T17n0814_佛說象腋經
大正藏第 17 冊 No. 0814 佛說象腋經
No. 814 [No. 813]
佛說象腋經
宋罽賓三藏曇摩蜜多譯
如是我聞：
一時佛在王舍城耆阇崛山，與大比丘眾五百人俱，菩薩六萬——眾所知識，得陀羅尼，樂說無礙，說法無二，成就不可思議神通——其名曰：無減進意菩薩、過名聲威德藏菩薩、寶月花菩薩、大云雷燈菩薩、無量觀出一切世菩薩、山勇菩薩、樂喜生菩薩、凈臂無礙光明菩薩、解度眾生心菩薩、金剛得堅菩薩、解一切眾生語離菩薩、梵音勇威德菩薩、名稱面威無礙覺菩薩、一切善根寶聚菩薩。文殊師利童子與如是上首六萬菩薩俱。
爾時大德舍利弗于日晡時從禪定起，來詣佛所。爾時世尊坐異樹下，入寂靜三昧。爾時大德舍利弗遙見世尊威儀寂靜，疾疾取草，敷以為座，加趺而坐，正身坐頃。爾時大德舍利弗，即于坐處生是思惟：「未曾有也！如來如是寂靜之行，安樂之本，安樂眾生，亦知一切法性三昧。」
爾時世尊從於三昧安詳而起，發謦欬聲。爾時舍利弗聞于如來謦欬之聲，受歡喜樂亦得悲心，即往佛所。到已，住立佛前，敬禮佛已，而說偈言：
「若有眾生無分別， 乃至於法不憶想， 入於三昧常行世，
【現代漢語翻譯】 現代漢語譯本 《佛說象腋經》
宋朝罽賓三藏曇摩蜜多翻譯
我是這樣聽說的：
一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與五百位大比丘在一起，還有六萬位菩薩——他們都被大眾所熟知，獲得了陀羅尼（dhāraṇī，總持），樂於演說且無所障礙，說法沒有分別，成就了不可思議的神通——他們的名字是：無減進意菩薩、過名聲威德藏菩薩、寶月花菩薩、大云雷燈菩薩、無量觀出一切世菩薩、山勇菩薩、樂喜生菩薩、凈臂無礙光明菩薩、解度眾生心菩薩、金剛得堅菩薩、解一切眾生語離菩薩、梵音勇威德菩薩、名稱面威無礙覺菩薩、一切善根寶聚菩薩。文殊師利（Mañjuśrī）童子與這些以上首的六萬菩薩在一起。
當時，大德舍利弗（Śāriputra）在日落時分從禪定中起身，來到佛陀所在的地方。當時世尊在一棵奇異的樹下打坐，進入寂靜三昧（samādhi）。當時大德舍利弗遠遠地看見世尊威儀寂靜，迅速地取來草，鋪開作為座位，然後跏趺而坐，端正身體坐了一會兒。當時大德舍利弗，就在坐處生起這樣的思惟：『真是未曾有啊！如來是這樣寂靜的修行，是安樂的根本，能使眾生安樂，也知道一切法性的三昧。』
當時世尊從三昧中安詳地起身，發出謦欬的聲音。當時舍利弗聽見如來的謦欬聲，感受到歡喜和快樂，也生起了悲憫之心，立即前往佛陀所在的地方。到達后，站在佛前，恭敬地向佛陀頂禮，然後用偈頌說道：
『如果眾生沒有分別心， 乃至對於法也不憶念和思量， 進入三昧，常常在世間行走，』
【English Translation】 English version The Buddha Speaks of the Elephant's Armpit Sutra
Translated by Tripiṭaka Dharmamitra from Kasmir of the Song Dynasty
Thus have I heard:
At one time, the Buddha was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山), together with five hundred great Bhikṣus and sixty thousand Bodhisattvas—all well-known to the assembly, having attained dhāraṇī (陀羅尼, retention), delighting in eloquent and unimpeded speech, speaking of the non-duality of Dharma, and accomplishing inconceivable spiritual powers—their names were: Bodhisattva Wu Jian Jin Yi (無減進意菩薩), Bodhisattva Guo Ming Sheng Wei De Zang (過名聲威德藏菩薩), Bodhisattva Bao Yue Hua (寶月花菩薩), Bodhisattva Da Yun Lei Deng (大云雷燈菩薩), Bodhisattva Wu Liang Guan Chu Yi Qie Shi (無量觀出一切世菩薩), Bodhisattva Shan Yong (山勇菩薩), Bodhisattva Le Xi Sheng (樂喜生菩薩), Bodhisattva Jing Bi Wu Ai Guang Ming (凈臂無礙光明菩薩), Bodhisattva Jie Du Zhong Sheng Xin (解度眾生心菩薩), Bodhisattva Jin Gang De Jian (金剛得堅菩薩), Bodhisattva Jie Yi Qie Zhong Sheng Yu Li (解一切眾生語離菩薩), Bodhisattva Fan Yin Yong Wei De (梵音勇威德菩薩), Bodhisattva Ming Cheng Mian Wei Wu Ai Jue (名稱面威無礙覺菩薩), Bodhisattva Yi Qie Shan Gen Bao Ju (一切善根寶聚菩薩). Mañjuśrī (文殊師利) Bodhisattva and these sixty thousand foremost Bodhisattvas were together.
At that time, the Venerable Śāriputra (舍利弗) arose from meditation at sunset and came to where the Buddha was. At that time, the World-Honored One was sitting under a unique tree, entering into peaceful samādhi (三昧). At that time, the Venerable Śāriputra saw from afar the dignified and peaceful demeanor of the World-Honored One, quickly took grass, spread it out as a seat, sat in the lotus position, and sat upright for a moment. At that time, the Venerable Śāriputra, while sitting there, had this thought: 'It is unprecedented! The Tathāgata's practice of such tranquility is the root of peace and happiness, bringing peace and happiness to sentient beings, and also knowing the samādhi of the nature of all dharmas.'
At that time, the World-Honored One arose peacefully from samādhi and cleared his throat. At that time, Śāriputra heard the Tathāgata's clearing of his throat, received joy and happiness, and also developed a compassionate heart, and immediately went to where the Buddha was. Having arrived, he stood before the Buddha, respectfully bowed to the Buddha, and then spoke in verse:
'If sentient beings have no discrimination, Even to the point of not recalling or thinking about the Dharma, Entering into samādhi, constantly walking in the world,'
常忍樂於如是法。 不見眾生有差別， 同於幻性解脫者， 分別諸法虛空體， 彼無我想受安樂。 于和合中無想著， 無有愚癡物所想， 亦非有起非不起， 彼不見命受安樂。 于諸眾生無憶想， 是諸眾生非眾生， 于諸眾生相無聲， 無我見者彼安樂。 智不分別于眾生， 是得無諍之法界， 分別丈夫一切想， 無異覺者彼安樂。 當善住于施持戒， 常行覺了無慳垢， 住于無染污法中， 無高下見彼安樂。 彼忍得者甚勇猛， 無有憎愛二見者， 不得精進及懈怠， 無思想者彼安樂。 修行禪定住堅固， 亦不思惟是散亂， 是善知于禪定法， 無禪想者彼安樂。 無有憶想無智慧， 亦非無智得自在， 亦非聰慧非愚癡， 無異想者彼安樂。 若在空野聚亦然， 彼一切處平等行， 于村聚中無厭惡， 空處無憍彼安樂。 于乞食事悉具足， 亦終無有乞食想， 亦未曾想我乞食， 無乞想者彼安樂。 若有棄之糞掃衣， 收取聚集以覆身， 亦無受畜弊衣想， 不輕慢他彼安樂。 善逝所贊佛聽許， 善受持用三法衣， 無有憶想我正行， 無異想者是安樂。 若說法者勝美妙，
【現代漢語翻譯】 現代漢語譯本 常懷忍辱之心，樂於遵循這樣的佛法。 不認為眾生之間有任何差別，都如同幻象般終將解脫， 將一切諸法的本質理解為空性，這樣的人沒有『我』的執念，能感受安樂。 對於因緣和合的事物，不執著于固定的想法，沒有愚昧和對事物的錯誤認知， 既不認為事物是生起的，也不認為是不生起的，這樣的人不執著于生命，能感受安樂。 對於一切眾生沒有分別的憶念和想法，明白這些眾生並非真實的眾生， 對於眾生的表象沒有固定的看法，不執著于『我』的見解，這樣的人能感受安樂。 智慧之人不會對眾生進行分別，這樣便能獲得無諍的法界， 分別大丈夫的一切想法，與覺悟者並無不同，這樣的人能感受安樂。 應當安住于佈施、持戒之中，經常覺悟而沒有慳吝和污垢， 安住在沒有染污的佛法之中，沒有高下之分，這樣的人能感受安樂。 能夠獲得忍辱的人非常勇猛，沒有憎恨和喜愛的兩種對立的見解， 不執著于精進和懈怠，沒有各種思慮和想法，這樣的人能感受安樂。 修行禪定，安住于堅固的狀態，也不思惟散亂的狀態， 能夠善於瞭解禪定的佛法，沒有對禪定的執著，這樣的人能感受安樂。 沒有憶念和想法，也沒有世俗的智慧，也不是沒有智慧而獲得自在， 既不是非常聰慧，也不是非常愚癡，沒有分別的念頭，這樣的人能感受安樂。 無論身處空曠的郊野還是人群聚集的地方，都能在一切處所平等地行事， 對於村落和人群聚集的地方沒有厭惡，在空曠的地方也沒有驕慢之心，這樣的人能感受安樂。 對於乞食所得的食物感到滿足，也始終沒有乞食的想法， 也從未想過『我』在乞食，沒有乞食的念頭，這樣的人能感受安樂。 如果有人丟棄了糞掃衣（pīṁsa-cīvara，指修行者從垃圾堆或被丟棄的地方撿來的布料縫製而成的衣服）， 就撿起來縫補，用來遮蔽身體，也沒有接受和擁有破舊衣服的想法，不輕視他人，這樣的人能感受安樂。 善逝（Sugata，如來十號之一）所讚歎、佛陀所允許的，妥善地受持和使用三法衣（tricīvara，指出家僧人所穿的三種袈裟）， 沒有憶念和想法，認為自己正在正確地修行，沒有分別的念頭，這就是安樂。 如果說法者講說殊勝美妙的佛法，
【English Translation】 English version The patient always delights in such Dharma. Not seeing any difference among sentient beings, all are liberated like illusions, Discerning all dharmas as being of empty nature, without the 'I' thought, they experience bliss. In aggregates, they have no fixed thoughts, no foolishness or attachment to things, Neither thinking of arising nor non-arising, they do not see life and experience bliss. Having no recollection or thought of sentient beings, understanding that these beings are not truly beings, Having no fixed perception of the characteristics of beings, those without 'I' views experience bliss. Wisdom does not differentiate among sentient beings, thus attaining the realm of Dharma without contention, Discerning all thoughts of a great person, not different from the awakened one, they experience bliss. One should dwell well in giving and keeping precepts, always acting with awareness, free from stinginess and defilement, Dwelling in the undefiled Dharma, without high or low views, they experience bliss. Those who attain patience are very courageous, without the two views of hatred and love, Not clinging to diligence or laziness, without thoughts, they experience bliss. Practicing meditation and dwelling steadfastly, not thinking of being scattered, Knowing well the Dharma of meditation, without attachment to meditation, they experience bliss. Without recollection or thought, nor worldly wisdom, nor without wisdom attaining freedom, Neither very clever nor very foolish, without different thoughts, they experience bliss. Whether in an empty field or a gathering, they act equally in all places, Without aversion to villages or gatherings, without arrogance in empty places, they experience bliss. Being content with alms food, never having the thought of begging, Never thinking 'I' am begging, without the thought of begging, they experience bliss. If there are discarded rags (pīṁsa-cīvara, robes made by monks from discarded cloth), They collect and gather them to cover the body, without the thought of receiving and possessing worn-out clothes, not looking down on others, they experience bliss. Praised by the Sugata (one of the ten titles of a Buddha), permitted by the Buddha, well receiving and using the three robes (tricīvara, the three robes worn by ordained monks), Without recollection or thought, thinking they are practicing correctly, without different thoughts, this is bliss. If the speaker speaks excellent and wonderful Dharma,
亦無有我及眾生， 亦無有心我說法， 不著不實者安樂。 于諸善根無實想， 非有物想無愛想， 不思分別諸結使， 無二行者彼安樂。 于生起中無起想， 見所住處過患想， 晝夜常勤行精進， 無戲論者彼安樂。 亦無妄想住非處， 亦不分別增上智， 如來外道無差別， 無貢高妙彼安樂。 無量無數無有限， 亦不捨離等虛空， 我及眾生無異想， 無增減見彼安樂。 若有得於或夢行， 得於辯才化愚癡， 行於世間如水月， 無進行者一切樂。 種種方便第一義， 不著生死堅牢想， 覺于微細寂靜法， 無想行者彼安樂。」
爾時世尊贊舍利弗：「善哉，善哉！汝深慧行，能轉法輪。汝舍利弗！是祇阇崛山所有比丘、諸菩薩等、入禪定者，敕令集會！」
舍利弗白佛言：「世尊！我不堪任。何以故？如是等者皆是威德大龍。」
爾時世尊即放身光，所放光明遍照無量無邊諸佛世界，諸菩薩悉皆來詣祇阇崛山。到已，皆住于虛空中。此諸比丘及諸菩薩從禪定起，來詣佛所。王舍城中無量千眾來詣佛所。爾時世尊知於一切眾會已集，觀文殊師利童子面已，即便微笑。爾時文殊師利即從座起，正於衣服，偏袒右臂，右膝
【現代漢語翻譯】 現代漢語譯本： 既沒有『我』(ātman)也沒有『眾生』(sattva)， 也沒有認為『我』在說法的心念，不執著于虛幻不實之物，就能獲得安樂。 對於各種善行不抱有實在的執念，不執著于『有』的觀念，也沒有愛慾的念頭， 不去思慮分別各種煩惱，奉行『無二』之道的修行者，能獲得安樂。 對於事物的生起不執著于『生起』的念頭，觀察所處之處的過患， 日夜勤奮修行，不沉溺於戲論的人，能獲得安樂。 既沒有虛妄的念頭，也不停留在不適當的地方，也不分別增上的智慧， 不認為如來(Tathāgata)和外道(Tirthika)有什麼差別，沒有貢高我慢之心的人，能獲得安樂。 （對於真理的體悟）是無量無邊，沒有止境的，也不捨棄如同虛空般的平等性， 對於『我』和『眾生』沒有差別之想，沒有增減的偏見，就能獲得安樂。 如果有人能獲得如夢如幻的修行，獲得善辯的口才來化解愚癡， 在世間行走如同水中的月亮般虛幻，沒有刻意作為的修行者，能獲得一切安樂。 用種種方便來證悟第一義諦(paramārtha)，不執著于生死輪迴的牢固觀念， 覺悟到微細寂靜的佛法，奉行『無想』之道的修行者，能獲得安樂。
這時，世尊(Bhagavān)讚歎舍利弗(Śāriputra)說：『好啊，好啊！你具有深刻的智慧和修行，能夠轉動法輪(Dharmacakra)。你，舍利弗！去告誡這祇阇崛山(Gṛdhrakūṭa)所有的比丘(bhikṣu)、諸菩薩(bodhisattva)等入禪定者！』
舍利弗對佛說：『世尊！我不勝任。為什麼呢？因為這些人都是具有威德的大龍。』
這時，世尊(Bhagavān)立即放出自身的光芒，所放的光明遍照無量無邊的諸佛世界，諸菩薩(bodhisattva)全部都來到祇阇崛山(Gṛdhrakūṭa)。到達后，都停留在虛空中。這些比丘(bhikṣu)以及諸菩薩(bodhisattva)從禪定中起身，來到佛(Buddha)的住所。王舍城(Rājagṛha)中有無數千人來到佛(Buddha)的住所。這時，世尊(Bhagavān)知道一切大眾已經聚集，看著文殊師利(Mañjuśrī)童子的臉，便微微一笑。這時，文殊師利(Mañjuśrī)立即從座位上起身，整理好衣服，袒露右臂，右膝
【English Translation】 English version: There is neither 『self』 (ātman) nor 『sentient beings』 (sattva), Nor is there the thought that 『I』 am expounding the Dharma; one who is unattached to unreal things finds peace. Regarding all virtuous roots, there is no thought of reality; without the thought of 『existence,』 without the thought of desire, Not contemplating or discriminating the afflictions; one who practices the 『non-duality』 path finds peace. Regarding arising, there is no thought of arising; seeing the faults in the place where one dwells, Day and night, constantly diligent in practice; one who is free from idle talk finds peace. There are no deluded thoughts dwelling in inappropriate places; nor does one discriminate increasing wisdom, Not differentiating between the Tathāgata and the Tirthikas; one without arrogance finds excellent peace. It is immeasurable, countless, and without limit; nor does one abandon equality with space, Without differentiating between 『self』 and 『sentient beings』; one without views of increase or decrease finds peace. If one attains practice like a dream, attains eloquence to transform ignorance, Walking in the world like the moon in water; one without deliberate action finds all peace. Using various skillful means to realize the ultimate truth (paramārtha), not clinging to the firm thought of birth and death, Awakening to the subtle and tranquil Dharma; one who practices the 『non-thought』 path finds peace.
