T17n0843_佛說大乘不思議神通境界經

大正藏第 17 冊 No. 0843 佛說大乘不思議神通境界經

No. 843

佛說大乘不思議神通境界經卷上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

如是我聞：

一時世尊住法界光明菩薩宮，與大苾芻眾五十萬人俱，皆阿羅漢，諸漏已盡無餘煩惱，安住寂靜，心善解脫、慧善解脫，如大龍王所作已辦，舍諸重擔得大善利，諸有結縛皆悉已盡，正智無礙，諸心善寂神通具足。復有菩薩摩訶薩眾，皆得不退轉地、一生補處，當得成就阿耨多羅三藐三菩提者，而悉安住無邊如來神通變化，菩提加持無著妙行。一切眾生廣大愛樂，住正念慧入普遍智，具平等行，成就無量眾功德聚，現證如來平等法門，轉妙法輪，能善教授無邊學眾，已獲一切白法功德。善知一切眾生心意，了別眾生諸根利鈍，已到彼岸最上自在，成就圓滿一切善法，諸佛事業皆悉成辦，從他方界來集此會。其名曰：普賢菩薩摩訶薩、普幢菩薩摩訶薩、普步菩薩摩訶薩、普信菩薩摩訶薩、普眼菩薩摩訶薩、普寤菩薩摩訶薩、普光菩薩摩訶薩、普香菩薩摩訶薩、普意音菩薩摩訶薩、普照菩薩摩訶薩、普念菩薩摩訶薩、普智幢菩薩摩訶薩、普緣觀菩薩摩訶薩、法界普光菩薩摩訶薩，如是等

【現代漢語翻譯】現代漢語譯本《佛說大乘不思議神通境界經》捲上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯

如是我聞：

一時，世尊住在法界光明菩薩宮，與五十萬大比丘眾在一起，他們都是阿羅漢（斷盡煩惱，證得解脫的聖人），諸漏已盡，沒有剩餘的煩惱，安住在寂靜之中，心善於解脫，智慧善於解脫，如同大龍王一樣，該做的已經做完，捨棄了各種重擔，獲得了巨大的利益，各種結縛都已經斷盡，以正確的智慧沒有阻礙，各種心念都已達到寂靜，神通具足。又有菩薩摩訶薩（ महान्तः बोधिसत्त्वाः，偉大的菩薩）眾，都已證得不退轉地（अविनिवर्तनीय，不會退轉的階位）、一生補處（ekajātipratibaddha，下一生將成佛的菩薩），將要成就阿耨多羅三藐三菩提（अनुत्तरा सम्यक्सम्बोधि，無上正等正覺）者，並且都安住在無邊的如來神通變化，菩提（बोधि，覺悟）加持，沒有執著的微妙行為中。他們對一切眾生具有廣大的愛和喜悅，安住在正念和智慧中，進入普遍的智慧，具有平等的行為，成就無量的各種功德聚集，親自證悟如來的平等法門，轉動微妙的法輪，能夠很好地教導無邊的學眾，已經獲得一切白法功德。他們善於瞭解一切眾生的心意，清楚地辨別眾生諸根的利鈍，已經到達彼岸，獲得最上的自在，成就圓滿的一切善法，諸佛的事業都已成辦，從其他方世界來到這個集會。他們的名字是：普賢菩薩摩訶薩（समन्तभद्र बोधिसत्त्व महासत्त्व，象徵一切諸佛的理德與行德的菩薩）、普幢菩薩摩訶薩、普步菩薩摩訶薩、普信菩薩摩訶薩、普眼菩薩摩訶薩、普寤菩薩摩訶薩、普光菩薩摩訶薩、普香菩薩摩訶薩、普意音菩薩摩訶薩、普照菩薩摩訶薩、普念菩薩摩訶薩、普智幢菩薩摩訶薩、普緣觀菩薩摩訶薩、法界普光菩薩摩訶薩，像他們等等。

【English Translation】 English version 'The Sutra on the Inconceivable Realm of Spiritual Powers as Spoken by the Buddha'

Translated by the Tripitaka Master Shi Hu, Great Master of Translating Scriptures from the Western Regions, Grand Master of Court Service, Acting Vice President of the Court of Imperial Sacrifices, and Purple-Robed Minister, under Imperial Decree

Thus have I heard:

At one time, the World Honored One resided in the Dharma-Realm Light Bodhisattva Palace, together with a great assembly of five hundred thousand Bhikshus (भिक्षु, monks), all of whom were Arhats (अर्हत्, enlightened beings who have extinguished all defilements), their outflows completely exhausted, without remaining afflictions, dwelling in tranquility, their minds well liberated, their wisdom well liberated, like great Dragon Kings, their tasks completed, having relinquished all heavy burdens, having attained great benefit, all bonds completely severed, with unobstructed right knowledge, their minds well pacified, possessing complete spiritual powers. There were also Bodhisattva-Mahasattvas (महान्तः बोधिसत्त्वाः, great Bodhisattvas), all of whom had attained the stage of non-retrogression (अविनिवर्तनीय, the state of not falling back), the position of being bound by only one more birth (ekajātipratibaddha, a Bodhisattva who will become a Buddha in the next life), those who were about to achieve Anuttara-Samyak-Sambodhi (अनुत्तरा सम्यक्सम्बोधि, unsurpassed perfect enlightenment), and all of whom were dwelling in the boundless spiritual power transformations of the Tathagatas (तथागत, Buddhas), the blessings of Bodhi (बोधि, enlightenment), and the unobstructed, wondrous conduct. They possessed great love and joy for all beings, dwelling in right mindfulness and wisdom, entering universal wisdom, possessing equal conduct, accomplishing immeasurable accumulations of merit, directly realizing the Tathagata's Dharma-gate of equality, turning the wondrous Dharma wheel, able to skillfully teach boundless assemblies of learners, having already obtained all white Dharma virtues. They were skilled in knowing the minds of all beings, clearly distinguishing the sharpness and dullness of beings' faculties, having already reached the other shore, attaining supreme freedom, accomplishing the perfection of all good Dharmas, all the Buddhas' activities completely accomplished, having come to this assembly from other realms. Their names were: Samantabhadra Bodhisattva-Mahasattva (समन्तभद्र बोधिसत्त्व महासत्त्व, the Bodhisattva who symbolizes the virtue of reason and practice of all Buddhas), Universal Banner Bodhisattva-Mahasattva, Universal Step Bodhisattva-Mahasattva, Universal Faith Bodhisattva-Mahasattva, Universal Eye Bodhisattva-Mahasattva, Universal Awakening Bodhisattva-Mahasattva, Universal Light Bodhisattva-Mahasattva, Universal Fragrance Bodhisattva-Mahasattva, Universal Intent Sound Bodhisattva-Mahasattva, Universal Illumination Bodhisattva-Mahasattva, Universal Mindfulness Bodhisattva-Mahasattva, Universal Wisdom Banner Bodhisattva-Mahasattva, Universal Condition Contemplation Bodhisattva-Mahasattva, Dharma-Realm Universal Light Bodhisattva-Mahasattva, and so forth.

萬二千人俱。復有諸天子眾，所謂：智幢天子、普華幢天子、普光天子、珠髻天子、寶積摩尼峰天子，如是等一萬天子眾俱。是諸天子，皆悉已於過去佛所種諸善根者，來集此會。

爾時世尊即入普遍光明三摩地，從是三摩地出已，即放廣大光明，普照三千大千世界，乃至十方一切佛剎普皆照曜。是時此諸世界所有一切眾生，蒙光照者皆發阿耨多羅三藐三菩提心，已發心者皆悉安住不退轉地。

爾時十方世界一切佛剎，彼彼剎中諸佛世尊，所有近侍諸菩薩眾見此光已，各各白其佛言：「世尊！今此光明普照世界，有何因緣，是何神力？」即時彼彼佛言：「諸善男子！汝等當知，有世界名娑婆，佛號釋迦牟尼如來、應供、正等正覺，與諸大菩薩眾而共集會，欲說不思議境界正法，以是因緣光明普照。」爾時彼諸近侍佛者各各白其佛言：「世尊！我等今者樂欲往彼娑婆世界，瞻禮恭敬釋迦牟尼如來，隨喜聽受不思議境界正法，及欲見彼諸菩薩眾。」時彼如來即各告諸近侍者言：「汝等可往，今正是時，隨其所欲。」

爾時十方諸佛剎中所有一切近侍佛者，即各以其菩薩神通，現諸變化，各與無數天、龍、夜叉、乾闥婆等恭敬圍繞，來詣釋迦牟尼佛所。是諸菩薩到佛會已，頭面慇勤禮世尊足，咸作是言：

【現代漢語翻譯】現代漢語譯本：有一萬二千人聚集在一起。又有諸位天子眾，他們是：智幢天子（智慧之旗幟的天子）、普華幢天子（普遍光華之旗幟的天子）、普光天子（普遍光明的天子）、珠髻天子（以珍珠為頭飾的天子）、寶積摩尼峰天子（積聚寶物和摩尼寶珠之峰的天子），像這樣的有一萬天子眾聚集在一起。這些天子，都已經在過去諸佛那裡種下了各種善根，所以來到這個法會。當時，世尊進入普遍光明三摩地，從這個三摩地出來后，就放出廣大的光明，普遍照耀三千大千世界，乃至十方一切佛剎都普遍照耀。這時，這些世界所有的一切眾生，蒙受光明照耀的人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），已經發心的人都安住在不退轉的地位。當時，十方世界一切佛剎中，那些佛世尊的所有近侍菩薩眾，見到這光明后，各自稟告他們的佛說：『世尊！現在這光明普遍照耀世界，有什麼因緣，是什麼樣的神力？』當時，那些佛就說：『諸位善男子！你們應當知道，有個世界名叫娑婆（堪忍世界），佛號釋迦牟尼如來（能仁寂默）、應供（應受供養）、正等正覺（真正平等覺悟者），與諸位大菩薩眾共同聚集，想要宣說不可思議境界的正法，因為這個因緣，光明才普遍照耀。』當時，那些近侍佛的菩薩各自稟告他們的佛說：『世尊！我們現在樂意前往娑婆世界，瞻仰禮敬釋迦牟尼如來，隨喜聽受不可思議境界的正法，以及想要見到那些菩薩眾。』當時，那些如來就各自告訴近侍者說：『你們可以前往，現在正是時候，隨你們的意願。』當時，十方諸佛剎中所有的一切近侍佛的菩薩，就各自以他們的菩薩神通，顯現各種變化，各自與無數的天、龍、夜叉（能咬鬼的神）、乾闥婆（香神）等恭敬圍繞，來到釋迦牟尼佛的處所。這些菩薩到達佛的法會後，頭面至誠地禮拜世尊的腳，都這樣說：

【English Translation】 English version: Together with twelve thousand people. Moreover, there were assemblies of various Deva sons, namely: the Deva son Wise Banner, the Deva son Universal Flower Banner, the Deva son Universal Light, the Deva son Pearl Crest, the Deva son Treasure Accumulation Mani Peak, and so on, an assembly of ten thousand Deva sons. These Deva sons had all planted various good roots in the presence of past Buddhas, and they came to gather at this assembly. At that time, the World Honored One entered the Samadhi of Universal Brightness. Having emerged from this Samadhi, He emitted vast light, universally illuminating the three thousand great thousand worlds, even shining upon all Buddha-lands in the ten directions. At that time, all beings in these worlds who were illuminated by the light all generated the mind of Anuttara-Samyak-Sambodhi (unsurpassed, right and perfect enlightenment), and those who had already generated the mind all dwelt securely in the ground of non-retrogression. At that time, in all Buddha-lands in the ten directions, the attendant Bodhisattva assemblies of the Buddhas, the World Honored Ones, upon seeing this light, each said to their Buddha, 'World Honored One! What is the cause and condition for this light universally illuminating the world? What is this spiritual power?' Immediately, those Buddhas said, 'Good men! You should know that there is a world called Saha (world of endurance), where the Buddha is named Shakyamuni Tathagata (the 'Thus Come One'), Arhat (worthy of offerings), Samyak-Sambuddha (perfectly enlightened), and He is gathering together with great Bodhisattva assemblies, desiring to speak the correct Dharma of inconceivable realms. Because of this cause and condition, the light universally illuminates.' At that time, those Bodhisattvas attending the Buddhas each said to their Buddha, 'World Honored One! We now desire to go to the Saha world, to pay homage and respect to Shakyamuni Tathagata, to joyfully listen to the correct Dharma of inconceivable realms, and to see those Bodhisattva assemblies.' At that time, those Tathagatas each told their attendants, 'You may go, now is the right time, as you wish.' At that time, all the Bodhisattvas attending the Buddhas in all the Buddha-lands in the ten directions, each using their Bodhisattva spiritual powers, manifested various transformations, each surrounded by countless Devas, Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), and others, respectfully came to the place of Shakyamuni Buddha. After these Bodhisattvas arrived at the Buddha's assembly, they prostrated themselves with their heads and faces at the feet of the World Honored One, and all said:

「世尊釋迦牟尼如來！我等聞其不思議境界正法名字，樂欲隨喜聽受宣說，及欲見佛世尊瞻禮恭敬，並見此諸菩薩大眾，以是因緣，我等到此娑婆世界。」

爾時東方大寶世界，寶幢佛剎中，所住妙吉祥菩薩摩訶薩即起是念：「今彼西方娑婆世界，釋迦牟尼佛剎中，有十方世界如殑伽沙數諸大菩薩摩訶薩眾，皆悉集會，聽彼佛說不思議境界正法。我今亦宜往彼會中，禮近世尊釋迦牟尼如來！隨喜聽受彼正法門，及見彼諸菩薩大士。何以故？十方一切諸佛剎中，隨其所有集會利益，我皆往彼無不往者；又復我常所見諸佛菩薩集會說法無如今日，彼佛剎中有如是等無量無邊菩薩大士廣大集會，我觀是相甚為難有，若見若聞轉復甚難，是故我今亦宜往彼。」

爾時妙吉祥菩薩作是念已，即謂慈氏菩薩摩訶薩言：「慈氏當知，今世尊釋迦牟尼佛剎中，有無數百千俱胝那庾多菩薩摩訶薩眾廣大集會，聽受宣說不思議境界正法，我等今者宜共往彼瞻禮世尊，並見彼諸菩薩大士！何以故？十方世界諸大菩薩普集一處甚為難事。」

爾時慈氏菩薩摩訶薩告妙吉祥菩薩言：「汝今自詣彼佛會中，非我所往。何以故？此甚難故。彼佛會中諸大菩薩，皆悉已得陀羅尼門，住無著智具諸善法，雖彼集會若見若聞，諸有相者我

【現代漢語翻譯】現代漢語譯本：『世尊釋迦牟尼如來（Shakyamuni Tathagata）！我們聽聞了不可思議境界正法的名字，非常樂意隨喜聽受宣說，並且想要瞻仰佛世尊，行瞻禮恭敬之禮，以及見到這些菩薩大眾，因為這樣的因緣，我們才來到這娑婆世界（Saha World）。』

當時，東方大寶世界，寶幢佛剎中，所住的妙吉祥菩薩摩訶薩（Manjushri Bodhisattva-Mahasattva）就生起這樣的念頭：『現在西方娑婆世界，釋迦牟尼佛剎中，有十方世界如恒河沙數般眾多的大菩薩摩訶薩眾，都聚集在那裡，聽聞佛陀宣說不可思議境界正法。我現在也應該前往那個法會，禮敬世尊釋迦牟尼如來！隨喜聽受那正法之門，以及見到那些菩薩大士。為什麼呢？十方一切諸佛剎中，無論有什麼樣的聚集和利益，我都會前往，沒有不去的；而且我經常所見諸佛菩薩聚集說法，沒有像今天這樣的。那個佛剎中有如此等等無量無邊的菩薩大士的廣大聚集，我認為這種景象非常難得，如果能見到或聽到就更加難得了，所以我現在也應該前往那裡。』

當時，妙吉祥菩薩生起這個念頭之後，就對慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva）說：『慈氏，你應該知道，現在世尊釋迦牟尼佛剎中，有無數百千俱胝那庾多菩薩摩訶薩眾的廣大聚集，聽受宣說不可思議境界正法，我們現在應該一同前往瞻禮世尊，並且見到那些菩薩大士！為什麼呢？十方世界諸大菩薩普集一處是非常難得的事情。』

當時，慈氏菩薩摩訶薩告訴妙吉祥菩薩說：『你現在自己前往那個佛陀的法會吧，我不會去的。為什麼呢？因為這非常困難。那個佛陀法會中的諸大菩薩，都已經得到了陀羅尼門（Dharani），安住于無著智，具足各種善法，即使他們聚集在一起，如果見到或聽到，那些有相之物，我』

【English Translation】 English version: 『World-Honored One, Shakyamuni Tathagata! We have heard the name of the inconceivable realm of the True Dharma, and we joyfully wish to listen to and receive its exposition, and we also wish to see the World-Honored Buddha, to pay our respects and homage, and to see all these Bodhisattva assemblies. Because of this cause and condition, we have come to this Saha World.』

At that time, in the Great Treasure World of the East, in the Buddha-field of the Treasure Banner, the Bodhisattva-Mahasattva Manjushri, who resided there, had this thought: 『Now, in the Western Saha World, in the Buddha-field of Shakyamuni Buddha, there are great Bodhisattva-Mahasattva assemblies from the ten directions, as numerous as the sands of the Ganges River, all gathered together, listening to that Buddha expounding the inconceivable realm of the True Dharma. I also should now go to that assembly, to pay my respects to the World-Honored Shakyamuni Tathagata! Joyfully listen to and receive that Dharma-gate, and see those great Bodhisattvas. Why? In all the Buddha-fields of the ten directions, whatever gatherings and benefits there may be, I go to them all, without exception; moreover, the gatherings of Buddhas and Bodhisattvas expounding the Dharma that I have often seen are not like this one today. In that Buddha-field, there are such immeasurable and boundless great Bodhisattvas gathered together, I consider this sight to be very rare, and even more rare to see or hear. Therefore, I should also go there now.』

At that time, after Manjushri Bodhisattva had this thought, he said to Maitreya Bodhisattva-Mahasattva: 『Maitreya, you should know that now, in the Buddha-field of the World-Honored Shakyamuni Buddha, there are countless hundreds of thousands of kotis of nayutas of Bodhisattva-Mahasattva assemblies, listening to and receiving the exposition of the inconceivable realm of the True Dharma. We should now go together to pay our respects to the World-Honored One, and see those great Bodhisattvas! Why? It is very rare for the great Bodhisattvas of the ten directions to gather together in one place.』

At that time, Maitreya Bodhisattva-Mahasattva said to Manjushri Bodhisattva: 『You should now go to that Buddha's assembly yourself; I will not go. Why? Because it is very difficult. The great Bodhisattvas in that Buddha's assembly have all attained the Dharani-gate, abide in unobstructed wisdom, and possess all good dharmas. Even if they gather together, if they see or hear, those things with form, I』

皆不能。妙吉祥！汝今當知，若以如來色身有所見者，實無可見，是故我今所不能見；若以如來法身有所見者，法身即是法性，於法性中無見無聞、無所供養、無所瞻禮、無所了知。」

妙吉祥菩薩言：「汝今隨順往彼供養如來。」慈氏菩薩言：「不也。妙吉祥！非我所供養如來。何以故？無有如來能供養者。如來即是真如法，真如法中無有二相，真如法者即是如來。」

妙吉祥菩薩問言：「即此無二相，汝當云何說？」

慈氏答言：「妙吉祥！煩惱一性及種種性，此說為二；若了一性即種種，是無二法；若起分別此是煩惱、此出世間，作是見者即為二相。又若分別此是持戒、此非持戒；此聲聞法、此緣覺法；此是佈施、此非佈施；此是正道、此是邪道；此是須陀洹、斯陀含、阿那含、阿羅漢，此是緣覺、此是菩薩、此是如來、應供、正等正覺；此法斷滅、此法有想；此法決定、此不決定；此法是智所知、此法為識所識；此證覺道、此涅盤道。作如是等有分別者，皆為二相，於二相中隨識所轉；若能不起如是等相，是無二法。妙吉祥！若我以劫或以劫盡說是無二法，假使辯才智慧說不能盡，亦復不能知其邊際。何以故？彼一切法離種種性，若中若邊皆不可見亦不可得。」

妙吉祥菩薩言：「

【現代漢語翻譯】現代漢語譯本：『都不能。妙吉祥（Manjushri，文殊菩薩）！你現在應當知道，如果以如來的色身有所見，實際上是無可見的，所以我現在不能見到；如果以如來的法身有所見，法身就是法性，在法性中沒有見聞、沒有供養、沒有瞻禮、沒有了知。』

妙吉祥菩薩說：『你現在隨順前往那裡供養如來。』慈氏菩薩（Maitreya，彌勒菩薩）說：『不。妙吉祥！不是我所供養如來。為什麼呢？沒有如來能供養者。如來就是真如法，真如法中沒有二相，真如法就是如來。』

妙吉祥菩薩問道：『即此無二相，你應當如何說？』

慈氏菩薩回答說：『妙吉祥！煩惱的單一自性和種種自性，這說是二；如果瞭解單一自性即是種種自性，這就是無二法；如果生起分別，這是煩惱，這是出世間，作這樣的見解就是二相。又如果分別這是持戒，這不是持戒；這是聲聞法，這是緣覺法；這是佈施，這不是佈施；這是正道，這是邪道；這是須陀洹（Srotapanna，入流果），斯陀含（Sakrdagamin，一來果），阿那含（Anagamin，不還果），阿羅漢（Arhat，無學果），這是緣覺（Pratyekabuddha，獨覺），這是菩薩（Bodhisattva，覺有情），這是如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正等正覺（Samyaksambuddha，正等覺）；這法斷滅，這法有想；這法決定，這不決定；這法是智所知，這法為識所識；這證覺道，這涅盤道。作如是等有分別者，都是二相，於二相中隨識所轉；如果能不起如是等相，是無二法。妙吉祥！如果我以劫或以劫盡說是無二法，假使辯才智慧說不能盡，也無法得知它的邊際。為什麼呢？彼一切法離種種性，若中若邊都不可見也不可得。』

妙吉祥菩薩說：

【English Translation】 English version: 'None can. Manjushri (Manjushri, Bodhisattva of Wisdom)! You should know now that if one sees something in the physical body of the Tathagata (Tathagata, Thus Come One), there is actually nothing to see, which is why I cannot see it now; if one sees something in the Dharma body of the Tathagata, the Dharma body is the Dharma-nature, and in the Dharma-nature there is no seeing, no hearing, no offering, no veneration, and no knowing.'

Manjushri Bodhisattva said, 'You should now follow and go there to make offerings to the Tathagata.' Maitreya Bodhisattva (Maitreya, the future Buddha) said, 'No. Manjushri! It is not I who make offerings to the Tathagata. Why? There is no Tathagata who can be offered to. The Tathagata is the Suchness-Dharma (Truth of suchness), and in the Suchness-Dharma there are no two aspects; the Suchness-Dharma is the Tathagata.'

