依順因緣之無，離二見際知有無者斯見諸法，依著因緣不見有法不由緣生，彼作此念：『其依因緣，斯無依緣，彼不依魔。其依緣者，彼不言吾，亦不言我。又其依緣中無我我，依緣無主亦無執守。』其依順緣瞭解起生，速易得致四依之念。何謂為四？依于至義而不文飾，依于慧行不為識念，依順義經不依攀緣，依念於法而不為人。

「彼何謂義？何等為慧？云何順義？何謂念法？義謂空義；不受妄見無相之義；不著念識無愿之義，不著三界無數之義，不著于數；又復義者，於法非法而無其二，音聲無得，念想無念，法處無住，用無人故，命壽言聲偽無所有。又復為義，其法義者為無慾義

{ "translations": [ "現代漢語譯本：\「他們厭惡五陰（色、受、想、行、識，構成人的五種要素）帶來的各種痛苦，以及污穢、昏暗、勞累和塵世的行為，使他們永遠沒有貪、嗔、癡三毒的意念糾結，庇護龍族擺脫邪惡和黑暗，降伏他們的心意，弘揚至善，使他們心生喜悅，深入修行菩薩道。將來如果如來（佛）示現有生有滅，應當使我們所在的國家和城邑護持正法。\」於是世尊讚歎龍王說：\「好啊！好啊！阿耨達王（Anavatapta，無熱惱池龍王）！仔細聽取其中的含義，勤奮思考並宣揚它，我將廣泛地解說，使這裡的聽眾，多數免除罪惡的痛苦，根除各種雜念，意識和意志的疑惑，使他們理解普遍的智慧，昇華遊歷三界（欲界、色界、無色界）。\」", "當時龍王說：\「太好了，世尊！我樂意聽您廣泛地解說，一定恭敬地接受並實行。\」", "這時世尊告訴龍王說：\「有一種法行，菩薩應當修習，會受到天人和世人的尊敬。什麼叫做\『一\』呢？就是立志修習深奧的佛法，從而達到無慾的境界。什麼叫做\『深法法行無慾\』呢？像這樣，龍王！菩薩順應因緣的空性，遠離有和無兩種極端的見解，認識到有和無的實相，就能見到諸法的實相，明白諸法都是依因緣而生，沒有哪一種法不是由因緣產生的。他們這樣想：\『依靠因緣，就是沒有依靠；沒有依靠，就不會被魔所控制。依靠因緣的人，不會說\『我\』，也不會說\『我的\』。而且在因緣中沒有\『我\』和\『我的\』，依靠因緣就沒有主宰，也沒有執著。\』能夠順應因緣，瞭解諸法的生起，就能迅速地獲得四種依靠的念頭。什麼叫做四種依靠呢？依靠究竟的真義而不注重文飾，依靠智慧的行動而不為意識所迷惑，依靠符合真義的經典而不依靠攀緣，依靠對佛法的正念而不依靠人。", "「什麼叫做\『義\』？什麼叫做\『慧\』？怎樣叫做\『順義\』？什麼叫做\『念法\』？\『義\』是指空性的真義；不接受虛妄的見解，是無相的真義；不執著于念頭和意識，是無愿的真義；不執著於三界，是無數的真義，不執著于數量；而且，\『義\』是指對於法和非法沒有分別，音聲不可得，念想沒有念頭，法處沒有住處，作用是因為沒有人，壽命、言語、聲音都是虛假的，沒有實在的。\』而且，\『義\』是指，佛法的真義就是無慾的真義。」" ], "english_translations": [ "English version: 'They detest the various sufferings of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person), as well as the defilement, darkness, toil, and worldly actions, so that they will never have the mental entanglement of the three poisons (greed, hatred, and delusion), protect the Naga (dragon) race from evil and darkness, subdue their minds, promote the ultimate good, make them rejoice, and deeply practice the Bodhisattva path. In the future, if the Tathagata (Buddha) manifests existence and extinction, we should make our countries and cities uphold the Dharma (Buddhist teachings).』 Then the World Honored One praised the Naga King, saying, 『Good! Good! Anavatapta King (Anavatapta, the Naga King of the Anavatapta Lake)! Listen carefully to its meaning, diligently think about it and proclaim it, I will explain it extensively, so that the audience here can mostly be freed from the pain of sin, eradicate all kinds of distracting thoughts, doubts of consciousness and will, so that they can understand universal wisdom, and ascend and travel through the three realms (the desire realm, the form realm, and the formless realm).』", "At that time, the Naga King said, 『Excellent, World Honored One! I am happy to hear your extensive explanation, and I will respectfully accept and practice it.』", "At this time, the World Honored One told the Naga King, 『There is a Dharma practice that Bodhisattvas should cultivate, and they will be respected by gods and humans. What is called 『one』? It is to aspire to cultivate profound Dharma, thereby achieving a state of desirelessness. What is called 『profound Dharma practice of desirelessness』? Like this, Naga King! Bodhisattvas, in accordance with the emptiness of conditions, stay away from the two extreme views of existence and non-existence, recognize the reality of existence and non-existence, and can see the reality of all dharmas, understand that all dharmas arise from conditions, and no dharma is not produced by conditions. They think like this: 『Relying on conditions is the same as having no reliance; without reliance, one will not be controlled by demons. Those who rely on conditions will not say 『I』 or 『mine』. Moreover, in conditions there is no 『I』 or 『mine』, relying on conditions there is no master, and no attachment.』 Being able to accord with conditions and understand the arising of all dharmas, one can quickly obtain the four reliances. What are the four reliances? Relying on the ultimate meaning without focusing on embellishment, relying on wise actions without being confused by consciousness, relying on scriptures that conform to the true meaning without relying on clinging, and relying on right mindfulness of the Dharma without relying on people.』", "『What is called 『meaning』? What is called 『wisdom』? What is called 『conforming to meaning』? What is called 『mindfulness of Dharma』? 『Meaning』 refers to the true meaning of emptiness; not accepting false views is the true meaning of no-form; not being attached to thoughts and consciousness is the true meaning of no-wish; not being attached to the three realms is the true meaning of the countless, not being attached to numbers; moreover, 『meaning』 refers to the fact that there is no distinction between Dharma and non-Dharma, sound cannot be obtained, thought has no thought, Dharma place has no dwelling place, action is because there is no person, life, speech, and sound are all false, and there is nothing real.』 Moreover, 『meaning』 refers to the fact that the true meaning of the Dharma is the true meaning of desirelessness." ] }

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「何謂菩薩為法義？其無眼色、耳聲、鼻香、舌味、身更、心法之義；不生色義，不滅色義；不為痛、想、行、識之義，亦不生滅識行之義；亦不欲、色、無色之義，亦不生滅欲、色、無色義；亦不我義，亦無我見、著人之義；不有人義，亦不著人見入之義；亦不著入有佛身義，亦不法字著入之義，不數計會有著入義；亦復不有施、戒、忍、進、定、智著義。曉入一切諸法之義，是謂菩薩為法義也。其從是義而不有退，是謂為義。

「彼何謂慧？曰：苦無生慧；習無念慧；盡都盡慧；道無志慧。于陰幻法諸性法性而無毀慧；在於諸情空取為慧，解入諸法明瞭眾生，根滿具慧志念無忘。于諸止意不意無念；于諸斷意等善不善；于其神足身心建慧；又于諸根了輕重慧；于諸覺意覺諸法慧；而於諸力已降調慧。道為無數于滅寂慧，觀別法慧，始不生慧，來不至慧，中無住慧；于身像慧，言以響慧，心法幻慧，是謂菩薩明達智慧。

「又何謂為順導義經？從是因緣而起然者，滅于愚癡、滅于老死、無我，而然于無我、人及與命壽，深解諸物。若如來、我皆非真法，而然於三脫之門也。等於三世求三無著，所謂諸法見都無生，視了知者，而得等滅，離俗情態，菩薩來智，慧度無極，于諸意念而無疑惑，應

【現代漢語翻譯】現代漢語譯本「什麼是菩薩的『為法義』呢？那就是對於眼、色，耳、聲，鼻、香，舌、味，身、觸，意、法這些概念，不執著於它們的意義；不認為『色』會產生，也不認為『色』會滅亡；不執著于苦受、思想、行為、意識的意義，也不認為意識、行為會產生或滅亡；不執著于欲界、色界、無色界的意義，也不認為欲界、色界、無色界會產生或滅亡；不執著于『我』的意義，也不執著于認為有『我』的見解，不執著于『人』的意義；也不執著于認為有『人』的見解並沉溺其中；不執著于佛身的存在，也不執著于文字的表述，不執著于數量和計算；也不執著于佈施、持戒、忍辱、精進、禪定、智慧這些行為的意義。能夠理解和領悟一切諸法的真正含義，這就是所謂的菩薩的『為法義』。能夠始終堅持這種理解而不退轉，這就叫做『為義』。

「什麼是智慧呢？那就是對於『苦』，能夠認識到它本無生起；對於『集』（苦的根源），能夠認識到它本無念想；對於『滅』（苦的止息），能夠認識到它是完全的止息；對於『道』（達到止息的道路），能夠認識到它本無意志。對於五陰（色、受、想、行、識）的虛幻和諸法的自性，能夠不加以譭謗；對於諸種情感，能夠認識到它們是空虛的執取，從而獲得智慧；能夠理解和領悟諸法，明白眾生的根器，圓滿具備智慧，意志堅定，念念不忘。對於各種止息的意念和非止息的意念，都能夠不起念想；對於各種斷除的意念，無論是善還是不善，都能夠平等對待；對於神通和禪定，能夠身心堅定地建立智慧；對於諸根（眼、耳、鼻、舌、身、意），能夠了解它們的輕重緩急；對於各種覺悟的意念，能夠覺悟諸法的實相；對於各種力量，能夠降伏和調伏它們。對於達到寂滅的道路，能夠認識到它是無數的；能夠觀照和分別諸法；能夠認識到事物本不生起；認識到事物本來沒有來處；認識到事物沒有停留在中間的狀態；能夠認識到身體的虛幻；認識到言語只是聲音的表達；認識到心和法都是虛幻的。這就是所謂的菩薩明達的智慧。

「什麼又是『順導義經』呢？那就是從因緣生起的道理出發，熄滅愚癡，熄滅老死，認識到無我，從而燃起對無我的認識，以及對人和壽命的深刻理解。認識到如來和我都不是真實的法，從而開啟通往三解脫門（空、無相、無作）的道路。在過去、現在、未來三世中，尋求三種無所執著的境界，也就是認識到諸法本無生起，觀察和了解事物的人，能夠獲得平等的寂滅，遠離世俗的情態，菩薩由此生起智慧，智慧達到無極的境界，對於各種意念不再有疑惑，應該這樣做。

【English Translation】 English version 『What is meant by a Bodhisattva's 『meaning of acting for the Dharma (法義)』? It is the meaning of not being attached to the concepts of eye and form (色), ear and sound (聲), nose and smell (香), tongue and taste (味), body and touch (更), mind and Dharma (法); not thinking that 『form (色)』 arises, nor thinking that 『form (色)』 ceases; not being attached to the meaning of suffering (痛), thought (想), action (行), consciousness (識), nor thinking that consciousness (識) and action (行) arise or cease; not being attached to the meaning of the desire realm (欲), form realm (色), and formless realm (無色), nor thinking that the desire realm (欲), form realm (色), and formless realm (無色) arise or cease; not being attached to the meaning of 『self (我)』, nor being attached to the view of having a 『self (我)』, not being attached to the meaning of 『person (人)』; nor being attached to the view of having a 『person (人)』 and indulging in it; not being attached to the existence of the Buddha's body, nor being attached to the expression of words, not being attached to quantity and calculation; nor being attached to the meaning of actions such as giving (施), keeping precepts (戒), patience (忍), diligence (進), meditation (定), and wisdom (智). Being able to understand and comprehend the true meaning of all Dharmas, this is what is called a Bodhisattva's 『meaning of acting for the Dharma (法義)』. Being able to consistently adhere to this understanding without regressing, this is called 『acting for the meaning (為義)』.』

『What is wisdom (慧)? It is the wisdom of recognizing that 『suffering (苦)』 inherently does not arise; the wisdom of recognizing that 『accumulation (習)』 (the root of suffering) inherently has no thought; the wisdom of recognizing that 『cessation (盡)』 (the cessation of suffering) is complete cessation; the wisdom of recognizing that 『the path (道)』 (the path to cessation) inherently has no will. Regarding the illusion of the five aggregates (五陰) (form (色), feeling (受), thought (想), action (行), consciousness (識)) and the nature of all Dharmas, having wisdom without slandering them; regarding all emotions, recognizing that they are empty attachments, thereby gaining wisdom; being able to understand and comprehend all Dharmas, understanding the faculties of sentient beings, fully possessing wisdom, having a firm will, and being mindful without forgetting. Regarding various thoughts of cessation and thoughts of non-cessation, not giving rise to thoughts; regarding various thoughts of cutting off, whether good or bad, being able to treat them equally; regarding supernatural powers (神足) and meditation, firmly establishing wisdom in body and mind; regarding the faculties (諸根) (eye, ear, nose, tongue, body, mind), being able to understand their importance; regarding various thoughts of enlightenment, being able to awaken to the true nature of all Dharmas; regarding various powers, being able to subdue and tame them. Regarding the path to reaching tranquility, recognizing that it is countless; being able to observe and distinguish all Dharmas; being able to recognize that things inherently do not arise; recognizing that things inherently have no origin; recognizing that things do not remain in the middle state; being able to recognize the illusion of the body; recognizing that words are merely expressions of sound; recognizing that the mind and Dharma are illusory. This is what is called the Bodhisattva's clear and penetrating wisdom.』

『What is the 『Sutra that guides in accordance with the meaning (順導義經)』? It is starting from the principle of arising from conditions, extinguishing ignorance, extinguishing old age and death, recognizing no-self (無我), thereby igniting the recognition of no-self (無我), as well as a deep understanding of people and lifespan. Recognizing that the Tathagata (如來) and self (我) are not true Dharma, thereby opening the path to the three doors of liberation (三脫之門) (emptiness, signlessness, non-action). In the past, present, and future three times, seeking the three realms of non-attachment, which is recognizing that all Dharmas inherently do not arise, those who observe and understand things are able to obtain equal tranquility, being far from worldly states, the Bodhisattva thus arises wisdom, wisdom reaches the realm of infinity, no longer having doubts about various thoughts, one should do so.』

入是行，斯謂順義；無所去至亦無從來，泥洹無為不有去至，是謂順義。

「何謂如法？若諸如來興與不興法身常住，是謂如來如如本無而無增減，不二無二真際法性，謂之如法。不毀行報無行報法，斯謂如法。大乘者由六度無極；緣一覺乘從因緣脫；聲聞之乘依音聲脫，是謂如法。施致大福；戒得生天；博聞多智；定念致脫，斯謂如法。從行不修興有生死，行之純至而立無為，如法之謂。愚以欲力；智則慧力，斯謂如法。其一切法悉依法性。

「如此，龍王！其依因緣而起生者，斯則應得四依之念，其依因緣彼則不依斷著有無，是謂：其見因緣起者，斯見諸法；其見法者，斯見如來！所以者何？因緣乎。龍王！等起無起，法于非法等而無著。又如來者！亦為無著因緣之起，亦無有起，法不可得，覺其法者，斯則如來！于因緣起，慧眼見之；慧眼見者，斯則諸法；見諸法者，斯則如來！是謂：其見因緣起者，斯則見法，其見法者斯見如來！

「又如來者以法見法。如是，龍王！若以此法行應脫者，斯謂菩薩而無慾行。

「又呼龍王！無慾菩薩不作欲習，悅樂賢聖舍非賢聖，勤慕興護于賢聖種，廣合諸慧為法作護，修于博聞志樹無忘。不捨戒身，智身無傾，定身不動，于其慧身得善堅住，脫慧

【現代漢語翻譯】現代漢語譯本入是行，這被稱為順義（符合正義）；無所去至，也無從來，泥洹（涅槃）的無為境界並非沒有去處和來處，這被稱為順義。

『什麼叫做如法？如果諸如來出現與不出現，法身（Dharmakaya）常住不變，這被稱為如來如如不動，本來沒有增減，不二無二的真際法性，就叫做如法。不毀壞行報，沒有行報的法，這被稱為如法。大乘（Mahayana）修行者通過六度無極（六波羅蜜，Six Paramitas）；憑藉一覺乘從因緣中解脫；聲聞（Sravaka）之乘依靠音聲解脫，這被稱為如法。佈施帶來大福；持戒得到生天；博聞增長智慧；禪定和正念帶來解脫，這被稱為如法。從修行不修到興起有生死，修行純粹達到無為的境界，這就是如法。愚人依靠慾望的力量；智者依靠智慧的力量，這被稱為如法。一切法都依據法性（Dharmata）。』

『如此，龍王（Nagaraja）！那些依靠因緣而生起的事物，就應該得到四依之念（四念住，Four Foundations of Mindfulness），那些依靠因緣的人，他們不依賴、不執著于有無，這就是說：看到因緣生起的人，就看到了諸法；看到諸法的人，就看到了如來（Tathagata）！為什麼呢？因為因緣的緣故。龍王！平等生起與無生起，法與非法平等而沒有執著。而且如來！也是沒有執著的因緣生起，也沒有生起，法不可得，覺悟到法的人，就是如來！對於因緣生起，用慧眼觀察；用慧眼觀察的人，就看到了諸法；看到諸法的人，就看到了如來！這就是說：看到因緣生起的人，就看到了法，看到法的人就看到了如來！』

『而且如來以法見法。如此，龍王！如果用這種法修行應該解脫，這就叫做菩薩（Bodhisattva）而沒有慾望的行為。』

『又呼喚龍王！沒有慾望的菩薩不做慾望的習氣，喜悅和樂於賢聖，捨棄非賢聖，勤奮愛慕和守護賢聖的種子，廣泛彙集各種智慧為法作守護，修習博聞強記，立志樹立不忘失的品質。不捨棄戒身（Sila-kaya），智慧之身（Jnana-kaya）不傾斜，禪定之身（Samadhi-kaya）不動搖，對於他的慧身（Prajna-kaya）得到良好和堅固的安住，解脫智慧。』

【English Translation】 English version Entering into this practice is called 'following righteousness'; there is nowhere to go and nothing to come from, Nirvana's non-action is not without going and coming, this is called 'following righteousness'.

'What is called 'according to the Dharma'? Whether the Tathagatas arise or not, the Dharmakaya (法身, Body of Dharma) always abides, this is called the Tathagata's suchness, originally without increase or decrease, the non-dual and without-second true reality of Dharmata (法性, Dharma-nature), is called 'according to the Dharma'. Not destroying the retribution of actions, the Dharma without the retribution of actions, this is called 'according to the Dharma'. The Mahayana (大乘, Great Vehicle) practitioners rely on the Six Paramitas (六度無極, Six Perfections); relying on the One Vehicle of Awakening, they are liberated from conditions; the Sravaka (聲聞, Hearer) Vehicle relies on sound for liberation, this is called 'according to the Dharma'. Giving leads to great blessings; keeping precepts leads to rebirth in heaven; extensive learning leads to great wisdom; concentration and mindfulness lead to liberation, this is called 'according to the Dharma'. From practice without cultivation to the arising of birth and death, practice purely reaching the state of non-action, this is called 'according to the Dharma'. Fools rely on the power of desire; the wise rely on the power of wisdom, this is called 'according to the Dharma'. All Dharmas are based on Dharmata (法性, Dharma-nature).'

'Thus, Nagaraja (龍王, Dragon King)! Those things that arise dependent on conditions should attain the Four Foundations of Mindfulness (四依之念, Four Establishments of Mindfulness), those who rely on conditions, they do not rely on or cling to existence or non-existence, this is to say: those who see the arising of conditions see all Dharmas; those who see Dharmas see the Tathagata (如來, Thus Come One)! Why? Because of conditions. Nagaraja! Equal arising and non-arising, Dharma and non-Dharma are equal without attachment. Moreover, the Tathagata! Is also the arising of conditions without attachment, and there is no arising, Dharma is unattainable, those who awaken to the Dharma are the Tathagata! Regarding the arising of conditions, observe with the eye of wisdom; those who observe with the eye of wisdom see all Dharmas; those who see all Dharmas see the Tathagata! This is to say: those who see the arising of conditions see the Dharma, those who see the Dharma see the Tathagata!'

'Moreover, the Tathagata sees Dharma with Dharma. Thus, Nagaraja! If one should be liberated by practicing this Dharma, this is called a Bodhisattva (菩薩, Enlightenment Being) without the actions of desire.'

'Again, calling to Nagaraja! A Bodhisattva without desire does not engage in the habits of desire, delights in and rejoices in the virtuous and holy, abandons the non-virtuous and unholy, diligently cherishes and protects the seeds of the virtuous and holy, widely gathers all wisdom to protect the Dharma, cultivates extensive learning and establishes a mind of non-forgetfulness. Does not abandon the Sila-kaya (戒身, body of morality), the Jnana-kaya (智身, body of wisdom) does not falter, the Samadhi-kaya (定身, body of concentration) is unmoving, and in his Prajna-kaya (慧身, body of wisdom) attains good and firm abiding, liberating wisdom.'

見身強固難轉，脫慧見故。

「又復龍王！無慾菩薩得無數佛正法度義，亦具無數諸佛要慧，又果無盡諸佛之辯，得通無量諸佛神足，因致無數諸佛權解，普入無量眾生之行，遊過無數諸佛國土，因見無數百千如來，緣得聽聞無數諸法，得無數義達無數慧，曉無數行度無數眾。

「若是，龍王！無慾菩薩常應清凈，消盡眾穢德不可量，三界自由不有所著。何則然者？以其無慾自從心生。

「有三事從心出生。何謂為三？從其欲生，又從愛生，亦由起生。復有三生：觀于起生，又觀起生，又觀所行觀心無處。又復三生：滅寂專一，曉解于觀，如法隨行。又復三生：德備仁調，以為寂靜，從行勤生。又復三事：從於行直，而無有諂，仁慈調忍。復有三事：無沉吟疑，順善不粗，志足易養。又復三事：從其空生，又復無想，亦由無愿。又復三事：心之所生諸法無常從其心生，諸法皆苦亦由心生，諸法無我亦從心生。復有三事：而從心生諸法無常，諸法無我，滅盡無為。皆從心生。

「如其，龍王！菩薩！等滅亦由心生，謂：其不捨普智心，行等一切，以大慈故；不捨眾生，大悲心故；不厭生死，用大喜故；等離喜怒，以大護故；所有慧施不望報故；眾戒學行德義備故。內免己過不論彼短，能忍眾生

【現代漢語翻譯】現代漢語譯本：見到身體強壯難以轉變，是因為脫離了智慧的見解的緣故。

『此外，龍王！無慾菩薩（Wuyu Bodhisattva，指沒有慾望的菩薩）獲得了無數佛的正法度化之義，也具備了無數諸佛的重要智慧，還獲得了無盡諸佛的辯才，得到了通達無量諸佛的神足，因此獲得了無數諸佛的權巧方便的理解，普遍進入無量眾生的行為，遊歷過無數諸佛的國土，因此見到了無數百千如來（Tathagata，佛的稱號之一），因緣際會聽聞了無數諸法，獲得了無數的義理，通達了無數的智慧，瞭解了無數的修行，度化了無數的眾生。

『如果是這樣，龍王！無慾菩薩應當常常保持清凈，消除所有污穢，其功德不可衡量，在三界（Trailokya，欲界、色界、無色界）中自由自在，沒有任何執著。為什麼會這樣呢？因為他的無慾是從內心產生的。

『有三件事是從內心產生的。哪三件呢？從慾望產生，又從愛產生，也由嗔恨產生。又有三種生：觀察嗔恨的產生，又觀察嗔恨的產生，又觀察所行之處，觀察內心無處可尋。又有一種三生：滅除寂靜專一，瞭解觀想，如法隨行。又有三種生：德行完備，仁慈善良調和，以寂靜為目標，從勤奮修行中產生。又有三件事：從行為正直產生，而沒有諂媚，仁慈調順忍耐。又有三件事：沒有沉吟懷疑，順從善良而不粗暴，志向滿足容易養活。又有三件事：從空性（Sunyata，佛教中的一個重要概念，指一切事物沒有固定不變的自性）產生，又從無想產生，也由無愿產生。又有三件事：心所產生的諸法無常，從心產生；諸法皆苦，也由心產生；諸法無我，也從心產生。又有三件事：從心產生，諸法無常，諸法無我，滅盡無為，都從心產生。

『就像這樣，龍王！菩薩的平等滅除也是由心產生的，指的是：不捨棄普遍智慧的心，平等對待一切，因為有大慈悲的緣故；不捨棄眾生，因為有大悲心的緣故；不厭惡生死輪迴，因為有大喜悅的緣故；平等地遠離喜怒，因為有大護衛的緣故；所有智慧的佈施不期望回報的緣故；眾戒學行德義完備的緣故。內心避免自己的過錯，不議論別人的缺點，能夠忍受眾生。

【English Translation】 English version: Seeing the body as strong and difficult to change is due to being detached from the wisdom of insight.

'Furthermore, Dragon King! The Wuyu Bodhisattva (Wuyu Bodhisattva, meaning the Bodhisattva without desires) has obtained countless Buddhas' Righteous Dharma of deliverance, also possesses countless Buddhas' essential wisdom, and also obtains the inexhaustible eloquence of all Buddhas, attains the unobstructedness of immeasurable Buddhas' supernatural powers, thereby acquiring countless Buddhas' skillful means of understanding, universally enters the practices of immeasurable sentient beings, travels through countless Buddhas' lands, thereby seeing countless hundreds of thousands of Tathagatas (Tathagata, one of the titles of the Buddha), through causes and conditions hearing countless Dharmas, obtaining countless meanings, understanding countless wisdoms, knowing countless practices, and delivering countless beings.

'If that is so, Dragon King! The Wuyu Bodhisattva should always maintain purity, eliminating all defilements, his merits are immeasurable, being free in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) without any attachments. Why is this so? Because his lack of desire arises from the mind.

'There are three things that arise from the mind. What are the three? Arising from desire, also arising from love, and also arising from hatred. There are also three births: observing the arising of hatred, also observing the arising of hatred, and also observing where it goes, observing that the mind has nowhere to be found. There is also a threefold birth: extinguishing, being still, being focused, understanding contemplation, and practicing accordingly. There are also three births: virtue being complete, kindness being harmonious, taking stillness as the goal, arising from diligent practice. There are also three things: arising from upright conduct, without flattery, kindness, gentleness, and patience. There are also three things: without hesitation or doubt, following goodness without being coarse, being content and easy to nourish. There are also three things: arising from emptiness (Sunyata, an important concept in Buddhism, referring to the lack of inherent existence of all phenomena), also arising from non-thought, and also arising from non-desire. There are also three things: the impermanence of all phenomena arising from the mind, arising from the mind; all phenomena are suffering, also arising from the mind; all phenomena are without self, also arising from the mind. There are also three things: arising from the mind, the impermanence of all phenomena, the non-self of all phenomena, extinction and non-action, all arise from the mind.

'Just like that, Dragon King! The Bodhisattva's equal extinction also arises from the mind, referring to: not abandoning the mind of universal wisdom, treating everything equally, because of great compassion; not abandoning sentient beings, because of great pity; not being weary of birth and death, because of great joy; equally distancing oneself from joy and anger, because of great protection; all giving of wisdom without expecting reward; the complete virtue of all precepts, learning, practice, and meaning. Inwardly avoiding one's own faults, not discussing others' shortcomings, being able to endure sentient beings.'

諸不善行，欲令彼人心固金剛，合集眾善諸德之本，身命無惜得致一切，諸定正受心無勞惓，不以正受而有所生，曉智以權順隨眾生，以其諦慧度諸志脫。欲達聲聞、緣覺乘者，顯唸佛法求諸佛法，心能忍苦廣宣法故，眾利敬養蔑而棄之，志具諸相德行無厭，充滿智慧博勤多聞。習善友故值善知識；用謙敬故得應謙行；降自大故以降自大；志行備故具滿意行；用無諂故以離諂者；言行應故以其無欺；修誠信故以住信言；離眾欺故滅除妄語；生誠信故降心於信。如是，龍王！其有菩薩而生是心，斯謂無慾。

「又復龍王！無慾菩薩，魔不能得其限便也。所以者何？以彼菩薩應無限故，而亦不行有限之法。彼何謂為是限法乎？欲淫、恚、癡斯皆有限，菩薩於是不有所著，以此謂之為無限也。聲聞、緣覺其乘有限，菩薩住于普智心者，魔終不能得其限便。有念無念念想有限，菩薩以離眾念之應。如此菩薩，魔不能得其限便也。

「如是，龍王！有二魔事，而是菩薩當深覺之，亦當遠離。何謂二事？于其師友無恪敬心，而自處大貢高蔑人，是謂為二。又二魔事：舍菩薩六度無極藏，心返喜樂親行聲聞及緣覺法。復有二事。何等為二？無其智慧而欲行權，與諸墮著望見眾生樂相狎習，復有二事：寡聞少智自以慧達，

【現代漢語翻譯】現代漢語譯本對於各種不善的行為，想要讓那個人的心像金剛一樣堅定，彙集各種善良和德行的根本，不吝惜身命去獲得一切，各種禪定和正確的領受心中沒有疲倦，不因為正確的領受而產生任何執著，運用智慧和權宜之計來順應眾生，用真實的智慧來度脫各種心志的束縛。想要達到聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的乘）和緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而證悟的乘）的修行者，要顯明唸佛之法，尋求諸佛之法，內心能夠忍受痛苦，廣泛宣揚佛法，對於各種利益和恭敬供養輕視而捨棄，心志具備各種殊勝的相，德行沒有厭倦，充滿智慧，博學勤奮，聽聞很多佛法。因為親近善友的緣故，值遇善知識（Kalyāṇa-mitra，引導人們走上正道的良師益友）；因為運用謙虛恭敬的緣故，得到應有的謙遜行為；降伏自己的傲慢，從而降伏他人的傲慢；因為心志和行為都具備的緣故，具備令人滿意的行為；因為沒有諂媚的緣故，遠離諂媚之人；言語和行為一致的緣故，因為沒有欺騙；修習誠信的緣故，安住于真實的言語；遠離各種欺騙的緣故，滅除虛妄的言語；生起誠信的緣故，降伏內心使其信服。像這樣，龍王（Nāgarāja）！如果有菩薩生起這樣的心，這就叫做無慾。

『此外，龍王（Nāgarāja）！無慾的菩薩，魔（Māra）不能找到他的弱點和機會。為什麼呢？因為那位菩薩應該具有無限的境界，而且也不實行有限的法。那麼，什麼是有限的法呢？慾望、淫慾、嗔恚、愚癡，這些都是有限的，菩薩對於這些沒有執著，因此這被稱為無限。聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的乘）和緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而證悟的乘）的境界是有限的，菩薩安住于普遍智慧的心，魔（Māra）始終不能找到他的弱點和機會。有念和無念、念想都是有限的，菩薩已經遠離各種念頭的束縛。這樣的菩薩，魔（Māra）不能找到他的弱點和機會。』

『像這樣，龍王（Nāgarāja）！有兩種魔事，而這位菩薩應當深刻地覺察它們，也應當遠離它們。什麼是兩種魔事？對於自己的師長和朋友沒有恭敬心，而自以為是，貢高我慢，輕視他人，這就是兩種魔事。又有兩種魔事：捨棄菩薩六度波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的寶藏，內心反而喜歡親近和修行聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）以及緣覺（Pratyekabuddha，通過自身觀察因緣而證悟的修行者）的法。又有兩種魔事。什麼是兩種魔事？沒有智慧卻想要行使權宜之計，與那些墮落執著，希望看到眾生快樂之相的人親近狎昵。又有兩種魔事：孤陋寡聞，缺少智慧，卻自以為已經通達。』

【English Translation】 English version Regarding all unwholesome actions, wishing to make that person's mind as firm as diamond, gathering together the root of all goodness and virtues, not sparing life to attain everything, in all samādhis (samādhi, meditative absorption) and right reception, the mind is without weariness, not generating any attachment because of right reception, using wisdom and expedient means to accord with sentient beings, using true wisdom to liberate from the bonds of various aspirations. Those who wish to attain the Śrāvakayāna (Śrāvakayāna, the vehicle of those who attain enlightenment by hearing the Dharma) and Pratyekabuddhayāna (Pratyekabuddhayāna, the vehicle of those who attain enlightenment through self-realization), should manifest the Dharma of mindfulness of the Buddha, seek the Dharmas of all Buddhas, the mind should be able to endure suffering, widely proclaim the Dharma, despise and abandon all benefits and respectful offerings, the aspiration should possess all excellent characteristics, virtues without weariness, full of wisdom, learned and diligent, hearing much Dharma. Because of associating with good friends, encountering good teachers (Kalyāṇa-mitra, virtuous friends who guide one on the right path); because of using humility and respect, obtaining the appropriate humble conduct; subduing one's own arrogance, thereby subduing the arrogance of others; because aspiration and conduct are both complete, possessing satisfactory conduct; because of being without flattery, staying away from flatterers; because speech and action are consistent, being without deception; cultivating sincerity and trustworthiness, abiding in truthful speech; staying away from all deception, eliminating false speech; generating sincerity and trustworthiness, subduing the mind to believe. Thus, Nāgarāja (Nāgarāja)! If a Bodhisattva generates such a mind, this is called non-desire.