Then, the World-Honored One (Bhagavān) praised Śāriputra: 『Excellent, excellent! You have profound wisdom and practice, able to turn the wheel of Dharma (Dharmacakra). You, Śāriputra! Command all the bhikṣus, bodhisattvas, and those in meditative concentration on this Gṛdhrakūṭa Mountain!』
Śāriputra said to the Buddha: 『World-Honored One! I am not capable. Why? Because these are all mighty dragons of great power.』
Then, the World-Honored One (Bhagavān) immediately emitted light from his body, the light shining throughout immeasurable and boundless Buddha-fields, and all the bodhisattvas came to Gṛdhrakūṭa Mountain. Having arrived, they all remained in the sky. These bhikṣus and bodhisattvas arose from their samādhi and came to the Buddha's abode. Countless thousands from Rājagṛha came to the Buddha's abode. Then, the World-Honored One (Bhagavān), knowing that all the assembly had gathered, looked at the face of the youth Mañjuśrī and smiled. Then, Mañjuśrī immediately arose from his seat, arranged his robes, bared his right shoulder, and knelt on his right knee.
著地，合掌向佛，白佛言：「世尊！何因何緣而微笑耶？諸佛、如來、應供、正遍知非無緣笑。」
佛告文殊師利：「過去於此祇阇崛山中，有十千佛說《象腋經》。」
爾時大德阿難聞佛所說，疾從座起，正於衣服，偏袒右肩，右膝著地，合掌向佛，白佛言：「善哉，世尊！善哉，善逝！今當演說此《象腋經》，是經難聞。若如來說者，令無有疑。此深妙典，有深光明。世尊！何故觀文殊面已而微笑也？」
爾時世尊贊阿難言：「善哉，善哉！阿難！善慧分別。汝今阿難！諦聽，諦聽，善思念之！我今當說。」
阿難從佛受教敕已，佛告阿難：「若有眾生解此經者，如大象力、如大龍力，是諸眾生解此經者，亦復如是。阿難！諸眾生等解此經者，如師子游步，進趣勝道。阿難！此經典者，當來菩薩能愛樂之。阿難！此經能令菩薩勇猛。我去世后，當來菩薩手得此經，手書此經。此經床座非旃陀羅菩薩手所執持，亦非戲論菩薩手得，亦非假名菩薩手得。」
爾時世尊現如文殊師利之像。作是像已，文殊師利亦如是解：「我今當請問於世尊甚深之法，非是聲聞、緣覺之地，是菩薩地。」爾時文殊師利童子即白佛言：「世尊！我今欲少問于如來、應供、正遍知，若佛聽許乃敢咨請！」
【現代漢語翻譯】 現代漢語譯本：著地，合掌向佛，稟告佛說：『世尊！是什麼原因什麼緣故而微笑呢？諸佛、如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyak-sambuddha，完全覺悟者）不會無緣無故地笑。』 佛告訴文殊師利（Manjushri，智慧的象徵）菩薩：『過去在這祇阇崛山（Grdhrakuta，靈鷲山）中，有十千佛宣說了《象腋經》。』 當時大德阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）聽到佛所說，迅速從座位起身，整理好衣服，袒露右肩，右膝著地，合掌向佛，稟告佛說：『太好了，世尊！太好了，善逝（Sugata，佛的稱號之一）！現在應當演說這部《象腋經》，這部經很難聽聞。如果如來宣說，就能使人沒有疑惑。這部深奧微妙的經典，具有深刻的光明。世尊！您為什麼看著文殊的面容后才微笑呢？』 當時世尊讚歎阿難說：『好啊，好啊！阿難！你具有善巧的智慧和分別能力。你現在，阿難！仔細聽，仔細聽，好好思考！我現在將要宣說。』 阿難從佛那裡接受了教誨后，佛告訴阿難：『如果有眾生理解這部經，就如同大象的力量、如同大龍的力量，這些理解這部經的眾生，也是這樣。阿難！諸位眾生等理解這部經，就如同獅子行走，前進趨向殊勝的道路。阿難！這部經典，未來的菩薩能夠喜愛它。阿難！這部經能夠令菩薩勇猛精進。我去世后，未來的菩薩能夠手持這部經，手寫這部經。這部經所在的床座不是旃陀羅（Chandala，印度種姓制度中的賤民）菩薩的手所執持的，也不是戲論菩薩的手所能得到的，也不是徒有虛名的菩薩的手所能得到的。』 當時世尊顯現出如同文殊師利菩薩的形象。做出這樣的形象后，文殊師利菩薩也這樣理解：『我現在應當請問世尊甚深的佛法，這不是聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自覺悟者）所能達到的境界，而是菩薩的境界。』當時文殊師利童子就稟告佛說：『世尊！我現在想向如來、應供、正遍知請問一些問題，如果佛允許，我才敢請教！』
【English Translation】 English version: Having reached the ground, he joined his palms and faced the Buddha, saying, 'World Honored One! What is the cause, what is the condition for this smile? The Buddhas, the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), the Arhats (Arhat, 'Worthy One', one who is worthy of offerings), the Samyak-sambuddhas (Samyak-sambuddha, 'Perfectly Enlightened One') do not smile without a reason.' The Buddha told Manjushri (Manjushri, Bodhisattva of Wisdom): 'In the past, on this Grdhrakuta Mountain (Grdhrakuta, 'Vulture Peak'), ten thousand Buddhas preached the 'Elephant Axilla Sutra'.' At that time, the great virtuous Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his memory) heard what the Buddha said, quickly rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms and faced the Buddha, saying, 'Excellent, World Honored One! Excellent, Sugata (Sugata, 'Well-Gone One', an epithet of the Buddha)! Now we should expound this 'Elephant Axilla Sutra', this sutra is difficult to hear. If the Tathagata speaks it, it will leave no doubt. This profound and subtle scripture has deep light. World Honored One! Why did you smile after looking at Manjushri's face?' At that time, the World Honored One praised Ananda, saying, 'Good, good! Ananda! You have skillful wisdom and discernment. Now, Ananda! Listen carefully, listen carefully, think well! I will now speak.' After Ananda received the Buddha's instruction, the Buddha told Ananda, 'If there are beings who understand this sutra, they will have the strength of a great elephant, the strength of a great dragon, and those beings who understand this sutra will be like that. Ananda! Those beings who understand this sutra will walk like a lion, advancing towards the supreme path. Ananda! Future Bodhisattvas will love this scripture. Ananda! This sutra can make Bodhisattvas courageous. After my passing, future Bodhisattvas will hold this sutra in their hands, and write this sutra by hand. The seat of this sutra will not be held by the hand of a Chandala (Chandala, an outcaste in the Indian caste system) Bodhisattva, nor will it be obtained by the hand of a speculative Bodhisattva, nor will it be obtained by the hand of a nominally Bodhisattva.' At that time, the World Honored One manifested an image like that of Manjushri Bodhisattva. After making this image, Manjushri Bodhisattva also understood in this way: 'Now I should ask the World Honored One about the profound Dharma, which is not the realm of Sravakas (Sravaka, 'Hearer', one who attains enlightenment by hearing the Dharma) or Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddha', one who attains enlightenment on their own), but the realm of Bodhisattvas.' At that time, the youth Manjushri immediately said to the Buddha, 'World Honored One! Now I wish to ask the Tathagata, Arhat, Samyak-sambuddha some questions, if the Buddha permits, then I dare to inquire!'
文殊師利如是請已，佛告文殊師利：「恣汝所問，隨意所喜，一切眾集。」
爾時文殊師利童子白佛言：「世尊！何謂菩薩善能安住諸功德法，示現一切諸菩薩行，教化無量阿僧祇眾生，現諸佛形如水月影？」
文殊師利如是問已，佛即贊言：「善哉，善哉！文殊師利！能總略問如來是義，我今當爲廣分別說。文殊師利！諦聽，諦聽！善思念之，吾今當說！」
文殊師利白言：「如是受教而聽！」
佛告文殊師利：「菩薩成就六法者，得具安住諸功德法。何等為六？文殊師利！是菩薩施，能一切舍；不見自己離慳垢行，安住于戒；不見我能離破戒業，成就忍辱；不見我能離瞋恚行，有于精進，非身心進；知入一切禪定、解脫、三昧、方便；亦不自念成就一心；有慧行，明瞭自見解脫、一切諸道。文殊師利！菩薩成就如是六法，善能安住一切功德。
「複次，文殊師利！復有六法，善能安止一切功德。何等為六？文殊師利！是菩薩住于地獄中，攝取眾生，受于天樂；生畜生身，攝取畜生，受人妙樂；生卑賤家，受轉輪王樂；現入諸道，受勝道樂；善知往返一切佛剎，如水月影；出一切語，無所言說，各不親近。文殊師利！菩薩成就此六法者，能安止一切功德。」
爾時文殊師
【現代漢語翻譯】 現代漢語譯本 文殊師利這樣請問之後，佛告訴文殊師利：『你可以隨意發問，隨你喜歡，爲了所有聚集在此的大眾。』 當時，文殊師利童子對佛說：『世尊！怎樣的菩薩才能善於安住于各種功德之法，示現一切菩薩的行持，教化無量阿僧祇（asamkhya，無數）的眾生，顯現諸佛的形象如同水中的月亮倒影一般呢？』 文殊師利這樣問完之後，佛立即讚歎道：『好啊，好啊！文殊師利！你能夠總括地提問如來這樣的深義，我現在將為你詳細地分別解說。文殊師利！仔細聽，仔細聽！好好地思念它，我現在要說了！』 文殊師利回答說：『我將遵從教誨，認真聽講！』 佛告訴文殊師利：『菩薩成就六種法，就能具足安住于各種功德之法。是哪六種呢？文殊師利！這位菩薩佈施時，能夠捨棄一切；不覺得自己遠離了慳吝的惡習，安住于戒律；不認為自己能夠脫離毀犯戒律的惡業，成就忍辱；不認為自己能夠脫離嗔恚的惡行，擁有精進，但並非只是身或心的精進；了知進入一切禪定、解脫、三昧（samadhi，正定）、方便之法；也不自認為成就一心不亂；擁有智慧的行持，清楚明白地看到解脫和一切道。文殊師利！菩薩成就這樣的六種法，就能善於安住於一切功德。』 『再者，文殊師利！還有六種法，能夠善於安止一切功德。是哪六種呢？文殊師利！這位菩薩住在地獄中，攝取眾生，卻享受著天上的快樂；轉生為畜生，攝取畜生，卻享受著人間的妙樂；出生在卑賤的家庭，卻享受著轉輪聖王的快樂；示現進入各種道，卻享受著殊勝的道樂；善於了知往返於一切佛剎（Buddha-kshetra，佛土），如同水中的月亮倒影一般；說出一切語言，卻無所言說，各自不互相接近。文殊師利！菩薩成就這六種法，就能安止一切功德。』 當時，文殊師利
【English Translation】 English version After Manjushri (Manjushri, a Bodhisattva associated with wisdom) had made this request, the Buddha told Manjushri: 'You may ask whatever you wish, whatever pleases you, for the sake of all those assembled here.' At that time, the youth Manjushri said to the Buddha: 'World Honored One! What kind of Bodhisattva is able to dwell well in all meritorious dharmas, demonstrate all the practices of Bodhisattvas, teach countless asamkhya (asamkhya, countless) beings, and manifest the forms of all Buddhas like reflections of the moon in water?' After Manjushri had asked this, the Buddha immediately praised him, saying: 'Excellent, excellent! Manjushri! You are able to ask the Tathagata (Tathagata, 'one who has thus come' or 'one who has thus gone', referring to the Buddha) about such profound meanings in a concise way. Now I will explain it to you in detail. Manjushri! Listen carefully, listen carefully! Think about it well, I am about to speak!' Manjushri replied: 'I will follow your teachings and listen attentively!' The Buddha told Manjushri: 'A Bodhisattva who achieves six dharmas is able to fully dwell in all meritorious dharmas. What are the six? Manjushri! This Bodhisattva, when giving, is able to give up everything; does not see himself as being apart from the defilements of stinginess, dwells in the precepts; does not think that he is able to escape the evil karma of breaking the precepts, achieves forbearance; does not think that he is able to escape the evil deeds of anger, possesses diligence, but not just diligence of body or mind; knows how to enter all dhyanas (dhyanas, meditation), liberations, samadhis (samadhi, concentration), and skillful means; and does not think that he has achieved single-mindedness; possesses the practice of wisdom, clearly sees liberation and all paths. Manjushri! A Bodhisattva who achieves these six dharmas is able to dwell well in all merits.' 'Furthermore, Manjushri! There are also six dharmas that are able to well settle all merits. What are the six? Manjushri! This Bodhisattva dwells in hell, gathers beings, yet enjoys heavenly bliss; is born as an animal, gathers animals, yet enjoys the wonderful pleasures of humans; is born in a humble family, yet enjoys the pleasures of a Chakravartin (Chakravartin, wheel-turning king); manifests entering all paths, yet enjoys the supreme bliss of the path; is skilled in knowing how to travel back and forth to all Buddha-kshetras (Buddha-kshetra, Buddha-field), like reflections of the moon in water; speaks all languages, yet says nothing, each not approaching each other. Manjushri! A Bodhisattva who achieves these six dharmas is able to settle all merits.' At that time, Manjushri