Manjushri Bodhisattva asked, 'Regarding this non-duality, how should you explain it?'

Maitreya replied, 'Manjushri! The single nature of afflictions and the various natures, this is said to be two; if one understands that the single nature is the various natures, this is non-dual Dharma; if one gives rise to discrimination, this is affliction, this is transcendence of the world, to have such a view is to have two aspects. Furthermore, if one distinguishes this is keeping precepts, this is not keeping precepts; this is the Dharma of the Sravakas (Sravaka, Hearer), this is the Dharma of the Pratyekabuddhas (Pratyekabuddha, Solitary Realizer); this is giving, this is not giving; this is the right path, this is the wrong path; this is a Srotapanna (Srotapanna, Stream-enterer), a Sakrdagamin (Sakrdagamin, Once-returner), an Anagamin (Anagamin, Non-returner), an Arhat (Arhat, Worthy One), this is a Pratyekabuddha, this is a Bodhisattva (Bodhisattva, Enlightenment Being), this is a Tathagata (Tathagata, Thus Come One), an Arhat (Arhat, Worthy One), a Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One); this Dharma is extinguished, this Dharma has thought; this Dharma is definite, this is not definite; this Dharma is known by wisdom, this Dharma is known by consciousness; this is the path of enlightenment, this is the path of Nirvana. To make such distinctions is to have two aspects, and in the two aspects, one follows the transformations of consciousness; if one can not give rise to such aspects, this is non-dual Dharma. Manjushri! If I were to speak of this non-dual Dharma for a kalpa or until the end of a kalpa, even if I had eloquence and wisdom, I could not exhaust it, nor could I know its boundaries. Why? Because all those Dharmas are apart from various natures, and neither the middle nor the edge can be seen or obtained.'

Manjushri Bodhisattva said:

大哉慈氏！汝已證得無生法忍，故作是說。如是如是！假使若我以劫或以劫盡，說是無二法，亦非辯才智慧說所能盡。」

慈氏菩薩言：「妙吉祥！莫于文字而生有想，彼一切法離諸文字，是無生相亦無所動。」

爾時妙吉祥菩薩普告彼佛剎中諸菩薩言：「善男子！汝等今者宜共往彼世尊釋迦牟尼佛剎中瞻禮彼佛，及見百千俱胝那庾多諸菩薩眾，隨喜聽受不思議境界正法。」

爾時有菩薩名辯積幢王，白妙吉祥菩薩言：「如來無有可能見者，何故今言令我等往見佛如來？何等如來是可見者？復以何義說名如來？何以故？如來非過去、未來、現在可得。彼一切法亦非三世，皆悉空故，于空法中無能見者。如妙吉祥菩薩所言：『如來有所見』者，今云何見彼佛如來？為以何眼可觀察耶？若以肉眼而能觀者，肉眼即空，于空性中而無所見；若以天眼觀如來者，天眼亦復是有得想；若非眼所觀，何名為見？是故我等今不能往。」

妙吉祥菩薩言：「善男子！汝今若住不平等法作是說者，于佛如來即不能見亦非供養；汝今若住無所著相如實說者，于佛如來即有所見，亦有所往亦可供養，不著一切文字相故，亦復不離諸文字相。彼自性空，是故我于平等法中作如是說：『諸佛如來本清凈故！如來亦復無所

【現代漢語翻譯】現代漢語譯本：偉大的慈氏（Maitreya，彌勒菩薩）啊！你已經證得了無生法忍，所以才能這樣說。正是這樣！即使我用一個劫或者無數個劫的時間，來說明這無二之法，也不是辯才和智慧所能完全表達的。'

慈氏菩薩說：'妙吉祥（Manjushri，文殊菩薩）啊！不要執著于文字而產生實有的想法，一切法都脫離了文字，是無生之相，也是不動的。'

這時，妙吉祥菩薩普遍地告訴那個佛剎中的所有菩薩說：'善男子！你們現在應該一起去世尊釋迦牟尼佛的佛剎中，瞻仰那位佛，並且見百千俱胝那庾多（kotinayuta，數量單位）的菩薩大眾，隨喜聽受不可思議境界的正法。'

這時，有一位菩薩名叫辯積幢王（Vyakaranaketu，辯才如旗幟般的國王），對妙吉祥菩薩說：'如來是不可能被見到的，為什麼現在說讓我們去見佛如來呢？什麼樣的如來是可以被見到的呢？又以什麼意義被稱為如來呢？為什麼呢？如來不是過去、未來、現在可以得到的。一切法也不是三世所能包含的，都是空性的，在空性之中沒有能見者。如果像妙吉祥菩薩所說：『如來是可以被見到的』，那麼現在要如何見到那位佛如來呢？用什麼眼睛可以觀察呢？如果用肉眼能夠看到，肉眼本身就是空性的，在空性中什麼也看不到；如果用天眼觀看如來，天眼也還是有得失之想；如果不是用眼睛所能看到的，又怎麼能說是『見』呢？所以我們現在不能去。'

妙吉祥菩薩說：'善男子！你現在如果住在不平等的法中而這樣說，就不能見到佛如來，也不能供養；你現在如果住在無所執著的相中如實地說，就能見到佛如來，也能前往，也能供養，因為不執著一切文字相，也不脫離一切文字相。一切法的自性是空性的，所以我才在平等法中這樣說：『諸佛如來本來就是清凈的！如來也是無所...

【English Translation】 English version: Great Maitreya! You have already attained the forbearance of non-origination, therefore you speak thus. So it is, so it is! Even if I were to spend a kalpa or the end of a kalpa, speaking of this non-dual Dharma, it could not be fully expressed by eloquence and wisdom.'

Bodhisattva Maitreya said, 'Manjushri! Do not generate thoughts of existence based on words. All dharmas are apart from words; they are without the characteristic of origination and are without movement.'

At that time, Bodhisattva Manjushri universally addressed all the bodhisattvas in that Buddha-field, saying, 'Good men! You should now together go to the Buddha-field of the World Honored One, Shakyamuni Buddha, to pay homage to that Buddha, and to see hundreds of thousands of kotinayutas of bodhisattva assemblies, and joyfully listen to the inconceivable realm of the Correct Dharma.'

At that time, a bodhisattva named Vyakaranaketu said to Bodhisattva Manjushri, 'It is impossible for the Tathagata to be seen. Why do you now say that we should go to see the Buddha Tathagata? What kind of Tathagata can be seen? And in what sense is one called a Tathagata? Why? The Tathagata cannot be obtained in the past, future, or present. All dharmas are also not of the three times; they are all empty. In emptiness, there is no one who can see. If, as Bodhisattva Manjushri says, 'The Tathagata can be seen,' then how can we now see that Buddha Tathagata? With what eyes can we observe him? If one can see with the physical eye, the physical eye is itself empty, and in emptiness, there is nothing to see. If one sees the Tathagata with the heavenly eye, the heavenly eye is also subject to thoughts of attainment. If it is not seen by the eye, how can it be called 'seeing'? Therefore, we cannot go now.'

Bodhisattva Manjushri said, 'Good man! If you now abide in unequal dharmas and speak thus, you cannot see the Buddha Tathagata, nor can you make offerings. If you now abide in the aspect of non-attachment and speak truthfully, you can see the Buddha Tathagata, you can go, and you can make offerings, because you are not attached to the characteristics of all words, nor are you separate from the characteristics of all words. Their self-nature is empty, therefore I speak thus in equal dharmas: 'All Buddhas Tathagatas are originally pure! The Tathagata is also without...

動轉！』汝等今者若住忍意，應當往彼；若住非忍意，亦當往彼。」是時妙吉祥菩薩如是重複為諸菩薩方便宣說，彼菩薩眾以佛威神力故，即于諸法得無所住。

爾時妙吉祥菩薩復作是念：「我今不應而獨往彼娑婆世界。何以故？彼世界中，所有眾生造不善業，少見少聞不生凈信；我今當現種種色相及希有事而可往彼，令諸眾生見已生信得未曾有，使其獲得廣大善利。」

即時妙吉祥菩薩作是念已，入于無垢普光三摩地，於是三摩地中見無數百千菩薩摩訶薩而共圍繞，所有大梵天王、帝釋天主，各執寶拂侍立左右。是時妙吉祥菩薩於一一毛孔中出天蓮華大如車輪，一一華中有佛世尊結加趺坐，一一世尊執寶蓮華。是時三千大千世界所有眾生得大快樂。妙吉祥菩薩即時普見一切眾生，彼諸眾生亦同得見妙吉祥菩薩，皆悉不退轉于阿耨多羅三藐三菩提心。

爾時妙吉祥菩薩見是相已，出三摩地，從彼東方大寶佛剎來此娑婆世界，隨所經歷諸佛剎土，悉現如是神通變化，普令一切獲大利益。于其種種佛剎，皆見如來執寶蓮華，各各為彼眾生說法或見佛剎；地獄眾生現受苦者，佛為救度皆得離苦；及彼畜生、餓鬼等趣互相食啖、極苦惱者亦皆離苦；乃至閻魔界中現受一切苦惱眾生，見佛各為如應說法。是諸

【現代漢語翻譯】現代漢語譯本：妙吉祥菩薩說：『你們現在如果安住于忍辱之心，就應當前往娑婆世界；如果安住于不忍辱之心，也應當前往。』當時，妙吉祥菩薩這樣反覆為諸位菩薩方便宣說，那些菩薩們憑藉佛的威神力，對於一切法都得到了無所住。當時，妙吉祥菩薩又這樣想：『我現在不應該獨自前往娑婆世界。為什麼呢？因為那個世界中，所有的眾生造作不善的業，見識少，聽聞少，不生起清凈的信心；我現在應當顯現種種色相以及稀有的事情才可以前往那裡，讓那些眾生看見後生起信心，得到前所未有的利益，使他們獲得廣大的善利。』當時，妙吉祥菩薩這樣想過後，就進入了無垢普光三摩地（Samādhi，一種高度集中的冥想狀態），在這個三摩地中看見無數百千菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）共同圍繞著他，所有的大梵天王（Mahābrahmā，佛教宇宙觀中的高級神祇）、帝釋天主（Śakra，佛教中的天神之王），各自拿著寶拂侍立在左右。當時，妙吉祥菩薩從每一個毛孔中都出現天上的蓮花，蓮花大如車輪，每一朵蓮花中都有佛世尊（Buddha-lokanātha，對佛的尊稱）結跏趺坐，每一位世尊都拿著寶蓮花。當時，三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大宇宙）所有的眾生都得到極大的快樂。妙吉祥菩薩當時普遍看見一切眾生，那些眾生也同樣得見妙吉祥菩薩，都永遠不會從阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）中退轉。當時，妙吉祥菩薩看見這種景象后，從三摩地中出來，從東方的大寶佛剎來到這個娑婆世界（Sahā world，我們所居住的這個世界），隨著所經過的各個佛剎國土，都顯現這樣的神通變化，普遍讓一切眾生獲得巨大的利益。在各種各樣的佛剎中，都看見如來（Tathāgata，佛的稱號）拿著寶蓮花，各自為那裡的眾生說法，或者看見佛剎中地獄的眾生正在受苦，佛爲了救度他們都讓他們脫離痛苦；以及那些畜生、餓鬼等惡道中互相吞食、極其痛苦的眾生也都脫離痛苦；乃至閻魔界（Yamaloka，掌管死亡和審判的冥界）中正在遭受一切苦惱的眾生，看見佛都各自為他們如其所應地說法。這些

【English Translation】 English version: Then Mañjuśrī (妙吉祥菩薩) said: 『If you now abide in the intention of patience, you should go there; if you abide in the intention of non-patience, you should also go there.』 At that time, Mañjuśrī Bodhisattva (妙吉祥菩薩) repeatedly and expediently proclaimed this to the Bodhisattvas (菩薩). By the power of the Buddha's (佛) majestic spirit, those Bodhisattvas attained non-abiding in all dharmas. At that time, Mañjuśrī Bodhisattva further thought: 『I should not go alone to the Sahā world (娑婆世界) now. Why? Because in that world, all sentient beings create unwholesome karma, have little knowledge and little hearing, and do not generate pure faith. I should now manifest various forms and rare events in order to go there, so that those sentient beings, upon seeing them, will generate faith, obtain what they have never had before, and enable them to obtain vast benefits.』 Immediately after Mañjuśrī Bodhisattva had this thought, he entered the Samādhi (三摩地) of Immaculate Universal Light. In this Samādhi, he saw countless hundreds of thousands of Bodhisattva-mahāsattvas (菩薩摩訶薩) surrounding him, and all the Great Brahma Kings (大梵天王) and the Lord Śakra (帝釋天主), each holding a jeweled whisk, standing to his left and right. At that time, from each pore of Mañjuśrī Bodhisattva emerged heavenly lotus flowers as large as chariot wheels, and in each flower sat a Buddha-lokanātha (佛世尊) in the lotus position, each holding a jeweled lotus flower. At that time, all sentient beings in the Trisāhasra-mahāsāhasra-lokadhātu (三千大千世界) obtained great joy. Mañjuśrī Bodhisattva then universally saw all sentient beings, and those sentient beings also saw Mañjuśrī Bodhisattva, all of whom would never regress from the anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心). At that time, Mañjuśrī Bodhisattva, having seen this sign, emerged from the Samādhi and came from the Great Treasure Buddha Land in the east to this Sahā world, manifesting such miraculous transformations in all the Buddha lands he passed through, universally enabling all beings to obtain great benefits. In various Buddha lands, he saw the Tathāgata (如來) holding a jeweled lotus flower, each speaking the Dharma for the sentient beings there, or saw beings in the hells of the Buddha lands suffering, and the Buddha, in order to save them, enabled them all to be freed from suffering; and those beings in the realms of animals and hungry ghosts, etc., who were devouring each other and suffering extremely, were also freed from suffering; even the beings in the Yamaloka (閻魔界) who were suffering all kinds of afflictions, upon seeing the Buddha, each received the Dharma as appropriate. These

眾生，一一皆得遠離苦惱，各各發趣阿耨多羅三藐三菩提心。

有佛剎中，或見如來廣為一切阿修羅眾如應說法，各各得轉阿修羅身。

有佛剎中，或見如來住妙吉祥神通境界，為諸剎帝利大族、婆羅門大族、長者大族，如應說法各獲利益，或為四大王天諸天子眾如應說法，謂諸天子言：「汝等當知，彼一切行皆悉無常，勿起意念謂究竟法。」聞是法者皆獲利益。

有佛剎中，或見如來住妙吉祥神通境界，為三十三天帝釋天主等諸天子眾如應說法。亦復謂言：「諸行無常非究竟法，諸有智者當如實知，不應于中作究竟想。」聞是法者皆獲利益。

有佛剎中，或見如來住妙吉祥神通境界，為夜摩天諸天子眾、知足天中諸天子眾、化樂天中諸天子眾、他化自在天中諸天子眾、梵眾天中諸天子眾、梵輔天中諸天子眾、大梵王天諸天子眾，如是乃至色究竟天諸天子眾，各各如應為其說法，聞所說法皆獲利益。

或見如來住妙吉祥神通境界，為諸初地菩薩摩訶薩眾如應說法。或為二地、或為三地、或為四地、或為五地、或為六地、或為七地、或為八地、或為九地、或為十地諸大菩薩摩訶薩眾、或為一生補處當得成就阿耨多羅三藐三菩提者，各各如應說法要，使令增進住不退轉，乃至普令圓滿安住

【現代漢語翻譯】現代漢語譯本愿所有眾生，都能一一遠離痛苦煩惱，各自發起證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的心。

在一些佛剎（Buddha-kshetra，佛的國土）中，或者見到如來（Tathagata，佛的稱號）為一切阿修羅（Asura，一種神道生物）大眾，根據他們的根器和需要說法，使他們各自得以脫離阿修羅身。

在一些佛剎中，或者見到如來安住于妙吉祥（Manjushri，文殊菩薩）神通境界，為剎帝利（Kshatriya，古印度社會階層，即武士階層）大族、婆羅門（Brahmana，古印度社會階層，即祭司階層）大族、長者（Grihapati，富有的居士）大族，根據他們的根器和需要說法，使他們各自獲得利益；或者為四大王天（Caturmaharajika-deva，佛教的護法天神）的諸天子眾說法，告訴這些天子們：『你們應當知道，一切行（Samskara，一切有為法）都是無常的，不要產生這樣的想法，認為它們是究竟的真理。』聽到這些法的人都獲得利益。

在一些佛剎中，或者見到如來安住于妙吉祥神通境界，為三十三天（Trayastrimsa，欲界六天之一）的帝釋天主（Sakra-devanam-indra，忉利天之主）等諸天子眾說法。也同樣告訴他們：『諸行無常，不是究竟的真理，有智慧的人應當如實地瞭解這一點，不應該在其中產生究竟的想法。』聽到這些法的人都獲得利益。

在一些佛剎中，或者見到如來安住于妙吉祥神通境界，為夜摩天（Yama-deva，欲界六天之一）的諸天子眾、知足天（Tusita，欲界六天之一，又稱兜率天）中的諸天子眾、化樂天（Nirmarata，欲界六天之一）中的諸天子眾、他化自在天（Paranirmita-vasavartin，欲界六天之一）中的諸天子眾、梵眾天（Brahma-parisadya，色界諸天之一）中的諸天子眾、梵輔天（Brahma-purohita，色界諸天之一）中的諸天子眾、大梵王天（Maha-brahman，色界諸天之一）的諸天子眾，乃至色究竟天（Akanistha，色界諸天之頂）的諸天子眾，各自根據他們的根器和需要為他們說法，聽到所說的法都獲得利益。

或者見到如來安住于妙吉祥神通境界，為初地菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）眾根據他們的根器和需要說法。或者為二地、或者為三地、或者為四地、或者為五地、或者為六地、或者為七地、或者為八地、或者為九地、或者為十地的大菩薩摩訶薩眾、或者為一生補處（Eka-jati-pratibaddha，下一生將成佛的菩薩）即將成就阿耨多羅三藐三菩提者，各自根據他們的根器和需要宣說佛法要義，使他們增進修行，安住于不退轉的境界，乃至普遍地使他們圓滿安住。

【English Translation】 English version May all beings, one by one, be able to stay away from suffering and distress, and each aspire to the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).

In some Buddha-kshetras (Buddha-fields), one may see the Tathagata (Thus Come One) extensively teaching the Dharma to all Asura (demi-gods) beings according to their needs, enabling each of them to transform from their Asura bodies.

In some Buddha-kshetras, one may see the Tathagata abiding in the miraculous realm of Manjushri (Bodhisattva of Wisdom), teaching the Dharma to the great Kshatriya (warrior caste) families, great Brahmana (priest caste) families, and great Grihapati (wealthy householder) families according to their needs, enabling each to obtain benefit; or teaching the Dharma to the Four Great King Heaven (Caturmaharajika-deva) and their retinue of devas (gods), telling these devas: 'You should know that all Samskaras (conditioned phenomena) are impermanent, do not give rise to the thought that they are the ultimate truth.' Those who hear this Dharma all obtain benefit.

In some Buddha-kshetras, one may see the Tathagata abiding in the miraculous realm of Manjushri, teaching the Dharma to the Thirty-three Heavens (Trayastrimsa) and their retinue of devas, including Sakra-devanam-indra (Lord of the Devas). He also tells them: 'All conditioned phenomena are impermanent and not the ultimate truth. Those with wisdom should know this as it is, and should not think of them as ultimate.' Those who hear this Dharma all obtain benefit.

In some Buddha-kshetras, one may see the Tathagata abiding in the miraculous realm of Manjushri, teaching the Dharma to the Yama Heaven (Yama-deva) and their retinue of devas, the Tusita Heaven and their retinue of devas, the Nirmarata Heaven and their retinue of devas, the Paranirmita-vasavartin Heaven and their retinue of devas, the Brahma-parisadya Heaven and their retinue of devas, the Brahma-purohita Heaven and their retinue of devas, the Maha-brahman Heaven and their retinue of devas, and even up to the Akanistha Heaven and their retinue of devas, each according to their needs, teaching them the Dharma, and all who hear the Dharma obtain benefit.

Or one may see the Tathagata abiding in the miraculous realm of Manjushri, teaching the Dharma to the Bodhisattva-mahasattvas (great Bodhisattvas) of the First Ground according to their needs. Or to those of the Second Ground, or the Third Ground, or the Fourth Ground, or the Fifth Ground, or the Sixth Ground, or the Seventh Ground, or the Eighth Ground, or the Ninth Ground, or the Tenth Ground, or to those Eka-jati-pratibaddha (one lifetime away from Buddhahood) who are about to achieve Anuttara-samyak-sambodhi, each according to their needs, expounding the essentials of the Dharma, causing them to advance in their practice, abide in non-retrogression, and universally enabling them to perfectly abide.

大涅盤界。

爾時妙吉祥菩薩現如是等種種神變，隨所經歷諸佛剎土，一切眾生見是相者，皆悉發於阿耨多羅三藐三菩提心，五百苾芻得諸漏盡心善解脫，八千菩薩得無生法忍，十千天子遠離塵垢得法眼凈。即時所得利益諸菩薩等，異口同音說伽陀曰：

「見是神通變化事，　　一切具足未曾有；　妙吉祥尊境界中，　　一切眾生得利益。」

爾時十方諸佛剎中已來集會諸菩薩眾，各各以神通力見如是等大希有事，俱白世尊釋迦牟尼佛言：「今此三千大千世界光明普照及希有事，是何神力所變化故？愿佛世尊為我等說。」

佛告諸菩薩摩訶薩言：「善男子！汝等當知，有菩薩大士名妙吉祥，住不退轉、已得灌頂，從東方來欲入此會，是彼神通現斯瑞應。又善男子！若人得聞彼妙吉祥名字者，皆悉住于不退轉心，況復得見甚為難事。」

是時世尊釋迦牟尼佛為諸菩薩摩訶薩作是說時，彼妙吉祥菩薩即以神通來入佛會，到佛會已頭面著地禮世尊足，前前白佛：「世尊釋迦牟尼佛！少病少惱、輕利調適得快樂不？我從東方大寶世界寶幢佛剎來此會中，禮近世尊聽說正法。」

爾時普華幢天子在大會中，從座而起前白佛言：「世尊！諸菩薩摩訶薩當修何法，即得成就如妙吉祥神通事業最勝

【現代漢語翻譯】大涅槃界（Mahaparinirvana realm）。

爾時，妙吉祥菩薩（Manjushri Bodhisattva）顯現如此種種神通變化，所經歷的各個佛剎（Buddha-kshetra），一切眾生見到這些景象，都發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），五百比丘（bhikshu）證得諸漏已盡、心得善解脫，八千菩薩（bodhisattva）證得無生法忍（anutpattika-dharma-kshanti），一萬天子（deva）遠離塵垢，得到法眼凈（dharma-caksu）。即時得到利益的諸位菩薩等，異口同聲地說偈頌道：

『見到這神通變化之事，一切具足，前所未有；妙吉祥尊的境界中，一切眾生都得到利益。』

爾時，十方諸佛剎中已經到來的諸位菩薩眾，各自以神通力見到如此等大希有之事，都稟白世尊釋迦牟尼佛（Shakyamuni Buddha）說：『如今這三千大千世界光明普照及希有之事，是何種神力所變化的緣故？愿佛世尊為我們解說。』

佛告訴諸位菩薩摩訶薩（bodhisattva-mahasattva）說：『善男子！你們應當知道，有菩薩大士名為妙吉祥，安住于不退轉地（avaivartika）、已經得到灌頂（abhiseka），從東方而來，想要進入此法會，這是他的神通顯現這些瑞應。又，善男子！如果有人得聞妙吉祥的名字，都安住于不退轉心，更何況得見他，更是難得之事。』

這時，世尊釋迦牟尼佛為諸位菩薩摩訶薩作此說時，那妙吉祥菩薩即以神通來到佛會，到達佛會後，頭面著地禮拜世尊的足，上前稟白佛說：『世尊釋迦牟尼佛！少病少惱、身心輕利調和，得快樂嗎？我從東方大寶世界寶幢佛剎來到此法會中，禮敬世尊，聽聞正法。』

爾時，普華幢天子（Pushpadvaja Deva）在大會中，從座位上站起來，上前稟白佛說：『世尊！諸位菩薩摩訶薩應當修習何種法，才能成就如妙吉祥的神通事業，最為殊勝？』

【English Translation】 The Great Nirvana Realm.

