T14n0458_文殊師利問菩薩署經
大正藏第 14 冊 No. 0458 文殊師利問菩薩署經
No. 458
文殊師利問菩薩署經
後漢月氏三藏支婁迦讖譯
舍利弗前長跪白佛：「愿欲有所問，唯佛肯者，乃敢問。」
佛言：「善哉！善哉！舍利弗當問。汝若從文殊尸利，但聞怛薩阿竭署因緣法名，未悉得其事，今為汝說之。諦聽！諦聽！」
舍利弗言：「受教。」
及摩訶目揵蘭、摩訶迦葉、摩訶迦旃延、摩訶拘絺、邠利文陀弗、須菩提、阿難律、朱利敢、摩訶敢、奈吒和羅、阿難，一一尊羅漢悉在會中，皆起為佛作禮，白佛：「愿樂欲聞，令菩薩悉當因緣摩訶僧那僧涅。若男子、若女人，聞者皆當求之；諸聲聞者，皆當因其法所以求僧那僧涅者，欲令一切其當脫者悉得羅漢。」諸一一尊比丘，以華散佛上，供養怛薩阿竭署。諸欲天子悉以天華飛行供養，以天伎樂以樂之。所以者何？從本所不聞其字，何況今當具足聞之。釋提桓因，以天上拘耆華樹而化滿其祇洹。
佛語舍利弗：「怛薩阿竭署者有四事。何謂四事？一者、發意；二者、阿惟越致；三者、菩薩坐于樹下；四者、具足佛法。是為四。」
舍利弗問：「何因緣發意？」
「菩薩有一署，所謂發意所作為一切
【現代漢語翻譯】 現代漢語譯本 《文殊師利問菩薩署經》
後漢月氏三藏支婁迦讖譯
舍利弗上前長跪對佛說：『我希望有所請問，只有佛允許，才敢發問。』
佛說：『好啊！好啊！舍利弗，你問吧。你如果只是從文殊尸利（Manjusri）那裡聽到如來（Tathagata）署的因緣法名，還不能完全瞭解其中的含義，現在我為你解說。仔細聽！仔細聽！』
舍利弗說：『遵從您的教誨。』
以及摩訶目犍連（Mahamaudgalyayana）、摩訶迦葉（Mahakasyapa）、摩訶迦旃延（Mahakatyayana）、摩訶拘絺羅（Mahakusthila）、賓頭盧頗羅墮（Pindola Bharadvaja）、須菩提（Subhuti）、阿那律（Aniruddha）、朱利敢、摩訶敢、奈吒和羅、阿難（Ananda），每一位尊者羅漢都在法會中，都起身為佛作禮，對佛說：『我們願意聽聞，使菩薩們都能瞭解摩訶僧那僧涅（Mahasamghasamghata）的因緣。無論是男子還是女人，聽聞后都應當尋求它；各位聲聞乘的修行者，都應當依據這個法來尋求僧那僧涅，想要讓一切應當解脫的人都證得阿羅漢果。』每一位比丘都用鮮花散在佛的身上，供養如來署。諸位欲界天子都用天上的鮮花飛行散佈來供養，用天上的伎樂來演奏音樂。這是為什麼呢？因為他們從前從未聽聞這個名號，更何況現在能夠完整地聽聞它的含義。釋提桓因（Sakra Devanam Indra）用天上的拘耆華樹幻化充滿了祇洹（Jetavana）。
佛告訴舍利弗：『如來署有四件事。哪四件事？一是發菩提心；二是阿惟越致（avaivartika，不退轉）；三是菩薩坐在菩提樹下；四是具足佛法。這就是四件事。』
舍利弗問：『是什麼因緣而發菩提心？』
『菩薩有一個署，就是發菩提心所做的一切。』
【English Translation】 English version The Sutra of Manjusri's Questions on the Bodhisattva's Sign
Translated by Zhi Loujiachen of Yuezhi during the Later Han Dynasty
Sariputra stepped forward, knelt down, and said to the Buddha: 'I wish to ask something, but only if the Buddha permits it, would I dare to ask.'
The Buddha said: 'Excellent! Excellent! Sariputra, ask. If you have only heard the name of the Tathagata's (Tathagata) sign of dependent origination from Manjusri (Manjusri), you have not fully understood its meaning. Now I will explain it to you. Listen carefully! Listen carefully!'
Sariputra said: 'I will follow your teachings.'
And Mahamudgalyayana (Mahamaudgalyayana), Mahakasyapa (Mahakasyapa), Mahakatyayana (Mahakatyayana), Mahakusthila (Mahakusthila), Pindola Bharadvaja (Pindola Bharadvaja), Subhuti (Subhuti), Aniruddha (Aniruddha), Juligan, Mahagan, Natahora, Ananda (Ananda), each venerable Arhat was in the assembly, and they all rose to pay homage to the Buddha, saying to the Buddha: 'We are willing to hear, so that the Bodhisattvas can understand the causes and conditions of the Mahasamghasamghata (Mahasamghasamghata). Whether it is a man or a woman, they should seek it after hearing it; all Sravakas should seek the Samghasamghata according to this Dharma, wanting to enable all those who should be liberated to attain Arhatship.' Each Bhikkhu scattered flowers on the Buddha, offering to the Tathagata's sign. All the desire realm gods used heavenly flowers flying and scattering to make offerings, and played heavenly music. Why is this? Because they had never heard this name before, let alone now being able to fully hear its meaning. Sakra Devanam Indra (Sakra Devanam Indra) transformed the heavenly Kovidara tree and filled Jetavana (Jetavana).
The Buddha said to Sariputra: 'The Tathagata's sign has four things. What are the four things? First, the arising of the aspiration for enlightenment; second, avaivartika (avaivartika, non-retrogression); third, the Bodhisattva sitting under the Bodhi tree; fourth, being complete with the Buddha Dharma. These are the four things.'
Sariputra asked: 'What is the cause and condition for the arising of the aspiration for enlightenment?'
'The Bodhisattva has a sign, which is everything done by the arising of the aspiration for enlightenment.'
十方作功德。所以者何？欲令皆得僧那僧涅故，名曰一署。阿惟越致署者，一切有所作為，無所希望求是地：安隱地、無所想地、堅固地，是為佛法基界，故曰為二署。坐于樹下者，由不空起，起者當成道故，不離力、無所畏，是為三署。怛薩阿竭署者，如所署、審如所署署、不可數特尊之署，已住怛薩阿竭、阿羅呵、三耶三佛陀，已法教，是為四署。」
佛語舍利弗：「菩薩復有二署。何謂二？為聲聞轉法輪、為阿惟越致轉法輪，是為二署。怛薩阿竭署名署，已在中者，已法有教，色法佛法，痛癢、思想、生死，識法佛法，其法者，舍利弗不可議；譬如愚人所作，言是法可得，是法不可得。」
佛語舍利弗：「不可得者不教，捨本空者，諸法教故，名曰怛薩阿竭署。」
舍利弗言：「何所是怛薩阿竭署？」
佛言：「不可勝數是為署。」
佛問舍利弗：「何所慧是署？」
舍利弗言：「怛薩阿竭不以法取法，法者不可得故，是曰為慧署；是菩薩所當學，學者當學怛薩阿竭署。不念以過去世俗法以應道法，不說俗事之惡、不言道事可好，如是學者，為學怛薩阿竭署。不以識學是，非是不作是學，為怛薩阿竭署。不分別大，大者謂眼色識，不分眼分別，一切有念，是為不學怛薩阿
【現代漢語翻譯】 現代漢語譯本： 十方眾生行功德。為什麼呢？爲了讓所有眾生都能得到僧那僧涅（Samghasamniha，僧團的聚集），所以稱為第一署。阿惟越致署（Avaivartika-samniha，不退轉的聚集）是指，一切有所作為，但不希望求取任何果報，只求達到安穩之地、無所思之地、堅固之地，這是佛法的根基，所以稱為第二署。坐在樹下，因為不空而起，發起之後應當成就佛道，不離於力量、無所畏懼，這是第三署。怛薩阿竭署（Tathagata-samniha，如來聚集）是指，如其所聚集，真實如其所聚集，不可計數且特別尊貴的聚集，已經安住于怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛陀（Samyaksambuddha，正等覺者）的境界，已經傳授佛法教義，這是第四署。 佛對舍利弗（Sariputra）說：『菩薩還有兩種署。哪兩種呢？為聲聞（Sravaka）轉法輪，為阿惟越致（Avaivartika，不退轉者）轉法輪，這是兩種署。怛薩阿竭署（Tathagata-samniha，如來聚集）名為署，已經包含在其中，已經傳授佛法教義，色法佛法，痛癢、思想、生死，識法佛法，這些法，舍利弗（Sariputra）是不可思議的；譬如愚人所作所為，說這個法可以得到，那個法不可以得到。』 佛對舍利弗（Sariputra）說：『不可得的法不教導，捨棄原本空性的法，因為諸法皆是空性，所以稱為怛薩阿竭署（Tathagata-samniha，如來聚集）。』 舍利弗（Sariputra）問：『什麼是怛薩阿竭署（Tathagata-samniha，如來聚集）？』 佛說：『不可勝數就是署。』 佛問舍利弗（Sariputra）：『什麼是智慧的署？』 舍利弗（Sariputra）回答：『怛薩阿竭（Tathagata，如來）不以法去執取法，因為法是不可得的，這稱為智慧的署；這是菩薩應當學習的，學習者應當學習怛薩阿竭署（Tathagata-samniha，如來聚集）。不執念於過去的世俗法，而應以應道的法，不說世俗之事的壞處，也不說道法的好處，這樣學習的人，就是在學習怛薩阿竭署（Tathagata-samniha，如來聚集）。不以識來學習這個，也不是不作這樣的學習，這是爲了怛薩阿竭署（Tathagata-samniha，如來聚集）。不分別大，所謂的大是指眼、色、識，不分眼去分別，一切有念，這不是學習怛薩阿
【English Translation】 English version: Performing meritorious deeds in the ten directions. Why is that? It is to enable all beings to attain Samghasamniha (the gathering of the Sangha), hence it is called the first Samniha. Avaivartika-samniha (the gathering of the non-retreating) refers to all actions performed without hoping to seek any reward, only seeking to reach a place of peace, a place of no thought, a place of firmness, which is the foundation of the Buddha-dharma, hence it is called the second Samniha. Sitting under a tree, arising from non-emptiness, and upon arising, one should attain Buddhahood, not departing from strength, without fear, this is the third Samniha. Tathagata-samniha (the gathering of the Tathagata) refers to, as it is gathered, truly as it is gathered, an immeasurable and especially venerable gathering, having already dwelt in the realm of Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), having already taught the Dharma. The Buddha said to Sariputra: 'Bodhisattvas also have two Samniha. What are the two? Turning the Dharma wheel for Sravakas (Hearers), and turning the Dharma wheel for Avaivartikas (Non-retreaters), these are the two Samniha. Tathagata-samniha is named Samniha, already contained within, having already taught the Dharma, the form-dharma, the Buddha-dharma, feeling, thought, birth and death, consciousness-dharma, the Buddha-dharma, these dharmas, Sariputra, are inconceivable; it is like what foolish people do, saying this dharma can be attained, that dharma cannot be attained.' The Buddha said to Sariputra: 'That which cannot be attained is not taught, abandoning the originally empty dharma, because all dharmas are empty, hence it is called Tathagata-samniha.' Sariputra asked: 'What is Tathagata-samniha?' The Buddha said: 'Immeasurable is Samniha.' The Buddha asked Sariputra: 'What wisdom is Samniha?' Sariputra replied: 'Tathagata does not grasp dharma with dharma, because dharma is unattainable, this is called the wisdom of Samniha; this is what Bodhisattvas should learn, learners should learn Tathagata-samniha. Not clinging to past worldly dharmas, but responding with dharmas that accord with the path, not speaking of the evils of worldly affairs, nor speaking of the goodness of the Dharma, those who learn in this way are learning Tathagata-samniha. Not learning this with consciousness, nor is it not doing this learning, this is for Tathagata-samniha. Not distinguishing the great, the so-called great refers to eye, form, consciousness, not distinguishing the eye to distinguish, all with thought, this is not learning Tatha-
竭署。是人可度、是人不可度，作是學，為不學怛薩阿竭署。怛薩阿竭署者，則一切人之署；作是學者，為學怛薩阿竭署，學怛薩阿竭署、無央數署，一切法無所斷絕，是為學怛薩阿竭署。」
佛語舍利弗：「不念諸法當有所生，于怛薩阿竭署無所想，是為學怛薩阿竭署，不念是所有、無所有。」
佛語舍利弗：「其欲學怛薩阿竭署者，不想怛薩阿竭，為學怛薩阿竭署。諸法無所求是為署，是則怛薩阿竭署。」
佛語舍利弗：「色法佛法，痛癢、思想、生死、識法，怛薩阿竭法，諸法無所著，隨署教一切諸法不著已，不念有無，是則隨教。已不著有無，則隨無根之教如是學，為學怛薩阿竭署。署者，亦無過去當來今現在，如是署者，見一切亦不見一切。」
舍利弗白佛言：「何謂為見？」
「無所覆、無所蔽、悉見，是為怛薩阿竭署。」
「何謂為不見一切？」
「所謂不見其門、無所入，是故不見，是為怛薩阿竭署。亦不于署與空合，並亦不思想、亦不願、亦不可見、亦不可得，如寂者，則其署清凈。署無能得長短，署亦無有助，署者不可得助，署者亦無有異，是為署；無所從生署，是謂怛薩阿竭署。不亦不足計、亦不踝計、亦不膝計、亦不臏計、亦不腹計、亦不臂計
【現代漢語翻譯】 現代漢語譯本： 『竭署（無法確定具體含義，此處保留原文）。這個人可以度化，這個人不可以度化，如果這樣學習，就不是在學習怛薩阿竭署（Tathagata，如來）。怛薩阿竭署，就是一切人的署（無法確定具體含義，此處保留原文）；如果這樣學習，才是在學習怛薩阿竭署，學習怛薩阿竭署，有無央數（無數）的署，一切法沒有斷絕，這就是在學習怛薩阿竭署。』
佛告訴舍利弗：『不要想諸法會有所生，對於怛薩阿竭署沒有執著，這就是在學習怛薩阿竭署，不要想是有所有，還是無所有。』
佛告訴舍利弗：『想要學習怛薩阿竭署的人，不要去想怛薩阿竭，才是學習怛薩阿竭署。對於諸法沒有求取，這就是署，這就是怛薩阿竭署。』
佛告訴舍利弗：『色法（物質現象）佛法，痛癢（感受）、思想（思維）、生死（生命過程）、識法（認知），怛薩阿竭法（如來之法），對於諸法沒有執著，隨著署教導一切諸法，不執著之後，不要想有或者沒有，這就是隨教。已經不執著于有無，就隨著無根的教導這樣學習，才是在學習怛薩阿竭署。署，也沒有過去、未來、現在，像這樣的署，看見一切也看不見一切。』
舍利弗問佛說：『什麼叫做看見？』
『沒有覆蓋、沒有遮蔽、全部看見，這就是怛薩阿竭署。』
『什麼叫做看不見一切？』
『所謂看不見其門、沒有進入之處，所以看不見，這就是怛薩阿竭署。也不要把署和空結合，並且也不思想、也不願望、也不可見、也不可得，像寂靜一樣，那麼署就清凈了。署沒有能得到長短，署也沒有幫助，署不可以得到幫助，署也沒有不同，這就是署；沒有從哪裡產生署，這就是怛薩阿竭署。也不要從腳踝計算、也不要從膝蓋計算、也不要從臏骨計算、也不要從腹部計算、也不要從手臂計算……』
【English Translation】 English version: 'Jieshu (Cannot determine the specific meaning, the original text is retained here). This person can be saved, this person cannot be saved. If you study like this, you are not studying the Tathagata-shu (Tathagata, Thus Come One). Tathagata-shu is the shu (Cannot determine the specific meaning, the original text is retained here) of all people; if you study like this, you are studying the Tathagata-shu, studying the Tathagata-shu, with countless shu, all dharmas are not cut off, this is studying the Tathagata-shu.'
The Buddha told Sariputra: 'Do not think that all dharmas will be born, and have no attachment to the Tathagata-shu. This is studying the Tathagata-shu, do not think that there is something or nothing.'
The Buddha told Sariputra: 'Those who want to study the Tathagata-shu should not think about the Tathagata, but study the Tathagata-shu. If there is no seeking for all dharmas, this is shu, this is the Tathagata-shu.'
