T15n0651_佛說諸法本無經

大正藏第 15 冊 No. 0651 佛說諸法本無經

No. 651 [Nos. 650, 652]

佛說諸法本無經卷上

隋天竺三藏阇那崛多譯

複次婆伽婆游于王舍鷲聚山中，與大比丘眾五百人俱，菩薩九萬二千，所謂莊嚴瑩飾菩薩摩訶薩、師子游步菩薩摩訶薩、無礙焰凈光德威王菩薩摩訶薩、迷留山頂音王菩薩摩訶薩、愛笑無垢光菩薩摩訶薩、出光蔽日月光菩薩摩訶薩、最勝無垢持冠菩薩摩訶薩、出威蓮華開身菩薩摩訶薩、梵自在音菩薩摩訶薩、象戲師子王意菩薩摩訶薩、金光凈無垢威菩薩摩訶薩、柔軟觸身菩薩摩訶薩、金莊嚴相開身菩薩摩訶薩、百光休摩羅力菩薩摩訶薩、寂根威儀寂行菩薩摩訶薩、地最上王菩薩摩訶薩、天言辭鳴音菩薩摩訶薩、法力自在寂靜遊行菩薩摩訶薩、德威無垢身菩薩摩訶薩、曼殊尸利菩薩摩訶薩，如是等上首九萬二千菩薩。

爾時，師子游步菩薩摩訶薩見是菩薩等集，從坐而起，整理衣服，一肩郁多羅僧伽作已，右膝著地向佛合掌，即以歌頌而問佛義：

「無我無命無育法，　　無邊名稱為我宣； 　寂靜極寂常寂然，　　如是此眾最勝者。 　諸見云何是菩提？　　憍慢瞋恚及嫉妒， 　欲體云何是菩提？　　為說導師無邊

【現代漢語翻譯】 現代漢語譯本 《佛說諸法本無經》捲上

隋朝天竺三藏阇那崛多譯

再一次，婆伽婆（Bhagavan，世尊）在王舍城的鷲峰山中游化，與五百位大比丘眾在一起，還有九萬二千位菩薩，他們是：莊嚴瑩飾菩薩摩訶薩（Śrīvyūhālaṃkāra-vyūha Bodhisattva-mahāsattva）、師子游步菩薩摩訶薩（Siṃhavikrāntagāmin Bodhisattva-mahāsattva）、無礙焰凈光德威王菩薩摩訶薩（Apratihatadīptaviśuddhaprabhāguṇatejora Bodhisattva-mahāsattva）、迷留山頂音王菩薩摩訶薩（Meruśikhara-ghoṣara Bodhisattva-mahāsattva）、愛笑無垢光菩薩摩訶薩（Priyasmita-vimalaprabha Bodhisattva-mahāsattva）、出光蔽日月光菩薩摩訶薩（Udgataratna-prabhābhāskarā Bodhisattva-mahāsattva）、最勝無垢持冠菩薩摩訶薩（Uttama-vimala-dhāraṇī Bodhisattva-mahāsattva）、出威蓮華開身菩薩摩訶薩（Tejoviryavikiraṇa-padma-vikiraṇa-kāya Bodhisattva-mahāsattva）、梵自在音菩薩摩訶薩（Brahmavihāra-svareśvara Bodhisattva-mahāsattva）、象戲師子王意菩薩摩訶薩（Hastikrida-simharaja-mati Bodhisattva-mahāsattva）、金光凈無垢威菩薩摩訶薩（Suvarṇaprabha-viśuddha-vimalateja Bodhisattva-mahāsattva）、柔軟觸身菩薩摩訶薩（Mṛdu-sparśa-kāya Bodhisattva-mahāsattva）、金莊嚴相開身菩薩摩訶薩（Suvarṇālaṃkāra-lakṣaṇa-vikiraṇa-kāya Bodhisattva-mahāsattva）、百光休摩羅力菩薩摩訶薩（Śata-prabha-sumarabalā Bodhisattva-mahāsattva）、寂根威儀寂行菩薩摩訶薩（Śānta-indriya-īryāpatha-śānta-gati Bodhisattva-mahāsattva）、地最上王菩薩摩訶薩（Bhūmi-uttamarāja Bodhisattva-mahāsattva）、天言辭鳴音菩薩摩訶薩（Divya-vacana-nādin Bodhisattva-mahāsattva）、法力自在寂靜菩薩摩訶薩（Dharma-bala-svatantra-śānta Bodhisattva-mahāsattva）、德威無垢身菩薩摩訶薩（Guṇa-tejo-vimala-kāya Bodhisattva-mahāsattva）、曼殊尸利菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva），像這樣以上首的九萬二千位菩薩。

當時，師子游步菩薩摩訶薩看到這些菩薩聚集在一起，從座位上站起來，整理好衣服，將一肩的郁多羅僧伽（uttarāsaṅga，上衣）披好，右膝著地，向佛合掌，用歌頌的方式向佛請教佛法的意義：

『沒有我，沒有命，沒有養育之法， 無邊的名稱是爲了我而宣說； 寂靜，極其寂靜，常常寂然， 像這樣的大眾是最殊勝的。 各種見解如何是菩提（bodhi，覺悟）？ 驕慢、瞋恚以及嫉妒， 慾望的本體如何是菩提？ 請為我們宣說導師無邊的智慧。』

【English Translation】 English version The Sutra of the Buddha's Discourse on the Fundamental Non-existence of All Dharmas, Volume 1

Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty

Again, the Bhagavan (Lord) was dwelling on Vulture Peak Mountain in Rajagriha, together with a great assembly of five hundred Bhikshus, and ninety-two thousand Bodhisattvas, namely: Śrīvyūhālaṃkāra-vyūha Bodhisattva-mahāsattva (Bodhisattva Great Being Adorned with Splendor), Siṃhavikrāntagāmin Bodhisattva-mahāsattva (Lion-like Courageous Walker Bodhisattva Great Being), Apratihatadīptaviśuddhaprabhāguṇatejora Bodhisattva-mahāsattva (Unobstructed Radiant Pure Light Virtue Majestic King Bodhisattva Great Being), Meruśikhara-ghoṣara Bodhisattva-mahāsattva (Mount Meru Peak Sound King Bodhisattva Great Being), Priyasmita-vimalaprabha Bodhisattva-mahāsattva (Loving Smile Immaculate Light Bodhisattva Great Being), Udgataratna-prabhābhāskarā Bodhisattva-mahāsattva (Emerged Jewel Light Shining Bodhisattva Great Being), Uttama-vimala-dhāraṇī Bodhisattva-mahāsattva (Supreme Immaculate Dharani Bodhisattva Great Being), Tejoviryavikiraṇa-padma-vikiraṇa-kāya Bodhisattva-mahāsattva (Majestic Courage Scattering Lotus Scattering Body Bodhisattva Great Being), Brahmavihāra-svareśvara Bodhisattva-mahāsattva (Brahma Abode Free Sound Bodhisattva Great Being), Hastikrida-simharaja-mati Bodhisattva-mahāsattva (Elephant Play Lion King Mind Bodhisattva Great Being), Suvarṇaprabha-viśuddha-vimalateja Bodhisattva-mahāsattva (Golden Light Pure Immaculate Majesty Bodhisattva Great Being), Mṛdu-sparśa-kāya Bodhisattva-mahāsattva (Gentle Touch Body Bodhisattva Great Being), Suvarṇālaṃkāra-lakṣaṇa-vikiraṇa-kāya Bodhisattva-mahāsattva (Golden Adornment Mark Scattering Body Bodhisattva Great Being), Śata-prabha-sumarabalā Bodhisattva-mahāsattva (Hundred Light Sumara Strength Bodhisattva Great Being), Śānta-indriya-īryāpatha-śānta-gati Bodhisattva-mahāsattva (Tranquil Faculties Dignified Conduct Tranquil Going Bodhisattva Great Being), Bhūmi-uttamarāja Bodhisattva-mahāsattva (Earth Supreme King Bodhisattva Great Being), Divya-vacana-nādin Bodhisattva-mahāsattva (Divine Speech Sounding Bodhisattva Great Being), Dharma-bala-svatantra-śānta Bodhisattva-mahāsattva (Dharma Power Independent Tranquil Bodhisattva Great Being), Guṇa-tejo-vimala-kāya Bodhisattva-mahāsattva (Virtue Majesty Immaculate Body Bodhisattva Great Being), Mañjuśrī Bodhisattva-mahāsattva (Mañjuśrī Bodhisattva Great Being), and other such leading ninety-two thousand Bodhisattvas.

At that time, Siṃhavikrāntagāmin Bodhisattva-mahāsattva, seeing these Bodhisattvas assembled, arose from his seat, arranged his robes, draped his upper robe (uttarāsaṅga) over one shoulder, knelt on his right knee, and, with palms joined, faced the Buddha and asked about the meaning of the Dharma in verse:

'Without self, without life, without the law of nurture, The boundless name is proclaimed for me; Tranquil, extremely tranquil, always still, Such is this most excellent assembly. How can various views be bodhi (enlightenment)? Arrogance, anger, and jealousy, How can the essence of desire be bodhi? Please explain, O Teacher, your boundless wisdom.'

稱。 　涅槃若無無煩惱，　　行界云何是菩提？ 　其體無二佛亦然，　　為我演說大悲者。 　諸法雲何畢竟脫，　　涅槃相似解脫同？ 　云何當復等虛空，　　無礙無著無處系？ 　迦羅頻伽梵天音，　　無垢光明金光色； 　清凈光音無邊德，　　當爲說法畢無塵。 　云何諸蓋等菩提？　　云何欲是菩提體？ 　法非法道云何一，　　無垢清凈等虛空？ 　若無有數無無數，　　已滅度法雲何是？ 　菩提若無無著者，　　遍智云何亦復無？ 　是作非作無有諍，　　取及不取並無體； 　眾生於中不曾有，　　法中障礙亦復無。 　于中無戒復無忍，　　破戒亦復無一處； 　定之與智如是無，　　無智及智無所得。 　云何是法凈無垢，　　而無所有等虛空？ 　心於一時無得處，　　無心云何而是法？ 　于中知見無所有，　　無有念修亦無證， 　于中亦復無所斷，　　眾生云何空界同？ 　于中法體是一行，　　于中無生亦無轉； 　發起及生無所有，　　如是等法勝人說。 　于中無學無羅漢，　　緣覺亦復無所有； 　求菩提者不可得，　　此法無來亦無去。 　于中無住亦無處，　　亦無有去亦無來； 　無來去法復云何，　　如彼須彌住不動？ 　于中無想亦無色，　　色體云何是菩

【現代漢語翻譯】 現代漢語譯本： 世尊，請您解釋一下。 如果涅槃沒有煩惱，那麼行界（karma realm）怎麼會是菩提（bodhi，覺悟）呢？ 涅槃的本體與佛的本體沒有分別，請您這位大慈悲者為我演說。 一切諸法如何才能徹底解脫？涅槃和解脫的相似之處和相同之處是什麼？ 如何才能像虛空一樣，無礙、無著、無所繫縛？ 愿您以迦羅頻伽（Kalavinka，妙音鳥）的梵天之音，無垢的光明，金色的光芒，清凈的光音，無邊的功德，為我說法，徹底消除塵垢。 為什麼說諸蓋（hindrances）等同於菩提？為什麼說慾望就是菩提的本體？ 非法與正法之道如何成為一體，無垢清凈，等同於虛空？ 如果既沒有有數，也沒有無數，那麼已經滅度的法又是什麼呢？ 如果菩提沒有執著，那麼遍智（omniscience）怎麼會也沒有呢？ 是作與非作，沒有爭論；取與不取，都沒有本體； 眾生在其中不曾存在過，法中的障礙也同樣不存在。 在其中沒有戒律，也沒有忍辱，破戒也無從談起； 禪定和智慧也是如此，沒有智慧和有智慧都不可得。 為什麼說這種法清凈無垢，卻又一無所有，等同於虛空？ 心在任何時候都無所得，沒有心又怎麼會是法呢？ 在其中知見一無所有，沒有念想、修行，也沒有證悟， 在其中也沒有什麼可以斷除的，眾生怎麼能和空界相同呢？ 在其中法的本體是一如的，在其中沒有生，也沒有轉； 發起和生起都沒有，這些都是殊勝之人所說的法。 在其中沒有有學，沒有阿羅漢（Arhat，無學），也沒有緣覺（Pratyekabuddha，獨覺）； 尋求菩提的人不可得，此法無來也無去。 在其中沒有住處，也沒有處所，也沒有去，也沒有來； 沒有來去的法又如何能像須彌山（Mount Sumeru）一樣住立不動呢？ 在其中沒有想，也沒有色，色的本體怎麼會是菩提呢？

【English Translation】 English version: Venerable One, please explain. If Nirvana (Nirvana, extinction of suffering) is without afflictions, how can the realm of actions (karma realm) be Bodhi (bodhi, enlightenment)? Its essence is not different from that of the Buddha; please, compassionate one, expound it for me. How are all dharmas (dharmas, phenomena) ultimately liberated? What are the similarities and identities between Nirvana and liberation? How can one become like space, unobstructed, unattached, and unconfined? May you, with the Brahma-voice of the Kalavinka (Kalavinka, a mythical bird with a beautiful voice), immaculate light, golden radiance, pure light-sound, and boundless virtues, expound the Dharma for me, completely eliminating defilements. How are the hindrances (hindrances) equal to Bodhi? How is desire the essence of Bodhi? How can the path of non-dharma and Dharma be one, immaculate, pure, and equal to space? If there is neither countable nor uncountable, then what is the Dharma that has already been extinguished? If Bodhi is without attachment, how can omniscience (omniscience) also be without attachment? There is no dispute between doing and not doing; taking and not taking have no substance; Sentient beings have never existed within it, and obstacles in the Dharma are also non-existent. Within it, there is no precept nor forbearance, and breaking precepts is nowhere to be found; Samadhi (Samadhi, concentration) and wisdom are likewise absent; neither wisdom nor non-wisdom can be attained. How is this Dharma pure and immaculate, yet empty and equal to space? The mind has no place to attain at any time; how can it be Dharma without a mind? Within it, knowledge and vision are non-existent; there is no thought, practice, or realization, Within it, there is nothing to be severed; how can sentient beings be the same as the realm of emptiness? Within it, the essence of Dharma is of one practice; within it, there is no birth or transformation; Initiation and arising are non-existent; such are the Dharmas spoken by the supreme one. Within it, there is no learner, no Arhat (Arhat, one who has attained Nirvana), nor Pratyekabuddha (Pratyekabuddha, a solitary Buddha); The seeker of Bodhi is unattainable; this Dharma has neither coming nor going. Within it, there is no dwelling or place, neither going nor coming; How can the Dharma without coming or going remain still like Mount Sumeru (Mount Sumeru)? Within it, there is no thought or form; how can the essence of form be Bodhi?

提？ 　色與菩提無有二，　　如是法體勝人演。 　于中無空無無相，　　無有染著無無著； 　名與無名法雲何，　　言道猶如於山響？ 　于中無生無惱者，　　于中亦復無無生； 　無有已滅亦無遮，　　諸法雲何是一行？ 　于中無天亦無龍，　　無緊那羅夜叉等； 　于中泥犁無所有，　　無有所趣及眾生。 　若說導師最勝法，　　若說惡意諸外道； 　此二云何是一行，　　諸字如是皆入一？」

爾時，世尊贊師子游步菩薩摩訶薩言：「甚善甚善！希有善家子！汝今所問，乃至諸世不能信受，諸天等世當住迷惑。善家子！汝今不須問是因緣。善家子！初業菩薩於此非地，謂：空見者、無相見者、無愿見者、無生見者、無有見者、無相貌見者、涅槃見者、佛陀見者、菩提見者。善家子！初業菩薩前不應說此法。何以故？諸善根斷必有是處，于佛菩提則行非道若墮斷常，不知如來以何意義而說此法？」

如是語已，師子游步菩薩摩訶薩復白佛言：「說婆伽婆、說修伽多。世尊！若有未來菩薩摩訶薩，空見者、無相見者、無愿見者、無生見者、無有見者、無相貌見者、涅槃見者、佛陀見者、菩提見者，于空無相言說境界，染著言說以字為凈，言道為勝重於名利。彼聞如來說是無名字法已，當舍

【現代漢語翻譯】 現代漢語譯本： 提問： 色（物質現象）與菩提（覺悟）沒有分別，這種法體的道理由聖人闡述。 其中沒有空性，也沒有無相，沒有執著，也沒有不執著； 名（名稱）與無名（沒有名稱）的法是什麼？言語的表達就像山谷的迴響一樣。 其中沒有產生，也沒有煩惱，其中也沒有沒有產生； 沒有已經滅盡，也沒有遮止，諸法的實相如何能說是同一體性？ 其中沒有天神，也沒有龍，沒有緊那羅（人非人）和夜叉（惡鬼）等； 其中地獄一無所有，沒有所去的處所和眾生。 如果說導師（佛陀）最殊勝的法，如果說懷有惡意的外道； 這兩者如何能說是同一體性？一切文字都這樣歸於一體嗎？'

這時，世尊讚歎師子游步菩薩摩訶薩（大菩薩）說：'很好，很好！稀有的善男子！你現在所問的，乃至一切世間都不能相信接受，諸天等世間都會迷惑。善男子！你現在不需要問這些因緣。善男子！初學菩薩對於這些還不是他們能理解的境界，他們會執著于空見、無相見、無愿見、無生見、無有見、無相貌見、涅槃見、佛陀見、菩提見。善男子！不應該在初學菩薩面前說這些法。為什麼呢？因為他們必定會斷滅善根，對於佛的菩提之道會走向歧途，如果墮入斷見或常見，就不知道如來以什麼意義而說這些法？'

這樣說完后，師子游步菩薩摩訶薩又對佛說：'請世尊開示，請善逝開示。世尊！如果有未來的菩薩摩訶薩，執著于空見、無相見、無愿見、無生見、無有見、無相貌見、涅槃見、佛陀見、菩提見，對於空和無相的言語境界，執著于言語，以文字為清凈，認為言語之道最殊勝，看重名利。他們聽聞如來說這些沒有名字的法后，就會捨棄。'

【English Translation】 English version: Question: 'Form (rupa) and Bodhi (enlightenment) are not two; such Dharma-nature is expounded by the wise. Within it, there is no emptiness and no absence of characteristics, no attachment and no non-attachment; What is the Dharma of name and no-name? The path of words is like a mountain echo? Within it, there is no arising and no affliction, and within it, there is also no non-arising; There is no cessation and no obstruction; how can all Dharmas be said to be of one nature? Within it, there are no Devas (gods) and no Nagas (dragons), no Kinnaras (celestial musicians) and Yakshas (demons), etc.; Within it, there is nothing of Naraka (hell), no destination and no sentient beings. If one speaks of the most supreme Dharma of the Guide (Buddha), if one speaks of the malicious heretics; How can these two be said to be of one nature? Do all letters thus enter into one?'

At that time, the World Honored One praised the Lion's Gait Bodhisattva Mahasattva (great being) saying: 'Excellent, excellent! Rare good son! What you have asked, even all the worlds cannot believe and accept, and the worlds of Devas, etc., will be confused. Good son! You do not need to ask about these causes and conditions now. Good son! Initial practitioner Bodhisattvas are not yet in a position to understand this, they will cling to views of emptiness, views of no-characteristics, views of no-desire, views of no-arising, views of no-being, views of no-appearance, views of Nirvana, views of Buddha, views of Bodhi. Good son! These Dharmas should not be spoken to initial practitioner Bodhisattvas. Why? Because there will certainly be a place where their roots of goodness are cut off, and they will go astray from the path of Buddha's Bodhi, and if they fall into views of annihilation or permanence, they will not know in what sense the Tathagata speaks of these Dharmas?'

Having spoken thus, the Lion's Gait Bodhisattva Mahasattva again said to the Buddha: 'Please explain, Bhagavan (Blessed One), please explain, Sugata (Well-Gone One). World Honored One! If there are future Bodhisattva Mahasattvas who cling to views of emptiness, views of no-characteristics, views of no-desire, views of no-arising, views of no-being, views of no-appearance, views of Nirvana, views of Buddha, views of Bodhi, who are attached to the realm of words of emptiness and no-characteristics, who cling to words, who consider letters to be pure, who consider the path of words to be supreme, and who value fame and gain. After hearing the Tathagata speak of these nameless Dharmas, they will abandon.'

諸見，當知諸法是一相道。如眾生信、如信說法，巧方便中彼當善學，雖說少欲知足減省，而皆不信為凈；雖說在眾過惡，而信諸法遠離；雖贊說獨一無間無雜，而亦不信為凈；雖贊說發菩提心，而亦知心自性菩提；雖贊說廣修多羅，而信諸法是廣；雖贊說于菩薩，而信聲聞、獨覺及佛無有別異；雖贊說陀那，而善通達陀那平等；雖贊說尸羅，而善通達尸羅本性；雖贊說羼帝，而於盡滅無生法等善通達見；雖贊說毗梨耶，而善擇諸法不發；雖贊說第耶那三摩地三摩撥帝，說三摩地出生百千俱致三摩地門，而知見本性三摩般那；雖贊說般若數千種相，而善通達智及無智，本性自體善擇諸法。說毀欲過，不見一法可染；說毀瞋過，不見一法可惡；說毀癡過，而信諸法離癡無礙。雖為眾生顯說泥犁、畜生、閻摩世等過惡，而亦不見泥犁、畜生、閻摩世等。彼等如眾生信、如信說法，當信一行，所謂信空、信無相、信無愿、信無生、信無所有、信無相貌。大德世尊！但當說之！彼不可思巧方便句，于中若諸聲聞、獨覺及初乘發行菩薩摩訶薩等，皆非其地，唯除信深一行菩薩摩訶薩等。」

如是語已，世尊復告師子游步菩薩摩訶薩言：「善家子！彼若然者，汝宜善聽，正念善思，當爲演說。」

師子游步菩薩摩訶薩

【現代漢語翻譯】 諸種見解，應當知曉一切法都歸於同一真如之道。如同眾生的信念、如同依信念說法，在巧妙的方便法門中，他們應當好好學習。即使宣說少欲知足、減少慾望，卻都不相信這是清凈；即使宣說大眾中的過失罪惡，卻相信諸法是遠離的；即使讚歎宣說獨一無間、沒有雜染，卻也不相信這是清凈；即使讚歎宣說發起菩提心（bodhicitta，覺悟之心），卻也了知心的自性即是菩提（bodhi，覺悟）；即使讚歎宣說廣修經藏（sutra，佛經），卻相信諸法本身就是廣大的；即使讚歎宣說菩薩（bodhisattva，立志成佛的修行者），卻相信聲聞（sravaka，聽聞佛法而悟道的修行者）、獨覺（pratyekabuddha，獨自悟道的修行者）以及佛（Buddha，覺悟者）之間沒有差別；即使讚歎宣說佈施（dana，給予），卻能通達佈施的平等性；即使讚歎宣說持戒（sila，道德行為），卻能通達持戒的本性；即使讚歎宣說忍辱（ksanti，忍耐），卻對於寂滅無生之法等善能通達明見；即使讚歎宣說精進（virya，努力），卻能善於選擇諸法而不妄動；即使讚歎宣說禪定（dhyana，冥想）、三摩地（samadhi，專注）和三摩缽地（samapatti，等至），宣說由三摩地出生百千俱胝（koti，印度數字單位，千萬）三摩地之門，卻能知見本性即是三摩般那（samapanna，成就）；即使讚歎宣說般若（prajna，智慧）的數千種相，卻能通達智慧和無智，本性自體善於選擇諸法。宣說毀壞慾望的過失，卻不見一法可以被染污；宣說毀壞嗔恨的過失，卻不見一法可以被憎惡；宣說毀壞愚癡的過失，卻相信諸法遠離愚癡而無有障礙。即使為眾生顯示宣說地獄（naraka，受苦之處）、畜生（tiryak，動物）和閻摩世（yamaloka，閻王統治的世界）等的過失罪惡，卻也不見地獄、畜生和閻摩世等。他們如同眾生的信念、如同依信念說法，應當相信一行三昧，所謂相信空性（sunyata，無自性）、相信無相（animitta，沒有特徵）、相信無愿（apranihita，沒有希求）、相信無生（anutpada，不生不滅）、相信無所有（akimcanya，一無所有）、相信無相貌。大德世尊！但請宣說這些！這些不可思議的巧妙方便之句，其中那些聲聞、獨覺以及初乘發心的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）等，都無法理解，唯有信解深入一行三昧的菩薩摩訶薩等才能領悟。」 如此說完之後，世尊又告訴師子游步菩薩摩訶薩（Simhavikrantagamin bodhisattva-mahasattva，獅子奮迅步菩薩摩訶薩）說：『善家子！如果真是這樣，你應當好好聽，以正念善思，我將為你演說。』 師子游步菩薩摩訶薩（Simhavikrantagamin bodhisattva-mahasattva，獅子奮迅步菩薩摩訶薩）

【English Translation】 Knowing all views, one should understand that all dharmas are of one suchness path. Like the faith of sentient beings, like explaining the Dharma according to faith, they should learn well in skillful means. Although they speak of few desires, contentment, and reduction, they do not believe it to be pure; although they speak of faults and evils in the assembly, they believe that all dharmas are remote; although they praise and speak of being solitary, uninterrupted, and without mixture, they do not believe it to be pure; although they praise and speak of generating bodhicitta (awakening mind), they also know that the self-nature of the mind is bodhi (awakening); although they praise and speak of widely studying the sutras (discourses of the Buddha), they believe that all dharmas are vast; although they praise and speak of bodhisattvas (beings striving for enlightenment), they believe that sravakas (hearers), pratyekabuddhas (solitary realizers), and Buddhas (enlightened ones) are not different; although they praise and speak of dana (giving), they are well-versed in the equality of dana; although they praise and speak of sila (morality), they are well-versed in the nature of sila; although they praise and speak of ksanti (patience), they are well-versed in seeing the cessation, extinction, and non-arising of dharmas; although they praise and speak of virya (effort), they are skilled in discerning dharmas and not initiating them; although they praise and speak of dhyana (meditation), samadhi (concentration), and samapatti (attainment), speaking of the birth of hundreds of thousands of kotis (ten million) of samadhi gates from samadhi, they know and see that the nature is samapanna (accomplished); although they praise and speak of thousands of aspects of prajna (wisdom), they are well-versed in understanding wisdom and non-wisdom, and the self-nature is skilled in discerning dharmas. Speaking of the faults of destroying desire, they do not see a single dharma that can be defiled; speaking of the faults of destroying anger, they do not see a single dharma that can be hated; speaking of the faults of destroying delusion, they believe that all dharmas are free from delusion and without obstruction. Although they reveal and speak to sentient beings of the faults and evils of naraka (hell), tiryak (animal realm), and yamaloka (realm of Yama), they do not see naraka, tiryak, and yamaloka. Like the faith of sentient beings, like explaining the Dharma according to faith, they should believe in one practice, namely, believing in sunyata (emptiness), believing in animitta (signlessness), believing in apranihita (wishlessness), believing in anutpada (non-arising), believing in akimcanya (nothingness), believing in no appearance. Great virtuous World Honored One! Just speak of these! Those inconceivable skillful means, among them, those sravakas, pratyekabuddhas, and bodhisattva-mahasattvas (great bodhisattvas) who have initially set out on the path, are not in their realm, except for those bodhisattva-mahasattvas who have deep faith in one practice. Having spoken thus, the World Honored One further said to Simhavikrantagamin bodhisattva-mahasattva (Lion Swiftly Walking Bodhisattva-Mahasattva): 'Good son of a family! If that is so, you should listen well, with right mindfulness and good thought, I will explain it for you.' Simhavikrantagamin bodhisattva-mahasattva (Lion Swiftly Walking Bodhisattva-Mahasattva)

言：「如是世尊！我當正聞。」

爾時世尊說此伽他：

「若欲當覺妙菩提，　　彼莫分別貪慾過； 　諸法常是貪自性，　　若知是者得勝尊。 　貪瞋及癡不可得，　　亦無已得今得者； 　諸法皆與虛空等，　　若知是者得勝尊。 　見及不見常一行，　　僧非僧二是一等； 　于中無佛無妙法，　　若知是者得世智。 　猶如丈夫于夢中，　　得菩提已教眾生； 　于中無道無眾生，　　如是自性即諸法。 　菩提坐處無可得，　　彼無可得亦無有； 　明無明二是一相，　　若知是者得導師。 　說眾生性是菩提，　　菩提性即諸眾生； 　眾生菩提二不一，　　若知是者得人上。 　猶如丈夫善覺幻，　　彼幻化現無邊種； 　于中所現畢竟無，　　惑亂眾生數非一。 　貪慾瞋恚與幻等，　　諸此煩惱各如幻； 　凡夫皆念我染恚，　　彼癡亂心惡趣行。 　于中無有貪恚癡，　　于中亦無異煩惱； 　幻等法體分別已，　　如是凡夫煩惱然。 　若無煩惱無眾生，　　于中無佛無當有； 　此無生法分別已，　　凡夫念我當作佛。 　既無有佛無佛法，　　眾生亦無一處見； 　若知法體似虛空，　　彼速當作人上者。 　若求菩提彼無覺，　　彼遠菩提如天地； 　若知法體等於幻，　　

【現代漢語翻譯】 現代漢語譯本： 他說：『是的，世尊！我應當正確聽聞。』

那時，世尊說了這段偈語：

『如果想要覺悟那微妙的菩提（妙智）， 就不要分別貪慾的過失； 一切法的本性常常就是貪慾， 如果知道這個道理就能得到殊勝的尊位。 貪、嗔（怒）、癡（愚昧）是不可得的， 也沒有已經得到和現在得到的； 一切法都與虛空相等， 如果知道這個道理就能得到殊勝的尊位。 見與不見常常是一樣的， 僧（出家人）與非僧（非出家人）二者也是一樣的； 其中沒有佛，也沒有妙法， 如果知道這個道理就能得到世間的智慧。 就像丈夫在夢中， 得到菩提后教化眾生； 其中沒有道，也沒有眾生， 這樣的自性就是一切法。 菩提的座位是不可得的， 那個不可得也是不存在的； 明（智慧）與無明（愚昧）二者是一個相， 如果知道這個道理就能得到導師。 說眾生的本性就是菩提， 菩提的本性就是一切眾生； 眾生與菩提二者不是一回事， 如果知道這個道理就能成為人中之上。 就像丈夫善於變幻術， 他變幻出無數種事物； 其中所顯現的畢竟是虛無的， 迷惑的眾生數量不止一個。 貪慾、嗔恚（憤怒）與幻術一樣， 這些煩惱都像幻術一樣； 凡夫都認為我被貪慾和嗔恚所染污， 他們愚癡混亂的心會走向惡趣。 其中沒有貪慾、嗔恚、愚癡， 其中也沒有其他的煩惱； 像幻術一樣的法體已經被分別清楚， 凡夫的煩惱就是這樣產生的。 如果沒有煩惱就沒有眾生， 其中沒有佛，也沒有將來的佛； 這種無生法已經被分別清楚， 凡夫卻認為我將要成佛。 既然沒有佛，也沒有佛法， 眾生也沒有一處可見； 如果知道法的本體像虛空一樣， 他很快就能成為人中之上。 如果追求菩提卻不覺悟， 他遠離菩提就像天地一樣遙遠； 如果知道法的本體等於幻術，』

【English Translation】 English version: He said: 'So it is, World Honored One! I shall listen correctly.'

