T17n0815_佛升忉利天為母說法經

大正藏第 17 冊 No. 0815 佛升忉利天為母說法經

No. 815 [No. 816]

佛升忉利天為母說法經卷上

西晉月氏三藏竺法護譯

聞如是：

一時，佛游于忉利天上，晝度樹下無垢白石，愍哀其母度脫之故。正夏三月與大比丘眾俱，比丘八千皆阿羅漢——諸漏已盡，得大神足，威曜無極；生死悉斷，無復塵垢，棄捐重擔，所作已辦，逮得己利；心即從計致平等忍，心已得解度于智慧，普則正士，於世福地多所祐安——唯除一人賢者阿難。菩薩七萬二千人，一切大聖神通已達，逮得總持辯才無礙，各從他方異佛世界皆來集會。爾時，世尊與無央數百千之眾眷屬圍繞，而為說經。

時，于眾會有二天子，名曰月氏、月上。月氏天子即從坐起，更整衣服偏袒右肩，叉手長跪而白佛言：「吾欲咨問如來、至真、等正覺，假使聽者乃敢自陳。」

佛告天子：「欲問如來何所義乎？」

月氏天子以偈頌曰：

「其于眾生類，　　興發愍哀心，　逮求于佛道，　　志無垢甘露，　自傷己身行，　　及慈哀群黎，　余以斯等故，　　咨問釋師子。　于億劫積行，　　悉能忍勤苦，　一切而佈施，　　志寂然無念，　等心於群生，

【現代漢語翻譯】現代漢語譯本《佛升忉利天為母說法經》捲上西晉月氏三藏竺法護譯

我聽到的是這樣的：

一時，佛在忉利天（Trayastrimsa，三十三天）上，在晝度樹（Pārijāta，一種天界的樹）下的無垢白石上，爲了憐憫他的母親並度脫她。正值夏季三個月，與眾多大比丘眾在一起，有八千比丘都是阿羅漢（Arhat，已證得解脫的聖者）——他們的諸種煩惱已經斷盡，獲得了大神足（神通），威德光明沒有窮盡；生死輪迴已經完全斷絕，沒有了任何塵垢，拋棄了沉重的負擔，所應該做的事情已經完成，獲得了自身的利益；心已經從計較達到了平等忍耐，心已經得到了解脫，超越了智慧，普遍地成為正士，是世間的福田，能夠廣泛地庇佑安樂——只有賢者阿難（Ānanda，佛陀的侍者）除外。還有七萬二千位菩薩（Bodhisattva，發願成佛的修行者），一切都是已經通達神通的大聖，獲得了總持（Dhāraṇī，記憶和保持正法的能力）和無礙的辯才，各自從他方不同的佛世界來到這裡。當時，世尊（Bhagavān，佛陀的尊稱）與無數百千的眷屬圍繞著，為他們宣說佛經。

當時，在眾會中有兩位天子，名字叫做月氏（Yuezhi）和月上（Yueshang）。月氏天子立即從座位上站起來，整理好衣服，袒露右肩，合掌長跪，對佛說：『我想要請問如來（Tathāgata，佛陀的稱號之一）、至真（Satya，真理的化身）、等正覺（Sammasambuddha，完全覺悟者），如果允許的話，我才敢陳述。』

佛告訴天子：『你想問如來什麼義理呢？』

月氏天子用偈頌說道：

『對於眾生，興起憐憫之心，追求佛道，志向是無垢的甘露。自我反省自身的行為，以及慈悲憐憫眾生，我因為這些緣故，請問釋迦牟尼佛。在億劫中積累修行，都能夠忍受勤勞辛苦，一切都用來佈施，心志寂靜沒有雜念，以平等心對待眾生，』

【English Translation】 English version The Sutra of the Buddha Ascending to Trayastrimsa Heaven to Preach for His Mother, Volume 1 Translated by Dharma-rakṣa from Yuezhi (Tocharian) of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was dwelling in the Trayastrimsa (忉利天，Thirty-three Heavens) Heaven, under the Pārijāta (晝度樹，a celestial tree) tree on a spotless white stone, out of compassion for his mother and to liberate her. It was the three months of the summer retreat, and he was with a large assembly of great Bhikshus (比丘，monks), eight thousand Bhikshus in all, who were all Arhats (阿羅漢，liberated beings)—their outflows were exhausted, they had attained great supernatural powers, their majestic radiance was boundless; the cycle of birth and death was completely severed, they were without any defilement, they had cast aside heavy burdens, they had accomplished what needed to be done, they had attained their own benefit; their minds had progressed from calculation to equanimity and patience, their minds had attained liberation, surpassing wisdom, universally becoming righteous individuals, fields of merit in the world, capable of widely sheltering and bringing peace—except for the wise Ānanda (阿難，Buddha's attendant). There were also seventy-two thousand Bodhisattvas (菩薩，enlightenment beings), all great sages who had mastered supernatural powers, attained total retention (Dhāraṇī, 總持，the ability to remember and uphold the Dharma) and unimpeded eloquence, each coming from different Buddha-fields in other directions. At that time, the World-Honored One (Bhagavān, 世尊，a title for the Buddha) was surrounded by countless hundreds of thousands of attendants, and he was expounding the scriptures for them.

At that time, in the assembly, there were two devaputras (天子，heavenly beings), named Yuezhi (月氏) and Yueshang (月上). The devaputra Yuezhi immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'I wish to inquire of the Tathāgata (如來，one of the Buddha's titles), the Truthful One (Satya, 至真，embodiment of truth), the Sammasambuddha (等正覺，perfectly enlightened one), and only if permitted, would I dare to express myself.'

The Buddha said to the devaputra: 'What meaning do you wish to ask the Tathāgata about?'

The devaputra Yuezhi spoke in verse:

'Towards sentient beings, Arousing a heart of compassion, Pursuing the Buddha-path, The aspiration is undefiled nectar. Reflecting on one's own actions, And compassionately pitying the masses, It is for these reasons, That I ask the Shakyamuni Buddha. Accumulating practices over countless kalpas, All able to endure diligence and hardship, Everything is used for giving, The mind is tranquil without thoughts, Treating all beings with equanimity,'

療化已平均，　我問此勝義，　　導利黎庶者。　假使見正道，　　妙相自莊嚴，　無垢三十二，　　英特之福田，　逮斯功德者，　　奉敬乎巨海，　今予問大聖，　　欲了斯義歸。　假使無異心，　　則無有別念，　常志求妙慧，　　人中巍巍尊，　而無聲聞意，　　不慕緣覺事，　今余問此義，　　堅固無過者。　有利若無利，　　等心於譭譽；　有名若無名，　　苦樂不以移；　雖處於俗法，　　則不以動轉，　今我問此義，　　遠離恐懼者。　以愛己身事，　　等念于黎庶，　未曾有若干，　　咸化於三處，　而以修慈心，　　有諂無厭穢，　今余問此義，　　賢將持土地。　心恒行精勤，　　佈施戒離邪，　其身逮寂然，　　戒品不永滅，　身口意常正，　　將御順擁護，　今問最勝義，　　處垢而無塵。　其忍辱調柔，　　達已加遵修，　能修任苦患，　　憒擾放逸眾，　游救於一切，　　而不生瞋恚，　因此故問義，　　欲決諸狐疑。　各常力精進，　　恭順不違義，　悉愍傷世間，　　不為己身施，　行道無厭足，　　如海受眾流，　是故問最勝，　　其德如大海。　雖存於三處，　　不退從諸想，　以賢聖之慧，　　伏除

【現代漢語翻譯】現代漢語譯本療愈轉化已經普遍平等，我向您請教這殊勝的意義，您是引導利益眾生的人。即使見到正道，擁有美好的相貌自然莊嚴，具備無垢的三十二相，是人中殊勝的福田（指佛陀），獲得這些功德的人，如同大海般受人尊敬，現在我向大聖請教，想要了解這意義的歸宿。即使沒有其他的想法，也就沒有其他的念頭，常常立志追求微妙的智慧，您是人中巍巍的至尊，而沒有聲聞（Sravaka）的心意，不羨慕緣覺（Pratyekabuddha）的事業，現在我請問這意義，您是堅固無比的人。對於有利和無利，都能以平等心對待譭謗和讚譽；對於有名和無名，苦和樂都不能使您動搖；即使身處於世俗的法則中，也不會因此而動搖轉變，現在我請問這意義，您是遠離恐懼的人。以愛護自身的心，平等地對待眾生，未曾有過任何差別，都能使他們感化於三處（指身、口、意），並且以修習慈悲心，沒有諂媚和厭惡，現在我請問這意義，您是賢能的君王。內心恒常精進，佈施、持戒、遠離邪惡，您的身心達到寂靜，戒律品行不會永遠消滅，身口意常常保持正直，您將統御順從和擁護，現在請問最殊勝的意義，您是身處污垢而沒有沾染塵埃的人。您的忍辱調和柔順，通達之後更加遵循修習，能夠忍受痛苦和憂患，對於喧鬧擾亂和放逸的眾生，遊走救度一切眾生，而不會產生瞋恚，因此才請問這意義，想要決斷各種疑惑。各自常常努力精進，恭敬順從不違背正義，完全憐憫傷痛世間，不為自身而施捨，行道沒有厭倦滿足，如同大海容納眾多的河流，所以請問最殊勝的意義，您的德行如同大海一樣。即使存在於三處（指身、口、意），也不會因為各種想法而退轉，以賢聖的智慧，降伏消除煩惱。

【English Translation】 English version The healing and transformation have been universally equalized, I ask you about this supreme meaning, you who guide and benefit the people. Even if seeing the right path, possessing beautiful features naturally adorned, Having the immaculate thirty-two marks, you are a supreme field of merit (referring to the Buddha), Those who attain these merits are revered like a vast ocean, Now I ask the great sage, wanting to understand the ultimate destination of this meaning. Even if there are no other thoughts, then there are no other intentions, Always aspiring to seek subtle wisdom, you are the majestic and supreme one among people, And without the intention of a Sravaka (hearer), not envying the affairs of a Pratyekabuddha (solitary Buddha), Now I ask about this meaning, you who are unsurpassed in steadfastness. Regarding benefit and no benefit, being able to treat praise and defamation with equanimity; Regarding fame and no fame, suffering and joy cannot move you; Even if being in the midst of worldly laws, you will not be shaken or transformed by them, Now I ask about this meaning, you who are free from fear. With a heart that loves oneself, treating all beings equally, Never having any discrimination, being able to transform them in the three places (referring to body, speech, and mind), And with cultivating loving-kindness, without flattery or aversion, Now I ask about this meaning, you who are a virtuous ruler holding the land. The mind is constantly diligent, giving, upholding precepts, and staying away from evil, Your body and mind have attained tranquility, the qualities of precepts will not be extinguished forever, Body, speech, and mind are always upright, you will govern with obedience and protection, Now I ask about the most supreme meaning, you who are in the midst of defilement without being stained by dust. Your forbearance is harmonious and gentle, after understanding, you further follow and cultivate, Being able to endure suffering and affliction, towards noisy, disruptive, and unrestrained beings, Wandering to save all beings, without generating anger, Therefore, I ask about this meaning, wanting to resolve all doubts. Each constantly strives diligently, respectfully obeying without violating righteousness, Completely pitying and grieving for the world, not giving for oneself, Practicing the path without weariness or satisfaction, like the ocean receiving many rivers, Therefore, I ask about the most supreme meaning, your virtue is like the great ocean. Even if existing in the three places (referring to body, speech, and mind), one will not retreat from various thoughts, With the wisdom of the virtuous and noble, subduing and eliminating afflictions.

諸垢塵，　承禪定妙通，　　神足自娛樂，　今故問此義，　　普往開化眾。　智慧度彼岸，　　聖達無有際，　棄捐眾思想，　　出家除根株，　憺怕得自在，　　曉了斯法慧，　是故今啟問，　　無極大聖人。　所分別神足，　　解了隨順行，　游億垓佛土，　　無有國土想；　供養億垓佛，　　無有諸佛想；　是故問此義，　　睹者普受欣。　其離欲塵魔，　　忽化陰身魔，　棄捨于死魔，　　降伏諸天魔，　蠲除一切魔，　　則逮成佛道，　是故問斯義，　　永棄于眾冥。　乃震動天地，　　樹木及山巖，　覺了成佛道，　　無量最勝慧，　假使已一心，　　習於寂定明，　是故問此義，　　咨啟如斯像。　曉了一切慧，　　威耀甚巍巍，　設住于佛教，　　善建立法行，　導利於眾聖，　　靡所不開化，　今故問斯義，　　濟游三處者。」

月氏天子又問世尊：「唯然，大聖！何謂菩薩得大聖通殊特之行，度于彼岸？何謂菩薩至不可思議善權方便，備勸助慧？何謂菩薩一切諸法以為一議，入於一味所趣同均，入於一慧平等之說？何謂菩薩奉深禁戒行無放逸，逮成無上正真之道，為最正覺？」

佛言：「善哉，善哉！月氏天子！多所哀念，多所安

【現代漢語翻譯】現代漢語譯本諸垢塵，憑藉禪定的精妙神通，神足自在地遊樂，現在特意請問這個道理，普遍前往開導化育眾生。以智慧到達彼岸，聖人的通達沒有邊際，拋棄各種思慮，出家斷除煩惱的根源，恬淡安寧獲得自在，明瞭這種佛法的智慧，因此現在請教，無邊廣大的聖人。所分別的神通，理解並隨順修行，遊歷億萬佛土，心中沒有對國土的執著；供養億萬諸佛，心中沒有對諸佛的執著；因此請問這個道理，見到的人普遍感到歡欣。他遠離慾望的塵垢和魔障，忽然化解陰身魔，捨棄死亡的魔障，降伏諸天的魔障，消除一切魔障，就能證得成佛的道路，因此請問這個道理，永遠拋棄一切黑暗。乃至震動天地，樹木和山巖，覺悟而成就佛道，擁有無量最殊勝的智慧，即使已經一心一意，修習寂靜的禪定光明，因此請問這個道理，請教如您這般的聖像。明瞭一切智慧，威嚴光耀非常盛大，如果安住于佛教，善於建立佛法的修行，引導利益眾多聖人，沒有不能開導化育的，現在特意請問這個道理，救濟遊走於三界的人。

月氏（Yuèzhī）天子又問世尊（Shìzūn，對佛的尊稱）: 『是的，大聖！什麼叫做菩薩（Púsà，bodhisattva）獲得大聖神通殊勝的修行，到達彼岸？什麼叫做菩薩達到不可思議的善巧方便，具備勸導幫助的智慧？什麼叫做菩薩將一切諸法視為一個議題，進入到一種味道，所追求的相同一致，進入到一種智慧平等之說？什麼叫做菩薩奉行深刻的禁戒，修行沒有放逸，證得無上正真的道，成為最圓滿的覺悟者？』

佛說：『好啊，好啊！月氏天子！你對眾生有很大的哀憐，給予他們很多的安樂。』

【English Translation】 English version O, you who are free from defilements, Relying on the wondrous power of meditation, enjoying the divine abilities, Now I ask about this meaning, to universally enlighten all beings. Crossing to the other shore with wisdom, the sage's understanding is boundless, Abandoning all thoughts, renouncing the world to eliminate the roots of affliction, Tranquil and at ease, attaining freedom, understanding the wisdom of this Dharma, Therefore, I now inquire of the boundless, great sage. The distinguished divine abilities, understood and practiced accordingly, Traveling through billions of Buddha lands, without attachment to any land; Making offerings to billions of Buddhas, without attachment to any Buddha; Therefore, I ask about this meaning, that all who see may rejoice. He who is free from the dust of desire and the demon of the aggregates, Abandoning the demon of death, subduing the demons of the heavens, Eliminating all demons, then attaining the path to Buddhahood, Therefore, I ask about this meaning, to forever abandon all darkness. Even shaking heaven and earth, trees and mountains, Awakening and attaining Buddhahood, possessing immeasurable, supreme wisdom, Even if one is single-mindedly practicing the light of tranquil meditation, Therefore, I ask about this meaning, inquiring of such a noble being. Understanding all wisdom, with majestic and awe-inspiring radiance, If dwelling in the Buddha's teachings, skillfully establishing the practice of Dharma, Guiding and benefiting many sages, leaving nothing un-enlightened, Now I ask about this meaning, to save those who wander in the three realms.

Then the Yuezhi (Yuèzhī) prince asked the World Honored One (Shìzūn, title for the Buddha): 'Indeed, Great Sage! What is it that Bodhisattvas (Púsà, bodhisattva) attain the great sage's special practice of spiritual powers, crossing to the other shore? What is it that Bodhisattvas reach inconceivable skillful means, possessing the wisdom of encouragement and assistance? What is it that Bodhisattvas regard all dharmas as one topic, entering into one taste, with the same goal and uniformity, entering into one wisdom of equal discourse? What is it that Bodhisattvas uphold profound precepts, practicing without negligence, attaining the unsurpassed, true, and correct path, becoming the most perfectly enlightened one?'

The Buddha said: 'Excellent, excellent! Yuezhi prince! You have great compassion for beings, giving them much peace.'

隱，愍傷諸天及十方人，乃能發意啟問如來如此之義。諸菩薩行佛道正真慧、被大鎧者，建立大乘，度大欲、御大船、轉大法輪，施無極法恢弘慧典，欲放大雨、欲演普光，慕擊大鼓、志大雷震，樂立巨幢、愿吹大珂，執大法英、攬大法典，演無極明欲照世間，務令大乘永存不斷；愿大祀祠究竟足滿。以此比類無極之德，愍傷群庶故問如來。諦聽，諦聽！善思念之，吾當為汝分別說之。如諸菩薩大士之行，致大聖通具足深戒，至於無上正真之道，為最正覺。」

「唯然，世尊！愿樂欲聞。」月氏天子與諸大眾受教而聽。

佛告天子：「菩薩有四法行，得大聖通殊特之行，度于彼岸。何謂為四？菩薩大士曉了諸法而應真諦，於一切法無所倚著，等念諸法而無有盡，逮于聖慧而造明證，游一切法親近眾典。雖在諸法無有脫者，不見異法。

「何謂諸法而應真諦？如過去空，當來、現在亦自然空。天子！欲以曉了是空平等，三世空無所想。彼諸有慧分別處所，建立開化解暢道品，便通正業達其義理，是謂曉了而應真諦。

「何謂於一切法無所倚著？一切諸法住於我所，現有所住於我非我，則謂菩薩曉了諸法而無吾我；不依倚身，是則名曰無所倚著。假使菩薩於斯諸法身無所著，無所著已，不住異法

【現代漢語翻譯】現代漢語譯本：佛陀悲憫諸天以及十方眾生，才能發心向如來請問如此深奧的道理。那些修菩薩行、行佛道、具有真正智慧、身披大鎧的菩薩們，爲了建立大乘，救度沉溺於大欲之人，駕馭大法船，轉大法輪，施予無盡的佛法，弘揚廣大的智慧經典，想要降下佛法的大雨，想要演說普遍的光明，渴望敲響大法鼓，立下遠大的志向如雷霆般震響，樂於樹立高大的法幢，願意吹響大法螺，掌握大法的精髓，領悟大法的經典，演說無盡的光明想要照亮世間，務必使大乘佛法永遠流傳不斷；愿偉大的祭祀最終圓滿。用這些來比喻菩薩無盡的功德，因為悲憫眾生所以才向如來請問。仔細聽，仔細聽！好好思考，我將為你們分別解說。就像諸位菩薩大士的修行，達到偉大的神通，具足深厚的戒律，最終達到無上正真的佛道，成為最圓滿的覺悟者。『是的，世尊！我們非常樂意聽聞。』月氏天子（Yuezhi heavenly king）與各位大眾接受教誨，靜心聆聽。佛陀告訴天子：『菩薩有四種修行方法，可以獲得偉大的神通和殊勝的修行，從而度過生死苦海到達彼岸。這四種方法是什麼呢？菩薩大士明瞭諸法而應合真諦，對於一切法不執著，平等看待諸法而沒有窮盡，獲得聖人的智慧而創造明確的證據，遊歷一切法，親近各種經典。即使身處諸法之中也沒有脫離，不認為有不同的法存在。』『什麼叫做諸法而應合真諦呢？比如過去是空的，未來和現在也自然是空的。天子！想要明瞭這種空性的平等，三世都是空性而沒有執念。那些有智慧的人分別處所，建立開化，通暢道品，從而通達正業，明白其中的義理，這就叫做明瞭而應合真諦。』『什麼叫做對於一切法不執著呢？一切諸法都執著于『我』，現在所執著于『我』或者『非我』，這就是說菩薩明瞭諸法而沒有『我』的執著；不依賴執著于身體，這就叫做不執著。假如菩薩對於這些法身沒有執著，沒有執著之後，就不會停留在不同的法上。

【English Translation】 English version: The Buddha, with compassion for the heavens and all beings in the ten directions, was moved to inquire of the Tathagata about such profound meanings. Those Bodhisattvas who practice the Bodhisattva path, walk the Buddha's path, possess true wisdom, and wear great armor, establish the Mahayana, deliver those drowning in great desires, steer the great Dharma-boat, turn the great Dharma wheel, bestow limitless Dharma, and propagate vast wisdom scriptures, wish to send down the great rain of Dharma, wish to expound universal light, yearn to strike the great Dharma drum, aspire to great aspirations like thunderous reverberations, delight in erecting tall Dharma banners, and are willing to blow the great Dharma conch, grasp the essence of the great Dharma, comprehend the great Dharma scriptures, expound limitless light, wishing to illuminate the world, and strive to ensure that the Mahayana Dharma will forever endure without interruption; may the great sacrifice ultimately be complete and fulfilled. Using these as analogies for the Bodhisattva's limitless merits, it is out of compassion for all beings that they inquire of the Tathagata. Listen carefully, listen carefully! Contemplate well, and I shall explain it to you separately. Just like the practices of the great Bodhisattvas, attaining great spiritual powers, possessing profound precepts, ultimately reaching the unsurpassed and truly enlightened path, becoming the most perfectly enlightened one.' 'Yes, World Honored One! We are very willing to listen.' The Yuezhi heavenly king (meaning: a heavenly king from the Yuezhi people) and the great assembly received the teachings and listened attentively. The Buddha told the heavenly king: 'Bodhisattvas have four practices by which they can attain great spiritual powers and extraordinary conduct, thereby crossing the sea of suffering to the other shore. What are these four? Bodhisattvas understand all dharmas and accord with the true reality, are not attached to any dharma, regard all dharmas equally without end, attain the wisdom of the sages and create clear evidence, travel through all dharmas, and draw near to all scriptures. Even though they are in all dharmas, they are not detached, and they do not see different dharmas existing.' 'What is meant by all dharmas according with the true reality? For example, the past is empty, and the future and present are also naturally empty. Heavenly king! If you wish to understand this emptiness and equality, the three times are empty without attachment. Those with wisdom distinguish the places, establish enlightenment, facilitate the path, thereby comprehending right action and understanding its meaning; this is called understanding and according with the true reality.' 'What is meant by not being attached to all dharmas? All dharmas are attached to 'I', and what is now attached to 'I' or 'not-I', this means that Bodhisattvas understand all dharmas and have no attachment to 'I'; not relying on attachment to the body, this is called non-attachment. If Bodhisattvas have no attachment to these Dharma bodies, and after having no attachment, they will not dwell on different dharmas.'

；其于諸法不生、不住。爾能于彼無所倚著，已無所倚；供養諸法則于諸法而無所倚。

「二、何謂菩薩曉了一切猶如虛空？其三界者心之所為，不計斯心無有色像，亦不可睹，無有處所、無有教令，猶如幻化。因其心本而求諸法則不可得。若以於心不求於心，則無所獲心不可逮；以不得心一切諸法亦不可得。諸法則無有法、無形類想，亦無有影而無所有，及與實諦亦無所睹。無所睹者，於一切法心無所入，知一切法無所成就，亦無所生。譬如虛空，猶如天子！欲察虛空永無有生、無所成就，了一切法亦復如是。猶如虛空名曰虛無，彼則憺怕。一切諸法亦復如是，但假字耳，彼則寂寞。

「三、何謂菩薩於一切法而親近典也？菩薩大士觀察思惟一切諸法，於斯無知亦無所見。眼不知耳亦無所見，耳不知眼亦無所見；鼻不知舌亦無所見，舌不知鼻亦無所見；身不知意亦無所見，意不知身亦無所見。一切諸法雖有癡騃、快眇、兇暴見於法界，慧常平等所行具足。其六情界有所照來則有所在，計于本者無有內法；教於外者彼無外法，教內法者所見如是。睹若斯者則無有法、無有起者，亦無有法有所作為；若有住者睹無所見。」

佛語天子：「是為法界，法無所起亦無所滅，而亦不住則無所有。假使有念：

【現代漢語翻譯】現代漢語譯本：『對於一切法，既不執著于生起，也不執著于住留。你能夠對這些不執著，已經沒有執著；供養一切法，就是對於一切法而沒有執著。』『二、什麼叫做菩薩曉了一切法猶如虛空？這三界（指欲界、色界、無色界）都是心所造作的，不要認為這個心有顏色和形狀，它既不可見，也沒有處所、沒有教令，就像幻化一樣。因為從心之本性去尋求一切法是不可得的。如果不用心去尋求心，那就什麼也得不到，心是無法捕捉的；因為得不到心，一切諸法也是不可得的。一切法既沒有法，也沒有形體和想像，也沒有影子而一無所有，對於實諦也無所見。無所見，就是對於一切法，心無所入，知道一切法沒有成就，也沒有生起。譬如虛空，就像天子！想要觀察虛空，永遠沒有生起、沒有成就，曉了一切法也是這樣。猶如虛空，名為虛無，它是寂靜的。一切諸法也是這樣，只不過是假借文字而已，它是寂寞的。』『三、什麼叫做菩薩對於一切法而親近經典？菩薩大士觀察思惟一切諸法，對於這些既無知也無所見。眼不知道，耳朵也沒有看見；耳朵不知道，眼睛也沒有看見；鼻子不知道，舌頭也沒有看見；舌頭不知道，鼻子也沒有看見；身體不知道，意識也沒有看見；意識不知道，身體也沒有看見。一切諸法雖然有愚癡、敏捷、兇暴，但見於法界，智慧常常平等，所行圓滿具足。這六情界（眼、耳、鼻、舌、身、意）有所照見，則有所在，認為本來就沒有內在的法；教導外在的，那裡沒有外在的法，教導內在的法，所見就是這樣。見到這樣，就沒有法、沒有生起者，也沒有法有所作為；如果有住留者，所見就是無所見。』佛告訴天子：『這就是法界，法沒有生起也沒有滅亡，而且不住留，就是一無所有。假使有念頭：』

【English Translation】 English version: 'Regarding all dharmas, one neither clings to arising nor clings to abiding. If you can be unattached to these, you are already without attachment; offering to all dharmas is being unattached to all dharmas.' 'Two, what is meant by a Bodhisattva understanding all things as like empty space? These three realms (desire realm, form realm, formless realm) are all created by the mind; do not think that this mind has color and form, it is neither visible, nor has a place, nor has instructions, just like an illusion. Because seeking all dharmas from the nature of the mind is unattainable. If one does not seek the mind with the mind, then nothing is obtained, the mind cannot be grasped; because the mind cannot be obtained, all dharmas are also unattainable. All dharmas have neither dharma, nor form and imagination, nor shadow and are without anything, and nothing is seen in true reality. Not seeing means that regarding all dharmas, the mind does not enter, knowing that all dharmas have no accomplishment and no arising. For example, empty space, like a Deva (heavenly being)! Wanting to observe empty space, there is never arising, no accomplishment, understanding all dharmas is also like this. Like empty space, named emptiness, it is tranquil. All dharmas are also like this, but only borrowed words, it is solitary.' 'Three, what is meant by a Bodhisattva being close to the scriptures regarding all dharmas? A great Bodhisattva observes and contemplates all dharmas, regarding these there is neither knowledge nor seeing. The eye does not know, nor does the ear see; the ear does not know, nor does the eye see; the nose does not know, nor does the tongue see; the tongue does not know, nor does the nose see; the body does not know, nor does the mind see; the mind does not know, nor does the body see. Although all dharmas have foolishness, quickness, and violence, seeing in the dharma realm, wisdom is always equal, and the conduct is complete and sufficient. These six sense realms (eye, ear, nose, tongue, body, mind) have something illuminated, then there is a place, thinking that originally there is no internal dharma; teaching the external, there is no external dharma there, teaching the internal dharma, what is seen is like this. Seeing like this, there is no dharma, no arising one, and no dharma that does anything; if there is an abiding one, what is seen is not seeing.' The Buddha told the Deva (heavenly being): 'This is the dharma realm, dharma has no arising and no ceasing, and does not abide, which is nothing. Suppose there is a thought:'

諸法不住、不生、不起，無有處所。如是觀者真諦慧備，無有諸法及與法界，不見解脫，斯一切法親近諸典，是為四法。菩薩大士得大聖通殊特之行，度于彼岸。

「四、何謂聖通？所云通者，於一切法不信他慧而有咨受；所以言慧，於一切法不造二事，所謂無二，彼則無名法不可知。設使天子具足斯慧，其菩薩者速逮聖通，以成就愿具足所曉。菩薩曉瞭如是慧者，則凈道眼，超天世人。便睹十方無量無限億百千垓諸佛國土、佛天中天所有聖眾，悉聞諸佛所說經法；彼佛國土群萌之類，其心所念善惡、好醜悉識知之，人民伴黨行來如是。逮及若斯，自知往古所周旋處，以慧明證解己本際，他人眾生始無所由，所居止處悉證明之；從緣說是。」

佛告天子：「菩薩大士雖未得至一切通慧，聖明之智巍巍如是。為諸眾生興立佛事，速疾具足一切佛法，逮得無上正真之道，為最正覺。」

於是世尊即說頌曰：

「以善權慧方便道明，　　則具足成於大聖通，　而常遵修深妙禁戒，　　尋用一義解一切法。　分別真諦一切經典，　　其明目者無所倚著，　常觀諸法猶若虛無，　　以有所察宣揚悉空。　習近諸法彼假號法，　　不見諸法有解脫者，　其不見者靡所不觀，　　已得聖通所見若斯。

【現代漢語翻譯】現代漢語譯本：一切法不滯留、不產生、不興起，也沒有固定的處所。這樣觀察的人，才具備真正的智慧，心中沒有諸法和法界的執著，不尋求所謂的解脫。這些都是親近經典后所瞭解的四種法。菩薩大士因此獲得偉大的神通和殊勝的修行，最終到達彼岸（涅槃）。

『四、什麼是聖通（Abhijñā，超自然能力）？所謂的通，是指對於一切法，不盲從他人的智慧，而是經過自己的思考和接受；所謂慧（Prajna，智慧），是指對於一切法，不製造對立，也就是沒有二元對立的觀念，達到無二的境界，這種境界是無法用語言來描述，不可思議的。如果天子（Devaputra，天神之子）具備這種智慧，那麼這位菩薩就能迅速獲得聖通，因為他成就了願力，充分理解了真理。菩薩如果理解了這種智慧，就能凈化道眼（Dharmacakṣu，法眼），超越天人和世人。他能看到十方無量無數億百千垓（極大的數字單位）的諸佛國土（Buddhakṣetra，佛土），以及佛天中天（佛中之佛）的所有聖眾，聽到諸佛所說的經法；他能瞭解那些佛國土中眾生的心念，知道他們的善惡、美醜，以及人們的交往方式。達到這種境界后，他能知道自己過去所經歷的地方，用智慧明白地瞭解自己的本源，知道其他眾生的起始之處，以及他們所居住的地方，並能證明這些。這些都是從因緣和合的角度來說的。』

佛告訴天子：『菩薩大士即使還沒有獲得一切通慧，他的聖明智慧也已經非常偉大。他們爲了眾生而建立佛事，迅速圓滿一切佛法，最終獲得無上正真之道（Anuttarā-samyak-saṃbodhi，無上正等正覺），成為最正覺者（Sammasambuddha，正等覺者）。』

於是世尊（Bhagavan，佛）就說了頌：

『以善巧的智慧和方便的法門，就能圓滿成就大聖通，常常遵循和修習深奧微妙的戒律，用一個道理來理解一切法。分別真諦和一切經典，明眼人心中沒有執著，常常觀察諸法如同虛空，用所觀察到的空性來宣揚一切。習近諸法，那些只是假名安立的法，不見諸法中有解脫的存在，不見有解脫，所以無所不見，已經獲得聖通的人，所見就是這樣。』

【English Translation】 English version: All dharmas (phenomena, teachings) do not abide, do not arise, do not originate, and have no fixed location. One who observes in this way possesses true wisdom, without attachment to dharmas and the realm of dharmas, and does not seek so-called liberation. These are the four dharmas understood through close study of the scriptures. Bodhisattva-mahāsattvas (great beings) thus attain great abhijñā (supernatural knowledge) and extraordinary practices, ultimately crossing over to the other shore (Nirvana).