At that time, Manjushri Bodhisattva manifested such various miraculous transformations. In every Buddha-field (Buddha-kshetra) he passed through, all beings who saw these signs generated the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). Five hundred bhikshus attained the exhaustion of all outflows and the liberation of their minds. Eight thousand bodhisattvas attained the forbearance of the unoriginated dharma (anutpattika-dharma-kshanti). Ten thousand devas were purified from defilements and attained the pure Dharma Eye (dharma-caksu). Immediately, the bodhisattvas who had received these benefits spoke in unison in verse:

'Seeing these miraculous transformations, complete in every way, unprecedented; within the realm of the venerable Manjushri, all beings receive benefit.'

At that time, the bodhisattvas who had come from the Buddha-fields of the ten directions, each seeing such great and rare events through their own miraculous powers, all reported to the World Honored One, Shakyamuni Buddha: 'Now, this great light illuminating the three thousand great thousand worlds and these rare events, by what divine power are they transformed? May the World Honored Buddha explain this to us.'

The Buddha told the bodhisattva-mahasattvas: 'Good men! You should know that there is a great bodhisattva named Manjushri, who dwells in the stage of non-retrogression (avaivartika), and has already received the abhiseka (abhiseka). He is coming from the East, desiring to enter this assembly. These auspicious signs are the manifestation of his miraculous powers. Furthermore, good men! If people hear the name of Manjushri, they will all dwell in the mind of non-retrogression, how much more so if they see him, which is a very rare thing.'

At this time, as the World Honored One, Shakyamuni Buddha, was speaking thus to the bodhisattva-mahasattvas, that Manjushri Bodhisattva immediately came to the Buddha's assembly through his miraculous powers. Having arrived at the assembly, he prostrated himself with his head to the ground at the feet of the World Honored One, and stepped forward to report to the Buddha: 'World Honored One, Shakyamuni Buddha! Are you free from illness and affliction, light and comfortable in body and mind, and enjoying happiness? I have come from the Treasure Banner Buddha-field in the Great Treasure World of the East to this assembly, to pay homage to the World Honored One and listen to the True Dharma.'

At that time, the deva Pushpadvaja (Pushpadvaja Deva), in the great assembly, arose from his seat and stepped forward to report to the Buddha: 'World Honored One! What Dharma should the bodhisattva-mahasattvas cultivate in order to achieve the most excellent miraculous deeds like those of Manjushri?'

甚深辯才智慧？」

佛告普華幢天子言：「若菩薩摩訶薩樂欲成就如是神通勝事業者，應當具足四種法門。何等為四？一者、于甚深法隨喜聽受。二者、廣為他人說甚深法。三者、隨所聞法請問其義。四者、聞已信解如理修行。是為四種。復有四法，應當具足。何等為四？一者、于佛如來所說經法總持決定。二者、于諸經法愛樂修習。三者、于諸經法記念不忘。四者、于諸經法廣說流通。是為四種。復有四法，應當具足。何等為四？一者、于正法門諦實聽受。二者、于說法師生尊重想。三者、于持法人恭敬承事不生懈退。四者、于說法師常所稱讚長時無倦。是為四種。復有四法，應當具足。何等為四？所謂：四心常當發起。一者、平等心。二者、柔軟心。三者、無懈心。四者、無毒心。是為四種。若菩薩摩訶薩于如是等四種法門，隨所修習，即得如是神通變化最勝事業，復能成就智慧辯才。」

爾時世尊說是四種法門時，五千菩薩得無生法忍，四千天子遠離塵垢得法眼凈。是諸菩薩及天子眾得所利已，咸作是言：「普愿眾生皆得安住諸佛境界，于正法門深生信解，所聞正法記念受持，于未來世得大神通如妙吉祥，于諸佛剎變化自在。」

爾時普華幢天子白妙吉祥菩薩言：「菩薩從何所來至此佛會？

【現代漢語翻譯】現代漢語譯本：『如何才能獲得甚深辯才智慧？』

佛告訴普華幢天子（Pu Hua Chuang Tian Zi，菩薩名）說：『如果菩薩摩訶薩（Pu Sa Mo He Sa， महान्तः बोधिसत्त्वाः，偉大的菩薩）樂於成就這樣的神通殊勝事業，應當具足四種法門。是哪四種呢？第一，對於甚深佛法隨喜聽受。第二，廣泛地為他人宣說甚深佛法。第三，對於所聽聞的佛法請問其中的含義。第四，聽聞之後信受理解並如理修行。這就是四種。又有四種法，應當具足。是哪四種呢？第一，對於佛如來（Fo Ru Lai，तथागत，如來）所說的經法，總持並能做出決斷。第二，對於各種經法，喜愛並勤于修習。第三，對於各種經法，記憶不忘。第四，對於各種經法，廣泛宣說流通。這就是四種。又有四種法，應當具足。是哪四種呢？第一，對於正法之門，以真誠的態度聽受。第二，對於說法之法師，生起尊重之心。第三，對於持法之人，恭敬承事而不懈怠退縮。第四，對於說法之法師，經常稱讚而不感到厭倦。這就是四種。又有四種法，應當具足。是哪四種呢？就是四種心應當經常發起：第一，平等心。第二，柔軟心。第三，無懈怠心。第四，無嗔毒心。這就是四種。如果菩薩摩訶薩對於像這樣的四種法門，隨其所修習，就能獲得這樣的神通變化最殊勝的事業，又能成就智慧辯才。』

這時，世尊（Shi Zun，世尊）宣說這四種法門時，五千位菩薩獲得無生法忍（Wu Sheng Fa Ren，अक्षयोत्पादधर्मक्षान्ति，對不生不滅之法理的證悟），四千位天子遠離塵垢，獲得法眼凈（Fa Yan Jing，धर्मचक्षु，清凈的智慧之眼）。這些菩薩和天子眾獲得利益后，都這樣說：『普遍希望眾生都能安住在諸佛的境界中，對於正法之門深深地生起信心和理解，對於所聽聞的正法，記憶受持，在未來世獲得大神通，像妙吉祥（Miao Ji Xiang，Manjushri，文殊菩薩）一樣，在諸佛剎土變化自在。』

這時，普華幢天子對妙吉祥菩薩（Miao Ji Xiang Pu Sa，Manjushri，文殊菩薩）說：『菩薩從哪裡來到這佛的集會？』

【English Translation】 English version: 'How does one attain profound eloquence and wisdom?'

The Buddha told Pu Hua Chuang Tian Zi (普華幢天子, a Bodhisattva's name), 'If a Bodhisattva-Mahasattva (菩薩摩訶薩, महान्तः बोधिसत्त्वाः, great Bodhisattva) delights in accomplishing such miraculous and supreme deeds, they should be complete with four Dharmas. What are the four? First, to joyfully listen to and receive the profound Dharma. Second, to widely explain the profound Dharma to others. Third, to inquire about the meaning of the Dharma they have heard. Fourth, to believe, understand, and practice according to the Dharma they have heard. These are the four. There are also four Dharmas that should be complete. What are the four? First, to have a firm and decisive grasp of the Sutras spoken by the Buddha Tathagata (佛如來, तथागत, Thus Come One). Second, to love and diligently practice the Sutras. Third, to remember the Sutras without forgetting. Fourth, to widely explain and circulate the Sutras. These are the four. There are also four Dharmas that should be complete. What are the four? First, to listen to and receive the gate of the Proper Dharma with a sincere attitude. Second, to generate respect for the Dharma teacher. Third, to respectfully serve the Dharma holders without laziness or regression. Fourth, to constantly praise the Dharma teacher without weariness. These are the four. There are also four Dharmas that should be complete. What are the four? These are the four minds that should be constantly aroused: First, an equal mind. Second, a gentle mind. Third, a diligent mind. Fourth, a non-toxic mind. These are the four. If a Bodhisattva-Mahasattva cultivates these four Dharmas, they will attain such miraculous and transformative supreme deeds, and will also accomplish wisdom and eloquence.'

At that time, when the World Honored One (Shi Zun, 世尊) spoke of these four Dharmas, five thousand Bodhisattvas attained the Kshanti (Wu Sheng Fa Ren, अक्षयोत्पादधर्मक्षान्ति, forbearance) of non-origination of Dharmas, and four thousand Devas (heavenly beings) were purified of defilements and attained the Dharma Eye (Fa Yan Jing, धर्मचक्षु, Dharma-cakṣus). Having benefited, these Bodhisattvas and Devas all said, 'May all beings dwell in the realm of all Buddhas, deeply generate faith and understanding in the gate of the Proper Dharma, remember and uphold the Proper Dharma they have heard, and in the future, attain great miraculous powers like Manjushri (Miao Ji Xiang, Manjushri, 文殊菩薩), transforming freely in the Buddha-lands.'

At that time, Pu Hua Chuang Tian Zi said to Manjushri Bodhisattva (Miao Ji Xiang Pu Sa, Manjushri, 文殊菩薩), 'Where does the Bodhisattva come from to this Buddha assembly?'

所住佛剎其名何等？化主如來複何名字？」

時妙吉祥菩薩告普華幢天子言：「莫作是說：『有所從來』。何以故？天子當知，法界無來亦無所去，復無所行而無所住，一切無著。彼法界性，無所疑惑離諸戲論。天子！若言有來、有去、有所住者，是戲論法。」

爾時普華幢天子及諸大眾，聞妙吉祥菩薩說是法已，即時各各嘆未曾有，異口同音說伽陀曰：

「最上希有妙吉祥！　　從佛世尊所出生；　具足神通諸法門，　　聞者見者得利益。　大士今現此諸相，　　宣說甚深微妙法；　我皆隨喜得見聞，　　咸於今日獲大利。　我等昔聞大名士，　　今見神通妙色相；　菩薩是大法光明，　　出現一切諸佛法。　已能圓滿一切行，　　慚愧上服所莊嚴；　自利利他妙吉祥，　　最勝功德難思議。　菩薩猶如世間父，　　普攝一切為所歸；　開示涅盤方便門，　　咸令眾生到彼岸。　菩薩猶如大師子，　　一音能破諸外論；　正法功德悉已圓，　　一切染法皆清凈。　菩薩猶如世間地，　　普能出生諸善法；　復為最上大醫王，　　能救眾生諸病苦。　菩薩如月大清涼，　　令諸熱惱皆清凈；　復如日光大熾盛，　　廣照一切三摩地。　菩薩大利大導師，　　引示眾生

【現代漢語翻譯】現代漢語譯本『您所居住的佛剎叫什麼名字？教化之主如來的名號又是什麼？』

這時，妙吉祥菩薩（Manjushri Bodhisattva）告訴普華幢天子（Pu Hua Chuang Tian Zi）說：『不要這樣說：「從哪裡來」。為什麼呢？天子您應當知道，法界（Dharmadhatu）沒有來處也沒有去處，既沒有執行也沒有停留，一切都沒有執著。那法界的本性，沒有疑惑，遠離各種戲論。天子！如果說有來、有去、有所停留，那就是戲論之法。』

當時，普華幢天子和所有大眾，聽了妙吉祥菩薩所說的法之後，立刻各自讚嘆前所未有，異口同聲地說偈頌道：

『最上稀有妙吉祥！從佛世尊所出生；具足神通諸法門，聞者見者得利益。大士今現此諸相，宣說甚深微妙法；我皆隨喜得見聞，咸於今日獲大利。我等昔聞大名士，今見神通妙色相；菩薩是大法光明，出現一切諸佛法。已能圓滿一切行，慚愧上服所莊嚴；自利利他妙吉祥，最勝功德難思議。菩薩猶如世間父，普攝一切為所歸；開示涅盤方便門，咸令眾生到彼岸。菩薩猶如大師子，一音能破諸外論；正法功德悉已圓，一切染法皆清凈。菩薩猶如世間地，普能出生諸善法；復為最上大醫王，能救眾生諸病苦。菩薩如月大清涼，令諸熱惱皆清凈；復如日光大熾盛，廣照一切三摩地（Samadhi）。菩薩大利大導師，引示眾生』

【English Translation】 English version 『What is the name of the Buddha-field where you dwell? And what is the name of the Tathagata (Thus Come One) who is the teaching host?』

Then Manjushri Bodhisattva (妙吉祥菩薩) said to Pu Hua Chuang Tian Zi (普華幢天子): 『Do not say, 「From whence does one come?」 Why? O son of the gods, you should know that the Dharmadhatu (法界) has neither coming nor going, neither moving nor abiding, and is free from all attachments. That Dharmadhatu-nature is without doubt and free from all conceptual play. O son of the gods! To say that there is coming, going, or abiding is conceptual play.』

At that time, Pu Hua Chuang Tian Zi and all the great assembly, having heard the Dharma spoken by Manjushri Bodhisattva, each praised it as unprecedented, and with one voice spoke this gatha (verse):

『Most supreme and rare is Manjushri! Born from the Buddha, the World Honored One; Possessing all the gates of Dharma with spiritual powers, Those who hear and see him obtain benefit. The great being now manifests these signs, Proclaiming the profound and subtle Dharma; I rejoice in hearing and seeing him, And today we all obtain great benefit. In the past we heard of the great and famous one, Now we see his spiritual powers and wondrous form; The Bodhisattva is the great light of Dharma, Manifesting all the Buddhadharmas. He has already perfected all practices, Adorned with the upper garment of shame and remorse; Benefiting himself and others, Manjushri, His supreme merit and virtue are inconceivable. The Bodhisattva is like a father in the world, Universally gathering all to return to him; Revealing the expedient gate of Nirvana (涅盤), Enabling all beings to reach the other shore. The Bodhisattva is like a great lion, Whose one sound can shatter all external theories; The merit and virtue of the Proper Dharma are all complete, All defiled dharmas are purified. The Bodhisattva is like the earth in the world, Universally able to produce all good dharmas; And is also the supreme great physician, Able to save beings from all sickness and suffering. The Bodhisattva is like the moon, greatly cool and clear, Making all heat and vexation pure; And is also like the sun, greatly blazing, Widely illuminating all Samadhi (三摩地). The Bodhisattva is a great benefit and a great guide, Leading and showing beings』

菩提道；　常生廣大慈愍心，　　救度惡趣眾生苦。　菩薩常為所依怙，　　了別一切眾生心；　一切智智妙法門，　　普施眾生令解脫。」

爾時世尊告普華幢天子及諸大眾言：「如是如是。如汝所言，妙吉祥菩薩有是功德。」◎

佛說大乘不思議神通境界經卷上大正藏第 17 冊 No. 0843 佛說大乘不思議神通境界經

佛說大乘不思議神通境界經卷中

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

◎爾時普華幢天子復白佛言：「世尊！今此妙吉祥菩薩摩訶薩發菩提心為久近耶？」

佛言：「天子！此妙吉祥菩薩過於無量無邊殑伽沙數劫已發菩提心。天子！我今為汝及諸大眾，略說其一。」

是時普華幢天子白佛言：「世尊！愿為我等一切眾會，如理宣說。」

佛言：「天子！過去度如微塵數劫，爾時此娑婆世界有佛，名普觀清凈音王如來、應供、正等正覺，出現於世。彼佛法中有一苾芻名清凈音，于彼法中出家修道得五神通。時彼苾芻於四萬二千歲中，以種種香、華、燈、涂及眾妙具，供養彼佛，種是善根，發於阿耨多羅三藐三菩提心。天子！于汝意云何，彼時清凈音苾芻豈異人乎？即今妙吉祥菩薩摩訶薩是。汝等當

【現代漢語翻譯】現代漢語譯本菩提道：　　常懷廣大慈悲之心，救度墮入惡道的眾生，使他們脫離苦難。　　菩薩是眾生常常可以依靠的歸宿，能夠明瞭辨別一切眾生的心念。　　一切智智（sarvajñāna-jñāna）是通往無上智慧的奇妙法門，普遍施予眾生，使他們得到解脫。

這時，世尊告訴普華幢天子（Pu-hua Chuang Tian-zi）以及在場的大眾說：『是這樣的，是這樣的。正如你所說，妙吉祥菩薩（Mañjuśrī Bodhisattva）具有這樣的功德。』

《佛說大乘不思議神通境界經》捲上大正藏第17冊 No. 0843 《佛說大乘不思議神通境界經》

《佛說大乘不思議神通境界經》卷中

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護（Shi-hu）奉　詔譯

這時，普華幢天子又對佛說：『世尊！這位妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva）發起菩提心有多久了呢？』

佛說：『天子！這位妙吉祥菩薩在過去已經超過了無量無邊的恒河沙數劫的時間，就已經發起了菩提心。天子！我現在為你以及在場的大眾，簡略地說說其中的一段因緣。』

這時，普華幢天子對佛說：『世尊！希望您爲了我們所有在場的聽眾，如實地宣說。』

佛說：『天子！在過去經歷瞭如微塵數般眾多的劫數之前，那時這個娑婆世界（Sahā world）有一尊佛，名為普觀清凈音王如來（Puguang Qingjingyinwang Tathagata）、應供（Arhat）、正等正覺（Sammasaṃbuddha），出現在世間。那位佛的教法中有一位比丘（bhikṣu），名叫清凈音（Qingjingyin），在那位佛的教法中出家修行，獲得了五神通（pañcābhijñā）。當時那位比丘在四萬二千年中，用各種各樣的香、花、燈、涂香以及各種美妙的供具，供養那位佛，種下了這樣的善根，併發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。天子！你認為怎麼樣？那時的清凈音比丘難道是別人嗎？就是現在的妙吉祥菩薩摩訶薩。你們應當……』

【English Translation】 English version The Path of Bodhi: 　　Always generate vast compassion and loving-kindness, to rescue sentient beings in evil realms from suffering. 　　Bodhisattvas are the refuge that sentient beings constantly rely on, able to clearly discern the minds of all beings; 　　The wondrous Dharma gate of all-knowing wisdom (sarvajñāna-jñāna), universally bestow it upon sentient beings, enabling them to attain liberation.'

At that time, the World Honored One told the celestial being Pu-hua Chuang Tian-zi and the great assembly: 'So it is, so it is. Just as you have said, the Bodhisattva Mañjuśrī possesses such merits.'

The Sutra of the Buddha's Discourse on the Inconceivable Miraculous Power Realm of the Great Vehicle, Volume 1 Taisho Tripitaka Volume 17 No. 0843 The Sutra of the Buddha's Discourse on the Inconceivable Miraculous Power Realm of the Great Vehicle

The Sutra of the Buddha's Discourse on the Inconceivable Miraculous Power Realm of the Great Vehicle, Volume 2

Translated by Shi-hu, the Tripiṭaka Master of the Western Heaven Translation, Grand Master of the Dharma Transmission, Minister Attendant of the Imperial Academy, and Purple-Robed Minister by Imperial Decree

Then, the celestial being Pu-hua Chuang Tian-zi again said to the Buddha: 'World Honored One! How long has it been since this Bodhisattva-mahāsattva Mañjuśrī generated the Bodhi mind?'

The Buddha said: 'Celestial being! This Bodhisattva Mañjuśrī generated the Bodhi mind more than countless, boundless Ganges sand kalpas ago. Celestial being! Now, for you and the great assembly, I will briefly recount one of those instances.'

At that time, the celestial being Pu-hua Chuang Tian-zi said to the Buddha: 'World Honored One! May you, for the sake of us and all those assembled, expound it truthfully.'

The Buddha said: 'Celestial being! In the past, before as many kalpas as dust motes, at that time in this Sahā world, there was a Buddha named Puguang Qingjingyinwang Tathagata, Arhat, Sammasaṃbuddha, who appeared in the world. In that Buddha's Dharma, there was a bhikṣu named Qingjingyin, who left home to cultivate the path in that Dharma and attained the five supernormal powers (pañcābhijñā). At that time, that bhikṣu, for forty-two thousand years, used various incenses, flowers, lamps, scented pastes, and various wonderful implements to make offerings to that Buddha, planted these roots of goodness, and generated the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta). Celestial being! What do you think? Was that bhikṣu Qingjingyin someone else? He is now the Bodhisattva-mahāsattva Mañjuśrī. You should...'