At that time, the World Honored One spoke this gatha:

'If one desires to awaken to the wondrous Bodhi (supreme wisdom), They should not discriminate against the faults of greed; The nature of all dharmas is constantly greed itself, If one knows this, they will attain the supreme position. Greed, anger, and delusion are unattainable, Nor are there those who have already attained or are now attaining; All dharmas are equal to emptiness, If one knows this, they will attain the supreme position. Seeing and not seeing are always the same, Sangha (monastic community) and non-Sangha are equally the same; Within them, there is no Buddha, nor wondrous Dharma, If one knows this, they will attain worldly wisdom. Like a man in a dream, Who, having attained Bodhi, teaches sentient beings; Within it, there is no path, nor sentient beings, Such is the nature of all dharmas. The seat of Bodhi is unattainable, That which is unattainable also does not exist; Clarity (wisdom) and ignorance are of one aspect, If one knows this, they will attain the guide. It is said that the nature of sentient beings is Bodhi, The nature of Bodhi is all sentient beings; Sentient beings and Bodhi are not one, If one knows this, they will become the best among people. Like a man skilled in illusion, His illusions manifest countless forms; What appears within is ultimately non-existent, Confusing countless sentient beings. Greed, anger, and hatred are like illusions, All these afflictions are like illusions; Ordinary people all think, 'I am stained by greed and hatred,' Their deluded minds go to evil realms. Within them, there is no greed, hatred, or delusion, Within them, there are no different afflictions; The nature of illusion-like dharmas has been distinguished, Thus, ordinary people's afflictions arise. If there are no afflictions, there are no sentient beings, Within them, there is no Buddha, nor will there be; This unarisen dharma has been distinguished, Yet ordinary people think, 'I will become a Buddha.' Since there is no Buddha, nor Buddha-dharma, Sentient beings are not seen in any place; If one knows the nature of dharma is like emptiness, They will quickly become the best among people. If one seeks Bodhi without awakening, They are as far from Bodhi as heaven and earth; If one knows the nature of dharma is equal to illusion,'

彼速當作人上者。 　若分別戒彼無戒，　　若見持戒則破戒； 　戒破戒二是一相，　　若知是者作導師。 　猶如丈夫于夢中，　　受用欲事生歡喜； 　癡亂分別想婦女，　　于中婦女常是無。 　破戒持戒如夢性，　　凡夫分別此二種； 　于中無戒無破戒，　　若知是者作導師。 　著名此是凡夫覺，　　以彼不知聲自性； 　若覺此名非是名，　　彼當得于勝妙忍。 　有諸眾生誓作佛，　　以說告于餘人知； 　住言為凈無修行，　　彼即普閉菩提道。 　于威儀中取乖錯，　　喜言重說彼無知； 　不以言凈覺菩提，　　以彼不知法自性。 　雖于空法常顯說，　　而喜斗諍惡意生； 　何有菩提及佛法？　　乃是說瞋無智者。 　瞋忍二種是一相，　　若知是者不分別； 　眾生自性彼不知，　　生諸過惡是凡智。 　自言眾生我皆愛，　　我作勝尊脫眾生； 　被動彼即生瞋惡，　　以有噁心不與語。 　恒喜斗諍求他過，　　而復贊說此忍心； 　亦說諸法皆是空，　　意中貢高求錯失。 　于食貪著無智者，　　晝夜思念于欲事； 　彼等來入村邑已，　　說我當脫諸眾生。 　諸眾生中我悲轉，　　我于眾生有利益； 　是類法體雖顯說，　　而著害心常惡意。 　然我未聞亦未見，　　

【現代漢語翻譯】 現代漢語譯本 他會迅速成為人群中的領導者。 如果分別指責持戒者破戒，或者看到持戒者就說他破戒；持戒和破戒的兩種狀態本質上是一樣的，如果明白這一點，就可以成為導師。 就像一個男人在夢中，享受性愛之事而感到歡喜；因為愚癡迷惑而分別想像婦女，但實際上夢中的婦女並不存在。 破戒和持戒就像夢的性質一樣，凡夫俗子才會分別這兩種狀態；實際上既沒有戒，也沒有破戒，如果明白這一點，就可以成為導師。 執著于名相是凡夫的覺悟，因為他們不瞭解聲音的自性；如果覺悟到這個名稱並非真實的名稱，他就能獲得殊勝的忍辱。 有些眾生髮誓要成佛，並告訴其他人；停留在口頭上說自己清凈，卻沒有實際修行，這樣就完全關閉了通往菩提的道路。 在威儀（行為舉止）中挑剔錯誤，喜歡重複說別人的過失，這是無知的表現；不能通過言語來覺悟菩提，因為他們不瞭解法的自性。 即使經常宣說空性之法，卻喜歡爭鬥，心懷惡意；這樣怎麼會有菩提和佛法呢？這只是在宣說嗔恨，是無智慧的人。 嗔恨和忍辱兩種狀態本質上是一樣的，如果明白這一點，就不會分別它們；眾生的自性他們並不瞭解，產生各種過錯惡行，這是凡夫的智慧。 自稱愛一切眾生，說自己是至高無上的，要解脫眾生；稍微觸動他，就會產生嗔恨和惡意，因為心懷惡意而不與人交談。 總是喜歡爭鬥，尋找別人的過失，卻又讚美自己的忍辱之心；也說諸法皆空，但內心貢高我慢，尋找別人的錯誤。 對於食物貪婪執著的無智者，晝夜思念淫慾之事；他們來到村莊后，就說自己要解脫一切眾生。 說自己在眾生中充滿悲憫，對眾生有利益；這類人雖然宣說佛法，卻懷著害人之心，常常心懷惡意。 然而我從未聽聞，也從未見過。

【English Translation】 English version He will quickly become a leader among men. If one discriminates against the precept-holder as being without precepts, or if upon seeing a precept-holder, one says he has broken precepts; the states of holding precepts and breaking precepts are essentially the same. If one understands this, he can become a guide. It is like a man in a dream, enjoying sexual matters and feeling joy; due to foolish confusion, he imagines women, but in reality, the women in the dream do not exist. Breaking precepts and holding precepts are like the nature of a dream; ordinary people discriminate between these two states. In reality, there is neither precept nor broken precept. If one understands this, he can become a guide. Clinging to names is the awakening of ordinary people, because they do not understand the self-nature of sound. If one realizes that this name is not a true name, he will attain supreme forbearance. Some beings vow to become Buddhas and tell others; staying only at the level of saying they are pure, without actual practice, they completely close the path to Bodhi. Picking out mistakes in deportment (behavior), delighting in repeatedly speaking of others' faults, this is a sign of ignorance; one cannot awaken to Bodhi through words, because they do not understand the self-nature of Dharma. Even if one constantly proclaims the Dharma of emptiness, yet delights in strife and harbors malice; how can there be Bodhi and Buddha-dharma? This is merely proclaiming anger, and is characteristic of those without wisdom. Anger and forbearance are essentially the same; if one understands this, he will not discriminate between them. They do not understand the self-nature of beings, and generate various faults and evils; this is the wisdom of ordinary people. Claiming to love all beings, saying that one is supreme and will liberate beings; being slightly provoked, they generate anger and malice, because they harbor malice and do not speak to others. Always delighting in strife, seeking the faults of others, yet praising one's own forbearance; also saying that all dharmas are empty, but inwardly arrogant and seeking the faults of others. Ignorant ones who are greedy and attached to food, thinking of sexual matters day and night; after they come to villages, they say they will liberate all beings. Saying that they are filled with compassion for beings, and that they are beneficial to beings; although these kinds of people proclaim the Dharma, they harbor harmful intentions and are constantly malicious. However, I have never heard nor seen.

有悲而復有害心； 　各各共作破瘡已，　　而求阿彌多由國。 　恒伽河沙如是有，　　常得毀辱及打罵； 　不能堪忍諸惡事，　　不至彼土人牛王。 　土即非土若能知，　　空土猶如空自性； 　不念土及土功德，　　當至彼土人牛王。 　說我能忍諸惡事，　　我于菩薩教師想； 　然我未聞亦未見，　　教師想所而生惡。 　各各相毀所有行，　　著乞食家及友家； 　說是我所成熟者，　　于中莫令餘人入。 　我能脫汝莫親余，　　其彼無有清凈行； 　雜鬧遊行是無智，　　于菩提利彼未有。 　晝夜如是作三時，　　當禮諸佛及菩薩； 　莫求彼所有錯失，　　如欲行導常修行。 　若見喜于欲事樂，　　彼所錯失亦勿求； 　如此久必當觸證，　　最勝菩提無邊德。 　當漸次學漸次作，　　不可一時佛即成； 　多劫俱致那由多，　　我著鎧甲非今日。 　莫以分別分別欲，　　我觸菩提如欲性； 　無此煩惱當不生，　　若能信此得勝忍。 　觀此諸聲即非聲，　　無字法體便已入； 　如是聲類諸法體，　　當不生欲亦無瞋。 　于欲及瞋觀無生，　　應知此二無有字； 　此二唯可以名轉，　　字若無有于中無。 　若知諸辭即一辭，　　名亦不生本非有； 　我之所說外道說，　　

【現代漢語翻譯】 現代漢語譯本 心懷悲憫卻又懷有害人之心； 各自共同在已破的瘡口上再加傷害，卻還想往生阿彌多由國（Amitayus，無量壽佛的國度）。 像恒伽河（Ganga，恒河）的沙粒那樣多的眾生，常常遭受毀辱和打罵； 如果不能忍受各種惡事，就不能到達阿彌多由國。 如果能明白『凈土』並非實有，空性的凈土猶如空性的自性； 不執著于凈土及其功德，就能到達阿彌多由國。 如果說我能忍受各種惡事，我對菩薩抱有如教師般的敬重； 然而我從未聽說或見過，對教師抱有敬重之心反而會產生惡念。 各自互相詆譭所有善行，執著于乞食之家和朋友之家； 聲稱這些人是我所度化的，不讓其他人加入。 說我能讓你解脫，不要親近其他人，因為他們沒有清凈的行為； 雜亂喧鬧，這是沒有智慧的表現，他們對於菩提（Bodhi，覺悟）的利益一無所知。 日夜像這樣在三個時辰里，應當禮敬諸佛和菩薩； 不要去尋找他們的過失，像想要行路的人一樣經常修行。 如果看到他們喜歡享樂，也不要去尋找他們的過失； 這樣長久下去必定會觸證，最殊勝的菩提和無邊的功德。 應當逐漸學習，逐漸修行，不可能一下子就成佛； 要經歷無數劫的時間，我披上鎧甲並非是今天才開始的。 不要用分別心去分別慾望，我觸證菩提就像慾望的本性一樣； 沒有這些煩惱就不會產生，如果能相信這一點就能獲得殊勝的忍辱。 觀察這些聲音，它們實際上並非真實的聲音，一旦進入無字的法體； 像這樣的聲音和各類法體，就不會產生慾望和嗔恨。 對於慾望和嗔恨，要觀其無生，應當知道這兩者沒有自性； 這兩者只能通過名稱來指代，如果名稱不存在，其中也就什麼都沒有。 如果明白所有的言辭都是同一種言辭，名稱也不會產生，因為它本來就不存在； 我所說的，外道（指佛教以外的其他宗教或哲學）也會說。

【English Translation】 English version Having compassion, yet harboring harmful intentions; Each one jointly re-injuring already broken wounds, yet seeking to be reborn in Amitayus' (Amitayus, the Buddha of Infinite Life) land. As numerous as the sands of the Ganga River (Ganga, the Ganges River), beings constantly endure insults and beatings; Unable to bear all evil deeds, one cannot reach that land, the king of men. If one can understand that 'Pure Land' is not substantial, the empty Pure Land is like empty self-nature; Not clinging to the Pure Land and its merits, one will reach that land, the king of men. If I say I can endure all evil deeds, I regard Bodhisattvas with the respect of a teacher; Yet I have never heard or seen that holding a teacher in esteem would generate evil. Each one slandering all good deeds, clinging to beggar's homes and friends' homes; Claiming that these are the ones I have matured, not allowing others to enter. Saying I can liberate you, do not be close to others, for they have no pure conduct; Disorderly and noisy, this is without wisdom, they have no benefit of Bodhi (Bodhi, enlightenment). Day and night, doing this in three periods, one should prostrate to all Buddhas and Bodhisattvas; Do not seek their faults, like one who wants to travel, constantly practice. If you see them delighting in pleasurable things, do not seek their faults either; In this way, for a long time, one will surely touch and realize the most supreme Bodhi and boundless virtues. One should gradually learn, gradually practice, it is impossible to become a Buddha all at once; It takes countless eons, I have been wearing armor not just today. Do not use discrimination to discriminate desire, I touch Bodhi like the nature of desire; Without these afflictions, they will not arise, if one can believe this, one will attain supreme patience. Observe these sounds, they are actually not real sounds, once entering the wordless Dharma body; Like these sounds and all kinds of Dharma bodies, desire and anger will not arise. Regarding desire and anger, observe their non-arising, one should know that these two have no self-nature; These two can only be referred to by names, if the name does not exist, there is nothing in it. If one understands that all words are the same word, the name will not arise, because it originally did not exist; What I say, the heretics (referring to religions or philosophies other than Buddhism) also say.

是類法體彼不知。 　說此諸法以聲言，　　而法及聲不可得； 　能入諸法一相道，　　無上勝忍便觸證。 　莫分別忍莫不忍，　　莫分別瞋莫欲渴； 　此等無生常解知，　　當得世親人中勝。 　東西南北諸方中，　　恒伽許沙如是有； 　一一沙顆人民置，　　若所有土多無邊。 　諸寶滿中施最勝，　　無邊百劫過於上； 　若有聞此修多羅，　　如此福德當無數。 　求此菩提出家已，　　彼所我當付此經； 　必速得於最勝忍，　　經無邊門此當說。 　于陀羅尼不難得，　　當得俱致那由經； 　利智辯才彼當得，　　少動多知疾得解。 　即得無邊樂說辯，　　諸佛皆與彼辯才； 　說修多羅寶非一，　　無邊辯說彼當有。」

爾時師子游步菩薩摩訶薩而白佛言：「大德世尊！說此伽他，幾許眾生聞作利益？」

如是語已，佛告師子游步菩薩摩訶薩言：「善家子！見此眾集論不？」

答言：「我已見。婆伽婆！我已見。修伽多！已過算數，於此說法集會。滿虛空中，天、龍、夜叉、乾闥婆、阿修羅、伽留荼、緊那羅、摩睺羅伽，及余諸世界中眾生，亦皆聞此說法。」

如是語已，佛告師子游步菩薩摩訶薩言：「善家子！說此法時，九十八千天子無生法中得忍，九十二千

【現代漢語翻譯】 現代漢語譯本 不瞭解諸法的真實體性。 用語言文字來描述這些法，但法和語言文字本身都是不可執著的； 能夠進入諸法同一體性的道路，就能證得無上殊勝的忍辱。 不要分別什麼是忍，什麼是不忍；不要分別什麼是嗔恨，什麼是貪慾； 要明白這些都是無生的，恒常不變的，這樣就能成為世間最受尊敬的人。 在東西南北各個方向，像恒河沙粒一樣多的世界； 如果每一個沙粒都代表一個世界的人民，那麼所有的土地將多得無邊無際。 用各種珍寶充滿這些世界來佈施，即使經過無邊百劫的時間，也比不上； 如果有人聽聞這部經，那麼他的福德將是無法計量的。 如果有人爲了追求菩提而出家，我應當將這部經交付給他； 他必定能夠迅速獲得最殊勝的忍辱，這部經將開啟無邊的法門。 獲得陀羅尼並不困難，他將獲得俱胝那由他的經文； 他將獲得敏銳的智慧和雄辯的口才，稍微一動念就能明白許多道理，迅速得到理解。 他將立即獲得無邊的樂說辯才，諸佛都會賜予他辯才； 他所宣說的經典寶藏不止一部，他將擁有無邊的辯才。

這時，師子游步菩薩摩訶薩（Lion's Walk Bodhisattva Mahasattva）對佛說：『大德世尊！宣說這些偈頌，有多少眾生聽聞后能獲得利益？』

說完這些話后，佛告訴師子游步菩薩摩訶薩：『善男子！你看到這些聚集在一起的人了嗎？』

回答說：『我已經看到了。婆伽婆（Bhagavan，世尊）！我已經看到了。修伽多（Sugata，善逝）！已經超過了算術的範圍，在這裡說法。充滿虛空中，天（Devas）、龍（Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）、阿修羅（Asuras）、伽留荼（Garudas）、緊那羅（Kinnaras）、摩睺羅伽（Mahoragas），以及其他世界中的眾生，也都聽聞了這次說法。』

說完這些話后，佛告訴師子游步菩薩摩訶薩：『善男子！宣說此法時，九十八千天子在無生法中獲得忍辱，九十二千...

【English Translation】 English version They do not understand the true nature of phenomena. They speak of these phenomena with words and sounds, but the phenomena and the sounds are unattainable; Able to enter the path of the one nature of all phenomena, one will touch and realize the unsurpassed, supreme patience. Do not discriminate between patience and impatience, do not discriminate between anger and thirst; Knowing these as unborn and eternally understood, one will become the best among people, revered by the world. In the east, west, north, and south, in all directions, there are worlds as numerous as the sands of the Ganges; If each grain of sand represents the people of a world, then all the lands would be infinitely vast. Giving offerings of these worlds filled with jewels is most excellent, surpassing even hundreds of kalpas without end; If one hears this Sutra, their merit will be countless. If one renounces the household life seeking Bodhi, I shall entrust this Sutra to them; They will surely quickly attain the most supreme patience, this Sutra will reveal boundless doors. It is not difficult to obtain Dharani, they will obtain kotis of nayutas of Sutras; They will obtain sharp wisdom and eloquence, with little effort they will know much and quickly understand. They will immediately obtain boundless eloquence in joyful speech, all Buddhas will grant them eloquence; The treasure of Sutras they speak will be more than one, they will have boundless eloquence.

Then, Lion's Walk Bodhisattva Mahasattva said to the Buddha: 'Great Virtuous World Honored One! How many beings will hear and benefit from the recitation of these verses?'

Having spoken thus, the Buddha said to Lion's Walk Bodhisattva Mahasattva: 'Good son! Do you see this assembly?'

He replied: 'I have seen it. Bhagavan! I have seen it. Sugata! It has exceeded calculation, the Dharma is being spoken here. Filling the empty space, Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (large mythical birds), Kinnaras (celestial musicians, part human part horse), Mahoragas (large serpents), and beings from other worlds, have also heard this Dharma teaching.'

Having spoken thus, the Buddha said to Lion's Walk Bodhisattva Mahasattva: 'Good son! When this Dharma was spoken, ninety-eight thousand devas attained patience in the unborn Dharma, ninety-two thousand...

夜叉阿耨多羅三藐三菩提心生，三十六千龍阿耨多羅三藐三菩提心生，五百比丘增上慢意未得得想。彼等聞此說五慢法，信解諸法一相道已，無所受故，漏心解脫。于彼菩薩數中六十二千菩薩，信解諸法無障礙已，無生法中得忍。何以故？善家子！此法說中最上。

「善家子！如我于作燈如來、應、正遍知所，現前信解諸法一相道已，我于彼時，然後無生法中得忍。善家子！若得諸六波羅蜜，若復聞此法本，稱量一等。善家子！菩薩摩訶薩因此道故，滿足六波羅蜜。我如是說。何以故？善家子！若有菩薩恒河沙等劫行施、護戒、具忍、發勤、入定、修智，於此法道以不知故，諸有善根還覆滅盡。善家子！汝看提婆達多，如是善根具足有三十相，彼雖如是善根具足，而更斷諸善根，遂墮泥犁耶中，於此法道以不知故。善家子！以是因緣，當知如諸善根斷者，於此法道以不知故。

「善家子！于先過去阿僧祇劫，復過無數廣大無量不可思不可量，過已復過，于彼時節有佛出世，名迷留上王如來、應、正遍知、明行具足、善逝、世間解、無上士、調御丈夫、天人教師、佛、婆伽婆。彼如來壽量九十九俱致那由多百千歲。彼世界名金焰影，其彼佛土皆用金作，亦以三乘令眾生涅槃。何者為三？所謂聲聞乘、獨覺乘

【現代漢語翻譯】 現代漢語譯本：夜叉（Yaksha，一種神祇）生起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），三萬六千條龍生起了阿耨多羅三藐三菩提心，五百位比丘懷有增上慢（adhimāna，未證得卻以為已證得）的想法。他們聽聞了這宣說五種慢法的教義，信解諸法一相之道后，因為沒有執受，所以漏盡解脫。在那菩薩眾中，有六萬二千位菩薩，信解諸法無有障礙后，在無生法中獲得了忍（ksanti，安忍）。為什麼呢？善家子！因為此法在所有說法中最為殊勝。 『善家子！就像我在作燈如來（Dipankara Buddha，過去佛）應供、正遍知處，現前信解諸法一相之道后，我于那時，才在無生法中獲得了忍。善家子！如果能獲得六波羅蜜（sad-pāramitā，六種到達彼岸的方法），如果又聽聞此法本，兩者價值相等。善家子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）因為此道，才能圓滿六波羅蜜。我是這樣說的。為什麼呢？善家子！如果有菩薩經過恒河沙數般的劫數行佈施、持戒、具足忍辱、精進、入定、修習智慧，但因為不瞭解此法道，所有善根還會滅盡。善家子！你看提婆達多（Devadatta，佛陀的堂兄弟），他如此善根具足，具有三十二相，但他雖然如此善根具足，卻反而斷絕了所有善根，於是墮入泥犁耶（naraka，地獄）中，就是因為不瞭解此法道。善家子！因此，應當知道，那些斷絕善根的人，都是因為不瞭解此法道。 『善家子！在過去阿僧祇劫（asamkhya-kalpa，無數劫）之前，又經過無數廣大無量不可思議不可量，經過之後又經過，在那個時候有佛出世，名為迷留上王如來（Meru-uttama-rāja-tathāgata），應供、正遍知、明行具足、善逝、世間解、無上士、調御丈夫、天人教師、佛、婆伽婆（Bhagavat，世尊）。那位如來的壽命有九十九俱致那由他（koti-niyuta，極大數量單位）百千歲。那個世界名為金焰影，那裡的佛土都用金子做成，也用三乘（triyāna，三種交通工具）令眾生涅槃。哪三種呢？就是聲聞乘（śrāvakayāna，聽聞佛法者的乘）、獨覺乘（pratyekabuddhayāna，獨自覺悟者的乘）

【English Translation】 English version: Yakshas (Yaksha, a type of deity) generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), thirty-six thousand dragons generated the Anuttara-samyak-sambodhi-citta, and five hundred Bhikshus (monks) had thoughts of adhimāna (adhimāna, presuming to have attained what has not been attained). After hearing this teaching that expounds the five types of pride, and believing and understanding the path of the single aspect of all dharmas, because they had no clinging, their minds were liberated from outflows. Among that assembly of Bodhisattvas, sixty-two thousand Bodhisattvas, after believing and understanding that all dharmas are without obstruction, attained forbearance (ksanti, patience) in the unoriginated dharmas. Why is that? Good son! Because this Dharma is the most supreme among all teachings. 『Good son! Just as I, at the place of Dipankara Buddha (Dipankara Buddha, a past Buddha), the worthy of offerings, the perfectly and completely enlightened one, after directly believing and understanding the path of the single aspect of all dharmas, at that time, I then attained forbearance in the unoriginated dharmas. Good son! If one obtains the six pāramitās (sad-pāramitā, six perfections), and if one also hears this Dharma text, the two are of equal value. Good son! Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) because of this path, are able to perfect the six pāramitās. This is what I say. Why is that? Good son! If there are Bodhisattvas who for kalpas as numerous as the sands of the Ganges River practice giving, uphold precepts, possess patience, exert diligence, enter into samadhi, and cultivate wisdom, but because they do not understand this Dharma path, all their roots of goodness will be extinguished. Good son! Look at Devadatta (Devadatta, Buddha's cousin), he was so complete with roots of goodness, possessing the thirty-two marks, but although he was so complete with roots of goodness, he instead severed all roots of goodness, and thus fell into naraka (naraka, hell), because he did not understand this Dharma path. Good son! Therefore, you should know that those who sever their roots of goodness do so because they do not understand this Dharma path.』 『Good son! In the past, before asamkhya kalpas (asamkhya-kalpa, countless eons), and again passing through countless vast, immeasurable, inconceivable, and unquantifiable periods, passing and passing again, at that time a Buddha appeared in the world, named Meru-uttama-rāja-tathāgata (Meru-uttama-rāja-tathāgata), the worthy of offerings, the perfectly and completely enlightened one, complete in knowledge and conduct, the well-gone, the knower of the world, the unsurpassed one, the tamer of men, the teacher of gods and humans, the Buddha, the Bhagavat (Bhagavat, the Blessed One). That Tathagata's lifespan was ninety-nine koti-niyuta (koti-niyuta, extremely large number) hundreds of thousands of years. That world was named Golden Flame Shadow, and the Buddha-land there was all made of gold, and it also used the three yanas (triyāna, three vehicles) to lead sentient beings to Nirvana. What are the three? They are the śrāvakayāna (śrāvakayāna, vehicle of hearers), the pratyekabuddhayāna (pratyekabuddhayāna, vehicle of solitary Buddhas)

、菩薩乘。彼如來第一集會，聲聞有八十俱致那由多百千，彼皆阿羅漢，諸漏已盡應作者作，所作已辦棄捨重擔，得到自利盡諸有結，以平等智得善解脫。第二集會，比丘有七十俱致那由多百千。第三集會，比丘有六十俱致那由多百千。第四集會，比丘有二十五俱致那由多百千，又倍上數比丘尼集，又倍上數憂波塞迦集，又倍上數憂波斯迦集，又倍上數諸菩薩集。彼諸菩薩具足無生法忍，巧出無邊三摩地道，得無邊門總持，轉不退轉法輪，何況初乘發行菩薩？于中復有無量無數獨覺乘者。善家子！于彼時節，彼佛有無量、無數、無算諸聲聞眾。

「善家子！彼金焰影世界，若樹若柱，彼皆七寶所成。彼樹出如是聲，所謂：空聲、無相聲、無愿聲、無生聲、無所有聲、無相貌聲，彼出如是等聲。于中如是等聲出時，彼諸眾生其心解脫。彼如來滅度千歲正法住已，彼聲亦不復出。

「善家子！彼迷留上王如來、應、正遍知，勸請說法比丘名凈善行，令其說法爾乃滅度。善家子！彼時復有說法比丘，名善行意，其人具足善凈戒聚，復得世間五通勝智，亦能轉誦毗那耶藏；彼比丘復有嚴熾苦行，信樂廉儉領眾說教；彼安立住處已於中止住；彼之徒眾善住戒聚，信樂頭多功德及以減省；彼比丘亦發勤行而離於菩提心

【現代漢語翻譯】 現代漢語譯本：菩薩乘。那位如來有第一會（第一批聽眾），聲聞有八十俱胝那由他百千（八十乘以十的十七次方再乘以十萬）之多，他們都是阿羅漢（斷盡煩惱，證得涅槃的聖者），諸漏已盡，應作的已作，所作已辦，棄捨重擔，得到自利，斷盡諸有結（三界之內的煩惱），以平等智得善解脫。第二會，比丘有七十俱胝那由他百千。第三會，比丘有六十俱胝那由他百千。第四會，比丘有二十五俱胝那由他百千，又比這多一倍數量的比丘尼聚集，又比比丘尼多一倍數量的優波塞迦（在家男居士）聚集，又比優波塞迦多一倍數量的優波斯迦（在家女居士）聚集，又比優波斯迦多一倍數量的諸菩薩聚集。那些菩薩具足無生法忍（對一切法不生不滅的真理的深刻理解和安忍），巧妙地進入無邊的三摩地（禪定）之道，得到無邊法門的總持（記憶和理解），轉動不退轉的法輪（佛法的傳播），更何況是初發心的菩薩呢？其中還有無量無數的獨覺乘者（不依佛陀教導，自己證悟的修行者）。善家子！在那個時候，那位佛有無量、無數、無算的聲聞眾。 善家子！那個金焰影世界，無論是樹還是柱子，都是七寶所成。那些樹發出這樣的聲音，所謂：空聲、無相聲、無愿聲、無生聲、無所有聲、無相貌聲，它們發出這樣的聲音。在其中，當這樣的聲音發出時，那些眾生內心得到解脫。那位如來滅度千年，正法住世之後，那種聲音也不再發出。 善家子！那位迷留上王如來、應、正遍知（佛的十號之一，指如實知見一切法的佛陀），勸請說法的比丘名叫凈善行，讓他說法之後才滅度。善家子！那時還有一位說法比丘，名叫善行意，他具足善凈的戒律，又得到世間的五神通（天眼通、天耳通、他心通、宿命通、神足通）和殊勝的智慧，也能轉誦毗那耶藏（律藏）；那位比丘又嚴厲地實行苦行，信樂廉潔節儉，帶領大眾說法教化；他安立住處之後就在那裡止住；他的徒眾善於安住戒律，信樂頭陀功德（苦行）以及減少慾望；那位比丘也發奮修行，但是離開了菩提心（覺悟之心）。

【English Translation】 English version: The Bodhisattva Vehicle. That Tathagata (another name for Buddha) had a first assembly, with eighty kotis (a crore, ten million) nayutas (ten million) of hundreds of thousands of Shravakas (disciples who hear the teachings), all of whom were Arhats (enlightened beings who have extinguished all defilements), their outflows exhausted, their tasks completed, their duties done, having laid down the heavy burden, having attained their own benefit, having exhausted all bonds of existence, and having attained good liberation through equal wisdom. The second assembly had seventy kotis of nayutas of hundreds of thousands of Bhikshus (monks). The third assembly had sixty kotis of nayutas of hundreds of thousands of Bhikshus. The fourth assembly had twenty-five kotis of nayutas of hundreds of thousands of Bhikshus, and twice that number of Bhikshunis (nuns) gathered, and twice the number of Bhikshunis of Upasakas (male lay followers) gathered, and twice the number of Upasakas of Upasikas (female lay followers) gathered, and twice the number of Upasikas of Bodhisattvas gathered. Those Bodhisattvas were endowed with the forbearance of non-origination of dharmas (understanding and acceptance of the truth that all phenomena are without inherent existence), skillfully entered the path of boundless Samadhis (meditative states), attained the Dharani (mnemonic devices) of boundless doors, and turned the irreversible Wheel of Dharma (the teachings of the Buddha), let alone the Bodhisattvas who had just set out on the vehicle? Among them were also immeasurable, countless Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own). Good son! At that time, that Buddha had immeasurable, countless, and incalculable assemblies of Shravakas. Good son! In that world of Golden Flame Shadow, whether trees or pillars, they were all made of the seven treasures. Those trees emitted such sounds, namely: the sound of emptiness, the sound of no-sign, the sound of no-wish, the sound of no-birth, the sound of no-possession, the sound of no-appearance; they emitted such sounds. When such sounds were emitted within them, those beings' minds were liberated. After that Tathagata passed away for a thousand years and the Proper Dharma remained, those sounds no longer arose. Good son! That Meru Supreme King Tathagata, Arhat, Perfectly Enlightened One (epithets of the Buddha), exhorted a Bhikshu named Pure Good Conduct to preach the Dharma, and only then did he pass away. Good son! At that time, there was also a Bhikshu who preached the Dharma, named Good Conduct Intent, who was endowed with pure and good precepts, and also attained the five worldly superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers) and supreme wisdom, and was also able to recite the Vinaya Pitaka (the collection of monastic rules); that Bhikshu also practiced rigorous asceticism, delighted in frugality and simplicity, and led the assembly in preaching and teaching; after establishing a dwelling place, he stayed there; his followers were good at abiding in the precepts, delighted in the merits of Dhuta practices (ascetic practices) and reducing desires; that Bhikshu also diligently practiced, but was separated from the Bodhicitta (the mind of enlightenment).

。彼有餘菩薩眾，亦教以威儀道，令其相應；見有所得而行教化，取諸行無常、取諸行苦、說諸行無我；彼無巧慧，于菩薩行亦無善巧；彼比丘雖爾而善根具足。又彼說法比丘凈善行者，善知眾生各各別根，彼所有眾不重頭多功德及以減省，乃于無所得忍善巧方便。

「善家子！爾時說法比丘凈善行者，與其徒眾到善行意比丘住處止宿，然亦以時數數入村，愍眾生故，村中食業作已而出，彼令多百千家已作凈信。彼之徒眾亦善化導，到眾生所為其說法，令多百千眾生建立阿耨多羅三藐三菩提。

「若善行意所有徒眾，喜樂修定不數入村。爾時善行意比丘，于凈善行說法者及徒眾邊，不凈心生而言：『此是懶墮比丘，常數入村。』即鳴犍遲集比丘眾，自作制住：『汝等一莫入村。』向凈善行所有徒眾，作如是言：『汝等不善知行、不少言語，何因汝等數數入村？諸佛世尊讚歎許可住阿蘭拏，汝等莫到他家，汝等應住思惟定樂。』

「善家子！爾時凈善行比丘所有徒眾，于善行意比丘所制言教不順其轉，複數入村，為成熟眾生故。善家子！時彼比丘從村出已，彼善行意比丘復鳴犍稚集比丘眾，作如是言：『汝等若更入村，於此住處不得共住。』善家子！時凈善行說法者，護彼比丘故，于自徒眾告言：『

【現代漢語翻譯】 此外，還有其他的菩薩眾，也教導他們威儀之道，使他們能夠相應；（這些菩薩）見到有所得（的眾生）就進行教化，講述諸行無常、諸行是苦、諸行無我；他們缺乏巧妙的智慧，對於菩薩的修行也沒有很好的技巧；但那位比丘雖然如此，卻具備充足的善根。而且那位說法比丘（指凈善行者），是清凈善良的修行者，善於瞭解眾生各自不同的根器，他所帶領的僧團不會過分追求功德的增加或減少，而是在無所得的忍耐中善用巧妙的方法。

『善家子（善男子）！』當時，那位說法比丘（凈善行者）和他的徒眾來到善行意比丘的住處借宿，但（凈善行者）也時常進入村莊，因為憐憫眾生的緣故，在村中完成乞食等事務后就出來，他使得成百上千的家庭建立了清凈的信心。他的徒眾也善於教化引導，到眾生那裡為他們說法，使得成百上千的眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。

如果善行意（的比丘）的徒眾，喜歡修習禪定而不常進入村莊。當時，善行意比丘對於凈善行說法者及其徒眾，生起了不好的想法，說道：『這些是懶惰的比丘，常常進入村莊。』於是敲擊犍稚（召集僧眾的法器）召集比丘眾，自己制定禁令：『你們一概不準進入村莊。』（善行意比丘）對著凈善行（比丘）的所有徒眾，這樣說道：『你們不善於修行，也不少說話，為什麼你們要常常進入村莊？諸佛世尊讚歎並允許住在阿蘭若（寂靜處），你們不要到別人家去，你們應該安住在思惟禪定的快樂中。』

『善家子（善男子）！』當時，凈善行比丘的所有徒眾，對於善行意比丘所制定的言教並不順從，仍然時常進入村莊，爲了成熟眾生的緣故。善家子（善男子）！當時，那位比丘（凈善行比丘的徒眾）從村莊出來后，那位善行意比丘再次敲擊犍稚（召集僧眾的法器）召集比丘眾，這樣說道：『你們如果再進入村莊，就不能再和我們住在一起。』善家子（善男子）！當時，凈善行說法者，爲了保護那些比丘的緣故，對自己的徒眾說道：

【English Translation】 Furthermore, there were other Bodhisattva assemblies who also taught the path of proper conduct, enabling them to be in accordance; seeing those who could gain something, they would teach, speaking of the impermanence of all phenomena, the suffering of all phenomena, and the non-self of all phenomena; they lacked skillful wisdom and were not adept in the practices of a Bodhisattva; yet that Bhikshu (monk) was complete with wholesome roots. Moreover, that Dharma-speaking Bhikshu (referring to the Pure Good Conduct one), being a pure and virtuous practitioner, was skilled in understanding the different faculties of each sentient being, and his assembly did not excessively pursue the increase or decrease of merits, but skillfully used expedient means in the patience of non-attainment.