利白佛言：「世尊！云何菩薩住地獄中，受于天樂？」
作是問已，佛告文殊師利：「若是菩薩入於三昧，名大蓮華，住地獄中，攝取眾生，受于天樂。見諸眾生受種種苦，各現其形而為說法，令無量眾生悉得解脫。文殊師利！菩薩如是住地獄中，受于天樂。」
文殊師利復白佛言：「云何菩薩生畜生中，攝取畜生，受人天妙樂？」佛言：「文殊師利！而是菩薩入於三昧，名曰寂靜，現生畜生而不失心，受人天妙樂，各隨其形而為說法。菩薩安止無量千眾，令住於法。文殊師利！菩薩如是受畜生身，受人妙樂。」
文殊師利復白佛言：「世尊！云何菩薩生卑賤家，受轉輪王樂？」
佛言：「文殊師利！而是菩薩入於三昧，名曰靜過。是三昧力故生卑賤家，受轉輪王樂。文殊師利！菩薩如是生卑賤家，受轉輪王樂。」
文殊師利白佛言：「世尊！云何菩薩現入諸道，受勝道樂？」
佛言：「文殊師利！而是菩薩入於三昧，名見一切行無作光明。菩薩住是三昧，示入諸道，受勝道樂。文殊師利！菩薩如是現入諸道，受勝道樂。」
爾時文殊師利白佛言：「世尊！云何菩薩善知往返一切佛剎，不動本處亦無去來，現諸佛剎，如水月影？」
佛言：「文殊師利！而是菩薩入
【現代漢語翻譯】 現代漢語譯本 利白菩薩問佛說：『世尊！為什麼菩薩住在地獄中，卻能享受天上的快樂呢？』 問完之後，佛告訴文殊師利菩薩：『如果菩薩進入名為『大蓮華』的三昧（Samadhi，一種高度集中的冥想狀態），住在地獄中，攝取救度眾生，就能享受天上的快樂。他們見到各種受苦的眾生，就顯現不同的身形為他們說法，使無量眾生都能得到解脫。文殊師利！菩薩就是這樣住在地獄中，享受天上的快樂。』 文殊師利菩薩又問佛說：『為什麼菩薩生在畜生道中，攝取救度畜生，卻能享受人天道的妙樂呢？』佛說：『文殊師利！這是因為菩薩進入名為『寂靜』的三昧，即使轉生為畜生也不會失去本心，能享受人天道的妙樂，並根據畜生的不同形體為它們說法。菩薩安頓教化無量千數的眾生，使他們安住于佛法。文殊師利！菩薩就是這樣以畜生的身份，享受人天道的妙樂。』 文殊師利菩薩又問佛說：『世尊！為什麼菩薩生在卑賤的家庭，卻能享受轉輪聖王（Chakravarti，擁有統治世界的理想君主）的快樂呢？』 佛說：『文殊師利！這是因為菩薩進入名為『靜過』的三昧。憑藉這種三昧的力量，即使生在卑賤的家庭，也能享受轉輪聖王的快樂。文殊師利！菩薩就是這樣生在卑賤的家庭，享受轉輪聖王的快樂。』 文殊師利菩薩問佛說：『世尊！為什麼菩薩示現進入各種道，卻能享受殊勝道的快樂呢？』 佛說：『文殊師利！這是因為菩薩進入名為『見一切行無作光明』的三昧。菩薩安住于這種三昧，示現進入各種道，享受殊勝道的快樂。文殊師利！菩薩就是這樣示現進入各種道，享受殊勝道的快樂。』 當時，文殊師利菩薩問佛說：『世尊！為什麼菩薩能夠善於知曉往返於一切佛剎（Buddha-kshetra，佛所居住和教化的世界），卻不移動原來的地方，也沒有來去，只是在諸佛剎中顯現，就像水中的月亮倒影一樣呢？』 佛說：『文殊師利！這是因為菩薩進入……』
【English Translation】 English version Libai Bodhisattva said to the Buddha: 'World Honored One! How can a Bodhisattva dwell in hell and experience heavenly bliss?' After asking this, the Buddha told Manjushri Bodhisattva: 'If a Bodhisattva enters a Samadhi (Samadhi, a state of highly concentrated meditation) called 'Great Lotus Flower,' dwells in hell, and gathers and saves sentient beings, they can experience heavenly bliss. Seeing all kinds of suffering beings, they manifest different forms to teach them the Dharma, enabling countless beings to attain liberation. Manjushri! This is how a Bodhisattva dwells in hell and experiences heavenly bliss.' Manjushri Bodhisattva further asked the Buddha: 'How can a Bodhisattva be born in the animal realm, gather and save animals, and yet experience the wonderful bliss of humans and gods?' The Buddha said: 'Manjushri! This is because the Bodhisattva enters a Samadhi called 'Tranquility.' Even if reborn as an animal, they do not lose their original mind, and can experience the wonderful bliss of humans and gods, teaching the Dharma according to the different forms of animals. The Bodhisattva settles and teaches countless thousands of beings, enabling them to abide in the Dharma. Manjushri! This is how a Bodhisattva, in the form of an animal, experiences the wonderful bliss of humans and gods.' Manjushri Bodhisattva further asked the Buddha: 'World Honored One! How can a Bodhisattva be born into a humble family and yet experience the bliss of a Chakravarti (Chakravarti, an ideal monarch who rules the world)?' The Buddha said: 'Manjushri! This is because the Bodhisattva enters a Samadhi called 'Quiet Transcendence.' By the power of this Samadhi, even if born into a humble family, they can experience the bliss of a Chakravarti. Manjushri! This is how a Bodhisattva is born into a humble family and experiences the bliss of a Chakravarti.' Manjushri Bodhisattva asked the Buddha: 'World Honored One! How can a Bodhisattva appear to enter various paths and yet experience the bliss of the supreme path?' The Buddha said: 'Manjushri! This is because the Bodhisattva enters a Samadhi called 'Seeing All Actions as Light Without Creation.' Abiding in this Samadhi, the Bodhisattva demonstrates entering various paths and experiences the bliss of the supreme path. Manjushri! This is how a Bodhisattva appears to enter various paths and experiences the bliss of the supreme path.' At that time, Manjushri Bodhisattva asked the Buddha: 'World Honored One! How can a Bodhisattva be skilled in knowing how to travel back and forth to all Buddha-kshetras (Buddha-kshetra, the world where the Buddha resides and teaches), without moving from their original place, nor coming or going, but appearing in all Buddha-kshetras like the reflection of the moon in water?' The Buddha said: 'Manjushri! This is because the Bodhisattva enters...'
於三昧，名曰過於一切言說。是菩薩住此三昧時，東西南北、四維上下、一切十方世界之中，示現其身，不動本處亦無去來；住是三昧，得見諸佛亦聞說法。文殊師利！菩薩如是善知往返一切佛剎，不動本處亦無去來，現諸佛剎，如水月影。」
爾時文殊師利白佛言：「世尊！云何菩薩出一切語，無所言說，各不親近？」
佛言：「文殊師利！而是菩薩得陀羅尼，名曰無量。得是持已，入無量心，知無量語。是菩薩得旋陀羅尼力故，出一切語，各不親近。文殊師利！菩薩如是出一切語，無所言說，各不親近。」
爾時文殊師利白佛言：「世尊！是菩薩方便甚難。世尊！若有菩薩入此經時，入何等法？」
佛言：「文殊師利！若有菩薩欲入此經，如解虛空。」
文殊師利言：「虛空何也？」
佛言：「文殊師利！是虛空者，不染于欲，不瞋不癡。文殊師利！一切諸法亦復如是，無染瞋癡。文殊師利！是虛空者，非施成就、非戒成就、非忍成就、非進成就、非禪成就、非慧成就。如是文殊師利！一切諸法亦復如是，非施成就，非戒、忍、進、禪、慧成就。文殊師利！猶如虛空非智、非斷。文殊師利！一切諸法亦復如是，非智、非斷。文殊師利！猶如虛空非修、非證。文殊師利！一切
【現代漢語翻譯】 現代漢語譯本：關於三昧（Samadhi，一種冥想狀態），名為超越一切言說。當菩薩安住於此三昧時，在東西南北、四維上下、一切十方世界之中，示現其身，卻不動搖其本來的位置，也沒有任何的來去；安住於此三昧，能夠得見諸佛，也能聽聞佛法。文殊師利（Manjushri，智慧的菩薩）！菩薩如此善於知曉往返於一切佛剎（Buddha-kshetra，佛的凈土），不動搖其本來的位置，也沒有任何的來去，在諸佛剎中顯現，就像水中的月亮倒影一樣。
這時，文殊師利菩薩對佛說：『世尊！菩薩如何能夠說出一切語言，卻又無所言說，各種語言之間互不相近呢？』
佛說：『文殊師利！因為這位菩薩獲得了陀羅尼（Dharani，總持），名為無量。獲得此總持之後，進入無量心，知曉無量語言。這位菩薩因為獲得旋轉陀羅尼的力量，所以能夠說出一切語言，各種語言之間互不相近。文殊師利！菩薩就是這樣說出一切語言，卻又無所言說，各種語言之間互不相近。』
這時，文殊師利菩薩對佛說：『世尊！菩薩的這種方便法門非常難以理解。世尊！如果有菩薩進入此經時，會進入什麼樣的法呢？』
佛說：『文殊師利！如果有菩薩想要進入此經，就像理解虛空一樣。』
文殊師利問：『什麼是虛空呢？』
佛說：『文殊師利！這虛空，不被慾望所污染，沒有嗔恨，沒有愚癡。文殊師利！一切諸法也是如此，沒有染污、嗔恨、愚癡。文殊師利！這虛空，不是佈施的成就、不是持戒的成就、不是忍辱的成就、不是精進的成就、不是禪定的成就、不是智慧的成就。如此，文殊師利！一切諸法也是如此，不是佈施的成就，也不是持戒、忍辱、精進、禪定、智慧的成就。文殊師利！猶如虛空不是智慧，也不是斷滅。文殊師利！一切諸法也是如此，不是智慧，也不是斷滅。文殊師利！猶如虛空不是修行，也不是證悟。文殊師利！一切
【English Translation】 English version: Regarding the Samadhi (Samadhi, a meditative state), named surpassing all speech. When a Bodhisattva dwells in this Samadhi, he manifests his body in the east, west, south, north, the four intermediate directions, above and below, in all the ten directions of the world, without moving from his original place and without any coming or going; dwelling in this Samadhi, he can see all the Buddhas and hear the Dharma. Manjushri (Manjushri, the Bodhisattva of wisdom)! The Bodhisattva is so skilled in knowing how to travel to and from all Buddha-kshetras (Buddha-kshetra, Buddha's pure land), without moving from his original place and without any coming or going, appearing in all the Buddha-kshetras, like the moon's reflection in water.
At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! How can a Bodhisattva utter all languages, yet be without speech, and the languages not be close to each other?'
The Buddha said: 'Manjushri! It is because this Bodhisattva has obtained a Dharani (Dharani, a mnemonic device), named Immeasurable. Having obtained this Dharani, he enters the Immeasurable Mind and knows Immeasurable Languages. This Bodhisattva, because of the power of the Revolving Dharani, can utter all languages, and the languages are not close to each other. Manjushri! The Bodhisattva thus utters all languages, yet is without speech, and the languages are not close to each other.'
At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! This expedient means of the Bodhisattva is very difficult to understand. World Honored One! If a Bodhisattva enters this Sutra, what kind of Dharma does he enter?'
The Buddha said: 'Manjushri! If a Bodhisattva wishes to enter this Sutra, it is like understanding space.'
Manjushri said: 'What is space?'