The Buddha told Sariputra: 'Rupa-dharma (material phenomena) Buddha-dharma, vedana (feeling), samjna (thinking), samskara (formations), vijnana-dharma (consciousness), Tathagata-dharma (the Dharma of the Thus Come One), without attachment to all dharmas, following the shu to teach all dharmas, after not being attached, do not think about existence or non-existence, this is following the teaching. Having not been attached to existence or non-existence, then follow the teaching without roots and study like this, then you are studying the Tathagata-shu. Shu, also has no past, future, or present. Like this shu, seeing everything and not seeing everything.'
Sariputra asked the Buddha: 'What is called seeing?'
'Without covering, without obscuring, seeing everything, this is the Tathagata-shu.'
'What is called not seeing everything?'
'So-called not seeing its door, with no place to enter, therefore not seeing, this is the Tathagata-shu. Also, do not combine shu with emptiness, and also do not think, do not wish, cannot be seen, cannot be obtained, like stillness, then the shu is pure. Shu cannot obtain length, shu also has no help, shu cannot obtain help, shu also has no difference, this is shu; shu is not born from anywhere, this is called the Tathagata-shu. Do not calculate from the ankle, do not calculate from the knee, do not calculate from the patella, do not calculate from the abdomen, do not calculate from the arm...'
、亦不手計、亦不頤計、亦不頭計、亦不內計、亦不外計、亦不中間計、亦無不極計、亦不無極計、亦不上下四維東西南北計、亦不人計、亦不須陀洹計、亦不羅漢計、亦不辟支佛計、亦不怛薩阿竭計、亦不有餘無餘計、亦不脫有脫計、亦不計法所在，不可計署，無有字署，是則怛薩阿竭署。」
佛語舍利弗：「今會者比丘多有不聞是者，未聞計言：『有是、無有是，如我身諸法悉爾。』作是語者，便隨其語作行，不可計而為作計為法處者，因是有取與，便有命持，思想壽欲壽壽，欲得壽欲壽壽已，欲壽壽壽壽。」
佛語舍利弗：「署亦不從法、亦不從非法、亦不從有、亦不從無，當作是從不可說怛薩阿竭，從亦不從。怛薩阿竭者，亦不壞敗、亦不想覺，是為怛薩阿竭。覺不可聞，是故審聞如是說，則怛薩阿竭說諸所說審，說如空說審。」
佛語舍利弗：「無所從來是為怛薩阿竭，來無有處是為怛薩阿竭，處無所依是為怛薩阿竭，依無所屈、無所申，如怛薩阿竭不可得，諸法亦不可得；心無所生、無所安住，諸所作功德無所求，如所教無所行，是為行；是種無所生，是功德亦無根，亦無實僧那者，無所縛、無有脫、無所作，是為精進。無所觀亦不作是視，所見者不作二心，智無所得，其智無所為亦
【現代漢語翻譯】 現代漢語譯本：也不用手去計算，也不用下巴去計算，也不用頭去計算，也不用內在去計算，也不用外在去計算，也不用中間去計算，也沒有無極的計算，也不是沒有無極的計算，也不用上下四方東西南北去計算，也不用人去計算，也不用須陀洹（Srota-apanna，入流者）去計算，也不用阿羅漢（Arhat，無學）去計算，也不用辟支佛（Pratyekabuddha，緣覺佛）去計算，也不用怛薩阿竭（Tathagata，如來）去計算，也不用有餘或無餘涅槃去計算，也不用脫離有或脫離無去計算，也不計演算法在哪裡，不可計算署名，沒有文字署名，這就是怛薩阿竭的署名。」
佛告訴舍利弗（Sariputra，智慧第一的佛陀弟子）：「現在集會中的比丘（Bhiksu，出家修行者）有很多沒有聽過這些，沒有聽過就說：『有是，沒有是，就像我身諸法都是這樣。』說這種話的人，就隨著他的話去做，不可計算卻為之計算，作為法的處所，因此有取捨，便有命的執持，思想壽命，想要長壽，想要長壽之後，還想要更長壽。」
佛告訴舍利弗：「署名也不從法而來，也不從非法而來，也不從有而來，也不從無而來，應當說是從不可說的怛薩阿竭而來，從也不是從。怛薩阿竭，也不壞敗，也不想覺，這就是怛薩阿竭。覺不可聞，所以仔細聽聞這樣說，那麼怛薩阿竭所說的一切都是真實的，說如空一樣真實。」
佛告訴舍利弗：「無所從來，這就是怛薩阿竭，來而無處，這就是怛薩阿竭，處無所依，這就是怛薩阿竭，依無所屈、無所申，如怛薩阿竭不可得，諸法也不可得；心無所生、無所安住，所作的功德無所求，如所教導的無所行，這就是行；這種無所生，這種功德也無根，也沒有真實的僧那（Samjna，想）者，無所縛、無有脫、無所作，這就是精進。無所觀也不作這樣的看，所見的不作二心，智無所得，其智無所為也。」
【English Translation】 English version: Nor does one calculate with the hand, nor with the chin, nor with the head, nor with the inner, nor with the outer, nor with the middle, nor with the extreme, nor without the extreme, nor with up, down, the four cardinal directions, east, west, south, and north, nor with people, nor with Srota-apanna (入流者, Stream-enterer), nor with Arhat (無學, Worthy One), nor with Pratyekabuddha (緣覺佛, Solitary Buddha), nor with Tathagata (如來, Thus Come One), nor with Nirvana with remainder or without remainder, nor with detachment from existence or detachment from non-existence, nor does one calculate where the Dharma is located. It cannot be calculated or signed, there is no written signature; this is the signature of the Tathagata.
The Buddha said to Sariputra (智慧第一的佛陀弟子, foremost in wisdom among the Buddha's disciples): 'Many of the Bhikshus (出家修行者, monks) present here have not heard these things, and without having heard, they say: 'There is, there is not; all Dharmas of my body are like this.' Those who speak thus, act according to their words, calculating what cannot be calculated, making it a place for the Dharma. Because of this, there is taking and giving, and then there is the holding of life, thinking about lifespan, desiring longevity, desiring longevity after having longevity, desiring longevity upon longevity upon longevity.'
The Buddha said to Sariputra: 'The signature does not come from the Dharma, nor from non-Dharma, nor from existence, nor from non-existence, but should be said to come from the inexpressible Tathagata, from which it neither comes nor does not come. The Tathagata neither decays nor thinks or perceives; this is the Tathagata. Perception cannot be heard, therefore, carefully listen to what is said, then everything the Tathagata says is true, as true as saying it is empty.'
The Buddha said to Sariputra: 'Having nowhere to come from is the Tathagata, coming without a place is the Tathagata, a place without reliance is the Tathagata, reliance without bending or stretching, like the Tathagata cannot be obtained, all Dharmas also cannot be obtained; the mind is without arising, without abiding, the merits made are without seeking, like the teachings are without practice, this is practice; this kind is without arising, this merit also has no root, and there is no real Samjna (想, perception), without binding, without liberation, without action, this is diligence. Without observing, nor making such a view, what is seen is not made with a dual mind, wisdom is without attainment, its wisdom is also without purpose.'
無所起，不以證而作求，作是求作是念。無有名，其語政者，謂不可得，其哀若道；其得等者，無人不念人；其護者，不作是乍念乍不念。」
佛語舍利弗：「無慧是則慧，十二因緣無所生，其合者無有合，不可得道、可得無所念。是比丘念無所持而持缽被服，無所剃是為剃頭，無所受戒而持戒，而無如是。比丘好道所好，是比丘所好用意定者，無有異意。其已定者，無有身心念，不念慧者是比丘數。其說已足者以不足，若比丘足者謂為少少。不可計法而言可知，已無有知。已不從是法者，如所教無有界，是故佛界無有法，是故怛薩阿竭法無作法，法無所作，故曰無有法。諸法所入悉當盡，是為怛薩阿竭署，無所入已，應怛薩阿竭署。」
佛語舍利弗：「若有欲學怛薩阿竭署者，其有勇猛如師子者，若男子、若女人，當作清凈戒，無有異意，心清凈；清凈慧之所作，無所念之所作，其飲食取足而已。若乞丐諸所，思想已清凈無有異心，不於一切人如有想，不于諸法有所希望，亦不念下中上之事，所作常等，比丘作是學者已為學。」
佛語舍利弗：「其無所求學者，為學怛薩阿竭署。」
摩訶迦葉白佛：「比丘以一事學僧那僧涅已，為學怛薩阿竭署。何謂一事？諸法無所著，是為學怛薩阿竭署
。」
須菩提白佛：「比丘以二事學。何謂二事？于諸法無所悕望，為以等心；一切人不念，以等一切。是為二，比丘學怛薩阿竭署。」
摩呵目揵連白佛：「比丘以三事學。何謂三事？但學要法不學飾，亦不念我以近，亦不念我以遠。是為三事。」
文陀弗白佛言：「比丘以四事學。何謂四事？不念有所從得，亦不念何所當得，一切如等凈，所持若空。是為四事，如是學為學怛薩阿竭署。」
摩訶迦旃延白佛：「比丘以五事學。何謂五事？無所貪惜，欲以法祠祀，為一切有慈，不念一切有慈，不念一切于諸法作無所求。是為五事，為學怛薩阿竭署。」
奈吒和羅白佛：「比丘以六事學。何謂六？不發一意，亦不求空，亦不學本際。所以者何？不因緣二事。已向佛所，脫，不起念思惟：『何所是佛證？』是為六事，比丘學怛薩阿竭署。」
佛言：「一切法一切人，悉以怛薩阿竭署見，亦不異見、亦復不見自然、亦不見法，作是學，為學怛薩阿竭署。奈吒和羅復聽！比丘所學無極署，是乃應怛薩阿竭署，如所樂不見其樂，如是行者，比丘為學怛薩阿竭署。學怛薩阿竭署者，以為學佛法，不可議法，用一切故。」
奈吒和羅白佛：「若比丘學怛薩阿竭署者，云何而自持？」
【現代漢語翻譯】 現代漢語譯本 須菩提（Subhuti）對佛說：『比丘通過兩件事來學習。什麼是兩件事？對於一切法沒有貪求和期望，保持平等心；不分別念一切人，平等對待一切。這就是兩件事，比丘學習如來（Tathagata）。』 摩訶目犍連（Mahamaudgalyayana）對佛說：『比丘通過三件事來學習。什麼是三件事？只學習重要的法而不追求裝飾，也不執著于認為我離（道）近，也不執著于認為我離（道）遠。這就是三件事。』 文陀弗（Vindhya-putra）對佛說：『比丘通過四件事來學習。什麼是四件事？不執著于認為有所得，也不執著于認為將要得到什麼，一切都平等清凈，所持有的如同虛空。這就是四件事，這樣學習就是學習如來。』 摩訶迦旃延（Mahakatyayana）對佛說：『比丘通過五件事來學習。什麼是五件事？沒有貪婪和吝惜，希望用佛法來祭祀，對一切眾生有慈悲心，不執著于對一切眾生的慈悲，不執著于在一切法中無所求。這就是五件事，是學習如來。』 奈吒和羅（Nata-hara）對佛說：『比丘通過六件事來學習。什麼是六件事？不產生單一的念頭，也不追求空，也不學習本際。為什麼呢？因為不依賴於兩件事（因和緣）。已經來到佛這裡，脫離（煩惱），不生起念頭思惟：『什麼是佛的證悟？』這就是六件事，比丘學習如來。』 佛說：『一切法和一切人，都以如來之見來看待，也不用不同的見解，也不見自然，也不見法，這樣學習，就是學習如來。奈吒和羅，再聽著！比丘所學習的是無極之境，這才是應合如來的境界，如同所樂而不執著于其樂，這樣修行的人，比丘就是學習如來。學習如來，就是學習佛法，不可思議的法，因為其涵蓋一切。』 奈吒和羅對佛說：『如果比丘學習如來，應該如何自我保持？』
【English Translation】 English version Subhuti said to the Buddha: 'A Bhikshu (monk) learns through two things. What are the two things? Having no desire or expectation for any dharma (teachings), maintaining an equal mind; not discriminating in thought towards all people, treating everyone equally. These are the two things, a Bhikshu learns the Tathagata (Thus Come One).' Mahamaudgalyayana said to the Buddha: 'A Bhikshu learns through three things. What are the three things? Only learning the essential dharma and not pursuing adornments, and not being attached to thinking I am near (the path), nor being attached to thinking I am far (from the path). These are the three things.' Vindhya-putra said to the Buddha: 'A Bhikshu learns through four things. What are the four things? Not being attached to thinking there is something to be gained, nor being attached to thinking what is to be gained, everything is equally pure, what is held is like emptiness. These are the four things, learning in this way is learning the Tathagata.' Mahakatyayana said to the Buddha: 'A Bhikshu learns through five things. What are the five things? Having no greed or stinginess, hoping to use the Dharma for offerings, having compassion for all beings, not being attached to compassion for all beings, not being attached to seeking nothing in all dharmas. These are the five things, for learning the Tathagata.' Nata-hara said to the Buddha: 'A Bhikshu learns through six things. What are the six things? Not generating a single thought, nor seeking emptiness, nor learning the origin. Why? Because not relying on two things (cause and condition). Having already come to the Buddha, detached (from afflictions), not generating thoughts contemplating: 'What is the Buddha's enlightenment?' These are the six things, a Bhikshu learns the Tathagata.' The Buddha said: 'All dharmas and all people, are viewed with the Tathagata's view, and not using different views, nor seeing nature, nor seeing the Dharma, learning in this way is learning the Tathagata. Nata-hara, listen again! What a Bhikshu learns is the realm of the limitless, this is what corresponds to the realm of the Tathagata, like enjoying pleasure without being attached to the pleasure, a practitioner who acts in this way, a Bhikshu is learning the Tathagata. Learning the Tathagata is learning the Buddha Dharma, the inconceivable Dharma, because it encompasses everything.' Nata-hara said to the Buddha: 'If a Bhikshu learns the Tathagata, how should he maintain himself?'