'Good son! At that time, that Dharma-speaking Bhikshu (the Pure Good Conduct one) and his disciples arrived at the dwelling place of the Bhikshu Good Conduct Intention to stay, but (the Pure Good Conduct one) also frequently entered the village, out of compassion for sentient beings, completing tasks such as begging for food in the village and then leaving, he caused hundreds of thousands of families to establish pure faith. His disciples were also skilled in guiding and teaching, going to sentient beings to speak Dharma for them, causing hundreds of thousands of sentient beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment).'

If the disciples of Good Conduct Intention (Bhikshu) enjoyed practicing meditation and did not frequently enter the village. At that time, the Bhikshu Good Conduct Intention harbored impure thoughts towards the Dharma-speaking Pure Good Conduct one and his disciples, saying: 'These are lazy Bhikshus, constantly entering the village.' Then he struck the Ghandi (a Dharma instrument to summon the Sangha) to gather the Bhikshu assembly, and he himself made a prohibition: 'None of you are allowed to enter the village.' (The Bhikshu Good Conduct Intention) said to all the disciples of Pure Good Conduct: 'You are not good at practicing, nor do you speak little, why do you frequently enter the village? The Buddhas, World Honored Ones, praise and permit living in Aranya (a quiet place), you should not go to other people's homes, you should abide in the joy of contemplating meditation.'

'Good son! At that time, all the disciples of the Bhikshu Pure Good Conduct did not follow the teachings and prohibitions set by the Bhikshu Good Conduct Intention, and still frequently entered the village, for the sake of maturing sentient beings. Good son! At that time, after that Bhikshu (the disciples of the Pure Good Conduct Bhikshu) came out of the village, that Bhikshu Good Conduct Intention again struck the Ghandi (a Dharma instrument to summon the Sangha) to gather the Bhikshu assembly, saying: 'If you enter the village again, you will not be allowed to live here with us.' Good son! At that time, the Dharma-speaking Pure Good Conduct one, in order to protect those Bhikshus, said to his own disciples:

汝等一莫入村。』時彼村中所有眾生，是彼比丘所成熟者，彼等不見諸比丘故，悉懷熱惱善法損減。

「善家子！時凈善行說法者，彼三月過已，從住處出到別住處，及共徒眾復入村城國邑王都，入已為諸眾生說法。善家子！時善行意比丘，復見凈善行說法者數入村家，亦見彼眾本性威儀入他家中。彼復唯有不凈心生：『今此比丘惡戒破戒，自身既爾徒眾亦然，此禿何有菩提？唯是詐誑。』便告多人作如是言：『此比丘雜行、去菩提遠，貴重利養染著他家。』

「善家子！爾時善行意比丘於他時死。然其死時，以于彼邊不凈心生，作業熟故，墮阿毗至大泥犁耶中。經九十九俱致百千劫在大泥犁耶中，所有大泥犁耶苦皆具受已，於六十三百千生中常得誹謗；於三十三百千生中行出家已，還退在俗。以彼餘業障故，于無垢焰如來、應、正遍知教中出家，壽量既長，于俱致百千歲如救頭然發勤修行，猶未曾得隨順道忍。復多百千生中闇鈍，以彼餘業故。

「善家子！彼時說法比丘名凈善行，汝莫異見。何以故？不動如來即是彼時說法比丘名凈善行。善家子！彼時說法比丘名善行意，汝莫異見。何以故？我身即是彼時說法比丘名善行意。我于彼所乃至微細方便，于中不凈心生已，作此業障墮大泥犁耶中。

【現代漢語翻譯】 現代漢語譯本：『你們任何人都不要進入村莊。』當時那個村莊里所有的眾生，都是那位比丘所度化的對象，他們因為沒有見到諸位比丘，全都心懷憂愁煩惱，善法也因此減少。 『善男子！當時那位名為凈善行的說法者，三個月過後，從住處出來到別的住處，又和他的徒眾一起進入村莊、城鎮、國家和王都，進入之後為眾生說法。善男子！當時那位名為善行意的比丘，又看見那位名為凈善行的說法者多次進入村莊人家，也看見他的徒眾行為不端，舉止輕浮地進入別人家中。他因此生起不清凈的心念：『現在這位比丘持戒不嚴，破了戒律，自己是這樣，他的徒眾也是這樣，這個禿頭怎麼可能有菩提？完全是虛偽欺騙。』於是就告訴很多人，這樣說：『這位比丘行為不正，遠離菩提，看重名利供養，貪戀別人家。』 『善男子！當時那位名為善行意的比丘在後來死了。然而他死的時候，因為對那位比丘生起不清凈的心念，由於業力成熟的緣故，墮入了阿鼻地獄（Avīci-mahāniraya）之中。經歷了九十九俱胝（koṭi）百千劫（kalpa）在地獄中，所有地獄的痛苦全都承受完畢之後，在六十三百千生中常常遭受誹謗；在三十三百千生中出家之後，又退還俗。因為他剩餘的業障，在無垢焰如來（Vimala-arci tathāgata）、應供（arhat）、正遍知（samyak-saṃbuddha）的教法中出家，壽命雖然很長，在俱胝百千年中像救頭燃一樣努力修行，仍然沒有得到隨順道忍。又在很多百千生中愚昧遲鈍，這也是因為他剩餘的業力。』 『善男子！那時說法比丘的名字是凈善行，你不要有別的看法。為什麼呢？不動如來（Acala tathāgata）就是那時說法比丘，名字是凈善行。善男子！那時說法比丘的名字是善行意，你不要有別的看法。為什麼呢？我的身體就是那時說法比丘，名字是善行意。我因為對他乃至微小的行為，生起不清凈的心念，造下這樣的業障，墮入大地獄之中。』

【English Translation】 English version: 『None of you should enter the village.』 At that time, all the beings in that village were those whom that Bhikṣu had matured. Because they did not see the Bhikṣus, they were all filled with distress and their good Dharma diminished. 『Good son! At that time, the preacher named Śuddha-cāra, after three months had passed, came out of his dwelling place and went to another dwelling place. Together with his retinue, he re-entered villages, towns, countries, and royal capitals. Having entered, he preached the Dharma to the beings. Good son! At that time, the Bhikṣu named Cārārtha again saw the preacher named Śuddha-cāra frequently entering village homes, and also saw his retinue behaving improperly and entering other people's homes with frivolous manners. He then only generated impure thoughts: 『Now this Bhikṣu is not strict in his precepts, he has broken the precepts. He himself is like this, and so are his followers. How can this bald-headed one have Bodhi? It is all deceit and falsehood.』 He then told many people, saying: 『This Bhikṣu engages in mixed practices, is far from Bodhi, values offerings and gains, and is attached to other people's homes.』 『Good son! At that time, the Bhikṣu named Cārārtha died later. However, at the time of his death, because he had generated impure thoughts towards that Bhikṣu, due to the ripening of his karma, he fell into the Avīci-mahāniraya (阿鼻至大泥犁耶, the Great Hell of Avīci). After experiencing all the sufferings of the Great Hell for ninety-nine koṭis (俱胝, tens of millions) of hundreds of thousands of kalpas (劫, eons) in the Great Hell, he was constantly slandered in sixty-three hundred thousand lives; after ordaining in thirty-three hundred thousand lives, he reverted to lay life. Because of his remaining karmic obstacles, he ordained in the Dharma of the Vimala-arci tathāgata (無垢焰如來, the Tathāgata of Immaculate Flame), arhat (應供, worthy one), samyak-saṃbuddha (正遍知, perfectly enlightened one), and although his lifespan was long, and he diligently practiced like saving his head from burning for koṭis of hundreds of thousands of years, he still did not attain the tolerance of following the path. He was also dull and slow in many hundreds of thousands of lives, because of his remaining karma.』 『Good son! The preaching Bhikṣu at that time was named Śuddha-cāra, do not have a different view. Why? Acala tathāgata (不動如來, the Immovable Tathāgata) was the preaching Bhikṣu at that time, named Śuddha-cāra. Good son! The preaching Bhikṣu at that time was named Cārārtha, do not have a different view. Why? My body was the preaching Bhikṣu at that time, named Cārārtha. Because I generated impure thoughts towards him, even in the slightest way, I created this karmic obstacle and fell into the Great Hell.』

「善家子！有如是微細業障。善家子！若有菩薩不欲如是業障者，于第二菩薩所諸修行中不應違背，諸作業中皆當信順。應生如是心：『我不知他心，眾生所行是亦難知。』善家子！如來見是義故，說如是法于富伽羅，富伽羅所不應選擇，唯我能選擇富伽羅及余似我者。善家子！若欲自護不應選擇有所行者，不於他所而作遮礙此如是相，當於佛法勤作相應，晝夜勤念與法相應。善家子！發行深心菩薩，不應復於他所而作遮礙，當勤隨順相應修行。

「善家子！假使三千大千世界眾生，若有菩薩令彼安立十善業道；若有菩薩獨到閑處，乃至一彈指頃信諸法一相道，若問若共議若說、若教誦若自誦，此生福德過多於彼。何以故？善家子！菩薩摩訶薩因此道故得凈業障，諸眾生中遠離愛憎速到遍智。」

佛說諸法本無經卷上 大正藏第 15 冊 No. 0651 佛說諸法本無經

佛說諸法本無經卷中

隋天竺三藏阇那崛多譯

爾時曼殊尸利童真而白佛言：「佛說業障凈者，世尊！菩薩云何業障當凈？」

佛言：「曼殊尸利！若有菩薩見於諸法無業無報，彼當到業障凈。複次曼殊尸利！若有菩薩即于欲際而見實際，彼當到業障凈；瞋際、癡際即見實際，彼當到業障凈。復

【現代漢語翻譯】 現代漢語譯本： 『善家子（善男子）！有如此微細的業障。善家子（善男子）！如果有菩薩不希望有這樣的業障，那麼對於其他菩薩所修行的法門，不應該違背，對於他們所做的事情，都應當信服順從。應當生起這樣的心念：『我不知道其他人的心，眾生的行為也是難以知曉的。』善家子（善男子）！如來因為看到這個道理，所以說了這樣的法，對於補特伽羅（人，個體），不應該去選擇分別，只有我能夠選擇補特伽羅（人，個體）以及其他像我一樣的人。善家子（善男子）！如果想要保護自己，不應該選擇那些有所作為的人，不要在其他人的行為上設定障礙，要以這樣的態度，在佛法中勤奮修行，日夜勤奮地思念與佛法相應的內容。善家子（善男子）！發起深切菩提心的菩薩，不應該再在其他人的行為上設定障礙，應當勤奮地隨順相應地修行。

『善家子（善男子）！假使三千大千世界的眾生，如果有菩薩讓他們安住在十善業道中；如果有菩薩獨自來到清凈的地方，乃至一個彈指的時間，相信諸法一相的道理，無論是請教、共同討論、宣說、教導背誦還是自己背誦，此人所生的福德都超過前者。為什麼呢？善家子（善男子）！菩薩摩訶薩因為這個道理，能夠清凈業障，在眾生中遠離愛憎，迅速到達遍知一切的智慧。』

《佛說諸法本無經》捲上 大正藏第 15 冊 No. 0651 《佛說諸法本無經》

《佛說諸法本無經》卷中

隋朝天竺三藏阇那崛多譯

這時，曼殊尸利（文殊師利）童真向佛請教說：『佛說業障可以清凈，世尊！菩薩的業障要怎樣才能清凈呢？』

佛說：『曼殊尸利（文殊師利）！如果有菩薩見到諸法沒有業因也沒有果報，那麼他就能達到業障清凈。再次，曼殊尸利（文殊師利）！如果有菩薩在慾望生起的時候就見到實相，那麼他就能達到業障清凈；在嗔恨生起、愚癡生起的時候就見到實相，那麼他就能達到業障清凈。』

【English Translation】 English version: 『Good son! There are such subtle karmic hindrances. Good son! If a Bodhisattva does not desire such karmic hindrances, then he should not oppose the practices of other Bodhisattvas, and he should trust and obey all their actions. He should generate such a thought: 『I do not know the minds of others, and the actions of sentient beings are also difficult to know.』 Good son! The Tathagata, seeing this meaning, spoke this Dharma. One should not discriminate against a Pudgala (person, individual), only I can choose a Pudgala (person, individual) and others like me. Good son! If you want to protect yourself, you should not choose those who are active, and do not obstruct the actions of others. With this attitude, diligently practice the Dharma, and diligently contemplate what is in accordance with the Dharma day and night. Good son! A Bodhisattva who has generated a deep Bodhicitta (mind of enlightenment) should no longer obstruct the actions of others, and should diligently follow and practice accordingly.

『Good son! Suppose there are sentient beings in the three thousand great thousand worlds, and a Bodhisattva establishes them in the ten wholesome karmic paths; if a Bodhisattva goes alone to a quiet place, and even for the time of a finger snap believes in the principle of the one aspect of all dharmas, whether asking, discussing together, proclaiming, teaching recitation, or reciting himself, the merit generated by this person exceeds the former. Why? Good son! Because of this principle, a Bodhisattva Mahasattva (great being) can purify karmic hindrances, stay away from love and hatred among sentient beings, and quickly reach omniscient wisdom.』

《The Sutra Spoken by the Buddha on the Non-existence of All Dharmas》, Volume 1 Taisho Tripitaka Volume 15, No. 0651 《The Sutra Spoken by the Buddha on the Non-existence of All Dharmas》

《The Sutra Spoken by the Buddha on the Non-existence of All Dharmas》, Volume 2

Translated by Tripiṭaka Jñānagupta of India in the Sui Dynasty

At that time, Manjushri (Manjusri) Kumara (youth) asked the Buddha: 『The Buddha said that karmic hindrances can be purified, World Honored One! How can a Bodhisattva's karmic hindrances be purified?』

The Buddha said: 『Manjushri (Manjusri)! If a Bodhisattva sees that all dharmas have no karma and no retribution, then he will attain the purification of karmic hindrances. Furthermore, Manjushri (Manjusri)! If a Bodhisattva sees the actual reality at the moment of desire, then he will attain the purification of karmic hindrances; when anger arises, when delusion arises, if he sees the actual reality, then he will attain the purification of karmic hindrances.』

次曼殊尸利！若有菩薩，見諸眾生即涅槃界，彼當到業障凈。何以故？曼殊尸利！彼以順見，業障得凈。曼殊尸利！於四聖諦不如實見，有四倒心眾生，于不實流轉不能超過。」

如是語已，曼殊尸利復于佛所白言：「世尊為說，眾生云何當有所見，而於流轉不能超過？」

佛言：「曼殊尸利！眾生著我、我所故，于流轉不能超過。何以故？曼殊尸利！若見自他彼有業行。曼殊尸利！凡夫小兒眾生以無聞故，不知諸法畢竟滅度，彼于自他而有所見。見已作三種業：身、語及意。彼于無有有取，分別我貪、我瞋、我癡。彼若如來教中出家，當作是念：『我具戒、我凈行、我當過流轉、我當得涅槃、我當解脫苦。』彼復分別：『此法善此法不善、此法漏此法無漏、此法知此法斷、此法證此法修。所謂苦應知、集應斷、滅應證、道應修。彼復分別諸行無常、諸行苦、諸行熾然，我于諸行應當走出。』彼如是觀察生時，即于和合想念而有厭舍。此相先行，彼作是念：『此苦應知。』若此諸法所應知者，彼作是念：『我應斷集。』彼于諸法羞慚厭怖，彼作是念：『此集應斷。』若此諸法所羞厭者，彼作是念：『滅應證、道應修。』彼法分別已復知于滅，彼作是念：『此是彼滅應證。』若此諸法所應證者，彼作是念：

【現代漢語翻譯】 現代漢語譯本： 『曼殊室利（Manjushri，文殊菩薩）！如果菩薩見到所有眾生都處於涅槃（Nirvana，寂滅）的境界，那麼他們應當到達業障清凈的境界。為什麼呢？曼殊室利！因為他們以順應實相的見解，業障得以清凈。曼殊室利！對於四聖諦（Four Noble Truths）不能如實見，懷有四種顛倒之心的眾生，在不真實的輪迴中流轉，無法超越。』

說完這些話后，曼殊室利又向佛陀稟告說：『世尊，請您解說，眾生應當如何才能有所見地，從而在輪迴中不再流轉？』

佛陀說：『曼殊室利！眾生執著於我（self）和我所（what belongs to self），因此無法超越輪迴。為什麼呢？曼殊室利！如果他們看到自己和他人都有業行。曼殊室利！凡夫和小孩子因為沒有聽聞佛法，不知道諸法（all dharmas）畢竟是滅度的，所以他們對自身和他人有所見解。有了這些見解后，他們造作三種業：身業、語業和意業。他們對本不存在的事物產生執取，分別產生我貪、我瞋、我癡。如果他們在如來的教法中出家，就會這樣想：『我具足戒律、我清凈修行、我應當超越輪迴、我應當證得涅槃、我應當解脫痛苦。』他們又分別：『這個法是善的，那個法是不善的；這個法是有煩惱的，那個法是沒有煩惱的；這個法是應該知道的，那個法是應該斷除的；這個法是應該證得的，那個法是應該修習的。』也就是說，苦（suffering）應該被瞭解，集（accumulation）應該被斷除，滅（cessation）應該被證得，道（path）應該被修習。他們又分別諸行（all conditioned things）是無常的、諸行是痛苦的、諸行是熾熱的，我應當從諸行中走出來。』當他們這樣觀察生時，就會對和合的現象產生厭惡和捨棄。這種厭惡之相先出現，他們會這樣想：『這個苦應該被瞭解。』對於這些應該被瞭解的法，他們會這樣想：『我應該斷除集。』他們對諸法感到羞愧和恐懼，他們會這樣想：『這個集應該被斷除。』對於這些應該感到羞愧和厭惡的法，他們會這樣想：『滅應該被證得，道應該被修習。』他們分別法之後又知道滅，他們會這樣想：『這是那個滅，應該被證得。』對於這些應該被證得的法，他們會這樣想：

【English Translation】 English version: 'Manjushri (文殊菩薩)! If Bodhisattvas see all sentient beings as being in the realm of Nirvana (寂滅), they should arrive at the purification of karmic obscurations. Why is that? Manjushri! Because they purify karmic obscurations through seeing in accordance with reality. Manjushri! Sentient beings who do not truly see the Four Noble Truths (四聖諦) and have minds with four inversions, transmigrate in unreal samsara and cannot transcend it.'

After speaking thus, Manjushri again said to the Buddha: 'World Honored One, please explain how sentient beings should have insight so that they no longer transmigrate in samsara?'

The Buddha said: 'Manjushri! Sentient beings are attached to self (我) and what belongs to self (我所), therefore they cannot transcend samsara. Why is that? Manjushri! If they see that both themselves and others have karmic actions. Manjushri! Ordinary people and children, because they have not heard the Dharma, do not know that all dharmas (諸法) are ultimately extinguished, so they have views about themselves and others. Having these views, they create three kinds of karma: body, speech, and mind. They grasp at what does not exist, and they discriminate and generate I-greed, I-hatred, and I-delusion. If they leave home in the Tathagata's teachings, they will think: 'I have precepts, I practice purely, I should transcend samsara, I should attain Nirvana, I should be liberated from suffering.' They further discriminate: 'This dharma is good, this dharma is not good; this dharma is defiled, this dharma is undefiled; this dharma should be known, this dharma should be abandoned; this dharma should be realized, this dharma should be cultivated.' That is to say, suffering (苦) should be known, accumulation (集) should be abandoned, cessation (滅) should be realized, and the path (道) should be cultivated. They further discriminate that all conditioned things (諸行) are impermanent, all conditioned things are suffering, all conditioned things are burning, and I should escape from all conditioned things.' When they observe birth in this way, they will have aversion and renunciation towards compounded phenomena. This sign of aversion comes first, and they think: 'This suffering should be known.' Regarding these dharmas that should be known, they think: 'I should abandon accumulation.' They feel shame and fear towards all dharmas, and they think: 'This accumulation should be abandoned.' Regarding these dharmas that should be ashamed of and disgusted with, they think: 'Cessation should be realized, and the path should be cultivated.' After discriminating the dharmas, they know cessation, and they think: 'This is that cessation, it should be realized.' Regarding these dharmas that should be realized, they think:

『我應修道。』彼便獨到閑處，思念諸法得舍摩他，滅于思念。彼得舍摩他故，于諸法中其心自然開敷涼潤，轉生羞慚不喜樂心。彼作是念：『我脫諸苦，于上更無所作。』自謂是阿羅漢，作如是知。彼欲死時見受生處，則于佛菩提中有疑惑不正意，彼以心墮疑惑故，死已當墮諸大泥犁耶中。何以故？墮無生諸法中分別故，于佛菩提有毀害心。」

爾時曼殊尸利童真復白佛言：「世尊！云何當見四聖諦？」

佛言：「曼殊尸利！若見諸行無生，彼即知苦；若見諸行無起，彼即斷集；若見諸法畢竟滅度，彼即證滅；若見諸法無有，彼即修道。曼殊尸利！若如是見四聖諦，彼不分別此法善此法不善、此法當知此法當斷、此法當證此法當修，所謂苦應知、集應斷、滅應證、道應修。何以故？若諸凡夫小兒染恚癡處，于中見彼諸法無生無有不實，分別所繫。如是見已，彼於法中無取無舍，見諸欲瞋癡等皆如虛空自性。彼于諸三界中無所著，于諸三界彼見無生，見諸三界如幻如夢、如響如影，于諸善不善法見其如焰。見彼欲界即涅槃界，見瞋恚界即涅槃界；見愚癡界即涅槃界。彼見諸法如是自性，便於諸眾生中遠離愛憎。何以故？彼于諸法不見若愛若憎，心等虛空，亦不見佛及以法僧。彼既不見諸法，便於法中無處

【現代漢語翻譯】 現代漢語譯本：『我應該修行正道。』於是他獨自前往僻靜之處，思考各種法，以期獲得舍摩他（Samatha，止觀），從而滅除思念。由於他獲得了舍摩他，對於各種法，他的內心自然開朗清涼，轉而產生羞愧和不喜悅的心情。他心想：『我已經脫離了各種痛苦，再也沒有什麼需要做的了。』他自認為自己是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），並如此認知。當他臨終時，看到自己將要受生的處所，便對佛菩提（Buddha-bodhi，佛的智慧）產生疑惑和不正之念。由於他的心陷入疑惑，死後將會墮入各大泥犁耶（Naraka，地獄）之中。為什麼呢？因為他在無生的諸法中進行分別，並且對佛菩提懷有譭謗之心。」

這時，曼殊尸利（Manjushri，文殊菩薩）童真再次對佛說：「世尊！應當如何才能證見四聖諦（Four Noble Truths）？」

佛說：「曼殊尸利！如果能見到諸行（all conditioned things）無生，那就是知苦（knowing suffering）；如果能見到諸行無起，那就是斷集（cutting off the accumulation of suffering）；如果能見到諸法畢竟滅度，那就是證滅（realizing cessation of suffering）；如果能見到諸法空無所有，那就是修道（practicing the path）。曼殊尸利！如果像這樣證見四聖諦，就不會分別這個法是善的，那個法是不善的；這個法應當知曉，那個法應當斷除；這個法應當證得，那個法應當修習，也就是所謂的苦應該知曉，集應該斷除，滅應該證得，道應該修習。為什麼呢？因為凡夫小兒在貪染、嗔恚、愚癡之處，于其中見到那些法並非無生無有，是不真實的，是被分別所束縛的。像這樣見到之後，對於法既不取也不捨，見到各種慾望、嗔恨、愚癡等都如同虛空一樣具有自性。對於三界（Three Realms）之中沒有任何執著，在三界中，他見到無生，見到三界如幻如夢、如響如影，對於各種善與不善之法，見到它們如同火焰一般。見到欲界（Desire Realm）就是涅槃界（Nirvana Realm），見到嗔恚界就是涅槃界；見到愚癡界就是涅槃界。他見到諸法具有這樣的自性，便對於各種眾生遠離愛憎。為什麼呢？因為他對於諸法既沒有愛也沒有憎，心如同虛空一樣平等，也看不到佛以及法和僧。既然他看不到諸法，對於法也就無所執著。

【English Translation】 English version: 『I should cultivate the path.』 Then he goes alone to a secluded place, contemplating the various dharmas, seeking to attain Samatha (tranquility meditation), thereby extinguishing thoughts. Because he attains Samatha, his mind naturally opens up, becomes cool and refreshed, and he develops feelings of shame and displeasure towards the dharmas. He thinks: 『I have escaped all suffering, and there is nothing more for me to do.』 He considers himself an Arhat (one who has extinguished all defilements and attained liberation), and knows it as such. When he is about to die, he sees the place where he will be reborn, and then he has doubts and incorrect thoughts about Buddha-bodhi (the wisdom of the Buddha). Because his mind falls into doubt, after death he will fall into the great Narakas (hell realms). Why? Because he discriminates within the unborn dharmas, and harbors a destructive mind towards Buddha-bodhi.』

At that time, Manjushri (the Bodhisattva of Wisdom) Kumara again said to the Buddha: 『World Honored One! How should one see the Four Noble Truths?』

The Buddha said: 『Manjushri! If one sees that all conditioned things are unborn, that is knowing suffering; if one sees that all conditioned things do not arise, that is cutting off the accumulation of suffering; if one sees that all dharmas ultimately cease, that is realizing the cessation of suffering; if one sees that all dharmas are non-existent, that is practicing the path. Manjushri! If one sees the Four Noble Truths in this way, one does not discriminate this dharma as good, this dharma as not good; this dharma should be known, this dharma should be abandoned; this dharma should be realized, this dharma should be cultivated, that is, suffering should be known, accumulation should be abandoned, cessation should be realized, the path should be cultivated. Why? Because ordinary children, in places of greed, hatred, and delusion, see those dharmas as not unborn and non-existent, as unreal, and are bound by discrimination. Having seen in this way, one neither grasps nor rejects dharmas, seeing all desires, hatred, and delusion as having the nature of emptiness. One is not attached to the Three Realms (realms of existence), and in the Three Realms, one sees no birth, seeing the Three Realms as like illusions, dreams, echoes, and shadows, and sees good and bad dharmas as like flames. Seeing the Desire Realm (realm of desire) as the Nirvana Realm (realm of liberation), seeing the Hatred Realm as the Nirvana Realm; seeing the Delusion Realm as the Nirvana Realm. Seeing that all dharmas have such a nature, one is then far from love and hatred towards all beings. Why? Because one sees neither love nor hatred in all dharmas, the mind is equal like space, and one does not see the Buddha, the Dharma, or the Sangha. Since one does not see dharmas, one has no attachment to dharmas.』

作疑，既不作疑則無有取，既無有取則無有生，便當涅槃。曼殊尸利！上座須浮帝知如是法故，不來禮如來足。何以故？彼尚不見自身，何況當見如來？無有是處。」

爾時曼殊尸利童真復白佛言：「世尊！云何當見四念處？」

佛言：「曼殊尸利！于未來世當有比丘，彼于不凈身中隨順身觀，說爲念處；生滅受中隨順受觀，說爲念處；見心乃是生法滅法，於是心中隨順心觀，說爲念處；彼如是說，若有圓想彼則非有，若有法想彼亦非有，於是法中隨順法觀，說爲念處。」

如是語已，曼殊尸利復白佛言：「世尊！四念處更云何薰脩？」

佛言：「不須。曼殊尸利！如來所說別意難知。」

曼殊尸利白言：「大德世尊！但當爲說薰脩念處。」

佛言：「曼殊尸利！若見其身等如虛空，此是身中隨順身觀念處。曼殊尸利！若不得受內外兩間，此是受中隨順受觀念處。曼殊尸利！若知其心唯有名量，此是心中隨順心觀念處。曼殊尸利！若不得諸善不善法，此是法中隨順法觀念處。曼殊尸利！如是應見四念處。」

曼殊尸利復言：「世尊！云何當見聖八分道？」

佛言：「曼殊尸利！若見諸法無不平等，無二亦不作二，此是正見。曼殊尸利！若見諸法不分別，不種種分別

【現代漢語翻譯】 現代漢語譯本： '如果產生懷疑，既然不產生懷疑就沒有執取，既然沒有執取就沒有生，就應當涅槃。曼殊尸利（Manjusri，文殊菩薩）！上座須浮帝（Subhuti，須菩提）知道這樣的法，所以不來禮拜如來足。為什麼呢？他尚且不見自身，何況能見到如來？沒有這樣的道理。'

'這時，曼殊尸利童真（Manjusri Kumara，文殊師利童子）又對佛說：『世尊！應當如何才能見到四念處（Four Foundations of Mindfulness）？』

佛說：『曼殊尸利！在未來世將有比丘，他們在不凈的身體中隨順地觀察身體，這被稱爲念處；在生滅的感受中隨順地觀察感受，這被稱爲念處；見到心乃是生法滅法，於是在心中隨順地觀察心，這被稱爲念處；他們這樣說，如果存在圓滿的想像，那它就不是真實的；如果存在對法的執著，那它也不是真實的，於是在法中隨順地觀察法，這被稱爲念處。'

說完這些話，曼殊尸利又對佛說：『世尊！四念處應該如何進一步熏修？』

佛說：『不需要。曼殊尸利！如來所說的別意難以理解。』

曼殊尸利說：『大德世尊！請為我們說說如何熏修念處。』

佛說：『曼殊尸利！如果見到身體等同於虛空，這就是在身體中隨順地觀察身體的念處。曼殊尸利！如果不能得到感受的內外兩端，這就是在感受中隨順地觀察感受的念處。曼殊尸利！如果知道心只是一個名稱概念，這就是在心中隨順地觀察心的念處。曼殊尸利！如果不能得到諸善不善法，這就是在法中隨順地觀察法的念處。曼殊尸利！應該這樣來觀察四念處。』

曼殊尸利又問：『世尊！應當如何才能見到聖八分道（Noble Eightfold Path）？』

佛說：『曼殊尸利！如果見到諸法沒有不平等的，沒有二元對立也不製造二元對立，這就是正見。曼殊尸利！如果見到諸法不分別，不作種種分別』

【English Translation】 English version: 'If doubt arises, since there is no doubt, there is no grasping; since there is no grasping, there is no birth, and one should attain Nirvana. Manjusri! The venerable Subhuti knows the Dharma in this way, therefore he does not come to pay homage to the Tathagata's feet. Why? He does not even see himself, how much less could he see the Tathagata? There is no such possibility.'

Then Manjusri Kumara said to the Buddha, 'World Honored One! How should one see the Four Foundations of Mindfulness?'

The Buddha said, 'Manjusri! In the future there will be Bhikkhus who, in the impure body, observe the body in accordance with the body, which is called the Foundation of Mindfulness; in the arising and ceasing sensations, observe the sensations in accordance with the sensations, which is called the Foundation of Mindfulness; seeing that the mind is the Dharma of arising and ceasing, then in the mind, observe the mind in accordance with the mind, which is called the Foundation of Mindfulness; they say that if there is a complete thought, then it is not real; if there is an attachment to the Dharma, then it is also not real, then in the Dharma, observe the Dharma in accordance with the Dharma, which is called the Foundation of Mindfulness.'

After these words, Manjusri again said to the Buddha, 'World Honored One! How should the Four Foundations of Mindfulness be further cultivated?'

The Buddha said, 'It is not necessary. Manjusri! The special meaning spoken by the Tathagata is difficult to understand.'

Manjusri said, 'Great Virtuous World Honored One! Please tell us how to cultivate the Foundations of Mindfulness.'

The Buddha said, 'Manjusri! If you see the body as being like empty space, this is the Foundation of Mindfulness of observing the body in accordance with the body. Manjusri! If you cannot grasp the internal and external aspects of sensation, this is the Foundation of Mindfulness of observing sensation in accordance with sensation. Manjusri! If you know that the mind is only a name and concept, this is the Foundation of Mindfulness of observing the mind in accordance with the mind. Manjusri! If you cannot grasp the good and non-good Dharmas, this is the Foundation of Mindfulness of observing the Dharma in accordance with the Dharma. Manjusri! You should see the Four Foundations of Mindfulness in this way.'

Manjusri again asked, 'World Honored One! How should one see the Noble Eightfold Path?'

