T17n0816_佛說道神足無極變化經

大正藏第 17 冊 No. 0816 佛說道神足無極變化經

No. 816 [No. 815]

佛說道神足無極變化經卷第一

西晉安息三藏安法欽譯

聞如是：

一時佛游于忉利天上，在巴質樹下紺琉璃石，佛坐其上為母說法，盡夏三月，與大比丘僧眾俱，比丘八千皆得羅漢，諸垢已盡、神足備具、能在所作為；菩薩七萬二千人，神通已達，皆得陀鄰尼，悉知一切人心之所行所欲，自在遍至諸無央數佛剎。時佛與無央數之眾眷屬圍繞而為說法。

爾時諸天眾中，有二天子：一名曰月天子，二名曰月星天子，在眾會中坐。於是月天子從座起，更整衣服前下右膝，叉手長跪白佛言：「愿欲說者，今欲所問！」佛言：「恣所欲問。」於是月天子踴躍即說偈問佛言：

「為一切大悲，　　純厚而得利；　立之得至道，　　甚凈施甘露。　既已得自安，　　滅除諸垢穢；　復能安一切，　　是故愿欲問。　于無數劫中，　　所行甚勤苦；　悉舍諸所有，　　佈施無厭足。　為一切等心，　　等憂于眾人；　今愿用是故，　　欲問人中尊！　其有見佛身，　　眾好自莊嚴；　皆發踴躍意，　　所得因福田。　廣長無邊際，　　無量過大海；　是

【現代漢語翻譯】現代漢語譯本聞如是：一時，佛在忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）上，在巴質樹下的紺琉璃石上，佛坐在上面為母親說法，講了整個夏季三個月。與眾多大比丘僧人在一起，有八千比丘都已證得阿羅漢果位，各種煩惱已經斷盡，具備神通，能夠隨心所欲地行動。還有七萬二千位菩薩，神通已經通達，都獲得了陀鄰尼（Dharani，總持、憶持之意），完全瞭解一切眾生的內心所想和願望，自在地遍及無數的佛剎。當時，佛與無數的眷屬圍繞在一起說法。這時，在諸天眾中，有兩位天子：一位名叫月天子（Candra Deva），一位名叫月星天子，在集會中就坐。於是，月天子從座位上起身，整理好衣服，向前走，右膝跪地，合掌長跪，對佛說：『我想提問，現在想請問！』佛說：『隨意提問。』於是，月天子歡喜踴躍，立即用偈語向佛提問：『爲了對一切眾生的大慈悲，純粹厚道而使眾生獲得利益；樹立正見使眾生到達至道，以甚深清凈的教法施予甘露。既已讓自己得到安穩，滅除各種煩惱污垢；又能使一切眾生得到安穩，因此我想要提問。在無數劫的時間裡，所做的事情非常勤奮艱苦；完全捨棄所有的一切，佈施而沒有厭倦滿足的時候。爲了對一切眾生平等相待，像對待自己一樣關心眾人；現在我希望因為這個緣故，向人中之尊提問！那些見到佛身的人，佛身具有各種美好的相好莊嚴；都會生起歡喜踴躍的心意，因為佛是他們所得到的殊勝福田。佛的功德廣大而沒有邊際，無量無邊超過大海；' 是

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Trayastrimsa Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), under the Parijata tree on a lapis lazuli stone. The Buddha sat upon it, teaching the Dharma to his mother for the entire three months of summer. He was with a great assembly of Bhikshus (monks); eight thousand Bhikshus had all attained the Arhatship (one who is worthy), their defilements were exhausted, they possessed divine powers, and were able to act as they wished. There were also seventy-two thousand Bodhisattvas, who had mastered their spiritual powers, and had all obtained Dharani (mnemonic devices, incantations), fully knowing the thoughts and desires of all beings, freely pervading countless Buddha-lands. At that time, the Buddha was surrounded by countless retinues, teaching the Dharma. Then, among the assembly of Devas (gods), there were two Deva-putras (divine beings): one named Candra Deva (Moon God), and the other named Candra-tāra Deva (Moon-star God), sitting in the assembly. Thereupon, Candra Deva rose from his seat, adjusted his robes, stepped forward, knelt on his right knee, joined his palms, and said to the Buddha: 'I wish to speak, I now wish to ask!' The Buddha said: 'Ask as you wish.' Then, Candra Deva rejoiced and immediately spoke in verse, asking the Buddha: 'For the great compassion towards all beings, purely and sincerely benefiting them; Establishing them to attain the supreme path, bestowing the nectar of the profound and pure Dharma. Having already attained peace for oneself, eliminating all defilements and impurities; And also being able to bring peace to all beings, therefore I wish to ask. In countless kalpas (eons), the practices undertaken were extremely diligent and arduous; Completely relinquishing all possessions, giving without weariness or satisfaction. Treating all beings with equality, caring for everyone as for oneself; Now I wish, for this reason, to ask the Honored One among humans! Those who see the Buddha's body, adorned with countless beautiful marks and characteristics; All generate joyful and exuberant minds, for the Buddha is the field of merit they have obtained. The Buddha's merits are vast and boundless, immeasurable and exceeding the great ocean;' Is

故今欲問，　　其德無過者。　亦無有異意，　　復無有異心；　三界將中雄，　　了知一切念。　其身所當行，　　未曾隨他人；　是故今欲問，　　於世之大智。　若有德無德，　　嘆譽及譭謗；　有名若無名，　　若苦及與樂。　皆知世八事，　　分別而具了；　是故愿欲問，　　已離於諸畏。　復護一切人，　　自身守無異；　於是無增減，　　三界皆悉爾！　有慈於他人，　　不疑無瞋恨；　是故愿欲問，　　持行譬如地。　佈施與持戒，　　其心甚清凈；　寧自沒身命，　　終不犯于戒。　如身口所行，　　意亦復如是！　是故愿欲問，　　過度於世者。　忍辱調其意，　　堅立而自損；　是皆智所造，　　悉見勤苦處。　諸好惡瞋恚，　　一切皆能忍；　是故愿欲問，　　所為皆辦訖。　精進力甚強，　　超越于諸議；　為世作勤苦，　　未曾自為身。　晝夜常仍求，　　如駃流入海；　是故愿欲問，　　其德知與天。　於是諸欲事，　　三界不復為；　一切諸恩愛，　　皆悉能降伏。　禪旬皆已具，　　神足亦復然！　是故愿欲問，　　人中之猛雄。　於是大智慧，　　已度無所樂；　劫劫諸惡事，　　皆悉為舍離。　若在於空閑

【現代漢語翻譯】現代漢語譯本因此現在想要請問，那位德行沒有超過的人。也沒有任何不同的想法，也沒有任何不同的心思；是三界（Trailokya）之中的英雄，完全瞭解一切念頭。他的身體所應當做的，從來不跟隨他人；因此現在想要請問，對於世間的大智慧者。無論是有德還是無德，讚美以及譭謗；無論是有名還是無名，無論是痛苦還是快樂。都知道世間的八件事（世間八風：利、衰、毀、譽、稱、譏、苦、樂），分別而且完全瞭解；因此我願意請問，已經遠離各種畏懼的人。又護衛一切人，自身守護沒有差異；對於這些沒有增減，三界都是這樣！對於他人有慈悲心，不懷疑沒有瞋恨；因此我願意請問，持行譬如大地的人。佈施與持戒，他的心非常清凈；寧願捨棄身命，最終也不觸犯戒律。如身體和口所做的那樣，意念也同樣如此！因此我願意請問，超越於世間的人。以忍辱調伏他的心意，堅定站立而自我減損；這些都是智慧所造就的，完全看見勤勞辛苦之處。各種好惡瞋恚，一切都能夠忍受；因此我願意請問，所做的事情都已辦完的人。精進的力量非常強大，超越于各種議論；爲了世間而勤勞辛苦，從來不為自己著想。日夜常常不斷尋求，如快速的河流流入大海；因此我願意請問，他的德行如同天一般的人。對於各種慾望的事情，三界不再為他所動；一切的恩愛，都能夠降伏。禪定和神足都已經具備！因此我願意請問，人中的猛士英雄。對於大智慧，已經度過而無所貪戀；劫劫的各種惡事，都捨棄。即使身處空閑之處

【English Translation】 English version Therefore, now I wish to ask, about the one whose virtue is unsurpassed. Who has no different intentions, nor any different thoughts; A hero among the three realms (Trailokya), who fully understands all thoughts. What his body should do, he never follows others; Therefore, now I wish to ask, about the great wise one of the world. Whether there is virtue or no virtue, praise and slander; Whether there is fame or no fame, whether there is suffering or happiness. Who knows all eight worldly affairs (the eight worldly winds: gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness), distinguishes and fully understands them; Therefore, I wish to ask, the one who has departed from all fears. And protects all people, guarding himself without difference; For these there is no increase or decrease, all three realms are like this! Who has compassion for others, without doubt or hatred; Therefore, I wish to ask, the one whose conduct is like the earth. Giving and upholding precepts, his heart is very pure; Rather give up his life, than violate the precepts. As the body and mouth act, so is the mind! Therefore, I wish to ask, the one who has transcended the world. Who subdues his mind with patience, stands firm and diminishes himself; These are all created by wisdom, fully seeing the places of diligence and hardship. All kinds of likes, dislikes, anger, all can endure; Therefore, I wish to ask, the one who has completed all that needs to be done. Whose strength of diligence is very strong, surpassing all discussions; Works diligently for the world, never for himself. Day and night constantly seeking, like a swift river flowing into the sea; Therefore, I wish to ask, the one whose virtue is like the heavens. For these matters of desire, the three realms no longer move him; All affections, he is able to subdue. Dhyana (meditation) and supernatural powers are fully possessed! Therefore, I wish to ask, the hero among men. For great wisdom, he has crossed over and has no attachment; The various evils of kalpas (aeons), he has abandoned. Even when in a secluded place

，　　自在知諸法；　是故愿欲問，　　別於俗而作。　神足功德智，　　滅諸不可行；　從是到他剎，　　不譽慈心想。　供養于諸佛，　　于佛亦無想；　是故愿欲問，　　愛世人示現。　是時魔皆來，　　悉共大聚會；　即以道法力，　　眾魔皆自壞。　於是降魔已，　　自致道乃成；　是故愿欲問，　　其功為最勝。　一切住于地，　　金座地踴出；　即時逮覺道，　　佛智不可量。　便起到他處，　　皆悉解諸議；　是故愿欲問，　　人中之最上。　一切智功德，　　為尊中復尊！　已得如佛意，　　如法說經行。　合會為已度，　　導師為一切；　以故問其議，　　三界皆蒙恩。」

於是月天子說偈贊佛已，白佛言：「世尊！云何菩薩摩訶薩逮大神通智之持，得最度無極？云何菩薩得不可思議善權方便，得知他人心之所議？云何菩薩得知一切法，為一行、為一味、為一入、為一教說？云何得智自恣為他人說？云何菩薩得甚深戒，不有放逸行，自致無上正真道而不離佛？所問如是。世尊！愿為解說之」。

佛告月天子：「善哉善哉！天子！欲習如來業；欲被大僧那僧涅；欲入大戰中作大導師；欲度一切；欲作大船；欲轉大法輪；欲作大布施；欲作大法身；

【現代漢語翻譯】現代漢語譯本『自在知諸法；　是故愿欲問，　　別於俗而作。　神足功德智，　　滅諸不可行；　從是到他剎（其他佛土），　　不譽慈心想。　供養于諸佛，　　于佛亦無想；　是故愿欲問，　　愛世人示現。　是時魔皆來，　　悉共大聚會；　即以道法力，　　眾魔皆自壞。　於是降魔已，　　自致道乃成；　是故愿欲問，　　其功為最勝。　一切住于地，　　金座地踴出；　即時逮覺道，　　佛智不可量。　便起到他處，　　皆悉解諸議；　是故愿欲問，　　人中之最上。　一切智功德，　　為尊中復尊！　已得如佛意，　　如法說經行。　合會為已度，　　導師為一切；　以故問其議，　　三界皆蒙恩。』『於是月天子（Chandra Deva）說偈贊佛已，白佛言：『世尊！云何菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）逮大神通智之持，得最度無極？云何菩薩得不可思議善權方便，得知他人心之所議？云何菩薩得知一切法，為一行、為一味、為一入、為一教說？云何得智自恣為他人說？云何菩薩得甚深戒，不有放逸行，自致無上正真道而不離佛？所問如是。世尊！愿為解說之』。佛告月天子（Chandra Deva）：『善哉善哉！天子！欲習如來業；欲被大僧那僧涅（maha-samnaha-samnahye，偉大的盔甲）；欲入大戰中作大導師；欲度一切；欲作大船；欲轉大法輪（Dharma wheel）；欲作大布施；欲作大法身；』

【English Translation】 English version 『Knowing all dharmas freely; Therefore, I wish to ask, acting differently from the mundane. With the wisdom of miraculous powers and merits, eliminating all impossibilities; From here to other Buddha-lands, without praising thoughts of loving-kindness. Making offerings to all Buddhas, without any thought of the Buddhas; Therefore, I wish to ask, showing love to the people of the world. At that time, all the demons came, gathering together in a great assembly; Immediately, with the power of the Dharma, all the demons destroyed themselves. Having subdued the demons, attaining the Way and achieving enlightenment; Therefore, I wish to ask, whose merit is the most supreme. All dwelling on the earth, a golden seat sprang forth from the ground; Immediately attaining the path of enlightenment, the Buddha's wisdom is immeasurable. Then rising and going to other places, resolving all doubts; Therefore, I wish to ask, who is the most supreme among people. The merit of all-knowing wisdom, is the most honored among the honored! Having attained the Buddha's intention, expounding the scriptures and practicing according to the Dharma. Uniting to liberate those who are to be liberated, being a guide for all; Therefore, I ask about this, so that the three realms may receive grace.』『Then Chandra Deva, having praised the Buddha with verses, said to the Buddha: 『World Honored One! How does a Bodhisattva-Mahasattva (great Bodhisattva) attain the power of great supernatural wisdom, and achieve the ultimate liberation without limit? How does a Bodhisattva attain inconceivable skillful means, and know the thoughts in others' minds? How does a Bodhisattva know all dharmas, as one practice, one taste, one entry, and one teaching? How does one attain the wisdom to freely speak to others? How does a Bodhisattva attain profound precepts, without engaging in lax behavior, and attain unsurpassed, true enlightenment without leaving the Buddha? These are my questions. World Honored One! I wish you would explain them.』 The Buddha said to Chandra Deva: 『Excellent, excellent! Son of Heaven! Wishing to practice the deeds of the Tathagata; wishing to don the great armor (maha-samnaha-samnahye); wishing to enter the great battle and be a great guide; wishing to liberate all; wishing to build a great ship; wishing to turn the great Dharma wheel; wishing to make great offerings; wishing to create a great Dharma body;』

欲作大法雨；欲然大法火；欲擊大法鼓；欲舉大法幡；欲說大法界；欲放大法聲；欲治大法英；欲現大法智；欲斷邪見祀祠；欲建立滿大祠，乃欲作如是狀貌不可計數事，乃為一切故，持是議以問如來。」

佛語天子：「諦聽諦聽！善思念之！吾當為汝說之。菩薩摩訶薩得大智至甚深微戒，自致無上正真之道成最正覺。如是天子！聽佛世尊所說。」於是月天子與諸大眾叉手受教而聽。

佛語天子：「菩薩有四事法，逮得第一差別大通之持。何等為四？一者、得知一切法狀貌無所增減。二者、求索一切法。三者、一切法無有盡，得定安隱得學之證。四者、不見一切諸法離於法性者，不于余法界有所悕望而想視。是為四事。

「云何，天子！知法之狀貌？知過去亦空、當來亦空、今現在亦空，諸所有亦皆空如空。如是天子！長坐三昧索空，各不知處，是名為悉了知；如是天子！知是處名為分別曉了。曉了諸決便持轉相教授是處、知處、造立處、分別處、如是處、解議處，展轉相傳是名曰功德。

「如是天子！云何得一切法？法亦不想我，我亦不想法，法起則起，法住則住。天子！一切法如是，是我所非我所悉，已無菩薩如是者為轉前，為轉前者便不復樂起滅處。所以者何？諸所有無所有故。于無

【現代漢語翻譯】現代漢語譯本：想要降下大的法雨；想要點燃大的法火；想要敲擊大的法鼓；想要舉起大的法幡；想要宣說大的法界；想要發出大的法聲；想要治理大的法英；想要顯現大的法智；想要斷除邪見的祭祀；想要建立圓滿的大祠，乃至於想要做這樣狀貌不可計數的事情，都是爲了利益一切眾生，所以才懷著這些疑問來請教如來。」

佛告訴月天子：「仔細聽，仔細聽！好好地思考！我將為你解說。菩薩摩訶薩獲得大智慧，達到甚深微妙的戒律，自己證得無上正真之道，成就最正覺。像這樣，天子！聽佛世尊所說。」於是月天子與所有大眾合掌，接受教誨並聆聽。

佛告訴天子：「菩薩有四種法，能夠獲得第一殊勝的大神通之持。是哪四種呢？第一，得知一切法的狀貌，沒有增減。第二，求索一切法。第三，一切法沒有窮盡，得到禪定安穩，得到學習的驗證。第四，不見一切諸法離開法性，不于其他的法界有所希望和觀望。這就是四種法。

「怎麼樣，天子！知道法的狀貌？知道過去是空、未來是空、現在也是空，所有的一切都是空，如同虛空。像這樣，天子！長時間安坐於三昧中探求空性，各自不知其處，這叫做完全了知；像這樣，天子！知道這個處所叫做分別曉了。曉了各種決斷，便互相傳授這個處所、知道的處所、造立的處所、分別的處所、像這樣的處所、理解議論的處所，輾轉相傳這叫做功德。

「像這樣，天子！怎麼樣得到一切法？法也不想『我』，『我』也不想法，法生起就生起，法住留就住留。天子！一切法都是這樣，是我所有的，非我所有的，都已經沒有了。菩薩像這樣，是爲了轉變以前的觀念，爲了轉變以前的觀念，便不再喜歡生滅之處。為什麼呢？因為所有的一切都是無所有的緣故。在無

【English Translation】 English version: 'Wishing to make a great Dharma rain; wishing to ignite a great Dharma fire; wishing to strike a great Dharma drum; wishing to raise a great Dharma banner; wishing to speak of the great Dharma realm; wishing to emit a great Dharma sound; wishing to govern the great Dharma heroes; wishing to manifest great Dharma wisdom; wishing to cut off the heretical sacrifices; wishing to establish a complete great shrine, and even wishing to do such countless things, all for the benefit of all beings, therefore holding these questions to ask the Tathagata.'

The Buddha told the Moon Deva (Candra, deity of the moon): 'Listen carefully! Listen carefully! Think well! I will explain it to you. The Bodhisattva Mahasattva obtains great wisdom, reaches the profound and subtle precepts, attains the unsurpassed and true path by himself, and achieves the most perfect enlightenment. Like this, Deva! Listen to what the Buddha, the World Honored One, says.' Then the Moon Deva and all the assembly joined their palms, accepted the teaching, and listened.

The Buddha told the Deva: 'The Bodhisattva has four dharmas, which enable him to obtain the first and most excellent great power of holding. What are the four? First, knowing the appearance of all dharmas, without increase or decrease. Second, seeking all dharmas. Third, all dharmas are inexhaustible, obtaining the peace of samadhi, obtaining the verification of learning. Fourth, not seeing all dharmas as separate from Dharma-nature (Dharmata, the intrinsic nature of reality), not having any hope or expectation in other Dharma realms. These are the four dharmas.'

'How, Deva! To know the appearance of dharmas? Knowing that the past is empty, the future is empty, and the present is also empty, all that exists is empty, like space. Like this, Deva! Sitting in samadhi for a long time, seeking emptiness, each not knowing its location, this is called complete knowing; like this, Deva! Knowing this place is called distinguishing and understanding. Understanding various decisions, then passing on this place, the place of knowing, the place of creation, the place of distinction, such a place, the place of understanding and discussion, passing it on from one to another, this is called merit.'

'Like this, Deva! How to obtain all dharmas? The Dharma does not think of 'I', and 'I' does not think of the Dharma, when the Dharma arises, it arises, when the Dharma abides, it abides. Deva! All dharmas are like this, what is mine, what is not mine, is already gone. The Bodhisattva like this, is to transform the previous concepts, to transform the previous concepts, then no longer likes the place of arising and ceasing. Why? Because all that exists is non-existent.'

所有于余法而思惟，雖思惟不于余法有所學；亦不有所說；亦不有所住，雖于余法作大明，於法亦不為亦不學。

「如是天子！云何菩薩得知諸法等如虛空？心，天子！造作三界，如是天子！心無有形，亦不可見，無住止處，亦不可知，如幻是心心法，求心亦不可得。如是心心法，求心了不可得，是心復不可知，如是心一切法亦不可得。復不可得持，法了無所有，視諸所有審如化如影，如是知一切法已為過，已過者一切諸不學而自知，如是知諸法等如虛空。

「如是天子！如虛空不可見，亦無有生，亦無有長者，知一切諸法亦復如是！如是虛空亦如虛空寂而凈，如是諸法亦寂而清凈。

「如是天子！云何菩薩得知一切諸法法性？如是天子！菩薩作是學，諸法亦不見，亦不可得。眼亦不見耳，耳亦不知耳，耳亦不見眼，眼亦不知眼；鼻亦不見舌，舌亦不知舌，舌亦不見鼻，鼻亦不知鼻；鼻亦不見身，身亦不知身，身亦不見意，意亦不知意。一切諸法若行若住法，當云何而等知法性為在所？如是眼見知分別於法，不言是、不是亦不隨，以是故得知常住處；亦不於法作衰。所以者何？外亦不入、內亦不受，于衰不衰當作如是知、如是見；亦不於法有所生、有所住，如是住為悉見。如是天子！是為法性。如

【現代漢語翻譯】現代漢語譯本：對於其他一切法進行思惟，即使思惟也不從其他法中學習；也不說什麼；也不住在什麼地方，即使對於其他法作出很大的明瞭，對於法也不作為，也不學習。

『像這樣，天子！菩薩如何得知諸法等同於虛空？心，天子！造作三界，像這樣，天子！心沒有形狀，也不可見，沒有住止之處，也不可知道，像幻象一樣是心和心法，尋求心也是不可得到的。像這樣心和心法，尋求心最終也是不可得到的，這心又是不可知的，像這樣心和一切法也是不可得到的。又不可執持，法完全沒有所有，看待所有的一切，審視它們就像幻化、像影子，像這樣知道一切法已經過去，已經過去的一切，都是不學習而自然知道的，像這樣知道諸法等同於虛空。

『像這樣，天子！就像虛空不可見，也沒有生，也沒有長，知道一切諸法也像這樣！像這樣虛空就像虛空一樣寂靜而清凈，像這樣諸法也寂靜而清凈。

『像這樣，天子！菩薩如何得知一切諸法的法性？像這樣，天子！菩薩這樣學習，諸法也看不見，也不可得到。眼也看不見耳，耳也不知道耳，耳也看不見眼，眼也不知道眼；鼻也看不見舌，舌也不知道舌，舌也看不見鼻，鼻也不知道鼻；鼻也看不見身，身也不知道身，身也看不見意，意也不知道意。一切諸法，無論是行還是住，應當如何平等地知道法性在哪裡？像這樣眼見知道分別於法，不說是、不是也不隨順，因此得知常住之處；也不對於法作出衰敗。為什麼呢？外面也不入、裡面也不接受，對於衰敗和不衰敗應當這樣知道、這樣看見；也不對於法有所生、有所住，像這樣住就是完全看見。像這樣，天子！這就是法性。』

【English Translation】 English version: Contemplating all other dharmas, even contemplating, one does not learn from other dharmas; nor does one speak of anything; nor does one abide anywhere, even if one makes great clarity regarding other dharmas, one does not act upon or learn the Dharma.

'Thus, son of the gods! How does a Bodhisattva know that all dharmas are equal to space? Mind, son of the gods! Creates the three realms, thus, son of the gods! The mind has no form, nor can it be seen, it has no abiding place, nor can it be known, like an illusion is the mind and mind-dharmas, seeking the mind is also unattainable. Thus, the mind and mind-dharmas, seeking the mind is ultimately unattainable, this mind is also unknowable, thus the mind and all dharmas are also unattainable. Furthermore, it cannot be held, the Dharma is completely without anything, viewing all that exists, scrutinize them as if they were transformations, like shadows, thus knowing that all dharmas have passed, all that has passed is known naturally without learning, thus knowing that all dharmas are equal to space.

'Thus, son of the gods! Just as space is invisible, and has no birth, nor does it grow, knowing all dharmas is also like this! Thus, space is like space, still and pure, thus all dharmas are also still and pure.

'Thus, son of the gods! How does a Bodhisattva know the Dharma-nature of all dharmas? Thus, son of the gods! The Bodhisattva learns in this way, dharmas are neither seen nor attainable. The eye does not see the ear, the ear does not know the ear, the ear does not see the eye, the eye does not know the eye; the nose does not see the tongue, the tongue does not know the tongue, the tongue does not see the nose, the nose does not know the nose; the nose does not see the body, the body does not know the body, the body does not see the mind, the mind does not know the mind. All dharmas, whether moving or abiding, how should one equally know where the Dharma-nature is? Thus, the eye sees, knows, and distinguishes dharmas, neither saying 'is' nor 'is not', nor following along, therefore knowing the constant abiding place; nor does one cause decay in the Dharma. Why? The outside does not enter, the inside does not receive, one should know and see decay and non-decay in this way; nor does one have birth or abiding in the Dharma, thus abiding is seeing completely. Thus, son of the gods! This is Dharma-nature.'

是法性亦不起、亦不滅，於是處無所有，然復現諸法，以住無所生、無所起，是止處，如是審諦，如當眼所見，智亦爾！亦不於法性、亦無所脫，而興隆而住止，彼諸法法性以畢足。如是天子！是為四事法。菩薩得大神通智之持，得最度無極。

「如是天子！云何為神通？云何為智？天子！神通者：於一切諸法要義悉知，彼一一之智皆悉了，是故天子！名為神通。於一切諸法而自知我我名，天子！我者而不佷，是為法黠。如是天子！菩薩用是故疾得大神通之持，智于所愿而無厭。所以者何？欲滿所愿故。如是智，天子！過於人眼，逮得天眼凈，悉見十方不可計無央數億千萬諸佛剎中，于諸剎中見諸佛世尊及諸弟子眾；持天耳悉聞諸佛世尊所說法，皆悉聞知。諸佛剎土中一切人民學不學、上中下事皆悉了知，能持神足遍游到諸佛剎，悉知前世無央數劫中，所更索知一切人意中所念所從，來生本末皆悉逮知，持是智以自證，便能為一切說法。如是智，天子！菩薩摩訶薩逮得一切智，佛所作者皆得住，疾逮得諸佛法，成無上正真之道最正覺。」

佛爾時便說偈言：

「於是大神通，　　悉為已滿足；　善權之所施，　　見則功德相。　如是皆從一，　　悉了知諸法；　甚深凈戒德，　　亦皆由是致。

【現代漢語翻譯】現代漢語譯本：法性既不生起，也不滅亡，在那裡一無所有，卻又顯現諸法，安住于無所生、無所起的狀態，這就是止息之處。像這樣審視諦觀，如同眼睛所見一般，智慧也是如此！既不脫離法性，也不執著於法性，而是興盛而安住，諸法的法性由此而圓滿。像這樣，天子！這就是四事法。菩薩因此獲得大神通智慧的持有，達到最極的度脫，無有窮盡。

『像這樣，天子！什麼是神通？什麼是智慧？天子！神通就是：對於一切諸法的要義完全知曉，對於它們一一的智慧都完全明瞭，所以，天子！稱為神通。對於一切諸法能夠自己知道我的名稱，天子！我這個名稱並不違背真理，這就是法的智慧。像這樣，天子！菩薩運用這些，所以能夠迅速獲得大神通的持有，智慧對於所希望的沒有厭倦。為什麼呢？因為想要滿足所希望的。像這樣的智慧，天子！超越人的眼睛，獲得清凈的天眼，能夠完全看見十方不可計數無央數億千萬諸佛剎（Buddha-kshetra，佛的國土）中，在這些佛剎中看見諸佛世尊（Buddha-lokanatha，佛的尊稱）以及諸弟子眾；憑藉天耳能夠完全聽見諸佛世尊所說的法，都能夠聽聞知曉。諸佛剎土中一切人民學習或不學習、上等中等下等的事情都完全知曉，能夠運用神足通遍游到諸佛剎，完全知曉前世無央數劫中，所經歷的事情，知曉一切人心中所想念的，從哪裡來，生於何處，本末都完全知曉，憑藉這種智慧來親自驗證，便能夠為一切眾生說法。像這樣的智慧，天子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得一切智慧，佛所做的事情都能夠安住其中，迅速獲得諸佛的法，成就無上正真之道最正覺（Anuttara-samyak-sambodhi，無上正等正覺）。』

佛陀（Buddha）這時便說了偈語：

『於是大神通，完全已滿足；善巧方便的施設，看見就是功德之相。像這樣都從一而來，完全了知諸法；甚深清凈的戒德，也都是由此而致。』

【English Translation】 English version: The nature of Dharma neither arises nor ceases. In that place, there is nothing, yet all Dharmas appear, abiding in the state of non-arising and non-ceasing. This is the place of cessation. Contemplate and examine it as clearly as if seen by the eye; wisdom is also like this! It neither departs from the nature of Dharma nor clings to it, but flourishes and abides, and the nature of all Dharmas is thereby fulfilled. Thus, O son of the gods! This is the Dharma of the four matters. Bodhisattvas thus obtain the holding of great supernatural powers and wisdom, reaching the ultimate liberation without end.

『Thus, O son of the gods! What are supernatural powers? What is wisdom? O son of the gods! Supernatural powers are: to fully know the essential meanings of all Dharmas, and to completely understand the wisdom of each and every one of them. Therefore, O son of the gods! This is called supernatural power. To know for oneself the name of 'I' in all Dharmas, O son of the gods! This name 'I' does not contradict the truth; this is the wisdom of Dharma. Thus, O son of the gods! Bodhisattvas, by using these, quickly obtain the holding of great supernatural powers, and their wisdom is never weary of what they desire. Why? Because they wish to fulfill their desires. Such wisdom, O son of the gods! Surpasses the human eye, attaining the pure divine eye, enabling them to fully see the countless billions of Buddha-kshetras (Buddha-fields) in the ten directions, and in these Buddha-kshetras, to see the Buddhas-lokanatha (World-honored Ones) and their assemblies of disciples; with the divine ear, they can fully hear the Dharma spoken by the Buddhas-lokanatha, and understand it all. They fully know whether all people in the Buddha-kshetras are learning or not learning, and matters of superior, middling, and inferior quality. They can use their divine feet to travel to all the Buddha-kshetras, fully knowing the countless kalpas (eons) of past lives, and understanding all that has been experienced. They know all the thoughts in people's minds, where they come from, and the beginning and end of their lives. With this wisdom, they verify it for themselves and can then preach the Dharma to all beings. Such wisdom, O son of the gods! Allows the Bodhisattva-Mahasattvas (Great Bodhisattvas) to attain all wisdom, to abide in all that the Buddhas do, to quickly attain the Dharmas of the Buddhas, and to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』

The Buddha (Buddha) then spoke in verse:

『Thus, great supernatural powers are fully satisfied; Skillful means are applied, and seeing them is a sign of merit. Thus, all come from one, fully understanding all Dharmas; Profound and pure precepts and virtues are also attained thereby.』

以如是之故，　　皆悉知諸法；　終不於是行，　　念有逾過者。　一切諸所有，　　其法亦如是！　譬之如虛空，　　法義無差特。　於是審諦法，　　爾乃得見法；　不疑於法界，　　用是曉了知。　不以服法故，　　而悉具足知；　分別而曉了，　　自致得神通。　其諸過去法，　　皆悉為虛空；　諸有當來法，　　亦復無所有。　今諸現在法，　　亦等悉如空；　如是所見者，　　一切皆同等。　是三世諸法，　　皆悉如虛空；　亦非是我所，　　亦不非是我。　以自知一生，　　一切亦復爾！　如是諸所見，　　便為得轉信。　于彼如是知，　　功德不復同；　為一切說法，　　亦不想於法。　亦無有恚恨，　　不言是與非；　亦不有所疑，　　亦復無所覺。　其已如是者，　　便為立諸法；　於是諸所習，　　為皆無有餘。　於是無餘法，　　諸法皆悉爾！　亦不于異法，　　而復有所見。　如是亦不生，　　亦不為復有；　於是無所入，　　亦復無所得。　便為逮得德，　　為一切說法；　普演於法義，　　于道無所念。　其心於三界，　　為已甚佳快；　心已如是者，　　為都不可見。　無色若如影，　　其像亦如是！　於法有

【現代漢語翻譯】現代漢語譯本因此，由於這樣的緣故，就能完全瞭解諸法（dharma，宇宙間一切事物和現象）；最終不會在這些修行中，還認為有什麼可以超越的。一切所有的一切，其法則也是如此！譬如虛空，法的意義沒有差別。因此審視真諦之法，才能得見法；不懷疑於法界（dharmadhatu，一切法的總稱，宇宙萬法的本體），用這個來曉了認知。不因為執著於法，而能完全具足地知曉；通過分別和曉了，自然而然地獲得神通（abhijna，超自然能力）。那些過去的法，都如同虛空一般；那些將來的法，也同樣什麼都沒有。現在這些法，也同樣都如同虛空；像這樣所見到的，一切都是相同的。這過去、現在、未來三世的諸法，都如同虛空；既不是我所擁有的，也不是非我所擁有的。因為自己知道一生，一切也都是如此！像這樣所見到的，就能夠獲得真正的信念。對於那個像這樣認知的人，功德不再相同；為一切眾生說法，也不執著於法。也沒有嗔恨，不說這是與非；也沒有什麼懷疑，也沒有什麼感覺。那些已經這樣的人，就能夠確立諸法；對於這些所修習的，就都是沒有剩餘的。對於這沒有剩餘的法，諸法都是如此！也不對於不同的法，而再有什麼見解。像這樣既不生，也不再有；對於此既無所入，也無所得。就能獲得功德，為一切眾生說法；普遍地闡述法的意義，對於道沒有執念。他的心對於三界（triloka，欲界、色界、無色界），已經非常快樂；心已經像這樣的人，是完全不可見的。無色就像影子，其形象也是如此！對於法有……

【English Translation】 English version Therefore, because of this reason, one can fully understand all dharmas (dharma, all things and phenomena in the universe); Ultimately, one will not, in these practices, still think there is something to surpass. Everything that exists, its law is also like this! Like the void, the meaning of the law is without difference. Therefore, examine the true law, and then one can see the law; Without doubt about the dharmadhatu (dharmadhatu, the totality of all dharmas, the essence of all phenomena in the universe), use this to understand and know. Not because of clinging to the law, can one fully and completely know; Through distinguishing and understanding, one naturally attains supernatural powers (abhijna, supernatural abilities). Those past dharmas are all like the void; Those future dharmas are also without anything. These present dharmas are also all like the void; Like this what is seen, everything is the same. These dharmas of the three times (past, present, and future) are all like the void; Neither is it what I possess, nor is it not what I possess. Because one knows one's own life, everything is also like this! Like this what is seen, one can then obtain true faith. For that person who knows like this, merit is no longer the same; Speaking the Dharma for all beings, one does not cling to the Dharma. There is also no hatred, not saying this is right or wrong; There is also no doubt, and no feeling. Those who are already like this can establish all dharmas; For these that are practiced, there is nothing remaining. For this Dharma without remainder, all dharmas are like this! Also, for different dharmas, there is no further view. Like this, neither is there birth, nor is there existence again; For this, there is neither entry nor attainment. One can then attain merit, speaking the Dharma for all beings; Universally expounding the meaning of the Dharma, without attachment to the path. His heart, for the three realms (triloka, the desire realm, the form realm, and the formless realm), is already very happy; A heart that is already like this is completely invisible. Formlessness is like a shadow, its image is also like this! Regarding the Dharma, there is...

