T15n0652_佛說大乘隨轉宣說諸法經

大正藏第 15 冊 No. 0652 佛說大乘隨轉宣說諸法經

No. 652 [Nos. 650, 651]

佛說大乘隨轉宣說諸法經卷上

宋明教辯才法師充譯經三藏沙門紹德等奉　詔譯

如是我聞：

一時，佛在王舍城鷲峰山中，與大比丘眾千二百五十人俱；諸大菩薩摩訶薩眾二千人俱，其名曰：莊嚴菩薩、師子游戲菩薩、不動光菩薩、歡喜無垢光菩薩、日光焰菩薩、甚深離垢菩薩、蓮華相菩薩、師子智菩薩、金色相菩薩、梵天音菩薩、師子慧王菩薩、無垢金光菩薩、微妙色身菩薩、放光壞魔菩薩、寂靜諸根菩薩、陀羅尼王菩薩、吉祥清凈相菩薩、妙吉祥摧伏壞魔菩薩等，而為上首。

爾時，師子游戲菩薩在大眾中，睹佛身色金光晃耀，心生愛樂，即從座起繞佛三匝，右膝著地合掌恭敬，而說伽陀曰：

「如來真金色，　　相好端嚴身， 　于塵沙劫中，　　積集諸功德， 　福智悉圓滿，　　證於無上道。 　興運大悲心，　　應現娑婆界， 　人天八部眾，　　瞻仰無厭足。 　從於自性中，　　演出微妙法， 　甚深難可測，　　唯佛乃能知， 　眾生性昏懵，　　聞說不能解。 　如來大導師，　　方便能善巧， 　誘彼諸群迷，　　漸次得

【現代漢語翻譯】 現代漢語譯本 《佛說大乘隨轉宣說諸法經》捲上

宋朝明教辯才法師充譯經，三藏沙門紹德等奉詔翻譯

我是這樣聽說的：

一時，佛陀在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與一千二百五十位大比丘（bhikṣu）在一起；還有兩千位大菩薩摩訶薩（bodhisattva-mahāsattva）在一起，他們的名字是：莊嚴菩薩（Vyūha）、師子游戲菩薩（Siṃhavikrīḍita）、不動光菩薩（Acalaprabha）、歡喜無垢光菩薩（Harṣavimalaprabha）、日光焰菩薩（Sūryaprabha）、甚深離垢菩薩（Gambhīrāmalā）、蓮華相菩薩（Padmalakṣaṇa）、師子智菩薩（Siṃhamati）、金色相菩薩（Suvarṇalakṣaṇa）、梵天音菩薩（Brahmaghoṣa）、師子慧王菩薩（Siṃhamatīrāja）、無垢金光菩薩（Vimalasuvarṇaprabha）、微妙色身菩薩（Sūkṣmarūpakāya）、放光壞魔菩薩（Prabhāṃkaramārabhañjana）、寂靜諸根菩薩（Śātendriya）、陀羅尼王菩薩（Dhāraṇīrāja）、吉祥清凈相菩薩（Śrīvimalalakṣaṇa）、妙吉祥摧伏壞魔菩薩（Mañjuśrīmārabhañjana）等，他們是這些菩薩的上首。

當時，師子游戲菩薩在大眾中，看到佛陀的身體發出金色光芒，心中充滿愛慕和喜悅，於是從座位上站起來，繞佛三圈，右膝著地，合掌恭敬，並說了以下偈頌：

『如來的真金色身， 相好莊嚴無比， 在無數劫的時間裡， 積聚了各種功德， 福德和智慧都圓滿， 證得了無上菩提。 興起和運用大悲心， 應化顯現在娑婆世界（Sahālokadhātu）， 人、天和八部眾， 瞻仰佛陀，永不厭倦。 從自性之中， 演說微妙的佛法， 甚深微妙難以測度， 只有佛陀才能完全瞭解， 眾生的本性昏昧無知， 聽聞佛法也不能理解。 如來是大導師， 善於運用各種方便法門， 引導那些迷惑的眾生， 讓他們逐漸得到……』

【English Translation】 English version The Sutra of the Great Vehicle's Following Transformation and Explaining All Dharmas, Volume 1

Translated by Dharma Master Biancai of Mingjiao Temple in the Song Dynasty, and translated under imperial order by the Tripiṭaka Śramaṇa Shaode and others.

Thus have I heard:

At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty bhikṣus (monks); and together with two thousand great bodhisattva-mahāsattvas (great beings), whose names were: Vyūha (Adornment), Siṃhavikrīḍita (Lion Play), Acalaprabha (Immovable Light), Harṣavimalaprabha (Joyful Immaculate Light), Sūryaprabha (Sunlight), Gambhīrāmalā (Profoundly Immaculate), Padmalakṣaṇa (Lotus Mark), Siṃhamati (Lion Wisdom), Suvarṇalakṣaṇa (Golden Mark), Brahmaghoṣa (Brahma Sound), Siṃhamatīrāja (Lion Wisdom King), Vimalasuvarṇaprabha (Immaculate Golden Light), Sūkṣmarūpakāya (Subtle Form Body), Prabhāṃkaramārabhañjana (Light-emitting Mara-vanquisher), Śātendriya (Peaceful Senses), Dhāraṇīrāja (Dhāraṇī King), Śrīvimalalakṣaṇa (Auspicious Immaculate Mark), Mañjuśrīmārabhañjana (Mañjuśrī Mara-vanquisher), and others, who were the leaders.

At that time, the Bodhisattva Siṃhavikrīḍita, in the midst of the assembly, beholding the golden light radiating from the Buddha's body, felt love and joy in his heart. He immediately rose from his seat, circumambulated the Buddha three times, knelt on his right knee, joined his palms in reverence, and spoke the following gatha (verse):

'The Tathagata's (Thus Gone One) true golden body, With marks and characteristics of perfect adornment, In countless kalpas (eons) of time, Accumulated all kinds of merits and virtues, Blessings and wisdom are all complete, Attaining the unsurpassed path (anuttarā-samyak-saṃbodhi). Arousing and employing great compassion, Manifesting in the Sahālokadhātu (world of endurance), Humans, devas (gods), and the eightfold assembly, Gaze upon the Buddha without weariness. From the self-nature, Emanating the subtle Dharma (teachings), Profound and subtle, difficult to fathom, Only the Buddha can fully know, The nature of beings is darkened and ignorant, Hearing the Dharma, they cannot understand. The Tathagata is a great guide, Skillful in using various expedient means, To guide those deluded beings, Gradually enabling them to attain...'

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開悟。 　眾生妙明心，　　本來常湛寂， 　清凈無垢染，　　具足諸功德。 　體性如虛空，　　無有諸掛礙， 　不生亦不滅，　　無去亦無來， 　安住於法性，　　不動如須彌， 　一切悉平等，　　真實不思議。 　眾生無始劫，　　貪著于諸欲， 　墮入苦海中，　　不能求出離。 　如來甚深法，　　微妙極難思， 　于上中下機，　　隨順而演說， 　如天一味雨，　　遍灑於十方， 　草木及叢林，　　根莖隨大小， 　而於大地中，　　無不蒙滋益。 　如來所說法，　　悉亦復如是， 　以一微妙音，　　演說無量義， 　根器有差殊，　　聞之各得解， 　故於一會中，　　咸皆入佛慧， 　是佛神通力，　　名為不思議。 　我于往昔劫，　　常隨佛所化， 　而今此會中，　　亦預佛座下， 　如來所說法，　　我悉能總持， 　見在及未來，　　愿佛為宣說。」

爾時，佛告師子游戲菩薩摩訶薩言：「善哉！善哉。善男子！世間一切眾生妙明元心，本來清凈無諸垢染，圓滿十方湛然寂靜，猶如虛空本無塵翳，寂然清凈。眾生眼病，空華髮生，華生華滅，病眼所見；眼翳既消，空華亦滅，清凈虛空本來不動。妙明元心亦復如是，本來清凈無諸垢染。眾生顛倒，背覺合塵；于諸塵

【現代漢語翻譯】 現代漢語譯本 開悟。 眾生本有的奇妙光明的覺悟之心，本來就是恒常清凈寂滅的， 清凈沒有污垢染著，具足各種功德。 它的體性就像虛空一樣，沒有任何掛礙， 不生也不滅，沒有去也沒有來， 安住在法性之中，不動搖就像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣， 一切都是平等的，真實而不可思議。 眾生從無始劫以來，貪戀執著于各種慾望， 墮入痛苦的海洋之中，不能尋求出離。 如來甚深的佛法，微妙到了極點難以思量， 對於上等、中等、下等根器的眾生，隨順他們的根器而演說， 就像天上降下同一種味道的雨，普遍灑向十方， 草木和叢林，它們的根莖隨著大小的不同， 在大地之中，沒有不蒙受滋養的。 如來說的法，完全也是這樣， 用一種微妙的聲音，演說無量的意義， 眾生的根器有差別，聽了之後各自得到理解， 所以在同一個法會中，都能夠進入佛的智慧， 這是佛的神通力量，名為不可思議。 我在過去無量劫中，常常跟隨佛的教化， 而今在這個法會中，也參與在佛的座下， 如來說的法，我全部能夠總持， 無論是現在還是未來，希望佛為我們宣說。

這時，佛告訴師子游戲菩薩摩訶薩（Simha Vikridita Bodhisattva Mahasattva）說：『好啊！好啊！善男子！世間一切眾生奇妙光明的本元之心，本來就是清凈的，沒有各種污垢染著，圓滿十方，清澈寂靜，就像虛空本來就沒有塵埃遮蔽一樣，寂靜而清凈。眾生因為眼睛有病，所以產生了空中的花朵，花朵生起又滅去，這是病眼所見；等到眼翳消除了，空中的花朵也滅去了，清凈的虛空本來就沒有動搖。奇妙光明的本元之心也是這樣，本來就是清凈的，沒有各種污垢染著。眾生顛倒迷惑，背離覺悟而與塵世相合；對於各種塵

【English Translation】 English version Enlightenment. The wonderful and bright mind of sentient beings, is originally always serene and still, Pure and without defilement, complete with all virtues. Its essence is like the void, without any hindrances, Neither born nor extinguished, neither going nor coming, Abiding in the Dharma-nature, unmoving like Mount Sumeru (the central mountain in Buddhist cosmology), Everything is equal, truly inconceivable. Sentient beings, from beginningless kalpas (aeons), are attached to desires, Falling into the sea of suffering, unable to seek liberation. The Tathagata's (如來，another name for Buddha) profound Dharma, is subtle and extremely difficult to fathom, For beings of superior, middling, and inferior capacities, it is expounded accordingly, Like the rain of a single flavor from the sky, sprinkling everywhere in the ten directions, Grasses, trees, and forests, their roots and stems according to their size, In the great earth, none are not nourished. The Dharma spoken by the Tathagata, is also like this, With one subtle sound, expounding limitless meanings, The capacities of beings differ, hearing it, each gains understanding, Therefore, in one assembly, all enter the Buddha's wisdom, This is the Buddha's supernatural power, called inconceivable. In past kalpas, I often followed the Buddha's teachings, And now in this assembly, I also participate under the Buddha's seat, The Dharma spoken by the Tathagata, I can completely uphold, Whether in the present or the future, I hope the Buddha will proclaim it for us.

At that time, the Buddha told the Simha Vikridita Bodhisattva Mahasattva (great being bodhisattva playing as a lion): 'Excellent! Excellent! Good man! The wonderful and bright original mind of all sentient beings in the world is originally pure, without any defilements, complete in the ten directions, serene and still, like the void which originally has no dust obscuring it, serene and pure. Sentient beings have eye disease, so empty flowers arise, flowers arise and then disappear, seen by diseased eyes; when the eye disease is gone, the empty flowers also disappear, the pure void is originally unmoving. The wonderful and bright original mind is also like this, originally pure without any defilements. Sentient beings are deluded, turning away from enlightenment and uniting with the dust; regarding all dusts

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境分別心生，眼見於色、耳聞于聲、鼻嗅諸香、舌嘗于味、身受諸觸、意了法塵；此六根識各各自偶諸塵境界，于諸塵境妄想執著，便生愛染造種種業；業成受報墮諸苦海，生死輪迴受大苦惱，如旋火輪無有休息。如來大慈憐愍一切，設諸方便說奢摩他三摩缽提禪那止觀法門，令彼攝心漸漸熏修，證於佛果，免斯惡道。

「善男子！諸阿阇梨，與諸世間一切眾生，欲求菩提，用真實心，直行正道；若心行染欲，諂曲不實，是行邪道希求菩提，無有是處。

「善男子！若諸眾生，心行善行，除彼妄想，無諸分別，了法空寂，無空見、無愿見、不起妄見、無性見、無相見、無佛見、無菩提見，常行正見，種諸善根，菩提愿足，如是之人，身如無價珍。乃至過去、未來、現在三世諸佛，盡行此道而得菩提，名為解脫。斷盡疑惑無分別心，清凈語業說真實法；得一切智，顯現自然相、顯現無文字無非文字，真實相說，菩提心相說，佈施說平等無貪故，持戒說無諸染欲故，忍辱說心無嗔恨故，精進說無諸懈怠故，禪定說安住寂靜故，智慧說善能揀擇故。如是各各開說奢摩他三摩缽提禪那門，百千俱胝那庾多門，甚深無比。旁生地獄諸有情等，聞說法音悉離諸惡趣，了知空無相無愿解脫。如是恭敬供養三業清凈，尊重

【現代漢語翻譯】 現代漢語譯本 境界的分別心由此產生，眼睛看到顏色（色，指一切可見之物），耳朵聽到聲音（聲，指一切可聽之物），鼻子嗅到各種香氣（香，指各種氣味），舌頭嚐到各種味道（味，指各種味道），身體感受到各種觸覺（觸，指一切可感知的接觸），意識了知各種法塵（法塵，指意識的對象）。這六根（眼、耳、鼻、舌、身、意）各自與相應的塵境（色、聲、香、味、觸、法）相遇，對於這些塵境產生虛妄的想像和執著，於是產生愛戀和貪染，造作各種各樣的業（業，指行為、行動）。 業力成熟后，便會承受果報，墮入各種痛苦的海洋，在生死輪迴中遭受巨大的苦惱，就像旋轉的火輪一樣沒有停歇。如來（Tathagata，佛的稱號之一）以大慈悲心憐憫一切眾生，設立各種方便法門，宣說奢摩他（Samatha，止）、三摩缽提（Samapatti，等至）、禪那（Dhyana，禪定）止觀法門，使他們收攝心念，漸漸熏修，證得佛果，免除這些惡道。

『善男子！各位阿阇梨（Acarya，導師），對於世間一切眾生，想要尋求菩提（Bodhi，覺悟），要用真實的心，正直地行走在正道上；如果心懷染欲，諂媚虛偽不真實，這是行走在邪道上，想要希求菩提，是沒有這樣的道理的。

『善男子！如果各位眾生，心懷善行，去除那些虛妄的念頭，沒有各種分別，了知諸法空寂的本質，沒有對空的執見，沒有對愿的執見，不生起虛妄的見解，沒有對自性的執見，沒有對相的執見，沒有對佛的執見，沒有對菩提的執見，常常奉行正見，種植各種善根，菩提的願望得以滿足，這樣的人，身體就像無價的珍寶。乃至過去、未來、現在三世諸佛，都奉行這條道路而證得菩提，這叫做解脫（Moksha，從煩惱中解脫）。斷盡疑惑，沒有分別心，用清凈的語言宣說真實的佛法；獲得一切智慧，顯現自然之相，顯現無文字也非無文字的真實之相，宣說菩提心之相，宣說佈施是因為沒有貪婪，宣說持戒是因為沒有各種染欲，宣說忍辱是因為心中沒有嗔恨，宣說精進是因為沒有各種懈怠，宣說禪定是因為安住于寂靜，宣說智慧是因為善於分辨抉擇。像這樣各自開示奢摩他（Samatha，止）、三摩缽提（Samapatti，等至）、禪那（Dhyana，禪定）法門，有百千俱胝那庾多（俱胝那庾多，古代印度數字單位，表示極大的數量）種門徑，極其深奧無比。旁生（畜生）、地獄等各種有情眾生，聽到說法之音，都脫離各種惡趣，了知空、無相、無愿的解脫。像這樣恭敬供養，身口意三業清凈，尊重』

【English Translation】 English version The mind of differentiation arises from the realm of objects. The eye sees forms (rupa, referring to all visible things), the ear hears sounds (shabda, referring to all audible things), the nose smells various fragrances (gandha, referring to all scents), the tongue tastes various flavors (rasa, referring to all tastes), the body feels various tactile sensations (sparsha, referring to all perceptible contacts), and the mind cognizes various dharma-dusts (dharmadhatu, referring to the objects of consciousness). These six roots (eye, ear, nose, tongue, body, and mind) each encounter their respective realms of objects (rupa, shabda, gandha, rasa, sparsha, and dharmadhatu), and upon these realms of objects, they generate deluded thoughts and attachments, thus giving rise to love and defilement, and creating all kinds of karma (karma, referring to actions). When the force of karma matures, one will bear the consequences, falling into the ocean of suffering, and enduring great torment in the cycle of birth and death, like a revolving wheel of fire without rest. The Tathagata (Tathagata, one of the titles of the Buddha) with great compassion, pities all beings, establishes various expedient methods, and expounds the Samatha (Samatha, calming), Samapatti (Samapatti, attainment), Dhyana (Dhyana, meditation) calming and insight meditation methods, enabling them to gather their minds, gradually cultivate, realize the fruit of Buddhahood, and avoid these evil paths.

'Good men! All Acaryas (Acarya, teachers), for all sentient beings in the world, who desire to seek Bodhi (Bodhi, enlightenment), should use a true heart and walk straight on the right path; if the mind is filled with desire, is flattering, false, and untrue, this is walking on a wrong path, hoping to seek Bodhi, there is no such principle.'

'Good men! If all sentient beings, with minds practicing good deeds, remove those deluded thoughts, without any discriminations, understand the empty and tranquil nature of all dharmas, without attachment to emptiness, without attachment to vows, without arising deluded views, without views of self-nature, without views of form, without views of Buddha, without views of Bodhi, constantly practice right views, plant all kinds of good roots, and fulfill the vows of Bodhi, such a person's body is like a priceless treasure. Even the Buddhas of the past, future, and present three times, all practice this path and attain Bodhi, this is called liberation (Moksha, liberation from afflictions). Exhausting all doubts, without a discriminating mind, using pure speech to expound the true Dharma; attaining all wisdom, manifesting the natural appearance, manifesting the true appearance that is neither with nor without words, expounding the appearance of the Bodhi mind, expounding generosity because there is no greed, expounding precepts because there are no defilements, expounding patience because there is no hatred in the heart, expounding diligence because there is no laziness, expounding meditation because one abides in tranquility, expounding wisdom because one is good at discerning and choosing. In this way, each expounds the Samatha (Samatha, calming), Samapatti (Samapatti, attainment), Dhyana (Dhyana, meditation) methods, with hundreds of thousands of kotis nayutas (kotis nayutas, ancient Indian numerical units, representing extremely large numbers) of paths, extremely profound and incomparable. Various sentient beings such as animals and those in hell, hearing the sound of the Dharma, all depart from the evil realms, and understand the liberation of emptiness, signlessness, and wishlessness. In this way, respectfully making offerings, with the three karmas of body, speech, and mind purified, respecting』

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功德，得心安樂猶如平地，一切聲聞緣覺菩薩摩訶薩，晝夜恭敬甚深解脫最上第一。」

世尊如是說已，師子游戲菩薩摩訶薩，讚歎歡喜，深生領解。

爾時世尊。而說偈言：

「汝與世間，　　一切眾生，　　心無有二， 　了諸法空，　　而得菩提。　　離貪嗔癡， 　無令更作，　　自性清凈，　　虛妄不生， 　平等一心，　　無有散亂。　　求法有情， 　當如是會，　　觀想幻夢，　　了知不實， 　趣佛菩提，　　定知不遠。　　得如是道， 　得而無得，　　明而無明，　　惟契如來。 　智慧明瞭，　　如是而知，　　世間第一， 　名大丈夫，　　人皆敬仰。　　始自迴心， 　親近善友，　　瞻仰承事，　　無有懈怠。 　漸漸增進，　　了法性空，　　勤修諸行， 　更無退轉，　　生於勝處，　　獲得菩提。 　禪定現前，　　湛然不動，　　亦不持戒， 　亦不分別，　　有戒無戒，　　體性一故。 　得菩提已，　　心入佛乘，　　安住法性， 　體如虛空，　　無有掛礙，　　演說正法， 　度諸有情，　　平等一心，　　與佛無異。 　復有比丘，　　貪著放逸，　　不學聖道， 　身心散亂，　　一如狂人，　　又似巫神， 　晝夜常作，　　三毒重罪。　　愚

【現代漢語翻譯】 現代漢語譯本 『功德，能使內心安寧快樂，就像走在平地上一樣。一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己領悟佛法而得解脫者）、菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）都日夜恭敬這甚深解脫，認為它是最上第一的。』

世尊這樣說完，師子游戲菩薩摩訶薩（Siṃhavikrīḍita Bodhisattva-mahāsattva）讚歎歡喜，內心深深領悟。

這時，世尊用偈語說道：

『你與世間一切眾生， 心中沒有分別。 了悟諸法皆空， 從而證得菩提（bodhi，覺悟）。 遠離貪婪、嗔恨、愚癡， 不再造作惡業。 自性本來清凈， 虛妄念頭不會產生。 平等一心對待一切， 心中沒有散亂。 尋求佛法的有情眾生， 應當這樣領會。 觀想世間如幻如夢， 了知一切皆不真實。 趨向佛的菩提， 必定知道不遠了。 得到這樣的道理， 得到卻好像沒有得到， 明白卻好像沒有明白， 這才能真正契合如來（Tathāgata，佛的稱號之一）。 智慧明亮清晰， 像這樣去認識， 就是世間第一， 堪稱大丈夫， 人們都敬仰他。 從最初發心開始， 就親近善友， 瞻仰侍奉他們， 沒有絲毫懈怠。 漸漸地增長進步， 了悟法性本空， 勤奮地修習各種善行， 不再有任何退轉。 往生到殊勝的地方， 最終獲得菩提。 禪定功夫現前， 內心清澈寂靜不動搖， 也不執著于持戒， 也不分別， 有沒有持戒， 因為它們的體性本就是一。 證得菩提之後， 心進入佛的境界， 安住在法性之中， 身體如同虛空一般， 沒有任何牽掛障礙。 演說正法， 度化一切有情眾生， 平等一心對待一切， 與佛沒有什麼差別。 還有些比丘（bhikṣu，出家修行的男子）， 貪圖享樂放縱自己， 不學習聖賢之道， 身心散亂無章， 就像個瘋癲之人， 又像個巫師神漢， 日夜不停地造作， 貪嗔癡這三種深重罪業。 愚昧無知』

【English Translation】 English version 『Merit brings peace and happiness to the mind, like walking on level ground. All Śrāvakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain liberation by their own understanding), and Bodhisattva-mahāsattvas (great-hearted Bodhisattvas) respectfully venerate this profound liberation day and night, considering it the highest and foremost.』

After the World Honored One spoke these words, Siṃhavikrīḍita Bodhisattva-mahāsattva praised with joy and deeply understood.