佛言：「比丘！意不念有一切人，不念有一切法，亦不安亦不危，是為比丘而自持。」
奈吒和羅白佛言：「今怛薩阿竭，為誰說怛薩阿竭署？」
佛言：「其欲學如署者，為是說。」
「何所是學者？」
佛言：「用摩呵僧那僧涅故說，亦不念是彼中間，一切無有求，是為怛薩阿竭署。其有想行者，是故非署，如是者為自貢高而賤他人；其慳貪嫉妒不應是署；其有諛諂不慚愧者、妄語者，皆不應是署；其有不愛樂眾者、其欲獨有者、若樂惡者、不喜人安隱者，其有所念呼為有。其有二心者，謂好惡無有異作思想者、離深法者、念不中事者、求利害者。若求乞瓦缽、震越、床臥具、病瘦醫藥，若欲求飲食，離於迦羅蜜，親附於惡師，于本佛所無功德者，常有怖懼於本際。欲於世事轉相剋識所作，但求名字，而無至者；愛樂於五所欲，有所作悕望得者，所以如是者，不能在山間空閑寂靜有慈心之意，離於哀心常在魔事。離信佛戒者，所作悉不隨其法教，常喜亂心、不安隱心，其心狂亂、其心多端，用是故，離於好心、離於微妙之心、離於盡心。但唸佛色身、但念欲見法、但欲見比丘僧，離五陰功德、離四大功德、離六衰功德、離十二因緣功德、離念一切人之功德，其有是心者，悉不應怛
【現代漢語翻譯】 現代漢語譯本 佛說：『比丘！心中不執著于任何人，不執著于任何事物，既不認為安穩也不認為危險，這樣的比丘才能自我把持。』 奈吒和羅（Neta-hara，人名）問佛：『現在，如來（Tathagata，佛的稱號），為誰宣說如來之印（Tathagata-mudra，佛的印記）？』 佛說：『為那些想要學習如來之印的人宣說。』 『什麼是學習者？』 佛說：『因為摩訶僧那僧涅（maha-samghasamgraha，廣大的僧團）的緣故而宣說，心中不執著于彼此之間，一切都無所求，這就是如來之印。那些有妄想和行為的人，因此不是如來之印，這樣的人會自高自大而輕賤他人；那些吝嗇、貪婪和嫉妒的人，不應該是如來之印；那些諂媚、不知羞恥的人，以及說謊的人，都不應該是如來之印；那些不喜愛大眾、想要獨自擁有、喜歡邪惡、不樂於他人安寧的人，他們所念想的都可稱為「有」。那些有二心的人，認為好與壞沒有區別而產生錯誤思想的人，遠離甚深佛法的人，心中想著不正當的事情的人，追求利益損害他人的人。如果（有人）爲了乞討瓦缽、粗布、床鋪臥具、生病時的醫藥，或者想要尋求飲食，遠離了迦羅蜜（karamita，佈施），親近惡師，對於根本佛所沒有功德的人，常常對根本的實相感到恐懼。想要在世俗事務中互相爭鬥，只追求名聲，而沒有實際的成就；貪愛五種慾望，有所作為就希望得到回報，因為這樣，就不能在山間空閑寂靜的地方擁有慈悲之心，遠離哀憫之心而常常在魔的境界中。遠離對佛的信心和戒律的人，所作所為都不符合佛法的教導，常常喜歡心神散亂、內心不安寧，他們的心狂亂、他們的心多端，因此，遠離了美好的心、遠離了微妙的心、遠離了盡心。只想著佛的色身、只想見到佛法、只想見到比丘僧，遠離五陰（panca-skandha，構成個體的五種要素）的功德、遠離四大（catvari-mahabhuta，構成物質世界的四大要素）的功德、遠離六衰（sad-ayatana，六種感官）的功德、遠離十二因緣（dvadasanga-pratityasamutpada，佛教關於生命輪迴的十二個環節）的功德、遠離念一切人的功德，有這樣想法的人，都不應該』
【English Translation】 English version The Buddha said: 'Bhikkhus! If the mind does not dwell on any person, does not dwell on any dharma, and neither considers it safe nor dangerous, this is how a bhikkhu maintains himself.' Neta-hara asked the Buddha: 'Now, Tathagata (the Thus-Gone One), for whom do you expound the Tathagata-mudra (the seal of the Thus-Gone One)?' The Buddha said: 'It is expounded for those who wish to learn the mudra.' 'What is a learner?' The Buddha said: 'It is expounded because of the maha-samghasamgraha (great community), without dwelling on what is in between, seeking nothing at all; this is the Tathagata-mudra. Those who have thoughts and actions are therefore not the mudra; such people are arrogant and despise others. Those who are stingy, greedy, and jealous should not be the mudra. Those who are flattering, shameless, and lying should not be the mudra. Those who do not love the community, who want to possess things alone, who delight in evil, who are not happy when others are at peace, their thoughts are called "existence." Those who are double-minded, who think there is no difference between good and evil, who are far from the profound Dharma, who think of improper things, who seek profit and harm others. If (someone) seeks alms bowls, coarse cloth, beds, medicine for sickness, or seeks food, departs from karamita (giving), associates with evil teachers, has no merit in the fundamental Buddha, and is always fearful of the fundamental reality. Wanting to fight each other in worldly affairs, seeking only fame, without real achievement; delighting in the five desires, hoping to gain something from what they do, because of this, they cannot have a compassionate mind in the quiet solitude of the mountains, are far from compassion and are always in the realm of Mara (demon). Those who are far from faith in the Buddha's precepts, their actions do not follow the Dharma's teachings, they always like a scattered mind, an unpeaceful mind, their mind is mad, their mind is multifaceted, therefore, they are far from a good mind, far from a subtle mind, far from an exhaustive mind. Only thinking of the Buddha's physical body, only wanting to see the Dharma, only wanting to see the Sangha (community of monks), far from the merits of the panca-skandha (five aggregates), far from the merits of the catvari-mahabhuta (four great elements), far from the merits of the sad-ayatana (six sense bases), far from the merits of the dvadasanga-pratityasamutpada (twelve links of dependent origination), far from the merits of thinking of all people, those who have such thoughts should not'
薩阿竭署，其有不諛諂常質樸，念諸深法。」
佛語奈吒和羅：「其有心如是者，已應怛薩阿竭署；其有嘆歌佛者，已有念一切佛故，欲學怛薩阿竭事故；其有學者不學者，怛薩阿竭悉知觀視。佛意者，若在城郭丘聚縣邑有所見，怛薩阿竭署悉見之。」
佛語奈吒和羅：「若能知怛薩阿竭署不？」
奈吒和羅言：「當從佛聞、當從佛聽，何能身自知之？唯佛說之，愿樂欲聞，以比丘當持。」
佛言：「善哉！善哉！如賴吒和羅所說。」
佛言：「其餘凡意者，不能知怛薩阿竭署，而不作怛薩阿竭道地者，而不能知怛薩阿竭署，不可盡極數，是故名曰署。不可觀視！不可觀視！是故名怛薩阿竭署；其欲知怛薩阿竭署者，以不愛惜身壽命一切，等心於一切人，一切諸虛飾之事不在其中。其有二心者不與共同，其欲學怛薩阿竭署者，當作是學。」
奈吒和羅白佛：「於是會中，乃有學怛薩阿竭署者不？」
曰：「有文殊尸利菩薩耶！」
佛復語奈吒和羅：「譬如人到大海，名珍寶摩尼處，其價不可計數；其人于珍寶中住，而不知摩尼珠價。若有一人，謂其住寶中者：『今在是中，寧知摩尼處不？』其人反言不曉。所以者何？其人不知摩尼珠故。今奈吒和羅在名寶中而不知
【現代漢語翻譯】 現代漢語譯本：薩阿竭署（薩阿竭署，意義不明），那些不諂媚奉承，常常保持質樸的人，心中想著各種深刻的佛法。
佛對奈吒和羅（奈吒和羅，意義不明）說：『那些心像這樣的人，已經應該被稱作怛薩阿竭署（怛薩阿竭署，意義不明）；那些讚歎歌頌佛的人，因為他們心中想著一切佛，所以想要學習怛薩阿竭署的事蹟；那些學習或不學習的人，怛薩阿竭都全部知曉並觀察著。佛的意思是，無論在城郭、村落、縣邑等地方所發生的事情，怛薩阿竭署全部都能看見。』
佛對奈吒和羅說：『你能夠了解怛薩阿竭署嗎？』
奈吒和羅說：『我只能從佛那裡聽聞，從佛那裡學習，怎麼能自己瞭解呢？只有佛才能說清楚，我願意聽聞，以便比丘們能夠記住。』
佛說：『好啊！好啊！正如賴吒和羅（賴吒和羅，意義不明）所說。』
佛說：『那些心懷凡俗想法的人，不能瞭解怛薩阿竭署，不修習怛薩阿竭的道業，就不能瞭解怛薩阿竭署，因為怛薩阿竭署是無法窮盡和計數的，所以才被稱為署。不可觀察！不可觀察！所以才被稱為怛薩阿竭署；那些想要了解怛薩阿竭署的人，應該不愛惜自己的身體壽命，平等對待一切人，心中沒有任何虛假偽飾。對於心懷二意的人，不要與他們交往。想要學習怛薩阿竭署的人，應當這樣學習。』
奈吒和羅問佛：『在這個集會中，有學習怛薩阿竭署的人嗎？』
佛回答說：『有文殊尸利菩薩（Manjushri Bodhisattva）！』
佛又對奈吒和羅說：『譬如一個人到了大海，到了名叫珍寶摩尼（precious Mani）的地方，那裡的價值不可計數；這個人住在珍寶之中，卻不知道摩尼珠的價值。如果有一個人問這個住在寶物中的人：『你現在住在這裡，難道知道摩尼珠在哪裡嗎？』那個人反而說不知道。為什麼呢？因為這個人不認識摩尼珠。現在奈吒和羅你住在名叫寶的地方，卻不知道……』
【English Translation】 English version: 'Sa Ajae Shu (Sa Ajae Shu, meaning unknown), those who are not flattering and always maintain simplicity, thinking of various profound Dharmas.'
The Buddha said to Nai Zha He Luo (Nai Zha He Luo, meaning unknown): 'Those whose hearts are like this should already be called Da Sa Ajae Shu (Da Sa Ajae Shu, meaning unknown); those who praise and sing the praises of the Buddha, because they think of all Buddhas in their hearts, want to learn the deeds of Da Sa Ajae Shu; those who learn or do not learn, Da Sa Ajae all know and observe. The Buddha's meaning is that whatever happens in cities, villages, counties, and towns, Da Sa Ajae Shu can see everything.'
The Buddha said to Nai Zha He Luo: 'Can you understand Da Sa Ajae Shu?'
Nai Zha He Luo said: 'I can only hear from the Buddha, learn from the Buddha, how can I understand it myself? Only the Buddha can explain it clearly, I am willing to hear it, so that the Bhikkhus can remember it.'
The Buddha said: 'Good! Good! As Lai Zha He Luo (Lai Zha He Luo, meaning unknown) said.'
The Buddha said: 'Those who have ordinary thoughts cannot understand Da Sa Ajae Shu, and those who do not cultivate the path of Da Sa Ajae cannot understand Da Sa Ajae Shu, because Da Sa Ajae Shu is inexhaustible and uncountable, so it is called Shu. It cannot be observed! It cannot be observed! That is why it is called Da Sa Ajae Shu; those who want to understand Da Sa Ajae Shu should not cherish their own body and life, treat everyone equally, and have no false pretenses in their hearts. Do not associate with those who have two minds. Those who want to learn Da Sa Ajae Shu should learn in this way.'
Nai Zha He Luo asked the Buddha: 'In this gathering, are there people who are learning Da Sa Ajae Shu?'
The Buddha replied: 'There is Manjushri Bodhisattva!'
The Buddha said again to Nai Zha He Luo: 'For example, a person goes to the sea, to a place called precious Mani (precious Mani), where the value is incalculable; this person lives in the treasure, but does not know the value of the Mani pearl. If someone asks this person living in the treasure: 'Now that you live here, do you know where the Mani pearl is?' That person says he doesn't know. Why? Because this person does not know the Mani pearl. Now Nai Zha He Luo, you live in a place called treasure, but you don't know...'
寶處。所以者何？在眾摩呵衍中而不知。」
復有比丘名阇炎阇炎，白佛：「若無學僧那者，我欲等心以光明照於一切。」
復有比丘名三陂諟師利，白佛：「我欲學怛薩阿竭署。所以者何？一切諸法我無所求。」
復有比丘，名三摩師利：「我欲學怛薩阿竭署，我不欲于諸法有二心。所以者何？了無所見故。作是學，乃可為學怛薩阿竭署。」
佛言：「而所學署當作是學。」
復有比丘，名曰染師利，白佛：「我不以一切人為他人，亦不於人有所思想；欲度人，亦不見當所度者，亦不見法，當以何法教？欲作是學怛薩阿竭署。」
佛言：「如所學署當學。」
復有比丘，名曰勃，白佛：「我以忍於一切亦無有貢高。所以者何？他人自貢高，我不以身自貢高，我不以所有想有，若有以內自貢高，我不以內自貢高。所以者何？用念一切人故，念一切欲令安隱；我亦不以惡住，以法明故，住念一切悉欲令明，不欲令有冥，我作是學怛薩阿竭署。」
佛言：「當學而所學。」
復有奢夷種，名曰多和光，白佛言：「我欲教一切人過於生死，亦不得生死而可度者，欲作是學怛薩阿竭署。」
佛言：「當學署如所學。」
復有比丘，名曰惟阇耆橋沙，白佛
【現代漢語翻譯】 現代漢語譯本： 『寶處。』這是什麼原因呢？因為身處眾多的摩訶衍（Mahayana，大乘）之中卻不自知。」
又有一位比丘，名叫阇炎阇炎（Jayanajaya），稟告佛陀：『如果我能像無學僧那樣，我就想用光明照耀一切。』
又有一位比丘，名叫三陂諟師利（Samposhisri），稟告佛陀：『我想學習怛薩阿竭署（Tathagata，如來）的教法。這是什麼原因呢？因為我對一切諸法都無所求。』
又有一位比丘，名叫三摩師利（Samashri）：『我想學習怛薩阿竭署（Tathagata，如來）的教法，我不希望對諸法有二心。這是什麼原因呢？因為我了無所見。這樣學習，才可以算是學習怛薩阿竭署（Tathagata，如來）的教法。』
佛陀說：『你所學習的署（教法）應當這樣學習。』
又有一位比丘，名叫染師利（Ramsri），稟告佛陀：『我不把一切人看作是他人，也不對人有所思想；想要度化他人，卻不見有所要度化的人，也不見有法，那我應當用什麼法來教導呢？我想這樣來學習怛薩阿竭署（Tathagata，如來）的教法。』
佛陀說：『你所學習的署（教法）應當這樣學習。』
又有一位比丘，名叫勃（Brahma），稟告佛陀：『我能忍受一切，也沒有任何貢高我慢。這是什麼原因呢？因為他人自己貢高我慢，我不會以自身來貢高我慢，我不會以我所擁有的東西來產生想法，若有人以內在的東西來貢高我慢，我不會以內在的東西來貢高我慢。這是什麼原因呢？因為我用正念對待一切人，希望一切人都能夠安穩；我也不會以惡念來安住，因為我以佛法光明來安住，用正念對待一切，希望一切都能夠光明，不希望有黑暗，我這樣來學習怛薩阿竭署（Tathagata，如來）的教法。』
佛陀說：『應當學習你所學習的。』
又有一位奢夷種（Shayi，姓氏），名叫多和光（Tavaprabha），稟告佛陀說：『我想教導一切人超越生死，卻又找不到可以被度脫的生死，我想這樣來學習怛薩阿竭署（Tathagata，如來）的教法。』
佛陀說：『應當學習署（教法），就像你所學習的那樣。』
又有一位比丘，名叫惟阇耆橋沙（Veshajighosha），稟告佛陀
【English Translation】 English version: 『A place of treasure.』 Why is that? Because one is among the many Mahayanas (Mahayana, the Great Vehicle) and does not know it.』
Again, there was a Bhikshu named Jayanajaya, who said to the Buddha, 『If I could be like an Arhat, I would like to illuminate everything with light.』
Again, there was a Bhikshu named Samposhisri, who said to the Buddha, 『I want to learn the teachings of Tathagata (Tathagata, Thus Come One). Why is that? Because I seek nothing in all dharmas.』
Again, there was a Bhikshu named Samashri: 『I want to learn the teachings of Tathagata (Tathagata, Thus Come One), and I do not want to have two minds about dharmas. Why is that? Because I see nothing at all. Learning in this way can be considered learning the teachings of Tathagata (Tathagata, Thus Come One).』
The Buddha said, 『The Dharma you are learning should be learned in this way.』
Again, there was a Bhikshu named Ramsri, who said to the Buddha, 『I do not regard all people as others, nor do I have any thoughts about people; wanting to liberate others, yet I do not see anyone to be liberated, nor do I see any Dharma. What Dharma should I use to teach? I want to learn the teachings of Tathagata (Tathagata, Thus Come One) in this way.』
The Buddha said, 『The Dharma you are learning should be learned in this way.』
Again, there was a Bhikshu named Brahma, who said to the Buddha, 『I can endure everything, and I have no arrogance. Why is that? Because others are arrogant themselves, I will not be arrogant with myself, I will not have thoughts based on what I possess. If someone is arrogant with their inner qualities, I will not be arrogant with my inner qualities. Why is that? Because I treat everyone with mindfulness, hoping that everyone can be peaceful; I will not dwell in evil thoughts, because I dwell in the light of the Dharma, treating everything with mindfulness, hoping that everything can be bright, not wanting there to be darkness. I learn the teachings of Tathagata (Tathagata, Thus Come One) in this way.』