知，此妙吉祥菩薩已於無量無邊殑伽沙數佛世尊所發菩提心，已度殑伽沙數眾生，令住須陀洹、斯陀含、阿那含、阿羅漢果；已度殑伽沙數眾生，令住緣覺果；已度殑伽沙數眾生，令住初地，乃至已度殑伽沙數眾生，令住十地。妙吉祥菩薩如是廣大種諸善根成就善法。

「複次天子！假使有人滿三千大千世界七寶佈施如來，是人所獲功德其數甚多；若復有人聞此妙吉祥菩薩名字，恭敬受持乃至隨喜稱念者，當知是人福多於彼。又復天子！若三千大千世界所有眾生，一一皆得須陀洹乃至阿羅漢果，是人得福甚多；若復有人聞此妙吉祥菩薩名字能受持者，福多於彼；又若三千大千世界所有眾生，一一皆悉得緣覺果，是人得福甚多；若復有人聞此妙吉祥菩薩名字能受持者，福多於彼。何以故？若有人稱讚受持諸佛名字，若復有人稱讚受持妙吉祥菩薩名字，如是二人所獲功德等無有異。」

爾時普華幢天子聞佛世尊作是說已，即與四萬天子，合掌恭敬作如是言：「善哉妙吉祥菩薩！甚善甚善！我等志誠歸命頂禮。」彼諸天子發是言時，其聲普遍三千大千世界皆悉遙聞。

爾時尊者大目乾連聞是聲已，來詣佛所前白佛言：「世尊！今此三千大千世界，皆得普聞讚歎音聲。是何神力現此希有不思議事？」

【現代漢語翻譯】現代漢語譯本：佛陀說：『要知道，這位妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）已經在無量無邊的恒河沙數般的佛陀世尊那裡發起了菩提心，已經度化了恒河沙數般的眾生，使他們安住于須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）的果位；已經度化了恒河沙數般的眾生，使他們安住于緣覺（Pratyekabuddha，獨覺）果位；已經度化了恒河沙數般的眾生，使他們安住于初地，乃至已經度化了恒河沙數般的眾生，使他們安住於十地。妙吉祥菩薩就是這樣廣泛地種植各種善根，成就各種善法。』『再者，天子！假設有人用充滿三千大千世界的七寶來佈施如來，這個人所獲得的功德非常多；如果有人聽聞這位妙吉祥菩薩的名字，恭敬地接受、奉持，乃至隨喜稱念，應當知道這個人所獲得的福報比前者還要多。又，天子！如果三千大千世界所有的眾生，每一個都證得須陀洹乃至阿羅漢果，這個人獲得的福報非常多；如果有人聽聞這位妙吉祥菩薩的名字能夠受持，福報比前者還要多；又如果三千大千世界所有的眾生，每一個都證得緣覺果，這個人獲得的福報非常多；如果有人聽聞這位妙吉祥菩薩的名字能夠受持，福報比前者還要多。為什麼呢？如果有人稱讚受持諸佛的名字，如果有人稱讚受持妙吉祥菩薩的名字，這兩個人所獲得的功德是相等沒有差異的。』當時，普華幢天子聽聞佛世尊這樣說后，立即與四萬天子一起，合掌恭敬地說：『太好了，妙吉祥菩薩！太好了，太好了！我們真心誠意地歸命頂禮。』這些天子發出這些話語時，他們的聲音普遍傳遍三千大千世界，所有人都遙遠地聽到了。當時，尊者大目乾連（Mahamaudgalyayana，目犍連）聽到這個聲音后，來到佛陀面前稟告說：『世尊！現在這三千大千世界，都普遍聽到了讚歎的聲音。是什麼樣的神力顯現出這種稀有不可思議的事情呢？』

【English Translation】 English version: The Buddha said, 'Know this, this Manjushri Bodhisattva has already generated the Bodhi mind in the presence of countless Buddhas, as many as the sands of the Ganges River. He has already liberated beings as numerous as the sands of the Ganges River, enabling them to abide in the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one); He has already liberated beings as numerous as the sands of the Ganges River, enabling them to abide in the fruit of Pratyekabuddha (solitary Buddha); He has already liberated beings as numerous as the sands of the Ganges River, enabling them to abide in the first Bhumi (stage of a Bodhisattva), and even has already liberated beings as numerous as the sands of the Ganges River, enabling them to abide in the tenth Bhumi. Manjushri Bodhisattva thus extensively plants all kinds of good roots and accomplishes virtuous dharmas.' 'Furthermore, son of the gods! Suppose someone were to offer the Tathagata (Thus Come One) the seven treasures filling the three thousand great thousand worlds, the merit that person would obtain would be very great. If someone were to hear the name of this Manjushri Bodhisattva, respectfully accept and uphold it, and even rejoice and recite it, know that this person's merit is greater than the former. Moreover, son of the gods! If all the beings in the three thousand great thousand worlds were to attain the fruits of Srotapanna and even Arhat, the merit that person would obtain would be very great. If someone were to hear the name of this Manjushri Bodhisattva and be able to uphold it, their merit would be greater than the former. Furthermore, if all the beings in the three thousand great thousand worlds were to attain the fruit of Pratyekabuddha, the merit that person would obtain would be very great. If someone were to hear the name of this Manjushri Bodhisattva and be able to uphold it, their merit would be greater than the former. Why is this so? If someone praises and upholds the names of all the Buddhas, and if someone praises and upholds the name of Manjushri Bodhisattva, the merit obtained by these two people is equal and without difference.' At that time, the son of the gods, Universal Flower Banner, having heard the Buddha say this, immediately together with forty thousand sons of the gods, joined their palms respectfully and said, 'Excellent, Manjushri Bodhisattva! Excellent, excellent! We sincerely take refuge and prostrate ourselves.' When those sons of the gods uttered these words, their voices universally spread throughout the three thousand great thousand worlds, and everyone heard them from afar. At that time, the Venerable Mahamaudgalyayana (Great Maudgalyayana) having heard this voice, came to the Buddha and said, 'World Honored One! Now, in this three thousand great thousand worlds, the sound of praise is universally heard. What divine power is manifesting this rare and inconceivable event?'

佛告大目乾連言：「汝今當知，是妙吉祥菩薩摩訶薩——已住不退轉，被大鎧甲最勝大士——在此會中，諸天子等稱讚彼名，是故音聲普聞三千大千世界。大目乾連！若有人隨其方處，稱讚受持此妙吉祥菩薩名字者，即時三千大千世界普皆震動。」

是時尊者大目乾連復白佛言：「希有世尊！此菩薩摩訶薩成就如是不思議事，被大鎧甲勇猛精進，成熟有情具諸佛法。世尊！若人以少善根，不能如是圓滿具足大菩薩法。」

爾時世尊為大目乾連說是法時，忽然出現大寶蓮華，遍滿娑婆世界，一一蓮華大如車輪，其華各有種種色香，諸妙寶網以為莊嚴，于其華中有一蓮華而最出現，高顯妙好，一切眾會皆悉睹見。

爾時尊者阿難見其蓮華殊妙莊嚴忽然出現，即白佛言：「世尊！云何此會先有是相？」

佛言：「阿難！汝今當觀，不久即有六萬菩薩摩訶薩眾，從普遍光明世界吉祥德王佛剎中而來此會，各各處其寶蓮華上結加趺坐。彼一蓮華最高顯者，當有菩薩名遍照藏，處其華上加趺而坐。是諸菩薩欲現空中故，先示此寶蓮華相。」

爾時會中諸菩薩等一切大眾，咸共稱讚得未曾有，各各合掌向空頂禮。是時于虛空中有梵王、帝釋，執寶蓮華，圍繞遍照藏菩薩摩訶薩。而此菩薩與諸大士，

【現代漢語翻譯】現代漢語譯本佛陀告訴大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）說：『你現在應當知道，這位妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva，文殊菩薩，大菩薩）——已經安住于不退轉地，披著大鎧甲的最勝大士——在此法會中，諸天子等都在稱讚他的名號，所以音聲普遍傳遍三千大千世界。大目乾連！如果有人隨其所在之處，稱讚受持這位妙吉祥菩薩的名字，即時三千大千世界都會普遍震動。』這時，尊者大目乾連又對佛陀說：『希有啊，世尊！這位菩薩摩訶薩成就如此不可思議之事，披著大鎧甲勇猛精進，成熟有情，具足諸佛之法。世尊！如果有人以微少的善根，不能像這樣圓滿具足大菩薩之法。』這時，世尊為大目乾連說此法時，忽然出現大寶蓮華，遍滿娑婆世界（Sahā World，我們所居住的這個世界），每一朵蓮華都大如車輪，這些蓮華各有種種顏色和香氣，用各種妙寶網來裝飾，在這些蓮華中有一朵蓮華最為突出，高顯美妙，一切與會大眾都看到了。這時，尊者阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）見到這些蓮華殊勝美妙莊嚴忽然出現，就對佛陀說：『世尊！為什麼這次法會事先出現這樣的景象？』佛陀說：『阿難！你現在應當觀看，不久將有六萬菩薩摩訶薩眾，從普遍光明世界吉祥德王佛（Jixiang Dewang Buddha）的佛剎中來到此法會，各自坐在寶蓮華上結跏趺坐。那一朵蓮華最高顯的，當有一位菩薩名叫遍照藏（Pianzhao Zang），坐在那朵蓮華上結跏趺坐。這些菩薩想要顯現在空中，所以先示現這些寶蓮華的景象。』這時，法會中的諸位菩薩等一切大眾，都共同稱讚得未曾有，各自合掌向空中頂禮。這時，在虛空中有梵王、帝釋（Śakra，佛教的護法神），手執寶蓮華，圍繞遍照藏菩薩摩訶薩。而這位菩薩與諸位大士，

【English Translation】 English version The Buddha said to Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers): 'You should know now that this Mañjuśrī Bodhisattva-mahāsattva (Manjushri Bodhisattva, great bodhisattva) – who has already dwelt in the stage of non-retrogression, and is the most victorious great being wearing great armor – in this assembly, the gods and others are praising his name, therefore the sound is universally heard throughout the three thousand great thousand worlds. Mahāmaudgalyāyana! If someone, wherever they are, praises and upholds the name of this Mañjuśrī Bodhisattva, then immediately the three thousand great thousand worlds will universally shake.' At this time, the Venerable Mahāmaudgalyāyana again said to the Buddha: 'It is rare, World Honored One! This Bodhisattva-mahāsattva accomplishes such inconceivable things, wears great armor, is courageous and diligent, matures sentient beings, and possesses all the Buddha-dharmas. World Honored One! If someone has little good roots, they cannot thus perfectly possess the great bodhisattva-dharmas.' At this time, as the World Honored One was speaking this Dharma to Mahāmaudgalyāyana, suddenly great jeweled lotuses appeared, filling the Sahā World (the world we live in), each lotus as large as a chariot wheel, and each flower had various colors and fragrances, adorned with various exquisite jeweled nets. Among these lotuses, there was one lotus that was most prominent, high and wonderfully beautiful, and all the assembly saw it. At this time, the Venerable Ānanda (one of the ten great disciples of the Buddha, known as the foremost in hearing) saw these lotuses appear suddenly, wonderfully adorned, and said to the Buddha: 'World Honored One! Why does this assembly have such a sign appearing beforehand?' The Buddha said: 'Ānanda! You should observe now, soon there will be a gathering of sixty thousand Bodhisattva-mahāsattvas coming to this assembly from the Buddha-field of Jixiang Dewang Buddha (Auspicious Virtue King Buddha) in the Universally Luminous World, each sitting in the lotus posture on their jeweled lotus. The one lotus that is the highest and most prominent will have a Bodhisattva named Pianzhao Zang (Universally Illuminating Treasury) sitting in the lotus posture on that flower. These Bodhisattvas want to appear in the sky, so they first show the sign of these jeweled lotuses.' At this time, all the great assembly, including the Bodhisattvas in the assembly, all praised that they had never seen such a thing before, and each folded their palms and bowed towards the sky. At this time, in the sky, there were Brahma Kings and Śakra (Buddhist protector deity), holding jeweled lotuses, surrounding the Pianzhao Zang Bodhisattva-mahāsattva. And this Bodhisattva and the great beings,

即時各各踴身虛空高七多羅樹，一切眾會皆悉睹見。時諸菩薩于其空中雨眾寶華，種種色香殊妙第一，以供養佛。華供養已，于虛空中出如是聲：「世尊！吉祥德王如來、應供、正等正覺，問訊世尊釋迦牟尼如來！少病少惱、輕利調適得大快樂、氣力安不？吉祥德王如來如是置問：『今遍照藏菩薩摩訶薩等六萬菩薩同來至此，禮近世尊！隨喜聽受不思議境界正法。』」爾時空中出是聲已，遍照藏菩薩摩訶薩及諸菩薩，即時各各從空而下，頭面著地禮佛足已，住立佛前。

爾時世尊知是事已，故復問言：「遍照藏菩薩摩訶薩等諸善男子！汝等今者何故至此？」

遍照藏菩薩白佛言：「世尊！我等於普遍光明世界吉祥德王佛剎中，聞此娑婆世界世尊釋迦牟尼如來與諸菩薩大士而共集會，宣說不思議境界正法。我等欲見世尊及聞正法，以是因緣故來至此。」

爾時尊者大迦葉在大會中前白佛言：「世尊！普遍光明世界吉祥德王佛剎，去此佛剎而不遠耶？何故此諸大士于少時間速能至此？」

遍照藏菩薩謂大迦葉言：「尊者！汝若以自神通定力往彼世界，至壽量盡亦未能到。是故當知，彼佛世界如是遠近。」

爾時佛告大迦葉言：「去此世界，度如六十殑伽沙數佛剎，即到普遍光明世界，此諸

【現代漢語翻譯】現代漢語譯本：即刻，他們各自躍身至虛空中，高如七棵多羅樹（一種高大的棕櫚樹），所有在場的眾人都親眼看見。當時，諸位菩薩在空中散落各種珍寶花朵，顏色和香氣都極其美妙，以此來供養佛陀。供養完畢后，從虛空中傳出這樣的聲音：『世尊！吉祥德王如來（Jixiang Dewang Rulai，佛名）、應供（yinggong，值得供養的人）、正等正覺（zhengdengzhengjue，完全覺悟的人），向世尊釋迦牟尼如來（Shijiamouni Rulai）問候！祝願您少病少惱，身心輕安調和，獲得大快樂，氣力安康！吉祥德王如來這樣問道：『現在遍照藏菩薩摩訶薩（Bianzhao Zang Pusa Mohesa，菩薩名）等六萬菩薩一同來到這裡，禮敬世尊！隨喜聽受不可思議境界的正法。』』這時，空中發出聲音后，遍照藏菩薩摩訶薩和各位菩薩，立即各自從空中降落，頭面觸地，禮拜佛陀的雙足，然後站立在佛陀面前。這時，世尊知道這件事後，特意問道：『遍照藏菩薩摩訶薩等各位善男子！你們現在為何來到這裡？』遍照藏菩薩對佛陀說：『世尊！我們在普遍光明世界（Pubian Guangming Shijie）吉祥德王佛剎（Jixiang Dewang Fochazhong）中，聽聞這個娑婆世界（Suopo Shijie）的世尊釋迦牟尼如來與諸位菩薩大士共同聚會，宣說不可思議境界的正法。我們想要拜見世尊並聽聞正法，因為這個因緣，所以來到這裡。』這時，尊者大迦葉（Da Jiaye）在大眾中向前對佛陀說：『世尊！普遍光明世界吉祥德王佛剎，距離這個佛剎不遠嗎？為什麼這些大士在這麼短的時間內就能迅速到達這裡？』遍照藏菩薩對大迦葉說：『尊者！你如果用自己的神通定力前往那個世界，即使到壽命終結也無法到達。所以應當知道，那個佛的世界就是這樣遠近。』這時，佛陀告訴大迦葉說：『從這個世界出發，度過如六十殑伽沙（gengqiesha，恒河沙）數那麼多的佛剎，就能到達普遍光明世界，這些

【English Translation】 English version: Immediately, each of them leaped into the air, as high as seven Tala trees (a tall palm tree), and all those present beheld it. At that time, the Bodhisattvas rained down various precious flowers in the sky, with colors and fragrances that were supremely wonderful, to offer to the Buddha. After the flower offering, such a voice came forth from the sky: 'World Honored One! The Tathagata Jixiang Dewang Rulai (Auspicious Virtue King Tathagata), Worthy of Offerings, Perfectly and Completely Awakened, sends greetings to the World Honored One Shakyamuni Tathagata! [He inquires:] Are you free from illness and affliction, light and comfortable, enjoying great happiness, and is your strength at peace? The Tathagata Jixiang Dewang Rulai asks thus: 'Now, the Bodhisattva Mahasattva Bianzhao Zang Pusa Mohesa (Universally Illuminating Treasury Bodhisattva Mahasattva) and sixty thousand Bodhisattvas have come here together to pay homage to the World Honored One! They rejoice in hearing and receiving the inconceivable realm of the True Dharma.'' At that time, after this voice came forth from the sky, the Bodhisattva Mahasattva Bianzhao Zang Pusa Mohesa and the Bodhisattvas immediately descended from the sky, touched the ground with their heads and faces, prostrated themselves at the Buddha's feet, and stood before the Buddha. Then, the World Honored One, knowing this matter, asked again, 'Bodhisattva Mahasattva Bianzhao Zang Pusa Mohesa and all you good men! Why have you come here now?' The Bodhisattva Bianzhao Zang Pusa said to the Buddha, 'World Honored One! In the Pubian Guangming Shijie (Universally Radiant World) Jixiang Dewang Fochazhong (Auspicious Virtue King Buddha-field), we heard that the World Honored One Shakyamuni Tathagata in this Suopo Shijie (Saha World) is gathering with the Bodhisattvas and great beings, expounding the True Dharma of the inconceivable realm. We wish to see the World Honored One and hear the True Dharma, and for this reason, we have come here.' At that time, the Venerable Da Jiaye (Mahakashyapa) stepped forward in the assembly and said to the Buddha, 'World Honored One! Is the Jixiang Dewang Fochazhong (Auspicious Virtue King Buddha-field) in the Pubian Guangming Shijie (Universally Radiant World) not far from this Buddha-field? Why are these great beings able to arrive here so quickly in such a short time?' The Bodhisattva Bianzhao Zang Pusa said to Mahakashyapa, 'Venerable One! If you were to go to that world using your own supernatural powers and meditative concentration, you would not be able to reach it even if you exhausted your lifespan. Therefore, you should know that the distance to that Buddha-world is like this.' At that time, the Buddha said to Mahakashyapa, 'Departing from this world, passing through as many Buddha-fields as sixty Ganges sands (gengqiesha), one will arrive at the Universally Radiant World. These

菩薩以其最勝大神通力，速能至此。」

是時尊者大迦葉白佛言：「世尊！我今樂欲往彼世界。」

遍照藏菩薩即問尊者大迦葉言：「尊者云何于來去想有所動轉？迦葉！汝於何法見有來去？汝謂色法有來去耶？受、想、行、識有來去耶？」

大迦葉答言：「善男子！色無來去，受、想、行、識亦無來去。于定心中示來去相，若住定心即諸色不見，色無見故即不能得彼來去相。善男子！若住定心即得勝義法門。

「複次善男子！汝諸菩薩來此久耶？」

遍照藏答言：「我來久近，如汝尊者所得漏盡證心解脫。」

大迦葉言：「希有大士！得大神通。」

遍照藏言：「即汝尊者得心解脫亦云何久？」

大迦葉言：「解脫已久。」

遍照藏言：「如汝尊者得心解脫，當以何義說名為心？」

大迦葉言：「汝善男子！亦云何說？」

遍照藏言：「心有所縛，何名解脫？」

大迦葉言：「若如是者，汝善男子！有縛於心不名解脫，亦復不名解脫知見。」

遍照藏言：「尊者大迦葉！心本無縛，其何解脫？」

大迦葉言：「若於無縛如實了知，是即解脫。」

遍照藏言：「尊者大迦葉！為用何心而了知耶？過去耶、未來耶、現在

【現代漢語翻譯】現代漢語譯本：『菩薩以他們最殊勝的大神通力量，能夠快速到達這裡。』

這時，尊者大迦葉（Mahākāśyapa）對佛說：『世尊！我現在很想去那個世界。』

遍照藏菩薩（Samantaprabhāsa-garbha Bodhisattva）就問尊者大迦葉說：『尊者為什麼對於來去的想法有所動搖呢？迦葉！你在什麼法中見到有來去呢？你認為色法（rūpa，物質現象）有來去嗎？受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）有來去嗎？』

大迦葉回答說：『善男子！色沒有來去，受、想、行、識也沒有來去。在定心中示現來去之相，如果安住于定心，就什麼色法都看不見，因為看不見色法，就不能得到那來去之相。善男子！如果安住于定心，就能得到殊勝的勝義法門。』

『再問你，善男子！你們這些菩薩來這裡多久了？』

遍照藏回答說：『我來此的時間長短，就像尊者你所證得的漏盡（āsrava-kṣaya，煩惱斷盡）證心解脫一樣。』

大迦葉說：『稀有啊，大士！得到如此大的神通。』

遍照藏說：『那麼尊者你得到的心解脫，又該如何說它持續了多久呢？』

大迦葉說：『解脫已經很久了。』

遍照藏說：『像尊者你得到的心解脫，應當用什麼意義來說明這個「心」呢？』

大迦葉說：『你這位善男子！又該如何說呢？』

遍照藏說：『心如果有所束縛，又怎麼能叫做解脫呢？』

大迦葉說：『如果像你所說的那樣，善男子！有束縛於心就不能叫做解脫，也不能叫做解脫知見。』

遍照藏說：『尊者大迦葉！心本來就沒有束縛，又有什麼解脫可言呢？』

大迦葉說：『如果在沒有束縛的狀態中如實了知，這就是解脫。』

遍照藏說：『尊者大迦葉！是用什麼心來了解知曉的呢？過去的心嗎？未來的心嗎？還是現在的心？』

【English Translation】 English version: 'Bodhisattvas, with their supreme great supernormal powers, can quickly arrive here.'

At that time, the Venerable Mahākāśyapa said to the Buddha: 'World Honored One! I now desire to go to that world.'

The Samantaprabhāsa-garbha Bodhisattva then asked the Venerable Mahākāśyapa: 'Venerable one, why are you moved by thoughts of coming and going? Kāśyapa! In what dharma do you see coming and going? Do you think rūpa (form, material phenomena) has coming and going? Do vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) have coming and going?'

Mahākāśyapa replied: 'Good man! Rūpa has no coming and going, and vedanā, saṃjñā, saṃskāra, and vijñāna also have no coming and going. In the mind of samādhi (concentration), the appearance of coming and going is shown. If one abides in the mind of samādhi, then all rūpa is not seen. Because rūpa is not seen, one cannot obtain that appearance of coming and going. Good man! If one abides in the mind of samādhi, one obtains the supreme meaning of the Dharma.'

'Furthermore, good man! How long have you bodhisattvas been here?'

Samantaprabhāsa-garbha replied: 'My coming here is as long or short as the āsrava-kṣaya (extinction of outflows, ending of defilements) and liberation of mind that you, Venerable one, have attained.'

Mahākāśyapa said: 'Rare indeed, great being! You have obtained great supernormal powers.'

Samantaprabhāsa-garbha said: 'Then how long has the mind liberation that you, Venerable one, have attained lasted?'

Mahākāśyapa said: 'Liberation has been for a long time.'

Samantaprabhāsa-garbha said: 'Since you, Venerable one, have attained mind liberation, with what meaning should one speak of this 'mind'?'

Mahākāśyapa said: 'How would you say it, good man?'

Samantaprabhāsa-garbha said: 'If the mind is bound by something, how can it be called liberation?'

Mahākāśyapa said: 'If it is as you say, good man! If there is a binding of the mind, it cannot be called liberation, nor can it be called the knowledge and vision of liberation.'

Samantaprabhāsa-garbha said: 'Venerable Mahākāśyapa! The mind is originally without binding, so what liberation is there?'

Mahākāśyapa said: 'If one truly knows the state of no binding, that is liberation.'

Samantaprabhāsa-garbha said: 'Venerable Mahākāśyapa! With what mind do you know and understand? The past mind? The future mind? Or the present mind?'