The Buddha said: 'Manjushri! This space is not defiled by desire, it has no anger, no delusion. Manjushri! All Dharmas are also like this, without defilement, anger, or delusion. Manjushri! This space is not the accomplishment of giving, not the accomplishment of morality, not the accomplishment of patience, not the accomplishment of diligence, not the accomplishment of meditation, not the accomplishment of wisdom. Thus, Manjushri! All Dharmas are also like this, not the accomplishment of giving, nor the accomplishment of morality, patience, diligence, meditation, or wisdom. Manjushri! Like space, it is neither wisdom nor cessation. Manjushri! All Dharmas are also like this, neither wisdom nor cessation. Manjushri! Like space, it is neither cultivation nor realization. Manjushri! All
諸法亦復如是，非修、非證。文殊師利！猶如虛空非闇、非明。文殊師利！一切諸法亦復如是，非闇、非明。文殊師利！猶如虛空遍一切處而不可捉。文殊師利！一切諸法亦復如是，遍一切處而不可捉。文殊師利！猶如虛空非進正道、非進邪道。文殊師利！一切諸法亦復如是，非進正道、非進邪道。文殊師利！猶如虛空非聲聞乘、非緣覺乘、亦非佛乘。文殊師利！一切諸法亦復如是，非聲聞乘、非緣覺乘、亦非佛乘。文殊師利！猶如虛空非思、非智。文殊師利！一切諸法亦復如是，非思、非智。文殊師利！猶如虛空非動非發、非不動發。文殊師利！一切諸法亦復如是，非動發、非不動發。文殊師利！猶如虛空非動發、非不動發。文殊師利！菩薩亦爾。於一切法非動發、非不動發。文殊師利！猶如虛空無有眾生能污染者。文殊師利！一切諸法亦復如是，是涅槃分，究竟無染，非寂靜、非不寂靜。文殊師利！猶如虛空住無住處，不動不搖，不住處故。文殊師利！諸菩薩等亦復如是，見諸眾生住無住處，得實不動、不搖、不住。文殊師利！是實相法，欲見如來是名邪見；如是邪見即是正行；若是正行，是中佈施無有大果，亦無大報；若其施中無大果報，是世福田；若世福田，是中所施無有果報；若施無果報，是則滿足不實之
【現代漢語翻譯】 現代漢語譯本： 一切諸法的本性也是如此，既不需要修習，也無法被證得。文殊師利（Manjushri，菩薩名）！就像虛空一樣，它既不是黑暗，也不是光明。文殊師利！一切諸法的本性也是如此，既不是黑暗，也不是光明。文殊師利！就像虛空一樣，它遍及一切處所，卻無法被抓取。文殊師利！一切諸法的本性也是如此，遍及一切處所，卻無法被抓取。文殊師利！就像虛空一樣，它既不進入正道，也不進入邪道。文殊師利！一切諸法的本性也是如此，既不進入正道，也不進入邪道。文殊師利！就像虛空一樣，它既不是聲聞乘（Sravaka-yana，小乘），也不是緣覺乘（Pratyekabuddha-yana，中乘），也不是佛乘（Buddha-yana，大乘）。文殊師利！一切諸法的本性也是如此，既不是聲聞乘，也不是緣覺乘，也不是佛乘。文殊師利！就像虛空一樣，它既不是思慮，也不是智慧。文殊師利！一切諸法的本性也是如此，既不是思慮，也不是智慧。文殊師利！就像虛空一樣，它既不是動搖，也不是發起，也不是不動的發起。文殊師利！一切諸法的本性也是如此，既不是動搖的發起，也不是不動的發起。文殊師利！就像虛空一樣，它既不是動搖的發起，也不是不動的發起。文殊師利！菩薩（Bodhisattva）也是如此。對於一切法，既不是動搖的發起，也不是不動的發起。文殊師利！就像虛空一樣，沒有眾生能夠污染它。文殊師利！一切諸法的本性也是如此，是涅槃（Nirvana，解脫）的一部分，究竟沒有污染，既不是寂靜，也不是不寂靜。文殊師利！就像虛空一樣，它安住于無所住之處，不動不搖，因為沒有可以安住的地方。文殊師利！諸位菩薩也是如此，見到諸位眾生安住于無所住之處，獲得真實的、不動的、不搖晃的、不執著的境界。文殊師利！這才是實相之法，如果想要在其中見到如來（Tathagata，佛的稱號），這就被稱為邪見；這樣的邪見實際上就是正行；如果是正行，那麼在其中佈施就沒有大的果報，也沒有大的回報；如果在佈施中沒有大的果報，那就是世間的福田；如果是世間的福田，那麼在其中佈施就沒有果報；如果佈施沒有果報，那麼就滿足了不真實的知見。
【English Translation】 English version: All dharmas (phenomena, teachings) are also like this, neither requiring cultivation nor capable of being attained. Manjushri (Bodhisattva's name)! Just like space, it is neither darkness nor light. Manjushri! All dharmas are also like this, neither darkness nor light. Manjushri! Just like space, it pervades all places but cannot be grasped. Manjushri! All dharmas are also like this, pervading all places but cannot be grasped. Manjushri! Just like space, it neither enters the right path nor the wrong path. Manjushri! All dharmas are also like this, neither entering the right path nor the wrong path. Manjushri! Just like space, it is neither the Sravaka-yana (Vehicle of Hearers, Hinayana), nor the Pratyekabuddha-yana (Vehicle of Solitary Buddhas), nor the Buddha-yana (Buddha Vehicle, Mahayana). Manjushri! All dharmas are also like this, neither the Sravaka-yana, nor the Pratyekabuddha-yana, nor the Buddha-yana. Manjushri! Just like space, it is neither thought nor wisdom. Manjushri! All dharmas are also like this, neither thought nor wisdom. Manjushri! Just like space, it is neither moving nor arising, nor unmoving arising. Manjushri! All dharmas are also like this, neither moving arising nor unmoving arising. Manjushri! Just like space, it is neither moving arising nor unmoving arising. Manjushri! Bodhisattvas (Enlightenment beings) are also like this. Regarding all dharmas, it is neither moving arising nor unmoving arising. Manjushri! Just like space, no sentient being can pollute it. Manjushri! All dharmas are also like this, being a part of Nirvana (liberation), ultimately without defilement, neither tranquil nor non-tranquil. Manjushri! Just like space, it dwells in no dwelling place, unmoving and unshaken, because there is no place to dwell. Manjushri! All Bodhisattvas are also like this, seeing all sentient beings dwelling in no dwelling place, attaining true, unmoving, unshaken, and unattached states. Manjushri! This is the Dharma of true reality; if one desires to see the Tathagata (Thus Come One, Buddha's title) within it, this is called wrong view; such wrong view is actually right practice; if it is right practice, then giving within it has no great fruit or great reward; if there is no great fruit in giving, then it is a field of merit in the world; if it is a field of merit in the world, then giving within it has no reward; if giving has no reward, then it fulfills unreal knowledge.
智；若其滿足不實之智，是等疾得無生法忍。」
爾時眾中六十比丘增上慢者，聞如是法，作是思惟：「是道闇昧，如如來說，同外道說。是外道等富蘭那迦葉、末伽梨憍舍耶、阿耆多翅舍、欽婆羅珊阇耶、毗羅坻子、波復多迦旃延、尼犍陀若提子等所說如是，佛亦如是。」
爾時世尊知是六十增上慢比丘心之所念，即告文殊師利童子曰：「文殊師利！如是，如是！我如來說法同於外道，然是外道不解佛說法。」爾時六十增上慢比丘，聞是說已，增益受苦，憂惱不悅，其心不樂，不知如是所說法故，從座而去。
爾時大德舍利弗，問諸比丘：「大德！汝等今欲何去？當解如來如是說法。何因何緣故，如來爾時說？大德且住！我問如來，以何因緣如是說也？」爾時諸比丘聞于大德舍利弗語，即還各各，復于本座。
爾時大德舍利弗白佛言：「世尊！如來何緣說如是事，愿當演說斷比丘疑？」
佛告舍利弗：「于意云何，若有比丘諸漏已盡，心得解脫，是比丘等聞此言說生驚畏不？」
舍利弗言：「不也，世尊！若有比丘見聖諦者，聞一切聲不驚怖畏，何況諸漏已盡，心得解脫者！」
佛告舍利弗：「或有癡人妄想分別，于不實法得虛空行。」
舍利弗言：「愿世尊說
【現代漢語翻譯】 現代漢語譯本：『智慧；如果他們滿足於不真實的智慧，這些人很快就能獲得無生法忍。』
當時，僧團中有六十位自以為是的比丘，聽到這樣的佛法，心想：『這個道義晦澀難懂，正如如來說的，和外道說的一樣。那些外道如富蘭那迦葉（Purana Kassapa，六師外道之一）、末伽梨憍舍耶（Makkhali Gosala，六師外道之一）、阿耆多翅舍（Ajita Kesakambali，六師外道之一）、欽婆羅珊阇耶（Pakudha Kaccayana，六師外道之一）、毗羅坻子（Nigantha Nataputta，耆那教創始人）、波浮陀迦旃延（Sanjaya Belatthiputta，六師外道之一）、尼犍陀若提子（Nigantha Nataputta，耆那教創始人）等所說的就是這樣，佛陀說的也一樣。』
當時，世尊知道這六十位自以為是的比丘心中所想，就告訴文殊師利童子說：『文殊師利！是的，是的！我如來說法和外道相似，然而這些外道並不理解佛陀的說法。』當時，這六十位自以為是的比丘，聽到這些話后，更加痛苦，憂愁煩惱，心中不悅，因為不理解所說的佛法，就從座位上離開了。
當時，大德舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）問那些比丘：『大德們！你們現在要到哪裡去？應當理解如來這樣的說法。因為什麼原因，什麼緣故，如來當時這樣說？大德們請留步！我來問如來，因為什麼因緣這樣說呢？』當時，那些比丘聽到大德舍利弗的話，就各自返回，回到原來的座位。
當時，大德舍利弗對佛陀說：『世尊！如來因為什麼緣故說這樣的話，希望您能演說，消除比丘們的疑惑？』
佛陀告訴舍利弗：『你認為如何，如果有比丘諸漏已盡，心得解脫，這些比丘聽到這些話會感到驚慌害怕嗎？』
舍利弗說：『不會的，世尊！如果有比丘見到聖諦，聽到一切聲音都不會驚慌害怕，更何況是諸漏已盡，心得解脫的人呢！』
佛陀告訴舍利弗：『或者有愚癡的人妄想分別，在不真實的法中得到虛空的行徑。』
舍利弗說：『希望世尊解說。』
【English Translation】 English version: 'Wisdom; if they are satisfied with unreal wisdom, these people will quickly attain the forbearance of the uncreated dharma.'
At that time, sixty conceited Bhikkhus (monks) in the assembly, upon hearing such Dharma (teachings), thought: 'This path is obscure, just as the Tathagata (Buddha) says, it is the same as what the heretics say. Those heretics such as Purana Kassapa (one of the six heretical teachers), Makkhali Gosala (one of the six heretical teachers), Ajita Kesakambali (one of the six heretical teachers), Pakudha Kaccayana (one of the six heretical teachers), Nigantha Nataputta (founder of Jainism), Sanjaya Belatthiputta (one of the six heretical teachers), Nigantha Nataputta (founder of Jainism), etc., say the same, and the Buddha says the same.'
At that time, the World-Honored One (Buddha), knowing what these sixty conceited Bhikkhus were thinking, said to Manjushri (Bodhisattva of wisdom): 'Manjushri! Yes, yes! The Dharma I, the Tathagata, teach is similar to that of the heretics, but these heretics do not understand the Buddha's teachings.' At that time, these sixty conceited Bhikkhus, upon hearing these words, increased their suffering, were filled with sorrow and distress, and their hearts were not joyful. Because they did not understand the Dharma that was being taught, they left their seats.
At that time, the Venerable Sariputta (one of the Buddha's chief disciples, known for his wisdom) asked the Bhikkhus: 'Venerable ones! Where are you going now? You should understand the Tathagata's teachings. For what reason, for what cause, did the Tathagata say this at that time? Venerable ones, please stay! I will ask the Tathagata, for what reason did he say this?' At that time, the Bhikkhus, hearing the words of the Venerable Sariputta, returned and each resumed their seats.
At that time, the Venerable Sariputta said to the Buddha: 'World-Honored One! For what reason did the Tathagata say such things? I hope you will explain it and dispel the doubts of the Bhikkhus.'
The Buddha said to Sariputta: 'What do you think? If there are Bhikkhus whose outflows (kleshas) are exhausted and whose minds are liberated, would these Bhikkhus be alarmed or afraid upon hearing these words?'
Sariputta said: 'No, World-Honored One! If there are Bhikkhus who have seen the Noble Truths, they will not be alarmed or afraid upon hearing any sound, let alone those whose outflows are exhausted and whose minds are liberated!'
The Buddha said to Sariputta: 'Or there may be foolish people who engage in delusional thoughts and discriminations, and attain empty practices in unreal dharmas.'
Sariputta said: 'May the World-Honored One explain.'
是法句義，令斷眾疑！」
佛告舍利弗：「若見如來如夢、如幻是名正見；若正見者，于如來所不作實想、不作堅想、不作物想、不作名想、不作聚想；若於如來不作實想、不作堅想、不作物想、不作名想、不作聚想，如是等行，一切諸行悉是妄見；若一切行悉是妄見，是知一切諸法是邪見；若知一切諸法是邪見，佛說是等滿足邪見；又知一切諸見是邪，是亦邪見。如是，舍利弗！以是緣故，欲見如來名為邪見。舍利弗！是等不見如來密身，是取分別，于如來身為舍利如來之想。舍利弗！若有如是見於如來，名為邪知。」
爾時舍利弗白佛言：「世尊！云何邪見名為正行？」
佛言：「舍利弗！一切凡夫正起覺觀，妄想分別，起依止動發、不動發，起我見、眾生見、命見、人見，著我勝、我所勝。知是諸事，小凡夫等動搖總務，生於戲論，知如是等悉皆不實。舍利弗！無者，名為不實。舍利弗！不實者，名妄語。舍利弗！妄語者，名曰為邪。舍利弗！如是等事攝取不實，是等邪見名為正行。舍利弗！以是緣故，所謂邪見名為正行。」
爾時舍利弗白佛言：「世尊！頗有正行，所有佈施無小果、大果也？」
佛言：「舍利弗！若如是等正行成就，有所施與趣向涅槃，受于涅槃，齊分涅槃
【現代漢語翻譯】 現代漢語譯本：'這是法句的意義，使人斷除各種疑惑！'
佛告訴舍利弗（Śāriputra）：'如果視如來（Tathāgata）如夢、如幻，這才是正確的見解；如果具有正確的見解，對於如來，就不會產生真實的想、堅固的想、物質的想、名稱的想、聚合的想；如果對於如來不產生真實的想、堅固的想、物質的想、名稱的想、聚合的想，像這樣的行為，一切行為都是虛妄的見解；如果一切行為都是虛妄的見解，那就是知道一切諸法都是邪見；如果知道一切諸法都是邪見，佛說這樣的人就完全具備了邪見；又知道一切諸見都是邪的，這也是邪見。像這樣，舍利弗！因為這個緣故，想要以常見如來，就叫做邪見。舍利弗！這些人不能見到如來的秘密之身，他們是執取分別，把如來的身體當作舍利如來的想法。舍利弗！如果有人這樣看待如來，就叫做邪知。'
這時，舍利弗（Śāriputra）問佛說：'世尊！怎樣的邪見可以稱為正行呢？'
佛說：'舍利弗（Śāriputra）！一切凡夫正確地生起覺察和觀照，虛妄地思量和分別，生起依止的動發和不動發，生起我見、眾生見、命見、人見，執著於我勝、我所勝。知道這些事情，小凡夫等動搖總務，產生戲論，知道像這些都是不真實的。舍利弗（Śāriputra）！無，就叫做不真實。舍利弗（Śāriputra）！不真實，就叫做妄語。舍利弗（Śāriputra）！妄語，就叫做邪。舍利弗（Śāriputra）！像這些事情攝取不真實，這些邪見就叫做正行。舍利弗（Śāriputra）！因為這個緣故，所謂的邪見可以稱為正行。'
這時，舍利弗（Śāriputra）問佛說：'世尊！有沒有正行，所有的佈施沒有小果、大果的分別呢？'
佛說：'舍利弗（Śāriputra）！如果像這樣的正行成就，有所施與，趣向涅槃（Nirvana），領受涅槃（Nirvana），平等地分享涅槃（Nirvana）。'
【English Translation】 English version: 'This is the meaning of the Dharma verses, enabling the cutting off of all doubts!'
The Buddha told Śāriputra: 'If one sees the Tathāgata (如來) [Thus Gone One] as like a dream, like an illusion, this is called right view; if one has right view, then with regard to the Tathāgata (如來) [Thus Gone One], one does not create thoughts of reality, thoughts of solidity, thoughts of materiality, thoughts of name, thoughts of aggregation; if with regard to the Tathāgata (如來) [Thus Gone One] one does not create thoughts of reality, thoughts of solidity, thoughts of materiality, thoughts of name, thoughts of aggregation, such actions, all actions are false views; if all actions are false views, then one knows that all dharmas are wrong views; if one knows that all dharmas are wrong views, the Buddha says that such a person is fully endowed with wrong views; furthermore, knowing that all views are wrong, this is also a wrong view. Thus, Śāriputra, for this reason, wanting to see the Tathāgata (如來) [Thus Gone One] with ordinary sight is called wrong view. Śāriputra, such people do not see the secret body of the Tathāgata (如來) [Thus Gone One], they grasp at discriminations, regarding the body of the Tathāgata (如來) [Thus Gone One] as the idea of a relic Tathāgata (如來) [Thus Gone One]. Śāriputra, if someone sees the Tathāgata (如來) [Thus Gone One] in this way, it is called wrong knowledge.'