The Buddha said, 『You should learn what you are learning.』
Again, there was a Shayi (Shayi, a surname) named Tavaprabha, who said to the Buddha, 『I want to teach everyone to transcend birth and death, but I cannot find birth and death that can be liberated. I want to learn the teachings of Tathagata (Tathagata, Thus Come One) in this way.』
The Buddha said, 『You should learn the Dharma as you are learning it.』
Again, there was a Bhikshu named Veshajighosha, who said to the Buddha
：「我欲如佛在佛樹下，亦不見佛、樹亦不得，欲作是學怛薩阿竭署如所學。」
復有比丘，名坻羅末，白佛：「我不學諸法，我亦不學欲所法，是所有法悉不學，諸法法而不學。」
佛言：「如所言，怛薩阿竭署用一切故欲學。」
應時于坐中，有萬比丘尼三千人，皆起白佛：「吾等欲學怛薩阿竭署，用一切故欲具足學。」
復有七千優婆塞、優婆夷五千人，皆從坐起言：「吾等當具學。」
爾時，復有八萬天子，悉言：「當具足學，教告一切。」
復有比丘，名私呵難，白佛：「諸法無所得，諸法不可得，當云何學怛薩阿竭署？」
佛言：「如若所學署當學。」
復有比丘，名利三匐，白佛：「我不轉於一切法，當云何學怛薩阿竭署？」
佛言：「如所學署當學。」
復有比丘，名摩呵波那陀惟[噞*刃]，王者種，白佛：「亦不無我、亦不有我，亦不智、亦不無智，亦無所破壞、亦無有證，是意無有異，諸所因緣無所因，作是為學怛薩阿竭署。」
佛言：「如所學署當學。」
復有比丘奢夷種，名曰非陀遍，白佛：「一切諸法不見際、無有際者，謂若有、若無有，亦無際、亦無無有、亦無字，其如是者，乃可忽。」
佛言：
【現代漢語翻譯】 現代漢語譯本： 『我想像佛陀在菩提樹下一樣，但既看不到佛陀，也看不到菩提樹，我想這樣學習怛薩阿竭署（Tathagata-dhrtas，如來所持）。』
又有一位比丘，名叫坻羅末（Dhīramati），稟告佛陀：『我不學習任何法，我也不學習與慾望相關的法，所有這些法我都不學習，對於諸法之法也不學習。』
佛陀說：『正如你所說，怛薩阿竭署（Tathagata-dhrtas）爲了所有一切的緣故而想要學習。』
當時在座位中，有三千位比丘尼，都起身稟告佛陀：『我們想要學習怛薩阿竭署（Tathagata-dhrtas），爲了所有一切的緣故而想要完全地學習。』
又有七千位優婆塞（Upasaka，男居士）、五千位優婆夷（Upasika，女居士），都從座位起身說：『我們應當完全地學習。』
那時，又有八萬位天子，都說：『應當完全地學習，教導告知一切。』
又有一位比丘，名叫私呵難（Simhanāda），稟告佛陀：『諸法無所得，諸法不可得，應當如何學習怛薩阿竭署（Tathagata-dhrtas）？』
佛陀說：『正如你所學習的署（dhrta），應當學習。』
又有一位比丘，名叫利三匐（Risabhaka），稟告佛陀：『我不轉變任何法，應當如何學習怛薩阿竭署（Tathagata-dhrtas）？』
佛陀說：『正如你所學習的署（dhrta），應當學習。』
又有一位比丘，名叫摩呵波那陀惟[噞*刃]（Mahāpanāda），是王者種姓，稟告佛陀：『既不無我，也不有我，既不智，也不無智，既無所破壞，也沒有證悟，這個意思沒有差異，所有因緣沒有所因，這樣來學習怛薩阿竭署（Tathagata-dhrtas）。』
佛陀說：『正如你所學習的署（dhrta），應當學習。』
又有一位比丘，是奢夷種姓，名叫非陀遍（Phetābhinda），稟告佛陀：『一切諸法不見邊際，沒有邊際，無論是存在還是不存在，也沒有邊際，也沒有非邊際，也沒有文字，像這樣，才可以忽略。』
佛陀說：
【English Translation】 English version: 『I wish to be like the Buddha under the Bodhi tree, but I see neither the Buddha nor the tree. I wish to learn Tathagata-dhrtas (Tathagata-dhrtas, what is held by the Tathagata) as it is learned.』
Again, there was a Bhikkhu (monk), named Dhīramati, who said to the Buddha: 『I do not learn any dharma (teachings), nor do I learn the dharma related to desire. I do not learn all these dharmas, nor do I learn the dharma of dharmas.』
The Buddha said: 『As you say, Tathagata-dhrtas (Tathagata-dhrtas) wants to learn for the sake of all things.』
At that time, in the assembly, there were three thousand Bhikkhunis (nuns), who all rose and said to the Buddha: 『We wish to learn Tathagata-dhrtas (Tathagata-dhrtas), and we wish to learn it completely for the sake of all things.』
Again, there were seven thousand Upasakas (male lay devotees) and five thousand Upasikas (female lay devotees), who all rose from their seats and said: 『We should learn it completely.』
At that time, there were also eighty thousand devaputras (heavenly beings), who all said: 『We should learn it completely and teach and inform everyone.』
Again, there was a Bhikkhu (monk), named Simhanāda, who said to the Buddha: 『All dharmas are unattainable, all dharmas are unobtainable. How should one learn Tathagata-dhrtas (Tathagata-dhrtas)?』
The Buddha said: 『As the dhrta (held) that you learn, you should learn.』
Again, there was a Bhikkhu (monk), named Risabhaka, who said to the Buddha: 『I do not transform any dharma. How should I learn Tathagata-dhrtas (Tathagata-dhrtas)?』
The Buddha said: 『As the dhrta (held) that you learn, you should learn.』
Again, there was a Bhikkhu (monk), named Mahāpanāda, of royal lineage, who said to the Buddha: 『Neither is there no self, nor is there self; neither is there wisdom, nor is there no wisdom; neither is there destruction, nor is there attainment. This meaning is without difference, and all causes have no cause. This is how to learn Tathagata-dhrtas (Tathagata-dhrtas).』
The Buddha said: 『As the dhrta (held) that you learn, you should learn.』
Again, there was a Bhikkhu (monk) of the Śākya clan, named Phetābhinda, who said to the Buddha: 『All dharmas are seen without limit, without limit, whether there is existence or non-existence, neither with limit nor without limit, nor with words. As such, it can be ignored.』
The Buddha said:
「不可！」
「若無際，無際已無愿，無愿者是故菩薩。」
佛言：「善哉！善哉！如仁之所說。」
「無愿不可議、不可知、不可思想、不可住、無所畏、無有字，平等無所學、無所持、無所壞、無所造、無所作；其知一切無所得，無有色，菩薩亦無名色，亦自是非是學非者，亦不可得，無所掛礙。」
佛言：「如所學署當學。」
爾時，有五百婆羅門，出舍衛國，因道徑到佛所，前為佛作禮而卻住，白佛言：「如所說，愿樂欲聞，令常安隱。」
佛問諸婆羅門：「用誰故欲聽聞？」
諸婆羅門言：「無有人，是故人用是故。」
佛言：「有怛薩阿竭署，從本諸佛所說，今我所語是。」
有婆羅門，名羞桓師利，白佛：「在於母腹中，以聞怛薩阿竭署。」
復有婆羅門，名三摩震諟，白佛言：「適向母胞胎，已聞怛薩阿竭署。」
復有婆羅門，名雪真提，白佛言：「適生便聞怛薩阿竭署，四面而明見怛薩阿竭，飛在上住以手著我頭，便言：『若當號為不可見頂佛。』」
復有婆羅門，名頞真提，白佛：「生以來不久，便聞怛薩阿竭署，于空中見佛來而言：『若當聞學怛薩阿竭署。』」
復有婆羅門，名曰那羅沙目竭，白佛：「今
【現代漢語翻譯】 『不可！』 『如果無邊際，那麼無邊際就已經沒有願望了，沒有願望的人才是菩薩。』 佛說：『好啊！好啊！正如你所說。』 『無愿是不可思議、不可知、不可思想、不可住著、無所畏懼、沒有文字可以描述的，平等而無所學、無所執持、無所破壞、無所造作、無所作為；他知道一切都不可得，沒有色相，菩薩也沒有名色，自己的是非和學習是非的人，也是不可得的，沒有什麼可以掛礙的。』 佛說：『正如你所學的那樣，應當繼續學習。』 當時，有五百位婆羅門，從舍衛國出來，沿著道路來到佛陀所在的地方，上前向佛陀行禮後站在一旁，對佛陀說：『正如您所說的，我們願意聽聞，以便常常安穩。』 佛陀問這些婆羅門：『因為誰的緣故想要聽聞？』 這些婆羅門說：『沒有人，所以人們因為這個緣故想要聽聞。』 佛說：『有Tathagata-署（如來之藏），是從過去諸佛所說的，現在我所說的也是如此。』 有一位婆羅門，名叫羞桓師利（音譯），對佛說：『我在母親的腹中時，就聽聞了Tathagata-署（如來之藏）。』 又有一位婆羅門，名叫三摩震諟（音譯），對佛說：『我剛到母親的胞胎中，就已經聽聞了Tathagata-署（如來之藏）。』 又有一位婆羅門，名叫雪真提（音譯），對佛說：『我剛出生就聽聞了Tathagata-署（如來之藏），四面光明，看見Tathagata（如來），飛在空中，用手放在我的頭上，然後說：「你應該被稱為不可見頂佛。」』 又有一位婆羅門，名叫頞真提（音譯），對佛說：『我出生以來不久，就聽聞了Tathagata-署（如來之藏），在空中看見佛陀來，然後說：「你應該聽聞學習Tathagata-署（如來之藏）。」』 又有一位婆羅門，名叫那羅沙目竭（音譯），對佛說：『現在』
【English Translation】 'No!' 'If there is no limit, then the limitless has no desire. One without desire is therefore a Bodhisattva.' The Buddha said, 'Excellent! Excellent! Just as you have said.' 'The desireless is inconceivable, unknowable, unthinkable, un-abiding, fearless, and without words. It is equal, without learning, without holding, without destroying, without creating, without acting. One who knows all has nothing to gain, has no form. The Bodhisattva also has no name and form, and the self, right and wrong, those who learn right and wrong, are also unattainable, without any hindrance.' The Buddha said, 'As you have learned, so you should continue to learn.' At that time, there were five hundred Brahmins who came from Shravasti (舍衛國), following the road to where the Buddha was. They stepped forward, bowed to the Buddha, and stood aside, saying to the Buddha, 'As you have said, we wish to hear, so that we may always be peaceful.' The Buddha asked the Brahmins, 'For whose sake do you wish to hear?' The Brahmins said, 'For no one, therefore people wish to hear for this reason.' The Buddha said, 'There is the Tathagata-signature (怛薩阿竭署), which was spoken by the Buddhas of the past. What I am saying now is the same.' There was a Brahmin named Xiu Huan Shi Li (羞桓師利), who said to the Buddha, 'While I was in my mother's womb, I heard the Tathagata-signature (怛薩阿竭署).' There was another Brahmin named San Mo Zhen Shi (三摩震諟), who said to the Buddha, 'Just as I entered my mother's womb, I had already heard the Tathagata-signature (怛薩阿竭署).' There was another Brahmin named Xue Zhen Ti (雪真提), who said to the Buddha, 'As soon as I was born, I heard the Tathagata-signature (怛薩阿竭署). Light shone from all directions, and I saw the Tathagata (怛薩阿竭). He flew in the sky, placed his hand on my head, and said, 「You shall be called the Buddha with the invisible crown.」' There was another Brahmin named E Zhen Ti (頞真提), who said to the Buddha, 'Not long after I was born, I heard the Tathagata-signature (怛薩阿竭署). I saw the Buddha coming in the sky and he said, 「You should hear and learn the Tathagata-signature (怛薩阿竭署).」' There was another Brahmin named Na Luo Sha Mu Jie (那羅沙目竭), who said to the Buddha, 'Now'
夜半見四面、四佛來到我所，便以頭面作禮，諸佛言：『有不可議怛薩阿竭署，于祇洹釋迦文佛所聽受。』是我本之瑞應。」
復有婆羅門，名阿真提羅蕪耶，白佛：「今夜半見佛長高二十里，三十二相諸種好，謂我：『當學怛薩阿竭署。』聞之忽然而不復見，我本之瑞應。」
復有婆羅門，名三波奢，白佛：「我生墮地時，有人而來舉舍而明，謂我母：『勿以乳子，令是子當以怛薩阿竭署而為飲食。』母聞之歡喜，是我本之瑞應。」
復有婆羅門，名倪三颰，白佛言：「我本學婆羅門事時，于空中見佛，有三十二相諸種好，便舉言：『若當學、若當事。』聞之則以頭面著地，問：『何所是學？何所是事？』其佛言：『有怛薩阿竭署，是若學、是若事。如學是者，諸法悉可知，是則為度、是則怛薩阿竭事。是故俗浴者謂去垢，不可議浴是菩薩浴，所謂諸法悉在前脫不脫者，欲于眾婆羅門中而尊，當學是署。』我聞其言，踴躍歡喜，以頭腦受其教，問佛：『何以故前有是瑞？』佛言：『是怛薩阿竭署之瑞應。』」
復有婆羅門，名摩呵迦婁那，白佛：「我行洗浴，還作大火欲祠之，于上見佛身，有三十二相諸種好，其佛言：『如若祠火之法，不當爾。所以者何？起復而滅故。』我即時復問：『
【現代漢語翻譯】 現代漢語譯本：夜半時分，我看見四面各有佛陀（Buddha，覺悟者）來到我的住所，我便以頭面禮拜。諸佛告訴我：『有一種不可思議的《怛薩阿竭署》（Tathāgataguhya，如來秘密），你應當去祇洹精舍（Jetavana Vihara）釋迦文佛（Śākyamuni Buddha）那裡聽受。』這是我最初的瑞應。」
又有一位婆羅門（Brahmin），名叫阿真提羅蕪耶（Ajitendriya），稟告佛陀（Buddha）說：「今夜半我看見佛陀（Buddha）身形高大二十里，具足三十二相（thirty-two marks of a great man）和各種美好，告訴我：『應當學習《怛薩阿竭署》（Tathāgataguhya，如來秘密）。』聽聞之後忽然消失不見，這是我最初的瑞應。」
又有一位婆羅門（Brahmin），名叫三波奢（Sampasha），稟告佛陀（Buddha）說：「我出生落地時，有人前來舉起房屋照亮，告訴我母親：『不要用乳汁餵養這個孩子，應當讓他以《怛薩阿竭署》（Tathāgataguhya，如來秘密）作為飲食。』母親聽聞后非常歡喜，這是我最初的瑞應。」
又有一位婆羅門（Brahmin），名叫倪三颰（Nisampat），稟告佛陀（Buddha）說：「我最初學習婆羅門（Brahmin）的事務時，在空中看見佛陀（Buddha），具足三十二相（thirty-two marks of a great man）和各種美好，便高聲說：『應當學習，應當奉事。』說完便以頭面著地，問道：『什麼是應當學習的？什麼是應當奉事的？』那位佛陀（Buddha）說：『有《怛薩阿竭署》（Tathāgataguhya，如來秘密），這就是應當學習的，這就是應當奉事的。如果學習這個，一切諸法都可以知曉，這就是解脫，這就是奉事《怛薩阿竭》（Tathāgata，如來）。所以世俗的沐浴認為可以去除污垢，但不可思議的沐浴是菩薩（Bodhisattva）的沐浴，也就是一切諸法都在眼前，脫離與不脫離。想要在眾多婆羅門（Brahmin）中受到尊敬，就應當學習這個《署》。』我聽聞這些話，踴躍歡喜，以頭腦接受他的教誨，問佛陀（Buddha）：『為什麼之前會有這樣的瑞應？』佛陀（Buddha）說：『這是《怛薩阿竭署》（Tathāgataguhya，如來秘密）的瑞應。』
又有一位婆羅門（Brahmin），名叫摩呵迦婁那（Mahakaruna），稟告佛陀（Buddha）說：「我正在洗浴，回來后準備點燃大火進行祭祀，在火焰之上看見佛陀（Buddha）的身影，具足三十二相（thirty-two marks of a great man）和各種美好，那位佛陀（Buddha）說：『像你這樣祭祀火焰的方法，是不應當的。為什麼呢？因為它是生起后又會熄滅的。』我立即問道：
【English Translation】 English version: In the middle of the night, I saw Buddhas (Buddha, the awakened one) from the four directions coming to my place, and I bowed to them with my head and face. The Buddhas said to me, 'There is an inconceivable Tathāgataguhya (Tathāgataguhya, the secret of the Tathāgata), you should go to the Jetavana Vihara (Jetavana Vihara) to listen to Śākyamuni Buddha (Śākyamuni Buddha).』 This is my original auspicious sign.'
Furthermore, there was a Brahmin (Brahmin) named Ajitendriya (Ajitendriya), who said to the Buddha (Buddha), 'Tonight, in the middle of the night, I saw the Buddha (Buddha) tall and large, twenty miles high, with the thirty-two marks (thirty-two marks of a great man) and all kinds of perfections, telling me, 'You should learn the Tathāgataguhya (Tathāgataguhya, the secret of the Tathāgata).' After hearing this, he suddenly disappeared, this is my original auspicious sign.'
Furthermore, there was a Brahmin (Brahmin) named Sampasha (Sampasha), who said to the Buddha (Buddha), 'When I was born and fell to the ground, someone came and lifted up the house to illuminate it, telling my mother, 'Do not feed this child with milk, let this child take the Tathāgataguhya (Tathāgataguhya, the secret of the Tathāgata) as food.' My mother was very happy to hear this, this is my original auspicious sign.'