At that time, the World Honored One spoke in verse, saying:

『You and all beings in the world, Have no duality in your hearts. Understanding that all dharmas are empty, Thus attaining bodhi (enlightenment). Free from greed, hatred, and delusion, Ceasing to create further karma. Your nature is inherently pure, False thoughts do not arise. Treating all with equanimity, Without any distraction in mind. Sentient beings seeking the Dharma, Should understand in this way. Contemplate the world as illusion and dream, Knowing all is unreal. Approaching the bodhi of the Buddha, Surely know it is not far. Attaining such a path, Attaining as if not attaining, Understanding as if not understanding, Only then truly accord with the Tathāgata (one of the titles of the Buddha). With clear and bright wisdom, Knowing in this way, Is the foremost in the world, Deserving of the name 『Great Being』, Revered by all. From the initial aspiration, Draw near to good friends, Respectfully attend to them, Without any懈怠 (negligence). Gradually increasing and progressing, Understanding the emptiness of Dharma nature, Diligently cultivating all virtuous practices, Never regressing. Born in auspicious places, Ultimately attaining bodhi. Samadhi (meditative absorption) manifests, The mind is clear, still, and unmoving, Neither clinging to precepts, Nor distinguishing, Between having precepts and not having precepts, For their essence is one. Having attained bodhi, The mind enters the Buddha's realm, Abiding in the nature of Dharma, The body is like empty space, Without any hindrance or obstruction. Expounding the true Dharma, Liberating all sentient beings, Treating all with equanimity, No different from the Buddha. Furthermore, there are bhikṣus (ordained monks), Attached to pleasure and indulgence, Not learning the path of the sages, Body and mind scattered, Like a madman, Or like a shaman, Constantly creating day and night, The three poisons (greed, hatred, delusion) and heavy sins. Ignorant』

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夫兇惡， 　性難調伏，　　至極癡人，　　終無利益。 　親近惡友，　　耽戀五欲，　　迷惑女人， 　未曾暫舍。　　彼人一心，　　造破戒罪， 　愚癡不覺，　　毀盡尸羅。　　破戒人中， 　斯為第一，　　于諸善道，　　無毫髮許。 　力行闡提，　　忿恨憍傲，　　造罪畢已， 　當受苦報。　　于諸善法，　　心不好樂， 　聞音樂聲，　　歡喜踴躍，　　心戀不捨。 　朋習惡人，　　身語不善，　　隨順貪瞋， 　共相娛樂，　　漸漸遊行，　　至一聚落。 　彼聚落中，　　人多修善。　　聞誦佛聲， 　不生敬仰，　　唯尋惡友，　　共造欲樂， 　墮惡趣中，　　失菩提路。　　若阿阇梨， 　比丘知識，　　作諸功德，　　求大乘行， 　聞小法音，　　不樂親近。　　常行忍辱， 　無憍慢心，　　遠訪法師，　　精求妙法， 　持陀羅尼，　　秘密章句，　　書寫經卷， 　無數百千，　　智慧發明，　　歡喜踴躍。 　如是之人，　　得佛功德，　　與佛無異， 　經俱胝劫，　　更無退轉，　　安住佛道， 　湛然不動。」

爾時，師子游戲菩薩摩訶薩白佛言：「世尊！我等今者，聞佛所說甚深妙法，得未曾有，心生歡喜，瞻睹威光遵仰慈誨，誓勤熏習，無敢懈怠，有

【現代漢語翻譯】 現代漢語譯本 兇惡之人，天性難以調伏，是極其愚癡的人，最終不會有任何利益。 親近惡友，沉溺於五欲（色、聲、香、味、觸），迷戀女色，從未曾暫時捨棄。 這些人一心一意，造作違犯戒律的罪業，愚癡而不自覺，毀壞殆盡戒律（尸羅）。 在破戒的人當中，這種人是最嚴重的，對於各種善行，沒有絲毫的興趣。 極力去做斷善根之事（闡提），充滿憤怒、怨恨和驕傲，造作罪業完畢之後，應當承受痛苦的果報。 對於各種善法，內心不喜好，聽到音樂的聲音，就歡喜雀躍，內心貪戀不捨。 與惡人結交，身語行為都不善良，順從貪慾和嗔恨，共同尋歡作樂，漸漸地聚集到一起，形成一個村落。 在這個村落中，多數人修習善行。聽到誦唸佛經的聲音，不生起敬仰之心，只尋找惡友，共同造作欲樂，墮落到惡道之中，失去通往菩提（覺悟）的道路。 如果阿阇梨（導師），比丘（出家男子）和善知識，做各種功德，尋求大乘佛法，聽到小乘佛法，不樂意親近。 常常奉行忍辱，沒有驕慢之心，遠道拜訪法師，精進尋求微妙的佛法，持誦陀羅尼（咒語），秘密的章句，書寫經卷，數量無數百千，智慧得到啓發，歡喜雀躍。 像這樣的人，得到佛的功德，與佛沒有差別，經歷無數劫，也不會退轉，安住在佛道上，清凈不動。 這時，師子游戲菩薩摩訶薩（菩薩名，意為具有如獅子般威猛力量，遊戲于諸法之中的大菩薩）對佛說：『世尊！我們今天，聽聞佛所說的甚深微妙之法，得到前所未有的體驗，內心生起歡喜，瞻仰佛的威光，遵循佛的慈悲教誨，發誓勤奮熏習，不敢懈怠。』

【English Translation】 English version The cruel and wicked are by nature difficult to tame, extremely foolish, and ultimately without benefit. They associate with evil friends, indulge in the five desires (form, sound, smell, taste, and touch), are infatuated with women, and never abandon these things even for a moment. These people single-mindedly create transgressions against the precepts, foolishly unaware, destroying all morality (Śīla). Among those who break the precepts, they are the worst, having no interest whatsoever in any good deeds. They vigorously engage in actions that cut off roots of goodness (Icchantika), full of anger, resentment, and arrogance, and after committing sins, they shall receive painful retribution. They have no delight in any good dharmas, but rejoice and leap with joy at the sound of music, clinging to it without letting go. They befriend evil people, their actions of body and speech are unwholesome, they follow greed and hatred, and together they seek pleasure, gradually gathering together to form a village. In that village, most people practice good deeds. Upon hearing the sound of reciting Buddhist scriptures, they do not generate reverence, but only seek out evil friends to create sensual pleasures together, falling into evil realms, losing the path to Bodhi (enlightenment). If an Ācārya (teacher), a Bhikṣu (ordained male monastic), or a virtuous friend performs various meritorious deeds, seeks the Mahāyāna path, and hears the teachings of the Small Vehicle, they are unwilling to associate with them. They constantly practice patience, without arrogance, travel far to visit Dharma masters, diligently seek the wonderful Dharma, uphold Dhāraṇīs (mantras), secret verses, write scriptures, in countless hundreds and thousands, their wisdom is awakened, and they rejoice with joy. Such people obtain the merits of the Buddha, are no different from the Buddha, and after countless kalpas, they will never regress, abiding steadfastly on the Buddha's path, serene and unmoving. At that time, the Lion's Game Bodhisattva Mahāsattva (a Bodhisattva who possesses the power and fearlessness of a lion, playfully engaging in all dharmas) said to the Buddha: 'World Honored One! Today, we have heard the profound and wonderful Dharma spoken by the Buddha, gaining unprecedented experience, our hearts filled with joy, beholding the Buddha's majestic light, following the Buddha's compassionate teachings, vowing to diligently cultivate, daring not to be lazy.'

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樂法者隨為開說。」

是時，復有天、龍、夜叉乾闥婆、阿蘇羅、迦樓那、緊那羅、摩睺羅伽，與其眷屬及世間眾生，皆來親近供養、恭敬、尊重、禮拜，咸來解脫；復有八千天子，與其眷屬，舍天快樂來詣佛所，聽聞妙法而求解脫；復有二千藥叉，與其眷屬，舍除暴惡，皆發阿耨多羅三藐三菩提心；復有三千大龍，亦與眷屬，發菩提心，來詣佛所，希求出離。復有五百比丘尼眾，皆來親近恭敬禮拜，尊重讚歎、歡喜踴躍，聽受教法求菩提道；復有二千俱胝菩薩摩訶薩眾，聞佛說法，除障解脫。

爾時，世尊告師子游戲菩薩言：「善男子！我昔與汝，于然燈如來、應供、正等正覺所，聞說法要，修忍辱行，安受苦忍，無有缺犯，諸惡不生，具足圓滿。復聞演說六波羅蜜——所謂佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜——因是得聞最上妙法，增長善根得不退轉。由於彼時聞佛教法，勤行精進，證於道果，獲大人相，尊重佛法；常當供養十方諸佛及大菩薩，事善知識，了法性空，得正念現前。

「善男子！汝又於過去無數阿僧祇劫，有佛出世，號須彌王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛壽命無量百千俱胝

【現代漢語翻譯】 『對於那些喜愛佛法的人，（佛）就為他們開示佛法。』

這時，又有天、龍（Nāga，一種神獸）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天上的音樂家）、阿修羅（Asura，一種好戰的神）、迦樓那（Garuda，一種金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），以及他們的眷屬和世間的眾生，都來親近、供養、恭敬、尊重、禮拜（佛），都來尋求解脫；又有八千天子，和他們的眷屬，捨棄天上的快樂來到佛的處所，聽聞微妙的佛法而求解脫；又有二千藥叉，和他們的眷屬，捨棄暴戾邪惡，都發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）；又有三千大龍，也和眷屬一起，發菩提心（Bodhi-citta，覺悟之心），來到佛的處所，希望求得解脫。又有五百比丘尼眾，都來親近、恭敬、禮拜（佛），尊重讚歎、歡喜踴躍，聽受教法，尋求菩提道（Bodhi-mārga，覺悟之道）；又有二千俱胝（Koṭi，印度計數單位，相當於千萬）菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）眾，聽聞佛的說法，消除業障，獲得解脫。

這時，世尊告訴師子游戲菩薩（Siṃhavikrīḍita Bodhisattva）說：『善男子！我過去和你，在燃燈如來（Dīpaṃkara-tathāgata）、應供（Arhat，阿羅漢）、正等正覺（Samyak-saṃbuddha，正等覺者）那裡，聽聞佛法要義，修習忍辱行（Kṣānti-pāramitā，忍辱波羅蜜），安然承受苦難，沒有絲毫違犯，各種惡念不生，具足圓滿。又聽聞演說六波羅蜜（Ṣaṭ-pāramitā，六度）——也就是佈施波羅蜜（Dāna-pāramitā，佈施度）、持戒波羅蜜（Śīla-pāramitā，持戒度）、忍辱波羅蜜（Kṣānti-pāramitā，忍辱度）、精進波羅蜜（Vīrya-pāramitā，精進度）、禪定波羅蜜（Dhyāna-pāramitā，禪定度）、智慧波羅蜜（Prajñā-pāramitā，般若度）——因此得以聽聞最上妙法，增長善根，得到不退轉。由於那時聽聞佛教法，勤奮精進，證得了道果，獲得了大丈夫相，尊重佛法；應當常常供養十方諸佛和大菩薩，親近善知識，了悟法性本空，得到正念現前。

『善男子！你又在過去無數阿僧祇劫（Asaṃkhyeya-kalpa，無數劫），有佛出世，名號是須彌王如來（Sumeru-rāja-tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-puruṣa）、調御丈夫（Damya-puruṣa-damaka）、天人師（Śāsta deva-manusyānām）、佛（Buddha）、世尊（Bhagavat）。那位佛的壽命有無量百千俱胝（Koṭi，印度計數單位，相當於千萬）'

【English Translation】 『For those who delight in the Dharma, (the Buddha) expounds the Dharma for them.』

At that time, there were also Devas (gods), Nāgas (serpentine beings), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kinnaras (mythical beings, half-human and half-bird), Mahoragas (great serpents), with their retinues and sentient beings of the world, all came to approach, make offerings, revere, respect, and prostrate (to the Buddha), all came seeking liberation; there were also eight thousand Deva sons, with their retinues, abandoning heavenly bliss to come to the Buddha's place, listening to the wonderful Dharma and seeking liberation; there were also two thousand Yakṣas, with their retinues, abandoning violence and wickedness, all generating the mind of Anuttarā-samyak-saṃbodhi-citta (unsurpassed, complete and perfect enlightenment); there were also three thousand great Nāgas, also with their retinues, generating the Bodhi-citta (mind of enlightenment), coming to the Buddha's place, hoping to seek liberation. There were also five hundred Bhikṣuṇīs (nuns), all came to approach, revere, prostrate (to the Buddha), respect, praise, rejoice, and leap with joy, listening to and receiving the teachings, seeking the Bodhi-mārga (path to enlightenment); there were also two thousand Koṭis (ten million) of Bodhisattva-mahāsattvas (great Bodhisattvas), hearing the Buddha's teachings, eliminating obstacles and gaining liberation.

At that time, the World-Honored One told Siṃhavikrīḍita Bodhisattva (Lion-Play Bodhisattva), 『Good man! In the past, you and I, at the place of Dīpaṃkara-tathāgata (Dipankara Buddha), Arhat (worthy one), Samyak-saṃbuddha (perfectly enlightened one), heard the essential teachings of the Dharma, cultivated the practice of Kṣānti-pāramitā (patience), peacefully endured suffering, without any violation, no evil thoughts arose, complete and perfect. Again, we heard the exposition of the Ṣaṭ-pāramitā (six perfections)—namely, Dāna-pāramitā (generosity), Śīla-pāramitā (discipline), Kṣānti-pāramitā (patience), Vīrya-pāramitā (diligence), Dhyāna-pāramitā (meditation), Prajñā-pāramitā (wisdom)—because of this, we were able to hear the most supreme and wonderful Dharma, increase good roots, and attain non-retrogression. Because at that time we heard the Buddha's teachings, diligently practiced, realized the fruit of the path, obtained the marks of a great person, and respected the Dharma; we should always make offerings to the Buddhas of the ten directions and the great Bodhisattvas, attend to good teachers, understand the emptiness of the nature of phenomena, and attain the presence of right mindfulness.

『Good man! Again, in the past, countless Asaṃkhyeya-kalpas (incalculable eons), a Buddha appeared in the world, named Sumeru-rāja-tathāgata (Mount Sumeru King Thus Come One), Arhat (worthy of offerings), Samyak-saṃbuddha (perfectly enlightened), Vidyā-caraṇa-saṃpanna (endowed with knowledge and conduct), Sugata (well-gone), Lokavid (understander of the world), Anuttara-puruṣa (unexcelled person), Damya-puruṣa-damaka (tamer of those who can be tamed), Śāsta deva-manusyānām (teacher of gods and humans), Buddha (awakened one), Bhagavat (world-honored one). That Buddha's lifespan was immeasurable hundreds of thousands of Koṭis (ten million)'

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那庾多歲，世界名曰琉璃金光；其佛國土地平如砥，金銀、琉璃、𤥭璖、碼瑙，眾寶合成而嚴飾之，無諸穢惡瓦礫荊棘。

「善男子！爾時，彼佛會中有八十百千俱胝那庾多比丘，皆是阿羅漢，一切漏盡，無諸結使，心得解脫；復有無數百千比丘尼眾；復有無數百千優婆塞眾，無數百千優婆夷眾，俱來會集。

「善男子！時彼世尊，說法教化三乘眾生；為諸聲聞說四諦法，為諸緣覺說十二因緣法，為諸菩薩說六波羅蜜法；甚深微妙諸善法要，令諸大眾安住法中，各得解脫。

「善男子！時彼琉璃金光世界寶地平正，多諸寶樹行列道側，金繩界道寶網交絡，微風吹動互相掁觸，出微妙音聲；其聲演說諸法無常、苦、空、無我諸妙法音，所謂空聲、無相聲、無愿聲、不生聲、不滅聲、無色聲、無性聲。其中眾生，聞是種種微妙音聲，心生歡喜，各得解脫。

「善男子！汝于彼須彌王如來、應供、正等正覺清凈法中，而作比丘，名曰勸慧，愛樂正法，求佛種智；無諸貪慾，戒根清凈，心常歡喜讚歎大乘，晝夜勤修，恭敬供養；有來求法，隨為演說，不生慳吝，種種開說，令其解脫，心無希求，安住平等，具足善根，滿菩提愿。

「善男子！時彼比丘，為求法故，樂誦經典，增長智慧，歸命大

【現代漢語翻譯】 現代漢語譯本 在很久很久以前，有一個名為琉璃金光的世界；那個佛國（Buddha-land）的土地平坦如磨刀石，用金、銀、琉璃（lapis lazuli）、硨磲（seashell）、瑪瑙（agate）等各種珍寶構成並莊嚴裝飾，沒有各種污穢、瓦礫、荊棘。

『善男子！那時，那位佛（Buddha）的集會中有八十百千俱胝那庾多（kotis of nayutas）比丘（bhikkhus），他們都是阿羅漢（Arhats），一切煩惱都已斷盡，沒有各種束縛，心已獲得解脫；還有無數百千比丘尼（bhikkhunis）眾；還有無數百千優婆塞（upasakas）眾，無數百千優婆夷（upasikas）眾，都來集會。

『善男子！那時，那位世尊（Bhagavan）說法教化聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）、菩薩乘（Bodhisattvayana）三乘眾生；為諸聲聞（Sravakas）說四諦法（Four Noble Truths），為諸緣覺（Pratyekabuddhas）說十二因緣法（Twelve Links of Dependent Origination），為諸菩薩（Bodhisattvas）說六波羅蜜法（Six Paramitas）；用甚深微妙的各種善法要，令大眾安住在佛法中，各自獲得解脫。

『善男子！那時，那個琉璃金光世界（Vaiḍūryagarbha）的寶地平坦方正，有很多寶樹排列在道路兩側，用金繩劃分道路，寶網交織覆蓋，微風吹動互相碰撞，發出微妙的聲音；那聲音演說諸法無常（impermanence）、苦（suffering）、空（emptiness）、無我（non-self）等各種妙法之音，即所謂空聲（sound of emptiness）、無相聲（sound of signlessness）、無愿聲（sound of wishlessness）、不生聲（sound of non-arising）、不滅聲（sound of non-cessation）、無色聲（sound of formlessness）、無性聲（sound of no-nature）。其中的眾生，聽到這些種種微妙的聲音，心生歡喜，各自獲得解脫。

『善男子！你在那須彌王如來（Sumeru-king Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）的清凈佛法中，作為比丘（bhikkhu），名叫勸慧（Quan Hui），喜愛正法，尋求佛的種智（Buddha-gnosis）；沒有各種貪慾，戒律清凈，內心常常歡喜讚歎大乘（Mahayana），晝夜勤奮修行，恭敬供養；有人來求法，就隨其根器為他們演說，不生慳吝，用種種方式開導解說，使他們獲得解脫，內心沒有希求，安住在平等之中，具足善根，圓滿菩提（Bodhi）的願望。

『善男子！那時，那位比丘（bhikkhu），爲了求法，樂於誦讀經典，增長智慧，歸命大

【English Translation】 English version A long time ago, there was a world called Vaiḍūryagarbha (Lapis Lazuli Golden Light); the land of that Buddha-land was as flat as a whetstone, composed and adorned with gold, silver, lapis lazuli, seashell, agate, and various other treasures, without any filth, rubble, or thorns.

'Good man! At that time, in the assembly of that Buddha, there were eighty hundred thousand kotis of nayutas of bhikkhus (monks), all of whom were Arhats (worthy ones), all outflows exhausted, without any fetters, their minds liberated; there were also countless hundreds of thousands of bhikkhunis (nuns); there were also countless hundreds of thousands of upasakas (male lay followers), and countless hundreds of thousands of upasikas (female lay followers), all gathered together.

'Good man! At that time, that Bhagavan (World-Honored One) taught and transformed sentient beings of the Three Vehicles: the Sravakayana (Vehicle of Hearers), the Pratyekabuddhayana (Vehicle of Solitary Buddhas), and the Bodhisattvayana (Bodhisattva Vehicle); for the Sravakas (Hearers), he taught the Four Noble Truths; for the Pratyekabuddhas (Solitary Buddhas), he taught the Twelve Links of Dependent Origination; for the Bodhisattvas (Enlightenment Beings), he taught the Six Paramitas (Perfections); with profound and subtle essential principles of good Dharma, he enabled the great assembly to abide in the Dharma and each attain liberation.

'Good man! At that time, the treasure land of that Vaiḍūryagarbha (Lapis Lazuli Golden Light) world was flat and even, with many treasure trees lined up along the sides of the roads, with golden ropes marking the roads and treasure nets intertwined, and the gentle breeze blowing and colliding with each other, producing subtle sounds; the sounds expounded the various wonderful Dharma sounds of impermanence, suffering, emptiness, and non-self, namely the sound of emptiness, the sound of signlessness, the sound of wishlessness, the sound of non-arising, the sound of non-cessation, the sound of formlessness, and the sound of no-nature. The sentient beings therein, hearing these various subtle sounds, felt joy in their hearts and each attained liberation.

'Good man! In the pure Dharma of that Sumeru-king Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), you were a bhikkhu (monk) named Quan Hui (Encouraging Wisdom), loving the true Dharma and seeking the Buddha-gnosis (Buddha-knowledge); without any greed, your precepts were pure, your heart was always joyful, praising the Mahayana (Great Vehicle), diligently cultivating day and night, respectfully making offerings; when someone came seeking the Dharma, you expounded it for them according to their capacity, without being stingy, explaining and guiding them in various ways, enabling them to attain liberation, without any seeking in your heart, abiding in equality, possessing complete good roots, and fulfilling the vows of Bodhi (Enlightenment).'