耶？若過去心，彼已滅盡；若未來心，當亦未至；若現在心，今即無住。離此三世，復以何心而了知耶？」

大迦葉言：「善男子！心法滅處非彼心分。」

遍照藏言：「尊者大迦葉！即此心滅處而可了知耶？」

大迦葉言：「若心滅處即不能知。」

遍照藏言：「彼一切法皆如心滅，是故不能有所了知。」

大迦葉言：「汝善男子！得大辯才隨問能答。我今不能有是辯才。」

遍照藏言：「尊者大迦葉！于汝意云何？所有辯才，若見若聞，為有得耶？」

大迦葉言：「無得無聞。何以故？緣生性故。」

遍照藏言：「豈非一切法皆同如是耶？」

大迦葉言：「善男子！諸法亦如是！」

遍照藏言：「尊者大迦葉！于汝意云何？若見若聞，于其辯才能無斷耶？」

大迦葉言：「不壞亦不斷。」

遍照藏言：「尊者大迦葉！如是如是！菩薩辯才隨有所問而不斷壞。迦葉當知，諸菩薩摩訶薩縱經劫數隨問能答，所有辯才亦不斷壞。」

爾時遍照藏菩薩及尊者大迦葉說是法時，五十萬眾生皆發阿耨多羅三藐三菩提心，二百菩薩得無生法忍。

爾時尊者大迦葉白佛言：「世尊！勸請世尊為妙吉祥菩薩及大會眾如應說法，使其長夜得大

{ "translations": [ "現代漢語譯本：", "『如果追溯過去的心，它已經滅盡；如果期待未來的心，它尚未到來；如果把握現在的心，它卻無法停留。脫離這過去、現在、未來三世，又用什麼心來了解認知呢？』", "", "大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）說：『善男子！心法滅盡之處，並非心的作用範圍。』", "", "遍照藏（Samantaprabhāsa-garbha，菩薩名）說：『尊者大迦葉！就在這心滅盡之處，可以瞭解認知嗎？』", "", "大迦葉說：『如果心滅盡之處就能瞭解認知，那是不可能的。』", "", "遍照藏說：『那麼一切法都像心一樣滅盡，因此無法有所瞭解認知。』", "", "大迦葉說：『你這位善男子！獲得了極大的辯才，無論什麼問題都能回答。我現在沒有這樣的辯才。』", "", "遍照藏說：『尊者大迦葉！您認為如何？所有的辯才，無論是見到的還是聽到的，是有所得來的嗎？』", "", "大迦葉說：『沒有所得，也沒有所聞。為什麼呢？因為是因緣生起的緣故。』", "", "遍照藏說：『難道不是一切法都同樣如此嗎？』", "", "大迦葉說：『善男子！諸法也像這樣！』", "", "遍照藏說：『尊者大迦葉！您認為如何？無論是見到的還是聽到的，對於辯才能夠沒有斷絕嗎？』", "", "大迦葉說：『不會毀壞，也不會斷絕。』", "", "遍照藏說：『尊者大迦葉！正是這樣！菩薩的辯才無論遇到什麼問題都不會斷絕毀壞。迦葉應當知道，諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）即使經過無數劫，無論遇到什麼問題都能回答，所有的辯才也不會斷絕毀壞。』", "", "當時，遍照藏菩薩和尊者大迦葉在宣說此法時，五十萬眾生都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），二百位菩薩獲得了無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的證悟）。", "", "當時，尊者大迦葉對佛說：『世尊！懇請世尊為妙吉祥菩薩（Mañjuśrī，文殊菩薩）和大會大眾如理說法，使他們長夜獲得大利益。』", "", "", "english_translations": [ "English version:", "『If we trace back the past mind, it has already ceased; if we anticipate the future mind, it has not yet arrived; if we grasp the present mind, it cannot stay. Apart from these three times, past, present, and future, with what mind can we understand and know?』", "", "Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) said, 『Good man! The place where the mind-dharma ceases is not within the scope of the mind.』", "", "Samantaprabhāsa-garbha (name of a Bodhisattva) said, 『Venerable Mahākāśyapa! Is it at this very place where the mind ceases that understanding and knowing are possible?』", "", "Mahākāśyapa said, 『If understanding and knowing were possible at the place where the mind ceases, that would be impossible.』", "", "Samantaprabhāsa-garbha said, 『Then all dharmas are like the mind ceasing, therefore there can be no understanding or knowing.』", "", "Mahākāśyapa said, 『You, good man! Have obtained great eloquence, able to answer any question. I do not have such eloquence now.』", "", "Samantaprabhāsa-garbha said, 『Venerable Mahākāśyapa! What do you think? Is all eloquence, whether seen or heard, obtained?』", "", "Mahākāśyapa said, 『There is no obtaining, nor is there hearing. Why? Because it arises from conditions.』", "", "Samantaprabhāsa-garbha said, 『Isn't it that all dharmas are the same in this way?』", "", "Mahākāśyapa said, 『Good man! All dharmas are like this!』", "", "Samantaprabhāsa-garbha said, 『Venerable Mahākāśyapa! What do you think? Can eloquence, whether seen or heard, be without cessation?』", "", "Mahākāśyapa said, 『It is neither destroyed nor does it cease.』", "", "Samantaprabhāsa-garbha said, 『Venerable Mahākāśyapa! It is so, it is so! The eloquence of a Bodhisattva does not cease or get destroyed no matter what question is asked. Kāśyapa should know that even if the Bodhisattva-mahāsattvas (Great Bodhisattvas) go through countless kalpas (aeons), they can answer any question, and all their eloquence will not cease or be destroyed.』", "", "At that time, when Bodhisattva Samantaprabhāsa-garbha and Venerable Mahākāśyapa were expounding this Dharma, five hundred thousand beings all aroused the anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), and two hundred Bodhisattvas attained the anutpāda-dharma-kṣānti (acceptance of the non-arising of all dharmas).", "", "At that time, Venerable Mahākāśyapa said to the Buddha, 『World Honored One! I beseech the World Honored One to expound the Dharma appropriately for Bodhisattva Mañjuśrī (Bodhisattva of wisdom) and the great assembly, so that they may obtain great benefit throughout the long night.』" ] }

利樂，而能決定證諸法性！」

爾時有菩薩名曰辯積，在大會中，從座而起白妙吉祥菩薩言：「妙吉祥！云何尊者大迦葉於法精進能善宣說？」

妙吉祥言：「此大迦葉！于聲聞法中已得無畏。」

辯積菩薩言：「此大迦葉！云何不住大乘法中？」

妙吉祥言：「善男子！此大迦葉！亦非不能住大乘法，為于聲聞法中得解脫故。」

辯積菩薩言：「妙吉祥！云何名為聲聞法？」

妙吉祥言：「世尊釋迦牟尼如來！於此娑婆世界為諸眾生說三乘法。何等為三？所謂聲聞乘、緣覺乘、大乘，是名三乘。何以故？有諸眾生，起劣精進而求解脫故，佛方便開示三乘。」

辯積菩薩言：「妙吉祥！云何如來廣說無量空解脫門、無相解脫門、無愿解脫門？」

妙吉祥言：「善男子！如來以善方便，宣說無量空、無相、無愿解脫法門，令諸眾生如理修行。」

爾時妙吉祥菩薩為辯積菩薩說是法時，會中所有天、龍、夜叉、乾闥婆等，即時各各合掌恭敬，異口同音說伽陀曰：

「所有一切供養具，　　寶衣寶器眾莊嚴；　妙吉祥尊所嚴身，　　我今稱讚功德聚。」◎

◎爾時普華幢天子復白佛言：「世尊！此妙吉祥菩薩摩訶薩，最初於何佛世尊所發菩提心？」

【現代漢語翻譯】現代漢語譯本： '利樂，從而能夠決定並證得諸法的本性！'

這時，有一位名叫辯積的菩薩，在大眾中起身，對妙吉祥菩薩說：'妙吉祥！尊者大迦葉如何在佛法上精進，從而能夠很好地宣說佛法？'

妙吉祥說：'這位大迦葉，在聲聞法中已經獲得了無畏。'

辯積菩薩說：'這位大迦葉，為什麼不住在大乘法中呢？'

妙吉祥說：'善男子！這位大迦葉，也不是不能住在大乘法中，而是爲了在聲聞法中獲得解脫的緣故。'

辯積菩薩說：'妙吉祥！什麼叫做聲聞法？'

妙吉祥說：'世尊釋迦牟尼如來，在這個娑婆世界（Saha World，指我們所居住的這個充滿煩惱和痛苦的世界）為眾生宣說了三乘法。哪三種呢？就是聲聞乘、緣覺乘、大乘，這叫做三乘。為什麼呢？因為有些眾生，發起低劣的精進而求解脫，所以佛陀方便開示了三乘。'

辯積菩薩說：'妙吉祥！如來為什麼廣泛宣說無量空解脫門、無相解脫門、無愿解脫門？'

妙吉祥說：'善男子！如來以善巧方便，宣說無量的空、無相、無愿解脫法門，讓眾生如理如法地修行。'

這時，妙吉祥菩薩為辯積菩薩宣說此法時，會中所有的天（Deva，天神）、龍（Naga，印度神話中的蛇神）、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天上的樂神）等，立即各自合掌恭敬，異口同聲地說偈頌道：

'所有一切供養的器具，寶貴的衣服、寶貴的器皿，各種莊嚴之物；妙吉祥尊者以這些莊嚴自身，我今天稱讚他的功德聚集。'

這時，普華幢天子又對佛說：'世尊！這位妙吉祥菩薩摩訶薩，最初在哪個佛世尊那裡發菩提心呢？'

【English Translation】 English version: 'Benefit and joy, and thus be able to determine and realize the nature of all dharmas!'

At that time, there was a Bodhisattva named Bianji (辯積, Discriminating Accumulation), who rose from his seat in the assembly and said to Manjushri (妙吉祥, Wondrous Auspiciousness) Bodhisattva: 'Manjushri! How does the venerable Mahakashyapa (大迦葉, Great Kashyapa) diligently advance in the Dharma and skillfully expound it?'

Manjushri said: 'This Mahakashyapa has attained fearlessness in the Shravaka (聲聞, Hearer) Dharma.'

Bianji Bodhisattva said: 'Why does this Mahakashyapa not abide in the Mahayana (大乘, Great Vehicle) Dharma?'

Manjushri said: 'Good man! It is not that this Mahakashyapa cannot abide in the Mahayana Dharma, but it is for the sake of attaining liberation in the Shravaka Dharma.'

Bianji Bodhisattva said: 'Manjushri! What is called the Shravaka Dharma?'

Manjushri said: 'The World-Honored One, Shakyamuni (釋迦牟尼) Tathagata (如來, Thus Come One), in this Saha (娑婆) world, expounds the Three Vehicles (三乘) for all beings. What are the three? They are the Shravaka Vehicle, the Pratyekabuddha (緣覺, Solitary Realizer) Vehicle, and the Mahayana Vehicle. These are called the Three Vehicles. Why? Because there are beings who generate inferior diligence and seek liberation, the Buddha expediently reveals the Three Vehicles.'

Bianji Bodhisattva said: 'Manjushri! Why does the Tathagata extensively expound the immeasurable Empty Liberation Door (空解脫門), Signless Liberation Door (無相解脫門), and Wishless Liberation Door (無愿解脫門)?'

Manjushri said: 'Good man! The Tathagata, with skillful means, expounds the immeasurable Empty, Signless, and Wishless Liberation Doors, enabling all beings to cultivate accordingly.'

At that time, when Manjushri Bodhisattva was expounding this Dharma to Bianji Bodhisattva, all the Devas (天, gods), Nagas (龍, dragons), Yakshas (夜叉, demigods), Gandharvas (乾闥婆, celestial musicians), etc., in the assembly immediately joined their palms respectfully and said in unison in verses:

'All the implements of offering, precious robes, precious vessels, and various adornments; Manjushri, the Venerable One, adorns himself with these, today I praise his accumulation of merits.'

Then, the son of the Deva Puhua Chuang (普華幢, Universal Flower Banner) again said to the Buddha: 'World-Honored One! Where did this Manjushri Bodhisattva Mahasattva initially generate the Bodhi mind in the presence of which Buddha World-Honored One?'

佛告普華幢天子言：「汝今當知，過去度如殑伽沙數劫前，彼時有世界名金焰光明，有佛出世，號無垢日焰光明如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，十號具足。天子！彼佛壽量九百九十萬俱胝那庾多數，為諸眾生說三乘法，所謂：聲聞乘、緣覺乘、菩薩乘。時彼如來初會說法，有八百四十萬俱胝那庾多眾生，住聲聞乘得阿羅漢，諸漏已盡舍諸重擔得大善利，諸有結縛皆悉已盡，正智無礙心善解脫；第二會說法時，有七十萬俱胝那庾多苾芻得阿羅漢；第三會說法時，有六百五十萬俱胝那庾多苾芻得阿羅漢。彼佛法中，二分苾芻、苾芻尼、優婆塞、優婆夷眾；二分菩薩摩訶薩眾。彼諸菩薩一切皆是不退轉者，皆悉證得無生法忍，普入無邊三摩地門，圓滿善法，復得無邊陀羅尼門，如來為說不退轉法輪，況復彼諸初發大乘心者，其數無量，是中亦有無量眾生住緣覺者。

「天子！彼無垢日焰光明如來，以其無量無數相應行法，普攝眾生。時彼金焰光明世界，多以黃金而用莊嚴，諸有樓閣殿堂眾寶為柱，一切樹林皆寶嚴飾，于其樹間出妙音聲，稱讚甚深不思議法。所謂：空聲、無相聲、無愿聲；無性聲、無著聲；無生聲、無起聲，出如是等贊諸法聲。其所出聲，

【現代漢語翻譯】現代漢語譯本　　佛告訴普華幢天子說：『你現在應當知道，過去經過如恒河沙數般的劫之前，那時有個世界名叫金焰光明，有佛出世，名號為無垢日焰光明如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正等正覺（Samyak-sambuddha，三藐三菩提）、明行足（Vidya-charana-sampanna，又譯為明行具足）、善逝（Sugata，善逝）、世間解（Lokavidu，瞭解世間事理的人）、無上士（Anuttara-purusa-damya-sarathi，無上調御丈夫）、調御丈夫（Purusa-damya-sarathi，訓練有情者）、天人師（Sasta deva-manusyanam，天和人的導師）、佛（Buddha，覺者）、世尊（Bhagavan，世間最尊貴的人），十種名號全部具備。天子！那位佛的壽命長達九百九十萬俱胝那庾多（koti-nayuta，極大數量單位）年，為眾生宣說三乘法，即聲聞乘（Sravaka-yana，聽聞佛法而修行的乘）、緣覺乘（Pratyeka-buddha-yana，通過自身觀察因緣而覺悟的乘）、菩薩乘（Bodhisattva-yana，以利益眾生為目標的乘）。當時那位如來第一次集會說法時，有八百四十萬俱胝那庾多眾生，安住于聲聞乘，證得阿羅漢果位，各種煩惱已經斷盡，捨棄各種重擔，獲得極大的利益，各種束縛都已經斷盡，以正確的智慧沒有阻礙，內心得到很好的解脫；第二次集會說法時，有七十萬俱胝那庾多比丘（bhiksu，出家男子）證得阿羅漢果位；第三次集會說法時，有六百五十萬俱胝那庾多比丘證得阿羅漢果位。那位佛的教法中，比丘、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）各佔兩分；菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）眾也佔兩分。那些菩薩一切都是不退轉者，都證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），普遍進入無邊的三摩地（samadhi，禪定）之門，圓滿各種善法，又獲得無邊的陀羅尼（dharani，總持）之門，如來為他們宣說不退轉法輪，更何況那些初次發起大乘心的人，他們的數量無量無邊，這些人中也有無量眾生安住于緣覺的境界。』『天子！那位無垢日焰光明如來，以其無量無數相應的修行方法，普遍攝受眾生。當時那個金焰光明世界，多用黃金來莊嚴，各種樓閣殿堂都用眾寶作為柱子，一切樹林都用寶物裝飾，在那些樹林之間發出美妙的聲音，稱讚甚深不可思議的佛法。所稱讚的內容是：空聲（sunyata，空性）、無相聲（animitta，無相）、無愿聲（apranihita，無愿）；無性聲（asvabhava，無自性）、無著聲（asanga，無執著）；無生聲（anutpada，不生）、無起聲（anabhinirvrtti，不起），發出像這樣的稱讚諸法實相的聲音。這些聲音所表達的，'

【English Translation】 English version The Buddha told the celestial being Pu Hua Chuang: 'You should know now that in the past, countless kalpas (aeons) ago, as numerous as the sands of the Ganges River, there was a world called Golden Flame Light. A Buddha appeared in that world, named Immaculate Sun Flame Light Tathagata (Tathagata, 'Thus Gone One'), Worthy One (Arhat, 'One who is worthy of offerings'), Perfectly Enlightened One (Samyak-sambuddha, 'Perfectly Self-Awakened One'), Perfect in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone One (Sugata, 'One who has gone well'), Knower of the World (Lokavidu, 'One who understands the world'), Unsurpassed One (Anuttara-purusa-damya-sarathi, 'Unsurpassed Trainer of Men'), Tamer of Men (Purusa-damya-sarathi, 'Trainer of those who need to be tamed'), Teacher of Gods and Humans (Sasta deva-manusyanam, 'Teacher of gods and humans'), Buddha (Buddha, 'Awakened One'), World Honored One (Bhagavan, 'Blessed One'), possessing all ten titles. Celestial being! That Buddha's lifespan was nine million nine hundred thousand koti-nayutas (koti-nayuta, a very large number unit), and he taught the Three Vehicles to all beings, namely: the Hearer Vehicle (Sravaka-yana, the vehicle of those who hear and practice the teachings), the Solitary Realizer Vehicle (Pratyeka-buddha-yana, the vehicle of those who awaken through their own observation of conditions), and the Bodhisattva Vehicle (Bodhisattva-yana, the vehicle of those who aim to benefit all beings). At the first Dharma assembly of that Tathagata, there were eight million four hundred thousand koti-nayutas of beings who dwelt in the Hearer Vehicle, attained the Arhatship, exhausted all defilements, relinquished all burdens, obtained great benefit, exhausted all bonds, possessed unobstructed right wisdom, and whose minds were well liberated. At the second Dharma assembly, there were seven hundred thousand koti-nayutas of bhikshus (bhiksu, ordained monks) who attained the Arhatship. At the third Dharma assembly, there were six million five hundred thousand koti-nayutas of bhikshus who attained the Arhatship. In that Buddha's Dharma, the bhikshus, bhikshunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers) each constituted two parts; and the Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) also constituted two parts. All of those Bodhisattvas were non-retrogressing, and all had attained the forbearance of the non-arising of phenomena (anutpattika-dharma-ksanti, profound understanding of the non-arising and non-ceasing of all dharmas), universally entered the gates of boundless samadhi (samadhi, meditative absorption), perfected all good dharmas, and also obtained the gates of boundless dharani (dharani, mnemonic device). The Tathagata turned the wheel of non-retrogressing Dharma for them, let alone those who had initially aroused the great Bodhi mind, whose numbers were immeasurable. Among them, there were also immeasurable beings who dwelt in the state of Solitary Realizers.' 'Celestial being! That Immaculate Sun Flame Light Tathagata, with his immeasurable and countless corresponding practices, universally embraced all beings. At that time, that world of Golden Flame Light was mostly adorned with gold, and all the pavilions and palaces had pillars made of various jewels. All the forests were adorned with jewels, and from within those forests came forth wonderful sounds, praising the profound and inconceivable Dharma. What was praised was: the sound of emptiness (sunyata, emptiness), the sound of signlessness (animitta, absence of characteristics), the sound of wishlessness (apranihita, absence of wishes); the sound of no-self-nature (asvabhava, absence of inherent existence), the sound of non-attachment (asanga, absence of clinging); the sound of non-arising (anutpada, absence of arising), the sound of non-origination (anabhinirvrtti, absence of origination). Such were the sounds that praised the nature of all dharmas. The sounds that were expressed,'

一切眾生聞者愛樂。彼佛滅后，正法住世滿一千歲。

「天子！時彼金焰光明世界中，有轉輪王名最勝辯才，為四洲主。是時彼王于無垢日焰光明佛剎中，以其飲食、衣服、臥具、幢幡、寶蓋諸妙供具，供養彼佛及其佛剎所有一切聲聞、緣覺、大菩薩眾。如是供養滿一俱胝歲，于彼佛所深種善根。彼轉輪王種是善根時，即有八萬四千眾生，及王宮中有三百二十萬后妃眷屬，同發阿耨多羅三藐三菩提心。

「天子！彼最勝辯才轉輪聖王有其千子，先於聲聞法中發生信解，后復發于阿耨多羅三藐三菩提心，證得無生法忍。爾時彼王有女名曰大慧，具大辯才甚深信解。是時大慧與七千二百宮女眷屬恭敬圍繞，詣彼無垢日焰光明佛所。到佛所已，與諸眷屬頭面著地，禮彼佛足。時大慧女以善根故，即發阿耨多羅三藐三菩提心。既發心已前白佛言：『世尊！我欲趣求阿耨多羅三藐三菩提果，然我今者不能以此女人色相而取證彼阿耨多羅三藐三菩提。唯愿世尊為我開示，有何法門如理修行，令我當得轉女人身成男子相，速能取證阿耨多羅三藐三菩提果？』

「爾時無垢日焰光明如來即告大慧女言：『汝善女人！當有一法，能具足者，即得轉女人身成男子相。何等為一？所謂發起大菩提心、無等等心、一切三界最

【現代漢語翻譯】現代漢語譯本：一切眾生聽到這些都心生愛慕和喜悅。那位佛陀涅槃后，正法住世的時間將滿一千歲。

『天子！那時，在金焰光明世界中，有一位轉輪王名叫最勝辯才（Cakravarti king named Suvisesabuddhi），是四大部洲的統治者。當時，這位國王在無垢日焰光明佛（Vimalarasmiprabhasa Buddha）的佛剎中，用飲食、衣服、臥具、幢幡、寶蓋等各種美妙的供品，供養那位佛陀以及他佛剎中所有的聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、大菩薩眾（Mahābodhisattvas）。這樣供養了整整一俱胝（koṭi）年，在那位佛陀那裡深深地種下了善根。當這位轉輪王種下這些善根時，就有八萬四千眾生，以及王宮中三百二十萬后妃眷屬，一同發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。』

『天子！這位最勝辯才轉輪聖王有千個兒子，他們先在聲聞法中產生了信心和理解，後來又發起了阿耨多羅三藐三菩提心，證得了無生法忍（anutpattika-dharma-kṣānti）。當時，這位國王有個女兒名叫大慧（Mahamati），具有極大的辯才和甚深的信心與理解。當時，大慧與七千二百名宮女眷屬恭敬地圍繞著她，前往無垢日焰光明佛（Vimalarasmiprabhasa Buddha）的住所。到達佛陀住所后，她與所有眷屬頭面著地，禮拜佛陀的雙足。當時，大慧女因為善根的緣故，立即發起了阿耨多羅三藐三菩提心。發起菩提心后，她上前對佛陀說：『世尊！我想要追求阿耨多羅三藐三菩提果（anuttarā-samyak-saṃbodhi-phala），但我現在不能以這個女人的色相來證得阿耨多羅三藐三菩提。唯愿世尊為我開示，有什麼法門可以如理修行，使我能夠轉變女身成為男子之身，迅速證得阿耨多羅三藐三菩提果？』

『當時，無垢日焰光明如來（Vimalarasmiprabhasa Tathagata）就告訴大慧女說：『你這位善女人！有一種法，能夠具足它，就能轉變女身成為男子之身。這是哪一種法呢？就是發起大菩提心（mahābodhicitta）、無等等心（asama-sama-citta）、一切三界最』

【English Translation】 English version: All beings who hear of this will love and rejoice. After that Buddha passes away, the True Dharma will remain in the world for a full thousand years.