『Four, what is abhijñā? The so-called abhijñā means that regarding all dharmas, one does not blindly follow the wisdom of others, but rather contemplates and accepts them through one's own understanding; the so-called prajna (wisdom) means that regarding all dharmas, one does not create duality, that is, there is no concept of duality, reaching a state of non-duality, which cannot be described in words and is inconceivable. If a Devaputra (son of the gods) possesses this wisdom, then that Bodhisattva can quickly attain abhijñā, because he has accomplished his vows and fully understands the truth. If a Bodhisattva understands this wisdom, he can purify his Dharmacakṣu (Dharma eye), surpassing gods and humans. He can see the immeasurable, limitless billions of nayutas (extremely large numerical units) of Buddha-kṣetras (Buddha-fields) in the ten directions, as well as all the holy beings of the Buddhas, the Buddhas of Buddhas, and hear the sutras spoken by the Buddhas; he can understand the thoughts of the beings in those Buddha-fields, knowing their good and evil, beauty and ugliness, and the ways in which people interact. Having attained this state, he can know the places he has traveled in the past, clearly understand his own origin with wisdom, know the beginning of other beings, and the places where they dwell, and can prove these things. These are all explained from the perspective of conditioned arising.』

The Buddha told the Devaputra: 『Even if a Bodhisattva-mahāsattva has not yet attained all-encompassing wisdom, his sacred and bright wisdom is already very great. They establish Buddha-activities for the sake of sentient beings, quickly perfect all Buddha-dharmas, and ultimately attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment), becoming a Sammasambuddha (perfectly enlightened one).』

Then the Bhagavan (Blessed One) spoke the following verses:

『With skillful wisdom and expedient means, One can perfectly accomplish great abhijñā, Constantly following and practicing profound and subtle precepts, Using one principle to understand all dharmas. Distinguishing the true meaning and all the scriptures, The clear-eyed one has no attachments in his heart, Constantly observing all dharmas as empty, Using the emptiness observed to proclaim everything. Approaching all dharmas, those merely nominally established dharmas, Not seeing liberation existing within dharmas, Not seeing liberation, therefore seeing everything, One who has attained abhijñā, sees in this way.』

假使過去法已空者，　　當來諸法亦如是空，　分別現在則亦若茲，　　是乃謂為真諦之見。　一切諸法三界常空，　　斯明知者無念不念，　已無有應應不應者，　　其無所畏為睹真諦。　若慧如是無著方便，　　講說經法無有法想，　意無所念則無所著，　　無所著者則不動搖。　一切諸法自然而興，　　其自然者本凈無我，　曉了諸法而無吾我，　　爾乃不起無他異法。　其不生者不有不來，　　察計于彼則無所倚，　而反講說諸法處所，　　雖演佛道不念有我。　一切三界心之所由，　　彼心則亦不可常睹，　無色無人猶如幻化，　　當以斯法務求於心。　彼以此法求於心已，　　則知無心亦無心法，　假使已心求心處所，　　則便不睹心之本凈。　已於諸法無所著者，　　雖在黎庶不隨眾想，　一切諸法無意無成，　　常分別知猶如虛空。　如觀虛空不生不有，　　分別諸法亦復如是，　假號虛空諦無有實，　　說有言辭彼法虛空。　其眼未曾觀見於耳，　　其耳亦不觀見於眼，　舌不屬鼻鼻不屬舌，　　斯等展轉而不相見；　其身未曾察見於意，　　意亦不察身之形類，　各各如是不能相知，　　以是之故斯常憺怕。　計著眾惡諛諂癡騃，　　諸法之

【現代漢語翻譯】現代漢語譯本：如果過去的法已經空性，那麼未來的諸法也同樣是空性的。分辨現在的法也是如此，這就是所謂的真諦之見。一切諸法在三界（欲界、色界、無色界）中都是常空的，明白這個道理的人，心中既沒有念頭也沒有無念。已經沒有應該或不應該的分別，這樣無所畏懼的人才能見到真諦。如果智慧能夠這樣沒有執著，講說經法時心中沒有法的概念，心中沒有念頭就沒有執著，沒有執著就不會動搖。一切諸法自然而生，這種自然的狀態本來就是清凈無我的。瞭解諸法而沒有我執，就不會產生與其它法不同的想法。不生不滅，不來不去，觀察這些法時就不會有所依賴，反而可以講說諸法的處所，即使演說佛道，心中也不認為有『我』的存在。一切三界都由心所生，但這個心也是不可見的，它沒有顏色，沒有人格，就像幻化一樣，應當用這種方法來探求心。用這種方法探求心之後，就會知道既沒有心，也沒有心法。如果用已有的心去尋找心的處所，就無法看到心本來的清凈。對於諸法沒有執著的人，即使身處人群中也不會隨波逐流。一切諸法沒有意圖，沒有造作，要常常分辨它們就像虛空一樣。就像觀察虛空，它不生不滅，分辨諸法也是如此。虛空只是一個假名，實際上沒有實體，說有虛空，那只是言辭上的表達。眼睛看不到耳朵，耳朵也看不到眼睛，舌頭不屬於鼻子，鼻子也不屬於舌頭，這些器官各自運轉，互不相見。身體不能觀察到意識，意識也不能觀察到身體的形狀，各自如此，不能互相瞭解，因此它們常常是平靜的。執著于各種惡行，諂媚虛偽，愚癡無知，這些都是諸法的...

【English Translation】 English version: If the past dharmas are already empty, then the future dharmas are also empty in the same way. Discriminating the present dharmas is also like this; this is called the view of true reality (真諦, Zhēndì). All dharmas are constantly empty in the three realms (三界, Sānjiè - desire realm, form realm, formless realm). Those who understand this principle have neither thoughts nor non-thoughts in their minds. There is no distinction between what should or should not be. Those who are fearless in this way can see true reality. If wisdom can be without attachment in this way, and when speaking the sutras, there is no concept of dharma in the mind, then without thoughts in the mind, there is no attachment, and without attachment, there will be no wavering. All dharmas arise naturally, and this natural state is originally pure and without self (我, wǒ). Understanding dharmas without self-attachment will not give rise to thoughts that are different from other dharmas. Not born, not extinguished, not coming, not going. Observing these dharmas, one will not be dependent. On the contrary, one can speak of the place of all dharmas. Even when expounding the Buddha's path, one does not think that there is a 'self'. All three realms are produced by the mind, but this mind is also invisible. It has no color, no personality, and is like an illusion. One should use this method to seek the mind. After seeking the mind with this method, one will know that there is neither mind nor mind-dharma. If one uses the existing mind to seek the place of the mind, one will not be able to see the original purity of the mind. Those who have no attachment to dharmas will not follow the crowd even when they are among the common people. All dharmas have no intention, no fabrication, and one should always discern them as being like empty space. Just as observing empty space, it is neither born nor extinguished, so too is the discernment of dharmas. Empty space is just a false name, and in reality, there is no substance. To say there is empty space is just a verbal expression. The eye cannot see the ear, and the ear cannot see the eye. The tongue does not belong to the nose, and the nose does not belong to the tongue. These organs each operate and do not see each other. The body cannot observe consciousness, and consciousness cannot observe the shape of the body. Each is like this, unable to understand each other, therefore they are often peaceful. Attachment to various evil deeds, flattery and deceit, ignorance and foolishness, these are all dharmas of...

界常等均平，　其內事者不知于外，　　若外事者亦不知內，　以是之故曉法所趣，　　成就智慧常不可限。　觀見十方億垓諸佛，　　及諸聲聞無有罪釁，　又彼諸佛所說經典，　　無量聖達清凈之義，　悉得逮聞所演美辭，　　則能受持普修平等。　便能了知眾生心念，　　具足飛到億萬佛土，　識念往古無數世事，　　億百千劫如恒河沙。　逮成於此妙五聖通，　　則得親近安住之慧，　彼以佛故有所顯發，　　無放逸道興造利義。　假使聞斯如是空法，　　生欣踴心樂微妙樂，　魔不能得彼之瑕短，　　則能疾成覺了上道。」

佛告天子：「菩薩大士有四事法，至不可議善權方便。何謂為四？菩薩曉了往返度流之法，猶如己身若干種痛苦毒之患，睹所游起。亦欲蠲除他人之苦，修行精進，勸諸眾生趣于聖路，令一切法留存道心；為諸群黎積累德品，三世亦然。而已勸助一切諸佛，集三世行勸助德品，所作善本加施眾生，放舍弘施有所開化亦不生心。其不勸進：一切智者心不離脫亦不見道，心不離道、道不離心；如道之相，身相若斯。

「以慧平等於心、于道亦無所倚，順權方便長益德本，不見法界有所增益。彼于諸法無所思議，積功累德未曾厭倦，不以心業求曉了心。彼

【現代漢語翻譯】現代漢語譯本界（Dhatu，元素、界）常等均平，其內心之事，外人無法知曉；同樣，外面的事情，裡面的人也無法得知。因此，能夠明白佛法所指引的方向，成就的智慧是無法估量的。能夠看見十方無數的諸佛，以及沒有罪過的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）。並且，那些諸佛所說的經典，包含著無量聖者的通達和清凈的意義，完全能夠聽聞並理解他們所宣講的美妙言辭，從而能夠受持、普遍地修習平等之法。便能了知眾生的心念，具足飛往億萬佛土的能力，能夠憶念過去無數世的事情，億百千劫如同恒河沙數般漫長。能夠成就這美妙的五種神通（Pañcābhijñā），從而獲得親近和安住于智慧的能力，他們因為佛的緣故而有所顯發，不放逸于道，興造利益之事。假使聽聞到這樣空性的佛法，內心生起欣喜和微妙的快樂，魔（Māra）無法找到他們的缺點，從而能夠迅速成就覺悟的至上之道。

佛告訴天子（Devaputra）說：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）有四種法，達到不可思議的善巧方便。什麼是四種呢？菩薩曉了往返度脫生死流轉之法，猶如自身有若干種痛苦和毒害的疾病，觀察這些痛苦的生起。也想要去除他人的痛苦，修行精進，勸導眾生走向聖賢之路，使一切法都留存在道心之中；為眾生積累德行，過去、現在、未來三世都是如此。並且勸助一切諸佛，積累三世的修行，勸助德行，將所作的善行施予眾生，放下執著，弘揚佛法，有所開化也不生起執著之心。如果不勸勉精進，一切智者（Sarvajña）的心就不會脫離，也無法見到道，心不離道，道不離心；如道的相貌，身相也是如此。

『以智慧平等對待心，對於道也沒有任何依賴，順應權巧方便，增長德行，不見法界有所增益。他們對於諸法沒有思議分別，積累功德從未厭倦，不以心識的造作來求得對心的瞭解。』

【English Translation】 English version The realms (Dhatu) are always equal and balanced, Those inside do not know about the outside, and those outside do not know about the inside. Therefore, they understand the direction to which the Dharma leads, and the wisdom they attain is immeasurable. They can see countless Buddhas in the ten directions, as well as the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) who are without fault. Moreover, the scriptures spoken by those Buddhas contain the immeasurable understanding and pure meaning of the sages, They are fully able to hear and understand the beautiful words they proclaim, and thus can uphold and universally practice the Dharma of equality. They can understand the thoughts of sentient beings and have the ability to fly to billions of Buddha-lands, They can remember countless past lives, as many as the sands of the Ganges River over billions of kalpas. They can attain these wonderful five supernormal powers (Pañcābhijñā), thereby gaining the ability to approach and abide in wisdom, They are revealed because of the Buddha, not being negligent in the path, and creating beneficial deeds. If they hear such empty Dharma and generate joy and subtle happiness in their hearts, The Māra (demon) cannot find their faults, and they can quickly attain the supreme path of enlightenment.

The Buddha told the Devaputra (heavenly being): 'Bodhisattva-mahāsattvas (great Bodhisattvas) have four dharmas that lead to inconceivable skillful means. What are the four? Bodhisattvas understand the Dharma of going back and forth across the stream of samsara, just as one observes the arising of various kinds of painful and poisonous diseases in oneself. They also want to remove the suffering of others, practice diligently, encourage sentient beings to go towards the path of the sages, and cause all dharmas to remain in the mind of the path; they accumulate virtues for all beings, in the past, present, and future. Furthermore, they encourage all Buddhas, accumulate the practice of the three times, encourage virtues, give the good roots they have created to sentient beings, let go of attachments, propagate the Dharma, and do not give rise to attachment even when they enlighten others. If they do not encourage diligence, the mind of the all-knowing ones (Sarvajña) will not be liberated, and they will not see the path; the mind does not leave the path, and the path does not leave the mind; as is the appearance of the path, so is the appearance of the body.'

'With wisdom, they treat the mind equally, and they do not rely on the path in any way, following skillful means, increasing the roots of virtue, and not seeing any increase in the Dharma realm. They have no conceptualization about dharmas, accumulate merit without ever being tired, and do not seek to understand the mind through the workings of the mind.'

若佈施則無望想，奉修禁戒亦無所失，遵行忍辱亦無所住，所行精進亦無憺怕，一心禪定無所依倚，奉行智慧亦無所習，勸化眾生亦無所著。以愍哀故，嚴凈佛土。求于聖達無所起慕，講說經法亦無所入。

「如是，天子！菩薩所行、所造德本，雖為薄少，善權方便不可限量，乃至大道。何謂菩薩所造德本雖為薄少，善權方便得至無量，乃致大道？菩薩大士於一切法念發無量，觀察諸法無有計限得邊際者。所以者何？天子！欲知一切諸法，則空無想亦無有愿；其以空者則亦無量。假使暢達無量心者，講法雖少，善權方便廣大無際。所以者何？佛道無量，勸心無限至無際法，則為諸佛世尊之道。

「複次，天子！菩薩大士善權方便，勸勉眾生令入正行。憂群萌類所樂法者而勸立之，若施有所救濟為說經法。

「複次，天子！菩薩大士不以佈施而為審諦，言：『是我所。』持戒、忍辱、精進、一心、智慧，亦復如是，不名我所。又有所施、若持戒者，亦無所念，常順禁戒；具足忍辱，見人所作，是、非悉忍；奉行精進，修清白行；一心禪思；曉了方便，觀察智慧。

「複次，天子！菩薩大士分別曉了：善權方便與聲聞俱，而開化之，不樂所行；所修堅固與緣覺俱，不樂所行，堅固其志。是為四法

【現代漢語翻譯】現代漢語譯本：如果行佈施，則不期望回報；奉行禁戒，也不會覺得有所損失；遵行忍辱，也不會執著于忍辱的行為；所行精進，也不會感到懈怠畏懼；一心禪定，不依賴任何事物；奉行智慧，也不執著于所學；勸化眾生，也不心存執著。因為慈悲憐憫的緣故，莊嚴清凈佛土。對於證得聖果，沒有絲毫的渴求和仰慕，講說經法，也不執著于任何固定的見解。

『像這樣，天子！菩薩所行、所修的功德，即使微薄，但善巧方便的力量不可思議，乃至能證得大道。』什麼叫做菩薩所修的功德即使微薄，但善巧方便能使其達到無量，乃至證得大道呢？菩薩大士對於一切法，心念發起無量，觀察諸法，沒有可以計量的界限。為什麼呢？天子！想要了解一切諸法，則知其空性、無相、無愿；因為是空性的緣故，所以也是無量的。假使通達無量心的人，即使講法不多，善巧方便也能廣大無邊。為什麼呢？佛道是無量的，勸導眾生的心也是無限的，達到無邊無際的法，就是諸佛世尊的道。

『再者，天子！菩薩大士以善巧方便，勸勉眾生進入正道。對於眾生所喜愛的法，勸導他們奉行，如果有人需要救濟，就為他們講說經法。』

『再者，天子！菩薩大士不以佈施而自認為真實，說：『這是我所做的。』持戒、忍辱、精進、一心、智慧，也是如此，不認為是自己所擁有的。又對於所施之物，或者持戒的行為，也不心存念想，常常遵循禁戒；具足忍辱，見到他人所作所為，無論是對是錯，都能忍受；奉行精進，修持清凈的行為；一心禪思；明瞭方便之法，觀察智慧。』

『再者，天子！菩薩大士分別明瞭：善巧方便與聲聞（Sravaka，聽聞佛法之聲而悟道者）一起，而開導化育他們，但不貪戀聲聞所行之道；所修的功德堅固，與緣覺（Pratyekabuddha，不依師教，觀因緣而悟道者）一起，但不貪戀緣覺所行之道，堅定自己的志向。』這就是四種法。

【English Translation】 English version: If one practices generosity, one does not expect anything in return; if one upholds the precepts, one does not feel any loss; if one practices patience, one does not dwell on the act of patience; if one practices diligence, one does not feel any fear or laziness; if one practices one-pointed concentration, one does not rely on anything; if one practices wisdom, one does not cling to what one has learned; if one encourages and transforms sentient beings, one does not have any attachment. Because of compassion, one adorns and purifies the Buddha-land. One does not have any craving or admiration for attaining enlightenment, and when one expounds the scriptures, one does not cling to any fixed views.

『Thus, O son of the gods! The virtuous roots cultivated by a Bodhisattva, even if they are small, have inconceivable skillful means, even to the point of attaining the Great Way.』 What is meant by 『the virtuous roots cultivated by a Bodhisattva, even if they are small, can, through skillful means, reach immeasurable results, even to the point of attaining the Great Way?』 A Bodhisattva Mahasattva (great being) generates immeasurable thoughts towards all dharmas (teachings, phenomena), and observes all dharmas without any measurable limits. Why is that? O son of the gods! If one wishes to understand all dharmas, one knows that they are empty, without characteristics, and without aspirations; because they are empty, they are also immeasurable. If one understands the immeasurable mind, even if one does not expound many teachings, one's skillful means will be vast and boundless. Why is that? The Buddha-way is immeasurable, and the mind that encourages sentient beings is limitless, reaching the boundless dharma, which is the path of all Buddhas, the World Honored Ones.

『Furthermore, O son of the gods! A Bodhisattva Mahasattva uses skillful means to encourage sentient beings to enter the right path. For those sentient beings who enjoy certain dharmas, he encourages them to practice them; if someone needs help, he expounds the scriptures for them.』

『Furthermore, O son of the gods! A Bodhisattva Mahasattva does not consider generosity to be the ultimate truth, saying, 『This is what I have done.』 The same is true for upholding the precepts, practicing patience, diligence, one-pointed concentration, and wisdom; he does not consider them to be his own possessions. Furthermore, he does not dwell on the act of giving or upholding the precepts, but always follows the precepts; he is complete in patience, and when he sees what others do, he endures both right and wrong; he practices diligence, cultivating pure conduct; he practices one-pointed concentration; he understands skillful means, and observes wisdom.』

『Furthermore, O son of the gods! A Bodhisattva Mahasattva clearly distinguishes: skillful means together with Sravakas (those who attain enlightenment by hearing the Buddha's teachings), and guides and transforms them, but does not crave the path of the Sravakas; the merits he cultivates are firm, together with Pratyekabuddhas (those who attain enlightenment by observing conditions without a teacher), but he does not crave the path of the Pratyekabuddhas, and strengthens his own aspirations.』 These are the four dharmas.

，菩薩大士致不可議善權方便。」

於是世尊即說頌曰：

「曉了於二事，　　己身及他人，　當除吾苦患，　　療盡眾惱熱。　愍念于眾生，　　勸使在道心，　思惟一切法，　　演令入一義。　一切群生慶，　　合集於三世，　普于諸佛德，　　悉當勸化之。　而悉曉了斯，　　皆以施眾生，　真心而惠施，　　猶以佛慧故。　一切所發心，　　悉勸助佛道，　不失於道心，　　見諸法悉脫。　察心及於道，　　不見有二事，　其相有所存，　　了心相同等。　法等故平等，　　不二無所有，　明知權方便，　　長益清白法。　其種無為益，　　法界不可議，　志求于佛道，　　常以不厭倦。　不以心念心，　　吾長清白議，　不忘失道心，　　所作而勸助。　佈施不望報，　　護戒無所念，　常修行忍辱，　　不立計有人，　恒奉行精進，　　身口心寂然，　禪定無所倚，　　智慧度無極。　開化解眾生，　　不處於顛倒，　嚴凈諸佛土，　　志性無剛強。　常志於佛道，　　於法無所舍，　咨受一切典，　　故慧不可議。　為眾生說法，　　不著于文字，　造行如是者，　　速成佛無難。　心不想于空，　　不慢無所念，　無想無所愿

【現代漢語翻譯】現代漢語譯本：菩薩大士具有不可思議的善巧方便。

於是世尊就說了以下偈頌：

『通曉自身與他人這兩件事，應當消除自己的痛苦，療愈所有眾生的煩惱和熱惱。憐憫眾生，勸導他們發起菩提心，深入思考一切法，引導他們進入唯一的真義。一切眾生都歡欣慶賀，聚集過去、現在、未來三世的一切功德，普遍地勸化眾生學習諸佛的德行。完全明白這些道理，都用來佈施給眾生，以真誠的心去惠施，如同佛的智慧一樣。一切所發的心願，都用來幫助佛道，不失去菩提心，見到一切法都是解脫的。觀察自己的心和所修的道，不見有兩件事的差別，它們的相貌有所存在，明白心和道是相同平等的。法平等所以一切平等，不二而且一無所有，明白善巧方便，增長清凈的善法。無為的種子能帶來利益，法的境界不可思議，立志追求佛道，常常不厭倦。不用心去思念心，我增長清凈的議論，不忘記菩提心，所做的一切都用來勸導幫助眾生。佈施不期望回報，守護戒律沒有執念，常常修行忍辱，不執著於人相，恒常奉行精進，身口意都寂靜無為，禪定沒有依靠，智慧達到無極的境界。開導化解眾生，不處於顛倒之中，莊嚴清凈諸佛的國土，心性沒有剛強。常常立志于佛道，對於佛法沒有捨棄，學習一切經典，所以智慧不可思議。為眾生說法，不執著于文字，修行這樣做的人，迅速成佛沒有困難。心中不思念空，不傲慢也沒有執念，沒有妄想也沒有愿求』

【English Translation】 English version: The Bodhisattva Mahasattvas possess inconceivable skillful means.

Thereupon, the World Honored One spoke in verse, saying:

'Understanding these two things, oneself and others, one should eliminate one's own suffering and heal all beings' afflictions and torments. Have compassion for all beings, encourage them to develop the Bodhi mind, contemplate all dharmas, and guide them into the one true meaning. All beings rejoice and celebrate, gathering all merits of the three times (past, present, and future), universally exhorting all to learn the virtues of all Buddhas. Completely understanding these principles, use them to give to all beings, bestowing with a sincere heart, like the wisdom of the Buddha. All aspirations made are to assist the Buddha's path, never losing the Bodhi mind, seeing all dharmas as liberated. Observing one's own mind and the path one cultivates, seeing no difference between the two, their appearances exist, understanding that the mind and the path are the same and equal. Because the Dharma is equal, everything is equal, non-dual and without anything possessed, understanding skillful means, increasing pure and virtuous dharmas. The seed of non-action brings benefit, the realm of Dharma is inconceivable, aspiring to seek the Buddha's path, always without weariness. Not using the mind to think about the mind, I increase pure discussions, not forgetting the Bodhi mind, all actions are to encourage and assist beings. Giving without expecting reward, guarding precepts without attachment, constantly practicing patience, not clinging to the notion of a person, Always diligently practicing, body, speech, and mind are still and quiet, meditation without reliance, wisdom reaching the ultimate. Enlightening and liberating beings, not dwelling in delusion, adorning and purifying the Buddha lands, the nature of the mind without rigidity. Always aspiring to the Buddha's path, not abandoning the Dharma, learning all the scriptures, therefore wisdom is inconceivable. Speaking the Dharma for beings, not clinging to words, those who cultivate in this way will quickly achieve Buddhahood without difficulty. The mind does not think of emptiness, is not arrogant and has no attachments, without thoughts and without desires.'

，　　不可稱限量。　知群黎所行，　　隨之因開化，　自在而佈施，　　說法給所乏。　有施眾生，　　不言我獲，　　不高於戒，　不忽忍辱，　　不慢精進，　　不著禪定，　而於智慧，　　無所吝惜。　　常喜佈施，　講論眾戒，　　遵修謙下，　　恒行勇猛。　雖奉禪思，　　永無所著，　　興發智慧，　而以佈施。　　在於緣覺，　　聲聞之中，　菩薩大士，　　游於此黨；　　假使處中，　有所造業，　　明眼達士，　　不樂彼行。　以能建立，　　如斯法者，　　是則名曰，　菩薩之行。　　曉了善權，　　不可思議，　所為惠施，　　至無限量。」

佛告天子：「菩薩有四事法。一切諸法以為一議，入於一味所趣同等，入於一慧平等之說。何謂為四？菩薩大士曉了法界無所破壞，解諸法空而普游至。于諸法議無所同像，平等吾我及於他人，曉了諸法悉為憺怕，是為四。

「曉了是慧所睹若此，於世俗法及度世法靡不通達，不造二觀：若罪、若福，有礙、無礙，若聞、不聞，有為、無為，於此諸法不造、不觀，不見諸法有所受者。無凡夫法、無羅漢法，無若干觀，其凡夫法不為清凈也；不察羅漢法獨解明。不舉、不下分別一議，趣憺怕門演暢講說。散一切法

【現代漢語翻譯】現代漢語譯本：不可稱量。知曉眾生的行為，順應他們的情況進行開導教化，自在地進行佈施，為缺乏的人說法。佈施給眾生，不求回報，不自視高於持戒，不輕視忍辱，不怠慢精進，不執著于禪定，而對於智慧，毫不吝嗇。經常歡喜佈施，講論各種戒律，遵循謙遜，恒常勇猛精進。即使奉行禪思，也永遠不執著于禪定本身，啓發智慧，而以佈施為要。在緣覺（Pratyekabuddha，獨自覺悟者），聲聞（Śrāvaka，聽聞佛法而悟道者）之中，菩薩（Bodhisattva，立志成佛的修行者）大士，遊行于這些群體之中；即使身處其中，有所造作，明眼的智者，也不會喜歡他們的行為。因為能夠建立，這樣的佛法，這就叫做，菩薩的修行。明白善巧方便，不可思議，所做的佈施，達到無盡。

佛告訴天子：『菩薩有四種法。一切諸法都歸於一個議題，進入一種味道，所追求的目標相同，進入一種智慧，平等地宣說。什麼是四種法？菩薩大士明白法界（Dharmadhatu，一切法的總稱）沒有什麼是可以破壞的，理解諸法皆空而普遍遊歷。對於諸法的議題沒有相同的形象，平等對待自己和他人，明白諸法都是寂靜的，這就是四種法。』

『明白這些是智慧所見到的，對於世俗的法和出世俗的法沒有不通達的，不造作二元對立的觀念：無論是罪惡還是福報，有障礙還是無障礙，聽聞還是不聽聞，有為還是無為，對於這些法不造作、不觀察，不見諸法有所接受者。沒有凡夫的法，沒有阿羅漢（Arhat，斷絕煩惱，證得解脫的聖者）的法，沒有若干種觀察，凡夫的法不是清凈的；不考察阿羅漢的法獨自解脫光明。不舉起、不放下，分別一個議題，趨向寂靜之門，演說宣揚。散佈一切法』

【English Translation】 English version: Cannot be measured. Knowing the conduct of the multitude, accordingly opening and transforming them, Freely giving alms, speaking the Dharma to those in need. Giving to sentient beings, without saying 'I will gain,' not considering oneself superior to precepts, Not neglecting patience, not being lazy in diligence, not being attached to meditation, And towards wisdom, being without stinginess. Constantly rejoicing in giving, Discussing the various precepts, following humility, constantly practicing courage. Even while practicing meditation, never being attached to it, developing wisdom, And prioritizing giving. Among the Pratyekabuddhas (solitary Buddhas), Śrāvakas (hearers), Bodhisattvas (enlightenment beings), great beings, wander in these groups; even if dwelling among them, And engaging in actions, wise individuals will not delight in their conduct. Because they can establish, such a Dharma, this is called, The practice of a Bodhisattva. Understanding skillful means, inconceivable, The alms given, reaching the limitless.

The Buddha told the Deva (celestial being): 'Bodhisattvas have four dharmas. All dharmas are considered as one topic, entering one flavor, the goals pursued are the same, entering one wisdom, equally proclaiming. What are the four? Bodhisattvas understand that the Dharmadhatu (realm of all phenomena) has nothing that can be destroyed, understanding that all dharmas are empty and universally traveling. Regarding the topics of all dharmas, there are no identical images, treating oneself and others equally, understanding that all dharmas are tranquil, these are the four dharmas.'

'Understanding these is what wisdom sees, regarding worldly dharmas and transcendent dharmas, there is nothing not understood, not creating dualistic concepts: whether it is sin or merit, obstructed or unobstructed, heard or unheard, conditioned or unconditioned, regarding these dharmas, not creating, not observing, not seeing that dharmas have a receiver. There is no dharma of ordinary beings, no dharma of Arhats (liberated beings), no several observations, the dharma of ordinary beings is not pure; not examining the dharma of Arhats, solitary liberation and brightness. Not raising, not lowering, distinguishing one topic, approaching the gate of tranquility, expounding and proclaiming. Spreading all dharmas.'

