T17n0813_佛說無希望經

大正藏第 17 冊 No. 0813 佛說無希望經

No. 813 [No. 814]

佛說無希望經

西晉三藏竺法護譯

聞如是：

一時，佛游王舍城靈鷲山，與大比丘眾五百人俱，菩薩六萬。一切大聖神通已達，逮得總持，所成辯才而無掛礙，頒宣經道常無二言，神足變化不可思議，眾行備悉普無不入。其名曰：無損進菩薩、度響雷震威菩薩、若夜月華菩薩、大雨電言辭菩薩、觀無底度境界菩薩、起山頂菩薩、欣樂令悅菩薩、多離垢莫能當光菩薩、決眾生性誼度菩薩、得堅強如金剛菩薩、于諸音響最妙菩薩、越梵威聲菩薩、稱自在可畏莫能犯菩薩、積諸德本如壘寶菩薩、文殊師利童真菩薩，如是上首，六萬開士。

於時賢者舍利弗在於獨處一心禪思，從燕坐起往詣佛所。彼時世尊坐于樹下，逮寂隨響三昧正定。時舍利弗住遠世尊，遙見大聖威儀禮節寂然和雅，尋即求草敷一面座，而結加趺，直正其身而不傾，猗適坐已竟，心自念言：「至未曾有！如來至真威神光儀不可稱載，安隱道本。由是之故，群生得安，所可逮致無上正慧咨嗟功勛，皆了諸法無不通達。」於時，大聖靜然安和從三昧起，聲揚發音。

時，舍利弗聞佛世尊聲揚發音，善心生焉，得

【現代漢語翻譯】 現代漢語譯本： 《佛說無希望經》

西晉三藏竺法護譯

我（阿難）是這樣聽說的：

一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）說法，與五百位大比丘和六萬位菩薩在一起。這些菩薩都是大聖，神通已經達到極高的境界，獲得了總持（dhāraṇī），成就了辯才無礙的境界，宣講經道時言語一致，神足變化不可思議，各種修行都已完備，無所不通。他們的名字是：無損進菩薩、度響雷震威菩薩、若夜月華菩薩、大雨電言辭菩薩、觀無底度境界菩薩、起山頂菩薩、欣樂令悅菩薩、多離垢莫能當光菩薩、決眾生性誼度菩薩、得堅強如金剛菩薩、于諸音響最妙菩薩、越梵威聲菩薩、稱自在可畏莫能犯菩薩、積諸德本如壘寶菩薩、文殊師利（Mañjuśrī）童真菩薩，這些都是上首，六萬位大菩薩。

當時，賢者舍利弗（Śāriputra）獨自一人在靜處禪思，從禪定中起身前往佛陀所在之處。那時，世尊坐在樹下，進入了寂靜隨響三昧的正定狀態。舍利弗遠遠地望著世尊，看到大聖威儀禮節寂靜安詳，於是找到草地鋪設座位，結跏趺坐，端正身體而不傾斜，舒適地坐好后，心中思念道：『真是前所未有！如來至真，威神光儀不可稱量，是安穩之道的根本。因此，眾生才能得到安寧，所能達到的無上正慧令人讚嘆，對一切諸法都能明瞭通達。』這時，大聖靜靜地從三昧中起身，發出洪亮的聲音。

當時，舍利弗聽到佛陀世尊發出洪亮的聲音，善心油然而生，獲得了...

【English Translation】 English version: The Sutra of No Hope Spoken by the Buddha

Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was dwelling in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (靈鷲山), together with a great assembly of five hundred Bhikṣus and sixty thousand Bodhisattvas. All of these great sages had attained supernatural powers, mastered dhāraṇī (總持), and achieved unhindered eloquence. They proclaimed the Dharma with unwavering consistency, their miraculous transformations were inconceivable, and they were well-versed in all practices, entering into everything without exception. Their names were: Bodhisattva Undiminished Progress, Bodhisattva Resounding Thunderous Might, Bodhisattva Like the Moonlight of Night, Bodhisattva Great Rain of Eloquent Words, Bodhisattva Observing the Boundless Realm, Bodhisattva Rising from the Mountain Peak, Bodhisattva Joyfully Delighting, Bodhisattva Abundant Freedom from Defilement Whose Light None Can Match, Bodhisattva Deciding the Nature and Meaning of Sentient Beings, Bodhisattva Obtaining Strength Like Vajra, Bodhisattva Most Wonderful in All Sounds, Bodhisattva Transcending the Voice of Brahma, Bodhisattva Named Self-Sufficient, Fearsome, and Unassailable, Bodhisattva Accumulating Roots of Virtue Like a Pile of Treasures, and Bodhisattva Mañjuśrī (文殊師利) the Pure Youth. These were the leaders, the sixty thousand Bodhisattvas.

At that time, the worthy Śāriputra (舍利弗) was alone in solitude, absorbed in meditation. He arose from his seated meditation and went to where the Buddha was. At that time, the World-Honored One was sitting under a tree, having attained the Samādhi of Tranquility Following Sound. Śāriputra, staying far from the World-Honored One, beheld from afar the Great Sage's dignified demeanor, his propriety, his serene harmony. Immediately, he sought grass to spread out a seat, sat in the lotus position, straightened his body without leaning, and after sitting comfortably, he thought to himself: 'This is unprecedented! The Tathāgata is truly genuine, his majestic and divine light is immeasurable, and he is the foundation of the path of peace. Because of this, sentient beings can attain peace, and the unsurpassed Right Wisdom that can be attained is praiseworthy, and all dharmas are understood and penetrated.' At that time, the Great Sage, quietly and peacefully, arose from Samādhi and proclaimed a sound.

At that time, Śāriputra, hearing the World-Honored Buddha proclaim a sound, gave rise to a good mind and obtained...

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其本願，前進佛所一心而住，稽首歸命志懷踴躍，尋嘆此偈，而讚頌曰：

「若有眾生，　　不懷希望，　　未曾著念， 　于諸經典，　　游步世間，　　平等獨歡， 　則能常忍，　　於斯經法。　　眾生無能， 　見其瑕短，　　斯等信解，　　如幻自然， 　選擇諸法，　　瞭如虛空，　　不見吾我， 　爾乃大安。　　其不思想，　　一切眾生， 　不念眾生，　　若無眾生，　　未曾逮得， 　一切思想，　　不見吾我，　　爾乃大安。 　從始已來，　　不相合會，　　不為有相， 　之所迷惑，　　不令興立，　　亦無所住， 　不見壽命，　　爾乃安隱。　　若有明智， 　不猗眾生，　　則於法界，　　而無斗諍， 　棄捐一切。　　眾人之想，　　無若干念， 　乃為安隱。　　其常建立，　　于禁戒者， 　能仁一切，　　不懷慳嫉，　　而住於法， 　無有計數，　　不見怯弱，　　爾乃為安。 　若以忍辱，　　安和超眾，　　彼未曾睹， 　諍訟之貪，　　不得精進，　　亦不懈怠， 　不想忍辱，　　爾乃為安。　　諦住堅固， 　一心禪思，　　心無所念，　　除其煩亂， 　曉了諸法，　　而在等定，　　其不想禪， 　爾乃為安。　　若無明達，　　亦無智慧， 　亦復不

【現代漢語翻譯】 現代漢語譯本：其根本的願望是，向前進的佛（前進佛所：指過去已經成佛的佛陀）一心一意地安住，恭敬地頂禮，歸順於佛的教命，心中充滿喜悅，於是吟誦這首偈頌，並讚美說道： 『如果有的眾生，不懷有任何希望，也未曾執著于任何念頭，對於各種經典，在世間自由自在地遊歷，平等地享受獨自的快樂，那麼就能常常安忍于這部經法。眾生無法見到這部經法的缺點和不足，這些眾生的信念和理解，就像幻象一樣自然。選擇各種法門，了悟它們如同虛空一般，不見有『我』和『我的』，這樣才能達到大安。不思量一切眾生，不執念于眾生，如同沒有眾生一樣，未曾獲得一切思想，不見有『我』和『我的』，這樣才能達到大安。 從一開始以來，不互相結合，不被有相的事物所迷惑，不令其興起和建立，也沒有任何住所，不見有壽命的執著，這樣才能達到安隱。如果有的明智之人，不依賴於眾生，那麼在法界之中，就不會有爭鬥和諍訟，捨棄一切眾生的想法，沒有各種各樣的念頭，才能達到安隱。常常建立在禁戒之上的人，能夠仁慈地對待一切，不懷有慳吝和嫉妒，安住在佛法之中，沒有數量的限制，不見有怯懦和軟弱，這樣才能達到安穩。 如果以忍辱之心，安和地超越眾人，那麼他就未曾見到爭訟的貪慾，不會追求精進，也不會懈怠，不想念忍辱，這樣才能達到安穩。真實地安住，堅定穩固，一心一意地禪思，心中沒有任何念頭，去除煩惱和混亂，明瞭通曉各種法，安住在平等禪定之中，不想念禪定，這樣才能達到安穩。如果沒有明達，也沒有智慧，也沒有……』

【English Translation】 English version: His fundamental vow is to single-mindedly abide with the Buddhas who have gone forth (Pragami-buddha-ksetra: referring to the Buddhas who have already attained Buddhahood in the past), reverently prostrating and entrusting himself to the Buddha's teachings, his heart filled with joy. Thereupon, he recites this verse and praises, saying: 'If there are beings who harbor no hope, nor have they ever clung to any thought, who freely roam the world among various scriptures, equally enjoying solitary bliss, then they can always patiently endure this sutra. Beings cannot see the flaws or shortcomings of this sutra; the faith and understanding of these beings are as natural as illusions. Choosing various Dharmas, realizing they are like empty space, seeing no 'I' or 'mine,' only then can one attain great peace. Not contemplating all beings, not clinging to beings, as if there were no beings, never having attained all thoughts, seeing no 'I' or 'mine,' only then can one attain great peace. From the very beginning, not combining with each other, not being deluded by things with form, not allowing them to arise and be established, nor having any dwelling place, seeing no attachment to lifespan, only then can one attain tranquility. If there are wise individuals who do not rely on beings, then in the realm of Dharma, there will be no strife or contention, abandoning all thoughts of beings, having no various thoughts, only then can one attain tranquility. Those who are constantly established in precepts, who can be benevolent to all, harboring no stinginess or jealousy, abiding in the Dharma, without limitations of number, seeing no timidity or weakness, only then can one attain peace. If with patience, one peacefully surpasses the multitude, then he has never seen the greed of contention, will not pursue diligence, nor be lazy, not thinking of patience, only then can one attain peace. Truly abiding, steadfast and firm, single-mindedly meditating, with no thoughts in the mind, removing afflictions and confusion, clearly understanding all Dharmas, abiding in equal samadhi, not thinking of meditation, only then can one attain peace. If there is no clarity, nor wisdom, nor...'

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從，　　無智之教，　　不懷了了， 　亦無愚冥，　　無智慧想，　　爾乃為安。 　如處閑居，　　聚落亦然，　　於斯二事， 　而修平等，　　亦不惟惡，　　是為聚落， 　不思閑居，　　是乃為安。　　假使行索， 　具足分衛，　　亦不念言，　　吾身求食， 　不自咨嗟，　　我行乞食，　　無分衛想， 　是乃為安。　　其從久遠，　　著弊壞衣， 　受取執持，　　於斯身形，　　不自嘆言， 　我著粗服，　　不憍慢人，　　爾乃為安。 　諸佛所教，　　安住敕示，　　三品之衣， 　不離其身，　　不自想念，　　我不違禮， 　不自欣豫，　　爾乃為安。　　其能頒宣， 　微妙之法，　　不計吾我，　　不著眾生， 　不自譽言，　　我為講法，　　不猗音響， 　爾乃為安。　　于諸德本，　　不懷妄想， 　無堅固想，　　不念居業，　　心中所懷， 　不思清濁，　　身不造行，　　是乃為安。 　若以興起，　　無興起想，　　有所住立， 　不想其處，　　夙夜精進，　　經行應節， 　其無言辭，　　是乃為安。　　設不思念， 　作與不作，　　常無妄想，　　奇特之念， 　如來外學，　　不以殊別，　　不懷勝相， 　是乃為安。　　其不計數，　　安隱之想，

【現代漢語翻譯】 現代漢語譯本： 從無智慧的教導開始，心中不存求完全理解的念頭， 也沒有愚昧和黑暗，不執著于智慧的念頭，這樣才能得到安寧。 如同身處寂靜的居所，也如同身處喧鬧的村落，對於這兩種境況， 都能平等對待，不特別厭惡其中任何一種，對於村落， 不思念寂靜的居所，這樣才能得到安寧。 假設外出乞食， 準備好乞食的缽，也不要想：『我爲了生存而乞討食物』， 不自怨自艾，『我正在乞討食物』，心中沒有乞討的想法， 這樣才能得到安寧。 如果長久以來，穿著破舊的衣服， 接受並持有這些衣服，對於自己的身體， 不自嘆自憐，『我穿著粗陋的衣服』，不因此而驕傲自滿， 這樣才能得到安寧。 諸佛所教導的，安住于教誨之中， 穿著規定的三種僧衣，不讓它們離開身體， 不自認為，『我沒有違背禮儀』，不因此而沾沾自喜， 這樣才能得到安寧。 如果能夠宣講， 微妙的佛法，不計較自我，不執著于眾生（Satva）， 不自我誇耀，『我正在講法』，不依賴於言語的聲音， 這樣才能得到安寧。 對於各種功德的根本，不懷有虛妄的念頭， 沒有堅固的執著，不思念世俗的產業，心中所懷的念頭， 不思量清凈與污濁，身體不造作行為，這樣才能得到安寧。 如果有所行動和興起，心中沒有行動和興起的念頭，有所停留和站立， 不執著于所處的地點，日夜精進，按照一定的節奏行走， 心中沒有言語和念頭，這樣才能得到安寧。 假設不思念， 做與不做，常常沒有虛妄的念頭，沒有追求奇特和特殊的念頭， 不以外道的學說為殊勝，不懷有勝人一等的想法， 這樣才能得到安寧。 如果不計算，安穩和隱秘的想法。

【English Translation】 English version: From the teaching of no wisdom, not cherishing complete understanding, Nor having ignorance and darkness, without thoughts of wisdom, then you will find peace. Like being in a secluded dwelling, also like being in a village, towards these two situations, Cultivate equality, not particularly disliking either, towards the village, Not thinking of the secluded dwelling, then you will find peace. Suppose you go out begging for food, Having the alms bowl ready, also not thinking, 'I am begging for food for survival,' Not lamenting to yourself, 'I am begging for food,' without thoughts of begging, Then you will find peace. If for a long time, wearing worn-out clothes, Accepting and holding onto these clothes, towards your own body, Not lamenting to yourself, 'I am wearing coarse clothes,' not being arrogant because of it, Then you will find peace. What the Buddhas teach, abiding in the teachings, Wearing the prescribed three robes, not letting them leave the body, Not thinking to yourself, 'I have not violated the rules,' not being pleased with yourself because of it, Then you will find peace. If you can proclaim, The subtle Dharma (law), not calculating self, not attached to sentient beings (Satva), Not boasting to yourself, 'I am preaching the Dharma,' not relying on the sound of words, Then you will find peace. Towards the roots of all virtues, not harboring false thoughts, Without firm attachments, not thinking of worldly possessions, the thoughts in your heart, Not contemplating purity and impurity, the body not creating actions, then you will find peace. If there is action and arising, without thoughts of action and arising, if there is staying and standing, Not attached to the place where you are, diligently striving day and night, walking at a measured pace, Without words and thoughts in your heart, then you will find peace. Suppose you do not think about, Doing or not doing, always without false thoughts, without seeking strange and special thoughts, Not considering external teachings as superior, not harboring thoughts of being better than others, Then you will find peace. If you do not calculate, thoughts of peace and seclusion.