'Furthermore, Nāgarāja (Nāgarāja)! A Bodhisattva without desire, Māra (Māra) cannot find his weaknesses and opportunities. Why? Because that Bodhisattva should possess limitless realms, and also does not practice limited Dharmas. Then, what are the limited Dharmas? Desire, lust, anger, ignorance, these are all limited, the Bodhisattva has no attachment to these, therefore this is called limitless. The realms of Śrāvakayāna (Śrāvakayāna, the vehicle of those who attain enlightenment by hearing the Dharma) and Pratyekabuddhayāna (Pratyekabuddhayāna, the vehicle of those who attain enlightenment through self-realization) are limited, the Bodhisattva abides in the mind of universal wisdom, Māra (Māra) can never find his weaknesses and opportunities. Having thoughts and not having thoughts, thoughts are all limited, the Bodhisattva has already distanced himself from the bonds of various thoughts. Such a Bodhisattva, Māra (Māra) cannot find his weaknesses and opportunities.'

'Thus, Nāgarāja (Nāgarāja)! There are two kinds of Māra's affairs, and this Bodhisattva should deeply perceive them, and should also stay away from them. What are the two kinds of Māra's affairs? Having no respect for one's teachers and friends, but being self-righteous, arrogant, and looking down on others, these are the two kinds of Māra's affairs. There are also two kinds of Māra's affairs: abandoning the treasure of the Bodhisattva's six pāramitās (ṣaṭ pāramitā, giving, morality, patience, effort, meditation, wisdom), the mind instead likes to be close to and practice the Dharmas of Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment through self-realization). There are also two kinds of Māra's affairs. What are the two kinds of Māra's affairs? Having no wisdom but wanting to exercise expedient means, being close and intimate with those who are fallen and attached, hoping to see the happy appearances of sentient beings. There are also two kinds of Māra's affairs: being ignorant and lacking wisdom, but thinking that one has already understood.'

雖有通博于中自大。又復二事：于德甚少妄生尊貴，若修德行而樂小乘。復有二事：正法不護，不度眾生。復有二事：志不樂習於諸菩薩及眾通達明智者俱，專行誹謗清高菩薩，主為法師數興蔽礙；又障師訓而多諛諂。又二魔事：舍諸德本，心存不德。復有二事：雖在閑居懷想三毒志常憒鬧，若游國邑有貪利心。復有二事：為非其人說深要法，應當為說而反不說。復有二事：不覺魔事，遠離普智意數錯亂。如是，龍王！其諸魔事色像若斯，無慾菩薩而永無此。

「又復龍王！若有菩薩修于清凈行應無慾，當致菩薩十六大力，以此諸力降調己志以化眾生。何謂菩薩十六力耶？曰：得志力、意力、行力、慚力、強力、持力、慧力、德力、辯力、色力、身力、財力、心力、神力、弘法之力、伏諸魔力。無慾菩薩得是菩薩十六大力。

「何謂菩薩為志力耶？如是，龍王！菩薩志力能覽諸佛一切所說總而持之，是謂志力。斯菩薩意應諸佛行，于諸眾生而無斷礙，是謂意力。能達一切音聲所說解了諸義，是謂行力。離諸罪行與眾德法，是則慚力。一切諸難不為非行，斯則強力。億千魔兵不敢而當，是則智力。通達持法宣示等學而無遺忘，斯則持力。無著不忘于百千劫，其所可說無礙不斷隨解諸法，是則辯力。若諸釋、

【現代漢語翻譯】現代漢語譯本：即使通達博學，內心卻自大。又有兩種情況：德行很少卻妄自尊大，或者修習德行卻只喜歡小乘佛法。又有兩種情況：不護持正法，不度化眾生。又有兩種情況：不樂於向諸位菩薩以及通達明智的人學習，專門誹謗清高的菩薩，主要作為法師卻屢次設定障礙；又阻礙老師的教導而多加諂媚。又有兩種魔事：捨棄各種德行的根本，心中只想著不好的事情。又有兩種情況：即使身處閑居之地，心中也懷想著貪嗔癡三毒，心志常常煩亂不安，如果遊歷于各個國家都懷有貪圖利益的心。又有兩種情況：為不適合的人說深奧重要的佛法，應該為他們說卻反而不說。又有兩種情況：不能覺察魔事，遠離普遍的智慧，心意思緒錯亂。像這樣，龍王（Nāga King）！這些魔事的外在表現就是這樣，無慾菩薩（Wu Yu Bodhisattva）永遠不會有這些。

『還有，龍王（Nāga King）！如果有菩薩（Bodhisattva）修習清凈的行為，應當沒有慾望，就能獲得菩薩（Bodhisattva）的十六種大力，用這些力量來降伏調伏自己的心志，從而教化眾生。什麼是菩薩（Bodhisattva）的十六種大力呢？就是：得志力、意力、行力、慚力、強力、持力、慧力、德力、辯力、色力、身力、財力、心力、神力、弘法之力、伏諸魔力。無慾菩薩（Wu Yu Bodhisattva）能得到這菩薩（Bodhisattva）的十六種大力。』

『什麼是菩薩（Bodhisattva）的志力呢？像這樣，龍王（Nāga King）！菩薩（Bodhisattva）的志力能夠總覽諸佛所說的一切，並且全部記住，這就是志力。這位菩薩（Bodhisattva）的心意與諸佛的行為相應，對於一切眾生沒有斷絕和阻礙，這就是意力。能夠通達一切音聲所表達的內容，理解其中的含義，這就是行力。遠離各種罪惡的行為，親近各種美好的德行，這就是慚力。遇到一切困難都不會做不好的事情，這就是強力。億萬魔兵也不敢抵擋，這就是智力。通達並持有佛法，宣講並平等學習而沒有遺忘，這就是持力。對於百千劫的事情都不會忘記，所能說的一切都沒有阻礙和中斷，能夠隨著理解各種佛法，這就是辯力。如果諸位釋（Śākya），

【English Translation】 English version: Even if one is broadly learned, one may still be arrogant at heart. Furthermore, there are two more things: having very little virtue but presumptuously claiming nobility, or delighting in the Small Vehicle (Hinayana) even while cultivating virtuous conduct. There are two more things: not protecting the True Dharma, and not delivering sentient beings. There are two more things: not delighting in learning from the Bodhisattvas and those who are thoroughly knowledgeable and wise, but instead specializing in slandering pure and lofty Bodhisattvas, primarily acting as Dharma teachers but repeatedly creating obstacles; also obstructing the teacher's instructions while being excessively flattering. There are two more demonic deeds: abandoning the roots of all virtues, and harboring thoughts of non-virtue. There are two more things: even when residing in seclusion, harboring thoughts of the three poisons (greed, hatred, and delusion), with the mind constantly agitated and restless; or, when traveling through countries, having a greedy heart. There are two more things: speaking profound and essential Dharma to those who are not suitable, and failing to speak when one should. There are two more things: not being aware of demonic deeds, being far from universal wisdom, and having confused thoughts. Thus, Nāga King! The appearances of these demonic deeds are like this, and a Wu Yu Bodhisattva will never have them.

'Furthermore, Nāga King! If a Bodhisattva cultivates pure conduct and should be without desire, they will attain the sixteen great powers of a Bodhisattva, using these powers to subdue and tame their own minds in order to transform sentient beings. What are the sixteen powers of a Bodhisattva? They are: the power of aspiration, the power of intention, the power of action, the power of shame, the power of strength, the power of upholding, the power of wisdom, the power of virtue, the power of eloquence, the power of appearance, the power of body, the power of wealth, the power of mind, the power of spiritual power, the power of propagating the Dharma, and the power of subduing all demons. A Wu Yu Bodhisattva attains these sixteen great powers of a Bodhisattva.'

'What is the power of aspiration of a Bodhisattva? Thus, Nāga King! The power of aspiration of a Bodhisattva enables them to grasp and retain all that the Buddhas have spoken in its entirety; this is the power of aspiration. This Bodhisattva's intention accords with the actions of the Buddhas, and there is no interruption or obstruction towards all sentient beings; this is the power of intention. Being able to understand the meaning of all spoken sounds and comprehend their significance; this is the power of action. Separating from all sinful actions and associating with all virtuous Dharmas; this is the power of shame. Not engaging in improper conduct in the face of all difficulties; this is the power of strength. Billions of demonic soldiers dare not resist; this is the power of wisdom. Thoroughly understanding and upholding the Dharma, proclaiming and equally learning without forgetting; this is the power of upholding. Not forgetting things over hundreds of thousands of kalpas, and being able to speak without obstruction or interruption, understanding all Dharmas accordingly; this is the power of eloquence. If the Śākyas,

梵及四天王，往詣菩薩黯然無色，是端正力；以其寶首所可念愿應意即至，是則財力。過諸外道在中獨尊，是則身力。眾生之心，能一其心知眾生心，順行化之，是則心力。眾生應以神足度者，為現神變使眾睹見，是神足力。若所說法使眾聞之而無中斷，彼受順行等除苦盡，是弘法力。若其禪定正受之時，得承佛旨賢聖行法，是降魔力。斯謂菩薩十六大力。

「其有行者志慕愿此十六之力，而欲得者當修無慾。譬如，龍王！一切河流歸於大海，道法諸行三十七品悉歸無慾。又若，龍王！諸藥草木依因於地，諸善行法皆由無慾。譬如龍王、轉輪聖王眾生所樂，若此其有無慾菩薩，乃為諸天龍、鬼、世間人之所愛樂也。」

爾時世尊為阿耨達並諸太子而說頌曰：

「欲為慧菩薩，　　志願佛道者；　彼當離穢法，　　常勤行無慾。　慧解因緣法，　　不猗于見際；　睹法以因緣，　　無緣不有法。　緣生彼無生，　　是不與自然；　善緣斯亦空，　　知空彼無慾。　著緣而無相，　　脫愿寂復寂；　澹泊像大愚，　　其處魔不審。　見法無著緣，　　于其無吾我；　彼不有我、人，　　知是則無慾。　無主不守護，　　不獲亦弗舍；　本脫無取捨，　　離欲常了法。　觀義不為飾

【現代漢語翻譯】現代漢語譯本：梵天和四天王（Caturlokapala，四大天王）去拜訪菩薩，菩薩黯然失色，這是端正之力；因為菩薩的寶首能夠隨心所愿地實現願望，這是財力。超越所有外道，在他們之中獨自尊貴，這是身力。能夠統一眾生的心，瞭解眾生的心，順應眾生的根器進行教化，這是心力。對於應該以神通度化的眾生，菩薩會顯現神通變化讓他們親眼看見，這是神足力。如果所說的法能讓眾生聽聞而不中斷，他們接受並順行，從而消除痛苦直至滅盡，這是弘法力。如果在禪定正受之時，能夠領受佛的旨意和賢聖的修行方法，這是降魔力。這些就是菩薩的十六種大力。『如果有人立志嚮往並希望獲得這十六種大力，就應當修習無慾。譬如，龍王（Nagaraja）！一切河流都歸於大海，道法諸行三十七道品都歸於無慾。又如，龍王！各種藥草樹木都依賴於大地，各種善行法都源於無慾。譬如龍王，轉輪聖王（Cakravartin）為眾生所喜愛，如果這位菩薩能夠做到無慾，那麼他也會被諸天、龍、鬼和世間人所愛樂。』當時，世尊為阿耨達（Anavatapta）和各位太子說了以下偈頌：『想要成為有智慧的菩薩，立志追求佛道的人；他們應當遠離污穢之法，常常勤奮地修行無慾。用智慧理解因緣法，不執著于各種見解；觀察諸法都是因緣和合而生，沒有因緣就沒有法。因緣生則彼法無自性，這不是自然而有的；善的因緣也是空性的，明白空性就是無慾。執著于因緣而無實相，脫離願望，寂靜又寂靜；外表看起來像個愚人一樣淡泊，這樣的地方魔不能察覺。見到諸法而不執著于因緣，對於諸法沒有我、我的；他沒有我、人等分別，明白這個道理就是無慾。沒有主宰，不加守護，不獲取也不捨棄；本來就是解脫的，沒有取捨，遠離慾望才能常常明瞭諸法。觀察義理而不加以修飾』

【English Translation】 English version: Brahma and the Four Heavenly Kings (Caturlokapala) went to visit the Bodhisattva, who appeared dim and colorless, this is the power of beauty; because the Bodhisattva's precious head can fulfill wishes according to one's thoughts, this is the power of wealth. Surpassing all other paths, being uniquely honored among them, this is the power of body. Being able to unify the minds of sentient beings, understanding their thoughts, and transforming them in accordance with their capacities, this is the power of mind. For sentient beings who should be liberated through supernatural powers, the Bodhisattva manifests miraculous transformations for them to witness, this is the power of supernatural abilities. If the Dharma spoken allows sentient beings to hear without interruption, and they accept and follow it, thereby eliminating suffering until exhaustion, this is the power of propagating the Dharma. If, during the state of meditative absorption, one can receive the Buddha's teachings and the virtuous practices of the sages, this is the power of subduing demons. These are the sixteen great powers of a Bodhisattva. 『If there are practitioners who aspire to and wish to obtain these sixteen powers, they should cultivate non-desire (Wu-yu). For example, Nagaraja (Dragon King)! All rivers flow into the great ocean, and all the thirty-seven factors of enlightenment (Bodhipaksadharma) return to non-desire. Also, Nagaraja! All medicinal herbs and trees rely on the earth, and all virtuous practices arise from non-desire. Just as Nagaraja, a Universal Monarch (Cakravartin) is loved by sentient beings, if this Bodhisattva can achieve non-desire, then he will also be loved by gods, dragons, ghosts, and people in the world.』 At that time, the World Honored One spoke the following verses for Anavatapta and the princes: 『Those who wish to become wise Bodhisattvas, aspiring to the path of Buddhahood; They should stay away from defiled dharmas, and constantly diligently practice non-desire. Wisely understand the law of dependent origination, not clinging to views; Observe that all dharmas arise from conditions, without conditions there are no dharmas. When conditions arise, that dharma has no inherent nature, it is not natural; Even good conditions are empty, understanding emptiness is non-desire. Clinging to conditions without true form, abandoning desires, stillness upon stillness; Appearing outwardly like a simpleton, in such a place demons cannot perceive. Seeing dharmas without clinging to conditions, without self or mine; He has no self, no others, understanding this is non-desire. Without a master, without protection, neither gaining nor abandoning; Originally liberated, without taking or rejecting, away from desire, one always understands the Dharma. Observing the meaning without embellishment』

，　　慧行常脫識；　曉了順義經，　　依法不為人。　空義是佛法，　　及脫無相、愿；　不猗造見念，　　是義其無慾。　於法不有二，　　音聲無可得；　處法難可動，　　不人義無慾。　法義無慾我，　　眼耳不色聽；　鼻口離香味，　　身心無更法。　不色生威儀，　　又不離痛、想；　亦無識住我，　　達是應法義。　不住三界義，　　亦無吾我義；　世尊無色身，　　無字法說義。　計數非法義，　　至要不以施；　非戒、忍、進、定、　　慧無我世尊。　諸法解無義，　　智謂是法要；　于義永非義，　　無慾則佛法。　無生曉苦慧，　　不起無有滅；　不生亦無終，　　如是應尊習。　五音解若幻，　　知其如法性；　曉內如空聚，　　了是為無慾。　知法至趣向，　　明達眾生情；　逝念以止意，　　無慾得是慧。　意斷無有二，　　神足心輕騰；　以力而無慢，　　諸根知止足。　覺定解以智，　　明瞭八直道；　慧觀于滅行，　　解法所至歸。　本法不有生，　　當來而未至；　現在無住法，　　不欲知如是！　身像無堅固，　　語空譬如響；　心幻若如風，　　無慾解如是！　知說順義經，　　了達于因緣；　本癡生死

滅，　　無慾是慧義。　無我、人、命壽，　　解了法非法；　以脫於三門，　　所說空無著。　無生見滅道，　　習慧喻俗行；　不從心意生，　　無慾覺是行。　法性常如住，　　佛興及滅度；　無二覺不覺，　　無慾知是法。　其積如本際，　　彼積悉諸法；　空積及人際，　　無慾達是智。　法性常以住，　　覺起而滅度；　不識知其二，　　無慾法如是！　不殃善不善，　　知法無罪報；　佛法不從他，　　從行度無極。　以離因緣覺，　　音脫聲聞行；　惠施致大富，　　彼見戒生天。　博聞得智慧，　　守意化眾生；　至聖都守意，　　無慾法如是！　力常轉諸欲，　　智慧志存法；　等念是諸法，　　法性常無得。　識智因緣起，　　而致四德行；　知義及與法，　　順義知無慾。　觀緣彼見法，　　以法見世尊，　等於起滅法，　　無慾了尊法。　因緣跡無得，　　音聲法無字；　斯法得本無，　　是聖謂如來！　以慧見因緣，　　無見不見法；　明慧了因緣，　　是謂見世尊！　彼求無慾行，　　悅性諸賢聖；　法性毀不捨，　　而護聖賢種。　常護佛正法，　　無慾聞不忘；　戒根不捨離，　　于定達難動。　知身慧不動，

【現代漢語翻譯】現代漢語譯本滅（Nirvana），無慾是智慧的真諦。理解沒有自我（Anatta）、人（Puggala）、命（Jīva）、壽（Āyu），通曉什麼是法（Dharma），什麼不是法（Adharma）；通過脫離身、口、意這三門，所說的空性（Śūnyatā）是無所執著的。從無生（Anutpāda）中見到滅（Nirodha）的道路，學習智慧就像世俗的行為；不從心意產生，沒有慾望的覺悟才是真正的修行。法的本性（Dharmatā）恒常不變，無論佛（Buddha）出現還是涅槃（Nirvana）；覺悟和不覺悟沒有分別，沒有慾望才能真正了解法。其積累就像最初的本際（Bhūtakoti），那些積累包含了所有的法；空性的積累以及人與人之間的關係，沒有慾望才能通達這種智慧。法的本性恒常存在，覺悟生起然後滅度；不認識這二者，沒有慾望，法就是這樣！不遭受善或不善的果報，了解法就沒有罪惡的報應；佛法不是從他人那裡得來的，而是通過修行達到無極的境界。通過脫離因緣（Hetu-pratyaya）的覺悟，聲音脫離了聲聞（Śrāvaka）的修行；慷慨佈施（Dāna）可以獲得巨大的財富，遵守戒律（Śīla）可以昇天。廣泛聽聞（Bahusruta）可以獲得智慧（Prajñā），守護意念可以化度眾生；至高無上的聖者都守護意念，沒有慾望，法就是這樣！力量常常能轉化各種慾望，智慧的志向在於存在於法中；平等地看待諸法，法的本性常常是無所得的。意識和智慧因緣而起，從而達到四種德行；瞭解意義以及法，順應意義就能瞭解無慾。觀察因緣就能見到法，通過法就能見到世尊（Lokajyestha），對於生起和滅去的法平等看待，沒有慾望就能瞭解世尊的法。因緣的軌跡是無法獲得的，音聲的法沒有文字；這種法得自於本來的空無，這就是聖者所說的如來（Tathāgata）！用智慧來看待因緣，沒有見就是不見法；明白智慧地瞭解因緣，這就是見到世尊！那些尋求無慾修行的人，使本性愉悅的諸位賢聖；法的本性即使被毀壞也不會捨棄，從而守護聖賢的種子。常常守護佛的正法，沒有慾望，聽聞也不會忘記；戒律的根本不會捨棄，對於禪定（Dhyāna）達到難以動搖的境界。瞭解身體的智慧不會動搖，

【English Translation】 English version Cessation (Nirvana), desirelessness is the meaning of wisdom. Understanding no self (Anatta), person (Puggala), life (Jīva), or lifespan (Āyu), comprehending what is Dharma and what is not Dharma; By escaping the three doors of body, speech, and mind, the emptiness (Śūnyatā) spoken of is without attachment. Seeing the path of cessation (Nirodha) from non-arising (Anutpāda), learning wisdom is like worldly conduct; Not arising from intention, the awakening without desire is true practice. The nature of Dharma (Dharmatā) is constant, whether the Buddha (Buddha) arises or attains Nirvana; Awakening and non-awakening are not different, knowing the Dharma comes from desirelessness. Its accumulation is like the original limit (Bhūtakoti), that accumulation encompasses all Dharmas; The accumulation of emptiness and the relationships between people, understanding this wisdom comes from desirelessness. The nature of Dharma is always present, awakening arises and then ceases; Not recognizing these two, without desire, the Dharma is like this! Not suffering the consequences of good or bad deeds, knowing the Dharma has no sinful retribution; The Buddha's Dharma does not come from others, but from practice reaching the limitless realm. Through the awakening of detachment from conditions (Hetu-pratyaya), the sound escapes the practice of the Śrāvakas (Śrāvaka); Generous giving (Dāna) can lead to great wealth, observing precepts (Śīla) can lead to rebirth in heaven. Extensive learning (Bahusruta) leads to wisdom (Prajñā), guarding the mind transforms sentient beings; The supreme sages all guard the mind, without desire, the Dharma is like this! Strength constantly transforms desires, the aspiration of wisdom lies in the Dharma; Equally contemplating all Dharmas, the nature of Dharma is always unattainable. Consciousness and wisdom arise from conditions, thereby attaining the four virtues; Understanding the meaning and the Dharma, following the meaning leads to understanding desirelessness. Observing conditions leads to seeing the Dharma, through the Dharma one sees the World Honored One (Lokajyestha), Equally regarding the arising and ceasing of Dharmas, without desire, one understands the Dharma of the Honored One. The traces of conditions are unattainable, the Dharma of sound has no words; This Dharma is obtained from original non-existence, this is what the sages call the Tathāgata! Using wisdom to see conditions, not seeing is not seeing the Dharma; Clearly and wisely understanding conditions, this is seeing the World Honored One! Those who seek the practice of desirelessness, the virtuous sages who delight in nature; The nature of Dharma is not abandoned even when destroyed, thereby protecting the seed of the sages. Always protecting the Buddha's true Dharma, without desire, hearing is not forgotten; The root of precepts is not abandoned, attaining unshakable stability in meditation (Dhyāna). Knowing the wisdom of the body is unwavering,

常住于脫身；　及脫慧所見，　　無慾常安住。　解人諸佛法，　　無量眾聖道；　得佛神足具，　　辯達一切行。　知眾情意行，　　忽然游諸土；　得見諸如來，　　受彼所說法。　聞守解達義，　　宣示無量人；　知彼億數行，　　志得向無數。　無數當自在，　　降心入功德；　伏意使無慾，　　終不遷是世。　諸陰心以脫，　　了知起滅處；　觀滅無所有，　　所習以而無。　聲性心所行，　　不諂常端直；　無佞調仁善，　　無慾德如斯！　以脫空、想、愿，　　解苦知生死；　無我法常寂，　　無慾從心行。　普知心等慈，　　以悲濟眾生；　喜不厭生死，　　行護無有邊。　所施無望報，　　省己立諸行；　忍耐善不善，　　念脫彼眾生。　勤精強修德，　　不計有身命；　以次知諸定，　　亦不隨於定。　慧定大精進，　　于數不墮數；　以諦化聲聞，　　智不志滅度。　無慾值佛世，　　彼有此諸法；　魔不知其行，　　安住法了是。　無慾不有限，　　曉是貪茹根；　離欲彼無想，　　魔不知其處。　其想吾我應，　　彼自起魔事；　是悉度諸行，　　眾魔而不審。　無慾志不忘，　　所行常清凈；　無慾不意志，　　

【現代漢語翻譯】現代漢語譯本安住于解脫的境界；以及從解脫的智慧中所見，沒有慾望，常能安住。通曉諸佛的教法，無量眾生的成聖之道；獲得佛的神足通，辯才通達一切修行。瞭解眾生的心意和行為，忽然間遊歷各個佛土；得見諸位如來（Tathagata，佛的稱號之一），接受他們所說的法。聽聞、守護、理解並通達佛法的意義，向無量的人宣示；瞭解他們億萬種不同的行為，立志追求無數的功德。無數的功德應當自在運用，降伏內心，進入功德之中；降伏意志，使其沒有慾望，最終不會遷變這個世界。諸陰（Skandha，構成個體存在的五種要素）之心得以解脫，了知生起的和滅亡的地方；觀察滅盡的境界，一無所有，所修習的也歸於空無。聲音的性質和心所執行的，不諂媚，常保持端正正直；沒有奸佞，調和仁慈善良，沒有慾望，德行就像這樣！因為解脫了空、想、愿，瞭解痛苦，知道生死的根源；無我之法，常是寂靜的，沒有慾望，隨心而行。普遍地瞭解心，平等地慈愛，用悲憫之心救濟眾生；歡喜而不厭倦生死，修行守護，沒有邊際。所施捨的不期望回報，反省自己，建立各種修行；忍耐善與不善，想著解脫那些眾生。勤奮精進，努力修習德行，不計較自己的身命；依次瞭解各種禪定，也不隨順於禪定。智慧、禪定、大精進，在數量上不落入數量的執著；用真諦教化聲聞（Sravaka，聽聞佛法而修行的弟子），智慧不執著于滅度。沒有慾望，值遇佛陀住世的時代，他們擁有這些法；魔（Mara，阻礙修行的惡勢力）不知道他們的行為，安住在佛法中，瞭解這些。沒有慾望，就沒有限制，明白貪慾是痛苦的根源；遠離慾望，他們沒有妄想，魔不知道他們所在之處。那些妄想『我』的，會自己引起魔事；這些都度過了一切行為，眾魔也不能審察。沒有慾望，意志不迷忘，所行常保清凈；沒有慾望，不執著于意志。

English version Abiding constantly in detachment; And through the wisdom of detachment's vision, dwelling always in desirelessness. Understanding all the Buddha's teachings, the path of countless holy beings; Attaining the Buddha's divine powers, eloquent and versed in all practices. Knowing the intentions and actions of beings, suddenly traveling to various lands; Seeing all the Tathagatas (One Thus Gone, an epithet of the Buddha), receiving the Dharma they teach. Hearing, guarding, understanding, and comprehending the meaning, proclaiming it to countless people; Knowing their billions of different actions, aspiring to attain countless merits. Countless merits should be freely used, subduing the mind, entering into merit; Subduing the will, making it desireless, ultimately not transmigrating in this world. The mind freed from the Skandhas (aggregates of existence), knowing the place of arising and ceasing; Observing the cessation, where nothing exists, what is practiced returns to emptiness. The nature of sound and the actions of the mind, not flattering, always upright and honest; Without deceit, harmonizing kindness and goodness, without desire, virtue is like this! Having detached from emptiness, thought, and wish, understanding suffering, knowing the origin of birth and death; The Dharma of no-self is always tranquil, without desire, acting according to the mind. Universally knowing the mind, equally loving with compassion, saving beings with pity; Rejoicing without厭倦生厭倦生死, practicing protection without limit. Giving without expecting reward, reflecting on oneself, establishing all practices; Enduring good and bad, thinking of liberating those beings. Diligently striving, vigorously cultivating virtue, not valuing one's own life; Gradually understanding all the samadhis (meditative states), also not following those samadhis. Wisdom, samadhi, great diligence, not falling into the attachment of numbers; Using truth to transform the Sravakas (hearers of the Buddha's teachings), wisdom not clinging to Nirvana. Without desire, encountering the Buddha's era, they possess these Dharmas; Mara (the demon) does not know their actions, abiding in the Dharma, understanding these. Without desire, there is no limit, understanding that greed is the root of suffering; Away from desire, they have no delusions, Mara does not know where they are. Those who imagine 'I' and 'mine' will themselves create demonic affairs; These all transcend all actions, and the demons cannot scrutinize them. Without desire, the will is not forgotten, actions are always pure; Without desire, not clinging to the will.

【English Translation】 Abiding constantly in detachment; And through the wisdom of detachment's vision, dwelling always in desirelessness. Understanding all the Buddha's teachings, the path of countless holy beings; Attaining the Buddha's divine powers, eloquent and versed in all practices. Knowing the intentions and actions of beings, suddenly traveling to various lands; Seeing all the Tathagatas (One Thus Gone, an epithet of the Buddha), receiving the Dharma they teach. Hearing, guarding, understanding, and comprehending the meaning, proclaiming it to countless people; Knowing their billions of different actions, aspiring to attain countless merits. Countless merits should be freely used, subduing the mind, entering into merit; Subduing the will, making it desireless, ultimately not transmigrating in this world. The mind freed from the Skandhas (aggregates of existence), knowing the place of arising and ceasing; Observing the cessation, where nothing exists, what is practiced returns to emptiness. The nature of sound and the actions of the mind, not flattering, always upright and honest; Without deceit, harmonizing kindness and goodness, without desire, virtue is like this! Having detached from emptiness, thought, and wish, understanding suffering, knowing the origin of birth and death; The Dharma of no-self is always tranquil, without desire, acting according to the mind. Universally knowing the mind, equally loving with compassion, saving beings with pity; Rejoicing without厭倦生厭倦生死, practicing protection without limit. Giving without expecting reward, reflecting on oneself, establishing all practices; Enduring good and bad, thinking of liberating those beings. Diligently striving, vigorously cultivating virtue, not valuing one's own life; Gradually understanding all the samadhis (meditative states), also not following those samadhis. Wisdom, samadhi, great diligence, not falling into the attachment of numbers; Using truth to transform the Sravakas (hearers of the Buddha's teachings), wisdom not clinging to Nirvana. Without desire, encountering the Buddha's era, they possess these Dharmas; Mara (the demon) does not know their actions, abiding in the Dharma, understanding these. Without desire, there is no limit, understanding that greed is the root of suffering; Away from desire, they have no delusions, Mara does not know where they are. Those who imagine 'I' and 'mine' will themselves create demonic affairs; These all transcend all actions, and the demons cannot scrutinize them. Without desire, the will is not forgotten, actions are always pure; Without desire, not clinging to the will.

慚行而不毀。　以聞無慾者，　　悅慧敬如來！　其住如法住，　　彼應如世尊！　諸佛十力者，　　菩薩欲奉事；　聞斯無慾行，　　勤意當受持。　其聞此無慾，　　悅信廣奉行；　彼常致無慾，　　得佛是不久。　無慾聖所由，　　而致最清凈；　無慾得成佛，　　以化無有邊。　去來現在佛！　　諸得眾相好；　悉從斯無慾，　　及行是法故。」

爾時世尊說是無慾法品之時，諸在會者四萬二千天、龍、鬼神、人與非人，皆發無上正真道意；萬二千人得不起忍，又八千人逮柔順忍；三萬二千天子、神、龍，得離塵垢悉生法眼；又八千人而離欲行，八千比丘漏盡無餘。

當爾之時，三千大千世界六反震動，普遍十方熀然大明，于雪山下無熱池中，周匝現有所未見聞，光耀妙花皆至於膝，其池水中普生乃異，鮮飾蓮花大如車輪，中出美香，花色無數百千諸種，皆是佛之威神所致，亦為是法興其供養，以悅無熱龍王意故。

佛說弘道廣顯三昧經卷第二大正藏第 15 冊 No. 0635 佛說弘道廣顯三昧經

佛說弘道廣顯三昧經卷第三

西晉月氏三藏竺法護譯

信值法品第六

爾時阿耨達龍王心甚悅豫，又及龍王五百太子宿發無上正真

【現代漢語翻譯】現代漢語譯本：

'行為有慚愧而不詆譭。'

'聽聞無慾的人，喜悅智慧，敬重如來！（Tathagata）'

'他的住處如法而住，他應當像世尊（Bhagavan）一樣！'

'諸佛（Buddhas）具有十力，菩薩（Bodhisattvas）想要奉事；'

'聽聞這無慾的修行，勤奮用心應當受持。'

'聽聞這無慾，喜悅相信，廣泛奉行；'

'他常常達到無慾，成佛（Buddhahood）為期不遠。'

'無慾是聖人所遵循的，從而達到最清凈；'

'無慾能夠成就佛，用以教化無邊無際。'

'過去、現在、未來的佛！所有得到的各種相好；'

'都從這無慾，以及修行這法而來。'

'當時，世尊（Bhagavan）宣說這無慾法品的時候，所有在法會中的四萬二千天（Devas）、龍（Nagas）、鬼神（Yakshas）、人與非人，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta）；一萬二千人得到了不起忍（Avivartika-kshanti），又有八千人獲得了柔順忍（Anulomiki-kshanti）；三萬二千天子、神、龍，都脫離了塵垢，生起了法眼（Dharma-caksu）；又有八千人脫離了慾望的修行，八千比丘（Bhikkhus）漏盡煩惱，沒有剩餘。'

'當時，三千大千世界六次震動，普遍十方光明大放，在雪山下的無熱池中，周圍出現了前所未見聞的景象，光耀美妙的花朵一直長到膝蓋高，池水中普遍生長著奇異的、鮮艷美麗的蓮花，大如車輪，中間散發出美妙的香氣，花朵的顏色有無數百千種，這都是佛的威神力量所致，也是爲了這部法而興起的供養，用以悅樂無熱龍王的心意。'

'佛說弘道廣顯三昧經卷第二' '大正藏第 15 冊 No. 0635 佛說弘道廣顯三昧經'

'佛說弘道廣顯三昧經卷第三'

'西晉月氏三藏竺法護譯'

'信值法品第六'

'當時阿耨達龍王（Anavatapta-nāgarāja）心中非常喜悅，還有龍王的五百太子宿世發起了無上正真

【English Translation】 English version:

'Be ashamed of misconduct and do not slander.'