，而於諸法不見散壞；修行一忍，永無有二，以入一議普入諸法。所謂入者，無所從生。是為天子！菩薩大士得近無上正真之道，成最正覺，亦不念言：『我近若遠。』所以者何？不處一議。見異群黎，亦觀睹人與道別異。又思惟之人不可得，爾乃是道。」

於是世尊即說頌曰：

「而於法界，　　無所破壞，　　又彼法界，　無能散者。　　計如法界，　　諸人若斯，　但假有字，　　無有若干。　　了諸法空，　則致響忍，　　其內若外，　　有為無為；　觀察斯法，　　悉無所有，　　分別一議，　皆知為空。　　諸所現法，　　無所同像，　不著己身，　　及與他人。　　若不計念，　有吾我人，　　其行未曾，　　有若干想。　修于寂然，　　志在憺怕，　　普觀一切，　諸法所存。　　於一切法，　　靖默無念，　游于憺怕，　　而無所著。　　講說現在，　及度世事，　　彼則不興，　　造盡滅盡。　若福若罪，　　若聞不聞，　　不念於法，　不取音聲；　　不在有為，　　亦不無為，　常等一觀，　　不喜二事。　　不睹諸法，　有所受者，　　不得凡夫，　　及阿羅漢。　不說凡夫，　　癡穢不凈，　　此則名曰，　阿羅漢法。　　亦無所舉，　　

【現代漢語翻譯】現代漢語譯本：『並且對於一切法，不見其散失毀壞；修行唯一的忍辱，永遠沒有二相，從而進入唯一的真理，普遍地進入一切法。所謂進入，是沒有從哪裡產生。這就是天子啊！菩薩大士接近無上正真之道，成就最正覺悟，也不念想：『我接近了還是遠離了。』為什麼呢？因為不住于單一的見解。見到不同的眾生，也觀察到人和道是不同的。而且思惟之人是不可得的，這樣才是道。』

於是世尊就說了偈頌：

『對於法界，沒有什麼是可以破壞的，也沒有什麼可以使法界散失。如果像法界一樣看待，所有的人都像這樣，只不過是假借名字，沒有若干的差別。瞭解一切法都是空性，就能達到響忍（Kṣānti，忍）。其內或外，有為或無為；觀察這些法，全部都是空無所有，分別唯一的真理，都知道是空性。所有顯現的法，沒有相同的形象，不執著于自己的身體，以及他人。如果不計較念頭，有我、吾、人，那麼他的行為就不會有若干的妄想。修習寂靜，心志在於恬淡，普遍觀察一切法所存在的地方。對於一切法，靜默無念，游于恬淡，而沒有執著。講說現在，以及度化世間的事情，那麼就不會興起，造作盡滅。無論是福還是罪，無論是聽聞還是不聽聞，不念著法，不執取聲音；不在有為法中，也不在無為法中，常常平等地觀察，不喜好二元對立。不看到諸法有所接受者，不得凡夫，以及阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）。不說凡夫是愚癡污穢不乾淨的，這就可以叫做阿羅漢的法。也沒有什麼可以舉揚的，』

【English Translation】 English version: 『Furthermore, regarding all dharmas, they do not see their dissipation or destruction; cultivating a single forbearance (Kṣānti), there is never duality, thereby entering the one truth and universally entering all dharmas. What is called entering is without arising from anywhere. This is it, son of the gods! A Bodhisattva-Mahasattva (great being) who approaches the unsurpassed, right, and true path, and attains the most perfect enlightenment, does not even think: 『Am I near or far?』 Why? Because they do not dwell in a single view. Seeing different beings, they also observe that people and the path are different. Moreover, the one who contemplates is unattainable; only then is it the path.』

Thereupon, the World-Honored One spoke in verse, saying:

『Regarding the Dharma-realm (Dharmadhatu), there is nothing that can be destroyed, nor can the Dharma-realm be scattered. If one regards all people as being like the Dharma-realm, they are merely provisional names, without any differences. Understanding that all dharmas are empty, one attains the echo-like forbearance (Kṣānti). Whether internal or external, conditioned (with outflows) or unconditioned (without outflows); observing these dharmas, all are without substance, discerning the one truth, knowing all to be empty. All manifested dharmas have no identical form, not clinging to one's own body, nor to others. If there is no calculation of thoughts, having 『I』, 『mine』, or 『person』, then their conduct will never have various deluded thoughts. Cultivating stillness, with the mind set on tranquility, universally observing all places where dharmas exist. Regarding all dharmas, being silent and without thought, wandering in tranquility, without attachment. Speaking of the present, and delivering worldly affairs, then they will not arise, creating cessation and extinction. Whether it be merit or demerit, whether hearing or not hearing, not thinking of the Dharma, not grasping at sounds; not in the conditioned, nor in the unconditioned, always equally observing, not delighting in duality. Not seeing that dharmas have a receiver, not attaining an ordinary person, nor an Arhat (one who has extinguished all afflictions and entered Nirvana). Not saying that an ordinary person is ignorant, defiled, and impure; this is what is called the Dharma of an Arhat. Also, there is nothing to exalt,』

不有所下，　分別一議，　　而悉寂然。　　曉了諸法，　皆無所壞，　　亦不毀散，　　一切法界。　不謂忍別，　　與空異耶？　　普知諸法，　一切悉空；　　不著于空，　　無倚了忍，　以入一議，　　悉了一切。　　此無所起，　其本清凈，　　如是行者，　　疾成佛道。　速得親近，　　無量正覺，　　不計有身，　不念道心。　　一切諸法，　　吾我及彼，　悉無所著，　　得平等覺。」

佛告天子：「菩薩有四事法，奉深禁戒行無放逸。何謂為四？菩薩大士而自念言：『何謂禁戒？』則順觀察思惟其議。若身行善、口言至誠、心念柔順，是為禁戒。又復念言：『何謂身善？何謂言誠？何謂心柔？』不犯身事，而不殺生、盜竊、淫妷，是身行善；口不說非，妄語、兩舌、惡口、讒言，是口言誠；心不念非，念余瞋恚、邪見之事，是心念柔。彼諦觀察而自念言：『假使不犯身、口、心者，不可分別其處所在青、黃、赤、白、紫、紅之色，計于眼者不分別識；耳、鼻、口、心亦復如是，不分別識。所以者何？彼亦不生亦無生者，亦無起者亦無不起。設不有生、無所生者，亦不有起；無所起者，則不堪任分別識法。』又更念言：『爾時察之則無所有。亦無有戒則無所行；已無所行則

【現代漢語翻譯】現代漢語譯本不執著于任何事物，分別思量各種觀點，卻又完全寂靜。通曉所有諸法，皆不會被破壞，也不會毀壞消散，一切法界。不認為忍辱與差別，與空性是不同的。普遍知曉所有諸法，一切皆是空性；不執著于空性，不依賴於忍辱，以進入唯一的真理，完全瞭解一切。此真理無所生起，其本性清凈，像這樣修行的人，迅速成就佛道。迅速得以親近，無量正覺（Anuttara-samyak-sambodhi，無上正等正覺），不執著于有身體，不執著于道心。對於一切諸法，我、自我以及他人，都不執著，獲得平等覺悟。"

佛告訴天子（Devaputra，天神之子）：「菩薩有四種法，奉行深刻的禁戒，修行不放逸。什麼是四種法？菩薩大士這樣思念：『什麼是禁戒？』然後順著觀察，思維其中的道理。如果身行善事、口說真誠之語、心念柔和順從，這就是禁戒。又思念：『什麼是身善？什麼是言誠？什麼是心柔？』不犯身業，不殺生、不偷盜、不邪淫，這是身行善；口不說虛妄之語、不兩舌、不惡口、不讒言，這是口說真誠之語；心不念邪惡之事，不念嗔恚、邪見之事，這是心念柔和。他們仔細觀察，然後這樣思念：『即使不犯身、口、意，也不可分別其處所在的青、黃、赤、白、紫、紅之色，計于眼者不分別識；耳、鼻、口、心也是這樣，不分別識。為什麼呢？因為它們不生，也沒有能生者，也沒有起，也沒有不起。假設沒有生、沒有所生，也沒有起；沒有所起，那麼就不堪任分別識法。』又進一步思念：『那時觀察它，則一無所有。也沒有戒，也就沒有所行；已經沒有所行，那麼就』

【English Translation】 English version Without anything to descend upon, Separately discussing one view, And completely silent. Understanding all dharmas (phenomena), All are indestructible, And not destroyed or scattered, The entire dharma-realm (universe). Not considering forbearance and distinction, Are different from emptiness? Universally knowing all dharmas, Everything is emptiness; Not attached to emptiness, Without relying on forbearance, To enter into one truth, Completely understanding everything. This is without arising, Its essence is pure, Those who practice in this way, Quickly attain Buddhahood. Quickly attain nearness to, Immeasurable perfect enlightenment (Anuttara-samyak-sambodhi), Not clinging to having a body, Not clinging to the mind of the path. All dharmas, I, self, and others, Are without any attachment, Attaining equal enlightenment."

The Buddha told the Devaputra (heavenly being): 'Bodhisattvas have four dharmas, upholding deep precepts and practicing without negligence. What are the four? A Bodhisattva Mahasattva thinks to himself: 'What are precepts?' Then he follows observation and contemplates their meaning. If the body performs good deeds, the mouth speaks truthfully, and the mind is gentle and compliant, these are precepts. Again, he thinks: 'What is bodily goodness? What is truthful speech? What is mental gentleness?' Not violating bodily actions, not killing, stealing, or engaging in sexual misconduct, this is bodily goodness; the mouth does not speak falsehoods, divisive speech, harsh words, or slander, this is truthful speech; the mind does not think of evil, not thinking of anger, hatred, or wrong views, this is mental gentleness. They carefully observe and then think: 'Even if one does not violate body, speech, and mind, one cannot distinguish the colors of blue, yellow, red, white, purple, and crimson in their location; those who rely on the eye do not distinguish consciousness; the ear, nose, mouth, and mind are also like this, not distinguishing consciousness. Why? Because they do not arise, nor is there one who can arise, nor is there arising, nor is there non-arising. Suppose there is no arising, no that which is arisen, then there is no arising; without that which is arisen, then it is not capable of distinguishing consciousness of dharmas.' Again, he further thinks: 'At that time, observing it, there is nothing at all. There are no precepts, then there is nothing to practice; having nothing to practice, then'

不可知；已不可知，不當于彼有所倚著，造此行已則無所見。』當爾之時不見有戒；已不見戒，勸彼戒者亦無所見。是為天子！菩薩大士奉深禁戒。

「複次，天子！若有菩薩曉不貪身，不處見身亦不睹見修于持戒，亦不犯禁亦無所著。

「複次，天子！菩薩大士入深法藏在所護禁，威儀禮節，行步進止安詳順教，是曰為戒。不自見己之所興行，不見他人之過咎，是故名曰深妙之戒。

「複次，天子！菩薩不犯于戒，亦不毀戒又不弄戒。其反己者則以反戒；若不反己則不反戒，以不反戒則無所犯。已不犯戒則不弄戒，便無所度。所以不弄、不度戒者，了一切法悉度脫故。以度脫者則無有我，亦不無我。既無有人，何所度者？是為四。」

於是世尊即說頌曰：

「其身清凈，　　言無誤失，　　心念鮮明，　行無瑕穢，　　而常自護，　　謹慎於行，　彼菩薩者，　　乃謂奉戒。　　將順奉行，　於斯十善，　　聰明菩薩，　　若能護此，　則身口意，　　無所犯負，　　斯能名曰，　奉明達戒。　　其無所造，　　不起無生，　彼無形色，　　無有處所，　　已無像貌，　則無所住，　　便不可得，　　何所歸趣？　戒不有造，　　常如無為，　　則不可以，　眼觀察

【現代漢語翻譯】現代漢語譯本『不可知；已經不可知，不應當在那裡有所倚靠，造作這樣的行為后就什麼也看不見。』當那個時候看不見有戒律；已經看不見戒律，勸導別人持戒的人也什麼都看不見。這就是天子啊！菩薩大士奉行深刻的禁戒。

『再者，天子！如果有菩薩明白不貪戀自身，不執著于看待自身，也不執著于看待修行持戒，既不違犯禁戒也沒有任何執著。

『再者，天子！菩薩大士進入深刻的法藏，守護所受持的禁戒，威儀禮節，行走進退都安詳順從教導，這叫做戒律。不執著于看待自己所做的事情，也不去看別人的過失，因此叫做深妙的戒律。

『再者，天子！菩薩不違犯戒律，也不毀壞戒律，也不戲弄戒律。反觀自己的人就以反觀戒律；如果不反觀自己就不反觀戒律，以不反觀戒律就沒有違犯。已經不違犯戒律就不戲弄戒律，便沒有什麼可以度脫的。之所以不戲弄、不度脫戒律，是因為明瞭一切法都已度脫的緣故。因為已經度脫就沒有我，也不沒有我。既然沒有人，要度脫什麼呢？這就是第四點。』

於是世尊就說了頌語：

『他的身清凈，言語沒有錯誤，心念鮮明，行為沒有瑕疵，而且常常自我守護，謹慎於行為，這樣的菩薩，才叫做奉行戒律。順從奉行，這十善業，聰明的菩薩，如果能夠守護這些，那麼身口意，就沒有違犯過失，這才能叫做，奉行明達的戒律。他沒有什麼造作，不起無生，他沒有形色，沒有處所，已經沒有像貌，就沒有什麼可住，便不可得，要歸向哪裡？戒律不是有造作的，常常如無為一樣，那麼就不可以，用眼睛觀察』

【English Translation】 English version 『Unknowable; already unknowable, one should not rely on that, having created this action, one sees nothing.』 At that time, one does not see any precepts; having not seen the precepts, one who advises others to keep the precepts also sees nothing. This is, O son of heaven! A Bodhisattva Mahasattva upholds profound prohibitions.

『Furthermore, O son of heaven! If a Bodhisattva understands not to be greedy for the body, not to dwell on seeing the body, nor to fixate on seeing the practice of upholding precepts, neither violates prohibitions nor has any attachments.

『Furthermore, O son of heaven! A Bodhisattva Mahasattva enters the profound Dharma treasury, guarding the prohibitions they have undertaken, with dignified conduct and proper etiquette, walking and standing with composure and in accordance with the teachings, this is called precepts. Not fixating on seeing one's own actions, nor looking at the faults of others, therefore it is called profound and wonderful precepts.

『Furthermore, O son of heaven! A Bodhisattva does not violate precepts, nor destroy precepts, nor make light of precepts. One who reflects on oneself reflects on precepts; if one does not reflect on oneself, one does not reflect on precepts, and by not reflecting on precepts, there is no violation. Having not violated precepts, one does not make light of precepts, and then there is nothing to be liberated from. The reason for not making light of or liberating from precepts is that one understands that all dharmas are already liberated. Because one is already liberated, there is no self, nor is there no self. Since there is no person, what is there to liberate? This is the fourth point.』

Then the World Honored One spoke in verse:

『His body is pure, His words are without error, His mind is clear, His actions are without blemish, And he constantly protects himself, Cautious in his actions, That Bodhisattva, Is said to uphold precepts. Complying and practicing, These ten wholesome deeds, A wise Bodhisattva, If able to guard these, Then body, speech, and mind, Have no violations or faults, This can be called, Upholding clear and understanding precepts. He has nothing created, No arising, no birth, He has no form or color, No place or location, Already without image or appearance, Then there is nothing to dwell on, Then it is unattainable, Where to return? Precepts are not created, Always like non-action, Then it cannot be, Observed with the eye』

之；　　耳無所聞，　　無鼻無舌，　身不可別，　　及心所念。　　設不分別，　於六根者，　　則達諸趣，　　無所依倚。　設如是觀，　　乃清凈戒，　　未曾逮戒，　有所立處。　　彼無有戒，　　無意無正，　護于禁戒，　　無吾我想。　　將養于禁，　亦無戒想，　　修深要戒，　　志得自在。　以能分別，　　所見身者，　　即不墮落，　六十二疑。　　其無所見，　　不睹處所，　雖奉禁戒，　　不自憍恣。　　則能順入，　深妙法藏，　　所行禮節，　　為不妄想。　善修安詳，　　將順謹慎，　　其禁戒者，　無有異著。　　不倚吾我，　　亦不依戒，　已無吾我，　　則無禁戒。　　不念己身，　及與禁戒，　　如是乃謂，　　為法器耳。　無吾我者，　　不依倚戒，　　不計身者，　不想念法。　　無身見者，　　無有戒心；　不犯戒者，　　無有脫禁。　　亦不建立，　于禁戒中，　　不計有身，　　則無戒想。　深妙之戒，　　謂無所犯，　　假使勇猛，　奉戒如是，　　彼則未曾，　　有所毀犯。　如是戒者，　　聖賢所嘆，　　於一切法，　而無所著。　　愚騃之夫，　　住吾我想，　將護禁戒，　　言我畏慎。　　則失戒寶，

【現代漢語翻譯】現代漢語譯本：沒有耳朵聽聞，沒有鼻子和舌頭，身體無法區分，以及心中所念。假設不分別，對於六根（眼、耳、鼻、舌、身、意）來說，就能通達諸趣（六道輪迴），無所依賴。假設這樣觀察，才是清凈的戒律，未曾執著于戒律，沒有設立之處。他沒有戒律，沒有意念和正念，守護于禁戒，沒有我執和我想。將養于禁戒，也沒有戒律的想法，修習深奧重要的戒律，心志得以自在。因為能夠分別所見之身，就不會墮落於六十二疑（各種錯誤的見解）。如果無所見，不觀察處所，即使奉行禁戒，也不會自我驕傲放縱。就能順利進入深妙的法藏，所行禮節，不會是虛妄的想像。善於修習安詳，順從謹慎，他的禁戒，沒有其他的執著。不依賴於我執，也不依賴於戒律，已經沒有我執，就沒有禁戒。不念及自身，以及禁戒，這樣才可稱為法器。沒有我執的人，不依賴戒律，不執著于身體的人，不想念法。沒有身見的人，沒有戒律之心；不犯戒的人，沒有脫離禁戒。也不建立在禁戒之中，不執著于有身，就沒有戒律的想法。深妙的戒律，是指沒有違犯，即使勇猛精進，奉行戒律如此，他也不曾有所毀犯。這樣的戒律，是聖賢所讚歎的，對於一切法，而沒有執著。愚蠢的人，住在我的想法中，守護禁戒，說我畏懼謹慎。就會失去戒律的珍寶。

【English Translation】 English version: Without ears to hear, without nose and tongue, The body cannot be distinguished, as well as the thoughts in the mind. Suppose there is no discrimination, regarding the six roots (eye, ear, nose, tongue, body, mind), Then one can reach all destinies (the six realms of reincarnation), without any reliance. Suppose one observes in this way, then that is pure precepts, never clinging to precepts, Without any established place. He has no precepts, no intention and no right mindfulness, Guarding the prohibitions, without ego and self-perception. Nurturing the prohibitions, also without the thought of precepts, Cultivating profound and essential precepts, the mind attains freedom. Because one can distinguish the seen body, one will not fall into the sixty-two doubts (various wrong views). If there is nothing seen, not observing the place, Even if observing the prohibitions, one will not be arrogant and indulgent. Then one can smoothly enter the profound and wonderful Dharma treasury, the rituals performed will not be false imaginations. Skillfully cultivating peace and tranquility, complying with caution, his prohibitions, Have no other attachments. Not relying on ego, nor relying on precepts, Having no ego, then there are no prohibitions. Not thinking of oneself, And the precepts, only then can it be called a vessel of Dharma. One without ego, does not rely on precepts, one who does not cling to the body, Does not think of the Dharma. One without body view, has no mind of precepts; One who does not violate precepts, has no release from prohibitions. Nor establishing in the precepts, Not clinging to having a body, then there is no thought of precepts. Profound and wonderful precepts, mean no violation, even if courageous and diligent, Observing the precepts in this way, he has never violated anything. Such precepts are praised by the wise and virtuous, regarding all Dharmas, Without any attachment. Foolish people, dwell in the thought of ego, Guarding the prohibitions, saying 'I am fearful and cautious.' Then they will lose the treasure of precepts.

永無有餘，　　便不度脫，　　三界之患。　假使有人，　　除諸見網，　　則不見彼，　違失禁戒。　　其人心計，　　無有吾我，　順奉禁戒，　　不墮疑見，　　便不恐懼，　墮于惡趣。　　若使分別，　　禁戒如是，　則不睹見，　　犯禁戒者。　　不察吾我，　不見三世，　　況當觀察，　　犯戒毀禁。」

月氏天子白佛言：「得未曾有，天中天！諸佛世尊道法微妙，無上正真甚深難及。菩薩所作第一巍巍，乃能奉修如此之法，而無所住亦無所修，除去一切諸所妄想，離吾我念。行無數劫而不墮落聲聞、緣覺，而不中道違失道意，具足佛法入不缺漏。云何菩薩奉行何法修微妙典，于真本際而不取證？」

世尊告曰：「天子聽之！菩薩有四事行深妙法，于真本際而不取證。何謂為四？菩薩大士堅固志願、建立要行、具一切智，奉修精進而不怯弱，不住立者不捨眾生，于大哀不斷教，善權方便勸眾德本。是為四行深妙法，于真本際而不取證。」

於是世尊即說頌曰：

「其明智者，　　志願堅強，　　未曾違失，　往古所曉。　　為一切智，　　精修慇勤，　終不處於，　　興廢異乘。　　奉行精進，　常無放逸，　　敢所遵修，　　心不怯弱，　亦不捐舍，　　

【現代漢語翻譯】現代漢語譯本永無止境，便無法脫離三界之苦。假使有人，能夠去除各種見解的羅網，就不會看到那些違背禁戒的人。那人的心中，沒有『我』和『我的』概念，能夠遵守禁戒，不陷入懷疑的見解，便不會恐懼，墮入惡趣。如果能夠分辨禁戒的真諦，就不會看到違犯禁戒的人。不執著于『我』和『我的』概念，就不會觀察過去、現在、未來三世，更何況去觀察違犯禁戒的行為呢？』月氏天子（Yuezhi prince）對佛說：『真是前所未有啊，天中天（the highest among gods）！諸佛世尊（all Buddhas, the World Honored Ones）的道法微妙，無上正真，深奧難及。菩薩（Bodhisattva）所做的事業最為偉大，能夠奉行如此的法，卻不執著于任何事物，也不執著于修行，除去一切虛妄的念頭，遠離『我』和『我的』概念。經歷無數劫而不墮落於聲聞（Śrāvaka）、緣覺（Pratyekabuddha）的境界，不在中途違背或失去修道的意願，具足佛法，沒有絲毫缺失。請問菩薩奉行什麼法，修習微妙的經典，才能在真如本際（true reality）中不證得涅槃呢？』世尊（the World-Honored One）告訴月氏天子（Yuezhi prince）說：『天子（prince），仔細聽著！菩薩（Bodhisattva）有四種行為，能夠深入微妙的法，在真如本際（true reality）中不證得涅槃。這四種行為是什麼呢？菩薩摩訶薩（Bodhisattva-Mahāsattva）堅定志願，建立重要的修行，具備一切智慧，奉行精進而不怯懦，不執著于自身成就而不捨棄眾生，對於偉大的慈悲之心永不間斷，以善巧方便勸導眾生積累功德。這就是四種能夠深入微妙的法，在真如本際（true reality）中不證得涅槃。』於是世尊（the World-Honored One）就說了偈頌：『那些明智的人，志願堅定而強大，從未違背過去所領悟的真理。爲了獲得一切智慧，精進修行，從不處於興盛或衰敗的異端邪說之中。奉行精進，常常不放逸，勇敢地遵循修行，內心不怯懦，也不捨棄眾生。』

【English Translation】 English version There is never an end, so one cannot escape the suffering of the Three Realms (the realm of desire, the realm of form, and the realm of formlessness). If someone can remove the nets of views, they will not see those who violate precepts. In that person's mind, there is no concept of 'I' or 'mine,' and they can observe the precepts without falling into doubtful views, so they will not fear falling into evil destinies. If one can discern the true essence of precepts, one will not see those who violate them. Without clinging to the concept of 'I' or 'mine,' one will not observe the past, present, and future, let alone observe the violation of precepts.』 The Yuezhi prince (Yuezhi prince) said to the Buddha (Buddha): 'It is unprecedented, the highest among gods (the highest among gods)! The Dharma of all Buddhas, the World Honored Ones (all Buddhas, the World Honored Ones) is subtle, supreme, true, and profoundly difficult to reach. The deeds of a Bodhisattva (Bodhisattva) are the greatest, capable of upholding such Dharma without clinging to anything, nor clinging to practice, removing all deluded thoughts, and being free from the concept of 'I' and 'mine.' Passing through countless kalpas without falling into the realm of Śrāvakas (Śrāvaka) or Pratyekabuddhas (Pratyekabuddha), without abandoning or losing the intention to cultivate the path midway, fully possessing the Buddha Dharma without any deficiency. How does a Bodhisattva uphold what Dharma, cultivate subtle scriptures, so that they do not attain Nirvana in the true reality (true reality)?' The World-Honored One (the World-Honored One) told the Yuezhi prince (Yuezhi prince): 'Prince (prince), listen carefully! A Bodhisattva (Bodhisattva) has four practices that can deeply enter the subtle Dharma, without attaining Nirvana in the true reality (true reality). What are these four? A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) firmly establishes their vows, establishes important practices, possesses all wisdom, upholds diligence without being timid, does not cling to their own achievements and does not abandon sentient beings, and never ceases their great compassion, using skillful means to encourage sentient beings to accumulate merit. These are the four practices that can deeply enter the subtle Dharma, without attaining Nirvana in the true reality (true reality).' Then the World-Honored One (the World-Honored One) spoke the following verse: 'Those who are wise, their vows are firm and strong, never deviating from the truth they have understood in the past. In order to attain all wisdom, they diligently cultivate, never dwelling in heretical doctrines of prosperity or decline. Upholding diligence, always without negligence, bravely following the practice, their hearts are not timid, nor do they abandon sentient beings.'

一切眾生。　　而普等心，　群萌之類，　　常加愍哀，　　普世群黎。　能忍勤苦，　　意不轉移，　　志不欲令，　道教斷絕。　　猶如有人，　　積無數寶，　而善覺了，　　善權方便，　　勸一切德，　行無厭足。　　游趣最要，　　懷于愍哀，　不于中間，　　滅盡諸漏。　　其有稟授，　於此經典，　　其菩薩者，　　名曰勇猛。　而常奉修，　　深妙之法，　　彼則未曾，　倚著本際。」

月氏天子復白佛言：「何謂菩薩奉行深要？」

佛告天子：「於是菩薩未曾破壞凡夫之法，而普成就於佛道議。亦不謗毀凡夫之法；亦不睹見佛法長益；亦不遠離於凡夫法；亦不求慕。欲得佛道不興斯行，凡夫法異，佛道異乎？亦不念言：『凡夫之法瑕穢、卑賤。佛之道法為微妙乎？』不作斯行，凡夫之法則為斯漏，佛之道法無穿漏乎？又復念言：『凡夫之法及與佛法，二者俱法虛無寂寞，但假號耳！思想致穢。』凡夫之法亦無成就；諸佛之法亦無具足。凡夫之法而無有實，亦無自然；諸佛之法悉無有實，亦無自然。若欲理者，凡夫之法而無所知，亦不無知，不生、無生。若觀察者推其本末，若以空慧、無相之慧、無愿之慧，智慧明省是為佛法。不可別知佛法所處，觀此本末彼悉則空

【現代漢語翻譯】現代漢語譯本（菩薩）對於一切眾生，都懷著平等之心；對於各類生命，常常加以憐憫和關愛，普及到世間所有民眾。能夠忍受勤勞和辛苦，意志堅定不轉移，立志不讓佛陀的教誨斷絕。就像有人，積累了無數的珍寶，並且非常明白事理，善於運用權宜之計，勸導一切人行善積德，永不滿足。遊歷于最重要的地方，心中懷著憐憫和慈悲，不在修行的過程中，滅盡所有的煩惱。那些接受並學習這部經典的人，這些菩薩，名字叫做勇猛。他們經常奉行和修習，深奧微妙的佛法，他們從來不執著于根本的邊際。

月氏（Yuèzhī，古代西域國名）天子再次稟告佛陀說：『什麼是菩薩奉行深奧重要的法門？』

佛陀告訴天子：『這些菩薩從來不破壞凡夫俗子的法則，而是普遍成就佛道的理論。也不誹謗和詆譭凡夫俗子的法則；也不認為佛法增長而凡夫俗法衰減；也不遠離凡夫俗子的法則；也不去追求和羨慕。想要獲得佛道卻不實行這些行為，難道凡夫俗子的法則和佛道是不同的嗎？也不認為：『凡夫俗子的法則是污穢和卑賤的，佛的道法是微妙的嗎？』不這樣認為，難道凡夫俗子的法則就是有漏洞的，佛的道法就沒有漏洞嗎？又認為：『凡夫俗子的法則和佛法，兩者都是空虛寂靜的，只是假借名號而已！思想導致污穢。』凡夫俗子的法則沒有成就；諸佛的法則也沒有完全具備。凡夫俗子的法則沒有真實，也沒有自然；諸佛的法則都沒有真實，也沒有自然。如果想要探究真理，凡夫俗子的法則既不是無所不知，也不是一無所知，不生，也無生。如果觀察者推究它的本末，如果用空慧（kōng huì，領悟一切皆空的智慧）、無相之慧（wú xiàng zhī huì，不執著于任何表象的智慧）、無愿之慧（wú yuàn zhī huì，不追求任何慾望的智慧），智慧明瞭省察，這就是佛法。不能夠特別知道佛法所處的地方，觀察這個本末，它們全部都是空性的。'

【English Translation】 English version Towards all sentient beings, (Bodhisattvas) maintain an equal mind; towards all kinds of living creatures, they constantly add compassion and care, extending to all people in the world. They are able to endure diligence and hardship, their will is firm and unwavering, and they are determined not to let the Buddha's teachings be cut off. It is like someone who has accumulated countless treasures, and is very knowledgeable, skilled in using expedient means, persuading everyone to do good deeds and accumulate merit, never being satisfied. They travel to the most important places, with compassion and mercy in their hearts, not extinguishing all afflictions in the process of cultivation. Those who receive and study this scripture, these Bodhisattvas, are named 'Courageous'. They constantly practice and cultivate the profound and subtle Dharma, and they never cling to the fundamental boundaries.

The Yuezhi (Yuèzhī, an ancient kingdom in the Western Regions) prince again reported to the Buddha: 'What is the profound and important Dharma that Bodhisattvas practice?'

The Buddha told the prince: 'These Bodhisattvas never destroy the laws of ordinary people, but universally accomplish the theories of the Buddha's path. They also do not slander or denigrate the laws of ordinary people; nor do they think that the Buddha's Dharma increases while the laws of ordinary people decline; nor do they stay away from the laws of ordinary people; nor do they seek or admire. If you want to attain the Buddha's path but do not practice these actions, are the laws of ordinary people and the Buddha's path different? Nor do they think: 'The laws of ordinary people are defiled and lowly, and the Buddha's Dharma is subtle?' If they do not think this way, are the laws of ordinary people flawed, and the Buddha's Dharma without flaws? They also think: 'The laws of ordinary people and the Buddha's Dharma are both empty and silent, just borrowed names! Thoughts lead to defilement.' The laws of ordinary people have no accomplishment; the laws of all Buddhas are not fully equipped. The laws of ordinary people have no reality, nor are they natural; the laws of all Buddhas have no reality, nor are they natural. If you want to explore the truth, the laws of ordinary people are neither omniscient nor ignorant, neither born nor unborn. If the observer investigates its origin and end, if they use the wisdom of emptiness (kōng huì, wisdom that understands that everything is empty), the wisdom of no form (wú xiàng zhī huì, wisdom that does not cling to any appearance), the wisdom of no desire (wú yuàn zhī huì, wisdom that does not pursue any desires), wisdom clearly understands and examines, this is the Buddha's Dharma. It is impossible to specifically know where the Buddha's Dharma is located, observe this origin and end, they are all empty.'

；空不見空，亦無所知亦無所觀，悉為本凈，無明故起。

「是以，天子！法者無法，諸法自然住立，諸法憺怕。其憺怕法則無有二；其無二者則無凡夫，亦無聲聞亦無緣覺，平等佛道，亦無所教深妙之行為菩薩行。菩薩深修分別正教，無有一法非佛法也。所以者何？其言法者，習俗為法，無習俗言；有所言者則無所得；其無所得則無所興；以無所興則無形教，一切諸法悉無形像。假使諸法無有限數，不離佛法。

「是故，天子！當作斯觀：一切諸法悉為佛法，無有想行。其念想行，尋即興、廢二事之識。是等之類，以識為行；佛法無漏，亦復于彼而不想求，于彼生起聲聞之行。其解了者，法界無塵亦無寂然。假使於法而不受法，則無有法。其塵勞法及寂然法，豈可獲到塵勞、寂然乎？欲作斯求終不可得。

「如是，天子！假使菩薩曉瞭如是，則為名曰深妙之行。其于諸法及與佛法無所見者，以無所見則為離見；其所見者為無所見。假使菩薩如是觀者，魔及官屬不能得便、莫能勝也。」

佛升忉利天為母說法經卷上大正藏第 17 冊 No. 0815 佛升忉利天為母說法經

佛升忉利天為母說法經卷中

西晉月氏三藏竺法護譯

月氏天子便白佛言：「唯然，世

【現代漢語翻譯】現代漢語譯本：空性之中不見空性，也沒有任何認知或觀察，一切都是本自清凈的，因為無明才生起種種現象。

『因此，天子！法（Dharma）的本質是無法，一切諸法自然安住，一切諸法寂靜。這種寂靜的法則是沒有二元的；沒有二元，就沒有凡夫，也沒有聲聞（Śrāvaka，聽聞佛法而證悟者），也沒有緣覺（Pratyekabuddha，獨自證悟者），只有平等的佛道（Buddha-mārga），也沒有任何需要教導的深妙行為，即菩薩行（Bodhisattva-caryā）。菩薩深入修習分別正教，沒有一法不是佛法。為什麼呢？因為所謂的法，是習俗上的說法，沒有習俗就沒有法；有所言說，就沒有所得；沒有所得，就沒有興起；沒有興起，就沒有形相教導，一切諸法都沒有形像。即使諸法沒有限數，也不離佛法。

『所以，天子！應當這樣觀想：一切諸法都是佛法，沒有想念和行為。那些念想和行為，隨即興起和廢除二元對立的意識。這些等等，以意識為行為；佛法沒有遺漏，也不在那裡想求，在那裡生起聲聞的行為。那些瞭解的人，法界（Dharmadhātu）沒有塵垢也沒有寂靜。即使對於法而不執著於法，就沒有法。那些塵勞法和寂然法，怎麼可能獲得塵勞和寂然呢？想要這樣尋求，終究不可得。

『就像這樣，天子！即使菩薩曉了這些，就被稱為深妙的行為。那些對於諸法以及佛法沒有所見的人，因為沒有所見就是離見；那些有所見的人就是沒有所見。即使菩薩這樣觀想，魔（Māra）及其眷屬也不能得便，不能戰勝。』

佛升忉利天為母說法經卷上大正藏第 17 冊 No. 0815 佛升忉利天為母說法經

佛升忉利天為母說法經卷中

西晉月氏三藏竺法護譯

月氏天子便對佛說：『是的，世尊！』

【English Translation】 English version: Emptiness is not seen in emptiness, nor is there any knowing or observing. All is originally pure, arising from ignorance (avidyā).

'Therefore, O son of heaven! The nature of Dharma (法) is no-Dharma; all dharmas naturally abide, all dharmas are tranquil. This tranquil Dharma has no duality; without duality, there is neither ordinary person, nor Śrāvaka (聲聞, one who attains enlightenment by hearing the Dharma), nor Pratyekabuddha (緣覺, one who attains enlightenment independently), only the equal Buddha-mārga (佛道, path of the Buddha), nor any profound conduct to be taught, which is the Bodhisattva-caryā (菩薩行, practice of a Bodhisattva). Bodhisattvas deeply cultivate and distinguish the correct teachings, and there is no dharma that is not the Buddha-dharma. Why? Because what is called dharma is a conventional term; without convention, there is no dharma; with something said, there is nothing obtained; without obtaining, there is no arising; without arising, there is no form of teaching, and all dharmas have no form. Even if dharmas are limitless, they are not separate from the Buddha-dharma.'