'Good man! At that time, that bhikkhu (monk), seeking the Dharma, delighted in reciting the scriptures, increasing his wisdom, taking refuge in the great

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乘無量功德；復事阇梨知識，盡劫供養，曾無懈倦；多諸方便，安樂一切。

「善男子！彼勸慧比丘，為利眾生，舍離舊止，游諸聚落，次第循門而行乞食。其中眾生清信男女，有來親近，生敬重心，種種供養；勸慧比丘為說法要，忍辱禪定，功德難量，令其信解，堅固道意。彼聚落中，復有一類下劣眾生，見僧恐怖，意不樂見，避走遠去；以其過去惡業因緣，譬諸禽畜無有異也。時勸慧比丘，見彼惡人，心生慈愍，不憚辛勤，漸次親近，開誘示導，為說法要，各各省己悔過，歸命三寶。

「善男子！時勸慧比丘舊住精舍善友知識，各相謂言：『彼勸慧比丘，宿植善本，深達法要，于其眾中而為上首。今以何緣舍離精舍，遠遊聚落，極受勤苦，教化眾生而行乞食？我等比丘心生憶念，相率遠去，迎請歸還。』到于彼處，遙見勸慧，咸生歡喜，各各問訊：『起居輕利？善住安隱？我等今者遠來尋訪，愿還舊居，依時供養精妙飲食、香、華、燈、果，長時無缺；唯愿慈悲，同歸舊止。』是時勸慧比丘，不受其請，樂居寂靜。復舍聚落，遠行前去，遇一蘭若，屏棄諸緣，寂然安住，精修苦行，積集功德種智增明。勸慧比丘，復於一時不樂蘭若，又入深山，人所不到，歎羨此境堪可安居，精持結夏，修習禪觀，遵

【現代漢語翻譯】 現代漢語譯本 積累無量的功德；又侍奉阇梨（Acharya，阿阇梨，意為導師）和善知識（Kalyana-mitra，意為善友），盡一切劫數供養他們，從不懈怠厭倦；運用種種善巧方便，使一切眾生得到安樂。 『善男子！那位勸慧比丘，爲了利益眾生，捨棄原來的住所，遊歷各個村落，依次沿門乞食。其中有清凈信仰的男女，前來親近他，生起恭敬之心，用各種物品供養他；勸慧比丘為他們宣說佛法的要義，講述忍辱和禪定的道理，說明功德的難以衡量，使他們信受理解，堅定修道的意念。在那些村落中，又有一類下劣的眾生，見到僧人就感到恐懼，心裡不樂意看到，躲避著遠遠離去；因為他們過去所造的惡業因緣，就像禽獸一樣沒有什麼區別。當時勸慧比丘，見到那些惡人，心中生起慈悲憐憫之心，不害怕辛苦勞累，逐漸地親近他們，開導誘引，為他們宣說佛法的要義，使他們各自反省自己的過錯，懺悔改過，歸依三寶（Buddha，Dharma，Sangha）。』 『善男子！當時勸慧比丘原來居住的精舍（Vihara，意為寺院）里的善友和知識，互相說道：『那位勸慧比丘，過去種下了深厚的善根，深刻地通達佛法的要義，在僧眾之中是為首領。現在因為什麼緣故舍棄精舍，遠離遊歷村落，極其辛苦地教化眾生並且乞食呢？我們這些比丘心中思念他，一起遠遠地前去，迎接他回來。』到達那個地方，遠遠地看見勸慧比丘，都生起歡喜之心，各自問候他：『起居輕便順利嗎？安穩地居住嗎？我們現在遠遠地前來尋訪，希望您回到原來的住所，按照時節供養精美的飲食、香、花、燈、果，長久不斷地供應；只希望您慈悲，一同回到原來的住所。』這時勸慧比丘，不接受他們的邀請，喜歡居住在寂靜的地方。又捨棄村落，遠遠地向前走去，遇到一個蘭若（Aranya，意為寂靜處），屏棄各種因緣，寂靜地安住，精進地修行苦行，積累功德，使智慧更加明亮。勸慧比丘，又在某個時候不喜歡蘭若，又進入深山，人跡罕至的地方，讚歎羨慕這裡的環境可以安居，精進地遵守結夏安居（Varshavasana，意為雨季安居）的制度，修習禪定觀想，遵循

【English Translation】 English version Accumulating immeasurable merits; and also serving Acharyas (teachers) and Kalyana-mitras (good friends), making offerings to them throughout all kalpas (eons), never being lazy or weary; employing various skillful means to bring peace and happiness to all beings. 『Good man! That Bhikshu (monk) named Encouraging Wisdom, for the benefit of sentient beings, abandoned his former dwelling and traveled to various villages, begging for food from door to door in order. Among them, pure believing men and women came to approach him, generating respectful hearts, and making various offerings to him; Bhikshu Encouraging Wisdom expounded the essentials of the Dharma (teachings), spoke of the principles of forbearance and meditation, explained the immeasurability of merits, enabling them to believe and understand, and strengthening their resolve in the path of enlightenment. In those villages, there was also a class of inferior beings who felt fear upon seeing monks, were unwilling to see them, and avoided them by running far away; due to the karmic causes of their past evil deeds, they were no different from birds and beasts. At that time, Bhikshu Encouraging Wisdom, seeing those evil people, generated a heart of compassion and pity, not fearing hardship and toil, gradually approached them, enlightened and guided them, expounded the essentials of the Dharma for them, enabling each of them to reflect on their own faults, repent and reform, and take refuge in the Three Jewels (Buddha, Dharma, Sangha).』 『Good man! At that time, the good friends and acquaintances in the Vihara (monastery) where Bhikshu Encouraging Wisdom formerly resided said to each other: 『That Bhikshu Encouraging Wisdom, in the past planted deep roots of goodness, profoundly understood the essentials of the Dharma, and was the leader among the Sangha (community). Now, for what reason has he abandoned the Vihara, traveled far to villages, diligently taught sentient beings, and begged for food? We Bhikshus miss him in our hearts, and together we will go far to meet him and welcome him back.』 Arriving at that place, seeing Bhikshu Encouraging Wisdom from afar, they all generated joyful hearts, and each greeted him: 『Is your daily life easy and smooth? Are you living peacefully? We have come from afar to seek you, hoping that you will return to your former dwelling, and we will provide exquisite food, incense, flowers, lamps, and fruits according to the seasons, supplying them continuously without fail; we only hope that you will be compassionate and return to your former dwelling with us.』 At this time, Bhikshu Encouraging Wisdom did not accept their invitation, preferring to live in solitude. Again, he abandoned the villages and traveled far forward, encountering an Aranya (quiet place), abandoning all connections, dwelling in silence, diligently practicing asceticism, accumulating merits, and increasing the brightness of his wisdom. Bhikshu Encouraging Wisdom, at another time, disliked the Aranya, and again entered deep mountains, places where people rarely went, admiring and praising the environment as suitable for dwelling, diligently observing the Varshavasana (rain retreat) system, practicing meditation and contemplation, following

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佛禁制。然於此中多諸走獸，虎、狼、師子、野干、飛禽，皆來親近，銜華獻果，種種供養。時彼勸慧心生歡喜，轉更精勤，無諸退轉。

「善男子！往昔世中一類比丘，于佛教法，不生愛樂，不修梵行，不護尸羅，譭謗大乘，虛食信施，無有慚愧，遠善知識，常黨惡人；上品貪毒，人皆避見，愚癡惡作，失袈裟服；墮在地獄九十俱胝百千劫受大苦惱，畢是罪已，復受六十百千俱胝劫苦中極苦，不可比喻。后遇勸慧比丘，種種開示，說有如來、應供、正等正覺清凈教乘，令生信解。

「善男子！勸慧比丘，又復阿閦如來、應供、正等正覺，于彼法中亦作比丘，欣樂正法，求佛智慧，用真實心供養恭敬，尊重佛法，書寫經典，作諸功德，心無懈怠；近善知識，多諸方便，發歡喜心，勸化有情，令皆出離，時諸眾生歡喜敬仰。

「善男子！時彼如來，復為勸慧比丘說諸法要，令增種智；苦惱不生，貪嗔不作，不隨惡友墮諸惡趣，防護自身無諸過咎，一心供養講說正法，晝夜常持清凈法寶，漸次增進無有退轉。

「善男子！當爾之時，三千大千世界眾生，聞佛所說，行十善業，安住法中；一切菩薩行六波羅蜜，具足功德，安樂一切。」

爾時佛告師子游戲菩薩言：「彼時勸慧比丘者，今汝身

【現代漢語翻譯】 現代漢語譯本：佛陀制定了禁制。然而，在這片區域中，有很多走獸，如虎、狼、獅子、野干（一種犬科動物），以及各種飛禽，都來親近他，口銜鮮花，奉獻果實，以各種方式供養。當時，那位勸慧比丘心中生起歡喜，更加精進勤勉，沒有絲毫退轉。

『善男子！在過去世中，有一類比丘，對於佛教的教法，不生起愛樂之心，不修持梵行（清凈的行為），不守護尸羅（戒律），譭謗大乘佛法，虛假地接受信徒的供養，沒有絲毫慚愧之心，遠離善知識，常常與惡人為伍；具有極強的貪慾和嗔毒，人們都避之不及，愚癡而又喜歡作惡，甚至丟失了袈裟僧服；墮入地獄中，經歷九十俱胝（古印度數字單位，相當於一千萬）百千劫的漫長時間，遭受巨大的苦惱，結束這些罪業之後，還要再經歷六十百千俱胝劫的極度痛苦，這種痛苦無法比喻。後來，他們遇到了勸慧比丘，勸慧比丘以各種方式開導他們，宣說有如來（佛的稱號之一）、應供（值得供養者）、正等正覺（完全覺悟者）的清凈教法，使他們生起信心和理解。』

『善男子！勸慧比丘，又化身為阿閦如來（不動如來，象徵堅定不移的佛性）、應供、正等正覺，在那教法之中也作為比丘，欣喜地愛好正法，尋求佛的智慧，用真實的心供養、恭敬、尊重佛法，書寫經典，做各種功德，心中沒有絲毫懈怠；親近善知識，運用各種方便法門，發起歡喜之心，勸化有情眾生，使他們都能夠脫離苦海，當時，眾生都歡喜敬仰他。』

『善男子！當時，那位如來，又為勸慧比丘宣說各種法要，使他增長智慧；使他不再產生苦惱，不再生起貪嗔之心，不跟隨惡友墮入各種惡趣（地獄、餓鬼、畜生），保護自身沒有過失和罪過，一心一意地供養和講說正法，日夜常常持有清凈的法寶，逐漸增進修行，沒有絲毫退轉。』

『善男子！當那個時候，三千大千世界（佛教宇宙觀中的一個世界系統）的眾生，聽聞佛陀所說，奉行十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），安住在佛法之中；一切菩薩奉行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足功德，使一切眾生得到安樂。』

當時，佛陀告訴師子游戲菩薩（菩薩名）說：『當時的勸慧比丘，就是現在的你。』

【English Translation】 English version: Buddha established prohibitions. However, in this area, there were many beasts, such as tigers, wolves, lions, jackals (a type of canid), and various birds, all of whom came to be close to him, offering flowers and fruits, making various offerings. At that time, that Bhiksu（Buddhist monk） Quanhui felt joy in his heart, became even more diligent and assiduous, without any regression.

'Good man! In the past, there was a type of Bhiksu who did not generate love for the Buddha's teachings, did not cultivate Brahma-conduct (pure conduct), did not protect Sila (precepts), slandered the Mahayana (Great Vehicle) Buddhism, falsely accepted the offerings of believers, had no sense of shame, stayed away from good teachers, and always sided with evil people; possessed extreme greed and hatred, people avoided seeing them, foolish and fond of doing evil, even losing their Kasaya (monk's robe); falling into hell for ninety koti (ancient Indian numerical unit, equivalent to ten million) hundred thousand kalpas (eons), suffering great torment, and after ending these sins, they would again endure sixty hundred thousand koti kalpas of extreme suffering, which is beyond comparison. Later, they met Bhiksu Quanhui, who enlightened them in various ways, proclaiming that there were the pure teachings of Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (fully enlightened one), causing them to generate faith and understanding.'

'Good man! Bhiksu Quanhui, also transformed into Akshobhya Tathagata (Immovable Buddha, symbolizing unwavering Buddhahood), Arhat, Samyak-sambuddha, also acting as a Bhiksu in that Dharma, joyfully loving the true Dharma, seeking the wisdom of the Buddha, using a true heart to offer, respect, and revere the Buddha's teachings, writing scriptures, doing various meritorious deeds, without any懈怠(xie dai, laxity) in his heart; being close to good teachers, using various expedient means, generating a joyful heart, exhorting sentient beings, enabling them all to escape suffering, at that time, all beings joyfully revered him.'

'Good man! At that time, that Tathagata, again spoke various Dharma essentials for Bhiksu Quanhui, causing him to increase his wisdom; preventing him from generating suffering, preventing him from generating greed and hatred, not following evil friends into various evil realms (hell, hungry ghosts, animals), protecting himself from faults and sins, wholeheartedly offering and speaking the true Dharma, constantly holding the pure Dharma treasure day and night, gradually progressing without any regression.'

'Good man! At that time, the sentient beings of the three thousand great thousand worlds (a world system in Buddhist cosmology), hearing what the Buddha said, practiced the ten virtuous deeds (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being hateful, not holding wrong views), abiding in the Dharma; all Bodhisattvas (enlightenment being) practiced the six paramitas (generosity, morality, patience, diligence, concentration, wisdom), possessing complete merit, bringing peace and happiness to all beings.'

At that time, the Buddha told Bodhisattva Simha-vikridita (name of a Bodhisattva): 'The Bhiksu Quanhui at that time is you now.'

---

是也。」

佛說大乘隨轉宣說諸法經卷上 大正藏第 15 冊 No. 0652 佛說大乘隨轉宣說諸法經

佛說大乘隨轉宣說諸法經卷中

宋明教辯才法師充譯經三藏沙門紹德等奉　詔譯

爾時，文殊師利童真菩薩白佛言：「世尊！云何離除業障得清凈心？」

佛告文殊師利：「要離惡業，當學一切法，了知諸法分別心生，虛妄不實；空智現前，業障自除，心得清凈。

「複次，文殊師利！一切眾生，從無始劫來，妄想顛倒，貪嗔癡三為因；造殺、盜、淫業無量無邊，墮落諸趣，輪迴生死，受大苦惱，無有休息，業障熾盛惡魔嬈惱，故心不得清凈。

「複次，文殊師利！汝今欲知，一切眾生離諸業障，心得清凈，當學如來一切法，于身口意三業清凈，晝夜精勤修持梵行，遠離苦惱，分別不生，希求菩提，恭敬供養佛法僧寶，長時誦習大乘經典秘密陀羅尼，身心堅固，無有退轉，觀想了知，生住異滅，唸唸無常剎那生滅，一切虛妄無有真實，安住禪定漸漸增進，心無散亂，一切惡魔不得其便，自然快樂，意地發明，積諸功德滋長慧命，證佛菩提無上道果；是名出家，是真佛子；乃知如來甚深法藏廣大如海，饒益有情無有窮盡。得無上法寶，復修禪定，觀想法空，無

【現代漢語翻譯】 是這樣。'

現代漢語譯本 《佛說大乘隨轉宣說諸法經》捲上 大正藏第 15 冊 No. 0652 《佛說大乘隨轉宣說諸法經》

《佛說大乘隨轉宣說諸法經》卷中

宋明教辯才法師充譯經三藏沙門紹德等奉 詔譯

這時，文殊師利童真菩薩（Manjushri, a Bodhisattva）對佛說：『世尊！如何才能去除業障，得到清凈心？』

佛告訴文殊師利（Manjushri）：『想要去除惡業，應當學習一切法，瞭解諸法由分別心而生，虛妄不實；當空智現前，業障自然消除，心便能得到清凈。

『再者，文殊師利（Manjushri）！一切眾生，從無始劫以來，被妄想顛倒所迷惑，以貪、嗔、癡三毒為因；造作殺、盜、淫等無量無邊的惡業，因此墮落到各個惡道，在生死輪迴中，遭受巨大的苦惱，沒有止息的時候，業障熾盛，被惡魔所擾惱，所以心不得清凈。

『再者，文殊師利（Manjushri）！你現在想知道，一切眾生如何才能脫離各種業障，得到清凈心，就應當學習如來的一切法，在身、口、意三業上保持清凈，日夜精勤地修持梵行，遠離苦惱，不起分別之心，希求菩提（Bodhi, enlightenment），恭敬供養佛、法、僧三寶，長期誦習大乘經典和秘密陀羅尼（Dharani, a type of mantra），使身心堅固，不退轉，觀想了知一切法的生、住、異、滅，唸唸無常，剎那生滅，一切都是虛妄的，沒有真實可言，安住在禪定中，漸漸增進，心無散亂，一切惡魔都無法得逞，自然快樂，意地發明，積累各種功德，滋長智慧之命，證得佛菩提無上的道果；這才是真正的出家，才是真正的佛子；才能知道如來甚深的法藏廣大如海，饒益有情眾生，沒有窮盡。得到無上的法寶，再修習禪定，觀想諸法性空，無

【English Translation】 『Yes, it is.』

English version The Sutra of the Great Vehicle on the Revolving Exposition of All Dharmas, Volume 1 Taisho Tripitaka Volume 15, No. 0652 The Sutra of the Great Vehicle on the Revolving Exposition of All Dharmas

The Sutra of the Great Vehicle on the Revolving Exposition of All Dharmas, Volume 2

Translated by Tripiṭaka Master Shaudé and others, Monks of the Sangha, under Imperial Decree, by the Dharma Master Biancai of the Mingjiao Temple of the Song Dynasty

At that time, Manjushri (Manjushri, a Bodhisattva), the Youthful Bodhisattva, said to the Buddha: 『World-Honored One! How can one remove karmic obstacles and attain a pure mind?』

The Buddha told Manjushri (Manjushri): 『To remove evil karma, one should study all dharmas, understand that all dharmas arise from discriminating thoughts, and are illusory and unreal; when the wisdom of emptiness manifests, karmic obstacles will naturally be removed, and the mind will attain purity.

『Furthermore, Manjushri (Manjushri)! All sentient beings, from beginningless kalpas, are deluded by distorted thoughts, with greed, anger, and ignorance as the causes; they create immeasurable and boundless evil karma of killing, stealing, and sexual misconduct, and therefore fall into various evil realms, transmigrate through birth and death, suffer great afflictions without rest, karmic obstacles are rampant, and they are harassed by evil demons, thus the mind cannot attain purity.

『Furthermore, Manjushri (Manjushri)! If you now wish to know how all sentient beings can be free from all karmic obstacles and attain a pure mind, you should study all the dharmas of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), maintain purity in body, speech, and mind, diligently cultivate pure conduct day and night, stay away from suffering, not generate discriminating thoughts, aspire to Bodhi (Bodhi, enlightenment), respectfully make offerings to the Buddha, Dharma, and Sangha, recite and study the Great Vehicle Sutras and secret Dharanis (Dharani, a type of mantra) for a long time, strengthen body and mind, without regression, contemplate and understand the arising, abiding, changing, and ceasing of all dharmas, that every thought is impermanent, arising and ceasing in an instant, that everything is illusory and unreal, abide in meditation, gradually advance, with a mind free from distraction, so that all evil demons cannot take advantage, naturally joyful, the ground of consciousness is illuminated, accumulate various merits, nourish the life of wisdom, and attain the supreme fruit of Buddhahood; this is called true renunciation, this is a true child of the Buddha; then one will know that the Tathagata』s profound Dharma treasury is vast as the sea, benefiting sentient beings without end. Having obtained the supreme Dharma treasure, cultivate meditation again, contemplate the emptiness of dharmas, without

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諸苦惱，獲功德力，行平等行，心常護持，晝夜恭敬尊重讚仰，一切解脫，身心快樂。了知生滅，一切皆是幻夢，安住法中，生於勝處，具足圓滿更無退失。如是而修，惡業自除，心得清凈。」

爾時，文殊師利童真菩薩白佛言：「世尊！云何四聖諦？」

佛告文殊師利：「四聖諦，謂苦、集、滅、道，是名四聖諦。」

文殊師利白佛言：「世尊！當云何學？」

佛言：「當學一切法，得彼法智現前；於此分別不生，善與不善，觀想自性清凈，了知一切悉皆虛妄。」

文殊師利白佛言：「一切眾生云何不學？」

佛言：「愚夫異生，為譭謗教法，不生善心、不修梵行、不讀誦經典、不受教誨、于佛教法不肯少學；常作惡行，流浪三界而生歡喜，即不知一切法，如幻如夢如陽焰，虛妄不實。若諸眾生學一切善法，修習奢摩他定，觀想自性清凈，了知貪、嗔、癡悉皆虛妄，安住法中得彼定力，身心快樂。愚夫不學善法，不知有佛法僧寶，普遍虛空微妙難見。」

文殊師利白佛言：「云何此法微妙眾生難見？」

佛告文殊師利：「此法如風生浪起，只見浪起不見風生；唯汝文殊、須菩提能知，余皆不解。」

爾時，文殊師利白佛言：「世尊！云何四念處？」

【現代漢語翻譯】 現代漢語譯本：獲得各種苦惱的解脫，得到功德的力量，奉行平等行為，內心常常守護保持正念，日夜恭敬尊重讚美，最終一切都能解脫，身心快樂。明瞭知曉生滅的道理，明白一切都是虛幻的夢境，安住在佛法之中，往生到殊勝的地方，具足圓滿的功德，不再退轉。像這樣修行，惡業自然消除，內心得到清凈。

這時，文殊師利童真菩薩（Manjushri, a Bodhisattva, a young bodhisattva）對佛說：『世尊！什麼是四聖諦（Four Noble Truths）？』

佛告訴文殊師利：『四聖諦，就是苦（suffering）、集（the cause of suffering）、滅（the cessation of suffering）、道（the path to the cessation of suffering），這就是四聖諦。』

文殊師利問佛說：『世尊！應當如何學習？』

佛說：『應當學習一切法，從而獲得對這些法的智慧並使之顯現；對於善與不善，不作分別，觀想自性本自清凈，了知一切都虛妄不實。』

文殊師利問佛說：『為什麼一切眾生不學習佛法呢？』

佛說：『愚癡凡夫，因為譭謗教法，不生起善心，不修清凈的梵行，不讀誦經典，不接受教誨，對於佛教的教法不肯稍微學習；常常做惡行，在三界（Three Realms）中流浪還覺得歡喜，因此不知道一切法，都如幻如夢如陽焰一般，虛妄不實。如果眾生學習一切善法，修習奢摩他定（Samatha, calming meditation），觀想自性本自清凈，了知貪（greed）、嗔（hatred）、癡（ignorance）都是虛妄的，安住在佛法中得到禪定的力量，身心快樂。愚癡的人不學習善法，不知道有佛（Buddha）、法（Dharma）、僧（Sangha）三寶，這三寶普遍存在於虛空中，微妙難以見到。』

文殊師利問佛說：『為什麼這種佛法如此微妙，眾生難以見到呢？』

佛告訴文殊師利：『這種佛法就像風生起波浪，人們只看到波浪生起，卻看不到風的產生；只有你文殊（Manjushri）、須菩提（Subhuti, one of the ten major disciples of the Buddha）能夠明白，其餘的人都不理解。』

這時，文殊師利問佛說：『世尊！什麼是四念處（Four Foundations of Mindfulness）？』

【English Translation】 English version: Obtain release from all sufferings, acquire the power of merit, practice equanimity, constantly protect and maintain the mind, reverently respect and praise day and night, achieve complete liberation, and experience happiness in body and mind. Understand the principle of arising and ceasing, realize that everything is like an illusion or a dream, abide in the Dharma, be born in a superior realm, possess complete perfection, and never regress. By practicing in this way, negative karma will naturally be eliminated, and the mind will become pure.

At that time, Manjushri (Manjushri, a Bodhisattva, a young bodhisattva), the youthful Bodhisattva, said to the Buddha: 'World Honored One, what are the Four Noble Truths (Four Noble Truths)?'

The Buddha told Manjushri: 'The Four Noble Truths are suffering (suffering), the cause of suffering (the cause of suffering), the cessation of suffering (the cessation of suffering), and the path to the cessation of suffering (the path to the cessation of suffering). These are called the Four Noble Truths.'

Manjushri said to the Buddha: 'World Honored One, how should one learn?'

The Buddha said: 'One should learn all Dharmas, thereby obtaining and manifesting the wisdom of those Dharmas; without creating distinctions between good and non-good, contemplate the self-nature as inherently pure, and realize that everything is illusory and unreal.'

Manjushri said to the Buddha: 'Why do all sentient beings not learn?'

The Buddha said: 'Foolish ordinary beings, because they slander the teachings, do not generate good thoughts, do not cultivate pure conduct, do not recite scriptures, do not accept teachings, and are unwilling to learn even a little about the Buddha's teachings; they constantly commit evil deeds, wander in the Three Realms (Three Realms) and rejoice in it, thus they do not know that all Dharmas are like illusions, dreams, or mirages, unreal and untrue. If sentient beings learn all good Dharmas, cultivate Samatha (Samatha, calming meditation), contemplate the self-nature as inherently pure, and realize that greed (greed), hatred (hatred), and ignorance (ignorance) are all illusory, abide in the Dharma and obtain the power of Samadhi, they will experience happiness in body and mind. Foolish people do not learn good Dharmas, and do not know the Three Jewels of Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha), which pervade the empty space, subtle and difficult to see.'

Manjushri said to the Buddha: 'Why is this Dharma so subtle and difficult for sentient beings to see?'

The Buddha told Manjushri: 'This Dharma is like wind creating waves; people only see the waves rising, but do not see the wind arising; only you, Manjushri (Manjushri), and Subhuti (Subhuti, one of the ten major disciples of the Buddha) can understand, the rest do not understand.'

At that time, Manjushri said to the Buddha: 'World Honored One, what are the Four Foundations of Mindfulness (Four Foundations of Mindfulness)?'