'Hearing of those without desire, rejoice in wisdom, and respect the Tathagata (如來)!'

'Their dwelling is in accordance with the Dharma, they should be like the Bhagavan (世尊)!'

'The Buddhas (諸佛) possess the ten powers, Bodhisattvas (菩薩) wish to serve them;'

'Hearing of this practice without desire, diligently and attentively receive and uphold it.'

'Hearing of this absence of desire, joyfully believe and widely practice it;'

'They constantly attain absence of desire, attaining Buddhahood (成佛) is not far off.'

'Absence of desire is the path followed by the saints, thereby attaining the utmost purity;'

'Absence of desire enables one to achieve Buddhahood, to transform without limit.'

'The Buddhas of the past, present, and future! All who attain the various marks and excellences;'

'All come from this absence of desire, and from practicing this Dharma.'

'At that time, when the Bhagavan (世尊) was expounding this chapter on the Dharma of Non-Desire, the forty-two thousand Devas (天), Nagas (龍), Yakshas (鬼神), humans, and non-humans present at the assembly all aroused the mind of Anuttara-samyak-sambodhi-citta (無上正真道意); twelve thousand people attained the Kshanti (忍) of Non-Regression (Avivartika-kshanti), and another eight thousand attained the Kshanti (忍) of Compliance (Anulomiki-kshanti); thirty-two thousand Deva-putras, gods, and Nagas, all became free from defilement and generated the Dharma-caksu (法眼); and another eight thousand people became free from the practice of desire, and eight thousand Bhikkhus (比丘) exhausted their outflows without remainder.'

'At that time, the three thousand great thousand worlds shook six times, and a great light shone universally in the ten directions. In the Anavatapta (無熱) Pond below the Snow Mountains, there appeared all around things never before seen or heard. Radiant and wonderful flowers grew up to the knees, and extraordinary and beautiful lotuses grew everywhere in the pond, as large as chariot wheels, emitting a wonderful fragrance from their centers. The colors of the flowers were countless, hundreds and thousands of kinds, all caused by the majestic and spiritual power of the Buddha, and also as an offering for this Dharma, to please the mind of the Anavatapta-nāgarāja (阿耨達龍王).'

'The Sutra on Expounding the Path and Widely Manifesting Samadhi, Volume Two' 'Taisho Tripitaka Volume 15, No. 0635 The Sutra on Expounding the Path and Widely Manifesting Samadhi'

'The Sutra on Expounding the Path and Widely Manifesting Samadhi, Volume Three'

'Translated by Dharmaraksa of the Western Jin Dynasty'

'Chapter Six on Faith and Value of the Dharma'

'At that time, the Anavatapta-nāgarāja (阿耨達龍王) was very joyful in his heart, and also the five hundred princes of the Naga king aroused the unsurpassed and true'

道意，聞佛說是，尋即皆得柔順法忍，忻心無量各樂供養，輒為如來施飾寶蓋，進上世尊！同時白佛言：「聖師如來、至真、正覺！為吾等故出現生世。何則然者？令吾等聞普通道品。得聞是已，意而無惓不有懈退，亦無驚恐，聞以加重專心習行，樂聽無厭如是像法也。又惟，如來！解說菩薩云何得值諸佛世尊？」

如來告曰：「諸賢者等勤念受聽，吾當廣說。」

諸太子言：「唯思樂聞，彼諸上士受世尊教。」

如來告曰：「樹信賢者興值有佛。何謂為信？信謂：正士修諸明法，奉之為先。何謂明法？曰：依行應不離德本，習求樂賢慕隨聖眾，勤心樹信志無勞疲，思僥聞法拔棄陰、蓋，順習於道，得法利養以施周慧，戒與不戒濟接等與，在諸恚怒而常有悅，勤樂普智心無懈退，信佛不休、未曾亂法、悅心聖眾，志道難動喜樂正真，而離貢高於眾自卑，常有等心諸處無著，終捨身命不造惡行，修立質信言行相應，等過於著心無垢穢，身口意行順隨聖化，明瞭諸事得為清凈，知足無貪所行應凈，曉入智幻習求慧根，依順七財修念誠信，根、力以備而行正見，所受師友謙恪禮敬，安足易養數詣法會，心無退厭有患生死，示無為德勤心精進，求升普智以弘道化，于如來法志樂出家，修諸無數梵清凈行，造

【現代漢語翻譯】現代漢語譯本道意（領悟佛法真諦的意念）聽聞佛陀宣說佛法，隨即都獲得了柔順法忍（對佛法真理的柔和順從和忍耐），內心充滿喜悅，無量歡喜，各自樂於供養，於是為如來佛施以裝飾華麗的寶蓋，敬獻給世尊！同時稟告佛陀說：『聖師如來、至真、正覺（對佛陀的尊稱，意為導師、真理的化身、覺悟者）！爲了我們這些眾生而降生於世。這是什麼緣故呢？因為您讓我們聽聞了普通道品（普遍信仰的修行方法）。聽聞之後，我們內心沒有絲毫的厭倦和懈怠，也沒有任何的驚恐，聽聞之後更加重視，專心致志地學習和修行，樂於聽聞佛法而沒有厭足，就像這樣遵循佛法。』又想請問，如來！菩薩如何才能值遇諸佛世尊呢？』

如來佛告訴他們說：『各位賢者，請認真地聽受，我將為你們詳細解說。』

諸位太子說：『我們非常樂意聽聞，這些高尚的人士都樂於接受世尊的教誨。』

如來佛告訴他們說：『樹立信心的人才能有幸值遇佛陀。什麼是信心呢？信心是指：正直的人士修習各種明法（明白清晰的法門），並且以奉行明法為先。什麼是明法呢？就是：所作所為都應不離道德根本，學習追求賢良，仰慕追隨聖賢大眾，勤奮用心樹立信心，意志堅定不感到勞累疲倦，思考並渴望聽聞佛法，拔除五陰（色、受、想、行、識）和五蓋（貪慾、嗔恚、睡眠、掉悔、疑），順從並學習佛道，獲得佛法的利益，用以佈施，賙濟眾生，智慧增長，無論對方持戒與否，都平等地接濟，即使面對憤怒的人，也常常保持喜悅，勤奮地追求普遍的智慧，內心沒有懈怠退縮，對佛陀的信心永不停止，從未擾亂佛法，喜悅地對待聖賢大眾，追求真理的意志堅定不移，喜悅並樂於正真之道，遠離貢高我慢，在眾人面前謙卑自己，常常保持平等心，在任何地方都沒有執著，即使捨棄生命，也不造作惡行，修立真誠的品格，言行一致，對待一切都平等看待，內心沒有污垢，身口意三業都順從聖賢的教化，明瞭各種事物，從而達到清凈，知足少欲，所作所為都應清凈，明白並進入智慧的境界，學習追求智慧的根源，依順七聖財（信、戒、慚、愧、聞、施、慧），修習正念和誠信，五根（信、進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）完備，從而奉行正見，對於所受教誨的師長和朋友，謙虛恭敬，生活安定容易供養，經常參加法會，內心沒有退縮和厭倦，對生死輪迴感到憂患，展示無為的德行，勤奮精進，追求提升普遍的智慧，從而弘揚佛法教化，對於如來佛的教法，立志歡喜出家，修習無數的清凈梵行，造… 』

【English Translation】 English version 'Dao Yi (the intention to understand the true meaning of Buddhism), upon hearing the Buddha's teachings, immediately attained the 'Gentle Endurance of the Dharma' (a gentle submission and patience towards the truth of the Dharma), filled with joy and immeasurable happiness, each gladly making offerings. They then presented the adorned jeweled canopy to the World Honored One! At the same time, they reported to the Buddha, saying: 'Holy Teacher, Tathagata (another name for Buddha), the Utmost Truth, Perfectly Enlightened One! You have appeared in this world for our sake. Why is that so? Because you have allowed us to hear the 'Practices of Universal Faith'. Having heard this, our minds are without weariness or laziness, nor are we frightened. Upon hearing it, we value it even more, diligently study and practice it, and are happy to listen to the Dharma without satiety, following the Dharma in this way. Furthermore, we ask, Tathagata! How can a Bodhisattva encounter all the Buddhas, the World Honored Ones?'

The Tathagata told them: 'Virtuous ones, listen attentively, and I will explain it in detail.'

The princes said: 'We are very happy to listen. These noble individuals gladly accept the teachings of the World Honored One.'

The Tathagata told them: 'Those who establish faith are fortunate to encounter the Buddha. What is faith? Faith means: Upright individuals cultivate all the 'Clear Dharmas' (clear and distinct teachings), and prioritize practicing them. What are the 'Clear Dharmas'? They are: Actions should not deviate from the foundation of morality, learning to seek virtue, admiring and following the holy assembly, diligently establishing faith with unwavering determination, contemplating and yearning to hear the Dharma, uprooting the Five Aggregates (form, sensation, perception, mental formations, consciousness) and the Five Coverings (desire, anger, drowsiness, restlessness, doubt), conforming to and learning the path, obtaining the benefits of the Dharma to give in charity, benefiting all beings, increasing wisdom, regardless of whether the other person observes precepts or not, providing equal assistance, even when facing angry people, always maintaining joy, diligently pursuing universal wisdom, without laziness or retreat, unwavering faith in the Buddha, never disrupting the Dharma, joyfully treating the holy assembly, the will to pursue the truth is unwavering, joyful and happy in the true path, staying away from arrogance, humbling oneself before others, always maintaining equanimity, without attachment in any place, even sacrificing one's life, not creating evil deeds, cultivating sincere character, aligning words with actions, treating everything equally, without defilement in the mind, body, speech, and mind following the teachings of the saints, understanding all things, thereby achieving purity, being content and having few desires, actions should be pure, understanding and entering the realm of wisdom, learning to seek the roots of wisdom, following the Seven Noble Treasures (faith, morality, shame, remorse, learning, charity, wisdom), cultivating mindfulness and sincerity, the Five Roots (faith, diligence, mindfulness, concentration, wisdom) and Five Powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom) are complete, thereby practicing right view, being humble and respectful to the teachers and friends from whom one receives teachings, living a stable life that is easy to sustain, frequently attending Dharma assemblies, without retreat or weariness in the mind, feeling worried about the cycle of birth and death, demonstrating the virtue of non-action, diligently striving forward, seeking to elevate universal wisdom, thereby propagating the Dharma, for the teachings of the Tathagata, aspiring to joyfully renounce the household life, cultivating countless pure Brahma practices, creating…' 』

立慈悲救彼眾生。志存反覆，其有報恩及不報者，等接護之心無適莫。不自念利常悅彼恭，忍調之行以悉備足，目見無惡不背說人，內性以寂、志於閑居、心常樂靜，專念習法而無諍訟，等己彼過。求備戒具，集合定行，勤謹于道，斯謂賢者行應俗信。樹信如是，此謂興值佛世者也。

「又賢者等！其於世俗造信無忘，是謂興信值佛世也。又賢者等！何謂俗信？其有信者：信諸法空以離妄見、信知諸法以為無想而離念應、信知諸法悉皆無愿不有去來；信知諸法無識無念，靜身口意寂無有識；信知諸法以為離欲，無我、人、壽命；信知諸法信知本無去來自然；信知諸法真際無跡如本無跡；信知諸法已皆自然等若空跡；信知諸法而依法性；信知諸法等過三世；信知諸法欲處邪見而皆悉盡，信法無著以離本癡本無清凈；信知諸法心常清凈，亦不興起客欲之垢；信知諸法無所觀見；信諸法護等斷眾行，信法無我以過喜怒；信諸法無心無形像而不可獲；信諸法偽如握空拳誘調小兒；信法無欺不有上下無所舍置；信諸法虛若芭蕉樹；信法自由如常寂靜；信法無審不住三處；信法永無不有所生；信法若空以等無數；信知諸法若如泥洹常自寂靜。如是，賢者！其於世俗興起是信，斯謂造信而值佛法。

「又復賢者！其有信

【現代漢語翻譯】現代漢語譯本常懷慈悲之心去救助那些眾生。心懷反覆思量，對於那些報恩的和不報恩的人，都以平等接納和保護的心對待，沒有親疏厚薄之分。不為自己考慮利益，常常喜歡別人恭敬，以忍辱調伏的行為來完全具備（德行），眼睛看到別人的惡行也不背後議論別人，內心寂靜，志向在於隱居，內心常常喜好清靜，專心修習佛法而不與人爭訟，平等看待自己和他人的過失。尋求完備的戒律，堅定修行，勤奮謹慎地行道，這叫做賢者在世俗中的行為，應當為世人所信賴。樹立這樣的信心，這叫做興盛佛法，值遇佛陀出世。

『還有，賢者們！在世俗中建立永不忘失的信心，這叫做興盛信心，值遇佛陀出世。還有，賢者們！什麼叫做世俗中的信心呢？那些有信心的人：相信諸法是空性的，從而遠離虛妄的見解；相信了知諸法是無想的，從而遠離念頭的執著；相信了知諸法都是無愿的，沒有過去和未來；相信了知諸法沒有識，沒有念，使身口意寂靜，沒有識別作用；相信了知諸法是遠離慾望的，沒有我、人、壽命的分別；相信了知諸法本來就沒有去來，是自然而然的；相信了知諸法真如實相沒有軌跡，如同本來就沒有軌跡；相信了知諸法已經都是自然而然的，等同於虛空中的痕跡；相信了知諸法是依據法性的；相信了知諸法等同於超越三世；相信了知諸法對於慾望、邪見都能完全斷盡，相信佛法沒有執著，從而遠離根本的愚癡，本來就是清凈的；相信了知諸法心常常是清凈的，也不會生起外來的慾望塵垢；相信了知諸法沒有什麼可以觀見的；相信諸法護持，平等斷除各種行為，相信佛法無我，從而超越喜怒；相信諸法沒有心，沒有形象，是不可獲得的；相信諸法是虛假的，如同握緊空拳來哄騙小孩；相信佛法沒有欺騙，沒有上下之分，沒有什麼可以捨棄或放置的；相信諸法是虛幻的，如同芭蕉樹一樣；相信佛法是自由自在的，如同常寂的清靜；相信佛法沒有審察，不住於三界；相信佛法永遠沒有不生起的事物；相信佛法如同虛空一樣，等同於無數；相信了知諸法如同涅槃一樣，常常是寂靜的。像這樣，賢者們！在世俗中興起這樣的信心，這叫做建立信心而值遇佛法。

『還有，賢者們！那些有信

【English Translation】 English version Constantly maintain compassion to save those sentient beings. With a mind of repeated contemplation, treat those who repay kindness and those who do not with equal acceptance and protection, without any partiality. Not considering one's own benefit, always delight in others' respect, fully equipped with the practice of forbearance and taming. Upon seeing others' evil deeds, do not speak ill of them behind their backs. With inner tranquility, aspire to seclusion, the mind always delights in stillness, focusing on studying the Dharma without contention, treating one's own faults and others' equally. Seeking complete precepts, steadfast in practice, diligent and cautious in the path, this is what is called a virtuous person's conduct in the world, worthy of trust by the people. Establishing such faith, this is called flourishing the Dharma and encountering the Buddha's appearance in the world.

'Furthermore, virtuous ones! Establishing unwavering faith in the mundane world is called flourishing faith and encountering the Buddha's appearance in the world. Furthermore, virtuous ones! What is called mundane faith? Those who have faith: believe that all dharmas are empty, thus departing from false views; believe in knowing that all dharmas are without thought, thus departing from attachment to thoughts; believe in knowing that all dharmas are without wishes, without past or future; believe in knowing that all dharmas are without consciousness, without thought, making body, speech, and mind tranquil, without any discerning function; believe in knowing that all dharmas are free from desire, without self, person, or lifespan; believe in knowing that all dharmas originally have no coming or going, being natural; believe in knowing that the true reality of all dharmas has no trace, just as there was originally no trace; believe in knowing that all dharmas are already natural, equal to traces in the sky; believe in knowing that all dharmas are in accordance with the Dharma nature; believe in knowing that all dharmas are equal to transcending the three times; believe in knowing that all dharmas can completely eradicate desires and wrong views, believe that the Dharma has no attachment, thus departing from fundamental ignorance, being originally pure; believe in knowing that the mind of all dharmas is always pure, and will not give rise to external defilements of desire; believe in knowing that all dharmas have nothing to be seen; believe that the Dharma protects, equally cutting off all actions, believe that the Dharma is without self, thus transcending joy and anger; believe that all dharmas have no mind, no form, and are unattainable; believe that all dharmas are false, like clenching an empty fist to deceive a child; believe that the Dharma has no deception, no up or down, nothing to be abandoned or placed; believe that all dharmas are illusory, like a banana tree; believe that the Dharma is free, like constant stillness; believe that the Dharma has no examination, not abiding in the three realms; believe that the Dharma never has anything that does not arise; believe that the Dharma is like space, equal to countless; believe in knowing that all dharmas are like Nirvana, always tranquil. Thus, virtuous ones! Arousing such faith in the mundane world is called establishing faith and encountering the Buddha's Dharma.'

'Furthermore, virtuous ones! Those who have faith

值佛法名者，此則名曰諸法都無起之謂也。所以者何？不色生故、不色無生，化轉之習，不痛、想、行、識，已無識起，不以眼、耳、鼻、舌、身、意，無起轉習。不身起轉、不癡有無、不生老死，有無起故。如值佛世，不起有生亦不起滅；又復無起習於無滅，不以正意無志意習而值佛世。總要言之，亦不以三十七道品法起無起習；亦不以道無生之習，不以起慧，亦不滅慧，不慧無慧，無二之習，如值佛世。」

當說值信佛品世時，無熱龍王五百太子皆悉逮得柔順法忍。

於是世尊復說頌曰：

「興信值佛世，　　而習於不生；　其無向信者，　　斯不值佛世。　修信謂最上，　　從致清凈法；　行質有報應，　　不違厥所修。　信習諸賢聖，　　勤隨常禮敬；　心不有懈退，　　此信之所行。　勤行聽法說，　　陰、蓋不能動；　從信得致道，　　行逮于柔順。　以法所得財，　　轉惠普賙濟；　護戒與毀戒，　　行信而等施。　能悅諸恚怒，　　道心不懈惓；　勤求大乘法，　　有信悅向眾。　永離大貢高，　　志常自卑下；　所在無所著，　　立信相如是！　志信不惜身，　　終不造惡行；　守善無妄語，　　言行常相應。　悅信以過界，　　樂行於無心；

【現代漢語翻譯】現代漢語譯本：所謂『值佛法名』，指的是一切諸法都無生起的說法。為什麼呢？因為色（rupa，物質現象）不生，所以色也無生；轉化流變的習性，以及受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）等，已經沒有意識的生起，不因為眼、耳、鼻、舌、身、意（ayatana，六根）而有生起和轉化流變的習性。不是身體的生起和轉化，不是愚癡的有和無，不是生老死的有和無的生起。如果值遇佛陀住世，不生起有生，也不生起有滅；而且沒有生起的習性，也沒有滅的習性，不以正確的意念沒有意志的習性而值遇佛陀住世。總而言之，也不以三十七道品法（bodhipaksadharma，三十七種成佛的修行方法）的生起和沒有生起的習性；也不以道沒有生起的習性，不以生起智慧，也不滅慧，不慧也沒有慧，沒有二元對立的習性，就像值遇佛陀住世一樣。」

當宣說值信佛品世時，無熱惱龍王（Anavatapta-naga-raja）的五百位太子都獲得了柔順法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。

於是世尊又說了偈頌：

『興起信心值遇佛世，而修習于不生不滅；那些沒有趨向信心的人，就不會值遇佛世。修習信心是最上的，由此能獲得清凈的法；行為誠實會有報應，不會違揹他所修習的。以信心來學習諸位賢聖，勤奮地跟隨並常常禮敬；心中沒有懈怠退縮，這是信心的行為。勤奮地聽聞佛法，五陰（skandha，構成個體的五種要素）、五蓋（nivaranas，覆蓋真心的五種障礙）不能動搖他；從信心得到通達真理的道路，修行達到柔順法忍。用通過佛法獲得的財富，轉化為恩惠普遍地賙濟他人；對於持戒和毀戒的人，都以同樣的信心來佈施。能夠使嗔恚憤怒的人喜悅，修道的決心不懈怠；勤奮地尋求大乘佛法，以信心喜悅地走向大眾。永遠遠離極大的傲慢，心志常常謙卑低下；無論在哪裡都沒有執著，樹立信心的相貌就是這樣！立定信心不吝惜身體，最終不造作惡行；守護善良沒有虛妄的言語，言語和行為常常相應。以喜悅的信心超越界限，快樂地修行于無心（沒有分別心）。』

【English Translation】 English version: To 『value the name of the Buddha-dharma』 means that all dharmas are said to have no arising. Why? Because form (rupa) does not arise, therefore form also has no arising; the habits of transformation and change, as well as feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), already have no arising of consciousness, not because of the eye, ear, nose, tongue, body, and mind (ayatana) having the habits of arising and transformation. It is not the arising and transformation of the body, not the existence or non-existence of ignorance, not the arising of existence or non-existence of birth, old age, and death. If one encounters the Buddha in the world, one does not give rise to existence, nor does one give rise to cessation; moreover, there is no habit of arising, nor is there a habit of cessation, not encountering the Buddha in the world with correct intention and without the habit of will. In short, one does not cultivate the habits of arising and non-arising with the thirty-seven factors of enlightenment (bodhipaksadharma); nor does one cultivate the habit of the path having no arising, not arising wisdom, nor extinguishing wisdom, not being without wisdom, without the habit of duality, just like encountering the Buddha in the world.』

When the 『Chapter on Valuing Faith in the Buddha』 was being spoken, the five hundred princes of the Anavatapta-naga-raja (Anavatapta Dragon King) all attained the kshanti (anutpattika-dharma-ksanti, forbearance of the unarisen dharma).

Then the World Honored One spoke in verse:

『Arousing faith values the Buddha's presence in the world, and cultivates non-arising; Those who do not turn towards faith will not value the Buddha's presence in the world. Cultivating faith is the highest, from which one attains pure dharma; Honest conduct has its reward, not violating what one cultivates. With faith, one learns from all the wise and holy ones, diligently following and constantly paying homage; The mind has no laziness or retreat, this is the conduct of faith. Diligently listening to the Dharma being spoken, the five skandhas (skandha) and five nivaranas (nivaranas) cannot move him; From faith, one attains the path, and practice reaches the kshanti. Using wealth obtained through the Dharma, transform it into grace and universally provide for others; To those who uphold the precepts and those who break them, give with equal faith. Able to please those who are angry and wrathful, the resolve for the path does not slacken; Diligently seeking the Mahayana Dharma, with faith, joyfully turn towards the assembly. Forever departing from great arrogance, the will is always humble and lowly; Wherever one is, there is no attachment, establishing the appearance of faith is like this! With resolute faith, not sparing the body, ultimately not creating evil deeds; Guarding goodness without false speech, words and actions are always consistent. With joyful faith, transcend boundaries, happily practice with no-mind (no discriminating mind).』

身口意清凈，　　習隨聖所護。　有信行內凈，　　常為慧所將；　知身之要本，　　求問宣所聞。　等念於七財，　　得力、根以足；　長離眾邪見，　　志常習等行。　禮恪有悅心，　　敬事如其師；　心宿善虔恭，　　知足無所遺。　其心常無念，　　所志唯道法；　有厭生死者，　　引示無為德。　脫之所當行，　　唯常求悅心；　速離於是世，　　修梵行無惓。　懷受諸眾生，　　救彼無利望；　當報所受恩，　　悅信當勤求。　己利不以悅，　　亦不嫉彼供；　仁忍而悉備，　　無諂調質直。　行信目所見，　　不背說人短；　根寂性安敏，　　志悅樂閑居。　其心無憒鬧，　　自勵備恩行；　先順不有諍，　　內省克己過。　勤求具戒行，　　專習於定道；　悅信慕樂行，　　信者相如是！　其過欲信者，　　彼行而解此；　興法不有諍，　　深妙佛所說。　誠信信于空，　　彼都無眾見；　諸法無有想，　　不意離眾念。　當除斷諸念，　　覺了去來事；　法求無著作，　　不有于身心。　信為無慾法，　　離我、人、壽命；　信者解無本，　　得至不二處。　其本無有積，　　體無若虛空；　諸法信亦然，　　便與法性同。　

【現代漢語翻譯】現代漢語譯本身口意保持清凈，行為習慣遵循聖者的教導和守護。擁有堅定的信仰，內心清凈，常常被智慧所引導；明白身體的根本，虛心求教，宣揚所聽聞的佛法。平等看待七聖財（信、戒、慚、愧、聞、施、慧），具備足夠的力量和根基；永遠遠離各種邪見，心志常常修習平等之行。以恭敬之心待人，心懷喜悅，尊敬師長；內心充滿善良和虔誠，知足常樂，沒有遺漏。內心常常沒有雜念，所追求的唯有佛法；對於厭倦生死輪迴的人，引導他們走向無為的解脫之道。脫離世俗應當奉行的，唯有常常尋求內心的喜悅；迅速離開這個世間，修習清凈的梵行而不感到疲倦。懷著慈悲之心對待一切眾生，救助他們而不求回報；應當報答所受的恩惠，以喜悅和信心去勤奮修行。不為自己的利益而沾沾自喜，也不嫉妒他人所受的供養；具備仁慈和忍耐，沒有諂媚，品行正直。以信心來觀察所見，不背後議論他人的是非；根性寂靜，心性安穩而敏銳，心志喜悅于清凈的閑居。內心沒有喧囂和煩惱，自我勉勵，具備恩惠和德行；先順應他人，不與人爭論，內心反省自己的過失。勤奮追求具足戒律的行為，專心修習禪定的道路；以喜悅和信心來追求快樂的修行，有信心的人就是這樣！想要了解信的過失，就通過修行來理解這些道理；弘揚佛法而不爭論，佛所說的法深奧而微妙。真誠地相信空性（Sunyata），在那裡沒有各種各樣的見解；對於一切法沒有執著，不思慮，遠離各種念頭。應當去除和斷絕各種念頭，覺悟過去、現在和未來的事情；所求的佛法是沒有造作的，不執著于身心。信是無慾的法門，遠離我、人、壽命等執著；有信心的人明白萬法無自性，能夠到達不二的境界。其根本沒有積聚，其體性如同虛空；對於一切法，信心也是如此，便與法性相同。

【English Translation】 English version Body, speech, and mind are pure, habits follow the protection of the saints. Having faith, practicing inner purity, constantly guided by wisdom; Knowing the essence of the body, seeking knowledge and proclaiming what is heard. Equally mindful of the seven treasures (faith, discipline, shame, remorse, learning, generosity, wisdom), with sufficient strength and roots; Forever departing from all wrong views, the will constantly practices equal conduct. Polite and respectful with a joyful heart, revering affairs as one's teacher; The heart harbors goodness, piety, and contentment, lacking nothing. The heart is constantly without thoughts, the will is only on the Dharma; For those who are weary of birth and death, guide them to the virtue of non-action (Nirvana). Escaping what should be practiced, only constantly seeking a joyful heart; Quickly leaving this world, cultivating pure conduct (Brahmacharya) without weariness. Embracing all beings, saving them without hope of benefit; One should repay the received kindness, diligently seek joyful faith. Not pleased with one's own benefit, nor jealous of others' offerings; Benevolence and patience are fully prepared, without flattery, with a straightforward nature. Practicing faith in what is seen, not speaking ill of others behind their backs; The roots are quiet, the nature is peaceful and quick, the will is joyful and loves seclusion. The heart is without confusion and noise, self-encouraged to be full of kindness and virtuous conduct; First complying without contention, inwardly reflecting on one's own faults. Diligently seeking to fully possess the conduct of precepts, focusing on the path of meditation; Joyful faith, longing for happy practice, those with faith are like this! Those who want to know the faults of faith, understand this through practice; Promoting the Dharma without contention, the profound and subtle teachings of the Buddha. Sincerely believing in emptiness (Sunyata), where there are no various views; For all dharmas, there is no attachment, no thought, and detachment from all notions. One should remove and cut off all thoughts, awakening to past, present, and future events; The Dharma sought is without creation, not attached to body and mind. Faith is the Dharma of no desire, detached from self, person, and lifespan; Those with faith understand that there is no inherent nature, and can reach the state of non-duality. Its root has no accumulation, its substance is like empty space; For all dharmas, faith is also like this, then it is the same as the Dharma-nature.