The Buddha said, 'Manjusri! If you see that all Dharmas are equal, without duality and without creating duality, this is Right View. Manjusri! If you see that all Dharmas are without discrimination, without various discriminations.'

，不普分別，無所見故，此是正分別。曼殊尸利！若見諸法不可言說，言說平等善薰脩故，此是正語。曼殊尸利！若見諸法無作無作者，不得作者故，此是正業。曼殊尸利！若於諸法不聚不散，正住活命，此是正命。曼殊尸利！若於諸法不起不發行故，此是正精進。曼殊尸利！若諸法中皆不作念，念業已離亦不追憶，此是正念。曼殊尸利！若見諸法本性入定，無散亂無攀緣，不可得故，此是正定。曼殊尸利！如是應見聖八分道。」

曼殊尸利復言：「世尊！云何當見五根？」

佛言：「曼殊尸利！若信諸法不生，以本性不生故，此是信根。曼殊尸利！若諸法中心不發遣，以近想遠想離故，此是精進根。曼殊尸利！若於諸法不作念意，以攀緣性離故念不繫縛，此是念根。曼殊尸利！若於諸法不念不思，如幻不可得故，此是定根。曼殊尸利！若見諸法離生離無智，本性空故，此是慧根。曼殊尸利！如是應見五根。」

曼殊尸利復言：「世尊！云何當見七覺分？」

佛言：「曼殊尸利！若見諸法無有自性，不作念意，此是念覺分。曼殊尸利！若選擇諸法已，不得善、不善、無記，以不成就故，此是擇法覺分。曼殊尸利！若於三界不取不捨，以知界想壞故，此是精進覺分。曼殊尸利！若諸行中不繫于

【現代漢語翻譯】 現代漢語譯本： 『不普遍分別，無所見故，此是正分別。』意思是，不以普遍的分別心去看待事物，因為沒有固定的見解，這就是正確的分別。曼殊尸利（Manjusri，文殊菩薩）！如果認識到一切事物都不可用言語表達，因為言語的平等性已經得到了很好的修習，這就是正確的言語。曼殊尸利（Manjusri，文殊菩薩）！如果認識到一切事物都是無作的，沒有作者，因為找不到作者，這就是正確的行為。曼殊尸利（Manjusri，文殊菩薩）！如果對於一切事物不聚集也不分散，以正直的方式生活，這就是正確的謀生。曼殊尸利（Manjusri，文殊菩薩）！如果對於一切事物不起心動念，不主動去做，這就是正確的精進。曼殊尸利（Manjusri，文殊菩薩）！如果在一切事物中都不產生念頭，念頭的業力已經遠離，也不再去追憶，這就是正確的念。曼殊尸利（Manjusri，文殊菩薩）！如果認識到一切事物的本性是入定的，沒有散亂，沒有攀緣，因為不可得，這就是正確的禪定。曼殊尸利（Manjusri，文殊菩薩）！應當這樣看待聖八正道。

曼殊尸利（Manjusri，文殊菩薩）又問：『世尊！應當如何看待五根？』

佛說：『曼殊尸利（Manjusri，文殊菩薩）！如果相信一切事物不生，因為其本性是不生的，這就是信根。曼殊尸利（Manjusri，文殊菩薩）！如果對於一切事物內心不產生遣除的念頭，因為遠離了近想和遠想，這就是精進根。曼殊尸利（Manjusri，文殊菩薩）！如果對於一切事物不產生念頭，因為攀緣的本性已經遠離，念頭不再束縛，這就是念根。曼殊尸利（Manjusri，文殊菩薩）！如果對於一切事物不念不想，如同幻象一樣不可得，這就是定根。曼殊尸利（Manjusri，文殊菩薩）！如果認識到一切事物遠離生和無智，因為其本性是空性的，這就是慧根。曼殊尸利（Manjusri，文殊菩薩）！應當這樣看待五根。』

曼殊尸利（Manjusri，文殊菩薩）又問：『世尊！應當如何看待七覺支？』

佛說：『曼殊尸利（Manjusri，文殊菩薩）！如果認識到一切事物沒有自性，不產生念頭，這就是念覺支。曼殊尸利（Manjusri，文殊菩薩）！如果選擇一切事物后，得不到善、不善、無記，因為不成就，這就是擇法覺支。曼殊尸利（Manjusri，文殊菩薩）！如果對於三界不取不捨，因為知道界限的觀念是虛幻的，這就是精進覺支。曼殊尸利（Manjusri，文殊菩薩）！如果在各種行為中不執著于

【English Translation】 English version: 'Not universally distinguishing, because there is nothing to be seen, this is right discrimination.' This means not to regard things with a universal discriminating mind, because there are no fixed views, this is right discrimination. Manjusri (文殊菩薩)! If one realizes that all things are unspeakable, because the equality of speech has been well cultivated, this is right speech. Manjusri (文殊菩薩)! If one realizes that all things are uncreated and have no creator, because no creator can be found, this is right action. Manjusri (文殊菩薩)! If one neither gathers nor scatters with regard to all things, and lives righteously, this is right livelihood. Manjusri (文殊菩薩)! If one does not give rise to thoughts or actions with regard to all things, this is right diligence. Manjusri (文殊菩薩)! If one does not generate thoughts in all things, the karma of thoughts has been abandoned, and one does not recall them, this is right mindfulness. Manjusri (文殊菩薩)! If one realizes that the nature of all things is samadhi, without distraction, without clinging, because it is unattainable, this is right concentration. Manjusri (文殊菩薩)! Thus should the Noble Eightfold Path be viewed.

Manjusri (文殊菩薩) further asked: 'World Honored One! How should the five roots be viewed?'

The Buddha said: 'Manjusri (文殊菩薩)! If one believes that all things are unborn, because their nature is unborn, this is the root of faith. Manjusri (文殊菩薩)! If the mind does not generate thoughts of rejection towards all things, because it is far from near and far thoughts, this is the root of diligence. Manjusri (文殊菩薩)! If one does not generate thoughts about all things, because the nature of clinging has been abandoned, and thoughts no longer bind, this is the root of mindfulness. Manjusri (文殊菩薩)! If one neither thinks nor contemplates all things, because they are like illusions and unattainable, this is the root of concentration. Manjusri (文殊菩薩)! If one realizes that all things are apart from birth and ignorance, because their nature is emptiness, this is the root of wisdom. Manjusri (文殊菩薩)! Thus should the five roots be viewed.'

Manjusri (文殊菩薩) further asked: 'World Honored One! How should the seven factors of enlightenment be viewed?'

The Buddha said: 'Manjusri (文殊菩薩)! If one realizes that all things have no self-nature and does not generate thoughts, this is the factor of mindfulness. Manjusri (文殊菩薩)! If, after choosing all things, one does not obtain good, unwholesome, or neutral, because it is not accomplished, this is the factor of discrimination. Manjusri (文殊菩薩)! If one neither grasps nor abandons the three realms, because one knows that the concept of boundaries is illusory, this is the factor of diligence. Manjusri (文殊菩薩)! If one is not attached to

喜，以知喜不喜壞故，此是喜覺分。曼殊尸利！若諸法中其心止息，此是止息覺分。曼殊尸利！若知諸法心不可得，隨順覺故，此是定覺分。曼殊尸利！若諸法中不依不住、不著不縛，不見諸法而得於舍，此是舍覺分。曼殊尸利！如是應見七覺分。

「曼殊尸利！若有如是見四聖諦、四念處、聖八分道、五根、七覺分，我當說彼名為度者，名為到彼岸者、名為到陸地者、名為得安隱者、名為得無畏者、名為抖擻塵者、名為無所有者、名為無慾惱無障礙者、名阿羅漢、名為盡漏者、名為作所應作所作已辦者、名為離重擔者、名為得自利者、名為盡有結者，乃至名為心皆自在得勝彼岸者、名為沙門、名為婆羅門、名為能度者、名為度鞞陀迦者、名為輸嚧帝疑夜者、名為佛、名為佛子、名為奢迦子、名為踏破刺棘者、名為除卻塹者、名為度塹者、名為拔箭鏃者、名為離熱惱者、名為比丘、名為聖者、名為滿足幢者。

「曼殊尸利！比丘具足如是忍者，則能凈施，應得諸天世等供養。是故曼殊尸利！比丘欲不虛食國人食者、欲破摩羅者、欲超過流轉者、欲順到涅槃者、欲解脫苦者、欲作諸天世等凈施福田者，於此法中應當勤習相應。」

說此言時，三十二千天子法中證見，彼以曼陀羅華、摩訶曼陀羅華而散

【現代漢語翻譯】 現代漢語譯本：喜，因為知道喜不會敗壞，這就是喜覺分（Prīti-sambodhyanga，喜的覺悟支）。曼殊尸利（Mañjuśrī，文殊菩薩）！如果在一切法中心止息，這就是止息覺分（Passaddhi-sambodhyanga，止息的覺悟支）。曼殊尸利！如果知道一切法心不可得，隨順覺悟的緣故，這就是定覺分（Samādhi-sambodhyanga，禪定的覺悟支）。曼殊尸利！如果在一切法中不依賴不住留、不執著不束縛，不見諸法而能夠捨棄，這就是舍覺分（Upekṣā-sambodhyanga，捨棄的覺悟支）。曼殊尸利！應當這樣看待七覺分（Sapta-bodhyanga，七覺悟支）。 『曼殊尸利！如果有人這樣看待四聖諦（catvāri āryasatyāni，佛教的基本教義，即苦、集、滅、道）、四念處（catvāri smṛtyupasthānāni，四種觀禪修習方法，即身、受、心、法）、聖八分道（āryāṣṭāṅgamārga，達到解脫的八個方面，即正見、正思、正語、正業、正命、正精進、正念、正定）、五根（pañca indriyāṇi，信、精進、念、定、慧五種能力）、七覺分，我應當說他們是度脫者，是到達彼岸者，是到達陸地者，是得到安穩者，是得到無畏者，是抖落塵埃者，是無所有者，是沒有慾望煩惱沒有障礙者，是阿羅漢（Arhat，已證得涅槃的修行者），是斷盡煩惱者，是已經完成應該做的事情者，是已經放下重擔者，是已經獲得自身利益者，是已經斷盡所有結縛者，乃至是內心完全自在，獲得殊勝彼岸者，是沙門（Śrāmaṇa，出家修行者），是婆羅門（Brāhmaṇa，印度教的祭司階層，此處指修行者），是能夠度脫者，是度過鞞陀迦（Veḍhaka）者，是輸嚧帝疑夜（Śrotriya）者，是佛（Buddha，覺悟者），是佛子，是奢迦子（Śākya，釋迦族後裔），是踏破刺棘者，是除去陷阱者，是度過陷阱者，是拔出箭鏃者，是遠離熱惱者，是比丘（Bhikṣu，出家男眾），是聖者，是滿足幢者。 『曼殊尸利！比丘如果具足這樣的忍耐，就能夠清凈地佈施，應該得到諸天世人等的供養。因此，曼殊尸利！比丘如果想要不白白吃國人的食物，想要破除摩羅（Māra，魔），想要超越輪迴，想要順利到達涅槃，想要解脫痛苦，想要成為諸天世人等的清凈佈施福田，就應當勤奮修習與此法相應的法門。』 說完這些話的時候，三萬二千天子在佛法中證得了見地，他們用曼陀羅華（Mandārava，天界的鮮花）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）散花。

【English Translation】 English version: 'Joy, because knowing that joy does not decay, this is the Joy Enlightenment Factor (Prīti-sambodhyanga). Mañjuśrī! If in all dharmas the mind ceases, this is the Tranquility Enlightenment Factor (Passaddhi-sambodhyanga). Mañjuśrī! If knowing that the mind is unattainable in all dharmas, due to following enlightenment, this is the Concentration Enlightenment Factor (Samādhi-sambodhyanga). Mañjuśrī! If in all dharmas one does not rely, abide, cling, or bind, and without seeing dharmas, one attains relinquishment, this is the Equanimity Enlightenment Factor (Upekṣā-sambodhyanga). Mañjuśrī! Thus, one should see the Seven Enlightenment Factors (Sapta-bodhyanga).' 'Mañjuśrī! If someone sees the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism: suffering, its origin, its cessation, and the path to its cessation), the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, the four practices of mindfulness: of the body, feelings, mind, and dharmas), the Noble Eightfold Path (āryāṣṭāṅgamārga, the eight aspects leading to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Five Roots (pañca indriyāṇi, the five faculties of faith, effort, mindfulness, concentration, and wisdom), and the Seven Enlightenment Factors in this way, I shall call them a deliverer, one who has reached the other shore, one who has reached dry land, one who has attained peace, one who has attained fearlessness, one who has shaken off the dust, one who is without possessions, one who is without desire, affliction, or obstruction, an Arhat (Arhat, one who has attained Nirvana), one who has exhausted the outflows, one who has done what should be done, one who has completed what has been done, one who has cast off the heavy burden, one who has attained self-benefit, one who has exhausted all fetters, even to the point of being completely free in mind, having attained the supreme other shore, a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), a Brāhmaṇa (Brāhmaṇa, a member of the priestly class in Hinduism, here referring to a spiritual practitioner), one who is able to deliver, one who has crossed the Veḍhaka, one who is a Śrotriya, a Buddha (Buddha, an awakened one), a son of the Buddha, a Śākya (Śākya, a descendant of the Shakya clan), one who has broken through thorns, one who has removed the pit, one who has crossed the pit, one who has pulled out the arrow, one who is free from heat and affliction, a Bhikṣu (Bhikṣu, a Buddhist monk), a noble one, one who has fulfilled the banner.' 'Mañjuśrī! A Bhikṣu who possesses such patience can purify giving and should receive offerings from the worlds of gods and humans. Therefore, Mañjuśrī! If a Bhikṣu wishes not to eat the food of the people of the country in vain, wishes to defeat Māra (Māra, the personification of evil), wishes to transcend the cycle of rebirth, wishes to smoothly reach Nirvana, wishes to be liberated from suffering, wishes to become a pure field of merit for the offerings of the worlds of gods and humans, they should diligently practice the corresponding Dharma in this teaching.' When these words were spoken, thirty-two thousand devas (heavenly beings) attained insight into the Dharma, and they scattered Mandārava flowers (Mandārava, celestial flowers) and Mahāmandārava flowers (Mahāmandārava, great Mandārava flowers).

于佛，說如是言：「大德世尊！若說此法耳得聞者，彼于如來教中，是善出家，何況聞已信解為緣如實奉行？世尊！彼等眾生乃至若聞此說，當得無增上慢。」

爾時曼殊尸利復白佛言：「大德世尊！為說陀羅尼句。以是陀羅尼故，當令菩薩得無著辯，無一聲中而有怖畏，于佛法中出生諸法，信解諸法是一相道。」

如是語已，佛告曼殊尸利童真菩薩言：「曼殊尸利！以彼因緣汝當善聽！今說法門，名雞羅句及種子句。以是法門故，令諸菩薩于諸法中當得明照，速于無生法中得忍。」

曼殊尸利言：「云何名雞羅句、種子句法門？」

佛言：「曼殊尸利！諸眾生一心是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸眾生心皆無所有，攀緣不可得故，彼是此種子句；曼殊尸利！諸眾生心皆同一量，是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸眾生心如虛空量，入于無著平等行故，彼是此種子句。曼殊尸利！諸眾生、一眾生是種子句。」

曼殊尸利言：「何因是種子句？」

佛言：「曼殊尸利！說諸眾生唯是其一，畢竟不生遠離於名，一異不可得故，彼是此種子句。曼殊尸利！欲是雞羅句

【現代漢語翻譯】 現代漢語譯本： 於是，（他）對佛說這樣的話：『大德世尊！如果有人聽聞此法，那麼他在如來的教法中，就是善於出家之人，更何況聽聞之後，信解並以之為緣，如實地奉行？世尊！那些眾生，乃至如果聽聞此說，都將不會有增上慢（未證得道，卻自以為證得）。』 當時，曼殊尸利（Manjushri，文殊菩薩）又對佛說：『大德世尊！請您宣說陀羅尼（Dharani，總持）的語句。因為這個陀羅尼的緣故，應當使菩薩獲得無礙的辯才，在任何聲音中都不會感到怖畏，在佛法中生出諸法，信解諸法都是一相之道。』 說完這些話后，佛告訴曼殊尸利童真菩薩：『曼殊尸利！因為這個因緣，你應當好好聽著！現在宣說一個法門，名為雞羅句（Kilaya-pada）及種子句（Bija-pada）。因為這個法門的緣故，能使諸位菩薩在諸法中獲得明照，迅速在無生法中得到忍（Anutpattika-dharma-kshanti，無生法忍）。』 曼殊尸利問：『怎樣叫做雞羅句、種子句法門？』 佛說：『曼殊尸利！諸眾生一心是種子句。』 曼殊尸利問：『世尊！什麼因緣是種子句？』 佛說：『曼殊尸利！諸眾生的心都是空無所有，因為攀緣是不可得的，所以它是種子句；曼殊尸利！諸眾生的心都是同一量，是種子句。』 曼殊尸利問：『世尊！什麼因緣是種子句？』 佛說：『曼殊尸利！諸眾生的心如同虛空一樣廣大，進入無著的平等行中，所以它是種子句。曼殊尸利！諸眾生、一個眾生是種子句。』 曼殊尸利問：『什麼因緣是種子句？』 佛說：『曼殊尸利！說諸眾生唯是其一，畢竟不生，遠離於名，一和異都不可得，所以它是種子句。曼殊尸利！欲是雞羅句（Kilaya-pada）。』

【English Translation】 English version: Then, (he) said to the Buddha, 'Greatly Virtuous World Honored One! If someone hears this Dharma, then in the Tathagata's (如來) teachings, they are good at renouncing the household life, how much more so if they hear it, believe and understand it, and based on that, truly practice it? World Honored One! Those beings, even if they hear this teaching, will not have increased arrogance (thinking they have attained what they have not).' At that time, Manjushri (曼殊尸利) again said to the Buddha, 'Greatly Virtuous World Honored One! Please explain the phrases of the Dharani (陀羅尼). Because of this Dharani, it should enable Bodhisattvas to obtain unobstructed eloquence, to not feel fear in any sound, to generate all Dharmas within the Buddha Dharma, and to believe and understand that all Dharmas are the path of one aspect.' After saying these words, the Buddha told the Bodhisattva Manjushri, 'Manjushri! Because of this cause and condition, you should listen well! Now I will explain a Dharma gate, called Kilaya-pada (雞羅句) and Bija-pada (種子句). Because of this Dharma gate, it can enable all Bodhisattvas to obtain clear illumination in all Dharmas, and quickly obtain forbearance (Anutpattika-dharma-kshanti, 無生法忍) in the unproduced Dharma.' Manjushri asked, 'What is called the Kilaya-pada and Bija-pada Dharma gate?' The Buddha said, 'Manjushri! The one mind of all beings is the Bija-pada.' Manjushri asked, 'World Honored One! What cause and condition is the Bija-pada?' The Buddha said, 'Manjushri! The minds of all beings are empty and without substance, because grasping is unattainable, therefore it is the Bija-pada; Manjushri! The minds of all beings are of the same measure, it is the Bija-pada.' Manjushri asked, 'World Honored One! What cause and condition is the Bija-pada?' The Buddha said, 'Manjushri! The minds of all beings are as vast as space, entering into the unobstructed and equal practice, therefore it is the Bija-pada. Manjushri! All beings, one being is the Bija-pada.' Manjushri asked, 'What cause and condition is the Bija-pada?' The Buddha said, 'Manjushri! Saying that all beings are only one, ultimately unproduced, separated from names, one and different are unattainable, therefore it is the Bija-pada. Manjushri! Desire is the Kilaya-pada (雞羅句).'

。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！欲不可動，於法界住，以不住故；彼不動搖，本性離故；彼是此雞羅句。曼殊尸利！瞋是金剛句。」

曼殊尸利言：「世尊！何因是金剛句？」

佛言：「曼殊尸利！瞋不可破亦不可斷，如彼金剛不破不斷。如是如是。曼殊尸利！諸法亦皆不破不斷，諸事不成就故，彼是此金剛句。曼殊尸利！癡是智句。」

曼殊尸利言：「世尊！何因是智句？」

佛言：「曼殊尸利！即此諸法轉滅于智，遠離無智，如彼虛空非智具足，亦非無智具足。如是如是。曼殊尸利！諸法非智具足，亦非無智具足。智與無智及所應知，本性寂靜故，彼是此智句。曼殊尸利！色是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！如彼天帝門橛不動不搖，以善住故。如是如是。曼殊尸利！諸法於法界住，以不住故，彼亦無去無來、無取無舍，亦不於他有所行作。以住無住處故，彼是此雞羅句。曼殊尸利！受是寂靜句。」

曼殊尸利言：「世尊！何因是寂靜句？」

佛言：「曼殊尸利！諸受本性寂靜，不內不外、不東方不南方、不西方不北方、不下方不上方、不十方中。曼殊尸利！若樂受

【現代漢語翻譯】 現代漢語譯本 曼殊室利（Manjushri，文殊菩薩）說：『世尊！什麼因緣是雞羅句（Kilaya-pada，門閂句）？』 佛說：『曼殊室利！慾望不可動搖，安住在法界中，因為不住的緣故；它不動搖，因為本性遠離的緣故；這就是雞羅句。曼殊室利！嗔恨是金剛句（Vajra-pada，金剛句）。』 曼殊室利說：『世尊！什麼因緣是金剛句？』 佛說：『曼殊室利！嗔恨不可破也不可斷，如同金剛一樣不破不斷。就是這樣，就是這樣。曼殊室利！諸法也都是不破不斷的，因為諸事不成就的緣故，這就是金剛句。曼殊室利！愚癡是智句（Jnana-pada，智慧句）。』 曼殊室利說：『世尊！什麼因緣是智句？』 佛說：『曼殊室利！就是這些法轉滅于智慧，遠離無智，如同虛空一樣非智慧具足，也非無智具足。就是這樣，就是這樣。曼殊室利！諸法非智慧具足，也非無智具足。智慧與無智以及所應知，本性都是寂靜的緣故，這就是智句。曼殊室利！色是雞羅句。』 曼殊室利說：『世尊！什麼因緣是雞羅句？』 佛說：『曼殊室利！如同天帝（Deva，天神）的門閂一樣不動不搖，因為善於安住的緣故。就是這樣，就是這樣。曼殊室利！諸法安住在法界中，因為不住的緣故，它也沒有去來、沒有取捨，也不在其他地方有所行作。因為安住在無住之處的緣故，這就是雞羅句。曼殊室利！受是寂靜句（Shanti-pada，寂靜句）。』 曼殊室利說：『世尊！什麼因緣是寂靜句？』 佛說：『曼殊室利！諸受的本性是寂靜的，不在內不在外、不在東方不在南方、不在西方不在北方、不在下方不在上方、不在十方之中。曼殊室利！如果樂受

【English Translation】 English version Manjushri (Manjushri, Bodhisattva of Wisdom) said: 'World Honored One! What is the cause of Kilaya-pada (Kilaya-pada, Door-bolt Phrase)?' The Buddha said: 'Manjushri! Desire is immovable, abiding in the Dharmadhatu (Dharmadhatu, the realm of Dharma), because of non-abiding; it does not waver, because its inherent nature is detached; that is this Kilaya-pada. Manjushri! Anger is Vajra-pada (Vajra-pada, Diamond Phrase).' Manjushri said: 'World Honored One! What is the cause of Vajra-pada?' The Buddha said: 'Manjushri! Anger cannot be broken nor severed, just like a vajra (vajra, diamond scepter) that is neither broken nor severed. Thus, thus. Manjushri! All dharmas (dharmas, phenomena) are also neither broken nor severed, because all matters are not accomplished; that is this Vajra-pada. Manjushri! Ignorance is Jnana-pada (Jnana-pada, Wisdom Phrase).' Manjushri said: 'World Honored One! What is the cause of Jnana-pada?' The Buddha said: 'Manjushri! It is these dharmas that are transformed and extinguished into wisdom, being far from non-wisdom, just like space that is neither complete with wisdom nor complete with non-wisdom. Thus, thus. Manjushri! All dharmas are neither complete with wisdom nor complete with non-wisdom. Wisdom and non-wisdom, as well as what should be known, are inherently tranquil; that is this Jnana-pada. Manjushri! Form is Kilaya-pada.' Manjushri said: 'World Honored One! What is the cause of Kilaya-pada?' The Buddha said: 'Manjushri! Like the door-bolt of the Deva (Deva, god) Emperor, it is immovable and unwavering, because it abides well. Thus, thus. Manjushri! All dharmas abide in the Dharmadhatu, because of non-abiding; it also has no going or coming, no taking or discarding, nor does it perform any actions elsewhere. Because it abides in a place of non-abiding, that is this Kilaya-pada. Manjushri! Sensation is Shanti-pada (Shanti-pada, Tranquility Phrase).' Manjushri said: 'World Honored One! What is the cause of Shanti-pada?' The Buddha said: 'Manjushri! The inherent nature of all sensations is tranquil, neither inside nor outside, neither east nor south, neither west nor north, neither below nor above, not in the ten directions. Manjushri! If there is pleasant sensation

在內者，眾生應一向樂。曼殊尸利！若苦受在內者，眾生應一向苦。曼殊尸利！若不苦不樂受在內者，眾生應一向癡。曼殊尸利！是故諸受不內不外、不東方不南方、不西方不北方、不下方不上方、不十方中可得。是故諸眾生等皆似草木及壁，本性不生不滅故，彼是此寂靜句。曼殊尸利！想是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！分別起想不如實生，空拳相似如焰自相，本性離故，彼是此種子句。曼殊尸利！行是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！不正思惟故而生於行，諸數已離無數過數，如芭蕉實。曼殊尸利！如芭蕉實畢竟自無，以不可得、本性不生。如是如是。曼殊尸利！諸法本性自離，名已離故，彼是此種子句。曼殊尸利！識是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！識如幻相不生不出，空無相、無自性、無狀貌如虛空，以五指托畫故，彼是此種子句。曼殊尸利！色是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！不生諸色故。曼殊尸利！如影雖見而無所有。如是如是。曼殊尸利！諸色雖見而無所有，唯迷惑眼、唯

【現代漢語翻譯】 現代漢語譯本：如果感受存在於內在，眾生應該總是快樂。曼殊尸利（Manjushri，文殊菩薩）！如果痛苦的感受存在於內在，眾生應該總是痛苦。曼殊尸利（Manjushri，文殊菩薩）！如果不苦不樂的感受存在於內在，眾生應該總是愚癡。曼殊尸利（Manjushri，文殊菩薩）！因此，這些感受既不在內也不在外，不在東方也不在南方，不在西方也不在北方，不在下方也不在上方，在十方之中都不可得。因此，所有眾生都像草木和墻壁一樣，本性不生不滅，這就是寂靜之句。曼殊尸利（Manjushri，文殊菩薩）！想是種子句。

曼殊尸利（Manjushri，文殊菩薩）說：『世尊！什麼因緣是種子句？』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！分別產生想，不如實而生，像空拳一樣，像火焰的自相一樣，本性是遠離的，這就是種子句。曼殊尸利（Manjushri，文殊菩薩）！行是種子句。』

曼殊尸利（Manjushri，文殊菩薩）說：『世尊！什麼因緣是種子句？』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！由於不正思惟而產生行，諸數已經遠離無數過數，像芭蕉的果實一樣。曼殊尸利（Manjushri，文殊菩薩）！像芭蕉的果實一樣，畢竟是空的，因為不可得，本性不生。就是這樣，就是這樣。曼殊尸利（Manjushri，文殊菩薩）！諸法的本性是遠離的，名字已經遠離，這就是種子句。曼殊尸利（Manjushri，文殊菩薩）！識是種子句。』

曼殊尸利（Manjushri，文殊菩薩）說：『世尊！什麼因緣是種子句？』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！識像幻象一樣，不生不出，空無相、無自性、無狀貌，像虛空一樣，因為用五指托畫的緣故，這就是種子句。曼殊尸利（Manjushri，文殊菩薩）！色是種子句。』

曼殊尸利（Manjushri，文殊菩薩）說：『世尊！什麼因緣是種子句？』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！因為不生諸色。曼殊尸利（Manjushri，文殊菩薩）！像影子一樣，雖然看見了，但什麼也沒有。就是這樣，就是這樣。曼殊尸利（Manjushri，文殊菩薩）！諸色雖然看見了，但什麼也沒有，只是迷惑了眼睛，只是……』

【English Translation】 English version: If feeling were internal, beings should always be happy. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! If painful feeling were internal, beings should always be in pain. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! If neither painful nor pleasant feeling were internal, beings should always be deluded. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Therefore, these feelings are neither internal nor external, neither in the east nor in the south, neither in the west nor in the north, neither below nor above, and cannot be found in the ten directions. Therefore, all beings are like grass and trees and walls, their inherent nature is neither arising nor ceasing, hence, this is the sentence of quiescence. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Conception is the seed-sentence.

Manjushri (文殊菩薩, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?'

The Buddha said: 'Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Discriminatory arising of conception is not truly born, similar to an empty fist, like the self-nature of a flame, because its inherent nature is detached, hence, this is the seed-sentence. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Volition is the seed-sentence.'

Manjushri (文殊菩薩, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?'

The Buddha said: 'Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Due to improper thinking, volition arises, the numbers have departed from countless excessive numbers, like the fruit of a banana tree. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Like the fruit of a banana tree, it is ultimately non-existent, because it is unattainable, its inherent nature is unborn. Thus, thus. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! The inherent nature of all dharmas is detached, the name has already departed, hence, this is the seed-sentence. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Consciousness is the seed-sentence.'

Manjushri (文殊菩薩, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?'

The Buddha said: 'Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Consciousness is like an illusion, neither arising nor emerging, empty, without characteristics, without self-nature, without form, like empty space, because it is supported and drawn by five fingers, hence, this is the seed-sentence. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Form is the seed-sentence.'

Manjushri (文殊菩薩, Bodhisattva of Wisdom) said: 'World-Honored One! What cause is the seed-sentence?'

The Buddha said: 'Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Because forms do not arise. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Like a shadow, although seen, it is without substance. Thus, thus. Manjushri (文殊菩薩, Bodhisattva of Wisdom)! Although forms are seen, they are without substance, only deceiving the eyes, only...'

迷惑心，虛妄不實法故，彼是此種子句。曼殊尸利！聲是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法無種種無種種相。曼殊尸利！諸聲無二，所有語道亦如山鳴響故，彼是此種子句。曼殊尸利！香是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法不嗅，本性頑鈍等於虛空，鼻香嗅者不可得故，彼是此種子句。曼殊尸利！味是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！味界即不可思，味不可識遠離於識，本來自性離故，彼是此種子句。曼殊尸利！觸是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法不可觸著，如虛空離故、善壞身故、觸不起作故、觸自離故，彼是此種子句。曼殊尸利！法是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法無心離心，自性不成、離名離相，如法界本性故，彼是此種子句。曼殊尸利！地是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法無堅無軟、虛妄和合，人以為堅，彼是此種子句。曼殊尸利！水是種子句。

【現代漢語翻譯】 現代漢語譯本：『迷惑心』，因為是虛妄不實的法，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！聲音是種子句。 曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法沒有種種，也沒有種種相。曼殊尸利（Manjushri，文殊菩薩）！諸聲沒有二元性，所有語言之道也像山谷的迴響一樣，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！香是種子句。』 曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法不可嗅聞，其本性頑鈍，等同於虛空，鼻和香的嗅聞者都不可得，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！味是種子句。』 曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊尸利（Manjushri，文殊菩薩）！味界是不可思議的，味不可被識別，遠離於識，其本來自性就是分離的，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！觸是種子句。』 曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法不可觸控執著，如同虛空般分離，善於壞滅身體，觸既不生起也不造作，觸自身就是分離的，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！法是種子句。』 曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法沒有心，遠離心，自性不能成立，遠離名稱和相狀，如同法界的本性一樣，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！地是種子句。』 曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法沒有堅硬也沒有柔軟，是虛妄的和合，人們認為它是堅硬的，所以它是種子句。曼殊尸利（Manjushri，文殊菩薩）！水是種子句。

【English Translation】 English version: 'Deluded mind,' because it is a false and unreal dharma, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Sound is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas have no variety and no various characteristics. Manjushri (Manjushri, the Bodhisattva of Wisdom)! All sounds are non-dual, and all paths of speech are like echoes in the mountains, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Smell is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas cannot be smelled, their inherent nature is dull, equal to space, and the nose and the smeller of smell are unobtainable, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Taste is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! The realm of taste is inconceivable, taste cannot be recognized, it is far from consciousness, and its inherent nature is separate, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Touch is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas cannot be touched or clung to, like space they are separate, good at destroying the body, touch neither arises nor creates, touch itself is separate, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Dharma is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas have no mind, are separate from mind, their inherent nature cannot be established, they are separate from name and form, like the inherent nature of the dharma realm, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Earth is a seed syllable.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said: 'World Honored One! What cause is a seed syllable?' The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! All dharmas are neither hard nor soft, they are a false combination, people consider it to be hard, therefore it is a seed syllable. Manjushri (Manjushri, the Bodhisattva of Wisdom)! Water is a seed syllable.'