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等如虛空，　　無所逾越，　　心不懷念， 　吾我眾生，　　不見殊特，　　爾乃為安。 　若了幻化，　　如夜所夢，　　逮得辯才， 　志不忽忘，　　游於世間，　　如水中月， 　無有進退，　　爾乃為安。　　若了善權， 　明見真諦，　　其言有身，　　無一堅固， 　則能覺了，　　寂然之法，　　不行妄想， 　爾乃為安。」

於是，世尊贊舍利弗曰：「善哉，善哉！所知深遠，奉行慧義，極究竟矣！以法談言，應道妙歸，何其快乎！今，舍利弗！諸所游止耆阇崛山，周旋學者比丘菩薩，普令會此啟受道教。」

時，舍利弗尋即白佛：「我不堪任請令集會。所以者何？諸大士等，威德過龍、道智無盡，非吾所及。」於時世尊從身放光、照於三千大千世界。尋時佛界諸菩薩眾蒙此明曜，如一念頃皆來集會於靈鷲山，行詣佛所稽首足下，繞佛三匝還住空中。閑居比丘及諸菩薩，來詣佛所稽首于地，還坐一面。王舍大城無數人民百千之眾，行詣佛所稽首足下，退坐一面。

於時，世尊見無數眾皆來集會，舉其尊顏瞻文殊面，尋復即笑。文殊師利便從座起，偏袒右肩，右膝著地，叉手問佛：「曏者所笑，為何變應？如來至真未曾虛欣。」

佛告文殊：「今靈鷲山有萬菩薩，俱講

【現代漢語翻譯】 現代漢語譯本： 『如同虛空一般，沒有什麼可以超越，心中不懷有任何念頭， 不執著于『我』、『眾生』等概念，不認為有任何特殊之處，這樣才能達到安寧。 如果明白了世間萬物都是幻化不實的，如同夜晚所做的夢一樣，能夠獲得雄辯的才能， 意志堅定不忘失正念，在世間遊歷，如同水中的月亮一般， 沒有前進或後退的執著，這樣才能達到安寧。如果明白了善巧方便， 明瞭地見到真諦，所說的話語具有力量，明白一切事物都沒有永恒不變的實體， 就能覺悟到寂靜無為的真理，不生起虛妄的念頭， 這樣才能達到安寧。』

於是，世尊讚歎舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『好啊，好啊！你的智慧深遠，奉行佛法的精義，已經達到了極高的境界！用佛法來談論，應合於道的微妙歸宿，真是太好了！現在，舍利弗（Śāriputra）！你所居住的耆阇崛山（Gṛdhrakūṭa，又名靈鷲山，是佛陀說法的重要場所），以及周圍學習的比丘（bhikṣu，佛教出家男眾）和菩薩（bodhisattva，立志成佛的修行者），都要讓他們來這裡聽聞和接受佛法的教導。』

當時，舍利弗（Śāriputra）立刻對佛說：『我不能勝任這個任務。為什麼呢？因為那些大菩薩們，他們的威德超過龍，他們的智慧無邊無盡，不是我所能達到的。』這時，世尊從身上放出光明，照亮了三千大千世界。立刻，所有佛世界的菩薩們都蒙受這光明照耀，如同在一念之間都來到了靈鷲山（Gṛdhrakūṭa），走到佛的面前，頂禮佛足，繞佛三圈，然後停留在空中。閑居的比丘（bhikṣu）和菩薩（bodhisattva）們，也來到佛的面前，頂禮佛足，然後坐在一旁。王舍大城無數的人民，成百上千的人，走到佛的面前，頂禮佛足，退到一旁坐下。

這時，世尊看到無數的眾人都來集會，抬起尊貴的面容看著文殊（Mañjuśrī，象徵智慧的菩薩）的面容，隨即笑了。文殊師利（Mañjuśrī）便從座位上站起來，袒露右肩，右膝跪地，合掌問佛：『剛才您所笑，是什麼原因呢？如來至真至純，從來不會無緣無故地歡笑。』

佛告訴文殊（Mañjuśrī）：『現在靈鷲山（Gṛdhrakūṭa）有一萬個菩薩（bodhisattva），他們都在一起講經說法。』

【English Translation】 English version: 『Like the void, nothing can surpass it; the mind cherishes no thoughts, Does not cling to concepts of 'self,' 'sentient beings,' etc., seeing nothing as special; only then is there peace. If one understands that all phenomena are illusory, like a dream at night, and attains eloquence, With unwavering resolve, wanders in the world like the moon in water, Without advancing or retreating, only then is there peace. If one understands skillful means, Clearly sees the true reality, one's words have power, understanding that nothing is truly solid, Then one can awaken to the Dharma of stillness, not engaging in deluded thoughts, Only then is there peace.』

Then, the World Honored One praised Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), saying: 『Excellent, excellent! Your knowledge is profound, you uphold the meaning of wisdom, reaching the ultimate! Speaking with the Dharma, responding to the wonderful return to the Path, how wonderful! Now, Śāriputra! All those who dwell at Gṛdhrakūṭa (also known as Vulture Peak, an important place where the Buddha taught), the studying monks (bhikṣu) and bodhisattvas (those who aspire to become Buddhas) around, let them all gather here to receive the teachings of the Path.』

At that time, Śāriputra immediately said to the Buddha: 『I am not capable of this task. Why? Because those great bodhisattvas, their power and virtue surpass dragons, their wisdom is boundless, not something I can reach.』 At that time, the World Honored One emitted light from his body, illuminating the three thousand great thousand worlds. Immediately, all the bodhisattvas of the Buddha-fields, bathed in this light, came to Gṛdhrakūṭa as if in a single thought, approached the Buddha, prostrated at his feet, circumambulated him three times, and then remained in the air. The secluded monks (bhikṣu) and bodhisattvas also came to the Buddha, prostrated on the ground, and sat to one side. Countless people from the great city of Rājagṛha, hundreds of thousands of them, approached the Buddha, prostrated at his feet, and withdrew to sit to one side.

At that time, the World Honored One, seeing countless people gathered, raised his noble face to look at the face of Mañjuśrī (a bodhisattva symbolizing wisdom), and then smiled. Mañjuśrī then rose from his seat, bared his right shoulder, knelt on his right knee, and asked the Buddha with palms joined: 『What is the reason for your smile just now? The Tathāgata (another name for the Buddha), being perfectly true, never rejoices without cause.』

The Buddha told Mañjuśrī: 『Now there are ten thousand bodhisattvas at Gṛdhrakūṭa, all together expounding the Dharma.』

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經典，經名喻象；于往古昔亦曾所論。」

賢者阿難聞佛所說，即從座起，更整衣服，長跪叉手，稽首自歸：「善哉！世尊！愍傷眾生令致永安，唯當頒宣此喻象經，斯法難值眾所希聞，愿欲時說。一切諸部皆來雲集聽此經典，必當逮得深入光明幽奧玄妙。所以者何？如來至真尊無雙比、三界無侶。曏者尊顏觀文殊面，應時即笑，此不虛妄，會當有意。」

佛言：「善哉，善哉！阿難！汝乃睹察殊異德本，所可識者慧不可限。阿難！諦聽，善思念之。當爲汝說曏者笑意。」於是，阿難與諸大眾受教而聽。

佛告阿難：「若有眾生信樂斯法，舉動進止如象游步。信此法者，彼等之類如大象游，亦如龍步。愛喜此法真諦義者，為師子步，舉動進止尊無儔匹。」

佛告阿難：「此經典要悅諸菩薩，是經法教順菩薩眾，應當咨受，本宿功德現於目前。我逝之後，此經典者歸諸菩薩，令手執持，志靜意定所以歸空，口誦心思。是菩薩藏，不歸薄德闇塞菩薩，不歸懷毒諂偽菩薩之身也，亦復不歸多愿妄想菩薩之手也。」

爾時，世尊即顯瑞應感動文殊。文殊師利應時知之，即自念言：「我欲啟問如來至真深遠之法，一切聲聞及與緣覺所不能逮，諸菩薩眾履跡瑞應以為等類。」文殊師利前白佛言：「

【現代漢語翻譯】 現代漢語譯本：這部經典的名稱以譬喻和象徵命名；在往昔的時代也曾被討論過。

賢者阿難聽聞佛陀所說，立即從座位上起身，整理好衣物，長跪合掌，稽首歸依：『太好了！世尊！您憐憫眾生，使他們獲得永久的安樂，應該宣講這部以譬喻和象徵命名的經典，這種佛法難得一見，眾人都希望聽聞，希望您現在就宣講。一切諸部都來聚集聽聞這部經典，必定能夠獲得深入的光明、幽深奧妙的智慧。這是為什麼呢？如來是至真至尊，無與倫比，三界之內沒有能與您相比的。剛才您觀看文殊菩薩的面容，應時而笑，這一定不是虛妄的，必定有其中的含義。』

佛陀說：『好啊，好啊！阿難！你能夠觀察到殊勝的功德根本，你所能認識的智慧是不可限量的。阿難！仔細聽，好好思考。我將為你解釋剛才微笑的含義。』於是，阿難與所有大眾接受教誨，靜心聽聞。

佛陀告訴阿難：『如果有眾生信奉並喜愛這部佛法，那麼他的一舉一動就像大象行走一樣穩重。信仰這部佛法的人，他們的行為就像大象行走一樣，也像龍的步伐一樣。喜愛這部佛法真諦的人，他的行為就像獅子一樣，一舉一動都無比尊貴，沒有可以與之相比的。』

佛陀告訴阿難：『這部經典能夠使諸位菩薩喜悅，這部經法能夠順應菩薩大眾的心意，應當請教並接受，本來的宿世功德會顯現在眼前。我涅槃之後，這部經典將歸屬於諸位菩薩，讓他們親手執持，心志安靜，意念堅定，最終歸於空性，口中誦讀，心中思考。這是菩薩的寶藏，不歸屬於那些福德淺薄、愚昧閉塞的菩薩，不歸屬於那些心懷惡毒、虛偽諂媚的菩薩，也不歸屬於那些願望過多、妄想紛飛的菩薩。』

這時，世尊顯現瑞相，感動了文殊菩薩。文殊師利菩薩立刻知道了，心中想：『我想要請問如來至真至深的佛法，這是所有聲聞和緣覺都無法達到的，只有諸位菩薩才能通過修行瑞相來理解。』文殊師利菩薩上前對佛陀說：『

【English Translation】 English version: This scripture's name is based on metaphors and symbols; it has also been discussed in ancient times.

The wise Ānanda (Buddha's attendant) heard what the Buddha said, and immediately rose from his seat, adjusted his robes, knelt with palms together, bowed his head and took refuge: 'Excellent! World Honored One! You have compassion for sentient beings, enabling them to attain eternal peace. You should promulgate this scripture named after metaphors and symbols. This Dharma is rare and precious, and everyone hopes to hear it. May you now expound it. All the assemblies have gathered to listen to this scripture, and they will surely attain profound light, deep and mysterious wisdom. Why is this so? The Tathāgata (another name for Buddha) is the most true and most honored, unparalleled, and there is no equal to you in the three realms. Just now, you looked at the face of Mañjuśrī (Bodhisattva of wisdom), and smiled at that moment. This must not be false, and there must be a meaning in it.'

The Buddha said: 'Good, good! Ānanda! You are able to observe the extraordinary roots of virtue, and the wisdom you can recognize is immeasurable. Ānanda! Listen carefully and contemplate well. I will explain to you the meaning of the smile just now.' Thereupon, Ānanda and all the assembly received the teaching and listened attentively.

The Buddha told Ānanda: 'If there are sentient beings who believe in and delight in this Dharma, then their every movement and action will be as steady as an elephant's walk. Those who believe in this Dharma, their actions are like an elephant's walk, and also like the stride of a dragon. Those who love the true meaning of this Dharma, their actions are like a lion, every movement and action is supremely noble, without equal.'

The Buddha told Ānanda: 'This scripture can delight all the Bodhisattvas, this Dharma teaching can accord with the minds of the Bodhisattva assembly, it should be inquired about and received, and the original merits of past lives will appear before their eyes. After my Parinirvana (death), this scripture will belong to all the Bodhisattvas, let them hold it in their hands, with a quiet mind and a firm intention, ultimately returning to emptiness, reciting it with their mouths and contemplating it in their hearts. This is the treasure of the Bodhisattvas, it does not belong to those Bodhisattvas who are shallow in merit, ignorant and blocked, it does not belong to those Bodhisattvas who harbor malice and are hypocritical and flattering, nor does it belong to those Bodhisattvas who have too many desires and are filled with delusions.'

At this time, the World Honored One manifested auspicious signs, moving Mañjuśrī. Mañjuśrī immediately knew it, and thought in his heart: 'I want to ask the Tathāgata about the most true and profound Dharma, which all the Śrāvakas (disciples) and Pratyekabuddhas (solitary Buddhas) cannot attain, only the Bodhisattvas can understand through the practice of auspicious signs.' Mañjuśrī stepped forward and said to the Buddha:

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唯然，世尊！今欲啟問如來、至真、等正覺，設見聽者，乃敢自陳。」

佛告文殊：「恣汝所問。諸大眾會悉來集此，並當蒙恩。」

文殊師利即白佛言：「何謂菩薩而得建立諸功勛法，普現一切諸菩薩行，開化無數不可計會眾生之類，現諸佛國如水中月？」

佛言：「善哉，善哉！文殊師利！向所問者但舉其要，如來當爲具足分別，令致建立功勛之德。諦聽，諦聽！善思念之。」文殊師利與諸大眾，受教而聽。

佛告文殊：「若有菩薩當行六法，亦能具足道義之教，立於一切功勛之德。何謂為六？若有菩薩，奉行施度無極，一切所有施而不吝無所貪惜；具足順行不自見身，建立禁戒不犯眾惡；不見吾我而曉了義，成就忍辱柔和安雅，心不懷恨；睹已解脫不在結滯，慇勤精進身無所行；心無所懷分別一切，一心正志於解脫門；曉了便宜定意正受，心常永安不慕一意，解暢智慧以為道業，自睹其身不離五趣，諸所生處皆令蒙度。是為六法。菩薩所行備悉此法，具足一切功德之勛。」

佛告文殊師利：「復有六法，具足此事建立一切功勛之法。何等為六？一曰、菩薩往詣地獄，攝護拔濟燒炙之患使生天上；其在畜生擾攘不安，或憤憒鬧不識義理，攝取其性，顯以柔和微妙之法；其在下賤庶

【現代漢語翻譯】 現代漢語譯本：『是的，世尊！我現在想請問如來、至真、等正覺（如來十號之一，證得真正覺悟的人），如果允許我提問，我才敢陳述。』 佛告訴文殊菩薩：『隨你發問。所有的大眾都聚集在這裡，都會得到恩惠。』 文殊師利菩薩隨即對佛說：『怎樣的菩薩才能建立各種功勛之法，普遍展現一切菩薩的修行，開化無數不可計數的大眾，所顯現的諸佛國土如同水中的月亮？』 佛說：『好啊，好啊！文殊師利！你剛才所問的只是提綱挈領，如來我將為你詳細分別解說，使你達到建立功勛的德行。仔細聽，仔細聽！好好思考。』文殊師利菩薩和所有大眾，接受教誨而聽。 佛告訴文殊菩薩：『如果有菩薩能夠奉行六種法，也就能具足道義的教誨，立於一切功勛的德行。什麼是六種法呢？如果有菩薩，奉行佈施波羅蜜（六度之一，以無私的心給予），一切所有都施捨而不吝嗇，沒有貪戀和珍惜；具足順從的修行而不執著于自身，建立禁戒而不犯各種惡行；不執著于自我而明白真義，成就忍辱柔和安詳，心中不懷恨意；覺悟已經解脫而不滯留于煩惱，慇勤精進身體力行；心中沒有執念而分別一切，一心正直地趨向解脫之門；明白權宜之計，心意堅定地安住于正定，內心常常永遠安寧而不追求單一的念頭，通達智慧作為修行的事業，自己覺察到自身沒有脫離五道輪迴（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），在所有出生的處所都讓他們得到救度。這就是六種法。菩薩所修行的完備了這些法，就具足了一切功德的勛業。』 佛告訴文殊師利菩薩：『還有六種法，能夠具足此事，建立一切功勛之法。哪六種呢？第一，菩薩前往地獄，救護拔濟遭受燒烤之苦的眾生，使他們轉生到天上；那些在畜生道中擾攘不安，或者憤怒昏聵不明白義理的眾生，攝取他們的心性，用柔和微妙的佛法來開導他們；那些在**庶

【English Translation】 English version: 'Indeed, World Honored One! Now I wish to ask the Tathagata (one of the ten titles of a Buddha, 'He Who Has Thus Come'), the Truly Real, the Equally Rightly Awakened One, if I may be heard, then I dare to present my question.' The Buddha told Manjushri: 'Ask whatever you wish. All the great assembly has gathered here, and all shall receive grace.' Manjushri immediately said to the Buddha: 'What kind of Bodhisattva can establish all meritorious dharmas, universally manifest all Bodhisattva practices, enlighten countless immeasurable beings, and manifest all Buddha lands like the moon in water?' The Buddha said: 'Excellent, excellent! Manjushri! What you have asked is only the essence. The Tathagata will explain it in detail for you, so that you may attain the virtue of establishing meritorious deeds. Listen carefully, listen carefully! Think well upon it.' Manjushri and all the assembly received the teaching and listened. The Buddha told Manjushri: 'If a Bodhisattva practices six dharmas, he can also fully possess the teachings of righteousness and establish himself in the virtue of all meritorious deeds. What are the six? If a Bodhisattva practices giving paramita (perfection of giving, one of the six perfections), giving away all possessions without stinginess, without greed or attachment; fully practicing accordance without seeing self, establishing precepts without committing any evil; not seeing self or other but understanding the meaning, accomplishing patience, gentleness, and serenity, without harboring hatred in the heart; seeing liberation and not being stuck in defilements, diligently advancing with body and mind; without harboring thoughts but discerning all things, with one-pointed mind and right aspiration towards the gate of liberation; understanding expediency, with fixed intention abiding in right samadhi (concentration), the mind always eternally peaceful without seeking a single thought, understanding wisdom as the business of the path, seeing oneself not apart from the five realms (the realms of gods, humans, asuras, hell beings, hungry ghosts, and animals), causing all places of birth to be delivered. These are the six dharmas. The Bodhisattva who practices these dharmas completely possesses all meritorious deeds.' The Buddha told Manjushri: 'There are also six dharmas that fully accomplish this matter and establish all meritorious dharmas. What are the six? First, the Bodhisattva goes to hell, protecting and rescuing beings from the suffering of burning, causing them to be born in heaven; those in the animal realm who are restless and uneasy, or angry and confused, not understanding righteousness, taking hold of their nature, revealing to them the gentle and subtle dharma; those in the common