等過於三世，　　諸法無有漏；　欲處及與貪，　　樂信無受見。　諸法不有著，　　其本明清凈；　客欲無能蔽，　　不處心有住。　諸法不可見，　　因緣而無起；　常觀于高行，　　不受所住短。　無合不有離，　　脫者無合同；　信悅于空法，　　愚之所可惑。　湛泊意無起，　　欺偽如芭蕉；　口言而自然，　　無去亦不有。　諸法無所有，　　所見皆不要；　其法若虛空，　　等緣無有數。　諸法如泥洹，　　本無不可見；　信悅而行此，　　解了身虛空。　其有如是信，　　菩薩及凡人；　彼則值奉佛，　　所處無有惡。　不以造色行，　　得應值佛世；　無色不有處，　　不來亦不去。　於色無有生，　　不滅亦無住；　當來無所至，　　值佛廣演說。　五陰亦如是，　　化習轉無生；　值佛當敢說，　　慧達諸菩薩！　其身及諸情，　　亦習以無生；　佛興以無生，　　常救諸墮生。　癡本無有生，　　生死亦如斯！　是緣如本無，　　從法而有佛！　無起不有生，　　不滅無有住；　是以知無處，　　處亦不可見。　斯亦不自生，　　與佛而博演；　無志不有住，　　是亦佛所轉。　諸種亦如是，　　佛種順如法；　斯類亦起

【現代漢語翻譯】現代漢語譯本等同於過去、現在、未來三世，一切法都沒有煩惱的漏失；對於欲界和貪慾，以及快樂的信仰，都沒有接受和見解。一切法不執著于任何事物，其本性光明清凈；外來的慾望不能遮蔽它，心中沒有固定的住所。一切法不可見，因緣和合而無生起；應當時常觀察高尚的行為，不接受短暫的住所。沒有聚合，也沒有分離，解脫的人沒有合同；信仰和喜悅于空性的法，這是愚昧的人容易迷惑的。內心平靜沒有妄念，欺騙虛假如同芭蕉；口說自然而然，沒有來處也沒有去處。一切法沒有實體，所見的一切都不重要；其法如同虛空，平等於因緣，沒有數量。一切法如同涅槃（Nirvana，寂滅），本來沒有，不可見；信仰和喜悅而行此道，理解身體如同虛空。如果有這樣的信心，無論是菩薩（Bodhisattva，覺悟的有情）還是凡人；他們就能夠值遇奉事佛，所處的地方沒有邪惡。不以造作色相的行為，來獲得值遇佛世；沒有色相，沒有處所，不來也不去。對於色法沒有生起，沒有滅亡，也沒有住留；未來沒有所至之處，值遇佛而廣泛演說。五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）也是如此，變化習性，轉化而無生；值遇佛，應當敢於宣說，智慧通達的諸位菩薩！其身體和各種情感，也習於無生；佛的出現也是無生，常常救度那些墮入生死輪迴的人。愚癡的根本沒有生起，生死也是如此！這樣的因緣如同本來沒有，從法而有佛！沒有生起，沒有出生，沒有滅亡，沒有住留；因此知道沒有處所，處所也是不可見的。這也不是自己產生，與佛一起廣泛演說；沒有意志，沒有住留，這也是佛所轉化的。各種種子也是如此，佛種順應如法；此類也生起

【English Translation】 English version Equal to the three times, past, present, and future, all dharmas are without the leakage of afflictions; Regarding the desire realm and greed, as well as joyful faith, there is no acceptance or view. All dharmas do not cling to anything, their nature is bright and pure; External desires cannot obscure it, the mind has no fixed abode. All dharmas are invisible, arising from conditions and without origination; One should constantly observe noble conduct, not accepting a short-lived abode. There is no union, nor is there separation, those who are liberated have no contract; Faith and joy in the empty dharma, this is what fools can be deluded by. The mind is tranquil and without arising, deception is like a banana tree; Words are spoken naturally, without coming or going. All dharmas have no substance, all that is seen is unimportant; Its dharma is like space, equal to conditions, without number. All dharmas are like Nirvana (Nirvana, extinction), originally non-existent and invisible; Believe and rejoice and practice this path, understanding the body as empty space. If there is such faith, whether Bodhisattva (Bodhisattva, an enlightened being) or ordinary person; They will then encounter and serve the Buddha, and there will be no evil in their place. Not by creating forms, to obtain encountering the Buddha's world; Without form, there is no place, neither coming nor going. Regarding form, there is no arising, no extinction, and no dwelling; In the future, there is nowhere to arrive, encountering the Buddha and extensively expounding. The five Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) are also like this, changing habits, transforming without birth; Encountering the Buddha, one should dare to speak, wise and accomplished Bodhisattvas! Their body and various emotions, also accustomed to non-birth; The Buddha's appearance is also without birth, constantly saving those who have fallen into the cycle of birth and death. The root of ignorance has no arising, and so is birth and death! Such conditions are like originally non-existent, from the Dharma comes the Buddha! Without arising, without birth, without extinction, without dwelling; Therefore, know that there is no place, and the place is also invisible. This is also not self-generated, extensively expounding with the Buddha; Without will, without dwelling, this is also transformed by the Buddha. All kinds of seeds are also like this, the Buddha seed follows the Dharma; This kind also arises

無，　　如佛而等與。　其行如是者，　　佛興為若此；　悅信斯大處，　　其限不可量。」

轉法輪品第七

爾時世尊告太子等：「又諸賢者！何謂菩薩得轉法輪？其有布露如是像法樂說句義，受持不忘修而行之，諸有不發大悲意者，為興普智隨順眾愿，而為說之廣宣佈示，志不有惓忽棄利養，勸念順時受持護行，斯謂菩薩應轉法輪。

「又若如來所轉法輪，而其法輪，行像入德當粗剖說。不以起法亦不滅法，不以凡夫下劣行法，亦復不以賢聖法故而轉法輪。又其法輪，不中斷絕等斷善惡，彼以是故為無斷輪。又其法輪因緣之起，不起無起而有其轉，以斯之故為無起輪。又其法輪，不以眼色、耳聲、鼻香、舌味、身更、心法諸情轉隨有轉，以此之故彼無二輪，若有二者則非法輪。又其法輪，亦不過去、當來、現在所著而轉，是無著輪。又其法輪，不我見轉，非人、命壽所住而轉，是為空輪。又其法輪，不識行想滅念之轉，是無想輪。又其法輪，不于欲界形無形界所望而轉，是無愿輪。又其法輪，不計眾生有異而轉，不處二法，是凡人法、是聖戒法，是聲聞法、是緣覺法、是菩薩法、是為佛法，彼以是故為無異輪。又其法輪，不以有住法輪而轉，以斯之故為無住輪也。

「法輪名乎，諸

【現代漢語翻譯】現代漢語譯本『無』，如同佛陀一樣平等。他們的行為就像這樣，佛陀的出現也是爲了這樣；喜悅地相信這偉大的地方，它的界限是不可估量的。

轉法輪品第七

這時，世尊告訴太子等人：『各位賢者！什麼叫做菩薩得轉法輪？如果有人像這樣公開講說佛法，樂於講述經句的意義，受持不忘並且修行，對於那些沒有發起大悲心的人，爲了興起普遍的智慧，隨順眾生的願望，而為他們講說，廣泛地宣佈和開示，不因為疲倦而放棄利益供養，勸勉他們順應時機受持和修行，這就叫做菩薩應轉法輪。

『還有，如果如來所轉的法輪，而這個法輪，它的執行、形態和所入的功德，應當粗略地剖析說明。不是以生起法，也不是以滅去法，不是以凡夫下劣的修行法，也不是以賢聖的法而轉法輪。還有，這個法輪，不會中斷，平等地斷除善惡，因此稱為無斷輪。還有，這個法輪是因緣生起，不是無因而起，卻能運轉，因此稱為無起輪。還有，這個法輪，不因為眼、色，耳、聲，鼻、香，舌、味，身、觸，心、法這些感官和對像而隨之轉動，因此稱為無二輪，如果有二元對立，那就不是法輪。還有，這個法輪，也不執著於過去、未來、現在而轉動，是無著輪。還有，這個法輪，不以我見而轉動，不是依附於人、生命、壽命而轉動，是為空輪。還有，這個法輪，不隨著識別、行為、思想、滅念而轉動，是無想輪。還有，這個法輪，不對於欲界、色界、無色界有所期望而轉動，是無愿輪。還有，這個法輪，不認為眾生有差異而轉動，不執著於二法，即這是凡夫的法，這是聖者的戒法，這是聲聞的法，這是緣覺的法，這是菩薩的法，這是佛的法，因此稱為無異輪。還有，這個法輪，不以有所住的法輪而轉動，因此稱為無住輪。

『法輪的名稱，是』

【English Translation】 English version 'Without', like the Buddha, is equal. Those whose actions are like this, the Buddha's emergence is also for this; Joyfully believing in this great place, its limits are immeasurable.'

Chapter 7: Turning the Wheel of Dharma

At that time, the World Honored One told the Crown Prince and others: 'Furthermore, virtuous ones! What is meant by a Bodhisattva attaining the turning of the Wheel of Dharma (Dharmacakra)? If someone openly expounds the Dharma (Buddhist teachings) in this way, delights in explaining the meaning of the verses, upholds them without forgetting, and practices them, and for those who have not aroused great compassion (Maha Karuna), in order to awaken universal wisdom (Sarvajna), in accordance with the wishes of all beings, he speaks for them, widely proclaims and reveals, without abandoning the benefits and offerings due to weariness, exhorting them to seize the opportune time to uphold and practice, this is called a Bodhisattva should turn the Wheel of Dharma.

'Furthermore, if the Wheel of Dharma turned by the Tathagata (Buddha), and that Wheel of Dharma, its operation, form, and the merits it enters, should be roughly analyzed and explained. It is not turning the Wheel of Dharma by arising Dharma, nor by ceasing Dharma, not by the inferior practice of ordinary people, nor by the Dharma of the virtuous and holy. Furthermore, this Wheel of Dharma, it will not be interrupted, equally cutting off good and evil, therefore it is called the Uninterrupted Wheel (Anavarana-cakra). Furthermore, this Wheel of Dharma arises from conditions (Hetu-pratyaya), it does not arise without cause, yet it can turn, therefore it is called the Unarising Wheel (Anutpada-cakra). Furthermore, this Wheel of Dharma does not turn with the senses and their objects, such as eye and form (Rupa), ear and sound (Shabda), nose and smell (Gandha), tongue and taste (Rasa), body and touch (Sparsha), mind and Dharma, therefore it is called the Non-Dual Wheel (Advaya-cakra), if there is duality, then it is not the Wheel of Dharma. Furthermore, this Wheel of Dharma does not turn by clinging to the past, future, or present, it is the Unclinging Wheel (Anasakti-cakra). Furthermore, this Wheel of Dharma does not turn with the view of self (Atma), it does not rely on person, life, or lifespan, it is the Empty Wheel (Sunya-cakra). Furthermore, this Wheel of Dharma does not turn with recognition, action, thought, or cessation of thought, it is the Non-Thinking Wheel (Asamjna-cakra). Furthermore, this Wheel of Dharma does not turn with any expectation in the desire realm (Kama-dhatu), form realm (Rupa-dhatu), or formless realm (Arupa-dhatu), it is the Wishless Wheel (Apranihita-cakra). Furthermore, this Wheel of Dharma does not turn by considering beings to be different, it does not cling to two Dharmas, that is, this is the Dharma of ordinary people, this is the precepts of the holy, this is the Dharma of Sravakas (Hearers), this is the Dharma of Pratyekabuddhas (Solitary Buddhas), this is the Dharma of Bodhisattvas, this is the Dharma of Buddhas, therefore it is called the Non-Different Wheel (Aviseṣa-cakra). Furthermore, this Wheel of Dharma does not turn with a Dharma to abide in, therefore it is called the Non-Abiding Wheel (Apratiṣṭhita-cakra).'

'The name of the Wheel of Dharma is'

賢者等！真諦正輪，常無毀故；要義之輪，等三世故；無處之輪，諸習見處以等過故；寂寞靜輪，身心無著不可見轉意識離故；無樔之輪，五道不處；審諦之輪，無諦現故；行信之輪，等化眾生用無欺故；不可盡輪，字無字故；法性之輪，以其諸法依法性故；本積諦輪，本無積故；本無之輪，如本無故；無所造輪，無念漏故；無數之輪，導至聖故；如空之輪，明見內故；無想之輪，無外念故；無愿之輪，無內外故；不可得輪，修過度故。

「又諸賢者！其如來者，以此法輪轉之眾生諸意行也，其轉不轉，彼不可得，法無所舍。」

於時世尊！說是轉法輪品之時，天、龍、鬼、人及諸種神欣心踴躍，顯光讚揚如來斯法，皆同聲曰：「善哉世尊！甚為難值，如來示說轉此法輪，聞者奉行則應法輪，是法名轉空虛之輪。諸已過佛及與當來並諸現在，悉由是法。其有信者斯則已度，諸行此法，吾等，世尊！代其勸助彼諸眾生，其興是心常欲聞斯法輪品者，聞當發求是道要行，彼亦不久得轉法輪。」

於是眾中聞是說者，有萬天人皆發無上正真道意，五千菩薩逮得法忍。

於是世尊告諸賢曰：「又正士等！其護正法、受持正法、營護正法，是謂護法。所以者何？于永無滅。應是行者，天及世人終不能當

【現代漢語翻譯】現代漢語譯本：賢者們！真諦正輪（真實不虛的教義之輪），是常住不變，不會被毀壞的；要義之輪（重要意義的教義之輪），平等對待過去、現在、未來三世；無處之輪（無所不在的教義之輪），超越了所有習見之處；寂寞靜輪（寂靜安寧的教義之輪），身心沒有執著，不可見，遠離意識的運轉；無樔之輪（沒有巢穴的教義之輪），不在五道中停留；審諦之輪（審視真諦的教義之輪），因為沒有虛假的顯現；行信之輪（以行動來確立信仰的教義之輪），平等教化眾生，使用真實不欺騙的方法；不可盡輪（無法窮盡的教義之輪），文字和非文字都無法完全表達；法性之輪（關於事物本性的教義之輪），因為一切事物都依賴於其本性；本積諦輪（原本積累真諦的教義之輪），原本就沒有積累；本無之輪（原本空無的教義之輪），就像原本就是空無一樣；無所造輪（沒有造作的教義之輪），沒有妄念和煩惱；無數之輪（數量眾多的教義之輪），引導人們達到聖境；如空之輪（如同虛空的教義之輪），清晰地看到內在的本質；無想之輪（沒有妄想的教義之輪），沒有外在的念頭；無愿之輪（沒有願望的教義之輪），沒有內在和外在的區分；不可得輪（無法得到的教義之輪），通過修行達到超越的境界。

『還有，賢者們！如來所轉的法輪，能夠影響眾生的意念和行為，至於這個法輪是轉還是不轉，那是不可執著的，法是無所捨棄的。』

當時，世尊在宣說轉法輪品的時候，天、龍、鬼、人以及各種神靈都歡欣鼓舞，顯現光明讚揚如來的教法，都同聲說道：『太好了，世尊！真是太難得了，如來開示宣說這轉法輪，聽聞的人如果能夠奉行，就能夠應和法輪，這個法被稱為轉空虛之輪。過去、未來和現在的諸佛，都是通過這個法。那些信仰的人就已經得度，那些修行這個法的人，我們，世尊！會代替他們勸助那些眾生，那些生起這種心，常常想要聽聞這個法輪品的人，聽聞后應當發願尋求這個道的要義，他們也不久就能轉法輪。』

於是，在聽眾中，聽到這些話的人中，有一萬天人都發起了無上正真道意，五千菩薩獲得了法忍。

於是，世尊告訴各位賢者說：『還有，正士們！守護正法、受持正法、經營守護正法，這就是所謂的護法。為什麼呢？因為正法永遠不會消滅。應當是修行正法的人，天人和世人最終都無法戰勝。』

【English Translation】 English version: Wise ones! The Wheel of Truth (Satya-chakra), the true and correct doctrine, is constant and indestructible; the Wheel of Essential Meaning (Paramartha-chakra), the doctrine of essential meaning, is equal to the three times (past, present, and future); the Wheel of No Place (Nirashraya-chakra), the doctrine of being nowhere, is equal to overcoming all habitual views; the Wheel of Solitude and Quiet (Viveka-shanta-chakra), the doctrine of solitude and quiet, is without attachment of body and mind, invisible, and separate from the functioning of consciousness; the Wheel of No Nest (Nirakula-chakra), the doctrine of no nest, does not dwell in the five paths (of existence); the Wheel of Examining Truth (Tathata-chakra), the doctrine of examining truth, is because no falsehood appears; the Wheel of Practicing Faith (Shraddha-charitra-chakra), the doctrine of practicing faith, equally transforms sentient beings, using methods that are truthful and not deceptive; the Wheel of Inexhaustibility (Akshaya-chakra), the doctrine of inexhaustibility, is because words and non-words cannot fully express it; the Wheel of Dharma-Nature (Dharmata-chakra), the doctrine of the nature of phenomena, is because all phenomena rely on their nature; the Wheel of Originally Accumulated Truth (Adi-samchita-satya-chakra), the doctrine of originally accumulating truth, is because there was originally no accumulation; the Wheel of Original Non-Being (Adi-abhava-chakra), the doctrine of original non-being, is like original non-being; the Wheel of Non-Creation (Asamskrita-chakra), the doctrine of non-creation, is without delusive thoughts and outflows; the Wheel of Countless Numbers (Asankhya-chakra), the doctrine of countless numbers, guides to the state of holiness; the Wheel Like Space (Akasha-chakra), the doctrine like space, clearly sees the inner essence; the Wheel of No Thought (Achintya-chakra), the doctrine of no thought, has no external thoughts; the Wheel of No Wish (Apranihita-chakra), the doctrine of no wish, has no inner or outer distinctions; the Wheel of Unattainability (Anupalabdha-chakra), the doctrine of unattainability, is attained through cultivation to a state of transcendence.

『Furthermore, wise ones! The Tathagata (the thus-gone one, an epithet of the Buddha), through turning this Dharma Wheel (Dharma-chakra), influences the thoughts and actions of sentient beings. As for whether this wheel turns or does not turn, that is not something to be attached to; the Dharma is not something to be abandoned.』

At that time, when the World-Honored One (Bhagavan, an epithet of the Buddha) was speaking about the chapter on turning the Dharma Wheel, gods, dragons (Naga), ghosts (Preta), humans, and various spirits rejoiced and praised the Tathagata's Dharma with radiant light, all saying in unison: 『Excellent, World-Honored One! It is truly rare and precious that the Tathagata reveals and speaks of this turning of the Dharma Wheel. Those who hear it and practice it will be in harmony with the Dharma Wheel. This Dharma is called the Wheel of Turning Emptiness. The Buddhas of the past, future, and present all attain enlightenment through this Dharma. Those who have faith have already crossed over (to liberation). Those who practice this Dharma, we, World-Honored One! will assist them in encouraging those sentient beings. Those who give rise to this mind, always desiring to hear this chapter on the Dharma Wheel, should, upon hearing it, aspire to seek the essential practices of this path, and they will soon be able to turn the Dharma Wheel.』

Then, among those who heard this teaching, ten thousand gods and humans gave rise to the intention for unsurpassed, true, and correct enlightenment (Anuttara-samyak-sambodhi), and five thousand Bodhisattvas (enlightenment beings) attained the forbearance of the Dharma (Dharma-kshanti).

Then, the World-Honored One said to the wise ones: 『Furthermore, righteous ones! Protecting the Right Dharma (Saddharma), upholding the Right Dharma, and managing and protecting the Right Dharma, this is what is called protecting the Dharma. Why? Because the Right Dharma will never perish. Those who practice the Right Dharma, gods and humans will ultimately not be able to defeat.』

。」

於時無憂前白佛言：「又唯，世尊！若斯正士以如是法而得最覺，于其本無不有惑者；又如是像諸正士等當共擁護，所以護者，令諸正士使其速應於此大乘，彼皆行已得轉法輪，又能與識法之大明。是故，世尊！以斯等教要法正護使發大乘，以護法師安救敬禮順聽禁戒。」

是時世尊讚歎無憂龍王子曰：「善哉善哉！無憂正士！諸發大乘為法師故安救擁護，是謂護法，為諸法師營護正法護持正法。

「又復無憂！護正法者得十功德。何謂為十？無其自本降下貢高，又行恭敬，亦無諂行，勤思樂法，志慕習法，專意隨法，行觀於法，樂宣說法，樂修行法，隨所志乘順如說之。是為十行以護正法。

「又復無憂！有十事行護得正法。何謂為十？若族姓子及於族姓女！所聞法師遙禮其處，思樂得奉，來輒敬愛，供給所欲衣被、飲食，護以諸事，往詣謙敬，順聽所說以宣同學，障其說非，常樂稱歎，使譽流佈。是為十事得護正法。

「又復無憂！有四施行得護正法。何謂為四？筆墨素施給與法師；衣被、飲食、床臥、醫藥供養眾所；若從法師聞所說法，以無諂心而贊善之；所聞受持廣為人說。是為四施得持正法。

「又復無憂！有四精進得持正法。何謂為四？求法精進，勤廣說法

【現代漢語翻譯】現代漢語譯本：這時，無憂（name of a Bodhisattva）向前對佛說：『是的，世尊！如果這些正士以這樣的法而證得最正覺悟，那麼他們原本並非沒有疑惑；而且像這樣的正士們應當共同擁護，之所以要擁護，是爲了讓這些正士能夠迅速地進入這大乘，他們都已經實踐並得以轉法輪，並且能夠給予認識法的大光明。所以，世尊！用這些教導要法來正確地守護，使他們發起大乘之心，用守護法師來安定救護，恭敬禮拜，順從聽從禁戒。』這時，世尊讚歎無憂龍王子說：『好啊好啊！無憂正士！爲了發起大乘之心的法師而安定救護擁護，這就是所謂的護法，為各位法師經營守護正法，護持正法。』『還有，無憂！護持正法的人可以獲得十種功德。哪十種呢？沒有從自身本源而來的貢高我慢，而且行為恭敬，也沒有諂媚的行為，勤奮思考並樂於學習佛法，立志仰慕學習佛法，專心致志地隨順佛法，以觀照的方式修行佛法，樂於宣講佛法，樂於修行佛法，隨順自己所立志的乘（yana），依隨所說而行。這就是用十種行為來護持正法。』『還有，無憂！有十種行為可以守護獲得正法。哪十種呢？如果善男子或善女人！聽到法師說法，從遠處就向法師所在的地方禮拜，思念並樂於得到侍奉法師的機會，法師到來時就恭敬愛戴，供給法師所需要的衣服、飲食，用各種事務來護持法師，前往拜訪時謙虛恭敬，順從聽從法師所說，並宣揚共同學習的佛法，阻止別人誹謗法師，經常樂於稱讚法師，使法師的聲譽流傳開來。這就是用十種行為來守護正法。』『還有，無憂！有四種佈施可以守護獲得正法。哪四種呢？佈施筆墨紙張給法師；佈施衣服、飲食、床鋪、醫藥來供養大眾；如果從法師那裡聽聞所說的佛法，就以沒有諂媚的心來讚歎法師說得好；所聽聞和接受的佛法，廣泛地為他人宣說。這就是用四種佈施來護持正法。』『還有，無憂！有四種精進可以護持正法。哪四種呢？爲了求法而精進，勤奮廣泛地說法

【English Translation】 English version: Then, Wu You (name of a Bodhisattva) stepped forward and said to the Buddha: 'Yes, World Honored One! If these noble beings attain the highest enlightenment through such a Dharma, then they were not originally without doubts; and such noble beings should jointly protect, and the reason for protecting them is to enable these noble beings to quickly enter this Mahayana, they have all practiced and been able to turn the Dharma wheel, and can give the great light of knowing the Dharma. Therefore, World Honored One! Use these teachings and essential Dharmas to correctly protect them, so that they may generate the mind of Mahayana, and use the protection of Dharma masters to stabilize and rescue, respectfully bow, and obediently listen to the precepts.' At that time, the World Honored One praised the Dragon Prince Wu You, saying: 'Excellent, excellent! Noble being Wu You! Stabilizing, rescuing, and protecting for the Dharma masters who have generated the mind of Mahayana, this is called protecting the Dharma, managing and protecting the True Dharma for all Dharma masters, and upholding the True Dharma.' 'Furthermore, Wu You! Those who protect the True Dharma can obtain ten merits. What are the ten? Without arrogance and pride arising from one's own origin, and acting with reverence, without flattery, diligently thinking and delighting in the Dharma, aspiring to learn the Dharma, focusing intently on following the Dharma, practicing the Dharma through contemplation, delighting in expounding the Dharma, delighting in practicing the Dharma, following the yana (vehicle) one has aspired to, and acting according to what is said. These are the ten actions for protecting the True Dharma.' 'Furthermore, Wu You! There are ten actions that can protect and obtain the True Dharma. What are the ten? If a son or daughter of a good family! Upon hearing of a Dharma master, they bow from afar towards the place where the Dharma master is, thinking of and delighting in the opportunity to serve the Dharma master, and when the Dharma master arrives, they treat them with reverence and love, providing the Dharma master with the clothing and food they need, protecting them with all kinds of affairs, visiting them with humility and respect, obediently listening to what the Dharma master says, and proclaiming the Dharma they have learned together, preventing others from slandering the Dharma master, and always delighting in praising the Dharma master, so that the Dharma master's reputation spreads far and wide. These are the ten actions for protecting the True Dharma.' 'Furthermore, Wu You! There are four kinds of giving that can protect and obtain the True Dharma. What are the four? Giving pens, ink, and paper to the Dharma master; giving clothing, food, bedding, and medicine to support the Sangha; if one hears the Dharma spoken by the Dharma master, one praises the Dharma master without flattery, saying that it is well spoken; and one widely proclaims to others the Dharma that one has heard and received. These are the four kinds of giving for upholding the True Dharma.' 'Furthermore, Wu You! There are four kinds of diligence that can uphold the True Dharma. What are the four? Diligence in seeking the Dharma, diligence in widely expounding the Dharma

，敬禮法師，若毀法人正法降之亦以精進。是四精進得持正法。」

時阿耨達五百太子，聞佛說是，悅懌欣喜歡樂無量，同聲言：「如來所說甚善無比，解諸狐疑。」各以宮室及其官屬，盡以上佛奉給所應，以敬順心而重言曰：「從今，世尊！當勤受化永常無惓，至於如來無為之後，佛之所說是像寶法，當共敬受是經要品，求索通達勸進修行。斯則，世尊！吾等至愿，又若如來無為之後，吾等聖尊在所國邑，當共同心供養舍利，護奉禮敬至於現滅也。」於是賢者耆年迦葉謂諸太子：「又賢目等！如仁輩言，獨欲全完供養如來神身舍利。汝等是言，多斷眾生諸德之本，障蔽明凈翳道至化，使興是言。何則然者？又若如來本始造愿，使留舍利布如芥子，為諸眾生降大悲故，何得全完而獨供養耶？」

彼正士等即答賢者大迦葉曰：「唯然，迦葉！勿以聲聞所有智限而限如來深邃無極明達之慧。所以者何？若如來者，有普智心一切之見，處以神足感動變化。若其興念，能使三千大千世界天、龍、鬼神，各于宮殿普令完全安置舍利，使各念言：『吾獨供養如來舍利，其餘者不。』又復迦葉！若如世尊無為之後，隨眾生心應置舍利。又復迦葉！若如來德，至阿迦膩吒天上立置舍利，其如芥子，能普明照一天地內。是佛

【現代漢語翻譯】現代漢語譯本：『敬禮法師，如果有人詆譭正法，即使正法衰落，也要精進守護。這四種精進能夠守護正法。』

當時，阿耨達（Anavatapta，湖名）的五百位太子，聽聞佛陀如此說，都感到喜悅歡欣，快樂無量，同聲說道：『如來所說非常善妙，無與倫比，解除了我們的各種疑惑。』他們各自將自己的宮室以及官屬，全部獻給佛陀，以恭敬順從的心情再次說道：『從今以後，世尊！我們應當勤奮接受教化，永不懈怠，直到如來涅槃之後，佛陀所說的像法（Dharma image，佛法衰微時期的教法），我們應當共同恭敬接受這些經典要義，尋求通達，勸勉精進修行。這正是，世尊！我們的最大願望。又如果如來涅槃之後，我們這些聖尊所在的國邑，應當同心供養舍利（Śarīra，佛陀火化后的遺物），護持奉養，禮敬直到舍利示現滅度。』

於是，賢者耆年迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）對諸位太子說：『各位賢者！正如你們所說，只想完全獨自供養如來的神身舍利。你們這樣說，會斷絕眾多眾生的功德之本，障蔽明凈，遮蔽通往覺悟的道路，才會說出這樣的話。為什麼這樣說呢？如果如來最初發愿，使舍利像芥子一樣分佈，是爲了對眾生降下大悲，怎麼能完全獨自供養呢？』

那些正士們回答賢者大迦葉說：『是的，迦葉！不要用聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）所擁有的有限智慧來限制如來深邃無極的明達智慧。這是為什麼呢？如來具有普智之心，一切之見，能夠運用神通足（Abhijñā-pāda，通過禪定獲得的超自然能力）感動變化。如果如來興起這樣的念頭，能夠使三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的最大世界）的天、龍（Nāga，印度神話中的蛇神）、鬼神，各自在宮殿中完全安置舍利，使他們各自念道：『我獨自供養如來舍利，其他人不能。』又，迦葉！如果世尊涅槃之後，應當隨眾生的心意安置舍利。又，迦葉！如果如來的功德，即使在阿迦膩吒天（Akaniṣṭha，色界最高的禪天）上安置舍利，像芥子一樣大小，也能普遍照亮一個天地之內。這就是佛陀的功德。』

【English Translation】 English version: 'Homage to the Dharma Master, if someone destroys the True Dharma, even if the True Dharma declines, one should diligently protect it. These four diligences enable one to uphold the True Dharma.'

At that time, the five hundred princes of Anavatapta (lake name), hearing the Buddha speak thus, were delighted, joyful, and immeasurably happy. They said in unison, 'What the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) has said is exceedingly good, unparalleled, and resolves all our doubts.' Each of them offered their palaces and their retinues entirely to the Buddha, with respectful and obedient hearts, and said again, 'From now on, World Honored One! We shall diligently receive teachings, never wearying, until after the Tathagata's Nirvana (Nirvāṇa, the ultimate goal of Buddhism, liberation from suffering). The Dharma image (Dharma image, teachings in the period of decline) spoken by the Buddha, we shall together respectfully receive these essential sutras, seek to understand them thoroughly, and encourage diligent practice. This is, World Honored One! Our greatest wish. And if, after the Tathagata's Nirvana, we, these holy ones, are in any country or city, we shall wholeheartedly offer to the Śarīra (Śarīra, relics of the Buddha after cremation), protect and venerate them, paying homage until their manifestation ceases.'

Then, the wise elder Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for ascetic practices) said to the princes, 'O wise ones! As you say, you wish to completely and solely offer to the divine body Śarīra of the Tathagata. Your words will cut off the root of merit for many beings, obscure clarity, and block the path to enlightenment, which is why you speak such words. Why is this so? If the Tathagata initially made a vow to leave Śarīra scattered like mustard seeds, it was to bestow great compassion upon all beings. How can you completely and solely offer to them?'

Those righteous men replied to the wise Mahākāśyapa, 'Indeed, Kāśyapa! Do not limit the Tathagata's profound and boundless wisdom with the limited wisdom possessed by Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings). Why is this so? The Tathagata possesses the mind of universal wisdom, the sight of all things, and can use the Abhijñā-pāda (Abhijñā-pāda, supernatural powers obtained through meditation) to move and transform. If the Tathagata were to have such a thought, he could cause the devas (Deva, gods), nāgas (Nāga, serpent deities in Indian mythology), and spirits of the Trisāhasra-mahāsāhasra-lokadhātu (Trisāhasra-mahāsāhasra-lokadhātu, the largest world in Buddhist cosmology) to completely place Śarīra in their respective palaces, causing each of them to think, 'I alone offer to the Śarīra of the Tathagata, no one else can.' Furthermore, Kāśyapa! If the World Honored One were to enter Nirvana, the Śarīra should be placed according to the minds of sentient beings. Furthermore, Kāśyapa! If the Tathagata's merit were to place Śarīra, even as small as a mustard seed, on the Akaniṣṭha (Akaniṣṭha, the highest heaven in the Form Realm) heaven, it could universally illuminate within one world. Such is the merit of the Buddha.'

世尊神威變化感動力也。」

決諸疑難品第八

爾時賢者須菩提曰：「諸族姓子！又如來者為滅度耶？」

曰：「須菩提！于起生處當有其滅。」

須菩提曰：「諸族姓子！如來有生乎？」

曰：「如來者，如其本無，無生而生。」

須菩提曰：「如如本無，無生不生，彼都無生也？」

答曰：「是者。須菩提！則佛所生如其本無而不有生。」

須菩提曰：「佛生如是，滅復云何？」

答曰：「亦復如如本無，生於無生，無為滅度亦爾本無。唯，須菩提！不起而生，滅度亦爾！如是其滅亦爾，本無也。」

說是語時，無熱淵池現大蓮花，若如車輪，𧀮有無量種種之色，以名眾寶而用光飾，于諸花間有大蓮華色最暉明，現奇異好特獨踴高。

賢者阿難在於無熱大池之中，睹其變化，所見若斯，尋啟世尊：「今此變化為何瑞應興其感動乃如此耶？」

如來告曰：「且忍，阿難！自當見之。」說適未久，忽從下方乃于寶英如來佛土寶飾世界，六萬菩薩與濡首俱，忽然踴出遷能仁界，升于無熱大池之中，各現妙大蓮花座上，濡首童子即就蓮花高廣顯座。

是時眾會皆悉見之，愕然而驚。時阿耨達及諸菩薩、釋、梵、持世來會，諸眾悉各叉手

【現代漢語翻譯】世尊的神威變化真是令人感動啊！'

決諸疑難品第八

這時，賢者須菩提問道：'各位族姓之子！如來會有滅度嗎？'

佛回答說：'須菩提！凡是有生起的地方，自然會有滅。'

須菩提問道：'各位族姓之子！如來有生嗎？'

佛回答說：'如來，就像其本性是空無一樣，是從無生而生。'

須菩提問道：'如果如來的本性是空無，無生也不生，那麼他根本就沒有生嗎？'

佛回答說：'是的。須菩提！佛的生就像其本性是空無一樣，實際上並沒有真正的生。'

須菩提問道：'佛的生是這樣，那麼滅又是怎樣的呢？'

佛回答說：'也就像其本性是空無一樣，從無生而生，無為的滅度也是如此，其本性也是空無。須菩提！不生而生，滅度也是這樣！這樣的滅也是如此，其本性也是空無啊。'

當佛說這些話的時候，無熱淵池中顯現出巨大的蓮花，像車輪一樣大，具有無數種顏色，用各種珍寶來裝飾，在這些蓮花之間，有一朵大蓮花，它的顏色最為明亮，顯現出奇異美好的景象，特別高聳。

賢者阿難在無熱大池中，看到了這種變化，他所見到的就是這樣，於是向世尊請教說：'現在這種變化是什麼樣的瑞應，才會引起如此的感動呢？'

如來告訴阿難說：'暫且忍耐一下，阿難！你自然會看到的。' 話音剛落，忽然從下方，從寶英如來（Ratna-uṣṇīṣa-tathāgata）佛土的寶飾世界，六萬菩薩與濡首（Nūna-śīrṣa）一同涌出，來到了能仁（Śākyamuni）的境界，升到無熱大池之中，各自顯現在美妙巨大的蓮花座上，濡首童子就坐在蓮花高廣顯赫的座位上。

這時，所有在場的眾人都看到了這一景象，都感到驚訝。當時，阿耨達（Anavatapta）以及諸位菩薩、釋天（Śakra）、梵天（Brahmā）、持世天（Lokapāla）都來參加法會，所有大眾都各自合掌。

【English Translation】 'The World-Honored One's divine power and transformation are truly moving!'