'Prince! At that time, in the world of Golden Flame Light, there was a Cakravarti king named Suvisesabuddhi (最勝辯才), ruler of the four continents. At that time, this king, in the Buddha-field of Vimalarasmiprabhasa Buddha (無垢日焰光明佛), offered food, clothing, bedding, banners, jeweled canopies, and various exquisite offerings to that Buddha and all the Śrāvakas (聲聞), Pratyekabuddhas (緣覺), and Mahābodhisattvas (大菩薩眾) in his Buddha-field. He made such offerings for a full koṭi (俱胝) years, planting deep roots of goodness in the presence of that Buddha. When this Cakravarti king planted these roots of goodness, eighty-four thousand beings, along with three million two hundred thousand consorts and attendants in the royal palace, all generated the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心).'

'Prince! This Cakravarti Holy King Suvisesabuddhi had a thousand sons, who first developed faith and understanding in the Dharma of the Śrāvakas, and later generated the mind of anuttarā-samyak-saṃbodhi, attaining the kṣānti (忍) of non-origination of dharmas (anutpattika-dharma-kṣānti). At that time, this king had a daughter named Mahamati (大慧), possessing great eloquence and profound faith and understanding. At that time, Mahamati, respectfully surrounded by seven thousand two hundred palace women and attendants, went to the abode of Vimalarasmiprabhasa Buddha (無垢日焰光明佛). Having arrived at the Buddha's abode, she and all her attendants prostrated themselves, touching their heads to the ground, and paid homage to the Buddha's feet. At that time, the maiden Mahamati, due to her roots of goodness, immediately generated the mind of anuttarā-samyak-saṃbodhi. Having generated this mind, she stepped forward and said to the Buddha: 'World-Honored One! I wish to seek the fruit of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提果), but I am now unable to attain that anuttarā-samyak-saṃbodhi with this female form. I beseech the World-Honored One to reveal to me what Dharma practice I can cultivate in accordance with the truth, so that I may transform my female body into a male body and quickly attain the fruit of anuttarā-samyak-saṃbodhi?'

'At that time, the Tathagata Vimalarasmiprabhasa (無垢日焰光明如來) then said to the maiden Mahamati: 'You virtuous woman! There is one Dharma, which, if fully possessed, will enable you to transform your female body into a male body. What is this one Dharma? It is to generate the great bodhicitta (mahābodhicitta), the mind of no equal (asama-sama-citta), the most excellent in all three realms.'

勝上心，乃至一切聲聞緣覺起隨順心。復有一法，若具足者，即得轉女人身成男子相。何等為一？所謂于諸如來，常所作意而不遠離，聽受正法無所厭倦。大慧！復有十法，若具足者，即得轉女人身成男子相。何等為十？所謂十善業道應當圓滿，即得慈行成就；又復長時受學無懈、聽法無懈、親近法師亦復無懈，若能圓滿如是等法，即得轉女人身成男子相。』

「爾時彼佛說是法時，其大慧女即于同來諸眷屬前轉彼女身得成男子。即時大慧童子合掌恭敬前白佛言：『世尊！我今已轉女身，于佛法中樂欲出家，持苾芻戒，愿佛攝受。』爾時彼佛即告大慧童子言：『善來苾芻！』是時大慧于剎那間鬚髮自落、袈裟被身，成苾芻相，威儀庠序如百臘者，即于會中證得無生法忍。是時彼王所有諸子知是事已，生希有心，來入佛會皆求出家。佛即攝受，各各如應為說法要。

「爾時大慧苾芻告諸王子言：『我於今者得最上利，永不復起聲聞之見，決定趣求阿耨多羅三藐三菩提果，修大悲行利益眾生。汝等有發聲聞心者，亦應如我發趣最上大菩提心，當於正中正道起修行想。』時大慧苾芻為諸王子如應說法，皆得不退轉于阿耨多羅三藐三菩提。」

爾時世尊釋迦牟尼佛告普華幢天子言：「彼無垢日焰光明佛剎中

【現代漢語翻譯】現代漢語譯本：勝妙的心，乃至一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）緣覺（Pratyekabuddha，無師自悟的修行者）生起隨順的心。又有一種方法，如果能夠具足，就能轉變女人身成為男子相。是哪一種方法呢？就是對於諸如來（Tathāgata，佛的稱號之一，意為『如來者』），常常作意而不遠離，聽受正法沒有厭倦。大慧（Mahāmati，菩薩名）！又有十種方法，如果能夠具足，就能轉變女人身成為男子相。是哪十種方法呢？就是十善業道（Daśa-kuśala-karma-patha，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）應當圓滿，就能得到慈悲的修行成就；又長時間受學沒有懈怠、聽法沒有懈怠、親近法師也沒有懈怠，如果能夠圓滿這些法，就能轉變女人身成為男子相。『那時，那位佛陀宣說此法時，那位大慧女就在一同前來的眷屬面前轉變了她的女身，成爲了男子。當時，大慧童子合掌恭敬地向前對佛說：『世尊（Bhagavan，佛的稱號之一，意為『有德者』）！我現在已經轉變了女身，對於佛法中樂意出家，持比丘（Bhikṣu，出家男眾）戒，希望佛陀能夠攝受。』當時，那位佛陀就告訴大慧童子說：『善來比丘！』當時，大慧在剎那間鬚髮自然脫落、袈裟披在身上，成爲了比丘的形象，威儀安詳有次序如同修行多年的比丘，就在法會中證得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的體悟）。當時，那位國王所有的兒子知道這件事後，生起稀有之心，來到佛的法會都請求出家。佛陀就攝受了他們，各自按照他們的情況為他們宣說佛法的要義。『當時，大慧比丘告訴各位王子說：『我現在得到了最上的利益，永遠不再生起聲聞的見解，決定趣向追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的果位，修習大悲行來利益眾生。你們如果有發起聲聞心的人，也應當像我一樣發起趣向最上大菩提心（mahābodhicitta，追求無上智慧的心），應當在正中正道生起修行的想法。』當時，大慧比丘為各位王子按照他們的情況宣說佛法，都得到了不退轉于阿耨多羅三藐三菩提。當時，世尊（Bhagavan，佛的稱號之一，意為『有德者』）釋迦牟尼佛（Śākyamuni，佛教創始人）告訴普華幢天子說：『在那無垢日焰光明佛剎中

【English Translation】 English version: 'The supreme mind, and even all Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher) generate minds of accordance. Furthermore, there is one dharma (teaching or principle) which, if fully possessed, can transform a woman's body into a man's form. What is that one? It is to constantly keep in mind the Tathāgatas (one of the titles of the Buddha, meaning 'the Thus-Gone One') without straying from them, and to listen to and receive the true Dharma (teaching) without weariness. Mahāmati (name of a Bodhisattva)! Furthermore, there are ten dharmas (teachings or principles) which, if fully possessed, can transform a woman's body into a man's form. What are those ten? They are that the ten wholesome paths of action (Daśa-kuśala-karma-patha, abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, and wrong views) should be perfected, and thus the practice of loving-kindness will be accomplished; furthermore, to study for a long time without懈怠(xie dai, laxity), to listen to the Dharma (teaching) without 懈怠(xie dai, laxity), and to draw near to Dharma (teaching) masters also without 懈怠(xie dai, laxity). If one can perfect such dharmas (teachings or principles), one can transform a woman's body into a man's form.' 'At that time, when that Buddha (Buddha) was expounding this Dharma (teaching), that daughter Mahāmati (name of a Bodhisattva) transformed her woman's body into a man's form in front of all the relatives who had come with her. Immediately, the youth Mahāmati (name of a Bodhisattva), with palms joined in reverence, stepped forward and said to the Buddha (Buddha): 'Bhagavan (one of the titles of the Buddha, meaning 'the Blessed One')! I have now transformed my woman's body, and I desire to renounce the household life in the Buddha's Dharma (teaching), to uphold the Bhikṣu (Buddhist monk) precepts. I hope that the Buddha (Buddha) will accept me.' At that time, that Buddha (Buddha) said to the youth Mahāmati (name of a Bodhisattva): 'Welcome, Bhikṣu (Buddhist monk)!' At that moment, Mahāmati's (name of a Bodhisattva) hair and beard fell off by themselves, and a kāṣāya (monk's robe) covered his body. He became a Bhikṣu (Buddhist monk), with dignified deportment like that of a monk of a hundred years' standing. He then attained the Anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of phenomena) in the assembly. At that time, all the sons of that king, knowing of this event, developed a rare and wonderful mind, came to the Buddha's assembly, and all requested to renounce the household life. The Buddha (Buddha) accepted them and, according to their individual capacities, expounded the essential points of the Dharma (teaching) for them.' 'At that time, the Bhikṣu (Buddhist monk) Mahāmati (name of a Bodhisattva) said to the princes: 'I have now obtained the supreme benefit, and I will never again give rise to the views of a Śrāvaka (hearer of the Buddha's teachings who attains enlightenment). I am determined to seek the fruit of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), and I will cultivate the practice of great compassion to benefit all sentient beings. Those of you who have generated the mind of a Śrāvaka (hearer of the Buddha's teachings who attains enlightenment) should also, like me, generate the mind that aspires to the supreme great Bodhi (enlightenment), and you should generate the thought of practicing in the right middle way.' At that time, the Bhikṣu (Buddhist monk) Mahāmati (name of a Bodhisattva) expounded the Dharma (teaching) to the princes according to their individual capacities, and they all attained non-retrogression from Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).' At that time, the World Honored One (Bhagavan, one of the titles of the Buddha, meaning 'the Blessed One') Śākyamuni Buddha (the founder of Buddhism) said to the celestial being Universal Light Banner: 'In that Buddha-field of Immaculate Sun Flame Light'

，最勝辯才轉輪聖王大慧童女者，豈異人乎？即今妙吉祥菩薩摩訶薩是！彼王所有千童子眾，今已成就阿耨多羅三藐三菩提果，現住說法教化眾生，即千佛是。所謂：

「東方：超過行如來、無邊光明如來、普光如來、吉祥主如來、實相如來、寶上如來、寶明如來、寶幢如來、寶照明如來。

「南方：最極高如來、大光明如來、無量壽如來、無量聲如來、大名稱如來、無邊名稱如來、寶光如來、清凈無邊壽如來、月相如來、月光如來。

「西方：無垢明如來、清凈光如來、日明如來、無邊寶最上如來、梵高如來、金色光明如來、梵自在王如來、龍自在王如來、一切寶華自在王如來、娑羅樹王如來。

「北方：堅固勇猛如來、離塵如來、吉祥藏光如來、無量香光如來、師子音王如來、大勢力精進出生如來、妙高步如來、大寶聚如來、不退轉輪如來、寶句義吉祥如來、普遍大日如來、勝得如來。

「如是等諸佛如來，種種名字，現在十方世界說法教化眾生。」

佛告普華幢天子言：「如汝所問，此妙吉祥菩薩摩訶薩于彼金焰光明世界無垢日焰光明佛所，最初發于阿耨多羅三藐三菩提心。」◎

佛說大乘不思議神通境界經卷中大正藏第 17 冊 No. 0843 佛說大

【現代漢語翻譯】現代漢語譯本：佛告訴普華幢天子：『你所問的，這位妙吉祥菩薩摩訶薩（Manjushri Bodhisattva Mahasattva）在金焰光明世界無垢日焰光明佛那裡，最初發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。』

『最勝辯才轉輪聖王大慧童女，難道是別人嗎？就是現在的妙吉祥菩薩摩訶薩！那位國王所有的千童子眾，現在已經成就了阿耨多羅三藐三菩提果（anuttara-samyak-sambodhi），現住在十方世界說法教化眾生，就是千佛。』

『東方：超過行如來（Atikrama-gamana Tathagata）、無邊光明如來（Ananta-prabha Tathagata）、普光如來（Samanta-prabha Tathagata）、吉祥主如來（Sri-pati Tathagata）、實相如來（Tathata Tathagata）、寶上如來（Ratna-uttama Tathagata）、寶明如來（Ratna-prabha Tathagata）、寶幢如來（Ratna-ketu Tathagata）、寶照明如來（Ratna-aloka Tathagata）。』

『南方：最極高如來（Paramocca Tathagata）、大光明如來（Mahaprabha Tathagata）、無量壽如來（Amitayus Tathagata）、無量聲如來（Amitasvara Tathagata）、大名稱如來（Maha-kirti Tathagata）、無邊名稱如來（Ananta-kirti Tathagata）、寶光如來（Ratna-prabha Tathagata）、清凈無邊壽如來（Visuddha-anantayus Tathagata）、月相如來（Candra-rupa Tathagata）、月光如來（Candra-prabha Tathagata）。』

『西方：無垢明如來（Vimala-prabha Tathagata）、清凈光如來（Visuddha-prabha Tathagata）、日明如來（Surya-prabha Tathagata）、無邊寶最上如來（Ananta-ratna-uttama Tathagata）、梵高如來（Brahma-ucca Tathagata）、金色光明如來（Suvarna-prabha Tathagata）、梵自在王如來（Brahma-isvara-raja Tathagata）、龍自在王如來（Naga-isvara-raja Tathagata）、一切寶華自在王如來（Sarva-ratna-puspa-isvara-raja Tathagata）、娑羅樹王如來（Sala-raja Tathagata）。』

『北方：堅固勇猛如來（Drdha-vikrama Tathagata）、離塵如來（Vigata-raja Tathagata）、吉祥藏光如來（Sri-garbha-prabha Tathagata）、無量香光如來（Ananta-gandha-prabha Tathagata）、師子音王如來（Simha-nada-raja Tathagata）、大勢力精進出生如來（Maha-bala-virya-nirjata Tathagata）、妙高步如來（Su-meru-gami Tathagata）、大寶聚如來（Maha-ratna-kuta Tathagata）、不退轉輪如來（Avaivartika-cakra Tathagata）、寶句義吉祥如來（Ratna-pada-artha-sri Tathagata）、普遍大日如來（Samanta-maharya Tathagata）、勝得如來（Uttara-labha Tathagata）。』

『像這些諸佛如來，有著種種不同的名字，現在於十方世界說法教化眾生。』

【English Translation】 English version: The Buddha told the Deva (celestial being) Universal Splendor Banner: 'As you asked, this Manjushri Bodhisattva Mahasattva first generated the thought of anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment) at the place of the Immaculate Sun Flame Light Buddha in the Golden Flame Light World.'

'The Great Wisdom Maiden, the Supreme Eloquent Chakravartin King, is she different from anyone else? She is none other than the present Manjushri Bodhisattva Mahasattva! The thousand youths belonging to that king have now achieved the fruit of anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and are now dwelling in the ten directions, teaching and transforming sentient beings, and they are the thousand Buddhas.'

'In the East: Tathagata (Thus Come One) Exceeding Practice, Tathagata Boundless Light (Atikrama-gamana Tathagata, Ananta-prabha Tathagata), Tathagata Universal Light (Samanta-prabha Tathagata), Tathagata Lord of Auspiciousness (Sri-pati Tathagata), Tathagata Reality (Tathata Tathagata), Tathagata Jewel Supreme (Ratna-uttama Tathagata), Tathagata Jewel Light (Ratna-prabha Tathagata), Tathagata Jewel Banner (Ratna-ketu Tathagata), Tathagata Jewel Illumination (Ratna-aloka Tathagata).'

'In the South: Tathagata Most Exalted (Paramocca Tathagata), Tathagata Great Light (Mahaprabha Tathagata), Tathagata Immeasurable Life (Amitayus Tathagata), Tathagata Immeasurable Voice (Amitasvara Tathagata), Tathagata Great Name (Maha-kirti Tathagata), Tathagata Boundless Name (Ananta-kirti Tathagata), Tathagata Jewel Light (Ratna-prabha Tathagata), Tathagata Pure Boundless Life (Visuddha-anantayus Tathagata), Tathagata Moon Appearance (Candra-rupa Tathagata), Tathagata Moonlight (Candra-prabha Tathagata).'

'In the West: Tathagata Immaculate Light (Vimala-prabha Tathagata), Tathagata Pure Light (Visuddha-prabha Tathagata), Tathagata Sun Light (Surya-prabha Tathagata), Tathagata Boundless Jewel Supreme (Ananta-ratna-uttama Tathagata), Tathagata Brahma High (Brahma-ucca Tathagata), Tathagata Golden Light (Suvarna-prabha Tathagata), Tathagata Brahma Sovereign King (Brahma-isvara-raja Tathagata), Tathagata Dragon Sovereign King (Naga-isvara-raja Tathagata), Tathagata All Jewel Flower Sovereign King (Sarva-ratna-puspa-isvara-raja Tathagata), Tathagata Sala Tree King (Sala-raja Tathagata).'

'In the North: Tathagata Firm Courage (Drdha-vikrama Tathagata), Tathagata Free from Dust (Vigata-raja Tathagata), Tathagata Auspicious Treasure Light (Sri-garbha-prabha Tathagata), Tathagata Immeasurable Fragrance Light (Ananta-gandha-prabha Tathagata), Tathagata Lion Sound King (Simha-nada-raja Tathagata), Tathagata Great Power Vigorous Birth (Maha-bala-virya-nirjata Tathagata), Tathagata Wonderful High Step (Su-meru-gami Tathagata), Tathagata Great Jewel Heap (Maha-ratna-kuta Tathagata), Tathagata Non-retreating Wheel (Avaivartika-cakra Tathagata), Tathagata Jewel Phrase Meaning Auspiciousness (Ratna-pada-artha-sri Tathagata), Tathagata Universal Great Sun (Samanta-maharya Tathagata), Tathagata Superior Attainment (Uttara-labha Tathagata).'

'These Buddhas, the Thus Come Ones, with their various names, are now in the worlds of the ten directions, teaching and transforming sentient beings.'

乘不思議神通境界經

佛說大乘不思議神通境界經卷下

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

◎佛告天子：「此妙吉祥菩薩從是已后，復於七十二殑伽沙數佛世尊所發菩提心。最初有佛，名尸鄰捺啰王如來、應供、正等正覺，出現世間，于彼佛所發菩提心；其後有佛，名寶光行吉祥，出現世間；其後有佛，名蓮華上變化吉祥，出現世間；其後有佛，名清凈寶吉祥，出現世間；其後有佛，名無邊寶吉祥，出現世間；其後有佛，名大寶吉祥，出現世間；其後有佛，名虛空燈，出現世間；其後有佛，名大法王，出現世間；其後有佛，名眾寶聚持妙色相，出現世間；其後有佛，名能仁主，出現世間；其後有佛，名功德光明莊嚴吉祥，出現世間；其後有佛，名大光吉祥，出現世間；其後有佛，名無量光廣大莊嚴，出現世間；其後有佛，名作變化云千音聲王，出現世間；其後有佛，名最上日光吉祥，出現世間；其後有佛，名最上意，出現世間；其後有佛，名多種光明吉祥王，出現世間。如是等七十二殑伽沙數佛世尊所發菩提心已，復於九十一劫中值遇諸佛發菩提心；又復於火頂如來、眾尊如來、作莊嚴如來、飲光如來，是諸如來所，皆發菩提心種諸善根。

「天子！此妙吉祥

【現代漢語翻譯】現代漢語譯本佛告訴天子：『這位妙吉祥菩薩從那以後，又在七十二殑伽沙數（恒河沙數）的佛世尊那裡發菩提心。最初有佛，名為尸鄰捺啰王如來（Śīlīndrarāja-tathāgata，戒光王如來）、應供、正等正覺，出現於世間，在那位佛那裡發菩提心；其後有佛，名為寶光行吉祥，出現於世間；其後有佛，名為蓮華上變化吉祥，出現於世間；其後有佛，名為清凈寶吉祥，出現於世間；其後有佛，名為無邊寶吉祥，出現於世間；其後有佛，名為大寶吉祥，出現於世間；其後有佛，名為虛空燈，出現於世間；其後有佛，名為大法王，出現於世間；其後有佛，名為眾寶聚持妙色相，出現於世間；其後有佛，名為能仁主，出現於世間；其後有佛，名為功德光明莊嚴吉祥，出現於世間；其後有佛，名為大光吉祥，出現於世間；其後有佛，名為無量光廣大莊嚴，出現於世間；其後有佛，名為作變化云千音聲王，出現於世間；其後有佛，名為最上日光吉祥，出現於世間；其後有佛，名為最上意，出現於世間；其後有佛，名為多種光明吉祥王，出現於世間。像這樣在七十二殑伽沙數（恒河沙數）的佛世尊那裡發菩提心后，又在九十一劫中值遇諸佛併發菩提心；又在火頂如來、眾尊如來、作莊嚴如來、飲光如來這些如來那裡，都發菩提心並種下各種善根。『天子！這位妙吉祥菩薩』

【English Translation】 English version The Buddha told the son of the gods: 'This Mañjuśrī (妙吉祥) Bodhisattva, from then on, further generated the Bodhi-mind (菩提心) in the presence of seventy-two gaṅgā sands (殑伽沙數) of Buddhas, World-Honored Ones. Initially, there was a Buddha named Śīlīndrarāja-tathāgata (尸鄰捺啰王如來, Thus Come One, King of the Mountain), Worthy of Offerings, Perfectly Enlightened One, appearing in the world, and he generated the Bodhi-mind in the presence of that Buddha. Thereafter, there was a Buddha named Jewel Light Conduct Auspicious, appearing in the world. Thereafter, there was a Buddha named Lotus Transformation Auspicious, appearing in the world. Thereafter, there was a Buddha named Pure Jewel Auspicious, appearing in the world. Thereafter, there was a Buddha named Boundless Jewel Auspicious, appearing in the world. Thereafter, there was a Buddha named Great Jewel Auspicious, appearing in the world. Thereafter, there was a Buddha named Space Lamp, appearing in the world. Thereafter, there was a Buddha named Great Dharma King, appearing in the world. Thereafter, there was a Buddha named Multitude of Jewels Holding Wonderful Appearance, appearing in the world. Thereafter, there was a Buddha named Able Sage Lord, appearing in the world. Thereafter, there was a Buddha named Merit Light Adornment Auspicious, appearing in the world. Thereafter, there was a Buddha named Great Light Auspicious, appearing in the world. Thereafter, there was a Buddha named Immeasurable Light Vast Adornment, appearing in the world. Thereafter, there was a Buddha named Creating Transformation Cloud Thousand Sound King, appearing in the world. Thereafter, there was a Buddha named Supreme Sunlight Auspicious, appearing in the world. Thereafter, there was a Buddha named Supreme Intention, appearing in the world. Thereafter, there was a Buddha named Various Lights Auspicious King, appearing in the world. Having generated the Bodhi-mind in the presence of such seventy-two gaṅgā sands of Buddhas, World-Honored Ones, he further encountered various Buddhas and generated the Bodhi-mind in ninety-one kalpas (劫). Moreover, in the presence of the Fire Peak Tathāgata, the Honored Multitude Tathāgata, the Creating Adornment Tathāgata, and the Drinking Light Tathāgata, he generated the Bodhi-mind and planted various roots of goodness. 'Son of the gods! This Mañjuśrī (妙吉祥)'