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民小姓，則以開示轉輪聖王勢貴之位；皆以普現諸生五趣而等開度；所生之處與眾超異，明曉隨時入諸佛國土，而於法身無所動移，無來無去而悉遍現諸佛國土；演萬億音暢出言教各令得聞，其心常定不偏不黨志性蕩蕩。是為六法，菩薩建立一切功勛。」

文殊師利復問佛言：「何謂菩薩攝護地獄使生天上？」

佛告文殊：「菩薩大士以大蓮華三昧正受，將護地獄就往拔濟，則令于彼一切得昇天祚之安，用以眾生被苦惱故，顯示忉利最選之宮，見此厄難因則患厭，而得度脫諸所受惱；為地獄人而說經典，令無央數百千之眾度地獄痛，是為菩薩攝護地獄令得拔濟燒炙之患，已常順法無所違失。」

文殊復問佛言：「何謂菩薩攝護擾攘拔濟畜生迷憒之厄，生於人間安樂之處？」

佛告文殊：「菩薩大士有三昧定，名曰寂滅。以是三昧正受之時，因能攝護在畜生者，令心不亂志性和悅，則得安隱生於人間，守護三事為說經法，令無央數眾生之類建立道法，是為菩薩攝護畜生迷憒之厄，令生人間。」

文殊師利復問佛言：「何謂菩薩生於下賤庶民小姓，則得更受轉輪聖王安隱之德？」

佛告文殊：「有三昧，名入于清澄定意正受。因其三昧越諸衰種，使皆清凈，雖生小姓，則得更受轉輪

【現代漢語翻譯】 現代漢語譯本： 『善良的人啊，如果菩薩出生在普通百姓或低賤的姓氏，就能以此開示轉輪聖王（Chakravarti-raja，統治世界的理想君主）尊貴的位置；都能普遍示現於眾生所處的五道（五趣，指地獄、餓鬼、畜生、人、天），平等地進行開導救度；所出生的地方超越常人，明白曉暢地隨時進入諸佛的國土，而對於法身（Dharmakaya，佛的真身）來說，沒有動搖和改變，沒有來也沒有去，卻完全顯現在諸佛的國土中；演說億萬種聲音，暢快地發出言語教誨，使他們都能聽聞，他們的心常常安定，不偏袒不結黨，志向品性坦蕩無私。這就是六種方法，菩薩用以建立一切功勛。』

文殊師利（Manjusri，智慧的象徵）又問佛說：『什麼叫做菩薩攝護地獄眾生，使他們得以往生天上？』

佛告訴文殊：『菩薩大士以大蓮華三昧（Mahapadma-samadhi，偉大的蓮花三昧）進入正定，守護地獄眾生，前去救拔他們，就使那裡的一切眾生都能升到天上，享受安樂，因為眾生被痛苦煩惱所困擾，所以（菩薩）顯示忉利天（Trayastrimsa，欲界六天之一）最殊勝的宮殿，（地獄眾生）見到這種苦難的原因，就會厭惡，從而得以解脫所受的各種煩惱；為地獄眾生宣說經典，使無數百千的眾生脫離地獄的痛苦，這就是菩薩攝護地獄眾生，使他們得以脫離燒灼的痛苦，已經常常順應佛法，沒有什麼違背和缺失。』

文殊又問佛說：『什麼叫做菩薩攝護擾攘不安的畜生，救拔它們脫離迷惑昏亂的災難，使它們得以往生人間安樂的地方？』

佛告訴文殊：『菩薩大士有一種三昧定，名叫寂滅（nirvana）。以這種三昧進入正定的時候，就能攝護在畜生道的眾生，使它們的心不散亂，志向品性和悅，就能安穩地往生人間，守護三種事情，為它們宣說經法，使無數的眾生建立道法，這就是菩薩攝護畜生迷惑昏亂的災難，使它們得以往生人間。』

文殊師利又問佛說：『什麼叫做菩薩出生在普通百姓或低賤的姓氏，就能再次獲得轉輪聖王安穩的德行？』

佛告訴文殊：『有一種三昧，名叫入于清澄定意正受。憑藉這種三昧，超越各種衰敗的種姓，使它們都變得清凈，即使出生在低賤的姓氏，也能再次獲得轉輪聖王』

【English Translation】 English version: 'O good man, if a Bodhisattva is born into a common or humble family, they can use this to reveal the noble position of a Chakravarti-raja (ideal universal ruler); they can universally manifest in the five realms (five destinies, referring to hell, hungry ghosts, animals, humans, and gods) where beings reside, equally guiding and liberating them; the place of their birth surpasses ordinary people, clearly and readily entering the Buddha lands at any time, and for the Dharmakaya (Buddha's true body), there is no movement or change, no coming or going, yet it fully manifests in all Buddha lands; they proclaim billions of sounds, joyfully uttering teachings, enabling all to hear them, their minds are always stable, impartial and unbiased, their aspirations and character are magnanimous. These are the six methods by which Bodhisattvas establish all merits.'

Manjusri (symbol of wisdom) then asked the Buddha: 'What is meant by a Bodhisattva protecting beings in hell, enabling them to be reborn in heaven?'

The Buddha told Manjusri: 'A Bodhisattva Mahasattva enters into the Great Lotus Samadhi (Mahapadma-samadhi), protecting beings in hell, going to rescue them, thus enabling all beings there to ascend to heaven and enjoy peace, because beings are troubled by suffering and afflictions, so (the Bodhisattva) reveals the most excellent palace of Trayastrimsa Heaven (one of the six heavens of the desire realm), (the beings in hell) seeing the cause of this suffering, will become disgusted, thereby being liberated from the various afflictions they suffer; they preach the scriptures to beings in hell, enabling countless hundreds of thousands of beings to escape the pain of hell, this is the Bodhisattva protecting beings in hell, enabling them to escape the suffering of burning, having always followed the Dharma without any violation or deficiency.'

Manjusri then asked the Buddha: 'What is meant by a Bodhisattva protecting restless animals, rescuing them from the calamity of confusion and bewilderment, enabling them to be reborn in the peaceful and happy realm of humans?'

The Buddha told Manjusri: 'A Bodhisattva Mahasattva has a samadhi called Nirvana (nirvana). When entering into this samadhi, they can protect beings in the animal realm, enabling their minds to be undisturbed, their aspirations and character harmonious, thus enabling them to be reborn peacefully in the human realm, protecting three things, preaching the scriptures to them, enabling countless beings to establish the Dharma, this is the Bodhisattva protecting animals from the calamity of confusion and bewilderment, enabling them to be reborn in the human realm.'

Manjusri then asked the Buddha: 'What is meant by a Bodhisattva being born into a common or humble family, and then receiving the peaceful virtue of a Chakravarti-raja?'

The Buddha told Manjusri: 'There is a samadhi called Entering the Clear and Serene Concentration. By means of this samadhi, one transcends all decaying lineages, making them all pure, even if born into a humble family, one can again receive the Chakravarti-raja'

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聖王安隱之德，是為菩薩生於下賤庶民小姓，而受轉輪聖王安隱之德。」

文殊又問：「何謂，世尊！菩薩普顯生諸五趣與眾生超異？」

佛告文殊師利：「有三昧，名遣諸行照明殊特。以此定意正受，菩薩住斯定時，普現五趣導御眾生，令得超異殊特之行，皆發無上正真道也。」

文殊師利復問佛言：「何謂菩薩隨時方便，普入一切諸佛國土，于本法身不動移處不來不去，普顯一切諸佛國土，如月現水？」

佛告文殊師利：「有三昧，名咸入諸音菩薩。以是定意正受，立時能現己身在於十方，東西南北四維上下，不動移處不來不去，住彼定意，睹見十方諸佛世尊，聞所說經，是為菩薩不動移處隨時方便，普現一切諸佛國土，如月現水不來不去，菩薩如是所周旋化亦無往來。」

文殊師利復白佛言：「何謂菩薩演萬億音暢出言教各令得聞？」

佛告文殊：「於是菩薩逮得無量回轉總持，達知無限眾生志性，隨其言語各暢辭聲，分別無數諸響言教，而稱其意達其所趣。逮此總持，演一切音普令得聞，各各開演辭不錯謬，是為菩薩演萬億音暢出言教各令得所。」

於是，文殊師利前白佛言：「唯然，世尊！諸菩薩等善權方便，難及難及超絕無侶。是經典要，諸菩薩學常所啟受

【現代漢語翻譯】 現代漢語譯本 『聖王安隱之德』，是指菩薩出生于庶民小姓，卻能獲得轉輪聖王（cakravarti-rāja，擁有轉輪寶的理想統治者）的安穩與德行。」

文殊菩薩又問：『世尊！什麼叫做菩薩普遍顯現於五趣（gati，眾生輪迴的五種道途：地獄、餓鬼、畜生、人、天），並且超越于眾生之上，具有殊勝的特質？』

佛告訴文殊師利菩薩：『有一種三昧（samādhi，禪定），名為遣諸行照明殊特。菩薩以這種定力進入正受（samyak-pratilabdha，正確的領受狀態），安住於此禪定之時，就能普遍顯現於五趣之中，引導和駕馭眾生，使他們獲得超越常人的殊勝行為，最終都能發起無上正真之道（anuttarā samyak-saṃbodhi，無上正等正覺）。』

文殊師利菩薩再次問佛：『什麼叫做菩薩隨時運用方便法門，普遍進入一切諸佛國土（buddhakṣetra，佛所教化的世界），而其本法身（dharma-kāya，佛的法性之身）卻不動不移，不來不去，普遍顯現於一切諸佛國土，就像月亮顯現在水中一樣？』

佛告訴文殊師利菩薩：『有一種三昧，名為咸入諸音菩薩。以這種定力進入正受，當下就能顯現自身處於十方（東西南北四維上下），不動不移，不來不去，安住于彼定意之中，得見十方諸佛世尊，聽聞他們所說的經典。這就是菩薩不動不移，卻能隨時運用方便法門，普遍顯現於一切諸佛國土，如同月亮顯現在水中，不來不去。菩薩的周旋教化也是如此，沒有往來。』

文殊師利菩薩再次稟告佛說：『什麼叫做菩薩演說萬億種聲音，暢達地發出言教，使眾生都能聽聞？』

佛告訴文殊菩薩：『這位菩薩獲得了無量回轉總持（dhāraṇī，總括憶持一切法而不忘失的智慧），通達瞭解無數眾生的志向和本性，隨著他們的語言，暢達地發出辭句和聲音，分辨無數種聲音和言教，從而稱合他們的心意，通達他們所向往的目標。獲得這種總持，就能演說一切聲音，普遍使眾生都能聽聞，各自開演辭句而沒有錯謬。這就是菩薩演說萬億種聲音，暢達地發出言教，使眾生都能各得其所。』

於是，文殊師利菩薩上前稟告佛說：『是的，世尊！諸位菩薩的善巧方便，難以企及，難以企及，超越絕倫，沒有可以比擬的。這部經典至關重要，是諸位菩薩學習時經常請教和接受的。』

【English Translation】 English version 『The virtue of the Holy King's peace and security』 refers to a Bodhisattva being born into a commoner's family, yet receiving the peace, security, and virtue of a Cakravarti-rāja (wheel-turning king)."

Mañjuśrī (Bodhisattva of wisdom) then asked: 『What does it mean, World Honored One, that a Bodhisattva universally manifests in all five Gatis (realms of existence: hell, hungry ghosts, animals, humans, and gods) and surpasses sentient beings with extraordinary qualities?』

The Buddha told Mañjuśrī: 『There is a Samādhi (state of meditative absorption) called 「Dispelling All Actions and Illuminating Distinctiveness.」 By rightly receiving this Samādhi, a Bodhisattva dwells in this state and universally appears in the five Gatis, guiding and directing sentient beings, enabling them to attain extraordinary conduct that surpasses others, and ultimately inspiring them to generate the unsurpassed, true, and right path (anuttarā samyak-saṃbodhi, unsurpassed perfect enlightenment).』

Mañjuśrī again asked the Buddha: 『What does it mean that a Bodhisattva, with expedient means, enters all Buddha-kṣetras (Buddha-fields, Buddha's land) at will, while their Dharma-kāya (Dharma-body, the body of the Dharma itself) remains unmoved, neither coming nor going, universally manifesting in all Buddha-kṣetras, like the moon reflected in water?』

The Buddha told Mañjuśrī: 『There is a Samādhi called 「Universally Entering All Sounds Bodhisattva.」 By rightly receiving this Samādhi, one can immediately manifest oneself in the ten directions (east, west, south, north, the four intermediate directions, above, and below), without moving, neither coming nor going, dwelling in that Samādhi, beholding the World Honored Ones of the ten directions, and hearing the Sutras they preach. This is how a Bodhisattva, without moving, uses expedient means to universally manifest in all Buddha-kṣetras, like the moon reflected in water, neither coming nor going. The Bodhisattva's circumambulation and transformation are also without coming or going.』

Mañjuśrī again said to the Buddha: 『What does it mean that a Bodhisattva proclaims billions of sounds, eloquently uttering teachings that each being can hear?』

The Buddha told Mañjuśrī: 『This Bodhisattva attains the Dhāraṇī (a mnemonic device, a receptacle of wisdom) of limitless revolutions, understanding the aspirations and natures of countless beings, eloquently uttering words and sounds according to their languages, distinguishing countless sounds and teachings, thereby according with their intentions and reaching their goals. Having attained this Dhāraṇī, they can proclaim all sounds, universally enabling beings to hear, each expounding words without error. This is how a Bodhisattva proclaims billions of sounds, eloquently uttering teachings that each being can attain.』

Thereupon, Mañjuśrī stepped forward and said to the Buddha: 『Indeed, World Honored One! The skillful means of the Bodhisattvas are difficult to attain, difficult to attain, surpassing and unparalleled. This essential Sutra is what the Bodhisattvas constantly inquire about and receive in their studies.』

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。當以何業至信脫門？」

佛告文殊：「菩薩欲學斯經典者，則當信解虛空之門。」

又問世尊：「何謂虛空？」

佛告文殊：「其虛空者則謂虛無，無有塵污無恚害心，亦不忽忘。一切諸法亦復如是，無污、無害，亦無忽忘。猶如虛空，不成佈施，不具持戒、忍辱、精進、一心、智慧，永無所及。如是，文殊！一切諸法不成施、戒、忍、進、寂、慧。猶如虛空，以是之故無解無除，一切諸法亦復如是，無解無除。猶如虛空，有所行者無所造證，一切諸法亦復如是，則無所行亦無造證。猶如虛空，無有闇冥亦無明耀，諸法如是，無闇無明。猶如虛空，曠然無際不可捉持，諸法如是，普無齊限不可捉持。猶如虛空，無有正路，亦無邪徑，諸法如是，無路無徑，亦無邪正。猶如虛空，不建立身離諸漏行，不學聲聞、不志緣覺、不著諸佛無上大乘，諸法如是，不學聲聞、緣覺、大乘。猶如虛空，無有思想無所分別，諸法如是，無有妄想亦無分別。猶如虛空。無舉、無下、無進、無怠，諸法如是，無進、無怠。猶如虛空，無應、不應、無雙、無只，諸法如是，無應、不應亦無雙只。猶如虛空，普照眾生無能塵污令不凈者，諸法如是，至於滅度永無塵污。以是之故，不可滅除，無能移去，猶如虛空，無所建立

【現代漢語翻譯】 現代漢語譯本：『以何種行為可以達到對信脫門（Xintuomen，相信解脫之門）的理解？』

佛告訴文殊（Wenshu，Manjusri）：『菩薩如果想學習這部經典，就應當相信和理解虛空之門。』

文殊又問世尊（Shizun，世尊）：『什麼是虛空？』

佛告訴文殊：『所謂的虛空，就是指虛無，沒有塵垢污染，沒有嗔恚傷害之心，也不會忽然而忘。一切諸法也是如此，沒有污染，沒有傷害，也沒有忽然而忘。猶如虛空，不能成就佈施，不具備持戒、忍辱、精進、一心、智慧，永遠無法達到。像這樣，文殊！一切諸法不能成就佈施、持戒、忍辱、精進、禪定、智慧。猶如虛空，因此沒有解脫也沒有去除，一切諸法也是如此，沒有解脫也沒有去除。猶如虛空，有所行持的人沒有造作和證悟，一切諸法也是如此，沒有行持也沒有證悟。猶如虛空，沒有黑暗也沒有光明，諸法也是如此，沒有黑暗也沒有光明。猶如虛空，空曠無邊無法捉摸，諸法也是如此，普遍沒有邊際無法捉摸。猶如虛空，沒有正路，也沒有邪徑，諸法也是如此，沒有路也沒有徑，也沒有邪正。猶如虛空，不建立身形，遠離各種煩惱的行為，不學習聲聞乘（Shengwen cheng，the vehicle of the Hearers），不立志于緣覺乘（Yuanjue cheng，the vehicle of the Pratyekabuddhas），不執著于諸佛的無上大乘（Dasheng，Mahayana），諸法也是如此，不學習聲聞乘、緣覺乘、大乘。猶如虛空，沒有思想沒有分別，諸法也是如此，沒有妄想也沒有分別。猶如虛空，沒有舉起、沒有放下、沒有前進、沒有懈怠，諸法也是如此，沒有前進、沒有懈怠。猶如虛空，沒有應答、沒有不應答、沒有成雙、沒有單獨，諸法也是如此，沒有應答、沒有不應答，也沒有成雙、沒有單獨。猶如虛空，普遍照耀眾生，沒有能夠用塵垢污染使之不凈的，諸法也是如此，直至滅度永遠沒有塵垢污染。因此，不可滅除，沒有能夠移走的，猶如虛空，沒有所建立。』

【English Translation】 English version: 'By what actions can one attain understanding of the gate of faith and liberation (Xintuomen)?'