」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法無濕無雜無膩，如炎網故，彼是此種子句。曼殊尸利！火是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法無暖無熱，其已舍離，自性寂靜無實無生，以顛倒分別故，彼是此種子句。曼殊尸利！風是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法無著無礙、無急行無自性，風道已過不吹動故，彼是此種子句。曼殊尸利！佛是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法不作覺者，不覺、不隨順覺、不等覺，以覺離故，彼是此種子句。曼殊尸利！法是種子句。」

曼殊尸利言：「世尊！何因是種子句？」

佛言：「曼殊尸利！諸法不斷不破、離斷離破，無名無相、離名離相，亦無自性，語道已過故，彼是此種子句。曼殊尸利！僧是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！不住聖眾如法界際，持戒破戒平等故、定亂平等故、智無智平等故、解脫煩惱平等故，于諸法中無所安住，以處非處不可得故，彼是此雞羅句。曼殊尸利！諸法境界

【現代漢語翻譯】 現代漢語譯本 曼殊室利（Manjushri，文殊菩薩）問：『世尊！什麼因是種子句？』 佛說：『曼殊室利！諸法沒有濕潤、沒有混雜、沒有粘膩，如同火焰之網，因此，那是種子句。曼殊室利！火是種子句。』 曼殊室利問：『世尊！什麼因是種子句？』 佛說：『曼殊室利！諸法沒有溫暖、沒有熱度，已經舍離，自性寂靜，無實無生，因為顛倒分別的緣故，那是種子句。曼殊室利！風是種子句。』 曼殊室利問：『世尊！什麼因是種子句？』 佛說：『曼殊室利！諸法沒有執著、沒有障礙，沒有急速執行，沒有自性，風的道路已經過去，不再吹動，因此，那是種子句。曼殊室利！佛是種子句。』 曼殊室利問：『世尊！什麼因是種子句？』 佛說：『曼殊室利！諸法不作為覺悟者，不覺悟、不隨順覺悟、不平等覺悟，因為覺悟已經遠離，因此，那是種子句。曼殊室利！法是種子句。』 曼殊室利問：『世尊！什麼因是種子句？』 佛說：『曼殊室利！諸法不斷不破、遠離斷裂遠離破滅，沒有名稱沒有相狀、遠離名稱遠離相狀，也沒有自性，語言的道路已經過去，因此，那是種子句。曼殊室利！僧是雞羅句。』 曼殊室利問：『世尊！什麼因是雞羅句？』 佛說：『曼殊室利！不住于聖眾，如同法界邊際，持戒和破戒平等、禪定和散亂平等、智慧和無智平等、解脫和煩惱平等，在諸法中無所安住，因為處與非處不可得，因此，那是雞羅句。曼殊室利！諸法境界』

【English Translation】 English version Manjushri (Manjushri, Bodhisattva of Wisdom) said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are without wetness, without mixture, without stickiness, like a net of flames, therefore, that is the seed-syllable. Manjushri! Fire is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are without warmth, without heat, having already abandoned, their self-nature is tranquil, without reality, without arising, because of inverted discrimination, that is the seed-syllable. Manjushri! Wind is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are without attachment, without obstruction, without rapid movement, without self-nature, the path of the wind has passed, no longer blowing, therefore, that is the seed-syllable. Manjushri! Buddha is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas do not act as an Awakened One, not awakened, not following awakening, not unequally awakened, because awakening has departed, therefore, that is the seed-syllable. Manjushri! Dharma is the seed-syllable.' Manjushri said: 'World Honored One! What cause is the seed-syllable?' The Buddha said: 'Manjushri! All dharmas are not cut, not broken, separated from cutting, separated from breaking, without name, without form, separated from name, separated from form, also without self-nature, the path of language has passed, therefore, that is the seed-syllable. Manjushri! Sangha is the Kilaya-syllable.' Manjushri said: 'World Honored One! What cause is the Kilaya-syllable?' The Buddha said: 'Manjushri! Not abiding in the holy assembly, like the boundary of the Dharma-realm, upholding precepts and breaking precepts are equal, samadhi and distraction are equal, wisdom and non-wisdom are equal, liberation and affliction are equal, in all dharmas there is nothing to abide in, because place and non-place are unattainable, therefore, that is the Kilaya-syllable. Manjushri! The realm of all dharmas'

是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法如虛空境界、不可思境界。諸境界斷、無諸事物，其中空虛斷，不可得故，彼是此雞羅句。曼殊尸利！諸法無攀緣是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法無住處，無依倚故，彼是此雞羅句。曼殊尸利！諸法不破是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法不可見，以無色不可見故，不可斷不可破、不可得不可著、不可解脫故，彼是此雞羅句。曼殊尸利！諸法不取不捨是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法等歸於如、等合法界，彼不起取、彼不捨出，不求不願諸愿已斷，本性寂靜等虛空故，彼是此雞羅句。曼殊尸利！諸法無咎是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法無垢亦無所有，清凈光顯最善清凈，如虛空清凈故，罪不可得故無咎，彼是此雞羅句。曼殊尸利！諸法無住處是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法無事，寂靜無住持故，彼是此雞羅

【現代漢語翻譯】 現代漢語譯本：是『雞羅句』（Kilokoti，意義不明）。」

曼殊尸利（Manjushri，文殊菩薩）問：「世尊！什麼因緣是『雞羅句』？」

佛說：「曼殊尸利！諸法如同虛空境界，是不可思議的境界。諸境界斷絕，沒有諸事物，其中空虛斷絕，不可得，所以這是『雞羅句』。曼殊尸利！諸法沒有攀緣是『雞羅句』。」

曼殊尸利問：「世尊！什麼因緣是『雞羅句』？」

佛說：「曼殊尸利！諸法沒有住處，沒有依倚，所以這是『雞羅句』。曼殊尸利！諸法不可破是『雞羅句』。」

曼殊尸利問：「世尊！什麼因緣是『雞羅句』？」

佛說：「曼殊尸利！諸法不可見，因為沒有色，所以不可見；不可斷，不可破，不可得，不可著，不可解脫，所以這是『雞羅句』。曼殊尸利！諸法不取不捨是『雞羅句』。」

曼殊尸利問：「世尊！什麼因緣是『雞羅句』？」

佛說：「曼殊尸利！諸法平等歸於如（Tathata，真如），平等符合法界（Dharmadhatu，一切法的總稱），在那裡不起取，在那裡不捨出，不求不願，諸愿已經斷絕，本性寂靜如同虛空，所以這是『雞羅句』。曼殊尸利！諸法沒有過失是『雞羅句』。」

曼殊尸利問：「世尊！什麼因緣是『雞羅句』？」

佛說：「曼殊尸利！諸法沒有垢染也沒有所有，清凈光明顯現，最為清凈，如同虛空清凈，所以罪過不可得，所以沒有過失，這是『雞羅句』。曼殊尸利！諸法沒有住處是『雞羅句』。」

曼殊尸利問：「世尊！什麼因緣是『雞羅句』？」

佛說：「曼殊尸利！諸法沒有事情，寂靜沒有住持，所以這是『雞羅

【English Translation】 English version: is 『Kilokoti』 (meaning unknown).』

Manjushri (Bodhisattva Manjushri) said: 『World Honored One! What is the cause of 『Kilokoti』?』

The Buddha said: 『Manjushri! All dharmas are like the realm of emptiness, an inconceivable realm. All realms are cut off, there are no things, and the emptiness within is cut off, unattainable, therefore this is 『Kilokoti』. Manjushri! All dharmas without clinging are 『Kilokoti』.』

Manjushri said: 『World Honored One! What is the cause of 『Kilokoti』?』

The Buddha said: 『Manjushri! All dharmas have no dwelling place, no reliance, therefore this is 『Kilokoti』. Manjushri! All dharmas are unbreakable, this is 『Kilokoti』.』

Manjushri said: 『World Honored One! What is the cause of 『Kilokoti』?』

The Buddha said: 『Manjushri! All dharmas are invisible, because they have no form and are therefore invisible; they cannot be cut off, cannot be broken, cannot be attained, cannot be attached to, cannot be liberated, therefore this is 『Kilokoti』. Manjushri! All dharmas neither grasping nor abandoning are 『Kilokoti』.』

Manjushri said: 『World Honored One! What is the cause of 『Kilokoti』?』

The Buddha said: 『Manjushri! All dharmas equally return to Suchness (Tathata), equally conform to the Dharmadhatu (the totality of all dharmas), where there is no arising of grasping, where there is no abandoning, no seeking, no wishing, all wishes are already cut off, the original nature is tranquil like emptiness, therefore this is 『Kilokoti』. Manjushri! All dharmas are without fault, this is 『Kilokoti』.』

Manjushri said: 『World Honored One! What is the cause of 『Kilokoti』?』

The Buddha said: 『Manjushri! All dharmas are without defilement and without possession, pure light manifests, most supremely pure, like the purity of emptiness, therefore faults are unattainable, therefore there is no fault, this is 『Kilokoti』. Manjushri! All dharmas have no dwelling place, this is 『Kilokoti』.』

Manjushri said: 『World Honored One! What is the cause of 『Kilokoti』?』

The Buddha said: 『Manjushri! All dharmas are without affairs, tranquil without sustenance, therefore this is 『Kilo

句。曼殊尸利！諸法無學是雞羅句。」

曼殊尸利言：「世尊！何因是雞羅句？」

佛言：「曼殊尸利！諸法無學，彼不應學、不應修、不應思、不應念、不應住、不應發、不應行、不應斷、不應證、不應說、不應顯、不應求、不施設名、不開不淺、不生不滅、不洗非不凈、不分別說、不眾言說、不攀緣、不執取、不脫不棄不捨。何以故？曼殊尸利！諸法畢竟已舍，本性不取常是棄捨，彼非智所行，非無智所行故，彼是此雞羅句。」

佛說諸法本無經卷中 大正藏第 15 冊 No. 0651 佛說諸法本無經

佛說諸法本無經卷下

隋天竺三藏阇那崛多譯

爾時曼殊尸利童真復白佛言：「世尊！我欲說雞羅句。」

佛言：「曼殊尸利！汝可辯說。」

曼殊尸利言：「世尊！諸眾生得到菩提是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「諸法不到、不普到、不順到、已離到，非證時、非不證時，過智離到故，彼是此雞羅句。世尊！諸眾生得到遍智是雞羅句。」

佛言：「曼殊尸利！何因諸眾生得到遍智是雞羅句？」

曼殊尸利言：「世尊！諸種諸處無諸眾生，順到遍智自性故，名得到遍智。世尊！其遍智者

【現代漢語翻譯】 現代漢語譯本： 佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法的無學狀態就是雞羅句。』

曼殊尸利（Manjushri，文殊菩薩）問：『世尊！什麼原因導致它是雞羅句？』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！諸法處於無學狀態，對於這種狀態，不應該學習、不應該修習、不應該思考、不應該憶念、不應該安住、不應該發起、不應該行動、不應該斷除、不應該證得、不應該宣說、不應該顯現、不應該尋求、不施加任何名稱，它既非不深奧也非淺顯，不生不滅，不洗滌也非不乾淨，不分別解說，不以眾多言語表達，不攀緣，不執取，不脫離也不拋棄不捨棄。為什麼呢？曼殊尸利（Manjushri，文殊菩薩）！諸法畢竟已經被捨棄，其本性是不取，永遠是棄捨的狀態，它不是智慧所能達到的境界，也不是無智慧所能達到的境界，所以，這就是雞羅句。』

《佛說諸法本無經》卷中 大正藏第 15 冊 No. 0651 《佛說諸法本無經》

《佛說諸法本無經》卷下

隋朝天竺三藏阇那崛多譯

這時，曼殊尸利（Manjushri，文殊菩薩）童真再次對佛說：『世尊！我想說雞羅句。』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！你可以辯說。』

曼殊尸利（Manjushri，文殊菩薩）說：『世尊！所有眾生得到菩提就是雞羅句。』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！什麼原因導致它是雞羅句？』

曼殊尸利（Manjushri，文殊菩薩）說：『諸法不到達、不普遍到達、不順應到達、已經脫離到達，非證悟之時，也非未證悟之時，超越智慧而脫離到達，所以，這就是雞羅句。世尊！所有眾生得到遍智就是雞羅句。』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！什麼原因導致所有眾生得到遍智就是雞羅句？』

曼殊尸利（Manjushri，文殊菩薩）說：『世尊！各種種類各種處所都沒有眾生，順應到達遍智的自性，所以，名為得到遍智。世尊！那遍智者』

【English Translation】 English version: The Buddha said: 'Manjushri! The non-learning of all dharmas is the Kilokoti.'

Manjushri said: 'World Honored One! What is the cause of it being the Kilokoti?'

The Buddha said: 'Manjushri! All dharmas are in a state of non-learning; one should not learn, should not cultivate, should not think, should not remember, should not abide, should not initiate, should not act, should not cut off, should not attain, should not speak, should not reveal, should not seek, should not apply names, neither not deep nor shallow, neither arising nor ceasing, neither washing nor not impure, not separately explaining, not speaking with many words, not clinging, not grasping, not escaping, not abandoning, not relinquishing. Why? Manjushri! All dharmas have ultimately been relinquished, their inherent nature is non-grasping, and they are always in a state of relinquishment. It is not the realm of wisdom, nor is it the realm of non-wisdom; therefore, it is the Kilokoti.'

The Sutra of the Buddha's Discourse on the Fundamental Non-Existence of All Dharmas, Scroll Middle Taisho Tripitaka Volume 15, No. 0651, The Sutra of the Buddha's Discourse on the Fundamental Non-Existence of All Dharmas

The Sutra of the Buddha's Discourse on the Fundamental Non-Existence of All Dharmas, Scroll Lower

Translated by Tripitaka Master Jnanagupta of Tianzhu (India) during the Sui Dynasty

At that time, Manjushri, the pure youth, again said to the Buddha: 'World Honored One! I wish to speak of the Kilokoti.'

The Buddha said: 'Manjushri! You may explain.'

Manjushri said: 'World Honored One! All sentient beings attaining Bodhi is the Kilokoti.'

The Buddha said: 'Manjushri! What is the cause of it being the Kilokoti?'

Manjushri said: 'Dharmas neither arrive, nor universally arrive, nor conformingly arrive, already departed from arriving, neither the time of realization, nor the time of non-realization, surpassing wisdom and departing from arriving; therefore, it is the Kilokoti. World Honored One! All sentient beings attaining omniscience is the Kilokoti.'

The Buddha said: 'Manjushri! What is the cause of all sentient beings attaining omniscience being the Kilokoti?'

Manjushri said: 'World Honored One! In various kinds and various places, there are no sentient beings; conforming to the nature of arriving at omniscience, therefore, it is named attaining omniscience. World Honored One! That omniscient one'

，無有得到相應現住。何以故？世尊！眾生自性即遍智故，彼是此雞羅句。世尊！諸眾生具足遍智是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸法無自離自，無自性等順，至於如、遍智本性一性相故，彼是此雞羅句。世尊！諸眾生無量具足是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸眾生過算離數，若如是知彼不可量，如虛空量故，彼是此雞羅句。世尊！諸眾生菩提場是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！菩提場者是何句義？」

佛言：「曼殊尸利！菩提場者，諸法寂靜場、諸法無生場、諸法無所有場、諸法不可取場、諸法無自性場。曼殊尸利！此是菩提場句義。」

曼殊尸利言：「世尊！諸眾生不常入此場耶？」

佛言：「如是如是。曼殊尸利！」

曼殊尸利言：「世尊！以此因緣，諸眾生菩提場是雞羅句。世尊！諸眾生得忍是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸眾生是無盡法、無滅法、不生法，名相已離、順入平等忍故，彼是此雞羅句。世尊！諸眾生無著辯是雞羅句。」

【現代漢語翻譯】 現代漢語譯本： 『沒有得到相應的安住。』為什麼呢？世尊！因為眾生的自性就是遍智的緣故，『彼是此雞羅句（Kilakuta，意為要點、關鍵）。』世尊！一切眾生都具足遍智，這就是雞羅句。」

佛說：『曼殊尸利（Manjushri，文殊菩薩）！什麼因緣是雞羅句呢？』

曼殊尸利說：『世尊！諸法沒有離開其自身，沒有自性，平等順應，達到如如、遍智的本性，具有同一體性，『彼是此雞羅句。』世尊！一切眾生都具足無量功德，這就是雞羅句。』

佛說：『曼殊尸利！什麼因緣是雞羅句呢？』

曼殊尸利說：『世尊！諸眾生超越算計和數量，如果這樣認知他們，便是不可計量的，如同虛空的量一樣，『彼是此雞羅句。』世尊！一切眾生的菩提場（Bodhimanda，證悟之地）就是雞羅句。』

佛說：『曼殊尸利！什麼因緣是雞羅句呢？』

曼殊尸利說：『世尊！菩提場是什麼句義呢？』

佛說：『曼殊尸利！菩提場就是諸法寂靜的場所、諸法不生的場所、諸法無所有的場所、諸法不可執取的場所、諸法無自性的場所。曼殊尸利！這就是菩提場的句義。』

曼殊尸利說：『世尊！一切眾生不是經常進入這個場所嗎？』

佛說：『是的，是的。曼殊尸利！』

曼殊尸利說：『世尊！因為這個因緣，一切眾生的菩提場就是雞羅句。世尊！一切眾生獲得忍辱就是雞羅句。』

佛說：『曼殊尸利！什麼因緣是雞羅句呢？』

曼殊尸利說：『世尊！一切眾生是無盡之法、無滅之法、不生之法，名稱和相狀已經脫離，順應進入平等的忍辱，『彼是此雞羅句。』世尊！一切眾生的無礙辯才就是雞羅句。』

【English Translation】 English version: 『There is no corresponding present abiding obtained.』 Why is that? World Honored One! Because the self-nature of sentient beings is omniscient, 『that is this Kilakuta (key point, crux).』 World Honored One! All sentient beings possess omniscience; that is Kilakuta.』

The Buddha said, 『Manjushri! What is the cause for Kilakuta?』

Manjushri said, 『World Honored One! All dharmas do not depart from themselves, are without self-nature, equally compliant, reaching the suchness and the nature of omniscience, having the same essence; 『that is this Kilakuta.』 World Honored One! All sentient beings possess immeasurable qualities; that is Kilakuta.』

The Buddha said, 『Manjushri! What is the cause for Kilakuta?』

Manjushri said, 『World Honored One! Sentient beings are beyond calculation and number. If they are known as such, they are immeasurable, like the measure of space; 『that is this Kilakuta.』 World Honored One! The Bodhimanda (place of enlightenment) of all sentient beings is Kilakuta.』

The Buddha said, 『Manjushri! What is the cause for Kilakuta?』

Manjushri said, 『World Honored One! What is the meaning of the term Bodhimanda?』

The Buddha said, 『Manjushri! Bodhimanda is the place of quiescence of all dharmas, the place of non-arising of all dharmas, the place of non-existence of all dharmas, the place of non-grasping of all dharmas, the place of selflessness of all dharmas. Manjushri! This is the meaning of the term Bodhimanda.』

Manjushri said, 『World Honored One! Do not all sentient beings constantly enter this place?』

The Buddha said, 『So it is, so it is. Manjushri!』

Manjushri said, 『World Honored One! Because of this cause, the Bodhimanda of all sentient beings is Kilakuta. World Honored One! The attainment of forbearance by all sentient beings is Kilakuta.』

The Buddha said, 『Manjushri! What is the cause for Kilakuta?』

Manjushri said, 『World Honored One! All sentient beings are the Dharma of endlessness, the Dharma of non-cessation, the Dharma of non-arising, names and forms have been abandoned, compliant entry into equal forbearance; 『that is this Kilakuta.』 World Honored One! The unobstructed eloquence of all sentient beings is Kilakuta.』

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！若諸眾生有如是辯，彼於十方皆無所有，無著無障平等順到。世尊！諸辯已離、自相不住故彼無所著。世尊！以此因緣彼是此雞羅句。世尊！諸眾生得陀羅尼是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸眾生想持諸眾生色、聲、香、味、觸等，不實顛倒，分別取相故，彼是此雞羅句。世尊！諸眾生慈心是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸眾生非眾生，本性不瞋，于瞋與慈而不分別，平等得到故，彼是此雞羅句。世尊！諸眾生大悲具足，是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸眾生本性無作及無作者，如來平等不過大悲，自性具足故，彼是此雞羅句。世尊！諸眾生得三摩地是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸眾生本性入定，無散亂、無略攝、無異緣，本性不生畢竟入定，攀緣離故。世尊！若諸眾生因於攀緣而有識知，彼攀緣中則無有識。何以故？世尊！其攀緣識唸唸速滅故，彼是此雞羅句。」

佛言：「曼殊尸利！諸眾生不種

【現代漢語翻譯】 現代漢語譯本 佛說：『曼殊尸利（Manjushri，文殊菩薩）！什麼因緣是雞羅句？』 曼殊尸利說：『世尊！如果眾生有這樣的辯才，他們對於十方世界都無所執著，沒有障礙，平等順利地到達。世尊！因為各種辯才已經脫離了自身固有的相狀，所以他們無所執著。世尊！因為這個因緣，那就是雞羅句。世尊！眾生獲得陀羅尼（dharani，總持）就是雞羅句。』 佛說：『曼殊尸利！什麼因緣是雞羅句？』 曼殊尸利說：『世尊！眾生執著于眾生的色、聲、香、味、觸等，這些都是不真實的顛倒妄想，因為分別執取這些相狀，所以那就是雞羅句。世尊！眾生的慈心就是雞羅句。』 佛說：『曼殊尸利！什麼因緣是雞羅句？』 曼殊尸利說：『世尊！眾生並非真正的眾生，他們的本性不嗔恨，對於嗔恨和慈悲也不加以分別，平等地達到，所以那就是雞羅句。世尊！眾生具備大悲心，就是雞羅句。』 佛說：『曼殊尸利！什麼因緣是雞羅句？』 曼殊尸利說：『世尊！眾生的本性是無造作和無作者的，如來的平等心不會超過大悲心，自性具足，所以那就是雞羅句。世尊！眾生獲得三摩地（samadhi，禪定）就是雞羅句。』 佛說：『曼殊尸利！什麼因緣是雞羅句？』 曼殊尸利說：『世尊！眾生的本性是入定的，沒有散亂，沒有收攝，沒有其他的緣分，本性不生，最終入定，因為脫離了攀緣。世尊！如果眾生因為攀緣而產生識知，那麼在攀緣中就沒有識。為什麼呢？世尊！因為攀緣的識念頭生滅迅速，所以那就是雞羅句。』 佛說：『曼殊尸利！眾生不種

【English Translation】 English version The Buddha said: 'Manjushri (Manjushri, Bodhisattva Manjushri)! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! If beings have such eloquence, they have no attachment in all directions, no obstruction, and arrive smoothly and equally. World Honored One! Because all eloquence has departed from its own inherent characteristics, they have no attachment. World Honored One! Because of this cause, that is Kila-kritya. World Honored One! Beings who obtain Dharani (dharani, total retention) are Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! Beings are attached to the form, sound, smell, taste, touch, etc. of beings, which are unreal and inverted thoughts. Because they discriminate and grasp these characteristics, that is Kila-kritya. World Honored One! The compassionate heart of beings is Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! Beings are not truly beings, their nature is without anger, and they do not discriminate between anger and compassion, but attain equality, so that is Kila-kritya. World Honored One! Beings who are fully endowed with great compassion are Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! The nature of beings is without action and without an actor. The Tathagata's (Tathagata, Thus Come One) equality does not exceed great compassion, and their self-nature is complete, so that is Kila-kritya. World Honored One! Beings who attain Samadhi (samadhi, concentration) are Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! The nature of beings is to enter into concentration, without distraction, without contraction, without other conditions, their nature is unborn, and they ultimately enter into concentration, because they are free from clinging. World Honored One! If beings have consciousness because of clinging, then there is no consciousness in that clinging. Why? World Honored One! Because the consciousness of clinging arises and ceases rapidly, that is Kila-kritya.' The Buddha said: 'Manjushri! Beings do not plant

種分別思覺耶？」

曼殊尸利言：「諸思覺何處住？」

佛言：「于中住虛空界。」

曼殊尸利言：「世尊！虛空界有散亂耶？」

佛言：「曼殊尸利！虛空界無散亂。」

曼殊尸利言：「世尊！諸眾生不行虛空界耶？」

佛言：「如是。曼殊尸利！」

曼殊尸利言：「世尊！若虛空界如，彼諸眾生如；若諸眾生如，彼虛空界如。然世尊！諸眾生如、虛空界如，此無有二，無二相故，彼是此雞羅句。世尊！諸佛貪慾具足是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸佛順入貪慾平等，無染離染舍離諍競，不過貪慾平等順覺，貪慾自性故。世尊！貪慾即是菩提。何以故？世尊！順覺貪慾自性說名菩提故，彼是此雞羅句。世尊！諸佛瞋惡具足是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！佛說諸有為行過惡者，諸佛安住瞋惡平等，順覺瞋惡自性故，說名瞋惡具足，彼是此雞羅句。世尊！諸佛愚癡具足是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸佛能脫愚癡諸名諸著，安住愚癡平等，順覺愚癡自性故，彼是此雞羅句。世尊！諸佛身見具足

【現代漢語翻譯】 現代漢語譯本： 『是各種分別的思緒和覺知嗎？』

曼殊尸利（Manjushri，文殊菩薩）說：『這些思緒和覺知住在哪裡呢？』

佛說：『它們住在虛空界（space realm）中。』

曼殊尸利說：『世尊！虛空界有散亂嗎？』

佛說：『曼殊尸利！虛空界沒有散亂。』

曼殊尸利說：『世尊！那麼眾生不是在虛空界中行走嗎？』

佛說：『正是如此，曼殊尸利！』

曼殊尸利說：『世尊！如果虛空界是如（tathata，真如），那麼眾生也是如；如果眾生是如，那麼虛空界也是如。然而，世尊！眾生的如和虛空界的如，這二者沒有分別，因為沒有二相的緣故，這就是雞羅句（kilokoti，究竟之處）。世尊！諸佛貪慾具足也是雞羅句。』

佛說：『曼殊尸利！什麼原因說是雞羅句呢？』

曼殊尸利說：『世尊！諸佛順應並深入貪慾的平等性，沒有被污染，遠離污染，捨棄爭競，不會超越貪慾的平等性而順應覺悟，因為貪慾的自性就是如此。世尊！貪慾就是菩提（bodhi，覺悟）。為什麼這麼說呢？世尊！因為順應覺悟貪慾的自性，就叫做菩提，所以這就是雞羅句。世尊！諸佛瞋惡具足也是雞羅句。』

佛說：『曼殊尸利！什麼原因說是雞羅句呢？』

曼殊尸利說：『世尊！佛說所有有為法的行為都可能產生惡，諸佛安住于瞋惡的平等性中，順應覺悟瞋惡的自性，所以說名為瞋惡具足，這就是雞羅句。世尊！諸佛愚癡具足也是雞羅句。』

佛說：『曼殊尸利！什麼原因說是雞羅句呢？』

曼殊尸利說：『世尊！諸佛能夠脫離愚癡的各種名稱和執著，安住于愚癡的平等性中，順應覺悟愚癡的自性，所以這就是雞羅句。世尊！諸佛身見具足

【English Translation】 English version: 'Are they various discriminating thoughts and perceptions?'

Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'Where do these thoughts and perceptions reside?'

The Buddha said, 'They reside in the space realm (space realm).'

Manjushri said, 'World Honored One! Does the space realm have distraction?'

The Buddha said, 'Manjushri! The space realm has no distraction.'

Manjushri said, 'World Honored One! Then do sentient beings not walk in the space realm?'

The Buddha said, 'That is so, Manjushri!'

Manjushri said, 'World Honored One! If the space realm is suchness (tathata), then sentient beings are also suchness; if sentient beings are suchness, then the space realm is also suchness. However, World Honored One! The suchness of sentient beings and the suchness of the space realm, these two are not different, because there is no duality, therefore this is kilokoti (kilokoti, the ultimate point). World Honored One! The Buddhas' possession of complete greed is also kilokoti.'

The Buddha said, 'Manjushri! What is the reason for saying it is kilokoti?'

Manjushri said, 'World Honored One! The Buddhas accord with and deeply enter the equality of greed, are not defiled, are apart from defilement, abandon contention, and do not go beyond the equality of greed to accord with enlightenment, because the nature of greed is such. World Honored One! Greed is bodhi (bodhi, enlightenment). Why is that? World Honored One! Because according with and realizing the nature of greed is called bodhi, therefore this is kilokoti. World Honored One! The Buddhas' possession of complete hatred is also kilokoti.'

The Buddha said, 'Manjushri! What is the reason for saying it is kilokoti?'

Manjushri said, 'World Honored One! The Buddha said that all conditioned actions can produce evil, the Buddhas abide in the equality of hatred, accord with and realize the nature of hatred, therefore it is said to be the possession of complete hatred, this is kilokoti. World Honored One! The Buddhas' possession of complete delusion is also kilokoti.'

The Buddha said, 'Manjushri! What is the reason for saying it is kilokoti?'

Manjushri said, 'World Honored One! The Buddhas are able to be free from the various names and attachments of delusion, abide in the equality of delusion, accord with and realize the nature of delusion, therefore this is kilokoti. World Honored One! The Buddhas' possession of complete self-view

是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸佛安住身見，于諸法中不入不出亦不入出，畢竟安住無住相故，順覺身見不生不出，無自性故，彼是此雞羅句。世尊！諸佛邪見具足是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！諸佛示現有為是邪，示現不實、示現離如，示現有為是空無虛妄法，順覺邪見自性相故，彼是此雞羅句。世尊！諸佛住顛倒得菩提。世尊！諸佛住諸蓋、住五欲、住欲、住瞋、住癡得菩提，是雞羅句。」

佛言：「曼殊尸利！何因是雞羅句？」

曼殊尸利言：「世尊！住處者即無住處句。」

佛言：「曼殊尸利！無住處者是何句義？」

曼殊尸利言：「世尊！無住處者難住及以動震，即是凡夫小兒。又諸佛善住欲平等故、瞋平等故、癡平等故、五欲平等故、諸蓋平等故、顛倒平等故。彼住欲自性處，如是證覺阿耨多羅三藐三菩提；彼住瞋癡五欲功德、諸蓋顛倒自性處，如是證覺阿耨多羅三藐三菩提。是故諸佛住顛倒蓋五欲三毒，證覺阿耨多羅三藐三菩提，是雞羅句。」

如是語已，佛告曼殊尸利童真言：「曼殊尸利！若復有人問汝：『如來、應、正遍知，諸不善法斷、諸

【現代漢語翻譯】 現代漢語譯本： 『是雞羅句。』

佛說：『曼殊尸利（Manjushri，文殊菩薩）！什麼因緣是雞羅句？』

曼殊尸利說：『世尊！諸佛安住于身見，對於諸法不入不出，亦不入亦不出，畢竟安住于無住之相，順應覺悟身見，不生不出，因為沒有自性，那就是雞羅句。世尊！諸佛具足邪見，也是雞羅句。』

佛說：『曼殊尸利！什麼因緣是雞羅句？』

曼殊尸利說：『世尊！諸佛示現有為法是邪見，示現不真實、示現遠離如如之理，示現有為法是空無虛妄之法，順應覺悟邪見自性之相，那就是雞羅句。世尊！諸佛安住于顛倒而得菩提。世尊！諸佛安住于諸蓋（五蓋，即貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑法蓋）、安住於五欲（色、聲、香、味、觸）、安住于欲、安住于瞋、安住于癡而得菩提，這就是雞羅句。』

佛說：『曼殊尸利！什麼因緣是雞羅句？』

曼殊尸利說：『世尊！住處就是無住處句。』

佛說：『曼殊尸利！無住處是什麼句義？』

曼殊尸利說：『世尊！無住處是難以安住以及動搖震盪之處，那就是凡夫和小孩子。而且諸佛善於安住于欲的平等性、瞋的平等性、癡的平等性、五欲的平等性、諸蓋的平等性、顛倒的平等性。他們安住于欲的自性之處，如此證悟阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；他們安住于瞋、癡、五欲功德、諸蓋顛倒的自性之處，如此證悟阿耨多羅三藐三菩提。所以諸佛安住于顛倒、蓋、五欲、三毒，證悟阿耨多羅三藐三菩提，這就是雞羅句。』

說完這些話后，佛告訴曼殊尸利童真：『曼殊尸利！如果有人問你：『如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得供養的人）、正遍知（Samyak-sambuddha，正等覺者），斷除一切不善法、』

【English Translation】 English version: 'It is a Kilokoti.'

The Buddha said, 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! What is the cause of this Kilokoti?'

Manjushri said, 'World Honored One! The Buddhas abide in the view of self, and in all dharmas, they neither enter nor exit, nor do they both enter and exit. Ultimately, they abide in the aspect of non-abiding. In accordance with the awakened view of self, they neither arise nor exit, because there is no self-nature. That is the Kilokoti. World Honored One! The Buddhas fully possess wrong views, and that is also a Kilokoti.'

The Buddha said, 'Manjushri! What is the cause of this Kilokoti?'

Manjushri said, 'World Honored One! The Buddhas' demonstration of conditioned phenomena is a wrong view, a demonstration of unreality, a demonstration of being apart from Suchness (Tathata). The demonstration of conditioned phenomena is an empty, non-illusory dharma. In accordance with the awakened nature of wrong views, that is the Kilokoti. World Honored One! The Buddhas abide in inversion and attain Bodhi. World Honored One! The Buddhas abide in the hindrances (Nivarana, the five hindrances: desire, aversion, sloth, restlessness, and doubt), abide in the five desires (the five objects of sense: form, sound, smell, taste, and touch), abide in desire, abide in aversion, abide in delusion and attain Bodhi, and that is a Kilokoti.'