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佛言：「文殊師利！四念處，謂觀身不凈、觀受是苦、觀心無常、觀法無我，是名四念處。」

文殊師利言：「當云何學？」

佛言：「一切眾生，當觀想自身五種不凈；觀受有苦受、樂受、舍受三，悉皆是苦；觀心無常，唸唸無常，剎那生滅；觀法無我，四大、五陰無實我體；是名四念處；一切眾生當如是學。」

文殊師利白佛言：「世尊！云何五根？」

「謂信、進、念、定、慧，是名五根。」

文殊師利白佛言：「當云何學？」

佛言：「學法眾生，於一切法中，觀想此法深遠，能生信故，名信根；了知此法勤行精進，除障解脫，名精進根；然於此法，一心想念不忘，名念根；了知一切法定知心生，名定根；以慧揀擇一切法空，名慧根；是名五根。」

文殊師利白佛言：「世尊！云何七覺支？」

佛告文殊師利：「念覺支、擇覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支，是名七覺支。」

文殊師利白佛言：「世尊！當云何學？」

佛告文殊師利：「學法眾生，于自性中，了知一切善不善法，棄捨世緣，勤念正法，名念覺支。擇謂以自性智，於三界能揀擇，故名擇覺支；精進謂了知一切法，勤行不捨，名精進覺支；喜謂於一切諸行發

【現代漢語翻譯】 現代漢語譯本：佛說：『文殊師利（Manjushri，菩薩名）！四念處，是指觀身不凈、觀受是苦、觀心無常、觀法無我，這叫做四念處。』 文殊師利說：『應當如何修學呢？』 佛說：『一切眾生，應當觀想自身有五種不凈；觀察感受有苦受、樂受、舍受三種，全部都是苦；觀察心是無常的，唸唸都是無常，剎那生滅；觀察法是無我的，四大（地、水、火、風）、五陰（色、受、想、行、識）沒有真實的自體；這叫做四念處；一切眾生應當這樣修學。』 文殊師利問佛說：『世尊！什麼是五根？』 『是指信、進、念、定、慧，這叫做五根。』 文殊師利問佛說：『應當如何修學呢？』 佛說：『修學佛法的眾生，在一切法中，觀想此法深遠，能夠生起信心，所以叫做信根；瞭解此法後勤奮修行精進，去除障礙得到解脫，叫做精進根；然後對於此法，一心想念不忘記，叫做念根；瞭解一切法，確定知道心生起，叫做定根；用智慧來選擇一切法都是空性的，叫做慧根；這叫做五根。』 文殊師利問佛說：『世尊！什麼是七覺支？』 佛告訴文殊師利：『念覺支、擇覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支，這叫做七覺支。』 文殊師利問佛說：『世尊！應當如何修學呢？』 佛告訴文殊師利：『修學佛法的眾生，在自性中，瞭解一切善和不善的法，拋棄世俗的因緣，勤奮憶念正法，叫做念覺支。擇，是指用自性的智慧，在三界（欲界、色界、無色界）中能夠選擇，所以叫做擇覺支；精進，是指了解一切法，勤奮修行不捨棄，叫做精進覺支；喜，是指對於一切諸行發起歡喜，』

【English Translation】 English version: The Buddha said: 'Manjushri (Manjushri, name of a Bodhisattva)! The Four Foundations of Mindfulness refer to contemplating the impurity of the body, contemplating that feelings are suffering, contemplating that the mind is impermanent, and contemplating that phenomena are without self. These are called the Four Foundations of Mindfulness.' Manjushri said: 'How should one learn?' The Buddha said: 'All sentient beings should contemplate the five impurities of their own bodies; observe that feelings have three types: painful feelings, pleasant feelings, and neutral feelings, all of which are suffering; observe that the mind is impermanent, with each thought being impermanent, arising and ceasing in an instant; observe that phenomena are without self, the Four Great Elements (earth, water, fire, wind) and the Five Aggregates (form, feeling, perception, mental formations, consciousness) have no real self-entity; these are called the Four Foundations of Mindfulness; all sentient beings should learn in this way.' Manjushri asked the Buddha: 'World Honored One! What are the Five Roots?' 'They are faith, diligence, mindfulness, concentration, and wisdom. These are called the Five Roots.' Manjushri asked the Buddha: 'How should one learn?' The Buddha said: 'Students of the Dharma, in all dharmas, contemplate that this dharma is profound and can generate faith, therefore it is called the Root of Faith; understanding this dharma, diligently practice with vigor, removing obstacles and attaining liberation, is called the Root of Diligence; then, regarding this dharma, single-mindedly remember it without forgetting, is called the Root of Mindfulness; understanding all dharmas and knowing that the mind arises, is called the Root of Concentration; using wisdom to discern that all dharmas are empty, is called the Root of Wisdom; these are called the Five Roots.' Manjushri asked the Buddha: 'World Honored One! What are the Seven Factors of Enlightenment?' The Buddha told Manjushri: 'The Mindfulness Enlightenment Factor, the Discrimination Enlightenment Factor, the Diligence Enlightenment Factor, the Joy Enlightenment Factor, the Tranquility Enlightenment Factor, the Concentration Enlightenment Factor, and the Equanimity Enlightenment Factor. These are called the Seven Factors of Enlightenment.' Manjushri asked the Buddha: 'World Honored One! How should one learn?' The Buddha told Manjushri: 'Students of the Dharma, in their own nature, understand all good and non-good dharmas, abandon worldly conditions, and diligently remember the Right Dharma, this is called the Mindfulness Enlightenment Factor. Discrimination means using the wisdom of one's own nature to be able to discriminate in the Three Realms (Desire Realm, Form Realm, Formless Realm), therefore it is called the Discrimination Enlightenment Factor; Diligence means understanding all dharmas, diligently practicing without abandoning, this is called the Diligence Enlightenment Factor; Joy means generating joy towards all actions,'

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生，晝夜喜行妙性快樂歡喜，故名喜覺支；輕安謂安住一切法中，不為魔嬈，心得自在，故謂輕安覺支；定謂了一切法本無自性，修三摩地，名定覺支；舍謂心安住一切法，不住智、不住佛，舍離諸緣，名舍覺支；是名七覺支。」

文殊師利白佛言：「世尊！云何八正道？」

佛告文殊師利：「八正道，謂正見、正思、惟、正語、正業、正命、正精進、正念、正定，是名八正道。」

文殊師利白佛言：「世尊！當云何學？」

佛告文殊師利：「彼一切眾生，了知一切法，三業恭敬，是名正見；彼於一切法，分別不分別喜不喜，名正思惟；彼了知一切法，真實言說，名正語；彼於一切法，了知唯造善業，名正業；彼於一切法，安住平等真心，名正命；彼於一切法，勤修大乘，名正精進；彼於一切法，不生惡業，名正念；彼於一切法，不散不亂，名正定；是名八正道。彼學法眾生，一心了知四聖諦、四念處、五根、七覺支、八正道，如是等法一一修學已，得到彼岸，生諸佛國，無有恐怖，得金剛堅固心。一切羅漢、聲聞、沙門、婆羅門，及小婆羅門等，聞佛說此微妙最上法門，有大神力，能除熱惱，獲得心地清涼；諸比丘若能展轉勤行，心無退轉，與我無異。而諸天人晝夜作諸音樂，持眾名香、

【現代漢語翻譯】 現代漢語譯本： 『生』，指（眾生）晝夜喜好執行微妙的自性，快樂歡喜，所以叫做喜覺支（Prīti-saṃbodhyaṅga，喜悅的覺悟支）。輕安，指安住於一切法中，不被魔所擾，心得自在，所以叫做輕安覺支（Prasrabdhi-saṃbodhyaṅga，身心輕安的覺悟支）。定，指了解一切法本無自性，修習三摩地（Samādhi，禪定），叫做定覺支（Samādhi-saṃbodhyaṅga，禪定的覺悟支）。舍，指心安住於一切法，不住于智，不住于佛，舍離各種因緣，叫做舍覺支（Upekṣā-saṃbodhyaṅga，捨棄的覺悟支）。以上就是七覺支。

文殊師利（Mañjuśrī）菩薩對佛說：『世尊！什麼是八正道？』

佛告訴文殊師利：『八正道，就是正見（Samyag-dṛṣṭi，正確的見解）、正思惟（Samyak-saṃkalpa，正確的思考）、正語（Samyag-vāc，正確的言語）、正業（Samyak-karmānta，正確的行為）、正命（Samyag-ājīva，正確的謀生方式）、正精進（Samyag-vyāyāma，正確的努力）、正念（Samyak-smṛti，正確的念頭）、正定（Samyak-samādhi，正確的禪定），這就是八正道。』

文殊師利菩薩對佛說：『世尊！應當如何修學？』

佛告訴文殊師利：『那些一切眾生，瞭解一切法，身口意三業恭敬，這叫做正見；他們對於一切法，分別或不分別，喜好或不喜好，這叫做正思惟；他們瞭解一切法，真實言說，這叫做正語；他們對於一切法，瞭解只造善業，這叫做正業；他們對於一切法，安住于平等真心，這叫做正命；他們對於一切法，勤修大乘（Mahāyāna），這叫做正精進；他們對於一切法，不生惡業，這叫做正念；他們對於一切法，不散亂，這叫做正定；這就是八正道。那些學習佛法的眾生，一心瞭解四聖諦（catvāri āryasatyāni）、四念處（catvāri smṛtyupasthānāni）、五根（pañcendriyāṇi）、七覺支（sapta bodhyaṅgāni）、八正道（āryāṣṭāṅgamārga），像這些法一一修學之後，就能到達彼岸，往生諸佛國土，沒有恐怖，得到金剛堅固的心。一切羅漢（Arhat）、聲聞（Śrāvaka）、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa），以及小婆羅門等，聽聞佛所說的這種微妙最上法門，有大神力，能夠去除熱惱，獲得心地清涼；各位比丘（bhikkhus）如果能夠輾轉勤奮修行，心不退轉，就與我沒有差別。而且諸天人晝夜演奏各種音樂，拿著各種名貴的香、』

【English Translation】 English version: 'Birth' refers to (beings) delighting day and night in practicing the subtle nature, joyful and happy, hence it is called the Joy Awareness Factor (Prīti-saṃbodhyaṅga, the awakening factor of joy). Tranquility refers to abiding in all dharmas, not being disturbed by demons, and the mind being at ease, hence it is called the Tranquility Awareness Factor (Prasrabdhi-saṃbodhyaṅga, the awakening factor of tranquility of body and mind). Concentration refers to understanding that all dharmas are inherently without self-nature, and practicing Samādhi (meditative concentration), hence it is called the Concentration Awareness Factor (Samādhi-saṃbodhyaṅga, the awakening factor of concentration). Equanimity refers to the mind abiding in all dharmas, not dwelling on wisdom, not dwelling on the Buddha, and relinquishing all conditions, hence it is called the Equanimity Awareness Factor (Upekṣā-saṃbodhyaṅga, the awakening factor of equanimity). These are the seven factors of awakening.'

Mañjuśrī (Mañjuśrī) Bodhisattva said to the Buddha: 'World Honored One! What is the Eightfold Noble Path?'

The Buddha told Mañjuśrī: 'The Eightfold Noble Path is Right View (Samyag-dṛṣṭi, correct understanding), Right Thought (Samyak-saṃkalpa, correct thought), Right Speech (Samyag-vāc, correct speech), Right Action (Samyak-karmānta, correct action), Right Livelihood (Samyag-ājīva, correct livelihood), Right Effort (Samyag-vyāyāma, correct effort), Right Mindfulness (Samyak-smṛti, correct mindfulness), and Right Concentration (Samyak-samādhi, correct concentration). This is the Eightfold Noble Path.'

Mañjuśrī Bodhisattva said to the Buddha: 'World Honored One! How should one learn?'

The Buddha told Mañjuśrī: 'Those all sentient beings, understanding all dharmas, with body, speech, and mind showing reverence, this is called Right View; they, regarding all dharmas, whether distinguishing or not distinguishing, liking or not liking, this is called Right Thought; they understanding all dharmas, speaking truthfully, this is called Right Speech; they, regarding all dharmas, understanding only creating good karma, this is called Right Action; they, regarding all dharmas, abiding in the equal true mind, this is called Right Livelihood; they, regarding all dharmas, diligently cultivating the Mahāyāna (Great Vehicle), this is called Right Effort; they, regarding all dharmas, not generating evil karma, this is called Right Mindfulness; they, regarding all dharmas, not scattered and not confused, this is called Right Concentration; this is the Eightfold Noble Path. Those beings who study the Dharma, wholeheartedly understanding the Four Noble Truths (catvāri āryasatyāni), the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), the Five Roots (pañcendriyāṇi), the Seven Factors of Awakening (sapta bodhyaṅgāni), and the Eightfold Noble Path (āryāṣṭāṅgamārga), after cultivating these dharmas one by one, they will reach the other shore, be reborn in the Buddha lands, have no fear, and attain a diamond-firm mind. All Arhats (Arhat), Śrāvakas (Hearers), Śrāmaṇas (Monastics), Brāhmaṇas (Priests), and minor Brāhmaṇas, hearing the Buddha speak this subtle and supreme Dharma gate, have great divine power, able to remove heat and affliction, and obtain coolness of mind; if you bhikkhus (monks) can diligently practice and propagate this, without retreating in your minds, you will be no different from me. And the devas (gods) play various music day and night, holding various precious incense,'

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種種奇華、珍妙飲食，堪受供養。

「文殊師利！彼諸比丘若不斷嗔，入王城持缽循行乞食，為魔所惱，染著諸欲，非佛弟子，與俗無異。復有比丘心無嗔故，了知大乘微妙法行、法義言句，于真實正行而得解脫。爾時，三千二百天子，持天曼陀羅華、種種名香、上妙飲食，恭敬供養，心大歡喜，互相讚歎出家功德，與如來佛國而無有異。」

爾時，文殊師利白佛言：「世尊！我聞佛說秘密陀羅尼章句云何？」

佛告文殊師利：「我為汝說秘密句、橛句、金剛句、慧句，是名陀羅尼章句法門。此法門，菩薩得一切法句發生，剎那剎那得忍辱法。」

文殊師利言：「云何名秘密句法門？」

佛言：「我為汝說秘密句真實章句，於一切法中心愛樂秘密句為第一；如汝文殊師利，於一切菩薩中而得第一，秘密句亦復如是。複次，文殊師利！秘密句如虛空，我身遍滿虛空，一切法亦如是遍滿虛空，一切菩薩現前不現前，都是一如，名真實秘密句。」

文殊師利白佛言：「世尊！云何橛句？」

佛告文殊師利：「我為汝說橛句，不動貪法界，住一切法動；我不動大乘，不作種種世事，是名橛句。」

文殊師利白佛言：「世尊！云何金剛句？」

佛言：「我為汝說金剛句

【現代漢語翻譯】 現代漢語譯本：各種各樣的奇異花朵、珍貴美妙的飲食，都適合用來供養。

『文殊師利（Manjushri，菩薩名）！那些比丘如果不斷除嗔恨，進入王城持缽沿街乞食，就會被魔所困擾，貪戀各種慾望，不是佛的弟子，與世俗之人沒有區別。還有比丘心中沒有嗔恨，了知大乘微妙的修行方法、佛法的義理和言辭，對於真實的修行而得到解脫。那時，三千二百位天子，拿著天界的曼陀羅花（Mandala flower，一種花名）、各種名貴的香、上等的美味飲食，恭敬地供養，心中非常歡喜，互相讚歎出家的功德，與如來佛國沒有什麼差別。』

這時，文殊師利（Manjushri）對佛說：『世尊！我聽佛說秘密陀羅尼（secret Dharani，總持，咒語）的章句，是怎樣的呢？』

佛告訴文殊師利（Manjushri）：『我為你宣說秘密句、橛句、金剛句、慧句，這叫做陀羅尼（Dharani）章句的法門。通過這個法門，菩薩能夠生起一切法句，剎那剎那都能得到忍辱的法。』

文殊師利（Manjushri）說：『什麼叫做秘密句法門？』

佛說：『我為你宣說秘密句真實的章句，在一切法中心中喜愛秘密句為第一；就像你文殊師利（Manjushri），在一切菩薩中得到第一，秘密句也是這樣。再者，文殊師利（Manjushri）！秘密句就像虛空，我的身體遍滿虛空，一切法也像這樣遍滿虛空，一切菩薩現前或者不現前，都是一樣的，這叫做真實秘密句。』

文殊師利（Manjushri）對佛說：『世尊！什麼叫做橛句？』

佛告訴文殊師利（Manjushri）：『我為你宣說橛句，不動搖貪愛的法界，安住於一切法的變動之中；我不動搖大乘，不做各種世俗的事情，這叫做橛句。』

文殊師利（Manjushri）對佛說：『世尊！什麼叫做金剛句？』

佛說：『我為你宣說金剛句

【English Translation】 English version: Various extraordinary flowers and precious, wonderful foods are suitable for offering.

'Manjushri (Manjushri, name of a Bodhisattva)! If those Bhikshus (Bhikshus, monks) do not cease their anger and enter the royal city carrying their bowls, begging for food along the streets, they will be troubled by demons, attached to various desires, not disciples of the Buddha, and no different from ordinary people. Furthermore, there are Bhikshus who, without anger in their hearts, understand the subtle practices, Dharma meanings, and words of the Mahayana (Mahayana, Great Vehicle), and attain liberation through true practice. At that time, three thousand two hundred devas (devas, celestial beings), holding celestial Mandala flowers (Mandala flower, a type of flower), various precious incenses, and supreme delicious foods, respectfully made offerings, their hearts filled with great joy, mutually praising the merits of renunciation, which are no different from the Buddha-land of the Tathagata (Tathagata, Thus Come One).'

At that time, Manjushri (Manjushri) said to the Buddha, 'World Honored One! I have heard the Buddha speak of the secret Dharani (secret Dharani, a type of mantra) verses. What are they like?'

The Buddha told Manjushri (Manjushri), 'I will explain to you the secret verses, peg verses, vajra (vajra, diamond/thunderbolt) verses, and wisdom verses. This is called the Dharma (Dharma, teachings) gate of Dharani verses. Through this Dharma gate, Bodhisattvas (Bodhisattvas, enlightened beings) can generate all Dharma verses, and attain the Dharma of forbearance moment by moment.'

Manjushri (Manjushri) said, 'What is called the secret verse Dharma gate?'

The Buddha said, 'I will explain to you the true verses of the secret verse. In all Dharmas, the secret verse is cherished as the foremost. Just as you, Manjushri (Manjushri), are the foremost among all Bodhisattvas, so too is the secret verse. Furthermore, Manjushri (Manjushri)! The secret verse is like space. My body pervades space, and all Dharmas also pervade space in the same way. All Bodhisattvas, whether present or not present, are all the same. This is called the true secret verse.'

Manjushri (Manjushri) said to the Buddha, 'World Honored One! What is called the peg verse?'

The Buddha told Manjushri (Manjushri), 'I will explain to you the peg verse, which does not move the realm of desire, but dwells in the movement of all Dharmas. I do not move the Mahayana (Mahayana), and I do not engage in various worldly affairs. This is called the peg verse.'

Manjushri (Manjushri) said to the Buddha, 'World Honored One! What is called the vajra (vajra) verse?'

The Buddha said, 'I will explain to you the vajra (vajra) verse.'

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，嗔眾生長時有嗔，金剛能斷一切法，是名金剛句。」

文殊師利白佛言：「世尊！云何慧句？」

佛言：「我為汝說慧句，癡是學佛智，一切眾生，非學佛智不到彼岸。若諸眾生學佛智，一切慧具足，有慧無慧悉能了知，此是甚深。文殊師利！悉能了知眾生無智，但樂諸惡，於一切法不能遠離，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句識？」

佛告文殊師利：「識如幻化，妄生一切法，空無自性、無自相，如是五蘊如五指，不實如虛空，悉是假名；眾生惛懵，不能曉了，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句色？」

佛告文殊師利：「色一切法，眾生心癡、眼癡，譭謗正法，不好勤學，愛樂於色，不知虛妄。文殊師利！汝於色塵悉能了知，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句聲？」

佛告文殊師利：「聲空發生，不可得見，種種語言、音響之聲，耳識聽受，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句香？」

佛告文殊師利：「香發諸塵，不可得見，但識所聞，識亦無故，皆是虛妄，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句味？」

佛告文殊師利：「味無

【現代漢語翻譯】 現代漢語譯本：'嗔恨眾生，長久懷有嗔恨，金剛能斷除一切法，這稱為金剛句。'

文殊師利（Manjushri，菩薩名）對佛說：'世尊！什麼是慧句？'

佛說：'我為你解說慧句，愚癡是學習佛的智慧，一切眾生，若不學習佛的智慧就無法到達彼岸。如果眾生學習佛的智慧，一切智慧就具足，有智慧或沒有智慧都能明瞭，這是非常深奧的。文殊師利！完全能夠明瞭眾生沒有智慧，只喜歡各種惡行，對於一切法不能遠離，這稱為秘密句。'

文殊師利對佛說：'世尊！什麼是秘密句識？'

佛告訴文殊師利：'識如幻化，虛妄地產生一切法，空無自性、沒有自體之相，就像五蘊（Skandhas，構成個體存在的五種要素）如五指，不真實如同虛空，都是假名；眾生昏昧懵懂，不能明白瞭解，這稱為秘密句。'

文殊師利對佛說：'世尊！什麼是秘密句色？'

佛告訴文殊師利：'色即一切法，眾生心癡、眼癡，譭謗正法，不好好勤奮學習，喜愛執著於色，不知道它的虛妄。文殊師利！你對於色塵完全能夠明瞭，這稱為秘密句。'

文殊師利對佛說：'世尊！什麼是秘密句聲？'

佛告訴文殊師利：'聲音從空中產生，不可得見，各種語言、音響之聲，由耳識聽受，這稱為秘密句。'

文殊師利對佛說：'世尊！什麼是秘密句香？'

佛告訴文殊師利：'香從各種塵境發出，不可得見，只能由識來聞，而識也是無常的，一切都是虛妄的，這稱為秘密句。'

文殊師利對佛說：'世尊！什麼是秘密句味？'

佛告訴文殊師利：'味無'

【English Translation】 English version: 'To be angry with sentient beings, to harbor anger for a long time, the Vajra (Diamond) can sever all dharmas (teachings, laws), this is called the Vajra sentence.'

Manjushri (Bodhisattva's name) said to the Buddha: 'World Honored One! What is the Wisdom sentence?'

The Buddha said: 'I will explain the Wisdom sentence to you, ignorance is learning the wisdom of the Buddha, all sentient beings, if they do not learn the wisdom of the Buddha, they cannot reach the other shore (Nirvana). If sentient beings learn the wisdom of the Buddha, all wisdom will be complete, whether with wisdom or without wisdom, they can understand, this is very profound. Manjushri! Completely able to understand that sentient beings have no wisdom, only delight in all kinds of evil deeds, and cannot stay away from all dharmas, this is called the Secret sentence.'

Manjushri said to the Buddha: 'World Honored One! What is the Secret sentence consciousness?'

The Buddha told Manjushri: 'Consciousness is like an illusion, falsely producing all dharmas, empty and without self-nature, without self-characteristics, like the five Skandhas (the five aggregates that constitute individual existence) are like five fingers, unreal like empty space, all are false names; sentient beings are confused and ignorant, unable to understand, this is called the Secret sentence.'

Manjushri said to the Buddha: 'World Honored One! What is the Secret sentence form?'

The Buddha told Manjushri: 'Form is all dharmas, sentient beings' minds are deluded, their eyes are deluded, they slander the true Dharma, do not diligently study well, love and cling to form, and do not know its falseness. Manjushri! You are completely able to understand form-dust, this is called the Secret sentence.'

Manjushri said to the Buddha: 'World Honored One! What is the Secret sentence sound?'

The Buddha told Manjushri: 'Sound arises from emptiness, cannot be seen, all kinds of languages, sounds of noises, are heard and received by ear-consciousness, this is called the Secret sentence.'