Chapter Eight: Resolving Doubts

At that time, the worthy Subhūti said: 'O sons of noble families! Does the Tathāgata undergo extinction?'

The Buddha replied: 'Subhūti! Where there is arising, there will be extinction.'

Subhūti said: 'O sons of noble families! Does the Tathāgata have birth?'

The Buddha replied: 'The Tathāgata, like his original nature which is non-existent, is born from non-birth.'

Subhūti said: 'If the Tathāgata's original nature is non-existent, and there is no birth from non-birth, then does he have no birth at all?'

The Buddha replied: 'That is so. Subhūti! The birth of the Buddha is like his original nature, which is non-existent and without actual birth.'

Subhūti said: 'If the Buddha's birth is like this, then what is his extinction like?'

The Buddha replied: 'It is also like his original nature, which is non-existent, born from non-birth, and the unconditioned extinction is also originally non-existent. O Subhūti! Birth arises without arising, and extinction is also like that! Such is its extinction, which is also originally non-existent.'

When these words were spoken, a great lotus flower appeared in the Anavatapta Lake, as large as a chariot wheel, with countless colors, adorned with various treasures. Among the flowers, there was a great lotus flower whose color was the most radiant, displaying a strange and beautiful appearance, especially tall and prominent.

The worthy Ānanda, in the Anavatapta Lake, witnessed this transformation, and what he saw was like this. He then inquired of the World-Honored One: 'What kind of auspicious sign is this transformation, that it evokes such emotion?'

The Tathāgata told Ānanda: 'Be patient, Ānanda! You will see it yourself.' Before he had finished speaking, suddenly from below, from the bejeweled world of the Buddha Ratna-uṣṇīṣa-tathāgata (寶英如來), sixty thousand Bodhisattvas, together with Nūna-śīrṣa (濡首), emerged and came to the realm of Śākyamuni (能仁), ascending into the Anavatapta Lake, each appearing on a wonderful and great lotus seat. The youth Nūna-śīrṣa then sat on the high, broad, and prominent lotus seat.

At that time, all those present saw this scene and were astonished. Then, Anavatapta (阿耨達) and the Bodhisattvas, Śakra (釋), Brahmā (梵), and Lokapāla (持世) came to the assembly, and all the assembly members joined their palms together.

稽首敬禮。濡首童子退住虛空，共持珠寶交露之蓋。

時濡首與諸菩薩俱並蓮花座，亦踴虛空去地乃遠，于上而雨未曾所見最妙蓮花，供養如來！從諸花中有聲出曰：「寶英如來問訊世尊：『起居無量、體祚康強、神力安和乎？』聲復言曰：『濡首童子與諸菩薩六萬人俱往詣忍土！至於無熱龍王淵池觀彼感變，又志樂聽龍王所問莊飾道品入法要說，為世尊廣勸法言，便有歡悅。』」於是濡首及諸菩薩從虛空下，悉詣正覺，稽首如來！欣心肅敬住世尊前。

爾時天師告濡首曰：「童子來乎！為何志故與諸菩薩俱至此耶？」

濡首白佛：「吾等世尊在彼寶英如來佛土寶飾世界，承聞至真能仁如來！垂慈十方演說斯要。聞是法故，尋從彼土升游詣此奉禮天師！緣聞如來所講法也。」

迦葉白佛：「近如？世尊！寶英佛土寶飾世界，而諸大志忽至此耶？」

濡首答曰：「唯如迦葉坐一定時，極其神足飛行之力，盡其壽命于中滅度，而由不能達到彼土，其國境界弘遠乃爾！」

佛告迦葉：「其土去此，過於六十恒沙佛剎乃至寶英如來佛土。」

曰：「其來久如而到此乎？」

答曰：「久如，耆年漏盡意得解也。」

大迦葉曰：「甚未曾有。唯然，濡首！是諸正上神足若

【現代漢語翻譯】現代漢語譯本：稽首敬禮。（稽首：佛教禮儀，以頭觸地表示極度的尊敬）濡首童子退住虛空，共同拿著珠寶交織的傘蓋。這時，濡首童子與各位菩薩一同坐在蓮花座上，也升到虛空中，離地面很遠，在空中降下前所未見的最美妙的蓮花，供養如來！從這些蓮花中傳出聲音說：『寶英如來問候世尊：起居是否安好，身體是否健康，神力是否平和？』聲音又說：『濡首童子與六萬位菩薩一同前往娑婆世界（忍土），到無熱惱龍王（無熱龍王）的淵池觀看那裡的變化，又立志樂於聽聞龍王所問的關於莊嚴道品（莊飾道品）的入法要說，為世尊廣泛勸說法言，因此感到歡喜。』於是，濡首童子及各位菩薩從虛空中下來，都來到正覺的佛陀面前，稽首如來！滿懷欣喜和肅敬地站在世尊面前。這時，天師（佛陀的尊稱）告訴濡首童子說：『童子你來了！因為什麼緣故與各位菩薩一同來到這裡呢？』濡首童子對佛陀說：『我們這些人在寶英如來佛土（寶英如來佛土）的寶飾世界（寶飾世界），聽說至真能仁如來（能仁如來）慈悲地向十方演說這個重要的法門。因為聽聞這個法，就從那個佛土升游到這裡，奉禮天師！是因為聽聞如來所講的法啊。』迦葉（大迦葉，佛陀的弟子）對佛陀說：『距離很近嗎？世尊！寶英佛土（寶英佛土）的寶飾世界（寶飾世界），而這些有大志的人忽然來到這裡？』濡首童子回答說：『即使像迦葉尊者這樣，坐禪入定一段時間，用盡他的神通飛行之力，耗盡他的壽命在其中滅度，也不能到達那個佛土，那個國家的境界弘遠就是這樣！』佛陀告訴迦葉：『那個佛土距離這裡，超過六十恒河沙數的佛剎（佛剎），才到達寶英如來佛土（寶英如來佛土）。』（迦葉）問：『他們來了多久才到這裡呢？』（濡首童子）回答說：『很久了，就像耆年（指大迦葉）漏盡煩惱，意得解脫一樣。』大迦葉說：『真是從未有過的事情。是的，濡首童子！這些具有正直高尚的神通的人……』 English version: Reverently I bow and pay homage. The Ru Shou Child (濡首童子, Name of a Bodhisattva) retreated and stayed in the void, together holding a canopy of interwoven jewels. At that time, the Ru Shou Child and all the Bodhisattvas were together on lotus seats, also rising into the void, far from the ground, and raining down the most wonderful lotuses never seen before, offering them to the Tathagata! From within the flowers, a voice emerged, saying: 'The Bao Ying Tathagata (寶英如來, Name of a Buddha) inquires after the World Honored One: 'Are you well in your daily life, is your body healthy and strong, and is your spiritual power peaceful and harmonious?'' The voice further said: 'The Ru Shou Child and sixty thousand Bodhisattvas are going together to the Saha world (忍土, The world we live in, characterized by suffering) to observe the transformations at the Anavatapta Dragon King's (無熱龍王, Dragon King of Anavatapta Lake) deep pool, and they are also determined to joyfully listen to the Dragon King's questions regarding the adornments of the path (莊飾道品, Practices that lead to enlightenment) and the essential teachings of entering the Dharma, extensively encouraging the World Honored One with words of Dharma, thereby experiencing joy.' Thereupon, the Ru Shou Child and all the Bodhisattvas descended from the void, all going to the Buddha of Perfect Enlightenment, bowing to the Tathagata! With joyful hearts and solemn reverence, they stood before the World Honored One. At that time, the Teacher of Gods (天師, Title for the Buddha) said to the Ru Shou Child: 'Child, have you come! For what purpose have you come here together with all the Bodhisattvas?' The Ru Shou Child said to the Buddha: 'We, World Honored One, in the Jeweled Adornment World (寶飾世界, A Buddha-field) of the Bao Ying Tathagata Buddha-land (寶英如來佛土, The Buddha-field of Bao Ying Tathagata), heard that the Perfectly Enlightened and Benevolent Tathagata (能仁如來, Another name for Shakyamuni Buddha) compassionately expounds this essential Dharma to the ten directions. Because of hearing this Dharma, we then ascended from that land and traveled here to pay homage to the Teacher of Gods! It is because we heard the Dharma spoken by the Tathagata.' Kashyapa (迦葉, One of the Buddha's principal disciples) said to the Buddha: 'Is it near? World Honored One! The Jeweled Adornment World (寶飾世界, A Buddha-field) of the Bao Ying Buddha-land (寶英佛土, The Buddha-field of Bao Ying Tathagata), and yet these beings of great aspiration have suddenly come here?' The Ru Shou Child replied: 'Even if one like Kashyapa were to sit in meditation for a fixed time, exhausting his supernatural powers of flight, and exhausting his lifespan in the process, he would still not be able to reach that land, so vast is the extent of that country!' The Buddha told Kashyapa: 'That land is farther from here than sixty Ganges River sands of Buddha-fields (佛剎, A Buddha-field), before reaching the Bao Ying Tathagata Buddha-land (寶英如來佛土, The Buddha-field of Bao Ying Tathagata).' (Kashyapa) asked: 'How long did it take them to arrive here?' (The Ru Shou Child) replied: 'A long time, just as the elder (referring to Kashyapa) has exhausted his defilements and attained liberation of mind.' The Great Kashyapa said: 'This is truly unprecedented. Indeed, Ru Shou! These beings with upright and noble spiritual powers...'

【English Translation】 Reverently I bow and pay homage. The Ru Shou Child (濡首童子, Name of a Bodhisattva) retreated and stayed in the void, together holding a canopy of interwoven jewels. At that time, the Ru Shou Child and all the Bodhisattvas were together on lotus seats, also rising into the void, far from the ground, and raining down the most wonderful lotuses never seen before, offering them to the Tathagata! From within the flowers, a voice emerged, saying: 'The Bao Ying Tathagata (寶英如來, Name of a Buddha) inquires after the World Honored One: 'Are you well in your daily life, is your body healthy and strong, and is your spiritual power peaceful and harmonious?'' The voice further said: 'The Ru Shou Child and sixty thousand Bodhisattvas are going together to the Saha world (忍土, The world we live in, characterized by suffering) to observe the transformations at the Anavatapta Dragon King's (無熱龍王, Dragon King of Anavatapta Lake) deep pool, and they are also determined to joyfully listen to the Dragon King's questions regarding the adornments of the path (莊飾道品, Practices that lead to enlightenment) and the essential teachings of entering the Dharma, extensively encouraging the World Honored One with words of Dharma, thereby experiencing joy.' Thereupon, the Ru Shou Child and all the Bodhisattvas descended from the void, all going to the Buddha of Perfect Enlightenment, bowing to the Tathagata! With joyful hearts and solemn reverence, they stood before the World Honored One. At that time, the Teacher of Gods (天師, Title for the Buddha) said to the Ru Shou Child: 'Child, have you come! For what purpose have you come here together with all the Bodhisattvas?' The Ru Shou Child said to the Buddha: 'We, World Honored One, in the Jeweled Adornment World (寶飾世界, A Buddha-field) of the Bao Ying Tathagata Buddha-land (寶英如來佛土, The Buddha-field of Bao Ying Tathagata), heard that the Perfectly Enlightened and Benevolent Tathagata (能仁如來, Another name for Shakyamuni Buddha) compassionately expounds this essential Dharma to the ten directions. Because of hearing this Dharma, we then ascended from that land and traveled here to pay homage to the Teacher of Gods! It is because we heard the Dharma spoken by the Tathagata.' Kashyapa (迦葉, One of the Buddha's principal disciples) said to the Buddha: 'Is it near? World Honored One! The Jeweled Adornment World (寶飾世界, A Buddha-field) of the Bao Ying Buddha-land (寶英佛土, The Buddha-field of Bao Ying Tathagata), and yet these beings of great aspiration have suddenly come here?' The Ru Shou Child replied: 'Even if one like Kashyapa were to sit in meditation for a fixed time, exhausting his supernatural powers of flight, and exhausting his lifespan in the process, he would still not be able to reach that land, so vast is the extent of that country!' The Buddha told Kashyapa: 'That land is farther from here than sixty Ganges River sands of Buddha-fields (佛剎, A Buddha-field), before reaching the Bao Ying Tathagata Buddha-land (寶英如來佛土, The Buddha-field of Bao Ying Tathagata).' (Kashyapa) asked: 'How long did it take them to arrive here?' (The Ru Shou Child) replied: 'A long time, just as the elder (referring to Kashyapa) has exhausted his defilements and attained liberation of mind.' The Great Kashyapa said: 'This is truly unprecedented. Indeed, Ru Shou! These beings with upright and noble spiritual powers...'

斯。」

濡首又曰：「耆年漏盡意解久如耶？」

答曰：「如其轉意之頃。」

又曰：「耆年意以解乎？」

答曰：「以解。」

濡首復曰：「其誰縛心而有解乎？」

答曰：「濡首！以心結解，非脫有解致慧見也。」

曰：「唯，迦葉！其無縛心以何解乎？」

迦葉答曰：「知心無縛，斯則為解。」

曰：「唯，迦葉！以何等心？云何知心？過去知耶？當來、現在乎？去者滅盡，當來未至、現在無住，以何等心而知其心？」

曰：「心已滅者，是濡首即無身心之計數也。」

曰：「賢者心知其滅耶？」

曰：「心滅者不可得知。」

曰：「其得致都滅心者，彼永無有身識之得？」

曰：「大辯哉！濡首童子！吾等微劣，豈能應答上辯之辭？」

濡首又曰：「云何迦葉！響寧有辭耶？」

曰：「無。童子！因緣起耳！」

曰：「不云乎，唯、大迦葉！一切音聲若響耶？」

曰：「爾！」

濡首又曰：「響辯可致不乎？」

曰：「不可致。」

又曰：「如是。唯，大迦葉！菩薩協懷權辯之才不可思議，亦無其斷，若耆年問，從劫至劫，菩薩機辯難可究盡。」

爾時迦葉而白

【現代漢語翻譯】現代漢語譯本濡首又問：『耆年（指迦葉，年長的修行者）證得漏盡（斷絕一切煩惱）解脫，經歷了多久呢？』迦葉回答說：『就在轉念之間。』濡首又問：『耆年現在已經解脫了嗎？』迦葉回答說：『已經解脫了。』濡首又問：『是誰束縛了心，然後又解脫了呢？』迦葉回答說：『濡首！是用心來結縛，然後用心來解脫，而不是脫離了束縛才能獲得智慧和見解。』濡首說：『是的，迦葉！如果沒有被束縛的心，又如何解脫呢？』迦葉回答說：『知道心本來就沒有束縛，這就是解脫。』濡首問：『是的，迦葉！用什麼心？如何知道心？是過去的心嗎？是未來的心還是現在的心？過去的心已經滅盡，未來的心尚未到來，現在的心沒有停留，用什麼心來知道這個心呢？』迦葉回答說：『心已經滅了，對於濡首來說，就沒有身心的計算了。』濡首問：『賢者能知道心已經滅了嗎？』迦葉回答說：『心滅了就不可得知。』濡首問：『那些證得完全滅盡心的人，他們永遠不會再有身識的獲得嗎？』迦葉回答說：『你的辯論真厲害啊！濡首童子！我們這些能力微弱的人，怎麼能回答你如此高明的辯論呢？』濡首又問：『迦葉，聲音會有言辭嗎？』迦葉回答說：『沒有。童子！聲音只是因緣和合而生起的。』濡首問：『不是說一切音聲都像迴響一樣嗎，大迦葉？』迦葉回答說：『是的！』濡首又問：『能從迴響中得到辯論嗎？』迦葉回答說：『不能。』濡首說：『正是如此。大迦葉！菩薩懷有權巧方便的辯才，不可思議，也沒有窮盡的時候。如果耆年問菩薩問題，即使從劫到劫，菩薩的機智辯才也難以窮盡。』這時，迦葉稟告說：

【English Translation】 English version Nuru Shou asked again: 'How long has it been, Elder (referring to Kashyapa, an elderly practitioner), since you attained the exhaustion of outflows (severance of all afflictions) and liberation?' Kashyapa replied: 'In the space of a thought-moment.' Nuru Shou asked again: 'Has the Elder already been liberated?' Kashyapa replied: 'Already liberated.' Nuru Shou asked again: 'Who binds the mind, and then becomes liberated?' Kashyapa replied: 'Nuru Shou! It is with the mind that one binds, and with the mind that one liberates, not by escaping bondage that one attains wisdom and insight.' Nuru Shou said: 'Yes, Kashyapa! If there is no bound mind, how is there liberation?' Kashyapa replied: 'Knowing that the mind is originally unbound, that is liberation.' Nuru Shou asked: 'Yes, Kashyapa! With what mind? How to know the mind? Is it the past mind? Is it the future mind or the present mind? The past mind has ceased, the future mind has not yet arrived, the present mind has no abiding, with what mind does one know the mind?' Kashyapa replied: 'The mind that has already ceased, for Nuru Shou, there is no calculation of body and mind.' Nuru Shou asked: 'Does the wise one know that the mind has ceased?' Kashyapa replied: 'The mind that has ceased cannot be known.' Nuru Shou asked: 'Those who attain the complete cessation of mind, will they never again have the attainment of bodily consciousness?' Kashyapa replied: 'Your debate is truly formidable! Nuru Shou, young man! How can we, with our meager abilities, answer your such brilliant arguments?' Nuru Shou asked again: 'Kashyapa, does a sound have words?' Kashyapa replied: 'No. Young man! Sounds arise only from conditions.' Nuru Shou asked: 'Isn't it said that all sounds are like echoes, Great Kashyapa?' Kashyapa replied: 'Yes!' Nuru Shou asked again: 'Can debate be attained from echoes?' Kashyapa replied: 'It cannot.' Nuru Shou said: 'Exactly so. Great Kashyapa! The Bodhisattva possesses expedient and skillful eloquence, which is inconceivable and without end. If the Elder asks the Bodhisattva questions, even from kalpa to kalpa, the Bodhisattva's ingenious eloquence is difficult to exhaust.' At that time, Kashyapa reported:

佛言：「唯愿世尊加勸濡首！為此大眾弘講法說，令諸會眾長夜致安，普使一切得明法要。」

於是眾中有大菩薩，其名智積，問濡首曰：「何故，童子！長老迦葉年耆極舊，所言怯弱微劣乃爾？為以何故名之耆年？」

濡首答曰：「是聲聞耳！故不果辯。」

智積復曰：「斯不知發大乘志耶？」

曰：「永不矣！唯以聲聞乘之脫也。」

曰：「又濡首！何故名為聲聞之乘？」

濡首答曰：「是族姓子！世尊能仁隨諸眾生，興三乘教敷以說法，有聲聞乘、緣一覺乘及大乘行。所以然者？由此眾生意多懷貪、志劣弱故，說三行耳！」

智積又曰：「云何？濡首！如空、想、愿都無其限，何故限之有三乘乎？」

曰：「族姓子！是諸如來執權之行，空無想愿不有其限，為諸著限而諸有限，終不限於無限行也。」

曰：「又濡首！吾等可退，使永莫與劣志眾生得有會也。」

濡首答曰：「諸族姓子！且忍。當從無熱龍王聞其智辯及無量法。」

耆年迦葉謂智積曰：「云何正土！如彼寶英如來佛土，云何說法？」

智積答曰：「唯一法味，從其一法演出無量法義之音，但論菩薩不退轉法，諸佛奧藏要行之論，從已取脫不由眾雜，依于普智永無餘脫

【現代漢語翻譯】現代漢語譯本：佛說：『我希望世尊您能格外勸勉濡首（Nuru Shou，菩薩名）！爲了這些大眾弘揚講解佛法，使所有在場的人們長夜安穩，普遍使一切眾生都能明白佛法的精要。』

這時，大眾中有一位名叫智積（Zhi Ji，菩薩名）的大菩薩，問濡首說：『為什麼，童子！長老迦葉（Kasyapa，佛陀十大弟子之一）年紀這麼大，所說的話卻如此怯懦微弱？因為什麼緣故稱他為耆年（年老）？』

濡首回答說：『他只是聲聞乘（Sravakayana，小乘）的修行者罷了！所以不能充分地辯才無礙。』

智積又問：『他不知道發起大乘（Mahayana，大乘）的志願嗎？』

濡首說：『永遠不會了！他只追求聲聞乘的解脫。』

智積問：『那麼濡首！為什麼稱為聲聞乘？』

濡首回答說：『這位族姓之子！世尊能仁（Sakyamuni，釋迦牟尼佛）隨著各種眾生的根器，興起三乘的教法，敷演說法，有聲聞乘、緣覺乘（Pratyekabuddhayana，中乘）和大乘。之所以這樣，是因為這些眾生心中多懷貪慾、志向怯弱，所以才說這三種修行方法！』

智積又問：『為什麼？濡首！如空、無相、無愿都是沒有邊際的，為什麼還要限定為三乘呢？』

濡首說：『這位族姓之子！這是諸位如來權巧方便的行徑，空、無相、無愿本來就沒有邊際，是爲了那些執著于有限的眾生而設立的，最終不會侷限於無限的修行。』

智積說：『那麼濡首！我們應該退避三舍，永遠不要和那些志向低劣的眾生有所交集。』

濡首回答說：『各位族姓之子！請稍安勿躁。我們將從無熱龍王（Anavatapta，龍王名）那裡聽到他的智慧辯才和無量佛法。』

耆年迦葉對智積說：『云何正士！像那寶英如來（Ratnavyuha，佛名）的佛土，是如何說法的？』

智積回答說：『只有一種法味，從這一種法味中演說出無量法義的聲音，只談論菩薩不退轉的法門，諸佛奧妙的寶藏和重要的修行，從這裡取得解脫，不依靠其他雜亂的法門，依靠普遍的智慧，永遠沒有其他的解脫。』

【English Translation】 English version: The Buddha said, 'I hope that the World-Honored One will especially encourage Nuru Shou (Nuru Shou, name of a Bodhisattva)! For the sake of this assembly, widely expound and explain the Dharma, so that all those present may have peace throughout the long night, and universally enable all beings to understand the essence of the Dharma.'

At this time, there was a great Bodhisattva in the assembly named Zhi Ji (Zhi Ji, name of a Bodhisattva), who asked Nuru Shou, 'Why, young man! Elder Kasyapa (Kasyapa, one of the Buddha's ten great disciples) is so old, yet his words are so timid and weak? For what reason is he called an elder (old age)?'

Nuru Shou replied, 'He is just a follower of the Sravakayana (Sravakayana, the Hearer Vehicle)! Therefore, he cannot fully possess unobstructed eloquence.'

Zhi Ji then asked, 'Does he not know how to aspire to the Mahayana (Mahayana, the Great Vehicle)?'

Nuru Shou said, 'Never! He only seeks liberation through the Sravakayana.'

Zhi Ji asked, 'Then Nuru Shou! Why is it called the Sravakayana?'

Nuru Shou replied, 'O son of a noble family! Sakyamuni (Sakyamuni, the Buddha) according to the various capacities of beings, initiated the teachings of the Three Vehicles, expounding the Dharma, there are the Sravakayana, the Pratyekabuddhayana (Pratyekabuddhayana, the Solitary Realizer Vehicle), and the Mahayana. The reason for this is that these beings harbor much greed in their hearts and have weak aspirations, so these three methods of practice are taught!'

Zhi Ji then asked, 'Why? Nuru Shou! If emptiness, signlessness, and wishlessness are all without limit, why limit them to the Three Vehicles?'

Nuru Shou said, 'O son of a noble family! These are the expedient actions of the Tathagatas, emptiness, signlessness, and wishlessness are originally without limit, they are established for those beings who are attached to limitations, and ultimately will not be limited to limitless practice.'

Zhi Ji said, 'Then Nuru Shou! We should withdraw and never associate with those beings of inferior aspirations.'

Nuru Shou replied, 'O sons of noble families! Please be patient. We will hear from the Anavatapta Dragon King (Anavatapta, name of a Dragon King) his wisdom and eloquence and immeasurable Dharma.'

The elder Kasyapa said to Zhi Ji, 'O righteous one! How does the Buddha-land of that Ratnavyuha Tathagata (Ratnavyuha, name of a Buddha) expound the Dharma?'

Zhi Ji replied, 'There is only one taste of Dharma, from this one taste of Dharma are expounded the sounds of immeasurable Dharma meanings, only discussing the irreversible Dharma of Bodhisattvas, the profound treasures and essential practices of all Buddhas, liberation is attained from here, not relying on other miscellaneous Dharmas, relying on universal wisdom, there is never any other liberation.'

，恒講菩薩清純之談，其土都無怯弱之行也。」

時阿耨達問濡首曰：「仁尊濡首來奉如來！為何等像觀于如來？以色觀耶？痛、想、行、識觀如來乎？」

答曰：「不也。」

「以約言之，色苦觀耶？痛、想、行、識苦觀之乎？滅色、痛、想、行、識觀耶？為以空無想願行觀如來乎？」

答曰：「不也。」

又問：「云何去、來、現在相好，肉眼、天眼、慧眼觀如來乎？」

答曰：「不也。」

「云何？濡首！以何等相觀如來耶？」

答曰：「龍王！觀于如來當如如來。」

又曰：「軟首！如來云何乎？」

曰：「如來者無等之等，等不可見，用無雙故，故妙矣。龍王！如來極尊，無偶無雙、無比無喻、無儔無等、無匹無倫、亦無色相。為其無像、無形無影、無名無字、無說無受也。如是，龍王！如來若此，當作是觀觀于如來！亦不肉眼、天眼、慧眼而觀如來。所以者何？其肉眼者以見明故，如如來者無冥無明，故不可以肉眼而觀；又天眼者有作之相，若如來者等過無住故，不可以天眼而觀；又其慧眼知本無相，又如來者眾都永無，故不可以慧眼而觀。」

「云何？軟首！觀其如來得為清凈？」

曰：「若，龍王！其知眼識心不有起，

【現代漢語翻譯】現代漢語譯本：『他們經常講述菩薩清凈純潔的教義，他們的國土中沒有任何怯懦的行為。』

當時，阿耨達（Anavatapta，龍名）問濡首（Niruja，人名）說：『仁者濡首前來侍奉如來（Tathagata，佛的稱號）！您以什麼樣的形象來觀察如來？是以色（Rupa，物質）來觀察嗎？還是以受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）來觀察如來呢？』

濡首回答說：『不是的。』

阿耨達又問：『概括地說，您是以色苦來觀察嗎？還是以受、想、行、識苦來觀察呢？是以滅除色、受、想、行、識來觀察嗎？還是以空、無想、無愿、無行來觀察如來呢？』

濡首回答說：『不是的。』

阿耨達又問：『那麼，您是以過去、現在、未來的相好，用肉眼、天眼、慧眼來觀察如來嗎？』

濡首回答說：『不是的。』

阿耨達問：『那麼，濡首！您以什麼樣的形象來觀察如來呢？』

濡首回答說：『龍王！觀察如來應當如如來本身一樣。』

阿耨達又問：『濡首！如來是什麼樣的呢？』

濡首回答說：『如來是無與倫比的，這種無等是不可見的，因為他是獨一無二的，所以才是如此的微妙。龍王！如來至尊至上，沒有匹敵，沒有比擬，沒有可以比喻的，沒有同伴，沒有相等，沒有匹配，沒有倫比，也沒有固定的色相。因為他是無像、無形、無影、無名、無字的，是無法用言語表達和接受的。就是這樣，龍王！如來就是如此，應當這樣來觀察如來！也不要用肉眼、天眼、慧眼來觀察如來。這是為什麼呢？因為肉眼只能看到光明，而如來既沒有黑暗也沒有光明，所以不能用肉眼來觀察；天眼具有造作的相，而如來超越一切，沒有停留，所以不能用天眼來觀察；慧眼知道萬物本無自性，而如來是徹底的空無，所以不能用慧眼來觀察。』

阿耨達問：『那麼，濡首！如何觀察如來才能得到清凈呢？』

濡首回答說：『是的，龍王！如果知道眼識心不起作用，

【English Translation】 English version: 'They constantly speak of the pure teachings of the Bodhisattvas, and there are no cowardly actions in their lands.'

At that time, Anavatapta (dragon name) asked Niruja (person's name): 'Benevolent Niruja, you have come to serve the Tathagata (title of the Buddha)! With what kind of image do you observe the Tathagata? Do you observe with Rupa (form, matter)? Or do you observe the Tathagata with Vedana (feeling, sensation), Samjna (perception), Samskara (mental formations, volition), and Vijnana (consciousness)?'

Niruja replied: 'No.'

Anavatapta asked again: 'To put it concisely, do you observe with the suffering of Rupa? Or do you observe with the suffering of Vedana, Samjna, Samskara, and Vijnana? Do you observe by extinguishing Rupa, Vedana, Samjna, Samskara, and Vijnana? Or do you observe the Tathagata with emptiness, non-thought, non-wish, and non-action?'

Niruja replied: 'No.'

Anavatapta asked again: 'Then, do you observe the Tathagata with the characteristics of past, present, and future, using the physical eye, the heavenly eye, or the wisdom eye?'

Niruja replied: 'No.'

Anavatapta asked: 'Then, Niruja! With what kind of image do you observe the Tathagata?'

Niruja replied: 'Dragon King! One should observe the Tathagata as the Tathagata is.'

Anavatapta asked again: 'Niruja! What is the Tathagata like?'

Niruja replied: 'The Tathagata is unequaled, and this unequaledness is invisible because he is unique and unparalleled, hence his subtlety. Dragon King! The Tathagata is supremely honored, without peer, without comparison, without analogy, without companion, without equal, without match, without parallel, and also without fixed form. Because he is without image, without shape, without shadow, without name, without word, and cannot be spoken of or received. Thus, Dragon King! The Tathagata is like this, and one should observe the Tathagata in this way! Also, do not observe the Tathagata with the physical eye, the heavenly eye, or the wisdom eye. Why is that? Because the physical eye can only see light, and the Tathagata is without darkness and without light, so he cannot be observed with the physical eye; the heavenly eye has the characteristic of creation, but the Tathagata transcends everything and has no abiding place, so he cannot be observed with the heavenly eye; the wisdom eye knows that all things are fundamentally without inherent existence, and the Tathagata is completely empty, so he cannot be observed with the wisdom eye.'

Anavatapta asked: 'Then, Niruja! How can one observe the Tathagata and attain purity?'

Niruja replied: 'Yes, Dragon King! If one knows that the consciousness of the eye does not arise,

又知色識心無起滅，其作是觀觀于如來，為應清凈。」

爾時其從寶英如來寶飾佛土菩薩來者，得未曾有，而皆嘆曰：「甚快妙哉！斯諸眾生善值如來！逮聞如是龍王所問決狐疑品，聞已悅信，不恐不怖又無驚怪，加復受持諷誦宣佈，如是正士應在慧署。吾等，世尊，不空至此，值聞是要無極像法。又若，世尊！斯法所至聚落國邑，當知其處如來常在，終不滅度，正法無毀道化興隆。何則然者？以此法品能降魔場伏諸外道也。」

時阿耨達謂軟首曰：「善修行者軟首童子！斯之菩薩逮聞是法得佛不難，進己勸人勤道無惓也。」

「何謂菩薩應修善行？」

軟首答曰：「若是，龍王！如貪行空，施行亦空，等解於此是謂善行。以約言之，不戒與戒、懷恚及忍、懈退精進、亂意一心、如其愚空智慧亦空，於是等行，斯謂善行。

「又復龍王！如其淫慾、恚怒、愚癡為之空者，無其淫慾、恚、癡亦空；如參行空，無雜亦空。于其等行，是謂善行。

「又復龍王！如其八萬四千行空，賢聖正脫亦悉為空，於斯等行，是謂善行。

「又復龍王！若有明賢修菩薩行，無行無不行，亦不見行；不有惑行，亦無念行，又不知行，於是等行，是謂善行。」

無熱龍王謂軟首曰：「云何

【現代漢語翻譯】現代漢語譯本『又知道色、識、心沒有生起和滅亡，這樣觀察如來，才算是清凈。』

當時，那些從寶英如來（Baoying Ru Lai，佛名）的寶飾佛土來的菩薩，感到前所未有，都讚歎說：『太奇妙了！這些眾生真有善根，遇到了如來！聽聞了這樣的《龍王所問決狐疑品》，聽了之後喜悅信服，不恐懼也不害怕，更沒有驚慌怪異，還能進一步受持、諷誦、宣講，這樣的正士應該在智慧之地。我們，世尊，沒有白來這裡，有幸聽聞了這重要的無極像法。而且，世尊！這法所到的聚落、國邑，應當知道那個地方如來常在，終究不會滅度，正法不會被毀壞，佛道教化興盛。為什麼這樣說呢？因為這部法品能夠降伏魔眾，制伏各種外道。』

這時，阿耨達（Anouda，龍王名）對軟首（Ruanshou，菩薩名）說：『善於修行的人啊，軟首童子！這些菩薩聽聞了這部法，成佛不難，自己精進修行，勸導他人勤奮修道，沒有厭倦。』

『什麼樣的行為是菩薩應該修行的善行呢？』

軟首回答說：『如果是這樣，龍王！比如貪慾的自性是空，佈施的自性也是空，平等理解這些就是所謂的善行。簡單來說，不持戒和持戒、懷恨和忍辱、懈怠和精進、散亂和一心、愚癡和智慧，它們的自性都是空，對於這些行為，這就是所謂的善行。

『再者，龍王！如果淫慾、嗔恚、愚癡的自性是空，那麼沒有淫慾、嗔恚、愚癡的自性也是空；如有雜染的行為是空，沒有雜染的行為也是空。對於這些行為，這就是所謂的善行。

『再者，龍王！如果八萬四千種行門的自性是空，賢聖的正道解脫也都是空，對於這些行為，這就是所謂的善行。

『再者，龍王！如果有明智賢達的人修行菩薩行，沒有行也沒有不行，也看不到行；沒有迷惑的行，也沒有念想的行，也不知道行，對於這些行為，這就是所謂的善行。』

無熱龍王（Wure Longwang，龍王名）對軟首說：『怎麼樣』

【English Translation】 English version 'Furthermore, knowing that form, consciousness, and mind have no arising or ceasing, observing the Tathagata in this way is considered pure.'