Furthermore, there was a Brahmin (Brahmin) named Nisampat (Nisampat), who said to the Buddha (Buddha), 'When I first learned the affairs of the Brahmins (Brahmin), I saw the Buddha (Buddha) in the sky, with the thirty-two marks (thirty-two marks of a great man) and all kinds of perfections, and I exclaimed, 'One should learn, one should serve.' After saying this, I prostrated with my head and face on the ground and asked, 'What should be learned? What should be served?' That Buddha (Buddha) said, 'There is the Tathāgataguhya (Tathāgataguhya, the secret of the Tathāgata), this is what should be learned, this is what should be served. If one learns this, all dharmas can be known, this is liberation, this is serving the Tathāgata (Tathāgata, the Thus Come One). Therefore, worldly bathing is thought to remove dirt, but the inconceivable bathing is the bathing of a Bodhisattva (Bodhisattva), which is that all dharmas are before one's eyes, whether one is liberated or not. If you want to be respected among the many Brahmins (Brahmin), you should learn this Guhya.' When I heard these words, I rejoiced and accepted his teachings with my head and mind, and asked the Buddha (Buddha), 'Why did I have such an auspicious sign before?' The Buddha (Buddha) said, 'This is the auspicious sign of the Tathāgataguhya (Tathāgataguhya, the secret of the Tathāgata).'
Furthermore, there was a Brahmin (Brahmin) named Mahakaruna (Mahakaruna), who said to the Buddha (Buddha), 'I was taking a bath, and when I came back, I was preparing to light a big fire for sacrifice. Above the flames, I saw the figure of the Buddha (Buddha), with the thirty-two marks (thirty-two marks of a great man) and all kinds of perfections. That Buddha (Buddha) said, 'The way you sacrifice to the fire is not right. Why? Because it arises and then ceases.' I immediately asked:
不作是滅，當何以滅之？』其佛言：『不念人、不念我、不念壽命、不念有無有、亦不念合、亦不念中分、亦不念思想；是火而無滅者而自滅，其火可令自然而不用薪。』我諦聞之，即叉手問佛：『當云何作火而不用薪？』其佛言：『有不可議怛薩阿竭署，若當學，學已便能作火而不用薪。作是學者，亦不念淫怒癡，以故火即為滅。』聞之即以頭腦受其教。所見者，是我本之瑞應。」
佛言：「如若所說，是怛薩阿竭之瑞應。」
復有婆羅門，名牟梨師利，白佛：「我適提胳欲著火中，欲令之熾盛，便見怛薩阿竭，身有三十二相諸種好，即時其佛言：『用是火為事，有怛薩阿竭署，何以不學？』應時問其佛：『當何所學？』『往到祇洹釋迦文佛所。』是我本之瑞應。」
復有婆羅門，名曰分畛者橋泉，白佛：「我到廬上取華欲持歸，見怛薩阿竭，身三十二相諸種好，其佛言：『取花不如，若如取花，取花有所壞敗。』我應時復問：『取華云何？』其佛言：『莫以手取，莫動搖其枝，而可得取，當學怛薩阿竭署，自如有慧手，為若取其華。慧手者，可得不可議花，一切人皆是華，可以教化得泥洹。』是之瑞應。」
佛言：「當學怛薩阿竭署，如若所學。」
復有婆羅門，名曰邠陀施，白
【現代漢語翻譯】 現代漢語譯本：『如果不通過熄滅來停止，那應該如何停止呢？』那位佛說：『不要想人，不要想我，不要想壽命，不要想存在或不存在，也不要想聚合，也不要想分離，也不要想思想；這樣的火不用熄滅就會自己熄滅，這種火可以使其自然燃燒而不用柴薪。』我仔細聽了這些話，就合掌問佛：『應當如何生火而不用柴薪呢？』那位佛說：『有不可思議的怛薩阿竭署（Tathagata-dharma，如來之法），如果學習它，學習之後就能生火而不用柴薪。學習這種法的人，也不會想淫慾、憤怒、愚癡，因此火就會熄滅。』聽了這些話，我就用頭腦接受了他的教誨。我所見到的，就是我最初的瑞應。』 佛說：『正如你所說，這是怛薩阿竭（Tathagata，如來）的瑞應。』 又有一位婆羅門，名叫牟梨師利（Muli-sri），對佛說：『我當時拿起胳膊想要放到火中，想讓火燒得更旺，就看見了怛薩阿竭（Tathagata，如來），身上有三十二相和各種美好之處，當時那位佛說：『用這火做什麼呢？有怛薩阿竭署（Tathagata-dharma，如來之法），為什麼不學呢？』我當時就問那位佛：『應當學什麼呢？』『去祇洹（Jetavana，祇樹給孤獨園）釋迦文佛（Sakyamuni Buddha）那裡。』這就是我最初的瑞應。』 又有一位婆羅門，名叫分畛者橋泉（Fen-zhen-zhe-qiao-quan），對佛說：『我到屋頂上採花想要拿回家，看見了怛薩阿竭（Tathagata，如來），身上有三十二相和各種美好之處，那位佛說：『採花不如不採，如果像這樣採花，採花就會有所損壞。』我當時又問：『如何採花呢？』那位佛說：『不要用手採，不要搖動樹枝，就可以採到花，應當學習怛薩阿竭署（Tathagata-dharma，如來之法），自然就會有智慧的手，為你採到花。智慧的手，可以得到不可思議的花，一切人都是花，可以通過教化得到泥洹（Nirvana，涅槃）。』這就是瑞應。』 佛說：『應當學習怛薩阿竭署（Tathagata-dharma，如來之法），正如你所學到的。』 又有一位婆羅門，名叫邠陀施（Bin-tuo-shi），對
【English Translation】 English version: 'If it is not stopped by extinguishing, how should it be stopped?' That Buddha said, 'Do not think of people, do not think of myself, do not think of lifespan, do not think of existence or non-existence, do not think of aggregation, do not think of separation, do not think of thoughts; such a fire will extinguish itself without being extinguished, and this fire can be allowed to burn naturally without firewood.' I listened carefully to these words, and then put my palms together and asked the Buddha, 'How should one make fire without using firewood?' That Buddha said, 'There is the inconceivable Tathagata-dharma (怛薩阿竭署, Tathagata's teachings), if you learn it, after learning it you will be able to make fire without using firewood. Those who learn this dharma will not think of lust, anger, or ignorance, therefore the fire will be extinguished.' After hearing these words, I accepted his teachings with my mind. What I saw was my original auspicious response.' The Buddha said, 'As you said, this is the auspicious response of the Tathagata (怛薩阿竭, Thus Come One).' Again, there was a Brahmin named Muli-sri (牟梨師利), who said to the Buddha, 'I was then raising my arm to put it into the fire, wanting to make the fire burn more vigorously, and I saw the Tathagata (怛薩阿竭, Thus Come One), with the thirty-two marks and various excellent qualities on his body. At that time, that Buddha said, 'What are you doing with this fire? There is the Tathagata-dharma (怛薩阿竭署, Tathagata's teachings), why not learn it?' I then asked that Buddha, 'What should I learn?' 'Go to Sakyamuni Buddha (釋迦文佛) at Jetavana (祇洹, Jeta Grove).』 This is my original auspicious response.' Again, there was a Brahmin named Fen-zhen-zhe-qiao-quan (分畛者橋泉), who said to the Buddha, 'I went to the roof to pick flowers to take home, and I saw the Tathagata (怛薩阿竭, Thus Come One), with the thirty-two marks and various excellent qualities on his body. That Buddha said, 'Picking flowers is not as good as not picking them. If you pick flowers like this, the flowers will be damaged.' I then asked, 'How should one pick flowers?' That Buddha said, 'Do not pick them with your hands, do not shake the branches, and you can pick the flowers. You should learn the Tathagata-dharma (怛薩阿竭署, Tathagata's teachings), and you will naturally have wise hands to pick the flowers for you. Wise hands can obtain inconceivable flowers. All people are flowers, and they can be taught to attain Nirvana (泥洹, liberation).' This is the auspicious response.' The Buddha said, 'You should learn the Tathagata-dharma (怛薩阿竭署, Tathagata's teachings), just as you have learned.' Again, there was a Brahmin named Bin-tuo-shi (邠陀施), who said to
佛：「我到市，于道中央失墮錢散在地，以聚欲取訖，以仰頭上視，怛薩阿竭身有三十二相諸種好，問我：『作何等？』我言：『拾地所失錢。』其佛言：『是不為難。若當拾五道生死一切人，亦不那中作數，亦不想是，乃為難。』即問：『是學當所從聞，當所從學。』其佛言：『有怛薩阿竭署當學，當那所聞。』即時言：『有佛名釋迦文，在祇洹，當從是聞，前世所作今世逮得。』是本瑞應。」
復有婆羅門，名曰分訶舟，白佛：「到市向歸欲買雜香，買以還歸，未到舍，見怛薩阿竭，其心即時踴躍，佛問：『手中持何等？』即謂：『持雜香。』佛言：『是香不足言，有香名為不可議香，其香聞上下四維、東西南北方，當求是香。』應時復問：『是香者，是根、是本、是莖、是枝、是葉、是華、是實，實之所香？』佛言：『是香者，亦無根、亦無本、無莖、無枝、無葉、無華、無實，實而香，當求是香。』即問：『當於何所求？』即言：『于祇洹釋迦文佛所，當聞怛薩阿竭署。』是我所聞之瑞應。」
佛言：「如所聞。」
復有婆羅門，名曰阿耨迦惟延，白佛：「我所至城外，坐于樹下，其心安定譬若如禪，視四面如普大明，見無央數佛，悉言：『不當坐禪如是。』應時即問其佛，其佛言：『亦
【現代漢語翻譯】 現代漢語譯本 佛說：『我到集市，在路中央不小心把錢掉在地上，於是彎腰去撿。這時，我抬頭看見怛薩阿竭（Tathagata，如來）身具三十二相和各種殊勝的相好，他問我：『你在做什麼？』我回答說：『撿我掉在地上的錢。』那位佛說：『這不算難事。如果能救度五道輪迴中的一切眾生，那才算難，而你撿錢這件事，根本不值得一提，也不值得去想。』我立刻問他：『這種學問我應該從哪裡聽聞，從哪裡學習？』那位佛說：『有怛薩阿竭（Tathagata，如來）的名號可以學習，可以去那裡聽聞。』我當時就說：『有一位佛名叫釋迦文（Sakyamuni），在祇洹（Jetavana），你應該從他那裡聽聞，他能讓你明白前世所作的因，今世所得到的果。』這就是最初的瑞應。』
又有一位婆羅門，名叫分訶舟（Vinkhaju），稟告佛說：『我到集市上準備買些雜香，買好后往回走，還沒到家，就看見了怛薩阿竭（Tathagata，如來），心中立刻感到歡喜踴躍。佛問我：『你手中拿著什麼？』我回答說：『拿著雜香。』佛說：『這種香算不上什麼，有一種香名為不可議香，它的香氣能傳遍上下四維、東西南北各個方向，你應該去尋找這種香。』我當時就問：『這種香，是根、是本、是莖、是枝、是葉、是花、是果實，還是果實散發出的香味？』佛說：『這種香，既不是根，也不是本，沒有莖、沒有枝、沒有葉、沒有花、也沒有果實，而是果實自然散發出的香味，你應該去尋找這種香。』我問：『應該在哪裡尋找？』佛說：『在祇洹（Jetavana）的釋迦文佛（Sakyamuni Buddha）那裡，可以聽聞怛薩阿竭（Tathagata，如來）的名號。』這就是我所聽聞的瑞應。』
佛說：『正如你所聽聞的那樣。』
又有一位婆羅門，名叫阿耨迦惟延（Anukavin），稟告佛說：『我來到城外，坐在樹下，內心安定，就像進入禪定一樣，向四面觀看，如同普照的大光明，看見無數的佛，他們都說：『不應該像這樣坐禪。』我當時就問那些佛，那些佛說：『也』
【English Translation】 English version The Buddha said: 'I went to the market and accidentally dropped money in the middle of the road, scattering it on the ground. I bent down to pick it up. Then, I looked up and saw Tathagata (Tathagata, Thus Come One) with thirty-two marks and various excellent qualities. He asked me: 'What are you doing?' I replied: 'Picking up the money I dropped on the ground.' That Buddha said: 'That's not difficult. If one could save all beings in the five paths of reincarnation, that would be difficult. Your picking up money is not worth mentioning or thinking about.' I immediately asked him: 'Where should I hear and learn this kind of knowledge?' That Buddha said: 'There is the name of Tathagata (Tathagata, Thus Come One) that you can learn and hear there.' I then said: 'There is a Buddha named Sakyamuni (Sakyamuni), in Jetavana (Jetavana), you should hear from him, he can let you understand the causes you made in the past life and the results you get in this life.' This is the initial auspicious sign.'
Furthermore, there was a Brahmin named Vinkhaju (Vinkhaju), who reported to the Buddha: 'I went to the market to buy some mixed incense. After buying it, I was on my way back, and before I reached home, I saw Tathagata (Tathagata, Thus Come One), and my heart immediately felt joyful and elated. The Buddha asked me: 'What are you holding in your hand?' I replied: 'Holding mixed incense.' The Buddha said: 'This incense is not worth mentioning. There is an incense called the Inconceivable Incense, its fragrance can spread throughout the upper and lower four dimensions, east, west, south, and north. You should seek this incense.' I then asked: 'Is this incense the fragrance of the root, the base, the stem, the branch, the leaf, the flower, the fruit, or the fruit itself?' The Buddha said: 'This incense is neither the root nor the base, it has no stem, no branch, no leaf, no flower, and no fruit, but it is the natural fragrance of the fruit. You should seek this incense.' I asked: 'Where should I seek it?' He said: 'At Sakyamuni Buddha (Sakyamuni Buddha) in Jetavana (Jetavana), you can hear the name of Tathagata (Tathagata, Thus Come One).' This is the auspicious sign I heard.'
The Buddha said: 'Just as you have heard.'