Manjushri said to the Buddha: 'World Honored One! What is the Secret sentence fragrance?'

The Buddha told Manjushri: 'Fragrance arises from all kinds of dust realms, cannot be seen, can only be smelled by consciousness, and consciousness is also impermanent, all is false, this is called the Secret sentence.'

Manjushri said to the Buddha: 'World Honored One! What is the Secret sentence taste?'

The Buddha told Manjushri: 'Taste is without'

---

自性，妄生於舌，眾生分別，愛樂貪著，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句觸？」

佛告文殊師利：「觸本無故，觀想一切法如虛空，眾生愚迷，于境、于身種種貪著，以為妙觸，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句地？」

佛告文殊師利：「地性質實，於法思惟，無自體性，亦無自相，眾生顛倒，妄執為有，種種戀著，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句水？」

佛告文殊師利：「觀諸水性，猶如陽焰，虛妄不實故，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句火？」

佛告文殊師利：「火性猛烈苦惱眾生，此法滅故自性寂靜，分別不生，最上極樂，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句風？」

佛告文殊師利：「風一切法不可得見，眾生貪著動作往來，風力所轉，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句佛亦如是？」

佛告文殊師利：「一切不善法，十方諸佛，各各開說，教詔眾生，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句法亦如是？」

佛告文殊師利：「一切法不可取、不可舍；觀想無我、無自

【現代漢語翻譯】 現代漢語譯本：'自性，因虛妄而生於舌根，眾生因此產生分別，愛戀並貪執，這就是所謂的秘密句。'

文殊師利（Manjushri，菩薩名）問佛說：'世尊！什麼是秘密句觸？'

佛告訴文殊師利：'觸的本性是空無的，應當觀想一切法都如虛空一般。眾生因為愚昧迷惑，對於外境和自身產生種種貪戀執著，並認為這是美妙的觸覺，這就是所謂的秘密句。'

文殊師利問佛說：'世尊！什麼是秘密句地？'

佛告訴文殊師利：'地的性質是堅實的，但如果對法進行思惟，就會發現它沒有自身的體性，也沒有自身的相狀。眾生因為顛倒錯亂，虛妄地執著它為真實存在，併產生種種戀著，這就是所謂的秘密句。'

文殊師利問佛說：'世尊！什麼是秘密句水？'

佛告訴文殊師利：'觀察水的性質，就像陽焰（mirage）一樣，虛幻而不真實，所以這被稱為秘密句。'

文殊師利問佛說：'世尊！什麼是秘密句火？'

佛告訴文殊師利：'火的性質是猛烈的，會給眾生帶來苦惱。當這種火的性質熄滅時，自性就會變得寂靜，分別心不再產生，達到最上等的極樂境界，這就是所謂的秘密句。'

文殊師利問佛說：'世尊！什麼是秘密句風？'

佛告訴文殊師利：'風這種事物，一切法都無法看見它。眾生貪戀執著于風的動作往來，被風的力量所驅使，這就是所謂的秘密句。'

文殊師利問佛說：'世尊！什麼是秘密句佛亦如是？'

佛告訴文殊師利：'一切不善之法，十方諸佛（Buddhas of the ten directions）各自開示解說，教導告誡眾生，這就是所謂的秘密句。'

文殊師利問佛說：'世尊！什麼是秘密句法亦如是？'

佛告訴文殊師利：'一切法不可取，也不可舍；應當觀想一切法無我、無自性。'

【English Translation】 English version: 'Self-nature arises falsely from the tongue. Sentient beings discriminate, loving and clinging. This is called the secret phrase.'

Manjushri (Manjushri, a Bodhisattva) said to the Buddha: 'World Honored One! What is the secret phrase of touch?'

The Buddha told Manjushri: 'Touch is fundamentally non-existent. Contemplate all dharmas as being like empty space. Sentient beings are deluded and attached to various things in the environment and the body, considering them to be wonderful touches. This is called the secret phrase.'

Manjushri said to the Buddha: 'World Honored One! What is the secret phrase of earth?'

The Buddha told Manjushri: 'The nature of earth is solid. When contemplating the Dharma, it has no self-nature and no self-appearance. Sentient beings are inverted, falsely clinging to it as existent, with various attachments. This is called the secret phrase.'

Manjushri said to the Buddha: 'World Honored One! What is the secret phrase of water?'

The Buddha told Manjushri: 'Observe the nature of water, like a mirage (yang yan), illusory and unreal. Therefore, this is called the secret phrase.'

Manjushri said to the Buddha: 'World Honored One! What is the secret phrase of fire?'

The Buddha told Manjushri: 'The nature of fire is fierce, causing suffering to sentient beings. When this dharma ceases, self-nature becomes tranquil, discrimination does not arise, and there is supreme bliss. This is called the secret phrase.'

Manjushri said to the Buddha: 'World Honored One! What is the secret phrase of wind?'

The Buddha told Manjushri: 'Wind, all dharmas cannot be seen. Sentient beings are attached to the movement of coming and going, driven by the power of the wind. This is called the secret phrase.'

Manjushri said to the Buddha: 'World Honored One! What is the secret phrase of the Buddha also like this?'

The Buddha told Manjushri: 'All unwholesome dharmas, the Buddhas of the ten directions (Buddhas of the ten directions), each explain and teach sentient beings. This is called the secret phrase.'

Manjushri said to the Buddha: 'World Honored One! What is the secret phrase of the Dharma also like this?'

The Buddha told Manjushri: 'All dharmas are neither to be grasped nor abandoned; contemplate no-self, no self-nature.'

---

相、無自性，心不散亂，是名秘密句。」

文殊師利白佛言：「世尊！云何秘密句僧亦如是？」

佛告文殊師利：「彼無數妙住法界，於三摩地平等持戒，修平等慧、平等解脫，于平等法中善安住故，余無所學，是名秘密句。」

文殊師利白佛言：「世尊！云何橛句虛空境界？」

佛告文殊師利：「一切法虛空境界、不思議境界，于諸境界不可取、不可舍、不可住，無有住處，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切法住虛空？」

佛告文殊師利：「一切法不離虛空住，不生煩惱，住寂靜故，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切法無分別心？」

佛告文殊師利：「一切法不學、不問、不作、不親近、不發願、不生愛樂，寂靜如虛空，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切法微妙？」

佛告文殊師利：「一切法離垢，安住清凈，光自在妙圓滿清凈，虛空圓滿清凈，發生微妙，身安住於法，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切法安住虛空？」

佛告文殊師利：「一切法安住虛空不可見，一切法離垢安住亦不可見，是名橛句。」

文殊師利白佛言：「世尊！云何橛

【現代漢語翻譯】 現代漢語譯本：『相是空性的，沒有自性，心不散亂，這叫做秘密句。』

文殊師利（Manjushri，菩薩名）問佛說：『世尊！怎樣的秘密句，僧人也同樣如此？』

佛告訴文殊師利：『那些無數微妙安住於法界（Dharmadhatu，一切法的本體）的僧人，在三摩地（Samadhi，禪定）中平等持戒，修習平等智慧、平等解脫，在平等法中善於安住，所以沒有其他需要學習的，這叫做秘密句。』

文殊師利問佛說：『世尊！怎樣的橛句（peg verse），是虛空境界？』

佛告訴文殊師利：『一切法都是虛空境界、不可思議境界，對於各種境界不可取、不可舍、不可住，沒有住處，這叫做橛句。』

文殊師利問佛說：『世尊！怎樣的橛句，是一切法安住于虛空？』

佛告訴文殊師利：『一切法不離虛空而住，不生煩惱，安住于寂靜，這叫做橛句。』

文殊師利問佛說：『世尊！怎樣的橛句，是一切法沒有分別心？』

佛告訴文殊師利：『一切法不學習、不詢問、不造作、不親近、不發願、不生愛樂，寂靜如同虛空，這叫做橛句。』

文殊師利問佛說：『世尊！怎樣的橛句，是一切法微妙？』

佛告訴文殊師利：『一切法遠離垢染，安住于清凈，光明自在，妙圓滿清凈，虛空圓滿清凈，發生微妙，身安住於法，這叫做橛句。』

文殊師利問佛說：『世尊！怎樣的橛句，是一切法安住于虛空？』

佛告訴文殊師利：『一切法安住于虛空不可見，一切法遠離垢染安住也不可見，這叫做橛句。』

文殊師利問佛說：『世尊！怎樣的橛

【English Translation】 English version: 『Form is emptiness, without self-nature, and the mind is not distracted; this is called a secret phrase.』

Manjushri (name of a Bodhisattva) said to the Buddha: 『World Honored One! How is the secret phrase also like this for the Sangha (Buddhist monastic order)?』

The Buddha told Manjushri: 『Those countless wonderful Sangha who abide in the Dharmadhatu (the realm of all phenomena), uphold the precepts equally in Samadhi (meditative state), cultivate equal wisdom, equal liberation, and dwell well in the equal Dharma; therefore, there is nothing else to learn. This is called a secret phrase.』

Manjushri said to the Buddha: 『World Honored One! What is the peg verse (a concise statement), which is the realm of emptiness?』

The Buddha told Manjushri: 『All dharmas (phenomena) are the realm of emptiness, the realm of the inconceivable; regarding all realms, they are not to be grasped, not to be abandoned, not to be dwelled in, and there is no dwelling place. This is called a peg verse.』

Manjushri said to the Buddha: 『World Honored One! What is the peg verse, which is all dharmas abiding in emptiness?』

The Buddha told Manjushri: 『All dharmas abide without being apart from emptiness, do not give rise to afflictions, and abide in stillness. This is called a peg verse.』

Manjushri said to the Buddha: 『World Honored One! What is the peg verse, which is all dharmas without discriminating mind?』

The Buddha told Manjushri: 『All dharmas are not learned, not questioned, not created, not approached, not vowed, and do not give rise to love or joy; they are still like emptiness. This is called a peg verse.』

Manjushri said to the Buddha: 『World Honored One! What is the peg verse, which is all dharmas being subtle?』

The Buddha told Manjushri: 『All dharmas are free from defilement, abide in purity, light is freely and wonderfully complete and pure, emptiness is completely pure, subtle things arise, and the body abides in the Dharma. This is called a peg verse.』

Manjushri said to the Buddha: 『World Honored One! What is the peg verse, which is all dharmas abiding in emptiness?』

The Buddha told Manjushri: 『All dharmas abiding in emptiness are invisible, and all dharmas abiding free from defilement are also invisible. This is called a peg verse.』

Manjushri said to the Buddha: 『World Honored One! What is the peg

---

句一切法教詔學？」

佛告文殊師利：「一切法教詔眾生，不來勤學、不學觀想、不作意、晝夜六時不學，又不問鄰座，不會解釋、不能宣說、無有智慧、不能分別，亦不愛樂、不親善友、我慢貢高，遠離教詔，不得解脫，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切法最上遠離？」

佛告文殊師利：「一切眾生，于諸善法而不肯學，唯造罪惡，不親賢善，無有智慧，是名橛句。」

文殊師利白佛言：「世尊！云何橛句眾生難教詔？」

佛告文殊師利：「若諸眾生，心不散亂，唯勤學法，親近供養，自然往詣教詔求法，福慧乃生；若眾生不學一切法，唯造惡業，欲求福慧無有，是名橛句。」

文殊師利白佛言：「世尊！云何橛句眾生得一切智？」

佛告文殊師利：「一切眾生勤求學法，得一切智；發歡喜心生大乘行，明瞭自性得一切智，是名橛句。」

文殊師利白佛言：「世尊！云何橛句眾生得一切智智具足？」

佛告文殊師利：「一切眾生自性，自性中於如來平等一切智慧，悉皆曉解一體性相，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生菩提道場？」

佛告文殊師利：「菩提道場，唯求佛法，一切法寂靜道場、一

【現代漢語翻譯】 現代漢語譯本：『如何是斷絕一切法教導和訓誡的學習？』

佛告訴文殊師利（Manjushri，菩薩名）: 『一切法教導訓誡眾生，卻不來勤奮學習、不學習觀想、不作意、晝夜六時不學習，又不問鄰座，不會解釋、不能宣說、沒有智慧、不能分辨，也不喜愛、不親近善友、我慢貢高，遠離教導訓誡，不能得到解脫，這叫做斷絕。』

文殊師利菩薩問佛說：『世尊！如何是斷絕一切法，達到最上遠離？』

佛告訴文殊師利：『一切眾生，對於各種善法而不肯學習，只造作罪惡，不親近賢善之人，沒有智慧，這叫做斷絕。』

文殊師利菩薩問佛說：『世尊！如何是斷絕，使得眾生難以教導和訓誡？』

佛告訴文殊師利：『如果眾生，心不散亂，只勤奮學習佛法，親近供養，自然前往尋求教導和佛法，福德和智慧才會產生；如果眾生不學習一切法，只造作惡業，想要尋求福德和智慧是沒有的，這叫做斷絕。』

文殊師利菩薩問佛說：『世尊！如何是斷絕，使得眾生得到一切智（sarvajna，對一切事物普遍而完整的知識）？』

佛告訴文殊師利：『一切眾生勤奮尋求學習佛法，就能得到一切智；發起歡喜心，生起大乘（Mahayana，佛教宗派）的修行，明白自性就能得到一切智，這叫做斷絕。』

文殊師利菩薩問佛說：『世尊！如何是斷絕，使得眾生得到一切智智（sarvajna-jnana，對一切事物普遍而完整的知識的智慧）具足？』

佛告訴文殊師利：『一切眾生的自性，在自性中與如來（Tathagata，佛的稱號）平等的一切智慧，完全明白瞭解一體的體性和現象，這叫做斷絕。』

文殊師利菩薩問佛說：『世尊！如何是斷絕，使得一切眾生到達菩提道場（bodhimanda，覺悟的場所）？』

佛告訴文殊師利：『菩提道場，只尋求佛法，一切法寂靜的道場、一』

【English Translation】 English version: 'How is the severance of all Dharma teachings and instructions for learning?'

The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'All Dharma teachings instruct sentient beings, but they do not come to diligently learn, do not study contemplation, do not pay attention, do not study during the six periods of day and night, and do not ask their neighbors. They cannot explain, cannot proclaim, have no wisdom, cannot distinguish, do not love, do not befriend good friends, are arrogant and conceited, stay away from teachings and instructions, and cannot attain liberation. This is called severance.'

Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance of all Dharmas, reaching the highest detachment?'

The Buddha told Manjushri: 'All sentient beings are unwilling to learn various good Dharmas, only create evil deeds, do not befriend the virtuous, and have no wisdom. This is called severance.'

Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that makes sentient beings difficult to teach and instruct?'

The Buddha told Manjushri: 'If sentient beings are not distracted, only diligently study the Dharma, befriend and make offerings, they will naturally go to seek teachings and the Dharma, and blessings and wisdom will arise. If sentient beings do not learn all Dharmas, only create evil karma, wanting to seek blessings and wisdom is impossible. This is called severance.'

Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that allows sentient beings to attain all-knowing wisdom (sarvajna, the knowledge that is universal and complete about all things)?'

The Buddha told Manjushri: 'All sentient beings diligently seek to learn the Dharma, and they can attain all-knowing wisdom. Arousing joyful minds and generating the practice of the Mahayana (Mahayana, a school of Buddhism), understanding one's own nature can lead to all-knowing wisdom. This is called severance.'

Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that allows sentient beings to attain the perfection of all-knowing wisdom (sarvajna-jnana, the wisdom of knowledge that is universal and complete about all things)?'

The Buddha told Manjushri: 'The self-nature of all sentient beings, within their self-nature, is equal to the Tathagata's (Tathagata, an epithet of the Buddha) all wisdom. They completely understand the nature and phenomena of oneness. This is called severance.'

Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that allows all sentient beings to reach the Bodhi field (bodhimanda, the place of enlightenment)?'

The Buddha told Manjushri: 'The Bodhi field only seeks the Buddha Dharma, the field of tranquility of all Dharmas, one'

---

切法性道場、一切法求道場。文殊師利！言菩提道場，我一心求法，不求余相；一切眾生、一切人民，常樂往彼求此菩提道場，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生得此忍辱？」

佛告文殊師利：「學法眾生，息念觀想，凈慧發生，于諸名相不生分別，得忍辱平等，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生善友說法？」

佛告文殊師利：「一切眾生與十方天人、諸小天人，各各說法，希求菩提，心生歡喜，供養恭敬，除障平等，于無體相安住，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生得此陀羅尼？」

佛告文殊師利：「一切眾生，學觀想色、聲、香、味、觸；任持甚深圓滿分別、圓滿不分別，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生慈心具足？」

佛告文殊師利：「一切眾生樂修慈心，了知一切法，得平等慈，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生悲心具足？」

佛告文殊師利：「一切眾生，勤學如來平等大悲心，大悲體具足，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生不得三摩地？」

佛告文殊師利：「一切眾

【現代漢語翻譯】 現代漢語譯本： 切法性道場（一切法本性的修行場所）、一切法求道場（爲了尋求一切法而修行的地方）。文殊師利（Manjushri，菩薩名）！說到菩提道場（Bodhimanda，覺悟的場所），我一心求法，不追求其他表象；一切眾生、一切人民，常常樂於前往那裡尋求此菩提道場，這叫做橛句（jueju，一種表達方式）。」 文殊師利（Manjushri）對佛說：「世尊（Bhagavan，對佛的尊稱）！如何通過橛句（jueju）使一切眾生獲得這種忍辱（ksanti，忍耐）？」 佛告訴文殊師利（Manjushri）：「學習佛法的眾生，止息雜念，進行觀想，清凈的智慧就會產生，對於各種名相不產生分別，獲得忍辱的平等性，這叫做橛句（jueju）。」 文殊師利（Manjushri）對佛說：「世尊（Bhagavan）！如何通過橛句（jueju）使一切眾生得到善友的說法？」 佛告訴文殊師利（Manjushri）：「一切眾生與十方天人、諸小天人，各自說法，希望尋求菩提（bodhi，覺悟），心中生起歡喜，供養恭敬，消除障礙，獲得平等，安住在無體相的境界中，這叫做橛句（jueju）。」 文殊師利（Manjushri）對佛說：「世尊（Bhagavan）！如何通過橛句（jueju）使一切眾生獲得這種陀羅尼（dharani，總持）？」 佛告訴文殊師利（Manjushri）：「一切眾生，學習觀想色、聲、香、味、觸；任持甚深圓滿的分別、圓滿的不分別，這叫做橛句（jueju）。」 文殊師利（Manjushri）對佛說：「世尊（Bhagavan）！如何通過橛句（jueju）使一切眾生慈心具足？」 佛告訴文殊師利（Manjushri）：「一切眾生樂於修習慈心，瞭解一切法，獲得平等的慈愛，這叫做橛句（jueju）。」 文殊師利（Manjushri）對佛說：「世尊（Bhagavan）！如何通過橛句（jueju）使一切眾生悲心具足？」 佛告訴文殊師利（Manjushri）：「一切眾生，勤奮學習如來平等的廣大悲心，具備大悲的本體，這叫做橛句（jueju）。」 文殊師利（Manjushri）對佛說：「世尊（Bhagavan）！如何通過橛句（jueju）使一切眾生無法獲得三摩地（samadhi，禪定）？」 佛告訴文殊師利（Manjushri）：「一切眾生……

【English Translation】 English version: The place for cutting off the nature of all dharmas, the place for seeking the path of all dharmas. Manjushri (Manjushri, name of a Bodhisattva)! Speaking of the Bodhimanda (Bodhimanda, place of enlightenment), I seek the Dharma with all my heart, not seeking other appearances; all sentient beings, all people, are always happy to go there to seek this Bodhimanda, this is called 'jueju' (jueju, a form of expression).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan, honorific title for the Buddha)! How can all sentient beings obtain this forbearance (ksanti, patience) through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'Sentient beings who study the Dharma, cease thoughts and contemplate, pure wisdom arises, they do not give rise to discrimination towards various names and forms, and obtain the equality of forbearance, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings obtain the Dharma teaching of good friends through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings, together with the gods and minor gods of the ten directions, each teach the Dharma, hoping to seek Bodhi (bodhi, enlightenment), joy arises in their hearts, they make offerings and show respect, eliminate obstacles, and attain equality, abiding in the realm of no-substance, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings obtain this Dharani (dharani, total retention) through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings, learn to contemplate form, sound, smell, taste, touch; uphold profound and complete discrimination, complete non-discrimination, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings be filled with loving-kindness through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings are happy to cultivate loving-kindness, understand all dharmas, and obtain equal loving-kindness, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings be filled with compassion through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings diligently study the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) equal great compassion, and possess the essence of great compassion, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings not obtain Samadhi (samadhi, meditative concentration) through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings...'

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生，不修禪，不樂不喜，妄語顛倒，性惡剛暴，多諸障礙，非有智慧，無剎那頃愛樂禪定，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生貪具足？」

佛告文殊師利：「一切眾生貪愛具足，煩惱多生，無歡喜心，不樂寂靜，不行平等，而於貪性無有覺悟，不得菩提，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生嗔具足？」

佛告文殊師利：「一切眾生，嗔具足安住、嗔體性安住，悉皆具足，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生癡具足？」

佛告文殊師利：「一切眾生不求佛法，一切慢、一切行非梵行，癡平等住、癡體性住，不學菩提，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生癡身具足？」

佛告文殊師利：「一切眾生，身住癡，一切法不誦，經典不信、不讀，性惡憎嫌，不樂大乘，安住最上不善，是名橛句。」

文殊師利白佛言：「世尊！云何橛句一切眾生邪見具足？」

佛告文殊師利：「一切眾生邪見，歸依十身佛，不真實歸依，常作十惡，行十邪見，不悟邪見，體性愛樂，安住五欲中，安住貪嗔癡中，安住障，不得菩提，是名橛句。」

文殊師利白佛言：「世尊！

【現代漢語翻譯】 現代漢語譯本 佛說：『如果眾生出生后，不修習禪定，沒有喜樂之心，說虛妄不實的話，心性邪惡剛強暴戾，有很多的障礙，沒有智慧，哪怕一剎那的時間也不喜歡禪定，這就叫做橛句。』

文殊師利（Manjushri，菩薩名）問佛說：『世尊！為什麼說一切眾生都具足貪慾呢？』

佛告訴文殊師利：『一切眾生都具足貪愛，產生很多的煩惱，沒有歡喜心，不喜歡寂靜，不能平等對待一切事物，對於貪慾的本性沒有覺悟，不能證得菩提（Bodhi，覺悟），這就叫做橛句。』

文殊師利問佛說：『世尊！為什麼說一切眾生都具足嗔恨呢？』

佛告訴文殊師利：『一切眾生，都安住在嗔恨之中，嗔恨的體性安住於心中，完全具足嗔恨，這就叫做橛句。』

文殊師利問佛說：『世尊！為什麼說一切眾生都具足愚癡呢？』

佛告訴文殊師利：『一切眾生不尋求佛法，充滿傲慢，所作所為都不是清凈的行為，愚癡平等地存在於心中，愚癡的體性安住於心中，不學習菩提，這就叫做橛句。』

文殊師利問佛說：『世尊！為什麼說一切眾生都具足愚癡之身呢？』

佛告訴文殊師利：『一切眾生，身體安住在愚癡之中，不誦讀一切佛法，不相信、不讀誦經典，心性邪惡，憎恨賢良，不喜歡大乘佛法（Mahayana，佛教宗派之一），安住在最上的不善之中，這就叫做橛句。』

文殊師利問佛說：『世尊！為什麼說一切眾生都具足邪見呢？』

佛告訴文殊師利：『一切眾生持有邪見，皈依虛假的十身佛，不是真正地皈依，經常做十惡之事，奉行十種邪見，不覺悟邪見的本質，以邪見為樂，安住在五欲之中，安住在貪嗔癡之中，安住在各種障礙之中，不能證得菩提，這就叫做橛句。』

文殊師利問佛說：『世尊！』

【English Translation】 English version The Buddha said: 'If beings are born without cultivating meditation, without joy or delight, speaking falsely and perversely, with evil and violent natures, with many obstacles, without wisdom, and without loving or delighting in meditation even for a moment, this is called a 'stubborn phrase' (jue ju).'