菩薩，能于如是無量無數佛世尊所發菩提心，廣大方便種諸善根已，乃至最後於我現在如來、應供、正等正覺所，以神通變化作諸佛事。」

爾時普華幢天子前白佛言：「世尊！一切眾生欲種善根，若能於此廣大正法發信解心，聽受讀誦、記念思惟、為人演說，當知是人，善得人身、善見諸佛、善聞正法。于其世間有所利益不空受食。世尊！而諸眾生云何當能於此正法發生信解？」

佛告普華幢天子言：「汝今宜應以如是事問妙吉祥菩薩，彼當爲汝如理宣說。」

是時普華幢天子即白妙吉祥菩薩言：「云何當得一切眾生於此正法能生信解？」

妙吉祥菩薩言：「天子！無有法可生信解，彼一切法自性空故、無所生故；若法自性空無所生，當復於何而生信解？」

普華幢天子復白妙吉祥菩薩言：「愿為我等略說菩薩行法？」

妙吉祥言：「天子當知，無行是菩薩行。又復一切法是菩薩行。」

普華幢天子言：「云何一切法是菩薩行？」

妙吉祥菩薩言：「天子當知，所言一切法者，謂：四念處、八正道、五根、五力、七覺支。略說此等為菩薩行，若廣說者其數無量。諸菩薩摩訶薩若得此法，是即名為真菩薩行。」

普華幢天子白妙吉祥菩薩言：「云何名為四念

【現代漢語翻譯】現代漢語譯本：菩薩能夠在如是無量無數的佛世尊處發起菩提心（bodhicitta，覺悟之心），以廣大的方便法門種下各種善根之後，乃至最後在我，現在的如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）處，以神通變化來做各種佛事。

這時，普華幢天子（Pu Hua Chuang Tian Zi）上前對佛說：『世尊！一切眾生如果想要種下善根，如果能夠對這廣大正法生起信心和理解，聽聞、接受、讀誦、記住、思考、為人演說，應當知道這個人，善於得到人身、善於見到諸佛、善於聽聞正法。他在世間有所利益，不會空受食物。世尊！但是眾生要如何才能對這正法生起信心和理解呢？』

佛告訴普華幢天子說：『你現在應該用這樣的問題去問妙吉祥菩薩（Miao Ji Xiang Pusa，文殊菩薩），他應當為你如理宣說。』

這時，普華幢天子就對妙吉祥菩薩說：『要如何才能使一切眾生對這正法生起信心和理解呢？』

妙吉祥菩薩說：『天子！沒有一種法可以生起信心和理解，因為一切法的自性是空性的，沒有生起之處；如果法的自性是空性的，沒有生起之處，又要在什麼地方生起信心和理解呢？』

普華幢天子又對妙吉祥菩薩說：『希望您為我們簡略地說說菩薩的修行方法？』

妙吉祥菩薩說：『天子應當知道，無行就是菩薩的修行。而且一切法都是菩薩的修行。』

普華幢天子說：『為什麼說一切法都是菩薩的修行呢？』

妙吉祥菩薩說：『天子應當知道，所謂的一切法，指的是：四念處（four foundations of mindfulness）、八正道（Eightfold Path）、五根（five roots）、五力（five powers）、七覺支（seven factors of enlightenment）。簡略地說這些就是菩薩的修行，如果廣說的話，數量是無量的。諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如果得到這些法，這就叫做真正的菩薩修行。』

普華幢天子問妙吉祥菩薩說：『什麼叫做四念處？』

【English Translation】 English version: 'A Bodhisattva, having generated the mind of enlightenment (bodhicitta) in the presence of such immeasurable and countless Buddhas, and having planted various roots of virtue through vast skillful means, even until finally, in my presence, the present Tathagata (Tathagata, The One Who Has Thus Come), Arhat (Arhat, Worthy of Offerings), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), performs various Buddha-deeds through supernatural transformations.'

At that time, the celestial being Pu Hua Chuang Tian Zi stepped forward and said to the Buddha: 'World-Honored One! If all sentient beings wish to plant roots of virtue, if they can generate faith and understanding in this vast and righteous Dharma, and listen, receive, recite, remember, contemplate, and explain it to others, it should be known that this person is skilled in obtaining a human body, skilled in seeing all the Buddhas, and skilled in hearing the righteous Dharma. They will benefit the world and not receive food in vain. World-Honored One! But how can sentient beings generate faith and understanding in this righteous Dharma?'

The Buddha said to the celestial being Pu Hua Chuang Tian Zi: 'You should now ask the Bodhisattva Miao Ji Xiang (Miao Ji Xiang Pusa, Manjushri Bodhisattva) about this matter, and he will explain it to you accordingly.'

At that time, the celestial being Pu Hua Chuang Tian Zi then said to the Bodhisattva Miao Ji Xiang: 'How can all sentient beings generate faith and understanding in this righteous Dharma?'

The Bodhisattva Miao Ji Xiang said: 'Celestial being! There is no Dharma by which faith and understanding can be generated, because the nature of all Dharmas is emptiness, and there is no place of origination; if the nature of Dharmas is emptiness and there is no place of origination, then where can faith and understanding be generated?'

The celestial being Pu Hua Chuang Tian Zi again said to the Bodhisattva Miao Ji Xiang: 'May you briefly explain to us the practices of a Bodhisattva?'

The Bodhisattva Miao Ji Xiang said: 'Celestial being, know that non-practice is the practice of a Bodhisattva. Moreover, all Dharmas are the practice of a Bodhisattva.'

The celestial being Pu Hua Chuang Tian Zi said: 'How are all Dharmas the practice of a Bodhisattva?'

The Bodhisattva Miao Ji Xiang said: 'Celestial being, know that what is called all Dharmas refers to: the four foundations of mindfulness (four foundations of mindfulness), the Eightfold Path (Eightfold Path), the five roots (five roots), the five powers (five powers), and the seven factors of enlightenment (seven factors of enlightenment). Briefly speaking, these are the practices of a Bodhisattva, but if explained extensively, their number is immeasurable. If all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) attain these Dharmas, this is called the true practice of a Bodhisattva.'

The celestial being Pu Hua Chuang Tian Zi asked the Bodhisattva Miao Ji Xiang: 'What are the four foundations of mindfulness?'

處？」

妙吉祥言：「天子！若菩薩觀身如虛空，不得身相，住平等法，如是名為身中身念處；若菩薩觀諸受法，內外中間俱不可得，皆悉空故，如是名為觀受念處；若菩薩如實觀心，于其名中無色可見，即不可得所觀心相，如是名為心中心念處；若菩薩如實了知彼一切法，若善不善自性皆空，如是名為法中法念處。天子！此等名為四念處法。」

複次普華幢天子白妙吉祥菩薩言：「云何名為八正道法？」

妙吉祥菩薩言：「若菩薩觀一切法，非境界相，無二無分別，無少法可取，是名正見；若菩薩觀一切法，離諸分別及諸疑惑，與無所觀正行相應，是名正思惟；若菩薩觀一切法自性真實，非有邊非無邊、皆悉平等，如實宣說，是名正語；若菩薩觀一切法，離所作性而不可得，若如所作若非所作，皆悉平等，住如實義，是名正業；若菩薩知一切法本不相續，即于諸法無瞋無喜亦無所著，安住真實平等法中，是名正命；若菩薩了一切法，無諸起作離種種相，于精進行如實相應，是名正精進；若菩薩於一切法不起諸念，了知諸業自性清凈，住無所念，是名正念；若菩薩入一切法自性平等，于所緣相皆悉遠離，畢竟觀察了不可得，是名正定。天子！此等名為八正道法。」

複次普華幢天子白妙吉祥

【現代漢語翻譯】現代漢語譯本：『在哪裡？』

妙吉祥（Manjushri，文殊菩薩的稱號）說：『天子！如果菩薩觀察身體如同虛空，不執著于身體的表象，安住于平等的法中，這就叫做身中身念處；如果菩薩觀察各種感受，無論內在、外在還是中間都不可得，一切都是空性的，這就叫做觀受念處；如果菩薩如實地觀察心，在心的名稱中沒有顏色可見，所觀察的心相也不可得，這就叫做心中心念處；如果菩薩如實地了知一切法，無論是善還是不善，其自性都是空性的，這就叫做法中法念處。天子！這些就叫做四念處法。』

普華幢天子（Pu Huazhuang Tianzi）又問妙吉祥菩薩說：『什麼叫做八正道法？』

妙吉祥菩薩說：『如果菩薩觀察一切法，不是境界的表象，沒有二元對立和分別，沒有絲毫法可以執取，這叫做正見；如果菩薩觀察一切法，遠離各種分別和疑惑，與無所觀的正行相應，這叫做正思惟；如果菩薩觀察一切法的自性真實，非有邊也非無邊，一切都是平等的，如實地宣說，這叫做正語；如果菩薩觀察一切法，遠離所作的性質而不可得，無論是如所作還是非所作，一切都是平等的，安住于如實的意義中，這叫做正業；如果菩薩知道一切法本來不相續，因此對於諸法沒有嗔恨沒有喜悅也沒有執著，安住在真實的平等法中，這叫做正命；如果菩薩明瞭一切法，沒有各種起作，遠離種種表象，與精進行如實地相應，這叫做正精進；如果菩薩對於一切法不生起各種念頭，了知諸業的自性清凈，安住于無所念的狀態，這叫做正念；如果菩薩進入一切法自性平等的狀態，對於所緣的表象都遠離，徹底地觀察而不可得，這叫做正定。天子！這些就叫做八正道法。』

普華幢天子（Pu Huazhuang Tianzi）又問妙吉祥

【English Translation】 English version: 『Where?』

Manjushri (Miaojixiang, the title of Manjushri Bodhisattva) said: 『O son of heaven! If a Bodhisattva observes the body as empty space, does not grasp the characteristics of the body, and dwells in the Dharma of equality, this is called the mindfulness of body within body; if a Bodhisattva observes all feelings, and finds them unattainable whether internal, external, or in between, because all are empty, this is called the mindfulness of feelings; if a Bodhisattva truly observes the mind, and finds no color visible in the name of the mind, and the characteristics of the observed mind are unattainable, this is called the mindfulness of mind within mind; if a Bodhisattva truly understands all Dharmas, whether good or bad, their self-nature is empty, this is called the mindfulness of Dharma within Dharma. O son of heaven! These are called the Four Foundations of Mindfulness.』

Then Pu Huazhuang Tianzi (Pu Huazhuang Tianzi) asked Manjushri Bodhisattva: 『What are called the Eightfold Noble Path?』

Manjushri Bodhisattva said: 『If a Bodhisattva observes all Dharmas, not as appearances of realms, without duality or discrimination, and no Dharma can be grasped, this is called Right View; if a Bodhisattva observes all Dharmas, free from all discriminations and doubts, and corresponds with the right practice of non-observation, this is called Right Thought; if a Bodhisattva observes the self-nature of all Dharmas as true, neither having an edge nor being without an edge, all being equal, and truthfully proclaims it, this is called Right Speech; if a Bodhisattva observes all Dharmas, unattainable apart from the nature of action, whether as action or non-action, all being equal, and dwells in the meaning of truth, this is called Right Action; if a Bodhisattva knows that all Dharmas are originally not continuous, therefore has no anger, no joy, and no attachment to all Dharmas, and dwells in the true Dharma of equality, this is called Right Livelihood; if a Bodhisattva understands all Dharmas, without any arising or action, apart from various appearances, and corresponds with diligence in truth, this is called Right Effort; if a Bodhisattva does not give rise to any thoughts about all Dharmas, understands the self-nature of all karmas as pure, and dwells in a state of no-thought, this is called Right Mindfulness; if a Bodhisattva enters the state of self-nature equality of all Dharmas, is far away from all objects of perception, and thoroughly observes them as unattainable, this is called Right Samadhi. O son of heaven! These are called the Eightfold Noble Path.』

Then Pu Huazhuang Tianzi (Pu Huazhuang Tianzi) asked Manjushri

菩薩言：「云何名為五根？」

妙吉祥言：「若菩薩了一切法本無所生，自性真實無進無退，平等法中如實信解，是名信根；若菩薩於一切法心無愛樂，離遠近想住真實性，是名精進根；若菩薩於一切法非所作意，以所緣相離種種性，由性離故諸念不生，是名念根；若菩薩於一切法，無所念無所得，正定相應，是名定根；若菩薩於一切法，離所生相及不生相，諦觀諸法自性皆空，是名慧根。天子！此等名為五根。」

複次普華幢天子白妙吉祥菩薩言：「云何名為五力？」

妙吉祥言：「若菩薩於一切法不起種種虛妄分別，是名信力；若菩薩於一切法而能請問如實勝義，名精進力；若菩薩於一切法離諸失念，正念相應，是名念力；若菩薩于出世法心無懈倦，是名定力；若菩薩于諸業報凈信不壞，是名慧力。天子！此等名為五力。」

複次普華幢天子白妙吉祥菩薩言：「云何名為七覺支？」

妙吉祥言：「若菩薩了一切行本無所生，于喜樂法觀真實性，是名喜覺支；若菩薩於一切法無愛著心，于所緣相觀不可得，是名輕安覺支；若菩薩見一切法自性無念無所作意，是名念覺支；若菩薩若一切法求種種相了不可得，記諸善法如實出生，是名擇法覺支；若菩薩觀三界性不取三界相，是名精進覺

【現代漢語翻譯】現代漢語譯本菩薩說：『什麼叫做五根（panchindriya，五種能力）？』妙吉祥（Manjushri，文殊菩薩）說：『如果菩薩瞭解一切法本來沒有生起，自性真實，沒有前進也沒有後退，在平等的法中如實地信解，這叫做信根（shraddha-indriya，信的能力）；如果菩薩對於一切法心中沒有愛戀，遠離遠和近的想念，安住于真實自性，這叫做精進根（virya-indriya，精進的能力）；如果菩薩對於一切法不作意，以所緣的相遠離種種自性，由於自性遠離的緣故，各種念頭不生起，這叫做念根（smriti-indriya，唸的能力）；如果菩薩對於一切法，沒有念想也沒有獲得，與正定相應，這叫做定根（samadhi-indriya，定的能力）；如果菩薩對於一切法，遠離所生之相以及不生之相，仔細觀察諸法自性都是空性，這叫做慧根（prajna-indriya，慧的能力）。天子！這些叫做五根。』普華幢天子（Pushpadhvaja-deva）又問妙吉祥菩薩說：『什麼叫做五力（panchabala，五種力量）？』妙吉祥說：『如果菩薩對於一切法不生起種種虛妄分別，這叫做信力（shraddha-bala，信的力量）；如果菩薩對於一切法能夠請問如實的殊勝意義，叫做精進力（virya-bala，精進的力量）；如果菩薩對於一切法遠離各種失念，與正念相應，這叫做念力（smriti-bala，唸的力量）；如果菩薩對於出世間的法心中沒有懈怠疲倦，這叫做定力（samadhi-bala，定的力量）；如果菩薩對於各種業報清凈地相信而不動搖，這叫做慧力（prajna-bala，慧的力量）。天子！這些叫做五力。』普華幢天子又問妙吉祥菩薩說：『什麼叫做七覺支（sapta-bodhyanga，七種覺悟的因素）？』妙吉祥說：『如果菩薩瞭解一切行為本來沒有生起，對於喜樂的法觀察真實自性，這叫做喜覺支（priti-sambodhyanga，喜的覺悟因素）；如果菩薩對於一切法沒有愛著的心，對於所緣的相觀察而不可得，這叫做輕安覺支（prashrabdhi-sambodhyanga，輕安的覺悟因素）；如果菩薩見到一切法自性沒有念頭也沒有作意，這叫做念覺支（smriti-sambodhyanga，唸的覺悟因素）；如果菩薩對於一切法尋求種種相而了不可得，憶念各種善法如實地出生，這叫做擇法覺支（dharma-pravicaya-sambodhyanga，擇法的覺悟因素）；如果菩薩觀察三界（trailokya，欲界、色界、無色界）的自性而不取三界的相，這叫做精進覺

【English Translation】 English version The Bodhisattva said: 'What are the five indriyas (panchindriya, five faculties)?' Manjushri (妙吉祥, the Bodhisattva of Wisdom) said: 'If a Bodhisattva understands that all dharmas are fundamentally unproduced, their nature is real, without progress or regress, and truly believes and understands in the equal dharma, this is called the faculty of faith (shraddha-indriya, faculty of faith). If a Bodhisattva has no love for all dharmas in his mind, is far from thoughts of near and far, and dwells in true nature, this is called the faculty of vigor (virya-indriya, faculty of vigor). If a Bodhisattva does not intentionally focus on all dharmas, and the characteristics of what is conditioned are separate from various natures, and because of the separation of nature, no thoughts arise, this is called the faculty of mindfulness (smriti-indriya, faculty of mindfulness). If a Bodhisattva has no thoughts or attainments regarding all dharmas, and is in accordance with right samadhi, this is called the faculty of samadhi (samadhi-indriya, faculty of samadhi). If a Bodhisattva is separate from the characteristics of production and non-production regarding all dharmas, and attentively observes that the nature of all dharmas is emptiness, this is called the faculty of wisdom (prajna-indriya, faculty of wisdom). Deva! These are called the five indriyas.' Again, the Deva Pushpadhvaja (普華幢天子) said to the Bodhisattva Manjushri: 'What are the five powers (panchabala, five powers)?' Manjushri said: 'If a Bodhisattva does not give rise to various false discriminations regarding all dharmas, this is called the power of faith (shraddha-bala, power of faith). If a Bodhisattva is able to inquire about the true and supreme meaning regarding all dharmas, this is called the power of vigor (virya-bala, power of vigor). If a Bodhisattva is separate from all loss of mindfulness regarding all dharmas, and is in accordance with right mindfulness, this is called the power of mindfulness (smriti-bala, power of mindfulness). If a Bodhisattva has no weariness in his mind regarding supramundane dharmas, this is called the power of samadhi (samadhi-bala, power of samadhi). If a Bodhisattva has pure faith in all karmic retributions and is not destroyed, this is called the power of wisdom (prajna-bala, power of wisdom). Deva! These are called the five powers.' Again, the Deva Pushpadhvaja said to the Bodhisattva Manjushri: 'What are the seven factors of enlightenment (sapta-bodhyanga, seven limbs of enlightenment)?' Manjushri said: 'If a Bodhisattva understands that all actions are fundamentally unproduced, and observes the true nature in the dharma of joy and pleasure, this is called the factor of joy (priti-sambodhyanga, the enlightenment factor of joy). If a Bodhisattva has no attachment in his mind regarding all dharmas, and observes that the characteristics of what is conditioned are unobtainable, this is called the factor of tranquility (prashrabdhi-sambodhyanga, the enlightenment factor of tranquility). If a Bodhisattva sees that the nature of all dharmas has no thought and no intention, this is called the factor of mindfulness (smriti-sambodhyanga, the enlightenment factor of mindfulness). If a Bodhisattva seeks various characteristics regarding all dharmas and understands that they are unobtainable, and remembers that all good dharmas are truly produced, this is called the factor of discrimination of dharmas (dharma-pravicaya-sambodhyanga, the enlightenment factor of discrimination of dharmas). If a Bodhisattva observes the nature of the three realms (trailokya, the desire realm, the form realm, and the formless realm) and does not grasp the characteristics of the three realms, this is called the factor of vigor

支；若菩薩觀心無所得，即於一切法亦無所覺了，是名定覺支；若菩薩知一切法本無所依即無所住，復無所生亦無所覺，是故一切法無所觀不可得，住平等舍，是名舍覺支。天子！此等名為七覺支法。

「如是略說，四念處、八正道、五根、五力、七覺支法。此諸法門，若菩薩所修為菩薩行；聲聞所修為聲聞行，假使若有凈行諸婆羅門能修習者，即得解諸怨結除滅棘刺息諸煩惱，遠離病苦不生怖畏，順向佛道住佛種姓；若諸沙門多聞佛子修此法者，即得超越輪迴到于彼岸，離諸塵垢得無相身，去除重擔到無畏處獲大快樂；若諸菩薩於此法門，如實觀想如理修行得具足已，是諸菩薩于天上人間，應受廣大信施供養。

「天子！是故諸菩薩于其世間、隨諸方處不空受食有大利益。又復若欲出度輪迴，破諸魔眾摧伏外道，吹大法螺擊大法鼓，轉大法輪立大法幢，解脫眾苦得大涅槃，當於如是勝妙法門如理修行。天子！如前所問菩薩行者，此一切法是菩薩行」。

爾時妙吉祥菩薩摩訶薩為普華幢天子說是法時，會中有三萬二千天子，聞已信解住法平等，即時雨天曼陀羅華、摩訶曼陀羅花及眾妙花，住虛空中，供養世尊及妙吉祥菩薩。花供養已，作如是言：「我等今者于佛法中，暫得聞此菩薩行法，尚獲如是

【現代漢語翻譯】現代漢語譯本：若菩薩觀察內心而無所得，即對於一切法也無所覺了，這叫做定覺支；若菩薩知曉一切法本來沒有所依，即無所住，又無所生也無所覺，因此一切法無可觀想不可得，安住于平等舍，這叫做舍覺支。天子！這些就叫做七覺支法。像這樣簡略地說，四念處、八正道、五根、五力、七覺支法。這些法門，如果菩薩修習就是菩薩行；聲聞修習就是聲聞行，假使如果有清凈修行的婆羅門（Brahmanas）能夠修習這些，就能解開各種怨恨的糾結，消除滅除荊棘般的障礙，平息各種煩惱，遠離病苦，不生怖畏，順著佛道前進，安住于佛的種姓；如果各位沙門（Shramanas），廣聞佛法的佛子修習這些法，就能超越輪迴到達彼岸，脫離各種塵垢得到無相之身，去除重擔到達無畏之處獲得極大快樂；如果各位菩薩對於這些法門，如實地觀想，如理地修行並得到具足，這些菩薩在天上人間，應當接受廣大的信施供養。天子！因此各位菩薩在世間、隨著各個地方不空受食，有很大的利益。又如果想要出離輪迴，破除各種魔眾，摧伏外道，吹響大法螺，敲擊大法鼓，轉動大法輪，樹立大法幢，解脫各種痛苦得到大涅槃，應當對於像這樣殊勝微妙的法門如理修行。天子！就像之前所問的菩薩行者，這一切法就是菩薩行』。這時，妙吉祥菩薩摩訶薩（Manjushri Bodhisattva-Mahasattva）為普華幢天子（Puspaketu）說這部法時，會中有三萬二千天子，聽聞后信解，安住於法的平等性，即時從天上降下曼陀羅華（Mandala flowers）、摩訶曼陀羅花（Maha Mandala flowers）以及各種美妙的花朵，停留在虛空中，供養世尊以及妙吉祥菩薩。花供養完畢后，他們這樣說：『我們現在於佛法中，暫時聽聞到這部菩薩行法，尚且獲得如此…

【English Translation】 English version: If a Bodhisattva observes the mind and finds nothing, then he is also unaware of all dharmas, this is called the 'Determination Enlightenment Factor'; If a Bodhisattva knows that all dharmas originally have no basis, then there is nothing to abide in, and there is no birth and no awareness, therefore all dharmas are unobservable and unattainable, abiding in equanimity, this is called the 'Equanimity Enlightenment Factor'. Prince! These are called the Seven Enlightenment Factors. Thus, briefly speaking, are the Four Foundations of Mindfulness, the Eightfold Noble Path, the Five Roots, the Five Powers, and the Seven Enlightenment Factors. These Dharma gates, if practiced by a Bodhisattva, are Bodhisattva practices; if practiced by a Shravaka, are Shravaka practices. If pure-practicing Brahmanas can cultivate these, they can untie the knots of resentment, eliminate thorny obstacles, pacify all afflictions, stay away from sickness and suffering, not generate fear, move forward along the Buddha's path, and abide in the Buddha's lineage; If Shramanas, learned disciples of the Buddha, cultivate these dharmas, they will transcend the cycle of rebirth to reach the other shore, be free from all defilements and attain a formless body, remove heavy burdens, reach a place of fearlessness, and obtain great happiness; If Bodhisattvas contemplate these Dharma gates as they truly are, cultivate them according to reason, and attain completeness, these Bodhisattvas, in the heavens and among humans, should receive vast offerings of faith and charity. Prince! Therefore, all Bodhisattvas in the world, wherever they may be, do not receive food in vain, and have great benefits. Furthermore, if one wishes to escape the cycle of rebirth, break through all demonic hosts, subdue external paths, blow the great Dharma conch, beat the great Dharma drum, turn the great Dharma wheel, erect the great Dharma banner, liberate from all suffering, and attain great Nirvana, one should cultivate such excellent and wonderful Dharma gates according to reason. Prince! As previously asked about the Bodhisattva practitioner, all these dharmas are Bodhisattva practices'. At that time, Manjushri Bodhisattva-Mahasattva, while expounding this Dharma for Puspaketu, had thirty-two thousand Devas in the assembly who, upon hearing it, believed and understood, and abided in the equality of Dharma. Immediately, they rained down Mandala flowers, Maha Mandala flowers, and various wonderful flowers from the heavens, staying in the empty space, offering them to the World Honored One and Manjushri Bodhisattva. After the flower offerings were completed, they said, 'We, now in the Buddha-dharma, having temporarily heard this Bodhisattva practice Dharma, still obtain such...