Furthermore, there was a Brahmin named Anukavin (Anukavin), who reported to the Buddha: 'I came outside the city and sat under a tree, my heart was stable, like entering into meditation. Looking in all directions, like a great light shining everywhere, I saw countless Buddhas, and they all said: 'You should not meditate like this.' I then asked those Buddhas, and those Buddhas said: 'Also'
無所生、無所滅，是為應禪；所以持所視故，無所視者是為視。無心何以系者？何以故？其心無有想，故當作是禪。有法名怛薩阿竭署，當從釋迦文佛所問，當從是學其法。』是故本瑞應。」
佛言：「當學如所學。」
復有婆羅門，名羅那懿多，白佛：「適到市買金，欲以稱稱之，便見怛薩阿竭，其光明甚明，其佛言：『用是稱為？有法名不可稱，當如求之。』則時復問：『何所是不可稱者？』其佛言：『諸法不可以稱稱之，譬如空不可稱，一切諸法如是。』我言：『愿樂欲聞，何所是法而可學者？』其佛言：『有名曰怛薩阿竭署，當學、當聞。』是我本之瑞應之所問。」
佛言：「當學如所聞，是皆前世功德之所致，故逮是應。」
復有婆羅門，名曰阿披阿遮，叉手白佛：「我夜已半出觀星宿，有大明而見怛薩阿竭，便以頭面作禮，其佛言：『不見視星宿，如若所視。』應時即問，其佛報言：『亦不可仰向。』佛復還問：『今若所視星宿名何等？』我即應言：『不知。』其佛言：『是名悉盡，如若所學當學，諸法所入，悉知所見汝事。』即復問：『何所處可聞是法？』其佛言：『當於祇洹釋迦文佛所，聞是語。』忽而不知處，是故所聞怛薩阿竭署本之瑞應。」
佛言：「當學如所
【現代漢語翻譯】 現代漢語譯本 『無所生、無所滅，這才是相應的禪定。因為執著于所見，所以不執著于所見，這才是真正的視。心中沒有念頭，用什麼來繫縛呢？因為什麼呢？因為心中沒有妄想，所以應當這樣禪定。有一種法名為怛薩阿竭署（Tathāgataguhya，如來秘密藏），應當向釋迦文佛（Śākyamuni Buddha）請教，應當從他那裡學習這種法。』這是最初的瑞應。」
佛說：『應當學習你所應當學習的。』
又有一位婆羅門（Brahmin），名叫羅那懿多（Rānāyita），稟告佛說：『我先前去市場買金子，想要用秤來稱量它，就看見了怛薩阿竭（Tathāgata），他的光明非常明亮，那位佛說：「用這個來稱量什麼呢？有一種法名為不可稱量，應當這樣去尋求它。」我當時又問：「什麼才是不可稱量的呢？」那位佛說：「諸法是不可以用秤來稱量的，譬如虛空不可稱量，一切諸法也是這樣。」我說：「我願意聽聞，什麼才是可以學習的法呢？」那位佛說：「有名為怛薩阿竭署（Tathāgataguhya），應當學習、應當聽聞。」這是我最初的瑞應所問。』
佛說：『應當學習你所聽聞的，這些都是前世功德所致，所以才得到這樣的瑞應。』
又有一位婆羅門（Brahmin），名叫阿披阿遮（Abhyāgata），合掌稟告佛說：『我半夜出來觀看星宿，看見了大光明，見到了怛薩阿竭（Tathāgata），便以頭面頂禮，那位佛說：「不要看星宿，就像你所看到的那樣。」我當時就問，那位佛回答說：「也不可以仰望。」佛又反問：「你現在所看的星宿叫什麼名字？」我立即回答說：「不知道。」那位佛說：「這名叫悉盡，就像你所學習的那樣應當學習，諸法所入之處，完全知道你所見的事情。」我隨即又問：「在什麼地方可以聽聞這種法呢？」那位佛說：「應當在祇洹（Jetavana）釋迦文佛（Śākyamuni Buddha）那裡，聽聞這種話。」忽然之間就不知道他在哪裡了，因此我所聽聞的怛薩阿竭署（Tathāgataguhya）是最初的瑞應。』
佛說：『應當學習你所
【English Translation】 English version 『Without arising, without ceasing, this is called corresponding dhyana (meditation); because of holding onto what is seen, not holding onto what is seen is called seeing. If the mind has no thoughts, what is there to bind it? And why? Because the mind has no delusions, therefore one should practice dhyana in this way. There is a Dharma called Tathāgataguhya (Tathāgataguhya, the secret treasury of the Thus Come One), one should inquire about it from Śākyamuni Buddha (Śākyamuni Buddha), and one should learn this Dharma from him.』 This is the original auspicious response.」
The Buddha said, 『One should learn as one should learn.』
Again, there was a Brahmin (Brahmin), named Rānāyita (Rānāyita), who said to the Buddha, 『I went to the market to buy gold, wanting to weigh it with a scale, and I saw Tathāgata (Tathāgata), whose light was very bright. That Buddha said, 「What are you using this to weigh? There is a Dharma called immeasurable, one should seek it in this way.」 Then I asked again, 「What is immeasurable?」 That Buddha said, 「The dharmas cannot be weighed with a scale, just as space cannot be measured, all dharmas are like that.」 I said, 「I wish to hear, what is the Dharma that can be learned?」 That Buddha said, 「There is a name called Tathāgataguhya (Tathāgataguhya), one should learn and one should hear.」 This is what I asked about in the original auspicious response.』
The Buddha said, 『One should learn as one has heard, these are all due to the merits of past lives, therefore one attains this auspicious response.』
Again, there was a Brahmin (Brahmin), named Abhyāgata (Abhyāgata), who, with his palms together, said to the Buddha, 『I went out to observe the stars in the middle of the night, and I saw a great light, and I saw Tathāgata (Tathāgata), and I bowed with my head and face. That Buddha said, 「Do not look at the stars, just as you see.」 I immediately asked, and that Buddha replied, 「One cannot look upwards either.」 The Buddha then asked, 「What is the name of the star you are looking at now?」 I immediately replied, 「I do not know.」 That Buddha said, 「This is called complete exhaustion, just as you should learn what you are learning, where all dharmas enter, completely know the things you see.」 I then asked, 「Where can one hear this Dharma?」 That Buddha said, 「One should hear these words at Jetavana (Jetavana) from Śākyamuni Buddha (Śākyamuni Buddha).」 Suddenly, I did not know where he was, therefore what I heard, Tathāgataguhya (Tathāgataguhya), is the original auspicious response.』
The Buddha said, 『One should learn as one
聞。」
復有婆羅門，名曰術阇師利，白佛：「適以種農種，便見怛薩阿竭在前住，與不可數千比丘僧俱，其佛言：『不當如若已種農種。』應時則問：『當云何種？』其佛言：『亦不取、亦不放，當作種，亦不生、亦不枯。』則時復問佛：『當何所處而學是法？』其佛言：『有怛薩阿竭署，當學當聞，聞已是若之種，亦不取一切之法、亦無所取、亦無所造、亦不思想，知是者，其法無所生，無所造故無所生，已無所生，故無所枯滅，無有種，而不生亦不滅。』」即問佛：「是何等瑞應？」
佛言：「是怛薩阿竭署之瑞應，其當於佛樹下坐者，是之瑞應。」
復有婆羅門，名曰阿禾真，阿禾真白佛：「出舍于里門見死人，便念死人乃如是。應時獨語，便見佛。佛言：『不當如若所念。所以者何？見惡色便有思想，諸法不可得而無所得，當作是念。其得道者，所作不以想，亦不用得故便有餘念，亦無二心之所念。無所想，是故無有想，是道所作，念無可所得是乃為得，以知二心者，是故無所求。是道之所作，無所見是道所見，后法欲盡時，以思想教人，若於冢間見枯白骨坐，念便得脫。若念五色，從是中教計而求脫，教計出息入息，欲求脫，知欲法盡，便有作是。』應時復問佛：『當云何學便離是事
【現代漢語翻譯】 現代漢語譯本：又有一位婆羅門，名叫術阇師利，稟告佛陀：『我剛播下農作物種子，就看見怛薩阿竭（Tathagata，如來）站在我面前，與數不清的眾多比丘僧在一起。那位佛說：「不應當像你這樣播種農作物。」我當時就問：「應當如何播種？」那位佛說：「既不取，也不放，當作是播種，既不生長，也不枯萎。」當時我又問佛：「應當在什麼地方學習這種法？」那位佛說：「有怛薩阿竭署（Tathagata's mark，如來的標誌），應當學習，應當聽聞。聽聞之後，這就是你的種子，既不取一切之法，也無所取，也無所造作，也不思想。知道這些，這種法無所生，因為無所造作所以無所生，已經無所生，所以無所枯滅，沒有種子，而不生也不滅。」』我隨即問佛：『這是什麼樣的瑞應？』 佛說：『這是怛薩阿竭署（Tathagata's mark，如來的標誌）的瑞應，將要在菩提樹下坐禪的人，就是這種瑞應。』 又有一位婆羅門，名叫阿禾真，阿禾真稟告佛陀：『我走出家門，在里巷中看見死人，便想到死人就是這樣。當時我獨自思語，就看見了佛。佛說：「不應當像你所想的那樣。為什麼呢？看見惡色便產生思想，諸法不可得而無所得，應當這樣想。得道的人，所作所為不依靠思想，也不因為得到而產生多餘的念頭，也沒有二心所念。沒有所想，所以沒有想，這是道所作的，念無可所得才是得到，因為知道二心，所以無所求。這是道所作的，無所見才是道所見，后法將要窮盡時，用思想教導人，如果在墳墓間看見枯白的骨頭，思念就能解脫。如果思念五色，從中教導計算而求得解脫，教導出息入息，想要尋求解脫，知道慾望之法窮盡，便會有所作為。」』當時我再次問佛：『應當如何學習才能脫離這些事情？』
【English Translation】 English version: Again, there was a Brahmin named Shu-she-shi-li (Sushri), who said to the Buddha: 'Just as I had sown seeds for farming, I saw Tathagata (Tathagata, Thus Come One) standing before me, together with an uncountable number of Bhikshu Sangha (community of monks). That Buddha said: 'You should not sow seeds for farming like that.' I then asked: 'How should I sow?' That Buddha said: 'Neither take nor release, consider it as sowing, neither growing nor withering.' Then I asked the Buddha again: 'Where should I learn this Dharma (teachings)?' That Buddha said: 'There is the Tathagata's mark (Tathagata's mark, sign of the Thus Come One), you should learn and hear about it. After hearing, this is your seed, neither taking all Dharmas (teachings), nor taking anything, nor creating anything, nor thinking. Knowing these, this Dharma (teachings) is without arising, because without creating, therefore without arising; already without arising, therefore without withering and ceasing; there is no seed, yet it neither arises nor ceases.' Then I asked the Buddha: 'What kind of auspicious sign is this?' The Buddha said: 'This is the auspicious sign of the Tathagata's mark (Tathagata's mark, sign of the Thus Come One). The one who will sit under the Bodhi tree (tree of enlightenment), that is this auspicious sign.' Again, there was a Brahmin named A-he-zhen (Ahojin), who said to the Buddha: 'As I left my house and saw a dead person in the lane, I thought that the dead person is like this. At that time, I spoke to myself and saw the Buddha. The Buddha said: 'You should not think as you do. Why? Seeing an evil form then thoughts arise, all Dharmas (teachings) are unattainable yet not unattainable, you should think like this. Those who attain the Way (path to enlightenment), their actions do not rely on thought, nor do they have extra thoughts because of attainment, nor do they have dualistic thoughts. Without thought, therefore there is no thought, this is what the Way (path to enlightenment) does, the thought of unattainability is attainment, because knowing dualistic thoughts, therefore there is nothing to seek. This is what the Way (path to enlightenment) does, non-seeing is what the Way (path to enlightenment) sees, when the later Dharma (teachings) is about to end, use thought to teach people, if one sees withered white bones in a graveyard, thinking can lead to liberation. If one thinks of the five colors, teaching and calculating from within to seek liberation, teaching outgoing and incoming breaths, wanting to seek liberation, knowing that the Dharma (teachings) of desire is exhausted, then there will be action.' Then I asked the Buddha again: 'How should I learn to be free from these things?'
？』其佛言：『當學道，如是法當學怛薩阿竭署；如怛薩阿竭事，有法名怛薩阿竭署，當聞當學，當從釋迦文佛聞是。』忽然不見，所以見是。」
佛言：「是怛薩阿竭署之瑞，當在道地故。」
復有婆羅門，名阿惟示真，白佛：「我到曠野，見眾多死人，中有為畜狩所食啖者、中有臭者、中有壞敗者、有青色者、有赤色者、有黤黮者，便自念，欲于坐教計狀念是，便見東方佛來，有三十二相，便遙向而為作禮，其佛言：『雖觀是物以為想。』即時問其佛：『我當學何法？而教一切令脫生死。』其佛言：『有法名怛薩阿竭署，當聞當學，學是者，為一切諸道作功德，從釋迦文佛具足聞之。』是何本瑞應？」
佛言：「是怛薩阿竭署之瑞應，作是學者，為學在佛樹下坐。」
復有婆羅門，名曰波梨漫多，白佛：「我夜出竇無所可見，便然五舍以為燭火。所以者何？避溝坑深井，便自念：『當學何法？而為一切作明令其無冥。』這有是念，便見佛在虛空中住言：『善哉！善哉！是上人之所作，非凡人之所為。諸怒根、貪餮、諛諂、虛飾，已無是者能念是事，非余所及，以等心念一切，亦不念數數所念，如佛在樹下，不念聖文。』其佛言：『有法名怛薩阿竭署，當聞當學，具足若意。』復問佛：『
{ "translations": [ "佛說：『應當學習佛道，應當學習如來的法門，就像如來的事業一樣。有一種法門名為『怛薩阿竭署』（Tathāgataguhya，如來秘密藏），應當聽聞學習，應當從釋迦文佛（Śākyamuni Buddha）那裡聽聞。』說完忽然不見，這就是我所見到的。』", "佛說：『這是『怛薩阿竭署』（Tathāgataguhya，如來秘密藏）的瑞相，預示著將在菩提道場證悟。』", "又有一位婆羅門（Brahmin），名叫阿惟示真（Avishi-satya），稟告佛說：『我到曠野，看見眾多死人，其中有被野獸吞食的，有腐臭的，有壞爛的，有呈現青色的，有呈現紅色的，有呈現黑色的。我便想，想要在坐禪時思量這些景象。這時，我看見東方有佛前來，具足三十二相（thirty-two marks of a great man），便遙向佛作禮。那位佛說：『雖然可以觀想這些事物。』我即時問佛：『我應當學習什麼法門？才能教導一切眾生脫離生死。』那位佛說：『有一種法門名為『怛薩阿竭署』（Tathāgataguhya，如來秘密藏），應當聽聞學習。學習這個法門，能為一切諸道積累功德，從釋迦文佛（Śākyamuni Buddha）那裡完整地聽聞。』這是什麼根本的瑞應呢？』", "佛說：『這是『怛薩阿竭署』（Tathāgataguhya，如來秘密藏）的瑞應，修習這個法門的人，就像在菩提樹下打坐一樣。』", "又有一位婆羅門（Brahmin），名叫波梨漫多（Pari-manda），稟告佛說：『我夜晚出門，什麼也看不見，便點燃五家房屋作為照明。這是因為要避開溝渠深坑。我便想：『應當學習什麼法門？才能為一切眾生帶來光明，使他們不再處於黑暗之中。』我剛有這個念頭，便看見佛在虛空中顯現，說：『善哉！善哉！這是上等之人才能做到的，不是凡人所能為的。那些沒有嗔怒、貪婪、諂媚、虛偽的人，才能想到這件事，不是其他人所能及的。以平等心對待一切眾生，也不執著于反覆思念，就像佛在菩提樹下，不執著于聖文。』那位佛說：『有一種法門名為『怛薩阿竭署』（Tathāgataguhya，如來秘密藏），應當聽聞學習，具足一切意義。』我又問佛：『" ], "english_translations": [ 'The Buddha said: \'You should study the path, you should study the Dharma of the Tathāgata (Tathāgata, \'Thus Gone One\'); like the deeds of the Tathāgata. There is a Dharma called \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), you should hear and learn it, you should hear it from Śākyamuni Buddha (Śākyamuni Buddha).\' Suddenly he disappeared, that is what I saw.\'", 'The Buddha said: \'This is an auspicious sign of \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), it will be realized in the place of enlightenment.\'", 'Again, there was a Brahmin (Brahmin) named Avishi-satya, who said to the Buddha: \'I went to the wilderness and saw many dead people, some eaten by wild animals, some stinking, some decaying, some blue, some red, some black. I thought to myself, I want to contemplate these scenes in meditation. Then I saw a Buddha coming from the east, with the thirty-two marks (thirty-two marks of a great man), and I bowed to him from afar. That Buddha said: \'Although you can contemplate these things.\' I immediately asked the Buddha: \'What Dharma should I study? So that I can teach all beings to escape from birth and death.\' That Buddha said: \'There is a Dharma called \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), you should hear and learn it. Studying this Dharma will accumulate merit for all paths, hear it completely from Śākyamuni Buddha (Śākyamuni Buddha).\' What is the root of this auspicious sign?\'", 'The Buddha said: \'This is an auspicious sign of \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), those who practice this Dharma are like sitting under the Bodhi tree.\'", 'Again, there was a Brahmin (Brahmin) named Pari-manda, who said to the Buddha: \'I went out at night and could not see anything, so I lit five houses as candles. This was to avoid ditches and deep wells. I thought to myself: \'What Dharma should I study? So that I can bring light to all beings and keep them out of darkness.\' As soon as I had this thought, I saw the Buddha appear in the sky, saying: \'Excellent! Excellent! This is what a superior person can do, not what an ordinary person can do. Those who are without anger, greed, flattery, and hypocrisy can think of this matter, it is beyond the reach of others. Treat all beings with an equal mind, and do not cling to repeated thoughts, just like the Buddha under the Bodhi tree, not clinging to the holy texts.\' That Buddha said: \'There is a Dharma called \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), you should hear and learn it, complete in all meanings.\' I asked the Buddha again:\'" ] }