Manjushri (Manjushri, a Bodhisattva) asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with greed?'

The Buddha told Manjushri: 'All beings are fully endowed with craving, giving rise to many afflictions, without joy, not delighting in tranquility, not practicing equality, and without awakening to the nature of greed, unable to attain Bodhi (Bodhi, enlightenment), this is called a 'stubborn phrase'.'

Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with anger?'

The Buddha told Manjushri: 'All beings abide fully in anger, the nature of anger abides within them, they are completely endowed with it, this is called a 'stubborn phrase'.'

Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with delusion?'

The Buddha told Manjushri: 'All beings do not seek the Buddha's teachings, are full of arrogance, all their actions are not pure conduct, delusion dwells equally within them, the nature of delusion abides within them, they do not study Bodhi, this is called a 'stubborn phrase'.'

Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with a body of delusion?'

The Buddha told Manjushri: 'All beings, their bodies dwell in delusion, they do not recite all the Dharma, they do not believe in or read the scriptures, their nature is evil and hateful, they do not delight in the Mahayana (Mahayana, one of the Buddhist schools), they abide in the highest form of unwholesomeness, this is called a 'stubborn phrase'.'

Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with wrong views?'

The Buddha told Manjushri: 'All beings hold wrong views, take refuge in false ten-bodied Buddhas, do not take refuge truthfully, constantly commit the ten evils, practice the ten wrong views, do not awaken to the nature of wrong views, delight in wrong views, abide in the five desires, abide in greed, anger, and delusion, abide in obstacles, and are unable to attain Bodhi, this is called a 'stubborn phrase'.'

Manjushri asked the Buddha: 'World Honored One!'

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云何橛句一切眾生住處聽法？」

佛告文殊師利：「一切眾生，一心恭敬聽受，當爲汝說。一切眾生真實求法，一心不動，不生怕怖，佛福廣大，愚夫不知。我有真實言教，不生恭敬，不安住聽受；貪平等住、嗔平等住、癡平等住、五欲中平等住、障難平等住、愛樂平等住，不讚嘆佛，有如是無上正等正覺；如是貪體性安住、嗔體性安住、癡體性安住、五欲中體性安住、障難體性安住、愛樂體性安住，不讚嘆佛，有如是無上正等正覺解脫。」

佛告文殊師利：「汝若不問，不為汝說，汝今問我，當爲汝說。一切善法當學，如來正等正覺一切善法平等具足；如是師僧善友歡喜，學大乘教，行大乘行，有大勢力，舍離於此更無餘事；專心發願求法最上，精勤專心，觀想五智如來境界，如來境界無別境界，一切境界平等，晝夜如是學法一心供養。文殊師利！若諸眾生作如是求法，得佛菩提，了知善法，一切善法具足如是，若不學佛法，與諸禽畜實無有異。」

佛說大乘隨轉宣說諸法經卷中 大正藏第 15 冊 No. 0652 佛說大乘隨轉宣說諸法經

佛說大乘隨轉宣說諸法經卷下

宋明教辯才法師充譯經三藏沙門詔德等奉　詔譯

爾時，蓮華遊戲天子與十千天子，皆來供養

【現代漢語翻譯】 現代漢語譯本： 『如何是能使一切眾生安住並聽聞佛法的關鍵？』

佛告訴文殊師利（Manjushri，智慧的象徵）：『一切眾生，以一心恭敬的態度聽受，我將為你解說。一切眾生若能以真實之心尋求佛法，一心不亂，不生恐懼，要知道佛的福德廣大無邊，愚昧之人無法理解。如果有人對我的真實言教不生恭敬心，不能安住于聽受，或者貪慾、嗔恨、愚癡、五欲、障礙、愛樂中平等安住，不讚嘆佛具有無上正等正覺的智慧；如果有人在貪慾的體性中安住，在嗔恨的體性中安住，在愚癡的體性中安住，在五欲中體性中安住，在障礙的體性中安住，在愛樂的體性中安住，而不讚嘆佛具有如此無上正等正覺的解脫。』

佛告訴文殊師利（Manjushri，智慧的象徵）：『如果你不問，我就不會為你解說，現在你問我，我將為你解說。一切善法都應當學習，如來正等正覺具足一切善法；這樣，師長、僧侶、善友都會歡喜，學習大乘教義，行大乘之行，具有強大的力量，捨棄這些之外再沒有其他更重要的事；專心發願尋求最上的佛法，精勤專心，觀想五智如來（Five Wisdom Buddhas）的境界，如來的境界沒有分別，一切境界平等，日夜如此學習佛法，一心供養。文殊師利（Manjushri，智慧的象徵）！如果眾生這樣尋求佛法，就能獲得佛的菩提智慧，了知善法，一切善法都具足。如果不學習佛法，與禽獸實在沒有差別。』

《佛說大乘隨轉宣說諸法經》卷中 大正藏第15冊 No. 0652 《佛說大乘隨轉宣說諸法經》

《佛說大乘隨轉宣說諸法經》卷下

宋朝明教辯才法師充譯經三藏沙門詔德等奉詔譯

當時，蓮華遊戲天子（Lianhua Youxi Tianzi）與十千天子，都來供養。

【English Translation】 English version: 『How does one establish the key point for all sentient beings to dwell and listen to the Dharma?』

The Buddha told Manjushri (wisdom personified): 『All sentient beings, with one-pointed and respectful attention, listen and receive, and I will explain it to you. If all sentient beings truly seek the Dharma, with unwavering focus and without fear, know that the Buddha's blessings are vast and boundless, which ignorant people cannot comprehend. If someone does not generate respect for my true teachings, cannot abide in listening and receiving, or dwells equally in greed, dwells equally in hatred, dwells equally in delusion, dwells equally in the five desires, dwells equally in obstacles, dwells equally in attachment, and does not praise the Buddha for having unsurpassed perfect enlightenment; if someone dwells in the nature of greed, dwells in the nature of hatred, dwells in the nature of delusion, dwells in the nature of the five desires, dwells in the nature of obstacles, dwells in the nature of attachment, and does not praise the Buddha for having such unsurpassed perfect enlightenment and liberation.』

The Buddha told Manjushri (wisdom personified): 『If you did not ask, I would not explain it to you, but now that you ask me, I will explain it to you. All good dharmas should be learned, and the Tathagata (如來) , perfectly enlightened, fully possesses all good dharmas; in this way, teachers, monks, and good friends will rejoice, learn the Mahayana (大乘) teachings, practice the Mahayana path, and have great power, and there is nothing more important than abandoning these; wholeheartedly make vows to seek the supreme Dharma, diligently and attentively contemplate the realm of the Five Wisdom Buddhas (五智如來), the realm of the Tathagata has no separate realm, all realms are equal, and day and night, study the Dharma in this way with one-pointed devotion. Manjushri (wisdom personified)! If sentient beings seek the Dharma in this way, they will attain the Bodhi (菩提) wisdom of the Buddha, understand good dharmas, and fully possess all good dharmas. If they do not learn the Buddha's Dharma, they are truly no different from birds and beasts.』

The Sutra on the Great Vehicle's Following Transformation and Proclamation of All Dharmas, Scroll Middle Taisho Tripitaka Volume 15 No. 0652 The Sutra on the Great Vehicle's Following Transformation and Proclamation of All Dharmas

The Sutra on the Great Vehicle's Following Transformation and Proclamation of All Dharmas, Scroll Lower

Translated by Dharma Master Mingjiao Biancai of the Song Dynasty, the Tripitaka (三藏) monk Zhaode and others, by imperial decree

At that time, the Lotus Play Heavenly Son (Lianhua Youxi Tianzi) and ten thousand heavenly sons all came to make offerings.

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世尊及文殊師利菩薩；各持上妙名華，優曇缽羅華、青色蓮華、白色蓮華、曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，發恭敬心，種種語言歡喜讚歎世尊、文殊師利：「不好世樂超出三界，心無煩惱亦無諸惡，語言真實、甚深真實，法界吉祥、真實吉祥、微妙吉祥、無數最上第一吉祥。」天子如是讚歎世尊、文殊師利。

爾時，佛告蓮華遊戲天子：「諸天子中汝得第一！天子于身內外，心無分別，得最上第一法、眾中最上第一、微妙第一、極妙第一，真實心處大眾中，能最上供養而得第一。」

佛言：「天子！汝無貪嗔癡，不生煩惱，若有如是與愚夫不異。若天子，不得學鬥戰，失菩提路，若愛樂一切法，菩提薩埵佛法，樂修十地行；如是天子，宿種善根，恭敬供養諸佛菩薩，遠離諸惡，心放光明，勤學佛法，於十地行妙安住故示現光明，學佛教法勇猛愛樂；若不如是好樂佛法，多諸諍訟，不生供養心，智慧鮮薄。如是天子，心高我慢，不愛樂一切法，不親近善友，此天子為眾所嫌，于菩提而不和合，無恭敬心，輕慢三寶，不學教法，愚夫無異。菩提道場甚深恭敬，求一切智具足，得天子行，于善眾安住；彼諸天子，不住貪、不住嗔、不住癡、不戀資生、不行邪見；恭敬問訊世尊、文殊師利，

【現代漢語翻譯】 現代漢語譯本： 世尊和文殊師利菩薩各自拿著上妙的名花，如優曇缽羅華（一種稀有的花）、青色蓮華、白色蓮華、曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、曼殊沙華（赤色天花）、摩訶曼殊沙華（大曼殊沙花），以恭敬心，用各種語言歡喜讚歎世尊、文殊師利：『不貪戀世間享樂，超出三界之外，心中沒有煩惱也沒有各種惡念，語言真實、非常真實，法界吉祥、真實吉祥、微妙吉祥、無數最上第一吉祥。』天子們就這樣讚歎世尊、文殊師利。

這時，佛告訴蓮華遊戲天子：『諸天子中你最為第一！天子對於自身內外，心中沒有分別，得到最上第一法、大眾中最上第一、微妙第一、極妙第一，以真實心處在大眾中，能夠最上供養而得到第一。』

佛說：『天子！你沒有貪嗔癡，不生起煩惱，如果有人像這樣就和愚夫沒有區別。如果天子，不學習鬥戰，就會失去菩提之路，如果喜愛一切法，菩提薩埵佛法，樂於修習十地之行；這樣的天子，宿世種下善根，恭敬供養諸佛菩薩，遠離各種惡行，心中放出光明，勤奮學習佛法，因為在十地之行中妙善安住而示現光明，學習佛教教法勇猛愛樂；如果不如這樣愛好佛法，就會有很多爭訟，不生起供養之心，智慧淺薄。這樣的天子，心高氣傲，不喜愛一切法，不親近善友，這樣的天子為大眾所嫌棄，與菩提不和諧，沒有恭敬心，輕慢三寶，不學習教法，和愚夫沒有區別。菩提道場非常值得恭敬，爲了求得一切智慧具足，得到天子的行為，在善良的大眾中安住；那些天子，不住于貪、不住于嗔、不住于癡、不貪戀資生之物、不行邪見；恭敬問候世尊、文殊師利，』

【English Translation】 English version: The World-Honored One and Manjushri Bodhisattva, each holding supreme and wonderful famous flowers, such as Udumbara flowers (a rare flower), blue lotus flowers, white lotus flowers, Mandarava flowers (heavenly flowers), Maha-Mandarava flowers (great Mandarava flowers), Manjushaka flowers (red heavenly flowers), Maha-Manjushaka flowers (great Manjushaka flowers), with respectful hearts, joyfully praised the World-Honored One and Manjushri with various languages: 'Not attached to worldly pleasures, transcending the three realms, with no afflictions in the heart and no evil thoughts, words are truthful, deeply truthful, the Dharma realm is auspicious, truly auspicious, subtly auspicious, infinitely supreme and foremost auspicious.' The Devas thus praised the World-Honored One and Manjushri.

At that time, the Buddha said to the Lotus Play Deva: 'Among all the Devas, you are the foremost! Devas, with no discrimination between internal and external, attain the supreme and foremost Dharma, the most supreme among the assembly, the most subtle, the most exquisite, with a true heart in the assembly, able to make the most supreme offerings and attain the foremost.'

The Buddha said: 'Deva! You are without greed, anger, and delusion, and do not generate afflictions. If one is like this, they are no different from a fool. If a Deva does not learn warfare, they will lose the path to Bodhi. If they love all Dharmas, the Bodhisattva Buddha-Dharma, and delight in cultivating the Ten Bhumi practices; such a Deva has planted good roots in past lives, respectfully makes offerings to all Buddhas and Bodhisattvas, stays away from all evils, their heart emits light, diligently studies the Buddha-Dharma, and manifests light because they are wonderfully abiding in the Ten Bhumi practices, learning the Buddhist teachings with courage and love; if they do not delight in the Buddha-Dharma in this way, there will be many disputes, no offering heart will arise, and wisdom will be shallow. Such a Deva is arrogant and conceited, does not love all Dharmas, and does not associate with good friends. This Deva is disliked by the assembly, is not in harmony with Bodhi, has no respectful heart, disrespects the Three Jewels, does not learn the teachings, and is no different from a fool. The Bodhi field is deeply worthy of respect, seeking to fully possess all wisdom, attaining the conduct of a Deva, abiding in the virtuous assembly; those Devas do not dwell in greed, do not dwell in anger, do not dwell in delusion, do not crave possessions, do not engage in wrong views; respectfully greet the World-Honored One and Manjushri,'

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禮拜供養，于貪嗔癡悉皆遠離。」世尊如義而說，天子愛樂如義而住。

是時，世尊讚歎文殊師利，安住大乘不行邪行，亦無邪見。諸天子聞佛說已，往詣文殊師利所，稱讚供養，學一切法，圓滿無分別，無有邪行。

爾時，十千天子聞佛于大眾中說無生忍辱法安住，於此皆修文殊行，得最上妙法；于金剛句、秘密句、橛句，了色本空，體性不邪，無有諍訟，得菩提解脫法已，恭敬供養，修習禪定，任持讀誦宣說書寫；如是熏習五法，人皆歡喜，三業清凈，於一切法，一切佛法，圓滿宣說，得安樂行。

爾時，佛告蓮華遊戲天子言：「如是聲、色，今世後世無智菩薩，不樂佛法，貪戀外聲、外色，不怕、不怖，於一切聲，愛著迷惑，無有福德。」

世尊如是說，蓮華遊戲天子讚歎，于虛空中往來，種種變化諸妙音聲，宿世善根福業所作，得佛菩提，生上種姓，禮貌具足，圓滿福業，了悟色聲一切具足。

世尊記言：「汝當生天子，菩薩摩訶薩真實殑伽沙劫，尊重法師恭敬供養，一切安樂，衣、食、臥具、飲食、湯藥，如是種種上妙香、華、燈、涂，晝夜不絕，一切具足；安住法中，決定求得上妙福報，無諸忿怒。如是天子！了悟色聲，速得往詣菩薩殑伽沙劫，一切安樂。彼天子，于殑

【現代漢語翻譯】 現代漢語譯本：'禮拜供養，于貪嗔癡悉皆遠離。'（通過禮拜和供養，完全遠離貪婪、嗔恨和愚癡。）世尊如義而說，天子愛樂如義而住。（世尊如實地宣說，天子們喜愛並依此如實的教義而住。）

是時，世尊讚歎文殊師利（Manjusri，智慧的象徵），安住大乘（Mahayana，大乘佛教）不行邪行，亦無邪見。（這時，世尊讚歎文殊師利菩薩，他安住于大乘佛教的教義中，沒有邪惡的行為，也沒有錯誤的見解。）諸天子聞佛說已，往詣文殊師利所，稱讚供養，學一切法，圓滿無分別，無有邪行。（眾天子聽聞佛陀的教誨后，前往文殊師利菩薩處，稱讚供養，學習一切佛法，達到圓滿無分別的境界，沒有任何邪惡的行為。）

爾時，十千天子聞佛于大眾中說無生忍辱法安住，於此皆修文殊行，得最上妙法；（當時，一萬個天子聽聞佛陀在大眾中宣說無生忍辱的教法，安住於此，都修習文殊菩薩的行持，獲得了最上妙的佛法。）于金剛句、秘密句、橛句，了色本空，體性不邪，無有諍訟，得菩提（Bodhi，覺悟）解脫法已，恭敬供養，修習禪定，任持讀誦宣說書寫；（他們通過金剛句、秘密句、橛句，了悟到色相的本質是空性的，其體性不邪惡，沒有爭論，獲得了菩提解脫的法門后，恭敬供養，修習禪定，堅持讀誦、宣說和書寫這些教義。）如是熏習五法，人皆歡喜，三業清凈，於一切法，一切佛法，圓滿宣說，得安樂行。（這樣熏習五種法門，人們都感到歡喜，身口意三業清凈，對於一切法，一切佛法，圓滿地宣說，從而獲得安樂的修行。）

爾時，佛告蓮華遊戲天子言：'如是聲、色，今世後世無智菩薩，不樂佛法，貪戀外聲、外色，不怕、不怖，於一切聲，愛著迷惑，無有福德。'（當時，佛陀告訴蓮華遊戲天子說：'像這樣的聲音和色相，今生來世沒有智慧的菩薩，不喜歡佛法，貪戀外在的聲音和色相，不怕也不懼，對於一切聲音，愛著迷惑，沒有福德。'）

世尊如是說，蓮華遊戲天子讚歎，于虛空中往來，種種變化諸妙音聲，宿世善根福業所作，得佛菩提，生上種姓，禮貌具足，圓滿福業，了悟色聲一切具足。（世尊這樣說，蓮華遊戲天子讚歎，在虛空中往來，展現種種變化的奇妙聲音，這是他過去世的善根和福業所造就的，因此他獲得了佛陀的菩提，生於高貴的種姓，禮貌周全，圓滿福業，了悟到色和聲一切都具足。）

世尊記言：'汝當生天子，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）真實殑伽沙劫（Ganges River sand kalpa，恒河沙劫，極長的時間單位），尊重法師恭敬供養，一切安樂，衣、食、臥具、飲食、湯藥，如是種種上妙香、華、燈、涂，晝夜不絕，一切具足；（世尊預言說：'你將轉生為天子，菩薩摩訶薩，在真實的恒河沙劫的時間裡，尊重法師，恭敬供養，一切安樂，衣服、食物、臥具、飲食、湯藥，以及各種上妙的香、花、燈、涂，晝夜不絕，一切都具足；）安住法中，決定求得上妙福報，無諸忿怒。（安住在佛法中，必定能夠求得最上妙的福報，沒有各種忿怒。）如是天子！了悟色聲，速得往詣菩薩殑伽沙劫，一切安樂。（像這樣的天子！了悟色和聲的本質，迅速能夠到達菩薩的境界，經歷恒河沙劫，一切安樂。）彼天子，于殑（殑伽沙劫）'

【English Translation】 English version: 'Worship and offerings, completely separated from greed, hatred, and delusion.' The World Honored One spoke according to the truth, and the Devas delighted in dwelling according to the truth.

At that time, the World Honored One praised Manjusri (symbol of wisdom), who dwells in the Mahayana (Great Vehicle Buddhism), does not engage in evil practices, and has no wrong views. Having heard the Buddha's words, the Devas went to Manjusri, praised and made offerings, learned all Dharmas, perfected non-discrimination, and had no evil practices.

At that time, ten thousand Devas heard the Buddha speak in the assembly about the Dharma of forbearance of non-origination, and abiding in this, they all cultivated the practices of Manjusri, obtaining the most supreme and wonderful Dharma. Through the Vajra (Diamond) phrases, secret phrases, and stake phrases, they understood that the nature of form is fundamentally empty, its essence is not evil, there are no disputes, and having obtained the Dharma of Bodhi (Enlightenment) liberation, they respectfully made offerings, cultivated meditation, upheld, recited, proclaimed, and wrote; Thus, by cultivating these five Dharmas, people were all delighted, the three karmas (body, speech, and mind) were purified, and regarding all Dharmas, all Buddha Dharmas, they proclaimed them perfectly, obtaining peaceful practice.

At that time, the Buddha said to the Lotus Play Deva: 'Such sounds and forms, in this life and future lives, unwise Bodhisattvas (Enlightenment Beings) do not delight in the Buddha Dharma, are greedy for external sounds and external forms, are not afraid, do not fear, and are attached and deluded by all sounds, having no merit.'

The World Honored One spoke thus, and the Lotus Play Deva praised, moving back and forth in the empty space, with various transformed wonderful sounds, created by good roots and meritorious deeds from past lives, obtaining Buddha Bodhi, being born into a superior lineage, having complete etiquette, perfecting meritorious deeds, and understanding that form and sound are all complete.

The World Honored One prophesied: 'You shall be born as a Deva, a Bodhisattva-Mahasattva (Great Bodhisattva) for a true Ganges River sand kalpa (an extremely long period of time), respecting Dharma masters, making respectful offerings, with all happiness, clothing, food, bedding, drink, medicine, and various supreme fragrances, flowers, lamps, and ointments, without ceasing day and night, all complete; Abiding in the Dharma, you will certainly seek and obtain supreme meritorious rewards, without any anger. Such a Deva! Understanding form and sound, you will quickly go to the Bodhisattva for a Ganges River sand kalpa, with all happiness.' That Deva, in the Ganges River sand kalpa

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伽沙劫不生煩惱，心無輕慢，圓滿言說法味真實。如是天子，生決定心，聞佛法音，了悟聲色，無諸苦惱，亦無譭謗，歡喜讚歎，得一切最上安樂。」

佛言：「天子！今一切人不求佛法，貪戀資生，不怕、不怖，不似娑羅王世人，善根成熟。」世尊如是說已，蓮華遊戲天子聞是法音，了色體性，深入佛慧。

「若諸眾生，不學佛法，不修禪定，於一切法，不好、不問，非菩薩行。常作惡想，不學正智，聞女人聲，愛樂貪著，不怖罪業！」世尊說已，蓮華遊戲天子言：「諸菩薩天子，身心散亂，不受世尊教學，三業不善，譭謗聽法，貪聲住、嗔聲住、癡聲住、不近善友、不學佛法，貪著女人，無有厭足；不學歡喜聲，愛樂欲樂聲，喜聽惡人聲，不學好人聲、不學書寫聲、不學佛聲，貪著女色常如醉人；不學安樂聲、不學出家聲，愛樂無佛慧聲，喜聞外道聲，戀女人聲；不學佛法佈施聲、不學佛法持戒聲、不學佛法忍辱聲、不學佛法精進聲、不學佛法禪定聲、不學佛法智慧聲，戀女人聲，遠尋放逸，親近惡友，不學善人聲，戀世間聲，晝夜不捨，不得涅槃。戀著女人，不學佛法，不得解脫；轉尋鄉村聚落，從生戀著，常與女人共相娛樂，不親善友、不行大乘行、不行比丘行、不行在家正行，唯行邪道。只於

【現代漢語翻譯】 現代漢語譯本：伽沙劫（Kalpa，極長的時間單位）不生煩惱，心中沒有輕慢，圓滿地宣說佛法的真實滋味。這樣的天子，生起堅定的信心，聽聞佛陀的法音，了悟聲和色的虛幻不實，沒有各種苦惱，也沒有譭謗，歡喜讚歎，得到一切最上等的安樂。

佛陀說：『天子！現在一切人不尋求佛法，貪戀生活所需，不怕也不畏懼（惡果），不像娑羅王（Sālarāja，過去一位國王）時代的人，善根成熟。』世尊這樣說完，蓮華遊戲天子（Lalitakrīḍita-deva，一位天神）聽聞這個法音，了悟色法的體性，深入佛陀的智慧。

『如果各種眾生，不學習佛法，不修習禪定，對於一切法，不好樂、不詢問，這不是菩薩的行徑。常常產生惡念，不學習正確的智慧，聽到女人的聲音，就愛戀貪著，不怕罪業！』世尊說完，蓮華遊戲天子說：『各位菩薩天子，身心散亂，不接受世尊的教導，身口意三業不善，譭謗聽聞佛法，貪戀聲音、嗔恨聲音、愚癡聲音，不親近善友、不學習佛法，貪著女人，沒有厭足的時候；不學習歡喜的聲音，愛樂慾望的快樂之聲，喜歡聽惡人的聲音，不學習好人的聲音、不學習書寫的聲音、不學習佛的聲音，貪著女色常常像醉酒的人一樣；不學習安樂的聲音、不學習出家的聲音，愛樂沒有佛陀智慧的聲音，喜歡聽外道的聲音，迷戀女人的聲音；不學習佛法佈施的聲音、不學習佛法持戒的聲音、不學習佛法忍辱的聲音、不學習佛法精進的聲音、不學習佛法禪定的聲音、不學習佛法智慧的聲音，迷戀女人的聲音，遠離尋找放逸，親近惡友，不學習善人的聲音，迷戀世間的聲音，日夜不捨，不能得到涅槃。迷戀著女人，不學習佛法，不能得到解脫；輾轉尋找鄉村聚落，從出生就迷戀著，常常和女人共同娛樂，不親近善友、不行大乘的修行、不行比丘的修行、不行在家居士的正當修行，只行邪道。只在』

【English Translation】 English version: 'For countless aeons (Kalpa), he does not generate afflictions, his mind is without arrogance, and he perfectly proclaims the true taste of the Dharma. Such a Deva (celestial being) generates a firm resolve, hears the Buddha's Dharma sound, understands the nature of sound and form, is without all suffering, and without slander, rejoicing in praise, and attains all supreme bliss.'