'Therefore, O son of heaven! You should contemplate thus: all dharmas are Buddha-dharma, without thought or action. Those thoughts and actions immediately give rise to the consciousness of duality, arising and ceasing. These kinds of things take consciousness as action; the Buddha-dharma is without leakage, and one should not seek it there, nor give rise to Śrāvaka practices there. Those who understand, the Dharmadhātu (法界, realm of Dharma) has neither dust nor tranquility. Even if one does not grasp at the Dharma, there is no Dharma. How can one obtain defilement or tranquility from defilement and tranquility? Seeking in this way will ultimately be unattainable.'

'Thus, O son of heaven! If a Bodhisattva understands in this way, it is called profound practice. Those who have no view of dharmas and the Buddha-dharma, because they have no view, are free from views; those who have views have no views. If a Bodhisattva contemplates in this way, Māra (魔, demon) and his retinue cannot take advantage and cannot overcome him.'

Sūtra of the Buddha Ascending to the Trayastrimsa Heaven to Preach the Dharma for His Mother, Scroll 1 Taisho Tripitaka Volume 17, No. 0815, Sūtra of the Buddha Ascending to the Trayastrimsa Heaven to Preach the Dharma for His Mother

Sūtra of the Buddha Ascending to the Trayastrimsa Heaven to Preach the Dharma for His Mother, Scroll 2

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

The son of heaven of the Yuezhi then said to the Buddha: 'Yes, World Honored One!'

尊！至未曾有。菩薩大士所行難及，如是像類觀察諸法，志於所趣終始、沒生、坐起、語言亦無想念。」

佛言：「譬如，天子！幻師所化來往周旋，坐起經行而出言教，彼無想念。如是，天子！其有曉了諸法如幻，普現五趣不有所生，彼則無想。其菩薩者，不念于生亦無所起，用本願故，有所建立現有所生。」

天子復問：「如尊所教而言：『菩薩不念所生亦不往生。』云何大聖如來至真，愍哀垂念所生之親，上忉利天一時三月，如來不為從王后摩耶而由生乎？」

佛告天子：「菩薩不從王后摩耶所生，常應如法。」

天子又問：「如來至真！云何生乎？」

佛言：「天子！如來則從智慧度無極生。設人觀察推其本末，過去、當來、現在諸佛，誰為母者？則當了之，智慧度無極是其母也！所以者何？天子！其三十二大人相，非從摩耶而所生。學大智慧真諦之誼，乃能致此，自然成就如來之身。其十力者，不從王后摩耶而生。本時奉行智度無極，得十種力；四無所畏、十八不共諸佛之法，亦復不從王后摩耶而生。大慈大悲，無見頂及不虛見，佛眼、佛慧、佛之辯才，知人心念所從來生，神足、善權如是比類不可限量，皆因智慧所度無極。所以如來名曰為佛，斯諸功德悉為不從王后摩耶

【現代漢語翻譯】現代漢語譯本：『尊者！真是前所未有。菩薩大士的修行境界難以企及，像這樣觀察諸法，專注于所趣的終始、沒生、坐起、語言，心中也沒有任何想念。』佛說：『譬如，天子！幻術師所變化出來的人，來來往往，周旋活動，坐起行走，並且能說出言語教誨，但他本身並沒有任何想念。像這樣，天子！如果有人能夠明瞭諸法如幻，普遍顯現在五道之中，卻不執著于任何一處的出生，那麼他心中就沒有想念。那些菩薩，不執著于出生，也沒有任何生起的念頭，因為本願的緣故，有所建立，示現有所出生。』天子又問：『如您所教導的，說「菩薩不執著于出生，也不前往出生之處。」那麼，偉大的聖者如來至真，慈悲憐憫所出生的親人，上升到忉利天（Trayastrimsa，欲界六天之一）一時三個月，如來難道不是從王后摩耶（Queen Maya，釋迦牟尼佛的生母）而出生嗎？』佛告訴天子：『菩薩不是從王后摩耶所生，而是常應於法理。』天子又問：『如來至真！是如何出生的呢？』佛說：『天子！如來是從智慧度無極（Prajnaparamita，般若波羅蜜多）而生的。如果有人觀察推究其本末，過去、未來、現在諸佛，誰是他們的母親呢？那麼應當明白，智慧度無極就是他們的母親！為什麼這麼說呢？天子！那三十二大丈夫相，不是從摩耶所生的。學習大智慧真諦的意義，才能達到這種境界，自然成就如來的身軀。那十力（Ten Powers of a Buddha），不是從王后摩耶而生。根本在於奉行智度無極，才能得到十種力量；四無所畏（Four Fearlessnesses）、十八不共諸佛之法（Eighteen Unshared Qualities of a Buddha），也不是從王后摩耶而生。大慈大悲，無見頂相（Usnisa，頂髻），以及不虛妄的見解，佛眼、佛慧、佛的辯才，知道人心念從何處生起，神足、善巧方便等等，這些都不可勝數，都是因為智慧度無極。所以如來被稱為佛，這些功德都不是從王后摩耶而來。』

【English Translation】 English version: 『Venerable One! This is unprecedented. The practices of Bodhisattva-Mahasattvas are difficult to attain. Observing all dharmas in this manner, focusing on the beginning and end, death and birth, sitting and rising, speech, without any thought.』 The Buddha said: 『For example, O son of the gods! A magician conjures up someone who comes and goes, moves around, sits and rises, walks, and speaks teachings, but that person has no thoughts. Likewise, O son of the gods! One who understands all dharmas as illusions, universally appearing in the five realms without being attached to any birth, has no thoughts. Those Bodhisattvas do not dwell on birth, nor do they have any arising thoughts. Because of their original vows, they establish something and manifest a birth.』 The son of the gods further asked: 『As you taught, saying, 「Bodhisattvas do not dwell on birth, nor do they go to birth.」 Then how can the great sage, the Tathagata, the Truly Enlightened One, compassionately remember his birth parents, ascending to Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm) for three months? Did the Tathagata not come from Queen Maya (Queen Maya, the birth mother of Shakyamuni Buddha)?』 The Buddha told the son of the gods: 『The Bodhisattva is not born from Queen Maya, but always accords with the Dharma.』 The son of the gods then asked: 『Tathagata, the Truly Enlightened One! How is he born?』 The Buddha said: 『O son of the gods! The Tathagata is born from Prajnaparamita (Prajnaparamita, the Perfection of Wisdom). If one observes and investigates its origin and end, who are the mothers of the Buddhas of the past, future, and present? Then one should understand that Prajnaparamita is their mother! Why is that? O son of the gods! The thirty-two major marks of a great man are not born from Maya. Learning the meaning of the great wisdom of true reality can achieve this, naturally accomplishing the body of the Tathagata. The Ten Powers of a Buddha (Ten Powers of a Buddha) are not born from Queen Maya. Fundamentally, practicing Prajnaparamita attains the ten powers; the Four Fearlessnesses (Four Fearlessnesses), the Eighteen Unshared Qualities of a Buddha (Eighteen Unshared Qualities of a Buddha), are also not born from Queen Maya. Great compassion and great mercy, the Usnisa (Usnisa, cranial protuberance), and the unfailing vision, the Buddha-eye, Buddha-wisdom, the Buddha's eloquence, knowing the thoughts of people and where they arise from, the supernatural powers, skillful means, and so on, are countless, all because of Prajnaparamita. Therefore, the Tathagata is called Buddha, and all these merits do not come from Queen Maya.』

而生。

「天子！當知悉從大智度無極行學此道品，如來因斯致如是像、無量佛法、如來弘德，緣是之故名曰如來。是故，天子！當作斯觀：如來則從智慧度無極生，不因王后摩耶所生。」

天子又問：「唯然，世尊！智度無極法無有母，亦無所生亦無所滅。云何，世尊！智度無極而生如來？」

佛言：「天子！因其法故號曰如來。其彼法者則無有生亦無有終，不生不滅。其無有生、無終沒者，不起不滅。斯無色法則為智度無極所生，以故名曰智度無極生於如來。其所生者都無所生亦不終沒，亦無所起。」

佛言：「天子！其不生不沒、不起不滅，是則名曰智度無極之處所也。智度無極者如有所生如有所行，而智度無極者未曾有生亦無所行。」

天子又問：「唯然，世尊！智慧有想、有分別。而依智慧，如有所生如有所行。」

佛言：「天子！智慧無想亦無分別。假使智慧而有所想、有分別者，則為不行智慧之事。所以者何？有所想念、有所見者，則不應行也。設於智慧無所思想、無所分別，彼能名曰奉行智慧。」

又問：「世尊！何謂依行？」答曰：「天子！其依行者無所言取，何所依乎？」

佛語天子：「無言取者，則以放舍三界所生。其取言者，則便不離三

【現代漢語翻譯】現代漢語譯本：然後出生。

『天子（國王）！應當知曉從大智度無極（偉大的無邊智慧）修行此道品，如來（佛的稱號）因此成就如此的形象、無量的佛法、如來的弘大功德，因為這個緣故被稱為如來。所以，天子！應當這樣觀察：如來是從智慧度無極而生，不是因為王后摩耶（釋迦牟尼佛的生母）所生。』

天子又問：『是的，世尊（對佛的尊稱）！智度無極法沒有母親，也沒有出生也沒有消滅。為什麼，世尊！智度無極能生出如來？』

佛說：『天子！因為這個法，所以被稱為如來。這個法沒有開始也沒有結束，不生不滅。這個沒有開始、沒有結束的法，不起不滅。這個無形的法則是智度無極所生，因此被稱為智度無極生於如來。它所生的東西都沒有真正的出生，也沒有真正的終結，也沒有真正的生起。』

佛說：『天子！這個不生不滅、不起不滅的，就叫做智度無極的處所。智度無極好像有所生、好像有所行，但是智度無極從來沒有真正的出生，也沒有真正的行動。』

天子又問：『是的，世尊！智慧有思想、有分別。所以依照智慧，好像有所生、好像有所行。』

佛說：『天子！智慧沒有思想也沒有分別。如果智慧有思想、有分別，那就是沒有在實行智慧。為什麼呢？因為有思想、有見解，就不應該實行智慧。如果在智慧中沒有思想、沒有分別，那才能叫做奉行智慧。』

又問：『世尊！什麼叫做依照實行？』回答說：『天子！這個依照實行沒有言語可以表達，依靠什麼呢？』

佛告訴天子：『沒有言語可以表達，就是放下三界（欲界、色界、無色界）所生。如果執著于言語，那就不能脫離三界。

【English Translation】 English version: And then born.

'Prince! You should know that by practicing this path from the Great Wisdom Perfection (Da Zhi Du Wu Ji - Great Wisdom Without Limit), the Tathagata (Ru Lai - title of the Buddha) attains such a form, immeasurable Buddha-dharmas, and the Tathagata's great virtues. For this reason, he is called Tathagata. Therefore, Prince! You should observe thus: the Tathagata is born from the Wisdom Perfection, not born from Queen Maya (Mo Ye - Shakyamuni Buddha's mother).'

The prince then asked: 'Yes, World Honored One (Shi Zun - respectful title for the Buddha)! The Wisdom Perfection dharma has no mother, no birth, and no extinction. Why, World Honored One! Can the Wisdom Perfection give rise to the Tathagata?'

The Buddha said: 'Prince! Because of this dharma, he is called Tathagata. This dharma has no beginning and no end, neither arising nor ceasing. That which has no beginning and no end, neither arises nor ceases. This formless dharma is born from the Wisdom Perfection, therefore it is called the Wisdom Perfection giving rise to the Tathagata. That which is born has no true birth, no true end, and no true arising.'

The Buddha said: 'Prince! That which neither arises nor ceases, neither begins nor ends, is called the place of the Wisdom Perfection. The Wisdom Perfection seems to give rise to something, seems to act in some way, but the Wisdom Perfection has never truly been born, nor has it truly acted.'

The prince then asked: 'Yes, World Honored One! Wisdom has thoughts and discriminations. Therefore, according to wisdom, it seems to give rise to something, seems to act in some way.'

The Buddha said: 'Prince! Wisdom has no thoughts and no discriminations. If wisdom had thoughts and discriminations, then it would not be practicing wisdom. Why? Because having thoughts and views means one should not practice wisdom. If in wisdom there are no thoughts and no discriminations, then that can be called practicing wisdom.'

He then asked: 'World Honored One! What is called acting in accordance?' The Buddha replied: 'Prince! This acting in accordance cannot be expressed in words; what does it rely on?'

The Buddha told the prince: 'That which cannot be expressed in words is the abandonment of that which is born from the Three Realms (San Jie - Desire Realm, Form Realm, Formless Realm). If one clings to words, then one cannot escape the Three Realms.'

界所生。是故，天子！演此教耳。其無言取何所依行，而生三界令有所依？」

天子又問：「云何世尊為諸聲聞講說經法度三界乎？」

佛告天子：「吾為聲聞、欲界因緣而說經法。又如來身不得欲界，於色、無色界為諸聲聞而演經典。如來不得色、無色界之所處，亦無所度，而聲聞眾度于欲界。佛亦不得色、無色界，而聲聞眾超度過出色、無色界。又復，天子！不得三界、不倚三界，計于空無柔順之法，不順欲界，於三界中而無所慕。生於三界亦無所生，不知所趣。

「天子！欲知何謂度者？賢聖之教，但假言耳！推于正義無有度者，無往、無反。所以者何？觀一切法無有度者。譬如虛空究竟自然，無有生者亦無所著；無有作者亦無所有，亦無不有。觀一切法亦當如斯。」

於是世尊說是語時，彼諸天眾七萬二千天，遠塵離垢諸法法眼生。萬六千天子宿殖德本，悉發無上正真道意。千菩薩德本普具，得不起法忍。佛之威神令其裓上自然有華，自昔未有。各取此華供養如來，應時彼華普悉遍佈忉利天上。

爾時，天帝前白佛言：「吾未曾見如此輩華族姓子等，奉如來者。」

月氏天子報天帝釋：「拘翼！且聽。今所散華如來上者，眾人未曾見斯聖尊。所以者何？所因心見如來者

【現代漢語翻譯】現代漢語譯本：由界所生。因此，天子！我才宣講這些教義。如果沒有言語可以憑藉，那麼依靠什麼修行，才能在三界中有所依憑呢？」

天子又問：『世尊是如何為諸位聲聞講說經法，從而讓他們脫離三界的呢？』

佛告訴天子：『我為聲聞講說與欲界因緣相關的經法。又如來之身不侷限於欲界，而在色界、無色界為諸位聲聞演說經典。如來不執著於色界、無色界所處之地，也沒有什麼需要度化的，而聲聞眾卻能脫離欲界。佛也不執著於色界、無色界，而聲聞眾卻能超越色界、無色界。此外，天子！不執著於三界、不依賴三界，認為空無是柔順之法，不順從欲界，在三界中也沒有什麼可貪戀的。生於三界，卻又無所生，不知歸向何處。

天子！想知道什麼是『度』嗎？賢聖的教誨，不過是假借言語罷了！從正義的角度來看，並沒有什麼『度』，沒有往，也沒有返。為什麼呢？因為觀察一切法，並沒有什麼可以『度』的。譬如虛空，究竟自然，沒有生者，也沒有執著；沒有作者，也沒有所有，也沒有非有。觀察一切法，也應當如此。』

這時，世尊說完這些話，在場的諸位天眾中，有七萬二千天人遠離塵垢，生起了對諸法的法眼。一萬六千位天子因為過去種下的德行根本，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。一千位菩薩的德行根本普遍具足，獲得了不起法忍（anutpattika-dharma-kshanti，對不生不滅之法的證悟）。佛的威神之力使得他們的衣服上自然生出鮮花，這是以前從未有過的。他們各自拿著這些鮮花供養如來，當時這些鮮花普遍遍佈在忉利天（Trayastrimsa，三十三天）上。

這時，天帝釋（Sakra，帝釋天）上前對佛說：『我從未見過如此多的華族姓子等，來奉獻如來。』

月氏天子告訴天帝釋：『拘翼（Kausika，帝釋天的另一個名字）！請聽我說。現在所散的鮮花供養如來，眾人從未見過如此聖尊。為什麼呢？因為內心所見如來……』

【English Translation】 English version: 'Born from the realms. Therefore, O son of heaven! I expound this teaching. If there is no speech to rely on, then what practice should one rely on to be born in the three realms and have something to depend on?'

The son of heaven further asked: 'How does the World-Honored One explain the scriptures to the Sravakas (hearers) to liberate them from the three realms?'

The Buddha told the son of heaven: 'I explain the scriptures to the Sravakas regarding the causes and conditions of the desire realm (Kama-dhatu). Moreover, the body of the Tathagata (Thus Come One) is not limited to the desire realm, but expounds the scriptures in the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu) for the Sravakas. The Tathagata does not cling to the places of the form realm and formless realm, nor is there anything to liberate, while the Sravakas can be liberated from the desire realm. The Buddha also does not cling to the form realm and formless realm, while the Sravakas can transcend the form realm and formless realm. Furthermore, O son of heaven! Not clinging to the three realms, not relying on the three realms, considering emptiness as a gentle and compliant dharma, not complying with the desire realm, and having no attachment in the three realms. Born in the three realms, yet without being born, not knowing where to go.'

'O son of heaven! Do you want to know what 'liberation' (crossing over) is? The teachings of the wise and holy are merely provisional words! From the perspective of true righteousness, there is no 'liberation', no going, and no returning. Why? Because observing all dharmas, there is nothing to be 'liberated'. For example, space is ultimately natural, without a birth, and without attachment; without a creator, and without possession, and without non-existence. Observing all dharmas should be like this as well.'

At that time, when the World-Honored One spoke these words, among the heavenly beings present, seventy-two thousand heavenly beings were freed from dust and defilement, and the Dharma-eye (dharma-caksu) of all dharmas arose. Sixteen thousand sons of heaven, due to the roots of virtue planted in the past, all aroused the unsurpassed, right, and true mind of enlightenment (Anuttara-samyak-sambodhi-citta). One thousand Bodhisattvas universally possessed the roots of virtue and obtained the forbearance of the non-arising of dharmas (anutpattika-dharma-kshanti). The majestic power of the Buddha caused flowers to naturally appear on their robes, which had never happened before. They each took these flowers to offer to the Tathagata, and at that time, these flowers were universally spread throughout the Trayastrimsa heaven.

At that time, Sakra, the Lord of the Devas (Indra), said to the Buddha: 'I have never seen so many sons of noble families offering to the Tathagata like this.'

The son of heaven of the Yuezhi (Tocharian) people told Sakra: 'Kausika! Listen. The flowers now scattered to offer to the Tathagata, the people have never seen such a holy and venerable one. Why? Because the Tathagata seen by the mind...'

，彼心忽然已過去滅，而不可見。是故，拘翼！有所見者，一切諸法皆為本空，本所不見。」

拘翼又問：「天子！今為見如來乎？」

答曰：「見矣。拘翼察之！假使如來有色、有為乃當見耳。設使如來有痛癢、思想、生死、識者，吾當見之。如來無色、痛、想、行、識，亦無合會，亦無所有。五陰法想則無有想，不可色觀。又復曏者拘翼所云：『若見如來乎？』如令如來見於我身，吾睹如來，亦復如是。」

又問：「天子！云何如來見爾身乎？」天子答曰：「如來在前便可啟問。」

時，天帝釋前白佛言：「云何世尊見於天子？」

世尊告曰：「不以色見，不以痛癢、思想、生死、識見；不見過去、當來、現在，亦不以見凡夫之法，亦復不離凡夫之法；不見所學及與不學，亦不學成究竟諸法；不見羅漢法、不見聲聞，亦不以見緣覺之地，無緣覺地。佛之所見為如此也。其作斯觀，則為正觀；其正觀者則無所見；其無所見則平等觀，不為邪觀。

「拘翼！欲知如來所觀，如斯無異。如是觀者普見一切，名曰一切審觀。是故如來名曰為佛，如來所興不壞法界。于意云何？如來所見如是法者，為見何等？」

答曰：「世尊！如是如來不見名號亦無有色。於此所察，則無法數

【現代漢語翻譯】現代漢語譯本：『他的心念忽然已經過去消滅，無法再看見。因此，拘翼（Kouyi，帝釋天的名字）！凡是能被看見的事物，一切諸法本質上都是空性的，原本就不可見。』

拘翼（Kouyi，帝釋天的名字）又問：『天子（Tianzi，對國王或有權勢者的尊稱）！現在能見到如來（Tathagata，佛的稱號）嗎？』

答道：『見到了。拘翼（Kouyi，帝釋天的名字）仔細觀察！假如如來（Tathagata，佛的稱號）有色身、有作為，那才能被看見。假設如來（Tathagata，佛的稱號）有感受、思想、生死、意識，我才能看見他。如來（Tathagata，佛的稱號）沒有色身、感受、思想、行為、意識，也沒有聚合，也沒有任何事物。五陰（Wuyin，構成個體存在的五種要素，即色、受、想、行、識）的法想是沒有想法的，不能用色身來觀察。而且剛才拘翼（Kouyi，帝釋天的名字）所問：『是否見到如來（Tathagata，佛的稱號）？』如果如來（Tathagata，佛的稱號）能看見我的身體，我看見如來（Tathagata，佛的稱號），也是如此。』

又問：『天子（Tianzi，對國王或有權勢者的尊稱）！如來（Tathagata，佛的稱號）如何看見你的身體呢？』天子（Tianzi，對國王或有權勢者的尊稱）答道：『如來（Tathagata，佛的稱號）在面前就可以請教。』

這時，天帝釋（Shakra Devanam Indra，眾神之王）向前稟告佛說：『世尊（Bhagavan，佛的稱號）是如何看見天子（Tianzi，對國王或有權勢者的尊稱）的呢？』

世尊（Bhagavan，佛的稱號）告訴他：『不是用色身來見，不是用感受、思想、生死、意識來見；不見過去、未來、現在，也不用凡夫的法來見，也不離開凡夫的法；不見所學和不學，也不見學成究竟的諸法；不見阿羅漢（Arhat，已證得涅槃的修行者）的法、不見聲聞（Sravaka，聽聞佛法而得解脫的修行者），也不用緣覺（Pratyekabuddha，靠自己領悟而得解脫的修行者）的境界來見，沒有緣覺（Pratyekabuddha，靠自己領悟而得解脫的修行者）的境界。佛所見的境界是這樣的。如果這樣觀察，就是正確的觀察；正確的觀察就沒有所見；沒有所見就是平等觀察，不是邪惡的觀察。

『拘翼（Kouyi，帝釋天的名字）！想要知道如來（Tathagata，佛的稱號）的觀察，就像這樣沒有差別。像這樣觀察就能普遍地看見一切，叫做一切審觀。因此如來（Tathagata，佛的稱號）被稱為佛，如來（Tathagata，佛的稱號）所興起的是不壞的法界。你認為怎麼樣？如來（Tathagata，佛的稱號）所見的這樣的法，是看見了什麼呢？』

回答說：『世尊（Bhagavan，佛的稱號）！像這樣如來（Tathagata，佛的稱號）不見名號也沒有色身。對此所觀察，就沒有法數』

【English Translation】 English version: 『His mind has suddenly passed away and vanished, and cannot be seen. Therefore, Kouyi (Kouyi, name of Shakra)! Whatever is seen, all dharmas are essentially empty and originally invisible.』

Kouyi (Kouyi, name of Shakra) further asked: 『Tianzi (Tianzi, a respectful title for a king or powerful person)! Can one now see the Tathagata (Tathagata, title of the Buddha)?』

He replied: 『He has been seen. Kouyi (Kouyi, name of Shakra), observe carefully! If the Tathagata (Tathagata, title of the Buddha) had form and action, then he could be seen. If the Tathagata (Tathagata, title of the Buddha) had feelings, thoughts, birth, death, and consciousness, then I could see him. The Tathagata (Tathagata, title of the Buddha) has no form, feelings, thoughts, actions, or consciousness, nor any aggregation, nor anything at all. The dharma-thought of the five skandhas (Wuyin, the five aggregates that constitute individual existence: form, feeling, thought, action, and consciousness) has no thought, and cannot be observed with form. Moreover, as Kouyi (Kouyi, name of Shakra) asked earlier: 『Have you seen the Tathagata (Tathagata, title of the Buddha)?』 If the Tathagata (Tathagata, title of the Buddha) could see my body, and I could see the Tathagata (Tathagata, title of the Buddha), it would be the same.』

He further asked: 『Tianzi (Tianzi, a respectful title for a king or powerful person)! How does the Tathagata (Tathagata, title of the Buddha) see your body?』 The Tianzi (Tianzi, a respectful title for a king or powerful person) replied: 『If the Tathagata (Tathagata, title of the Buddha) were present, I could ask him.』

At that time, Shakra Devanam Indra (Shakra Devanam Indra, King of the Gods) stepped forward and said to the Buddha: 『How does the Bhagavan (Bhagavan, title of the Buddha) see the Tianzi (Tianzi, a respectful title for a king or powerful person)?』

The Bhagavan (Bhagavan, title of the Buddha) told him: 『He does not see with form, nor with feelings, thoughts, birth, death, or consciousness; he does not see the past, future, or present, nor does he see with the dharma of ordinary beings, nor does he depart from the dharma of ordinary beings; he does not see what is learned or unlearned, nor does he see the perfected dharmas; he does not see the dharma of an Arhat (Arhat, a practitioner who has attained Nirvana), nor does he see a Sravaka (Sravaka, a practitioner who attains liberation by hearing the Buddha's teachings), nor does he see with the realm of a Pratyekabuddha (Pratyekabuddha, a practitioner who attains liberation through self-realization), there is no realm of a Pratyekabuddha (Pratyekabuddha, a practitioner who attains liberation through self-realization). The Buddha's seeing is like this. If one observes in this way, it is correct observation; correct observation has no seeing; no seeing is equal observation, not evil observation.

『Kouyi (Kouyi, name of Shakra)! If you want to know the Tathagata's (Tathagata, title of the Buddha) observation, it is like this without difference. Observing in this way, one universally sees everything, which is called all-encompassing observation. Therefore, the Tathagata (Tathagata, title of the Buddha) is called Buddha, and what the Tathagata (Tathagata, title of the Buddha) establishes is the indestructible dharma realm. What do you think? What does the Tathagata (Tathagata, title of the Buddha) see in this dharma?』

He replied: 『Bhagavan (Bhagavan, title of the Buddha)! In this way, the Tathagata (Tathagata, title of the Buddha) does not see names or forms. In this observation, there are no dharma numbers.』

、無所興造。」

又復問曰：「唯然，世尊！如佛所見，月氏天子見如是乎？」

答曰：「拘翼！其有逮得不起法忍菩薩行者、于諸法界隨順住者，法不見法，則無所有，為自然法。」

又問：「世尊！月氏天子得法忍乎？」

佛告拘翼：「汝以自問月氏天子，當爲發遣。」

於是天帝問月氏曰：「仁者！為得不起法忍乎？」

天子答曰：「于拘翼意，無所從生，有發起乎？」

答曰：「不也！」

報曰：「設無從生，不有發起。云何逮得不起法忍？一切法界悉無所起，此之謂也。其法界者，不起不滅亦無所得。」

時，天帝釋心自念言：「如今天子有所講說，以為逮得不起法忍，以為親近無上正真之道？」

月氏天子即知帝釋心之所念，報天帝曰：「拘翼！欲得法忍者，不為親近無上正真道。其不有起法忍，乃能親近無上正真之道。」

又問：「天子！何故說此？」答曰：「有所得者，則墮顛倒亦無所得。其道心者，無有成覺不起忍者，是曰無所從生。其無所起乃成正覺。」

又問：「天子！道當何求？」

答曰：「拘翼！其道心者，當於己身自然求之。」

又問：「其己身自然之者，當於何求？」答曰：「其法不生，亦

【現代漢語翻譯】現代漢語譯本：『不興造任何事物。』

天帝釋又問：『世尊！依您所見，月氏天子也這樣認為嗎？』

佛回答說：『拘翼（Kouyi，天帝釋的名字）！那些證得不起法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟）的菩薩行者，對於諸法界隨順安住，法不見法，因此無所有，是為自然之法。』

又問：『世尊！月氏天子得到法忍了嗎？』

佛告訴拘翼：『你自己去問月氏天子，他會為你解答。』

於是天帝釋問月氏天子：『仁者！您得到不起法忍了嗎？』

月氏天子回答說：『在拘翼看來，如果沒有任何事物產生，會有發起嗎？』

天帝釋回答：『不會。』

月氏天子說：『如果沒有任何事物產生，就不會有發起。怎麼能說得到不起法忍呢？一切法界都沒有生起，這就是不起法忍的含義。法界是不生不滅，也沒有任何可以得到的。』

當時，天帝釋心中暗想：『如今這位天子所講說的，是認為自己證得了不起法忍，從而親近了無上正真之道嗎？』

月氏天子立刻知道帝釋心中所想，告訴天帝釋說：『拘翼！想要得到法忍，並不是爲了親近無上正真之道。不執著于生起的法忍，才能親近無上正真之道。』

天帝釋又問：『天子！為什麼這麼說？』月氏天子回答說：『有所得的人，就會陷入顛倒，實際上什麼也得不到。真正的道心，是沒有成就覺悟和不起法忍這些概念的，這才是真正的無所從生。只有無所起，才能成就正覺。』

天帝釋又問：『天子！道應當從哪裡求得？』

月氏天子回答說：『拘翼！真正的道心，應當在自己的身心中自然地去尋求。』

天帝釋又問：『這所謂的自身自然，又應當從哪裡求得？』月氏天子回答說：『法不生，也』

【English Translation】 English version: 'Without creating anything.'

Then he asked again: 'Venerable Lord, according to the Buddha's view, does the Yuezhi (Yuezhi, an ancient people in Central Asia) Son of Heaven see it this way?'

The Buddha replied: 'Kouyi (Kouyi, name of the celestial emperor)! Those Bodhisattva practitioners who have attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the patience with the non-arising of all dharmas), who abide in accordance with all Dharma realms, where Dharma does not see Dharma, thus there is nothing, it is the natural Dharma.'

He asked again: 'Venerable Lord, has the Yuezhi Son of Heaven attained Dharma-ksanti?'

The Buddha told Kouyi: 'Ask the Yuezhi Son of Heaven yourself, and he will explain it to you.'

Thereupon, the celestial emperor asked the Yuezhi Son of Heaven: 'Virtuous one, have you attained Anutpattika-dharma-ksanti?'

The Son of Heaven replied: 'In Kouyi's opinion, if nothing arises from anywhere, is there an arising?'

The celestial emperor replied: 'No.'

The Son of Heaven said: 'If nothing arises from anywhere, there is no arising. How can one say one has attained Anutpattika-dharma-ksanti? All Dharma realms have no arising, this is what it means. The Dharma realm is neither arising nor ceasing, and there is nothing to be attained.'

At that time, the celestial emperor thought to himself: 'What this Son of Heaven is speaking of now, is he thinking that he has attained Anutpattika-dharma-ksanti, and is thus close to the Unsurpassed Perfect Enlightenment?'

The Yuezhi Son of Heaven immediately knew what the celestial emperor was thinking, and told the celestial emperor: 'Kouyi! Wanting to attain Dharma-ksanti is not for the sake of being close to the Unsurpassed Perfect Enlightenment. It is the Dharma-ksanti that does not cling to arising that enables one to be close to the Unsurpassed Perfect Enlightenment.'

The celestial emperor asked again: 'Son of Heaven, why do you say this?' The Yuezhi Son of Heaven replied: 'Those who have something to attain will fall into delusion, and in reality, nothing is attained. The true mind of the Way has no concepts of achieving enlightenment or non-arising patience; this is what is meant by truly arising from nowhere. Only when there is no arising can one achieve Perfect Enlightenment.'

The celestial emperor asked again: 'Son of Heaven, where should the Way be sought?'

The Yuezhi Son of Heaven replied: 'Kouyi! The true mind of the Way should be sought naturally within one's own body and mind.'