當從所聞。』其佛言：『當從釋迦文佛所聞，其所當聞者悉在彼聞，若丘聚、縣邑、城郭、郡國，悉於是法中而見。』聞是言已，恍惚不知其處。是何瑞應？」
「佛言：『用若當聞怛薩阿竭署故、當學故，是之瑞應；其菩薩所當學，悉在是法。』
「復問佛：『有幾署所當可學？』
「佛言：『如佛境界，其署如是；其署者，如佛境界等無異，諸法皆從是署如敕心瑞應。』
「時復問我：『是法微妙深乃如是，是不可見、不可知。』」
復有婆羅門，名曰悉達膝，白佛：「我與數百千婆羅門俱，如行祠祀，熟自念：『當何祠祀，令一切皆得解脫，令無勤苦？』這作是念，便見怛薩阿竭光明及相諸種好，便言：『善哉！善哉！乃作是念，當作念如若所為。』其佛言：『往到舍衛國祇洹阿難邠祇阿藍釋迦文佛所，當爲若廣說其祠祀意。有法名怛薩阿竭署，當聞當學，是皆以過去諸佛之所說。』」
復問：「當何以祠祀？」
佛言：「菩薩以飲食所有施與人，作是祠祀而脫於三界，有識祠，不自念有求故；有忍辱祠，不以心惡向一切；有精進祠，欲拔脫五道；有三昧祠，不作因緣有所希望；有多所聞祠，一切名身諸數身具足波羅蜜知；有法施祠，若行人慾以法化一切，若有畜
【現代漢語翻譯】 『應當從所聽聞的來判斷。』那位佛說：『應當從釋迦文佛（Sakyamuni Buddha）那裡聽聞，所有應當聽聞的都在他那裡，無論丘聚、縣邑、城郭、郡國，都能在這法中見到。』聽了這話后，恍惚不知身在何處。這是什麼瑞應？」 佛說：『因為將要聽聞如來（Tathagata）的署（Dharani，總持），將要學習的緣故，這是這樣的瑞應；菩薩所應當學習的，都在這法中。』 又問佛：『有多少署（Dharani，總持）是應當學習的？』 佛說：『如同佛的境界，署（Dharani，總持）也是如此；署（Dharani，總持）與佛的境界等同沒有差異，一切法都從這署（Dharani，總持）如同敕令般的心中顯現瑞應。』 當時又問我：『這法微妙深奧竟然是這樣，是不可見、不可知的。』 又有一位婆羅門，名叫悉達膝（Siddhartha），稟告佛說：『我與數百千婆羅門一起，正在進行祭祀，仔細思量：『應當用什麼祭祀，才能讓一切眾生都得到解脫，沒有勤苦？』這樣想著，便看見如來（Tathagata）的光明以及種種殊勝的相好，便說：『善哉！善哉！應當這樣思念，應當按照這樣去做。』那位佛說：『前往舍衛國（Sravasti）祇洹（Jetavana）阿難邠祇阿藍（Anathapindika-arama），到釋迦文佛（Sakyamuni Buddha）那裡，他會為你詳細解說祭祀的意義。有一種法名叫如來署（Tathagata Dharani，如來總持），應當聽聞應當學習，這都是過去諸佛所說的。』 又問：『應當用什麼來祭祀？』 佛說：『菩薩用飲食等所有施捨給他人，用這樣的祭祀來脫離三界，有識祠，不自己想著有所求；有忍辱祠，不以噁心對待一切眾生；有精進祠，想要拔脫五道輪迴；有三昧祠，不以因緣有所希望；有多所聞祠，一切名身諸數身具足波羅蜜知；有法施祠，如果修行人想要用佛法教化一切眾生，如果有畜
【English Translation】 『One should judge from what is heard.』 That Buddha said: 『One should hear from Sakyamuni Buddha, all that should be heard is there, whether it be villages, towns, cities, districts, or countries, all can be seen in this Dharma.』 After hearing these words, he was dazed and did not know where he was. What is this auspicious sign?」 The Buddha said: 『Because you are about to hear the Tathagata Dharani, and because you are about to learn, this is such an auspicious sign; what the Bodhisattvas should learn is all in this Dharma.』 Again asked the Buddha: 『How many Dharanis are there that should be learned?』 The Buddha said: 『Like the realm of the Buddha, so are the Dharanis; the Dharanis are the same as the realm of the Buddha without difference, all Dharmas arise from this Dharani like an edict from the mind, manifesting auspicious signs.』 At that time, he asked me again: 『This Dharma is so subtle and profound, it is invisible and unknowable.』 Again, there was a Brahmin named Siddhartha, who said to the Buddha: 『I, along with hundreds of thousands of Brahmins, am performing sacrifices, and I ponder carefully: 『What sacrifice should I perform to liberate all beings and be free from toil and suffering?』 Thinking this, I saw the light of the Tathagata and all kinds of excellent marks and features, and I said: 『Excellent! Excellent! One should think like this, one should act according to this.』 That Buddha said: 『Go to Sravasti, to Jetavana Anathapindika-arama, to Sakyamuni Buddha, and he will explain to you in detail the meaning of sacrifice. There is a Dharma called Tathagata Dharani, you should hear it and learn it, all of which has been spoken by the Buddhas of the past.』 Again asked: 『What should be used for sacrifice?』 The Buddha said: 『Bodhisattvas use food and drink and all that they have to give to others, and use such sacrifices to escape the three realms, have conscious sacrifices, not thinking of seeking anything for themselves; have forbearance sacrifices, not directing evil thoughts towards all beings; have diligent sacrifices, wanting to uproot the five paths of reincarnation; have Samadhi sacrifices, not making causes and conditions with any hope; have much learning sacrifices, all names, bodies, and numerical bodies fully possessing Paramita knowledge; have Dharma giving sacrifices, if practitioners want to use the Dharma to transform all beings, if there are animals』
生欲聞法者，不中舍而為說經，亦不以色說，以法慈心教詔一切。」
佛言：「有上人不惜其身，趣欲令一切各得安隱，不以憂心而教人。所以者何？用更得好軀，譬若摩尼珠洗之倍好，其王者子莫不愛喜。所以愛喜者何？無瑕穢故。其法師譬如是，雖有生死，所更倍好。所以者何？身亦無惡亦無榜者。所以者何？常歌嘆佛，故雖佛遠常欲親近。所以者何？已無所求，即祠是為祀。其有三拔致者，亦有祠而無有異。所以者何？無有恨心故，於一切無惡意。菩薩有祠無有勝者，若有念是者是故勝，不念之者無所勝，以功德長養身及他人，是故菩薩意。所以者何？不以法有所諍，以故無斗、無有系、無有縛、無有閉，其有作是祠者，莫有能瞋者，亦不念何法可計可校，是上人之所作。已處觀其處處，亦不于功德中有所想，亦不破壞所作罪。所以者何？不失其本故。亦無有過菩薩上之尊法，能來教化者亦歡喜，亦無懈怠，亦不與人如有怒心。所以者何？摩訶衍不從是得。故曰摩訶衍，亦不想其衍。」
佛語悉達膝：「舍若本祠祀，當作是祠祀，即菩薩祠祀之瑞應。如若所見怛薩阿竭，是皆先世習衍之所致。所以者何？若覺眼見佛者，是皆本之瑞應。」
復有婆羅門，名難頭多羅，白佛：「我見流水，有一
【現代漢語翻譯】 現代漢語譯本：如果有人想聽聞佛法，不要中途停止為他說經，也不要用外在的表象來說法，要用佛法和慈悲心去教導一切眾生。
佛說：『有修行高尚的人不吝惜自己的身體，一心想讓一切眾生都能得到安穩，不以憂愁的心情去教導他人。這是為什麼呢？因為他們會得到更好的身體，就像摩尼珠（Mani jewel）清洗後會更加光亮，國王的兒子沒有不喜愛它的。喜愛它是什麼原因呢？因為它沒有瑕疵。說法之人的德行就像這樣，雖然有生死，所經歷的會更好。這是為什麼呢？因為自身沒有邪惡也沒有過失。這是為什麼呢？因為他們經常歌頌佛，所以即使佛離得很遠也想親近。這是為什麼呢？因為他們已經沒有什麼可求的，所以佈施就是供養。那些具有三拔致（身份不明）的人，他們的供養也沒有什麼不同。這是為什麼呢？因為他們沒有怨恨心，對一切眾生沒有惡意。菩薩的供養沒有比這更殊勝的，如果有人唸誦這些，就是殊勝的，不念誦就沒有什麼殊勝的，用功德來增長自身和他人，這就是菩薩的意願。這是為什麼呢？不因為佛法而有所爭執，因此沒有爭鬥、沒有束縛、沒有捆綁、沒有禁閉，那些做這種供養的人，沒有人能嗔恨他們，也不考慮什麼法可以衡量可以比較，這是修行高尚的人所做的。已經安住在觀照之中，也不在功德中有所執著，也不破壞所造的罪業。這是為什麼呢？因為不失去根本。也沒有比菩薩更尊貴的佛法，能來教化眾生的人也歡喜，也不懈怠，也不像有嗔怒心的人那樣對待他人。這是為什麼呢？摩訶衍（Mahayana，大乘）不是從這裡得到的。所以叫做摩訶衍，也不執著于摩訶衍。』
佛告訴悉達膝（Siddhartha Knee，人名）說：『捨棄原來的祭祀，應當做這樣的祭祀，這就是菩薩祭祀的吉祥徵兆。如果所見到的怛薩阿竭（Tathagata，如來），都是前世修習大乘所致。這是為什麼呢？如果覺悟的眼睛能見到佛，這都是根本的吉祥徵兆。』
又有一位婆羅門（Brahmin），名叫難頭多羅（Nanduttara），對佛說：『我看見流水，有一
【English Translation】 English version: 'If someone desires to hear the Dharma, do not stop in the middle of explaining the scriptures to them, nor should you explain the Dharma using external appearances. You should teach all beings with the Dharma and a compassionate heart.'
The Buddha said, 'There are noble practitioners who do not spare their own bodies, wholeheartedly wanting all beings to attain peace and stability, and they do not teach others with a worried mind. Why is this? Because they will obtain a better body, just like a Mani jewel (Mani jewel) that becomes even brighter after being washed. The sons of kings all love it. Why do they love it? Because it has no flaws. The virtue of a Dharma teacher is like this; although they experience birth and death, what they experience will be even better. Why is this? Because their own body has no evil and no faults. Why is this? Because they constantly sing the praises of the Buddha, so even if the Buddha is far away, they want to be close. Why is this? Because they no longer have anything to seek, so giving is offering. Those who possess the three-fold refuge (identity unknown), their offerings are no different. Why is this? Because they have no resentment and no malice towards all beings. The offerings of a Bodhisattva are unsurpassed; if someone recites these, it is supreme; if they do not recite them, there is nothing supreme. They use merit to nourish themselves and others; this is the intention of a Bodhisattva. Why is this? They do not argue about the Dharma, so there is no strife, no bondage, no tying, no imprisonment. Those who make such offerings, no one can be angry with them, nor do they consider what Dharma can be measured or compared. This is what noble practitioners do. They have already settled in contemplation, and they are not attached to merit, nor do they destroy the sins they have committed. Why is this? Because they do not lose their foundation. There is no Dharma more尊貴than that of a Bodhisattva. Those who come to teach beings are also joyful, not lazy, and do not treat others like those with angry minds. Why is this? The Mahayana (Mahayana, Great Vehicle) is not obtained from here. Therefore, it is called Mahayana, and one should not be attached to Mahayana.'
The Buddha told Siddhartha Knee (Siddhartha Knee, a name), 'Abandon the original sacrifices and make such sacrifices; this is the auspicious sign of Bodhisattva sacrifices. If what is seen is Tathagata (Tathagata, Thus Come One), it is all due to the practice of the Mahayana in previous lives. Why is this? If the awakened eye can see the Buddha, these are all fundamental auspicious signs.'
Again, there was a Brahmin (Brahmin) named Nanduttara (Nanduttara), who said to the Buddha, 'I see flowing water, and there is a
人而持一木作橋，我念：『子之所作，甚何小矣！等作可以廣大。所以者何？欲令一切悉可得度過。』適有是念，東方便有百佛而來現，悉言：『善哉！善哉！是上人之所念，令一切人如得度，亦無央數人之路。今釋迦文佛在於祇洹，子往，可悉從受法，得致阿耨多羅三耶三菩提。』是我本之瑞應，得見怛薩阿竭，聞其教戒。」
佛言：「善哉！善哉！如子所言。」
復有婆羅門，名曰旃郁多師利，白佛：「我出城門外，有迦羅越，謂我：『如過舍，施若二百萬。』便隨其歸。入舍有大高座，令我如坐，燒香供養，具作飲食已，二百萬為達儭。我應時自念：『當何以自作方便而過達儭？如阿耨多羅三耶三菩清凈之達儭，可得如異。』適作念，便見東方千佛悉飛，如來悉在前住，皆言：『善哉！善哉！如上人之所作，為一切人慾作，便往到祇洹釋迦文佛所，當爲若廣說其法。如若得清凈，其達儭如可以受，受之者，令一切皆可得安隱。所以者何？若三千大千剎土，悉奉行十善受施，不如菩薩發意為阿耨多羅三耶三菩提心而受施，悉過是上作是。』語已恍惚不知其處？」
佛言：「即怛薩阿竭署之瑞應。所以者何？以先供養十方佛故，逮得是法。」
復有婆羅門，名曰閻符師利，白佛：「在山中
安心而坐譬如得禪，于上見五百佛，四面皆香，如天香，皆呼我名言：『善哉！善哉！如若所求，當作阿耨多羅三耶三菩法，勿作異禪。何謂為阿耨多羅三耶三菩？悉念一切人以慈心故，勿以想人，作不可思惟禪。作是禪，勿想心念，一切皆令安隱，勿念人想，勿念身想。』其諸佛言：『往到祇洹釋迦文所，當爲若具說其法，怛薩阿竭署，當作是學，學是者在所作為。』說是已，而不知諸佛處。是我本之瑞應。」
佛言：「審如若所見無有異。所以者何？其有當坐于佛樹下者，即有是瑞應，應若已先世供養七千佛故。」
復有婆羅門，名曰荷沙漫，白佛：「我見諸婆羅門，不多不少，于恒水浴已，語我：『汝復行浴，身所惡露眾惡，悉當隨水如去。』便自思惟：『何如而浴身，諸眾惡當隨水去？』便自見佛在於虛空中，其佛言：『汝何思惟？』我應時對曰：『諸婆羅門令我浴，身所眾惡悉當隨水去，故坐思惟是事。』其佛言：『若到祇洹釋迦文所，當爲若說現法，諸所眾惡悉當除去。』其佛言：『有名諸法甚深無有底，其水甚美，於是浴者悉得凈潔。若欲浴者當於中浴，眾邪惡可以消除。浴已，諸天人及一切皆得安隱，便以法教化無所不遍。所以者何？諸過去佛悉那中浴，是故現瑞應。』」
佛言
【現代漢語翻譯】 現代漢語譯本：安心靜坐就像進入禪定，在禪定中我看見五百尊佛，四面八方都散發著香氣，如同天上的香氣。他們都呼喚我的名字說：『善哉！善哉！如你所求，應當證得阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi，無上正等正覺），不要修習其他的禪定。什麼是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？就是以慈悲心憶念一切眾生，不要以分別心去想人，修習不可思議的禪定。修習這種禪定，不要想念心念，要讓一切眾生都得到安穩，不要想念人的形相，不要想念身體的形相。』那些佛說：『前往祇洹精舍（Jetavana Vihara），到釋迦文佛（Sakyamuni Buddha）那裡，他會為你詳細解說這種法，怛薩阿竭署（Tathagata，如來）應當這樣學習，學習這種法的人，無論做什麼都會成就。』說完這些話，我就不知道那些佛在哪裡了。這是我最初的瑞應。」
佛說：『你所見到的確實如此，沒有差別。這是為什麼呢？因為將要坐在菩提樹下的人，就會有這種瑞應，這是因為你前世供養過七千尊佛的緣故。』
又有一位婆羅門（Brahman），名叫荷沙漫（Hesha Man），對佛說：『我看見許多婆羅門（Brahman），人數不多也不少，在恒河（Ganges）里沐浴后，對我說：『你再去沐浴，你身上所有的污垢和罪惡，都會隨著水流逝。』我便自己思量：『怎樣沐浴身體，才能讓所有的罪惡都隨著水流逝呢？』我便看見佛在虛空中，佛說：『你在思量什麼？』我立即回答說：『那些婆羅門（Brahman）讓我去沐浴，說我身上所有的罪惡都會隨著水流逝，所以我正在思量這件事。』佛說：『你到祇洹精舍（Jetavana Vihara），到釋迦文佛（Sakyamuni Buddha）那裡，他會為你宣說現世的法，你所有的罪惡都會被除去。』佛說：『有一種法，非常深奧沒有底，那裡的水非常美好，在那裡沐浴的人都能得到清凈。如果想要沐浴，就應當在那裡沐浴，所有的邪惡都可以消除。沐浴后，諸天人以及一切眾生都能得到安穩，然後用佛法教化，無所不遍。這是為什麼呢？因為過去諸佛都在那裡沐浴過，所以現在顯現這種瑞應。』
佛說：
【English Translation】 English version: Sitting peacefully is like entering into dhyana (meditation), in which I saw five hundred Buddhas. Fragrance emanated from all directions, like heavenly fragrance. They all called my name, saying: 'Excellent! Excellent! As you wish, you should attain Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), do not practice other dhyanas (meditations). What is Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment)? It is to remember all beings with a compassionate heart, do not think of people with discrimination, practice inconceivable dhyana (meditation). Practicing this dhyana (meditation), do not think of thoughts, let all beings be peaceful and secure, do not think of the form of people, do not think of the form of the body.' Those Buddhas said: 'Go to Jetavana Vihara (Jetavana Monastery), to Sakyamuni Buddha (Buddha of the Shakya clan), he will explain this Dharma (teachings) to you in detail. Tathagata (Thus Come One) should learn in this way, those who learn this Dharma (teachings) will accomplish whatever they do.' After saying these words, I did not know where those Buddhas were. This is my initial auspicious sign.'
The Buddha said: 'What you have seen is indeed true, there is no difference. Why is this so? Because those who are about to sit under the Bodhi tree (tree of enlightenment) will have this auspicious sign, this is because you have made offerings to seven thousand Buddhas in your previous lives.'