最勝利益，況復有人於此正法能一心聽，生凈信解如理修行，當知是人順向佛道，如妙吉祥神通具足。」

爾時普華幢天子復白佛言：「世尊！今此正法於後末世欲使廣大宣通流佈，唯愿世尊！以威神力加持護念。」

佛告普華幢天子言：「如是如是。諸佛如來而自知時。」

爾時世尊普遍觀察諸眾會已，作如是言：「諸善男子！汝等眾中，誰當能于無數百千俱胝那庾多劫，持佛菩提護助正法？」

爾時會中有三十二俱胝大菩薩眾，異口同音俱白佛言：「世尊！我等於佛住世及涅槃后，以佛神力而能持佛菩提護助正法。」

複次會中有梵天子名勝思惟，從座而起，前白佛言：「世尊！諸菩薩摩訶薩於何福蘊修習具足，當能於此甚深正法，受持讀誦為人演說廣大流佈？」

佛告勝思惟梵天子言：「若菩薩摩訶薩，于佛如來所有十力，修習具足勇猛堅固，證得無生法忍者，當知是人即能持佛菩提護助正法。」

爾時勝思惟梵天子復白佛言：「世尊！如我解佛所說義，今此不思議境界正法，若有人聞不能發生清凈信解者，我知是人非為大士，于正法門而不相應，是故世尊不為授記。」

佛言：「梵天子！如汝所說，如是如是。」

爾時慈氏菩薩摩訶薩從他方界還來

【現代漢語翻譯】現代漢語譯本：更何況有人能一心聽聞這正法，生起清凈的信心和理解，如理修行，應當知道這個人正順著佛道前進，如同妙吉祥（Manjushri，文殊菩薩）一樣神通具足。

這時，普華幢天子（Pu Hua Chuang Tianzi）又對佛說：『世尊！現在這部正法在後世末法時期，要使它廣泛地宣揚流通，唯愿世尊以威神力加持護念。』

佛告訴普華幢天子說：『是這樣的，是這樣的。諸佛如來自己知道時機。』

這時，世尊普遍觀察了所有與會大眾后，這樣說道：『各位善男子！你們大眾之中，誰能夠于無數百千俱胝那庾多劫（俱胝那庾多劫，a very long time），護持佛的菩提，護助正法？』

這時，會中有三十二俱胝（俱胝，ten million）大菩薩眾，異口同聲地對佛說：『世尊！我們對於佛住世以及涅槃之後，以佛的神力，能夠護持佛的菩提，護助正法。』

接著，會中有一位梵天子，名叫勝思惟（Sheng Siwei），從座位上站起來，向前對佛說：『世尊！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）要修習具足什麼樣的福德蘊藏，才能對於這部甚深的正法，受持讀誦，為人演說，廣大流佈？』

佛告訴勝思惟梵天子說：『如果菩薩摩訶薩，對於佛如來的所有十力（ten powers of a Tathagata），修習具足，勇猛堅固，證得無生法忍（Wu Sheng Fa Ren，the acceptance of the non-arising of all dharmas），應當知道這個人就能護持佛的菩提，護助正法。』

這時，勝思惟梵天子又對佛說：『世尊！如我理解佛所說的意義，現在這部不可思議境界的正法，如果有人聽聞而不能生起清凈的信心和理解，我知道這個人不是大士，與正法之門不相應，所以世尊不為他授記。』

佛說：『梵天子！如你所說，是這樣的，是這樣的。』

這時，慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva）從他方世界返回。

【English Translation】 English version: How much more so if someone can listen to this true Dharma with one-pointed attention, generate pure faith and understanding, and cultivate accordingly. Know that this person is progressing on the path to Buddhahood, just like Manjushri (Manjushri, Bodhisattva of wisdom) with his complete supernatural powers.

At that time, Pu Hua Chuang Tianzi (Pu Hua Chuang Tianzi, a celestial being) again said to the Buddha: 'World Honored One! Now, in the future degenerate age, to widely propagate and circulate this true Dharma, I beseech the World Honored One to bless and protect it with your majestic spiritual power.'

The Buddha told Pu Hua Chuang Tianzi: 'So it is, so it is. The Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) know the time themselves.'

At that time, the World Honored One, having universally observed all the assemblies, spoke thus: 'Good men! Among you all, who will be able to uphold the Bodhi of the Buddha and protect and assist the true Dharma for countless hundreds of thousands of kotis (koti, ten million) of nayutas (nayuta, a large number) of kalpas (kalpa, an aeon)?'

At that time, in the assembly, there were thirty-two kotis (koti, ten million) of great Bodhisattvas, who unanimously said to the Buddha: 'World Honored One! Whether the Buddha is in the world or after Nirvana, we will be able to uphold the Bodhi of the Buddha and protect and assist the true Dharma with the Buddha's spiritual power.'

Furthermore, in the assembly, there was a Brahma (Brahma, a type of celestial being) named Sheng Siwei (Sheng Siwei), who rose from his seat and came forward to say to the Buddha: 'World Honored One! What kind of accumulation of merit must the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattva) cultivate to be able to uphold, recite, explain, and widely propagate this profound true Dharma?'

The Buddha told Sheng Siwei Brahma: 'If a Bodhisattva-Mahasattva cultivates and perfects all ten powers of the Tathagata (ten powers of a Tathagata), is courageous and firm, and attains the acceptance of the non-arising of all dharmas (Wu Sheng Fa Ren, the acceptance of the non-arising of all dharmas), know that this person will be able to uphold the Bodhi of the Buddha and protect and assist the true Dharma.'

At that time, Sheng Siwei Brahma again said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, if someone hears this true Dharma of inconceivable realm and cannot generate pure faith and understanding, I know that this person is not a great being, is not in accordance with the gate of true Dharma, and therefore the World Honored One does not bestow a prediction upon them.'

The Buddha said: 'Brahma! As you have said, so it is, so it is.'

At that time, Maitreya Bodhisattva-Mahasattva (Maitreya Bodhisattva-Mahasattva, the future Buddha) returned from another world.

佛會，與妙吉祥菩薩摩訶薩俱白佛言：「世尊！今此正法，於後五百歲中，唯愿世尊以威神力加持護念，使令正法廣大流佈，于其世間利益安樂一切眾生，而諸魔眾欲生破壞不得其便。」

爾時世尊當欲加持護念此正法故，于其左右重複觀察一切眾會，即時十方如殑伽沙數所有佛剎六種震動，而彼十方如殑伽沙數現住說法諸佛世尊知是事已，亦各以其神力加持護念此正法門。

爾時帝釋天主前白佛言：「希有世尊！今此甚深不可思議境界正法，諸佛如來神通威力所加持故。世尊！於後末世城邑聚落所在方處，若有善男子廣為他人說此正法者，我當與諸眷屬往詣彼法師所，密加護之，使其精進，處師子座勇猛無畏，不令諸魔伺得其便。我今復以秘密大明當爲作護。」即說大明曰：

「怛寧*也他(引)(一句)　嗢契(二)　目契(三)　蘇目契(四)　缽啰(二合)摩哩那(二合)你(五)　畔惹(仁左切，下同)你(六)　三畔惹你(七)　嚩哩沙(二合)砌(引)那你(八)　昧怛啰(二合)嚩帝末沒提(二合、引)(九)

「世尊！若諸方處有說法師，我當於其左右，密誦此明、結金剛持印而為加護，使得正法廣大流通。」

爾時三十三天中有一天子名虞缽迦，生

【現代漢語翻譯】現代漢語譯本：佛會（Buddha assembly），與妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva）一起對佛說：『世尊！現在這個正法，在後世五百年中，唯愿世尊以威神力加持護念，使正法廣大流佈，在世間利益安樂一切眾生，使那些魔眾想要破壞卻不得機會。』當時世尊爲了加持護念這個正法，向左右重複觀察一切集會，即時十方如殑伽沙數（Ganges river sands）的所有佛剎發生六種震動，而那些十方如殑伽沙數現住說法的諸佛世尊知道這件事後，也各自以他們的神力加持護念這個正法門。當時帝釋天主（Śakra, Lord of the Devas）上前對佛說：『希有啊世尊！現在這個甚深不可思議境界的正法，是諸佛如來神通威力所加持的緣故。世尊！在後世末法時期，無論在哪個城邑聚落的地方，如果有善男子廣為他人宣說這個正法，我將與我的眷屬前往那位法師的住所，秘密地加以保護，使他精進，處於獅子座上勇猛無畏，不讓諸魔找到機會。我現在再用秘密大明咒來為他作護。』即說大明咒曰：『怛寧*也他(引)(一句)　嗢契(二)　目契(三)　蘇目契(四)　缽啰(二合)摩哩那(二合)你(五)　畔惹(仁左切，下同)你(六)　三畔惹你(七)　嚩哩沙(二合)砌(引)那你(八)　昧怛啰(二合)嚩帝末沒提(二合、引)(九)』『世尊！如果各個地方有說法師，我將在他的左右，秘密誦持這個明咒、結金剛持印而為他加護，使正法廣大流通。』當時三十三天（Trāyastriṃśa）中有一天子名叫虞缽迦（Upaka），生

【English Translation】 English version: The Buddha assembly, together with Mañjuśrī Bodhisattva-mahāsattva, said to the Buddha: 'World Honored One! Now this true Dharma, in the latter five hundred years, may the World Honored One, with your majestic spiritual power, bless and protect it, causing the true Dharma to widely spread, benefiting and bringing peace and happiness to all sentient beings in the world, so that those demons who wish to destroy it will not find an opportunity.' At that time, the World Honored One, in order to bless and protect this true Dharma, repeatedly observed all the assemblies to the left and right. Immediately, all the Buddha-lands in the ten directions, as numerous as the Ganges river sands, shook in six ways. And those Buddhas, World Honored Ones, residing and teaching the Dharma in the ten directions, as numerous as the Ganges river sands, knowing this matter, also each used their spiritual power to bless and protect this true Dharma gate. At that time, Śakra, Lord of the Devas, stepped forward and said to the Buddha: 'Rare indeed, World Honored One! Now this profound and inconceivable realm of the true Dharma is due to the blessing of the spiritual power of all the Buddhas and Tathāgatas. World Honored One! In the latter age, in whatever city or village, if there is a virtuous man who widely proclaims this true Dharma to others, I will go with my retinue to that Dharma master's abode, secretly protect him, enable him to be diligent, sit on the lion throne, be brave and fearless, and not allow the demons to find an opportunity. Now I will again use the secret great mantra to protect him.' Then he spoke the great mantra, saying: 'Tad-ya-tha (uttering the sound) ud-ghate mukhe su-mukhe pra-mar-dani panjani sam-panjani var-sha-ni me-tra-vati mat-bodhi' 'World Honored One! If there are Dharma masters in various places, I will be on their left and right, secretly reciting this mantra, forming the Vajradhara mudra, and blessing and protecting them, so that the true Dharma will widely circulate.' At that time, in the Trāyastriṃśa Heaven, there was a deva named Upaka, born

天未久，來此佛會處虛空中，得聞正法見希有事，即時雨天曼陀羅華、摩訶曼陀羅花等種種妙花，及諸廣大殊妙珍寶，供養世尊並妙吉祥菩薩及所說法。作如是等諸供養已，從空而下繞佛三匝，頭面著地禮世尊足，持真珠鬘五百肘量，其鬘復以一切妙寶而為莊嚴，奉上世尊，作如是言：「希有世尊！今此廣大甚深正法，於後末世能與眾生多所饒益，若有善男子等於城邑聚落及諸方處受持此法者，當知是人從佛所生，持佛菩提轉大法輪。」

爾時佛告虞缽迦天子言：「如汝所說，如是如是。若后末世有善男子，能于城邑聚落及諸方處持此法者，我說是人從佛所生，持佛菩提轉大法輪。」

爾時世尊告妙吉祥菩薩摩訶薩言：「汝當受持此不思議境界正法。」又復告言：「汝當受持此不思議境界正法，於後末世廣大流佈不令斷絕，使諸眾生得大利樂。」

妙吉祥菩薩白佛言：「世尊！如佛教旨我當奉持，如佛教旨我當奉持。若佛住世及涅槃后，正法所住五百歲中，乃至最後法欲滅時，以佛如來所加持力，我當護助宣通流佈。若有善男子等為人演說此正法時，我當往彼人所，隱我身相而不出現，聽受彼人所說正法，如是隨喜展轉稱讚。」

爾時世尊告尊者阿難言：「汝當受持此正法門，廣大為人宣佈

【現代漢語翻譯】現代漢語譯本：天神沒有耽擱多久，來到這佛法大會的虛空中，有幸聽聞正法，見到稀有之事。隨即天空中降下曼陀羅華（mandārava，天界之花）、摩訶曼陀羅花（mahāmandārava，大曼陀羅花）等各種美妙的花朵，以及各種廣大殊勝的珍寶，供養世尊以及妙吉祥菩薩（Mañjuśrī Bodhisattva）和他們所宣說的佛法。做完這些供養后，從空中降下，繞佛三圈，頭面著地禮拜世尊的腳，拿著五百肘長的真珠鬘（珍珠花環），那花環又用一切美妙的珍寶來裝飾，獻給世尊，這樣說道：『稀有的世尊！如今這廣大甚深的正法，在後世末法時代能夠給眾生帶來許多利益。如果有善男子等在城邑、村落以及各個地方受持此法，應當知道這個人是從佛陀那裡出生的，秉持佛陀的菩提心，轉動大法輪。』當時，佛陀告訴虞缽迦天子（Utpalaka devaputra）說：『正如你所說，正是這樣。如果後世末法時代有善男子能夠在城邑、村落以及各個地方受持此法，我說這個人是從佛陀那裡出生的，秉持佛陀的菩提心，轉動大法輪。』當時，世尊告訴妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva）說：『你應該受持這不可思議境界的正法。』又再次告訴他：『你應該受持這不可思議境界的正法，在後世末法時代廣為流佈，不要讓它斷絕，使眾生得到巨大的利益和快樂。』妙吉祥菩薩對佛說：『世尊！我將遵照佛的教誨奉行和受持，我將遵照佛的教誨奉行和受持。無論佛陀住世還是涅槃之後，正法住世的五百年中，乃至最後佛法將要滅亡的時候，憑藉佛陀如來所加持的力量，我將護持、幫助、宣揚和流通此法。如果有善男子等為人演說此正法時，我將前往那人所在之處，隱藏我的身形而不顯現，聽受那人所說的正法，這樣隨喜讚歎。』當時，世尊告訴尊者阿難（Ānanda）說：『你應該受持這正法之門，廣為他人宣說。』

【English Translation】 English version: Not long after, the Deva arrived in the empty space of this Buddha assembly, and had the rare opportunity to hear the true Dharma and witness extraordinary events. Immediately, the sky rained down various exquisite flowers such as mandārava (heavenly flower), mahāmandārava (great mandārava flower), and various vast and wonderful treasures, offering them to the World Honored One, Mañjuśrī Bodhisattva, and the Dharma they expounded. After making these offerings, he descended from the sky, circumambulated the Buddha three times, prostrated with his head and face to the ground at the feet of the World Honored One, and presented a pearl garland measuring five hundred cubits, adorned with all kinds of exquisite jewels, to the World Honored One, saying: 'Rare World Honored One! This vast and profound true Dharma will greatly benefit sentient beings in the future degenerate age. If there are virtuous men and others who uphold this Dharma in cities, villages, and various places, know that these people are born from the Buddha, uphold the Bodhi of the Buddha, and turn the great Dharma wheel.' At that time, the Buddha said to Utpalaka devaputra (Utpalaka, son of the gods): 'As you have said, so it is. If in the future degenerate age there are virtuous men who can uphold this Dharma in cities, villages, and various places, I say that these people are born from the Buddha, uphold the Bodhi of the Buddha, and turn the great Dharma wheel.' At that time, the World Honored One said to Mañjuśrī Bodhisattva-mahāsattva (great being): 'You should uphold this true Dharma of inconceivable realm.' He further said: 'You should uphold this true Dharma of inconceivable realm, widely propagate it in the future degenerate age without allowing it to be cut off, so that sentient beings may obtain great benefit and joy.' Mañjuśrī Bodhisattva said to the Buddha: 'World Honored One! I shall uphold and practice according to the Buddha's teachings, I shall uphold and practice according to the Buddha's teachings. Whether the Buddha is in the world or after Nirvana, during the five hundred years when the true Dharma abides, even until the time when the Dharma is about to perish, by the power of the Buddha Tathagata's blessing, I shall protect, assist, proclaim, and propagate this Dharma. If there are virtuous men and others who expound this true Dharma for others, I shall go to the place where those people are, conceal my form without appearing, listen to the true Dharma spoken by those people, and thus rejoice and praise.' At that time, the World Honored One said to Venerable Ānanda (Ānanda): 'You should uphold this Dharma gate and widely proclaim it to others.'

演說。阿難！若諸眾生受持讀誦此正法門一四句偈者，當知是人決定成就阿耨多羅三藐三菩提果，常為諸佛共所觀察。阿難！正使有人以十方一切諸佛剎土滿中珍寶，供養諸佛所獲福蘊，不如有人於此正法發生凈信聽受讀誦，而此福蘊無量無邊。」

爾時尊者阿難白佛言：「世尊！此經何名？我當云何奉持？」

佛告阿難：「是經名為『不思議境界正法』，亦名『普華幢天子所問』；亦名『妙吉祥菩薩遊戲神通』；亦名『如來秘密法印』；亦名『不退轉法門』，如是受持。」

佛說此經已，妙吉祥等諸大菩薩及普華幢天子，乃至世間天、人、阿修羅、乾闥婆等一切大眾，聞佛所說，皆大歡喜，信受奉行。

佛說大乘不思議神通境界經卷下

【現代漢語翻譯】現代漢語譯本：佛說：『阿難（Ananda）！如果眾生能夠接受、奉持、讀誦這個正法法門中的哪怕一個四句偈，應當知道這個人必定能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位，並且常常被諸佛共同觀察護念。阿難（Ananda）！即使有人用充滿十方一切諸佛剎土的珍寶來供養諸佛，所獲得的福德，也不如有人對於這個正法生起清凈的信心，聽聞、接受、讀誦，因為後者的福德是無量無邊的。』

當時，尊者阿難（Ananda）請問佛說：『世尊！這部經叫什麼名字？我應當如何奉持？』

佛告訴阿難（Ananda）說：『這部經名為《不思議境界正法》，也名為《普華幢天子所問》，也名為《妙吉祥菩薩遊戲神通》，也名為《如來秘密法印》，也名為《不退轉法門》，就這樣接受奉持。』

佛說完這部經后，妙吉祥（Manjushri）等諸大菩薩以及普華幢天子，乃至世間的天、人、阿修羅（Asura）、乾闥婆（Gandharva）等一切大眾，聽聞佛所說的法，都非常歡喜，信受奉行。

《佛說大乘不思議神通境界經》卷下

【English Translation】 English version: The Buddha said: 'Ananda! If sentient beings can accept, uphold, and recite even one four-line verse from this Dharma teaching, know that this person will definitely achieve the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and will always be observed by all Buddhas together. Ananda! Even if someone were to use treasures filling all the Buddha-lands in the ten directions to make offerings to all the Buddhas, the merit obtained would not be as great as someone who generates pure faith in this Dharma, listens to it, accepts it, and recites it, because the latter's merit is immeasurable and boundless.'

At that time, Venerable Ananda asked the Buddha: 'World Honored One! What is the name of this Sutra? How should I uphold it?'

The Buddha told Ananda: 'This Sutra is named 'The Inconceivable Realm of True Dharma', also named 'Questions of Universal Flower Banner Heavenly Son'; also named 'Manjushri Bodhisattva's Playful Spiritual Powers'; also named 'Tathagata's Secret Dharma Seal'; also named 'The Non-Retrogressing Dharma Door'. Uphold it in this way.'

After the Buddha finished speaking this Sutra, all the great Bodhisattvas such as Manjushri and the Universal Flower Banner Heavenly Son, and even all the great assemblies of gods, humans, Asuras, Gandharvas, etc., in the world, upon hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.

The Sutra of the Buddha's Discourse on the Inconceivable Spiritual Realm of the Great Vehicle, Volume Two