At that time, Śāriputra (舍利弗) [Shariputra] said to the Buddha: 'World Honored One, how can wrong view be called right practice?'
The Buddha said: 'Śāriputra (舍利弗) [Shariputra], all ordinary beings correctly arise with awareness and contemplation, falsely thinking and discriminating, giving rise to dependent arising of movement and non-movement, giving rise to views of self, views of sentient beings, views of life, views of person, clinging to the superiority of self, the superiority of what belongs to self. Knowing these things, small ordinary beings are shaken in their general affairs, giving rise to frivolous discussions, knowing that such things are all unreal. Śāriputra (舍利弗) [Shariputra], non-existence is called unreal. Śāriputra (舍利弗) [Shariputra], unreal is called false speech. Śāriputra (舍利弗) [Shariputra], false speech is called wrong. Śāriputra (舍利弗) [Shariputra], such things grasping at unreality, these wrong views are called right practice. Śāriputra (舍利弗) [Shariputra], for this reason, so-called wrong view is called right practice.'
At that time, Śāriputra (舍利弗) [Shariputra] said to the Buddha: 'World Honored One, is there right practice where all giving has no distinction of small or great fruit?'
The Buddha said: 'Śāriputra (舍利弗) [Shariputra], if such right practice is accomplished, whatever is given is directed towards Nirvana (涅槃) [Liberation], receiving Nirvana (涅槃) [Liberation], equally sharing Nirvana (涅槃) [Liberation].'
。舍利弗！而是涅槃無小果、大果，非小功德。何以故？是涅槃者，離一切果，無有齊分，不可齊分。」
舍利弗言：「世尊！若其涅槃無齊分者，云何如來說增益無量無邊功德！」
佛告舍利弗：「諸凡夫具煩惱行，我論、眾生論、命論、丈夫論，為如是等諸眾生故，說言涅槃無有分齊，涅槃增益無量功德，乃至令生於欲樂心。舍利弗！假聖福田，非入涅槃。又舍利弗！離欲聖人名見福田。舍利弗！譬如農夫種下谷種，因生稗莠亦生余草。舍利弗！于汝意云何，而是農夫所得稗草是果報不？」
「不也，世尊！」
佛言：「舍利弗！譬如農夫依因谷種，生稗余草，生相似谷。如是舍利弗！施聖福田，自然大報，后斷諸漏、乾焦愛果。舍利弗！而是農夫本期為谷，見余稗草心不生喜，非果故、非所利故。如是舍利弗！非有為田，安於上施聖得大果報。舍利弗！以是因緣施正行者，無大果、大報。」
舍利弗言：「世尊！若其佈施無大果、大報，云何名為世福田也！」
佛言：「舍利弗！非小果想，非大果想，是施不生。若施不生，是能受於世間天、人、阿修羅供。舍利弗！于無盡田不取果報，不與果報。是故舍利弗！非大報、非小果是世福田。」
舍利弗言：「世尊！云
【現代漢語翻譯】 現代漢語譯本： 『舍利弗（Śāriputra，佛陀十大弟子之一）！涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的狀態）沒有小果、大果之分，也不是通過小的或大的功德就能獲得的。為什麼呢？因為涅槃超越了一切果報，沒有可以衡量的界限，是不可分割的。』
舍利弗說：『世尊（Bhagavan，佛陀的尊稱）！如果涅槃沒有界限，如來（Tathāgata，佛陀的稱號之一）為什麼說通過增益無量無邊的功德可以達到涅槃呢？』
佛告訴舍利弗：『凡夫（prthagjana，指未開悟的眾生）具有各種煩惱，執著於我論、眾生論、命論、丈夫論等。爲了這些眾生，我說涅槃沒有界限，增益無量功德可以趨向涅槃，乃至讓他們生起對欲樂的嚮往。舍利弗！虛假的聖福田（指不具德的出家人或修行人），不能令人進入涅槃。還有，舍利弗！遠離慾望的聖人才能被稱為真正的福田。舍利弗！譬如農夫種下穀子的種子，結果既長出穀子，也長出稗草和其他雜草。舍利弗！你認為農夫收穫的稗草是穀子的果報嗎？』
『不是的，世尊！』
佛說：『舍利弗！譬如農夫依靠穀子的種子，長出稗草和雜草，也長出相似的穀子。同樣，舍利弗！佈施給真正的聖福田，自然會獲得大的果報，最終斷除各種煩惱，使愛慾之果乾枯焦竭。舍利弗！農夫本來期望得到的是穀子，看到稗草不會感到高興，因為稗草不是他想要的果實，也不是他所期望的利益。同樣，舍利弗！不是真正的福田，卻接受了對聖者的佈施，是無法獲得大的果報的。舍利弗！因此，佈施給行為不正的人，不會獲得大的果報。』
舍利弗說：『世尊！如果佈施沒有大的果報，怎麼能稱之為世間的福田呢？』
佛說：『舍利弗！不執著于小果的想法，也不執著于大果的想法，這樣的佈施才能產生真正的功德。如果佈施能產生功德，那麼接受佈施的人才能接受世間天人、阿修羅（Asura，一種神道生物）的供養。舍利弗！在無盡的福田中不求果報，也不給予果報。所以，舍利弗！不是爲了大的果報或小的果報，才是真正的世間福田。』
舍利弗說：『世尊！云』
【English Translation】 English version: 『Śāriputra (one of the ten principal disciples of the Buddha)! Nirvāṇa (the Buddhist term for the state of liberation from the cycle of birth and death) has neither small nor great results, nor is it attained through small or great merit. Why? Because Nirvāṇa transcends all results, has no measurable limits, and is indivisible.』
Śāriputra said, 『Bhagavan (an epithet for the Buddha)! If Nirvāṇa has no limits, why does the Tathāgata (another title for the Buddha) say that it can be attained by increasing immeasurable merit?』
The Buddha told Śāriputra, 『Ordinary beings (prthagjana, referring to unenlightened beings) are filled with afflictions and cling to theories of self, beings, life, and individuals. For the sake of these beings, I say that Nirvāṇa has no limits, and that increasing immeasurable merit leads to Nirvāṇa, even to the point of arousing desire for sensual pleasures. Śāriputra! False fields of merit (referring to monks or practitioners without virtue) cannot lead one to Nirvāṇa. Furthermore, Śāriputra! A saint who is free from desire is called a true field of merit. Śāriputra! It is like a farmer who plants seeds of grain, and as a result, both grain and weeds grow. Śāriputra! What do you think? Is the weed that the farmer obtains a result of the grain?』
『No, Bhagavan!』
The Buddha said, 『Śāriputra! Just as a farmer relies on seeds of grain to grow weeds and similar grains, so too, Śāriputra! Giving to a true field of merit naturally yields great rewards, eventually cutting off all defilements and drying up the fruit of desire. Śāriputra! The farmer originally hoped for grain, and is not pleased to see weeds, because weeds are not the fruit he desires, nor the benefit he expects. Similarly, Śāriputra! If it is not a true field of merit, but receives offerings intended for saints, great rewards cannot be obtained. Śāriputra! Therefore, giving to those who do not practice correctly will not yield great results or great rewards.』
Śāriputra said, 『Bhagavan! If giving does not yield great results or great rewards, how can it be called a field of merit in the world?』
The Buddha said, 『Śāriputra! Without clinging to the idea of small results or great results, such giving can produce true merit. If giving can produce merit, then the recipient can receive offerings from gods, humans, and asuras (a type of divine being) in the world. Śāriputra! In an inexhaustible field of merit, one does not seek rewards, nor does one give rewards. Therefore, Śāriputra! It is not for the sake of great rewards or small results that one is a true field of merit in the world.』
Śāriputra said, 『Bhagavan! How』
何是世福田不得果報？」
佛言舍利弗：「汝意云何，若為涅槃有果報不？」
舍利弗言：「無也，世尊！若施為涅槃，得果報者，一切聖人不名無為。」
佛即贊言：「善哉，善哉！舍利弗！以是事故，施世福田無有果報。」
爾時舍利弗白佛言：「世尊！若施無果報，云何具足於妄想智？」
佛言：「舍利弗！于意云何，若知於一切法性是實不也？」舍利弗言：「世尊！知一切法猶如幻性。世尊！若知幻性是不實知。何以故？如來演說一切諸法猶如幻性。如幻性者，即是不實。世尊！若知一切法性如此，是不實智。所以者何？無有一法而是實者。」
爾時佛復贊舍利弗：「善哉，善哉！舍利弗！如是，如是！舍利弗！若法有實、有物、有真，則無眾生入于涅槃。舍利弗！一切諸法亦非是實，非物、非真。是故舍利弗！恒沙眾生入于涅槃，永不復生，亦不知盡，眾生不實故。舍利弗！若一切眾生無有實想，是名具足於不實智。是故舍利弗！施無果報，能得具足滿於不實智。」
爾時舍利弗白佛言：「世尊！云何智滿於不實智，而疾獲得無生法忍？」
佛言：「舍利弗！若知不實而亦不證。舍利弗！何等是不實者？我見、眾生見、命見、人見、斷見、常見。有不實
【現代漢語翻譯】 現代漢語譯本： 『什麼是世間的福田，卻不能得到果報呢？』
佛陀告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『你的意思如何？如果爲了涅槃（Nirvāṇa，佛教術語，指解脫）而有所施捨，會有果報嗎？』
舍利弗回答說：『沒有的，世尊！如果施捨是爲了涅槃，並且能得到果報，那麼一切聖人就不應該被稱為無為（asaṃskṛta，佛教術語，指不生不滅的境界）了。』
佛陀讚歎道：『好啊，好啊！舍利弗！因為這個緣故，施捨給世間的福田是沒有果報的。』
當時，舍利弗問佛陀：『世尊！如果施捨沒有果報，如何才能圓滿具足虛妄不實的智慧呢？』
佛陀說：『舍利弗！你的意思如何？如果知道一切法的自性是真實的嗎？』舍利弗回答說：『世尊！知道一切法都如幻象一般。世尊！如果知道幻象的自性是不真實的。為什麼呢？如來（Tathāgata，佛陀的稱號之一）演說一切諸法都如幻象一般。如幻象的自性，就是不真實的。世尊！如果知道一切法的自性如此，就是不真實的智慧。為什麼呢？沒有一法是真實的。』
當時，佛陀再次讚歎舍利弗：『好啊，好啊！舍利弗！正是這樣，正是這樣！舍利弗！如果法有真實、有實體、有真性，那麼就沒有眾生能夠進入涅槃。舍利弗！一切諸法也不是真實的，沒有實體，沒有真性。所以，舍利弗！恒河沙數般的眾生進入涅槃，永遠不再出生，也不知道終盡，因為眾生是不真實的。舍利弗！如果一切眾生沒有真實的想念，這就叫做圓滿具足不真實的智慧。所以，舍利弗！施捨沒有果報，能夠得到圓滿具足不真實的智慧。』
當時，舍利弗問佛陀：『世尊！如何才能圓滿不真實的智慧，而迅速獲得無生法忍（anutpāda-dharma-kṣānti，佛教術語，指對諸法不生不滅的真理的證悟）呢？』
佛陀說：『舍利弗！如果知道不真實，卻也不執著於它。舍利弗！什麼是不真實的呢？我見（ātma-dṛṣṭi，認為有『我』的見解）、眾生見（sattva-dṛṣṭi，認為有『眾生』的見解）、命見（jīva-dṛṣṭi，認為有『生命』的見解）、人見（pudgala-dṛṣṭi，認為有『人』的見解）、斷見（uccheda-dṛṣṭi，認為人死後一切斷滅的見解）、常見（śāśvata-dṛṣṭi，認為事物是永恒不變的見解）。有不實
【English Translation】 English version: 『What are the fields of merit in the world that do not yield karmic results?』
The Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 『What do you think? If one gives alms for the sake of Nirvāṇa (a Buddhist term referring to liberation), will there be karmic results?』
Śāriputra replied: 『No, World Honored One! If giving alms for Nirvāṇa yields karmic results, then all the sages should not be called unconditioned (asaṃskṛta, a Buddhist term referring to the state of non-arising and non-ceasing).』
The Buddha praised: 『Excellent, excellent! Śāriputra! For this reason, giving to the fields of merit in the world does not yield karmic results.』
At that time, Śāriputra asked the Buddha: 『World Honored One! If giving alms has no karmic results, how can one fully possess the wisdom of illusion?』
The Buddha said: 『Śāriputra! What do you think? Is knowing the nature of all dharmas to be real?』 Śāriputra replied: 『World Honored One! Knowing all dharmas is like knowing the nature of illusion. World Honored One! Knowing the nature of illusion is knowing it to be unreal. Why? The Tathāgata (one of the titles of the Buddha) expounds that all dharmas are like the nature of illusion. The nature of illusion is unreal. World Honored One! If one knows the nature of all dharmas to be like this, it is unreal wisdom. Why? There is not a single dharma that is real.』
At that time, the Buddha again praised Śāriputra: 『Excellent, excellent! Śāriputra! It is so, it is so! Śāriputra! If dharmas were real, substantial, and true, then no sentient beings could enter Nirvāṇa. Śāriputra! All dharmas are neither real, nor substantial, nor true. Therefore, Śāriputra! Sentient beings as numerous as the sands of the Ganges enter Nirvāṇa, never to be born again, and without knowing an end, because sentient beings are unreal. Śāriputra! If all sentient beings have no real thoughts, this is called fully possessing unreal wisdom. Therefore, Śāriputra! Giving alms without karmic results can attain the full possession of unreal wisdom.』
At that time, Śāriputra asked the Buddha: 『World Honored One! How can one perfect unreal wisdom and quickly attain the Acceptance of the Non-arising of Dharmas (anutpāda-dharma-kṣānti, a Buddhist term referring to the realization of the truth of the non-arising and non-ceasing of all dharmas)?』
The Buddha said: 『Śāriputra! If one knows the unreal but does not cling to it. Śāriputra! What is unreal? The view of self (ātma-dṛṣṭi, the view that there is a 'self'), the view of sentient beings (sattva-dṛṣṭi, the view that there are 'sentient beings'), the view of life (jīva-dṛṣṭi, the view that there is 'life'), the view of person (pudgala-dṛṣṭi, the view that there is a 'person'), the annihilationist view (uccheda-dṛṣṭi, the view that everything is annihilated after death), the eternalist view (śāśvata-dṛṣṭi, the view that things are eternal and unchanging). There is unreal
者，佛想、法想、僧想、涅槃想。舍利弗！若心動搖，戲論總務皆是不實。舍利弗！如是執不實中而得解脫。舍利弗！以是事故具不實智，而疾得於無生法忍。」
說是法時，四萬二千人得無生法忍，六萬優婆塞發於無上正真道心，三萬六千天子得向智證。是六十增上慢比丘，斷于諸漏，心得解脫。心解脫已，俱共同聲說如是言：「世尊！我今始於六師出家。從今日往，佛非我尊，亦非念法，又非念僧。世尊！我從今日說于無作、說無因緣、說無有業、說無調伏。」
爾時眾中若干眾生各作是言：「是諸比丘！或舍佛戒，受外道服，所說顛倒。」爾時大德舍利弗覺知眾心，語諸比丘言：「大德！何緣說如是語耶：『我今始於六師出家。』？」諸比丘言：「大德舍利弗！從今已往，六師諸師等同一相，無增無減。大德舍利弗！我等今知諸師不異，于出家中無所分別，故言出家。」
舍利弗言：「大德！何緣說言：『從今佛非我尊。』？」
諸比丘言：「大德舍利弗！我從今往，自然明瞭，熾然明熾，不假餘明；我自歸依，非余歸依，自歸自尊，是故說言：『佛非我尊。』何以故？我不離佛，佛不離我。」
舍利弗言：「大德！何緣說如是言：『不念於法，不念于僧。』？」
諸比
【現代漢語翻譯】 現代漢語譯本： 『這些是：對佛陀的錯誤想法（佛想），對佛法的錯誤想法（法想），對僧侶的錯誤想法（僧想），對涅槃的錯誤想法（涅槃想）。舍利弗（Śāriputra）！如果你的心動搖不定，所有虛妄的言論和事務都是不真實的。舍利弗（Śāriputra）！即使執著于這些不真實的事物，也能從中獲得解脫。舍利弗（Śāriputra）！因此，具備認識不真實的智慧，就能迅速獲得無生法忍。』
當佛陀宣講這個法時，四萬二千人證得了無生法忍，六萬在家男居士（優婆塞，Upāsaka）發起了追求無上正等正覺的心，三萬六千天子獲得了趨向智慧的證明。那六十位增上慢的比丘斷除了所有的煩惱，獲得了心的解脫。心解脫后，他們一起同聲說道：『世尊！我們現在才算是真正脫離了六師外道而出家。從今天開始，佛陀不再是我們的導師，我們也不再執著于佛法，也不再執著于僧團。世尊！從今天開始，我們宣說無作，宣說無因緣，宣說沒有業，宣說無需調伏。』
當時，人群中有些人議論紛紛：『這些比丘或許要捨棄佛陀的戒律，去接受外道的服裝，他們所說的話都是顛倒的。』這時，大德舍利弗（Śāriputra）覺察到眾人的心思，對比丘們說道：『大德們！你們為何說這樣的話：『我們現在才算是真正脫離了六師外道而出家。』？』比丘們回答說：『大德舍利弗（Śāriputra）！從今以後，六師外道等同於一個樣子，沒有增加也沒有減少。大德舍利弗（Śāriputra）！我們現在知道所有的外道都是一樣的，在出家這件事上沒有什麼區別，所以才說出家。』
舍利弗（Śāriputra）問道：『大德們！你們為何說：『從今以後，佛陀不再是我們的導師。』？』
比丘們回答說：『大德舍利弗（Śāriputra）！從今以後，我們自然明瞭，光明熾盛，不需要藉助其他的光明；我們自己歸依自己，不需要其他的歸依，自己歸依自己，自己尊重自己，所以才說：『佛陀不再是我們的導師。』為什麼呢？因為我不離開佛陀，佛陀也不離開我。』
舍利弗（Śāriputra）問道：『大德們！你們為何說：『不執著于佛法，不執著于僧團。』？』
諸比丘回答說：
【English Translation】 English version: 'These are: the thought of Buddha (Buddha-saṃjñā), the thought of Dharma (Dharma-saṃjñā), the thought of Sangha (Sangha-saṃjñā), and the thought of Nirvana (Nirvana-saṃjñā). Śāriputra! If the mind is wavering, all frivolous talk and affairs are unreal. Śāriputra! Even clinging to these unreal things can lead to liberation. Śāriputra! Therefore, possessing the wisdom of unreality, one can quickly attain the forbearance of the unoriginated Dharma.'