所求，　　其心為已止。　若有於是法，　　欲求索其心；　法亦不見心，　　心亦不見法。　其于如是心，　　心而復求心；　心已如是者，　　悉已見諸習。　諸法亦如是！　　無能黠法者；　諸所有思想，　　不能作妨礙。　一切未成法，　　我當悉辦之；　其法如虛空，　　常住無增減。　譬若如虛空，　　所生無所有；　其已如是者，　　為見一切法。　亦不于虛空，　　而有所作為；　如是名為好，　　諸法亦如是！　眼亦不見耳，　　耳亦不見眼；　舌亦不見鼻，　　鼻亦不見舌。　身亦不見意，　　意亦不見身；　各各在其處，　　處處不相見。　若從他人聞，　　或自從己知；　如是而悉能，　　為人說法界。　法界如是者，　　乃為悉平等；　六衰不知我，　　我亦不知衰。　如是皆悉知，　　所學諸法事；　學已如是者，　　其慧無有量。　為悉見十方，　　無數億千佛；　乃與弟子眾，　　尊說法悉聞。　其有於是法，　　廣普為人說；　於是無量慧，　　為已甚清凈。　善說戒之德，　　而具足得聞；　曉了于諸議，　　分別為皆滿。　皆悉知一切，　　其心之所念；　便以神足力，　　游于億剎土。　巨億千萬劫，　

{ "translations": [ "現代漢語譯本", "所求之事，其心便已止息。", "若有人對於此法，還想去尋求其心的所在；", "那麼法也無法看見心，心也無法看見法。", "如果對於這樣的心，還要用心去尋求心；", "心已經達到這種狀態，就能完全看見各種習性。", "諸法也是如此！沒有誰能勝過法；", "所有的思想，都不能構成妨礙。", "一切尚未成就的法，我應當全部成就它；", "其法就像虛空一樣，恒常存在，沒有增減。", "譬如虛空，所生之物無所有；", "已經達到這種狀態，就是看見了一切法。", "也不在虛空中，有所作為；", "像這樣就稱為好，諸法也是如此！", "眼也看不見耳，耳也看不見眼；", "舌也看不見鼻，鼻也看不見舌。", "身也看不見意，意也看不見身；", "各自在自己的位置，處處不能相見。", "如果從他人那裡聽聞，或者從自己這裡知曉；", "像這樣就能完全，為人解說法界（Dharmadhatu，一切法的總稱）。", "法界如果是這樣，那就是完全平等；", "六衰（六根的衰敗）不知道我，我也不知道六衰。", "像這樣全都知曉，所學習的各種法事；", "學習達到這種狀態，他的智慧就沒有限量。", "能夠完全看見十方，無數億千的佛（Buddha，覺悟者）；", "於是與弟子們，恭敬地聽聞佛所說的法。", "如果有人對於此法，廣泛地為人宣說；", "那麼他的無量智慧，就已經非常清凈。", "善於宣說戒的功德，並且具足地聽聞；", "曉了各種議論，分別解說都圓滿。", "全都知曉一切，他人心中所想的；", "便以神通足力，遊歷于億萬剎土（Buddha-field，佛所教化的世界）。", "巨億千萬劫，" ], "english_translations": [ "English version", 'What is sought, the mind has already ceased.', 'If there is, regarding this Dharma (law, teaching), a desire to seek its mind;', 'Then the Dharma (law, teaching) also does not see the mind, and the mind also does not see the Dharma (law, teaching).', 'If regarding such a mind, one uses the mind to seek the mind;', 'The mind, having reached this state, can fully see all habits.', 'All Dharmas (laws, teachings) are also like this! No one can surpass the Dharma (law, teaching);', 'All thoughts cannot create obstacles.', 'All Dharmas (laws, teachings) that have not yet been accomplished, I shall fully accomplish them;', 'The Dharma (law, teaching) is like the void, constantly abiding without increase or decrease.', 'For example, like the void, what is born is without anything;', 'Having reached this state, one sees all Dharmas (laws, teachings).', 'Also, in the void, there is nothing to do;', 'Like this is called good, all Dharmas (laws, teachings) are also like this!', 'The eye also does not see the ear, and the ear also does not see the eye;', 'The tongue also does not see the nose, and the nose also does not see the tongue.', 'The body also does not see the mind, and the mind also does not see the body;', 'Each is in its own place, and they cannot see each other everywhere.', 'If one hears from others, or knows from oneself;', 'Like this, one can fully explain the Dharmadhatu (totality of all dharmas, the universe) to others.', 'If the Dharmadhatu (totality of all dharmas, the universe) is like this, then it is completely equal;', 'The six decays (decline of the six senses) do not know me, and I also do not know the six decays.', 'Like this, all are known, the various Dharma (law, teaching) matters that are learned;', 'Having learned to this state, his wisdom is immeasurable.', 'One can fully see the ten directions, countless billions of Buddhas (awakened ones);', 'Then, with the disciples, respectfully hear the Dharma (law, teaching) spoken by the Buddha (awakened one).', 'If someone, regarding this Dharma (law, teaching), widely proclaims it to others;', 'Then his immeasurable wisdom is already very pure.', 'Skilled in proclaiming the merits of precepts, and fully hearing them;', 'Understanding various discussions, and explaining them completely.', 'Knowing all that others think in their minds;', 'Then, with supernatural powers, travel through billions of Buddha-fields (Buddha-field, the world where a Buddha teaches).', 'Billions and trillions of kalpas (eons),' ] }

無數恒邊沙；　前世之所行，　　皆悉見了知。　而便於是行，　　為已逮五通；　便因是前近，　　安隱無上覺。　佛之所住者，　　皆為已得住；　其未逮道者，　　當道求其議。　於是視諸法，　　皆空無所見；　便發踴躍意，　　歡喜無過者。　一切諸魔眾，　　無能動其毛；　疾逮得正覺，　　無上之最尊。

「天子！復有四事法，菩薩摩訶薩逮得不可思議善權方便之功德。何等為四？一者、逮前世智慧功德。二者、其有無所依者、寒凍者、苦者、苦痛者、愁憂者，若見是輩眾苦毒者，便發意踴躍欲救之，皆教令求佛道。三者、以諸法持佛意繫於一切，持前世久遠功德福祐勸助，復持一切過去諸佛福祐功德勸助，皆令解脫憂苦，放赦去離，都持是功德奉上諸勤苦厄難者。四者、未曾發意不滿一切愿；亦未曾發意漏脫使人不至道；亦未曾令一切不至道。如我心欲至道，道亦迎我心，如是智便迎於心，心便逮道智。持漚和拘舍羅，于功德而增益，不於法界有所壞；于所可思議法，所學無有厭足；于諸功德亦不厭足，如是作諸功德倍復無厭足，不於心法有所亡，心於功德亦無所亡。常奉行於佈施，心清凈無所悕望；常奉持禁戒而不缺減；于忍辱力而不動轉；加於精進而不懈怠；于禪三

【現代漢語翻譯】現代漢語譯本無數恒河沙數的世界；前世所做的一切，都能完全知曉。因此修行，已經獲得了五神通（五種神通能力）；因此更加接近，安穩地證得無上正覺（最高的覺悟）。佛所安住的境界，都已經證得；那些尚未證悟的人，應當探求佛道。於是觀察諸法，皆是空性，無所執著；便生起踴躍之心，歡喜無以復加。一切魔眾，都無法動搖他的一根毫毛；迅速證得正覺，成為無上至尊。

『天子！還有四種法，菩薩摩訶薩（偉大的菩薩）能夠獲得不可思議的善巧方便功德。哪四種呢？第一，獲得前世的智慧功德。第二，對於那些無所依靠的人、受寒受凍的人、痛苦的人、遭受苦痛的人、憂愁的人，如果見到這些受盡各種痛苦的人，便生起踴躍之心想要救助他們，都教導他們尋求佛道。第三，以諸法持守佛的意念，將佛意繫念於一切，以過去世久遠的功德福佑勸勉幫助他們，又以一切過去諸佛的福佑功德勸勉幫助他們，都讓他們解脫憂愁痛苦，釋放他們，使他們遠離困境，將這些功德全部奉獻給那些勤勞困苦、身處厄難的人。第四，未曾發願不能滿足一切願望；也未曾發願遺漏脫離，使人不能到達佛道；也未曾使一切眾生不能到達佛道。如同我的心想要到達佛道，佛道也迎接我的心，如此智慧便迎接於心，心便獲得佛道智慧。以智慧方便（漚和拘舍羅）在功德上不斷增益，不在法界中有所損壞；對於可以思議的法，學習沒有厭足；對於諸種功德也不厭足，如此做各種功德，加倍地沒有厭足，不在心法上有所缺失，心在功德上也沒有缺失。常常奉行佈施，心清凈沒有貪求；常常奉持禁戒而不毀犯；對於忍辱的力量而不動搖；更加精進而不懈怠；在禪定三昧中

【English Translation】 English version Countless as the sands of the Ganges; All actions of previous lives, are completely known. Therefore, through practice, one has attained the five supernormal powers (five kinds of supernatural abilities); Therefore, drawing closer, one peacefully attains unsurpassed enlightenment (the highest awakening). The state in which the Buddha dwells, one has already attained; Those who have not yet attained the Path, should seek its meaning. Thus, observing all dharmas, as empty and without attachment; One generates a joyful mind, with unsurpassed happiness. All the hosts of demons, cannot move a single hair on his body; Swiftly attaining perfect enlightenment, becoming the unsurpassed and most honored one.

'Son of Heaven! Furthermore, there are four dharmas by which a Bodhisattva-Mahasattva (great Bodhisattva) can attain the inconceivable merits of skillful means. What are the four? First, attaining the merits of wisdom from past lives. Second, for those who are without support, those who are cold and freezing, those who are suffering, those who are in pain, those who are sorrowful, if one sees these beings suffering all kinds of hardships, one generates a joyful mind, desiring to save them, and teaches them all to seek the Buddha-path. Third, upholding the Buddha's intention with all dharmas, keeping the Buddha's mind focused on everything, encouraging and assisting them with the merits and blessings of distant past lives, and also encouraging and assisting them with the merits and blessings of all past Buddhas, liberating them all from sorrow and suffering, releasing them, and keeping them away from difficulties, dedicating all these merits to those who are diligent and suffering, and in difficult circumstances. Fourth, never making a vow that cannot fulfill all wishes; never making a vow to omit or abandon, causing people not to reach the Buddha-path; and never causing all beings not to reach the Buddha-path. Just as my mind desires to reach the Buddha-path, the Buddha-path also welcomes my mind, so wisdom welcomes the mind, and the mind attains the wisdom of the Buddha-path. With skillful means (漚和拘舍羅, O和拘舍羅), one continuously increases merits, without damaging anything in the Dharma-realm; for the dharmas that can be contemplated, there is no weariness in learning; for all kinds of merits, there is also no weariness, thus doing all kinds of merits, doubly without weariness, without losing anything in the mind-dharma, and the mind does not lose anything in merits. Constantly practicing giving, with a pure mind and without greed; constantly upholding the precepts without breaking them; with the power of patience without wavering; increasing diligence without laziness; in meditative concentration

昧而不亂；于智慧而不愚。常供養於一切而無所貪，以慈報恩而無所憂，思惟所生逮無所生，憂其所說法，憂欲令皆度脫。

「天子！菩薩行如是！其有知小福者，以漚和拘舍羅所作無央數不可量。如是天子！菩薩於是一切法，逮得不可計智，于諸法無所不知、無所不了。何以故？天子！一切法空、無想、不願。如是空不可計、心逮得不可計作小功德，持漚和拘舍羅所作無央數不可量。何以故？如是道不可量，心亦如是！如是行不可量，無邊際不可量法，隨無邊際不可量法，如是諸佛世尊道法，亦復無邊際不可量。

「複次天子！菩薩以漚和拘舍羅於一切行皆悉過上，過上已隨一切人所喜樂，佈施者、所求者、說法者，以法而度脫之。

「複次天子！菩薩已如是者，逮得無央數不可計所行法，則于佈施、持戒、忍辱、精進、一心、智慧皆悉具足。於勤苦人無有輕易之心；于戒無缺減，以戒有所長益；為一切人忍辱，若罵詈輕易者皆悉忍之；于精進合會諸善德；于禪逮得諸定；于智慧無所掛礙。

「複次天子！菩薩以漚和拘舍羅于弟子而現行，隨其法教化之，自於內無所悕望；于辟支佛而現行，以其法教化之，于其內無所悕望。如是天子！菩薩以是四事法，得不可思議善權慧。」

佛爾

【現代漢語翻譯】現代漢語譯本：

不迷惑于無知，不因智慧而自滿。經常供養一切眾生而不貪求回報，以慈悲之心報答恩情而不憂慮，思索有生之法最終達到無生之境，憂慮的是如何說法，憂慮的是如何讓眾生都得到解脫。『天子（devaputra，天神之子）！菩薩的修行就是這樣！那些認為小福報的人，以善巧方便所做的事情是無數且不可估量的。像這樣，天子（devaputra，天神之子）！菩薩對於一切法，獲得不可計量的智慧，對於諸法沒有不知道、沒有不瞭解的。為什麼呢？天子（devaputra，天神之子）！一切法都是空、無相、無愿的。像這樣的空是不可計量的，心獲得不可計量的功德，持有善巧方便所做的事情是無數且不可估量的。為什麼呢？像這樣的道是不可計量的，心也是這樣！像這樣的修行是不可計量的，無邊無際不可計量的法，隨順無邊無際不可計量的法，像這樣諸佛世尊的道法，也是無邊無際不可計量的。『再次，天子（devaputra，天神之子）！菩薩以善巧方便在一切行為上都超越常人，超越常人後隨順一切人所喜好的，對於佈施者、所求者、說法者，用佛法來度脫他們。『再次，天子（devaputra，天神之子）！菩薩像這樣之後，獲得無數不可計量的修行方法，那麼在佈施、持戒、忍辱、精進、禪定、智慧上都完全具足。對於勤勞困苦的人沒有輕視之心；對於戒律沒有缺失減少，因為持戒而有所增長；為一切人忍辱，如果有人謾罵輕視都能夠忍受；在精進中彙集各種善德；在禪定中獲得各種禪定；在智慧上沒有任何障礙。『再次，天子（devaputra，天神之子）！菩薩以善巧方便在弟子面前示現修行，隨順他們的根器教化他們，自己內心沒有任何期望；在辟支佛（pratyekabuddha，獨覺佛）面前示現修行，用佛法教化他們，內心沒有任何期望。像這樣，天子（devaputra，天神之子）！菩薩用這四種方法，獲得不可思議的善巧智慧。』佛陀這樣說。

【English Translation】 English version:

Not confused by ignorance; not arrogant with wisdom. Constantly making offerings to all without greed, repaying kindness with compassion without worry, contemplating the arising of existence to ultimately attain non-existence, concerned about how to preach the Dharma, concerned about liberating all beings. 『Devaputra (天神之子, son of gods)! The practice of a Bodhisattva is like this! Those who consider small merit, the deeds done with skillful means are countless and immeasurable. Like this, Devaputra (天神之子, son of gods)! A Bodhisattva, regarding all dharmas, attains immeasurable wisdom, and there is nothing among all dharmas that they do not know or understand. Why? Devaputra (天神之子, son of gods)! All dharmas are empty, without characteristics, and without wishes. Such emptiness is immeasurable, and the mind attains immeasurable merit, holding the countless and immeasurable deeds done with skillful means. Why? Such a path is immeasurable, and so is the mind! Such practice is immeasurable, boundless and immeasurable dharmas, following boundless and immeasurable dharmas, like this, the Dharma of the Buddhas, the World Honored Ones, is also boundless and immeasurable. 『Furthermore, Devaputra (天神之子, son of gods)! A Bodhisattva, with skillful means, surpasses all actions, and after surpassing, follows what all people like, and for those who give, those who seek, and those who preach the Dharma, liberates them with the Dharma. 『Furthermore, Devaputra (天神之子, son of gods)! A Bodhisattva, after being like this, attains countless and immeasurable methods of practice, then in giving, upholding precepts, patience, diligence, concentration, and wisdom, they are all complete. Towards those who are diligent and suffering, there is no contempt in their hearts; regarding precepts, there is no deficiency or reduction, but rather growth through upholding precepts; for all people, they practice patience, and if there are those who scold or belittle, they can endure it; in diligence, they gather all virtuous qualities; in meditation, they attain all samadhis; in wisdom, there are no obstacles. 『Furthermore, Devaputra (天神之子, son of gods)! A Bodhisattva, with skillful means, manifests practice before disciples, teaching them according to their capacity, without any expectations in their own hearts; manifests practice before Pratyekabuddhas (獨覺佛, solitary Buddhas), teaching them with the Dharma, without any expectations in their hearts. Like this, Devaputra (天神之子, son of gods)! A Bodhisattva, with these four methods, obtains inconceivable skillful wisdom.』 Thus spoke the Buddha.

時說偈言：

「其苦凡有二，　　謂我及他人；　自滅於我苦，　　並復能滅彼。　憂念一切人，　　令心了道事；　於法心亦爾，　　皆使解一議。　用福一切人，　　三世勤苦行；　諸佛所行福，　　一切皆勸助。　以是功德福，　　奉上施一切；　于諸心所愿，　　疾逮得佛慧。　令一切發意，　　皆學正真道；　心不于余道，　　而復有所求。　心不悕望道，　　視亦不可見；　道相心如是，　　心相亦俱然！　法等如是等，　　於我亦無我；　自知見功德，　　增益凈功德。　于身無所增，　　法界難思議；　常住于道處，　　是乃為求佛！　其心未曾念，　　豪尊以自益；　心恒存於道，　　精進而不懈。　佈施而無厭，　　常堅護于戒；　忍辱亦如是，　　不造立人根。　日日行精進，　　常自念身空；　于禪而寂靜，　　慧能度一切。　養育於一切，　　所作如蓮花；　施與持清凈，　　不望於他人。　常愿求佛慧，　　諸法具了知；　曉習一切法，　　其慧難思議。　為一切說法，　　而無有諸礙；　若有應此行，　　是則為菩薩！　皆悉解了空，　　施少報無量；　不想有與無，　　心未曾放恣。　悉知一切行，　　如所愿度

【現代漢語翻譯】現代漢語譯本：當時說偈語道：『苦難總共有兩種，一種是關於我自身的，一種是關於他人的；自我消除我自身的痛苦，並且也能夠消除他人的痛苦。憂慮關懷所有的人，使他們的心明白修道的意義；對於佛法的心也是這樣，都使他們理解唯一的真理。用三世（過去、現在、未來）勤苦修行的福德利益所有的人；諸佛所修行的福德，一切都勸請幫助。用這些功德福報，奉獻給一切眾生；對於他們心中所希望的，迅速獲得佛的智慧。使一切眾生髮起菩提心，都學習正真之道；心中不于其他的道，而再有所求。心中不希望追求道，看也看不見；道的相狀和心是這樣的，心的相狀也都是這樣！法等等都是這樣，對於我也沒有我；自己知道看見功德，增長清凈的功德。對於自身沒有什麼增長，法界難以思議；常住在道的地方，這才是求佛！他的心未曾想過，用尊貴來使自己受益；心中恒常存在於道，精進而不懈怠。佈施而沒有厭倦，常常堅定地守護戒律；忍辱也是這樣，不建立使人產生煩惱的根源。日日行持精進，常常自己觀想身體是空性的；于禪定中寂靜，智慧能夠度脫一切。養育一切眾生，所作所為如同蓮花一般清凈；施與和持戒清凈，不期望從他人那裡得到回報。常常發願求得佛的智慧，對一切法完全瞭解；通曉學習一切法，他的智慧難以思議。為一切眾生說法，而沒有任何障礙；如果有人能夠依此修行，這就是菩薩！都能夠了解空性，即使是少許的佈施也能得到無量的回報；不想有和無，心未曾放縱。完全知道一切行為，如所希望的度脫。』

【English Translation】 English version: At that time, he spoke in verse, saying: 『Suffering is of two kinds, namely, that of myself and that of others; I extinguish my own suffering, and also am able to extinguish that of others. I am concerned for all people, so that their minds understand the matter of the path; My mind is also like this towards the Dharma, causing all to understand the one truth. I use the merit of diligent practice in the three times (past, present, and future) for the benefit of all; All the merit that the Buddhas practice, I encourage and assist. With this merit and blessing, I offer it to all; For whatever their hearts desire, may they quickly attain the wisdom of the Buddha. May all beings generate the aspiration for enlightenment (Bodhi mind), and all learn the true path; May their hearts not seek anything else in other paths. May their hearts not hope for the path, which is also invisible; The appearance of the path and the mind are like this, and the appearance of the mind is also the same! The Dharma and so on are all like this, and there is no self in me; I know and see the merit myself, increasing pure merit. There is no increase in the body, the Dharma realm is inconceivable; Constantly abiding in the place of the path, this is truly seeking Buddhahood! His heart has never thought of benefiting himself with honor and status; His heart is constantly present in the path, diligent and unremitting. Giving without weariness, constantly firmly protecting the precepts; Patience is also like this, not creating the root of people's afflictions. Practicing diligently day by day, constantly contemplating the emptiness of the body; Being tranquil in meditation, wisdom can liberate all. Nurturing all beings, actions are like a lotus flower; Giving and upholding purity, not expecting anything from others. Constantly wishing to seek the wisdom of the Buddha, fully understanding all Dharmas; Being familiar with learning all Dharmas, his wisdom is inconceivable. Speaking the Dharma for all beings, without any obstacles; If someone responds to this practice, this is a Bodhisattva! All understand emptiness, giving a little brings immeasurable rewards; Not thinking of existence and non-existence, the mind has never been unrestrained. Knowing all actions completely, liberating as desired.』

脫；　佈施隨所欲，　　說法種隆化。　既施而無悔，　　于戒不虧缺；　忍辱及精進，　　禪慧不自大。　佈施與持戒，　　忍辱及精進；　于禪定三昧，　　慧施而降調。　其于聲聞行，　　及與辟支佛，　隨所樂度脫，　　于內而不隨。　堅住於是法，　　菩薩無所著；　權慧難思議，　　疾逮降一切。

「複次天子！菩薩有四事法，一切法為一味、為一入、為一說，其智皆解達于眾議。何等為四？如是天子！菩薩於法界得一切智功德，而無所破壞，信一切諸法皆空，亦不於法界言是我作、非我作。何以故？是我作亦非，不是我作皆非。所以者何？壞諸不可習便逮得皆知一切法智。天子！是為四事法，菩薩得知一切法為一味、為一入、為一說，如是智為悉解，達眾智議。如是知、如是視；若於俗、若於道，便以慈轉法教；若有行者行之；若有恩者恩之；若有住立者立之，便以法住立之，以法大悲而轉之，不于眾法言念是尊者，是為卑亦不于入法亦不於行法，亦不于若干法而有所見習，知凡人法便復行凡人法，于凡人法亦無所舉亦無所下，於是一事壞習法亦爾，便廣說一切法。于諸法界不見有所壞。何以故？為得一忍為忍于空。于忍空而不疑，如一入，諸法入亦爾！如無所生入，天子！

【現代漢語翻譯】現代漢語譯本捨棄（煩惱），佈施隨心所欲，說法使佛法興盛。施捨后沒有後悔，在戒律上沒有虧缺；安忍屈辱和精進修行，禪定智慧不自大。佈施和持戒，安忍屈辱和精進修行；對於禪定三昧，用智慧來調伏（煩惱）。對於聲聞乘的修行，以及辟支佛乘的修行，隨其所樂而度脫，內心不隨外境所轉。堅定地安住于這些法，菩薩沒有執著；權巧智慧難以思議，迅速證得降伏一切。

『再者，天子！菩薩有四種法，一切法都是一個味道、一個入口、一種說法，他們的智慧都能理解通達眾人的議論。是哪四種呢？像這樣，天子！菩薩在法界中獲得一切智的功德，而沒有絲毫破壞，相信一切諸法皆是空性，也不在法界中說這是我所作，不是我所作。為什麼呢？因為說是我所作也是錯誤的，說不是我所作也是錯誤的。為什麼這樣說呢？因為斷除那些不可習染的，便能證得遍知一切法的智慧。天子！這就是四種法，菩薩得知一切法都是一個味道、一個入口、一種說法，這樣的智慧才能完全理解通達眾智的議論。像這樣知曉、像這樣看待；無論對於世俗之事，還是對於修行之道，便以慈悲之心來轉動法輪教化眾生；對於那些修行的人，就幫助他們修行；對於那些有恩于自己的人，就報答他們的恩情；對於那些想要安住的人，就幫助他們安住，用佛法使他們安住，用佛法的大悲心來引導他們，不于眾法中分別念想這是尊貴的，那是卑賤的，也不在入法、行法以及若干法中有所見解和習染，知曉凡夫的法，便也行凡夫的法，對於凡夫的法既不抬高也不貶低，對於一件事的壞習法也是如此，便廣泛宣說一切法。在諸法界中，不見有任何破壞。為什麼呢？因為證得一忍，即安忍于空性。對於安忍空性而不懷疑，就像一個入口，諸法的入口也是如此！就像無所生之入口，天子！』

【English Translation】 English version Abandoning (afflictions); Giving according to desire, expounding the Dharma to cultivate and flourish. Giving without regret, without deficiency in precepts; Bearing insult and advancing diligently, meditative wisdom without arrogance. Giving and upholding precepts, bearing insult and advancing diligently; Towards meditative Samadhi, using wisdom to subdue (afflictions). Towards the practice of the Sravaka Vehicle, and the practice of the Pratyekabuddha Vehicle, Delivering according to what they delight in, the mind not following external circumstances. Firmly abiding in these Dharmas, the Bodhisattva has no attachments; Expedient wisdom is inconceivable, quickly attaining the subjugation of all.

'Furthermore, Son of Heaven! The Bodhisattva has four Dharmas, all Dharmas are of one taste, one entry, one teaching, their wisdom can understand and penetrate the discussions of the masses. What are the four? Like this, Son of Heaven! The Bodhisattva obtains the merit of all-knowing wisdom in the Dharmadhatu, without any destruction, believing that all Dharmas are empty in nature, and not saying in the Dharmadhatu that this is done by me, not done by me. Why? Because saying it is done by me is also wrong, saying it is not done by me is also wrong. Why is this so? Because destroying those that cannot be practiced, one attains the wisdom of knowing all Dharmas. Son of Heaven! These are the four Dharmas, the Bodhisattva knows that all Dharmas are of one taste, one entry, one teaching, such wisdom can fully understand and penetrate the discussions of all wisdom. Knowing like this, seeing like this; whether for worldly matters or for the path of practice, one turns the Dharma wheel with compassion to teach sentient beings; for those who practice, one helps them practice; for those who have been kind to oneself, one repays their kindness; for those who want to abide, one helps them abide, using the Dharma to make them abide, using the great compassion of the Dharma to guide them, not discriminating in the Dharma, thinking this is noble, that is lowly, nor having views and habits in entering the Dharma, practicing the Dharma, and various Dharmas, knowing the Dharma of ordinary people, one also practices the Dharma of ordinary people, neither elevating nor belittling the Dharma of ordinary people, the same is true for the bad habits of one thing, then widely expounding all Dharmas. In the Dharmadhatu, one does not see any destruction. Why? Because one attains one forbearance, that is, forbearance of emptiness. Without doubt about forbearance of emptiness, just like one entry, the entry of all Dharmas is also like this! Just like the entry of non-origination, Son of Heaven!'

如是菩薩為親近佛世尊無上正真之道，亦不想念近佛不近佛。何以故？亦不見壞一事。所以者何？亦不見一切人異；亦不見道異；亦不見一切人；亦復不見於道。」

佛爾時說偈言：

「不於法界言是非，　　不於法界無所壞，　法界如是一切如，　　若不思惟不了義。　已信於法一切空，　　六衰久長與空會，　一切法寂得自在，　　若一處空餘皆爾。　於法無見無能視，　　亦復無我不可獲，　若我學得如是者，　　如為審諦曉道意。　行應寂靜逮空藏，　　止與相隨諸法處，　皆知諸法為寂然，　　於是寂凈無不可。　世最世間法皆知，　　於是不疑不轉還，　不斷于愿愿來愿，　　聞法常念不懈慢。　于無央數不可計，　　其身所作不自見，　展轉五道不見法，　　凡人羅漢乃能知。　凡人所習常念說，　　如是之事羅漢法，　亦復不舉亦不下，　　寂靜不受爾乃知。　一切法數皆悉知，　　不於法界有所壞，　忍辱虛空等無異，　　諸法虛空皆如是！　忍辱如空無所念，　　一切諸法入一智，　如無從生不生習，　　如是所行道不難。　如是親近無量道，　　於是心念無懈倦，　若我他人法如是，　　所求無得則覺道。

「天子！菩薩復有四事法，

【現代漢語翻譯】現代漢語譯本：『如果菩薩爲了親近佛世尊無上正真之道，也不應該想念親近佛或者不親近佛。為什麼呢？因為他不見有任何一件事可以被破壞。這是什麼原因呢？因為他不見一切人有差異；也不見道有差異；也不見一切人，也不見道。』

佛陀當時說了這樣的偈語：

『不要在法界中說「是」或者「非」，不要在法界中有所破壞，法界的真相就是這樣，一切事物的真相也是這樣，如果不這樣思惟就不能瞭解其真正的含義。已經相信一切法都是空性的，六衰（指色、聲、香、味、觸、法六種對外界的感受）的消亡最終與空性相會，一切法寂靜就能獲得自在，如果一個地方是空性的，那麼其他地方也都是如此。對於法沒有能見和所見，也沒有「我」這個概念，無法獲得「我」，如果我能學到這些，就能真正明白道的意義。行為應當寂靜，獲得空性的寶藏，停止與各種現象相隨，安住于諸法之處，了知一切法都是寂然不動的，這樣就能達到寂靜清凈，無所不可。世間和出世間的法都了知，對於這些不再懷疑，也不會退轉，不斷地發起誓願，誓願接連不斷，聽聞佛法時常憶念，不懈怠輕慢。對於無數不可計數的事物，自身所做的事情也不執著于自己的功勞，在五道中輪迴輾轉，不能見到真法，只有凡人和羅漢才能了知。凡人所習慣的是常念常說，羅漢的境界是，既不抬高也不貶低，寂靜無為才能真正了知。一切法的數量都完全知曉，不在法界中有所破壞，忍辱和虛空沒有差別，一切法和虛空都是一樣的！忍辱就像虛空一樣，沒有任何念頭，一切諸法都融入一個智慧中，就像無所從來，不生不滅一樣，這樣修行道就不難了。這樣親近無量的道，對於道的心念沒有懈怠疲倦，如果我、他人和法都是這樣的，那麼所求的都不可得，就能覺悟真道。』

『天子！菩薩還有四種法，'

【English Translation】 English version: 『If a Bodhisattva, in order to be close to the World Honored One, the unsurpassed and truly correct path, should not even think about being close to or not close to the Buddha. Why? Because he does not see that there is anything that can be destroyed. What is the reason for this? Because he does not see any difference in all people; nor does he see any difference in the path; nor does he see all people, nor does he see the path.』

The Buddha then spoke these verses:

『Do not say 'is' or 'is not' in the Dharma realm, do not destroy anything in the Dharma realm, the truth of the Dharma realm is like this, the truth of all things is like this, if you do not think in this way, you cannot understand its true meaning. Having already believed that all dharmas are empty, the decay of the six senses (referring to the six kinds of feelings about the outside world: form, sound, smell, taste, touch, and dharma) will eventually meet with emptiness, all dharmas being still can attain freedom, if one place is empty, then all other places are also like this. For the Dharma, there is no seer and nothing to be seen, and there is no concept of 'I', and 'I' cannot be obtained. If I can learn these, I can truly understand the meaning of the path. Behavior should be quiet, obtain the treasure of emptiness, stop being with various phenomena, abide in the place of all dharmas, know that all dharmas are still and unmoving, so that you can achieve stillness and purity, and there is nothing that is impossible. Knowing both worldly and transcendental dharmas, no longer doubting these, and not retreating, constantly making vows, vows are continuous, and constantly remembering when hearing the Dharma, without懈怠 or慢. For countless and incalculable things, one's own actions are not attached to one's own merits, revolving in the five paths, unable to see the true Dharma, only ordinary people and Arhats can know. What ordinary people are accustomed to is constant thought and constant speech, the realm of Arhats is that they neither raise nor lower, and only by being quiet and inactive can they truly know. All the numbers of all dharmas are fully known, and there is no destruction in the Dharma realm, forbearance and emptiness are no different, all dharmas and emptiness are the same! Forbearance is like emptiness, without any thoughts, all dharmas are integrated into one wisdom, just like nothing comes from, neither arising nor ceasing, so practicing the path is not difficult. In this way, being close to the immeasurable path, there is no懈怠 or fatigue in the mind of the path, if I, others, and the Dharma are like this, then what is sought is unattainable, and one can awaken to the true path.』

『Son of Heaven! Bodhisattvas also have four dharmas,』

于甚深戒行不放逸。何等為四？如是天子！菩薩自思惟，何等名為戒？如是自視身所行，皆知身所行善、口所言善、心所念善，是名曰為戒。云何身所行、口所言、心所念？不犯身事、不殺、不盜、不淫，是名為身行善。云何口所言善？不惡口、不兩舌、不妄言、不綺語，是為口所言善。云何意所念善？不嫉、不恚、不邪見，是名為意所念善。如是為自視悉見，用是故，皆具得如身、口、意所行，不作是事無有能普說其德者；亦不青黃赤白紅不離色；亦不眼識而可識。如是亦不意識分別而可識。何以故？於是不生無所生，于起無所起。如是不生無所生、不起無所起，於是便逮得無能說普演之德，是時心安住而不搖，如是不相逢無能普演，如是無有能普演說，亦不自言我能作是、說作、是行者，心亦不可見。如是說心，戒亦復不可見跡。如是天子！菩薩逮得甚深戒之德。

「複次天子！菩薩逮知離所見身功德，知于所見無所起，若戒、若惡戒等無所作。

「複次天子！菩薩逮得住入甚深法要，作如是祠，諸所學事深遠之行皆悉行，於一切諸乘行皆悉行，是名曰為戒。如是行為不自欺亦不欺他人，如是者名曰甚深戒。

「複次天子！菩薩得不犯戒、不虧戒、不亡戒。云何菩薩不犯于戒、不虧于戒、不亡

【現代漢語翻譯】現代漢語譯本：對於甚深的戒行不放逸。什麼是四種不放逸呢？如是天子！菩薩自己思惟，什麼叫做戒？如是自己觀察身體所做的事情，都知道身體所做的是善事、口裡所說的是善語、心裡所想的是善念，這叫做戒。怎樣是身體所做、口裡所說、心裡所想的善呢？不犯身體所做的事，不殺生、不偷盜、不邪淫，這叫做身體行為的善。怎樣是口裡所說的善呢？不說粗惡的話、不兩舌、不說謊、不說花言巧語，這叫做口裡所說的善。怎樣是心裡所想的善呢？不嫉妒、不嗔恚、沒有邪見，這叫做心裡所想的善。像這樣自己觀察全部都能看見，因為這樣，都能具備如身體、口、意所做，不做這樣的事就沒有人能夠普遍述說它的功德；也不像青黃赤白紅這些不離顏色；也不像眼睛的意識可以識別。像這樣也不像意識分別可以識別。為什麼呢？因為對於它不生，沒有所生，對於起，沒有所起。像這樣不生沒有所生、不起沒有所起，於是便獲得了沒有能說普遍演說的功德，這時心安住而不動搖，像這樣不相逢就沒有能普遍演說，像這樣沒有能普遍述說，也不自己說我能做這些、說做、是修行者，心也是不可見的。像這樣說心，戒的軌跡也是不可見的。如是天子！菩薩獲得了甚深戒的功德。

『再者，天子！菩薩得知遠離所見之身的功德，知道對於所見沒有所起，無論是戒、還是惡戒等都沒有所作。

『再者，天子！菩薩獲得了安住進入甚深法要，做這樣的祭祀，所有學習的事情、深遠的修行都全部實行，對於一切諸乘的修行都全部實行，這叫做戒。像這樣的行為不自欺也不欺騙他人，像這樣的就叫做甚深戒。

『再者，天子！菩薩得到不犯戒、不虧戒、不亡戒。怎樣是菩薩不犯于戒、不虧于戒、不亡戒

【English Translation】 English version: He is not negligent in profound precepts and conduct. What are the four types of non-negligence? Thus, O son of the gods! A Bodhisattva contemplates, what is called a precept? Thus, he observes his own bodily actions, knowing that his bodily actions are good, his verbal utterances are good, and his mental thoughts are good; this is called a precept. How are bodily actions, verbal utterances, and mental thoughts good? Not transgressing bodily actions, not killing, not stealing, not engaging in sexual misconduct; this is called goodness in bodily conduct. How are verbal utterances good? Not using harsh language, not engaging in divisive speech, not lying, not engaging in frivolous speech; this is called goodness in verbal utterances. How are mental thoughts good? Not being jealous, not being angry, not holding wrong views; this is called goodness in mental thoughts. Thus, he observes and sees everything himself; because of this, he fully possesses the conduct of body, speech, and mind. Not doing such things, no one can universally describe its virtues; it is also not like blue, yellow, red, white, or crimson, which are inseparable from color; nor is it discernible by eye consciousness. Likewise, it is not discernible by the discrimination of consciousness. Why? Because in it, there is no birth, nothing is born; in arising, nothing arises. Thus, not being born, nothing is born; not arising, nothing arises; then one attains the virtue of being indescribable and universally proclaimed. At this time, the mind abides peacefully and does not waver; thus, without encountering, there is no universal proclamation; thus, there is no universal description, nor does one say, 'I can do this, speak, or act.' The mind is also invisible. Thus, speaking of the mind, the traces of precepts are also invisible. Thus, O son of the gods! A Bodhisattva attains the virtue of profound precepts.

'Furthermore, O son of the gods! A Bodhisattva attains the merit of knowing the body apart from what is seen, knowing that in what is seen, nothing arises, whether it be precepts or evil precepts, nothing is made.'

'Furthermore, O son of the gods! A Bodhisattva attains abiding and entering into the profound essentials of the Dharma, making such offerings, all the things learned, the profound practices are all performed, and the practices of all vehicles are all performed; this is called a precept. Such conduct does not deceive oneself nor deceive others; such is called a profound precept.'

'Furthermore, O son of the gods! A Bodhisattva obtains not violating precepts, not diminishing precepts, not losing precepts. How does a Bodhisattva not violate precepts, not diminish precepts, not lose

于戒？天子！能自護者便能護于戒。天子！自知者便能知戒，不輕易於戒，于所學無所缺，于戒而不亡，用是故不亡于戒。一切他人法皆悉知。何所是他人？我為在何所？亦不佷他人亦爾！天子！用是故能度脫一切人。天子！是為四法。菩薩得甚深戒而不放逸。」

佛爾時便說偈言：

「身口意所行，　　法潔凈復凈；　其行勝珍寶，　　是戒應菩薩！　是十無過上，　　黠持護菩薩！　身口意不虧，　　是戒為最黠。　不作亦不生，　　于生而無生；　無種無處住，　　無智云何得？　不會不作戒，　　眼視不可見；　亦非耳鼻口，　　非身意所識。　不造六情根，　　所住亦無處；　是戒甚清凈，　　戒亦無所住。　守戒不放逸，　　于戒無我想；　護戒無戒想，　　以是得深戒。　於是見身行，　　離於諸所見；　不隨望見處，　　于戒無想念。　如律入深法，　　諸行皆辦畢；　滅有便能護，　　于戒無異想。　有我便有戒，　　無我亦無戒；　是說為恐畏，　　知我則有戒。　空寂戒無念，　　寂靜戒無著；　空寂戒無時，　　寂戒不思惟。　不虧戒無上，　　于戒不貢高；　戒亦無我想，　　是則甚深戒。　于戒甚勇悍，　　不為不善哉；　一

【現代漢語翻譯】現代漢語譯本『于戒』（關於戒律）？天子（統治者）！能自我守護的人便能守護戒律。天子！瞭解自己的人便能瞭解戒律，不輕視戒律，對於所學沒有缺失，對於戒律而不喪失，因此不喪失戒律。知曉一切他人的法。什麼是『他人』？我存在於何處？也不要怨恨他人也是如此！天子！因此能度脫一切人。天子！這就是四種法。菩薩獲得甚深的戒律而不放逸。」

佛陀當時便說了偈語：

『身口意所行，法潔凈復凈；其行勝珍寶，是戒應菩薩！是十無過上，黠持護菩薩！身口意不虧，是戒為最黠。不作亦不生，于生而無生；無種無處住，無智云何得？不會不作戒，眼視不可見；亦非耳鼻口，非身意所識。不造六情根，所住亦無處；是戒甚清凈，戒亦無所住。守戒不放逸，于戒無我想；護戒無戒想，以是得深戒。於是見身行，離於諸所見；不隨望見處，于戒無想念。如律入深法，諸行皆辦畢；滅有便能護，于戒無異想。有我便有戒，無我亦無戒；是說為恐畏，知我則有戒。空寂戒無念，寂靜戒無著；空寂戒無時，寂戒不思惟。不虧戒無上，于戒不貢高；戒亦無我想，是則甚深戒。于戒甚勇悍，不為不善哉；』

【English Translation】 English version 『Regarding precepts?』 O, Son of Heaven (ruler)! One who can protect oneself can then protect the precepts. O, Son of Heaven! One who knows oneself can then know the precepts, not being careless with the precepts, having no deficiency in what is learned, and not losing the precepts, therefore not losing the precepts. Knowing all the laws of others. What is 『others』? Where do I exist? And do not resent that others are also like this! O, Son of Heaven! Therefore, one can liberate all people. O, Son of Heaven! These are the four laws. A Bodhisattva obtains profound precepts and is not negligent.』

The Buddha then spoke in verse:

『What the body, mouth, and mind do, The law is pure and ever pure; Its practice surpasses precious jewels, These precepts are fitting for a Bodhisattva! These ten are unsurpassed, The wise hold and protect the Bodhisattva! Body, mouth, and mind without fault, These precepts are the wisest. Not made, nor born, In birth, yet without birth; Without seed, without dwelling place, Without wisdom, how to obtain? Not assembled, not made are the precepts, Visible to the eye, yet cannot be seen; Nor are they ear, nose, or mouth, Not known by body or mind. Not creating the six sense roots, The dwelling place is also nowhere; These precepts are very pure, The precepts also dwell nowhere. Guarding the precepts without negligence, In the precepts, without thought of self; Protecting the precepts without thought of precepts, With this, one obtains profound precepts. Thereupon seeing the actions of the body, Separated from all that is seen; Not following the place of hope and sight, In the precepts, without thought or念. Like the law, entering deep Dharma, All practices are completely fulfilled; Extinguishing existence, one can then protect, In the precepts, without different thoughts. With self, then there are precepts, Without self, then there are no precepts; This is said for fear, Knowing self, then there are precepts. Empty and still, precepts without念, Quiet precepts without attachment; Empty and still, precepts without time, Quiet precepts without思惟. Without fault, precepts are unsurpassed, In the precepts, without arrogance; The precepts also have no thought of self, These are then profound precepts. In the precepts, very brave and fierce, Not doing what is not good;』

戒具眾行，　　一切法叵得。　戒有想為癡，　　無戒言守戒；　是為滅戒果，　　不脫於五道。　遠離諸所見，　　我所皆不見；　戒亦無所見，　　不畏於五道。　視不見為見，　　不增不善戒；　於我而無病，　　習戒皆悉見。」◎

佛說道神足無極變化經卷第一大正藏第 17 冊 No. 0816 佛說道神足無極變化經

佛說道神足無極變化經卷第二

西晉安息三藏安法欽譯

◎於是月天子白佛言：「世尊！甚可怪。如來深微乃如是！是佛世尊無上正真，甚可怪。菩薩所施行，如是名為眼見諸法行，不起自好益身敗道之行，從久遠已斷離身想之行，于無央數劫行，而不墮聲聞、辟支佛地，而不墮落，究竟於道滿足佛法有幾法行？世尊！菩薩于深法行，不于億百千萬佛而作證？」

佛語天子：「菩薩有四事，逮深法行，不于億百千萬佛所而作證。何等為四？如是天子！菩薩堅住于諸要持一切智，出家大吼逮精進而不弱。為一切故舍諸所有，堅住于施與便逮大悲事。如佛所說、所問皆報答，逮得善權方便。於一切功德已成，覆成于余德。天子！是為四事，菩薩于深法行，不于無央數億百千佛所而求證。」

佛於是說偈言：

「堅住于所作，　　其

【現代漢語翻譯】現代漢語譯本戒律和行為，一切法都不可得。執著于戒律是有想的愚癡，沒有戒律卻說遵守戒律；這是滅戒的果報，不能脫離五道輪迴。遠離各種所見，『我』和『我所』都不見；戒律也沒有所見，就不畏懼五道輪迴。視『不見』為『見』，不增加不善的戒律；對於『我』沒有執著，修習戒律就能完全明白。」

《佛說道神足無極變化經》卷第一大正藏第 17 冊 No. 0816 《佛說道神足無極變化經》

《佛說道神足無極變化經》卷第二西晉安息三藏 An Shih Kao（安世高）譯

於是月天子 Chandra Deva（月天子）稟告佛陀說：『世尊！真是太令人驚異了。如來的教法如此深奧微妙！佛世尊是無上正真，真是太令人驚異了。菩薩所修行的，這樣名為眼見諸法之行，不生起自以為是、貪圖身益而敗壞正道的行為，從久遠以來已經斷離了執著于身體的妄想之行，于無數劫中修行，而不墮落於聲聞 Sravaka（聲聞）、辟支佛 Pratyekabuddha（辟支佛）的境界，不墮落，最終在道上圓滿佛法，需要經歷多少法行？世尊！菩薩對於甚深法行，難道不是在億百千萬佛面前就能作證嗎？』佛告訴月天子 Chandra Deva（月天子）說：『菩薩有四件事，能夠通達甚深法行，不必在億百千萬佛面前作證。是哪四件事呢？像這樣，天子！菩薩堅定地安住于掌握一切智慧的要點，出家時發出大吼，獲得精進而毫不懈怠。爲了利益一切眾生而捨棄所有，堅定地安住于佈施，從而獲得大悲心。對於佛陀所說、所問都能回答，從而獲得善巧方便。對於一切功德已經成就，又繼續成就其他的功德。天子！這就是四件事，菩薩能夠通達甚深法行，不必在無數億百千佛面前求證。』佛於是說偈語：『堅定地安住于所作，其』

【English Translation】 English version 'Adhering to precepts and practices, all dharmas are unattainable. Attachment to precepts is foolishness with thought, without precepts, one speaks of guarding precepts; This is the fruit of destroying precepts, unable to escape the five paths of reincarnation. Far from all that is seen, neither 'I' nor 'mine' are seen; The precepts also have nothing to see, and are not afraid of the five paths. To see 'not seeing' as 'seeing,' not increasing unwholesome precepts; Without disease in 'me,' practicing precepts, all is seen.'