The Buddha said to Manjusri (Wenshu): 'If a Bodhisattva wishes to study this sutra, then they should believe in and understand the gate of emptiness.'

Manjusri then asked the World Honored One (Shizun): 'What is emptiness?'

The Buddha told Manjusri: 'What is called emptiness refers to voidness, without dust or defilement, without malice or harm, and without forgetfulness. All dharmas are also like this, without defilement, without harm, and without forgetfulness. Like emptiness, it does not accomplish giving, does not possess morality, patience, diligence, concentration, or wisdom, and can never be reached. Thus, Manjusri! All dharmas do not accomplish giving, morality, patience, diligence, tranquility, or wisdom. Like emptiness, therefore there is no liberation and no removal, all dharmas are also like this, no liberation and no removal. Like emptiness, those who practice do not create or realize, all dharmas are also like this, there is no practice and no realization. Like emptiness, there is no darkness and no light, all dharmas are like this, no darkness and no light. Like emptiness, vast and boundless, impossible to grasp, all dharmas are like this, universally without limit, impossible to grasp. Like emptiness, there is no right path, and no wrong path, all dharmas are like this, no path and no way, no right and no wrong. Like emptiness, it does not establish a body, is apart from the actions of outflows, does not study the Hearer Vehicle (Shengwen cheng), does not aspire to the Pratyekabuddha Vehicle (Yuanjue cheng), does not cling to the unsurpassed Great Vehicle (Dasheng) of all Buddhas, all dharmas are like this, does not study the Hearer Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle. Like emptiness, there is no thought and no discrimination, all dharmas are like this, no delusion and no discrimination. Like emptiness, no lifting up, no putting down, no advancing, no laziness, all dharmas are like this, no advancing, no laziness. Like emptiness, no responding, no not responding, no pair, no single, all dharmas are like this, no responding, no not responding, no pair, no single. Like emptiness, universally illuminating sentient beings, no one can defile it with dust and make it impure, all dharmas are like this, until extinction, there is no dust or defilement. Therefore, it cannot be extinguished, no one can move it, like emptiness, nothing is established.'

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亦無所住，不動不搖無處所故。」

佛告文殊：「菩薩大士解諸眾生無有住處，不當觀察見有處所，逮致本際，不動、不搖、無住、無不住。」

佛言：「如是，文殊師利！彼法自然，其欲得見如來至真，則為邪見；其邪見者，求入正見；其正見者是為泥洹，非大德果無大功勛；其至泥洹非大德果、無功勛已，則世眾祐；其世眾祐，則于眾祐無所希望；其于眾祐無希望已，即能具足虛靜之慧；已具靜慧則能速成無所從生法忍。」

時彼眾會六十比丘，皆懷甚慢各心念言：「今者如來頒宣冥路迷惑之訓，諸外邪學悉有是辭，何以為行？曏者世尊復演此教，亦如弗蘭迦葉、摩訶離瞿耶樓、阿夷帝基耶！今離披休迦旃先、比盧持、尼揵子等，悉說此言。何因如來亦演斯辭，有何殊別？云何則之？所當遵修以何為業？」

爾時，世尊知諸比丘六十人等懷甚慢者心之所念，尋時即告文殊師利：「佛為如來、至真、正覺，頒宣經典，亦與外道異學俱同等無差特，又外異學不能分別如來說法義之所歸。」

六十比丘適聞此言，益懷憂戚意不歡悅，甚不欽樂講是經義，即從座起，無何而去。

文殊師利告諸比丘：「諸賢者等！欲何所湊？」

時諸比丘報文殊曰：「吾等不解是法所說，為何

【現代漢語翻譯】 現代漢語譯本：『也沒有任何的住所，因為不動不搖，沒有固定的處所。』

佛告訴文殊（Manjusri，菩薩名）: 『菩薩大士理解一切眾生都沒有固定的住所，不應當觀察並認為有固定的處所，達到事物本來的狀態，不動、不搖、無住、也無不住。』

佛說：『是的，文殊師利（Manjusri）！法本就是自然而然的，如果想要以有形的方式見到如來至真之身，那就是邪見；從邪見轉為尋求正見；擁有正見就是涅槃（Nirvana，佛教術語，指解脫的狀態），不是沒有大德之人能夠獲得的果實，也不是沒有大功勛之人能夠達到的；達到涅槃不是沒有大德之人能夠獲得的果實，也不是沒有功勛之人能夠達到的，這樣的人會受到世人的庇佑；受到世人庇佑的人，對於世人的庇佑不會有所希望；對於世人的庇佑沒有希望之後，就能具足虛靜的智慧；已經具足靜慧就能迅速成就無所從生的法忍。』

當時，在場的六十位比丘（Bhikkhu，佛教出家男子）都懷著很大的傲慢，各自心中想著：『現在如來頒佈這些關於冥路的迷惑之訓，各種外道邪學都有這些說法，這有什麼可修行的？之前世尊也宣講過這些教義，和弗蘭迦葉（Purana Kassapa）、摩訶離瞿耶樓（Makkhali Gosala）、阿夷帝基耶（Ajita Kesakambali）一樣！現在離披休迦旃先（Pakudha Kaccayana）、比盧持（Sanjaya Belatthiputta）、尼揵子（Nigantha Nataputta）等，都說這些話。為什麼如來也宣講這些話，有什麼區別？應該怎樣做？應當遵循什麼，以什麼為事業？』

這時，世尊知道這六十位懷有傲慢的比丘心中所想，立刻告訴文殊師利（Manjusri）：『佛作為如來、至真、正覺，頒佈的經典，和外道異學雖然有相同之處，但外道異學不能分辨如來說法的真正含義。』

這六十位比丘聽到這些話，更加憂愁，心中不悅，很不樂意聽講這些經義，就從座位上站起來，離開了。

文殊師利（Manjusri）對比丘們說：『各位賢者！想要去哪裡？』

這時，比丘們回答文殊（Manjusri）說：『我們不理解這部經所說的內容，為什麼還要留在這裡？』

【English Translation】 English version: 『Also, there is no abiding place, because it is unmoving, unshakable, and without a fixed location.』

The Buddha told Manjusri (Manjusri, name of a Bodhisattva): 『A Bodhisattva Mahasattva understands that all sentient beings have no fixed abode, and should not observe and think there is a fixed place, attaining the original state of things, unmoving, unshakable, without abiding, and also without non-abiding.』

The Buddha said: 『So it is, Manjusri! The Dharma is natural. If one desires to see the Tathagata's (Tathagata, an epithet of the Buddha) true form in a tangible way, that is a wrong view. Turning from wrong views to seeking right views; having right views is Nirvana (Nirvana, a Buddhist term referring to the state of liberation), not a fruit that can be obtained without great virtue, nor can it be achieved without great merit. Reaching Nirvana is not a fruit that can be obtained without great virtue, nor can it be achieved without merit. Such a person will be blessed by the world. One who is blessed by the world will have no hope for the blessings of the world. After having no hope for the blessings of the world, one can fully possess the wisdom of emptiness and tranquility. Having already possessed tranquil wisdom, one can quickly achieve the Dharma-kshanti (Dharma-kshanti, acceptance of the truth of Dharma) of non-origination.』

At that time, the sixty Bhikkhus (Bhikkhu, a Buddhist monk) in the assembly all harbored great arrogance, each thinking in their hearts: 『Now the Tathagata is promulgating these confusing teachings about the path of darkness. All the heretical teachings of external paths have these sayings. What is there to practice? Previously, the World Honored One also expounded these teachings, just like Purana Kassapa (Purana Kassapa), Makkhali Gosala (Makkhali Gosala), and Ajita Kesakambali (Ajita Kesakambali)! Now Pakudha Kaccayana (Pakudha Kaccayana), Sanjaya Belatthiputta (Sanjaya Belatthiputta), Nigantha Nataputta (Nigantha Nataputta), etc., all say these words. Why does the Tathagata also expound these words? What is the difference? What should we do? What should we follow and what should we take as our career?』

At this time, the World Honored One knew what these sixty arrogant Bhikkhus were thinking in their hearts, and immediately told Manjusri (Manjusri): 『The Buddha, as the Tathagata, the Perfectly Enlightened One, promulgates the Sutras, which, although having similarities with external paths and heretical teachings, the external paths and heretical teachings cannot distinguish the true meaning of the Buddha's teachings.』

When these sixty Bhikkhus heard these words, they became even more worried, unhappy in their hearts, and unwilling to listen to the meaning of these Sutras. They stood up from their seats and left.

Manjusri (Manjusri) said to the Bhikkhus: 『Virtuous ones! Where do you want to go?』

At this time, the Bhikkhus replied to Manjusri (Manjusri): 『We do not understand what this Sutra is saying, why should we stay here?』

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所歸？」

時舍利弗告諸比丘：「諸賢者等！斯義善哉！當以此事重白其意。且待須臾，我當啟問如來至真，何故說此？」時諸比丘聞舍利弗宣如是教，還復故座。

時舍利弗則前問佛：「何故如來頒宣此言，令諸比丘皆懷猶豫？唯愿世尊，加哀垂恩為決結網。」

彼時，世尊告舍利弗：「于意云何？其有比丘漏盡意解無餘結縛，聞此言教，寧懷狐疑心怖懅乎？」

答曰：「不也。世尊！已見諦者奉比丘行，於一切音諸所言辭，不恐不怖亦不懷懅，何況比丘漏盡意解無餘結縛懷疑恐也。」

佛告舍利弗：「或有愚人意塞沉冥，于未曾有法，而懷妄想逮虛空行。」

時舍利弗復問佛言：「唯愿大聖！發遣斯教章句所趣，令諸會者蠲除沉吟，心中坦然。」

佛告舍利弗：「其有夢中見如來者，為寧審見真人形乎？如來謂此夢中所睹則非真實，不為堅要，皆因思想、計所思想、審無有想。無合會想，無所有已，則解如來無所分別想、無審諦想、不懷想想。無合會想，無所有，則解一切眾生萬物皆為虛妄，不見真實，便能曉了諸法迷惑顛倒放逸。已能曉了諸法迷惑，是故如來具足宣暢迷惑邪見。已能分別一切諸法，皆為邪見，則不復隨迷惑邪疑六十二見。是為，舍利弗！若有欲觀

【現代漢語翻譯】 現代漢語譯本：『最終歸宿是什麼？』

當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）告訴各位比丘（bhiksu，佛教出家男眾）說：『各位賢者！這個問題的意義很好！我們應當再次請教佛陀，詢問他的真意。請稍等片刻，我將請問如來至真（Tathagata，如來是佛的稱號之一），他為何要這樣說？』當時，各位比丘聽到舍利弗宣講這樣的教誨，便回到原來的座位。

當時，舍利弗便走到佛前，問道：『如來為何頒佈這樣的言論，讓各位比丘都心懷猶豫？唯愿世尊（World-Honored One，對佛的尊稱），慈悲憐憫，為我們解開這個疑惑。』

那時，世尊告訴舍利弗：『你認為如何？如果有比丘已經斷盡煩惱，心意解脫，沒有任何束縛，聽到這些言教，會心懷狐疑、恐懼嗎？』

舍利弗回答說：『不會的，世尊！已經證悟真理的人，奉行比丘的修行，對於一切聲音和言辭，都不會恐懼害怕，更何況是已經斷盡煩惱，心意解脫，沒有任何束縛的比丘，又怎麼會懷疑恐懼呢？』

佛陀告訴舍利弗：『有些人愚昧無知，心意閉塞，對於從未有過的法，卻懷有虛妄的想像，追求虛空的行為。』

當時，舍利弗再次問佛陀：『唯愿大聖（Great Sage，對佛的尊稱）！闡明這個教誨的章句所指向的意義，讓各位聽眾消除疑慮，心中坦然。』

佛陀告訴舍利弗：『如果在夢中見到如來，那能算是真正見到如來的真實形貌嗎？如來說，夢中所見並非真實，不可靠，都是因為思想、計較所產生的。審視一下，其實並沒有任何實在的念想。沒有聚合的念想，一無所有之後，就能理解如來沒有分別的念想，沒有審視真諦的念想，不懷有任何念想。沒有聚合的念想，一無所有，就能理解一切眾生萬物都是虛妄的，並非真實，從而能夠明白諸法的迷惑、顛倒和放逸。已經能夠明白諸法的迷惑，所以如來才詳盡地宣說迷惑和邪見。已經能夠分辨一切諸法都是邪見，就不會再隨順迷惑、邪疑和六十二種邪見。因此，舍利弗！如果有人想要觀察』

【English Translation】 English version: 『Where does it ultimately lead?』

Then Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the bhiksus (bhiksu, Buddhist monks): 『Virtuous ones! This question is excellent! We should ask the Buddha again about its meaning. Please wait a moment, I will ask the Tathagata (Tathagata, one of the titles of the Buddha) about the true meaning, why did he say this?』 Then the bhiksus, hearing Sariputra's teaching, returned to their original seats.

Then Sariputra went before the Buddha and asked: 『Why does the Tathagata proclaim these words, causing all the bhiksus to be hesitant? May the World-Honored One (World-Honored One, a respectful title for the Buddha) have compassion and mercy, and resolve this entanglement for us.』

At that time, the World-Honored One said to Sariputra: 『What do you think? If a bhiksu has exhausted all defilements, his mind is liberated, and he has no remaining bonds, would he be doubtful or fearful upon hearing these teachings?』

Sariputra replied: 『No, World-Honored One! One who has seen the truth and practices the bhiksu's path is neither fearful nor afraid of all sounds and words, let alone a bhiksu who has exhausted all defilements, his mind is liberated, and he has no remaining bonds, how could he doubt or fear?』

The Buddha said to Sariputra: 『Some foolish people are ignorant and their minds are blocked. They have vain imaginations about things that have never existed and pursue empty actions.』

Then Sariputra asked the Buddha again: 『May the Great Sage (Great Sage, a respectful title for the Buddha) explain the meaning of these teachings, so that all those present may dispel their doubts and feel at ease in their hearts.』

The Buddha said to Sariputra: 『If one sees the Tathagata in a dream, can it be considered a true sighting of the Tathagata's real form? The Tathagata says that what is seen in a dream is not real, it is not reliable, it is all caused by thoughts and calculations. Upon examination, there are actually no real thoughts. Without the thought of aggregation, after having nothing, one can understand that the Tathagata has no discriminating thoughts, no thoughts of examining the truth, and no thoughts at all. Without the thought of aggregation, after having nothing, one can understand that all beings and things are illusory and not real, and thus be able to understand the delusions, inversions, and laxity of all dharmas. Having understood the delusions of all dharmas, the Tathagata fully expounds on delusions and wrong views. Having been able to distinguish that all dharmas are wrong views, one will no longer follow delusions, wrong doubts, and the sixty-two wrong views. Therefore, Sariputra! If someone wants to observe』

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如來至真則墮邪見。是故，舍利弗！如來說此。若有欲觀如來身者則墮邪見；除見聞想為觀如來，乃無邪見。」

時舍利弗復問佛言：「何謂，世尊！其邪見者令入正見？」

佛告舍利弗：「一切愚戇凡夫之士，諸所妄想念應不應，所可發起立在處所，則於此事而不信之，無所建立精進懈怠無雙無只，起自見身我人壽命，依猗計吾而貪著我，曉了分別。如此色像見聞念知，喜樂所說悉無所有，如是所有審無所有，是為所生、是為無所生，是為虛妄、是真實，言皆無所有。其虛妄者則當知之，為無疇匹無像之謂，以無疇匹則成邪見。」

佛為舍利弗：「其如是像，見諸虛妄了不以惑，是謂邪見，則與外道邪見俱同。以是之故。舍利弗！知其墮邪見，緣致正見。」

舍利弗復問佛言：「何謂正見施與彼者，其福不大功勛不遠？」

佛告舍利弗：「假使有人如是像施，施彼眾祐則成無為親近無為。其無為者，無有少福無大功勛，無小名稱亦不大稱。所以者何？其無為者皆離一切功勛之報，無有處所。」

時舍利弗復問佛言：「如來至真云何講說無為而無處所？本嘆無為，最為奇特功勛無限。」

佛告舍利弗：「愚騃凡夫眾行茂盛，計有吾我及人壽命，如來故為咨嗟無為功勛無量

【現代漢語翻譯】 現代漢語譯本：如果認為如來是真實存在的，那就落入了邪見。因此，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來說此，若有人想要以有形之身來觀察如來，就會落入邪見；只有捨棄見聞思念，才能真正地觀察如來，這樣才不會產生邪見。