When the Buddha preached this Dharma, forty-two thousand people attained the forbearance of the unoriginated Dharma, sixty thousand Upāsakas (lay male devotees) aroused the mind for unsurpassed, true, and complete enlightenment, and thirty-six thousand devas (heavenly beings) attained the proof of approaching wisdom. Those sixty conceited Bhikshus (monks) severed all defilements and attained liberation of mind. Having attained liberation of mind, they all spoke in unison, saying: 'World Honored One! Only now have we truly renounced the six heretical teachers and become monks. From this day forward, the Buddha is no longer our teacher, nor do we cling to the Dharma, nor do we cling to the Sangha. World Honored One! From this day forward, we proclaim non-action, proclaim no cause and condition, proclaim no karma, and proclaim no need for taming.'
At that time, some in the assembly said: 'These Bhikshus may abandon the Buddha's precepts and accept the garments of external paths, and what they say is inverted.' Then, the great virtuous Śāriputra, perceiving the minds of the assembly, said to the Bhikshus: 'Virtuous ones! Why do you speak such words: 'Only now have we truly renounced the six heretical teachers and become monks'?' The Bhikshus replied: 'Great virtuous Śāriputra! From now on, the six heretical teachers are all the same, neither increasing nor decreasing. Great virtuous Śāriputra! We now know that all the heretical teachers are the same, and there is no distinction in renunciation, therefore we say we have renounced.'
Śāriputra said: 'Virtuous ones! Why do you say: 'From now on, the Buddha is no longer our teacher'?'
The Bhikshus replied: 'Great virtuous Śāriputra! From now on, we are naturally clear, blazing brightly, not relying on other light; we take refuge in ourselves, not relying on other refuge, we take refuge in ourselves and respect ourselves, therefore we say: 'The Buddha is no longer our teacher.' Why? Because I do not leave the Buddha, and the Buddha does not leave me.'
Śāriputra said: 'Virtuous ones! Why do you say: 'Do not cling to the Dharma, do not cling to the Sangha'?'
The Bhikshus replied:
丘言：「大德舍利弗！我從今日，無法可得若念、若攝，是故我言：『從今日往不念于僧。』」
舍利弗言：「大德！何言：『我從今往說于無作。』？」諸比丘言：「大德舍利弗！我從今往，知於一切諸法無作，是中非作、非不作，以是故言：『我從今日說于無作。』」
舍利弗言：「大德！何緣說言：『從今說無因緣。』？」諸比丘言：「大德舍利弗！我從今日，一切有道生因緣盡，是中無因，是故說言：『我從今說無因無緣。』」
舍利弗言：「大德！何故說言：『我從今往說無有業。』？」諸比丘言：「大德舍利弗！我從今往，知一切法究竟涅槃，是中無有調伏、無非調伏，以是故言：『我說無業。』」
是增上慢諸比丘等說是法時，有三千六百比丘悉斷諸漏，心得解脫。
爾時世尊贊諸比丘：「善哉，善哉！是實希望中無法可得。」
爾時文殊師利童子白佛言：「世尊！所言得者，何法名得？」
佛言：「文殊師利！得者，名曰無生法忍。」
文殊師利言：「世尊！菩薩欲得無生法忍，當云何學？云何行？云何住？云何修集？」
爾時世尊答于文殊師利童子所問無生法忍義故，即說偈言：
「若有求佛智， 一切諸智上， 無有法可取，
【現代漢語翻譯】 現代漢語譯本 丘（name of a person）說：『大德舍利弗（Śāriputra，one of the Buddha's chief disciples）！我從今天開始，沒有什麼法可以讓我去念想或攝取，因此我說：『從今天開始我不再念想僧團。』 舍利弗（Śāriputra，one of the Buddha's chief disciples）說：『大德！為什麼說：『我從今天開始說無作。』？』眾比丘說：『大德舍利弗（Śāriputra，one of the Buddha's chief disciples）！我從今天開始，知道一切諸法都是無作的，其中沒有造作，也沒有不造作，因此我說：『我從今天開始說無作。』 舍利弗（Śāriputra，one of the Buddha's chief disciples）說：『大德！什麼緣故說：『從今天開始說無因緣。』？』眾比丘說：『大德舍利弗（Śāriputra，one of the Buddha's chief disciples）！我從今天開始，一切有道的生起因緣都已斷盡，其中沒有因，因此我說：『我從今天開始說無因無緣。』 舍利弗（Śāriputra，one of the Buddha's chief disciples）說：『大德！什麼緣故說：『我從今天開始說沒有業。』？』眾比丘說：『大德舍利弗（Śāriputra，one of the Buddha's chief disciples）！我從今天開始，知道一切法最終都歸於涅槃（Nirvana，the ultimate goal of Buddhism），其中沒有調伏，也沒有非調伏，因此我說：『我說沒有業。』 這些增上慢的比丘們在說這些法的時候，有三千六百比丘全部斷盡了諸漏，心得解脫。 這時，世尊讚歎這些比丘：『善哉，善哉！在真實的希望中，沒有什麼法是可以得到的。』 這時，文殊師利（Mañjuśrī，a Bodhisattva associated with wisdom）童子對佛說：『世尊！所說的『得』，是什麼法叫做『得』？』 佛說：『文殊師利（Mañjuśrī，a Bodhisattva associated with wisdom）！得，叫做無生法忍（Anutpattika-dharma-kshanti，the acceptance that all dharmas are unproduced）。』 文殊師利（Mañjuśrī，a Bodhisattva associated with wisdom）說：『世尊！菩薩想要得到無生法忍（Anutpattika-dharma-kshanti，the acceptance that all dharmas are unproduced），應當如何學習？如何修行？如何安住？如何修習積累？』 這時，世尊爲了回答文殊師利（Mañjuśrī，a Bodhisattva associated with wisdom）童子所問的無生法忍（Anutpattika-dharma-kshanti，the acceptance that all dharmas are unproduced）的意義，就說了偈語： 『若有求佛智， 一切諸智上， 無有法可取，
【English Translation】 English version Qiu (name of a person) said: 'Venerable Śāriputra (one of the Buddha's chief disciples)! From today onwards, there is no dharma that I can grasp or contemplate. Therefore, I say: 'From today onwards, I will not contemplate the Sangha (the Buddhist monastic order).' Śāriputra (one of the Buddha's chief disciples) said: 'Venerable one! Why do you say: 'From today onwards, I speak of non-action'?' The monks said: 'Venerable Śāriputra (one of the Buddha's chief disciples)! From today onwards, I know that all dharmas are non-action; there is neither action nor non-action in them. Therefore, I say: 'From today onwards, I speak of non-action.' Śāriputra (one of the Buddha's chief disciples) said: 'Venerable one! For what reason do you say: 'From today onwards, I speak of no cause and condition'?' The monks said: 'Venerable Śāriputra (one of the Buddha's chief disciples)! From today onwards, all causes and conditions for the arising of the path have been exhausted. There is no cause in them. Therefore, I say: 'From today onwards, I speak of no cause and no condition.' Śāriputra (one of the Buddha's chief disciples) said: 'Venerable one! Why do you say: 'From today onwards, I speak of no karma'?' The monks said: 'Venerable Śāriputra (one of the Buddha's chief disciples)! From today onwards, I know that all dharmas ultimately lead to Nirvana (the ultimate goal of Buddhism). There is neither taming nor non-taming in them. Therefore, I say: 'I speak of no karma.' When these monks with increased pride spoke these dharmas, three thousand six hundred monks all exhausted their outflows and their minds were liberated. At that time, the World-Honored One praised the monks: 'Excellent, excellent! In true hope, there is no dharma to be obtained.' At that time, the youth Mañjuśrī (a Bodhisattva associated with wisdom) said to the Buddha: 'World-Honored One! What dharma is called 'attainment' when you speak of 'attainment'?' The Buddha said: 'Mañjuśrī (a Bodhisattva associated with wisdom)! Attainment is called the acceptance of the non-arising of dharmas (Anutpattika-dharma-kshanti, the acceptance that all dharmas are unproduced).' Mañjuśrī (a Bodhisattva associated with wisdom) said: 'World-Honored One! If a Bodhisattva wishes to attain the acceptance of the non-arising of dharmas (Anutpattika-dharma-kshanti, the acceptance that all dharmas are unproduced), how should they learn? How should they practice? How should they abide? How should they cultivate and accumulate?' At that time, the World-Honored One, in order to answer the meaning of the acceptance of the non-arising of dharmas (Anutpattika-dharma-kshanti, the acceptance that all dharmas are unproduced) as asked by the youth Mañjuśrī (a Bodhisattva associated with wisdom), spoke the following verse: 'If one seeks the wisdom of the Buddha, Which is above all wisdoms, There is no dharma to be grasped,'
亦無法可舍。 無有法可得， 若生是有者， 無有和合法， 凡夫欲和合。 若可知可斷， 說法為眾生， 凡夫生諸行， 不信無生法。 舍離於魔法， 菩提道最上， 凡夫著二法， 不知無二法。 種種幻無實， 凡夫人見異， 是中無有異， 一切同一相。 若有凡夫說： 『無二無二作， 同幻化平等。』 凡夫人或說： 『我不時盡欲， 斷瞋及愚癡， 我當善思惟。』 非物生物想， 計斷為涅槃， 壞貪慾瞋癡， 說示于空法。 無盡亦無生， 是說名涅槃， 精進者進生， 是去我法遠。 佈施持戒想， 樂於菩提想， 是不入菩提， 是等行想行。 凡夫虛妄覆， 不知于空法， 諸法等一相， 當各各異說。 若解知此法， 其體性無異， 如五指名手， 得菩提不難。 無遠菩提者， 無近菩提者， 別無分別者， 是去菩提遠。 凡夫各異行， 各各相是非， 此持戒成就， 此是破戒惡。 諸法猶如夢， 諸有為無實， 慧不取牢固， 知之如幻化。 是中戒不實， 破戒亦不實， 諸法因緣生， 是中無有我。 于千億劫中， 佈施與受者，
【現代漢語翻譯】 現代漢語譯本： 也沒有什麼法可以捨棄。 沒有什麼法可以得到，如果認為存在『生』這種狀態， 就沒有和合之法，只有凡夫才會想要和合。 如果有什麼可以知道、可以斷除，佛才會為眾生說法， 凡夫才會產生各種行為，不相信沒有『生』的法。 捨棄魔法，菩提之道才是最上的， 凡夫執著於二法（二元對立），不知道沒有二法。 種種幻象沒有真實性，凡夫看到的是差異， 但其中沒有差異，一切都是同一相。 如果有凡夫說：『無二，不要製造二元對立， 如同幻化一樣平等。』凡夫或者說： 『我不會隨時滿足慾望，斷除嗔恨和愚癡， 我應當好好思惟。』將非實物當作實物來想， 認為斷滅就是涅槃（Nirvana），破壞貪慾、嗔癡， 宣說空法。 沒有窮盡也沒有產生，這叫做涅槃（Nirvana），精進者不斷進步， 這樣就遠離了我法（對『我』和『法』的執著）。佈施、持戒的想法， 樂於菩提（Bodhi）的想法，這樣是不能進入菩提（Bodhi）的， 這些都是在各種想法中行動。凡夫被虛妄所覆蓋， 不知道空法，諸法平等，同一體相， 卻各自說出不同的見解。如果理解並知道這個法， 它的體性沒有差異，如同五指合起來叫做手， 得到菩提（Bodhi）並不難。沒有遠離菩提（Bodhi）的人， 也沒有接近菩提（Bodhi）的人，沒有分別心的人， 這樣就遠離了菩提（Bodhi）。凡夫各有不同的行為， 各自互相指責是非，這個人持戒成就， 這個人是破戒的惡人。諸法猶如夢境， 一切有為法都是虛幻不實的，有智慧的人不會執取牢固， 知道它們如同幻化。其中持戒不是真實的， 破戒也不是真實的，諸法因緣而生， 其中沒有『我』的存在。在千億劫的時間裡， 佈施者和接受佈施者，