The Buddha said, 'Manjushri! What is the cause of this Kilokoti?'

Manjushri said, 'World Honored One! A dwelling place is the phrase of no dwelling place.'

The Buddha said, 'Manjushri! What is the meaning of the phrase of no dwelling place?'

Manjushri said, 'World Honored One! No dwelling place is a place difficult to abide in and subject to movement and shaking, and that is the ordinary person and the young child. Moreover, the Buddhas are skilled at abiding in the equality of desire, the equality of aversion, the equality of delusion, the equality of the five desires, the equality of the hindrances, and the equality of inversions. They abide in the place of the self-nature of desire, and thus realize Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). They abide in the place of the self-nature of aversion, delusion, the merits of the five desires, the hindrances, and inversions, and thus realize Anuttara-samyak-sambodhi. Therefore, the Buddhas abide in inversions, hindrances, the five desires, and the three poisons, and realize Anuttara-samyak-sambodhi, and that is a Kilokoti.'

Having spoken thus, the Buddha said to the youth Manjushri, 'Manjushri! If someone were to ask you: 'The Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), has eliminated all unwholesome dharmas,'

善法具足。』如是問時，汝何發遣？」

曼殊尸利言：「世尊！若復有人如是問我：『如來、應、正遍知，諸不善法斷、諸善法具足。』世尊！彼如是問時，我作如是說：『汝先親近善友，勤作方便相應，莫一法合，亦莫作離、莫取莫放、莫攀緣、莫不攀緣、莫依莫住、莫棄莫掌、莫聚、莫求、莫愿、莫見，一法為勝。若小若最勝，彼后當知如來境界，不思境界、離境界，斷境界法。』」

佛言：「曼殊尸利！汝作如是解說，是何發遣？」

曼殊尸利言：「世尊！我作如是解說，無有一法可發遣者。世尊！佛坐菩提場已有法，若生若滅可見不？」

佛言：「不然。曼殊尸利！」

曼殊尸利言：「世尊！若法無生無滅，彼有善法具足、不善法具足耶？」

佛言：「不然。曼殊尸利！」

曼殊尸利言：「世尊！若法不生不出，彼無善法具足、不善法具足。彼何所知？何所斷？何所修？何所證？何所見道？」

爾時上虛空中十千天子，聞此佛及曼殊尸利童真說已，即散憂波羅花、撥陀摩華、拘目陀華、奔荼梨迦華、曼陀羅華、摩訶曼陀羅華，禮佛及曼殊尸利童真足已，如是說言：「世尊！無著尸利，此謂曼殊尸利！世尊！無二尸利，此謂曼殊尸利！世尊！無有尸利，此謂

【現代漢語翻譯】 現代漢語譯本： 『善法具足。』如果有人這樣問你，你該如何回答？」

曼殊尸利（Manjushri，文殊菩薩）說：「世尊（世尊）！如果有人這樣問我：『如來（Tathagata，佛的稱號）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，完全覺悟者），斷除一切不善之法，具足一切善法。』世尊！當他們這樣問我時，我會這樣說：『你首先要親近善友，勤奮地運用各種方便法門，不要執著于任何一法，也不要試圖脫離任何一法；不要抓取，也不要放下；不要攀緣，也不要不攀緣；不要依賴，也不要執著；不要拋棄，也不要緊握；不要聚集，也不要尋求；不要希求，也不要執著于任何一種見解，認為它比其他法門更殊勝，無論是小的還是最殊勝的。之後你就會明白如來（Tathagata）的境界，那是一種不可思議的境界，遠離一切境界，斷絕一切境界之法。』」

佛（佛陀）說：「曼殊尸利（Manjushri）！你這樣解釋，是基於什麼理由？」

曼殊尸利（Manjushri）說：「世尊（世尊）！我這樣解釋，是因為沒有任何一法是可以被捨棄的。世尊（世尊）！佛（佛陀）在菩提樹下證悟時，已經存在的法，它的生滅是可以被看見的嗎？」

佛（佛陀）說：「不是的，曼殊尸利（Manjushri）！」

曼殊尸利（Manjushri）說：「世尊（世尊）！如果法無生無滅，那麼它會有善法具足或不善法具足嗎？」

佛（佛陀）說：「不會的，曼殊尸利（Manjushri）！」

曼殊尸利（Manjushri）說：「世尊（世尊）！如果法不生不滅，那麼它就沒有善法具足或不善法具足。那麼，還需要知道什麼？還需要斷除什麼？還需要修習什麼？還需要證悟什麼？還需要見到什麼道？」

這時，在上方的虛空中，一萬個天子聽到佛（佛陀）和曼殊尸利（Manjushri）童真菩薩的對話后，立即散落優波羅花（utpala，青蓮花）、撥陀摩華（padma，紅蓮花）、拘目陀華（kumuda，白睡蓮）、奔荼梨迦華（pundarika，白蓮花）、曼陀羅華（mandarava，天界的紅色花）、摩訶曼陀羅華（mahamandarava，大曼陀羅花），禮拜佛（佛陀）和曼殊尸利（Manjushri）童真菩薩的足，並這樣說道：「世尊（世尊）！無著的吉祥，這就是曼殊尸利（Manjushri）！世尊（世尊）！無二的吉祥，這就是曼殊尸利（Manjushri）！世尊（世尊）！無有的吉祥，這就是 曼殊尸利（Manjushri）！」

【English Translation】 English version: 'Endowed with wholesome dharmas.' When asked thus, how would you respond?'

Manjushri (Manjushri, a Bodhisattva representing wisdom) said: 'World Honored One (Bhagavan, title for the Buddha)! If someone were to ask me thus: 'The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, a perfected being), Perfectly Enlightened One (Samyaksambuddha, a fully enlightened being), has abandoned all unwholesome dharmas and is endowed with all wholesome dharmas.' World Honored One (Bhagavan)! When they ask me thus, I would say thus: 'You should first associate with virtuous friends, diligently apply appropriate skillful means, do not unite with any one dharma, nor separate from any one dharma; do not grasp, nor release; do not cling, nor not cling; do not rely, nor abide; do not abandon, nor hold; do not gather, nor seek; do not wish, nor see one dharma as superior. Whether small or most superior, afterwards you will understand the realm of the Tathagata (Tathagata), an inconceivable realm, a realm apart, a dharma that severs all realms.'

The Buddha (Buddha) said: 'Manjushri (Manjushri)! Your explanation is based on what reason?'

Manjushri (Manjushri) said: 'World Honored One (Bhagavan)! My explanation is because there is not a single dharma that can be discarded. World Honored One (Bhagavan)! The dharma that already existed when the Buddha (Buddha) sat at the Bodhi tree, can its arising or ceasing be seen?'

The Buddha (Buddha) said: 'No, Manjushri (Manjushri)!'

Manjushri (Manjushri) said: 'World Honored One (Bhagavan)! If a dharma has no arising and no ceasing, does it have wholesome dharmas or unwholesome dharmas?'

The Buddha (Buddha) said: 'No, Manjushri (Manjushri)!'

Manjushri (Manjushri) said: 'World Honored One (Bhagavan)! If a dharma does not arise and does not cease, then it has neither wholesome dharmas nor unwholesome dharmas. Then what is there to know? What is there to abandon? What is there to cultivate? What is there to realize? What is there to see the path to?'

At that time, in the sky above, ten thousand devas (devas, deities) heard this discourse between the Buddha (Buddha) and the youth Manjushri (Manjushri), and immediately scattered utpala flowers (utpala, blue lotus), padma flowers (padma, red lotus), kumuda flowers (kumuda, white water lily), pundarika flowers (pundarika, white lotus), mandarava flowers (mandarava, celestial red flower), and mahamandarava flowers (mahamandarava, great mandarava flower), and prostrated at the feet of the Buddha (Buddha) and the youth Manjushri (Manjushri), saying thus: 'World Honored One (Bhagavan)! The auspiciousness of non-attachment, this is Manjushri (Manjushri)! World Honored One (Bhagavan)! The auspiciousness of non-duality, this is Manjushri (Manjushri)! World Honored One (Bhagavan)! The auspiciousness of non-existence, this is Manjushri (Manjushri)!'

曼殊尸利！世尊！無餘尸利，此謂曼殊尸利！世尊！如尸利、實際尸利、法界尸利、勝尸利、最勝尸利、無上尸利、無上上尸利、無等尸利、無等等尸利，世尊！此謂曼殊尸利童真。」

如是語已！曼殊尸利童真告彼天子言：「止止天子！莫分別我。我不見一法若勝、若劣、若最勝、若妙。又天子！汝若說言曼殊尸利者，我欲尸利彼是我曼殊尸利；我瞋尸利彼是我曼殊尸利；我癡尸利彼是我曼殊尸利。如是說者，名為正說。何以故？天子！我不過欲、不過瞋、不過癡。天子！諸凡夫小兒有行有到，諸菩薩無一處法中有行有到。」

天子言：「曼殊尸利！諸菩薩不到佛法、不行十地耶？」

曼殊尸利言：「天子！于意云何？幻人心心數法行十地耶？」

天子言：「曼殊尸利！如是幻人本無住處，何處於地復有行到？」

曼殊尸利言：「如是天子！諸法喻幻，彼無行踐、無他處到、無用力行、無自主行。」

天子言：「曼殊尸利！汝不當覺菩提耶？」

曼殊尸利言：「天子！于意云何？凡夫小兒貪慾繞住，能坐菩提場具足遍智不？」

天子言：「曼殊尸利！汝豈復貪慾繞住、是凡夫小兒耶？」

曼殊尸利言：「如是天子！我欲繞住、我瞋繞住、我癡繞住。我是外

【現代漢語翻譯】 現代漢語譯本： 曼殊尸利（Manjushri，文殊菩薩）！世尊！沒有比這更殊勝的吉祥了，這才是真正的曼殊尸利！世尊！就像吉祥、實際的吉祥、法界的吉祥、殊勝的吉祥、最殊勝的吉祥、無上的吉祥、無上之上的吉祥、無等的吉祥、無等等的吉祥，世尊！這才是真正的曼殊尸利童真（Manjushri Kumara，文殊童子）。」

說完這些話后！曼殊尸利童真告訴那位天子說：「停止吧，天子！不要分別我。我沒有看到任何一種法是勝、是劣、是最勝、是妙的。還有，天子！你如果說曼殊尸利，我貪愛的就是我的曼殊尸利；我嗔恨的就是我的曼殊尸利；我愚癡的就是我的曼殊尸利。這樣說，才是正確的說法。為什麼呢？天子！我不會超越貪慾、不會超越嗔恨、不會超越愚癡。天子！那些凡夫俗子有修行有到達，而菩薩在任何一處法中都沒有修行和到達。」

天子說：「曼殊尸利！菩薩難道不到達佛法、不修行十地（Ten Bhumis，菩薩修行的十個階段）嗎？」

曼殊尸利說：「天子！你認為怎麼樣？幻化出來的人的心和心所法會修行十地嗎？」

天子說：「曼殊尸利！像這樣幻化出來的人本來就沒有住處，又怎麼會在哪個地有修行和到達呢？」

曼殊尸利說：「正是這樣，天子！一切法都像幻化一樣，它們沒有行踐、沒有到達其他地方、沒有用力修行、沒有自主修行。」

天子說：「曼殊尸利！你難道不應當覺悟菩提（Bodhi，覺悟）嗎？」

曼殊尸利說：「天子！你認為怎麼樣？凡夫俗子被貪慾纏繞，能夠坐在菩提道場圓滿具足一切智慧嗎？」

天子說：「曼殊尸利！你難道也被貪慾纏繞，是凡夫俗子嗎？」

曼殊尸利說：「正是這樣，天子！我被貪慾纏繞、我被嗔恨纏繞、我被愚癡纏繞。我是外道。」

【English Translation】 English version: Manjushri (文殊菩薩)! World Honored One! There is no other auspiciousness beyond this; this is truly Manjushri! World Honored One! Like auspiciousness, actual auspiciousness, the auspiciousness of the Dharmadhatu (法界, realm of Dharma), superior auspiciousness, the most superior auspiciousness, unsurpassed auspiciousness, the most unsurpassed auspiciousness, unequaled auspiciousness, unequaled and unequaled auspiciousness, World Honored One! This is truly Manjushri Kumara (文殊童子).'

Having spoken thus! Manjushri Kumara said to that Deva (天子, celestial being): 'Stop, stop, Deva! Do not discriminate against me. I do not see any Dharma (法, teaching) that is superior, inferior, most superior, or wonderful. Furthermore, Deva! If you speak of Manjushri, my craving is my Manjushri; my hatred is my Manjushri; my delusion is my Manjushri. Speaking thus is called correct speech. Why? Deva! I do not transcend craving, I do not transcend hatred, I do not transcend delusion. Deva! Ordinary beings have practice and attainment, but Bodhisattvas (菩薩, enlightened beings) have no practice or attainment in any Dharma.'

The Deva said: 'Manjushri! Do Bodhisattvas not attain the Buddha Dharma (佛法, Buddha's teachings) and not practice the Ten Bhumis (十地, ten stages of Bodhisattva path)?'

Manjushri said: 'Deva! What do you think? Does the mind and mental functions of an illusory person practice the Ten Bhumis?'

The Deva said: 'Manjushri! Such an illusory person originally has no dwelling place; how can there be practice and attainment in any Bhumi?'

Manjushri said: 'Just so, Deva! All Dharmas are like illusions; they have no walking, no arriving elsewhere, no forceful practice, and no autonomous practice.'

The Deva said: 'Manjushri! Should you not awaken to Bodhi (菩提, enlightenment)?'

Manjushri said: 'Deva! What do you think? Can an ordinary person, bound by craving, sit at the Bodhi-tree (菩提樹, tree of enlightenment) and fully possess complete wisdom?'

The Deva said: 'Manjushri! Are you also bound by craving, an ordinary person?'

Manjushri said: 'Just so, Deva! I am bound by craving, I am bound by hatred, I am bound by delusion. I am an outsider.'

道、我是邪行。」

天子言：「曼殊尸利！以何義意說如是言：『我欲繞住、我瞋繞住、我癡繞住、我是外道、我是邪行？』」

曼殊尸利言：「天子！我所有繞住無有住處，於十方中無慾瞋癡自性住處故，以無住處相應故。」

天子言：「曼殊尸利！汝云何是外道？」

曼殊尸利言：「天子！我于外道無所行到，彼因緣故，我是外道。」

天子言：「曼殊尸利！汝云何是邪行？」

曼殊尸利言：「天子！我知諸法是邪、不實、不如，但是分別，彼因緣故，我是邪行。」

爾時十千天子，于曼殊尸利童真邊聞此說已，無生法中得忍。彼得忍已說如是言：「世尊！若彼眾生善此金剛句光明到耳者得勝利，何況聞已，信解為緣，受持讀誦、修習演說、如所說行？世尊！彼于諸法中當得無著辯才，及得明照善說一相諸法，于佛法中相續不斷，顯示諸法皆是佛法。」

爾時眾中復有天子，名蓮華遊戲智通，來集會坐。爾時蓮華遊戲智通天子而白佛言：「世尊！宜說十種音聲入智，於後世時五十歲中，菩薩聞如是等法已，不驚、不怖、不畏於諸法行，當知入行不疑不惑。」

如是語已，佛告蓮花遊戲智通天子言：「止止天子！何須問如是處？此音聲入門，初業菩薩不能

【現代漢語翻譯】 現代漢語譯本：曼殊室利（Manjushri）說：『我說「我慾念纏繞，我嗔恨纏繞，我愚癡纏繞，我是外道，我是邪行」。』 天子問：『曼殊室利！你以何種意義說這樣的話：「我慾念纏繞，我嗔恨纏繞，我愚癡纏繞，我是外道，我是邪行」？』 曼殊室利回答：『天子！我所有的纏繞沒有固定的處所，在十方世界中，慾念、嗔恨、愚癡都沒有自性的處所，因為與無住處相應。』 天子問：『曼殊室利！你為什麼說是外道？』 曼殊室利回答：『天子！我對外道的行為沒有執著，因為這個因緣，所以我說是外道。』 天子問：『曼殊室利！你為什麼說是邪行？』 曼殊室利回答：『天子！我知道諸法是虛妄、不真實的，不如實，只是分別而已，因為這個因緣，所以我說是邪行。』 當時，一萬個天子在曼殊室利童子處聽到這些話后，在無生法中獲得了忍。他們獲得忍之後說：『世尊！如果眾生能夠聽到這金剛句的光明，就能獲得勝利，更何況聽了之後，以信解為因緣，受持讀誦、修習演說、按照所說的去做呢？世尊！他們將在諸法中獲得無礙的辯才，以及明照善說一切法相，在佛法中相續不斷，顯示諸法都是佛法。』 當時，大眾中又有一位天子，名叫蓮華遊戲智通（Lotus Play Wisdom Penetration），來到法會就坐。蓮華遊戲智通天子對佛說：『世尊！請您宣說十種音聲入智，在後世的五十年中，菩薩聽到這些法之後，不會驚慌、不會恐懼、不會畏懼諸法，應當知道他們已經入行，不會懷疑迷惑。』 說完這些話后，佛告訴蓮花遊戲智通天子說：『停止吧，停止吧，天子！何必問這樣的問題呢？這種音聲入門，初學的菩薩不能……』

【English Translation】 English version: Manjushri said, 'I say, "I am attached to desire, I am attached to anger, I am attached to delusion, I am a heretic, I am a practitioner of wrong conduct."' The Deva (celestial being) asked, 'Manjushri! With what meaning do you say such words: "I am attached to desire, I am attached to anger, I am attached to delusion, I am a heretic, I am a practitioner of wrong conduct"?' Manjushri replied, 'Deva! All my attachments have no fixed abode. In the ten directions, desire, anger, and delusion have no self-nature to abide in. Therefore, it is in accordance with the absence of abode.' The Deva asked, 'Manjushri! Why do you say you are a heretic?' Manjushri replied, 'Deva! I have no attachment to the practices of heretics. Because of this condition, I am a heretic.' The Deva asked, 'Manjushri! Why do you say you are a practitioner of wrong conduct?' Manjushri replied, 'Deva! I know that all dharmas (teachings, phenomena) are false, unreal, and not as they seem, but are merely discriminations. Because of this condition, I am a practitioner of wrong conduct.' At that time, ten thousand Devas, upon hearing these words from the youth Manjushri, attained forbearance in the unoriginated dharma. Having attained forbearance, they said, 'World Honored One! If beings who hear the light of these Vajra (diamond) words attain victory, how much more so if they hear, believe, understand, receive, uphold, recite, practice, expound, and act according to what is said? World Honored One! They will attain unobstructed eloquence in all dharmas, as well as the wisdom to illuminate and skillfully explain the one aspect of all dharmas, continuing without interruption in the Buddha Dharma, revealing that all dharmas are the Buddha Dharma.' At that time, there was another Deva in the assembly, named Lotus Play Wisdom Penetration, who came and sat down. The Deva Lotus Play Wisdom Penetration then said to the Buddha, 'World Honored One! It is fitting to speak of the ten kinds of sound entering wisdom, so that in the future, during the age of the five declines, Bodhisattvas who hear such dharmas will not be startled, not be frightened, and not be afraid of the practices of all dharmas, knowing that they have entered the path without doubt or confusion.' Having spoken these words, the Buddha said to the Deva Lotus Play Wisdom Penetration, 'Stop, stop, Deva! Why ask such a question? This entrance through sound, novice Bodhisattvas cannot...'

知覺思惟、稱量共議。善家子！此法說時，亦不得於初業菩薩前說。何以故？說意難知故。天子！音聲入門，菩薩如恒伽河沙等劫，若彼不如實言訶罵，彼于其中無瞋礙心。又復恒伽河沙等劫，若得凈心好意供養，尊重諸樂因緣、衣食、臥床、病緣藥等諸事，彼于其中亦無順愛心生。善家子！如阿羅漢漏盡，于諸順愛住處法中終不生愛，于諸瞋礙住處法中亦不生憎。善家子！如是音聲入門，菩薩于恒伽河沙等劫，若得供養諸樂因緣，彼于其中而無順愛心生。于恒伽河沙等劫，若彼不如實言訶罵，彼于其中無瞋礙心。善家子！如是音聲入門，菩薩于諸衰利、譭譽、稱譏、苦樂，無受無著。過於世法而住，猶如山王。」

如是語已，蓮華遊戲智通天子復白佛言：「世尊！菩薩學時，復云何學音聲入門？」

佛言：「善家子！汝今何須問如是處？」

天子言：「世尊！為說音聲入智，于彼未來若有菩薩入於此忍，當作凈想、信想、愛想。彼等聞此音聲入智已，當覺自惡亦教餘人。」

如是語已，佛告蓮華遊戲智通天子言：「彼若然者，天子善聽，正念善思，吾當為汝演說此義。」

蓮華遊戲智通天子對曰：「如是！我甚樂聞。」

佛言：「天子！若有菩薩于欲聲中生過罪想、離欲聲中

【現代漢語翻譯】 現代漢語譯本：知覺思惟、稱量共議。善男子！這種法在講解時，也不得在初學菩薩面前說。為什麼呢？因為他們難以理解其中的深意。天子！對於音聲入門的菩薩來說，即使在如恒河沙數般的劫中，有人用不真實的言語呵斥謾罵他，他也不會因此產生嗔恨之心。又在如恒河沙數般的劫中，如果得到清凈的心和美好的意願供養，尊重各種令人快樂的因緣，如衣服、食物、臥具、治病的藥物等，他也不會因此生起貪愛之心。善男子！就像阿羅漢斷盡了煩惱，對於那些容易產生貪愛的法，終究不會生起貪愛；對於那些容易產生嗔恨的法，也不會生起憎恨。善男子！同樣，對於音聲入門的菩薩來說，即使在如恒河沙數般的劫中，得到各種令人快樂的因緣供養，他也不會因此生起貪愛之心。即使在如恒河沙數般的劫中，有人用不真實的言語呵斥謾罵他，他也不會因此產生嗔恨之心。善男子！像這樣音聲入門的菩薩，對於各種衰敗和利益、誹謗和讚譽、稱揚和譏諷、痛苦和快樂，都不會接受和執著。他們超越世間的法則而安住，就像山王一樣穩固不動。

說完這些話后，蓮華遊戲智通天子又對佛說：『世尊！菩薩在學習的時候，又該如何學習音聲入門呢？』

佛說：『善男子！你現在為什麼要問這樣的問題呢？』

天子說：『世尊！爲了宣說音聲入智，對於未來如果有菩薩進入這種忍辱境界，會產生清凈的念想、信任的念想、愛樂的念想。他們聽聞這種音聲入智后，會覺察自己的過失，也會教導其他人。』

說完這些話后，佛告訴蓮華遊戲智通天子說：『如果真是這樣，天子，好好聽著，以正念善思，我將為你演說其中的含義。』

蓮華遊戲智通天子回答說：『好的！我非常樂意聽聞。』

佛說：『天子！如果有菩薩對於欲界的音聲產生過失和罪惡的念想，對於遠離欲界的音聲產生……』

【English Translation】 English version: 'Perceiving thoughts, weighing and deliberating together. Good son! When explaining this Dharma, it should not be spoken in front of newly initiated Bodhisattvas. Why? Because the meaning is difficult to understand. Heavenly being! Regarding the entry into sound, even if Bodhisattvas are subjected to untrue words of rebuke and scolding for kalpas as numerous as the sands of the Ganges River (恒伽河沙), they will not harbor anger or resentment. Furthermore, for kalpas as numerous as the sands of the Ganges River, if they receive offerings with pure hearts and good intentions, respecting all causes and conditions of happiness, such as clothing, food, bedding, medicine for illness, and other matters, they will not give rise to attachment or craving. Good son! Just as an Arhat (阿羅漢) who has exhausted all defilements will never generate love for the dharmas that are dwelling places of attachment, nor will they generate hatred for the dharmas that are dwelling places of aversion. Good son! Similarly, for a Bodhisattva who has entered the gateway of sound, even if they receive offerings of all kinds of pleasurable conditions for kalpas as numerous as the sands of the Ganges River, they will not give rise to attachment or craving. Even if they are subjected to untrue words of rebuke and scolding for kalpas as numerous as the sands of the Ganges River, they will not harbor anger or resentment. Good son! Thus, a Bodhisattva who has entered the gateway of sound is without acceptance or attachment to gain and loss, defamation and praise, commendation and ridicule, suffering and happiness. They dwell beyond worldly dharmas, like a mountain king.'

Having spoken thus, the Heavenly Being Lotus Play Wisdom Penetration (蓮華遊戲智通天子) again said to the Buddha: 'World Honored One (世尊)! When Bodhisattvas are learning, how do they learn the entry into sound?'

The Buddha said: 'Good son! Why do you need to ask about such a matter now?'

The Heavenly Being said: 'World Honored One! In order to explain the wisdom of entering sound, if in the future there are Bodhisattvas who enter this forbearance, they will generate thoughts of purity, thoughts of faith, and thoughts of love. After hearing this wisdom of entering sound, they will realize their own faults and also teach others.'

Having spoken thus, the Buddha said to the Heavenly Being Lotus Play Wisdom Penetration: 'If that is so, Heavenly Being, listen well, with right mindfulness and good thought, I will explain this meaning to you.'

The Heavenly Being Lotus Play Wisdom Penetration replied: 'Yes! I am very eager to hear.'

The Buddha said: 'Heavenly Being! If a Bodhisattva generates thoughts of fault and sin regarding the sounds of desire, and regarding the sounds of detachment from desire...'

生贊利想，即不學佛法中。于瞋聲中生過罪想、離瞋聲中生贊利想，即不學佛法中。于癡聲中生過罪想、離癡聲中生贊利想，即不學佛法中。于少欲聲順愛、于多欲聲背憎，即不學音聲入門中。于知足聲順愛、于不知足聲背憎，即不學音聲入門中。于減省聲順愛、于不減省聲背憎，即不學音聲入門中。

「如是略說，當知於樂獨聲順愛、于多人聲背憎；于佛聲順愛、于外道聲背憎；于梵行聲順愛、于非梵行聲背憎；于毗那耶聲順愛、于非毗那耶聲背憎；于清白聲順愛、于煩惱聲背憎；于愛聲順愛、于非愛聲背憎；即不學音聲入門中。于果聲順愛、于凡夫聲背憎；於樂聲順愛、于苦聲背憎；于出世聲順愛、於世聲背憎；即不學音聲入門中。于出家聲順愛、于在家聲背憎，即不學音聲入門中。于施聲順愛、于慳聲背憎而生礙想，即不學佛法中。于持戒聲生贊利想、于破戒聲背憎而生礙想，即不學佛法中。于忍聲生贊利想、于瞋聲生礙想，即不學佛法中。

「如是略說，于精進聲生贊利想、于懈怠聲生礙想；于定意聲生贊利想、于亂聲生礙想；于智聲生贊利想、于無智聲生礙想，即不學佛法中。于近聲順愛、于遠聲背憎，即不學音聲入門中。于流轉聲生過罪想、于涅槃聲生贊利想，即不學音聲入門中。於此岸聲

【現代漢語翻譯】 現代漢語譯本： 如果對讚揚的聲音產生喜愛的想法，對譭謗的聲音產生厭惡的想法，這就是沒有學習佛法。如果對嗔怒的聲音產生過失的想法，對遠離嗔怒的聲音產生讚美的想法，這就是沒有學習佛法。如果對愚癡的聲音產生過失的想法，對遠離愚癡的聲音產生讚美的想法，這就是沒有學習佛法。如果對少欲的聲音產生喜愛，對多欲的聲音產生厭惡，這就是沒有學習音聲入門（Svara-avatara）。如果對知足的聲音產生喜愛，對不知足的聲音產生厭惡，這就是沒有學習音聲入門（Svara-avatara）。如果對節儉的聲音產生喜愛，對不節儉的聲音產生厭惡，這就是沒有學習音聲入門（Svara-avatara）。

簡略地說，應當知道，如果對喜愛獨處的聲音產生喜愛，對多人聚集的聲音產生厭惡；如果對佛（Buddha）的聲音產生喜愛，對外道的聲音產生厭惡；如果對梵行（Brahmacarya）的聲音產生喜愛，對非梵行的聲音產生厭惡；如果對毗那耶（Vinaya，戒律）的聲音產生喜愛，對非毗那耶的聲音產生厭惡；如果對清白的聲音產生喜愛，對煩惱的聲音產生厭惡；如果對喜愛的聲音產生喜愛，對不喜愛的聲音產生厭惡；這就是沒有學習音聲入門（Svara-avatara）。如果對果位的聲音產生喜愛，對凡夫的聲音產生厭惡；如果對快樂的聲音產生喜愛，對痛苦的聲音產生厭惡；如果對出世的聲音產生喜愛，對世俗的聲音產生厭惡；這就是沒有學習音聲入門（Svara-avatara）。如果對出家的聲音產生喜愛，對在家的聲音產生厭惡，這就是沒有學習音聲入門（Svara-avatara）。如果對佈施的聲音產生喜愛，對慳吝的聲音產生厭惡併產生障礙的想法，這就是沒有學習佛法。如果對持戒的聲音產生讚美的想法，對破戒的聲音產生厭惡併產生障礙的想法，這就是沒有學習佛法。如果對忍辱的聲音產生讚美的想法，對嗔怒的聲音產生障礙的想法，這就是沒有學習佛法。

簡略地說，如果對精進的聲音產生讚美的想法，對懈怠的聲音產生障礙的想法；如果對禪定的聲音產生讚美的想法，對散亂的聲音產生障礙的想法；如果對智慧的聲音產生讚美的想法，對沒有智慧的聲音產生障礙的想法，這就是沒有學習佛法。如果對親近的聲音產生喜愛，對遠離的聲音產生厭惡，這就是沒有學習音聲入門（Svara-avatara）。如果對流轉的聲音產生過失的想法，對涅槃（Nirvana）的聲音產生讚美的想法，這就是沒有學習音聲入門（Svara-avatara）。如果對此岸的聲音

【English Translation】 English version: If one generates a favorable thought towards sounds of praise and an unfavorable thought towards sounds of blame, that is not learning the Buddha's Dharma. If one generates a thought of fault towards sounds of anger and a favorable thought towards sounds of being free from anger, that is not learning the Buddha's Dharma. If one generates a thought of fault towards sounds of delusion and a favorable thought towards sounds of being free from delusion, that is not learning the Buddha's Dharma. If one generates liking towards sounds of few desires and aversion towards sounds of many desires, that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of contentment and aversion towards sounds of discontent, that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of frugality and aversion towards sounds of extravagance, that is not learning the entry into sounds (Svara-avatara).

In brief, it should be known that if one generates liking towards sounds of enjoying solitude and aversion towards sounds of many people; if one generates liking towards the sound of the Buddha (Buddha) and aversion towards the sound of non-Buddhist paths; if one generates liking towards sounds of pure conduct (Brahmacarya) and aversion towards sounds of non-pure conduct; if one generates liking towards sounds of the Vinaya (Vinaya, discipline) and aversion towards sounds of non-Vinaya; if one generates liking towards sounds of purity and aversion towards sounds of afflictions; if one generates liking towards sounds of love and aversion towards sounds of non-love; that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of fruition and aversion towards sounds of ordinary beings; if one generates liking towards sounds of happiness and aversion towards sounds of suffering; if one generates liking towards sounds of transcendence and aversion towards sounds of the mundane; that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of renunciation and aversion towards sounds of household life, that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of generosity and aversion towards sounds of stinginess and generates thoughts of obstruction, that is not learning the Buddha's Dharma. If one generates favorable thoughts towards sounds of upholding precepts and aversion and obstructive thoughts towards sounds of breaking precepts, that is not learning the Buddha's Dharma. If one generates favorable thoughts towards sounds of patience and obstructive thoughts towards sounds of anger, that is not learning the Buddha's Dharma.