At that time, the Bodhisattvas who came from the adorned Buddha-land of Baoying Ru Lai (Tathagata Jewel-Shine), experienced something unprecedented, and they all exclaimed: 'How wonderful! These beings are truly fortunate to encounter the Tathagata! Having heard this chapter of 'The Dragon King's Questions Resolving Doubts,' they are delighted and believe, without fear or dread, and without surprise or bewilderment. Moreover, they receive, uphold, recite, and proclaim it. Such righteous individuals should dwell in the realm of wisdom. We, World Honored One, have not come here in vain, for we have had the good fortune to hear this important, limitless Dharma. Furthermore, World Honored One! Wherever this Dharma reaches, whether in villages or kingdoms, know that the Tathagata is always present in that place, and will never pass into extinction. The true Dharma will not be destroyed, and the teachings of the Way will flourish. Why is this so? Because this Dharma chapter can subdue the realm of demons and vanquish all heretics.'

Then Anouda (Dragon King) said to Ruanshou (Gentle Head): 'O good practitioner, Gentle Head youth! It is not difficult for these Bodhisattvas to attain Buddhahood, having heard this Dharma. They advance themselves and encourage others to diligently cultivate the Way without weariness.'

'What kind of good deeds should a Bodhisattva cultivate?'

Ruanshou replied: 'If that is the case, Dragon King! For example, the nature of greed is empty, and the nature of giving is also empty. Understanding this equally is what is called good conduct. In short, non-precepts and precepts, harboring anger and forbearance, laziness and diligence, a distracted mind and a focused mind, foolishness and wisdom—the nature of all these is empty. Regarding these actions, this is what is called good conduct.

'Furthermore, Dragon King! If lust, anger, and ignorance are empty, then the absence of lust, anger, and ignorance is also empty; if actions with defilements are empty, then actions without defilements are also empty. Regarding these actions, this is what is called good conduct.

'Furthermore, Dragon King! If the eighty-four thousand practices are empty, then the correct liberation of the wise and holy ones is also entirely empty. Regarding these actions, this is what is called good conduct.

'Furthermore, Dragon King! If there are wise and virtuous individuals who cultivate the Bodhisattva path, there is no action and no non-action, and they do not see action; there is no deluded action, and no mindful action, and they do not know action. Regarding these actions, this is what is called good conduct.'

Wure Longwang (Heatless Dragon King) said to Ruanshou: 'How is it'

？童子！菩薩行於無所行乎？」

答曰：「龍王！若初發意行菩薩道至得佛坐，所行功德，悉由初行、不生之行、無受處行、無獲舍行、無樔之行；又無著行、亦無諦行、無有限行、亦無惑行；又無淫行、無所作行、亦無特行、無審之行、亦無底行，是謂菩薩無行之行。若菩薩以不生之行，無行不行，得三十七品無所造作，以慧而脫永脫于脫，不過二際明瞭本際而不取證，菩薩作是，此謂菩薩得不起忍。如斯之行。此謂善行。」

說是語時，三萬四千天、龍、鬼神、菩薩行者，逮無從生法樂之忍。

佛說弘道廣顯三昧經卷第三大正藏第 15 冊 No. 0635 佛說弘道廣顯三昧經

佛說弘道廣顯三昧經卷第四

西晉月氏三藏竺法護譯

不起法忍品第九

時阿耨達謂軟首曰：「不起法忍當云何得乎？」

軟首答曰：「忍不生色、痛、想、行、識，是謂菩薩得不起忍。

「又復龍王！菩薩所得不起法忍，等見眾生以致是忍；等彼眾生如其所生；等見眾生亦無有生；等見眾生以如自然；等見一切若如其相，亦不與等而見其等，是謂菩薩等見忍空。

「云何為空？眼以色識、耳之聲識、鼻而香識、口之味識、身所更識、心受法識。如諸情空，其忍

【現代漢語翻譯】現代漢語譯本：『童子！菩薩的修行是沒有修行的嗎？』

回答說：『龍王！如果最初發心修行菩薩道，直到成佛，所修行的功德，都源於最初的修行，不生之行，沒有接受之處的修行，沒有獲得和捨棄的修行，沒有巢穴的修行；又沒有執著的修行，也沒有真諦的修行，沒有有限制的修行，也沒有迷惑的修行；又沒有淫慾的修行，沒有造作的修行，也沒有特殊的修行，沒有審察的修行，也沒有底線的修行，這叫做菩薩沒有修行的修行。如果菩薩以不生之行，無行而行，獲得三十七道品（三十七道品：佛教中的三十七種修行方法，是通往涅槃的途徑），沒有造作，以智慧而解脫，永遠解脫于解脫，不超過二際（二際：過去和未來），明瞭本際（本際：事物的本源或真實狀態）而不取證，菩薩這樣做，這叫做菩薩得到不起忍（不起忍：對事物真相的深刻理解和接受，內心不起任何波瀾）。像這樣的修行，這叫做善行。』

說這些話的時候，三萬四千天（天：天神）、龍（龍：龍神）、鬼神（鬼神：鬼和神）、菩薩行者，獲得了無從生法樂之忍（無從生法樂之忍：對佛法的深刻理解所帶來的喜悅，這種喜悅不是從任何地方產生的）。

《佛說弘道廣顯三昧經》卷第三大正藏第 15 冊 No. 0635 《佛說弘道廣顯三昧經》

《佛說弘道廣顯三昧經》卷第四

西晉月氏三藏竺法護譯

不起法忍品第九

這時，阿耨達（阿耨達：梵文Anavatapta的音譯，意為無熱惱，指清涼的湖泊或龍王的名字）問軟首（軟首：菩薩的名字）說：『不起法忍（不起法忍：對事物真相的深刻理解和接受，內心不起任何波瀾）應當如何獲得呢？』

軟首回答說：『忍受不生色（色：物質現象）、痛（痛：感受）、想（想：思維）、行（行：行為）、識（識：意識），這叫做菩薩得到不起忍。

『又，龍王！菩薩所得到的不起法忍，平等地看待眾生，以達到這種忍；平等地對待那些眾生，如同他們所生；平等地看待眾生，也沒有出生；平等地看待眾生，如同自然；平等地看待一切，如同它們的相狀，也不與平等相等而看到它們的平等，這叫做菩薩平等地看待忍空（忍空：對忍的空性理解）。』

『什麼是空？眼通過色來識別，耳通過聲音來識別，鼻通過氣味來識別，口通過味道來識別，身體通過接觸來識別，心通過法來識別。如同各種感官是空性的，它們的忍受也是如此。』

【English Translation】 English version: 『O youth! Does a Bodhisattva practice without practice?』

He replied: 『O Dragon King! If one initially aspires to practice the Bodhisattva path until attaining Buddhahood, all the merits of their practice originate from the initial practice, the practice of non-arising, the practice of having no place to receive, the practice of having no gaining and relinquishing, the practice of having no nest; also, the practice of non-attachment, also the practice of no truth, the practice of no limitation, also the practice of no delusion; also, the practice of no lust, the practice of no action, also the practice of no specialty, the practice of no examination, also the practice of no bottom line, this is called the Bodhisattva's practice of no practice. If a Bodhisattva, with the practice of non-arising, practices without practice, attains the thirty-seven limbs of enlightenment (thirty-seven limbs of enlightenment: thirty-seven practices in Buddhism that lead to Nirvana), without any creation, with wisdom is liberated, forever liberated from liberation, not exceeding the two extremes (two extremes: past and future), clearly understands the original nature (original nature: the origin or true state of things) without taking proof, when a Bodhisattva does this, it is called the Bodhisattva attaining the forbearance of non-arising (forbearance of non-arising: a deep understanding and acceptance of the truth of things, with no ripples in the heart). Such a practice, this is called good practice.』

When these words were spoken, thirty-four thousand devas (devas: gods), nagas (nagas: dragon gods), yakshas (yakshas: ghosts and gods), and Bodhisattva practitioners attained the forbearance of the joy of Dharma from nowhere arising (forbearance of the joy of Dharma from nowhere arising: the joy that comes from a deep understanding of the Dharma, which does not arise from anywhere).

The Sutra on the Samadhi of Expounding the Way and Greatly Revealing, Volume Three Taisho Tripitaka Volume 15, No. 0635, The Sutra on the Samadhi of Expounding the Way and Greatly Revealing

The Sutra on the Samadhi of Expounding the Way and Greatly Revealing, Volume Four

Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi (Western Jin Dynasty)

Chapter Nine on the Forbearance of Non-Arising Dharma

At that time, Anavatapta (Anavatapta: Sanskrit for 'without heat,' referring to a cool lake or the name of a dragon king) asked Ruanshou (Ruanshou: name of a Bodhisattva): 『How should the forbearance of non-arising Dharma (forbearance of non-arising Dharma: a deep understanding and acceptance of the truth of things, with no ripples in the heart) be attained?』

Ruanshou replied: 『Enduring the non-arising of form (form: material phenomena), feeling (feeling: sensations), perception (perception: thoughts), volition (volition: actions), and consciousness (consciousness: awareness), this is called the Bodhisattva attaining the forbearance of non-arising.

『Moreover, O Dragon King! The forbearance of non-arising Dharma attained by the Bodhisattva equally sees sentient beings in order to attain this forbearance; equally treats those sentient beings as they are born; equally sees sentient beings as having no birth; equally sees sentient beings as being like nature; equally sees all things as they are, and does not see their equality as equal, this is called the Bodhisattva equally seeing the emptiness of forbearance (emptiness of forbearance: understanding the emptiness of forbearance).』

『What is emptiness? The eye recognizes through form, the ear recognizes through sound, the nose recognizes through smell, the mouth recognizes through taste, the body recognizes through touch, and the mind recognizes through Dharma. Just as the various senses are empty, so is their forbearance.』

亦空、過忍亦空、現忍亦空，如其忍空，眾生亦空。何用為空？以欲為空，恚、怒、癡空，如眾生空，顛倒亦空，欲垢起滅亦悉為空，作是智行，斯謂菩薩。行應不起法忍之者，其等眾生已應向脫。何則如是？又彼菩薩而作是念：『如其以空，至於我垢及諸眾生，空無所有。御欲如此，是欲已脫，于本自無。一切眾生，如此之忍于欲自在，以脫是欲根寂無處，其永不滅無脫不脫，亦無有得至脫者也，若斯永脫則彼是故住處自然。』

「又此，龍王！若有菩薩行應忍者，拔度一切不有其勞。所以者何？見諸眾生本都無縛，于本自脫。彼作此念：『是諸眾生悉著一欲，行者不著而脫本法，一切眾生著其不諦妄想之念，菩薩了此，終始無著已脫法本』。

「又復龍王！得不起法忍菩薩者，雖未得達佛要行處，然是菩薩不住凡夫、學無學處，普入諸處習度無惓，不于欲處有其淫行、恚處不怒、癡處不愚；不于處所以無慾住離眾欲際，御持諸姓導化眾生，自無慾垢貪著穢行。彼于魔界及與佛界，並自然相而無疑惑，亦不念其法性之處。普現於彼眾生之界，了知識處、法非法處，曉入行處以慧而觀。於行之處及生死處，亦不生死入隨生死，所在諸處為造德本守靜不疲，解知生死如無生死，不以賢聖修應而脫。」

【現代漢語翻譯】現代漢語譯本：『亦空』指過去之忍為空，『過忍亦空』指現在之忍為空，『現忍亦空』。既然忍為空，那麼眾生也為空。用什麼來使其為空呢？用對慾望的認知來使其為空，嗔恚、憤怒、愚癡也為空。如同眾生為空一樣，顛倒的認知也為空，慾望的污垢生起和滅去也都為空。這樣做智慧之行，就叫做菩薩。修行應不起法忍的菩薩，他們所度化的眾生已經趨向解脫。為什麼這樣說呢？因為那些菩薩會這樣想：『既然一切皆空，那麼我的污垢以及所有眾生，都是空無所有的。控制慾望就是這樣，慾望已經解脫，原本就是沒有的。一切眾生，如果能這樣忍受，就能在慾望中自在，因為解脫了慾望的根源，寂靜無處可尋，永遠不會消滅，沒有解脫與不解脫，也沒有人能夠達到解脫。如果這樣永遠解脫，那麼那個地方就是自然的住所。』『又，龍王！（Nāga-rāja，龍王）！如果菩薩修行應不起法忍，那麼救拔一切眾生就不會感到勞累。為什麼呢？因為他們看到所有眾生原本就沒有束縛，原本就是解脫的。他們這樣想：『這些眾生都執著於一種慾望，修行者不執著而解脫了原本的法則，一切眾生都執著于不真實的妄想之念，菩薩瞭解這一點，從始至終都沒有執著，已經解脫了法則的根本。』『還有，龍王！（Nāga-rāja，龍王）！得到不起法忍的菩薩，即使還沒有達到佛陀修行的最終境界，但是這些菩薩不住在凡夫、有學和無學之處，普遍進入各種境界修行度化眾生而不感到疲倦，不在慾望之處有淫慾的行為，不在嗔恚之處發怒，不在愚癡之處愚昧；不在沒有慾望的地方爲了沒有慾望而住，遠離各種慾望的邊際，控制各種姓氏的人，引導教化眾生，自己沒有慾望的污垢，不貪著污穢的行為。他們對於魔界和佛界，以及自然之相都沒有疑惑，也不執著於法則的本性之處。普遍顯現在眾生的境界中，瞭解知識之處、合法與非法之處，明白進入修行的途徑，用智慧來觀察。對於修行的處所和生死之處，也不經歷生死，進入並隨順生死，在所有的地方都爲了創造功德的根本而守護清靜不疲倦，理解生死如同沒有生死，不因為賢聖的修行而獲得解脫。』

【English Translation】 English version: 'Also empty' refers to the past forbearance being empty, 'past forbearance also empty' refers to the present forbearance being empty, 'present forbearance also empty'. Since forbearance is empty, then sentient beings are also empty. What is used to make it empty? Using the understanding of desire to make it empty, hatred, anger, and delusion are also empty. Just as sentient beings are empty, so too is inverted perception empty, the arising and ceasing of the defilements of desire are also all empty. Doing this wisdom practice is called a Bodhisattva. Bodhisattvas who practice the non-arising of Dharma-forbearance, the sentient beings they liberate are already heading towards liberation. Why is this so? Because those Bodhisattvas think like this: 'Since everything is empty, then my defilements and all sentient beings are all empty and without substance. Controlling desire is like this, desire has already been liberated, it was originally non-existent. All sentient beings, if they can endure like this, can be at ease in desire, because they have liberated the root of desire, quiet and nowhere to be found, never to be extinguished, there is no liberation or non-liberation, and no one can attain liberation. If there is such eternal liberation, then that place is the natural abode.' 'Furthermore, Nāga-rāja (Dragon King)! If a Bodhisattva practices the non-arising of Dharma-forbearance, then rescuing all beings will not feel tiring. Why? Because they see that all beings are originally without bondage, originally liberated. They think like this: 'These beings are all attached to one desire, the practitioner is not attached and liberates the original Dharma, all beings are attached to untrue, deluded thoughts, the Bodhisattva understands this, from beginning to end there is no attachment, and the root of the Dharma has been liberated.' 'Moreover, Nāga-rāja (Dragon King)! Bodhisattvas who attain the non-arising of Dharma-forbearance, even if they have not yet reached the ultimate state of practice of the Buddha, these Bodhisattvas do not dwell in the places of ordinary people, learners, and non-learners, universally entering all realms to practice and liberate beings without feeling weary, not having lustful behavior in places of desire, not being angry in places of hatred, not being deluded in places of delusion; not dwelling in places without desire for the sake of being without desire, staying away from the edges of all desires, controlling people of various clans, guiding and teaching beings, themselves without the defilements of desire, not being greedy for filthy behavior. They have no doubts about the realms of demons and the realms of Buddhas, as well as the nature of the natural. Universally appearing in the realms of sentient beings, understanding the places of knowledge, the places of lawful and unlawful, understanding the path to enter practice, observing with wisdom. Regarding the places of practice and the places of birth and death, they do not experience birth and death, entering and following birth and death, in all places they guard stillness without weariness in order to create the root of merit, understanding birth and death as if there were no birth and death, not attaining liberation through the practice of the worthy and the holy.'

時阿耨達謂軟首曰：「如仁軟首而作是言，菩薩不以修應向脫，其曉是學斯則菩薩修應向脫。何謂菩薩修應向脫？」

軟首答曰：「得不退轉，是謂菩薩修應向脫。

「又復龍王！菩薩曉知有念未脫，為諸隨念眾生等故，建立精進化轉無念，言有吾我亦為未脫。

「又復龍王！其菩薩者已無吾我，向諸縛著眾生類故，為起大悲而以度之。彼見生死都無生死，生諸所生以其無生，眾生無生而皆等見，為諸倚著眾生之故現生受身，永無其生亦不有終，是慧菩薩應修向脫，執權而還還住生死，現在所生受身之處，濟化愚冥導以智慧，得免罪苦；菩薩以空故應寂向脫，以權而還反於生死，為諸眾生興發大悲，菩薩無相修應向脫；弘權而還還游生死，向諸隨念眾生之故為起大悲；菩薩無愿修應向脫，執權而還還住生死，為諸隨愿眾生之類，向發大悲化行無愿脫乎。

「龍王！菩薩解入無所有法，不捨眾生入于無我及人命壽，不忘道場，曉入無量果致大人三十二相，終寂靜寞無寂不寂亦無其亂，等過諸行，無心意識不違本願，升普智心等離眾念，權曉眾生種種意行，得賢聖者及非賢聖，勤以精進立正聖法無淫泆行，建志不捨，寂與不寂等皆濟度，無念不念，其不整者佛土莊飾嚴整立之，過俗向脫脫不離

【現代漢語翻譯】現代漢語譯本：這時，阿耨達（Anavatapta，湖名，也指龍王名）對軟首（一個菩薩的名字）說：『如你軟首所說，菩薩不應以修行來趨向解脫，如果理解這一點，才是菩薩以修行趨向解脫。那麼，什麼是菩薩以修行趨向解脫呢？』軟首回答說：『得到不退轉（avaivartika，指修行達到一定境界，不再退回之前的狀態），這就是菩薩以修行趨向解脫。』『此外，龍王！菩薩明瞭知道有念頭尚未解脫，爲了那些執著于念頭的眾生，建立精進的修行，轉化無念的狀態，認為有『我』（atman，自我）的存在也是尚未解脫。『此外，龍王！那些菩薩已經沒有『我』的執著，爲了那些被束縛的眾生，生起大悲心來度化他們。他們看到生死實際上沒有生死，在諸多的生之中顯現出無生，眾生本無生，而他們平等地看待這一切，爲了那些有所執著的眾生，顯現出生來接受身體，永遠沒有真正的生，也沒有真正的終結，這就是有智慧的菩薩應該以修行趨向解脫的方式，他們掌握著權巧方便，又回到生死之中，現在所生的地方，救濟教化愚昧無知的人，用智慧引導他們，使他們免於罪惡和痛苦；菩薩因為領悟了空性（sunyata，佛教中的一個重要概念，指一切事物沒有固定不變的自性）而應該以寂靜的方式趨向解脫，又運用權巧方便回到生死之中，爲了眾生興起大悲心，菩薩以無相（animitta，不執著于外在的相）的方式以修行趨向解脫；弘揚權巧方便，又回到生死之中，爲了那些執著于念頭的眾生而生起大悲心；菩薩以無愿（apranihita，不追求任何願望）的方式以修行趨向解脫，掌握著權巧方便，又回到生死之中，爲了那些執著于願望的眾生，生起大悲心，以無愿的方式教化眾生從而獲得解脫。『龍王！菩薩理解並進入無所有法（akincanyayatana，佛教禪定中的一種境界），不捨棄眾生，進入無我（anatman，佛教中否認有永恒不變的自我）以及對人、壽命的執著，不忘記道場（bodhimanda，菩提樹下成道的場所，引申為修行的地方），明瞭進入無量的果報，獲得大丈夫的三十二相（lakshana，佛陀或偉大人物所具有的32種特殊體貌特徵），最終達到寂靜，沒有寂靜也沒有不寂靜，也沒有混亂，超越一切行為，沒有心意識，不違背最初的誓願，升起普遍的智慧之心，遠離各種念頭，運用權巧方便了解眾生各種各樣的意念和行為，無論是賢聖還是非賢聖，都勤奮精進地建立正法，沒有淫慾邪行，堅定志向不捨棄，寂靜與不寂靜都平等地救度，無論有念還是無念，對於那些不整潔的地方，用佛土的莊嚴來裝飾使之整潔，超越世俗而趨向解脫，解脫而不離世俗。

【English Translation】 English version: Then Anavatapta (a lake name, also referring to a dragon king) said to Soft Head (a Bodhisattva's name): 'As you, Soft Head, have said, Bodhisattvas should not seek liberation through practice. Understanding this is how Bodhisattvas approach liberation through practice. What is it that Bodhisattvas approach liberation through practice?' Soft Head replied: 'Attaining non-retrogression (avaivartika, referring to a state where one does not regress in their practice) is what Bodhisattvas approach liberation through practice.' 'Furthermore, Dragon King! Bodhisattvas are aware that thoughts have not yet been liberated. For the sake of sentient beings attached to thoughts, they establish diligent practice, transforming into a state of no-thought. The notion of 'I' (atman, self) also indicates a lack of liberation.' 'Furthermore, Dragon King! Those Bodhisattvas who are free from the attachment of 'I', for the sake of beings bound by attachments, generate great compassion to liberate them. They see that in reality, there is no birth and death. In the midst of various births, they manifest as non-birth. Sentient beings are inherently without birth, and they perceive all equally. For the sake of beings who are attached, they manifest birth and accept a body, never truly being born nor truly ceasing. This is how wise Bodhisattvas should approach liberation through practice. They wield skillful means and return to the cycle of birth and death. In their present lives, they rescue and teach the ignorant, guiding them with wisdom, freeing them from sin and suffering. Bodhisattvas, understanding emptiness (sunyata, a key concept in Buddhism referring to the lack of inherent existence), should approach liberation through tranquility. They use skillful means to return to birth and death, generating great compassion for sentient beings. Bodhisattvas approach liberation through practice with no-sign (animitta, not clinging to external appearances); they promote skillful means and return to the cycle of birth and death, generating great compassion for sentient beings attached to thoughts. Bodhisattvas approach liberation through practice with no-wish (apranihita, not seeking any desires), wielding skillful means and returning to the cycle of birth and death, generating great compassion for sentient beings attached to wishes, teaching sentient beings through no-wish to attain liberation.' 'Dragon King! Bodhisattvas understand and enter the realm of no-thingness (akincanyayatana, a state in Buddhist meditation), without abandoning sentient beings, entering into no-self (anatman, the Buddhist doctrine denying a permanent self) and the attachment to life and lifespan, not forgetting the place of enlightenment (bodhimanda, the place under the Bodhi tree where enlightenment was attained, extended to mean the place of practice), clearly entering into immeasurable results, attaining the thirty-two marks of a great being (lakshana, the 32 special physical characteristics of a Buddha or great person), ultimately reaching tranquility, without tranquility or non-tranquility, and without confusion, surpassing all actions, without mind or consciousness, not violating their original vows, raising the mind of universal wisdom, equally separating from all thoughts, using skillful means to understand the various intentions and actions of sentient beings, whether virtuous or non-virtuous, diligently establishing the true Dharma, without lustful or immoral conduct, firmly maintaining their resolve without abandoning it, equally liberating both tranquility and non-tranquility, whether with thought or without thought. For those places that are not orderly, they adorn them with the splendor of a Buddha-land to make them orderly, transcending the mundane and approaching liberation, liberating without separating from the mundane.'

俗。如是龍王！以執智權有賢聖定，是為菩薩修應向脫。

「譬如，龍王！聲聞之行修應向脫，名曰往還。以成其道，不能前進發于無上、建立大悲而化眾生。如其菩薩亦應修脫無復動搖，成不退轉往還乎。龍王！修應向脫，無疑會當得至道果。又如菩薩修應向脫，都不忘于聲聞之果受菩薩道，以是聲聞修應向脫為有其限，如菩薩者永無其限。譬如龍王！有二匹夫在峻山頂而欲自投，其一人者力赑勇悍，權策通捷宿習機宜，曉了諸變無事不貫，從其峻山而已自投，忽爾復還住彼山頂，由其勇勢爽健猛達，身升最力輕骉翻疾，強惈所致而使無墮亦不所住。如其一人志怯意弱亦無權謀，于其山上不能自投。如是龍王！其菩薩者于空無相愿，觀睹諸法無所作念，如是觀訖，又復能以權慧之力，為眾生故住普智心。其峻山者謂是無數；其慧博達顯大力者，譬執權慧行菩薩也。其修權慧菩薩行者，不處生死不住無為，是謂菩薩披普智鎧。如入死生抽拔眾生，令發菩薩大乘之行；其劣弱者住彼山上不能返還，譬之聲聞不入生死無益眾生。

「若是，龍王！其有菩薩聞是脫慧要行品者，斯輩，世尊！皆得堅固於無上正真道意，疾近佛坐濟度三界。」

說是法時，會中菩薩七千人得不退轉。

眾要法品第十

【現代漢語翻譯】現代漢語譯本：『龍王，就像這樣！憑藉掌握智慧權柄，具備賢聖的定力，這就是菩薩修習並應趨向的解脫。』

『譬如，龍王！聲聞的修行趨向解脫，名為往還。因為成就了自己的道，不能前進，發起無上的菩提心，建立大悲心去教化眾生。如果菩薩也應修習解脫，不再動搖，成就永不退轉的境界。龍王！修習趨向解脫，無疑會得到至高的道果。又如菩薩修習趨向解脫，不會忘記聲聞的果位，而接受菩薩道。因此聲聞修習趨向解脫是有其限度的，而菩薩則是永無止境的。譬如龍王！有兩個人站在陡峭的山頂想要跳下去，其中一人身強力壯，勇敢果敢，權謀策略通達敏捷，熟悉各種情況，明白各種變化，沒有不精通的。從陡峭的山上跳下去後，忽然又回到山頂，憑藉他的勇猛之勢，敏捷的速度，身體輕盈，翻轉迅速，強大的力量使他沒有墜落也沒有停留在半空。而另一個人志氣怯懦，意志薄弱，也沒有權謀，在山上無法跳下去。像這樣，龍王！菩薩對於空、無相、愿，觀察諸法，沒有造作之念。這樣觀察完畢，又能以權巧智慧的力量，爲了眾生的緣故安住于普遍的智慧之心。那陡峭的山，指的是無數的煩惱；那智慧博大，顯現大力的人，譬如掌握權巧智慧，行菩薩道的人。修習權巧智慧菩薩行的人，不處在生死之中，也不住在無為的境界，這就是菩薩披上普遍智慧的鎧甲。深入生死之中，救拔眾生，使他們發起菩薩大乘的修行；那弱小的人停留在山上不能返回，譬如聲聞不入生死，不能利益眾生。』

『若是這樣，龍王！如果有菩薩聽聞這解脫智慧要行品，這些人，世尊！都能在無上正真道意上得到堅固，迅速接近佛的座位，救度三界。』

說這部經的時候，會中有七千位菩薩得到不退轉的境界。

眾要法品第十

【English Translation】 English version: 『Thus, Dragon King! By holding the power of wisdom and possessing the samadhi of the wise and holy, this is the liberation that Bodhisattvas cultivate and should aspire to.』

『For example, Dragon King! The practice of Śrāvakas (hearers) aspiring towards liberation is called 'going and returning'. Because they achieve their own path, they cannot advance, generate unsurpassed Bodhicitta (mind of enlightenment), establish great compassion, and transform sentient beings. If Bodhisattvas also cultivate liberation without wavering, they will achieve a state of non-retrogression, without going and returning. Dragon King! By cultivating and aspiring towards liberation, there is no doubt that one will attain the supreme fruit of the path. Furthermore, when Bodhisattvas cultivate and aspire towards liberation, they do not forget the fruit of Śrāvakas, but embrace the Bodhisattva path. Therefore, the Śrāvakas' cultivation towards liberation has its limits, while that of Bodhisattvas is limitless. For example, Dragon King! Imagine two men standing on a steep mountain peak, wanting to jump off. One of them is strong, brave, and decisive, with skillful and quick strategies, familiar with various situations, understanding all changes, and proficient in everything. After jumping off the steep mountain, he suddenly returns to the mountain top, relying on his courageous momentum, agile speed, light body, and swift movements. His strength ensures that he neither falls nor remains suspended in mid-air. The other man is timid, weak-willed, and lacks strategies, unable to jump off the mountain. In this way, Dragon King! Bodhisattvas contemplate emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), observing all dharmas (phenomena) without any notion of creation. After such contemplation, they can again use the power of skillful wisdom to abide in the mind of universal wisdom for the sake of sentient beings. The steep mountain refers to countless afflictions; the one with vast wisdom and great strength is like one who holds skillful wisdom and practices the Bodhisattva path. Those who cultivate the Bodhisattva path of skillful wisdom neither dwell in birth and death (saṃsāra) nor abide in non-action (nirvāṇa). This is what is meant by Bodhisattvas donning the armor of universal wisdom. They enter birth and death to extract sentient beings, enabling them to generate the great vehicle (Mahāyāna) practice of Bodhisattvas; the weak one who remains on the mountain and cannot return is like the Śrāvakas who do not enter birth and death and cannot benefit sentient beings.』

『If this is the case, Dragon King! If there are Bodhisattvas who hear this chapter on the essential practice of liberation and wisdom, these beings, World Honored One! will all be firm in their intention for the unsurpassed, true, and correct path, quickly approach the seat of the Buddha, and deliver the three realms.』

When this Dharma was spoken, seven thousand Bodhisattvas in the assembly attained the state of non-retrogression.