The Buddha said: 'Deva! Now all people do not seek the Buddha's Dharma, are greedy for the necessities of life, are not afraid, nor fearful (of consequences), unlike the people of the time of King Sālarāja (past king), whose roots of goodness were mature.' After the World Honored One spoke thus, the Deva Lalitakrīḍita (a celestial being) heard this Dharma sound, understood the nature of form, and deeply entered the Buddha's wisdom.

'If all sentient beings do not study the Buddha's Dharma, do not cultivate meditation, are not fond of or inquire about all Dharmas, this is not the conduct of a Bodhisattva. They constantly generate evil thoughts, do not study correct wisdom, and when they hear the voice of a woman, they are enamored and attached, not fearing sinful deeds!' After the World Honored One spoke, the Deva Lalitakrīḍita said: 'The Bodhisattva Devas are scattered in body and mind, do not accept the World Honored One's teachings, their three karmas (body, speech, and mind) are not good, they slander the hearing of the Dharma, are attached to sound, dwell in anger at sound, dwell in delusion at sound, do not associate with good friends, do not study the Buddha's Dharma, are attached to women, and are never satisfied; they do not study the sound of joy, are enamored of the sound of sensual pleasure, like to hear the voices of evil people, do not study the voices of good people, do not study the sound of writing, do not study the sound of the Buddha, are attached to female beauty, constantly like drunken people; they do not study the sound of peace and happiness, do not study the sound of renunciation, are enamored of the sound without the Buddha's wisdom, like to hear the voices of heretics, are infatuated with the voices of women; they do not study the sound of the Buddha's Dharma of giving, do not study the sound of the Buddha's Dharma of upholding precepts, do not study the sound of the Buddha's Dharma of patience, do not study the sound of the Buddha's Dharma of diligence, do not study the sound of the Buddha's Dharma of meditation, do not study the sound of the Buddha's Dharma of wisdom, are infatuated with the voices of women, seek far away from indulgence, associate with evil friends, do not study the voices of good people, are infatuated with worldly sounds, day and night without ceasing, and cannot attain Nirvana. Infatuated with women, not studying the Buddha's Dharma, they cannot attain liberation; they wander in search of villages and settlements, are infatuated from birth, constantly enjoying themselves with women, not associating with good friends, not practicing the conduct of the Mahayana, not practicing the conduct of a Bhikshu (monk), not practicing the correct conduct of a householder, only practicing wrong paths. Only in'

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女人路行，聽女人聲，心生歡喜；聞佛音聲，不生敬仰，不修梵行，安住煩惱；嬈亂眾人，修外道行，無福果報。不學持戒行，戀破戒行；體性下劣，戀下劣體性；不親善友，不學佛法，戀著貪不學佛法、戀著嗔不學佛法、戀著癡不學佛法；愚昧不會，不受教誨，其心壅塞不能領解；不學諸佛行、不學菩薩行、不學聲聞行，于佛菩薩法，不問不學，業障深重，遠離而去造不善業；貪戀女色，心迷自作，煩惱憔悴；不信真實菩提，展轉遠離，一切人嫌。如是之人貪著女色，不得安樂，亦不寂靜；不禮拜、不恭敬，自不覺知不得菩提。若菩薩天子，勤修十善，真實圓滿，積集善根，心中歡喜；此菩薩天子，往詣博學多聞菩薩天子所，修一切善根，圓滿具足，離除業障心得清凈。除業障已，身心輕安，遠離諸欲，晝夜更無女人想，安住法性。」

爾時，文殊師利童真菩薩白佛言：「世尊！諸佛法海無有邊際，不可觀見微妙色相，不可聽聞微妙音聲、歡喜微妙音聲、極喜微妙音聲；一心專住修微妙佛性，遠離障染，到于彼岸，安住於法，不住涅槃，不住聚落，不去不來，無佈施、持戒、忍辱、精進、禪定、智慧。無有忿怒、無貪嗔癡，悉皆平等。世尊！如義而說真實微妙法門。」

佛言：「蓮華遊戲具大智慧天子

【現代漢語翻譯】 現代漢語譯本：如果有人在修行的道路上，聽到女人的聲音就心生歡喜；聽到佛的聲音，卻不生敬仰之心，不修清凈的德行（梵行），安於煩惱之中；擾亂大眾，修習外道的行為，沒有福德的果報。不學習持守戒律的行為，卻貪戀破戒的行為；本性下劣，卻貪戀下劣的本性；不親近善友，不學習佛法，貪戀貪慾而不學習佛法，貪戀嗔恨而不學習佛法，貪戀愚癡而不學習佛法；愚昧無知，不接受教誨，內心閉塞不能理解；不學習諸佛的行為，不學習菩薩的行為，不學習聲聞的行為，對於佛菩薩的教法，不聞不問，業障深重，遠離正道而去造作不善的惡業；貪戀女色，心神迷惑自作自受，被煩惱折磨得憔悴不堪；不相信真實的菩提（覺悟），輾轉遠離，被所有的人嫌棄。像這樣的人貪戀女色，不得安樂，也不得清凈；不禮拜，不恭敬，自己不覺悟而無法得到菩提。如果菩薩天子，勤奮修習十善業，真實圓滿，積聚善根，心中充滿歡喜；這位菩薩天子，前往博學多聞的菩薩天子那裡，修習一切善根，圓滿具足，遠離業障，心得清凈。去除業障之後，身心輕安，遠離各種慾望，日夜不再有對女人的想法，安住於法性之中。

這時，文殊師利（Manjushri）童真菩薩對佛說：『世尊！諸佛的法海沒有邊際，無法用肉眼觀察到微妙的色相，無法用耳朵聽到微妙的聲音、歡喜的微妙聲音、極其歡喜的微妙聲音；一心專注地修習微妙的佛性，遠離各種障礙和污染，到達彼岸，安住於法，不住于涅槃（Nirvana），不住于村落，不去不來，沒有佈施（Dana）、持戒（Sila）、忍辱（Kshanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）。沒有忿怒、沒有貪嗔癡，一切都平等。世尊！請您按照義理宣說真實微妙的法門。』

佛說：『蓮華遊戲具大智慧天子』

【English Translation】 English version: If someone, on the path of practice, feels joy upon hearing a woman's voice, but does not develop reverence upon hearing the Buddha's voice, does not cultivate pure conduct (Brahmacharya), and dwells in afflictions; disturbs the masses, practices the ways of external paths, and receives no meritorious rewards. They do not learn the practice of upholding precepts, but are attached to breaking precepts; their nature is inferior, and they are attached to inferior nature; they do not befriend virtuous friends, do not study the Dharma, are attached to greed and do not study the Dharma, are attached to hatred and do not study the Dharma, are attached to delusion and do not study the Dharma; they are ignorant and unwise, do not accept teachings, their minds are blocked and cannot comprehend; they do not learn the practices of the Buddhas, do not learn the practices of the Bodhisattvas, do not learn the practices of the Shravakas, and regarding the Dharma of the Buddhas and Bodhisattvas, they neither ask nor learn, their karmic obstacles are deep, they turn away and create unwholesome deeds; they are attached to female beauty, their minds are deluded and they suffer the consequences, afflicted and weary; they do not believe in true Bodhi (Enlightenment), turn away from it, and are disliked by everyone. Such a person, attached to female beauty, does not attain peace and joy, nor tranquility; they do not bow down, do not show respect, and are unaware that they cannot attain Bodhi. If a Bodhisattva Deva (heavenly being), diligently cultivates the ten virtues, truly and completely, accumulates roots of goodness, and feels joy in their heart; this Bodhisattva Deva goes to a learned and wise Bodhisattva Deva, cultivates all roots of goodness, completely and fully, removes karmic obstacles, and attains purity of mind. Having removed karmic obstacles, their body and mind become light and at ease, they are far from all desires, and day and night they no longer have thoughts of women, and dwell in the nature of Dharma.

At that time, Manjushri (Manjushri) the pure youth Bodhisattva said to the Buddha: 'World Honored One! The Dharma ocean of all Buddhas has no boundaries, the subtle forms cannot be seen, the subtle sounds cannot be heard, the joyful subtle sounds, the extremely joyful subtle sounds; with one mind, focus on cultivating the subtle Buddha-nature, stay away from obstacles and defilements, reach the other shore, abide in the Dharma, do not abide in Nirvana (Nirvana), do not abide in villages, neither go nor come, without giving (Dana), morality (Sila), patience (Kshanti), diligence (Virya), meditation (Dhyana), wisdom (Prajna). Without anger, without greed, hatred, and delusion, all are equal. World Honored One! Please speak the true and subtle Dharma gate according to its meaning.'

The Buddha said: 'Lotus Play Possessing Great Wisdom Deva.'

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、文殊師利童真菩薩，是二大士宿種善根，於過去無量無數阿僧祇劫諸佛國土，聽受教法，修大乘行，斷諸業障，宿福深厚，積集功德無量無邊。過去因緣獲斯福報，今此會中實無有對。如是蓮華遊戲天子，遠離色聲，用真實心，以上妙種種香、華、燈燭、珍妙飲食供養，人皆不及，親近佛聲，聽文殊師利演說甚深平等真實法門。」

爾時，佛告文殊師利童真菩薩言：「汝往昔劫於我法中，瞭如是色聲最上色相，一切業障悉皆遠離，安住福業，萬德圓備，余皆不及；乃至過去菩薩亦皆不及。」

文殊師利言：「如是色業障、嗔業障、一切惡業障，我已了知，悉當遠離；決定守護，親近世尊如是說，離一切染法，得清凈福業，心無煩惱。是我宿生於無量無邊阿僧祇劫，發廣大心修作福業，思惟圓滿善行具足；乃過去修習今時受報，得值師子鼓音自在王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛壽命無量百千那庾多歲，三界眾生了知圓滿；世界名曰大光，其佛國土，多諸寶樹，金繩界道寶樹行列，香風吹動枝葉掁觸出妙音聲，其聲演說空聲、無相聲、無愿聲、不生聲、不滅聲、無色聲、無自性聲；如是音聲，眾生聞已皆得解脫。

「時彼如來有二十七俱

【現代漢語翻譯】 現代漢語譯本：文殊師利童真菩薩，這兩位大士宿世種下深厚的善根，在過去無量無數阿僧祇劫的諸佛國土中，聽受教法，修習大乘行，斷除各種業障，宿世的福報深厚，積累的功德無量無邊。過去世的因緣使他們獲得這樣的福報，如今在這法會中實在沒有人可以相比。像蓮華遊戲天子這樣，遠離色聲的誘惑，用真實的心，用最上等的各種香、花、燈燭、珍妙飲食來供養，一般人都比不上，（他們）親近佛的聲音，聽文殊師利菩薩演說甚深平等真實的法門。

當時，佛告訴文殊師利童真菩薩說：『你往昔劫在我所教的法中，明瞭像這樣色聲中最上等的色相，一切業障都完全遠離，安住在福德善業中，萬種功德圓滿具備，其餘的人都比不上；乃至過去的菩薩也比不上。』

文殊師利菩薩說：『像這樣的色業障、嗔業障、一切惡業障，我已經瞭解，完全可以遠離；我決定守護（正念），親近世尊。像這樣說，遠離一切染污法，得到清凈的福德善業，心中沒有煩惱。這是我宿世在無量無邊的阿僧祇劫中，發廣大心修作福德善業，思惟圓滿，善行具足；乃至於過去修習，今時獲得果報，得遇師子鼓音自在王如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，三藐三菩提）、明行足（Vidya-charana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，世間解）、無上士（Anuttara，無上士）、調御丈夫（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師）、佛（Buddha，佛）、世尊（Bhagavan，世尊）。那位佛的壽命有無量百千那庾多歲，三界眾生都瞭解圓滿；世界名叫大光，那位佛的國土中，有很多寶樹，用金繩來界定道路，寶樹排列成行，香風吹動枝葉，相互碰撞發出美妙的聲音，那聲音演說空聲、無相聲、無愿聲、不生聲、不滅聲、無色聲、無自性聲；像這樣的聲音，眾生聽了之後都能得到解脫。

『當時那位如來有二十七俱胝（koti，俱胝）

【English Translation】 English version: Manjushri (Manjushri) Bodhisattva, these two great beings planted deep roots of goodness in past lives. In the countless asamkhya (asamkhya) kalpas (kalpa) of Buddha lands in the past, they listened to the teachings, practiced the Mahayana path, cut off all karmic obstacles, had deep blessings from past lives, and accumulated immeasurable merits. Past causes and conditions enabled them to obtain such blessings, and now in this assembly, there is truly no one who can compare. Like the Lotus Flower Play Heavenly Son, they stay away from the temptations of form and sound, use a true heart, and offer the most exquisite incense, flowers, lamps, candles, and precious delicacies. Ordinary people cannot compare. (They) draw near to the Buddha's voice and listen to Manjushri Bodhisattva expounding the profound, equal, and true Dharma gate.

At that time, the Buddha told Manjushri Bodhisattva: 'In past kalpas, in the Dharma I taught, you understood the most supreme aspects of form and sound, completely distanced yourself from all karmic obstacles, dwelled in meritorious deeds, and were fully equipped with ten thousand virtues. Others cannot compare; even past Bodhisattvas cannot compare.'

Manjushri Bodhisattva said: 'I have understood such karmic obstacles of form, karmic obstacles of anger, and all evil karmic obstacles, and I can completely stay away from them. I am determined to guard (right mindfulness) and draw near to the World Honored One. As it is said, by staying away from all defiled dharmas, one obtains pure meritorious deeds, and the mind has no煩惱(klesha,煩惱). In countless asamkhya kalpas in past lives, I developed a vast mind, cultivated meritorious deeds, contemplated perfection, and was fully equipped with good deeds. I cultivated in the past and now receive the rewards, encountering the Lion's Roar Free King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), Anuttara (Anuttara), Purusa-damya-sarathi (Purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), Bhagavan (Bhagavan). That Buddha's lifespan was immeasurable hundreds of thousands of nayuta years, and beings in the three realms understood it perfectly. The world was called Great Light, and in that Buddha's land, there were many precious trees, with golden ropes defining the roads, and rows of precious trees. The fragrant wind blew the branches and leaves, and they collided with each other, producing wonderful sounds. The sounds expounded emptiness, signlessness, wishlessness, non-birth, non-extinction, formlessness, and selflessness. When beings heard such sounds, they could all be liberated.

'At that time, that Tathagata had twenty-seven koti (koti)'

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胝聲聞眾，皆來聽法，大比丘眾斷諸煩惱，去除重擔，得慧解脫、心解脫，是比丘心不散亂，往來聽法求佛菩提。彼如來複有二十七俱胝眾及大比丘眾，皆來聽受荷擔如來，尊重教法，得慧解脫、心解脫。如是他方菩薩皆來聽法，各各得一切忍辱法，具足安樂。如是十方諸佛國土，無數百千俱胝佛皆來聽法。聞阿難多目佉陀羅尼三摩地，無數百千那庾多眾生，得寂靜安樂，心生歡喜，共相論議，乃至宿世今生無有他求，決定安住菩薩摩訶薩。是時如來於彼國土宣說妙法，一切畢已，正法住世六十百千歲。

「時彼如來，復為寂靜諸根菩薩，說一切菩薩法，人所讚歎，心無外緣。此菩薩往昔劫中，修菩薩法，凈道行住，不樂世間一切法，諸根不亂，甚深解脫，真實最上妙法，了知色相，言說歡喜踴躍，專心書寫，與善知識共相論議，非人不言，恐生誹謗。然彼眾生，貪體性一切法住著、嗔體性一切法住著、癡體性一切法住著。此菩薩唯愛樂一切佛法，不樂世間一切法，非眾生方便愛樂，唯樂菩提行，種種善行，無分別心，常行忍辱，無貪無嗔，無是無非，安住如來甚深法界。

「爾時，復有比丘，名曰勝意，愛樂菩提。是時世尊，為說一切妙法，得四禪定、四無色定、十二頭陀功德，常行是行。

「

【現代漢語翻譯】 現代漢語譯本 聲聞弟子們都來聽法，大比丘眾斷除各種煩惱，去除沉重負擔，獲得智慧解脫、心靈解脫。這些比丘們內心不散亂，往來聽法，尋求佛的菩提智慧。那位如來還有兩千七百萬（二十七俱胝）的眷屬以及大比丘眾，都來聽受、荷擔如來的教誨，尊重佛法，獲得智慧解脫、心靈解脫。像這樣，其他各方的菩薩也都來聽法，各自獲得一切忍辱法，具足安樂。像這樣，十方諸佛國土中，無數百千俱胝的佛都來聽法。聽聞阿難多目佉陀羅尼（Anantamukha-dharani）三摩地，無數百千那庾多（nayuta）眾生，獲得寂靜安樂，內心生起歡喜，共同互相討論，乃至過去世和今生都沒有其他追求，決定安住在菩薩摩訶薩的境界。這時，如來在那片國土宣說微妙的佛法，一切完畢后，正法住世六十百千歲。

『當時，那位如來，又為諸根寂靜的菩薩，宣說一切菩薩法，為人們所讚歎，內心沒有外在的攀緣。這位菩薩在往昔的劫數中，修習菩薩法，清凈地行走住止，不喜好世間的一切法，諸根不散亂，獲得甚深解脫，證得真實最上微妙的佛法，了知色相的虛幻，言說時歡喜踴躍，專心書寫佛經，與善知識共同討論佛法，不與不信之人談論，恐怕他們產生誹謗。然而那些眾生，貪戀于自體性的一切法而執著，嗔恨于自體性的一切法而執著，愚癡于自體性的一切法而執著。這位菩薩唯獨喜愛一切佛法，不喜愛世間的一切法，不是用眾生的方便法來愛樂，唯獨喜愛菩提之行，種種善行，沒有分別心，常常行持忍辱，沒有貪婪沒有嗔恨，沒有是非之分，安住在如來甚深的法界之中。』

『當時，又有一位比丘，名叫勝意（Victory of Intention），喜愛菩提。這時，世尊為他說一切微妙的佛法，使他獲得四禪定、四無色定、十二頭陀（dhuta）功德，常常奉行這些修行。』

【English Translation】 English version The Shravakas (hearers) all came to listen to the Dharma. The great Bhikshus (monks) severed all afflictions, removed heavy burdens, and attained liberation through wisdom and liberation of the mind. These Bhikshus, with undistracted minds, came and went to listen to the Dharma, seeking the Bodhi (enlightenment) of the Buddha. That Tathagata (Thus Come One) also had twenty-seven kotis (ten million) of retinue and great Bhikshu assemblies, all of whom came to listen, uphold the Tathagata, respect the teachings, and attain liberation through wisdom and liberation of the mind. Likewise, Bodhisattvas from other directions all came to listen to the Dharma, each attaining all forbearance Dharmas, complete with peace and joy. Thus, from the Buddha lands of the ten directions, countless hundreds of thousands of kotis of Buddhas all came to listen to the Dharma. Upon hearing the Anantamukha-dharani (Anantamukha-dharani) Samadhi (concentration), countless hundreds of thousands of nayutas (a large number) of beings attained tranquility and joy, their minds filled with delight, discussing together, and having no other pursuits from past lives to the present, they were determined to abide in the state of Bodhisattva Mahasattvas (great beings). At that time, the Tathagata proclaimed the wonderful Dharma in that land, and after all was completed, the True Dharma remained in the world for sixty hundred thousand years.

'At that time, that Tathagata, again for the Bodhisattvas with pacified faculties, spoke of all Bodhisattva Dharmas, praised by people, with minds free from external conditions. This Bodhisattva, in past kalpas (eons), cultivated Bodhisattva practices, walked and dwelled in pure conduct, not delighting in all worldly Dharmas, with faculties not disturbed, attaining profound liberation, realizing the true, supreme, and wonderful Dharma, understanding the illusion of form, speaking with joy and elation, wholeheartedly writing, discussing with good spiritual friends, not speaking to non-believers, fearing the generation of slander. However, those beings are attached to the nature of greed in all Dharmas, attached to the nature of hatred in all Dharmas, attached to the nature of delusion in all Dharmas. This Bodhisattva only loves all Buddha Dharmas, does not love all worldly Dharmas, does not love with the expedient means of beings, only loves the practice of Bodhi, various good deeds, without discrimination, constantly practices forbearance, without greed, without hatred, without right or wrong, abiding in the profound Dharma realm of the Tathagata.'

'At that time, there was also a Bhikshu named Victory of Intention, who loved Bodhi. At that time, the World Honored One spoke to him of all the wonderful Dharmas, enabling him to attain the four Dhyanas (meditative states), the four formless Dhyanas, and the twelve dhuta (ascetic practices) qualities, constantly practicing these practices.'