Furthermore, there was a Brahman (member of the priestly caste), named Hesha Man, who said to the Buddha: 'I saw many Brahmans (members of the priestly caste), neither too many nor too few, bathing in the Ganges River (sacred river in India), and they said to me: 'You should bathe again, all the filth and evils on your body will flow away with the water.' Then I thought to myself: 'How can I bathe my body so that all the evils will flow away with the water?' Then I saw the Buddha in the empty sky, and the Buddha said: 'What are you thinking about?' I immediately replied: 'Those Brahmans (members of the priestly caste) told me to bathe, saying that all the evils on my body would flow away with the water, so I am thinking about this matter.' The Buddha said: 'Go to Jetavana Vihara (Jetavana Monastery), to Sakyamuni Buddha (Buddha of the Shakya clan), he will explain the present Dharma (teachings) to you, and all your evils will be removed.' The Buddha said: 'There is a Dharma (teachings) that is very profound and without bottom, the water there is very beautiful, and those who bathe there can be purified. If you want to bathe, you should bathe there, and all evils can be eliminated. After bathing, all devas (gods) and all beings can be peaceful and secure, and then use the Dharma (teachings) to teach, without leaving anything out. Why is this so? Because all the Buddhas of the past have bathed there, so this auspicious sign is now manifested.'
The Buddha said:
：「當聞怛薩阿竭署者，是本瑞應。」
有婆羅門，名曰惟耆先，白佛：「我赍華持到婆羅門神祠，入門見怛薩阿竭飛在虛空中而住，其佛問我：『持是華給何所？』即應言：『欲以上神。』其佛言：『有怛薩阿竭，號曰天中天，可以華供養上之。所以者何？因是可有功德，而到阿耨多羅三耶三菩，便可逮得阿耨多羅禪。』即欲以華供養，其華悉化作佛，悉紫磨金色，其光七尺，三十二相種好悉具，諸佛皆言：『其心以堅于功德者，能致是應。』即時復問：『當作何方便，令功德不可勝數？』其佛言：『若有菩薩見佛者，因是作功德；中有見化佛者，因是作功德；中有見寺者，因是作功德；中若見佛坐起處，因是作功德；中有見佛經行處，因是作功德；中有聞佛者，因是作功德；中有聞上下、四維、四方，有佛教誡一切，因是作功德；中有佛舍利者，因是作功德；中有老、病、死而自計挍，因是作功德。若見郡國、縣邑破壞者，若谷貴、人民飢餓，而用是自計，因是作功德。所以者何？念前事故，因是有不可數功德，所謂阿耨多羅三耶三菩功德。』」
復有婆羅門，名曰沙竭末，白佛：「我入海浴，適有是念，便見萬佛，皆言：『不當如子之意欲度海。』便自念：『其餘有浴者，亦在是聞當有此異，其意
【現代漢語翻譯】 現代漢語譯本：『當聽到『怛薩阿竭署』（Tathagata，如來）這個名字時，這就是本經的瑞應。』
有一位婆羅門，名叫惟耆先，稟告佛陀：『我拿著花打算去婆羅門神祠供奉，入門時看見怛薩阿竭（Tathagata，如來）飛在虛空中停留。那位佛問我：『拿著這些花打算供奉給誰？』我回答說：『想用來供奉上神。』那位佛說：『有怛薩阿竭（Tathagata，如來），名為天中天，可以用花供養他。為什麼呢？因為這樣可以獲得功德，最終達到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），便可以證得阿耨多羅禪（Anuttara-dhyana，無上禪定）。』我正想用花供養時，那些花全部化作佛，全身都是紫磨金色，光芒七尺，三十二相都具足。諸佛都說：『其心對於功德非常堅定的人，才能感應到這種景象。』我當時又問：『應當用什麼方法，才能讓功德變得不可勝數？』那位佛說：『如果有人見到佛，因此而作功德；有人見到化佛，因此而作功德；有人見到寺廟，因此而作功德；有人見到佛坐臥之處，因此而作功德；有人見到佛經行之處，因此而作功德；有人聽到佛法，因此而作功德；有人聽到上下、四維、四方，有佛的教誡，因此而作功德；有人見到佛舍利，因此而作功德；有人因為衰老、疾病、死亡而自我警醒，因此而作功德。如果見到郡國、縣邑被破壞，或者穀物昂貴、人民飢餓，因此而自我警醒，因此而作功德。為什麼呢？因為憶念這些事情，因此有不可數的功德，也就是所謂的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的功德。』
又有一位婆羅門，名叫沙竭末，稟告佛陀：『我進入海中沐浴，剛產生這個念頭，便見到萬佛，都說：『不應當像你這樣想渡海。』我便自己想：『其他有在沐浴的人，也在這裡聽到，應當會有這種奇異的感受，他們的想法』
【English Translation】 English version: 'When one hears the name 'Tathagata' (怛薩阿竭署, meaning 'Thus Come One'), this is the auspicious sign of this sutra.'
There was a Brahmin named Wei Qixian, who said to the Buddha: 'I was carrying flowers to offer at the Brahmin shrine. As I entered, I saw Tathagata (怛薩阿竭, meaning 'Thus Come One') flying and staying in the empty space. That Buddha asked me: 'Who are you going to give these flowers to?' I replied: 'I want to offer them to the supreme deity.' That Buddha said: 'There is a Tathagata (怛薩阿竭, meaning 'Thus Come One'), named the 'Lord of Gods', you can offer flowers to him. Why? Because by doing so, you can gain merit and eventually attain Anuttara-samyak-sambodhi (阿耨多羅三耶三菩, meaning 'Unsurpassed Perfect Enlightenment'), and then you can attain Anuttara-dhyana (阿耨多羅禪, meaning 'Unsurpassed Meditation').' As I was about to offer the flowers, all the flowers transformed into Buddhas, all with bodies of Jambu-river-gold color, with a radiance of seven feet, and all thirty-two marks and characteristics complete. All the Buddhas said: 'Those whose minds are firm in merit can attain this response.' At that time, I asked again: 'What methods should I use to make merit countless?' That Buddha said: 'If a Bodhisattva sees a Buddha, they make merit because of it; if someone sees a manifested Buddha, they make merit because of it; if someone sees a temple, they make merit because of it; if someone sees the place where the Buddha sits or rises, they make merit because of it; if someone sees the place where the Buddha walks, they make merit because of it; if someone hears the Buddha, they make merit because of it; if someone hears the teachings of the Buddha in all directions, they make merit because of it; if someone sees the Buddha's relics, they make merit because of it; if someone reflects on old age, sickness, and death, they make merit because of it. If someone sees the destruction of counties and cities, or the high price of grain and the hunger of the people, and uses this to reflect, they make merit because of it. Why? Because remembering these things leads to countless merits, which is the merit of Anuttara-samyak-sambodhi (阿耨多羅三耶三菩, meaning 'Unsurpassed Perfect Enlightenment').'
Another Brahmin, named Shajiemo, said to the Buddha: 'I entered the sea to bathe, and as soon as I had this thought, I saw ten thousand Buddhas, all saying: 'You should not intend to cross the sea like this.' I then thought to myself: 'Others who are bathing here also hear this, and they should have this strange feeling, their thoughts'
欲度海浴。』適有是念便見萬佛，皆言：『不當如子之意欲度而浴。』我即時復問：『當何浴？』其佛言：『有道度諸法，可於其中，其作是浴者，已為度也。』應時復問：『何所如可度於世間者？』報言：『佛者已為度。』即復問：『何所法而可從學？』『有佛名釋迦文，在祇洹中，當從學問；如若所愿悉當具聞，悉為若說之，令若得解。』聞是已，忽然不見其處。」
便問佛言：「何所法而可度者？」
「度一切諸法者，波羅蜜是。」佛言：「汝欲度諸法者，當等心於一切人。所以者何？當念度一切人之生死。譬若度海，當學是事，便得度一切諸法，亦不想法、亦不想無法，作是若后，當爲一切說法。」
佛語沙竭末：「菩薩用一事，具足諸慧。何謂一事？世惡法欲盡，爾時其欲制其法教導一切，令法而不斷絕。是為一事，具足得諸慧。
「復有二事，菩薩學是疾逮得佛。何謂二？不念諸法是我所非我所，亦不念見一切諸法自然處。是為二事。
「復有三事，若善男子、女人，奉行是者疾成至佛。何謂三？以諸法視之，如光明明於諸法，亦無多、亦無少，不作是念。二、已應而一，無有異心。所以者何？諸法不可得故。三、是因名佛。是為三事。
「復有四事。何謂四事？
【現代漢語翻譯】 現代漢語譯本：『我想渡過大海去沐浴。』恰好有這個念頭時，就看見萬佛，都說：『不應當像你這樣想渡過大海去沐浴。』我立刻又問：『應當如何沐浴？』那些佛說：『有一種道可以渡過諸法，可以在其中沐浴，這樣做沐浴的人，就已經算是渡過了。』我當時又問：『什麼可以用來渡過世間？』回答說：『佛就可以用來渡過。』我又問：『應該學習什麼法？』『有一尊佛名叫釋迦文（Śākyamuni），在祇洹（Jetavana）中，應當去向他學習請教；如果有什麼願望，都能夠完全聽到，他會為你解說，讓你得到理解。』聽完這些話，忽然就看不見那個地方了。」
於是我問佛：『用什麼法可以渡過？』
『渡過一切諸法，就是波羅蜜（Pāramitā）。』佛說：『你想渡過諸法，應當以平等心對待一切人。為什麼呢？應當想著渡一切人的生死。譬如渡海，應當學習這件事，便能渡過一切諸法，也不要想「法」，也不要想「非法」，這樣做之後，應當為一切人說法。』
佛告訴沙竭末（Sāgaramati）：『菩薩用一件事，就能具足各種智慧。什麼是一件事呢？世間的惡法將要滅盡，那時就用這種法來制止惡法，教導一切，使法不會斷絕。這就是一件事，具足得到各種智慧。
『又有兩件事，菩薩學習這些就能迅速成佛。什麼是兩件事呢？不認為諸法是「我所」或「非我所」，也不認為看見的一切諸法是自然而然存在的。這就是兩件事。
『又有三件事，如果善男子、善女人奉行這些，就能迅速成就佛果。什麼是三件事呢？一、用光明來看待諸法，光明照耀諸法，既不多也不少，不作這樣的念頭。二、已經應該合一，沒有不同的想法。為什麼呢？因為諸法是不可得的。三、這個因叫做佛。這就是三件事。
『又有四件事。什麼是四件事？
【English Translation】 English version: 『I wanted to cross the sea to bathe.』 Just as this thought arose, I saw ten thousand Buddhas, all saying: 『You should not intend to cross and bathe in that way.』 I immediately asked again: 『How should I bathe?』 The Buddhas said: 『There is a path to cross over all dharmas; one can bathe within it. Those who bathe in this way have already crossed over.』 I then asked: 『What can be used to cross over in the world?』 They replied: 『The Buddha can be used to cross over.』 I then asked: 『What dharma should I learn from?』 『There is a Buddha named Śākyamuni (釋迦文), in Jetavana (祇洹), you should go and learn from him; if you have any wishes, you will hear them all, and he will explain them to you, so that you may understand.』 Having heard this, suddenly that place disappeared.』
Then I asked the Buddha: 『What dharma can be used to cross over?』
『To cross over all dharmas is Pāramitā (波羅蜜).』 The Buddha said: 『If you wish to cross over all dharmas, you should have an equal mind towards all people. Why? You should think of crossing over the cycle of birth and death for all people. Just as when crossing the sea, you should learn this matter, and then you can cross over all dharmas, without thinking of 『dharma』 or 『non-dharma.』 If you do this, you should then preach the dharma to all.』
The Buddha told Sāgaramati (沙竭末): 『A Bodhisattva, with one thing, possesses all wisdoms. What is that one thing? When the evil dharmas of the world are about to be exhausted, then use this dharma to restrain them, teaching all, so that the dharma will not be cut off. This is one thing, possessing all wisdoms.
『Furthermore, there are two things, that if a Bodhisattva learns them, they will quickly attain Buddhahood. What are the two? Not thinking that dharmas are 『mine』 or 『not mine,』 and not thinking that all dharmas are seen as naturally occurring. These are the two things.
『Furthermore, there are three things, that if good men and good women practice them, they will quickly attain Buddhahood. What are the three? First, to view all dharmas as light, illuminating all dharmas, neither more nor less, without such a thought. Second, already should be one, without different thoughts. Why? Because all dharmas are unattainable. Third, this cause is called Buddha. These are the three things.
『Furthermore, there are four things. What are the four things?
一者、總持諸法；二、常于怛薩阿竭而作功德；三、持心如空，不想一切人；四者、若有供養不供養者，其心無異。若男子、女人，奉行是法疾得至佛，是為四事。
「復有五事。何謂五事？一、不于諸界有所念。何謂諸界？眼色、耳聲、鼻香、舌味、身細滑，意欲所得，不作是念。二、常于佛法而作功德。三、若見同菩薩其心有悅。所以者何？用實大故。四、於一切無虛飾之心。所以者何？我當度故。五、亦於是中無所想。是為五事。」
沙竭末白佛：「其有奉行是五事者，疾得佛。」
佛言：「當作是學，疾得阿耨多羅三耶三菩，自致成佛；是為度生死之海，以法教於一切，令如怛薩阿竭無所不度。其有至心，堅住于菩薩功德者，便逮是瑞應。若有念，恐中道取證。」
佛言：「如是法者，勿得憂念，具足怛薩阿竭十種力，一切聞者莫不歡喜。」
文殊師利問菩薩署經
【現代漢語翻譯】 現代漢語譯本： 第一，總持一切法（Dharma，宇宙真理）；第二，常為如來（Tathagata，佛的稱號）積功德；第三，保持心如虛空，不執著于任何人；第四，對於供養或不供養的人，心無分別。如果男子、女人奉行這些法，迅速可以成佛，這就是四件事。
『還有五件事。什麼是五件事？第一，不對諸界有所執念。什麼是諸界？眼與色、耳與聲、鼻與香、舌與味、身與細滑的觸感，以及意念所追求的，不對此產生執念。第二，常為佛法積功德。第三，如果見到同爲菩薩（Bodhisattva，立志成佛的修行者），心生歡喜。為什麼呢？因為他們有真實的偉大之處。第四，對於一切事物沒有虛偽之心。為什麼呢？因為我應當度化眾生。第五，對於這些也不執著。這就是五件事。』
沙竭末（Sagaramati，人名）對佛說：『如果有人奉行這五件事，就能迅速成佛。』
佛說：『應當這樣學習，迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），自己成就佛果；這是爲了度過生死之海，用佛法教導一切眾生，使他們像如來一樣無所不度。如果有人至誠專心，堅定地安住于菩薩的功德中，就能獲得這種瑞應。如果有所執念，恐怕會在中途證得小乘果位。』
佛說：『對於這樣的法，不要憂慮，它具足如來的十種力量，一切聽聞者沒有不歡喜的。』
文殊師利（Manjusri，智慧第一的菩薩）問菩薩署經（菩薩應該如何稱呼這部經）。
【English Translation】 English version: First, to uphold all Dharmas (universal truths); second, to constantly perform meritorious deeds for the Tathagatas (Buddhas); third, to maintain a mind like space, without attachment to any person; fourth, to have no difference in mind towards those who offer or do not offer. If men or women practice these Dharmas, they will quickly attain Buddhahood; these are the four things.
'There are also five things. What are the five things? First, not to have any attachment to the realms. What are the realms? Eye and form, ear and sound, nose and smell, tongue and taste, body and fine touch, and what the mind desires, not to have attachment to these. Second, to constantly perform meritorious deeds for the Buddha's Dharma. Third, if one sees fellow Bodhisattvas (beings who aspire to Buddhahood), to rejoice in their hearts. Why? Because they possess true greatness. Fourth, to have no hypocrisy towards anything. Why? Because I should liberate all beings. Fifth, also not to be attached to these. These are the five things.'
Sagaramati (a name) said to the Buddha, 'If someone practices these five things, they will quickly attain Buddhahood.'
The Buddha said, 'One should learn in this way, to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and achieve Buddhahood oneself; this is to cross the sea of birth and death, and to teach all beings with the Dharma, so that they, like the Tathagatas, can liberate all without exception. If someone is sincere and steadfast, firmly abiding in the merits of a Bodhisattva, they will attain this auspicious response. If there is attachment, one might attain a lesser vehicle's realization midway.'
The Buddha said, 'Do not worry about such a Dharma, it is complete with the ten powers of the Tathagatas, and all who hear it cannot but rejoice.'
Manjusri (Bodhisattva of wisdom) asked how the sutra should be named for Bodhisattvas.