The celestial emperor asked again: 'Where should this so-called naturalness of oneself be sought?' The Yuezhi Son of Heaven replied: 'Dharma does not arise, also'

無生者亦無所生，當於彼求。當造斯求，求如求意，不求名稱而無所求；則無所求則無所住。」

時，天帝釋前白佛言：「至未曾有，天中之天！月氏天子深入智慧巍巍難限，於何終沒而來生此？於斯沒已，當於何生？」

月氏天子答天帝曰：「假使幻士有所變化，為男、為女？為於何沒而來生此？於是沒已，當復所趣？」

答曰：「化者無所至趣。又其化者無有、沒生。所以者何？化者無想。」

答曰：「拘翼！設使無想，云何如是斯幻化人往至於彼，沒來生斯？於此沒已，當生某處。設有斯念，則非明智，人所蚩笑。」

答曰：「如是，天子！誠如所云。今者拘翼所發問者，亦復如是。一切諸法悉為如幻，而問如來：『今此天子於何所沒而來生此？沒斯何趣？』于意云何？如幻所化寧有去來，豈可得見沒所生乎？」

答曰：「不也！所因化者，欲有所興、有所造乎？」

答曰：「無有所作。」

報曰：「如是！其曉了一切諸法皆如幻化，則能示現去來、沒生。彼雖現此，亦無想念、亦無所作。于意云何？其于夢中睹色，若聞聲者，鼻所嗅香，口所嗜味，身遭細滑，心所識法，寧可謂之實有所有？」

答曰：「不也！」

天子報曰：「如是，拘翼！

【現代漢語翻譯】現代漢語譯本『無生者也沒有所謂的出生，應當在那『無生』的境界中去尋求真理。應當創造這種尋求，尋求如同尋求自己的意願，不追求名聲而無所求；那麼無所求也就無所執著。』

當時，天帝釋（Śakra，佛教中的護法神）上前對佛說：『真是前所未有，天中之天！月氏天子（Yuezhi deva，指來自月氏國的天人）深入智慧，其智慧巍峨高大難以限量，他是從哪裡終結而來到這裡出生的？從這裡終結后，又將到哪裡去出生呢？』

月氏天子回答天帝釋說：『假如幻術師有所變化，變出男人、女人，那麼這個幻化的人是從哪裡消失而來這裡出生的？從這裡消失後，又將去向哪裡呢？』

天帝釋回答說：『幻化出來的事物沒有去向。而且幻化出來的事物沒有存在、消失和出生。為什麼呢？因為幻化出來的事物沒有思想。』

月氏天子說：『拘翼（Kauśika，天帝釋的另一個名字）！即使沒有思想，為什麼像這樣幻化出來的人能夠前往那裡，消失後又來這裡出生？從這裡消失後，又將出生在某個地方。如果持有這樣的想法，那就不是明智的，會被人嘲笑。』

月氏天子回答說：『是的，天帝釋！正如你所說。現在拘翼所提出的問題，也是如此。一切諸法都如同幻象，而你問如來：『現在這位天子從哪裡消失而來這裡出生？消失後又將去向哪裡？』你認為怎麼樣？幻象所變化出來的東西難道有來去，難道可以看見消失和出生嗎？』

天帝釋回答說：『不能！那麼幻化的人，想要有所興起、有所創造嗎？』

月氏天子回答說：『沒有什麼作為。』

月氏天子說：『正是這樣！如果明白了知一切諸法都如幻化，就能示現來去、消失和出生。他雖然顯現這些，也沒有任何想法、也沒有任何作為。你認為怎麼樣？如果在夢中看到顏色，聽到聲音，鼻子聞到香味，口中嚐到味道，身體感受到細滑，心中認識到法，難道可以認為這些是真實存在的嗎？』

天帝釋回答說：『不能！』

月氏天子說：『正是這樣，拘翼！』

【English Translation】 English version 『The unborn also has no birth; one should seek it there. One should create this seeking, seeking as if seeking one's own intention, not seeking fame and without seeking anything; then without seeking anything, there is no attachment.』

Then, Śakra (the lord of the devas, a protector deity in Buddhism) said to the Buddha: 『It is unprecedented, the Deva among devas! The Yuezhi deva (Yuezhi deva, referring to a celestial being from the Yuezhi kingdom) has profound wisdom, his wisdom is lofty and immeasurable. From where did he pass away to be born here? Having passed away from here, where will he be born?』

The Yuezhi deva replied to Śakra: 『Suppose an illusionist transforms something, into a man or a woman, then from where does this transformation disappear to be born here? Having disappeared from here, where will it go?』

Śakra replied: 『The transformation has no destination. Moreover, the transformation has no existence, disappearance, or birth. Why? Because the transformation has no thought.』

The Yuezhi deva said: 『Kauśika (another name for Śakra)! Even if there is no thought, how can such a transformation go there, disappear, and be born here? Having disappeared from here, it will be born somewhere. If one holds such a thought, then it is not wise and will be ridiculed.』

The Yuezhi deva replied: 『Yes, Śakra! Just as you said. Now, the question that Kauśika has raised is also like this. All dharmas are like illusions, and you ask the Tathagata: 『From where did this deva disappear to be born here? Where will he go after disappearing?』 What do you think? Does the transformation have coming and going, can one see disappearance and birth?』

Śakra replied: 『No! Then does the transformation want to arise or create something?』

The Yuezhi deva replied: 『There is no action.』

The Yuezhi deva said: 『Exactly! If one understands that all dharmas are like illusions, then one can show coming and going, disappearance and birth. Although he shows these, he has no thought and no action. What do you think? If in a dream one sees colors, hears sounds, the nose smells fragrances, the mouth tastes flavors, the body feels smoothness, the mind recognizes dharmas, can one say that these are truly existent?』

Śakra replied: 『No!』

The Yuezhi deva said: 『Exactly, Kauśika!』

其有曉了諸法如夢、如自然者，有所見聞，心於諸法無所染污，亦不離塵、亦無所求、亦不憂戚。如所聞法悉分別之，為他人說；于諸言聲亦無所著。」

時，天帝釋前白佛言：「唯然，世尊！月氏天子不得所生，不沒不生，當以何義開化眾生？群黎有生而有終沒，于聲聞之地不生不沒。不生不沒非菩薩地，云何菩薩之行當在生死，游無央數億百千劫？」

佛告天帝：「其有菩薩逮得成就不起法忍，不念于生亦無終沒，猶如羅漢滅度已來，積于百年。所以者何？觀察菩薩亦復如是。菩薩者無吾我想、無他人想。菩薩所行又復過彼，不念于生無終沒想，無有吾我、他人之想，皆悉滅度。一切諸法無有本末。假使不了於是法者，則無所覺。大悲菩薩設無數劫億百千垓，游於終始不以懈倦。譬如男子於四徼道燒大屋宅，無所復慕。行大慈者亦復如是，不惜身命。在於五樂棄捐之，去于所樂欲，如遠大火；在於火中悉能忍之，其身不燒。于意云何？其人所作為難不乎？」

答曰：「甚難。天中之天！」

佛言：「拘翼！菩薩所行復過於此。度脫一切諸欲塵垢，而現於生，教化群黎。是故當觀：菩薩大士超越一切聲聞、緣覺，逮得無上正真之道，為最正覺。」

爾時，佛告天帝：「曏者仁問：『

【現代漢語翻譯】現代漢語譯本：如果有人通曉了諸法如夢幻、如自然，那麼他所見所聞，心對於諸法就不會有任何染污，既不執著於世俗，也沒有任何希求，更不會憂愁悲傷。對於所聽聞的佛法，都能詳細地分辨，並且為他人宣說；對於各種言語聲音，也不會有所執著。

當時，天帝釋（Śakra-devānām-Indra，佛教護法神）向前對佛說：『是的，世尊！月氏天子（Yuezhi deva，古代中亞地區的統治者）既沒有出生的處所，也沒有死亡的歸宿，不生不滅，應當用什麼道理來開化眾生呢？眾生有生有死，在聲聞（Śrāvaka，聽聞佛法而悟道的修行者）的境界中不生不滅。不生不滅不是菩薩（Bodhisattva，立志成佛的修行者）的境界，那麼菩薩的修行應當如何在生死輪迴中進行，經歷無數億百千劫呢？』

佛告訴天帝釋：『如果有菩薩證得了不起法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解和安忍），心中既不執著于出生，也沒有死亡的概念，就像阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）滅度之後，已經過去了百年一樣。為什麼這麼說呢？觀察菩薩的境界也是如此。菩薩沒有我執的想法，也沒有對立的他人的想法。菩薩所修行的境界又超過了這些，心中既沒有出生的念頭，也沒有死亡的概念，沒有我執，也沒有他人的想法，一切都歸於寂滅。一切諸法沒有開始也沒有終結。如果不能理解這個道理，那就無法覺悟。大悲菩薩即使經歷無數劫億百千垓，在生死輪迴中游歷，也不會感到懈怠疲倦。譬如有一個男子在四通八達的道路上焚燒巨大的房屋，心中沒有任何留戀。行大慈悲的人也是如此，不惜惜自己的身命。對於五欲之樂（pañca kāmaguṇāḥ，色、聲、香、味、觸），像丟棄垃圾一樣拋棄它們，遠離所貪戀的慾望，就像遠離巨大的火災一樣；即使身處火中，也能忍受，身體不會被燒傷。你認為怎麼樣？這個人所做的事情困難嗎？』

天帝釋回答說：『非常困難。天中之天！』

佛說：『拘翼（Kauśika，天帝釋的另一個名字）！菩薩所修行的境界比這還要高深。度脫一切慾望的塵垢，卻又示現出生，教化眾生。所以應當觀察：菩薩大士超越一切聲聞、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者），證得無上正真之道（anuttarā-samyak-saṃbodhi，最高的、正確的覺悟），成為最正覺。』

當時，佛告訴天帝釋：『剛才你問：』

【English Translation】 English version: 'If someone understands all dharmas as dreams, as natural occurrences, then whatever they see or hear, their mind will not be defiled by any dharma, neither attached to the mundane, nor seeking anything, nor sorrowful or grieving. They will thoroughly distinguish the dharmas they have heard and explain them to others; they will not be attached to any words or sounds.'

At that time, Śakra-devānām-Indra (the lord of the gods) said to the Buddha: 'Indeed, World Honored One! The Yuezhi deva (ruler of the Yuezhi people) has no place of birth and no place of death, neither being born nor ceasing to be. How should we use this principle to enlighten sentient beings? Sentient beings have birth and death, but in the realm of Śrāvakas (disciples who attain enlightenment by hearing the teachings), there is neither birth nor death. Neither birth nor death is the realm of Bodhisattvas (beings who aspire to Buddhahood), so how should the practice of Bodhisattvas take place in the cycle of birth and death, traversing countless hundreds of thousands of kalpas (eons)?'

The Buddha told Śakra-devānām-Indra: 'If a Bodhisattva attains the accomplishment of anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas), they do not dwell on birth nor on death, just like an Arhat (one who has attained liberation) who has passed away for a hundred years. Why is that? Observing a Bodhisattva is also like that. A Bodhisattva has no thought of self, no thought of others. The practice of a Bodhisattva goes beyond that, with no thought of birth, no thought of death, no thought of self or others; all are extinguished. All dharmas have no beginning and no end. If one does not understand this dharma, then one will not awaken. A Bodhisattva of great compassion, even if they traverse countless kalpas, hundreds of thousands of nayutas (large numbers), in the cycle of birth and death, will not be weary or tired. It is like a man burning down a large house at a crossroads, with no attachment remaining. One who practices great compassion is also like that, not cherishing their own life. They abandon the five kāmaguṇāḥ (objects of sensual desire), discarding what they desire, like staying far away from a great fire; even in the fire, they can endure it, and their body will not be burned. What do you think? Is what that person does difficult or not?'

Śakra-devānām-Indra replied: 'Extremely difficult, O God of Gods!'

The Buddha said: 'Kauśika (another name for Śakra-devānām-Indra)! The practice of a Bodhisattva goes beyond this. They liberate themselves from all the defilements of desire, yet they manifest birth to teach sentient beings. Therefore, you should observe: a great Bodhisattva transcends all Śrāvakas and Pratyekabuddhas (those who attain enlightenment on their own), attains anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), and becomes the Most Perfectly Enlightened One.'

At that time, the Buddha told Śakra-devānām-Indra: 'Just now you asked:'

於何所沒而得生此？』聽佛所說。東方去斯九十二億百千佛土，而有世界名曰積寶。其國有無央數眾寶樹木，枝葉華實，各各別異。經行遊觀棚閣、講堂悉用七寶。彼國土地悉紺琉璃，以無央數百千眾寶合成。積寶世界，佛號寶場威神超王如來、至真、等正覺，現在說法。其佛國土無有二乘聲聞、緣覺之所教業，純諸菩薩具足弘普周滿佛土。其佛說法一會時，三十六億菩薩逮得不起法忍。眾適得忍，尋則踴身在於虛空四丈九尺，動於三千大千世界，則無央數七寶百千蓮華，自然布地無不周接。即從虛空詣他佛土，奉覲異國如來正覺，稽首歸命咨問經法，聽所說誼。其佛興來以十二劫，晝夜各三講說經法。以故拘翼！當作斯觀。其佛之界諸菩薩眾不可計億，無有損耗眾寶積聚。佛之國土無異聚名，無有山林、溪谷、諸淵；無談語者，無有眾患、羅漢、緣覺，無食飲者。所以者何？斯諸菩薩昔以樂法悅豫為食。今此天子從積寶世界沒，來詣此處忉利天。故來見佛稽首歸命咨問經典，為無數人演斯經法廣解其誼。又復欲令諸餘菩薩，具足興發於斯法忍。」

佛言：「天帝！月氏天子，佛欲釋命：當護正法，受持奉行。如來滅度之後，最于末世法欲盡時，當住此閻浮提。于彼世時，當授人民如是比像深妙之法，優奧無量

【現代漢語翻譯】現代漢語譯本：'他從何處逝世而得生於此？' 聽佛所說。從東方到這裡，要經過九十二億百千個佛土，有一個世界名叫積寶（Accumulated Treasures）。那個國家有無數的寶樹，樹木的枝葉花果，各自不同。經行遊覽的棚閣、講堂都用七寶建造。那個國家的土地都是紺琉璃色，由無數百千種寶物合成。積寶世界，佛號寶場威神超王如來（Treasure Field Majestic Overpowering King Tathagata），至真、等正覺，現在正在說法。那個佛國沒有二乘聲聞（Shravaka，聲聞乘）、緣覺（Pratyekabuddha，緣覺乘）的教化事業，全是菩薩，具足弘揚佛法，周遍充滿佛土。那位佛說法一次，就有三十六億菩薩證得不起法忍（Anutpattika-dharma-kshanti，無生法忍）。大眾證得法忍后，隨即踴身於虛空四丈九尺高，震動三千大千世界，無數七寶百千蓮花，自然佈滿地面，無不周遍相接。他們立即從虛空前往其他佛土，拜見異國如來正覺，稽首歸命，請教經法，聽聞所說的義理。那位佛出世以來已經十二劫，晝夜各三次講說經法。因此，拘翼（Kusika，帝釋天名）！應當這樣觀想。那位佛的境界，菩薩眾不可計數，沒有損耗，眾寶積聚。佛的國土沒有異聚之名，沒有山林、溪谷、深淵；沒有談論世俗話語的人，沒有各種疾病、阿羅漢（Arhat，已證解脫者）、緣覺，沒有需要飲食的人。為什麼呢？因為這些菩薩過去以樂於佛法為食。現在這位天子從積寶世界逝世，來到這裡的忉利天（Trayastrimsha Heaven，三十三天）。所以來見佛，稽首歸命，請教經典，為無數人演說這部經法，廣泛解釋其中的義理。又想讓其餘的菩薩，具足興發於這種法忍。' 佛言：'天帝（Deva King，天神之王）！月氏（Yuezhi，古國名）天子，佛將要捨棄壽命：應當守護正法，受持奉行。如來滅度之後，在末法時代，佛法將要滅盡的時候，應當住在這閻浮提（Jambudvipa，我們所居住的世界）。在那個時代，應當授予人民這種深妙的佛法，優越而深奧，無量無邊。'

【English Translation】 English version: 'From where did he pass away and get reborn here?' Listen to what the Buddha said. From the east, passing through ninety-two billion hundred thousand Buddha lands, there is a world called Accumulating Treasures (積寶, Jībǎo). That country has countless precious trees, the branches, leaves, flowers, and fruits of the trees are all different. The pavilions and lecture halls for walking, traveling, and viewing are all built with the seven treasures. The land of that country is all lapis lazuli color, composed of countless hundreds of thousands of treasures. In the world of Accumulating Treasures, the Buddha is named Treasure Field Majestic Overpowering King Tathagata (寶場威神超王如來, Bǎochǎng Wēishén Chāowáng Rúlái), the Perfectly Truthful, Equally and Correctly Awakened One, now expounding the Dharma. That Buddha land has no teachings or practices of the Two Vehicles, Shravakas (聲聞, Shēngwén, Hearers) and Pratyekabuddhas (緣覺, Yuánjué, Solitary Buddhas), it is purely filled with Bodhisattvas, fully possessing and spreading the Dharma, completely filling the Buddha land. When that Buddha expounds the Dharma once, thirty-six billion Bodhisattvas attain the Anutpattika-dharma-kshanti (不起法忍, Bùqǐ Fǎrěn, the Patience of Non-arising Dharmas). After the assembly attains this patience, they immediately leap into the sky to a height of forty-nine feet, shaking the three thousand great thousand worlds, and countless seven-treasure hundred-thousand lotus flowers naturally cover the ground, without leaving any space uncovered. They immediately go from the sky to other Buddha lands, pay homage to the Tathagatas, the Equally and Correctly Awakened Ones of other countries, prostrate themselves, take refuge, inquire about the scriptures, and listen to the meaning of what is said. That Buddha has been in the world for twelve kalpas, expounding the Dharma three times each day and night. Therefore, Kusika (拘翼, Jūyì, name of Indra)! You should contemplate in this way. In that Buddha's realm, the assembly of Bodhisattvas is countless, without any loss, and the treasures accumulate. The Buddha's land has no name of different gatherings, no mountains, forests, streams, or valleys; no one speaks of worldly matters, no diseases, Arhats (阿羅漢, Āluóhàn, liberated beings), or Pratyekabuddhas, and no one needs to eat or drink. Why? Because these Bodhisattvas in the past took joy in the Dharma as their food. Now this Deva (天子, Tiānzǐ, celestial being) passed away from the world of Accumulating Treasures and came to this Trayastrimsha Heaven (忉利天, Dāolì Tiān, Heaven of Thirty-three). Therefore, he came to see the Buddha, prostrated himself, took refuge, inquired about the scriptures, and expounded this scripture for countless people, widely explaining its meaning. He also wants to enable the remaining Bodhisattvas to fully develop this patience of the Dharma.' The Buddha said: 'Deva King (天帝, Tiāndì, King of Gods)! Yuezhi (月氏, Yuèzhī, name of an ancient kingdom) Deva, the Buddha is about to relinquish his life: you should protect the Right Dharma, receive, uphold, and practice it. After the Tathagata passes away, in the Dharma-ending age, when the Dharma is about to be extinguished, you should dwell in this Jambudvipa (閻浮提, Yánfú Tí, the world we live in). In that age, you should impart to the people such profound Dharma, excellent and profound, immeasurable and boundless.'

精進將養，化不可計億百千人住斯法忍。法沒盡後人間終沒，生兜術天彌勒菩薩所，啟受於此諸佛世尊微妙之道化，于無量百千天子立無從生，或發無上正真道意。

「彌勒菩薩成正覺時，住閻浮提十歲供養。彌勒如來及諸弟子與二萬人俱，舍家之地離家為道，行作沙門啟受經法，盡其形壽常持正法。佛滅度后，而以此法將濟群生，悉當復值於斯賢劫千佛興者，次第供養九百九十六佛世尊。悉于大聖凈修梵行，過七十五江河沙劫，尋得無上正真之道，為最正覺。號曰日曜如來、至真、等正覺，其佛土名一切具足。」

於是月上天子謂月氏曰：「於斯世尊授仁者決，當成無上正真之道。而今如來獨與歡豫，偏見愍念而授決乎？」

月氏天子答月上曰：「如來至真永無所欲，亦無所難亦無疑結；假使授決無所悕望。若有菩薩學開士行，以故如來而授決耳。何因如來獨當歡豫，偏見愍念而授決乎！」

又問：「天子！當何以歡豫之信，當於信求？」

又曰：「假使於心而想心者，計于彼人無歡信者，無所受取，無受取者第一歡豫。計于彼信其無瑕穢，無歡豫者乃為信樂。若於言辭無所言者，乃為信樂。彼則未曾無歡豫信也，亦無結恨。是故，天子！假使有人求歡豫信，便當修行無言辭法。所

【現代漢語翻譯】現代漢語譯本：精進修行，教化數不清的億百千人安住于這種法忍之中。佛法完全消失後，人間也終將滅亡，（這些人）往生到兜率天（Tushita Heaven），在彌勒菩薩（Maitreya Bodhisattva）處，領受諸佛世尊微妙的教化之道，使無量百千的天子發起無生之法，或者發起無上正真道意（Anuttara-samyak-sambodhi-citta）。『彌勒菩薩成佛時，將在閻浮提（Jambudvipa）住世十年接受供養。彌勒如來及其弟子與兩萬人一起，捨棄家園，離開家庭而出家修道，行作沙門（Shramana），領受經法，終其一生常持守正法。佛滅度后，用這種法來救濟眾生，都將再次遇到賢劫（Bhadrakalpa）千佛出世，依次供養九百九十六位佛世尊。都在大聖處清凈地修行梵行（Brahmacharya），經過七十五江河沙劫，最終證得無上正真之道，成為最正覺者。名號為日曜如來（Sunlight Tathagata）、至真、等正覺，他的佛土名為一切具足。』於是月上天子（Chandra Deva）對月氏（Yuezhi）說：『世尊授予您成佛的決記，您將成就無上正真之道。現在如來唯獨對您歡喜，特別憐憫您而授予決記嗎？』月氏天子回答月上天子說：『如來至真，永遠沒有慾望，也沒有任何困難和疑惑；即使授予決記也沒有任何期望。如果有菩薩學習開士行（Bodhisattva conduct），因此如來才授予決記。怎麼會是如來唯獨對您歡喜，特別憐憫您而授予決記呢！』又問：『天子！應當用什麼來獲得歡喜的信心，應當如何尋求這種信心？』又說：『如果用心去思量心，認為那個人沒有歡喜的信心，沒有接受，沒有接受就是最大的歡喜。認為那信心沒有瑕疵，沒有歡喜就是真正的信樂。如果對於言辭沒有言說，那就是真正的信樂。他就不曾沒有歡喜的信心，也沒有怨恨。所以，天子！如果有人尋求歡喜的信心，就應當修行沒有言辭的法。』

【English Translation】 English version: Through diligent cultivation, he will transform an immeasurable number of billions of trillions of people to abide in this Dharma-kshanti (patience with the Dharma). After the Dharma has completely disappeared and the human realm has ended, (these people) will be reborn in the Tushita Heaven (Tushita Heaven), in the presence of Maitreya Bodhisattva (Maitreya Bodhisattva), receiving and accepting the subtle teachings of all the Buddhas, the World Honored Ones, causing countless hundreds of thousands of Devas (heavenly beings) to establish the Dharma of non-origination, or to generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment). 『When Maitreya Bodhisattva attains Buddhahood, he will dwell in Jambudvipa (Jambudvipa) for ten years, receiving offerings. Maitreya Tathagata and his disciples, along with twenty thousand people, will renounce their homes, leave their families, and become monks, practicing the path, acting as Shramanas (Shramana), receiving and accepting the Sutras, and upholding the Proper Dharma throughout their lives. After the Buddha's Parinirvana (passing away), they will use this Dharma to save sentient beings, and they will all encounter the thousand Buddhas of the Bhadrakalpa (Bhadrakalpa), offering to the nine hundred and ninety-six Buddhas, the World Honored Ones, in succession. They will all purely cultivate Brahma-viharas (Brahmacharya) in the presence of the Great Sage, and after seventy-five Ganges River kalpas (aeons), they will attain the Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), becoming the Most Perfectly Enlightened One. He will be named Sunlight Tathagata (Sunlight Tathagata), the Utterly True, the Equally and Perfectly Enlightened One, and his Buddha-land will be named All-Complete.』 Thereupon, Chandra Deva (Chandra Deva) said to Yuezhi (Yuezhi): 『The World Honored One has bestowed upon you the prediction of Buddhahood, that you will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Is it that the Tathagata is now solely pleased with you, and especially compassionate towards you, that he bestows this prediction?』 The Yuezhi Deva replied to Chandra Deva: 『The Tathagata is Utterly True, forever without desires, without any difficulties or doubts; even if he bestows a prediction, he has no expectations. If there are Bodhisattvas who study the Bodhisattva conduct (Bodhisattva conduct), it is for this reason that the Tathagata bestows the prediction. How could it be that the Tathagata is solely pleased with you, and especially compassionate towards you, that he bestows the prediction!』 He further asked: 『Deva! What should be used to obtain the faith of joy, how should one seek this faith?』 He further said: 『If one uses the mind to contemplate the mind, it is thought that that person has no faith of joy, has no acceptance, and no acceptance is the greatest joy. It is thought that that faith has no flaws, and no joy is true faith and delight. If there is no speech about words, that is true faith and delight. He has never been without the faith of joy, nor has he had resentment. Therefore, Deva! If someone seeks the faith of joy, then he should cultivate the Dharma without words.』

精進行如無所行亦無不行，無憂無喜。所以者何？其法界者亦無有行亦不不行，不進不怠。」

月上天子謂月氏曰：「所可名曰菩薩學者，為何謂乎？」

月氏答曰：「所謂菩薩學者，則無有身亦不護體，又無有舌亦不護口，又無有心亦不護意，是為菩薩第一之學也。所謂學者，其無所受亦無所行，若無所起亦無不起，是為菩薩學也。」

又復問曰：「仁者！學斯，如來授決乎？」

答曰：「天子！吾不學此而見授決。所以者何？學如此者，不得吾我及我所耶！其不念知有所學，斯名曰學也。天上世間不能得短，亦無有失。若有念言：『我有所學。』則不為趣于正業也。不逮平等，用自謂言：『我所學。』故。」

又問曰：「以何等事謂逮平等也？」

答曰：「天子！假使行者不上不下、不處中間，不著所行、不有所作；有所行者而無所造，是菩薩行。不作斯念：『是為尊法、此卑賤法。』於斯諸法，曉了平等，不為二念。如是行者謂逮平等。」

又問曰：「於今仁者逮何等法？乃為如來所見授決。」

月氏答曰：「亦不蠲除凡夫之法，亦不逮成諸佛之法，如來以此授吾之決。吾於是法無所斷除，又于諸法亦無所得，故見授決。」

又問曰：「計如是者，愚

冥凡夫悉當得決。所以者何？亦不蠲除凡夫之法，斯則名曰為凡夫矣，焉致佛法？」又重問曰：「何故解凡夫法乎？」

月氏答曰：「吾以空義，為諸法界解佛法耳。其本際者實無有本也。謂空法界可滅乎？」答曰：「不能也。本際無本豈可獲乎！」

答曰：「不也。」

「是故，天子！吾說此言：『亦不滅除凡夫之法，亦不逮成諸佛之法，如來以此授于吾決。』」

又復問曰：「空與法界本際無本，有言辭乎？」

答曰：「無也。」

「假使空與法界本際無本，無有言辭道無言說。於今云何授仁者決？」

答曰：「天子！今授吾決猶如空義，諸法之界本際無本，是為諸法之所歸誼。如法無法，受決亦如，授別亦如，授別竟者亦復如是，等覺亦如；逮成無上正真之道亦復如是。」

於是月上天子前白佛言：「唯然，世尊！月氏天子入深智慧巍巍難及。」

佛告天子：「菩薩以逮成法忍者，其法如是有所分別，若發道誼演經典者，解脫一切法界之事。又其法界所可講說，亦無言辭宣暢示眾。所以者何？理於法界無有言辭亦無所說。計如法界，人界亦如；如眾生界，佛界亦如；佛界、法界亦如。假使菩薩入此誼者，則能獨立不從他受。」

佛升忉利天為母

【現代漢語翻譯】現代漢語譯本：『凡夫終究能夠得到決斷。』為什麼這麼說呢？因為並沒有去除凡夫的法則，這才稱之為凡夫，又怎麼能得到佛法呢？」又再次問道：「為什麼要解說凡夫的法則呢？」

月氏回答說：「我用空性的意義，為諸法界解說佛法。這法界的本際實際上是沒有本源的。你認為空性的法界可以被消滅嗎？」回答說：「不能。」「本際沒有本源，又怎麼能獲得呢！」

回答說：「不能。」

「因此，天子！我說這句話：『既不滅除凡夫的法則，也不成就諸佛的法則，如來因此授予我決斷。』」

又再次問道：「空與法界、本際無本，有言辭可以表達嗎？」

回答說：「沒有。」

「假如空與法界、本際無本，沒有言辭，道路也無法言說。那麼現在您是如何被授予決斷的呢？」

回答說：「天子！現在我被授予決斷就像空性的意義一樣，諸法的界限本際沒有本源，這是諸法所歸向的意義。如法無法，接受決斷也是這樣，授予差別也是這樣，授予差別完畢也是這樣，等覺也是這樣；成就無上正真之道也是這樣。」

於是月上天子向前對佛說：「是的，世尊！月氏天子進入了深邃的智慧，高大而難以企及。」

佛告訴天子：「菩薩如果證得了法忍，那麼他的法則就像這樣有所分別，如果發起道義演說經典，就能解脫一切法界的事情。而且法界所能講說的，也沒有言辭可以宣揚示眾。為什麼呢？因為法界的道理沒有言辭也沒有所說。如同法界，人界也是這樣；如同眾生界，佛界也是這樣；佛界、法界也是這樣。假如菩薩進入了這個意義，就能獨立自主，不從他人那裡接受。」

佛陀上升到忉利天（Trayastrimsa Heaven，欲界六天之一，位於須彌山頂）為母親說法。

【English Translation】 English version: 『Ordinary beings will all eventually attain resolution.』 Why is this? It is because the laws of ordinary beings are not eradicated, and it is precisely this that defines them as ordinary beings. How then could they attain the Buddha-dharma?』 He then asked again: 『Why explain the laws of ordinary beings?』

The Yuezhi (Yuezhi, an ancient Indo-European people) replied: 『I use the meaning of emptiness to explain the Buddha-dharma for all the realms of phenomena (Dharmadhatu). The ultimate reality (Bhutakoti) has no origin. Do you think the realm of emptiness can be destroyed?』 He replied: 『It cannot.』『Since the ultimate reality has no origin, how can it be obtained!』

He replied: 『No.』

『Therefore, son of the gods! I say this: 「Neither eradicating the laws of ordinary beings, nor attaining the laws of all Buddhas, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) thus grants me resolution.」』

He then asked again: 『Does emptiness, the realm of phenomena, and the ultimate reality without origin, have words to express them?』

He replied: 『No.』

『If emptiness, the realm of phenomena, and the ultimate reality without origin, have no words, and the path cannot be spoken of, then how are you now granted resolution?』

He replied: 『Son of the gods! Now, the resolution granted to me is like the meaning of emptiness, the boundaries of all phenomena have no origin, and this is the meaning to which all phenomena return. Like law and non-law, receiving resolution is also like this, granting distinction is also like this, the completion of granting distinction is also like this, enlightenment is also like this; attaining the unsurpassed, true, and correct path is also like this.』

Thereupon, the son of the god Yue Shang (Candraprabha, 'Moonlight') stepped forward and said to the Buddha: 『Indeed, World Honored One! The son of the god Yuezhi has entered into profound wisdom, lofty and difficult to reach.』

The Buddha told the son of the gods: 『If a Bodhisattva (Bodhisattva, an enlightened being) attains the forbearance of the Dharma, then his Dharma is like this, with distinctions. If he initiates the meaning of the path and expounds the scriptures, he can liberate all matters of the realm of phenomena. Moreover, what can be spoken of in the realm of phenomena has no words to proclaim and show to the assembly. Why? Because the principle of the realm of phenomena has no words and nothing to say. Like the realm of phenomena, the realm of humans is also like this; like the realm of sentient beings, the realm of Buddhas is also like this; the realm of Buddhas and the realm of phenomena are also like this. If a Bodhisattva enters into this meaning, then he can be independent and not receive from others.』

The Buddha ascended to Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) to preach to his mother.