The Sutra of Buddha Speaking of Divine Footprints and Limitless Transformations, Volume 1 T17 No. 0816 The Sutra of Buddha Speaking of Divine Footprints and Limitless Transformations

The Sutra of Buddha Speaking of Divine Footprints and Limitless Transformations, Volume 2 Translated by An Shih Kao（安世高） of the Western Jin Dynasty Then Chandra Deva（月天子） said to the Buddha: 'World Honored One! It is truly astonishing. The Tathagata's teachings are so profound and subtle! The Buddha, the World Honored One, is unsurpassed and truly enlightened, it is truly astonishing. The practices of the Bodhisattva, thus are called the practice of seeing all dharmas with the eye, not giving rise to self-righteousness, greed for personal gain, and the practice of ruining the right path, having long ago severed the practice of clinging to the illusion of the body, practicing for countless kalpas, without falling into the realm of Sravaka（聲聞） or Pratyekabuddha（辟支佛）, without falling, ultimately fulfilling the Dharma on the path, how many Dharma practices are needed? World Honored One! For the profound Dharma practices of the Bodhisattva, is it not possible to attain certification before hundreds of thousands of millions of Buddhas?' The Buddha told Chandra Deva（月天子）: 'The Bodhisattva has four things, attaining profound Dharma practices, without needing to attain certification before hundreds of thousands of millions of Buddhas. What are the four? Thus, Deva! The Bodhisattva firmly dwells in the essentials of grasping all wisdom, utters a great roar upon leaving home, attains diligence without weakening. For the sake of all beings, abandoning all possessions, firmly dwelling in giving, thereby attaining great compassion. Being able to answer all that the Buddha says and asks, thereby attaining skillful means. Having already accomplished all merits, continuing to accomplish other merits. Deva! These are the four things, the Bodhisattva is able to attain profound Dharma practices, without needing to seek certification before countless hundreds of thousands of millions of Buddhas.' The Buddha then spoke in verse: 'Firmly dwelling in what is done, its'

智亦如是！　前世所作智，　　亦終不放舍。　以一切智故，　　所為而不憂；　一切像色貌，　　皆悉具了知。　所行常精進，　　終不為放逸；　心亦不懈惓，　　所行亦如是！　其諸所作為，　　皆悉憂一切；　如是于眾生，　　常而有等心。　常興大悲意，　　憂念一切人；　愍傷諸勤苦，　　皆欲令安隱。　愿疾得作佛，　　斷絕諸苦惱；　逮得眾珍寶，　　其處不可盡。　常以善權慧，　　教學諸方便；　勤力作功德，　　行是無厭足。　所造有究竟，　　其行常如應；　安之於道次，　　不悉念居處。　以如是法者，　　悉皆堅持之；　菩薩行是者，　　諸行皆悉了。　於是甚深法，　　所行皆備具；　于億百千佛，　　所作不懈倦。」

爾時月天子問佛言：「云何菩薩得甚深之行？」

佛告天子：「菩薩亦不于凡人法有所望，亦不于佛法有所求，亦不于凡人法有所疑，于佛法、凡人法等無有異。不于凡人法有所求，于佛法亦無所得亦無所亡；于凡人亦無異，于佛法亦無異。亦不作是念：不言凡人法，不尊佛法為尊；于凡人法亦無所斷，于佛法亦無所斷。如是生生復生，是名曰凡人法如。是佛法、是二法，為空、為寂、為定，如是為知無處。亦不

【現代漢語翻譯】現代漢語譯本智慧也是如此！前世所積累的智慧，最終也不會捨棄。因為具備一切智慧的緣故，所作所為都不會憂慮；一切形象、色彩、容貌，都能完全徹底地瞭解。所做的事情常常精進，最終不會懈怠放逸；內心也不會懈怠疲倦，所做的事情也是這樣！他們所做的一切，都爲了一切眾生著想；像這樣對待眾生，常常保持平等心。常常生起大慈悲心，憂念著所有的人；憐憫那些勤勞困苦的人，希望他們都能得到安穩。願望迅速成佛，斷絕一切苦惱；獲得各種珍寶，那裡的珍寶是取之不盡的。常常用巧妙的智慧，教導各種方便法門；勤奮努力地行作功德，做這些事情沒有厭倦滿足的時候。所造作的一切都有究竟，他們的行為常常如理如法；安住于菩提道次第，不會總是想著居住的地方。用這樣的法，全部堅持奉行；菩薩如果這樣做，各種修行都能完全明瞭。這樣對於甚深微妙的佛法，所修行的都能完備具足；對於億百千佛，所做的事情都不會懈怠疲倦。

這時，月天子（Chandra Deva，佛教護法神）問佛說：『菩薩如何才能獲得甚深的修行？』

佛告訴月天子：『菩薩既不對於凡夫俗人的法有所期望，也不對於佛法有所求，既不對於凡夫俗人的法有所懷疑，對於佛法和凡夫俗人的法等同看待沒有差別。不對於凡夫俗人的法有所求，對於佛法也沒有所得也沒有所失；對於凡夫俗人沒有差別，對於佛法也沒有差別。也不作這樣的念頭：不說凡夫俗人的法，不認為佛法最為尊貴；對於凡夫俗人的法也沒有什麼可斷除的，對於佛法也沒有什麼可斷除的。像這樣生生世世不斷輪迴，這叫做凡夫俗人的法如實不虛。佛法和這兩種法，都是空性、寂靜、禪定的，像這樣才是知道無處可得。也不…』

【English Translation】 English version Wisdom is also like this! The wisdom accumulated in previous lives will never be abandoned. Because of having all wisdom, there is no worry about what is done; All images, colors, and appearances can be completely and thoroughly understood. What is done is always diligent, and ultimately there will be no negligence or laziness; The mind will not be lazy or tired, and what is done is also like this! Everything they do is for the sake of all beings; Like this, treat all beings with a constant and equal mind. Always generate great compassion, worrying about all people; Have compassion for those who are diligent and suffering, hoping that they can all be at peace. Wishing to quickly become a Buddha, cutting off all suffering; Obtaining all kinds of treasures, the treasures there are inexhaustible. Always use skillful wisdom to teach various expedient methods; Diligently cultivate merit and virtue, doing these things without ever being tired or satisfied. Everything that is created has an ultimate end, and their actions are always in accordance with the Dharma; Abiding in the stages of the path to enlightenment, not always thinking about where to live. Using these teachings, uphold and practice them all; If a Bodhisattva does this, all practices can be completely understood. In this way, for the profound and subtle Dharma, all practices are complete and fully equipped; For hundreds of thousands of millions of Buddhas, what is done will never be lazy or tired.

At that time, Chandra Deva (Moon God) asked the Buddha: 'How can a Bodhisattva attain profound practice?'

The Buddha told Chandra Deva: 'A Bodhisattva neither hopes for the laws of ordinary people, nor seeks anything from the Buddha's law, nor doubts the laws of ordinary people, and sees no difference between the Buddha's law and the laws of ordinary people. Not seeking anything from the laws of ordinary people, there is neither gain nor loss in the Buddha's law; there is no difference from ordinary people, and there is no difference from the Buddha's law. Nor does one think like this: not speaking of the laws of ordinary people, not regarding the Buddha's law as the most尊貴; there is nothing to be cut off from the laws of ordinary people, and there is nothing to be cut off from the Buddha's law. Like this, being born again and again in endless輪迴, this is called the truth of the laws of ordinary people. The Buddha's law and these two laws are emptiness, silence, and samadhi (meditative consciousness), like this is knowing that there is nowhere to be found. Also not...'

于凡人法有所求，亦不于佛法有所求；不于凡人法處有所有，亦不于佛法處有所有。如是二者，亦不見凡人亦不見不凡人。如是知為如。眼見所見者，皆空、皆無相、皆亦無愿。如是智慧如，眼所見如，是智為佛法，亦不于佛有與無；亦不念於是，有所安、有所苦；亦不念是好、是醜，是皆空。亦如空空，亦不于空而見空；亦不知亦不求。何以故？已是習有老、有起故。

「如是天子！法法乎法，名法住、法滅、法寂，於是亦不自見亦無所見；亦不自知亦無所知。所以者何？若凡人、若弟子、若辟支佛、若三耶三佛、若受決、若深行，天子！菩薩不于諸法空、佛法空。何以故？如是天子！法乎法音聲，彼善音是善音，於是不可得；如是不可得，於是為無我；如是為無我，於是不說有住不住而去。天子！諸法如是不可數，佛法亦不別。天子！其譬如是，當作是視諸法、佛法，常唸作是行。復念如是行，於是起無識念，行於無識念，于佛法亦無所惟，如此者為以應從思惟、為以起；不復作是智，不於法界有所增，亦不在亦不不在。複次習法智，無能於法有所增減。所以者何？若有愛慾法、無愛慾法，皆覺知何所是欲、何所為無慾。已了知於是，不復隨。是故天子！菩薩得甚深之行，終不見於法，亦終不于佛法如是視

【現代漢語翻譯】現代漢語譯本：對於凡夫俗子的法不尋求什麼，也不對於佛法尋求什麼；不在凡夫俗子的法處有所執著，也不在佛法處有所執著。像這樣兩種情況，既不見到凡夫，也不見到非凡夫。像這樣認知就是『如』。眼睛所見的一切，都是空性的、無相的、也是無所希求的。像這樣的智慧就是『如』，眼睛所見如實，這種智慧就是佛法，也不在於佛有或者沒有；也不念想在這裡，有所安樂、有所痛苦；也不念想這是好、這是壞，這些都是空性的。也如空性般的空性，也不在於空性中見到空性；既不認知也不尋求。為什麼呢？因為已經是習性中有衰老、有生起的原因。『像這樣天子（Deva，天神）！法法本乎法，名為法住、法滅、法寂，因此也不自己見到，也沒有什麼可見的；也不自己知道，也沒有什麼可知的。』為什麼呢？無論是凡夫、弟子（Śrāvaka，聲聞）、辟支佛（Pratyekabuddha，緣覺）、三耶三佛（Samyaksaṃbuddha，正等覺）、接受授記的人、還是深入修行的人，天子！菩薩（Bodhisattva，菩薩）不執著于諸法空、佛法空。為什麼呢？像這樣天子！法本乎法的音聲，那善的音聲就是善的音聲，因此是不可得的；像這樣不可得，因此是無我；像這樣是無我，因此不說有住或者不住而離去。天子！諸法像這樣不可數，佛法也沒有分別。天子！就像譬如這樣，應當這樣看待諸法、佛法，常常念想這樣修行。又念想這樣修行，因此生起無識念，行於無識念，對於佛法也沒有什麼思惟，像這樣就是以應從思惟、以生起；不再作這樣的智慧，不在法界有所增加，也不在也不不在。再次學習法智，沒有誰能對於法有所增減。為什麼呢？如果有愛慾法、沒有愛慾法，都覺知什麼是欲、什麼是無慾。已經瞭解這些，不再隨順。所以天子！菩薩得到甚深的修行，最終不見於法，也最終不對於佛法這樣看待。

【English Translation】 English version: One seeks nothing in the law of ordinary people, nor does one seek anything in the Buddha's law; one does not possess anything in the law of ordinary people, nor does one possess anything in the Buddha's law. In this way, one sees neither ordinary people nor non-ordinary people. Knowing in this way is 'suchness'. All that the eye sees is empty, without characteristics, and without desires. Such wisdom is 'suchness', what the eye sees is suchness, this wisdom is the Buddha's law, and it is neither in the Buddha's existence nor non-existence; nor does one think that here is comfort or suffering; nor does one think that this is good or bad, all of these are empty. It is like emptiness of emptiness, and one does not see emptiness in emptiness; one neither knows nor seeks. Why? Because it is already the cause of aging and arising in habit. 'Thus, Deva (天神)! Law is based on law, named abiding in law, cessation of law, and tranquility of law, therefore one does not see oneself, nor is there anything to be seen; one does not know oneself, nor is there anything to be known.' Why? Whether it is an ordinary person, a Śrāvaka (聲聞, disciple), a Pratyekabuddha (緣覺, solitary Buddha), a Samyaksaṃbuddha (正等覺, perfectly enlightened Buddha), one who has received prediction, or one who practices deeply, Deva! A Bodhisattva (菩薩) does not cling to the emptiness of all dharmas, nor the emptiness of the Buddha's law. Why? Thus, Deva! The sound of law based on law, that good sound is the good sound, therefore it is unattainable; thus unattainable, therefore it is without self; thus it is without self, therefore it is not said to abide or not abide and depart. Deva! The dharmas are thus innumerable, and the Buddha's law is not different. Deva! Just as in this simile, one should view all dharmas and the Buddha's law in this way, and constantly contemplate practicing in this way. And again, contemplating practicing in this way, therefore arises the thought of no-consciousness, practicing in the thought of no-consciousness, and there is no thinking about the Buddha's law, thus it is to arise from contemplation, to arise; no longer making such wisdom, there is no increase in the realm of dharma, neither being nor not being. Furthermore, learning the wisdom of the law, no one can increase or decrease the law. Why? If there is the law of desire, or the law of no-desire, all are aware of what is desire and what is no-desire. Having understood these, one no longer follows them. Therefore, Deva! A Bodhisattva attains profound practice, ultimately not seeing the law, and ultimately not viewing the Buddha's law in this way.

、如是見、如是觀，為不見作是視。天子！菩薩眾，魔若魔天，不能壞如是說。天子！佛說如是！」

天子白佛言：「世尊！菩薩摩訶薩所作甚奇特，具足知是諸慧事，乃如是了知于生死，乃作是求道而不懈倦，如是起滅上下可盡？」

佛言：「天子！譬如幻、如化；若來、若去、若坐；若所求、若所說，亦皆無所有。天子！譬如幻化，欲知一切諸法悉如是！一切諸所起滅，過去、當來、今現在，其劫數亦如是！菩薩亦不念起，亦不念前世所行。」

天子復問：「云何，世尊！菩薩若不念有起生處，佛何以得來上忉利天，到所生母所，盡夏三月？世尊不從摩耶生耶？」

佛報天子言：「如來所生不用生死法，住如如住，如者不來不去，佛生如是！」

佛復言：「天子！佛從般若波羅蜜生，諸佛世尊皆從般若波羅蜜生。何以故？三十二大人相不從摩耶生。天子！般若波羅蜜如是學，般若波羅蜜佛母身，三十二大人相皆從學般若波羅蜜。」

月天子白佛言：「我熟思惟般若波羅蜜無所生、無所滅，云何世尊言：『般若波羅蜜是諸佛之母』乎？」

佛報言：「如天子所言，菩薩當學菩薩所學，逮般若波羅蜜，便得佛身相三十二大人之相歸之，十種力、四無所畏、佛十八法、大慈

【現代漢語翻譯】現代漢語譯本：『如是見、如是觀，為不見作是視。天子（devaputra）！菩薩眾，魔若魔天，不能壞如是說。天子（devaputra）！佛說如是！』

天子（devaputra）白佛言：『世尊！菩薩摩訶薩（Bodhisattva-Mahāsattva）所作甚奇特，具足知是諸慧事，乃如是了知于生死，乃作是求道而不懈倦，如是起滅上下可盡？』

佛言：『天子（devaputra）！譬如幻、如化；若來、若去、若坐；若所求、若所說，亦皆無所有。天子（devaputra）！譬如幻化，欲知一切諸法悉如是！一切諸所起滅，過去、當來、今現在，其劫數亦如是！菩薩亦不念起，亦不念前世所行。』

天子（devaputra）復問：『云何，世尊！菩薩若不念有起生處，佛何以得來上忉利天（Trāyastriṃśa），到所生母所，盡夏三月？世尊不從摩耶（Māyā）生耶？』

佛報天子（devaputra）言：『如來所生不用生死法，住如如住，如者不來不去，佛生如是！』

佛復言：『天子（devaputra）！佛從般若波羅蜜（Prajñāpāramitā）生，諸佛世尊皆從般若波羅蜜（Prajñāpāramitā）生。何以故？三十二大人相不從摩耶（Māyā）生。天子（devaputra）！般若波羅蜜（Prajñāpāramitā）如是學，般若波羅蜜（Prajñāpāramitā）佛母身，三十二大人相皆從學般若波羅蜜（Prajñāpāramitā）。』

月天子（devaputra）白佛言：『我熟思惟般若波羅蜜（Prajñāpāramitā）無所生、無所滅，云何世尊言：『般若波羅蜜（Prajñāpāramitā）是諸佛之母』乎？』

佛報言：『如天子（devaputra）所言，菩薩當學菩薩所學，逮般若波羅蜜（Prajñāpāramitā），便得佛身相三十二大人之相歸之，十種力、四無所畏、佛十八法、大慈』

【English Translation】 English version: 『Seeing thus, observing thus, is to regard the unseen. Devaputra! If the Bodhisattva assembly speaks thus, neither Mara nor the gods of Mara can destroy it. Devaputra! The Buddha speaks thus!』

The Devaputra said to the Buddha: 『World Honored One! The Bodhisattva-Mahāsattva』s actions are most wondrous. They fully know these matters of wisdom, and thus understand birth and death. They seek the Path without weariness. Can such arising, ceasing, up, and down be exhausted?』

The Buddha said: 『Devaputra! It is like an illusion, like a transformation; whether coming, going, or sitting; whether seeking or speaking, all are without substance. Devaputra! Like an illusion, if you wish to know, all dharmas are thus! All arising and ceasing, past, future, and present, their kalpas are also thus! The Bodhisattva does not dwell on arising, nor does he dwell on past actions.』

The Devaputra further asked: 『How is it, World Honored One! If the Bodhisattva does not dwell on having a place of arising, how did the Buddha come up to the Trāyastriṃśa Heaven, to his birth mother, spending the entire three months of summer? Was the World Honored One not born from Māyā?』

The Buddha replied to the Devaputra: 『The Tathagata』s birth does not use the dharma of birth and death, abiding in suchness, suchness neither comes nor goes, the Buddha』s birth is thus!』

The Buddha further said: 『Devaputra! The Buddha is born from Prajñāpāramitā, all Buddhas, World Honored Ones, are born from Prajñāpāramitā. Why? The thirty-two major marks of a great man are not born from Māyā. Devaputra! Prajñāpāramitā is learned thus, Prajñāpāramitā is the body of the Buddha's mother, all thirty-two major marks of a great man are learned from Prajñāpāramitā.』

The Moon Devaputra said to the Buddha: 『I have deeply contemplated Prajñāpāramitā, which has no birth and no cessation. How can the World Honored One say: 『Prajñāpāramitā is the mother of all Buddhas』?』

The Buddha replied: 『As the Devaputra says, the Bodhisattva should learn what the Bodhisattva learns, attain Prajñāpāramitā, and then the thirty-two major marks of a great man, the marks of the Buddha's body, will belong to him, along with the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, and great compassion.』

大悲三昧，獨行遊步，佛慧知他人意，皆來歸之，此皆不從摩耶生。是故天子！當知佛慧從般若波羅蜜生。有無央數諸慧之事不可計，今粗舉其事，皆悉如是！」

天子復問：「諸佛世尊法皆悉具足如是如，如來如者隨如得成？」

「如是天子！所見事如是視，佛從般若波羅蜜生，亦不從生般若波羅蜜，不於法有想根，亦無起根亦無爭除。」

「云何世尊般若波羅蜜所生？」

答言：「天子！如法，如來如如者，隨所作法，於是法不生、不起、不滅。如是天子！不生、不起、不滅，如是如是異為智慧，慧從般若波羅蜜生，名曰怛薩阿竭從般若波羅蜜所生；如是生為不復生、不起、不滅。如是天子！不生、不起、不滅，菩薩學疾近般若波羅蜜。天子！般若波羅蜜智不可盡，復不可盡般若波羅蜜。」

復言：「世尊！是智慧云何思惟？云何當知是般若波羅蜜不可盡智？」

復言：「天子！不于智慧思惟而有智。如是天子！于智慧有思惟有智，是不為智慧、不可盡慧。何以故？天子！心知有勞，終不能得不可盡知，當令如是不為智慧。天子！智慧無思惟智，若智慧有盡，不為智慧。」

天子復問：「云何，世尊！不可盡，從何所問、從何所知？」

答言：「天子！是不可

【現代漢語翻譯】現代漢語譯本：『具有大悲三昧（Dabei Samadhi，偉大的慈悲禪定），獨自修行遊歷，以佛的智慧瞭解他人的心意，眾人都來歸順他，這些人都不從摩耶（摩耶夫人，釋迦牟尼佛的生母）所生。因此，天子啊！應當知道佛的智慧是從般若波羅蜜（Prajnaparamita，智慧的完美）所生。有無數的智慧之事無法計算，現在粗略地舉出一些事例，都是如此！』天子又問：『諸佛世尊的法都完全具足，像這樣，如來（Tathagata，佛的稱號之一）的「如」是隨什麼「如」而成就的？』『是的，天子！所見之事就像所視一樣，佛從般若波羅蜜所生，但也不是從般若波羅蜜所生，不於法有想念的根源，也沒有生起的根源，也沒有爭論消除。』『世尊，般若波羅蜜是如何產生的？』回答說：『天子！如法，如來如「如」者，隨著所作的法，對於這個法不生、不起、不滅。像這樣，天子！不生、不起、不滅，像這樣「如」與「如」的差異就是智慧，智慧從般若波羅蜜所生，名叫怛薩阿竭（Tathagata，如來），是從般若波羅蜜所生；像這樣生就是不復生、不起、不滅。像這樣，天子！不生、不起、不滅，菩薩學習就能迅速接近般若波羅蜜。天子！般若波羅蜜的智慧是不可窮盡的，也不能窮盡般若波羅蜜。』又說：『世尊！這種智慧應該如何思維？應該如何知道這種般若波羅蜜是不可窮盡的智慧？』又說：『天子！不在智慧中思惟而有智慧。像這樣，天子！在智慧中思惟而有智慧，這不是智慧，也不是不可窮盡的智慧。為什麼呢？天子！用心去了解就會有勞累，最終不能得到不可窮盡的智慧，應當像這樣不作為智慧。天子！智慧是沒有思惟的智慧，如果智慧有窮盡，就不是智慧。』天子又問：『世尊！不可窮盡，是從哪裡問、從哪裡知道的？』回答說：『天子！這不可…

【English Translation】 English version: 'Having the Great Compassion Samadhi (Dabei Samadhi, the great samadhi of compassion), walking and traveling alone, understanding the minds of others with the wisdom of the Buddha, all come to submit to him; these are not born from Maya (Queen Maya, the mother of Shakyamuni Buddha). Therefore, O son of heaven! You should know that the wisdom of the Buddha is born from Prajnaparamita (the perfection of wisdom). There are countless matters of wisdom that cannot be calculated; now, to roughly cite some examples, they are all like this!' The son of heaven further asked: 'The Dharmas of all Buddhas, World Honored Ones, are completely fulfilled; like this, the 'Thusness' of the Tathagata (Tathagata, one of the titles of the Buddha) is accomplished following what 'Thusness'?' 'Yes, O son of heaven! What is seen is like what is viewed; the Buddha is born from Prajnaparamita, but is also not born from Prajnaparamita, does not have the root of thought in the Dharma, nor does it have the root of arising, nor is there contention and elimination.' 'World Honored One, how is Prajnaparamita born?' He answered: 'O son of heaven! Like the Dharma, the Tathagata is 'Thus' as 'Thusness'; following the Dharma that is done, for this Dharma there is no birth, no arising, no cessation. Like this, O son of heaven! No birth, no arising, no cessation; like this, the difference between 'Thusness' and 'Thusness' is wisdom; wisdom is born from Prajnaparamita, named Tathagata (Tathagata), born from Prajnaparamita; like this, birth is no more birth, no arising, no cessation. Like this, O son of heaven! No birth, no arising, no cessation; a Bodhisattva learning quickly approaches Prajnaparamita. O son of heaven! The wisdom of Prajnaparamita cannot be exhausted, nor can Prajnaparamita be exhausted.' He further said: 'World Honored One! How should this wisdom be contemplated? How should one know that this Prajnaparamita is inexhaustible wisdom?' He further said: 'O son of heaven! Wisdom does not arise from contemplating wisdom. Like this, O son of heaven! Having wisdom from contemplating wisdom is not wisdom, nor is it inexhaustible wisdom. Why? O son of heaven! Knowing with the mind will be laborious, and ultimately one cannot attain inexhaustible knowledge; one should thus not regard it as wisdom. O son of heaven! Wisdom is wisdom without contemplation; if wisdom has an end, it is not wisdom.' The son of heaven further asked: 'World Honored One! Inexhaustible, from where is it asked, from where is it known?' He answered: 'O son of heaven! This inexhaustible…

盡，不從放恣而等求。」

復問：「世尊！是不放恣為何等類？」

答言：「天子！諸惡行於三界而不捨，亦不離三界中諸惡已復舍三界諸惡行，如是天子！各隨所為不放恣。」

「其報云何？」

「於三界不起、不滅是其報。」

復問：「世尊！頗有弟子從是間遊過三界為人說法者不？」

佛言：「天子！于欲界能為弟子說弟子法，不能于欲界有所益；於色界、無色界能為弟子說弟子法，都無所益。以三昧游三界而說法，不能了佛世尊之所說，亦不見以三昧力游于欲界有所說而無色。天子！雖游欲界復不能有所脫，以三昧力游於色界、無色界，無色界所說而無益，於色界、無色界都不能有所脫，雖游三界但能自脫身不能益他人。如是天子！雖知三界，不戀於三界，坐守空法，亦不習於欲界，不能於色界，亦復不能于無色界。如是不能於三界，亦不生於三界、亦生於三界，所去亦不知處。如是天子！是輩捐身於是處無能知；亦不見往亦不見還。何以故？一切諸法於三界不相逢。天子！譬如虛空不生、不可見、無有作者，不復會以過去。如是天子！三界一切諸法皆如是！」

說是法時，天諸天眾中，七萬二千天子遠塵離垢諸法法眼凈；萬六千天子前世已作功德，今復聞說是

【現代漢語翻譯】現代漢語譯本：'竭盡全力，不放縱自己，平等地追求目標。'

'世尊！什麼樣的人是不放縱的呢？'

'天子！對於三界（欲界、色界、無色界）中的各種惡行，既不停止，也不捨棄；也不離開三界，捨棄已經捨棄的三界中的惡行。像這樣，天子！每個人都按照自己所做的而不放縱。'

'他們的報應是什麼呢？'

'在三界中不起、不滅，這就是他們的報應。'

'世尊！有沒有弟子從這裡遊歷過三界，為他人說法呢？'

'天子！在欲界能為弟子說弟子法，但不能對欲界有所利益；在色界、無色界能為弟子說弟子法，但都無所利益。以三昧（專注的狀態）遊歷三界而說法，不能完全理解佛世尊所說的話，也看不到以三昧力遊歷于欲界有所說法而無色。天子！即使遊歷欲界也不能從中解脫，以三昧力遊歷於色界、無色界，在無色界所說的話沒有益處，在色界、無色界都不能從中解脫，即使遊歷三界，也只能自己解脫，不能利益他人。像這樣，天子！雖然知道三界，但不貪戀三界，只是固守空法，也不學習欲界，不能在色界，也不能在無色界。像這樣不能在三界，也不生於三界、也生於三界，所去的地方也不知道在哪裡。像這樣，天子！這些人捐棄身體於此地，沒有人能夠知道；也看不見他們往來。為什麼呢？一切諸法在三界中不相逢。天子！譬如虛空不生、不可見、沒有作者，不再與過去相會。像這樣，天子！三界一切諸法都是如此！'

在宣說此法時，天界諸天眾中，七萬二千天子遠離塵垢，對諸法生起清凈的法眼；一萬六千天子前世已經積累功德，現在又聽聞此法。

【English Translation】 English version: 'Exhausting effort, not indulging in licentiousness, and equally seeking goals.'

'Venerable One! What kind of people are not licentious?'

'Son of Heaven! Those who do not abandon evil deeds in the three realms (desire realm, form realm, formless realm), nor depart from the three realms, abandoning the evil deeds they have already abandoned in the three realms. Thus, Son of Heaven! Each person, according to what they do, is not licentious.'

'What is their retribution?'

'Not arising and not ceasing in the three realms, that is their retribution.'

'Venerable One! Are there any disciples who travel through the three realms from here, teaching the Dharma to others?'

'Son of Heaven! In the desire realm, they can teach the Dharma of disciples to disciples, but cannot benefit the desire realm; in the form realm and formless realm, they can teach the Dharma of disciples to disciples, but are of no benefit at all. Traveling through the three realms with Samadhi (a state of focused concentration) and teaching the Dharma, they cannot fully understand what the Buddha, the World Honored One, has said, nor can they see that traveling in the desire realm with the power of Samadhi has something to say but is without form. Son of Heaven! Even if they travel in the desire realm, they cannot be liberated from it. Traveling in the form realm and formless realm with the power of Samadhi, what is said in the formless realm is of no benefit, and in the form realm and formless realm, they cannot be liberated from it. Even if they travel in the three realms, they can only liberate themselves and cannot benefit others. Thus, Son of Heaven! Although they know the three realms, they do not cling to the three realms, but only adhere to the empty Dharma, nor do they learn in the desire realm, nor can they be in the form realm, nor can they be in the formless realm. Thus, they cannot be in the three realms, nor are they born in the three realms, and they are also born in the three realms, and they do not know where they are going. Thus, Son of Heaven! These people abandon their bodies in this place, and no one can know; nor can they see them coming and going. Why? All Dharmas do not meet in the three realms. Son of Heaven! For example, space is not born, cannot be seen, has no creator, and does not meet with the past again. Thus, Son of Heaven! All Dharmas in the three realms are like this!'

When this Dharma was spoken, among the heavenly beings in the heavens, seventy-two thousand Sons of Heaven were far from dust and defilement, and their Dharma eyes were purified regarding all Dharmas; sixteen thousand Sons of Heaven had accumulated merit in previous lives, and now they heard this Dharma.

法，皆發阿耨多羅三耶三菩心；八千菩薩得不起法忍。

爾時眾會者皆承佛威神，皆自見未曾所見華在其裓上，悉以散佛。應時佛威神令是華遍滿忉利天上。是時釋提桓因前白佛言：「甚可怪，世尊！是諸族姓子所散華，本所不見？」

爾時月天子謂釋提桓因言：「拘翼！世尊亦是未曾可見者，華亦如是！何以故？拘翼！持是心見世尊者，是心為滅盡不可得見。如是拘翼！其有可見之事，皆前所未曾見。」

釋提桓因問天子：「仁者云何見佛？」

天子報：「如是世尊見我，我見世尊亦復如是！」

釋提桓因又問：「云何見？」

答言：「拘翼！如來如如，色如如，痛想行識如，我作是見如來。拘翼！我不以色觀如來；亦不以痛、想觀如來；亦不以行、識見如來。所以者何？色自然，不起、不滅，痛、想、行、識亦爾！是五陰法之相，是相不相皆如普照。拘翼！如來如是不可見。拘翼！復有欲見如來，當如佛見我，我見佛亦爾！」

復問：「天子！云何如佛見仁？」

天子答言：「今佛在此，自可問佛。」

於是釋提桓因前白佛言：「云何，世尊！如來見月天子？」

佛言：「不以色見，亦不痛癢、思想、生死、識見；亦不以前世見、亦不持當來見、

【現代漢語翻譯】現代漢語譯本：他們都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；八千位菩薩證得了不起法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。

當時在場的所有人都承蒙佛的威神之力，都看見了前所未見的鮮花出現在自己的衣襟上，於是都用這些花來散佈供養佛。隨即，佛以威神力使這些鮮花遍佈整個忉利天（Trayastrimsa，欲界六天之一）。這時，釋提桓因（Sakra devanam Indra，帝釋天）上前對佛說：『真是太奇怪了，世尊！這些族姓子所散的花，我以前從未見過。』

這時，月天子（Candra，月神）對釋提桓因說：『拘翼（Kausika，釋提桓因的別名）！世尊也是你以前未曾見過的，這些花也是如此！為什麼呢？拘翼！以執著的心來見世尊，這種心是滅盡的，不可能真正見到世尊。所以說，拘翼！凡是可見的事物，都是你以前未曾見過的。』

釋提桓因問月天子：『仁者是如何見到佛的？』

月天子回答說：『世尊如何看待我，我就如何看待世尊，就是這樣！』

釋提桓因又問：『如何看待？』

月天子回答說：『拘翼！如來是如如（tathata，真如），色（rupa，物質）是如如，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如如，我是這樣看待如來的。拘翼！我不以色來觀察如來；也不以受、想來觀察如來；也不以行、識來觀察如來。為什麼呢？因為色是自然的，不生、不滅，受、想、行、識也是如此！這五陰（panca-skandha，構成個體存在的五種要素）之法的實相，這種實相是無相而又普遍照耀的。拘翼！如來是這樣不可見的。拘翼！如果想要見到如來，應當像佛看待我一樣，我看待佛也是如此！』

釋提桓因又問：『天子！佛是如何看待您的？』

月天子回答說：『現在佛就在這裡，您可以親自問佛。』

於是，釋提桓因上前對佛說：『世尊！如來是如何看待月天子的？』

佛說：『不以色見，也不以受、想、行、識見；也不以前世見，也不以未來世見。

【English Translation】 English version: They all generated the Anuttara-samyak-sambodhi-citta (supreme, right, and perfect enlightenment mind); eight thousand Bodhisattvas attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas).

At that time, all those assembled, relying on the Buddha's majestic power, saw flowers they had never seen before appear on their robes, and they all scattered these flowers to offer to the Buddha. Immediately, the Buddha, through his majestic power, caused these flowers to cover the entire Trayastrimsa Heaven (Heaven of the Thirty-three). At this time, Sakra devanam Indra (Lord of the Devas) stepped forward and said to the Buddha: 'It is truly astonishing, World Honored One! These flowers scattered by these clansmen, I have never seen before.'

At that time, Candra (the Moon God) said to Sakra devanam Indra: 'Kausika (another name for Sakra)! The World Honored One is also someone you have never seen before, and so are these flowers! Why is that? Kausika! To see the World Honored One with an attached mind, that mind is extinguished and it is impossible to truly see the World Honored One. Therefore, Kausika! All things that can be seen are things you have never seen before.'

Sakra devanam Indra asked the Moon God: 'How does the virtuous one see the Buddha?'

The Moon God replied: 'As the World Honored One sees me, so I see the World Honored One, just like that!'

Sakra devanam Indra then asked: 'How do you see?'

The Moon God replied: 'Kausika! The Tathagata (Thus Come One) is suchness (tathata), form (rupa) is suchness, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also suchness. This is how I see the Tathagata. Kausika! I do not observe the Tathagata with form; nor do I observe the Tathagata with feeling or perception; nor do I see the Tathagata with volition or consciousness. Why is that? Because form is natural, not arising, not ceasing, and so are feeling, perception, volition, and consciousness! The true nature of these five skandhas (aggregates) is that this nature is without characteristics and yet universally illuminating. Kausika! The Tathagata is thus invisible. Kausika! If you wish to see the Tathagata, you should see as the Buddha sees me, and I see the Buddha likewise!'

Sakra devanam Indra further asked: 'Virtuous one! How does the Buddha see you?'

The Moon God replied: 'Now that the Buddha is here, you can ask the Buddha yourself.'

Thereupon, Sakra devanam Indra stepped forward and said to the Buddha: 'How, World Honored One! Does the Tathagata see the Moon God?'

The Buddha said: 'Not by seeing with form, nor by seeing with feeling, perception, volition, or consciousness; nor by seeing with the past, nor by seeing with the future.'

亦不現在見；亦不凡人見，亦不于凡人解脫見；亦不于學見，亦不于不學法事見；亦不阿羅訶見，亦不阿羅訶法事見；亦不于弟子法見，亦不于辟支佛地見，亦不于佛地見。所見如是，拘翼！如是為見佛。如是見佛為無所見，如是無所見是為等見，如是示現是名為一切示現。審諦示現如是觀，拘翼！是名為如來。如來於法界無所缺減。拘翼！于拘翼意云何？如來如是見、如是觀，為見何等？」

答言：「是名為見佛。世尊！如來是名為得，不於色如是，如來於此無有能得計數者。」復問：「世尊！如是為見佛耶？」

答言：「如是。拘翼！菩薩為逮得無所從生忍，於一切諸法界皆為等住，亦不離是法而見法。」

釋提桓因復白佛言：「是月天子為得無所從生法忍？」佛答釋提桓因言：「持是事自以問月天子，當爲汝發遣。」

於是釋提桓因問月天子：「仁者！今為得是無所從生法忍耶？」

月天子答言：「拘翼！頗有無所生而起不？」

釋提桓因言：「不。」

天子復言：「拘翼！設無所生不起者，云何復問：『得無所從生法忍？』」天子復言：「拘翼！法界無所生，其譬正如此，是故法界亦不起亦不滅，都不可知。」

爾時釋提桓因便發是念言：「如月天子所說

【現代漢語翻譯】現代漢語譯本：也不在現在見；也不是凡人所見，也不是在凡人中解脫所見；也不是在學習者所見，也不是在不學習佛法事務者所見；也不是阿羅漢（Arhat，已證悟者）所見，也不是阿羅漢的佛法事務中所見；也不是在弟子法中所見，也不是在辟支佛（Pratyekabuddha，獨覺佛）的境界中所見，也不是在佛的境界中所見。拘翼（Kausika，釋提桓因的別名）！像這樣見，才是見佛。這樣見佛是無所見，這樣無所見才是等見，這樣示現才名為一切示現。審諦地示現這樣觀，拘翼！這名為如來（Tathagata，佛的稱號之一）。如來在法界中沒有缺少或減少。拘翼！你認為如何？如來這樣見、這樣觀，是見了什麼呢？」

回答說：『這名為見佛。世尊（Bhagavan，佛的稱號之一）！如來是名為得，不是在色（Rupa，物質現象）中這樣，如來於此沒有能得到計數者。』又問：『世尊！這樣是見佛嗎？』

回答說：『是的。拘翼！菩薩（Bodhisattva，追求覺悟的修行者）爲了獲得無所從生忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟），在一切諸法界都平等安住，也不離開這個法而見法。』

釋提桓因（Sakra devanam indra，天神之王）又對佛說：『月天子（Candra deva，月神）是否已獲得無所從生法忍？』佛回答釋提桓因說：『拿這件事親自去問月天子，他會為你解答。』

於是釋提桓因問月天子：『仁者！您現在是否已獲得這無所從生法忍？』

月天子回答說：『拘翼！難道有無所生而能生起的嗎？』

釋提桓因說：『沒有。』

天子又說：『拘翼！如果無所生不起，為何又問：『得無所從生法忍？』』天子又說：『拘翼！法界（Dharmadhatu，一切法的總稱）無所生，這個譬喻正是如此，所以法界也不生也不滅，完全不可知。』

這時釋提桓因便生起這樣的念頭說：『如月天子所說』

【English Translation】 English version: Nor is it seen in the present; nor is it seen by ordinary people, nor is it seen in liberation from ordinary people; nor is it seen in learning, nor is it seen in matters of non-learning of the Dharma; nor is it seen by an Arhat (Arhat, one who has attained enlightenment), nor is it seen in the Dharma matters of an Arhat; nor is it seen in the Dharma of disciples, nor is it seen in the realm of a Pratyekabuddha (Pratyekabuddha, a solitary Buddha), nor is it seen in the realm of a Buddha. Kausika (Kausika, another name for Sakra devanam indra)! Seeing in this way is seeing the Buddha. Seeing the Buddha in this way is seeing nothing, and seeing nothing in this way is equal seeing, and showing in this way is called showing everything. Contemplate showing in this way with careful attention, Kausika! This is called the Tathagata (Tathagata, one of the titles of the Buddha). The Tathagata has no deficiency or reduction in the Dharmadhatu (Dharmadhatu, the totality of all dharmas). Kausika! What do you think? What does the Tathagata see, contemplating in this way?'