【English Translation】 English version: Also, there is no Dharma (law, teaching) to be abandoned. There is no Dharma (law, teaching) to be attained; if one believes in the existence of 『birth』, Then there is no Dharma (law, teaching) of combination; only ordinary people desire combination. If there is something that can be known and eliminated, the Buddha would preach the Dharma (law, teaching) for sentient beings, Ordinary people generate various actions, not believing in the Dharma (law, teaching) of no-birth. Abandoning magical practices, the path of Bodhi (enlightenment) is the most supreme, Ordinary people are attached to dualistic Dharmas (laws, teachings), not knowing there is no duality. Various illusions are unreal; ordinary people see differences, But there are no differences within them; everything is of the same nature. If an ordinary person says: 『No duality, do not create duality, Equal like illusions.』 Ordinary people might say: 『I will not constantly satisfy desires, eliminate anger and ignorance, I should contemplate well.』 Considering non-things as things, Considering cessation as Nirvana (liberation), destroying greed, anger, and ignorance, Expounding the Dharma (law, teaching) of emptiness. No end and no birth, this is called Nirvana (liberation); diligent practitioners continuously progress, This is far from the attachment to 『self』 and 『Dharma (law, teaching)』. The thought of giving and upholding precepts, The joy of the thought of Bodhi (enlightenment), this cannot enter Bodhi (enlightenment), These are all actions within various thoughts. Ordinary people are covered by falsehood, Not knowing the Dharma (law, teaching) of emptiness, all Dharmas (laws, teachings) are equal, of the same nature, Yet each speaks of different views. If one understands and knows this Dharma (law, teaching), Its essence has no difference, like five fingers together are called a hand, Attaining Bodhi (enlightenment) is not difficult. There is no one far from Bodhi (enlightenment), Nor is there anyone near Bodhi (enlightenment); those without discrimination, Are far from Bodhi (enlightenment). Ordinary people have different actions, Each criticizing each other』s rights and wrongs; this one upholds precepts and achieves merit, This one is evil for breaking precepts. All Dharmas (laws, teachings) are like dreams, All conditioned Dharmas (laws, teachings) are unreal; the wise do not grasp firmly, Knowing them to be like illusions. Within this, upholding precepts is not real, Breaking precepts is also not real; all Dharmas (laws, teachings) arise from conditions, Within this, there is no 『self』. In billions of kalpas (eons), The giver and the receiver of giving,
護持無上戒， 諸佛不記我。 我時離於想， 佈施想無餘， 離一切顛倒， 爾時我得記。 說施得大富， 持凈戒生天， 是中無所得， 是無上菩提。 凡夫依止有， 愚癡妄憶想， 我等得於忍， 無為無有生。 是無生法中， 不思惟生者， 于千億劫中， 是得忍不難。 假名為說法， 法無有作者， 無根本住處， 悉如空閑相。 多億數諸佛， 斷貪瞋癡故， 演說無上法， 是法不可盡。 實法無虛妄， 速疾歸於盡， 如是不實法， 是實際叵得。 淫慾瞋無邊， 愚癡亦無邊， 若不得實者， 亦復不得中。 種子中無芽， 何處有果葉？ 若其不得葉， 花亦不可得。 無生法如是， 眾生當生子， 不生亦不出， 此見於如實。 猶之如石女， 是終無有子， 以其無子故， 亦無有子憂。 慧如是分別， 一切法無生， 是無有恐怖， 受于生死苦。 憂妄覆凡夫， 不知法如幻， 重荷擔虛空， 非智慧者癡。 若知於此法， 無實無有邊， 無量阿僧祇， 於此無有癡。 如所言本際， 我說是無際， 后際亦復爾， 眾生際叵思， 無際憶想
【現代漢語翻譯】 現代漢語譯本 護持無上的戒律，諸佛不會為我授記。 當我遠離一切妄想，佈施時心中不存任何執念，遠離一切顛倒妄見，那時我才得到諸佛的授記。 宣說佈施可以獲得大富，持守清凈的戒律可以昇天，但這些都不是究竟的解脫，唯有證悟無上菩提才是。 凡夫俗子執著于有，愚癡地妄加憶想分別。我們這些修行者證得了安忍，達到了無為的境界，不再有生滅。 在這無生之法中，不去思量生滅之事，在千億劫的時間裡，獲得這種安忍並不困難。 用假名來宣說法，法本身並沒有作者，也沒有根本的住處，一切都如同虛空般空曠寂靜。 無數億的諸佛，因為斷除了貪、嗔、癡，才得以演說無上的佛法，這種佛法是無窮無盡的。 真實的法沒有虛妄，能夠迅速地歸於寂滅。像這樣不真實的法，是無法達到實際的。 淫慾、嗔恚無邊無際，愚癡也同樣沒有邊際。如果不能證得實相，也無法達到中道。 種子中沒有芽，又怎麼會有果實和葉子呢？如果得不到葉子，花朵也是不可能出現的。 無生法也是這樣，眾生想要生出孩子，但實際上並沒有真正的生出，也沒有真正的出來，這種見解才是如實的。 就像石女一樣，最終也不會有孩子。因為沒有孩子，所以也不會有對孩子的憂慮。 智慧應當這樣分別，一切法都是無生的，這樣就不會有恐怖，也不會承受生死輪迴的痛苦。 憂愁和妄想覆蓋著凡夫，使他們不知道法如幻象一般。就像用沉重的負擔去承載虛空，這不是有智慧的人會做的愚癡行為。 如果知道這個法，沒有實體，也沒有邊際，即使經過無量的阿僧祇劫，也不會對此感到迷惑。 正如所說的本際，我說它是沒有邊際的，后際也是如此，眾生的邊際是不可思議的，不要無邊無際地憶想。
【English Translation】 English version Upholding the supreme precepts, the Buddhas do not predict my future Buddhahood. When I am free from thoughts, and give alms without any attachment, free from all inversions, then I receive the prediction. To say that giving alms brings great wealth, and upholding pure precepts leads to rebirth in heaven, these are not the ultimate attainment; only realizing unsurpassed Bodhi is. Ordinary people cling to existence, foolishly recalling and imagining. We have attained forbearance, a state of non-action, without arising or ceasing. In this Dharma of non-arising, not contemplating arising, it is not difficult to attain forbearance in billions of kalpas (aeons). Using provisional names to expound the Dharma, the Dharma itself has no author, no fundamental dwelling place; all is like the nature of empty space. Countless billions of Buddhas, because they have severed greed, anger, and delusion, expound the unsurpassed Dharma, which is inexhaustible. The real Dharma is without falsehood, quickly returning to cessation. Such unreal Dharmas cannot attain reality. Lust and anger are boundless, and delusion is also boundless. If one does not attain reality, one cannot attain the Middle Way. If there is no sprout in the seed, where can there be fruit and leaves? If one cannot obtain leaves, flowers are also unattainable. The Dharma of non-arising is like this; beings wish to give birth to children, but there is no real birth or coming forth; this view is in accordance with reality. It is like a barren woman, who will never have a child. Because she has no child, she has no worries about a child. Wisdom should discern in this way, that all Dharmas are without arising; then there is no fear, and no suffering from the cycle of birth and death. Worries and delusions cover ordinary people, causing them to not know that the Dharma is like an illusion. It is like foolishly carrying empty space with a heavy burden, which is not the act of a wise person. If one knows this Dharma, that it is without substance and without boundaries, even after immeasurable asamkhya kalpas, there will be no delusion about it. As for what is called the original limit, I say it is without limit; the later limit is also like this; the limit of beings is inconceivable; do not endlessly imagine.
際， 空無有邊際， 以知此義故， 其智無有二。 如虛空際相， 眾生際叵思， 本際如映象， 是智無所知。 是分別行者， 其心如是思： 『我何時盡惡？ 我何時成佛？』 諸佛無有生， 是中無和合， 法無和合者， 凡夫欲和合。 無能空造合， 亦無止住處， 虛空無住故， 無礙無有物。 如是說虛空， 如是知菩提； 如是知菩提， 知眾生亦爾。 菩提虛空界， 眾生界同等， 若知如是等， 得菩提不難。 若人不進慈， 不思惟作善， 於法無所來， 得菩提不難。 是菩提難求， 斷於一切求， 無有心能得， 覺無上菩提。 思惟佈施者， 佈施得菩提， 終不得菩提， 不得成菩提。 思惟著戒者， 憶想精進實， 非佛法妙進， 如是憶想著。 一切法顛倒， 我非不顛倒， 未始有動發， 是善無有上。 若有憶想者， 此法是無漏， 此法是有漏， 此人心不善。 不思惟法者， 是同如虛空， 無縛亦無解， 是慧無有上。 想此是持戒， 想此破戒惡， 說二俱破戒， 無上戒無二。 諸法無有異， 戒無增減相， 是見於性者，
【現代漢語翻譯】 現代漢語譯本 邊際， 虛空沒有邊際，因爲了解了這個道理， 他的智慧沒有分別。如同虛空的相狀， 眾生的邊際難以思量，本來的邊際如同鏡中的影像， 這種智慧沒有什麼可知的。那些進行分別的人， 他們的心中這樣想：『我什麼時候才能斷盡惡業？ 我什麼時候才能成佛？』諸佛沒有生， 其中沒有和合，法也沒有和合者， 凡夫想要和合。沒有誰能憑空造作和合， 也沒有止住的地方，虛空沒有住處， 沒有阻礙也沒有事物。這樣說虛空， 這樣瞭解菩提（bodhi，覺悟）；這樣瞭解菩提， 瞭解眾生也是一樣。菩提如同虛空界， 眾生界也相同，如果瞭解了這些相同， 得到菩提並不難。如果人不增進慈悲， 不思惟行善，對於佛法無所求， 得到菩提並不難。這菩提難以求得， 斷除一切求，沒有心能得到， 覺悟無上菩提。思惟佈施的人， 佈施是爲了得到菩提，最終不能得到菩提， 不能成就菩提。思惟持戒的人， 憶念想像精進的實質，不是佛法微妙的精進， 像這樣憶念想像。一切法都是顛倒的， 我不是不顛倒的，從未有過動發， 這種善是無上的。如果有人憶念想像， 這個法是無漏的，這個法是有漏的， 這個人的心是不善的。不思惟法的人， 如同虛空一樣，沒有束縛也沒有解脫， 這種智慧是無上的。想這個是持戒， 想這個是破戒的惡，說兩者都是破戒， 無上的戒沒有分別。諸法沒有差異， 戒沒有增減的相狀，這種見解是見到自性的人，
【English Translation】 English version The edge, The void is without edge, knowing this meaning, His wisdom is without duality. Like the aspect of the void, The edge of sentient beings is difficult to fathom, the original edge is like an image in a mirror, This wisdom has nothing to know. Those who practice discrimination, Their minds think thus: 'When will I exhaust evil? When will I become a Buddha?' The Buddhas have no birth, In it there is no combination, the Dharma has no combiners, Ordinary people want to combine. No one can create a combination out of nothing, Nor is there a place to dwell, because the void has no dwelling, There is no obstruction and no thing. Thus is the void spoken of, Thus is bodhi (bodhi, enlightenment) known; thus is bodhi known, Knowing sentient beings is the same. Bodhi is like the realm of the void, The realm of sentient beings is the same, if one knows these are the same, Attaining bodhi is not difficult. If a person does not advance in loving-kindness, Does not contemplate doing good, has no seeking in the Dharma, Attaining bodhi is not difficult. This bodhi is difficult to seek, Cutting off all seeking, no mind can attain, Awakening to unsurpassed bodhi. Those who contemplate giving, Giving is to attain bodhi, ultimately one cannot attain bodhi, One cannot achieve bodhi. Those who contemplate upholding precepts, Remember and imagine the essence of diligence, it is not the wondrous diligence of the Buddha-dharma, Like this remembering and imagining. All dharmas are inverted, I am not not inverted, there has never been movement, This goodness is unsurpassed. If there are those who remember and imagine, This dharma is without outflows, this dharma is with outflows, This person's mind is not good. Those who do not contemplate the Dharma, Are like the void, without bondage and without liberation, This wisdom is unsurpassed. Thinking this is upholding precepts, Thinking this is the evil of breaking precepts, saying both are breaking precepts, The unsurpassed precepts have no duality. All dharmas have no difference, Precepts have no aspect of increase or decrease, this view is of one who sees the nature,
是護持佛法。 若心無著者， 猶如空中鳥， 如是知具足， 是實沙門法。 若無思憶想， 不思惟一切， 無心無我命， 得菩提不難。 欲出貪慾者， 不為欲所牽， 亦不捨淫慾， 是菩提不難。 不厭往想著， 于無怖畏際， 生死無驚怖， 得菩提不難。」
爾時世尊說是偈已，告文殊師利童子言：「文殊師利！若有菩薩信解此經，無有疑惑，受持讀誦，令通利己，為他廣說，是人得於二十功德。何等二十？諸天愛護；諸龍當護；夜叉守護；常無亂心；命終生處自識宿命；命終生處得於五通；命終生處見彌勒菩薩；念此經法其心不亂，唯除眠時夢中；見佛亦見菩薩；信解此經者，得於順忍；念此經者，現世斷瞋；持此經者，處毒蛇中得無所畏；念此經者，得降惡象；念此經者，得遍照三昧；學此經者，得盡一切諸惡業障；說此經時，得於無量百千法門，是得不失菩提之心，是得無量旋陀羅尼；念此經者，一切魔事未曾得起；亦得生於現在佛前，得具一切善吉諸愿；念此經者，無足、二足、三足、四足諸毒蟲中，皆得愛護；念此經者，無非人怖，王瞋得護。文殊師利！此是說法比丘二十功德。以持此經心無疑惑，讀誦通利，為他廣說故。」
爾時文殊師
【現代漢語翻譯】 現代漢語譯本： 是護持佛法。若心無所執著，猶如空中飛鳥般自在，像這樣了知一切具足，才是真正的沙門之法。若心中沒有思憶和想像，不思惟任何事物，心中沒有『我』和『生命』的概念，那麼證得菩提並不困難。想要脫離貪慾的人，不被慾望所牽引，也不捨棄淫慾，這樣證得菩提並不困難。不厭惡過去的想法，在無所怖畏的境界中，對於生死沒有驚慌和恐懼，證得菩提並不困難。 這時，世尊說完這些偈頌后，告訴文殊師利（Manjushri，智慧的象徵）童子說：『文殊師利！如果有菩薩（Bodhisattva，立志成佛的修行者）相信並理解這部經，沒有疑惑，受持讀誦，使自己通達明瞭，併爲他人廣泛解說，這個人將獲得二十種功德。是哪二十種呢？諸天會愛護他；諸龍會守護他；夜叉（Yaksa，一種守護神）會守護他；常常沒有散亂的心；命終后所生之處能夠自己認識宿命；命終后所生之處能夠獲得五神通；命終后所生之處能夠見到彌勒菩薩（Maitreya Bodhisattva，未來佛）；唸誦這部經法時，他的心不會散亂，除非在睡眠時做夢；能夠見到佛，也能見到菩薩；相信並理解這部經的人，能夠獲得順忍；唸誦這部經的人，在現世就能斷除嗔恨；持誦這部經的人，身處毒蛇之中也不會感到畏懼；唸誦這部經的人，能夠降伏兇惡的大象；唸誦這部經的人，能夠獲得普照三昧（Samadhi，一種高度集中的冥想狀態）；學習這部經的人，能夠消除一切諸惡業的障礙；解說這部經時，能夠獲得無量百千種法門，能夠得到不失去菩提之心，能夠得到無量旋陀羅尼（Dharani，一種咒語）；唸誦這部經的人，一切魔事都無法生起；也能生於現在佛前，能夠具足一切善吉的願望；唸誦這部經的人，無論無足、二足、三足、四足的各種毒蟲，都會愛護他；唸誦這部經的人，沒有非人的恐怖，也不會受到國王的嗔怒而得到保護。文殊師利！這就是說法比丘（Bhiksu，出家修行的男性）的二十種功德。因為持誦這部經，心中沒有疑惑，讀誦通達明瞭，併爲他人廣泛解說。』 這時，文殊師利（Manjushri）