當時，舍利弗又問佛陀：『世尊（Bhagavān，佛陀的尊稱）！什麼樣的邪見才能轉變為正見呢？』

佛陀告訴舍利弗：『一切愚昧無知的凡夫俗子，他們的妄想念頭，無論是應該想的還是不應該想的，以及他們所發起和執著的一切，他們都不相信這些是虛妄的，他們沒有建立起精進和懈怠的對立，沒有獨一無二的見解，而是生起對自身、我、人、壽命的執著，依靠並執著于「我」，進行分別。他們認為所見的色相、聽聞的聲音、思念的想法、知曉的事物，以及喜樂的言說都是真實存在的，但實際上這些都是空無所有的。他們認為這些是生起的，也是沒有生起的；是虛妄的，也是真實的，但實際上一切言說都是空無所有的。他們應該認識到，這種虛妄是無法比擬、沒有形象的，而執著于這種無法比擬的虛妄，就會形成邪見。』

佛陀對舍利弗說：『如果對於這些虛妄之相，能夠清楚地認識到而不被迷惑，這就是邪見，與外道的邪見相同。因此，舍利弗！要知道，正是因為墮入邪見，才能最終獲得正見。』

舍利弗又問佛陀：『什麼樣的正見，其施捨所獲得的福報不大，功德也不長遠呢？』

佛陀告訴舍利弗：『如果有人以這樣的想法進行佈施，認為佈施可以獲得眾多的庇佑，從而成就無為，親近無為。這種無為，沒有少許的福報，也沒有大的功德，沒有小的名聲，也沒有大的名聲。為什麼呢？因為這種無為已經脫離了一切功德回報，沒有任何處所可以執著。』

當時，舍利弗又問佛陀：『如來至真，為什麼講說無為而無處所呢？您原本讚歎無為，認為它是最奇特、功德無限的。』

佛陀告訴舍利弗：『愚昧無知的凡夫俗子，他們的行為繁多而旺盛，執著于有「我」以及人、壽命的存在，所以如來才讚歎無為，認為它的功德是無限的。』

【English Translation】 English version: If one considers the Tathāgata (如來，one of the titles of a Buddha, meaning 'the one who has thus gone' or 'the one who has thus come') to be truly existent, then one falls into wrong views. Therefore, Śāriputra (舍利弗，one of the Buddha's chief disciples, known for his wisdom)! The Tathāgata speaks thus: if anyone desires to observe the body of the Tathāgata, they will fall into wrong views; only by abandoning seeing, hearing, thinking, and conceiving can one truly observe the Tathāgata, and thus be free from wrong views.

Then Śāriputra asked the Buddha: 'What kind of wrong views, World-Honored One (世尊，Bhagavān, a title of respect for the Buddha), can lead to right views?'

The Buddha told Śāriputra: 'All ignorant and foolish ordinary people, with their deluded thoughts, whether they should be thinking them or not, and all that they initiate and cling to, they do not believe that these are illusory. They do not establish the opposition between diligence and laziness, they have no unique views, but instead, they give rise to attachment to self, to 'I', to person, to lifespan, relying on and clinging to 'me', making distinctions. They believe that the forms they see, the sounds they hear, the thoughts they think, the things they know, and the joyful words they speak are all truly existent, but in reality, they are all empty and without substance. They believe that these are arising and also not arising; that they are illusory and also real, but in reality, all words are empty and without substance. They should recognize that this illusion is incomparable and without form, and clinging to this incomparable illusion will form wrong views.'

The Buddha said to Śāriputra: 'If one can clearly recognize these illusory forms without being deluded by them, this is wrong view, and it is the same as the wrong views of the non-Buddhists. Therefore, Śāriputra! Know that it is because of falling into wrong views that one can ultimately attain right views.'

Śāriputra again asked the Buddha: 'What kind of right view, when giving alms, does not result in great merit or far-reaching virtue?'

The Buddha told Śāriputra: 'If someone gives alms with the thought that giving alms will bring many blessings, thereby achieving non-action and drawing near to non-action, this non-action has neither small merit nor great virtue, neither small fame nor great fame. Why? Because this non-action has already detached from all meritorious rewards, and there is no place to cling to.'

Then Śāriputra again asked the Buddha: 'The Tathāgata is truly real, why do you speak of non-action as having no place? You originally praised non-action as being the most unique and having limitless merit.'

The Buddha told Śāriputra: 'Ignorant and foolish ordinary people, their actions are numerous and flourishing, clinging to the existence of 'I' and to person and lifespan, therefore the Tathāgata praises non-action, considering its merit to be limitless.'

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顯其處所；欲令眾人斷終始患，故嘆殊特。又，舍利弗！當察賢聖，非賢非聖亦非眾祐，當作斯觀成就賢聖。離欲眾祐猶如農夫，隨其所種各得其類，反依穀苗，或生荊棘草穢之瑕。于舍利弗所志云何？為是農夫所報實乎？本種荊棘草穢瑕耶？」

舍利弗答曰：「不也。世尊！」

佛言：「如是。舍利弗！設如農夫下種于地，依猗於此誕生荊棘，地之荒穢[(陋-(阿-可))-丙+茞]變為䓗。如是，舍利弗！施於賢聖欲立功德不能歡悅，此非好種不成為果將無所獲。若不建立無為之田，則當知之生死果報。是故，舍利弗！欲致平等，是等無為則非大福、非大功勛。」

時舍利弗復問佛言：「唯然。世尊！何修無為，非有大福、非大功勛？佈施斯等其福，云何在世眾祐？」

佛告舍利弗：「假使不懷小福之想、無大福想，是為種殖眾祐之德。已能種殖眾祐之德，明靡不曜不受果報，是則無上世間諸類之大眾祐。若，舍利弗！建此施者無盡德田，不受其華不獲其實。以是之故，如此施者，非有大福非大功勛，是世眾祐不受果報。」

舍利弗復問佛言：「云何？世尊！為施眾祐入于眾祐，無受果報乎？」

佛言：「于舍利弗所志云何？所施眾祐依于無為，又計其法有報應乎？」

【現代漢語翻譯】 現代漢語譯本：顯現賢聖的處所；想要讓眾人斷除生死輪迴的憂患，所以讚歎賢聖的殊勝特別。又，舍利弗（佛陀的弟子）！應當觀察賢聖，非賢非聖也不是大眾的福田，應當這樣觀察才能成就賢聖。遠離慾望的福田就像農夫，隨著他所播種的，各自得到相應的種類，反而依賴穀苗，或者生長荊棘雜草的瑕疵。在舍利弗你看來怎麼樣？這是農夫所期望的果實嗎？還是原本就播種了荊棘雜草的瑕疵呢？」

舍利弗回答說：「不是的。世尊（對佛陀的尊稱）！」

佛說：「是的。舍利弗！假設農夫把種子播種在田地裡，依靠它生長出荊棘，土地的荒蕪變為茂盛。這樣，舍利弗！佈施給賢聖想要建立功德卻不能歡喜，這不是好的種子，不能成為果實，將一無所獲。如果不建立無為的田地，那麼應當知道這是生死輪迴的果報。所以，舍利弗！想要達到平等，這種平等無為就不是大的福報、不是大的功勛。」

當時舍利弗又問佛說：「是的。世尊！什麼叫做修無為，卻不是大的福報、不是大的功勛？佈施給這些大眾的福田，他們的福報，怎麼樣才能在世間利益大眾呢？」

佛告訴舍利弗：「假使不懷有小福的想法、沒有大福的想法，這就是種植大眾福田的功德。已經能夠種植大眾福田的功德，光明照耀沒有不接受果報的，這就是無上世間各類的大眾福田。如果，舍利弗！建立這種施捨者無盡功德的田地，不接受它的花朵，不獲得它的果實。因為這個緣故，像這樣的施捨者，不是有大的福報，不是大的功勛，是世間大眾的福田，不接受果報。」

舍利弗又問佛說：「怎麼樣？世尊！爲了佈施大眾福田而進入大眾福田，卻沒有接受果報嗎？」

佛說：「在舍利弗你看來怎麼樣？所佈施的大眾福田依靠無為，又認為這種法有報應嗎？」

【English Translation】 English version: Manifesting the place of the worthy and the holy; desiring to cause all beings to sever the suffering of beginning and end, therefore praising their uniqueness and specialness. Furthermore, Shariputra (a disciple of the Buddha)! You should observe the worthy and the holy; those who are neither worthy nor holy are also not fields of merit for the masses. You should contemplate in this way to achieve worthiness and holiness. Fields of merit that are free from desire are like farmers, each obtaining their respective kind according to what they sow, but instead relying on grain seedlings, or growing thorns and weeds. What do you think, Shariputra? Is this the fruit that the farmer desires? Or was it originally sown with the flaws of thorns and weeds?'

Shariputra replied, 'No, World Honored One (a title for the Buddha)!'

The Buddha said, 'So it is, Shariputra! Suppose a farmer sows seeds in the ground, relying on it to grow thorns, and the barrenness of the land becomes lush. Thus, Shariputra! Giving to the worthy and the holy, desiring to establish merit but unable to rejoice, this is not a good seed, unable to become fruit, and will gain nothing. If one does not establish a field of non-action, then one should know that this is the karmic retribution of birth and death. Therefore, Shariputra! Desiring to attain equality, this equality of non-action is neither great fortune nor great merit.'

At that time, Shariputra again asked the Buddha, 'Indeed, World Honored One! What is meant by cultivating non-action, yet it is not great fortune nor great merit? Giving to these fields of merit for the masses, how can their merit benefit the masses in the world?'

The Buddha told Shariputra, 'Suppose one does not harbor thoughts of small fortune, nor thoughts of great fortune, this is planting the virtue of fields of merit for the masses. Having already been able to plant the virtue of fields of merit for the masses, the light shines without failing to receive karmic retribution, this is the supreme field of merit for the masses of all kinds in the world. If, Shariputra! One establishes this field of endless merit for the giver, not receiving its flowers, not obtaining its fruits. Because of this reason, such a giver is neither of great fortune nor great merit, but is a field of merit for the masses of the world, not receiving karmic retribution.'

Shariputra again asked the Buddha, 'How is it, World Honored One! That for the sake of giving to the fields of merit for the masses, one enters into the fields of merit for the masses, yet does not receive karmic retribution?'

The Buddha said, 'What do you think, Shariputra? That the fields of merit for the masses that are given rely on non-action, and yet you consider that this Dharma has karmic retribution?'

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舍利弗白佛：「無也。世尊！其以無為施於眾祐，不受報應則無果證，其無為者則無所求，賢聖之士亦無所望。」

時佛贊曰：「善哉，善哉！舍利弗！誠如所云在世眾祐也。假使有人施此眾祐，則無希望。」

時舍利弗復問佛言：「云何？世尊！有所施者而無報應，具足空慧。」

佛告舍利弗：「其能曉了一切諸法悉自然者，彼義為實？為是虛耶！」

白世尊曰：「其能曉了諸法自然，則能分別自然如幻；其能曉了諸法如幻，彼應虛無了虛無慧。所以者何？一切諸法自然如幻，是佛所說其如幻者，彼謂虛無虛無之慧。是故，世尊！曉了諸法自然如幻。所以者何？計于彼法不有所成，亦無所獲。」

佛言：「善哉，善哉！舍利弗！如汝所云。假使有法實有處所，有所有者念行真諦，則不復知眾生滅度無為之義，用一切法虛無無諦而無真實。以是之故，開化度脫如江沙等五趣眾生令得滅度，眾生之類而無損減，悉由眾生因虛無出也。如是，舍利弗！何以故，眾生所想虛無？其所思想無所逮得，是故名曰具虛無慧。因此所學用施眾祐，無報應果，具虛無慧也。」

時舍利弗復問佛言：「云何具足虛無之慧？以是之故，能疾逮成無所從生法忍？」

佛言：「其于虛無而不

【現代漢語翻譯】 現代漢語譯本 舍利弗對佛說：『不是這樣的，世尊！如果以「無為」施予大眾福祐，因為沒有接受報應，所以就沒有果證；而「無為」之人則無所求，賢聖之士也沒有任何期望。』 這時，佛讚歎說：『好啊，好啊！舍利弗！正如你所說，在世間的福祐也是如此。假使有人佈施這些福祐，就不會有所希望。』 這時，舍利弗又問佛說：『為什麼呢？世尊！有的佈施沒有報應，卻能具足空慧（sunyata-jnana）。』 佛告訴舍利弗：『如果能夠明白一切諸法都是自然而然的，那麼這個道理是真實的，還是虛假的呢？』 舍利弗對世尊說：『如果能夠明白諸法是自然而然的，就能分辨自然如幻象；如果能夠明白諸法如幻象，就應該通達虛無，具有虛無的智慧。為什麼這麼說呢？一切諸法自然如幻象，這是佛所說的，如同幻象一樣，那就是虛無，是虛無的智慧。因此，世尊！通達諸法自然如幻象。為什麼這麼說呢？因為計較這些法，不會有所成就，也不會有所獲得。』 佛說：『好啊，好啊！舍利弗！正如你所說。假使有法真實存在於某個地方，有所有者執著于念行真諦（satya），那麼就不再知道眾生滅度無為的意義，因為一切法都是虛無而沒有真實的。因此，開化度脫如恒河沙一樣多的五道眾生，使他們得到滅度，眾生的數量卻沒有減少，完全是因為眾生從虛無中產生。就是這樣，舍利弗！為什麼呢？因為眾生所想的都是虛無，他們所思想的沒有可以把握的，所以叫做具有虛無的智慧。因此所學用來佈施大眾福祐，沒有報應果，是具有虛無的智慧。』 這時，舍利弗又問佛說：『如何才能具足虛無的智慧？因此，才能迅速證得無所從生的法忍（anutpattika-dharma-ksanti）？』 佛說：『如果對於虛無而不...

【English Translation】 English version Sariputra (Sariputra) said to the Buddha: 'No, World Honored One! If one bestows 'non-action' (wu-wei) upon the multitude of blessings, there will be no fruit of reward because there is no acceptance of retribution; and those who are 'non-acting' have no desires, and the virtuous and noble ones have no expectations either.' Then the Buddha praised, 'Excellent, excellent! Sariputra! Just as you said, the blessings in the world are like this. If someone bestows these blessings, they will have no expectations.' Then Sariputra again asked the Buddha, 'Why is it, World Honored One, that some giving has no retribution, yet it is complete with emptiness-wisdom (sunyata-jnana)?' The Buddha told Sariputra, 'If one can understand that all dharmas (phenomena) are natural, is that principle real or false?' Sariputra said to the World Honored One, 'If one can understand that dharmas are natural, then one can distinguish that nature is like an illusion; if one can understand that dharmas are like an illusion, then one should comprehend emptiness and possess the wisdom of emptiness. Why is this so? All dharmas are naturally like illusions, which is what the Buddha said, like illusions, that is emptiness, the wisdom of emptiness. Therefore, World Honored One! Understand that dharmas are naturally like illusions. Why is this so? Because calculating on those dharmas, nothing will be accomplished, and nothing will be gained.' The Buddha said, 'Excellent, excellent! Sariputra! Just as you said. If there were a dharma that truly existed in a certain place, and if those who possess it were attached to the practice of truth (satya), then they would no longer know the meaning of the extinction and non-action of sentient beings, because all dharmas are empty and without truth. Therefore, enlightening and delivering as many sentient beings in the five realms (gati) as there are sands in the Ganges River, enabling them to attain extinction, yet the number of sentient beings is not diminished, entirely because sentient beings arise from emptiness. That is how it is, Sariputra! Why is this so? Because what sentient beings think of is emptiness, and what they contemplate cannot be grasped, therefore it is called possessing the wisdom of emptiness. Therefore, what is learned is used to bestow blessings upon the multitude, without the fruit of retribution, possessing the wisdom of emptiness.' Then Sariputra again asked the Buddha, 'How can one be complete with the wisdom of emptiness? Therefore, how can one quickly attain the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti)?' The Buddha said, 'If one does not...