In brief, if one generates favorable thoughts towards sounds of diligence and obstructive thoughts towards sounds of laziness; if one generates favorable thoughts towards sounds of concentration and obstructive thoughts towards sounds of distraction; if one generates favorable thoughts towards sounds of wisdom and obstructive thoughts towards sounds of lack of wisdom, that is not learning the Buddha's Dharma. If one generates liking towards sounds of nearness and aversion towards sounds of distance, that is not learning the entry into sounds (Svara-avatara). If one generates thoughts of fault towards sounds of wandering in samsara and favorable thoughts towards sounds of Nirvana (Nirvana), that is not learning the entry into sounds (Svara-avatara). If towards sounds of this shore

背憎、于彼岸聲順愛；于村落聲生過罪想、于阿蘭拏聲生贊利想；即不學音聲入門中。于獨行順愛、于共行背憎，即不學佛法中。于比丘行順愛、于在家行背憎；于威儀業順愛、于非威儀業背憎；于凈妙行順愛、于非凈妙行背憎；于戒行順愛、于惡戒行背憎；于不雜行順愛、于雜行背憎；于離貪慾行順愛、于貪慾行背憎；于離瞋惡行順愛、于瞋惡行背憎；于離愚癡行順愛、于愚癡行背憎；于空行順愛、于有見行背憎；于無相順愛、于相背憎；于無愿順愛、于愿背憎；于菩薩行順愛、于聲聞獨覺行背憎；即不學佛法中。

「若譏菩薩過失則遠菩提，亦取業障；若譏威儀則遠菩提，亦取牢固業障；若有菩薩于菩薩邊生卑小想，於己勝想則為自傷，亦取業障。如是菩薩，於他菩薩若教若誡，生教師想，然後教誡。菩薩若欲不捨菩提，于菩薩邊莫生小想。

「善家子！菩薩如是，無有一處令善根斷，如輕第二菩薩者。是故菩薩若欲護諸善根、欲清凈諸業障、欲速于諸法中得無礙行，應當晝夜各作三時禮諸菩薩乘者富伽羅。」

爾時曼殊尸利童真復白佛言：「世尊！如我解佛所說義，欲聲佛聲稱量一等、瞋聲佛聲等、癡聲佛聲等、外道聲佛聲等、少欲聲多欲聲等、知足聲不知足聲等、減省聲不減省聲等、樂獨

【現代漢語翻譯】 現代漢語譯本 背離憎恨，對涅槃之聲產生喜愛；對村落之聲產生罪惡的想法，對寂靜處（阿蘭拏，Aranya）之聲產生讚美和利益的想法；這就是沒有學習音聲的入門。對獨自修行產生喜愛，對共同修行產生背離和憎恨，這就是沒有學習佛法。對比丘（Bhikkhu）的行為產生喜愛，對在家人的行為產生背離和憎恨；對有威儀的行為產生喜愛，對沒有威儀的行為產生背離和憎恨；對清凈美好的行為產生喜愛，對不清凈美好的行為產生背離和憎恨；對持戒的行為產生喜愛，對破戒的行為產生背離和憎恨；對不混雜的行為產生喜愛，對混雜的行為產生背離和憎恨；對遠離貪慾的行為產生喜愛，對貪慾的行為產生背離和憎恨；對遠離嗔恨的行為產生喜愛，對嗔恨的行為產生背離和憎恨；對遠離愚癡的行為產生喜愛，對愚癡的行為產生背離和憎恨；對空性的修行產生喜愛，對有見解的修行產生背離和憎恨；對無相產生喜愛，對有相產生背離和憎恨；對無愿產生喜愛，對有愿產生背離和憎恨；對菩薩（Bodhisattva）的修行產生喜愛，對聲聞（Sravaka）和獨覺（Pratyekabuddha）的修行產生背離和憎恨；這就是沒有學習佛法。

『如果詆譭菩薩的過失，就會遠離菩提（Bodhi），也會招致業障；如果詆譭威儀，就會遠離菩提，也會招致牢固的業障；如果有菩薩對其他菩薩產生卑微的想法，對自己產生優勝的想法，這就是自我傷害，也會招致業障。這樣的菩薩，對於其他菩薩，無論是教導還是告誡，都要產生教師的想法，然後才能教導和告誡。菩薩如果想要不捨棄菩提，就不要對其他菩薩產生輕視的想法。』

『善家子！菩薩如果是這樣，就不會有一處讓善根斷絕，就像輕視其他菩薩一樣。因此，菩薩如果想要守護各種善根、想要清凈各種業障、想要迅速在各種法中得到無礙的修行，應當晝夜各作三次禮敬菩薩乘的補特伽羅（Pudgala）。』

這時，曼殊尸利（Manjusri）童真菩薩又對佛說：『世尊！如我理解佛所說的意義，慾望之聲、佛的聲音，稱量起來是一樣的；嗔恨之聲、佛的聲音是一樣的；愚癡之聲、佛的聲音是一樣的；外道之聲、佛的聲音是一樣的；少欲之聲、多欲之聲是一樣的；知足之聲、不知足之聲是一樣的；減省之聲、不減省之聲是一樣的；樂於獨處的聲音、

【English Translation】 English version Turning away from hatred, cherishing the sound of the other shore (Nirvana); generating thoughts of transgression towards the sounds of villages, and generating thoughts of praise and benefit towards the sounds of secluded places (Aranya); this is not entering the gate of learning sounds. Cherishing solitude, turning away from and hating companionship, this is not learning the Buddha's teachings. Cherishing the conduct of monks (Bhikkhu), turning away from and hating the conduct of laypeople; cherishing dignified actions, turning away from and hating undignified actions; cherishing pure and wonderful actions, turning away from and hating impure and unwholesome actions; cherishing moral conduct, turning away from and hating immoral conduct; cherishing unmixed conduct, turning away from and hating mixed conduct; cherishing conduct free from greed, turning away from and hating greedy conduct; cherishing conduct free from anger, turning away from and hating angry conduct; cherishing conduct free from delusion, turning away from and hating deluded conduct; cherishing the practice of emptiness, turning away from and hating views of existence; cherishing the absence of characteristics, turning away from and hating characteristics; cherishing the absence of wishes, turning away from and hating wishes; cherishing the practice of a Bodhisattva, turning away from and hating the practice of Sravakas and Pratyekabuddhas; this is not learning the Buddha's teachings.

'If one criticizes the faults of a Bodhisattva, one will be far from Bodhi (Enlightenment) and will also accumulate karmic obstacles; if one criticizes dignified conduct, one will be far from Bodhi and will also accumulate firm karmic obstacles; if a Bodhisattva has inferior thoughts towards other Bodhisattvas and superior thoughts towards oneself, this is self-harm and will also accumulate karmic obstacles. Such a Bodhisattva, whether teaching or admonishing other Bodhisattvas, should have the thought of a teacher before teaching or admonishing. If a Bodhisattva wishes not to abandon Bodhi, one should not have belittling thoughts towards other Bodhisattvas.'

'Good son! If a Bodhisattva is like this, there will be no place where good roots are severed, as is the case with those who belittle other Bodhisattvas. Therefore, if a Bodhisattva wishes to protect all good roots, wishes to purify all karmic obstacles, and wishes to quickly attain unobstructed practice in all dharmas, one should pay homage to the Pudgalas (individuals) of the Bodhisattva vehicle three times each day and night.'

At that time, the pure youth Manjusri (Manjusri) again said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the sound of desire and the sound of the Buddha are equal in measure; the sound of anger and the sound of the Buddha are equal; the sound of delusion and the sound of the Buddha are equal; the sound of non-Buddhist paths and the sound of the Buddha are equal; the sound of few desires and the sound of many desires are equal; the sound of contentment and the sound of discontentment are equal; the sound of reducing and the sound of not reducing are equal; the sound of delighting in solitude and

聲共眾住聲等、此岸聲彼岸聲等、遠聲近聲等、流轉聲涅槃聲等、村落聲阿蘭拏聲等、施聲慳聲等、持戒聲破戒聲等、瞋恨聲忍聲等、精進聲懈怠聲等、亂聲定意聲等、無智聲智聲等。」

爾時蓮華遊戲智通天子語曼殊尸利童真言：「曼殊尸利！何因緣故稱量一等？」

曼殊尸利言：「天子！如是欲聲，于汝意謂是何？」

天子言：「曼殊尸利！如我意謂欲聲如響。」

曼殊尸利言：「天子！如是佛聲，汝意復謂是何？」

天子言：「曼殊尸利！如我意謂亦與響法不別。」

曼殊尸利言：「此因緣故，稱量一等。」

爾時佛告曼殊尸利童真言：「曼殊尸利！汝於前世住初業地，未入如是法道，作何業障？汝今可說。若未來世所有假名菩薩，聞如是等業障惡已，當自守護。」

如是語已，曼殊尸利童真復白佛言：「世尊！彼聞如是等業障惡已，雖當憂怖而得凈于業障，亦得諸法無礙。世尊！乃往過去無數劫，復過無數廣不可量、無量不可思，復過彼已，于彼時節有佛出世，名師子鼓音王如來、應、正遍知、明行具足、善逝、世間解、無上、調御丈夫、天人教師、佛、婆伽婆。彼如來壽量六十俱致那由多百千歲，說法調伏恒伽河沙等眾生，亦以三乘成熟眾生。彼世界名

【現代漢語翻譯】 現代漢語譯本： 『大眾共同發出的聲音和個人發出的聲音相同，此岸的聲音和彼岸的聲音相同，遠處的聲音和近處的聲音相同，輪迴的聲音和涅槃的聲音相同，村落的聲音和寂靜處的阿蘭拏（Aranya）的聲音相同，佈施的聲音和慳吝的聲音相同，持戒的聲音和破戒的聲音相同，嗔恨的聲音和忍耐的聲音相同，精進的聲音和懈怠的聲音相同，散亂的聲音和禪定的聲音相同，無智慧的聲音和智慧的聲音相同。』

這時，蓮華遊戲智通天子問曼殊尸利（Manjushri，文殊菩薩的另一種稱謂）童真：『曼殊尸利！是何因緣，使得這些聲音被衡量為相同呢？』

曼殊尸利回答說：『天子！你認為慾望的聲音是什麼？』

天子回答說：『曼殊尸利！我認為慾望的聲音就像迴響。』

曼殊尸利又問：『天子！你認為佛的聲音又是什麼呢？』

天子回答說：『曼殊尸利！我認為佛的聲音也與迴響沒有什麼不同。』

曼殊尸利說：『因此，這些聲音被衡量為相同。』

這時，佛告訴曼殊尸利童真：『曼殊尸利！你在前世處於修行的初始階段，尚未進入這樣的法道時，造作了什麼樣的業障？你現在可以說了。如果未來世的所有假名菩薩，聽聞了這些業障惡行后，應當自我守護。』

說完這些話后，曼殊尸利童真再次對佛說：『世尊！他們聽聞了這些業障惡行后，雖然會感到憂慮和恐懼，但也能因此凈化業障，並獲得諸法無礙。世尊！在過去無數劫之前，又經過無數廣闊不可量、無量不可思議的時間，在那時有一尊佛出世，名為師子鼓音王如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行具足（Vidya-charana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上（Anuttara，無上士）、調御丈夫（Purusadamyasarathi，調御丈夫）、天人教師（Sasta Devamanusyanam，天人師）、佛（Buddha，佛）、婆伽婆（Bhagavan，世尊）。那尊如來的壽命有六十俱致那由他百千歲，說法調伏恒河沙數般的眾生，也以三乘佛法成熟眾生。那個世界名為……』

【English Translation】 English version: 'The sound of the multitude dwelling together is the same as the sound of an individual, the sound of this shore is the same as the sound of the other shore, the sound of far away is the same as the sound of near, the sound of samsara (flowing, revolving) is the same as the sound of nirvana (cessation), the sound of villages is the same as the sound of aranya (secluded place) , the sound of generosity is the same as the sound of stinginess, the sound of keeping precepts is the same as the sound of breaking precepts, the sound of anger is the same as the sound of patience, the sound of diligence is the same as the sound of laziness, the sound of distraction is the same as the sound of samadhi (concentration), the sound of ignorance is the same as the sound of wisdom.'

At that time, the Deva (god) Lotus Play Wisdom Utpala (celestial being) spoke to Manjushri (Bodhisattva of Wisdom) Kumara (youth): 'Manjushri! What is the cause and condition that these are measured as equal?'

Manjushri said: 'Deva! What do you think the sound of desire is?'

The Deva said: 'Manjushri! As I think, the sound of desire is like an echo.'

Manjushri said: 'Deva! What do you think the sound of the Buddha is?'

The Deva said: 'Manjushri! As I think, it is no different from the nature of an echo.'

Manjushri said: 'For this reason, they are measured as equal.'

At that time, the Buddha told Manjushri Kumara: 'Manjushri! In your previous life, when you were in the initial stage of practice and had not yet entered this path of Dharma, what karmic obstacles did you create? You may speak of them now. If all nominal Bodhisattvas (enlightenment being) in the future hear of these karmic obstacles and evils, they should guard themselves.'

After saying this, Manjushri Kumara again said to the Buddha: 'World Honored One! After hearing of these karmic obstacles and evils, although they will be worried and fearful, they will be able to purify their karmic obstacles and attain unobstructedness in all dharmas. World Honored One! In the past, countless kalpas (eons) ago, and again beyond countless immeasurable, unquantifiable, and inconceivable periods, at that time a Buddha appeared in the world, named Lion Drum Sound King Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusadamyasarathi (Tamer of Men), Sasta Devamanusyanam (Teacher of Gods and Men), Buddha (Enlightened One), and Bhagavan (World Honored One). That Tathagata's lifespan was sixty kotis (ten millions) of nayutas (trillions) of hundreds of thousands of years, and he taught and tamed beings as numerous as the sands of the Ganges River, and also matured beings with the Three Vehicles. That world was named...'

大光。于中若樹、若柱，七寶所作。于彼樹中有如是等聲出，所謂空聲、無相聲、無愿聲、無生聲、無滅聲、無所有聲、無狀貌聲，常出如是等聲。若聲出時。彼諸眾生於法見證。

「彼時如來初集，聲聞有九十九俱致，彼皆阿羅漢，乃至以平等智善解脫心。第二集有九十六俱致比丘。第三集有九十三俱致比丘。第四集有九十俱致比丘，亦皆阿羅漢，乃至以平等智善解脫心。彼菩薩集亦如是數，彼皆無生法忍具足，善能出生種種法道，供養多百千俱致那由多佛，名稱聞于百千俱致那由多佛土，度脫多百千俱致那由多眾生，得無邊門陀羅尼，出生百千俱致那由多三摩地；自余始業初乘發行菩薩摩訶薩，亦多無量無數。彼如來土功德莊嚴具足，若以言說終不能盡。彼如來滅后，正法住九十九百千歲，彼諸樹聲皆不復出。

「世尊！彼時有菩薩比丘，名曰喜根，作說法者。世尊！彼喜根菩薩先行質直，不分別威儀、不捨世間、不礙世法。彼時眾生諸根悉利，少聞即知有深信解，為彼眾生不讚說少欲、不讚說知足減省樂獨；亦不讚說不共眾住；亦不示現發起精進。示現自身行於雜行，令彼眾生攝取諸法，即欲自性攝取諸法、即瞋自性攝取諸法、即癡自性攝取諸法，而無障礙。彼以方便令彼攝取諸行一相。若彼眾生

【現代漢語翻譯】 現代漢語譯本 大光（指佛的光芒）。在那（佛土）之中，有樹和柱子，都是用七寶做成的。在那樹中，有這樣的聲音發出，所謂的空聲、無相聲、無愿聲、無生聲、無滅聲、無所有聲、無狀貌聲，常常發出這樣的聲音。當這些聲音發出時，那些眾生就能在佛法上得到見證。

『那時如來第一次集會，聲聞（聽聞佛法而悟道者）有九十九俱致（古印度計數單位，表示極大的數量），他們都是阿羅漢（斷絕一切煩惱，達到涅槃境界的聖者），乃至以平等智慧善於解脫內心。第二次集會有九十六俱致比丘（出家修行的男子）。第三次集會有九十三俱致比丘。第四次集會有九十俱致比丘，他們也都是阿羅漢，乃至以平等智慧善於解脫內心。那些菩薩（立志成佛的修行者）的集會人數也和比丘一樣多，他們都具備無生法忍（對一切法不生不滅的深刻理解），善於出生種種佛法之道，供養多百千俱致那由他（更大的計數單位）的佛，名稱傳遍百千俱致那由他的佛土，度脫多百千俱致那由他的眾生，得到無邊門陀羅尼（總持一切法門的咒語），出生百千俱致那由他的三摩地（禪定境界）；其餘剛剛開始修行，初入佛道的菩薩摩訶薩（大菩薩），也多得無法計量。那個如來佛土的功德莊嚴具足，如果用言語來描述，終究無法窮盡。那位如來佛滅度后，正法住世九十九百千歲，那些樹發出的聲音也都不再出現。

『世尊！那時有一位菩薩比丘，名叫喜根，作為說法者。世尊！那位喜根菩薩先行正直，不分別威儀（修行者的行爲規範）、不捨棄世間、不妨礙世間法。那時眾生的根器都非常敏銳，稍微聽聞就能理解並有深刻的信解，因此對於那些眾生，不讚揚少欲、不讚揚知足減省、不讚揚樂於獨處；也不讚揚不與大眾共住；也不示現發起精進。他示現自身行於雜行（各種不同的行為），讓那些眾生攝取諸法，即使是貪慾的自性也能攝取諸法、即使是嗔恨的自性也能攝取諸法、即使是愚癡的自性也能攝取諸法，而沒有障礙。他用方便法門讓那些攝取的諸行達到一相（統一的境界）。如果那些眾生……』

【English Translation】 English version Great Light. Within it, there are trees and pillars made of seven treasures. From those trees, such sounds emanate, namely, the sound of emptiness, the sound of no-form, the sound of no-desire, the sound of no-birth, the sound of no-death, the sound of no-possession, the sound of no-appearance, constantly emitting such sounds. When these sounds arise, those beings attain realization of the Dharma (universal law).

'At that time, in the first assembly of the Tathagata (Buddha), there were ninety-nine kotis (ancient Indian unit of measurement, representing a very large number) of Shravakas (disciples who attain enlightenment by hearing the teachings), all of whom were Arhats (enlightened beings who have extinguished all defilements and attained Nirvana), and were skilled in liberating their minds with equal wisdom. In the second assembly, there were ninety-six kotis of Bhikshus (ordained monks). In the third assembly, there were ninety-three kotis of Bhikshus. In the fourth assembly, there were ninety kotis of Bhikshus, all of whom were also Arhats, and were skilled in liberating their minds with equal wisdom. The assemblies of Bodhisattvas (beings who aspire to become Buddhas) were of similar numbers, all of whom were endowed with the forbearance of non-origination of phenomena, skilled in generating various paths of the Dharma, making offerings to many hundreds of thousands of kotis of Nayutas (an even larger unit of measurement) of Buddhas, their names were heard in hundreds of thousands of kotis of Nayutas of Buddha-lands, delivering many hundreds of thousands of kotis of Nayutas of beings, obtaining the Dharani (a mantra that encapsulates all teachings) of boundless gates, generating hundreds of thousands of kotis of Nayutas of Samadhis (states of meditative absorption); the remaining Bodhisattva-Mahasattvas (great Bodhisattvas) who were just beginning their practice and entering the path were also immeasurable and countless. The meritorious adornments of that Tathagata's land were complete, and could not be fully described with words. After that Tathagata's Parinirvana (final departure), the True Dharma would abide for ninety-nine hundred thousand years, and the sounds from those trees would no longer be heard.

'World-Honored One! At that time, there was a Bodhisattva Bhikshu named Hsigeng (Joy Root), who was a Dharma speaker. World-Honored One! That Bodhisattva Hsigeng was straightforward in his actions, not discriminating against demeanor (rules of conduct for practitioners), not abandoning the world, not obstructing worldly affairs. At that time, the faculties of beings were all sharp, and they could understand and have deep faith upon hearing a little, so for those beings, he did not praise few desires, did not praise contentment and frugality, did not praise enjoying solitude; nor did he praise not dwelling with the community; nor did he show the initiation of diligence. He showed himself engaging in mixed practices (various different behaviors), allowing those beings to grasp all Dharmas, even grasping Dharmas with the nature of desire, grasping Dharmas with the nature of anger, grasping Dharmas with the nature of delusion, without obstruction. He used skillful means to make those grasped practices attain one aspect (a unified state). If those beings...'

彼以方便令攝取已，無有一處眾生若行、若威儀而有瞋礙。彼不瞋礙心已便得忍地，于如來教中當得決定不壞深心。

「世尊！彼時復有菩薩比丘，名曰勝意，亦作說法者。世尊！勝意說法者，得四第耶那四無色入，受行十二頭多功德。世尊！勝意菩薩所調伏者，取他過惡，其智動搖。

「世尊！爾時勝意菩薩于村落中為食而行，至喜根菩薩所乞之家。以不知故，彼于其中見舍主子，即至彼舍主子所，至已設如是座，坐已為彼舍主子說少欲、說知足、說減省、說共眾住過惡，贊說樂獨、贊說不共眾住。仍于彼舍主子前，惡說喜根菩薩云：『彼比丘者，乃令多人取于顛倒。彼比丘者，乃令多人取于邪見。其彼比丘是雜行者，取欲無礙、取瞋無礙、取癡無礙、取諸法無礙。』彼舍主子利根得忍，語彼比丘言：『大德意謂貪慾是何？』比丘言：『如我意謂欲是煩惱。』舍主子言：『大德！貪慾為內為外？』比丘言：『貪慾非內非外。』舍主子言：『貪慾從何所來？去至何所？覆住何處？』比丘言：『貪慾無來無去亦無住處。』舍主子言：『大德！貪慾若非內外，非東方分，亦非南、西、北方、上下、四維，無有處住亦非無住。彼之貪慾豈非無生？若無有生，何有煩惱及以清凈？』

「爾時勝意比丘瞋恚不

【現代漢語翻譯】 現代漢語譯本： 他以方便法門引導攝受眾生之後，沒有任何地方的眾生，無論他們的行為舉止如何，會對他產生嗔恨和障礙。他沒有嗔恨和障礙的心，因此能夠證得忍地（Kṣānti-bhūmi，菩薩修行所證得的安忍境界），在如來的教法中，能夠獲得堅定不移的深刻信心。 『世尊！那時還有一位菩薩比丘，名叫勝意（Śreṣṭhamati），也是一位說法者。世尊！這位勝意說法者，證得了四禪（catvāri dhyānāni，色界四種禪定）和四無色定（catasra ārūpya-samāpattayaḥ，四種超越色界的禪定），奉行十二頭陀功德（dvādaśa dhūtaguṇāḥ，苦行功德）。世尊！勝意菩薩所調伏的眾生，會挑剔別人的過錯和缺點，他們的智慧因此動搖不定。』 『世尊！當時勝意菩薩在村落中爲了乞食而行走，來到了喜根菩薩（Harṣamūla）所乞食的人家。因為不瞭解情況，他在那戶人家見到了舍主之子，於是走到舍主之子那裡，到了之後就為他設定了座位，坐下之後為舍主之子宣講少欲（alpecchatā，降低慾望）、知足（saṃtuṣṭi，滿足於已擁有的）、減省（apicchatā，減少需求）、宣講與大眾共同居住的過失，讚歎樂於獨處（ekatva-rati，喜愛獨居）、讚歎不與大眾共同居住。並且在那位舍主之子面前，惡語詆譭喜根菩薩說：『那位比丘，竟然讓很多人產生顛倒的見解。那位比丘，竟然讓很多人產生邪見。那位比丘是個雜行者，對於貪慾沒有障礙、對於嗔恨沒有障礙、對於愚癡沒有障礙、對於一切法都沒有障礙。』那位舍主之子根器銳利，已經證得了忍，對比丘說：『大德，您認為貪慾是什麼？』比丘說：『依我看來，貪慾是煩惱。』舍主之子說：『大德！貪慾是在內還是在外？』比丘說：『貪慾既不在內也不在外。』舍主之子說：『貪慾從哪裡來？去向哪裡？又住在哪裡？』比丘說：『貪慾無來無去，也沒有住處。』舍主之子說：『大德！貪慾如果不在內外，不在東方，也不在南、西、北方、上方、下方、四維，沒有住處，也不是沒有住處。那麼，這個貪慾豈不是無生的？如果沒有生，又怎麼會有煩惱和清凈呢？』 『當時勝意比丘非常嗔怒，不…

【English Translation】 English version: Having guided and gathered them with skillful means, there is no place where beings, in any of their actions or deportments, harbor anger or obstruction towards him. Having a mind free from anger and obstruction, he then attains the Ground of Patience (Kṣānti-bhūmi), and in the teachings of the Tathāgata, he will gain a firm and unwavering profound faith. 『World Honored One! At that time, there was also a Bodhisattva Bhikṣu named Śreṣṭhamati (Superior Intelligence), who was also a Dharma speaker. World Honored One! This Dharma speaker, Śreṣṭhamati, had attained the four Dhyānas (catvāri dhyānāni, the four meditative absorptions of the Form Realm) and the four Formless Attainments (catasra ārūpya-samāpattayaḥ, the four formless absorptions), and practiced the twelve Dhūta qualities (dvādaśa dhūtaguṇāḥ, ascetic practices). World Honored One! Those who were tamed by Bodhisattva Śreṣṭhamati would find fault with others, and their wisdom would be shaken.』 『World Honored One! At that time, Bodhisattva Śreṣṭhamati was walking in a village for alms and came to the house where Bodhisattva Harṣamūla (Root of Joy) had begged for food. Because he did not know the situation, he saw the son of the householder in that house. So he went to the son of the householder, and having arrived, he set up a seat for him. After sitting down, he spoke to the son of the householder about having few desires (alpecchatā), being content (saṃtuṣṭi), being frugal (apicchatā), and the faults of living with the community, praising the joy of solitude (ekatva-rati), and praising not living with the community. Moreover, in front of the son of the householder, he spoke ill of Bodhisattva Harṣamūla, saying: 『That Bhikṣu causes many people to have inverted views. That Bhikṣu causes many people to have wrong views. That Bhikṣu is one who practices mixed practices, having no obstruction to greed, no obstruction to hatred, no obstruction to delusion, and no obstruction to all dharmas.』 That son of the householder, being of sharp faculties and having attained patience, said to the Bhikṣu: 『Venerable One, what do you consider greed to be?』 The Bhikṣu said: 『As I see it, greed is affliction.』 The son of the householder said: 『Venerable One! Is greed internal or external?』 The Bhikṣu said: 『Greed is neither internal nor external.』 The son of the householder said: 『From where does greed come? Where does it go? And where does it reside?』 The Bhikṣu said: 『Greed has no coming, no going, and no abiding place.』 The son of the householder said: 『Venerable One! If greed is neither internal nor external, not in the eastern direction, nor in the south, west, north, above, below, or intermediate directions, having no place to reside, nor not having a place to reside, then is this greed not unborn? If there is no birth, how can there be affliction and purity?』 『At that time, the Bhikṣu Śreṣṭhamati was very angry, and…

喜，從坐起去，說如是言：『彼比丘者，乃令多人取不如實。』以不學入音聲故，于佛陀聲則喜、于外道聲則瞋。以不學入音聲故，于梵行聲則喜、于非梵行聲則瞋。以不學入音聲故，于清凈聲則喜、于染污聲則瞋。以不學入音聲故，于聖果聲則喜、于凡夫聲則瞋。以不學入音聲故，於樂聲則喜、于苦聲則瞋。以不學入音聲故，于出家聲則喜、于在家聲則瞋。以不學入音聲故，于出世間聲則喜、於世間聲則瞋。以不學入音聲故，于施聲則生利想、于慳聲則生礙想。以不學佛法中故，于持戒聲則生利想、于破戒聲則生礙想。

「于彼乞家出已，還向阿蘭拏處。至住處已，令余比丘亦如是取，即于眾中見喜根菩薩已，說如是言：『此比丘者乃令多人取于顛倒。此比丘者，乃令多人取于邪見。其此比丘是雜行者，取欲無礙，如是亦取瞋、癡無礙，及取諸法無礙。』

「喜根菩薩作如是念：『今此比丘必作業障，我須為說如是深言，乃至令作修助菩提法因。』爾時喜根菩薩欲令眾信，即于諸比丘僧前，說此伽陀：

「『貪慾說涅槃，　　恚癡亦如是！ 　　于中道當覺，　　佛菩提不思。 　　若分別貪慾，　　及諸恚癡等； 　　遠彼佛菩提，　　譬如天與地。 　　若不破壞慾瞋已，　　入于癡者見菩提；

【現代漢語翻譯】 現代漢語譯本：喜（名稱），從座位上起身離開，這樣說道：『那位比丘（佛教僧侶）使很多人接受了不符合事實的觀點。』因為沒有學習正確的發音，所以對佛陀（Buddha）的聲音感到歡喜，對外道（非佛教的宗教）的聲音感到嗔恨。因為沒有學習正確的發音，所以對梵行（清凈的行為）的聲音感到歡喜，對非梵行的聲音感到嗔恨。因為沒有學習正確的發音，所以對清凈的聲音感到歡喜，對染污的聲音感到嗔恨。因為沒有學習正確的發音，所以對聖果（證悟的果位）的聲音感到歡喜，對凡夫（普通人）的聲音感到嗔恨。因為沒有學習正確的發音，所以對快樂的聲音感到歡喜，對痛苦的聲音感到嗔恨。因為沒有學習正確的發音，所以對出家（離開家庭生活）的聲音感到歡喜，對在家（過家庭生活）的聲音感到嗔恨。因為沒有學習正確的發音，所以對出世間（超越世俗）的聲音感到歡喜，對世間（世俗）的聲音感到嗔恨。因為沒有學習正確的發音，所以對佈施（給予）的聲音產生有利的想法，對慳吝（吝嗇）的聲音產生阻礙的想法。因為沒有學習佛法（Buddha's teachings）的緣故，所以對持戒（遵守戒律）的聲音產生有利的想法，對破戒（違反戒律）的聲音產生阻礙的想法。 從那個乞討的地方離開后，又回到阿蘭若（寂靜的地方）。到達住處后，讓其他的比丘也像他一樣接受觀點，然後在眾人之中看到喜根菩薩（Xigen Bodhisattva）后，這樣說道：『這位比丘使很多人接受了顛倒的觀點。這位比丘使很多人接受了邪見。這位比丘是雜行者，接受貪慾沒有障礙，像這樣接受嗔恨、愚癡也沒有障礙，以及接受諸法（一切事物）沒有障礙。』 喜根菩薩這樣想：『現在這位比丘必定會造作業障，我需要為他說這樣深刻的道理，乃至讓他種下修習有助於菩提（覺悟）之法的因。』當時喜根菩薩爲了讓大眾相信，就在眾比丘僧人面前，說了這首伽陀（偈頌）： 『貪慾也能說是涅槃（Nirvana），嗔恨和愚癡也能這樣說！應當覺悟中道（the Middle Way），佛陀的菩提是不可思議的。如果分別貪慾，以及諸如嗔恨、愚癡等等；那將遠離佛陀的菩提，就像天與地一樣遙遠。如果不破壞貪慾和嗔恨，就進入愚癡的人也能見到菩提；』

【English Translation】 English version: Xi (name), rose from his seat and left, saying: 'That Bhikshu (Buddhist monk) causes many people to adopt untrue views.' Because he did not learn the correct pronunciation, he rejoiced at the sound of the Buddha (Buddha), and was angry at the sound of heretics (non-Buddhist religions). Because he did not learn the correct pronunciation, he rejoiced at the sound of Brahmacharya (pure conduct), and was angry at the sound of non-Brahmacharya. Because he did not learn the correct pronunciation, he rejoiced at the sound of purity, and was angry at the sound of defilement. Because he did not learn the correct pronunciation, he rejoiced at the sound of the Holy Fruit (the fruit of enlightenment), and was angry at the sound of ordinary people. Because he did not learn the correct pronunciation, he rejoiced at the sound of pleasure, and was angry at the sound of suffering. Because he did not learn the correct pronunciation, he rejoiced at the sound of renunciation (leaving home life), and was angry at the sound of lay life (living a family life). Because he did not learn the correct pronunciation, he rejoiced at the sound of transcendence (beyond the mundane), and was angry at the sound of the mundane (worldly). Because he did not learn the correct pronunciation, he had a favorable thought about the sound of giving (charity), and an obstructive thought about the sound of stinginess (miserliness). Because he did not learn the Buddha's teachings (Buddha's teachings), he had a favorable thought about the sound of upholding the precepts (observing the precepts), and an obstructive thought about the sound of breaking the precepts (violating the precepts). After leaving that begging place, he returned to the Aranya (quiet place). After arriving at the dwelling place, he made the other Bhikshus also accept the views like him, and then saw Xigen Bodhisattva (Xigen Bodhisattva) in the crowd, and said: 'This Bhikshu causes many people to accept inverted views. This Bhikshu causes many people to accept wrong views. This Bhikshu is a mixed practitioner, accepting greed without hindrance, just like accepting hatred and ignorance without hindrance, and accepting all dharmas (all things) without hindrance.' Xigen Bodhisattva thought: 'Now this Bhikshu will surely create karmic obstacles, I need to tell him such profound principles, so that he can plant the cause of cultivating the Dharma (teachings) that helps Bodhi (enlightenment).' At that time, Xigen Bodhisattva, in order to make the public believe, said this Gatha (verse) in front of the Sangha (community) of Bhikshus: 'Greed can also be said to be Nirvana (Nirvana), hatred and ignorance can also be said to be so! One should awaken to the Middle Way (the Middle Way), the Buddha's Bodhi is inconceivable. If one distinguishes greed, as well as hatred, ignorance, etc.; then one will be far away from the Buddha's Bodhi, just like heaven and earth are far apart. If one does not destroy greed and hatred, then those who enter ignorance can also see Bodhi;'