說法經卷中大正藏第 17 冊 No. 0815 佛升忉利天為母說法經

佛升忉利天為母說法經卷下

西晉月氏三藏竺法護譯

於是賢者大目揵連，咸請勸發於無央數億百千垓諸天子眾、欲行天人、色行天人，各各疾取華香、搗香、雜香、繒幡，各往詣佛供養世尊，前禮足下卻住一面。時，目揵連還詣大聖，稽首于地遷住佛前。

佛告目連：「汝聽如來所現神足正覺變化，有經名曰如來感動威變，善思念之。」

目連應曰：「受教而聽。」

佛告目連：「斯三千大千世界，百億日月、百億四大海、百億須彌山王、百億四天下，是則名曰三千大千世界一佛國土。于意云何？佛為獨在一閻浮提成正覺乎！莫作斯觀。所以者何？吾普悉遍諸四方面佛之世界，順如所應，為眾生類講說經法。或以成佛；或復自現從在胞胎；或復示現在兜術天；或復現身已，滅度矣。」

佛告目連：「於此三千大千世界，在於東方去此萬二千四大天下四大之域，則有世界名曰無垢。其佛號曰離垢意如來、至真、等正覺，現在說法。斯四大域佛之世界，所與眾生淫、怒、癡薄，易可開化。少菩薩學及辟支佛乘，多諸聲聞。

「又目揵連！離垢意如來，一一集會說經法時，導九十九億諸

【現代漢語翻譯】現代漢語譯本佛升忉利天為母說法經卷下

西晉月氏三藏竺法護譯

於是賢者大目揵連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），勸請無央數億百千垓（形容極大的數量）諸天子眾、欲行天人（指有慾望的天人）、色行天人（指有色界的天人），讓他們各自迅速取來鮮花、搗香、雜香、繒幡（絲綢製成的旗旛），前往佛陀處供養世尊（對佛陀的尊稱），到佛前禮拜佛足，然後退到一旁站立。當時，大目揵連返回到大聖（指佛陀），頭面接足禮拜后，退到佛前站立。佛告訴目連（即大目揵連）: 『你聽如來（Tathāgata，佛陀的稱號之一）所顯現的神足正覺變化，有一部經名叫《如來感動威變》，要好好思考並記住它。』目連回答說：『我遵從教誨，專心聽受。』佛告訴目連：『這三千大千世界（trichiliocosm），包含百億日月、百億四大海、百億須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）、百億四天下（指四大部洲），這便稱為三千大千世界，是一個佛國土。你認為如何？佛陀只是在閻浮提（Jambudvīpa，四大部洲之一，我們所居住的娑婆世界）獨自成正覺嗎？不要這樣認為。為什麼呢？我普遍地遍及四方所有佛的世界，順應各種情況，為眾生講說經法。有的世界我示現成佛；有的世界我示現從母胎出生；有的世界我示現在兜率天（Tuṣita Heaven，欲界天之一）；有的世界我示現成佛后，已經滅度了。』佛告訴目連：『在這三千大千世界中，在東方距離此地一萬二千四大天下（指四大部洲）之外的地方，有一個世界名叫無垢。那裡的佛名叫離垢意如來（Vimalamati-tathāgata）、至真、等正覺，現在正在說法。這個四大域佛的世界，眾生的淫慾、嗔怒、愚癡比較淡薄，容易被教化。那裡學習菩薩道和辟支佛乘（Pratyekabuddha-yāna，緣覺乘）的人很少，而修習聲聞乘（Śrāvakayāna，阿羅漢乘）的人很多。『還有，目揵連！離垢意如來，每一次說法時，都會引導九十九億諸…』

【English Translation】 English version The Sutra of the Buddha Ascending to the Trayastrimsa Heaven and Preaching for His Mother, Volume II Translated by Dharmarakṣa, a Tripiṭaka Master from the Yuezhi during the Western Jin Dynasty Then, the worthy Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) urged countless billions of nayutas of heavenly beings, desire-realm heavenly beings, and form-realm heavenly beings to quickly gather flowers, powdered incense, mixed incense, and silk banners, and go to the Buddha to make offerings to the World-Honored One (a respectful title for the Buddha), prostrating at his feet and standing to one side. At that time, Mahāmaudgalyāyana returned to the Great Sage (referring to the Buddha), bowed his head to the ground, and stood before the Buddha. The Buddha said to Maudgalyāyana (i.e., Mahāmaudgalyāyana): 'Listen to the miraculous powers and perfect enlightenment transformations manifested by the Tathāgata (one of the Buddha's titles). There is a sutra called 'The Tathāgata's Moving and Majestic Transformations.' Contemplate it well.' Maudgalyāyana replied: 'I will receive your teaching and listen attentively.' The Buddha said to Maudgalyāyana: 'This trichiliocosm (three-thousand-great-thousand world system) contains a hundred billion suns and moons, a hundred billion great oceans, a hundred billion Mount Sumerus (the sacred mountain in Buddhist cosmology), and a hundred billion Jambudvīpas (one of the four continents, the world we inhabit). This is called a trichiliocosm, one Buddha-field. What do you think? Does the Buddha attain perfect enlightenment only in Jambudvīpa? Do not hold such a view. Why? Because I universally pervade all the Buddha-fields in the four directions, adapting to various circumstances, and expound the Dharma for sentient beings. In some worlds, I manifest as a Buddha; in others, I manifest as being born from a womb; in others, I manifest in the Tuṣita Heaven (one of the heavens in the desire realm); in others, I manifest as having already attained Buddhahood and passed into parinirvana.' The Buddha said to Maudgalyāyana: 'Within this trichiliocosm, to the east, twelve thousand great-four-continents (referring to the four continents) away, there is a world called Immaculate. The Buddha there is named Vimalamati-tathāgata (Tathāgata of Immaculate Intent), the Perfectly Enlightened One, now teaching the Dharma. In that four-continent Buddha-field, the beings have thin desires, anger, and ignorance, and are easily taught. There are few who study the Bodhisattva path and the Pratyekabuddha-yāna (Solitary Buddha Vehicle), but many who practice the Śrāvakayāna (Arhat Vehicle).' 'Furthermore, Maudgalyāyana! Each time Vimalamati-tathāgata expounds the Dharma, he guides ninety-nine billion...'

聲聞等，其土所化不別四證如此國土，不說須陀洹、斯陀含、阿那含。其彼世界一坐聽經，證六神通至八脫門。逮獲神足踴在虛空四丈九尺，身中出火還耶維已而般泥洹，忽即㸌滅無有煙炭。其土如來常說經法未曾休廢，救濟群生亦無懈息，諸聲聞等日日滅度。亦不販賣估作治產，欲得飲食從意應至，不傳口教。衣食、屋宅悉為化生，如忉利天皆自然生，不由胞胎。紫金為地。離垢意如來壽五百歲，其土人民亦復如是，亦有中夭。目連！欲知彼界如來講說法者，豈異人乎！勿造斯觀。所以者何？則吾身是也！佛之神足威變所為，則非一切聲聞、緣覺之所能及也。」

佛告目連：「於斯三千大千世界南方，去此十八四大域，其四大域名曰寶成，而以三寶——金、銀、琉璃——為地、為樹。有佛號曰寶體品如來、至真、等正覺，現在說法。但演宣示緣覺之法，少聲聞乘，諸菩薩學亦復薄鮮，及緣覺乘。若使彼國土忽終沒者，則生他方空佛境界成緣覺道。于目連心所憶云何？寶體品如來講說經者，豈異人乎！莫造斯觀。所以者何？則吾身是。如來於彼現威神變講說經法，則非一切聲聞、緣覺之所及知也。」

佛告目連：「於斯三千大千世界西方，去此二十二四大域，其四域界名寶錦。悉以七寶，金、銀、琉璃、

【現代漢語翻譯】現代漢語譯本『聲聞』（Sravaka，聽聞佛法而證悟的弟子）等，在他們的國土所教化的人，證得的果位與這個國土不同。在這個國土，不說證得『須陀洹』（Srotapanna，入流果）、『斯陀含』（Sakrdagamin，一來果）、『阿那含』（Anagamin，不還果）這些果位。在那個世界，一次聽經，就能證得六神通，達到八解脫門。獲得神足通，能踴身到虛空四丈九尺高，身中出火，火化自身後進入『般涅槃』（Parinirvana，完全的涅槃），忽然之間就完全消失，沒有煙和灰燼。那個國土的如來經常說法，從未停止，救濟眾生也沒有懈怠，諸位『聲聞』（Sravaka）每天都有入滅的。他們也不進行買賣、經商、治理產業等活動，想要得到飲食，心念一動就自然出現，不需要口頭傳授。衣物、食物、房屋住宅都是化生而來，就像『忉利天』（Trayastrimsa，欲界六天之一）一樣，都是自然化生，不是由胞胎所生。地面是紫金所造。『離垢意如來』（Li Gou Yi Ru Lai）的壽命有五百歲，那個國土的人民也一樣，但也有中途夭折的。『目連』（Maudgalyayana，佛陀十大弟子之一）！你想知道那個世界的如來講經說法的人，難道是其他人嗎？不要這樣認為。為什麼呢？就是我自身啊！佛的神足通和威神變化所展現的力量，不是一切『聲聞』（Sravaka）、『緣覺』（Pratyekabuddha，獨覺）所能達到的。』

佛告訴『目連』（Maudgalyayana）：『在這個三千大千世界的南方，距離這裡十八個四大域，那個四大域的名字叫做『寶成』（Bao Cheng），那裡用三寶——金、銀、琉璃——作為地面和樹木。有一尊佛，名號叫做『寶體品如來』（Bao Ti Pin Ru Lai）、至真、等正覺，現在正在說法。但演說宣揚『緣覺』（Pratyekabuddha）之法，『聲聞乘』（Sravakayana，聲聞的教法）很少，學習菩薩道的也很少，『緣覺乘』（Pratyekabuddhayana，緣覺的教法）也是如此。如果那個國土忽然終結消失，就會往生到其他空佛的境界，成就『緣覺』（Pratyekabuddha）之道。在『目連』（Maudgalyayana）你心中認為如何？『寶體品如來』（Bao Ti Pin Ru Lai）講經說法的人，難道是其他人嗎？不要這樣認為。為什麼呢？就是我自身啊！如來在那裡顯現威神變化講經說法，不是一切『聲聞』（Sravaka）、『緣覺』（Pratyekabuddha）所能及和知曉的。』

佛告訴『目連』（Maudgalyayana）：『在這個三千大千世界的西方，距離這裡二十二個四大域，那個四大域的名字叫做『寶錦』（Bao Jin）。全部用七寶，金、銀、琉璃、

【English Translation】 English version 『Sravakas』 (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings), and those they convert in their lands, attain different levels of realization than in this land. In this land, we don't speak of those who attain 『Srotapanna』 (Srotapanna, stream-enterer), 『Sakrdagamin』 (Sakrdagamin, once-returner), or 『Anagamin』 (Anagamin, non-returner). In that world, after listening to the teachings once, they attain the six supernormal powers and reach the eight gates of liberation. Having attained supernatural powers, they can leap into the air to a height of forty-nine feet, emit fire from their bodies, cremate themselves, and enter 『Parinirvana』 (Parinirvana, complete Nirvana), suddenly vanishing completely without smoke or ashes. The Tathagatas in that land constantly preach the Dharma without ceasing, and tirelessly save sentient beings. The 『Sravakas』 (Sravaka) pass away daily. They do not engage in buying, selling, trading, or managing property. If they desire food and drink, it appears according to their will, without needing oral instruction. Clothing, food, and dwellings are all created by transformation, like the beings in 『Trayastrimsa』 (Trayastrimsa, one of the six heavens of the desire realm), who are born naturally, not from a womb. The ground is made of purple gold. 『Li Gou Yi Ru Lai』 (Li Gou Yi Ru Lai) has a lifespan of five hundred years, and the people in that land are the same, though some may die prematurely. 『Maudgalyayana』 (Maudgalyayana, one of the Buddha's ten great disciples)! Do you want to know if the one who preaches the Dharma in that world is someone different? Do not think that way. Why? It is myself! The power of the Buddha's supernatural abilities and majestic transformations is beyond the reach of all 『Sravakas』 (Sravaka) and 『Pratyekabuddhas』 (Pratyekabuddha, solitary Buddhas).'

The Buddha told 『Maudgalyayana』 (Maudgalyayana): 『To the south of this three-thousand-great-thousand world, eighteen great world-systems away, that world-system is called 『Bao Cheng』 (Bao Cheng), and it uses the three treasures—gold, silver, and lapis lazuli—as its ground and trees. There is a Buddha named 『Bao Ti Pin Ru Lai』 (Bao Ti Pin Ru Lai), the Perfectly Enlightened One, who is now preaching the Dharma. He only expounds and proclaims the Dharma of 『Pratyekabuddhas』 (Pratyekabuddha), there are few of the 『Sravakayana』 (Sravakayana, the teachings of the Sravakas), and those who study the Bodhisattva path are also few, as are those of the 『Pratyekabuddhayana』 (Pratyekabuddhayana, the teachings of the Pratyekabuddhas). If that land suddenly comes to an end and disappears, they will be reborn in other Buddha-less realms and attain the path of 『Pratyekabuddha』 (Pratyekabuddha). What do you think in your heart, 『Maudgalyayana』 (Maudgalyayana)? Is the one who preaches the Dharma, 『Bao Ti Pin Ru Lai』 (Bao Ti Pin Ru Lai), someone different? Do not think that way. Why? It is myself! The Tathagata manifests his majestic and transformative powers there to preach the Dharma, which is beyond the reach and knowledge of all 『Sravakas』 (Sravaka) and 『Pratyekabuddhas』 (Pratyekabuddha).』

The Buddha told 『Maudgalyayana』 (Maudgalyayana): 『To the west of this three-thousand-great-thousand world, twenty-two great world-systems away, that world-system is called 『Bao Jin』 (Bao Jin). It is entirely made of the seven treasures: gold, silver, lapis lazuli,

水精、珊瑚、琥珀、車𤦲、瑪瑙合成土地，其境樹木眾寶化成，經行棚閣、欄楯、苑囿皆以七寶。其浴池中滿八味水清澄且美。猶如兜術天上諸天宮殿飲食、被服，彼界人民亦復如是等無差特。又其土地無女人名，亦復不從女人生矣。人民之類不興穢濁，化生蓮華結加趺坐。其土眾生無淫、怒、癡，無貪慾想、無瞋恚想、無危害想亦無胞胎。彼佛號曰寶成如來、至真、等正覺，現在說法。其佛所說不講異義，但演菩薩法典之藏，總持金剛分別三場，奉修六度無極之行。彼無央數不可思議眾生之類，皆發無上正真道意。不可計人得不起法忍；授無量人無上正真道慧。其界無有二乘之名，聲聞、緣覺之言行，純有大乘，無諸情慾，一切鮮潔而無穢濁諸菩薩眾充滿世界。其佛壽命八萬四千載。世人終后不趣地獄、餓鬼、畜生，不墮八難。斯諸菩薩若遷神命，即便往生清凈佛土現在佛所。天、龍、鬼神、阿須輪、揵陀羅、迦留羅、真陀羅、摩睺勒，心皆同一志一切智諸通之慧，不樂異義唯樂佛法。天龍鬼神形體被服，舉動進止不可分別，唯名異耳。天龍鬼神及世人民，皆同一源無有異流。于目連心意之云何？寶成如來豈異人乎！于彼境界講說經道，開發教化一切群黎。勿造斯觀也。所以者何？則吾身是。斯即如來神足變化，則

【現代漢語翻譯】現代漢語譯本：水精（水晶）、珊瑚、琥珀、車渠（海貝）、瑪瑙合成的土地，那裡的樹木都是由各種珍寶變化而成，經行之處的棚閣、欄楯（欄桿）、苑囿（園林）都用七寶裝飾。浴池中充滿具有八種功德的清澈甘美的水。就像兜率天上的諸天宮殿飲食、被服一樣，那個世界的人民也同樣如此，沒有差別。而且那片土地上沒有女人的名字，也不會從女人生出。那裡的人民沒有污穢，都是從蓮花中化生，結跏趺坐。那片土地上的眾生沒有淫慾、嗔怒、愚癡，沒有貪慾的想法、沒有嗔恚的想法、沒有危害的想法，也沒有胞胎。那裡的佛名叫寶成如來（Ratnagarbha-tathāgata），是至真、等正覺者，現在正在說法。他所說的法不講異端邪說，只是宣講菩薩法典的寶藏，總持金剛（Vajradhara）分別三場（三種場所），奉行修持六度（六波羅蜜）無極的修行。那裡有無數不可思議的眾生，都發起了無上正真道意。有不可計數的人獲得了不起法忍（anutpattika-dharma-kṣānti）；授予無量的人無上正真道慧。那個世界沒有二乘（聲聞乘和緣覺乘）的名字，沒有聲聞、緣覺的言行，只有大乘，沒有各種情慾，一切都非常純潔而沒有污穢，諸菩薩眾充滿世界。那尊佛的壽命有八萬四千歲。那裡的人死後不會去地獄、餓鬼、畜生道，不會墮入八難。這些菩薩如果遷神命（死亡），就會往生到清凈佛土，在現在的佛所。天、龍、鬼神、阿修羅（Asura）、乾闥婆（Gandharva）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga），他們的心都同一志向於一切智的諸種神通智慧，不喜好異端邪說，只喜好佛法。天龍鬼神形體被服，舉動進止難以分辨，只是名字不同罷了。天龍鬼神及世間人民，都同一來源沒有不同的流派。你目連（Maudgalyāyana）的心意如何？寶成如來難道是其他人嗎！他在那個境界講說經道，開發教化一切眾生。不要這樣看！為什麼呢？因為我就是。這就是如來的神通變化。

【English Translation】 English version: The land is composed of crystal, coral, amber, tridacna (seashell), and agate. The trees in that realm are transformed from various treasures. The pavilions, railings, and gardens along the paths are all adorned with the seven jewels. The bathing ponds are filled with water possessing eight qualities, clear and beautiful. Just as the palaces, food, and clothing of the gods in the Tuṣita Heaven, the people of that world are also the same, without any difference. Moreover, in that land, there is no name of 'woman,' nor are beings born from women. The beings there are free from impurity, being born from lotuses, sitting in the lotus position. The beings in that land are without lust, anger, and delusion; without thoughts of greed, without thoughts of hatred, without thoughts of harm, and without wombs. The Buddha there is named Ratnagarbha-tathāgata (寶成如來), the Truly Awakened One, the Perfectly Enlightened One, and is currently teaching the Dharma. What that Buddha teaches does not involve heretical doctrines, but only expounds the treasury of the Bodhisattva Dharma, upholding the Vajradhara (金剛) and distinguishing the three fields (三場), reverently practicing the boundless conduct of the Six Perfections (六度). There are countless, inconceivable beings there who have all generated the intention for Unsurpassed Perfect Enlightenment. An immeasurable number of people have attained the non-arising Dharma-kṣānti (不起法忍); immeasurable people are bestowed with the wisdom of Unsurpassed Perfect Enlightenment. In that realm, there is no name of the Two Vehicles (二乘), no talk or conduct of Śrāvakas (聲聞) or Pratyekabuddhas (緣覺), only the Mahāyāna (大乘) exists, without any passions or desires. Everything is pure and without impurity, and the multitude of Bodhisattvas fills the world. That Buddha's lifespan is eighty-four thousand years. People there, after death, do not go to the hells, the realms of hungry ghosts, or the animal realm, nor do they fall into the Eight Difficulties (八難). If these Bodhisattvas transfer their spirit-life (die), they will be reborn in a pure Buddha-land, in the presence of the current Buddha. Gods, dragons, ghosts, Asuras (阿修羅), Gandharvas (乾闥婆), Garudas (迦樓羅), Kinnaras (緊那羅), and Mahoragas (摩睺羅伽) all have the same aspiration for the wisdom of all-knowingness and the various supernormal powers, not delighting in heretical doctrines but only delighting in the Buddha-Dharma. The forms and clothing of gods, dragons, and ghosts, their movements and deportment, are difficult to distinguish; only their names are different. Gods, dragons, ghosts, and the people of the world all have the same origin, without different streams. What is your intention, Maudgalyāyana (目連)? Is Ratnagarbha-tathāgata (寶成如來) someone different? He speaks the sutras and the Way in that realm, developing and teaching all beings. Do not view it this way! Why? Because I am he. This is the Tathāgata's supernormal transformation.

非聲聞、緣覺之所及知也。」

佛告目連：「於此三千大千世界北方去，是計三十六四大諸域，其四大域名無恐懼，黃金、白銀交成其界。彼土無有地獄、餓鬼、畜生之患難也，亦無八處之恐懼也。人民所行無犯禁戒及與邪見，志性禮節調順，無卒暴者，亦無外道眾、邪異學之名聲也。佛號無畏如來、至真、等正覺，現在說法。

「其佛始往詣樹下時，須摩提等七十二垓諸魔往，欲與佛戰。又彼如來為菩薩時，行無放逸成諸通慧，魔便遮往。應時如來隨諸魔數化諸佛樹，變諸菩薩其數亦爾，各各別坐于佛樹下。時，諸魔怪未曾有：『何所為審菩薩身者？吾等當往，妨廢所興壞其道意。』諸化菩薩告眾魔曰：『一切諸法皆如幻化，於今仁者欲何所亂？假使卿等能分別了，發於無上正真之道，福德慶者；若復勸助，使發道意。遮發道意，又來壞亂之罪釁者。卿等未曾乃復懷害。』

「諸魔又問：『發無上正真道意，及勸化人發大道者，其福云何？』菩薩答曰：『正使江河沙等，諸佛世界滿中七寶，以用佈施發道意者，福德超彼。又復正使江河沙等，諸佛國土所有眾生，悉共供養一切施、安奉眾學者，恣其所欲。設復有人勸發道意，德超于彼。』

「又復問曰：『假使有人亂壞道意，其罪如何？』

【現代漢語翻譯】現代漢語譯本：『不是聲聞乘、緣覺乘所能瞭解和知曉的。』

佛告訴目連：『從這三千大千世界向北方去，大約有三十六個大的區域，這些區域的名稱叫做無恐懼，黃金和白銀交錯構成它們的邊界。那些地方沒有地獄、餓鬼、畜生的苦難，也沒有八種苦難的恐懼。那裡的人民行為沒有觸犯禁戒以及邪見，心性禮貌節制調順，沒有粗暴的人，也沒有外道眾、邪門異說的名聲。佛號無畏如來、至真、等正覺（Tathagata, Arhat, Samyak-sambuddha），現在正在說法。

『那位佛最初前往菩提樹下時，須摩提（Sumati）等七十二垓（gai，古代數量單位）的魔眾前往，想要與佛作戰。而且那位如來作為菩薩時，奉行不放逸而成就各種神通智慧，魔眾便前來阻撓。當時如來隨著魔眾的數量變化出許多佛樹，變化出的菩薩數量也一樣多，各自坐在佛樹下。當時，魔眾感到奇怪，前所未有：『應該審視菩薩的身體，我們應當前往，妨礙他所興起的事業，破壞他的道心。』變化出的菩薩告訴眾魔說：『一切諸法都如幻化，現在你們想要擾亂什麼呢？假如你們能夠分辨明白，發起無上正真之道，福德是值得慶賀的；如果勸人幫助，使人發起道心，功德也很大。遮蔽他人發起道心，又來破壞擾亂，罪過深重。你們不曾有過這樣的善念，反而懷有加害之心。』

『魔眾又問：『發起無上正真道心，以及勸化他人發起大道之心，他們的福德怎麼樣？』菩薩回答說：『即使江河沙數一樣多的諸佛世界都充滿七寶，用這些來佈施，發起道心的人，福德也超過他們。又即使江河沙數一樣多的諸佛國土中所有的眾生，都共同供養一切佈施，安奉眾多的學習者，滿足他們的一切願望。如果有人勸人發起道心，他的功德也超過他們。』

『又問：『假如有人擾亂破壞道心，他的罪過如何？』

【English Translation】 English version: 'It is not something that can be understood or known by Sravakas (hearers) or Pratyekabuddhas (solitary realizers).'

The Buddha told Maudgalyayana (one of the Buddha's foremost disciples, known for his supernatural powers): 'Going north from this Saha world (three-thousand-great-thousand world system), there are approximately thirty-six great realms. The names of these realms are Fearless, and their boundaries are formed by the intermingling of gold and silver. In those lands, there is no suffering of hells, hungry ghosts, or animals, nor is there fear of the eight difficulties. The people there conduct themselves without violating precepts or holding wrong views. Their minds are respectful, disciplined, and harmonious, without any violence. There is no mention of heretical groups or heterodox teachings. The Buddha there is named Fearless Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), and is currently teaching the Dharma.'

'When that Buddha first went to the Bodhi tree, seventy-two hekta (an ancient unit of measurement) of demons, led by Sumati (a demon king), went to fight the Buddha. Moreover, when that Tathagata was a Bodhisattva (enlightenment being), he practiced non-negligence and attained various supernatural powers and wisdoms, and the demons came to obstruct him. At that time, the Tathagata transformed into many Bodhi trees according to the number of demons, and the number of Bodhisattvas transformed was also the same, each sitting under a Bodhi tree. At that time, the demons felt strange and unprecedented: 'We should examine the body of the Bodhisattva. We should go and hinder his undertakings and destroy his aspiration for the Way.' The transformed Bodhisattvas told the demons: 'All dharmas (phenomena) are like illusions. What do you want to disturb now? If you can discern and understand, and generate the aspiration for the unsurpassed, true, and correct Way, your merit is worthy of celebration. If you encourage and help others to generate the aspiration for the Way, the merit is also great. Obstructing others from generating the aspiration for the Way, and coming to destroy and disturb, the sin is heavy. You have never had such good thoughts, but instead harbor harmful intentions.'

'The demons then asked: 'What is the merit of generating the aspiration for the unsurpassed, true, and correct Way, and of encouraging others to generate the aspiration for the Great Way?' The Bodhisattvas replied: 'Even if the Buddha worlds as numerous as the sands of the Ganges River are filled with the seven treasures, using them for almsgiving, the merit of those who generate the aspiration for the Way surpasses them. Moreover, even if all sentient beings in the Buddha lands as numerous as the sands of the Ganges River jointly offer all kinds of alms, support many learners, and satisfy all their desires, if someone encourages others to generate the aspiration for the Way, their merit surpasses them.'

'They further asked: 'If someone disturbs and destroys the aspiration for the Way, what is their sin?'

諸菩薩曰：『設復有人普取眾生挑其瞳子，罪寧多不？』答曰：『甚多。』報曰：『壞道意者，罪過於彼。』時，無數億諸魔之眾，聞此言說睹大變化，皆發無上正真道意。皆以天華、天香、雜香、散華、燒香奉諸菩薩，鼓諸音樂百千之數。各嘆頌曰：『愿令聖眾疾得無上正真之道。』

「時，彼菩薩成最正覺，尋有異天而舉聲曰：『斯諸魔眾皆脫惡趣，乃發道意。如來為施無恐懼義。』以是之故，如來名曰為無所畏。無所畏如來豈異人乎！莫造斯觀。所以者何？則吾身是也！」佛言：「目連！佛變斯名，于彼世界示現說法，是為如來威神之感，則非一切聲聞、緣覺之所能及。」

佛告目連：「於此三千大千世界東南，去斯八萬四千諸四大域，其域名曰普錦彩色，佛號眾華如來、至真、等正覺，現在說法。彼四大域種種妙好，八品珍寶以成為地，交露寶幔。其地柔軟如上妙衣，以珍為草，自然四寸遍佈于地；足蹈其上則便陷偃，舉足還復。其地平正猶若如掌。普錦世界有大城郭名曰上賢，人民熾盛安隱無患，米穀平賤快樂不倫，人民繁滋。其城東西長千二百八十里，南北廣六百四十里。上賢大城人民所居，眾多難計，復多於此安迦摩竭拘婁沙國。眾華如來常游在於上賢大城，若一說法化三垓人得羅漢證；

【現代漢語翻譯】現代漢語譯本諸位菩薩問道：『假設有人普遍地取出所有眾生的眼珠，這個罪過大不大？』回答說：『非常大。』（菩薩）告知說：『破壞他人求道之心的人，罪過超過前者。』當時，無數億的魔眾，聽到這些言語，看到巨大的變化，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。他們都用天上的花、天上的香、各種雜香、散花、燒香供奉諸位菩薩，敲擊各種音樂，數量成百上千。各自讚嘆歌頌道：『愿聖眾迅速獲得無上正真之道。』當時，那位菩薩成就了最正覺（Anuttara-samyak-sambodhi，無上正等正覺），隨即有異樣的天人發出聲音說：『這些魔眾都脫離了惡趣，竟然發起了道意（Bodhi-citta，菩提心）。如來是施予無所畏懼的意義。』因為這個緣故，如來被稱為無所畏（Vaisarada，無畏）。無所畏如來難道是其他人嗎！不要產生這樣的看法。這是什麼原因呢？因為我就是啊！』佛（Buddha）告訴目連（Maudgalyayana）說：『佛改變這個名稱，在那個世界示現說法，這是如來的威神之力所感應，不是一切聲聞（Sravaka，阿羅漢）和緣覺（Pratyekabuddha，辟支佛）所能達到的。』佛告訴目連：『從這個三千大千世界（Tri-sahasra-maha-sahasra-lokadhatu，一個由一千個中千世界組成的大世界）的東南方，經過八萬四千個四大洲（Caturdvipa，四大部洲），有一個世界名叫普錦彩色（Pukin-varnaka），佛號眾華如來（Puspa-rasmi-tathagata）、至真（Tathagata，如來）、等正覺（Samyak-sambuddha，正等覺），現在正在說法。那個四大洲種種美妙，用八種珍寶構成地面，交織著露珠寶幔。那裡的地面柔軟如同上好的衣服，用珍寶作為草，自然生長四寸高，遍佈于地面；腳踩在上面就會陷下去，抬起腳又恢復原狀。那裡的地面平坦端正如同手掌。普錦世界有一座大城名叫上賢（Uttara-bhadra），人民興盛安穩沒有憂患，米穀便宜快樂無比，人民繁榮滋長。那座城市東西長一千二百八十里，南北寬六百四十里。上賢大城人民居住的地方，眾多難以計數，比這個安迦（Anga）、摩竭（Magadha）、拘婁沙（Kuru）三國的人民還要多。眾華如來經常游化在上賢大城，如果說法一次，就能教化三垓人得到阿羅漢（Arhat）的果位。』

【English Translation】 English version The Bodhisattvas said: 'Suppose someone were to universally take out the pupils of all sentient beings, would the sin be great?' The answer was: 'Very great.' They reported: 'One who destroys the intention for the Path, their sin is greater than that.' At that time, countless billions of the hosts of Mara, hearing these words and witnessing the great transformation, all generated the intention for the Unsurpassed Right and True Path (Anuttara-samyak-sambodhi-citta, the mind of perfect complete enlightenment). They all offered heavenly flowers, heavenly incense, various mixed incenses, scattered flowers, and burning incense to the Bodhisattvas, and played various musical instruments in the hundreds and thousands. Each praised and sang: 'May the Holy Assembly quickly attain the Unsurpassed Right and True Path.' At that time, that Bodhisattva attained the Most Right Enlightenment (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and immediately a different Deva raised his voice and said: 'These hosts of Mara have all escaped the evil realms and have actually generated the intention for the Path (Bodhi-citta, the mind of enlightenment). The Tathagata bestows the meaning of fearlessness.' For this reason, the Tathagata is named Fearless (Vaisarada, fearlessness). Is the Fearless Tathagata different from other people? Do not create such a view. Why is that? Because I am he!' The Buddha (Buddha) told Maudgalyayana (Maudgalyayana): 'The Buddha changes this name and manifests to teach the Dharma in that world. This is the response to the majestic spiritual power of the Tathagata, which is beyond the reach of all Sravakas (Sravaka, Arhats) and Pratyekabuddhas (Pratyekabuddha, self-enlightened ones).' The Buddha told Maudgalyayana: 'To the southeast of this three-thousand-great-thousand world (Tri-sahasra-maha-sahasra-lokadhatu, a great world system consisting of a thousand million worlds), beyond eighty-four thousand great continents (Caturdvipa, four continents), there is a world named Pukin-varnaka, and the Buddha there is named Puspa-rasmi-tathagata (Puspa-rasmi-tathagata), the Truly Arrived One (Tathagata, Thus Come One), the Equally Rightly Awakened One (Samyak-sambuddha, perfectly enlightened one), now teaching the Dharma. Those great continents are wonderfully adorned, with the ground made of eight kinds of jewels, and interwoven canopies of dew-like jewels. The ground there is as soft as the finest clothing, with jewels as grass, naturally growing four inches high, covering the ground; when one steps on it, it sinks, and when one lifts one's foot, it returns to its original state. The ground there is as flat and even as the palm of one's hand. In the Pukin world, there is a great city named Uttara-bhadra, where the people are prosperous, peaceful, and free from worry, the rice and grain are cheap, and the happiness is unparalleled, and the people flourish. That city is twelve hundred and eighty li long from east to west, and six hundred and forty li wide from north to south. The place where the people of the great city of Uttara-bhadra live is numerous and difficult to count, even more than the people of the three countries of Anga, Magadha, and Kuru. The Puspa-rasmi-tathagata often travels and transforms in the great city of Uttara-bhadra, and if he teaches the Dharma once, he can transform three gai people to attain the fruit of Arhat (Arhat).'