Chapter Ten on Essential Dharmas

時阿耨達龍王太子，其名感動，前白佛言：「今吾，世尊！以無貪心自歸三尊，愿使是經久住於世，護正法故。唯，世尊！志發無上正真道意，愿造斯行樂興達之，得了心本，明曉道本及諸法本，自致成佛最正之覺，當廣宣道化潤眾生。又唯，世尊！其諸菩薩聞此清凈大道法品而不信樂不奉行者，當知斯輩菩薩之類，為魔所魘，亦不得疾近普智心行。所以者何？從斯世尊法品要義出生菩薩，自致成佛、伏魔外道，去、來、現在諸佛正覺皆由是法。」

爾時賢者須菩提謂太子：「感動！如仁賢者瞭解心本、明盡道本及諸法本，若得成其覺諸法者，此何心本而得了耶？」

曰：「其本者，唯，須菩提！是之本者以心本也。」

須菩提曰：「心為何本？」

曰：「本乎淫、怒、癡也。」

曰：「淫、怒、癡為何本耶？」

曰：「以念、無念為本也。」

須菩提曰：「云何，賢者！淫、怒、癡本，為從其無念興起生耶？」

曰：「須菩提！淫、怒、癡本，不念無念亦不生也。又其本者，不起為本。又須菩提！所可言者此何心本？為心本者其本清凈，斯謂心本。如本清凈，彼無淫慾、恚怒、癡垢。」

曰：「族姓子！欲生起生，彼從何生？而常生生如無斷耶？」

【現代漢語翻譯】現代漢語譯本這時，阿耨達龍王（Anavatapta-nāgarāja，無熱惱池龍王）的太子，名叫感動（Kamada），上前對佛說：『世尊！我現在以無貪的心歸依佛、法、僧三寶，愿這部經能夠長久住世，護持正法。世尊！我立志發起無上正等正覺之心，愿修造這種善行，使其興盛發達，從而證得心的根本，明瞭道的根本以及諸法的根本，最終成就佛果，獲得最正的覺悟，廣泛宣揚佛法，教化利益眾生。又，世尊！那些菩薩如果聽聞這部清凈的大道法品而不信受奉行，應當知道這些菩薩之輩，是被魔所迷惑，也不能迅速接近普智之心行。為什麼呢？因為菩薩是從這部世尊所說的法品要義中出生，最終成就佛果，降伏魔和外道，過去、現在、未來的諸佛正覺都是由此法而來。』這時，賢者須菩提（Subhuti）對太子感動說：『感動！如您這樣賢德的人，瞭解心的根本、明盡道的根本以及諸法的根本，如果能夠成就覺悟諸法，那麼這心的根本是從何處證得的呢？』感動回答說：『須菩提！這心的根本，就是以心為根本。』須菩提問：『心以什麼為根本呢？』感動回答說：『以淫慾、嗔怒、愚癡為根本。』須菩提問：『淫慾、嗔怒、愚癡又以什麼為根本呢？』感動回答說：『以念頭、無念頭為根本。』須菩提問：『賢者！淫慾、嗔怒、愚癡的根本，是從無念中興起產生的嗎？』感動回答說：『須菩提！淫慾、嗔怒、愚癡的根本，不是從念或無念中產生的。而且，它們的根本是以不起為根本。須菩提！所說的心的根本是什麼呢？心的根本是清凈的，這就是心的根本。如果根本是清凈的，那麼就沒有淫慾、嗔怒、愚癡的垢染。』須菩提問：『善男子！淫慾生起，是從何處生起？又如何能夠常生不息，如無斷絕呢？』

【English Translation】 English version Then, Prince Kamada of the Anavatapta-nāgarāja (Dragon King of Lake Anavatapta), approached the Buddha and said: 'Venerable One! I now take refuge in the Three Jewels (Buddha, Dharma, Sangha) with a mind free from greed, wishing that this sutra may long endure in the world, protecting the True Dharma. Venerable One! I aspire to generate the intention for unsurpassed, perfect enlightenment, wishing to cultivate this practice, enabling it to flourish, thereby attaining the root of the mind, understanding the root of the path and the root of all dharmas, ultimately achieving Buddhahood, attaining the most perfect awakening, and widely proclaiming the Dharma to benefit all beings. Furthermore, Venerable One! Those Bodhisattvas who hear this pure and great Dharma teaching but do not believe in it or practice it, should be known as those who are deluded by demons, and they will not quickly approach the mind and practice of universal wisdom. Why is this so? Because Bodhisattvas are born from the essential meaning of this Dharma teaching spoken by the Venerable One, ultimately achieving Buddhahood, subduing demons and external paths, and the perfect enlightenment of all Buddhas of the past, present, and future comes from this Dharma.' At that time, the worthy Subhuti (one of the principal disciples of the Buddha) said to Prince Kamada: 'Kamada! As a virtuous person like you understands the root of the mind, fully comprehends the root of the path, and the root of all dharmas, if one can achieve the awakening of all dharmas, from where is this root of the mind attained?' Kamada replied: 'Subhuti! The root of the mind is the mind itself as the root.' Subhuti asked: 'What is the root of the mind?' Kamada replied: 'The root is lust, anger, and delusion.' Subhuti asked: 'What is the root of lust, anger, and delusion?' Kamada replied: 'The root is thought and non-thought.' Subhuti asked: 'Worthy one! Does the root of lust, anger, and delusion arise from non-thought?' Kamada replied: 'Subhuti! The root of lust, anger, and delusion does not arise from thought or non-thought. Moreover, their root is non-arising. Furthermore, Subhuti! What is meant by the root of the mind? The root of the mind is pure; this is the root of the mind. If the root is pure, then there is no defilement of lust, anger, or delusion.' Subhuti asked: 'Good son! Where does lust arise from? And how can it constantly arise without ceasing?'

曰：「須菩提！其欲當生而已生生，於心本者不有著生。唯，須菩提！若彼心本有其著者，則終無致至清凈者；是故心本都無著也。由是知欲亦為清凈。」

須菩提曰：「云何族姓子！了知欲耶？」

曰：「以因緣之起生也，其無因緣為不有生。唯，須菩提！修凈念者了欲無也。」

須菩提曰：「又云何乎？族姓子！菩薩為應修凈念耶？」

曰：「須菩提！菩薩於行而修諸行，是謂菩薩修凈行者也。唯，須菩提！其有菩薩都為眾生，被大德鎧化至泥洹，等見眾生本如泥洹，是則菩薩修凈念行。唯，須菩提！其菩薩者，為諸聲聞及緣一覺隨應說法，不隨是化，斯謂菩薩修凈念行。唯，須菩提！又彼菩薩自寂其欲、靜眾生欲，是謂菩薩為修凈行。又須菩提！其菩薩者，在於凈念而見不修，又于不凈而見修凈，是謂菩薩修凈行者。」

爾時須菩提謂王太子感動曰：「又云何乎？族姓之子！菩薩于凈而見不修，于其不修見凈修念？」

曰：「須菩提！修凈念者，謂修眼色、耳聲、鼻香、舌味、身更、心所受法，見悉不修、法性無二，謂修。三界不著是菩薩住，住以善權，斯曰修念。菩薩作此行，須菩提！則謂修凈念行者也。」

於是世尊嘆太子曰：「善哉善哉！如若正士

【現代漢語翻譯】現代漢語譯本佛說：『須菩提（Subhuti）！那些想要產生並且已經產生的事物，就其心之本性而言，並沒有執著于產生。須菩提！如果心之本性有執著，那麼最終就不會達到清凈；因此，心之本性本來就沒有執著。由此可知，慾望也是清凈的。』須菩提問：『族姓之子！如何才能了知慾望呢？』佛說：『慾望是因緣和合而生起的，沒有因緣就不會產生。須菩提！修習清凈正念的人才能了知慾望的空性。』須菩提問：『又如何呢？族姓之子！菩薩應該如何修習清凈正念呢？』佛說：『須菩提！菩薩在行動中修習各種行為，這就是菩薩修習清凈行為。須菩提！如果菩薩爲了所有眾生，披上大功德的鎧甲，化度眾生直至涅槃（Nirvana），並且平等地看待眾生的本性如同涅槃，這就是菩薩修習清凈正念的行為。須菩提！如果菩薩爲了聲聞（Sravaka）和緣覺（Pratyekabuddha）等，隨應他們的根器說法，但不隨順他們被化度，這就是菩薩修習清凈正念的行為。須菩提！如果菩薩自己寂靜慾望，也使眾生的慾望寂靜，這就是菩薩修習清凈行為。須菩提！如果菩薩在清凈的正念中看到不修，又在不凈中看到修習清凈，這就是菩薩修習清凈行為。』這時，須菩提對王太子感動地說：『又如何呢？族姓之子！菩薩在清凈中看到不修，在不修中看到修習清凈正念？』佛說：『須菩提！修習清凈正念的人，是指修習眼對色、耳對聲、鼻對香、舌對味、身對觸、心對法的感受，看到一切都不執著，法性沒有差別，這就是修習。不執著於三界（Trailokya），這就是菩薩的住處，以善巧方便安住，這就叫做修習正念。菩薩這樣做，須菩提！就叫做修習清凈正念的行為。』於是，世尊讚歎太子說：『好啊！好啊！正如你這樣的正士！』

【English Translation】 English version The Buddha said: 'Subhuti! Those desires that are about to arise and have already arisen, in their fundamental nature of mind, do not have attachment to arising. Subhuti! If the fundamental nature of mind had attachment, then ultimately there would be no attainment of purity; therefore, the fundamental nature of mind has no attachment at all. From this, it is known that desire is also pure.' Subhuti asked: 'Son of a good family! How does one understand desire?' The Buddha said: 'Desire arises from the combination of causes and conditions; without causes and conditions, it would not arise. Subhuti! Those who cultivate pure mindfulness understand the emptiness of desire.' Subhuti asked: 'And how else? Son of a good family! How should a Bodhisattva cultivate pure mindfulness?' The Buddha said: 'Subhuti! A Bodhisattva cultivates various actions while acting; this is what is meant by a Bodhisattva cultivating pure conduct. Subhuti! If a Bodhisattva, for the sake of all beings, puts on the armor of great merit, transforms beings until they reach Nirvana, and equally sees the nature of beings as Nirvana, then this is the Bodhisattva cultivating pure mindfulness. Subhuti! If a Bodhisattva, for the sake of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), preaches the Dharma according to their capacities, but does not follow their transformation, this is the Bodhisattva cultivating pure mindfulness. Subhuti! Furthermore, if a Bodhisattva quiets his own desires and also quiets the desires of beings, this is the Bodhisattva cultivating pure conduct. Furthermore, Subhuti! If a Bodhisattva, in pure mindfulness, sees non-cultivation, and in impurity sees the cultivation of purity, this is the Bodhisattva cultivating pure conduct.' At that time, Subhuti, moved, said to the Crown Prince: 'And how else? Son of a good family! A Bodhisattva sees non-cultivation in purity, and sees the cultivation of pure mindfulness in non-cultivation?' The Buddha said: 'Subhuti! One who cultivates pure mindfulness refers to cultivating the eye in relation to form, the ear in relation to sound, the nose in relation to smell, the tongue in relation to taste, the body in relation to touch, and the mind in relation to the Dharma (laws) it receives, seeing that all are without attachment, and the nature of Dharma is without duality; this is cultivation. Not being attached to the three realms (Trailokya) is the abode of the Bodhisattva, abiding with skillful means; this is called cultivating mindfulness. If a Bodhisattva acts in this way, Subhuti! it is called cultivating pure mindfulness.' Thereupon, the World Honored One praised the Crown Prince, saying: 'Excellent! Excellent! Just like a righteous person like you!'

感動所言，修凈如斯！是為菩薩應修凈行。今若所說皆佛威神，其有菩薩修行如此，是乃應興大乘之行，當知斯輩堅固普智。」

於是太子感動白佛：「云何，世尊！菩薩得以無慾之心應自歸佛？」

曰：「族姓子！若有菩薩了知諸法無我、人、壽，無色無想亦無法相，不於法性而見如來！如是菩薩為應無慾自歸命佛。如如來法彼則法性，如其法性為普所至，有得致是法性之法則知諸法，斯謂菩薩以無慾心應自歸法。其法性者，彼為無數。習無數者即是聲聞。又如菩薩等見無數，于其無數而不有數亦不二者，斯謂菩薩以無慾心應自歸依。」

說是語時，太子感動得柔順忍，來會色、欲諸天、龍、人，聞此法品等二萬衆，皆發無上正真道意。

受封拜品第十一

爾時龍王阿耨達與宮夫人、太子、眷屬俱而圍繞，自歸三尊，都以宮室並池所有，供奉世尊及比丘僧以為精舍，又復言曰：「吾今，世尊！興發是愿，從斯大池出流四河充於四海，從其！世尊！四河之流，若龍、鬼、人、飛鳥、走獸，二足、四足有含命類，飲此流者，愿其一切皆發無上正真道意。宿不發者，飲此水已使成其行，速在佛座，降卻魔眾、伏諸外道。」

時世尊笑。諸佛笑法口出五色，奮耀奕奕光焰無數，震照十

【現代漢語翻譯】現代漢語譯本：感動於你所說，如此精進地修習清凈之行！這才是菩薩應當修習的清凈行為。如今你所說的這些，都是佛陀的威神之力所致。如果有菩薩像你這樣修行，那才是真正發起大乘之行，應當知道這些人具有堅固的普遍智慧。

於是太子感動地對佛說：『世尊！菩薩要如何才能以無慾之心歸依佛陀呢？』

佛說：『善男子！如果有菩薩了知諸法無我（沒有永恒不變的自我）、無人（沒有獨立存在的個體）、無壽（沒有壽命長短的分別），沒有色（物質現象）、沒有想（思維活動），也沒有法相（一切事物的表象），不從法性（事物本來的性質）中去見如來（佛陀的真身），這樣的菩薩才算是以無慾之心歸依佛陀。如如來的法，那就是法性；如其法性，為普遍所至。能夠領悟這種法性的法則，就能了知諸法。這就是菩薩以無慾之心歸依法。而法性，是無數的。修習無數法性，那就是聲聞（小乘修行者）。又如菩薩平等看待無數法性，對於無數法性既不執著于數量，也不執著於二元對立，這就是菩薩以無慾之心歸依僧。』

說完這些話的時候，太子感動地獲得了柔順忍（對佛法的深刻理解和接受），前來集會的諸天、龍、人等二萬大眾，都發起了無上正等正覺之心。

受封拜品第十一

當時龍王阿耨達（Anavatapta，無熱惱池龍王）與宮中的夫人、太子、眷屬一起圍繞著佛陀，歸依佛、法、僧三寶，將所有的宮室和池塘都供奉給世尊和比丘僧作為精舍，又說道：『世尊！我現在發起這樣的願望，從這個大池塘流出的四條河流，能夠充滿四大海，從這四條河流中，無論是龍、鬼、人、飛鳥、走獸，兩足、四足等一切有生命的物類，飲用這些河水，都希望他們能夠發起無上正等正覺之心。宿世沒有發起菩提心的人，飲用這些水后，能夠成就他們的修行，迅速證得佛果，降伏魔眾，制伏一切外道。』

這時世尊笑了。諸佛微笑時，口中會放出五種顏色的光芒，光芒閃耀，光焰無數，震動照亮十方世界。

【English Translation】 English version: Moved by your words, so diligently cultivating pure conduct! This is the pure conduct that a Bodhisattva should cultivate. Now, what you have said is all due to the majestic power of the Buddha. If there is a Bodhisattva who cultivates like you, that is truly initiating the practice of the Great Vehicle, and it should be known that these individuals possess steadfast and universal wisdom.

Then, the Prince, moved, said to the Buddha: 'How, World Honored One! Can a Bodhisattva, with a desireless mind, take refuge in the Buddha?'

The Buddha said: 'Son of a noble family! If a Bodhisattva understands that all dharmas are without self (no permanent self), without person (no independent individual), without lifespan (no distinction of long or short life), without form (material phenomena), without thought (mental activity), and without dharma-characteristics (the appearance of all things), and does not see the Tathagata (the true body of the Buddha) in the Dharma-nature (the inherent nature of things), such a Bodhisattva is considered to take refuge in the Buddha with a desireless mind. As the Dharma of the Tathagata, that is the Dharma-nature; as its Dharma-nature, it is universally reached. One who attains the principles of this Dharma-nature knows all dharmas. This is what is meant by a Bodhisattva taking refuge in the Dharma with a desireless mind. And the Dharma-nature is countless. Practicing the countless is what the Shravakas (Hinayana practitioners) do. Furthermore, if a Bodhisattva equally sees the countless, and in the countless, neither clings to number nor to duality, this is what is meant by a Bodhisattva taking refuge in the Sangha with a desireless mind.'

When these words were spoken, the Prince, moved, attained the Gentle Endurance (profound understanding and acceptance of the Dharma), and the assembly of Devas, Nagas, humans, and others, numbering twenty thousand, all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and perfect enlightenment).

Chapter Eleven: Bestowing Titles and Ranks

At that time, the Naga King Anavatapta (Anavatapta, Dragon King of the Anavatapta Lake), together with his palace ladies, princes, and retinue, surrounded the Buddha, took refuge in the Three Jewels (Buddha, Dharma, Sangha), and offered all his palaces and ponds to the World Honored One and the Bhikshu Sangha as a monastery, and further said: 'World Honored One! I now make this vow, that the four rivers flowing from this great lake may fill the four seas, and from these four rivers, whether they be Nagas, ghosts, humans, birds, beasts, two-legged, four-legged, or any living beings, who drink this water, may they all arouse the mind of Anuttara-samyak-sambodhi. Those who have not aroused the Bodhi mind in past lives, may they, after drinking this water, accomplish their practice, quickly attain Buddhahood, subdue the hosts of demons, and vanquish all heretics.'

At this time, the World Honored One smiled. When the Buddhas smile, five-colored rays of light emanate from their mouths, shining brilliantly with countless flames, shaking and illuminating the ten directions.

方無量佛世，明逾日月、須彌珠寶，諸天、魔宮及釋、梵殿，一切天光盡翳無明。

是時無數億千天眾，莫不懷悅發願聖覺。光徹阿鼻諸大地獄，有被明者尋免眾苦，皆志無上正真道意。還繞世尊乃無數匝，忽從頂入。

爾時賢者名曰披耆(晉言：辯辭也)，見其光明輒從坐起，整著衣服偏袒右臂，向佛跪膝恭撿又言，嘆頌世尊，而以偈曰：

「其色無量見者悅，　　人雄至最獨世尊！　滅除眾冥與大明，　　執持威神說笑意。　百福所詠德七滿，　　得智光明演慧行；　為法上講惟法王，　　世尊今笑何瑞應？　具見誠諦常樂信，　　根定寂靜眾權敬；　化度一切以寂然，　　德過無極說笑故。　梵聲清徹甚軟和，　　鸞音商雅逾諸樂；　眾音備足無缺減，　　解散笑故宣佈示。　智脫之明應慧度，　　行常清凈樂淡然；　權曉眾行普智具，　　賢聖導王說笑義。　智辯通達慧無極，　　現力無量神足備；　十力已具普感動，　　天師現笑用何故？　身光無數照杳冥，　　大千眾明不能蔽；　逾越日月及珠火，　　威聖之光無等倫。　功德滿足若如海，　　順化菩薩以智明；　懷慧無限散眾疑，　　興發何故而有笑？　尊度三界無有極，　　權道眾生除諸穢；　

【現代漢語翻譯】現代漢語譯本在方無量佛（Fang Wuliang Buddha）的世界裡，光明勝過日月、須彌珠寶，諸天、魔宮以及釋天（Shakra）、梵天（Brahma）的殿堂，一切天上的光芒都因這光明而黯然失色。當時，無數億千的天眾，無不心懷喜悅，發願證得聖覺。光明照徹阿鼻地獄等所有大地獄，被光明照耀者立即脫離種種苦難，都立志于無上正真之道。他們圍繞著世尊無數圈，光明忽然從世尊的頭頂進入。這時，一位名叫披耆（Piqi）（晉語意為：辯辭）的賢者，見到這光明便從座位上起身，整理好衣服，袒露右臂，面向佛陀跪下，恭敬地說道，讚頌世尊，並以偈頌說：『您的光芒無量，見者喜悅，人中雄杰，至高無上的是世尊！' 『您滅除一切黑暗，帶來大光明，執持威神之力，面帶微笑。』『您以百福莊嚴，功德圓滿，獲得智慧光明，演說智慧之行；』『作為佛法的至高講者，唯一的法王，世尊您今天微笑，是何吉祥的徵兆？』『您具足真誠、堅定、常樂和信心，根基穩固、寂靜，受到大眾的尊敬；』『您以寂靜的方式化度一切眾生，您的功德超越極限，所以才展現笑容。』『您的梵音清澈、非常柔和，如鸞鳥的鳴叫般優雅，勝過一切音樂；』『您的聲音具備一切，沒有絲毫欠缺，您以微笑來解開疑惑，宣佈真理。』『您的智慧之光與般若智慧相應，您的行為總是清凈，安於淡泊；』『您通曉一切眾生的行為，具備普遍的智慧，是賢聖的導師和王者，您微笑有何深意？』『您的智慧辯才通達無礙，您的智慧沒有窮盡，展現的力量無量，具備神通；』『您已經具足十力，能夠普遍感動一切，天人導師您現在展現笑容，是爲了什麼緣故？』『您的身光無數，照亮幽暗之處，即使是大千世界的眾多光明也無法遮蔽；』『您的光明超越日月以及珠寶的光芒，您的威聖之光無與倫比。』『您的功德圓滿如同大海，您以智慧光明順應教化菩薩；』『您懷抱無限的智慧，驅散眾生的疑惑，今天興起，展現笑容是為何故？』『您是三界中最尊貴者，沒有誰能超越您，您以方便之道引導眾生，去除一切污穢；』

【English Translation】 English version In the world of Fang Wuliang Buddha (Immeasurable Direction Buddha), the light surpassed the sun, moon, Sumeru jewels, the heavens, demon palaces, and the halls of Shakra (釋天) and Brahma (梵天), all heavenly lights were dimmed by this light. At that time, countless billions of heavenly beings were filled with joy and vowed to attain holy enlightenment. The light illuminated all the great hells, including Avici Hell, and those illuminated by the light were immediately freed from all suffering, all aspiring to the supreme and true path. They circled the World Honored One countless times, and the light suddenly entered from the top of the World Honored One's head. At this time, a wise man named Piqi (披耆) (meaning 'eloquence' in the Jin language), seeing this light, arose from his seat, arranged his clothes, bared his right arm, knelt before the Buddha, respectfully said, praised the World Honored One, and spoke in verse: 'Your light is immeasurable, bringing joy to those who see it, the hero among men, the most supreme is the World Honored One!' 'You eliminate all darkness, bringing great light, holding the power of majesty and spirit, with a smiling countenance.' 'You are adorned with a hundred blessings, your merits are complete, you have obtained the light of wisdom, expounding the practice of wisdom;' 'As the supreme speaker of the Dharma, the only Dharma King, World Honored One, what auspicious sign is it that you smile today?' 'You are complete with sincerity, steadfastness, constant joy, and faith, your foundation is firm, peaceful, and respected by all;' 'You transform all beings with stillness, your merits surpass the limit, that is why you show a smile.' 'Your Brahma sound is clear, very gentle, elegant like the song of a phoenix, surpassing all music;' 'Your voice possesses everything, without the slightest deficiency, you use a smile to dispel doubts, proclaiming the truth.' 'Your light of wisdom corresponds to prajna wisdom, your actions are always pure, content with simplicity;' 'You understand the actions of all beings, possess universal wisdom, you are the guide and king of the wise and holy, what is the deep meaning of your smile?' 'Your wisdom and eloquence are unobstructed, your wisdom is inexhaustible, the power you manifest is immeasurable, possessing supernatural powers;' 'You have already possessed the ten powers, able to universally move everything, Teacher of Gods and Humans, what is the reason for you to show a smile now?' 'Your body light is countless, illuminating dark places, even the many lights of the great thousand world system cannot obscure it;' 'Your light surpasses the sun, moon, and the light of jewels, your majestic and holy light is unparalleled.' 'Your merits are complete like the ocean, you adapt and teach bodhisattvas with the light of wisdom;' 'You embrace infinite wisdom, dispelling the doubts of beings, what is the reason for you to arise today and show a smile?' 'You are the most honored in the three realms, no one can surpass you, you guide beings with expedient means, removing all defilements;'

能凈欲垢化無餘，　　天顏含笑為誰興？　如來所由普感動，　　震動天龍諸鬼神；　稽首受禮於法王，　　蒙說笑意決眾疑。」

是時佛告耆年辯辭賢者：「汝見阿耨達不？供如來故造此嚴飾。」

曰：「然。世尊！已而見之。」

曰：「是龍王以於九十六億諸佛，施種德本，今受封拜，如吾前世為定光佛世尊所決：『汝當來世得致為佛，號名能仁如來、無著、平等正覺、通行備足、為最眾祐、無上法御、天人之師，號佛、世尊！』是時龍王為長者子，其號名曰比守陀來(來丹本未，晉言：凈意)，聞吾受決尋轉興愿：『使吾來世得其拜署，若斯梵志，為是定光佛所決也。』爾時凈意長者子者，阿耨達是！又斯龍王當於賢劫中，在此池中莊飾種種，鮮交眾寶若天宮室，當悉進奉賢劫千佛。斯諸如來盡知王意，率皆說此清凈法品，悉坐是處等亦如今；又及如前拘樓秦佛、文尼、迦葉，同共坐此師子之座，及其最後樓至如來，亦當轉此法品要義。無熱龍王當供養賢劫千佛從聞是法，諸佛眾會悉同如今。是阿耨達后無數世，奉諸如來事眾正覺，修梵凈行常護正法勸進菩薩！然後七百無數劫已，當得作佛，號阿耨達如來、無著、平等正覺、通行備足、無上法御、天人之師，為佛、世尊！

「如

【現代漢語翻譯】能徹底清除慾望的污垢，天神面帶微笑是爲了誰而興起？如來的出現普遍感動一切，震動了天龍和各種鬼神；我們稽首受禮於法王（佛陀），希望蒙受佛陀解說微笑的含義，消除大眾的疑惑。

這時，佛陀告訴耆年辯辭賢者：『你看見阿耨達（Anavatapta，無熱惱池龍王）了嗎？他爲了供養如來而建造了這些莊嚴的裝飾。』

回答說：『是的，世尊！我已經看見了。』

佛陀說：『這位龍王曾在九十六億諸佛面前，佈施並種下功德的根本，如今接受封賞，就像我前世被定光佛（Dipankara Buddha）世尊所預言的那樣：『你將來會成佛，名號為能仁如來（Sakyamuni Buddha）、無著（無所執著）、平等正覺（正等覺）、通行備足（行圓滿）、為最眾祐（善逝）、無上法御（調御丈夫）、天人之師（天人師），號佛、世尊！』當時，這位龍王是一位長者之子，他的名字叫做比守陀來（Visuddhārāma，晉言：凈意），聽到我被授記后，隨即發願：『使我來世能夠得到這樣的授記，就像這位梵志（指釋迦牟尼佛的前世）被定光佛所授記一樣。』當時那位凈意長者之子，就是現在的阿耨達！這位龍王將在賢劫（Bhadrakalpa）中，在這個池中裝飾種種，用鮮艷的交織的眾寶，如同天宮一般，全部進獻給賢劫千佛。這些如來都知道龍王的心意，都宣說這種清凈的法品，都坐在這個地方，和現在一樣；又像之前的拘樓秦佛（Krakucchanda Buddha）、文尼（Kanakamuni Buddha）、迦葉（Kasyapa Buddha），一同坐在這個師子座上，以及最後的樓至如來（Krakuccanda Buddha），也將宣說這個法品的要義。無熱龍王將供養賢劫千佛，聽聞這些佛法，諸佛的聚會都和現在一樣。這位阿耨達在後來的無數世中，奉事諸如來和眾正覺，修習梵行，常常守護正法，勸進行菩薩！然後在七百無數劫之後，將會成佛，號阿耨達如來、無著、平等正覺、通行備足、無上法御、天人之師，為佛、世尊！』

【English Translation】 Who is it that can purify the defilements of desire, leaving nothing behind? Whose heavenly face bears a smile, and for whom does this arise? The Thus Come One's (Tathagata's) presence universally moves all, shaking the dragons, gods, and various spirits; We bow our heads and receive the Dharma King (Buddha) with reverence, hoping to be enlightened about the meaning of the smile and dispel the doubts of the masses.

At that time, the Buddha said to the elder and wise one: 'Have you seen Anavatapta (Anavatapta, the Dragon King of the Anavatapta Lake)? He has created these magnificent decorations to offer to the Thus Come One.'

He replied: 'Yes, World Honored One! I have already seen it.'

The Buddha said: 'This Dragon King, in the presence of ninety-six billion Buddhas, made offerings and planted the roots of virtue. Now he receives this honor, just as I was foretold by Dipankara Buddha in a past life: 'In the future, you will attain Buddhahood, with the name Sakyamuni Buddha (Sakyamuni Buddha), Unattached (without attachment), Perfectly Enlightened (Sammasambuddha), Complete in Conduct (endowed with perfect knowledge and conduct), Well-Gone (Sugata), Unsurpassed Tamer of Humans (Anuttara-purisa-damma-sarathi), Teacher of Gods and Humans (Sasta deva-manussanam), known as Buddha, World Honored One!' At that time, this Dragon King was the son of a wealthy man, named Visuddhārāma (Visuddhārāma, meaning 'Pure Intention'). Upon hearing my prediction, he immediately made a vow: 'May I receive such a prediction in the future, just as this Brahmin (referring to Shakyamuni Buddha's past life) was predicted by Dipankara Buddha.' That son of the wealthy man with pure intention is now Anavatapta! This Dragon King, during the Bhadrakalpa (Bhadrakalpa), will adorn this lake with various decorations, using brightly interwoven precious jewels, like a heavenly palace, and offer them all to the Thousand Buddhas of the Bhadrakalpa. These Thus Come Ones all know the Dragon King's intention and will all proclaim this pure Dharma, sitting in this place, just as they do now. And like the previous Krakucchanda Buddha (Krakucchanda Buddha), Kanakamuni Buddha (Kanakamuni Buddha), and Kasyapa (Kasyapa Buddha), they will sit together on this lion throne, and the last Krakucchanda Buddha (Krakuccanda Buddha) will also expound the essential meaning of this Dharma. The Anavatapta Dragon King will make offerings to the Thousand Buddhas of the Bhadrakalpa, listen to these teachings, and the assemblies of all the Buddhas will be the same as they are now. This Anavatapta, in countless future lives, will serve all the Thus Come Ones and Perfectly Enlightened Ones, cultivate pure conduct, constantly protect the Right Dharma, and encourage Bodhisattvas! Then, after seven hundred countless kalpas, he will attain Buddhahood, with the name Anavatapta Thus Come One, Unattached, Perfectly Enlightened, Complete in Conduct, Unsurpassed Tamer of Humans, Teacher of Gods and Humans, known as Buddha, World Honored One!'

是賢者！無熱如來得為佛時，其土人民都無貪淫、恚怒、愚癡，永無相侵不相論短。何則然者？以彼眾生志行備故。如是賢者！阿耨達佛、至真、如來，乃當應壽八十億載，弟子之眾亦八十億，如其始會之為清凈，從始至終無異缺減，如此之比數百千會，當有通辯受決菩薩四千億人都悉集會，又諸發意菩薩行者不可計數。

「無熱如來當爲佛時，其土清凈紺琉璃為地，天金分錯飾用諸寶，以眾明珠造作樓閣及經行地。彼土眾生若興食想應輒百味，悉得五通。其國處所人民居止，但以珍琦、被服、飲食、娛樂自由，悉如第四兜術天上。彼不二念，又無貪慾淫行之心，而諸眾生法樂自娛，其土人民都無慾垢。若彼如來敷雨法說不有勞想，神變無數以演洪化，宣示經法永無其難，方適說法眾生輒度。何則然者？以彼一切志純熟故。

「又其如來自於三千大千世界，唯一法化無外異道；又若如來欲會眾時，輒放身光盡明其界，彼土人民尋皆有念：『世尊覺來將演法化故揚光耳！』各承佛聖神足飛來詣佛聽法。

「又彼如來終無不定，乘大聖神忽升空中去地七丈，就其自然師子之座，廣為眾會進講法說，普土見之，譬如睹其日月宮殿明盛滿時。眾生種德故生彼土，其國人民觀於世尊師子之座，懸在虛空而無所

【現代漢語翻譯】現代漢語譯本：『賢者！無熱如來（Anutatta Buddha，無熱惱的如來）成佛時，他的國土人民都沒有貪婪、嗔恚、愚癡，永遠沒有互相侵犯、議論是非的情況。為什麼會這樣呢？因為那裡的眾生心志和行為都完備的緣故。像這樣，賢者！阿耨達佛（Anutatta Buddha，無熱惱的佛）、至真、如來，應當有八十億年的壽命，弟子也有八十億之多，最初集會時是清凈的，從始至終沒有改變或減少，像這樣的集會會有數百千次，將有通達辯才、得到授記的菩薩四千億人都全部是童真，還有發願修行的菩薩，數量不可計數。

『無熱如來（Anutatta Buddha，無熱惱的如來）成佛時，他的國土清凈，以紺青琉璃為地，用天界的黃金分割裝飾，用各種寶物建造樓閣和經行的地方。那裡的眾生如果產生飲食的想法，立刻就能得到各種美味，並且都具有五種神通。那個國家的人民居住的地方，只有珍貴的物品、衣服、飲食、娛樂，非常自由，完全像第四層兜率天一樣。他們沒有分別念，也沒有貪慾淫行的心，眾生以佛法為樂，那個國土的人民都沒有慾望的污垢。如果那位如來宣講佛法，不會感到疲勞，用無數的神變來弘揚教化，宣講經法永遠沒有困難，只要開始說法，眾生就能得度。為什麼會這樣呢？因為那裡的一切眾生心志都純熟的緣故。

『而且那位如來從三千大千世界而來，只有佛法這一種教化，沒有其他不同的外道；而且如果如來想要集會大眾時，就會放出自身的光芒，照亮整個世界，那裡的人民立刻就會想到：『世尊覺悟后將要宣講佛法，所以才放出光明！』各自憑藉佛的聖神力，飛來佛前聽法。

『而且那位如來始終不會心神不定，乘坐大聖神力忽然升到空中，離開地面七丈，坐在自然形成的獅子座上，為大眾廣泛地講解佛法，整個國土的人民都能看到，就像看到日月宮殿光明鼎盛的時候一樣。眾生因為種下善德才能生到那個國土，那個國家的人民看到世尊的獅子座懸在空中，沒有依靠。

【English Translation】 English version: 『O wise one! When Anutatta Tathagata (The Tathagata without heat) attains Buddhahood, the people of his land will be free from greed, hatred, and delusion. There will be no mutual aggression or fault-finding. Why is this so? Because the aspirations and conduct of those beings are complete. Thus, O wise one! Anutatta Buddha (The Buddha without heat), the Perfectly Enlightened One, the Tathagata, shall live for eighty billion years. His assembly of disciples will also number eighty billion. Their initial gathering will be pure, and it will remain unchanged and undiminished from beginning to end. There will be hundreds of thousands of such gatherings, and four hundred billion Bodhisattvas who are eloquent and destined for enlightenment will all be celibate. Moreover, the number of Bodhisattvas who have set their minds on practice will be countless.