He replied: 'This is called seeing the Buddha. Bhagavan (Bhagavan, one of the titles of the Buddha)! The Tathagata is called attainment, not in form (Rupa, material phenomena) in this way, and the Tathagata has no one who can attain and count here.' He asked again: 'Bhagavan! Is this seeing the Buddha?'

He replied: 'Yes. Kausika! The Bodhisattva (Bodhisattva, a practitioner seeking enlightenment), in order to attain the acceptance of non-origination (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas), dwells equally in all Dharmadhatu, and does not see the Dharma apart from this Dharma.'

Sakra devanam indra (Sakra devanam indra, the king of the gods) then said to the Buddha: 'Has Candra deva (Candra deva, the moon god) attained the acceptance of the non-origination of dharmas?' The Buddha replied to Sakra devanam indra: 'Take this matter and ask Candra deva yourself, and he will explain it to you.'

Then Sakra devanam indra asked Candra deva: 'O virtuous one! Have you now attained this acceptance of the non-origination of dharmas?'

Candra deva replied: 'Kausika! Is there anything that arises without origination?'

Sakra devanam indra said: 'No.'

The deva then said: 'Kausika! If there is no origination and no arising, why do you ask: 'Have you attained the acceptance of the non-origination of dharmas?'' The deva then said: 'Kausika! The Dharmadhatu is without origination, and this is exactly like this analogy, therefore the Dharmadhatu neither arises nor ceases, and is completely unknowable.'

At that time, Sakra devanam indra then had this thought: 'As Candra deva said'

，為已得無所從生法忍？為逮近佛？為逮三耶三菩？」

爾時月天子知釋提桓因心所念，語釋提桓因言：「拘翼！無所得忍者，得三耶三菩座不難；有不得忍者，去三耶三菩座大遠。」

釋提桓因復言：「天子！云何作是說？」

天子報言：「拘翼！已得忍者能作是說，其不得是者不能近三耶三菩阿惟三佛座。得無所從生忍故，能說無所從生如無所生，如是者道。」

釋提桓因復問天子：「道從何所求？」

天子答言：「拘翼！道於三界而無我，作是求道。」

釋提桓因復問：「三界無我，云何求？」

天子答言：「如法者不生，不生復不生，當道作是求。作是求已，如是求不求，于求是者為無所起。」

是時釋提桓因白佛言：「甚可怪。世尊！月天子所說甚深乃爾！從何所沒而來生此，於是沒當復生何所？」

時月天子語釋提桓因言：「拘翼！如幻師化作男子、若女人，從何所沒來生於此，於是沒復生何所？」

釋提桓因復報天子：「了幻與化無起無滅，不可見、不可知，是無所有。」

天子語拘翼言：「如是說幻化，從無合會來生，滅亦至無合會所。如是幻化，黠慧者所不用亦不不近。」

釋提桓因言：「如是。天子！如所說。」

【現代漢語翻譯】現代漢語譯本『已經獲得無所從生法忍了嗎？是否接近成佛？是否證得三耶三菩（Samyaksambodhi，正等正覺）？』

這時，月天子知道釋提桓因（Śakra Devānām Indra，帝釋天）心中所想，對釋提桓因說：『拘翼（Kauśika，釋提桓因的別名）！獲得無所得忍的人，證得三耶三菩座並不困難；沒有獲得無所得忍的人，距離三耶三菩座非常遙遠。』

釋提桓因又問：『天子！為什麼這樣說？』

天子回答說：『拘翼！已經獲得忍的人才能這樣說，沒有獲得這種忍的人不能接近三耶三菩阿惟三佛座（Anuttarā-samyak-saṃbodhi，無上正等正覺）。因為獲得無所從生忍的緣故，才能說無所從生就像沒有生一樣，像這樣才是正道。』

釋提桓因又問天子：『道從哪裡求得？』

天子回答說：『拘翼！道在三界（Trailokya，欲界、色界、無色界）之中而無我，這樣求道。』

釋提桓因又問：『三界無我，如何求得？』

天子回答說：『如法者不生，不生之後又是不生，應當這樣求道。這樣求之後，就像求而不求，對於求道這件事來說，就是無所起。』

這時，釋提桓因對佛說：『真是太奇怪了！世尊！月天子所說的如此深奧！從哪裡消失而來生在這裡，從這裡消失後又將生在哪裡？』

這時月天子對釋提桓因說：『拘翼！就像幻術師變化出男子或女人，從哪裡消失而來生在這裡，從這裡消失後又將生在哪裡？』

釋提桓因回答天子：『瞭解幻術和變化沒有生起也沒有滅亡，不可見、不可知，是虛無所有的。』

天子對拘翼說：『像這樣說幻化，從無合會而來生，滅亡也回到無合會的地方。像這樣的幻化，聰明的人不會執著，也不會遠離。』

釋提桓因說：『是的，天子！正如您所說。』

【English Translation】 English version 『Has one already obtained the Dharma-kshanti (patience, acceptance) of non-origination? Is one close to attaining Buddhahood? Has one attained Samyaksambodhi (perfect enlightenment)?』

At that time, Chandra Deva (the moon god), knowing what Śakra Devānām Indra (the lord of the devas) was thinking, said to Śakra Devānām Indra: 『Kauśika (another name for Śakra)! For those who have obtained the patience of non-attainment, attaining the seat of Samyaksambodhi is not difficult; for those who have not obtained the patience of non-attainment, they are very far from the seat of Samyaksambodhi.』

Śakra Devānām Indra then asked: 『Deva! Why do you say this?』

The Deva replied: 『Kauśika! Those who have already obtained patience can say this; those who have not obtained it cannot approach the seat of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Because of obtaining the patience of non-origination, one can say that non-origination is like non-existence; this is the path.』

Śakra Devānām Indra further asked the Deva: 『From where is the path sought?』

The Deva replied: 『Kauśika! The path is in the Trailokya (three realms) and is without self; seek the path in this way.』

Śakra Devānām Indra further asked: 『The three realms are without self; how is it sought?』

The Deva replied: 『Those who are in accordance with the Dharma do not arise, and after not arising, they do not arise again; one should seek the path in this way. After seeking in this way, it is like seeking without seeking; for those who seek in this way, there is no arising.』

At this time, Śakra Devānām Indra said to the Buddha: 『It is truly amazing! World-Honored One! What Chandra Deva has said is so profound! From where did he disappear to be born here, and after disappearing from here, where will he be born?』

Then Chandra Deva said to Śakra Devānām Indra: 『Kauśika! Like a magician who conjures a man or a woman, from where did they disappear to be born here, and after disappearing from here, where will they be born?』

Śakra Devānām Indra replied to the Deva: 『Understanding that illusion and transformation have no arising and no cessation, they are invisible, unknowable, and are without substance.』

The Deva said to Kauśika: 『Speaking of illusion and transformation in this way, they arise from the coming together of nothingness, and their cessation also returns to the place of the coming together of nothingness. Such illusion and transformation are neither used nor avoided by the wise.』

Śakra Devānām Indra said: 『Yes, Deva! As you have said.』

天子報釋提桓因言：「拘翼！如卿所問，我所答亦爾！如卿，諸法如幻化，念欲持是事以問佛：『是天子從何所沒而來生此，於是沒當生何所？』」天子語釋提桓因言：「于拘翼意云何？如如來化，所化如，若去來上下可見知不？」

釋提桓因答言：「天子！如是不可得見。」

天子復言：「是化寧可有所作為不？」

釋提桓因言：「能有所作。」

天子復言：「如是。拘翼！化一切諸法等如此，若去來上下。作是觀，拘翼！於是無能有所作。于拘翼意云何？不於是見，色、聲、香、味、細滑、法亦爾！是化人寧能見聞知如是事不？」

釋提桓因言：「天子！不可得見聞知。」

天子言：「如是。拘翼！如是一切分數，知諸法亦如是！若見、若聞、若心念法，亦不染亦不污；亦不於是止；亦不近亦不離。于見、于聞、于念，如是所語如是法，為一切說，為眾所說而無有異。」

於是釋提桓因白佛言：「世尊！是月天子說無處所、不生、不起、不滅。是天子不在弟子地、不在菩薩地見。菩薩云何當憶念無央數劫生死之事，育養眾生云何都不可得知？」

佛語釋提桓因言：「拘翼！其有菩薩得不起法忍者，亦不念生、亦不念起、亦不念滅。欲睹是輩菩薩，當如觀

【現代漢語翻譯】現代漢語譯本天子告訴釋提桓因（Śakra Devānām Indra，帝釋天）說：『拘翼（Kauśika，釋提桓因的另一個名字）！正如你所問，我所回答的也是如此！就像你一樣，諸法如幻化，想要以此事來問佛：『這位天子從何處逝世而來生於此地，又將從這裡逝世後生於何處？』』天子對釋提桓因說：『拘翼，你認為如何？如如來的化現，所化現的事物，其去來上下可以被看見或知曉嗎？』釋提桓因回答說：『天子！這樣是不可見的。』天子又說：『這化現的事物能夠有所作為嗎？』釋提桓因說：『能夠有所作為。』天子又說：『正是如此。拘翼！一切諸法都像這樣，沒有去來上下。作這樣的觀想，拘翼！於此沒有能夠有所作為的。拘翼，你認為如何？不是在這裡看見色（rūpa，顏色、形狀）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、細滑（spṛśa，觸感）、法（dharma，事物）也是如此！這化人能夠看見、聽見、知道這些事嗎？』釋提桓因說：『天子！不可能看見、聽見、知道。』天子說：『正是如此。拘翼！像這樣一切分數，知道諸法也是如此！無論是見、是聞、是心念法，都不被染污，也不被玷污；也不在這裡停止；也不接近也不遠離。對於見、對於聞、對於念，像這樣所說的是這樣的法，為一切人說，為眾人所說而沒有差異。』於是釋提桓因稟告佛說：『世尊！這位月天子說的是無處所、不生、不起、不滅。這位天子不在弟子地、不在菩薩地見。菩薩如何能夠憶念無數劫生死之事，育養眾生如何都不可得知？』佛告訴釋提桓因說：『拘翼！那些得到不起法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟）的菩薩，也不念生、也不念起、也不念滅。想要看到這些菩薩，應當像觀…

【English Translation】 English version The Deva (celestial being) reported to Śakra Devānām Indra (Lord of the Devas) saying: 'Kauśika (another name for Śakra)! As you have asked, so I have answered! Like you, all dharmas (phenomena, teachings) are like illusions. You intended to ask the Buddha about this matter: 'From where did this Deva pass away to be born here, and where will he be born after passing away from here?'' The Deva said to Śakra Devānām Indra: 'Kauśika, what do you think? Can the transformations of the Tathāgata (the Thus-Gone One, an epithet of the Buddha), the things transformed, their coming and going, up and down, be seen or known?' Śakra Devānām Indra replied: 'Deva! This cannot be seen.' The Deva further said: 'Can these transformed things accomplish anything?' Śakra Devānām Indra said: 'They can accomplish something.' The Deva further said: 'Exactly so. Kauśika! All dharmas are like this, without coming and going, up and down. Contemplate in this way, Kauśika! There is nothing that can be accomplished here. Kauśika, what do you think? Is it not that here one sees rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), spṛśa (touch), dharma (phenomena) are also like this! Can this transformed person see, hear, know these things?' Śakra Devānām Indra said: 'Deva! It is impossible to see, hear, know.' The Deva said: 'Exactly so. Kauśika! Like this all divisions, knowing all dharmas are also like this! Whether seeing, hearing, or mindfully contemplating dharmas, they are neither stained nor defiled; nor do they stop here; nor are they near nor far. For seeing, for hearing, for contemplation, what is said is like this dharma, spoken for all, spoken for the multitude without difference.' Then Śakra Devānām Indra said to the Buddha: 'World-Honored One! This Moon Deva speaks of no place, no birth, no arising, no ceasing. This Deva is not seen in the disciple's stage, nor in the Bodhisattva's stage. How can Bodhisattvas remember the affairs of countless kalpas (eons) of birth and death, and how can the nurturing of sentient beings be known at all?' The Buddha said to Śakra Devānām Indra: 'Kauśika! Those Bodhisattvas who have attained anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas), neither contemplate birth, nor contemplate arising, nor contemplate ceasing. If you wish to see these Bodhisattvas, you should observe...'

百歲般泥洹阿羅漢，不可得知。何以如是？亦無他人想、亦無我想；復無無他人想、復無無我想，復如是，拘翼！精進樂勤苦行。菩薩所作，亦不念生、亦不念滅；亦無他人想、亦無我想，諸法體性本皆泥洹。如是，拘翼！一切亦不縛亦不解，不了知是法，是菩薩為是故為解、為示現，思念故為起大悲。是菩薩不疲厭，于無央數拘利百千劫而不懈怠。譬如，拘翼！有人墮火坑中，有大悲男子，不愛軀體、不惜壽命，舍五所欲及諸所樂，入火坑中抱是人出，亦自出復出彼人。于拘翼意云何？是人所作為難不？」

釋提桓因言：「世尊！是人所作甚難甚難！」

佛言：「如是。拘翼！是何足為難？菩薩所作又難於此，以脫諸欲發意欲持諸供養之具，以其所有將護給與一切。如是拘翼！復有過於是者，以是光明之德照示一切，如是皆過一切弟子及辟支佛上，菩薩摩訶薩自致阿耨多羅三耶三菩阿惟三佛。

「複次拘翼！如是說從何所沒來生於此？聽者拘翼！東方於是國分，從是佛剎度九十二那術百千佛，國名羅他那薩遮(晉言：珍寶審諦奧藏)。世界中以眾寶為樹，其枝葉華實無央數色，其經行處以無央數寶而校成，其國中所有皆眾寶以為校莊無空缺處，其地皆紺琉璃，無央數寶以相雜廁。

「複次

拘翼！有世界名羅陀那光祇(晉言：珍寶積聚)。是世界，拘翼！佛名羅陀那文陀羅帝耶阿丹竭羅油(晉言：珍寶豪場出過上聚)如來、無所著、等正覺，今現在說法。其佛國中無有母人，亦不聞母人；亦無弟子、緣一覺道，純是菩薩滿佛剎中。

「複次拘翼！是珍寶豪場出過上聚如來、無所著、等正覺，其世尊一一說法，七十二拘利菩薩皆得不起法忍。菩薩得是忍已，意念若豪名(丹本多)珍寶上天世大性，一切皆以斷，用是故一切諸佛剎皆悉為之動。即時三千大千剎中，若干無央數珍寶、蓮華、雜華，色甚鮮好，悉滿其中以散佛上，皆于佛上化成華蓋。遍覆佛剎已，是菩薩便踴于虛空，飛到他方佛前而供養禮事，欲繞問訊、欲聞法。

「複次拘翼！得法忍菩薩不樂住一處，便能遍到諸佛剎；不得法忍菩薩不能到他方。

「複次拘翼！彼佛世尊出來十二劫，彼佛所止處，夜常三說法。說法已，七十二拘利菩薩得不起法忍。如是拘翼！不得不起法忍菩薩不能到他方剎，得不起法忍者乃能到他方佛剎，如是菩薩乃于彼間沒而生他方剎土。如是拘翼！以是比類當作是視，如是不可計億佛剎諸菩薩皆悉爾！

「拘翼！是彼珍寶積聚剎土中，所有一切皆無有憂入三惡道，亦無苦智亦無樂智；亦無所問

【現代漢語翻譯】現代漢語譯本拘翼！有一個世界名叫羅陀那光祇（Ratnagarbha-ketu，意為珍寶積聚）。拘翼！在這個世界裡，有一尊佛名叫羅陀那文陀羅帝耶阿丹竭羅油（Ratnavyuha-tejo-'dhara，意為珍寶豪場出過上聚）如來、無所著、等正覺，現在正在說法。那個佛國中沒有女人，也聽不到關於女人的任何事情；也沒有聲聞、緣覺，完全是菩薩充滿整個佛剎。『再者，拘翼！這位珍寶豪場出過上聚如來、無所著、等正覺，每當世尊說法時，就有七十二拘利（koti，意為千萬）菩薩證得不起法忍。菩薩得到這種忍之後，心中想著豪名（丹本多，Dambhodbhava）珍寶上天世大性，一切都因此斷絕，所以一切諸佛剎都因此震動。當時，三千大千世界中，無數的珍寶、蓮花、雜花，顏色非常鮮艷美好，充滿其中並散在佛的身上，都在佛的身上化成華蓋。遍覆佛剎之後，這些菩薩便踴身於虛空，飛到其他佛的面前供養禮事，想要繞佛問訊、想要聽聞佛法。『再者，拘翼！得到法忍的菩薩不樂於只住在一個地方，便能遍至各個佛剎；沒有得到法忍的菩薩不能到達其他地方。『再者，拘翼！那位佛世尊出現十二劫，佛所居住的地方，夜晚經常三次說法。說法之後，七十二拘利菩薩證得不起法忍。像這樣，拘翼！沒有得到不起法忍的菩薩不能到達其他佛剎，得到不起法忍的才能到達其他佛剎，這樣的菩薩才能在那裡逝世而生到其他佛剎。像這樣，拘翼！用這種比類應當這樣看待，像這樣不可計數億的佛剎中的菩薩都像這樣！』『拘翼！在那珍寶積聚剎土中，所有一切眾生都沒有憂愁，不會墮入三惡道，也沒有苦智也沒有樂智；也沒有任何疑問。』

【English Translation】 English version Kusika! There is a world named Ratnagarbha-ketu (meaning: Accumulation of Jewels). In that world, Kusika! there is a Buddha named Ratnavyuha-tejo-'dhara (meaning: A field of jewels surpassing all others), a Tathagata, Arhat, Samyak-sambuddha, who is now teaching the Dharma. In that Buddha-field, there are no women, nor is there any mention of women; there are also no Sravakas or Pratyekabuddhas, only Bodhisattvas filling the entire Buddha-field. 『Furthermore, Kusika! When that Tathagata, Arhat, Samyak-sambuddha, the field of jewels surpassing all others, preaches the Dharma, seventy-two kotis (meaning: ten millions) of Bodhisattvas attain the Kshanti (acceptance/forbearance) of non-origination of dharmas. After these Bodhisattvas attain this Kshanti, they contemplate the great nature of the heavenly world of jewels named Dambhodbhava, and all is thereby severed. Therefore, all Buddha-fields shake. At that time, in the three thousand great thousand worlds, countless jewels, lotuses, and various flowers, of exceedingly beautiful colors, fill the space and are scattered upon the Buddha, transforming into canopies of flowers above the Buddha. After covering the Buddha-field, these Bodhisattvas leap into the sky and fly to other Buddhas to make offerings and pay respects, desiring to circumambulate, inquire, and hear the Dharma. 『Furthermore, Kusika! Bodhisattvas who have attained the Kshanti of dharmas do not delight in staying in one place, and are able to travel to all Buddha-fields; Bodhisattvas who have not attained this Kshanti cannot reach other realms. 『Furthermore, Kusika! That Buddha-Bhagavan appears for twelve kalpas, and in the place where that Buddha resides, the Dharma is taught three times every night. After the Dharma is taught, seventy-two kotis of Bodhisattvas attain the Kshanti of non-origination of dharmas. Thus, Kusika! Bodhisattvas who have not attained the Kshanti of non-origination of dharmas cannot reach other Buddha-fields, only those who have attained it can reach other Buddha-fields. Such Bodhisattvas then pass away there and are born in other Buddha-fields. Thus, Kusika! You should view it in this way, that countless billions of Bodhisattvas in Buddha-fields are all like this!』『Kusika! In that Buddha-field of the Accumulation of Jewels, all beings are without sorrow, do not fall into the three evil paths, and have neither the wisdom of suffering nor the wisdom of joy; nor are there any questions.』

亦無所說；亦無勤苦亦無食飲。何以故？諸菩薩以法歡喜為食飲，彼土中無羅漢、辟支佛名。如是，拘翼！珍寶積聚國土中，是剎中世尊珍寶豪場出過上聚如來、至真、等正覺，是月天子從彼佛剎沒來生此忉利天，故來欲見佛，禮我、繞我、問訊我，欲有所問故來。因是所問，會無央數千人廣有所知，又會余菩薩于不起法忍皆使滿具。

「拘翼！是月天子故來見佛，欲護一切法、欲持於法。佛般泥洹已后，最後法欲盡時，當於是間得道生於人中，持是所說甚深甚深法，廣有所照，普以教授滿百千人，於是不起法忍皆樂欲學久遠。最後法欲盡時，於是盡，終生第四兜術天，會於彌勒菩薩所，講說諸佛世尊道事，不可計數百千天子，前世初未曾起道意，今聞是說皆發阿耨多羅三耶三菩心。彌勒來下得正覺時，是菩薩承事彌勒佛萬歲，居家常供養彌勒及眾僧，乃后時與四千人俱，以家之信出家為道便作沙門。作沙門已，于彌勒如來、至真、等正覺所，盡形壽常持法；彌勒般泥洹后至於法住常持法。於是賢劫中千佛中少四佛，皆當供養承事爾所佛。於是諸佛世尊所說經，當修梵清凈之行，最後過七恒沙等劫，當於是世作佛，號字月光曜如來、無所著、等正覺，所愿皆滿。」

於是月星天子語是天子言：「善哉！今

【現代漢語翻譯】現代漢語譯本：也沒有什麼可說的；也沒有什麼勤勞辛苦，也沒有什麼食物飲料。為什麼呢？因為諸位菩薩以佛法的歡喜作為食物飲料，那個佛國之中沒有阿羅漢（斷除煩惱，證得涅槃的小乘修行者）、辟支佛（不依師 teaching，自己悟道的修行者）的名號。像這樣，拘翼（帝釋天名）！在珍寶積聚的國土中，這個佛剎中世尊珍寶豪場出過上聚如來（佛名）、至真（如來的稱號）、等正覺（如來的稱號），這位月天子是從那個佛剎去世后，來到這裡忉利天（欲界六天之一）的，所以來想見佛，禮拜我、圍繞我、問候我，因為想要有所請問才來的。因為他所提出的問題，能讓無數千人廣泛地有所瞭解，又讓其餘的菩薩在不起法忍（對諸法實相安忍不動）方面都能圓滿具足。『拘翼（帝釋天名）！這位月天子特意來見佛，是想要守護一切佛法、想要堅持佛法。在佛陀般涅槃（佛陀的入滅）之後，最後的佛法將要滅盡的時候，他應當在這個世間得道，出生在人間，秉持這些所說的甚深甚深的佛法，廣泛地照耀，普遍地用佛法教導圓滿百千人，使他們對於不起法忍都樂意學習很久。在最後的佛法將要滅盡的時候，就在這個時候滅盡，最終往生到第四兜率天（欲界六天之一），在彌勒菩薩（未來佛）那裡，講述諸佛世尊的道業事蹟，無數不可計數的百千天子，前世最初未曾生起道意，現在聽聞這些說法都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。彌勒（未來佛）下生到人間得證正覺的時候，這位菩薩承事彌勒佛萬歲，居家時常常供養彌勒（未來佛）以及眾僧，之後與四千人一起，因為對佛法的堅定信仰而出家修道，便做了沙門（出家修道者）。做了沙門（出家修道者）之後，在彌勒如來（未來佛）、至真（如來的稱號）、等正覺（如來的稱號）那裡，盡其一生都堅持佛法；彌勒（未來佛）般涅槃（佛陀的入滅）之後，直到佛法住世的時候都堅持佛法。於是在賢劫（佛教宇宙觀中的一個時期）中的千佛之中，少了四佛，都應當供養承事這些佛。對於這些諸佛世尊所說的經典，應當修習梵行清凈的行為，最後經過七恒河沙數等的劫數，應當在這個世間成佛，名號叫做月光曜如來（佛名）、無所著（如來的稱號）、等正覺（如來的稱號），所有的願望都能夠圓滿。』於是月星天子告訴這位天子說：『善哉！現在』

【English Translation】 English version: There is also nothing to say; there is no diligence or hardship, nor any food or drink. Why is that? Because all Bodhisattvas take joy in the Dharma as their food and drink. In that land, there are no names of Arhats (one who has attained Nirvana) or Pratyekabuddhas (one who attains enlightenment on their own). Thus, Kausika (name of Indra)! In the land of accumulated jewels, in this Buddha-field, the World Honored One's treasure field surpasses the highest gathering of Tathagatas (title of a Buddha), the Truly Enlightened One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha). This Chandra-deva (moon god) came from that Buddha-field, having been reborn in this Trayastrimsa Heaven (one of the heavens in Buddhist cosmology), so he came wanting to see the Buddha, to pay homage to me, circumambulate me, greet me, and came because he wanted to ask something. Because of his questions, countless thousands of people will gain extensive knowledge, and also cause the remaining Bodhisattvas to fully accomplish the forbearance of non-arising dharmas (acceptance of the truth that phenomena do not arise or cease). 'Kausika (name of Indra)! This Chandra-deva (moon god) has come specifically to see the Buddha, wanting to protect all the Dharma, wanting to uphold the Dharma. After the Buddha's Parinirvana (the Buddha's passing away), when the final Dharma is about to perish, he should attain the Way in this world, be born among humans, uphold these profound and deeply profound Dharmas that have been spoken, extensively illuminate, universally teach and fulfill hundreds of thousands of people, causing them to joyfully desire to study the forbearance of non-arising dharmas (acceptance of the truth that phenomena do not arise or cease) for a long time. When the final Dharma is about to perish, it will perish at that time, and ultimately be reborn in the fourth Tushita Heaven (one of the heavens in Buddhist cosmology), where he will be with Maitreya Bodhisattva (the future Buddha), speaking about the deeds of the Buddhas, World Honored Ones. Countless hundreds of thousands of devas (gods), who in their previous lives had never initially generated the thought of the Way, now hearing these teachings, all generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). When Maitreya (the future Buddha) descends and attains perfect enlightenment, this Bodhisattva will serve Maitreya Buddha (the future Buddha) for ten thousand years, and while living at home, will often make offerings to Maitreya (the future Buddha) and the Sangha (Buddhist monastic community). Later, together with four thousand people, he will leave home to cultivate the Way because of his firm faith in the Dharma, and become a Shramana (wandering ascetic). After becoming a Shramana (wandering ascetic), he will, at the place of Maitreya Tathagata (the future Buddha), the Truly Enlightened One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha), uphold the Dharma for the rest of his life; after Maitreya's (the future Buddha) Parinirvana (the Buddha's passing away), he will uphold the Dharma until the Dharma abides. Thus, among the thousand Buddhas in this Bhadrakalpa (fortunate aeon), lacking four Buddhas, he should make offerings and serve those Buddhas. Regarding the Sutras spoken by these Buddhas, World Honored Ones, he should cultivate pure conduct of Brahma-like behavior, and finally, after passing through seven Ganges-sand-like kalpas (eons), he should become a Buddha in this world, with the name Moonlight Radiance Tathagata (name of a Buddha), the Unattached One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha), and all his wishes will be fulfilled.' Then the Chandra-tara-deva (moon and star god) said to this deva (god): 'Excellent! Now'

為佛之所授決，當得阿耨多羅三耶三佛。卿本有何等恩？有何等供養？作何等愛敬喜樂歡喜事施於佛，乃使如來獨授卿決？」

是時月天子語月星天子言：「如來者亦不以善與人決；亦不有所畏故與人決；亦不言是人可與是不可與。菩薩者自學菩薩法，世尊便記其決。卿雲何作是問：『我仁有何等恩于佛所，使佛作是敬、作是愛、作是念、作是歡喜、作是賜遺？』」

月星天子問月天子言：「是歡喜當從何所見？」

月天子答月星天子言：「歡喜從心求。」

月星天子復言：「心不想心，誰作是踴躍者？」

報言：「踴躍不可持，亦不可獲，是上踴躍。如不可獲，踴躍之最也。」

月天子語月星天子：「如是踴躍，於是踴躍有所不可者不為踴躍，是踴躍于放逸事而不為，於是踴躍中而常踴躍，不復生廢退意。如是月星天子！當於是法求，用是故得踴躍；於法所作而不放逸，於是求、於是不求、亦不離求。何以故？不於法界求；亦不于所求。如是。月星天子！」

佛說道神足無極變化經卷第二大正藏第 17 冊 No. 0816 佛說道神足無極變化經

佛說道神足無極變化經卷第三

西晉安息三藏安法欽譯

於是月星天子語月天子言：「如是

【現代漢語翻譯】現代漢語譯本：『佛陀所授的成佛預言，是關於獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的。你究竟有什麼樣的恩德？有什麼樣的供養？做了什麼樣的愛敬喜樂歡喜之事施予佛陀，才使得如來（Tathagata，佛陀的稱號）唯獨給你授記？』

這時，月天子（Candra-deva，月神）對月星天子（Candra-tāraka-deva，月星神）說：『如來不會因為善行而給人授記；也不會因為有所畏懼而給人授記；也不會說這個人可以授記，那個人不可以授記。菩薩自己學習菩薩法，世尊（Lokajyestha，世尊，佛的尊號）便會給予授記。你為何要問：『我有什麼樣的恩德在佛陀那裡，使得佛陀對我如此敬重、如此愛護、如此掛念、如此歡喜、如此賜予？』』

月星天子問月天子說：『這種歡喜應當從哪裡見到？』

月天子回答月星天子說：『歡喜從內心尋求。』

月星天子又說：『心不能想心，是誰在踴躍呢？』

回答說：『踴躍是不可把握的，也是不可獲得的，這是至上的踴躍。正因為不可獲得，才是踴躍的極致。』

月天子對月星天子說：『像這樣的踴躍，如果對某些事物有所執著，那就不是真正的踴躍，這種踴躍是對放逸之事不為所動，在這種踴躍中常常保持踴躍，不會再生起退廢之心。像你這樣，月星天子！應當在這種法中尋求，因此才能獲得踴躍；對於法所作的事情不放逸，於此尋求、於此不尋求、也不離開尋求。為什麼呢？不在法界（Dharmadhatu，諸法的總稱）中尋求；也不在所求之物中尋求。就是這樣，月星天子！』

《佛說道神足無極變化經》卷第二大正藏第17冊 No. 0816 《佛說道神足無極變化經》

《佛說道神足無極變化經》卷第三

西晉安息三藏安法欽譯

於是月星天子對月天子說：『如是。』

【English Translation】 English version: 『The prediction of Buddhahood given by the Buddha is about attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). What kind of grace do you inherently possess? What kind of offerings have you made? What kind of loving, respectful, joyful, and delightful things have you done and given to the Buddha, that the Tathagata (the thus-gone one, an epithet of the Buddha) would exclusively give you a prediction?』

At that time, Candra-deva (the moon god) said to Candra-tāraka-deva (the moon star god): 『The Tathagata does not give predictions based on good deeds; nor does he give predictions out of fear; nor does he say that this person can be given a prediction and that person cannot. When a Bodhisattva studies the Bodhisattva Dharma himself, the Lokajyestha (the world honored one, an epithet of the Buddha) will give him a prediction. Why do you ask: 『What kind of grace do I have in the Buddha's presence, that the Buddha would have such respect, such love, such remembrance, such joy, and such bestowal for me?』』

Candra-tāraka-deva asked Candra-deva: 『From where should this joy be seen?』

Candra-deva replied to Candra-tāraka-deva: 『Joy is sought from within the heart.』

Candra-tāraka-deva further said: 『The mind cannot think of the mind, who is it that is leaping with joy?』

He replied: 『Leaping with joy cannot be held, nor can it be obtained, this is the supreme leaping with joy. Because it cannot be obtained, it is the ultimate of leaping with joy.』

Candra-deva said to Candra-tāraka-deva: 『Such leaping with joy, if there is attachment to certain things in this leaping with joy, then it is not true leaping with joy, this leaping with joy is unmoved by matters of indulgence, in this leaping with joy one constantly maintains joy, and does not give rise to thoughts of regression. Like you, Candra-tāraka-deva! You should seek in this Dharma, therefore you can obtain leaping with joy; for the things done by the Dharma, do not be indulgent, seek in this, do not seek in this, and do not depart from seeking. Why? Do not seek in the Dharmadhatu (the realm of all dharmas); nor seek in the things sought. Just so, Candra-tāraka-deva!』

The Sutra of the Buddha's Discourse on Divine Powers and Limitless Transformations, Volume 2 Taisho Tripitaka Volume 17 No. 0816 The Sutra of the Buddha's Discourse on Divine Powers and Limitless Transformations

The Sutra of the Buddha's Discourse on Divine Powers and Limitless Transformations, Volume 3

Translated by An Faqin of the Western Jin Dynasty, An息 Tripitaka

Then Candra-tāraka-deva said to Candra-deva: 『So it is.』

菩薩學，名為學菩薩。」復問：「何所是菩薩學？」

報言：「天子！菩薩學于菩薩，於是無身無身行、無口無口行、無意無意行，是為菩薩學。菩薩于身無所學亦無所獲，亦無所失亦無所亡，如是，天子！菩薩學。」

復言：「天子！如是學，為如來所授決耶？」

月天子語月星天子言：「不。作是學者世尊不與決。何以故？不念於是學、不念有所說、亦不念我、亦不念有所求、亦不念我有所學，是名為學。語分部於世不合會、其有言我作是學，為不諦、為非說，不念言有我；亦不言是諦；亦不言我是菩薩學。」

復問：「若有幾事，天子！得審諦報住？」

答言：「于所愿常高舉而不下亦不中間，于愿常在心未曾休懈，雖有是而不作是法，為最是法，不如於是法審諦覺知，是名為住，為審諦住。」

復問言：「天子！持何所法得如來授決？」

報言：「不于凡人法有所舍，亦不于佛法有所得，用是故如來授決。天子！如是法無所舍，於是法無所得，我以是故為如來所授決。」

復問：「如是，凡人為皆授決。何以故？如者不捨凡人，亦不捨凡人法，于佛法亦無所得。」復言：「天子！何因緣為凡人法？」復言：「法空，法界亦空？」復言：「天子！何因緣為佛

法如者拘利佛亦如？」

報言：「天子！能于虛空界、於法界，能有所舍不？」報言：「天子！不于如如者于拘利佛為可有所得？」報言：「不久。天子！如是天子！次第說，于凡人法無所舍；于佛法無所得。用是為如來所授決。」

復言：「云何于空界、法界，于如、于拘利佛，從是得決耶？」

報言：「天子！不爾。」

復問言：「云何，天子！于空界、於法界、于如、于拘利佛，於是不得決，余諸佛復從何所得決？」

報言：「怛薩如、受決如，空界、法界怛薩拘利佛。如是天子！法乎法如此，法乎法也如是授決，是為受決。為得決已，不離阿耨多羅三耶三菩，不離阿惟三佛。」

於是月星天子前白佛言：「世尊！是月天子逮得深慧，所說乃爾？」

佛言：「如是說法，天子！菩薩為逮得忍，若求索、若發遣；若於一切諸法界，若說、若有所說，不能於法界有所見，不能有所語，亦不能有所傳。何以故？於法界無所語亦無所說：如是法界、如是人界。如是人界是為佛力處，如是佛力處一切諸法如是！如是天子！如是菩薩為如法住，如是住不復信餘事，亦不隨餘事，如是者當復因何等令佛有所說？」

爾時賢者大目揵連於釋提桓因宮紫紺殿上，為諸天子眾說法

【現代漢語翻譯】現代漢語譯本：『法如』（Dharma-essence）與『拘利佛』（Koli Buddha）也是如此嗎？」

回答說：『天子！能在虛空界、在法界，有所捨棄嗎？』回答說：『天子！對於如如（Tathata，真如）者，能從拘利佛那裡得到什麼嗎？』回答說：『不能。天子！就是這樣，天子！次第地說，對於凡人的法沒有捨棄，對於佛法沒有得到。這是如來所授的決。』

又問：『如何從空界、法界，從如如、從拘利佛，得到決呢？』

回答說：『天子！不是這樣的。』

又問：『天子！如果從空界、法界、如如、拘利佛這裡得不到決，那麼其他的佛又從哪裡得到決呢？』

回答說：『怛薩如（Tathata，真如）與受決如（acceptance of assurance），空界、法界與怛薩拘利佛（Tathata Koli Buddha）。天子！法與法如此，法與法也如此授決，這就是受決。得到決之後，不離阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不離阿惟三佛（Aviruddha Buddha，無違佛）。』

這時，月星天子向前對佛說：『世尊！這位月天子獲得瞭如此深刻的智慧，所說的話竟然是這樣嗎？』

佛說：『天子！像這樣說法，菩薩才能獲得忍（Kshanti，安忍），無論是求索、還是發遣；無論在一切諸法界，無論是說、還是有所說，都不能在法界中有所見，不能有所說，也不能有所傳達。為什麼呢？因為在法界中無所說也無所不說的：這樣的法界、這樣的人界。這樣的人界就是佛力之處，這樣的佛力之處一切諸法就是這樣！天子！這樣的菩薩才能如法安住，這樣安住就不會再相信其他的事情，也不會隨順其他的事情，這樣的人又怎麼會再讓佛有所說呢？』

這時，賢者大目犍連（Mahāmaudgalyāyana）在釋提桓因（Śakra Devānām Indra）的宮殿紫紺殿上，為諸天子眾說法。

【English Translation】 English version: 『Is 『Dharma-essence』 (法如, Dharma-essence) like 『Koli Buddha』 (拘利佛, Koli Buddha) as well?』

He replied: 『O son of the gods! Can there be any relinquishing in the realm of space, in the realm of Dharma?』 He replied: 『O son of the gods! Can anything be obtained from Koli Buddha by one who is Suchness (如如, Tathata)?』 He replied: 『Not for long. O son of the gods! Thus it is, O son of the gods! It is said in order, that there is no relinquishing of the Dharma of ordinary people; there is no obtaining of the Dharma of the Buddhas. This is the assurance given by the Tathagata.』

Again he asked: 『How is assurance obtained from the realm of space, the realm of Dharma, from Suchness, from Koli Buddha?』

He replied: 『O son of the gods! It is not so.』

Again he asked: 『How is it, O son of the gods! That if assurance cannot be obtained from the realm of space, the realm of Dharma, from Suchness, from Koli Buddha, then from where do the other Buddhas obtain assurance?』

He replied: 『Suchness (怛薩如, Tathata), like the acceptance of assurance (受決如, acceptance of assurance), the realm of space, the realm of Dharma, Suchness Koli Buddha (怛薩拘利佛, Tathata Koli Buddha). Thus it is, O son of the gods! Dharma with Dharma is like this, Dharma with Dharma is also like this assurance, this is the acceptance of assurance. Having obtained assurance, one does not depart from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), one does not depart from Aviruddha Buddha (阿惟三佛, Aviruddha Buddha, non-conflicting Buddha).』

Then the son of the gods, Moon Star, stepped forward and said to the Buddha: 『O World-Honored One! Has this son of the gods, Moon, attained such profound wisdom that what he says is like this?』

The Buddha said: 『O son of the gods! Speaking in this way, the Bodhisattva attains forbearance (忍, Kshanti), whether seeking or sending forth; whether in all the realms of Dharma, whether speaking or having something to say, one cannot see anything in the realm of Dharma, one cannot say anything, nor can one transmit anything. Why is that? Because in the realm of Dharma there is nothing to say and nothing not to say: such is the realm of Dharma, such is the realm of humans. Such is the realm of humans, this is the place of the Buddha's power, such is the place of the Buddha's power, all Dharmas are like this! Thus it is, O son of the gods! Thus the Bodhisattva abides in accordance with the Dharma, abiding thus one no longer believes in other things, nor does one follow other things, how then could such a one cause the Buddha to say anything?』

At that time, the worthy Mahāmaudgalyāyana (大目揵連, Mahāmaudgalyāyana) was in the Violet Azure Palace in the palace of Śakra Devānām Indra (釋提桓因, Śakra Devānām Indra), expounding the Dharma to the assembly of the sons of the gods.