有三垓人至阿那含；有三垓人至斯陀含寂寞之行；有三垓人得道跡證；有三垓人化緣覺乘；又兩倍人皆發無上正真道意；有無數人皆殖眾德本。

「彼四大域其境界中，而有一樹名蜜合成，常有華實其味甚美如百味饌。男子、女人若取華實當食之者，晝夜七日飽不飢渴，顏容姝好色中改變，精氣充滿、勢力強盛、形體輕便。食是已后亦不大行、亦不小便、無有涕唾。土不耕種賈販求利。服是華實自然安隱。亦無貧富，飲食、居宅等無差特。又彼如來諸聲聞等，六十四億百千諸垓諸菩薩眾復倍此數。而彼如來所遊觀園名曰普華，佛所食處。佛與聲聞、諸菩薩眾，適坐飯頃。尋時諸樹曲躬作禮，有此華實自然來入比丘缽中。飯食已竟，有諸樹木復重作禮覆住如故。」

佛言：「目連！彼之世界功德巍巍乃如是矣。眾華如來則吾身是。今續現在，以此名號講說經義，則非一切聲聞、緣覺之所能知也。」

佛告目連：「斯三千大千世界西南方，去此七大四域，有四方界名曰選擇。一一方域有八萬四千國，一一國有八萬四千王，一一王有八萬四千城。其州域大邦郡國縣邑、村落，人民之眾億百千垓具足備滿，斯一切王棄去非法。一一王者有八萬四千夫人婇女，一切婇女國中第一為真玉女。一一國王有五百子，

【現代漢語翻譯】現代漢語譯本：有三百億人證得阿那含果（Anagamin，不還果）；有三百億人證得斯陀含果（Sakrdagamin，一來果），進入寂靜的修行；有三百億人獲得道跡的驗證；有三百億人化度為緣覺乘（Pratyekabuddha-yana，獨覺乘）；又有兩倍於此的人發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；有無數人種下了各種功德善根。『在那四大洲的境界中，有一棵樹名叫蜜合成，經常有花和果實，味道非常美好，如同各種美味佳餚。男子、女人如果取其花和果實食用，日夜七天都飽足而不感到飢渴，容顏美好，氣色改變，精氣充滿，勢力強盛，形體輕便。食用之後也不需要大量行走，也不需要大小便，沒有涕唾。土地無需耕種，人們也不需要經商求利。服用這種花和果實自然安穩。也沒有貧富之分，飲食、居所等都沒有差別。而且那位如來的所有聲聞弟子等，有六十四億百千諸垓的菩薩眾，數量是他們的兩倍。那位如來所遊覽的園林名叫普華，是佛陀用餐的地方。佛陀與聲聞、諸菩薩眾，剛坐下準備用餐的時候，隨即那些樹木彎腰作禮，這些花和果實自然進入比丘的缽中。用餐完畢，那些樹木再次作禮，恢復原狀。』佛陀說：『目連（Maudgalyayana）！那個世界的功德巍峨盛大就是這樣啊。眾華如來就是我的化身。現在繼續以這個名號講解經義，不是一切聲聞、緣覺所能理解的。』佛陀告訴目連：『從這三千大千世界的西南方，經過七個大四洲，有一個四方世界名叫選擇。每一個方域有八萬四千個國家，每一個國家有八萬四千個國王，每一個國王有八萬四千座城。其州域、大邦、郡國、縣邑、村落，人民眾多，億百千垓，具足完備，所有這些國王都捨棄了非法。每一個國王有八萬四千個夫人婇女，所有婇女中，全國第一的是真玉女。每一個國王有五百個兒子，』

【English Translation】 English version: There were three hundred 'gaha' (垓, a large number) of people who attained the state of Anagamin (不還果, Non-Returner); there were three hundred 'gaha' of people who attained the state of Sakrdagamin (一來果, Once-Returner), entering into solitary practice; there were three hundred 'gaha' of people who obtained the verification of the path; there were three hundred 'gaha' of people who were transformed into Pratyekabuddha-yana (緣覺乘, Solitary Buddha Vehicle); and twice that number all generated the intention for Anuttara-samyak-sambodhi-citta (無上正真道意, unsurpassed, right and perfect enlightenment); there were countless people who planted various roots of merit. 『Within the boundaries of those four great continents, there is a tree named 'Honey-Synthesis', which always has flowers and fruits, and its taste is very delicious, like a hundred flavors of delicacies. If men and women take the flowers and fruits to eat, they will be full and not hungry or thirsty for seven days and nights, their appearance will be beautiful, their complexion will change, their essence will be full, their power will be strong, and their bodies will be light. After eating this, they also do not need to walk much, nor do they need to urinate or defecate, and there is no snot or saliva. The land does not need to be cultivated, and people do not need to engage in trade for profit. Taking this flower and fruit is naturally peaceful and secure. There is also no distinction between rich and poor, and there is no difference in food, clothing, housing, and so on. Moreover, all the 'sravakas' (聲聞, Hearers) of that 'Tathagata' (如來, Thus Come One), and so on, have sixty-four 'koti' (億, hundred million) hundreds of thousands of 'gaha' of 'bodhisattvas' (菩薩, beings striving for enlightenment), and the number is twice that of them. The garden that the 'Tathagata' visits is called 'Universal-Flower', which is where the Buddha eats. When the Buddha and the 'sravakas' and 'bodhisattvas' just sit down to eat, the trees immediately bow in reverence, and these flowers and fruits naturally enter the 'bhikkhus' (比丘, monks) bowls. After the meal is finished, the trees bow again and return to their original state.』 The Buddha said: 『Maudgalyayana (目連)! The merit and virtue of that world is so majestic. The 'Multitude-of-Flowers Tathagata' is my manifestation. Now, continuing to explain the meaning of the scriptures with this name, it is not something that all 'sravakas' and 'pratyekabuddhas' can understand.』 The Buddha told Maudgalyayana: 『From the southwest of this 'three-thousand-great-thousand world' (三千大千世界), passing through seven great four continents, there is a four-sided world called 'Selection'. Each region has eighty-four thousand countries, each country has eighty-four thousand kings, and each king has eighty-four thousand cities. Its provinces, large states, prefectures, counties, towns, villages, the multitude of people, 'koti' hundreds of thousands of 'gaha', are fully complete, and all these kings abandon illegality. Each king has eighty-four thousand consorts and concubines, and among all the concubines, the first in the country is the 'True Jade Woman'. Each king has five hundred sons,』

或有千二百子者。一一諸王以正治國，不加鞭杖刀刃不設，各各教化不令而從。佛名釋寶光明如來、至真、等正覺，現在說法。

「彼佛所游厥四方域精舍，香座高四丈九尺，一一座床香氣流佈。於四天下而雨天華，散於釋寶光明如來上，百千伎樂自然和鳴，天地忽然為大震動音聲如梵，積累功德不可稱計。百千之福為轉法輪，斷諸塵勞泥洹無垢，名曰將護。諸菩薩容如來說法為四大。八萬四千王住在宮中，及諸婇女，男女大小聞了道義，悉得遠塵離垢諸法，法眼生。諸王妻子、中宮眷屬悉發無上正真道意，皆同一音各自宣言：『志願出家。』如來勸贊，悉使一時同作沙門。若游郡國縣邑、丘聚、村落，造行亦不種作，自然生粳米，諸天悉來供養之。

「其佛第一講法，諸聲聞眾皆得立於須陀洹果，諸菩薩乘皆逮信忍。第二說法得斯陀含果，諸菩薩乘皆悉逮得柔順法忍。第三法會講說經典住阿那含，諸菩薩學獲致五通。第四說法立於羅漢，諸菩薩學得不起法忍。諸王中宮女子官屬，皆轉女身得為男子。斯諸如來悉授其決，皆當逮得無上正真之道。于意云何？彼界如來名釋寶光明，豈異人乎！莫造斯觀。所以者何？則吾身是也！以此名號于彼世界示現說法。如來變動，則非一切聲聞緣覺之所能知也。」

【現代漢語翻譯】現代漢語譯本或者有擁有一千二百個兒子的國王。這些國王都以正道治理國家，不使用鞭打或刀劍，各自施行教化，無需命令百姓也能遵從。佛的名號是釋寶光明如來（Śākyamuni-ratna-prabhāsa-tathāgata），是至真、等正覺者，現在正在說法。

『那位佛所遊歷的四方國土的精舍，香座高四丈九尺，每一座床都散發著香氣。在四天下（catvāro dvīpāḥ）降下天花，散落在釋寶光明如來（Śākyamuni-ratna-prabhāsa-tathāgata）身上，百千種伎樂自然和諧地鳴奏，天地忽然發生巨大的震動，聲音如同梵天之音，積累的功德不可稱量。以百千種福德來轉法輪（dharma-cakra），斷除各種塵世煩惱，達到沒有污垢的涅槃（nirvāṇa），這被稱為將護。諸位菩薩（bodhisattva）容貌端正，如來（tathāgata）所說法如同四大（mahābhūta）。八萬四千位國王住在宮中，以及他們的妃嬪、男女老少聽聞了佛法真義，都遠離了塵垢，獲得了清凈的諸法，生起了法眼（dharma-cakṣu）。諸位國王的妻子、後宮眷屬都發起了無上正真道意（anuttarā-samyak-saṃbodhi-citta），都用同一個聲音各自宣稱：『我等志願出家。』如來（tathāgata）勸導讚許，使他們一時都成爲了沙門（śrāmaṇa）。如果遊歷郡國縣邑、丘聚、村落，即使不耕種，也會自然生長出粳米，諸天（deva）都會前來供養。

『那位佛第一次講法，所有的聲聞眾（śrāvaka）都證得了須陀洹果（srota-āpanna），諸位菩薩乘（bodhisattva-yāna）都獲得了信忍（kṣānti）。第二次說法，證得了斯陀含果（sakṛdāgāmin），諸位菩薩乘（bodhisattva-yāna）都獲得了柔順法忍（mṛdu-kṣānti）。第三次法會講說經典，證得了阿那含果（anāgāmin），諸位菩薩學（bodhisattva）獲得了五神通（pañcābhijñā）。第四次說法，證得了阿羅漢果（arhat），諸位菩薩學（bodhisattva）獲得了不起法忍（anutpattika-dharma-kṣānti）。諸位國王、後宮女子和官屬，都轉變為男子之身。這些如來（tathāgata）都為他們授記，他們都將證得無上正真之道（anuttarā-samyak-saṃbodhi）。你們認為如何？那個世界的如來（tathāgata）名為釋寶光明（Śākyamuni-ratna-prabhāsa），難道是別人嗎！不要這樣認為。為什麼呢？因為我就是！我以這個名號在那個世界示現說法。如來（tathāgata）的變化，不是一切聲聞（śrāvaka）和緣覺（pratyekabuddha）所能瞭解的。』

【English Translation】 English version There were kings who each had twelve hundred sons. Each of these kings governed their kingdoms righteously, without resorting to whips, staves, or blades. They each taught and transformed their people, who obeyed without being commanded. The Buddha's name was Śākyamuni-ratna-prabhāsa-tathāgata (釋寶光明如來), the Truly Awakened One, the Perfectly Enlightened One, who is now preaching the Dharma.

'The monasteries in the four regions (catvāro dvīpāḥ) where that Buddha traveled had fragrant seats that were forty-nine feet high. Each seat emanated fragrance. Heavenly flowers rained down in the four continents, scattering upon Śākyamuni-ratna-prabhāsa-tathāgata (釋寶光明如來). Hundreds of thousands of musical instruments played in harmony naturally. Heaven and earth suddenly shook greatly, with a sound like that of Brahma. The accumulated merit was immeasurable. With hundreds of thousands of blessings, he turned the Dharma wheel (dharma-cakra), cutting off all worldly defilements, reaching the stainless Nirvana (nirvāṇa), which is called protection. The appearances of the Bodhisattvas (bodhisattva) were dignified. The Dharma spoken by the Tathagata (tathāgata) was like the four great elements (mahābhūta). Eighty-four thousand kings lived in their palaces, along with their consorts, men, women, young, and old. Upon hearing the meaning of the Dharma, they all became free from dust and defilement, and the Dharma eye (dharma-cakṣu) arose. The kings' wives and the palace retinue all generated the unsurpassed, right, and true mind of enlightenment (anuttarā-samyak-saṃbodhi-citta), and they all declared in one voice: 'We vow to renounce the household life.' The Tathagata (tathāgata) encouraged and praised them, and caused them all to become śrāmaṇas (沙門) at once. When he traveled to districts, countries, counties, villages, settlements, and hamlets, even without planting or cultivating, natural rice would grow, and all the devas (天) would come to make offerings to him.'

'During that Buddha's first Dharma talk, all the Śrāvakas (śrāvaka) attained the Srota-āpanna fruit (須陀洹果), and all the Bodhisattva-yāna (菩薩乘) attained the Kṣānti (信忍). During the second Dharma talk, they attained the Sakṛdāgāmin fruit (斯陀含果), and all the Bodhisattva-yāna (菩薩乘) attained the Mṛdu-kṣānti (柔順法忍). During the third Dharma assembly, while explaining the scriptures, they attained the Anāgāmin fruit (阿那含果), and the Bodhisattva (bodhisattva) attained the five supernormal powers (pañcābhijñā). During the fourth Dharma talk, they attained the Arhat fruit (arhat), and the Bodhisattva (bodhisattva) attained the Anutpattika-dharma-kṣānti (不起法忍). The kings, palace women, and officials all transformed their female bodies into male bodies. All these Tathagatas (tathāgata) bestowed predictions upon them, and they will all attain the unsurpassed, right, and true path of enlightenment (anuttarā-samyak-saṃbodhi). What do you think? Is the Tathagata (tathāgata) in that world named Śākyamuni-ratna-prabhāsa (釋寶光明) someone different? Do not hold such a view. Why? Because it is I! I manifest and preach the Dharma in that world with this name. The transformations of the Tathagata (tathāgata) are beyond the understanding of all Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha).'

佛告目連：「於是三千大千世界西北方，去此五十五四大方域，有四方域號名香土。以上妙好栴檀、雜香為閻浮提土地，有樹名曰普香。一一樹者香聞四十里，自然蓮華大如車輪，有無數葉香氣普流，極柔軟好絕細綵衣，色不可計，光耀煒煒生高二丈。一一蓮華其香之氣，遍四天下香周無量。香為重閣，香為經行。池生蓮華。無有郡縣國邑、丘聚村落，惟有高臺無央數千滿其境界。猶如第六無憍樂天，自然之物人民之安，飲食游居等無差特。彼土如來說經法時，惟演清凈諸大人教，舍于聲聞、緣覺之事。神通菩薩周遍四方，不可思議諸菩薩眾，逮得法忍。

「諸菩薩中有菩薩名曰變眾法王，志願高妙獲威成三，忍明神通辯才巍巍，供養、稽首、歸命無央數億百千諸佛。變眾法王菩薩大士勸請世尊演說經典，佛即聽之宣揚道義。即于佛前從座而興高四百里，因從毛孔悉放光明普照世界，自然化生微妙蓮華，其色像貌生無央數億百千葉，遍佈境界積四丈九尺。諸天伎樂不鼓自鳴，出八部音法印之聲。一一法印總八十四億經典之訓，一一經典攝二萬二千香氣之敏言，從虛空中自然而建。九十六百千億人立不退轉，當成無上正真之道，皆逮得至不起法忍。諸菩薩眾如是比像周遍彼土。

「其境人民無有盲聾亦

【現代漢語翻譯】現代漢語譯本佛陀告訴目連（Maudgalyayana的另一種稱謂，佛陀十大弟子之一）: 『在三千大千世界的西北方，距離此地五十五個四大方域之外，有一個名為香土的四方域。那裡以最美妙的栴檀（一種珍貴的香木）、各種香料作為閻浮提（Jambudvipa，我們所居住的這個世界）的土地，有一種樹名叫普香。每一棵樹的香氣都能飄散四十里，自然生長的蓮花大如車輪，有無數的葉子，香氣普遍流淌，極其柔軟美好，絕妙細膩的彩色衣物，顏色不可計數，光芒閃耀，生長高達二丈。每一朵蓮花的香氣，遍佈整個四天下（Sumeru周圍的四大洲），香氣瀰漫無量。香氣凝結成重重樓閣，香氣形成經行之處。池塘中生長著蓮花。那裡沒有郡縣、國都、丘陵聚集地或村落，只有無數的高臺遍佈其境界。就像第六無憍樂天（Paranirmita-vasavartin，欲界頂層天），自然產生的物品使人民安樂，飲食遊樂居住等等都沒有差別。那裡的如來（Tathagata，佛的稱號之一）宣講經法時，只演說清凈的諸大菩薩的教義，捨棄聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，靠自己力量覺悟者）之事。神通廣大的菩薩周遍四方，不可思議的諸菩薩眾，證得法忍（Dharma-ksanti，對佛法的深刻理解和接受）。』『諸菩薩中有一位菩薩名叫變眾法王（Vikurvana-samgraha-dharma-raja），志願高妙，獲得威德成就，具備三忍（三種對佛法的忍耐和接受），明瞭神通，辯才卓越，供養、稽首、歸命無數億百千諸佛。變眾法王菩薩大士勸請世尊演說經典，佛陀應允並宣揚道義。隨即在佛陀面前從座位上起身，身高四百里，從毛孔中散發出光明普照世界，自然化生微妙的蓮花，其顏色形象生出無數億百千葉，遍佈境界，堆積四丈九尺。諸天伎樂不敲自鳴，發出八部（天龍八部）的音律和法印（Dharma-mudra，佛法的象徵）之聲。每一個法印總括八十四億經典的訓誡，每一部經典包含二萬二千種香氣的精妙語言，從虛空中自然建立。九十六百千億人立於不退轉（avaivartika，不會退轉的境界），將成就無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺），都證得不起法忍（anutpattika-dharma-ksanti，對不生不滅之法的深刻理解和接受）。諸菩薩眾如此景象遍佈彼土。』『其境界的人民沒有盲聾啞。』

【English Translation】 English version The Buddha told Maudgalyayana (one of the Buddha's ten great disciples): 'To the northwest of this three-thousand-great-thousand world, beyond fifty-five great square regions, there is a square region named Fragrant Land. It uses the finest sandalwood (a precious fragrant wood) and various fragrances as the land of Jambudvipa (the world we live in), and there is a tree called Universal Fragrance. Each tree's fragrance can spread forty li (a Chinese unit of distance), and naturally growing lotuses are as large as chariot wheels, with countless leaves, and the fragrance flows everywhere, extremely soft and beautiful, exquisitely delicate colored garments, the colors are countless, the light shines brightly, growing up to two zhang (a Chinese unit of length). The fragrance of each lotus flower pervades the entire four continents (the four continents around Sumeru), and the fragrance is immeasurable. The fragrance condenses into layers of pavilions, and the fragrance forms places for walking meditation. Lotuses grow in the ponds. There are no prefectures, counties, kingdoms, hill settlements, or villages, only countless high platforms filling its borders. It is like the Sixth Paranirmita-vasavartin Heaven (the highest heaven in the desire realm), naturally generated objects bring peace to the people, and there is no difference in food, drink, recreation, and dwelling. When the Tathagata (one of the Buddha's titles) there expounds the Dharma, he only speaks of the pure teachings of the great Bodhisattvas, abandoning the affairs of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Bodhisattvas with great supernatural powers pervade all directions, and the inconceivable hosts of Bodhisattvas attain Dharma-ksanti (deep understanding and acceptance of the Dharma).' 'Among the Bodhisattvas, there is a Bodhisattva named Vikurvana-samgraha-dharma-raja, whose aspirations are lofty and profound, who has attained majestic achievements, possesses the three ksanti (three types of patience and acceptance of the Dharma), understands supernatural powers, and has outstanding eloquence, offering, bowing, and taking refuge in countless billions of Buddhas. The Bodhisattva Mahasattva Vikurvana-samgraha-dharma-raja urges the World Honored One to expound the scriptures, and the Buddha agrees and proclaims the Dharma. Immediately, in front of the Buddha, he rises from his seat, his height is four hundred li, and from his pores emanate light illuminating the world, naturally transforming into subtle lotuses, their colors and forms producing countless billions of leaves, spreading throughout the realm, accumulating to a height of forty-nine zhang. The music of the devas plays without being struck, emitting the sounds of the eight classes of beings (the eight classes of gods and demigods) and the Dharma-mudra (symbols of the Dharma). Each Dharma-mudra encompasses the teachings of eighty-four billion scriptures, and each scripture contains twenty-two thousand subtle languages of fragrance, naturally established from the void. Ninety-six hundred thousand billion people stand in non-retrogression (avaivartika, a state of non-regression), will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and all attain anutpattika-dharma-ksanti (deep understanding and acceptance of the Dharma of non-arising and non-ceasing). Such images of Bodhisattvas pervade that land.' 'The people in that realm are not blind, deaf, or mute.'

無跛蹇，亦無惡色瑕穢之難，無貧匱者。斯眾菩薩三十二相莊嚴其身，無有異樂以法為樂，亦不食飲，服志禪定以為供養。彼無八處及與惡趣，假使壽終無有別趣，惟歸佛道。」

佛言：「目連！于意云何？釋賢光明如來，則吾身是也！如來於彼變化感動，則非一切聲聞、緣覺之所能知也。」

佛告目連：「於是三千大千世界東北方，去此四十二四方大域，有別大界名曰志危。其土人民淫、怒、癡盛，弊惡慳貪手執刀杖，無信、嫉妒、犯戒、瞋恚，多為徙倚懈怠慢突，放心恣意而不安詳。計有吾我，貪人壽命，復無智慧，不知時節、不曉羞慚，志性卒暴而無恭敬。彼土眾生顏貌變惡下劣卑賤，相求長短欲相危害，喜相罵詈誹謗相言。風雨不時，邪辭相教。其地堅硬粗惡之瑕，荊棘污穢周布土境。斯諸人民形體顏貌似冰麻油草木藍色，衣服醜陋、飲食粗惡、貧窮困厄。土石七兇，人民憍念。是天宮殿人民之黨，若得財寶悉沒王藏。彼土人民遭眾罰厄，加之杖痛一類無差也。」

佛言：「目連！彼土人民勤苦之患現在如是。假使命過終沒之後，悉墮地獄、餓鬼、畜生。其佛名曰心念愍哀如來、至真、等正覺。講說經法現十八變而演典籍，七百歲中無有一人受法教者。其佛世尊不以懈厭，興發大哀益加演

【現代漢語翻譯】現代漢語譯本：沒有跛足殘疾，也沒有醜陋的容貌和污穢的災難，沒有貧窮匱乏的人。這些菩薩們以三十二相來莊嚴自身，沒有其他的快樂，以佛法為樂，也不需要飲食，以堅定的禪定作為供養。他們沒有八處（指八無暇處，即沒有機會修習佛法的八種處境）以及惡趣（地獄、餓鬼、畜生），即使壽命終結也不會去往其他地方，唯有迴歸佛道。

佛陀說：『目連（Maudgalyayana，佛陀的弟子，以神通著稱）！你認為如何？釋賢光明如來（釋賢光明如來），就是我的化身！如來在那裡的變化和感動，不是一切聲聞（Sravaka，聽聞佛陀教法的弟子）、緣覺（Pratyekabuddha，通過自身努力覺悟的修行者）所能理解的。』

佛陀告訴目連：『在這個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大世界）的東北方，距離這裡四十二個四方大域（一個巨大的區域單位），有另一個大世界，名叫志危（Zhiwei）。那裡的土地上的人民淫慾、憤怒、愚癡盛行，邪惡、吝嗇、貪婪，手持刀杖，沒有信仰、嫉妒、違犯戒律、嗔恨，大多遊手好閒、懈怠傲慢、放縱恣意而不安詳。他們計較自我，貪戀壽命，又沒有智慧，不知道時節、不曉得羞慚，心性急躁暴烈而沒有恭敬。那裡的眾生容貌醜陋、低下卑賤，互相爭鬥長短，想要互相危害，喜歡互相謾罵誹謗。風雨不調，用邪惡的言辭互相教導。那裡的土地堅硬粗糙，荊棘污穢遍佈國土。這些人民的形體容貌像冰、麻油、草木的藍色，衣服醜陋、飲食粗劣、貧窮困厄。土地和石頭有七種兇相，人民驕傲自滿。那些天宮殿宇和人民的財產，如果得到財寶都被國王沒收。那裡的百姓遭受各種懲罰和災難，加上棍杖的痛苦，沒有差別。』

佛陀說：『目連！那裡的百姓勤勞困苦的患難現在就是這樣。如果壽命終結之後，都會墮入地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）道。那裡的佛名叫心念愍哀如來（Cintanamanomaitri-Tathagata）、至真（Satya）、等正覺（Samyaksambuddha）。講說經法，示現十八種變化而演說經典，七百歲中沒有一個人接受佛法教導。那位佛世尊不因此懈怠厭倦，興起大慈悲心，更加努力演說佛法。』

【English Translation】 English version: There are no cripples, nor are there ugly appearances or defilements, nor are there those who are poor and destitute. These Bodhisattvas adorn their bodies with the thirty-two marks, having no other pleasures, taking the Dharma as their pleasure, and not eating or drinking, but taking firm meditation as their offering. They have no eight unfavorable conditions (referring to the eight states where one has no opportunity to practice the Dharma) and evil destinies (hell, hungry ghosts, animals), and even if their lives end, they do not go to other realms, but only return to the Buddha path.

The Buddha said: 'Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers)! What do you think? The Tathagata Shixian Guangming (Tathagata Shixian Guangming) is my own transformation! The transformations and influences of the Tathagata there are not something that all Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts) can understand.'

The Buddha told Maudgalyayana: 'In the northeast of this Trisahasra-Mahasahasra-Lokadhatu (a great world in Buddhist cosmology), forty-two great square regions (a large unit of area) away from here, there is another great world called Zhiwei. The people of that land are filled with lust, anger, and delusion, evil, stingy, and greedy, holding knives and staffs, without faith, jealous, violating precepts, and hateful, mostly idle, lazy, arrogant, and unrestrained, without peace. They calculate self, are greedy for life, and have no wisdom, do not know the seasons, do not know shame, and are impulsive and disrespectful. The beings of that land have ugly, inferior, and lowly appearances, competing for length and wanting to harm each other, liking to curse and slander each other. The wind and rain are not timely, and they teach each other with evil words. The land is hard and rough, with thorns and filth covering the land. The bodies and appearances of these people are like ice, sesame oil, wood, and blue, their clothes are ugly, their food is coarse, and they are poor and distressed. The land and stones have seven ominous signs, and the people are arrogant. The palaces and the possessions of the people, if they obtain treasures, are all confiscated by the king. The people of that land suffer various punishments and disasters, plus the pain of sticks, without any difference.'

The Buddha said: 'Maudgalyayana! The suffering of the people of that land is like this now. If their lives end, they will all fall into the hells (Naraka), the realms of hungry ghosts (Preta), and the animal realm (Tiryagyoni). The Buddha there is called Cintanamanomaitri-Tathagata (Cintanamanomaitri-Tathagata), Satya (Truth), Samyaksambuddha (Perfectly Enlightened One). He speaks the Dharma, manifesting eighteen transformations and expounding the scriptures, and for seven hundred years, not a single person receives the Dharma teachings. That Buddha World-Honored One does not become weary because of this, but arouses great compassion and strives even harder to expound the Dharma.'

經。其佛若入郡國縣邑、邦域村落，人民見之皆共罵詈誹謗毀辱唾賤，瓦石打之。彼如來尊欲開化故，亦不退止。時，佛復於七百歲中說經，八十四垓人皆得羅漢，得阿那含、斯陀含、須陀洹；各各亦復八十四垓，悉於一日出作沙門受成就戒。一切學者及不學者，於三月竟不樂余談，一日之中皆般泥洹。又其如來續存處世，復有五人學菩薩乘，宿有餘釁生彼佛土，遭勤苦惱佛為說經。」

目連白佛言：「其土菩薩以何罪殃，生彼土弊惡之處耶？」

佛告目連：「菩薩以四事法，生於惡處受于惱患也。何等四？假使菩薩慕供養利，不學道法即生惡處。複次，目連！菩薩又喜誹謗正法，既自不學又止他人令不受持。複次，目連！菩薩呵折他人，斷不得共行誹謗之。複次，目連！菩薩不護身口意者。以是四法，生於惡趣而受惱患。」

佛言：「在彼世界講說經者，則吾身是也。如來現變感動威神，則非一切聲聞、緣覺之所能知。」

目連白佛：「如來至真惟於此三千大千世界現作佛事，復于余國異佛土乎？」

佛告目連：「今爾所見世尊示現與聲聞俱。吾又復於斯三千大千世界百億四大域，隨人所樂察其本志各為說法。又佛於斯三千世界四方大域，以梵天色像說法、或如來像而現教化、或現

【現代漢語翻譯】經文記載，那位佛如果進入郡、國、縣邑、邦域、村落，當地人民見到他，都一起謾罵、誹謗、詆譭、侮辱、輕賤他，甚至用瓦片石頭扔他。但那位如來（Tathagata，佛的稱號）爲了開化他們，也不退卻停止。當時，佛又在七百歲中宣說佛經，八十四垓（gāi，古代數量單位）人證得阿羅漢（Arhat，佛教修行果位），證得阿那含（Anagamin，佛教修行果位）、斯陀含（Sakrdagamin，佛教修行果位）、須陀洹（Srotapanna，佛教修行果位）果位的人，也各自有八十四垓，都在同一天出家作沙門（Sramana，出家修行者），受具足戒。所有有學和無學的人，在三個月后都不喜歡其他談論，在同一天都入般涅槃（Parinirvana，佛教用語，指完全的涅槃）。而且那位如來繼續存在於世間，又有五個人學習菩薩乘（Bodhisattva-yana，大乘佛教），因為過去有剩餘的罪過而生在那佛土，遭受勤苦惱，佛為他們宣說佛經。

目連（Maudgalyayana，佛陀十大弟子之一）問佛說：『那些菩薩因為什麼罪業，而生在那佛土的弊惡之處呢？』

佛告訴目連：『菩薩因為四種事，會生於惡處而遭受惱患。是哪四種呢？假如菩薩貪圖供養利益，不學習道法，就會生於惡處。其次，目連！菩薩又喜歡誹謗正法，自己不學習，又阻止他人不接受奉持。再次，目連！菩薩呵斥折辱他人，斷絕他人不得共同修行，並且誹謗他人。再次，目連！菩薩不守護身口意。因為這四種原因，會生於惡趣而遭受惱患。』

佛說：『在那世界講說佛經的人，就是我的化身。如來所顯現的變化和感動的威神之力，不是一切聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己領悟佛法而得解脫者）所能知道的。』

目連問佛：『如來至真，只是在這三千大千世界顯現佛事，還是在其他的國土佛土也顯現佛事呢？』

佛告訴目連：『現在你所見到的世尊，是與聲聞弟子在一起示現的。我又在這三千大千世界的一百億個四大域中，隨著人們所喜好的，觀察他們的本來的志向，各自為他們說法。而且佛在這三千世界的四方大域中，以梵天（Brahma，印度教的創世神）的色像說法，或者以如來的形象而顯現教化，或者顯現

【English Translation】 The Sutra states: 'If that Buddha enters a district, country, county, town, or village, the people who see him all together curse, slander, defame, insult, despise, and throw tiles and stones at him. That Tathagata (title of a Buddha), desiring to enlighten them, does not retreat or stop. At that time, the Buddha again speaks the Sutra for seven hundred years, and eighty-four gai (ancient unit of measurement) of people attain Arhatship (Arhat, a Buddhist state of enlightenment), Anagamin (Anagamin, a Buddhist state of enlightenment), Sakrdagamin (Sakrdagamin, a Buddhist state of enlightenment), and Srotapanna (Srotapanna, a Buddhist state of enlightenment); each also numbering eighty-four gai, all become Sramanas (Sramana, a wandering ascetic) on the same day and receive the complete precepts. All learners and non-learners, after three months, do not enjoy other discussions, and on the same day, they all enter Parinirvana (Parinirvana, the ultimate state of Nirvana). Moreover, that Tathagata continues to exist in the world, and there are five more people who study the Bodhisattva-yana (Bodhisattva-yana, the Mahayana path), who, due to remaining past offenses, are born in that Buddha-land and suffer diligent hardship; the Buddha speaks the Sutra for them.'

Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) asked the Buddha: 'What sins cause those Bodhisattvas to be born in the evil places of that Buddha-land?'

The Buddha told Maudgalyayana: 'Bodhisattvas, because of four things, are born in evil places and suffer affliction. What are the four? If a Bodhisattva craves offerings and benefits and does not study the Dharma, they will be born in an evil place. Secondly, Maudgalyayana! Bodhisattvas also like to slander the True Dharma, not only not studying themselves but also preventing others from accepting and upholding it. Thirdly, Maudgalyayana! Bodhisattvas scold and humiliate others, preventing them from practicing together and slandering them. Fourthly, Maudgalyayana! Bodhisattvas do not guard their body, speech, and mind. Because of these four things, they are born in evil realms and suffer affliction.'

The Buddha said: 'The one who speaks the Sutra in that world is my manifestation. The transformations and inspiring divine powers manifested by the Tathagata are not knowable by all Sravakas (Sravaka, a disciple who hears and practices the Dharma) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own).'

Maudgalyayana asked the Buddha: 'Does the Tathagata, the Truly Real One, only manifest Buddha-deeds in this Three Thousand Great Thousand World, or also in other Buddha-lands?'