『When Anutatta Tathagata (The Tathagata without heat) becomes a Buddha, his land will be pure, with lapis lazuli-colored ground, adorned with divisions of heavenly gold and various treasures. Pavilions and walking paths will be constructed with luminous pearls. If the beings in that land have a thought for food, they will immediately obtain hundreds of flavors and all five supernormal powers. The dwellings and residences of the people in that country will be filled with precious objects, clothing, food, and entertainment, all freely available, just like the fourth Tusita Heaven. They will have no dualistic thoughts and no desires for lustful conduct. The beings will delight in the Dharma, and the people of that land will be free from the defilements of desire. When that Tathagata expounds the Dharma, he will not feel weary. He will use countless miraculous transformations to propagate the teachings, and proclaiming the scriptures will never be difficult. As soon as he begins to teach, beings will be liberated. Why is this so? Because the aspirations of all those beings are pure and mature.

『Moreover, that Tathagata will come from the three thousand great thousand worlds, and there will be only one Dharma teaching, with no other external paths. Furthermore, when the Tathagata wishes to assemble the multitude, he will emit light from his body, illuminating the entire realm. The people of that land will immediately think: 『The World-Honored One, having awakened, is about to expound the Dharma, so he is emitting light!』 Each will rely on the Buddha's sacred and miraculous power to fly to the Buddha and listen to the Dharma.

『Moreover, that Tathagata will never be unsettled. Riding on great sacred power, he will suddenly ascend into the sky, seven lengths above the ground, and sit upon a naturally formed lion throne. He will extensively preach the Dharma to the assembly, and all the people of the land will see it, as if beholding the sun and moon palaces in their full glory. Beings are born in that land because they have planted virtuous roots. The people of that country will see the World-Honored One's lion throne suspended in the air, without any support.

著，尋解諸法亦空無著。當爾之時悉得法忍。其如來者但說金剛定入之門，不有聲聞、緣覺雜言。所以唯演金剛定者，譬如金剛所可著處靡不降徹。而彼如來所可說法，亦如金剛，鉆碎吟疑住著諸見。

「如是賢者！阿耨達佛若現滅度，而其世界有尊菩薩，名曰持愿，當授其決然後現滅。其佛方滅，持愿菩薩即得無上最正之覺，尋補佛處，號曰等世如來、無著、平等正覺！其土所有神通菩薩及上弟子眾會多少，如阿耨達！」

時阿耨達王之太子名曰當(丹常)信，敬心悅欣，以寶明珠、交露飾蓋進奉如來，叉手白佛：「誰當於時得為持愿菩薩者耶？」

是時世尊知王太子當信意向，告阿難曰：「其時持愿菩薩大士當補佛處者，今龍王子當(丹常)信是也！時阿耨達如來方滅，持愿菩薩尋升佛座；又其等世如來、無著、平等正覺方適得佛，亦便轉此法品正要。」

當佛說是封拜品時，四萬菩薩得無從生忍，十方世界來會菩薩、釋、梵、持世、天、龍、鬼神，聞佛說此封拜法已，悉皆喜悅歡心踴躍信樂遂生，五體稽首各還宮殿。

阿耨達王與諸太子眷屬圍繞，敕伊羅蠻龍象王曰：「為如來故造作交露琦珍寶車，使其廣博殊妙無極，當以奉送至真正覺！尋應受教。」輒為如來化作七寶珠交露

【現代漢語翻譯】現代漢語譯本：進一步說，尋求理解諸法實相，也應不執著于空無的觀念。當達到這種境界時，就能獲得法忍（Dharmanimna，對佛法的深刻領悟和接受）。那位如來（Tathagata，佛的稱號）只是宣說金剛定（Vajrasamadhi，一種堅不可摧的禪定）的入門方法，其中沒有聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，靠自己力量證悟者）的雜亂言論。之所以只闡述金剛定，是因為它像金剛一樣，所觸及之處無不穿透。而那位如來所宣說的佛法，也像金剛一樣，能粉碎疑惑和執著于各種錯誤的見解。『像這樣，賢者！阿耨達佛（Anoktatta Buddha）如果示現涅槃（Nirvana，寂滅），他的世界裡會有一位名叫持愿（Dharana-iccha）的尊貴菩薩（Bodhisattva，發願成佛的修行者），他會得到阿耨達佛的授記（Vyakarana，預言未來成佛）后才示現涅槃。阿耨達佛涅槃后，持愿菩薩立即證得無上正等正覺（Anuttara-samyak-sambodhi，最高的覺悟），繼承佛位，名號為等世如來（Samaloka-tathagata）、無著（Anakta，無所執著）、平等正覺（Samata-sambuddha）！他的國土裡所有具有神通的菩薩以及上首弟子的數量，都和阿耨達佛一樣！』當時，阿耨達王（Anoktatta Raja）的太子名叫當信（Dangxin），他懷著敬畏和喜悅的心情，用寶貴的明珠和交露飾蓋（一種裝飾華麗的傘蓋）供奉如來，合掌向佛請問：『那時誰會成為持愿菩薩呢？』這時，世尊（Bhagavan，佛的尊稱）知道太子當信的心意，告訴阿難（Ananda，佛的十大弟子之一）說：『那時將繼承佛位的持愿菩薩大士，就是現在的龍王子當信！當阿耨達如來涅槃后，持愿菩薩將立即登上佛座；而且等世如來、無著、平等正覺剛剛成佛，也會宣講這部重要的法品。』當佛宣說這部封拜品（預言授記的章節）時，四萬菩薩證得了無從生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻領悟），從十方世界前來集會的菩薩、釋（Sakra，帝釋天）、梵（Brahma，大梵天）、持世（Lokapala，護世四天王）、天（Deva，天人）、龍（Naga，龍族）、鬼神（Yaksa，夜叉等），聽聞佛陀宣說這部封拜法后，都感到喜悅歡欣，信樂之心油然而生，五體投地，各自返回宮殿。阿耨達王與眾太子眷屬圍繞著，命令伊羅蠻龍象王（Airavana，帝釋天的坐騎）說：『爲了如來，製造一輛用交露和珍寶裝飾的寶車，使其廣博殊妙，無與倫比，用來奉獻給真正覺悟者！』龍象王立即應命，為如來化作七寶珠交露。

【English Translation】 English version: Furthermore, seeking to understand the true nature of all dharmas, one should also not be attached to the notion of emptiness. When that time comes, they will all attain Dharmanimna (acceptance of the Dharma). That Tathagata (title of the Buddha) only speaks of the entrance to Vajrasamadhi (diamond-like concentration), without the mixed words of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). The reason for only expounding on Vajrasamadhi is that, like a diamond, whatever it touches, it penetrates. And the Dharma spoken by that Tathagata is also like a diamond, crushing doubts and attachments to various wrong views. 『Thus, O worthy one! If Anoktatta Buddha manifests Nirvana (passing away), in his world there will be a noble Bodhisattva (being striving for enlightenment) named Dharana-iccha (Wish-Holder), who will receive his Vyakarana (prediction of future Buddhahood) before manifesting Nirvana. When that Buddha passes away, Dharana-iccha Bodhisattva will immediately attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), succeeding the Buddha's position, with the name Samaloka-tathagata (Equal World Thus Come One), Anakta (Unattached), and Samata-sambuddha (Equal Enlightenment)! The number of Bodhisattvas with supernatural powers and the assembly of chief disciples in his land will be the same as Anoktatta Buddha!』 At that time, the prince of Anoktatta Raja (King Anoktatta), named Dangxin, with reverence and joy, offered precious bright pearls and a canopy adorned with dew-like jewels (a decorative parasol) to the Tathagata, and asked the Buddha with folded hands: 『Who will become Dharana-iccha Bodhisattva at that time?』 At this time, the Bhagavan (Blessed One, title of the Buddha), knowing the intention of Prince Dangxin, told Ananda (one of the ten great disciples of the Buddha): 『The great Bodhisattva Dharana-iccha who will succeed the Buddha's position at that time is the dragon prince Dangxin! When Anoktatta Tathagata passes away, Dharana-iccha Bodhisattva will immediately ascend the Buddha's seat; and Samaloka-tathagata, Anakta, and Samata-sambuddha, having just attained Buddhahood, will also expound this essential Dharma teaching.』 When the Buddha spoke this chapter of predictions, forty thousand Bodhisattvas attained Anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), and the Bodhisattvas, Sakra (Lord Indra), Brahma (Great Brahma), Lokapala (World Protectors), Devas (gods), Nagas (dragons), and Yakshas (demons) who came from the ten directions, hearing the Buddha speak this Dharma of predictions, all rejoiced with joy, and faith arose spontaneously. They prostrated themselves with their five limbs and returned to their respective palaces. Anoktatta Raja, surrounded by his princes and retinue, commanded Airavana (Indra's elephant), the dragon elephant king, saying: 『For the sake of the Tathagata, create a jeweled chariot adorned with dew-like jewels, making it vast, exquisite, and unparalleled, to be offered to the truly enlightened one!』 The dragon elephant king immediately obeyed and transformed a seven-jeweled chariot adorned with dew-like jewels for the Tathagata.

車，令極高大廣博嚴飾。世尊菩薩及諸弟子悉就車坐，無熱龍王太子眷屬，心懷恭恪手共挽車，從其宮中出於大池，如來神旨忽升鷲山。

囑累法藏品第十二

於是世尊到鷲山已，即告慈氏、軟首童子並眾菩薩曰：「諸族姓子！以阿耨達所問道品宜重宣廣，使諸未聞而得聞之。」

慈氏、軟首而俱白佛：「唯愿如來垂慈當說。」

於時世尊尋輒揚光，光色無數，天地震動至於六反，光明鑠鑠乃曜十方，十方佛土諸尊菩薩神通備者，尋明飛來，到皆稽首各便就坐。王阿阇世、夫人、婇女、太子、眷屬、舉國臣民、長者、居士、梵志、學者，見是光明，又聞如來從無熱還，各舍其事悉詣鷲山，到世尊前肅然加敬叉手為禮，問訊如來：「景福無量乎！」即退還坐觀佛無厭。

如來身光明，悉普至無極世界，諸大地獄眾窈冥處靡不降徹，諸在地獄無不被明。又其光明而出聲曰：「能仁如來於無熱池弘說清凈道品要法，今還鷲山而重演化。」又其音聲徹諸地獄，十方地獄眾生之類，所受苦痛應時得免，悉遙見佛及諸眾會，皆自悲嗟：「嗚呼世尊！吾等受此苦痛無數地獄之酸，六火圍繞燒炙苦毒，鋒瘡萬端鑊湯之難，諸變種種更斯眾痛日月彌遠。善哉世人，值奉如來，稟佛道化得離三苦，吾等宿世

【現代漢語翻譯】現代漢語譯本：佛陀命令準備一輛極其高大、寬廣、莊嚴的車。世尊、菩薩以及所有弟子都登上車乘坐，無熱龍王（Anavatapta-nāgarāja，指無熱惱池的龍王）的太子和眷屬，心懷恭敬，親手拉著車，從他們的宮殿中出來，經過大池，如來憑藉神通旨意忽然升到鷲山（Gṛdhrakūṭa，又名靈鷲山）。

第十二品囑累法藏品

這時，世尊到達鷲山後，就告訴慈氏菩薩（Maitreya，即彌勒菩薩）、軟首童子（Mrdu-śīrṣa-kumāra）以及各位菩薩說：『各位善男子！關於阿耨達（Anavatapta，指無熱惱池）所提問道的品，應該重新宣講，廣泛傳播，使那些沒有聽過的人能夠聽聞。』

慈氏菩薩和軟首童子一起對佛說：『唯愿如來慈悲，為我們宣說。』

這時，世尊隨即放出光明，光芒顏色無數，天地震動達到六次，光明閃耀照亮十方，十方佛土中神通具足的各位菩薩，循著光明飛來，到達后都頂禮佛足，各自就座。國王阿阇世（Ajātaśatru）、夫人、婇女、太子、眷屬、全國臣民、長者、居士、梵志、學者，見到這光明，又聽說如來從無熱池返回，各自放下手中的事情，都前往鷲山，到達世尊面前，恭敬地合掌行禮，問候如來：『吉祥幸福無量啊！』然後退回座位，觀看佛陀，沒有厭倦。

如來的身光普照到無邊無際的世界，所有大地獄中黑暗的地方沒有不被照到的，所有在地獄中的眾生都被光明照耀。而且光明中發出聲音說：『能仁如來（Śākyamuni，釋迦牟尼佛的稱號）在無熱池弘揚宣說清凈道品的精要之法，現在返回鷲山重新演說教化。』這聲音傳遍各地獄，十方地獄中的各類眾生，所受的苦痛應時得到解脫，都遙遙看見佛陀以及各位菩薩的集會，都悲傷地嘆息：『唉呀，世尊！我們遭受這無數地獄的痛苦，六火圍繞燒烤的劇烈痛苦，無數刀劍創傷，沸騰的湯鍋之難，各種各樣的變化，承受這些痛苦已經很久遠了。善哉世人，有幸侍奉如來，接受佛陀的教化，得以脫離三苦，我們宿世……』

【English Translation】 English version: The Buddha ordered a carriage to be prepared, extremely tall, wide, and adorned with splendor. The World-Honored One, Bodhisattvas, and all disciples boarded the carriage, and the prince and retinue of Anavatapta-nāgarāja (Dragon King of Anavatapta, meaning 'without heat' or 'without vexation') respectfully pulled the carriage from their palace, emerging from the great pool. By the Buddha's divine will, they suddenly ascended to Gṛdhrakūṭa (Vulture Peak Mountain).

Chapter 12: Entrusting the Dharma Treasury

Then, upon arriving at Gṛdhrakūṭa, the World-Honored One addressed Maitreya (the future Buddha), Mrdu-śīrṣa-kumāra (Gentle Head Youth), and all the Bodhisattvas, saying: 'Noble sons and daughters! The chapter on the questions asked by Anavatapta should be widely proclaimed again, so that those who have not heard it may hear it.'

Maitreya and Mrdu-śīrṣa together said to the Buddha: 'We beseech the Tathagata to have compassion and speak for us.'

At that time, the World-Honored One immediately emitted light, countless in color, and the heavens and earth shook six times. The radiant light shone in all ten directions. Bodhisattvas from the Buddha-lands of the ten directions, possessing great spiritual powers, flew towards the light. Upon arriving, they bowed their heads and took their seats. King Ajātaśatru, his queen, consorts, prince, retinue, the citizens of the kingdom, elders, lay practitioners, Brahmins, and scholars, seeing this light and hearing that the Tathagata had returned from Anavatapta, each abandoned their affairs and went to Gṛdhrakūṭa. Arriving before the World-Honored One, they respectfully joined their palms and paid homage, inquiring of the Tathagata: 'Is your well-being immeasurable!' Then they retreated to their seats, gazing at the Buddha without weariness.

The light from the Tathagata's body universally reached the limitless worlds, penetrating all dark places in the great hells, illuminating all beings in the hells. Moreover, the light emitted a voice, saying: 'The Able Sage, the Tathagata (Śākyamuni), at Anavatapta Pool, widely proclaimed the essential Dharma of the Pure Path. Now, he returns to Gṛdhrakūṭa to re-enact the teachings.' This voice permeated all the hells, and the beings in the hells of the ten directions, whose suffering was immense, were immediately relieved of their pain. They all remotely saw the Buddha and the assembly of Bodhisattvas, and they lamented with sorrow: 'Alas, World-Honored One! We have endured countless hellish torments, the intense pain of being surrounded and burned by six fires, countless wounds from swords, the difficulty of boiling cauldrons, and various transformations, enduring these pains for a long time. Fortunate are those in the world who have the opportunity to serve the Tathagata, receive the Buddha's teachings, and escape the three sufferings. We in our past lives...'

雖遇諸佛，不受法化使被眾痛，蒙賴如來所說法品，令諸殃罪而輒微輕。」

當爾之時，十方地獄一切眾生，得萬有億千，悉發無上正真道意，遙承佛聖，皆同聲曰：「一切苦痛本為清凈，其了本者則無顛倒，吾等但坐不了之故，更諸地獄眾苦無數，愿使一切速解正真。」

爾時佛告慈氏菩薩、軟首童子及阿難曰：「諸族姓等！當勤受此是經要說，持諷誦讀以宣流佈，廣為學者演說斯法，使諸四輩加心專習，是慧要行積辯句義。若族姓子及族姓女，發心怡悅向樂是經，當爲斯輩解此奧藏深邃諸義，道之無府眾經所歸，諸佛積要微妙無量，若所授者，當令字句了了分明使無增減。又諸族姓若賢男女，在於過去恒沙諸佛所作功德施行種種，受持諸佛所可說法，一一專習勤心奉行。若復施、戒、忍、進、定、智，行是六度億百千劫，奉是諸佛並眾弟子，衣被、飯食、床臥、醫藥、香華、伎樂，進諸所欲；又造精舍經行之地，奉敬如是不可稱計；至諸世尊般泥洹已，為諸如來起七寶塔，一一供養諸如來塔，香華、伎樂、繒彩、幡蓋、進然香燈，又懸夜光明月諸寶，供養如是極多無數，斯所行德集會計之，都不如是族姓男女逮得一聞此阿耨達龍王所問決諸狐疑法品義也。所以者何？以斯法藏出生諸佛菩薩要行慧之最

【現代漢語翻譯】現代漢語譯本：即使遇到諸佛，卻不受佛法教化，以致遭受各種痛苦，但蒙受如來所說的法品（Dharmapada），使得各種災殃罪過稍微減輕。

當時，十方地獄的一切眾生，有萬億千之多，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta），遙遠地承受佛的聖教，都同聲說：『一切苦痛的本性本來就是清凈的，明白了本性就沒有顛倒。我們只是因為不了悟的緣故，才遭受地獄無數的痛苦。愿一切眾生都能迅速地理解正真之道。』

這時，佛告訴慈氏菩薩（Maitreya Bodhisattva）、軟首童子（Soft-headed Youth）和阿難（Ananda）說：『各位族姓等！應當勤奮地接受這部經的要義，受持諷誦，宣揚流佈，廣泛地為學者們演說這部法，使各位四輩弟子（比丘、比丘尼、優婆塞、優婆夷）專心學習，這是智慧的要行，積累辯才和句義。如果族姓之子和族姓之女，發心喜悅，嚮往樂於這部經，應當為這些人解釋這部奧藏深邃的各種意義，這是通往真理的無盡寶庫，是眾多經典所歸宿的地方，是諸佛積累的要義，微妙而無量。如果所傳授的人，應當使字句清晰分明，不要增減。還有各位族姓，賢良的男女，在過去恒河沙數諸佛那裡所作的功德，施行種種佈施，受持諸佛所說的法，一一專心學習，勤奮奉行。如果又行佈施、持戒、忍辱、精進、禪定、智慧這六度（Paramita），經歷億百千劫，供養這些諸佛和眾弟子，衣被、飯食、床臥、醫藥、香華、伎樂，進獻各種所需；又建造精舍和經行之地，奉敬如此不可稱量；直到諸世尊般涅槃（Parinirvana）之後，為諸如來建造七寶塔，一一供養諸如來塔，香華、伎樂、繒彩、幡蓋，點燃香燈，又懸掛夜光明月等各種寶物，供養如此極多無數，這些所行的功德加在一起計算，都不如這些族姓男女能夠聽聞一次這部阿耨達龍王（Anavatapta Dragon King）所問，決斷各種狐疑的法品意義。為什麼呢？因為這部法藏出生諸佛菩薩的要行，是智慧中最殊勝的。』

【English Translation】 English version: 'Even though they encounter all the Buddhas, they do not receive the Dharma teachings, causing them to suffer various pains. However, by relying on the Dharmapada (法品) spoken by the Tathagata (如來), their various calamities and sins are slightly lessened.'

'At that time, all beings in the ten directions of hells, numbering in the hundreds of millions of billions, all generated the unsurpassed, true, and perfect Bodhi-citta (無上正真道意), remotely receiving the Buddha's holy teachings, and all said in unison: 'The nature of all suffering is originally pure. Those who understand the nature will have no inversions. We only suffer countless pains in hells because of our lack of understanding. May all beings quickly understand the true and perfect path.'

At that time, the Buddha said to Maitreya Bodhisattva (慈氏菩薩), the Soft-headed Youth (軟首童子), and Ananda (阿難): 'All of you of noble families! You should diligently receive the essence of this sutra, uphold it, recite it, propagate it, and widely expound this Dharma for scholars, so that all four classes of disciples (bhikshus, bhikshunis, upasakas, and upasikas) can diligently study it. This is the essential practice of wisdom, accumulating eloquence and the meaning of the verses. If sons and daughters of noble families generate a joyful mind and aspire to delight in this sutra, you should explain to them the profound meanings of this hidden treasure, which is the inexhaustible treasury of the path, the place where many sutras converge, the essential teachings accumulated by all Buddhas, subtle and immeasurable. If you are teaching it, you should make the words and sentences clear and distinct, without adding or subtracting. Furthermore, all of you of noble families, virtuous men and women, have performed meritorious deeds in the past with Buddhas as numerous as the sands of the Ganges River, practicing various kinds of giving, upholding the Dharma spoken by all Buddhas, studying each one diligently, and practicing them diligently. If you also practice the six perfections (Paramita) of giving, morality, patience, diligence, meditation, and wisdom for hundreds of millions of kalpas, offering these Buddhas and all their disciples clothing, food, bedding, medicine, incense, flowers, and music, offering all that is desired; and also building monasteries and places for walking meditation, reverently offering them in such immeasurable ways; until after all the World Honored Ones have entered Parinirvana (般泥洹), building seven-jeweled stupas for all the Tathagatas (如來), offering each Tathagata's stupa with incense, flowers, music, silk banners, and canopies, lighting incense lamps, and hanging night-shining moons and various jewels, offering them in such extremely numerous ways, the merit of all these practices combined is not equal to the merit of these sons and daughters of noble families hearing once the meaning of the Dharmapada (法品) questioned by the Anavatapta Dragon King (阿耨達龍王), which resolves all doubts. Why? Because this Dharma treasury gives birth to the essential practices of all Buddhas and Bodhisattvas, and is the most supreme of wisdom.'

故，何況奉持、執卷誦讀，以無疑心體解深妙，復以所聞宣示流佈，斯諸功德不可測量也。」

是時慈氏、軟首童子、賢者阿難俱白佛言：「甚未曾有。唯然，世尊！又若如來慈降一切興有大悲，乃為十方去來現在菩薩行者、天、龍、鬼神、諸眾生故，弘說是法無極清凈道品之義。又復世尊！若族姓子及族姓女，聞阿耨達龍王所問決狐疑經，不即受持樂習誦讀，又不廣博布示等學，亦不興心勸助之者，當知是輩族姓男女，以為眾魔及魔官屬，並邪外道之所得便，常在羅網結疑中也。」

時佛嘆曰：「快哉所言！誘進一切使習斯法，令行應之。」如來又曰：「當以是經數為四輩宣廣說之。」

爾時慈氏、軟首菩薩、賢者阿難皆白佛言：「唯愿世尊輒當受持布演是法。又復世尊！此經名何？當云何奉？」

世尊告曰：「斯乎族姓！名『阿耨達龍王所問決諸狐疑清凈法品』，亦名『弘道廣顯定意』，當勤受持斯經之要。又族姓等！是道品者珍護諸法經之淵海也。」

慈氏菩薩、軟首童子及諸來會神通菩薩，釋、梵、持世、天、龍、鬼神同聲白佛：「甚善如來！快說是法。吾等，世尊！在所聚落、國界、縣邑有行是法，當共躬身營護斯輩，其聞此者令無邪便；吾等亦當受持是經，使普流佈而常

【現代漢語翻譯】現代漢語譯本：「所以，更何況是奉行、執持經卷誦讀，以毫無疑慮的心去理解其中深奧的道理，又將所聽聞的教義宣講傳播，這些功德是無法估量的。」

「這時，慈氏（Maitreya，彌勒菩薩）、軟首童子（Soft-headed Youth）、賢者阿難（Ananda，佛陀的十大弟子之一）一同對佛說：『真是前所未有。是的，世尊！又如果如來慈悲降臨，以大悲心關懷一切眾生，乃是為十方過去、未來、現在的菩薩行者、天、龍、鬼神、各種眾生，弘揚這部無上清凈的道品之義。』又說：『世尊！如果善男子或善女人，聽聞《阿耨達龍王所問決狐疑經》（Anavatapta Dragon King's Questions on Resolving Doubts Sutra），不立即接受、奉持、喜愛、學習、誦讀，又不廣泛地傳播、教導，也不發心勸助他人，應當知道這些善男子善女人，會被各種魔和魔的眷屬，以及邪惡的外道所乘虛而入，常常處在羅網之中，被疑惑所束縛。』」

這時，佛讚歎說：「說得好啊！引導一切眾生學習這部經法，使他們按照經中所說的去修行。」如來又說：「應當將這部經廣泛地為四眾弟子宣講。」

當時，慈氏（Maitreya，彌勒菩薩）、軟首菩薩（Soft-headed Bodhisattva）、賢者阿難（Ananda，佛陀的十大弟子之一）都對佛說：「唯愿世尊能夠接受、奉持並廣泛宣講這部經法。還有，世尊！這部經叫什麼名字？我們應當如何奉行？」

世尊告訴他們說：「各位善男子！這部經名為《阿耨達龍王所問決諸狐疑清凈法品》（Anavatapta Dragon King's Questions on Resolving Doubts, Pure Dharma Section），也名為《弘道廣顯定意》（Promoting the Way, Broadly Revealing Concentration），應當勤奮地接受、奉持這部經的要義。還有各位善男子！這部道品是珍藏、守護一切佛法的經藏之淵海。」

慈氏菩薩（Maitreya Bodhisattva）、軟首童子（Soft-headed Youth）以及所有來參加法會的神通菩薩，釋（Shakra，帝釋天）、梵（Brahma，大梵天）、持世（Lokapala，四大天王）、天、龍、鬼神一同對佛說：「太好了，如來！您宣講的這部經法太好了。我們，世尊！在任何聚落、國界、縣邑，如果有人修行這部經法，我們都會親自守護這些人，使聽聞此經的人不會被邪惡勢力所侵擾；我們也將接受、奉持這部經，使它廣泛流傳，並且常常

【English Translation】 English version: 'Therefore, how much more so to uphold, hold the scrolls and recite them, to understand the profound meaning with a mind free of doubt, and to proclaim and spread what has been heard. The merits of all these are immeasurable.'

'At that time, Maitreya (慈氏, the Bodhisattva of the Future), Soft-headed Youth (軟首童子), and the Venerable Ananda (阿難, one of the Buddha's ten principal disciples) all said to the Buddha: 'This is unprecedented. Indeed, World Honored One! If the Tathagata descends with compassion, with great compassion for all beings, it is for the sake of the Bodhisattva practitioners, gods, dragons, ghosts, and all beings of the ten directions, past, future, and present, to propagate the meaning of this supreme and pure Dharma section.' They also said: 'World Honored One! If sons or daughters of good families, upon hearing the Anavatapta Dragon King's Questions on Resolving Doubts Sutra (阿耨達龍王所問決狐疑經), do not immediately accept, uphold, delight in, study, and recite it, nor widely propagate and teach it, nor generate the intention to encourage others, it should be known that these sons and daughters of good families will be taken advantage of by various demons and their retinues, as well as by evil external paths, and will constantly be trapped in nets of doubt.'"

At that time, the Buddha exclaimed: 'Excellent is what you have said! Encourage all to learn this Dharma, and cause them to practice accordingly.' The Tathagata further said: 'This sutra should be widely proclaimed to the four assemblies.'

Then, Maitreya (慈氏, the Bodhisattva of the Future), Soft-headed Bodhisattva (軟首菩薩), and the Venerable Ananda (阿難, one of the Buddha's ten principal disciples) all said to the Buddha: 'May the World Honored One please accept, uphold, and widely expound this Dharma. Furthermore, World Honored One! What is the name of this sutra? How should we uphold it?'

The World Honored One told them: 'Good sons! This sutra is named 'Anavatapta Dragon King's Questions on Resolving Doubts, Pure Dharma Section' (阿耨達龍王所問決諸狐疑清凈法品), and also named 'Promoting the Way, Broadly Revealing Concentration' (弘道廣顯定意). You should diligently accept and uphold the essentials of this sutra. Furthermore, good sons! This Dharma section is the profound ocean of the treasury of sutras that treasures and protects all Dharmas.'

Maitreya Bodhisattva (慈氏菩薩), Soft-headed Youth (軟首童子), and all the assembled supernatural Bodhisattvas, Shakra (釋, the lord of the devas), Brahma (梵, the creator god), the Lokapalas (持世, the four heavenly kings), gods, dragons, and ghosts all said in unison to the Buddha: 'Excellent, Tathagata! Excellent is the Dharma you have expounded. We, World Honored One! In any villages, kingdoms, or towns where this Dharma is practiced, we will personally protect these people, ensuring that those who hear this sutra will not be harmed by evil forces; we will also accept and uphold this sutra, so that it may be widely disseminated and always'

無斷。」

佛嘆慈氏、軟首童子並眾菩薩曰：「善哉諸族姓子！卿等所言勸樂將來諸學菩薩，快甚乃爾！」

佛說此已，十方來會神通菩薩七萬二千悉逮顯定；五萬四千天、龍、鬼、人，皆發無上正真道意；五千天人得生法眼。阿耨達龍王、慈氏菩薩、軟首童子、一切菩薩、賢者阿難，來會四輩，及諸天、龍、種種鬼神，人與非人，聞佛說是，莫不歡喜，稽首佛足各便而退。

佛說弘道廣顯三昧經卷第四

【現代漢語翻譯】現代漢語譯本：『沒有斷絕。』

佛陀讚歎彌勒（慈氏，Maitreya）、軟首童子以及各位菩薩說：『太好了，各位善男子！你們所說的話勸勉鼓勵未來的學法菩薩，真是太好了！』

佛陀說完這些話后，從十方前來的七萬二千位具有神通的菩薩都獲得了顯定；五萬四千位天、龍、鬼、人，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta）；五千位天人獲得了法眼。阿耨達龍王（Anavatapta）、彌勒菩薩、軟首童子、一切菩薩、賢者阿難（Ananda），前來參加法會的四眾弟子，以及各位天、龍、各種鬼神，人和非人，聽聞佛陀所說，沒有不歡喜的，都頂禮佛足，各自離去。

《佛說弘道廣顯三昧經》卷第四

【English Translation】 English version: 『Without cessation.』

The Buddha praised Maitreya (Loving-kindness), the Gentle-headed Youth, and all the Bodhisattvas, saying, 『Excellent, all you good sons! Your words of encouragement and joy for the future Bodhisattvas who will study the Dharma are truly wonderful!』

After the Buddha spoke these words, seventy-two thousand Bodhisattvas with supernatural powers who had come from the ten directions all attained clear samadhi; fifty-four thousand devas, nagas, ghosts, and humans all generated the mind of unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi-citta); five thousand devas and humans attained the Dharma Eye. The Anavatapta Dragon King, Maitreya Bodhisattva, the Gentle-headed Youth, all the Bodhisattvas, the worthy Ananda, the four assemblies who attended the gathering, as well as all the devas, nagas, various ghosts and spirits, humans and non-humans, upon hearing what the Buddha said, were all delighted, bowed their heads to the Buddha's feet, and departed each to their own place.

The Sutra Spoken by the Buddha on the Profound Samadhi of Spreading the Path, Volume Four