。爾時大目揵連從座起便彷佯，心念言：「如來、無所著、等正覺在此，閻浮提為已空。閻浮提有無央數人饑虛，欲作功德，不見佛、不聞法，于所作為轉減。」於是大目揵連作是念已，持天眼遍視閻浮提，便見佛、如來、無所著、等正覺在萍沙宮中食，與大比丘眾千二百五十人俱。是時大目揵連復自見在佛左而坐，自見身形被服坐在佛邊無有增減，復自思惟：「得無世尊還閻浮提？」復更視巴質樹下，見佛世尊與無央數諸天眾圍繞而為說法，見舍利弗坐佛之右，自見目連與諸比丘坐佛之左，復與大比丘俱。

於是賢者大目揵連見甚大可怪：「諸佛世尊所作為不可思議，諸佛世尊為威神為大，為能為大，分于閻浮提說法如故，而不斷絕於第二忉利天上為諸天說法。」

爾時大目揵連復大疑怪，復更諦視。見佛在舍衛祇洹給孤獨園，與無央數眾圍繞而為說法。復自見在於會中如其像貌，舍利弗、摩訶迦旃延、分耨、須菩提、離越賢者、子劫頻奴，一切諸大弟子眾皆悉見，如在舍衛、如在羅閱祇、如在忉利天。

於是大目揵連復重思惟閻浮提，復見迦維羅衛大國尼拘類，見佛從尼拘類園出，入迦維羅衛大國而行分衛。復見比丘形像如目連，於是復見佛在維耶離大國與大比丘眾俱，至離垢月童子家飲食。

【現代漢語翻譯】現代漢語譯本：當時，大目揵連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）從座位上起身，徘徊不定，心中想道：『如來（Tathāgata，佛的稱號之一）、無所著（Arhat，阿羅漢的稱號，指斷絕一切煩惱者）、等正覺（Sammasambuddha，正等覺者的稱號，指徹底覺悟者）在此，難道閻浮提（Jambudvipa，我們所居住的這個世界）已經空了嗎？閻浮提有無數的人飢餓睏乏，想要行善積德，卻見不到佛，聽不到佛法，他們的善行反而會減少。』於是，大目揵連這樣想著，便用天眼遍觀閻浮提，就看見佛、如來、無所著、等正覺在萍沙宮中進食，與一千二百五十位大比丘（bhikkhu，出家修行的男子）在一起。當時，大目揵連又看到自己坐在佛的左邊，看到自己的身形和衣著坐在佛的身邊沒有任何改變，又自己思忖：『難道世尊（Bhagavan，佛的尊稱）又回到閻浮提了嗎？』又再次觀看巴質樹下，看見佛世尊被無數的天眾圍繞著，正在為他們說法，看見舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）坐在佛的右邊，看見自己目連與各位比丘坐在佛的左邊，也與大比丘們在一起。

於是，賢者大目揵連看到這非常令人驚異的景象：『諸佛世尊所做的事情真是不可思議，諸佛世尊的威神之力真是偉大，所能做到的事情真是偉大，在閻浮提說法如常，而又不斷絕在第二忉利天（Trāyastriṃśa，欲界六天之一）上為諸天說法。』

當時，大目揵連又感到非常疑惑和奇怪，又更加仔細地觀看。看見佛在舍衛（Śrāvastī）祇洹給孤獨園（Jetavana Anāthapiṇḍika-ārāma），被無數的大眾圍繞著，正在為他們說法。又看到自己也在法會之中，和自己的相貌一樣，舍利弗、摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議著稱）、分耨（Puṇṇa，即富樓那，佛陀十大弟子之一，以說法著稱）、須菩提（Subhūti，佛陀十大弟子之一，以解空著稱）、離越賢者（Revata，佛陀弟子）、子劫頻奴（Kapilavastu，佛陀弟子），一切諸大弟子眾都看見了，如同在舍衛、如同在羅閱祇（Rājagṛha，王舍城）、如同在忉利天。

於是，大目揵連又重新思惟閻浮提的事情，又看見迦維羅衛（Kapilavastu）大國尼拘類園（Nigrodha Park），看見佛從尼拘類園出來，進入迦維羅衛大國去乞食。又看見比丘的形貌如同目連，於是又看見佛在維耶離（Vaiśālī）大國與大比丘眾在一起，到離垢月童子（Vimalacandra）家飲食。

【English Translation】 English version: At that time, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) rose from his seat and wandered about, thinking in his heart: 'The Tathāgata (one of the titles of the Buddha), the Arhat (one of the titles of the Arhat, referring to one who has cut off all afflictions), the Sammasambuddha (the title of the Perfectly Enlightened One, referring to one who is completely enlightened) is here, has Jambudvipa (the world we live in) become empty? Jambudvipa has countless people who are hungry and impoverished, wanting to do good deeds, but they cannot see the Buddha, nor hear the Dharma, and their good deeds will instead decrease.' Then, Mahāmaudgalyāyana, thinking this, used his heavenly eye to look all over Jambudvipa, and saw the Buddha, the Tathāgata, the Arhat, the Sammasambuddha eating in the Pingsha Palace, together with twelve hundred and fifty great bhikkhus (monks). At that time, Mahāmaudgalyāyana also saw himself sitting on the left of the Buddha, saw his figure and clothing sitting beside the Buddha without any change, and again pondered to himself: 'Has the Bhagavan (the Blessed One, an honorific title for the Buddha) returned to Jambudvipa?' Again he looked under the Bāzhis tree and saw the Buddha, the World Honored One, surrounded by countless heavenly beings, preaching the Dharma to them, saw Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) sitting on the right of the Buddha, and saw himself, Maudgalyāyana, with the bhikkhus sitting on the left of the Buddha, also with the great bhikkhus.

Then, the worthy Mahāmaudgalyāyana saw this very astonishing sight: 'The actions of the Buddhas, the World Honored Ones, are truly inconceivable, the majestic power of the Buddhas, the World Honored Ones, is truly great, what they are capable of doing is truly great, preaching the Dharma in Jambudvipa as usual, and yet not ceasing to preach the Dharma to the devas (gods) in the second Trāyastriṃśa Heaven (one of the six heavens of the desire realm).'

At that time, Mahāmaudgalyāyana again felt very doubtful and strange, and looked even more carefully. He saw the Buddha in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī, surrounded by countless people, preaching the Dharma to them. He also saw himself in the assembly, with the same appearance as himself, Śāriputra, Mahākātyāyana (one of the ten great disciples of the Buddha, known for his eloquence), Puṇṇa (also known as Pūrṇa, one of the ten great disciples of the Buddha, known for his preaching), Subhūti (one of the ten great disciples of the Buddha, known for his understanding of emptiness), the worthy Revata (a disciple of the Buddha), Kapilavastu (a disciple of the Buddha), all the great disciples were seen, as if in Śrāvastī, as if in Rājagṛha (the royal city), as if in Trāyastriṃśa Heaven.

Then, Mahāmaudgalyāyana again pondered the affairs of Jambudvipa, and again saw the Nigrodha Park in the great country of Kapilavastu, saw the Buddha coming out of the Nigrodha Park, entering the great country of Kapilavastu to beg for food. He also saw a bhikkhu with the appearance of Maudgalyāyana, and then he saw the Buddha in the great country of Vaiśālī with the great bhikkhus, going to the house of the boy Vimalacandra (Spotless Moon) to eat.

目連復自見色像貌與大比丘眾俱，於是大目揵連見佛在波羅柰大國從分衛還，自見色像貌亦在其中。復思惟遍視閻浮提，所在處皆見有佛，若樹下、若巖石間，及閻浮提地上佛悉遍滿，皆見佛、比丘僧俱圍繞。若干百千所在、聚落皆悉遍見。

於是目連重複甚大疑怪？更思惟已，持天眼視郁單曰，見佛與比丘僧俱受食，亦自見身在其中、亦見余弟子。複視弗于逮，亦見佛在大身眾人中而為說法；于拘耶尼地亦復如是，見佛世尊坐禪，無央數千眾皆見，為佛作禮。諸弟子眾亦各各隨其色像貌而坐三昧三摩越，亦自見身在其中。

於是目連倍復疑怪？復坐思惟地上諸神，於是復見佛與諸弟子眾，亦復自見在其中及眾弟子，如是虛空中諸神亦見佛在其中，為虛空中諸無央數百千諸天而為說法，亦自見身與眾弟子在其中。如是第一四王天、上炎天、兜術天、尼摩羅提天、波羅尼蜜和耶拔致天，乃至梵天遍視，復見佛在梵天與無央數百千梵天圍繞而為說法，亦自見身色像貌，及一切眾會者皆悉如大目揵連，神足變化在所作為皆悉爾，自見在中為一切而說法皆如目連。復變諸會者皆如舍利弗比丘，智慧光明于大眾中為師子吼。如是比各各自以慧力為說大弟子法。

於是大目揵連驚怖衣毛為豎甚可怪，踴躍歡喜則

【現代漢語翻譯】現代漢語譯本：目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）又一次看見自己的色身形貌與眾多大比丘在一起。當時，大目犍連看見佛陀在波羅奈（Varanasi，古印度城市）大國托缽乞食歸來，也看見自己的色身形貌也在其中。他又思索並遍視閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地），在所有地方都看見了佛陀，或在樹下，或在巖石間，閻浮提的地上都遍滿了佛陀，都看見佛陀與比丘僧眾圍繞在一起。在成百上千的所在之處、聚落，都全部看見了。於是，目連更加疑惑奇怪。再次思索后，他用天眼觀察郁單越（Uttarakuru，北俱盧洲），看見佛陀與比丘僧眾一起接受供養，也看見自己也在其中，也看見其他的弟子。他又觀察弗于逮（Purvavideha，東勝身洲），也看見佛陀在大群人中說法；在拘耶尼地（Aparagodaniya，西牛賀洲）也是如此，看見佛陀世尊坐禪，無數千眾都看見了，向佛陀頂禮。諸位弟子也各自按照自己的色身形貌，坐在三昧（Samadhi，禪定）三摩越（Samapatti，等至）中，也看見自己也在其中。於是，目連更加疑惑奇怪。他又坐下來思索地上的諸神，於是又看見佛陀與諸位弟子，也看見自己與眾弟子在其中。像這樣，虛空中的諸神也看見佛陀在其中，為虛空中無數百千的諸天說法，也看見自己與眾弟子在其中。像這樣，從第一四王天（Cāturmahārājika-deva，四大天王天）開始，到上炎天（Yāmadeva，夜摩天）、兜術天（Tusita-deva，兜率天）、尼摩羅提天（Nirmānarati-deva，化樂天）、波羅尼蜜和耶拔致天（Paranirmita-vasavartin-deva，他化自在天），乃至梵天（Brahma-deva，色界天）都遍視了一遍，又看見佛陀在梵天，被無數百千的梵天圍繞著說法，也看見自己的色身形貌，以及一切集會的人都像大目犍連一樣，神足變化，所作所為都一樣，看見自己在其中為一切說法，都像目連一樣。又變化諸位集會的人都像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）比丘一樣，以智慧光明在大眾中作獅子吼。像這樣，各位都各自以慧力說法，如同大弟子一樣。於是，大目犍連驚恐，汗毛豎立，覺得非常奇怪，踴躍歡喜。

【English Translation】 English version: Then Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) again saw his own form and appearance together with a large assembly of great Bhikshus (monks). At that time, Maha Maudgalyayana saw the Buddha returning from alms-begging in the great country of Varanasi (an ancient Indian city), and also saw his own form and appearance among them. He further contemplated and surveyed Jambudvipa (the continent where humans reside in Buddhist cosmology), and in all places he saw the Buddha, either under trees or among rocks, and the land of Jambudvipa was filled with Buddhas, all seeing the Buddha surrounded by Bhikshu Sangha (monastic community). In hundreds and thousands of places and settlements, he saw everything. Then, Maudgalyayana became even more doubtful and strange. After contemplating again, he used his divine eye to observe Uttarakuru (the northern continent), and saw the Buddha and the Bhikshu Sangha receiving offerings together, and also saw himself among them, and also saw the other disciples. He also observed Purvavideha (the eastern continent), and also saw the Buddha preaching the Dharma (teachings) in a large crowd; it was the same in Aparagodaniya (the western continent), seeing the Buddha World-Honored One sitting in meditation, countless thousands saw it, and prostrated to the Buddha. The disciples also each sat in Samadhi (meditative absorption) Samapatti (attainment) according to their own form and appearance, and also saw himself among them. Then, Maudgalyayana became even more doubtful and strange. He sat down again to contemplate the gods on the earth, and then again saw the Buddha and the disciples, and also saw himself and the disciples among them. Like this, the gods in the sky also saw the Buddha among them, preaching the Dharma to countless hundreds and thousands of gods in the sky, and also saw himself and the disciples among them. Like this, from the first Cāturmahārājika-deva (Heaven of the Four Great Kings), to Yāmadeva (Heaven of Yama), Tusita-deva (Tushita Heaven), Nirmānarati-deva (Heaven of Enjoying Creation), Paranirmita-vasavartin-deva (Heaven of Controlling What is Created by Others), even to Brahma-deva (Brahma Heaven), he surveyed everything, and again saw the Buddha in Brahma Heaven, surrounded by countless hundreds and thousands of Brahmas, preaching the Dharma, and also saw his own form and appearance, and all the attendees were like Maha Maudgalyayana, with supernatural powers and transformations, and everything they did was the same, seeing himself among them preaching the Dharma to everyone, just like Maudgalyayana. He also transformed all the attendees to be like Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) Bhikshu, with the light of wisdom roaring like a lion in the assembly. Like this, each of them preached the Dharma with their own wisdom, like a great disciple. Then, Maha Maudgalyayana was frightened, his hair stood on end, he felt very strange, and he leaped with joy.

生善心，三反自稱譽言：「乃爾乃爾！諸佛世尊甚大可怪，無掛礙行所作亦甚可怪。」大踴所成歡喜踴躍，五體投地讚歎言：「南無佛！」

爾時聞大音聲響，忉利天皆為震動，於是無央數百千天聚會，俱到佛所白佛言：「唯，世尊！何因緣有是大音聲，感動是地乃爾！所問如是。如來！」

佛言：「如是天子！大目揵連於佛大地踴躍自歸，五體投地，感動使爾！」佛言：「如是天子！是比丘目連當自來問於是。」

比丘目連起住，疾疾往到佛所，前以頭面著佛足，繞佛三匝已住佛前，叉十指為佛作禮。是時目連於佛前說偈言：

「持力不可稱，　　佛為已逮得；　如佛之所行，　　世雄難思議。　垢垢已離三，　　心意皆已調；　天人之中尊！　　一切所供養。　雖有百千日，　　滿於虛空中；　盲者無所見，　　盲者不蒙光。　十力放光明，　　弟子因所見；　一切諸弟子，　　不能及佛明。　從胎盲無見，　　弟子行亦爾！　不能知佛慧，　　亦復不能持。　雖有信受是，　　如來之法教；　於是無能知，　　不及尊所行。　譬若如大海，　　欲比牛跡水；　其德如須彌，　　喻之於芥子。　如日之光明，　　寧與螢火等；　佛世尊之德，　　弟子不能及

【現代漢語翻譯】現代漢語譯本生起善良的心念，再三地自我讚歎道：『真是這樣！真是這樣！諸佛世尊真是太不可思議了，他們毫無掛礙的行持也真是太不可思議了。』他因極度歡喜而雀躍，五體投地讚歎道：『南無佛（皈依佛）！』這時，聽到巨大的聲響，忉利天（Trāyastriṃśa，佛教的欲界六天之一，位於須彌山頂）都為之震動。於是，無數百千的天人聚集在一起，一同來到佛陀處稟告說：『世尊！是什麼因緣導致如此巨大的聲響，震動大地如此厲害！我們想知道這個原因，如來（Tathāgata，佛的稱號之一）！』佛陀說：『諸位天子！是大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）因為對佛陀的大地生起歡喜心而踴躍自歸，五體投地，感動了你們！』佛陀說：『諸位天子！這位比丘（bhikkhu，佛教出家男眾）目連會親自來問這件事的。』比丘目連起身，迅速地來到佛陀處，先以頭面觸碰佛足，繞佛三圈後站在佛前，合掌向佛陀行禮。這時，目連在佛陀面前說了以下偈頌：『佛陀的力量不可估量，佛陀已經完全證得；佛陀的行持，世間的英雄難以思議。已經遠離三種垢染，心意都已調伏；您是天人之中最尊貴的！一切眾生都供養您。即使有成百上千的太陽，充滿整個虛空；盲人也無法看見，盲人無法得到光明。佛陀的十力（佛陀所具有的十種力量）放出光明，弟子們因此才能看見；一切諸位弟子，都無法達到佛陀的光明。就像天生的盲人無法看見，弟子們的修行也是如此！無法瞭解佛陀的智慧，也無法完全領會。即使有人相信並接受，如來的法教；也沒有人能夠完全瞭解，無法達到佛陀的行持。譬如用大海，去比擬牛蹄中的水；佛陀的功德如須彌山（Sumeru，佛教宇宙觀中的聖山），比喻成芥菜籽。如太陽的光明，怎麼能與螢火蟲的光相比；佛世尊的功德，弟子們無法企及。』

【English Translation】 English version Generating a virtuous mind, he repeatedly praised himself, saying: 'It is so! It is so! The Buddhas, the World Honored Ones, are truly wonderful and extraordinary, and their unhindered conduct is also truly wonderful and extraordinary.' Overjoyed, he leaped with joy, prostrated himself with his five limbs on the ground, and praised: 'Namo Buddha (Homage to the Buddha)!' At that time, a great sound was heard, and the Trāyastriṃśa Heaven (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru) was shaken. Then, countless hundreds of thousands of devas (gods) gathered together and came to the Buddha, saying: 'O World Honored One! What is the cause and condition for such a great sound, shaking the earth so greatly! We wish to know the reason, Tathāgata (one of the titles of the Buddha)!' The Buddha said: 'O sons of the gods! It is Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known as the foremost in supernatural powers) who, out of joy for the Buddha's land, leaped and took refuge, prostrating himself with his five limbs on the ground, moving you!' The Buddha said: 'O sons of the gods! That bhikkhu (Buddhist monk) Maudgalyāyana will come and ask about this himself.' The bhikkhu Maudgalyāyana arose, quickly went to the Buddha, first touched the Buddha's feet with his head and face, circumambulated the Buddha three times, and then stood before the Buddha, joining his palms together to pay homage to the Buddha. At that time, Maudgalyāyana spoke the following verses before the Buddha: 'The power of the Buddha is immeasurable, the Buddha has fully attained; The conduct of the Buddha, the hero of the world, is inconceivable. Having departed from the three defilements, the mind and intention are all subdued; You are the most honored among gods and humans! All beings offer to you. Even if there are hundreds of thousands of suns, filling the empty space; The blind cannot see, the blind cannot receive light. The ten powers (the ten powers of a Buddha) of the Buddha emit light, and the disciples can see because of it; All the disciples, cannot reach the Buddha's light. Like a person born blind who cannot see, the practice of the disciples is also like this! Unable to know the Buddha's wisdom, and also unable to fully grasp it. Even if someone believes and accepts, the Dharma teachings of the Tathāgata; No one can fully understand, unable to reach the conduct of the Honored One. For example, using the great ocean, to compare with the water in a cow's hoofprint; The Buddha's virtue is like Mount Sumeru (the sacred mountain in Buddhist cosmology), compared to a mustard seed. Like the light of the sun, how can it be compared to the light of a firefly; The virtue of the Buddha, the World Honored One, the disciples cannot reach.'

。　不可以須彌，　　方之譬芥子；　日月之光明，　　比之於螢火；　比之牛跡水，　　不可以大海；　比之於弟子，　　不可以菩薩。　譬若如盲人，　　以比有目者；　若復有乞人，　　以比遮迦越！　譬如月光明，　　比之以星宿；　如佛世尊德，　　弟子不能當。　在於人間行，　　復現須彌頂；　所現譬如幻，　　一切蒙福祐。　不知佛在彼，　　我憶天下空；　不復得見佛，　　及與比丘僧。　我於此宮舍，　　常止坐其中；　為諸天婇女，　　教誡說法事。　便自以天眼，　　觀視閻浮利；　即見諸百國，　　謂之無福地。　思惟是天下，　　便即見世尊！　在於羅閱祇，　　與弟子共食。　在萍沙王家，　　處於大宮中；　與諸眾會俱，　　眷屬而圍繞。　在於是見佛，　　譬視冰山雪；　自見目連身，　　住止在佛左。　又見舍利弗！　　侍在佛之右；　並復及於余，　　一切諸弟子。　我自憶呼佛，　　下在閻浮利；　還在忉利天，　　佛故在其處。　於是熟自視，　　止在忉利天；　諦復自思惟，　　處在閻浮利。　又復見世尊！　　在於舍衛國；　坐于大眾中，　　一切廣說法。　亦復自見身，　　在於大會中；　亦

【現代漢語翻譯】現代漢語譯本不可以拿須彌山（Sumeru），來比作芥子（mustard seed）；日月的光明，比作螢火蟲的光芒；用牛蹄印中的水，來比作大海；用弟子，來比作菩薩（Bodhisattva），都是不可以的。譬如一個盲人，去比作有眼睛的人；又好比一個乞丐，去比作轉輪聖王（Cakkavatti）！譬如月亮的光明，比作星宿的光芒；如佛世尊的功德，弟子是無法相比的。（佛）在人間行走，又顯現在須彌山頂；所顯現的譬如幻象，一切都蒙受福祐。不知道佛在那裡，我回憶天下皆空；不能再見到佛，以及比丘僧團（Bhikkhu Sangha）。我在這宮殿里，常常安住坐于其中；為諸天女，教誡說法。便用自己的天眼，觀看閻浮提（Jambudvipa）；就看見各地的國家，說那裡是沒有福報的地方。思惟這天下，便立即看見世尊（Bhagavan）！在王舍城（Rajagrha），與弟子們一起用餐。在頻婆娑羅王（Bimbisara）的家中，處於大宮殿中；與各種聚會的人們在一起，眷屬們圍繞著。在那裡看見佛，譬如看見冰山雪；自己看見目犍連（Maudgalyayana）的身影，站在佛的左邊。又看見舍利弗（Sariputra）！侍立在佛的右邊；以及其他的，一切諸弟子。我回憶自己呼喚佛，（佛）降臨在閻浮提；（佛）還回到忉利天（Trayastrimsa Heaven），佛仍然在那裡。於是仔細地看自己，安住在忉利天；仔細地思考，（自己）處在閻浮提。又看見世尊！在舍衛國（Sravasti）；坐在大眾之中，廣泛地說法。也看見自己，在大法會中；也

【English Translation】 English version It is not permissible to compare Mount Sumeru (Sumeru), to a mustard seed (mustard seed); The light of the sun and moon, compared to the light of a firefly; Using the water in a cow's hoofprint, to compare it to the great ocean; Using a disciple, to compare them to a Bodhisattva (Bodhisattva), is not permissible. It is like comparing a blind person, to someone with eyes; Or like comparing a beggar, to a Wheel-Turning Monarch (Cakkavatti)! Like the light of the moon, compared to the light of the stars; Like the merits of the World Honored One Buddha, disciples cannot compare. (The Buddha) walks in the human realm, and also appears on the summit of Mount Sumeru; What appears is like an illusion, everything receives blessings. Not knowing the Buddha is there, I recall the world is empty; Unable to see the Buddha again, as well as the Bhikkhu Sangha (Bhikkhu Sangha). In this palace, I often dwell and sit within; For the heavenly maidens, teaching and expounding the Dharma. Then using my own heavenly eye, I observe Jambudvipa (Jambudvipa); Then I see the countries everywhere, saying that there is no blessed land there. Thinking about this world, I immediately see the World Honored One (Bhagavan)! In Rajagrha (Rajagrha), dining with the disciples. In King Bimbisara's (Bimbisara) house, residing in the great palace; Together with various gatherings of people, surrounded by family members. There I see the Buddha, like seeing an iceberg of snow; I see Maudgalyayana's (Maudgalyayana) figure, standing on the Buddha's left. And I see Sariputra (Sariputra)! Attending on the Buddha's right; And also the others, all the disciples. I recall myself calling the Buddha, (the Buddha) descending in Jambudvipa; (The Buddha) also returns to Trayastrimsa Heaven (Trayastrimsa Heaven), the Buddha is still there. Then carefully looking at myself, residing in Trayastrimsa Heaven; Carefully contemplating, (myself) being in Jambudvipa. And I see the World Honored One! In Sravasti (Sravasti); Sitting among the great assembly, widely expounding the Dharma. I also see myself, in the great assembly; Also

見舍利弗！　　及與諸弟子。　復現于釋種，　　現行而分衛；　見在維耶離，　　而行受人食。　現住波羅柰，　　行步而出入；　諸有所在處，　　皆自見其身。　現到郁單曰，　　與諸弟子眾；　共行而分衛，　　見到阿耨達。　亦現在於彼，　　與其弟子眾，　皆坐而共食。　　又復見世尊！　現至拘耶尼，　　覆在弗于逮，　為無數拘利，　　而為說其義。　皆自見目連！　　在彼作變化；　自現神足力，　　示人本所行。　於是諸地神，　　見其所居處；　虛空諸神天，　　為之理法事。　皆悉具示之，　　今睹無上法；　在於四王天，　　皆為說正法。　于炎天所見，　　亦復悉如是！　見在兜術天，　　亦復見魔天。　現於尼摩羅，　　波耶尼蜜天；　悉見諸弟子，　　並及與世尊！　在於梵天上，　　所見亦如是！　為諸拘利梵，　　皆為其說法。　於是自見身，　　遍在諸梵中；　一切余弟子，　　其眾皆如是。　前諸過去佛，　　所行皆如是；　經行及與樹，　　若龕及臥處。　於是皆悉見，　　無數諸法王；　其如是比類，　　皆如釋師子！　我自在是間，　　所見甚可怪；　其所見法事，　　雄特無過是。　諸佛之世尊

【現代漢語翻譯】現代漢語譯本看啊，舍利弗（Śāriputra，佛陀十大弟子之一）！以及（佛陀）和他的所有弟子。（佛陀）還示現在釋迦（Śākya）族中，示現乞食的行為；（佛陀）示現在維耶離（Vaiśālī，古印度城市），接受人們的食物。（佛陀）示現在波羅柰（Varanasi，古印度城市，即今瓦拉納西），行走、出入；無論在任何地方，都能看到他自己的身影。（佛陀）示現到達郁單曰（Uttarakuru，傳說中的北方勝地），與他的弟子們；一起行走乞食，並見到阿耨達（Anavatapta，傳說中的聖湖）。也示現在那裡，和他的弟子們，一起坐著吃飯。又一次見到世尊（佛陀）！（佛陀）示現到達拘耶尼（Kauśāmbī，古印度城市），又在弗于逮（Bhṛgukaccha，古印度港口城市），為無數的拘利（Koliya，古印度部族）人，宣說佛法的真義。大家都看到目連（Maudgalyāyana，佛陀十大弟子之一）！在那裡展現神通變化；親自示現神足通的力量，向人們展示他原本所修行的。於是，各地的地神，都看到了他所居住的地方；虛空中的諸位神天，為他料理佛法之事。全都詳細地展示出來，現在看到了無上的佛法；在四王天（Cāturmahārājika，佛教六慾天之一）中，都為他們宣說正法。在炎天（Yāma，佛教六慾天之一）所見到的，也完全是這樣！見到（佛陀）在兜術天（Tuṣita，佛教六慾天之一），也見到了魔天（Mara，佛教中的魔王）。（佛陀）示現在尼摩羅（Nirmāṇarati，佛教六慾天之一），波耶尼蜜天（Paranirmita-vaśavartin，佛教六慾天之一）；都見到了諸位弟子，以及世尊（佛陀）！在梵天（Brahma，色界天之總稱）之上，所見到的也是這樣！為諸位拘利梵（Koliya Brahma，與拘利族有關的梵天），都為他們說法。於是，（人們）看到自己的身體，遍佈在諸梵天之中；一切其他的弟子們，他們的情形也都是這樣。之前的過去諸佛，他們所行持的也都是這樣；經行的地方以及樹木，佛塔以及臥息之處。於是，大家都看到了，無數的諸位法王（Dharma-rāja，佛陀的尊稱）；像這樣的比類，都如同釋迦（Śākya）族的雄獅（佛陀）！我自在（Iśvara，一種神祇）在這裡，所見到的非常奇異；他所見到的佛法之事，雄偉特出沒有超過這些的。諸佛之世尊（佛陀）！

【English Translation】 English version Behold, Śāriputra (one of the ten great disciples of the Buddha)! And (the Buddha) with all his disciples. (The Buddha) also appears in the Śākya (clan) lineage, manifesting the act of begging for alms; (The Buddha) appears in Vaiśālī (an ancient Indian city), receiving food from the people. (The Buddha) appears in Varanasi (an ancient Indian city, now Varanasi), walking, going out and coming in; Wherever there is, everyone sees his own body. (The Buddha) appears to arrive at Uttarakuru (a legendary northern land), with his disciples; Walking together and begging for alms, and seeing Anavatapta (a legendary sacred lake). Also appearing there, with his disciples, Sitting together and eating. And again seeing the World Honored One (the Buddha)! (The Buddha) appears to arrive at Kauśāmbī (an ancient Indian city), and also in Bhṛgukaccha (an ancient Indian port city), For countless Koliya (an ancient Indian tribe) people, explaining the true meaning of the Dharma. Everyone sees Maudgalyāyana (one of the ten great disciples of the Buddha)! Displaying supernatural transformations there; Personally manifesting the power of spiritual feet, showing people what he originally practiced. Then, the earth deities of various places all see where he dwells; The gods and deities in the sky manage the affairs of the Dharma for him. All are shown in detail, now seeing the unsurpassed Dharma; In the Cāturmahārājika Heaven (one of the six desire realms in Buddhism), all are preaching the right Dharma for them. What is seen in the Yāma Heaven (one of the six desire realms in Buddhism) is also exactly like this! Seeing (the Buddha) in the Tuṣita Heaven (one of the six desire realms in Buddhism), and also seeing the Mara Heaven (Mara, the demon king in Buddhism). (The Buddha) appears in Nirmāṇarati Heaven (one of the six desire realms in Buddhism), Paranirmita-vaśavartin Heaven (one of the six desire realms in Buddhism); All see the disciples, and the World Honored One (the Buddha)! Above the Brahma Heaven (general term for the form realm heavens), what is seen is also like this! For all the Koliya Brahma (Brahma related to the Koliya tribe), all are preaching the Dharma for them. Then, (people) see their own bodies, spread throughout the Brahma Heavens; All the other disciples, their situation is also like this. The past Buddhas before, what they practiced was also like this; The places of walking meditation and the trees, the stupas and the places of rest. Then, everyone sees, countless Dharma-rājas (a respectful title for the Buddha); Such comparisons are all like the lion of the Śākya (clan) (the Buddha)! Iśvara (a type of deity) is here, what is seen is very strange; The Dharma affairs he sees are magnificent and outstanding, nothing surpasses these. The World Honored One (the Buddha) of all Buddhas!

！　　可怪放光明；　乃作是變化，　　神足中最尊。　在於忉利天，　　說法不往來；　悉遍閻浮提，　　處處皆悉見。　國邑與郡縣，　　聚落及余處；　常等讚歎之，　　為其而說法。　如我之所睹，　　為皆見世尊！　並見諸弟子，　　為皆得寂定。　大拘路拘路，　　復及與離越；　迦旃延、分耨，　　及與大迦葉。　我皆為已見，　　諸佛世尊跡；　無數所讚歎，　　聞之若如海。　於是悉自見，　　其身皆在中；　無央數之德，　　其場聚如是！　如是大音聲，　　為在須彌頂；　以是禮世尊！　　其德難思議。　恐怖求自歸，　　衣毛為之豎；　今愿持五體，　　頭面自歸禮。　如是大音聲，　　普周無不聞；　諸是三千界，　　皆為大震動。　在於須彌頂，　　廣放大光明；　我亦於是住，　　皆悉而遍見。　我於是驚怖，　　疾疾到佛所；　時即便往詣，　　前見人中尊！　而問於是法，　　恐懼心所怪；　皆施行何等？　　能作是變應。　何所是佛事？　　惟愿為說之。　如是閻浮利，　　天上亦如此，　于東西南北，　　四面俱皆是；　若在於梵天，　　虛空亦復爾！　我自呼有德，　　施祐謂為益；　自恃得道時，　　

【現代漢語翻譯】現代漢語譯本『真是奇特，竟然放出光明；於是顯現這樣的變化，在神通之中最為尊貴。身在忉利天（Trayastrimsa，佛教的六慾天之一），說法而不用往來；光芒遍及整個閻浮提（Jambudvipa，四大部洲之一），處處都能看見。無論是國都、城邑還是郡縣，聚落以及其他地方；都常常讚歎佛陀，爲了他們而說法。正如我所看到的，難道所有人都見到了世尊！並且見到了諸位弟子，難道他們都獲得了寂靜的禪定。大拘路拘路（Mahakulukula），還有離越（Liyue）；迦旃延（Katyayana）、分耨（Pinola），以及大迦葉（Mahakasyapa）。我都已經見到了，諸佛世尊的足跡；無數人所讚歎，聽起來如同大海一般。於是在這裡都親自看見，他們的身軀都在其中；擁有無數的功德，他們的集會就是這樣！這樣大的聲音，難道是在須彌山（Sumeru）頂上發出的；因此我禮敬世尊！他的功德難以思議。因為恐怖而尋求庇護，身上的汗毛都豎了起來；現在我願意五體投地，頭面朝地地歸依禮敬。這樣大的聲音，普遍周遍沒有聽不到的；這三千大千世界，都為之大大震動。在須彌山頂上，廣闊地放出大光明；我也在那裡居住，都能夠普遍地看見。我因此感到驚慌，急忙趕到佛陀那裡；當時就前往那裡，拜見人中之尊！然後詢問關於這種法，因為恐懼而感到奇怪；究竟施行了什麼？能夠作出這樣的變化。這究竟是什麼佛事？希望您能為我解說。就像這閻浮利（Jambudvipa）一樣，天上也是如此，在東西南北，四個方向都是這樣；即使在梵天（Brahma），虛空中也是這樣！我自稱為有德之人，施捨恩惠被認為是利益；自以為得到的時候，

【English Translation】 English version 『How strange, emitting light; Then manifesting such transformations, most honored among spiritual powers. Being in Trayastrimsa (one of the six desire heavens in Buddhism), preaching without coming and going; The light pervades the entire Jambudvipa (one of the four continents), visible everywhere. Whether it be capitals, cities, or counties, villages and other places; They constantly praise the Buddha, preaching for them. Just as I have seen, have all seen the World Honored One! And seen the disciples, have they all attained tranquil samadhi. Mahakulukula, and also Liyue; Katyayana, Pinola, and Mahakasyapa. I have already seen them, the traces of all the Buddhas, World Honored Ones; Praised by countless people, hearing it is like the ocean. Then here they all personally see, their bodies are all within it; Possessing countless merits, their gathering is like this! Such a great sound, is it from the summit of Mount Sumeru (Sumeru); Therefore, I pay homage to the World Honored One! His merits are inconceivable. Seeking refuge out of fear, the hairs on my body stand on end; Now I am willing to prostrate myself, bowing my head to the ground in reverence. Such a great sound, universally pervades without anyone not hearing; These three thousand great chiliocosms, all greatly shake. On the summit of Mount Sumeru (Sumeru), broadly emitting great light; I also dwell there, and can see it universally. I was frightened by this, and hurried to the Buddha; At that time, I went there to see the Honored One among humans! Then asked about this Dharma, feeling strange due to fear; What exactly was performed? To be able to make such transformations. What exactly is this Buddha-work? I hope you can explain it to me. Just like this Jambudvipa, it is also like this in the heavens, In the east, west, south, and north, it is like this in all four directions; Even in Brahma (Brahma), it is also like this in the void! I call myself virtuous, giving charity is considered beneficial; When I thought I had attained it,

神足為無比。　我求甚使疾，　　焦燒道根本；　違失如來行，　　遠離於佛慧。　於是自思念，　　是心無解脫；　本造當如是，　　發心求佛道。　今悔無所益，　　於行爲了盡；　諸情悉已斷，　　于佛法無益。　譬如人入海，　　行采求眾寶；　舍摩尼不取，　　而更求污泥。　自察如我智，　　並復及餘人；　棄於世尊行，　　而反求弟子。　若疑有懈怠，　　是行不得佛；　精進發道意，　　合會諸善德。　如是勤苦行，　　可得過三界；　其能作是行，　　佛慧可疾得。　惟愿稽首禮，　　歸命諸世尊！　其有逮得是，　　持最尊佛慧。　能現無極變，　　獨有釋師子！　諸有見聞者，　　疑惑為永除。」

爾時佛贊賢者大目揵連：「如汝境界能視能見。複次目連！如諸佛世尊境界不可思惟，令一切人及蜎飛蠕動，皆得辟支佛，都合會是智、共訊息，不能知不能見，何況汝一弟子而欲計量知是？一處之所作尚不能知，況佛境界而欲得知耶？如是目連！複次當來輩皆共聚會，是輩聚會已，共坐一處視道變化，如是如來等正覺變化現道神足，名為道變化、神足變化、無極變化，法言所說。」

目連則言：「如是。世尊！」賢者大目揵連聞佛所說已，自見

【現代漢語翻譯】現代漢語譯本神足（神通的一種，指能隨意到達任何地方的能力）是無與倫比的。我追求快速成就，卻像焦火燒燬了道的根本；違背瞭如來的修行方式，遠離了佛的智慧。於是我反思，這樣的心是無法解脫的；原本的發心應該是這樣的，發起追求佛道的願望。現在後悔已經沒有用了，對於修行已經到了盡頭；各種情感都已斷絕，對於佛法沒有任何益處。譬如有人進入大海，想要採集各種寶物；卻捨棄了摩尼寶珠（如意寶珠，象徵佛法）而不取，反而去尋找污泥。自我反省我的智慧，以及其他人的智慧；拋棄了世尊的修行方式，反而去追求弟子的修行。如果懷疑有懈怠，這樣的修行是無法成佛的；精進發起道心，彙集各種善德。像這樣勤苦修行，可以超越三界（欲界、色界、無色界）；能夠這樣修行，佛的智慧可以快速獲得。惟愿稽首禮拜，歸命于各位世尊！能夠證得這些，持有最尊貴的佛的智慧。能夠顯現無極的變化，只有釋迦牟尼佛！所有見到或聽聞的人，疑惑都將永遠消除。

這時，佛讚歎賢者大目犍連（佛陀的十大弟子之一，以神通著稱）說：『你的境界能夠看到這些。』『再者，目連！諸佛世尊的境界是不可思議的，即使讓所有的人以及飛行的、蠕動的生物，都證得辟支佛（緣覺，不依佛陀教導而自行悟道的修行者）的果位，並且彙集這些智慧、共同商議，也不能完全知曉、不能完全看見，更何況你一個弟子想要計量知曉這些呢？一處所發生的事情尚且不能完全知曉，更何況佛的境界想要完全得知呢？』『像這樣，目連！再者，未來的眾生都共同聚集在一起，這些眾生聚集在一起之後，共同坐在一處觀看道的各種變化，像這樣如來等正覺所顯現的變化之道和神通，名為道的變化、神通的變化、無極的變化，這是佛法所說的。』

目連則說：『是的，世尊！』賢者大目犍連聽聞佛所說之後，自己明白了。

【English Translation】 English version 'Supernatural power is unparalleled.' 'I sought speed, but burned the root of the path; I strayed from the Tathagata's practice, and distanced myself from the Buddha's wisdom.' 'Then I reflected, 'This mind cannot be liberated; the original intention should have been to aspire to the Buddha's path.' 'Now regret is useless, for practice has reached its end; all emotions are severed, and there is no benefit to the Buddha's Dharma.' 'It is like a person entering the sea, seeking various treasures; yet he abandons the Mani jewel (wish-fulfilling jewel, symbolizing the Dharma) and seeks only mud.' 'I examine my own wisdom, and that of others; we abandon the practice of the World-Honored One, and instead seek the practice of disciples.' 'If there is doubt or laziness, this practice will not attain Buddhahood; diligently arouse the mind for the path, and gather all virtuous qualities.' 'Such diligent and arduous practice can transcend the three realms (desire realm, form realm, formless realm); those who can practice in this way can quickly attain the Buddha's wisdom.' 'I wish to bow in reverence, and take refuge in all the World-Honored Ones! Those who attain this hold the most尊貴 Buddha's wisdom.' 'Only Shakyamuni Buddha can manifest limitless transformations! All who see or hear this will have their doubts forever removed.'