The Buddha told Maudgalyayana: 'Now what you see is the World-Honored One manifesting with the Sravaka disciples. I also, in the one hundred billion four great continents of this Three Thousand Great Thousand World, according to what people like, observe their original aspirations and speak the Dharma for them individually. Moreover, the Buddha, in the four great continents of this Three Thousand World, speaks the Dharma in the form of Brahma (Brahma, the Hindu god of creation), or manifests and teaches in the form of the Tathagata, or manifests'

白衣不著袈裟、或如帝釋示現說法、或如四王轉輪聖王，如是一切行權方便為說經典。如來於斯三千大千世界，各各隨心之所喜樂，所應度者眾生之類，而為說法開化之也。及在他方無量佛土，一切聲聞、緣覺之乘所不能知也。如日月宮而不動移，普悉現於郡國縣邑、村落丘聚、州域大邦。如來若斯自於佛土而不動搖，則便皆現於無央數諸佛國土，隨從群黎本志所應，為說經典。」

目連白佛言：「今所現佛，何所審實？忉利天上閻浮提者？諸天宮中三千大千域者？在他方異佛世界說法者乎？惟天中天當何因知審真佛者？施何所佛，福祐大巨不可稱限？」

佛告目連：「吾今問爾，從意報之。卿意云何？猶如幻師化造化人，為男、為女何所審實？」

目連答曰：「無有實者。天中天！所以者何？幻祝術力化有所變，悉無所有不可別知。」

又問：「目連！所可故化，寧有所辯不乎？」

曰：「辯之。天中之天！」

佛言：「如是一切諸法亦如幻化，不可別知等無差特，亦不作。猶如幻師，任力祝術多所化變，所可化者等無差特。佛亦如是，以智慧聖而普示現諸佛國土，所造平等而無差特，悉為佛事。其有供養斯諸佛者，建立福祐德量一等，諸佛世尊無有差別。是一切法悉無所生

【現代漢語翻譯】現代漢語譯本：不穿袈裟的在家居士，或者像帝釋（Indra，佛教中的天神）一樣顯現說法，或者像四王（Four Heavenly Kings，佛教中的護法神）和轉輪聖王（Chakravartin，理想的統治者）一樣，所有這些都是爲了方便引導眾生而宣說經典。如來（Tathagata，佛的稱號）在這三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙）中，根據每個眾生內心所喜愛的和應該被度化的型別，為他們說法開導。這種說法也遍及其他無量佛土（Buddha-kshetra，佛所居住的國土），是聲聞（Sravaka，聽聞佛法而證悟的弟子）和緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的人）的乘（yana，交通工具，比喻教法）所不能理解的。就像太陽和月亮的宮殿雖然不動，卻普遍顯現在各個郡國縣邑、村落丘聚、州域大邦一樣。如來也是這樣，雖然自身在佛土中不動搖，卻顯現在無數的諸佛國土中，根據眾生的本願和應該接受的教導，為他們宣說經典。

目連（Maudgalyayana，佛陀的弟子，以神通著稱）對佛說：『現在所顯現的佛，哪個是真實的？是在忉利天（Trayastrimsa，欲界六天之一）上，還是在閻浮提（Jambudvipa，我們所居住的娑婆世界）？是在諸天宮中的三千大千世界，還是在其他佛的世界說法？只有天中天（Devatideva，對佛的尊稱）您才能讓我們知道哪個是真正的佛。供養哪尊佛，才能獲得巨大無比的福報？』

佛告訴目連：『我現在問你，你根據自己的想法回答。你認為怎麼樣？就像幻術師變幻出人，無論是男人還是女人，哪個是真實的？』

目連回答說：『沒有一個是真實的。天中天！因為幻術師依靠幻術的力量進行變化，一切都是虛幻的，無法分辨。』

佛又問：『目連！所變化出來的東西，難道沒有區別嗎？』

目連說：『有區別。天中之天！』

佛說：『像這樣，一切諸法（dharma，佛法）也像幻化一樣，無法分辨，沒有差別，也不是真實存在的。就像幻術師，憑藉自己的力量和幻術，變幻出各種各樣的東西，所變幻出來的東西沒有本質上的差別。佛也是這樣，以智慧和聖力普遍示現諸佛國土，所創造的一切都是平等而沒有差別的，都是爲了成就佛事。供養這些佛，所建立的福報和功德是一樣的，諸佛世尊（Buddha-bhagavan，佛的尊稱）之間沒有差別。這一切法都沒有真實的生起。』

【English Translation】 English version: Laypeople not wearing robes, or like Indra (Indra, a deity in Buddhism) appearing to preach, or like the Four Heavenly Kings (Four Heavenly Kings, guardians in Buddhism) and Chakravartin (Chakravartin, an ideal ruler), all these are expedient means to expound the scriptures. The Tathagata (Tathagata, an epithet of the Buddha) in this Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a universe in Buddhist cosmology), according to what each being delights in and the type that should be saved, preaches and enlightens them. This preaching also extends to other immeasurable Buddha-kshetra (Buddha-kshetra, the land where the Buddha resides), which is incomprehensible to the Sravaka (Sravaka, a disciple who attains enlightenment by hearing the Dharma) and Pratyekabuddha (Pratyekabuddha, one who attains enlightenment by self-realization) vehicles (yana, vehicle, a metaphor for teachings). Just as the palaces of the sun and moon, though unmoving, universally appear in various prefectures, countries, counties, villages, hills, and large states, so too does the Tathagata, while remaining unmoving in his Buddha-land, appear in countless Buddha-lands, preaching the scriptures according to the original aspirations and appropriate teachings of the beings.

Maudgalyayana (Maudgalyayana, a disciple of the Buddha, known for his supernatural powers) said to the Buddha: 'Which of the Buddhas now appearing is real? Is it in Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm), or in Jambudvipa (Jambudvipa, the Saha world where we live)? Is it in the Trisahasra-Mahasahasra-Lokadhatu in the heavenly palaces, or preaching in other Buddha-worlds? Only you, Devatideva (Devatideva, an honorific title for the Buddha), can let us know which is the true Buddha. Offering to which Buddha will bring immeasurable blessings?'

The Buddha told Maudgalyayana: 'I will now ask you, answer according to your own thoughts. What do you think? Like a magician transforming people, whether male or female, which is real?'

Maudgalyayana replied: 'None of them are real. Devatideva! Because the magician relies on the power of illusion to transform, everything is illusory and cannot be distinguished.'

The Buddha asked again: 'Maudgalyayana! Are there no differences in what is transformed?'

Maudgalyayana said: 'There are differences. Devatideva!'

The Buddha said: 'Like this, all dharmas (dharma, Buddhist teachings) are also like illusions, indistinguishable, without difference, and not truly existent. Just like a magician, relying on his power and illusion, transforms various things, the transformed things have no essential difference. The Buddha is also like this, universally manifesting Buddha-lands with wisdom and holy power, everything created is equal and without difference, all for the sake of accomplishing Buddhahood. Offering to these Buddhas, the merit and virtue established are the same, there is no difference between the Buddhas, the World Honored Ones (Buddha-bhagavan, an honorific title for the Buddha). All these dharmas have no real arising.'

亦無有實，猶如幻化。法異，亦無差別。」

佛言：「目連！如來發意之頃，以一毛孔現江河沙等，如來至真三十二相，具足微妙自然顏貌，隨形而化普為說法，而口宣示以六十音。一切如來曉了眾生心之所行，眾生群黎心之所好，悉知根源。順諸群黎而為說法，有所演說眾生悉受，則除苦患。斯諸如來皆以三品，感動變化說眾經法，悉以四辯分別之慧，皆現佛德。于目連意所趣云何？何所如來為第一尊形像威容初最勝耶？化佛者乎？佛所化如來耶？」

目連答曰：「無有尊卑。天中之天！所以者何？有所變動等無差別故也，是故無異。顏貌威容辯才聖達，神足說法有所度脫，不可分別言有差特也。」

佛言：「是故，目連！當造斯觀：其有自然化現法者，無有差特不可別知。」

佛言：「目連！設了諸法自然化者，則不分別言凡夫有異，況佛法乎！所以者何？目連！一切諸法悉本清凈，諸法皆空。人迷惑者，反住眾想為應不應，從其所喜而為馳騁。其法界者亦無所起、亦無所滅。法界平等如來善解。其有解斯，悉于閻浮提眾生之類前，化現諸佛形像相好及諸比丘，而令人民無覺知者。

「置是，目連！閻浮提人也。正使四方大須彌方域，諸天人民及余所生，群萌伴黨。如來現入一毛

【現代漢語翻譯】現代漢語譯本『也沒有真實的存在，就像幻術變化一樣。法雖然不同，但也沒有差別。』佛說：『目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）！如來發愿的那一刻，就能夠從一個毛孔中顯現出恒河沙數那麼多的化身。如來至真，具備三十二種殊勝的相好，具足微妙自然的面容，隨著不同的形象而變化，普遍地為人說法，用六十種不同的音聲來宣講。一切如來都明瞭眾生心中所想，眾生喜歡什麼，都知道他們的根源。順應眾生的喜好而為他們說法，所說的法眾生都樂於接受，就能消除他們的痛苦。這些如來都用上、中、下三種品級的法，感動和變化眾生，宣說各種經法，都用四種辯才（義辯、法辯、辭辯、應辯）和分別智慧，顯現佛的功德。在目連你的想法中，哪位如來是第一尊，形像威嚴容貌最初最殊勝呢？是化佛，還是佛所化現的如來呢？』目連回答說：『沒有尊卑之分。天中之天（對佛陀的尊稱）！為什麼呢？因為所有的變化都是平等的，沒有差別。所以沒有不同。顏貌威容、辯才聖達、神通說法、所度脫的眾生，都不可分別，不能說有什麼差別。』佛說：『所以，目連！應當這樣觀察：那些自然化現的法，沒有差別，不可分辨。』佛說：『目連！如果瞭解了諸法都是自然化現的，就不會分別說凡夫和佛有什麼不同，更何況是佛法呢！為什麼呢？目連！一切諸法本來就是清凈的，諸法皆空。人們迷惑顛倒，反而執著于各種妄想，認為什麼是應該做的，什麼是不應該做的，隨著自己的喜好而奔波。法界本來就沒有生起，也沒有滅亡。法界的平等，如來能夠善於理解。如果有人理解了這個道理，就能在閻浮提（Jambudvipa，我們所居住的這個世界）的眾生面前，化現諸佛的形像和相好，以及諸比丘（bhiksu，出家修行的男性佛教徒），而讓人們沒有察覺。』『放下這些不說，目連！就說閻浮提的人吧。即使四方大須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的區域，諸天人民以及其他所生的眾生，都聚集在一起。如來也能顯現進入一個毛孔之中，』

【English Translation】 English version 'There is also no reality, just like an illusion. Although the dharmas are different, there is no distinction.' The Buddha said: 'Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers)! At the moment a Tathagata (如來，one of the titles of a Buddha) makes a vow, he can manifest as many emanations as there are sands in the Ganges River from a single pore. The Tathagata is truly perfect, possessing the thirty-two excellent marks, complete with subtle and natural features, transforming according to different forms, universally teaching the Dharma, and proclaiming it with sixty different sounds. All Tathagatas understand the thoughts of sentient beings, what they like, and know their origins. They teach the Dharma according to the preferences of sentient beings, and what they say is readily accepted, thus eliminating their suffering. These Tathagatas all use the three grades of Dharma—superior, medium, and inferior—to move and transform sentient beings, expounding various sutras, all with the four kinds of eloquence (eloquence in meaning, eloquence in Dharma, eloquence in expression, and eloquence in response) and discriminating wisdom, manifesting the virtues of the Buddha. In your opinion, Maudgalyayana, which Tathagata is the foremost, whose form and majesty are initially the most supreme? Is it the transformation Buddha, or the Tathagata transformed by the Buddha?' Maudgalyayana replied: 'There is no distinction of superior or inferior. O God of Gods (a respectful title for the Buddha)! Why? Because all transformations are equal, without difference. Therefore, there is no distinction. Appearance, majesty, eloquence, saintly attainment, supernatural powers, teaching the Dharma, and the sentient beings liberated—all are indistinguishable, and it cannot be said that there is any difference.' The Buddha said: 'Therefore, Maudgalyayana! You should contemplate in this way: those dharmas that naturally manifest through transformation have no difference and cannot be distinguished.' The Buddha said: 'Maudgalyayana! If one understands that all dharmas are natural transformations, one will not distinguish between ordinary beings and Buddhas, let alone the Buddhadharma! Why? Maudgalyayana! All dharmas are originally pure, and all dharmas are empty. People are deluded and attached to various thoughts, judging what should and should not be done, running after their own desires. The Dharmadhatu (法界，the realm of Dharma) has neither arising nor ceasing. The Tathagata understands the equality of the Dharmadhatu well. If someone understands this principle, they can manifest the forms and marks of Buddhas, as well as bhiksus (比丘，Buddhist monks), before the sentient beings of Jambudvipa (閻浮提，the world we live in), without them even noticing.' 'Putting these aside, Maudgalyayana! Let's talk about the people of Jambudvipa. Even if the regions of the four great Mount Sumerus (須彌山，the sacred mountain in Buddhist cosmology), the gods, people, and other beings born there, all gathered together. The Tathagata can manifest and enter into a single pore,'

孔，于諸人中變化示現，及與聖眾，諸人各各不能相見，不知所入。

「置是，目連！假使三千大千世界眾生之類，復令稍漸悉得人身，一切群生、比丘、聖眾、人民之黨。如來普現於一毛孔，不能相知為何所入也。

「置是，目連！正所東方江河沙等諸佛國土，及於十方諸佛世界眾生之類，無量世界一切悉變逮得人身。如來遍令一切人民及與聖眾入一毛孔，不使眾生知為所入也。

「置是，十方江河沙等諸佛國土群萌之類。」

佛言：「目連！今佛現在無掛礙眼，見諸佛國，能以具足聖達佛眼，引若干變而為譬喻，于百千劫說諸佛土，不能究竟；諸佛國土不可限量。又斯一切群萌之黨，悉令得道，猶如緣覺，不能計數稱量知限，何況聲聞！惟有如來能知多少，國土所有廣狹大小、遠近深淺、毫毛分寸分了微塵。正使無量無限不可計會江河沙等，三千大千世界滿其中塵，佛眼無極，以無掛礙聖達皆見。此諸佛國復過於彼。斯諸佛土所有群萌不可限量，人界若斯，眾生甚多，多於地土。斯諸眾生稍稍漸得為人身。一切悉為轉輪聖王，一一聖王如彼眾生眷屬之數，亦復如斯。一切聖王及與官屬，如來悉能各各現入於一毛孔。及與聖眾各不覺知，不知所入也。各見如來一切毛孔，普現佛身及與聖眾

【現代漢語翻譯】孔（毛孔），在這些人中變化示現，以及和聖眾在一起，這些人各自不能相見，不知道進入了哪裡。

『算了，目連（釋迦摩尼十大弟子之一）！假使三千大千世界所有的眾生，又讓他們逐漸全部獲得人身，一切眾生、比丘（佛教出家男眾）、聖眾、人民大眾。如來普遍顯現在一個毛孔中，（他們）也不能知道（自己）進入了哪裡。

『算了，目連！就算東方恒河沙數一樣多的諸佛國土，以及十方諸佛世界所有的眾生，無量世界一切都變化得到人身。如來讓所有的人民以及聖眾進入一個毛孔，不讓眾生知道進入了哪裡。

『算了，十方恒河沙數一樣多的諸佛國土所有的眾生。』

佛說：『目連！現在佛有無礙的眼睛，看見諸佛的國土，能夠用具足聖達的佛眼，引用若干變化作為譬喻，用百千劫的時間來說諸佛的國土，也不能說完；諸佛的國土是不可勝數的。還有這些所有的眾生，全部讓他們得道，就像緣覺（不依師 обучения，自己悟道的修行者）一樣，不能計數稱量知道限度，何況是聲聞（聽聞佛陀教誨而得道的修行者）！只有如來能夠知道多少，國土所有的廣狹大小、遠近深淺、毫毛分寸分了微塵。就算無量無限不可計數恒河沙數一樣多的三千大千世界，充滿其中的塵埃，佛眼無邊無際，用無掛礙的聖達全部看見。這些諸佛國土比那些還要多。這些諸佛國土所有的眾生不可勝數，人界像這樣，眾生非常多，比地上的泥土還要多。這些眾生逐漸得到人身。一切都成為轉輪聖王（擁有統治世界的輪寶的聖王），每一個聖王像那些眾生的眷屬的數量一樣，也像這樣。一切聖王以及官屬，如來都能夠各自顯現進入一個毛孔。以及和聖眾在一起，各自不覺得知道，不知道進入了哪裡。各自看見如來的一切毛孔，普遍顯現佛身以及聖眾。

【English Translation】 The pore (hair follicle), transforming and manifesting among these people, and being with the holy assembly, these people could not see each other, and did not know where they entered.

'Stop, Maudgalyāyana (one of the ten major disciples of Shakyamuni)! Suppose all the beings in the three thousand great thousand worlds gradually obtained human bodies, all beings, Bhikshus (Buddhist monks), holy assembly, and the masses of people. The Tathagata universally manifests in one pore, (they) would not know where (they) entered.

'Stop, Maudgalyāyana! Even if the Buddha lands as numerous as the sands of the Ganges River in the east, and all the beings in the ten directions of the Buddha worlds, all the immeasurable worlds were transformed and obtained human bodies. The Tathagata caused all the people and the holy assembly to enter one pore, without letting the beings know where they entered.

'Stop, all the beings in the Buddha lands as numerous as the sands of the Ganges River in the ten directions.'

The Buddha said: 'Maudgalyāyana! Now the Buddha has unobstructed eyes, seeing the Buddha lands, and can use the fully attained Buddha eyes, using several transformations as metaphors, and using hundreds of thousands of kalpas to speak of the Buddha lands, but cannot finish; the Buddha lands are innumerable. Also, all these beings, let them all attain the Way, like Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), cannot be counted, measured, or known the limit, let alone the Shravakas (those who attain enlightenment by hearing the Buddha's teachings)! Only the Tathagata can know how many, the breadth, size, distance, depth, hair-tip divisions, and minute dust of all the lands. Even if immeasurable, infinite, uncountable, as many as the sands of the Ganges River, three thousand great thousand worlds were filled with dust, the Buddha's eyes are boundless, and with unobstructed attainment, all can be seen. These Buddha lands are even more than those. All the beings in these Buddha lands are innumerable, the human realm is like this, there are very many beings, more than the soil on the ground. These beings gradually obtain human bodies. All become Chakravartin kings (holy kings who possess the wheel jewel that rules the world), each Chakravartin king is like the number of those beings' families, also like this. All the Chakravartin kings and officials, the Tathagata can each manifest and enter one pore. And being with the holy assembly, each does not feel or know, and does not know where they entered. Each sees all the pores of the Tathagata, universally manifesting the Buddha's body and the holy assembly.

。

「如來所現威神之變，終不損耗。正使一劫、不可計劫、無量無限劫中現變，如來威聖道德之光不可稱盡，巍巍神妙乃如是也。于意云何？諸轉輪王及與七寶，所獲功德寧增多不乎？」答曰：「甚多，甚多！天中天！無量安住。」

佛言：「目連！今吾告汝。如彼一切眾生之類，皆為轉輪聖王，與七寶福悉合集之。不及如來所造成滿一毛之福。德善之慶超出于彼，無以為喻也。」

爾時，賢者目連白佛言：「惟然。世尊！我得善利慧及余福。佛為法師聖尊，無限神妙乃爾。威豪無極明達，浩浩堂堂，光輝無邊不可窮底。又天中天有所興造無所損耗，於一切法靡不暢達。我以違失如是之像、無礙之慧，其有眾生得聞若斯——佛之所為威聖之變——一心能聞一句義者，則得善利無極之慶。何況信持諷誦讀者，便當具足如斯神足，發興無上正真之道。如是等人，當爲歸命天中之天，無有恐畏，不當復疑有向惡趣。」

爾時，諸天龍神、釋梵、四天王，從世尊聞佛所示現感動變化，異口同音而咨嗟曰：「南無諸佛！歸命世尊！假使有人能發斯心清凈意者，吾亦歸命為之作禮。興隆大道亦當逮獲。若茲變化猶若如來之所感動也。吾等不疑、無猶豫結。」

時，天、龍、神、揵陀羅、釋梵、四

【現代漢語翻譯】現代漢語譯本「如來所展現的威神變化，最終不會有任何損耗。即使在一劫（kalpa，時間單位）、不可計數劫、無量無限劫中顯現變化，如來的威嚴聖德之光也無法完全稱頌，其巍峨神妙就是這樣。你認為如何？諸位轉輪王（chakravartin，擁有轉輪寶的統治者）以及他們的七寶（seven treasures，轉輪王擁有的七種寶物），所獲得的功德難道會更多嗎？」目連回答說：「非常多，非常多！天中之天（Devatideva，對佛的尊稱）！無量安住。」

佛說：「目連！現在我告訴你。像那些一切眾生之類，都成為轉輪聖王，與七寶的福報全部加在一起，也不及如來所成就圓滿一毛孔的福德。這種德善的慶賀遠遠超過他們，無法用比喻來形容。」

當時，賢者目連對佛說：「是的，世尊！我獲得了善利智慧以及其餘的福報。佛是法師聖尊，無限神妙就是這樣。威嚴豪邁，光明通達，浩浩蕩蕩，光輝無邊無法窮盡。而且天中之天有所興造，沒有任何損耗，對於一切法沒有不通達的。我因為錯失了這樣的形象、無礙的智慧，如果有眾生能夠聽到這些——佛所展現的威聖變化——一心能夠聽聞一句的意義，就能獲得善利無極的慶賀。更何況是信受奉持、諷誦讀者的，就應當具足這樣的神足，發起無上正真之道。這樣的人，應當歸命于天中之天，沒有恐懼畏懼，不應當再懷疑會墮入惡趣。」

當時，諸天龍神、釋梵（Śakra and Brahma，帝釋天和梵天）、四天王（Four Heavenly Kings，佛教的護法神），從世尊那裡聽到佛所展示的感動變化，異口同聲地讚歎說：「南無（Namo，皈依）諸佛！歸命世尊！假使有人能夠發起這種清凈意念，我們也歸命於他，為他作禮。興隆大道也應當能夠獲得。這種變化就像如來所感動的。我們不懷疑，沒有猶豫不決。」

當時，天、龍、神、乾闥婆（Gandharva，天上的音樂家）、釋梵（Śakra and Brahma，帝釋天和梵天）、四

【English Translation】 English version 'The majestic and divine transformations manifested by the Tathagata (如來，one of the titles of a Buddha), will ultimately not suffer any loss. Even if transformations are manifested in one kalpa (劫, an aeon), countless kalpas, immeasurable and limitless kalpas, the light of the Tathagata's majestic virtue cannot be fully praised, and its towering divinity is such. What do you think? Do the merits acquired by the Chakravartins (轉輪王, wheel-turning kings) and their seven treasures (七寶, the seven precious possessions of a Chakravartin) increase more?' Maugalyayana replied, 'Very much, very much! Devatideva (天中天, God of Gods)! Immeasurable and abiding.'

The Buddha said, 'Maugalyayana! Now I tell you. If all beings of that kind were to become Chakravartin kings, and all the blessings of the seven treasures were combined, it would not equal the merit of a single pore perfectly accomplished by the Tathagata. The celebration of such virtue and goodness far surpasses them, and cannot be described with metaphors.'

At that time, the worthy Maugalyayana said to the Buddha, 'Indeed, World Honored One! I have obtained the benefit of wisdom and other blessings. The Buddha is the teacher, the holy and venerable one, whose infinite divinity is such. Majestic and heroic, bright and clear, vast and dignified, the radiance is boundless and inexhaustible. Moreover, the Devatideva creates without any loss, and is unobstructed in all dharmas. Because I have missed such an image and unobstructed wisdom, if there are beings who can hear these—the majestic transformations manifested by the Buddha—and can hear even one sentence with a focused mind, they will obtain the benefit of immeasurable celebration. How much more so for those who believe, uphold, recite, and read them, they should be endowed with such divine powers, and initiate the unsurpassed and true path. Such people should take refuge in the Devatideva, without fear or dread, and should no longer doubt that they will fall into evil realms.'

At that time, the devas (天神, gods), nagas (龍神, dragons), Śakra (釋, Indra) and Brahma (梵, Brahma), and the Four Heavenly Kings (四天王, the guardians of the four directions), hearing from the World Honored One the moving transformations manifested by the Buddha, exclaimed in unison, 'Namo (南無, Homage to) all Buddhas! We take refuge in the World Honored One! If there is anyone who can generate such a pure intention, we also take refuge in them and pay homage to them. The flourishing of the great path should also be attained. This transformation is like that moved by the Tathagata. We do not doubt, and have no hesitation.'

At that time, the devas (天, gods), nagas (龍, dragons), yakshas (神, spirits), gandharvas (乾闥婆, celestial musicians), Śakra (釋梵, Indra and Brahma), the Four

王，五體投地歸命斯經，則以恭敬稽首禮佛，百千伎樂自然為鳴，散天青蓮芙蓉莖華遍忉利天。

佛說經時，七十二垓天人，昔者以來未起道心，今皆發無上正真道意。各自說言：「吾于來世，于天上、世間人民之前，當暢宣顯大師子吼，亦如今日如來所為，興發師子大吼之導。」

於斯月氏天白佛言：「若有族姓子、族姓女受斯經典，持諷誦讀廣為人說，得何福祐？」

佛言：「假令族姓子、族姓女受斯經典，持諷誦讀為他人說，當值三寶而不斷絕。所以者何？其聞經者，不發聲聞、緣覺之心，惟志無上正真道意。所以者何？有學是經，其人則好微妙之義，諸根明達靡不信樂。是故，天子！當造斯觀：能受奉持諷誦讀其經典者，為護三寶令不斷絕。于天子意所察云何？其護三寶使不斷者，設令千佛各壽一劫，寧能嘆盡其功德乎？」

答曰：「不能。天中之天！」

佛言：「以故天子當了知之，若有受持斯經典者，德不可量也。」

於斯慈氏菩薩白佛言：「是經名曰何等？何因持名？」

佛告彌勒：「是經名曰『忉利天品佛現感動威神之變』，奉持之。」

佛言：「慈氏！慇勤受持諷誦說者，若為他人分別解義，多所成就。于眾人民若斯像經，流佈天下甚難得值。

{ "translations": [ "現代漢語譯本：\n王啊，如果有人五體投地歸命這部經典，以恭敬之心稽首禮佛，那麼就會有百千種伎樂自然鳴響，天上的青蓮和芙蓉花的花莖會遍佈忉利天（Trayastrimsa，三十三天）。", "佛陀宣說這部經時，有七十二垓（gāi，古代數詞，表示極大的數量）天人，他們過去從未生起修道的念頭，現在都發起了無上正真道意（anuttarā-samyak-sambodhi-citta，無上正等正覺之心）。他們各自說道：『我將來在天上和人間的人民面前，應當暢快地宣揚，顯現大師子吼（mahā-simhanāda，如獅子般的宣講佛法），也像今天如來（Tathāgata，佛的稱號之一）所做的一樣，興起和發出獅子大吼的引導。』", "這時，於斯月氏天（Yueshi Deva，月氏天人）對佛陀說：『如果有善男子、善女人接受這部經典，受持、諷誦、讀誦並廣為他人解說，會得到什麼樣的福報呢？』", "佛陀說：『如果善男子、善女人接受這部經典，受持、諷誦、讀誦併爲他人解說，那麼他們將會值遇三寶（triratna，佛、法、僧）而不會斷絕。為什麼呢？因為聽到這部經典的人，不會發起聲聞（Śrāvaka，小乘佛教的修行者）、緣覺（Pratyekabuddha，獨自悟道的修行者）之心，只會立志于無上正真道意。為什麼呢？因為學習這部經典的人，會喜愛微妙的義理，諸根（indriya，眼、耳、鼻、舌、身、意）明達，沒有誰不信受喜樂。因此，天子啊！應當這樣看待：能夠接受、奉持、諷誦、讀誦這部經典的人，是爲了守護三寶，使之不斷絕。在天子你看來怎麼樣？守護三寶使之不斷絕的人，即使有千佛各活一劫（kalpa，極長的時間單位），難道能夠讚歎完他們的功德嗎？』", "回答說：『不能。天中之天（Devātideva，天人中的天人，對佛的尊稱）！』", "佛陀說：『因此，天子應當瞭解，如果有受持這部經典的人，他們的功德是不可估量的。』", "這時，慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）對佛陀說：『這部經名叫什麼？因為什麼原因而取這個名字？』", "佛陀告訴彌勒（Maitreya，彌勒）：『這部經名叫《忉利天品佛現感動威神之變》，要奉持它。』", "佛陀說：『慈氏！慇勤地受持、諷誦、解說這部經典的人，如果為他人分別解釋經義，會有很多成就。對於大眾來說，像這樣的經典，流佈天下是非常難得遇到的。』" ], "english_translations": [ "English version:\nO King, if one prostrates with the five limbs in reverence to this sutra, and respectfully bows to the Buddha, hundreds of thousands of musical instruments will naturally play, and the stems of blue lotuses and hibiscus flowers from the heavens will cover Trayastrimsa (the Heaven of Thirty-Three).", "When the Buddha spoke this sutra, seventy-two gāi (an ancient numeral representing a very large quantity) of devas (heavenly beings), who had never before aroused the thought of enlightenment, now all generated the anuttarā-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). They each said: 'In the future, before the people of the heavens and the world, I shall joyfully proclaim and manifest the mahā-simhanāda (great lion's roar, like a lion proclaiming the Dharma), just as the Tathāgata (one of the titles of the Buddha) does today, arousing and issuing the guidance of the great lion's roar.'", "At this time, Yueshi Deva (Yueshi Deva) said to the Buddha: 'If a son or daughter of good family receives this sutra, upholds, recites, reads, and widely explains it to others, what blessings will they obtain?'", "The Buddha said: 'If a son or daughter of good family receives this sutra, upholds, recites, reads, and explains it to others, they will encounter the Triratna (the Three Jewels: Buddha, Dharma, Sangha) without interruption. Why? Because those who hear this sutra will not generate the mind of a Śrāvaka (a disciple who attains enlightenment by hearing the teachings) or a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), but will only aspire to the anuttarā-samyak-sambodhi-citta. Why? Because those who study this sutra will love subtle meanings, their indriya (sense faculties: eyes, ears, nose, tongue, body, and mind) will be clear and discerning, and none will fail to believe and rejoice. Therefore, O Deva! You should contemplate this: those who can receive, uphold, recite, and read this sutra are protecting the Triratna, ensuring that it is not interrupted. What do you think, O Deva? Can a thousand Buddhas, each living for one kalpa (an extremely long period of time), fully praise the merits of those who protect the Triratna and prevent its interruption?'", "The deva replied: 'No, Devātideva (God of Gods, an epithet for the Buddha)!'", "The Buddha said: 'Therefore, O Deva, you should know that the merits of those who uphold this sutra are immeasurable.'", "At this time, Maitreya Bodhisattva (Maitreya Bodhisattva) said to the Buddha: 'What is the name of this sutra? And for what reason is it given this name?'", "The Buddha told Maitreya (Maitreya): 'This sutra is named "The Chapter on the Trayastrimsa Heaven: The Buddha's Manifestation of Moving and Awe-Inspiring Spiritual Transformations"; uphold it.'", "The Buddha said: 'Maitreya! Those who diligently receive, uphold, recite, and explain this sutra, and who separately explain its meaning to others, will achieve much. For the masses, such a sutra is very rare to encounter when it is disseminated throughout the world.'" ] }

」

佛說如是。月氏天子、月上天子、慈氏菩薩、賢者目連，諸天、龍、神、阿須輪、世間人民，莫不歡喜，作禮而退。

佛升忉利天為母說法經卷下

【現代漢語翻譯】現代漢語譯本：　　佛陀如是說。月氏天子（Yuezhi Deva，月氏族的天神）、月上天子（Chandra Deva，月亮之神）、慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）、賢者目連（Mahāmaudgalyāyana，大目犍連），以及諸天、龍、神、阿須輪（Asura，阿修羅）、世間人民，沒有不歡喜的，都作禮後退下。

《佛升忉利天為母說法經》卷下

【English Translation】 English version: 　　The Buddha spoke thus. The Yuezhi Deva (Yuezhi Deva, deity of the Yuezhi people), Chandra Deva (Chandra Deva, moon deity), Maitreya Bodhisattva (Maitreya Bodhisattva, the Bodhisattva Maitreya), the worthy Mahāmaudgalyāyana (Mahāmaudgalyāyana, also known as Maudgalyāyana), along with the various devas, nāgas, gods, asuras (Asura, demigods), and the people of the world, were all delighted, paid homage, and withdrew.

End of the Sutra of the Buddha Ascending to Trayastrimsa Heaven to Preach the Dharma for His Mother, Volume 2