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爾時，佛告勝意比丘：『寂靜諸根菩薩，了知一切最上行。』勝意比丘聞佛所說，合掌聽受，遠離遠處，寂靜安住，修一切最上行。

「爾時，寂靜諸根菩薩，發廣大無邊心，王城持缽引導眾生循門教化，乞食詣長者、居士、善友門化；有智慧人，心生歡喜供養讚歎，或有居士善友惡言譭謗，不生惡念，少語知足，真實言行，心不嗔人，和顏悅色；彼居士善友讚歎。

「時，寂靜諸根菩薩說諸色法，諸比丘僧多不了知，入諸邪見，僻居小處，貪慢障安住、嗔慢障安住、癡慢障安住、一切法愛樂障，不聽真實言行。寂靜諸根菩薩，復勸在家居士、善友，不得貪煩惱，不得造諸惡業。居士善友，不能行得忍辱行，自往詣貪處、自往詣多貪處，往詣東、西、南、北方、四維、上下方，生五種譭謗；云何謂愛、樂、貪、嗔、癡，心多煩惱故。

「時，寂靜諸根菩薩，于王城中游行教化，與居士善友言，讚歎勝意比丘，是真實僧，人皆供養，今不住王城，歸寂靜處安住，及不樂寺院香華供養，諸比丘僧多不喜見。此勝意比丘真善知識，諸比丘僧深入邪見，貪心障、嗔心障、癡心障，不能遠離諸惡業障。複次寂靜諸根菩薩言，諸比丘僧不學善法、不習一切觀想、不學甚深妙法、不求菩提。

「爾時寂靜諸

【現代漢語翻譯】 現代漢語譯本： 當時，佛陀告訴勝意比丘（Shèngyì Bǐqiū）：『寂靜諸根菩薩（Jìjìng Zhūgēn Púsà）通達一切最上之行。』勝意比丘聽聞佛陀所說，合掌聽受，遠離喧囂之處，寂靜安住，修習一切最上之行。 當時，寂靜諸根菩薩發起廣大無邊之心，在王城中手持缽器引導眾生，沿街挨戶教化，前往長者、居士、善友的家門乞食化緣；有智慧的人，心生歡喜，供養讚歎，或者有居士善友惡語譭謗，菩薩也不生惡念，少說話，知足常樂，言行真實，心中不嗔恨他人，和顏悅色；那些居士善友也因此讚歎他。 當時，寂靜諸根菩薩宣說諸色法，但很多比丘僧並不理解，反而陷入各種邪見，偏僻地居住在狹小的地方，被貪婪和傲慢所障礙，無法安住；被嗔恨和傲慢所障礙，無法安住；被愚癡和傲慢所障礙，無法安住；被對一切法的愛戀所障礙，無法安住，不聽從真實之言行。寂靜諸根菩薩又勸誡在家的居士、善友，不要貪戀煩惱，不要造作各種惡業。但居士善友們，不能夠修得忍辱之行，自己前往貪婪之處，自己前往充滿貪婪之處，前往東、西、南、北方、四維、上下方，產生五種譭謗；這五種譭謗就是愛、樂、貪、嗔、癡，因為心中充滿煩惱的緣故。 當時，寂靜諸根菩薩在王城中教化，對居士善友們說，讚歎勝意比丘，是真正的僧人，人們都供養他，但他現在不住在王城，而是回到寂靜之處安住，並且不喜歡寺院的香花供養，因此很多比丘僧都不喜歡見到他。這位勝意比丘才是真正的善知識，而那些比丘僧卻深入邪見，被貪心所障礙，被嗔心所障礙，被癡心所障礙，不能夠遠離各種惡業的障礙。寂靜諸根菩薩又說，那些比丘僧不學習善法，不修習一切觀想，不學習甚深微妙之法，不尋求菩提。

【English Translation】 English version: At that time, the Buddha told Bhikshu Sheng Yi (Shèngyì Bǐqiū): 'The Bodhisattva Silent Roots (Jìjìng Zhūgēn Púsà) understands all the supreme practices.' Bhikshu Sheng Yi, hearing what the Buddha said, joined his palms together and listened attentively, staying away from noisy places, dwelling in tranquility, and cultivating all the supreme practices. At that time, the Bodhisattva Silent Roots generated a vast and boundless mind, and in the royal city, he carried his alms bowl, guiding sentient beings, teaching from door to door, begging for food at the homes of elders, laypeople, and virtuous friends; wise people would rejoice and offer alms with praise, while some laypeople and virtuous friends would slander him with harsh words, but the Bodhisattva would not generate evil thoughts, speaking little, being content, truthful in word and deed, without anger in his heart, and with a kind and pleasant countenance; and those laypeople and virtuous friends would praise him for it. At that time, the Bodhisattva Silent Roots expounded the nature of material forms, but many Bhikshus did not understand, and instead fell into various wrong views, dwelling in secluded and small places, obstructed by greed and arrogance, unable to abide in peace; obstructed by anger and arrogance, unable to abide in peace; obstructed by ignorance and arrogance, unable to abide in peace; obstructed by attachment to all things, unable to abide in peace, and not listening to truthful words and deeds. The Bodhisattva Silent Roots also advised the laypeople and virtuous friends not to be attached to afflictions and not to create evil karma. However, the laypeople and virtuous friends were unable to practice patience, and instead went to places of greed, went to places full of greed, went to the east, west, south, north, the four intermediate directions, and the upper and lower directions, generating five kinds of slander; these five kinds of slander are love, joy, greed, anger, and ignorance, because their hearts are full of afflictions. At that time, the Bodhisattva Silent Roots taught in the royal city, telling the laypeople and virtuous friends, praising Bhikshu Sheng Yi, who is a true monk, whom people all offer alms to, but he does not now dwell in the royal city, but has returned to a quiet place to abide, and does not enjoy the incense and flower offerings of the monasteries, so many Bhikshus do not like to see him. This Bhikshu Sheng Yi is a true good friend, while those Bhikshus are deeply entrenched in wrong views, obstructed by greed, obstructed by anger, obstructed by ignorance, and unable to stay away from the obstacles of evil karma. Furthermore, the Bodhisattva Silent Roots said that those Bhikshus do not study good Dharma, do not practice all contemplations, do not study the profound and wonderful Dharma, and do not seek Bodhi.

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根菩薩，為比丘僧，而說伽陀曰：

「『若有貪嗔癡，　　不修菩提行， 　　菩提無貪性，　　一切當遠離。 　　愚夫不覺知，　　耽著諸欲樂， 　　非寂靜禪那，　　不能趣佛國。 　　高傲于放逸，　　功德無少分， 　　諸佛清凈戒，　　而生疑惑心， 　　貪戀造諸惡，　　無佛法僧寶。 　　設若學文字，　　心中多巧妙， 　　于真實菩提，　　云何得解脫？ 　　丈夫學菩提，　　無煩惱分別， 　　親近佛觀想，　　得正見具足。 　　於法不能解，　　眾生墮邪見， 　　遠離佛教法，　　安住貪嗔癡。 　　不恭敬禮拜，　　不親近法師， 　　苦惱生分別，　　無有忍辱心。 　　迷惑不自知，　　愚癡作諸惡， 　　去佛道甚遠，　　不受人勸化。 　　疾速得菩提，　　若人有忍辱， 　　平等解脫界，　　超出世間眼。 　　一切悉智見，　　觀想忍辱法， 　　而得佛菩提，　　於此安住故。 　　決定無魔事，　　禪定力現前， 　　如是解脫已，　　趣佛涅槃界。 　　眾生勤學法，　　實不可稱量， 　　得不生不滅，　　無貪瞋癡故。 　　歷游諸聚落，　　亦無分別心， 　　若有人譭謗，　　不生瞋恨故， 　　或遇人讚嘆，　　亦無歡喜故， 　　安住佛菩提

【現代漢語翻譯】 現代漢語譯本 根菩薩（Guna Bodhisattva），為比丘僧（bhiksu sangha）宣說了以下偈頌： 『如果有人有貪（lobha）、嗔（dosa）、癡（moha），不修習菩提（bodhi）之行， 菩提是沒有貪慾的，一切都應當遠離貪嗔癡。 愚笨的人不覺悟，沉溺於各種慾望的快樂， 不通過寂靜的禪那（dhyana），不能到達佛國（Buddha-kshetra）。 高傲且放縱，功德沒有絲毫增長， 對於諸佛清凈的戒律（sila），卻生起疑惑之心， 貪戀而造作各種惡業，心中沒有佛（Buddha）、法（Dharma）、僧（Sangha）三寶。 即使學習了很多文字，心中有很多巧詐， 對於真實的菩提，又怎麼能得到解脫呢？ 大丈夫學習菩提，沒有煩惱和分別， 親近佛並觀想，就能得到正見具足。 對於佛法不能理解，眾生就會墮入邪見， 遠離佛教的教法，安住在貪嗔癡之中。 不恭敬地禮拜，不親近說法之法師（Dharma master）， 苦惱生起分別心，沒有忍辱之心。 迷惑而不自知，愚癡地造作各種惡業， 離佛道非常遙遠，不接受別人的勸化。 如果有人有忍辱之心，就能快速地得到菩提， 平等地進入解脫的境界，超越世間的眼界。 一切都用智慧去看待，觀想忍辱之法， 就能得到佛的菩提，因為安住於此。 決定不會有魔事發生，禪定的力量就會顯現， 像這樣解脫之後，就能到達佛的涅槃（nirvana）境界。 眾生勤奮學習佛法，其功德實在是不可稱量， 能夠證得不生不滅的境界，因為沒有貪嗔癡。 遊歷于各個村落，也沒有分別之心， 如果有人譭謗，也不會生起嗔恨之心， 或者遇到有人讚嘆，也不會生起歡喜之心， 安住在佛的菩提之中。』

【English Translation】 English version Guna Bodhisattva, for the bhiksu sangha, spoke the following gatha: 『If one has greed (lobha), hatred (dosa), and delusion (moha), and does not cultivate the practice of bodhi, Bodhi is without greed; all should stay away from greed, hatred, and delusion. Foolish people are not aware, indulging in the pleasures of various desires, Without peaceful dhyana, one cannot reach the Buddha-kshetra. Arrogant and indulgent, merit has no increase, Towards the pure precepts (sila) of all Buddhas, they give rise to doubts, Clinging to and creating various evils, in their hearts there are no Three Jewels: Buddha, Dharma, and Sangha. Even if one learns many words, with much cunning in their heart, How can one attain liberation from true bodhi? A great person learns bodhi, without afflictions or discriminations, Drawing near to the Buddha and contemplating, one obtains perfect right view. Unable to understand the Dharma, sentient beings fall into wrong views, Staying away from the Buddha's teachings, they dwell in greed, hatred, and delusion. Not respectfully bowing, not drawing near to the Dharma master, Afflictions arise with discriminations, without patience and tolerance. Confused and unaware, foolishly creating various evils, Far from the Buddha's path, not accepting others' advice. Quickly attaining bodhi, if one has patience and tolerance, Equally entering the realm of liberation, transcending the eyes of the world. Seeing everything with wisdom, contemplating the Dharma of patience and tolerance, One can attain the bodhi of the Buddha, because of dwelling in this. Definitely no demonic events will occur, the power of dhyana will manifest, Having liberated in this way, one can reach the nirvana realm of the Buddha. Sentient beings diligently learning the Dharma, their merit is truly immeasurable, Able to attain the state of non-birth and non-death, because there is no greed, hatred, or delusion. Traveling through various villages, also without discriminating thoughts, If someone slanders, one does not give rise to hatred, Or if one encounters praise, one does not give rise to joy, Dwelling in the bodhi of the Buddha.』

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，　　一切悉平等， 　　佛法如虛空，　　不可稱量故。 　　無上佛菩提，　　愚夫不了悟， 　　不修寂靜觀，　　於此不解脫。 　　眾生貪放逸，　　無心學聖道， 　　馳騁諸欲樂，　　與狂人無異。 　　愚癡不寂靜，　　不肯學菩提， 　　云何離業障？　　眾生若了知， 　　遠離諸欲樂，　　專心習禪那， 　　眾中為上首。　　曉解一切法， 　　而行於正道，　　常唸佛菩提， 　　更無分別想。　　真實心愛樂， 　　最上菩提道，　　龍天皆歡喜。 　　安住佛功德，　　于微妙法中， 　　不生諸惡想，　　唯求佛菩提。 　　更不學餘事，　　故於此會中， 　　德行為上首。　　我聞佛所說， 　　種種學外道，　　營務作事業， 　　不如佛法中，　　熏習諸善本。 　　彼愛樂眷屬，　　及貪戀資生， 　　不求佛菩提，　　好世間榮貴， 　　無有剎那頃，　　學如來正法。 　　多生分別心，　　安住諸欲樂， 　　欲性本虛妄，　　如陽焰空谷。 　　愚癡都不覺，　　心常生我慢， 　　不讚佛菩提，　　實無有知見。 　　不了法空義，　　堅固執為有， 　　有為及無為，　　一切悉平等。 　　眾生若曉了，　　勤修大乘行， 　　趣佛菩提道，　　此非是凡

【現代漢語翻譯】 現代漢語譯本 　　一切都平等無異， 　　佛法就像虛空一樣，因為無法衡量。 　　無上的佛菩提（bó tí，覺悟），愚笨的人不能領悟， 　　不修習寂靜的觀想，因此不能從中解脫。 　　眾生貪圖放縱安逸，沒有心思學習聖人的道， 　　奔波追逐各種慾望享樂，和瘋狂的人沒有區別。 　　愚蠢而不能安靜，不肯學習菩提（bó tí，覺悟）， 　　怎麼能夠脫離業障呢？眾生如果明白了這些， 　　遠離各種慾望享樂，專心修習禪那（chán nā，禪定）， 　　在眾人之中成為領袖。明白瞭解一切法， 　　而行走在正道上，常常想著佛菩提（bó tí，覺悟）， 　　更沒有分別的念頭。以真實的心愛慕喜樂， 　　最上的菩提道（bó tí dào，覺悟之道），龍天（lóng tiān，天龍八部）都會歡喜。 　　安住在佛的功德中，在微妙的佛法中， 　　不產生各種邪惡的想法，只求佛菩提（bó tí，覺悟）。 　　更不學習其他的事情，因此在這法會中， 　　德行成為最優秀的。我聽聞佛所說的， 　　各種學習外道，經營事務， 　　不如在佛法中，熏習各種善的根本。 　　他們愛慕眷屬，貪戀生活所需， 　　不尋求佛菩提（bó tí，覺悟），喜歡世間的榮華富貴， 　　沒有哪怕一剎那，學習如來的正法。 　　多生出分別之心，安住在各種慾望享樂中， 　　慾望的本性是虛妄的，就像陽焰和空谷迴音。 　　愚蠢的人都不覺悟，心中常常生起我慢， 　　不讚美佛菩提（bó tí，覺悟），實際上是沒有知見。 　　不明白法空的意義，堅固地執著為實有， 　　有為法和無為法，一切都平等無異。 　　眾生如果明白了這些，勤奮修習大乘的行， 　　趨向佛菩提道（bó tí dào，覺悟之道），這並非是凡夫

【English Translation】 English version Everything is equally the same, The Buddha's Dharma is like the void, because it cannot be measured. The unsurpassed Buddha's Bodhi (bó tí, enlightenment), foolish people cannot comprehend, Not cultivating tranquil contemplation, therefore, one cannot be liberated from it. Sentient beings are greedy for indulgence and ease, with no mind to learn the path of the sages, Running after various desires and pleasures, no different from madmen. Foolish and unable to be tranquil, unwilling to learn Bodhi (bó tí, enlightenment), How can one be free from karmic obstacles? If sentient beings understand this, Staying away from various desires and pleasures, focusing on practicing Dhyana (chán nā, meditation), Becoming the leader among the assembly. Understanding all Dharmas, And walking on the right path, constantly thinking of Buddha's Bodhi (bó tí, enlightenment), With no more discriminating thoughts. With a true heart loving and rejoicing, The supreme Bodhi Path (bó tí dào, path of enlightenment), dragons and gods (lóng tiān, the eight kinds of supernatural beings) will all rejoice. Abiding in the Buddha's merits and virtues, in the subtle and wonderful Dharma, Not generating various evil thoughts, only seeking Buddha's Bodhi (bó tí, enlightenment). No longer learning other things, therefore, in this assembly, Virtue and conduct become the most excellent. I heard what the Buddha said, Various learnings of external paths, managing affairs and creating businesses, Are not as good as in the Buddha's Dharma, cultivating various roots of goodness. They love their families, and are greedy for the necessities of life, Not seeking Buddha's Bodhi (bó tí, enlightenment), liking worldly glory and wealth, Not even for a moment, learning the Tathagata's true Dharma. Generating many discriminating thoughts, abiding in various desires and pleasures, The nature of desire is fundamentally illusory, like mirages and echoes in empty valleys. Foolish people are not aware, their minds constantly give rise to arrogance, Not praising Buddha's Bodhi (bó tí, enlightenment), in reality, they have no knowledge or insight. Not understanding the meaning of the emptiness of Dharma, firmly clinging to it as real, Conditioned and unconditioned Dharmas, everything is equally the same. If sentient beings understand these, diligently cultivating the practices of the Mahayana, Approaching the path of Buddha's Bodhi (bó tí dào, path of enlightenment), this is not an ordinary person

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夫。 　　安住於法中，　　得諸佛心印， 　　圓滿功德業，　　與佛無有異。 　　一念貪心起，　　犯波羅夷罪， 　　貪心若不斷，　　為之所纏縛。 　　不肯護尸羅，　　無禪定觀想， 　　見佛不歡喜，　　長夜造諸惡， 　　墮入地獄中，　　受俱胝劫罪。 　　由是破戒故，　　少法亦不解， 　　云何得菩提？　　與愚夫無異。 　　說若修福業，　　其心不淳凈， 　　不修大乘行，　　無禪定觀想， 　　此人如何得，　　無上法王印？』

「爾時，寂靜諸根菩薩，為比丘僧說此偈已，三千二百天人得忍辱法，八萬比丘聞法各得解脫；彼勝意比丘，得三業清凈離除業障。」

爾時，文殊師利白佛言：「世尊！如來宣說甚深法義，晝夜思惟，如來一切法十號功德，愚夫難可稱量；如來無生忍辱法，亦難可稱量，如來所說法義，不可思議，與我心法義都是一說。」

爾時，文殊師利菩薩、慈氏菩薩摩訶薩白佛言：「世尊！如來真實法義，后五百歲，人多不信、不怕、不怖，乃至諸天亦復如是。我決定親近供養如來法義，以身命佈施如殑伽沙數，讚歎詠歌三時供養，于殑伽沙世界法義安住復說，如殑伽沙眾生聲，聞得忍辱法安住法義。」

爾時，尊者阿難，聞佛一切法義

【現代漢語翻譯】 現代漢語譯本： 夫。 安住于佛法之中，就能得到諸佛的心印， 圓滿各種功德事業，與佛沒有什麼差別。 如果一念貪心生起，就會犯下波羅夷罪（斷頭罪，極重的罪）， 貪心如果不能斷除，就會被貪心所纏縛。 不肯守護戒律（尸羅），沒有禪定觀想， 見到佛也不歡喜，長夜造作各種惡業， 墮入地獄之中，遭受無數劫的罪報。 由於破戒的緣故，即使是很少的佛法也不能理解， 這樣怎麼能證得菩提（覺悟）呢？與愚蠢的人沒有什麼區別。 如果說修習福德善業，但是內心不純凈， 不修習大乘的菩薩行，沒有禪定觀想， 這樣的人怎麼能得到無上法王的印可呢？』

『這時，寂靜諸根菩薩，為比丘僧眾說了這首偈頌后，三千二百位天人證得了忍辱法，八萬比丘聽聞佛法各自得到解脫；那位勝意比丘，得到了身口意三業的清凈，消除了業障。』

這時，文殊師利（Manjusri）菩薩對佛說：『世尊！如來宣說的甚深法義，晝夜思惟，如來的一切法、十種名號的功德，愚笨的人難以衡量；如來無生忍辱法，也難以衡量，如來說的法義，不可思議，與我的心法義都是一樣的。』

這時，文殊師利（Manjusri）菩薩、慈氏（Maitreya）菩薩摩訶薩對佛說：『世尊！如來真實的法義，在後世的五百年中，人們大多不相信、不害怕、不畏懼，乃至諸天也是這樣。我決定親近供養如來的法義，以身命佈施如殑伽沙（恒河沙）數那樣多，讚歎詠歌，以三時供養，在殑伽沙（恒河沙）世界中安住法義並再次宣說，如殑伽沙（恒河沙）眾生的聲音一樣，聽聞后得到忍辱法，安住於法義。』

這時，尊者阿難（Ananda），聽聞了佛的一切法義

【English Translation】 English version: Thus. Abiding in the Dharma, one obtains the mind-seal of all Buddhas, Perfecting meritorious deeds, one is no different from the Buddha. If a single thought of greed arises, one commits a Parajika offense (a defeat, a very serious offense), If greed is not severed, one will be entangled by it. Unwilling to protect the precepts (Sila), without meditative contemplation, Not rejoicing upon seeing the Buddha, creating all kinds of evil throughout the long night, Falling into hell, suffering for countless kalpas. Because of breaking the precepts, even a little Dharma is not understood, How can one attain Bodhi (enlightenment)? One is no different from a foolish person. If one speaks of cultivating meritorious deeds, but the mind is not pure, Not cultivating the practices of the Mahayana, without meditative contemplation, How can this person obtain the seal of the unsurpassed Dharma King?』

『At that time, the Samatha-root Bodhisattva, after speaking this verse to the Sangha of Bhikshus, three thousand two hundred devas attained the Dharma of forbearance, and eighty thousand Bhikshus, upon hearing the Dharma, each attained liberation; that Bhikshu of Superior Intent attained purity of the three karmas and eliminated karmic obstacles.』

At that time, Manjusri (Manjusri) Bodhisattva said to the Buddha: 『World Honored One! The profound Dharma meaning proclaimed by the Tathagata, contemplating day and night, the merits of all the Dharmas and the ten titles of the Tathagata, are difficult for foolish people to measure; the Tathagata's Dharma of Unborn Forbearance is also difficult to measure, the Dharma meaning spoken by the Tathagata is inconceivable, and is the same as my mind-Dharma meaning.』

At that time, Manjusri (Manjusri) Bodhisattva and Maitreya (Maitreya) Bodhisattva Mahasattva said to the Buddha: 『World Honored One! The true Dharma meaning of the Tathagata, in the latter five hundred years, many people will not believe, not fear, not be afraid, and even the devas will be the same. I am determined to draw near to and make offerings to the Tathagata's Dharma meaning, giving away my life as numerous as the sands of the Ganges (Ganga), praising and singing, making offerings at the three times, abiding in the Dharma meaning in the worlds as numerous as the sands of the Ganges (Ganga) and speaking again, like the voice of beings as numerous as the sands of the Ganges (Ganga), hearing and attaining the Dharma of forbearance, abiding in the Dharma meaning.』

At that time, Venerable Ananda (Ananda), heard all the Dharma meanings of the Buddha.

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，信受任持，誓願展轉為人宣說。

時文殊師利菩薩、慈氏菩薩、師子游戲菩薩、蓮華遊戲菩薩、真實大菩薩眾，與無數比丘僧、尊者阿難，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜作禮而退。

佛說大乘隨轉宣說諸法經卷下

【現代漢語翻譯】 現代漢語譯本： 信受奉行，誓願輾轉相告，為他人宣說。

當時，文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）、慈氏菩薩（Maitreya Bodhisattva，未來佛）、師子游戲菩薩（Simhagarjita Bodhisattva）、蓮華遊戲菩薩（Padmavyuha Bodhisattva）、真實大菩薩等眾多菩薩，以及無數比丘僧團、尊者阿難（Ananda，佛陀的侍者），還有一切世間的天人、人類、阿修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）等，聽聞佛陀所說，都非常歡喜，行禮後退下。

《佛說大乘隨轉宣說諸法經》卷下

【English Translation】 English version: Accepting it with faith and upholding it, vowing to pass it on and proclaim it to others.

At that time, Manjushri Bodhisattva (Manjushri Bodhisattva, symbol of wisdom), Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), Simhagarjita Bodhisattva, Padmavyuha Bodhisattva, the Real Great Bodhisattvas, together with countless Bhikshu Sangha, Venerable Ananda (Ananda, the Buddha's attendant), and all the worlds of Devas, humans, Asuras (Asura, demigods), Gandharvas (Gandharva, celestial musicians), and others, hearing what the Buddha had said, were all greatly rejoiced, paid homage, and withdrew.

The Sutra of the Buddha's Discourse on the Great Vehicle's Following and Proclaiming of All Dharmas, Volume 2

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