彼即近於勝菩提，　　當得于忍亦不久。 　　貪慾菩提二非二，　　一入平等與相應； 　　若不如是隨順覺，　　彼佛菩提遠復遠。 　　貪慾不生亦不滅，　　未曾作惱染於心； 　　若有我想有得見，　　為彼貪慾泥犁入。 　　所有欲法即佛法，　　所有佛法即欲法； 　　此二一字而無相，　　如是知者為導師。 　　若分別戒破戒已，　　以戒自高而醉逸； 　　彼不生天況菩提，　　但自安住有得見。 　　若於煩惱分別已，　　常好依倚瞋見中； 　　此道非是勝菩提，　　若念彼則凡夫縛。 　　若住蘭拏分別已，　　高貴自我而欺他； 　　彼無菩提無佛法，　　但自安住蘭拏見。 　　蘭拏法中既不見，　　于村落中作威儀； 　　天修羅中彼是賊，　　何有菩提及佛法？ 　　若分別我當作佛，　　彼凡無智力所牽； 　　所有佛法如虛空，　　于中無取亦無舍。 　　見行菩提本不二，　　名字數音說為人； 　　若不入於此法中，　　彼佛菩提遠復遠。 　　若求菩提無菩提，　　若見菩提遠菩提； 　　不此教中至滅度，　　分別此法無有實。 　　若佛法中生羨樂，　　彼則遠此佛菩提； 　　無實法中既生羨，　　則當復受于苦惱。 　　若以供養異不供，　　供養法中

【現代漢語翻譯】 現代漢語譯本 他已接近殊勝的菩提（bó tí，覺悟），不久也將獲得忍位（rěn wèi，對法理的認可）。 貪慾和菩提並非二元對立，一旦進入平等性，兩者便相互相應； 如果不能這樣隨順覺悟，那他與佛的菩提相距遙遠。 貪慾不生也不滅，從未對心造成惱害和污染； 如果有人執著于『我』的觀念，並有所得之見，那麼這種貪慾會讓他墮入地獄（ní lí，地獄）。 所有的慾望之法即是佛法，所有的佛法即是慾望之法； 這兩者在本質上是同一的，沒有分別的相狀，像這樣認知的人才是導師。 如果分別持戒和破戒，並因持戒而自高自大、放縱逸樂； 這樣的人不但不能生天，更何況是菩提，只是安住在自我的見解中。 如果對煩惱進行分別，並且常常執著于嗔恨的見解中； 這條道路並非通往殊勝菩提的道路，如果執著于這些念頭，就會被凡夫的執著所束縛。 如果安住在寂靜處（lán ná，寂靜處）進行分別，並以高貴的自我來欺騙他人； 這樣的人既沒有菩提，也沒有佛法，只是安住在寂靜處的見解中。 既然在寂靜的修行中沒有證悟，卻在村落中擺出威嚴的姿態； 這樣的人在天人和阿修羅（ā xiū luó，非天）中都是盜賊，又怎麼會有菩提和佛法呢？ 如果分別認為『我』將成佛，那麼他就會被凡夫的無知力量所牽引； 所有的佛法都像虛空一樣，其中沒有可取也沒有可舍。 見地和修行，菩提的體性原本不是二元對立的，只是爲了方便才用名字、數字和聲音來稱呼人； 如果不能進入這種法性之中，那他與佛的菩提相距遙遠。 如果追求菩提，反而得不到菩提，如果以有所得之心看待菩提，那就會遠離菩提； 不在此教法中修行，就無法達到滅度（miè dù，涅槃），分別這些法，是沒有真實的。 如果在佛法中產生貪戀和喜好，那他就會遠離佛的菩提； 在沒有實體的法中產生貪戀，那麼他將會再次承受苦惱。 如果以供養和不供養來區分，那麼就不是真正的供養法。

【English Translation】 English version He is close to the supreme Bodhi (bó tí, enlightenment), and will soon attain forbearance (rěn wèi, acceptance of the Dharma). Greed and Bodhi are not two; once entering equality, they correspond with each other; If one does not accord with awakening in this way, then he is far, far away from the Bodhi of the Buddha. Greed neither arises nor ceases, and has never troubled or defiled the mind; If someone has the thought of 'I' and has a view of attainment, then that greed will lead him into hell (ní lí, hell). All the laws of desire are the Buddha's laws, and all the Buddha's laws are the laws of desire; These two are one in essence and without form; one who knows this is a guide. If one distinguishes between keeping and breaking precepts, and becomes arrogant and indulgent because of keeping precepts; Such a person will not be born in heaven, let alone attain Bodhi, but will only abide in his own views. If one distinguishes between afflictions and constantly relies on views of anger; This path is not the path to supreme Bodhi; if one clings to these thoughts, he will be bound by the attachments of ordinary people. If one dwells in a quiet place (lán ná, quiet place) and makes distinctions, and deceives others with a noble self; Such a person has neither Bodhi nor the Buddha's Dharma, but only abides in the views of the quiet place. Since one has not attained enlightenment in quiet practice, yet displays an imposing demeanor in villages; Such a person is a thief among gods, humans, and asuras (ā xiū luó, non-gods); how can he have Bodhi and the Buddha's Dharma? If one distinguishes and thinks, 'I will become a Buddha,' then he will be led by the ignorant power of ordinary people; All the Buddha's Dharma is like the void, in which there is neither taking nor giving up. View and practice, the nature of Bodhi, are originally not two; names, numbers, and sounds are used to refer to people for convenience; If one cannot enter into this Dharma nature, then he is far, far away from the Bodhi of the Buddha. If one seeks Bodhi, one will not attain Bodhi; if one views Bodhi with a mind of attainment, one will be far from Bodhi; Without practicing in this teaching, one cannot reach extinction (miè dù, nirvana); distinguishing these dharmas is without reality. If one develops craving and delight in the Buddha's Dharma, then he will be far from the Bodhi of the Buddha; If one develops craving in unreal dharmas, then he will again suffer affliction. If one distinguishes between offering and not offering, then it is not true offering.

則聚著； 　　若知此界同平等，　　彼當作佛人中尊。 　　若不于佛及佛法，　　諸種諸處未曾見； 　　彼于諸法則不染，　　覺菩提已破摩羅。 　　若欲度脫諸眾生，　　彼眾生界未曾念； 　　諸法猶如涅槃等，　　彼若見是作人尊！ 　　若說外道是惡意，　　若說諸佛人勝者； 　　於此二中無差別，　　如是知者作導師。 　　若覺菩提無所覺，　　若如是知無所知； 　　佛與非佛不等佛，　　此不分別人中上。 　　佛于菩提未曾覺，　　眾生未曾有脫者； 　　凡夫分別無有法，　　彼遠復遠佛法中。 　　若有為法非有為，　　彼所有數未曾有； 　　若無有數算亦無，　　此諸方便不說二。 　　若無眾生無成就，　　不見佛法是實有； 　　如佛亦如諸眾生，　　如是知者觸菩提。 　　若欲當覺勝菩提，　　于彼欲法莫分別； 　　所有欲法自性相，　　彼即佛德不可思。 　　若佛法中未曾發，　　于佛菩提不生心； 　　無異菩提無異心，　　如是知者作導師。 　　以菩提心凡自高，　　若分別念我作佛； 　　彼無菩提無佛法，　　則舍此法自性印。 　　若念眾生我欲脫，　　愚癡著彼眾生想； 　　說眾生者無眾生，　　菩提不于眾生住。 　　若見眾生如是怖，　　

【現代漢語翻譯】 現代漢語譯本： 則會聚集在一起； 如果知道這個世界是平等的，那麼他將成為人中最受尊敬的佛。 如果對於佛（Buddha）和佛法（Dharma），在各種情況和地方都未曾見過； 那麼他對於各種法則就不會被沾染，覺悟菩提（Bodhi）后就能破除摩羅（Mara，魔）。 如果想要度脫所有的眾生，卻從未想過眾生界； 如果認為諸法（Dharmas）猶如涅槃（Nirvana）一樣平等，那麼他如果能這樣看待，就能成為人中最受尊敬的人！ 如果說外道是惡意的，又說諸佛是人中的勝者； 如果對於這兩者沒有差別心，那麼這樣認知的人可以成為導師。 如果覺悟菩提卻無所覺悟，如果像這樣認知卻無所認知； 佛與非佛沒有不同，此不分別的人是人中之上。 佛對於菩提未曾覺悟，眾生也未曾被解脫； 凡夫分別執著于沒有實體的法，他們距離佛法非常遙遠。 如果認為有為法（conditioned dharmas）不是有為的，那麼他所擁有的數量就從未存在過； 如果沒有數量，那麼算數也就沒有意義，這些方便法門不說二元對立。 如果沒有眾生，也就沒有成就，也無法見到佛法是真實存在的； 如佛一樣，也如所有眾生一樣，像這樣認知的人才能觸及菩提。 如果想要覺悟殊勝的菩提，就不要對慾望之法有所分別； 所有慾望之法的自性相，那就是佛的功德，不可思議。 如果在佛法中未曾發起（信心），就不會對佛的菩提生起嚮往之心； 沒有不同的菩提，也沒有不同的心，像這樣認知的人可以成為導師。 如果以菩提心自視甚高，如果分別念想『我將成佛』； 那麼他就沒有菩提，也沒有佛法，就捨棄了此法的自性印。 如果想著要度脫眾生，愚癡地執著于眾生的概念； 說眾生，實則無眾生，菩提不住于眾生之中。 如果看到眾生如此恐懼，

【English Translation】 English version: Then they gather together; If one knows this world is equal, then he will become the most respected Buddha among people. If one has never seen the Buddha (Buddha) and the Dharma (Dharma) in various situations and places; Then he will not be tainted by various laws, and after awakening Bodhi (Bodhi), he can break Mara (Mara, the demon). If one wants to liberate all sentient beings, but has never thought about the realm of sentient beings; If one thinks that all Dharmas (Dharmas) are as equal as Nirvana (Nirvana), then if he can see it this way, he can become the most respected person among people! If one says that heretics are malicious, and also says that all Buddhas are the victors among people; If there is no difference between the two, then the person who knows this can become a guide. If one awakens to Bodhi but has nothing to awaken to, if one knows like this but has nothing to know; There is no difference between Buddha and non-Buddha, and the person who does not distinguish this is above all people. The Buddha has never awakened to Bodhi, and sentient beings have never been liberated; Ordinary people cling to the unreal dharmas, and they are very far from the Buddha's teachings. If one thinks that conditioned dharmas (conditioned dharmas) are not conditioned, then the number he possesses has never existed; If there is no number, then arithmetic is meaningless, and these expedient methods do not speak of duality. If there are no sentient beings, there will be no achievement, and it will not be possible to see that the Buddha's teachings are real; Like the Buddha, and like all sentient beings, the person who knows this can touch Bodhi. If you want to awaken to the supreme Bodhi, do not distinguish between the laws of desire; The self-nature of all the laws of desire is the merit of the Buddha, which is incredible. If one has never initiated (faith) in the Buddha's teachings, one will not have a longing for the Buddha's Bodhi; There is no different Bodhi, and there is no different mind, the person who knows this can become a guide. If one regards oneself highly with the Bodhi mind, if one thinks 'I will become a Buddha'; Then he has no Bodhi, no Buddha Dharma, and abandons the self-nature seal of this Dharma. If one thinks of liberating sentient beings, foolishly clinging to the concept of sentient beings; Speaking of sentient beings, in fact there are no sentient beings, and Bodhi does not dwell in sentient beings. If you see sentient beings so frightened,

彼則無邊恐怖生； 　　諸眾生言如山響，　　如是知者人中上。 　　若見眾生畢竟脫，　　常無貪慾瞋癡等； 　　眾生寂靜常大寂，　　如是知者作導師。 　　貪慾非內亦非外，　　欲于諸方無依倚； 　　無實諸法分別已，　　如是我想凡所迷。 　　如響如幻如焰等，　　如石女兒亦如夢； 　　如諸煩惱不可見，　　凡夫轉行由無知。 　　若求煩惱彼有惱，　　正念選擇莫懈怠； 　　不分別道及煩惱，　　觸無分別菩提地。 　　若空法中凡夫畏，　　于佛法中彼當遠； 　　若空法中無有疑，　　最勝菩提彼當得。 　　若以言說分別境，　　言說及義不可思； 　　染著名稱及利報，　　自謂念道無疑惑。 　　不以著名念所說，　　而見蘭拏有所住； 　　少欲知足分別已，　　復為貪慾力所牽。 　　若人避于欲法走，　　彼于欲法不可脫； 　　若能順覺欲法實，　　彼則見法欲乃離。 　　守護禁戒雖長夜，　　出生定意無邊劫； 　　此佛教中彼不脫，　　以不覺此真實際。 　　若覺此法無所有，　　于諸法中彼無著； 　　不以分別戒破戒，　　而脫凡夫有見境。 　　若見持戒常無戒，　　若覺戒義破戒法； 　　彼于破戒不可得，　　彼覺戒行相如是。 　　法王所有不思

【現代漢語翻譯】 現代漢語譯本： 那時就會產生無邊的恐怖； 所有眾生的聲音都如山崩地裂般響亮，像這樣理解的人是人中之佼佼者。 如果能看透眾生最終解脫，心中常常沒有貪慾、嗔恨、愚癡等等； 眾生的寂靜就是永恒的大寂靜，像這樣理解的人可以成為導師。 貪慾既不在內，也不在外，慾望對於任何地方都沒有依賴； 一切諸法都是虛幻不實的，經過分辨之後，像我這樣的想法都是凡夫的迷惑。 如同回聲、幻影、火焰等等，如同石女的兒子，也如同夢境； 如同各種煩惱一樣不可見，凡夫因為無知而不斷輪迴。 如果去追求煩惱，就會被煩惱所困擾，要以正念來選擇，不要懈怠； 不分別道和煩惱，接觸到無分別的菩提之地。 如果在空性之法中，凡夫感到畏懼，那麼他就遠離了佛法； 如果在空性之法中沒有疑惑，那麼他就能獲得最殊勝的菩提。 如果用言語來分別境界，那麼言語和意義都是不可思議的； 如果貪戀名聲和利益回報，還自認爲念道沒有疑惑。 不執著名相，不執著所說之法，卻認為蘭拏（Lana）有所依住； 即使能夠少欲知足，經過分辨之後，仍然會被貪慾的力量所牽引。 如果有人逃避慾望之法，那麼他無法從慾望之法中解脫； 如果能夠順應覺悟，認識到慾望之法的真實，那麼他就能看清法，從而遠離慾望。 即使守護禁戒經歷了漫長的夜晚，出生于禪定之意經歷了無邊的劫數； 這樣的人在佛教中仍然無法解脫，因為他沒有覺悟到這真實的實際。 如果覺悟到一切法都是空無所有的，那麼他對一切法都不會執著； 不以分別持戒和破戒，就能脫離凡夫的有見境界。 如果認為持戒是永恒不變的，如果覺悟到戒的意義就是破戒之法； 那麼他就不會被破戒所束縛，他所覺悟的戒行就是這樣的。

【English Translation】 English version: Then boundless terror arises; The voices of all beings resound like mountains collapsing, one who knows thus is the best among people. If one sees beings ultimately liberated, constantly without greed, hatred, and delusion; The quiescence of beings is constant great quiescence, one who knows thus acts as a guide. Greed is neither inside nor outside, desire has no reliance in any direction; All dharmas are unreal, having distinguished them, such thoughts as 'I' are the delusion of ordinary people. Like echoes, illusions, flames, etc., like a stone woman's son, also like a dream; Like the afflictions, invisible, ordinary people transmigrate due to ignorance. If one seeks afflictions, one is afflicted by them, with right mindfulness choose, do not be lazy; Not distinguishing the path and afflictions, one touches the ground of non-discriminating Bodhi (enlightenment). If in the Dharma (law) of emptiness ordinary people fear, then they are far from the Buddha Dharma (Buddha's teachings); If in the Dharma of emptiness there is no doubt, then they will attain the most supreme Bodhi (enlightenment). If with words one distinguishes realms, words and meanings are inconceivable; Attached to fame and the reward of profit, one claims to be mindful of the path without doubt. Not mindful of what is spoken by being attached to names, but seeing that Lana (Lana) has a dwelling; Even having distinguished contentment with few desires, one is again pulled by the power of greed. If a person runs away from the Dharma (law) of desire, they cannot escape from the Dharma of desire; If one can accord with awakening, realizing the truth of the Dharma of desire, then they see the Dharma and desire is relinquished. Guarding precepts though long nights, born from the intention of samadhi (meditative concentration) for boundless kalpas (eons); In this Buddha's teaching they do not escape, because they do not awaken to this true reality. If one awakens to this Dharma as without anything, then in all Dharmas they are without attachment; Not distinguishing between keeping and breaking precepts, one escapes the realm of views of ordinary people. If one sees keeping precepts as constant and without precepts, if one awakens to the meaning of precepts as the Dharma of breaking precepts; Then they cannot be obtained by breaking precepts, they awaken to the aspect of precepts thus.

法，　　俱致方便化眾生； 　　以一方便令其入，　　此菩提中寂無漏。 　　凡夫墮于大墮中，　　說勝法所聞法已； 　　無作無物無有相，　　一道方便自性空。 　　雖在勝家喜欲樂，　　而聞法已不驚怖； 　　不於此教出家已，　　頭多自高有見得。 　　所有十方佛世尊！　　住世作利大仙主； 　　皆知諸法如空已，　　法無起作觸菩提。 　　無知而有凈相想，　　聞此實法有驚怖； 　　彼俱致劫受多苦，　　常受苦分無有間。』

「說此伽陀時，三十千天子等無生法中得忍；十八千比丘以不受故，諸漏心皆解脫。即時地裂，勝意菩薩死墮大啼叫泥犁耶中。彼業障故，于百千俱致劫大泥犁耶中，受諸極重苦毒。受已於七十百千生中，常得誹謗。于多百千俱致劫中，不聞如來、應、正遍知名字。彼后值遇如來，于彼教中出家而不喜樂。六十百千生中出家已，反戒入俗。以彼殘業障故，于多百千生中闇鈍而行。

「于彼時節名喜根比丘菩薩摩訶薩說法者，今已證覺阿耨多羅三藐三菩提，現住說法。在東方分，過百千俱致佛土，于寶畫世界中，名密無垢蔽日光福德威熾王如來、應、正遍知，現住說法。于彼時節名勝意比丘說法者，即我彼時作說法者，名勝意比丘。

「世尊！我受

【現代漢語翻譯】 現代漢語譯本 法，用各種方便法門來教化眾生； 用唯一方便法門使他們進入，這菩提（Bodhi）境界寂靜無漏。 凡夫沉溺於巨大的墮落之中，（佛）宣說殊勝之法，所聽聞之法已； 無造作，無事物，無表相，唯一道路方便，自性本空。 即使身處富貴之家，貪圖享樂，但聽聞此法后也不會驚慌恐懼； 不在此教法中出家，卻自以為是，自視甚高，有所得。 所有十方諸佛世尊！住世利益眾生的大仙之主； 都知道諸法如虛空一般，法無生起造作，觸及菩提（Bodhi）。 無知卻有清凈表相之想，聽聞此真實之法便會驚慌恐懼； 他們將在俱致（Koti）劫中遭受諸多痛苦，持續不斷地承受痛苦。』

『當宣說此伽陀（Gatha）時，三萬天子等在無生法中獲得忍耐；一萬八千比丘因為不執著，各種煩惱都得以解脫。當時大地裂開，勝意菩薩（Shèngyì Púsà）死後墮入大啼叫泥犁耶（Naraka）中。因為他的業障，在百千俱致（Koti）劫的大泥犁耶（Naraka）中，遭受各種極其沉重的痛苦。受苦完畢后，在七十百千生中，常常遭受誹謗。在眾多百千俱致（Koti）劫中，聽不到如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）的名號。之後他才遇到如來（Tathagata），在那教法中出家卻不喜樂。六十百千生中出家后，又違反戒律還俗。因為他殘餘的業障，在眾多百千生中愚昧遲鈍地行走。

『在那個時候，名叫喜根比丘（Xǐgēn Bǐqiū）的菩薩摩訶薩（Bodhisattva-Mahasattva）說法者，如今已經證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），現在正在說法。在東方，經過百千俱致（Koti）佛土，在寶畫世界中，名為密無垢蔽日光福德威熾王如來（Mìwúgòubì Rìguāng Fúdé Wēichì Wáng Rúlái）、應（Arhat）、正遍知（Samyaksambuddha），現在正在說法。在那個時候，名叫勝意比丘（Shèngyì Bǐqiū）的說法者，就是我那時作為說法者，名叫勝意比丘（Shèngyì Bǐqiū）。』

『世尊！我受

【English Translation】 English version The Dharma, using various expedient means to transform sentient beings; Using the one expedient means to lead them in, this Bodhi is tranquil and without outflows. Ordinary beings fall into great downfalls; (the Buddha) speaks the supreme Dharma, the Dharma that has been heard; Without action, without things, without appearances, the one path of expedient means, the self-nature is empty. Even though in a noble family, delighting in pleasure, having heard the Dharma, they are not alarmed or afraid; Not having left home in this teaching, they are self-righteous, arrogant, and think they have attained something. All the Buddhas, World Honored Ones, in the ten directions! Abiding in the world, benefiting beings, the great lords of immortals; All know that all dharmas are like empty space; the Dharma has no arising or action, touching Bodhi. Without knowledge, yet having thoughts of pure appearances, hearing this true Dharma, they are alarmed and afraid; They will suffer much pain for Koti kalpas, constantly enduring suffering without interruption.』

『When this Gatha was spoken, thirty thousand devas and others attained forbearance in the Dharma of non-origination; eighteen thousand bhikshus, because of non-attachment, all their minds were liberated from outflows. At that time, the earth split open, and Bodhisattva Shèngyì, after death, fell into the great crying Naraka. Because of his karmic obstacles, in hundreds of thousands of Koti kalpas in the great Naraka, he endured all kinds of extremely heavy and poisonous suffering. After suffering, in seventy hundreds of thousands of lives, he constantly received slander. In many hundreds of thousands of Koti kalpas, he did not hear the names of the Tathagata, Arhat, Samyaksambuddha. Only later did he encounter the Tathagata, and in that teaching, he left home but did not rejoice. After leaving home for sixty hundreds of thousands of lives, he violated the precepts and returned to lay life. Because of his remaining karmic obstacles, in many hundreds of thousands of lives, he walked in darkness and dullness.

『At that time, the Dharma speaker named Bhikshu Xǐgēn, the Bodhisattva-Mahasattva, has now attained Anuttara-samyak-sambodhi and is currently speaking the Dharma. In the eastern direction, passing through hundreds of thousands of Koti Buddha lands, in the Treasure Painting World, he is named Tathagata Mìwúgòubì Rìguāng Fúdé Wēichì Wáng, Arhat, Samyaksambuddha, and is currently speaking the Dharma. At that time, the Dharma speaker named Bhikshu Shèngyì, that was me at that time as the Dharma speaker, named Bhikshu Shèngyì.』

『World Honored One! I received

如是苦惱、如是住時，以未入此法道故，受如是苦。于無苦中分別苦、顛倒苦，是故若發菩薩乘者、若發獨覺乘者、若發聲聞乘者，不用如是業障者、不用如是苦者，于諸種法不應譭棄，于彼正法亦不應譭棄，亦不應一處而作瞋礙。」

爾時佛告曼殊尸利童真言：「曼殊尸利！彼時汝因聞彼伽陀，有何勝作？」

曼殊尸利言：「世尊！我因聞彼伽陀，從彼業障而起，處處馳走遍流轉已，于諸處中得甚深忍，得決定忍善說深法。」

佛言：「曼殊尸利！是誰神力憶念如是久遠所作業障？」

曼殊尸利言：「世尊！所有菩薩，若思若念若隨順念，彼皆如來神力。何以故？世尊！如是諸法皆是如來本性。」

佛言：「若得如來十力，與聞此者稱量一等；若於無生法中得忍，與聞此者稱量一等。」

曼殊尸利言：「世尊！如我解佛所說義，聞此法本，果不可思。」

佛言：「如是如是。曼殊尸利！如汝所說。聞此法本果不可思，但如來不記說。何以故？彼不勤修非善丈夫，若聞此已當不信解。曼殊尸利！此是諸法入門。」

爾時曼殊尸利童真及慈氏菩薩摩訶薩，復白佛言：「世尊！當住持此法本，令末後世后五百歲法轉之時，廣至多人手中，不使摩羅及摩羅身天得入其便。

【現代漢語翻譯】 現代漢語譯本： 像這樣苦惱，像這樣安住的時候，因為沒有進入這佛法正道，所以承受這樣的痛苦。在沒有痛苦之中分別出痛苦、顛倒的痛苦，因此，如果發起菩薩乘（Bodhisattva-yana，以利益眾生為目標的修行方式）的人、如果發起獨覺乘（Pratyekabuddha-yana，靠自己力量覺悟的修行方式）的人、如果發起聲聞乘（Śrāvakayāna，通過聽聞佛法而解脫的修行方式）的人，不用像這樣的業障、不用像這樣的痛苦，對於各種法門不應該譭謗捨棄，對於那些正法也不應該譭謗捨棄，也不應該在一個地方生起嗔恨和障礙。

當時，佛告訴曼殊尸利（Mañjuśrī，文殊菩薩的另一種稱呼）童真說：『曼殊尸利！那時你因為聽聞那個偈頌，有什麼殊勝的作為？』

曼殊尸利說：『世尊！我因為聽聞那個偈頌，從那些業障中生起，到處奔走流轉之後，在各個地方得到甚深的安忍，得到決定性的安忍，善於宣說甚深的佛法。』

佛說：『曼殊尸利！是誰的神力讓你憶念起如此久遠以前所造的業障？』

曼殊尸利說：『世尊！所有菩薩，無論是思惟、憶念還是隨順憶念，那些都是如來（Tathāgata，佛的稱號之一）的神力。為什麼這麼說呢？世尊！像這樣的諸法都是如來的本性。』

佛說：『如果有人證得如來的十力（Daśa-bala，佛所具有的十種力量），與聽聞此法本的人，功德可以相等；如果在無生法（Anutpāda-dharma，不生不滅的真理）中得到安忍，與聽聞此法本的人，功德可以相等。』

曼殊尸利說：『世尊！按照我理解佛所說的意義，聽聞此法本，所獲得的果報是不可思議的。』

佛說：『是的，是的。曼殊尸利！正如你所說。聽聞此法本所獲得的果報是不可思議的，但是如來不會特別說明。為什麼呢？那些不勤奮修行、不是善良的人，如果聽聞此法本后，將不會相信和理解。曼殊尸利！這是進入諸法之門的途徑。』

當時，曼殊尸利童真和慈氏（Maitreya，彌勒菩薩的另一種稱呼）菩薩摩訶薩（Mahāsattva，偉大的菩薩）再次對佛說：『世尊！應當住持此法本，使得在末法時代，后五百歲佛法衰微之時，廣泛流傳到很多人手中，不讓魔羅（Māra，佛教中的惡魔）和魔羅身天（Māra-kāyika-deva，魔王所統領的天界）有機可乘。

【English Translation】 English version: Suffering thus, abiding thus, because of not having entered this path of Dharma, one endures such suffering. Discriminating suffering in the absence of suffering, perverted suffering, therefore, if those who aspire to the Bodhisattva-yana (Bodhisattva-yana, the path of practice with the goal of benefiting all beings), if those who aspire to the Pratyekabuddha-yana (Pratyekabuddha-yana, the path of practice to achieve enlightenment on one's own), if those who aspire to the Śrāvakayāna (Śrāvakayāna, the path of liberation through hearing the Buddha's teachings), do not need such karmic obstacles, do not need such suffering, they should not denigrate or abandon various Dharmas, nor should they denigrate or abandon those true Dharmas, nor should they generate hatred and obstacles in one place.

At that time, the Buddha said to Mañjuśrī (Mañjuśrī, another name for Manjushri Bodhisattva) Kumārabhūta: 'Mañjuśrī! At that time, because you heard that Gatha (Gāthā, a verse or stanza), what excellent deeds did you perform?'

Mañjuśrī said: 'World-Honored One! Because I heard that Gatha, I arose from those karmic obstacles, and after wandering and transmigrating everywhere, I obtained profound forbearance in various places, obtained decisive forbearance, and became skilled at expounding profound Dharma.'

The Buddha said: 'Mañjuśrī! Whose divine power allowed you to recall such long-ago karmic obstacles?'

Mañjuśrī said: 'World-Honored One! All Bodhisattvas, whether they contemplate, remember, or recollect accordingly, all of that is the divine power of the Tathāgata (Tathāgata, one of the titles of the Buddha). Why is that? World-Honored One! Such Dharmas are all the nature of the Tathāgata.'

The Buddha said: 'If one attains the ten powers of the Tathāgata (Daśa-bala, the ten powers possessed by the Buddha), the merit is equal to that of one who hears this Dharma-source; if one obtains forbearance in the unproduced Dharma (Anutpāda-dharma, the truth of non-arising and non-ceasing), the merit is equal to that of one who hears this Dharma-source.'

Mañjuśrī said: 'World-Honored One! According to my understanding of the meaning of what the Buddha said, the result of hearing this Dharma-source is inconceivable.'

The Buddha said: 'So it is, so it is. Mañjuśrī! Just as you said. The result of hearing this Dharma-source is inconceivable, but the Tathāgata does not specifically describe it. Why is that? Those who are not diligent in practice and are not virtuous people, if they hear this, will not believe and understand it. Mañjuśrī! This is the gateway to all Dharmas.'

At that time, Mañjuśrī Kumārabhūta and Maitreya (Maitreya, another name for Maitreya Bodhisattva) Bodhisattva-Mahāsattva (Mahāsattva, a great Bodhisattva) again said to the Buddha: 'World-Honored One! We should uphold this Dharma-source, so that in the future age, during the decline of the Dharma in the last five hundred years, it will be widely spread to many people, and not allow Māra (Māra, the demon in Buddhism) and Māra-kāyika-deva (Māra-kāyika-deva, the heavens ruled by the demon king) to take advantage of it.'

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爾時世尊為住持此法本故，左右觀視如是無間。世尊觀已，彼時十方恒伽河沙等佛土六種振動。于彼時中，世尊則為已住持此法本。自余諸佛世尊，于恒伽河沙等世界中，亦住持此法本。說此法本時，乃至十方恒伽河沙倍多，于彼眾生無生法中得忍，彼復倍多於法證見，何況復言住聲聞乘、獨覺地、無學地？

爾時命者阿難陀而白佛言：「世尊！云何名此法本？我云何持？」佛言：「阿難陀！此法本名『說諸法不轉』，此名當持。」

佛說此時，曼殊尸利童真歡喜，慈氏菩薩摩訶薩、師子游步菩薩摩訶薩，蓮華遊戲智通天子及余天子，並彼大菩薩眾，諸天、人、犍闥婆、阿修羅等，聞佛所說，皆大歡喜。

諸法本無經卷下

【現代漢語翻譯】 現代漢語譯本： 　　那時，世尊爲了住持（維持）這個法本的緣故，左右觀看，沒有間斷。世尊觀看完畢，那時十方如恒河沙數一樣多的佛土發生了六種震動。在那時，世尊就已經住持了這個法本。其餘的諸佛世尊，在如恒河沙數一樣多的世界中，也住持了這個法本。在宣說這個法本的時候，乃至十方恒河沙數倍多的眾生，在無生法中得到了忍（對無生無滅的真理的確認），他們之中證見真理的又更多，更何況是安住于聲聞乘、獨覺地、無學地的人呢？ 　　那時，阿難陀（Ananda，佛陀的十大弟子之一）向佛陀說道：『世尊！這個法本叫什麼名字？我應該如何受持？』佛陀說：『阿難陀！這個法本名為「說諸法不轉」，這個名字你應該記住並受持。』 　　佛陀說這段話的時候，曼殊尸利（曼殊尸利，即文殊菩薩）童真歡喜，慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，即彌勒菩薩）、師子游步菩薩摩訶薩（Simhavikridita Bodhisattva Mahasattva），蓮華遊戲智通天子（Lalitavyuhajnanadhara Deva）以及其他天子，以及那些大菩薩眾，諸天、人、犍闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）等，聽聞佛陀所說，都非常歡喜。 　　諸法本無經卷下

【English Translation】 English version: At that time, the World Honored One, for the sake of upholding this Dharma text, gazed around without interruption. After the World Honored One had gazed, at that time, the Buddha lands as numerous as the sands of the Ganges River in the ten directions shook in six ways. At that time, the World Honored One had already upheld this Dharma text. The other World Honored Buddhas, in worlds as numerous as the sands of the Ganges River, also upheld this Dharma text. When this Dharma text was spoken, even beings in numbers many times greater than the sands of the Ganges River in the ten directions attained forbearance in the unoriginated Dharma (acceptance of the truth of non-arising), and even more of them attained the vision of Dharma. How much more so those who abide in the Sravaka Vehicle, the Pratyekabuddha Ground, and the Ground of No More Learning? At that time, the Venerable Ananda (Ananda, one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! What is the name of this Dharma text? How should I uphold it?' The Buddha said: 'Ananda! This Dharma text is named 'Speaking of the Non-Reversal of All Dharmas'; you should remember and uphold this name.' When the Buddha spoke these words, Manjushri (Manjushri, the Bodhisattva of Wisdom), the pure youth, rejoiced; Maitreya Bodhisattva Mahasattva (Maitreya Bodhisattva Mahasattva, the future Buddha), Simhavikridita Bodhisattva Mahasattva (Simhavikridita Bodhisattva Mahasattva), Lalitavyuhajnanadhara Deva (Lalitavyuhajnanadhara Deva), and other devas, along with those great Bodhisattva assemblies, devas, humans, Gandharvas (Gandharva, celestial musicians), Asuras (Asura, a type of warring deity), and others, hearing what the Buddha had said, all greatly rejoiced. End of the Lower Scroll of the Sutra of the Fundamental Non-Existence of All Dharmas