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造證，是則名曰具虛無慧。又，舍利弗！何謂虛無？知身虛無，我人壽命亦復虛無；見於斷滅而計有常，眾事牽連亦復虛無；佛法聖眾無為之想，療治心意諸念思想，心所游逸皆悉虛無故。舍利弗！其能咨受如是像比，當了斯慧以至解脫。此，舍利弗！具虛無慧分別若斯，則能疾逮無所從生法忍。」說是語時，四萬菩薩尋時皆逮無所從生法忍。時六千人發大道意，三萬六千天子值遇慧時當近道跡。

其六十比丘懷甚慢者，漏盡意解至無起余，異口同音而俱舉聲，白佛言：「我等，世尊！從今以往，奉六師教而因出家，佛非我師、不奉受法、不歸聖眾；從今以往，悉無所作亦無報應，不興重釁亦無惡趣。」

一切眾會聞說斯義，無央數人皆悉驚愕，不知云何？各心念言：「斯等比丘將求迷惑，遠佛違法，舍于禁戒就外異學，所以如是今演此辭。」

時舍利弗知諸眾會心之所念，即時告此諸比丘言：「仁等何故發於斯言：『吾等之身從今以往無佛世尊，因從異學出為沙門。』」

時諸比丘報舍利弗：「吾從今始敬事六師，一切所歸為一相耳，不猗六入，是以不見若干種佛，不想出家為沙門也。」

舍利弗復問：「何故諸賢復發此言：『從今日始不以佛為聖師。』」

諸比丘報曰：「

【現代漢語翻譯】 現代漢語譯本：

『造證』，這就被稱為具備虛無慧。還有，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！什麼是虛無？知道身體是虛無的，自我、他人、壽命也都是虛無的；見到斷滅卻認為有常，各種事情的牽連也都是虛無的；對於佛法、聖眾、無為的執著，療治心意的各種念頭和思想，心所放縱的一切，都是虛無的。舍利弗！能夠接受和學習這些譬喻，就能明白這種智慧，最終達到解脫。這就是舍利弗！具備虛無慧的分別就是這樣，就能迅速獲得無所從生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟）。」說完這些話的時候，四萬菩薩立刻獲得了無所從生法忍。當時有六千人發起了追求無上菩提的心，三萬六千天子在遇到這種智慧的時候，接近了證道的途徑。

那六十位懷有極大傲慢的比丘（bhikṣu，佛教出家男眾），斷盡了煩惱，心意解脫，不再有任何剩餘的執著，異口同聲地大聲對佛說：「我們，世尊（Bhagavan，佛陀的尊稱）！從今以後，信奉六師（佛教以外的六位外道導師）的教導而出家，佛不是我們的老師，不接受佛的教法，不歸依聖眾；從今以後，什麼也不做，也沒有任何報應，不造新的罪過，也不會墮入惡趣。」

所有在場的聽眾聽到這些話，無數的人都感到驚訝，不知道發生了什麼事？各自心裡想：「這些比丘將要尋求迷惑，遠離佛法，捨棄戒律而追隨外道，所以現在說出這樣的話。」

當時舍利弗知道所有聽眾心裡在想什麼，立刻告訴這些比丘說：「你們為什麼說這樣的話：『我們的身體從今以後不再以佛為世尊，而是因為追隨外道而出家為沙門（śrāmaṇa，出家修道者）。』」

這些比丘回答舍利弗說：「我們從今以後敬奉六師，一切都歸於一個『相』，不依賴六入（六根，即眼、耳、鼻、舌、身、意），因此看不到各種各樣的佛，也不想出家做沙門。」

舍利弗又問：「為什麼各位又說：『從今天開始不再以佛為聖師。』」

這些比丘回答說：

【English Translation】 English version:

『Creating evidence,』 this is called possessing the wisdom of emptiness. Furthermore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! What is emptiness? Knowing that the body is empty, self, others, and lifespan are also empty; seeing annihilation but considering it permanent, the entanglements of various matters are also empty; attachment to the Buddha's teachings, the Sangha (community of monks), and non-action, the various thoughts and ideas that heal the mind, and everything the mind indulges in, are all empty. Śāriputra! Those who can receive and learn such analogies will understand this wisdom and ultimately attain liberation. This, Śāriputra! The distinction of possessing the wisdom of emptiness is like this, and one can quickly attain the Anutpattika-dharma-kṣānti (the realization of the truth of the non-arising and non-ceasing of all dharmas).」 When these words were spoken, forty thousand Bodhisattvas immediately attained the Anutpattika-dharma-kṣānti. At that time, six thousand people aroused the mind seeking supreme Bodhi, and thirty-six thousand devas (celestial beings) approached the path to enlightenment when they encountered this wisdom.

The sixty Bhikṣus (Buddhist monks) who harbored great arrogance, having exhausted their defilements and attained liberation of mind, with no remaining attachments, unanimously and loudly said to the Buddha: 「We, Bhagavan (the Blessed One, an epithet of the Buddha)! From now on, we will follow the teachings of the six teachers (six non-Buddhist teachers) and become monks because of them. The Buddha is not our teacher, we do not accept the Buddha's teachings, and we do not take refuge in the Sangha; from now on, we will do nothing and have no retribution, we will not create new offenses, and we will not fall into evil realms.」

All those present who heard these words were astonished, not knowing what was happening? Each thought in their hearts: 「These Bhikṣus are going to seek delusion, distance themselves from the Buddha's teachings, abandon the precepts, and follow external heterodoxies, so they are now uttering such words.」

At that time, Śāriputra knew what all those present were thinking, and immediately said to these Bhikṣus: 「Why do you say such words: 『From now on, our bodies will no longer regard the Buddha as the Bhagavan, but will become Śrāmaṇas (ascetics) because of following external heterodoxies.』」

These Bhikṣus replied to Śāriputra: 「From now on, we will revere the six teachers, and everything returns to one 『aspect,』 not relying on the six entrances (the six sense organs, namely eye, ear, nose, tongue, body, and mind), therefore we do not see various Buddhas, and we do not want to become Śrāmaṇas.」

Śāriputra then asked: 「Why do you all say: 『From today onwards, we will no longer regard the Buddha as the holy teacher.』」

These Bhikṣus replied:

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從今日始，自在其地不在他鄉，自歸於己不歸他人，己為師主不用他師，是以故往不以佛為聖師。所以者何？其佛正覺不離吾我，其吾我者不離於佛。」

時舍利弗又復更問諸比丘：「眾賢者等！何故復言：『從今以往不啟受法、不歸聖眾。』」

比丘答曰：「不得諸法所可歸念，亦無合集，故不歸法眾。」

舍利弗復問諸比丘：「何故發言：『從今日往，無所造業亦無所作。』」

諸比丘曰：「從今日始曉了諸法一切無作，其無作者亦非不作。以是之故，從今以往無所造業。」

舍利弗應時復問：「仁等！何故曏者說言：『從今以往無有果報。』」

諸比丘答曰：「朋愚不解，故趣生死纏綿終始；吾等愚盡無緣無報，以是之故，從今以往無有果報。」

時舍利弗復問之曰：「仁等！何故復發此言：『從今以往無有殃釁。』」

諸比丘曰：「吾等曉了一切諸法皆寂滅度，吾等解了一切諸法無法無報，所以諸法無有果報，因是之故而發斯言：『從今已往無有殃釁。』」

時舍利弗復問言曰：「諸仁何故復發此言：『從今已往無有惡趣。』」

諸比丘曰：「吾等從今曉了一切諸法所趣，永無惡趣，其無開化無不開化，無律不律。以是之故，從今已往無有惡

【現代漢語翻譯】 現代漢語譯本：『從今天開始，安住于自身，不依賴其他地方；歸依于自身，不歸依他人；以自身為師，不以他人為師。因此，過去不以佛陀為聖師。為什麼呢？因為佛陀的正覺不離於我的本性，而我的本性也不離於佛陀。』

當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）又問各位比丘（bhikṣu，佛教出家男眾）：『各位賢者！為什麼又說：『從今以後不再尋求和接受佛法，不歸依僧團（saṃgha，佛教修行團體）』？』

比丘回答說：『因為找不到任何可以歸依和執念的法，也沒有任何可以聚集的僧團，所以不歸依僧團。』

舍利弗（Śāriputra）又問各位比丘（bhikṣu）：『為什麼說：『從今天開始，不再造作任何業，也不再做任何事』？』

各位比丘（bhikṣu）說：『從今天開始，我們已經明白一切諸法都是無作的，這種無作也不是什麼都不做。因此，從今天開始，我們不再造作任何業。』

舍利弗（Śāriputra）當時又問：『各位！為什麼剛才說：『從今以後沒有任何果報』？』

各位比丘（bhikṣu）回答說：『愚昧的人不明白，所以才會趣向生死輪迴，糾纏于開始和結束；我們已經斷盡了愚癡，沒有了因緣和果報，因此，從今以後沒有任何果報。』

當時，舍利弗（Śāriputra）又問他們說：『各位！為什麼又說：『從今以後沒有任何災禍』？』

各位比丘（bhikṣu）說：『我們已經明白一切諸法都是寂滅的，我們已經明白一切諸法既沒有法也沒有果報，所以諸法沒有果報，因此才說：『從今以後沒有任何災禍。』

當時，舍利弗（Śāriputra）又問說：『各位！為什麼又說：『從今以後沒有任何惡趣』？』

各位比丘（bhikṣu）說：『我們從今天開始明白一切諸法所趣向的，永遠沒有惡趣，沒有開化也沒有不開化，沒有戒律也沒有不戒律。因此，從今以後沒有任何惡趣。』

【English Translation】 English version: 'From this day forward, abide in one's own place, not in another; take refuge in oneself, not in others; take oneself as the teacher, not another teacher. Therefore, in the past, do not take the Buddha as the holy teacher. Why? Because the Buddha's perfect enlightenment is not separate from my own nature, and my own nature is not separate from the Buddha.'

At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) further asked the bhikṣus (Buddhist monks): 'Virtuous ones! Why do you say: 'From now on, we will no longer seek and receive the Dharma, nor take refuge in the Sangha (Buddhist monastic community)'?'

The bhikṣus replied: 'Because we cannot find any Dharma to take refuge in or cling to, nor is there any Sangha to gather with, therefore we do not take refuge in the Sangha.'

Śāriputra asked the bhikṣus again: 'Why do you say: 'From this day forward, we will no longer create any karma, nor do anything'?'

The bhikṣus said: 'From this day forward, we have understood that all dharmas are without action, and this non-action is not the same as doing nothing. Therefore, from this day forward, we will no longer create any karma.'

Śāriputra then asked: 'Good sirs! Why did you say earlier: 'From now on, there will be no karmic retribution'?'

The bhikṣus replied: 'The foolish do not understand, and therefore they go towards the cycle of birth and death, entangled in beginning and end; we have exhausted our foolishness, and there is no cause or retribution, therefore, from now on, there will be no karmic retribution.'

At that time, Śāriputra asked them again: 'Good sirs! Why do you say: 'From now on, there will be no misfortune'?'

The bhikṣus said: 'We have understood that all dharmas are extinguished into silence, we have understood that all dharmas have neither dharma nor retribution, so dharmas have no karmic retribution, therefore we say: 'From now on, there will be no misfortune.'

At that time, Śāriputra asked again: 'Good sirs! Why do you say: 'From now on, there will be no evil destinies'?'

The bhikṣus said: 'From this day forward, we have understood where all dharmas lead, and there will never be any evil destinies, there is no opening and no non-opening, no precepts and no non-precepts. Therefore, from this day forward, there will be no evil destinies.'

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趣，亦無不趣無律不律。」時諸比丘說如是比棄自大義，時彼聞者三千六百比丘，漏盡意解至無起余。

於是，世尊贊諸比丘曰：「善哉，善哉！其于諸法無所得者乃為真得。」

又問：「世尊！何謂於法有所逮得？」

佛告文殊：「所謂得者，謂逮無所從生法忍。」

文殊又問：「若有菩薩，欲樂逮得無所從生法忍，當云何學？如何建立？何謂奉行？」

佛時欲解：「文殊師利！學法無上，游一切智，諸通慧義，常當遵習無所從生法忍。」

佛爾時頌曰：

「欲慕學佛慧，　　一切學中尊， 　不受于諸法，　　亦復無所舍， 　法者無所得，　　亦不越成就。 　諸法無所有，　　愚者欲令有， 　欲為除此行，　　故為眾說法。 　反志樂所生，　　不信無所起， 　若能棄魔事，　　佛道尊無上。 　若以生愚冥，　　故不了此義， 　以興若干種，　　愚者見各異。 　其生無若干，　　一切為一相， 　佛者世明慧，　　為凡夫說之。 　用計吾我故，　　不能奉修道， 　念言當久如，　　滅盡于貪淫。 　遠離瞋愚冥，　　念吾無塵勞， 　無有而想有，　　斷滅于滅度。 　開化貪慾恚，　　故說寂然空， 　冥盡無所生，　　故嘆于泥洹。 　方便贊滅

【現代漢語翻譯】 現代漢語譯本 『趣，亦無不趣無律不律。』當時眾比丘這樣宣說貶低自己宗義的話，當時聽聞此言的三千六百位比丘，斷盡煩惱，心意解脫，達到不再生起煩惱的境界。

於是，世尊讚歎眾比丘說：『好啊，好啊！對於一切法沒有執著的人，才是真正有所得的人。』

又問：『世尊！什麼叫做對於法有所獲得？』

佛告訴文殊（Manjusri，菩薩名）：『所謂獲得，是指證得無所從來法忍。』

文殊又問：『如果有菩薩，想要證得無所從來法忍，應當如何學習？如何建立？什麼叫做奉行？』

佛當時想要解釋，說：『文殊師利（Manjusri，菩薩名）！學習佛法至高無上，遊歷一切智慧，通達一切智慧的意義，應當經常遵循修習無所從來法忍。』

佛當時以偈頌說：

『想要仰慕學習佛的智慧， 在一切學習中最為尊貴， 不執著于任何法， 也不捨棄任何法， 法是無所得的， 也不超越成就。 諸法本性空無所有， 愚昧的人卻想要讓它存在， 爲了消除這種行為， 所以才為眾生說法。 違背心意而樂於所生， 不相信無所生起， 如果能捨棄魔事， 佛道至尊無上。 如果因為生而愚昧昏暗， 所以不能瞭解這個道理， 因此興起各種各樣的見解， 愚昧的人所見各不相同。 其生本無種種差別， 一切都是同一體相， 佛是世間的明智者， 為凡夫解說這個道理。 因為計較吾我， 所以不能奉行修道， 心中想著應當多久， 才能滅盡貪慾。 遠離嗔恨愚昧昏暗， 想著我沒有塵世的煩惱， 本無所有卻妄想為有， 斷滅了斷滅的境界。 爲了開化貪慾嗔恚， 所以說寂靜空性， 煩惱滅盡無所生， 所以讚歎涅槃（Nirvana）。 方便讚歎滅度。』

【English Translation】 English version 『Interest, also without non-interest, without law, without non-law.』 At that time, the Bhikkhus spoke in this way, belittling their own doctrine. At that time, three thousand six hundred Bhikkhus who heard this, exhausted their outflows, their minds were liberated, and they reached the state of no further arising.

Then, the World Honored One praised the Bhikkhus, saying: 『Excellent, excellent! Those who have no attachment to all dharmas are the ones who truly attain something.』

He further asked: 『World Honored One! What is meant by attaining something in the Dharma?』

The Buddha told Manjusri (Manjusri, name of a Bodhisattva): 『What is called attainment means attaining the forbearance of the non-origination of dharmas.』

Manjusri further asked: 『If there is a Bodhisattva who desires to attain the forbearance of the non-origination of dharmas, how should they learn? How should they establish it? What is meant by practicing it?』

The Buddha then wished to explain, saying: 『Manjusri (Manjusri, name of a Bodhisattva)! Learning the Dharma is supreme, traversing all wisdom, understanding the meaning of all wisdom, one should always follow and practice the forbearance of the non-origination of dharmas.』

The Buddha then spoke in verse:

『Desiring to admire and learn the Buddha's wisdom, Among all learnings, it is the most honored, Not attached to any dharmas, Nor abandoning any dharmas, Dharma is without attainment, Nor does it transcend accomplishment. The nature of all dharmas is empty and without anything, Foolish people want to make it exist, In order to eliminate this behavior, Therefore, the Dharma is spoken for sentient beings. Going against one's will and delighting in what arises, Not believing in what does not arise, If one can abandon the deeds of Mara, The Buddha's path is supreme and unsurpassed. If one is foolish and ignorant because of birth, Therefore, one cannot understand this principle, Thus, various kinds of views arise, Foolish people see them differently. Its birth has no various differences, Everything is of the same form, The Buddha is the wise one of the world, Explaining this principle for ordinary people. Because of calculating self and ego, Therefore, one cannot practice the path, Thinking about how long it will take, To extinguish greed and lust. Away from anger, ignorance, and darkness, Thinking that I have no worldly afflictions, Having nothing, yet imagining having, Cutting off the realm of cessation. To enlighten greed and anger, Therefore, it is said that stillness is emptiness, Afflictions are extinguished and nothing arises, Therefore, Nirvana (Nirvana) is praised. Skillfully praising extinction.』

---

盡，　　離佛法甚遠， 　想施奉禁戒，　　若希望樂道， 　是不修佛教，　　為慕學思想。 　愚者或虛妄，　　不解虛無法， 　諸法一等想，　　及懷若干念。 　若曉了此法，　　諸法自然想， 　如人觀五指，　　得道然不難。 　道不離人遠，　　亦復不在近， 　精勤求妄相，　　以故離人遠。 　愚者行各異，　　展轉相求短， 　是人奉禁戒，　　此者兇犯惡， 　善施行正法，　　有為悉虛無。 　不復受神識，　　如幻無所見， 　無有奉戒相，　　亦復無犯惡， 　諸法因緣合，　　彼亦無吾我。 　若於億千劫，　　佈施無等雙， 　將養上禁戒，　　導師不受決。 　若以去思想，　　所施無所望， 　棄捐諸希求，　　然後見授別。 　說佈施得福，　　持戒生天上， 　其無所逮得，　　此乃無上道。 　愚者猗顛倒，　　妄想有所求， 　吾當致法忍，　　無起無為業。 　無所從生法，　　心不念所生， 　逮法忍不難，　　不更億千劫。 　假宣有法名，　　諸法無所作， 　無本無所住，　　想皆如虛空。 　無數億諸佛，　　頒宣上妙法， 　令除淫怒癡，　　諸法亦無盡。 　諸法假使實，　　則當歸盡賜， 　以無所有故，　　是以不可得。 　淫怒癡無量，　　