At that time, the Buddha praised the worthy Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), saying, 'Your realm can see and perceive these things.' 'Furthermore, Maudgalyayana! The realm of the Buddhas, the World-Honored Ones, is inconceivable; even if all people and flying, crawling creatures were to attain the state of Pratyekabuddha (Solitary Buddha, one who attains enlightenment without a teacher), and gather their wisdom together to deliberate, they could not fully know or fully see it. How much less can you, a single disciple, measure and know it? You cannot even fully know what happens in one place, how much less can you fully know the realm of the Buddha?' 'Thus, Maudgalyayana! Furthermore, future beings will all gather together; after these beings have gathered together, they will sit together in one place and observe the various transformations of the path. In this way, the transformations of the path and supernatural powers manifested by the Tathagata, the Perfectly Enlightened One, are called the transformation of the path, the transformation of supernatural powers, and the limitless transformation, as spoken of in the Dharma.'

Maudgalyayana then said, 'So it is, World-Honored One!' The worthy Maha Maudgalyayana, having heard what the Buddha said, understood himself.

身在蓮華上，放身光明而在梵天，自於其處所語，四天下皆聞。於是目連說偈言：

「佛出於世間，　　甚為難得值；　無數億百千，　　難計拘利劫。　譬如優曇缽，　　其華甚難值；　如是佛難見，　　世尊過於是。　譬之若尊王，　　飛行遮迦越；　常而有神足，　　福德力亦爾！　其子有千人，　　七寶皆悉具；　往到于佛所，　　聽受上法言。　梵天與帝釋！　　所欲得自在；　若欲樂天上，　　復樂於人間。　五樂以自娛，　　恣心歡喜樂；　往到法王所，　　一切可得愿。　若能有棄離，　　一切諸愛慾；　到于泥洹寂，　　如服甘露味。　其欲逮無極，　　得最神足力；　當詣世雄所，　　聽受上法言。　若有辟支佛！　　及與諸弟子；　於是兩足中，　　佛為最尊上。　降伏于魔王，　　並及諸官屬；　當往到如來！　　見於法之主！」

於是大目揵連發起無央數那術億百千天子，欲界、色界疾疾各以所有天華、天香、天傅、飾華、天澤香，皆持欲往到佛所，各持是華供養散於佛上，以頭面稽首禮佛足，卻住一面。於是目揵連以神足力聚會諸天眾共在一處已，便往到佛所，前以頭面著佛足，皆卻住一面。

佛爾時語目連言：「目連！聽我所

【現代漢語翻譯】現代漢語譯本身處蓮花之上，放出光明照耀梵天（Brahmā，色界天的最高層），梵天自身在其處所說法，四天下都能聽聞。於是目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）說偈語道：『佛陀出現在世間，是非常難得遇到的；無數億百千，難以計算的拘利劫（koṭi，印度數字單位；kalpa，極長的時間單位）。譬如優曇缽（udumbara，一種稀有的花）花，它的花非常難得見到；像這樣佛陀難以見到，世尊（Bhagavān，佛陀的尊稱）比這更難遇到。譬如尊貴的轉輪王（cakravartin，理想的統治者），飛行自在，具有神通；常有神足通（iddhi-pāda，通過禪定獲得的超自然能力），福德之力也是如此！他的兒子有千人，七寶（sapta ratna，統治者的七種珍寶）全都具備；前往到佛陀的處所，聽受至上的佛法。梵天與帝釋（Śakra，忉利天之主）！所希望的都能得到自在；如果希望在天上享樂，又希望在人間快樂。用五種妙樂（pañcakāmaguṇa，色、聲、香、味、觸）來娛樂自己，隨心所欲地歡喜快樂；前往到法王（Dharmaraja，佛陀的稱號）的處所，一切願望都可以實現。如果能夠捨棄，一切諸多的愛慾；到達涅槃寂靜（nirvāṇa，解脫的狀態），如同服用了甘露美味。如果想要獲得無極的境界，得到最殊勝的神足力；應當前往世間雄者（佛陀）的處所，聽受至上的佛法。如果有辟支佛（Pratyekabuddha，緣覺）！以及諸多的弟子；在這兩足尊中，佛陀是最尊貴的。降伏了魔王（Māra，佛教中的死亡之神）！以及諸多的官屬；應當前往如來（Tathāgata，佛陀的稱號）！去見佛法之主！』於是大目犍連發起無數那由他（nayuta，印度數字單位）億百千的天子，欲界（kāmadhātu，六道輪迴中的欲界）的天子們迅速地各自拿著所有的天花、天香、天傅、飾華、天澤香，都拿著這些想要前往佛陀的處所，各自拿著這些花供養散在佛陀身上，用頭面頂禮佛足，然後退到一邊站立。於是目犍連用神通力聚集諸多的天眾共同在一處之後，便前往佛陀的處所，上前用頭面頂禮佛足，都退到一邊站立。佛陀這時對目連說：『目連！聽我說』

【English Translation】 English version Being on the lotus flower, emitting light and shining in Brahmā (the highest level of the Form Realm), Brahmā himself speaks from his abode, and the four continents all hear. Then Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) spoke in verse: 'The Buddha appears in the world, which is very rare to encounter; Countless hundreds of millions, immeasurable koṭi (Indian numerical unit) kalpas (an extremely long unit of time). It is like the udumbara (a rare flower) flower, its flower is very rare to see; Just like this, the Buddha is difficult to see, the Bhagavan (the Buddha's title) is even more difficult to encounter. It is like a noble cakravartin (ideal ruler), flying freely, possessing supernatural powers; Always having the power ofiddhi-pāda (supernatural abilities obtained through meditation), the power of merit is also like this! His sons are a thousand in number, all possessing the seven ratna (the seven treasures of a ruler); Going to the Buddha's place, listening to the supreme Dharma. Brahmā and Śakra (the lord of the Trāyastriṃśa Heaven)! Whatever is desired can be obtained freely; If one wishes to enjoy happiness in heaven, and also wishes to be happy in the human realm. Using the five pañcakāmaguṇa (forms, sounds, smells, tastes, and tactile sensations) to entertain oneself, freely rejoicing and being happy; Going to the place of the Dharmaraja (the Buddha's title), all wishes can be fulfilled. If one can abandon, all the many desires; Reaching the stillness of nirvāṇa (the state of liberation), it is like taking the taste of ambrosia. If one wants to attain the limitless realm, obtaining the most supreme power ofiddhi; One should go to the place of the hero of the world (the Buddha), listening to the supreme Dharma. If there are Pratyekabuddhas (Solitary Buddhas)! And many disciples; Among these two-legged ones, the Buddha is the most noble. Subduing the Māra (the god of death in Buddhism)! And many officials; One should go to the Tathāgata (the Buddha's title)! To see the lord of the Dharma!' Then Mahāmaudgalyāyana aroused countless nayuta (Indian numerical unit) hundreds of millions of devas, the devas of the kāmadhātu (the desire realm in the six realms of reincarnation) quickly each took all the heavenly flowers, heavenly incense, heavenly perfumes, decorative flowers, and heavenly fragrant oils that they had, all wanting to go to the Buddha's place, each taking these flowers to offer and scatter on the Buddha, bowing with their heads and faces to the Buddha's feet, and then retreating to stand on one side. Then Maudgalyāyana used his supernatural power to gather the many devas together in one place, and then went to the Buddha's place, going forward to bow with his head and face to the Buddha's feet, and all retreated to stand on one side. The Buddha then said to Maudgalyāyana: 'Maudgalyāyana! Listen to what I say.'

說道神足變化無極法言。」於是目連受教而聽。

「複次目連！三千大千剎土，百億日月、百億大海、百億須彌山、百億四天下，是名三千大千世界，為一佛剎。于目連意云何？呼一閻浮利謂我於是中得道？目連！莫作是視。何以故？目連！於一切四天下，隨其所愿上中下而為說法，知誰當得阿惟三佛、誰在母腹中、誰在兜術天、誰復般泥洹，皆悉知。

「複次目揵連！於是三千大千剎土東方，去是四天下，萬二千四天下。其四天下世界名無塵，有佛號字比羅耶摩提(晉言：如鏡明無垢)，今現在說法。複次目連！彼四天下世界人民無淫、怒、癡，常親近道法，樂聽受奉行；彼有求菩薩道者，少求辟支佛道者，求弟子行者甚眾多。

「複次目連！彼佛（如鏡明無垢）一一所說法，九十九億人解弟子乘，于彼不說沙門之四德，不如是聞說沙門之四德。何等四德？須陀洹、斯陀含、阿那含、阿羅漢。

「複次目連！彼世界人在一坐，皆得六通之證，逮八惟務禪，皆自念知為脫于生死，歡喜踴在虛空中，去地七仞，坐于虛空便般泥洹，身中出火還自燒身，亦無有骨亦不見灰，都無所有。如是目連！彼佛現在說法，寂然度人、寂然般泥洹。彼世界無取無與，若飢渴，所念飲食皆自然在前，衣被服飾譬

【現代漢語翻譯】現代漢語譯本：說道神足變化無極法言。』於是目連（Maudgalyayana）受教而聽。

『複次目連（Maudgalyayana）！三千大千剎土（Trisahasra-Mahasahasra-lokadhatu），百億日月、百億大海、百億須彌山（Sumeru）、百億四天下（Caturdvipa），是名三千大千世界，為一佛剎。于目連（Maudgalyayana），你認為如何？說一個閻浮利（Jambudvipa）說我於此中得道？目連（Maudgalyayana）！莫作如是觀。何以故？目連（Maudgalyayana）！於一切四天下（Caturdvipa），隨其所愿，為上中下根器之人說法，知誰當得阿惟三佛（Avivartika）、誰在母腹中、誰在兜術天（Tushita）、誰復般泥洹（Parinirvana），皆悉知。

『複次目犍連（Maudgalyayana）！於是三千大千剎土（Trisahasra-Mahasahasra-lokadhatu）東方，去是四天下（Caturdvipa），萬二千四天下（Caturdvipa）。其四天下（Caturdvipa）世界名無塵，有佛號字比羅耶摩提（Virochana-mati）（晉言：如鏡明無垢），今現在說法。複次目連（Maudgalyayana）！彼四天下（Caturdvipa）世界人民無淫、怒、癡，常親近道法，樂聽受奉行；彼有求菩薩道者少，求辟支佛道者少，求弟子行者甚眾多。

『複次目連（Maudgalyayana）！彼佛（如鏡明無垢）一一所說法，九十九億人解弟子乘，于彼不說沙門之四德，不如是聞說沙門之四德。何等四德？須陀洹（Srotapanna）、斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿羅漢（Arhat）。

『複次目連（Maudgalyayana）！彼世界人在一坐，皆得六通之證，逮八惟務禪，皆自念知為脫于生死，歡喜踴在虛空中，去地七仞，坐于虛空便般泥洹（Parinirvana），身中出火還自燒身，亦無有骨亦不見灰，都無所有。如是目連（Maudgalyayana）！彼佛現在說法，寂然度人、寂然般泥洹（Parinirvana）。彼世界無取無與，若飢渴，所念飲食皆自然在前，衣被服飾譬

【English Translation】 English version: 'Speaking of the Dharma words of divine powers, transformations, and limitless methods.' Then Maudgalyayana received the teaching and listened.

'Furthermore, Maudgalyayana! The Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousandfold world), with a hundred billion suns and moons, a hundred billion great seas, a hundred billion Mount Sumerus (Sumeru), and a hundred billion Caturdvipas (four continents), is called a three-thousand-great-thousandfold world, constituting one Buddha-field. What do you think, Maudgalyayana? Would calling one Jambudvipa (continent) mean that I attained enlightenment within it? Maudgalyayana! Do not view it in this way. Why? Maudgalyayana! In all the Caturdvipas (four continents), according to their wishes, he preaches the Dharma to those of superior, middling, and inferior capacities, knowing who will attain Avivartika (non-regression), who is in the mother's womb, who is in Tushita (heaven), and who will enter Parinirvana (complete nirvana); he knows all.

'Furthermore, Maudgalyayana! To the east of this Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousandfold world), beyond twelve thousand Caturdvipas (four continents), there is a world named Dustless. There is a Buddha named Virochana-mati (in Chinese, 'Like a Mirror, Bright and Without Blemishes'), who is now preaching the Dharma. Furthermore, Maudgalyayana! The people of that Caturdvipa (four continents) world are without lust, anger, and delusion; they are always close to the Dharma, joyful in listening, receiving, and practicing it. There, few seek the Bodhisattva path, few seek the Pratyekabuddha path, but very many seek the path of disciples.

'Furthermore, Maudgalyayana! For each Dharma that that Buddha (Like a Mirror, Bright and Without Blemishes) preaches, ninety-nine billion people understand the disciple vehicle. In that place, the four virtues of a Shramana (ascetic) are not spoken of; they do not hear the four virtues of a Shramana (ascetic) spoken of in that way. What are the four virtues? Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one).

'Furthermore, Maudgalyayana! The people of that world, in one sitting, all attain the proof of the six supernormal powers, achieve the eight meditative attainments, and all realize that they are liberated from birth and death. Rejoicing, they leap into the empty sky, seven ren (ancient Chinese unit of length) above the ground. Sitting in the empty sky, they then enter Parinirvana (complete nirvana). Fire comes out from their bodies and burns them, and there are no bones and no ashes to be seen; nothing at all remains. Thus, Maudgalyayana! That Buddha is now preaching the Dharma, silently liberating people, silently entering Parinirvana (complete nirvana). In that world, there is no taking or giving. If they are hungry or thirsty, the food and drink they think of naturally appear before them. Their clothing and adornments are like'

如忉利天上。若起若滅若生，不因母人胞胎生，無有女人，因福自然而生。其地皆作黃金色。

「複次目連！彼佛如來國土，人民壽五百歲，有長有短。于目連意云何？能知彼佛（如鏡明無垢如來）不？」

目連則言：「不知。」

「彼土如來則我身是！我于彼間以法而教導。如是目連！如是比名為道神足無極變化也，一切弟子、辟支佛皆悉過其上。

「複次目連！於是三千大千剎土南方，去是萬八千四天下，世界名羅陀那三披(晉言：寶等有世界)，其世界有三寶（黃金、白銀、水精），彼世界佛號羅陀那揵頭(晉言：寶品)如來、至真、等正覺，今現在而說法。如是目連！複次彼佛如來為辟支佛行者說法，彼佛世界少菩薩、弟子。行者于彼剎沒，生於空無佛處，于彼處皆當得辟支佛。于目連意云何？知彼佛（寶品如來、無所著、等正覺）不？」

目連言：「不知。天中天！」

佛言：「則我身是！我于彼間說法以教導人，如是名為道神足無極之變化也。一切弟子及辟支佛去佛甚遠。

「複次目連！於是三千大千剎土西方，去是四天下二萬二千四天下，其世界名羅陀那質多(晉言名：寶意)，其世界有七寶（黃金、白銀、琉璃、水精、瑪瑙、赤真珠、車渠是為七寶）。

【現代漢語翻譯】現代漢語譯本：如同在忉利天（Trayastrimsa，三十三天）上，眾生的出現、消失和誕生，不是因為母親的胞胎所生，沒有女人，而是因為福報自然而生。那裡的土地都是金色的。

『再者，目連（Maudgalyayana）！那尊佛，如鏡明無垢如來（a Tathagata named Mirror-like Bright and Immaculate），其國土的人民壽命五百歲，有長有短。目連，你認為如何？你能知道那尊佛嗎？』

目連回答說：『不知道。』

『那片國土的如來就是我！我在那裡用佛法教導眾生。像這樣，目連！這種比喻被稱為道神足無極變化，一切弟子、辟支佛（Pratyekabuddha，緣覺）都超過它。』

『再者，目連！在這個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）的南方，距離這裡一萬八千個四天下（Caturdvipa-lokadhatu），有一個世界名叫羅陀那三披（Ratnasamphi，寶等有世界），那個世界有三寶（黃金、白銀、水精）。那個世界的佛號羅陀那揵頭（Ratnaketu，寶品）如來、至真、等正覺（Tathagata, Arhat, Samyaksambuddha），現在正在說法。像這樣，目連！再者，那尊佛為辟支佛行者說法，那個世界很少有菩薩（Bodhisattva）、弟子。行者在那個剎土滅度后，會生於沒有佛的地方，在那裡都將證得辟支佛果。目連，你認為如何？知道那尊佛（寶品如來、無所著、等正覺）嗎？』

目連說：『不知道。天中天！』

佛說：『就是我！我在那裡說法教導眾生，這被稱為道神足無極的變化。一切弟子和辟支佛都遠遠不及佛。』

『再者，目連！在這個三千大千世界的西方，距離這裡二萬二千個四天下，有一個世界名叫羅陀那質多（Ratnacitta，寶意），那個世界有七寶（黃金、白銀、琉璃、水精、瑪瑙、赤真珠、車渠，這就是七寶）。』

【English Translation】 English version: Just like in the Trayastrimsa Heaven (忉利天，Thirty-three Heavens), the arising, ceasing, and birth of beings are not due to being born from a mother's womb. There are no women; they are born naturally due to their blessings. The land there is all golden in color.

'Furthermore, Maudgalyayana (目連)! That Buddha, the Tathagata named Mirror-like Bright and Immaculate (如鏡明無垢如來), the lifespan of the people in his land is five hundred years, some longer, some shorter. What do you think, Maudgalyayana? Can you know that Buddha?'

Maudgalyayana replied, 'I do not know.'

'The Tathagata of that land is me! I teach the Dharma there. Like this, Maudgalyayana! This analogy is called the limitless transformation of the path's divine power. All disciples and Pratyekabuddhas (辟支佛，Solitary Buddhas) surpass it.'

'Furthermore, Maudgalyayana! To the south of this Trisahasra-Mahasahasra-Lokadhatu (三千大千世界，Great Thousandfold World System), eighteen thousand Caturdvipa-lokadhatus (四天下，Four Continents World Systems) away, there is a world named Ratnasamphi (羅陀那三披，Treasure-Equal World). That world has three treasures (gold, silver, crystal). The Buddha of that world is named Ratnaketu (羅陀那揵頭，Treasure Quality) Tathagata, Arhat, Samyaksambuddha (如來、至真、等正覺), and he is currently teaching the Dharma. Like this, Maudgalyayana! Furthermore, that Buddha teaches the Dharma to Pratyekabuddha practitioners. That world has few Bodhisattvas (菩薩，Enlightenment Beings) and disciples. Practitioners, after passing away in that Buddha-field, will be born in places without Buddhas, and in those places, they will all attain Pratyekabuddhahood. What do you think, Maudgalyayana? Do you know that Buddha (Treasure Quality Tathagata, Unattached, Perfectly Enlightened)?'

Maudgalyayana said, 'I do not know, Lord of Gods!'

The Buddha said, 'It is me! I teach the Dharma there to guide people. This is called the limitless transformation of the path's divine power. All disciples and Pratyekabuddhas are far from the Buddha.'

'Furthermore, Maudgalyayana! To the west of this Trisahasra-Mahasahasra-Lokadhatu, twenty-two thousand four Caturdvipa-lokadhatus away, there is a world named Ratnacitta (羅陀那質多，Treasure Mind). That world has seven treasures (gold, silver, lapis lazuli, crystal, agate, red pearl, and tridacna; these are the seven treasures).'

如是目連！彼世界以寶為樹，其經行處皆寶，以寶為交露帳，以寶為欄楯，皆以雜寶而挍莊之，以寶為浴，池中有八味之水，食飲皆自然，念便自然至，譬如兜術天上諸天被服、飲食，彼土人民亦如是！彼國土不聞母人，亦不見母人；亦無有母苦生者；亦無男子、母人合會者；亦無淫泆于欲；亦不淫泆于財；亦不淫泆于懈慢；亦不從胞胎生。彼世界一切人，生皆從蓮華藏化生於彼。目連！複次寶意世界，佛號寶等有如來、無所著、等正覺，于彼說法。彼佛如來不說餘事，純以菩薩篋藏令一切發三菩心，令不可復計阿僧祇人皆得無所從生法忍，復不可計阿僧祇人皆受決，當爲阿耨多羅三耶三菩。彼佛世界無有弟子、緣一覺行者，皆悉菩薩，亦無有恩愛，心亦不念，滿彼四天下。彼國如來壽八萬四千歲；其土人民壽亦如是，有長有短。彼國人壽盡，不墮三惡道，不生邊地。彼國菩薩若於是壽盡，倍復生清凈剎土，面見諸佛世尊！于彼天若天龍、揵沓和，其心不念一等無異，皆有薩蕓若意。諸天龍、揵沓和，雖有是名悉愿同一，雖若干智等以無上智，若諸天龍、揵沓和，若人，常服於智。如是，于目連意云何？彼寶等有如來現在說法，汝知不？」

目連言：「不及。天中天！」

佛言：「彼佛則我身是，我于彼

【現代漢語翻譯】現代漢語譯本：『就是這樣，目連（Maudgalyayana）！那個世界以寶物為樹木，他們經行的地方都是寶物，用寶物做成交錯的露帳，用寶物做成欄桿，都用各種寶物來裝飾。用寶物做成浴池，池中有八種美味的水，食物和飲料都是自然而來的，意念一動就自然出現，就像兜率天（Tushita Heaven）上的諸天人一樣，他們的衣服和飲食也是這樣。那個國土聽不到有母親，也看不到母親；也沒有母親經歷生產的痛苦；也沒有男子和母親的結合；沒有沉溺於情慾；也沒有沉溺於財富；也沒有沉溺於懈怠和傲慢；也不是從胞胎中出生。那個世界的所有人，出生都是從蓮花藏中化生在那裡。目連！再次，寶意世界，佛號寶等有如來（Ratnakara Tathagata），應供（Arhat），正等覺（Samyaksambuddha），在那裡說法。那位佛如來說法不講其他事情，完全以菩薩的法藏來令一切眾生髮起三菩提心（threefold Bodhi-mind），令無數阿僧祇（asamkhya）的人都得到無生法忍（anutpattika-dharma-kshanti），又有無數阿僧祇的人都得到授記（vyakarana），將來成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。那個佛的世界沒有聲聞（sravaka）、緣覺（pratyekabuddha）的修行者，全部都是菩薩，也沒有恩愛，心中也不思念，充滿整個四天下（four continents）。那個國土的如來壽命有八萬四千歲；那裡的人民壽命也一樣，有長有短。那個國家的人壽命盡了，不會墮入三惡道（three evil realms），也不會生在邊地（border regions）。那個國家的菩薩如果在這裡壽命盡了，會再次往生到清凈的剎土（Buddha-field），親眼見到諸佛世尊！在那裡，無論是天（deva）、龍（naga）、乾闥婆（gandharva），他們的心念都是一樣的，都具有一切智（sarvajna）的意念。諸天、龍、乾闥婆，雖然有這些不同的名稱，都希望相同，雖然有各種不同的智慧，都以無上智慧為目標，這些天、龍、乾闥婆，以及人們，常常服膺于智慧。這樣，目連，你認為如何？那位寶等有如來現在正在說法，你知道嗎？』目連回答說：『我無法企及，天中天（Devatideva）！』佛說：『那位佛就是我的化身，我在那裡……』

【English Translation】 English version: 『Thus it is, Maudgalyayana! That world has trees made of jewels, and their walking paths are all made of jewels. There are intersecting canopies made of jewels, and railings made of jewels, all adorned with various jewels. There are bathing ponds made of jewels, containing water with eight flavors. Food and drink come naturally; thoughts arise naturally, just like the devas in Tushita Heaven, whose clothing and food are also like that. In that land, one does not hear of mothers, nor see mothers; nor do mothers experience the suffering of childbirth; nor do men and mothers unite; there is no indulgence in lust; nor is there indulgence in wealth; nor is there indulgence in sloth and arrogance; nor are they born from wombs. All the people in that world are born there by transformation from lotus blossoms. Maudgalyayana! Furthermore, in the world of Ratnakara, the Buddha is named Ratnakara Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and he teaches the Dharma there. That Buddha Tathagata does not speak of other matters, but purely uses the Bodhisattva's treasury of teachings to cause all beings to generate the threefold Bodhi-mind, causing countless asamkhyas (innumerable) of people to attain the Anutpattika-dharma-kshanti (the patience with the non-arising of dharmas), and countless asamkhyas of people to receive vyakarana (prediction) that they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In that Buddha's world, there are no Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas) practicing; all are Bodhisattvas, and there is no affection or love, nor do they have thoughts in their minds, filling the entire four continents. The lifespan of the Tathagata in that land is 84,000 years; the lifespan of the people there is also the same, some long and some short. When the people of that country reach the end of their lifespan, they do not fall into the three evil realms, nor are they born in border regions. If the Bodhisattvas of that country reach the end of their lifespan here, they will be reborn in pure Buddha-fields, and personally see all the Buddhas, the World Honored Ones! There, whether they are devas (gods), nagas (dragons), or gandharvas (celestial musicians), their minds are the same, all possessing the intention of Sarvajna (omniscience). Although the devas, nagas, and gandharvas have these different names, they all wish to be the same, and although they have various kinds of wisdom, they all aim for unsurpassed wisdom. These devas, nagas, and gandharvas, and the people, always adhere to wisdom. So, Maudgalyayana, what do you think? That Ratnakara Tathagata is now teaching the Dharma, do you know this?』 Maudgalyayana replied: 『I cannot reach it, Devatideva (God of Gods)!』 The Buddha said: 『That Buddha is my manifestation, I am there...』

間以法而教導。如是比名為道神足無極之變化也。非是羅漢、辟支佛所能及知。

「複次目連！於是三千大千剎土北方，去是四天下世界三萬六千四天下，名無恐懼世界。其世界有兩寶（黃金、白銀）。彼佛世界，無泥犁身、無畜生身、無餓鬼，不畏生邊地。于彼無有虧戒者，于所見亦不毀；亦不虧種姓；亦不于余道及尼揵波和而有所信知。彼，目連！無恐懼四天下世界，佛號無畏與如來、無所著、等正覺，于彼說法。其佛如來便往到佛樹下，到佛樹下已，七十二億那術魔往到其所。是諸魔，是時如來現如菩薩求道未逮薩蕓若；是時魔便化作七十二億那術樹；是時菩薩亦化作七十二億那術菩薩，各坐一一所作樹下。是時魔恐怖而大驚怪，自念言：『何所為？』審是菩薩者，欲於是座牽出之。是時諸化菩薩語魔化幻：『如汝諸魔眾，一切諸法皆亦如是，云何言何所？審是菩薩者而欲牽出之？我於是間禪念思惟，如我前後所作福，常發阿耨多羅三耶三菩心，以勸人令發意求菩薩道，汝云何無勸助意，反欲牽出？』菩薩禪定思惟：『若我所作惡事，不勸人令求菩薩者，自然滅去，何須乃欲相牽耶？以是故非汝所能牽，莫於是而作自侵。』於是魔復問菩薩言：『汝作幾所福而發阿耨多羅三耶三菩心，復能勸人令索菩薩道

【現代漢語翻譯】現代漢語譯本：通過佛法來教導他們。這樣的比喻被稱為道神足的無極變化。這不是阿羅漢或辟支佛所能達到和了解的。

『再者，目連（Maudgalyayana，佛陀十大弟子之一）！在三千大千世界的北方，距離我們這個四天下世界三萬六千個四天下，有一個名為無恐懼的世界。那個世界盛產兩種寶物（黃金和白銀）。那個佛國世界沒有地獄眾生、沒有畜生、沒有餓鬼，也不用擔心出生在邊地。在那裡，沒有人會違犯戒律，對於所見的事物也不會詆譭；也不會玷污種姓；也不會信仰其他的道或尼揵波和（Nigantha，耆那教）。目連！那個無恐懼的四天下世界，有一尊佛名為無畏與如來（Fearless Tathagata），是無所著、等正覺的佛，在那裡說法。那位如來佛會前往菩提樹下，到達菩提樹下後，有七十二億那術魔（Nata demons）前往他的所在地。這些魔，在如來示現如同菩薩求道但尚未證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時出現；當時魔幻化成七十二億那術樹；當時菩薩也幻化成七十二億那術菩薩，各自坐在每一棵幻化出來的樹下。當時魔感到恐懼和大為驚怪，心想：『這是怎麼回事？』他們確信這是菩薩，想要把他從座位上拉下來。當時那些幻化的菩薩對魔幻化出來的魔說：『你們這些魔眾，一切諸法都是如此，為什麼還要問這是怎麼回事？確信這是菩薩，就想要把他拉下來？我在這裡禪定思惟，就像我前後所做的福德，常常發阿耨多羅三藐三菩提心，並勸人發心求菩薩道，你們為什麼沒有勸助之意，反而想要拉我下來？』菩薩禪定思惟：『如果我所作的惡事，沒有勸人去尋求菩薩道，自然會消滅，何須你們來拉我呢？因此，你們是無法拉動我的，不要在這裡自取其辱。』於是魔又問菩薩說：『你做了多少福德才發阿耨多羅三藐三菩提心，又能勸人去尋求菩薩道？』

【English Translation】 English version: Instructing them with the Dharma. Such a simile is called the limitless transformation of the Path's divine feet. It is beyond what Arhats or Pratyekabuddhas can attain and know.

『Furthermore, Maudgalyayana (one of the ten great disciples of the Buddha)! To the north of this Saha world, beyond thirty-six thousand Saha worlds, there is a world called Fearless. That world abounds in two treasures (gold and silver). In that Buddha-land, there are no hell beings, no animals, no hungry ghosts, and no fear of being born in border regions. There, no one violates the precepts, nor do they slander what they see; nor do they defile their lineage; nor do they have faith in other paths or the Niganthas (Jainism). Maudgalyayana! In that Fearless Saha world, there is a Buddha named Fearless Tathagata, the perfectly enlightened one, who teaches the Dharma there. That Tathagata goes to the Bodhi tree, and upon arriving at the Bodhi tree, seventy-two billion Nata demons (Nata demons) come to his location. These demons appear when the Tathagata manifests as a Bodhisattva seeking the Path but not yet attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); at that time, the demons transform into seventy-two billion Nata trees; at that time, the Bodhisattva also transforms into seventy-two billion Nata Bodhisattvas, each sitting under each transformed tree. At that time, the demons feel fear and great astonishment, thinking: 『What is happening?』 They are certain that this is a Bodhisattva and want to pull him from his seat. At that time, those transformed Bodhisattvas say to the demons' illusions: 『You demons, all dharmas are like this, why do you ask what is happening? Certain that this is a Bodhisattva, you want to pull him down? I am here in meditative contemplation, just as the merits I have made before and after, I constantly generate the mind of Anuttara-samyak-sambodhi and encourage people to aspire to the Bodhisattva path, why do you not have the intention to help, but instead want to pull me down?』 The Bodhisattva meditates: 『If the evil deeds I have done do not encourage people to seek the Bodhisattva path, they will naturally disappear, why do you need to pull me? Therefore, you cannot pull me, do not humiliate yourselves here.』 Then the demons ask the Bodhisattva: 『How much merit have you made to generate the mind of Anuttara-samyak-sambodhi, and how can you encourage people to seek the Bodhisattva path?』

？』報言：『眾魔！譬如恒邊沙，一沙為一佛剎，滿其中珍寶持是施與；持是發道意，其所作功德復過於是！如是複次眾魔！如恒邊沙等世界，一切人皆滿其中，施以所安、恭敬承事至千劫中，如是功德福祐持用求道。』魔復問言：『卿所作功德乃爾！其有索菩薩𡙸處者，其罪云何？』菩薩報言：『如所說，爾所恒邊沙一切人，若有索，鑿是人眼皆出之，則作罪如是為多不？』魔報：『甚多。』菩薩報魔言：『若牽菩薩者，其罪甚倍多於是，為牽阿耨多羅三耶三菩。』爾時魔眾七十二億那術，以是方便見是變化，皆發阿耨多羅三耶三菩心。

「是時諸發意菩薩，天華、天香、天不飾華、天澤香，皆舉持散菩薩上，天上千種諸伎樂持用供養娛樂菩薩，如是音樂聲皆說如是：『疾疾令三界之導師，疾成阿耨多羅三耶三菩阿惟三佛。』作是讚歎已，便見菩薩坐于樹下，已得阿耨多羅三耶三菩阿惟三佛。於是更有異百千天子心念：『如是諸魔眾今來到是，不復入三惡道，亦當得脫，便當為阿耨多羅三耶三菩心？』於是無恐懼施言：『今得佛，是故名無恐懼如來！何以故名？為無恐懼施。』無恐懼與審如是說是名時，諸世界皆聞知佛為得道。」

佛言：「如是目連！彼世無恐懼施如來則我身是！我于彼世界以法而教

【現代漢語翻譯】現代漢語譯本：菩薩回答說：『眾魔！譬如恒河邊的沙子那麼多，每一粒沙子代表一個佛剎（Buddhakṣetra，佛的國土），用其中充滿的珍寶來佈施；用這些來發起求道的意願，其所做的功德還要超過這個！像這樣再次告訴眾魔！如同恒河邊的沙子那麼多的世界，所有的人都充滿其中，用他們所安身立命的物品、恭敬地侍奉到千劫（kalpa，極長的時間單位）之中，這樣的功德福佑用來求道。』魔又問：『你所做的功德竟然如此之大！那麼，如果有索取菩薩修行之處的人，他的罪過又該如何呢？』菩薩回答說：『就像我所說的，那麼多的恒河沙數的人，如果有人索取，挖出這些人的眼睛，那麼所造的罪業是不是非常多呢？』魔回答說：『非常多。』菩薩告訴魔說：『如果有人牽引菩薩，他的罪過比這還要多很多倍，因為他牽引的是阿耨多羅三耶三菩（anuttarā-samyak-saṃbodhi，無上正等正覺）。』這時，七十二億那術（nayuta，數量單位）的魔眾，因為這種方便法門，見到這種變化，都發起了阿耨多羅三耶三菩心。『這時，那些發願的菩薩，天上的花、天上的香、天上的不飾之花、天上的澤香，都舉起來散在菩薩身上，天上千種的各種伎樂用來供養娛樂菩薩，這樣的音樂聲都在說：『快快地讓三界的導師，快速成就阿耨多羅三耶三菩阿惟三佛（avaivartika，不退轉）。』這樣讚歎之後，便看見菩薩坐在樹下，已經證得阿耨多羅三耶三菩阿惟三佛。於是更有異樣的百千天子心想：『像這些魔眾現在來到這裡，不再墮入三惡道，也應當得到解脫，便應當發起阿耨多羅三耶三菩心？』於是無恐懼施言：『現在成佛，所以名叫無恐懼如來（Tathāgata，如來）！為什麼這樣命名呢？因為無恐懼施。』無恐懼與審如是說這個名字時，所有世界都知道佛已經得道。』佛說：『像這樣目連（Maudgalyāyana，佛陀弟子名）！那個世界的無恐懼施如來就是我的前身！我于那個世界用佛法來教化。

【English Translation】 English version: The Bodhisattva replied: 'O demons! Suppose there are sands as numerous as those along the Ganges River, with each grain of sand representing a Buddha-field (Buddhakṣetra, Buddha's land), and one uses the treasures filling them to make offerings; using these to generate the aspiration for enlightenment, the merit one creates would surpass even that! Thus, I say again to you demons! If there were worlds as numerous as the sands of the Ganges River, filled with all people, and one offered them comfort, respect, and service for a thousand kalpas (kalpa, an extremely long unit of time), such merit and blessings would be used to seek enlightenment.' The demon then asked: 'Your merit is so great! Then, what is the sin of someone who demands the place of practice of a Bodhisattva?' The Bodhisattva replied: 'As I said, if there were as many people as the sands of the Ganges River, and someone demanded and gouged out the eyes of these people, would the sin created be very great?' The demon replied: 'Very great.' The Bodhisattva told the demon: 'If someone were to pull a Bodhisattva, their sin would be many times greater than that, because they are pulling one towards anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment).' At that time, seventy-two nayutas (nayuta, a unit of quantity) of demons, through this expedient means, seeing this transformation, all generated the mind for anuttarā-samyak-saṃbodhi. 'At that time, those Bodhisattvas who had generated the aspiration, heavenly flowers, heavenly incense, unadorned heavenly flowers, and fragrant heavenly perfumes, all raised them and scattered them upon the Bodhisattva, and a thousand kinds of heavenly music were used to make offerings and entertain the Bodhisattva, and such musical sounds all said: 'Quickly let the guide of the three realms, quickly attain anuttarā-samyak-saṃbodhi avaivartika (avaivartika, non-retrogression)!' After praising in this way, they saw the Bodhisattva sitting under the tree, having already attained anuttarā-samyak-saṃbodhi avaivartika. Then, even more, hundreds of thousands of different heavenly beings thought: 'Since these demons have now come here, they will no longer fall into the three evil realms, and they should also be liberated, and they should generate the mind for anuttarā-samyak-saṃbodhi?' Then, Fearless Giving said: 'Now becoming a Buddha, therefore he is named Fearless Tathāgata (Tathāgata, Thus Come One)! Why is he named this way? Because of Fearless Giving.' When Fearless Giving truly spoke this name, all the worlds knew that the Buddha had attained enlightenment.' The Buddha said: 'Thus, Maudgalyāyana (Maudgalyāyana, name of a disciple of the Buddha)! The Fearless Giving Tathāgata of that world is my former self! In that world, I taught with the Dharma.'

導。如是目連！如來名為道神足無極之變化也，一切弟子、緣一覺所不能持。

佛說道神足無極變化經卷第三大正藏第 17 冊 No. 0816 佛說道神足無極變化經

佛說道神足無極變化經卷第四

西晉安息三藏安法欽譯

「複次目連！於是三千大千剎土東南方，去是剎八萬四千四天下國土，名三幔陀質(晉言：遍等)，其佛名質多拘沖怛薩阿竭、阿羅訶、三耶三佛(晉言：幻華如來、無所著、等正覺)，現在說法。彼四天下世界盡甚好，東西南北十八街巷珍寶滿地，柔軟譬如天衣，地生柔軟之草，高四寸，其地所有，各各異種眾色，如是皆悉遍。行步若下足蹈地，草皆柔軟可意，足舉則生如故，其地皆平如掌。目連！是遍等世界皆如此。有城名颰陀鬱沈(晉言：善尊)。其城中人，安隱豐饒熾盛大樂，東西長三十二俞旬，南北廣十二俞旬，如是目連！彼善尊城人皆共居其中。其國人民繁裔，多於鴦迦、摩竭、拘留諸人民數。如是目連！其幻華如來世尊于善尊城中游行止頓其中，一會說法為師子吼，令三十那術人皆得阿羅漢；復有三十那術人得阿那含；復有三十那術人得斯陀含；復有三十那術人得須陀洹；復有三十那術人發辟支佛行；復倍不可計數發阿耨多羅三耶三菩提心；

【現代漢語翻譯】導。像這樣，目連（Maudgalyayana）！如來（Tathagata）名為道神足無極之變化，一切弟子、緣覺（Pratyekabuddha）都無法掌握。

《佛說道神足無極變化經》卷第三大正藏第 17 冊 No. 0816 《佛說道神足無極變化經》

《佛說道神足無極變化經》卷第四

西晉安息三藏安法欽譯

『再者，目連（Maudgalyayana）！在三千大千世界東南方，距離此世界八萬四千四天下國土，有一個名為三幔陀質（Samantadhvajaprabha）（晉言：遍等）的世界，那裡的佛名為質多拘沖怛薩阿竭、阿羅訶、三耶三佛（Citrakuncottamasatya-Tathagata-Arhat-Samyaksambuddha）（晉言：幻華如來、無所著、等正覺），現在正在說法。那裡的四天下世界非常美好，東西南北十八條街巷都遍滿珍寶，柔軟如同天衣，地上生長柔軟的草，高四寸，那裡的土地，各有不同的顏色，像這樣遍佈各處。行走時如果腳踩在地上，草都柔軟舒適，腳抬起時草又恢復原樣，地面平坦如掌。目連（Maudgalyayana）！遍等世界就是這樣。有一座城名為颰陀鬱沈（Bhadrotpalasama）（晉言：善尊）。城中的人，安穩豐饒，熾盛快樂，東西長三十二俞旬（Yojana），南北寬十二俞旬（Yojana），像這樣，目連（Maudgalyayana）！善尊城的人都居住在其中。那裡的人民繁盛眾多，超過鴦迦（Anga）、摩竭（Magadha）、拘留（Kuru）等國的人數。像這樣，目連（Maudgalyayana）！幻華如來世尊在善尊城中居住，在那裡說法，如獅子吼一般，令三十那術（Niyuta）人證得阿羅漢（Arhat）果；又有三十那術（Niyuta）人證得阿那含（Anagamin）果；又有三十那術（Niyuta）人證得斯陀含（Sakrdagamin）果；又有三十那術（Niyuta）人證得須陀洹（Srotapanna）果；又有三十那術（Niyuta）人發起辟支佛（Pratyekabuddha）的修行；還有多到不可計數的人發起阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi）心；』

【English Translation】 Guide. Thus, Maudgalyayana! The Tathagata is named the Way, possessing divine feet and limitless transformations, which cannot be grasped by all disciples and Pratyekabuddhas.