【English Translation】 English version: This is to protect the Buddha Dharma (Buddha's teachings). If the mind is without attachment, like a bird in the sky, knowing that everything is complete in this way, this is the true Dharma of a Shramana (ascetic). If there is no thought or imagination, not contemplating anything, without a sense of 'self' or 'life,' then attaining Bodhi (enlightenment) is not difficult. One who wishes to escape greed, not being led by desires, nor abandoning lust, attaining Bodhi is not difficult. Not being averse to past thoughts, in a state of no fear, without alarm or fear of birth and death, attaining Bodhi is not difficult.' At that time, after the World Honored One (another name for the Buddha) spoke these verses, he said to Manjushri (Manjushri, symbol of wisdom) the youth: 'Manjushri! If there is a Bodhisattva (Bodhisattva, one who aspires to become a Buddha) who believes and understands this Sutra, without doubt, receives, upholds, recites, and makes it clear to himself, and widely explains it to others, this person will obtain twenty merits. What are the twenty? The Devas (gods) will love and protect him; the Nagas (dragons) will guard him; the Yakshas (Yaksa, a type of guardian spirit) will protect him; he will always have a calm mind; in the place where he is born after death, he will be able to recognize his past lives; in the place where he is born after death, he will obtain the five supernormal powers; in the place where he is born after death, he will see Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha); when reciting this Sutra, his mind will not be disturbed, except when dreaming during sleep; he will see the Buddha and also see Bodhisattvas; one who believes and understands this Sutra will obtain forbearance; one who recites this Sutra will cut off anger in this life; one who upholds this Sutra will be fearless even among poisonous snakes; one who recites this Sutra will be able to subdue evil elephants; one who recites this Sutra will obtain the Samadhi (Samadhi, a state of deep concentration) of universal illumination; one who studies this Sutra will be able to exhaust all evil karmic obstacles; when explaining this Sutra, he will obtain countless hundreds of thousands of Dharma (teachings) doors, he will obtain a mind that does not lose the Bodhi mind, he will obtain countless revolving Dharanis (Dharani, a type of mantra); one who recites this Sutra, all demonic events will never arise; he will also be born before the present Buddha, and will fulfill all good and auspicious wishes; one who recites this Sutra, all footless, two-footed, three-footed, and four-footed poisonous insects will love and protect him; one who recites this Sutra will have no fear of non-humans, and will be protected from the anger of the king. Manjushri! These are the twenty merits of a Bhiksu (Bhiksu, a male monastic) who preaches the Dharma. Because he upholds this Sutra, without doubt in his mind, recites it fluently, and widely explains it to others.' At that time, Manjushri (Manjushri)
利童子白佛言：「世尊！喻諸藥樹除一切病。世尊！此經亦爾，斷一切病。」
佛言：「如是，如是！文殊師利！善說此語。此經能斷於一切病。何以故？文殊師利！本過去世阿僧祇劫，復過阿僧祇劫，爾時有佛，號師子游步如來、應供、正遍知，出現於世，于無量百千大眾之前，演說此經。文殊師利！爾時眾中有一菩薩，名金剛幢。從是師子游步如來、應供、正遍知聞此經法，心無疑惑，受持於是妙功德經，通利解入得勢力故，在於村落、城邑、王宮而自唱言：『我是良醫。』時有無量百千眾生種種病逼，悉來詣是金剛幢菩薩所。是時金剛幢菩薩慈心善解，以此經法陀羅尼章句，攝取護持諸眾生等。文殊師利！何等是陀羅尼章句？
「阿蘭(一) 波嗏羅(二) 毗尼那(三) 修怛咃(四) 修復多(五) 阿㝹嗏(六) 毗畔那醯(七) 呿伽留他(八) 摩移宿伽(九) 阿㝹那折陀(十) 那賴陀(十一) 蜜啰修蜜啰(十二) 素啰醯陀(十三) 薩婆多羅(十四) 𥌋伽𥌋伽(十五) 暍吔猶呵(十六) 摩仇摩伊呵(十七)
「以是陀羅尼章句，守護攝取彼諸眾生，除種種病，若毒蛇螫、若癩病、若風病。文殊師利！是金剛幢菩薩以此經法，安止眾生除去諸病。文殊師利！汝謂爾
【現代漢語翻譯】 現代漢語譯本 利童子對佛說：『世尊！就像藥樹能去除一切疾病一樣。世尊！這部經也是如此，能斷除一切疾病。』
佛說：『是的，是的！Manjushri（文殊師利，菩薩名）！你說的很好。這部經能斷除一切疾病。為什麼這麼說呢？Manjushri（文殊師利）！在過去無量阿僧祇劫之前，還有超過阿僧祇劫的時候，那時有一尊佛，名為師子游步如來（Lion-walking Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened One），出現在世間，在無量百千大眾之前，演說這部經。Manjushri（文殊師利）！那時大眾中有一位菩薩，名為金剛幢（Vajra Banner）。他從師子游步如來（Lion-walking Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened One）那裡聽聞這部經法，心中沒有疑惑，受持這部《妙功德經》，因為通達理解並獲得力量，所以在村落、城邑、王宮中自稱：『我是良醫。』當時有無量百千眾生被各種疾病所困擾，都來拜訪這位金剛幢（Vajra Banner）菩薩。那時金剛幢（Vajra Banner）菩薩以慈悲心和善巧的理解，用這部經法的陀羅尼章句，攝取護持這些眾生。Manjushri（文殊師利）！什麼是陀羅尼章句呢？』
『阿蘭(一) 波嗏羅(二) 毗尼那(三) 修怛咃(四) 修復多(五) 阿㝹嗏(六) 毗畔那醯(七) 呿伽留他(八) 摩移宿伽(九) 阿㝹那折陀(十) 那賴陀(十一) 蜜啰修蜜啰(十二) 素啰醯陀(十三) 薩婆多羅(十四) 𥌋伽𥌋伽(十五) 暍吔猶呵(十六) 摩仇摩伊呵(十七)』
『用這些陀羅尼章句，守護攝取那些眾生，去除各種疾病，無論是被毒蛇咬傷、還是麻風病、還是風病。Manjushri（文殊師利）！這位金剛幢（Vajra Banner）菩薩用這部經法，安定眾生，去除各種疾病。Manjushri（文殊師利）！你認為呢？』
【English Translation】 English version The boy Ratnakara said to the Buddha: 'World Honored One! Just as medicinal trees can remove all diseases, so too, World Honored One! This sutra is the same; it cuts off all diseases.'
The Buddha said: 'So it is, so it is! Manjushri! You have spoken these words well. This sutra can cut off all diseases. Why is that? Manjushri! In the past, countless asamkhya kalpas ago, even further beyond asamkhya kalpas, there was a Buddha named Lion-walking Tathagata (shī zi yóu bù rú lái), Worthy of Offerings (ying gong), Perfectly Enlightened One (zhèng biàn zhī), who appeared in the world and expounded this sutra before countless hundreds of thousands of people. Manjushri! At that time, there was a Bodhisattva in the assembly named Vajra Banner (jīn gāng chuáng). Having heard this sutra from Lion-walking Tathagata (shī zi yóu bù rú lái), Worthy of Offerings (ying gong), Perfectly Enlightened One (zhèng biàn zhī), his mind was without doubt. He received and upheld this Sutra of Wonderful Merits. Because he thoroughly understood and gained power, he proclaimed in villages, cities, and royal palaces: 'I am a good physician.' At that time, countless hundreds of thousands of beings, afflicted by various diseases, all came to this Bodhisattva Vajra Banner (jīn gāng chuáng). Then, Bodhisattva Vajra Banner (jīn gāng chuáng), with a compassionate heart and skillful understanding, used the dharani verses of this sutra to gather and protect these beings. Manjushri! What are the dharani verses?'
'A lan (一) Bo cha luo (二) Pi ni na (三) Xiu da tuo (四) Xiu fu duo (五) A nou cha (六) Pi pan na xi (七) Qu qie liu tuo (八) Mo yi su qie (九) A nou na zhe tuo (十) Na lai tuo (十一) Mi luo xiu mi luo (十二) Su luo xi tuo (十三) Sa po duo luo (十四) Qi qie qi qie (十五) He ye you he (十六) Mo chou mo yi he (十七)'
'Using these dharani verses, he guarded and gathered those beings, removing various diseases, whether from poisonous snake bites, leprosy, or wind disorders. Manjushri! This Bodhisattva Vajra Banner (jīn gāng chuáng) used this sutra to pacify beings and remove all diseases. Manjushri! What do you think?'
時金剛幢菩薩豈異人乎？莫作異觀！何以故？我是爾時金剛幢菩薩也，我解此經多利眾生。」
爾時文殊師利童子白佛言：「世尊！菩薩受持此陀羅尼章句，讀誦通利，當行何宜何法則也？」
佛言：「文殊師利！若有菩薩欲通達此陀羅尼章句，當好凈行，不食于肉，不油涂足，不往多眾，常于眾生起于慈心，莫作非法不凈之人而讀此經，亦莫在於不凈處讀。」
爾時文殊師利童子白佛言：「世尊！若有菩薩讀此經時不惜身命。」佛言：「如是，如是！文殊師利！如汝所說。」
爾時佛告阿難：「阿難！汝受持此經，此經當來多利眾生。」
阿難白佛言：「世尊！如佛所說，我已受持。」
爾時世尊贊阿難言：「善哉，善哉！阿難！汝于來世為眾尊導。彼時眾生讀說此經，如從我受。」
爾時大德阿難、大德舍利弗、文殊師利童子，及諸天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜。
佛說象腋經
【現代漢語翻譯】 現代漢語譯本： 當時的金剛幢菩薩難道是別人嗎？不要這樣認為！為什麼呢？我就是當時的金剛幢菩薩，我理解這部經，能夠利益很多眾生。
當時，文殊師利童子（Manjushri）問佛說：『世尊！菩薩受持這部陀羅尼（dharani）的章句，讀誦流暢，應當遵循什麼儀軌和法則呢？』
佛說：『文殊師利！如果菩薩想要通達這部陀羅尼的章句，應當好好地保持清凈的行為，不吃肉，不用油塗抹腳，不去人多的地方，經常對眾生生起慈悲心，不要以不清凈的身心來讀這部經，也不要在不清凈的地方讀。』
當時，文殊師利童子問佛說：『世尊！如果有菩薩讀這部經時不惜身命。』佛說：『是的，是的！文殊師利！正如你所說。』
當時，佛告訴阿難（Ananda）說：『阿難！你受持這部經，這部經將來能夠利益很多眾生。』
阿難對佛說：『世尊！正如佛所說，我已經受持了。』
當時，世尊讚歎阿難說：『很好，很好！阿難！你將來會成為眾生的尊貴的引導者。那時，眾生讀誦這部經，就像從我這裡接受一樣。』
當時，大德阿難、大德舍利弗（Sariputra）、文殊師利童子，以及諸天（Devas）、人（Manusyas）、阿修羅（Asuras）、乾闥婆（Gandharvas）等，聽了佛所說，都非常歡喜。
《佛說象腋經》
【English Translation】 English version: Was the Bodhisattva Vajra Banner (Vajra Dhvaja Bodhisattva) someone different? Do not view it as different! Why? I was the Bodhisattva Vajra Banner at that time. I understand this sutra and can benefit many sentient beings.'
At that time, Manjushri (Manjushri) asked the Buddha, 'World Honored One! When a Bodhisattva receives and upholds these dharani (dharani) verses, reciting them fluently, what practices and rules should they follow?'
The Buddha said, 'Manjushri! If a Bodhisattva wishes to master these dharani verses, they should maintain pure conduct, abstain from eating meat, not apply oil to their feet, avoid crowded places, and constantly generate compassion towards all sentient beings. They should not read this sutra with an impure body and mind, nor should they read it in an unclean place.'
At that time, Manjushri asked the Buddha, 'World Honored One! If there are Bodhisattvas who, when reading this sutra, do not spare their lives.' The Buddha said, 'So it is, so it is! Manjushri! As you have said.'
At that time, the Buddha told Ananda (Ananda), 'Ananda! Receive and uphold this sutra. This sutra will benefit many sentient beings in the future.'
Ananda said to the Buddha, 'World Honored One! As the Buddha has said, I have already received and upheld it.'
At that time, the World Honored One praised Ananda, saying, 'Excellent, excellent! Ananda! In the future, you will be a venerable guide for sentient beings. At that time, when sentient beings read and recite this sutra, it will be as if they are receiving it from me.'
At that time, the Venerable Ananda, the Venerable Sariputra (Sariputra), Manjushri, and the Devas (Devas), Manusyas (Manusyas), Asuras (Asuras), Gandharvas (Gandharvas), and others, hearing what the Buddha said, were all greatly delighted.
'The Sutra Spoken by the Buddha on the Elephant's Armpit'