{ "translations": [ "現代漢語譯本：", "如果（對佛法的理解）窮盡，那就離佛法非常遙遠。", "如果想要施行佈施、奉行禁戒，或者希望得到快樂的道，", "那不是在修習佛教，而是在追求學習思想。", "愚笨的人或許會虛妄，不理解虛無的法則，", "對一切法都抱持著相同的想法，並且懷有各種各樣的念頭。", "如果明白了這些法則，那麼對一切法的想法就會自然而然，", "就像人觀察自己的五指一樣，得道也就不會困難。", "道離人並不遙遠，也不在近處，", "因為精勤地追求虛妄的表象，所以才離人遙遠。", "愚笨的人行為各不相同，互相尋找對方的缺點，", "這個人奉行禁戒，那個人觸犯惡行，", "（他們認為）行善就是施行正法，（卻不知）有為之法都是虛無的。", "不再接受神識，就像幻象一樣什麼也看不見，", "沒有奉行禁戒的表象，也沒有觸犯惡行的表象，", "一切法都是因緣和合而成，其中也沒有『我』的存在。", "如果在億萬劫的時間裡，佈施無與倫比的財物，", "供養最高的禁戒，導師也不會認可。", "如果用去除思想的方式，所施捨的沒有期望，", "拋棄所有的希求，然後才能得到授記。", "（有人）說佈施可以得到福報，持戒可以生到天上，", "但這些都沒有真正地領悟，（真正領悟的）才是無上的道。", "愚笨的人依靠顛倒的見解，妄想有所求，", "（他們認為）我應當獲得法忍，不做任何有為的業。", "（實際上）沒有從哪裡產生的法，心中也不應該念及所生之法，", "這樣獲得法忍並不困難，不需要再經歷億萬劫。", "（只是）假借宣說有法的名稱，一切法都沒有任何作為，", "沒有根本，也沒有住所，一切想法都如同虛空。", "無數億的諸佛，宣講最上妙的法，", "爲了去除淫慾、嗔怒、愚癡，一切法也沒有窮盡。", "一切法如果真實存在，那麼終將歸於消亡，", "因為一切法本性空無，所以是不可得的。", "淫慾、嗔怒、愚癡是無量的" ], "english_translations": [ "English version:", "If (the understanding of the Buddha's teachings) is exhausted, then it is very far from the Buddha's teachings.", "If one wants to practice giving, observe precepts, or hope to attain the path of happiness,", "that is not practicing Buddhism, but pursuing the study of thought.", "Foolish people may be deluded, not understanding the law of emptiness,", "holding the same thought for all dharmas, and harboring various thoughts.", "If one understands these laws, then the thoughts about all dharmas will be natural,", "just like a person observing their own five fingers, attaining the path will not be difficult.", "The path is not far from people, nor is it near,", "because diligently pursuing false appearances, it is far from people.", "Foolish people behave differently, seeking each other's shortcomings,", "this person observes precepts, that person commits evil deeds,", "(they think) doing good is practicing the right Dharma, (but they don't know) all conditioned dharmas are empty.", "No longer receiving consciousness, like an illusion, nothing can be seen,", "there is no appearance of observing precepts, nor is there an appearance of committing evil deeds,", "all dharmas are formed by the combination of causes and conditions, and there is no 'I' in them.", "If in billions of kalpas (aeons), one gives incomparable wealth,", "offers the highest precepts, the teacher will not approve.", "If one uses the method of removing thoughts, what is given has no expectations,", "abandon all desires, and then one can receive prediction.", "(Some) say that giving can obtain blessings, and keeping precepts can be born in heaven,", "but these have not truly realized, (the truly realized) is the supreme path.", "Foolish people rely on inverted views,妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang xiang)妄想(wang 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計之無崖底， 　設無有崖底，　　彼則無根本。 　所種無有芽，　　何因生華實？ 　設不得葉者，　　何緣當有花？ 　無所從生法，　　則無有人種， 　眾生無眾生，　　不生亦不滅。 　猶如淫女人，　　彼則無有子， 　以無有子者，　　則無有子憂。 　明智觀如是，　　諸法無所生， 　彼便無恐懼，　　周旋生死苦。 　愚為虛偽惑，　　不解法如幻， 　受取虛空擔，　　患厭聖善教。 　若分別此教，　　無量無邊際， 　無數不可限，　　爾乃不患厭。 　如佛說本際，　　宣暢無崖底， 　當來際亦然，　　中際為一相， 　無際想有際，　　無底際虛無， 　吾已了此義，　　則解無二分。 　本際虛空相，　　人際不可議， 　其際譬如影，　　斯慧不可了。 　因以行妄想，　　由是退轉心， 　當盡斯羅網，　　何緣當成佛？ 　正覺無所想，　　彼則無所成， 　諸法無所生，　　愚者欲令成。 　虛空不可捉，　　及宿諸處所， 　虛空無所住，　　無為無形像； 　如咨嗟虛空，　　解道亦當然； 　如分別了道，　　曉眾生亦如。 　眾生界悉等，　　平等虛空界， 　其能了此等，　　成佛道不難。 　不精進求度，　　不思念隨順， 　不求愿諸法，　　成佛道無

【現代漢語翻譯】 現代漢語譯本 如果去推測那沒有邊際的， 假設沒有邊際存在， 那麼就沒有根本。 所播種的沒有發芽， 又怎麼會產生花和果實呢？ 假設沒有葉子， 又怎麼會有花呢？ 沒有產生的地方， 就沒有播種的人， 眾生不是真實的眾生， 不生也不滅。 就像人（此處原文缺失，指沒有生育能力的人）， 他沒有孩子， 因為沒有孩子， 所以沒有對孩子的憂慮。 明智的人這樣觀察， 一切法沒有產生的地方， 他就沒有恐懼， 擺脫生死輪迴的痛苦。 愚蠢的人被虛假的現象迷惑， 不理解法如幻象， 承擔虛空的重擔， 厭惡聖賢的教誨。 如果能分辨這個教義， 它無量無邊， 無數不可限量， 這樣就不會感到厭倦。 如佛所說的本際（萬法的本源）， 宣揚那沒有邊際的， 未來際也是這樣， 中間際也是一個相， 無際卻想像有際， 沒有邊際就像虛無， 我已經瞭解了這個道理， 就理解了沒有二分。 本際就像虛空， 人際不可思議， 它的邊際就像影子， 這種智慧無法完全理解。 因為執著于虛妄的念頭， 因此產生退轉之心， 如果不能斷盡這些羅網， 又怎麼能成佛呢？ 正覺（正確的覺悟）沒有妄想， 他就沒有什麼需要成就的， 一切法沒有產生的地方， 愚蠢的人卻想要讓它成就。 虛空無法抓住， 以及過去諸佛所住的地方， 虛空沒有住所， 無為而沒有形象； 就像贊嘆虛空一樣， 理解道也是這樣； 如果能分辨瞭解道， 瞭解眾生也是這樣。 眾生界完全平等， 平等如同虛空界， 如果能瞭解這種平等， 成就佛道並不困難。 不精進地尋求解脫， 不思考並隨順真理， 不尋求願望諸法， 成佛道是沒有希望的。

【English Translation】 English version If one calculates without a bottom, Supposing there is no bottom, Then there is no root. What is sown has no sprout, How can flowers and fruits be produced? Supposing there are no leaves, How can there be flowers? If there is no place from which things arise, Then there is no one to sow, Sentient beings are not real sentient beings, They neither arise nor cease. Like a person (original text missing, referring to someone without the ability to have children), He has no children, Because he has no children, He has no worries about children. The wise observe in this way, All dharmas have no place of origin, Then he has no fear, And escapes the suffering of the cycle of birth and death. The foolish are deluded by false appearances, Not understanding that dharmas are like illusions, Bearing the burden of emptiness, And disliking the teachings of the saints and sages. If one can discern this teaching, It is immeasurable and boundless, Countless and limitless, Then one will not feel weary. As the Buddha spoke of the original limit (the origin of all dharmas), Expounding on that which has no bottom, The future limit is also like this, The middle limit is also of one nature, Imagining a limit where there is none, No limit is like emptiness, I have understood this principle, Then I understand that there is no duality. The original limit is like emptiness, The human limit is inconceivable, Its limit is like a shadow, This wisdom cannot be fully understood. Because of clinging to false thoughts, Therefore, a retreating mind arises, If one cannot exhaust these nets, How can one become a Buddha? Right Enlightenment (correct awakening) has no delusion, Then he has nothing to achieve, All dharmas have no place of origin, The foolish want to make it happen. Emptiness cannot be grasped, And the places where past Buddhas resided, Emptiness has no dwelling, Unconditioned and without form; Just like praising emptiness, Understanding the path is also like this; If one can discern and understand the path, Understanding sentient beings is also like this. The realm of sentient beings is completely equal, Equal like the realm of emptiness, If one can understand this equality, Achieving Buddhahood is not difficult. Without diligently seeking liberation, Without contemplating and following the truth, Without seeking to wish for all dharmas, There is no hope of achieving Buddhahood.

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難。 　道離諸所愿，　　一切斷要誓， 　心不抱求愿，　　諸佛道最上。 　佈施心自念，　　所施用得道， 　道者無所得，　　上道無所獲。 　志常懷禁戒，　　想精進有實， 　彼不承佛教，　　欲求望報故。 　諸法無勤修，　　而反現精進， 　其無所行者，　　此上度精進。 　其發如是想，　　斯法無諸漏， 　斯法為有漏，　　彼心不隨順。 　所講無念法，　　贊之如虛空， 　不縛亦無脫，　　是慧為無上。 　其希望奉戒，　　亦想犯禁者， 　此二俱犯禁，　　無二為上禁。 　諸法無有異，　　無想無殊特， 　若解達無見，　　此乃奉佛教。 　其心無所生，　　譬之如虛空， 　等受如是決，　　乃為真寂志。 　其無所想者，　　一切無所念， 　無心無所生，　　佛道不難得。 　其不受貪慾，　　不為欲所使， 　貪則無所生，　　佛道不難得。 　若不厭劫數，　　不畏億本際， 　不懼生死難，　　佛道不難得。」

於是世尊說此頌竟，告文殊師利：「若有菩薩、凡人篤信斯經典者，聞之不疑不懷猶豫，受持諷誦為他人說，具足解義，則當現致二十事功德之勛。何謂二十事？一曰、諸天神明悉宿左右；二曰、諸大蛟龍而來護之；三曰、諸大鬼神咸共衛之；四曰

【現代漢語翻譯】 現代漢語譯本 難啊。 要達到道，必須遠離各種願望，斷絕一切誓言。 心中不抱有任何祈求，這樣的諸佛之道才是最上的。 佈施時心中不存念想，所施之物才能真正用於得道。 得道之人無所得，最上的道也無所獲取。 如果立志常懷禁戒，卻想著精進能帶來實際的回報， 那麼他並沒有真正領悟佛教，因為他還在追求回報。 對於諸法，不刻意勤修，反而表現出精進的樣子， 真正做到無所作為，這才是最上乘的精進。 如果產生這樣的想法：『這個法是無漏的』，或者『這個法是有漏的』， 那麼他的心就還沒有順應真理。 所講的無念之法，讚美它如同虛空一般， 既不束縛也不解脫，這樣的智慧才是無上的。 如果希望奉行戒律，或者想著違反禁戒， 這兩種想法都是犯禁，無有分別才是最上的禁戒。 諸法沒有差異，沒有念想，沒有特殊之處， 如果理解並達到無見的境界，這才是真正奉行佛教。 內心無所生起，譬如虛空一般， 平等接受這樣的決斷，才是真正的寂靜之志。 如果做到無所想，一切無所念， 無心無所生，那麼佛道就不難獲得。 如果不受貪慾的控制，不被慾望所驅使， 貪慾就無從生起，那麼佛道就不難獲得。 如果不厭倦漫長的劫數，不畏懼無數的本際， 不害怕生死的艱難，那麼佛道就不難獲得。

於是世尊說完這些偈頌后，告訴文殊師利（Manjushri，智慧的象徵）: 『如果有菩薩（Bodhisattva，覺悟的有情）、凡人真心相信這部經典，聽聞后不懷疑不猶豫，受持諷誦併爲他人解說，完全理解其中的含義，那麼他將獲得二十種功德。』 『哪二十種功德呢？第一，諸天神明都會守護在他的左右；第二，諸大蛟龍會前來保護他；第三，諸大鬼神會一同衛護他；第四，』

【English Translation】 English version It is difficult. To attain the Dao (the Way), one must be detached from all desires and sever all vows. The mind should not harbor any requests; such is the supreme path of all Buddhas. When giving alms, the mind should be free from attachment; only then can the offering be truly used for attaining the Dao. One who attains the Dao gains nothing; the supreme Dao has nothing to be acquired. If one aspires to uphold precepts but expects practical rewards from diligence, then he has not truly understood Buddhism, for he is still seeking recompense. Regarding all dharmas (teachings), not deliberately cultivating diligence but merely displaying it, truly achieving non-action is the highest form of diligence. If one generates thoughts such as, 'This dharma is without outflows (free from defilements),' or 'This dharma has outflows (is subject to defilements),' then his mind has not yet aligned with the truth. The Dharma of non-thought that is taught, praise it as being like the void, neither bound nor liberated; such wisdom is unsurpassed. If one hopes to uphold precepts or contemplates violating them, both of these thoughts are transgressions; non-duality is the supreme precept. All dharmas are without difference, without thought, without distinction, If one understands and attains the realm of non-seeing, this is truly upholding Buddhism. The mind should not give rise to anything, like the void, equally accepting such a resolution is true tranquil aspiration. If one achieves non-thinking, without any thoughts, with no mind and nothing arising, then the Buddha's path is not difficult to attain. If one is not controlled by greed, not driven by desire, then greed will not arise, and the Buddha's path is not difficult to attain. If one is not weary of countless kalpas (eons), not afraid of countless origins, not fearful of the difficulties of birth and death, then the Buddha's path is not difficult to attain.

Then, after the World Honored One spoke these verses, he said to Manjushri (Manjushri, symbol of wisdom): 'If there are Bodhisattvas (Bodhisattva, enlightened beings) or ordinary people who sincerely believe in this sutra, hearing it without doubt or hesitation, upholding, reciting, and explaining it to others, fully understanding its meaning, then they will attain twenty merits.' 'What are the twenty merits? First, all the gods and spirits will protect them on their left and right; second, the great dragons will come to protect them; third, the great ghosts and spirits will all guard them together; fourth,'

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、心常安隱未曾見亂；五曰、所生之處為眾尊長；六曰、世世在處常識宿命；七曰、生生所處常得五通；八曰、速得法忍，加當復見彌勒菩薩；九曰、專精修此經典之要，心捐睡寐疲極之意；十曰、若以寐時常于夢中得見諸佛，亦復當得見諸菩薩；十一曰、用以篤信此經典故，當疾逮得柔順法忍；十二曰、若有受此經典本者，現世得致滅除諍訟；十三曰、若行蛇蚖毒害之蟲，念是經典終無恐懼；十四曰、思此經卷，則能降伏怨仇嫌隙；十五曰、若能專惟斯經典者，便即逮得普光三昧；十六曰、若能曉了斯經典者，則當知之除一切罪；十七曰、若講斯經，便能獲致不可稱計百千法門；十八曰、世世所在不失道心；十九曰、所生之處面見諸佛，致無量轉總持之要，彼若思惟斯經典時，諸魔波旬未曾得便，所至受身常見諸佛；二十曰、思此經者所愿必成，二足、三足、四足毒蟲悉共護之，若有非人慾來恐之，王者群臣飛尸惡鬼欲來恐之，自然有護無能犯者。」