The Sutra of the Buddha's Discourse on the Divine Feet and Limitless Transformations, Volume 3 Taisho Tripitaka Volume 17, No. 0816, The Sutra of the Buddha's Discourse on the Divine Feet and Limitless Transformations

The Sutra of the Buddha's Discourse on the Divine Feet and Limitless Transformations, Volume 4

Translated by An Faqin, Tripitaka Master of Anxi, Western Jin Dynasty

'Furthermore, Maudgalyayana! In the southeast direction of this three-thousand-great-thousandfold world, at a distance of eighty-four thousand and four world-systems, there is a world named Samantadhvajaprabha (晉言: 遍等), where the Buddha is named Citrakuncottamasatya-Tathagata-Arhat-Samyaksambuddha (晉言: 幻華如來、無所著、等正覺), now teaching the Dharma. The four continents there are exceedingly beautiful, with eighteen streets and lanes in the east, west, north, and south filled with treasures, as soft as heavenly garments. Soft grass grows on the ground, four inches high, and the land there has various colors, all pervasive. When one steps on the ground, the grass is soft and pleasant, and when the foot is lifted, it grows back as before, and the ground is as flat as the palm of the hand. Maudgalyayana! The Samantadhvajaprabha world is like this. There is a city named Bhadrotpalasama (晉言: 善尊). The people in the city are peaceful, prosperous, flourishing, and greatly joyful. It is thirty-two Yojana long from east to west and twelve Yojana wide from north to south. Thus, Maudgalyayana! The people of the city of Bhadrotpalasama all live there together. The population of that country is numerous and flourishing, exceeding the number of people in Anga, Magadha, Kuru, and other countries. Thus, Maudgalyayana! The World-Honored One, the Illusory Flower Tathagata, dwells in the city of Bhadrotpalasama, teaching the Dharma there, roaring like a lion, causing thirty Niyuta people to attain the state of Arhat; and thirty Niyuta people to attain the state of Anagamin; and thirty Niyuta people to attain the state of Sakrdagamin; and thirty Niyuta people to attain the state of Srotapanna; and thirty Niyuta people to aspire to the practice of Pratyekabuddha; and countless more to generate the mind of Anuttara-samyak-sambodhi;'

復異不可計數人皆悉作功德。目連！是彼四天下世界，有樹名末頭三被(晉言：此樹)譬如蜜，其華果實常有不乏，其華果實味譬如百味飲食。彼若男子、母人，欲得一華一果，得以食之安隱飽滿，七日不饑不羸，色貌不減，身體康強輕便有氣力，食是已訖如服甘露，亦無小便、亦不大行、亦無涕唾。彼無田種殖者，無舉賈償債者，其國中皆共食是華果，彼國初不知有貧富，俱等無異。彼世界如來，目連！有九十六億那術百千弟子眾，其菩薩眾復倍于弟子。有園名三曼陀拘沖(晉言：法園)，有雜果。諸弟子眾食飲，常在是園中坐。其弟子眾、菩薩眾皆坐樹下，若欲食時樹自然動，搖華果落，墮皆在缽中。食飲飽訖，樹不動搖，華果不墮，還如本故。如是目連！彼世界所有事物，過倍於是不可計。目連！彼世界如來則我身是！我于彼世界以法而教導。如是目連！名為如來道神足無極之變化也，一切諸弟子、緣一覺所不及知。

「複次目連！於是三千大千剎土西南方，去是四天下世界七萬四天下世界，其世界名比實颰填(晉言：容受)。有八萬國王，一一天下有八萬城，城外有八萬聚落。八萬王所治處八萬城，八萬四千小城。一一處城聚落處城小城拘利百千，皆滿其中，彼諸王皆奉行法，非法之事皆悉除盡。是諸

【現代漢語翻譯】現代漢語譯本：又有無數的人都在那裡行善積德。目連！那個四天下世界裡，有一種樹名叫末頭三被（晉語說：就是『此樹』），像蜜一樣，它的花和果實經常都有，不會缺乏，花和果實的味道就像各種美味的食物。那裡的男子、女子，如果想得到一朵花或一個果實，就可以吃到，而且安穩飽足，七天都不會飢餓或消瘦，容貌不會減損，身體健康強壯，輕便有氣力，吃完后就像服用了甘露一樣，也沒有小便、也沒有大便、也沒有鼻涕唾沫。那裡沒有人耕田種植，沒有人經商還債，他們國家的人都一起吃這種花果，他們國家起初不知道有貧富，大家都平等沒有差別。目連！那個世界的如來，就是我！我在那個世界用佛法教導他們。像這樣，目連！這叫做如來道的神足無極變化，一切弟子和緣覺都無法知曉。

『再有，目連！在這個三千大千世界西南方，距離這個四天下世界七萬個四天下世界的地方，有一個世界名叫比實颰填（晉語說：『容受』）。那裡有八萬個國王，每一個天下有八萬座城，城外有八萬個村落。八萬個國王所治理的地方有八萬座城，還有八萬四千座小城。每一處城、村落、小城裡都有成百上千的拘利，都住滿了人，那些國王都奉行正法，把非法的事情全都清除乾淨。這些'

【English Translation】 English version: Again, countless people all perform meritorious deeds there. Maudgalyayana (目連)! In that four-continent world, there is a tree named Matu-sambinna (末頭三被) (in the Jin language: 'this tree'), like honey. Its flowers and fruits are always available and never lacking. The taste of its flowers and fruits is like a hundred flavors of food. If the men and women there desire a flower or a fruit, they can eat it and be secure and full. For seven days, they will not be hungry or emaciated, their appearance will not diminish, and their bodies will be healthy, strong, light, and energetic. After eating it, it is like taking ambrosia; there is no urination, no defecation, and no mucus or saliva. There, no one cultivates fields, no one engages in trade to repay debts. The people of that country all eat these flowers and fruits together. That country initially does not know poverty or wealth; everyone is equal and without difference. Maudgalyayana (目連)! The Tathagata (如來) of that world is me! In that world, I teach with the Dharma (法). Thus, Maudgalyayana (目連)! This is called the Tathagata's (如來) path of spiritual power, the limitless transformation, which all disciples and Pratyekabuddhas (緣一覺) cannot know.

'Furthermore, Maudgalyayana (目連)! In the southwestern direction of this three-thousand great thousand world, seventy thousand four-continent worlds away from this four-continent world, there is a world named Bhisat-bhadra (比實颰填) (in the Jin language: 'receptive'). There are eighty thousand kings, and in each continent, there are eighty thousand cities, and outside the cities, there are eighty thousand villages. The places governed by the eighty thousand kings have eighty thousand cities, and also eighty-four thousand small cities. In each city, village, and small city, there are hundreds of thousands of kotis (拘利), all filled with people. Those kings all uphold the Dharma (法), and they have completely eliminated all unlawful matters. These'

王各有八萬四千夫人、婇女。爾時婇女端正，世之最上。一一諸王各有五百太子，一一諸王各有萬二千女。是萬二千女皆端正，於世最上。是諸王法無鞭杖亦無兵器，是諸王各各自治在其國。目連！彼容受世界佛號波勿多羅陀那賴比怛薩阿竭、阿羅訶、三耶三佛(晉言：寶放光明如來、無所著、等正覺)，現在說法。彼如來，目連！得阿耨多羅三耶三菩時，于彼四天下踴在虛空中，去地七刃結加趺坐，一加趺坐放大光明。彼時四天下世界皆悉相見，雨于天華，諸音樂器不鼓自鳴，一一樂器出百千音聲，地為六反震動，諸伎樂音譬如梵音聲，不可計百千所作功德所致。轉於法輪，一切諸欲垢皆悉盡，無餘泥洹，持菩薩所知為眾說法。

「彼如來說法，以是四天下世界，八萬諸王及夫人、婇女、諸子、諸女見佛變化已，乃皆發阿耨多羅三耶三菩心。彼國中一切人民男子、女人、男兒、女兒，皆遠塵離垢，諸法法眼生。是諸王及夫人、婇女、諸兒、諸女，從佛求作沙門。是時如來皆悉聽為沙門。為沙門已，在在所處，在所處及城郭，縣邑、聚落，其所至到處，皆步行不乘車馬，臥起飲食常于寺舍，不復田作種殖，皆食自然，天人來下而悉供養。

「是時如來再會說法時，一切諸弟子行者皆得斯陀含，菩薩行者皆

【現代漢語翻譯】現代漢語譯本王各有八萬四千夫人、婇女（后妃）。當時這些婇女容貌端正，是世間最美的。每一位國王各有五百位太子，每一位國王各有一萬二千位女兒。這一萬二千位女兒都容貌端正，在世間也是最美的。這些國王治理國家不用鞭杖，也沒有兵器，每一位國王各自治理自己的國家。目連（佛陀弟子名）！在容受世界，有一尊佛，佛號是波勿多羅陀那賴比怛薩阿竭、阿羅訶、三耶三佛（晉語翻譯為：寶放光明如來、無所著、等正覺），現在正在說法。目連！當這位如來證得阿耨多羅三耶三菩提（無上正等正覺）時，在四天下（指須彌山四方的四大部洲）踴身於虛空中，離地面七刃（古代長度單位）高，結跏趺坐（一種坐禪姿勢），一結跏趺坐就放出大光明。當時四天下世界都互相看見，天空中下起天華，各種音樂器物不用敲打就自己發出聲音，每一種樂器都發出百千種聲音，大地六次震動，各種伎樂的聲音就像梵天的聲音一樣，這是無法計算的百千種所作功德所導致的。如來開始轉法輪（宣講佛法），一切諸欲的污垢都完全消除，達到無餘涅槃（徹底的解脫），以菩薩所知的一切為大眾說法。『這位如來說法時，以這四天下世界，八萬位國王以及他們的夫人、婇女、諸子、諸女，見到佛的變化之後，都發起了阿耨多羅三耶三菩提心（無上正等正覺之心）。這個國家中一切人民，男子、女人、男孩、女孩，都遠離塵垢，生起了諸法法眼（對佛法的正確認識）。這些國王以及夫人、婇女、諸兒、諸女，都向佛請求出家做沙門（出家修道者）。當時如來都允許他們出家做沙門。出家做沙門之後，無論在什麼地方，在他們所處的城郭、縣邑、聚落，他們所到達的地方，都步行而不乘坐車馬，睡覺、起床、飲食都在寺舍，不再從事田地耕作種植，都吃自然生長的食物，天人來到人間供養他們。『當時如來再次集會說法時，一切諸弟子修行者都證得了斯陀含（二果阿羅漢），菩薩修行者都…』

【English Translation】 English version Each king had eighty-four thousand consorts and concubines. At that time, the concubines were beautiful, the most excellent in the world. Each king had five hundred princes, and each king had twelve thousand daughters. These twelve thousand daughters were all beautiful, the most excellent in the world. These kings governed without whips or weapons, each king ruling his own kingdom. Maudgalyayana! In the world of Endurance, there is a Buddha named 波勿多羅陀那賴比怛薩阿竭、阿羅訶、三耶三佛 (Pāvakataradhanālaṃkārabhibhūta Tathāgata, Arhat, Samyaksaṃbuddha) (translated in Jin as: 'The Tathagata of Treasure-Emitting Light, Without Attachment, Perfectly Enlightened'), now teaching the Dharma. Maudgalyayana! When that Tathagata attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), in that four continents (referring to the four major continents around Mount Sumeru), he rose into the sky, seven 'ren' (ancient unit of length) above the ground, sat in full lotus position (a meditative posture), and upon assuming the lotus position, emitted great light. At that time, the worlds of the four continents could all see each other, heavenly flowers rained down, and musical instruments played without being struck, each instrument producing hundreds of thousands of sounds. The earth shook six times, and the sounds of the music were like the voice of Brahma, brought about by immeasurable hundreds of thousands of merits. He turned the Wheel of Dharma (preached the Buddhist teachings), and all defilements of desires were completely extinguished, reaching Nirvāṇa without remainder (complete liberation), teaching the Dharma to the masses with the knowledge of a Bodhisattva. 'When that Tathagata preached the Dharma, in this world of the four continents, eighty thousand kings and their consorts, concubines, princes, and daughters, after seeing the Buddha's transformations, all generated the mind of Anuttarā-samyak-saṃbodhi (the mind of Unsurpassed Perfect Enlightenment). All the people in that country, men, women, boys, and girls, were far from dust and defilement, and the Dharma-eye of all dharmas arose (correct understanding of the Dharma). These kings and their consorts, concubines, sons, and daughters, all requested to become śrāmaṇas (ordained practitioners) from the Buddha. At that time, the Tathagata allowed them all to become śrāmaṇas. After becoming śrāmaṇas, wherever they were, in the cities, towns, villages, wherever they went, they walked and did not ride in carriages or on horses, sleeping, waking, and eating in monasteries, no longer engaging in farming or planting, eating only naturally grown food, and gods came down to offer them sustenance.' 'At that time, when the Tathagata gathered again to preach the Dharma, all the disciples and practitioners attained Sakṛdāgāmin (Second Stage Arhat), and the Bodhisattva practitioners all...'

得歡喜忍。三會說法時，一切人皆得阿那含，菩薩行者皆逮得五通。四會說法時，一切皆得阿羅漢，菩薩行者皆得不起法忍，夫人、婇女、男女皆得不起法忍。爾時夫人、婇女及諸女皆轉女人身悉得男子，不復見女像。時彼如來皆授決為阿耨多羅三耶三菩。

「于目連意云何？乃知彼土寶放光明如來、無所著、等正覺不？」

目連言：「不及。天中天！」

佛言：「則我身是！名為如來道神足無極之變化也。是故目連！一切弟子、緣一覺所不能及知也。

「複次目連！於是三千大千剎土西北方，去是五萬五千四天下世界，其世界名揵沓提(晉言：香氣)，世界純以污勒迦挲羅栴檀，其栴檀大如一錢者，價當是世。彼世界有樹三曼陀揵陀(晉言：其香普熏)。彼世界一一樹其香四百里，其土皆生蓮華大如車輪，一華者有不可計百千葉、無央數色，其華柔軟如天綩綖。華生高二丈華，其香遍四天下，香甚香。彼世界四天下栴檀為交露，經行處亦皆栴檀，波曇華來在兩邊。彼世界無城郭、縣邑、聚落，但有交露帳覆蓋其上。其世界人民食飲，譬如第五尼曼羅天上。複次彼放香普熏世界，佛號揵陀勿賴比(晉言：香氣放光明)如來、無所著、等正覺，現在說法。彼如來世界純是菩薩行，無有弟子、緣

【現代漢語翻譯】現代漢語譯本：獲得歡喜忍。第三次說法時，所有人都證得阿那含（Anagamin，不還果），菩薩行者都獲得五神通。第四次說法時，所有人都證得阿羅漢（Arhat，無學果），菩薩行者都獲得不起法忍，夫人、婇女、男女都獲得不起法忍。當時夫人、婇女以及所有女子都轉為男子之身，不再有女人的形象。當時那位如來都為他們授記，將來證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

『目連（Maudgalyayana）啊，你認為如何？知道那個國土的寶放光明如來（Ratnavabhāsa-prabhāsa Tathāgata）、無所著（Arhat）、等正覺（Samyak-sambuddha）嗎？』

目連說：『不及，世尊！』

佛說：『那就是我的化身！名為如來道神足無極之變化。因此，目連啊！一切弟子、緣覺（Pratyekabuddha）都無法企及和知曉。』

『再次，目連！從這個三千大千世界（Tri-sahasra-maha-sahasra-lokadhatu）的西北方，經過五萬五千四天下世界（Caturdvipa-loka-dhatu），有一個世界名叫揵沓提（Gandhatati，香氣），那個世界完全由污勒迦挲羅栴檀（Ulukasara-candana）構成，那種栴檀大如一枚錢幣，價值相當於這個世界。那個世界有樹名叫三曼陀揵陀（Samantagandha，其香普熏）。那個世界每一棵樹的香氣都能散發四百里，那裡的土地都生長著蓮花，大如車輪，一朵花有不可計數的百千花瓣、無數的顏色，那些花柔軟如天綩綖。花朵生長高達二丈，花香遍佈四天下，非常香。那個世界的四天下，栴檀作為交露，行走的地方也都是栴檀，波曇華（Padma）生長在兩邊。那個世界沒有城郭、縣邑、聚落，只有交露帳覆蓋在上面。那個世界的人民的飲食，就像第五尼曼羅天（Nirmāṇaratideva）一樣。再次，那個放香普熏世界，佛號揵陀勿賴比（Gandhavimalaprabhasa，香氣放光明）如來、無所著、等正覺，現在正在說法。那位如來的世界純粹是菩薩行，沒有弟子、緣覺。

【English Translation】 English version: He obtained the 'joyful acceptance' (harṣa-kṣānti). During the third assembly when the Dharma was preached, everyone attained Anagamin (non-returner), and the Bodhisattva practitioners all attained the five supernormal powers (pañcābhijñā). During the fourth assembly when the Dharma was preached, everyone attained Arhat (worthy one), and the Bodhisattva practitioners all attained the 'non-arising Dharma-acceptance' (anutpattika-dharma-kṣānti). The ladies, consorts, men, and women all attained the 'non-arising Dharma-acceptance'. At that time, the ladies, consorts, and all the women transformed their female bodies and all obtained male bodies, no longer seeing the female form. At that time, those Tathagatas all bestowed predictions upon them, that they would attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

'What do you think, Maudgalyayana? Do you know the Tathagata Ratnavabhāsa-prabhāsa (Jewel-radiance-light Tathagata), Arhat, Samyak-sambuddha (perfectly enlightened one) of that land?'

Maudgalyayana said, 'Not as much, World Honored One!'

The Buddha said, 'That is my manifested body! It is called the Tathagata's divine power of the path, the limitless transformation. Therefore, Maudgalyayana! All disciples and Pratyekabuddhas (solitary Buddhas) cannot reach or know it.'

'Furthermore, Maudgalyayana! To the northwest of this Tri-sahasra-maha-sahasra-lokadhatu (three-thousand-great-thousand world system), going beyond fifty-five thousand four-continent world systems (Caturdvipa-loka-dhatu), there is a world called Gandhatati (Fragrant). That world is purely made of Ulukasara-candana (Ulukasara sandalwood). That sandalwood, as large as a coin, is worth as much as this world. That world has trees called Samantagandha (Universally Fragrant). Each tree in that world has a fragrance that spreads four hundred li (Chinese miles), and the land there grows lotuses as large as chariot wheels. One lotus has countless hundreds of thousands of petals, with innumerable colors, and the flowers are as soft as heavenly silk. The flowers grow two zhang (Chinese feet) high, and their fragrance pervades the four continents, being very fragrant. In that world's four continents, sandalwood serves as dew, and the paths are also made of sandalwood, with Padma (lotus) flowers growing on both sides. That world has no city walls, counties, or villages, but only dew-covered tents covering it. The food and drink of the people in that world are like those of the fifth Nirmāṇaratideva (heaven of delight in transformation). Furthermore, in that Fragrant Universally Perfumed World, the Buddha is called Gandhavimalaprabhasa (Fragrance-pure-light Tathagata), Arhat, Samyak-sambuddha, and is currently preaching the Dharma. That Tathagata's world is purely the practice of Bodhisattvas, without disciples or Pratyekabuddhas.'

一覺行者，其彼世界四天下悉遍滿皆得神足，其菩薩皆得不可思議忍。彼菩薩輩中，有菩薩名薩和曇無惟屈羅游(晉言：一切法無極積聚)，得不可思議愿事，已得三忍，神通為達，其所報答皆悉過上，供養甚多不可計諸佛。

「複次目連！彼一切法無極積聚菩薩自念：『今欲問佛，儻肯說者而欲問之。』作是念已便從坐起，放身一一毛之光明照四百里，放身光明遍境界，若干百千種華無央數色色甚鮮好，是華在於虛空去地七刃，心念欲持是供養。應時虛空中聞柔軟音樂之聲，譬如天樂，是音樂聲皆出八種法印之聲，一一法印之聲，出八萬四千拘利經卷，出七萬二千偈。是時菩薩，便踴在虛空中結加趺坐，會九十六拘利那術百千人，皆住阿惟越致地，皆得無所從生法忍，當爲阿耨多羅三耶三菩。如是像色貌菩薩，目連！滿彼世界。一切人無有盲者，亦無啞者；亦無跛者亦無聾者、無貧者、無醜惡者。彼一切人民皆是菩薩，有三十二大人相，其世界無有他余異雜行，彼國中亦無飲食者，但以禪歡喜為飲食。其國中無有羌、虜、夷、狄雜類之人；亦無三惡道；亦無邊地；亦不于彼間沒而致他方國土生，若有沒滅者便逮得如來。」

佛言：「如是目連！彼世界如來則我身是！我于彼土以法而教導，是名道神足無

【現代漢語翻譯】現代漢語譯本一位覺悟的修行者，在那樣的世界裡，四大部洲都遍滿了神通，那裡的菩薩都獲得了不可思議的忍辱。在那些菩薩之中，有一位菩薩名叫薩和曇無惟屈羅游(Sava-dharmānantavikrīḍita)（晉語：一切法無極積聚），獲得了不可思議的願力，已經獲得了三種忍，神通已經通達，他所報答的一切都超過了以往，供養了非常多不可計數的佛。

『再者，目連(Maudgalyāyana)！那位一切法無極積聚菩薩(Sava-dharmānantavikrīḍita)自己想：『現在想問佛，如果佛肯說，就想問他。』這樣想了之後，便從座位上站起來，從自身每一個毛孔放出光明，照亮四百里，從自身放出的光明遍佈整個境界，無數百千種鮮艷美好的花朵，這些花在虛空中距離地面七刃高的地方，心裡想著要用這些花來供養。當時虛空中聽到柔和的音樂聲，就像天上的音樂一樣，這音樂聲都發出八種法印的聲音，每一種法印的聲音，都發出八萬四千拘利(koṭi)經卷，發出七萬二千偈。這時菩薩，便跳躍到虛空中結跏趺坐，聚集了九十六拘利(koṭi)那術(nayuta)百千人，都住在阿惟越致(avaivartika)的地位，都獲得了無所從生法忍，將要成就阿耨多羅三藐三菩提(anuttarā-samyak-saṃbodhi)。像這樣相貌莊嚴的菩薩，目連(Maudgalyāyana)！遍滿了那個世界。所有的人都沒有瞎子，也沒有啞巴；也沒有跛子，也沒有聾子、沒有窮人、沒有醜陋的人。那裡所有的人民都是菩薩，具有三十二大丈夫相，那個世界沒有其他不同的雜行，那個國家中也沒有飲食，只是以禪定的歡喜為飲食。那個國家中沒有羌、虜、夷、狄等雜類的人；也沒有三惡道；也沒有邊地；也不會在那裡死亡而到其他國土出生，如果有人死亡，便能證得如來。』

佛說：『是的，目連(Maudgalyāyana)！那個世界的如來就是我的化身！我在那個國土用佛法來教導，這叫做道神足無。

【English Translation】 English version A certain awakened practitioner, in that world, all four continents are filled with spiritual powers, and the Bodhisattvas there all attain inconceivable endurance. Among those Bodhisattvas, there is a Bodhisattva named Sava-dharmānantavikrīḍita (Sava-dharmānantavikrīḍita) (translated in Jin as: 'Infinite Accumulation of All Dharmas'), who has attained inconceivable vows, has already attained the three kinds of endurance, and whose spiritual powers have been fully realized. All that he repays surpasses the past, and he makes offerings to a vast number of Buddhas beyond measure.

『Furthermore, Maudgalyāyana (Maudgalyāyana)! That Bodhisattva, Infinite Accumulation of All Dharmas (Sava-dharmānantavikrīḍita), thought to himself: 『Now I wish to ask the Buddha, if he is willing to speak, then I will ask him.』 Having thought this, he arose from his seat, and from each pore of his body emitted light, illuminating four hundred li. The light emitted from his body pervaded the entire realm, with countless hundreds of thousands of kinds of beautiful and fresh flowers. These flowers were in the sky, seven blades above the ground, and he thought in his heart to use these flowers as offerings. At that time, a soft musical sound was heard in the sky, like heavenly music. This musical sound emitted the sounds of the eight Dharma seals, and each sound of the Dharma seals emitted eighty-four thousand koṭis (koṭi) of scriptures, and seventy-two thousand verses. At this time, the Bodhisattva leaped into the sky and sat in the lotus position, gathering ninety-six koṭis (koṭi) of nayutas (nayuta) of hundreds of thousands of people, all dwelling in the stage of avaivartika (avaivartika), all having attained the Dharma-endurance of non-origination, and about to attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Such a Bodhisattva with a dignified appearance, Maudgalyāyana (Maudgalyāyana)! Fills that world. All the people there are without the blind, nor are there the mute; nor are there the lame, nor are there the deaf, no poor, no ugly. All the people there are Bodhisattvas, possessing the thirty-two major marks of a great man, and that world has no other different mixed practices. In that country, there is no food or drink, but only the joy of dhyana (meditation) as food. In that country, there are no people of mixed races such as Qiang, Lu, Yi, and Di; nor are there the three evil paths; nor are there borderlands; nor do they die there and are born in other lands. If someone dies, they will attain the Tathagata.』

The Buddha said: 『Yes, Maudgalyāyana (Maudgalyāyana)! The Tathagata of that world is my manifestation! I teach with the Dharma in that land, and this is called the spiritual power of the path without.』

極之變化也，一切弟子、緣一覺所不能及知。

「複次目連！於是三千大千剎土東北，去是四萬二千四天下世界，其世界名榆末陀那(晉言：應時)。彼世界人民淫慾甚多，貪淫、瞋恚、愚癡、慳貪、鬧憒強額，諸根習邪，無信、嫉妒、犯惡、多疑、弊惡、急性、懶惰、懈怠，喜忘憨無所畏，有吾我人壽命，無黠智，譬如野禽畜獸不知慚羞，無有禮節心意癡狂。彼世界醜惡面目無色無所省錄，其處土地但有污泥及諸不凈，生活勤苦衣食不充，喜斗更相罵詈。六月一雨，一歲再雨，五穀不豐。惡行所致，其世界地堅如鐵石𡻬岳不平，譬如蒺藜蹈傷人腳，毒惡止上及地但生荊棘。彼世界所出水，人民飲之，濁惡咸苦臭穢不凈，衣被皆用草芻，貧窮困厄更相看視轉相作使。彼世界國王急性常喜瞋恚，其中人民役使作務甚大，勤苦治生田作，谷粟、錢財王皆𡙸取，鞭杖暴瘧無不被殃。如是目連！其國界中現世受殃甚劇乃爾！如是比類彼復倍過此。其世界中人命盡，皆墮地獄、餓鬼、畜生三惡道中。

「複次目連！彼四天下世界，如來名振波迦論真陀摩那迦樓(晉言：傷悲憐念)如來、無所著、等正覺，而為說法。彼佛如來，目連！現十八大變化而為說法，七百歲說法竟，七百歲無有一人解法者。是時世尊亦不厭惓

【現代漢語翻譯】現代漢語譯本這種變化的極致，是一切弟子（聲聞）、緣一覺（緣覺）所無法理解和知曉的。

『再者，目連！在三千大千世界東北方，距離此地四萬二千四天下世界之外，有一個世界名叫榆末陀那（漢譯：應時）。那個世界的人民淫慾非常強烈，貪戀淫慾、充滿瞋恚、愚癡、慳吝貪婪、喧鬧昏亂且剛愎自用，各種感官習慣於邪惡，沒有信仰、嫉妒、作惡多端、疑心重重、卑鄙邪惡、性情急躁、懶惰、懈怠，喜歡遺忘且愚昧無知毫無畏懼，執著于『我』、『人』、『壽命』等概念，沒有智慧，就像野禽畜獸一樣不知羞恥，沒有禮節，心意癡狂。那個世界的人民面容醜陋，沒有光彩，毫無自省能力，那裡的土地只有污泥和各種不潔之物，生活困苦，衣食不足，喜歡爭鬥，互相謾罵。六個月才下一次雨，一年只下兩次雨，五穀不豐收。這是惡行所導致的，那個世界的土地堅硬如鐵石，山嶽不平坦，就像蒺藜一樣會刺傷人的腳，有毒的惡物遍佈地面，只生長荊棘。那個世界的水，人民飲用后，渾濁惡劣、又鹹又苦、臭穢不潔，衣服被褥都用草料製成，貧窮困厄，互相看視，轉而互相役使。那個世界的國王性情急躁，常常喜歡瞋恚，那裡的人民被役使從事繁重的勞作，辛勤地耕作田地，所產的穀物、錢財都被國王掠奪，遭受鞭打和暴虐，沒有誰能倖免于災殃。像這樣，目連！那個國界中現世所受的災殃非常嚴重，就是這樣！像這樣的情況，比這裡還要嚴重一倍以上。那個世界的人命終結后，都會墮入地獄、餓鬼、畜生三惡道中。

『再者，目連！在那個四天下世界，如來佛名叫振波迦論真陀摩那迦樓（漢譯：傷悲憐念）如來、無所著、等正覺，為他們說法。目連！那位佛如來顯現十八種大變化來為他們說法，說了七百年法，七百年中沒有一個人理解佛法。這時，世尊也不感到厭倦。』

【English Translation】 English version The ultimate of such changes is beyond the comprehension and knowledge of all disciples (Śrāvakas) and Pratyeka Buddhas.

『Furthermore, Maudgalyāyana! To the northeast of this three-thousand-great-thousandfold world, beyond forty-two thousand and four world-systems, there is a world called Elamūga-dhāna (translated into Chinese as: Appropriate Time). The people of that world have extremely strong lust, are greedy for sensual pleasures, full of anger, ignorant, miserly and avaricious, noisy and confused, and stubborn. Their various senses are accustomed to evil, they have no faith, are jealous, commit many evil deeds, are full of doubts, are base and wicked, have quick tempers, are lazy, and indolent. They like to forget and are ignorant and fearless, clinging to concepts of 『self,』『person,』 and 『lifespan,』 lacking wisdom, like wild birds and beasts, they do not know shame, have no etiquette, and their minds are foolish and deranged. The people of that world have ugly faces, no radiance, and no ability to self-reflect. The land there is only mud and various impure things, their lives are difficult, and their clothing and food are insufficient. They like to fight and curse each other. It rains only once every six months, and only twice a year, and the five grains are not abundant. This is caused by evil deeds. The land of that world is as hard as iron and stone, the mountains are uneven, like caltrops that wound people's feet. Poisonous and evil things cover the ground, and only thorns grow. The water of that world, when drunk by the people, is turbid, foul, salty, bitter, stinking, and impure. Their clothes and bedding are made of straw, they are poor and distressed, looking at each other and turning to enslave each other. The king of that world is quick-tempered and often likes to be angry. The people there are enslaved to heavy labor, diligently cultivating the fields, and the grain and wealth they produce are all plundered by the king, and they are subjected to whipping and violence, and no one can escape calamity. Like this, Maudgalyāyana! The calamities suffered in the present life in that kingdom are extremely severe, just like that! Situations like this are more than twice as severe as here. When the people of that world die, they all fall into the three evil paths of hell, hungry ghosts, and animals.』

『Furthermore, Maudgalyāyana! In that four-continent world, the Tathāgata is named Śoka-vinodana-cintā-maṇi-karuṇa (translated into Chinese as: Sorrowful Compassionate Thought) Tathāgata, Arhat, Samyak-saṃbuddha, and preaches the Dharma to them. That Buddha Tathāgata, Maudgalyāyana! Manifests eighteen great transformations to preach the Dharma to them, and preaches the Dharma for seven hundred years, and in those seven hundred years, not a single person understands the Dharma. At this time, the World-Honored One does not feel weary.』

，說法如故，常持大悲而為解說。如是目連！彼佛世尊若至聚落、郡國、縣邑，若散居恒游，行無一處，所到其國人民罵詈，輕易挽滅唾言持怒作等，其世尊悉忍誘恤養護，欲使度脫得至泥洹。目連！是時如來於爾所歲中說法常養護之，說法時有八萬四千那術人皆得阿羅漢；復八萬四千那術人得阿那含；復八萬四千那術人得斯陀含；復八萬四千那術人得須陀洹。諸大眾一日之中皆除鬚髮，作沙門悉受大戒，是時學者不學者，於三月中前所諸惡，從佛受誨皆得離之，一時俱般泥洹。彼佛恒常在，復養護緣一覺及菩薩行者，其所作罪惡故而生彼國，彼受苦痛乃爾！一時皆得畢離。」

於是目連復白佛言：「惟，世尊！是輩菩薩作何等罪，生於彼國土？」

佛告目連：「菩薩有四事法往生彼國。何等為四？一者、倚菩薩名而求供養，不學菩薩事。二者、目連！于菩薩事不能行而懈怠，雖見亦復不能持。三者、目連！菩薩見余菩薩得供養，便妒嫉之言：『何以供養？』是斷截他人功德而輕易之。四者、目連！菩薩不能護身、口、意，以是故得是。用是事，目連！得生彼國。」

佛言：「目連！彼佛則我身是！我于彼國以法教導人，名為如來權道神足無極之變化也，弟子、緣一覺所不能及知。其如是。目連！

【現代漢語翻譯】現代漢語譯本：說法和以前一樣，（佛）常常懷著大慈悲心為他們解說。像這樣，目連！那位佛世尊如果去到聚落、郡國、縣邑，或者分散居住的地方，沒有一個地方，他所到的那個國家的人民不辱罵、輕視、毀滅、唾棄，帶著憤怒等等。那位世尊都忍受、誘導、憐憫、保護，想要使他們解脫，到達涅槃（Nirvana，佛教修行的最終目標）。目連！那時如來在那幾年中說法，常常憐憫保護他們。說法時有八萬四千那術人（Nasut people，數量單位，表示極多）都證得阿羅漢（Arhat，佛教修行的一種果位）；又有八萬四千那術人證得阿那含（Anagamin，佛教修行的一種果位）；又有八萬四千那術人證得斯陀含（Sakrdagamin，佛教修行的一種果位）；又有八萬四千那術人證得須陀洹（Srotapanna，佛教修行的一種果位）。這些大眾在一天之中都剃除鬚髮，成為沙門（Sramana，出家修行者），全部受持大戒。那時，無論是學習者還是未學習者，在三個月內，以前所造的各種惡業，都因為接受佛的教誨而得以脫離，一時都進入般涅槃（Parinirvana，佛教用語，指佛或阿羅漢的去世）。那位佛恒常在那裡，又憐憫保護緣覺（Pratyekabuddha，佛教修行的一種果位）以及菩薩（Bodhisattva，立志成佛的修行者）行者。他們因為所造的罪惡而生到那個國家，他們所受的苦痛就是這樣！一時都能夠完全脫離。」於是，目連又稟告佛說：『世尊！這些菩薩造了什麼樣的罪，會生到那個國土呢？』佛告訴目連：『菩薩有四種行為會導致往生到那個國家。是哪四種呢？第一，倚仗菩薩的名義而求取供養，卻不學習菩薩應該做的事情。第二，目連！對於菩薩應該做的事情不能實行而懈怠，即使看見了也不能堅持。第三，目連！菩薩看見其他菩薩得到供養，就嫉妒他們，說：『憑什麼供養他們？』這是斷絕他人功德並且輕視他們。第四，目連！菩薩不能守護自己的身、口、意，因此才會得到這樣的果報。因為這些事情，目連！才會生到那個國家。』佛說：『目連！那位佛就是我的化身！我在那個國家用佛法教導人們，名為如來（Tathagata，佛的稱號之一）的權巧方便、神通力量以及無極的變化，是弟子、緣覺所不能及、不能知道的。就是這樣，目連！』

【English Translation】 English version: The teaching was the same as before, and (the Buddha) always explained it with great compassion. Like this, Maudgalyayana! If that Buddha-World Honored One went to settlements, prefectures, counties, or scattered dwellings, there was no place where the people of that country did not scold, despise, destroy, spit on, and hold anger, etc. That World Honored One endured, induced, pitied, and protected them all, wanting to liberate them and lead them to Nirvana (Nirvana, the ultimate goal of Buddhist practice). Maudgalyayana! At that time, the Tathagata (Tathagata, another name for Buddha) taught the Dharma (Dharma, Buddhist teachings) for those years, always pitying and protecting them. During the Dharma teaching, eighty-four thousand Nasut people (Nasut people, a unit of quantity, indicating a very large number) all attained Arhatship (Arhat, a state of Buddhist practice); another eighty-four thousand Nasut people attained Anagami (Anagamin, a state of Buddhist practice); another eighty-four thousand Nasut people attained Sakrdagamin (Sakrdagamin, a state of Buddhist practice); another eighty-four thousand Nasut people attained Srotapanna (Srotapanna, a state of Buddhist practice). These great assemblies all shaved their heads and beards in one day, became Sramanas (Sramana, monastic practitioners), and all received the great precepts. At that time, whether they were learners or non-learners, within three months, all the evil deeds they had committed before were removed because they received the Buddha's teachings, and they all entered Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat) at the same time. That Buddha is always there, and also pities and protects Pratyekabuddhas (Pratyekabuddha, a state of Buddhist practice) and Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) practitioners. They are born in that country because of the evil deeds they have committed, and the suffering they endure is like this! They are all able to completely escape at once.' Then, Maudgalyayana said to the Buddha again: 'World Honored One! What kind of sins did these Bodhisattvas commit to be born in that land?' The Buddha told Maudgalyayana: 'There are four things that cause Bodhisattvas to be reborn in that country. What are the four? First, relying on the name of a Bodhisattva to seek offerings, but not learning the things that a Bodhisattva should do. Second, Maudgalyayana! Being unable to practice the things that a Bodhisattva should do and being lazy, even if they see it, they cannot persevere. Third, Maudgalyayana! When Bodhisattvas see other Bodhisattvas receiving offerings, they become jealous of them and say: 'Why are they being offered to?' This is cutting off the merits of others and despising them. Fourth, Maudgalyayana! Bodhisattvas cannot protect their body, speech, and mind, and that is why they receive this retribution. Because of these things, Maudgalyayana! They are born in that country.' The Buddha said: 'Maudgalyayana! That Buddha is my incarnation! I teach people with the Dharma in that country, and it is called the Tathagata's skillful means, supernatural powers, and limitless transformations, which disciples and Pratyekabuddhas cannot reach or know. That is how it is, Maudgalyayana!'