佛語文殊：「是為二十功德之勛。法師比丘聞此經典，欣然篤信而不以疑不懷猶豫，受持諷誦抱在心懷，具足分別為他人說，功德如是。」

文殊師利復白佛言：「譬如藥樹名曰普療，皆能除愈一切疾病。斯經如是，療治一切淫怒癡疾眾想之患。」

【現代漢語翻譯】 現代漢語譯本： 『心常安穩，未曾見亂』；五曰：『所生之處為眾人所尊敬』；六曰：『世世代代所在之處常能知曉宿命』；七曰：『生生世世所在之處常得五神通』；八曰：『迅速獲得法忍，而且將會見到彌勒菩薩（Maitreya Bodhisattva）』；九曰：『專心精進地修習此經典的要義，心中捨棄睡眠和疲憊』；十曰：『如果睡眠時常在夢中得見諸佛，也將會得見諸菩薩』；十一曰：『因為篤信此經典，當迅速獲得柔順法忍』；十二曰：『若有人受持此經典，現世就能滅除諍訟』；十三曰：『若行走于有蛇、蝎等毒害之蟲的地方，唸誦此經典終無恐懼』；十四曰：『思惟此經卷，則能降伏怨仇嫌隙』；十五曰：『若能專心思維此經典，便能立即獲得普光三昧（Samadhi of Universal Light）』；十六曰：『若能明瞭此經典，則應當知道能消除一切罪業』；十七曰：『若講說此經，便能獲得不可稱量的百千法門』；十八曰：『世世代代所在之處不失道心』；十九曰：『所生之處能面見諸佛，獲得無量總持的要義，他們若思維此經典時，諸魔波旬（Mara Papiyas）不能得便，所到之處常見諸佛』；二十曰：『思維此經的人所愿必成，二足、三足、四足的毒蟲都會共同守護他，若有非人想來恐嚇他，國王、群臣、飛尸惡鬼想來恐嚇他，自然有護法，無人能侵犯他。』 佛告訴文殊（Manjusri）說：『這就是二十種功德的勛勞。法師、比丘聽聞此經典，欣然篤信而不懷疑，不懷猶豫，受持諷誦，抱在心懷，具足地為他人解說，功德就是這樣。』 文殊師利（Manjusri）再次對佛說：『譬如有一種藥樹，名叫普療，能夠除愈一切疾病。此經也是這樣，能療治一切淫慾、嗔怒、愚癡等疾病和各種妄想的困擾。』

【English Translation】 English version: 'The mind is always peaceful and has never seen disturbance'; Fifth, 'The place of birth is respected by all elders'; Sixth, 'In every place of birth, one can always know past lives'; Seventh, 'In every place of birth, one always obtains the five supernormal powers'; Eighth, 'Quickly attain the Dharma-kshanti (acceptance of the truth), and will also see Maitreya Bodhisattva'; Ninth, 'Concentrate and diligently cultivate the essentials of this scripture, abandoning sleepiness and fatigue in the mind'; Tenth, 'If one often sees Buddhas in dreams while sleeping, one will also see Bodhisattvas'; Eleventh, 'Because of firm faith in this scripture, one will quickly attain the Gentle Dharma-kshanti'; Twelfth, 'If someone receives and upholds this scripture, they will eliminate disputes in this life'; Thirteenth, 'If walking in a place with poisonous insects such as snakes and scorpions, there will be no fear when reciting this scripture'; Fourteenth, 'Contemplating this scripture can subdue enemies and grudges'; Fifteenth, 'If one can concentrate on contemplating this scripture, one will immediately attain the Samadhi of Universal Light'; Sixteenth, 'If one can understand this scripture, then one should know that it eliminates all sins'; Seventeenth, 'If one speaks this scripture, one can obtain countless hundreds of thousands of Dharma doors'; Eighteenth, 'In every place of birth, one will not lose the mind of the Tao'; Nineteenth, 'In the place of birth, one can see Buddhas face to face, attaining the essentials of immeasurable Dharani (total recall), when they contemplate this scripture, all Mara Papiyas cannot take advantage, and they often see Buddhas wherever they go'; Twentieth, 'Those who contemplate this scripture will have their wishes fulfilled, and two-legged, three-legged, and four-legged poisonous insects will protect them together, if non-humans want to frighten them, kings, ministers, flying corpses, and evil ghosts want to frighten them, there will naturally be protection, and no one can violate them.' The Buddha told Manjusri, 'These are the merits of the twenty virtues. If a Dharma master or Bhikshu hears this scripture, joyfully believes in it without doubt, without hesitation, receives, upholds, recites, and keeps it in their heart, and fully explains it to others, the merit is like this.' Manjusri again said to the Buddha, 'For example, there is a medicinal tree called 'Universal Healing,' which can cure all diseases. This scripture is also like that, it can cure all diseases of lust, anger, and ignorance, and the troubles of various delusions.'

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佛言文殊：「如仁所言誠無有異。斯經典者，實為消除一切眾生五陰、六衰、三毒、五蓋、十二因緣、九十六徑、六十二疑邪見之礙。所以者何？乃往過去久遠世時，其劫無限不可計會，其數過此。時世有佛，號樂師子步，會無央數無限人民，大眾之中講說經典。時樂師子步如來、至真、等正覺有一菩薩，名金剛幢，于其佛所聞是經典，其心不疑不懷猶豫，即時啟受於斯經典功德之勛，持諷誦讀篤信執玩不離其心。行入郡國、縣邑、聚落、州、城大邦，見之歡欣，皆言：『良醫當來治我眾患之疾。』一心相信豫懷欣然。時百千人共相聚會，皆俱往詣于金剛幢菩薩之所，各欲求護。時金剛幢則以篤信悲哀之心，用斯經典咒于眾人，取此經中神咒諸句，將護眾人以德勞之，而以宿衛。文殊師利！彼為何謂神咒句耶？以辭咒曰：

「『無捶(一)　離為(二)　以律舍(三)　善度(四)　不有實(五)　無有處(六)　離迷惑(七)　尊虛空(八)　荒如幻(九)　無所生(十)　不可得(十一)　慈善慈(十二)　愍眾生(十三)　一切下(十四)　求徑路(十五)　義精進(十六)　斯無楚(十七)　此神咒(十八)』

「是神咒章句，將護眾生。若得惱病至於困病，眾患之苦痛不可言，若干諸疾悉得

【現代漢語翻譯】 現代漢語譯本 佛陀對文殊菩薩說：『正如你所說，一點也沒錯。這部經典，確實能夠消除一切眾生的五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意六根的衰敗）、三毒（貪、嗔、癡）、五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、九十六種外道邪徑、六十二種疑惑邪見的障礙。』 『為什麼這麼說呢？在過去很久遠的時代，那時的劫數無限，無法計算，其數量超過了這裡所能描述的。那時有一尊佛，名為樂師子步（Joyful Lion's Step），他聚集了無數的人民，在大眾之中講說這部經典。當時，樂師子步如來（Tathagata）、至真（Perfectly True）、等正覺（Perfectly Enlightened One）有一位菩薩，名叫金剛幢（Vajra Banner），他在佛陀那裡聽聞了這部經典，心中沒有懷疑，也沒有猶豫，立刻接受了這部經典的功德，堅持諷誦、閱讀，篤信並執持玩味，不離於心。他行走于郡國、縣邑、聚落、州城、大邦，人們見到他都非常歡喜，都說：『良醫來了，要醫治我們的各種疾病了。』他們一心相信，心中預先懷著欣喜。當時，成百上千的人聚集在一起，都一起前往金剛幢菩薩那裡，各自想要尋求庇護。當時，金剛幢菩薩就以篤信和悲哀之心，用這部經典為眾人持咒，取這部經中的神咒語句，來守護眾人，用功德來慰勞他們，以此來守護他們。文殊師利（Manjushri）！那所謂的神咒語句是什麼呢？用這樣的言辭來持咒：』 『無捶(一)（No striking），離為(二)（Separated action），以律舍(三)（Abandon with discipline），善度(四)（Well crossed over），不有實(五)（Not having reality），無有處(六)（No place），離迷惑(七)（Away from delusion），尊虛空(八)（Honoring emptiness），荒如幻(九)（Desolate like illusion），無所生(十)（Nothing is born），不可得(十一)（Unattainable），慈善慈(十二)（Kindness and compassion），愍眾生(十三)（Pitying sentient beings），一切下(十四)（Everything below），求徑路(十五)（Seeking the path），義精進(十六)（Meaning of diligence），斯無楚(十七)（This is without pain），此神咒(十八)（This divine mantra）。』 『這神咒的章句，用來守護眾生。如果得了惱病，甚至到了困病，各種疾病的痛苦難以言說，各種各樣的疾病都能得到……』

【English Translation】 English version The Buddha said to Manjushri (Manjushri, Bodhisattva of Wisdom): 'As you say, there is no difference. This scripture truly eliminates the hindrances of the five skandhas (form, feeling, perception, volition, consciousness), the six decays (the decay of the six roots: eye, ear, nose, tongue, body, and mind), the three poisons (greed, hatred, and delusion), the five coverings (desire, hatred, sleepiness, restlessness, and doubt), the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), the ninety-six heretical paths, and the sixty-two doubtful and heretical views of all sentient beings.' 'Why is this so? In the distant past, in immeasurable and uncountable kalpas (eons), the number exceeding this, there was a Buddha named Joyful Lion's Step (Loka Simhavikrama), who gathered countless people and expounded this scripture among the assembly. At that time, Joyful Lion's Step, the Tathagata (Tathagata, 'Thus Gone One'), the Perfectly True (Arhat), the Perfectly Enlightened One (Samyaksambuddha), had a Bodhisattva named Vajra Banner (Vajradhvaja), who heard this scripture at the Buddha's place, without doubt or hesitation in his heart. He immediately accepted the merit of this scripture, persistently reciting and reading it, faithfully holding it and contemplating it, never departing from his mind. He traveled to counties, towns, villages, states, cities, and great nations. People were delighted to see him, saying, 'The good doctor has come to cure our various illnesses.' They believed wholeheartedly, with joy in their hearts. At that time, hundreds and thousands of people gathered together, all going to Vajra Banner Bodhisattva, each seeking protection. Then, Vajra Banner Bodhisattva, with a heart of faith and compassion, used this scripture to chant mantras for the people, taking the divine mantra phrases from this scripture to protect the people, comforting them with merit, and guarding them. Manjushri! What are these so-called divine mantra phrases? Chanting with these words:' 'No striking (1), Separated action (2), Abandon with discipline (3), Well crossed over (4), Not having reality (5), No place (6), Away from delusion (7), Honoring emptiness (8), Desolate like illusion (9), Nothing is born (10), Unattainable (11), Kindness and compassion (12), Pitying sentient beings (13), Everything below (14), Seeking the path (15), Meaning of diligence (16), This is without pain (17), This divine mantra (18).' 'These mantra phrases are used to protect sentient beings. If they suffer from afflictions, even to the point of being bedridden, the pain of various illnesses is indescribable, all kinds of diseases can be...'

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除愈；諸天龍神及與非人所見嬈者，並餘毒蟲蟒蛇、虎狼、蚊虻、蚑蜂，慈念此經無能觸者；病瘡痛癩若得水疾，悉得除愈。」

佛語文殊：「時金剛幢菩薩大士住此經典，為眾生類皆療眾疾，莫不安隱。于文殊意志云何？時金剛幢菩薩大士為異人乎？莫作斯觀。所以者何？則吾身是。吾于彼世受斯經典，篤信愛樂持諷讀誦，開化饒益一切眾生。是故，文殊！當觀此經如普藥樹。」

文殊師利復問佛言：「其有菩薩，受此神咒章句義者，持諷讀誦當云何行？」

佛告文殊：「若有菩薩受斯神咒章句義者，持諷讀誦，其人發意奉行是經，不服食肉，不以香油、涂薰其身。常懷慈心愍于眾生，饒益一切如普藥樹；常當親近於一切智諸通普慧，令無惱害得其便者。若誦此經，常當清凈柔和其心無穢濁行。諷是經時，凈掃除地令無塵埃，見者悅豫。」

文殊師利復白佛言：「若有菩薩讀是經時，棄捐貪愛不惜身命忽如無形，爾乃隨教。」

佛告文殊：「誠如所云一無有異。」

彼時世尊告賢者阿難：「受此經典持諷誦讀，以用加益無數眾生，斯經典者所益無量。」

阿難白佛：「唯諾！當受如聖尊教，宣如佛說。」

佛言：「善哉，善哉！賢者阿難！若受此經奉持諷誦，為

【現代漢語翻譯】 現代漢語譯本： 『能夠痊癒各種疾病；諸天、龍神以及非人所見的妖嬈作祟，還有其他毒蟲、蟒蛇、虎狼、蚊虻、蚑蜂（各種毒蟲），以慈悲之心念誦此經者，都不能加害於他；各種病瘡、疼痛、癩病，如果得了與水相關的疾病，都能得到痊癒。』 佛告訴文殊菩薩：『當時的金剛幢菩薩（Vajradhvaja Bodhisattva）大士住持這部經典，為眾生治療各種疾病，沒有不安寧的。文殊，你意下如何？當時的金剛幢菩薩大士是其他人嗎？不要這樣看。為什麼呢？就是我的前身。我在那個世界接受這部經典，篤信、喜愛、持誦、讀誦，開導、化育、饒益一切眾生。所以，文殊！應當把這部經看作是普藥樹。』 文殊師利菩薩又問佛說：『如果有菩薩，接受這部神咒的章句和意義，持誦、讀誦，應當如何修行？』 佛告訴文殊：『如果有菩薩接受這部神咒的章句和意義，持誦、讀誦，這個人發願奉行這部經，不吃肉，不用香油塗抹、薰染身體。常懷慈悲之心憐憫眾生，饒益一切眾生如同普藥樹一樣；常常應當親近一切智，諸神通和普遍的智慧，不讓那些想惱害他的人得逞。如果誦這部經，常常應當保持清凈柔和的心，沒有污穢的言行。誦這部經的時候，乾淨地打掃地面，使沒有塵埃，讓見到的人喜悅。』 文殊師利菩薩又對佛說：『如果有菩薩讀這部經的時候，拋棄貪愛，不吝惜身命，忽然覺得自己好像不存在一樣，然後才按照經教去做。』 佛告訴文殊：『確實像你所說的一樣，沒有一點差異。』 那時，世尊告訴賢者阿難（Ananda）：『接受這部經典，持誦、讀誦，用來增益無數眾生，這部經典所帶來的利益是無量的。』 阿難對佛說：『是的！我將接受如聖尊的教誨，宣揚如佛所說。』 佛說：『好啊，好啊！賢者阿難！如果接受這部經，奉持、諷誦，為』

【English Translation】 English version: 'It can cure all kinds of diseases; the enchanting disturbances seen by devas (gods), nagas (dragons), and non-humans, as well as other poisonous insects, pythons, tigers, wolves, mosquitoes, gadflies, and various venomous creatures, cannot harm those who recite this sutra with a compassionate heart; all kinds of sores, pains, and leprosy, and if one contracts diseases related to water, all can be cured.' The Buddha told Manjushri (Manjushri Bodhisattva): 'At that time, the Bodhisattva Mahasattva Vajradhvaja (Vajradhvaja Bodhisattva) upheld this sutra, healing all kinds of diseases for sentient beings, leaving none in unease. Manjushri, what do you think? Was the Bodhisattva Mahasattva Vajradhvaja someone else? Do not view it that way. Why? Because it was my former self. In that world, I received this sutra, deeply believed in it, loved it, upheld it, recited it, expounded it, nurtured it, and benefited all sentient beings. Therefore, Manjushri! You should regard this sutra as a universal medicine tree.' Manjushri Bodhisattva further asked the Buddha: 'If there are Bodhisattvas who receive the chapters and verses and meanings of this divine mantra, and uphold and recite them, how should they practice?' The Buddha told Manjushri: 'If there are Bodhisattvas who receive the chapters and verses and meanings of this divine mantra, and uphold and recite them, those who aspire to practice this sutra should not eat meat, nor use fragrant oils to anoint or perfume their bodies. They should always cherish a compassionate heart, have pity on sentient beings, and benefit all sentient beings like a universal medicine tree; they should always be close to all-knowing wisdom, all supernatural powers, and universal intelligence, preventing those who wish to harm them from succeeding. If they recite this sutra, they should always maintain a pure and gentle heart, free from defiled conduct. When reciting this sutra, they should clean the ground thoroughly, making it free from dust, so that those who see it will be pleased.' Manjushri Bodhisattva again said to the Buddha: 'If there are Bodhisattvas who, when reading this sutra, abandon greed and attachment, and do not cherish their lives, suddenly feeling as if they do not exist, only then will they follow the teachings.' The Buddha told Manjushri: 'Indeed, it is as you say, there is no difference.' At that time, the World Honored One told the Venerable Ananda (Ananda): 'Receive this sutra, uphold it, recite it, and use it to benefit countless sentient beings; the benefits brought by this sutra are immeasurable.' Ananda said to the Buddha: 'Yes! I will receive the teachings of the Holy One and proclaim as the Buddha has said.' The Buddha said: 'Excellent, excellent! Venerable Ananda! If you receive this sutra, uphold it, and recite it, for'

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諸眾生施作佛事。」

佛說如是，賢者舍利弗、賢者阿難、文殊師利，諸天、世人、阿須倫、鬼神、龍，聞佛所說莫不歡喜，作禮而去。

佛說無希望經

【現代漢語翻譯】 現代漢語譯本： 『所有眾生都在行作佛事。』

佛陀如是說，賢者舍利弗（Śāriputra）、賢者阿難（Ānanda）、文殊師利（Mañjuśrī），以及諸天、世人、阿須倫（Asura）、鬼神、龍，聽聞佛陀所說，無不歡喜，作禮而去。

《佛說無希望經》

【English Translation】 English version: 『All beings are performing the work of the Buddhas.』

Thus spoke the Buddha. The venerable Śāriputra, the venerable Ānanda, Mañjuśrī, the gods, humans, Asuras, ghosts, spirits, and dragons, hearing what the Buddha had said, were all delighted, paid homage, and departed.

The Sutra Spoken by the Buddha on Having No Expectations

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