如來於是三千大千世界作佛事如是。目連！如汝輩不盡悉現。所以者何？弟子不能及持，以是故不能悉現。

「複次目連！於是三千大千世界百拘利四天下世界，彼如來隨一切意而為說法。複次有四天下世界，如梵天形像被服而為說法，彼世界如來不出家除鬚髮。複次有如釋提桓因形體被服而為說法；或如日天王形體被服而為說法；或復如遮迦越王形體被服而為說法。如是比，目連！於是三千大千世界中，如一切人之所愿而為說法，如是比無央數。復有異無央數，不可計數佛剎土，所為一切弟子、緣一覺所不能及知。譬如目連！月宮殿、日宮殿，日月天各坐其殿，亦復不出亦復不入，坐照見天下。如是目連！佛世尊亦不從是起，亦不到彼坐，悉見不可計佛剎悉皆示現，隨一切人上中下之所愿，皆養護之而為說法。」

是賢者大目揵連白佛言：「何所審是佛世尊者？若忉利天、若閻浮利、若天宮、若三千世界？此彼四天下世界，復異世界說法，乃爾所世界，何所審是佛者？我曹當云何知無極大嚫之議、大界之服？云何得知？目連所問如是。世尊！」

佛告大目揵連言：「如汝所問，能受持不？今為汝說之。目連！譬如幻師化作人，若男子若女人，何所審是男女者？」

目連白佛言：「無有審是

【現代漢語翻譯】現代漢語譯本：如來在三千大千世界中就是這樣行佛事的。目連（Maudgalyayana）！像你們這樣的弟子不能完全顯現出來。這是什麼原因呢？因為弟子們的能力不足以領受和保持，所以不能完全顯現。

『再者，目連！在這三千大千世界中的百拘利（一百億）個四天下世界裡，如來隨順一切眾生的意願而為他們說法。還有一些四天下世界，如來以梵天（Brahma）的形象和服飾為他們說法，那些世界的如來不出家，不剃除鬚髮。還有的如來以釋提桓因（Śakra Devānām Indra，帝釋天）的形體和服飾為他們說法；或者以日天王（Sūrya）的形體和服飾為他們說法；或者以遮迦越王（cakravartin，轉輪聖王）的形體和服飾為他們說法。像這樣，目連！在這三千大千世界中，如來隨順一切人的願望而為他們說法，像這樣無央數（無數）。還有另外的無央數，不可計數的佛剎土，如來所做的一切，弟子和緣一覺（Pratyekabuddha，辟支佛）都不能完全知曉。譬如目連！月宮殿、日宮殿，日月天（Candra, Sūrya）各自坐在自己的宮殿里，既不出來也不進去，就坐在那裡照見天下。像這樣，目連！佛世尊也不從這裡起身，也不到那裡去坐，就能看到不可計數的佛剎，全部都示現出來，隨順一切人上、中、下等的願望，都養護他們而為他們說法。』

賢者大目犍連（Mahāmaudgalyāyana）對佛說：『哪裡才是佛世尊真實所在呢？是忉利天（Trāyastriṃśa）、是閻浮利（Jambudvīpa）、是天宮、還是三千世界？這些其他的四天下世界，還有其他世界說法，有那麼多的世界，哪裡才是佛真實所在呢？我們應當如何得知無極大嚫（無上的供養）的意義、大界（偉大的境界）的服飾？如何才能得知？目連所問就是這些。世尊！』

佛告訴大目犍連說：『像你所問的，你能接受和保持嗎？現在我為你解說。目連！譬如幻術師變化出人，無論是男子還是女人，哪裡才是真實的男女呢？』

目連對佛說：『沒有真實的。』

【English Translation】 English version: Thus, the Tathagata performs the deeds of a Buddha in the three thousand great thousand worlds. Maudgalyayana! Disciples like you cannot fully manifest all of this. Why is that? Because the disciples' capacity is insufficient to receive and maintain it, therefore it cannot be fully manifested.

'Furthermore, Maudgalyayana! In the hundreds of kotis (hundreds of millions) of four-continent worlds within these three thousand great thousand worlds, the Tathagata teaches according to the wishes of all beings. Moreover, in some four-continent worlds, the Tathagata teaches in the form and attire of Brahma. In those worlds, the Tathagata does not leave home, nor does he shave his beard and hair. In other worlds, the Tathagata teaches in the form and attire of Śakra Devānām Indra (Lord Indra); or in the form and attire of Sūrya (the Sun God); or in the form and attire of a cakravartin (Wheel-Turning King). Like this, Maudgalyayana! In these three thousand great thousand worlds, the Tathagata teaches according to the wishes of all people, in such countless ways. And there are other countless, immeasurable Buddha-lands, where everything the Tathagata does cannot be fully known by disciples or Pratyekabuddhas (Solitary Buddhas). For example, Maudgalyayana! The lunar palace and the solar palace, Candra (the Moon God) and Sūrya (the Sun God) each sit in their respective palaces, neither coming out nor going in, yet they sit there and illuminate the world. Likewise, Maudgalyayana! The Buddha-World Honored One does not rise from here, nor does he go there to sit, yet he sees immeasurable Buddha-lands, all of which are manifested, according to the wishes of all people, whether superior, middling, or inferior, nurturing them all and teaching them the Dharma.'

The worthy Mahāmaudgalyāyana said to the Buddha: 'Where is the true abode of the Buddha-World Honored One? Is it in Trāyastriṃśa Heaven, Jambudvīpa, the heavenly palaces, or the three thousand worlds? These other four-continent worlds, and the teachings in other worlds, with so many worlds, where is the true abode of the Buddha? How should we know the meaning of immeasurable dāna (supreme offering), the attire of the great realm (great state)? How can we know? These are the questions of Maudgalyayana. World Honored One!'

The Buddha told Mahāmaudgalyāyana: 'As you have asked, can you receive and maintain it? Now I will explain it to you. Maudgalyayana! For example, a magician conjures up people, whether male or female, where is the true male or female?'

Maudgalyayana said to the Buddha: 'There is no true one.'

者。何以故？是幻咒術力之所成，於是無有持。」

佛語目連：「是幻誰之所化？是幻能所作耶？」

目連白佛言：「可作。世尊！」

佛語目連：「如是一切諸法如幻化而無持，在所作為。如是目連！幻師所化術力所成化幻，多有所作為，是幻皆等無有持。如是目連！如來以智慧，一切諸剎而等示現，如是皆悉無持，為一切所作而常等，如是為佛事，以是故為大無極達嚫。如是等所為之大報，如，目連！諸佛世尊皆一等無若干。如是比，目連！諸法常等住；如諸法等住，成道亦爾！法界而無持亦不若干。目連！汝熟思惟，如來於廣遠諦尋跡求佛，能化作恒邊沙如來三十二相一等無異，亦能令說法六十眾事所說同聲，是諸如來悉皆知一切人心之所行；是諸如來皆悉知一切人當得解脫者，如解脫印印六情根而為說法，令稍稍得滿智；是諸如來為一切現說法，以一切聞之皆奉行，等知諸苦皆盡；是諸如來有三事變化說法為四面等說法；是諸如來悉現諸佛事。于目連意云何？乃爾所諸佛何所審是最持者？如來幻幻，如來何者為持？」

目連白佛言：「於是中如來無有能得知持者。何以故？如怛薩。如怛薩所作而無增減，于怛薩無若干作，若色、若像、若報答、若慧、若神足、若說法、若脫一切人。

【現代漢語翻譯】現代漢語譯本：『這是什麼緣故呢？』因為這是幻術咒語的力量所造成的，因此沒有真實的主持者。

佛告訴目連：『這個幻象是誰變化出來的？這個幻象能夠自己產生作用嗎？』

目連回答佛說：『可以產生作用的，世尊！』

佛告訴目連：『像這樣，一切諸法都如幻化一般沒有真實的主持者，卻能有所作為。就像這樣，目連！幻術師所變化的幻象，由幻術的力量所成就，能夠產生許多作用，但這些幻象都是一樣的，沒有真實的主持者。就像這樣，目連！如來以智慧，將一切諸佛剎土都平等地示現出來，這些示現也都沒有真實的主持者，卻能為一切眾生有所作為而且恒常平等，這就是佛的事業，因此被稱為大無極的供養。像這樣所作的大報，就像，目連！諸佛世尊都是一樣的，沒有差別。就像這樣比喻，目連！諸法恒常平等地存在；就像諸法平等地存在，成道也是如此！法界沒有真實的主持者，也沒有差別。目連！你仔細地思考，如來在廣闊深遠的地方尋找佛的軌跡，能夠變化出恒河沙數般的如來，三十二相完全一樣沒有差異，也能讓他們說法，六十種音聲所說的內容都相同，這些如來都知道一切人心中的想法；這些如來都知道一切人應當得到解脫，就像用解脫的印記印在六根上而為他們說法，讓他們漸漸地得到圓滿的智慧；這些如來為一切眾生示現說法，一切聽到的人都奉行，平等地知道一切痛苦都已滅盡；這些如來有三種變化，說法時向四面八方平等地說法；這些如來都示現諸佛的事業。在目連你看來怎麼樣？這麼多的佛，哪個才是最真實的主持者呢？如來幻化如來，哪個如來是真實的主持者呢？』

目連回答佛說：『在這些如來中，沒有能夠得知誰是主持者的。這是什麼緣故呢？就像怛薩（Tathata，如如）。就像怛薩所作的，沒有增加也沒有減少，在怛薩中沒有不同的作用，無論是色、無論是像、無論是報答、無論是智慧、無論是神足、無論是說法、無論是使一切人解脫。』

【English Translation】 English version: 'What is the reason for this?' Because it is formed by the power of illusionary spells, therefore there is no real holder.

The Buddha said to Maudgalyayana (Maudgalyayana): 'Who conjured this illusion? Can this illusion produce effects by itself?'

Maudgalyayana replied to the Buddha: 'It can produce effects, World Honored One!'

The Buddha said to Maudgalyayana: 'Like this, all dharmas (dharmas) are like illusions, without a real holder, yet they can produce effects. Just like this, Maudgalyayana! The illusions conjured by illusionists, achieved by the power of illusionary spells, can produce many effects, but these illusions are all the same, without a real holder. Just like this, Maudgalyayana! The Tathagata (Tathagata), with wisdom, equally manifests all Buddha-lands (Buddha-lands), and these manifestations also have no real holder, yet they can act for all beings and are always equal. This is the work of the Buddha, therefore it is called the great limitless offering. The great reward produced by such actions is like, Maudgalyayana! All Buddhas, World Honored Ones, are the same, without difference. Just like this analogy, Maudgalyayana! All dharmas constantly exist equally; just as all dharmas exist equally, so is the attainment of enlightenment! The Dharma-realm (Dharma-realm) has no real holder and is not different. Maudgalyayana! You should carefully consider that the Tathagata, in the vast and distant places, seeks the traces of the Buddha, and can transform into as many Tathagatas as there are sands in the Ganges River, with the thirty-two marks (thirty-two marks) being completely the same without difference. He can also make them preach the Dharma, with the sixty kinds of sounds (sixty kinds of sounds) speaking the same content. These Tathagatas all know the thoughts in the minds of all people; these Tathagatas all know who should attain liberation, just like imprinting the six senses (six senses) with the seal of liberation and preaching the Dharma to them, gradually allowing them to attain complete wisdom; these Tathagatas manifest and preach the Dharma for all beings, and all who hear it practice it, equally knowing that all suffering has ended; these Tathagatas have three kinds of transformations, preaching the Dharma equally in all four directions; these Tathagatas all manifest the deeds of the Buddhas. What do you think, Maudgalyayana? Among so many Buddhas, which one is the most real holder? The Tathagata transforms the Tathagata, which Tathagata is the real holder?'

Maudgalyayana replied to the Buddha: 'Among these Tathagatas, there is no one who can know who the holder is. What is the reason for this? It is like Tathata (Tathata). Just like what Tathata does, there is no increase or decrease, and in Tathata there are no different actions, whether it is form, whether it is image, whether it is reward, whether it is wisdom, whether it is supernatural powers, whether it is preaching the Dharma, whether it is liberating all people.'

如是如來！於是眾事不能若干說。如是目連！所作如是！作如是見，如化幻分諸法亦爾！是故諸法無有持無若干。」

「如此，目連！化幻分，知諸法亦爾！凡人於此不能作若干，乃況諸佛世尊！何以故？目連！一切諸法習於空故，念厭，不用欲不欲、若有若無，即住其中，能所作如所得，於法界亦不起亦不滅。目連！如法界，如來皆見、皆知、皆覺。如是目連！如令閻浮利地人滿其中，如來示現，示現變化，若作如來、若作比丘僧！其人展轉不自知為如來、若比丘僧。置是閻浮利中人。目連！滿是四天下若天、若人及蜎蜚蠕動之類，諸可所生者。目連！爾所人皆住佛前，乃爾久遠前世是一切皆住于佛前，皆現如來、若比丘，展轉不相知。復置是四天下。目連！於是三千大千剎土中，一切蜎蜚蠕動之類滿其中，皆令得人身，得人身已皆令一等。如是，目連！得人身，得人身已皆一種類，皆現如來、比丘僧，展轉不相知。

「目連！復置是三千大千剎土人民。如是目連！東方恒邊沙剎土，東方、南方、西方、北方、四維、上方下方，如是十方一切諸世界，是為甚多不可計界，都普一切皆令得作人身。得作人身已，如是人輩，目連！如來一種類，一一皆使如如來，皆復作比丘僧！如是輩展轉復不能自知。

【現代漢語翻譯】現代漢語譯本：『確實是如來！』因此，眾多事情不能用各種方式來說明。『確實是目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）！』所做之事就是這樣！產生這樣的見解，如同變化和幻象一樣，諸法也是如此！所以諸法沒有執持，也沒有各種差別。

『像這樣，目連！如同變化和幻象一樣，明白諸法也是如此！凡夫俗子對此不能做任何改變，更何況是諸佛世尊！為什麼呢？目連！一切諸法都習慣於空性，念頭止息，不用慾望或不欲望、若有若無來對待，就安住其中，能做的就像所得到的，對於法界也不生起也不滅亡。目連！如法界一樣，如來都能看見、都能知道、都能覺悟。像這樣，目連！假如閻浮提（Jambudvipa，四大部洲之一，通常指我們所居住的這個世界）的人都充滿其中，如來顯現，示現變化，或者化作如來，或者化作比丘僧（bhiksu-samgha，佛教僧團）！這些人輾轉相見卻不知道對方是如來，還是比丘僧。先放下這閻浮提的人。目連！充滿這四天下（Sumeru，須彌山為中心的四大洲）的天人、人類以及所有蜎飛蠕動的生物，所有可以出生的生命。目連！這麼多人全都住在佛前，乃至如此久遠的前世，他們一切都住在佛前，都顯現為如來或者比丘，輾轉相見卻互不相識。再放下這四天下。目連！在這三千大千剎土（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大世界）中，一切蜎飛蠕動的生物都充滿其中，都讓他們得到人身，得到人身之後都讓他們變得一樣。像這樣，目連！得到人身，得到人身之後都成為同一種類，都顯現為如來、比丘僧，輾轉相見卻互不相識。

『目連！再放下這三千大千剎土的人民。像這樣，目連！東方恒河沙數般的剎土，東方、南方、西方、北方、四維（四個角落）、上方下方，像這樣十方一切諸世界，這是非常多不可計數的界，全部都讓他們得到人身。得到人身之後，這些人，目連！如來使他們成為同一種類，每一個都讓他們像如來一樣，也都化作比丘僧！這樣的人們輾轉相見也無法認出彼此。』

【English Translation】 English version: 'Such is the Tathagata (如來，Thus Come One)! Therefore, numerous matters cannot be explained in various ways. 'Such is Maudgalyayana (目連，one of the ten great disciples of the Buddha, known for his supernatural powers)! What is done is like this! Generate such a view, just like transformations and illusions, so are all dharmas (法, teachings)! Therefore, all dharmas have no holding and no various differences.'

'Like this, Maudgalyayana! Like transformations and illusions, understand that all dharmas are also like that! Ordinary people cannot make any changes to this, let alone the Buddhas, World Honored Ones! Why? Maudgalyayana! All dharmas are accustomed to emptiness, thoughts cease, without using desire or non-desire, existence or non-existence to treat them, then abide within it, what can be done is like what is obtained, and for the Dharma Realm (法界，the realm of Dharma), there is neither arising nor ceasing. Maudgalyayana! Like the Dharma Realm, the Tathagata can see, can know, can awaken to all. Like this, Maudgalyayana! If Jambudvipa (閻浮提，one of the four continents, usually referring to the world we live in) were filled with people, the Tathagata would manifest, show transformations, either transforming into a Tathagata or transforming into a bhiksu-samgha (比丘僧，Buddhist monastic community)! These people would meet each other but not know whether the other is a Tathagata or a bhiksu-samgha. Put aside the people of Jambudvipa for now. Maudgalyayana! The heavens, humans, and all flying and crawling creatures that fill the four continents (Sumeru, 須彌山，centered around Mount Sumeru) all living beings that can be born. Maudgalyayana! So many people all dwell before the Buddha, even for such a long time in previous lives, they all dwell before the Buddha, all appearing as Tathagatas or bhiksus, meeting each other but not recognizing each other. Put aside these four continents. Maudgalyayana! In this Trisahasra-Mahasahasra-Lokadhatu (三千大千剎土，a great world in Buddhist cosmology), all flying and crawling creatures fill it, let them all obtain human bodies, and after obtaining human bodies, let them all become the same. Like this, Maudgalyayana! Having obtained human bodies, after obtaining human bodies, they all become the same kind, all appearing as Tathagatas, bhiksu-samghas, meeting each other but not recognizing each other.'

'Maudgalyayana! Put aside the people of this Trisahasra-Mahasahasra-Lokadhatu. Like this, Maudgalyayana! The lands as numerous as the sands of the Ganges River in the east, east, south, west, north, four intermediate directions, above and below, like this, all the worlds in the ten directions, these are very many uncountable realms, let them all obtain human bodies. After obtaining human bodies, these people, Maudgalyayana! The Tathagata makes them become the same kind, making each one like the Tathagata, and also transforming into bhiksu-samghas! These people cannot recognize each other even when they meet.'

「復置，目連！十方十恒邊沙佛剎中，目連！如如來今坐，於是持佛眼，視諸佛剎中，持佛所知，譬如是數于百千劫說不能究竟。如是不可計佛剎，於是間坐見，乃爾所佛剎如怛薩阿竭慧譬喻所說，令一切皆如辟支佛，索不能知、不能數、不能稱、不能視。辟支佛常皆不能知，何況弟子？以是故，如來皆見知，如是百、如是千、如是百千、如是拘利百千、如是恒迦羅、如是頻颰、如是阿壽、如是阿僧祇、如是不可計數、如是恒邊沙、如是三千大千不可計數國，皆悉遍滿中。如是目連！」

佛言：「如是數無所掛礙，眼所見直一而視，而不睥睨視，亦不延頸視，持佛眼一而視，遍悉見十方不可計無央數難思議無邊無際剎土中。如是比論佛剎土，其中人民及蜎蜚蠕動之類，如是。如是比一切薩和薩之界，多於地土之分。如是薩和薩前世初未曾有行，皆令得人身已，皆使作遮迦越王。一一遮迦越王，各各坐有官屬。一遮迦越王者，其官屬都盧皆如爾所，遮迦越王展轉如是！如是目連！都盧爾所遮迦越王官屬，為一遮迦越王官屬。如此數如是比，皆為如來，其像色貌皆一種類。如是因緣一切皆住前，一一遮迦越王及其官屬在前，皆各自見有如來、諸比丘僧，諸遮迦越王各自呼：『獨有如來！』謂其餘皆無，各各皆悉

【現代漢語翻譯】現代漢語譯本：佛陀對目連（Maudgalyayana）說：『再說，目連！在十方如同恒河沙數般多的佛剎（Buddha-kshetra）中，目連！如同如來現在所坐之處，以佛眼（Buddha-caksu）觀察諸佛剎，以佛所知，即使以百千劫的時間來說也無法窮盡。像這樣不可計數的佛剎，在此處安坐就能看見，乃至於像怛薩阿竭（Tathagata）以智慧譬喻所說的，令一切眾生都如同辟支佛（Pratyekabuddha），也無法探知、無法計數、無法稱量、無法看見。辟支佛尚且無法完全知曉，更何況是弟子？因此，如來完全知見，像這樣一百、像這樣一千、像這樣百千、像這樣俱胝百千、像這樣恒迦羅（Ganga）、像這樣頻颰（Vimbara）、像這樣阿壽（Ayuta）、像這樣阿僧祇（Asamkhya）、像這樣不可計數、像這樣恒河沙數、像這樣三千大千世界不可計數的國土，都完全遍滿其中。就是這樣，目連！』佛陀說：『這樣的數量沒有阻礙，眼睛所見直接專注地看，不斜視，也不伸長脖子看，以佛眼專注地看，普遍地看見十方不可計數、無央數、難以思議、無邊無際的剎土中。像這樣比論佛剎土，其中的人民以及所有會飛的、蠕動的生物，就是這樣。像這樣比一切薩和薩（Sarva-sattva）的界限，比大地的土更多。像這樣薩和薩前世從未有過的善行，都讓他們得到人身，都讓他們成為轉輪聖王（Cakravartin）。每一位轉輪聖王，各自都有官屬。一位轉輪聖王，他的官屬都像那樣多，轉輪聖王之間輾轉也是這樣！就是這樣，目連！所有那麼多的轉輪聖王的官屬，成為一位轉輪聖王的官屬。如此數量如此相比，都成為如來，他們的形象顏色都屬於同一種類。這樣的因緣一切都安住在前面，每一位轉輪聖王以及他的官屬在前面，都各自看見有如來、諸比丘僧，諸轉輪聖王各自呼喊：『只有如來！』認為其餘的都沒有，各自都完全……』

【English Translation】 English version: The Buddha said to Maudgalyayana: 'Furthermore, Maudgalyayana! In the ten directions, in Buddha-fields (Buddha-kshetra) as numerous as the sands of the Ganges, Maudgalyayana! Just as the Tathagata now sits, using the Buddha-eye (Buddha-caksu) to observe all the Buddha-fields, with the knowledge of the Buddha, it could not be completely described even in hundreds of thousands of kalpas. Such immeasurable Buddha-fields, one can see while sitting here, even to the extent that the Tathagata describes with wisdom, causing all beings to be like Pratyekabuddhas (Pratyekabuddha), yet they cannot know, cannot count, cannot measure, cannot see. Even Pratyekabuddhas cannot fully know, how much less disciples? Therefore, the Tathagata sees and knows all, like this hundred, like this thousand, like this hundred thousand, like this koti hundred thousand, like this Ganga (Ganga), like this Vimbara (Vimbara), like this Ayuta (Ayuta), like this Asamkhya (Asamkhya), like this immeasurable, like this sands of the Ganges, like this three thousand great thousand immeasurable lands, all completely filled within. Just so, Maudgalyayana!' The Buddha said: 'Such numbers are without obstruction, the eye sees directly and attentively, without squinting or craning the neck, using the Buddha-eye to look attentively, universally seeing the immeasurable, countless, inconceivable, boundless realms in the ten directions. Comparing the Buddha-fields in this way, the people within them, as well as all flying and crawling creatures, are just like this. Comparing all the realms of Sarva-sattvas (Sarva-sattva) in this way, there is more than the soil of the earth. All the good deeds that these Sarva-sattvas have never done before in their previous lives, cause them to attain human bodies, and cause them all to become Wheel-Turning Kings (Cakravartin). Each Wheel-Turning King has his own officials. One Wheel-Turning King, his officials are all like that many, and the Wheel-Turning Kings are like this in turn! Just so, Maudgalyayana! All those officials of the Wheel-Turning Kings become the officials of one Wheel-Turning King. Compared to such numbers, they all become Tathagatas, their images and colors are all of the same kind. All these causes and conditions abide in front, each Wheel-Turning King and his officials in front, all see the Tathagata and the Sangha of Bhikkhus, and the Wheel-Turning Kings each call out: 『Only the Tathagata!』 Thinking that there is nothing else, each one completely...』

各各自見一如來，謂余為無，各各皆悉爾！如是諸遮迦越王及其官屬，身一一諸毛皆各一如來；一如來皆各有比丘僧。如是，非是如來道神足無極之變化？其聞是者，不敢微意言非是如來無極示現之變化也。若有起念，是真為如來無極示現變化之所為。如是為不可計慧所為事。

「目連！如是于目連意云何？如我令乃爾所人，皆立之於遮迦越王處如是品福分。如是品福分，皆使得作遮迦越王，七寶皆具，如是福分寧多不？」

目連白佛言：「甚多甚多。天中天！使一人得者，其福無能計量，乃爾所人不可計、不可限，其多安過之安。」

佛言：「目連！如是所說當受持，熟思惟之！如是諸薩和薩作遮迦越王所福分，如是福分甚多，不如如來一毛之福，出過是上無央數。」

於是目連白佛言：「如是為是如來之德，是為如來、為大神足、為大分、為大能。如是世界我悔無所及。何以故？于諸法神通達而自損。」目連復白佛言：「彼諸一切，聞是如來道神足無極之大變化，皆逮得大德，其有聞已，發一心念其中事，欲求解脫、欲學逮滿、欲得是道神足無極之變化者，為發阿耨多羅三耶三菩心。世尊！如此輩人當頭面禮之。所以者何？如是人得不久，是輩終不復畏墮三惡道，亦不復疑，如是如是議

【現代漢語翻譯】現代漢語譯本：每個人都各自認為自己見到的才是真正的如來（Tathagata），認為其他的都是虛無，每個人都這樣認為！就像這些轉輪聖王（Cakravarti-raja）和他們的官員，他們身上每一根毛髮都各自化為一個如來；每一個如來都各自擁有比丘僧團。這樣看來，難道這不是如來道的神足無極的巨大變化嗎？聽到這些的人，不敢稍微懷疑說這不是如來無極示現的變化。如果有人能生起這樣的念頭，那才是真正理解如來無極示現變化所帶來的影響。這是不可思議的智慧所能做到的事情。

『目連（Maudgalyayana）！你認為怎麼樣？如果我讓這麼多人，都達到轉輪聖王的地位，擁有這樣的福分。這樣的福分，讓他們都能成為擁有七寶的轉輪聖王，這樣的福分難道不多嗎？』

目連對佛說：『非常多，非常多。世尊！即使讓一個人得到這樣的福分，其福德也無法衡量，更何況是這麼多人，不可計數，不可限量，他們的福德之多，怎麼能用言語形容呢。』

佛說：『目連！你所說的這些應當接受並牢記，仔細思考！所有這些眾生都成為轉輪聖王所獲得的福分，這樣的福分雖然很多，但還不如如來一根毛髮所具有的福分，如來的福分遠遠超過這些，是無法估量的。』

於是目連對佛說：『這真是如來的功德，是如來的大神足，是大福分，是大能力。對於這樣的世界，我後悔也來不及了。為什麼呢？因為我對諸法的神通已經通達，卻反而自我貶損。』目連又對佛說：『那些所有聽到如來道的神足無極的巨大變化的人，都將獲得巨大的功德，那些聽到之後，能一心一念地思考其中的道理，想要尋求解脫，想要學習並達到圓滿，想要獲得這種道的神足無極的變化的人，都會發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi）。世尊！這樣的人應當受到頂禮膜拜。為什麼呢？因為這樣的人不久之後，將不再畏懼墮入三惡道，也不會再有任何懷疑，就這樣思考。』

【English Translation】 English version: Each person sees a Tathagata (如來 - 'Thus Come One') according to their own understanding, considering others to be nonexistent; each one is like that! Like these Cakravarti-rajas (轉輪聖王 - 'Wheel-Turning Monarchs') and their officials, each hair on their bodies transforms into a Tathagata; each Tathagata has their own Sangha (比丘僧 - 'community of monks'). Is this not the immeasurable transformation of the Tathagata's path and divine powers? Those who hear this would not dare to doubt that this is the immeasurable manifestation of the Tathagata. If one can give rise to such a thought, that is truly understanding the effect of the Tathagata's immeasurable manifestation and transformation. This is something that inconceivable wisdom can accomplish.

'Maudgalyayana (目連 - one of the Buddha's chief disciples)! What do you think? If I were to elevate so many people to the position of Cakravarti-raja, granting them such merit. Such merit, allowing them all to become Cakravarti-rajas possessing the seven treasures, would such merit be abundant?'

Maudgalyayana replied to the Buddha, 'Extremely abundant, extremely abundant. World Honored One! Even if one person were to attain such merit, its virtue would be immeasurable, let alone so many people, countless and limitless; how can the abundance of their merit be described?'

The Buddha said, 'Maudgalyayana! What you have said should be accepted and remembered, contemplate it carefully! The merit that all these beings would acquire by becoming Cakravarti-rajas, although abundant, is not comparable to the merit of a single hair of the Tathagata; the Tathagata's merit far surpasses this, it is immeasurable.'

Then Maudgalyayana said to the Buddha, 'This is truly the virtue of the Tathagata, the great divine power of the Tathagata, the great merit, the great ability. Regarding such a world, my regret is too late. Why? Because I have already attained the supernatural powers of all dharmas, yet I have depreciated myself.' Maudgalyayana further said to the Buddha, 'All those who hear of the immeasurable great transformation of the Tathagata's path and divine powers will attain great merit; those who, having heard it, contemplate its meaning with a single-minded thought, desiring to seek liberation, desiring to learn and attain perfection, desiring to obtain this immeasurable transformation of the path and divine powers, will generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 - 'unsurpassed perfect enlightenment'). World Honored One! Such people should be bowed to and venerated. Why? Because such people will soon no longer fear falling into the three evil realms, nor will they have any doubts, thinking in this way.'

；亦不願天、龍、鬼神揵沓和；亦不願作梵天。如是世尊！」

目連於是聞道神足無極變化，起住叉手發聲言：「南無佛世尊！當爲聞是輩人作禮，令是人疾逮所愿。欲發者、已發者，皆令是輩人逮得無極如佛無極，令心於是不復轉、不猶豫、不復疑信。」

爾時諸天、龍、閱叉、揵沓和、釋梵護持世者，供養于佛，以及於法言皆悉愿樂。是時百千種諸音樂器不鼓而自鳴，天優缽羅、波曇、拘文、芬陀利華，滿於忉利天上。聞是法言品所說時，七萬二千那術諸天，從本來作功德，皆發阿耨多羅三耶三菩心，皆說是言：「我曹於後當來世，當在諸天及世間人前作大師子吼，如今日佛世尊師子之吼。」

爾時月天子、月星天子前白佛言：「世尊！是族姓子、族姓女，於是法言品所說，若受、若持、若念、若說，于大眾中普廣說之，當得幾所福祐功德？」

佛語天子：「於是三寶，若族姓子、族姓女，不斷不忘求逮以於是法言，若自持、為他人說。何以故？如天子聞是法，亦不于弟子心有所求；亦不于辟支佛心有所求，心常在阿耨多羅三耶三菩。何以故？持凈解脫。天子！得利諸根，於是法言為逮為起道起歡喜心，于解脫而不疑。天子！當持是法言而廣說之，不斷三寶而得住。於是法言若持、若諷

【現代漢語翻譯】『我也不願成為天、龍、鬼神揵沓和（Gandharva，一種天神）；我也不願成為梵天。』世尊就是這樣說的！」

目連（Maudgalyayana，佛陀的弟子）於是聽聞了佛的神足通變化無邊無際，起身合掌說道：『南無（Namo，致敬）佛世尊！應當為聽聞此法的人作禮，讓他們迅速達成所愿。想要發菩提心的人、已經發菩提心的人，都讓他們獲得如同佛陀一般的無邊智慧，使他們的心不再動搖、不再猶豫、不再懷疑。』

這時，諸天、龍、閱叉（Yaksa，一種守護神）、揵沓和（Gandharva）、釋梵（釋提桓因和梵天）等護持世界者，供養佛陀以及佛法，都非常歡喜。這時，成百上千種樂器不敲自鳴，天上的優缽羅（Utpala，藍色蓮花）、波曇（Padma，紅蓮花）、拘文（Kumuda，白蓮花）、芬陀利華（Pundarika，白色大蓮花）遍滿了忉利天（Trayastrimsa，三十三天）。聽聞這部《法言品》所說時，七萬二千那術（Nayasuta，意義不詳）諸天，從過去所作的功德，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），都這樣說：『我們將來在諸天和世人面前，也要像今日佛世尊一樣作大師子吼。』

這時，月天子、月星天子來到佛前稟告說：『世尊！這些善男子、善女人，如果聽聞、受持、讀誦、宣說這部《法言品》，並在大眾中廣泛宣講，將會得到多少福報功德呢？』

佛告訴天子：『對於三寶（佛、法、僧），如果善男子、善女人，不斷絕、不忘記，並以此《法言品》來追求，無論是自己受持，還是為他人宣說。為什麼呢？因為天子聽聞此法，也不會對弟子心有所求；也不會對辟支佛（Pratyekabuddha，緣覺）心有所求，他們的心常在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為他們持有清凈的解脫。天子！他們能從中獲得利益，對於這部《法言品》生起歡喜心，對於解脫不再懷疑。天子！應當受持這部《法言品》並廣泛宣說，不斷絕三寶而安住其中。對於這部《法言品》，如果受持、讀誦

【English Translation】 'Nor do I wish to be a Deva (god), Naga (dragon), Gandharva (a type of celestial musician), or a Brahma.' Thus spoke the World-Honored One (世尊)!'

Then Maudgalyayana (目連), having heard of the Buddha's boundless and limitless miraculous powers, arose, joined his palms, and proclaimed: 'Namo (南無, Homage to) Buddha, World-Honored One! Homage should be paid to those who hear this Dharma, so that they may quickly attain their wishes. May those who wish to generate the Bodhi-mind (菩提心), and those who have already generated it, all attain the boundless state like the Buddha, so that their minds will no longer waver, hesitate, or doubt.'

At that time, the Devas (諸天), Nagas (龍), Yakshas (閱叉), Gandharvas (揵沓和), Sakra (釋提桓因) and Brahma (梵天), protectors of the world, made offerings to the Buddha and the Dharma, all with great joy. At that moment, hundreds and thousands of musical instruments played without being struck, and celestial Utpalas (優缽羅, blue lotuses), Padmas (波曇, red lotuses), Kumudas (拘文, white lotuses), and Pundarikas (芬陀利華, large white lotuses) filled the Trayastrimsa Heaven (忉利天, Heaven of the Thirty-three). When the 'Words of Dharma' chapter was spoken, seventy-two thousand Nayasuta (那術, meaning unclear) Devas, due to the merits they had accumulated in the past, all generated the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, mind of unsurpassed, complete and perfect enlightenment), and all said: 'In the future, we will roar the lion's roar before the Devas and the people of the world, just as the Buddha, the World-Honored One, roars the lion's roar today.'

At that time, the Moon Deva (月天子) and the Lunar Star Deva (月星天子) came before the Buddha and said: 'World-Honored One! How much merit and virtue will these sons and daughters of good families gain if they hear, receive, uphold, recite, and speak this 'Words of Dharma' chapter, and widely proclaim it among the assembly?'

The Buddha told the Deva: 'Regarding the Three Jewels (三寶, Buddha, Dharma, Sangha), if sons and daughters of good families do not cut off or forget them, and seek to attain them through this 'Words of Dharma' chapter, whether they uphold it themselves or speak it for others, why is this so? Because the Deva, having heard this Dharma, does not seek anything from the minds of disciples, nor does he seek anything from the minds of Pratyekabuddhas (辟支佛, Solitary Buddhas); their minds are always focused on Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Why is this so? Because they hold pure liberation. Deva! They will benefit from it, and with regard to this 'Words of Dharma' chapter, they will generate joy in attaining and arising on the path, and they will have no doubt about liberation. Deva! You should uphold this 'Words of Dharma' chapter and widely proclaim it, without cutting off the Three Jewels, and abide in it. Regarding this 'Words of Dharma' chapter, if you uphold it, recite it,

誦、若為人說，于天子意云何？不斷三寶而常住。若有於是法若持、若說，于天子云何？不斷於三寶而住。供養于千佛衣被、飲食、床臥具、病瘦醫藥所當得于百千劫中，寧有能計是人所得功德者？」

「不，無有能知者。世尊！」

佛言：「如是天子！於是所說法言，有智黠者知是福不可計無有限量。若有於是法言若持、于眾中說，其福過是，無能計者。」

於是彌勒白佛言：「世尊！是法言名為何等？當云何持奉行？」

佛語彌勒：「卿彌勒！是法言名為『于忉利天所說』持，一名為『道神足無極變化』持。是屬累以相寄。卿彌勒當審諦持，于大會中審諦具足說之。彌勒！如是像經，于閻浮利天下甚難得聞。如是彌勒！如我所說。」

佛說已，皆歡喜，月天子、月星天子、彌勒菩薩、賢者大目揵連，諸天、龍、閱叉、揵陀羅、阿須倫、阿須倫民，莫不樂聞歡喜，前為佛作禮。

佛說道神足無極變化經卷第四

【現代漢語翻譯】現代漢語譯本『誦讀或者為他人宣說此經，在天子看來如何？』（此舉）不會斷絕三寶（佛、法、僧）的傳承，使其常住世間。『如果有人對於此法，能夠受持或者宣說，在天子看來如何？』（此舉）也不會斷絕三寶的傳承，使其住世。供養千佛的衣被、飲食、床榻臥具、以及生病時的醫藥，所獲得的功德在百千劫中，難道有人能夠計算出這個人所獲得的功德嗎？』『不，沒有人能夠知道。世尊！』佛說：『是的，天子！對於所說的這些法，有智慧的人應當知道這些福報是不可計量的。如果有人對於這些法能夠受持，並且在眾人之中宣說，他的福報超過前者，沒有人能夠計算。』於是彌勒（Maitreya，未來佛）菩薩對佛說：『世尊！這部經典應該叫什麼名字？我們應當如何受持奉行？』佛告訴彌勒：『彌勒！這部經典名為《于忉利天所說》（Preached in Trayastrimsa Heaven），受持此名；一名為《道神足無極變化》（The Way of Divine Power, Limitless Transformation），受持此名。這是囑託和寄託。彌勒，你應當仔細地受持，在大會之中仔細地、完整地宣說它。彌勒！這樣的經典，在閻浮利天下（Jambudvipa，我們所居住的娑婆世界）是很難聽聞到的。就像我所說的這樣，彌勒！』佛說完后，大家都非常歡喜，包括月天子（Moon Deva）、月星天子（Lunar Star Deva）、彌勒菩薩、賢者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一），以及諸天、龍（Nāga）、閱叉（Yaksa，一種鬼神）、揵陀羅（Gandharva，香神或樂神）、阿須倫（Asura，非天或惡神）、阿須倫民，沒有不樂意聽聞並歡喜的，都上前為佛作禮。《佛說道神足無極變化經》卷第四

【English Translation】 English version 『If one recites or speaks this scripture for others, what does the Heavenly Son think? It will not cut off the Three Jewels (Buddha, Dharma, Sangha) but will make them abide constantly. If someone upholds or speaks this Dharma, what does the Heavenly Son think? It will not cut off the Three Jewels but will make them abide. Offering robes, food, bedding, and medicine for illnesses to a thousand Buddhas, would anyone be able to calculate the merit gained by this person in hundreds of thousands of kalpas (aeons)?』『No, no one can know, World-Honored One!』 The Buddha said, 『So it is, Heavenly Son! Regarding these words of Dharma, the wise should know that these blessings are immeasurable. If someone upholds these words of Dharma and speaks them in the assembly, their blessings will exceed the former, and no one can calculate them.』 Then Maitreya (the future Buddha) said to the Buddha, 『World-Honored One! What should this Dharma be called? How should we uphold and practice it?』 The Buddha told Maitreya, 『Maitreya! This Dharma is named 『Preached in Trayastrimsa Heaven,』 (the Heaven of Thirty-three Gods) uphold this name; it is also named 『The Way of Divine Power, Limitless Transformation,』 uphold this name. This is entrusted and deposited with you. Maitreya, you should carefully uphold it and speak it completely and thoroughly in the great assembly. Maitreya! Such a scripture is very difficult to hear in Jambudvipa (the world we live in). Just as I have said, Maitreya!』 After the Buddha spoke, everyone rejoiced, including the Moon Deva (Lunar Deity), the Lunar Star Deva (Deity of Lunar Stars), Maitreya Bodhisattva, the wise Mahāmaudgalyāyana (one of the Buddha's ten great disciples), as well as the devas (gods), nāgas (dragons), yakshas (a type of spirit), gandharvas (celestial musicians), asuras (demigods or titans), and the people of the asuras, all were delighted to hear and rejoiced, and came forward to pay homage to the Buddha. The Sutra of the Buddha's Discourse on the Divine Power of Limitless Transformation, Volume Four